T38n1767_大般涅槃經疏
大正藏第 38 冊 No. 1767 大般涅槃經疏
No. 1767 [cf. Nos. 375, 1765, 1766]
科南本涅槃經序
元崇聖院傳天臺宗教校經沙門師正述
吾佛大聖人。最後雙林會上。為末世比丘普及大地眾生明心見性。而說是經也。備明戒檢。廣開常宗。摩訶止觀。依之為扶律顯常。喻之以贖命重寶。故經云。此經若在佛法則在。此經若滅佛法則滅。佛法命脈存亡系焉。始於沮渠蒙遜。請曇無讖及猛法師。兩度翻譯。共十三品成四十軸。行之北方。至宋文帝敕嚴觀二師。同謝康樂更共治定。開為二十五品。縮為三十六軸。行之江南。其間說聽領悟甚眾著述申明亦多。如僧傳所載也。去聖逾遙神根轉鈍。吾祖章安尊者。約龍樹宗旨。用天臺義門。制疏科經。深符佛意。荊溪刪補。法道重明。自四明慈雲講唱孤山作記之後。寥寥絕聞。其故何哉。蓋由經文浩博。疏義淵微。加之科未入經卒難尋討。師正刻志斯典有年于茲。宋之壬申寓古源法師永清輪下為座首。遂仿法華光明體例。以疏科句分標經上。凡疏不牒者。起盡難定而與諸友往復徴折。方丈主決。必歸於是。每夜集於猊峰軒下。經科疏記輪環讀之。預斯集者。大慈懷總。報慈大成。大云居簡
【現代漢語翻譯】 現代漢語譯本
大正藏第 38 冊 No. 1767 大般涅槃經疏
No. 1767 [cf. Nos. 375, 1765, 1766]
科南本涅槃經序
元崇聖院傳天臺宗教校經沙門師正述
我佛大聖人，最後在雙林樹下法會上，爲了末世的比丘和普天下的眾生，開示明心見性的道理，而宣說了這部《涅槃經》。經中詳盡地闡明了戒律，廣泛地開顯了常住的佛性。天臺宗的摩訶止觀，依據此經來扶持戒律、彰顯常住佛性，將此經比喻為可以贖回性命的珍寶。所以經中說：『此經如果存在，佛法就存在；此經如果滅亡，佛法就滅亡。』佛法的命脈存亡就維繫於此經。最初是沮渠蒙遜（北涼國王）請曇無讖（譯經師）及猛法師，兩次翻譯此經，共十三品，成為四十卷。在北方流傳。到了宋文帝時，敕令嚴觀二位法師，同謝康樂（謝靈運）一起重新整理修訂，分為二十五品，縮減為三十六卷，在江南流傳。其間聽聞、領悟的人很多，著書立說闡明經義的也很多，如同《高僧傳》所記載的。距離佛陀的時代越來越遠，眾生的根性也越來越遲鈍。我的祖師章安尊者，依據龍樹菩薩的宗旨，運用天臺宗的義理，製作疏文來科判經文，深刻地符合佛陀的本意。荊溪尊者刪補疏文，使佛法大義重新明朗。自從四明慈雲（遵式）講唱、孤山（智圓）作記錄之後，就很少聽聞有人弘揚此經了。這是什麼緣故呢？大概是因為經文浩瀚廣博，疏文義理深奧精微，加上科判沒有納入經文，最終難以尋討。師正我刻苦鉆研這部經典已經很多年了。在宋朝壬申年，寄居在古源法師永清的座下擔任座首。於是效仿《法華經》、《光明經》的體例，用疏文的科判和語句來標明經文。凡是疏文中沒有引用的經文，起止難以確定，因此和各位道友往復討論，方丈主持決斷，必定要歸於正確。每晚聚集在猊峰軒下，經文、科判、疏文、記錄輪流誦讀。參與這次集會的人有：大慈懷總、報慈大成、大云居簡。
【English Translation】 English version
Tripitaka Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa-sūtra
No. 1767 [cf. Nos. 375, 1765, 1766]
Preface to the Kōnan Version of the Nirvana Sutra
Narrated by Shizheng, a Shramana of the Tiantai School for Sutra Verification at Chong Sheng Monastery of the Yuan Dynasty
Our Buddha, the Great Sage, at the final assembly in the Shuanglin Grove (Sala Grove), for the sake of the Bhikshus of the degenerate age and all sentient beings of the great earth, elucidated the principle of seeing one's mind and nature, and expounded this Sutra. It comprehensively clarifies the precepts and broadly reveals the eternal nature. The Mahāzhiguan (Great Concentration and Insight) of the Tiantai School relies on this Sutra to uphold the precepts and manifest the eternal nature, comparing it to a precious treasure that can redeem one's life. Therefore, the Sutra says: 'If this Sutra exists, the Buddha-dharma exists; if this Sutra perishes, the Buddha-dharma perishes.' The lifeline of the Buddha-dharma is tied to this Sutra. Initially, Juqu Mengxun (King of Northern Liang) invited Dharmakṣema (translator) and Dharma Master Meng to translate this Sutra twice, totaling thirteen chapters, forming forty scrolls. It circulated in the North. During the reign of Emperor Wen of the Song Dynasty, he ordered Dharma Masters Yan and Guan, together with Xie Kangle (Xie Lingyun), to revise and finalize it, dividing it into twenty-five chapters, reducing it to thirty-six scrolls, and it circulated in the Jiangnan region. During that time, many people heard and understood it, and many also wrote books to explain the Sutra, as recorded in the Biographies of Eminent Monks. As we move further away from the Buddha's era, the faculties of sentient beings become duller. My ancestor, Venerable Zhang'an, based on the tenets of Nāgārjuna (Bodhisattva), used the doctrines of the Tiantai School to create commentaries to annotate the Sutra, deeply aligning with the Buddha's intention. Venerable Jingxi supplemented the commentaries, making the great meaning of the Dharma clear again. Since Ciyun of Siming (Zunshi) lectured and sang, and Gushan (Zhiyuan) made records, it has rarely been heard of anyone promoting this Sutra. What is the reason for this? It is probably because the Sutra is vast and extensive, and the commentaries are profound and subtle, and because the annotations have not been incorporated into the Sutra, it is ultimately difficult to find and investigate. I, Shizheng, have diligently studied this classic for many years. In the Ren Shen year of the Song Dynasty, I resided under the seat of Dharma Master Yongqing of Guyuan Monastery, serving as the head of the seat. Therefore, I imitated the style of the 'Lotus Sutra' and the 'Golden Light Sutra', using the annotations and sentences of the commentaries to mark the Sutra. For all the Sutra passages not cited in the commentaries, the beginning and end are difficult to determine, so I repeatedly discussed with fellow practitioners, and the abbot presided over the decision, which must be correct. Every night, we gathered under the Ni Feng Xuan (Lion Peak Pavilion), and the Sutra, annotations, commentaries, and records were read in rotation. Those who participated in this gathering were: Da Ci Huaizong, Bao Ci Dacheng, and Da Yunju Jian.
。壽星文勝。龍華清正。園華懷坦。天竺法杭。始於是秋之八月。終於明年之季春。無極東堂可度。重加仇訂。白雲古山僧錄道安。鋟梓流通。愿與後人。受持讀誦。如說而行。上不孤于佛祖。下不負於己靈。壽祝一人。功沾九有云。時至元歲在壬午聖制日序。
大般涅槃經疏卷第一
隋章安頂法師撰
唐天臺沙門湛然再治
序品上
上代直唱消文釋意。分章段起小山瑤關內憑等。因茲成則。此經文句盈縮非一。有二三四五七八。梁武但制中前中后。開善唯序正。光宅足流通。靈味問有緣起。答有餘勢。河西五門。婆藪七分。興皇八門。雖蘭菊各美而經遮論開。牧女添水遮也。派深析重開也。今分為五。又為七。一列章。二示處。三釋名。四生起。五通別。六引證。七異解。初列章者。一召請涅槃眾。二開演涅槃施。三示現涅槃行。四問答涅槃義。五折攝涅槃用(云云)。二示文處者。初從如是訖流血灑地。是請。從純陀訖大眾問。是施。從現病訖德王。是行。從師子吼訖品。是義。從迦葉訖經。是用。三釋名者。道不孤運待時處伴。今涅槃時到而面門啟照。隨類發聲駭悟感動會此拘尸。緣牽曰召。招致曰請。眾有權實。實者可召。權者宜請。五十二眾十方奔集。咸為顯發大般涅槃。
【現代漢語翻譯】 現代漢語譯本：壽星文勝，龍華清正，園華懷坦，天竺法杭。始於這秋季的八月，終於明年春季的末尾。無極東堂可以傳度，重新加以校訂。白雲古山僧錄道安，刊刻印行流通。愿與後人，受持讀誦，如所說而行。上不辜負佛祖，下不辜負自己的靈性。祝壽一人，功德沾溉整個天下。時值元朝壬午年聖制日序。
《大般涅槃經疏》卷第一
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
序品上
上代直接唱誦，消解文義，解釋意理。分章節段落，如小山瑤關內憑等。因此形成規則。這部經的文字語句，或多或少，不一致。有二、三、四、五、七、八種分法。梁武帝只制定了中前、中后。開善只講序品和正文。光宅補充了流通分。靈味問有緣起，答有餘勢。河西分為五門，婆藪分為七分，興皇分為八門。雖然蘭花和菊花各有各的美，但經文是遮止的，論典是開顯的。如同牧女添水是遮止，派別深析是開顯。現在分為五分，又分為七分。一是列章，二是示處，三是釋名，四是生起，五是通別，六是引證，七是異解。首先是列章，一是召請涅槃眾，二是開演涅槃施，三是示現涅槃行，四是問答涅槃義，五是折攝涅槃用（云云）。二是顯示文句所在之處，最初從『如是』到『流血灑地』，是請。從『純陀』到『大眾問』，是施。從『現病』到『德王』，是行。從『師子吼』到『品』，是義。從『迦葉』到『經』，是用。三是解釋名稱，道不孤單執行，等待時機，需要同伴。現在涅槃時機已到，而面門啟照，隨順各類眾生髮出聲音，使他們驚駭醒悟感動，聚集到這拘尸那迦（Kushinagar）。緣分牽引叫做召，招致到來叫做請。眾有權實之分，真實的可以召，權巧的適宜請。五十二眾十方奔赴聚集，都爲了顯發《大般涅槃》。
【English Translation】 English version: Longevity Star Wen Sheng, Longhua Qingzheng, Yuanhua Huaitan, Tianzhu Fa Hang. It began in the eighth month of this autumn and ended in the last month of next spring. Wuji East Hall can be used for transmission and should be re-edited. Monk Dao'an, the recorder of Baiyun Ancient Mountain, engraved and circulated it. May future generations uphold, recite, and practice as said. Above, not failing the Buddha ancestors; below, not failing one's own spirit. Wishing longevity to one person, may the merit benefit the entire world. The preface was written on the sacred decree day in the Renwu year of the Yuan Dynasty.
The Commentary on the Mahāparinirvāṇa Sūtra, Volume 1
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Re-edited by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on the Introduction, Part 1
The previous generations directly chanted, dissolving the text and explaining the meaning. Dividing into chapters and sections, such as Xiaoshan Yaoguan Nei Ping, etc. Thus, rules were formed. The text and sentences of this sutra are inconsistent in length. There are two, three, four, five, seven, and eight divisions. Emperor Wu of Liang only established the Middle-Front and Middle-Rear. Kaishan only spoke of the Introduction and the Main Text. Guangzhai supplemented the Circulation section. Lingwei asked about the arising of conditions and answered about the remaining power. Hexi divided it into five gates, Vasu into seven parts, and Xinghuang into eight gates. Although orchids and chrysanthemums each have their own beauty, the sutra is restrictive, and the treatise is open. Like a cowherd adding water is restrictive, and deep analysis of schools is open. Now it is divided into five parts and also into seven parts. First, listing the chapters; second, showing the location; third, explaining the names; fourth, the arising; fifth, the general and specific; sixth, citing evidence; seventh, different interpretations. First is listing the chapters: one is summoning the Nirvāṇa assembly; two is expounding the Nirvāṇa giving; three is showing the Nirvāṇa practice; four is questioning and answering the Nirvāṇa meaning; five is subduing and gathering the Nirvāṇa function (etc.). Second is showing the location of the sentences: initially, from 'Thus I have heard' to 'blood flowing and sprinkling the ground' is the summoning. From 'Cunda' to 'the assembly asks' is the giving. From 'showing illness' to 'King of Virtue' is the practice. From 'lion's roar' to 'chapter' is the meaning. From 'Kāśyapa' to 'sūtra' is the function. Third is explaining the names: the path does not operate in isolation, waiting for the time and needing companions. Now the time for Nirvāṇa has arrived, and the face emits light, following the voices of all kinds of beings, causing them to be startled, awakened, and moved, gathering at this Kuśinagara (拘尸那迦). Being drawn by conditions is called summoning, and inviting to come is called requesting. The assembly has provisional and real aspects; the real can be summoned, and the skillful is suitable for requesting. The fifty-two assemblies rush and gather from the ten directions, all to reveal the Mahāparinirvāṇa.
故名召請涅槃眾也。佛于無量阿僧祇劫。修習難得大涅槃藏。本無秘吝但不盡能受。所以初用毒涂后以水洗。前同末異。伺機時待。因純陀獻供。施常色力。因比丘請住。斥偽談真。慇勤勸問迦葉承旨。隨問施與使無遺滯。法雨充溢滿拘尸城。故名開演涅槃施也。然秘藏淵凝非行不到。善巧方便示現令前。所之右脅而臥默無所說示現病行。迦葉推請乃加趺融懌說三指一。菩薩奉行五行十德。是故名為示涅槃行。然涅槃以義浩然無盡。欲舉一蔽諸。若指鹹淡海。故專問佛性聯翩六重。佛一一酬名涅槃義。然佛性之體非善非惡。善惡雙用彌滿無涯。且囊括梗概以略該廣。用善則羅云被攝。用惡則善星堪收。二子既然余皆可例。又體非邪正邪正雙用。用正則始攝陳如五人。用邪則終收邪徒十外。初后既爾中亦例然。名涅槃用四生起者。由眾有施。由施行立。由行見義。證義有用亦是用由於義。義由於行。行由於施。施由眾集。逆順相由故成次第。無始而始故有召請。不終而終故有大用。惡盡邪亡善窮正息。折攝既休畢竟寂滅入于涅槃。五通別者。初中后說莫不對眾。若無眾者唐說授誰故通是眾。別說眾集最在於初。宣名召請。通論一言一事皆施眾生。別對問緣因求而與。其文既廣其事亦明。是故名為開演涅槃施。通論訓物莫
非規矩。悉通是行。別論五行十德。文多事顯故名涅槃行也。此經始終悉明佛性。佛性則通無處不辨。別以一番問答。純論佛性。文明事顯名涅槃義。通論一部導利群萌。如大地藥草為眾生用。我法亦爾。是故名通。別論攝惡攝邪。文多意顯故別明用。六引證者。先引多文。次引一處。初多文者。如聲光普告。令疾至佛所。為最後問豈非召耶。又師子吼云。召請十方諸大菩薩。集娑羅林大師子吼。純陀品云。我今施汝常命色力。德王品云。汝今欲盡大涅槃海。值我多有能相慧施。聖行品云。菩薩應當于大涅槃專心修習五種之行。又云。修大涅槃得十功德。師子吼中。則以六句問于佛性。以何義故。名為佛性。如來具答。佛性只是大涅槃義。迦葉品云。慈心遊世間。世間不出善惡邪正。翻十仙之邪攝一子之惡。即涅槃用。次引一處文者。師子吼云。佛性者。亦名首楞嚴三昧。亦名般若波羅蜜。亦名金剛三昧。亦名師子吼三昧。亦名佛性。然佛性非一。云何有五。以五名之令解非五。召請之眾悉是如來同行知識。若從德本乃皆住楞嚴。若從示現即五十二眾。故以首楞嚴名證召請眾。私謂。五十二眾者。比丘等三眾。菩薩眾為一。從二恒至千億恒。增數眾有二十一。同數眾有八。無數眾一。中間眾有四。六天為六。梵眾一。
【現代漢語翻譯】 現代漢語譯本：不合常規。完全通達就是這種行為。分別討論五行和十德。因為文字繁多，事理明顯，所以稱為涅槃行。這部經從頭到尾都在闡明佛性（Buddha-nature）。佛性是普遍存在的，無處不在。特別用一番問答，純粹討論佛性。文字清晰，事理明顯，名為涅槃的意義。通篇討論，引導利益眾生，就像大地上的藥草為眾生所用一樣。我的佛法也是如此。所以名為『通』。分別討論，是爲了攝受惡人和邪見者，文字繁多，意義明顯，所以特別說明其作用。六、引用證據：先引用多處經文，再引用一處經文。先說多處經文，如聲光普遍告知，讓大家迅速到佛所在的地方。這難道不是召喚嗎？又如《師子吼經》（Śīla-vikrīḍita-parivarta）中說：『召請十方諸大菩薩，聚集在娑羅雙樹林（Śāla forest）中』。純陀品（Cunda）中說：『我現在施予你常命、色力』。德王品（Virtue King）中說：『你現在想要窮盡大涅槃海（Great Nirvana sea），遇到我有很多能相慧施』。《聖行品》（ārya-vyūha）中說：『菩薩應當在大涅槃中專心修習五種行為』。又說：『修習大涅槃，可以得到十種功德』。《師子吼經》中，用六句話詢問佛性。因為什麼緣故，稱為佛性？如來（Tathāgata）詳細回答，佛性就是大涅槃的意義。《迦葉品》（Kāśyapa）中說：『慈心遊世間，世間不出善惡邪正』。翻轉十仙的邪見，攝受一子的惡行，這就是涅槃的作用。再說引用一處經文，《師子吼經》中說：『佛性，也叫做首楞嚴三昧（Śūraṅgama Samādhi），也叫做般若波羅蜜（Prajñāpāramitā），也叫做金剛三昧（Vajra Samādhi），也叫做師子吼三昧（Śīla-vikrīḍita Samādhi），也叫做佛性』。然而佛性不是單一的，為什麼有五種名稱？用五種名稱是爲了讓人理解，並非只有五種。召請來的大眾都是如來的同行知識。如果從德本來說，都住在首楞嚴三昧中。如果從示現來說，就是五十二個階位的大眾。所以用首楞嚴來證明召請的大眾。我個人認為，五十二眾包括：比丘（bhikṣu）等三眾，菩薩眾為一。從二恒河沙（two Ganges sands）到千億恒河沙，增加數量的眾有二十一個，同等數量的眾有八個，無數眾一個，中間眾有四個，六慾天為六，梵眾一個。
【English Translation】 English version: Not according to the rules. Complete understanding is this practice. Separately discussing the five practices and ten virtues. Because the text is extensive and the principles are clear, it is called the Nirvana practice. This sutra explains Buddha-nature (Buddha-nature) from beginning to end. Buddha-nature is universal and omnipresent. A separate question-and-answer session is dedicated solely to discussing Buddha-nature. The text is clear and the principles are evident, hence the meaning of Nirvana. A comprehensive discussion guides and benefits sentient beings, just as the herbs on the earth are used for the benefit of sentient beings. My Dharma is also like that. Therefore, it is called 'comprehensive'. Separate discussions are for the purpose of embracing evil and heretical views. The text is extensive and the meaning is clear, so its function is specifically explained. Six, citing evidence: first citing multiple texts, then citing one text. First, multiple texts, such as the universal proclamation of sound and light, urging everyone to quickly go to where the Buddha is. Isn't this a summons? Also, as the Lion's Roar Sutra (Śīla-vikrīḍita-parivarta) says: 'Summoning all the great Bodhisattvas of the ten directions to gather in the Śāla forest'. The Cunda chapter says: 'I now bestow upon you lasting life, form, and strength'. The Virtue King chapter says: 'You now wish to exhaust the Great Nirvana sea, encountering me with many capable appearances and wise giving'. The ārya-vyūha chapter says: 'Bodhisattvas should wholeheartedly cultivate the five practices in Great Nirvana'. It also says: 'Cultivating Great Nirvana can attain ten merits'. In the Lion's Roar Sutra, the Buddha-nature is questioned in six sentences. For what reason is it called Buddha-nature? The Tathāgata answered in detail, Buddha-nature is the meaning of Great Nirvana. The Kāśyapa chapter says: 'With a compassionate heart, wandering in the world, the world does not go beyond good, evil, heresy, and righteousness'. Reversing the heresy of the ten immortals and embracing the evil of one son, this is the function of Nirvana. Next, citing one text, the Lion's Roar Sutra says: 'Buddha-nature is also called Śūraṅgama Samādhi, also called Prajñāpāramitā, also called Vajra Samādhi, also called Śīla-vikrīḍita Samādhi, also called Buddha-nature'. However, Buddha-nature is not singular, why are there five names? Using five names is to make people understand, it is not just five. The assembled masses who are summoned are all fellow practitioners and acquaintances of the Tathāgata. If speaking from the root of virtue, they all dwell in Śūraṅgama Samādhi. If speaking from manifestation, they are the masses of fifty-two stages. Therefore, Śūraṅgama is used to prove the summoned masses. I personally believe that the fifty-two masses include: the three groups of bhikṣu etc., the Bodhisattva group as one. From two Ganges sands to a trillion Ganges sands, the increasing number of masses is twenty-one, the equal number of masses is eight, the countless masses is one, the intermediate masses is four, the six desire heavens are six, and the Brahma masses is one.
修羅一。魔天一。大自在天一。四方四。合五十二。無上調御一切種智。周照機理纖芥無差。開常顯性發掘覺藏以施時會。若從佛智應名般若。若從設教名涅槃施。當知般若之名。何以證涅槃施。是五一行真正調直不可傾動。復能碎散煩惱結惑。若從修習名之為行。若從譬喻喻于金剛。當知金剛三昧可以證涅槃之行。義者名之所以。故涅槃名下有佛性所以。佛性即是涅槃之義。此義自在決定無畏。若從能譬喻師子吼。若從所譬即佛性義。當知師子吼名可證涅槃之義。體用相即。一切諸法中悉有安樂性無非佛性。即體而用。游化世間。攝惡攝邪皆歸正善。當知佛性之名可證涅槃之用。今依經分章文義有據非徒穿鑿。七出異解者。梁武中前中后約時分經。若以平旦中后可然。黃昏夜半復齊何文。居士請僧經云。說此歷一週。為是何年中前中后。今隨法分章則無此難。開善為序正。序即召請。正即四章。光宅足流通。只是用章少分。靈味取問有緣起。答有餘勢。既處處有問答。應處處有餘勢。若河西。以初兩卷為引接今昔有緣門。此得實失權。今言召請具包權實。以第三卷至大眾問為略廣門。此但約文言多少。今開為演涅槃施。則兼于廣略。以五行為涅槃行門。十功德為菩薩功德門。行與功德俱是因中。今合為行章則不煩文
。以師子吼盡經。為不可思議中道佛性門混和難解。今分義用文則易明。地師以第一卷為神通反示分此得權失實。今言召請即無所偏。彼以第二卷為種性破疑除執分。第三卷至大眾問為正法實義分。今為一涅槃施。則兼其二分。彼以五行十功德為方便修成分。彼以師子吼為不放逸入證分。前之修成已是入證。證又入證可非煩重。今為義章。彼以迦葉為慈悲住持分。陳如為顯相分。持惡向善顯邪還正合為用章。興皇初為引接今昔有緣門。此用朗意。二破疑除執門。此用地人意。三略廣門。四行門。五位門。六行中道門。皆用朗意。方便用門。邪正不二門。與河西開合之殊名味不異。第二別釋者。召請章是經家所置。舊呼為通序別序。三世道同故言通序。教門機別故言別序。又今佛一期小大別圓悉安如是故名為通。經經由藉悉皆有異故名為別。又諸經初皆安如是。同是勸信之詞。于通序中。或五或六由主處離合。如是者。所傳之理。我聞者。能傳之人。一時者。能傳傳所傳。會機會理之時。佛者稟承之主。住者所聞之地。眾者親承之伴。展轉相證勸信非虛。欲使將來順而不惑。又小大諸經初皆勸信。信大信小大小應異。若不異者則無小大共別圓殊。如其有異如何分別。今略說之。若言能傳所傳。二事相似為如。能傳所傳無
非曰是。此信三藏意也。若言解與真合為如。身灰智寂為是。此信通教意也。若言稱機為如。事逆理順為是。此信別教意也。若言魔界即佛界為如。一色一香無非中道為是。此信圓教意也。如是既爾。我聞等類之可解。故龍樹云。其信者。言是事如是。不信者。言是事不如是。若信初三。是信方便諸權如是。若信后一是信圓融一實如是。此通別序諸師皆用。世所常聞不俟多說。具如法華疏中。今此唯存約教一義。他皆準彼。今明通序五句。亦可序於五章。如是序請。我聞序施。一時序行。住處序義。同聞序用。如是序涅槃眾者。夫不異曰如。無非曰是。若不得如是。異則定異非則定非。達斯意者。異則不異非則不非。始從列眾蛣𧏙已還。詭類殊形果報紛雜幢摩梵世。蓋覆大千鉅細相傾精粗映奪。若以牛羊眼看則無非舛互豈得如是。得如是者。知法身大士。作首楞嚴。種種示現。悟異不異。是故稱如。知非不非所以言是。當知如是為召請眾作序明矣。我聞序涅槃施者。我昔不聞而今得聞。見八斛粳糧周遍大眾。聞二施果報等無差別。新伊四德秘密佛性種種法味不聞而聞。故知我聞序涅槃施。一時序涅槃行者。一時之行非次第行。一時之證非前後證。文云。復有一行是如來行非次第行。於一念中即能具足。現五趣身即一時
證。當知一時序涅槃行。住處序涅槃義者。處是歸身止息之所表佛性是宗極究竟之地。驅邪引惡向彼拘尸。非枯非榮中間寂滅。若他若自到極而止。當知住處序涅槃義。同聞序涅槃用者。山林河海之神。牛羊螽螫之類為同聞眾。即知等教三子並作三田。善惡俱收邪正悉度。故同聞眾是序涅槃用。已將五序別屬當竟。更說一序各序五章。夫眾不出八佛。八佛與現佛不異名如。無非佛者故名為是。二施無差故言如。同入秘藏故言是。如來之行故言如。一行遍攝故言是。同一佛性故言如。義體不二故言是。邪惡不二故言如。更無過者故言是。當知如是通序五章。我聞亦然昔聞四眾非八佛。今聞八佛即四眾。我昔聞初后優劣五果遷移。我今聞二施無差等皆常樂。我昔聞江河回曲不徑到海。今聞拘耶尼洲猶如直繩。我昔聞肉眼尚不見空況能見性。今聞學大乘者雖有肉眼名為佛眼。佛眼見性了了分明。我昔聞善惡涇渭邪正異轍。今聞低彌神龜同皆在水。是為我聞通序五章。一時者。一時奉聲光召請。一時集娑羅林。一時顯如來密藏。一時聞涅槃常施。一時聞頂戴奉行。一時安秘密藏中入涅槃義。一時已聞常住二字。啟悟父母七世宗親。及諸眾生冤親善惡。是為一時通序五章。住處者。聲光召請同向佛住處也。佛以佛所住處施與時眾
。從佛住處起涅槃行。見佛住處乃是見義。以佛住處引攝邪惡。是為住處通序五章。同皆見聞常住聲光。為如非余方便之聞。故是同聞最後問答。常命色力安無礙辯。同聞拘耶直繩之行。同聞西海秘藏之義。同聞邪惡有佛性用。是為同聞眾通序五章。複次五序。序於三點。如是總序三點。不縱不橫不併不別乃稱如是。我聞序般若。一時序解脫。住處序法身。同聞序三點不虛。複次五序。序四德者。如是總序四德。我聞序樂。一時序凈。住處序常。同聞序我(云云)。例以五序。序經要義。皆悉準此。不復廣說余例思之。我聞者。我我我。無我無我我。非我非無我。聞聞聞。不聞不聞聞。不聞不聞。三種我聞。是昔所聞方便之義。非我非無我不聞不聞。圓論我聞者。今經正意。一時者。一是數方。世間義耳。空為一者即二乘義。真俗合一菩薩義也。一一切。一切一。非一非一切。而一而一切。后一者。今經正意。一時佛者。三身四義。后義在今準前可知。住處者。具存應言拘尸那竭。此無翻。或翻為角城。有三角。華嚴云。角城南者。即其城也。或云蓑草城。或言茅城。此城草覆因以名之。或云仙人城。昔仙人壽長崇其人。以人名。名于住處。亦以名。名國故言拘尸國。力士生地者。人中力士力敵千人。凡三十萬共為群
【現代漢語翻譯】 現代漢語譯本：從佛陀居住的地方開始走向涅槃。見到佛陀的住處就是見到真義。用佛陀的住處來引導和攝受邪惡，這是住處通序的五章內容。共同見聞常住的聲光，是爲了像佛一樣而非其他方便之聞。所以是同聞的最後問答。常命、色力、安無礙辯才，同聞于拘耶（Koya，地名）正直如繩的行為。同聞于西海（West Sea）秘藏的意義。同聞于邪惡也有佛性的作用。這是同聞眾通序的五章內容。再次，五個序言，序於三點。像這樣總序三點，不縱不橫，不併列也不分離，才稱為『如是』。『我聞』序般若（Prajna，智慧）。『一時』序解脫（Moksha，liberation）。『住處』序法身（Dharmakaya，the body of the Dharma）。『同聞』序三點不虛。再次，五個序言，序於四德。像這樣總序四德。『我聞』序樂（Sukha，bliss）。『一時』序凈（Subha，purity）。『住處』序常（Nitya，permanence）。『同聞』序我（Atman，self）。（云云）。依照這五個序言，序說經文的要義，都按照這個準則。不再廣泛地說明其他的例子，可以自己思考領會。 『我聞』，我我我，無我無我我，非我非無我。聞聞聞，不聞不聞聞，不聞不聞。三種『我聞』，是過去所聞的方便之義。非我非無我，不聞不聞，圓滿地論述『我聞』，是這部經的正意。『一時』，一是數字和方位，是世間的意義。以空為一，是二乘（Hinayana，the lesser vehicle）的意義。真諦和俗諦合一，是菩薩（Bodhisattva，enlightenment being）的意義。一即一切，一切即一，非一非一切，而一而一切。後面的『一』，是這部經的正意。『一時佛』，代表三身（Trikaya，the three bodies of the Buddha）和四義。後面的意義在現在，可以參照前面的內容來理解。『住處』，完整地應該說是拘尸那竭（Kushinagar，place name）。這裡沒有翻譯，或者翻譯為角城，因為有三角。華嚴經（Avatamsaka Sutra）說，角城的南面，就是指這個城。或者說是蓑草城，或者說是茅城，這個城被草覆蓋，因此得名。或者說是仙人城，過去仙人壽命很長，崇敬他們，用他們的名字來命名這個住處，也用這個名字來命名國家，所以說拘尸國。是力士出生的地方，人中的力士可以匹敵千人，總共有三十萬人組成群體。
【English Translation】 English version: From the place where the Buddha dwells, one proceeds towards Nirvana. To see the Buddha's dwelling place is to see the true meaning. To guide and embrace the wicked with the Buddha's dwelling place, these are the five chapters of the general preface on dwelling place. Together seeing and hearing the constant light and sound, is for hearing like the Buddha and not other expedient means of hearing. Therefore, it is the final question and answer of 'Together Hearing'. Constant life, form, strength, peace, and unimpeded eloquence, 'Together Hearing' the straight-as-a-rope conduct of Koya (Koya, place name). 'Together Hearing' the meaning of the secret treasure of the West Sea (West Sea). 'Together Hearing' that even the wicked have the function of Buddha-nature. These are the five chapters of the general preface on 'Together Hearing'. Furthermore, the five prefaces preface the three points. Thus, the general preface of the three points, neither vertical nor horizontal, neither together nor separate, is called 'Thus'. 'Thus I have heard' prefaces Prajna (Prajna, wisdom). 'At one time' prefaces Moksha (Moksha, liberation). 'Dwelling place' prefaces Dharmakaya (Dharmakaya, the body of the Dharma). 'Together Hearing' prefaces the three points as not empty. Furthermore, the five prefaces preface the four virtues. Thus, the general preface of the four virtues. 'Thus I have heard' prefaces Sukha (Sukha, bliss). 'At one time' prefaces Subha (Subha, purity). 'Dwelling place' prefaces Nitya (Nitya, permanence). 'Together Hearing' prefaces Atman (Atman, self). (Et cetera). Following these five prefaces, preface the essential meaning of the sutra, all according to this principle. No longer extensively explaining other examples, one can contemplate and understand them oneself. 'Thus I have heard', I, I, I, no-I, no-I, I, neither I nor no-I. Hearing, hearing, hearing, not hearing, not hearing, hearing, not hearing, not hearing. The three kinds of 'Thus I have heard' are the expedient meaning of what was heard in the past. Neither I nor no-I, not hearing, not hearing, fully discussing 'Thus I have heard', is the true intention of this sutra. 'At one time', one is a number and a direction, it is the worldly meaning. Taking emptiness as one is the meaning of the Hinayana (Hinayana, the lesser vehicle). The union of truth and convention is the meaning of the Bodhisattva (Bodhisattva, enlightenment being). One is all, all is one, neither one nor all, yet one and all. The latter 'one' is the true intention of this sutra. 'The Buddha at one time' represents the Trikaya (Trikaya, the three bodies of the Buddha) and the four meanings. The latter meaning is in the present, and can be understood by referring to the previous content. 'Dwelling place', fully it should be said Kushinagar (Kushinagar, place name). Here it is not translated, or translated as 'Horn City', because it has three corners. The Avatamsaka Sutra (Avatamsaka Sutra) says that the south of Horn City refers to this city. Or it is said to be 'Raincoat Grass City', or 'Thatch City', this city is covered with grass, hence the name. Or it is said to be 'Immortal City', in the past immortals had long lives, and they were revered, and their names were used to name this dwelling place, and the name was also used to name the country, hence the name Kushinagar. It is the birthplace of strongmen, the strongmen among men can rival a thousand people, and there are a total of three hundred thousand people in the group.
黨。無所臣屬以法自持。亦不暴亂即士人也。故言生地。阿夷羅跋提。此翻金沙。在城南闊二十丈。或言闊四十丈。娑羅雙樹者。此翻堅固。一方二株四方八株。悉高五丈。四枯四榮。下根相連上枝相合。相合似連理。榮枯似交讓。其葉豐蔚。華如車輪。果大如瓶。其甘如蜜。色香味具。因茲八樹通名一林。以為堅固。只此一城有種種見。若見土石者人所住處世間之義。若見是無常苦空興廢者二乘住處。若見是發菩提心處。是值先世佛處愿處修定等處者。是菩薩住處。若見是四德圓滿究竟具足慈憫示人。茅城表常。力士表我。吉河表凈。樹間表樂。又一一事。表四德者。城不可壞表常。豐有表樂。禦敵表我。無難表凈。力士無屬表常。心安表樂。力壯表我。色悅表凈。河者恒流表常。金沙表凈。清涼表樂。吉福表我。樹者下文云。東雙表常。南雙表樂。西雙表我。北雙表凈。又雙茂表常。陰涼表我。華以表凈。果以表樂。若能總別識四德者。即諸佛住處。若謂同聞是生死人凡夫所見。謂是聖人二乘所見。謂登地去菩薩所見。謂是九佛中之八佛即諸佛所見。若得此意。下去句句作此消之。就同聞眾又二。初眾集次威儀。初文者。私謂準一家意。須以五十二眾。以為同聞。是故同聞冠五十二。今比丘當初故云同聞。同聞為
【現代漢語翻譯】 現代漢語譯本：不隸屬於任何勢力，依據佛法自我約束，也不會作亂，這就是修行之人（士人）的特徵。因此經文說的是出生之地。阿夷羅跋提（Ajitanadi，意為不可征服的河流），這裡翻譯為金沙，位於城南，寬二十丈，也有說寬四十丈。娑羅雙樹（Śāla trees，釋迦摩尼涅槃時的樹）的意思是堅固。一個方向有兩棵樹，四個方向共有八棵樹，都高達五丈。四棵枯萎，四棵茂盛，根在地下相連，樹枝在上方相合，相合的樣子像連理枝，榮枯的樣子像互相謙讓。樹葉繁茂，花朵像車輪一樣大，果實像瓶子一樣大，味道甘甜如蜜，色、香、味俱全。因此這八棵樹總稱為一林，象徵堅固。僅僅這座茅城就有種種不同的見解。如果看到的是土石，那就是凡人所居住的地方，是世俗的理解。如果看到的是無常、苦、空、興衰，那就是聲聞緣覺（二乘）所居住的地方。如果看到的是發菩提心之處，是值遇過去諸佛之處，是發願之處，是修習禪定之處等等，那就是菩薩所居住的地方。如果看到的是四德（常、樂、我、凈）圓滿究竟，完全具備慈悲之心並向人們展示，茅城象徵常，力士象徵我，吉河象徵凈，樹間象徵樂。而且每一件事物都像征四德：城不可摧毀象徵常，豐饒富足象徵樂，防禦敵人象徵我，沒有災難象徵凈。力士沒有歸屬象徵常，內心安寧象徵樂，力大無窮象徵我，容貌喜悅象徵凈。河流恒常流動象徵常，金沙象徵凈，清涼象徵樂，吉祥幸福象徵我。樹木，下文說，東邊的雙樹象徵常，南邊的雙樹象徵樂，西邊的雙樹象徵我，北邊的雙樹象徵凈。又，雙樹茂盛象徵常，樹蔭涼爽象徵我，花朵象徵凈，果實像征樂。如果能夠總體和分別地認識四德，那就是諸佛所居住的地方。如果認為（所見所聞）與自己相同，那就是生死輪迴中的凡夫的見解。如果認為是聖人的境界，那就是二乘的見解。如果認為是登地菩薩的境界，那就是菩薩的見解。如果認為是九佛中的八佛的境界，那就是諸佛的見解。如果領會了這個意思，下面的每一句話都可以這樣理解。就共同聽聞的聽眾來說，又分為兩種：一是大眾聚集，二是威儀。先說大眾聚集，我私下認為，按照一家之言，必須以五十二種聽眾，作為共同聽聞者。因此，『同聞』冠於五十二眾之前。現在因為比丘是最初的聽眾，所以說『同聞』，『同聞』是
【English Translation】 English version: Not subordinate to any power, self-disciplined according to the Dharma, and not causing chaos, that is the characteristic of a practitioner (Śikṣamāṇa). Therefore, the text speaks of the place of birth. Ajitanadi (meaning 'unconquerable river'), here translated as 'Golden Sands', is located south of the city, twenty zhang wide, or some say forty zhang. Śāla trees (the trees at the time of Śākyamuni's Parinirvana) mean 'firm'. There are two trees in one direction, and eight trees in four directions, all five zhang high. Four are withered, and four are lush, with roots connected underground and branches joined above, resembling intertwined branches, withering and flourishing like mutual concession. The leaves are lush, the flowers are as large as cartwheels, and the fruits are as large as bottles, with a taste as sweet as honey, possessing color, fragrance, and taste. Therefore, these eight trees are collectively called a forest, symbolizing firmness. In this thatched city alone, there are various views. If one sees earth and stones, that is where ordinary people live, the mundane understanding. If one sees impermanence, suffering, emptiness, rise and fall, that is where the Śrāvakas and Pratyekabuddhas (Two Vehicles) live. If one sees the place of generating Bodhicitta, the place of encountering past Buddhas, the place of making vows, the place of practicing meditation, etc., that is where Bodhisattvas live. If one sees the Four Virtues (eternality, bliss, self, purity) as complete and ultimate, fully possessing compassion and showing it to people, the thatched city symbolizes eternality, the strongman symbolizes self, the auspicious river symbolizes purity, and the space between the trees symbolizes bliss. Moreover, each thing symbolizes the Four Virtues: the indestructible city symbolizes eternality, abundance symbolizes bliss, defending against enemies symbolizes self, and the absence of calamity symbolizes purity. The strongman's lack of affiliation symbolizes eternality, inner peace symbolizes bliss, great strength symbolizes self, and joyful appearance symbolizes purity. The river's constant flow symbolizes eternality, the golden sands symbolize purity, coolness symbolizes bliss, and auspiciousness symbolizes self. The trees, as mentioned below, the eastern pair of trees symbolizes eternality, the southern pair of trees symbolizes bliss, the western pair of trees symbolizes self, and the northern pair of trees symbolizes purity. Also, the lushness of the pair of trees symbolizes eternality, the coolness of the shade symbolizes self, the flowers symbolize purity, and the fruits symbolize bliss. If one can recognize the Four Virtues in general and in particular, that is where the Buddhas live. If one thinks that (what is seen and heard) is the same as oneself, that is the view of ordinary people in the cycle of birth and death. If one thinks it is the realm of saints, that is the view of the Two Vehicles. If one thinks it is the realm of a Bodhisattva who has attained the ground, that is the view of a Bodhisattva. If one thinks it is the realm of the eight Buddhas among the nine Buddhas, that is the view of the Buddhas. If one understands this meaning, every sentence below can be understood in this way. Regarding the audience who hear together, there are two types: first, the gathering of the assembly, and second, the demeanor. First, regarding the gathering of the assembly, I privately believe that, according to one school of thought, the fifty-two types of audience must be considered as those who hear together. Therefore, 'hearing together' precedes the fifty-two assemblies. Now, because the Bhikshus are the initial audience, it is said 'hearing together', 'hearing together' is
五。謂與嘆類眾數。今文少眾義合有之。與者共也。釋論以七一釋共。謂一處一時一戒一心一見一道一解脫。諸比丘與佛同此七一。故言佛與。若三藏明義。丈六佛與諸比丘。同是拘尸處。同在涅槃時。同律儀戒。同禪定心。同無漏見。同涅槃道。同有余脫。七皆同佛。是故言共。若通教明義。五同二別。何者體法智慧即色見空非色滅空。此見不同摩訶衍道不同隘路道不同也。當知二別。若別教明義。尊特身佛時處等七。前兩比丘之所不見。如為盲人設燭。何益無目者乎。戒心見道解脫於前兩比丘。如為聾人奏樂。何益無耳者乎。此佛不與前兩比丘共。此中比丘尚不與前佛共況比丘耶。若圓明義。佛之七一。皆佛境界。唯與圓菩薩共住首楞嚴。示比丘像者。共尚不與前三佛共。況比丘耶。今言共者。皆是大權及開顯竟故也。大者嘆德也。釋論云。摩訶者。翻大多勝。天王大人之所恭敬故言大。通四韋陀三藏故言多。勝九十五種故言勝。此依三藏釋也。賢聖之所恭敬故言大。通達析體法門故言多。勝析法心慧兩種解脫故言勝。此依通教釋也。學無學人之所恭敬故言大。通達大小法門故言多。出過聲聞辟支佛上故言勝。此依別教釋也。七種方便之所恭敬故言大。通達權實法門故言多。於畢定眾而作上首故言勝。此依圓教釋
也。大權開顯如前。比丘者氣類也。以三義故。名為比丘。不仰不下。不方不維。次第行乞清凈活命。故名乞士。戒禁七支禪鎖心猿怖無常狼。伏煩惱脂是名破惡。修此三法天魔煩毒慮其出境。復恐度人是故愁怖。此三藏義。體達諸法非仰非下非方非維。以資慧命知惡非惡。亦無知者是名破惡。不得怖喜無怖喜者是名怖魔。此釋通比丘義。從淺至深歷次第三諦。求中道法喜是名乞食。次第破五住是名破惡。以煩惱怖故業怖。業怖故陰怖。陰怖故天魔怖。是為怖魔。此釋別比丘義。一切諸法中。悉有安樂性。名真乳糜。以此自資。安樂性中純是佛法。無惡可破名為破惡。魔如佛如名為怖魔。此釋圓比丘義。準諸經皆有眾字。四人已上和合名眾。釋論有破戒啞羊有羞真實四僧。后之二僧。應百一羯磨。前二不堪。暖等是有羞。四果是真實。即三藏眾。干慧性地是有羞。八人已上是真實。即通教眾。三十心是有羞。十地是真實。此別教眾。十信是有羞。四十一地是真實圓教眾。餘二比丘。教教有之惡無差別故不別說。有羞真實。復有四義。一發起。二影響。三當機。四結緣。合而明之故言眾(云云)。八十億百千者數也。或但人或數人法空。或數法門。或數實相(云云)。次前後圍繞者。威儀也。或以三業恭敬機動。或以四
門入空機動。或以四門入假機動。或以四門入中機動。從二月十五日下。第二別序。正是召請文為三。初明能召。次明所召。三結召。能召又為三。一聲召。二光召三動召。聲召有六。一聲時表法。二聲時臨機。三聲之本末。四聲之橫豎。五聲有感應。六聲中嘆告。初二月下。聲時表法者。二月是仲春之時。仲中也。即表中道。十五日是月滿之時。滿表圓常。故以仲時滿月之日。表于中道圓明之法。次臨涅槃時下。聲時臨機道機時熟。不待不過臨赴之時。下文云。香山諸仙拘尸力士純陀須跋善根成熟。故唱涅槃。令其得入秘密之藏。法華云。應以滅度而得度者。示現滅度而度脫之。即此義也。三以佛下。聲本末者。神力為本大聲為末。從本垂跡皆悉令悟非本非末。又空慧為本種智為本寶相為本(云云)。四其聲下。聲之橫豎。遍滿是橫。有頂是豎。他解。有頂但是梵世即尼吒天。無色無身不應聞聲。故非有頂。有人。引仁王云。無色定力。能變化作香華云等以供養佛。何以不能變化作身此亦堪難。今作三番橫豎。一橫被六道。豎徹三界。二橫被四生。豎徹三乘。三橫被十界。豎徹等覺。故知不唯尼吒為有頂也。若以三有之頂即非想是。又三有頂即無學是。復有一頂。即妙覺是。兩頂被召一頂被請。此意既寬豈比梵世。
五隨其下。聲之感應。隨類則感不一。普告則應無二。以無二之聲應不一之感。蓋不可思議。六今日下。聲之嘆告。又為二先嘆后告。嘆令崇仰。告令悲戀。初嘆又二。初雙嘆兩德。次雙結兩德。初先嘆內德。次嘆外德。初文者。內德無量。但嘆三號者欲明三事。初嘆如來。允同諸佛生其尊仰。是為世父。應供者。是上福田能生善業。是為世主。正遍知者。能破疑滯生其智解。是為世師。故下文云。我等從今無主無親無所宗仰(云云)。次外德者。外德無量。但舉四等者欲明本父君師。本時誓願皆具四等。今當利益拔苦與樂斯為要也。憐是大慈。憫是大悲。覆護是大喜。等視是大舍。次為作下結嘆爲二。初為作歸依結三號。次為世間舍結四等。次從大覺下告也。告之言報。初報令斷疑。次報令興問。大覺遍知能斷前疑。四等慈悲必聽后問。后問則教道演暢。獲涅槃施。斷疑則棄偽獲真。新伊方顯。大聲普告為設教之序。此義明矣。前具嘆三號。今但報大覺。大覺正是遍知。明師即主即父故不煩文。複次如來是初號。大覺是后號。嘆初告后互舉一邊其意則遍。若依前分別應節節明四義得意自顯故不復云。次爾時下。光召文為四。一光時。次所出處。三光所照。四光利益初文者。夫昏明交際旭旦之時。表智明生惑闇消滅涅
【現代漢語翻譯】 現代漢語譯本 五、隨其下：聲音的感應，隨著種類不同而感應不同；普遍告知，則迴應沒有差別。用沒有差別的聲音迴應不同的感應，這是不可思議的。 六、今日下：聲音的嘆告，又分為先嘆后告。嘆是爲了令人崇敬仰慕，告是爲了令人悲憫愛戀。最初的嘆又分為兩部分：先是雙重嘆美兩種功德，其次是雙重總結兩種功德。先是嘆美內在的功德，其次是嘆美外在的功德。最初的『文』，指內在的功德無量，但嘆美如來、應供、正遍知這三個名號，是爲了闡明三件事。最初嘆美『如來』，確實與諸佛相同，令人產生尊崇仰慕之心，是為『世父』（一切眾生的父親）。『應供』，是至上的福田，能夠產生善業，是為『世主』（一切眾生的主宰）。『正遍知』，能夠破除疑惑滯礙，產生智慧理解，是為『世師』（一切眾生的老師）。所以下文說：『我等從今無主無親無所宗仰（云云）』。 其次，外在的功德無量，但舉出慈、悲、喜、舍四種，是爲了闡明根本的父親、君主、老師。根本時的誓願都具備四種，現在應當利益眾生，拔除痛苦，給予快樂，這是最重要的。『憐』是大慈，『憫』是大悲，『覆護』是大喜，『等視』是大舍。 其次，『為作』以下總結嘆美分為兩部分：首先，『為作歸依』總結三個名號；其次，『為世間舍』總結四種心。其次，從『大覺』以下是告知。告知的意思是回報。首先，回報是爲了斷除疑惑；其次，回報是爲了引發提問。『大覺』（偉大的覺悟）『遍知』（普遍的知曉）能夠斷除之前的疑惑，四種慈悲之心必定會聽取之後的提問。之後的提問，教義才能演說暢通，獲得涅槃的施捨；斷除疑惑，才能拋棄虛偽，獲得真實，新的伊甸園才能顯現。大聲普遍告知，是設立教義的開端，這個意義很明顯。 前面已經具備了嘆美三個名號，現在只回報『大覺』，『大覺』正是『遍知』，闡明老師就是主宰就是父親，所以不必重複文字。再次，『如來』是最初的名號，『大覺』是最後的名號，嘆美最初，告知最後，互相舉出一邊，它的意思就遍及全部。如果依照前面的分別，應該節節闡明四種意義，領會意思自然顯現，所以不再重複說明。其次，『爾時』以下，是光明召集的文字，分為四個部分：一是光明出現的時間；二是光明發出的處所；三是光明照耀的地方；四是光明帶來的利益。最初的文字是說，昏暗和光明交替，旭日東昇的時候，象徵著智慧光明產生，迷惑黑暗消滅的時候。
【English Translation】 English version 5. Following 'its': The response of sound varies according to the type; universal announcement results in a uniform response. Using a uniform sound to respond to diverse sensations is inconceivable. 6. 'Today' onwards: The sound is both a sigh and an announcement, divided into first sighing, then announcing. The sighing is to inspire reverence, the announcement to inspire compassion and love. The initial sighing is further divided into two parts: first, a double praise of two virtues; second, a double conclusion of two virtues. First, praise the inner virtues, then the outer virtues. The initial 'text' refers to the immeasurable inner virtues, but praising the three titles—Tathagata (如來), Arhat (應供), and Samyaksambuddha (正遍知)—is to clarify three matters. First, praising 'Tathagata' (如來), indeed the same as all Buddhas, inspires reverence, being the 'World Father' (世父) (father of all beings). 'Arhat' (應供) is the supreme field of merit, capable of generating good karma, being the 'World Lord' (世主) (master of all beings). 'Samyaksambuddha' (正遍知) is capable of dispelling doubts and obstructions, generating wisdom and understanding, being the 'World Teacher' (世師) (teacher of all beings). Therefore, the following text says: 'From now on, we have no master, no relatives, no one to rely on (etc.).' Secondly, the outer virtues are immeasurable, but mentioning the four immeasurables—loving-kindness (慈), compassion (悲), joy (喜), and equanimity (舍)—is to clarify the fundamental father, lord, and teacher. The vows at the root all possess these four, and now it is essential to benefit beings, remove suffering, and give joy. 'Loving-kindness' (憐) is great compassion, 'compassion' (憫) is great sorrow, 'joy' (覆護) is great happiness, and 'equanimity' (等視) is great detachment. Next, the conclusion of praise from 'For making' is divided into two parts: first, 'For making refuge' concludes the three titles; second, 'For the world's sake' concludes the four immeasurables. Next, from 'Great Awakening' onwards is the announcement. The meaning of announcement is to repay. First, repay to dispel doubts; second, repay to inspire questions. 'Great Awakening' (大覺) (great enlightenment), 'Omniscience' (遍知) (universal knowledge) can dispel previous doubts, and the four immeasurables will surely listen to subsequent questions. Subsequent questions allow the teachings to be expounded fluently, obtaining the gift of Nirvana; dispelling doubts allows one to abandon falsehood and obtain truth, and the new Eden can then appear. The universal announcement in a loud voice is the beginning of establishing the teachings, and this meaning is clear. Previously, there was praise for the three titles, but now only 'Great Awakening' is repaid. 'Great Awakening' is precisely 'Omniscience', clarifying that the teacher is the master is the father, so there is no need to repeat the words. Furthermore, 'Tathagata' (如來) is the initial title, and 'Great Awakening' (大覺) is the final title. Praising the beginning and announcing the end, mentioning one side mutually, its meaning pervades all. If following the previous distinctions, each section should clarify the four meanings, and understanding the meaning will naturally appear, so there is no need to repeat the explanation. Next, from 'At that time' onwards, is the text of the light's summons, divided into four parts: first, the time of the light's appearance; second, the place from which the light emanates; third, the place the light illuminates; fourth, the benefits the light brings. The initial text says that the interchange of darkness and light, the rising of the sun at dawn, symbolizes the arising of wisdom and light, and the elimination of delusion and darkness.
槃力也。為此緣宜故晨朝放。次明光處者。面門口也。口非六色而六色在口。表佛性非六不離六法。又青黃赤白是定色表隨自意。玻璃瑪瑙是不定色。隨物而變表隨他意。又大涅槃海大身眾生所居之處。種種龜魚種種珍寶其明雜色。正應表此。又濟六道凈六根。故放六色。三光遍照此下明所照。三千乃至十方。即是橫照。若例聲中應有豎照。而不照者高廣互現。四其中下光益。他人至此判為新眾。既有其中之言何須云新。又云三業等可知。今文為二。初蠲三障。六趣眾生是報障。罪垢是業障。煩惱障如文。次是諸下。三業戀慕生善在文易見。障除善生速得見佛。指于光召序涅槃行意在此也。三爾時大地下。地動召中。有陸動水動。水地相依是故俱動。表無明愛見二互相依將翻。有緣癡愛故地動以表之。復言震者。起涌動是其形。震吼覺是其聲。廣則六動十八動也(云云)。然聲光動等。或前或后或復一時感見不同豈可定執。從時諸眾生下。次明所召。文為二。初總明所召。謂時諸眾生是也。二時有下別明所召。謂隨類別出。總召為四。初抑苦。二興請。三釋請。四釋苦。初文者。聞師父滅何得不苦苦沒憂海自他無益故言裁抑。次當共下興請。若抑苦而住亦復無益。故須興請故言當往佛所。一劫減劫者若請大劫則妨后佛
【現代漢語翻譯】 現代漢語譯本 槃力（般若的力量）也。為此因緣，適宜在早晨放光。其次，『明光處』指的是佛的面門。口本身並非六種顏色，但六種顏色都從口中顯現，這象徵著佛性並非六塵（色、聲、香、味、觸、法）本身，卻也離不開六塵。此外，青、黃、赤、白是固定的顏色，代表隨順自己的意願；玻璃、瑪瑙是不固定的顏色，隨外物而變化，代表隨順他人的意願。又如大涅槃海，是大身眾生所居住的地方，有各種龜、魚和珍寶，其光芒色彩斑斕，正可以用來象徵佛的光明。而且，（佛光）能救濟六道眾生，清凈六根，所以放出六種顏色。 『三光遍照』以下說明佛光所照之處。『三千乃至十方』，指的是橫向照耀。如果按照聲音來類比，應該也有縱向的照耀。之所以沒有縱向照耀，是因為高和廣是相互顯現的。『其中下光益』，指的是佛光利益他人，到這裡被判斷為新來的眾生。既然已經有了『其中』的說法，為什麼還要說是『新』呢？又說『三業』等，是可以理解的。現在的經文分為兩部分。首先是消除三種障礙。六道眾生是果報的障礙，罪惡是業力的障礙，煩惱的障礙如經文所說。其次是『是諸下』，（說明）三業的愛慕能產生善，這在經文中很容易看到。障礙消除，善根產生，就能迅速見到佛。這是指在光明的召喚下，序說涅槃的意圖就在這裡。 『三爾時大地下』，（說明）大地震動是（佛）召喚的方式。有陸地動，也有水動。水和陸地相互依存，所以一起震動，這象徵著無明和愛見這兩種相互依存，即將被推翻。因為有緣于愚癡和愛慾，所以大地震動來象徵它。又說『震』，指的是起伏涌動是它的形態，震吼覺是它的聲音，廣義上來說就是六種震動和十八種震動等等。 然而，聲音、光明、震動等等，或者在前，或者在後，或者同時發生，（眾生）感受到的不同，怎麼能固定地執著呢？從『時諸眾生下』，接下來說明被召喚的對象。經文分為兩部分。首先是總的說明被召喚的對象，就是『時諸眾生』。其次是『時有下』，分別說明被召喚的對象，就是按照類別出現。（總的）召喚分為四種。第一是抑制痛苦，第二是興起請求，第三是解釋請求，第四是解釋痛苦。第一部分經文說，聽到師父涅槃，怎麼能不痛苦呢？痛苦沉沒在憂愁的海洋中，對自己和他人都沒有益處，所以說是抑制痛苦。其次，『當共下』是興起請求。如果抑制痛苦而停滯不前，也沒有益處，所以需要興起請求，所以說『當往佛所』。『一劫減劫』，如果請求大劫，就會妨礙後面的佛。
【English Translation】 English version Pān lì (the power of Prajna). For this cause and condition, it is appropriate to emit light in the morning. Secondly, 'the place of bright light' refers to the Buddha's face. The mouth itself is not of six colors, but the six colors manifest from the mouth, symbolizing that the Buddha-nature is not the six dusts (form, sound, smell, taste, touch, dharma) themselves, yet it cannot be separated from the six dusts. Furthermore, blue, yellow, red, and white are fixed colors, representing following one's own intentions; glass and agate are unfixed colors, changing with external objects, representing following the intentions of others. Moreover, the Great Nirvana Sea is the place where great-bodied beings reside, with various turtles, fish, and treasures, whose light is colorful, which can be used to symbolize the Buddha's light. Moreover, (the Buddha's light) can save the beings of the six realms and purify the six senses, so it emits six colors. 'The three lights shine everywhere' below explains where the Buddha's light shines. 'Three thousand and even the ten directions' refers to horizontal illumination. If we compare it to sound, there should also be vertical illumination. The reason why there is no vertical illumination is that height and breadth manifest each other. 'Among them, the lower light benefits' refers to the Buddha's light benefiting others, and here they are judged as newly arrived beings. Since there is already the saying 'among them,' why is it still said to be 'new'? It is also said that 'the three karmas' etc. can be understood. The current text is divided into two parts. The first is to eliminate the three obstacles. The beings of the six realms are the obstacles of retribution, sins are the obstacles of karma, and the obstacles of afflictions are as stated in the scriptures. The second is 'Shi Zhuxia' (說明), (explaining) that the love of the three karmas can generate good, which is easy to see in the scriptures. Obstacles are eliminated, good roots are generated, and one can quickly see the Buddha. This refers to the intention of narrating Nirvana under the summons of light. 'Three Ershi Great Earth Below' (說明), (explaining) that the earthquake is the way (the Buddha) summons. There is land movement and water movement. Water and land are interdependent, so they move together, symbolizing that ignorance and love-seeing are two interdependent things that are about to be overthrown. Because of the affinity for ignorance and desire, the earthquake symbolizes it. It is also said that 'Zhen' refers to the undulating movement as its form, and Zhen Hou Jue is its sound, which in a broad sense is six kinds of vibration and eighteen kinds of vibration, and so on. However, sound, light, vibration, etc., either before, after, or at the same time, (beings) feel differently, how can they be fixedly attached? From 'Shi Zhu Zhong Sheng Xia,' next explains the objects being summoned. The text is divided into two parts. The first is a general explanation of the objects being summoned, which is 'Shi Zhu Zhong Sheng.' The second is 'Shi You Xia,' which separately explains the objects being summoned, which is appearing according to category. (The general) summons is divided into four types. The first is to suppress suffering, the second is to arouse requests, the third is to explain requests, and the fourth is to explain suffering. The first part of the scripture says, how can one not be in pain when hearing that the master has entered Nirvana? Pain is submerged in the sea of sorrow, which is of no benefit to oneself and others, so it is said to suppress suffering. Secondly, 'Dang Gong Xia' is to arouse requests. If one suppresses suffering and stagnates, it is also of no benefit, so it is necessary to arouse requests, so it is said 'Dang Wang Fo Suo' (should go to the Buddha's place). 'One kalpa minus kalpa,' if one requests a great kalpa, it will hinder the Buddhas that follow.
只是請于小劫。從人壽八萬四千漸短至十歲。是一小劫。三互相執手下。是釋請文為三。初發起請。次正釋請。三結請。言執手者。只是更互悲悼起發之端。次復作是言正釋請意。夫如來者乘如故來世則有佛。如來若去世則無佛故言世間虛空欲請如來父也。佛是應供供福不窮。若無應供善業則竭故言眾生福盡。欲請應供主也。遍知之智遮惡示善。遍知若去無人示道故言不善增長。欲請正遍知師也。請意既爾宜急詣佛不可停留。三結請者。速往速往。四又作是言下。釋苦。夫慈悲覆世。苦者拔之。貧者樂之。今慈悲雙去俱嬰貧苦。雙唱虛空無救無護無所宗仰。此釋無主苦。貧窮孤露一旦遠離無上世尊釋無親苦。設有疑惑當復問誰釋無師苦。如是展轉釋成愁苦之意。次從時有無量去。是別召。請文為二。初召此土。次召他土。此土為三。先召閻浮眾。次召中間眾。三召上界眾。閻浮有三。謂聲聞菩薩雜眾。釋論明菩薩行中道故居季孟間。具足應如法華疏文。有事有表(云云)。他人先分二意。一增數列。二減數列。于初分道俗眾等今意如前。初聲聞又二。一僧二尼。僧又二。初佛邊眾。次外來眾。問佛邊何用召。答雖不召來駭令后問。又從多故亦得言召。佛邊眾為三。一所召。二奉召。三順召。初云時有無量者。上已定數
【現代漢語翻譯】 現代漢語譯本 只是請于小劫。從人壽八萬四千歲逐漸減少到十歲，這是一個小劫（kalpa，時間單位）。三互相執手下，這是解釋『請』這個字，分為三個部分：首先是發起請求，其次是正式解釋請求，第三是總結請求。說『執手』，只是互相悲傷哀悼，發起請求的開端。接下來又說『作是言』，正式解釋請求的意義。如來（Tathagata，佛的稱號之一）如果還在世，世間就有佛；如來如果去世，世間就沒有佛，所以說『世間虛空』，想要請求如來為父。佛是應供（worthy of offerings），提供無盡的福報。如果沒有應供，善業就會枯竭，所以說『眾生福盡』，想要請求應供為主。遍知（all-knowing）的智慧，遮止邪惡，指示善良。遍知如果離去，就沒有人指示道路，所以說『不善增長』，想要請求正遍知（perfectly enlightened）為師。請求的意義既然如此，應該趕快去見佛，不可停留。第三，總結請求，說『速往速往』。 四又作是言下，解釋苦難。慈悲如果覆蓋世間，就能救拔受苦的人，使貧窮的人快樂。現在慈悲雙雙離去，大家都陷入貧窮和苦難。雙聲呼喚虛空，沒有救助，沒有保護，沒有依靠。這是解釋無主的苦難。貧窮、孤獨、暴露，一旦遠離無上世尊，這是解釋無親的苦難。如果還有疑惑，應當再問誰呢？這是解釋無師的苦難。這樣輾轉解釋，成就愁苦的意義。接下來從『時有無量』開始，是分別召請。請文分為兩個部分：首先是召請此土（this land），其次是召請他土（other lands）。此土分為三個部分：首先是召請閻浮眾（Jambudvipa assembly），其次是召請中間眾，第三是召請上界眾。閻浮有三種，即聲聞（Sravaka，弟子）、菩薩（Bodhisattva，覺悟者）和雜眾。《釋論》說明菩薩行中道，所以居住在季孟之間。具體應該參考《法華疏》的文句。有事有表（云云）。他人先分為兩種意思：一是增加數列，二是減少數列。在最初分道俗眾等，現在的意思和前面一樣。最初的聲聞又分為兩種：一是僧（monk），二是尼（nun）。僧又分為兩種：一是佛邊眾，二是外來眾。問：佛邊何用召？答：雖然不召來，但讓他們震驚，以便之後提問。又因為數量眾多，也可以說是召請。佛邊眾分為三種：一是所召，二是奉召，三是順召。最初說『時有無量』，上面已經確定了數量。
【English Translation】 English version It is merely requesting for a minor kalpa (small eon). From a human lifespan of eighty-four thousand years gradually decreasing to ten years, this constitutes one minor kalpa. 『Three mutually holding hands below,』 this explains the word 『request,』 divided into three parts: first, initiating the request; second, formally explaining the request; third, concluding the request. Saying 『holding hands』 simply means mutually lamenting and initiating the beginning of the request. Next, saying 『making this statement』 formally explains the meaning of the request. If the Tathagata (one of the titles of the Buddha) is still in the world, then there is a Buddha in the world; if the Tathagata passes away, then there is no Buddha in the world, hence the saying 『the world is empty,』 wanting to request the Tathagata as a father. The Buddha is worthy of offerings (worthy of offerings), providing inexhaustible blessings. If there are no worthy offerings, good karma will be exhausted, hence the saying 『the blessings of sentient beings are exhausted,』 wanting to request the worthy of offerings as the master. The wisdom of all-knowing (all-knowing) prevents evil and indicates goodness. If all-knowing departs, there will be no one to indicate the path, hence the saying 『unwholesome deeds increase,』 wanting to request the perfectly enlightened (perfectly enlightened) as the teacher. Since the meaning of the request is such, one should quickly go to see the Buddha and not delay. Third, concluding the request, saying 『go quickly, go quickly.』 『Four, again making this statement below,』 explains suffering. If compassion covers the world, it can rescue those who suffer and make the poor happy. Now that compassion has departed, everyone is plunged into poverty and suffering. Doubly calling out to the empty sky, there is no help, no protection, no reliance. This explains the suffering of being without a master. The poor, the lonely, and the exposed, once separated from the unsurpassed World Honored One, this explains the suffering of being without relatives. If there are still doubts, who should one ask again? This explains the suffering of being without a teacher. Thus, repeatedly explaining, accomplishing the meaning of sorrow and suffering. Next, starting from 『at that time there were immeasurable,』 this is a separate summoning. The request is divided into two parts: first, summoning this land (this land); second, summoning other lands (other lands). This land is divided into three parts: first, summoning the Jambudvipa assembly (Jambudvipa assembly); second, summoning the intermediate assembly; third, summoning the upper realm assembly. Jambudvipa has three types, namely Sravakas (disciples), Bodhisattvas (enlightened beings), and mixed assemblies. The Shastra explains that Bodhisattvas practice the Middle Way, so they reside in the intermediate seasons. Specifically, one should refer to the sentences in the Commentary on the Lotus Sutra. There are matters and representations (etc.). Others first divide into two meanings: one is increasing the sequence, and the other is decreasing the sequence. In the initial division of the laity and monastic assemblies, the current meaning is the same as before. The initial Sravakas are further divided into two types: monks (monk) and nuns (nun). Monks are further divided into two types: those near the Buddha and those from outside. Question: Why summon those near the Buddha? Answer: Although they are not summoned to come, it startles them so that they will ask questions later. Also, because of the large number, it can also be said to be summoning. Those near the Buddha are divided into three types: those who are summoned, those who accept the summons, and those who comply with the summons. Initially saying 『at that time there were immeasurable,』 the number has already been determined above.
。言無量者。上列端首。此通徒屬故言無量。大弟子者。如弟如子。尊讓兩楹而目一事(云云)。尊者者。諸梵行人。互相敬重。稱為尊者。如阿含中。諸比丘從今稱長者為大德少者稱長老。美其德業故言長老(云云)。迦旃延。此翻扇繩。薄拘羅。此云善容。優波羅陀。此翻大喜。或云重喜。其形端正。父母字之為大喜。在家為輪王捨身為魔王。魔王知將來事。現十八變化。汝能出家當得如是。父母聽之得三明六通故字為重喜。次遇佛光者。是奉召。應言遇聲光地動。略舉一兼二。三其身戰掉去。是順召。上文遇光蠲三障生三善。今略障存善如文。問羅漢憂悲都盡何頓至此。答此是殘習非正使也。又示楷模令物攀慕。又別惑未除非通惑也。憂悲者。是佛法界攝一切法。下文有憂無憂悉是如來境界。約四教分別不復委言。次爾時復有八十百千去。召外來眾為二。所召奉召。所召有四。數類嘆結。初數可解。次比丘者類也。釋如前。皆阿羅漢去。先嘆自行德。羅漢是無學之位。心自在是俱解脫人即嘆不生德。所作已辦是嘆無學智應供德。離惱調根根亦是賊。遺教云。此五根賊。此嘆殺賊德。次如大龍王去。嘆化他德。既云有大威德無容自威。知是利物為他所仰。夫像是陸中力大譬慧。龍是水中力大譬定。或只呼象為龍象
【現代漢語翻譯】 現代漢語譯本 『言無量者』，上面列舉的『端首』（開始）。這裡指所有的徒眾，所以說『無量』。『大弟子者』，如同對待弟弟或兒子一樣。尊重謙讓，如同兩根柱子一樣重要，而只關注一件事（等等）。『尊者者』，指所有梵行者，互相敬重，稱之為『尊者』。如同《阿含經》中說，『諸位比丘從今以後稱年長者為大德，年少者稱長老』。讚美他們的德行，所以說『長老』（等等）。『迦旃延』，翻譯為『扇繩』。『薄拘羅』，翻譯為『善容』。『優波羅陀』，翻譯為『大喜』，或者說『重喜』。因為他相貌端正，父母給他取名為『大喜』。在家時是轉輪王，捨棄身體成為魔王。魔王知道未來的事情，顯現十八種變化，說『你如果能出家，就能得到這樣的成就』。父母聽從了他的意願，他因此得到了三明六通，所以稱為『重喜』。『次遇佛光者』，是指奉召。應該說遇到聲光地動。這裡省略，只說了一個，兼顧了兩個方面。『三其身戰掉去』，是順從佛的召喚。上文說遇到佛光，消除了三種障礙，產生了三種善。現在省略了障礙，只保留了善，如同經文所說。問：羅漢的憂愁和悲傷都已斷盡，為何還會出現這種情況？答：這是殘餘的習氣，不是根本的煩惱。又爲了樹立榜樣，讓人們仰慕。而且這是別惑，不是通惑。『憂悲者』，是佛法界所攝的一切法。下文說『有憂無憂都是如來的境界』。如果用四教來分別，就不再詳細說明了。『次爾時復有八十百千去』，召集外來的大眾分為兩部分：所召和奉召。所召有四種：數、類、嘆、結。最初的數字容易理解。『次比丘者類也』，解釋如同前面所說。『皆阿羅漢去』，首先讚歎他們的自行功德。阿羅漢是無學位，『心自在』是俱解脫的人，也就是讚歎他們的不生之德。『所作已辦』是讚歎他們的無學智應供之德。『離惱調根』，根也是賊。《遺教經》說：『這五根是賊』。這是讚歎他們殺賊之德。『次如大龍王去』，讚歎他們的化他之德。既然說有大威德，就不可能是自己有威德，而是利益眾生，被他人所仰仗。大象是陸地上力量最大的，比喻智慧。龍是水中力量最大的，比喻禪定。或者只稱大象為龍象。
【English Translation】 English version 'Speaking of immeasurable,' the 'beginning heads' (the start) are listed above. This refers to all the disciples, hence 'immeasurable.' 'Great disciples' are treated like younger brothers or sons. Respect and humility are as important as two pillars, focusing on one thing (etc.). 'Venerable ones' refer to all Brahmacharis, respecting each other and calling each other 'Venerable.' As in the Agama Sutra, 'From now on, all Bhikkhus shall call the elders 'Great Virtues' and the younger ones 'Elders'.' Praising their virtues, hence 'Elders' (etc.). 'Kātyāyana' translates to 'fan rope.' 'Bakula' translates to 'good appearance.' 'Upalavarna' translates to 'great joy' or 'repeated joy.' Because of his handsome appearance, his parents named him 'Great Joy.' At home, he was a Chakravarti king, abandoning his body to become a Mara king. The Mara king knew the future and manifested eighteen transformations, saying, 'If you can renounce the world, you will attain such achievements.' His parents agreed, and he attained the Three Clarities and Six Supernatural Powers, hence 'Repeated Joy.' 'Next, encountering the Buddha's light' refers to being summoned. It should be said that he encountered sound, light, and earth tremors. Here, it is abbreviated, mentioning only one aspect while encompassing two. 'Three times his body trembled and went' indicates obedience to the Buddha's summons. The previous text stated that encountering the Buddha's light eliminated three obstacles and generated three good qualities. Now, the obstacles are omitted, and only the good qualities are retained, as the text states. Question: Arhats have eradicated all sorrow and grief, so why does this situation still arise? Answer: These are residual habits, not fundamental afflictions. Furthermore, it serves as a model for people to admire. Moreover, these are separate delusions, not common delusions. 'Sorrow and grief' encompass all dharmas within the Buddha-dharma realm. The following text states, 'Having sorrow or not having sorrow are both the realm of the Tathagata.' If we were to differentiate using the Four Teachings, I would not explain it in detail. 'Next, at that time, there were eighty hundred thousand going' refers to dividing the summoned external assembly into two parts: those summoned and those who obey the summons. There are four aspects to those summoned: number, category, praise, and conclusion. The initial number is easy to understand. 'Next, Bhikkhus are the category,' the explanation is as mentioned before. 'All Arhats going' first praises their self-cultivation merits. Arhats are the position of no-more-learning, 'mind at ease' are those who are liberated in both ways, which is praising their merit of non-arising. 'What needs to be done has been done' praises their merit of no-more-learning wisdom and being worthy of offerings. 'Free from afflictions and taming the roots,' the roots are also thieves. The Sutra of the Buddha's Last Teachings says, 'These five roots are thieves.' This praises their merit of killing thieves. 'Next, like the great Dragon King going' praises their merit of transforming others. Since it is said that they have great power and virtue, it cannot be that they have power and virtue themselves, but rather that they benefit sentient beings and are relied upon by others. Elephants are the strongest on land, symbolizing wisdom. Dragons are the strongest in water, symbolizing meditation. Or simply call elephants dragon-elephants.
。如帝釋婆羅寶象步虛而行眴息之間超忽萬里。化其身為三十二牙。牙有七池。池七蓮華。華七玉女。女奏樂音。適悅三十三天。若取龍象為喻者。彌順化他。旃檀譬以戒益物。師子譬以慧益物。能以二法匠成於他。還為凈眾之所圍繞。四如是無量功德下結也。既言無量知結自他。佛真子者。跡為小乘。真子本是大乘真子。以大乘真子結上自他功德(云云)。次奉召中三。初光。次聲。后動。初光召。二各于晨朝去。是奉光召。朝是明初。用楊枝者即錶行。初可表機動顯勝行。初遇佛光明。次更相謂言下。順光召。望前亦無蠲三障之文而有三業善文。更相謂言是口業善。舉身毛豎是身業善。生大苦惱是意業善。波羅奢是樹名。葉青華有三色。日未照則黑日照則赤。赤脈皆現。日沒則黃表未奉召。三善不生如黑。奉召悲哀如赤。無佛如黃(云云)。為欲利益去。簡順召之意。利益眾生簡非自行。成就大乘簡非小道。第一空行簡非淺近。此與佛之真子文會。次從顯發如來去。是奉聲召亦二。初大聲普告令最後問今奉此召。顯發如來方便密教。開常問極最後教興。次為不斷絕下。順聲召。若順佛聲教則不斷說法。三為諸眾生去。奉地動召亦二。初上山海震動翻邪見性。今奉此召。次調伏因緣疾至佛所即順動召。能召所召互相
【現代漢語翻譯】 現代漢語譯本 如帝釋（Devendra，天神之王）的婆羅寶象（Airavata，因陀羅的坐騎）在空中行走，一眨眼的功夫就能超越數萬里的距離。它能化身為三十二顆牙齒，每顆牙齒上都有七個池塘，每個池塘里都有七朵蓮花，每朵蓮花上都有七位玉女，這些玉女演奏著美妙的音樂，讓三十三天（Trayastrimsa，欲界六天之一）的天神們感到愉悅。如果用龍象來比喻，就能更好地引導他人。用旃檀（Sandalwood）來比喻用戒律來利益眾生，用獅子來比喻用智慧來利益眾生。能夠用這兩種方法來成就他人，還會被清凈的僧眾所圍繞。以上四點是總結無量功德。既然說是無量，就知道是總結了自利和他利。佛真子，從外在來看是小乘行者，但實際上是真正的大乘佛子，用大乘佛子的身份來總結以上自利和他利的功德。 接下來是奉召中的三個方面：首先是光，然後是聲音，最後是震動。首先是光召，『二各于晨朝去』，這是奉光召。早晨是光明之初，用楊枝（tooth-stick）代表修行。最初可以表示機動，顯現殊勝的修行。最初遇到佛的光明。接下來，『次更相謂言下』，是順應光召。雖然前面沒有消除三障（three obstacles）的文字，但有三業（three karmas）的善行。『更相謂言』是口業善，『舉身毛豎』是身業善，『生大苦惱』是意業善。波羅奢（Palasa）是一種樹的名字，葉子是青色的，花有三種顏色。太陽沒有照到的時候是黑色的，太陽照到的時候是紅色的，紅色的脈絡都顯現出來。太陽落山的時候是黃色的，表示沒有奉召的時候，三種善行不生起，就像黑色一樣。奉召時感到悲哀，就像紅色一樣。沒有佛的時候，就像黃色一樣。 『為欲利益去』，簡要說明順應佛召的意義。『利益眾生』說明不是爲了自己修行，『成就大乘』說明不是小乘道，『第一空行』說明不是淺近的修行。這與佛的真子之說相符。接下來，『次從顯發如來去』，是奉聲召，也分為兩個方面。首先是大聲普遍告知，讓最後發問的人現在奉此召。顯發如來的方便密教，開啟常問，最終教法興盛。接下來，『次為不斷絕下』，是順應聲召。如果順應佛的聲音教誨，說法就不會斷絕。『三為諸眾生去』，是奉地動召，也分為兩個方面。首先是山海震動，推翻邪見的本性，現在奉此召。接下來，『調伏因緣疾至佛所』，是順應震動之召。能召和所召互相呼應。
【English Translation】 English version Like the Airavata (Devendra's mount, King of the Gods) walking in the sky, it can surpass tens of thousands of miles in the blink of an eye. It can transform into thirty-two tusks, each tusk having seven ponds, each pond having seven lotus flowers, and each lotus flower having seven jade maidens. These jade maidens play beautiful music, pleasing the gods of Trayastrimsa (one of the six heavens of the desire realm). If we use the dragon elephant as a metaphor, we can better guide others. Using sandalwood (Sandalwood) as a metaphor for benefiting beings with precepts, and using the lion as a metaphor for benefiting beings with wisdom. Being able to accomplish others with these two methods, one will also be surrounded by a pure Sangha. The above four points summarize immeasurable merits. Since it is said to be immeasurable, it is known to summarize both self-benefit and other-benefit. A true son of the Buddha, outwardly appearing as a practitioner of the Hinayana, but in reality, is a true son of the Mahayana Buddha, using the identity of a Mahayana Buddha to summarize the above merits of self-benefit and other-benefit. Next are the three aspects of receiving the summons: first is light, then sound, and finally movement. First is the light summons, '二各于晨朝去 (two each go in the morning),' this is receiving the light summons. Morning is the beginning of light, using a tooth-stick (楊枝) represents practice. Initially, it can represent dynamism, manifesting superior practice. Initially encountering the light of the Buddha. Next, '次更相謂言下 (next, speaking to each other),' is in accordance with the light summons. Although there is no text on eliminating the three obstacles (三障) before, there are good deeds of the three karmas (三業). '更相謂言 (speaking to each other)' is good karma of speech, '舉身毛豎 (hair standing on end)' is good karma of body, '生大苦惱 (experiencing great suffering)' is good karma of mind. Palasa (波羅奢) is the name of a tree, its leaves are green, and its flowers have three colors. When the sun does not shine, it is black, when the sun shines, it is red, and the red veins are all visible. When the sun sets, it is yellow, indicating that when the summons has not been received, the three good deeds do not arise, just like black. Feeling sorrow when receiving the summons is like red. When there is no Buddha, it is like yellow. '為欲利益去 (for the sake of benefiting),' briefly explains the meaning of complying with the Buddha's summons. '利益眾生 (benefiting sentient beings)' indicates that it is not for one's own practice, '成就大乘 (accomplishing the Mahayana)' indicates that it is not the path of the Hinayana, '第一空行 (the foremost practice of emptiness)' indicates that it is not a shallow practice. This is consistent with the saying of the true son of the Buddha. Next, '次從顯發如來去 (next, from revealing the Tathagata),' is receiving the sound summons, also divided into two aspects. First, a loud and universal announcement, letting the last person to ask questions now receive this summons. Revealing the Tathagata's expedient secret teachings, opening up constant questioning, and ultimately the flourishing of the teachings. Next, '次為不斷絕下 (next, in order to not cut off),' is in accordance with the sound summons. If one complies with the Buddha's voice and teachings, the Dharma will not be cut off. '三為諸眾生去 (three for all sentient beings),' is receiving the earth-shaking summons, also divided into two aspects. First, the mountains and seas shake, overturning the nature of heretical views, now receiving this summons. Next, '調伏因緣疾至佛所 (subduing conditions and quickly arriving at the Buddha's place),' is in accordance with the summons of movement. The summoner and the summoned resonate with each other.
領悟。智慧知智此之謂矣(云云)。二列尼眾為兩。初列眾。次發跡。列眾為二謂所奉。所召有四。名數位嘆。等列中列上首三人。拘陀羅未見翻。尼姨女。通是二方女人之稱。別論者在俗為女。受五戒等者為姨。出家者為尼。但律中亦呼阿姨阿姊以法為親作此稱之。位可知。嘆中先嘆自行如上。次如大龍去。嘆化他德亦如上。次亦于晨朝時去。是奉順三召如上說次比丘尼眾中去。發跡為二。初明初比丘尼跡也。皆是菩薩本也。先指通位次別指高位。菩薩語通未知高下。所以更釋本高跡廣。初云人中龍者。若只於世人中如龍此不多奇。乃是賢聖人中之龍。次位階十地者。釋其本高。現受女身者。明其跡廣。跡何故廣。四無量心故。本何故高。得自在定故。尚能作佛。何以不能為九界像(云云)。他分此文為兩雙。初本跡一雙。后因果一雙。因果難見(云云)。次列菩薩眾亦為二(云云)。所召六。謂數類位名嘆結。初一恒河沙者數也。諸經多以恒河為量者。有四義故。一人多識之。二入者得福。三於八河中大。四是佛生處大聖同鄉故多用之。此乃四悉檀意。次菩薩摩訶薩者類也。此翻道心大道心。釋論解菩薩十義一儘教化一切眾生。二盡供養一切諸佛。三盡凈一切佛土。四盡持一切佛法。五盡令一切佛種不斷。六盡分
別一切佛土。七盡知一切佛弟子眾。八盡分別一切眾生心。九盡知斷一切眾生煩惱。十盡知一切眾生根。如是十門為首。復有無量阿僧祇門。是故名為菩薩。大品佛自明摩訶薩義。亦有十門。一當于無量生死中大莊嚴。二當舍一切所有。三當等心於一切眾生。四當以三乘度脫一切。五當度一切。度一切已忘其度功。六當解一切諸法不生法相。七純以薩婆若心行於六度。八當學智慧了達一切法。九當了達諸法一相。十當了無量相。是十門為首名摩訶薩。龍樹釋此十義。一大莊嚴者。不計日月歲數百千萬億劫。于生死中利益度脫一切眾生。二舍一切所有者。一切貴賤若內若外無所遺惜。三一切眾生等心者。憎愛厚薄冤親悉均。四三乘度脫者。隨其堪任皆使同到涅槃。五忘其功者。不得彼我亦不見能度所度。六知不生者。一切法皆不生。七行六度者。以清凈無雜心。行六度迴向薩婆若。八了達一切法者。世間所作之事皆悉了達。九一相門者。謂畢竟空也。涅槃相離憶想分別。十無量門者。一二三四諸增數法門。此十門為首。復有無量法門。是名摩訶薩義。此中應明四種菩薩。如別記文中多嘆圓菩薩德。
大般涅槃經疏卷第一上 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二
【現代漢語翻譯】 現代漢語譯本 『別一切佛土』（能夠區分所有佛的國土）。『七盡知一切佛弟子眾』（完全瞭解所有佛的弟子）。『八盡分別一切眾生心』（完全能夠分辨所有眾生的心）。『九盡知斷一切眾生煩惱』（完全瞭解如何斷除所有眾生的煩惱）。『十盡知一切眾生根』（完全瞭解所有眾生的根器）。像這樣以十個方面為首，還有無數阿僧祇（梵語，意為無數）的法門。因此被稱為菩薩。 《大品般若經》中佛親自闡明了摩訶薩（梵語，意為大菩薩）的含義，也有十個方面。一，應當在無量的生死輪迴中大加莊嚴。二，應當捨棄一切所有。三，應當以平等心對待一切眾生。四，應當以三乘（聲聞乘、緣覺乘、菩薩乘）度脫一切眾生。五，應當度化一切眾生，度化完畢后忘記度化的功勞。六，應當理解一切諸法不生不滅的法相。七，完全以薩婆若（梵語，意為一切智）之心行於六度（佈施、持戒、忍辱、精進、禪定、智慧）。八，應當學習智慧，了達一切法。九，應當了達諸法同一體相。十，應當了知無量之相。這十個方面為首，稱為摩訶薩。龍樹菩薩解釋這十個方面的含義： 一大莊嚴是指，不計較日月歲數，經歷百千萬億劫，在生死輪迴中利益度脫一切眾生。二捨棄一切所有是指，一切貴賤，無論是身內還是身外之物，都毫無遺惜。三一切眾生等心是指，對於憎恨、喜愛、厚待、薄待、冤家、親人，都一視同仁。四三乘度脫是指，根據眾生各自的根器，都使他們一同到達涅槃（梵語，意為寂滅）。五忘記功勞是指，心中沒有彼我之分，也看不見能度化者和被度化者。六知不生是指，一切法皆不生不滅。七行六度是指，以清凈無雜染的心，行六度並回向薩婆若。八了達一切法是指，世間所做的一切事情都完全了達。九一相門是指，就是畢竟空。涅槃的體相是遠離憶想分別的。十無量門是指，一二三四等逐漸增加的法門。這十個方面為首，還有無數的法門，這就是摩訶薩的含義。這裡應當闡明四種菩薩。如《別記》文中多讚歎圓教菩薩的功德。 《大般涅槃經疏》卷第一上 《大般涅槃經疏》卷第二
【English Translation】 English version 'Distinguishing all Buddha lands' (being able to distinguish all Buddha's lands). 'Seven, completely knowing all Buddha's disciples' (fully understanding all the disciples of the Buddha). 'Eight, completely distinguishing the minds of all sentient beings' (completely able to differentiate the minds of all sentient beings). 'Nine, completely knowing the cessation of all sentient beings' afflictions' (fully understanding how to eliminate all sentient beings' afflictions). 'Ten, completely knowing the roots of all sentient beings' (fully understanding the faculties of all sentient beings). These ten aspects are the foremost, and there are countless Asamkhyas (Sanskrit, meaning countless) of Dharma doors. Therefore, it is called a Bodhisattva. In the Mahaprajnaparamita Sutra, the Buddha personally elucidates the meaning of Mahasattva (Sanskrit, meaning great Bodhisattva), also with ten aspects. First, one should greatly adorn oneself in immeasurable cycles of birth and death. Second, one should relinquish all possessions. Third, one should treat all sentient beings with equanimity. Fourth, one should liberate all sentient beings using the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Fifth, one should liberate all sentient beings, and after liberating them, forget the merit of liberation. Sixth, one should understand the Dharma characteristic of non-arising of all Dharmas. Seventh, one should purely practice the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) with the mind of Sarvajna (Sanskrit, meaning all-knowing). Eighth, one should study wisdom and thoroughly understand all Dharmas. Ninth, one should thoroughly understand the single aspect of all Dharmas. Tenth, one should know immeasurable aspects. These ten aspects are the foremost, and are called Mahasattva. Nagarjuna explains the meaning of these ten aspects: Great adornment means not counting days, months, years, hundreds of millions of kalpas (aeons), benefiting and liberating all sentient beings in the cycle of birth and death. Relinquishing all possessions means that one has no regrets for everything, whether noble or humble, internal or external. Equanimity towards all sentient beings means treating hatred, love, favor, disfavor, enemies, and relatives equally. Liberating with the Three Vehicles means enabling all sentient beings to reach Nirvana (Sanskrit, meaning extinction) according to their respective capacities. Forgetting the merit means that there is no distinction between self and others in the mind, and one does not see the one who liberates and the one who is liberated. Knowing non-arising means that all Dharmas are neither born nor extinguished. Practicing the Six Paramitas means practicing the Six Paramitas with a pure and unadulterated mind, and dedicating the merit to Sarvajna. Thoroughly understanding all Dharmas means completely understanding all things done in the world. The door of the single aspect means that it is ultimately emptiness. The characteristic of Nirvana is to be free from recollection and discrimination. The door of immeasurable aspects refers to the Dharma doors that gradually increase, such as one, two, three, four, etc. These ten aspects are the foremost, and there are countless Dharma doors. This is the meaning of Mahasattva. Here, the four types of Bodhisattvas should be explained. As the Separate Treatise often praises the virtues of the perfect Bodhisattva. Nirvana Sutra Commentary, Volume 1, Part 1 Nirvana Sutra Commentary, Volume 2
隋章安頂法師撰
唐天臺沙門湛然再治
序品下
三人中之龍去明位。人中龍者出方便位。位階十地者住真實位。安住不動者本際常寂。方便現身者遍下地法界化益。四其名曰下。列名。一恒沙眾但列二人。海德者如大集中海慧菩薩。亦如下文大涅槃海八不思議。從此立名名為海德(云云)。無盡意者大集中此菩薩自說其名。舉八十種法門明無盡意(云云)。五其心皆悉下嘆德。文為三先單嘆上求。次約四弘兼下化。三結上求下化。初文敬重者此約理論。如下文云諸佛所師所謂法也。大品云。佛初成道觀誰可敬無過般若。我當敬重。即其義也。安住者此約證論。下文云一切眾生及以諸佛悉皆安住秘密藏中。即其義也。深解者此約智論。下文云。能生菩薩深廣智慧。如函大蓋大井深綆長。即其義也。愛樂者約事行論。如下文云。雪山八字不以為難。日割三兩未曾稱苦。即其義也。守護者此約教論。如下文中仙豫行誅覺德破陣。即其義也。諸菩薩上求心大至此如海。略舉五義以示其相。次從善能隨順去。嘆下化德。初總嘆四弘。次別嘆。菩薩已階十地安住不動不證涅槃寧入生死。憶本誓願隨順世間以大悲隨順起兩弘誓。以大慈隨順起兩弘誓。即總嘆意也。次作是誓言去別嘆。未度者度別嘆。初誓
【現代漢語翻譯】 現代漢語譯本 隋朝章安頂法師撰寫。 唐朝天臺沙門湛然再次整理。
序品下
三人中的龍離開明位（指凡夫位）。人中的龍指出方便位（指菩薩位）。位階十地（菩薩十個階位）的人安住于真實位（指佛位）。安住不動的人處於本際常寂（指佛的境界）。方便示現身形的人，遍於下地法界教化利益眾生。 四，其名稱如下。列出名字。一，如恒河沙數般的眾多菩薩，但只列出兩人。海德（菩薩名，比喻其智慧如海）如《大集經》中的海慧菩薩。也如下文《大涅槃經》所說的海的八種不可思議。從此立名，名為海德（等等）。無盡意（菩薩名，比喻其智慧無有窮盡）《大集經》中此菩薩自己說明其名。舉出八十種法門來說明無盡意（等等）。 五，其心皆悉以下讚歎功德。文分為三部分：首先單獨讚歎上求（佛道）。其次結合四弘誓願兼顧下化（眾生）。第三總結上求下化。最初的『敬重』，這是從理論上來說的。如下文所說『諸佛所師，所謂法也』。《大品般若經》說：『佛初成道，觀察誰可敬，無過般若。我當敬重。』就是這個意思。『安住』，這是從證悟上來說的。下文說：『一切眾生及以諸佛，悉皆安住秘密藏中。』就是這個意思。『深解』，這是從智慧上來說的。下文說：『能生菩薩深廣智慧。如函大蓋大，井深綆長。』就是這個意思。『愛樂』，這是從實踐上來說的。如下文說：『雪山八字不以為難，日割三兩未曾稱苦。』就是這個意思。『守護』，這是從教義上來說的。如下文中仙豫行誅，覺德破陣。就是這個意思。諸菩薩上求佛道的心廣大如海，這裡簡略地舉出五種意義來顯示它的相貌。其次從『善能隨順』開始，讚歎下化眾生的功德。首先總贊四弘誓願。其次分別讚歎。菩薩已經階位十地，安住不動，不證涅槃，寧願進入生死輪迴。憶念根本誓願，隨順世間，以大悲心隨順眾生而發起兩種弘誓。以大慈心隨順眾生而發起兩種弘誓。這就是總讚的意思。其次從『作是誓言』開始，分別讚歎。『未度者度』是分別讚歎的開始。
【English Translation】 English version Composed by Dharma Master Zhang'an Ding of the Sui Dynasty. Re-edited by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty.
Chapter on Introduction, Part Two
The dragon among three types of people leaves the position of ignorance (referring to ordinary beings). The dragon among people indicates the position of expedient means (referring to Bodhisattvas). Those who have reached the ten bhūmis (ten stages of a Bodhisattva's path) dwell in the position of reality (referring to Buddhas). Those who abide without moving are in the constant stillness of the original realm. Those who manifest bodies through expedient means transform and benefit beings throughout the lower realms of the Dharma. Four, their names are as follows. Listing the names. One, the multitude of beings like the sands of the Ganges River, but only two are listed. Sea Virtue (Hai De) (name of a Bodhisattva, a metaphor for wisdom as vast as the sea) is like Bodhisattva Sea Wisdom (Hai Hui) in the Great Collection Sutra. Also like the eight inconceivable qualities of the sea in the Great Nirvana Sutra mentioned below. From this, the name Sea Virtue (Hai De) is established (etc.). Inexhaustible Intent (Wu Jin Yi) (name of a Bodhisattva, a metaphor for wisdom without end) In the Great Collection Sutra, this Bodhisattva explains his own name. He cites eighty types of Dharma gates to explain Inexhaustible Intent (etc.). Five, 'Their minds are all...' below praises the virtues. The text is divided into three parts: first, it praises seeking enlightenment alone. Second, it combines the four great vows to also transform beings. Third, it concludes with seeking enlightenment and transforming beings. The initial 'respect,' this is from a theoretical perspective. As the text below says, 'What the Buddhas take as their teacher is the Dharma.' The Great Perfection of Wisdom Sutra says: 'When the Buddha first attained enlightenment, he observed who was worthy of respect, and there was none greater than Prajñā (wisdom). I shall respect it.' This is the meaning. 'Abiding,' this is from the perspective of realization. The text below says: 'All beings and all Buddhas abide in the secret treasury.' This is the meaning. 'Deep understanding,' this is from the perspective of wisdom. The text below says: 'It can generate the profound and vast wisdom of Bodhisattvas. Like a large lid for a large box, a deep well with a long rope.' This is the meaning. 'Love and joy,' this is from the perspective of practice. As the text below says: 'The eight characters on Snow Mountain were not considered difficult, and cutting off three ounces of flesh daily was never called suffering.' This is the meaning. 'Guarding,' this is from the perspective of doctrine. As in the text below, Xian Yu carried out the execution, and Jue De broke the formation. This is the meaning. The Bodhisattvas' minds seeking enlightenment are vast like the sea; here, five meanings are briefly mentioned to show its appearance. Next, starting from 'Skillfully accord,' it praises the merit of transforming beings. First, it praises the four great vows in general. Second, it praises them separately. Bodhisattvas have already reached the ten bhūmis, abiding without moving, not realizing Nirvana, but willing to enter the cycle of birth and death. Recalling their fundamental vows, they accord with the world, and with great compassion, they accord with beings and generate two great vows. With great loving-kindness, they accord with beings and generate two great vows. This is the meaning of the general praise. Next, starting from 'Making these vows,' it praises them separately. 'Those who have not been delivered, deliver them' is the beginning of the separate praise.
已於過去持戒。戒是罪垢對治。以對治故垢縛得脫故。言解未解者。別嘆第二誓。紹三寶種者是法門無量。別嘆第三誓。若言刻檀鑄寶書修多羅剃頭染衣。此但事中相從三寶不絕。若發菩提心名佛寶。體解大道名法寶。事理和融名僧寶。此即理性三寶不絕。小般若云。經卷所在即有佛及尊重弟子。下文云。若知常住當知此家即為有佛。以此而推三寶不絕。即是無量法門。于未來世去。是無上佛道誓願成。別嘆第四誓。三以大莊嚴去。是總結四弘。亦是雙結上求下化故言大莊嚴。若作別結第四誓者。未來作佛相好嚴身。十力無畏以莊嚴心。名大莊嚴。大品多用六度三十七品以為莊嚴。小般若中以無莊嚴而為莊嚴。下文以六度福德十地智慧為二莊嚴。六成就下結又二。先總次別。初總結上求下化福德智慧。次等觀眾生如一子下。即是別結下化四弘也。次亦于晨朝去。是奉光召。次舉身毛豎去。是順光召。存身意略口善及三障等。顯發去奉順聲召。為諸眾生去奉順地動召。釋如上(云云)。三二恒河沙下列雜眾為三。初二十一眾增數。次八眾同數。三一眾無數。初二恒河文為三(云云)。初所召中亦有數類名嘆結。初二恒數也。非世所知故以恒量之。優婆塞下次類也。舍利弗毗曇云。離欲男女。正法華云。清信士女。大哀經
【現代漢語翻譯】 現代漢語譯本 已於過去持戒。『戒』是對治罪惡污垢的方法。因為有了對治，所以罪惡的束縛才能解脫。說『解未解者』，是特別讚歎第二個誓言。『紹三寶種』，是指法門無量。是特別讚歎第三個誓言。如果說雕刻檀木、鑄造寶像、書寫修多羅（sutra，佛經），剃度頭髮、穿著染色的衣服，這只是在事相上使三寶（Triratna，佛、法、僧）不絕。如果發起菩提心（Bodhi-citta，覺悟之心），就名為佛寶（Buddha-ratna，佛陀之寶）。體悟理解大道，就名為法寶（Dharma-ratna，佛法之寶）。事相和理性融合，就名為僧寶（Sangha-ratna，僧侶之寶）。這便是理性上的三寶永不間斷。《小般若經》說：『經卷所在之處，就有佛和受人尊重的弟子。』下文說：『如果知道常住，應當知道這個家就有了佛。』由此推論，三寶永不間斷，就是無量的法門。『于未來世去』，是誓願成就無上的佛道。是特別讚歎第四個誓言。 『三以大莊嚴去』，是總結四弘誓願（Four Great Vows）。也是同時總結上求佛道、下化眾生，所以說『大莊嚴』。如果分別總結第四個誓言，就是未來成就佛的相好莊嚴之身，以十力（Ten Powers of a Buddha）和四無畏（Four Fearlessnesses of a Buddha）來莊嚴內心，名為『大莊嚴』。《大品般若經》多用六度（Six Perfections）和三十七道品（Thirty-seven Factors of Enlightenment）作為莊嚴。《小般若經》中以無莊嚴作為莊嚴。下文以六度福德和十地（Ten Bhumis）智慧作為兩種莊嚴。六成就下總結又有兩種，先總后別。首先總結上求佛道、下化眾生的福德和智慧。其次『等觀眾生如一子下』，就是分別總結下化眾生的四弘誓願。 『次亦于晨朝去』，是奉獻光明，召請（眾生）。『次舉身毛豎去』，是順應光明，召請（眾生）。儲存身意，略去口善以及三障（Three Obstacles）等。『顯發去奉順聲召』，是爲了諸眾生奉獻順應地動召請。解釋如上（云云）。『三二恒河沙下列雜眾為三』，首先二十一種眾增加數量，其次八種眾數量相同，第三一種眾數量無數。最初二恒河文分為三（云云）。最初所召請中也有數量種類，名為讚歎總結。最初是二恒河沙的數量。因為不是世俗所能知道的，所以用恒河沙來衡量。『優婆塞下』是種類。舍利弗毗曇（Sariputra Abhidhamma）說：『離欲男女』。《正法華經》說：『清信士女』。《大哀經》
【English Translation】 English version Having upheld the precepts in the past. 'Precepts' are the antidote to the defilements of sin. Because of this antidote, the bonds of defilement can be broken. Saying 'understanding what is not yet understood' is a special praise of the second vow. 'Continuing the lineage of the Three Jewels' refers to the immeasurable Dharma gates. It is a special praise of the third vow. If it is said that carving sandalwood, casting precious images, writing sutras (Sutra, Buddhist scriptures), shaving the head, and wearing dyed robes are merely maintaining the continuity of the Three Jewels (Triratna, Buddha, Dharma, Sangha) in terms of phenomena. If one generates Bodhicitta (Bodhi-citta, the mind of enlightenment), it is called the Buddha Jewel (Buddha-ratna, the Jewel of the Buddha). Embodying and understanding the Great Path is called the Dharma Jewel (Dharma-ratna, the Jewel of the Dharma). When phenomena and principle are harmonized, it is called the Sangha Jewel (Sangha-ratna, the Jewel of the Sangha). This is the uninterrupted continuity of the Three Jewels in terms of principle. The Smaller Prajna Sutra says: 'Wherever the scriptures are, there are the Buddha and respected disciples.' The following text says: 'If you know permanence, you should know that this house has the Buddha.' From this, it can be inferred that the uninterrupted continuity of the Three Jewels is immeasurable Dharma gates. 'Going to the future world' is the vow to achieve the unsurpassed Buddha path. It is a special praise of the fourth vow. 'The three go with great adornment' is a summary of the Four Great Vows (Four Great Vows). It is also a simultaneous summary of seeking Buddhahood above and transforming sentient beings below, hence the term 'great adornment.' If the fourth vow is summarized separately, it means that in the future, one will achieve the adorned body with the marks and characteristics of a Buddha, and adorn the mind with the Ten Powers (Ten Powers of a Buddha) and Four Fearlessnesses (Four Fearlessnesses of a Buddha). This is called 'great adornment.' The Larger Perfection of Wisdom Sutra often uses the Six Perfections (Six Perfections) and the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment) as adornments. In the Smaller Perfection of Wisdom Sutra, non-adornment is used as adornment. The following text uses the merit of the Six Perfections and the wisdom of the Ten Bhumis (Ten Bhumis) as two adornments. The conclusion under the Six Accomplishments has two parts: first a general summary, then a specific one. First, it summarizes the merit and wisdom of seeking Buddhahood above and transforming sentient beings below. Second, 'regarding all sentient beings as one's own child' is a separate summary of the Four Great Vows for transforming sentient beings. 'Next, also going in the morning' is offering light and summoning (sentient beings). 'Next, raising the hairs of the body' is responding to the light and summoning (sentient beings). Preserving the body and mind, omitting the good deeds of speech and the Three Obstacles (Three Obstacles), etc. 'Manifesting and sending forth, offering and following the sound summons' is for the sake of all sentient beings, offering and following the earth-shaking summons. The explanation is as above (etc.). 'The three, two Ganges sands, list miscellaneous assemblies as three.' First, the number of twenty-one assemblies increases. Second, the number of eight assemblies is the same. Third, the number of one assembly is countless. The initial two Ganges texts are divided into three (etc.). The initial summons also includes numbers and types, called praise and conclusion. The initial number is two Ganges sands. Because it is not known by the world, it is measured by the Ganges. 'Upasaka below' is the type. Sariputra Abhidhamma (Sariputra Abhidhamma) says: 'Men and women free from desire.' The Correct Dharma Flower Sutra says: 'Pure believing men and women.' The Great Compassion Sutra.
云。勛士勛女。或云。善宿男女。雖有多種通名在家二眾。若別說者形雖在俗元未婚娶常隨如來。為二眾者此是離欲二眾。若曾婚娶今持五戒永斷俗法則于佛法有功名曰勛士。若俗法不虧而持五戒加復八齋名善宿男女。複次直三歸者名無分優婆塞。若一若二名少分。若三若四名多分。若具持五名滿分。經言具足即是滿分。又具持五戒近求人天即無分。兼畏生死。若志求涅槃是少分。若為眾生是多分。若知戒是法界攝一切法專為佛道是滿分。威儀具足者有威儀恒與禮俱。恒與戒俱。恒與無常俱。恒與慈悲俱。恒與實相俱。恒在首楞嚴定能種種示現。遍十界像。舉足下足皆具佛法。淫舍酒肆無非正道。住佛威儀乃名具足。當知五戒與威儀有本有跡。能于本不動普現眾跡。是名具足戒威儀。問優婆塞義若此聲聞菩薩佛復云何。答義理必然未見名教。惑者不信。今試言之。四善根是無分。聲聞初果是少分。二三果是多分。無學是滿分。又此四分若於大乘俱是無分。若斷塵沙是少分。若斷無明一兩品是多分。若盡無明是滿分。故法華云。我等今日真是聲聞。以佛道聲令一切聞即多分聲聞。若干慧性地是無分菩薩。若八人至六地斷惑與羅漢齊是少分。七地修方便道是多分。八地道觀雙流是滿分。又三十心是無分。初地二地是少分。
【現代漢語翻譯】 現代漢語譯本 云。勛士（Xun Shi，有功德的男子）勛女（Xun Nv，有功德的女子）。或云。善宿男女（Shan Su Nan Nv，善良住宿的男女）。雖然有多種通用的名稱指代在家修行的男女二眾，如果分別來說，他們的形體雖然還在俗世，但原本沒有婚娶，常常跟隨如來。作為二眾來說，這是遠離慾望的二眾。如果曾經婚娶，現在持守五戒，永遠斷絕世俗的法則，那麼在佛法中就有功名，被稱為勛士。如果世俗的法則沒有虧損，而持守五戒，再加上八齋戒，就稱為善宿男女。其次，僅僅皈依三寶的，稱為無分優婆塞（Wu Fen Upasaka，沒有分數的近事男）。如果受持一戒或二戒，稱為少分。如果受持三戒或四戒，稱為多分。如果全部受持五戒，稱為滿分。經書上說的『具足』就是滿分。又，全部受持五戒，只是爲了求人天福報的，就是無分，因為還畏懼生死。如果立志追求涅槃，就是少分。如果爲了利益眾生，就是多分。如果知道戒律是法界所攝的一切法，專門爲了成就佛道，就是滿分。威儀具足的人，有威儀，總是與禮儀同在，總是與戒律同在，總是與無常同在，總是與慈悲同在，總是與實相同在。總是安住在首楞嚴定（Shou Leng Yan Ding，首楞嚴三昧），能夠種種示現，遍及十界之像。舉足下足都具備佛法。即使在淫舍酒肆，也無非是正道。安住在佛的威儀中，才稱為具足。應當知道五戒與威儀有根本有跡象，能夠在根本上不動搖，普遍顯現各種跡象，這稱為具足戒威儀。問：優婆塞的意義如果是這樣，那麼聲聞（Sheng Wen，聽聞佛法而悟道者）、菩薩（Pu Sa，立志成佛的修行者）、佛又該如何劃分呢？答：義理必然是這樣，只是沒有見到明確的名稱教義。迷惑的人不相信。現在試著說一下，四善根是無分。聲聞初果是少分。二果三果是多分。無學是滿分。又，這四分如果在大乘佛法中，都是無分。如果斷除塵沙惑，就是少分。如果斷除無明惑一兩品，就是多分。如果斷盡無明惑，就是滿分。所以《法華經》說：『我們今天才是真正的聲聞。』以佛道的音聲令一切聽聞，就是多分聲聞。若干慧性地是無分菩薩。如果八人地到六地，斷除的惑與阿羅漢相同，就是少分。七地修習方便道是多分。八地道觀雙流是滿分。又，三十心是無分。初地二地是少分。
【English Translation】 English version It is said, 'Xun Shi' (men of merit) and 'Xun Nv' (women of merit). Or it is said, 'Shan Su Nan Nv' (men and women of good lodging). Although there are various common names for the two assemblies of lay practitioners, if described separately, although their forms are still in the secular world, they were originally unmarried and always followed the Tathagata. As the two assemblies, these are the two assemblies who have renounced desire. If they were once married and now uphold the five precepts, forever cutting off secular laws, then they have merit and fame in the Buddhadharma and are called 'Xun Shi'. If secular laws are not violated and the five precepts are upheld, plus the eight precepts, they are called 'Shan Su Nan Nv'. Furthermore, those who only take refuge in the Three Jewels are called 'Wu Fen Upasaka' (Upasaka with no share). If one or two precepts are upheld, it is called 'Shaofen' (small share). If three or four precepts are upheld, it is called 'Duofen' (large share). If all five precepts are upheld, it is called 'Manfen' (full share). The sutras say 'complete' which means 'full share'. Moreover, upholding all five precepts and seeking only human and heavenly blessings is 'Wu Fen', because they still fear birth and death. If aspiring to Nirvana, it is 'Shaofen'. If for the sake of sentient beings, it is 'Duofen'. If knowing that the precepts encompass all dharmas of the Dharma Realm and are solely for the path of Buddhahood, it is 'Manfen'. Those who are complete in deportment have dignity, always accompanied by propriety, always accompanied by precepts, always accompanied by impermanence, always accompanied by compassion, always accompanied by true reality. Always abiding in the Shurangama Samadhi (Shou Leng Yan Ding), able to manifest in various ways, pervading the images of the ten realms. Every step taken is complete with the Buddhadharma. Even in brothels and taverns, it is none other than the right path. Abiding in the Buddha's deportment is called complete. It should be known that the five precepts and deportment have root and traces, able to remain unmoving at the root and universally manifest various traces. This is called complete precepts and deportment. Question: If the meaning of Upasaka is like this, then how should Shravakas (Sheng Wen, those who attain enlightenment by hearing the Buddha's teachings), Bodhisattvas (Pu Sa, practitioners who aspire to become Buddhas), and Buddhas be classified? Answer: The principle must be like this, but clear names and teachings have not been seen. Those who are confused do not believe. Now let's try to explain it. The four roots of goodness are 'Wu Fen'. The first fruit of Shravakas is 'Shaofen'. The second and third fruits are 'Duofen'. The state of no more learning is 'Manfen'. Moreover, these four divisions, if in the Mahayana, are all 'Wu Fen'. If cutting off the dust and sand delusions, it is 'Shaofen'. If cutting off one or two grades of ignorance, it is 'Duofen'. If completely cutting off ignorance, it is 'Manfen'. Therefore, the Lotus Sutra says: 'We are truly Shravakas today.' Using the voice of the Buddha's path to make all hear is 'Duofen' Shravaka. Several wisdom nature grounds are 'Wu Fen' Bodhisattva. If the eighth person to the sixth ground, cutting off delusions is the same as Arhats, it is 'Shaofen'. The seventh ground cultivating expedient means is 'Duofen'. The eighth ground, the path and view flowing together, is 'Manfen'. Moreover, the thirty minds are 'Wu Fen'. The first and second grounds are 'Shaofen'.
三地至九地是多分。十地是滿分。又十信是無分。十住是少分。行向是多分。十地是滿分。又通教十地別三十心是無分。別十地圓十住是少分。圓十行十回向是多分。圓十地是滿分。一切眾生皆有佛性而無見用即無分佛。初住初地能百界作佛即少分佛。二住二地已上是多分佛。妙覺是滿分佛。以是義故。一一法門皆有權實本跡。即此義也。問蛣𧏙蝮蠆義復云何。答夫一善法即有四分。例一惡法亦應如是。未見名教置而不論。且就權者言之。小菩薩所作是無分。蝮蠆初地初住所作是少分。乃至十地十住等所作是多分。如來所作是滿分。是故得有權實之眾。實召權請故稱召請。其名曰下。三列名但列二人。無垢稱王者。或是維摩羅詰彈斥八千訶詰五百。即其人也。善德者或是父舍。設施會者。即其人也。即二恒之上首。深樂觀察下。四嘆德。先嘆后結。嘆有上求下化。從十三對治去。是嘆上求。舊云。以苦為藥治於樂病。常無常等亦復如是。今明此乃初教非今經意。舊又云。此諸對治是六行觀。引下文云。無常者即是生死。常者即大涅槃。無我者聲聞緣覺。我者如來法身。苦者一切外道。樂者謂大涅槃。不凈者有為諸法。凈者。佛菩薩所有正法。而復料簡此六行觀前來未說。至第二卷方乃說之。于鳥喻中始明雙游。不應以
【現代漢語翻譯】 現代漢語譯本： 三地到九地是多分。十地是滿分。又十信是無分。十住是少分。十行、十回向是多分。十地是滿分。又通教十地、別教三十心是無分。別教十地、圓教十住是少分。圓教十行、十回向是多分。圓教十地是滿分。一切眾生皆有佛性，但沒有顯現和運用，這就是無分佛。初住、初地能于百界示現成佛，即是少分佛。二住、二地以上是多分佛。妙覺是滿分佛。因此，每一個法門都有權巧和真實、根本和示現。這就是這個道理。問：蛣𧏙（糞金龜）、蝮（一種毒蛇）、蠆（蝎子）的意義又是什麼呢？答：一個善法就有四分，一個惡法也應該如此。沒有在名教中見到，所以暫且不討論。就權巧方面來說，小菩薩所作是無分，蝮、蠆、初地、初住所作是少分，乃至十地、十住等所作是多分，如來所作是滿分。所以才會有權實之眾，真實召請權巧，所以稱為召請。其名曰下，三列名只列了兩個人。無垢稱王者，或許是維摩羅詰（Vimalakirti，一位在家菩薩）彈斥八千比丘、訶責五百比丘，就是這個人。善德者，或許是父舍（不知道具體指代），設施會者，就是這個人。是二恒河沙數菩薩的上首。深樂觀察下，四嘆德。先嘆后結。嘆有上求佛道、下化眾生。從十三對治開始，是嘆上求。舊說認為，用苦來作為藥，治療貪圖快樂的病，常與無常等等也是這樣。現在說明這只是初教的觀點，不是現在這部經的意義。舊說又認為，這些對治是六行觀。引用下文說，無常就是生死，常就是大涅槃，無我就是聲聞緣覺，我就是如來法身，苦就是一切外道，樂就是大涅槃，不凈就是有為諸法，凈就是佛菩薩所有的正法。而且又分析這六行觀，前面沒有說，到第二卷才說。在鳥的譬喻中才開始說明雙游，不應該這樣。
【English Translation】 English version: The third to ninth Bhumis (grounds of a Bodhisattva's progress) are 'mostly part'. The tenth Bhumi is 'full part'. Furthermore, the ten faiths are 'no part'. The ten abodes are 'small part'. The ten practices and ten dedications are 'mostly part'. The ten Bhumis are 'full part'. Moreover, the ten Bhumis of the Common Teaching and the thirty minds of the Separate Teaching are 'no part'. The ten Bhumis of the Separate Teaching and the ten abodes of the Perfect Teaching are 'small part'. The ten practices and ten dedications of the Perfect Teaching are 'mostly part'. The ten Bhumis of the Perfect Teaching are 'full part'. All sentient beings have Buddha-nature but without manifestation and function, which is 'no part Buddha'. The initial abode and initial Bhumi can manifest as a Buddha in a hundred worlds, which is 'small part Buddha'. The second abode and second Bhumi and above are 'mostly part Buddha'. Wonderful Enlightenment (Myo-kaku) is 'full part Buddha'. Therefore, each and every Dharma gate has provisional and real, fundamental and traces. This is the meaning. Question: What is the meaning of dung beetle (蛣𧏙), viper (蝮), and scorpion (蠆)? Answer: One good Dharma has four parts, and one evil Dharma should be the same. It has not been seen in the teachings, so it will not be discussed for now. Speaking of the provisional, what a small Bodhisattva does is 'no part'. What a viper, scorpion, initial Bhumi, and initial abode do is 'small part'. Up to the tenth Bhumi and tenth abode, what they do is 'mostly part'. What the Tathagata does is 'full part'. Therefore, there are provisional and real assemblies. The real summons the provisional, so it is called summoning. The names are listed below, but only two people are listed. The king of immaculate fame, perhaps it is Vimalakirti (維摩羅詰, a lay Buddhist who was known for his great wisdom) who rebuked eight thousand monks and scolded five hundred monks, that is the person. The virtuous one, perhaps it is Father Sheshe (父舍, unsure of the exact reference), the one who established the assembly, that is the person. They are the leaders of the two Ganges of sand-like Bodhisattvas. 'Deeply enjoy observing' below, four praises of virtue. First praise, then conclude. Praise includes seeking Buddhahood above and transforming sentient beings below. Starting from the thirteen antidotes, it is praising seeking above. The old saying is that using suffering as medicine to cure the disease of pleasure, permanence and impermanence are also the same. Now it is explained that this is only the view of the initial teaching, not the meaning of this sutra. The old saying also says that these antidotes are the six-aspect contemplation. Quoting the following text, impermanence is birth and death, permanence is great Nirvana, no-self is Sravakas and Pratyekabuddhas, self is the Dharmakaya of the Tathagata, suffering is all external paths, pleasure is great Nirvana, impurity is conditioned dharmas, purity is all the correct Dharmas of Buddhas and Bodhisattvas. Moreover, analyzing these six-aspect contemplations, it was not said before, but it was said in the second volume. In the bird metaphor, it begins to explain dual wandering, it should not be like this.
此嘆優婆塞德。此是經家取后大意向前而嘆。興皇並云。諸比丘初來之時悉未是羅漢。經家將后悟無學向前嘆之。比丘不然俗眾豈爾。當知佛同行人久達斯觀所以嘆耳。又料揀一者藥病相主可是對治六行雙游豈是對治。解云。藥病相主病去藥存。是偏對治。六行雙游互為藥病。病去藥亡。是圓對治。若爾者佛同行人久通六觀嘆則非疑余實行者復云何耶。權引于實亦得有之。如下文云。稟前教者以無常藥對治常病。常病雖去復執無常。聞常住藥破無常病。即是今教之所用。下文三修以勝破劣。即此義也。二者元不稟前教以大涅槃次第而修。先修無常治常。次修常治無常。破二十五有得二十五三昧。住大涅槃。是為大涅槃海。漸漸轉深。是即備有兩種對治。云何推一是前教一是后教說耶。三者復有一行是如來行。具足常無常亦常亦無常非常非無常。圓修六觀雙治常無常。更互藥病病去藥亡病治俱舍。所以稱此為對治門。若論一行一切行如聖行明。若論雙游如鳥喻說。諸優婆塞具此德行。前二猶淺后一則深。文云。深樂觀察諸對治門。即嘆第三意也。五十二眾根性不同不出三種。權者同實引向涅槃。得入涅槃尚無一種。況復三耶。則是真對治門義。亦是顯發如來方便密教意。文中正嘆權引于實若無實行權何所引。若無權者實
【現代漢語翻譯】 現代漢語譯本：此嘆美優婆塞的德行。這是經文作者將後面的大意提前來讚歎。興皇法師也說，眾比丘最初來的時候，都還不是阿羅漢。經文作者將後來領悟無學之果的境界提前來讚歎。比丘尚且如此，更何況是俗家弟子呢？應當知道，佛陀的同行之人早已通達這種觀行，所以才讚歎他們。又有人提出疑問：一種對治就像藥和病的關係，藥能治病，但六行雙游難道也是對治嗎？解釋說：藥和病的關係，病好了藥還存在，這是偏面的對治。而六行雙游是互為藥病，病好了藥也消失了，這是圓滿的對治。如果這樣說，佛陀的同行之人早已通達六觀，讚歎他們是理所當然的，那麼其他修習實行的修行者又該如何呢？權巧方便可以引導到真實境界，就像下文所說：『稟承前教的人，用無常的藥來對治常的病。常的病雖然去除了，卻又執著于無常。聽到常住的藥，就能破除無常的病。』這就是現在所說的教法的作用。下文所說的三種修習，用殊勝的來破除低劣的，就是這個意思。第二種是原本沒有稟承前教，而是按照大涅槃的次第來修習。先修習無常來對治常，然後修習常來對治無常，破除二十五有，得到二十五三昧，安住于大涅槃。這就是大涅槃海，漸漸地變得深邃。這就是具備了兩種對治。為什麼要推斷一種是前教，一種是后教的說法呢？第三種是還有一種修行是如來的修行，具足常、無常、亦常亦無常、非常非無常。圓滿地修習六觀，同時對治常和無常，互相作為藥和病，病好了藥也消失了，病和對治都捨棄了。所以稱這種為對治門。如果論一行，一切行都如聖行般光明。如果論雙游，就像鳥的譬喻所說。眾優婆塞具足這種德行。前兩種還比較淺顯，后一種則比較深奧。經文說：『深深地喜愛觀察各種對治門。』就是讚歎第三種意思。五十二眾的根性不同，也離不開這三種。權巧方便與真實境界相同，引導向涅槃。能夠進入涅槃的尚且沒有一種，更何況是三種呢？這才是真正的對治門的意義。也是顯發如來方便密教的用意。文中正是讚歎權巧方便引導向真實境界，如果沒有實行，權巧方便又引導向哪裡呢？如果沒有權巧方便，真實境界又如何顯現呢？ English version: This praises the virtues of the Upasaka. This is the sutra writer praising by bringing forward the main idea from later on. Master Xinghuang also said that when the Bhikkhus first came, they were not yet Arhats. The sutra writer praises by bringing forward the state of enlightenment of non-learning. If this is the case for Bhikkhus, how much more so for lay disciples? It should be known that those who walk with the Buddha have long understood this contemplation, and that is why they are praised. Someone also raised the question: One type of antidote is like the relationship between medicine and illness, where medicine can cure the illness, but is the dual practice of the six aspects also an antidote? The explanation is: In the relationship between medicine and illness, the illness is cured but the medicine remains, which is a one-sided antidote. The dual practice of the six aspects is mutually medicine and illness, where the illness is cured and the medicine also disappears, which is a complete antidote. If this is the case, those who walk with the Buddha have long understood the six contemplations, and it is natural to praise them, so what about other practitioners who practice actual practice? Expedient means can lead to the realm of truth, just as the following text says: 'Those who inherit the previous teachings use the medicine of impermanence to treat the illness of permanence. Although the illness of permanence is removed, they are still attached to impermanence. Hearing the medicine of permanence can break the illness of impermanence.' This is the function of the teachings that are now being spoken of. The three practices mentioned in the following text, using the superior to break the inferior, is what this means. The second is that they did not originally inherit the previous teachings, but practiced according to the order of the Great Nirvana. First, practice impermanence to treat permanence, and then practice permanence to treat impermanence, breaking through the twenty-five existences, attaining the twenty-five Samadhis, and dwelling in the Great Nirvana. This is the Great Nirvana Sea, gradually becoming deeper. This is equipped with two types of antidotes. Why infer that one is the previous teaching and one is the later teaching? The third is that there is also a practice that is the practice of the Tathagata, fully equipped with permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. Fully practice the six contemplations, simultaneously treating permanence and impermanence, mutually as medicine and illness, the illness is cured and the medicine also disappears, both the illness and the treatment are abandoned. Therefore, this is called the door of antidotes. If one speaks of one practice, all practices are as bright as the holy practice. If one speaks of dual practice, it is like the analogy of the bird. The Upasakas are fully equipped with this virtue. The first two are still relatively shallow, while the latter is more profound. The text says: 'Deeply love to observe the various doors of antidotes.' This is praising the third meaning. The roots of the fifty-two assemblies are different, but they cannot be separated from these three. Expedient means are the same as the realm of truth, leading to Nirvana. Those who can enter Nirvana do not even have one type, let alone three? This is the true meaning of the door of antidotes. It is also revealing the intention of the Tathagata's expedient secret teachings. The text is precisely praising expedient means leading to the realm of truth, but if there is no actual practice, where do expedient means lead to? If there are no expedient means, how can the realm of truth be revealed?
【English Translation】 This praises the virtues of the Upasaka (lay Buddhist practitioner). This is the sutra writer praising by bringing forward the main idea from later on. Xinghuang (name of a monk) also said that when the Bhikkhus (Buddhist monks) first came, they were not yet Arhats (enlightened beings). The sutra writer praises by bringing forward the state of enlightenment of non-learning. If this is the case for Bhikkhus, how much more so for lay disciples? It should be known that those who walk with the Buddha have long understood this contemplation, and that is why they are praised. Someone also raised the question: One type of antidote is like the relationship between medicine and illness, where medicine can cure the illness, but is the dual practice of the six aspects also an antidote? The explanation is: In the relationship between medicine and illness, the illness is cured but the medicine remains, which is a one-sided antidote. The dual practice of the six aspects is mutually medicine and illness, where the illness is cured and the medicine also disappears, which is a complete antidote. If this is the case, those who walk with the Buddha have long understood the six contemplations, and it is natural to praise them, so what about other practitioners who practice actual practice? Expedient means can lead to the realm of truth, just as the following text says: 'Those who inherit the previous teachings use the medicine of impermanence to treat the illness of permanence. Although the illness of permanence is removed, they are still attached to impermanence. Hearing the medicine of permanence can break the illness of impermanence.' This is the function of the teachings that are now being spoken of. The three practices mentioned in the following text, using the superior to break the inferior, is what this means. The second is that they did not originally inherit the previous teachings, but practiced according to the order of the Great Nirvana. First, practice impermanence to treat permanence, and then practice permanence to treat impermanence, breaking through the twenty-five existences, attaining the twenty-five Samadhis (states of meditative absorption), and dwelling in the Great Nirvana. This is the Great Nirvana Sea, gradually becoming deeper. This is equipped with two types of antidotes. Why infer that one is the previous teaching and one is the later teaching? The third is that there is also a practice that is the practice of the Tathagata (Buddha), fully equipped with permanence, impermanence, both permanence and impermanence, and neither permanence nor impermanence. Fully practice the six contemplations, simultaneously treating permanence and impermanence, mutually as medicine and illness, the illness is cured and the medicine also disappears, both the illness and the treatment are abandoned. Therefore, this is called the door of antidotes. If one speaks of one practice, all practices are as bright as the holy practice. If one speaks of dual practice, it is like the analogy of the bird. The Upasakas are fully equipped with this virtue. The first two are still relatively shallow, while the latter is more profound. The text says: 'Deeply love to observe the various doors of antidotes.' This is praising the third meaning. The roots of the fifty-two assemblies are different, but they cannot be separated from these three. Expedient means are the same as the realm of truth, leading to Nirvana. Those who can enter Nirvana do not even have one type, let alone three? This is the true meaning of the door of antidotes. It is also revealing the intention of the Tathagata's expedient secret teachings. The text is precisely praising expedient means leading to the realm of truth, but if there is no actual practice, where do expedient means lead to? If there are no expedient means, how can the realm of truth be revealed?
無所軌。既嘆于權亦旁嘆實。云何判在前後教耶。若歷句分別。應言味俗為苦沈真為樂。沈真為苦分別為樂。常我凈等亦復如是。又沈空為苦大涅槃為樂。沈空為樂大涅槃為苦。乃至增上非增上亦復如是。問恒與常何異。答不從因緣為常。始終不異為恒。此等皆是二邊之病互為藥病。名之為門通入中道。非藥非病亡邊亡中。樂聞者。即前敬重大乘意也。如海納流如空容色。能為他說者。知智在說巧智解深亦兼下化。齊此是以理為大乘意也。渴仰大乘者。即上安住充足。余渴仰者。意兼下化。善能攝取者。即上深解。愛樂如上約事。守護如上約教。善能隨順即嘆下化。總別嘆四弘誓願。具如上說。以大莊嚴者結嘆文也。如上說。悉能下五結如文。次亦于晨朝下奉光召。但明奉召之時即是見聞覺三召。為欲阇毗是順聲召。何者上文顯發密教。此云阇毗如何融會。上出家眾直言顯發。此在家眾因事表理。藉財通法。阇毗此言燒然。辦香木者因然以顯不然。寄滅以明不滅。顯非滅非不滅。辦供獻食。因食以明不食。顯非食非不食。則方便得開密教獲愿是奉聲召。香木有種種莊嚴者。因滅明不滅非滅非不滅。有種種妙法食。有三德六味。寶蓋寶座悉皆嚴好。此表慈悲弘濟。理中亦具種種法門。從諸優婆塞各作是念去是順動召。上
【現代漢語翻譯】 現代漢語譯本： 沒有固定的準則。既讚歎權宜之說，也旁及實相之理。如何判斷其在前後教義中的位置呢？如果逐句分別，應該說執著於世俗之味是苦，沉浸於真諦是樂。沉浸於真諦是苦，分別世俗之味是樂。常、我、凈等也是如此。又執著于空是苦，大涅槃是樂。執著于空是樂，大涅槃是苦。乃至增上和非增上也是如此。問：『恒』與『常』有什麼不同？答：不依賴因緣的是『常』，始終不改變的是『恒』。這些都是二邊之病，互相作為藥和病。名為『門』，通向中道。非藥非病，超越邊和中。喜歡聽聞的人，就是前面所說的敬重和發揚大乘之意。如同大海容納河流，如同天空容納色彩。能夠為他人解說的人，是智慧在於言說，巧妙的智慧在於理解深奧的道理，也兼顧下化。達到這個程度，就是以理為大乘之意。渴求大乘的人，就是上面所說的安住和充足。其餘渴求的人，意在兼顧下化。善於攝取的人，就是上面所說的深刻理解。愛樂如同上面所說的約事，守護如同上面所說的約教。善於隨順，就是讚歎下化。總的來說，是分別讚歎四弘誓願。具體內容如上所述。以大莊嚴來結尾，是總結讚歎文。如上所述。『悉能』以下五句是總結，如文所示。接下來，『亦于晨朝』以下是奉光召。只是說明奉召之時，就是見、聞、覺三種召。爲了阇毗（荼毗，焚燒），是順應聲召。為什麼呢？上面的文字顯發密教，這裡說阇毗，如何融合呢？上面是出家眾直接顯發，這裡是在家眾因事表理，藉助財物來通達佛法。阇毗，意思是燒燃。準備香木，是因為燃燒來顯示不燃燒。借用滅來闡明不滅。顯示非滅非不滅。準備供獻的食物，是因為食物來闡明不食。顯示非食非不食。那麼方便之門得以開啟，密教得以獲得願望，這就是奉聲召。香木有種種莊嚴，是因為滅來闡明不滅，非滅非不滅。有種種妙法食，有三德六味。寶蓋寶座都非常莊嚴美好。這表明慈悲弘濟。理中也具備種種法門。從『諸優婆塞各作是念』開始，是順動召。上面
【English Translation】 English version: There is nothing to be bound by. While praising expediency, it also touches upon the reality. How to judge its position in the preceding and subsequent teachings? If analyzed sentence by sentence, it should be said that clinging to worldly flavors is suffering, while immersing oneself in the truth is joy. Immersing oneself in the truth is suffering, while distinguishing worldly flavors is joy. Permanence, self, purity, and so on are also like this. Furthermore, clinging to emptiness is suffering, while great Nirvana is joy. Clinging to emptiness is joy, while great Nirvana is suffering. Even increase and non-increase are also like this. Question: What is the difference between 'constancy' and 'permanence'? Answer: That which does not depend on conditions is 'permanent,' and that which does not change from beginning to end is 'constant.' These are all diseases of the two extremes, serving as medicine and disease for each other. It is called a 'gate,' leading to the Middle Way. Neither medicine nor disease, transcending both extremes and the middle. Those who delight in hearing are those who respect and promote the meaning of the Great Vehicle, as mentioned earlier. Like the ocean accepting rivers, like the sky accommodating colors. Those who can explain it to others possess wisdom in speech, and skillful wisdom in understanding profound principles, also considering the conversion of those below. Reaching this level is taking principle as the meaning of the Great Vehicle. Those who thirst for the Great Vehicle are those who are settled and fulfilled, as mentioned above. The remaining thirsty ones intend to also convert those below. Those who are good at embracing are those who deeply understand, as mentioned above. Loving and delighting are like the above regarding matters, and guarding is like the above regarding teachings. Being good at following is praising the conversion of those below. Generally speaking, it is praising the Four Great Vows separately. The specific content is as described above. Ending with great adornment is summarizing and praising the text. As mentioned above. The five sentences from 'Being able to' onwards are a summary, as shown in the text. Next, 'Also in the morning' onwards is offering the light summons. It only explains that the time of offering the summons is the three summons of seeing, hearing, and awareness. For the sake of Jhapita (cremation), it is following the sound summons. Why? The above text reveals the secret teaching, but here it speaks of Jhapita, how to reconcile this? The above is the monastic community directly revealing, while here it is the lay community expressing the principle through events, using wealth to access the Dharma. Jhapita means burning. Preparing fragrant wood is because burning reveals non-burning. Using extinction to clarify non-extinction. Showing neither extinction nor non-extinction. Preparing offerings of food is because food clarifies non-eating. Showing neither eating nor non-eating. Then the gate of skillful means can be opened, and the secret teaching can obtain its wishes, this is the sound summons. The fragrant wood has various adornments, because extinction clarifies non-extinction, neither extinction nor non-extinction. There are various wonderful Dharma foods, with three virtues and six flavors. The jeweled canopy and jeweled seat are all very adorned and beautiful. This shows compassion and universal relief. The principle also possesses various Dharma gates. Starting from 'The Upasakas (lay practitioners) each thought,' it is following the movement summons. Above
云。為諸眾生調伏因緣。此中明檀攝眾生。令其調伏意同也。從是優婆塞等皆已安住去。是順光召。應蠲三障。今但生三業之善。並如文。次從各各赍持去。是獻供。亦成順召之文。次三恒河眾文為三(云云)。所召為四。謂數類名嘆。初三恒是數。次優婆夷下是類。如上釋。三壽德下列三人名。以壽為德即常等也。有人言。德鬘是勝鬘。勝鬘是王夫人類。不應在此。舍佉是三十二卵之母。從悉能堪任去。是嘆德。嘆文為兩。一略嘆上求下化。二廣嘆上求下化。初堪任護持即略嘆上求。護者護正法之教。如上守護大乘。持者持于正法事理。如上敬重大乘乃至愛樂大乘。為度百千者弘誓緣由。現為女身者弘誓所作。故指此為略嘆之文。次從訶責家法去。廣嘆上求下化。還是廣于護持之意。于廣嘆中三。先上求。次下化。三雙結上求下化。初上求文為二。初論事觀。次結成功德。事觀為二。初標事境。次出五門。初訶責家法者即觀境也。若只以箕帚婦禮為家法者太局。若三界輪迴為家法者太奢。今以五陰為家法果報。卷局籠檻系閉凡愚之所保養。聖賢之所鄙棄。故言訶責。次自觀己身下。初是苦觀。四大相害諸蟲復啑。四大互殘身為苦藪。是身臭穢者是不凈觀。即五種不凈也。貪慾縛者薄皮覆之謂之為凈。纏著無已故名欲
【現代漢語翻譯】 現代漢語譯本：云。這是爲了諸位眾生調伏因緣。其中說明用佈施（檀）來攝受眾生，使他們的心意能夠調和一致。從『是優婆塞等皆已安住去』開始，這是順著光明來召請，應該消除三種障礙（三障）。現在只是生起身、口、意三業的善行，都如經文所說。接下來從『各各赍持去』開始，這是獻供，也成就了順著召請的文句。再下面的『三恒河眾文為三』分為三部分（此處省略原文內容）。所召請的對象分為四類，即數量、類別、名稱、讚歎。最初的『三恒』是數量。其次『優婆夷』以下是類別，如上面解釋的。『三壽德』下列出三個人名，以長壽作為德行，即常等。有人說，德鬘（Deman，意為具有美德的）是勝鬘（Shrimala，意為殊勝的花鬘），勝鬘是王族婦女，不應該在這裡。舍佉（Sheqie，意義不明）是三十二卵的母親。從『悉能堪任去』開始，是讚歎德行。讚歎的文句分為兩部分，一是簡略地讚歎上求佛道、下化眾生，二是廣泛地讚歎上求佛道、下化眾生。最初的『堪任護持』就是簡略地讚歎上求佛道，『護』是守護正法的教義，如上面所說的守護大乘。『持』是持有正法的事理，如上面所說的敬重、重大乘乃至愛樂大乘。『為度百千者』是弘揚誓願的緣由，『現為女身者』是弘揚誓願所做的事情。所以指出這是簡略讚歎的文句。接下來從『訶責家法去』開始，是廣泛地讚歎上求佛道、下化眾生，還是擴充套件了守護的意義。在廣泛讚歎中分為三部分，先是上求佛道，其次是下化眾生，最後是總結上求佛道和下化眾生。最初的上求佛道的文句分為兩部分，先是論述事相的觀察，其次是總結成功的功德。事相的觀察又分為兩部分，先是標明事相的境界，其次是提出五種門徑。最初的『訶責家法者』就是觀察境界。如果只把箕帚婦禮作為家法就太狹隘了，如果把三界輪迴作為家法就太奢侈了。現在以五陰（Wuyin，色、受、想、行、識五種構成要素）作為家法的果報，侷限、籠罩、禁錮凡夫愚人所保養的，是聖賢所鄙視拋棄的，所以說訶責。其次『自觀己身下』，最初是苦觀，四大（Sida，地、水、火、風四種元素）互相損害，各種蟲子互相吞噬，四大互相殘害，身體是痛苦的聚集地。『是身臭穢者』是不凈觀，即五種不凈。『貪慾縛者』，薄薄的面板覆蓋著，卻認為它是乾淨的，纏繞執著沒有止境，所以叫做貪慾。
【English Translation】 English version: Cloud. This is for the sake of all sentient beings to subdue the causes and conditions. It explains that giving (Dana) is used to gather sentient beings, so that their minds can be harmonized. Starting from 'Shi Upase etc. have all settled down', this is following the light to summon, and should eliminate the three obstacles (three hindrances). Now only the good deeds of body, speech, and mind are generated, all as the scripture says. Next, starting from 'each carrying', this is offering, which also completes the sentence of following the summons. The following 'three Ganges of people' is divided into three parts (omitted here). The summoned objects are divided into four categories, namely quantity, category, name, and praise. The initial 'three Ganges' is quantity. Secondly, 'Upayi' and below are categories, as explained above. 'Three Longevity Virtues' lists three people's names, with longevity as virtue, that is, constancy, etc. Some say that Deman (meaning virtuous) is Shrimala (meaning auspicious garland), and Shrimala is a woman of the royal family, so she should not be here. Sheqie (meaning unknown) is the mother of thirty-two eggs. Starting from 'all can be competent', it is praising virtue. The sentence of praise is divided into two parts: one is a brief praise of seeking Buddhahood above and transforming sentient beings below, and the other is a broad praise of seeking Buddhahood above and transforming sentient beings below. The initial 'competent to protect' is a brief praise of seeking Buddhahood above, 'protect' is to protect the teachings of the Dharma, as mentioned above to protect the Mahayana. 'Hold' is to hold the principles of the Dharma, such as respecting and valuing the Mahayana and even loving the Mahayana. 'For the sake of hundreds of thousands' is the reason for promoting vows, and 'appearing as a female body' is what is done to promote vows. Therefore, it is pointed out that this is a brief praise. Next, starting from 'reproaching family law', it is a broad praise of seeking Buddhahood above and transforming sentient beings below, which still expands the meaning of protection. In the broad praise, it is divided into three parts: first, seeking Buddhahood above, second, transforming sentient beings below, and finally, summarizing seeking Buddhahood above and transforming sentient beings below. The initial sentence of seeking Buddhahood above is divided into two parts: first, discussing the observation of phenomena, and second, summarizing the merits of success. The observation of phenomena is divided into two parts: first, marking the realm of phenomena, and second, proposing five paths. The initial 'reproaching family law' is observing the realm. If only the broom and women's etiquette are regarded as family law, it is too narrow. If the cycle of the three realms is regarded as family law, it is too extravagant. Now, the five aggregates (Wuyin, the five constituent elements of form, feeling, perception, volition, and consciousness) are taken as the retribution of family law, which is limited, covered, and imprisoned by ordinary fools, and is despised and abandoned by sages, so it is said to be reproachful. Next, 'self-observation of one's own body', the initial is the contemplation of suffering, the four elements (Sida, earth, water, fire, and wind) harm each other, various insects devour each other, the four elements harm each other, and the body is a gathering place of suffering. 'This body is foul' is the contemplation of impurity, that is, the five impurities. 'Bound by greed', the thin skin covers it, but it is considered clean, entangled and attached without end, so it is called greed.
縛。死狥者究竟不凈。九孔當流者自相不凈。如城去是空觀。瓦木土石假緣虛立。三毒惡鬼止住其中。外誑內諂是故名空。是身不堅者是無我觀。是身無常者是無常觀。粗細兩觀如文。次從寧以牛跡去。結其功德。結其事觀合為七。一舉譬結其事觀。觀知此身過患彌廣。次舉三三昧結其事觀。道理深微。因緣者事觀。即是內外推求檢不可得故空。空無陰相亦無空相。以無相故所以無作。釋論云。二乘緣真觀三三昧。菩薩緣實相觀三三昧(云云)。三舉大乘結其事觀。與修多羅合。四舉能說結其上求不失下化事觀。即是教他之法。五護持下舉護持結其事觀。即是理觀不動本地。六毀訾下舉其訶毀之事蹟也。即菩薩之本結其事觀。是願力所為。七結其事觀即是正觀。能壞生死。在文可見(云云)。此意咸是優婆塞章對治之門。男性剛直但論對治。女性愛染故備五門。五門同緣緣于實相。即事而理是妙對治。于菩薩章中是深樂大乘。守護大乘與上同也。雖現女身實是菩薩。是上安住大乘。次從善能隨順去嘆下化德。如上釋(云云)。三以大莊嚴去。雙結上求下化也。釋如上(云云)。亦于晨朝者奉召也。各相謂言去是順召。宜應者宜順三召。獻供敬儀(云云)。次四恒河眾為二(云云)。所召有數類嘆名。初四恒數也。次毗
【現代漢語翻譯】 現代漢語譯本 『縛』（bandhana，束縛）。死後被狗啃食的身體終究是不潔凈的。九孔（九竅）流出污穢之物，自身就是不潔凈的。如同城市一樣，觀其為空性（空觀，śūnyatā）。瓦片、木頭、泥土、石頭，都是因緣和合而虛假成立的。貪（rāga）、嗔（dveṣa）、癡（moha）三毒惡鬼就止住其中。外表虛偽欺騙，內心諂媚，所以名為『空』。這個身體不堅固，這是『無我觀』（anātman）。這個身體是無常的，這是『無常觀』（anitya）。粗觀和細觀都如經文所說。 接下來從『寧以牛跡去』開始，總結其功德，總結其事觀，合為七點。第一，用比喻來總結其事觀，觀察得知這個身體的過患非常廣泛。第二，舉出三三昧（trayaḥ samādhayaḥ，空、無相、無作）來總結其事觀，道理深奧微妙。因緣的事觀，就是內外推求檢查都不可得，所以為空。空無陰相，也沒有空相。因為無相的緣故，所以無作。釋論中說，二乘（śrāvaka-yāna和pratyekabuddha-yāna）緣于真觀而修三三昧，菩薩（bodhisattva）緣于實相觀而修三三昧。 第三，舉出大乘（mahāyāna）來總結其事觀，與修多羅（sūtra，經）相合。第四，舉出能說之人來總結其上求佛道不失，下化眾生的事觀，這就是教導他人的方法。第五，護持，下文舉出護持來總結其事觀，這就是理觀不動本地。第六，毀訾，下文舉出訶責譭謗的事蹟，即菩薩的本願來總結其事觀，是願力所為。第七，總結其事觀，即是正觀，能夠摧毀生死，在經文中可以見到。 這些意思都是《優婆塞戒經》（Upāsakaśīla Sūtra）中對治之門。男性剛強正直，只論對治。女性多染污，所以具備五門。五門共同緣于實相，即事即理，是巧妙的對治。在《菩薩戒經》中是深樂大乘，守護大乘與上面相同。雖然示現女身，實際上是菩薩，這是安住大乘。接下來從『善能隨順去』開始，讚歎下化眾生的功德，如上面所解釋的。 第三，以『大莊嚴去』，雙重總結上求佛道和下化眾生。解釋如上面所說。『亦于晨朝者奉召也』，是奉召而來。『各相謂言去是順召』，是順從佛的召請。獻上供養和敬意。接下來『四恒河眾為二』。所召請的有多種類別，讚歎其名號。首先是四恒河沙數。
【English Translation】 English version 『Bandhana』 (縛, bondage). A body devoured by dogs after death is ultimately impure. The nine orifices (九孔, nine openings) constantly discharge filth, making it inherently impure. Like a city, contemplate it as emptiness (空觀, śūnyatā). Tiles, wood, earth, and stones are all falsely established through dependent origination. The three poisons (三毒, trayaḥ viṣa), greed (rāga), hatred (dveṣa), and delusion (moha), dwell within. Outwardly deceitful and inwardly flattering, hence it is called 『emptiness.』 This body is not firm; this is the contemplation of 『no-self』 (無我觀, anātman). This body is impermanent; this is the contemplation of 『impermanence』 (無常觀, anitya). Both the coarse and subtle contemplations are as described in the text. Next, starting from 『Ninga yi niuji qu』 (寧以牛跡去), summarize its merits and summarize its contemplation of affairs, combining them into seven points. First, use a metaphor to summarize its contemplation of affairs, observing and knowing that the faults of this body are very extensive. Second, cite the three samādhis (三三昧, trayaḥ samādhayaḥ, emptiness, signlessness, and non-action) to summarize its contemplation of affairs; the principles are profound and subtle. The contemplation of affairs of dependent origination is that seeking and examining both internally and externally are unattainable, hence it is emptiness. Emptiness has no aspect of the skandhas (陰相, skandha), nor does it have an aspect of emptiness. Because of the absence of aspects, there is no action. The commentary says that the Two Vehicles (二乘, śrāvaka-yāna and pratyekabuddha-yāna) cultivate the three samādhis based on the contemplation of truth, while Bodhisattvas (菩薩, bodhisattva) cultivate the three samādhis based on the contemplation of reality. Third, cite the Mahāyāna (大乘, mahāyāna) to summarize its contemplation of affairs, which aligns with the sūtras (修多羅, sūtra). Fourth, cite the one who can speak to summarize its contemplation of affairs of seeking Buddhahood without losing the transformation of sentient beings, which is the method of teaching others. Fifth, upholding; the following text cites upholding to summarize its contemplation of affairs, which is the contemplation of principle without moving from the original ground. Sixth, criticizing; the following text cites the deeds of reproach and slander, which is the original vow of the Bodhisattva, to summarize its contemplation of affairs, which is done by the power of vows. Seventh, summarize its contemplation of affairs, which is the correct contemplation that can destroy birth and death, as can be seen in the text. These meanings are all the doors of counteraction in the Upāsakaśīla Sūtra (優婆塞戒經, Upāsakaśīla Sūtra). Men are strong and upright, only discussing counteraction. Women are more defiled, so they possess five doors. The five doors commonly focus on reality, which is principle in affairs, a skillful counteraction. In the Bodhisattva Precepts Sūtra, it is deeply rejoicing in the Mahāyāna, and protecting the Mahāyāna is the same as above. Although manifesting a female body, in reality, it is a Bodhisattva, which is abiding in the Mahāyāna. Next, starting from 『Shanneng suishun qu』 (善能隨順去), praise the merits of transforming sentient beings, as explained above. Third, with 『Da zhuangyan qu』 (大莊嚴去), doubly summarize seeking Buddhahood and transforming sentient beings. The explanation is as above. 『Yi yu chenzhao zhe fengzhao ye』 (亦于晨朝者奉召也) means coming upon being summoned. 『Ge xiang wei yan qu shi shunzhao』 (各相謂言去是順召) means complying with the Buddha's summons. Offering offerings and reverence. Next, 『Si henghe zhong wei er』 (四恒河眾為二). There are various categories of those summoned, praising their names. First is the number of sands of the four Ganges Rivers (四恒河沙數).
舍離城等類也。毗舍離翻為好道。肇師翻廣嚴。什師翻廣博。皆是國巷華整從此得名。離車亦黎昌亦彌離楚夏不同。此云邊地主。或云傳集國政。觀師云。其國義讓。五百長者遞為國主故言傳集國政。罷政即出外為邊地主(云云)。諸王眷屬者是諸離車皆更互為王。即有皇枝外戚等還屬王類。三為求正法下嘆德為二。初嘆后結。嘆爲二。初為求法故一句明上求。次三雙是下化。一戒施。二折攝。三聽說如文。文似下化而兼上求。次從皆悉成就去結如文。列名如文。二如是等各相謂言去。是順召。若無奉召何得有順。舉順即知有奉順召。但明順動召。余可知。次獻供敬儀如文。七多羅樹者。王性剛高不居物下佛力接之高七樹也。或云只是隨宜耳。次五恒大臣長者。文為二。所召順召。所召有數類嘆名。數類如文。嘆中有上求下化如文。列名(云云)。從所設供具去是順召。設具中因食開常是順聲召。詣雙樹間是順動召。心懷憂惱是順光召(云云)。次列舍離既言六倍勝。前應是六恒。但王數可數。但除阿阇一人。餘者不須恒量。故數不言耳。文為三。所召奉召順召。初所中有類有名。類中簡阇王者。此王在後列名如文。嚴四兵去即是順召。是諸王等是嘆德。具有上求下化嘆德。而不次第者顯其無定。次亦于晨朝是奉召。
【現代漢語翻譯】 舍離城等類也。（舍離城等類：指毗舍離城等類似的城邑。）毗舍離翻為好道。（毗舍離：梵文Vaiśālī的音譯，意為『好道』。）肇師翻廣嚴。（肇師：僧肇，東晉時期佛教思想家，將其翻譯為『廣嚴』。）什師翻廣博。（什師：鳩摩羅什，東晉時期著名佛經翻譯家，將其翻譯為『廣博』。）皆是國巷華整從此得名。（這些名稱都源於該國街巷的華麗和整潔。）離車亦黎昌亦彌離楚夏不同。（離車、黎昌、彌離都是Vaiśālī的不同音譯，因地域不同而異。）此云邊地主。（這裡指『邊地主』。）或云傳集國政。（或者說，指『傳集國政』。）觀師云。其國義讓。（觀師說，這個國家崇尚禮讓。）五百長者遞為國主故言傳集國政。（五百位長者輪流擔任國主，所以說是『傳集國政』。）罷政即出外為邊地主(云云)。（卸任后就到邊地做領主。）諸王眷屬者是諸離車皆更互為王。（諸王的親屬都是離車人，他們輪流為王。）即有皇枝外戚等還屬王類。（即使是皇室的旁支和外戚，也屬於王族。） 三為求正法下嘆德為二。（第三部分，爲了求得正法，讚歎功德，分為兩部分。）初嘆后結。（先讚歎，后總結。）嘆爲二。（讚歎又分為兩部分。）初為求法故一句明上求。（第一句『爲了求法』，表明是向上求法。）次三雙是下化。（接下來的三對是向下教化。）一戒施。二折攝。三聽說如文。（一是持戒佈施，二是折伏和攝受，三是聽聞佛法，如經文所說。）文似下化而兼上求。（經文看似是向下教化，但同時也包含著向上求法。）次從皆悉成就去結如文。（從『皆悉成就』開始是總結，如經文所說。）列名如文。（列出名字，如經文所說。） 二如是等各相謂言去。（第二部分，『如是等各相謂言』，是順從召喚。）是順召。若無奉召何得有順。（這是順從召喚。如果沒有奉召，怎麼會有順從呢？）舉順即知有奉順召。（提到順從，就知道有奉召和順召。）但明順動召。余可知。（這裡只說明順從和行動的召喚，其他的可以類推。）次獻供敬儀如文。（接下來是獻供的儀式，如經文所說。）七多羅樹者。王性剛高不居物下佛力接之高七樹也。（七多羅樹，是因為國王的性格剛強高傲，不屈居人下，佛陀用佛力接引他，使樹長高七棵。）或云只是隨宜耳。（或者說，這只是隨順當時的情況而已。） 次五恒大臣長者。文為二。（接下來是五位恒河大臣和長者，經文分為兩部分。）所召順召。（被召喚的和順從召喚的。）所召有數類嘆名。（被召喚的有幾類，讚歎他們的名字。）數類如文。（種類如經文所說。）嘆中有上求下化如文。（讚歎中包含著向上求法和向下教化，如經文所說。）列名(云云)。（列出名字等等。）從所設供具去是順召。（從『所設供具』開始是順從召喚。）設具中因食開常是順聲召。（設定供具，因為食物的開啟通常是順從聲音的召喚。）詣雙樹間是順動召。（前往雙樹之間是順從行動的召喚。）心懷憂惱是順光召(云云)。（心中懷著憂愁煩惱是順從光明的召喚。） 次列舍離既言六倍勝。（接下來列出舍離，既然說勝過六倍。）前應是六恒。（前面應該是六位恒河。）但王數可數。（但是國王的數量可以數。）但除阿阇一人。（但是除了阿阇世王一人。）餘者不須恒量。（其餘的人不需要用恒河來衡量。）故數不言耳。（所以數量沒有說出來。）文為三。（經文分為三部分。）所召奉召順召。（被召喚的、奉召的和順從召喚的。）初所中有類有名。（最初被召喚的有類別和名字。）類中簡阇王者。（類別中，簡阇國王。）此王在後列名如文。（這位國王在後面列出名字，如經文所說。）嚴四兵去即是順召。（嚴整四種軍隊前往，就是順從召喚。）是諸王等是嘆德。（這些國王等是讚歎功德。）具有上求下化嘆德。（具有向上求法、向下教化和讚歎功德。）而不次第者顯其無定。（沒有按照順序排列，顯示其沒有固定模式。）次亦于晨朝是奉召。（接下來，『亦于晨朝』是奉召。）
【English Translation】 These are similar to the city of Vaishali. Vaishali is translated as 'good path'.（Vaishali: Sanskrit transliteration, meaning 'good path'.） Master Zhao translates it as 'vast and solemn'.（Master Zhao: Refers to Sengzhao, a Buddhist thinker in the Eastern Jin Dynasty, who translated it as 'vast and solemn'.） Master Kumarajiva translates it as 'vast and extensive'.（Master Kumarajiva: Refers to Kumarajiva, a famous Buddhist scripture translator in the Eastern Jin Dynasty, who translated it as 'vast and extensive'.） All these names are derived from the splendor and orderliness of the country's streets and alleys. The terms Licchavi, Lichang, and Mili are different transliterations of Vaishali, varying due to regional differences. This refers to the 'lord of the borderlands'. Or it refers to 'transmitting and gathering state affairs'.（transmitting and gathering state affairs.） Master Guan says that the country values righteousness and concession. Five hundred elders take turns as the ruler, hence the term 'transmitting and gathering state affairs'. After resigning from the government, they go out to be lords of the borderlands (etc.). The royal relatives are all Licchavis who take turns as kings. Even the royal branches and relatives belong to the royal family. Thirdly, to seek the right Dharma, praising virtue is divided into two parts. First praise, then conclude. The praise is divided into two parts. The first sentence 'for seeking the Dharma' clarifies the upward seeking. The next three pairs are downward transformations. First, precepts and giving. Second, subduing and gathering. Third, listening and speaking as the text says. The text seems to be downward transformation but also includes upward seeking. Next, from 'all are accomplished' to the conclusion as the text says. Listing names as the text says. Secondly, 'such as these, each saying to each other' is following the summons. This is following the summons. If there is no receiving of the summons, how can there be following? Mentioning following implies that there is receiving and following the summons. Only the following and moving summons are explained. The rest can be inferred. Next, the offering and respectful ceremony are as the text says. The seven Tala trees are because the king's nature is rigid and arrogant, not dwelling below things. The Buddha used his power to connect them, making the trees grow seven trees high. Or it is said that it is just according to the situation. Next, the five Ganges ministers and elders. The text is divided into two parts. Those summoned and those following the summons. Those summoned have several categories and praised names. The categories are as the text says. The praise includes upward seeking and downward transformation as the text says. Listing names (etc.). From 'the offerings set up' is following the summons. Setting up offerings, because the opening of food is usually following the sound summons. Going to the twin trees is following the action summons. Holding sorrow and distress in the heart is following the light summons. Next, listing Shali, since it is said to be six times better. The previous should be six Ganges. But the number of kings can be counted. But except for King Ajatasatru alone. The rest do not need to be measured by the Ganges. Therefore, the number is not mentioned. The text is divided into three parts. Those summoned, those receiving the summons, and those following the summons. Initially, those summoned have categories and names. Among the categories, King Jianzha. This king is listed later as the text says. Preparing the four armies to go is following the summons. These kings are praising virtue. They have upward seeking, downward transformation, and praising virtue. Not arranging in order shows that there is no fixed pattern. Next, 'also in the morning' is receiving the summons.
三持甘膳等是順召。次七恒夫人眾。上列當世夫人。此列寡嬪淑等。文為二。所召順召。所召有數類名嘆也。類中簡世王。又出本是三三昧跡為女儀。悉是權類。列名如文。悉皆安住嘆德也。上求下化悉如文。各相謂言者順召如文。次八恒天女眾文為三(云云)。所召有數類名嘆。初如文。次天女類也。此中多是三光。已上四埵已下天女之類。三列名如文。四作如是言下嘆德為三。先嘆報得天眼所見。次是諸下嘆上求。三善能下嘆下化。初如文。次嘆上求中。欲聞大乘是深解大乘。威儀具足是安住大乘。余如文。三善能隨順下。是下化。釋如前。亦于晨朝者是奉召。各取天木香者是順召。如文(云云)。次九恒龍眾亦為三(云云)。所召。有數類名。奉召如文。設諸供具下是順召。如文。次十恒鬼神王眾。文為二。所召有數類名。此應是同名。后列者是正四王仁等速詣是順召。供具如文(云云)。次二十恒鳥王增數至千億恒沙鬼神至白濕王。但略列數語類出名而已。其中或有嘆德皆可解。是為增數。前二十一眾意從復有十萬億恒河沙天子風神雨神。是三眾同數。復有二十恒沙象王至二十恒沙仙人凡五眾同數。同數文竟。閻浮提中一切螽王者是無數眾。第二列中間眾。閻浮提是一邊。無量世界是一邊。其中間又為二。一
結前列后。二悲近召遠。結前者結前三十四眾。簡出二眾者有事有顯。事者迦葉入滅定。定所持故不來。阿難為魔所罥故不來。有所顯者迦葉為顯不捨細戒故。迦葉最長子方持佛法。佛若臨滅應赦細戒。告阿難言。我滅度后諸微細戒能持者善。不能者舍。迦葉后問何等是微細戒。阿難言不知。即訶阿難云。汝面受佛旨。今言不知。可舍不可舍。又為外道所譏。師所制戒滅后皆舍。復不可舍。迦葉若來寧得執正此事。阿難為顯最後佛稱歎付囑顯神咒力。阿難若來則不顧問亦不稱歎。亦復不使文殊持咒解罥。二眾不來其意顯此。問佛令舍細戒迦葉不許。師弟相拒何也。答不然佛為利根隨有利益。迦葉為鈍根還令如故。故非違拒。次列后為三。初人天。次山神。三河海神。初文者。即是諸四天上下之人天也。經言中間。中間何所不收。文雖不云三天下及百億四天下義推應有。何者他方遠國尚復能來。東弗西瞿何緣不至。十方尚來。百億四天何意不來。若推中間之言眾最應多。唯可意知不可文載(云云)。次及諸山神下。他雲山神山形此未必爾。樹神示半身不作樹形。山神不必為山形也。直是神道附山而已。先列眾山。次談其相。后明詣佛。海神亦爾。如文。熙連者相傳云。只跋提是熙連。今言不爾。跋提大熙連小。或言廣四
丈或八丈在城北。跋提在城南相去百里。佛居其間涅槃。為散華所及。熙連未見翻。次其林變白下是悲近召遠。已集者悲未集者召。又為二。先悲近次召遠。初悲近者。凡現三相。娑羅如前釋。此林榮茂忽然變白。猶如白鶴。林中有鶴。當林變時與鶴無別。此有所表。榮若定榮不應忽變。枯若定枯不應如鶴。枯既如鶴則枯非枯。榮既忽變則榮非榮。非榮非枯中間涅槃者。表不生不滅而現生滅。雙林一變隨類各解。上達其本。下悲其跡。中根在悲達之間。現病品云。下愚凡見言必涅槃。唯諸菩薩文殊師利等。能知如來常住不變。即此義也。次虛空堂閣綺飾分明者。表佛身相。天上天下最為第一。今身緣已謝。無上智慧不復居御下士所悲。又堂本地架而今處空則空中有堂而雕文刻鏤綺飾分明。不動不墮妙麗莊嚴表空中藏。具足無減中士所尚。又華堂嚴整光悅利益是其有也。高處虛空無人受用。是其無也。若有無事訖當收此空有。歸非空有。此上士所達。下悲上達中士悲達季孟之間。三堂下多有流泉浴池者。表佛身口。赴下流出無量言教。猶如浴池。浴池有二。一能滌垢穢。二除熱悶。表于佛教。能令客塵外盡無明內除。有妙蓮華者。表遵佛教。即是修因。因逾世果故引兩處為喻。化緣將訖如堂高。舉言教流潤如清泉在池。
【現代漢語翻譯】 現代漢語譯本 丈或八丈（指佛涅槃的地方，具體尺寸不詳）在城北。跋提（Bhaddiya，人名）在城南，相距百里。佛陀就在這兩地之間涅槃，散落的鮮花遍及各處。熙連（人名）沒有見到佛陀涅槃的景象，所以（佛陀）讓娑羅雙樹林變白，以此來悲憫近處的人，召喚遠處的人。已經聚集的人悲傷，尚未聚集的人被召喚。這件事又分為兩個階段：先是悲憫近處的人，然後是召喚遠處的人。最初悲憫近處的人時，顯現了三種景象。娑羅雙樹的含義如前所述。這片繁榮茂盛的樹林忽然變成白色，就像白鶴一樣。林中本來就有鶴，當樹林變白時，（樹林）與鶴沒有區別。這其中有所象徵：如果（樹林）註定要繁榮，就不應該突然變白；如果（樹林）註定要枯萎，就不應該像鶴一樣。既然枯萎得像鶴，那麼枯萎就不是真正的枯萎；既然繁榮得突然變化，那麼繁榮就不是真正的繁榮。不在繁榮與枯萎之間，而是在中間涅槃，這表明不生不滅而示現生滅。雙樹林的變化，不同根器的人有不同的理解。上根器的人領悟其根本，下根器的人悲傷其示現的遺蹟，中等根器的人則在悲傷和領悟之間。（《現病品》中）說，下等愚鈍的凡夫俗子一定會說佛陀已經涅槃，只有諸位菩薩，如文殊師利（Manjushri）等，才能知道如來常住不變，說的就是這個道理。 其次，虛空的殿堂樓閣，裝飾得精美分明，這表明佛陀的色身，在天上天下最為第一。如今（佛陀的）色身因緣已盡，無上的智慧不再居住，下士為此悲傷。而且殿堂的本體本來是架設在那裡的，現在卻空無一物，但空中卻有殿堂，雕樑畫棟，裝飾精美分明，不動不墮，美妙莊嚴，這表明空中藏，具足無減，這是中士所崇尚的。而且華麗的殿堂整齊莊嚴，光明喜悅，利益眾生，這是它的『有』；高處虛空，沒有人能夠受用，這是它的『無』。如果『有』和『無』的事情已經完結，就應當把這空有的東西，歸於非空非有。這是上士所能領悟的。下根器的人悲傷，上根器的人領悟，中等根器的人則在悲傷和領悟之間。 三是殿堂下有很多流動的泉水和沐浴的池子，這表明佛陀的身口，流向地獄，流出無量的言教，就像沐浴的池子一樣。沐浴的池子有兩種作用：一是能夠洗滌污垢，二是能夠消除熱悶。這表明佛教，能夠使客塵（指煩惱）向外消盡，無明（指迷惑）向內消除。有美妙的蓮花，這表明遵從佛教，就是修習因。因為（修）因超過了世間的果報，所以引用這兩個地方作為比喻。教化的因緣將要完結，就像殿堂高聳一樣；言教的流佈滋潤，就像清泉在池中一樣。
【English Translation】 English version 'Zhang' or 'Ba Zhang' (referring to the place of Buddha's Nirvana, specific dimensions unknown) is in the north of the city. Bhaddiya (a person's name) is in the south of the city, a hundred 'li' away. The Buddha entered Nirvana between these two places, and the scattered flowers covered everywhere. Xilian (a person's name) did not see the scene of the Buddha's Nirvana, so (the Buddha) made the Sal trees turn white, in order to grieve for those nearby and summon those far away. Those who have gathered are sad, and those who have not gathered are summoned. This matter is divided into two stages: first, grieving for those nearby, and then summoning those far away. Initially, when grieving for those nearby, three phenomena appeared. The meaning of the Sal trees is as explained before. This lush forest suddenly turned white, like a white crane. There were cranes in the forest, and when the forest turned white, (the forest) was no different from the cranes. This has a symbolic meaning: if (the forest) is destined to be prosperous, it should not suddenly turn white; if (the forest) is destined to wither, it should not be like a crane. Since it withers like a crane, then withering is not true withering; since prosperity changes suddenly, then prosperity is not true prosperity. Not in prosperity and withering, but entering Nirvana in the middle, this indicates that it is neither born nor dies but manifests birth and death. The change of the Sal trees is understood differently by people of different capacities. People of superior capacity understand its root, people of inferior capacity grieve for its manifested traces, and people of medium capacity are between grief and understanding. (The 'Presenting Illness' chapter) says that inferior and foolish ordinary people will definitely say that the Buddha has entered Nirvana, only the Bodhisattvas, such as Manjushri, can know that the Tathagata is always abiding and unchanging, which is what it means. Secondly, the empty halls and pavilions, decorated exquisitely and clearly, indicate that the Buddha's physical body is the most supreme in heaven and earth. Now (the Buddha's) physical body's karmic conditions have ended, and the supreme wisdom no longer resides, and the lower people are saddened by this. Moreover, the main body of the hall was originally erected there, but now it is empty, but there is a hall in the air, with carved beams and painted pillars, decorated exquisitely and clearly, unmoving and undropping, beautifully and solemnly, which indicates that the treasury in the air is complete and undiminished, which is what the middle people admire. Moreover, the magnificent hall is neat and solemn, bright and joyful, and benefits sentient beings, which is its 'existence'; the high place is empty, and no one can enjoy it, which is its 'non-existence'. If the matters of 'existence' and 'non-existence' have been completed, then this empty existence should be returned to neither empty nor existent. This is what the superior people can understand. People of inferior capacity grieve, people of superior capacity understand, and people of medium capacity are between grief and understanding. Thirdly, there are many flowing springs and bathing pools under the hall, which indicates that the Buddha's body and mouth flow to the lower realms, flowing out immeasurable teachings, like bathing pools. Bathing pools have two functions: one is to wash away dirt, and the other is to eliminate heat and boredom. This indicates that Buddhism can make the defilements (referring to afflictions) outwardly exhausted, and ignorance (referring to delusion) inwardly eliminated. There are beautiful lotus flowers, which indicates that following Buddhism is cultivating causes. Because (cultivating) causes surpasses worldly rewards, these two places are cited as metaphors. The karmic conditions of teaching are about to end, just like the hall is towering; the flow of teachings is moistening, just like the clear spring in the pool.
論其本體非去非留。語其利益故言去留。文云。咸睹如來涅槃之相者。一往是下士所見。若具足論應有上達下悲。具如前說。此之三相前後雖異而意同前。前以大聲勸問。問則秘密教顯如今堂下清泉流出利益多人。前面門放光五色遍照除三障生三善。令立行升進如今高堂。迥出去下陵空綺飾分明種種莊嚴。校前動地動水錶于翻倒見性。今變林況鶴使不滯榮枯歸中會。極物之難悟。再更抵掌悲近召遠。相雖復異而意同前。但再令開曉。從四天王下即是召遠。若從前開文即第三召上界眾。凡有五章。初欲界天。先明四王。即是類也。各相謂言者奉召。良由聞見聲光即以天眼觀他。獻供而自營辦。來至佛所即順召也。釋天但有所召順召(云云)。乃至第六天其間三天略不出之。上至有頂此應是色頂。加列大梵王如文。料揀三頂(云云)。前論佛力應徹三種頂。此中論供具只明色頂(云云)。次列修羅王舍脂父正報劣天依報相亞。言光勝者此是大菩薩光故可言勝。次魔眾魔名殺者。波旬名為惡中之惡。住六天頂為欲界主。文為三。一類數二開恩赦下。三辦供上獻。上獻為兩。一奉咒。二奉供佛受咒不受供。問魔既弊惡寧得好咒。答此咒是先佛之法偶爾得之。譬如有人在國遇寶還奉國王。他解。咒是鬼神名聞。名不得為害。如盜
【現代漢語翻譯】 現代漢語譯本 論其本體，非去非留。如果談論它的利益，所以說有去有留。經文說：『都看到如來涅槃的景象』，這只是一種說法，是下等根器的人所見。如果全面地討論，應該有上達和下悲兩種情況，具體如前所述。這三種景象，前後雖然不同，但意義與前面相同。前面用大聲勸問，提問則秘密的教義顯現，就像現在高堂下的清泉流出，利益很多人。前面門放光，五色遍照，消除三種障礙，產生三種善，使人立志修行，提升進步，就像現在高堂，遠遠地超出低下，凌空綺麗裝飾分明，種種莊嚴。與前面動地動水相比，表明翻倒見性。現在改變林況鶴，使不滯留于榮枯，歸於中道。極盡事物難以領悟之處。再次抵掌悲嘆，近處召喚遠處。景象雖然不同，但意義與前面相同。只是再次令人開悟。從四天王下，就是召喚遠處。如果從前面開篇的經文來看，就是第三次召喚上界眾。總共有五章。首先是欲界天，先說明四天王（Catummaharajika），就是一類。各自互相告知，是奉召。因為聽見聲音和光芒，就用天眼觀察他人。獻上供養，自己操辦。來到佛所，就是順從召喚。釋天（Sakka）只是有所召喚就順從召喚（等等）。乃至第六天，中間三天略過不提。上至有頂天（Akanistha），這應該是色究竟天（Rupadhatu）。加上列出大梵天王（Mahabrahma），如經文所示。簡擇三種頂（等等）。前面討論佛力應該貫穿三種頂，這裡討論供具，只說明色究竟天（等等）。其次列出修羅王（Asura），舍脂（Saci）的父親，正報不如天人，依報相近。說光勝過，這是大菩薩的光，所以可以說勝過。其次是魔眾，魔（Mara）的意思是殺者。波旬（Papiyas）被稱為惡中之惡，住在第六天頂，是欲界之主。經文分為三部分。一是類別和數量，二是開恩赦免地獄，三是操辦供養並獻上。獻上供養分為兩部分。一是奉獻咒語（Mantra），二是奉獻供養，佛接受咒語但不接受供養。問：魔既然邪惡，怎麼會有好的咒語？答：這個咒語是先佛的法，偶爾得到。譬如有人在國外得到寶物，還獻給國王。另一種解釋，咒語是鬼神的名字，名字不能造成傷害，如同盜賊。
【English Translation】 English version In terms of its essence, it neither goes nor stays. Speaking of its benefits, therefore it is said to go and stay. The text says: 'All see the aspect of the Tathagata's Nirvana,' which is just one way of saying it, as seen by those of lower faculties. If discussed comprehensively, there should be both reaching upwards and compassion downwards, as described earlier. These three aspects, although different in sequence, have the same meaning as before. Earlier, it was a loud exhortation and questioning, and the questioning reveals the secret teachings, like a clear spring flowing out from under the high hall, benefiting many people. Earlier, light emanated from the gate, illuminating all directions with five colors, removing the three obstacles and generating the three good roots, enabling people to establish their aspirations and advance in practice, like a high hall, far exceeding the low, soaring into the sky with ornate decorations, clearly and variously adorned. Compared to the earlier earth-shaking and water-stirring, it indicates the overturning of seeing one's nature. Now, the situation of the forest and the cranes is changed, so that they do not linger in prosperity and decay, but return to the middle way. Exhausting the difficulty of understanding things. Again, striking the palm in lamentation, calling the near and summoning the far. Although the aspects are different, the meaning is the same as before. It is just to enlighten people again. From the Four Heavenly Kings (Catummaharajika) downwards, it is summoning the far. If viewed from the opening verses of the text, it is the third summoning of the beings of the upper realms. There are a total of five chapters. First, the Desire Realm (Kamadhatu), first explaining the Four Heavenly Kings, which is a category. They tell each other that they are summoned. Because they hear the sound and light, they use their heavenly eyes to observe others. They offer offerings and prepare them themselves. Coming to the Buddha's place is obeying the summons. Sakka (Sakka), the lord of devas, only obeys the summons when summoned (etc.). Up to the Sixth Heaven, the three heavens in between are omitted. Up to the Summit of Existence (Akanistha), this should be the Form Realm (Rupadhatu). Adding the Great Brahma King (Mahabrahma), as the text says. Discriminating the three summits (etc.). Earlier, it was discussed that the Buddha's power should penetrate the three summits, but here, when discussing offerings, only the Form Realm is mentioned (etc.). Next, the Asura King (Asura), the father of Saci (Saci), is listed, whose retribution is inferior to that of the devas, but whose environment is similar. Saying that the light is superior, this is the light of the great Bodhisattva, so it can be said to be superior. Next are the Maras (Mara), the name Mara means 'killer'. Papiyas (Papiyas) is called the worst of the worst, residing at the summit of the Sixth Heaven, being the lord of the Desire Realm. The text is divided into three parts. First, the categories and numbers, second, granting amnesty to the lower realms, and third, preparing offerings and presenting them. Presenting offerings is divided into two parts. First, offering mantras (Mantra), and second, offering offerings, the Buddha accepting the mantras but not accepting the offerings. Question: Since Mara is evil, how can he have good mantras? Answer: This mantra is the Dharma of the previous Buddhas, obtained by chance. It is like someone finding a treasure in a foreign country and offering it to the king. Another explanation is that the mantra is the name of a ghost or spirit, and the name cannot cause harm, just like a thief.
者伺財財主知名。覺喚其名盜則不行。次云咒是鬼神王名。若喚主名主勸其黨亦不為害。三云咒如霹靂鬼神畏威不敢為害。四云咒是密語如軍中號相應即放不應則治。鬼神亦爾。順況則護不順頭破。五云咒是佛敕無敢違者。有人彈云。咒是明咒大明咒無等等咒。若是鬼名等。五云何令人得悟道果。今解不爾。若一向解不能契道。應作法門解之。諸煩惱是鬼名。無明是鬼王。善能破惡猶如霹靂。即事而真是為密語。第一義諦為佛所敕。依此法門必能得道。又是通別四悉檀意。前四別後一通。此解無妨。次大自在天即魔醯首羅。居色界頂主大千界。十地菩薩跡現其中。若法華中列世界主梵天王者此意云何。若言娑婆世界主者。正是首羅。若言尸棄大梵等者。更舉二禪等收三四禪梵王耳。又云。若言為世界主者。其實只領小千而已。經家美之故言世界主。私謂此是大千之中得為大千之主降此不得。文為二。一與同類是所召。二獻供是順召如文。次爾時東方下召他土眾。或云聲光不至彼。彼佛自遣命至此土。若依前文光遍照此三千世界。乃至十方亦復如是。豈非光召。又彼佛遣文三召意足。香飯奉佛此光召也。往彼禮敬此動召也。請決所疑聲召意也。文為二。初明一方。次例三方。東方為三雙。初彼佛說此佛。此眾見彼眾。次
【現代漢語翻譯】 現代漢語譯本 這位伺財財主很有名。如果叫他的名字，盜賊就不敢行動。其次說咒語是鬼神王的名字。如果叫主人的名字，主人勸說他的黨羽，也不會受到傷害。第三說咒語像霹靂一樣，鬼神畏懼它的威力，不敢作祟。第四說咒語是秘密的語言，就像軍隊中的口令，對上了就放行，不對就懲治。鬼神也是這樣，順從情況就保護，不順從就打得頭破血流。第五說咒語是佛的敕令，沒有人敢違抗。有人反駁說，咒語是明咒、大明咒、無等等咒。如果是鬼的名字等等，這五種說法怎麼能使人證悟道果呢？現在解釋不是這樣。如果一味地這樣解釋，就不能與道相應。應該把它解釋為一種法門。各種煩惱是鬼的名字，無明是鬼王。善能破除邪惡，就像霹靂一樣。即事而真是秘密的語言。第一義諦是佛的敕令。依照這個法門，必定能夠得道。這又是通別四悉檀（Sì xī tán，四種成就）的意義。前四種是別悉檀，后一種是通悉檀。這樣解釋沒有妨礙。其次，大自在天（Dà zìzài tiān）就是魔醯首羅（Mó xī shǒu luó，Maheśvara），居住在**頂，是主宰大千世界的。十地菩薩（Shí dì púsà，Bodhisattva of the Ten Grounds）也在這裡示現。如果在《法華經》（Fǎ huá jīng，Lotus Sutra）中列舉世界之主梵天王（Fàn tiānwáng，Brahma），這是什麼意思呢？如果說是娑婆世界（Suō pó shìjiè，Sahā world）之主，正是魔醯首羅。如果說是尸棄大梵（Shī qì dà fàn）等，只是舉出二禪（Èr chán，Second Dhyana）等，包括三禪（Sān chán，Third Dhyana）、四禪（Sì chán，Fourth Dhyana）的梵天王罷了。又說，如果說是世界之主，其實只領小千世界而已。經書爲了美化，所以說世界之主。我認為這是在大千世界之中，才能成為大千之主，降到這裡就不能了。文分為兩部分。一是與同類是所召，二是獻供是順召，就像文中所說。其次，這時東方召請其他國土的眾生。或者說聲音和光芒不能到達那裡，那些佛自己派遣使者來到這個國土。如果依照前面的文，光芒遍照這個三千世界，乃至十方也是這樣，難道不是光召嗎？而且那些佛派遣使者的文，已經充分表達了召請的意思。香飯供奉佛，這是光召。前往那裡禮敬，這是動召。請教解決疑惑，這是聲召意。文分為兩部分。首先說明東方，其次類推其他三方。東方有三雙，首先是彼佛說此佛，此眾見彼眾。其次
【English Translation】 English version This Caisai (Cáisāi, a wealthy man) is well-known. If you call his name, thieves will not dare to act. Secondly, it is said that the mantra is the name of the king of ghosts and gods. If you call the name of the master, and the master persuades his followers, they will not cause harm either. Thirdly, it is said that the mantra is like a thunderbolt, and ghosts and gods fear its power and dare not cause trouble. Fourthly, it is said that the mantra is a secret language, like a password in the army, if it matches, it is released, if it does not match, it is punished. Ghosts and gods are the same, if they obey the situation, they protect, if they disobey, they are beaten until their heads are broken. Fifthly, it is said that the mantra is the Buddha's decree, and no one dares to disobey it. Someone retorted that the mantra is the Bright Mantra, the Great Bright Mantra, the Unequalled Mantra. If it is the name of a ghost, etc., how can these five statements enable people to attain the fruit of enlightenment? Now the explanation is not like this. If it is interpreted in one way, it cannot correspond to the Tao. It should be interpreted as a Dharma gate. Various afflictions are the names of ghosts, and ignorance is the king of ghosts. Skillfully destroying evil is like a thunderbolt. Being true to the matter is a secret language. The First Truth is the Buddha's decree. By following this Dharma gate, one will surely be able to attain the Tao. This is also the meaning of the four Siddhanas (Sì xī tán, four kinds of accomplishments), both general and specific. The first four are specific Siddhanas, and the last one is general Siddhana. This explanation is not a hindrance. Secondly, the Great自在天 (Dà zìzài tiān, Great自在天) is Maheśvara (Mó xī shǒu luó), residing at the top of **, and is the master of the Great Thousand World. The Bodhisattvas of the Ten Grounds (Shí dì púsà) also manifest here. If the Brahma (Fàn tiānwáng) who is the lord of the world is listed in the Lotus Sutra (Fǎ huá jīng), what does this mean? If it is said that he is the lord of the Saha world (Suō pó shìjiè), it is precisely Maheśvara. If it is said that he is Shikhi Brahma (Shī qì dà fàn), etc., it is only mentioning the Second Dhyana (Èr chán), including the Brahma kings of the Third Dhyana (Sān chán) and Fourth Dhyana (Sì chán). It is also said that if he is said to be the lord of the world, he only leads the Small Thousand World. The scriptures beautify it, so they say the lord of the world. I think that only in the Great Thousand World can one become the lord of the Great Thousand, and one cannot descend here. The text is divided into two parts. One is that summoning those of the same kind is what is summoned, and the other is that offering is a compliant summons, as the text says. Secondly, at this time, the East summoned the beings of other lands. Or it is said that the sound and light cannot reach there, and those Buddhas themselves sent messengers to this land. If according to the previous text, the light shines throughout this three thousand worlds, and even the ten directions are also like this, is it not a light summons? Moreover, the text of those Buddhas sending messengers has fully expressed the meaning of the summons. Offering fragrant rice to the Buddha is a light summons. Going there to pay homage is a moving summons. Asking to resolve doubts is a sound summons. The text is divided into two parts. First, explain the East, and then infer the other three directions. The East has three pairs, first, that Buddha speaks of this Buddha, and this assembly sees that assembly. Next
此間大眾以不思議不見而見。見彼無邊身。無邊身以不思議不來而來。三複以彼供奉此佛。此佛不受彼佛之供。如此三相還是經初三種之瑞。彼佛說此。此眾見彼。即是聲瑞。此眾見彼彼眾來此。即動地瑞。彼供獻此此佛不受。即是光瑞。初雙中初彼佛說此佛。文為四。一明遠近二彼佛說此。三發來。四現瑞如文。次此眾見彼眾亦為四。一驚怖。二安慰。三見彼眾。四唱苦哉。然大眾見佛應生歡喜何以唱苦。聞彼佛說此佛應當入于涅槃。還是前聲瑞。覺地動戰剽還是前地動瑞。見如鏡之光還是前光瑞。聞見是已彼佛為此作涅槃相是故唱苦。問此眾皆是佛同行人何因驚怖。答今論實者意不在權。又十地位有上下品。上品所作下品不知。佛力所作佛借神力昆蟲能知。不借神力則不能知。此無邊身承佛神力而現此瑞。首羅驚怖復何所疑。次第二雙。初從大眾見無邊身一一毛孔。明此菩薩示不思議不見而見。明一毛道即是見小。容七萬八千城莊嚴巨麗即是見大。然其身量同等虛空。空非大小安可說。盡而復不妨從彼而來。鉅細相容毛孔不闊城亦不小。復聞歡娛受樂之聲。復聞唱言苦哉之聲。復聞純說大乘之聲。即是非苦非樂不相障閡。菩薩所以現此事者。表於今佛入般涅槃亦不可思議。次從爾時無邊身菩薩與無量菩薩。是彼菩
【現代漢語翻譯】 現代漢語譯本 此間大眾以不可思議的方式，在不見的狀態下見到了無邊身（Avalokiteśvara，觀世音菩薩的化身）。這無邊身以不可思議的方式，在不來的狀態下而來。他們三次重複用供品供奉此佛（釋迦牟尼佛），而此佛不受彼佛的供奉。這三種現象仍然是經文開始時的三種瑞相。 彼佛（寶藏如來）說此（釋迦牟尼佛），此眾（娑婆世界的聽眾）見彼（寶藏如來及其菩薩），這就是聲瑞（聲音的吉祥徵兆）。此眾見彼眾來此，這就是動地瑞（大地震動的吉祥徵兆）。彼佛供獻此佛，此佛不受，這就是光瑞（光明的吉祥徵兆）。 最初的雙重瑞相中，首先是彼佛說此佛，這段文字分為四個部分：一是說明距離的遠近，二是彼佛說此佛，三是（菩薩）發來，四是顯現瑞相，正如經文所說。 其次是此眾見彼眾，也分為四個部分：一是驚怖，二是安慰，三是見彼眾，四是唱苦哉。然而大眾見佛本應生歡喜，為何反而唱苦？因為他們聽到彼佛說此佛將要入于涅槃。這仍然是之前的聲瑞，感覺大地動戰，仍然是之前的地動瑞，見到如鏡之光，仍然是之前的光瑞。聽到和見到這些，彼佛為此示現涅槃之相，所以他們才唱苦。 有人問：此眾都是佛的同行人，為何還會驚怖？回答是：現在討論的是真實情況，而不是權宜之計。而且十地菩薩的地位也有上下品之分，上品菩薩所做的事情，下品菩薩並不知道。如果是佛力所為，佛借用神力，昆蟲都能知道。如果不借用神力，就不能知道。這無邊身承蒙佛的神力而顯現這些瑞相，首羅（Sura，天神）驚怖又有什麼可懷疑的呢？ 其次是第二雙瑞相。首先是從大眾見到無邊身一一毛孔開始，說明此菩薩示現不可思議，不見而見。說明一毛道就是見小，容納七萬八千城莊嚴巨麗就是見大。然而其身量同等于虛空，虛空沒有大小，怎麼能說盡呢？而且不妨礙從彼而來。鉅細相容，毛孔不闊，城也不小。又聽到歡娛受樂之聲，又聽到唱言苦哉之聲，又聽到純說大乘之聲，即是非苦非樂，互不相礙。菩薩之所以示現這些事情，是爲了表明現在的佛入般涅槃也是不可思議的。 其次是從爾時無邊身菩薩與無量菩薩開始，是彼菩（提薩埵，菩薩的簡稱）
【English Translation】 English version Here, the assembly, through inconceivable means, sees without seeing the Boundless Body (Avalokiteśvara, manifestation of Guanshiyin Bodhisattva). This Boundless Body, through inconceivable means, comes without coming. They repeat three times offering gifts to this Buddha (Sakyamuni Buddha), but this Buddha does not accept the offerings of that Buddha. These three phenomena are still the three auspicious signs from the beginning of the sutra. That Buddha (Ratnagarbha Buddha) speaks of this Buddha (Sakyamuni Buddha), and this assembly (the audience in the Saha world) sees that Buddha (Ratnagarbha Buddha and his Bodhisattvas). This is the auspicious sign of sound. This assembly sees that assembly coming here, which is the auspicious sign of the earth shaking. That Buddha offers to this Buddha, but this Buddha does not accept, which is the auspicious sign of light. In the initial pair of auspicious signs, first, that Buddha speaks of this Buddha. This passage is divided into four parts: first, it explains the distance; second, that Buddha speaks of this Buddha; third, (the Bodhisattvas) send forth; fourth, the auspicious signs appear, as the text says. Second, this assembly sees that assembly, also divided into four parts: first, fear; second, comfort; third, seeing that assembly; fourth, lamenting 'bitter!' However, the assembly should rejoice upon seeing the Buddha, so why do they lament? Because they hear that Buddha saying that this Buddha will enter Nirvana. This is still the previous auspicious sign of sound, feeling the earth tremble, still the previous auspicious sign of the earth shaking, seeing the light like a mirror, still the previous auspicious sign of light. Hearing and seeing these, that Buddha manifests the appearance of Nirvana for this reason, so they lament. Someone asks: This assembly are all fellow practitioners of the Buddha, so why are they still afraid? The answer is: Now we are discussing the reality, not expediency. Moreover, the ten stages of Bodhisattvas have upper and lower grades. What the upper-grade Bodhisattvas do, the lower-grade Bodhisattvas do not know. If it is done by the power of the Buddha, and the Buddha borrows divine power, even insects can know. If divine power is not borrowed, then they cannot know. This Boundless Body manifests these auspicious signs by the grace of the Buddha's divine power, so what doubt is there that Sura (deva) is afraid? Next is the second pair of auspicious signs. First, it starts from the assembly seeing the Boundless Body's every pore, explaining that this Bodhisattva manifests the inconceivable, seeing without seeing. Explaining that one pore is seeing the small, and containing seventy-eight thousand cities with magnificent adornments is seeing the large. However, its body size is equal to the void, and the void has no size, so how can it be said to be exhausted? Moreover, it does not hinder coming from there. The large and small accommodate each other, the pores are not wide, and the cities are not small. Again, hearing the sound of joy and pleasure, again, hearing the sound of lamenting 'bitter!', again, hearing the sound of purely speaking of the Mahayana, which is neither bitter nor joyful, and do not hinder each other. The reason why the Bodhisattva manifests these things is to show that the current Buddha's entering Parinirvana is also inconceivable. Next, starting from the Boundless Body Bodhisattva and countless Bodhisattvas at that time, is that Bodhi (Bodhisattva's abbreviation)
薩以不可思議不來而來。次第三雙中初供佛。次不受如文。次例餘三方悉如文。問身既無邊此土他土俱在毛端。那忽從彼以來於此。是即彼邊而來此邊。此間大眾見從彼來。即是此邊見於彼邊。舊云。少分無邊故有來去。此不應爾。既言量同虛空。虛空豈有少分多分。既言少分則不同空。今明菩薩不思議色即邊無邊。無邊即邊。非邊非無邊。邊即無邊量同虛空。無邊即邊自彼之此此見彼來。雖邊無邊非邊非無邊。而能邊無邊故稱不可思議。若有定者非不思議。例如丈六梵不見頂。非見非不見。能見能不見。譬如帶鏡身邊身在鏡里。里而非里。非里而里。又如日不下池水不上升而影現水。頑閡之色尚復難思。況不思議寧以情取。從娑羅雙樹去。大段第三結召請中二。初結眾集。次結瑞相。瑞本集眾。眾既已集瑞亦隨竟。故須兩結。初結眾集又為二。先明其處不可思議。次明其人不可思議。初文者三十二由旬能容五十二眾長幡大蓋人無妨閡供具無傷。又針鋒微塵容無邊身已不思議。況受四方十方微塵無邊身菩薩。復有幾許眷屬。供具人無障閡具無損傷。此是處不思議。次人為四。初從十方下結他方眾集在針鋒及閻浮者。結此土眾集在雙樹。此是人不可思議。二簡應集不集不應集而集。應集即迦葉等三眾。不應集毒蟲惡人惡
鬼等三眾。此明集不集俱不可思議。三明眾集利益。謂集不集眾等起慈心。集不集處等皆嚴凈。羅那婆神者是集眾。三千大千眾生是不集眾。又揀除慈不慈。不慈者一闡提是不生慈心。慈不慈者皆不思議。從爾時三千世界以佛力故下重明處。三千是眾集處。十方世界是不集處。等皆嚴凈如極樂土。故言十方亦復如是。以眾集故致此利益。不集處不集眾不發心尚不思議。況復如來示生示滅寧可思議。此是結眾集竟。次從如來面門下結瑞相竟。從前至此總有九瑞。共成三意。但作一收。所以然者。聲光及風皆從口出。若收光入口風聲例然。收聲則息教。疑者問誰此表師去。收光則息照三障闇于道三業善不。生此表主去。收風則息神變顛倒無由得轉此表親去。大眾見一解三見收聲入口知必失師。是故嗚呼而哭唱言不受人天供養此哭失。由悲無法食見收光入口知必失主。是故哭言聖慧日光從今永滅。三障誰除三善誰發。見收風入口知必失親。是故哭言法船沉沒誰破無明此岸度到涅槃彼岸。三種之哭。哭主親師。嗚呼是意慟。號哭是口哀。戰動是身苦。三業悲戀乃至於此。
大般涅槃經疏卷第二(終) 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第三
隋章安頂法師撰
【現代漢語翻譯】 現代漢語譯本：鬼等三類眾生（鬼道眾生等三種類型的生命）。這裡所說的『集』（聚集）與『不集』（不聚集）都是不可思議的。三明眾（宿命明、天眼明、漏盡明）聚集帶來的利益，指的是聚集與不聚集的眾生都能生起慈悲心。聚集與不聚集的地方都變得莊嚴清凈。羅那婆神（守護神）是聚集的眾生，三千大千世界的眾生是不聚集的眾生。此外，還要區分慈悲與不慈悲。不慈悲的人，如一闡提（斷善根者），是不會生起慈悲心的。慈悲與不慈悲都是不可思議的。從那時起，由於佛陀的力量，下方的重明之處，三千大千世界是眾生聚集的地方，十方世界是不聚集的地方。所有地方都變得莊嚴清凈，如同極樂凈土。所以說十方世界也是如此。因為眾生聚集的緣故，才會有這樣的利益。不聚集的地方，不聚集的眾生，不發心，尚且不可思議，更何況如來示現出生和示現滅度呢？這部分是總結眾生聚集的情況。接下來從如來面門開始總結瑞相。從前面到這裡總共有九種瑞相，共同構成三種含義，但只作一個總結。之所以這樣，是因為聲音、光明和風都從口中發出。如果收回光明入口，風和聲音也是同樣的道理。收回聲音，就意味著教法止息，有疑問的人會問誰來教導，這表示老師離去。收回光明，就意味著照耀止息，三障（煩惱障、業障、報障）使人對道迷惑，三業（身、口、意）的善行不能產生，這表示主宰離去。收回風，就意味著神通變化止息，顛倒妄想沒有辦法轉變，這表示親人離去。大眾看到收回聲音入口，就知道必定失去老師，所以嗚呼哀嚎，哭喊著不再接受人天供養，這是哭泣失去老師。因為悲傷沒有佛法可以食用。看到收回光明入口，就知道必定失去主宰，所以哭喊著聖慧日光從今以後永遠熄滅，三障誰來消除，三善誰來啓發。看到收回風入口，就知道必定失去親人，所以哭喊著法船沉沒，誰來破除無明，從此岸度到涅槃彼岸。這三種哭泣，是哭泣主宰、親人和老師。嗚呼是內心的悲痛，號哭是口頭的哀傷，戰動是身體的痛苦。身口意三業的悲傷愛戀竟然到了這種程度。
《大般涅槃經疏》卷第二（終） 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第三
隋朝章安頂法師 撰
【English Translation】 English version: The three assemblies such as ghosts (beings in the ghost realm and other three types of life). Here, 'gathering' and 'not gathering' are both inconceivable. The benefits brought by the gathering of the three clear assemblies (three kinds of enlightenment: knowledge of past lives, divine eye, and extinction of outflows) refer to the fact that both gathering and non-gathering beings can generate compassion. The places of gathering and non-gathering all become solemn and pure. The Ronava gods (guardian deities) are the gathering beings, and the beings of the three thousand great thousand worlds are the non-gathering beings. In addition, it is necessary to distinguish between compassion and non-compassion. Those who are not compassionate, such as Icchantikas (those who have severed their roots of goodness), will not generate compassion. Compassion and non-compassion are both inconceivable. From that time on, due to the power of the Buddha, in the lower place of double brightness, the three thousand great thousand worlds are the places where beings gather, and the ten directions of the world are the places where they do not gather. All places become solemn and pure, like the Pure Land of Ultimate Bliss. Therefore, it is said that the ten directions are also like this. Because of the gathering of beings, there are such benefits. The non-gathering places, the non-gathering beings, and the non-arising of the mind are already inconceivable, let alone the Tathagata manifesting birth and manifesting extinction? This part summarizes the situation of the gathering of beings. Next, starting from the face of the Tathagata, it summarizes the auspicious signs. From the beginning to here, there are a total of nine auspicious signs, which together constitute three meanings, but only one summary is made. The reason for this is that sound, light, and wind all come out of the mouth. If the light is retracted into the mouth, the wind and sound are the same. Retracting the sound means that the teachings cease, and those who have doubts will ask who will teach, which indicates that the teacher is leaving. Retracting the light means that the illumination ceases, and the three obstacles (klesha-avarana, karma-avarana, vipaka-avarana) cause people to be confused about the path, and the good deeds of the three karmas (body, speech, and mind) cannot arise, which indicates that the master is leaving. Retracting the wind means that the supernatural transformations cease, and the inverted delusions have no way to be transformed, which indicates that the relatives are leaving. The assembly sees the retraction of the sound into the mouth and knows that they will surely lose the teacher, so they wail and cry out that they will no longer receive the offerings of humans and gods, which is crying for the loss of the teacher. Because of the sorrow that there is no Dharma to eat. Seeing the retraction of the light into the mouth, they know that they will surely lose the master, so they cry out that the sunlight of holy wisdom will be extinguished forever from now on, who will eliminate the three obstacles, and who will inspire the three good deeds. Seeing the retraction of the wind into the mouth, they know that they will surely lose their relatives, so they cry out that the Dharma boat has sunk, who will break through ignorance and cross from this shore to the other shore of Nirvana. These three kinds of crying are crying for the master, relatives, and teacher. 'Wu hu' is the grief in the heart, 'hao ku' is the sorrow in the mouth, and 'zhan dong' is the suffering in the body. The sorrow and love of the three karmas of body, speech, and mind have reached this extent.
The Nirvana Sutra Commentary, Volume 2 (End) Taisho Tripitaka, Volume 38, No. 1767, The Nirvana Sutra Commentary
The Nirvana Sutra Commentary, Volume 3
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
唐天臺沙門湛然再治
純陀品上
釋品為三。一辨疏密。二辨德行。三釋名。初意者依天竺文猶屬壽命品。開破今昔常無常義。于義則密于文則疏。謝氏從人從事題純陀品。于文則密于義則疏。今明涅槃施章。于梵漢兩文俱無所失。隨前人則施常命。隨後事則施常修(云云)。次德行者。純陀是二恒之數。何故別立一品。略明十異。一時眾先供而後請純陀先請而後供。二時眾三請佛皆默然。純陀一請如來即受。三因受大會。四因食開常。五自請住。六騰眾請。七金口嘆。八大眾嘆。九當徒問答。十往昔誓願眾無其一寧不立品。問純陀十異迥超眾表何不前供而後獻耶。答后供者讓他德也。舊明五讓謂賤讓貴凡讓聖粗讓妙少讓多近讓遠。今依文宜為十讓。初以俗讓。道謂僧尼眾。次以凡讓聖。謂學無學。三以淺讓深。謂諸菩薩。四以賤讓貴。即國王大臣。五以顯讓冥。謂天龍鬼神。六以少粗讓多妙。謂人天等。七以財讓法。即是魔眾。八以同類讓異類。即師子鳥蜂等。九以近讓遠。謂十方菩薩。十以城旁讓隱遁。忍辱仙眾。五讓收文不盡十意粗周。問何故昔默今默而有受不受異。答佛意難如。今通別兩解。今昔二默俱是四悉。世人所默有受不受。佛隨世界故有二默受不受異。或宜默受宜默不受。二俱生善。
【現代漢語翻譯】 現代漢語譯本
唐天臺沙門湛然再治 純陀品上 解釋本品分為三部分。一是辨別疏密，二是辨別德行，三是解釋名稱。第一層意思是，依據天竺文字，本品仍然屬於壽命品，闡明破除過去和現在的常與無常的意義。從意義上說很緊密，從文字上說則比較疏略。謝氏從人和事來命名為純陀品，從文字上說很緊密，從意義上說則比較疏略。現在闡明《涅槃經》的施章，在梵文和漢文兩種文字中都沒有缺失。跟隨前人的說法，就是施捨常命。跟隨後面的事情，就是施捨常修（等等）。 其次，關於德行方面。純陀（Cunda，人名，意為純善）是二恒河沙數的人之一，為什麼單獨設立一品？簡略說明十種不同之處。一是時間上，一般是大眾先供養而後請法，而純陀是先請法而後供養。二是時間上，一般大眾三次請求，佛都默然不語，而純陀一次請求，如來就接受了。三是因接受供養而有大會。四是因飲食而開示常義。五是親自請求佛住世。六是勸請大眾請求。七是金口讚歎。八是大眾讚歎。九是當場師徒問答。十是往昔的誓願，大眾沒有這些，難道不應該單獨立品嗎？ 問：純陀（Cunda）的十種殊勝之處遠遠超過大眾，為什麼不先供養而後獻法呢？答：后供養是爲了讓他人有行善的機會。舊的說法是五種謙讓，即卑賤的謙讓尊貴的，凡夫謙讓聖人，粗糙的謙讓精妙的，少的謙讓多的，近的謙讓遠的。現在依據文義，應該說是十種謙讓。首先是以世俗的身份謙讓出家修道的人，即僧尼大眾。其次是以凡夫的身份謙讓聖人，即有學位的和沒有學位的。三是以淺薄的謙讓深奧的，即諸位菩薩。四是以卑賤的謙讓尊貴的，即國王大臣。五是以顯現的謙讓隱沒的，即天龍鬼神。六是以少量粗糙的謙讓大量精妙的，即人天等等。七是以財物謙讓佛法，即是魔眾。八是以同類謙讓異類，即師子鳥蜂等等。九是以近處謙讓遠處，即十方菩薩。十是以城旁謙讓隱遁的，忍辱仙人等等。五種謙讓收錄的文字不完全，十種意義大致周全。 問：為什麼過去默然，現在也默然，卻有接受和不接受的差別？答：佛的意圖難以揣測。現在用通途和特別兩種方式來解釋。過去和現在的兩種默然都是四悉檀（catuḥ-samgrahavastu，四種普應根機的施教方法）。世人所默然，有接受和不接受。佛隨順世界的情況，所以有默然接受和默然不接受的差別。或者適宜默然接受，或者適宜默然不接受。兩種情況都能產生善果。
【English Translation】 English version
Tang Dynasty Tiantai Monk Zhanran's Revisions Chapter on Cunda, Part One This chapter is explained in three parts: 1. Discriminating between the concise and the detailed; 2. Discriminating between virtues and conduct; 3. Explaining the name. The first meaning is that, according to the Indian text, this chapter still belongs to the 'Lifespan' chapter, elucidating the meaning of breaking down the permanence and impermanence of the past and present. In terms of meaning, it is concise, but in terms of text, it is relatively sparse. Xie's naming it the 'Cunda' chapter from the person and events is concise in terms of text but sparse in terms of meaning. Now, clarifying the chapter on giving in the Nirvana Sutra does not lose anything in both the Sanskrit and Chinese texts. Following the previous people's explanation, it is giving of the constant life. Following the subsequent events, it is giving of the constant cultivation (etc.). Secondly, regarding virtues and conduct. Cunda (Cunda, a name, meaning 'pure goodness') is one of the number of two Ganges sands of people, why establish a separate chapter? Briefly explain ten differences. First, in terms of time, it is usually the assembly that makes offerings first and then requests the Dharma, while Cunda requests the Dharma first and then makes offerings. Second, in terms of time, the assembly usually requests three times, and the Buddha remains silent, while Cunda requests once, and the Tathagata accepts immediately. Third, there is a great assembly because of accepting the offering. Fourth, the meaning of permanence is revealed because of the food. Fifth, he personally requests the Buddha to stay in the world. Sixth, he urges the assembly to request. Seventh, the golden mouth praises. Eighth, the assembly praises. Ninth, there is a question-and-answer session between the teacher and disciples on the spot. Tenth, the past vows, none of which the assembly has, should it not be established as a separate chapter? Question: Cunda's (Cunda) ten superiorities far surpass the assembly, why not make offerings first and then offer the Dharma? Answer: Offering later is to allow others to have the opportunity to do good. The old saying is five concessions, that is, the lowly concede to the noble, the ordinary concede to the saint, the coarse concede to the subtle, the few concede to the many, the near concede to the far. Now, according to the meaning of the text, it should be said that there are ten concessions. First, using the secular status to concede to those who have left home to cultivate the Way, that is, the Sangha. Second, using the status of ordinary people to concede to the saints, that is, those with and without degrees. Third, using the shallow to concede to the profound, that is, the Bodhisattvas. Fourth, using the lowly to concede to the noble, that is, the kings and ministers. Fifth, using the manifest to concede to the hidden, that is, the devas, dragons, and spirits. Sixth, using the few and coarse to concede to the many and subtle, that is, humans and devas, etc. Seventh, using wealth to concede to the Dharma, that is, the demon hosts. Eighth, using the same kind to concede to the different kind, that is, lions, birds, bees, etc. Ninth, using the near to concede to the far, that is, the Bodhisattvas of the ten directions. Tenth, using those near the city to concede to the reclusive, the forbearance immortals, etc. The five concessions do not fully cover the text, and the ten meanings are roughly complete. Question: Why was there silence in the past and silence now, but there is a difference between acceptance and non-acceptance? Answer: The Buddha's intention is difficult to fathom. Now, explain it in two ways, general and special. The two silences of the past and present are both the four siddhantas (catuḥ-samgrahavastu, four methods of teaching that universally respond to the roots of beings). The silence of the people of the world has acceptance and non-acceptance. The Buddha follows the conditions of the world, so there is a difference between silent acceptance and silent non-acceptance. Or it is appropriate to accept silently, or it is appropriate to not accept silently. Both situations can produce good results.
欲生彼善故有二默。破惡得道亦復如是。聖無唐捐非凡所測。別釋者時眾無奇緣弱不感。令追責往緣是名世界默然不受。初若發言不受則后供息心。眾供都集普皆等受。是名為人默然不受。默不受者貶其不能因食以明不食開無常顯常無勝治力。是名對治默然不受。若是食身可默受食法身常諸無食無受。是名第一義默然不受。默然不受是佛境界。義不可盡略言四耳。三釋名者。純陀名也。六卷云。姓華名子純子之與陀二文互出。舊云。本名純陀后大眾稱德號為妙義。今則不然。純陀是彼音。妙義是此語。先立嘉名。為最後作瑞。所以大眾稱美。不應名德兩分。例如善吉空生即其儔也。然妙義淵博不可言盡。略示其十。謂義妙解妙檀妙位妙德妙感妙通妙說妙田妙益妙。義妙者三點四德不縱不橫不併不別。佛及眾生皆悉安住秘密藏中。文云。諸佛境界不可思議。一切法中有安樂性。解妙者解大涅槃微妙智慧照窮理性動合機宜發心畢竟等無差別。文云。言純陀者。名解妙義雖受人身心如佛心。檀妙者。八斛四斗充足一切針鋒大眾。文云。令汝具足檀波羅蜜。位妙者。雖在居家蓋諸無學工巧之賤。釋梵歸仰如盛滿月映蔽星辰。是優婆塞等法王子。文云。如幼出家墮大僧數。德妙者如前十異十讓。為佛為眾之所稱歎。文云。南無純
【現代漢語翻譯】 現代漢語譯本 爲了能夠往生到善處，有兩種默然（默：不說話，靜默；然：如此，這樣）。斷除惡業，證得聖道也是如此。聖人的行為不會是徒勞無功的，不是凡人所能測度的。如果分別解釋，是因為當時大眾沒有特殊的因緣，根基薄弱無法感應。如果追究以往的因緣，這就是所謂的世間默然不接受（不受：不接受供養）。 最初如果發言而不被接受，那麼之後就會停止供養的念頭。大眾的供養全部聚集，普遍平等地接受，這叫做人默然不接受。 默然不接受，是貶低他們不能通過飲食來明白不飲食的道理，開啟無常而彰顯常，沒有比這更好的治理方法了。這叫做對治默然不接受。 如果是血肉之軀可以默然接受飲食，那麼法身是永恒的，沒有飲食也沒有接受。這叫做第一義默然不接受。 默然不接受是佛的境界。道理無窮無盡，這裡簡略地說四種。 下面解釋名字的含義。純陀（Chunda）是他的名字。《六卷經》中說，他的姓是華，名是子純，子和陀兩個字交替出現。舊的說法是，他本名叫純陀，後來大眾稱讚他的德行，稱他為妙義。現在看來不是這樣。純陀是梵語音譯，妙義是漢語翻譯。先建立美好的名字，為最後示現瑞相做準備。所以大眾都稱讚他，不應該把名字和德行分開。例如善吉（Subhuti）和空生（Sunyata）就是這樣的例子。然而妙義的含義淵博，無法用語言窮盡，這裡簡略地說明十種。即義妙、解妙、檀妙、位妙、德妙、感妙、通妙、說妙、田妙、益妙。 義妙是指三點四德，不縱不橫，不併列也不分離。佛和眾生都安住在秘密藏中。《經文》中說，諸佛的境界不可思議，一切法中都有安樂的本性。 解妙是指理解大涅槃的微妙智慧，照亮窮盡事物的理性，行動符合時機，發心究竟，平等沒有差別。《經文》中說，純陀的意思是，名字是解妙義，雖然接受了人身，心卻像佛心一樣。 檀妙是指用八斛四斗的食物，充足地供養針尖般細小的大眾。《經文》中說，讓你具足檀波羅蜜（Dana Paramita，佈施波羅蜜）。 位妙是指，雖然身在家中，卻勝過那些沒有學問的工匠的卑賤。釋提桓因（Sakka）和梵天（Brahma）都歸向仰慕他，就像盛滿的月亮映照得星星都黯然失色。他是優婆塞（Upasaka，男居士）等同於法王子。《經文》中說，就像年幼的出家人，進入到大僧的行列。 德妙是指像前面所說的十種不同和十種謙讓，被佛和大眾所稱讚。《經文》中說，南無純陀（Namo Chunda，禮敬純陀）。
【English Translation】 English version To be reborn in a good place, there are two silences (silence: not speaking, stillness; thus: in this way). Breaking evil and attaining the Dao is also like this. The actions of a sage are not in vain, and cannot be measured by ordinary people. If explained separately, it is because the masses at that time did not have special causes and conditions, and their roots were weak and unable to respond. If the past causes and conditions are investigated, this is called the worldly silence of non-acceptance (non-acceptance: not accepting offerings). If one speaks initially and is not accepted, then the thought of making offerings will cease. If all the offerings of the masses are gathered and accepted universally and equally, this is called the silence of people not accepting. Silence of non-acceptance is to belittle their inability to understand the principle of non-eating through eating, to open up impermanence and reveal permanence, and there is no better way to govern than this. This is called the silence of counteracting non-acceptance. If it is a physical body that can silently accept food, then the Dharma body is eternal, without eating or accepting. This is called the silence of the first principle of non-acceptance. Silence of non-acceptance is the realm of the Buddha. The principle is endless, and here are four briefly mentioned. The following explains the meaning of the name. Chunda (Chunda) is his name. The 'Six-Fascicle Sutra' says that his surname is Hua, and his name is Zichun, with the characters Zi and Tuo appearing alternately. The old saying is that his original name was Chunda, and later the masses praised his virtue and called him Miaoyi. It doesn't seem to be the case now. Chunda is a transliteration of the Sanskrit sound, and Miaoyi is the Chinese translation. First establish a beautiful name to prepare for the final manifestation of auspicious signs. Therefore, the masses praise him, and the name and virtue should not be separated. For example, Subhuti (Subhuti) and Sunyata (Sunyata) are examples of this. However, the meaning of Miaoyi is profound and cannot be exhausted in words. Here are ten briefly explained. Namely, Miaoyi of meaning, Miaoyi of understanding, Miaoyi of giving, Miaoyi of position, Miaoyi of virtue, Miaoyi of feeling, Miaoyi of penetration, Miaoyi of speaking, Miaoyi of field, and Miaoyi of benefit. Miaoyi of meaning refers to the three points and four virtues, neither vertical nor horizontal, neither juxtaposed nor separated. Buddhas and sentient beings all dwell in the secret treasury. The 'Sutra' says that the realm of the Buddhas is inconceivable, and there is a nature of peace and happiness in all dharmas. Miaoyi of understanding refers to understanding the subtle wisdom of great Nirvana, illuminating and exhausting the rationality of things, acting in accordance with the times, initiating the mind ultimately, equally without difference. The 'Sutra' says that the meaning of Chunda is that the name is Miaoyi of understanding, although he has accepted a human body, his mind is like the mind of a Buddha. Miaoyi of giving refers to using eight hu and four dou of food to sufficiently provide for the masses as small as the tip of a needle. The 'Sutra' says, 'Let you be fully endowed with Dana Paramita (Dana Paramita, Perfection of Giving).' Miaoyi of position refers to, although being at home, he surpasses the lowliness of unlearned craftsmen. Sakka (Sakka) and Brahma (Brahma) both turn to admire him, just like the full moon shining so brightly that the stars are dimmed. He is an Upasaka (Upasaka, male lay disciple) equivalent to a Dharma prince. The 'Sutra' says, 'Like a young monk entering the ranks of the great Sangha.' Miaoyi of virtue refers to the ten differences and ten concessions mentioned earlier, which are praised by the Buddha and the masses. The 'Sutra' says, 'Namo Chunda (Namo Chunda, Homage to Chunda).'
陀南無純陀而為我等之所瞻仰。感妙者東方佛使作大神通人天枯燥赍持香飯獻而不受。九方亦爾況復人天。純陀一請即為哀納故知物妙非妙食粗不粗非粗非妙。文云普為大會哀受純陀最後供養。神通妙者始辦供具地六種動。正獻食時說十三偈如經即神通妙。說妙者巧興五難善覆有為如經。田妙者最後入滅是良福田。文云汝為眾生作良福田。益妙者因受其供普受大會則財益。一切因食開常即法益一切如經。純陀大士具此十妙及余無量一切諸妙故名純陀品。若依經名應言十大若依人名故言十妙。妙之與大左右之異。從此訖眾問是涅槃施。分文為三。此品施常住五果擬對此土雜類眾。哀嘆品施勝三修擬對此土聲聞眾。長壽品去。隨問而施擬對此土諸菩薩眾(云云)。問有他方眾何文擬之。答從現病品去更明五行十德。師子吼問性及迦葉陳如。擬對他方諸菩薩眾。然佛平等說普雨一切豈容分隔一往分文以示起盡于無分別中作差別說。問若爾始終只是一涅槃施則無餘章。答前明通意得作此說(云云)。此品為四。初因獻食以明不食。不食是常破于無常開非常非無常。二因其請住以不住破住開非住非不住。三因於論義有為無為且共置之開非有為非無為。四因催供明為滅須食為不滅不食開非滅非不滅。四段在文可尋。生起者眾被召來
{ "translations": [ "現代漢語譯本", "陀南無純陀（Chunda，人名）而為我等之所瞻仰。感妙者東方佛使作大神通人天枯燥赍持香飯獻而不受。九方亦爾況復人天。純陀一請即為哀納故知物妙非妙食粗不粗非粗非妙。文云普為大會哀受純陀最後供養。神通妙者始辦供具地六種動。正獻食時說十三偈如經即神通妙。說妙者巧興五難善覆有為如經。田妙者最後入滅是良福田。文云汝為眾生作良福田。益妙者因受其供普受大會則財益。一切因食開常即法益一切如經。純陀大士具此十妙及余無量一切諸妙故名純陀品。若依經名應言十大若依人名故言十妙。妙之與大左右之異。從此訖眾問是涅槃施。分文為三。此品施常住五果擬對此土雜類眾。哀嘆品施勝三修擬對此土聲聞眾。長壽品去。隨問而施擬對此土諸菩薩眾(云云)。問有他方眾何文擬之。答從現病品去更明五行十德。師子吼問性及迦葉（Kasyapa，人名）陳如（Ajnatakaundinya，人名）。擬對他方諸菩薩眾。然佛平等說普雨一切豈容分隔一往分文以示起盡于無分別中作差別說。問若爾始終只是一涅槃施則無餘章。答前明通意得作此說(云云)。此品為四。初因獻食以明不食。不食是常破于無常開非常非無常。二因其請住以不住破住開非住非不住。三因於論義有為無為且共置之開非有為非無為。四因催供明為滅須食為不滅不食開非滅非不滅。四段在文可尋。生起者眾被召來", "純陀南無（Namo，皈依）應受我們的瞻仰。東方佛陀（Buddha）感動于純陀的妙行，派遣具有大神通的天人攜帶香飯供養，卻不接受。其他九方的佛陀也是如此，更何況是人天。唯有純陀的邀請，佛陀才慈悲地接受，由此可知事物的妙處不在於是否精妙，食物的粗細也不在於是否粗糙。經文中說，佛陀普遍為大會接受了純陀最後的供養。神通的妙處在於，開始準備供具時，大地發生六種震動。正式獻食時，佛陀宣說了十三首偈頌，這便是神通的妙處。說法的妙處在於，巧妙地提出五種難題，善於涵蓋有為法，正如經文所說。田地的妙處在於，最終進入涅槃，是良好的福田。經文中說，『你為眾生作良福田』。利益的妙處在於，因為接受純陀的供養，普遍接受大會的供養，這就是財物上的利益。一切因飲食而開啟常住之理，這就是法益，一切都如經文所說。純陀大士具備這十種妙處以及其他無量的一切妙處，所以稱為純陀品。如果按照經名，應該稱為『十大』，如果按照人名，則稱為『十妙』。『妙』與『大』只是左右之別。從這裡到大眾提問，是關於涅槃的佈施。將經文分為三部分。此品是關於佈施常住五果，對應於此土的雜類眾生。哀嘆品是關於佈施殊勝的三種修行，對應於此土的聲聞眾。從長壽品開始，隨問題而佈施，對應於此土的諸菩薩眾（等等）。問：有其他方世界的眾生，用哪段經文對應呢？答：從現病品開始，進一步闡明五行十德。師子吼問性以及迦葉、陳如，對應於他方世界的諸菩薩眾。然而，佛陀平等說法，普降甘霖於一切眾生，豈能有所分隔？這裡只是大致地劃分經文，以顯示起止，在沒有分別之中作出差別之說。問：如果這樣，始終只是一種涅槃的佈施，那就沒有其他章節了。答：前面已經說明了通用的意義，可以這樣說（等等）。此品分為四個部分。首先，因為獻食而闡明不食。不食是常住之理，破除無常，開啟了非有常非無常的道理。其次，因為純陀的請求而住世，以不住世破除住世，開啟了非住世非不住世的道理。第三，因為討論有為法和無為法，暫時將它們放在一邊，開啟了非有為法非無為法的道理。第四，因為催促供養而闡明爲了滅度才需要飲食，爲了不滅度才不需要飲食，開啟了非滅度非不滅度的道理。這四個部分可以在經文中找到。生起的原因是大眾被召集而來。" ], "english_translations": [ "English version", 'Venerable Chunda (Chunda, name of a person) is worthy of our reverence. Moved by Chunda\'s wonderful deeds, the Buddha (Buddha) of the East sent great supernatural beings and devas (devas) carrying fragrant rice to offer, but the Buddha did not accept. The Buddhas of the other nine directions were the same, let alone humans and devas. Only at Chunda\'s invitation did the Buddha compassionately accept, thus knowing that the wonder of things does not lie in whether they are exquisite, and the coarseness of food does not lie in whether it is rough. The text says that the Buddha universally accepted Chunda\'s last offering for the great assembly. The wonder of supernatural power lies in the fact that when the preparations for the offering began, the earth shook in six ways. When the food was formally offered, the Buddha spoke thirteen verses, as described in the sutra, which is the wonder of supernatural power. The wonder of speaking lies in skillfully raising five difficulties and skillfully covering conditioned dharmas, as described in the sutra. The wonder of the field lies in the final entering into Nirvana (Nirvana), which is a good field of merit. The text says, \'You create a good field of merit for sentient beings.\' The wonder of benefit lies in the fact that because the Buddha accepted Chunda\'s offering, he universally accepted the offering of the great assembly, which is the benefit in terms of wealth. Everything opens up the principle of permanence through food, which is the benefit of Dharma, all as described in the sutra. The great Bodhisattva (Bodhisattva) Chunda possesses these ten wonders and countless other wonders, so it is called the Chunda Chapter. If based on the sutra name, it should be called \'Ten Greats\', but if based on the person\'s name, it is called \'Ten Wonders\'. The difference between \'wonder\' and \'great\' is only a matter of left and right. From here until the questions from the assembly, it is about the giving of Nirvana. The sutra is divided into three parts. This chapter is about giving the five fruits of permanence, corresponding to the mixed assembly of this land. The Lamentation Chapter is about giving the three superior practices, corresponding to the Sravaka (Sravaka) assembly of this land. Starting from the Longevity Chapter, giving according to the questions, corresponding to the Bodhisattva assembly of this land (etc.). Question: Which part of the sutra corresponds to the beings of other worlds? Answer: Starting from the Chapter on Manifesting Illness, the five practices and ten virtues are further explained. Simhanada (Simhanada) asks about the nature, and Kasyapa (Kasyapa, name of a person) and Ajnatakaundinya (Ajnatakaundinya, name of a person) are mentioned, corresponding to the Bodhisattva assembly of other worlds. However, the Buddha speaks the Dharma equally, universally showering nectar on all beings, how can there be separation? Here, the sutra is roughly divided to show the beginning and end, making distinctions within non-distinction. Question: If so, there is only one giving of Nirvana from beginning to end, then there are no other chapters. Answer: The general meaning has been explained earlier, so it can be said this way (etc.). This chapter is divided into four parts. First, because of the offering of food, it explains non-eating. Non-eating is the principle of permanence, breaking impermanence, and opening up the principle of neither permanent nor impermanent. Second, because of Chunda\'s request, the Buddha abides in the world, using non-abiding to break abiding, and opening up the principle of neither abiding nor non-abiding. Third, because of the discussion of conditioned and unconditioned dharmas, they are temporarily put aside, opening up the principle of neither conditioned nor unconditioned dharmas. Fourth, because of urging the offering, it explains that eating is needed for extinction, and non-eating is needed for non-extinction, opening up the principle of neither extinction nor non-extinction. These four parts can be found in the sutra. The reason for the arising is that the assembly was summoned.'" ] }
意在開密故因食明常。常則應住故因常請住。住非圓極。是故遮住以無住破住。住與無住互成得失。故有為無為且共置之。若置非求是是亦無是故即非是。是故文言方便涅槃即是而非故催其施今正是時。第二第三亦復如是。是非俱非寂滅為樂事窮理盡故低頭飲淚而辦供也。通別者雖分四段不可一向。何者圓滿妙說義不可盡隨其類音各各得解不可各解局于圓法。今三意望之一別舉常破無常。文云我今施汝常命色力安無閡辯別明於我。以有我故所以論於我住我觀。若無我者誰住誰觀。文云汝今當觀別明於凈有為不凈無為即凈。文云善覆如來有為之相。別明於樂樂即涅槃一切諸佛皆至是處。文云生已不住寂滅為樂。若一向從別則成對治失於圓旨此義可知(云云)。二明通者今所明常不言常異於我常即是我亦即凈樂我即是常亦即凈樂凈樂亦爾。文云是常法印即是諸佛之法界也。若但是常常即缺減不具四德寧當得是法界印耶。三明非通非別畢竟清凈。何者若但是常破于無常是待對法經論所害。釋論云無常者是對治法非第一義。常治無常亦復如是。中論云若法為待成是法還成待。今言常者非常無常故非通別。若是通者通即對別別既被非通寧。得是。當知常者非通非別。文云二施果報等無差別無通無別。乃名為等我亦如是非我無我。
【現代漢語翻譯】 現代漢語譯本 爲了開啟秘密，所以因為食物而明白常（nitya，永恒）。如果常是真實的，就應該安住於此，所以因為常而請求安住。安住並非圓滿的終極狀態。因此，遮止安住，用『無住』來破除『住』。『住』與『無住』相互構成得失。所以，有為（saṃskṛta，有造作的）和無為（asaṃskṛta，無造作的）姑且都放在一邊。如果放下卻又有所求，那麼『是』也就不是真正的『是』，所以說『即非是』。因此，文字言說是方便法門，涅槃（nirvāṇa，寂滅）即是而非是，所以催促施捨，現在正是時候。第二和第三也是這樣。『是』與『非』，以及『既是又非』，都以寂滅為樂事，窮盡真理，所以低頭飲淚而辦理供養。 通別（sāmānya-viśeṣa，共相和自相）雖然分為四個部分，但不可執著於一方面。為什麼呢？因為圓滿微妙的說法，其意義是無窮無盡的，隨著不同的聲音，各自都能得到理解，但不能各自的理解侷限於圓滿的佛法。現在從三個角度來看，其中一個角度是特別地舉出『常』來破除『無常』。經文中說：『我現在施予你常命、色力，安穩無礙的辯才，明白勝過我。』因為有『我』的緣故，所以才討論關於『我住』、『我觀』。如果沒有『我』，誰來安住？誰來觀照？經文中說：『你現在應當觀察』，特別說明『凈』，有為法是不凈的，無為法即是凈。經文中說：『善於覆蓋如來有為之相。』特別說明『樂』，樂即是涅槃，一切諸佛都到達這個地方。經文中說：『生已不住，寂滅為樂。』如果一味地從『別』的角度出發，就會成為對治法，失去圓滿的宗旨，這個道理是可以理解的。 第二點說明『通』，現在所說的『常』，不說是異於『我』的常，『常』即是『我』，也即是『凈』、『樂』，『我』即是『常』，也即是『凈』、『樂』，『凈』、『樂』也是如此。經文中說：『是常法印，即是諸佛的法界。』如果僅僅是『常』，那麼就缺減，不具備四德（常、樂、我、凈），怎麼能得到法界印呢？ 第三點說明『非通非別』，畢竟清凈。為什麼呢？如果僅僅是『常』，破除『無常』，這是待對法，為經論所破斥。《釋論》中說：『無常，是對治法，不是第一義。』常治無常也是如此。《中論》中說：『如果法是依賴條件而成立的，那麼這個法反過來也成為依賴條件。』現在所說的『常』，不是常，也不是無常，所以不是『通』也不是『別』。如果是『通』，『通』就與『別』相對，『別』既然被否定，『通』又怎麼能成立呢？應當知道，『常』不是『通』也不是『別』。經文中說：『兩種施捨的果報相等，沒有差別，沒有通也沒有別，才名為等。』『我』也是如此，非『我』也非『無我』。
【English Translation】 English version Intending to open the secret, therefore, through food, one understands permanence (nitya). If permanence is real, one should abide in it, hence requesting to abide because of permanence. Abiding is not the ultimate state of perfect completion. Therefore, abiding is obstructed, using 'non-abiding' to break 'abiding'. 'Abiding' and 'non-abiding' mutually constitute gain and loss. Therefore, conditioned (saṃskṛta) and unconditioned (asaṃskṛta) are both temporarily set aside. If setting aside still involves seeking, then 'is' is not truly 'is', hence saying 'is not is'. Therefore, verbal expressions are expedient means; nirvāṇa is is and is not, so urging giving, now is the right time. The second and third are also like this. 'Is' and 'is not', and 'both is and is not', all take quiescence as joyful matter, exhausting the truth, so bowing the head, drinking tears, and managing offerings. Generality and Particularity (sāmānya-viśeṣa), although divided into four sections, should not be adhered to one-sidedly. Why? Because the meaning of the perfect and subtle teaching is inexhaustible; according to different sounds, each can gain understanding, but each understanding should not be limited to the complete Dharma. Now, from three perspectives, one perspective is to specifically raise 'permanence' to break 'impermanence'. The scripture says: 'I now bestow upon you permanent life, form, strength, secure and unobstructed eloquence, understanding surpassing me.' Because there is 'self', therefore, one discusses 'self-abiding' and 'self-observation'. If there is no 'self', who abides? Who observes? The scripture says: 'You should now observe', specifically explaining 'purity'; conditioned phenomena are impure, unconditioned phenomena are pure. The scripture says: 'Skillfully covering the conditioned aspect of the Tathāgata.' Specifically explaining 'bliss'; bliss is nirvāṇa, all Buddhas reach this place. The scripture says: 'Having been born, not abiding, quiescence is bliss.' If one proceeds solely from the perspective of 'particularity', it becomes a counteractive method, losing the complete purpose; this principle can be understood. The second point explains 'generality'; the 'permanence' now spoken of is not said to be permanence different from 'self'; 'permanence' is 'self', which is also 'purity' and 'bliss'; 'self' is 'permanence', which is also 'purity' and 'bliss'; 'purity' and 'bliss' are also like this. The scripture says: 'This permanent Dharma seal is the Dharmadhātu of all Buddhas.' If it is merely 'permanence', then it is deficient, not possessing the four virtues (permanence, bliss, self, purity), how can one obtain the Dharma seal? The third point explains 'neither generality nor particularity', ultimately pure. Why? If it is merely 'permanence', breaking 'impermanence', this is a relative method, refuted by scriptures and treatises. The Shastra says: 'Impermanence is a counteractive method, not the ultimate meaning.' Permanence treating impermanence is also like this. The Madhyamaka-karika says: 'If a dharma is established depending on conditions, then that dharma in turn becomes a condition.' The 'permanence' now spoken of is neither permanent nor impermanent, so it is neither 'generality' nor 'particularity'. If it is 'generality', 'generality' is relative to 'particularity'; since 'particularity' is negated, how can 'generality' be established? It should be known that 'permanence' is neither 'generality' nor 'particularity'. The scripture says: 'The results of the two kinds of giving are equal, without difference, without generality or particularity, only then is it called equal.' 'Self' is also like this, neither 'self' nor 'non-self'.
文云汝今當觀諸佛境界佛境界者無我無無我凈亦如是非凈非不凈。文云有為無為且共置之舍有舍無即非凈非不凈樂亦如是非樂非不樂名寂滅樂。文云不應思惟長壽短壽無長無短即非樂非不樂如是三意不可定。三不縱不橫不併不別即通而別即非通別不一二三而一二三須識圓妙乃解于常。又此四文成前起后。言成前者。上大聲普告令最後問為欲顯發方便密教。今果為開雙非之教上面門放光卻障生善咸欲成就第一空行。今果勸觀諸佛境界。上地動翻倒咸歸佛所。今果示有為無為且共置之慾求正法應如是學。如是學已寂滅為樂同於如來所至到處故涅槃施成前召請等義。言起後者。教觀諸佛境界即般若德。欲求正法應如是學且共置之即解脫德。寂滅之樂佛所到處即法身德。如此分文即顯佛語上中下善不徒開章。初獻供文為四。一請二受三難四答。請又二。初經家敘德。二發言陳請。敘德為二。一敘德。二敬儀。先敘其讓德。次敘所為德。敘讓德中兼具十意。優婆塞如前釋。此即三讓。謂俗讓道凡讓聖淺讓深。拘尸城如前釋。此是以近讓遠。城旁讓隱遁工巧之子有二義將作大匠子則貴執斧子則賤未知是何且指以賤讓貴。以粗讓妙。同類十五人者。一本云五十。雙捲雲五百十五。據端首五十。據親近五百據徒屬。或當如此。此之一句
【現代漢語翻譯】 現代漢語譯本：經文中說，『你現在應當觀察諸佛的境界。諸佛的境界是無我，也非無無我，清凈也是如此，非清凈也非非清凈。』 經文中說，『有為法和無為法姑且放在一邊，捨棄有和捨棄無，即非清凈也非非清凈，快樂也是如此，非快樂也非非快樂，名為寂滅樂。』 經文中說，『不應該思惟長壽和短壽，沒有長也沒有短，即非快樂也非非快樂。』像這樣三種意念不可執著於一定。 三種意念不縱容，不橫逆，不併合，不分離，即是相通而又相別，即非相通也非相別，不是一也不是二三，而是一二三，必須認識到圓滿的奧妙才能理解常的真諦。 而且這四段經文承前啓後。說『承前』，是說上面大聲普遍告知，讓最後發問，是爲了顯發方便的秘密教義。現在的結果是開啟雙重否定的教義，上面從面門放光，去除障礙，產生善念，都想成就第一空行。現在的結果是勸導觀察諸佛的境界。上面大地動搖翻轉，都歸向佛所。現在的結果是顯示有為法和無為法姑且放在一邊，想要尋求正法應當這樣學習。像這樣學習之後，寂滅為樂，如同如來所到達的地方，所以涅槃施成就了前面的召請等意義。 說『啟后』，是說教導觀察諸佛的境界，就是般若德（Prajna-guna，智慧功德）。想要尋求正法應當這樣學習，姑且放在一邊，就是解脫德（Moksha-guna，解脫功德）。寂滅的快樂，佛所到達的地方，就是法身德（Dharmakaya-guna，法身功德）。這樣劃分經文，就顯示佛語從上到下都是善妙的，不是徒然開啟篇章。最初的獻供經文分為四個部分：一、請；二、受；三、難；四、答。『請』又分為兩個部分：一是經家敘述功德；二是發言陳述請求。敘述功德又分為兩個部分：一是敘述功德；二是敬儀。先敘述謙讓的功德，其次敘述所作的功德。敘述謙讓的功德中兼具十種含義。優婆塞（Upasaka，近事男）如前面解釋。這就是三種謙讓，即世俗謙讓于道，凡夫謙讓于聖人，淺顯謙讓于深奧。拘尸城（Kushinagar，拘尸那迦）如前面解釋。這是以近處謙讓于遠處。城旁的工巧之子有兩種含義：將作大匠的兒子則貴，執斧子的兒子則賤，不知道是哪種，姑且指以賤謙讓于貴，以粗糙謙讓於美妙。同類的十五人，有一種版本說是五十人，雙卷本說是五百十五人。根據最初的端首是五十人，根據親近的人是五百人，根據徒屬。或許應當如此。這一句話
【English Translation】 English version: The text says, 'You should now observe the realms of all Buddhas. The realms of all Buddhas are without self, and also not without non-self, purity is also like this, neither purity nor non-non-purity.' The text says, 'Let's put aside conditioned and unconditioned dharmas for the moment, abandoning existence and abandoning non-existence, which is neither purity nor non-non-purity, happiness is also like this, neither happiness nor non-non-happiness, called the bliss of Nirvana (Nirvana-sukha, 寂滅樂).' The text says, 'One should not contemplate longevity and shortness of life, there is neither long nor short, which is neither happiness nor non-non-happiness.' These three thoughts should not be clung to as certain. The three thoughts are not indulgent, not perverse, not combined, not separated, that is, interconnected and yet distinct, neither interconnected nor distinct, not one nor two or three, but one, two, and three, one must recognize the perfect subtlety to understand the truth of permanence. Moreover, these four passages connect the preceding and following. Saying 'connecting the preceding' means that the loud and universal announcement above, allowing the last question, is to reveal the secret teachings of skillful means. The current result is to open the teachings of double negation, the light emitted from the face above, removing obstacles, generating good thoughts, all wanting to achieve the first empty practice. The current result is to encourage the observation of the realms of all Buddhas. The earth shaking and overturning above, all returning to the Buddha. The current result is to show that conditioned and unconditioned dharmas should be put aside for the moment, those who want to seek the true Dharma should learn in this way. After learning in this way, Nirvana (Nirvana, 涅槃) is bliss, like the places reached by the Tathagata (Tathagata, 如來), so the Nirvana offering fulfills the meaning of the preceding invitation, etc. Saying 'initiating the following' means that teaching the observation of the realms of all Buddhas is the Prajna-guna (般若德, wisdom virtue). Those who want to seek the true Dharma should learn in this way, putting it aside for the moment, which is the Moksha-guna (解脫德, liberation virtue). The bliss of Nirvana, the places reached by the Buddha, is the Dharmakaya-guna (法身德, Dharma body virtue). Dividing the text in this way shows that the Buddha's words are good from top to bottom, not just opening chapters in vain. The initial offering text is divided into four parts: one, request; two, acceptance; three, difficulty; four, answer. 'Request' is further divided into two parts: one, the sutra family narrates the merits; two, speaking and stating the request. Narrating the merits is further divided into two parts: one, narrating the merits; two, respectful etiquette. First, narrate the merits of humility, and then narrate the merits of what has been done. Narrating the merits of humility includes ten meanings. Upasaka (優婆塞, lay Buddhist) is explained as before. This is the three humility, that is, secular humility to the Tao, ordinary people humility to the saints, shallow humility to the profound. Kushinagar (拘尸城, Kushinagar) is explained as before. This is using the near to humble the far. The sons of craftsmen next to the city have two meanings: the son of a great craftsman is noble, the son who holds an axe is lowly, not knowing which one, let's refer to the lowly to humble the noble, using the rough to humble the wonderful. The fifteen people of the same kind, one version says fifty people, the double volume says five hundred and fifteen people. According to the initial beginning, there are fifty people, according to the close people, there are five hundred people, according to the followers. Perhaps it should be like this. This sentence
是同類讓異類。以顯讓冥。以少讓多。今敘意者。此人正為請。佛受供即是以財讓法。依文證義義自滿足。次為令世間得善果者。敘所為德善果多涂。謂可意果無漏果隨分果究竟果。可意果者賢聖所訶。文云我今於此處不求人天身。無漏果者二乘灰滅。經家所嘆。必非自調自凈之果。隨分果者。三賢十聖住果報分而非極。下文云我今所獻食愿得無上報。故非分果為令眾生得佛菩提究竟之果。次捨身威儀下。敘敬儀威儀不同。謂俗威儀。道威儀。法門威儀。佛威儀。如波斯匿王見諸佛時舍五威儀。冠劍𤧑履車余雖無五亦有脫巾解帶徒行等。皆俗威儀。道威儀者。謂偏袒單縫天冠天衣法式規矩等。法門威儀者。謂生忍法忍等諸法門也。佛威儀者。謂相好力無畏不共等法。或可舍俗服服道服。或舍事服入法門服。或即俗服是力無畏。偏袒右肩者。有俗袒道袒權袒實袒。俗袒者如書中肉袒謝罪。道袒者弟子事師供役便易故袒右覆左。權袒者權化易行故袒權覆實。此釋他經非今教意。今言袒實覆權覆無常之權袒雙非之實。正當機利物便易得宜故言偏袒右肩。右膝著地者。日既右轉隨順世間。以右著地即世界也。日是陽精表智導行此即為人。文殊經云。右是正道左是邪道。用正去邪此是對治。膝表於行地表于理以行契理故以膝著地
【現代漢語翻譯】 現代漢語譯本： 『是同類讓異類』，指用相同的施捨給不同的。『以顯讓冥』，用看得見的供養讓給看不見的。『以少讓多』，用少量的供養讓給大量的。現在敘述供養的意圖，這個人正是爲了祈請。佛接受供養就是以財物來換取佛法。依照經文來證明，意義自然就滿足了。其次，爲了使世間得到善果，敘述所作的功德，善果有很多種，包括可意果、無漏果、隨分果和究竟果。可意果，是賢聖所呵斥的。經文中說：『我現在在這裡不求人天之身』。無漏果，是二乘（聲聞、緣覺）的灰身滅智，被經家所嘆息，必定不是自我調伏、自我清凈的果。隨分果，是三賢十聖所住的果報分，而不是最終的果位。下文說：『我現在所獻的食物，愿得到無上的果報』，所以不是隨分果，而是爲了令眾生得到佛菩提的究竟之果。其次，『捨身威儀』以下，敘述恭敬的儀態，威儀有所不同，包括世俗的威儀、修道的威儀、法門的威儀和佛的威儀。例如波斯匿王見到諸佛時，捨棄五種威儀：冠、劍、𤧑、履、車。其餘的人即使沒有這五種，也有脫帽解帶、徒步行走等，這些都是世俗的威儀。修道的威儀，包括偏袒、單縫的袈裟、天冠、天衣、法式規矩等。法門的威儀，包括生忍、法忍等各種法門。佛的威儀，包括相好、力、無畏、不共法等。或者可以捨棄世俗的服裝，穿上修道的服裝；或者捨棄事相上的服裝，進入法門的服裝；或者即使是世俗的服裝，也具有力、無畏的功德。『偏袒右肩』，有世俗的袒露、修道的袒露、權宜的袒露和真實的袒露。世俗的袒露，如書中所說的肉袒謝罪。修道的袒露，是弟子侍奉師長，爲了供養役使方便而袒露右肩，遮蓋左肩。權宜的袒露，是爲了權巧變化，容易行事，所以袒露權宜的一面，遮蓋真實的一面。這解釋的是其他經典，不是現在所講的教義。現在所說的袒露真實，遮蓋權宜，遮蓋無常的權宜，袒露雙非的真實。正是爲了應機施教，利益眾生，方便得宜，所以說『偏袒右肩』。『右膝著地』，太陽向右執行，隨順世間。用右膝著地，右膝代表世界。太陽是陽精，代表智慧，引導行為，這就是為人。文殊經說：『右是正道，左是邪道』。用正道去除邪道，這是對治。膝代表行為，地代表真理，用行為契合真理，所以用膝蓋著地。 English version: 'To let similar beings yield to dissimilar beings' means using the same to give to the different. 'To let the visible yield to the invisible' means using visible offerings to yield to the invisible. 'To let the few yield to the many' means using a small amount of offerings to yield to a large amount. Now, narrating the intention of the offering, this person is precisely for requesting. The Buddha accepting offerings is exchanging wealth for Dharma. According to the scriptures to prove, the meaning is naturally satisfied. Secondly, in order to enable the world to obtain good results, narrating the merits of what is done, there are many kinds of good results, including agreeable results, non-outflow results, partial results, and ultimate results. Agreeable results are those that are scolded by the virtuous and sages. The scripture says: 'I am not seeking human or heavenly bodies here now.' Non-outflow results are the annihilation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), which are sighed by the scripture scholars, and are certainly not the results of self-taming and self-purification. Partial results are the fruit divisions inhabited by the Three Worthies and Ten Saints, not the ultimate fruit position. The following text says: 'I now offer food, wishing to obtain the supreme reward,' so it is not a partial result, but to enable sentient beings to obtain the ultimate fruit of Bodhi. Secondly, 'abandoning body and demeanor' below, narrating respectful demeanor, demeanor is different, including secular demeanor, Taoist demeanor, Dharma-door demeanor, and Buddha demeanor. For example, when King Prasenajit saw the Buddhas, he abandoned five kinds of demeanor: crown, sword, 𤧑, shoes, and chariot. Others, even if they do not have these five, also have undressing, walking, etc., which are all secular demeanor. Taoist demeanor includes partial exposure, single-seam robes, heavenly crowns, heavenly clothes, Dharma-style rules, etc. Dharma-door demeanor includes the forbearance of birth, the forbearance of Dharma, and other Dharma-doors. Buddha demeanor includes the characteristics, powers, fearlessness, non-common Dharma, etc. Or one can abandon secular clothing and wear Taoist clothing; or abandon the clothing of affairs and enter the clothing of the Dharma-door; or even secular clothing has the merits of power and fearlessness. 'Partially exposing the right shoulder' has secular exposure, Taoist exposure, expedient exposure, and real exposure. Secular exposure is like the naked upper body to apologize in the book. Taoist exposure is when disciples serve their teachers, exposing the right shoulder and covering the left shoulder for easy offering and service. Expedient exposure is for skillful transformation and easy action, so exposing the expedient side and covering the real side. This explains other scriptures, not the teachings being taught now. Now, the so-called exposing the real and covering the expedient, covering the expedient of impermanence, and exposing the reality of non-duality. It is precisely for teaching according to the opportunity, benefiting sentient beings, and facilitating appropriateness, so it is said 'partially exposing the right shoulder'. 'Right knee touching the ground', the sun runs to the right, following the world. Touching the ground with the right knee, the right knee represents the world. The sun is Yang essence, representing wisdom, guiding behavior, which is being human. The Mañjuśrī Sutra says: 'Right is the right path, left is the evil path.' Using the right path to remove the evil path, this is the antidote. The knee represents behavior, the ground represents truth, using behavior to match truth, so touching the ground with the knee.
【English Translation】 English version: 『To let similar beings yield to dissimilar beings』 means using the same to give to the different. 『To let the visible yield to the invisible』 means using visible offerings to yield to the invisible. 『To let the few yield to the many』 means using a small amount of offerings to yield to a large amount. Now, narrating the intention of the offering, this person is precisely for requesting. The Buddha accepting offerings is exchanging wealth for Dharma. According to the scriptures to prove, the meaning is naturally satisfied. Secondly, in order to enable the world to obtain good results, narrating the merits of what is done, there are many kinds of good results, including agreeable results, non-outflow results, partial results, and ultimate results. Agreeable results are those that are scolded by the virtuous and sages. The scripture says: 『I am not seeking human or heavenly bodies here now.』 Non-outflow results are the annihilation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), which are sighed by the scripture scholars, and are certainly not the results of self-taming and self-purification. Partial results are the fruit divisions inhabited by the Three Worthies and Ten Saints, not the ultimate fruit position. The following text says: 『I now offer food, wishing to obtain the supreme reward,』 so it is not a partial result, but to enable sentient beings to obtain the ultimate fruit of Bodhi. Secondly, 『abandoning body and demeanor』 below, narrating respectful demeanor, demeanor is different, including secular demeanor, Taoist demeanor, Dharma-door demeanor, and Buddha demeanor. For example, when King Prasenajit (king of Kosala) saw the Buddhas, he abandoned five kinds of demeanor: crown, sword, 𤧑, shoes, and chariot. Others, even if they do not have these five, also have undressing, walking, etc., which are all secular demeanor. Taoist demeanor includes partial exposure, single-seam robes, heavenly crowns, heavenly clothes, Dharma-style rules, etc. Dharma-door demeanor includes the forbearance of birth, the forbearance of Dharma, and other Dharma-doors. Buddha demeanor includes the characteristics, powers, fearlessness, non-common Dharma, etc. Or one can abandon secular clothing and wear Taoist clothing; or abandon the clothing of affairs and enter the clothing of the Dharma-door; or even secular clothing has the merits of power and fearlessness. 『Partially exposing the right shoulder』 has secular exposure, Taoist exposure, expedient exposure, and real exposure. Secular exposure is like the naked upper body to apologize in the book. Taoist exposure is when disciples serve their teachers, exposing the right shoulder and covering the left shoulder for easy offering and service. Expedient exposure is for skillful transformation and easy action, so exposing the expedient side and covering the real side. This explains other scriptures, not the teachings being taught now. Now, the so-called exposing the real and covering the expedient, covering the expedient of impermanence, and exposing the reality of non-duality. It is precisely for teaching according to the opportunity, benefiting sentient beings, and facilitating appropriateness, so it is said 『partially exposing the right shoulder』. 『Right knee touching the ground』, the sun runs to the right, following the world. Touching the ground with the right knee, the right knee represents the world. The sun is Yang essence, representing wisdom, guiding behavior, which is being human. The Mañjuśrī Sutra says: 『Right is the right path, left is the evil path.』 Using the right path to remove the evil path, this is the antidote. The knee represents behavior, the ground represents truth, using behavior to match truth, so touching the ground with the knee.
即第一義。此意通用可解他經。若依今經膝即常行地即常理。以行到理故膝著地此是第一義也。不釋合掌私云事釋可知。如世斂手則表敬也。若所表者二表權實二理諸教諸味各有此二。今經合已理無外也。悲感者悲則悲他感則感佛。他行不同悲亦不一諸供不受則福德不生是故悲也。供既不受不得因供開常是故悲也。常既不開雙非不顯是故悲也。佛若受供最後檀成。我與同類眾愿悉滿故以悲助他以感祈佛。不釋禮足。私云以我之頂歸佛足下。故諸教之果咸歸圓因。次白佛去陳請。謂標請正請。結請標為二。初標三寶舟杭。次標自他求度。初世尊及比丘僧即二寶也。佛及比丘智斷具足即是法寶。哀者慈悲法門指此一宇。又是法寶。如是三寶即無供之眾為有供眾而作福田。若無無供供無所供供。若無受供無由供是故須請。受我等者即是同類群輩。言最後者由初致后。如來出世初益眾生。今入涅槃后益眾生。佛無再受之期。我無再供之日。故言最後。為度無量者標他也。如此自他欲憑舟航請求度脫。世尊去正請有三。法譬合法說為二。一所失故請。二所求故請。所失為兩。初明所失。次釋所失。初所失者。失於三寶。無主是失佛。無親是失法。無救是失僧。無護去釋所失。若無主忠無所護。若無親孝無所歸。若無師學無所趣。
【現代漢語翻譯】 現代漢語譯本： 即是第一義諦。這個意思可以通用，用來理解其他經典。如果按照《維摩詰經》的說法，『膝』就是常行，『地』就是常理。因為修行到達真理，所以膝蓋著地，這就是第一義。經文中沒有解釋合掌，我私下認為從世俗的角度解釋就可以理解。就像世俗中收斂雙手就表示恭敬。如果所要表達的是，『合掌』表達權實二理，那麼各教各派的教義和修行方法都包含這兩種道理。現在經文中說『合掌』，意思是真理無所不在。『悲感』，『悲』是悲憫他人，『感』是感念佛陀。他人的行為不同，悲憫的方式也不一樣，如果一切供養都不接受，那麼福德就不會產生，所以要悲憫。既然供養不被接受，就不能因為供養而開啟常道，所以要悲憫。常道既然不能開啟，雙重否定就不能顯現，所以要悲憫。佛如果接受供養，最後的佈施才能完成，我和同類眾生的願望才能全部滿足，所以用悲憫來幫助他人，用感恩來祈求佛陀。經文中沒有解釋禮足，我私下認為，這是將我的頭頂歸於佛的足下，所以各教派的果實都歸於圓滿的因。接下來是稟告佛陀，陳述請求，包括標請、正請和結請。標請分為兩部分，首先標明三寶是舟船和橋樑，其次標明為自己和他人求得解脫。最初的世尊和比丘僧就是佛寶和僧寶。佛和比丘智慧和斷德具足，就是法寶。『哀』字是慈悲法門，指的就是法寶。這樣的三寶，即使是沒有供養的眾生，也為有供養的眾生作為福田。如果沒有沒有供養的人，供養就沒有對象；如果沒有接受供養的人，就沒有供養的途徑，所以必須請求。『受我等者』，指的是同類的群體。『言最後者』，因為有開始才有最後。如來出世，最初利益眾生，現在入涅槃，最後利益眾生。佛沒有再次接受供養的時期，我沒有再次供養的日子，所以說是最後。『為度無量者』，標明是爲了他人。這樣自己和他人想要憑藉舟船橋樑，請求得到解脫。世尊，接下來是正請，分為三個部分：法說、譬喻和合法。法說分為兩部分：一是說明所失去的，二是說明所要求的。所失去的又分為兩部分：首先說明所失去的，其次解釋所失去的。首先說明所失去的，是失去了三寶。沒有主人是失去了佛，沒有親人是失去了法，沒有救助是失去了僧。『無護』，接下來解釋所失去的。如果沒有主人，忠誠就沒有歸屬；如果沒有親人，孝道就沒有歸宿；如果沒有老師，學業就沒有方向。
【English Translation】 English version: That is the ultimate truth (First Principle). This meaning can be universally applied to understand other sutras. According to the Vimalakirti Sutra, 'knees' represent constant practice, and 'ground' represents constant principle. Because practice leads to truth, kneeling on the ground signifies the ultimate truth. The sutra does not explain the meaning of joining palms (Anjali), but I privately believe it can be understood from a worldly perspective. Just as folding hands in the secular world expresses respect. If what is being expressed is that 'joining palms' represents the two principles of expediency and reality, then the teachings and methods of various schools all contain these two principles. Now the sutra says 'joining palms', meaning that truth is all-pervasive. 'Sorrow and gratitude', 'sorrow' is compassion for others, and 'gratitude' is gratitude towards the Buddha. Others' actions are different, and the ways of compassion are also different. If all offerings are not accepted, then merit will not arise, so there must be compassion. Since offerings are not accepted, the eternal path cannot be opened through offerings, so there must be compassion. Since the eternal path cannot be opened, double negation cannot be revealed, so there must be compassion. If the Buddha accepts offerings, the final Dana (giving) can be completed, and the wishes of me and all sentient beings can be fulfilled, so use compassion to help others and use gratitude to pray to the Buddha. The sutra does not explain the meaning of bowing at the feet, but I privately believe that it means placing my head at the Buddha's feet, so the fruits of all schools return to the perfect cause. Next is reporting to the Buddha and stating the request, including the initial request, the main request, and the concluding request. The initial request is divided into two parts: first, it indicates that the Three Jewels (Triratna) are boats and bridges; second, it indicates seeking liberation for oneself and others. The initial World Honored One (世尊, Shìzūn) and the Bhikshu Sangha (比丘僧, Bǐqiū sēng) are the Buddha Jewel (佛寶, Fó bǎo) and the Sangha Jewel (僧寶, Sēng bǎo). The Buddha and the Bhikshus are fully equipped with wisdom and virtue, which is the Dharma Jewel (法寶, Fǎ bǎo). The word 'sorrow' is the Dharma gate of compassion, which refers to the Dharma Jewel. Such Three Jewels, even for sentient beings without offerings, serve as fields of merit for sentient beings with offerings. If there are no people without offerings, there is no object for offerings; if there is no one to receive offerings, there is no way to make offerings, so it is necessary to request. 'Those who receive us' refers to the group of the same kind. 'The last words' because there is a beginning, then there is an end. When the Tathagata (如來, Rúlái) appeared in the world, he initially benefited sentient beings, and now when he enters Nirvana (涅槃, Nièpán), he finally benefits sentient beings. The Buddha has no time to receive offerings again, and I have no day to make offerings again, so it is said to be the last. 'To save immeasurable beings' indicates that it is for others. In this way, oneself and others want to rely on boats and bridges to request liberation. World Honored One, next is the main request, which is divided into three parts: Dharma explanation, metaphor, and legal combination. The Dharma explanation is divided into two parts: first, explaining what is lost; second, explaining what is requested. What is lost is divided into two parts: first, explaining what is lost; second, explaining what is lost. First, explaining what is lost is losing the Three Jewels. Having no master is losing the Buddha, having no relatives is losing the Dharma, and having no help is losing the Sangha. 'No protection', next explains what is lost. If there is no master, loyalty has no belonging; if there are no relatives, filial piety has no destination; if there is no teacher, learning has no direction.
既不為主護。又無主可護則無榮無祿是故言貧。既無親可歸。又親去不歸則無生無蔭是故言窮。無師可趣又師不示趣則無訓無成是故言困。釋所失意顯。次從欲從如來下是所求故請。又二。初明所求。次釋所求。初文者。求佛一體即滿三益。佛是良田即是從上求祿故言求將來食。佛能長養法身慧命。即是從親求生。佛能訓導令得正轍即是從師求成。若從如來即兼諸義。次唯愿去即釋所求。次從世尊譬如剎利去是譬請。開為兩。一貧窮譬。譬上所失無主無親等請無主故貧無親故窮。二役力譬。譬上所求求將來食請貧窮。譬中舉四姓者舊云是四族姓是義不然。現見四族一方俱貴不相忝謝。今文四姓高下不同於義不便。今明是四種姓剎利翻田主愛民治國王者之類。婆羅門翻凈行博學明文之類。毗舍未見翻應是平民耕農販賣之類。首陀未見翻應是底下客糞擔尸之類。舊以四姓譬四生。又譬六道是義不然。若四生六道譬太近收義不盡。今譬九法界根性束九以為四種。方便菩薩根性既有化他統物之能譬于剎利。聲聞緣覺同是無漏清凈涅槃譬婆羅門。天人兩界善道受報譬于毗舍。地獄等四同是惡趣譬于首陀。所以然者。一切眾生同一佛性其味真正一體三寶等無差別。而為煩惱之所覆蔽輪迴六道受種種身。界隔差別其味混雜或酢或咸或
甜或苦。無主無親亡家亡國一體三寶隱而不顯。外則遠離三寶喪失善法。故言貧窮。善惡隔絕故言遠至。非己本源故言他國。下性品云一切眾生雖有佛性皆不能見而為三毒所覆。故墮地獄畜生餓鬼生剎利等種種家中。即其義也。若觀開譬以剎利等譬四種人根性則便。若觀合譬云貧四姓者即我身是可譬一人有四根性其義則便。而文又云拯及無量苦惱眾生者。復似就於多人作譬既有二文不可一向。若得此意一人既然多人亦爾。故於一人兩用無妨。然此經宗明常辨性尋初法說通失三性。三性不顯義說為無。正性不顯故言無親。緣性不顯故言無主。了性不顯故言無救。通舉三失以為請端。法說所求中雲但從如來求將來食者。專從主求祿是求緣因緣能資了了能顯正此略舉一而為請也。就譬失中別請三性。意言眾生本有正因之性一體三寶等無差別。而為惑覆受種種身四姓等異。此舉異以請不異。別請如來顯于正性。以貧窮故遠至他國者。無主曰貧無親曰窮無師曰困。此舉貧請富別請如來顯緣因性。役力農作乃至草薉。此明始從人天乃至菩薩偏除煩惱唯是少分。無上善根不能開發。唯希天雨天雨一灑即能發生。別請如來顯了因性。然三佛性非通非別。隨順根緣通別兩請。余文如經。下如來受中亦有兩意。我今為汝除斷貧窮。是許其作
主顯緣因性。無上法雨許為作師顯于了性。雨汝身田令生法芽許為作親顯于正性。此是別許三因佛性。從何以故純陀施食有二果報無差。云何無差若許作主即是親師。若許親師即是許主。是三如一等無差別。若顯緣因即顯了正。了正若顯即顯緣因。是三性顯等無差別。此是通許三因性也。惑者云此未明佛性云何此解。答經明佛性是其正宗初。若不開后何所躡。良以初請一體之佛作主親師。一體之親施其常命色力。一體之主施其常安。一體之師施其常辯。令其身內一體三寶三佛性顯自他內外等無差別。上根利智已同純陀。為未解者至哀嘆中開秘密藏安置諸子悉入其中。長壽金剛次第相躡。乃至迦葉師子吼等廣顯佛性。若初開宗不明佛性者。為開何義何義為宗。恐帖文流散故懸示此義。次從役力農作去譬上所求。此譬略從人天二乘方便菩薩所有善法。悉是緣因少分故舉此為求。役力者正明厭斃惡趣貧窮尚人天善故言役力農作。得好調牛文有兩意。若以牛譬于身。身是善果猶屬人天。若以調牛譬身口七。此譬于戒。良田譬定。平正譬慧。耘除草薉譬斷煩惱。此亦兩意。若除四住譬二乘善。若除塵沙譬三菩薩。唯希法雨去正求了因。唯希如來是求主求親。法雨是求師三求。若允如貧得主如窮得親如蒙得師。則佛性顯所求之要正
【現代漢語翻譯】 現代漢語譯本 主顯緣因性（根本原因）。無上法雨（佛法）許為作師（老師），顯于了性（覺悟的本性）。雨汝身田（你的身心），令生法芽（佛法的萌芽），許為作親（親人），顯于正性（正確的本性）。此是別許三因佛性（這是特別允許的三因佛性）。 從何以故純陀（Cunda，人名）施食有二果報無差（沒有差別）？云何無差（為什麼沒有差別）？若許作主（如果允許作為主人），即是親師（就是親人和老師）。若許親師（如果允許作為親人和老師），即是許主（就是允許作為主人）。是三如一（這三者如一），等無差別（沒有差別）。若顯緣因（如果顯現根本原因），即顯了正（就顯現覺悟和正確的本性）。了正若顯（覺悟和正確的本性如果顯現），即顯緣因（就顯現根本原因）。是三性顯（這三種本性的顯現），等無差別（沒有差別）。此是通許三因性也（這是普遍允許的三因性）。 惑者云（迷惑的人說）：此未明佛性（這裡沒有說明佛性），云何此解（如何理解）？答經明佛性是其正宗（回答：經文說明佛性是其主要宗旨），初若不開（如果一開始不闡明），后何所躡（後面如何繼續）？良以初請一體之佛（因為一開始就邀請一體的佛）作主親師（作為主人、親人和老師），一體之親施其常命色力（一體的親人給予他永恒的生命、形色和力量），一體之主施其常安（一體的主人給予他永恒的安樂），一體之師施其常辯（一體的老師給予他永恒的辯才），令其身內一體三寶三佛性顯（使他身內一體的三寶和三佛性顯現），自他內外等無差別（自己、他人、內部、外部等沒有差別）。 上根利智已同純陀（上等根器和智慧的人已經和純陀一樣），為未解者（爲了那些還不理解的人），至哀嘆中開秘密藏（在哀嘆中開啟秘密寶藏），安置諸子悉入其中（安置所有的孩子都進入其中）。長壽金剛（長壽金剛，菩薩名）次第相躡（依次相繼），乃至迦葉（Kasyapa，佛陀弟子名）師子吼等廣顯佛性（乃至迦葉的獅子吼等廣泛地顯現佛性）。若初開宗不明佛性者（如果一開始闡明宗旨卻不說明佛性），為開何義（爲了闡明什麼意義）？何義為宗（什麼意義是宗旨）？恐帖文流散（恐怕經文散亂），故懸示此義（所以預先揭示這個意義）。 次從役力農作去譬上所求（接下來從勞作耕種的比喻來說明上面所尋求的）。此譬略從人天二乘方便菩薩所有善法（這個比喻大概是從人、天、二乘、方便菩薩所有的善法來說明），悉是緣因少分（都是根本原因的一小部分），故舉此為求（所以舉這個例子來說明所尋求的）。役力者正明厭斃惡趣貧窮尚人天善故言役力農作（勞作的人正是說明厭惡死亡的惡趣和貧窮，崇尚人天的善，所以說勞作耕種）。 得好調牛文有兩意（得到好調馴的牛，文中有兩層意思）。若以牛譬于身（如果用牛比喻身體），身是善果猶屬人天（身體是善的果報，仍然屬於人天）。若以調牛譬身口七（如果用調馴的牛比喻身口七支），此譬于戒（這比喻戒律）。良田譬定（良田比喻禪定）。平正譬慧（平坦正直比喻智慧）。耘除草薉譬斷煩惱（除草比喻斷除煩惱）。此亦兩意（這也有兩層意思）。若除四住譬二乘善（如果去除四住地煩惱，比喻二乘的善）。若除塵沙譬三菩薩（如果去除塵沙惑，比喻三菩薩）。 唯希法雨去正求了因（只希望佛法甘露來真正尋求覺悟的因），唯希如來是求主求親（只希望如來是尋求主人和親人），法雨是求師三求（佛法甘露是尋求老師，這三種尋求）。若允如貧得主（如果允許像貧窮的人得到主人），如窮得親（像窮人得到親人），如蒙得師（像矇昧的人得到老師），則佛性顯所求之要正（那麼佛性顯現，所尋求的要點就正確了）。
【English Translation】 English version Manifesting the nature of causal conditions (the fundamental cause). The supreme Dharma rain (Buddha's teachings) is permitted to act as a teacher, revealing the nature of understanding (the nature of enlightenment). Rain upon your field of body and mind, causing the sprout of Dharma to grow, permitted to act as a relative, revealing the true nature (correct nature). This is the specifically permitted Buddha-nature of the three causes. From what reason does Cunda's offering of food have two kinds of karmic rewards without difference? Why is there no difference? If it is permitted to act as the master, then it is the relative and teacher. If it is permitted to act as the relative and teacher, then it is permitted to act as the master. These three are like one, equal and without difference. If the causal condition is manifested, then understanding and the true nature are manifested. If understanding and the true nature are manifested, then the causal condition is manifested. The manifestation of these three natures is equal and without difference. This is the universally permitted nature of the three causes. Those who are deluded say: 'This does not clarify Buddha-nature, how is this to be understood?' The answer is that the sutra clarifies Buddha-nature as its main purpose. If it is not opened at the beginning, what will follow? Because at the beginning, the Buddha of oneness is invited to act as the master, relative, and teacher. The relative of oneness bestows eternal life, form, and strength. The master of oneness bestows eternal peace. The teacher of oneness bestows eternal eloquence, causing the three treasures and three Buddha-natures of oneness within the body to manifest, without difference between oneself, others, inside, and outside. Those of superior roots and sharp wisdom are already like Cunda. For those who do not yet understand, the secret treasury is opened in lamentation, and all children are placed within it. Longevity Vajra (a Bodhisattva) follows in succession, and even Kasyapa's lion's roar and others widely manifest Buddha-nature. If the main purpose is opened at the beginning but Buddha-nature is not clarified, what meaning is being opened? What meaning is the main purpose? Fearing that the text will be scattered, this meaning is revealed in advance. Next, the analogy of laboring and farming is used to illustrate what is sought above. This analogy roughly illustrates all the good dharmas of humans, devas, the two vehicles, expedient Bodhisattvas, all of which are a small part of the causal condition, so this is used as an example of what is sought. Laborers are precisely those who abhor the evil destinies of death and poverty, and who value the goodness of humans and devas, so it is said that they labor and farm. There are two meanings in the text about obtaining a good, tamed ox. If the ox is used to represent the body, the body is a good result but still belongs to humans and devas. If the tamed ox is used to represent the seven branches of body and speech, this is an analogy for precepts. Good fields are an analogy for samadhi (meditative concentration). Levelness and uprightness are an analogy for wisdom. Weeding and removing weeds are an analogy for cutting off afflictions. This also has two meanings. If the four abodes of affliction are removed, this is an analogy for the goodness of the two vehicles. If dust-like delusions are removed, this is an analogy for the three Bodhisattvas. Only hoping for the Dharma rain to truly seek the cause of understanding, only hoping for the Tathagata (Buddha) is seeking the master and relative, the Dharma rain is seeking the teacher, these three seekings. If it is permitted as a poor person obtaining a master, as a destitute person obtaining a relative, as an ignorant person obtaining a teacher, then Buddha-nature will manifest, and the essential point of what is sought will be correct.
在於此。佛隨其求應請而施。施常命色力是許為親顯其正性。施其常安是許為主顯其緣性。施其常辯是許為師顯其了性。前後無違。方知文旨。三從言調牛下。合譬先合役力后合貧窮。文不次者貧之與役不定前後。只貧故役只役故貧。始從人天至三菩薩悉皆是貧。雖少不同皆貧。如來無上財寶。不次第合意或在此合役力譬。又兩。先曆法合後一體合初。曆法閤中不合人天者特是文略。身口七支用戒防護合上調牛。定能資慧合上良田。慧忘差別合上平正。除四住惑合上除薉。除塵沙惑合除沙鹵。次世尊我今身有下。就一體合。體有于戒以合調牛定合良田。慧合除薉。雖少善緣不能顯正。唯希如來去正是合求了因言教。從貧四姓者去合上貧窮。上歷四姓今就一體已如前釋。從拯及下合上歷別四姓意也。三從我今所供去雙結。又三。初結上法譬中所求之請。法說中雲受我微供然後涅槃。似獨請佛。今結譬云冀得充足如來大眾者。結其不獨在佛善能充足五十二眾。又是顯其能以一食普施大眾眾多而供足供少而周多不思議供供難思眾(云云)。次我今無主無親去雙結上法譬中所失之請。三如羅睺羅者。雙結法譬中求失之請。佛是金輪即羅睺主。又是親師我及一切亦復如是。事三如一同羅睺羅。從爾時世尊去第二受供文為三。一許
【現代漢語翻譯】 現代漢語譯本 在於此。佛陀隨順他們的請求應允並佈施。佈施常、命、色、力，這是許為親近，彰顯其正性。佈施常安，這是許為主宰，彰顯其緣性。佈施常辯，這是許為師長，彰顯其了性。前後沒有矛盾違背，才能明白文句的旨意。 三、從言語調順如牛開始。合譬喻時，先合役力，后合貧窮。文句不按順序的原因是，貧窮和役力不一定有先後。只是因為貧窮才役力，或者只是因為役力才貧窮。從人天到三菩薩，都屬於貧窮。雖然程度略有不同，但都是貧窮。如來擁有無上的財寶。不按順序合譬喻，或許在此處是合役力的譬喻。 又有兩種合譬喻的方式。一是先曆法合，后一體合。初，曆法閤中沒有合人天，只是因為文句省略了。身口七支用戒律防護，合於上文的調順如牛。禪定能夠資助智慧，合於上文的良田。智慧忘卻差別，合於上文的平正。去除四住煩惱，合於上文的去除污穢。去除塵沙煩惱，合於上文的去除沙鹵。 其次，世尊說『我今身有』以下的內容，是就一體合。身體有戒律，合於調順如牛；禪定合於良田；智慧合於去除污穢。即使有少許善緣，也不能彰顯正性。唯有希望如來去除，這正是合於尋求了因的言教。從『貧四姓者』開始，合於上文的貧窮。上文歷數四姓，現在就一體來解釋，已經如前所述。 從『拯及』以下，合於上文歷數四姓的意旨。三、從『我今所供』開始，雙重總結。又有三重含義。一是總結上文法說和譬喻中所求的請求。法說中說『接受我的微薄供養然後涅槃』，似乎是單獨請求佛陀。現在總結譬喻說『希望能夠充足如來大眾』，是總結其不只是佛陀，還能善於充足五十二位菩薩大眾。又是彰顯其能夠用一份食物普遍佈施給大眾，供養的食物少而賙濟的人多，是不可思議的供養，供養難以思議的大眾（云云）。 其次，『我今無主無親』，雙重總結上文法說和譬喻中所失去的請求。三、如羅睺羅一樣，雙重總結法說和譬喻中尋求失去的請求。佛陀是金輪王，就是羅睺羅的主人。又是親教師，我和一切眾生也是如此。事情和羅睺羅一樣。 從『爾時世尊』開始，第二部分是接受供養的文句，分為三部分。一是允許。
【English Translation】 English version Herein lies the meaning. The Buddha, complying with their requests, granted and bestowed. Bestowing constancy, life, complexion, and strength is to be deemed intimate, manifesting its true nature. Bestowing constant peace is to be deemed the master, manifesting its causal nature. Bestowing constant eloquence is to be deemed the teacher, manifesting its complete nature. There is no contradiction or violation between the beginning and the end, only then can one understand the meaning of the sentences. Three, starting from the words 'taming the ox'. When combining metaphors, first combine labor, then combine poverty. The reason why the sentences are not in order is that poverty and labor do not necessarily have a sequence. It is only because of poverty that there is labor, or only because of labor that there is poverty. From humans and gods to the three Bodhisattvas, all belong to poverty. Although the degree is slightly different, they are all poor. The Tathagata possesses unsurpassed treasures. Combining metaphors out of order, perhaps here it is combining the metaphor of labor. There are also two ways to combine metaphors. One is to first combine through the Dharma, then combine as one entity. Initially, in the combination through the Dharma, humans and gods are not combined, simply because the sentences are omitted. Using the seven branches of body and speech to protect with precepts corresponds to the 'taming the ox' above. Samadhi (concentration) can assist wisdom, corresponding to the 'good field' above. Wisdom forgetting differences corresponds to the 'level and upright' above. Removing the four abodes of affliction corresponds to the 'removing filth' above. Removing dust-like afflictions corresponds to the 'removing sandy barrenness' above. Secondly, the content from 'I now have' spoken by the World Honored One is combined as one entity. The body having precepts corresponds to 'taming the ox'; samadhi corresponds to the 'good field'; wisdom corresponds to 'removing filth'. Even with a little good karma, one cannot manifest the true nature. Only hoping for the Tathagata to remove, this is precisely corresponding to the teachings seeking the complete cause. Starting from 'the poor four castes', it corresponds to the 'poverty' above. The four castes were enumerated above, now explaining it as one entity, as explained before. From 'rescue and' below, it corresponds to the intention of enumerating the four castes above. Three, starting from 'what I now offer', a double conclusion. There are also three meanings. One is to conclude the requests sought in the Dharma discourse and metaphors above. The Dharma discourse says 'Accept my meager offering and then enter Nirvana', seemingly requesting the Buddha alone. Now concluding the metaphor saying 'hoping to fulfill the Tathagata's great assembly', it concludes that it is not just the Buddha, but also able to fulfill the fifty-two Bodhisattva assemblies. It also manifests that it can universally bestow one meal to the masses, the food offered is little but benefits many, it is an inconceivable offering, offering to an inconceivable assembly (etc.). Secondly, 'I now have no master, no relatives', doubly concludes the requests lost in the Dharma discourse and metaphors above. Three, like Rahula (son of Siddhartha Gautama), doubly concludes the requests seeking loss in the Dharma discourse and metaphors. The Buddha is the Cakravartin (universal ruler), who is Rahula's master. Also a close teacher, I and all beings are also like this. The matter is the same as Rahula. Starting from 'At that time, the World Honored One', the second part is the sentence of accepting the offering, divided into three parts. One is permission.
受施。二正受三釋施。許受又二。一敘許。二佛唱許。初經家舉三號。佛然其所請故以三號而對許之。舉世尊許為主。舉種智許為師。舉調御許為親。既許為主即斷其貧。既許為親即袪其窮。既許為師即除其困。三失還得三求遂克。世尊者一切之所瞻仰。如世孝子之事親。如婆羅門之事火。如諸天之奉帝釋。事親即親義。事火即師義。奉釋即主義(云云)。又世尊者。如學無學等眾星之瞻佛月。如四種菩薩海水繞佛須彌寶山。檀林師子等喻喻戒定慧。世所崇仰故言世尊。一切種智者或以相好色身遍對一切一切各解故名一切種智。何者世有眾生事八十神一神一好隨其所睹見其所事。如來一身遍令其解故名一切種智。又不以色身為佛。以一切種智為佛。一切種智依此色身見相莊嚴。當知智慧具足故名一切種智。調御者稱適機緣應生應滅應受不受皆為調御一切眾生。他經以調御丈夫為兩號。今經合為一號。文云自既丈夫復調丈夫。善哉善哉者印其法譬兩請。次我今為汝除斷貧窮去。是佛唱許。斷貧是許主。法雨是許師。生法芽是許親。從汝今於我去是正受。汝今於我欲求常命色力者。述其請父。安者述其請主。無閡辯者述其請師。我當施汝者。即是許三(云云)。舊明涅槃正體是常治于無常故序五時云般若雖明尊特之佛為成
無生。楞嚴雖云七百僧祇豈及法華無量壽。法華無量壽猶是無常。至涅槃教始明常樂。遠斥鹿苑近破法華。同歸涅槃圓常窮源儘性之說。如此說者偏摘諸經對緣一句作無常義。偏取涅槃破病之常以為正體二涂俱失。何者般若佛母涅槃佛師。楞嚴三佛涅槃三點法華一乘涅槃佛性。一乘即佛性一切眾生悉一乘故。云何一乘還破一乘。法身云何破於法佛。佛師云何破于佛母。故知惑其方便迷於部教。互相是非失其正旨今所不用。地人雖無五時之執以當現常破無常義義勢相似已同舊壞。興皇解云常無常者藥病相治無常治常。若識無常是治常方便病去藥盡。若不識者執藥為病。病即斷見故云王今病重。常治無常亦是方便病去藥盡。若不識者即成常見。識兩方便能斷斷常則非斷常。故智者見法生即滅斷見。見法滅即滅常見。若不識者還是二見。今明此釋與舊不同。若得意者無所間然。逐語生想俱同前病。何者彈常無常。是互論方便指非常非無常而為正體。如避空求空去空逾遠。何者佛言二施果報等無差別。若其昔說五果無常今說是常可是差別。若常無常俱是非常非無常者方是等無差別。亦是顯發方便密教。若得此意般若楞嚴莫非秘密。然此常義斯教之喉衿。眾經之心首。群聖之窟宅。諸佛之法界不可思議。如來智慧說不可盡。若嶷
【現代漢語翻譯】 現代漢語譯本 無生（Anutpāda，不生不滅）。《楞嚴經》雖說七百僧祇（kalpa，極長的時間單位），怎能比得上《法華經》和《無量壽經》的無量功德？然而，《法華經》和《無量壽經》所說的仍然是無常。直到《涅槃經》才開始闡明常樂（nitya-sukha，永恒的快樂）。《涅槃經》往遠處駁斥鹿野苑（Mrigadava，佛陀初轉法輪之地）的教義，近處破斥《法華經》的觀點，最終歸於涅槃的圓滿常住，窮盡根源，徹見本性之說。如此說法的人，片面摘取諸經中針對因緣生滅的一句話，作為無常的含義，又片面選取《涅槃經》中爲了破除病態而設立的常，作為真正的本體，這兩種途徑都失誤了。 為什麼這樣說呢？《般若經》是諸佛之母，《涅槃經》是諸佛之師。《楞嚴經》講三佛（tri-buddha，三種佛身），《涅槃經》講三點（tri-bindu，三種要點），《法華經》講一乘（eka-yana，唯一乘），《涅槃經》講佛性（buddha-dhatu，成佛的潛能）。一乘即是佛性，因為一切眾生都具有一乘的潛能。怎麼能用一乘來破斥一乘呢？法身（dharma-kaya，佛的法性之身）又怎麼能破斥法佛（dharma-buddha，體現法性的佛）呢？佛的老師又怎麼能破斥佛的母親呢？所以說，這是被方便法門所迷惑，迷失在不同的經典教義之中，互相爭論是非，喪失了正確的宗旨，這是我所不贊同的。地論師雖然沒有五時判教（panca-kala-vyakarana，將佛陀的教法分為五個時期）的執著，但用當下的常來破斥無常的意義，這種義理上的趨勢是相似的，已經和舊有的錯誤相同了。 興皇（Xinghuang，僧朗的別稱）解釋說，常與無常，是像藥物與疾病相互治療一樣，用無常來治療對常的執著。如果認識到無常是治療執常的方便法門，那麼病去藥除。如果不認識到這一點，執著于藥物，就會把藥物當成疾病，這種病就是斷見（uccheda-drsti，認為生命死後一切皆無的錯誤見解），所以說國王現在病得很重。用常來治療無常，也是一種方便法門，病去藥除。如果不認識到這一點，就會形成常見（sasvata-drsti，認為存在永恒不變的實體的錯誤見解）。認識到這兩種方便法門，能夠斷除斷見和常見，那就不是斷見和常見了。所以智者見到法的生起，就立即看到它的滅去，從而斷除斷見；見到法的滅去，就立即看到它的生起，從而斷除常見。如果不認識到這一點，還是會落入斷見和常見這兩種錯誤的見解之中。現在我闡明這種解釋與舊有的解釋不同。如果領會了其中的意義，就沒有什麼可以懷疑的了。如果只是逐字逐句地產生想法，那就和之前的毛病一樣了。 為什麼說彈斥常與無常，是互相辯論的方便法門，指的是既不是常也不是無常，而以此作為真正的本體。就像爲了躲避空而尋求空，結果離空越來越遠。為什麼佛說兩種佈施的果報是相等沒有差別的？如果過去說五種果報是無常的，現在又說是常的，這當然是有差別的。如果常與無常都不是絕對的常或無常，那才是相等沒有差別的。這也是爲了顯發方便的秘密教義。如果領會了這個意思，《般若經》和《楞嚴經》沒有哪一部不是秘密教義。 然而，這種常的意義，是佛教教義的咽喉要領，是眾多經典的心臟和首腦，是所有聖人的窟宅，是諸佛的法界，不可思議。如來的智慧，說也說不盡。如果...
【English Translation】 English version Anutpāda (non-arising). Although the Shurangama Sutra speaks of seven hundred asamkhya kalpas (incalculable eons), how can it compare to the immeasurable merits of the Lotus Sutra and the Amitabha Sutra? However, what the Lotus Sutra and the Amitabha Sutra speak of is still impermanent. It was not until the Nirvana Sutra that the eternal bliss (nitya-sukha) began to be elucidated. The Nirvana Sutra refutes the teachings of Deer Park (Mrigadava, where the Buddha first turned the wheel of Dharma) from afar, and criticizes the views of the Lotus Sutra from nearby, ultimately converging on the perfect permanence of Nirvana, exhausting the source, and thoroughly seeing the nature. Those who say this selectively extract a sentence from the sutras that addresses the arising and ceasing of conditions, taking it as the meaning of impermanence, and selectively choose the permanence established in the Nirvana Sutra to eliminate illness, taking it as the true essence. Both of these approaches are mistaken. Why is this so? The Prajna Sutra is the mother of all Buddhas, and the Nirvana Sutra is the teacher of all Buddhas. The Shurangama Sutra speaks of the three bodies of Buddha (tri-kaya), the Nirvana Sutra speaks of the three points (tri-bindu), the Lotus Sutra speaks of the One Vehicle (eka-yana), and the Nirvana Sutra speaks of Buddha-nature (buddha-dhatu). The One Vehicle is Buddha-nature, because all sentient beings possess the potential of the One Vehicle. How can one use the One Vehicle to refute the One Vehicle? How can the Dharma-body (dharma-kaya) refute the Dharma-Buddha (dharma-buddha)? How can the teacher of the Buddha refute the mother of the Buddha? Therefore, it is said that this is being deluded by expedient means, lost in the different doctrines of the sutras, arguing with each other about right and wrong, and losing the correct purpose, which I do not approve of. Although the Dilun masters do not have the attachment to the five periods of teaching (panca-kala-vyakarana), the tendency to use the present permanence to refute the meaning of impermanence is similar, and is the same as the old mistake. Xinghuang (another name for Senglang) explains that permanence and impermanence are like medicine and disease treating each other, using impermanence to treat attachment to permanence. If one recognizes that impermanence is an expedient means to treat attachment to permanence, then the disease is gone and the medicine is removed. If one does not recognize this, clinging to the medicine, one will regard the medicine as a disease, and this disease is annihilationism (uccheda-drsti), so it is said that the king is now very ill. Using permanence to treat impermanence is also an expedient means, the disease is gone and the medicine is removed. If one does not recognize this, one will form eternalism (sasvata-drsti). Recognizing these two expedient means, one can cut off annihilationism and eternalism, then it is neither annihilationism nor eternalism. Therefore, the wise see the arising of a dharma and immediately see its ceasing, thereby cutting off annihilationism; seeing the ceasing of a dharma, they immediately see its arising, thereby cutting off eternalism. If one does not recognize this, one will still fall into the two wrong views of annihilationism and eternalism. Now I clarify that this explanation is different from the old explanation. If one understands the meaning, there is nothing to doubt. If one only generates thoughts word by word, then it is the same as the previous problem. Why is it said that criticizing permanence and impermanence is a convenient means of mutual debate, referring to neither permanence nor impermanence, and taking this as the true essence. It is like seeking emptiness to avoid emptiness, and the further one goes, the further one is from emptiness. Why did the Buddha say that the fruits of the two kinds of giving are equal and without difference? If it was said in the past that the five fruits are impermanent, and now it is said that they are permanent, then of course there is a difference. If permanence and impermanence are neither absolute permanence nor impermanence, then they are equal and without difference. This is also to reveal the expedient secret teachings. If one understands this meaning, there is no sutra among the Prajna Sutra and the Shurangama Sutra that is not a secret teaching. However, the meaning of this permanence is the throat and collar of Buddhist doctrine, the heart and head of many sutras, the dwelling place of all sages, the Dharma-realm of all Buddhas, inconceivable. The wisdom of the Tathagata cannot be exhausted by words. If...
然常若當現常若破病常豈會圓理。今試言之。夫佛出世本為大事因緣。大事因緣即是常住常法包容故名為大。常立諸法故名為事。常機常感故曰因緣。常無差別差別說常。下文云諸佛所師所謂法也。以法常故諸佛亦常。三世諸佛悉師此常。常無師弟師弟俱常。如是分別名世界常。我今為汝除斷貧窮無上法雨雨汝身田令生法芽。汝今於我欲求壽命色力安樂無閡辯才。我當施汝常命色力安無閡辯。又云我今哀憫汝及一切是故今日欲入涅槃。若諸天人於此最後供養我者悉皆當得不動果報。如此等文皆明常法發生常善是名為人常也。若欲遠離四顛倒者應知是常樂我凈。我是佛義常是法身樂是涅槃凈是正法。以此四種破四顛倒。又云先所修習四法相貌悉是顛倒。欲得真實修諸想者如彼智人巧修我想常樂凈想。譬如明醫先以咸苦治其本病。本病雖去復患咸苦后以凈乳治于咸苦。佛亦如是。先以無常治其常病。常病既去更病無常。今以真常破昔無常。故云我為醫王欲伏外道。是故唱言無我無人。為此因緣而說有我。常破無常亦復如是。又東方雙者即是于常為破無常。又二鳥雙游譬于如來無二二用。如是等文皆明常法對破無常。釋論亦云常與無常是對治法非第一義。是名對治常也。第一義者則非常無常。今經亦云二施果報等無差別。若
【現代漢語翻譯】 現代漢語譯本 然則，『常』如果總是顯現，『常』如果能破除『病常』，難道就能契合圓滿的真理嗎？現在試著說明一下。佛陀出現於世，本來就是爲了重大的因緣。這重大的因緣，就是常住不變的真理，它包容一切，所以稱為『大』。它恒常地建立一切法，所以稱為『事』。它恒常地應機感應，所以稱為『因緣』。它在差別中顯現常，在常中宣說差別。下文說，諸佛所尊崇的，就是『法』。因為法是常住的，所以諸佛也是常住的。過去、現在、未來三世諸佛，都以這『常』為師。『常』沒有師徒之分，師與徒都是常住的。這樣分別，就叫做『世界常』。我現在要為你除去貧窮，用無上的法雨滋潤你的身田，使它生長出法的幼芽。你現在向我求壽命、色力、安樂、無礙辯才，我應當施予你常命、色力、安樂、無礙辯才。又說，『我現在哀憐你們以及一切眾生，所以今天想要進入涅槃。如果諸天人在這最後時刻供養我，都將得到不動的果報。』這些經文都說明了常法能生髮常善，這就是所謂的『人常』。如果想要遠離四種顛倒，應當知道什麼是『常、樂、我、凈』。『我』是佛的意義，『常』是法身，『樂』是涅槃，『凈』是正法。用這四種來破除四種顛倒。又說，『先前所修習的四法相貌，都是顛倒的。想要得到真實的修習，像那些有智慧的人一樣，巧妙地修習我想、常樂凈想。』譬如高明的醫生，先用鹹味和苦味的藥來治療根本的疾病。根本的疾病雖然去除，又患上了鹹味和苦味的副作用，然後用純凈的乳來治療鹹味和苦味。佛陀也是這樣，先用無常來治療常的執著。常的執著去除后，又執著于無常。現在用真常來破除過去的無常。所以說，『我為醫王，想要降伏外道。』因此才宣說『無我無人』。爲了這個因緣，才說『有我』。用常來破除無常也是這樣。又說，東方成雙出現，就是用常來破除無常。又說，兩隻鳥成雙飛翔，比喻如來沒有二相，卻有二用。這些經文都說明了常法是用來對治無常的。《釋論》也說，常與無常是對治法，不是第一義諦。這叫做對治常。第一義諦，則既不是常，也不是無常。現在的經文也說，兩種佈施的果報，沒有差別。
【English Translation】 English version However, if 'permanence' (Nitya) is always manifest, and if 'permanence' can destroy 'diseased permanence', how can it accord with the perfect truth? Now, let me try to explain it. The Buddha's appearance in the world is fundamentally for a great cause and condition (Mahakaranakarana). This great cause and condition is the permanent and abiding truth (Nitya-sthita-dharma), which encompasses everything, hence it is called 'great' (Maha). It constantly establishes all dharmas, hence it is called 'event' (Karana). It constantly responds to opportunities and sensations, hence it is called 'cause and condition' (Hetupratyaya). It manifests permanence in difference, and proclaims difference in permanence. The text below says that what all Buddhas revere is the 'Dharma'. Because the Dharma is permanent, so are the Buddhas. The Buddhas of the past, present, and future all take this 'permanence' as their teacher. 'Permanence' has no distinction of teacher and disciple; both teacher and disciple are permanent. Such distinctions are called 'worldly permanence' (Loka-nitya). Now I will remove your poverty and irrigate your field of body with the supreme rain of Dharma, causing it to sprout the seeds of Dharma. Now you seek from me longevity (Ayus), radiance (Varna), strength (Bala), joy (Sukha), and unobstructed eloquence (Pratibhana). I shall bestow upon you permanent life, radiance, strength, joy, and unobstructed eloquence. It is also said, 'Now I have compassion for you and all beings, therefore today I wish to enter Nirvana (Nirvana). If any gods or humans make offerings to me at this last moment, they will all attain the immovable fruit (Acala-phala).' These scriptures all explain that the permanent Dharma can generate permanent goodness, which is what is called 'human permanence' (Pudgala-nitya). If you wish to be free from the four inversions (Viparyasa), you should know what 'permanence, bliss, self, and purity' (Nitya-sukha-atma-subha) are. 'Self' (Atma) is the meaning of Buddha, 'permanence' is the Dharmakaya (Dharmakaya), 'bliss' is Nirvana, and 'purity' is the true Dharma. Use these four to break the four inversions. It is also said, 'The four characteristics (Lakshana) that were previously cultivated are all inverted. If you want to attain true cultivation, like those wise people, skillfully cultivate the thought of self, the thought of permanence, bliss, and purity.' For example, a skilled doctor first uses salty and bitter medicine to treat the root disease. Although the root disease is removed, the side effects of saltiness and bitterness arise again, and then pure milk is used to treat the saltiness and bitterness. The Buddha is also like this, first using impermanence (Anitya) to treat the attachment to permanence. After the attachment to permanence is removed, one becomes attached to impermanence. Now, true permanence (Satya-nitya) is used to break the past impermanence. Therefore, it is said, 'I am the king of doctors, wanting to subdue the heretics.' Therefore, it is proclaimed 'no self, no person' (Nairatmyam nairpudgalah). For this reason, it is said 'there is self' (Atma). Using permanence to break impermanence is also like this. Furthermore, the appearance of pairs in the east is using permanence to break impermanence. Also, two birds flying in pairs are a metaphor for the Tathagata (Tathagata) having no duality but having two functions. These scriptures all explain that the permanent Dharma is used to counteract impermanence. The Shastra (Shastra) also says that permanence and impermanence are antidotal dharmas, not the ultimate truth (Paramartha-satya). This is called antidotal permanence. The ultimate truth is neither permanent nor impermanent. The current scripture also says that the fruits of the two kinds of giving are not different.
常破無常無常異常。是則差別非第一義。第一義者非常無常故無差別。若二鳥雙游明其二用。二鳥俱息明其雙寂。即用而寂寂滅為樂是大涅槃。如是等文皆第一義常也。當知是常四悉無閡常亦間隔因緣大事。常亦寂絕畢竟妙理。常亦出生建立諸法常亦對治破于倒惑自在若此。云何偏據是于對治藥病互論埋沒圓能害諸經論。又大涅槃本自有之非適今也。又二十五有悉皆有我。我即佛性佛性即常。佛性雄猛難可毀壞。此多文義即是現常。又云夫有心者皆當作佛未來當得常樂我凈。如是等文即是當常。又三世有法無有是處既無三世何得復有現常當常。凈名云但以世俗文字說有三世。非謂菩提有去來今。若固執當現各據三世不解我意寧會偈旨。又此常者顯發如來方便密教。昔覆于常今開辯常無別。今常異昔無常開昔無常即是今常。次我今為汝斷貧窮者若除四趣貧窮。即開諸惡無常而顯于常。下文云懺四重禁除謗法心盡五逆罪滅一闡提。即其義也。若斷人天貧窮即開諸善無常而顯于常。文云我今於此處不求天人身設使得之者心亦不甘樂。又云因滅是色獲常色等即其義也。若斷二乘貧窮即開無漏無常而顯于常。文云爲諸聲聞開發慧眼(云云)。若斷方便菩薩貧窮。即開六度通別無常而顯于常。文云令諸菩薩了見佛性。又云自此之前
【現代漢語翻譯】 現代漢語譯本 『常』破『無常』，『無常』與『常』相異。如果這樣認為，那就是差別，而非第一義諦（paramārtha，最高的真理）。第一義諦是『非常』也『無常』，所以沒有差別。如果兩隻鳥一起飛翔，表明它們二者的作用；兩隻鳥一起棲息，表明它們二者的寂靜。即在作用中達到寂靜，以寂滅為樂，這就是大涅槃（mahāparinirvāṇa，偉大的涅槃）。像這樣的經文都屬於第一義諦的『常』。應當知道，這個『常』在四悉檀（catasso siddhāntā，四種成就）中沒有障礙，『常』也是間隔因緣的大事，『常』也是寂靜斷絕的畢竟妙理，『常』也出生建立諸法，『常』也對治破除顛倒迷惑，自在如是。為什麼偏執于對治，像藥物和疾病互相爭論，埋沒圓滿的功能，損害各種經論呢？ 而且大涅槃本來就存在，不是現在才有的。而且二十五有（pañcaviṃsati bhava，三界中的二十五種存在狀態）都存在『我』，『我』就是佛性（buddhatā，成佛的本性），佛性就是『常』。佛性雄猛，難以毀壞。這些經文的意思就是『現常』（當下即常）。經文又說，『凡是有心者，都應當成佛』，未來應當得到『常樂我凈』。像這樣的經文就是『當常』（未來是常）。 而且三世（過去、現在、未來）有法，沒有這樣的道理。既然沒有三世，又怎麼會有『現常』、『當常』呢？《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說，『只是用世俗的文字說有三世，不是說菩提（bodhi，覺悟）有過去、現在、未來』。如果固執于『當常』、『現常』，各自執著於三世，不理解我的意思，怎麼能領會偈頌的旨意呢？ 而且這個『常』，是顯發如來（tathāgata，佛）方便的秘密教義。過去隱藏『常』，現在開顯辯論『常』，沒有區別。現在的『常』與過去的『無常』不同，開顯過去的『無常』就是現在的『常』。其次，『我今天為你們斷除貧窮』，如果斷除四趣（catasro gati, 四種輪迴的去處）的貧窮，就是開顯諸惡的『無常』而顯現『常』。下文說，『懺悔四重禁，消除誹謗佛法的心，滅除五逆罪，消滅一闡提（icchantika，斷善根的人）』，就是這個意思。如果斷除人天的貧窮，就是開顯諸善的『無常』而顯現『常』。經文說，『我今天在這裡不求天人身，即使得到它，內心也不甘願快樂』。又說，『因為滅除這個色（rūpa，物質），獲得常色』等等，就是這個意思。如果斷除二乘（聲聞、緣覺）的貧窮，就是開顯無漏（anāsrava，沒有煩惱）的『無常』而顯現『常』。經文說，『為諸聲聞開發慧眼』等等。 如果斷除方便菩薩的貧窮，就是開顯六度（ṣaṭpāramitā，六種到達彼岸的方法）通別的『無常』而顯現『常』。經文說，『令諸菩薩了見佛性』。又說，『自此之前』
【English Translation】 English version 『Permanence』 breaks 『impermanence,』 and 『impermanence』 is different from 『permanence.』 If this is the understanding, then it is a difference and not the First Principle (paramārtha, the highest truth). The First Principle is both 『not permanent』 and 『impermanent,』 so there is no difference. If two birds fly together, it indicates their dual function; if two birds rest together, it indicates their dual quiescence. That is, achieving quiescence in function, taking delight in extinction, is Great Nirvana (mahāparinirvāṇa, the great nirvana). Such texts are all 『permanence』 in the First Principle. It should be known that this 『permanence』 has no obstruction in the Four Noble Truths (catasso siddhāntā, four kinds of accomplishments), 『permanence』 is also the great matter of intervening conditions, 『permanence』 is also the ultimate wonderful principle of stillness and cessation, 『permanence』 also gives rise to and establishes all dharmas, 『permanence』 also counteracts and breaks down inverted delusions, being free and at ease in this way. Why cling to counteraction, like medicine and disease arguing with each other, burying the complete function and harming various sutras and treatises? Moreover, Great Nirvana has existed from the beginning, not just now. Moreover, all Twenty-Five Existences (pañcaviṃsati bhava, twenty-five states of existence in the Three Realms) have 『self,』 and 『self』 is Buddha-nature (buddhatā, the nature of becoming a Buddha), and Buddha-nature is 『permanence.』 Buddha-nature is fierce and difficult to destroy. The meaning of these texts is 『present permanence』 (permanence in the present). The text also says, 『All those who have a mind should become Buddhas,』 and in the future, they should attain 『permanence, bliss, self, and purity.』 Such texts are 『future permanence』 (permanence in the future). Moreover, there is no such principle as dharmas existing in the Three Times (past, present, and future). Since there are no Three Times, how can there be 『present permanence』 and 『future permanence』? The Vimalakirti Sutra (Vimalakīrti Nirdeśa Sūtra) says, 『It is only with worldly language that the Three Times are spoken of, not that Bodhi (bodhi, enlightenment) has past, present, and future.』 If one clings to 『future permanence』 and 『present permanence,』 each adhering to the Three Times, and does not understand my meaning, how can one comprehend the meaning of the verses? Moreover, this 『permanence』 reveals the expedient secret teachings of the Tathagata (tathāgata, Buddha). In the past, 『permanence』 was hidden, and now 『permanence』 is revealed and debated, without distinction. The 『permanence』 of the present is different from the 『impermanence』 of the past, and revealing the 『impermanence』 of the past is the 『permanence』 of the present. Next, 『I will now cut off poverty for you,』 if the poverty of the Four Destinies (catasro gati, four realms of rebirth) is cut off, it is revealing the 『impermanence』 of all evils and manifesting 『permanence.』 The following text says, 『Repent of the Four Grave Prohibitions, eliminate the mind of slandering the Dharma, extinguish the Five Heinous Offenses, and eliminate the Icchantika (icchantika, one who has severed their roots of goodness),』 which is the meaning. If the poverty of humans and devas is cut off, it is revealing the 『impermanence』 of all good and manifesting 『permanence.』 The text says, 『I do not seek the body of humans and devas here today, and even if I were to obtain it, my heart would not be content with joy.』 It also says, 『Because this form (rūpa, matter) is extinguished, permanent form is obtained,』 and so on, which is the meaning. If the poverty of the Two Vehicles (Śrāvakas and Pratyekabuddhas) is cut off, it is revealing the 『impermanence』 of the unconditioned (anāsrava, without defilements) and manifesting 『permanence.』 The text says, 『Developing the eye of wisdom for all Śrāvakas,』 and so on. If the poverty of expedient Bodhisattvas is cut off, it is revealing the 『impermanence』 of the common and distinct Six Perfections (ṣaṭpāramitā, six perfections to reach the other shore) and manifesting 『permanence.』 The text says, 『Causing all Bodhisattvas to clearly see Buddha-nature.』 It also says, 『Before this』
我等皆名邪見人也。總而言之開諸有餘悉是無餘。開諸不了悉是了義。是名顯發如來方便密教悉皆安置三點四德秘密藏中。又此常者即是佛性佛性即常。既開于常即開佛性。既為此等作親開正作主開緣作師開了。除斷貧窮開境界性。悉皆當得不動果報即開果性。若例此義何人何法何教何行何位何用而不是常。何法不是非常非無常。豈復更有善惡三乘差別等性。畢竟悉是大般涅槃言語道斷心行處滅不可思議。豎深橫廣無邊無底。能建大義充滿法界不可窮盡。何得判是嶷然破病當現常耶。如此常義猶若虛空。略對四家示其梗概。次正受中五果之名文中不釋。私云五既並果具攝因果一切萬德。先消名次對法。五法並常故初云常。連持曰命。常命則以無始無終而無斷絕。以非色為色。吾今此身即是法身。作用為力遍一切處用無窮盡。不動名安雖具力用安固不動被機有辯。無緣慈悲普施法藥。次對法者此即三密。命即意密。色力及安即身密。無閡即口密。亦名四德。意是常德。身是樂我。口即凈德。若得此意遍一切法無非此五。佛具此五故以施人。以五常故施亦無盡。言無盡者即五果也。
大般涅槃經疏卷第三 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第四
隋章安頂法師
【現代漢語翻譯】 現代漢語譯本 『我等皆名為邪見之人。』總而言之，開啟所有有餘之法，即是無餘。開啟所有不了義之法，即是了義。這被稱為顯發如來方便的秘密教義，全部安置在三點四德的秘密藏中。而且，這『常』，即是佛性（Buddha-nature），佛性即是『常』。既然開啟了『常』，即是開啟了佛性。既然為這些人做了親近的開啟、正面的開啟、主導的開啟、因緣的開啟、老師的開啟，消除了貧窮，開啟了境界的本性，都應當得到不動的果報，即是開啟了果性。如果以此類推，什麼人、什麼法、什麼教、什麼行、什麼位、什麼用而不是『常』呢？什麼法不是非常非無常呢？難道還有善惡三乘（Three Vehicles）的差別等性嗎？畢竟全部都是大般涅槃（Mahaparinirvana），言語之道斷絕，心行之處滅盡，不可思議。豎深橫廣，無邊無底，能建立大義，充滿法界，不可窮盡。怎麼能判斷它是顯然破除病患，當顯現『常』呢？如此『常』的意義，猶如虛空。略微針對四家，展示其梗概。其次，正受中五果的名稱，文中沒有解釋。私下認為，五既包含果，具攝因果一切萬德。先解釋名稱，其次對應法。五法都是『常』，所以最初說『常』。連綿持續叫做『命』。『常命』就是無始無終而沒有斷絕。以非色為色。我現在這個身體就是法身（Dharmakaya）。作用為『力』，遍一切處，用無窮盡。不動叫做『安』，雖然具有力量作用，安固不動，應機施辯。無緣慈悲，普遍施予法藥。其次，對應法，這就是三密（Three Mysteries）。『命』即是意密（Mind Mystery）。『色』、『力』及『安』即是身密（Body Mystery）。『無閡』即是口密（Speech Mystery）。也叫做四德。意是常德。身是樂我。口即凈德。如果得到這個意思，遍一切法無非此五。佛具足此五，所以施予人。因為五常的緣故，施予也無窮盡。說無窮盡，即是五果。
《大般涅槃經疏》卷第三 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第四
隋 章安頂法師
【English Translation】 English version 'We are all called people of wrong views.' In short, to open up all that is remaining is to have nothing remaining. To open up all that is not of definitive meaning is to have definitive meaning. This is called revealing the secret teaching of the expedient means of the Tathagata (如來), all placed within the secret treasury of the Three Points and Four Virtues. Moreover, this 'permanence' (常) is Buddha-nature (佛性), and Buddha-nature is permanence. Since permanence is opened up, Buddha-nature is opened up. Since they have been given intimate opening, direct opening, principal opening, causal opening, and teacherly opening, eliminating poverty and opening up the nature of the realm, they should all attain the immovable fruition, which is opening up the nature of fruition. If we apply this meaning by analogy, what person, what dharma, what teaching, what practice, what position, what function is not permanent? What dharma is not both non-eternal and non-impermanent? How could there still be differences in nature such as the three vehicles (三乘) of good and evil? Ultimately, all is the Great Nirvana (大般涅槃), where the path of language is cut off, the place of mental activity is extinguished, and it is inconceivable. It is vertically deep and horizontally broad, boundless and bottomless, capable of establishing great meaning, filling the Dharma Realm, and inexhaustible. How can it be judged as clearly eliminating illness and manifesting permanence in the present? Such a meaning of permanence is like empty space. Briefly addressing the four schools, we show their outlines. Secondly, the names of the Five Fruits in Right Reception are not explained in the text. Privately, it is thought that the Five encompass the fruits and completely include all the myriad virtues of cause and effect. First, explain the names, then match them with the dharmas. The five dharmas are all permanent, so initially it is said to be permanent. Continuous holding is called life. Permanent life is without beginning or end and without interruption. Taking non-form as form. This body of mine now is the Dharmakaya (法身). Functioning as power, pervading all places, its use is inexhaustible. Immovable is called peace, although it possesses the function of power, it is secure and immovable, responding to the opportunity with eloquence. Unconditional compassion, universally bestowing the medicine of the Dharma. Secondly, matching with the dharmas, this is the Three Mysteries (三密). Life is the Mind Mystery (意密). Form, power, and peace are the Body Mystery (身密). Unimpeded is the Speech Mystery (口密). It is also called the Four Virtues. Mind is the virtue of permanence. Body is bliss and self. Speech is the virtue of purity. If this meaning is attained, throughout all dharmas, there is nothing that is not these five. The Buddha possesses these five, so he bestows them upon people. Because of the five permanences, the bestowal is also inexhaustible. Saying inexhaustible is the Five Fruits.
Commentary on the Mahaparinirvana Sutra, Volume 3 Taisho Tripitaka Volume 38, No. 1767, Commentary on the Mahaparinirvana Sutra
Commentary on the Mahaparinirvana Sutra, Volume 4
By Dharma Master Zhang'an Ding of the Sui Dynasty
撰
唐天臺沙門湛然再治
純陀品中
二何以故去即釋施也。釋初釋后中間可知。此意非但后教開常開初亦爾。既舉諸教例知行位證人亦復如是。是常法印印於一切無不是常。初后供養即是行常。初后法施即是教常。初后二施必有其人。即是人常。初後果報即是證常。證必有位即是位常。等無差別即是法常(云云)。複次等無差別者。若依答文有種種義。或初后皆受皆食皆不食故等。或初后皆得五果故等。或初后皆見佛性皆斷煩惱皆能說法故等。若依楞嚴初后皆如皆空故等。若依釋論初后皆是諸法實相故等。若此中意即是初后皆常故等。常者即是非常非無常之常故等。若得非常非無常意歷一切法教行位人等無差別。問一切眾生常為現為當。答已如上說三世皆常。問若現常者眾生即佛耶。答如胎中子豈不同父姓。若同父姓寧責耆少。凡有六即。一切眾生即是理常。聞大涅槃解知佛性即名字常。知效能修即觀行常。如夜見杌即相似常。金錍抉眼三指分明即分真常。無上大覺即究竟常。如此諸常疑何等常。阿耨菩提翻名釋義如常可見。受最後供一期事畢法理具足。汝聞見此依而行施檀必具足。三純陀設難文為二。初總非。不然後別作難。冶城作四難。開善作五難。名目不同(云云)。今明五難。一有智斷
【現代漢語翻譯】 現代漢語譯本 唐天臺沙門湛然再次整理。
《純陀品》中
二、為什麼說『去』就是解釋佈施呢？解釋開始、解釋結尾，中間的道理可以類推得知。這個意思不僅是后教開顯常，開始也是一樣。既然舉了各種教法為例，那麼修行、位次、證果、人也是如此。這是常法印印證一切，沒有不是常的。開始和後來的供養就是行常。開始和後來的法施就是教常。開始和後來的兩種佈施必定有其人，就是人常。開始和後來的果報就是證常。證果必定有位次，就是位常。平等沒有差別，就是法常（等等）。
再次說明，『平等沒有差別』，如果按照回答的文義，有種種含義。或者開始和後來都接受、都食用、都不食用，所以平等。或者開始和後來都得到五種果報，所以平等。或者開始和後來都見到佛性、都斷除煩惱、都能說法，所以平等。如果按照《楞嚴經》，開始和後來都如如不動、都空無所有，所以平等。如果按照《釋論》，開始和後來都是諸法實相，所以平等。如果按照這裡的意義，就是開始和後來都是常，所以平等。常，就是非常非無常的常，所以平等。如果領悟了非常非無常的意義，歷經一切法，教、行、位、人等都沒有差別。
問：一切眾生是常，是現在常還是未來常？答：已經如上面所說，三世都是常。問：如果現在是常，那麼眾生就是佛嗎？答：如同胎中的孩子，難道不是和父親同姓嗎？如果同父姓，難道還要責怪他年幼嗎？
總共有六即：一切眾生就是理即常。聽聞《大涅槃經》，理解並知曉佛性，就是名字即常。知曉佛性並能修行，就是觀行即常。如同夜晚看見樹樁，就是相似即常。用金錍撥開眼睛，三指分明，就是分真即常。無上大覺，就是究竟即常。如此種種常，懷疑是哪一種常？阿耨菩提，翻譯名稱解釋意義，如同常一樣可以見到。接受最後的供養，一生的事情完畢，法理具足。你聽聞見到這些，依此而行佈施，檀那必定具足。
三、《純陀》中設定難題的文分為兩部分。開始是總體的否定，然後分別提出難題。冶城提出了四難，開善提出了五難，名稱不同（等等）。現在說明五難。一、有智慧斷除煩惱。
【English Translation】 English version Re-edited by Chanran, a monk of the Tiantai school in the Tang Dynasty.
In the Chapter on Chunda
- Why is it said that 'going' is explaining giving? The explanation of the beginning and the explanation of the end, the middle principle can be inferred. This meaning is not only that the later teachings reveal the constant, but the beginning is also the same. Since various teachings are taken as examples, so are practice, stages, realization, and people. This is the constant Dharma seal that seals everything, and there is nothing that is not constant. The initial and subsequent offerings are constant in practice. The initial and subsequent Dharma giving is constant in teaching. The initial and subsequent two givings must have their people, which is constant in people. The initial and subsequent karmic retributions are constant in realization. Realization must have a stage, which is constant in stage. Equality without difference is constant in Dharma (etc.).
Again, 'equality without difference', if according to the meaning of the answer, has various meanings. Either the beginning and the end both receive, both eat, and both do not eat, so they are equal. Or the beginning and the end both obtain the five fruits, so they are equal. Or the beginning and the end both see the Buddha-nature, both cut off afflictions, and both can preach the Dharma, so they are equal. If according to the Shurangama Sutra, the beginning and the end are both unmoving, both empty, so they are equal. If according to the Shastra, the beginning and the end are both the true aspect of all dharmas, so they are equal. If according to the meaning here, it is that the beginning and the end are both constant, so they are equal. Constant is the constant that is neither non-constant nor impermanent, so they are equal. If one understands the meaning of neither non-constant nor impermanent, then through all dharmas, teaching, practice, stages, people, etc., there is no difference.
Question: Is the constancy of all sentient beings present or future? Answer: As mentioned above, the three times are all constant. Question: If it is constant now, then are sentient beings Buddhas? Answer: Like a child in the womb, doesn't he have the same surname as his father? If they have the same surname, why blame him for being young?
There are a total of six identities: all sentient beings are constant in principle. Hearing the 'Great Nirvana Sutra', understanding and knowing the Buddha-nature is constant in name. Knowing the Buddha-nature and being able to practice is constant in contemplation. Like seeing a tree stump at night, it is constant in similarity. Using a golden needle to open the eyes, the three fingers are clearly visible, which is constant in partial truth. Supreme enlightenment is constant in ultimate truth. Of these various constants, which one are you doubting? Anuttara-samyak-sambodhi (supreme perfect enlightenment), translating the name and explaining the meaning, is as visible as the constant. Receiving the final offering, the affairs of a lifetime are completed, and the Dharma principle is complete. You hear and see these, and practice giving accordingly, and the Dana (generosity) will surely be complete.
- The text of setting up difficulties in 'Chunda' is divided into two parts. The beginning is a general negation, and then difficulties are raised separately. Ye Cheng raised four difficulties, and Kai Shan raised five difficulties, with different names (etc.). Now explain the five difficulties. 1. Having wisdom to cut off afflictions.
無智斷。二有聖號無聖號。三具四身三身。四具度眼不具度眼。五得五果不得五果(云云)。初一難具論自他。后四難唯論于自。此難本明受者福他。初既備舉后不煩文是故略之。然此五難芰角難解。何者至理寂滅無大。無小。若垂跡化物緣有利鈍應有勝劣。小緣所見初后俱劣。大緣所見初后俱勝。若始坐樹下受牧女乳麋食。此食已十力充滿此小緣劣見。若始坐華臺眷屬菩薩悉坐華葉。十方諸佛放眉間光入華臺頂。諸佛眷屬放眉間光入華葉頂。華臺菩薩三昧受職成於報佛。華葉菩薩成於應佛。此大緣見勝。當知牧女與諸佛不同乳麋與光明永異。此即大小二佛最初受施。若見佛自行乞食到純陀舍食檀耳羹。中夜入滅輿向雙林以火焚身此小緣劣見。若見純陀悲感但獻八斛四斗不思。議供充飽一切。見十方佛遣大弟子缽盛香飯奉佛涅槃大緣見勝。當知乞食與送食不同香飯與檀耳永異。大小二佛最後受施其相若此。例推智斷乃至五果亦應各異。純陀芰角將大緣之後並小緣之初構差別之難。佛約大緣所見初后無差以答。則涇渭皎然初后不二。今更引經而分別之。勝天王中。初坐樹下有四種相。或見坐祥草。或見坐天衣。或見坐七寶。或見坐虛空。像法決疑經。佛入涅槃亦四種相。或見拘尸土石樹林。或見是七寶莊嚴。或見是三世
【現代漢語翻譯】 現代漢語譯本 一、無智斷（沒有智慧和決斷）。二、有聖號無聖號（有聖者的稱號和沒有聖者的稱號）。三、具四身三身（具有四種法身或三種法身）。四、具度眼不具度眼（具有能普度眾生的眼睛或不具有）。五、得五果不得五果（證得五種果位或不能證得）。 第一個難題同時討論了自身和他人的情況，而後四個難題只討論自身的情況。這個難題的根本在於闡明接受佈施者的福報會影響他人。因為第一個難題已經全面地闡述了，所以後面的就不再贅述了，因此就省略了。然而，這五個難題像菱角一樣難以理解。為什麼呢？因為至高的真理是寂滅的，沒有大小之分。如果佛爲了教化眾生而示現種種事蹟，由於眾生的根器有利有鈍，所以佛的示現也應該有殊勝和低劣之分。小根器的人所見到的，無論是開始還是後來，都是低劣的。大根器的人所見到的，無論是開始還是後來，都是殊勝的。如果一開始佛坐在菩提樹下，接受牧女供養的乳糜，吃了這些乳糜后，佛的十力才得以圓滿，這就是小根器的人所見的低劣景象。如果一開始佛坐在蓮花臺上，眷屬菩薩都坐在蓮花葉上，十方諸佛從眉間放出光明，進入蓮花臺的頂端，諸佛的眷屬也從眉間放出光明，進入蓮花葉的頂端，蓮花臺上的菩薩通過三昧受職，成就報身佛，蓮花葉上的菩薩成就應身佛，這就是大根器的人所見的殊勝景象。應當知道，牧女和諸佛不同，乳糜和光明也永遠不同。這就是大小二佛最初接受佈施的不同之處。 如果見到佛自己去乞食，到純陀（Cunda，人名）家吃檀耳羹，半夜入滅，用棺材抬到雙林樹下火化，這就是小根器的人所見的低劣景象。如果見到純陀悲傷感動，只是供養了八斛四斗不可思議的供品，就足以充滿一切，見到十方諸佛派遣大弟子用缽盛著香飯供奉佛陀涅槃，這就是大根器的人所見的殊勝景象。應當知道，乞食和送食不同，香飯和檀耳也永遠不同。大小二佛最後接受佈施的情況就是這樣。以此類推，智慧和決斷，乃至五種果位，也應該各有不同。純陀用這種像菱角一樣尖銳的提問，將大根器的人所見到的涅槃之後的情景和小根器的人所見到的成道之初的情景放在一起，構成了這種差別之難。佛陀用大根器的人所見到的，從始至終都沒有差別的角度來回答，那麼涇河和渭河的界限就非常清楚了，開始和後來沒有差別。現在再引用經典來分別說明。 《勝天王經》中說，最初坐在菩提樹下有四種景象：或者見到佛坐在吉祥草上，或者見到佛坐在天衣上，或者見到佛坐在七寶上，或者見到佛坐在虛空中。《像法決疑經》中說，佛陀入涅槃也有四種景象：或者見到拘尸那迦（Kusinagara，佛陀涅槃地）的土石樹林，或者見到是七寶莊嚴的景象，或者見到是三世（過去、現在、未來）的景象。
【English Translation】 English version 1. No wisdom and discernment. 2. With the title of a sage and without the title of a sage. 3. Possessing the four bodies and the three bodies. 4. Possessing the eyes of deliverance and not possessing the eyes of deliverance. 5. Attaining the five fruits and not attaining the five fruits. The first difficulty discusses both oneself and others, while the latter four difficulties only discuss oneself. The essence of this difficulty lies in clarifying that the merit of the recipient of offerings affects others. Since the first difficulty has been fully elaborated, the subsequent ones are not repeated, hence they are omitted. However, these five difficulties are as hard to understand as water caltrops. Why? Because the ultimate truth is quiescent and without large or small. If the Buddha manifests various deeds to teach sentient beings, due to the varying capacities of sentient beings, the Buddha's manifestations should also have superior and inferior aspects. What is seen by those of small capacity, whether at the beginning or later, is inferior. What is seen by those of great capacity, whether at the beginning or later, is superior. If, at the beginning, the Buddha sat under the Bodhi tree and received milk porridge offered by a cowherd girl, and after eating this milk porridge, the Buddha's ten powers were perfected, this is the inferior scene seen by those of small capacity. If, at the beginning, the Buddha sat on a lotus platform, and the attendant Bodhisattvas all sat on lotus leaves, and the Buddhas of the ten directions emitted light from their eyebrows, entering the top of the lotus platform, and the attendants of the Buddhas also emitted light from their eyebrows, entering the top of the lotus leaves, and the Bodhisattvas on the lotus platform received their ordinations through samadhi, accomplishing the Reward Body Buddha, and the Bodhisattvas on the lotus leaves accomplished the Manifestation Body Buddha, this is the superior scene seen by those of great capacity. It should be known that the cowherd girl and the Buddhas are different, and the milk porridge and the light are eternally different. These are the differences in the initial offerings received by the two Buddhas, large and small. If one sees the Buddha begging for food himself, going to Cunda's (a person's name) house to eat sandalwood ear soup, entering Nirvana in the middle of the night, and being carried in a coffin to the twin Sala trees to be cremated, this is the inferior scene seen by those of small capacity. If one sees Cunda (Cunda) sad and moved, offering only eight hu and four dou of inconceivable offerings, which is enough to fill everything, and sees the Buddhas of the ten directions sending their great disciples to offer fragrant rice in bowls to the Buddha's Nirvana, this is the superior scene seen by those of great capacity. It should be known that begging for food and sending food are different, and fragrant rice and sandalwood ear are eternally different. The circumstances of the final offerings received by the two Buddhas, large and small, are like this. By analogy, wisdom and discernment, and even the five fruits, should also be different. Cunda (Cunda), with this water caltrop-like sharp question, puts together the scene after Nirvana seen by those of great capacity and the scene at the beginning of enlightenment seen by those of small capacity, forming this difficulty of difference. The Buddha answers from the perspective of what is seen by those of great capacity, which is the same from beginning to end, then the boundary between the Jing River and the Wei River is very clear, and there is no difference between the beginning and the end. Now, let's cite the scriptures to explain it separately. In the Suratadeva-raja-sutra, it says that there are four scenes when first sitting under the Bodhi tree: either one sees the Buddha sitting on auspicious grass, or one sees the Buddha sitting on heavenly clothes, or one sees the Buddha sitting on seven treasures, or one sees the Buddha sitting in empty space. In the Doubtful Questions on the Semblance Dharma Sutra, it says that there are also four scenes of the Buddha entering Nirvana: either one sees the soil, stones, trees, and forests of Kusinagara (Kusinagara, the place of the Buddha's Nirvana), or one sees a scene adorned with seven treasures, or one sees a scene of the three times (past, present, and future).
諸佛菩薩所游居處。或見是真如實相純佛境界。前後既現四相不同。例推智斷乃至五果亦應各異。今更對教主而略說之。若三藏佛初受乳麋未有智斷。不能化他令得智斷。凡法未離不得聖號苦行體羸外須雜食。無漏未發內有煩惱果縛尚在是後邊身必歸磨滅是無常身。雖行事檀未得理度檀不具足。乃至般若亦復如是。父母之身但是肉眼未有通明故無四眼。既受食已自得五益能五益他。觀純陀言專引三藏佛初成為難。若通教佛菩薩道時已斷正使無漏現前自得智斷。亦令他得已舍凡法入聖人位。誓願扶習現坐道場示受食身。無復四住但有習氣。名無常身後邊之身。非是正使無常之身後邊之身已具亡三檀波羅蜜乃至般若。已得四眼未得佛眼。示消揣食福利於他令得五果。純陀所難都未涉此。若別圓佛初受施時如佛所答我成佛來無量阿僧祇劫久具智斷令他智斷。乃至久已不食不消無五事果示現初成初受后成后受。豈可以劣見之初難勝見之後。初后二果等無差別其義明矣。四佛答為兩。初正答五難。次普受大會。初答第三四身三身之難者。身有離合故有四三。常是此教之首故超而答之。但純陀先舉三藏佛初以作難。三藏之佛六年苦行精氣殆絕乳麋資益身力充滿則是食身。如是食身從業緣現故是煩惱身。三十四心斷子縛盡唯果縛在是
【現代漢語翻譯】 現代漢語譯本 諸佛菩薩所游居之處，或者所見是真如實相（tathatā-lakṣaṇa）的純佛境界。前後既然顯現四相（生、老、病、死）的不同，依此類推，智慧和斷惑乃至五果（五種果報）也應該各有差異。現在再針對教主（佛陀）而略微說明。如果三藏佛（依據三藏教義修行的佛）最初接受乳糜供養時，還沒有智慧和斷惑，不能教化他人令其獲得智慧和斷惑。凡夫之法尚未脫離，不得聖人之名號，苦行導致身體羸弱，外在需要雜食補充。無漏智（anāsrava-jñāna）尚未生髮，內在還有煩惱的果報束縛，尚且存在，這是後邊的身體必定歸於磨滅，是無常之身。雖然行佈施之事，但未得理度（paramita）的佈施，不具足。乃至般若（prajna）也是如此。父母所生的身體，只是肉眼，沒有通明，所以沒有四眼（肉眼、天眼、慧眼、法眼）。既然接受供養后，自己獲得五種利益，能使他人獲得五種利益。觀察純陀（Cunda）的提問，專門針對三藏佛的初成道來發難。如果通教佛（通達三乘教義的佛），在菩薩道時已經斷除正使（根本煩惱），無漏智現前，自己獲得智慧和斷惑，也能令他人獲得，已經捨棄凡夫之法，進入聖人的地位。發誓愿扶持習氣，現在安坐道場，示現接受食物的身體。沒有四住地煩惱（catvāri sthānas），但有習氣。名為無常身後邊的身體，不是正使的無常身後邊的身體，已經具足亡三檀波羅蜜（dāna-pāramitā，佈施波羅蜜；śīla-pāramitā，持戒波羅蜜；kṣānti-pāramitā，忍辱波羅蜜）乃至般若。已經獲得四眼，未得佛眼。示現消化食物，福利於他人，令其獲得五果。純陀所提出的疑問，完全沒有涉及到這種佛。如果別教佛（區別於三乘教義的佛）和圓教佛（圓融一切教義的佛），最初接受佈施時，如佛所回答的，我成佛以來，無量阿僧祇劫（asaṃkhya-kalpa）以來，長久具足智慧和斷惑，令他人具足智慧和斷惑。乃至長久以來不食不消化，沒有五事果，示現初成道，初接受供養，后成道，後接受供養。怎麼可以用低劣見解的最初，來為難殊勝見解的之後呢？最初和最後的兩種果報，等等沒有差別，這個道理很明顯。四佛的回答分為兩部分。最初是正面回答五種疑問。其次是普遍接受大會的供養。最初回答第三和第四身（法身、報身、應身）和三身（自性身、受用身、變化身）的疑問，身有離合，所以有四身和三身。常是此教的首要，所以超越而回答。但純陀先舉出三藏佛的最初來發難。三藏之佛六年苦行，精氣幾乎耗盡，乳糜資助，身力充滿，這是食身。如此食身，從業緣顯現，所以是煩惱身。三十四心斷除子縛（見惑）已盡，只有果縛（思惑）存在，這是
【English Translation】 English version The places where all Buddhas and Bodhisattvas dwell, or where one sees the pure Buddha realm of true suchness (tathatā-lakṣaṇa). Since the four aspects (birth, old age, sickness, and death) appear differently in the beginning and the end, by analogy, wisdom and severance of delusion, and even the five fruits (five kinds of karmic results), should also be different. Now, let's briefly explain this in relation to the teaching master (Buddha). If the Tripitaka Buddha (Buddha who practices according to the Tripitaka teachings) initially receives milk porridge, he does not yet have wisdom and severance of delusion, and cannot teach others to attain wisdom and severance of delusion. He has not yet departed from the ways of ordinary beings, and does not have the title of a sage. Ascetic practices lead to a weakened body, and he needs to supplement it with various foods. The un-leaked wisdom (anāsrava-jñāna) has not yet arisen, and the karmic bondage of afflictions still exists within. This later body is bound to perish and is an impermanent body. Although he performs acts of giving, he has not attained the giving of principle (paramita), and it is not complete. The same applies to prajna (prajna). The body born of parents is merely a physical eye, without thorough understanding, so there are no four eyes (physical eye, heavenly eye, wisdom eye, Dharma eye). Since he receives offerings, he gains five benefits for himself and can enable others to gain five benefits. Observing Cunda's question, it specifically targets the initial enlightenment of the Tripitaka Buddha to create difficulties. If the Common Teaching Buddha (Buddha who understands the teachings of the three vehicles), has already severed the fundamental afflictions (mūlakleśa) on the Bodhisattva path, and un-leaked wisdom manifests, he gains wisdom and severance of delusion for himself, and can also enable others to gain it. He has already abandoned the ways of ordinary beings and entered the position of a sage. He vows to support habitual tendencies, now sits in the place of enlightenment, and demonstrates a body that receives food. There are no four abodes of affliction (catvāri sthānas), but there are habitual tendencies. It is called the body after the impermanent body, not the body after the impermanent body of fundamental afflictions. He has already fully possessed the three dāna-pāramitās (dāna-pāramitā, giving perfection; śīla-pāramitā, morality perfection; kṣānti-pāramitā, patience perfection) and even prajna. He has already attained the four eyes, but has not attained the Buddha eye. He demonstrates digesting food, benefiting others, and enabling them to gain the five fruits. The questions raised by Cunda do not involve this kind of Buddha at all. If the Distinct Teaching Buddha (Buddha distinct from the teachings of the three vehicles) and the Perfect Teaching Buddha (Buddha who perfectly integrates all teachings), when initially receiving offerings, as the Buddha answered, since I attained Buddhahood, for countless asaṃkhya-kalpas (asaṃkhya-kalpa), I have long possessed wisdom and severance of delusion, enabling others to possess wisdom and severance of delusion. Even for a long time, I have not eaten or digested, and there are no five fruits. I demonstrate initial enlightenment, initial acceptance of offerings, later enlightenment, and later acceptance of offerings. How can one use the initial of inferior views to challenge the later of superior views? The initial and final two kinds of karmic results are all equal and without difference, the principle is very clear. The Buddha's answer is divided into two parts. The first is a direct answer to the five questions. The second is a universal acceptance of the assembly's offerings. The first answer addresses the questions of the third and fourth bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and the three bodies (Svabhavikakaya, Sambhogakaya, Nirmanakaya). The body has separation and combination, so there are four bodies and three bodies. Constancy is the priority of this teaching, so it is answered beyond. But Cunda first raised the initial of the Tripitaka Buddha to create difficulties. The Tripitaka Buddha practiced asceticism for six years, and his essence was almost exhausted. Milk porridge helped and his physical strength was full, this is a food body. Such a food body manifests from karmic conditions, so it is a body of affliction. The thirty-four minds have severed the bondage of the children (views of delusion), only the bondage of the fruit (thoughts of delusion) remains, this is
後邊身。終必入滅是無常身。故舉為難。佛今以三破四正言後邊與無常同故合為一無常身也。汝舉四身乃小緣所見大緣所睹則無此四。何者光明者即是智慧。智慧者即是常住。常住之身則非食身。又光明者即是智慧。智慧之光破煩惱闇非煩惱身。若始斷煩惱猶有果縛是後邊身。今非始斷故非後邊。四大果縛可是無常。常住智慧猶如金剛故非無常。大緣所睹唯三無四。何況如來已於無量阿僧祇劫無此四身。大小雙非四三俱遣。即是非食非不食非常非無常。非煩惱非不煩惱。非法非非法。非邊非非邊。非金剛非不金剛。能赴兩緣作四作三。而於如來非四非三玄而復玄。是故二施果報無差明矣。次從善男子未見佛性去。答第一有智斷無智斷難純陀引三藏佛為菩薩時納妃生子棄國捐王。樹下坐草起洗受食。是時未斷一毫煩惱不能化物據此為難。佛以大緣所見為答。破于藏通二緣成佛。何者二緣所見非但三藏未受食時不見佛性。受已作佛亦不見性。通佛亦爾。當知未見性者雙破二教。若華臺菩薩受佛職。時入金剛定登佛職位。得三菩提明見佛性常身法身金剛之身。即名為智無四種身。即是于斷亦能令他具足智斷。又入金剛三昧即金剛身。破無常身即一番智斷。得三菩提即是法身破煩惱身又一番智斷。究竟見性即是常身破于食身又
【現代漢語翻譯】 現代漢語譯本 後邊身（指受果報的身）。終必入滅是無常身。故舉此為難。佛今以三破四，正言後邊與無常同，故合為一無常身也。你舉的四身乃小緣所見，大緣所睹則無此四。何者？光明者即是智慧。智慧者即是常住。常住之身則非食身。又光明者即是智慧。智慧之光破煩惱闇，非煩惱身。若始斷煩惱，猶有果縛，是後邊身。今非始斷，故非後邊。四大果縛可是無常。常住智慧猶如金剛，故非無常。大緣所睹唯三無四。何況如來已於無量阿僧祇劫無此四身。大小雙非，四三俱遣。即是非食非不食，非常非無常，非煩惱非不煩惱，非法非非法，非邊非非邊，非金剛非不金剛。能赴兩緣作四作三。而於如來非四非三，玄而復玄。是故二施果報無差明矣。次從善男子未見佛性去。答第一有智斷無智斷，難純陀（人名，佛陀時代的一位鐵匠）引三藏佛為菩薩時，納妃生子，棄國捐王，樹下坐草，起洗受食。是時未斷一毫煩惱，不能化物，據此為難。佛以大緣所見為答，破于藏通二緣成佛。何者？二緣所見非但三藏未受食時不見佛性，受已作佛亦不見性。通佛亦爾。當知未見性者，雙破二教。若華臺菩薩受佛職時，入金剛定，登佛職位，得三菩提，明見佛性，常身法身金剛之身。即名為智，無四種身。即是于斷亦能令他具足智斷。又入金剛三昧即金剛身，破無常身即一番智斷。得三菩提即是法身，破煩惱身又一番智斷。究竟見性即是常身，破于食身又
【English Translation】 English version The body of later existence (the body that receives karmic retribution). The body that inevitably enters extinction is impermanent. Therefore, it is raised as a difficulty. The Buddha now uses three to refute the four, stating that the body of later existence is the same as impermanence, so they are combined into one impermanent body. The four bodies you mentioned are seen by small causes, but seen by great causes, these four do not exist. What are they? The one with light is wisdom. The one with wisdom is permanence. The permanent body is not a body of food. Furthermore, the one with light is wisdom. The light of wisdom breaks the darkness of afflictions, not a body of afflictions. If one initially cuts off afflictions, there are still karmic bonds, which is the body of later existence. Now, it is not the initial cutting off, so it is not the body of later existence. The four great elements of karmic retribution are impermanent. Permanent wisdom is like diamond, so it is not impermanent. What is seen by great causes is only three, not four. Moreover, the Tathagata has been without these four bodies for countless asamkhya kalpas. Both small and large are negated, and both four and three are discarded. That is, neither food nor non-food, neither permanence nor impermanence, neither affliction nor non-affliction, neither Dharma nor non-Dharma, neither edge nor non-edge, neither diamond nor non-diamond. It can respond to two causes to make four or three. But for the Tathagata, it is neither four nor three, profound and again profound. Therefore, it is clear that the karmic rewards of the two kinds of giving are not different. Next, from 'Good man, not seeing Buddha-nature' onwards. Answer: First, there is wisdom-cutting and no wisdom-cutting. The difficulty is that Sunda (a person's name, a blacksmith in the Buddha's time) cited that when the Buddha of the Three Pitakas was a Bodhisattva, he married a princess and had children, abandoned the kingdom, sat on grass under a tree, got up to wash and receive food. At that time, he had not cut off a hair of affliction and could not transform beings, based on this as a difficulty. The Buddha answered with what is seen by great causes, refuting the attainment of Buddhahood through the two causes of the Three Pitakas and the Common Vehicle. What are they? What is seen by the two causes is not only that the Buddha of the Three Pitakas did not see Buddha-nature before receiving food, but also did not see the nature after receiving it and becoming a Buddha. The Common Buddha is also like this. It should be known that those who have not seen the nature doubly refute the two teachings. If the Bodhisattva of the Flower Platform receives the Buddha's office, enters the diamond samadhi, ascends to the Buddha's position, attains the three Bodhisattvas, and clearly sees the Buddha-nature, the permanent body, the Dharma body, and the diamond body. That is called wisdom, without the four kinds of bodies. That is, in cutting off, one can also enable others to fully possess wisdom-cutting. Furthermore, entering the diamond samadhi is the diamond body, breaking the impermanent body, which is one kind of wisdom-cutting. Attaining the three Bodhisattvas is the Dharma body, breaking the body of afflictions, which is another kind of wisdom-cutting. Ultimately seeing the nature is the permanent body, breaking the body of food, and
一番智斷。亦能令他具足智斷。是故二施果報無差。智斷無殊得名時異。三從菩薩爾時破壞四魔去。答第二有尊號無尊號難。純陀據三藏菩薩在家之日有輪王相是人中天。從出家來至受食時猶未得道尚劣生天何得尊號。亦非生天之天。乃至不得作生凈天之天。既無此號故言猶是眾生。佛今不以三藏為答。乃以大緣所睹華臺。華臺菩薩已破四魔。故釋論云得菩薩道破煩惱魔。得法性身破陰死魔。得不動三昧破天子魔。今經亦爾。入金剛定是金剛身破天子魔。即是生天。得三菩提即是法身破煩惱陰。得見佛性即是常身破于死魔。如此功德豈非生天凈天天中之天。今入涅槃亦破無常等四倒之魔。無四倒故破煩惱魔。無煩惱陰死即無天魔。初成后滅既俱破四魔俱非眾生。俱得尊號是天中天等無差別。四從菩薩爾時雖不廣說去。答第四六度五眼難。純陀據三藏中棄國舍位不見說法但有舍財不見理檀。故言猶未具足檀波羅蜜乃至般若。但見障內故言唯有肉眼無有佛眼乃至慧眼。佛今乃以華臺大緣所見雖不說法。先已通達財法事理檀波羅蜜。乃至般若皆已具足。過於人天二乘菩薩之所見也。亦分得佛眼今佛答法檀一事。余度五眼準此可知故略不答。先廣通達今為眾生廣顯通達。是故二施等無差別。五從善男子如來之身去答第五有五果
無五果難。純陀以三藏中施食五德命色力安語施主還得五種果報。今聞佛說我實不食施主亦應無五事果。佛今以本地初成答之。我無量劫不受不食畢竟清凈。小緣初見口受乳糜。大緣初見頂受光明。而於法身非食非不食。小緣后見受于檀羹。大緣后見普受大會。而於如來無乞無受。是故初后二施果報等無差別。次普受者從我今去。是受眾供次請住文為四。一因請。二騰請。三遮請。四重請。先生起四意眾咸獻供請住。供既不允請住未申。佛因純陀許受眾供。眾因純陀更請佛住。純陀順旨仍騰眾心。佛受眾供普開于常。常法非住不應請住。常法深奧眾未能達。眾意慇勤是故重請。興皇解云大眾同聞聲。告不久當滅。聞答難云法身常身。又初聞滅謂如燈盡聞常謂恒在世。夫如來者本無去住。何曾如彼見住見去只去是住只住是去。不起寂滅現身余會。去相宛然而恒在住相不去而常去。若爾如來去。住于眾何益(云云)。今明佛無去住緣宜不同。略有四種。或有見去而自慶。乃言無量眾生墮佛前後。我今有幸見佛始終自慰為得。此是世界因緣見去。或悲泣懊惱拍頭號哭三業戀慕。此是為人因緣見去。或有見去破無量惡。如來尚去我云何著。是為對治因緣見去。或有見去入秘密藏至佛至處了了見性與法王子等。是為第一義因緣見
去。或可一人具四。或但三但二。或可四人各一種種。不同而於如來都無去住。且舉純陀。或時悲感。或時歡喜。或云如來不般涅槃而我不能不懷憂惱。或時自云我今已與文殊師利法王子等。若眾無緣純陀豈然。故知純陀不爾悉為緣耳。于去一句四緣不同余住亦去亦住非去非住。三句準知。初因請文為二。初長行。二偈頌。初為二。謂喜嘆。初不納供是故悲塞。今聞普納咸皆歡喜喜由純陀是故稱歎。欲遂本心所以進請。就嘆爲兩一略二廣。略舉四嘆。謂名利德愿。名者嘉名先立妙義后興。將后驗前名不虛稱故同聲嘆云希有純陀。言大義者橫闊無涯。言妙義者豎深無底。又常非常是深義一常一切當是大義。非常非非常是妙義。已如前說。次汝今下利者吉祥福地。率土同集十方響會。幡懸梵世蓋覆三千。如來默然一無所納。純陀后請前供普收。如此聲譽絕倫蓋世。故眾嘆言汝今現世得大名利。德者即德之一字十讓居后五果當先。一人而已八斛微小用滿檀度此其德也。愿者愿等三字滿足貫上四俱足。故前佛立誓今佛愿圓故言愿滿。從甚奇純陀去。廣嘆從後向前以嘆四德。初更舉六難廣嘆第四愿滿。諸天命盡五衰相現。其餘天子為咒愿云。愿生善處愿得善利。處是人道利是持戒。下文云。十方土多爪上土少。舍人天身得三惡多
。舍人天身得人天少。舍天得天諸天不喜。舍天得人諸天所愿。猶如兩人在兩須彌。一彼豎豎孔一因風放。綖得入針孔此事甚難。若在人中能持戒者復難於此。海底盲龜千年一出值浮木孔入孔中居此事甚難。若在人中值世有佛難復過此。仰針于地梵宮投芥墮在針鋒此事甚難。值佛生信復難於是。生信聞法復難於是。辦最後供復難於是。此六於他為難純陀則易。故大眾嘆言甚奇純陀復得難得無上之利。如優曇華者華表輪王。能最後供得五事果必作法王大眾已為授記。廣嘆愿滿竟。次從南無去是廣嘆德。南無或言救我。或言歸命。或言屈膝。謂屈雙膝。其有十讓五果檀度之德故今嘆之。又南無者具有三義。口稱是口業屈膝即身業歸。命即意業。三從猶如秋月去。廣嘆其利秋是陰時月是陰精。至時即盛映蓋眾星孤明獨秀麗天皎地一切瞻仰純陀亦爾既有妙利。與勝妙時會建立妙義。在大眾前眾莫能先。對佛開常蒙普受供。一切大眾三業歸崇。四從南無純陀心如佛心下。廣嘆其名。上云名斛妙義名與法合。心如佛心名與佛合。真是佛子名與僧合。與三寶合即顯其身一體三寶。亦是五果三點四德五佛。性等一切法界具如向說嘆其得主心如佛心。嘆其得師名解妙義嘆其得親如羅喉羅(云云)。次偈頌中二。初一偈頌上嘆。次三偈請。
【現代漢語翻譯】 現代漢語譯本：捨棄人天之身而獲得人天之身是小利。捨棄天身而獲得天身，諸天並不歡喜。捨棄天身而獲得人身，才是諸天所希望的。猶如兩個人分別站在兩個須彌山頂，一個人將豎立的針孔對準另一個人因風飄蕩的線，要使線穿入針孔，這件事非常困難。如果在人世間能夠持戒的人，比這還要困難。海底的盲龜千年才出現一次，恰好遇到漂浮的木頭上有孔，並且鉆入孔中居住，這件事非常困難。如果在人世間遇到佛出世，比這還要困難。將針仰放在地上，從梵天宮投下芥子，要使芥子落在針尖上，這件事非常困難。對佛產生信心，比這還要困難。產生信心后聽聞佛法，比這還要困難。辦成最後的供養，比這還要困難。這六件事對於其他人來說非常困難，但對於純陀（Chunda，人名，佛陀的供養者）來說卻很容易。所以大眾讚歎說：『真是太奇妙了，純陀獲得了難得的無上利益。』如同優曇花（udumbara，一種稀有的花）一樣，花象徵著轉輪王（Chakravarti，擁有統治世界的輪寶的理想統治者）。能夠做最後的供養，得到五種果報，必定會成為法王（Dharmaraja，佛陀的稱號）。大眾已經為他授記。廣泛地讚歎，願望圓滿結束。接下來從『南無』（Namo，皈依）開始，是廣泛地讚歎功德。『南無』或者說是救我，或者說是歸命，或者說是屈膝，指的是屈雙膝。他具有十種讓與五種果報的檀度（Dana，佈施）之德，所以現在讚歎他。而且『南無』具有三種含義：口稱是口業，屈膝是身業，歸命是意業。從『猶如秋月』開始，是廣泛地讚歎他的利益。秋天是陰氣旺盛的時候，月亮是**。到了時節就非常興盛，光芒掩蓋眾星，孤明獨秀，照亮天空，照亮大地，一切眾生都瞻仰他，純陀也是這樣，既有美妙的利益，又在殊勝美妙的時節集會，建立美妙的意義，在大眾之前，沒有人能先於他。對佛陀開啟常蒙，普遍接受供養，一切大眾身口意三業都歸依崇敬。從『南無純陀心如佛心』開始，是廣泛地讚歎他的名號。上面說名號與美妙的意義，名與法相合。心如佛心，名與佛相合。真是佛子，名與僧相合。與三寶相合，就顯示他的身一體三寶。也是五種果報，三點四德，五佛（Five Buddhas），自性等同於一切法界，都如前面所說，讚歎他得到的主，心如佛心。讚歎他得到的老師，名號理解美妙的意義。讚歎他得到的親人，如羅睺羅（Rahula，佛陀的兒子）。接下來的偈頌中有兩部分。第一偈頌是讚歎上面所說的內容。接下來的三偈是祈請。
【English Translation】 English version: To abandon the body of humans and devas (devas, celestial beings) to gain the body of humans and devas is a small benefit. To abandon the body of devas to gain the body of devas, the devas are not pleased. To abandon the body of devas to gain the body of humans is what the devas desire. It is like two people standing on the peaks of two Mount Sumerus (Mount Sumeru, the central world-mountain in Buddhist cosmology). One person tries to align a needle hole with a thread blown by the wind. It is extremely difficult for the thread to enter the needle hole. If someone in the human world can uphold the precepts, it is even more difficult than this. A blind sea turtle that emerges from the bottom of the sea once every thousand years happens to encounter a floating piece of wood with a hole, and enters the hole to dwell in it. This is extremely difficult. If one encounters a Buddha (Buddha, the enlightened one) appearing in the world, it is even more difficult than this. To place a needle upright on the ground and drop a mustard seed from the Brahma (Brahma, a high-ranking deity) palace, and have the mustard seed land on the tip of the needle, this is extremely difficult. To generate faith in the Buddha is even more difficult than this. After generating faith, to hear the Dharma (Dharma, the teachings of the Buddha) is even more difficult than this. To accomplish the final offering is even more difficult than this. These six things are very difficult for others, but for Chunda (Chunda, the name of a person, the Buddha's provider) they are easy. Therefore, the assembly exclaimed: 'It is truly wonderful, Chunda has obtained the rare and supreme benefit.' Like the udumbara flower (udumbara, a rare flower), the flower symbolizes the Chakravarti (Chakravarti, the ideal ruler who possesses the wheel-turning king treasure). Being able to make the final offering and receive five kinds of rewards, he will surely become a Dharmaraja (Dharmaraja, a title of the Buddha). The assembly has already bestowed a prophecy upon him. The extensive praise and the fulfillment of wishes come to an end. Next, starting from 'Namo' (Namo, refuge), is the extensive praise of virtues. 'Namo' can mean 'save me,' or 'take refuge,' or 'kneel down,' referring to kneeling on both knees. He possesses the virtues of ten kinds of giving and five kinds of rewards of Dana (Dana, generosity), so now we praise him. Moreover, 'Namo' has three meanings: oral recitation is oral karma, kneeling is bodily karma, and taking refuge is mental karma. Starting from 'like the autumn moon,' is the extensive praise of his benefits. Autumn is the time when yin energy is abundant, and the moon is **. When the time comes, it is very prosperous, its light overshadows the stars, it is solitary and uniquely beautiful, illuminating the sky and illuminating the earth, and all beings look up to it. Chunda is also like this, having both wonderful benefits and gathering at a supremely wonderful time, establishing wonderful meanings, ahead of everyone in the assembly. He opens the constant receiving from the Buddha, universally receiving offerings, and the entire assembly reveres and respects him with their three karmas of body, speech, and mind. Starting from 'Namo Chunda, his mind is like the Buddha's mind,' is the extensive praise of his name. Above it says that the name is combined with wonderful meanings, the name is in accordance with the Dharma. His mind is like the Buddha's mind, the name is in accordance with the Buddha. He is truly a son of the Buddha, the name is in accordance with the Sangha (Sangha, the Buddhist community). Being in accordance with the Three Jewels (Three Jewels, Buddha, Dharma, and Sangha), it reveals his body as one with the Three Jewels. It is also the five kinds of rewards, the three points and four virtues, the Five Buddhas (Five Buddhas), the self-nature is equal to all Dharma realms, all as said before, praising him for obtaining the master, his mind is like the Buddha's mind. Praising him for obtaining the teacher, the name understands the wonderful meanings. Praising him for obtaining the relative, like Rahula (Rahula, the Buddha's son). The following verses have two parts. The first verse praises what was said above. The following three verses are requests.
初文云汝者汝即純陀頌上名也。生人道者六難之一頌愿滿也。超第六天而等梵王請佛開常即頌德也。我及一切眾頌譽也。上同聲贊。此云我及一切也。如有端首推下論義似如文殊為請首也。次請中二。先二行為眾為一切(云云)。次一行要請。要之以命者。佛不在世不蒙甘露法身慧。命將不全也。次騰請為二。初長行經家所敘。次偈是純陀請詞。初長行中雲卒喪者略耳。具足應言喪主親師(云云)。前奉聲光大眾奔躄流血灑地故今言卒喪。蒙施常命色力安辯。該統法界許主師親故言忽然還活。時眾大喜於前純陀慶悅於後復是一讓。次偈中十八行半為兩。初十一行半騰眾嘆。次七行騰眾請。初文中略騰三嘆。初騰嘆愿中先騰六難。后猶如下作譬結。初云獲已利。騰嘆善利難人身善處難。蠲除等是善利所離。金寶聚者騰佛世難。不懼者所離也。優曇華者騰生信難。投針鋒者騰最後供難佛不染世法去騰聞法難。我今所奉食去騰嘆德也。因供發願愿無上果不願諸有。如伊蘭出栴檀去。因於微少充足大眾。又因食顯不食非食非不食。道香德風開發一切悉非常非無常。我今得現報去。騰嘆利如文。從一切諸世間去。正騰眾請為三。初兩偈騰悲苦意。次三偈騰請住益意。后兩偈結二意。文云世間無調御者。無主親師生大苦惱。次文如
【現代漢語翻譯】 現代漢語譯本 『初文云汝者汝即純陀（Chunda，人名，意為純潔者）頌上名也』，指的是在《純陀經》中的讚頌之名。 『生人道者六難之一頌愿滿也』，指的是能夠生於人道，並滿足六種困難之一的願望。 『超第六天而等梵王請佛開常即頌德也』，指的是超越第六天（他化自在天）而與梵天同等，祈請佛陀開示永恒之法，這是讚頌佛陀的功德。 『我及一切眾頌譽也』，指的是『我』以及一切大眾共同讚美佛陀。 『上同聲贊。此云我及一切也』，指的是上面一同發聲讚歎，這裡指的是『我』以及一切大眾。 『如有端首推下論義似如文殊（Manjusri，文殊師利菩薩）為請首也』，指的是如同文殊菩薩作為請法的首領，提出論議。 『次請中二。先二行為眾為一切(云云)』，指的是接下來的祈請分為兩部分，首先兩行是爲了大眾，爲了所有一切。 『次一行要請。要之以命者。佛不在世不蒙甘露法身慧。命將不全也』，指的是接下來的一行是重要的祈請，重要到以生命來祈求，因為佛陀不在世，就無法得到甘露般的法身智慧，生命也將不完整。 『次騰請為二。初長行經家所敘。次偈是純陀請詞。初長行中雲卒喪者略耳。具足應言喪主親師(云云)』，指的是接下來的懇請分為兩部分，首先是長行，由經家敘述，其次是偈頌，是純陀的祈請之詞。最初的長行中說『卒喪』是省略的說法，完整地應該說是喪失了主人、親人、老師。 『前奉聲光大眾奔躄流血灑地故今言卒喪。蒙施常命色力安辯。該統法界許主師親故言忽然還活』，指的是之前奉獻聲光，大眾奔走跌倒，流血灑地，所以現在說『卒喪』。蒙受佛陀施予的常命、色力、安樂和辯才，涵蓋統攝法界，允許作為主人、老師、親人，所以說『忽然還活』。 『時眾大喜於前純陀慶悅於後復是一讓』，指的是當時大眾非常歡喜，在前面是純陀的慶悅，在後面又是一次謙讓。 『次偈中十八行半為兩。初十一行半騰眾嘆。次七行騰眾請。初文中略騰三嘆。初騰嘆愿中先騰六難。后猶如下作譬結』，指的是接下來的偈頌十八行半分為兩部分，首先是十一行半，是大眾的讚歎，其次是七行，是大眾的祈請。最初的文中略微地讚歎了三點，最初讚歎願望時，首先讚歎了六種困難，之後像下面一樣用譬喻來總結。 『初云獲已利。騰嘆善利難人身善處難。蠲除等是善利所離。金寶聚者騰佛世難。不懼者所離也。優曇華者騰生信難。投針鋒者騰最後供難佛不染世法去騰聞法難。我今所奉食去騰嘆德也』，指的是最初說『獲得已有的利益』，讚歎善利難以獲得，人身和善處難以獲得，蠲除等是善利所遠離的。『金寶聚』讚歎佛陀出世難以遇到，不懼怕的人所遠離的。『優曇華』讚歎產生信心難以獲得。『投針鋒』讚歎最後供養難以獲得，佛陀不沾染世俗之法，讚歎聽聞佛法難以獲得。『我今所奉食』讚歎佛陀的功德。 『因供發願愿無上果不願諸有。如伊蘭出栴檀去。因於微少充足大眾。又因食顯不食非食非不食。道香德風開發一切悉非常非無常。我今得現報去』，指的是因為供養而發願，愿求無上的果報，不願求諸有的果報。如同伊蘭樹中長出栴檀樹。因為微少的供養而充足大眾。又因為食物而顯示不食、非食、非不食的道理。道香和德風開發一切，一切都是非常非無常的。我現在得到現世的果報。 『騰嘆利如文。從一切諸世間去』，指的是讚歎利益如同經文所說，從一切諸世間離開。 『正騰眾請為三。初兩偈騰悲苦意。次三偈騰請住益意。后兩偈結二意』，指的是正式地讚歎大眾的祈請分為三部分，最初兩偈讚歎悲苦之意，其次三偈讚歎祈請佛陀住世利益眾生之意，最後兩偈總結以上兩種意思。 『文云世間無調御者。無主親師生大苦惱』，指的是經文中說，世間沒有調御者，沒有主人、親人、老師，會產生巨大的苦惱。 『次文如』，指的是接下來的經文如同...
【English Translation】 English version 『Chu wen yun ru zhe ru ji Chunda (Chunda, a name, meaning pure) song shang ming ye,』 refers to the name of praise in the Chunda Sutra. 『Sheng ren dao zhe liu nan zhi yi song yuan man ye,』 refers to being born into the human realm and fulfilling one of the six difficult wishes. 『Chao di liu tian er deng Fan wang qing Fo kai chang ji song de ye,』 refers to surpassing the sixth heaven (Paranirmita-vasavartin) and being equal to Brahma, requesting the Buddha to reveal the eternal Dharma, which is praising the Buddha's merits. 『Wo ji yi qie zhong song yu ye,』 refers to 『I』 and all the assembly praising the Buddha together. 『Shang tong sheng zan. Ci yun wo ji yi qie ye,』 refers to praising in unison above, here referring to 『I』 and all the assembly. 『Ru you duan shou tui xia lun yi si ru Manjusri (Manjusri Bodhisattva) wei qing shou ye,』 refers to Manjusri Bodhisattva acting as the leader in requesting the Dharma, putting forward arguments. 『Ci qing zhong er. Xian er xing wei zhong wei yi qie (yun yun),』 refers to the following request being divided into two parts, the first two lines are for the assembly, for all things. 『Ci yi xing yao qing. Yao zhi yi ming zhe. Fo bu zai shi bu meng gan lu fa shen hui. Ming jiang bu quan ye,』 refers to the next line being an important request, so important that it is requested with life, because if the Buddha is not in the world, one cannot receive the nectar-like wisdom of the Dharma body, and life will not be complete. 『Ci teng qing wei er. Chu chang xing jing jia suo xu. Ci ji shi Chunda qing ci. Chu chang xing zhong yun zu sang zhe lue er. Ju zu ying yan sang zhu qin shi (yun yun),』 refers to the following earnest request being divided into two parts, first the prose, narrated by the sutra writer, and second the verses, which are Chunda's words of request. The initial prose says 『sudden loss』 is an abbreviated way of saying it, the complete way should be losing the master, relatives, and teacher. 『Qian feng sheng guang da zhong ben bi liu xie sa di gu jin yan zu sang. Meng shi chang ming se li an bian. Gai tong fa jie xu zhu shi qin gu yan hu ran hai huo,』 refers to previously offering sound and light, the assembly running and falling, shedding blood on the ground, so now it is said 『sudden loss.』 Receiving the Buddha's bestowal of eternal life, form, strength, peace, and eloquence, encompassing and governing the Dharma realm, allowing to be the master, teacher, and relative, so it is said 『suddenly revived.』 『Shi zhong da xi yu qian Chunda qing yue yu hou fu shi yi rang,』 refers to the assembly being very happy at that time, in front is Chunda's joy, and behind is another act of humility. 『Ci ji zhong shi ba xing ban wei liang. Chu shi yi xing ban teng zhong tan. Ci qi xing teng zhong qing. Chu wen zhong lue teng san tan. Chu teng tan yuan zhong xian teng liu nan. Hou you ru xia zuo pi jie,』 refers to the following eighteen and a half lines of verses being divided into two parts, first eleven and a half lines, which are the assembly's praise, and second seven lines, which are the assembly's request. The initial text briefly praises three points, initially praising the wish, first praising the six difficulties, and then summarizing with metaphors as below. 『Chu yun huo yi li. Teng tan shan li nan ren shen shan chu nan. Juan chu deng shi shan li suo li. Jin bao ju zhe teng Fo shi nan. Bu ju zhe suo li ye. You tan hua zhe teng sheng xin nan. Tou zhen feng zhe teng zui hou gong nan Fo bu ran shi fa qu teng wen fa nan. Wo jin suo feng shi qu teng tan de ye,』 refers to initially saying 『gaining existing benefits,』 praising that good benefits are difficult to obtain, human body and good place are difficult to obtain, elimination etc. are what good benefits are far from. 『Pile of gold and jewels』 praises that it is difficult to encounter the Buddha's appearance in the world, what fearless people are far from. 『Udumbara flower』 praises that it is difficult to generate faith. 『Throwing a needle point』 praises that it is difficult to make the final offering, the Buddha does not taint worldly Dharma, praising that it is difficult to hear the Dharma. 『What I offer now』 praises the Buddha's merits. 『Yin gong fa yuan yuan wu shang guo bu yuan zhu you. Ru yi lan chu zhan tan qu. Yin yu wei shao chong zu da zhong. You yin shi xian bu shi fei shi fei bu shi. Dao xiang de feng kai fa yi qie xi fei chang fei wu chang. Wo jin de xian bao qu,』 refers to making a vow because of the offering, wishing for the supreme fruit, not wishing for the fruits of all existence. Like sandalwood growing out of an Ailanthus tree. Because of the small offering, the assembly is satisfied. Also because of food, the principle of not eating, non-eating, and non-non-eating is revealed. The fragrance of the path and the wind of virtue develop everything, everything is neither permanent nor impermanent. I am now receiving present retribution. 『Teng tan li ru wen. Cong yi qie zhu shi jian qu,』 refers to praising the benefits as the scripture says, leaving from all the worlds. 『Zheng teng zhong qing wei san. Chu liang ji teng bei ku yi. Ci san ji teng qing zhu yi yi. Hou liang ji jie er yi,』 refers to formally praising the assembly's request being divided into three parts, the first two verses praise the meaning of sorrow and suffering, the next three verses praise the meaning of requesting the Buddha to stay in the world to benefit sentient beings, and the last two verses summarize the above two meanings. 『Wen yun shi jian wu tiao yu zhe. Wu zhu qin shi sheng da ku nao,』 refers to the scripture saying that if there is no tamer in the world, no master, relative, or teacher, great suffering will arise. 『Ci wen ru,』 refers to the following scripture is like...
來在僧中去。總明三寶益。如須彌山別明師益。山若映水水同山色。師若說法如法奉行故是師益。佛智慧善斷半行是智度益。云起清涼是善權益。此兩明親益。如來善能除去是主益。煩惱之賊寇亂行人佛日照除撥亂反正故是主益。三結者若失三益增戀悲慟結上苦惱意也。若得三益信心增長結上請住意也。從佛告純陀如是如是去第三遮請有長行偈頌。長行為二。初述嘆難。次以難遮請。初文者。夫六難展轉相依三種無佛時亦有。三種佛出乃有。今述佛出時三難。餘者可知(云云)。次以難遮請為三。初以難遮請。二以佛境界遮請。三以二用遮請。以諸難遮請者。汝騰眾四嘆自快六難。六難之與四嘆由我涅槃施汝常命種種功德普及一切。我若久住無最後供。誓若不滿眾不稱譽。名亦虛設自失己利。又障他人那忽自欣后供而請久住。久住無後供后供無久住。汝自矛盾故遮言不應意正有此。次汝今下。舉佛境遮者。佛之境界唯佛能知非下地圖度。言語道斷心行處滅。至存彌亡至亡彌存。非存非亡即住不住。不住即住非住非不住。如此境界言之者訥取之者失。絕其情慮故遮云不應。問純陀住十住地那忽遮之同凡不知。答知有六種(云云)。亦是為下而抑于高高尚不應下自息望。三悉皆下。舉二用遮請者。但佛境玄妙及佛勝用汝所
【現代漢語翻譯】 現代漢語譯本 從僧眾中來，總能明白三寶（佛、法、僧）的益處。如同須彌山（佛教中的聖山）一樣，特別能彰顯善知識的益處。山若倒映在水中，水面也會呈現山的顏色。善知識如果說法，我們如法奉行，這就是善知識的益處。佛的智慧能夠善於決斷，哪怕只修行半句偈頌，也是智慧和慈悲的益處。云起帶來清涼，這是善友的益處。這兩者說明了親近善知識的益處。如來（佛的稱號）善於去除煩惱，這是作為君主的益處。煩惱就像賊寇，擾亂修行人，佛的智慧之光照耀，能夠撥亂反正，所以說是君主的益處。所謂的三結（身見結、戒禁取見結、疑結），如果失去了三益（三寶的利益），就會增加貪戀、悲傷和痛苦，這是結上的苦惱之意。如果得到了三益，信心就會增長，這是結上請佛住世之意。從『佛告純陀如是如是』開始，第三次遮止請佛住世，有長行和偈頌。長行分為兩部分：首先是敘述和讚歎其難得，其次是用難處來遮止請佛住世。先說敘述其難得。六難（見佛難、聞法難、生善心難、具足修行難、得人身難、遇善知識難）輾轉相依，其中三種在沒有佛出世的時候也有，三種是佛出世才有的。現在敘述佛出世時的三種難，其餘的可以類推（云云）。其次是用難處來遮止請佛住世，分為三點：首先是用難處來遮止請佛住世，其次是用佛的境界來遮止請佛住世，最後是用兩種作用來遮止請佛住世。用諸種難處來遮止請佛住世，是因為你讚歎如來騰眾四嘆（四種殊勝的功德），自以為快樂，卻有六難（眾生難度、說法難度、修行難度、斷惑難度、入聖難度、證果難度）。這六難與四嘆，是因為我涅槃（佛教指解脫生死輪迴）施予你們常命，種種功德普及一切。我如果長久住世，就沒有最後的供養。誓願如果不能圓滿，大眾就不會稱讚。名聲也會虛設，自己失去利益。又會障礙他人，怎麼能自己欣喜于最後的供養而請求我長久住世呢？長久住世就沒有最後的供養，有最後的供養就不能長久住世。你自相矛盾，所以遮止說不應該，這才是真正的意思。其次，『汝今下』，是用佛的境界來遮止。佛的境界只有佛才能瞭解，不是低下的凡夫俗子所能揣度的。言語道斷，心行處滅。達到存在反而像消失，達到消失反而像存在。非存在非消失，即是住也不是不住。不住即是住，非住非不住。這樣的境界，說出來就顯得笨拙，想要領會反而會失去。斷絕了情思慮慮，所以遮止說不應該。問：純陀（人名，佛陀弟子）住在十住地（菩薩修行的十個階段），為什麼還要像凡夫一樣被遮止呢？答：知道有六種（云云）。這也是爲了壓低高位，高位尚且不應該，何況是自己停止期望。『三悉皆下』，是用兩種作用來遮止請佛住世。只是佛的境界玄妙，以及佛的殊勝作用，你所
【English Translation】 English version Coming from the Sangha (community of monks), one can fully understand the benefits of the Three Jewels (Buddha, Dharma, Sangha). Like Mount Sumeru (sacred mountain in Buddhism), it particularly highlights the benefits of a virtuous teacher. If a mountain is reflected in water, the water will also show the color of the mountain. If a virtuous teacher preaches the Dharma, and we practice accordingly, that is the benefit of a virtuous teacher. The Buddha's wisdom can skillfully make decisions, even if one only practices half a verse, it is the benefit of wisdom and compassion. Clouds rising bring coolness, this is the benefit of good friends. These two explain the benefits of being close to virtuous friends. The Tathagata (title of the Buddha) is skilled at removing afflictions, this is the benefit of being a lord. Afflictions are like bandits, disturbing practitioners, the light of the Buddha's wisdom shines, able to correct disorder and restore order, so it is said to be the benefit of a lord. The so-called three bonds (self-view, clinging to rites and rituals, doubt), if one loses the three benefits (benefits of the Three Jewels), it will increase attachment, sorrow, and pain, this is the meaning of the suffering of being bound. If one obtains the three benefits, faith will increase, this is the meaning of requesting the Buddha to stay in the world. Starting from 'The Buddha told Chunda, so it is, so it is,' the third refusal to request the Buddha to stay in the world has prose and verses. The prose is divided into two parts: first, it narrates and praises its rarity, and second, it uses the difficulties to prevent the request for the Buddha to stay in the world. First, it speaks of narrating its rarity. The six difficulties (difficulty of seeing a Buddha, difficulty of hearing the Dharma, difficulty of generating good thoughts, difficulty of completing practice, difficulty of obtaining a human body, difficulty of meeting a virtuous teacher) are mutually dependent, of which three exist even when there is no Buddha in the world, and three only exist when a Buddha appears in the world. Now narrating the three difficulties when a Buddha appears in the world, the rest can be inferred (etc.). Secondly, using the difficulties to prevent the request for the Buddha to stay in the world is divided into three points: first, using the difficulties to prevent the request; second, using the Buddha's realm to prevent the request; and finally, using two functions to prevent the request. Using various difficulties to prevent the request is because you praise the Tathagata's surpassing the assembly with four praises (four kinds of superior merits), self-satisfied, but there are six difficulties (difficulty of guiding sentient beings, difficulty of preaching the Dharma, difficulty of practicing, difficulty of severing delusions, difficulty of entering the holy path, difficulty of attaining enlightenment). These six difficulties and four praises are because I, upon Nirvana (Buddhist term for liberation from the cycle of birth and death), bestow upon you eternal life, and various merits extend to all. If I stay in the world for a long time, there will be no final offering. If the vow cannot be fulfilled, the masses will not praise. Fame will also be in vain, and one will lose one's own benefit. It will also hinder others, how can one be happy about the final offering and request me to stay in the world for a long time? Staying in the world for a long time means there is no final offering, and having a final offering means one cannot stay in the world for a long time. You are contradicting yourself, so I prevent you from saying it is not appropriate, this is the true meaning. Secondly, 'You now,' uses the Buddha's realm to prevent the request. The Buddha's realm can only be understood by the Buddha, not by lowly ordinary people. The path of language is cut off, and the place of mental activity is extinguished. Reaching existence is like disappearing, and reaching disappearance is like existing. Neither existence nor disappearance, is both dwelling and not dwelling. Not dwelling is dwelling, neither dwelling nor not dwelling. Such a realm, speaking of it seems clumsy, and trying to comprehend it will only lead to loss. Cutting off emotional thoughts, so I prevent you from saying it is not appropriate. Question: Chunda (name of a person, a disciple of the Buddha) dwells in the ten abodes (ten stages of practice for Bodhisattvas), why should he be prevented like an ordinary person? Answer: Knowing there are six kinds (etc.). This is also to suppress the high position, the high position should not be, let alone stopping one's own expectations. 'Three all below,' uses two functions to prevent the request for the Buddha to stay in the world. Only the Buddha's realm is profound, and the Buddha's superior functions, what you
不知。謂常無常二鳥雙游去住適宜稱機隱顯。或時用住或用不住。只不住即住亦是非住非不住。昔用無常施得五果一切諸行悉皆無常。若定無常何得今教施常五果遍一切法悉開無常。當知非常非無常能常能無常。又昔用無常論五門觀謂他境界今教用常論五門觀即自境界。豈定自他能作如此之自他耶。當知皆是佛之勝用若用於常故無勞請。若用無常復不須請。故舉二用遮言不應。十一行半偈為兩。初十行半明無常用。后一行明常用。初又二。前九行通明諸行無常。后一行半正用無常。初又五。初三行半無常觀。次一行苦觀。次一行空觀。次二行無我觀。次一行半不凈觀。問諸天化生豈是不凈。答雖無臭薉賢聖所訶亦是不凈。次諸欲下。明正是無常用。如瑞應云。出四城門起于厭患故不貪著。離欲思惟六年苦行。證真實法。三十四心發無漏慧。今日當涅槃即最後無餘。次我度有彼岸一行。即常用。度者度此彼之彼岸。亦度非此非彼之彼岸。于諸此彼而得自在。故我非但過一切苦亦過諸樂及無苦樂。乃名大樂。我凈例然(云云)。他判前九行半是佛同於常無常行亦是真不真義。后兩行即是諸行同于如來無常常不真真義。此常無常顯非常非無常真實法也。今言若爾常無常是二方便。因兩方便得顯真實。即如纓絡二觀方便得入中
【現代漢語翻譯】 現代漢語譯本 不知。所謂常與無常二鳥，雙雙遊動，或去或住，適宜于各種情況，時而顯現時而隱藏。有時運用『住』（常），有時運用『不住』（無常）。僅僅是『不住』，實際上『住』也是非『住』非『不住』。過去運用『無常』，施行后得到五種果報，說明一切諸行都是無常的。如果確定是無常，為何現在教導施行『常』，得到五種果報，遍及一切法，卻又揭示無常？應當知道，既不是『常』也不是『無常』，才能『常』也能『無常』。又過去運用『無常』來論述五門觀，針對的是他人的境界；現在教導運用『常』來論述五門觀，針對的是自身的境界。難道能確定自身與他人能如此隨意地轉換自身與他人的角色嗎？應當知道，這都是佛的殊勝運用。如果運用『常』，就不需要祈請；如果運用『無常』，也不需要祈請。所以舉出這兩種運用，是爲了遮止說不應該祈請的說法。 這十一行半偈頌分為兩部分。前十行半說明運用『無常』，后一行說明運用『常』。前一部分又分為兩部分。前九行總的說明諸行無常，后一行半正式運用『無常』。前一部分又分為五部分。最初三行半是無常觀，接下來一行是苦觀，再接下來一行是空觀，再接下來兩行是無我觀，最後一行半是不凈觀。有人問：諸天化生難道是不凈的嗎？回答說：雖然沒有臭穢，但也是賢聖所呵斥的，所以也是不凈的。 接下來『諸欲下』，說明這正是運用『無常』。如《瑞應經》所說：『出四城門，生起厭患，所以不貪著，遠離慾望，思惟六年苦行，證得真實法，三十四心發起無漏智慧，今日當入涅槃，即是最後的無餘涅槃。』 接下來『我度有彼岸』一行，就是運用『常』。『度』是度過此岸和彼岸的彼岸，也是度過非此岸非彼岸的彼岸。對於此岸和彼岸都能自在。所以我不僅超越一切苦，也超越一切樂以及無苦無樂，才稱為大樂。『我凈』也是如此（等等）。 他人判決說，前九行半是佛陀等同於常與無常的行，也是真與不真的意義。后兩行就是諸行等同於如來的無常與常，不真與真的意義。這常與無常，顯示了非『常』非『無常』的真實法。現在說，如果這樣，常與無常是兩種方便，因為這兩種方便才能顯示真實。就像瓔珞二觀是方便，才能進入中道。
【English Translation】 English version I do not know. It refers to the two birds of permanence and impermanence, traveling together, sometimes going and sometimes staying, suitable for various situations, sometimes appearing and sometimes disappearing. Sometimes 'staying' (permanence) is used, and sometimes 'not staying' (impermanence) is used. Merely 'not staying' is actually that 'staying' is also neither 'staying' nor 'not staying'. In the past, 'impermanence' was used, and after practice, five fruits were obtained, indicating that all phenomena are impermanent. If it is determined to be impermanent, why is it now taught to practice 'permanence', obtain five fruits, pervade all dharmas, and yet reveal impermanence? It should be known that it is neither 'permanent' nor 'impermanent' that can be both 'permanent' and 'impermanent'. Also, in the past, 'impermanence' was used to discuss the five gates of contemplation, targeting the realms of others; now, 'permanence' is taught to discuss the five gates of contemplation, targeting one's own realm. Can it be determined that oneself and others can arbitrarily switch the roles of oneself and others in this way? It should be known that these are all the Buddha's excellent applications. If 'permanence' is used, there is no need to request; if 'impermanence' is used, there is also no need to request. Therefore, mentioning these two applications is to prevent the statement that one should not request. These eleven and a half lines of verses are divided into two parts. The first ten and a half lines explain the use of 'impermanence', and the last line explains the use of 'permanence'. The first part is further divided into two parts. The first nine lines generally explain the impermanence of all phenomena, and the last one and a half lines formally use 'impermanence'. The first part is further divided into five parts. The first three and a half lines are the contemplation of impermanence, followed by one line of the contemplation of suffering, then one line of the contemplation of emptiness, then two lines of the contemplation of no-self, and finally one and a half lines of the contemplation of impurity. Someone asks: Are the celestial beings born by transformation impure? The answer is: Although there is no foul odor, it is still condemned by the wise and saints, so it is also impure. Next, 'All desires below' explains that this is precisely the use of 'impermanence'. As the Rui Ying Sutra says: 'Leaving the four city gates, arising from disgust, therefore not being greedy, abandoning desires, contemplating six years of ascetic practices, realizing the true Dharma, thirty-four thoughts arising from non-outflow wisdom, today entering Nirvana, which is the final Nirvana without remainder.' Next, the line 'I cross to the other shore' is the use of 'permanence'. 'Crossing' is crossing the other shore of this shore and the other shore, and also crossing the other shore of neither this shore nor the other shore. One is free with regard to this shore and the other shore. Therefore, I not only transcend all suffering, but also transcend all joy and neither suffering nor joy, which is called great joy. 'My purity' is also the same (etc.). Others judge that the first nine and a half lines are the Buddha's actions equal to permanence and impermanence, which is also the meaning of truth and untruth. The last two lines are the actions of all phenomena equal to the Tathagata's impermanence and permanence, untruth and truth. This permanence and impermanence reveal the true Dharma of neither 'permanent' nor 'impermanent'. Now it is said that if this is the case, permanence and impermanence are two expedient means, because these two expedient means can reveal the truth. Just like the two contemplations of the garland are expedient means to enter the Middle Way.
道第一義諦。此乃淺深三諦之意菩薩境界。云何得與佛境界同。此文分明云當觀諸佛境界。佛境界者三諦一諦一諦三諦。非一非三而三而一。一空一切空三諦皆空。一假一切假三諦皆假。一中一切中三諦皆中。只中是俗真只俗真是中無二無別如此乃名諸佛境界。所以用佛境界而遮請者。若一空一切空云何請住。乃至一中一切中雲何請住。遮請之意正在於此。云何以菩薩境界釋佛境界耶。若但隨文難見此意。今更就偈文以顯此意。前九行半明一空一切空。離欲一偈明一假一切假。我度一偈明一中一切中。偈中廣出還釋長行佛境界意。且點其意在後更釋(云云)。四重請者。或云非重請佛不重答故。或言兩向望前為重請望后為論端。于中為三。初領旨。次謙謝。三正請。領旨從以難遮請生六難由佛誠如聖言。謙謝從佛境界生諸佛境界浩無涯底。豈是蚊蚋能知邊表。分知非究竟知知是謙也。謝者從於用生。蒙佛受供成最後檀。慳結漏斷等於文殊蒙佛受供成彼岸智均大菩薩。故舉龍象喻于智斷。又舉幼年自況。以初具戒況于先達。拔淵泉之下處雲霄之上者。蓋佛菩薩之恩。是故須謝謝無常用。三正請常住之用。能生物善大眾苦至如來未然是故重請。有法譬合。初法如文。次譬中言變吐者有二解。一云譬大眾戀慕飢渴愿如來住終
【現代漢語翻譯】 現代漢語譯本： 闡述第一義諦（Paramārtha-satya，最高真理）。這實際上是關於淺深三諦（three truths）的菩薩境界。如何才能與佛的境界相同呢？這段文字分明地說『應當觀察諸佛的境界』。佛的境界是三諦一諦，一諦三諦，非一非三，而三而一。一空一切空，三諦皆空；一假一切假，三諦皆假；一中一切中，三諦皆中。只有中道才是俗諦和真諦，只有俗諦和真諦才是中道，沒有二者之分，沒有彼此之別，這樣才稱為諸佛的境界。所以用佛的境界來遮止請佛住世的請求。如果一空一切空，又如何請佛住世呢？乃至一中一切中，又如何請佛住世呢？遮止請求的用意就在於此。為什麼要用菩薩的境界來解釋佛的境界呢？如果只是按照字面意思理解，很難明白這個用意。現在再結合偈文來顯明這個用意。前面的九行半說明一空一切空，『離欲』一偈說明一假一切假，『我度』一偈說明一中一切中。偈文中廣泛地闡述，還是爲了解釋長行文中佛境界的含義。暫且點明其用意，在後面再詳細解釋（云云）。 四重請求，有人說不是重複請求，因為佛不會重複回答。也有人說，兩次都是面向前面，所以是重複請求，面向後面則是論議的開端。其中分為三個部分：首先是領會旨意，其次是謙遜感謝，第三是正式請求。領會旨意是從用提問來遮止請求而產生的六種困難，因為佛的言語真實如同聖言。謙遜感謝是從佛的境界產生的，諸佛的境界浩瀚無邊，哪裡是蚊蚋所能知曉其邊際的？分知不是究竟知，知是謙遜。感謝是從作用產生的，蒙佛接受供養，成就最後的佈施。慳吝的煩惱斷除，等於文殊菩薩蒙佛接受供養，成就彼岸智慧，與大菩薩相同。所以用龍象來比喻智慧和斷除煩惱。又用幼年來比況先達。從深淵泉水中拔出，到達雲霄之上，這是佛菩薩的恩德，所以必須感謝無常。第三是正式請求常住的作用，能夠產生萬物和善行，大眾的苦難到來，如來卻沒有離開，所以再次請求。有法說和譬喻相結合。最初的法說如文字所說。其次的譬喻中說『變吐』有兩種解釋。一種說法是譬喻大眾戀慕飢渴，希望如來永遠住世。
【English Translation】 English version: Explaining the First Principle of Reality (Paramārtha-satya, the highest truth). This is actually the bodhisattva's realm concerning the shallow and deep Three Truths (three truths). How can it be the same as the Buddha's realm? This text clearly states 'One should observe the realms of all Buddhas.' The Buddha's realm is the Three Truths as One Truth, and One Truth as Three Truths, neither one nor three, but three and one. One emptiness is all emptiness, all three truths are empty; one provisionality is all provisionality, all three truths are provisional; one middle way is all middle way, all three truths are the middle way. Only the Middle Way is both the conventional truth and the ultimate truth, and only the conventional truth and the ultimate truth are the Middle Way, without any division or difference between the two. Only this is called the realm of all Buddhas. Therefore, the Buddha's realm is used to prevent the request for the Buddha to remain in the world. If one emptiness is all emptiness, how can one request the Buddha to remain? And so on, if one middle way is all middle way, how can one request the Buddha to remain? The intention of preventing the request lies in this. Why use the bodhisattva's realm to explain the Buddha's realm? If one only understands according to the literal meaning, it is difficult to understand this intention. Now, let's combine it with the verses to clarify this intention. The preceding nine and a half lines explain one emptiness is all emptiness, the verse 'Leaving Desire' explains one provisionality is all provisionality, and the verse 'I Deliver' explains one middle way is all middle way. The verses extensively elaborate, still in order to explain the meaning of the Buddha's realm in the prose. Let's point out the intention for now, and explain it in detail later (etc.). The fourfold request, some say it is not a repeated request because the Buddha does not repeat answers. Others say that both times are facing forward, so it is a repeated request, and facing backward is the beginning of the discussion. It is divided into three parts: first, understanding the meaning; second, humble gratitude; and third, the formal request. Understanding the meaning comes from using questions to prevent the request, resulting in six difficulties, because the Buddha's words are true like the words of a sage. Humble gratitude comes from the Buddha's realm, the realms of all Buddhas are vast and boundless, how can a mosquito know its boundaries? Partial knowledge is not ultimate knowledge, knowledge is humility. Gratitude comes from the function, receiving offerings from the Buddha, accomplishing the final giving. Cutting off the afflictions of stinginess is equal to Mañjuśrī (Mañjuśrī Bodhisattva) receiving offerings from the Buddha, accomplishing the wisdom of the other shore, the same as the great bodhisattvas. Therefore, the dragon and elephant are used to compare wisdom and the cutting off of afflictions. Also, using youth to compare with the advanced. Being pulled out from the deep spring and reaching above the clouds, this is the grace of the Buddhas and bodhisattvas, so one must be grateful for impermanence. The third is the formal request for the function of abiding, which can produce all things and good deeds, the suffering of the masses arrives, but the Tathāgata (Tathāgata) has not left, so the request is made again. There is a combination of Dharma (Dharma) explanation and metaphor. The initial Dharma explanation is as the text says. The next metaphor says 'changing vomit' has two explanations. One explanation is that it is a metaphor for the masses longing for hunger and thirst, hoping that the Tathāgata will abide forever.
無變吐。故文云我今欲令如來久住。故知為眾生作譬。二云爲佛作譬物思物機亦如飢渴愿佛住世亦無變吐。故合譬云唯愿世尊亦復如是。故知為佛作譬。夫聖言巧密不可偏取(云云)。第三旁論者。何名旁論。先釋名次帖文釋名又三。一釋名二出意三料簡。初釋名言。旁論者前獻供為正為無為是旁。又時眾是旁人時眾未解為旁故論。又兩人實慧為正方便為旁。興斯問答是其權巧故名旁論。又如來境界為正二用為旁。今之所論論於二用故言旁論。斯乃四悉意。思之出意者何故旁論。佛因獻供施常以破無常。又明二施等無差別利者玄解非常無常。惑者便生勝負之見。鄙無常而崇于常。如來又因請住以不住破住。又明諸佛境界不可思議。利者即解非住非不住。惑者又謂不住勝住。回惑自迷不能。得解。是故文殊以無常不住訶其請住。純陀以常住難其無常不住拒抗紛紜彰其非理故云有為無為且共置之。懸指如來后當廣說。舉是顯非昭然可解。為是義故故須旁論。複次上純陀自云文殊師利法王子等。時眾懷疑文殊古佛行遠解深能問能答。純陀初心位淺解微。上雖能問未見其答。云何稱等是故旁論。文殊深而墮負純陀淺而獲勝。淺勝非勝深負非負。非負非勝方顯其等。約斯事理顯旁論意。大略可見不俟多釋。料簡者。問文殊明空三
昧而為正法應是無為。純陀對有論無無待有成還應是有。那忽言文殊執有純陀執無。解云文殊扶昔教之空望大是有。純陀扶於今教對有論無。有去無無還得是無。又復純陀始具足檀則行淺不應云勝。文殊古佛則深故不應負。解云適物所宜更互椎砧非定勝負不負而負于深無損。不勝而勝於淺無增。文殊且共置之則勝負雙舍。又文殊執昔。就昔為是望今為非。純陀執今。就今為是望昔為非。若作四句。各執二用顯體為俱是。各執二用傷體無俱非。各辨體用各有一是一非。即用而體即俱非是非非。文為二。一旁論。二覆宗。旁論又三。一文殊訶勸。次純陀訶勸。三文殊稱美。初文殊訶勸又二。先訶次勸。先訶中牒其請辭汝今不應發如是言即訶也。次汝今當觀應如是學即勸也。次純陀訶勸又二。先雙訶說觀。次雙勸說觀。就雙訶又二。初訶說觀之非。次雙結觀說之過。初訶說觀之非又二。先訶說次訶觀。初訶說又三。一不應摧勝號同劣號。二不應舉劣法同勝法。三結其失辱。初文者夫如來者通是諸佛之極號。今古不異故曰如來。豈可以極尊同於諸行。夫諸行者生死賤名卑鄙底下群有勞累。若以如來同諸行者。摧常住為遷滅屈涅槃作生死豈可然乎。次譬如水泡去。舉三見一聞不應以劣法同於勝法。勝法者即四德也。劣法者即四倒
【現代漢語翻譯】 現代漢語譯本 昧於真理而認為[正法]（Saddharma）應是[無為]（Asamskrta，不造作，無生滅）。純陀（Cunda）認為，如果[有]（bhava）的論點成立，那麼[無]（abhava）就必須依賴於[有]才能成立，這樣最終還是歸於[有]。為什麼又說文殊（Manjusri）執著于[有]，而純陀執著于[無]呢？解釋說，文殊是扶持過去的教義，認為[空]（sunyata）的觀點是爲了襯托[有]的偉大之處。純陀是扶持現在的教義，針對[有]的論點而主張[無]。如果[有]消失了，那麼[無]也就不存在了，最終還是歸於[無]。 此外，純陀最初只是具備了[佈施]（dana）的功德，那麼他的修行還很淺薄，不應該說他勝過文殊。文殊是過去的佛，他的修行很深厚，所以不應該輸給純陀。解釋說，適合不同根器的人，採取不同的方法，就像用不同的工具來加工東西一樣，沒有絕對的勝負。即使文殊在表面上輸給了純陀，對於他深厚的修行也沒有任何損失。即使純陀在表面上勝過了文殊，對於他淺薄的修行也沒有任何增加。文殊暫且放在一邊不談，這樣就捨棄了勝負的執著。 而且，文殊執著於過去的教義，從過去的觀點來看是正確的，但從現在的觀點來看就是錯誤的。純陀執著于現在的教義，從現在的觀點來看是正確的，但從過去的觀點來看就是錯誤的。如果用四句來分析，各自執著于兩種[用]（prayojana），那麼從[體]（svabhava）的角度來看，兩者都是正確的。各自執著于兩種[用]，那麼就會損害[體]，兩者都不是正確的。各自辨別[體]和[用]，各自有一部分是正確的，有一部分是錯誤的。如果認為[用]就是[體]，那麼兩者就都是非，又都不是非。 這段經文分為兩部分：一是旁論，二是覆宗。旁論又分為三部分：一是文殊的呵斥和勸誡，二是純陀的呵斥和勸誡，三是文殊的稱美。首先是文殊的呵斥和勸誡，又分為兩部分：先是呵斥，后是勸誡。先是呵斥，其中引用了純陀的請求之辭：『你現在不應該說這樣的話』，這就是呵斥。然後說：『你現在應當觀察，應當這樣學習』，這就是勸誡。 接下來是純陀的呵斥和勸誡，又分為兩部分：一是同時呵斥[說]（vacana）和[觀]（darsana），二是同時勸誡[說]和[觀]。就同時呵斥而言，又分為兩部分：一是先呵斥[說]和[觀]的錯誤，二是總結[觀]和[說]的過失。首先是呵斥[說]和[觀]的錯誤，又分為兩部分：先呵斥[說]，后呵斥[觀]。先呵斥[說]，又分為三點：一是不應該貶低殊勝的名號，使其等同於低劣的名號；二是不應該用低劣的法來等同於殊勝的法；三是總結這樣做的過失是侮辱了佛法。第一點，[如來]（Tathagata）這個名號，是所有佛的最高的稱號，過去和現在都是一樣的，所以叫做[如來]。怎麼可以用最尊貴的稱號來等同於各種[諸行]（samskara）呢？[諸行]是生死輪迴中低賤、卑鄙、底下的，充滿勞累的名稱。如果用[如來]來等同於[諸行]，那就是把常住不變的佛性貶低為遷流變化的，把[涅槃]（nirvana）的境界降低為生死輪迴，這怎麼可以呢？ 其次，譬如水泡的消失，舉出[三見]（三種錯誤的見解）和[一聞]（一種錯誤的聽聞），不應該用低劣的法來等同於殊勝的法。殊勝的法就是[四德]（四種功德，常樂我凈）。低劣的法就是[四倒]（四種顛倒的見解）。
【English Translation】 English version 'Being deluded and considering [Right Dharma] (Saddharma) to be [Unconditioned] (Asamskrta, uncreated, without arising or ceasing). Cunda argues that if the argument of [Existence] (bhava) holds, then [Non-existence] (abhava) must rely on [Existence] to be established, ultimately returning to [Existence]. Why then is it said that Manjusri clings to [Existence], while Cunda clings to [Non-existence]? The explanation is that Manjusri supports the past teachings, considering the view of [Emptiness] (sunyata) to highlight the greatness of [Existence]. Cunda supports the present teachings, arguing for [Non-existence] in response to the argument of [Existence]. If [Existence] disappears, then [Non-existence] also ceases to exist, ultimately returning to [Non-existence].' Furthermore, Cunda initially only possesses the merit of [Giving] (dana), so his practice is still shallow, and it should not be said that he surpasses Manjusri. Manjusri is a Buddha of the past, his practice is profound, so he should not lose to Cunda. The explanation is that different methods are suitable for people of different capacities, just like using different tools to process things, there is no absolute victory or defeat. Even if Manjusri superficially loses to Cunda, there is no loss to his profound practice. Even if Cunda superficially surpasses Manjusri, there is no increase to his shallow practice. Manjusri is set aside for the moment, thus abandoning the attachment to victory and defeat. Moreover, Manjusri clings to the past teachings, which is correct from the perspective of the past, but incorrect from the perspective of the present. Cunda clings to the present teachings, which is correct from the perspective of the present, but incorrect from the perspective of the past. If analyzed using four statements, each clings to two [Functions] (prayojana), then from the perspective of [Essence] (svabhava), both are correct. Each clings to two [Functions], then it will harm the [Essence], and neither is correct. Each distinguishes between [Essence] and [Function], each has a part that is correct and a part that is incorrect. If it is thought that [Function] is [Essence], then both are non-, and yet neither are non-. This passage is divided into two parts: the first is a side discussion, and the second is a return to the main topic. The side discussion is further divided into three parts: the first is Manjusri's rebuke and exhortation, the second is Cunda's rebuke and exhortation, and the third is Manjusri's praise. First is Manjusri's rebuke and exhortation, which is further divided into two parts: first rebuke, then exhortation. First rebuke, which quotes Cunda's request: 'You should not say such things now,' this is the rebuke. Then it says: 'You should observe now, you should learn in this way,' this is the exhortation. Next is Cunda's rebuke and exhortation, which is further divided into two parts: the first is simultaneously rebuking [Speech] (vacana) and [Observation] (darsana), and the second is simultaneously exhorting [Speech] and [Observation]. Regarding simultaneous rebuke, it is further divided into two parts: the first is first rebuking the errors of [Speech] and [Observation], and the second is summarizing the faults of [Observation] and [Speech]. First is rebuking the errors of [Speech] and [Observation], which is further divided into two parts: first rebuking [Speech], then rebuking [Observation]. First rebuking [Speech], which is further divided into three points: the first is that one should not demean the supreme title, making it equal to an inferior title; the second is that one should not equate an inferior dharma with a superior dharma; the third is that the fault of doing so is insulting the Dharma. The first point, the title [Tathagata], is the highest title of all Buddhas, the past and the present are the same, so it is called [Tathagata]. How can the most honorable title be equated with various [Conditioned things] (samskara)? [Conditioned things] are base, vile, lowly names in the cycle of birth and death, full of toil. If [Tathagata] is equated with [Conditioned things], then it is demeaning the permanent and unchanging Buddha-nature to the changing and flowing, reducing the state of [Nirvana] to the cycle of birth and death, how can this be? Secondly, like the disappearance of a water bubble, citing [Three Views] (three erroneous views) and [One Hearing] (one erroneous hearing), one should not equate an inferior dharma with a superior dharma. The superior dharma is the [Four Virtues] (four virtues, permanence, bliss, self, purity). The inferior dharma is the [Four Inversions] (four inverted views).
也。水泡譬無常。車輪譬苦。我聞諸天壽命極長。極長天者即是非想。非想無色不可見故。故言我聞。舉長對短短即墮胎落孕。此舉不凈問無色云何是不凈耶。答雖非惡色賢聖所訶亦是不凈。如聚落主失勢力者譬無我也。當知不應。舉四倒法同四德法。三世尊亦爾去。彰其失辱若摧勝同劣則失天中之尊號。亦失四德之勝法。若舉劣同勝則辱諸佛世尊之勝名。亦辱常等之勝法。從是故文殊下。是訶其觀亦為三。一不應觀勝名同劣名。文云勿觀如來同於諸行。二不應觀劣法同勝法。文云爲知而說不知而說。若知如來非是諸行強說同者令下法同上法。若不知如來非是諸行而言同者。即闇惑上法混和下法。三彰其失辱。若使如來同諸行者則不得稱為天中天。則失尊勝名及尊勝法。若使諸行同如來者。則辱尊勝之名亦辱尊勝之法(云云)。次從譬如人王去。兩譬雙結觀說之過。初譬結觀過。次譬結說過。初文又二先譬次合。初譬中雲王者譬眾生力士譬佛。力士為王施功。佛為眾生施化。王見力士多技藝者厚賜封祿。眾生得佛恩深四事供養。力士以技德伏物不以威加如來但以智慧神通非那羅延力。佛具功德汝今云何憶想分別觀于如來同諸行耶。此豈非結觀之過明矣。次短壽譬結其說過亦二。先譬次合。初譬中雲父母譬眾生。子譬于
【現代漢語翻譯】 現代漢語譯本 也。水泡比喻無常。車輪比喻苦。我聽說諸天的壽命極長。極長天的眾生處於非想非非想處（既沒有思想，又不是完全沒有思想的狀態），因為他們沒有形色，不可見，所以說『我聽說』。如果用長壽來對比短暫的墮胎或流產，這就好比用不凈之物來提問無色界怎麼會是不凈的。回答是：雖然無色界不是惡色，但也被賢聖所呵斥，所以也是不凈的。如同聚落之主失去了勢力，比喻沒有『我』。應當知道不應該這樣。把四倒法（常、樂、我、凈的顛倒）和四德法（常、樂、我、凈的真實）相提並論。三世諸佛也是如此，這樣做會彰顯其失誤和恥辱。如果貶低殊勝的，抬高低劣的，就會失去天中之天的尊號，也會失去常、樂、我、凈四德的殊勝之法。如果抬高低劣的，貶低殊勝的，就會玷污諸佛世尊的殊勝名號，也會玷污常、樂、我、凈的殊勝之法。從『是故文殊下』開始，這是呵斥這種觀點的，也分為三點：一，不應該把殊勝的名號和低劣的名號相提並論。經文中說：『不要認為如來和諸行相同。』二，不應該把低劣的法和殊勝的法相提並論。經文中說：『爲了知道而說，或者不知道而說。』如果明明知道如來不是諸行，卻強行說相同，那就是讓下法等同於上法。如果不知道如來不是諸行，卻說相同，那就是迷惑了上法，混淆了下法。三，彰顯其失誤和恥辱。如果讓如來和諸行相同，那就不能被稱為天中天，就會失去尊勝的名號和尊勝的法。如果讓諸行和如來相同，就會玷污尊勝的名號，也會玷污尊勝的法（云云）。接下來從『譬如人王去』開始，用兩個比喻來總結觀和說的過失。第一個比喻總結觀的過失，第二個比喻總結說的過失。第一個比喻又分為兩部分，先是比喻，然後是總結。第一個比喻中說，國王比喻眾生，力士比喻佛。力士為國王施展功力，佛為眾生施行教化。國王看到力士有很多技藝，就給予豐厚的賞賜和封祿。眾生得到佛的深厚恩德，就用四事（飲食、衣服、臥具、醫藥）來供養。力士用技藝和德行來降伏事物，而不是用威勢來強加。如來只是用智慧神通，而不是那羅延（Narayan）力。佛具足功德，你們現在怎麼能憶想分別，認為如來和諸行相同呢？這難道不是總結觀的過失嗎？接下來用短壽的比喻來總結說的過失，也分為兩部分，先是比喻，然後是總結。第一個比喻中說，父母比喻眾生，兒子比喻于
【English Translation】 English version Also. A water bubble is a metaphor for impermanence. A chariot wheel is a metaphor for suffering. I have heard that the lifespan of the Devas (gods) is extremely long. Those in the highest heavens are in the state of Neither Perception nor Non-Perception (neither having thought nor completely lacking it), because they are formless and invisible, hence the saying 'I have heard.' Comparing long life to the short life of abortion or miscarriage is like using something impure to question how the Formless Realm can be impure. The answer is: although the Formless Realm is not an evil form, it is still rebuked by the wise and holy, and therefore it is also impure. Just as a village chief who has lost power is a metaphor for no 'self.' It should be known that this should not be done. Equating the Four Distortions (the inversions of permanence, happiness, self, and purity) with the Four Virtues (the reality of permanence, happiness, self, and purity). The Buddhas of the three times are also like this; doing so reveals their mistakes and shame. If one belittles the superior and elevates the inferior, one will lose the title of 'Teacher of Gods and Humans,' and also lose the superior Dharma of the Four Virtues of permanence, happiness, self, and purity. If one elevates the inferior and belittles the superior, one will defile the superior name of the Buddhas, World Honored Ones, and also defile the superior Dharma of permanence, happiness, self, and purity. Starting from 'Therefore, Manjushri (Bodhisattva of wisdom) below,' this is rebuking this viewpoint, and it is also divided into three points: First, one should not equate a superior name with an inferior name. The sutra says: 'Do not think that the Tathagata (Buddha) is the same as all phenomena.' Second, one should not equate an inferior Dharma with a superior Dharma. The sutra says: 'Speaking knowingly or speaking unknowingly.' If one clearly knows that the Tathagata is not all phenomena, but forcibly says they are the same, then that is making the lower Dharma equal to the upper Dharma. If one does not know that the Tathagata is not all phenomena, but says they are the same, then that is confusing the upper Dharma and mixing it with the lower Dharma. Third, revealing their mistakes and shame. If one makes the Tathagata the same as all phenomena, then one cannot be called the 'Teacher of Gods and Humans,' and one will lose the honored name and the honored Dharma. If one makes all phenomena the same as the Tathagata, one will defile the honored name and also defile the honored Dharma (etc.). Next, starting from 'For example, a king goes,' using two metaphors to summarize the faults of view and speech. The first metaphor summarizes the fault of view, and the second metaphor summarizes the fault of speech. The first metaphor is divided into two parts, first the metaphor, then the summary. In the first metaphor, it says that the king is a metaphor for sentient beings, and the strongman is a metaphor for the Buddha. The strongman exerts his strength for the king, and the Buddha teaches and transforms sentient beings. The king sees that the strongman has many skills and gives him generous rewards and titles. Sentient beings receive the deep kindness of the Buddha and offer the four requisites (food, clothing, bedding, and medicine). The strongman subdues things with skill and virtue, not with power. The Tathagata only uses wisdom and spiritual powers, not Narayana (a powerful Hindu deity) strength. The Buddha is complete with merit and virtue, how can you now recollect and discriminate, thinking that the Tathagata is the same as all phenomena? Is this not summarizing the fault of view? Next, using the metaphor of short life to summarize the fault of speech, it is also divided into two parts, first the metaphor, then the summary. In the first metaphor, it says that parents are a metaphor for sentient beings, and the son is a metaphor for
佛。相師譬文殊。眾生感佛譬如父母佛隨機應譬如生子。佛實長壽文殊說短。豈非訶說之過此文明矣。次從譬如貧女者。是雙勸說勸。舊云貧女譬生解。丈夫譬護法。開善云貧女譬生解。丈夫譬舍迷。冶城云貧女譬護解。丈夫譬慚愧。招提云貧女譬說佛無為。丈夫譬覆佛有為。今以女譬慈。生子譬說。丈夫譬剛。遠行譬觀。譬文自現。又承躡上來非徒臆說然對聖訓凡寓上誡下非訶勸文殊。又勸博地無益極聖不勞勸。不上不下發心已去未足已還正須訶勸。譬文自明矣(云云)。初勸說譬有開有合此開六慈。謂理乃至究竟。貧女至加復病苦。以譬理慈。貧譬無智。病譬無斷。無有居家譬無常住五果。無救護者譬無主無親女雖貧病有生子義。理無智斷而有解說之義。下文云慈是一切諸善根本(云云)。飢渴所逼遊行乞丐者即名字慈。無智為饑無定為渴。癡散所逼欲求靜慧則素絲易染。薄知名數微達方隅名字慈也。止他客舍觀行慈也。觀五陰如逆旅暮合朝散觀六入如空聚貪者求物。觀六塵如惡賊愚不知避焚灼。憫之豈非觀行慈也。齊此慈來通名解說。解說未彰如女雖能生而子未顯。可譬懷胎寄生一子相似慈也。向觀陰捨生清凈解。如寄生子此慈說已彰譬子生出。通前慈說悉有障難。至相似時慈悉倚伏更五強弱故於此位說諸障難
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。相師（fortune teller）譬如文殊（Manjusri，智慧的象徵）。眾生（sentient beings）感佛（feeling the Buddha）譬如父母佛（parents Buddha）隨機應（responding accordingly）譬如生子（like giving birth to a child）。佛實長壽（Buddha is truly long-lived），文殊說短（Manjusri speaks of shortness）。豈非訶說之過（Isn't this the fault of criticizing speech）？此文明矣（This is clear）。 其次從譬如貧女者（Next, from the analogy of the poor woman），是雙勸說勸（it is a double exhortation to speak）。舊云貧女譬生解（The old saying is that the poor woman is like the arising of understanding），丈夫譬護法（the husband is like protecting the Dharma）。開善（Kaishan）云貧女譬生解（said the poor woman is like the arising of understanding），丈夫譬舍迷（the husband is like abandoning delusion）。冶城（Yecheng）云貧女譬護解（said the poor woman is like protecting understanding），丈夫譬慚愧（the husband is like shame and remorse）。招提（Zhaoti）云貧女譬說佛無為（said the poor woman is like speaking of the Buddha's non-action），丈夫譬覆佛有為（the husband is like covering up the Buddha's action）。今以女譬慈（Now, I use the woman to represent loving-kindness），生子譬說（giving birth to a child to represent speaking）。丈夫譬剛（the husband to represent firmness），遠行譬觀（distant travel to represent contemplation）。譬文自現（The meaning of the analogy is self-evident）。又承躡上來非徒臆說（Furthermore, following up on what was said before, it is not merely conjecture），然對聖訓凡寓上誡下（but in the face of the sage's teachings, all that is implied is that superiors admonish inferiors），非訶勸文殊（not criticizing and exhorting Manjusri）。又勸博地無益（Furthermore, exhorting those on the broad ground is useless），極聖不勞勸（the extremely holy do not need exhortation）。不上不下發心已去未足已還（Neither above nor below, those who have set their minds on enlightenment have not yet reached sufficiency），正須訶勸（precisely need criticism and exhortation）。譬文自明矣（The meaning of the analogy is self-evident）。(云云) 初勸說譬有開有合（The initial exhortation to speak has opening and closing），此開六慈（this opens up the six kinds of loving-kindness）。謂理乃至究竟（namely, principle to the ultimate）。貧女至加復病苦（The poor woman is further afflicted with illness and suffering），以譬理慈（to represent loving-kindness in principle）。貧譬無智（Poverty represents lack of wisdom），病譬無斷（illness represents lack of cutting off）。無有居家譬無常住五果（Having no home represents the impermanence of the five aggregates），無救護者譬無主無親（having no protector represents having no master and no relatives）。女雖貧病有生子義（Although the woman is poor and sick, she has the meaning of giving birth to a child），理無智斷而有解說之義（principle has no wisdom or cutting off, but has the meaning of explanation）。下文云慈是一切諸善根本（The following text says that loving-kindness is the root of all good）。(云云) 飢渴所逼乞丐者即名字慈（Those who are compelled by hunger and thirst to beg are the loving-kindness of name and form）。無智為饑無定為渴（Lack of wisdom is hunger, lack of concentration is thirst）。癡散所逼欲求靜慧則素絲易染（Compelled by delusion and distraction, wanting to seek stillness and wisdom, then plain silk is easily dyed）。薄知名數微達方隅名字慈也（Slightly knowing names and numbers, slightly understanding directions and corners, is the loving-kindness of name and form）。止他客舍觀行慈也（Staying in another's guesthouse is the loving-kindness of contemplation and practice）。觀五陰如逆旅暮合朝散（Contemplating the five aggregates as an inn where people gather in the evening and disperse in the morning），觀六入如空聚貪者求物（contemplating the six entrances as an empty gathering where the greedy seek things）。觀六塵如惡賊愚不知避焚灼（Contemplating the six dusts as evil thieves, the foolish do not know to avoid burning）。憫之豈非觀行慈也（Pitying them, isn't this the loving-kindness of contemplation and practice）？齊此慈來通名解說（All these kinds of loving-kindness are generally called explanation）。解說未彰如女雖能生而子未顯（Explanation is not yet manifest, like a woman who can give birth but the child is not yet visible）。可譬懷胎寄生一子相似慈也（It can be compared to being pregnant and having a parasitic child, which is similar loving-kindness）。向觀陰捨生清凈解（Towards contemplating the aggregates and abandoning the house, pure understanding arises）。如寄生子此慈說已彰譬子生出（Like a parasitic child, this loving-kindness has already manifested, like a child being born）。通前慈說悉有障難（All the previous kinds of loving-kindness have obstacles and difficulties）。至相似時慈悉倚伏更五強弱（When it comes to similarity, all loving-kindness relies on each other, with five strengths and weaknesses）。故於此位說諸障難（Therefore, in this position, the various obstacles and difficulties are spoken of）。
【English Translation】 English version Buddha. A fortune teller is like Manjusri (symbol of wisdom). Sentient beings feeling the Buddha are like parents Buddha responding accordingly is like giving birth to a child. Buddha is truly long-lived, Manjusri speaks of shortness. Isn't this the fault of criticizing speech? This is clear. Next, from the analogy of the poor woman, it is a double exhortation to speak. The old saying is that the poor woman is like the arising of understanding, the husband is like protecting the Dharma. Kaishan said the poor woman is like the arising of understanding, the husband is like abandoning delusion. Yecheng said the poor woman is like protecting understanding, the husband is like shame and remorse. Zhaoti said the poor woman is like speaking of the Buddha's non-action, the husband is like covering up the Buddha's action. Now, I use the woman to represent loving-kindness, giving birth to a child to represent speaking. The husband to represent firmness, distant travel to represent contemplation. The meaning of the analogy is self-evident. Furthermore, following up on what was said before, it is not merely conjecture, but in the face of the sage's teachings, all that is implied is that superiors admonish inferiors, not criticizing and exhorting Manjusri. Furthermore, exhorting those on the broad ground is useless, the extremely holy do not need exhortation. Neither above nor below, those who have set their minds on enlightenment have not yet reached sufficiency, precisely need criticism and exhortation. The meaning of the analogy is self-evident. (etc.) The initial exhortation to speak has opening and closing, this opens up the six kinds of loving-kindness. Namely, principle to the ultimate. The poor woman is further afflicted with illness and suffering, to represent loving-kindness in principle. Poverty represents lack of wisdom, illness represents lack of cutting off. Having no home represents the impermanence of the five aggregates, having no protector represents having no master and no relatives. Although the woman is poor and sick, she has the meaning of giving birth to a child, principle has no wisdom or cutting off, but has the meaning of explanation. The following text says that loving-kindness is the root of all good. (etc.) Those who are compelled by hunger and thirst to beg are the loving-kindness of name and form. Lack of wisdom is hunger, lack of concentration is thirst. Compelled by delusion and distraction, wanting to seek stillness and wisdom, then plain silk is easily dyed. Slightly knowing names and numbers, slightly understanding directions and corners, is the loving-kindness of name and form. Staying in another's guesthouse is the loving-kindness of contemplation and practice. Contemplating the five aggregates as an inn where people gather in the evening and disperse in the morning, contemplating the six entrances as an empty gathering where the greedy seek things. Contemplating the six dusts as evil thieves, the foolish do not know to avoid burning. Pitying them, isn't this the loving-kindness of contemplation and practice? All these kinds of loving-kindness are generally called explanation. Explanation is not yet manifest, like a woman who can give birth but the child is not yet visible. It can be compared to being pregnant and having a parasitic child, which is similar loving-kindness. Towards contemplating the aggregates and abandoning the house, pure understanding arises. Like a parasitic child, this loving-kindness has already manifested, like a child being born. All the previous kinds of loving-kindness have obstacles and difficulties. When it comes to similarity, all loving-kindness relies on each other, with five strengths and weaknesses. Therefore, in this position, the various obstacles and difficulties are spoken of.
實通前也。舍主驅者。此譬報障障于慧解。義言驅去慈解同體故言抱兒。向涅槃城故至他國。名字慈后。分真慈前兩楹之間故言中路。遇惡風雨即內業障。蚊虻啑食即外業障。經由恒河即煩惱障。抱兒而度者。於三障中不捨正說。說陰界入非常非無常說諸惡業非縛非脫。說諸煩惱非明非闇。以相似慈及相似解。障不能障故言而度水漂疾者三障力強激奪慈說。慈說體妙不屈三障。故言而不放舍。於是母子遂共俱沒者。慈與解觀俱從相似轉入分真故言俱沒。如是女人慈念功德生於梵天。天者通是分真究竟兩慈觀。下合譬其義自顯(云云)。從文殊若有善男子去。合譬先通合四慈。后通合兩慈。通涂明者。從前理慈已來。不應偏渾偏解偏說。初文為三。一者正護不得偏說。二者引過不得偏說。三者乖理不得偏說。偏說非正護正護不偏說。偏說無慧眼慧眼不偏說。偏說乖正理正理豈偏說。此中三文廣有所破(云云)。從若正見去。合後兩慈合前許圓說不許偏說。合後開偏說不云圓說。若通論前後皆有偏圓而互現者前未見機理宜但許圓止偏。是故文云自責愚癡后見機理尚許偏說何況圓耶。是故文云正見者也。又正見者即是圓見。若見有無不名無為。具有無者方乃名圓。就文為四。先開偏說。次釋見機。三牒譬合初沒。四牒譬合後
【現代漢語翻譯】 現代漢語譯本 『實通前也。舍主驅者。』這比喻報障（果報的障礙）阻礙智慧的理解。從義理上說，驅逐（報障）是爲了讓慈悲的理解與萬物同體，所以說『抱兒』。爲了前往涅槃之城，所以說『至他國』。『名字慈』在後，『分真慈』在前，兩者之間就像兩根柱子之間，所以說『中路』。遇到惡劣的風雨，就是內在的業障。蚊蟲叮咬，就是外在的業障。經過恒河，就是煩惱的障礙。『抱兒而度』，是指在三種障礙中，不捨棄正確的說法。說陰、界、入是『非常』也『非無常』，說各種惡業是『非縛』也『非脫』，說各種煩惱是『非明』也『非闇』。用相似的慈悲和相似的理解，障礙就不能阻礙，所以說『而度』。『水漂疾者』，是指三種障礙的力量強大，衝擊奪取慈悲的說法。慈悲的說法本體微妙，不屈服於三種障礙，所以說『而不放舍』。『於是母子遂共俱沒者』，是指慈悲和理解的觀照都從相似的階段轉入分真的階段，所以說『俱沒』。像這樣的女人，她的慈念功德會讓她往生到梵天。『天』在這裡可以指分真慈，也可以指究竟慈。下面結合比喻來顯明它的意義（以下省略）。 從『文殊若有善男子』開始，結合比喻，先總合四種慈悲，后總合兩種慈悲。總的來說，從前面的理慈開始，不應該片面地混淆、片面地理解、片面地說。最初的經文分為三點：一是正確地守護，不得片面地說；二是引出過失，不得片面地說；三是違背道理，不得片面地說。片面地說就不是正確的守護，正確的守護就不片面地說。片面地說就沒有智慧的眼光，有智慧的眼光就不片面地說。片面地說就違背了正理，正理怎麼會片面地說呢？這三段經文廣泛地破斥了各種偏頗的說法（以下省略）。 從『若正見』開始，結合後面的兩種慈悲，總合前面所允許的圓滿說法，不允許片面的說法。結合後面所開許的片面說法，不說是圓滿的說法。如果總的來說，前後都有片面和圓滿，並且互相顯現，那麼在前面沒有看到時機時，應該只允許圓滿，禁止片面。所以經文說要『自責愚癡』。後面看到時機時，尚且允許片面地說，更何況圓滿的說法呢？所以經文說『正見者也』。而且，『正見者』就是圓滿的見解。如果只看到『有』或『無』，就不能稱為『無為』。同時具有『有』和『無』，才能稱為圓滿。就經文來說，分為四點：首先是開許片面的說法；其次是解釋見機的道理；第三是重複比喻，總合最初的『沒』；第四是重複比喻，總合後面的內容。
【English Translation】 English version 『Indeed, understanding comes before. Abandoning the master and driving away.』 This is a metaphor for the retribution obstacle (the obstacle of karmic consequences) hindering the understanding of wisdom. In terms of meaning, driving away (the retribution obstacle) is to allow compassionate understanding to be one with all things, hence the saying 『embracing a child.』 To go to the city of Nirvana, hence the saying 『to another country.』 『Name-only compassion』 is behind, 『partial true compassion』 is in front, and the space between the two is like the space between two pillars, hence the saying 『midway.』 Encountering bad wind and rain is an internal karmic obstacle. Mosquitoes biting is an external karmic obstacle. Passing through the Ganges River is an obstacle of afflictions. 『Embracing a child and crossing over』 refers to not abandoning the correct teaching amidst the three obstacles. Saying that the skandhas, realms, and entrances are 『impermanent』 and 『not non-impermanent,』 saying that various evil deeds are 『not bound』 and 『not liberated,』 saying that various afflictions are 『not bright』 and 『not dark.』 With similar compassion and similar understanding, the obstacle cannot hinder, hence the saying 『and crossing over.』 『The water flowing swiftly』 refers to the strong power of the three obstacles, impacting and seizing the compassionate teaching. The essence of the compassionate teaching is subtle and does not yield to the three obstacles, hence the saying 『and not abandoning.』 『Then the mother and child both drown together』 refers to compassion and understanding contemplation both transitioning from the stage of similarity to the stage of partial truth, hence the saying 『both drown.』 Such a woman, her merit of compassionate thought will cause her to be reborn in the Brahma Heaven. 『Heaven』 here can refer to partial true compassion or ultimate compassion. The following combines the metaphor to clarify its meaning (omitted below). Starting from 『Manjushri, if there are good men,』 combining the metaphor, first generally combines the four types of compassion, and then generally combines the two types of compassion. Generally speaking, from the preceding reasoned compassion onwards, one should not partially confuse, partially understand, or partially speak. The initial scripture is divided into three points: first, to correctly protect, one must not speak partially; second, to point out faults, one must not speak partially; third, to violate reason, one must not speak partially. To speak partially is not correct protection, and correct protection does not speak partially. To speak partially lacks the eye of wisdom, and the eye of wisdom does not speak partially. To speak partially violates right reason, and how can right reason speak partially? These three passages of scripture widely refute various biased views (omitted below). Starting from 『If right view,』 combining the latter two types of compassion, generally combines the previously permitted complete teaching, not allowing partial teaching. Combining the latter permitted partial teaching, not saying it is complete teaching. If speaking generally, both before and after have partial and complete, and they appear mutually, then when the opportunity is not seen before, one should only allow complete and prohibit partial. Therefore, the scripture says to 『blame oneself for foolishness.』 When the opportunity is seen later, partial speaking is still allowed, let alone complete teaching? Therefore, the scripture says 『one with right view.』 Moreover, 『one with right view』 is complete understanding. If one only sees 『existence』 or 『non-existence,』 it cannot be called 『non-action.』 Only by simultaneously possessing 『existence』 and 『non-existence』 can it be called complete. In terms of the scripture, it is divided into four points: first, permitting partial teaching; second, explaining the principle of seeing the opportunity; third, repeating the metaphor, generally combining the initial 『drowning』; fourth, repeating the metaphor, generally combining the latter content.
證。初開偏如文。次釋見機者。能為眾生是見世界機。生善法故見為人機。亦是見第一義機。生憐憫心即對治機。三四如文。次從如人遠行是勸觀有譬合譬又二初正勸次重勸。初文者六卷名為丈夫譬。此開六種觀義。謂理觀乃至究竟觀。遠行譬理觀。去後位遙名遠。理寂而照名行。中道譬名字觀。始末兩間通稱中耳。疲極者煩惱勞累生死拘逼謙卑請益皆是疲極寄止他舍譬觀行觀。三界幻居猶如寄止五欲非己為他。權托陰入如舍。無明所壓如臥沉昏不醒如寐。忽然火起火是無常來無徑路故言卒起。卒起無常即報障也。上具三障此略舉一。即時驚寤譬相似觀。昔來未得而今得之為驚。似解鄰真為寤。言定死者解惑相排惑雖強盛不久摩滅如入海見平故言定死。雖知定死即猶未死。未能入聖但在白法故言慚愧。衣纏身者衣以譬觀。身以譬境。若作偏觀照境不周是為可恥。圓觀圓境無所可恥故言纏身。便命終者。他以被問難屈為死。然被難死死者無量應生梵天。既不生者當知非也。今言死者似觀轉謝。生忉利天者分真觀起此譬兩成就三十二臣即分真義。若就一主即究竟義。而言梵王及輪王者更譬究竟觀。不生等顯其所離。善男子下重勸勿觀。從文殊如來真實去。合譬但合上即便命終分真觀去。若能如是去。合上生忉利天。他以此
【現代漢語翻譯】 現代漢語譯本 證。最初的開悟就像學習文章一樣，需要循序漸進。接下來解釋能見機行事的人。能夠為眾生著想，就是能看到世界的機緣，因為產生善法；能看到人為的機緣，也是能看到第一義諦的機緣。產生憐憫心，就是對治煩惱的機緣。第三和第四點如同原文所述。接下來，『如人遠行』（如同有人遠行）是勸導人們進行觀想，包括譬喻和合譬兩個部分。首先是正式的勸導，然後是重複的勸導。最初的經文，在六卷本中被稱為『丈夫譬』（丈夫的比喻）。這裡闡述了六種觀想的意義，即理觀乃至究竟觀。『遠行』比喻理觀，離開原來的位置很遠，稱為『遠』；理體寂靜而能照見，稱為『行』。『中道』比喻名字觀，開始和結束之間的通道稱為『中』。『疲極』指的是被煩惱勞累、生死束縛，謙卑地請求教益，這些都是『疲極』。『寄止他舍』（寄住在別人的房子里）比喻觀行觀。三界如同虛幻的住所，五欲並非自己所有，而是暫時寄託。陰入如同房子，被無明所壓迫如同躺臥，沉昏不醒如同睡眠。『忽然火起』（突然起火）中的火，比喻無常，來的時候沒有預兆，所以說是『卒起』（突然發生）。突然發生的無常就是報障。上面已經具備了三種障礙，這裡只簡略地舉出一個。『即時驚寤』（立刻驚醒）比喻相似觀。過去沒有得到而現在得到了，稱為『驚』；相似地理解了鄰近真實的道理，稱為『寤』（醒悟）。『言定死者』（說一定會死），是解釋迷惑相續不斷，迷惑雖然強盛，但不久就會消滅，如同進入大海看到平靜一樣，所以說是『定死』（一定會死）。雖然知道一定會死，但仍然沒有死，未能進入聖境，只是在白法之中，所以說是『慚愧』（慚愧）。『衣纏身者』（衣服纏繞在身上），衣服比喻觀想，身體比喻境界。如果進行片面的觀想，照見境界不周全，這就是可恥的。圓滿的觀想，圓滿的境界，沒有什麼可恥的，所以說是『纏身』（纏繞在身上）。『便命終者』（就命終了），他人認為是被提問難倒而死。然而被難倒而死的人數不勝數，應該會生到梵天。既然沒有生到梵天，就應該知道不是這樣。現在所說的『死』，是指相似觀轉變消失。『生忉利天者』（生到忉利天），是分真觀生起，這裡比喻兩種成就，三十二臣就是分真的意義。如果就一個主來說，就是究竟的意義。而說梵王和輪王，更是比喻究竟觀。『不生』等等，顯示了他們所脫離的境界。『善男子下重勸勿觀』（善男子，下面再次勸導不要觀想）。從『文殊如來真實去』（文殊，如來真實地離去）開始，合譬只是合上文的『即便命終分真觀去』（就命終了，分真觀離去）。如果能夠這樣，合上文的『生忉利天』（生到忉利天）。他人用這個
【English Translation】 English version Proof. Initially opening is like studying a text. Next, explain those who see the opportunity. Being able to act for sentient beings is seeing the opportunity of the world, because it generates good dharmas; seeing the opportunity for people is also seeing the opportunity for the first principle. Generating compassion is the antidote opportunity. Three and four are as in the text. Next, 'like a person traveling far' is encouraging contemplation with metaphor and combining metaphors, in two parts: first, formal encouragement, then repeated encouragement. The initial text, in the six-fascicle version, is called the 'husband metaphor.' This explains six types of contemplation: the contemplation of principle up to the ultimate contemplation. 'Traveling far' is a metaphor for the contemplation of principle. Being far from the original position is called 'far'; the principle being still yet illuminating is called 'traveling.' 'The Middle Way' is a metaphor for the contemplation of names. The passage between beginning and end is called 'middle.' 'Exhausted' refers to being wearied by afflictions, bound by birth and death, humbly seeking instruction, all of which are 'exhausted.' 'Lodging in another's house' is a metaphor for the contemplation of practice. The three realms are like illusory dwellings, the five desires are not one's own but temporarily entrusted. The skandhas and entrances are like a house. Being oppressed by ignorance is like lying down. Being unconscious and unawakened is like sleeping. 'Suddenly a fire arises,' the fire is a metaphor for impermanence, coming without warning, hence 'suddenly arises.' Suddenly arising impermanence is karmic obstacle. The above has three obstacles, this briefly mentions one. 'Immediately startled awake' is a metaphor for similar contemplation. Gaining what was not gained before is 'startled'; similarly understanding the truth is 'awakened.' 'Saying certainly dead' explains that the phases of delusion continue, delusion though strong will soon disappear, like entering the sea and seeing calmness, hence 'certainly dead.' Though knowing certainly dead, still not dead, unable to enter the holy realm, only in white dharmas, hence 'ashamed.' 'Clothes wrapped around the body,' clothes are a metaphor for contemplation, the body is a metaphor for the realm. If doing partial contemplation, illuminating the realm incompletely is shameful. Complete contemplation, complete realm, nothing shameful, hence 'wrapped around the body.' 'Then dies,' others think it is being defeated by questioning. However, those defeated by questioning are countless, should be born in the Brahma heaven. Since not born there, should know it is not so. Now saying 'dies' is similar contemplation transforming and disappearing. 'Born in Trayastrimsa heaven' is the arising of partial truth contemplation, this is a metaphor for two accomplishments, the thirty-two ministers are the meaning of partial truth. If regarding one lord, it is the meaning of ultimate. Saying Brahma King and Wheel-Turning King is further a metaphor for ultimate contemplation. 'Not born' etc. shows what they are liberated from. 'Good man, below again encourages not to contemplate.' From 'Manjusri, the Tathagata truly departs,' combining metaphors only combines the above 'then dies, partial truth contemplation departs.' If able to do so, combines the above 'born in Trayastrimsa heaven.' Others use this
文三十二相合者乃是合主不是合臣。若爾八十反應合八十種好。輪王無敵應合十八不共法耶。今云八十種好亦不與他共故皆合究竟。
大般涅槃經疏卷第四 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第五
隋章安頂法師撰
唐天臺沙門湛然再治
純陀品下
從文殊贊言去。是第三文殊稱美。文為四。初領成其說。二嘆言行相應。三嘆玄。會佛旨。四受勸又勸領成前兩勸兼領兩訶初如文。次善男子汝今下。言行相應言長壽因緣者。正見正知正護正說。即是常住因緣也。此領前合譬中似解之意故言因緣。能知如來是常住法者。此領前合譬中分真之解善覆如來。此領后合譬似解也。常受安樂者。是領后合譬中分真解也。若領真似二解即是兼領六位之意。然文殊止一言訶勸。純陀作爾許訶勸。文殊竟不抵攘翻更讚美。良由純陀所說會教會機。聖人但說己法不說他法。驗知純陀是分真位。是故文殊還以分真美其言行。即是發純陀五戒之跡顯分真之本。私云當知十讓從跡而說復以小初難大後者亦恐時會及未來世。唯執小初以難大后。妨于大後用破小初。言時會者乃是新眾。何以故一代教門彈斥洮汰已會毫善。豈執如來定入涅槃同於初小正為未來鈍根小習而
【現代漢語翻譯】 現代漢語譯本：如果三十二相（San Shi Er Xiang）聚合在一起，那麼聚合的是君主而不是臣子。如果這樣，那麼八十種好（Ba Shi Zhong Hao）應該對應八十種反應。轉輪王（Lun Wang）無敵，應該對應十八不共法（Shi Ba Bu Gong Fa）嗎？現在說八十種好也不與他人共有，所以都符合究竟之理。
《大般涅槃經疏》卷第四 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第五
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
純陀品下
從文殊菩薩讚歎的言辭開始，這是第三段文殊菩薩的稱美。這段文字分為四個部分：首先是領會並肯定他的說法；其次是讚歎言行一致；再次是讚歎其深奧，領會佛的旨意；最後是接受勸告並再次勸告，既領會之前的兩次勸告，也領會兩次訶責。首先就像經文所說的那樣。其次，『善男子，你現在』以下的內容，是說言行一致，說長壽的因緣，就是正見、正知、正護、正說，這就是常住的因緣。這裡領會之前合譬中的相似理解之意，所以說是因緣。『能知如來是常住法者』，這是領會之前合譬中分真之解，善於覆蓋如來。這領會之後合譬中的相似理解。『常受安樂者』，是領會之後合譬中的分真之解。如果領會真和似兩種理解，那就是兼領六位之意。然而，文殊菩薩只說了一句訶責和勸告，而純陀（Chunda）卻作了這麼多的訶責和勸告。文殊菩薩竟然不抵擋爭辯，反而更加讚美。這是因為純陀所說符合教義和根機。聖人只說自己的法，不說其他人的法。由此可知純陀是分真位。所以文殊菩薩用分真之理來讚美他的言行，這就是啓發純陀五戒（Wu Jie）之跡，顯現分真之本。我私下認為，應當知道十讓是從跡象上說的，又用小的、最初的來為難大的、後來的，也是恐怕當時的集會以及未來世，只執著于小的、最初的來為難大的、後來的，妨礙了大的、後來的用來破除小的、最初的。所說的當時的集會，指的是新來的大眾。為什麼呢？因為一代的教門已經彈斥和淘汰了已經聚集的微小的善。難道執著于如來必定進入涅槃，如同最初的小乘，正是爲了未來鈍根小乘的習氣嗎？
【English Translation】 English version: If the thirty-two marks (San Shi Er Xiang) are combined, then what is combined is the sovereign, not the minister. If that is the case, then the eighty minor marks (Ba Shi Zhong Hao) should correspond to eighty kinds of responses. Should the invincible Wheel-Turning King (Lun Wang) correspond to the eighteen unique qualities (Shi Ba Bu Gong Fa)? Now it is said that the eighty minor marks are also not shared with others, so they all conform to the ultimate principle.
The Commentary on the Mahāparinirvāṇa-sūtra, Volume 4 Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa-sūtra
The Commentary on the Mahāparinirvāṇa-sūtra, Volume 5
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on Cunda, Part 2
Starting from the words of praise by Mañjuśrī, this is the third section of Mañjuśrī's praise. This passage is divided into four parts: first, understanding and affirming his statement; second, praising the consistency of words and actions; third, praising its profundity, understanding the Buddha's intention; and finally, accepting the advice and advising again, both understanding the previous two advices and understanding the two rebukes. First, it is as the scripture says. Second, the content from 'Good man, you now' onwards, is about the consistency of words and actions, saying that the causes and conditions for longevity are right view, right knowledge, right protection, and right speech, which are the causes and conditions for permanence. Here, it understands the meaning of the similar understanding in the previous analogy, so it is said to be causes and conditions. 'Those who can know that the Tathāgata is the permanent Dharma' understands the partial truth understanding in the previous analogy, skillfully covering the Tathāgata. This understands the similar understanding in the later analogy. 'Those who constantly receive happiness' understands the partial truth understanding in the later analogy. If one understands the two understandings of truth and similarity, then it is also understanding the meaning of the six positions. However, Mañjuśrī Bodhisattva only said one sentence of rebuke and advice, while Chunda (Chunda) made so many rebukes and advices. Mañjuśrī Bodhisattva did not resist or argue, but praised even more. This is because what Chunda said conforms to the teachings and the capacity of the audience. Sages only speak their own Dharma and do not speak other people's Dharma. From this, it can be known that Chunda is in the position of partial truth. Therefore, Mañjuśrī Bodhisattva uses the principle of partial truth to praise his words and actions, which is to inspire the traces of Chunda's five precepts (Wu Jie) and reveal the origin of partial truth. I privately think that it should be known that the ten concessions are spoken from the traces, and using the small and initial to challenge the large and later is also because it is feared that the assembly at that time and future generations will only cling to the small and initial to challenge the large and later, hindering the large and later from being used to break the small and initial. The so-called assembly at that time refers to the new audience. Why? Because the teachings of a generation have already criticized and eliminated the gathered small good. Is it clinging to the Tathāgata's certain entry into Nirvana, like the initial Small Vehicle, precisely for the habits of dull-rooted Small Vehicle practitioners in the future?
執于小。故法華云除佛滅后。若不爾者豈有如前幢幡妙供人天雜類菩薩聲聞皆默不受而於城中工巧微供彰言納受。因茲普領時會之供復能難佛為佛所嘆。又與文殊旁論往復。故知純陀非聊爾人。三從如來次後去嘆玄會佛旨指哀嘆等為廣說。四從我之與汝去受勸。又汝勸我覆于有為。我亦勸汝覆于無為。雖終日說有不能盡其用。終日說無不能罄其極。言所不洎絕而置之。又言置者。指廣置略即世界置。涅槃正體非體非用非為無為。既非正體可共置之即第一義置。汝勸我覆有我勸汝覆無。更互是非莫知其正即對治置。有為無為乃是旁論。今此正以獻供為宗。置旁覆宗故言且置即為人置。次從汝可隨時去。是覆宗論文為四。初覆宗勸供有勸有訶。二如來印贊成前起后。三明悅可有問有答。四明贊發贊純陀之說發文殊之跡。初又二。先勸次訶。就勸供為三。一勸時二勸速。三勸奉佛。勸時者如初行時初到時病時物新熟時。今最後供是初去時。二勸速者古佛道法過中不食今速赴此時。三勸奉佛者正為最後供佛涅槃。次純陀下訶。亦為三。一不知時。二不知速。三不知佛。初令時者。汝令時施佛可時施一切大眾不皆涅槃。此則非時非時索施理涉于貪。次不知速者。佛六年苦行尚一麻一米今須臾間何須速也。三不知佛者汝謂如來實須
【現代漢語翻譯】 現代漢語譯本 執著于小節。所以《法華經》說，只有佛陀滅度后才可以這樣做。如果不是這樣，怎麼會有之前幢幡（一種裝飾性的旗幟）美妙的供養，人天（人和天神）雜類，菩薩（覺悟的有情）聲聞（佛陀的弟子）都默默不接受，卻在城中對工巧的微薄供養公開表示接受呢？因此普遍引領當時法會的供養，又能為難佛陀，被佛陀所讚歎。又與文殊菩薩（智慧的象徵）旁敲側擊地辯論往復。所以知道純陀（人名，一位慷慨的供養者）不是一個普通的人。 三，從如來（佛陀的稱號）之後，讚歎玄妙的法會，佛陀的旨意，指責哀嘆等，是爲了廣泛解說。 四，從『我之與汝』開始，接受勸告。而且你勸我覆蓋有為法（因緣和合而生的事物），我也勸你覆蓋無為法（不依賴因緣的事物）。即使終日談論有為，也不能窮盡它的作用；終日談論無為，也不能窮盡它的極致。言語所不能達到的地方，就停止在那裡。又說『置』，是指廣泛地放置，簡略地放置，也就是世界的放置。涅槃（解脫）的真正本體，非體非用，非有為非無為。既然不是真正的本體，就可以共同放置，這就是第一義的放置。你勸我覆蓋有為，我勸你覆蓋無為，互相爭論是非，不知道哪個是正確的，這就是對治的放置。有為和無為只是旁論，現在這裡主要以獻供為宗旨，放置旁論，回覆宗旨，所以說『且置』，這就是為人的放置。 其次，從『汝可隨時』開始。這是回覆宗旨的論文，分為四個部分。首先，回覆宗旨，勸供養，有勸有呵斥。第二，如來印證讚歎，承前啓後。第三，說明悅可，有問有答。第四，說明讚歎，讚歎純陀的說法，啓發文殊的軌跡。首先又分為兩個部分：先勸，后呵斥。就勸供養來說，分為三個方面：一，勸時；二，勸速；三，勸奉佛。勸時，比如初行時，初到時，生病時，物品新成熟時。現在最後的供養是初去時。二，勸速，古代佛陀的道法，過了中午就不吃飯，現在迅速赴此時。三，勸奉佛，正是爲了最後供養佛陀涅槃。 其次，純陀下面是呵斥，也分為三個方面：一，不知時；二，不知速；三，不知佛。首先，令時，你令及時佈施佛陀，可以及時佈施一切大眾，但不是所有大眾都要涅槃。這則不是時候，不是時候索取佈施，道理上涉及貪婪。其次，不知速，佛陀六年苦行，尚且一麻一米，現在須臾之間，何須快速呢？三，不知佛，你認為如來確實需要。
【English Translation】 English version Attached to the small. Therefore, the Lotus Sutra says that this can only be done after the Buddha's (Enlightened One) extinction. If not, how could there be the previous wonderful offerings of dhvaja-patakas (decorative banners), humans and devas (gods), various kinds of bodhisattvas (enlightenment beings), and shravakas (disciples of the Buddha) all silently not accepting, but openly accepting the subtle offerings of craftsmanship in the city? Therefore, universally leading the offerings of the assembly at that time, and also being able to challenge the Buddha, and being praised by the Buddha. Also, engaging in roundabout debates with Manjushri Bodhisattva (symbol of wisdom). Therefore, it is known that Chunda (name of a person, a generous donor) is not an ordinary person. Third, from after the Tathagata (title of the Buddha), praising the profound Dharma assembly, the Buddha's intention, pointing out lamentations, etc., is for extensive explanation. Fourth, starting from 'I and you', accepting advice. Moreover, you advise me to cover conditioned phenomena (samskrita dharmas, things arising from causes and conditions), and I also advise you to cover unconditioned phenomena (asamskrita dharmas, things not dependent on causes and conditions). Even if one talks about conditioned phenomena all day long, one cannot exhaust its function; even if one talks about unconditioned phenomena all day long, one cannot exhaust its ultimate nature. Where words cannot reach, stop there. Also, saying 'put aside' refers to placing extensively, placing briefly, which is the placement of the world. The true essence of Nirvana (liberation) is neither essence nor function, neither conditioned nor unconditioned. Since it is not the true essence, it can be put aside together, which is the placement of the first meaning. You advise me to cover conditioned phenomena, and I advise you to cover unconditioned phenomena, arguing with each other about right and wrong, not knowing which is correct, which is the placement of counteracting. Conditioned and unconditioned phenomena are just side discussions. Now, the main purpose here is to offer offerings, putting aside the side discussions and returning to the main purpose, so it is said 'put aside for now', which is the placement for people. Next, starting from 'You can do it at any time'. This is a thesis on returning to the main purpose, divided into four parts. First, returning to the main purpose, advising offerings, with both advice and rebuke. Second, the Tathagata confirms and praises, carrying on from the past and opening up the future. Third, explaining pleasure and acceptance, with questions and answers. Fourth, explaining praise, praising Chunda's statement, and inspiring the traces of Manjushri. First, it is further divided into two parts: first advice, then rebuke. Regarding advising offerings, it is divided into three aspects: one, advising on the time; two, advising on the speed; three, advising on offering to the Buddha. Advising on the time, such as the time of the first journey, the time of the first arrival, the time of illness, the time when things are newly ripe. Now the last offering is the time of the first departure. Two, advising on the speed, the ancient Buddha's Dharma (teachings), one does not eat after noon, now quickly go to this time. Three, advising on offering to the Buddha, it is precisely for the final offering to the Buddha's Nirvana. Next, below Chunda is rebuke, also divided into three aspects: one, not knowing the time; two, not knowing the speed; three, not knowing the Buddha. First, ordering the time, you order the timely giving to the Buddha, you can timely give to all the masses, but not all the masses need to enter Nirvana. This is not the time, not the time to ask for alms, the principle involves greed. Secondly, not knowing the speed, the Buddha's six years of ascetic practice, still one sesame seed and one grain of rice, now in a short time, why the need for speed? Third, not knowing the Buddha, you think the Tathagata really needs.
食耶。文殊同他見謂須雜食。純陀申已解食即不食故訶文殊墮三不知。次爾時佛告去。如來印贊成前起後印其訶即是成前贊其智即是起后。三從文殊語純陀去。是明悅可。文為五。一偏慶悅可。二破偏悅可。三並悅可。四解悅可。五寂絕悅可。時眾謂純陀行淺故佛印其所悅以破時情。初文殊因此偏而慶之汝說無為蒙佛悅可。次純陀即以圓破偏。非但悅可於我亦悅一切。三文殊作兩番關並先定之。若定悅可一切眾生我說有為亦應悅可若不悅我圓。悅則破一切之義是則不成還是偏悅成佛愛憎即作伏並。四純陀覺其伏並還解兩關。一無偏染悅可。二有普凈悅可。無偏為三。一彈無偏悅可。二釋無偏之意。三舉譬顯如文。次從等視一切去。明有普凈悅可。即是如來境界非我爾所知(云云)。五從國王去明寂絕悅可。不應作偏普籌量。上文殊明有為無為且共置之即是絕言不可說悅。此中意明有悅無悅。是佛境界不可籌量即是絕思悅可。初譬分智不及究竟。王家駕駟譬究竟智。群下驢乘譬分真智。后譬分斷不及究竟。龜龍在水喻有無明菩薩行故見不了了。金翅騰空譬無明盡佛不行故見則了了。開善云。前是下不知上后是上能知下。冶城云。兩譬皆是下不知上。初不知上智。后不知上境。靈味云。初不知法身。后不知應身(云云)。
【現代漢語翻譯】 現代漢語譯本 食耶（吃東西嗎）。文殊（Manjusri，菩薩名）與他見解相同，認為應當雜食。純陀（Cunda，人名）申辯說已經理解了『食』的真諦，所以不吃，因此訶責文殊墮入『三不知』的境地。接下來『爾時佛告』（那時佛告訴）一句，如來（Tathagata，佛的稱號）印證並贊同前面的觀點，開啟後面的內容，印證訶責就是贊同前面純陀的觀點，讚賞純陀的智慧就是開啟後面的內容。 三、從文殊對純陀說的話開始，表明悅可（歡喜認可）之意。文殊的話分為五個方面：一、偏慶悅可（偏面的慶賀認可）；二、破偏悅可（破除偏面的認可）；三、並悅可（併合的認可）；四、解悅可（解釋認可）；五、寂絕悅可（寂靜超越的認可）。當時在場的人認為純陀的修行尚淺，所以佛印證他所歡喜的，以此來破除當時人們的偏見。 首先，文殊因為純陀的偏見而慶賀他，說：『你說無為（Nirvana，不生不滅的境界）蒙佛悅可』。其次，純陀立即用圓融的觀點破除偏見，說：『不僅僅是悅可於我，也悅可一切眾生』。第三，文殊設定兩重關卡來併合，首先確定：『如果確定悅可一切眾生，那麼我說有為（Samsara，生滅輪迴的現象）也應該悅可；如果不悅可我圓融的觀點，那麼破除一切的意義就不成立，還是偏面的認可，成佛就有愛憎』，這實際上是設定了伏並（隱藏的併合）。 第四，純陀覺察到文殊設定的伏並，於是反過來解釋這兩重關卡：一、無偏染悅可（沒有偏頗染著的認可）；二、有普凈悅可（具有普遍清凈的認可）。『無偏』分為三個方面：一、彈無偏悅可（彈劾沒有偏頗的認可）；二、解釋無偏的含義；三、舉例來顯明，如經文所示。接下來從『等視一切』開始，表明具有普遍清凈的認可，這就是如來的境界，不是我所能知道的（等等）。 第五，從『國王』開始，表明寂絕悅可，不應該作偏面或普遍的籌量。上面文殊表明有為無為姑且放在一邊，這就是斷絕言語，不可說悅。這裡的意思表明有悅無悅，是佛的境界，不可籌量，這就是斷絕思慮的認可。最初的比喻是分智（partial wisdom）不及究竟智（ultimate wisdom）。國王駕馭四匹馬拉的車，比喻究竟智；群臣駕馭驢車，比喻分真智（wisdom of partial truth）。後面的比喻是分斷（partial cutting off）不及究竟斷（ultimate cutting off）。烏龜和龍在水中，比喻有無明（Avidya，無知），菩薩修行所以見得不清楚。金翅鳥騰空，比喻無明斷盡，佛不行動所以看得清楚。開善（Kaisan，人名）說：『前面是不知下，後面是上能知下』。冶城（Yecheng，地名）說：『兩個比喻都是下不知上，最初是不知上智，後面是不知上境』。靈味（Lingwei，人名）說：『最初是不知法身（Dharmakaya，佛的法性之身），後面是不知應身（Nirmanakaya，佛的應化之身）』（等等）。
【English Translation】 English version 『Shi Ye』 (Does one eat?). Manjusri (Manjusri, name of a Bodhisattva) shared the same view, believing that one should eat mixed foods. Cunda (Cunda, a person's name) argued that he had already understood the true meaning of 『eating,』 so he did not eat, and therefore rebuked Manjusri for falling into the state of 『not knowing three things.』 Next, the phrase 『Ehr Shi Fo Gao』 (At that time, the Buddha told) indicates that the Tathagata (Tathagata, title of the Buddha) affirmed and praised the previous view, initiating the following content. Affirming the rebuke is affirming Cunda's previous view, and praising Cunda's wisdom is initiating the following content. Three, starting from Manjusri's words to Cunda, it shows the meaning of 『Yue Ke』 (joyful approval). Manjusri's words are divided into five aspects: one, 『Pian Qing Yue Ke』 (one-sided congratulatory approval); two, 『Po Pian Yue Ke』 (refuting one-sided approval); three, 『Bing Yue Ke』 (combined approval); four, 『Jie Yue Ke』 (explaining approval); five, 『Ji Jue Yue Ke』 (silent and transcendent approval). At that time, the people present thought that Cunda's practice was still shallow, so the Buddha affirmed what he rejoiced in, in order to dispel the prejudices of the people at that time. First, Manjusri congratulated Cunda because of his prejudice, saying: 『You say that Nirvana (Nirvana, the state of non-birth and non-death) is joyfully approved by the Buddha.』 Second, Cunda immediately refuted the prejudice with a rounded view, saying: 『It is not only joyful approval for me, but also joyful approval for all sentient beings.』 Third, Manjusri set up two barriers to combine, first determining: 『If it is determined that all sentient beings are joyfully approved, then I say that Samsara (Samsara, the phenomena of birth and death and reincarnation) should also be joyfully approved; if my rounded view is not joyfully approved, then the meaning of refuting everything is not established, it is still one-sided approval, and becoming a Buddha would have love and hatred,』 which is actually setting up a 『Fu Bing』 (hidden combination). Fourth, Cunda perceived the 『Fu Bing』 set up by Manjusri, so he in turn explained these two barriers: one, 『Wu Pian Ran Yue Ke』 (approval without partiality and attachment); two, 『You Pu Jing Yue Ke』 (approval with universal purity). 『Wu Pian』 (no partiality) is divided into three aspects: one, 『Tan Wu Pian Yue Ke』 (impeaching the approval without partiality); two, explaining the meaning of 『Wu Pian』; three, giving examples to illustrate, as shown in the scriptures. Next, starting from 『Deng Shi Yi Qie』 (equal view of all), it shows that there is approval with universal purity, which is the realm of the Tathagata, not what I can know (etc.). Fifth, starting from 『Guo Wang』 (King), it shows 『Ji Jue Yue Ke』 (silent and transcendent approval), one should not make partial or universal measurements. Above, Manjusri stated that 『You Wei』 (conditioned existence) and 『Wu Wei』 (unconditioned existence) should be put aside for the time being, which is cutting off words, and 『Yue』 (joyful approval) cannot be spoken. The meaning here shows that 『You Yue』 (having joyful approval) and 『Wu Yue』 (not having joyful approval) are the realm of the Buddha, which cannot be measured, which is cutting off thoughts of approval. The initial metaphor is that 『Fen Zhi』 (partial wisdom) is not as good as 『Jiu Jing Zhi』 (ultimate wisdom). The king driving a four-horse carriage is a metaphor for 『Jiu Jing Zhi』; the ministers driving donkey carts are a metaphor for 『Fen Zhen Zhi』 (wisdom of partial truth). The latter metaphor is that 『Fen Duan』 (partial cutting off) is not as good as 『Jiu Jing Duan』 (ultimate cutting off). Turtles and dragons in the water are a metaphor for having 『Wu Ming』 (Avidya, ignorance), so Bodhisattvas' practice is not clear. The Garuda bird soaring in the sky is a metaphor for the exhaustion of 『Wu Ming,』 so the Buddha's inaction is clear. Kaisan (Kaisan, a person's name) said: 『The former is not knowing the lower, and the latter is the upper knowing the lower.』 Yecheng (Yecheng, a place name) said: 『Both metaphors are the lower not knowing the upper, the former is not knowing the upper wisdom, and the latter is not knowing the upper realm.』 Lingwei (Lingwei, a person's name) said: 『The former is not knowing the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha), and the latter is not knowing the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha)』 (etc.).
四文殊去贊發。贊純陀之說故言如是如是。其既高推佛境不可度量。是故讚美。發者拂我執一塗之義。因汝試我試則非實故言有為非有為。汝推未詳故言無為非無為。前文殊云。且共置之則言語道斷。今純陀云。是佛境界非我所知則心行處滅。核微則言盡研極則思窮故說觀皆寂。從爾時面門去第四催供文為四。一催供。二請住。三領解四。辦供。前來諸瑞各有所表。故知此光正為催供。文殊前勸純陀時施靳固彈訶。今佛躬催不敢前卻催文為兩。謂光催。聲催。光催為兩。一催二默。初催又三。一放光。二解光。三騰光。初放光中照文殊者。上佛印純陀所說會教合機。今光照文殊亦扶上化下二人論難皆由佛力。次即知是事者解也。數人云見色知心文殊睹光遂解佛意。三騰光催供如文。次悲默者催供故悲未諾故默。次聲催亦二。初三催次悲哭。次復白大眾去。請住文為兩。初告眾共請。次重請。初告眾文為兩。初告眾請。次佛有酬告請如文。次佛酬中二。先止亂。次說五門觀。觀中二。先作觀。次結。初六譬空三譬無常三譬不凈兩譬無我后總結。何故說五門耶。汝請住世本為開道若能五觀與住不殊。若不能觀住世何益。遺教云。能持戒時與佛在不異即此義也。次重請亦二。有請有酬請如文。重酬為兩。初酬次釋。初文者。
汝請久住為哀憫我以入滅為哀憫(云云)。釋中二長行偈頌長行如文偈與下二偈意同后當說之。偈中二。先偈次長行。止三爾時純陀領解。又二。初領解次述成。領解者雖知不滅不能不悲不能不請。雖知如來滅而不滅不能不慶不能不悅。述成又兩。一述不能不喜。二止其不能不悲。初喜者。汝既能知如來方便亦應合知如來真實。故舉二鳥以譬權實不得相離。春陽之時譬適會機宜。無煩熱池譬涅槃自在無畏。諸佛同以二法逗緣無閡自在能如此解。善哉善哉。次汝今不應思量長壽短壽去。凡舉四義止其不能不悲。一舉如來境界不可思惟若長若短皆如幻化幻長幻短非短非長何所可悲。二舉如來方便若長若短如來於中無所染著何所可悲。三舉如來涅槃成汝檀因克不動果因果具足何所可悲。四我為良田成汝因果汝克因果自是良田。復能令他因果圓滿自利利人何所可悲。尋文可見。四爾時純陀下是辦供。先自謙。次辦供。初文中雲。涅槃非涅槃者亦是共行二鳥義也。即如來境界故下地絕思。次辦供中雲。尋與文殊者。有二解。一云文殊解最後供故攜友共辦。二六卷云。燒香散華盡心供養佛及文殊不云同去。
哀嘆品上
荼毒居懷曰哀。悲號發言為嘆。略從事標言哀嘆品。廣而言之內喪道法曰哀。外失慈覆曰嘆。文云。
【現代漢語翻譯】 現代漢語譯本：你應當長久住世，是爲了哀憫我，還是爲了進入涅槃而哀憫（等等）。釋義中分為兩部分：長行和偈頌。長行如文字所示，偈頌與下面的兩個偈頌意思相同，後面會解釋。偈頌中分為兩部分：先是偈頌，然後是長行。到『止三爾時純陀領解』為止。又分為兩部分：首先是領悟理解，然後是陳述完成。領悟理解是指，即使知道如來不會寂滅，也不能不悲傷，不能不請求。即使知道如來寂滅而不寂滅，也不能不慶幸，不能不喜悅。陳述完成又分為兩部分：一是陳述不能不喜悅，二是阻止他不能不悲傷。首先說喜悅，你既然能夠知道如來的方便法門，也應該知道如來的真實境界。所以用兩隻鳥來比喻權巧和真實，兩者不可分離。春陽之時比喻恰逢時機，沒有煩熱的池塘比喻涅槃的自在無畏。諸佛都用這兩種方法來引導有緣眾生，沒有阻礙，自在無礙，能夠這樣理解，真是太好了。其次，你現在不應該思量長壽或短壽的問題了。總共舉了四種理由來阻止他不能不悲傷。一是舉如來的境界不可思議，無論是長是短，都如幻化一般，幻化的長短，非短非長，有什麼可悲傷的呢？二是舉如來的方便法門，無論是長是短，如來在其中都沒有任何執著，有什麼可悲傷的呢？三是舉如來的涅槃，成就了你的佈施之因，克服了不動果之因，因果具足，有什麼可悲傷的呢？四是我作為良田，成就了你的因果，你克服了因果，自然是良田。又能使他人因果圓滿，自利利人，有什麼可悲傷的呢？仔細閱讀文字就可以明白。『四爾時純陀下』是準備供養。先是自謙，然後是準備供養。最初的文字中說，『涅槃非涅槃』也是共同飛行的兩隻鳥的含義。也就是如來的境界，所以下地斷絕思慮。其次，準備供養中說，『尋與文殊者』，有兩種解釋。一種說法是文殊（Manjushri）理解最後的供養，所以攜帶朋友共同辦理。另一種說法是六卷本中說，燒香散花，盡心供養佛及文殊（Manjushri），沒有說一同前往。 哀嘆品上 荼毒在心中積聚叫做哀，悲傷呼號發聲叫做嘆。簡略地從事物來標明，叫做哀嘆品。廣義而言，內在喪失道法叫做哀，外在失去慈悲覆蓋叫做嘆。經文中說。
【English Translation】 English version: You should abide long in the world for the sake of compassion for me, or for entering Nirvana for the sake of compassion (etc.). In the explanation, it is divided into two parts: prose and verses. The prose is as the text shows, and the verses have the same meaning as the following two verses, which will be explained later. The verses are divided into two parts: first the verses, then the prose. Up to 'Stop three, then Chunda (Chunda) understands'. It is also divided into two parts: first, understanding, and then stating completion. Understanding means that even if one knows that the Tathagata (Tathagata) will not pass away, one cannot help but be sad and cannot help but request. Even if one knows that the Tathagata (Tathagata) passes away without passing away, one cannot help but rejoice and cannot help but be happy. Stating completion is also divided into two parts: one is stating that one cannot help but be happy, and the other is stopping him from being sad. First, speaking of happiness, since you can know the Tathagata's (Tathagata's) expedient means, you should also know the Tathagata's (Tathagata's) true realm. Therefore, two birds are used to compare expediency and truth, which are inseparable. The time of spring sunshine is like meeting the right opportunity, and the pool without heat is like the fearlessness of Nirvana. All Buddhas use these two methods to guide sentient beings with affinity, without hindrance, freely and unhindered. Being able to understand in this way is wonderful. Secondly, you should not think about the issue of longevity or short life now. A total of four reasons are given to stop him from being sad. First, the realm of the Tathagata (Tathagata) is inconceivable. Whether it is long or short, it is like an illusion. The length and shortness of illusion, neither short nor long, what is there to be sad about? Second, the Tathagata's (Tathagata's) expedient means, whether long or short, the Tathagata (Tathagata) has no attachment to it, what is there to be sad about? Third, the Nirvana of the Tathagata (Tathagata) fulfills your cause of giving, overcomes the cause of the immovable fruit, and the cause and effect are complete, what is there to be sad about? Fourth, I, as a good field, fulfill your cause and effect. You overcome the cause and effect, and naturally it is a good field. It can also make the cause and effect of others complete, benefiting oneself and benefiting others, what is there to be sad about? Reading the text carefully will make it clear. 'Four, then Chunda (Chunda) below' is preparing offerings. First is self-deprecation, then preparing offerings. The initial text says, 'Nirvana is not Nirvana' is also the meaning of the two birds flying together. That is, the realm of the Tathagata (Tathagata), so the lower ground cuts off thoughts. Secondly, in preparing offerings, it says, 'Seeking with Manjushri (Manjushri)', there are two explanations. One explanation is that Manjushri (Manjushri) understood the final offering, so he carried friends to handle it together. Another explanation is that the six-volume version says, burning incense and scattering flowers, offering Buddha and Manjushri (Manjushri) wholeheartedly, without saying to go together. Lamentation Chapter One Accumulating poison in the heart is called lamentation, and sorrowfully crying out is called sighing. Briefly using things to mark it is called the Lamentation Chapter. In a broad sense, the inner loss of the Dharma is called lamentation, and the external loss of compassionate coverage is called sighing. The scripture says.
失蔭及法味如犢失其母。世界也。又已生善訛故哀。未生善翳故嘆。文云。養育諸子付旃陀羅老少病苦而行險道生善也。又現惡未盡故哀。將惡方起故嘆。文云。猶如困病人食所不應食對治也。又應獲秘而不獲故哀。應不失秘而失故嘆。文云。獨以秘法偏教文殊遺棄我等第一義也。然四緣感佛佛則興世四機若息。佛則唱滅故約四悉釋哀嘆品。此文梵本猶屬壽命品。謝氏分為兩者略有十異。前品從人後品從事。前品對俗。今品對道。前品有供今品無供。前品雙請此品單請。前品因人此品率自。前品略明佛性常住。此品具說三點四德。前品論今教此品具今昔。前品二人論今品對佛論。前品動執生疑。此品破執除疑。前品聞法抑割。此品見地動哀嘆。然此十義備有通別。今舉一邊別彰其異。興皇釋此品有七。謂三請三酬結會生起云佛入涅槃眾生孤露故哀請住世。佛酬云。汝本為獻供聞法今已納供生汝福德已說新伊生汝智慧而不肯學知住何益。次祈請者。如來昔教無常五十許年始得成就。今說新伊常樂我凈應久住教詔若入涅槃不如還修舊法。舉象跡秋耕憚教不受。佛即酬云。非全不教終令汝等得解新伊故云安置諸子秘密藏中。我亦住中名入涅槃。前已哀祈既不許住只應譏諷以命要請如來。若具常樂我凈即免四倒。便得自在久住
【現代漢語翻譯】 現代漢語譯本： 失去佛法的恩澤就像小牛犢失去了母親一樣，這個世界就是如此。此外，已經產生的善念因為衰退而感到悲哀，尚未產生的善念因為被遮蔽而嘆息。經文說：『養育眾多孩子，卻把他們交給旃陀羅（賤民）一樣，讓他們在年老、生病、痛苦中行走在危險的道路上』，這就是善念的產生。此外，現在的惡業尚未消除所以悲哀，將要產生的惡業正在興起所以嘆息。經文說：『就像困頓的病人吃了不應該吃的食物一樣』，這就是對治的方法。此外，應該獲得秘密的教法卻沒有獲得所以悲哀，應該不失去的秘密教法卻失去了所以嘆息。經文說：『只用秘密的教法偏袒地教導文殊（菩薩名），遺棄我們』，這就是第一義諦。然而，四種因緣感動佛陀，佛陀才會出現於世間；四種機緣如果停止，佛陀就會示現涅槃。所以用四悉檀（四種成就）來解釋《哀嘆品》。 這段經文在梵文原本中仍然屬於《壽命品》，謝靈運將兩者分為兩部分，略有十種不同。前一篇是從人的角度出發，后一篇是從事的角度出發。前一篇是針對世俗之人，這一篇是針對修行之人。前一篇有供養，這一篇沒有供養。前一篇是雙重請求，這一篇是單一請求。前一篇是因人而起，這一篇是自然而然。前一篇略微闡明佛性常住，這一篇詳細說明三點四德。前一篇討論現在的教法，這一篇完整地說明過去和現在的教法。前一篇是兩個人討論，這一篇是直接對佛陀討論。前一篇是引發執著和疑惑，這一篇是破除執著和消除疑惑。前一篇是聽聞佛法後感到壓抑和割捨，這一篇是見到真諦後感動而哀嘆。然而，這十種不同既有共通之處，也有區別之處。現在只舉一邊，特別彰顯其不同之處。興皇法師解釋這一品有七個方面，即三次請求，三次迴應，以及總結。生起的原因是：佛陀將要進入涅槃，眾生孤苦無依，所以哀求佛陀住世。佛陀迴應說：『你們本來是爲了獻供和聽聞佛法而來，現在已經接受了你們的供養，產生了你們的福德，也已經說了新的教法，產生了你們的智慧，但是你們卻不肯學習，知道我住世又有什麼益處呢？』 其次，祈請的人說：如來過去教導無常的道理，五十年才得以成就。現在說新的教法，常樂我凈，應該長久住世教導，如果進入涅槃，不如還是修習舊的教法。舉出象跡（比喻）和秋耕（比喻），擔心教法不被接受。佛陀就回應說：『並非完全不教導，最終會讓你們得到對新教法的理解，所以說安置眾子于秘密藏中。我雖然住在其中，也可以說是進入了涅槃。』之前已經哀求，既然不被允許住世，只應該譏諷，用生命來懇求如來。如果具備常樂我凈，就可以免除四倒（四種顛倒的知見），便能得到自在，長久住世。 專有名詞解釋： 旃陀羅(candala): 賤民 文殊(Manjusri): 文殊菩薩 四悉檀(catuh-siddhanta): 四種成就 涅槃(nirvana): 寂滅 四倒: 四種顛倒的知見
【English Translation】 English version: Losing the favor and taste of the Dharma is like a calf losing its mother. Such is the world. Furthermore, one sorrows because the good that has already arisen is decaying, and sighs because the good that has not yet arisen is obscured. The text says: 'Nurturing many children, yet entrusting them to candalas (outcasts), letting them walk on dangerous paths in old age, sickness, and suffering,' this is the arising of good thoughts. Moreover, one sorrows because present evil karma has not yet been exhausted, and sighs because future evil karma is about to arise. The text says: 'Like a sick person eating what they should not eat,' this is the method of counteracting it. Furthermore, one sorrows because one should have obtained the secret Dharma but did not, and sighs because one should not have lost the secret Dharma but did. The text says: 'Only teaching the secret Dharma partially to Manjusri (a Bodhisattva), abandoning us,' this is the ultimate truth. However, the four conditions move the Buddha, and the Buddha appears in the world; if the four opportunities cease, the Buddha will manifest nirvana (cessation). Therefore, the 'Lamentation Chapter' is explained using the four siddhantas (four accomplishments). This passage in the original Sanskrit text still belongs to the 'Lifespan Chapter'. Xie Lingyun divided the two into two parts, with roughly ten differences. The previous chapter starts from the perspective of people, and this chapter starts from the perspective of events. The previous chapter is for worldly people, and this chapter is for practitioners. The previous chapter has offerings, and this chapter has no offerings. The previous chapter is a double request, and this chapter is a single request. The previous chapter arises from people, and this chapter is natural. The previous chapter briefly explains the permanence of Buddha-nature, and this chapter explains in detail the three points and four virtues. The previous chapter discusses the present teachings, and this chapter fully explains the past and present teachings. The previous chapter is a discussion between two people, and this chapter is a direct discussion with the Buddha. The previous chapter evokes attachment and doubt, and this chapter breaks attachment and eliminates doubt. The previous chapter feels suppressed and relinquished after hearing the Dharma, and this chapter is moved to lament after seeing the truth. However, these ten differences have both commonalities and distinctions. Now, only one side is mentioned to particularly highlight the differences. Master Xinghuang explains this chapter in seven aspects, namely three requests, three responses, and a conclusion. The reason for arising is: the Buddha is about to enter nirvana, and sentient beings are orphaned and helpless, so they plead for the Buddha to stay in the world. The Buddha responds: 'You originally came to offer and hear the Dharma, and now your offerings have been accepted, your merits have been generated, and the new teachings have been spoken, your wisdom has been generated, but you are unwilling to learn, what is the benefit of knowing that I stay in the world?' Secondly, the petitioners say: The Tathagata (another name for Buddha) taught the principle of impermanence in the past, and it took fifty years to achieve it. Now, speaking of the new teachings, permanence, bliss, self, and purity, you should stay in the world for a long time to teach. If you enter nirvana, it is better to practice the old teachings. Citing the elephant's footprint (metaphor) and autumn plowing (metaphor), fearing that the teachings will not be accepted. The Buddha then responds: 'It is not that I will not teach at all, I will eventually let you understand the new teachings, so it is said that I place all the children in the secret treasury. Although I live in it, it can also be said that I have entered nirvana.' Having pleaded before, since you are not allowed to stay in the world, you should only ridicule and beg the Tathagata with your life. If you possess permanence, bliss, self, and purity, you can avoid the four inversions (four inverted views), and you can obtain freedom and stay in the world for a long time. Explanation of proper nouns: candalas: Outcasts Manjusri: Manjusri Bodhisattva catuh-siddhanta: Four accomplishments nirvana: Cessation Four inversions: Four inverted views
於世。必入涅槃便不免倒常樂之言便為徒設。若不住者我等毒身寧容久住亦當同佛入于涅槃。佛即酬云。我之去住豈汝所知汝言去是定去住是定住。我之去住如二鳥雙游去而恒住此何勞請住。住而恒去亦何須請汝不解此寧得同我入于涅槃。既三請不允情無所錯即便生疑若無常非昔不應說常樂若是何不早說如來則有差機之失。佛即會云。昔說無常破汝常病。汝今又以無常為病為汝說常。汝病有前後故教有興廢。汝自橫謂施教早晚迂迴。如來屈曲隨逐豈佛差機。早晚自汝反咎如來如此生起于義易見。而復三請在前三酬居后。其間子段處處相關斯乃彼師玄談七意。若欲消釋殊背相生。今明此品是對比丘施於新伊勝三修法。就文為四。一大眾請。二如來答。三比丘疑執。四佛破除疑。就請又二。一請緣。二正請。緣者緣于地動知必涅槃。是故悲請。問誰動地為緣。答法不在因亦不在緣。不在因緣不離因緣。既從因緣寧有作者。雖無作者亦佛神通而動于地令其悲戀安置有緣于解脫中。亦佛智力說法歡喜安置有緣于般若中。亦佛體力非悲非喜安置有緣於法身中。亦是純陀文殊智力令眾開解入般若中。亦二人通力去時地動令眾悲戀入解脫中。亦是二人第一義力令眾非悲非喜入法身中。亦是大眾感對治力聞法歡喜感為人力動地。非哀感
【現代漢語翻譯】 現代漢語譯本： 於世。必定進入涅槃就無法避免顛倒常樂的說法，之前的努力就白費了。如果佛不住世，我們這些充滿毒素的身體怎麼能長久存在，也應當和佛陀一同進入涅槃。佛陀回答說：『我的去留豈是你們所能知道的？你們說去是註定要離去，住是註定要住下。我的去留就像兩隻鳥兒一同遊玩，離去卻恒常存在，又何必勞煩你們請求我住世呢？住下卻恒常離去，又何須請求你們？你們不理解這些，又怎麼能和我一同進入涅槃呢？』既然三次請求都不被允許，情意無處安放，就產生了疑惑：如果不是無常，過去就不應該說常樂；如果是常樂，為什麼不早點說，如來佛豈不是有了時機上的差錯？佛陀於是解釋說：『過去說無常，是爲了破除你們的常病。你們現在又以無常為病，所以我為你們說常。你們的病有先後，所以教法有興衰。』你們自己橫加指責，說施教有早晚，迂迴曲折。如來順應你們，難道是佛陀有了時機上的差錯嗎？早晚在於你們自己，反而責怪如來，這樣生起疑惑，在義理上很容易看出來。而且之前有三次請求，之後有三次回答。其間每個小段都處處相關，這正是彼師玄談的七種意趣。如果想要消解解釋，就會產生相互背離。現在說明此品是佛陀對比丘施予新伊勝三種修法。就文義來說分為四部分：一、大眾的請求；二、如來的回答；三、比丘的疑惑和執著；四、佛陀破除疑惑。就請求來說又分為兩部分：一、請求的緣由；二、正式的請求。緣由是由於地動，知道佛陀必定要涅槃，所以悲傷地請求。問：誰震動大地作為緣由？答：法不在因，也不在緣，不在因緣，也不離因緣。既然是從因緣產生，難道有作者嗎？雖然沒有作者，也是佛陀的神通震動大地，讓眾生悲傷留戀，安置有緣于解脫之中。也是佛陀的智力說法歡喜，安置有緣于般若之中。也是佛陀的體力，非悲非喜，安置有緣於法身之中。也是純陀（Chunda，人名）和文殊（Manjushri，菩薩名）的智力，讓大眾開解，進入般若之中。也是二人的神通力，離去時大地震動，讓眾生悲傷留戀，進入解脫之中。也是二人第一義諦的力量，讓眾生非悲非喜，進入法身之中。也是大眾的感應和對治之力，聽聞佛法歡喜，感應為人（可能是衍字）力震動大地，並非哀傷的感應。
【English Translation】 English version: If He enters Nirvana, the statement of 'eternal bliss' will inevitably be overturned, rendering previous efforts futile. If the Buddha does not remain in the world, how can our poisonous bodies endure for long? We should also enter Nirvana with the Buddha.' The Buddha replied, 'How can you know of my departure and stay? You say that departure is destined to leave, and stay is destined to remain. My departure and stay are like two birds playing together; departing yet eternally present, why trouble yourselves to request me to stay? Staying yet eternally departing, why ask you? If you do not understand this, how can you enter Nirvana with me?' Since the three requests were not granted, and their emotions had nowhere to settle, doubts arose: If it is not impermanent, then 'eternal bliss' should not have been spoken of in the past; if it is eternal bliss, why was it not said earlier? Wouldn't the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) have made a mistake in timing? The Buddha then explained, 'In the past, I spoke of impermanence to break your disease of permanence. Now you take impermanence as a disease, so I speak of permanence for you. Your diseases have a sequence, so the teachings have rise and fall.' You yourselves make a horizontal accusation, saying that the teaching was given early or late, circuitously. The Tathagata follows you, is it that the Buddha made a mistake in timing? Early or late is with yourselves, yet you blame the Tathagata. Such arising of doubt is easily seen in principle. Moreover, there were three requests before, and three responses after. Each small section in between is related, which is precisely the seven meanings of that teacher's profound discourse. If one wants to dissolve and explain, it will produce mutual contradiction. Now, it is explained that this chapter is the Buddha bestowing the three cultivations of Shin-I-Sho (Shin-I-Sho, likely a transliteration of a specific practice) to the Bhikkhus (Bhikkhus, Buddhist monks). In terms of the text, it is divided into four parts: 1. The request of the assembly; 2. The response of the Tathagata; 3. The doubts and attachments of the Bhikkhus; 4. The Buddha dispelling the doubts. In terms of the request, it is further divided into two parts: 1. The reason for the request; 2. The formal request. The reason is that due to the earth shaking, they know that the Buddha will surely enter Nirvana, so they request with sorrow. Question: Who shook the earth as the reason? Answer: The Dharma (Dharma, the teachings of the Buddha) is not in cause, nor in condition, not in cause and condition, nor apart from cause and condition. Since it arises from cause and condition, is there an author? Although there is no author, it is also the Buddha's supernatural power that shakes the earth, causing sentient beings to be sad and attached, placing those with affinity in liberation. It is also the Buddha's wisdom that speaks joyfully, placing those with affinity in Prajna (Prajna, wisdom). It is also the Buddha's physical strength, neither sad nor joyful, placing those with affinity in Dharmakaya (Dharmakaya, the body of the Dharma). It is also the wisdom of Chunda and Manjushri, allowing the assembly to understand and enter Prajna. It is also the supernatural power of the two, the earth shaking when departing, causing sentient beings to be sad and attached, entering liberation. It is also the power of the two's ultimate truth, causing sentient beings to be neither sad nor joyful, entering Dharmakaya. It is also the assembly's response and the power of counteracting, hearing the Dharma joyfully, responding to the power of man (likely a redundant character) shaking the earth, not a sad response.
第一義非悲非喜致地動緣。其義無量。凈名云。或有恐畏或歡喜或生厭離或斷疑。斯則神力不共法就地動。又四謂時處相由時者佛以四事止華氏之悲。純陀腷臆小醒低頭飲淚大眾聞法悲惱暫息。二人既去。法音已停。更欲增其悲戀之善。于其去後未久之頃。當是時也。震地動之即是時也。處者大地是橫處。梵世是豎處。或言初禪是梵世。或通四禪皆是梵世。雖不連地而有寶宮。亦皆震搖即其事也。問上釋聲光徹至非想以為有頂。今此地動焉止梵宮。答上云。有頂有頂文寬得作遠解。此云梵世齊文而已。若依下文動時能令眾生心動名大地動。無色四心亦應被動即其例也。相者有三。一小大動相。二六種動相。三十八動相。是三種相。皆以形聲為本形有動涌起。聲有震覺吼。若單形聲是為小動形聲共動是名大動。形聲各三。是為六種。一中更三謂動遍動等遍動三六十八。若更分別閻浮提一四天下小千中千大千十方傳傳相望作小大動大大動等。有人云。此經六種。華嚴十八動。此豈應爾。特是形中略言一動聲中略言一震。又云大動。又云。能令眾生心動。當知義兼十八不同人情。由者例此亦應有小由大由大大由。若輪王生沒地得主失主悲喜故。動是名小動。若辟支羅漢生沒地。得應供失應供悲喜故動是名大動。若佛生滅地神
山神及諸天龍等得應供失應供悲喜而動即大大動。今經正明如來八相。唯少昇天降魔文略不存。就八相中是如來入滅地大震動。此則別語經由。若通論者如前所解純陀大眾皆是動緣。舊云料簡地動之詞是經家所序。或言佛說。觀師云。不然當時聞語豈是經家文無標告。焉知是佛應是地震而有此詞。次從時諸天龍下是正請又為三。初長行及十一行半偈是哀請。次二行是祈請。三長行五譬是譏請。初長行敘語以毛豎哀泣而為其相。次十一行半偈為三。初兩行一句略請。次七行一句廣請。三二行結請。初標調御師人仙犢母即是略舉三事為哀請之端可見。次猶如困病人下作喪師譬(云云)。如國無君主下作喪主譬(云云)。長者子下作喪親譬(云云)。如來入涅槃下兩行結哀請上文。初明犢失母今結還明我等及眾生悉無有救護。護字結無主救字結無師。次譬如日初出兩行舉日山兩譬是祈請嘆於一佛而具三益日有三義。一高圓明譬主益。生長萬物譬親益。照了除闇譬師益。而譬文論照了合文明除暗正言師義是本兼有二能。山亦三義。高出水上譬主益。深入水底譬親益。水色同山譬師益。師德如山安處眾海能宣妙慧照下昏迷言略意兼矣。舊解日還自照爭論不同。開善莊嚴云。佛有智慧自照。光宅云。佛果無有自反照智。觀師難光宅
云。佛無反照智亦應不自知作佛不作佛。彼救云。佛雖無智知作不作。若欲知時借諸佛智佛道同故。今更問之佛道既同諸佛無智何所可借。又並但能知他無智自知者唯應覺他不名自覺。此是光宅四失樏隔真諦牛糞凈土指端種覺無記如來。次問開善莊嚴汝用反照智照一切種智者。複用何智照反照智是則無窮。觀師自云。佛無別反照智只自有智智慧反照。如此說者即害兩家(云云)。今明佛有一智三智三智一智非三非一而三而一一道種智外破諸闇。二一切智慧反自照。三一切種智非內非外非自非他。若即一而三可難光宅。即三而一可難開善。三一難思可難觀師(云云)。此二偈亦名祈請如來在世所益。若此祈佛留光照益我等故名祈請。從長行去即第三譏請。先述舊解譏請凡作五譬。初作有始無終譬。二作怖畏譬。三違本擔譬。四不平等譬。五無慈悲譬。初譬有三開合結國王佛也。諸子四眾也。他云技藝者始從鹿苑終至法華所說諸經巨有所妨。今則不爾。以二乘法合之則可見。端正正見也。愛念禪定也。技藝神通也。旃陀無明也。亦習氣也。初教三學似如有始。不盡余惑故言無終。二怖畏譬者亦三。舊云諸論者譬通達諸經今謂不爾。譬破四魔而今不住乃畏死魔。三違誓譬者。略無結請有人佛也。作務本誓誓盡度生官事譬起應
【現代漢語翻譯】 現代漢語譯本 云：如果佛沒有反照智，那麼也應該不能自己知道自己是成佛還是沒有成佛。對方辯解說：『佛雖然沒有智慧知道自己成佛與否，但如果想知道的時候，可以借用諸佛的智慧，因為佛道是相同的。』現在反問：佛道既然相同，諸佛都沒有智慧，又從哪裡借用呢？而且僅僅只能知道他人沒有智慧，能自己知道的，應該叫做覺他，不能叫做自覺。這是光宅宗的四種過失：隔絕真諦，把牛糞當作凈土，指端見覺，把如來當作無記。接下來問開善寺和莊嚴寺：你們用反照智來照見一切種智，那麼又用什麼智慧來照見反照智呢？這樣就無窮無盡了。觀師自己說：佛沒有另外的反照智，只是用自己的智慧就能反照。這樣說就損害了兩家（光宅宗和開善寺、莊嚴寺的觀點）。現在說明佛有一種智慧、三種智慧，三種智慧就是一種智慧，非三非一，而是三而一。一道種智對外破除各種黑暗；二、一切智慧反過來自己照見；三、一切種智非內非外，非自非他。如果說是一即是三，就可以用來反駁光宅宗；如果說是三即是一，就可以用來反駁開善寺。三一難思，可以用來反駁觀師（的觀點）。這兩首偈頌也叫做祈請如來在世所帶來的利益。如果祈求佛陀留下光明照耀利益我們，所以叫做祈請。從長行開始就是第三個譏請。先敘述舊的解釋，譏請總共用了五個比喻。第一個比喻是有始無終。第二個比喻是怖畏。第三個比喻是違背本來的誓言。第四個比喻是不平等。第五個比喻是沒有慈悲。第一個比喻有三個部分：開、合、結。國王比喻佛，諸子比喻四眾弟子。其他人說技藝是指從鹿苑開始到法華經結束所說的各種經典，但這樣理解是有妨礙的。現在用二乘法來合起來看，就可以明白了。端正比喻正見，愛念比喻禪定，技藝比喻神通，旃陀比喻無明，也比喻習氣。最初的教導三學，看起來好像有開始，但沒有完全斷除剩餘的迷惑，所以說是有始無終。第二個怖畏的比喻也有三個部分。舊的說法是諸論者比喻通達各種經典，現在認為不是這樣。比喻破除四魔，但現在卻不住世，是畏懼死魔。第三個違背誓言的比喻，簡略地說，沒有人比喻佛，作務比喻本來的誓言，誓言是盡力救度眾生，官事比喻應化。
【English Translation】 English version Objection: If the Buddha does not possess reflexive wisdom, then he should not be able to know whether he has attained Buddhahood or not. Response: 'Although the Buddha does not have wisdom to know whether he has attained Buddhahood, when he wants to know, he can borrow the wisdom of all Buddhas because the Buddha-path is the same.' Now, I ask again: Since the Buddha-path is the same, and all Buddhas do not have wisdom, from where can he borrow? Moreover, he can only know that others do not have wisdom; the one who can know himself should be called 'awakening others,' not 'self-awakening.' This is the fourfold error of the Guangzhai school: separating from the true meaning, regarding cow dung as pure land, seeing awakening at the fingertip, and considering the Tathagata as indifferent. Next, I ask Kaisan Temple and Zhuangyan Temple: You use reflexive wisdom to illuminate all-knowing wisdom, then what wisdom do you use to illuminate reflexive wisdom? This would be endless. Master Guan himself said: The Buddha does not have separate reflexive wisdom; he simply uses his own wisdom to reflect. Saying this harms both schools (Guangzhai and Kaisan/Zhuangyan). Now, I explain that the Buddha has one wisdom, three wisdoms, and three wisdoms are one wisdom, neither three nor one, but three-in-one. The one path of all-knowing wisdom outwardly destroys all darkness; second, all intelligence can reflect back on itself; third, all-knowing wisdom is neither internal nor external, neither self nor other. If it is said that one is three, it can be used to refute the Guangzhai school; if it is said that three is one, it can be used to refute Kaisan Temple. The difficulty of thinking about three-in-one can be used to refute Master Guan. These two verses are also called praying for the benefits that the Tathagata brought while in the world. If we pray for the Buddha to leave light to illuminate and benefit us, it is called prayer. From the prose section onwards is the third criticism. First, describe the old interpretation; the criticism uses five metaphors in total. The first metaphor is having a beginning but no end. The second metaphor is fear. The third metaphor is violating the original vow. The fourth metaphor is inequality. The fifth metaphor is lack of compassion. The first metaphor has three parts: opening, combining, and concluding. The king is a metaphor for the Buddha, and the sons are a metaphor for the fourfold assembly of disciples. Others say that skills refer to the various sutras spoken from the Deer Park to the end of the Lotus Sutra, but this understanding is obstructive. Now, if we combine it with the Two Vehicles, it can be understood. Uprightness is a metaphor for right view, love is a metaphor for meditation, skills are a metaphor for supernatural powers, and Chandala (旃陀) is a metaphor for ignorance, also a metaphor for habitual tendencies. The initial teaching of the Three Learnings seems to have a beginning, but it does not completely cut off the remaining delusions, so it is said to have a beginning but no end. The second metaphor of fear also has three parts. The old saying is that the debaters are a metaphor for understanding various sutras, but now it is not considered so. It is a metaphor for breaking the four maras, but now it does not stay in the world, fearing the Mara of death. The third metaphor of violating the vow, briefly speaking, no one is a metaphor for the Buddha, working is a metaphor for the original vow, the vow is to do one's best to save sentient beings, and official affairs are a metaphor for transformation.
。囹圄譬入生死。人問者舊云十方佛。或雲實智問權。又云假設此問。今以機為旁人機謝告終。終如出獄故言安樂。夏曰夏臺。殷曰羑里。周曰囹圄。白虎通曰囹令也。圄舉也。令其思愆舉罪(云云)。四不平等譬亦三。方藥十二部法也。秘方即密教教文殊諸菩薩也。不教外學二乘也。五無慈譬亦三。可尋舊釋譏請但譏請于師。失主親二義今更會之。初一譬譏法親。次兩譬譏法主。后兩譬譏法師。初譬譏法親者。夫云親者慈念為本初生教訓似若親慈。付旃陀羅頓乖骨肉法親亦爾。從佛口生即是養育得佛法分即是端正技藝者學人思惟無學習氣。若大乘意凡有無明斯皆毒害棄我而去是付旃陀(云云)。次兩譬譏法主者。夫云主者以威伏敵以恩養民。前譬威武未暢。后譬恩惠不充。通達諸論如當敵怖畏。今畏此論者如為敵欺。法王亦爾。除眾生畏眾生未免故佛有畏。初學作務譬民有生業。收閉囹圄譬民無聊生。業。廢譬無惠。閉獄譬無恩。法王亦爾。初令學無學等修道品作務。而復猶在思習無明獄中。百姓有罪在予一人。眾生苦惱云何如來欲受安樂。次兩譬譏法師者。夫師有訓導之德。前譬譏師內惜良方。后譬譏師外秘坦道。觀諸譬文皆有深意而此譬最明。攀類文殊而恥行險路豈非譏師意耶。第二酬請。初酬哀請。有長行偈
{ "translations": [ '『囹圄』(líng yǔ, prison) 譬如進入生死輪迴。有人問，舊的解釋說是十方佛。或者說是實智問權智。又有人說是假設的提問。現在以『機』(jī, opportunity)為旁人，『機』(jī, opportunity)盡時告知終結。終結就像出獄一樣，所以說是安樂。夏朝叫做『夏臺』(xià tái)，殷朝叫做『羑里』(yǒu lǐ)，周朝叫做『囹圄』(líng yǔ)。《白虎通》說：『囹』(líng)是『令』(lìng)，『圄』(yǔ)是『舉』(jǔ)。命令其思考過錯，舉發罪行（云云）。四種不平等，譬如也像三種情況。方藥譬如十二部法。秘方譬如密教，教導文殊(Wénshū)等菩薩(Púsà)。不教導外道和二乘。五種無慈悲，譬如也像三種情況。可以尋找舊的解釋，指責請求，但指責請求的對象是老師。失去法主和法親兩種意義，現在重新會合它們。', '第一種譬如指責法親。所謂『親』(qīn)，以慈念為根本，初生時的教導好像親慈。託付給旃陀羅(zhān tuó luó, Candala, 賤民)就完全違背了骨肉之情，法親也是這樣。從佛(Fó, Buddha)口中生出，就是養育；得到佛法的部分，就是端正技藝。學習的人思惟，沒有學習的氣息。如果按照大乘的意義，凡是有無明，都是毒害，拋棄我而去，這就是託付給旃陀羅（云云）。', '第二種和第三種譬如指責法主。所謂『主』(zhǔ)，以威嚴降伏敵人，以恩惠養育百姓。前面的譬如威武沒有發揮，後面的譬如恩惠沒有充足。通達各種論典，好像面對敵人感到害怕。現在害怕這些論典，好像被敵人欺騙。法王(Fǎwáng, Dharma King)也是這樣。消除眾生的畏懼，眾生沒有免除畏懼，所以佛(Fó, Buddha)也有畏懼。初學者做事務，譬如百姓有生計。收監在囹圄，譬如百姓沒有依靠生計。廢棄，譬如沒有恩惠。關閉監獄，譬如沒有恩情。法王(Fǎwáng, Dharma King)也是這樣。開始讓有學和無學等修習道品，做事務。但仍然還在思習無明獄中。百姓有罪，在於我一人。眾生苦惱，如來(Rúlái, Tathagata)怎麼能接受安樂。', '第四種和第五種譬如指責法師。法師有訓導的德行。前面的譬如指責老師吝惜良方。後面的譬如指責老師對外隱瞞坦途。觀察各種譬如的文句，都有深刻的意義，而這個譬如最明顯。攀附文殊(Wénshū)卻恥於行走險路，難道不是指責老師的意思嗎？第二部分是酬謝請求。首先是酬謝哀請。有長行和偈頌。' ], "english_translations": [ '『Ling Yu』 (囹圄, prison) is like entering the cycle of birth and death. Some ask, the old explanation says it refers to the Buddhas of the ten directions. Or it refers to the wisdom of reality questioning expedient wisdom. Others say it is a hypothetical question. Now, 『Ji』 (機, opportunity) is taken as an outsider, and when 『Ji』 (機, opportunity) ends, the conclusion is announced. The end is like being released from prison, so it is said to be peaceful and happy. The Xia dynasty called it 『Xia Tai』 (夏臺), the Yin dynasty called it 『You Li』 (羑里), and the Zhou dynasty called it 『Ling Yu』 (囹圄). The 『Bai Hu Tong』 says: 『Ling』 (囹) means 『Ling』 (令, command), and 『Yu』 (圄) means 『Ju』 (舉, raise). Command them to reflect on their faults and expose their crimes (etc.). The four inequalities are also like three situations. The prescription is like the twelve divisions of the Dharma. The secret prescription is like the esoteric teachings, teaching Manjushri (Wénshū) and other Bodhisattvas (Púsà). It does not teach outsiders and the two vehicles. The five non-compassions are also like three situations. One can look for the old explanations, criticize the request, but the object of criticism and request is the teacher. Losing the two meanings of Dharma Lord and Dharma relative, now reassemble them.', 'The first analogy criticizes the Dharma relative. The so-called 『relative』 (親, qīn) takes compassion as its foundation, and the teachings at the beginning of life seem like parental compassion. Entrusting to a Candala (zhān tuó luó, Candala, outcast) completely violates the affection of flesh and blood, and the Dharma relative is also like this. Being born from the mouth of the Buddha (Fó, Buddha) is like nurturing; obtaining a portion of the Buddha Dharma is like upright skills. The learner contemplates, without the breath of learning. If according to the meaning of the Mahayana, all ignorance is poison, abandoning me and leaving, this is entrusting to a Candala (etc.).', 'The second and third analogies criticize the Dharma Lord. The so-called 『Lord』 (主, zhǔ) subdues enemies with power and nourishes the people with grace. The previous analogy is that power has not been exerted, and the latter analogy is that grace has not been sufficient. Being well-versed in various treatises is like facing an enemy and feeling fear. Now, fearing these treatises is like being deceived by an enemy. The Dharma King (Fǎwáng, Dharma King) is also like this. Eliminating the fear of sentient beings, sentient beings have not escaped fear, so the Buddha (Fó, Buddha) also has fear. The beginner doing tasks is like the people having a livelihood. Being imprisoned in Ling Yu is like the people having no means of livelihood. Abandonment is like having no grace. Closing the prison is like having no kindness. The Dharma King (Fǎwáng, Dharma King) is also like this. Initially, he allows those with learning and without learning to cultivate the qualities of the path and do tasks. But they are still contemplating in the prison of ignorance. The people are guilty, it is due to me alone. Sentient beings suffer, how can the Tathagata (Rúlái, Tathagata) accept peace and happiness.', 'The fourth and fifth analogies criticize the Dharma teacher. The Dharma teacher has the virtue of instruction. The previous analogy criticizes the teacher for being stingy with good prescriptions. The latter analogy criticizes the teacher for hiding the open path from outsiders. Observing the sentences of various analogies, they all have profound meanings, and this analogy is the most obvious. Clinging to Manjushri (Wénshū) but being ashamed to walk the dangerous path, isn\'t this criticizing the teacher\'s intention? The second part is thanking the request. First is thanking the plea. There are prose and verses.' ] }
頌。長行初止外悲勸修內觀。凡夫八風得失憂喜道與俗反升沈碩異。何者失不可愁憂追喜不可愁惱。得下文云。若常愁苦愁遂增長唐勞無益。若能勤遮二惡勤生二善。惡是憂喜之本善故則無憂喜。唯當清凈故勤精進止其苦惱。苦惱止故則無攀緣。寂然無為謂之正念。正念者何即無念也。若無念者親主師誰。誰臣子弟。誰去誰住誰度不度。誰是愁者。所愁者何。寂然無眹。由是人天還得正路止不啼哭。又以譬顯之。佛是生善之緣。得善如愛子。失善如喪子。今聞近慧不憂失善。故言殯送已訖(云云)。次偈頌為二。初一偈是止悲。次一偈是勸觀。而互有二義不可一向。初言開意者。開精進意尚已無憂況開定慧。又言開者。開意實相。生死涅槃二邊俱寂。偈云是故當默然。又開者明解二用皆方便故。故云諸佛法爾(云云)。次偈者。樂不放逸勸正念慧守心勸定也。遠離勸進也。自慰者結前勿悲。受樂者守斯念慧。汝應正念修心勿如凡夫悲號何益。然諸比丘悉是上果豈同下凡。特是對聖訶凡此正酬其哀請也。複次比丘下。酬其祈請嘆請。汝稱佛如日如山。鎮照等益法身常在不出不沒。隨機二用作隱乍顯。日雖照世有目者睹。山雖峙海流入者見。汝同無目不流復何益矣。若言有益今勸汝問。設不能問我今為汝開其問端。若能問
【現代漢語翻譯】 現代漢語譯本： 頌文。長行部分首先停止外在的悲傷，勸勉修習內在的觀照。凡夫俗子因為世間的八風（利、衰、毀、譽、稱、譏、苦、樂）而產生得失的憂愁和喜悅，這與修道之人背道而馳，升沉的變化也大相逕庭。哪些失去的東西不值得愁苦追悔，哪些喜事不值得愁惱呢？下文會提到，如果經常愁苦，愁苦就會不斷增長，徒勞無益。如果能夠努力遮止兩種惡（憂和喜），努力生起兩種善（無憂和無喜），那麼惡就是憂和喜的根源，善的緣故就不會有憂和喜。唯有保持清凈，所以要勤奮精進，停止苦惱。苦惱停止了，就不會有攀緣。寂靜無為就叫做正念。什麼是正念呢？就是沒有念頭。如果沒有念頭，那麼誰是親近的主人或老師？誰是臣子或弟子？誰去誰留？誰被度化或未被度化？誰是愁苦的人？所愁苦的是什麼？一切寂然無跡。因此，人和天人才能回到正路，停止啼哭。又用比喻來顯明這個道理。佛是生起善的因緣，得到善就像得到心愛的兒子，失去善就像失去兒子。現在聽聞接近智慧的教誨，就不應該為失去善而憂愁，所以說殯葬已經結束（等等）。接下來的偈頌分為兩部分。第一偈是停止悲傷，第二偈是勸勉觀照。但兩者之間又有相互關聯的意義，不能只偏向一方。一開始說『開意』，是說開啟精進的意念，尚且沒有憂愁，更何況是開啟定和慧。又說『開』，是說開啟意念的實相，生死和涅槃兩邊都是寂靜的。偈頌說『是故當默然』。又說『開』，是說明白理解和運用都是方便法。所以說『諸佛法爾』（等等）。接下來的偈頌，以樂於不放逸來勸勉正念和智慧，以守護心來勸勉禪定。遠離是勸勉精進。『者』是總結前面所說的不要悲傷。『受樂者』是守護這種念和慧。你應該以正念修心，不要像凡夫一樣悲號，那有什麼用呢？然而，各位比丘都是證得上果的聖者，怎麼會和下等凡夫一樣呢？這只是針對聖者來呵斥凡夫，正是爲了迴應他們的哀請。接下來『複次比丘下』，是迴應他們的祈請，讚歎他們的祈請。你們稱讚佛像太陽一樣，像山一樣，鎮定地照耀，平等地利益眾生，法身常在，不生不滅，隨著機緣而顯現或隱藏。太陽雖然照耀世界，但只有有眼睛的人才能看到；山雖然屹立在海邊，但只有流入的水才能見到。你們就像沒有眼睛的人，沒有流入的水，又有什麼益處呢？如果說有益處，現在勸你們提問。如果不能提問，我現在為你們開啟提問的開端。如果能問 English version: Verse. The prose section first stops external grief and encourages the practice of internal contemplation. Ordinary people experience sorrow and joy due to the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure), which is contrary to the path of cultivation. The changes of rise and fall are also vastly different. What losses are not worth grieving over, and what joys are not worth being troubled by? The following text will mention that if you are constantly sorrowful, sorrow will continue to increase, to no avail. If you can diligently stop the two evils (sorrow and joy) and diligently generate the two goods (no sorrow and no joy), then evil is the root of sorrow and joy, and because of goodness, there will be no sorrow and joy. Only by maintaining purity, one should diligently strive forward to stop suffering. When suffering stops, there will be no clinging. Quiet non-action is called right mindfulness. What is right mindfulness? It is the absence of thoughts. If there are no thoughts, then who is the close master or teacher? Who are the subjects or disciples? Who goes and who stays? Who is liberated or not liberated? Who is the one who sorrows? What is the object of sorrow? Everything is silent and traceless. Therefore, humans and devas can return to the right path and stop crying. This is further clarified with a metaphor. The Buddha is the cause of generating goodness. Obtaining goodness is like obtaining a beloved son, and losing goodness is like losing a son. Now, hearing the teachings that approach wisdom, one should not grieve over the loss of goodness, so it is said that the funeral is already over (etc.). The following verses are divided into two parts. The first verse is to stop sorrow, and the second verse is to encourage contemplation. However, there are interrelated meanings between the two, and one cannot be biased towards one side. At the beginning, 'opening the mind' means opening the mind of diligence, and there is no sorrow, let alone opening samadhi and wisdom. Also, 'opening' means opening the true nature of the mind, where both sides of samsara and nirvana are silent. The verse says 'Therefore, one should be silent'. Also, 'opening' means understanding that both understanding and application are expedient means. Therefore, it is said 'All Buddhas are thus' (etc.). The following verse encourages right mindfulness and wisdom with the joy of non-negligence, and encourages meditation with guarding the mind. Distance is encouragement to strive forward. '者' summarizes what was said earlier about not being sad. '受樂者' is guarding this mindfulness and wisdom. You should cultivate your mind with right mindfulness, do not wail like ordinary people, what is the use of that? However, all the Bhikkhus are saints who have attained the upper fruit, how can they be the same as the lower ordinary people? This is only to rebuke ordinary people for the sake of saints, which is precisely to respond to their request for mourning. Next, '複次比丘下' is to respond to their request and praise their request. You praise the Buddha like the sun, like a mountain, calmly shining, equally benefiting all beings, the Dharmakaya is always present, neither born nor destroyed, appearing or hiding according to the opportunity. Although the sun shines on the world, only those with eyes can see it; although the mountain stands by the sea, only the water that flows in can see it. You are like people without eyes, water that does not flow in, what is the benefit? If you say there is a benefit, now I advise you to ask questions. If you cannot ask questions, I will now open the beginning of asking questions for you. If you can ask
【English Translation】 Verse. The prose section first stops external grief and encourages the practice of internal contemplation. Ordinary people experience sorrow and joy due to the eight winds (利、衰、毀、譽、稱、譏、苦、樂 lì, shuāi, huǐ, yù, chēng, jī, kǔ, lè - gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure), which is contrary to the path of cultivation. The changes of rise and fall are also vastly different. What losses are not worth grieving over, and what joys are not worth being troubled by? The following text will mention that if you are constantly sorrowful, sorrow will continue to increase, to no avail. If you can diligently stop the two evils (sorrow and joy) and diligently generate the two goods (no sorrow and no joy), then evil is the root of sorrow and joy, and because of goodness, there will be no sorrow and joy. Only by maintaining purity, one should diligently strive forward to stop suffering. When suffering stops, there will be no clinging. Quiet non-action is called right mindfulness. What is right mindfulness? It is the absence of thoughts. If there are no thoughts, then who is the close master or teacher? Who are the subjects or disciples? Who goes and who stays? Who is liberated or not liberated? Who is the one who sorrows? What is the object of sorrow? Everything is silent and traceless. Therefore, humans and devas can return to the right path and stop crying. This is further clarified with a metaphor. The Buddha is the cause of generating goodness. Obtaining goodness is like obtaining a beloved son, and losing goodness is like losing a son. Now, hearing the teachings that approach wisdom, one should not grieve over the loss of goodness, so it is said that the funeral is already over (etc.). The following verses are divided into two parts. The first verse is to stop sorrow, and the second verse is to encourage contemplation. However, there are interrelated meanings between the two, and one cannot be biased towards one side. At the beginning, 'opening the mind' means opening the mind of diligence, and there is no sorrow, let alone opening samadhi and wisdom. Also, 'opening' means opening the true nature of the mind, where both sides of samsara and nirvana are silent. The verse says 'Therefore, one should be silent'. Also, 'opening' means understanding that both understanding and application are expedient means. Therefore, it is said '諸佛法爾 zhū fó fǎ ěr' (etc.). The following verse encourages right mindfulness and wisdom with the joy of non-negligence, and encourages meditation with guarding the mind. Distance is encouragement to strive forward. '者' summarizes what was said earlier about not being sad. '受樂者' is guarding this mindfulness and wisdom. You should cultivate your mind with right mindfulness, do not wail like ordinary people, what is the use of that? However, all the Bhikkhus are saints who have attained the upper fruit, how can they be the same as the lower ordinary people? This is only to rebuke ordinary people for the sake of saints, which is precisely to respond to their request for mourning. Next, '複次比丘下' is to respond to their request and praise their request. You praise the Buddha like the sun, like a mountain, calmly shining, equally benefiting all beings, the Dharmakaya is always present, neither born nor destroyed, appearing or hiding according to the opportunity. Although the sun shines on the world, only those with eyes can see it; although the mountain stands by the sea, only the water that flows in can see it. You are like people without eyes, water that does not flow in, what is the benefit? If you say there is a benefit, now I advise you to ask questions. If you cannot ask questions, I will now open the beginning of asking questions for you. If you can ask
者為說甘露然後涅槃。既不能問請住何益此乃貶其不及止其祈請。兼顯菩薩之德正酬其嘆請祈請也。舊解十五雙。純就初教中作藥病義。謂空是藥不空是病乃至二不二亦如是。有純約今教。謂空是生死。不空是涅槃乃至二不二亦如是。若能問者則甘露門開于汝有益。既不能問請住何益。興皇云。下文具有此意。下文正約始終意也。空即昔教不空今教乃至二不二亦如是。今明此義寬廣兼開眾問。故文云。如是等種種法中我當隨順為汝斷之諸釋無咎。今更約三種空不空非空非不空乃至二不二非二非不二亦如是。又約四種空不空亦空亦不空非空非不空乃至二不二亦如是。昔教今教悉得同此二種。四種廣分別之(云云)。即是昔教今教三門四門。從諸比丘佛世難值下是酬譏請。興皇云。此為八階。是彼師之盛釋。一嘆五難。二嘆離八嘆。三舉佛昔因成佛今果。四奪其果非。五奪其因非。六顯真法性勸今修習。七勸舍昔依今。八正示新伊。先嘆次示。先奪后與。得成次第以此八階酬五譏也。初五難於餘人是難於汝為易。八難難離而能得離是故嘆之。既嘆離嘆得羅漢果。即是於始方令汝入秘密之藏。即是於終云何而言有始無終。復言空過於小為是于大為非故言空過。舉于往因成今果者。正酬其譏明如來久劫舍頭目髓腦求大涅槃只為
【現代漢語翻譯】 現代漢語譯本：為他們宣說甘露，然後入涅槃。既然不能提問請求佛陀住世，（佛陀）住世又有什麼益處呢？這實際上是貶低他們的不及，阻止他們的祈請。同時也彰顯菩薩的德行，正是爲了酬答他們的讚歎和祈請。舊的解釋有十五種雙對，完全是從初教的角度來解釋藥和病的關係，認為空是藥，不空是病，乃至二和不二也是如此。有的完全按照今教來解釋，認為空是生死，不空是涅槃，乃至二和不二也是如此。如果能提問，那麼甘露之門就為你打開，對你是有益的。既然不能提問，請求佛陀住世又有什麼益處呢？興皇法師說，下文具有這個意思。下文正是從始終的角度來說的，空即是昔教，不空即是今教，乃至二和不二也是如此。現在說明這個義理寬廣，兼顧開啟各種提問，所以經文中說：『像這樣等等種種法中，我應當隨順你們，為你們斷除疑惑。』各種解釋都沒有過失。現在更可以從三種角度來解釋：空、不空、非空非不空，乃至二和不二、非二非不二也是如此。又可以從四種角度來解釋：空、不空、亦空亦不空、非空非不空，乃至二和不二也是如此。昔教和今教都可以用這兩種方式來解釋。四種方式可以廣泛地分別說明（此處省略）。這就是昔教、今教的三門和四門。從『諸比丘，佛世難值』以下是酬答譏諷和請求。興皇法師說，這有八個階梯，是那位法師盛大的解釋。一是讚歎五種難得，二是讚歎脫離八難，三是舉出佛陀往昔的因，成就佛陀今天的果，四是駁奪他們的果不對，五是駁奪他們的因不對，六是彰顯真如法性，勸勉現在修習，七是勸勉捨棄過去的依靠，依靠現在的，八是正式開示新的依靠。先讚歎，后開示；先駁奪，后給予，這樣才能形成次第，用這八個階梯來酬答五種譏諷。最初的五難，對於其他人是難，對於你們是容易的。八難難以脫離，而你們能夠脫離，所以讚歎你們。既讚歎脫離八難，又讚歎獲得阿羅漢果（Arhat fruit）。這就是在開始的時候才讓你們進入秘密的寶藏，這就是在最終的時候，怎麼能說有始無終呢？又說空過於小，對於大來說是不對的，所以說空有過失。舉出往昔的因，成就今天的果，正是爲了酬答他們的譏諷，說明如來（Tathagata）久遠劫來捨棄頭目髓腦，求大涅槃（Maha Nirvana），只是爲了
【English Translation】 English version: He speaks the nectar (Amrita) for them, and then enters Nirvana. Since they cannot ask for him to stay, what is the benefit of the Buddha's presence? This actually belittles their inadequacy and prevents their request. It also highlights the virtues of the Bodhisattva, which is precisely to respond to their praise and request. The old interpretation has fifteen pairs, entirely based on the initial teachings, explaining the relationship between medicine and illness, considering emptiness (Sunyata) as medicine and non-emptiness as illness, and so on, even with duality and non-duality. Some interpret it purely according to the present teachings, considering emptiness as birth and death, non-emptiness as Nirvana, and so on, even with duality and non-duality. If one can ask questions, then the gate of nectar will be opened for you, which is beneficial to you. Since you cannot ask questions, what is the benefit of requesting the Buddha to stay? Xinghuang said that the following text has this meaning. The following text is precisely from the perspective of beginning and end, emptiness being the past teachings, non-emptiness being the present teachings, and so on, even with duality and non-duality. Now, explaining this meaning broadly, while also opening up various questions, therefore the text says: 'In such various dharmas, I should follow you and cut off your doubts.' All explanations are without fault. Now, it can be further explained from three perspectives: emptiness, non-emptiness, neither emptiness nor non-emptiness, and so on, even with duality and non-duality, neither duality nor non-duality. It can also be explained from four perspectives: emptiness, non-emptiness, both emptiness and non-emptiness, neither emptiness nor non-emptiness, and so on, even with duality and non-duality. Both the past teachings and the present teachings can be explained in these two ways. The four ways can be explained extensively (omitted here). These are the three gates and four gates of the past teachings and the present teachings. From 'Bhikkhus, it is difficult to encounter the Buddha's world' onwards is the response to the ridicule and request. Xinghuang said that there are eight steps, which is that master's grand explanation. First, praise the five difficulties; second, praise the liberation from the eight difficulties; third, cite the Buddha's past causes to achieve the Buddha's present fruit; fourth, refute their fruit as incorrect; fifth, refute their cause as incorrect; sixth, reveal the true Dharma nature and encourage present practice; seventh, encourage abandoning the past reliance and relying on the present; eighth, formally reveal the new reliance. First praise, then reveal; first refute, then give, so that order can be formed, using these eight steps to respond to the five ridicules. The initial five difficulties are difficult for others, but easy for you. The eight difficulties are difficult to escape, but you are able to escape, so praise you. Having praised the liberation from the eight difficulties, and praised the attainment of the Arhat fruit. This is only at the beginning that you are allowed to enter the secret treasure, this is at the end, how can you say there is a beginning without an end? It is also said that emptiness is too small, which is not right for the great, so it is said that emptiness has faults. Citing the past cause to achieve the present fruit is precisely to respond to their ridicule, explaining that the Tathagata for countless kalpas has given up his head, eyes, marrow, and brain, seeking Maha Nirvana, only for
利益豈當怖畏。所以非其果者。汝果虛偽非正法寶無戒定慧不能莊嚴正法寶城。他取寶城證涅槃是圓總包含故。故不可翻。興皇云。涅槃非總非別名含總別。取此酬其不違本誓所以非其因者。發菩薩心乃名出家汝不發心則非出家。袈裟但是染衣而已。汝不染正法故非大乘衣。汝雖剃頭不為正法除諸結使所以示勸真實法性昔之小乘是虛偽。今日大乘是真實。昔以無為為法性。今以妙有為法性。法性未曾是有是無。為他緣故說有說無。知昔無為是法性者如迦葉云。身是法性身。云何存身若存者即非法性。當知昔以無為為法性。佛即破之滅非法性。夫法性者非是滅法取此酬其不平等譏汝取滅度非我不等。所以舍昔依今此正釋疑。疑雲令我舍昔依今者昔何不說。佛即解云。譬如大地我法亦爾。治眾生病。初說無常為治汝病。今說于常亦治汝病。初后併爲治病故也。所以說新伊者。既勸舍昔依今故須新伊秘密安置汝等令住其中。非是棄汝不示坦道不是無慈前後共答五譏請也。今明不然。得五難離八難同是。一意。何以分為二隻就斥中酬五譏請文義具足。何煩八階共來答之是故不用。今分文為三。一嘆與。二斥奪。三勸獎。夫欲奪之必先與之。其譏請既切今斥奪亦深。既斥其偽。復須示真。與奪抑揚自成次第。於此三中即是三雙。
【現代漢語翻譯】 現代漢語譯本 利益豈當怖畏：利益怎麼能讓人害怕呢？ 所以非其果者：因為你所追求的果不是真正的果。 汝果虛偽非正法寶無戒定慧不能莊嚴正法寶城：你的果是虛假的，不是真正的佛法珍寶，沒有戒、定、慧就不能莊嚴真正的佛法寶城。 他取寶城證涅槃是圓總包含故：別人取得珍寶之城以證得涅槃，是因為涅槃是圓滿包含一切的。 故不可翻：所以不能推翻。 興皇云：涅槃非總非別名含總別：興皇（一位僧人）說，涅槃非總非別，名為包含總別。 取此酬其不違本誓：用這個來回答，不違背本來的誓言。 所以非其因者：因為你所修的不是真正的因。 發菩薩心乃名出家汝不發心則非出家：發起菩薩心才叫做真正的出家，你沒有發起菩薩心，就不是真正的出家。 袈裟但是染衣而已汝不染正法故非大乘衣：袈裟只不過是染色的衣服而已，你沒有染上真正的佛法，所以不是大乘的衣服。 汝雖剃頭不為正法除諸結使：你雖然剃了頭，但不是爲了真正的佛法去除各種煩惱。 所以示勸真實法性昔之小乘是虛偽今日大乘是真實：所以要開示勸導真實的法性，以前的小乘是虛假的，現在的大乘是真實的。 昔以無為為法性今以妙有為法性：以前認為無為是法性，現在認為妙有是法性。 法性未曾是有是無為他緣故說有說無：法性從來不是有也不是無，爲了適應不同的因緣才說有說無。 知昔無為是法性者如迦葉云身是法性身：知道以前認為無為是法性的人，就像迦葉（佛陀的弟子）所說，身體是法性之身。 云何存身若存者即非法性：怎麼能執著于身體呢？如果執著于身體，就不是法性。 當知昔以無為為法性佛即破之滅非法性：應當知道以前認為無為是法性，佛陀就破斥了它，滅除了非真正的法性。 夫法性者非是滅法取此酬其不平等譏汝取滅度非我不等：法性不是滅法，用這個來回答不平等的指責，指責你追求滅度，而不是像我一樣。 所以舍昔依今此正釋疑疑雲令我舍昔依今者昔何不說：為什麼要捨棄過去而依從現在呢？這正是爲了解釋疑惑。疑惑說，讓我捨棄過去而依從現在，過去為什麼不說呢？ 佛即解云譬如大地我法亦爾治眾生病初說無常為治汝病今說于常亦治汝病初后併爲治病故也：佛陀就解釋說，譬如大地，我的佛法也是這樣，爲了治療眾生的疾病，最初說無常是爲了治療你的疾病，現在說常也是爲了治療你的疾病，最初和最後都是爲了治療疾病。 所以說新伊者既勸舍昔依今故須新伊秘密安置汝等令住其中：所以說新的依靠，既然勸你們捨棄過去而依從現在，就需要新的依靠，秘密地安置你們，讓你們住在其中。 非是棄汝不示坦道不是無慈前後共答五譏請也：不是拋棄你們，不指示平坦的道路，不是沒有慈悲，前後共同回答了五種指責和請求。 今明不然得五難離八難同是一意：現在明白不是這樣，得到五種難以離開的境界和八種困難，都是一個意思。 何以分為二隻就斥中酬五譏請文義具足：為什麼分為兩種呢？只是在斥責中回答五種指責和請求，文義就足夠了。 何煩八階共來答之是故不用：何必用八個階段一起來回答呢？所以不用。 今分文為三一嘆與二斥奪三勸獎：現在把文章分為三部分：一是讚歎給予，二是斥責奪取，三是勸勉獎勵。 夫欲奪之必先與之其譏請既切今斥奪亦深：想要奪取，必須先給予，他們的指責既然懇切，現在的斥責奪取也就深刻。 既斥其偽復須示真與奪抑揚自成次第：既然斥責了他們的虛偽，就必須顯示真實，給予和奪取，抑制和發揚，自然形成次第。 於此三中即是三雙：在這三部分中，就是三對。 English version Why should benefit be feared? Therefore, 'not its fruit' means that your fruit is false and not a true Dharma treasure. Without precepts, concentration, and wisdom, one cannot adorn the true Dharma treasure city. 'Others taking the treasure city to attain Nirvana' is because Nirvana is complete and all-encompassing, therefore it cannot be overturned. Xinghuang (a monk) said, 'Nirvana is neither total nor separate, but its name implies both totality and separateness.' Taking this to respond does not violate the original vow. 'Therefore, not its cause' means that what you cultivate is not the true cause. 'Generating the Bodhi mind is called renunciation; if you do not generate this mind, then it is not renunciation.' The kasaya (monk's robe) is just a dyed garment. Because you are not dyed with the true Dharma, it is not a Mahayana garment. Although you shave your head, it is not for the sake of removing afflictions through the true Dharma. Therefore, showing and encouraging the true Dharma-nature, the former Hinayana (small vehicle) is false, and today's Mahayana (great vehicle) is true. In the past, 'non-being' was considered Dharma-nature; now, 'wonderful being' is considered Dharma-nature. Dharma-nature has never been either being or non-being; it is said to be being or non-being for the sake of other conditions. Those who know that 'non-being' was Dharma-nature in the past, like Kashyapa (one of the Buddha's disciples) saying, 'The body is the Dharma-nature body.' How can one cling to the body? If one clings, then it is not Dharma-nature. It should be known that in the past, 'non-being' was considered Dharma-nature, and the Buddha then refuted it, eliminating the non-true Dharma-nature. Dharma-nature is not a Dharma of extinction. Taking this to respond to the unequal criticism, criticizing you for seeking extinction, not being like me. Therefore, abandoning the past and relying on the present is to resolve doubts. The doubt is, 'If you want me to abandon the past and rely on the present, why didn't you say so in the past?' The Buddha then explained, 'Like the earth, my Dharma is also like that. To cure the diseases of sentient beings, initially saying impermanence was to cure your disease; now, saying permanence also cures your disease. Both the beginning and the end are for the sake of curing diseases.' Therefore, saying 'new reliance' is because, since you are encouraged to abandon the past and rely on the present, there must be a new reliance, secretly placing you within it. It is not abandoning you, not showing the clear path, not being without compassion, answering the five criticisms and requests together, from beginning to end. Now it is clear that it is not so. Obtaining the five difficult-to-leave states and the eight difficulties is of one intention. Why divide it into two? Just responding to the five criticisms and requests in the rebuke is sufficient in meaning. Why bother with eight stages to answer together? Therefore, it is not used. Now divide the text into three parts: first, praising and giving; second, rebuking and taking away; third, encouraging and rewarding. To take away, one must first give. Since their criticisms are earnest, the current rebuke and taking away are also profound. Since their falsehood is rebuked, the truth must be shown. Giving and taking away, suppressing and promoting, naturally form a sequence. Within these three parts, there are three pairs.
【English Translation】 English version Why should benefit be feared? Therefore, 'not its fruit' means that your fruit is false and not a true Dharma treasure. Without precepts (śīla), concentration (samādhi), and wisdom (prajñā), one cannot adorn the true Dharma treasure city. 'Others taking the treasure city to attain Nirvana' is because Nirvana is complete and all-encompassing, therefore it cannot be overturned. Xinghuang (a monk) said, 'Nirvana is neither total nor separate, but its name implies both totality and separateness.' Taking this to respond does not violate the original vow. 'Therefore, not its cause' means that what you cultivate is not the true cause. 'Generating the Bodhi mind is called renunciation; if you do not generate this mind, then it is not renunciation.' The kasaya (monk's robe) is just a dyed garment. Because you are not dyed with the true Dharma, it is not a Mahayana garment. Although you shave your head, it is not for the sake of removing afflictions through the true Dharma. Therefore, showing and encouraging the true Dharma-nature, the former Hinayana (small vehicle) is false, and today's Mahayana (great vehicle) is true. In the past, 'non-being' was considered Dharma-nature; now, 'wonderful being' is considered Dharma-nature. Dharma-nature has never been either being or non-being; it is said to be being or non-being for the sake of other conditions. Those who know that 'non-being' was Dharma-nature in the past, like Kashyapa (one of the Buddha's disciples) saying, 'The body is the Dharma-nature body.' How can one cling to the body? If one clings, then it is not Dharma-nature. It should be known that in the past, 'non-being' was considered Dharma-nature, and the Buddha then refuted it, eliminating the non-true Dharma-nature. Dharma-nature is not a Dharma of extinction. Taking this to respond to the unequal criticism, criticizing you for seeking extinction, not being like me. Therefore, abandoning the past and relying on the present is to resolve doubts. The doubt is, 'If you want me to abandon the past and rely on the present, why didn't you say so in the past?' The Buddha then explained, 'Like the earth, my Dharma is also like that. To cure the diseases of sentient beings, initially saying impermanence was to cure your disease; now, saying permanence also cures your disease. Both the beginning and the end are for the sake of curing diseases.' Therefore, saying 'new reliance' is because, since you are encouraged to abandon the past and rely on the present, there must be a new reliance, secretly placing you within it. It is not abandoning you, not showing the clear path, not being without compassion, answering the five criticisms and requests together, from beginning to end. Now it is clear that it is not so. Obtaining the five difficult-to-leave states and the eight difficulties is of one intention. Why divide it into two? Just responding to the five criticisms and requests in the rebuke is sufficient in meaning. Why bother with eight stages to answer together? Therefore, it is not used. Now divide the text into three parts: first, praising and giving; second, rebuking and taking away; third, encouraging and rewarding. To take away, one must first give. Since their criticisms are earnest, the current rebuke and taking away are also profound. Since their falsehood is rebuked, the truth must be shown. Giving and taking away, suppressing and promoting, naturally form a sequence. Within these three parts, there are three pairs.
初嘆與為一雙。謂能得能離是故須嘆。次斥奪為一雙。謂不得不離不得真實不離虛偽是故須斥。三勸獎為一雙。謂應離應得昔教應離新伊應得是故須勸。初從佛出世難下。是嘆與得離又三。先釋次譬三結。初文五難此與上文互有互無。上為俗人不嘆出家割愛難。不嘆阿羅漢難。此中為出家人不嘆最後檀難。不嘆聞法難余皆相應。離八難者得人身離三塗值佛離佛前後郁單越長壽天及邊地難得出家離根不具難得羅漢離世智難。次舉金沙曇華譬之。次離於下結之(云云)。從汝等遇我下。是斥奪不得不離。今點此意酬五譏者。汝等遇我。我初令汝得五難離八難。是我善始今復使汝不應空過是我令終云何。謂我有始無終。又取意釋其上文云。生育諸子形貌端正是佛之始。付旃陀羅是佛無終。若取佛意不應以親認佛。何者其不識佛非是王子不識寶城形不端正無明自覆。即栴陀羅何須遣付。此即無始無終回過與諸比丘從我于住昔下。第三即是酬其違本誓譏。夫難行苦行非止一塗我甘之如薺。無上方便其門不小未嘗吝惜。汝等放逸不受不行於此大乘不肯作務非我無惠。夫身命者誰所不重我輕生忽死經無量劫。指山指地骸骨倍多。指海指江髓腦非喻。況復妻子國城捐棄無數。如是恩德但為汝等放逸無慚繫在囹圄。不得解脫非我無恩。此
【現代漢語翻譯】 現代漢語譯本 初嘆與為一雙。意思是說，能夠得到，能夠舍離，所以需要讚歎。 其次，斥責和奪取為一雙。意思是說，不得不捨離，不得不捨離虛偽，得到真實，所以需要斥責。 第三，勸勉和獎勵為一雙。意思是說，應該舍離舊的，應該得到新的，過去教導應該舍離，現在應該得到，所以需要勸勉。 最初，從『佛出世難』以下，是讚歎得到和舍離，又分為三部分。先解釋，再用比喻，最後總結。最初的文中有五種困難，這與上文相互補充。上文是為世俗之人不讚嘆出家割愛之難，不讚嘆阿羅漢之難。此中是為出家人不讚嘆最後的佈施之難，不讚嘆聽聞佛法之難，其餘都相應。舍離八難的人，得到人身，脫離三惡道，值遇佛陀，脫離佛陀出世前後，脫離郁單越（Uttarakuru，北俱盧洲，是四大部洲之一，以其人民的幸福和長壽而聞名）和長壽天，以及邊地之難，得到出家，脫離六根不全之難，得到阿羅漢，脫離世智之難。 其次，用金沙和曇花（udumbara，一種稀有且具有象徵意義的花）來比喻。 然後，從『舍離於』以下總結。 從『汝等遇我』以下，是斥責奪取，不得不捨離。現在點明這個意思來回答五種譏諷。你們遇到我，我最初讓你們脫離五難，舍離八難。這是我善始，現在又讓你們不應該空過，這是我令終，為什麼說我『有始無終』？ 又取其意解釋上文說：生育諸子，形貌端正，是佛之始；付與旃陀羅（candala，印度種姓制度中的賤民）是佛無終。如果理解佛的本意，不應該以親屬關係來認識佛。為什麼呢？因為不認識佛，不是因為王子不認識寶城，形貌不端正，而是因為無明遮蔽。既然是旃陀羅，何須遣付？這就是無始無終，把過錯推給諸比丘。從『我于住昔』以下，第三部分就是回答他們違背本誓的譏諷。難行苦行並非只有一條路，我甘之如薺。無上方便之門並不狹小，我未曾吝惜。你們放逸，不接受，不修行於此大乘，不肯作務，不是我沒有恩惠。身命是誰不看重的呢？我輕生忽死，經歷了無量劫。指山指地，骸骨堆積如山。指海指江，髓腦多得無法比喻。更何況妻子、國城，捐棄無數。這樣的恩德，只是因為你們放逸無慚，被囚禁在牢獄中，不得解脫，不是我沒有恩惠。
【English Translation】 English version The first pair is praise and giving as one. It means that being able to obtain and being able to relinquish are why praise is necessary. Secondly, rebuke and taking away are a pair. It means that one must relinquish, one must relinquish falsehood and obtain truth, which is why rebuke is necessary. Thirdly, encouragement and reward are a pair. It means that one should relinquish the old, one should obtain the new, the past teachings should be relinquished, and the present should be obtained, which is why encouragement is necessary. Initially, from 'The difficulty of a Buddha appearing in the world' onwards, it is praising obtaining and relinquishing, further divided into three parts. First, explain, then use a metaphor, and finally summarize. The initial text has five difficulties, which complement the previous text. The previous text is for worldly people who do not praise the difficulty of renouncing home and love, and do not praise the difficulty of becoming an Arhat. This section is for renunciants who do not praise the difficulty of the final alms-giving, and do not praise the difficulty of hearing the Dharma; the rest are corresponding. Those who relinquish the eight difficulties obtain a human body, escape the three evil realms, encounter the Buddha, escape before and after the Buddha's appearance, escape Uttarakuru (one of the four continents, known for the happiness and longevity of its people) and the heavens of long life, and the difficulty of borderlands, obtain renunciation, escape the difficulty of incomplete faculties, obtain Arhatship, and escape the difficulty of worldly wisdom. Secondly, use gold sand and the udumbara (a rare and symbolic flower) as metaphors. Then, from 'Relinquishing from' onwards, summarize. From 'You encountered me' onwards, it is rebuking and taking away, one must relinquish. Now, clarify this meaning to answer the five criticisms. You encountered me, I initially allowed you to escape the five difficulties and relinquish the eight difficulties. This is my good beginning, and now I am making sure you do not pass by in vain, this is my good ending, so why do you say I 'have a beginning but no end'? Furthermore, interpret the previous text by saying: giving birth to children with handsome features is the Buddha's beginning; entrusting them to the candala (an untouchable in the Indian caste system) is the Buddha's no end. If one understands the Buddha's true intention, one should not recognize the Buddha based on familial relations. Why? Because not recognizing the Buddha is not because the prince does not recognize the treasure city, or because the features are not handsome, but because ignorance obscures them. Since they are candalas, why entrust them? This is having no beginning and no end, shifting the blame to the monks. From 'I in dwelling of old' onwards, the third part is answering their criticism of violating their original vows. Difficult practices are not just one path, I relish them like shepherd's purse. The gate of unsurpassed expedient means is not narrow, I have never been stingy. You are lax, not accepting, not practicing this Mahayana, not willing to work, it is not that I have no grace. Whose life is not valued? I lightly regard life and disregard death, having experienced countless kalpas. Pointing to mountains and land, the bones are piled up like mountains. Pointing to seas and rivers, the marrow and brains are too numerous to compare. Moreover, wives, children, kingdoms, abandoned countless times. Such grace, only because you are lax and shameless, are imprisoned in jail, unable to be liberated, it is not that I have no grace.
以不慚不受之過還諸比丘。從汝等比丘云何莊嚴下。酬第二怖畏譏我正法寶城功德具足。戒為墻壁。嚴峻絕險眾魔群盜所不能窺。定為其塹。深廣波瀾無涯無底。五塵六賊沒溺沉淪。慧為埤堄。鑒微識遠。博達今古。明瞭具足。我城如是。何所不威何所可畏。汝等比丘無城無嚴有怖有畏。故回怖畏還諸比丘。從汝今遇是下。酬其第四不平等譏。此正法城表裹。皆寶琳瑯充溢。鑲琦煥爛。非但無窮復無遮閡。商人遇之執持偽礫取者鄙吝非城不等。此以偏過回還比丘。從汝諸比丘下酬其第五無大慈悲不示坦道。譏汝下心知足是不厭小徑。不貪大乘是不欣坦道。披服袈裟是不厭糞埽。不染凈法是不欣纓絡。多處乞食是不厭貧里。不求法食是不欣上昧。剃除鬚髮是不厭小智。不為正法是不欣大明。汝既不厭悲無所拔。汝既不欣慈無所與。盤桓隘路憎背坦道。此以無欣無厭之過還諸比丘。已懸酬五譏竟今更帖文從汝等遇我下。是第二不得不離一雙。文為二。先略明不得不離。次廣明不得不離。汝等遇我是略明不得。不應空過是略明不離。我者即是真佛。此佛亦我亦常亦凈即是法身金剛之身。非後邊身非雜食身。如此真佛汝所不識但識應化。化非真佛非說法人。凈名云。汝不見佛不聞法不入眾數與六師等。不識真佛是斥其不得不應
【現代漢語翻譯】 現代漢語譯本 以不慚不受的過失歸還給你們這些比丘（bhiksu，佛教出家 мужской）。從『汝等比丘云何莊嚴』（你們這些比丘用什麼來莊嚴）以下，是迴應第二種怖畏，譏諷我的正法寶城功德不具足。戒律是城墻壁壘，嚴峻險絕，眾多魔眾群盜都不能窺視。禪定是護城河，深廣波瀾，無涯無底，五塵（panca kamaguna，色聲香味觸）六賊（眼耳鼻舌身意）沒溺沉淪。智慧是城墻上的矮墻，鑑察細微，認識深遠，通曉古今，明瞭具足。我的城池是這樣，有什麼不威嚴，有什麼可畏懼的？你們這些比丘沒有城池，沒有莊嚴，有怖畏，有畏懼，所以將怖畏歸還給你們這些比丘。從『汝今遇是』（你們現在遇到這個）以下，是迴應第四種不平等的譏諷。這正法之城表裡都是寶物，琳瑯滿目，鑲嵌著美玉，煥發光彩。不僅無窮無盡，而且沒有遮擋隔閡。商人遇到它，卻執持偽劣的礫石，取用的人鄙陋吝嗇，說城池不平等。這是用片面的過失歸還給比丘。從『汝諸比丘』（你們這些比丘）以下，是迴應第五種沒有大慈悲心，不指示坦途的譏諷。譏諷你們下心知足，是不厭棄小路。不貪求大乘（Mahayana，大乘佛教），是不欣悅坦途。披服袈裟（kasaya，佛教僧侶的服裝），是不厭棄糞掃衣。不染著清凈之法，是不欣悅華麗的裝飾。多處乞食，是不厭棄貧困的村落。不求法食，是不欣悅上妙的美味。剃除鬚髮，是不厭棄小小的智慧。不爲了正法，是不欣悅廣大的光明。你們既然不厭棄，悲心就無所拔濟。你們既然不欣悅，慈心就無所給予。徘徊在狹隘的道路上，憎恨背離坦途。這是用沒有欣悅沒有厭棄的過失歸還給比丘。已經懸空迴應了五種譏諷，現在更貼近原文。從『汝等遇我』（你們遇到我）以下，是第二種不得不離一雙。文句分為兩部分。先簡略說明不得不離，再廣泛說明不得不離。『汝等遇我』是簡略說明不得不，『不應空過』是簡略說明不離。『我』就是真佛。此佛亦我亦常亦凈，就是法身（Dharmakaya，佛的法性之身），金剛之身。不是後邊之身，不是雜食之身。如此真佛，你們不認識，只認識應化之身。應化之身不是真佛，不是說法之人。《維摩詰經》（Vimalakirti Sutra）說：『你不見佛，不聞法，不入眾數，與六師（Six heretical teachers，古印度六位外道老師）等同。』不認識真佛，是斥責他們不得不應。
【English Translation】 English version Returning the faults of shamelessness and non-acceptance to you bhiksus (bhiksu, Buddhist monk). From 'What do you bhiksus use to adorn yourselves?' onwards, it is a response to the second fear, mocking that my True Dharma Treasure City does not have complete merits. The precepts are the city walls, stern and precipitous, where numerous demons and bandits cannot spy. Samadhi (Samadhi, meditative absorption) is the moat, deep and vast, with boundless waves and no bottom, where the five desires (panca kamaguna, forms, sounds, smells, tastes, and textures) and six thieves (the six senses: eyes, ears, nose, tongue, body, and mind) sink and drown. Wisdom is the battlement, discerning the subtle, recognizing the distant, knowledgeable of the past and present, clear and complete. My city is like this, what is not majestic, what is to be feared? You bhiksus have no city, no adornment, have fear, have dread, therefore return the fear to you bhiksus. From 'Now you encounter this' onwards, it is a response to the fourth unequal mockery. This True Dharma City is filled with treasures inside and out, overflowing with shimmering jewels, inlaid with radiant jade. Not only is it endless, but there is also no obstruction or barrier. Merchants encounter it, but hold onto counterfeit gravel, those who take are base and stingy, saying the city is unequal. This is using a one-sided fault to return to the bhiksus. From 'You bhiksus' onwards, it is a response to the fifth lack of great compassion, not showing the open path. Mocking you for being content with a humble mind, not disliking the small path. Not being greedy for the Mahayana (Mahayana, Great Vehicle Buddhism), not rejoicing in the open path. Wearing the kasaya (kasaya, Buddhist monastic robe), not disliking the discarded rags. Not being attached to pure dharmas, not rejoicing in ornate decorations. Begging for food in many places, not disliking poor villages. Not seeking Dharma food, not rejoicing in superior flavors. Shaving off the beard and hair, not disliking small wisdom. Not for the sake of the True Dharma, not rejoicing in great enlightenment. Since you do not dislike, compassion has nothing to rescue. Since you do not rejoice, loving-kindness has nothing to give. Lingering on narrow paths, hating and turning away from the open path. This is using the fault of no joy and no dislike to return to the bhiksus. Having already responded to the five mockeries in advance, now closer to the original text. From 'You encounter me' onwards, it is the second necessity of not being able to leave a pair. The sentence is divided into two parts. First, briefly explain the necessity of not being able to leave, then extensively explain the necessity of not being able to leave. 'You encounter me' is a brief explanation of the necessity of not being able to. 'Should not pass in vain' is a brief explanation of not leaving. 'I' am the True Buddha. This Buddha is also me, also constant, also pure, is the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), the Vajra body. Not a body of the later side, not a body of mixed food. You do not recognize such a True Buddha, only recognize the manifested body. The manifested body is not the True Buddha, not the one who speaks the Dharma. The Vimalakirti Sutra says: 'You do not see the Buddha, do not hear the Dharma, do not enter the assembly, are equal to the six heretical teachers (Six heretical teachers, six non-Buddhist teachers in ancient India).' Not recognizing the True Buddha is rebuking them for not being able to respond.
空過此奪其不離。云何不離雖離八難不得無難。雖得四果不得真果。果既非真難亦不離故言空過。即是奪其不得。次從我于往昔下。廣斥不得文為二。一斥不得真三寶。二廣示真三寶。斥文為三。一廣釋真佛。二廣釋真法。三廣釋真僧。廣示此三彰其不得。初釋真佛又兩。先舉道前方便故言我于往昔。次舉道後方便故言今得無上方便。將后例前皆是無上。無上方便者道前是圓因。下文云。復有一行是如來行。道后是圓用。下文云。二鳥雙游舉前舉后。無上方便釋成真佛常樂我凈汝所不識而汝識者灰斷入滅無道后圓用雖有道前非無上圓因。此是斥其不見真佛。從汝等云何莊嚴下廣釋不見真法。夫真法者即真善妙色出生妙善甘露圓滿具足無缺。亦名醍醐一切諸藥悉入其中。一切三學種種功德縱橫高廣充溢彌滿猶如寶城墻塹埤堄乃名真法。汝以空觀除惑惑盡則觀亡以身智為有餘涅槃。若入無餘灰身滅智同空永寂。凈名云。貧所樂法。攝論為下劣乘。法華云。鄙事此經稱偽礫。此是斥其不得真法。從汝諸比丘勿以下心下。廣斥不得真僧。又二。先總斥下心不慕上法。次別約因果功德斥之。本以因果功德名僧。汝之因果皆非真僧。雖服袈裟非破五住惡非怖內外魔。雖行乞食經歷多處非應供乞士。雖剃除鬚髮非殺賊不生則非真僧。
【現代漢語翻譯】 現代漢語譯本 『空過此奪其不離』，如何『不離』？即使脫離了八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），也無法獲得『無難』的境界。即使證得了四果（須陀洹、斯陀含、阿那含、阿羅漢），也無法獲得真正的果位。果位既然不是真實的，那麼『難』也並沒有真正脫離，所以說『空過』，這就是剝奪了他們『不得』的境地。接下來從『我于往昔下』開始，廣泛地斥責他們『不得』，分為兩部分：一是斥責他們不得真三寶（佛、法、僧），二是廣泛地展示真三寶。斥責的部分分為三部分：一是廣泛地解釋真佛，二是廣泛地解釋真法，三是廣泛地解釋真僧。廣泛地展示這三者，彰顯他們『不得』的境地。首先解釋真佛，又分為兩部分：先舉出道前的方便，所以說『我于往昔』；其次舉出道后的方便，所以說『今得無上方便』。將後面的例子與前面的例子相比，都是『無上』的。『無上方便』，道前是圓滿的因，下文說：『復有一行是如來行』；道后是圓滿的用，下文說：『二鳥雙游』，舉出前面和後面。『無上方便』解釋成為真佛的常、樂、我、凈，是你們所不認識的，而你們所認識的，是灰身斷智，進入寂滅，沒有道后的圓滿的用，即使有道前的，也不是無上的圓滿的因。這是斥責他們不見真佛。 從『汝等云何莊嚴下』開始，廣泛地解釋不見真法。真正的法，就是從真正美好的色相中出生美好甘甜的甘露，圓滿具足，沒有缺失，也叫做醍醐，一切藥物都包含在其中，一切三學（戒、定、慧）種種功德縱橫高廣，充滿瀰漫，猶如寶城墻壁，乃是真正的法。你們用空觀來去除迷惑，迷惑消除后，空觀也隨之消失，以身智作為有餘涅槃。如果進入無餘涅槃，灰身滅智，如同虛空般永遠寂靜。《維摩詰經》說：『貧人所樂的法』。《攝大乘論》認為是下劣的乘。《法華經》說：『鄙陋之事』。此經稱之為偽礫。這是斥責他們不得真法。 從『汝諸比丘勿以下心下』開始，廣泛地斥責他們不得真僧。又分為兩部分：先總斥他們以低下的心不仰慕高上的法，其次分別從因果功德方面斥責他們。本來以因果功德來稱之為僧。你們的因果都不是真正的僧。即使穿著袈裟，也不能破除五住煩惱，不能怖畏內外魔。即使行乞，經歷多處，也不是應供的乞士。即使剃除了鬚髮，也不能殺滅煩惱賊，不生出新的煩惱，就不是真正的僧。
【English Translation】 English version 『Empty passing, this deprives them of non-separation.』 How is it 『non-separation』? Even though they escape the eight difficulties (hells, hungry ghosts, animals, long-lived gods, border regions, blindness/deafness/muteness, worldly cleverness, before or after a Buddha), they cannot attain the state of 『no difficulty』. Even though they attain the four fruits (Srotaapanna, Sakrdagamin, Anagamin, Arhat), they cannot attain the true fruit. Since the fruit is not true, then the 『difficulties』 are not truly escaped, therefore it is said 『empty passing,』 which is depriving them of the state of 『non-attainment.』 Next, starting from 『I in the past,』 it extensively rebukes their 『non-attainment,』 divided into two parts: first, rebuking their non-attainment of the True Three Jewels (Buddha, Dharma, Sangha); second, extensively showing the True Three Jewels. The rebuking part is divided into three parts: first, extensively explaining the True Buddha; second, extensively explaining the True Dharma; third, extensively explaining the True Sangha. Extensively showing these three, highlighting their state of 『non-attainment.』 First, explaining the True Buddha, again divided into two parts: first, citing the expedient before the path, therefore saying 『I in the past』; second, citing the expedient after the path, therefore saying 『now attaining unsurpassed expedient.』 Comparing the later examples with the earlier examples, all are 『unsurpassed.』 『Unsurpassed expedient,』 before the path is the complete cause, as the text below says: 『Again, there is one practice that is the Tathagata's practice』; after the path is the complete function, as the text below says: 『Two birds flying together,』 citing the front and citing the back. 『Unsurpassed expedient』 is explained as the True Buddha's permanence, bliss, self, and purity, which you do not recognize, and what you recognize is the extinguishing of the body and wisdom, entering extinction, without the complete function after the path, even if there is the former, it is not the unsurpassed complete cause. This is rebuking their not seeing the True Buddha. Starting from 『How do you adorn yourselves,』 it extensively explains not seeing the True Dharma. The True Dharma is the beautiful and wonderful color arising from the beautiful and wonderful nectar, complete and without lack, also called ghee (clarified butter), in which all medicines are contained, all three learnings (precepts, concentration, wisdom) and various merits are vertical and horizontal, high and broad, full and overflowing, like a treasure city wall, which is the True Dharma. You use emptiness contemplation to remove delusion, and when delusion is removed, emptiness contemplation also disappears, taking the body and wisdom as the remaining Nirvana. If entering the Nirvana without remainder, extinguishing the body and wisdom, like the void, eternally silent. The Vimalakirti Sutra says: 『The Dharma that the poor delight in.』 The Mahayana-samgraha considers it an inferior vehicle. The Lotus Sutra says: 『Base matters.』 This sutra calls it false gravel. This is rebuking their non-attainment of the True Dharma. Starting from 『You Bhikshus, do not with a low mind,』 it extensively rebukes their non-attainment of the True Sangha. Again divided into two parts: first, generally rebuking them for not admiring the higher Dharma with a low mind; second, specifically rebuking them from the aspects of cause, effect, and merit. Originally, the Sangha is named by cause, effect, and merit. Your causes and effects are not the True Sangha. Even if wearing the kasaya (monk's robe), they cannot break the five dwellings of affliction, cannot fear the internal and external demons. Even if begging for food, going through many places, they are not worthy of offerings. Even if shaving their heads and beards, they cannot kill the thieves of affliction, and not generate new afflictions, then they are not the True Sangha.
上舉真佛法斥偽佛法而不出于偽佛法相。今斥偽僧亦不出真僧之相。前後互現亦是舉真即知偽舉偽即知真。從汝諸比丘今當真實下。示真三寶。文為二。先標今當真實是也。真對昔偽實對昔虛。二正示者今我現在是也。我即佛寶。大眾和合即僧寶。如來法性即法寶。法寶之中具於三點。如來即般若法性即法身不倒即解脫。此三稱藏藏一切法佛僧例然。三從是故汝等下。是應離應得一雙。又二。初勸離偽。次勸修真。初文者夫偽體者。正由無明無明未除不得免偽。故勸舍無明。諸比丘譬如大地下。是勸修真。文為四。一譬說秘密藏。二法說秘密藏。三釋秘密藏。四結秘密藏。譬為三。一大地譬。二諸山藥草譬。三為眾生用譬。大地非但普載而已。亦不生而生生於藥草。亦無用而用為眾生用藥草。所生不離能生。亦即所生為眾生用。眾生雖復取用。亦業招大地福感藥草。三種宛轉不得相離。種別不一一即具三可以譬秘。三即是一可以譬密。具一切物可以譬藏。故舉此譬秘密之藏。次從我法亦爾下。即以法合譬以明秘藏。于中有順合。超合。欲表秘藏自在不定不可思議。初我法亦爾者此順合。法身如大地。大地如法身故言亦爾。舉三法身合大地三義。出生妙善甘露法味此舉三般若合諸山藥草三義。為眾生用舉三解脫合用中三
【現代漢語翻譯】 現代漢語譯本 上面所說的揭示真正的佛法，是爲了駁斥虛假的佛法，但並沒有脫離佛法的表相。現在斥責虛假的僧人，也沒有脫離真正僧人的表相。前後相互顯現，也是揭示真理就能認識虛假，揭示虛假就能認識真理。從『汝諸比丘今當真實下』開始，展示真正的三寶（佛寶，法寶，僧寶）。這段文字分為兩部分。首先標明『今當真實』，這是真實的，對應過去的虛假；實在的，對應過去的虛無。第二部分是正式展示，『今我現在是也』，現在我就是佛寶。大眾和合就是僧寶。如來的法性就是法寶。法寶之中具備三點：如來就是般若（智慧），法性就是法身（佛的真身），不倒就是解脫（從痛苦中解脫）。這三者被稱為藏，包含一切法，佛和僧也是如此。從『是故汝等下』開始，是應該遠離和應該得到的一對，又分為兩部分。首先勸誡遠離虛假，其次勸誡修習真實。第一部分說，虛假的本體，正是由於無明（對事物真相的迷惑），無明沒有消除，就不能避免虛假，所以勸誡捨棄無明。『諸比丘譬如大地下』，這是勸誡修習真實。這段文字分為四部分：一、譬喻說明秘密藏；二、用佛法說明秘密藏；三、解釋秘密藏；四、總結秘密藏。譬喻分為三部分：一、大地譬喻；二、諸山藥草譬喻；三、為眾生所用譬喻。大地不僅僅是普遍承載萬物，而且不是自身產生，而是產生藥草；而且不是自身使用，而是為眾生使用藥草。藥草的產生不離開能產生它的大地，而且藥草的產生是爲了眾生所用。眾生即使取用，也是因為業力感召大地，福報感應藥草。這三種宛轉相連，不能分離。種類不同，但不是一一對應，而是具備三者，可以比喻秘密。三者即是一，可以比喻密。具備一切事物，可以比喻藏。所以用這個來比喻秘密之藏。接下來從『我法亦爾下』開始，就是用法來結合譬喻，用以說明秘密藏。其中有順合，有超合。想要表達秘密藏自在不定，不可思議。首先『我法亦爾者』，這是順合。法身如大地，大地如法身，所以說『亦爾』。用三法身結合大地三義。出生妙善甘露法味，這是用三般若結合諸山藥草三義。為眾生用，這是用三解脫結合使用中的三義。
【English Translation】 English version The above-mentioned revealing of the true Buddha-dharma is to refute the false Buddha-dharma, but it does not depart from the appearance of the Buddha-dharma. Now, rebuking the false monks does not depart from the appearance of the true monks either. The front and back mutually appear, and revealing the truth allows one to recognize the false, and revealing the false allows one to recognize the truth. Starting from 'You Bhikkhus, now be truthful,' it demonstrates the true Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel). This text is divided into two parts. First, it marks 'now be truthful,' which is the truth, corresponding to the past falsehood; the real, corresponding to the past emptiness. The second part is the formal demonstration, 'Now I am here,' now I am the Buddha Jewel. The assembly in harmony is the Sangha Jewel. The Dharma-nature of the Tathagata (如來) is the Dharma Jewel. Within the Dharma Jewel are three points: the Tathagata (如來) is Prajna (般若, wisdom), the Dharma-nature is the Dharmakaya (法身, Buddha's true body), and non-reversal is Liberation (解脫, liberation from suffering). These three are called the Treasury, containing all Dharmas, and the Buddha and Sangha are the same. Starting from 'Therefore, you etc.,' it is a pair of what should be abandoned and what should be obtained, and is further divided into two parts. First, it advises to abandon the false, and second, it advises to cultivate the true. The first part says that the essence of the false is precisely due to ignorance (無明, delusion about the true nature of things). If ignorance is not eliminated, one cannot avoid falsehood, so it advises to abandon ignorance. 'Bhikkhus, for example, the great earth below,' this is advising to cultivate the true. This text is divided into four parts: 1. Using a metaphor to explain the secret treasury; 2. Using the Dharma to explain the secret treasury; 3. Explaining the secret treasury; 4. Concluding the secret treasury. The metaphor is divided into three parts: 1. The metaphor of the great earth; 2. The metaphor of the mountains and herbs; 3. The metaphor of being used by sentient beings. The great earth not only universally carries all things, but also does not produce itself, but produces herbs; and it is not used by itself, but is used by sentient beings for herbs. The production of herbs does not leave the great earth that can produce it, and the production of herbs is for the use of sentient beings. Even if sentient beings take and use them, it is because of the karma that summons the great earth, and the blessings that respond to the herbs. These three are connected in a roundabout way and cannot be separated. The types are different, but they are not one-to-one correspondence, but possess the three, which can be compared to the secret. The three are one, which can be compared to the secret. Possessing all things can be compared to the treasury. Therefore, this is used to compare the secret treasury. Next, starting from 'My Dharma is also like this,' it is using the Dharma to combine the metaphor to explain the secret treasury. Among them, there is sequential combination and transcendent combination. It wants to express that the secret treasury is free and uncertain, and inconceivable. First, 'My Dharma is also like this,' this is sequential combination. The Dharmakaya (法身) is like the great earth, and the great earth is like the Dharmakaya (法身), so it says 'also like this.' Use the three Dharmakayas (法身) to combine the three meanings of the great earth. Giving birth to the wonderful and good nectar-like Dharma flavor, this is using the three Prajnas (般若) to combine the three meanings of the mountains and herbs. Being used by sentient beings, this is using the three Liberations (解脫) to combine the three meanings in use.
義。我今當令一切眾生入秘密藏即超合用。諸子四部入秘密藏即超合藥草。我亦自入超合大地。病苦愈者藥地之功息矣。安住湛然眾生得益般若功亡法身之用息矣。同歸至寂秘密藏中。一切眾生是初發心擬初住位。四眾是中心擬四十位。佛是後心擬妙覺位。同入秘藏咸見佛性。問眾生入者與佛同耶。答六位分別(云云)。
大般涅槃經疏卷第五 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第六
隋章安頂法師撰
唐天臺沙門湛然再治
哀嘆品下
複次躡上文來。大地譬佛寶。諸山藥草譬法寶。為眾生用譬僧寶。次合文者我法亦爾是佛。出生甘露是法。而為眾生是僧。三從何等名為下。是釋秘密藏。先出他解。次帖文。地人云阿梨耶識在妄惑。內稱秘密藏。成論人云。當來果佛在眾生外一切眾生當得佛果此理屬人。是亦內即時未有。是亦外外故非內內故非外名秘密藏。涅槃本有。論云。眾生身內有佛亦非密身外有。非身內非身外有。非非內非非外有。並非密也。眾生即是故名為密。前兩種解為此論破(云云)。若昔教說者。隱故名秘覆故名藏。謂無常覆常相覆無相。不了覆了。令常等隱名秘密藏。如形殘人如外道論等。種種譬喻下文廣說是名昔教
【現代漢語翻譯】 現代漢語譯本： 意義。我現在應當令一切眾生進入秘密藏，就超越了合用。諸子四部進入秘密藏，就超越了合藥草。我也親自進入，超越了合大地。病苦痊癒，藥和地的功用就停止了。安住在湛然的境界，眾生得到利益，般若的功用消失，法身的妙用也停止了。一同歸於至寂的秘密藏中。一切眾生是初發心，擬於初住位。四眾是中心，擬於四十位。佛是後心，擬於妙覺位。一同進入秘藏，都見到佛性。問：眾生進入秘藏，與佛相同嗎？答：六位有分別（此處省略）。
《大般涅槃經疏》卷第五 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第六
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
哀嘆品下
再次，承接上文而來。大地比喻佛寶（Buddha Jewel），諸山藥草比喻法寶（Dharma Jewel），為眾生所用比喻僧寶（Sangha Jewel）。接下來是合文，我的法也是如此，是佛（Buddha）。出生甘露是法（Dharma）。而為眾生是僧（Sangha）。三，從何等名為下開始，是解釋秘密藏（Gupta-ākara）。先提出其他的解釋，然後貼合經文。地論師說阿梨耶識（Ālaya-vijñāna）在妄惑之內，稱為秘密藏。成論師說，當來果佛（Buddha-phala）在眾生之外，一切眾生應當得到佛果，這個道理屬於人。是內即時未有。是亦外外故非內內故非外名秘密藏。涅槃（Nirvana）本有。論中說，眾生身內有佛（Buddha），也不是秘密，身外有，也不是秘密，非身內非身外有，非非內非非外有，也並非秘密。眾生即是，所以名為秘密。前兩種解釋被此論破斥（此處省略）。如果過去的教義說，隱蔽所以名為秘，覆蓋所以名為藏。說無常覆蓋常，相覆蓋無相，不了覆蓋了。令常等隱蔽，名為秘密藏。如同形體殘缺的人，如同外道論等。種種比喻下文廣泛解說，這叫做過去的教義。
【English Translation】 English version: Meaning. I shall now cause all sentient beings to enter the Secret Treasury, and they will transcend combination and use. When all disciples and the four assemblies enter the Secret Treasury, they will transcend the combination of medicinal herbs. I myself will also enter and transcend the combination of the great earth. When suffering from illness is healed, the function of medicine and earth will cease. Abiding in serene stillness, sentient beings will benefit, the function of prajna (wisdom) will disappear, and the function of the Dharmakaya (Dharma-body) will cease. Together, we return to the ultimate silence within the Secret Treasury. All sentient beings are at the initial aspiration stage, aspiring to the initial dwelling stage. The four assemblies are at the center, aspiring to the forty stages. The Buddha is at the final aspiration stage, aspiring to the stage of wonderful enlightenment. Together, we enter the Secret Treasury and all see the Buddha-nature. Question: Are sentient beings the same as the Buddha when they enter? Answer: The six positions are distinct (omitted here).
Commentary on the Mahāparinirvāṇa-sūtra, Scroll 5 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa-sūtra
Commentary on the Mahāparinirvāṇa-sūtra, Scroll 6
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śramaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on Lamentation, Part 2
Furthermore, following from the previous text. The great earth is a metaphor for the Buddha Jewel (Buddha-ratna), the mountains and medicinal herbs are metaphors for the Dharma Jewel (Dharma-ratna), and being used for sentient beings is a metaphor for the Sangha Jewel (Sangha-ratna). Next is the combined text, 'My Dharma is also like this,' which is the Buddha (Buddha). The birth of nectar is the Dharma (Dharma). And being for sentient beings is the Sangha (Sangha). Three, starting from 'What is called...', this explains the Secret Treasury (Gupta-ākara). First, it presents other interpretations, then it aligns with the text. The Earth Treatise masters say that the Ālaya-vijñāna (Ālaya-vijñāna) is within delusion and is called the Secret Treasury. The Satyasiddhi Treatise masters say that the future Buddha-fruit (Buddha-phala) is outside of sentient beings, and all sentient beings should attain the Buddha-fruit; this principle belongs to people. It is internal, but not yet present. It is also external, so external is not internal, and internal is not external, hence the name Secret Treasury. Nirvana (Nirvana) is originally present. The treatise says that the Buddha (Buddha) is within the body of sentient beings, but it is not secret; outside the body, it is not secret; neither inside nor outside the body, neither not-inside nor not-outside, it is also not secret. Sentient beings are it, therefore it is called secret. The previous two interpretations are refuted by this treatise (omitted here). If the past teachings say that being hidden is called secret, and being covered is called treasury. Saying that impermanence covers permanence, characteristics cover no-characteristics, non-understanding covers understanding. Causing permanence, etc., to be hidden is called the Secret Treasury. Like a person with a deformed body, like the doctrines of externalists, etc. Various metaphors are extensively explained in the following text; this is called the past teachings.
秘密之藏。今經開敞如月處空清凈顯露不如昔教。但以正法微妙不可思議絕名離相眾生不解名為秘密。法界包含攝一切法用不可盡名之為藏。故下文云。不縱不橫不併不別是秘密義。三法具足無有缺減是其藏義。文義炳然那忽余解。舉涅槃論破諸人師。舉涅槃經破方便教。大風捲霧清漢昞然(云云)。今釋秘密藏。文為三。一譬三點。二譬三目。三合以三德。此之三文一往而言是從事入理。三點是文字此約言教。三目是天眼此約修行。三德是佛師此即約理。又是佛印印于教行。凡有言說與此相應即秘密教。修習相應是秘密行。證得相應是秘密理。故約三釋稱理教行。初三點中言云何如世伊字外國有舊新兩伊。舊伊橫豎斷絕相離藉此況彼橫如列火豎如點水各不相續不橫不同列火不豎不同點水應如此土草下字相細畫相連是新伊相。舊伊可譬昔教三德。法身本有般若修成。入無餘已方是解脫無復身智如豎點水縱而相離。又約身約智分得有餘解脫橫一時有三法各異如橫列火各不相關。新伊字者譬今教三德。法身即照亦即自在。名一為三。三無別體故是不橫。非前非后故是非縱。一即三如大點。三即一如細畫。而三而一而一而三不可一三說不可一三思故名不可思議。不可思議者即非三非一名秘密藏。如世伊字。此句是茲經之根本
【現代漢語翻譯】 現代漢語譯本：秘密之藏。如今此經開顯，猶如明月當空，清凈顯露，不同於以往的教法。只因正法微妙，不可思議，超越名相，眾生難以理解，故稱之為『秘密』。法界包含並攝取一切法，其作用無窮無盡，故名之為『藏』。所以下文說：『不縱不橫，不併不別，是秘密義。』三法（法身、般若、解脫）具足，沒有欠缺，是其『藏』義。文義明白顯著，為何還要作其他解釋呢？這是引用《涅槃經》來駁斥各種人師的觀點，引用《涅槃論》來破除方便之教。猶如大風吹散迷霧，清澈的銀河顯現出來（等等）。現在解釋『秘密藏』，分為三部分：一、譬如三點；二、譬如三目；三、合以三德。這三部分從淺入深，是從事入理。『三點』是文字，這是從言教方面來說；『三目』是天眼，這是從修行方面來說；『三德』是佛師，這是從理體方面來說。這也是佛的印記，印證於教、行。凡是言說與此相應，就是秘密教；修習與此相應，就是秘密行；證得與此相應，就是秘密理。所以用這三種方式來解釋，才能稱得上是符合理體的教、行。最初的三點中說，『云何如世伊字』，外國有新舊兩種『伊』字（一種文字元號）。舊的『伊』字，橫豎斷絕，互相分離，藉此來比喻以往的教法。橫如排列的火焰，豎如滴落的水滴，各自不相連續，不橫就像排列的火焰，不豎就像滴落的水滴。新的『伊』字，就像此土的『草』字下面部分，筆畫細微相連，是新的『伊』字的樣子。舊的『伊』字可以比喻以往教法的三德（法身、般若、解脫）。法身是本有的，般若是修習而成的，進入無餘涅槃之後，才是解脫，不再有身智，就像豎直滴落的水滴，縱向分離。又從身、智方面來說，分得有餘的解脫，橫向一時具有，三法各不相同，就像橫向排列的火焰，各自不相關聯。新的『伊』字，比喻現在的教法的三德。法身即是照，也是自在，名一為三。三無別體，所以是不橫。非前非后，所以是非縱。一即是三，如大點；三即是一，如細畫。而三而一，而一而三，不可用一三來言說，不可用一三來思議，所以名為不可思議。不可思議，即非三非一，名為秘密藏。就像世間的『伊』字。』這句話是此經的根本。
【English Translation】 English version: The Secret Treasury. Now, this sutra is opened and revealed, like the clear moon in the empty sky, unlike the teachings of the past. It is only because the True Dharma is subtle, inconceivable, beyond names and forms, and difficult for sentient beings to understand, that it is called 'secret'. The Dharmadhatu contains and encompasses all dharmas, and its function is inexhaustible, hence it is called 'treasury'. Therefore, the following text says: 'Neither vertical nor horizontal, neither together nor separate, is the meaning of secret.' The three dharmas (Dharmakaya, Prajna, Liberation) are complete, without any deficiency, which is the meaning of 'treasury'. The meaning of the text is clear and obvious, so why make other interpretations? This is quoting the Nirvana Sutra to refute the views of various teachers, and quoting the Nirvana Treatise to refute the expedient teachings. Like a great wind blowing away the mist, the clear Milky Way appears (etc.). Now, explaining the 'Secret Treasury', it is divided into three parts: First, like three dots; second, like three eyes; third, combining with the Three Virtues. These three parts go from shallow to deep, from phenomena to principle. 'Three dots' are words, which is from the aspect of verbal teachings; 'three eyes' are the divine eye, which is from the aspect of practice; 'three virtues' are the Buddha-teacher, which is from the aspect of principle. This is also the Buddha's seal, imprinted on teaching and practice. All speech that corresponds to this is the secret teaching; practice that corresponds to this is the secret practice; realization that corresponds to this is the secret principle. Therefore, explaining it in these three ways can be called teaching and practice that conforms to the principle. In the initial three dots, it says, 'How is it like the I character in the world?' Foreign countries have two kinds of I characters (a kind of written symbol), old and new. The old I character is vertically and horizontally disconnected and separated from each other, using this to compare to the past teachings. Horizontal is like a row of flames, vertical is like dripping water, each not continuous, not horizontal like a row of flames, not vertical like dripping water. The new I character is like the lower part of the grass character in this land, with fine strokes connected, which is the appearance of the new I character. The old I character can be compared to the Three Virtues (Dharmakaya, Prajna, Liberation) of the past teachings. Dharmakaya is inherent, Prajna is cultivated, and after entering Nirvana without remainder, it is liberation, no longer having body and wisdom, like vertically dripping water, separated vertically. Also, from the aspects of body and wisdom, obtaining the remaining liberation, horizontally having the three dharmas at once, each different, like horizontally arranged flames, each not related. The new I character is compared to the Three Virtues of the present teachings. Dharmakaya is both illumination and freedom, naming one as three. The three have no separate substance, so it is not horizontal. Neither before nor after, so it is not vertical. One is three, like a large dot; three is one, like a fine stroke. And three and one, and one and three, cannot be spoken of as one and three, cannot be conceived of as one and three, so it is called inconceivable. Inconceivable is neither three nor one, called the Secret Treasury. Like the I character in the world.' This sentence is the root of this sutra.
。為顯斯義廣立問答致二十五品洋洋無盡。若失此意全迷根本將何指歸(云云)。次約三目釋者。摩醯首羅居色界頂。統領大千。一面三目三目一面。不可單言一三縱橫若並若別。能嚴天顏作世界主徹照三千若不縱橫嚴主照世一切皆成。三德亦爾。縱橫並別秘藏不成。不縱不橫秘密藏則成(云云)。次約三德釋秘密藏者。果地眾德但言三者蓋舉略兼諸。法身之身非色非無色。非色故不可形相見。非無色故不可心想知。雖非色而色充滿十方鉅細相容不廣不狹。雖非非色亦可尋求。能發眾生深廣智慧。故曰如來色無盡等即法身德。般若者非知非字。非知故不可動慮分別。非字故不可言說書紳。亦非不知非不字。非不知故不同灰滅。非不字故不同偏空。雖非知無所不照。三諦遍朗極佛境界凡聖並明。雖非字而半滿具足。世間出世間出世間上上諸字悉了法界。流注若懸河海涌不可窮盡。凈名云。能以一音演說法眾生隨類各得解。皆謂世尊同其語斯則神力不共法即般若德。解脫者非喧非寂非縛非脫。非縛故五住不能系。非脫故十智不能虛。非脫而脫。二邊之所不拘。如百句解脫中說。非縛而縛。為訥鈍邪癡闡提外道所縛。故有病行嬰兒行。住首楞嚴示現善惡。隨所調伏眾生之處雖鄙必施。如醫療病如華在水無染無著名解脫德。佛
【現代漢語翻譯】 現代漢語譯本：爲了彰顯這個意義，廣泛地設立問答，形成了二十五品，內容浩瀚無盡。如果失去了這個意義，就會完全迷惑根本，將要指向哪裡呢（云云）。 其次，通過三目來解釋：摩醯首羅（Maheśvara，自在天）居住在**頂上，統領大千世界。一面有三目，三目又在一面上。不能簡單地說一或三，縱橫交錯，既並列又區別。能夠莊嚴天顏，作為世界之主，徹底照亮三千世界。如果不縱橫交錯，莊嚴主宰，照亮世界，一切都不能成就。三德也是如此，縱橫並列區別，秘密藏就不能成就。不縱不橫，秘密藏才能成就（云云）。 其次，通過三德來解釋秘密藏：果地（佛果之地）的眾多功德，只說三者，是舉其大概而兼顧其他。法身之身，非色非無色。因為非色，所以不能用形象來見。因為非無色，所以不能用心念來知。雖然非色，但色充滿十方，鉅細相容，不廣不狹。雖然非非色，也可以尋求，能夠啓發眾生深廣的智慧。所以說如來色無盡等，就是法身德。 般若（Prajna，智慧）不是知，也不是字。因為不是知，所以不能用思慮分別。因為不是字，所以不能用言說書寫。也不是不知，也不是不字。因為不是不知，所以不同於灰飛煙滅。因為不是不字，所以不同於偏空。雖然不是知，卻無所不照，三諦（Three Truths）普遍明朗，達到佛的境界，凡夫和聖人都明白。雖然不是字，卻半滿具足，世間、出世間、出世間上上的各種字都了解法界，流注如懸河海涌，不可窮盡。《凈名經》（Vimalakirti Sutra）說：『能以一音演說法，眾生隨類各得解，皆謂世尊同其語。』這就是神力不共法，即般若德。 解脫（Moksha，Liberation）不是喧鬧，也不是寂靜，不是束縛，也不是解脫。因為不是束縛，所以五住（Five abodes of defilement）不能繫縛。因為不是解脫，所以十智（Ten powers of knowledge）不能虛空。不是解脫而解脫，不受二邊的拘束，如百句解脫中所說。不是束縛而被束縛，被愚鈍、邪癡、闡提（Icchantika，不信之人）、外道所束縛。所以有病行、嬰兒行，住在首楞嚴（Shurangama Samadhi），示現善惡，在所調伏眾生之處，即使是鄙陋的地方也必定施予，如醫療病，如華在水，無染無著名解脫德。佛（Buddha）
【English Translation】 English version: To manifest this meaning, questions and answers were widely established, forming twenty-five chapters, with endless content. If this meaning is lost, the root will be completely confused, and where will one point to (etc.). Secondly, explaining through the Three Eyes: Maheśvara (Lord Shiva) resides on the **summit, governing the great chiliocosm. One face has three eyes, and the three eyes are on one face. It cannot be simply said as one or three, intertwined vertically and horizontally, both parallel and distinct. It can adorn the heavenly countenance, act as the lord of the world, and thoroughly illuminate the three thousand worlds. If not intertwined vertically and horizontally, adorning the lord and illuminating the world, nothing can be accomplished. The Three Virtues are also like this; if vertically and horizontally parallel and distinct, the Secret Treasury cannot be accomplished. If neither vertical nor horizontal, the Secret Treasury will be accomplished (etc.). Secondly, explaining the Secret Treasury through the Three Virtues: The numerous merits of the Fruition Ground (the ground of Buddhahood), only mentioning three, is to give a general outline while encompassing others. The body of the Dharmakaya (Dharma Body) is neither form nor formlessness. Because it is not form, it cannot be seen through physical appearance. Because it is not formlessness, it cannot be known through mental thought. Although it is not form, form fills the ten directions, accommodating both large and small, neither wide nor narrow. Although it is not non-form, it can be sought, capable of inspiring profound and vast wisdom in sentient beings. Therefore, it is said that the inexhaustible form of the Tathagata (Thus Come One) and others are the virtue of the Dharmakaya. Prajna (Wisdom) is neither knowledge nor word. Because it is not knowledge, it cannot be discerned through thought and discrimination. Because it is not word, it cannot be expressed through speech or writing. It is also neither non-knowledge nor non-word. Because it is not non-knowledge, it is not the same as annihilation. Because it is not non-word, it is not the same as biased emptiness. Although it is not knowledge, it illuminates everything, the Three Truths (emptiness, provisional existence, and the Middle Way) are universally clear, reaching the realm of the Buddha, and both ordinary beings and sages understand. Although it is not word, it is complete with both half and full, all the words of the mundane, supramundane, and the highest supramundane realms understand the Dharma Realm, flowing like a cascading river and surging sea, inexhaustible. The Vimalakirti Sutra says: 'Able to expound the Dharma with one sound, sentient beings each understand according to their kind, all saying that the World Honored One speaks their language.' This is the inconceivable Dharma of divine power, which is the virtue of Prajna. Moksha (Liberation) is neither noisy nor silent, neither bondage nor liberation. Because it is not bondage, the Five Abodes of Defilement cannot bind. Because it is not liberation, the Ten Powers of Knowledge cannot be empty. It is not liberation yet liberated, not constrained by the two extremes, as said in the Hundred-Sentence Liberation. It is not bondage yet bound, bound by the dull, wicked, Icchantika (those without faith), and heretics. Therefore, there are sick practices and infant practices, dwelling in the Shurangama Samadhi, manifesting good and evil, and in the places where sentient beings are tamed, even in lowly places, it is certainly bestowed, like healing the sick, like a flower in water, without defilement or attachment, which is the virtue of liberation. Buddha
身業不可思議法身則攝。佛口業不可思議般若則攝。佛意業不可思議解脫則攝。故知三德攝一切德。又大品名為色凈般若凈受想行識凈般若凈。法華云。如來莊嚴。又云六根清凈。總諸經異說悉為三德所收。包含總別囊括事理。以略收廣不逾三德。若偏縱橫。並別一異皆非秘藏。文云。法身亦非。般若亦非解脫亦非。不縱不橫不併不別。三一相即。一中無量無量中一。非一非無量者是名秘藏。從我今安住下。第四結秘密藏安住三法此結三德。入大涅槃結秘密藏。如世伊字是結三點。文略不結天目。然佛常安住三法而言我今者。蓋隨緣宜故云。為眾生故名入涅槃即此意也。第三從爾時諸比丘去。是疑執章文為三。一執二請三疑。佛上斥奪。奪是所證未能即舍是故有執。佛說新伊一聞不解欲學須請。今昔兩教皆是佛說。何故一偽一真故有斯疑執。文為兩。一敘悲苦。二正陳執。初文者其聞佛說安住三法。名入涅槃了不思惟安住之義而生去此住彼之解是名悲苦(云云)。次從世尊快說去。是陳執。他云述上聞法上未曾說但執昔教。就執為二。初執后嘆。執又三。一約教執理。二約行執理。三正執理。快說者執昔之教壯之言快。此教快能詮理故也。次譬如象跡者。執昔之行。行是進趣中勝故以大跡為譬。行有智斷想是智之初門
【現代漢語翻譯】 現代漢語譯本 身業（Buddha's physical actions）不可思議，為法身（Dharmakaya）所攝。佛口業（Buddha's verbal actions）不可思議，為般若（Prajna，wisdom）所攝。佛意業（Buddha's mental actions）不可思議，為解脫（Moksha，liberation）所攝。故知三德（Three Virtues）攝一切德。又《大品般若經》（Mahaprajnaparamita Sutra）名為色凈般若凈，受想行識凈般若凈。《法華經》（Lotus Sutra）云：『如來莊嚴』，又云『六根清凈』。總諸經異說，悉為三德所收。包含總別，囊括事理。以略收廣，不逾三德。若偏縱橫，並別一異，皆非秘藏。文云：『法身亦非，般若亦非，解脫亦非。』不縱不橫，不併不別。三一相即，一中無量，無量中一。非一非無量者，是名秘藏。從『我今安住』下，第四結秘密藏安住三法，此結三德。入大涅槃（Mahaparinirvana）結秘密藏。如世伊字，是結三點。文略不結天目。然佛常安住三法，而言『我今』者，蓋隨緣宜故云。為眾生故名入涅槃，即此意也。 第三從『爾時諸比丘』去，是疑執章文為三。一執，二請，三疑。佛上斥奪，奪是所證，未能即舍，是故有執。佛說新伊，一聞不解，欲學須請。今昔兩教皆是佛說，何故一偽一真？故有斯疑執。文為兩。一敘悲苦，二正陳執。初文者，其聞佛說安住三法，名入涅槃，了不思惟安住之義，而生去此住彼之解，是名悲苦（云云）。次從『世尊快說』去，是陳執。他云述上聞法，上未曾說，但執昔教。就執為二。初執后嘆。執又三。一約教執理，二約行執理，三正執理。快說者，執昔之教壯之言快。此教快能詮理故也。次譬如象跡者，執昔之行。行是進趣中勝，故以大跡為譬。行有智斷想，是智之初門。
【English Translation】 English version The inconceivable physical actions (身業) of the Buddha are encompassed by the Dharmakaya (法身, Body of Essence). The inconceivable verbal actions (口業) of the Buddha are encompassed by Prajna (般若, wisdom). The inconceivable mental actions (意業) of the Buddha are encompassed by Moksha (解脫, liberation). Therefore, it is known that the Three Virtues (三德) encompass all virtues. Furthermore, the Mahaprajnaparamita Sutra (大品般若經) is named as the purity of form, the purity of Prajna; the purity of sensation, perception, volition, and consciousness, the purity of Prajna. The Lotus Sutra (法華經) says: 'The adornments of the Tathagata (如來)', and also says 'The six roots are pure'. All the different sayings in the sutras are encompassed by the Three Virtues. They include the general and the specific, encompassing both phenomena and principle. Using the concise to encompass the vast, it does not go beyond the Three Virtues. If one is biased towards the vertical or horizontal, or distinguishes between one and different, these are not the Secret Treasury. The text says: 'The Dharmakaya is not, Prajna is not, Liberation is not.' Neither vertical nor horizontal, neither combined nor separate. The three are identical, one within the immeasurable, the immeasurable within one. That which is neither one nor immeasurable is called the Secret Treasury. From 'I now abide' onwards, the fourth concludes the Secret Treasury abiding in the Three Dharmas, this concludes the Three Virtues. Entering the Great Nirvana (大涅槃) concludes the Secret Treasury. Like the 'I' character in the world, it concludes the three dots. The text is brief and does not conclude the 'heavenly eye'. However, the Buddha always abides in the Three Dharmas, and says 'I now', this is because it is appropriate to the circumstances. It is called entering Nirvana for the sake of sentient beings, this is the meaning. Third, from 'At that time, the Bhikshus (比丘)' onwards, the chapter on doubt and attachment is divided into three parts: first, attachment; second, request; third, doubt. The Buddha above rebukes and takes away, taking away what has been realized, but failing to immediately relinquish it, therefore there is attachment. The Buddha speaks of the new 'I', hearing it once but not understanding, one must request to learn. Both the teachings of the past and present are spoken by the Buddha, why is one false and one true? Therefore, there is this doubt and attachment. The text is divided into two parts: first, narrating sorrow and suffering; second, directly stating attachment. The first part is that upon hearing the Buddha speak of abiding in the Three Dharmas, called entering Nirvana, one does not contemplate the meaning of abiding, and gives rise to the understanding of leaving here and abiding there, this is called sorrow and suffering (etc.). Next, from 'The World Honored One (世尊) spoke quickly' onwards, this is stating attachment. Others say it narrates hearing the Dharma above, but it was not spoken above, but only attached to the old teachings. Regarding attachment, it is divided into two parts: first, attachment; second, lamentation. Attachment is further divided into three parts: first, attaching to principle based on the teachings; second, attaching to principle based on practice; third, directly attaching to principle. 'Spoke quickly' means attaching to the old teachings, praising the words as quick. This teaching is quick because it can explain the principle. Next, like the elephant's footprint, it is attaching to the old practice. Practice is superior in progress, therefore the large footprint is used as a metaphor. Practice has wisdom, cutting off thought, which is the initial gate of wisdom.
舉初為言。從精勤去。是執斷斷思則知亦斷邪見。是故語后不言前耳。及無常想者惑去智亡。從世尊若離無常去。正執理此理中適非離非不離。若離無常應不入涅槃。若不離無常猶具諸惑。以非離非不離故能斷諸惑。冥理會真。豈復過此斥言是偽(云云)。他解離者則昔教為非。若不離者則昔教為是。觀文難見。次從世尊譬如農夫去。是嘆也。嘆上三執。秋時耕者。法有二能。一草不生二水地肥。肥即嘆教草死嘆斷。又肥即嘆行。農法嘆理。秋耕嘆教。像跡嘆行。無常嘆理(云云)。次世尊譬如帝王去。是請。上聞新伊欲欣修學。如來若去從誰稟承因是則請。上譏請中多作親譬佛斥非真。今不敢作親譬但作主師。譬正是統訓義寬故也。合有五譬。初一請主譬。后四請師譬。觀合譬文是請學新伊。何者羅漢已破四住無知。無明是所未除既舉別惑知請新伊。初恩赦者通為聲聞未除兩惑者作請咒師譬亦通為聲聞未除無明者作請。香象譬偏為學人未除思惑者請。瘧病譬偏為無學人未除一邊者作請。醉人譬通為一切凡聖作請。前二譬如文。第三香象譬中。先譬次合。閤中云。五十七煩惱者。解者有三。五五蓋也。十十纏也。七七漏也。數人言。欲界四鈍。貪瞋癡慢通迷五行。五行者見諦四思惟一。五行上各有四四五二十。上兩界
【現代漢語翻譯】 現代漢語譯本： 開始時說，從精進努力入手。如果執著于斷滅的觀念，認為思考就能明白，這也是斷滅的邪見。所以說完之後就不再說之前的話了。以及認為事物是無常的這種想法，會使迷惑不去，智慧喪失。如果從世尊的角度來說，離開無常會怎麼樣呢？正確地執著于真理，這個真理中既不是離開也不是不離開。如果離開無常，就不應該進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。如果不離開無常，仍然具有各種迷惑。因為既不是離開也不是不離開，所以能夠斷除各種迷惑，暗合真理，與真理相符。難道還有超過這種說法的嗎？斥責之前的說法是虛假的（等等）。其他的解釋認為離開無常，那麼以前的教導就是錯誤的。如果不離開無常，那麼以前的教導就是正確的。從文字上很難看出來。接下來從世尊用農夫來比喻開始，這是讚歎。讚歎上面三種執著。秋天耕種的人，方法有兩種作用，一是雜草不生長，二是土地肥沃。肥沃就是讚歎教導，雜草死亡就是讚歎斷滅。又肥沃就是讚歎修行，農夫的方法就是讚歎真理，秋天耕種就是讚歎教導，大象的足跡就是讚歎修行，無常就是讚歎真理（等等）。接下來世尊用帝王來比喻，這是請求。上面聽到新伊（新受戒的比丘）想要欣然地學習修行，如來如果離開，那麼從誰那裡稟承教導呢？因此這是請求。上面譏諷請求中多用親近的比喻，佛陀斥責說不是真實的。現在不敢用親近的比喻，只用君主和老師來比喻。正是因為統領和訓導的意義寬廣的緣故。總共有五個比喻。第一個是請求君主的比喻，後面四個是請求老師的比喻。觀察這些綜合的比喻，是請求學習新伊（新受戒的比丘）。為什麼呢？阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者）已經破除了四住地的無知，無明（Avidya，佛教術語，指對事物真相的迷惑和無知）是還沒有去除的，既然舉出了個別的迷惑，就知道是請求新伊（新受戒的比丘）。最初的恩赦，是普遍地為聲聞（Śrāvaka，佛教術語，指聽聞佛法而修行的弟子）而作的，沒有去除兩種迷惑的人，用請求咒師的比喻，也是普遍地為聲聞（Śrāvaka，佛教術語，指聽聞佛法而修行的弟子）而作的，沒有去除無明（Avidya，佛教術語，指對事物真相的迷惑和無知）的人，用請求香象的比喻，是專門為學人（正在學習的人）而作的，沒有去除思惑（Bhavatrishna，佛教術語，指對存在的渴求）的人，用請求瘧疾的比喻，是專門為無學人（已經完成學習的人）而作的，沒有去除一邊的人，用醉人的比喻，是普遍地為一切凡夫和聖人而作的。前面兩個比喻如文字所說。第三個香象的比喻中，先比喻，然後是合喻。合喻中說，五十七種煩惱，解釋的人有三種說法。五個是五蓋（Pañca Nīvaraṇāni，佛教術語，指覆蓋心性的五種障礙），十個是十纏（Dasa bandhana，佛教術語，指纏縛眾生的十種煩惱），七個是七漏（Sapta Asrava，佛教術語，指使人流轉生死的七種煩惱）。數論的人說，欲界的四種遲鈍，貪、嗔、癡、慢，普遍地迷惑五行。五行指的是見諦四思惟一。五行上各有四，四五二十。上面的兩界
【English Translation】 English version: To begin with, it is said to start from diligent effort. If one clings to the idea of annihilation, thinking that contemplation will lead to understanding, this is also a nihilistic wrong view. Therefore, after speaking, one does not speak of what came before. And the thought that things are impermanent leads to the loss of wisdom and the persistence of delusion. From the perspective of the World Honored One (Śākyamuni Buddha), what happens if one departs from impermanence? Correctly clinging to the truth, this truth is neither departing nor not departing. If one departs from impermanence, one should not enter Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). If one does not depart from impermanence, one still possesses various delusions. Because it is neither departing nor not departing, one can cut off various delusions, secretly aligning with the truth, conforming to the truth. Is there anything that surpasses this statement? Denouncing the previous statement as false (etc.). Other interpretations consider that departing from impermanence means that the previous teachings were wrong. If one does not depart from impermanence, then the previous teachings are correct. It is difficult to see from the text. Next, starting with the World Honored One's analogy of the farmer, this is praise. Praising the three attachments above. The farmer who plows in autumn has two functions: one is that weeds do not grow, and the other is that the land is fertile. Fertility is praising the teachings, and the death of weeds is praising annihilation. Also, fertility is praising practice, the farmer's method is praising truth, autumn plowing is praising teachings, the elephant's footprint is praising practice, and impermanence is praising truth (etc.). Next, the World Honored One uses the analogy of the emperor, which is a request. Having heard that the new initiate (newly ordained Bhikshu) wants to happily learn and practice, if the Tathagata (Tathāgata, a title of the Buddha) leaves, from whom will they receive teachings? Therefore, this is a request. Above, it was ridiculed that many close analogies were made in the request, and the Buddha rebuked that it was not true. Now, I dare not use close analogies, but only use the analogies of a ruler and a teacher. It is precisely because the meaning of leadership and instruction is broad. There are a total of five analogies. The first is the analogy of requesting a ruler, and the latter four are the analogies of requesting a teacher. Observing these comprehensive analogies, it is requesting to learn from the new initiate (newly ordained Bhikshu). Why? An Arhat (Arhat, Buddhist term, referring to a saint who has cut off afflictions and attained liberation) has already broken through the ignorance of the four abodes, and ignorance (Avidya, Buddhist term, referring to the delusion and ignorance of the truth of things) is what has not yet been removed. Since individual delusions have been mentioned, it is known that it is a request for the new initiate (newly ordained Bhikshu). The initial amnesty is generally made for the Shravakas (Śrāvaka, Buddhist term, referring to disciples who practice by listening to the Buddha's teachings), and those who have not removed the two delusions are given the analogy of requesting a mantra master, which is also generally made for the Shravakas (Śrāvaka, Buddhist term, referring to disciples who practice by listening to the Buddha's teachings). Those who have not removed ignorance (Avidya, Buddhist term, referring to the delusion and ignorance of the truth of things) are given the analogy of requesting a fragrant elephant, which is specifically made for learners (those who are learning), and those who have not removed the delusions of thought (Bhavatrishna, Buddhist term, referring to the thirst for existence) are given the analogy of requesting malaria, which is specifically made for those who have completed their studies (those who have completed their studies), and those who have not removed one side are given the analogy of a drunkard, which is generally made for all ordinary people and saints. The first two analogies are as the text says. In the third analogy of the fragrant elephant, first the analogy, then the combined analogy. In the combined analogy, it is said that there are fifty-seven kinds of afflictions, and there are three explanations for this. Five are the five coverings (Pañca Nīvaraṇāni, Buddhist term, referring to the five obstacles that cover the mind), ten are the ten entanglements (Dasa bandhana, Buddhist term, referring to the ten afflictions that entangle sentient beings), and seven are the seven outflows (Sapta Asrava, Buddhist term, referring to the seven afflictions that cause people to transmigrate in birth and death). Those who count say that the four dullnesses of the desire realm, greed, anger, delusion, and pride, universally delude the five aggregates. The five aggregates refer to the four contemplations of seeing the truth. Each of the five aggregates has four, four fives are twenty. The two realms above
各除一瞋則五行下各三。三五十五兩界成三十。就欲界二十成五十。通心七使即七漏為根本。論人云。見諦十使迷四諦為四十。思惟四使又迷四諦四四成十六。合見諦為五十六並無明是為五十七。興皇云。五門觀一一有三倒。謂想見心三五十五。約三界成四十五。又四諦各三倒。三四十二足前成五十七(云云)。醉譬中行三業惡得報閤中服藥吐惑(云云)。三從世尊譬如芭蕉樹去。是疑教昔教若非佛不應說昔教。若是佛不應非。今教若是何不早說。今教若非云何稱實。是故致疑。就文為三。初明無我。次引證。三明用。芭蕉約行陰。漿滓約色陰。七葉約三陰。次引佛說一切法無我我所。三如鳥跡空中下。明無我用者。昔教能除見思故也。所以明無我者。佛昔教明無我我修無我。若有我者無有是處。云何今日說言有我。故舉無我為疑教端。第四從爾時世尊贊諸比丘去。是破執除疑。文為二。先贊次破。初文者。上有三意。何故獨贊無我。無我是執疑等本故也。何故贊之。世間問答法爾故也。又初以無我破邪其能服用。又將欲奪而先與之。又執劣感勝即四悉意也。次佛破為三。初破其偏理。下文云。是三種修無有實義。二破其偏行。下文云。先所修習悉是顛倒。三破其偏教。下文云。先所斷乳此非實語。此三意各二。謂騰
【現代漢語翻譯】 現代漢語譯本 各去除一分嗔念，則五行之下各有三（種煩惱）。三五一十五，兩界相加成三十。加上欲界的二十種，總共五十種。貫穿內心的七種煩惱，即七漏，是根本。論人說，見諦十使迷惑四諦，形成四十種煩惱。思惟四使又迷惑四諦，四四成十六。合見諦的四十種，為五十六種，加上無明，就是五十七種。興皇說，五門觀，每一門有三種顛倒，即想倒、見倒、心倒，三五一十五。約三界來說，形成四十五種顛倒。又四諦各有三種顛倒，三四十二，加上前面的四十五，成為五十七種（等等）。醉酒之人好比修行，三業作惡得惡報，好比服藥后吐出迷惑（等等）。 從世尊譬如芭蕉樹開始，這是對過去教法的懷疑。過去的教法如果不是佛說的，不應該說是過去的教法。如果是佛說的，不應該說不是。現在的教法如果是真實的，為什麼不早說？現在的教法如果不是真實的，怎麼能稱之為真實？因此產生懷疑。就文義來說，分為三部分。首先說明無我。其次引用證據。第三說明作用。芭蕉比喻行陰。漿滓比喻色陰。七葉比喻三陰。其次引用佛說一切法無我我所。第三，如鳥跡空中下，說明無我的作用。過去的教法能夠去除見思惑。所以要說明無我，佛過去的教法說明無我，我修無我。如果有我，沒有這樣的道理。為什麼今天說有我？所以舉無我作為懷疑教法的開端。 第四，從爾時世尊贊諸比丘開始，這是破除執著，消除疑惑。文義分為兩部分。先讚歎，后破斥。初文有三種含義。為什麼單獨讚歎無我？因為無我是執著、疑惑等的根本。為什麼要讚歎它？因為世間的問答本來就是這樣的。又開始用無我來破除邪見，發揮它的作用。又將要奪取，先給予。又執著低劣的，感得殊勝的，這是四悉檀的用意。其次，佛破斥分為三部分。首先破斥其片面的道理。下文說，這三種修行沒有真實的意義。第二，破斥其片面的修行。下文說，先前所修習的都是顛倒。第三，破斥其片面的教法。下文說，先前所斷的乳，這不是真實的話語。這三種含義各有兩種，即騰
【English Translation】 English version Each removing one portion of anger, then under the five aggregates, each has three (types of afflictions). Three times five is fifteen, adding the two realms together makes thirty. Adding the twenty of the desire realm, it totals fifty. The seven afflictions that penetrate the heart, which are the seven outflows, are the root. The commentator says, the ten fetters of seeing the truth (見諦十使, Jian Di Shi Shi) delude the Four Noble Truths (四諦, Si Di), forming forty afflictions. The four fetters of thought again delude the Four Noble Truths, four times four is sixteen. Combining the forty of seeing the truth, it is fifty-six, adding ignorance (無明, Wu Ming), it is fifty-seven. Xing Huang says, the five gates of observation, each gate has three inversions, namely the inversion of thought, view, and mind, three times five is fifteen. Speaking in terms of the three realms, it forms forty-five inversions. Also, each of the Four Noble Truths has three inversions, three times four is twelve, adding the previous forty-five, it becomes fifty-seven (etc.). A drunken person is like practice, the three karmas (三業, San Ye) doing evil receive evil retribution, like taking medicine and vomiting out delusion (etc.). Starting from 'the World Honored One's analogy of the banana tree,' this is doubt about the past teachings. If the past teachings were not spoken by the Buddha, they should not be called past teachings. If they were spoken by the Buddha, they should not be said to be not. If the present teachings are true, why were they not spoken earlier? If the present teachings are not true, how can they be called true? Therefore, doubt arises. In terms of the text, it is divided into three parts. First, explain no-self (無我, Wu Wo). Second, cite evidence. Third, explain the function. The banana tree is an analogy for the aggregate of formation (行陰, Xing Yin). The pulp is an analogy for the aggregate of form (色陰, Se Yin). The seven leaves are an analogy for the three aggregates. Second, cite the Buddha's saying that all dharmas are without self and without what belongs to self. Third, like 'bird tracks in the sky below,' explain the function of no-self. The past teachings can remove the delusions of views and thoughts. Therefore, it is necessary to explain no-self, the Buddha's past teachings explain no-self, I practice no-self. If there is a self, there is no such reason. Why do you say there is a self today? Therefore, take no-self as the beginning of doubting the teachings. Fourth, starting from 'at that time, the World Honored One praised the Bhikkhus,' this is breaking attachments and eliminating doubts. The text is divided into two parts. First praise, then refute. The initial text has three meanings. Why praise no-self alone? Because no-self is the root of attachments, doubts, etc. Why praise it? Because worldly questions and answers are naturally like this. Also, at the beginning, use no-self to break wrong views and exert its function. Also, about to take away, first give. Also, clinging to the inferior, feeling the superior, this is the intention of the four siddhantas (四悉檀, Si Xi Tan). Second, the Buddha's refutation is divided into three parts. First, refute its one-sided reasoning. The following text says, these three kinds of practice have no real meaning. Second, refute its one-sided practice. The following text says, all previous practices are inverted. Third, refute its one-sided teachings. The following text says, the milk that was previously cut off, this is not true words. Each of these three meanings has two, namely Teng
執酬破初破偏理。先騰次酬。初騰為三。一接贊騰執。二作譬。三世尊下結嘆。醉有二過。一倒亂。二乖善。三結嘆文二。初結醉過與不修者。二嘆無過與善修者。次佛破者即以酬為破。于中為二。初破不倒亂是倒亂回醉與之。次破善修非善修。回不善修而與之。初破倒亂為四。一誡聽牒起。二明其倒亂。三出不倒亂。四結過歸之。誡聽中言牒起者。重牒彼計。但知文字不知其義者。文是語言義是理趣。醉亦聞語不曉語意。亦自有語而無實錄。汝亦如是聞他流轉他不流轉。自言善修實非善修。次倒亂中提日月來者。正破倒亂譬也。眾生者。他云。正寄比丘泛指眾生。今謂不爾。既回醉與之。當知比丘即是眾生我計無我者。破其倒亂。亦是破其執。于無常無我為是。汝以無常無我為是。此是亦非實非無我橫計無我。如彼醉人于非轉處而生轉想(云云)。三我者去出不倒亂者。即常樂我凈汝之所非則不非。乃非其所是佛者覺義以自在故名我。常者法身不從緣生故常。樂者即是涅槃。涅槃無受名為大樂。凈即是法。法即無染。汝所非者而今則是。是義不知良由於醉(云云)。四汝等比丘下結歸者。即回醉還之。比丘謂常是倒無常不倒。佛回無常是倒常是不倒。如日月不轉醉見迴轉。日月豈醉醉者過耳。常樂我凈實非無常。橫
【現代漢語翻譯】 現代漢語譯本： 執酬破初破偏理。先騰次酬。初騰為三。一接贊騰執。二作譬。三世尊下結嘆。醉有二過。一倒亂。二乖善。三結嘆文二。初結醉過與不修者。二嘆無過與善修者。次佛破者即以酬為破。于中為二。初破不倒亂是倒亂回醉與之。次破善修非善修。回不善修而與之。初破倒亂為四。一誡聽牒起。二明其倒亂。三出不倒亂。四結過歸之。誡聽中言牒起者。重牒彼計。但知文字不知其義者。文是語言義是理趣。醉亦聞語不曉語意。亦自有語而無實錄。汝亦如是聞他流轉他不流轉。自言善修實非善修。次倒亂中提日月來者。正破倒亂譬也。眾生者。他云。正寄比丘泛指眾生。今謂不爾。既回醉與之。當知比丘即是眾生我計無我者。破其倒亂。亦是破其執。于無常無我為是。汝以無常無我為是。此是亦非實非無我橫計無我。如彼醉人于非轉處而生轉想(云云)。三我者去出不倒亂者。即常樂我凈汝之所非則不非。乃非其所是佛者覺義以自在故名我。常者法身不從緣生故常。樂者即是涅槃（Nirvana）。涅槃無受名為大樂。凈即是法。法即無染。汝所非者而今則是。是義不知良由於醉(云云)。四汝等比丘（Bhikkhu）下結歸者。即回醉還之。比丘（Bhikkhu）謂常是倒無常不倒。佛回無常是倒常是不倒。如日月不轉醉見迴轉。日月豈醉醉者過耳。常樂我凈實非無常，橫
【English Translation】 English version: Addressing the initial refutation of biased reasoning. First, elevate, then respond. The initial elevation consists of three parts: 1. Acknowledging and praising the adherence. 2. Making analogies. 3. Concluding with the World Honored One's (世尊) praise and sigh. Intoxication has two faults: 1. Confusion and disorder. 2. Deviation from goodness. The concluding praise consists of two parts: 1. Concluding the fault of intoxication with those who do not cultivate. 2. Praising the faultlessness of those who cultivate well. Next, the Buddha's (佛) refutation uses the response as a refutation. Within this, there are two parts: 1. Refuting that non-confusion is confusion, returning intoxication to them. 2. Refuting that good cultivation is not good cultivation, returning non-good cultivation to them. The initial refutation of confusion consists of four parts: 1. Admonishing to listen and stating the beginning. 2. Clarifying their confusion. 3. Presenting non-confusion. 4. Concluding the fault and attributing it to them. In the admonishment to listen, 'stating the beginning' means reiterating their view. Those who only know the words but not their meaning, the words are language, and the meaning is the principle. The intoxicated also hear words but do not understand their meaning. They also have words but no real record. You are also like this, hearing others' flowing and non-flowing, claiming to cultivate well but not actually cultivating well. Next, mentioning the sun and moon in the confusion is precisely an analogy for refuting confusion. 'Sentient beings (眾生)'—others say it directly refers to monks (比丘), generally referring to sentient beings. Now, it is said that it is not so. Since intoxication is returned to them, it should be known that monks (比丘) are sentient beings who believe in no-self (無我). Refuting their confusion is also refuting their attachment. They consider impermanence (無常) and no-self (無我) to be correct. You consider impermanence (無常) and no-self (無我) to be correct. This is also not truly no-self (無我), falsely assuming no-self (無我). Like the intoxicated person who has the thought of turning where there is no turning (etc.). 3. 'I'—removing and presenting non-confusion. That is, permanence (常), bliss (樂), self (我), and purity (凈), what you deny is not denied. It is what is not, which is the Buddha (佛), meaning awakening, named 'I' because of freedom. 'Permanence (常)' means the Dharmakaya (法身) does not arise from conditions, therefore it is permanent. 'Bliss (樂)' is Nirvana (涅槃). Nirvana (涅槃) without reception is called great bliss. 'Purity (凈)' is Dharma (法). Dharma (法) is without defilement. What you deny is now correct. Not knowing this meaning is due to intoxication (etc.). 4. 'You monks (比丘)'—the conclusion returns it to them. The monks (比丘) say that permanence (常) is inverted, and impermanence (無常) is not inverted. The Buddha (佛) returns that impermanence (無常) is inverted, and permanence (常) is not inverted. Like the sun and moon not turning, the intoxicated see turning. How can the sun and moon be intoxicated? It is the fault of the intoxicated. Permanence (常), bliss (樂), self (我), and purity (凈) are truly not impermanent (無常), falsely
計無常是倒者過。次從汝等若言去。破善修非善修文為四。初雙標兩修。次雙明八倒。三雙回過還之。四專舉勝修初中雲。汝等若言者。是標其善修無有實義。斥善非善如醉偽言而無真實。次標勝修。夫相對者義有廣略。或作十門八倒六行等不同。今但略對三次從苦者計樂去。是雙明八倒。汝行八倒云何自樹稱為善修。文云。是人不知正修諸法。三從汝諸比丘去。是雙回八倒而反歸之文為二。初回常樂四倒歸之。后回無常四倒歸之就初又二。初正回倒。次三番料簡。初如文。次三番者。謂世出世有不有倒不倒等。初世出世者。夫至理如空非世出世惑之者成倒名為世間。解之者成德名出世間。無明覆汝唯倒非德。彼若救云。若是倒者云何名為常樂我凈。次世間法下。有不有故於世間料簡字義。義如下說但有其名是故非德而無其義。三何以故下。有倒無倒是則但有四倒三倒顯其無義。舊云。三心無倒識心是倒。又云。識心無倒餘三三倒。想有想倒。受有心倒行有見倒。又通別二釋三倒通在四心之中。差別對者識心心倒想受想倒行心見倒。又凡有心緣境即心倒。通是想像即想倒。通能分別即見倒。又初心妄計即心倒。心緣成想是想倒。想成水執是見倒。又見倒在凡夫。心倒想倒是學人。無學則無倒。今謂何故卻以倒還比丘。
【現代漢語翻譯】 現代漢語譯本 計無常，是因為顛倒的緣故。接下來，從你們如果說起，破斥善修，闡明非善修，分為四個部分：首先，同時標示兩種修行；其次，同時闡明八種顛倒；第三，同時將顛倒返回；第四，專門舉出殊勝的修行。最初的部分說：『你們如果說』，是標示那種善修沒有真實的意義，斥責善修並非真正的善，就像醉漢的胡言亂語，沒有真實性。接下來標示殊勝的修行。所謂相對，意義有廣有略，或者說有十門、八倒、六行等不同的說法。現在只是簡略地相對而言。『其次，從苦開始計算快樂』，這是同時闡明八種顛倒。你們行持八種顛倒，又如何自詡為善修呢？經文說：『這些人不知道正確地修習諸法』。第三，從『你們這些比丘』開始，這是同時將八種顛倒返回，而反歸於正途。文分為兩部分：首先，將常、樂、我、凈四種顛倒返回；然後，將無常、無樂、無我、無凈四種顛倒返回。就第一部分又分為兩部分：首先，正面返回顛倒；其次，三番料簡。首先如經文所說。其次，三番料簡，是指世間和出世間、有和沒有、顛倒和不顛倒等等。首先，世間和出世間，至理如虛空，非世間和出世間所能概括。迷惑它的人就成了顛倒，稱為世間；理解它的人就成了功德，稱為出世間。無明遮蔽你們，只有顛倒，沒有功德。他們如果辯解說：『如果是顛倒，為什麼又稱為常、樂、我、凈呢？』其次，『世間法』以下，因為有和沒有的緣故，所以在世間料簡字義。意義如下面所說，但有其名，所以不是功德，而沒有其義。第三，『何以故』以下，有顛倒和沒有顛倒，那麼就只有四種顛倒，三種顛倒，顯示其沒有意義。舊的說法是：三種心沒有顛倒，識心是顛倒。又說：識心沒有顛倒，其餘三種是顛倒。想有想倒，受有心倒，行有見倒。又通別兩種解釋三種顛倒，通在四心之中。差別對待的是，識心是心倒，想受是想倒，行心是見倒。又凡是有心緣境就是心倒，普遍是想像就是想倒，普遍能分別就是見倒。又初心妄計就是心倒，心緣成想是想倒，想成水執就是見倒。又見倒在凡夫，心倒想倒是學人，無學則沒有顛倒。現在說，為什麼卻用顛倒來責問比丘呢？
【English Translation】 English version Counting impermanence as permanent is due to inversion. Next, starting from 'If you say,' refuting good practice and clarifying non-good practice is divided into four parts: First, simultaneously indicating the two practices; second, simultaneously clarifying the eight inversions; third, simultaneously returning the inversions; fourth, specifically highlighting the superior practice. The initial part says: 'If you say,' it indicates that kind of good practice has no real meaning, rebuking good practice as not truly good, like the drunken ramblings of a drunkard, without reality. Next, indicating the superior practice. So-called relativity, the meaning has broad and narrow, or there are ten gates, eight inversions, six practices, and other different statements. Now it is only briefly relative. 'Next, starting from suffering to calculate happiness,' this is simultaneously clarifying the eight inversions. You practice the eight inversions, how can you boast of being a good practitioner? The scripture says: 'These people do not know how to correctly practice all dharmas.' Third, starting from 'You bhikkhus,' this is simultaneously returning the eight inversions, and returning to the right path. The text is divided into two parts: First, returning the four inversions of permanence, happiness, self, and purity; then, returning the four inversions of impermanence, suffering, non-self, and impurity. The first part is further divided into two parts: First, positively returning the inversion; second, three times of consideration. First, as the scripture says. Second, three times of consideration, refers to the mundane and supramundane, existence and non-existence, inversion and non-inversion, and so on. First, the mundane and supramundane, the ultimate truth is like emptiness, which cannot be encompassed by the mundane and supramundane. Those who are confused by it become inverted, called the mundane; those who understand it become merit, called the supramundane. Ignorance covers you, only inversion, no merit. If they argue: 'If it is inversion, why is it called permanence, happiness, self, and purity?' Second, 'Mundane dharma' below, because of existence and non-existence, so in the mundane consideration of the meaning of words. The meaning is as stated below, but there is only its name, so it is not merit, but has no meaning. Third, 'Why' below, there is inversion and no inversion, then there are only four inversions, three inversions, showing that it has no meaning. The old saying is: three minds have no inversion, the consciousness mind is inversion. It also says: the consciousness mind has no inversion, the remaining three are inversions. Thought has thought inversion, feeling has mind inversion, action has view inversion. Also, the two explanations of the three inversions, generally in the four minds. The difference is that the consciousness mind is mind inversion, thought and feeling are thought inversion, action mind is view inversion. Also, whenever the mind clings to an object, it is mind inversion, universally imagining is thought inversion, universally able to distinguish is view inversion. Also, the initial mind falsely calculates is mind inversion, the mind clings to form thought is thought inversion, thought forms water clinging is view inversion. Also, view inversion is in ordinary people, mind inversion and thought inversion are in learners, non-learners have no inversion. Now saying, why use inversion to question the bhikkhus?
是等比丘妄謂心盡心實不盡無漏心空想遍見故。故成三倒一倒具四。成十二倒故結過還之。問世間亦有常樂我凈。出世亦爾者亦應言。世間亦有無常無我出世亦然耶。答例二乘無常無我即是世間諸佛無常無我無上方便。即出世間。問有名無義(云云)。世間出世間倒德非倒德勝修劣修並應四句分別。又世間唯倒無德。出世唯德無倒。即倒不倒是世倒之德。起方便用是出世之德。例餘一切諸義悉然舊云。無常無我是劣修。常樂我凈是勝修。又云。單修者劣。雙修者勝。又非偏圓修乃是勝修。今問屬當諸修與誰分別(云云)。單勝修者是次第人雙勝修者是不定人。非偏非圓者是頓人(云云)。四從何等為義去。是專明勝修。文為二。一對劣明勝。二勸勝修。若通論其劣備有諸過。但偏破甚者生死有縛著故無我。聲聞更進趣故非常。外道以苦舍苦故是苦。有為多染是不凈(云云)。偏舉勝破劣如經。今通意者初文云。我者即如來只標三寶攝一切法。常即法身。此標三點攝一切法。樂即涅槃。此標四德攝一切法。凈即無為。此標法界攝一切法。然此諸義不縱不橫不一不異不可思議故得是義故得是勝次若欲下。勸修如文。次從時諸比丘去。是破其偏行亦名酬請。文為二。初騰請。后酬請破行。初騰為三。一領旨嘆佛。二因嘆正請
【現代漢語翻譯】 現代漢語譯本 是等比丘虛妄地說自己心已達到寂滅，實際上心並沒有真正寂滅，因為他們以有漏之心，空想遍計所見。因此成就了三種顛倒，每種顛倒又具備四種特性，總共成就了十二種顛倒，所以最終還是會回到輪迴的苦果中。有人問：『世間也有常、樂、我、凈的說法，出世間也是如此，那麼是否也可以說，世間也有無常、無我，出世間也是如此呢？』回答是：可以這樣說。例如，二乘（聲聞乘和緣覺乘）所證悟的無常、無我，仍然屬於世間法；而諸佛所證悟的無常、無我，是無上的方便法門，屬於出世間法。有人問：『有名無義（此處省略具體內容）』。世間和出世間的顛倒與非顛倒，殊勝的修行與低劣的修行，都應該用四句來分別說明。另外，世間只有顛倒而沒有功德，出世間只有功德而沒有顛倒。所謂的『倒』與『非倒』，是世間顛倒之中的功德；發起方便之用，是出世間的功德。例如其餘一切諸義都是如此。舊的說法認為，無常、無我是低劣的修行，常、樂、我、凈是殊勝的修行。又說，單修是低劣的，雙修是殊勝的，而非偏非圓的修行才是殊勝的修行。現在問：這些修行應該與誰進行分別呢（此處省略具體內容）？單修殊勝行的人是次第修行的人，雙修殊勝行的人是不定修行的人，非偏非圓的人是頓悟的人（此處省略具體內容）。 『四從何等為義去』，是專門闡明殊勝的修行。這段文字分為兩部分：一是通過與低劣的修行對比來闡明殊勝的修行，二是勸勉人們進行殊勝的修行。如果通盤來看低劣的修行，其中包含著各種過失，但主要破斥的是那些執著于生死輪迴的『我』，因為這種執著會產生束縛；聲聞乘修行者爲了更進一步，所以認為『非常』；外道試圖以苦來捨棄苦，所以認為一切皆是『苦』；有為法充滿染污，所以認為一切皆是『不凈』（此處省略具體內容）。 經文中偏重於闡述殊勝的修行，從而破斥低劣的修行。現在從整體意義上理解，最初的經文說：『我』就是如來（Tathagata），只是標示了三寶（Buddha, Dharma, Sangha），實際上涵蓋了一切法。『常』就是法身（Dharmakaya），這裡標示了三點，實際上涵蓋了一切法。『樂』就是涅槃（Nirvana），這裡標示了四德，實際上涵蓋了一切法。『凈』就是無為法（Asamskrta），這裡標示了法界（Dharmadhatu），實際上涵蓋了一切法。然而這些意義既不是縱向的，也不是橫向的，不是單一的，也不是差異的，是不可思議的，所以才能獲得這些意義，所以才能獲得殊勝。接下來如果想要進一步理解，可以按照經文的字面意思去修行。接下來從『時諸比丘去』開始，是破斥那些偏頗的修行，也可以說是酬謝和請求。這段文字分為兩部分：一是發起請求，二是酬謝請求並破斥偏頗的修行。最初的發起請求分為三個方面：一是領會旨意並讚歎佛陀，二是由於讚歎佛陀而正式提出請求。
【English Translation】 English version These are Bhikshus (monks) who falsely claim that their minds are exhausted, but in reality, their minds are not truly exhausted because they rely on defiled minds and imagine pervasive views. Therefore, they create three inversions, each with four characteristics, resulting in twelve inversions. Consequently, they return to the cycle of suffering. Someone asks: 'The world also speaks of permanence, bliss, self, and purity. Is it the same in the transcendent world? Should we also say that the world has impermanence and no-self, and so does the transcendent world?' The answer is: Yes, we can say that. For example, the impermanence and no-self realized by the two vehicles (Sravaka and Pratyekabuddha) still belong to the mundane world. The impermanence and no-self realized by the Buddhas are supreme expedient means, belonging to the transcendent world. Someone asks: 'There is name without meaning (details omitted). The inversions and non-inversions, superior practices and inferior practices of the mundane and transcendent worlds should all be distinguished using four sentences. Furthermore, the mundane world only has inversions without merit, and the transcendent world only has merit without inversions. The so-called 'inversion' and 'non-inversion' are the merits within the inversions of the mundane world. Initiating expedient means is the merit of the transcendent world. For example, all other meanings are the same. Old sayings consider impermanence and no-self as inferior practices, while permanence, bliss, self, and purity are superior practices. It is also said that single practice is inferior, dual practice is superior, and non-biased, non-perfect practice is the superior practice. Now, the question is: With whom should these practices be distinguished (details omitted)? Those who practice single superior practice are gradual practitioners, those who practice dual superior practice are indeterminate practitioners, and those who are neither biased nor perfect are sudden enlightenment practitioners (details omitted).' 'The section 'Four from what meaning to go' specifically elucidates superior practice. This passage is divided into two parts: first, it elucidates superior practice by contrasting it with inferior practice; second, it encourages people to engage in superior practice. If we consider inferior practice comprehensively, it contains various faults, but it mainly refutes those who are attached to the cycle of birth and death because this attachment creates bondage; Sravaka practitioners strive for further progress, so they consider it 'impermanent'; externalists try to abandon suffering with suffering, so they consider everything as 'suffering'; conditioned phenomena are full of defilement, so they consider everything as 'impure' (details omitted).' The sutra emphasizes elucidating superior practice to refute inferior practice. Now, understanding it from an overall perspective, the initial sutra says: 'Self' is the Tathagata (如來), merely indicating the Three Jewels (三寶 - Buddha, Dharma, Sangha), but actually encompassing all dharmas. 'Permanence' is the Dharmakaya (法身), here indicating three points, but actually encompassing all dharmas. 'Bliss' is Nirvana (涅槃), here indicating four virtues, but actually encompassing all dharmas. 'Purity' is the Unconditioned (無為), here indicating the Dharmadhatu (法界), but actually encompassing all dharmas. However, these meanings are neither vertical nor horizontal, neither singular nor different, they are inconceivable, so these meanings can be obtained, so superiority can be obtained. Next, if you want to understand further, you can practice according to the literal meaning of the sutra. Next, starting from 'When the Bhikshus went,' it refutes those biased practices, which can also be said to be repayment and request. This passage is divided into two parts: first, initiating the request; second, repaying the request and refuting biased practices. The initial initiation of the request is divided into three aspects: first, understanding the meaning and praising the Buddha; second, formally making the request due to praising the Buddha.
。三要命結請如文。從爾時佛告去。是酬請又二。初訶不應。次正酬。初訶者如來去住非汝境界。汝既不能知佛往來。寧得隨去故言不應。次酬請為二。初以人酬。次以法酬。汝前請住正欲學法。今留人法于學頓足更何所請。人酬中為三。一標付囑人。次嘆人同如來。三釋嘆初二如文。第三釋中意者如王委任大臣。巡者行也。佛欲巡行余方故委任迦葉。從汝等當知去。以法酬請又二。初酬請。次破偏行。初酬中有法譬。合譬中從春時去為偏行作譬。舊云。聞思修慧。觀文不會。今隨河西朗師。分文為兩。先明起惑失理。后修學求理。初一句是起惑。春時者年初。物生譬起惑之始。又因惑生解故言春時。有諸人等二句失珠之處。舊云大池是無常教。朗師云。是生死海。浴字或作沼多作浴。乘船遊戲三句失珠之緣。舊云。聞慧解淺故云遊戲。河西云。恚慢心如乘船五欲樂如遊戲。失琉璃寶喻失佛性。舊或言。失理或失解。沒深水中一往沒失非永失也。舊云。圓理蘊在無常教下故言沒深水中。又佛性理為恚慢生死所沒不能得現。次是時諸人下。習解求理為二。先依昔教偏修即是偽修。二明今教圓修。即是勝修。初云競捉者。即是偏修無常苦觀而習學之。瓦石自傷害譬苦。草木虛浮譬無我。砂礫水底分分離散譬無常。各各自謂
【現代漢語翻譯】 現代漢語譯本： 三、要按照經文的指示去理解『命結』。從『爾時佛告』開始，是對之前請求的迴應，分為兩部分：首先是責備不應該請求，然後是正式迴應請求。首先，責備是因為如來的去與住不是你所能理解的境界。你既然不能知道佛的往來，怎麼能跟隨前去呢？所以說『不應』。其次，迴應請求分為兩部分：首先是以人來回應，然後是以法來回應。你之前請求佛住世，正是爲了學習佛法。現在留下人和法，你的學習就完全足夠了，還請求什麼呢？以人迴應又分為三點：一是標明付囑之人，二是讚歎此人與如來相同，三是解釋讚歎的原因。前兩點如經文所示。第三點解釋的原因是，就像國王委任大臣一樣，『巡者』是巡行之意。佛想要巡行其他地方，所以委任迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）。從『汝等當知』開始，是以法來回應請求，又分為兩部分：一是迴應請求，二是破除偏頗的修行。迴應請求中包含法和譬喻，在合譬喻中，從『春時』開始，是為偏頗的修行作譬喻。舊的說法認為是聞、思、修的智慧，沒有理解經文的含義。現在我跟隨河西朗師的說法，將經文分為兩部分：先說明產生迷惑而失去真理，然後是修學以求得真理。第一句是產生迷惑，『春時』是年初，萬物生長，譬喻產生迷惑的開始。又因為迷惑而產生理解，所以說是『春時』。『有諸人等』兩句是失去寶珠的地方。舊的說法認為大池是無常的教義，朗師認為這是生死之海。『浴』字或者寫作『沼』，大多寫作『浴』。『乘船遊戲』三句是失去寶珠的因緣。舊的說法認為是聽聞佛法后理解淺薄，所以說是『遊戲』。河西認為，嗔恚和傲慢之心如同乘船，五欲之樂如同遊戲。失去琉璃寶珠，比喻失去佛性。舊的說法或者說是失去真理，或者說是失去理解。『沒深水中』，是一時沒入水中，並非永遠失去。舊的說法認為，圓滿的真理蘊藏在無常的教義之下，所以說是『沒深水中』。又佛性的真理被嗔恚、傲慢和生死所淹沒，不能顯現。其次，『是時諸人』以下，是學習理解以求得真理，分為兩部分：一是依據過去的教義偏頗地修行，也就是虛假的修行；二是闡明現在的教義圓滿地修行，也就是殊勝的修行。一開始說『競捉者』，就是偏頗地修行無常和苦的觀想而學習。『瓦石自傷害』，比喻苦。『草木虛浮』，比喻無我。『砂礫水底分分離散』，比喻無常。『各各自謂』
【English Translation】 English version: 3. It is necessary to understand 'Ming Jie' according to the instructions in the scriptures. Starting from 'Ehr Shi Fo Gao', it is a response to the previous request, divided into two parts: first, rebuking that the request should not have been made, and then formally responding to the request. First, the rebuke is because the Tathagata's going and staying are not realms that you can understand. Since you cannot know the Tathagata's comings and goings, how can you follow? Therefore, it is said 'should not'. Secondly, responding to the request is divided into two parts: first, responding with a person, and then responding with the Dharma. You previously requested the Buddha to stay in the world precisely to learn the Dharma. Now that a person and the Dharma are left behind, your learning is completely sufficient, so what else are you requesting? Responding with a person is further divided into three points: first, indicating the person entrusted; second, praising this person as being the same as the Tathagata; and third, explaining the reason for the praise. The first two points are as stated in the scriptures. The third point, explaining the reason, is like a king entrusting a minister. 'Xun Zhe' means to patrol. The Buddha wanted to patrol other places, so he entrusted Kāśyapa (one of the Buddha's ten major disciples, known for his ascetic practices). Starting from 'Ru Deng Dang Zhi', it is responding to the request with the Dharma, which is further divided into two parts: first, responding to the request; and second, refuting biased practices. The response to the request includes the Dharma and metaphors. In the combined metaphor, starting from 'Chun Shi', it is a metaphor for biased practices. The old saying considered it to be the wisdom of hearing, thinking, and cultivating, without understanding the meaning of the scriptures. Now, following the saying of Master Lang of Hexi, the scriptures are divided into two parts: first, explaining the arising of delusion and the loss of truth; and then, studying to seek the truth. The first sentence is the arising of delusion. 'Chun Shi' is the beginning of the year, when all things grow, which is a metaphor for the beginning of the arising of delusion. Moreover, because of delusion, understanding arises, so it is said 'Chun Shi'. The two sentences 'You Zhu Ren Deng' are the place where the jewel is lost. The old saying considered the great pond to be the teaching of impermanence. Master Lang considered it to be the sea of birth and death. The word 'Yu' is sometimes written as 'Zhao', but mostly written as 'Yu'. The three sentences 'Cheng Chuan You Xi' are the causes and conditions for losing the jewel. The old saying considered it to be a shallow understanding after hearing the Dharma, so it is said 'You Xi'. Hexi considered that anger and arrogance are like riding a boat, and the pleasures of the five desires are like playing games. Losing the lapis lazuli jewel is a metaphor for losing Buddha-nature. The old saying either said it was losing the truth or losing understanding. 'Mo Shen Shui Zhong' is temporarily submerged in the water, not lost forever. The old saying considered that the complete truth is contained under the teaching of impermanence, so it is said 'Mo Shen Shui Zhong'. Moreover, the truth of Buddha-nature is submerged by anger, arrogance, and birth and death, and cannot manifest. Secondly, from 'Shi Shi Zhu Ren' onwards, it is learning to understand in order to seek the truth, divided into two parts: first, practicing biasedly according to past teachings, which is false practice; and second, elucidating the current teachings to practice completely, which is superior practice. At the beginning, saying 'Jing Zhuo Zhe' is practicing biasedly by contemplating impermanence and suffering. 'Wa Shi Zi Shang Hai' is a metaphor for suffering. 'Cao Mu Xu Fu' is a metaphor for no-self. 'Sha Li Shui Di Fen Fen Li San' is a metaphor for impermanence. 'Ge Ge Zi Wei'
無非得理。次歡喜持出下。譬今教圓修。舊亦三慧今意不爾。猶是偏修之未明理未極。故言乃知非真。一往為四。一悟昔非真。二由佛性力令眾生悟。三明信解。四明慧見即是得理初文即今教起已方悟昔非。舊兩釋歡喜向前持出向後。莊嚴云。歡喜持向前出非真向後。今皆為一句。次是時寶珠下。由佛性力始明真修。此聞今教說于佛性由佛性力令眾生悟。在水中者佛性非遠。只在生死五陰身中水澄清者由佛性力令眾生悟。三於是大眾下。明一往信解喻之如見而未得取。如月形者中道圓理究竟無缺。四是時下慧見也。安徐者處在生死如在涅槃故言安徐。次汝等比丘不應下合譬。又四。先合偏修。次合圓修。三複應當知下重合偏修。四欲得真實下重合圓修。此中經文是留心處故存舊解請勿嫌煩。今釋此章。諸比丘雖聞新伊未除舊執。謂佛無常所以請住。雖信法常未信佛常。口雖請新意猶從舊。佛訶其舊執云。汝等不應作如是語佛酬其請新故言所有正法悉付迦葉。如來緣謝故去迦葉機興故付。內同佛德外委大臣秉正法教乃指圓伊而作依止酬其所請。此中為學新伊者故。故言法付迦葉。下文為不學新伊者故。故言迦葉無常不堪付囑各各為緣。今初以法酬請中為二。一法說破。二譬說破。法說者汝欲學新伊。應改迷生信猶存偽執
真法不染故云。汝先修習無常苦者非是真實。次譬中又二譬合。初如春時去先開。放逸失寶譬。次開求得不得譬。亦名有方便譬無方便譬。春時者年物俱新適悅時也。譬五塵六慾是耽湎之境。諸人者總譬放逸之徒在大池浴者大池譬生死河。浴譬恚慢愛憎等也。乘船譬乘諸業。遊戲譬著可愛果失琉璃寶者譬無解。因於放蕩慧解潛昏故言失耳。故此章破行失為便非先解。后失著樂翳解義言失耳。沒深水中者生死陰覆也。從是時諸人去為無方便求解不得作譬。諸人者通是迷徒別擬三修。悉共入水者信于初教義如入水求覓是寶者作劣三修。競捉瓦石者證三為真。自謂得者言得滅度。歡喜持出一句譬上稱歎象跡。第一善修無我內執在懷故言歡喜。向佛稱歎故言持出。譬上封執生疑之意。乃知非真者為有方便求解得者作譬。譬聞今教破昔理行非實方知苦無常等偽同瓦礫故言乃知非真。都從上來合作六意。共消求得之文。夫寶珠者。珠是本有非適今也。而眾生著樂沉沒水底拙觀推求竟不能得即理寶珠。以聞今教知前不實知字知義。始自今經即名字寶珠。是時寶珠猶在水中以珠力故水皆澄清者觀行寶珠。依教觀理。理為所詮故言猶在水中能詮如所詮。所詮如能詮故言以珠力故水則澄清。於是大眾乃見寶珠故。在水下猶如仰觀虛空月形者
相似寶珠。仰觀于月彷彿類珠似解鄰真故言乃見。相似位明矣。虛空譬相似常。月圓譬相似樂。月光譬相似凈。非上非下以上比下。自在無閡譬相似我(云云)。是時一人譬分證寶珠。以一名人。人得其門故言一人。方便力者道前圓修。安徐者安於生死作涅槃解。微妙正觀徐詳審諦不昏。教水不動心波與理相應。即分得寶珠。此約六位顯有方便勝修之人求得寶珠約行義便。汝等比丘者合得失兩譬又二。而復兩番合者。初番合三修得失。后番合四修得失應用此意。遍歷諸法皆有劣勝兩種修也。故文云。在在處處常修我想常樂凈想。豈獨今經非止一境觸處成觀思之。第三從爾時諸比丘去。是破疑教章。文為兩。初騰后破。初騰具昔教行用理如佛先說教也。而修學者行也。離我慢等用也。入涅槃者理也行理等已破竟。語勢相成正意在教。昔教若是今不應非。今教若是。何不早說(云云)。就破為兩。先嘆問。次答。答又二。先譬后合。譬為四。一譬四倒病。二譬三修藥。三譬三修病。四譬四德藥。就初為六。初倒病者王是也。內闇常凈外舉我威貪引取樂是為病者。次秉倒師者外道著常凈為頑著我樂為嚚邪病師也。三信受邪倒。謂厚賜俸祿信邪術也。四純用乳藥者倒藥也。色白是常味甘是樂膩潤為我稱藥是凈。即邪藥也。五亦
【現代漢語翻譯】 現代漢語譯本 『相似寶珠』。仰望月亮，彷彿像寶珠一樣，似乎理解了鄰近的真實，所以說才看見。『相似位』就明白了。虛空比喻『相似常』（永恒的相似）。月圓比喻『相似樂』（快樂的相似）。月光比喻『相似凈』（純凈的相似）。非上非下，以上比下。自在無礙比喻『相似我』（自我的相似）（等等）。這時，一個人比喻分證寶珠。用一個名字來代表人。人得到了門徑，所以說一個人。『方便力』是指道前的圓滿修習。『安徐』是指安於生死，把生死當作涅槃來理解。『微妙正觀』是緩慢詳細地審視諦理，不昏昧。教法之水不動，心波與真理相應。就能分得寶珠。這是從六個位次來顯示有方便善巧修習的人求得寶珠，是從行義方面來說的。『汝等比丘』，是合起來說得失兩種比喻，又有兩次。兩次合起來，第一次是合起來說三種修習的得失，第二次是合起來說四種修習的得失，應該用這個意思。遍歷諸法，都有劣勝兩種修習。所以經文中說：『在在處處常修我想、常樂凈想。』難道僅僅是這部經嗎？不僅僅是一個境界，觸處都可以成就觀想，思考它。第三，從『爾時諸比丘』開始，是破除疑惑的教義章節。文章分為兩部分，先提出，后破除。先提出，具備了過去的教義、修行、作用、道理，就像佛先前所說的教義。而修學者是修行。離開我慢等是作用。進入涅槃是道理。修行和道理等已經破除完畢。語氣互相成就，真正的意思在於教義。過去的教義如果是正確的，現在就不應該不對。現在的教義如果是正確的，為什麼不早說（等等）。就破除分為兩部分，先是嘆息發問，然後是回答。回答又分為兩部分，先是比喻，然後是合起來說。比喻分為四種，一是比喻四倒之病，二是比喻三種修習的藥，三是比喻三種修習的病，四是比喻四德之藥。就第一種來說，分為六個方面。第一，倒見之病，國王就是這樣。內心昏暗，卻認為常凈，外表舉止威嚴，貪婪地引取快樂，這就是病。第二，秉持倒見的老師，外道執著常凈為頑固，執著我樂為愚蠢邪惡的病師。第三，信受邪倒，是指厚賜俸祿，相信邪術。第四，純粹使用乳藥，是顛倒的藥。顏色白是常，味道甘甜是樂，膩潤為我，稱藥是凈，就是邪藥。第五，也
【English Translation】 English version 『Similar Jewel』. Looking up at the moon, it seems like a jewel, as if understanding the nearby truth, so it is said that one then sees. The 『similar position』 is clear. Emptiness is likened to 『similar permanence』 (the similarity of eternity). The full moon is likened to 『similar bliss』 (the similarity of happiness). Moonlight is likened to 『similar purity』 (the similarity of purity). Neither above nor below, using the above to compare with the below. Being free and unobstructed is likened to 『similar self』 (the similarity of self) (etc.). At this time, a person is likened to partially realizing the jewel. Using a name to represent a person. The person obtains the path, so it is said one person. 『Skillful means』 refers to the complete cultivation before the path. 『Peaceful and gradual』 refers to being at peace with birth and death, understanding birth and death as Nirvana. 『Subtle and correct contemplation』 is slowly and carefully examining the truth, without being confused. The water of the teachings does not move, the waves of the mind correspond with the truth. Then one can partially obtain the jewel. This is from the six positions to show that there are people with skillful means who seek and obtain the jewel, it is from the aspect of righteous conduct. 『You monks』, is combining the two metaphors of gain and loss, and there are two times. The two times combined, the first time is combining the gains and losses of the three cultivations, the second time is combining the gains and losses of the four cultivations, this meaning should be used. Traversing all dharmas, there are both inferior and superior cultivations. Therefore, the text says: 『Everywhere, constantly cultivate the thought of self, the thought of permanence, the thought of bliss, the thought of purity.』 Is it only this sutra? It is not only one realm, everywhere can accomplish contemplation, think about it. Third, starting from 『At that time, the monks』, is the chapter on breaking doubts about the teachings. The text is divided into two parts, first raising, then breaking. First raising, possessing the past teachings, practice, function, and principles, like the teachings that the Buddha previously spoke. And the practitioner is practice. Leaving behind arrogance etc. is function. Entering Nirvana is principle. Practice and principle etc. have already been broken. The tone complements each other, the true meaning lies in the teachings. If the past teachings were correct, then they should not be wrong now. If the current teachings are correct, why were they not said earlier (etc.). The breaking is divided into two parts, first lamenting and questioning, then answering. The answer is also divided into two parts, first metaphor, then combining. The metaphor is divided into four types, one is the metaphor of the disease of the four inversions (four false views), two is the metaphor of the medicine of the three cultivations, three is the metaphor of the disease of the three cultivations, four is the metaphor of the medicine of the four virtues. Regarding the first type, it is divided into six aspects. First, the disease of inverted views, the king is like this. The inner heart is dark, but thinks it is permanent and pure, the outward behavior is majestic, greedily attracting happiness, this is the disease. Second, upholding inverted teachers, externalists clinging to permanence and purity as stubborn, clinging to self and happiness as foolish and evil disease teachers. Third, believing in evil inversions, refers to generously bestowing salaries and believing in evil arts. Fourth, purely using milk medicine, is inverted medicine. The color white is permanence, the taste sweet is happiness, greasy and smooth is self, calling medicine purity, is evil medicine. Fifth, also
復不知自是邪也。六是王下亦不自知病王不別者是病者不知是倒病也。已略對竟。重更釋文。王者王領為義。如受化者亦有徒屬。譬之為王。無明為闇。著樂為鈍。世智為少智。醫譬外道。其實不能治病。而亦欲為眾生疆請。春秋傳云。心不則德義為頑口不談忠信為嚚。外道亦爾。內無真解。外無巧說。俸祿者受化眾生供養外道。純用乳藥者。總明藥少病多俱不知藥病。不知病起根源者。眾生三毒八倒由於取相取相緣于無明其所不知不知病也。雖知乳藥是不知藥。佛假說我橫計即離。乍言青白黃黑(云云)。風冷熱病者逗藥失所。風喻瞋冷喻癡熱喻愛。是王不別者何但不知藥亦不知病。次復有明醫者。譬三修藥。文為三。初說明醫。二治病緣。三正治病。初文明醫曉八術。一治身。三治眼。二治胎。四治小兒。五治創。六治毒。七治邪。八知星。內合佛知八正道能治八倒病(云云)。今通論醫有十種。一者治病但增無損或時致死空見外道也。恣行惡法善法既亡慧命亦死。二者治病不增不損常見外道也。投巖赴火不生禪定不能斷結。三者唯損無增即世醫所治差已還發斷結外道也。四治病差已不發所治不遍即二乘也。五者雖能兼遍而無巧術六度菩薩也。六者治無痛惱而不能治必死之人通菩薩也。七者治難愈病而不能一時治
【現代漢語翻譯】 現代漢語譯本： 更何況（他們）不知道自己是邪惡的呢？六師（六種外道）在國王之下，也不知道國王的病情，不能分辨（國王和病人的區別），這就是病人不知道自己得了顛倒病啊。我已經簡略地回答完畢。現在重新解釋經文。 『王者』，以統領為義。如同接受教化的人也有徒眾，可以比喻為國王。無明（avidyā）是黑暗，執著于快樂是愚鈍，世俗的智慧是淺薄的智慧。醫生比喻外道，實際上不能治療疾病，卻也想為眾生勉強請命。《春秋傳》說：『心不遵循德義叫做頑，口不談論忠信叫做嚚。』外道也是這樣，內心沒有真正的理解，外表沒有巧妙的言說。『俸祿』是指接受教化的眾生供養外道。『純用乳藥』，是說藥少病多，（國王和醫生）都不知道藥和病的情況。『不知病起根源者』，眾生的三毒（貪嗔癡）八倒（常樂我凈的顛倒）是由於取相（執著于表象），取相緣于無明，這就是他們所不知道的病。即使知道乳藥，也是不知道藥性。佛陀假說有『我』，（眾生）橫加計度，執著于『我』，就背離了（真理）。（外道）隨便說青、白、黃、黑等等。（用藥）治療風病、冷病、熱病，是投藥不當。風比喻嗔，冷比喻癡，熱比喻愛。『是王不別者』，哪裡只是不知道藥，也是不知道病。 其次又有明醫，比喻三修藥（戒定慧）。經文分為三部分：首先說明明醫，其次說明治病的因緣，最後是正式治療疾病。首先說明明醫通曉八種醫術：一、治療身體；三、治療眼睛；二、治療胎兒；四、治療小兒；五、治療創傷；六、治療毒；七、治療邪病；八、懂得星象。內在符合佛陀所知的八正道，能治療八種顛倒病（常樂我凈的顛倒）。現在通論醫生有十種：第一種，治療疾病只是增加病情，沒有減少，有時甚至導致死亡，這是空見外道。恣意施行惡法，善法已經滅亡，慧命也因此死亡。第二種，治療疾病不增加也不減少，這是常見外道。投身懸崖，跳入火中，不生禪定，不能斷除煩惱。第三種，只是減少病情，沒有增加，這是世俗醫生所治療的情況，病好之後還會復發，這是斷除煩惱的外道。第四種，治療疾病痊癒后不再復發，但所治療的範圍不全面，這是二乘（聲聞、緣覺）。第五種，雖然能夠兼顧全面，但沒有巧妙的醫術，這是六度菩薩。第六種，治療沒有痛苦煩惱，但不能治療必死之人，這是通教菩薩。第七種，治療難以治癒的疾病，但不能一時治好。
【English Translation】 English version: Moreover, how could they not even know that they themselves are evil? The six teachers (six types of non-Buddhist schools) under the king also do not know the king's illness and cannot distinguish (the difference between the king and the patient). This is like a patient not knowing that he has an inverted illness. I have briefly answered completely. Now, I will re-explain the text. 'King' means to lead and govern. Just as those who receive teachings also have followers, they can be compared to a king. Ignorance (avidyā) is darkness, attachment to pleasure is dullness, and worldly wisdom is shallow wisdom. The doctor is a metaphor for non-Buddhist schools, who in reality cannot cure diseases, but also want to force themselves to plead for sentient beings. The Chunqiu Zhuan says: 'A heart that does not follow virtue and righteousness is called stubborn, and a mouth that does not speak of loyalty and trustworthiness is called foolish.' Non-Buddhist schools are also like this, with no true understanding inside and no skillful words outside. 'Salary' refers to the offerings of sentient beings who receive teachings to non-Buddhist schools. 'Purely using milk medicine' means that there is little medicine and much illness, and (both the king and the doctor) do not know the condition of the medicine and the illness. 'Those who do not know the root cause of the illness' means that the three poisons (greed, hatred, and delusion) and eight inversions (the inversions of permanence, bliss, self, and purity) of sentient beings are due to grasping at appearances (attachment to phenomena), and grasping at appearances arises from ignorance. This is the illness they do not know. Even if they know milk medicine, they do not know the nature of the medicine. The Buddha falsely says there is a 'self', (sentient beings) make arbitrary calculations, cling to the 'self', and deviate from (the truth). (Non-Buddhists) casually talk about blue, white, yellow, black, and so on. (Using medicine) to treat wind diseases, cold diseases, and heat diseases is improper medication. Wind is a metaphor for anger, cold is a metaphor for delusion, and heat is a metaphor for love. 'The king who does not distinguish' means that he not only does not know the medicine, but also does not know the illness. Next, there is a wise doctor, which is a metaphor for the three cultivations (discipline, concentration, and wisdom). The text is divided into three parts: first, it explains the wise doctor; second, it explains the causes and conditions of curing diseases; and third, it is the formal treatment of diseases. First, it explains that the wise doctor is proficient in eight medical skills: first, treating the body; three, treating the eyes; two, treating the fetus; four, treating children; five, treating wounds; six, treating poison; seven, treating evil diseases; and eight, understanding astrology. Internally, it conforms to the Eightfold Path known by the Buddha, which can cure the eight inverted illnesses (the inversions of permanence, bliss, self, and purity). Now, generally speaking, there are ten types of doctors: The first type treats diseases by only increasing the condition without decreasing it, and sometimes even causing death. This is the non-Buddhist school with empty views. Indulging in evil practices, good practices have already perished, and the life of wisdom also dies as a result. The second type treats diseases without increasing or decreasing them. This is the common non-Buddhist school. Throwing oneself off cliffs and jumping into fire does not generate meditative concentration and cannot cut off afflictions. The third type only decreases the condition without increasing it. This is the situation treated by worldly doctors, where the disease recurs after it is cured. This is the non-Buddhist school that cuts off afflictions. The fourth type treats diseases that do not recur after they are cured, but the scope of treatment is not comprehensive. This is the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The fifth type, although able to take care of everything comprehensively, does not have skillful medical skills. This is the Bodhisattva of the Six Perfections. The sixth type treats without pain or trouble, but cannot treat those who are destined to die. This is the Bodhisattva of the Common Teaching. The seventh type treats difficult-to-cure diseases, but cannot cure them all at once.
一切病別菩薩也。八者能一時治不能令複本圓十信也。九者能一時治亦令複本而不能令過本圓中心也。十者能一時治復令過本圓後心也。今之明醫即第十醫。通達常無常等二鳥雙游即是八術。次從是時舊醫去。是治病緣為二。初同后異同為三。一同生業。二同學業。三同化緣。初同生業者。明如來託生王宮納妃生子而眾生不知咨受反生貢高如文。次同學業者。乘羊車。學書後園講武脫冠遣馬詣阿羅羅六年苦行等。四十八年者。中阿含云。就外道學必先給使四十八年。然後與法宗師云。自佛出世凡五十許年法華已來至涅槃時始明久本。前三時教唯明此身成佛無別本身。然師弟之敬必自終身則猶是外道弟子故言四十八年。從法華已來別有本身。所餘二年始非其弟子此解太漫。又開善云。四十即四禪。八年即八定。六卷云。四十八年。冶城云。八禪中各有六行厭下苦粗障攀上勝妙出合四十八。依天臺止觀中四見為根本。一見三假一假四句一見十二句四見合四十八句。即是邪法四十八年。三共入見王者是化緣同然外道實無觀機之智邪化先出故言是同。次是時客醫為王說去。即是后異又為二。初少異后頓異。初文云。醫方者如為提謂說五戒文鱗三歸技藝者即是神通。如瑞應中明。治國療病者三歸翻邪入正。譬如治國。五戒治五惡
【現代漢語翻譯】 現代漢語譯本 一切病別菩薩也。（一切病別菩薩：能夠區分所有疾病的菩薩）八者能一時治不能令複本圓十信也。（十信：菩薩修行十個階段的最初階段）九者能一時治亦令複本而不能令過本圓中心也。（中心：菩薩修行過程中的一個階段）十者能一時治復令過本圓後心也。（後心：菩薩修行過程中的一個階段）今之明醫即第十醫。通達常無常等二鳥雙游即是八術。次從是時舊醫去。是治病緣為二。初同后異同為三。一同生業。二同學業。三同化緣。初同生業者。明如來託生王宮納妃生子而眾生不知咨受反生貢高如文。次同學業者。乘羊車。學書後園講武脫冠遣馬詣阿羅羅（Alara Kalama：一位著名的隱士和哲學家，釋迦牟尼的老師之一）六年苦行等。四十八年者，中阿含云。就外道學必先給使四十八年。然後與法宗師云。自佛出世凡五十許年法華已來至涅槃時始明久本。前三時教唯明此身成佛無別本身。然師弟之敬必自終身則猶是外道弟子故言四十八年。從法華已來別有本身。所餘二年始非其弟子此解太漫。又開善云。四十即四禪。八年即八定。六卷云。四十八年。冶城云。八禪中各有六行厭下苦粗障攀上勝妙出合四十八。依天臺止觀中四見為根本。一見三假一假四句一見十二句四見合四十八句。即是邪法四十八年。三共入見王者是化緣同然外道實無觀機之智邪化先出故言是同。次是時客醫為王說去。即是后異又為二。初少異后頓異。初文云。醫方者如為提謂（Trapusa：佛陀最早的弟子之一）說五戒文鱗三歸技藝者即是神通。如瑞應中明。治國療病者三歸翻邪入正。譬如治國。五戒治五惡
【English Translation】 English version All diseases are distinguished by Bodhisattvas. (All diseases are distinguished by Bodhisattvas: Bodhisattvas who can distinguish all diseases) Eighth, they can cure temporarily but cannot restore the original perfection, which is the Ten Faiths. (Ten Faiths: The initial stage of the ten stages of Bodhisattva practice) Ninth, they can cure temporarily and restore the original state, but cannot surpass the original state, which is the Center Mind. (Center Mind: A stage in the Bodhisattva's practice) Tenth, they can cure temporarily and restore beyond the original state, which is the Later Mind. (Later Mind: A stage in the Bodhisattva's practice) The enlightened doctors of today are the tenth type of doctors. Understanding the dual movements of permanence and impermanence is the Eight Arts. Next, the old doctors depart from this time. The causes for curing diseases are twofold. Initially the same, later different, with three similarities. First, the same birth karma. Second, the same learning karma. Third, the same transformative affinity. The first, same birth karma, explains that the Tathagata was born in a royal palace, took consorts, and had children, yet sentient beings do not seek guidance but instead become arrogant, as stated in the text. Next, the same learning karma, involves riding a sheep cart, learning to write, practicing martial arts in the rear garden, removing the crown, sending away the horse, and going to Alara Kalama (Alara Kalama: A renowned hermit and philosopher, one of Siddhartha Gautama's teachers) for six years of ascetic practice, etc. Regarding the forty-eight years, the Madhyama Agama Sutra states that studying with non-Buddhists requires serving them for forty-eight years before they impart the Dharma. The master says that from the Buddha's appearance in the world for about fifty years, from the Lotus Sutra until Nirvana, the long-standing original nature is revealed. The teachings of the first three periods only explain that this body attains Buddhahood, without a separate original nature. However, the respect between teacher and disciple must last a lifetime, so they are still disciples of non-Buddhists, hence the mention of forty-eight years. From the Lotus Sutra onwards, there is a separate original nature. The remaining two years are not as disciples, but this explanation is too broad. Furthermore, Kaishan says that forty represents the Four Dhyanas, and eight years represent the Eight Samadhis. The sixth volume states forty-eight years. Yecheng says that each of the Eight Dhyanas has six aspects:厭下苦粗障攀上勝妙出合 (厭下苦粗障攀上勝妙出合 -厭下苦粗障攀上勝妙出合). According to the Tiantai Zhiyi's contemplation, the Four Views are fundamental. One view has three falsities, one falsity has four sentences, one view has twelve sentences, and the four views combined have forty-eight sentences. These are the forty-eight years of heretical Dharma. The three together entering to see the king is the same transformative affinity, but non-Buddhists truly lack the wisdom to observe opportunities, and heretical transformations emerge first, hence the statement of similarity. Next, the guest doctor speaks to the king at this time, which is the later difference, again twofold. Initially a slight difference, later a sudden difference. The initial text says that medical formulas are like explaining the Five Precepts to Trapusa (Trapusa: One of the earliest disciples of the Buddha), and the three refuges and skills are like supernatural powers, as explained in the Auspicious Response Sutra. Governing the country and curing diseases is like turning away from heresy and entering righteousness through the Three Refuges. Just as governing a country, the Five Precepts cure the five evils.
譬之療病。又歸戒者皆能翻邪治惡。時王聞已即是歸正驅令出國即是舍邪從是。時客醫去即是頓異。又二。先觀機頓異。次設教頓異。初觀機中有問有答。實非顯灼二往復也。初求愿者唯觀一初教之機也。次王即答者根緣冥對右臂身份者右手動便譬初教中無常苦。便余身份者譬后機教並皆隨順此。即已有大機意也。又解右臂譬我見。余分譬諸惑。作此解者于初教便彼客醫言。我不敢多者此重觀機但唯須初教一機多傷損者我是生惑妨害事多。若聞正教猶故計我。當斷善根之首。橫死者以解斷惑。此是壽終以惑障解此名橫死。時王答言下眾生受化。復傳未聞即上中下皆得悟也。次爾時客醫去。即正施教此中舉五味者。即五門觀。辛譬不凈。苦譬無我。咸譬無常。甜譬空。酢譬苦(云云)。三其後不久下正治。眾生復起無常之病。前破邪常說無常教。眾生不解定執一切皆是無常還覆成病。譬如癡人謂鹿為馬。智人語言。此鹿非馬。雖知鹿無馬而執無為馬。何處復有無是馬耶。故無馬是病。起無常倒。復有多種。一謂佛果無常此病易見。二謂生死無常此病難見。何者生死即是真常。佛性既謂無常寧不是病。文云。王復得病者眾生病也。文為二。一正起病。二根緣扣佛初如文。次即命是醫下根緣扣佛如遣使命醫。古本云。我今病
【現代漢語翻譯】 現代漢語譯本： 這好比是治療疾病。而且歸依戒律的人都能扭轉邪惡，治理罪惡。當時國王聽了之後，立即歸正，驅逐出國，就是捨棄邪惡，服從正道。當時客醫離去，就是立刻改變。又有兩種頓異：一是先觀察根機而頓異，二是設定教法而頓異。最初的觀察根機中，有問有答，實際上並非顯明灼見的往復。最初求愿的人，只是觀察最初教化的根機。其次國王的回答，是根緣暗合，右臂身份，右手動用方便，譬如初教中的無常苦。其餘身份，譬如後來的根機教化，都隨順於此。這已經有了大的根機意圖。又解釋右臂譬如我見，其餘部分譬如各種迷惑。作此解釋的人，在初教中，就如同那位客醫所說：『我不敢多說』，這是重視觀察根機，只需要最初教化的一種根機，說多了反而會傷損。『我是生惑，妨害事情多』，如果聽聞正教，仍然執著於我，就會斷絕善根之首。『橫死』，是以理解斷絕迷惑。這是壽命終結時，被迷惑障礙理解，這叫做橫死。當時國王回答說，下眾生接受教化，又傳授未曾聽聞的，就是上中下等根器的人都能領悟。其次，當時客醫離去，就是正式施教。這裡舉出五味，就是五門觀。辛味譬如不凈，苦味譬如無我，鹹味譬如無常，甜味譬如空，酢味譬如苦。（等等）。第三，其後不久，正式治理。眾生又生起無常的疾病。先前破除邪常，說無常的教義，眾生不理解，一定執著一切都是無常，反而成了疾病。譬如愚癡的人把鹿當成馬，聰明人說，這鹿不是馬。雖然知道鹿不是馬，卻執著沒有馬就是馬。哪裡又有不是馬的呢？所以沒有馬就是病，生起無常的顛倒。又有很多種：一是認為佛果無常，這種病容易見到。二是認為生死無常，這種病難以見到。為什麼呢？生死就是真常，佛性既然認為是無常，難道不是病嗎？經文中說，國王又得了病，就是眾生得了病。經文分為兩部分：一是正式生病，二是根緣扣佛，最初如經文所說。其次，立即命令使醫，下根緣扣佛，如同派遣使命醫。古本說，我現在病了。
【English Translation】 English version: It is like treating an illness. Moreover, those who take refuge in the precepts can reverse evil and govern wickedness. When the king heard this, he immediately returned to righteousness, driving [the guest physician] out of the country, which means abandoning evil and following the right path. The guest physician's departure at that time signifies an immediate change. There are also two kinds of immediate differences: first, the immediate difference based on observing the faculties; second, the immediate difference based on establishing the teachings. In the initial observation of faculties, there are questions and answers, but in reality, it is not a clear and obvious back-and-forth. The initial seeker only observes the initial opportunity for teaching. Secondly, the king's response is a tacit agreement of roots and conditions; the right arm and body represent the right hand being convenient to use, which is like the impermanence and suffering in the initial teaching. The remaining parts of the body are like the subsequent teachings of faculties, all of which follow this. This already contains a great intention of faculties. Furthermore, the right arm is explained as representing the view of self, and the remaining parts represent various delusions. Those who make this explanation, in the initial teaching, are like the guest physician saying, 'I dare not say much,' which emphasizes observing the faculties, only needing one kind of faculty for the initial teaching; saying too much would cause harm. 'I am born with delusions, and there are many things that hinder,' if one hears the correct teaching but still clings to the self, one will sever the head of the roots of goodness. 'Violent death' means severing delusions through understanding. This is when life ends, and understanding is obstructed by delusions, which is called violent death. At that time, the king replied that the lower beings receive teaching, and those who have not heard it are also taught, meaning that people of superior, middle, and inferior faculties can all awaken. Secondly, at that time, the guest physician left, which means formally administering the teaching. Here, mentioning the five flavors refers to the five gates of contemplation. Spicy flavor is like impurity (不凈), bitter flavor is like no-self (無我), salty flavor is like impermanence (無常), sweet flavor is like emptiness (空), and sour flavor is like suffering (苦). (Etc.). Thirdly, not long after, there was formal governance. Beings again developed the illness of impermanence. Previously, to break the false permanence, the teaching of impermanence was spoken, but beings did not understand, definitely clinging to everything as impermanent, which instead became an illness. It is like a foolish person mistaking a deer for a horse; a wise person says, 'This deer is not a horse.' Although one knows that a deer is not a horse, one clings to the absence of a horse as being a horse. Where is there again something that is not a horse? Therefore, the absence of a horse is the illness, giving rise to the inverted view of impermanence. There are also many kinds: first, thinking that the fruit of Buddhahood is impermanent, this illness is easy to see. Second, thinking that birth and death are impermanent, this illness is difficult to see. Why? Birth and death are truly permanent; since Buddha-nature (佛性) is considered impermanent, is it not an illness? The text says, 'The king again became ill,' which means that beings became ill. The text is divided into two parts: first, formally becoming ill; second, the roots and conditions knocking on the Buddha, initially as the text says. Secondly, immediately ordering the physician, the lower roots and conditions knocking on the Buddha, like dispatching a mission to the physician. The ancient version says, 'I am now ill.'
重困苦欲死四醫占王病下。說今真常四德之藥。文為四。一一往為說。二眾生不受。三如來重說。四眾生方受。初文又四。一正說。二開權。三顯實。四病藥相治。初即如來正為說常次我于先時下開權。古本云。所斷乳藥是大妄語。今經治定止言昔非實語明昔權宜說非究竟。三今若服下。顯實即顯今時常樂之教。四王今患熱下病藥相治無常譬火。能燒世間故言患熱。今圓常之藥猶如乳味能治熱病。次時王語醫下。眾生不受即前諸比丘疑執不受常住之言文中有四。雙驚雙譏貶如來褒外道。狂耶是一驚。熱病是一驚。故云雙驚。狂謂失心之病。今驚如來為是失本無常之解。熱病者是驚如來為更起于邪常惑耶。汝先言毒。今云何服。即是雙譏。汝先言毒。今云何服。即是以昔譏今。今既令服先那言毒即是以今譏昔。回互此語即兩譏也。欲欺我耶者還成上意。三先醫所贊下。是貶咎如來。如來誤我驅逐舊醫。四如汝所言下。褒外道如文。三是時客醫下如來重說即是此中破執釋疑。文中有四。一止其所說。二正為釋疑。三重問。四重答。此初即一往止其所說。次如蟲食木下正為解釋。又二。先譬后合。此中通體是譬。今更為譬。作譬明外道橫計之我。偶與正我名同而非解理如蟲食木。次大王當知下合譬可尋。三時王問言下重問。
【現代漢語翻譯】 現代漢語譯本 重困苦欲死，四醫占王病下。說今真常四德之藥。文為四：一一往為說，二眾生不受，三如來重說，四眾生方受。初文又四：一正說，二開權，三顯實，四病藥相治。初即如來正為說常，次『我于先時』下開權。古本云：『所斷乳藥是大妄語。』今經治定，止言『昔非實語』，明昔權宜說非究竟。三『今若服』下，顯實，即顯今時常樂之教。四『王今患熱』下，病藥相治，無常譬火，能燒世間，故言患熱。今圓常之藥，猶如乳味，能治熱病。次『時王語醫』下，眾生不受，即前諸比丘疑執不受常住之言，文中有四：雙驚雙譏貶如來褒外道。『狂耶』是一驚，『熱病』是一驚，故云雙驚。『狂』謂失心之病，今驚如來為是失本無常之解。『熱病』者，是驚如來為更起于邪常惑耶。『汝先言毒，今云何服？』即是雙譏。『汝先言毒，今云何服？』即是以昔譏今。『今既令服，先那言毒？』即是以今譏昔。回互此語，即兩譏也。『欲欺我耶』者，還成上意。三『先醫所贊』下，是貶咎如來，如來誤我，驅逐舊醫。四『如汝所言』下，褒外道如文。三『是時客醫』下，如來重說，即是此中破執釋疑。文中有四：一止其所說，二正為釋疑，三重問，四重答。此初即一往止其所說。次『如蟲食木』下，正為解釋，又二：先譬后合。此中通體是譬，今更為譬，作譬明外道橫計之我，偶與正我名同而非解理，如蟲食木。次『大王當知』下，合譬可尋。三『時王問言』下，重問。 English version The king is severely ill and near death, and the four physicians are consulted about his illness. They speak of the medicine of true permanence and the four virtues. The text is divided into four parts: first, the Buddha initially speaks of it; second, the assembly does not accept it; third, the Tathagata (如來) [Thus Come One, Buddha] speaks of it again; and fourth, the assembly then accepts it. The first part is further divided into four: first, the direct explanation; second, the provisional teaching; third, the revealing of the ultimate truth; and fourth, the correspondence between the illness and the medicine. The first is the Tathagata directly explaining permanence. Then, starting with 'I at a previous time,' the provisional teaching is introduced. An old version says: 'The milk medicine that was rejected is a great falsehood.' This sutra now clarifies, stating only 'The past was not the true teaching,' clarifying that the past expedient teachings were not ultimate. Third, starting with 'If you take it now,' the ultimate truth is revealed, which is the teaching of permanence, bliss, self, and purity of the present time. Fourth, starting with 'The king is now suffering from heat,' the illness and medicine correspond. Impermanence is likened to fire, which can burn the world, hence the saying 'suffering from heat.' The medicine of perfect permanence is like the taste of milk, which can cure the heat illness. Next, starting with 'The king spoke to the physician,' the assembly does not accept it, meaning the previous Bhikshus (比丘) [monks] doubted and did not accept the words of permanence. The text contains four aspects: double astonishment, double criticism, disparaging the Tathagata, and praising the heretics. 'Is he mad?' is one astonishment, 'heat illness' is another astonishment, hence the saying 'double astonishment.' 'Mad' refers to a disease of losing one's mind. Now, they are astonished that the Tathagata seems to have lost his original understanding of impermanence. 'Heat illness' is astonishment that the Tathagata is creating a heretical doctrine of permanence. 'You said it was poison before, how can you prescribe it now?' This is double criticism. 'You said it was poison before, how can you prescribe it now?' This is criticizing the present with the past. 'Now you are prescribing it, why did you say it was poison before?' This is criticizing the past with the present. The mutual exchange of these words constitutes double criticism. 'Do you want to deceive me?' This reverts to the previous meaning. Third, starting with 'What the previous physicians praised,' this is disparaging the Tathagata, saying the Tathagata misled me and drove away the old physicians. Fourth, starting with 'As you said,' praising the heretics as the text describes. Third, starting with 'At that time, the guest physician,' the Tathagata speaks again, which is to break through attachments and resolve doubts. The text contains four aspects: first, stopping their speech; second, directly resolving doubts; third, repeated questioning; and fourth, repeated answering. This first part is simply stopping their speech. Next, starting with 'Like a worm eating wood,' directly explaining, again in two parts: first, a metaphor, then a combination. This entire section is a metaphor. Now, another metaphor is made, creating a metaphor to clarify the heretics' false conception of 'self,' which happens to have the same name as the true 'self' but does not understand the principle, like a worm eating wood. Next, starting with 'Great King, you should know,' the combination of the metaphor can be found. Third, starting with 'At that time, the king asked,' repeated questioning.
【English Translation】 English version The king is severely ill and near death, and the four physicians are consulted about his illness. They speak of the medicine of true permanence and the four virtues. The text is divided into four parts: first, the Buddha initially speaks of it; second, the assembly does not accept it; third, the Tathagata (如來) [Thus Come One, Buddha] speaks of it again; and fourth, the assembly then accepts it. The first part is further divided into four: first, the direct explanation; second, the provisional teaching; third, the revealing of the ultimate truth; and fourth, the correspondence between the illness and the medicine. The first is the Tathagata directly explaining permanence. Then, starting with 'I at a previous time,' the provisional teaching is introduced. An old version says: 'The milk medicine that was rejected is a great falsehood.' This sutra now clarifies, stating only 'The past was not the true teaching,' clarifying that the past expedient teachings were not ultimate. Third, starting with 'If you take it now,' the ultimate truth is revealed, which is the teaching of permanence, bliss, self, and purity of the present time. Fourth, starting with 'The king is now suffering from heat,' the illness and medicine correspond. Impermanence is likened to fire, which can burn the world, hence the saying 'suffering from heat.' The medicine of perfect permanence is like the taste of milk, which can cure the heat illness. Next, starting with 'The king spoke to the physician,' the assembly does not accept it, meaning the previous Bhikshus (比丘) [monks] doubted and did not accept the words of permanence. The text contains four aspects: double astonishment, double criticism, disparaging the Tathagata, and praising the heretics. 'Is he mad?' is one astonishment, 'heat illness' is another astonishment, hence the saying 'double astonishment.' 'Mad' refers to a disease of losing one's mind. Now, they are astonished that the Tathagata seems to have lost his original understanding of impermanence. 'Heat illness' is astonishment that the Tathagata is creating a heretical doctrine of permanence. 'You said it was poison before, how can you prescribe it now?' This is double criticism. 'You said it was poison before, how can you prescribe it now?' This is criticizing the present with the past. 'Now you are prescribing it, why did you say it was poison before?' This is criticizing the past with the present. The mutual exchange of these words constitutes double criticism. 'Do you want to deceive me?' This reverts to the previous meaning. Third, starting with 'What the previous physicians praised,' this is disparaging the Tathagata, saying the Tathagata misled me and drove away the old physicians. Fourth, starting with 'As you said,' praising the heretics as the text describes. Third, starting with 'At that time, the guest physician,' the Tathagata speaks again, which is to break through attachments and resolve doubts. The text contains four aspects: first, stopping their speech; second, directly resolving doubts; third, repeated questioning; and fourth, repeated answering. This first part is simply stopping their speech. Next, starting with 'Like a worm eating wood,' directly explaining, again in two parts: first, a metaphor, then a combination. This entire section is a metaphor. Now, another metaphor is made, creating a metaphor to clarify the heretics' false conception of 'self,' which happens to have the same name as the true 'self' but does not understand the principle, like a worm eating wood. Next, starting with 'Great King, you should know,' the combination of the metaphor can be found. Third, starting with 'At that time, the king asked,' repeated questioning.
四客醫答言下重答。又二。先唱兩章門。次釋兩章門。初唱章門者。初即毒藥邪常章門。二即甘露真常章門。次云何是乳下釋兩章門。又二。先廣釋甘露。后略解毒藥。所以爾者。既廣識甘露反此即毒不勞繁文。就初釋甘露章又三。牒釋結初牒可見。次若是乳牛下釋章門。舊解七事初事者。本明於乳而言牛者欲明乳從牛出譬教是佛說。此言牛者為犢子時不食酒糟等后成大牛其乳則善。譬為菩薩時已不起斷常果時多得。諸法師云。酒糟能令荒醉以譬五欲之愛。滑草滑利則譬利使。麥䴬粗澀以譬鈍使。興皇云。酒是真味糟糠則無譬橫說求真無復真味。又云。酒清浮在上。糟沉濁在下。譬斷常高下。滑草譬貪慾。麥䴬譬瞋恚。次其犢調善下第二事明覆有善好眷屬放牧之處。第三事所行境界不高不下。二解一云。慢心為高。愛心為下。又云。二乘為高。凡夫在下。飲以清水下。第四事明唯有般若清水無戲論馳動不與特牛下。第五事外譬特牛是無乳之牛內合。諸惡知識斷常之人不受中道圓常之教。即是特牛飲食調適下。第六事舊云。禪定之水譬之如飲。智慧資糧喻之如食。明定慧二事並得所宜。又云。正以此慧方便自資不令失所故言調適行住得所第七事。舊云。精進勤策名為行取捨調停故言住。又云。常在中道平正故言行住得所
【現代漢語翻譯】 現代漢語譯本： 四客醫（指精通醫術的四個人）回答問題，下面詳細解答。分為兩部分。首先提出兩個章節的綱要，然後解釋這兩個章節的綱要。首先提出章節綱要，第一是毒藥邪常（比喻錯誤的、不恒常的教義）章節的綱要，第二是甘露真常（比喻正確的、恒常的教義）章節的綱要。接下來，『云何是乳（什麼是乳）』，下面解釋這兩個章節的綱要。又分為兩部分，先詳細解釋甘露，后簡略解釋毒藥。之所以這樣，是因為如果廣泛認識了甘露，那麼與甘露相反的就是毒藥，不需要繁瑣的文字。在最初解釋甘露章節時，又分為三部分，先是『牒釋結（引用並解釋結論）』，首先引用可見的內容。其次，『若是乳牛下（如果是乳牛）』，解釋章節的綱要。舊的解釋有七件事，第一件事，本來是說明乳，而提到牛，是爲了說明乳是從牛中產生的，比喻教義是佛陀所說。這裡說牛，是因為小牛犢的時候不吃酒糟等物，後來長成大牛，它的乳汁就好。比喻菩薩在因地時不起斷見和常見，果地時多有證得。各位法師說，酒糟能使人荒唐醉酒，用來比喻五欲之愛。滑草滑膩，用來比喻利使（敏銳的煩惱）。麥䴬粗糙澀口，用來比喻鈍使（遲鈍的煩惱）。興皇（指僧朗）說，酒是真味，糟糠則沒有真味，比喻橫加議論求真，反而沒有真味。又說，酒清澈浮在上面，糟粕渾濁沉在下面，比喻斷見和常見的高下。滑草比喻貪慾，麥䴬比喻嗔恚。接下來，『其犢調善下（它的小牛馴服善良）』，第二件事說明還有善良美好的眷屬，『放牧之處（放牧的地方）』，第三件事說明所行境界不高不低。有兩種解釋，一種說法是，慢心是高，愛心是低。另一種說法是，二乘是高，凡夫是低。『飲以清水下（飲用清水）』，第四件事說明只有般若清水，沒有戲論的馳騁動搖，『不與特牛下（不與特牛在一起）』，第五件事，外在比喻特牛是沒有乳汁的牛，內在對應諸惡知識、斷常之人，不接受中道圓常的教義。這就是特牛。『飲食調適下（飲食調和適宜）』，第六件事，舊的說法是，禪定的水比喻飲用，智慧的資糧比喻食物，說明定和慧兩件事都得到適宜。又說，正是用這種智慧方便來資助自己，不讓它失去作用，所以說調適。『行住得所（行走和安住都得到合適的地方）』，第七件事，舊的說法是，精進勤勉策勵叫做行，取捨調停叫做住。又說，常常在中道保持平衡公正，所以說行走和安住都得到合適的地方。
【English Translation】 English version: The four physicians (referring to four people proficient in medicine) answer the question, and a detailed explanation follows. It is divided into two parts. First, the outlines of the two chapters are presented, and then the outlines of these two chapters are explained. First, the chapter outlines are presented. The first is the outline of the chapter on 'Poisonous Medicine and Impermanence' (metaphor for incorrect and non-eternal teachings), and the second is the outline of the chapter on 'Nectar and True Permanence' (metaphor for correct and eternal teachings). Next, 'What is milk?', and below, the outlines of these two chapters are explained. It is again divided into two parts: first, a detailed explanation of nectar, and then a brief explanation of poisonous medicine. The reason for this is that if nectar is widely recognized, then the opposite of nectar is poisonous medicine, and there is no need for verbose text. In the initial explanation of the nectar chapter, it is further divided into three parts: first, 'Referencing and Explaining the Conclusion', first referencing the visible content. Second, 'If it is a milk cow', explaining the chapter outline. The old explanation has seven points. The first point is that originally it is explaining milk, but mentioning the cow is to explain that milk comes from the cow, which is a metaphor that the teachings are spoken by the Buddha. Here, the cow is mentioned because when it is a calf, it does not eat distillers grains and other things, and later it grows into a big cow, and its milk is good. This is a metaphor that when a Bodhisattva is on the causal ground, they do not give rise to views of annihilation or permanence, and on the resultant ground, they attain much realization. The Dharma masters say that distillers grains can make people delirious and drunk, which is used to metaphorize the love of the five desires. Slippery grass is slippery, which is used to metaphorize sharp afflictions (acute defilements). Wheat bran is rough and astringent, which is used to metaphorize dull afflictions (latent defilements). Xinghuang (referring to Senglang) said that wine is the true flavor, while distillers grains have no true flavor, which is a metaphor for seeking truth through arbitrary discussions, but there is no true flavor. It is also said that clear wine floats on top, while turbid dregs sink below, which is a metaphor for the high and low of annihilation and permanence. Slippery grass is a metaphor for greed, and wheat bran is a metaphor for anger. Next, 'Its calf is tamed and good', the second point explains that there are also good and virtuous companions, 'The place of grazing', the third point explains that the realm of practice is neither high nor low. There are two explanations. One explanation is that arrogance is high, and love is low. Another explanation is that the Two Vehicles are high, and ordinary people are low. 'Drinking clear water', the fourth point explains that there is only clear water of Prajna, without the agitation and movement of discursive thoughts, 'Not with a sterile cow', the fifth point, the external metaphor is that a sterile cow is a cow without milk, and the internal correspondence is with evil knowledge, people of annihilation and permanence, who do not accept the teachings of the Middle Way and Perfect Permanence. This is the sterile cow. 'Diet is well-adjusted', the sixth point, the old saying is that the water of meditation is a metaphor for drinking, and the resources of wisdom are a metaphor for food, explaining that both meditation and wisdom are obtained appropriately. It is also said that it is precisely with this wisdom and skillful means that one supports oneself, not allowing it to lose its function, so it is said to be well-adjusted. 'Walking and dwelling are in the right place', the seventh point, the old saying is that diligent and assiduous encouragement is called walking, and adjusting acceptance and rejection is called dwelling. It is also said that always maintaining balance and impartiality in the Middle Way, so it is said that walking and dwelling are in the right place.
。次除是乳已下釋毒藥章門。今明是義不然。何者既舉甘露破于毒乳應辨常義破于無常。何用利鈍兩使釋滑草麥䴬。復將矜己以蔑人。解高原下濕此與聲聞斷。見思何異。共二乘無我我所何殊。同於無常如何破病今所不用。今釋七事牛譬教主。即喻法身常身舍那尊特異於無常丈六。乳譬常教。此乳亦名醍醐。下文云。牛食。忍草即出醍醐。是其義也。酒糟者酒清譬無為定。糟濁譬有為定。佛不耽染真諦三昧如不食酒。不味者俗諦三昧如不食糟。滑草麥䴬者泥洹智易得如滑。分別智難生如䴬。佛智非一切智非道種智。其犢調善者得中道理柔和善順。不處高原下。濕者不以涅槃為證不以生死可住。飲以清水者非五欲淤泥非無明闇濁離此二邊。即佛性清水不馳空真不驟俗假。不與特牛同群者特牛無乳。譬無慈悲明佛有不共慈悲。飲食調適者入空為饑出假為飽。中道不入不出。即不饑不飽。行住得所者住秘密藏是住得所。二鳥雙游是行得所。如此釋者。符經合義。常破無常文理俱會豈與他同。四從爾時大王下眾生受化又四。一受教傳化。二餘人不受。三重為說。四方信受。初文前自信受后更傳化。即上根人自得解已傳化中下皆令得悟。次國人聞之下中下不受。三王言下重複傳化。四爾時大王下上中下根俱時領悟次汝等比丘下。
【現代漢語翻譯】 現代漢語譯本： 『次除』是指在『乳已下釋毒藥章門』之後的內容。現在要闡明的是這個道理，如果不是這樣，為什麼既已用甘露來破除毒乳，就應該用常義來破除無常呢？為什麼還要用利鈍兩種方式來解釋滑草、麥䴬（mài fá，麥麩）呢？又為什麼要用自以為是來輕視別人呢？解釋高原下濕，這與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）斷除見思惑（錯誤的見解和思惑）有什麼不同？與二乘（聲聞乘和緣覺乘）的無我我所（沒有『我』和『我所擁有』的執著）有什麼區別？如果與無常相同，又如何破除病苦呢？這些都是現在所不採用的。 現在解釋七事牛譬（用牛的七個方面來比喻佛法）：牛譬喻教主，也就是比喻法身常身舍那（Vairocana，光明遍照）佛，他與無常的丈六金身不同。乳譬喻常教。這乳也叫做醍醐（ghṛta-maṇḍa，精煉的乳酪，比喻佛法的精髓）。下文說：『牛吃忍草，就能產出醍醐』，就是這個意思。酒糟比喻無為定（不造作的禪定）是清凈的，酒糟的渾濁比喻有為定（有造作的禪定）。佛不耽染真諦三昧（證悟空性的禪定），就像不喝酒一樣；不品嚐俗諦三昧（證悟世俗諦的禪定），就像不吃酒糟一樣。滑草麥䴬比喻泥洹智（涅槃智慧）容易獲得，就像滑草一樣；分別智（區分諸法差別的智慧）難以產生，就像麥䴬一樣。佛智不是一切智（聲聞的智慧），也不是道種智（菩薩的智慧）。 那頭小牛調馴善良，比喻證得中道，心性柔和善良順從。不處高原下濕，比喻不以涅槃為最終的證悟，也不以生死為可以安住的地方。飲以清水，比喻既不沉溺於五欲的淤泥，也不處於無明的黑暗渾濁之中，遠離這兩種極端，就是佛性的清水，不馳逐于空真（偏執于空性的真理），也不急於世俗的假象。不與特牛同群，因為特牛沒有乳，比喻沒有慈悲；而佛有不共的慈悲。飲食調適，比喻入空觀時如同飢餓，出假觀時如同飽足，中道既不入空也不出假，就是不饑不飽。行住得所，安住于秘密藏（如來藏）就是住得所，二鳥雙游（智慧和慈悲並行）就是行得所。這樣解釋，就符合經文的意義，用常義破除無常，文理都能融會貫通，怎麼能與其他的解釋相同呢？ 從『爾時大王』以下，是說眾生接受教化的情況，又分為四種：一是接受教誨並傳播教化，二是其他人不接受，三是佛陀再次為他們宣說，四是最終都信受領悟。第一種情況是，前面自己信受，後面又傳播教化，這是上根之人，自己得到解悟后，又傳播教化，使中下根之人都能得到覺悟。第二種情況是，國內的人聽了之後，中下根之人不接受。第三種情況是，國王再次重複地傳播教化。第四種情況是，『爾時大王』以下，說明上中下根之人同時領悟。接下來『汝等比丘』以下，……
【English Translation】 English version: 'Ci Chu' refers to the content after 'Ru Yi Xia Shi Du Yao Zhang Men' (Chapter on Explaining Poisons After Milk). Now, the principle to be clarified is this: if it were not so, why, having already used nectar to dispel poisonous milk, should one use the meaning of permanence to dispel impermanence? Why use the two methods of sharpness and dullness to explain slippery grass and wheat bran? And why use self-righteousness to belittle others? Explaining high ground and low dampness, how is this different from the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) severing the afflictions of views and thoughts (wrong views and delusive thoughts)? How is it different from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) having no 'self' and 'what belongs to self' (no attachment to 'I' and 'mine')? If it is the same as impermanence, how can it dispel suffering? These are all things that are not used now. Now, explaining the seven similes of the cow (using seven aspects of the cow to illustrate the Dharma): the cow symbolizes the teaching master, which is a metaphor for the Dharma-body, the eternal body of Vairocana (the Buddha of pervasive light), who is different from the impermanent sixteen-foot golden body. Milk symbolizes the eternal teaching. This milk is also called ghṛta-maṇḍa (clarified butter, symbolizing the essence of the Buddha's teachings). The text below says: 'When the cow eats tolerant grass, it produces ghṛta-maṇḍa,' which is the meaning of it. The dregs of wine symbolize the unconditioned samādhi (non-active meditation) as pure, and the turbidity of the dregs symbolizes the conditioned samādhi (active meditation). The Buddha does not indulge in the true-nature samādhi (meditation on emptiness), just as he does not drink wine; he does not taste the conventional-truth samādhi (meditation on conventional truth), just as he does not eat dregs. Slippery grass and wheat bran symbolize that the wisdom of Nirvāṇa is easy to obtain, like slippery grass; the wisdom of discrimination (wisdom to distinguish the differences between all dharmas) is difficult to produce, like wheat bran. The Buddha's wisdom is neither the all-knowing wisdom (of Śrāvakas) nor the wisdom of the path-seeds (of Bodhisattvas). The well-trained and virtuous calf symbolizes attaining the Middle Way, with a gentle, virtuous, and obedient nature. Not dwelling on high ground or low dampness symbolizes not taking Nirvāṇa as the ultimate attainment, nor taking birth and death as a place to dwell. Drinking clear water symbolizes neither being immersed in the mud of the five desires nor being in the darkness and turbidity of ignorance, being away from these two extremes is the clear water of Buddha-nature, not rushing after the emptiness of truth (clinging to the truth of emptiness), nor hurrying after the false appearances of the world. Not being in the same herd as the castrated bull, because the castrated bull has no milk, symbolizes having no compassion; while the Buddha has uncommon compassion. Regulating food and drink symbolizes entering emptiness as hunger, and emerging from emptiness as fullness, the Middle Way is neither entering nor emerging, which is neither hunger nor fullness. Walking and dwelling appropriately, dwelling in the secret treasury (Tathāgatagarbha) is dwelling appropriately, and two birds flying together (wisdom and compassion going together) is walking appropriately. Explaining it this way, it conforms to the meaning of the scriptures, using the meaning of permanence to dispel impermanence, the text and the meaning can be integrated, how can it be the same as other explanations? From 'At that time, the Great King' onwards, it speaks of the situation of sentient beings receiving teachings, which is divided into four types: first, receiving teachings and spreading them; second, others not receiving them; third, the Buddha speaking to them again; and fourth, finally all believing and understanding. The first situation is that one believes oneself first, and then spreads the teachings, this is a person of superior capacity, after gaining understanding oneself, one spreads the teachings, so that people of medium and inferior capacity can all attain enlightenment. The second situation is that after the people of the country hear it, people of medium and inferior capacity do not accept it. The third situation is that the king repeatedly spreads the teachings. The fourth situation is that 'At that time, the Great King' onwards, it explains that people of superior, medium, and inferior capacity understand at the same time. Next, 'You Bhikshus' onwards, ...
合譬。上本有兩藥兩病。今此閤中但合兩藥不合兩病。所以然者。本疑經教有說不說。若昔非者即不須說。今若是者何不早說。今用此意除疑為邪常故不得早說。今常復破邪常病故只得說于昔空無常今直合。兩藥令于教門可解故不復言病文中。初合無常之藥。后合真常之藥。上譬中先明始同后明末異。今亦偏合此先合始同。今言如來為大醫王。正合前時有明醫曉八種術。出現於世者今合從遠方來。次降伏一切下合末異。初合漸異即合共入見王說種種醫方及余技藝治國療病等。次欲伏外道下合頓異。即此教意無我無常合前和合諸藥。謂辛苦咸五味。次比丘當知下合此教意前結外道之非。后結今教為是。為調眾生為知時故須說此無。三如是無我一句二解。一云此語向後。二云此猶屬前有因緣故。合前真常之教。合後又三。第一正說。二簡外道之非。三說如來之是。
大般涅槃經疏卷第六 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第七
隋章安頂法師撰
唐天臺沙門湛然再治
長壽品
前之三品嚴觀所安。此品存本但改命為長。移壽在下西方語倒不移亦善。譯人左右應無別意。恐依上文。當知如來即是長壽。或依偈初。云何得長壽長只是常。何不用
【現代漢語翻譯】 現代漢語譯本： 合譬。前面的章節有兩藥兩病的比喻。現在這個合譬中，只合了兩藥，沒有合兩病。為什麼呢？因為之前懷疑經教有說和不說。如果過去是不對的，就不需要說。現在如果是對的，為什麼不早說？現在用這個意思消除疑惑，因為邪常的緣故，不得早說。現在常又破邪常的病，所以只能說過去的空無常，現在直接合。兩種藥是爲了讓教門可以理解，所以不再在文中說病。開始合無常之藥，後來合真常之藥。前面的比喻中，先說明開始相同，后說明結尾不同。現在也偏重於合這個，先合開始相同。現在說如來是大醫王，正好合了前面說的有明醫通曉八種醫術，出現在世上，現在合從遠方來。其次降伏一切，合結尾不同。開始合漸異，就是合共同入見國王，說種種醫方以及其他技藝，治理國家，治療疾病等。其次想要降伏外道，合頓異。就是這個教義，無我無常，合前面和合各種藥物，比如辛苦咸五味。其次比丘應當知道，合這個教義，前面總結外道的錯誤，後面總結現在的教義是正確的。爲了調伏眾生，爲了知道時機，所以需要說這個無。三如是無我一句有兩種解釋。一種說法是這句話向後。另一種說法是這句話仍然屬於前面，因為有因緣的緣故。合前面的真常之教。合後面又有三點。第一是正說。第二是簡別外道的錯誤。第三是說如來是正確的。
《大般涅槃經疏》卷第六 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第七
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
長壽品
前面的三品是莊嚴地觀察所安立的。這一品儲存了原本的內容，只是把『命』改成了『長』。把『壽』放在下面，是西方語言的倒裝，不倒裝也可以。翻譯的人左右調整，應該沒有別的意思。恐怕是依據上面的文章。應當知道如來就是長壽。或者依據偈子的開頭。『云何得長壽』，長只是常。為什麼不用……
【English Translation】 English version: Analogy. The previous chapters had the analogy of two medicines and two illnesses. In this analogy, only the two medicines are combined, not the two illnesses. Why is that? Because previously there was doubt about whether the scriptures taught or did not teach certain things. If something was wrong in the past, it doesn't need to be discussed. If it is right now, why wasn't it said earlier? Now, this meaning is used to eliminate doubt, because of the 'evil permanence' (邪常) it could not be said earlier. Now, 'permanence' (常) also breaks the illness of 'evil permanence' (邪常), so it can only speak of the past emptiness and impermanence, and now directly combines. The two medicines are so that the teachings can be understood, so the illness is no longer mentioned in the text. First, combine the medicine of impermanence, then combine the medicine of true permanence. In the previous analogy, it was first clarified that the beginning was the same, and then it was clarified that the end was different. Now, it also focuses on combining this, first combining the same beginning. Now it is said that the Tathagata (如來) [Tathagata means 'the Thus Come One', an epithet of the Buddha] is the great physician king, which corresponds to the previous statement that there is a wise physician who understands eight kinds of medical skills, appearing in the world, now corresponding to coming from afar. Next, subduing everything corresponds to the different ending. First, combining gradual difference, which is combining jointly entering to see the king, speaking of various medical prescriptions and other skills, governing the country, treating diseases, etc. Next, wanting to subdue the heretics corresponds to the sudden difference. That is, this teaching, 'no self' (無我) [absence of a permanent self or soul] and 'impermanence' (無常) [the state of not lasting forever], combines the previous combination of various medicines, such as bitter, spicy, salty, and the five flavors. Next, bhikkhus (比丘) [Buddhist monks] should know, combining this teaching, the previous summarizes the errors of the heretics, and the latter summarizes that the current teaching is correct. In order to tame sentient beings, in order to know the timing, it is necessary to speak of this 'no'. The sentence 'Thus, no self' (如是無我) has two interpretations. One interpretation is that this sentence goes backward. The other interpretation is that this sentence still belongs to the front, because there is a cause and condition. Combining the previous teaching of true permanence. Combining the latter has three points. The first is the correct explanation. The second is to distinguish the errors of the heretics. The third is to say that the Tathagata (如來) is correct.
The Nirvana Sutra Commentary, Volume 6 Tàishō Tripiṭaka Volume 38, No. 1767, Nirvana Sutra Commentary
The Nirvana Sutra Commentary, Volume 7
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on Longevity
The previous three chapters are about solemnly observing what is established. This chapter preserves the original content, only changing 'life' (命) to 'longevity' (長). Putting 'longevity' (壽) below is an inversion in Western languages, not inverting it is also fine. The translator's adjustments should have no other meaning. Perhaps it is based on the above text. It should be known that the Tathagata (如來) is longevity. Or based on the beginning of the verse. 'How to obtain longevity', longevity is just permanence. Why not use...
常為名。正言由常樂我凈。獲此長壽從所得立名故也。今釋長壽為四。一同諸佛法身智慧壽命皆悉同等故言長壽。二由物欣長惡短引令樹善故。三對破偏修無常之拙明圓勝修之常。四長短相形是對治門。會非長短之長故言長壽。此是涅槃施中第三對菩薩眾隨問而施。凡十四品諸問答中長壽為首。從初命品余各隨便。其文有勸問正問。初勸比丘。次勸大眾。初勸有三佛法至三故。又表佛慇勤故。又初勸除疑。二勸受寄。三勸益物。其上疑既盡。初勸則默既不堪寄付。次勸則辭既無化力。后勸則推。初文者何故偏勸問戒律。河西云。佛法有兩一經二律。上已問經。今勸問律。是義不然。經深律淺。既能問經豈不能問律而待勸耶。觀師云。律是聲聞之本。又是今經之宗。不殺為因得長壽果故偏勸問。是亦不然。今案經云。于諸戒律是則律儀定道俱名為戒。諸語不一豈獨律儀。又將下驗上非偏勸問律。空者慧也。寂者定也。當知勸諸比丘問戒定慧。有人作二諦消。是亦不然。二諦文晦三諦文明。何者戒定慧三是入真之梯隥即勸問真。本性空寂即是問中。明瞭通達即是雙照。二諦即勸問俗。又言。莫謂如來唯修空寂者。如來既不專修真俗即是勸問。非真非俗第一義諦。第二再勸為二。初勸次辭勸問。戒律初者一云略耳。具說如上
。又取下文意佛欲寄付故以戒律而為勸端。次辭者既于戒律不能問者即辭不堪。有法譬合。法說又三。正辭釋結。正辭。辭無智慧不能問於三號如文。次釋辭釋於三號。皆不思議如來境界深微之法允同諸佛故號如來。我不能問則是辭上本性空寂。所有諸定不可思議窮於甚深微妙禪定能為一切而作福田故名應供。我不能問則辭上明瞭通達。所演教誨不可思議者。窮於一切言說邊底示導眾生。是道非道號正遍知。我不能問則辭上戒律。又釋辭不能問於三諦。諸佛境界是不能問中。所有諸定是不能問真。所演教誨是不能問俗。三結辭中雲無智慧者無三智也。次譬辭為四。一聲聞不堪寄。二如來不應寄。三聲聞強受寄。四如來失所寄。初明不堪。言老人者。閻浮果報將盡之年譬諸聲聞。十二緣觀支支十二從過至現故百二十。過現滅故老死滅無明滅乃至老死滅故將入涅槃。身嬰長病者正使雖盡習氣尚存。又無明別惑未侵一毫故言長病。寢臥牀蓆者沈空滯寂失遊戲神通。不能起居者不能入有如不能起。不紹三寶如不能居。氣力虛劣者無常住命如無氣。無十力雄猛如無力。少真實故名虛。非勝修故名劣。余命無幾將入灰斷。次有一富人者下譬如來不應付囑。智斷圓滿故言富人。緣事欲行者。適化多務故言緣事。乘如起應故言欲行。以
【現代漢語翻譯】 現代漢語譯本 此外，經文的意義在於佛陀希望通過戒律來寄託和勸勉。接下來，辭退的人因為不能詢問戒律而辭退，表示自己不堪勝任。這裡有一個法譬的結合。法說又分為三部分：正辭、解釋和總結。正辭部分說，因為沒有智慧，所以不能詢問如文中的三個稱號。接下來，解釋部分解釋了這三個稱號。所有這些都是不可思議的如來境界，深奧微妙的法，與諸佛相同，所以稱為如來（Tathagata，如實而來的人）。我不能詢問，這是辭退了本性空寂。所有的禪定都是不可思議的，窮盡甚深微妙的禪定，能為一切眾生作福田，所以名為應供（Arhat，值得供養的人）。我不能詢問，這是辭退了明瞭通達。所演說的教誨是不可思議的，窮盡一切言說的邊底，引導眾生，什麼是道，什麼不是道，所以號為正遍知（Samyak-sambuddha，正等覺者）。我不能詢問，這是辭退了戒律。又解釋說不能詢問三諦（Three Truths，空、假、中）。諸佛的境界是不能詢問的空諦。所有的禪定是不能詢問的真諦。所演說的教誨是不能詢問的俗諦。三結辭中說沒有智慧，是沒有三種智慧（Three Wisdoms，一切智、道種智、一切種智）。接下來，譬喻分為四部分：一聲聞不堪寄託，二如來不應寄託，三聲聞強行接受寄託，四如來失去所寄託之物。首先說明不堪勝任。經文說，老人，是指閻浮提（Jambudvipa，我們所居住的這個世界）的果報將要結束的年紀，譬如聲聞（Śrāvaka，聽聞佛法而修行的人）。十二緣起觀（Twelve Nidānas，十二因緣）一環扣一環，從過去到現在，所以說一百二十。過去和現在都滅盡了，所以老死滅盡，無明滅盡，乃至老死滅盡，將要進入涅槃（Nirvana，寂滅）。身患長病，是指即使正使已經結束，習氣仍然存在。又因為無明（Avidyā，無知）的迷惑沒有侵蝕一毫，所以說是長病。寢臥在牀蓆上，是指沉溺於空寂，失去了遊戲神通的能力。不能起居，是指不能進入有，就像不能站起。不能紹隆三寶（Three Jewels，佛、法、僧），就像不能居住。氣力虛弱，是指沒有常住的壽命，就像沒有氣。沒有十力（Ten Powers of a Buddha，如來十力）的雄猛，就像沒有力。因為缺少真實，所以稱為虛。因為不是殊勝的修行，所以稱為劣。剩餘的壽命沒有多少，將要進入灰斷。接下來，有一個富人，譬如如來不應該付囑。智慧和斷德圓滿，所以說是富人。因為有事情要做，所以說緣事欲行。乘如起應，所以說是欲行。以
【English Translation】 English version Furthermore, the meaning of the text is that the Buddha wishes to entrust and exhort through the precepts. Next, the person who declines does so because they cannot inquire about the precepts, indicating their incompetence. Here is a combination of Dharma analogy. The Dharma explanation is further divided into three parts: the direct statement, the explanation, and the conclusion. The direct statement says that because there is no wisdom, one cannot inquire about the three titles as in the text. Next, the explanation explains these three titles. All of these are the inconceivable realm of the Tathagata, the profound and subtle Dharma, the same as all Buddhas, so it is called Tathagata (Tathagata, one who comes as is). I cannot inquire, which is declining the emptiness of the original nature. All samadhis are inconceivable, exhausting the profound and subtle samadhis, able to create fields of merit for all beings, so it is called Arhat (Arhat, worthy of offering). I cannot inquire, which is declining clear understanding. The teachings expounded are inconceivable, exhausting the edges of all speech, guiding sentient beings, what is the path and what is not the path, so it is called Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one). I cannot inquire, which is declining the precepts. It also explains that one cannot inquire about the Three Truths (Three Truths, emptiness, provisional existence, and the middle way). The realm of the Buddhas is the emptiness that cannot be inquired about. All samadhis are the truth that cannot be inquired about. The teachings expounded are the conventional truth that cannot be inquired about. The three concluding statements say that without wisdom, there are no Three Wisdoms (Three Wisdoms, knowledge of all things, knowledge of the path, and knowledge of all aspects). Next, the analogy is divided into four parts: first, a Śrāvaka is not worthy of entrustment; second, the Tathagata should not entrust; third, the Śrāvaka forcibly accepts the entrustment; fourth, the Tathagata loses what is entrusted. First, it explains incompetence. The text says that the old man refers to the age when the karmic retribution of Jambudvipa (Jambudvipa, the world we live in) is about to end, like a Śrāvaka (Śrāvaka, one who practices by hearing the Dharma). The Twelve Nidānas (Twelve Nidānas, twelve links of dependent origination) are linked together, from the past to the present, so it is said to be one hundred and twenty. The past and present are exhausted, so old age and death are exhausted, ignorance is exhausted, and even old age and death are exhausted, about to enter Nirvana (Nirvana, extinction). Suffering from a long illness means that even if the direct cause has ended, the habitual tendencies still exist. Also, because the delusion of ignorance (Avidyā, ignorance) has not eroded even a bit, it is said to be a long illness. Lying on the bed means indulging in emptiness and losing the ability to play with supernatural powers. Unable to get up and live means unable to enter existence, like being unable to stand up. Unable to continue the Three Jewels (Three Jewels, Buddha, Dharma, Sangha) is like being unable to live. Weakness of strength means not having a permanent life, like not having breath. Not having the strength of the Ten Powers of a Buddha (Ten Powers of a Buddha, the ten powers of a Tathagata) is like not having strength. Because of the lack of truth, it is called emptiness. Because it is not a superior practice, it is called inferior. The remaining life is not much, about to enter annihilation. Next, there is a rich man, like the Tathagata should not entrust. Wisdom and virtue of cutting off are complete, so it is said to be a rich man. Because there are things to do, it is said to be going on business. Riding like arising in response, so it is said to be wanting to go.
百金者百句解脫。漢書稱一萬為一金。既有百金即是百萬。一句解脫既有一萬解脫。以為眷屬。百句解脫即有百萬解脫而為眷屬。或經十年二十年者。有三解。一云。十劫二十劫。二云。人中為十天二十。三云。正法為十像法二十。是義不然。若爾後時如何得歸會耶。今明通惑為十。別惑二十。逗緣除物通別兩惑名付家事。受寄者除通別惑即感我歸。還時歸我者舊二解。一云。只指釋迦余方應盡。此土感興后還猶見我昔法寶。二云。彌勒下生猶見釋迦真實之法。法身不異故言歸我。今解。通別惑盡即是還時即是歸我此義稍便。三是老病人下。聲聞妄受無繼嗣者。舊二解。一云。無善心實男慈悲心女。二云。無受化眷屬紹續其後。今言。無常住信心之子。病篤命終者灰身入滅。四財主行還下。如來失所寄法寶喪失。癡人者二解。一云。受寄者即是癡人不能籌量妄受人寄。二云。能寄者名癡人。假設此言。若遂寄聲聞則是癡人。若不寄者則非癡人。次世尊下合譬。但合妄受喪失不合前二。合後二中先合第三。次我今下合第四。從佛告下。第三勸益物為三。一勸二推三贊。初如文。次推功為二。先譬后合。譬又四。一譬嘆菩薩。二十五者。即二十五三昧。盛壯端正者。是諸三昧王多有財寶者一切三昧悉入其中。父母者三諦一
諦為母。一諦三諦為父。法喜為妻。善心為子。道品為眷屬。十方諸佛即是宗親。次時有人下。譬正應付囑。例上釋。三是時壯夫下。譬秉持受寄。四其人遇病者譬不失正法。世尊下是合譬。先舉不應。次合應寄。三爾時佛贊下即贊也。無漏心羅漢心者忘我推功也。二緣者緣聲聞不能菩薩則能。或善能問答。或法寶久住利益眾生悉出上文。從爾時佛告一切大眾下第二通勸大眾。問佛既普等。若得問人普皆利益。又對於偏勸故普勸也。先偏後普明偏普不定顯非偏非普。問比丘寡德慇勤三勸。菩薩不爾何俟二三勸耶。答佛如師子殺象及兔。皆盡其力終無厚薄故皆三勸。若爾菩薩亦應無疑而有辭讓。答比丘皆無菩薩皆有。以有問故。故知有疑。是故菩薩則可付囑以慈心故。故能益他。又例作無而意異菩薩久解。是故無疑。自謙是退義稱佛菩薩乃是推功。問何故約命言不可量約辯言不可盡。若戒若歸而勸問耶。答多有所關略舉四意。一如來是大富施主隨其所求而給與之。若問命即開長壽金剛身身密等義。若問辯即開般若四相口密等義。若問歸戒即開善業。首楞嚴能建大義百句解脫意密等義乃至開邪正四倒四諦如來性文字月鳥等義。涅槃施得顯也。二如來施主方便無量。若問命即開天行。若問辯即開梵行。若問歸戒即開聖行嬰兒
行。歸戒所防即開病行。五行若立十德自顯涅槃行明。三如來施主正法寶城莊嚴無量如來能問無可問處。如來能答無能問人。百金妙寶初求付託得能問人。問命即常莊嚴。問辯即樂莊嚴。問戒即凈莊嚴。問歸即我莊嚴能問能答具二莊嚴雙樹涅槃其義得顯。四如來施主慈悲無量憫念邪僻哀憐不善。若能問歸即用常辯攝耶。若能問戒即用常命攝惡。涅槃之用得顯為此義故舉此三種以為問端。問問端通后亦通前不。答問命即是常修。問辯即是樂修。問歸戒即是我修。又問命即常法身德。問辯即樂般若德。問歸戒即凈我解脫德。又問命即常命常色常力。問辯即常語。問歸戒即常安。又文云。能如是問則大利益一切眾生即通前通后問端該廣籠括。若此(云云)。第二正問為四。一欲問。二許問。三謙問。四正問。欲問又二。初經家敘起。次自咨。發敘中為四。一敘本位。二敘。跡宗。三敘。感對。四敘。威儀。初本位者。有通有別。菩薩通位童子別位。論云。十二而能問者即有四意。一正法非色。不可以人幼而棄於法。重法重人故也。二生比丘善於菩薩道信念堅固。三折伏高心。四明佛力大。若依十住即第九住。若類文殊童子即十地頂。聖位難知。且用十地釋童子也。次跡宗中言婆羅門者。跡托高宗姓。大迦葉者。寄生貴族如此
【現代漢語翻譯】 現代漢語譯本： 行。歸戒（皈依戒律）所防，即開啟病態行為。五行（五種修行）若能確立，十德（十種功德）自然顯現，涅槃（寂滅）之行便能明瞭。三如來（佛陀）是施主，正法（真正的佛法）是寶城，莊嚴無量，如來能夠提問，到達無可提問之處。如來能夠回答，沒有能夠提問之人。百金妙寶，最初尋求付託，得到能夠提問之人。問命（詢問壽命）即是常莊嚴（永恒的莊嚴）。問辯（詢問辯才）即是樂莊嚴（快樂的莊嚴）。問戒（詢問戒律）即是凈莊嚴（清凈的莊嚴）。問歸（詢問皈依）即是我莊嚴（自我的莊嚴），能問能答，具備二種莊嚴，雙樹涅槃（佛陀在兩棵娑羅樹下涅槃）的意義得以顯現。 四如來是施主，慈悲無量，憐憫邪僻，哀憐不善。若能問歸，即是用常辯（永恒的辯才）來攝受嗎？若能問戒，即是用常命（永恒的壽命）來攝取惡行嗎？涅槃的功用得以顯現，爲了這個意義，所以舉出這三種作為提問的開端。提問的開端是通用於后，也通用於前嗎？回答是：問命即是常修（永恒的修行）。問辯即是樂修（快樂的修行）。問歸戒即是我修（自我的修行）。又問命即是常法身德（永恒法身的功德）。問辯即是樂般若德（快樂般若的功德）。問歸戒即是凈我解脫德（清凈自我解脫的功德）。又問命即是常命、常色、常力（永恒的壽命、永恒的色身、永恒的力量）。問辯即是常語（永恒的語言）。問歸戒即是常安（永恒的安樂）。又有經文說：『能夠這樣提問，就能大利益一切眾生』，即是通用於前，通用於后，提問的開端該當廣泛籠括。如果這樣（以下省略）。第二，正式提問分為四種：一、欲問（想要提問）。二、許問（允許提問）。三、謙問（謙虛地提問）。四、正問（正式提問）。想要提問又分為兩種：首先是經家敘述緣起，其次是自我陳述。在敘述緣起中分為四點：一、敘述本位。二、敘述跡宗（示現的宗派）。三、敘述感對（感應和應對）。四、敘述威儀（威德和儀態）。首先，本位有通有別。菩薩是通位，童子是別位。論中說：『十二歲就能提問，這有四種意義：一、正法不是色相，不可以因為人年幼就拋棄佛法，這是重視佛法和重視人才的緣故。二、出家比丘善於菩薩道，信念堅定。三、折服高傲之心。四、彰顯佛陀的力量廣大。』如果依據十住位階，那就是第九住。如果比作文殊童子，那就是十地頂位。聖位的境界難以知曉，暫且用十地來解釋童子。 其次，在跡宗中說婆羅門，是示現依託高貴的姓氏。大迦葉（Mahākāśyapa）是寄託于貴族出生，就像這樣。
【English Translation】 English version: Conduct that is prevented by taking refuge and precepts is the opening of diseased conduct. If the five practices are established, the ten virtues will naturally manifest, and the conduct of Nirvana will become clear. The Three Tathagatas (Buddhas) are benefactors, the True Dharma (the real Buddhist teachings) is a treasure city, adorned immeasurably. The Tathagata is able to ask questions, reaching the point where there is nothing to ask. The Tathagata is able to answer, and there is no one who can ask. A hundred gold treasures are initially sought for entrustment, obtaining someone who can ask questions. Asking about life (asking about lifespan) is eternal adornment. Asking about eloquence (asking about eloquence) is joyful adornment. Asking about precepts (asking about precepts) is pure adornment. Asking about refuge (asking about refuge) is self-adornment. Being able to ask and able to answer possesses two adornments, and the meaning of Nirvana under the twin trees (the Buddha's Nirvana under two Sala trees) can be revealed. The Four Tathagatas are benefactors, with immeasurable compassion, pitying the perverse, and grieving for the unkind. If one can ask about refuge, is it using eternal eloquence to embrace it? If one can ask about precepts, is it using eternal life to capture evil deeds? The function of Nirvana can be revealed. For this meaning, these three are raised as the beginning of questioning. Is the beginning of questioning applicable to the latter and also to the former? The answer is: asking about life is eternal practice. Asking about eloquence is joyful practice. Asking about refuge and precepts is self-practice. Furthermore, asking about life is the virtue of the eternal Dharmakaya (Dharma body). Asking about eloquence is the virtue of joyful Prajna (wisdom). Asking about refuge and precepts is the virtue of pure self-liberation. Furthermore, asking about life is eternal life, eternal form, and eternal power. Asking about eloquence is eternal speech. Asking about refuge and precepts is eternal peace. Also, the text says: 'Being able to ask in this way will greatly benefit all sentient beings,' which is applicable to the former and applicable to the latter. The beginning of questioning should be broad and encompassing. If so (omitted below). Secondly, formal questioning is divided into four types: first, wanting to ask. Second, allowing to ask. Third, humbly asking. Fourth, formally asking. Wanting to ask is further divided into two types: first, the sutra family narrates the origin, and second, self-statement. In narrating the origin, there are four points: first, narrating the original position. Second, narrating the trace sect (manifested sect). Third, narrating the response (response and response). Fourth, narrating the demeanor (power and demeanor). First, the original position has general and specific aspects. Bodhisattvas are general positions, and children are specific positions. The treatise says: 'Being able to ask at the age of twelve has four meanings: first, the True Dharma is not form, and one should not abandon the Dharma because a person is young. This is because of valuing the Dharma and valuing talent. Second, ordained monks are good at the Bodhisattva path and have firm faith. Third, subdue arrogance. Fourth, manifest the great power of the Buddha.' If based on the ten abodes, it is the ninth abode. If compared to Manjushri (Mañjuśrī) as a child, it is the top of the ten grounds. The state of the holy position is difficult to know, so let's use the ten grounds to explain the child for now. Secondly, in the trace sect, saying Brahmin (Brāhmana) is manifesting reliance on a noble surname. Mahākāśyapa is entrusted to a noble birth, like this.
間甲族。三以佛神力者感對也。為決定眾而作上首感佛威加作對揚主。令五十二眾同飲甘露。非斯大器孰能為之四即從座起敘其威儀。次而白佛言下自咨發者。佛雖通勸寧許問不。是故有咨。次佛告下佛許如文。三從爾時迦葉去是謙問。文為三。初大小為一雙。次高廣為一雙。三藉助為一雙。初文者。如來哀憫即大慈悲大中之大。我以蚊蚋小智小中之小。以小問大。寧得相稱。次雙者。佛德巍巍明佛威高。師子難伏明其眾廣。如來之身猶真金剛。佛色大故智慧亦大。智海圍繞則大眾智大。佛及大眾高廣若斯。我以蚊蚋何能當此。第三雙者若論鉅細不言自絕。今假佛威神藉助智力大眾善根添我機辯。乃能發問。四從即于佛前是正問。舊說三種不同。一分偈。二問數。三因起。初分偈不同者。河西云。前十九偈是問。后四偈請答。又一師云。前二十一行是問。后二行自謙。又一師云。從前至后無非是問。又一師云。從容兩存后亦非問。乃是迦葉巧致問之餘勢為諸品生起。又亦得是問甚深行等是問五行十德。安樂性是問師子吼迦葉等(云云)。二問數不同者。梁武三十二問。河西三十四問。靈味亮。冶城素。莊嚴旻。並用之。中寺安三十五問。開善三十六問。光宅三十七問。三因起不同者。開善云。一一問皆從純陀哀嘆中生
【現代漢語翻譯】 間甲族（姓氏）。三種原因是因為佛的神力而感動迴應。爲了確定大眾的疑問，迦葉作為領頭人，感受佛的威嚴加持，從而能夠提問和宣揚佛法。使五十二種眾生都能同飲甘露。如果不是具有大根器的人，誰能做到這些呢？第四點是迦葉從座位上站起來，敘述他的威儀。然後向佛稟告，以下是他自己發起的提問。佛雖然普遍勸導，但允許提問嗎？所以才會有這些提問。接下來『次佛告下佛許如文』，佛允許提問，就像經文所記載的那樣。第三點，從『爾時迦葉去』開始，是謙虛的提問。經文分為三部分。首先是大小為一組，其次是高廣為一組，第三是藉助為一組。第一組，如來的哀憫就是大慈悲，是大中的大。我以蚊蚋般的微小智慧，是小中的小。以小問大，怎麼能相稱呢？第二組，佛的德行巍峨，說明佛的威嚴高大。師子難以馴服，說明其大眾廣博。如來的身體猶如真金剛。佛的色身廣大，所以智慧也廣大。智慧如海圍繞，則大眾的智慧也廣大。佛和大眾的高廣就是這樣。我以蚊蚋般的微小，怎麼能相比呢？第三組，如果論大小，不用說就知道差距懸殊。現在藉助佛的威神，藉助智慧的力量，大眾的善根，加上我的機辯，才能發起提問。第四點，從『即于佛前』開始，是正式的提問。舊說有三種不同的說法。一是分偈頌，二是問的數量，三是因緣起。第一種分偈頌的不同說法是，河西認為，前十九偈是提問，后四偈是請求回答。又有一位法師認為，前二十一偈是提問，后二行是自謙。又有一位法師認為，從前到后無非都是提問。又有一位法師認為，從容兩存，後面也不是提問，而是迦葉巧妙地提問的餘勢，為各品生起。也可以認為是提問甚深行等，是提問五行十德。安樂性是提問師子吼迦葉等（等等）。第二種問的數量的不同說法是，梁武帝認為是三十二問，河西認為是三十四問。靈味亮、冶城素、莊嚴旻都採用這種說法。中寺安認為是三十五問，開善認為是三十六問，光宅認為是三十七問。第三種因緣起不同說法是，開善認為，每一個問題都是從純陀的哀嘆中產生的。
【English Translation】 Jiān Jiǎ clan (surname). The three reasons are due to the Buddha's divine power that evokes a response. To resolve the doubts of the assembly, Kāśyapa (one of the principal disciples of the Buddha) acts as the leader, feeling the Buddha's majestic blessing, thus being able to ask questions and propagate the Dharma. Enabling fifty-two kinds of beings to drink the nectar together. If not for someone with great roots, who could accomplish these things? The fourth point is that Kāśyapa rises from his seat, describing his dignified manner. Then he reports to the Buddha, and what follows are the questions he initiates himself. Although the Buddha universally advises, is it permissible to ask questions? Therefore, these questions arise. Next, '次佛告下佛許如文 (cì fó gào xià fó xǔ rú wén),' the Buddha permits questioning, just as recorded in the scriptures. The third point, starting from '爾時迦葉去 (ěr shí jiā yè qù),' is a humble inquiry. The text is divided into three parts. First, size is one group, second, height and breadth are one group, and third, assistance is one group. The first group, the Tathāgata's (another name for the Buddha) compassion is great compassion, the greatest among the great. I, with mosquito-like small wisdom, am the smallest among the small. Asking the great with the small, how can it be commensurate? The second group, the Buddha's virtue is towering, illustrating the Buddha's majestic height. The lion is difficult to tame, illustrating the vastness of its assembly. The Tathāgata's body is like true Vajra (diamond, indestructible). The Buddha's form is vast, so wisdom is also vast. Wisdom surrounds like an ocean, then the wisdom of the assembly is also vast. The height and breadth of the Buddha and the assembly are like this. I, with mosquito-like smallness, how can I compare? The third group, if discussing size, the disparity is obvious without saying. Now, relying on the Buddha's divine power, relying on the power of wisdom, the good roots of the assembly, plus my eloquence, I am able to initiate questions. The fourth point, starting from '即于佛前 (jí yú fó qián),' is the formal questioning. The old sayings have three different interpretations. One is dividing the gāthās (verses), two is the number of questions, and three is the cause of arising. The first different interpretation of dividing the gāthās is that Hexi (a place name) believes that the first nineteen gāthās are questions, and the last four gāthās are requests for answers. Another Dharma master believes that the first twenty-one gāthās are questions, and the last two lines are self-deprecation. Another Dharma master believes that from beginning to end, all are questions. Another Dharma master believes that with composure and preservation, the latter are not questions either, but Kāśyapa's skillful questioning momentum, for the arising of each chapter. It can also be considered questioning profound practices, etc., questioning the five practices and ten virtues. Anle Xing (name of a chapter) is questioning Lion's Roar Kāśyapa, etc. (etc.). The second different interpretation of the number of questions is that Emperor Wu of Liang (dynasty) believed it to be thirty-two questions, and Hexi believed it to be thirty-four questions. Lingweiliang, Yechengsu, and Zhuangyanmin all adopt this view. Zhongsi'an believed it to be thirty-five questions, Kaisan believed it to be thirty-six questions, and Guangzhai believed it to be thirty-seven questions. The third different interpretation of the cause of arising is that Kaisan believes that each question arises from Cunda's (a lay disciple of the Buddha) lament.
。太昌宗云。悉是臨時致問皆不從前文生。靈根令正云。或有從前生。或不從前生。豈可一例。從前生者云何得長壽。問從純陀品生。當知如來即是長壽。生金剛身問從法身常身金剛身生。愿佛開微密從哀嘆品秘密藏生。云何得廣大從迦葉為眾作依止生。有屬當者可從上生。無屬當者不從上生。興皇云。此問不應近自純陀。乃通論釋迦一化教門始自王宮終乎雙樹。何者文云。生死大海中雲何作船師。即是問始即初成道時事。后問云何捨生死如蛇脫故皮。此即問終是最後涅槃時事。中間施化法門非一欲顯發如來方便密教應來應去種種示現。此意宏壯包羅廣大大明覺道囊括古今。今觀此二十三偈前十九偈雖即是問問中有請。唯愿大仙說是也。后四偈雖是請請中有問安樂性諸行等是也。又開合不同。如初一偈合成兩問開成四問。云何知天魔一偈合成一問開成兩問。若直數云何則有三十二問。若數合偈亦只有三十二問。若數開偈則有三十四問。若數請偈中三問足合偈則有三十五問。若數請中三偈足諸云何亦有三十五問。若數請中三偈足開偈者則有三十七問。各有去取致盈縮不同意在於此。此是事數增減在人不勞生爭。今依河西數開偈不數。請偈但為三十四問。答盡大眾問品。言因起遠近者若謂諸問因上文生聲聞未曾聞常聞可生
【現代漢語翻譯】 太昌宗說：『所有這些提問都是臨時提出的，並非源自前面的經文。』靈根令正說：『有些問題源自前面的經文，有些則不是，豈可一概而論？』從前面的經文產生的問題，如何才能獲得長壽？（這個問題）從《純陀品》產生，應當知道如來（Tathagata，佛的稱號之一）就是長壽。生金剛身（Vajra body，堅不可摧的身體）的問題，從法身（Dharmakaya，佛的法性之身）、常身（Eternal body，永恒之身）、金剛身產生。愿佛陀開啟這微妙秘密，（這個問題）從《哀嘆品》的秘密藏產生。如何才能獲得廣大（的功德）？（這個問題）從迦葉（Kasyapa，佛陀的弟子）為大眾作依止產生。有相應之處的問題可以從上面的經文產生，沒有相應之處的問題則不從上面的經文產生。 興皇（Xinghuang，人名）說：『這個問題不應只侷限於《純陀品》，而是通論釋迦（Sakyamuni，佛教創始人）一生的教化，始於王宮，終於雙樹（Sal grove，佛陀涅槃之地）。』哪段經文呢？（經文說）『在生死大海中，如何作船師？』這便是問（佛陀）最初成道時的事。（經文）後面問『如何捨生死如蛇脫故皮？』這便是問（佛陀）最後涅槃時的事。中間施教化法的門徑不止一種，想要顯發如來（Tathagata）方便的秘密教義，應來應去，種種示現。這個意圖宏大，包羅廣泛，大明覺道囊括古今。 現在看來，這二十三偈頌，前面的十九偈頌雖然是提問，但提問中包含著請求，（例如）『唯愿大仙（Great sage，對佛陀的尊稱）說』等等。後面的四偈頌雖然是請求，但請求中包含著提問，（例如）『安樂性諸行』等等。而且開合也有不同。例如，最初一偈頌合成了兩個問題，展開則成了四個問題。『如何知天魔』一偈頌合成一個問題，展開則成了兩個問題。如果直接數『云何』（如何）則有三十二問。如果數合併的偈頌，也只有三十二問。如果數展開的偈頌，則有三十四問。如果數請求偈頌中三個問題合併的偈頌，則有三十五問。如果數請求中三個偈頌合併的『云何』，也有三十五問。如果數請求中三個偈頌展開的偈頌，則有三十七問。各有取捨，導致盈縮不同，意圖就在於此。這是事數的增減，在於人，不必為此爭論。現在依照河西（Hexi，地名）的計數方法，展開偈頌，不數請求偈頌，只有三十四問。回答完畢《大眾問品》。 說到因緣起于遠近，如果說這些問題因上文而生，那麼聲聞（Sravaka，聽聞佛陀教誨的弟子）未曾聽聞常聞，就可以產生（這些問題）。
【English Translation】 Taichangzong said, 'All these questions are raised on the spur of the moment and do not originate from the preceding text.' Linggen Lingzheng said, 'Some questions arise from the preceding text, while others do not. How can they be treated as the same?' How can one attain longevity from questions arising from the preceding text? (This question) arises from the 'Cunda Chapter,' and it should be known that the Tathagata (Tathagata, one of the titles of the Buddha) is longevity. The question of the Vajra body (Vajra body, an indestructible body) arises from the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), the Eternal body (Eternal body, the eternal body), and the Vajra body. May the Buddha reveal this subtle secret, (this question) arises from the secret treasury of the 'Lamentation Chapter.' How can one attain vast (merit)? (This question) arises from Kasyapa (Kasyapa, the Buddha's disciple) acting as a refuge for the masses. Questions with corresponding points can arise from the above text, while questions without corresponding points do not arise from the above text. Xinghuang (Xinghuang, a person's name) said, 'This question should not be limited to the 'Cunda Chapter' but should be a general discussion of Sakyamuni's (Sakyamuni, the founder of Buddhism) entire teaching life, beginning in the royal palace and ending in the Sal grove (Sal grove, the place of the Buddha's Nirvana).' Which passage? (The passage says) 'In the ocean of birth and death, how does one act as a boatman?' This is asking about the events when (the Buddha) first attained enlightenment. (The passage) later asks, 'How does one abandon birth and death like a snake shedding its old skin?' This is asking about the events when (the Buddha) finally entered Nirvana. There is more than one path for teaching and transforming in between, wanting to reveal the Tathagata's (Tathagata) expedient secret teachings, coming and going, showing various manifestations. This intention is grand, all-encompassing, and the great path of enlightenment encompasses the past and present. Now, looking at these twenty-three verses, the first nineteen verses, although they are questions, contain requests within the questions, (such as) 'May the Great Sage (Great sage, a respectful title for the Buddha) speak,' and so on. The last four verses, although they are requests, contain questions within the requests, (such as) 'The nature of happiness, all actions,' and so on. Moreover, there are differences in opening and closing. For example, the first verse combines two questions, and when expanded, it becomes four questions. The verse 'How to know the heavenly demon' combines one question, and when expanded, it becomes two questions. If you directly count 'How' (Yunhe), there are thirty-two questions. If you count the combined verses, there are only thirty-two questions. If you count the expanded verses, there are thirty-four questions. If you count the verses in the request verses that combine three questions, there are thirty-five questions. If you count the 'How' in the three verses in the request, there are also thirty-five questions. If you count the verses in the request that expand the three verses, there are thirty-seven questions. Each has its own selection, resulting in different surpluses and deficits, and the intention lies in this. This is the increase or decrease in the number of events, which lies in people, and there is no need to argue about it. Now, according to the counting method of Hexi (Hexi, a place name), expand the verses and do not count the request verses, there are only thirty-four questions. The 'Chapter of Questions from the Assembly' has been answered. Speaking of the causes and conditions arising from near and far, if it is said that these questions arise from the above text, then the Sravaka (Sravaka, disciples who hear the Buddha's teachings) who have never heard of the constant hearing can generate (these questions).
疑。菩薩久聞何故致疑。又聲聞聞說疑執已破。菩薩利根那忽未解。救云。為緣故疑。若爾則問不因上。又云。菩薩知佛應說此法承佛神力預為咨問者佛力無所不至。何乃近在兩品耶。又言。問於一化始終者與經抗行全不相應。經問長壽之因。佛答往昔至心聽法持不殺戒是長壽因。今乃取一化從王宮來佛在何處聽法從誰受戒。雙樹之終復聽誰經為受何戒。若無此事一化不成彼為極談。今謂不與文會故非極談。今試出其意。云何得長壽。此問常果元本之因。佛答云。若業能為菩提因者。至心聽受聞已轉說我修是業得三菩提。今復為人廣說是義。如此之因蓋非近世。如法華中點塵數劫猶不能知。今正問此久遠之因。本若無常果不應常。本若是常常不可修。而未能知長壽常果所因云何。若問此義任運自顯非常非無常之常因獲得非常非無常之常果。因果常義既顯果上萬德悉是雙非之因獲得雙非之果。義雖無邊一往結撮是問過去本初因果行位誓願功德智慧道品六度等諸法門。若問云何於此經究竟到彼岸。即是問一化始終現在逗緣所施諸教。何者若其無初即無於後。今既問後任運問初。既問初后中間可知。當知一化始終凡對無量機緣所施言教不可窮盡。雖不可盡一往結撮是問現世隨他隨自隨自他無量法門。若問云何得廣大為眾作依
止即問來世所施方便。引導眾生國師道士儒林之宗。住首楞嚴種種示現無量無邊雖不可盡。一往結撮是問來世權實曲巧方便誘接荷負度脫等諸法門。略舉三句示斯問意不出三世。故文云。如是甚深諸佛境界自利利他無量法門豈出三世。若尋古始元元不窮。若尋現世廣廣無極。若尋來際永永無盡。如是乃是囊括古今。大明覺道可謂諸佛之境界。豈只近因兩品。亦非遠由一化。今敘問意宏遠若此。猶懼不會諸佛境界之明文。況諸師所言寧稱佛旨。興皇嘲人云。不知兔角有無而空爭長短。不知諸問進不而爭于問數少多何益。今用河西于問中分二十三偈為兩。前十九偈正作三十四問。后四偈請答。初一行問佛因果佛修因得果不可言是現未強可指於過去。次一行雲何於此經問今教。今教當機而說不可言是過未強可言是現在。云何得廣大下十七行雖義通三世上已屬兩世竟強可名為未來。何故言強大般涅槃非三世攝非謂菩提有去來今。皆以世間文字強說之耳。后四偈請答前三意。初一偈愿為諸菩薩說微妙諸行等。前問長壽果果必有因。因即是行。故知此偈請答過去法門。次一行請答現在前問云何開秘密此中請答安樂性。安樂性由來未開。故知是請答現在。后兩偈請答未來。上問廣大依止此請答未來法門甚自分明。已列問數結請文竟。
【現代漢語翻譯】 現代漢語譯本 止（指提問者）即問關於來世所施行的方便法門，用以引導眾生，包括國師、道士、儒林之宗（儒家學者）。他們安住于首楞嚴（一種禪定），種種示現無量無邊，雖然不可窮盡。總而言之，提問者是問關於來世的權巧、真實、曲巧的方便法門，用以誘導、接引、荷負、度脫眾生等各種法門。略舉三句，表明這次提問的意圖不出三世（過去、現在、未來）。所以經文中說：『像這樣甚深的諸佛境界，自利利他的無量法門，怎麼會超出三世呢？』如果追尋古遠之始，則元元不窮；如果追尋現世，則廣廣無極；如果追尋未來，則永永無盡。這樣才是囊括古今，大明覺道，可以說是諸佛的境界。豈止是近因兩品（指《如來藏》和《法身》兩品），也不是遠由一化（指佛陀的一次教化）。現在敘述提問的意圖如此宏遠，還恐怕不能領會諸佛境界的明文，更何況諸位法師所說的話，怎能符合佛的旨意呢？興皇（僧人名）嘲笑人說：『不知道兔角有無，卻空爭長短。』不知道諸問是否進益，卻爭于問的數量多少，有什麼益處呢？現在採用河西（地名，指河西地區的僧人）的觀點，在提問中分二十三偈為兩部分。前十九偈正式提出三十四個問題，后四偈是請求解答。最初一行（偈頌）是問佛的因果，佛修因得果，不可說是現在或未來，勉強可以指為過去。接下來一行說：『為何在此經中問及今教？』今教是針對當機而說的，不可說是過去或未來，勉強可說是現在。『云何得廣大』以下十七行，雖然義理貫通三世，但上面已經屬於兩世，勉強可以稱為未來。何故說『強大般涅槃』，般涅槃（佛教術語，指佛陀的圓寂）不屬於三世所攝，並非說菩提（佛教術語，指覺悟）有去來今。都是用世間的文字勉強說說的。后四偈是請求解答前面三個意思。最初一偈是『愿為諸菩薩說微妙諸行等』，前面問長壽果，果必有因，因即是行。所以知道這偈是請求解答過去法門。接下來一行是請求解答現在，前面問『云何開秘密』，這裡請求解答安樂性。安樂性由來未開，所以知道是請求解答現在。后兩偈是請求解答未來。上面問廣大依止，這裡請求解答未來法門，非常分明。已經列出問題數量，總結請求文完畢。 English version The questioner then asks about the expedient means to be employed in the future to guide sentient beings, including national preceptors, Daoist priests, and the leaders of Confucian scholars. They dwell in the Shurangama (a type of Samadhi), manifesting countless appearances, though they cannot be fully exhausted. In short, the questioner is asking about the expedient, real, and skillful means to be employed in the future to induce, receive, bear, and liberate sentient beings, and other such Dharma methods. Briefly mentioning three sentences, it shows that the intention of this question does not go beyond the three times (past, present, and future). Therefore, the scripture says: 'How could such profound realms of the Buddhas, the immeasurable Dharma methods of benefiting oneself and others, go beyond the three times?' If one seeks the ancient beginning, it is infinitely inexhaustible; if one seeks the present, it is infinitely vast; if one seeks the future, it is eternally endless. This is to encompass the past and present, illuminating the Great Way of Enlightenment, which can be said to be the realm of the Buddhas. It is not only due to the near causes of the two chapters (referring to the two chapters of 'Tathagatagarbha' and 'Dharmakaya'), nor is it due to the distant cause of one transformation (referring to one teaching of the Buddha). Now, the intention of the question is described as so vast and far-reaching, yet there is still fear that the clear words of the Buddha's realm will not be understood, let alone the words of the various teachers, how can they conform to the Buddha's intention? Xinghuang (name of a monk) mocked people, saying: 'Not knowing whether a rabbit's horn exists or not, they vainly argue about its length.' Not knowing whether the questions are advancing or not, they argue about the number of questions, what is the benefit? Now, adopting the view of Hexi (place name, referring to monks in the Hexi area), the twenty-three verses in the question are divided into two parts. The first nineteen verses formally raise thirty-four questions, and the last four verses are requests for answers. The first line (verse) asks about the cause and effect of the Buddha. The Buddha cultivates the cause and attains the effect, which cannot be said to be present or future, but can be forced to be referred to as the past. The next line says: 'Why ask about the present teaching in this scripture?' The present teaching is spoken for the present opportunity, which cannot be said to be past or future, but can be forced to be said to be present. The seventeen lines from 'How to attain vastness' onwards, although the meaning pervades the three times, but the above already belongs to the two times, and can be forced to be called the future. Why say 'great powerful Nirvana', Nirvana (Buddhist term, referring to the Buddha's passing away) is not included in the three times, it is not to say that Bodhi (Buddhist term, referring to enlightenment) has coming and going. All are using worldly words to force the explanation. The last four verses are requests for answers to the previous three meanings. The first verse is 'May you speak of the subtle practices for all Bodhisattvas, etc.', the previous question asked about the fruit of longevity, the fruit must have a cause, and the cause is practice. Therefore, it is known that this verse is a request to answer the Dharma methods of the past. The next line is a request to answer the present, the previous question asked 'How to open the secret', here is a request to answer the nature of bliss. The nature of bliss has not been opened since ancient times, so it is known that it is a request to answer the present. The last two verses are requests to answer the future. The above asked about vast reliance, here is a request to answer the Dharma methods of the future, which is very clear. The number of questions has been listed, and the concluding request is completed.
【English Translation】 Modern Chinese translation The questioner then asks about the expedient means to be employed in the future to guide sentient beings, including national preceptors, Daoist priests, and the leaders of Confucian scholars. They dwell in the Shurangama (a type of Samadhi), manifesting countless appearances, though they cannot be fully exhausted. In short, the questioner is asking about the expedient, real, and skillful means to be employed in the future to induce, receive, bear, and liberate sentient beings, and other such Dharma methods. Briefly mentioning three sentences, it shows that the intention of this question does not go beyond the three times (past, present, and future). Therefore, the scripture says: 'How could such profound realms of the Buddhas, the immeasurable Dharma methods of benefiting oneself and others, go beyond the three times?' If one seeks the ancient beginning, it is infinitely inexhaustible; if one seeks the present, it is infinitely vast; if one seeks the future, it is eternally endless. This is to encompass the past and present, illuminating the Great Way of Enlightenment, which can be said to be the realm of the Buddhas. It is not only due to the near causes of the two chapters (referring to the two chapters of 'Tathagatagarbha' and 'Dharmakaya'), nor is it due to the distant cause of one transformation (referring to one teaching of the Buddha). Now, the intention of the question is described as so vast and far-reaching, yet there is still fear that the clear words of the Buddha's realm will not be understood, let alone the words of the various teachers, how can they conform to the Buddha's intention? Xinghuang (name of a monk) mocked people, saying: 'Not knowing whether a rabbit's horn exists or not, they vainly argue about its length.' Not knowing whether the questions are advancing or not, they argue about the number of questions, what is the benefit? Now, adopting the view of Hexi (place name, referring to monks in the Hexi area), the twenty-three verses in the question are divided into two parts. The first nineteen verses formally raise thirty-four questions, and the last four verses are requests for answers. The first line (verse) asks about the cause and effect of the Buddha. The Buddha cultivates the cause and attains the effect, which cannot be said to be present or future, but can be forced to be referred to as the past. The next line says: 'Why ask about the present teaching in this scripture?' The present teaching is spoken for the present opportunity, which cannot be said to be past or future, but can be forced to be said to be present. The seventeen lines from 'How to attain vastness' onwards, although the meaning pervades the three times, but the above already belongs to the two times, and can be forced to be called the future. Why say 'great powerful Nirvana', Nirvana (Buddhist term, referring to the Buddha's passing away) is not included in the three times, it is not to say that Bodhi (Buddhist term, referring to enlightenment) has coming and going. All are using worldly words to force the explanation. The last four verses are requests for answers to the previous three meanings. The first verse is 'May you speak of the subtle practices for all Bodhisattvas, etc.', the previous question asked about the fruit of longevity, the fruit must have a cause, and the cause is practice. Therefore, it is known that this verse is a request to answer the Dharma methods of the past. The next line is a request to answer the present, the previous question asked 'How to open the secret', here is a request to answer the nature of bliss. The nature of bliss has not been opened since ancient times, so it is known that it is a request to answer the present. The last two verses are requests to answer the future. The above asked about vast reliance, here is a request to answer the Dharma methods of the future, which is very clear. The number of questions has been listed, and the concluding request is completed.
次示答文處云何得長壽。凡四問此品下文及金剛身品答。云何於此經究竟到彼岸名字功德品答。愿佛開微密四相品答。云何得廣大為眾作依止。實非羅漢等四依品答。云何知天魔凡兩問邪正品答。云何諸調御心喜說真諦四諦品答。演說四顛倒四倒品答。云何作善業能見難見性並如來性品答。云何解滿字文字品答。云何共聖行鳥喻品答。云何如日月太白與歲星月喻品答(十五問竟)云何未發心下有十二問。皆菩薩品答。云何未發心夢見羅剎逼令發心答。云何于大眾而得無所畏三偈答。云何處濁世四華喻答。云何處煩惱醫師等十四譬答。生死大海中雲何作船師風王四譬答。云何捨生死如蛇脫故皮金師兩譬答(龍能脫骨可譬涅槃)云何觀三寶庵羅閻浮樹答。三乘若無性文殊騰疑本無偈答。云何諸菩薩而得不壞眾舉護法因緣答。云何為生盲而作眼目導如人口爽不知六味答。云何示多頭常為眾生而作父母答。云何說法者增長如月初如人有子始生六月答。云何復示現究竟於涅槃凡七問皆大眾問品答。云何復示現究竟於涅槃放光奉供答。云何勇進者知人天魔道若有比丘能以如來誓願而發願者於世最勝不能觀了常者是旃陀羅答。云何知法性而受於法樂說二十一行偈答。云何諸菩薩遠離一切病三病人答。云何為眾生演說于秘密廣釋諸有餘
【現代漢語翻譯】 現代漢語譯本：接下來是關於提問和回答的部分。如何才能長壽？共有四個問題，在本文的後續部分以及《金剛身品》中回答。如何才能通過這部經達到究竟的彼岸？在《名字功德品》中回答。希望佛陀開示微妙秘密？在《四相品》中回答。如何才能獲得廣大的能力，成為眾生的依靠？在《實非羅漢等四依品》中回答。如何才能辨別天魔？共有兩個問題，在《邪正品》中回答。如何才能讓諸位調御師（指佛陀）歡喜地說出真諦？在《四諦品》中回答。演說四種顛倒？在《四倒品》中回答。如何才能通過行善業見到難以見到的自性以及如來之性？在《品》中回答。如何才能理解圓滿的文字？在《文字品》中回答。如何才能與聖者同行？用鳥的比喻在《鳥喻品》中回答。如何才能像日月、太白星（金星）和歲星（木星）一樣？用月的比喻在《月喻品》中回答。（十五個問題結束） 接下來是未發菩提心時提出的十二個問題，都在《菩薩品》中回答。未發菩提心時，夢見羅剎（惡鬼）逼迫自己發菩提心，該怎麼辦？如何才能在大眾中獲得無所畏懼？用三句偈語回答。如何在濁世中生存？用四種花的比喻回答。如何在煩惱中生存？用醫師等十四個比喻回答。在生死大海中，如何才能成為船師？用風王等四個比喻回答。如何才能捨棄生死，就像蛇脫掉舊皮一樣？用金匠等兩個比喻回答（龍能脫骨可以比喻涅槃）。如何才能觀察三寶（佛、法、僧）？用庵羅樹和閻浮樹回答。如果三乘（聲聞乘、緣覺乘、菩薩乘）沒有自性，文殊菩薩會騰起疑惑嗎？用原本沒有的偈語回答。如何才能讓諸位菩薩獲得不壞的身體？舉出護法的因緣回答。如何才能為天生的盲人做眼睛，引導他們？就像人口腔有毛病，不知道六種味道一樣。如何才能示現多頭，常常為眾生做父母？說法者如何才能像初生的月亮一樣增長，就像人有了孩子，剛出生六個月一樣？ 如何才能再次示現究竟的涅槃？共有七個問題，都在《大眾問品》中回答。如何才能再次示現究竟的涅槃？通過放光和奉獻回答。勇猛精進的人如何才能知道人、天、魔的道路？如果有比丘能夠以如來的誓願而發願，那麼他在世間是最殊勝的。不能觀照常住之性的人，就是旃陀羅（賤民）。如何才能知道法性，並享受法樂？用二十一行的偈語回答。諸位菩薩如何才能遠離一切疾病？用三個病人來回答。如何才能為眾生演說秘密？廣泛地解釋諸有餘（指輪迴）。
【English Translation】 English version: Next are the questions and answers. How can one attain longevity? There are four questions, answered in the following sections of this text and in the 'Diamond Body Chapter'. How can one reach the ultimate shore through this sutra? Answered in the 'Merit of Names Chapter'. May the Buddha reveal the subtle secrets? Answered in the 'Four Aspects Chapter'. How can one obtain great ability and become a refuge for all beings? Answered in the 'Not Truly Arhats and the Four Refuges Chapter'. How can one recognize the heavenly demons? There are two questions, answered in the 'Right and Wrong Chapter'. How can the Tamer of Beings (referring to the Buddha) be pleased to speak the truth? Answered in the 'Four Noble Truths Chapter'. Expounding on the four inversions? Answered in the 'Four Inversions Chapter'. How can one see the difficult-to-see self-nature and the Tathagata-nature through performing good deeds? Answered in the 'Chapter'. How can one understand the complete letters? Answered in the 'Letters Chapter'. How can one walk with the saints? Answered with the bird analogy in the 'Bird Analogy Chapter'. How can one be like the sun, moon, Venus (Tai Bai), and Jupiter (Sui Xing)? Answered with the moon analogy in the 'Moon Analogy Chapter'. (End of fifteen questions) Next are the twelve questions asked before the arising of Bodhicitta (the aspiration for enlightenment), all answered in the 'Bodhisattva Chapter'. Before the arising of Bodhicitta, what should one do if one dreams of Rakshasas (evil spirits) forcing one to arouse Bodhicitta? How can one obtain fearlessness in the assembly? Answered with three verses. How can one survive in the turbid world? Answered with the analogy of four flowers. How can one survive in afflictions? Answered with fourteen analogies such as doctors. In the ocean of birth and death, how can one become a boatman? Answered with four analogies such as the wind king. How can one abandon birth and death like a snake shedding its old skin? Answered with two analogies such as a goldsmith (the dragon can shed its bones, which can be compared to Nirvana). How can one observe the Three Jewels (Buddha, Dharma, Sangha)? Answered with the Amra tree and the Jambudvipa tree. If the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) have no self-nature, would Manjushri Bodhisattva have doubts? Answered with verses that were originally non-existent. How can the Bodhisattvas obtain an indestructible body? Give the causes and conditions of Dharma protection as an answer. How can one be eyes for the congenitally blind and guide them? It's like a person with a problem in their mouth not knowing the six flavors. How can one manifest many heads and always be parents to all beings? How can the speaker of Dharma grow like the newly born moon, like a person who has a child and is just six months old? How can one manifest ultimate Nirvana again? There are seven questions, all answered in the 'Great Assembly Questions Chapter'. How can one manifest ultimate Nirvana again? Answered through emitting light and making offerings. How can a courageous and diligent person know the paths of humans, gods, and demons? If a Bhikshu (monk) can make vows with the vows of the Tathagata, then he is the most supreme in the world. One who cannot contemplate the nature of permanence is a Chandalas (outcaste). How can one know the nature of Dharma and enjoy the joy of Dharma? Answered with a twenty-one-line verse. How can the Bodhisattvas be free from all diseases? Answered with three sick people. How can one expound the secrets for all beings? Broadly explain the remaining existences (referring to Samsara).
偈以無餘偈答。云何說畢竟及與不畢竟用云何名為無餘義耶。云何複名一切義乎。唯除助道常樂我凈善法。其餘一切皆名有餘答。云何而得近最勝無上道。亦取前諸菩薩。遠離一切病答。上三種病人得滅罪后近無上道兼答此問。若有病人若遇不遇悉得差者。此去佛最近。若遇即差不遇不差此則次近若遇不遇皆不差者此去佛遠。又云。取大眾發心如來授記以答此問。今引十證明答問竟。一者偈中興問次第而來。長行相對次第而答。故知答問盡二者偈中設問竟即自謙云。甚深微妙安樂性等非我所知。請于如來為諸菩薩自演說之。若從此意知答問盡。三者答若未盡不應謝恩。答問既竟時眾得益起禮燒香散華供養。故知答問盡四者上來召眾雲集慇勤勸問答。若未竟寧得倚臥涅槃既右脅息言知答問盡。五者付囑文殊寢而無說。大眾重請既受請已加趺融懌方談五行。故知答問盡。六者對告德王賓主有異知答問盡。七者師子更問問人既別知答問盡。八者文云。如來初開涅槃經時說有三種人。三種人乃是答問之末。實非創說之初。今云。初開乃是后說之初非初說之初。既有初說后說不同知答問盡。九者前問多答卷少后問少不應答卷多知答問盡。十者河西面對梵文口決曇讖指授慇勤親說十九偈。是問后四偈非問斯人不信孰可信耶。爾時佛
【現代漢語翻譯】 現代漢語譯本： 用『無餘偈』來回答。怎樣說是『畢竟』和『不畢竟』？用什麼來稱作『無餘義』呢？又用什麼稱作『一切義』呢？回答是：除了『助道』（指幫助修道的）、『常樂我凈』（佛教的四種德性）、『善法』，其餘一切都叫做『有餘』。怎樣才能接近最殊勝、無上的道呢？也取用前面諸菩薩遠離一切病苦的回答。上面三種病人得到滅罪之後，就能接近無上道，兼回答了這個問題。如果有的病人，無論遇到或沒遇到（佛），都能痊癒，那麼這個人離佛最近。如果遇到就能痊癒，沒遇到就不能痊癒，那麼這個人離佛其次近。如果無論遇到或沒遇到都不能痊癒，那麼這個人離佛很遠。又說，取大眾發心、如來授記來回答這個問題。現在引用十種證明來結束問答。一，偈中的提問是按照次第而來，長行經文也是相對地按照次第來回答，所以知道問答已經結束。二，偈中提出問題后，就謙虛地說：『甚深微妙安樂性』等等，不是我所能知道的，請如來為諸菩薩親自演說。從這個意思可知問答已經結束。三，如果回答沒有結束，不應該感謝恩德。回答問答結束后，大眾得到利益，起身行禮，燒香散花供養，所以知道問答已經結束。四，上面召集大眾雲集，慇勤勸請提問回答，如果問答沒有結束，怎麼能安然倚臥進入涅槃？既然右脅而臥，就知道問答已經結束。五，佛付囑文殊菩薩，然後寢息沒有說話。大眾再次請求，接受請求后，結跏趺坐，融洽喜悅地談論五行，所以知道問答已經結束。六，對德王菩薩說，賓主有別，知道問答已經結束。七，師子菩薩再次提問，提問的人既然不同，知道問答已經結束。八，經文中說：如來最初開講《涅槃經》時，說了有三種人。這三種人乃是回答問題的結尾，實際上不是最初開講的內容。現在說『最初開講』，乃是後來所說的最初，不是最初所說的最初。既然有最初說和後來說的不同，就知道問答已經結束。九，前面提問多，回答的經卷少，後面提問少，不應該回答的經卷多，知道問答已經結束。十，河西面對梵文，口頭傳授，曇讖（Dharmaraksa）指點教授，慇勤親口說了十九偈。是提問后說了四偈，如果這個人不相信，誰可以相信呢？這時佛
【English Translation】 English version: He answers with the 『Gatha of No Remainder』. How is 『ultimate』 and 『non-ultimate』 explained? What is called the 『meaning of no remainder』? And what is called the 『meaning of all』? The answer is: Except for 『aids to the path』 (referring to practices that help in cultivation), 『eternality, bliss, self, and purity』 (the four virtues in Buddhism), and 『wholesome dharmas』, everything else is called 『remainder』. How can one approach the most supreme, unsurpassed path? Also, take the previous answer of the Bodhisattvas who are free from all sickness. The above three kinds of sick people, after their sins are extinguished, can approach the unsurpassed path, also answering this question. If there is a sick person who, whether they encounter (the Buddha) or not, can be cured, then this person is closest to the Buddha. If they are cured when they encounter (the Buddha) but not cured when they don't, then this person is next closest to the Buddha. If they are not cured whether they encounter (the Buddha) or not, then this person is far from the Buddha. Furthermore, it is said to take the aspiration of the assembly and the prediction of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) to answer this question. Now, ten proofs are cited to conclude the questions and answers. First, the questions in the gathas come in order, and the prose answers also come in order, so it is known that the questions and answers are complete. Second, after posing the questions in the gathas, he humbly says: 『The profoundly subtle nature of peace and bliss』 and so on, are not what I can know. Please let the Tathagata personally explain it for the Bodhisattvas. From this meaning, it can be known that the questions and answers are complete. Third, if the answers were not complete, one should not give thanks for the kindness. After the questions and answers were completed, the assembly benefited, arose, paid respects, burned incense, and scattered flowers as offerings, so it is known that the questions and answers are complete. Fourth, above, he summoned the assembly to gather, earnestly urging questions and answers. If the questions and answers were not complete, how could he peacefully recline and enter Nirvana? Since he reclined on his right side, it is known that the questions and answers are complete. Fifth, the Buddha entrusted (the teachings) to Manjushri (Manjushri: a Bodhisattva associated with wisdom), then rested without speaking. The assembly requested again, and after accepting the request, he sat in full lotus posture, harmoniously and joyfully discussing the five elements, so it is known that the questions and answers are complete. Sixth, speaking to the Bodhisattva King of Virtue, there is a distinction between guest and host, it is known that the questions and answers are complete. Seventh, the Lion Bodhisattva asked again, since the person asking is different, it is known that the questions and answers are complete. Eighth, the text says: When the Tathagata first began to expound the Nirvana Sutra, he spoke of three kinds of people. These three kinds of people are the conclusion of the questions and answers, and are actually not the content of the initial exposition. Now it is said 『first began to expound』, which is the beginning of what was said later, not the beginning of what was said initially. Since there is a difference between what was said initially and what was said later, it is known that the questions and answers are complete. Ninth, the earlier questions were many, and the answering sutra scrolls were few; the later questions were few, and it should not be that the answering sutra scrolls are many, it is known that the questions and answers are complete. Tenth, facing the Sanskrit text in Hexi (Hexi: a region in Gansu, China), oral transmission, Dharmaraksa (Dharmaraksa: a Buddhist monk and translator) pointed out and taught, earnestly and personally speaking the nineteen gathas. After the questions, four gathas were spoken. If this person does not believe, who can be believed? At that time, the Buddha
贊下。第三佛答又二。初贊問。次答問。贊問又二。初贊。次謙贊又二。先總贊。次別贊。酬其上別總二請。若三十四問是曆法別。請后則總請。先酬總請故初云善哉善哉。所以須此贊者。世間問答酬往稱美佛不違世法。是故先贊人但見年幼不期智深。見問淵玄方知非淺。又若見佛贊皆發奇特心是故須贊。他方來眾見小小菩薩能問大大事皆生敬伏是故須贊。又此一一問皆與理合。是故須贊。皆有所擬(云云)。次別贊者即是別贊三世之問初贊其問過去。法門有三義。一舉果贊因。言汝未得者非全不得。乃是因中分證非是果地究竟故言未得。二舉甚深密藏贊其所問。汝問長壽佛以一切種智為命。此之智命果地所證。故言我已得之已得非始得已圓滿。唯佛與佛乃能究盡。故云。甚深密藏而汝能問。是故贊其所問之法。三贊其被加其上請云。承佛神力。今加而贊之故言等無有異。坐道場者贊其問現。其上問云。云何於此經究竟到彼岸佛即舉三義贊之。一舉初以成后贊其巧問該現化之始終故言我坐道場初成正覺。二贊其一人以均大眾故云有諸菩薩亦曾問我是甚深義。三贊其現得大眾加助。其上請云。及因大眾善根之力。今明功德句義無異。是為贊問現在法門。從如是問者則能利益無量眾生是贊問未來。上問言云何得廣大為眾作
【現代漢語翻譯】 現代漢語譯本： 讚歎之後，第三位佛陀的回答又分為兩部分。首先是讚歎提問，然後是回答問題。讚歎提問又分為兩部分，先是總體的讚歎，然後是謙虛的讚歎。謙虛的讚歎又分為兩部分，先是總體的讚歎，然後是分別的讚歎，以迴應前面分別和總體的兩種請求。如果說三十四個問題是關於曆法的分別請求，那麼後面的則是總體的請求。所以先回應總體的請求，因此一開始說『善哉善哉』。為什麼需要這樣的讚歎呢？世間的問答酬對，往往會稱美對方，佛也不違背世間的法則。所以先讚歎提問的人，因為人們只看到他年紀小，不期望他智慧深厚，看到他提問的深奧，才知道他並非淺薄。而且如果看到佛讚歎，大家都會生起奇異的心，所以需要讚歎。他方來的聽眾，看到小小的菩薩能問這麼大的事情，都會生起敬佩之心，所以需要讚歎。而且這每一個問題都與真理相合，所以需要讚歎，都各有指向（如前所述）。 其次是分別的讚歎，也就是分別讚歎關於三世的問題。首先讚歎他提問過去。法門有三種含義。一是舉果贊因，說你『未得』，並非完全沒有得到，而是因地中分證，不是果地究竟，所以說『未得』。二是舉甚深密藏讚歎他所問的，你問長壽佛以一切種智為生命，這種智慧生命是果地所證，所以說『我已得之』，已得並非開始得到，而是已經圓滿。只有佛與佛才能究竟明白，所以說『甚深密藏而汝能問』，所以讚歎他所問的法。三是讚歎他被加持，他前面請求說『承佛神力』，現在加以讚歎，所以說『等無有異』。『坐道場者』，讚歎他提問現在。他前面問說『云何於此經究竟到彼岸』（如何才能通過這部經典最終到達彼岸），佛就舉出三種含義來讚歎他。一是舉出開始來成就後來，讚歎他巧妙的提問涵蓋了顯現和教化的始終，所以說『我坐道場初成正覺』（我坐在菩提樹下，最初成就正覺）。二是讚歎他一人提問而利益大眾，所以說『有諸菩薩亦曾問我是甚深義』（也有其他菩薩曾經問過我甚深的意義）。三是讚歎他現在得到大眾的加持，他前面請求說『及因大眾善根之力』（以及依靠大眾善根的力量），現在說明功德句義沒有差異。這是讚歎提問現在法門。『從如是問者則能利益無量眾生』（從這樣的提問出發，就能利益無量眾生），這是讚歎提問未來。前面問說『云何得廣大為眾作』（如何才能獲得廣大的能力為眾生服務）
【English Translation】 English version: After the praise, the third Buddha's answer is again divided into two parts. First, praising the question, and then answering the question. Praising the question is again divided into two parts, first the general praise, and then the humble praise. The humble praise is again divided into two parts, first the general praise, and then the separate praise, in response to the previous separate and general requests. If the thirty-four questions are separate requests about the calendar, then the latter is a general request. Therefore, the general request is answered first, so it is said at the beginning 'Good, good'. Why is this praise necessary? Worldly question and answer exchanges often praise the other party, and the Buddha does not violate worldly laws. Therefore, first praise the person asking the question, because people only see that he is young and do not expect him to be deeply wise. Seeing the profundity of his questions, they know that he is not shallow. And if they see the Buddha praising, everyone will have a strange mind, so praise is necessary. Listeners from other lands, seeing a small Bodhisattva able to ask such big questions, will have a respectful mind, so praise is necessary. And each of these questions is in accordance with the truth, so praise is necessary, each with its own direction (as mentioned earlier). Secondly, there is separate praise, which is to separately praise the questions about the three times. First, praise his question about the past. The Dharma has three meanings. First, to praise the cause by citing the result, saying that you 'have not attained' does not mean that you have not attained at all, but that you have partially attained in the causal ground, not ultimately in the fruit ground, so it is said 'have not attained'. Second, to praise what he asked by citing the profound secret treasury, you asked the Long-lived Buddha (Changshou Fo) about taking all-knowing wisdom as life, this wisdom life is what is attained in the fruit ground, so it is said 'I have already attained it', already attained does not mean starting to attain, but already perfected. Only the Buddha and the Buddha can ultimately understand, so it is said 'profound secret treasury and you can ask', so praise the Dharma he asked about. Third, to praise him for being blessed, he requested earlier 'receiving the Buddha's divine power', now add praise, so it is said 'equal without difference'. 'Sitting in the Bodhimanda (daochang) ', praise his question about the present. He asked earlier 'How can one ultimately reach the other shore through this sutra?', the Buddha cited three meanings to praise him. First, to accomplish the later by citing the beginning, praising his skillful question that covers the beginning and end of manifestation and teaching, so it is said 'I sat in the Bodhimanda and first attained perfect enlightenment'. Second, to praise him for benefiting the masses by asking alone, so it is said 'There are also Bodhisattvas who have asked me about profound meanings'. Third, to praise him for receiving the blessings of the masses now, he requested earlier 'and relying on the power of the good roots of the masses', now explain that the merit and meaning of the sentences are no different. This is praising the question about the present Dharma. 'Those who ask from such questions can benefit immeasurable sentient beings', this is praising the question about the future. Earlier he asked 'How can one obtain great ability to serve the masses?'
依止。此言利益可解(云云)。舊解坐道場亦曾問者或言。是華嚴中問翻經不盡其文未來。或言。是偏方不定教文亦不來。或言。是秘密教非顯露攝。義皆不然。今明道場乃是元初圓滿始坐非方便道場。第二捲雲。我已久于無量劫來久已成佛。亦如法華成佛已來甚大久遠昔諸菩薩曾問此義。如今不異正對過去之問。非一化之始。不應據寂滅道場及偏方秘密。爾時迦葉下。第二自謙佛向贊其。上等如來下齊菩薩。其謙亦兩一謙所問橫豎不及。二誓聞法頂戴增加。初文者不能飛過大海橫不及也。不能周遍虛空豎不及也。次文雲頂戴守護高深。增加守護廣大何以知然。文中次釋云。愿令我得深廣智慧。從佛告迦葉下。第二正答問大分為兩。初次第答三十四問。次大眾供養。初答者初盡此品文是答長壽之問又兩。初答長壽因后答長壽果。更釋因果之名。一云。若有因果則墮常義。若無因果則墮斷義。若言開因果之秘故說因果。此語小勝。若為顯涅槃兼言因果。此語最勝。涅槃無因果方便說因果。從容抑按顯于正法故言因果。今明若因自是因果自是果則墮自性。由因故果。由果故因則墮他性。因果因緣故因。因果因緣故果則墮共性。非因非果故因果墮無因性。皆墮斷常。但以四悉名為因果。顯非因果故云因果。前文非不明果。后
【現代漢語翻譯】 現代漢語譯本 依止。這段話可以解釋利益（等等）。舊的解釋說在道場也曾有人問過，或者說，這是《華嚴經》中翻譯不完整的部分，未來會補全。或者說，這是偏方不定教，經文也不會出現。或者說，這是秘密教，不屬於顯露的教義。這些說法都不對。現在說明道場是最初圓滿的開始，不是方便道場。《第二卷》說：『我已經于無量劫以來早已成佛。』也像《法華經》一樣，成佛以來已經非常久遠，過去諸位菩薩曾經問過這個問題。如今沒有什麼不同，正是針對過去的問題。不是一化之始。不應該依據寂滅道場以及偏方秘密。當時迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）下。第二部分是佛陀謙虛地讚揚他，上面等同如來（Tathāgata，佛的稱號），下面齊同菩薩（Bodhisattva，指發願成佛的修行者）。他的謙虛也有兩方面：一是謙虛所問的橫豎都不及，二是發誓聽聞佛法，頂戴增加。第一段文字說不能飛過大海，橫向不及；不能周遍虛空，豎向不及。第二段文字說頂戴守護高深，增加守護廣大。怎麼知道是這樣呢？文中接著解釋說：『愿令我得深廣智慧。』從佛告迦葉（Kāśyapa）下。第二部分正式回答問題，大體分為兩部分：一是依次回答三十四個問題，二是大眾供養。第一部分回答問題，直到這一品的結尾，都是回答長壽的問題，又分為兩部分：一是回答長壽的因，二是回答長壽的果。進一步解釋因果的名稱。一種說法是：如果有因果，就墮入常義；如果沒有因果，就墮入斷義。如果說開啟因果的秘密，所以說因果，這種說法稍微好一些。如果爲了顯示涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）而兼說因果，這種說法最好。涅槃沒有因果，方便說因果。從容抑制，彰顯正法，所以說因果。現在說明如果因自身是因，果自身是果，就墮入自性。由於因的緣故有果，由於果的緣故有因，就墮入他性。因果因緣的緣故是因，因果因緣的緣故是果，就墮入共性。非因非果的緣故是因果，就墮入無因性。這些都墮入斷常。但以四悉檀（catuḥ-siddhānta，佛教術語，指四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的名稱作為因果，顯示非因果，所以說因果。前面的文字並非不明白果，後面的文字
【English Translation】 English version Reliance. This statement can explain the benefits (etc.). The old interpretation says that someone also asked in the Bodhimaṇḍa (place of enlightenment), or that this is an incomplete translation from the Avataṃsaka Sūtra (Flower Garland Sutra), which will be completed in the future. Or that this is a partial and uncertain teaching, and the scripture will not appear. Or that this is a secret teaching, not included in the revealed teachings. These statements are all incorrect. Now it is explained that the Bodhimaṇḍa is the initial perfect beginning, not a provisional Bodhimaṇḍa. The second chapter says: 'I have long since become a Buddha for countless kalpas (eons).' Just like the Lotus Sutra, it has been a very long time since becoming a Buddha, and past Bodhisattvas (enlightenment beings) have asked this question. Now there is no difference, it is precisely addressing the past question. It is not the beginning of a single transformation. It should not be based on the quiet Bodhimaṇḍa and partial secrets. At that time, Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) went down. The second part is the Buddha humbly praising him, above equal to the Tathāgata (Buddha's title), below equal to the Bodhisattvas. His humility also has two aspects: one is that the questions asked are horizontally and vertically inferior, and the other is to vow to hear the Dharma (Buddhist teachings), to increase reverence. The first passage says that one cannot fly over the sea, horizontally inferior; one cannot pervade the void, vertically inferior. The second passage says that upholding and protecting is profound, and increasing protection is vast. How do we know this? The text then explains: 'May I obtain profound and vast wisdom.' From the Buddha telling Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) down. The second part formally answers the question, broadly divided into two parts: one is to answer the thirty-four questions in order, and the other is the offering of the assembly. The first part answers the question, until the end of this chapter, all answering the question of longevity, which is divided into two parts: one is to answer the cause of longevity, and the other is to answer the result of longevity. Further explain the names of cause and effect. One saying is: if there is cause and effect, one falls into the meaning of permanence; if there is no cause and effect, one falls into the meaning of annihilation. If it is said that the secret of cause and effect is opened, so cause and effect are spoken of, this saying is slightly better. If it is said that Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death) is shown and cause and effect are spoken of, this saying is the best. Nirvana has no cause and effect, and cause and effect are spoken of provisionally. Composed and restrained, highlighting the Dharma, so cause and effect are spoken of. Now it is explained that if the cause itself is the cause, and the effect itself is the effect, one falls into self-nature. Because of the cause, there is the effect; because of the effect, there is the cause, one falls into other-nature. The cause and effect are the cause, and the cause and effect are the effect, one falls into common-nature. Non-cause and non-effect are the cause and effect, one falls into no-cause nature. These all fall into annihilation and permanence. But the name of the four siddhāntas (catuḥ-siddhānta, Buddhist term, referring to the four accomplishments: world siddhānta, each for the sake of siddhānta, antidote siddhānta, first meaning siddhānta) is used as cause and effect, showing non-cause and non-effect, so cause and effect are spoken of. The previous text does not fail to understand the effect, the following text
文非不明因。從多從正分此二門。初答因為三。初誡聽。次正答。三論義。初誡聽者。將說長壽甘露妙藥若覆器不聞則思修俱失故須誡眾。釋論云。專視聽法如渴飲一心入于語義中(云云)。從如來所得長壽之業去。是正答。文為五雙。一指果人因人以標業。二指果法因法以勸業。三明自行化他以證業。四開譬合譬以況業。五示果報華報以結業。初果人者如來。因人者菩薩。若無此業不名菩薩。佛無此業不名如來。此業成因因名菩薩。此業成果果名如來。業若定因不得作果。業若定果不得作因。當知此業非因非果能因能果。雖能因果因果叵得。言語道斷心行處滅。如來境界不可思議。精進菩薩亦不能知。豈是凡情闇心圖度不能已已輒述所聞。次果法者菩提也。因法者三慧也聽是聞慧。受是思慧。轉為人說即是修慧。若菩提無此業不得成果。三慧無此業不得成因。至高無頂。至廣無涯。多所成就。其相云何。若業能破業是為破業。從無住業立一切業是為立業。非破非立而破而立是為正業。如是正業不可言三。不可言一。言一則失用。言三則傷體。即體而用即用而體。即體而用故言此業能為菩提之因得菩提果。道前體用廣為人說。道后體用即用而體。非因非果非自非他。故上文云。以珠力故水即澄清。豈非即體而用。下文
云。大慈大悲名為佛性。豈非即用而體。三從善男子我以修習去。是舉自行化他證成於業。我以修習故得菩提。即證道前體用。今復為人廣說此法即證道后體用。然我果久成道前之業非復今時。故知卻明過去法門答初之問。四開譬中。先譬次合譬。如王子者似譬道前。王譬菩薩。子譬群生。犯罪譬起惡因。繫獄譬受惡果。憐憫譬天性相關。愛念譬拔惡因。躬至系所譬拔惡果。夫王子者剎利種也。罪為獄囚眾生亦爾。同佛之性罪業所拘流浪生死。亦有佛性亦無佛性如王子是囚囚是王子。為此義故慈悲與拔。菩薩亦爾下。合譬凡舉三法合譬。初一子地合同體大悲況即體而用。次四無量心拔苦因與善因。拔苦果與樂果。大喜慶悅大舍平等。況用不離體即用而體。三四弘誓願遍約四諦。苦諦則通不但四趣。集諦亦通不但十惡。道諦不但戒善。滅諦不但灰斷。弘誓之境囊括則周故用三法。合譬況業。五舉二報結者。聖人以慧為命。智慧自在故壽命。長即譬果報。天上受樂則譬華報(云云)。三從爾時迦葉白佛去。是論義。凡四番問答。初番先問次答。問有三意。一述不解。二謂不應。三正作難。不解者領長壽業。非因非果非自非他故言深隱。次不應者一子之地同體大慈體無愛恚。云何子想。若同子想即是起愛。起愛云何同體。同
【現代漢語翻譯】 現代漢語譯本 云：大慈大悲名為佛性（Buddha-nature）。難道不是即用而顯體？ 三、從『善男子，我以修習去』開始，這是舉自身修行化度他人，來證明成就事業。『我以修習故得菩提（Bodhi，覺悟）』，即是證道前的體用。如今又為人廣泛宣說此法，即是證道后的體用。然而我成果早已成就，道前的業力已非今日。所以可知這是追溯過去法門來回答最初的提問。 四、在開示譬喻中，先是譬喻，然後是合譬。如王子，像是譬喻道前。王譬喻菩薩（Bodhisattva）。子譬喻群生。犯罪譬喻生起惡因。繫獄譬喻承受惡果。憐憫譬喻天性相關。愛念譬喻拔除惡因。親自到監獄譬喻拔除惡果。王子是剎帝利（Kshatriya）種姓。罪犯如同獄囚，眾生也是如此，與佛（Buddha）的本性相同，卻被罪業所束縛，在生死中流浪。既有佛性，又好像沒有佛性，就像王子是囚犯，囚犯是王子。爲了這個意義，所以慈悲救拔。 『菩薩亦爾』以下，是合譬，總共舉了三種法來合譬。第一，子地合同體大悲，說明即體而用。第二，四無量心（Four Immeasurables）拔除苦因與善因，拔除苦果與樂果，大喜慶悅，大舍平等，說明用不離體，即用而體。第三，四弘誓願（Four Great Vows）普遍涵蓋四諦（Four Noble Truths），苦諦則通於四趣（Four Destinies）等，集諦也通於十惡（Ten Evils）等，道諦不只是戒善，滅諦不只是灰斷。弘誓的境界囊括周全，所以用三種法來合譬說明業。 五、舉二報總結，聖人以智慧為生命，智慧自在，所以壽命長，這譬喻果報。在天上享受快樂，這譬喻華報。 三、從『爾時迦葉（Kasyapa）白佛去』開始，這是論義。總共有四番問答。初番先問后答。問有三個意思：一是陳述不理解，二是認為不應該，三是正式發難。不理解的是領會長壽業，非因非果，非自非他，所以說深奧隱秘。其次認為不應該的是，一子之地同體大慈，體性沒有愛恨，為何有子想？如果同子想，就是生起愛，生起愛怎麼能同體？同
【English Translation】 English version Cloud: Great compassion and great mercy are called Buddha-nature. Isn't it that the substance is revealed through its function? 3. Starting from 'Good man, I go by cultivation,' this is to demonstrate the accomplishment of deeds by cultivating oneself and transforming others. 'I attain Bodhi (enlightenment) through cultivation,' which is the substance and function before enlightenment. Now, widely expounding this Dharma (teaching) for others is the substance and function after enlightenment. However, my fruit has long been accomplished, and the karma before enlightenment is no longer what it is today. Therefore, it can be known that this is tracing back to the past Dharma to answer the initial question. 4. In the opening analogy, first is the analogy, then the combination of analogies. Like a prince, it is like an analogy before enlightenment. The king is an analogy for a Bodhisattva. The son is an analogy for sentient beings. Committing a crime is an analogy for generating evil causes. Being imprisoned is an analogy for receiving evil results. Compassion is an analogy for the connection of innate nature. Love and care are an analogy for eradicating evil causes. Personally going to the prison is an analogy for eradicating evil results. The prince is of the Kshatriya caste. The criminal is like a prisoner, and sentient beings are also like this, the same as the Buddha's nature, but bound by sinful karma, wandering in birth and death. They both have Buddha-nature and seem to not have Buddha-nature, just like the prince is a prisoner, and the prisoner is a prince. For this meaning, compassion is used to rescue. From 'The Bodhisattva is also like this' onwards, it is a combination of analogies, with a total of three Dharmas used to combine analogies. First, the great compassion of the same substance in the son's position explains that the substance is revealed through its function. Second, the Four Immeasurables eradicate the causes of suffering and the causes of goodness, eradicate the results of suffering and the results of happiness, great joy and delight, and great equanimity, explaining that function is inseparable from substance, and the substance is revealed through its function. Third, the Four Great Vows universally encompass the Four Noble Truths, the Truth of Suffering extends to the Four Destinies, the Truth of Accumulation also extends to the Ten Evils, the Truth of the Path is not just precepts and goodness, and the Truth of Cessation is not just annihilation. The realm of the great vows encompasses everything completely, so three Dharmas are used to combine analogies to explain karma. 5. Concluding by citing the two retributions, the sage takes wisdom as life, and with the freedom of wisdom, longevity is achieved, which is an analogy for the fruit of retribution. Enjoying happiness in the heavens is an analogy for the flower of retribution. 3. Starting from 'Then Kasyapa said to the Buddha,' this is a discussion of meaning. There are a total of four rounds of questions and answers. In the first round, the question comes first, then the answer. The question has three meanings: first, stating incomprehension; second, thinking it is inappropriate; and third, formally challenging. What is not understood is comprehending the karma of longevity, which is neither cause nor effect, neither self nor other, so it is said to be profound and hidden. Secondly, what is thought to be inappropriate is that the great compassion of the same substance in the son's position, the nature has no love or hatred, so why have the thought of a son? If the thought of a son is the same, then love arises, how can the arising of love be the same substance? Same
體云何起愛。故云不應。三作難者破戒作逆應須治罰。治罰乖慈雲何等視。等則無罰云何言治。治偏乖慈慈之與。治二俱乖體。展轉有妨。難從此生(云云)。次佛以一言答其三意云。我于眾生同一子想。如羅睺羅者同體之慈。是慈清凈微妙第一非染愛慈。是慈深隱非但難解亦復難說。即體而用不妨等視如羅睺羅。既即體而用慈亦復然。一言答三其意在此。然迦葉問菩薩修慈此問道前。佛以道後果慈答之云。我于眾生亦一子想。舉后答前前後不異。次從迦葉復白去是第二問答先問次答。初問中舉昔事難今義。力士無慈碎聽戒童子。童子命斷即昔事也。若承佛力即如來遣害傷慈縱毒頓乖一子即難今義。次佛答中明三世之慈為三。初明童子是昔事若答此事擬過去。慈童子金剛二皆是化幻人。幻杵以害幻命寧有實耶。設權懲惡正是大悲拔其苦因。假設濟危正是大慈與其樂果至慈至巧非一子義何者是耶。他解見機猶害五百凈行尚實有害事。若將此釋都無所損。次從迦葉去。明現世慈本地指三業行慈又三。初如來之意于諸眾生生一子想。雖謗法闡提邪見毀戒悉如一子。況復餘人。心常平等即意慈也。次從譬如國王去。明口行慈又二。一先舉國憲。次明佛法。后結治罪。初國之嚴刑以酷為本。二佛之法網以慈為宗舉非顯是。佛法有
【現代漢語翻譯】 現代漢語譯本 體（本體）云何而起愛染之心？所以說不應該（生起愛染之心）。 三作難者（提出三種質疑的人）認為，破戒作逆之人應該受到懲治和處罰。如果進行懲治和處罰，就違背了慈悲的本意，又怎麼能平等看待一切眾生呢？如果平等，又沒有懲罰，又怎麼能說是治理呢？如果偏頗地進行懲治，又違背了慈悲的本意。慈悲與懲治，二者相互妨礙。這些疑問由此而生。 接下來，佛用一句話回答了這三種疑問，說：『我對於一切眾生，都抱持著如同對待自己唯一孩子的想法。』這種慈悲就像對待羅睺羅（佛陀的兒子）一樣，是同體大悲。這種慈悲是清凈、微妙、第一的，不是被染污的愛染之慈。這種慈悲深奧隱秘，不僅難以理解，而且難以言說。即體而用，不妨礙平等看待一切眾生，就像對待羅睺羅一樣。既然是即體而用，那麼慈悲也是如此。一句話回答了三種疑問，其意義就在於此。 然而，迦葉（佛陀的弟子）問菩薩如何修慈，這個問題在問道之前。佛用證道的結果之慈來回答，說：『我對於一切眾生，也抱持著如同對待自己唯一孩子的想法。』用結果來回答之前的問題，前後並沒有不同。 接下來，從迦葉再次稟告開始，是第二段問答，先問后答。最初的提問中，舉出過去的事情來質疑現在的意義。力士（大力士）沒有慈悲之心，擊碎了聽戒的童子。童子因此喪命，這是過去的事情。如果憑藉佛的力量，就像如來派遣（力士）傷害，這傷害違背了慈悲，縱容毒害，完全違背了『一子』的理念，這就是質疑現在的意義。 接下來，佛的回答中，闡明了三世之慈，分為三個方面。首先闡明童子是過去的事情，如果回答這件事，就擬比過去。慈童子和金剛（金剛力士）都是化現的人。用幻化的杵來傷害幻化的生命，哪裡有真實的傷害呢？假設是權巧方便地懲罰惡人，這正是大悲，是爲了拔除他們受苦的根源。假設是救濟危難，這正是大慈，是爲了給予他們快樂的結果。至慈至巧，並非『一子』的含義，又是什麼呢？ 其他的解釋認為，（金剛力士）是見機行事，仍然傷害了五百位清凈修行的僧人，尚且有真實的傷害之事。如果用這種解釋，就完全沒有損害（佛法的意義）。 接下來，從迦葉開始，闡明現世的慈悲，從本地出發，指出三業（身、口、意）行慈，又分為三個方面。首先，如來的本意是，對於一切眾生都生起『一子』的想法。即使是誹謗佛法、一闡提（斷善根的人）、邪見、毀戒的人，都如同自己的孩子一樣看待，更何況是其他人呢？心中常常平等，這就是意慈。 接下來，從『譬如國王』開始，闡明口行慈，又分為兩個方面。一是先舉出國家的法律，二是闡明佛法。最後總結治罪。首先，國家的嚴刑以殘酷為根本。二是佛的法網以慈悲為宗旨，舉出不好的方面來彰顯好的方面。佛法有...
【English Translation】 English version How does attachment arise from the essence (of being)? Therefore, it is said that it should not (arise). The three objectors (those who raise three objections) argue that those who break precepts and commit rebellious acts should be punished and disciplined. If punishment and discipline are carried out, it goes against the original intention of compassion. How can one view all beings equally? If there is equality, and no punishment, how can it be called governance? If punishment is biased, it goes against the intention of compassion. Compassion and governance hinder each other. These doubts arise from this. Next, the Buddha answers these three questions in one sentence, saying, 'I regard all beings as if they were my only child.' This compassion is like that towards Rāhula (the Buddha's son), it is compassion arising from the same essence. This compassion is pure, subtle, and supreme, not tainted by attachment. This compassion is profound and hidden, not only difficult to understand but also difficult to express. Using the essence without hindering the equal treatment of all beings is like treating Rāhula. Since it is using the essence, compassion is also like that. One sentence answers three questions, and its meaning lies in this. However, Kāśyapa (the Buddha's disciple) asks how a Bodhisattva cultivates compassion. This question comes before the question about the path. The Buddha answers with the compassion that results from the path, saying, 'I also regard all beings as if they were my only child.' Using the result to answer the previous question, there is no difference between before and after. Next, starting from Kāśyapa's report again, is the second question and answer, first the question and then the answer. In the initial question, past events are cited to question the meaning of the present. The strongman (mighty warrior) had no compassion and shattered the precept-listening child. The child died as a result, this is a past event. If relying on the Buddha's power, it is like the Tathāgata sending (the strongman) to harm, this harm violates compassion, condones poison, and completely violates the concept of 'one child,' this is questioning the meaning of the present. Next, in the Buddha's answer, the compassion of the three times is explained, divided into three aspects. First, it is clarified that the child is a past event. If answering this matter, it is compared to the past. The Compassionate Child and Vajra (Vajra warrior) are both manifested beings. Using a phantom pestle to harm a phantom life, where is the real harm? Assuming it is a skillful means to punish evil people, this is precisely great compassion, to eradicate the root cause of their suffering. Assuming it is to relieve danger, this is precisely great compassion, to give them the result of happiness. Utmost compassion and utmost skillfulness, what is it if not the meaning of 'one child'? Other explanations believe that (the Vajra warrior) acted according to the situation, still harming five hundred pure practitioners, and there were still real harmful events. If this explanation is used, there is no harm (to the meaning of the Dharma). Next, starting from Kāśyapa, the compassion of the present life is explained, starting from the local ground, pointing out the three karmas (body, speech, and mind) practicing compassion, which are further divided into three aspects. First, the original intention of the Tathāgata is to generate the thought of 'one child' for all beings. Even those who slander the Dharma, Icchantikas (those who have cut off the roots of goodness), have wrong views, and break precepts are regarded as one's own children, let alone others? The mind is always equal, this is mind-compassion. Next, starting from 'For example, a king,' speech-compassion is explained, which is further divided into two aspects. First, the laws of the country are cited, and second, the Dharma is explained. Finally, the punishment is summarized. First, the strict laws of the country are based on cruelty. Second, the Buddha's Dharma net is based on compassion, citing the bad aspects to highlight the good aspects. The Dharma has...
三。若擯永出衆外。若四羯磨不出眾外唯不得為羯磨之主。十四知事人今通名羯磨。而實有輕重。初言驅遣羯磨即是律中驅出羯磨。馬師滿宿二比丘于聚落污他家行惡行。佛令與驅出羯磨出此聚落。訶責者即律中苦切羯磨。般荼盧伽比丘喜斗事斗構兩頭與人斗競至城中訴。乃以詞牒結著衣帶數數如是。佛令作苦切羯磨苦惱切勒。置者即依止羯磨是。施越比丘為人輕薄數犯可悔罪數惱僧。佛令與作依止羯磨。令依剛正有德之人住持教示不令數犯。舉罪者即律中下意羯磨。郁多羅比丘為質多居士庵羅寺主恒得好食。居士后時遇優波斯那于舍供養不與寺主。相知郁多羅生瞋語居士言。飲食雖美但無胡麻歡喜丸耳。此居士少年貧時曾為此業故以刺之。居士因即說譬如雞與烏共生一子。或作雞鳴或作烏聲。汝或善語或作惡語。而此比丘父母異國故以譏之。佛知令與作下意羯磨。僧中遣一人將是比丘往居士所下意懺悔。不可見即是三擯八法之中以明三擯。一不見擯。二不懺擯。三惡邪不除擯。此中無不懺之名是滅擯一事教門不同。不可見即是不見擯。車匿比丘數數犯罪諸比丘勸懺悔。答言。我不見罪。佛令與不見擯。不懺者還是車匿數犯人勸。答云。我雖見罪不能懺悔。佛令作不懺擯。滅即滅擯未舍惡見即惡邪不除擯。事起利咤言
【現代漢語翻譯】 現代漢語譯本 三、如果擯除（pravrajana karma），永遠不得在僧團之外。如果四種羯磨（chaturvidha karma）不在僧團之外進行，只是不能成為羯磨的主持者。十四知事人現在統稱為羯磨，但實際上有輕重之分。最初說的驅遣羯磨，就是律中的驅出羯磨（nissarana karma）。馬師（Aśvajit）和滿宿（Pūrṇa）兩位比丘在聚落中玷污他家，行為惡劣。佛陀命令對他們進行驅出羯磨，將他們驅逐出這個聚落。訶責，就是律中的苦切羯磨（tajjaniya karma）。般荼盧伽（Paṇḍaruka）比丘喜歡爭鬥，挑撥兩頭，與人爭鬥，甚至到城中訴訟，用詞語和文書纏結著衣帶，屢次如此。佛陀命令對他進行苦切羯磨，使他苦惱和約束。置，就是依止羯磨（nissaya karma）。施越（Śreyas）比丘為人輕薄，屢次犯可悔罪，多次惱亂僧團。佛陀命令對他進行依止羯磨，讓他依止剛正有德之人，住持教導，不讓他屢次犯錯。舉罪，就是律中的下意羯磨（pabbajaniya karma）。郁多羅（Uttara）比丘因為質多居士（Citta-gṛhapati）的庵羅寺（Amra Temple）的主持，總是能得到好的食物。居士後來遇到優波斯那（Upasena），在他的住所供養，沒有給寺主供養。郁多羅知道后，生氣地對居士說：『飲食雖然美味，但沒有胡麻歡喜丸（tilamodaka）啊。』這位居士年輕貧困時曾以此為業，所以用這話來刺他。居士因此就說譬如雞與烏共生一子，或作雞鳴，或作烏聲。汝或善語，或作惡語。而此比丘父母異國，所以譏諷他。佛陀知道后，命令對他進行下意羯磨，僧團中派遣一人帶著這位比丘到居士那裡，下意懺悔。不可見，就是三擯（tisso bhikkave niyāsa）八法（attha vatthūni）之中，用來說明三擯。一、不見擯（adassanāniyāsa）。二、不懺擯（appatikammāniyāsa）。三、惡邪不除擯（pāpikāya diṭṭhiyā appahānāniyāsa）。這裡沒有不懺之名，是滅擯一事，教門不同。不可見，就是不見擯。車匿（Channa）比丘屢次犯罪，諸比丘勸他懺悔，他回答說：『我沒有看到罪。』佛陀命令對他進行不見擯。不懺，還是車匿屢次犯錯，人們勸他，他回答說：『我雖然看到罪，但不能懺悔。』佛陀命令對他進行不懺擯。滅，就是滅擯（ucchedaniyāsa），未捨棄惡見，就是惡邪不除擯。事情起于利咤（Rita）的言論。
【English Translation】 English version 3. If someone is expelled (pravrajana karma), they shall never be outside the Sangha. If the four karmas (chaturvidha karma) are not performed outside the Sangha, one simply cannot be the leader of the karma. The fourteen stewards are now collectively called karma, but in reality, they have varying degrees of importance. The initial mention of expulsion karma is the expulsion karma (nissarana karma) in the Vinaya. The two monks, Aśvajit (馬師) and Pūrṇa (滿宿), defiled other families and behaved wickedly in the village. The Buddha ordered them to undergo expulsion karma and be expelled from the village. Reproach is the censure karma (tajjaniya karma) in the Vinaya. The monk Paṇḍaruka (般荼盧伽) enjoyed fighting, stirring up trouble between two sides, and even going to the city to litigate, entangling his robes with words and documents repeatedly. The Buddha ordered him to undergo censure karma, causing him distress and restraint. Placement is the dependence karma (nissaya karma). The monk Śreyas (施越) was frivolous, repeatedly committing offenses that required confession, and frequently disturbing the Sangha. The Buddha ordered him to undergo dependence karma, requiring him to rely on virtuous individuals of integrity for guidance and instruction, preventing him from repeatedly committing offenses. Accusation is the lowering karma (pabbajaniya karma) in the Vinaya. The monk Uttara (郁多羅), as the abbot of Citta-gṛhapati's (質多居士) Amra Temple (庵羅寺), always received good food. Later, the householder encountered Upasena (優波斯那) and offered him food at his residence, without offering any to the abbot. Upon learning this, Uttara angrily said to the householder, 'Although the food is delicious, there are no sesame seed balls (tilamodaka)!' The householder, having once made a living doing this in his youth, used these words to sting him. The householder then said, 'It is like a chicken and a crow giving birth to a child together, which sometimes crows like a chicken and sometimes caws like a crow. You sometimes speak well and sometimes speak wickedly.' And because this monk's parents were from different countries, he mocked him. Knowing this, the Buddha ordered him to undergo lowering karma, and the Sangha sent a monk to the householder to humbly confess. 'Invisible' refers to the three expulsions (tisso bhikkave niyāsa) among the eight matters (attha vatthūni), used to explain the three expulsions: 1. Expulsion for not seeing (adassanāniyāsa). 2. Expulsion for not confessing (appatikammāniyāsa). 3. Expulsion for not abandoning evil views (pāpikāya diṭṭhiyā appahānāniyāsa). Here, there is no mention of 'not confessing'; it is the matter of annihilation expulsion, and the teachings differ. 'Invisible' refers to expulsion for not seeing. The monk Channa (車匿) repeatedly committed offenses, and the monks urged him to confess. He replied, 'I do not see any offense.' The Buddha ordered him to undergo expulsion for not seeing. 'Not confessing' still refers to Channa repeatedly committing offenses, and when people urged him, he replied, 'Although I see the offense, I cannot confess.' The Buddha ordered him to undergo expulsion for not confessing. 'Annihilation' refers to annihilation expulsion (ucchedaniyāsa); not abandoning evil views is expulsion for not abandoning evil views. The matter originated from the words of Rita (利咤).
欲不障道三諫不從與作惡邪不除擯。三從善男子如來所以去。是結無對治罪之意。使其無復惡因則無惡果。即是大慈施無恐畏。三從善男子汝今下。即是身行慈也。舊云。照人為一。天為二。五道為五。又云。常光為一。非常光為二。面門三。眉間四。通身為五(云云)。從善男子未可見法去。明來世行慈而言比丘糾治者。比丘護法文為四。一標來世。二明持毀。三譬。四結。初二可見。第三譬中言暴惡者。譬破戒人。會遇重病者。譬所犯彰露。鄰王興兵者譬持戒糾治。病王無力者。毀禁惡止。恐怖修善者明其得益。譬中有三。三種何異。初為各住各學行非法者故以鄰王為喻。次為同住各學行非法者故以宅樹為喻。后為同住同學行非法者故以白髮為喻。又解斷四住惡解惑相治如除鄰王。斷塵沙惡除體上垢如除毒樹。斷無明惡同體之惑如除白髮(云云)。四若善下結。即判真偽。不治毀禁壞亂佛法佛法中怨。無慈詐親是彼人怨。能糾治者是護法聲聞真我弟子。為彼除惡即是彼親。從迦葉白佛去。第三番問答。先問。次答。問又為二。初非佛旨。次舉事難。初文者領前能訶責者是我弟子不驅遣者佛法中怨。此則一是一非。愛憎去取則無等視一子之心。升沈碩異故仰非也。次舉事者。若一塗一割等無憎愛。亦應一持一犯咸不
【現代漢語翻譯】 現代漢語譯本 若想不讓慾望成為修道的障礙，三次勸諫不聽，就應該驅逐那些作惡的、不改正錯誤的比丘。三次勸諫，善男子，這就是如來離開的原因。這是爲了斷絕罪惡的根源，使其沒有產生惡果的機會。這才是真正的大慈悲，給予眾生無所畏懼的庇護。 三次勸諫后將他驅逐，善男子，這就是身行慈悲。舊說，照見人為一，天為二，五道為五。又說，常光為一，非常光為二，面門為三，眉間為四，通身為五（等等）。 善男子，從『未可見法去』，說明來世行慈悲，而比丘進行糾正。比丘護持佛法的條文有四點：一、標明來世；二、闡明持戒與毀戒；三、譬喻；四、總結。前兩點顯而易見。第三個譬喻中說到『暴惡者』，比喻破戒之人。『會遇重病者』，比喻所犯的罪行暴露。『鄰王興兵者』，比喻持戒者進行糾正。『病王無力者』，比喻毀戒者無力阻止。『恐怖修善者』，說明持戒者因此得到利益。譬喻中有三種情況，這三種情況有什麼不同？第一種情況是，各自居住、各自學習，行為不合法，所以用鄰王來比喻。第二種情況是，共同居住、各自學習，行為不合法，所以用宅樹來比喻。第三種情況是，共同居住、共同學習，行為不合法，所以用白髮來比喻。另一種解釋是，斷除四住地的惡見，解除迷惑的相狀，就像去除鄰王一樣。斷除塵沙惑的惡業，去除身體上的污垢，就像去除毒樹一樣。斷除無明惑，如同去除自身一體的迷惑，就像去除白髮一樣（等等）。 『四若善下結』，就是判斷真偽。不糾正毀壞戒律、擾亂佛法的人，是佛法中的怨敵。沒有慈悲心而假裝親近的人，是那些人的同夥。能夠糾正錯誤的人，才是護持佛法的聲聞，真正的我的弟子。為他們去除惡行，才是真正的親人。 從『迦葉白佛去』，是第三次問答。先問，后答。提問又分為兩部分：一是認為不符合佛的旨意，二是舉例說明難以做到。第一部分的內容是，領會到前面所說的能夠呵斥他人的人是我的弟子，不驅逐那些作惡的人是佛法中的怨敵。這是一種肯定一種否定。如果因為愛憎而有所取捨，就沒有平等看待一切眾生的心。因為眾生的根器不同，所以仰望佛陀認為這樣做是不對的。第二部分舉例說明，如果對所有人都一樣對待，不分愛憎，那麼是否應該對持戒和犯戒的人都一樣對待，不加區分呢？
【English Translation】 English version If you want to prevent desire from becoming an obstacle to the path, and after three admonitions, they still don't listen, then you should expel those who do evil and do not correct their mistakes. Three admonitions, good man, is the reason why the Tathagata leaves. This is to cut off the root of sin, so that there is no chance to produce evil consequences. This is true great compassion, giving sentient beings the protection of fearlessness. After three admonitions, expel him, good man, this is the bodily act of compassion. The old saying is that seeing people is one, heaven is two, and the five paths are five. It is also said that constant light is one, non-constant light is two, the face is three, the space between the eyebrows is four, and the whole body is five (etc.). Good man, from 'going to the unseen Dharma', it explains that in the future, compassion will be practiced, and the Bhikkhus will make corrections. There are four articles for Bhikkhus to protect the Dharma: First, indicate the future; second, explain the upholding and breaking of precepts; third, metaphors; fourth, summary. The first two points are obvious. In the third metaphor, when it says 'violent and evil people', it is a metaphor for those who break the precepts. 'Meeting serious illness' is a metaphor for the exposure of crimes committed. 'The neighboring king raises troops' is a metaphor for those who uphold the precepts to make corrections. 'The sick king is weak' is a metaphor for those who break the precepts and are unable to stop them. 'Terrorizing those who cultivate goodness' explains that those who uphold the precepts will benefit from it. There are three situations in the metaphor, what is the difference between these three situations? The first situation is that they live and study separately, and their behavior is illegal, so the neighboring king is used as a metaphor. The second situation is that they live together and study separately, and their behavior is illegal, so the house tree is used as a metaphor. The third situation is that they live and study together, and their behavior is illegal, so white hair is used as a metaphor. Another explanation is that cutting off the evil views of the four abodes and resolving the appearance of confusion is like removing the neighboring king. Cutting off the evil karma of dust and sand, removing the dirt on the body is like removing a poisonous tree. Cutting off ignorance is like removing the confusion of one's own body, like removing white hair (etc.). 'Four if good under conclusion', is to judge the true and false. Those who do not correct those who destroy the precepts and disturb the Dharma are enemies of the Dharma. Those who have no compassion and pretend to be close are accomplices of those people. Those who can correct mistakes are the Sravakas who protect the Dharma, the true disciples of me. Removing evil deeds for them is true relatives. From 'Kasyapa said to the Buddha', is the third question and answer. First ask, then answer. The question is divided into two parts: one is that it is not in accordance with the Buddha's will, and the other is to give examples to illustrate that it is difficult to do. The content of the first part is to understand that the person who can rebuke others is my disciple, and those who do not expel those who do evil are enemies of the Dharma. This is one affirmation and one negation. If there is preference because of love and hate, there is no heart to treat all sentient beings equally. Because the roots of sentient beings are different, so looking up to the Buddha, I think it is wrong to do so. The second part gives an example to illustrate that if everyone is treated the same, regardless of love and hate, then should those who uphold the precepts and those who break the precepts be treated the same, without distinction?
賞黜。既賞持黜犯亦應治割賞涂。涂割既等持犯應均。若持毀禁此言則失。若不治刀割彼言則虛。進退結難。次佛答為三開譬合譬況顯。開譬為四。一生諸子。二付嚴師。三囑苦教。四得福無罪。初王大臣者譬佛菩薩。生育諸子譬生信者。生信不同故言諸子。形貌端正譬戒能防色聰明黠慧譬定慧防心。二三四者。有人云。一二是出家二眾。三四是在家二眾。此義不然。舊云。若二是小大。若三是三根。四是四部。此亦不然。一是一乘。二是小大。大是一乘。三是三根。上根是一乘。四是四部。四部中有一乘。若爾一子諸子皆處處著亦處處有。是則太亂。今以信心為子。生信不同略為四種。謂藏通別圓。各有三學通皆得論。端正黠慧準下合文。以壞法者為子。此不相乖三種信。偏則破壞法性即是可悲為子。就正信者可慈為子。次付嚴師者。舊云。四依為師。依下合文。以國王四部為師。此是秉法之人。而秉法者以法為師。下文云。諸佛所師所謂法也。法有嚴與不嚴。不嚴有三。嚴即圓法。三而作下囑教。君可教詔者。教偏入圓。威儀禮節者譬圓戒。技藝譬圓定。書數譬圓慧。學圓速成不須苦切。若不速成要當苦治。杖譬于智。藉杖故子死。如由智故偏破。偏破故如三子死。圓立故如一子成。言破偏者非但治毀。三藏通別
【現代漢語翻譯】 現代漢語譯本 賞賜和貶黜。如果賞賜堅持正法，貶黜觸犯禁令的人，也應該處治那些割裂賞賜的行為。如果割裂賞賜的行為與堅持正法的人相等同，那麼觸犯禁令的人和堅持正法的人應該受到同樣的待遇。如果堅持正法反而被譭謗，那麼這句話就失去了意義。如果不懲治那些像刀割一樣破壞正法的人，那麼之前的話就成了虛言。進退兩難，陷入困境。 接下來，佛陀的回答分為三個部分：首先是開譬（用比喻來闡釋），然後是合譬（將比喻與實際情況結合），最後是況顯（用類比來顯明道理）。開譬分為四個方面：一是國王生了許多兒子，二是將兒子們託付給嚴厲的老師，三是囑咐老師要嚴格教導，四是兒子最終獲得福報而沒有罪過。首先，國王和大臣比喻佛和菩薩。生育許多兒子比喻產生信仰者。因為信仰的程度不同，所以說是『諸子』。形貌端正比喻戒律能夠防止外在的誘惑，聰明黠慧比喻禪定和智慧能夠防止內心的妄念。 關於第二、三、四點，有人說：第一和第二是指出了家的比丘和比丘尼二眾，第三和第四是指在家的優婆塞和優婆夷二眾。這種說法是不對的。舊的說法認為：如果二是小乘和大乘，如果三是三種根器，四是四部弟子。這種說法也是不對的。一是一乘（Ekayana，唯一佛乘），二是小乘和大乘，大乘就是一乘。三是三種根器，上根之人修習一乘。四是四部弟子，四部弟子中也有修習一乘的。如果這樣，一個兒子和許多兒子都處處存在，也都處處不在，那就太混亂了。現在以信心作為兒子，因為信心的程度不同，大致分為四種，即藏教（Tripitaka teaching）、通教（Shared teaching）、別教（Distinct teaching）和圓教（Perfect teaching）。每一種都包含戒、定、慧三學，都可以討論。端正和黠慧可以參照下面的合譬文。以破壞佛法的人作為兒子，這與三種信心並不矛盾。偏頗的信心會破壞法性，因此是可悲的兒子；而具有正信的人則是可愛的兒子。 接下來是託付給嚴厲的老師。舊的說法認為，四依法（Four Reliances）是老師。參照下面的合譬文，以國王的四部弟子作為老師。這些人是秉持佛法的人，而秉持佛法的人以佛法為老師。下文說：『諸佛所師，所謂法也。』佛法有嚴格與不嚴格之分，不嚴格的有三種，嚴格的就是圓法。三種（藏、通、別）因此而產生。下面是囑咐教導。『君可教詔』，是指從偏教進入圓教。『威儀禮節』比喻圓戒，『技藝』比喻圓定，『書數』比喻圓慧。學習圓法能夠迅速成就，不需要嚴厲的督促。如果不能迅速成就，就要進行嚴厲的懲治。『杖』比喻智慧。因為依賴『杖』，所以兒子死了，就像因為執著于智慧，所以偏頗的見解被打破。因為偏頗的見解被打破，所以像三個兒子一樣死去。圓法確立，就像一個兒子成就一樣。所說的打破偏頗的見解，不僅僅是懲治和譭謗。三藏、通教、別教。 English version Rewards and demotions. If rewards are given to those who uphold the Dharma and demotions are given to those who violate the precepts, then those who undermine the rewards should also be punished. If undermining the rewards is equated with upholding the Dharma, then those who violate the precepts and those who uphold the Dharma should be treated the same. If upholding the Dharma is instead slandered, then this statement loses its meaning. If those who destroy the Dharma like a knife are not punished, then the previous statement becomes false. A dilemma arises, trapped in a difficult situation. Next, the Buddha's answer is divided into three parts: first, opening with a parable (using a metaphor to explain), then combining the parable (linking the metaphor to the actual situation), and finally, revealing the principle through analogy (using analogy to clarify the reasoning). Opening with a parable is divided into four aspects: first, a king has many sons; second, he entrusts the sons to a strict teacher; third, he instructs the teacher to teach strictly; and fourth, the sons ultimately obtain blessings without sin. First, the king and ministers are metaphors for the Buddhas and Bodhisattvas. Giving birth to many sons is a metaphor for generating faith. Because the degree of faith differs, it is said 'many sons.' Having a handsome appearance is a metaphor for precepts being able to prevent external temptations, and being intelligent and clever is a metaphor for meditation and wisdom being able to prevent internal delusions. Regarding the second, third, and fourth points, some say: the first and second refer to the monastic communities of Bhikshus and Bhikshunis, and the third and fourth refer to the lay communities of Upasakas and Upasikas. This statement is incorrect. The old saying believes: if two are the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana), if three are the three roots (of good), and four are the fourfold assembly (of disciples). This statement is also incorrect. One is the One Vehicle (Ekayana), two are the Small Vehicle and the Great Vehicle, the Great Vehicle is the One Vehicle. Three are the three roots, those with superior roots practice the One Vehicle. Four are the fourfold assembly, and within the fourfold assembly there are also those who practice the One Vehicle. If this is the case, one son and many sons are everywhere and nowhere, which would be too confusing. Now, faith is taken as the son, and because the degree of faith differs, it is roughly divided into four types, namely the Tripitaka teaching (藏教), the Shared teaching (通教), the Distinct teaching (別教), and the Perfect teaching (圓教). Each includes the three studies of precepts, meditation, and wisdom, which can all be discussed. Handsomeness and cleverness can be referenced in the combined parable below. Taking those who destroy the Dharma as sons does not contradict the three types of faith. Biased faith will destroy the Dharma-nature, thus they are pitiable sons; while those with right faith are lovable sons. Next is entrusting to a strict teacher. The old saying believes that the Four Reliances (四依法) are the teacher. Referring to the combined parable below, the king's fourfold assembly is taken as the teacher. These people are those who uphold the Dharma, and those who uphold the Dharma take the Dharma as the teacher. The text below says: 'What the Buddhas take as their teacher is the Dharma.' The Dharma has strict and non-strict aspects, the non-strict aspects are of three types, and the strict aspect is the Perfect Dharma. The three (Tripitaka, Shared, Distinct) thus arise. Below is the instruction to teach. 'The ruler can teach and instruct' refers to entering the Perfect teaching from the biased teaching. 'Dignified conduct and etiquette' are metaphors for the Perfect Precepts, 'skills and arts' are metaphors for the Perfect Meditation, and 'writing and arithmetic' are metaphors for the Perfect Wisdom. Learning the Perfect Dharma can lead to rapid achievement, without the need for strict supervision. If rapid achievement is not possible, then strict punishment must be carried out. 'The staff' is a metaphor for wisdom. Because of relying on 'the staff,' the son dies, just as because of attachment to wisdom, biased views are broken. Because biased views are broken, they die like three sons. The Perfect Dharma is established, just as one son achieves. What is said about breaking biased views is not just punishment and slander. Tripitaka, Shared teaching, Distinct teaching.
【English Translation】 Rewards and demotions. If rewards are given to those who uphold the Dharma and demotions are given to those who violate the precepts, then those who undermine the rewards should also be punished. If undermining the rewards is equated with upholding the Dharma, then those who violate the precepts and those who uphold the Dharma should be treated the same. If upholding the Dharma is instead slandered, then this statement loses its meaning. If those who destroy the Dharma like a knife are not punished, then the previous statement becomes false. A dilemma arises, trapped in a difficult situation. Next, the Buddha's answer is divided into three parts: first, opening with a parable (using a metaphor to explain), then combining the parable (linking the metaphor to the actual situation), and finally, revealing the principle through analogy (using analogy to clarify the reasoning). Opening with a parable is divided into four aspects: first, a king has many sons; second, he entrusts the sons to a strict teacher; third, he instructs the teacher to teach strictly; and fourth, the sons ultimately obtain blessings without sin. First, the king and ministers are metaphors for the Buddhas and Bodhisattvas. Giving birth to many sons is a metaphor for generating faith. Because the degree of faith differs, it is said 'many sons.' Having a handsome appearance is a metaphor for precepts being able to prevent external temptations, and being intelligent and clever is a metaphor for meditation and wisdom being able to prevent internal delusions. Regarding the second, third, and fourth points, some say: the first and second refer to the monastic communities of Bhikshus and Bhikshunis, and the third and fourth refer to the lay communities of Upasakas and Upasikas. This statement is incorrect. The old saying believes: if two are the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana), if three are the three roots (of good), and four are the fourfold assembly (of disciples). This statement is also incorrect. One is the One Vehicle (Ekayana), two are the Small Vehicle and the Great Vehicle, the Great Vehicle is the One Vehicle. Three are the three roots, those with superior roots practice the One Vehicle. Four are the fourfold assembly, and within the fourfold assembly there are also those who practice the One Vehicle. If this is the case, one son and many sons are everywhere and nowhere, which would be too confusing. Now, faith is taken as the son, and because the degree of faith differs, it is roughly divided into four types, namely the Tripitaka teaching (藏教), the Shared teaching (通教), the Distinct teaching (別教), and the Perfect teaching (圓教). Each includes the three studies of precepts, meditation, and wisdom, which can all be discussed. Handsomeness and cleverness can be referenced in the combined parable below. Taking those who destroy the Dharma as sons does not contradict the three types of faith. Biased faith will destroy the Dharma-nature, thus they are pitiable sons; while those with right faith are lovable sons. Next is entrusting to a strict teacher. The old saying believes that the Four Reliances (四依法) are the teacher. Referring to the combined parable below, the king's fourfold assembly is taken as the teacher. These people are those who uphold the Dharma, and those who uphold the Dharma take the Dharma as the teacher. The text below says: 'What the Buddhas take as their teacher is the Dharma.' The Dharma has strict and non-strict aspects, the non-strict aspects are of three types, and the strict aspect is the Perfect Dharma. The three (Tripitaka, Shared, Distinct) thus arise. Below is the instruction to teach. 'The ruler can teach and instruct' refers to entering the Perfect teaching from the biased teaching. 'Dignified conduct and etiquette' are metaphors for the Perfect Precepts, 'skills and arts' are metaphors for the Perfect Meditation, and 'writing and arithmetic' are metaphors for the Perfect Wisdom. Learning the Perfect Dharma can lead to rapid achievement, without the need for strict supervision. If rapid achievement is not possible, then strict punishment must be carried out. 'The staff' is a metaphor for wisdom. Because of relying on 'the staff,' the son dies, just as because of attachment to wisdom, biased views are broken. Because biased views are broken, they die like three sons. The Perfect Dharma is established, just as one son achieves. What is said about breaking biased views is not just punishment and slander. Tripitaka, Shared teaching, Distinct teaching.
持毀悉皆苦治。何以故。于藏是持于圓是犯。通別亦爾。故言雖喪三子我終不恨。圓子信常是故不死。未階究竟故言苦治。舊以四部為四子。杖殺何部。何部不死。合義不成不會經文。今所不用。次合譬中。如來合王臣。視壞法者合諸子。國王四部合師。三品法合禮節等。應當苦治合杖死。不也者合唯福無罪(云云)。三從善男子去。是況顯。王之與師。是子則念非子不念。成就其子不成就他。偏念偏治尚無有罪。況佛平等慈念。平等成就。平等治之。而當有罪。故云如來善修平等心。故王之與師偏念偏教。尚得福無量。況復如來等念等教。寧不獲福。故舉三世功德。善修是現世。長壽是來世。宿命是過世(云云)。
大般涅槃經疏卷第七 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第八
隋章安頂法師撰
唐天臺沙門湛然再治
長壽品下
迦葉復白去。是第四番問答。先問次答。初問又三。初非佛旨。次譬釋非。三合譬結過。初非佛旨者。領上修平等心得三世福。謂此旨為非。次何以故下。舉譬為三。一如知法人但有其言。二還至家中都無其行。三是知法人結言行相違(云云)。三合譬結過亦為三。修習等心合上知法。今者世尊去合上無行。
如來將無去合上相違。若言慈心應得長壽。而今短壽必有怨心。此結意行相違。不殺命長而今短壽。凡殺幾生此結身行相違。口行相違。已如上說。興皇述他釋云。迦葉恒執跡為難。佛恒用本為答。此則問答永不相關不問本跡。何以為答。而云執此生疑難耶。只約丈六一身。疑者不達恒言無常。達者了此即是于常。常若異此則非常也。此釋未明常義甚多。佛以何常而為答。問無常亦多。迦葉為執何無常耶(云云)。次佛答為兩。初彈其粗言。次明常壽第一。今明粗言者。汝以果討因。乃謂如來怨心殺害。汝何不以因討果。明如來命長。必無惡因而謂有者即是粗言。次於諸常中最為第一者。於何等常而言第一。自有世間相續不斷名常。復有三。無為常斷煩惱。得者名數緣常。事緣差者名非數緣常。無此二者名虛空常。此之四種皆悉不及如來之常。如來常者即是妙有故言第一。此三藏義。又真諦之常對生死虛偽。謂此真常既無生死。亦無此真亦無照應。如來常者本自有之無所待對。其常實照故云第一。此約通義。又言常者出常無常。即是非常非無常。直常而已。此約別義。又如來常者即邊而中。具足三點不縱不橫。是故此常最為第一。約圓教義。從白佛去第二佛答長壽果文為二。初明佛寶常。次明三寶常。就初有二。先略
【現代漢語翻譯】 現代漢語譯本 如來說，如果說沒有『去』和『合』這些相互對立的現象，如果說慈悲之心應該帶來長壽，但現在卻短壽，那一定是心懷怨恨。這表明意念和行為是相互矛盾的。如果不殺生就應該長壽，但現在卻短壽，這表明身體的行為是相互矛盾的。言語的行為也是相互矛盾的，這在前面已經說過了。 興皇法師解釋說，迦葉總是抓住事物的表象來提出疑問，而佛總是用事物的本質來回答。這樣問答就永遠不相關聯，不問事物的本質，又怎麼能回答呢？又怎麼能說抓住表象來產生疑問呢？只就丈六金身（指佛的化身）而言，疑惑的人不明白佛經常說『無常』，明白的人則知道這就是『常』。如果『常』不同於此，那就不是『常』了。這種解釋沒有明確『常』的含義。佛用什麼『常』來回答呢？問『無常』的也很多，迦葉執著于哪種『無常』呢？（等等）。 接下來，佛的回答分為兩部分。首先是批評迦葉的粗俗言語，然後闡明『常壽第一』的道理。現在來說明什麼是粗俗的言語。你用結果來責備原因，竟然說如來心懷怨恨、殺害眾生。你為什麼不用原因來推斷結果，說明如來壽命長，一定沒有惡因，而說有惡因，這就是粗俗的言語。其次，在各種『常』之中，什麼是『最為第一』的呢？在什麼樣的『常』而言是第一呢？有世間事物相續不斷，稱為『常』。還有三種『無為常』：斷除煩惱，證得者稱為『數緣常』；因事緣而有差異者，稱為『非數緣常』；沒有這兩種情況的，稱為『虛空常』。這四種『常』都比不上如來的『常』。如來的『常』就是妙有，所以說是『第一』。這是三藏的含義。 另外，真諦所說的『常』是相對於生死的虛妄而言的，這種真常既沒有生死，也沒有『真』本身，也沒有照應。如來的『常』是本來就有的，不需要任何對待。它的『常』是真實的照耀，所以說是『第一』。這是從普遍意義上來說的。還有，所說的『常』，是超出『常』和『無常』的，既不是『常』，也不是『無常』，只是『常』而已。這是從特殊意義上來說的。還有，如來的『常』，即是邊又是中，具足三點，不縱不橫。所以這種『常』最為第一。這是從圓教的意義上來說的。 從『白佛』開始，第二部分是佛回答長壽果報的經文，分為兩部分。首先闡明佛寶的『常』，然後闡明三寶的『常』。就第一部分而言，又分為兩部分，先是簡略地說明。
【English Translation】 English version The Tathagata (如來 - Thus Come One) will have no contradictions of 'going' and 'coming together'. If it is said that a compassionate heart should lead to longevity, but now there is a short life, there must be resentment. This concludes that intention and action are contradictory. Not killing should lead to a long life, but now there is a short life. How many lives have been killed? This concludes that bodily actions are contradictory. Verbal actions are contradictory, as already mentioned above. Xinghuang explains that Kashyapa (迦葉 - a disciple of the Buddha) always grasps the traces (appearances) to raise difficulties, while the Buddha always uses the origin (essence) to answer. In this way, the questions and answers are never related. If the origin is not asked, how can there be an answer? And how can it be said that grasping the traces creates doubts? Only regarding the sixteen-foot body (丈六金身 - the physical body of the Buddha), those who doubt do not understand that the Buddha constantly speaks of 'impermanence' (無常 - anicca), while those who understand realize that this is 'permanence' (常 - nicca). If 'permanence' is different from this, then it is not 'permanence'. This explanation does not clarify the meaning of 'permanence' very much. With what 'permanence' does the Buddha answer? There are also many questions about 'impermanence'. What 'impermanence' is Kashyapa attached to? (etc.). Next, the Buddha's answer is divided into two parts. First, he criticizes the coarse language, and then he clarifies the principle of 'supreme permanence and longevity' (常壽第一). Now, let's explain what coarse language is. You blame the cause based on the result, saying that the Tathagata has resentment and kills living beings. Why don't you infer the result from the cause, explaining that the Tathagata has a long life and certainly has no evil causes, but you say there are evil causes. This is coarse language. Secondly, among all the 'permanences', what is 'the most supreme'? In what kind of 'permanence' is it said to be the first? There is the continuous succession of worldly things, which is called 'permanence'. There are also three kinds of 'unconditioned permanence' (無為常): those who cut off afflictions and attain it are called 'number-dependent permanence' (數緣常); those who differ due to circumstances are called 'non-number-dependent permanence' (非數緣常); those who do not have these two situations are called 'empty space permanence' (虛空常). All four of these 'permanences' are not as good as the Tathagata's 'permanence'. The Tathagata's 'permanence' is wonderful existence (妙有), so it is said to be 'the first'. This is the meaning of the Tripitaka (三藏 - the three baskets of Buddhist scriptures). In addition, the 'permanence' spoken of by Paramārtha (真諦 - an Indian monk and translator) is relative to the falseness of birth and death. This true permanence has neither birth nor death, nor the 'truth' itself, nor illumination. The Tathagata's 'permanence' is inherent and does not require any opposition. Its 'permanence' is true illumination, so it is said to be 'the first'. This is from a general meaning. Also, the 'permanence' that is spoken of is beyond 'permanence' and 'impermanence', neither 'permanence' nor 'impermanence', but simply 'permanence'. This is from a specific meaning. Also, the Tathagata's 'permanence' is both the edge and the center, complete with three points, neither vertical nor horizontal. Therefore, this 'permanence' is the most supreme. This is from the meaning of the perfect teaching (圓教 - the complete teaching). Starting from 'Bai Fo' (白佛 - saying to the Buddha), the second part is the scripture of the Buddha answering the fruit of longevity, divided into two parts. First, it clarifies the 'permanence' of the Buddha Jewel (佛寶 - Buddha as a treasure), and then it clarifies the 'permanence' of the Three Jewels (三寶 - Buddha, Dharma, Sangha). Regarding the first part, it is further divided into two parts, first briefly explaining it.
問答。次論義。初問如文(云云)。次佛答舉四譬。初譬諸壽入常壽。常壽第一。次常壽出諸壽。常壽第一。三譬常壽非常非無常故。常壽第一。四常壽能出能入故。常壽第一。亦是生死壽命之河入涅槃河。涅槃河出生死河。非生死非涅槃。而生死而涅槃(云云)。初文者舊解八河譬四生。各有因果。又四生為四。人天地及虛空為八。今謂人中天上地及虛空。各有生陰中陰壽命。是為八河。若為論其出入。凡是一切生陰中陰所有壽命。若長若短。皆當作佛果地壽命。如八河流必歸於海。一切諸命悉入常命。是為入義。次言出者。大涅槃河常命為本。能出人天地及虛空長短之壽。如阿耨池流出四河。大品云。由般若故出生剎利婆羅門等。凈名云。從無住本立一切法。是為出義。三非出入者若定出入。何能出入故非出入舉虛空嘆。四能出能入舉醍醐嘆(云云)。次就論義文為三。一躡宗作請。二問世性。三問法性。初躡宗中問如文。次答為四。一非。二況。三結。四勸。可解。就世性問為二。初唱世出世兩章門。次難。難又二。初難兩教無異。次難兩理無異。次佛答中皆作異答。初答教者先佛說常教。外道盜常教。盜不盜異。云何不異。次理異者佛理微妙。是故不現。外道理偽是故不現。微妙與偽云何不異。答此為四。一
先佛被盜。次後佛認歸。三結正。四勸修。初先佛章有開有合。初開譬中。言長者者先佛也。群牛說教也。色種種逗機異也。同共一群詮理等也。付放牧人弘經者也。令逐水草隨機化益也。唯為醍醐期常住也。不求乳酪不期人天二乘無常𤛓以自食。弘經人自益也。長者命終。先佛去世也。賊掠群牛。佛教被盜也。無有婦女。無慈心也。𤛓以自食。有得之利也。相謂言去。欽慕深理也。我等無器非根性也。設使得乳無安置處。設能持戒非常住基。唯有皮囊天人感報。設能持戒成諸有業。不知鉆搖無定慧方便漿譬人天善。初酪譬似道。后醍醐譬真道。加之以水譬起我人知見等也。一切皆失起見墮惡人天善失。凡夫亦爾去合又二。先略次廣。凡夫善者盜佛余法。余是像末之世。盜竊得起。正法時不得起也。入涅槃后合長者命終。雖復得是合不知鉆搖。為解脫者合加之以水。有少梵行合𤛓已自食。實不知因少梵行生梵天者合無婦女。雖修行生天實不知因於佛法。從是故如來出世之後去。二明今佛認歸。又三。法譬合。初法如文。次譬中雲輪王今佛也。群賊退散者驅逐外道遍六大城牛無損命認常樂等。具足還歸付放牧者。付弘經人。即得醍醐者自他俱契法性常住。三從法輪王去。合今佛出世。凡夫不能合驅外道。令諸菩薩去合放
【現代漢語翻譯】 現代漢語譯本 先佛被盜。然後今佛認領回歸。三重總結歸正。四重勸勉修習。最初的『先佛』章節有開有合。最初的開示譬喻中，所說的『長者』指的是先佛（過去的佛）。『群牛』比喻所說的教法。『顏色種種』比喻應機施教的差異。『同共一群』比喻所詮釋的道理是相同的。『付放牧人』比喻弘揚佛經的人。『令逐水草』比喻隨順根機進行教化，使眾生受益。『唯為醍醐』比喻期許證得常住的法身。『不求乳酪』比喻不期望人天二乘的無常果報，而只求『𤛓以自食』，比喻弘經之人只求自身利益。『長者命終』比喻先佛去世。『賊掠群牛』比喻佛教被盜。『無有婦女』比喻缺乏慈悲心。『𤛓以自食』比喻只求一己之利。『相謂言去』比喻欽慕深奧的道理。『我等無器』比喻自身並非堪受佛法的根性。『設使得乳無安置處』比喻即使能夠持戒，也沒有常住的基礎。『唯有皮囊』比喻天人的果報。『設能持戒成諸有業』比喻即使能夠持戒，也只是成就輪迴的業力。『不知鉆搖』比喻缺乏定慧的方便。『漿』比喻人天善法。最初的『酪』比喻相似的道。後來的『醍醐』比喻真實的道。『加之以水』比喻生起我人等知見。『一切皆失』比喻生起邪見，墮落惡道，失去人天善報。凡夫也是如此。開合又分為兩種，先略后廣。凡夫的善行是盜取佛陀剩餘的教法。『余』指的是像法和末法時代，盜竊的行為才得以發生，正法時代是不會發生的。『入涅槃后』對應『長者命終』。『雖復得是』對應『合不知鉆搖』。『為解脫者』對應『合加之以水』。『有少梵行』對應『合𤛓已自食』，實際上並不知道憑藉少許的梵行可以生到梵天。『無婦女』對應雖然修行可以生天，但實際上並不知道這是因為佛法的緣故。因此，如來出世之後才離開。 第二部分闡明今佛認領回歸。又分為法說、譬喻和合說。最初的法說如經文所示。其次的譬喻中，『輪王』比喻今佛（現在的佛）。『群賊退散』比喻驅逐外道，遍佈六大城，牛沒有受到損害，認領常樂等等。『具足還歸付放牧者』比喻交付給弘揚佛經的人。『即得醍醐者』比喻自身與他人都能契合法性常住。第三部分從『法輪王』開始，對應今佛出世。『凡夫不能』對應驅逐外道。『令諸菩薩』對應放牧。
【English Translation】 English version The former Buddha was robbed. Then, the present Buddha recognizes and reclaims. There are three conclusions and corrections. Fourfold exhortation to practice. The initial chapter on 'Former Buddhas' has opening and closing aspects. In the initial opening metaphor, the 'elder' refers to the former Buddha (the Buddhas of the past). 'Herds of cows' symbolize the teachings. 'Various colors' symbolize the differences in teaching according to the capacity of the audience. 'Together in one herd' symbolizes that the principles being explained are the same. 'Entrusting to the herdsman' symbolizes those who propagate the scriptures. 'Allowing them to follow water and grass' symbolizes teaching and benefiting beings according to their inclinations. 'Only for ghee' symbolizes the aspiration to attain the permanent Dharma body. 'Not seeking milk and curds' symbolizes not expecting the impermanent rewards of humans and gods, or the Two Vehicles, but only seeking '𤛓以自食' (eating for oneself), which symbolizes those who propagate the scriptures only seeking their own benefit. 'The elder dies' symbolizes the passing away of the former Buddha. 'Thieves plunder the herds of cows' symbolizes Buddhism being robbed. 'Without women' symbolizes the lack of compassion. '𤛓以自食' symbolizes only seeking one's own benefit. 'Saying to each other, let's go' symbolizes admiring profound principles. 'We are not vessels' symbolizes that they are not of the capacity to receive the Dharma. 'Even if we get milk, there is no place to put it' symbolizes that even if they can uphold the precepts, there is no permanent foundation. 'Only skin bags' symbolizes the rewards of gods and humans. 'Even if one can uphold the precepts, one only creates the karma of existence' symbolizes that even if they can uphold the precepts, they are only creating the karma of samsara. 'Not knowing how to drill and churn' symbolizes lacking the skillful means of samadhi and wisdom. 'Juice' symbolizes the goodness of humans and gods. The initial 'curd' symbolizes the similar path. The later 'ghee' symbolizes the true path. 'Adding water to it' symbolizes arising views of self and others. 'Everything is lost' symbolizes arising wrong views, falling into evil paths, and losing the goodness of humans and gods. Ordinary people are also like this. The opening and closing are further divided into two types, first brief and then broad. The good deeds of ordinary people are stealing the remaining teachings of the Buddha. 'Remaining' refers to the Dharma-resemblance and Dharma-ending ages, when stealing can occur; it cannot occur in the Dharma-true age. 'After entering Nirvana' corresponds to 'the elder dies'. 'Even if one obtains this' corresponds to 'but not knowing how to drill and churn'. 'For those who seek liberation' corresponds to 'adding water to it'. 'Having little pure conduct' corresponds to 'eating for oneself', not actually knowing that with little pure conduct, one can be born in the Brahma heaven. 'Without women' corresponds to although practicing can lead to rebirth in heaven, one does not actually know that it is because of the Buddha's teachings. Therefore, after the Tathagata appears in the world, one leaves. The second part clarifies the present Buddha recognizing and reclaiming. It is further divided into Dharma explanation, metaphor, and combined explanation. The initial Dharma explanation is as the sutra text states. In the following metaphor, 'Wheel-Turning King' symbolizes the present Buddha (the current Buddha). 'Thieves scatter' symbolizes expelling external paths, spreading throughout the six great cities, the cows are not harmed, recognizing permanence and bliss, etc. 'Fully returning and entrusting to the herdsman' symbolizes entrusting to those who propagate the scriptures. 'Immediately obtaining ghee' symbolizes that oneself and others can accord with the permanent Dharma-nature. The third part, starting from 'Wheel-Turning King', corresponds to the present Buddha appearing in the world. 'Ordinary people cannot' corresponds to expelling external paths. 'Causing all Bodhisattvas' corresponds to herding.
牧人。三如來是常不變去結正。是非可解。四從迦葉當知下勸修。又二。初勸修。次簡修。初又二。先勸迦葉。次通勸(云云)。次簡修者簡昔顯今。若修二字作滅相者昔教灰斷法性也。若修二字常住者是今教法性。三問答法性中。問為四。初標問作請。次舉昔難今。三以今難昔。四結也初可見。次文者然昔教身智兩舍。今問法性即是捨身。不言舍智者數師言。智有二種。有漏智滅即是涅槃。無漏智滅是非數緣。不取為涅槃。既有是非故不言舍智。論師云。兩智滅皆是涅槃。而有二義。若言道能致滅此邊則非。若言果盡此邊即是。涅槃既有是非故不言舍智。觀師云。不應爾。特是略耳。若無所有者難也。故以法性難身。三身若存者下。以今難昔。身若存者是身難法性。法性是無身即是有。有無相害更互相難。四身有法性下。結其不解。佛答為兩。先非次譬。初非者。我不曾言滅身滅智名為法性。此乃昔說。今則不爾。是故非之。次譬又二。先譬次合。譬又二。先正譬。次譬斥非。初云無想天者。數師云。無想初念猶有心起從生愛結無想樂成。即便滅心則有。非色非心。補處論師云。心不可滅而言無想者。爾時心細如蟄蟲冰魚似無細心。而言無色想者不復緣于粗色。次不應下譬非此中具論五陰。云何住即色陰。受樂即受
【現代漢語翻譯】 現代漢語譯本 牧牛人（指修行者）。三如來是常不變去結正：這是說如來是常住不變的，斷除煩惱結縛，證得正果。是非可解：其中的道理是可以理解的。 四從迦葉當知下勸修：從迦葉你應當知道下面是勸勉修行。又分為二部分：首先是勸勉修行，其次是簡別修行。首先的勸勉修行又分為兩部分：先是勸勉迦葉，然後是普遍勸勉（內容省略）。 次簡修者簡昔顯今：接下來簡別修行，是簡別過去的教法，彰顯現在的教法。如果將『修』理解為滅相，那就是過去的教法，是斷滅法性的。如果將『修』理解為常住，那就是現在的教法，是法性。三問答法性中：第三部分是關於法性的問答。 問為四：問題分為四個部分：首先是標明問題並請求解答，其次是舉出過去的教法來質疑現在的教法，第三是以現在的教法來質疑過去的教法，第四是總結。首先的部分容易理解。 次文者然昔教身智兩舍：接下來，過去的教法認為要捨棄身和智。今問法性即是捨身：現在問法性，實際上就是捨棄身。不言舍智者數師言：沒有說捨棄智，是因為數論師說，智有兩種，有漏智滅即是涅槃，無漏智滅是非數緣：有漏的智慧滅盡就是涅槃，無漏的智慧滅盡則不是涅槃的原因。不取為涅槃：所以不認為捨棄智是涅槃。既有是非故不言舍智：既然對於捨棄智是否是涅槃存在爭議，所以沒有說捨棄智。論師云：論師說，兩種智慧滅盡都是涅槃。而有二義：但有兩種解釋，若言道能致滅此邊則非：如果說道能夠導致滅盡，那麼這種說法是不對的。若言果盡此邊即是：如果說是果報窮盡，那麼這種說法就是對的。涅槃既有是非故不言舍智：既然對於涅槃存在爭議，所以沒有說捨棄智。觀師云：觀師說，不應該這樣理解，這只是省略而已。若無所有者難也：如果法性是空無所有的，那麼這就是一個難題。故以法性難身：所以用法性來質疑身。 三身若存者下：第三部分，『如果身存在』以下，是以現在的教法來質疑過去的教法。身若存者是身難法性：如果身存在，那麼就是用身來質疑法性。法性是無身即是有：法性是無身的，也就是有。有無相害更互相難：有和無相互衝突，互相質疑。 四身有法性下：第四部分，『身有法性』以下，是總結他們不理解。佛答為兩：佛的回答分為兩個部分：先是否定，然後是譬喻。初非者：首先是否定，我不曾言滅身滅智名為法性：我從來沒有說過滅身滅智叫做做法性，此乃昔說：這只是過去的說法，今則不爾：現在則不是這樣。是故非之：所以否定它。 次譬又二：接下來的譬喻又分為兩個部分：先是譬喻，然後是合喻。譬又二：譬喻又分為兩個部分：先是正面譬喻，然後是譬喻斥責錯誤。初云無想天者：首先說無想天，數師云：數論師說，無想初念猶有心起從生愛結無想樂成：無想天的最初一念仍然有心生起，從對生存的愛著而結成無想天的快樂。即便滅心則有：即使滅盡了心，仍然存在。非色非心：既不是色，也不是心。補處論師云：補處論師說，心不可滅而言無想者：心是不可以滅盡的，而說無想天是無想，爾時心細如蟄蟲冰魚似無細心：是因為那時心非常細微，就像冬眠的蟲子和冰下的魚一樣，看起來好像沒有細微的心。而言無色想者不復緣于粗色：而說無色想，是因為不再緣于粗糙的色法。次不應下譬非：接下來，『不應該』以下是譬喻斥責錯誤。此中具論五陰：這裡詳細論述了五陰。云何住即色陰：如何安住就是色陰，受樂即受：感受快樂就是受陰。
【English Translation】 English version Herdsman (referring to practitioners). Three Tathagatas are constant, unchanging, eliminating attachments, and attaining righteousness: This means that the Tathagata is constant and unchanging, eradicating afflictions and bondages, and attaining the right fruit. Right and wrong can be understood: The principles within can be understood. Four, from 'Kashyapa should know' onwards, exhortation to practice: From Kashyapa, you should know that what follows is exhortation to practice. It is further divided into two parts: first, exhortation to practice; second, distinguishing practice. The initial exhortation to practice is again divided into two parts: first, exhortation to Kashyapa; then, universal exhortation (content omitted). Next, distinguishing practice distinguishes the past and reveals the present: Next, distinguishing practice is to distinguish the teachings of the past and highlight the teachings of the present. If 'practice' is understood as the aspect of extinction, then that is the teaching of the past, which is the annihilation of Dharma-nature. If 'practice' is understood as permanence, then that is the teaching of the present, which is Dharma-nature. Three, in the questions and answers about Dharma-nature: The third part is the questions and answers about Dharma-nature. The questions are in four parts: The questions are divided into four parts: first, stating the question and requesting an answer; second, citing the teachings of the past to question the teachings of the present; third, using the teachings of the present to question the teachings of the past; fourth, summarizing. The first part is easy to understand. Next, the text says that the past teachings advocate abandoning both body and wisdom: Next, the past teachings believed that both body and wisdom should be abandoned. Now, asking about Dharma-nature is actually abandoning the body: Now, asking about Dharma-nature is actually abandoning the body. Not mentioning abandoning wisdom is because the Samkhya school says: The reason for not mentioning the abandonment of wisdom is because the Samkhya school says that there are two types of wisdom: defiled wisdom extinguished is Nirvana, undefiled wisdom extinguished is not the cause of Nirvana: defiled wisdom extinguished is Nirvana, and undefiled wisdom extinguished is not the cause of Nirvana. Not taken as Nirvana: Therefore, abandoning wisdom is not considered Nirvana. Since there are rights and wrongs, wisdom is not mentioned: Since there is controversy over whether abandoning wisdom is Nirvana, abandoning wisdom is not mentioned. The commentator says: The commentator says that the extinction of both types of wisdom is Nirvana. And there are two meanings: But there are two explanations: if it is said that the path can lead to extinction, then this side is wrong: if it is said that the path can lead to extinction, then this statement is incorrect. If it is said that the exhaustion of the result is this side, then it is: If it is said that the exhaustion of the result is this side, then this statement is correct. Since Nirvana has rights and wrongs, wisdom is not mentioned: Since there is controversy over Nirvana, abandoning wisdom is not mentioned. The observer says: The observer says that it should not be understood in this way, it is just an omission. If there is nothing, it is difficult: If Dharma-nature is empty and without anything, then this is a difficult problem. Therefore, Dharma-nature is used to question the body: Therefore, Dharma-nature is used to question the body. Three, if the body exists below: The third part, 'If the body exists' below, is using the teachings of the present to question the teachings of the past. If the body exists, it is difficult for the body to be Dharma-nature: If the body exists, then it is using the body to question Dharma-nature. Dharma-nature is without body, that is, there is: Dharma-nature is without body, that is, there is. Existence and non-existence harm each other and question each other: Existence and non-existence conflict with each other and question each other. Four, the body has Dharma-nature below: The fourth part, 'The body has Dharma-nature' below, is summarizing their lack of understanding. The Buddha's answer is in two parts: The Buddha's answer is divided into two parts: first, negation; then, metaphor. The first non-person: The first is negation, I have never said that destroying the body and destroying wisdom is called Dharma-nature: I have never said that destroying the body and destroying wisdom is called Dharma-nature, this is the old saying: this is just the past saying, now it is not: now it is not like this. Therefore, it is not: Therefore, deny it. Next, the metaphor is also two: The next metaphor is also divided into two parts: first, metaphor; then, combination. The metaphor is also two: The metaphor is also divided into two parts: first, a positive metaphor; then, a metaphor to rebuke mistakes. The first cloud of the realm of non-thought: First, the realm of non-thought, the number teacher said: The number teacher said that the first thought of non-thought still has the mind arising from the love of life and the joy of non-thought: The first thought of non-thought still has the mind arising from the love of life and the joy of non-thought. Even if the mind is destroyed, there is: Even if the mind is destroyed, it still exists. Non-color and non-heart: Neither color nor heart. Bu Chu Lun Shi Yun: Bu Chu Lun Shi said that the heart cannot be destroyed and the non-thought is said: The heart cannot be destroyed and the non-thought is said, at that time the heart is as fine as a hibernating insect and an ice fish, and there seems to be no fine heart: Because at that time the heart is very subtle, like a hibernating insect and a fish under the ice, it seems that there is no subtle heart. And those who say that there is no color thought do not depend on rough colors: And those who say that there is no color thought do not depend on rough colors. The next should not be a metaphor: Next, 'should not' below is a metaphor to rebuke mistakes. This is a detailed discussion of the five aggregates: This is a detailed discussion of the five aggregates. How to live is the color aggregate: How to live is the color aggregate, and to enjoy happiness is to receive: And to enjoy happiness is to receive.
陰。想行即兩陰。見聞即識陰。一解云。但是四陰。後言若為行於想心不別言行陰。次善男子下合譬又二。初合正譬。次合斥非。初合無想天成就色陰而無有色想。如來法性成就寂滅而無有滅。不應作滅不滅問也。次汝今不應下合彈訶(云云)。從複次善男子下。第二通明三寶一體。是常歸依文為二。初明三寶常。次論義。初又三。一勸修常。二明得失。三正辨歸依。先勸作常想。后明無無常想。次若於三法下明得失。舉失為誡。舉得為勸。若昔四時都不得言三法異想而不得戒。何以故。以作別體歸依故也。開善云。前已得道得戒。若不得者今教起時何不更受。既不更受當知已得。若見今時一體教起。猶執昔別不依今圓。即是不信故言無戒。若能於是者更重勸也。三譬如因樹去是正辨歸依。又三。開譬合。譬舉非顯是。迦葉下是論義。有兩。初番問答。次番領贊。皆可見(云云)。興皇云。樹譬常住。影譬如來。而為眾生作歸依處。迦葉難闇中有樹無影。譬如來滅后則不為他作歸依處。佛答闇中有影肉眼不見。如來常為作依。薄福不見而言非依。
金剛身品
金剛能譬。身是所譬。金剛四義。一紫磨金精世界基本。二其體堅牢無能侵毀。三其用勁利所擬無前。四其色不定煜爚難視。金精譬法身至極攝一切
【現代漢語翻譯】 現代漢語譯本： 『陰』，想和行即是兩陰。見聞即是識陰。一種解釋是，以上只是四陰。後面說如果行為在想心上，不特別說行陰。接下來『善男子』以下，是合譬，又分為兩部分。首先是合正譬，然後是合斥非。首先是合無想天成就色陰而沒有色想，如來的法性成就寂滅而沒有滅。不應該作滅與不滅的疑問。接下來『汝今不應』以下，是合彈訶（如前所述）。從『複次善男子』以下，第二部分是通明三寶一體，是常歸依文，分為兩部分。首先是明三寶常，然後是論義。首先又分為三部分。一是勸修常，二是明得失，三是正辨歸依。先勸作常想，后明無無常想。接下來『若於三法』以下，是明得失。舉失為誡，舉得為勸。如果過去四時都不能說對三法有異想而不得戒。為什麼呢？因為作別體歸依的緣故。開善說，前面已經得道得戒。如果不得，現在教起時為什麼不重新受戒。既然不重新受戒，應當知道已經得到。如果見現在一體教起，仍然執著過去的分別，不依從現在的圓融，就是不信，所以說沒有戒。如果能這樣，就更重地勸勉。三『譬如因樹去』是正辨歸依。又分為三部分，開譬合。譬舉非顯是。迦葉以下是論義。有兩部分，初番問答，次番領贊。都可以看到（如前所述）。興皇說，樹譬喻常住，影譬喻如來，而為眾生作歸依處。迦葉難問黑暗中有樹沒有影，譬如來滅后則不為他人作歸依處。佛回答黑暗中有影，肉眼看不見。如來常為作依，薄福的人看不見，就說不是歸依。
金剛身品
金剛可以作譬喻，身是被譬喻的對象。金剛有四種含義。一是紫磨金精，是世界的根本。二是它的本體堅固牢靠，沒有東西可以侵蝕毀壞。三是它的作用剛勁銳利，所向無前。四是它的顏色不定，光芒閃耀難以直視。金精譬喻法身，至極而攝一切。
【English Translation】 English version: 'Skandha'. Thinking and acting are the two skandhas. Seeing and hearing are the consciousness skandha. One explanation is that these are only the four skandhas. Later, it says if the action is on the thinking mind, it does not specifically mention the action skandha. Next, 'Good man' below, is a combined analogy, which is divided into two parts. First is the combined correct analogy, and then the combined criticism. First is the combined realm of non-thought, which achieves the form skandha but has no thought of form. The Dharmakaya (法身) of the Tathagata (如來) achieves stillness and does not have cessation. One should not ask the question of cessation or non-cessation. Next, 'You should not now' below, is a combined rebuke (as mentioned before). From 'Furthermore, good man' below, the second part is to clarify the oneness of the Three Jewels (三寶), which is the text of constant refuge, divided into two parts. First is to clarify the constancy of the Three Jewels, and then to discuss the meaning. First, it is further divided into three parts. First, to encourage the cultivation of constancy, second, to clarify the gains and losses, and third, to correctly distinguish refuge. First, encourage to think of constancy, then clarify that there is no thought of impermanence. Next, 'If in the Three Dharmas (三法)' below, is to clarify the gains and losses. Raising the losses as a warning, raising the gains as encouragement. If in the past four seasons, one could not say that one had different thoughts about the Three Dharmas and not obtain the precepts. Why? Because one makes refuge in a separate entity. Kaishan (開善) said, previously one has already attained the Way and obtained the precepts. If one has not obtained them, why not receive them again when the teachings arise now? Since one does not receive them again, one should know that one has already obtained them. If one sees the current teachings of oneness arising, and still clings to the past distinctions, and does not rely on the current completeness, then one is not believing, therefore it is said that there are no precepts. If one can do this, then one is encouraged even more. Three, 'For example, because of the tree' is the correct distinction of refuge. It is also divided into three parts, opening the analogy and combining it. The analogy raises the non-manifest to show the manifest. Kashyapa (迦葉) below is the discussion of meaning. There are two parts, the first round of questions and answers, and the second round of acceptance and praise. All can be seen (as mentioned before). Xinghuang (興皇) said, the tree is an analogy for permanence, the shadow is an analogy for the Tathagata, and serves as a place of refuge for sentient beings. Kashyapa questioned that in the darkness there is a tree but no shadow, which is an analogy for the Tathagata after Nirvana (滅) not serving as a place of refuge for others. The Buddha (佛) answered that in the darkness there is a shadow, but the physical eye cannot see it. The Tathagata always serves as a refuge, but those with little merit cannot see it and say that it is not a refuge.
The Chapter on the Vajra Body (金剛身品)
Vajra (金剛) can be used as a metaphor, and the body is the object being metaphorized. Vajra has four meanings. First, it is the essence of purple-gold, the foundation of the world. Second, its substance is firm and solid, and nothing can erode or destroy it. Third, its function is strong and sharp, and it is unparalleled. Fourth, its color is uncertain, and its radiance is dazzling and difficult to look at directly. The essence of gold is a metaphor for the Dharmakaya, which is ultimate and encompasses everything.
法。體堅牢固譬常住不動。離百絕四。勁利譬寂而常照大覺大明。不定譬無閡自在遍一切處。然法身具足無量功德。此中正明離百絕四堅牢常住。答上金剛之問。若從能譬言金剛品。若從所譬應言法身品。此則法譬雙題故言金剛身品。複次上雖三十四問通用一意只長壽故。金剛之身即堅固力而不可壞。法身常身非雜食身。圓通無隔。若解長壽即解金剛之身。乃至諸問皆悉通達。若不解長壽亦不解金剛之身乃至諸句。為不解者更分別說。若以通當名非無別義。若以別當名非無通義。通不當名則通非通。別不當名則別非別。非通非別而通而別。今從別意明金剛身答第二問。有人解。長壽是法。此法附人。金剛是人。此人有壽。堅固力是用。此是人法體用之異。以判通別。今明等欲分別何不附文。上文云。施汝常命色力安無閡辯。初已略說今則廣說。言長壽者即是常命。金剛身者即是常色。堅固者即是常力。名字功德即是常安。言四相者常無閡辯。后廣答問亦不離此常住五果。五果故別。常住故通。若別若通。若束若散。皆非總非別。非束非散。自在無閡。直明通別一意統攬理義。推之自明故不多說。又他明長命短命可壞不可壞常無常等。各自兩邊不相關涉。非長非短非壞不壞非常無常在兩邊外。此則縱橫並別。乃是一塗非
【現代漢語翻譯】 現代漢語譯本 法（Dharma）。其體性堅牢穩固，譬如常住不動，遠離百種過失，斷絕四種邊見。其勁健銳利，譬如寂靜而常照的大覺大明。其不定性，譬如無礙自在，遍及一切處。然而，法身具足無量功德。此處正是闡明遠離百種過失，斷絕四種邊見，堅牢常住的道理，以此回答前面關於金剛（Vajra）的問題。如果從能比喻的角度來說，可以稱為金剛品；如果從所比喻的角度來說，應該稱為法身品。這裡法和譬喻雙重並用，所以稱為金剛身品。此外，前面雖然有三十四個問題，但都通用一個意思，只是爲了長壽的緣故。金剛之身就是堅固的力量，不可破壞。法身是常身，不是雜食之身，圓融通達沒有隔閡。如果理解了長壽，也就理解了金剛之身，乃至所有的問題都能通達。如果不理解長壽，也就不理解金剛之身，乃至所有的語句。爲了不理解的人，再分別解說。如果用通來命名，並非沒有個別的意義；如果用別來命名，並非沒有共通的意義。用通來命名卻不符合通的含義，那麼通就不是真正的通；用別來命名卻不符合別的含義，那麼別就不是真正的別。既非通也非別，而又通又別。現在從個別的意義來闡明金剛身，回答第二個問題。有人解釋說，長壽是法，此法依附於人；金剛是人，此人有壽命；堅固力是作用，這是人、法、體、用之間的差異，以此來判斷通別。現在要說明的是，如果要分別，為什麼不依據經文呢？上文說：『施予你常命、色力、安無閡辯。』開始已經略微說過，現在則詳細說明。所說的長壽，就是常命；金剛身，就是常色；堅固，就是常力；名字功德，就是常安；所說的四相，就是常無閡辯。後面詳細回答問題，也不離開這常住的五種果報。因為有五種果報，所以是別；因為常住，所以是通。無論是別是通，無論是收束是散開，都不是總，也不是別，既非收束也非散開，自在無礙，直接闡明通別一意的統攝理義，推論起來自然明白，所以不多說。另外，他們說明長命短命、可壞不可壞、常無常等，各自處於兩邊，互不相關。既非長也非短，非壞也不壞，非常也無常，處於兩邊之外，這則是縱橫並列的差別，乃是一種塗抹，並非如此。
【English Translation】 English version Dharma (Law/Truth). Its essence is firm and solid, like permanence and immovability, free from hundreds of faults, and cutting off the four extremes. Its strength and sharpness are like the great awakening and bright illumination that is always present in stillness. Its indeterminacy is like unobstructed freedom, pervading all places. However, the Dharmakaya (Body of the Dharma) is complete with immeasurable merits. Here, it is precisely clarifying the principle of being free from hundreds of faults, cutting off the four extremes, and being firm, solid, permanent, and abiding, in order to answer the previous question about Vajra (Diamond/Thunderbolt). If speaking from the perspective of what is used to make the analogy, it can be called the Vajra Chapter; if speaking from the perspective of what is being analogized, it should be called the Dharmakaya Chapter. Here, both the Dharma and the analogy are used, so it is called the Vajrakaya Chapter. Furthermore, although the previous thirty-four questions all share one intention, it is only for the sake of longevity. The Vajra body is firm strength and cannot be destroyed. The Dharmakaya is the permanent body, not a body of mixed foods, complete and unobstructed. If one understands longevity, one also understands the Vajra body, and even all the questions can be understood. If one does not understand longevity, one also does not understand the Vajra body, and even all the statements. For those who do not understand, it is further explained separately. If naming it with 'universal', it is not without individual meaning; if naming it with 'individual', it is not without universal meaning. Naming it with 'universal' but not conforming to the meaning of 'universal', then 'universal' is not truly universal; naming it with 'individual' but not conforming to the meaning of 'individual', then 'individual' is not truly individual. Neither universal nor individual, yet both universal and individual. Now, from the individual meaning, clarify the Vajra body and answer the second question. Some people explain that longevity is Dharma, and this Dharma is attached to a person; Vajra is a person, and this person has lifespan; firm strength is the function, and this is the difference between person, Dharma, essence, and function, to judge universality and individuality. Now, what is to be clarified is, if one wants to differentiate, why not rely on the text? The text above says: 'Grant you constant life, form, strength, peace, unobstructed eloquence.' It has already been briefly said at the beginning, and now it is explained in detail. What is said about longevity is constant life; the Vajra body is constant form; firmness is constant strength; the merit of the name is constant peace; what is said about the four aspects is constant unobstructed eloquence. The detailed answers to the questions later also do not depart from these five fruits of permanence. Because there are five fruits, it is individual; because it is permanent, it is universal. Whether it is individual or universal, whether it is contracted or scattered, it is neither total nor individual, neither contracted nor scattered, free and unobstructed, directly clarifying the principle of universality and individuality encompassing the meaning of the doctrine, and it becomes clear through deduction, so not much is said. Furthermore, they explain long life and short life, destructible and indestructible, permanent and impermanent, etc., each being on two sides, unrelated to each other. Neither long nor short, neither destructible nor indestructible, neither permanent nor impermanent, being outside the two sides, this is a horizontal and parallel difference, which is a kind of smearing, and it is not so.
經正意。今則不然即長而短故枯林入滅。即短而長故榮林入滅。東方雙者為破無常而說于常。即非短非長雙樹中間。非榮非枯中道法性。第一義諦。一中一切中。榮即是真。一真一切真。枯即是俗。一俗一切俗。三諦即一諦。一諦即三諦。差別無差別。無差別差別。非差別非不差別。而差別而不差別。諸佛境界具足如此不可思議。不可破壞故名金剛身品。就文為二。初明法身果。次明法身因。上問中含兩。今答為兩章。初明身果又兩。一明法。身二論義。略舉五身明法身義。舊解。法身常身是當體得名。不可壞身非雜食身。從離過得名。金剛身從譬得名。又言四身更互相成常身故不壞。不壞故常身。非雜食故成法身。法身故不雜食。故金剛譬之。今明四句皆當體皆離過皆法皆譬。亦得相成。何者金剛有四。能成顯法身。法身有四德成於譬意。金剛立世喻法身體。堅喻常身。勁利喻不壞身。不定喻非雜食身。正用此意標品。豈可作余釋耶。從迦葉白佛去。第二論義。文為三。謂問答領解。初問中二。先問次釋。初問者舉所見難所不見。既應入滅是無常身。病苦所侵是破壞身。碎為舍利是塵土身。受純陀供是雜食身。既不見四身亦不見能譬金剛之身。次何以故去。是釋初無常身。余例可解。次從佛告去。答又為三。初非其
【現代漢語翻譯】 現代漢語譯本 經正意。現在的理解卻不是這樣，認為長會變短，所以說枯萎的樹林會進入寂滅。認為短會變長，所以說繁榮的樹林會進入寂滅。東方的一雙娑羅樹是爲了破除無常而宣說常。既非短也非長，雙樹之間，非繁榮也非枯萎，是中道法性，第一義諦。一中包含一切，繁榮即是真，一真一切真。枯萎即是俗，一俗一切俗。三諦即是一諦，一諦即是三諦。差別即無差別，無差別即差別。非差別也非不差別，而差別而不差別。諸佛的境界具足如此不可思議，不可破壞，所以名為金剛身品。就文義而言分為兩部分：開始闡明法身果，然後闡明法身因。上面的提問中包含了兩層意思，現在的回答也分為兩章。首先闡明身果，又分為兩部分：一是闡明法身，二是論述義理。簡略地舉出五身來闡明法身之義。舊的解釋認為，法身和常身是從本體上得名，不可壞身和非雜食身是從遠離過失上得名，金剛身是從比喻上得名。又說四身互相成就，常身所以不壞，不壞所以是常身，非雜食所以成就法身，法身所以非雜食，所以用金剛來比喻。現在闡明四句都指本體，都遠離過失，都是法，都是比喻，也可以互相成就。為什麼呢？金剛有四種含義，能夠成就並顯現法身。法身有四種德行，成就了比喻的意義。金剛樹立於世間，比喻法身體性。堅硬比喻常身，剛勁鋒利比喻不壞身，不定比喻非雜食身。正是用這個意思來標明品名，怎麼可以用其他的解釋呢？從『迦葉白佛』開始，是第二部分論述義理，文義分為三部分，即提問、回答、領悟。首先提問分為兩部分：先提問，后解釋。先提問是舉出所見來質疑所不見。既然應該進入寂滅，就是無常身。被病苦侵擾，就是破壞身。碎為舍利，就是塵土身。接受純陀的供養，就是雜食身。既然沒有見到四身，也就沒有見到能夠比喻的金剛之身。其次，『次何以故去』，是解釋最初的無常身，其餘的可以類推理解。其次，從『佛告』開始，是回答，又分為三部分：首先否定提問。
【English Translation】 English version The Correct Meaning of the Sutra. But now it is not so, that long becomes short, therefore the withered forest enters extinction. That short becomes long, therefore the flourishing forest enters extinction. The pair of Sala trees in the east are to break impermanence and speak of permanence. Neither short nor long, between the two trees, neither flourishing nor withered, is the Middle Way Dharma-nature, the First Principle Truth. One contains all, flourishing is true, one truth is all truth. Withered is mundane, one mundane is all mundane. The Three Truths are one Truth, one Truth is the Three Truths. Difference is non-difference, non-difference is difference. Neither difference nor non-difference, yet difference and non-difference. The realm of all Buddhas is complete with such inconceivable, indestructible qualities, hence it is called the Diamond Body Chapter. In terms of the text, it is divided into two parts: first, clarifying the fruit of the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality); second, clarifying the cause of the Dharmakaya. The above question contains two meanings, and the current answer is also divided into two chapters. First, clarifying the fruit of the body, which is further divided into two parts: one is clarifying the Dharmakaya, and the other is discussing the meaning. Briefly citing the five bodies to clarify the meaning of the Dharmakaya. The old interpretation believes that the Dharmakaya and the Eternal Body (Nityakaya) are named from the substance itself, the Indestructible Body (Avikarin-kaya) and the Non-Mixed Food Body (Amaithuna-kaya) are named from being free from faults, and the Diamond Body (Vajrakaya) is named from metaphor. It is also said that the four bodies mutually accomplish each other, the Eternal Body is therefore indestructible, the indestructible is therefore the Eternal Body, the Non-Mixed Food Body therefore accomplishes the Dharmakaya, the Dharmakaya is therefore the Non-Mixed Food Body, so it is likened to diamond. Now it is clarified that all four sentences refer to the substance itself, all are free from faults, all are Dharma, all are metaphors, and they can also mutually accomplish each other. Why? The diamond has four meanings, which can accomplish and manifest the Dharmakaya. The Dharmakaya has four virtues, which accomplish the meaning of the metaphor. The diamond stands in the world, symbolizing the nature of the Dharmakaya. Hardness symbolizes the Eternal Body, strength and sharpness symbolize the Indestructible Body, and uncertainty symbolizes the Non-Mixed Food Body. It is precisely with this meaning that the chapter title is marked, how can other interpretations be made? Starting from 'Kasyapa said to the Buddha', is the second part discussing the meaning, the text is divided into three parts, namely question, answer, and understanding. First, the question is divided into two parts: first the question, then the explanation. The first question is to raise what is seen to question what is not seen. Since it should enter extinction, it is an impermanent body. Being invaded by illness and suffering, it is a destructible body. Broken into sariras (Sarira: Buddhist relics), it is a dust body. Receiving the offering of Cunda, it is a mixed food body. Since the four bodies have not been seen, neither has the diamond body that can be compared. Secondly, 'Next, why go', is to explain the initial impermanent body, and the rest can be understood by analogy. Secondly, starting from 'The Buddha said', is the answer, which is divided into three parts: first, negating the question.
所問。次正答。三結勸。初如文。次正答中。具百非者。然此百非若單數則一百六十句。若複數則一百句。既言百非。理應複數。然百非之中。或有雙非兩舍。或一存一亡。雖不常住。非唸唸滅。即雙非之意。非身是身即一存一亡。然古舊相承不解百非。唯釋非身是身一句。今出七家。一云。非身者非是食身。是身者是法身。又云。非身者非生身是身是法身。又云。非身非金剛前身。是身是金剛後身。此三家悉用俗為非以真為是。又非身者法身冥如。是身者應現十方。又云。非身者真諦。是身者俗諦。此二家以真為非。以俗為是。又云。非身者非真身。是身者是好身。此一家漫漫不知。何者為非何者為是。雖復漫漫終有是非。興皇云。法身不為是之與非。是所不能是。非所不能非。絕百非非百是。無是無非能是能非。故言是身非身。觀師云。是身非身因緣相成。法身非身不妨是身。終日是身而復非身。終日非身而復是身文。一云。是空離空雖不常住非唸唸滅。此兩家是一意。今未能精識眾家旨趣。且為書之。天臺大師明三種四句。一單。二復。三具足。單四句者。謂是非。亦是亦非。非是非非。復四句者。是是是非。非是非非亦是是非。亦非是非。非是是非。非非是非。是是。不是是。亦是亦不是是。非是非不是是。
【現代漢語翻譯】 現代漢語譯本 所問：接下來是提問環節。 次正答：然後是正式回答。 三結勸：最後是總結勸勉。 初如文：首先如經文所示。 次正答中，具百非者：在正式回答中，包含了『百非』的說法。然此百非若單數則一百六十句。若複數則一百句。：如果將這『百非』按單數計算，則有一百六十句；如果按複數計算，則有一百句。 既言百非，理應複數：既然說是『百非』，理應是複數。 然百非之中，或有雙非兩舍，或一存一亡：然而在這『百非』之中，有些是雙重否定，兩者都捨棄；有些則是一個存在，一個消亡。 雖不常住，非唸唸滅，即雙非之意：雖然不是常住不變的，但也不是每個念頭都在消滅，這就是雙重否定的意思。 非身是身即一存一亡：『非身是身』就是一個存在，一個消亡。 然古舊相承不解百非，唯釋非身是身一句：然而古代流傳下來的解釋並不理解『百非』，只解釋了『非身是身』這一句。 今出七家：現在列出七家的解釋。 一云：非身者非是食身，是身者是法身：第一家說，『非身』不是指肉身，『是身』是指法身（Dharmakaya）。 又云：非身者非生身是身是法身：又有人說，『非身』不是指生身，『是身』是法身。 又云：非身非金剛前身，是身是金剛後身：又有人說，『非身』不是金剛（Vajra）的前身，『是身』是金剛的後身。 此三家悉用俗為非以真為是：這三家都用世俗的觀念作為否定，用真理作為肯定。 又非身者法身冥如，是身者應現十方：又有人說，『非身』是法身（Dharmakaya）的冥寂如如，『是身』是應化顯現在十方。 又云：非身者真諦，是身者俗諦：又有人說，『非身』是真諦（Paramārtha-satya），『是身』是俗諦（Saṃvṛti-satya）。 此二家以真為非，以俗為是：這兩家以真理為否定，以世俗為肯定。 又云：非身者非真身，是身者是好身：又有人說，『非身』不是真身，『是身』是好身。 此一家漫漫不知，何者為非何者為是：這一家漫無邊際，不知道什麼是否定，什麼是肯定。 雖復漫漫終有是非：雖然漫無邊際，但最終還是有是非。 興皇云：法身不為是之與非，是所不能是，非所不能非，絕百非非百是，無是無非能是能非，故言是身非身：興皇說，法身（Dharmakaya）不被『是』與『非』所侷限，『是』不能說是它，『非』也不能說不是它，超越了『百非』，也超越了『非百是』，沒有『是』也沒有『非』，能『是』也能『非』，所以說是『是身非身』。 觀師云：是身非身因緣相成，法身非身不妨是身，終日是身而復非身，終日非身而復是身文：觀師說，『是身非身』是因緣和合而成，法身（Dharmakaya）雖然『非身』，不妨礙它是『是身』，終日是『是身』，但又是『非身』，終日是『非身』，但又是『是身』。 一云：是空離空雖不常住非唸唸滅：有人說，『是空』是遠離空性，雖然不是常住不變，但也不是每個念頭都在消滅。 此兩家是一意：這兩家是一個意思。 今未能精識眾家旨趣，且為書之：現在還不能完全理解各家的宗旨意趣，暫且記錄下來。 天臺大師明三種四句：天臺大師闡明了三種四句。 一單，二復，三具足：一是單句，二是複句，三是具足句。 單四句者，謂是非，亦是亦非，非是非非：單四句是指：是、非、亦是亦非、非是亦非。 復四句者，是是是非，非是非非亦是是非，亦非是非：復四句是：是是而非，非是而非，亦是亦非，亦非亦非。 非是是非。非非是非。是是。不是是。亦是亦不是是。非是非不是是：非是而非，非非而是非，是是，不是是，亦是亦不是是，非是而非不是是。
【English Translation】 English version The question: Next is the question session. The correct answer: Then comes the formal answer. The concluding exhortation: Finally, the concluding exhortation. The beginning is as in the text: First, as the scripture shows. In the correct answer, there are 'hundred negations': In the formal answer, it contains the statement of 'hundred negations'. If these 'hundred negations' are calculated as singular, there are one hundred and sixty sentences; if calculated as plural, there are one hundred sentences. Since it is said 'hundred negations', it should be plural: Since it is said 'hundred negations', it should be in plural form. However, among the 'hundred negations', some are double negations, both are discarded; some are one exists, one disappears: However, among these 'hundred negations', some are double negations, both are discarded; some are one exists, one disappears. Although not permanent, not extinguished in every thought, that is the meaning of double negation: Although not permanent, not extinguished in every thought, that is the meaning of double negation. 'Not-body is body' is one exists, one disappears: 'Not-body is body' is one exists, one disappears. However, the ancient tradition does not understand the 'hundred negations', only explains the sentence 'not-body is body': However, the ancient tradition does not understand the 'hundred negations', only explains the sentence 'not-body is body'. Now listing seven interpretations: Now listing seven interpretations. One says: 'Not-body' is not the physical body, 'is body' is the Dharmakaya (法身): The first one says, 'Not-body' does not refer to the physical body, 'is body' refers to the Dharmakaya (法身). Also says: 'Not-body' is not the born body, 'is body' is the Dharmakaya: Someone also says, 'Not-body' does not refer to the born body, 'is body' is the Dharmakaya. Also says: 'Not-body' is not the previous body of Vajra (金剛), 'is body' is the later body of Vajra: Someone also says, 'Not-body' is not the previous body of Vajra (金剛), 'is body' is the later body of Vajra. These three all use the mundane as negation, and truth as affirmation: These three all use the mundane concept as negation, and truth as affirmation. Also, 'not-body' is the Dharmakaya (法身) in serene suchness, 'is body' is the manifestation in ten directions: Someone also says, 'Not-body' is the Dharmakaya (法身) in serene suchness, 'is body' is the manifestation in ten directions. Also says: 'Not-body' is Paramārtha-satya (真諦), 'is body' is Saṃvṛti-satya (俗諦): Someone also says, 'Not-body' is Paramārtha-satya (真諦), 'is body' is Saṃvṛti-satya (俗諦). These two use truth as negation, and the mundane as affirmation: These two use truth as negation, and the mundane as affirmation. Also says: 'Not-body' is not the true body, 'is body' is the good body: Someone also says, 'Not-body' is not the true body, 'is body' is the good body. This one is vaguely unaware, what is negation and what is affirmation: This one is vaguely unaware, what is negation and what is affirmation. Although vague, there is ultimately right and wrong: Although vague, there is ultimately right and wrong. Xinghuang says: The Dharmakaya (法身) is not confined by 'is' and 'not', 'is' cannot say it is, 'not' cannot say it is not, surpassing 'hundred negations', also surpassing 'not hundred is', without 'is' and without 'not', can 'is' and can 'not', therefore saying 'is body not-body': Xinghuang says, the Dharmakaya (法身) is not confined by 'is' and 'not', 'is' cannot say it is, 'not' cannot say it is not, surpassing 'hundred negations', also surpassing 'not hundred is', without 'is' and without 'not', can 'is' and can 'not', therefore saying 'is body not-body'. Master Guan says: 'Is body not-body' is formed by causes and conditions, the Dharmakaya (法身) although 'not-body', does not hinder it from being 'is body', all day is 'is body', but also 'not-body', all day is 'not-body', but also 'is body': Master Guan says, 'Is body not-body' is formed by causes and conditions, the Dharmakaya (法身) although 'not-body', does not hinder it from being 'is body', all day is 'is body', but also 'not-body', all day is 'not-body', but also 'is body'. One says: 'Is emptiness' is away from emptiness, although not permanent, not extinguished in every thought: Someone says, 'Is emptiness' is away from emptiness, although not permanent, not extinguished in every thought. These two are the same meaning: These two are the same meaning. Now unable to fully understand the purpose of each school, temporarily record it: Now unable to fully understand the purpose of each school, temporarily record it. Master Tiantai explains three kinds of four sentences: Master Tiantai explains three kinds of four sentences. One single, two compound, three complete: One is single sentence, two is compound sentence, three is complete sentence. Single four sentences, referring to is, not, also is also not, neither is nor not: Single four sentences, referring to is, not, also is also not, neither is nor not. Compound four sentences, is is not, not is not also is not, neither is not: Compound four sentences, is is not, not is not also is not, neither is not. Neither is not is. Neither not is not. Is is. Not is is. Also is also not is is. Neither is not neither is is: Neither is not is. Neither not is not. Is is. Not is is. Also is also not is is. Neither is not neither is is.
前句約非。次句約是。亦應前單后復。具足者。是是是是。是是不是是是是。亦是是亦不是是。是是非是是非不是是。是名具足有句。非是。非不是。非亦是亦不是。非非是非不是。非是是。非不是是。非亦是是亦不是是。非非是是非非不是是。是名具足無句。余兩具足句類之可解。不復能作。但依天臺大師止觀文中三四句相則易可見。私云。既云但依止觀文則易見。今比望彼文。是非各作三種四句。先約是者。是不是。亦是亦不是。非是非不是。單也。是是是不是。不是是。不是。不是。亦是亦不是是。亦是亦不是不是。非是非不是是。非是非不是不是。復也。是是。是不是。是亦是亦不是。是非是非不是。不是是。不是不是。不是亦是亦不是。不是非是非不是。亦是亦不是是。亦是亦不是不是。亦是亦不是亦是亦不是。亦是亦不是非是非不是。非是非不是是。非是非不是不是。非是非不是亦是亦不是。非是非不是非是非不是。次約非中亦三四者。非不非。亦非亦不非。非非非不非。單也。非非非不非不非非不非不非。亦非亦不非非。亦非亦不非不非。非非非不非非。非非非不非不非。復也非非。非不非。非亦非亦不非。非非非非不非。不非非。不非不非。不非亦非亦不非。不非非非非不非。亦非亦不非非。亦非亦
不非不非。亦非亦不非亦非亦不非。亦非亦不非非非非不非。非非非不非非。非非非不非不非非非非不非亦非亦不非。非非非不非非非非不非。仍存章安先釋不敢擅易。然雖是非各別成句。不非即是。不是即非。為成三四故須互對。將此三種四句。望前諸師所非。為非何四句未非何四句。非此等諸四句。彼但出四句之見。未出絕言之見。那即結為法身耶。今言非身者。非如此等諸見所得雜食之身。無常塵土之身。故言非身。即非而是。是於法身常身金剛之身。然佛身非是非非。能為物現非身是身。又解除一法相者不二也。如來身者實是雙非。而言法身者蓋為緣耳。故云除一法相。大品云。除為薩婆若心。古來非唯不釋百非亦不出其意。何故唱百為非何所屬當。今試言之。夫如來身離於百非。佛身既權實不同。百非亦淺深有異。百非者下文云。具足百福成於一相。如是展轉具足成就三十二相。言百福者持不殺戒有五種心。謂下中上上上上中上乃至正見亦復如是。是五十心名初發意決定成就。是五十心名百福德。如是百福成於一相。又云。一善具十是為百福。釋論云。大千人應失眼失命。有能救得其眼命者是為一福。如是百度名百福德。對百福論百惡。百惡為非。從百惡感得四趣。雜食無常塵土之身。名為非身。從百福感
得如來相好之身。法身常身金剛之身。五分清凈名法身。得三無為名曰常身。八十億魔不能壞名金剛身。故名是身。此乃三藏佛身離百非也。又百福所感三十二相清凈之身。悉是有有。有有果報賢聖所訶。釋論云。毒器不任貯食。食則殺人。有心行行不任得道。故知迦葉正難於此。我今唯見雜食無常塵土之身。當知百福為非。福性空故為是。故曰凡有相者。悉是虛妄。若見諸相非相即見如來。此以空法為法身。空無生空為常身。空不得空。便是金剛身。是為通教佛身離百非。又空中無法無是無非亦復無身。豈可以空為是。若不是者即為非也。二乘得空何故不是。佛身如空不可窮盡。無相無閡普能顯現乃可稱是。二乘不能現者但是偏空。非時取證名雜食身。此空可破即無常身。此空須棄是塵土身。故空為非身。諸佛得空能現身者是中道空。中道即是法身常身金剛之身。是名別教佛身離百非也。又非百惡入百福。非百福入百空。非百空入百中。次第淺深縱橫並別皆為非也。次第取證即雜食身。前後勝劣是無常身。差別隔閡是塵土身。故別非也。佛身圓妙無復若干。一中無量無量中一。非一非無量。不一不異。具足無缺名大涅槃。惡即中道無二無別。一切諸法悉安樂性。百惡尚中。況百福空而不即中。即中之法法身常身金剛
【現代漢語翻譯】 現代漢語譯本 獲得如來相好之身（指佛陀莊嚴的身體）。法身（Dharmakaya，指佛陀的真理之身）是常身（Nityakaya，指永恒不變的身體），是金剛之身（Vajrakaya，指堅不可摧的身體）。五分清凈（指戒、定、慧、解脫、解脫知見五種功德）名為法身。證得三無為（指無為、無慾、無戲論三種境界）名為常身。八十億魔不能摧毀名為金剛身。所以稱之為『是身』。這指的是藏教佛身，遠離百非（指種種錯誤的見解）。 又，百福（指種種善行積累的福德）所感得的三十二相（指佛陀的三十二種殊勝相貌）清凈之身，都是『有』（指存在、現象）。『有』的果報為賢聖所呵斥。《釋論》中說：『毒器不能用來儲存食物，吃了會殺人。』有心行（指有分別心的行為）不能用來證得道果。所以迦葉（Kasyapa，佛陀的弟子）正是在這裡提出疑問。我現在只看到雜食（指不純凈的食物）所形成的無常（Anitya，指變化無常）的塵土之身。應當知道百福為『非』（指錯誤）。福的自性本空，所以為『是』（指正確）。所以說『凡所有相，皆是虛妄。若見諸相非相，即見如來。』這是以空法（Sunyata，指空性的法）為法身，以空無生空（指證悟空性，超越生死）為常身，空而不得空，便是金剛身。這是通教佛身，遠離百非。 又，在空性中無法、無是、無非，也無身。怎麼能以空為『是』呢？如果不是『是』，那就是『非』了。二乘（指聲聞乘和緣覺乘）證得空性，為什麼不是佛身呢？佛身如虛空，不可窮盡，無相無礙，普遍能夠顯現，才可以稱之為『是』。二乘不能顯現佛身，只是因為他們證得的是偏空（指不究竟的空性）。非時取證（指沒有在正確的時間證悟）名為雜食身。這種空性可以被破除，是無常身。這種空性需要被捨棄，是塵土身。所以空為『非身』。諸佛證得的空效能夠顯現佛身，是中道空（Madhyamika，指不落兩邊的空性）。中道就是法身、常身、金剛之身。這是別教佛身，遠離百非。 又，不是從百惡進入百福，不是從百福進入百空，不是從百空進入百中（指中道）。次第、淺深、縱橫、並別，都為『非』。次第取證就是雜食身。前後勝劣是無常身。差別隔閡是塵土身。所以是『別非』。佛身圓滿微妙，沒有若干差別。一中包含無量，無量中包含一。非一非無量，不一不異，具足無缺，名為大涅槃（Mahaparinirvana，指究竟的涅槃）。惡即是中道，無二無別。一切諸法都是安樂的自性。百惡尚且是中道，何況百福、空而不即是中道？即是中道的法，就是法身、常身、金剛之身。
【English Translation】 English version One obtains a body endowed with the auspicious marks and characteristics of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha). The Dharmakaya (the 'Truth Body' or 'Body of Dharma') is the Nityakaya (the 'Eternal Body'), and the Vajrakaya (the 'Diamond Body', indestructible). The fivefold purity (referring to the five aggregates of pure perception) is called the Dharmakaya. Attaining the three unconditioned states (referring to the states of non-action, non-desire, and non-argumentation) is called the Nityakaya. Eighty billion demons cannot destroy it, hence it is called the Vajrakaya. Therefore, it is called 'this body'. This refers to the Buddha-body of the Tripitaka teaching, which is free from a hundred negations (referring to various incorrect views). Furthermore, the pure body of the thirty-two marks (the physical characteristics of a Buddha) is attained through a hundred blessings (accumulated merits). All of these are 'existence' (referring to phenomena). The karmic result of 'existence' is rebuked by the wise and noble. The Shastra states: 'A poisonous vessel is not suitable for storing food; if eaten, it will kill.' Actions performed with a discriminating mind are not suitable for attaining the Path. Therefore, Kasyapa (one of the Buddha's chief disciples) rightly questions this. I now only see a body of impermanence (Anitya, transience) and dust, formed from mixed food (impure sustenance). One should know that a hundred blessings are 'non-being' (incorrect). Because the nature of blessings is emptiness, it is 'being' (correct). Therefore, it is said, 'All forms are illusory. If one sees all forms as non-forms, one sees the Tathagata.' This uses the Dharma of emptiness (Sunyata, voidness) as the Dharmakaya, emptiness without arising as the Nityakaya, and emptiness that cannot be emptied is the Vajrakaya. This is the Buddha-body of the Common Teaching, free from a hundred negations. Moreover, in emptiness, there is no Dharma, no 'is', no 'is not', and no body. How can emptiness be considered 'is'? If it is not 'is', then it is 'is not'. Why is it that the two vehicles (Sravakayana and Pratyekabuddhayana) attain emptiness but are not Buddha-bodies? The Buddha-body is like space, inexhaustible, without form or obstruction, and universally able to manifest; only then can it be called 'is'. The two vehicles cannot manifest the Buddha-body because they only attain partial emptiness (incomplete voidness). Prematurely grasping at realization is called a body of mixed food. This emptiness can be broken, it is an impermanent body. This emptiness must be discarded, it is a body of dust. Therefore, emptiness is a 'non-body'. The emptiness attained by the Buddhas, which can manifest the Buddha-body, is the emptiness of the Middle Way (Madhyamika, the path between extremes). The Middle Way is the Dharmakaya, the Nityakaya, and the Vajrakaya. This is the Buddha-body of the Distinct Teaching, free from a hundred negations. Furthermore, it is not from a hundred evils that one enters a hundred blessings, not from a hundred blessings that one enters a hundred emptinesses, and not from a hundred emptinesses that one enters the Middle Way. Sequence, depth, breadth, and distinction are all 'non-being'. Sequential attainment is a body of mixed food. Superiority and inferiority are impermanent bodies. Difference and separation are bodies of dust. Therefore, it is 'distinct non-being'. The Buddha-body is perfectly wondrous, without any differences. One contains the immeasurable, and the immeasurable contains one. Neither one nor immeasurable, neither identical nor different, complete and without lack, is called the Great Nirvana (Mahaparinirvana, ultimate liberation). Evil is the Middle Way, without duality or difference. All dharmas are of the nature of bliss. Even a hundred evils are the Middle Way, how much more so are a hundred blessings and emptiness not identical to the Middle Way? The Dharma that is identical to the Middle Way is the Dharmakaya, the Nityakaya, and the Vajrakaya.
之身。乃可稱是。是名圓佛離百非也。離前三非名佛身者。他經中意第四即非名佛身者。今經正意古來諸師全不料簡。雖唱百非不知何非。徒言法身未知是何。此釋大意可見。此既諸佛境界玄妙難測鉆仰彌難。更又一解。初人天身一句。即具九十九句功德。后涅槃句。亦具九十九句功德。中間亦然。何者一句既是法身故備諸功德。依經又三番。前三句為一番。明非人天身似如非俗入真。入真之意即俗即真雙非兩舍。如放金剛到金剛際乃止。次八十句為一番。明非身是身。似如非真出俗。出俗之意即空即中。一出一切出。隨應度者皆得見聞。后十七句為一番。明無有知者。無不知者。似如雙非二邊。即邊入中一色一香無非中道。雖此分別亦不一向。若一向者不成微妙。微妙者即入即出即中。又即出即入即中。又即中即出即入。不一二三而一二三。三如來下結勸。又二。初結。如是乃名微妙法身具足功德。餘四身亦如是結。非聲聞緣覺所知結成常身。二乘無常不能知常非長養結成非雜食身。真身不同壞器結成不壞身。結金剛身如文。又結不壞身云。示病苦為調眾生者即是示破壞身。若例此文亦應示非法身鹿馬等身。亦應示無常身朝生暮殞等。亦應示雜食身為臘師食肉等。亦應示非金剛身芭蕉泡沫等。明五句法身即入非身意
也。示五非法之身即出是身意也。即入即出即出即入。即是微妙功德之意。非入非出是不可宣說意也。依入五身身具百句。即五百句依出五身。身具百句即五百句是為一千。又即入即出即出即入。又是二千。非即非非即非即出非即入。又是二千。總為五千句。文云。如是無量微妙功德。豈止五千。約此經文聊作五千。次從汝今日去勸也。勸自行化他如文。三從白佛去是領解。領上兩勸(云云)。從唯然世尊去。是第二答法身因。因有得果之能。能名為力。即是答得大堅固力之問也。迦葉前疑無常速朽。聞佛百非非於雜食塵土等身。然後方顯常身不壞悟解歡喜。而猶未知法身所因。云何更騰疑牒問。金剛身是騰前所因。云何是起后。佛答為三。一正答。二領解。三勸修初有略廣。略為二。初明護法。次引證。初文者護法不壞今得常住。不壞之身取相似因而為答問。次我于往昔是略引證。從善男子護持正法去廣答。又二。初廣明護法。次廣引證。初又二。一在家。二出家。在家護法取其元心所為。棄事存理匡弘大教。故言護持正法。不拘小節故言不修威儀。護法有四句。出家在家共不能護者無名行比丘。無勢力俗人是也。在家出家獨不能護者還是兩種各各不能。出家在家獨能護者佛及仙豫是也。出家在家共能護者今文是也
【現代漢語翻譯】 也。這顯示了五種非法之身，即從此身顯現的意義。『即入即出，即出即入』，是微妙功德的意義。『非入非出』，是不可宣說的意義。依靠『入』五身，每身具備百句，即五百句；依靠『出』五身，每身具備百句，即五百句，總共一千句。又，『即入即出，即出即入』，又是二千句。『非即非非即，非即出非即入』，又是二千句。總共五千句。經文中說：『如是無量微妙功德』，豈止五千句？根據此經文，姑且算作五千句。接下來，從『汝今日去勸也』開始，勸導自行化他，如經文所示。從『白佛去』開始，是領悟理解，領悟理解以上兩次勸導（云云）。從『唯然世尊去』開始，是第二次回答法身之因。因有獲得果的能力，能力稱為力，即是回答獲得大堅固力的問題。Kāśyapa（迦葉，人名）先前懷疑無常迅速朽壞，聽聞佛陀百種『非』，否定雜食塵土等身，然後才顯現常身不壞，領悟理解歡喜。但仍然不知道法身所因，為何再次提出疑問？金剛身是提出先前所因，如何是發起後來的？佛陀回答分為三部分：一、正式回答；二、領悟理解；三、勸導修行。最初有略說和廣說。略說分為二：首先說明護法，其次引用證據。首先說明護法，不壞才能常住，不壞之身取相似因而回答問題。其次，『我于往昔』是略微引用證據。從『善男子護持正法去』開始是廣說。又分為二：首先廣明護法，其次廣引證據。首先廣明護法，又分為二：一、在家；二、出家。在家護法取其元心所為，捨棄事相存留理體，匡正弘揚大教，所以說『護持正法』，不拘泥於小節，所以說『不修威儀』。護法有四句：出家在家共同不能護持的，是無名行比丘（僧侶），無勢力的俗人。在家出家獨自不能護持的，還是這兩種各自不能。出家在家獨自能護持的，是佛陀以及仙豫（人名）。出家在家共同能護持的，是現在經文所說的。
【English Translation】 Also. This shows the meaning of the five non-Dharma bodies, which manifest from this very body. 'Entering and exiting, exiting and entering' is the meaning of subtle meritorious virtues. 'Neither entering nor exiting' is the meaning of that which cannot be spoken. Relying on the 'entering' five bodies, each body possesses a hundred sentences, which is five hundred sentences; relying on the 'exiting' five bodies, each body possesses a hundred sentences, which is five hundred sentences, totaling one thousand sentences. Furthermore, 'entering and exiting, exiting and entering' is another two thousand sentences. 'Neither being identical nor non-identical, neither exiting nor entering' is another two thousand sentences. In total, there are five thousand sentences. The text says: 'Such immeasurable subtle meritorious virtues', how could it be limited to five thousand sentences? Based on this sutra text, let's tentatively consider it as five thousand sentences. Next, starting from 'From today onwards, you should exhort', exhorting oneself and transforming others, as the text indicates. Starting from 'Speaking to the Buddha', it is comprehension and understanding, comprehending and understanding the above two exhortations (etc.). Starting from 'Yes, World Honored One', it is the second answer regarding the cause of the Dharmakāya (法身, Dharma body). The cause has the ability to attain the fruit, and this ability is called strength, which is answering the question of attaining great firm strength. Kāśyapa (迦葉, a name) previously doubted impermanence and rapid decay, and after hearing the Buddha's hundred 'nots', negating bodies of mixed food and dust, then the eternal and indestructible body was revealed, and he comprehended and rejoiced. However, he still did not know the cause of the Dharmakāya, so why did he raise the question again? The Vajra body (金剛身, Diamond body) is raising the previous cause, how is it initiating the later? The Buddha's answer is divided into three parts: first, the formal answer; second, comprehension and understanding; third, exhortation to practice. Initially, there is a brief explanation and a detailed explanation. The brief explanation is divided into two: first, explaining the protection of the Dharma; second, citing evidence. First, explaining the protection of the Dharma, that which is indestructible can abide eternally, and the indestructible body takes a similar cause to answer the question. Second, 'I in the past' is a brief citation of evidence. Starting from 'Good man, upholding the Dharma', it is a detailed explanation. It is further divided into two: first, broadly explaining the protection of the Dharma; second, broadly citing evidence. First, broadly explaining the protection of the Dharma, which is further divided into two: one, laypeople; two, renunciants. Laypeople protecting the Dharma take their original intention as their action, abandoning the phenomenal and preserving the principle, rectifying and propagating the great teachings, therefore it is said 'upholding the Dharma', not being constrained by minor details, therefore it is said 'not cultivating demeanor'. There are four sentences regarding the protection of the Dharma: those whom both renunciants and laypeople cannot protect are nameless wandering Bhikkhus (比丘, monks) and powerless laypeople. Those whom renunciants and laypeople alone cannot protect are still these two types who cannot protect alone. Those whom renunciants and laypeople alone can protect are the Buddha and Xian Yu (仙豫, a name). Those whom renunciants and laypeople can protect together are what the current text is referring to.
。昔是為今非。今非為昔是。今昔俱非。今昔俱是。昔時平而法弘應持戒勿持仗。今時險而法翳應持仗勿持戒。今昔俱險應俱持仗。今昔俱平應俱持戒。取捨得宜不可一向。次從迦葉白佛去。是出家之人護法有問有答。問中棄理存事為難。答中棄事存理為答。如文。二善男子過去久遠去。是廣引證文為四。一護法本緣。次從爾時有一去。明護法行。三從尋即命終去。是護法果報。四從爾時王者去。是結。會前二。如文。第三中雲阿閦者道行雲無怒。放光云妙樂無怒妙樂二名相成。凈名云無動。王前生是第一。比丘後生是第二。又約四依王是初依第一。比丘是第二依。為聲聞者非小乘也。乃是大乘聲聞。舉此二人定。以何人為證。舊取王能護為證。或雙取為證。第四如文。次迦葉白佛如來常身猶如畫石是領解。我以常解解佛常身。耿耿不沒喻如畫石。三以是因緣下勸修。又二。初通舉因果以勸四眾。次別勸在家開執刀仗。文即為二。先勸次簡。又四。一問二答三領四述。就問為二。初問師之有無。二問戒之持犯。問者問其與持刀仗者。相隨猶有師德為無師德。就佛答又兩。初正答。后結嘆。正答中二。初答戒之有無。次答師之有無。初文二。初正答。是無戒人與護法相隨。而護法者非無戒人。如文。次既自持戒。云何化
【現代漢語翻譯】 現代漢語譯本 過去是正確的，現在就變成錯誤的。現在是錯誤的，過去就變成正確的。過去和現在都是錯誤的。過去和現在都是正確的。過去太平，佛法弘揚，應該持戒而不是持武器。現在危險，佛法衰微，應該持武器而不是持戒。過去和現在都很危險，應該都持武器。過去和現在都很太平，應該都持戒。取捨得當，不可偏執一方。接下來從迦葉（Kasyapa，佛陀十大弟子之一）對佛說開始，這是出家之人護法時的問答。提問中捨棄義理而注重事相是困難的。回答中捨棄事相而注重義理是回答的關鍵，就像經文所說。第二段，『善男子，過去很久以前』，這是廣泛引用證據，分為四點：一是護法的本源。接下來從『當時有一』開始，闡明護法的行為。三是從『隨即命終』開始，這是護法的果報。四是從『當時國王』開始，這是總結，與前面的兩點相呼應，就像經文所說。第三段中說阿閦（Akshobhya，不動如來）的道行是『無怒』。放光經中說是『妙樂無怒』，『妙樂』和『無怒』是兩個相輔相成的名稱。《維摩詰經》中說是『無動』。國王的前生是第一世，比丘（bhiksu，佛教出家男眾）的後生是第二世。又從四依的角度來說，國王是最初的依止第一位，比丘是第二依止。這是為聲聞（sravaka，聽聞佛法而修行的弟子）而說的，不是小乘，而是大乘聲聞。舉出這兩個人來確定，以什麼人為證呢？舊的說法是取國王能夠護法作為證明，或者兩者都取來作為證明。第四段就像經文所說。接下來迦葉對佛說，如來的常身就像畫在石頭上一樣，這是領悟理解。我以常的理解來理解佛的常身，光明永不消失，就像畫在石頭上一樣。第三，『以是因緣』之後是勸勉修行。又分為兩點：一是普遍舉出因果來勸勉四眾弟子。二是分別勸勉在家居士可以執持刀劍武器。經文分為兩部分：先是勸勉，然後是簡別。又分為四個部分：一問，二答，三領悟，四陳述。就提問來說，分為兩點：一是問是否有師父。二是問戒律的持守或違犯。提問者問的是，與持刀武器的人在一起，還有師父的德行，還是沒有師父的德行。就佛的回答來說，又分為兩點：一是正面回答。二是總結讚歎。正面回答中分為兩點：一是回答戒律的持守或違犯。二是回答是否有師父。第一點又分為兩點：一是正面回答，即沒有戒律的人與護法的人在一起，而護法的人並非沒有戒律的人，就像經文所說。其次，既然自己持戒，為什麼教化
【English Translation】 English version The past was right, but now it is wrong. The present is wrong, but the past was right. Both the past and present are wrong. Both the past and present are right. In peaceful times, when the Dharma flourishes, one should uphold the precepts and not carry weapons. In dangerous times, when the Dharma is obscured, one should carry weapons and not uphold the precepts. When both the past and present are dangerous, one should carry weapons in both. When both the past and present are peaceful, one should uphold the precepts in both. One should choose appropriately and not be one-sided. Next, starting from Kasyapa (one of the ten great disciples of the Buddha) speaking to the Buddha, this is a question and answer session about Dharma protection by a monastic. In the questions, abandoning principle and focusing on the matter is difficult. In the answers, abandoning the matter and focusing on the principle is the key to the answer, as the text says. The second section, 'Good man, long ago in the past,' is a broad citation of evidence, divided into four points: first, the origin of Dharma protection. Next, starting from 'At that time, there was,' it clarifies the practice of Dharma protection. Third, starting from 'Immediately after death,' it is the karmic reward of Dharma protection. Fourth, starting from 'At that time, the king,' it is the conclusion, corresponding to the previous two points, as the text says. The third section says that Akshobhya's (Immovable Buddha) conduct is 'without anger.' In the Prabhavati Sutra, it is said to be 'Wonderful bliss without anger,' 'Wonderful bliss' and 'without anger' are two complementary names. In the Vimalakirti Sutra, it is said to be 'Immovable.' The king's previous life is the first life, and the bhiksu's (Buddhist monk) later life is the second life. Also, from the perspective of the four reliances, the king is the initial first reliance, and the bhiksu is the second reliance. This is spoken for the sravakas (disciples who listen to the Dharma and practice), not the Hinayana, but the Mahayana sravakas. To determine these two people, who is the witness? The old saying is to take the king's ability to protect the Dharma as proof, or to take both as proof. The fourth section is as the text says. Next, Kasyapa said to the Buddha, the Tathagata's (Buddha) eternal body is like a painting on stone, this is understanding and comprehension. I understand the Buddha's eternal body with the understanding of eternity, the light never disappears, like a painting on stone. Third, after 'Because of this cause,' there is encouragement to practice. It is divided into two points: first, universally citing cause and effect to encourage the fourfold assembly of disciples. Second, separately encouraging lay people to hold swords and weapons. The text is divided into two parts: first encouragement, then distinction. It is divided into four parts: question, answer, understanding, and statement. In terms of questioning, it is divided into two points: first, asking whether there is a teacher. Second, asking about the upholding or violation of precepts. The questioner asks whether, being with those who carry weapons, there is still the virtue of a teacher, or whether there is no virtue of a teacher. In terms of the Buddha's answer, it is divided into two points: first, a direct answer. Second, a concluding praise. The direct answer is divided into two points: first, answering the upholding or violation of precepts. Second, answering whether there is a teacher. The first point is divided into two points: first, a direct answer, that is, a person without precepts is with a person who protects the Dharma, but the person who protects the Dharma is not without precepts, as the text says. Secondly, since one upholds the precepts oneself, why teach
他。更問此事。佛答與護法者俱如文。從迦葉夫護法者去。二答有師無師之問。先略后廣。略中三意。一持經二持律。三摧伏破戒。具此三德故可為師。正見是內解經律。遇弘緣摧伏惡人是外用。迦葉若有比丘下。是廣答。還廣前三而不次第。初廣摧伏為三。先出壞眾師弟。次通舉三眾。三明凈眾能壞前二眾。從善持律去。廣明持律能壞前二。律中明六種五法。一學人。二無學人。三神解。四畜弟子。五訓誨。六事用。此中正是神解五法得離依止堪為師位。四事與律問答小異。一事則異。律謂為誦木叉。此中名隨時教化。神解五法者。一是調伏眾生。二知輕。三知重。四是律應證。五非律不證。云何調伏。調眾生時不得選擇時節處所。又不得一向漫調(云云)。知重可見。知輕者即十三。前九無諫。后四有諫。兩諫不從未結具方便罪。三諫不從方結正罪。非律不證者。知他犯律不應證之。如有人云佛入凡夫中作五欲。便自忘是聖人。后遇善知識語云。汝是聖人那作此事。只覺自是聖人。又佛入地獄代眾生受苦。實受割㓟之痛。如此等言予皆不證。聖人豈然。又云。彌勒應為五百。我是一人。斯言皆不可證。善解一字者。即律一字。應約律字解五名也。如止觀(云云)。善持契經去。廣明經亦復如是。例律應有五事。一
【現代漢語翻譯】 他（指提婆達多）。更問這件事。佛的回答與護法者的情況都如前文所述。從迦葉開始，到護法者結束。接下來回答有師無師的問題，先簡略后詳細。簡略的部分有三層意思：一是能持誦經典，二是能持守戒律，三是能摧伏破戒之人。具備這三種德行，才可以作為導師。正見是內在理解經律，遇到弘揚佛法的機緣，能摧伏惡人是外在作用。迦葉，如果有比丘（僧侶）...以下是詳細的回答。詳細回答前述的三點，但不是按照順序。首先詳細闡述摧伏破戒之人，分為三個方面。先指出破壞僧團的師徒，其次是普遍舉出三眾（比丘、比丘尼、沙彌），第三說明清凈的僧眾能夠破壞前兩種僧眾。從善於持律開始，詳細說明持律能夠破壞前兩種僧眾。戒律中闡明六種和五法。六種是：一、學人（正在學習戒律的人），二、無學人（已經完成學習的人），三、神解（通過神通理解戒律的人），四、畜弟子（像對待牲畜一樣對待弟子的師父），五、訓誨（教導），六、事用（實際應用）。這裡正是指通過神通理解戒律的五法，可以脫離依止，堪為導師之位。四事與戒律中的問答略有不同。一事則不同。戒律中說的是誦木叉（戒本），這裡說的是隨時教化。通過神通理解戒律的五法是：一是調伏眾生，二知輕（知道輕罪），三知重（知道重罪），四是律應證（符合戒律的應該證明），五非律不證（不符合戒律的不應該證明）。如何調伏？調伏眾生時，不得選擇時節處所，又不得一味地隨意調伏（云云）。知重罪可以理解。知輕罪，即指十三僧殘罪。前九種無需勸諫，后四種需要勸諫。兩次勸諫不聽從，尚未構成具方便罪，三次勸諫不聽從，才構成正罪。非律不證，是指知道他人犯戒，不應該證明。例如有人說，佛陀進入凡夫中，做出五欲之事，卻忘記自己是聖人。後來遇到善知識告訴他，你是聖人，怎麼能做這種事？他才意識到自己是聖人。又如佛陀進入地獄，代替眾生受苦，確實感受到割裂的痛苦。像這樣的話，我都不證明。聖人怎麼會這樣呢？又有人說，彌勒菩薩應該化身五百人，而我就是其中一人。這些話都不可證明。善解一字的人，即指戒律中的『律』字。應該圍繞『律』字來解釋五種名稱。如止觀（云云）。善於持誦契經（佛經）開始，詳細說明經典也是如此。按照戒律的例子，應該有五事。一
【English Translation】 He (referring to Devadatta). Further asked about this matter. The Buddha's answer and the situation of the Dharma protectors were as described in the previous text. Starting from Kashyapa and ending with the Dharma protectors. Next, answering the question of having a teacher or not, first briefly and then in detail. The brief part has three layers of meaning: first, being able to recite the scriptures; second, being able to uphold the precepts; and third, being able to subdue those who break the precepts. Possessing these three virtues, one can be a teacher. Right view is the inner understanding of the scriptures and precepts, and being able to subdue evil people when encountering opportunities to promote the Dharma is an external function. Kashyapa, if there are bhikshus (monks)... The following is a detailed answer. The detailed answer elaborates on the aforementioned three points, but not in order. First, it elaborates on subduing those who break the precepts, divided into three aspects. First, it points out the teachers and disciples who destroy the Sangha, second, it universally mentions the three assemblies (bhikshus, bhikshunis, and novices), and third, it explains that the pure Sangha can destroy the first two types of Sangha. Starting from being good at upholding the precepts, it explains in detail that upholding the precepts can destroy the first two types of Sangha. The precepts clarify six types and five dharmas. The six types are: first, a learner (a person who is learning the precepts); second, a non-learner (a person who has completed learning); third, divine understanding (a person who understands the precepts through supernatural powers); fourth, raising disciples like livestock; fifth, instruction; and sixth, practical application. Here, it specifically refers to the five dharmas of understanding the precepts through supernatural powers, which can break away from reliance and be worthy of the position of teacher. The four matters are slightly different from the questions and answers in the precepts. One matter is different. The precepts say reciting the Pratimoksha (book of precepts), while here it says teaching at any time. The five dharmas of understanding the precepts through supernatural powers are: first, taming sentient beings; second, knowing the light offenses; third, knowing the heavy offenses; fourth, what is in accordance with the precepts should be certified; and fifth, what is not in accordance with the precepts should not be certified. How to tame? When taming sentient beings, one must not choose the time and place, nor should one tame arbitrarily (etc.). Knowing the heavy offenses is understandable. Knowing the light offenses refers to the thirteen Sanghavasesa offenses. The first nine do not require admonishment, while the last four require admonishment. If one does not listen after two admonishments, it does not constitute a complete offense, and only after three admonishments does it constitute a formal offense. Not certifying what is not in accordance with the precepts means that if one knows that others have violated the precepts, one should not certify it. For example, if someone says that the Buddha entered among ordinary people and engaged in the five desires, forgetting that he was a saint. Later, a good teacher told him, 'You are a saint, how can you do such a thing?' Only then did he realize that he was a saint. Also, if the Buddha entered hell and suffered on behalf of sentient beings, he truly felt the pain of being cut. I do not certify such words. How could a saint be like that? Also, someone said that Maitreya Bodhisattva should manifest as five hundred people, and I am one of them. These words cannot be certified. A person who understands the word 'good' refers to the word 'precept' in the precepts. The five names should be explained around the word 'precept'. Such as Samatha-vipassana (etc.). Starting from being good at reciting the sutras, it explains in detail that the sutras are also like this. According to the example of the precepts, there should be five matters. One
隨時教化二知有餘。三知無餘。四非經不證。五是經應證。二佛法無量是結嘆。迦葉下第三領解。佛贊下第四述成(云云)。學人五法者。謂信戒定慧多聞。從五停心至那舍也。無學人五法。謂五分法身。齊第四果。神解五法如前。畜弟子五法者。一謂十夏。十夏是長宿。堪畜弟子。二持戒纖毫不犯。今時不犯。初篇即名不犯。后可悔故。三多聞大小內外精通者。若不能具會須一藏無者不可。四能除弟子憂悔。若退戒還俗。應說苦切之事。五能除弟子惡邪。弟子既無衣食勢力。即欲越濟應為除其惡邪。余兩五法不論(云云)。
名字功德品
夫世間名字有同有異。同者俱是體上之稱。異者名召于體。字嘆其德佛法亦爾。隨順世間強分同異。以大般涅槃為名。其餘稱歎不可思議。諸佛境界正法門等悉皆是字。而此名字通有功德。今先分別名之功德。文中舉七善七譬。釋此經名。謂語善義善文善。純備具足是獨一善。清凈是行善。梵行是慈善。金剛寶藏是備具善。冶城取上中下足為十善。開善合為八善。今依七譬釋七善文。又余經及下文皆言七善不勞足之。初譬明大是廣義。所謂八河入海。又是深義。所謂一方深奧秘密。又大是極義。所謂希望永斷。又是第一義。所謂象跡為最。又大是勝義。所謂秋耕為勝。
{ "translations": [ "現代漢語譯本", "隨時教化二知有餘（對兩種知識有所瞭解）。三知無餘（對三種知識完全瞭解）。四非經不證（如果不是佛經所說，就不能證明）。五是經應證（如果是佛經所說，就應該去驗證）。二佛法無量是結嘆（總結讚歎佛法的無量）。迦葉下第三領解（迦葉尊者在第三部分領悟理解）。佛贊下第四述成（佛陀讚歎在第四部分敘述完成）。", "學人五法者（學習者應具備的五種方法）：謂信戒定慧多聞（即信仰、戒律、禪定、智慧、博學）。從五停心至那舍也（從五停心觀到無生智）。無學人五法（無學之人應具備的五種法）：謂五分法身（即戒身、定身、慧身、解脫身、解脫知見身）。齊第四果（達到阿羅漢果位）。神解五法如前（神通理解的五種方法如前所述）。畜弟子五法者（收養弟子的五種方法）：一謂十夏（指出家十年）。十夏是長宿（出家十年是為長老，資歷深厚）。堪畜弟子（可以收養弟子）。二持戒纖毫不犯（持戒精嚴，細微之處也不違犯）。今時不犯（現在不違犯）。初篇即名不犯（最初的戒條就叫做不違犯）。后可悔故（之後違犯可以懺悔）。三多聞大小內外精通者（博學多聞，大小乘、內外典籍都精通的人）。若不能具會須一藏無者不可（如果不能全部精通，至少要精通一藏經典才可以）。四能除弟子憂悔（能夠消除弟子的憂愁和後悔）。若退戒還俗（如果弟子退戒還俗），應說苦切之事（應該說一些痛苦和懇切的事情）。五能除弟子惡邪（能夠消除弟子的邪惡和邪見）。弟子既無衣食勢力（弟子既然沒有衣食和勢力），即欲越濟應為除其惡邪（如果想要度過難關，應該為他消除邪惡和邪見）。余兩五法不論（其餘兩種五法不討論）。", "", "名字功德品", "", "夫世間名字有同有異（世間的名字有相同也有不同）。同者俱是體上之稱（相同之處在於都是對事物本體的稱呼）。異者名召于體（不同之處在於，『名』是用來稱呼本體的），字嘆其德（『字』是用來讚歎其功德的）。佛法亦爾（佛法也是如此）。隨順世間強分同異（隨順世間的說法勉強區分相同和不同）。以大般涅槃為名（以『大般涅槃』作為名稱），其餘稱歎不可思議（其餘的稱讚都是不可思議的）。諸佛境界正法門等悉皆是字（諸佛的境界、正法之門等等，都可稱為『字』）。而此名字通有功德（而這個名稱普遍具有功德）。今先分別名之功德（現在先分別說明名稱的功德）。文中舉七善七譬（文中舉出七種善和七種比喻）。釋此經名（解釋這部經的名稱）。謂語善義善文善（即語言善、意義善、文辭善）。純備具足是獨一善（純粹完備具足是獨一善）。清凈是行善（清凈是行為善）。梵行是慈善（梵行是慈悲善）。金剛寶藏是備具善（金剛寶藏是完備具足善）。冶城取上中下足為十善（冶城取上中下足為十善）。開善合為八善（開善合為八善）。今依七譬釋七善文（現在依據七個比喻來解釋七種善）。又余經及下文皆言七善不勞足之（其他經典和下文都說七善，不再贅述）。初譬明大是廣義（第一個比喻說明『大』是廣大的意思）。所謂八河入海（就像八條河流匯入大海）。又是深義（又是深奧的意思）。所謂一方深奧秘密（就像一方土地深奧秘密）。又大是極義（『大』又是極致的意思）。所謂希望永斷（就像希望永遠斷絕）。又是第一義（又是第一義）。所謂象跡為最（就像象的足跡最為廣大）。又大是勝義（『大』又是殊勝的意思）。所謂秋耕為勝（就像秋天耕種最為殊勝）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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又大是寂義。所謂善治亂心。又大是具足義。所謂八味具足。皆一一敘之。名大般涅槃。此即名功德。次稱歎字功德。功德有三。一是諸佛之師。文云無量無邊諸佛世尊之所修習。二是菩薩之門。文云菩薩修是大般涅槃。得正法門能為良醫。三杜眾生四惡之趣。文云眾生聞此經名墮四趣者無有是處。然涅槃功德無量無邊不可思議。略舉三條釋字功德。六卷名受持品此從能持人得名。此文從所持法作名。互舉一邊。此品答上云何於此經究竟到彼岸之問。文中明諸佛修習已到彼岸。菩薩得聞則是中流眾生聞名發足此岸。然涅槃之河非彼此中而彼此中。一問三答答過所問。就文為四。一勸持。二問。三答。四領解。初為二。一勸持。二受持。受持功德不墮四趣者。舊云聞經修行登于性地是則不墮。二云爲作遠緣起惡則墮但藉此緣后能反本。又云聞經理解與聞慧相應理數不墮。興皇云聞經名者下文自云。名無名故聞不聞故。如此聞名無生正解。尚無人天寧墮四趣。當知所得功德超度有流。是佛境界二乘不知。今皆不然。聞經得解自是生解功德。何關嘆于聞經功德。此不相應但持五戒五戒小善尚不墮惡況復修行。夫大涅槃是深廣極勝第一寂靜具足之名。信此為受不忘為持。如此聞名自不墮惡不俟深解。二白佛去是問為二。一問名
功德。二問持功德。向聞勸持及以聞名既猶未了。是故更問三佛答其二。問即為兩章。答名為三。初判名。次明七善。三明七譬。初文可見。次七善者。舊釋序正流通為初中后善。招提云萬德是初善。萬善是中善。萬果為后善。果與善殊此不可用。經約行施是初善。持戒為中善。得報為后善(云云)。三七譬者。他解六譬釋大。后一譬釋般涅槃。今觀文初譬釋大。后六譬釋般涅槃。然通釋名不分別也。問此中以常釋大應以大釋常便為不異。答一往名異其意則同。以非常非無常故常。非小非大故大。故互相釋。降伏諸結者。即煩惱魔魔性者天魔。放捨身命者即陰死兩魔。餘五譬可見。最後譬中雲八味者以譬四德。開常出恒。不為緣生故常。不為緣滅故恒。開樂出安。外無能壞為安。內無所受為樂。無垢與清涼同皆是凈。不老不死同皆是我。問云何是酥之八味。有人用八功德水為答此不爾。水乳體別本不相關(云云)。耎輕屬觸。不臭是香。飲時無苦調適是功能。云何並之而作味釋。有人以六味為答此亦不然。苦辛咸酢酥中永無。對義不便數又不足。今謂乳酪時淡其味不足。醍醐時濃味已純一。酥居季孟之間兼備眾味可得為譬。酥有生熟去酪近即酪漿二味。乳是其本即五味也。就甜淡膩即為八味。二善男子下答奉持問。上
【現代漢語翻譯】 現代漢語譯本 功德。第二個問題是關於受持功德。之前聽聞勸導受持以及聽聞名號，似乎還未完全明白。因此再次提問，佛陀用三種方式回答其中的兩種。提問分為兩章，回答分為三部分。首先是判別名稱，其次闡明七種善，第三闡明七個譬喻。第一部分內容顯而易見。關於七種善，舊的解釋是將序分、正宗分、流通分作為初善、中善、后善。招提寺的說法是萬德是初善，萬善是中善，萬果是后善。果與善不同，這種說法不可取。經文根據行為來區分，佈施是初善，持戒是中善，獲得果報是后善（等等）。關於七個譬喻，其他解釋認為六個譬喻解釋『大』，最後一個譬喻解釋般涅槃（Parinirvana，完全的涅槃）。現在觀察經文，第一個譬喻解釋『大』，后六個譬喻解釋般涅槃。然而，通用的解釋名稱並不區分這些。問：這裡用『常』來解釋『大』，應該用『大』來解釋『常』，這樣就變得沒有區別了嗎？答：從表面上看名稱不同，但其意義是相同的。因為既不是非常，也不是無常，所以是『常』。既不是小，也不是大，所以是『大』。因此可以互相解釋。『降伏諸結者』，指的是煩惱魔，魔性指的是天魔。『放捨身命者』，指的是陰魔和死魔。其餘五個譬喻顯而易見。最後一個譬喻中說到的『八味』，是用以比喻四德（常、樂、我、凈）。『開常出恒』，不因緣而生，所以是『常』。不因緣而滅，所以是『恒』。『開樂出安』，外力無法破壞，所以是『安』。內心沒有煩惱，所以是『樂』。『無垢』與『清涼』相同，都是『凈』。『不老不死』相同，都是『我』。問：什麼是酥的八味？有人用八功德水來回答，這是不對的。水和乳是不同的，本來就沒有關聯（等等）。『耎』（柔軟）、『輕』屬於觸覺。『不臭』是嗅覺。飲用時沒有苦味，調和適中是功能。怎麼能把它們並在一起作為味道來解釋呢？有人用六味來回答，這也是不對的。苦、辛、咸、酢，酥中永遠不會有。對義不方便，數量也不足。我認為乳酪時味道淡，味道不足。醍醐時味道濃，味道已經純一。酥處於乳酪和醍醐之間，兼備各種味道，可以用來作比喻。酥有生熟之分，靠近乳酪時有乳漿的兩種味道。乳是其根本，即五味。就甜、淡、膩而言，就是八味。第二部分，『善男子』以下，回答奉持的問題。上面
【English Translation】 English version Virtue. The second question concerns upholding virtue. Having previously heard exhortations to uphold virtue and hearing the name, it seems not yet fully understood. Therefore, the question is asked again, and the Buddha answers two of them in three ways. The questions are divided into two chapters, and the answers are divided into three parts. First is the discrimination of names, second is the elucidation of the seven kinds of goodness, and third is the elucidation of the seven parables. The first part is self-evident. Regarding the seven kinds of goodness, the old interpretation takes the introduction, the main teaching, and the conclusion as the initial, middle, and final goodness. The Zhao Ti Temple's saying is that myriad virtues are the initial goodness, myriad good deeds are the middle goodness, and myriad fruits are the final goodness. Fruit and goodness are different, so this saying is not acceptable. The sutra distinguishes according to actions, giving alms is the initial goodness, upholding precepts is the middle goodness, and obtaining rewards is the final goodness (etc.). Regarding the seven parables, other interpretations believe that six parables explain 'Greatness', and the last parable explains Parinirvana (complete Nirvana). Now, observing the sutra, the first parable explains 'Greatness', and the last six parables explain Parinirvana. However, the common explanation of names does not distinguish these. Question: Here, using 'Constant' to explain 'Greatness', should we use 'Greatness' to explain 'Constant', so that they become indistinguishable? Answer: Superficially, the names are different, but their meanings are the same. Because it is neither permanent nor impermanent, it is 'Constant'. It is neither small nor large, so it is 'Great'. Therefore, they can explain each other. 'Subduing all fetters' refers to the afflictions of demons, and demonic nature refers to heavenly demons. 'Relinquishing body and life' refers to the skandha demon and the death demon. The remaining five parables are self-evident. The 'eight flavors' mentioned in the last parable are used to symbolize the four virtues (permanence, bliss, self, purity). 'Opening permanence brings forth constancy', not arising from conditions, so it is 'Constant'. Not ceasing from conditions, so it is 'Eternal'. 'Opening bliss brings forth peace', external forces cannot destroy it, so it is 'Peace'. There is no affliction in the heart, so it is 'Bliss'. 'Immaculate' is the same as 'Coolness', both are 'Purity'. 'Non-aging and non-death' are the same, both are 'Self'. Question: What are the eight flavors of ghee? Some people use the eight virtues of water to answer, which is incorrect. Water and milk are different, and they are not related in the first place (etc.). 'Softness' and 'lightness' belong to touch. 'Not smelly' is smell. There is no bitter taste when drinking, and moderation is function. How can they be combined and explained as taste? Some people use the six flavors to answer, which is also incorrect. Bitter, pungent, salty, and sour will never be in ghee. It is not convenient for the meaning, and the number is not enough. I think that the taste is light when it is milk and cheese, and the taste is insufficient. The taste is strong when it is clarified butter, and the taste is already pure. Ghee is between milk and cheese and clarified butter, and it has all kinds of flavors, which can be used as a metaphor. Ghee has raw and cooked distinctions, and it has two flavors of milk when it is close to milk and cheese. Milk is its root, which is the five flavors. In terms of sweet, light, and greasy, it is the eight flavors. Second part, 'Good man' below, answers the question of upholding.
答名則廣。今答持何略。既廣達名字。受持功德亦復不少故不多說。白佛下領解也。初領名后領持。
大般涅槃經疏卷第八 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第九
隋章安頂法師撰
唐天臺沙門湛然再治
四相品上
四者數也。相者如經以四種相開示分別。大般涅槃顯然可見從此立名。前諸問答皆含三德義略不彰。此品答其愿佛開微密廣為眾生說之問。明四相解般若明三密解法身明百句解解脫。今解般若從此當名故言四相。問愿佛開微密。又云演說于秘密。開演云何。舊釋云昔說法身般若無解脫。今開涅槃具足三德。此但解開未明於說。開善云。四相答開密。現病答說密。此示兩文未判其異。興皇云。豎論是開橫論是說。昔以無常覆常今以常覆無常。更互相覆今昔兩覆。迦葉請開佛明今昔兩說是涅槃二用方便。同顯非常非無常。複次昔三點無常。今開是常。昔教直言自正正他是為四相。今開為般若。昔直言此身納妃生子。今開是法身。昔說有為解脫。即是智上意地能緣。今開為解脫此三皆常。並是涅槃方便。此即豎明開微密相。若橫釋者昔欲說常而不得說為于邪常。今始說常二用具足。下文云昔說有餘江河回曲。今說無餘河不回曲。
【現代漢語翻譯】 現代漢語譯本 回答名字則內容廣泛。現在回答執持什麼要略？既然已經廣泛通達名字，受持的功德也一定不少，所以不多說。『白佛下領解也』是領會理解佛所說的話。首先領會名字，然後領會執持。
《大般涅槃經疏》卷第八 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第九
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
四相品上
『四』是數字。『相』如經文所說，用四種相來開示分別。《大般涅槃經》顯然可見，因此以此立名。前面的各種問答都包含三德的意義，只是比較簡略不明顯。這一品回答了迦葉菩薩希望佛陀開顯微妙秘密，廣泛地為眾生解說的提問。闡明四相是爲了理解般若，闡明三密是爲了理解法身，闡明百句是爲了理解解脫。現在解釋般若，就從這裡開始，所以稱為『四相』。問：希望佛陀開顯微妙秘密，又說『演說于秘密』，如何開顯演說呢？舊的解釋說，過去說法身、般若而沒有解脫，現在開顯涅槃，就具足了三德。這只是解釋了『開』，還沒有闡明『說』。開善法師說，四相回答了『開密』，現病回答了『說密』。這表明兩種說法，但沒有區分它們的差異。興皇法師說，縱向論述是『開』，橫向論述是『說』。過去用無常覆蓋常，現在用常覆蓋無常，互相覆蓋，現在和過去兩種覆蓋。迦葉菩薩請求開顯，佛陀闡明過去和現在兩種說法，是涅槃的兩種方便，共同顯示非常非無常。再次，過去的三點是無常，現在開顯是常。過去的教義直接說自己正，正他人，這就是四相。現在開顯為般若。過去直接說此身納妃生子，現在開顯是法身。過去說有為解脫，就是智上的意地能緣，現在開顯為解脫，這三者都是常，都是涅槃的方便。這就是縱向闡明開顯微妙秘密之相。如果橫向解釋，過去想要說常而不能說，是爲了適應邪常。現在開始說常，兩種作用都具備了。下文說，過去說有餘，江河回曲，現在說無餘，河不回曲。
【English Translation】 English version Answering the name is extensive. Now, what is the essence of answering and upholding? Since the names are widely understood, the merits of receiving and upholding are certainly not few, so I will not say much. 'Speaking to the Buddha and understanding' means comprehending what the Buddha said. First, comprehend the names, then comprehend the upholding.
The Commentary on the Mahāparinirvāṇa Sūtra, Volume 8 Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa Sūtra
The Commentary on the Mahāparinirvāṇa Sūtra, Volume 9
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
The Chapter on the Four Characteristics, Part 1
'Four' is a number. 'Characteristics' are as the sutra says, using four characteristics to reveal and differentiate. The Mahāparinirvāṇa Sūtra is clearly visible, hence the name is established from this. The previous questions and answers all contain the meaning of the Three Virtues, but they are brief and not obvious. This chapter answers Kāśyapa Bodhisattva's request for the Buddha to reveal the subtle secrets and extensively explain them for sentient beings. Clarifying the Four Characteristics is to understand Prajñā (wisdom), clarifying the Three Secrets is to understand Dharmakāya (the body of the Dharma), and clarifying the Hundred Sentences is to understand Liberation. Now, explaining Prajñā begins here, so it is called 'Four Characteristics'. Question: Wishing the Buddha to reveal the subtle secrets, and also saying 'expound on the secrets', how to reveal and expound? The old explanation says that in the past, the Dharmakāya and Prajñā were taught without Liberation, but now revealing Nirvāṇa, the Three Virtues are complete. This only explains 'revealing' but does not clarify 'expounding'. Dharma Master Kaishan said that the Four Characteristics answer 'revealing the secret', and the manifestation of illness answers 'expounding the secret'. This shows two statements but does not distinguish their differences. Dharma Master Xinghuang said that vertical discourse is 'revealing', and horizontal discourse is 'expounding'. In the past, impermanence covered permanence, and now permanence covers impermanence, covering each other, both past and present covering. Kāśyapa Bodhisattva requested revelation, and the Buddha clarified the two statements of the past and present, which are the two expedient means of Nirvāṇa, jointly revealing neither permanence nor impermanence. Furthermore, the three points of the past are impermanence, and now revealing is permanence. The past teachings directly said that one is correct oneself and corrects others, and this is the Four Characteristics. Now revealing is Prajñā. In the past, it was directly said that this body takes a consort and bears children, and now revealing is the Dharmakāya. In the past, it was said that conditioned liberation is the mind's ability to perceive on the plane of wisdom, and now revealing is liberation, these three are all permanent, and all are expedient means of Nirvāṇa. This is the vertical clarification of the aspect of revealing subtle secrets. If interpreted horizontally, in the past, one wanted to speak of permanence but could not, in order to accommodate the heretical permanence. Now beginning to speak of permanence, both functions are complete. The following text says that in the past, it was said that there was remainder, and the rivers flowed back, but now it is said that there is no remainder, and the rivers do not flow back.
今昔相成共顯一道。此即橫說微密相也。是義不然。常無常亦常亦無常非常。非無常。此之四句皆覆正理。故釋論云般若波羅蜜四邊不可取邪見火燒故。又是四句皆方便門譬王密語智臣能解。又此四句對治四執。又此四句皆是正理故云一切諸法中悉有安樂性。若爾悉皆相覆那獨言常與無常更互相覆不言餘二。論其方便那獨言常與無常獨是二用兩非方便耶。論其開密那獨言開非常非無常不開三句。偏僻自壞其間並決可自思之。今明四句悉互相覆通是秘密。四句互治通是方便。四句即理皆得開秘皆名涅槃。如是悟解名開秘密。如是敷演名說秘密。更以四句重分別之。自有開非說。說非開。亦開亦說。非開非說。就自行為開教他為說。自他雙明則亦開亦說。不自不他則不開不說。今之四句該括凡聖不獨在佛。又一一句各論開說。自行顯理名開。自說己證名說。說中二者分別法相名開。如分涅槃以為四相。名開秘密通涂廣演名說。興皇只是此之一句自行化他有。二者。令他同己所得名開。己法授他名說。不自不他亦為二者至無至處名開。常無所宣名說。如是分別開秘說秘。差別之相亦無差別。舊云此品明三密不明三德。亦云此品明三德不明三密。又云只明三密即開三德。開口密是般若。開身密是法身。開意密是解脫。三據不同
【現代漢語翻譯】 現代漢語譯本 『今』與『昔』相互成就，共同彰顯唯一的真理。這被稱為橫向闡述微妙隱秘的法相。如果認為不是這樣，那麼『常』（永恒）、『無常』（無常）、『亦常亦無常』（既永恒又無常）、『非常非無常』（非永恒也非無常）這四句都顛覆了正確的道理。所以《釋論》中說，般若波羅蜜的四邊都不可執取，因為邪見之火會焚燒一切。而且這四句都是方便之門，如同國王的秘密語言，只有智慧的大臣才能理解。這四句也對治四種執著。這四句都是正理，所以說一切諸法中都有安樂的自性。如果這樣，那麼一切都互相顛覆，為什麼只說『常』與『無常』互相顛覆，而不說其餘二者？如果論及方便，為什麼只說『常』與『無常』是兩種作用，而不是兩種方便？如果論及開顯秘密，為什麼只說開顯『非常非無常』，而不開顯其餘三句？這種偏頗的說法會自我瓦解，其中的道理可以自己思考。現在說明這四句都互相顛覆，都是秘密。四句互相調伏，都是方便。四句就是真理，都可以開顯秘密，都名為涅槃。這樣領悟理解，名為開顯秘密。這樣敷衍演說，名為宣說秘密。 再用四句重新分別：有開顯而非宣說，有宣說而非開顯，有既開顯又宣說，有非開顯也非宣說。就自身修行而言是開顯，教導他人是宣說。自身與他人都能明白則是既開顯又宣說，自身與他人都不明白則是非開顯也非宣說。現在的這四句概括了凡夫與聖人，不只侷限於佛。而且一句一句地分別開顯與宣說。自身修行顯現真理名為開顯，親自宣說自己的證悟名為宣說。宣說之中，分別法相名為開顯，例如將涅槃分為四相。普遍廣泛地演說名為宣說。興皇（地名，此處指興皇法朗）只是將這一句用於自身修行和教化他人，有這兩種作用。使他人與自己獲得相同的證悟名為開顯，將自己的法傳授給他人名為宣說。不為自己也不為他人，到達無所到達之處名為開顯，常常沒有什麼可宣說，名為宣說。這樣分別開顯秘密與宣說秘密，差別之相也無差別。舊的說法認為此品闡明三密，不闡明三德。也有人說此品闡明三德，不闡明三密。還有人說只闡明三密，就是開顯三德。開口密是般若（prajna, 智慧），開身密是法身（dharmakaya, 法身），開意密是解脫（vimoksha, 解脫）。這三種說法所依據的角度不同。
【English Translation】 English version 'The 'now' and 'past' mutually complete each other, jointly revealing the one true path. This is called the horizontal explanation of subtle and secret aspects. If this is not the case, then the four statements: 'eternal' (nitya), 'impermanent' (anitya), 'both eternal and impermanent' (nityaanitya), 'neither eternal nor impermanent' (nānityanānitya) all overturn the correct principle. Therefore, the Shastra says that the four sides of Prajnaparamita (prajnaparamita, perfection of wisdom) cannot be grasped, because the fire of wrong views will burn everything. Moreover, these four statements are all expedient means, like the secret language of a king, which only wise ministers can understand. These four statements also counteract the four attachments. These four statements are all correct principles, so it is said that there is a nature of peace and happiness in all dharmas (dharma, phenomena). If so, then everything contradicts each other, why only say that 'eternal' and 'impermanent' contradict each other, and not the other two? If we talk about expedient means, why only say that 'eternal' and 'impermanent' are two functions, and not two expedient means? If we talk about revealing secrets, why only say that 'neither eternal nor impermanent' is revealed, and not the other three statements? This biased statement will self-destruct, and the reason for this can be considered by oneself. Now it is explained that these four statements all contradict each other and are all secrets. The four statements subdue each other and are all expedient means. The four statements are the truth, and all can reveal secrets, and all are called Nirvana (nirvana, liberation). Such understanding and comprehension is called revealing secrets. Such elaboration and exposition is called expounding secrets. Let's use the four statements to distinguish again: there is revealing but not expounding, there is expounding but not revealing, there is both revealing and expounding, and there is neither revealing nor expounding. In terms of one's own practice, it is revealing, and teaching others is expounding. If both oneself and others can understand, then it is both revealing and expounding, and if neither oneself nor others can understand, then it is neither revealing nor expounding. The current four statements encompass ordinary people and saints, and are not limited to the Buddha. Moreover, each statement is individually discussed in terms of revealing and expounding. One's own practice revealing the truth is called revealing, and personally expounding one's own enlightenment is called expounding. In expounding, distinguishing the characteristics of dharmas is called revealing, such as dividing Nirvana into four characteristics. Universally and widely expounding is called expounding. Xinghuang (place name, here referring to Falang of Xinghuang Temple) only uses this sentence for his own practice and teaching others, which has these two functions. Making others obtain the same enlightenment as oneself is called revealing, and passing on one's own Dharma to others is called expounding. Not for oneself nor for others, reaching the place where there is nothing to reach is called revealing, and there is often nothing to expound, which is called expounding. Thus, distinguishing the secrets of revealing and the secrets of expounding, the difference in appearance is also no difference. The old saying is that this chapter clarifies the three mysteries but does not clarify the three virtues. Some also say that this chapter clarifies the three virtues but does not clarify the three mysteries. Others say that clarifying only the three mysteries is revealing the three virtues. Opening the mouth mystery is Prajna (prajna, wisdom), opening the body mystery is Dharmakaya (dharmakaya, Dharma body), and opening the mind mystery is Vimoksha (vimoksha, liberation). These three statements are based on different perspectives.
而為三章。今家用此三章消文。然呼為三密亦互相有。而從多判以為三密。約四相廣開般若。一則破偏二則顯圓。何者昔說般若無相離相。今明般若即相無相。只般若是四相。只四相是般若即相無相。不求無相。顯圓者開于涅槃以為四相。涅槃寂滅尚無涅槃而四相無缺。雖開四相四相一相即大涅槃。從涅槃開四即俗諦。四相即一相是真諦。一相即四故非一。四相即一故非四。非一非四名大涅槃。不併不別不縱不橫方顯圓意。約十界身開法身者。亦破偏顯圓。昔說法身無我。今用無我而我我即無我。例如般若(云云)。約百句開解脫者。亦破偏顯圓。昔離百非絕四句名為解脫。今解脫即百句。百句即解脫。解脫即非。非即解脫。例如前說(云云)。就口密為二。先正明口密。次兼明身意二密。初正明口密中文為二。初明四相。次料簡涅槃。初又二。一明一相四相。次明四相一相。初為三。初標次列三解釋。文自為四。然自正與善解是自行。正他與答問是化他。就自行中有化他意。從多則自行攝化他亦爾。就口密中通有身意而多屬口身意亦爾。標大涅槃一也。開示分別四也。就自正為二。初明佛自正。次譬比丘自正。初云若佛如來者即是正人。見者正智。諸因緣者正緣。于境而有所說即是正教。明正人中舉二號者。佛是正
【現代漢語翻譯】 現在分為三個章節。現在我們用這三個章節來解釋經文。然而，稱之為三密（身密、語密、意密）也是相互關聯的，但從多數角度判斷，可以認為是三密。通過四相（生相、住相、異相、滅相）來廣泛闡釋般若（智慧）：一是破除偏見，二是彰顯圓滿。為什麼呢？過去說般若無相、離相，現在說明般若即相無相。僅僅般若就是四相，僅僅四相就是般若，即相無相。不追求無相。彰顯圓滿，就是開啟涅槃（寂滅）作為四相。涅槃寂滅尚且沒有涅槃，而四相卻無所欠缺。雖然開啟四相，四相即一相，就是大涅槃。從涅槃開啟四相，就是俗諦（世俗諦）；四相即一相，就是真諦（真理）。一相即四，所以不是一；四相即一，所以不是四。非一非四，名為大涅槃。不併列、不分離、不縱向、不橫向，才能彰顯圓滿的意義。用十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）之身來闡釋法身（佛的真身），也是破除偏見，彰顯圓滿。過去說法身無我，現在用無我而我，我即無我。例如般若（以下省略）。用百句來闡釋解脫，也是破除偏見，彰顯圓滿。過去說離開百非、斷絕四句（有、無、亦有亦無、非有非無）名為解脫，現在解脫就是百句，百句就是解脫。解脫就是非，非就是解脫。例如前面所說（以下省略）。就口密（通過語言表達的秘密）來說，分為兩個方面。首先是正面闡明口密，其次是兼帶闡明身密和意密。首先正面闡明口密，文中分為兩個部分。首先闡明四相，其次是簡要討論涅槃。首先又分為兩個部分：一是闡明一相和四相，二是闡明四相和一相。首先又分為三個部分：首先是標示，其次是列舉，三是解釋。文義自然分為四個方面。然而，自己正確理解和善於理解是自行（自己修行）；正確引導他人和回答問題是化他（教化他人）。就自行來說，其中包含化他的意義，從多數情況來看，自行也包含化他。就口密來說，普遍包含身密和意密，但多數屬於口，身密和意密也是如此。標示大涅槃是一，開啟、指示、分別四。就自己正確理解來說，分為兩個部分：首先闡明佛自己正確理解，其次比喻比丘自己正確理解。首先說『若佛如來』，就是正人（修行正確的人）。『見者』就是正智（正確的智慧）。『諸因緣』就是正緣（正確的因緣）。『于境而有所說』就是正教（正確的教法）。闡明正人，舉出兩個名號，佛是正覺（正確的覺悟）
【English Translation】 Now divided into three chapters. Now we use these three chapters to explain the scriptures. However, calling them the Three Mysteries (body, speech, and mind) is also interconnected, but judged from the majority perspective, they can be considered the Three Mysteries. Through the Four Characteristics (birth, dwelling, change, and extinction), Prajna (wisdom) is widely explained: one is to break through biases, and the other is to manifest perfection. Why? In the past, it was said that Prajna is without characteristics and detached from characteristics, but now it is explained that Prajna is both with and without characteristics. Merely Prajna is the Four Characteristics, and merely the Four Characteristics are Prajna, both with and without characteristics. Do not pursue the absence of characteristics. Manifesting perfection is to open Nirvana (quiet extinction) as the Four Characteristics. Nirvana is quiet extinction, yet there is no Nirvana, but the Four Characteristics are complete. Although the Four Characteristics are opened, the Four Characteristics are one characteristic, which is Great Nirvana. Opening the Four Characteristics from Nirvana is the mundane truth (conventional truth); the Four Characteristics are one characteristic, which is the ultimate truth (absolute truth). One characteristic is four, so it is not one; the Four Characteristics are one, so it is not four. Neither one nor four is called Great Nirvana. Not juxtaposed, not separated, not longitudinal, not horizontal, can the meaning of perfection be manifested. Using the body of the Ten Realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) to explain the Dharmakaya (the true body of the Buddha) is also to break through biases and manifest perfection. In the past, it was said that the Dharmakaya is without self, but now it is used without self and self, self is without self. For example, Prajna (omitted below). Using a hundred phrases to explain liberation is also to break through biases and manifest perfection. In the past, it was said that leaving the hundred negations and cutting off the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) is called liberation, but now liberation is the hundred phrases, and the hundred phrases are liberation. Liberation is negation, and negation is liberation. For example, what was said earlier (omitted below). In terms of speech mystery (secrets expressed through language), it is divided into two aspects. First, the speech mystery is explained positively, and second, the body and mind mysteries are explained incidentally. First, the speech mystery is explained positively, and the text is divided into two parts. First, the Four Characteristics are explained, and second, Nirvana is briefly discussed. First, it is divided into two parts: one is to explain one characteristic and four characteristics, and the other is to explain four characteristics and one characteristic. First, it is divided into three parts: first is the indication, second is the enumeration, and third is the explanation. The meaning of the text is naturally divided into four aspects. However, understanding correctly and being good at understanding is self-practice (cultivating oneself); guiding others correctly and answering questions is transforming others (teaching others). In terms of self-practice, it contains the meaning of transforming others, and from the majority of situations, self-practice also includes transforming others. In terms of speech mystery, it universally includes body and mind mysteries, but most belong to speech, and the body and mind mysteries are also like this. Indicating Great Nirvana is one, opening, indicating, and distinguishing are four. In terms of understanding correctly oneself, it is divided into two parts: first, explaining that the Buddha understands correctly himself, and second, comparing the bhikkhu understanding correctly himself. First, saying 'If the Buddha Tathagata', is the right person (a person who cultivates correctly). 'The seer' is the right wisdom (correct wisdom). 'All causes and conditions' are the right conditions (correct causes and conditions). 'Speaking about the environment' is the right teaching (correct teaching). Explaining the right person, citing two names, the Buddha is the right enlightenment (correct enlightenment).
覺如來與佛其義不異。此之二號自正。義便故言若佛如來。又復見者是用。佛眼照因緣境。實相非因故非自。亦不在緣故非他。不共不無因了達實相名之為見。以見正故所說亦正。次譬比丘者。佛境難解。舉淺況深而令易了。又為三。一見火。二誓。三結。見火聚者。火從緣生。推此火聚。火為自生。為從薪生。為薪火生。為離薪火生。若火滅時為至東方南西北方耶。生無所從滅無所至。火聚因緣四不可取。邪見所燒觀身亦然。不有不無不亦有無。不非有無悉不可得。是名正見。次便作是言下因見立誓。我寧抱是熾然火聚終不邪見。若有若無乃至非有非無。亦不邪說十二部經佛僧三寶。抱火燒身誓不邪見。利刀割舌誓不邪說。若聞他說亦不信受。明自正見不為邪動。於此說者復生憐憫。明其自誓不為邪行之所滅沒。比丘正見及以正說。尚復如此況復諸佛。三應如是下如觀火聚破身見定執結成自正。舊有問云汝開涅槃以為四相。自正正他而為兩相。亦應開一寶以為三寶。自覺覺他應為二寶。寶不開二自正正他豈為兩相。觀師答云。教門不同何得盡例為緣異說。今若例之自覺覺他同就佛智。但是一寶自正正他。約自他相他相非自不得為一。自覺覺他智唯佛智不得為兩(云云)。就正他文為四。初以歡喜正他二以無我正他。
【現代漢語翻譯】 現代漢語譯本 覺如來（Tathagata，如實的來者）與佛（Buddha，覺悟者）的意義沒有不同。這兩個稱號本身就是正確的。因為意義方便的緣故，所以說『若佛如來』。而且，『見』是用。佛眼照見因緣之境。實相不是因緣所生，所以不是自生；也不在因緣之中，所以不是他生；既不是不共生，也不是無因而生。完全通達實相，就叫做『見』。因為見解正確，所以所說也是正確的。 其次，用比丘來作比喻，是因為佛的境界難以理解，用淺顯的事例來比況深奧的道理，使人容易明白。又分為三個部分：一是見火，二是誓言，三是結論。『見火聚』，火是從因緣而生的。推究這個火聚，火是自己產生的嗎？是從柴薪產生的嗎？是柴薪和火一起產生的嗎？還是離開柴薪而產生的？如果火熄滅的時候，是到東方、南方、西方、北方去了嗎？生沒有從哪裡來，滅沒有到哪裡去。火聚的因緣是四種不可取的狀態。被邪見所燒，觀察自身也是這樣。既不是有，也不是無，也不是亦有亦無，也不是非有非無，所有這些都是不可得的。這叫做正見。 其次，就接著說『作是言下因見立誓』，我寧願擁抱這熾熱的火聚，終究不持邪見，無論是『有』、『無』，乃至『非有非無』，也不邪說十二部經、佛、僧三寶。寧願抱火燒身，發誓不持邪見；寧願用利刀割舌，發誓不作邪說。如果聽到別人說邪說，也不信受。表明自己有正確的見解，不被邪說所動搖。對於說邪說的人，反而生起憐憫之心。表明自己所發的誓言，不會被邪行所滅沒。比丘的正見以及正確的言說，尚且如此，更何況是諸佛呢？ 第三，『應如是下如觀火聚破身見定執結成自正』，如同觀察火聚一樣，破除身見，堅定執著，成就自身的正見。舊有的提問說：『你開立涅槃，認為是四相；自正和正他，認為是兩相。也應該開立一寶，認為是三寶；自覺和覺他，認為是二寶。』寶不會開立為二，自正和正他怎麼能認為是兩相呢？觀師回答說：『教門不同，怎麼能完全類比呢？因為因緣不同，所以說法不同。』如果現在類比，自覺和覺他都歸於佛智，只是一寶。自正和正他，從自身和他人的角度來說，他人的角度不是自身，所以不能算作一個。自覺和覺他，智慧唯有佛智，不能算作兩個（云云）。 就『正他』的文義來說，分為四個方面：首先是用歡喜來正他，其次是用無我來正他。
【English Translation】 English version The meanings of Tathagata (覺如來, one who has thus come) and Buddha (佛, the awakened one) are not different. These two titles are inherently correct. Because of the convenience of meaning, it is said, 'If Buddha, Tathagata.' Moreover, 'seeing' is used. The Buddha's eye illuminates the realm of conditions. Reality is not born of conditions, so it is not self-born; nor is it within conditions, so it is not born of others; it is neither uncommonly born nor born without cause. Completely understanding reality is called 'seeing.' Because the view is correct, what is said is also correct. Secondly, the analogy of a Bhiksu (比丘, monk) is used because the realm of the Buddha is difficult to understand. Using simple examples to compare profound principles makes it easier to understand. It is further divided into three parts: first, seeing fire; second, vows; and third, conclusion. 'Seeing a fire heap': fire arises from conditions. Investigating this fire heap, is the fire self-produced? Is it produced from firewood? Is it produced from firewood and fire together? Or is it produced apart from firewood? If the fire goes out, does it go to the east, south, west, or north? Birth has nowhere to come from, and extinction has nowhere to go. The conditions of the fire heap are four kinds of unattainable states. Burned by wrong views, observing oneself is also like this. It is neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent; all these are unattainable. This is called right view. Secondly, it is then said, 'Having spoken these words, based on seeing, make a vow': I would rather embrace this burning fire heap than hold wrong views, whether it is 'existence,' 'non-existence,' or even 'neither existence nor non-existence,' nor speak wrongly of the twelve divisions of scriptures, the Buddha, and the Sangha (僧, monastic community), the Three Jewels (三寶). I would rather embrace the fire and burn my body, vowing not to hold wrong views; I would rather cut my tongue with a sharp knife, vowing not to speak wrongly. If I hear others speaking wrongly, I will not believe or accept it. It shows that one has correct views and is not swayed by wrong views. Towards those who speak wrongly, one instead feels compassion. It shows that one's own vows will not be destroyed by wrong actions. The right view and right speech of a Bhiksu are already like this, how much more so for all the Buddhas? Thirdly, 'It should be like this, like observing a fire heap, breaking the view of self, firmly holding on, accomplishing one's own right view.' Just like observing a fire heap, break the view of self, firmly hold on, and accomplish one's own right view. The old question says: 'You establish Nirvana (涅槃, liberation) as four characteristics; self-correction and correcting others as two characteristics. You should also establish one jewel as the Three Jewels; self-awakening and awakening others as two jewels.' A jewel cannot be established as two; how can self-correction and correcting others be considered two characteristics? The teacher Guan (觀師) replied: 'The teachings are different, how can they be completely analogous? Because the conditions are different, the teachings are different.' If we now make an analogy, self-awakening and awakening others both belong to the Buddha's wisdom, which is only one jewel. Self-correction and correcting others, from the perspective of oneself and others, the perspective of others is not oneself, so it cannot be counted as one. Self-awakening and awakening others, the wisdom is only the Buddha's wisdom, it cannot be counted as two (etc.). Regarding the meaning of 'correcting others,' it is divided into four aspects: first, correcting others with joy; second, correcting others with non-self.
三以常樂正他。四以第一義正他。初文者知而故問。令汝歡喜豈非世界。以無我無常調伏賢聖。令生善根豈非為人。出世常樂破世無常豈非對治。若欲遠行寶付善子即第一義。尋文會義理甚分明。夫乳養嬰兒止可含酥。若耎強食食俱不可。正他亦爾從微之著漸而正之。女人能生譬慈是善本。嬰兒譬初信。始生乳養譬聞法自資。含酥譬讚歎歡喜。讚歎逸美益更成病。故云多含兒酥將無夭壽。酥尚莫多況強耎食。喜逸妨道況生善與對治故。須籌量含酥譬世界故文云如來實說令我歡喜。又女人心疑含酥太多不得聽法。佛為解釋令得專心是正他相。又嬰兒稍大節乳與食此譬勸進生諸功德即為人也。文云亦說無常苦空無我。又兒長大能自行來硬食尚消況復耎乳。譬功德稍著堪可切磋彈斥對治故。文云出世三味破世三味。又兒長大委業示寶。此譬生善破惡已周歸宗會極入第一義故。文云應以寶藏付于善子。推此經文須作四悉就歡喜正他文為五。一女人默唸。二如來故問。三女人嘆佛。四請法多少。五結其歡喜。舊四釋。一云正說法時此女人來。二云不爾佛于爾時已年八十呼女為姊。豈有老姊乳養嬰兒。蓋引昔事。三云佛化為女例如化童。四云都無此女假設寓言。從世尊如是去是生善正他舊用此語以合上譬。又云女人稱佛以為世尊。
【現代漢語翻譯】 現代漢語譯本 三、以常樂（永恒的喜悅）糾正他人。四、以第一義（終極真理）糾正他人。最初的文句是明知故問，爲了讓你歡喜，這難道不是世間法嗎？用無我、無常來調伏賢聖，使他們生出善根，這難道不是為人著想嗎？用出世間的常樂來破除世間的無常，這難道不是對治煩惱嗎？如果想要遠行，將寶藏交付給有德之人，這就是第一義。尋文會義，道理非常分明。用乳汁餵養嬰兒，只能讓他含一點酥油（提煉的精華），如果太軟或太硬的食物，嬰兒都無法消化。糾正他人也是如此，要從細微之處入手，逐漸地糾正他。女人能夠生育，譬如慈悲是善的根本。嬰兒譬如初信之人。剛開始的乳養，譬如聽聞佛法以資養自己。含酥譬如讚歎歡喜。讚歎過度，反而會助長驕逸，使病情加重。所以說，含酥太多，嬰兒可能會夭折。酥油尚且不能多吃，更何況是又硬又難消化的食物？喜樂過度會妨礙修道，更何況是生善根和對治煩惱呢？所以，需要仔細衡量。含酥譬如世間法，所以經文中說，『如來真實地說，讓我歡喜。』又，女人心中疑惑，含酥太多，恐怕不能聽法。佛陀爲了解釋，讓她能夠專心聽法，這就是糾正他人的相貌。又，嬰兒稍微長大，斷奶而開始吃飯，這譬如勸勉精進，生出各種功德，這就是為人著想。經文中說，『也說無常、苦、空、無我。』又，嬰兒長大，能夠自己行走，堅硬的食物尚且能夠消化，更何況是柔軟的乳汁？譬如功德稍微顯現，就可以切磋琢磨，彈劾斥責，進行對治。經文中說，『出世間的三昧（正定）破除世間的三昧。』又，嬰兒長大，委託家業，展示寶藏。這譬如生善破惡已經周全，歸宗會合，進入第一義。經文中說，『應該將寶藏交付給有德之人。』推究這段經文，需要從四悉檀（四種成就）入手，就歡喜糾正他人這一段文字來說，可以分為五點：一、女人默默地思考。二、如來明知故問。三、女人讚嘆佛陀。四、請問佛法多少。五、總結其歡喜。舊的四種解釋：一種說法是，正在說法的時候，這個女人來了。另一種說法是，不是這樣的，佛陀當時已經八十歲了，稱呼女人為姐姐，怎麼會有老姐姐餵養嬰兒呢？這大概是引用過去的事情。第三種說法是，佛陀化身為女人，例如化身為童子。第四種說法是，根本沒有這個女人，只是假設的寓言。從『世尊如是』開始，是生善糾正他人，舊的解釋用這句話來配合上面的比喻。又說，女人稱佛陀為世尊。
【English Translation】 English version Third, to correct others with constant joy (eternal bliss). Fourth, to correct others with the first principle (ultimate truth). The initial statement is a knowing question, intended to make you happy; isn't this worldly dharma? Using non-self and impermanence to subdue the virtuous and sages, causing them to generate good roots; isn't this for the sake of others? Using the constant joy of transcending the world to break the impermanence of the world; isn't this a remedy for afflictions? If one wishes to travel far, entrusting the treasure to a virtuous person is the first principle. Examining the text and understanding the meaning, the principle is very clear. Feeding an infant with milk only allows them to taste a little ghee (clarified butter); if the food is too soft or too hard, the infant cannot digest it. Correcting others is also like this; one must start from the subtle and gradually correct them. A woman can give birth, like compassion is the root of goodness. An infant is like a beginner in faith. The initial nourishment of milk is like hearing the Dharma to nourish oneself. Tasting ghee is like praise and joy. Excessive praise, on the contrary, will foster arrogance and worsen the condition. Therefore, it is said that too much ghee may cause the infant to die young. Ghee should not be eaten too much, let alone hard and indigestible food? Excessive joy will hinder the path, let alone generating good roots and remedying afflictions? Therefore, careful consideration is needed. Tasting ghee is like worldly dharma, so the scripture says, 'The Tathagata truthfully said, making me happy.' Also, the woman doubts in her heart that too much ghee may prevent her from hearing the Dharma. The Buddha explained to her so that she could concentrate on listening to the Dharma; this is the appearance of correcting others. Also, when the infant grows a little, weaning and starting to eat, this is like encouraging diligence, generating various merits, which is for the sake of others. The scripture says, 'Also speaking of impermanence, suffering, emptiness, and non-self.' Also, when the infant grows up and can walk on its own, even hard food can be digested, let alone soft milk? It is like when merit slightly manifests, it can be polished and refined, impeached and rebuked, and remedied. The scripture says, 'The samadhi (right concentration) of transcending the world breaks the samadhi of the world.' Also, when the infant grows up, entrusting the family business and displaying the treasure. This is like generating good and breaking evil has been completed, returning to the source and converging, entering the first principle. The scripture says, 'One should entrust the treasure to a virtuous person.' Investigating this scripture, one needs to start from the four siddhantas (four accomplishments). Regarding the passage on correcting others with joy, it can be divided into five points: First, the woman silently thinks. Second, the Tathagata knowingly asks. Third, the woman praises the Buddha. Fourth, asking how much Dharma. Fifth, summarizing her joy. The old four explanations: One explanation is that the woman came when the Dharma was being preached. Another explanation is that this is not the case; the Buddha was eighty years old at the time, calling the woman sister; how could an old sister feed an infant? This is probably quoting past events. The third explanation is that the Buddha transformed into a woman, such as transforming into a child. The fourth explanation is that there is no such woman at all, just a hypothetical allegory. Starting from 'The World Honored One is like this,' it is generating good and correcting others; the old explanation uses this sentence to match the above metaphor. It is also said that the woman calls the Buddha the World Honored One.
或云是佛自稱世尊。今將此文成前起后。若消不消即是成前。說無常等即是起后。文為三。初成前歡喜。次亦說下正是生善。三若佛下料簡不堪對治(云云)。復告女人去。是對治正他文為二。先牒不堪次明對治。以出世三味對破世三味。然咸酢苦是凡夫報味。無常苦無我是賢聖道味。凡聖合稱為世間三味。甜辛淡亦是凡夫報味。常樂我是出世道味。合稱出世三味。此別有意(云云)。復告女人去。是第一義正他文為二。初以三悉即是惡子不付寶藏。后第一義名為善子即付寶藏。不付聲聞故不以真諦為第一義。又取聲聞為生善者既非獨大乘此乃小大通共以為四悉。當知是家則為有佛者。佛是常義又是覺義。覺即解義。此人解常故其家有佛。三者能隨問答文為二。一正釋能問答。二唱斷肉。初文佛舉無方之問。須作無方之答。但約一施為端餘事例爾。若不施名施應不持戒名尸乃至不智名般若(云云)。答有五句。例為兩釋一初不知彼不食魚肉。以魚肉施彼既不受。於我無損而成大施。二云先知不食慾顯彼德。故以施之於我無損於彼著名。又見作福隨喜不障亦是大施。又見苦者方便解之不損一毫而名大施。迦葉白佛下。二立斷肉制有六番問答。初番唱斷肉有師十義釋應斷肉。一云皆有佛性盡應作佛。二云諸佛菩薩變化無方
【現代漢語翻譯】 現代漢語譯本 有人說這是佛陀自稱為世尊。現在將這段文字理解為『成前起后』。如果『消』（去除煩惱）和『不消』（未能去除煩惱）就是『成前』，說『無常』等就是『起后』。這段文字分為三部分。首先是『成前歡喜』，其次是『亦說下』，這正是『生善』，第三是『若佛下』，這是對『不堪對治』的簡要說明。（云云）。『復告女人去』，這是『對治正他』，文字分為兩部分。首先是引用『不堪』，其次是闡明『對治』。用出世間的三昧（samadhi，三摩地，指禪定）來對破世間的三昧。然而，咸、酢、苦是凡夫的報應之味，無常、苦、無我是賢聖的道味。凡夫和聖人合稱為世間三昧。甜、辛、淡也是凡夫的報應之味，常、樂、我是出世間的道味。合稱為出世間三昧。這其中另有深意。（云云）。『復告女人去』，這是『第一義正他』，文字分為兩部分。首先是用三悉檀（三種佈施）來比喻惡子，不給予寶藏；然後用第一義來比喻善子，給予寶藏。不給予聲聞（sravaka，聽聞佛法而悟道的弟子），所以不以真諦（paramārtha-satya，勝義諦，最高的真理）為第一義。又把聲聞當作生善者，既然不是唯獨大乘（Mahāyāna，大乘佛教），這乃是小乘（Hināyāna，小乘佛教）和大乘共通的四悉檀。應當知道，這樣的家庭就是有佛的。佛是常義，又是覺義。覺就是解義。這個人理解常，所以他的家有佛。第三是能夠隨問答，文字分為兩部分。一是正式解釋能夠問答，二是倡導斷肉。第一部分，佛陀舉出無方之問，必須作出無方的回答。但只用一個佈施作為開端，其餘的事情可以依此類推。如果不佈施，就不能稱為施；如果不持戒，就不能稱為尸羅（śīla，戒律）；乃至不智，就不能稱為般若（prajñā，智慧）。（云云）。回答有五句。舉例來說，有兩種解釋：一是最初不知道他不吃魚肉，用魚肉佈施給他，他既然不接受，對我沒有損害，反而成就了大布施。二是說事先知道他不吃，想要彰顯他的德行，所以用魚肉佈施給他，對我沒有損害，對他卻很有名。又看到別人作福，隨喜讚歎，不加以阻礙，也是大布施。又看到受苦的人，用方便法門去開解他，不損害自己一毫，也稱為大布施。迦葉（Kasyapa，迦葉尊者）稟告佛陀之後，二是確立斷肉，制定了六番問答。第一番倡導斷肉，有師父用十種義理來解釋應當斷肉。一是說一切眾生皆有佛性（Buddha-dhātu，如來藏），都應當成佛。二是說諸佛菩薩變化無方。
【English Translation】 English version Some say that this is the Buddha referring to himself as the World Honored One (世尊, Shìzūn). Now, this passage will be understood as 'establishing the former and initiating the latter'. If 'extinguishing' (消, xiāo, removing afflictions) and 'not extinguishing' (不消, bù xiāo, failing to remove afflictions) is 'establishing the former', then speaking of 'impermanence' (無常, Wúcháng) etc. is 'initiating the latter'. This passage is divided into three parts. First is 'joy in establishing the former', second is 'also speaking below', which is precisely 'generating goodness', and third is 'if the Buddha below', which is a brief explanation of 'incapable of being treated' (云云, yún yún). 'Again, telling the woman to leave' is 'correcting others through treatment', and the text is divided into two parts. First is quoting 'incapable', and second is clarifying 'treatment'. Using the supramundane samadhi (三昧, sānmèi, concentration) to counteract the mundane samadhi. However, salty, sour, and bitter are the flavors of retribution for ordinary people, while impermanence, suffering, and non-self are the flavors of the path for the wise and holy. Ordinary people and saints are collectively called mundane samadhi. Sweet, spicy, and bland are also the flavors of retribution for ordinary people, while permanence, joy, and self are the flavors of the supramundane path. Collectively called supramundane samadhi. There is another deeper meaning in this (云云, yún yún). 'Again, telling the woman to leave' is 'correcting others through the ultimate meaning', and the text is divided into two parts. First is using the three siddhantas (三悉檀, sānxītán, three kinds of giving) to compare to a bad son, not giving the treasure; then using the ultimate meaning to compare to a good son, giving the treasure. Not giving to the sravakas (聲聞, shēngwén, disciples who attain enlightenment by hearing the Buddha's teachings), so not taking the true meaning (真諦, zhēndì, paramārtha-satya, the highest truth) as the ultimate meaning. Also, taking the sravakas as those who generate goodness, since it is not solely Mahayana (大乘, Dàchéng, the Great Vehicle), this is the four siddhantas common to both Hinayana (小乘, Xiǎochéng, the Small Vehicle) and Mahayana. It should be known that such a family has a Buddha. Buddha is the meaning of permanence, and also the meaning of awakening. Awakening is the meaning of understanding. This person understands permanence, so his family has a Buddha. Third is being able to follow questions and answers, and the text is divided into two parts. One is formally explaining being able to question and answer, and the other is advocating abstaining from meat. In the first part, the Buddha raises a question without a fixed direction, and a response without a fixed direction must be made. But only use one giving as a starting point, and other matters can be inferred by analogy. If not giving, it cannot be called giving; if not upholding precepts, it cannot be called sila (尸羅, shīluó, precepts); and even if not wise, it cannot be called prajna (般若, bōrě, wisdom) (云云, yún yún). There are five sentences in the answer. For example, there are two explanations: one is that initially not knowing that he does not eat fish and meat, giving him fish and meat, since he does not accept it, it does not harm me, but instead accomplishes a great giving. The second is saying that knowing beforehand that he does not eat it, wanting to highlight his virtue, so giving him fish and meat, it does not harm me, but it is very famous for him. Also, seeing others doing good deeds, rejoicing and praising, not hindering them, is also a great giving. Also, seeing those who are suffering, using expedient means to enlighten them, without harming oneself in the slightest, is also called a great giving. After Kasyapa (迦葉, Jiāyè, Venerable Kasyapa) reported to the Buddha, the second is establishing abstaining from meat, and formulating six rounds of questions and answers. The first round advocates abstaining from meat, and a teacher uses ten meanings to explain why one should abstain from meat. One is saying that all sentient beings have Buddha-nature (佛性, fóxìng, Buddha-dhātu, Tathagata-garbha), and all should become Buddhas. The second is saying that all Buddhas and Bodhisattvas transform without a fixed direction.
。三云眷屬輪迴。四云同四大五陰。五雲精血不凈。六云恕己不能而欲啖他。七云本自無怨橫加酷害。八乖菩薩化道。九食少罪多。既不斷肉望十方有分。十怨對無窮。若殺一生五百生償故不應食。如食子肉者。父子同體天然之慈垂淚而咽無耽味心。一云有其昔事。昔國王在路饑。食子肉以度險道。二雲子捨身肉供養父母。三云舉譬如食子肉。四云非但食肉如子肉想。凡受施時及果菜等皆他命分如子肉想(云云)。第二云斷大慈種有三解。一云佛是大慈。二云初地是大慈。三云性地是大慈。大慈必藉小慈為種。若食肉者則無小慈故言斷種。又云只眾生是大慈種定應作佛。華嚴名諸眾生以為佛子。食之即是斷。佛種也。第三云三種凈肉即是不見聞疑有二解。一云不見為我殺不聞疑亦爾。二云若不見不聞但令是殺不問為我不為我。若是不疑須云爲我。第四番明十種不凈肉者。下梵行雲。人蛇象馬豬狗雞狐獅子獼猴。獼猴似人。蛇似龍象。馬是濟國之寶。豬狗狐是鄙惡之畜。獅子是獸王。人是己類。九種清凈者。即是見聞疑。各有前後方便及以根本(云云)。第五番明美食若隨他語言是美食。若隨自意不言是美。第六番云。五種牛味乃至金銀盂器悉不應受。佛答為八。一訶不應同尼犍裸形自餓饕餮若過若不及也。此中應自斟
【現代漢語翻譯】 現代漢語譯本 一云眷屬輪迴（眷屬在輪迴中流轉）。 二云同四大五陰（與地、水、火、風四大元素和色、受、想、行、識五蘊相同）。 三雲精血不凈（精血是不潔凈的）。 四云恕己不能而欲啖他（不能寬恕自己，卻想吞食其他生命）。 五云本自無怨橫加酷害（本來沒有怨恨，卻橫加殘酷的傷害）。 六乖菩薩化道（違背菩薩教化眾生的道路）。 七食少罪多（吃得少，罪過卻很多）。 既不斷肉望十方有分（既然不斷絕肉食，卻希望在十方世界得到利益）。 八怨對無窮（怨恨和報復將無窮無盡）。 若殺一生五百生償故不應食（如果殺害一個生命，要用五百世來償還，所以不應該吃肉）。 如食子肉者（就像吃自己孩子的肉一樣）。 父子同體天然之慈垂淚而咽無耽味心（父子同爲一體，出於天然的慈愛，會流著眼淚吞嚥，而沒有貪戀美味的心）。 一云有其昔事（一種說法是過去發生過這樣的事）。 昔國王在路饑（過去有個國王在路上飢餓）。 食子肉以度險道（吃自己孩子的肉來度過危險的道路）。 二雲子捨身肉供養父母（一種說法是兒子捨棄自己的肉來供養父母）。 三云舉譬如食子肉（一種說法是舉例來說就像吃自己孩子的肉）。 四云非但食肉如子肉想（一種說法是不僅吃肉，而且要像對待自己孩子的肉一樣去想）。 凡受施時及果菜等皆他命分如子肉想(云云)（凡是接受佈施的時候，以及水果蔬菜等，都是其他生命的供養，要像對待自己孩子的肉一樣去想）。 第二云斷大慈種有三解（第二種說法是斷絕大慈悲的種子，有三種解釋）。 一云佛是大慈（一種說法是佛是大慈悲）。 二云初地是大慈（一種說法是初地菩薩是大慈悲）。 三云性地是大慈（一種說法是自性之地是大慈悲）。 大慈必藉小慈為種（大慈悲必須依靠小慈悲作為種子）。 若食肉者則無小慈故言斷種（如果吃肉，就沒有小慈悲，所以說是斷絕種子）。 又云只眾生是大慈種定應作佛（又說眾生是大慈悲的種子，必定會成佛）。 華嚴名諸眾生以為佛子（《華嚴經》稱所有眾生為佛子）。 食之即是斷佛種也（吃了他們就是斷絕佛種）。 第三云三種凈肉即是不見聞疑有二解（第三種說法是三種清凈的肉，即不見殺、不聞殺、不疑殺，有兩種解釋）。 一云不見為我殺不聞疑亦爾（一種說法是不見是為我而殺，不聞和不疑也是這樣）。 二云若不見不聞但令是殺不問為我不為我（一種說法是如果不見殺、不聞殺，只要是殺生，就不問是不是爲了我而殺）。 若是不疑須云爲我（如果是不懷疑，必須說是爲了我而殺）。 第四番明十種不凈肉者（第四種說法是說明十種不潔凈的肉）。 下梵行雲（《梵行經》中說）。 人蛇象馬豬狗雞狐獅子獼猴（人、蛇、象、馬、豬、狗、雞、狐貍、獅子、獼猴）。 獼猴似人（獼猴像人）。 蛇似龍象（蛇像龍和象）。 馬是濟國之寶（馬是救濟國家的寶貝）。 豬狗狐是鄙惡之畜（豬、狗、狐貍是卑賤醜惡的動物）。 獅子是獸王（獅子是野獸之王）。 人是己類（人是自己的同類）。 九種清凈者（九種清凈的肉）。 即是見聞疑（就是不見殺、不聞殺、不疑殺）。 各有前後方便及以根本(云云)（各有前後的方便和根本）。 第五番明美食若隨他語言是美食（第五種說法是說明美食，如果順從別人的話語，就是美食）。 若隨自意不言是美（如果順從自己的意願，就不能說是美食）。 第六番云（第六種說法是）。 五種牛味乃至金銀盂器悉不應受（五種牛奶的味道，乃至金銀器皿都不應該接受）。 佛答為八（佛回答了八個方面）。 一訶不應同尼犍裸形自餓饕餮若過若不及也（一是呵斥不應該像尼犍子一樣裸形、自我禁食，或者貪婪無度，無論是過度還是不及都不好）。 此中應自斟（這裡應該自己斟酌）。
【English Translation】 English version One cloud: Family members are in Samsara (family members transmigrate in the cycle of rebirth). Two clouds: Identical to the Four Great Elements and Five Skandhas (identical to the elements of earth, water, fire, and wind, and the skandhas of form, feeling, perception, volition, and consciousness). Three clouds: Semen and blood are impure (semen and blood are unclean). Four clouds: Unable to forgive oneself, yet desiring to devour others (unable to forgive oneself, yet wanting to devour other lives). Five clouds: Originally without resentment, yet inflicting cruel harm (originally without resentment, yet inflicting cruel harm). Six clouds: Contrary to the Bodhisattva's path of transformation (opposing the Bodhisattva's path of teaching and transforming beings). Seven clouds: Eating little, yet the sin is great (eating little, yet the transgression is great). Since one does not abstain from meat, yet hopes for a share in the ten directions (since one does not abstain from meat, yet hopes to receive benefits in the ten directions). Eight clouds: Resentment and retribution are endless (resentment and retaliation will be endless). If one kills a life, one must repay it in five hundred lifetimes, therefore one should not eat it (if one kills a life, one must repay it in five hundred lifetimes, so one should not eat meat). Like eating the flesh of one's own child (like eating the flesh of one's own child). Father and son are of one body, natural compassion drips tears and swallows without a taste for pleasure (father and son are of one body, out of natural compassion, one would swallow with tears, without a desire for deliciousness). One cloud: There is a past event (one explanation is that such an event happened in the past). Once a king was hungry on the road (once a king was hungry on the road). He ate the flesh of his child to pass through the dangerous path (he ate the flesh of his child to pass through the dangerous path). Two clouds: The son sacrifices his flesh to nourish his parents (one explanation is that the son sacrifices his flesh to nourish his parents). Three clouds: Giving an analogy like eating the flesh of one's own child (one explanation is giving an example like eating the flesh of one's own child). Four clouds: Not only eating meat, but thinking of it as the flesh of one's own child (one explanation is not only eating meat, but thinking of it as the flesh of one's own child). Whenever receiving offerings, fruits, and vegetables, think of them as the life of another, like the flesh of one's own child (etc.) (whenever receiving offerings, fruits, and vegetables, think of them as the life of another, like the flesh of one's own child). The second cloud: Cutting off the seed of great compassion has three explanations (the second explanation is that cutting off the seed of great compassion has three explanations). One cloud: The Buddha is great compassion (one explanation is that the Buddha is great compassion). Two clouds: The first Bhumi (stage of a Bodhisattva) is great compassion (one explanation is that the first Bhumi is great compassion). Three clouds: The nature-ground is great compassion (one explanation is that the nature-ground is great compassion). Great compassion must rely on small compassion as a seed (great compassion must rely on small compassion as a seed). If one eats meat, then there is no small compassion, therefore it is said to cut off the seed (if one eats meat, then there is no small compassion, therefore it is said to cut off the seed). Also, it is said that sentient beings are the seed of great compassion and will surely become Buddhas (also, it is said that sentient beings are the seed of great compassion and will surely become Buddhas). The Avatamsaka Sutra calls all sentient beings Buddha's children (the Avatamsaka Sutra calls all sentient beings Buddha's children). Eating them is cutting off the Buddha-seed (eating them is cutting off the Buddha-seed). The third cloud: The three kinds of pure meat are 'not seen, not heard, not suspected' and have two explanations (the third explanation is that the three kinds of pure meat, i.e., 'not seen, not heard, not suspected,' have two explanations). One cloud: 'Not seen' means not killed for me, 'not heard' and 'not suspected' are also like this (one explanation is that 'not seen' means not killed for me, 'not heard' and 'not suspected' are also like this). Two clouds: If not seen and not heard, but it is killing, do not ask whether it is for me or not for me (one explanation is that if not seen and not heard, but it is killing, do not ask whether it is for me or not for me). If there is no suspicion, it must be said that it is for me (if there is no suspicion, it must be said that it is for me). The fourth explanation clarifies the ten kinds of impure meat (the fourth explanation clarifies the ten kinds of impure meat). The Lower Brahmacharya Sutra says (the Lower Brahmacharya Sutra says). Humans, snakes, elephants, horses, pigs, dogs, chickens, foxes, lions, monkeys (humans, snakes, elephants, horses, pigs, dogs, chickens, foxes, lions, monkeys). Monkeys resemble humans (monkeys resemble humans). Snakes resemble dragons and elephants (snakes resemble dragons and elephants). Horses are treasures that save the country (horses are treasures that save the country). Pigs, dogs, and foxes are base and vile animals (pigs, dogs, and foxes are base and vile animals). Lions are the kings of beasts (lions are the kings of beasts). Humans are of our own kind (humans are of our own kind). The nine kinds of pure meat (the nine kinds of pure meat). Are 'seen, heard, suspected' (are 'not seen, not heard, not suspected'). Each has prior and subsequent means and roots (etc.) (each has prior and subsequent means and roots). The fifth explanation clarifies that if delicious food follows the words of others, it is delicious (the fifth explanation clarifies that if delicious food follows the words of others, it is delicious). If it follows one's own intention, it cannot be said to be delicious (if it follows one's own intention, it cannot be said to be delicious). The sixth explanation says (the sixth explanation says). The five flavors of cow's milk, even gold and silver utensils, should not be accepted (the five flavors of cow's milk, even gold and silver utensils, should not be accepted). The Buddha answered in eight aspects (the Buddha answered in eight aspects). One is to rebuke that one should not be like the Nirgranthas, naked, self-starving, gluttonous, whether excessive or insufficient (one is to rebuke that one should not be like the Nirgranthas, naked, self-starving, gluttonous, whether excessive or insufficient). One should consider this oneself (one should consider this oneself).
酌。如寶物者。起重貪心尚不應畜。如五味者。非正身份故聽受之。豈如尼犍一向制之。二明須識如來開三遮十之意。那得同彼外道見乎。以為眾生不可頓斷。先斷三種相三種外故。次斷十種次斷十種之外。斷貪想故一切悉斷。三頓制諸弟子悉斷一切肉者。對昔唱今而菩薩戒中久制輕垢之罪。為度眾生雖現食肉而實不食。四明食肉怨嫌長遠化道不行與眾生隔絕(云云)。五明執小乘食肉謗大頓斷起惡爭論。六明食肉多起惡事。七除饑年污器。八結制悉如文。云何善解因緣義即第四相。若通論者預是經論皆是假名因緣之教。若別論者三藏事相是因緣教。今文偏指戒律者。如欲制戒先須緣起。次明戒體。后廣出相故名為因緣。余兩藏少不如此多故不別指。就文為二番問答。初假設四問。一問何不頓說。二問墮。三問律。四問木叉。先一是總。后三是別。如來何故不為弟子頓說五篇七聚令其修行待其有犯方始制耶。波斯匿者此翻和悅。王多仁慈若不醉時恒懷愛念。若得酒時應死判生(云云)。佛在其國欲制盜戒問王。國法盜幾入重。王答五錢。佛依國法有事制立多問于王。今標國主意在於此。深妙義者何不頓說篇聚戒律。戒是大乘常樂我凈故言深妙。第二問墮而不問戒與毗尼誦者義得相兼。木叉名解脫毗尼名滅。只滅兼解脫
【現代漢語翻譯】 現代漢語譯本： 酌量。對於珍寶之物，即使生起輕微的貪心也不應該持有。對於酥油等五味，因為不是維持生命所必需的，所以才允許接受。這怎麼能和尼犍外道那樣一概禁止相比呢？第二點說明必須明白如來開許三種情況、禁止十種情況的用意。怎麼能和那些外道的見解相同呢？認為眾生不可能一下子斷除（惡習），所以先斷除三種粗相和三種外在之物。然後斷除十種（重罪），再斷除十種之外的（輕罪）。斷除貪慾的念頭，一切就都能斷除了。第三點說明佛陀一下子禁止所有弟子吃肉，這是針對過去的情況而提出的，而菩薩戒中早就禁止了輕垢之罪。爲了度化眾生，即使示現吃肉，實際上並沒有吃。第四點說明吃肉會使怨恨加深，化導難以進行，與眾生隔絕（等等）。第五點說明執著于小乘而吃肉，誹謗大乘的頓斷法門，引起惡意的爭論。第六點說明吃肉容易引起很多惡事。第七點是關於饑荒之年和不潔凈的器皿的情況。第八點是總結，一切都如經文所說。什麼是善解因緣的意義呢？這就是第四種相。如果從普遍的意義上來說，所有的經和論都是假名因緣的教法。如果從個別的意義上來說，三藏的事相就是因緣教。現在經文特別指出戒律，是因為想要制定戒律，首先必須有緣起，其次要說明戒體，然後廣泛地闡述戒相，所以稱為因緣。其餘兩藏很少有這樣（的特點），所以不特別指出。就經文來說，分為兩番問答。首先是假設的四個問題。一問為什麼不一下子說完？二問關於墮落（罪），三問關於律，四問關於木叉（波羅提木叉，戒經）。第一個問題是總的，后三個問題是別的。如來為什麼不為弟子們一下子說完五篇七聚（五篇指比丘所犯戒律的五種類別，七聚指比丘尼所犯戒律的七種類別）的戒律，讓他們修行，而是等到他們犯了錯誤才開始制定呢？波斯匿（國王名，意為和悅）的意思是和悅。這位國王非常仁慈，如果不醉酒的時候，總是懷著愛念。如果喝醉了酒，應該判死刑的人也會被他赦免（等等）。佛陀在他的國家，想要制定盜戒，就問國王，按照國家的法律，偷多少錢才算重罪？國王回答說五錢。佛陀依據國家的法律，有事情要制定的時候，大多會詢問國王。現在標明國王，意圖就在於此。深妙的意義是什麼呢？為什麼不一下子說完篇聚戒律？戒是大乘的常樂我凈（常、樂、我、凈，佛教用語，用以描述涅槃的四種德性），所以說是深妙。第二個問題是關於墮落（罪），沒有問關於戒和毗尼（律），誦讀的人可以兼顧到這些意義。木叉（波羅提木叉，戒經）的意思是解脫，毗尼（律）的意思是滅。只是滅（罪）也兼有解脫（的意義）。
【English Translation】 English version: Deliberation. Regarding treasures, one should not even harbor slight greed for them. Regarding the five flavors (such as ghee), they are permitted only because they are not essential for sustaining life. How can this be compared to the complete prohibition by the Nirgranthas (a Jain sect)? Secondly, it is necessary to understand the Buddha's intention in allowing three situations and prohibiting ten. How can one agree with the views of those non-Buddhist paths? They believe that beings cannot abandon (bad habits) all at once, so they first abandon the three coarse aspects and three external things. Then they abandon the ten (major offenses), and then the things outside the ten (minor offenses). By abandoning the thought of greed, everything can be abandoned. Thirdly, the Buddha's immediate prohibition of all disciples from eating meat was in response to past circumstances, while the Bodhisattva precepts have long prohibited minor offenses. To liberate beings, even if one appears to eat meat, one does not actually eat it. Fourthly, eating meat deepens resentment, makes conversion difficult, and isolates one from beings (etc.). Fifthly, clinging to the Hinayana (Small Vehicle) and eating meat, slandering the Mahayana's (Great Vehicle) teaching of immediate severance, causes malicious disputes. Sixthly, eating meat easily causes many evil deeds. Seventhly, this concerns situations of famine years and unclean vessels. Eighthly, the conclusion is that everything is as stated in the scriptures. What is the meaning of understanding the principle of dependent origination (因緣, Hetu-pratyaya)? This is the fourth aspect. Generally speaking, all sutras and treatises are teachings of provisional names based on dependent origination. Specifically speaking, the phenomena of the Tripitaka (三藏, Three Baskets) are the teachings of dependent origination. The text now specifically points to the precepts because to establish precepts, there must first be a cause, then the nature of the precepts must be explained, and then the characteristics of the precepts must be extensively elaborated, hence it is called dependent origination. The other two baskets rarely have this (characteristic), so they are not specifically mentioned. Regarding the text, it is divided into two rounds of questions and answers. First, there are four hypothetical questions. First, why not say it all at once? Second, a question about falling (into offenses), third, a question about the Vinaya (律, Discipline), and fourth, a question about the Pratimoksha (波羅提木叉, code of monastic rules). The first question is general, and the last three are specific. Why did the Tathagata (如來, Thus Come One) not immediately explain the five sections and seven categories (五篇七聚, five categories refer to the five types of offenses committed by monks, and seven categories refer to the seven types of offenses committed by nuns) of precepts to his disciples for them to practice, but instead waited until they committed offenses before establishing them? Prasenajit (波斯匿, King's name, meaning 'agreeable') means agreeable. This king is very benevolent, and when he is not drunk, he always cherishes loving thoughts. If he is drunk, even those who should be sentenced to death will be pardoned by him (etc.). When the Buddha was in his country and wanted to establish the precept against stealing, he asked the king, according to the laws of the country, how much money must be stolen to be considered a serious crime? The king replied five coins. The Buddha, based on the laws of the country, mostly asked the king when there was something to be established. The intention of mentioning the king now lies in this. What is the profound meaning? Why not immediately explain the sections and categories of precepts? Precepts are the eternal, joyful, self, and pure (常樂我凈, eternal, bliss, self, and pure, Buddhist terms used to describe the four virtues of Nirvana) of the Mahayana, so they are said to be profound. The second question is about falling (into offenses), and there is no question about the precepts and Vinaya (律, Discipline), those who recite them can take these meanings into account. Pratimoksha (波羅提木叉, code of monastic rules) means liberation, and Vinaya (律, Discipline) means extinction. Merely extinguishing (offenses) also includes liberation (meaning).
。問木叉兼得毗尼。律有二義。一詮量輕重。二者遮制。今取遮制邊兼得戒義。戒是遮止律攝。誦者書之在文為律。闇諷在口為誦。一體而有兩名。佛答四問更重答木叉。舊用此為五問(云云)。就答中不次第。初答木叉次答墮。三重答木叉。四答律。五答總問。初答木叉者知足凈命是其義也。次答墮者墮通輕重。若犯五篇則墮四趣墮義則通。又復墮者偏在犯重(云云)。又墮者長養此偏在輕。輕墮二涂重在地獄。波羅提下三重答木叉。律者下四答律。初一句直順入三藏。入戒威儀即毗尼藏。深經即修多羅藏。善義即毗曇藏。十誦唯九十。彌沙塞九十二。一尼不病不得往說法。二回僧物向己。今言九十一者復是教門廣略。五或復有人破一切戒去。是答總問。何不頓說所以不得頓制五篇者恐人屏破。若頓制五者恐人不敢持。所以漸漸從輕至重。具足者具一切惡。盡一切相者一切善也。無有因緣者無復佛法因緣。亦是撥無因緣。爾時有善男子去。第二番假設問如來何不預說文為二。先問何不預說。次問將欲陷墜在文可尋。佛答為二。先答陷墜之譏。后答不先之意。于中有譬有合。初譬中作輪王譬。又有三意。初說十善譬頓教。次行惡者漸斷譬漸教。三行聖王之法。即舍位出家譬會漸歸頓。合文亦爾。于中二。先正合。次舉
【現代漢語翻譯】 現代漢語譯本 問：木叉（梵文：Pratimoksha，別解脫戒）是否包含毗尼（Vinaya，律）？ 答：律有二重含義。一是衡量輕重罪行，二是遮止惡行。這裡取遮止之義，則包含戒的含義。戒是遮止，為律所攝。誦讀或書寫下來的文字稱為律，背誦則稱為誦。雖是一體，卻有兩個名稱。 佛陀回答了四個問題，實際上是更側重回答了關於木叉的問題。舊時認為這是五個問題（此處省略）。在回答中，順序並非依次進行。首先回答木叉，其次回答墮（Apatti，罪墮），第三次重答木叉，第四次回答律，第五次回答總的問題。初次回答木叉，其含義是知足和清凈的生活。 其次回答墮，墮通指輕重罪行。如果觸犯五篇（五種戒律），則會墮入四趣（地獄、餓鬼、畜生、阿修羅）。墮的含義是普遍的。此外，墮也偏指犯重罪（此處省略）。又，墮也指增長，這裡偏指輕罪。輕罪導致墮落到二涂（人道和天道），重罪則墮入地獄。 『波羅提』（Pratimoksha）之下，是第三次重答木叉。『律者』之下，是第四次回答律。第一句直接順應進入三藏（Tripiṭaka）。進入戒律威儀，即是毗尼藏。深奧的經典，即是修多羅藏（Sutra Pitaka，經藏）。善妙的解釋，即是毗曇藏（Abhidhamma Pitaka，論藏）。 《十誦律》只說九十條戒。《彌沙塞律》說九十二條。其中，一、比丘尼沒有生病不得前往說法。二、將僧眾的財物轉為己用。現在說九十一條，是因為教門的廣略不同。 『五或復有人破一切戒去』，這是回答總的問題。為什麼不一開始就制定五篇戒律？因為擔心有人會私下毀壞。如果一開始就制定五篇戒律，恐怕人們不敢受持。所以漸漸地從輕到重。 『具足者』，指具足一切惡行。『盡一切相者』，指一切善行。『無有因緣者』，指沒有佛法的因緣，也是否定因緣。 『爾時有善男子去』，這是第二次假設提問，如來為什麼不預先說明？文分為二。先問為什麼不預先說明，其次問是否想要陷人于罪，在文中可以找到答案。 佛陀的回答分為兩部分。先回答陷人于罪的指責，后回答不預先說明的原因。其中有譬喻和合喻。初譬中，以轉輪王為例。又有三重含義。首先，說十善譬喻頓教。其次，對於作惡者，逐漸斷除譬喻漸教。第三，行聖王之法，即捨棄王位出家，譬喻會漸歸頓。合喻的文也分為兩部分。先是正合，其次是舉例說明。
【English Translation】 English version Question: Does the Pratimoksha (individual liberation vows) also include the Vinaya (discipline)? Answer: The Vinaya has two meanings. First, it measures the weight of offenses; second, it prohibits wrongdoing. Here, we take the meaning of prohibition, which includes the meaning of precepts. Precepts are prohibitions and are encompassed by the Vinaya. The written or recited text is called the Vinaya, while recitation is called chanting. They are one entity with two names. The Buddha answered four questions, but actually focused more on answering the question about the Pratimoksha. In the past, this was considered five questions (omitted here). In the answers, the order is not sequential. First, the Pratimoksha is answered, then Apatti (offenses), then the Pratimoksha is answered again, then the Vinaya, and finally the general question. The first answer about the Pratimoksha means contentment and pure living. The second answer about Apatti refers to both light and heavy offenses. If one violates the five categories of precepts, one will fall into the four destinies (hell, hungry ghosts, animals, asuras). The meaning of 'fall' is general. Furthermore, 'fall' also refers specifically to committing heavy offenses (omitted here). Also, 'fall' refers to growth, which here refers specifically to light offenses. Light offenses lead to falling into the two paths (human and heavenly realms), while heavy offenses lead to falling into hell. Below 'Pratimoksha' is the third answer about the Pratimoksha. Below 'Vinaya' is the fourth answer about the Vinaya. The first sentence directly enters the Tripiṭaka (Three Baskets). Entering the precepts and deportment is the Vinaya Pitaka (Basket of Discipline). Profound scriptures are the Sutra Pitaka (Basket of Discourses). Excellent explanations are the Abhidhamma Pitaka (Basket of Higher Knowledge). The Ten Recitations Vinaya only mentions ninety precepts. The Mahāsāṃghika Vinaya mentions ninety-two. Among them, one, a Bhikkhuni (nun) must not go to preach without being ill. Two, converting the Sangha's (community) property for one's own use. Now, saying ninety-one is because the teachings are different in scope. 『Five, or perhaps someone breaks all the precepts and leaves,』 this is answering the general question. Why not establish the five categories of precepts from the beginning? Because it is feared that people would secretly destroy them. If the five categories of precepts were established from the beginning, it is feared that people would not dare to uphold them. Therefore, they gradually progressed from light to heavy. 『Those who are complete』 refers to being complete with all evil deeds. 『Those who exhaust all aspects』 refers to all good deeds. 『Those without conditions』 refers to having no conditions for the Buddha's teachings, and also denying conditions. 『At that time, a virtuous man left,』 this is the second hypothetical question, why didn't the Tathagata (Buddha) explain it in advance? The text is divided into two parts. First, ask why not explain in advance, and second, ask if one wants to trap people in sin, the answer can be found in the text. The Buddha's answer is divided into two parts. First, answer the accusation of trapping people in sin, and then answer the reason for not explaining in advance. Among them, there are metaphors and combined metaphors. In the first metaphor, the Chakravarti (wheel-turning king) is taken as an example. There are also three meanings. First, explaining the ten virtues is a metaphor for the sudden teaching. Second, for those who do evil, gradually cutting off is a metaphor for the gradual teaching. Third, practicing the law of the holy king, that is, abandoning the throne and becoming a monk, is a metaphor for the gradual returning to the sudden. The text of the combined metaphor is also divided into two parts. First is the direct combination, and second is giving examples.
輪。寶明開合意。初雖有所說合頓意也。要因比丘合漸意。乃見如來法身合會頓意。次舉輪寶譬三寶不可思議者。顯如來頓漸開合。若先說不說皆非眾生所能圖度故不可思議。從複次自正去。是第二明四相一相。前分別顯示大般涅槃故明一相四相。今明是一一相即大涅槃等無有異故明四相一相。若定一四豈得一四。故知非一非四得說一四。他以異體一體三寶為例。今明不爾異體三寶是小乘非此流例。一四四一皆大乘意。一體三寶三寶一體可得類之。亦如上文總稱涅槃別稱三德(云云)。就文為二。初正明四一。后反質釋疑。初正明者證名自正。常破無常是正他。因問廣衍為答問。分別三點為因緣名異體同更非別法故是一相。上文以法身為別涅槃是總。今以涅槃為別秘藏為總。是故不同。然顯名法身隱名為藏。或時為總或時為別。解脫與般若既等無有異例亦應然。次反質中有疑有質有答有通可尋。問四相一相是四悉不。答義理應通觀其文相亦可例作大般涅槃即第一義。為聲聞說常是對治。因問廣說即為人。三點而成即世界(云云)。佛告迦葉去。第二料簡若涅槃即四相等無有異。何故料簡涅槃不料簡四相。四相名異於昔涅槃名與前同。昔滅因縛無依無正名為涅槃。故滅煩惱已無別涅槃。今涅槃滅煩惱已有常住法。昔涅槃
【現代漢語翻譯】 現代漢語譯本 輪（chakra）。寶明開合意。最初雖然有所說，是契合頓悟之意。需要依靠比丘契合漸悟之意，才能見到如來的法身，契合頓悟之意。其次用輪寶比喻三寶不可思議，顯示如來頓悟和漸悟的開合。如果先說或不說，都不是眾生所能揣測的，所以不可思議。從『複次自正去』開始，是第二部分，闡明四相即一相。前面分別顯示大般涅槃，所以闡明一相四相。現在闡明每一相即是大涅槃，等等，沒有差異，所以闡明四相即一相。如果執著於一和四，又怎麼能得到一和四呢？所以知道非一非四，才能說一和四。其他人用異體三寶和一體三寶作為例子，現在說明並非如此，異體三寶是小乘，不屬於這裡的範疇。一四和四一都是大乘的意義。一體三寶和三寶一體可以類比。也像上文總稱涅槃，別稱三德（等等）。 就文分為兩部分。首先正面闡明四和一，然後反過來質疑並解釋疑問。首先正面闡明的部分，用證名來自證。常破無常是正他。因為提問而廣泛闡述，作為回答提問。分別三點，因為因緣名稱不同，但本體相同，更不是別的法，所以是一相。上文用法身作為別稱，涅槃作為總稱。現在用涅槃作為別稱，秘藏作為總稱。所以不同。然而，顯現時名為法身，隱藏時名為藏。有時作為總稱，有時作為別稱。解脫和般若既然相等沒有差異，例子也應該如此。其次，反過來質疑的部分，有疑問，有質問，有回答，有貫通，可以尋究。提問：四相和一相是四悉檀（catuh-siddhanta，四種成就）嗎？回答：義理上應該貫通，觀察其文相，也可以類比作為大般涅槃，即第一義諦。為聲聞（sravaka，聽聞佛法者）說常，是對治。因為提問而廣泛闡述，即為人。三點而成，即世界（等等）。 佛告訴迦葉（Kasyapa，人名）說，第二部分是簡別。如果涅槃（nirvana，寂滅）即四相，相等沒有差異，為什麼簡別涅槃，不簡別四相？四相名稱不同，與以前的涅槃名稱相同。以前滅除因縛，無依無正，名為涅槃。所以滅除煩惱后，沒有別的涅槃。現在涅槃滅除煩惱后，有常住法。以前的涅槃
【English Translation】 English version Chakra (wheel). 'Bao Ming's' opening and closing intention. Although there was something said initially, it was in accordance with the intention of sudden enlightenment. It is necessary to rely on the Bhikshus (monks) to align with the intention of gradual enlightenment in order to see the Dharmakaya (body of the Dharma) of the Tathagata (Thus Come One), aligning with the intention of sudden enlightenment. Secondly, the wheel jewel is used as a metaphor for the inconceivable nature of the Three Jewels, revealing the Tathagata's opening and closing of sudden and gradual enlightenment. If one speaks or does not speak first, it is not something that sentient beings can fathom, therefore it is inconceivable. Starting from 'Furthermore, self-rectification,' is the second part, elucidating the four characteristics as one characteristic. Previously, the Great Parinirvana (Great Complete Nirvana) was displayed separately, so the one characteristic and four characteristics were elucidated. Now, it is elucidated that each characteristic is the Great Nirvana, and so on, without difference, so the four characteristics are elucidated as one characteristic. If one is attached to one and four, how can one obtain one and four? Therefore, knowing that it is neither one nor four, one can speak of one and four. Others use the Three Jewels of different entities and the Three Jewels of one entity as examples. Now it is explained that it is not so; the Three Jewels of different entities belong to the Hinayana (Small Vehicle), and do not belong to this category. One and four, and four and one, are all meanings of the Mahayana (Great Vehicle). The Three Jewels of one entity and the one entity of the Three Jewels can be compared. It is also like the above text, generally referring to Nirvana and specifically referring to the Three Virtues (and so on). The text is divided into two parts. First, the four and one are explained positively, and then questions are raised and doubts are explained in reverse. In the first part, which is explained positively, the proof name comes from self-proof. 'Constantly destroying impermanence' is to correct others. Because of the question, it is widely elaborated as an answer to the question. Separating the three points, because the names of the causes and conditions are different, but the essence is the same, and it is not another Dharma, so it is one characteristic. In the above text, the Dharmakaya is used as a separate name, and Nirvana is used as a general name. Now Nirvana is used as a separate name, and the secret store is used as a general name. So it is different. However, when manifested, it is called Dharmakaya, and when hidden, it is called store. Sometimes it is used as a general name, and sometimes it is used as a separate name. Since liberation and prajna (wisdom) are equal and there is no difference, the example should also be the same. Secondly, in the part that questions in reverse, there are questions, interrogations, answers, and connections that can be explored. Question: Are the four characteristics and one characteristic the four siddhantas (catuh-siddhanta, four kinds of accomplishments)? Answer: In terms of meaning, it should be connected. Observing its textual appearance, it can also be compared to the Great Parinirvana, which is the first meaning. To speak of permanence to the Sravakas (sravaka, those who hear the Buddha's teachings) is a remedy. Because of the question, it is widely elaborated, which is for people. The three points are formed, which is the world (and so on). The Buddha told Kasyapa (Kasyapa, a person's name) that the second part is differentiation. If Nirvana (nirvana, extinction) is the four characteristics, equal and without difference, why differentiate Nirvana and not differentiate the four characteristics? The names of the four characteristics are different, and the name of Nirvana is the same as before. In the past, the extinction of causal bondage, without reliance and without righteousness, was called Nirvana. Therefore, after the extinction of afflictions, there is no other Nirvana. Now, after Nirvana extinguishes afflictions, there is a permanent Dharma. The previous Nirvana
滅諸有。今涅槃有妙有。昔涅槃無有依報。今涅槃有所師法。昔涅槃無正報。今涅槃有如來。若不料簡無以取異。文為四。一佛料簡。二迦葉論義。三領解。四述成。初佛料簡為二。先假作五難。一明滅惑。二明滅有。三明滅依。四明滅正。五通滅有。皆引昔教悉據佛意可尋。次若有人作如是難去。是佛作答為三初訶次答三結異。初訶有通別。通訶是邪以偏難圓故言邪難。次迦葉下別訶迦葉不應者不應名同混令無常故言不應憶想。次答為三。初答滅惑滅依兩問。文云滅煩惱者。者謂主者既無煩惱主者依報則無所屬故不名物。若依昔義指此無物以為涅槃。若依今義只是所離。何以故下即明所得畢竟是凈寂靜是樂無上是我常如文。今之涅槃所離所得與昔為異。次從滅盡諸相去。是答滅有滅正兩問。相即是有兼于正報。若依昔義滅有滅果即是涅槃。若依今義只是所離。無遺余去明所得無有遺余是樂。鮮白是凈。常住是常。不退是我(云云)。三從言星流者答第五通問。星流即煩惱。滅有餘涅槃。散已尋滅不在五趣無餘涅槃。若依昔義即名涅槃。若依今義只是所離。皆是常住無有變易。即是所得與昔不同。三複次迦葉去。結定其異。昔涅槃中無正報人。今涅槃中有于諸佛。昔涅槃中無有依報。今涅槃中有法為師。昔涅槃中無有
諸有。今涅槃中而有妙有所謂恭敬。昔涅槃滅煩惱已無復有法。今涅槃中有常住法。以法常故諸佛亦常。此仍略語若具言之。以法樂我凈故佛亦復然(云云)。次迦葉復白去。論義兩番問答初番中先問次答。初問中文有二。似作三難似約煩惱業有。初云煩惱火滅如來亦滅者。由煩惱故是故有人。煩惱既滅何得有人而言如來常在不變。次意言迸鐵赤滅莫知所至。良以業運業滅則不能有至。云何而言常樂我凈。下文云鐵熱赤色滅已則無復有。良以惑業故得有有煩惱業滅那得妙有。次佛答言鐵是凡夫如來不爾。今明凡夫二義。外道世智斷惑還更得生即是凡夫無常。二乘斷通惑已復生別惑。亦是凡夫無常。如來不爾。不同二邊是故名常(云云)。迦葉復言去是第二問答。此問還躡前兩意先問次答。初問中意者。凡夫滅惑還更得生故是無常。如來既滅亦應還生猶是無常。次佛答中二。初彈非次轉譬。初彈不應。何者佛非兩凡。久盡通別。豈生煩惱故言不應。次轉譬答。凡夫體熱如鐵難融。佛智猛盛如火然木滅已有灰。滅煩惱已則有涅槃。壞衣斬首破瓶物謝於前名生於后。煩惱滅已獲得涅槃不同汝問。三迦葉下領解如文。四述成者。後宮是統化之境譬閻浮提。後園是賞玩之所譬常樂我凈(云云)。迦葉復問我已度去。是第二廣開身
【現代漢語翻譯】 現代漢語譯本： 諸有（一切存在），現在涅槃（佛教術語，指解脫）中卻有一種微妙的存在，那就是恭敬。過去涅槃意味著煩惱的滅盡，不再有任何法（事物或規律）存在。但現在的涅槃中卻有常住法（永恒不變的法）。因為法是永恒的，所以諸佛也是永恒的。這只是簡略的說法，如果詳細來說，是因為法具有樂、我、凈的特性，所以佛也同樣具有這些特性。 接著，迦葉（佛陀的弟子）再次請示。這一段是關於論義的第二輪問答，在第一輪問答中，先提問后回答。在最初的提問中，包含了兩層意思，似乎提出了三重疑問，似乎是針對煩惱和業力而提出的。首先，他說，如果煩惱之火熄滅，如來（佛陀的稱號）也應該隨之熄滅。因為有煩惱，所以才有人存在。既然煩惱已經熄滅，怎麼能說如來是常在不變的呢？其次，他的意思是，燒紅的鐵塊熄滅后，沒有人知道它去了哪裡。這是因為業力的執行，業力熄滅后，就不會再有去處。怎麼能說涅槃是常、樂、我、凈的呢？下文說，鐵塊燒紅后熄滅，就不會再有任何東西存在。這是因為有迷惑和業力，才會有存在；如果煩惱和業力都熄滅了，怎麼會有微妙的存在呢？ 接下來，佛陀回答說，鐵塊比喻的是凡夫，而如來不是這樣。這裡說明了凡夫的兩種含義。外道和世俗的智慧，即使斷除了迷惑，還會再次產生，這就是凡夫的無常。二乘（聲聞乘和緣覺乘）斷除了共同的迷惑后，還會產生其他的迷惑，這也是凡夫的無常。如來不是這樣，不同於這兩種極端，所以被稱為常。 迦葉再次請示，這是第二輪問答。這次提問仍然基於之前的兩種意思，先提問后回答。在最初的提問中，他的意思是，凡夫熄滅了迷惑后還會再次產生，所以是無常的。如來既然已經熄滅，也應該會再次產生，仍然是無常的。接下來，佛陀的回答分為兩部分。首先是駁斥，然後是轉換比喻。首先駁斥說，不應該這樣認為。為什麼呢？因為佛陀不同於這兩種凡夫，早已斷盡了共同的和特殊的迷惑，怎麼會產生煩惱呢？所以說不應該這樣認為。然後轉換比喻來回答。凡夫的身體就像燒紅的鐵塊，難以融化。佛陀的智慧猛烈而盛大，就像火燒木頭，熄滅后還有灰燼。熄滅煩惱后，就獲得了涅槃。就像損壞的衣服、被砍下的頭顱、破碎的瓶子，舊的事物消失，新的事物產生。熄滅煩惱后，就獲得了涅槃，不同於你所問的情況。 第三，迦葉領悟並理解了佛陀的教誨，就像經文所說的那樣。第四，佛陀進一步闡述，後宮是統治教化的地方，比喻閻浮提（我們所居住的世界）。後花園是賞玩娛樂的地方，比喻常、樂、我、凈。 迦葉再次提問，我已經度過（疑惑），這是第二部分，廣泛地闡述身（身體）。
【English Translation】 English version: All existences (Sarva-bhava). Now, in Nirvana (liberation), there is a wonderful existence called reverence (Gaurava). In the past, Nirvana meant the extinction of afflictions (Kleshas), and there were no more Dharmas (things or laws). But now, in Nirvana, there is a permanent Dharma (eternal law). Because the Dharma is eternal, all Buddhas are also eternal. This is just a brief statement; to put it in detail, because the Dharma has the characteristics of bliss (Sukha), self (Atman), and purity (Subha), the Buddha also has these characteristics. Then, Kashyapa (a disciple of the Buddha) asked again. This section is about the second round of questions and answers regarding the debate. In the first round of questions and answers, the question comes first, followed by the answer. In the initial question, there are two layers of meaning, seemingly raising three difficulties, seemingly directed at afflictions and karma. First, he said, if the fire of afflictions is extinguished, the Tathagata (title of the Buddha) should also be extinguished. Because there are afflictions, there are beings. Since afflictions have been extinguished, how can it be said that the Tathagata is constant and unchanging? Second, he meant that after a red-hot iron is extinguished, no one knows where it has gone. This is because of the operation of karma; when karma is extinguished, there will be no place to go. How can it be said that Nirvana is constant, blissful, self, and pure? The following text says that after the red-hot iron is extinguished, there will be nothing left. This is because there are delusions and karma, so there is existence; if afflictions and karma are extinguished, how can there be a wonderful existence? Next, the Buddha replied that the iron is a metaphor for ordinary beings (Prakriti), while the Tathagata is not like that. Here, the two meanings of ordinary beings are explained. Heretics and worldly wisdom, even if they eliminate delusions, will arise again, which is the impermanence of ordinary beings. The Two Vehicles (Shravakayana and Pratyekabuddhayana) eliminate common delusions but still produce other delusions, which is also the impermanence of ordinary beings. The Tathagata is not like this, different from these two extremes, so it is called constant. Kashyapa asked again, which is the second round of questions and answers. This question is still based on the previous two meanings, with the question first and the answer second. In the initial question, he meant that ordinary beings extinguish delusions and then arise again, so they are impermanent. Since the Tathagata has been extinguished, he should also arise again, still being impermanent. Next, the Buddha's answer is divided into two parts. First is refutation, then a change of metaphor. First, refute that it should not be thought of this way. Why? Because the Buddha is different from these two ordinary beings, having long exhausted common and special delusions, how can afflictions arise? So it is said that it should not be thought of this way. Then, change the metaphor to answer. The body of an ordinary being is like a red-hot iron, difficult to melt. The Buddha's wisdom is fierce and grand, like fire burning wood, leaving ashes after it is extinguished. After extinguishing afflictions, Nirvana is attained. Like damaged clothes, a severed head, a broken bottle, old things disappear, and new things arise. After extinguishing afflictions, Nirvana is attained, different from what you asked. Third, Kashyapa understood and comprehended the Buddha's teachings, as the scripture says. Fourth, the Buddha further elaborated that the harem is the place of ruling and teaching, a metaphor for Jambudvipa (the world we live in). The back garden is a place for enjoyment and entertainment, a metaphor for constancy, bliss, self, and purity. Kashyapa asked again, 'I have crossed over (doubts),' which is the second part, extensively elaborating on the body (Kaya).
密六道殊形為遮。皆聖所作餘人不能。今皆開顯法身之密。前開般若為四相合四相為涅槃。涅槃即是法身解脫。此以一週開口密已今更開法身出種種身。合種種身只是涅槃般若解脫。他謂一物覆一物開一物顯一物隱。故各開各顯永不相關理豈然乎。只覆于開只開于覆。成論人謂此是權巧于凡不解。今明若此不解余何可解。地人云是法界用。今明豈離體而有用。他明鉅細相容是聖人之術事。今明何有一術而非因緣。因緣即空即假即中。唯應度者乃能見之寧非因緣。因緣妙慧能以一塵。容於無量無量容一塵。延促過現引擲此彼自在無閡。莊周達體化為蝴蝶。又識己夢往至天涯昏恍尚然況復至德者哉。就文為二。初開身密次論義。初開密為兩。一問二答。問為四。一領旨二正難三結問四請答。初如文。次難者耶輸此言名聞。羅睺此言宮生(云云)。三四如文。答為三。初總非次誡聽三正答。初如文。次是大涅槃下誡聽。若有菩薩去是正答。正答又二。初通舉菩薩住大涅槃有八。複次后別舉釋迦。初文又二。初七複次正釋。后一總結。初中舊解菩薩住大涅槃為三。一云是佛應為菩薩示作因人為能住果故言住大涅槃。二云不爾若是佛者還是佛在涅槃何謂菩薩住涅槃。住者有二種。一信住二真住。既是因人但是信住。有人難此兩解
【現代漢語翻譯】 現代漢語譯本 以密藏的六道殊異之形作為遮蔽。這些都是聖人所為，其他人無法做到。現在全部開顯法身的秘密。之前開顯般若，是爲了使四相聚合，四相聚合即為涅槃。涅槃即是法身解脫。這是以一週的開示來揭示秘密。現在進一步開顯法身，顯現種種身。聚合種種身，也只是涅槃、般若、解脫。他們認為一物覆蓋一物，開啟一物，顯現一物，隱藏一物。因此各自開啟，各自顯現，永遠互不相關，這道理難道是這樣嗎？只是覆蓋于開啟，只是開啟于覆蓋。《成實論》的人認為這是權巧方便，凡夫不理解。現在說明如果這樣都不理解，其餘的又怎麼能理解呢？地論師說這是法界的作用。現在說明難道能離開本體而有作用嗎？他們認為鉅細相容是聖人的手段。現在說明哪裡有一種手段不是因緣所生？因緣即是空、即是假、即是中。只有應該被度化的人才能見到，難道不是因緣嗎？因緣的妙慧能以一粒微塵，容納于無量之中，無量也能容納一粒微塵。延長或縮短過去和現在，牽引或投擲此地和彼地，自在無礙。莊周通達本體，化為蝴蝶。又知道自己做夢，前往天涯海角，昏昏沉沉尚且如此，更何況是達到至高德行的人呢？ 就文義而言，分為兩部分。首先是開顯身密，其次是討論義理。開顯身密又分為兩部分。一是提問，二是回答。提問分為四個方面。一是領會宗旨，二是正式詰難，三是總結提問，四是請求回答。首先如經文所說。其次，詰難的內容是：耶輸（Yasodharā）此言意為名聞。羅睺（Rāhula）此言意為宮生（等等）。第三和第四如經文所說。回答分為三個方面。首先是總體的否定，其次是告誡聽聞，三是正式回答。首先如經文所說。其次是『是大涅槃』以下是告誡聽聞。『若有菩薩』是正式回答。正式回答又分為兩部分。首先是普遍地舉出菩薩住于大涅槃有八種情況。其次是分別地舉出釋迦（Śākyamuni）。初文又分為兩部分。首先是七個『複次』，正式解釋。后一個是總結。初中，舊的解釋認為菩薩住于大涅槃有三種情況。一種說法是佛應化為菩薩，示現作為因地的人，因為能夠安住于果位，所以說安住于大涅槃。第二種說法認為不是這樣，如果是佛，還是佛在涅槃中，怎麼說是菩薩住于涅槃呢？住有兩種，一是信住，二是真住。既然是因地的人，那麼只是信住。有人對這兩種解釋提出疑問。
【English Translation】 English version The diverse forms of the six realms are concealed. These are all created by sages; others cannot do it. Now, all the secrets of the Dharmakāya (法身, body of the Dharma) are revealed. Previously, Prajñā (般若, wisdom) was revealed to unite the four characteristics, and the union of the four characteristics is Nirvāṇa (涅槃, cessation). Nirvāṇa is the liberation of the Dharmakāya. This is to reveal the secret with a week of teachings. Now, further reveal the Dharmakāya, manifesting various bodies. Uniting the various bodies is also just Nirvāṇa, Prajñā, and liberation. They think that one thing covers another, one thing opens, one thing appears, and one thing hides. Therefore, each opens and each appears, never related to each other. Is this the principle? It only covers in opening, and only opens in covering. The people of the Satyasiddhi Śāstra (成實論) think this is skillful means, which ordinary people do not understand. Now, it is explained that if this is not understood, what else can be understood? The people of the Daśabhūmika Śāstra (地論) say this is the function of the Dharmadhātu (法界, realm of Dharma). Now, it is explained, how can there be function apart from the substance? They think that the compatibility of large and small is the technique of the sages. Now, it is explained, what technique is not caused by conditions? Conditions are emptiness, illusion, and the middle way. Only those who should be saved can see it. Is it not conditions? The wonderful wisdom of conditions can contain the immeasurable in a single dust, and the immeasurable can contain a single dust. Prolonging or shortening the past and present, drawing or throwing this and that, freely without hindrance. Zhuang Zhou (莊周) understood the substance and transformed into a butterfly. Also knowing that he was dreaming, going to the ends of the earth, still confused, how much more so for those who have attained the highest virtue? In terms of the text, it is divided into two parts. First, revealing the secret of the body; second, discussing the meaning. Revealing the secret of the body is divided into two parts. One is the question, and the other is the answer. The question is divided into four aspects. First, understanding the purpose; second, formal questioning; third, summarizing the question; fourth, requesting the answer. First, as the text says. Second, the content of the questioning is: Yasodharā (耶輸) means fame. Rāhula (羅睺) means born in the palace (etc.). Third and fourth, as the text says. The answer is divided into three aspects. First, the overall negation; second, admonishing to listen; third, the formal answer. First, as the text says. Second, 'Is the Great Nirvāṇa' below is the admonition to listen. 'If there are Bodhisattvas' is the formal answer. The formal answer is divided into two parts. First, generally listing the eight situations of Bodhisattvas dwelling in the Great Nirvāṇa. Second, specifically listing Śākyamuni (釋迦). The first text is divided into two parts. First, the seven 'Moreover', formally explaining. The last one is a summary. In the first, the old explanation believes that there are three situations of Bodhisattvas dwelling in the Great Nirvāṇa. One explanation is that the Buddha should transform into a Bodhisattva, showing as a person in the cause, because he can dwell in the fruit position, so it is said to dwell in the Great Nirvāṇa. The second explanation is that it is not like this. If it is the Buddha, it is still the Buddha in Nirvāṇa. How can it be said that the Bodhisattva dwells in Nirvāṇa? There are two kinds of dwelling, one is dwelling in faith, and the other is dwelling in truth. Since it is a person in the cause, then it is only dwelling in faith. Some people question these two explanations.
若其是佛應為菩薩。此還是佛住于涅槃非關菩薩。若是信住何能作于如是大事。夫涅槃體迥出因果雖非因果而能因果。若將因人來望涅槃云涅槃是因因人住故。若將果人來望涅槃云涅槃是果果人住故。例如正性非因非果而果而因(云云)。今明圓菩薩從初發心常觀涅槃行道。故上文云一切眾生皆悉安住秘密藏中。圓教菩薩何以不能住大涅槃。所以明菩薩者舉因以顯果。因尚若此何況于果此義自成。何故言佛應作菩薩復何故云菩薩不能作諸變現。下文云菩薩住大涅槃修種種行何意不能住大涅槃種種神變。故不用彼解此。七複次並從少至多初直舉一須彌八芥乃至十方入塵。展轉相望彌顯不可思議之妙。次總結可知善男子我已久住去。次別舉釋迦文為三。一略明化道之法。二廣辨方便之處。三總結。初如文。次於此三千去廣辨方便之處。又為三。初總明三千施化。二別明閻浮施化。三總結諸方便。就別約閻浮又為四。一此生應現。二明餘生。三重明此生。四重辨餘生(云云)。初此生中言摩耶者。賢劫經翻極妙。瑞應翻曰妙。又翻大智母。十方各行七步者。河西云象王初生即行七步。如來示同象王行故。冶城云示過六道故行七步。大善權經云。各行七步應七覺分覺未覺故。南方言作上福田者。河西云梵本以南方為右右是便手
【現代漢語翻譯】 現代漢語譯本： 如果他是佛，那也應當是菩薩。這樣說還是佛住在涅槃中，與菩薩無關。如果是信位菩薩，怎麼能成就這樣的大事呢？涅槃的本體遠遠超出因果，雖然不是因果，卻能作為因果的根源。如果從因位的人來看涅槃，就說涅槃是因，因為因位的人安住於此。如果從果位的人來看涅槃，就說涅槃是果，因為果位的人安住於此。例如正性，它既非因也非果，卻能作為果和因（等等）。現在說明圓教菩薩從最初發心就常常觀照涅槃而修行。所以上文說一切眾生都安住在秘密藏中。圓教菩薩為什麼不能安住于大涅槃呢？之所以說明菩薩，是用因來顯示果。因尚且如此，更何況是果，這個道理自然成立。為什麼說佛應當示現為菩薩，又為什麼說菩薩不能示現各種變現呢？下文說菩薩安住于大涅槃，修種種行，怎麼會不能安住于大涅槃，示現種種神通變化呢？所以不用其他的解釋來解釋這裡。 第七，從少到多，開始直接舉一個須彌山（Sumeru，佛教宇宙觀中的中心山），八個芥子，乃至十方世界進入微塵。輾轉相望，更加彰顯不可思議的妙處。其次總結說『善男子，我已經長久安住於此』。再次分別舉釋迦文（Sakyamuni，佛教創始人）為例，分為三部分。一是簡略說明化導之法，二是廣泛辨明方便之處，三是總結。第一部分如經文。其次在『於此三千』之後，廣泛辨明方便之處。又分為三部分。一是總明在三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）中施設教化，二是分別說明在閻浮提（Jambudvipa，我們所居住的世界）中施設教化，三是總結各種方便法門。就分別說明閻浮提而言，又分為四部分。一是此生的應化示現，二是說明其餘生的事蹟，三是再次說明此生的事蹟，四是再次辨明其餘生的事蹟（等等）。最初，在此生中，說到摩耶（Maya，釋迦牟尼佛的母親）時，《賢劫經》翻譯為『極妙』，《瑞應經》翻譯為『妙』，又翻譯為『大智母』。說到『十方各行七步』，河西本說象王（elephant king）初生時就行七步，如來（Tathagata，佛的稱號）示現如同象王行走。冶城本說這是爲了示現超越六道（Six realms of reincarnation）的緣故而行七步。《大善權經》說，各行七步是爲了應合七覺支（Seven factors of enlightenment），覺悟未覺悟的眾生。南方本說『作上福田』，河西本說梵文以南方為右方，右方是方便之手。
【English Translation】 English version: If he is a Buddha, he should also be a Bodhisattva. To say this is still the Buddha dwelling in Nirvana, which has nothing to do with Bodhisattvas. If it is a Bodhisattva in the stage of faith, how can he accomplish such great deeds? The substance of Nirvana far transcends cause and effect; although it is not cause and effect, it can be the source of cause and effect. If one views Nirvana from the perspective of a person in the causal stage, one says that Nirvana is the cause because people in the causal stage abide in it. If one views Nirvana from the perspective of a person in the resultant stage, one says that Nirvana is the result because people in the resultant stage abide in it. For example, true nature is neither cause nor effect, yet it can serve as both result and cause (etc.). Now, it is explained that the perfect Bodhisattva constantly contemplates Nirvana and practices the path from the very beginning of his aspiration. Therefore, the previous text says that all sentient beings dwell in the secret treasury. Why can't the perfect teaching Bodhisattva abide in Great Nirvana? The reason for explaining the Bodhisattva is to reveal the result through the cause. If the cause is like this, how much more so is the result; this principle is naturally established. Why is it said that the Buddha should manifest as a Bodhisattva, and why is it said that the Bodhisattva cannot manifest various transformations? The following text says that the Bodhisattva abides in Great Nirvana and cultivates various practices; how can he not abide in Great Nirvana and manifest various miraculous transformations? Therefore, do not use other explanations to interpret this. Seventh, proceeding from few to many, it initially directly cites one Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), eight mustard seeds, and even the ten directions entering into dust motes. Looking at each other in turn, it further highlights the wonder of the inconceivable. Next, it concludes, 'Good man, I have long dwelt here.' Then, it separately cites Sakyamuni (Sakyamuni, the founder of Buddhism) as an example, dividing it into three parts. First, it briefly explains the method of conversion; second, it extensively clarifies the expedient means; and third, it concludes. The first part is as in the text. Next, after 'in this three thousand', it extensively clarifies the expedient means. It is further divided into three parts. First, it generally explains the teaching and transformation in the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world in Buddhist cosmology); second, it separately explains the teaching and transformation in Jambudvipa (Jambudvipa, the world we live in); and third, it concludes the various expedient methods. Regarding the separate explanation of Jambudvipa, it is further divided into four parts. First, the manifestation in this life; second, explaining the events of other lives; third, explaining the events of this life again; and fourth, clarifying the events of other lives again (etc.). Initially, in this life, when referring to Maya (Maya, the mother of Sakyamuni Buddha), the Sutra of the Bhadrakalpa translates it as 'extremely wonderful', the Sutra of Auspicious Responses translates it as 'wonderful', and it is also translated as 'Mother of Great Wisdom'. Regarding 'taking seven steps in each of the ten directions', the Hexi version says that the elephant king (elephant king) took seven steps at birth, and the Tathagata (Tathagata, title of the Buddha) manifested as walking like an elephant king. The Yecheng version says that this was to show transcendence of the six realms of reincarnation (Six realms of reincarnation). The Great Skillful Means Sutra says that taking seven steps in each direction is to correspond to the seven factors of enlightenment (Seven factors of enlightenment), awakening sentient beings who are not yet awakened. The Southern version says 'making the supreme field of merit', and the Hexi version says that Sanskrit considers the south to be the right side, and the right side is the convenient hand.
。明佛法以凈戒為便故為上福田。開善雲南是陽方能生萬物故言福田。西方示七步者。河西云西方是后故曰生盡為最後身。開善云西是秋方謂言死地。北方者河西云梵本言勝故云已度生死。東方是諸方之首生長為義。從我于閻浮提示現出家是第二辨餘生。若依一方示現出家即產生佛。今言四果故是餘生。又蓋由眾生感見不同。若作今生者亦有此事。二乘之人咸言如來是阿羅漢。釋論云聲聞法中阿羅漢地名為佛地(云云)。為欲度脫去即是第三重辨。此產生佛之事。輸頭檀亦云閱頭檀。此云白凈。亦云凈飯(云云)。瞿曇者。善見婆沙翻為滅惡。阿含云純淑。我又示現去。第四重辨。餘生(云云)。迦葉復言去。第二論義。有兩問答。此中論義牒前燈滅譬。滅已永不復生。何得無方楞嚴示現。將前意難后義答文為三。初訶其問。二舉譬答。三反責迦葉奉答因以為難佛答。文四。一訶問。二定宗。三會譬。四料簡。初二如文。三會燈滅云是羅漢涅槃永滅不生。如來涅槃滅而不滅無生而生(云云)。若更下四料簡中雲那含不受生者。一云不受欲界生。大乘那含不受二邊生也。
四相品下
從此卷初是第三開意密明解脫德。文為二。初明開密次明解脫。他解開意密。興皇云開身密未盡。今明通開三業之密。文云如
【現代漢語翻譯】 現代漢語譯本：明白佛法以清凈的戒律為方便，因此是至上的福田。開善解釋說，南方是陽方，能夠生長萬物，所以說是福田。在西方示現行走七步，河西解釋說，西方是最後的位置，所以說是生命終結，作為最後的身軀。開善認為，西方是秋季的方位，意味著死亡之地。北方，河西解釋說，梵文原本的意思是殊勝，所以說是已經度過生死。東方是各個方位的首位，有生長的含義。我從在閻浮提（Jambudvipa，指我們所居住的這個世界）示現出家，這是第二次辨明還有餘生。如果只在一個方位示現出家，就立即成就佛果。現在說有四果，所以是還有餘生。而且大概是由於眾生感受到的景象不同。如果認為是今生，也有這樣的事情。二乘之人全都說如來是阿羅漢。釋論說，在聲聞法中，阿羅漢的地位被稱為佛地。爲了想要度脫而去，這是第三重辨明。此產生佛的事情。輸頭檀（Śuddhodana，凈飯王，釋迦牟尼佛的父親）也說閱頭檀，這裡翻譯為白凈，也翻譯為凈飯。瞿曇（Gautama，喬達摩，釋迦牟尼佛的姓）的意思，善見婆沙翻譯為滅惡，阿含經中說是純淑。我又示現離去，這是第四重辨明。還有餘生。迦葉（Kāśyapa，迦葉，釋迦牟尼佛的弟子）又說離去，這是第二次論義。有兩次問答。這裡面的論義是根據前面燈滅的比喻。燈滅了就永遠不會再產生，怎麼能說沒有方位，在楞嚴經中示現呢？將前面的意思作為難題，後面的義理作為回答，分為三部分。首先是呵斥他的提問。第二是舉出比喻來回答。第三是反過來責問迦葉，奉答是因為認為佛的回答是難題。分為四個部分。一是呵斥提問。二是確定宗旨。三是會合比喻。四是簡別。前兩個部分如原文。第三部分會合燈滅，說燈滅是羅漢涅槃，永遠滅盡不再產生。如來涅槃是滅而不滅，無生而生。如果在下面的四個簡別中說那含（Anāgāmin，不還果）不受生，一種說法是不受欲界生。大乘的那含不受二邊生。 四相品下 從這一卷開始是第三次開顯意密，闡明解脫的功德。分為兩個部分。首先是闡明開顯意密，其次是闡明解脫。其他的解釋是開顯身密還沒有窮盡。現在闡明通達開顯身、口、意三業的秘密。經文中說，如...
【English Translation】 English version: Understanding the Buddha's Dharma is facilitated by pure precepts, therefore it is the supreme field of merit. Kaishan explains that the south is the 'yang' direction, capable of generating all things, hence it is called the field of merit. Showing the seven steps in the west, Hexi explains that the west is the last position, therefore it is said to be the end of life, as the last body. Kaishan believes that the west is the direction of autumn, meaning the land of death. The north, Hexi explains, the original Sanskrit meaning is supreme, therefore it is said to have crossed over birth and death. The east is the head of all directions, with the meaning of growth. My manifestation of leaving home in Jambudvipa (Jambudvipa, refers to the world we live in) is the second clarification that there is still a remaining life. If one only manifests leaving home in one direction, one immediately attains Buddhahood. Now it is said that there are four fruits, so there is still a remaining life. Moreover, it is probably due to the different perceptions of sentient beings. If it is considered to be in this life, there are also such things. People of the two vehicles all say that the Tathagata is an Arhat. The Shastra says that in the Śrāvakayāna Dharma, the position of Arhat is called the Buddha-land. In order to want to liberate and leave, this is the third clarification. The matter of attaining Buddhahood in this life. Śuddhodana (Śuddhodana, King Suddhodana, the father of Shakyamuni Buddha) also said Yue Tou Tan, which is translated here as pure white, and also translated as pure rice. Gautama (Gautama, the surname of Shakyamuni Buddha), the Good Seeing Vibhāṣā translates as extinguishing evil, and the Agamas say it is pure and virtuous. I also manifested leaving, this is the fourth clarification. There is still a remaining life. Kāśyapa (Kāśyapa, Kashyapa, the disciple of Shakyamuni Buddha) also said leaving, this is the second argument. There are two questions and answers. The argument here is based on the previous analogy of the extinguishing of the lamp. Once the lamp is extinguished, it will never be produced again, how can it be said that there is no direction, manifesting in the Surangama Sutra? Taking the previous meaning as a difficult question, and the later meaning as an answer, it is divided into three parts. First is to rebuke his question. Second is to give an analogy to answer. Third is to question Kāśyapa in return, offering an answer because he thinks the Buddha's answer is a difficult question. Divided into four parts. One is to rebuke the question. Two is to determine the purpose. Three is to combine the analogy. Four is to distinguish. The first two parts are as in the original text. The third part combines the extinguishing of the lamp, saying that the extinguishing of the lamp is the Nirvana of the Arhat, completely extinguished and no longer produced. The Nirvana of the Tathagata is extinguished but not extinguished, unborn but born. If it is said in the following four distinctions that the Anāgāmin (Anāgāmin, Non-Returner) does not receive birth, one saying is that he does not receive birth in the desire realm. The Anāgāmin of the Mahayana does not receive birth in the two extremes. Chapter on the Four Characteristics, Part 2 From the beginning of this volume is the third time to reveal the secret of intention, elucidating the merit of liberation. Divided into two parts. First is to elucidate the secret of intention, and second is to elucidate liberation. Other explanations are that the revelation of the secret of body has not been exhausted. Now it is elucidated that the secrets of the three karmas of body, speech, and mind are all revealed. The scripture says, such as...
來之言開發顯露豈非開口密。如來心無慳吝豈非開意密。如來法身具足無缺豈非開身密。經有通文不須偏說。何者佛示凡像說半字法隨他所宜。方便三業覆真三業愚者不了名之為藏。今開方便即是真實。智者了達無所秘藏是約三業開密。又約四句開密。謂他開佛密。佛開他密。佛開佛密。他開他密。他開佛密者品初迦葉云佛法不爾。咸令眾生悉得知見。知即開意密。見即開身口兩密(云云)。佛開他密者。示諸眾生諸覺寶藏顯發額珠置秘藏中是開他密。佛開佛密者。我從得道常說般若法身解脫。我今此身及諸色像即是法身。若子長大有堪任力。如來則無慳吝之心。是佛開佛密義也。他開他密者。如德王云。我解一句半句。以解一句至半句故見少佛性。如佛所說我亦當得入大涅槃(云云)。又十二句開密。謂四句中各開三業。則十二句開密(云云)。又無開無覆無顯無密。何者佛性之理未曾是開其誰為覆。既無開覆寧有顯密。一句叵得則無眾多。特以眾生聞不能解名之為密。智者了達則無復顯密。無顯密故名之為開。無開而開如前分別。問釋論云般若是顯示法華是秘密。舊解此云般若大道無住之說而為顯示。法華斥小以為秘密。秘密不了顯示則了。此義不然法性非顯非密。為緣顯密經經悉爾。豈可以龍樹別意通害諸經。
【現代漢語翻譯】 現代漢語譯本 來之言語的開發顯露，難道不是開口密（指通過言語揭示秘密）嗎？如來（Tathagata，佛的稱號之一）的心中沒有慳吝，難道不是開意密（指開放心意的秘密）嗎？如來（Tathagata）的法身（Dharmakaya，佛的法性之身）具足而沒有欠缺，難道不是開身密（指開放身體的秘密）嗎？ 經典有通用的說法，不需要偏頗地解釋。為什麼佛（Buddha）會示現凡夫的形象，說半字法（不完整的教法），這是隨順眾生的根器和需要。方便的三業（身、口、意）遮覆了真實的三業，愚昧的人不瞭解，就稱之為『藏』（秘密）。現在開啟方便，就是真實。有智慧的人瞭解通達，就沒有什麼秘藏，這是從三業的角度來解釋『開密』。 又從四句的角度來解釋『開密』，即：他開佛密，佛開他密，佛開佛密，他開他密。『他開佛密』是指在《法華經》的開篇，迦葉（Kasyapa，佛陀的弟子）說『佛法不是這樣的，應該讓所有的眾生都知道並且見到』。『知』就是開意密，『見』就是開身口兩密。 『佛開他密』是指佛（Buddha）向眾生展示諸覺寶藏，顯發額珠（白毫相），安置在秘藏之中，這就是開他密。『佛開佛密』是指『我從得道以來，常常宣說般若（Prajna，智慧）法身（Dharmakaya）解脫。我現在這個身體以及各種色相，就是法身。如果兒子長大了，有能力承擔責任，如來（Tathagata）就沒有慳吝之心』，這就是佛開佛密的含義。 『他開他密』是指如德王（Ratnakara）所說：『我理解一句半句（佛法），因為理解一句到半句的緣故，見到了少許佛性。如佛（Buddha）所說，我也應當能夠進入大涅槃（Mahaparinirvana，大解脫）』。 又有十二句開密，即在四句中分別開啟身、口、意三業，就是十二句開密。 又沒有開，沒有覆，沒有顯，沒有密。為什麼呢？佛性（Buddha-nature）的道理從來沒有被開啟過，又有什麼可以被遮覆的呢？既然沒有開啟和遮覆，哪裡來的顯露和秘密呢？一句都不可得，哪裡來的眾多呢？只是因為眾生聽了不能理解，才稱之為『密』。有智慧的人瞭解通達，就沒有顯露和秘密了。因為沒有顯露和秘密，所以稱之為『開』。沒有開的開，如前面所分別的。 有人問：釋論（Mahaprajnaparamita-sastra）說般若（Prajna）是顯示，法華（Lotus Sutra）是秘密。舊的解釋說般若（Prajna）是大道無住的說法，所以是顯示；法華（Lotus Sutra）貶斥小乘，所以是秘密。秘密的不能瞭解，顯示的就能瞭解。這種說法不對。法性（Dharmata）非顯非密，因為因緣而有顯密，所有的經典都是這樣。怎麼可以用龍樹（Nagarjuna）的個人見解來否定其他的經典呢？
【English Translation】 English version Is not the development and revelation of speech 'opening the secret of speech'? Is not the Tathagata's (Tathagata, one of the titles of the Buddha) lack of stinginess in his heart 'opening the secret of intention'? Is not the Tathagata's (Tathagata) Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), complete and without deficiency, 'opening the secret of body'? The scriptures have common sayings, and there is no need to explain them biasedly. Why does the Buddha (Buddha) manifest the image of an ordinary person and speak half-word Dharma (incomplete teachings)? This is in accordance with the capacity and needs of sentient beings. The expedient three karmas (body, speech, and mind) cover the true three karmas. Ignorant people do not understand, so they call it 'hidden' (secret). Now, opening the expedient is the truth. Those with wisdom understand and penetrate, so there is nothing hidden. This is explained from the perspective of the three karmas. Also, from the perspective of the four phrases, 'opening the secret' is explained as: he opens the Buddha's secret, the Buddha opens his secret, the Buddha opens the Buddha's secret, and he opens his own secret. 'He opens the Buddha's secret' refers to the fact that in the opening chapter of the Lotus Sutra, Kasyapa (Kasyapa, the Buddha's disciple) said, 'The Buddha's Dharma is not like this, it should let all sentient beings know and see.' 'Knowing' is opening the secret of intention, and 'seeing' is opening the secrets of body and speech. 'The Buddha opens his secret' refers to the Buddha (Buddha) showing sentient beings the treasures of enlightenment, revealing the urna (white hair between the eyebrows), and placing it in the secret store. This is opening his secret. 'The Buddha opens the Buddha's secret' refers to 'Since I attained the Way, I have often proclaimed Prajna (Prajna, wisdom), Dharmakaya (Dharmakaya) liberation. My current body and various forms are the Dharmakaya. If the son grows up and has the ability to take responsibility, the Tathagata (Tathagata) will have no stinginess in his heart.' This is the meaning of the Buddha opening the Buddha's secret. 'He opens his own secret' refers to what Ratnakara (Ratnakara) said: 'I understand one and a half sentences (of the Dharma). Because I understand one to half a sentence, I have seen a little Buddha-nature. As the Buddha (Buddha) said, I should also be able to enter Mahaparinirvana (Mahaparinirvana, great liberation).' There are also twelve phrases of opening the secret, that is, opening the three karmas of body, speech, and mind in the four phrases, which are the twelve phrases of opening the secret. Also, there is no opening, no covering, no revealing, and no secret. Why? The principle of Buddha-nature (Buddha-nature) has never been opened, so what can be covered? Since there is no opening and covering, where does the revealing and secret come from? Even one sentence cannot be obtained, where does the multitude come from? It is only because sentient beings cannot understand what they hear that it is called 'secret'. Those with wisdom understand and penetrate, so there is no revealing and secret. Because there is no revealing and secret, it is called 'opening'. The opening without opening is as distinguished before. Someone asked: The Sastra (Mahaprajnaparamita-sastra) says that Prajna (Prajna) is revealing, and the Lotus Sutra (Lotus Sutra) is secret. The old explanation says that Prajna (Prajna) is the teaching of the great path without dwelling, so it is revealing; the Lotus Sutra (Lotus Sutra) belittles the Hinayana, so it is secret. The secret cannot be understood, and the revealing can be understood. This statement is incorrect. Dharmata (Dharmata) is neither revealing nor secret. Because of conditions, there is revealing and secret. All the scriptures are like this. How can Nagarjuna's (Nagarjuna) personal opinion be used to deny other scriptures?
此文亦以無常斥常豈是不了。故前開密此說解脫者。兩義相關。何者若定開定覆為開覆所局不名解脫。非開非覆能開能覆開覆自在方是解脫。故此兩文並屬解脫德攝。就開文為兩。前明開密次論義。開文為三。一問二答三領解。問為三。初非密藏而言無。次是密語而言有。三結也。初文云藏者理也。理無開覆云何言密故是無也。次何以故去。是語故有語者教也。教本為緣。緣有開覆。故有密語。例有身意等密。就是密語有法譬。合等(云云)。初法如文。次譬中幻主機關應是兩事。幻有二義。一鄙術淺近不令人見。二畏他效術不令人見機關亦爾。二事既同共為一譬(云云)。合結如文。第二佛答為兩。初嘆問答其無有秘藏。次九譬答其唯有密語。然諸譬之中或順或反。秋月是順譬積金是反譬。在文可見(云云)。就九譬分為三。初七譬斥密三業開顯三業。次長者教子一譬釋開密因緣。三龍王一譬明無開密因緣。初文者秋是陰時月是陰精。陰精在陰時其明轉熾。月譬佛能應。秋譬機能感。感應相應唯開無密。第四譬云雖負出世法者。河西云佛本誓度一切眾生眾生未盡佛入涅槃故言負之。興皇云佛得果時是為眾生豈有行因而為眾生得果。不為但眾生未盡故名為負。斯意俱不異河西。今為兩釋。初心是小富得果是大富。能度
眾生生不肯度。如人不從債主求物。主當與誰。義言為負實無所負。下文龍王譬乃兼顯之。又佛初發心誓令眾生厭棄諸有。是名不負世法。誓令修習出世之法荷負此事。如地持物始終不捨。故言雖負出世之法。此乃荷負之負非負貸負。次長者教子譬為兩。初為密作譬。后為開作譬。初為二。先開次合。初開為四。一欲教大。二緣不堪且為說小。三不說大。四結無覆藏。初二如文。三不說大中雲毗伽羅論者。此云字本論。河西云世間文字之根本。典籍音聲之論。宣通四辯訶責世法贊出世法。言詞清雅義理深邃。雖是外論而無邪法。將非善權大士之所為乎。其文問答等可尋。四結如文。從佛言善哉下合初譬也。初述贊正合欲說大教也。次以諸聲聞下合且為說小也。三而不為下合不為說大。四善男子如彼下合無秘藏。次從如彼長者教半字已下為開密作譬。次所謂下合如文。舊引此文證無常是小常是大。興皇難此義云。大品亦明無常應是小乘。解云無常通大小並云半滿亦應爾。今明無常是三藏。常無常是通。常是別。即常無常而非常非無常是圓。應用四意分別眾經。豈可一向而生爭論。三複次下龍王云雷去為無密因緣者作譬。不下種是無密緣。不萌芽是無開緣如文。三迦葉復言即領解文。次如佛所說去是論義。又二。先論義。
【現代漢語翻譯】 現代漢語譯本 眾生不肯接受度化。好比有人不向債主索要財物。那麼債主應當給誰呢？從義理上說，這是『負』，但實際上並沒有虧欠。下文用龍王的譬喻來兼顧顯明這一點。而且佛陀最初發心時，就立誓要讓眾生厭棄世間諸有，這叫做『不負世法』。又立誓要讓眾生修習出世之法，承擔起這件事，就像大地承載萬物始終不捨棄一樣。所以說雖然『負』出世之法，但這是『荷負』的『負』，而不是『負債』的『負』。接下來長者教子的譬喻分為兩部分，先是秘密地教導，然後是公開地教導。先秘密教導又分為兩部分，先開顯，后合攏。先開顯又分為四點：一是想要教導大的，二是考慮到根器不堪，暫且說小的，三是不說大的，四是總結沒有隱瞞。最初的兩點就像原文所說。三『不說大』中提到的『毗伽羅論者』（Vigala，字本論者），這裡的意思是字本論，河西地區說是世間文字的根本，是典籍音聲的論述，宣揚通達四辯，訶責世間法，讚揚出世法。言辭清雅，義理深邃，雖然是外道論述，但沒有邪法，難道不是善權大士（Mahasattva）所為嗎？其中的問答等內容可以自己去尋找。四總結就像原文所說。從『佛言善哉』（Buddha said, 'Excellent!'）以下，是合攏最初的譬喻。先敘述讚揚，正是爲了要說大的教法。其次用『諸聲聞』（Shravakas）以下，是合攏暫且說小的教法。三『而不為』以下，是合攏不說大的教法。四『善男子如彼』（Good man, like that...）以下，是合攏沒有秘藏。接下來從『如彼長者教半字』（Like that elder teaching half a letter...）以下，是公開秘密地作譬喻。其次『所謂』（So-called...）以下，是合攏就像原文所說。舊時引用這段文字來證明無常是小乘，常是大乘。興皇對此提出疑問說，《大品般若經》（Mahaprajnaparamita Sutra）也說明無常，那應該屬於小乘。解釋說，無常通於大小乘，並說半字和滿字也應該這樣理解。現在說明無常是三藏教，常無常是通教，常是別教，即常無常而非常非無常是圓教。應該用四種意義來分別各種經典，怎麼可以一概而論，引起爭論呢？三『複次』（Furthermore）以下，用龍王云雷來比喻沒有秘密因緣的人。不下種子是沒有秘密的因緣，不萌芽是沒有開顯的因緣，就像原文所說。三『迦葉復言』（Kashyapa said again）是領會理解的文字。其次『如佛所說』（As the Buddha said）以下是論義。又分為兩部分，先是論義。
【English Translation】 English version Sentient beings are unwilling to be delivered. It is like a person not seeking goods from a creditor. To whom should the creditor give? In terms of righteousness, it is 'owing,' but in reality, there is no debt. The following analogy of the Dragon King also reveals this. Moreover, when the Buddha first aroused his mind, he vowed to make sentient beings厭棄(yanqi, detest) all worldly existences. This is called 'not owing worldly dharmas.' He also vowed to have sentient beings cultivate the dharma of transcending the world, bearing this matter, just as the earth bears all things without ever abandoning them. Therefore, although it is said to 'owe' the dharma of transcending the world, this is the 'bearing' of 'bearing,' not the 'owing' of 'owing a debt.' Next, the analogy of the elder teaching his son is divided into two parts: first, teaching secretly, and then teaching openly. The secret teaching is further divided into two parts: first revealing, then combining. The revealing is divided into four points: first, wanting to teach the great; second, considering the capacity is insufficient, temporarily speaking of the small; third, not speaking of the great; fourth, concluding that there is no concealment. The first two points are as stated in the text. The third, 'not speaking of the great,' mentions 'Vigala' (毗伽羅, Vigala) debaters. Here, it means the root of words, in the 河西(Hexi) region, it is said to be the root of worldly words, the discourse of scriptures and sounds, propagating and mastering the four kinds of eloquence, criticizing worldly dharmas, and praising the dharma of transcending the world. The language is elegant, and the meaning is profound. Although it is an external discourse, it has no evil dharmas. Could it not be the doing of a Bodhisattva (善權大士, Shanquan Dashi) of skillful means? The questions and answers within can be sought out. The fourth conclusion is as stated in the text. From 'Buddha said, 'Excellent!'' (佛言善哉, Foyan shanzai) onwards, it combines the initial analogy. First, narrating and praising is precisely for the sake of speaking of the great teaching. Next, using 'Shravakas' (諸聲聞, Zhushengwen) onwards, it combines the temporary speaking of the small teaching. Third, 'and not for' (而不為, Erbuwei) onwards, it combines not speaking of the great teaching. Fourth, 'Good man, like that...' (善男子如彼, Shannanzi rubi) onwards, it combines no secret treasure. Next, from 'Like that elder teaching half a letter...' (如彼長者教半字, Rubi zhangzhe jiao banzi) onwards, it is openly making the analogy secretly. Next, 'So-called...' (所謂, Suowei) onwards, it combines as stated in the text. In the past, this passage was cited to prove that impermanence is the small vehicle, and permanence is the great vehicle. Xinghuang raised a question about this, saying that the Mahaprajnaparamita Sutra (大品般若經, Dapin Borejing) also explains impermanence, so it should belong to the small vehicle. The explanation is that impermanence is common to both the small and great vehicles, and it is said that half a letter and a full letter should also be understood in this way. Now it is explained that impermanence is the Tripitaka teaching, permanence and impermanence are the common teaching, permanence is the separate teaching, that is, permanence and impermanence are neither permanent nor impermanent, which is the perfect teaching. The various sutras should be distinguished using four meanings. How can they be generalized and cause disputes? Third, 'Furthermore' (複次, Fuchi) onwards, the Dragon King's clouds and thunder are used to compare those who have no secret causes and conditions. Not sowing seeds is the cause of no secret, and not sprouting is the cause of no opening, as stated in the text. Third, 'Kashyapa said again' (迦葉復言, Jiaye fuyan) is the text of understanding and comprehending. Next, 'As the Buddha said' (如佛所說, Rufo suoshuo) onwards is the discussion of meaning. It is again divided into two parts, first the discussion of meaning.
次領解。初論義有兩番問答。初問有三。先領今常。次引昔無常。三問云何。佛答為二。初明昔權。后明今實。初昔權中雲波斯匿者。鴦掘經雲和悅。阿含經云祖母養。次我今下明實舌墮落者以常為無常致招此過。彭城寺嵩法師云。佛智流動臨無常時舌爛口中此尚不易。迦葉復言去是第二番問答。此問近從如來常存無有變易生。偈迮但三問長行有四問。佛答初問有三意。無積聚者舉積明無積聚。積聚有二者是明無積之積。僧亦如是者是明積之無積。聲聞是有為者聲聞作意故是有為。非時取證故名積聚。菩薩無作中行故曰無為。不以空為證名無積聚(云云)。次亦得名為者答第二問。跡難尋者答第三問。我說是人者答第四問。今明佛答四問廣顯常住。無積是凈知足是樂難尋是我無至處是常。復此無積是無集。知足是無苦。難尋是有道。無至是有滅。有滅故無苦有道故無集。道之與滅皆常樂我凈常存之義明矣。次迦葉復言者是領解也。從佛告迦葉所言大者去。有人用此文述成迦葉今從此去。第二正明解脫文為三。初略明解脫。次廣明解脫。三總結解脫。略又二。初略說解脫。次論義。略說為三。一舉廣大二舉無創疣。三解脫處。包攝無外不可求其涯底故言廣博。淫怒癡盡患累都除故無創疣。境智相應故名為處。是為略說三
點不得相離。亦是體用成就亦是自他具足。三意雖略義理粗周。就廣大文有法有譬。所言大者其性廣博此是隨名訓釋不可謂是待小之大。何者上文以常釋大。此以廣釋大。下以不思議釋大。當知此大乃是絕待不思議大。譬有豎橫兩意人雖多德要在壽命。壽命無量即是豎譬合於內行。行雖多涂貴在正法。故言為人中勝。如我所說下。一人具八多有功能即橫明眾德。將譬望法具以橫豎釋大。次從所言涅槃下明無創疣。有人引此翻涅槃為無累。無累即是無疣。興皇解云涅槃外國總名解脫。此間別稱理應。以此總翻彼總以此別翻彼別。何得用解脫別名翻彼總名而翻涅槃為解脫。今不翻總而但翻別為無疣者正言總能兼別別有無疣之義。故以別釋總如此翻名那可混濫。就文有法譬合。法說自無創疣。譬說治他創疣只是互現。三從解脫處文為二。一自解脫。二調伏他。初文中言處者。第一義諦而為處所。不會此處不得解脫。自安此處復調伏他。普賢觀云常波羅密所攝成處。此又云以是真實甚深義處。當知以第一義諦為處明矣。次隨有調伏下化他處者。非但顯圓亦是斥小。昔法身般若雖化眾生而無解脫。無餘解脫無餘二德一入永謝。尚自不能一處調他況復處處。今之解脫隨十法界六道四聖。但是眾生須調伏者。普于其處而調伏之。雖在
【現代漢語翻譯】 現代漢語譯本 點不得相離，也是體用成就，也是自他具足。這三層意思雖然簡略，但義理大致周全。就廣大的文義來說，有法說，有譬喻。所說的大，是其性質廣博，這是隨文釋義，不可認為是大與小相對而言的大。為什麼呢？上文用『常』來解釋『大』，這裡用『廣』來解釋『大』，下文用『不可思議』來解釋『大』。應當知道，這個『大』是絕對的、不可思議的『大』。 譬如，有豎向和橫向兩種意義，人雖然有很多德行，但關鍵在於壽命。壽命無量，就是豎向的譬喻，與內行相合。修行雖然有很多途徑，但貴在正法，所以說『為人中勝』。如下文所說，一人具備八種以上的功能，就是橫向說明眾多的德行。用譬喻來比照佛法，用橫向和豎向來解釋『大』。 其次，從『所言涅槃』以下，說明沒有創傷和瘢痕。有人引用這句話，將涅槃翻譯為『無累』，『無累』就是沒有瘢痕。興皇法師解釋說，『涅槃』是外國的總稱，意思是『解脫』，而這裡是別稱，理應如此。用總稱來翻譯彼方的總稱，用別稱來翻譯彼方的別稱。怎麼能用『解脫』這個別稱來翻譯彼方的總稱，而將涅槃翻譯為『解脫』呢？現在不翻譯總稱，而只翻譯別稱，為『無疣』，正是說總稱能包含別稱，別稱有『無疣』的含義。所以用別稱來解釋總稱，這樣翻譯名稱怎麼能混淆呢？ 就文義來說，有法說、譬喻和合說。法說自身沒有創傷和瘢痕，譬喻說醫治他人的創傷和瘢痕，這只是互相顯現。第三，從『解脫處』開始，文義分為兩部分：一是自身解脫，二是調伏他人。在第一部分中，『處』指的是第一義諦，是解脫的處所。不領會這個處所，就不能得到解脫。自身安住于這個處所，又能調伏他人。《普賢觀》說，常波羅蜜所攝成的處所。這裡又說，以是真實甚深義處。應當知道，以第一義諦為處所，是很明顯的。 其次，隨著『隨有調伏』以下，是化他處所。這不僅是顯揚圓滿之教，也是貶斥小乘之教。過去，法身般若雖然化度眾生，但沒有解脫。無餘解脫，無餘二德，一旦進入就永遠消失。尚且不能在一個地方調伏他人，更何況處處調伏？現在的解脫，隨著十法界、六道四聖，只要是眾生需要調伏的，就在那個地方調伏他們。即使在...
【English Translation】 English version They cannot be separated. It is the accomplishment of substance and function, and it is the completeness of self and other. Although the three meanings are brief, the principles are roughly complete. In the vast text, there are Dharma explanations and metaphors. What is meant by 'great' is its vast and extensive nature. This is an explanation according to the name and should not be considered 'great' in relation to 'small'. Why? Because the previous text explains 'great' with 'constant', this explains 'great' with 'vast', and the following explains 'great' with 'inconceivable'. It should be known that this 'great' is absolutely independent and inconceivably great. For example, there are two meanings, vertical and horizontal. Although people have many virtues, the key lies in longevity. Immeasurable longevity is a vertical metaphor that aligns with inner practice. Although there are many paths of practice, the most important is the right Dharma, hence the saying 'superior among people'. As I will explain below, one person possessing eight or more functions horizontally illustrates numerous virtues. Comparing metaphors to the Dharma, the 'great' is explained with both vertical and horizontal aspects. Next, from 'What is meant by Nirvana' onwards, it explains the absence of wounds and scars. Some people cite this to translate Nirvana as 'without accumulation', and 'without accumulation' means without scars. Master Xinghuang explains that 'Nirvana' is a general term in foreign countries, meaning 'liberation', while here it is a specific term, which is appropriate. Use the general term to translate the general term of the other side, and use the specific term to translate the specific term of the other side. How can one use the specific term 'liberation' to translate the general term of the other side and translate Nirvana as 'liberation'? Now, we do not translate the general term but only translate the specific term as 'without scars', which precisely means that the general term can encompass the specific term, and the specific term has the meaning of 'without scars'. Therefore, using the specific term to explain the general term, how can such translation of names be confused? In terms of the text, there are Dharma explanations, metaphors, and combined explanations. The Dharma explanation says that oneself has no wounds or scars, and the metaphor says that one heals the wounds and scars of others. This is merely mutual manifestation. Third, starting from 'the place of liberation', the text is divided into two parts: one is self-liberation, and the other is taming others. In the first part, 'place' refers to the First Truth, which is the place of liberation. Without understanding this place, one cannot attain liberation. One dwells in this place and also tames others. The 'Universal Worthy Contemplation' says, 'the place accomplished by the constant Paramita'. Here it also says, 'this is the place of true and profound meaning'. It should be known that taking the First Truth as the place is very clear. Next, following 'according to those who are tamed', is the place of transforming others. This is not only to promote the perfect teaching but also to criticize the Hinayana teaching. In the past, although the Dharmakaya Prajna transformed sentient beings, there was no liberation. The remaining liberation, the remaining two virtues, once entered, disappear forever. One cannot even tame others in one place, let alone tame them everywhere? The current liberation, following the Ten Dharma Realms, the Six Paths, and the Four Saints, wherever sentient beings need to be tamed, they are tamed in that place. Even in...
地獄身心不苦。雖在畜生而無怖畏。雖在餓鬼恒無飢渴。雖在人天無人天事。雖在二乘以佛道聲大悲教他。於一切處都無創疣染著之累。以是義故名解脫處。非直觸處無染。又有般若照明法身自在。只解脫處三點具足。斥昔顯今其義明矣。二迦葉白下是論義。上明三義此但論兩。初二番問答論無創疣義如文。后三番問答論解脫處。初番如文。次番問答為二。初問雙標。次答中二。初雙釋。次雙結。舊解常住佛果有色而引此文。又一師云佛果無色。而言色者妙慧顯然故名為色。二能應為色。又有說云三聚之中二聚非色一聚是色。取色聚顯然喻佛果解脫。興皇云若定有色定無色者不應安或。或者無緣作色無色。然法身非色非無色。而或色者是無色色。或無色者是色無色。以是義故二乘不解非其境界。聲聞無色者小乘患色猶如桎梏為說無色。菩薩能體色無色故言妙色湛然。今皆不然解脫之體何曾是色及與非色。下文云不可說色及以非色。不可說空及與不空。為兩緣故言色非色非色亦色色亦非色色非色不可思議。第三問答正顯此義。乃是諸佛境界非聲聞緣覺所知即其義也。二爾時迦葉白佛唯愿哀憫下是廣明解脫。有問有答。問或為二。涅槃行是問因。解脫之義是問果。觀師云不須分別因之與果。直是問此解脫行德行德是行。今
【現代漢語翻譯】 現代漢語譯本 地獄的身心並不痛苦。即使身處畜生道也沒有怖畏。即使身處餓鬼道也永遠沒有飢渴。即使身處人天道也沒有人天道的煩惱。即使身處聲聞、緣覺二乘，也能以佛道之聲宣揚大悲教法。在任何地方都沒有創傷、瘢痕、污染和執著的累贅。因為這個緣故，稱為解脫之處。不僅僅是接觸之處沒有污染，而且還有般若智慧照亮法身，使其自在。僅僅解脫之處就具備這三點。否定過去，彰顯現在，其中的意義非常明顯。二、迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）在下面陳述的是論義。上面闡明了三種意義，這裡只討論兩種。最初兩次問答討論的是沒有創傷和瘢痕的意義，就像經文所說的那樣。後面三次問答討論的是解脫之處。第一次問答就像經文所說的那樣。第二次問答分為兩部分。首先是提問時同時標明兩個方面。其次是回答中包含兩層意思。首先是同時解釋。其次是同時總結。舊的解釋認為常住的佛果是有色的，並引用這段經文來證明。還有一位法師說佛果沒有顏色，而說有色是因為妙慧非常明顯，所以稱為色。二、能應化為色。還有一種說法是，在三聚（三種聚集，指戒聚、定聚、慧聚）之中，有兩聚不是色，有一聚是色。取色聚的明顯來比喻佛果的解脫。興皇（僧朗，南北朝時期三論宗的代表人物）說，如果一定是色或一定不是色，就不應該用『或』字。『或』字表示沒有因緣可以成為色或無色。然而，法身既不是色也不是無色。而『或色』是指沒有。『或無色』是指色無色。因為這個緣故，二乘（聲聞乘和緣覺乘）不理解，這不是他們的境界。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）認為無色，是因為小乘（Hinayana，佛教的一個主要流派，又稱聲聞乘）害怕色就像害怕枷鎖一樣，所以為他們宣說無色。菩薩（Bodhisattva，發願救度一切眾生的修行者）能夠體悟色和無色，所以說妙色湛然。現在這些解釋都不對，解脫的本體怎麼可能是色或者不是色呢？下面的經文說：『不可說色以及非色，不可說空以及不空。』因為兩種緣故，說色非色，非色也，亦非**非色，不可思議。第三次問答正是爲了彰顯這個意義。這是諸佛的境界，不是聲聞緣覺所能知道的，這就是其中的意義。二、爾時迦葉白佛唯愿哀憫下是廣明解脫。有問有答。問或為二。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）行是問因。解脫之義是問果。觀師說不需要分別因和果。直接問這個解脫行德，行德就是行。現在
【English Translation】 English version The body and mind in hell are not suffering. Even in the animal realm, there is no fear. Even in the hungry ghost realm, there is never hunger or thirst. Even in the human and celestial realms, there are no affairs of humans and celestials. Even in the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), one proclaims the Great Compassion teachings of the Buddha path with a loud voice to others. In all places, there is no burden of wounds, scars, defilements, or attachments. For this reason, it is called the place of liberation. Not only is there no defilement at the point of contact, but there is also Prajna (wisdom) illuminating the Dharmakaya (Dharma body), making it free and at ease. The three aspects are fully present in the place of liberation alone. Denying the past and revealing the present, the meaning is very clear. 2. Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) below presents the arguments. The above clarifies three meanings, but this only discusses two. The first two questions and answers discuss the meaning of no wounds or scars, as the text says. The last three questions and answers discuss the place of liberation. The first question and answer is as the text says. The second question and answer is divided into two parts. First, the question simultaneously marks both aspects. Second, the answer contains two layers of meaning. First, simultaneous explanation. Second, simultaneous conclusion. The old interpretation believes that the permanent Buddha fruit has form and cites this passage to prove it. Another teacher says that the Buddha fruit has no form, and saying it has form is because the wonderful wisdom is very clear, so it is called form. 2. The ability to respond is form. Another saying is that among the three aggregates (Skandha, the three accumulations, referring to the aggregates of morality, concentration, and wisdom), two are not form, and one is form. Taking the clarity of the form aggregate as a metaphor for the liberation of the Buddha fruit. Xinghuang (Senglang, a representative figure of the Three Treatise School during the Northern and Southern Dynasties) said that if it is definitely form or definitely not form, the word 'or' should not be used. The word 'or' indicates that there is no cause to become form or formless. However, the Dharmakaya is neither form nor formless. And 'or form' refers to no . 'Or formless' refers to form and formless. For this reason, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand, this is not their realm. Śrāvaka (a practitioner who attains enlightenment by hearing the Buddha's teachings) considers formlessness because the Hinayana (a major branch of Buddhism, also known as Śrāvakayāna) fears form like shackles, so they preach formlessness to them. Bodhisattvas (beings who vow to save all sentient beings) can realize form and formlessness, so it is said that wonderful form is clear and still. Now these explanations are all wrong, how can the essence of liberation be form or not form? The following text says: 'It cannot be said to be form or non-form, it cannot be said to be emptiness or non-emptiness.' Because of two reasons, it is said to be form and non-form, non-form is also , also not ** non-form, inconceivable. The third question and answer is precisely to reveal this meaning. This is the realm of the Buddhas, not known by Śrāvakas and Pratyekabuddhas, that is the meaning. 2. At that time, Kāśyapa said to the Buddha, 'May you have mercy,' below is the extensive explanation of liberation. There are questions and answers. The question 'or' is divided into two. Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death) practice is the cause of the question. The meaning of liberation is the result of the question. Guan Shi said that there is no need to distinguish between cause and effect. Directly ask about this liberation practice virtue, practice virtue is practice. Now
謂不然乃是請廣上三義。行者衡音謂是施行演暢令其開廣請廣上廣博意。言解脫者請廣上無創疣意。義者請廣上解脫處。上三義既略今是廣請。云何余解。次答中相傳有百句。招提云就頭首數止有八十四五。若大小合數有九十七八。極細為言有一百餘。但一百是數之圓名故言百句。例如大品百波羅蜜唯有九十(云云)。古來未見釋此百句。唯真諦三藏一卷義記略不可解。天臺大師曾於靈石一夏釋此百句解脫。一句之中皆作百句。凡萬法門先學自飽。而不錄之今無以傳。惜哉惜哉後代無聞。上舉三義略釋解脫。后百句廣明於一一句備于橫豎。無有創疣到解脫處調伏眾生句句悉爾。何者三點相即具足無缺。三義具足止可懸照豈可厝言。欲廣明之為力不足。鉆仰不已輒分其文。初從名為遠離去至譬如日月不逼眾生。廣上無創疣義(三紙)從名無動法至不生一念之善。廣上解脫處義(一十七行)從譬如谷聚去至譬如幻物。廣上其性廣博義(一紙六行)又從無有身體去至能救一切怖畏者。更廣上無創疣義(一紙十八行)又從即是歸處去至洗浴還家。更廣上解脫處義(二紙)又從無作樂去至斷一切貪一切相。更廣上無創疣義(三十七行)此中既是廣說之文重釋無咎。觀師偏解一兩句云解脫不爾雖無此岸而有彼岸者彼此相對。若雙非
【現代漢語翻譯】 現代漢語譯本： 說不然，乃是請廣（qing guang，請求弘揚）以上的三種意義。行者衡音說，這是施行演暢，令其開廣，請廣以上廣博之意。言解脫者，請廣以上無創疣（wu chuang you，沒有瑕疵）之意。義者，請廣以上解脫之處。以上三種意義已經簡略，現在是廣請。如何其餘解釋？其次回答中相傳有百句。招提（zhao ti，寺院）說就頭首數只有八十四五。若大小合數有九十七八。極其細微而言有一百餘。但一百是數的圓滿之名，故言百句。例如大品般若經的百波羅蜜（bai bo luo mi，一百種到達彼岸的方法）唯有九十（云云）。古來未見解釋此百句。唯有真諦（Zhen諦，印度僧人）三藏一卷義記略微不可解。天臺大師（Tian Tai Da Shi，佛教宗師）曾在靈石一夏解釋此百句解脫。一句之中皆作百句。凡萬法門先學自飽。而不錄之，今無以傳。可惜啊可惜啊，後代無聞。上舉三種意義簡略解釋解脫。后百句廣明於一句一句，備于橫豎。無有創疣，到達解脫之處，調伏眾生，句句悉爾。何者三點相即具足無缺。三義具足止可懸照，豈可厝言。欲廣明之為力不足。鉆仰不已，輒分其文。初從名為遠離去至譬如日月不逼眾生。廣上無創疣義（三紙）。從名無動法至不生一念之善。廣上解脫處義（一十七行）。從譬如谷聚去至譬如幻物。廣上其性廣博義（一紙六行）。又從無有身體去至能救一切怖畏者。更廣上無創疣義（一紙十八行）。又從即是歸處去至洗浴還家。更廣上解脫處義（二紙）。又從無作樂去至斷一切貪一切相。更廣上無創疣義（三十七行）。此中既是廣說之文，重釋無咎。觀師偏解一兩句云解脫不爾，雖無此岸而有彼岸者，彼此相對。若雙非
【English Translation】 English version: 'To say it is not so' means to request the three meanings of 'Guang Shang' (請廣, requesting extensive explanation). The practitioner Hengyin says that this is to implement, expound, and broaden, requesting 'Guang Shang' to mean extensive and broad. 'To speak of liberation' means requesting 'Guang Shang' to mean without flaws or blemishes ('Wu Chuang You' 無創疣). 'Meaning' means requesting 'Guang Shang' to mean the place of liberation. The above three meanings have been briefly stated; now it is an extensive request. How else can it be explained? Secondly, it is said that there are one hundred sentences transmitted in the answer. Zhaoti (招提, monastery) says that counting only the main points, there are only eighty-four or five. If the large and small are combined, there are ninety-seven or eight. Speaking extremely finely, there are over one hundred. However, one hundred is a round number, hence the term 'one hundred sentences.' For example, the one hundred Paramitas (bai bo luo mi, 百波羅蜜, one hundred perfections) in the Great Perfection of Wisdom Sutra only have ninety (etc.). Since ancient times, no one has been seen to explain these one hundred sentences. Only the Tripitaka Master, Zhen諦 (Zhen諦, Indian monk), has a volume of notes that are slightly incomprehensible. The Tiantai Master (Tian Tai Da Shi, 天臺大師, Buddhist master) once spent a summer at Lingshi explaining these one hundred sentences of liberation. Within each sentence, he made one hundred sentences. For all Dharma gates, one must first learn to be satisfied. But it was not recorded, so there is no way to transmit it now. Alas, alas, later generations will not hear of it. The above three meanings briefly explain liberation. The latter one hundred sentences extensively clarify each sentence, complete in both horizontal and vertical aspects. Without flaws or blemishes, reaching the place of liberation, taming sentient beings, each and every sentence is like this. What are the three points that are identical, complete, and without lack? The three meanings are complete, only to be contemplated from afar; how can they be put into words? To extensively clarify them is beyond my ability. Ceaselessly looking up to them, I venture to divide the text. Initially, from 'name is to depart from' to 'like the sun and moon not oppressing sentient beings,' extensively explaining the meaning of 'Guang Shang' as without flaws or blemishes (three pages). From 'name is the immovable Dharma' to 'not generating a single thought of goodness,' extensively explaining the meaning of 'Guang Shang' as the place of liberation (seventeen lines). From 'like a pile of grain' to 'like an illusion,' extensively explaining the meaning of 'Guang Shang' as its nature being broad and extensive (one page and six lines). Furthermore, from 'without a body' to 'able to save all those who are afraid,' further extensively explaining the meaning of 'Guang Shang' as without flaws or blemishes (one page and eighteen lines). Furthermore, from 'is the place to return' to 'bathing and returning home,' further extensively explaining the meaning of 'Guang Shang' as the place of liberation (two pages). Furthermore, from 'no action, joy' to 'cutting off all greed, all forms,' further extensively explaining the meaning of 'Guang Shang' as without flaws or blemishes (thirty-seven lines). Since this is an extensive explanation, re-explaining is not a fault. The teacher Guan's biased explanation of one or two sentences says that liberation is not so; although there is no this shore, there is a other shore, which are relative to each other. If both are negated
者如非彼此此彼既去然後以非彼非此結之。例如絕待非小非大結之為大。非彼非此結為彼岸。又相待釋如惡墜善升。將非顯是此岸是生死彼岸名涅槃。欲貶下劣尊于高勝故言雖無此岸而有彼岸。又解脫者斷四毒蛇取四鈍使以為四蛇。謂貪瞋癡慢。正言此四通於見思能傷法身損慧命。問斷惑是因解脫是果。云何解脫斷四毒蛇。開善引經云無明力大佛菩提智之所能斷。果有等覺妙覺等覺即斷。莊嚴引經云上士者斷無上不斷。觀師云果地非斷非不斷緣宜聞斷如開善。緣宜不斷。如莊嚴。今若取四教義。三藏果斷因不斷。通教因時斷正果起斷習。別教因斷多分果斷一分。圓教從因至果皆稱佛智皆非斷非不斷。不斷而斷斷即不斷。斷一切有去。是去理外生死出生無漏善法。即是就理內涅槃。斷塞諸道者斷有所得諸道。若我無我四句皆除。不除我見者不除理內之我。今明斷一切有即是破假。出生無漏即是入空。斷塞諸道即是雙非二邊。不除我見即是入中。名為解脫。此義比諸師明哲自見之。三從三跳三歸去是總結解脫。又二。一總結二論義。總結者三跳免怖結上無創疣。三歸結上解脫處。即一而三是橫廣。即三而一是豎深。結上其性廣博。他解畏獵師故三跳。怖魔外故三歸。初跳喻歸僧。離蠟者猶近第二跳喻歸法。第三跳喻歸佛。
【現代漢語翻譯】 現代漢語譯本： 這些情況就像用『非此非彼』來否定『彼此』，既然已經去除了『彼此』，然後用『非彼非此』來總結。例如，用否定對立的『非小非大』來歸結為『大』。用『非彼非此』來歸結為『彼岸』（到達解脫的境界）。 又比如用相對待的方式來解釋，惡行會導致墮落，善行會導致提升。用否定來彰顯肯定，此岸（saṃsāra）是生死輪迴，彼岸（nirvāṇa）名為涅槃（寂滅）。想要貶低低劣的，尊崇高勝的，所以說雖然沒有此岸，但有彼岸。 又比如解脫的人，斷除四種毒蛇，拿走四種遲鈍的工具作為四條蛇。這四種毒蛇指的是貪（lobha）、嗔（dveṣa）、癡（moha）、慢（māna）。準確地說，這四種毒蛇貫穿于見惑和思惑，能夠傷害法身，損害慧命。問：斷除迷惑是因，解脫是果。為什麼說解脫是斷除四種毒蛇？ 開善（Kāishàn）引用經文說，無明（avidyā）的力量非常大，只有佛陀的菩提智慧才能斷除。果位有等覺（samata-jñāna）和妙覺（samyak-saṃbodhi）等，等覺就斷除了。莊嚴（Zhuāngyán）引用經文說，上士斷除無上，而不是不斷除。 觀師（Guān Shī）說，果地非斷也非不斷，根據情況應該聽聞斷除，如開善所說。根據情況不應該斷除，如莊嚴所說。現在如果採用天臺四教（Tiāntái sìjiào）的義理，藏教（Tripiṭaka）是果斷因不斷，通教（common teaching）是因時斷除，正果生起時斷除習氣，別教（distinct teaching）是因斷除大部分，果斷除一小部分，圓教（perfect teaching）是從因到果都稱為佛智，都是非斷也非不斷。不斷而斷，斷即不斷。斷除一切有，就是去除理外的生死，出生無漏的善法，就是就理內的涅槃。 斷塞諸道，就是斷除有所得的各種道。如果『我』（ātman）和『非我』（anātman）四句都去除，不去除我見，就是不去除理內的『我』。現在說明斷除一切有，就是破除假象，出生無漏，就是進入空性，斷塞諸道，就是雙重否定兩邊，不去除我見，就是進入中道，名為解脫。這個義理，希望各位明智之士自己去領會。 『三從三跳三歸去』是總結解脫。又分為兩種，一是總結，二是論義。總結是指『三跳』免除怖畏，總結上面沒有創傷和疣贅。『三歸』總結上面的解脫之處，即一而三是橫向的廣博，即三而一是縱向的深刻，總結其性廣博。其他的解釋是畏懼獵師所以三跳，怖畏魔外所以三歸。初跳比喻歸僧（Saṅgha），離開蠟像還很近；第二跳比喻歸法（Dharma）；第三跳比喻歸佛（Buddha）。
【English Translation】 English version: These are like negating 'this and that' with 'neither this nor that.' Since 'this and that' have been removed, then conclude with 'neither that nor this.' For example, concluding the negation of opposites 'neither small nor large' as 'large.' Concluding 'neither that nor this' as 'the other shore' (reaching the state of liberation). Also, explaining through relativity, evil leads to falling, and good leads to rising. Using negation to reveal affirmation, this shore (saṃsāra) is the cycle of birth and death, and the other shore (nirvāṇa) is called Nirvana (extinction). Wanting to belittle the inferior and honor the superior, it is said that although there is no this shore, there is the other shore. Furthermore, a liberated person eradicates the four poisonous snakes, taking away the four dull instruments as the four snakes. These four poisonous snakes refer to greed (lobha), hatred (dveṣa), delusion (moha), and pride (māna). To be precise, these four poisonous snakes permeate the afflictions of views and emotions, capable of harming the Dharma body and damaging the wisdom life. Question: Eradicating delusion is the cause, and liberation is the result. Why is it said that liberation is eradicating the four poisonous snakes? Kāishàn quotes a sutra saying that the power of ignorance (avidyā) is very great, and only the Buddha's Bodhi wisdom can eradicate it. The fruit positions include Equal Enlightenment (samata-jñāna) and Wonderful Enlightenment (samyak-saṃbodhi), and Equal Enlightenment eradicates it. Zhuāngyán quotes a sutra saying that superior individuals eradicate the unsurpassed, rather than not eradicating it. Master Guān says that the fruit ground is neither eradicating nor not eradicating; depending on the situation, one should hear about eradication, as Kāishàn says. Depending on the situation, one should not eradicate, as Zhuāngyán says. Now, if we adopt the meaning of the Tiāntái four teachings (Tiāntái sìjiào), the Tripiṭaka teaching is that the fruit is eradicated but the cause is not, the common teaching is that the cause is eradicated at the time, and when the true fruit arises, the habits are eradicated, the distinct teaching is that the cause eradicates most of it, and the fruit eradicates a small part, and the perfect teaching is that from cause to fruit, all are called Buddha wisdom, and all are neither eradicating nor not eradicating. Eradicating without eradicating, eradicating is not eradicating. Eradicating all existence is removing the birth and death outside of principle, and giving rise to unconditioned good Dharma is being in Nirvana within principle. Cutting off all paths is cutting off all paths of attainment. If the four sentences of 'self' (ātman) and 'non-self' (anātman) are all removed, not removing the view of self is not removing the 'self' within principle. Now, explaining that eradicating all existence is breaking through illusion, giving rise to the unconditioned is entering emptiness, cutting off all paths is doubly negating both sides, and not removing the view of self is entering the middle way, which is called liberation. May all wise individuals understand this meaning for themselves. 'Three departures, three jumps, and three returns' is a summary of liberation. It is further divided into two types: one is a summary, and the other is a discussion of meaning. The summary refers to the 'three jumps' avoiding fear, summarizing that there are no wounds or blemishes above. The 'three returns' summarize the place of liberation above, that is, one in three is horizontal breadth, and three in one is vertical depth, summarizing its broad nature. Other explanations are that they fear the hunter, so they jump three times, and they fear demons and outsiders, so they return three times. The first jump is a metaphor for taking refuge in the Saṅgha (community), still close to leaving the wax figure; the second jump is a metaphor for taking refuge in the Dharma (teachings); and the third jump is a metaphor for taking refuge in the Buddha (the enlightened one).
方得安隱故下文中怖鴿入舍利弗影戰怖未安。又逐三寶次第。初跳喻歸佛。次跳喻歸法。第三跳喻歸僧。具歸三寶乃得無畏。有人云前是別體三歸。後方是一體三歸。今云不爾只於此中即是一體三歸。時眾未了迦葉更問而重顯之。迦葉白佛若涅槃佛性下舉三事論義。一問三歸。二問無作樂。三問不生不滅。百句既廣略舉三問。私云于解脫後設此三問。信此三問攝萬法門。初問三歸者。既言解脫如來涅槃唯是一法只應一體一歸而已。云何言三即是舉三難一。佛答為四。一以體妙故應三。二名義科簡故應三。三引證故應三。四自在故應三。初體妙故應三。若解脫涅槃定是一體不得三者則非妙非寶不可歸依。即三而一即一而三乃是妙寶是可歸依。文云。怖畏生死故求三歸。以三歸故知涅槃一即其義也。次名義科簡者。解脫如來及以涅槃同皆是常。所以名同其義則異。從同故一從異故三。名一義異尚得為三。名義俱異何得不三。三引證應三者。昔別體僧上尚具三寶況一體佛上而不具三。四自在不定故應三者。昔為破邪說一為三三不乖一。今為破別說三為一一不乖三。如此三一乃是諸佛境界非下所知。迦葉復言去問無作樂。問為二。初領旨次云何下作難。意云若畢竟樂名涅槃者。即無所有誰受安樂。佛答為三。謂譬合結。以患故
【現代漢語翻譯】 現代漢語譯本 『方得安隱故』下文中的『怖鴿入舍利弗（Śāriputra）影戰怖未安』，又依照皈依三寶的次第。最初的跳躍比喻歸佛（Buddha），第二次跳躍比喻歸法（Dharma），第三次跳躍比喻歸僧（Saṃgha）。完全皈依三寶才能得到無畏。有人說前面是別體三歸，後面才是一體三歸。現在說不是這樣，只是在此中就是一體三歸。當時大眾沒有明白，迦葉（Kāśyapa）再次提問而重新顯明它。迦葉（Kāśyapa）稟告佛（Buddha）說，如果涅槃（Nirvāṇa）佛性（Buddha-dhātu）以下舉出三件事來論義：一問三歸，二問無作樂，三問不生不滅。百句既然廣泛，就簡略地舉出三問。私下認為在解脫（Moksha）之後設立這三個問題。相信這三個問題涵蓋了萬法之門。最初問三歸，既然說解脫（Moksha）、如來（Tathāgata）、涅槃（Nirvāṇa）唯一是一法，只應該一體一歸而已。為什麼說三？這就是舉三來為難一。佛（Buddha）回答分為四點：一是因為體性微妙所以應三，二是因為名義科簡所以應三，三是因為引證所以應三，四是因為自在所以應三。最初，體性微妙所以應三。如果解脫（Moksha）、涅槃（Nirvāṇa）一定是同一體性，不能是三，那就不是微妙，不是寶，不可歸依。即三而一，即一而三，才是妙寶，是可以歸依的。文中說：『因為怖畏生死，所以尋求三歸。因為三歸，所以知道涅槃（Nirvāṇa）一』，就是這個意思。其次，名義科簡，解脫（Moksha）、如來（Tathāgata）以及涅槃（Nirvāṇa）都同樣是常，所以名稱相同，但其意義則不同。從相同之處來說是一，從不同之處來說是三。名稱相同而意義不同尚且可以為三，名稱和意義都不同，怎麼能不三？第三，引證應三，過去在別體僧上尚且具備三寶，何況一體佛（Buddha）上而不具備。第四，自在不定所以應三，過去爲了破除邪說，說一為三，三不違背一。現在爲了破除別說，說三為一，一不違背三。這樣的三一，乃是諸佛（Buddha）的境界，不是下等所能知道的。迦葉（Kāśyapa）又問無作樂，提問分為兩部分：首先是領會旨意，其次是『云何』以下提出疑問。意思是說，如果畢竟樂名為涅槃（Nirvāṇa），那就一無所有，誰來享受安樂？佛（Buddha）回答分為三部分：譬喻、合、結。因為患病。
【English Translation】 English version 『Because one obtains peace and security,』 the following text mentions 『a frightened pigeon entering Śāriputra's (舍利弗) shadow, trembling with fear and unease.』 It also follows the order of taking refuge in the Three Jewels (三寶). The initial jump symbolizes taking refuge in the Buddha (佛), the second jump symbolizes taking refuge in the Dharma (法), and the third jump symbolizes taking refuge in the Saṃgha (僧). Only by fully taking refuge in the Three Jewels can one obtain fearlessness. Some say that the former is a separate entity of the Three Refuges, while the latter is a unified entity of the Three Refuges. Now it is said that this is not the case; it is precisely within this that the Three Refuges are unified. At that time, the assembly did not understand, so Kāśyapa (迦葉) asked again to clarify it. Kāśyapa (迦葉) reported to the Buddha (佛), saying, 『If Nirvāṇa (涅槃) is Buddha-nature (佛性),』 the following raises three matters for discussion: first, asking about the Three Refuges; second, asking about non-created bliss; and third, asking about non-arising and non-ceasing. Since the hundred verses are extensive, three questions are briefly raised. It is privately thought that these three questions are posed after liberation (Moksha). It is believed that these three questions encompass the gateway to all dharmas. The initial question about the Three Refuges is that since it is said that liberation (Moksha), the Tathāgata (如來), and Nirvāṇa (涅槃) are solely one dharma, there should only be one unified refuge. Why speak of three? This is raising three to challenge one. The Buddha (佛) answers in four points: first, because the essence is subtle, there should be three; second, because the names and meanings are categorized simply, there should be three; third, because of the citations, there should be three; and fourth, because of freedom, there should be three. Initially, because the essence is subtle, there should be three. If liberation (Moksha) and Nirvāṇa (涅槃) are definitely the same essence and cannot be three, then they are not subtle, not treasures, and cannot be taken refuge in. Being three yet one, and being one yet three, is the subtle treasure that can be taken refuge in. The text says: 『Because of fearing birth and death, one seeks the Three Refuges. Because of the Three Refuges, one knows that Nirvāṇa (涅槃) is one,』 which is the meaning. Secondly, the names and meanings are categorized simply. Liberation (Moksha), the Tathāgata (如來), and Nirvāṇa (涅槃) are all the same in being constant, so the names are the same, but their meanings are different. From the perspective of sameness, it is one; from the perspective of difference, it is three. If the names are the same but the meanings are different, it can still be three; how can it not be three if both the names and meanings are different? Thirdly, the citations should be three. In the past, the separate entity of the Saṃgha (僧) still possessed the Three Jewels; how much more so should the unified Buddha (佛) possess them? Fourthly, freedom is not fixed, so there should be three. In the past, to refute heretical views, one was spoken of as three, and three did not contradict one. Now, to refute separate views, three are spoken of as one, and one does not contradict three. Such three and one are the realm of the Buddhas (佛), not something that lower beings can know. Kāśyapa (迦葉) then asked about non-created bliss. The question is divided into two parts: first, understanding the meaning; second, questioning from 『How』 onwards. The meaning is that if ultimate bliss is called Nirvāṇa (涅槃), then there is nothing, and who will enjoy the bliss? The Buddha (佛) answers in three parts: metaphor, combination, and conclusion. Because of illness.
吐吐故無復所有乃名為樂。佛無受樂亦復如是。迦葉復言去問不生滅有七問答。前四如文。第五問云何如來作二種說者。此問從何生上來或以虛空喻佛身或不用。或以云雷喻佛身或不用。或言一三或言三一。執此為難云作二種說。佛以兩譬答。害佛害母身雖不壞逆罪已成。皆不可定說。若言身壞身實不壞。若言無罪其實得罪。如來知時或時定說或不定說。以四悉檀皆不虛也。三迦葉白佛去是領解。四佛贊去是述成也。
大般涅槃經疏卷第九 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十
隋章安頂法師撰
唐天臺沙門湛然再治
四依品
四者數也。依者憑也。一切世間憑之得益故言四依。憑有二種。一憑自法取益。二憑他取益。若唯憑法不兼憑人不名為依。若憑人者兼得於法。文云四人出世護持建立利益義強故立四依。答上云何得廣大為眾作依止問。廣大法也。得者人也。直論廣大亦可依止未必有人。若得法者人必有法。上問得法人今答得法人。故知從人立四依名。又昔人雜真偽依法簡人。今法混小大依人簡法。今依正人取正法故依於四人立四依品。又昔依法簡人則其人無法法亦不遍如舍此就彼以求虛空。今明人即秉法不捨此就彼故從四人立
【現代漢語翻譯】 現代漢語譯本：吐出舊的東西，不再有任何留存，這才能稱之為快樂。佛陀沒有承受快樂，也是同樣的道理。迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）又說，之前問的關於不生不滅的問題，有七個問答。前面的四個問答如經文所述。第五個問題是：『如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）為何作出兩種不同的說法？』這個問題是從何處產生的呢？有時用虛空來比喻佛身，有時不用；有時用云雷來比喻佛身，有時不用；有時說『一』和『三』，有時說『三』和『一』。執著于這些差異，認為這是個難題，說佛陀作出了兩種不同的說法。佛陀用兩個比喻來回答。傷害佛陀和傷害母親，即使身體沒有壞，但逆罪已經成立。這些都不可定論。如果說身體壞了，但實際上身體並沒有壞；如果說沒有罪，但實際上已經得罪了。如來知道時機，有時確定地說，有時不確定地說，因為四悉檀（catuḥ-siddhānta，四種成就，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）都是真實的。迦葉對佛說，『我明白了。』佛陀讚歎迦葉，說『你說得很對。』 《大般涅槃經疏》卷第九 大正藏第 38 冊 No. 1767 《大般涅槃經疏》 《大般涅槃經疏》卷第十 隋朝章安頂法師撰 唐朝天臺沙門湛然再治 四依品 『四』是數字，『依』是依靠。一切世間依靠這四種依止而得到利益，所以稱為『四依』。依靠有兩種：一是依靠自身之法而獲得利益，二是依靠他人而獲得利益。如果僅僅依靠法，而不兼顧依靠人，就不能稱為『依』。如果依靠人，就能兼得於法。經文中說，四種人出世，護持、建立、利益眾生，意義重大，所以設立『四依』。回答前面所說的『如何才能得到廣大，作為眾生的依止』的問題。『廣大』指的是法，『得』指的是人。只說廣大，也可以作為依止，但未必有人。如果得到法的人，這個人必定有法。前面問的是得到法的人，現在回答的是得到法的人。所以知道是從人來建立『四依』之名。而且過去人們混淆真偽，依靠法來簡別人才。現在法混淆了大小，依靠人來簡別法。現在依靠正人來獲取正法，所以依靠這四種人來設立『四依品』。而且過去依靠法來簡別人，那麼這個人就沒有法，法也不能普及，就像捨棄這裡去那裡尋找虛空一樣。現在說明人就是秉持法，不捨棄這裡去那裡，所以從四種人來設立。
【English Translation】 English version: To spit out the old and have nothing left is called happiness. The Buddha (Buddha, enlightened one) has no enjoyment of happiness, and it is the same principle. Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) further said that there were seven questions and answers regarding the previous question of non-birth and non-death. The first four questions and answers are as described in the text. The fifth question is: 'Why does the Tathāgata (one of the titles of the Buddha, meaning 'one who comes as is') make two different statements?' Where does this question arise from? Sometimes the Buddha's body is likened to emptiness, and sometimes it is not; sometimes the Buddha's body is likened to clouds and thunder, and sometimes it is not; sometimes it is said 'one' and 'three,' and sometimes it is said 'three' and 'one.' Holding on to these differences, it is considered a difficult problem, saying that the Buddha makes two different statements. The Buddha answers with two metaphors. Harming the Buddha and harming one's mother, even if the body is not destroyed, the rebellious sin has already been committed. These cannot be definitively stated. If it is said that the body is destroyed, but in reality the body is not destroyed; if it is said that there is no sin, but in reality sin has been committed. The Tathāgata knows the timing, sometimes speaking definitively and sometimes not, because the four siddhāntas (catuḥ-siddhānta, four kinds of accomplishments, namely the world siddhānta, the individual siddhānta, the remedial siddhānta, and the first principle siddhānta) are all true. Kāśyapa said to the Buddha, 'I understand.' The Buddha praised Kāśyapa, saying, 'You speak correctly.' The Nirvana Sutra Commentary, Volume 9 Taisho Tripitaka Volume 38, No. 1767, The Nirvana Sutra Commentary The Nirvana Sutra Commentary, Volume 10 Composed by Dharma Master Zhang'an Ding of the Sui Dynasty Revised by Śrāmaṇa Zhanran of the Tiantai School of the Tang Dynasty Chapter on the Four Reliances 'Four' is a number, and 'reliance' means to depend on. All sentient beings in the world benefit from relying on these four reliances, so they are called the 'Four Reliances.' There are two types of reliance: one is to rely on one's own Dharma to obtain benefits, and the other is to rely on others to obtain benefits. If one only relies on the Dharma and does not also rely on people, it cannot be called 'reliance.' If one relies on people, one can also obtain the Dharma. The text says that the emergence of four types of people to protect, establish, and benefit sentient beings is of great significance, so the 'Four Reliances' are established. It answers the previous question of 'How can one obtain vastness and become a reliance for sentient beings?' 'Vastness' refers to the Dharma, and 'obtain' refers to people. Just speaking of vastness can also be a reliance, but there may not be people. If a person obtains the Dharma, that person must have the Dharma. The previous question was about the person who obtains the Dharma, and now the answer is about the person who obtains the Dharma. Therefore, it is known that the name 'Four Reliances' is established from people. Moreover, in the past, people confused the true and the false, and relied on the Dharma to distinguish people. Now the Dharma is confused with the small and the large, and people are relied on to distinguish the Dharma. Now, relying on righteous people to obtain the righteous Dharma, so relying on these four types of people to establish the 'Chapter on the Four Reliances.' Moreover, in the past, relying on the Dharma to distinguish people, then that person has no Dharma, and the Dharma cannot be universal, just like abandoning this place to go there to seek emptiness. Now it is explained that people uphold the Dharma, not abandoning this place to go there, so it is established from the four types of people.
四依品。是用四悉檀意以釋品也。問如來是正人何不作如來像。四果非正人那作四果像。答佛雖正人其出佛后故不得作如來之像。四果非正人謂四果是真福田化道易行宜作此像。問余像難者楞嚴何故種種示現。答通論悉作別存四果。自有如來為如來如來為四依。四依為如來四依為四依。四依為四果四果為四果。四果不能為四依。雖有諸義今取一塗。即是四依為四果像。問如來為四依可得四依為一依不。答上開一相為四相合四相為一相。開則百解脫合則但是如來涅槃。今從涅槃開出四依。合則還是佛為四依。問何故初令依法后令依人。答佛初出世邪人甚多使依正法簡邪人。后無邪人唯有小法令依正人簡小法亦是初。人利故。依法今人鈍故依人。究竟而論人法雙依文云依法者是法性。法性即如來舊明四依位行不同。地論人三十心前是弟子位三十心是師位。初地已上是第二依皆師位。成論人十住六心已前是弟子位。七住已上是初依師位。又云十二心已前是弟子位。十三心是初依師位。彼見華嚴十三心為主為導為尊為勝。又十七心已前弟子位。十八心已上是初依師位。又十九心已前是弟子位。二十心道種。終心是初依師位。中論師十信皆非師位。十住初心去至六住是初依師位。從七住至七地是第二依位。八地九地是第三依位。
【現代漢語翻譯】 現代漢語譯本 四依品。這是用四悉檀（Siddhanta，意為究竟的結論）的意義來解釋這一品。問：如來是正人，為什麼不製作如來像？四果（Sotapanna, Sakadagami, Anagami, Arahat，須陀洹、斯陀含、阿那含、阿羅漢）不是正人，為什麼卻製作四果像？答：佛雖然是正人，但其出現于佛滅度之後，所以不得製作如來之像。四果不是正人，因為四果是真正的福田，教化之道容易推行，所以適宜製作此像。問：如果其他像有困難，楞嚴經（Śūraṅgama Sūtra）為什麼種種示現？答：通盤來說，悉檀都可以製作，但特別存留四果。自有如來為如來，如來為四依（依法、依義、依智、依了義經），四依為如來，四依為四依。四依為四果，四果為四果。四果不能為四依。雖然有各種意義，現在取其中一種，就是四依為四果像。問：如來為四依可以理解，四依可以歸為一依嗎？答：上面分開一個相為四個相，合併四個相為一個相。分開則有百種解脫，合併則只是如來涅槃。現在從涅槃中開出四依。合併則還是佛為四依。問：為什麼最初讓人依法，然後讓人依人？答：佛最初出世時，邪人很多，讓人依靠正法來簡別邪人。後來沒有邪人，只有小法，讓人依靠正人來簡別小法，這也是因為最初人根器銳利，所以依法；現在人根器遲鈍，所以依人。究竟來說，人法雙依。經文說『依法』，就是法性。法性即是如來。舊說四依的位次和修行不同。《地論》（Daśabhūmika-śāstra）說，三十心（菩薩修行過程中的三十個階段）之前是弟子位，三十心是師位。初地（菩薩十地中的第一地）以上是第二依，都是師位。《成論》（Satyasiddhi-śāstra）說，十住（菩薩修行過程中的十個階段）六心之前是弟子位，七住以上是初依師位。又說，十二心之前是弟子位，十三心是初依師位。他們認為《華嚴經》（Avataṃsaka Sūtra）的十三心是為主、為導、為尊、為勝。又說，十七心之前是弟子位，十八心以上是初依師位。又說，十九心之前是弟子位，二十心是道種，終心是初依師位。《中論》（Mūlamadhyamakakārikā）認為，十信（菩薩修行過程中的十個階段）都不是師位。十住的初心到六住是初依師位。從七住到七地是第二依位。八地九地是第三依位。
【English Translation】 English version The Chapter on the Four Reliances. This chapter is explained using the meaning of the Four Siddhantas (Siddhanta, meaning ultimate conclusion). Question: The Tathagata (如來) is a righteous person, why not make an image of the Tathagata? The Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat) are not righteous people, why make images of the Four Fruits? Answer: Although the Buddha is a righteous person, his appearance is after the Buddha's Parinirvana, so images of the Tathagata should not be made. The Four Fruits are not righteous people, because the Four Fruits are true fields of merit, and the path of teaching is easy to practice, so it is appropriate to make these images. Question: If other images are difficult, why does the Śūraṅgama Sūtra (楞嚴經) manifest in various ways? Answer: Generally speaking, all Siddhantas can be made, but the Four Fruits are specially reserved. There is the Tathagata as the Tathagata, the Tathagata as the Four Reliances (reliance on the Law, reliance on the meaning, reliance on wisdom, reliance on the definitive sutras), the Four Reliances as the Tathagata, and the Four Reliances as the Four Reliances. The Four Reliances as the Four Fruits, and the Four Fruits as the Four Fruits. The Four Fruits cannot be the Four Reliances. Although there are various meanings, we now take one of them, which is the Four Reliances as images of the Four Fruits. Question: It is understandable that the Tathagata is the Four Reliances, can the Four Reliances be reduced to one Reliance? Answer: Above, one aspect is divided into four aspects, and four aspects are combined into one aspect. When separated, there are hundreds of liberations, but when combined, it is only the Nirvana of the Tathagata. Now, the Four Reliances are derived from Nirvana. When combined, it is still the Buddha as the Four Reliances. Question: Why do you first ask people to rely on the Law and then ask people to rely on people? Answer: When the Buddha first appeared in the world, there were many evil people, so people were asked to rely on the Right Law to distinguish evil people. Later, there were no evil people, only minor laws, so people were asked to rely on righteous people to distinguish minor laws. This is also because people's faculties were sharp at the beginning, so they relied on the Law; now people's faculties are dull, so they rely on people. Ultimately speaking, both people and the Law are relied upon. The scripture says 'rely on the Law', which is the Dharma-nature. Dharma-nature is the Tathagata. The old saying is that the positions and practices of the Four Reliances are different. The Daśabhūmika-śāstra (地論) says that before the thirty minds (thirty stages in the Bodhisattva's practice) is the disciple's position, and the thirty minds are the teacher's position. The first ground (the first of the ten grounds of a Bodhisattva) and above is the second reliance, all of which are the teacher's position. The Satyasiddhi-śāstra (成論) says that before the sixth mind of the ten abodes (ten stages in the Bodhisattva's practice) is the disciple's position, and the seventh abode and above is the teacher's position of the first reliance. It also says that before the twelfth mind is the disciple's position, and the thirteenth mind is the teacher's position of the first reliance. They believe that the thirteenth mind of the Avataṃsaka Sūtra (華嚴經) is the master, the guide, the honored, and the superior. It also says that before the seventeenth mind is the disciple's position, and the eighteenth mind and above is the teacher's position of the first reliance. It also says that before the nineteenth mind is the disciple's position, the twentieth mind is the seed of the path, and the final mind is the teacher's position of the first reliance. The Mūlamadhyamakakārikā (中論) believes that the ten faiths (ten stages in the Bodhisattva's practice) are not the teacher's position. The initial mind of the ten abodes to the sixth abode is the teacher's position of the first reliance. From the seventh abode to the seventh ground is the position of the second reliance. The eighth and ninth grounds are the position of the third reliance.
第十地是第四依位。差別為論初有煩惱無涅槃後有涅槃無煩惱。無差別論初后俱有煩惱俱有涅槃。然地人是別義。中論是圓義。成論三十心不斷別惑而於中立依別圓俱不成。今約地前未斷別惑是初依。地上斷別惑作三依者是別義。約十信是初依三十心十地斷別惑作三依者是圓義。就圓義更作通別。通者四十心共作四依。別者十信是初依。初住至六住是第二依。七住至九住是第三依。十住是第四依。余皆例爾。他明初依有師弟位。今則不爾四依通是師位能為世間作依止故。通是弟子位弘宣佛法故。別論初依唯弟子后依唯師。中間亦師亦弟子(云云)。
分此品為八。
一標名相 二辨利益 三明出時 四論植因 五判罪福 六勸供養 七簡真偽 八會今昔
初文為三。一標章嘆二列數嘆三示相嘆。標章者。大涅槃中有四種人。此四皆得涅槃法故名涅槃中人。若俱得法雲何初依具煩惱性。今明得法多種初依相似得法。后三分真得法真似合論皆在涅槃。此中通嘆四人自行化他之德。于有佛法處不令他緣擾亂故言能護。于無佛法處能令興顯故言建立有無兩處皆能住持故言憶念。此三句自行德也。有佛法處能令增上故言能多利益。無佛法處能使見聞故言憐憫。有無兩處雙作依止。今按此句嘆益他德。二從何
【現代漢語翻譯】 現代漢語譯本： 第十地是第四依位（指菩薩修行所證的果位）。差別在於，按照某些論點，最初有煩惱而沒有涅槃，之後有涅槃而沒有煩惱。而無差別論則認為，最初和之後都有煩惱，也都有涅槃。然而，地（指果位）的說法是分別的意義，中論（指中觀論）是圓融的意義。《成實論》認為三十心（指修行過程中的三十個心念）不斷除個別的迷惑，而於其中建立依止，這樣分別和圓融都不成立。現在，如果說在證得果位之前沒有斷除個別的迷惑是初依（指最初的依止），地上斷除個別的迷惑而作為三依（指三種依止）是分別的意義。如果說十信（指十種信心）是初依，三十心和十地斷除個別的迷惑而作為三依是圓融的意義。就圓融的意義來說，還可以進一步區分通和別。通指的是四十心共同作為四依。別指的是十信是初依，初住到六住是第二依，七住到九住是第三依，十住是第四依。其餘的都可以依此類推。其他宗派認為初依有師弟的位次，現在則不是這樣，四依都是師位，能夠為世間作依止，也都是弟子位，能夠弘揚佛法。分別來說，初依只是弟子，后依只是師，中間的亦師亦弟子（等等）。
將此品分為八個部分：
一、標明名稱和相狀；二、辨明利益；三、說明出現的時間；四、論述種植善因；五、判斷罪與福；六、勸導供養；七、簡別真偽；八、會合今昔。
首先是標明名稱的部分，分為三個小部分：一、標明章節並讚歎；二、列舉數量並讚歎；三、展示相狀並讚歎。標明章節是指，《大涅槃經》中有四種人。這四種人都得到涅槃之法，所以稱為涅槃中人。如果都得到了涅槃之法，為什麼初依還具有煩惱的性質呢？現在說明得到涅槃之法有多種，初依是相似地得到涅槃之法。后三種是真正地得到涅槃之法，真和似合在一起論述，都在涅槃之中。這裡總的讚歎這四種人自行化他的功德。在有佛法的地方，不讓其他因緣擾亂，所以說『能護』。在沒有佛法的地方，能夠使佛法興盛顯現，所以說『建立』。有佛法和沒有佛法的地方都能夠住持，所以說『憶念』。這三句是讚歎自行的功德。在有佛法的地方，能夠使佛法更加增上，所以說『能多利益』。在沒有佛法的地方，能夠使人見到和聽到佛法，所以說『憐憫』。有佛法和沒有佛法的地方都作為依靠和止息。現在按照這句經文來讚歎利益他人的功德。第二部分從哪裡開始
【English Translation】 English version: The tenth Bhumi (stage of bodhisattva's path) is the fourth reliance. The difference lies in the argument that initially there is affliction without Nirvana, and later there is Nirvana without affliction. The non-differential argument holds that both initially and later there are both affliction and Nirvana. However, the 'Bhumi' (stage) is a separate meaning, while the Madhyamaka (Middle Way) is a complete meaning. The Satyasiddhi Shastra (Completion of Truth Treatise) argues that the thirty minds (referring to the thirty mental states in practice) do not continuously sever individual delusions, and establishing reliance within them makes both separation and completeness untenable. Now, if we say that not severing individual delusions before attaining the Bhumi is the initial reliance, and severing individual delusions on the Bhumi to create the three reliances is the meaning of separation. If we say that the ten faiths are the initial reliance, and the thirty minds and ten Bhumis sever individual delusions to create the three reliances is the meaning of completeness. Regarding the meaning of completeness, we can further distinguish between general and specific. Generally, the forty minds together create the four reliances. Specifically, the ten faiths are the initial reliance, the first Abode to the sixth Abode is the second reliance, the seventh Abode to the ninth Abode is the third reliance, and the tenth Abode is the fourth reliance. The rest can be inferred accordingly. Others argue that the initial reliance has the positions of teacher and disciple, but now it is not so; all four reliances are the position of teacher, able to provide reliance for the world, and also the position of disciple, able to propagate the Buddha's teachings. Separately speaking, the initial reliance is only the disciple, the later reliance is only the teacher, and the middle is both teacher and disciple (etc.).
This chapter is divided into eight parts:
- Identifying Names and Characteristics; 2. Discriminating Benefits; 3. Explaining the Time of Appearance; 4. Discussing Planting Causes; 5. Judging Sin and Merit; 6. Encouraging Offerings; 7. Distinguishing Truth from Falsehood; 8. Unifying Past and Present.
First is the section on identifying names, divided into three subsections: 1. Identifying the chapter and praising; 2. Listing the numbers and praising; 3. Showing the characteristics and praising. Identifying the chapter refers to the fact that there are four types of people in the 'Great Nirvana Sutra'. All four of these people attain the Dharma of Nirvana, so they are called people in Nirvana. If they have all attained the Dharma of Nirvana, why does the initial reliance still have the nature of affliction? Now it is explained that there are many ways to attain the Dharma of Nirvana, and the initial reliance is similar to attaining the Dharma of Nirvana. The latter three are truly attaining the Dharma of Nirvana, and the true and similar are discussed together, all within Nirvana. Here, the virtues of self-cultivation and benefiting others of these four types of people are generally praised. In places where there is the Buddha's Dharma, they do not allow other conditions to disturb it, so it is said 'able to protect'. In places where there is no Buddha's Dharma, they are able to make the Buddha's Dharma flourish and appear, so it is said 'establish'. They are able to maintain both places where there is and is not the Buddha's Dharma, so it is said 'remember'. These three sentences praise the virtue of self-cultivation. In places where there is the Buddha's Dharma, they are able to make the Buddha's Dharma even more enhanced, so it is said 'able to greatly benefit'. In places where there is no Buddha's Dharma, they are able to make people see and hear the Buddha's Dharma, so it is said 'compassionate'. Both places where there is and is not the Buddha's Dharma serve as reliance and cessation. Now, according to this sentence, the merit of benefiting others is praised. The second part starts from where
等為四者列數嘆也。具煩惱性名第一者。依別教判即三十心。依圓教判即十信位。此之兩位皆斷通惑。則不得言具煩惱事皆伏別惑其事不起其性猶存故言具煩惱性。次二果名第二者。依別教判初地至六地。若依圓教一塗。別判初住至六住。準通共乘見地至薄地俱未離欲。若準大乘七地亦有未離肉身(云云)。三果為第三依者。依別教判是八九地。若依圓教一塗。別判在八住位。準小乘判不還欲界。準大乘判七地之位不還三界(云云)。第四果可解。若細就圓教判者(云云)。從云何名為去是示相嘆爲二。先示四人相。后總嘆德。初文自為四。初人相為三。一伏道相。二修行相。三位相。初伏道者。煩惱未除故名為具事。已被伏但惑體在故名為性故是伏道。次修行相者。伏惑行行不出自他。自行不出戒慧二學。化他不出生善破惡。總而言之不出權實二智。善知方便權智也。秘密之法實智也。尋文可見。八大人覺者出遺教經。少欲知足遠離精進正念正定正慧不戲論。少欲是道多欲非道。乃至不戲論是道戲論非道(云云)。三位相為三。初以凡簡聖。次以聖簡凡。后以因簡果而定其位。初是凡非聖者菩薩非佛。非第八人者用共地釋之。八人是斷道。初依是伏道故非第八。又從後向前八人地。是第八故言非第八人。第二依相亦
【現代漢語翻譯】 現代漢語譯本 這是對以上四種果位的列舉和讚歎。第一種，『具煩惱性』（具有煩惱的性質）的名稱：如果按照別教的判法，指的是三十心位；如果按照圓教的判法，指的是十信位。這兩個位次都斷除了通惑。因此不能說『具煩惱事』（具有煩惱的事相）是指已經伏藏了別惑，只是別惑的事相沒有生起，而其性質仍然存在，所以才說『具煩惱性』。 第二種，『二果』（斯陀含果）的名稱：如果按照別教的判法，指的是初地到六地；如果按照圓教，則從初住到六住。按照通教和共乘的見地，直到薄地都還沒有脫離欲界。如果按照大乘的說法，七地也有沒有脫離肉身的（此處省略）。 第三種，『三果』（阿那含果）：如果按照別教的判法，指的是八地和九地；如果按照圓教，則在八住位。按照小乘的判法，是不再返回欲界；按照大乘的判法，七地的果位是不再返回三界（此處省略）。 第四果（阿羅漢果）容易理解。如果更細緻地按照圓教來判別（此處省略）。 從『云何名為去』（如何稱之為…）開始，是展示四種果位的相狀並進行讚歎。先展示四種人的相狀，然後總括地讚歎其功德。初文分為四個部分。初人相分為三個部分：一是伏道相，二是修行相，三是位次相。首先，伏道相是指煩惱沒有斷除，所以稱為『具事』（具有事相）；已經被伏藏，但惑體的性質仍然存在，所以稱為『性』（性質），這就是伏道。 其次，修行相是指伏藏惑業的修行，不出自利利他。自利不出戒和慧兩種學問；利他不出于生善和破惡。總而言之，不出權智和實智兩種智慧。善於瞭解方便是權智，秘密之法是實智。檢視經文就可以明白。『八大人覺』（八種大人覺悟的法門）出自《遺教經》，即少欲、知足、遠離、精進、正念、正定、正慧、不戲論。少欲是道，多欲不是道；乃至不戲論是道，戲論不是道（此處省略）。 第三，位次相分為三個部分：首先用凡夫來區別聖人，其次用聖人來區別凡夫，最後用因位來區別果位，從而確定其位次。首先，是凡夫而不是聖人，菩薩不是佛。『非第八人』（不是第八種人）是用共地來解釋的。八人是斷道，初依是伏道，所以不是第八人。又從後向前數，八人地是第八，所以說『非第八人』。第二種依據的相狀也是如此。
【English Translation】 English version These are enumerations and praises of the above four stages. The first, the name of 'possessing the nature of afflictions' (具煩惱性): According to the Separate Teaching (別教) judgment, it refers to the thirty minds; according to the Perfect Teaching (圓教) judgment, it refers to the ten faiths. Both of these stages have severed the common delusions (通惑). Therefore, it cannot be said that 'possessing the affairs of afflictions' (具煩惱事) refers to having subdued the separate delusions (別惑), but only that the affairs of the separate delusions have not arisen, while their nature still exists, hence the saying 'possessing the nature of afflictions'. The second, the name of 'Second Fruit' (二果, Sakadagami): According to the Separate Teaching judgment, it refers to the first to sixth grounds; according to the Perfect Teaching, it is from the first to sixth abodes. According to the common vehicle's view, up to the Thin Ground (薄地), one has not yet detached from the desire realm. According to the Mahayana, even the seventh ground has not detached from the physical body (omitted here). The third, the 'Third Fruit' (三果, Anagami): According to the Separate Teaching judgment, it refers to the eighth and ninth grounds; according to the Perfect Teaching, it is in the eighth abode. According to the Hinayana judgment, one does not return to the desire realm; according to the Mahayana judgment, the position of the seventh ground does not return to the three realms (omitted here). The Fourth Fruit (阿羅漢果, Arhat) is easy to understand. If judged more finely according to the Perfect Teaching (omitted here). Starting from 'What is called going?' (云何名為去), it shows the characteristics of the four stages and praises them. First, it shows the characteristics of the four types of people, and then generally praises their virtues. The initial text is divided into four parts. The initial person's characteristic is divided into three parts: first, the subduing path characteristic; second, the practice characteristic; and third, the position characteristic. First, the subduing path characteristic means that afflictions have not been eliminated, so it is called 'possessing affairs' (具事); it has been subdued, but the nature of the delusion still exists, so it is called 'nature' (性), which is the subduing path. Secondly, the practice characteristic refers to the practice of subduing afflictions, which does not go beyond benefiting oneself and others. Benefiting oneself does not go beyond the two studies of precepts and wisdom; benefiting others does not go beyond generating good and destroying evil. In general, it does not go beyond the two wisdoms of expedient and real. Being good at understanding expedients is expedient wisdom, and the secret dharma is real wisdom. It can be seen by examining the text. The 'Eight Great Awakenings' (八大人覺) come from the 'Sutra of the Buddha's Last Teaching' (遺教經), namely, having few desires, being content, being detached, being diligent, having right mindfulness, having right concentration, having right wisdom, and not engaging in frivolous talk. Having few desires is the path, having many desires is not the path; and so on, not engaging in frivolous talk is the path, engaging in frivolous talk is not the path (omitted here). Thirdly, the position characteristic is divided into three parts: first, using ordinary people to distinguish saints; second, using saints to distinguish ordinary people; and finally, using the causal position to distinguish the fruit position, thereby determining its position. First, it is an ordinary person and not a saint, a Bodhisattva is not a Buddha. 'Not the eighth person' (非第八人) is explained using the common ground. The eight people are the path of severance, and the initial reliance is the subduing path, so it is not the eighth person. Also, counting from the back to the front, the ground of the eight people is the eighth, so it is said 'not the eighth person'. The characteristic of the second reliance is also like this.
三。一證相二行相三位相。初證相中若得正法者是斷道證。別惑既除佛性乃顯。與法相應修道得故。故云得法。次行相中受持正法者。即從真起行例如小乘修道之行。亦不出于自行化他。然證道行行心純是法無有非法故言不凈之物。佛聽畜者無有是處(云云)。三是名下位相小難。舊云未得色無色定。又四忍為論但得伏順未得無生寂滅。今明若準前人亦應可照以前簡后是第二人。以後簡前未得第二第三住處。準小乘中佛為第一身子第二阿難第三。此中以後向前簡之。故佛是第一。第四依是第二第三依是第三。此人未得如是第二第三住處名為菩薩。故是因位已得受記。定當得果。此人斷無明見佛性。緣熟即能八相成道。故言已得受記。古來三釋皆不可解。河西云。後人從初人受名。第四從第三。第三從第二。第二從第一。即名第一人。所以未得第二第三住處。觀師云。合凡聖兩人共作一依。但是初依未得第二第三住處。依增一集初二。二果為第二依人。初果未得第二第二果未得第三。彰此二果並有未得。同是功用。故為一依。此解易見。不同諸師。今明若依圓教初依之人。已斷通惑長別三界。豈有第二依未得色無色界住處。若依別教地前初依亦斷通惑。早過三界。不應以色無色為第二三。亦不應以初果為一住處斯陀含為
【現代漢語翻譯】 現代漢語譯本：三、一證相（Zheng Xiang，證悟的表相），二行相（Xing Xiang，修行的表相），三位相（Wei Xiang，位階的表相）。初證相中，若得正法者，是斷道證。別惑（Bie Huo，區別于根本煩惱的枝末煩惱）既除，佛性乃顯，與法相應，修道得故，故云『得法』。次行相中，受持正法者，即從真起行，例如小乘修道之行，亦不出于自行化他。然證道行行，心純是法，無有非法，故言『不凈之物，佛聽畜者，無有是處』（云云）。三是名下位相小難。舊云未得色無色定（Se Wu Se Ding，色界和無色界的禪定）。又四忍（Si Ren，四種忍位）為論，但得伏順，未得無生寂滅。今明若準前人，亦應可照，以前簡后，是第二人。以後簡前，未得第二第三住處。準小乘中，佛為第一，舍利弗（She Li Fu，佛陀的十大弟子之一）第二，阿難（A Nan，佛陀的十大弟子之一）第三。此中以後向前簡之，故佛是第一，第四依是第二，第三依是第三。此人未得如是第二第三住處，名為菩薩（Pu Sa，覺悟的有情），故是因位已得受記（Shou Ji，佛對菩薩的未來成佛的預言），定當得果。此人斷無明（Wu Ming，無知，迷惑），見佛性，緣熟即能八相成道（Ba Xiang Cheng Dao，佛陀示現成道的八個階段）。故言已得受記。古來三釋皆不可解。河西云：『後人從初人受名，第四從第三，第三從第二，第二從第一，即名第一人，所以未得第二第三住處。』觀師云：『合凡聖兩人共作一依，但是初依未得第二第三住處。依增一集初二，二果為第二依人，初果未得第二，第二果未得第三，彰此二果並有未得，同是功用，故為一依。』此解易見，不同諸師。今明若依圓教，初依之人，已斷通惑（Tong Huo，見惑和思惑的總稱），長別三界（San Jie，欲界、色界、無色界），豈有第二依未得色無色住處。若依別教，地前初依亦斷通惑，早過三界，不應以色無色為第二三，亦不應以初果（Chu Guo，須陀洹果）為一住處，斯陀含（Si Tuo Han，一來果）。 English version: Three aspects: 1. Zheng Xiang (the appearance of enlightenment), 2. Xing Xiang (the appearance of practice), 3. Wei Xiang (the appearance of stages). In the first aspect, Zheng Xiang, if one obtains the correct Dharma, it is the proof of cutting off the path. When the BIE Huo (branch afflictions that are different from fundamental afflictions) are eliminated, the Buddha-nature manifests, corresponding with the Dharma, and obtained through cultivating the path, hence it is said 'obtaining the Dharma.' In the second aspect, Xing Xiang, those who receive and uphold the correct Dharma, that is, arising from truth to practice, for example, the practice of the path in Hinayana, does not go beyond benefiting oneself and benefiting others. However, the practice of the path of enlightenment, the mind is purely Dharma, without any non-Dharma, hence it is said 'impure things, the Buddha allows to keep, there is no such place' (etc.). The third is called the lower aspect, a small difficulty. The old explanation says not yet obtaining the Se Wu Se Ding (meditative states of the Form and Formless realms). Also, the Si Ren (four stages of forbearance) are discussed, but only obtaining subjugation and compliance, not yet obtaining non-arising and extinction. Now, clarifying that if based on the previous person, it should also be able to illuminate, using the former to simplify the latter, it is the second person. Using the latter to simplify the former, not yet obtaining the second and third abodes. According to Hinayana, the Buddha is the first, She Li Fu (Sariputra, one of the Buddha's ten great disciples) is the second, and A Nan (Ananda, one of the Buddha's ten great disciples) is the third. Here, using the latter to simplify towards the former, therefore the Buddha is the first, the fourth reliance is the second, and the third reliance is the third. This person has not yet obtained such second and third abodes, and is called a Pu Sa (Bodhisattva, an enlightened being), therefore it is the causal position and has already received Shou Ji (prediction of future Buddhahood), and will definitely obtain the fruit. This person cuts off Wu Ming (ignorance), sees the Buddha-nature, and when the conditions are ripe, can achieve Buddhahood through the Ba Xiang Cheng Dao (eight stages of demonstrating the attainment of Buddhahood). Therefore, it is said that they have already received Shou Ji. The three explanations from ancient times are all incomprehensible. He Xi says: 'The later person receives the name from the first person, the fourth from the third, the third from the second, the second from the first, which is called the first person, therefore they have not yet obtained the second and third abodes.' Guan Shi says: 'Combining two people, ordinary and saintly, to make one reliance, but the initial reliance has not yet obtained the second and third abodes. Relying on the initial two of the Ekottara Agama, the two fruits are the second relying person, the first fruit has not yet obtained the second, the second fruit has not yet obtained the third, highlighting that these two fruits both have not yet obtained, and are the same function, therefore it is one reliance.' This explanation is easy to see, different from the various teachers. Now, clarifying that if relying on the perfect teaching, the person of the initial reliance has already cut off the Tong Huo (general afflictions), and permanently separated from the San Jie (Three Realms), how could there be a second reliance that has not yet obtained the abodes of the Form and Formless realms. If relying on the separate teaching, the initial reliance before the ground also cuts off the Tong Huo, and has long passed the Three Realms, it should not use the Form and Formless realms as the second and third, nor should it use the Chu Guo (Sotapanna fruit) as one abode, and the Si Tuo Han (Sakadagami fruit).
【English Translation】 Three. One, the appearance of proof; two, the appearance of practice; three, the position of stages. In the first, the appearance of proof, if one obtains the correct Dharma, it is the proof of cutting off the path. When the separate delusions are eliminated, the Buddha-nature is revealed, corresponding with the Dharma, and obtained through cultivating the path, hence it is said 'obtaining the Dharma.' Next, in the appearance of practice, those who receive and uphold the correct Dharma, that is, arising from truth to practice, for example, the practice of the path in the Hinayana, does not go beyond benefiting oneself and benefiting others. However, the practice of the path of enlightenment, the mind is purely Dharma, without any non-Dharma, hence it is said 'impure things, the Buddha allows to keep, there is no such place' (etc.). Three is called the lower position, a small difficulty. The old explanation says not yet obtaining the formless realm samadhi. Also, the four acceptances are discussed, but only obtaining submission, not yet obtaining non-arising extinction. Now, clarifying that if based on the previous person, it should also be able to illuminate, using the former to simplify the latter, it is the second person. Using the latter to simplify the former, not yet obtaining the second and third abodes. According to the Hinayana, the Buddha is the first, Sariputra is the second, and Ananda is the third. Here, using the latter to simplify towards the former, therefore the Buddha is the first, the fourth reliance is the second, and the third reliance is the third. This person has not yet obtained such second and third abodes, and is called a Bodhisattva, therefore it is the causal position and has already received prediction, and will definitely obtain the fruit. This person cuts off ignorance, sees the Buddha-nature, and when the conditions are ripe, can achieve Buddhahood through the eight aspects. Therefore, it is said that they have already received prediction. The three explanations from ancient times are all incomprehensible. He Xi says: 'The later person receives the name from the first person, the fourth from the third, the third from the second, the second from the first, which is called the first person, therefore they have not yet obtained the second and third abodes.' Guan Shi says: 'Combining two people, ordinary and saintly, to make one reliance, but the initial reliance has not yet obtained the second and third abodes. Relying on the initial two of the Ekottara Agama, the two fruits are the second relying person, the first fruit has not yet obtained the second, the second fruit has not yet obtained the third, highlighting that these two fruits both have not yet obtained, and are the same function, therefore it is one reliance.' This explanation is easy to see, different from the various teachers. Now, clarifying that if relying on the perfect teaching, the person of the initial reliance has already cut off the general delusions, and permanently separated from the three realms, how could there be a second reliance that has not yet obtained the abodes of the formless realm. If relying on the separate teaching, the initial reliance before the ground also cuts off the general delusions, and has long passed the three realms, it should not use the formless realm as the second and third, nor should it use the first fruit as one abode, the once-returning.
第二住處。第三人相亦三一證相二行相三位相。初證相乃多略示三業清凈。不誹謗正法去是口凈。及為客塵去是意凈。不藏舍利去是身凈。骨肉所覆法身隱沒名如來藏。今法身顯舍利不藏即是身凈。不論說我者重明口凈。受身無蟲重明身凈。臨終不怖即是意凈。次阿那含者為何謂去明行相名為不還。如上說者指第四卷后。不還欲界。乃至不還三界。即是往行。能入欲界不為二十五有過患所污。即是反行。往反利物即是周旋。三名為菩薩去。即判位相。第四依相亦三。一證相。二位相。三行相。雖不如前次第三義是同。初文云。斷諸煩惱者。殺通別兩賊。明其因亡。舍于重擔者。不受分段變易兩生明其果喪。逮得己利得佛所得。得作已辦者至第十地。學行窮滿是名應供。住第十地即是判位出其處所。三得自在智下即行相。得自在智即自行相。隨入所樂即化他行相。欲成佛即成結自在之智。是名四人去。二總嘆四人自行化他功德。迦葉白佛去。第二明依利益外遣魔邪內凈結業至功妙用利益世間。就文為二。初教聲聞降。二不教菩薩降。初番有問答。問為三。初唱不依二釋不依三結。唱不依如文。釋中瞿師羅翻為美音。佛答為兩。一然問觀察。二正降魔。佛是外緣內須信智。智照邪非信受正法。于佛尚須信智況復余耶。正降
【現代漢語翻譯】 現代漢語譯本 第二住處。第三人相也有三種：一、證相，二、行相，三、位相。首先是證相，大多是簡略地顯示三業清凈。不誹謗正法，這是口凈。去除客塵，這是意凈。不藏舍利，這是身凈。骨肉覆蓋，法身隱沒，名為如來藏（Tathagatagarbha）。現在法身顯現，舍利不藏，這就是身凈。不論說『我』，都著重表明口凈。受身沒有蟲子，著重表明身凈。臨終不怖畏，這就是意凈。其次，阿那含（Anagamin，不還果）是什麼？說明行相名為不還。如上所說，指的是第四卷之後。不還欲界，乃至不還三界，這就是往行。能進入欲界而不被二十五種過患所污染，這就是反行。往反利益眾生，這就是周旋。這三種名為菩薩（Bodhisattva），這是判斷位相。 第四，依相也有三種：一、證相，二、位相，三、行相。雖然不如前面那樣依次有三種含義，但意義是相同的。初文說：『斷諸煩惱』，是說殺通別兩種賊，表明其因已滅亡。『舍于重擔』，是不再承受分段變易兩種生死，表明其果已喪失。『逮得己利』，是得到佛所得到的。『得作已辦』，是到達第十地。學行窮盡圓滿，這名為應供（Arhat）。住在第十地，這是判斷位，指出其處所。『三得自在智』以下，就是行相。『得自在智』，是自行相。『隨入所樂』，是化他行相。想要成佛，就成就結自在的智慧。這名為四人。 第二，總讚歎四人自行化他的功德。『迦葉（Kasyapa）白佛』以下，第二是說明依止利益，對外遣除魔邪，對內清凈結業，達到功妙用，利益世間。就文義分為兩部分：一是教聲聞（Sravaka）降伏，二是不教菩薩降伏。第一部分有問答。問分為三部分：一、唱不依，二、解釋不依，三、總結。唱不依如文。解釋中，瞿師羅（Ghosila）翻譯為美音。佛回答分為兩部分：一、順著問題觀察，二、正式降魔。佛是外緣，內心必須有信智。智慧照見邪惡的虛妄，信心接受正法。對於佛尚且需要信智，更何況其餘呢？正式降伏。
【English Translation】 English version The second dwelling place. The third aspect of a person also has three aspects: 1. the aspect of realization, 2. the aspect of practice, and 3. the aspect of position. First is the aspect of realization, which mostly shows the purity of the three karmas in brief. Not slandering the Dharma is purity of speech. Removing the defilements of the guest is purity of mind. Not hiding the Sharira (Sarira, relics) is purity of body. The flesh and bones covering and concealing the Dharmakaya (Dharmakaya, the body of the Dharma) is called the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata). Now that the Dharmakaya is revealed and the Sharira is not hidden, this is purity of body. Regardless of speaking of 'I', it emphasizes the purity of speech. Receiving a body without worms emphasizes the purity of body. Not being afraid at the time of death is purity of mind. Next, what is an Anagamin (Anagamin, Non-Returner)? Explaining the aspect of practice is called non-returning. As mentioned above, it refers to after the fourth volume. Not returning to the desire realm, and even not returning to the three realms, this is going forth. Being able to enter the desire realm without being defiled by the twenty-five faults, this is returning. Going forth and returning to benefit beings is called circumambulation. These three are called Bodhisattvas (Bodhisattva), which is judging the position. Fourth, the aspect of reliance also has three aspects: 1. the aspect of realization, 2. the aspect of position, and 3. the aspect of practice. Although it does not have the three meanings in order as before, the meaning is the same. The initial text says: 'Cutting off all afflictions' means killing the common and specific thieves, indicating that the cause has perished. 'Relinquishing the heavy burden' means no longer receiving the two kinds of births of segmented and variable change, indicating that the result has been lost. 'Attaining one's own benefit' means attaining what the Buddha attained. 'Having done what needs to be done' means reaching the tenth ground. The practice of learning is exhausted and complete, this is called Arhat (Arhat, worthy of offerings). Residing in the tenth ground is judging the position and pointing out its location. 'Three attainments of unobstructed wisdom' below is the aspect of practice. 'Attaining unobstructed wisdom' is the aspect of self-practice. 'Entering according to what is desired' is the aspect of transforming others. Wanting to become a Buddha is to achieve the wisdom of unobstructed binding. This is called the four people. Second, generally praising the merits of the four people in self-practice and transforming others. 'Kasyapa (Kasyapa) said to the Buddha' below, the second is to explain relying on benefits, externally dispelling demons and evils, internally purifying the karma of knots, reaching the wonderful function of merit, and benefiting the world. The meaning of the text is divided into two parts: first, teaching the Sravakas (Sravaka, hearers) to subdue, and second, not teaching the Bodhisattvas to subdue. The first part has questions and answers. The question is divided into three parts: 1. chanting non-reliance, 2. explaining non-reliance, and 3. concluding. Chanting non-reliance is as in the text. In the explanation, Ghosila (Ghosila) is translated as beautiful sound. The Buddha's answer is divided into two parts: 1. observing according to the question, and 2. formally subduing the demons. The Buddha is the external condition, and internally there must be faith and wisdom. Wisdom illuminates the falsehood of evil, and faith accepts the Dharma. Even for the Buddha, faith and wisdom are needed, let alone the rest? Formally subduing.
魔為二。初譬次合。譬為三。初譬魔來。次譬魔降。三譬魔退。偷狗譬魔。舍譬佛法。夜入譬正法衰羸弟子起無明為夜。六卷云賊狗。次其家婢使下正譬降魔。三乘之中聲聞最劣譬之婢使。斷命者五繫系之魔偽不行義如斷命。三偷狗聞下魔退。汝等下合譬合上三譬可尋。五系二釋。一五尸系二系五處。五尸表五種不凈觀伏愛魔。五系表五門觀伏見魔。見魔是偷。愛魔是狗。迦葉白佛去是第二不教菩薩降魔。此章有問有答。問為兩。初明依法自足。二明何用依人。佛答為三。初然問。次正答。三讚歎。然問如文。次正答為三。一法。二譬三結成。法說又二。初唱兩章門。次雙釋小大。聲聞雖天而肉。不能徹理為魔所罥。所以須教。菩薩雖肉而佛。遍無不照魔界即佛。所以不教(云云)。二譬為三。初譬佛教聲聞。次譬佛不教菩薩。三譬菩薩教聲聞。初譬有開有合。開譬有三。謂教方便教起念教破敵。初方便中雲勇健譬佛性。怯弱譬聲聞。聲聞之人常依附佛。四念處如弓。五善根如箭。神通如槊。五系如罥索。次又復告言去是教三勝念。不怖是教戒。視他是教定。勇健是教慧。或時有人去是破敵。又為三。謂魔來魔降魔退。魔無智慧故言無膽。變為相好詐作健相。邪定為弓。邪慧為刀。世技為器仗。陣中大呼者說五諦六陰
【現代漢語翻譯】 現代漢語譯本： 魔有二種。首先是比喻，其次是合喻。比喻分為三部分。首先是比喻魔的到來，其次是比喻降伏魔，第三是比喻魔的退卻。『偷狗』比喻魔，『舍』比喻佛法。『夜入』比喻正法衰微，弟子生起無明，如同黑夜。六卷中說的是『賊狗』。其次，『其家婢使下正』比喻降伏魔。在三乘之中，聲聞最為低劣，所以比喻為婢使。『斷命者五系』，說明魔的虛偽不行，如同斷命。『三偷狗聞下』，比喻魔的退卻。『汝等下』是合喻，可以參照上面的三個比喻來理解。五繫有兩種解釋。一是五尸系，二是系五處。五尸代表五種不凈觀，用來降伏愛魔。五系代表五門觀，用來降伏見魔。見魔如同偷盜，愛魔如同狗。迦葉對佛說『去是第二不教菩薩降魔』。這一章有問有答。問分為兩部分。首先說明依法自足，其次說明為何要依人。佛的回答分為三部分。首先是提問，其次是正面回答，第三是讚歎。提問如文所示。其次，正面回答分為三部分。一是法，二是比喻，三是總結。法說又分為兩部分。首先是提出兩章的綱領，其次是分別解釋小乘和大乘。聲聞雖然是天人，但卻是肉身，不能徹底明理，所以會被魔所束縛，因此需要教導。菩薩雖然是肉身，但卻是佛，無所不照，魔界即是佛，所以不需要教導（云云）。比喻分為三部分。首先是比喻佛教導聲聞，其次是比喻佛不教導菩薩，第三是比喻菩薩教導聲聞。首先比喻有開有合。開譬有三部分，即教導方便、教導起念、教導破敵。在教導方便中，『勇健』比喻佛性，『怯弱』比喻聲聞。聲聞之人常常依附於佛。四念處如同弓，五善根如同箭，神通如同槊，五系如同罥索。其次，『又復告言去是教三勝念』，『不怖』是教導戒律，『視他』是教導禪定，『勇健』是教導智慧。『或時有人去是破敵』，又分為三部分，即魔來、魔降、魔退。魔沒有智慧，所以說沒有膽量。變為相好，假裝成強健的樣子。邪定如同弓，邪慧如同刀，世俗的技藝如同器仗。陣中大呼者，說的是五諦六陰。
【English Translation】 English version: The Māra (demon) is of two kinds: first, analogy, then combination. The analogy is in three parts: first, the analogy of the Māra's arrival; second, the analogy of the Māra's subjugation; third, the analogy of the Māra's retreat. 'Stealing a dog' is an analogy for the Māra. 'The house' is an analogy for the Buddha's Dharma (teachings). 'Entering at night' is an analogy for the decline of the true Dharma, with disciples giving rise to ignorance as night. The sixth chapter says 'thieving dog'. Next, 'the household's servants' is a correct analogy for subduing the Māra. Among the Three Vehicles (Triyāna), the Śrāvakas (listeners, disciples) are the most inferior, so they are likened to servants. 'Severing life, the five bonds' means that the Māra's falsehoods do not work, like severing life. 'The three stealing dogs hear below' is the Māra's retreat. 'You, etc., below' is a combined analogy, which can be understood by referring to the three analogies above. The five bonds have two explanations: first, the five corpses bond; second, the bond of the five places. The five corpses represent the five kinds of impure contemplation to subdue the Māra of desire. The five bonds represent the five gates of contemplation to subdue the Māra of views. The Māra of views is like stealing; the Māra of desire is like a dog. Kāśyapa (one of the Buddha's chief disciples) said to the Buddha, 'Going is the second, not teaching Bodhisattvas to subdue the Māra.' This chapter has questions and answers. The question is in two parts: first, clarifying self-sufficiency by relying on the Dharma; second, clarifying why rely on people. The Buddha's answer is in three parts: first, posing the question; second, the direct answer; third, praise. Posing the question is as in the text. Next, the direct answer is in three parts: first, the Dharma; second, analogy; third, conclusion. The Dharma explanation is also in two parts: first, stating the outline of the two chapters; second, explaining both the small and the great. Although Śrāvakas are heavenly, they are of flesh and cannot thoroughly understand the principle, so they are ensnared by the Māra. Therefore, they need teaching. Although Bodhisattvas are of flesh, they are Buddhas, illuminating everything without obstruction; the realm of the Māra is the Buddha, so they do not need teaching (etc.). The analogy is in three parts: first, the analogy of the Buddha teaching Śrāvakas; second, the analogy of the Buddha not teaching Bodhisattvas; third, the analogy of Bodhisattvas teaching Śrāvakas. First, the analogy has opening and combination. The opening analogy has three parts: namely, teaching expedient means, teaching the arising of mindfulness, and teaching the breaking of the enemy. In the teaching of expedient means, 'brave and strong' is an analogy for Buddha-nature; 'timid and weak' is an analogy for Śrāvakas. People of the Śrāvaka path always rely on the Buddha. The Four Foundations of Mindfulness (catu-smṛtyupasthāna) are like a bow; the Five Roots of Good (pañca-indriya) are like arrows; the supernormal powers (abhijñā) are like spears; the five bonds are like snares. Next, 'Again, he told them to go, which is teaching the three superior mindfulnesses'; 'not being afraid' is teaching precepts; 'observing others' is teaching concentration; 'brave and strong' is teaching wisdom. 'Sometimes someone goes, which is breaking the enemy', and is again in three parts: namely, the Māra's arrival, the Māra's subjugation, and the Māra's retreat. The Māra has no wisdom, so it is said to have no courage. It transforms into auspicious marks, falsely acting as strong. Wrong concentration is like a bow; wrong wisdom is like a knife; worldly skills are like weapons. The one who shouts loudly in battle speaks of the Five Truths (pañca-satya) and the Six Aggregates (ṣaḍ-dhātu).
十九界十三入等。汝於是等正降如是輩下是魔退。善男子去合譬。但合後兩不合初一。精進堅固合上教三勝念。善男子下是第二不教菩薩。降魔文為三。初不教降。次釋不降。三譬顯。初聞深經者聞魔界如即佛界。為此義故不教降也。內乘大乘外憑佛力眾魔群盜如螢見日則失威光。此乃釋其不降之意。譬顯可尋。複次善男子下三譬菩薩教聲聞。有譬有合。譬為四。一魔化聲聞。二聲聞受化。三四依降魔。四聲聞還本。復能發心魔用通力轉變猶如大龍。無慈善心此弊惡魔攝化聲聞如欲害人。眼視譬神通。氣噓譬邪。說次是故下聲聞受化。見形者睹其變。聞聲者聞其辯。觸身者惑其術。喪命者失善根。三有善咒者下四依降魔也。善咒者即是大乘涅槃中道之法力。四如是等下聲聞還本乃至發心。聲聞緣覺下合譬備合四譬。先合聲聞受化。次合魔化聲聞。三學大乘者下合四依降魔。四聲聞去合還本進發。複次去即是第三結成為三。初結為聲聞。次結不教菩薩。三雙結兩意。三是大涅槃去讚歎文。還讚美菩薩人法。初贊現在人法。次贊未來人法。爾時佛告去。是第三明四依出時。是時為用非時無益。若佛在世正法猶興。飽德豐道何勞助弘。若佛滅后正法衰羸。無醫無藥應須治救。方假四依文為三。初佛通說時。二迦葉別問。三迦
【現代漢語翻譯】 現代漢語譯本 十九界（指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）十三入（指內六入：眼、耳、鼻、舌、身、意；外七入：色、聲、香、味、觸、法，再加上意），你對於這些應該正確地降伏，像這樣對待那些下劣之輩，這是魔的退卻之法。善男子，接下來用譬喻來說明。但只比合後面的兩項，不比合最初的一項。精進堅固地信受上乘的教法，以三種殊勝的念力（法念、義念、隨念）來修行。善男子，下面是第二點，不教導菩薩去降伏魔怨。降魔的文義分為三部分：首先是不教導降伏；其次是解釋為什麼不降伏；第三是用譬喻來顯明。最初，聽聞甚深經典的人，聽聞魔的境界如同佛的境界一樣，因為這個緣故，不教導他們去降伏魔怨。依靠內乘大乘的修行，外在憑藉佛的力量，眾多的魔和盜賊就像螢火蟲見到太陽一樣，失去威光。這正是解釋不降伏魔怨的用意。用譬喻來顯明的部分可以自己去領會。再次，善男子，下面用三個譬喻來說明菩薩教導聲聞（小乘修行者）。有譬喻，也有比合。譬喻分為四種：一是魔變化為聲聞；二是聲聞受到魔的迷惑；三是四依菩薩降伏魔怨；四是聲聞迴歸本源，進而發起菩提心。魔能夠運用神通力進行轉變，猶如大龍一般。沒有慈悲心，這些邪惡的魔會攝化聲聞，就像想要加害於人一樣。眼睛的注視譬喻神通，氣息的吹噓譬喻邪說。接下來是『是故』，說明聲聞受到魔的迷惑。見到形體的，被魔的變幻所迷惑；聽到聲音的，被魔的辯才所迷惑；接觸到身體的，被魔的法術所迷惑；喪失性命的，失去了善根。第三，『三有善咒者』，說明四依菩薩降伏魔怨。『善咒者』就是大乘涅槃中道之法力。第四，『如是等』，說明聲聞迴歸本源，乃至發起菩提心。『聲聞緣覺』，比合譬喻，完備地比合了四種譬喻。首先比合聲聞受到魔的迷惑；其次比合魔變化為聲聞；第三，『三學大乘者』，比合四依菩薩降伏魔怨；第四，聲聞離去，比合迴歸本源，進而發起菩提心。再次，離去，就是第三部分，總結為三點：首先總結為聲聞；其次總結為不教導菩薩；第三是雙重總結這兩種意思。三是大涅槃經讚歎的文句，讚美菩薩的人和法。首先讚美現在的人和法，其次讚美未來的人和法。『爾時佛告』，是第三部分，說明四依菩薩出現的時候。這個時機才有用處，不是這個時機就沒有益處。如果佛在世，正法興盛，道德豐厚，道業精進，何必勞煩他人來幫助弘揚佛法？如果佛滅度后，正法衰弱，沒有醫生，沒有藥物，就應該進行治療和救助。這才需要四依菩薩。文義分為三部分：首先是佛普遍地說明時機；其次是迦葉尊者特別地提問；第三是迦
【English Translation】 English version The nineteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and the thirteen entrances (the six internal entrances: eyes, ears, nose, tongue, body, and mind; and the seven external entrances: form, sound, smell, taste, touch, dharma, plus mind). You should correctly subdue these, and treat those inferior beings in this way; this is how to make demons retreat. Good man, next I will use parables to explain. But only compare the latter two, not the first one. Diligently and firmly believe in the teachings of the supreme vehicle, and cultivate with the three supreme mindfulnesses (mindfulness of the Dharma, mindfulness of the meaning, and mindfulness of recollection). Good man, the following is the second point, not teaching Bodhisattvas to subdue demons. The meaning of subduing demons is divided into three parts: first, not teaching subduing; second, explaining why not subduing; and third, using parables to illustrate. Initially, those who hear the profound sutras hear the realm of demons as being the same as the realm of Buddhas, and for this reason, they are not taught to subdue demons. Relying on the inner vehicle of the Mahayana, and externally relying on the power of the Buddha, the many demons and thieves are like fireflies seeing the sun, losing their power and light. This is precisely the explanation of the intention of not subduing demons. The part that uses parables to illustrate can be understood by oneself. Again, good man, below, three parables are used to explain how Bodhisattvas teach Sravakas (practitioners of the Hinayana). There are parables, and there are comparisons. The parables are divided into four types: first, demons transforming into Sravakas; second, Sravakas being deceived by demons; third, the Four Reliances Bodhisattvas subduing demons; and fourth, Sravakas returning to their origin, and then generating Bodhicitta (the aspiration for enlightenment). Demons can use supernatural powers to transform, like great dragons. Without compassion, these evil demons will subdue and transform Sravakas, just like wanting to harm people. The gaze of the eyes is a metaphor for supernatural powers, and the blowing of breath is a metaphor for evil speech. Next is 'therefore', explaining that Sravakas are deceived by demons. Those who see the form are deceived by the transformation of the demons; those who hear the sound are deceived by the eloquence of the demons; those who touch the body are deceived by the magic of the demons; those who lose their lives lose their good roots. Third, 'the three who have good mantras', explain that the Four Reliances Bodhisattvas subdue demons. 'Those who have good mantras' are the power of the Dharma of the Middle Way of the Mahayana Nirvana. Fourth, 'such as these', explain that Sravakas return to their origin, and then generate Bodhicitta. 'Sravakas and Pratyekabuddhas', compare the parables, completely comparing the four types of parables. First, compare Sravakas being deceived by demons; second, compare demons transforming into Sravakas; third, 'the three who study the Mahayana', compare the Four Reliances Bodhisattvas subduing demons; fourth, Sravakas leave, comparing returning to their origin, and then generating Bodhicitta. Again, leaving is the third part, summarizing into three points: first, summarizing as Sravakas; second, summarizing as not teaching Bodhisattvas; and third, doubly summarizing these two meanings. Three are the sentences of praise in the Great Nirvana Sutra, praising the people and Dharma of Bodhisattvas. First, praise the people and Dharma of the present, and second, praise the people and Dharma of the future. 'At that time, the Buddha told', is the third part, explaining when the Four Reliances Bodhisattvas appear. This timing is useful, and if it is not this timing, it is not beneficial. If the Buddha is in the world, and the Dharma is flourishing, and morality is abundant, and the path is diligent, why bother others to help propagate the Dharma? If the Buddha has passed away, and the Dharma is declining, and there is no doctor, and there is no medicine, then it should be treated and rescued. This is when the Four Reliances Bodhisattvas are needed. The meaning is divided into three parts: first, the Buddha universally explains the timing; second, the Venerable Kasyapa specifically asks; and third, Ca-
葉料簡。通說時者。佛涅槃后時通正像未。是通說時。次從迦葉白佛下。是別問時。有問有答。問為兩。一滅后久近不如法時。二滅后久近如法救時。次從佛告去佛答二。問后四十年者正法八十年分為前後。即是后四十年。經說不同。一云正像各千年。一云各五百年。一云正法五百。像法一千。或云正法一百。或云八十。蓋由緣有濃淡致說有賒促。若前四十年去佛猶近如法人多。后四十年去佛小遠猶有見佛者。如釋論優波鞠多見年百二十。尼問佛相好比丘威儀。當知后四十年猶有見佛人也。恐是后非法起時多誹謗故。一解云正法五百除四百二十年。取八十年分為前後。前四十年廣行流佈。后四十年隱沒于地。一云不然。佛滅后百一十六年王作大會。異部起計。優波鞠多不能融會。爾時佛法稍有澆醨。豈唯四百六十方沒于地。當知迦葉阿難持法四十年與佛在不異。后四十年去聖日遠已就澆薄。而後文迦葉問佛去後四十年沒地何時還出。佛答正法欲滅餘八十年前四十年還出過此覆沒。正當此言。正道四百二十年後之興沒。又一解佛三十成道。若年十歲人悟道者。至佛滅時其年六十見佛始終能融會大小。于佛滅后四十年秉教如佛在不殊。過此已后不見佛始者。不能整理生斷常計故言隱沒于地。而不道百三十歲者。年耆根熟不
【現代漢語翻譯】 現代漢語譯本 葉料簡（對經文內容的簡要解釋）。通說時者（普遍地講述時間）。佛涅槃后時通正像未（佛陀涅槃后，時間上是普遍地包括正法時期和像法時期嗎？）。是通說時（這是普遍地講述時間）。 次從迦葉白佛下（接下來從迦葉請問佛陀開始）。是別問時（這是分別提問時間）。有問有答（有提問有回答）。問為兩（提問分為兩種）。一滅后久近不如法時（一是佛陀滅度后，時間長短與不如法的時期）。二滅后久近如法救時（二是佛陀滅度后，時間長短與如法救度的時期）。 次從佛告去佛答二（接下來從佛陀告訴開始，佛陀回答兩種）。問后四十年者正法八十年分為前後（提問中提到的四十年，是將正法八十年分為前後兩段）。即是后四十年（指的就是后四十年）。經說不同（經典中的說法不同）。一云正像各千年（一種說法是正法時期和像法時期各有千年）。一云各五百年（一種說法是各有五百年）。一云正法五百，像法一千（一種說法是正法五百年，像法一千年）。或云正法一百，或云八十（或者說正法一百年，或者八十年）。蓋由緣有濃淡致說有賒促（大概是因為因緣有深有淺，導致說法有長有短）。 若前四十年去佛猶近如法人多（如果前四十年距離佛陀很近，如法修行的人很多）。后四十年去佛小遠猶有見佛者（后四十年距離佛陀稍遠，但仍然有見過佛陀的人）。如釋論優波鞠多見年百二十（比如《釋論》中記載的優波鞠多活到一百二十歲見過佛陀）。尼問佛相好比丘威儀（尼姑請問佛陀的相好和比丘的威儀）。當知后四十年猶有見佛人也（應當知道后四十年仍然有見過佛陀的人）。恐是后非法起時多誹謗故（恐怕是後來非法興起的時候，誹謗很多的原因）。 一解云正法五百除四百二十年（一種解釋是正法五百年減去四百二十年）。取八十年分為前後（取八十年分為前後兩段）。前四十年廣行流佈（前四十年廣泛流行）。后四十年隱沒于地（后四十年隱沒于地下）。 一云不然（一種說法認為不是這樣）。佛滅后百一十六年王作大會（佛陀滅度后一百一十六年，國王舉行大會）。異部起計（不同的部派產生爭論）。優波鞠多不能融會（優波鞠多不能調和）。爾時佛法稍有澆醨（那時佛法稍微有些衰敗）。豈唯四百六十方沒于地（難道僅僅四百六十年後才隱沒于地下嗎）。當知迦葉阿難持法四十年與佛在不異（應當知道迦葉和阿難持法的四十年與佛陀在世沒有區別）。后四十年去聖日遠已就澆薄（后四十年距離聖人越來越遠，已經開始衰敗）。 而後文迦葉問佛去後四十年沒地何時還出（後面的經文中迦葉問佛陀，佛陀滅度后四十年隱沒于地下，什麼時候還會出現）。佛答正法欲滅餘八十年前四十年還出過此覆沒（佛陀回答說，正法將要滅亡，剩餘八十年前的四十年還會出現，過了這段時間又會隱沒）。正當此言（正符合這個說法）。正道四百二十年後之興沒（正道在四百二十年後興起和隱沒）。 又一解佛三十成道（又一種解釋是佛陀三十歲成道）。若年十歲人悟道者（如果十歲的人悟道）。至佛滅時其年六十見佛始終能融會大小（到佛陀滅度時，他六十歲，見過佛陀的始終，能夠融會大小乘）。于佛滅后四十年秉教如佛在不殊（在佛陀滅度后四十年秉持教法，和佛陀在世沒有區別）。過此已后不見佛始者（過了這段時間以後，沒有見過佛陀開始的人）。不能整理生斷常計故言隱沒于地（不能整理產生斷滅和常恒的見解，所以說隱沒于地下）。而不道百三十歲者（而不說一百三十歲的人）。年耆根熟不（年紀大了，根基成熟不成熟）。
【English Translation】 English version Ye Liao Jian (A brief explanation of the sutra content). Tong Shuo Shi Zhe (Generally speaking about time). Fo Nie Pan Hou Shi Tong Zheng Xiang Wei (After the Buddha's Nirvana, does the time generally include the Proper Dharma period and the Semblance Dharma period?). Shi Tong Shuo Shi (This is generally speaking about time). Ci Cong Jia Ye Bai Fo Xia (Next, starting from Kashyapa's inquiry to the Buddha). Shi Bie Wen Shi (This is the time for separate questions). You Wen You Da (There are questions and answers). Wen Wei Liang (The questions are divided into two types). Yi Mie Hou Jiu Jin Bu Ru Fa Shi (One is the length of time and the period of non-Dharma after the Buddha's extinction). Er Mie Hou Jiu Jin Ru Fa Jiu Shi (Two is the length of time and the period of Dharma rescue after the Buddha's extinction). Ci Cong Fo Gao Qu Fo Da Er (Next, starting from the Buddha's telling, the Buddha answers two types). Wen Hou Si Shi Nian Zhe Zheng Fa Ba Shi Nian Fen Wei Qian Hou (The forty years mentioned in the question refer to dividing the eighty years of the Proper Dharma into two periods, front and back). Ji Shi Hou Si Shi Nian (That is the latter forty years). Jing Shuo Bu Tong (The statements in the scriptures are different). Yi Yun Zheng Xiang Ge Qian Nian (One statement is that the Proper Dharma period and the Semblance Dharma period are each a thousand years). Yi Yun Ge Wu Bai Nian (One statement is that each is five hundred years). Yi Yun Zheng Fa Wu Bai, Xiang Fa Yi Qian (One statement is that the Proper Dharma is five hundred years, and the Semblance Dharma is one thousand years). Huo Yun Zheng Fa Yi Bai, Huo Yun Ba Shi (Or it is said that the Proper Dharma is one hundred years, or eighty years). Gai You Yuan You Nong Dan Zhi Shuo You She Cu (Probably because the causes and conditions are deep or shallow, leading to statements that are long or short). Ruo Qian Si Shi Nian Qu Fo You Jin Ru Fa Ren Duo (If the first forty years are close to the Buddha, there are many people who practice the Dharma according to the Dharma). Hou Si Shi Nian Qu Fo Xiao Yuan You You Jian Fo Zhe (The latter forty years are slightly farther away from the Buddha, but there are still people who have seen the Buddha). Ru Shi Lun You Po Ju Duo Jian Nian Bai Er Shi (For example, the 'Shilun' records that Upagupta lived to be one hundred and twenty years old and saw the Buddha). Ni Wen Fo Xiang Hao Bi Qiu Wei Yi (The nun asked about the Buddha's auspicious marks and the demeanor of the monks). Dang Zhi Hou Si Shi Nian You You Jian Fo Ren Ye (It should be known that there are still people who have seen the Buddha in the latter forty years). Kong Shi Hou Fei Fa Qi Shi Duo Fei Bang Gu (I am afraid that it is because there are many slanders when the non-Dharma arises later). Yi Jie Yun Zheng Fa Wu Bai Chu Si Bai Er Shi Nian (One explanation is that the five hundred years of the Proper Dharma are reduced by four hundred and twenty years). Qu Ba Shi Nian Fen Wei Qian Hou (Take eighty years and divide them into two periods, front and back). Qian Si Shi Nian Guang Xing Liu Bu (The first forty years are widely popular). Hou Si Shi Nian Yin Mo Yu Di (The latter forty years are hidden underground). Yi Yun Bu Ran (One statement believes that this is not the case). Fo Mie Hou Bai Yi Shi Liu Nian Wang Zuo Da Hui (One hundred and sixteen years after the Buddha's extinction, the king held a grand meeting). Yi Bu Qi Ji (Different schools of thought arose). You Po Ju Duo Bu Neng Rong Hui (Upagupta could not reconcile them). Er Shi Fo Fa Shao You Jiao Li (At that time, the Buddha's Dharma was slightly declining). Qi Wei Si Bai Liu Shi Fang Mo Yu Di (How could it only be hidden underground after four hundred and sixty years?). Dang Zhi Jia Ye A Nan Chi Fa Si Shi Nian Yu Fo Zai Bu Yi (It should be known that the forty years of Kashyapa and Ananda upholding the Dharma are no different from the Buddha being in the world). Hou Si Shi Nian Qu Sheng Ri Yuan Yi Jiu Jiao Bo (The latter forty years are farther and farther away from the saint, and have already begun to decline). Er Hou Wen Jia Ye Wen Fo Qu Hou Si Shi Nian Mo Di He Shi Huan Chu (Later in the scripture, Kashyapa asked the Buddha when the forty years after the Buddha's extinction would be hidden underground, when would they reappear). Fo Da Zheng Fa Yu Mie Yu Ba Shi Nian Qian Si Shi Nian Huan Chu Guo Ci Fu Mo (The Buddha replied that the Proper Dharma is about to perish, and the first forty years of the remaining eighty years will reappear, and after this period it will be hidden again). Zheng Dang Ci Yan (This is exactly what it says). Zheng Dao Si Bai Er Shi Nian Hou Zhi Xing Mo (The Proper Way will rise and fall after four hundred and twenty years). You Yi Jie Fo San Shi Cheng Dao (Another explanation is that the Buddha attained enlightenment at the age of thirty). Ruo Nian Shi Sui Ren Wu Dao Zhe (If a ten-year-old person attains enlightenment). Zhi Fo Mie Shi Qi Nian Liu Shi Jian Fo Shi Zhong Neng Rong Hui Da Xiao (When the Buddha is extinct, he is sixty years old, has seen the beginning and end of the Buddha, and can integrate the Great and Small Vehicles). Yu Fo Mie Hou Si Shi Nian Bing Jiao Ru Fo Zai Bu Shu (In the forty years after the Buddha's extinction, upholding the teachings is no different from the Buddha being in the world). Guo Ci Yi Hou Bu Jian Fo Shi Zhe (After this period, those who have not seen the beginning of the Buddha). Bu Neng Zheng Li Sheng Duan Chang Ji Gu Yan Yin Mo Yu Di (Cannot rectify the views of annihilation and permanence, so it is said to be hidden underground). Er Bu Dao Bai San Shi Sui Zhe (And not talking about the one hundred and thirty-year-old). Nian Qi Gen Shu Bu (Is he old and his roots mature or not?).
能匡正。故不言之。問十歲者見佛始迦葉阿難佛得道日生。此不見始。何能持法如佛在耶。答此二人者迦葉是長子。阿難得佛覺三昧。不比餘人(云云)。次從善男子去。答如法人能拔濟者。文為兩。先正答。后嘆勸正。答又二。初褒貶小大。二正明救濟。初褒貶開譬合譬開譬為四。一譬大。二譬小。三結貶。四結褒。即此褒中雲粳糧譬常。甘蔗譬樂。石蜜譬我。醍醐譬凈。粟稗譬無常等也。合譬如文。二善男子下正明四依救濟。先譬后合。譬有三。一敘小乘化。二大乘化。三小受大化。初文者小乘之人各有眷屬有所王領故言如王。小化者小行偏曲。譬如深山入無為坑故言惡處。雖有甘蔗慳惜不啖。懼其有盡者小化也。專行小行妨于大道。雖有大教以求有心受持讀誦。譬之慳惜。有所得故譬懼其有盡。二有異國王是四依救濟。以大法統王故稱為王。車載者事解車載經論與之。又云。以神通化之令大乘弘宣。譬如車載。又云。方便智曉令其得解。興皇云。以身弘道譬如車載。今明大行訓之故言車載。三其王得已即受大化。次是四種人下合譬。但合後兩意。以五種過合上貪惜積聚。為利是為地獄有為名譽是鬼。有以解法增長我心是修羅。有為依止故是畜生。有為貿易故是世智辯聰外道業也。次又善男子下嘆勸。初嘆經。后
【現代漢語翻譯】 現代漢語譯本 能匡正，所以不說這些。問：『十歲的小孩見到佛陀、迦葉（Kāśyapa，過去七佛之一）、阿難（Ānanda，佛陀的十大弟子之一），在佛陀得道之日出生。這小孩沒有見過開始，怎麼能像佛陀一樣持有佛法呢？』回答：『這兩個人中，迦葉是長子，阿難得到佛陀的覺悟三昧（samādhi，一種精神上的高度集中狀態），不能和一般人相比。』（此處省略若干字）。接下來從『善男子』開始說起。回答：『像如法的修行者能夠拔濟眾生。』這段文字分為兩部分。先是正面回答，然後是讚歎勸勉。正面回答又分為兩部分。一是褒貶小大，二是正面說明救濟。褒貶又分為開譬和合譬，開譬分為四部分。一是譬喻大，二是譬喻小，三是總結貶低，四是總結褒揚。即在這個褒揚中說，『粳米比喻常，甘蔗比喻樂，石蜜比喻我，醍醐比喻凈，粟米和稗子比喻無常』等等。合譬如原文。二是『善男子』之後，正面說明四依（catuḥpratisaraṇa，佛教的四種依靠）的救濟。先譬喻后合譬。譬喻有三種。一是敘述小乘的教化，二是大乘的教化，三是小乘接受大乘的教化。第一段文字說，小乘之人各有眷屬，有所統領，所以說『如王』。小乘的教化是片面的，譬如進入深山，進入無為的坑，所以說『惡處』。雖然有甘蔗，卻吝嗇不吃，害怕吃完，這就是小乘的教化。專行小乘的修行，妨礙大道。雖然有大乘的教義，卻以求有所得的心受持讀誦，譬如吝嗇，因為有所得，所以害怕用盡。二是有異國王，指的是四依的救濟。以大法統治，所以稱為王。車載，指的是用事理講解，用車載經論給他們。又說，用神通教化他們，讓他們弘揚大乘。譬如車載。又說，用方便智慧讓他們得到理解。興皇說，用自身弘揚佛道，譬如車載。現在說明大乘的修行訓誡，所以說車載。三是國王得到后，就接受大乘的教化。接下來是四種人，合譬。只是合併了後面的兩種意思。用五種過失合併上面的貪惜積聚。爲了利益，這是地獄；爲了有為的名譽，這是鬼；用理解佛法來增長我心，這是修羅；爲了有所依靠，所以是畜生；爲了貿易，所以是世智辯聰外道的事業。接下來又是『善男子』，這是嘆勸。先嘆經，后...
【English Translation】 English version It can correct errors, therefore it is not mentioned. Question: 'A ten-year-old child who saw the Buddha, Kāśyapa (one of the past seven Buddhas), and Ānanda (one of the Buddha's ten great disciples), was born on the day the Buddha attained enlightenment. This child has not seen the beginning, how can he hold the Dharma like the Buddha?' Answer: 'Of these two people, Kāśyapa is the eldest son, and Ānanda obtained the Buddha's samādhi (a state of mental concentration), which cannot be compared to ordinary people.' (Omitted here). Next, starting from 'Good man'. Answer: 'Like a Dharma practitioner who can save sentient beings.' This text is divided into two parts. First is the direct answer, then praise and exhortation. The direct answer is divided into two parts. First, praise and criticize the small and the great, and second, directly explain salvation. Praise and criticism are divided into opening analogy and combining analogy, and opening analogy is divided into four parts. First, the analogy of the great, second, the analogy of the small, third, the conclusion of depreciation, and fourth, the conclusion of praise. That is, in this praise, it is said that 'Jing rice is a metaphor for permanence, sugarcane is a metaphor for happiness, rock honey is a metaphor for self, ghee is a metaphor for purity, millet and barnyard grass are metaphors for impermanence', and so on. Combining analogy is like the original text. Second, after 'Good man', directly explain the salvation of the four supports (catuḥpratisaraṇa, the four reliances of Buddhism). First analogy and then combination analogy. There are three types of analogy. First, narrate the teachings of the Hinayana, second, the teachings of the Mahayana, and third, the Hinayana accepts the teachings of the Mahayana. The first paragraph says that Hinayana people have their own families and are governed, so it is said 'like a king'. The teachings of the Hinayana are one-sided, like entering a deep mountain and entering a pit of non-action, so it is said 'evil place'. Although there is sugarcane, they are reluctant to eat it, fearing that it will be exhausted, which is the teaching of the Hinayana. Exclusive practice of Hinayana hinders the great path. Although there are Mahayana teachings, they uphold and recite them with a mind to seek gain, like being stingy, because they have something to gain, so they are afraid of running out. Second, there is a different king, which refers to the salvation of the four supports. He rules with the great Dharma, so he is called a king. The cart refers to explaining with reason and giving them scriptures on the cart. It is also said that he transforms them with supernatural powers and lets them promote Mahayana. Like a cart. It is also said that he uses expedient wisdom to help them understand. Xinghuang said that he promotes the Buddha's path with his own body, like a cart. Now explain the training and precepts of Mahayana practice, so it is said to be a cart. Third, after the king obtains it, he accepts the teachings of Mahayana. Next are the four types of people, combining analogy. It only combines the latter two meanings. Use the five faults to combine the above greed and accumulation. For the sake of profit, this is hell; for the sake of fame, this is a ghost; using understanding of the Dharma to increase my mind, this is Asura; for the sake of reliance, so it is an animal; for the sake of trade, so it is the business of worldly wisdom, cleverness, and heretics. Next is 'Good man' again, which is praise and exhortation. First praise the scriptures, then...
勸人。王至深山能令深山平坦。譬經至曲見能令曲見大直。地即金剛。譬開小乘理即大乘理。人即金剛開小乘人即大菩薩。迦葉白佛去。第三科簡。時有問有答。問意云。佛滅后四十年隱沒于地。為當永沒復更興耶。次佛答中雲餘八十年者。一云但正法餘八十年在時。前四十年興后四十年已即滅。一解云。正法一千五百年未滅。八十前四十興。后四十滅也。迦葉復白佛下是第四植種深淺以顯四依。夫深經妙義不易可聞。況復當徒開演分擘玄毫指南宣揚卷舒宇宙。非輕悰者所能為之。就文為兩。一問二答。初問為三。初舉惡時。次索好人。三請答惡時有四句。正戒正教雙滅惡人惡法。俱興此四句應是五濁亂時。何者。正法滅是見濁。正戒毀是命濁。非法增是煩惱濁。無如法眾生是眾生濁。時是劫濁。索好人有六句。信曰受。不忘曰持。臨文曰讀。背文曰誦。傳文曰寫。傳義曰說。即五種法師。又是三業。受持是意。讀誦說是口。供養書寫是身。於五濁亂時能三業如法者請答此事。今答為三。初嘆問。次正答。三勸初如文。次正答中舉九河者。舊解云。值一佛發一愿下一沙雖值多佛不發願不下沙。雖發心不見佛亦不下沙。雖見一佛多發心只下一沙。雖一發心見多佛亦只下一沙。以如此數令滿一恒是為一恒。熙連與恒河異者
【現代漢語翻譯】 現代漢語譯本 勸人。國王到達深山，能使深山變得平坦。譬如佛經到達邪曲之人，能使邪曲的見解變得正直。土地就是金剛，譬如開啟小乘的道理，就是通向大乘的道理。人就是金剛，開啟小乘之人，就是大菩薩。迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）稟告佛陀離去。 第三科是簡略說明。當時有問有答。提問的意思是說，佛陀滅度后四十年，佛法隱沒于地，是會永遠消失，還是會再次興盛呢？接下來佛陀的回答中說『餘八十年』，一種說法是，只有正法還剩下八十年。前四十年興盛，后四十年衰滅。另一種解釋是，正法一千五百年不會滅亡，前八十年中，前四十年興盛，后四十年衰滅。 迦葉再次稟告佛陀以下的內容，是第四部分，闡述植種的深淺，以此來彰顯四依法（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）。佛經深奧的意義不容易聽到，更何況還要開演、剖析精微之處，指明方向，宣揚、舒捲宇宙。不是輕率的人所能做到的。就文義而言，分為兩部分：一是提問，二是回答。最初的提問分為三部分：首先是指出惡劣的時代，其次是尋求優秀的人才，三是請求回答。指出惡劣時代有四句話：正戒和正教一同衰滅，惡人和惡法一同興盛。這四句話應該是指五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）擾亂的時代。為什麼這麼說呢？正法滅亡是見濁，正戒毀壞是命濁，非法增長是煩惱濁，沒有如法的眾生是眾生濁，時代是劫濁。尋求優秀人才有六句話：相信叫做『受』，不忘記叫做『持』，對著經文叫做『讀』，背離經文叫做『誦』，傳抄經文叫做『寫』，傳達經義叫做『說』。這就是五種法師，也是身口意三業。受持是意業，讀誦說是口業，供養書寫是身業。在五濁擾亂的時代，能夠身口意三業如法的人，請回答這件事。 現在回答分為三部分：首先是讚歎提問，其次是正面回答，三是勸勉。首先如經文所說。其次，在正面回答中提到九河，舊的解釋是說，遇到一位佛發一個愿，下一粒沙；雖然遇到很多佛，但不發願，不下沙；雖然發心，但沒有見到佛，也不下沙；雖然見到一位佛，多次發心，只下一粒沙；雖然一次發心，見到很多佛，也只下一粒沙。用這樣的數量來填滿一條恒河，這就是一條恒河。熙連和恒河不同的是……
【English Translation】 English version Admonishing people. A king reaching a deep mountain can make the deep mountain flat. It's like a scripture reaching a crooked person, capable of making their crooked views upright. The land is like Vajra (diamond, indestructible), like opening the door to the Small Vehicle (Hinayana) is the same as the principle of the Great Vehicle (Mahayana). A person is like Vajra, opening the door to the Small Vehicle, that person is a great Bodhisattva. Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) reports to the Buddha and departs. The third section is a brief explanation. At that time, there were questions and answers. The meaning of the question is: Forty years after the Buddha's Parinirvana (death), the Dharma (teachings) disappears into the earth. Will it be gone forever, or will it flourish again? Next, in the Buddha's answer, he says 'the remaining eighty years.' One explanation is that only the Proper Dharma (Saddharma) remains for eighty years. The first forty years flourish, and the last forty years decline. Another explanation is that the Proper Dharma will not perish for one thousand five hundred years. In the first eighty years, the first forty years flourish, and the last forty years decline. Kāśyapa again reports to the Buddha the following, which is the fourth part, elaborating on the depth of planting seeds, in order to highlight the Four Reliances (four principles for interpreting Buddhist teachings: rely on the Dharma, not the person; rely on the meaning, not the letter; rely on wisdom, not consciousness; rely on definitive meaning, not provisional meaning). The profound meaning of the scriptures is not easy to hear, let alone to expound, analyze subtle points, point out directions, proclaim, and unfold the universe. This is not something that frivolous people can do. In terms of the text, it is divided into two parts: first, the question; second, the answer. The initial question is divided into three parts: first, pointing out the evil times; second, seeking excellent talents; and third, requesting an answer. Pointing out the evil times has four sentences: the Proper Precepts and the Proper Teachings perish together, and evil people and evil dharmas flourish together. These four sentences should refer to the time when the Five Turbidities (the five corruptions of the age: kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity) are rampant. Why is that? The extinction of the Proper Dharma is view turbidity, the destruction of the Proper Precepts is life turbidity, the increase of unlawful things is affliction turbidity, and the absence of Dharma-abiding sentient beings is sentient being turbidity, and the era is kalpa turbidity. Seeking excellent talents has six sentences: believing is called 'receiving,' not forgetting is called 'upholding,' facing the text is called 'reading,' turning away from the text is called 'reciting,' transcribing the text is called 'writing,' and transmitting the meaning is called 'explaining.' These are the five kinds of Dharma teachers, and also the three karmas of body, speech, and mind. Receiving and upholding are mental karma, reading and reciting are verbal karma, and offering and writing are physical karma. In the era when the Five Turbidities are rampant, those who can abide by the Dharma with their body, speech, and mind, please answer this matter. Now the answer is divided into three parts: first, praising the question; second, answering directly; and third, exhorting. First, as the scripture says. Second, in the direct answer, the Nine Rivers are mentioned. The old explanation is that encountering one Buddha and making one vow is like dropping one grain of sand; although encountering many Buddhas, but not making a vow, no sand is dropped; although making a vow, but not seeing a Buddha, no sand is dropped either; although seeing one Buddha and making many vows, only one grain of sand is dropped; although making one vow and seeing many Buddhas, only one grain of sand is dropped. Using such a quantity to fill one Ganges River is one Ganges River. What differs between the Hsi-lien and the Ganges River is...
。熙連在拘尸城北尚小跋提。恒河入東海。四河中大故異熙連。若就行者熙連但聞而不謗。一恒加有信樂。二恒加讀誦。三恒說淺義。四恒加一分。五恒加八分。六恒加十二分。七恒加十四分。八恒具足一十六分。四恒從惑取解則難。五恒從解取解則易。六恒去更深細為難。如仕至太尉則易。至丞相則難。此猶難解。十六分者譬如世間一十六兩以為一斤。仙慧師云。熙連是弟子位。八恒是師位。兩兩配四依(云云)。開善冶城云。九恒皆初依位。熙連至二恒是初心習種性。三恒至五恒是中心性種性。六恒至八恒是後心道種性。亦極難解。若全稱佛法以為一斤。則初依人。窮佛法盡至三四依復何所為若稱初依以為一斤。此乃自是初依之法。何關佛法。今明熙連至三恒為初依一分。八分為二依。十二十四為三依。十六為四依。文云。具足解盡其味(云云)。三從若有始發心去是勸也。上說九恒值佛窈窈至深恐時情抑絕更接引勸之。但令發心。未來必能護持建立。善男子有惡比丘去是第五明信謗罪福。前熙連已上唯信而已。今熙連已前有信謗罪福。勸福以遮罪。就文為二。初明罪福因果。次勸福結依。初文明為四。初謗相。佛是一切眾生師父。入涅槃時人天悲苦。乃至毒蠆懷仁無不戀仰。惡人獨言滅快。是一惡也。少欲知足
受持禁戒威儀具足。名之為僧。其皆放舍二惡也。大乘之法賢聖之師。其獨拒逆不信三寶即謗相也。從善男子汝今應當去。次明信相。自行生於二世之善。化他滅於二世之惡互舉一邊即信相也。從若有不信去三明謗人之報。現身去是現報。命終後去是生報。生生常處去是后報。從若復有人去四明信人之報。本所受形去是轉報障。譬如霧露去是轉業障。如人出家去是轉煩惱障。立譬多種。若作大戒譬。譬十地真解。若作十戒譬。譬地前似解。如純陀中意此中作無戒譬。始自凡夫發心即階。十住。雖未斷惑因中說果。即是轉煩惱障。上惡人約三報橫論。今善人約三障豎論。綺文互說耳。二從或有眾生去是勸福結依。此文甚寬不問弟子非弟子。因善因惡但能發心聞一偈者。則近菩提因。貪希利養是因三毒發心。況九恒植善四依功德耶。即是能信始終鑑戒謗者因果。善男子汝應供養去是第六勸供養文為二。初勸供養。次論義。初又二。初勸供養。次問答。初文者夫四依大益九恒因厚。難可遭遇故勸供養。次問含二意。云何識田云何供養。佛答亦二。初正答。次引偈。初文者建立正法是福田相。河西云。發心持戒受持大乘為人解說及護法等是福田相。今文但明護法。即兼眾事當捨身命。是供養相。以重奪輕。次偈者初引事師偈。
次引事主偈。二迦葉白下是論義。先問次答。問有領旨陳疑請答領旨如文。次陳疑為三。初三定。次三難。后三結。從然出家人去是三難。若從昔法皆不應禮。若從今義皆應供養二旨相違是故作難。從如佛言曰去是二結如文。或言三結取持戒比丘亦名有犯。是結出家不禮在家。二從佛告去答為二。先略答。次廣答。略文少而意廣。何者。我為菩薩說如此偈。不為聲聞。三三之疑皆遣故也。廣答文多而但專明持禮。于破不言有罪。是為意陜。然答此一條餘二例遣二。廣答文為三。一舉時。二設譬。三結。時中又四。一舉時濁。二明救濁。三和濁。四明無罪。初文云。如我上說者近指前文。前文是迦葉問詞。被佛印竟即成佛說。正法滅是見濁。毀正戒是命濁。增長非法是煩惱濁。一切賢聖隱是眾生濁。受畜不凈是劫濁。次從是四人中去是救濁。即能救濁者。此人出世撥亂反正使人之濁不濁。三見諸比丘者。是惡濁之徒。不紏治者且和濁光未得機便。四善男子去結無罪。如此破戒。若年少若在家應須禮敬供養。次善男子去設譬又二。先譬次合。初譬文為三。一為時作譬。二為同作譬。三為紏作譬。此中既釋持毀。又開大小乘。故須此事以消其文。秉法主如國王。緣盡謝世如崩亡。儲君譬傳化弟子。熙連一恒植善淺薄故言稚小
。此譬正法毀滅之時。旃陀羅者破法身慧命之種。多饒財寶者惡業增長。多有眷屬者破戒徒黨。篡居王位者破戒統位。此譬破戒增長非法盛時。國人居士婆羅門者譬三種持戒之人。上品遠離故投他國。中品不遠不同故言不欲眼視。下品不能自移故言如樹。又樹譬上品。如童子不遠而能匡正。此譬一切聖人隱不現時。守邏諸道去明其作威作福。守邏諸道譬惡比丘置立制網塞持戒路。七日擊鼓譬立制網開放逸門。灌頂師者。外國登位使七世素貴瓶盛四海水灌於王頂。是曰國師。如此間授璽稱尊號時。譬惡眾中求羯磨師和僧三唱是事如是持。分半國者烏回準此僧正。犍和吒準此僧都。互相羯磨秉捉門徒皆無來者。譬持戒人恥入惡眾不共同事。復作是言去再作威福非法轉盛。若不肯作羯磨師者。當舉破戒者為主。甘露不死藥者名聞利養安身之具。是同此等皆譬非法盛時。二爾時有一婆羅門子去是和同譬文為四。一童子受慕。二王大歡喜。三諸人瞋怪。四同事日久。婆羅門者凈行也。童子者因位也。弱冠二十盛時。二智英勇凈行戒也。長髮慈也。善咒巧慧我昔為之同事也。次王大歡喜。喜惡化無壅。諸人瞋者是不見機持戒者嫌也。三從爾時童子下為紏作譬文為二。先治惡次立善。治惡文為四。一相研定。二求取大法。三弘宣大乘
【現代漢語翻譯】 現代漢語譯本 這譬如正法毀滅的時候，旃陀羅（賤民）是指破壞法身慧命的種子。多饒財寶的人，惡業增長。多有眷屬的人，是破戒的徒黨。篡奪王位的人，是破壞戒律的統治者。這譬如破戒增長，非法盛行的時代。國人、居士、婆羅門，譬如三種持戒的人。上品的人遠離，所以投奔其他國家。中品的人不遠離，但不同流合污，所以說不願眼看。下品的人不能自己移動，所以說像樹一樣。又用樹來比喻上品的人。像童子一樣不遠離，而能匡正。這譬如一切聖人隱沒不現的時候。守邏各道的人去掉光明，憑著作威作福。守邏各道，譬如惡比丘設立制網，堵塞持戒之路。七日擊鼓，譬如設立制網，開放縱逸之門。灌頂師，在外國是登位時，讓七世高貴的瓶子盛滿四海水，灌在王的頭頂上，這叫做國師。就像我們這裡授予玉璽，稱尊號的時候。譬如在惡眾中尋求羯磨師（授戒和尚），和僧眾三次唱誦『是事如是持』。分半個國家，烏回（地名）相當於此處的僧正（僧官名），犍和吒（地名）相當於此處的僧都（僧官名）。互相羯磨，把持門徒，都沒有人來，譬如持戒的人恥于進入惡眾，不共同做事。又說去掉再作威福，非法更加盛行。如果不肯做羯磨師的人，就應當推舉破戒的人為主。甘露不死藥，是指名聞利養，安身之具。這些都譬如非法盛行的時代。 其次，有一個婆羅門子，去掉『是和同』，譬如文分為四段。一是童子受到愛慕。二是國王大歡喜。三是眾人嗔怪。四是同事日久。婆羅門，是指凈行。童子，是指因位。弱冠二十歲，是盛時。二智英勇，是凈行戒。長髮，是慈悲。善於咒語，巧于智慧，『我昔為之同事也』。其次是國王大歡喜，喜好邪惡，沒有阻礙。眾人嗔怪，是指那些不見機宜的持戒者嫌棄他。第三，從『爾時童子下』，作為糾正的譬如文，分為兩段。先治理邪惡，再建立善良。治理邪惡的文分為四段。一是互相研究確定。二是求取大法。三是弘揚大乘。
【English Translation】 English version This is like when the True Dharma is about to be destroyed. The cāṇḍāla (outcaste) refers to the seed that destroys the Dharma-body and wisdom-life. Those who are rich in wealth increase evil karma. Those who have many relatives are the followers of those who break the precepts. Those who usurp the throne are those who break the precepts and control the position. This is like the time when breaking the precepts increases and the unlawful flourishes. The people of the country, the gṛhapati (householders), and the brāhmaṇa (Brahmins) are like the three kinds of people who uphold the precepts. Those of the highest quality leave and go to other countries. Those of the middle quality do not leave but do not agree, so they say they do not want to see with their eyes. Those of the lowest quality cannot move themselves, so they are said to be like trees. Also, the tree is used as a metaphor for those of the highest quality. Like a child who does not leave but can correct. This is like when all the sages are hidden and do not appear. Those who guard the roads remove the light and rely on their power to make blessings. Guarding the roads is like evil bhikṣu (monks) setting up nets and blocking the path of upholding the precepts. Striking the drum for seven days is like setting up nets and opening the gate of indulgence. The abhiṣeka (consecration) master, in foreign countries, when ascending the throne, has a vase filled with the four seas to consecrate the king's head, which is called the national teacher. It is like when we here grant the jade seal and call the honorable title. It is like seeking a karmācārya (ordination master) in an evil assembly, and the saṃgha (community) chants three times, 'This matter is thus held.' Dividing half the country, Uhui (place name) is equivalent to the saṃghādhyakṣa (monk official name) here, and Gandhata (place name) is equivalent to the saṃghasthavira (monk official name) here. They mutually perform karma (actions), holding the disciples, and no one comes, like those who uphold the precepts are ashamed to enter the evil assembly and do not work together. It is also said that removing and then making power and blessings, the unlawful becomes more prevalent. If one is unwilling to be a karmācārya, then one should elect those who break the precepts as the leader. Amṛta (nectar) and the medicine of immortality refer to fame, profit, and the means of securing the body. These are all like the time when the unlawful flourishes. Secondly, there is a brāhmaṇa (Brahmin) son, removing 'is harmonious', the metaphor is divided into four sections. First, the child is loved. Second, the king is very happy. Third, the people are angry. Fourth, working together for a long time. Brāhmaṇa (Brahmin) refers to pure conduct. The child refers to the causal position. The age of twenty, when he is weak, is the time of prosperity. Two wisdoms and bravery are pure conduct and precepts. Long hair is compassion. Good at mantras, skillful in wisdom, 'I used to work with him.' Secondly, the king is very happy, likes evil, and has no obstacles. The people are angry, referring to those who do not see the opportunity and dislike him. Third, from 'at that time the child down', as a corrective metaphor, it is divided into two sections. First, govern evil, then establish good. The text governing evil is divided into four sections. First, study and determine each other. Second, seek the Great Dharma. Third, promote the Mahayana.
。四正作擯。初研定者。我舍家法息大乘持戒。來作王師者作破戒眾主。教王微密者元令入大。此意不彰故云微密。次童子答言下是求大法。不死藥者佛性常住之理隱在破戒之下。言不知者惡障妙理則是不知。言持去者不惜破戒之眾任汝開化。三是時童子去攝來大化也。請諸大臣者譬其來學者也。諸臣白王者迷徒得悟傳化者也。王語師言者生信求解。四爾時童子更與余藥者。依律苦切對治訶責。王既服已受治屈折。藥發悶亂者推尋事理生重憂悔。方乃自知佛海死屍。前大臣白王者上根悟也。王求藥者中根悟也。悶絕者下根悟也。次從爾時童子立本儲君去。是立善人中又為四。一立善。二驅惡。三無犯。四旁嘆。初文云立本儲君者。大乘本體還得統立也。師子御座不應升者第一義空與破戒者不相應也。治國理民者破戒亂常擾善機民。次爾時童子復以解藥去更說實相懺悔之方。驅出國者廢小乘中分別決定若持若犯之限域也。三四如文。次從善男子我涅槃後去合譬也。但合二不合時。此初合和同。以方便力合上我舍家法也。與破戒等同其事業者合上來作王師。釋論明四種僧。破戒僧名同。雜僧應是畜不凈僧。有差僧應是假名僧。從爾時菩薩下二合紏治破戒也。八不凈者。謂畜金銀奴婢牛羊倉庫販賣耕種手自作食不受而啖污道
【現代漢語翻譯】 現代漢語譯本：四種正確的處理方式是擯棄。首先，對於那些已經確定的人，他們捨棄了在家修行的法則，放棄了大乘持戒，前來擔任國王的老師，這些人實際上是破壞戒律的僧團的首領，他們教導國王一些隱秘的事情，原本是爲了讓他們進入更大的（境界）。這種意圖沒有彰顯出來，所以說是隱秘的。其次，童子的回答表明他在尋求大法。『不死藥』指的是佛性常住的道理，它隱藏在破戒的行為之下。說『不知道』，意味著被邪惡所矇蔽，不瞭解妙理，這就是『不知道』。說『拿走』，意味著不吝惜那些破戒的僧眾，任憑你去開化他們。第三，這時童子離開是爲了攝受他們，進行更大的教化。邀請各位大臣，比喻那些前來學習的人。各位大臣稟告國王，比喻那些迷惑的人得到了覺悟，傳播教化。國王對老師說，比喻生起信心，尋求解答。第四，這時童子又給予其他的藥物，指的是依據戒律嚴厲地對治，呵斥責備。國王服用后，接受了對治和屈服。藥物發作，感到悶亂，指的是推尋事理，產生深深的憂愁和後悔，這才明白自己是佛海中的死屍。之前的大臣稟告國王，比喻上根之人覺悟了。國王尋求藥物，比喻中根之人覺悟了。悶絕，比喻下根之人覺悟了。接下來，從那時起，童子被立為儲君，這是在樹立善人，其中又分為四個方面：一是樹立善，二是驅逐惡，三是沒有犯錯，四是旁邊的讚歎。首先，文中說『立本儲君』，指的是大乘的本體得以重新建立。『師子御座不應升』，指的是第一義空與破戒之人不相應。『治國理民』，指的是破戒之人擾亂常理，擾亂善良的機民。接下來，這時童子又以解藥去除，進一步宣說實相懺悔的方法。『驅出國』，指的是廢除小乘中分別決定持戒或犯戒的界限。第三和第四點如原文所述。接下來，從『善男子，我涅槃后』開始，是合譬。但只合了兩個方面，沒有合時間。這裡首先合了和同，以方便力合了上面的『我舍家法』。『與破戒等同其事業』，合了上面『來作王師』。釋論中闡明了四種僧：破戒僧名為同，雜僧應是畜不凈僧，有差僧應是假名僧。從那時起，菩薩開始糾正破戒的行為。八不凈指的是：畜養金銀、奴婢、牛羊，擁有倉庫，進行販賣、耕種，親手製作食物，不接受供養而自己食用，玷污正道。
【English Translation】 English version: The four correct ways to handle are expulsion. Firstly, for those who have been identified, they abandon the rules of household practice, give up upholding the precepts of Mahayana, and come to serve as the king's teacher. These people are actually the leaders of the Sangha who break the precepts. They teach the king some secret matters, originally to let them enter a larger (realm). This intention is not revealed, so it is said to be secret. Secondly, the boy's answer shows that he is seeking the great Dharma. 'The elixir of immortality' refers to the principle of the Buddha-nature being permanent, which is hidden under the behavior of breaking the precepts. Saying 'do not know' means being blinded by evil and not understanding the wonderful principle, which is 'do not know'. Saying 'take it away' means not being stingy with those Sangha who break the precepts, allowing you to enlighten them. Thirdly, the boy's departure at this time is to gather them and carry out greater teachings. Inviting the ministers is a metaphor for those who come to learn. The ministers report to the king, which is a metaphor for those who are confused and enlightened, spreading the teachings. The king's words to the teacher are a metaphor for generating faith and seeking answers. Fourthly, at this time, the boy gives other medicines, which refers to strictly treating, scolding, and blaming according to the precepts. After the king takes the medicine, he accepts the treatment and submission. The medicine takes effect, causing confusion, which refers to exploring the truth and generating deep sorrow and regret, and then realizing that he is a dead body in the sea of Buddha. The previous minister reported to the king, which is a metaphor for the enlightenment of people with superior roots. The king seeking medicine is a metaphor for the enlightenment of people with middle roots. Fainting is a metaphor for the enlightenment of people with inferior roots. Next, from that time on, the boy was established as the crown prince, which is to establish good people, which is divided into four aspects: first, establishing good; second, expelling evil; third, no mistakes; and fourth, side praise. First, the text says 'establish the crown prince', which refers to the re-establishment of the essence of Mahayana. 'The lion throne should not be ascended' refers to the fact that the first principle of emptiness is not compatible with those who break the precepts. 'Governing the country and managing the people' refers to those who break the precepts disrupting the normal order and disturbing the good people. Next, at this time, the boy removes the antidote and further proclaims the method of repentance of true reality. 'Expelling the country' refers to abolishing the limits of distinguishing between upholding or breaking the precepts in Hinayana. The third and fourth points are as described in the original text. Next, starting from 'Good man, after my Nirvana', it is a metaphor. But only two aspects are combined, not the time. Here, the harmony is first combined, and the above 'I abandon the Dharma of the family' is combined with the power of convenience. 'Equating the business with breaking the precepts' combines the above 'come to be the king's teacher'. The commentary clarifies the four types of Sangha: the Sangha who break the precepts are called the same, the mixed Sangha should be the impure Sangha, and the different Sangha should be the false name Sangha. From that time on, the Bodhisattva began to correct the behavior of breaking the precepts. The eight impurities refer to: raising gold and silver, slaves, cattle and sheep, owning warehouses, engaging in selling, farming, making food by hand, eating without accepting offerings, and defiling the right path.
污威儀損妨處多故名不凈。從爾時菩薩雖復恭敬去是第三結成。又二。初結有罪無罪。二結但為菩薩不為聲聞。初中雲雖恭敬去明持禮毀無罪。雖受不凈是亦無罪。何以故去釋無罪意。從以是因緣去明持受毀供養亦無罪如文。次明若乖此說則有罪。若乖此心則有罪。次從善男子我于經中者結為菩薩。又二。先引偈次判(云云)。迦葉白佛去第七料簡為三。先問答。次約法簡。三領解。初中有問有答。問為兩意。一問緩二問失只應是一問。佛有兩答。故為二。問佛言去答也。先答失不失。后答緩不緩。初答不失中先法次譬。初法者律中解云。若破戒者體解俱失。數師云。戒體常在但是污戒。下文云。失與不失悉是戲論不解佛意。今經明四依示同破戒故無所失。次善男子如堤塘下譬也。又二。先譬次合。譬中又二意。無治則漏。治則不漏。犯已懺悔則不失。不懺則失次合二譬可解。當知菩薩不同堤塘。次於乘緩者答第一問。舊云聲聞急戒緩乘。菩薩急乘緩戒。有人云。乘如綱戒如目。提綱則目正。得中道本戒則自圓。今明不爾經偏舉菩薩急乘緩戒。若具論者聲聞菩薩各有四句如別記。次約法簡又三。初約福田簡。次約智簡。三天眼。簡初福田中三。法譬合(云云)。問下梵行使平等施與此相違。答各有其意。此中明四依故
【現代漢語翻譯】 現代漢語譯本 因行為不莊嚴，容易產生過失，所以稱為『不凈』（Asubha）。從那時起，菩薩即使恭敬地捨棄這些，這是第三個結的完成。又分為兩部分。首先是總結有罪或無罪，其次是總結只針對菩薩，不針對聲聞（Śrāvaka）。 首先，在總結有罪無罪的部分中說，即使恭敬地捨棄，也表明持戒毀戒都沒有罪。即使接受不凈之物，也沒有罪。為什麼呢？從『以是因緣』開始，說明持戒、接受、毀壞供養都沒有罪，如經文所說。接下來表明，如果違背這種說法，就會有罪；如果違背這種心意，就會有罪。 接下來，從『善男子，我于經中』開始，總結這是為菩薩而說。又分為兩部分。先引用偈頌，再進行判斷（如前所述）。迦葉（Kāśyapa）對佛說，從第七個部分開始，進行三種料簡：先是問答，然後是約法簡別，最後是領悟理解。在問答部分中，有問有答。提問分為兩個意思：一是問緩，二是問失，實際上應該是一個問題。佛陀有兩個回答，所以分為兩個。 問：『佛言』是回答。先回答失與不失，后回答緩與不緩。在回答不失的部分中，先說法，後用譬喻。在說法的部分中，《律》中解釋說，如果破戒，戒體和解脫都會失去。數論師說，戒體常在，只是被玷污了。下文說，『失與不失都是戲論，不理解佛意。』這部經說明四依（Cattāro Nissaya）示現如同破戒，所以沒有失去什麼。接下來，『善男子，如堤塘下』是譬喻。又分為兩個意思：沒有治理就會泄漏，治理了就不會泄漏。犯戒后懺悔就不會失去，不懺悔就會失去。接下來，結合兩個譬喻就可以理解了。應當知道菩薩不同於堤塘。 接下來，回答第一個問題，關於對乘的緩。舊的說法是聲聞急於戒律，緩于乘。菩薩急於乘，緩于戒律。有人說，乘如綱，戒如目，提綱則目正，得中道根本，戒律自然圓滿。現在說明不是這樣，經中偏重於菩薩急於乘，緩于戒律。如果全面論述，聲聞和菩薩各有四句，如《別記》所說。接下來，約法簡別又分為三部分：首先是約福田簡別，其次是約智簡別，第三是天眼簡別。在最初的福田中，分為法、譬、合（如前所述）。問：下梵行（Brahmacarya）使平等施與此相違。答：各有其意。這裡說明四依的緣故。
【English Translation】 English version Because of improper conduct and many opportunities for faults, it is called 'impure' (Asubha). From that time on, even if a Bodhisattva respectfully abandons these, this completes the third knot. It is further divided into two parts. First, a summary of whether there is guilt or no guilt, and second, a summary that it is only for Bodhisattvas, not for Śrāvakas (Hearers). First, in the part summarizing guilt or no guilt, it says that even if one respectfully abandons, it shows that holding the precepts or breaking them is without guilt. Even if one accepts impure things, there is also no guilt. Why? Starting from 'Because of this cause,' it explains that holding the precepts, accepting, and destroying offerings are all without guilt, as the text says. Next, it shows that if one goes against this statement, there will be guilt; if one goes against this intention, there will be guilt. Next, starting from 'Good man, in the scriptures,' it concludes that this is spoken for Bodhisattvas. It is further divided into two parts. First, quoting a verse, and then making a judgment (as mentioned before). Kāśyapa said to the Buddha, starting from the seventh part, making three distinctions: first, question and answer, then distinguishing by Dharma, and finally understanding and comprehension. In the question and answer part, there are questions and answers. The question is divided into two meanings: one is asking about slowness, and the other is asking about loss, but it should actually be one question. The Buddha has two answers, so it is divided into two. Question: 'The Buddha said' is the answer. First, answer whether there is loss or no loss, and then answer whether it is slow or not slow. In the part answering no loss, first explain the Dharma, and then use a metaphor. In the part explaining the Dharma, the Vinaya explains that if one breaks the precepts, both the precept body and liberation will be lost. The Samkhya teacher says that the precept body is always present, but it is defiled. The following text says, 'Loss or no loss is all a play, not understanding the Buddha's intention.' This sutra explains that the Four Reliances (Cattāro Nissaya) appear as if breaking the precepts, so nothing is lost. Next, 'Good man, like a dike below' is a metaphor. It is further divided into two meanings: if there is no management, it will leak; if it is managed, it will not leak. If one repents after breaking the precepts, one will not lose; if one does not repent, one will lose. Next, combining the two metaphors can be understood. It should be known that Bodhisattvas are different from dikes. Next, answering the first question, about the slowness of the vehicle. The old saying is that Śrāvakas are urgent about precepts and slow about the vehicle. Bodhisattvas are urgent about the vehicle and slow about the precepts. Some say that the vehicle is like the rope of a net, and the precepts are like the meshes. If the rope is pulled, the meshes will be straight; if one obtains the fundamental of the Middle Way, the precepts will naturally be complete. Now it is explained that it is not like this. The sutra emphasizes that Bodhisattvas are urgent about the vehicle and slow about the precepts. If discussed comprehensively, Śrāvakas and Bodhisattvas each have four sentences, as mentioned in the Separate Record. Next, distinguishing by Dharma is further divided into three parts: first, distinguishing by the field of merit, second, distinguishing by wisdom, and third, distinguishing by the heavenly eye. In the initial field of merit, it is divided into Dharma, metaphor, and combination (as mentioned before). Question: Lower Brahmacarya makes equal giving contradictory to this. Answer: Each has its own meaning. Here, the reason for the Four Reliances is explained.
簡真偽。梵行明慈心平等故不分別。又此中誡福田。梵行誡施主(云云)。二複次善男子如迦羅下用智簡。先譬次合。六卷云迦留治牟皆不見翻。但知是甘毒二果譬于持犯。女人譬凡愚執事。小兒譬無智施主。問何處得果者推其根本。笑而捨去譬知偽棄之。善男子大眾下合譬。受八不凈合迦羅迦。不受不凈合鎮頭迦。持毀共住合二果同林。有優婆塞據教問次引祇洹為證。次不許同住等合智者問。從若有受者自毀誤人合上笑而捨去。三從譬如城去約天眼簡于中二。先譬后合。雪山譬涅槃常住妙理。藥譬依涅槃立清凈行。賣藥人譬奸狡執事。雜藥譬毀者不別。不別者買譬無智施主。迦葉去合假名合雜藥。真僧合妙藥。肉眼合不別者。天眼乃能別天眼非但別偽因不應禮施。復能見果。不應禮施。三迦葉白佛是領解。初稱歎次頂受(云云)。從如佛所說去是第八會通。昔依四法今依四人。文有問答。問又二。先舉昔依次請會。初昔依者然阿含中出次第。依法不依人。依了義不依不了義。依義不依語。依智不依識。與今迦葉所列次第有異。梁武云。此文為定。諸法師云。今經出昔依以阿含為定。或言出經者誤。或言于昔雖瞭望今未了故了義在後。今且釋阿含次第者。昔人無常故不可依。以法常故。故法可依。法有小大大法了義是
【現代漢語翻譯】 現代漢語譯本 簡別真偽。因為具有梵行（Brahmacharya，清凈的行為），明瞭慈悲心，並且平等對待一切眾生，所以不作分別。此外，這裡告誡要警惕福田（指能生福報的田地，此處指僧侶）。梵行告誡施主（此處省略具體內容）。 其次，善男子，如同迦羅（Kala，一種毒果）一樣，要用智慧來簡別。先用比喻，然後結合實際。第六卷中說，迦留治牟（Kaluci-mu）沒有翻譯，但知道是甘甜和有毒的兩種果實，比喻持戒和破戒。女人比喻凡夫愚昧的執事者。小兒比喻沒有智慧的施主。問：在哪裡得到果報呢？追溯其根本。笑著捨棄，比喻知道是虛假的就拋棄它。善男子，大眾以下是結合比喻。接受八不凈物，就像接受迦羅果。不接受不凈物，就像接受鎮頭迦（Zhentouka）果。持戒和破戒的人共同居住，就像兩種果實生長在同一片樹林里。有優婆塞（Upasaka，男居士）根據教義提問，接著引用祇洹（Jetavana，祇樹給孤獨園）作為證明。其次，不允許共同居住等同於智者提問。從『若有受者自毀誤人』開始，結合上面『笑著捨棄』的比喻。 第三，從『譬如城』開始，用天眼來簡別，其中分為兩部分。先是比喻，然後是結合實際。雪山比喻涅槃（Nirvana，寂滅）常住的妙理。藥比喻依據涅槃建立的清凈行為。賣藥人比喻奸詐狡猾的執事者。雜藥比喻破戒者不加區別。不加區別的人購買，比喻沒有智慧的施主。迦葉（Kasyapa）結合實際，假名結合雜藥。真正的僧侶結合妙藥。肉眼結合不加區別的人。只有天眼才能分辨，天眼不僅能分辨虛假的原因，不應該禮敬供養，還能看到結果，不應該禮敬供養。第三，迦葉向佛陀稟告，這是領悟理解。首先是稱讚，然後是頂戴接受（此處省略具體內容）。 從『如佛所說』開始，是第八次會通。過去依據四法，現在依據四人。文中有問答。問題又有兩個。先舉出過去，然後依次請求會通。最初的『過去依據』，然而阿含經中給出的次第是：依法不依人，依了義不依不了義，依義不依語，依智不依識。與現在迦葉所列的次第有所不同。梁武帝說，這段文字是確定的。各位法師說，現在經中提出的『過去依據』以阿含經為準。或者說提出經文的人有誤。或者說，對於過去雖然瞭解，但相對於現在來說還不透徹，所以了義放在後面。現在且解釋阿含經的次第：過去的人是無常的，所以不可以依賴。因為法是常住的，所以法可以依賴。法有小乘、大乘，大法是了義的。
【English Translation】 English version Discernment of truth from falsehood. Because of having Brahmacharya (pure conduct), clear compassionate mind, and treating all beings equally, there is no discrimination. Furthermore, this section warns against false fields of merit (referring to monks who can generate blessings). Brahmacharya warns donors (details omitted here). Secondly, good man, just like Kala (a poisonous fruit), use wisdom to discern. First, use a metaphor, then combine it with reality. In the sixth volume, it says that Kaluci-mu is not translated, but it is known to be two kinds of fruits, sweet and poisonous, which are metaphors for upholding precepts and breaking precepts. A woman is a metaphor for foolish administrators. A child is a metaphor for a donor without wisdom. Question: Where does one get the result? Trace it to its root. Laughing and abandoning it is a metaphor for knowing it is false and discarding it. Good man, the following is a combination of metaphors. Accepting the eight impure things is like accepting the Kala fruit. Not accepting impure things is like accepting the Zhentouka fruit. Those who uphold precepts and those who break precepts live together, just like two kinds of fruits growing in the same forest. A Upasaka (male lay disciple) asks according to the teachings, then cites Jetavana as proof. Secondly, not allowing to live together is equivalent to a wise man asking. Starting from 'If someone receives and destroys himself and misleads others,' combine it with the above metaphor of 'laughing and abandoning'. Thirdly, starting from 'Like a city,' use the heavenly eye to discern, which is divided into two parts. First is a metaphor, then a combination with reality. The snow mountain is a metaphor for the wonderful principle of Nirvana (extinction) being permanent. Medicine is a metaphor for pure conduct established based on Nirvana. The medicine seller is a metaphor for cunning administrators. Mixed medicine is a metaphor for those who break precepts without distinction. Those who do not distinguish buy, which is a metaphor for donors without wisdom. Kasyapa combines it with reality, false names combine with mixed medicine. True monks combine with wonderful medicine. The physical eye combines with those who do not distinguish. Only the heavenly eye can distinguish, the heavenly eye can not only distinguish false causes and should not be respected and offered, but also see the results and should not be respected and offered. Thirdly, Kasyapa reports to the Buddha, this is understanding and comprehension. First is praise, then acceptance (details omitted here). Starting from 'As the Buddha said,' is the eighth reconciliation. In the past, it was based on the four dharmas, now it is based on the four people. There are questions and answers in the text. There are two more questions. First, present the past, then ask for reconciliation in order. The initial 'past reliance,' however, the order given in the Agamas is: rely on the Dharma, not on the person; rely on the definitive meaning, not on the provisional meaning; rely on the meaning, not on the words; rely on wisdom, not on consciousness. This is different from the order listed by Kasyapa now. Emperor Wu of Liang said that this passage is definitive. The Dharma masters said that the 'past reliance' proposed in the current sutra is based on the Agamas. Or it is said that the person who proposed the sutra is mistaken. Or it is said that although the past is understood, it is not as thorough as the present, so the definitive meaning is placed later. Now let's explain the order of the Agamas: the people of the past are impermanent, so they cannot be relied upon. Because the Dharma is permanent, the Dharma can be relied upon. The Dharma has Hinayana and Mahayana, the Mahayana Dharma is definitive.
故須依。語若生著故不須依。了語下義義體無著。是故須依。識著智解是故依智。從如是四法非四種人正請會通。次佛言下答又為二。先別會後總會。所以別會者。正言今依人與昔依法二言相反。故偏須別會文為四。初會人法依法即是依人。二明昔不依人者不依無法之人。三明今依人者還是有法之人。四舉下況上。初依法即依人者人法不異。興皇言。昔以法簡人結還依智。今以人簡法結還依人。昔人既破昔法亦除。今人既存今法須取。但今人法不二。昔人即聲聞緣覺豈依此人。昔法即方便半字。若不悟者亦須破法。若了悟者不除此法。次若復有下明昔不依無法之人。三如上所說下明今依有法之人。又為四。一唱應依。二釋應依。三嘆德。四釋嘆四。若有人能下舉下況上。明外凡能知佛常不為利養所轉。尚復可依。況於四人而不依耶。次從依法者即是法性去總會四依。又三。初就今教會。二舉今昔相對會。三結會。初文又二。先會次結。初還依問次第會之。文自為四。初依法為三雙。一雙標。二釋釋。三雙結。初依法者即妙有之法。不依聲聞之人。即雙標也。法性者即如來。聲聞者即有為。是雙釋也。雙結可尋。次文二。初會依義者。覺了即般若。不羸劣即法身。滿足即解脫。昔教解脫具則無身智身智在則解脫不滿。又
【現代漢語翻譯】 故須依（應當依止）。語若生著（如果言語產生執著）故不須依（就不應當依止）。了語下義（理解言語之下的真義），義體無著（真義的本體沒有執著），是故須依（所以應當依止）。識著智解（如果意識執著于智的解釋），是故依智（所以應當依止智慧）。從如是四法（從這四種依止）非四種人（而不是四種人）正請會通（才能正確地理解和融會貫通）。 次佛言下答（接下來佛的回答）又為二（分為兩部分）。先別會（先分別解釋），后總會（后總結解釋）。所以別會者（之所以要分別解釋），正言今依人與昔依法（是因為現在依止人和過去依止法）二言相反（這兩種說法相反）。故偏須別會（所以特別需要分別解釋），文為四（分為四個部分）。初會人法（第一部分解釋依人即是依法），依法即是依人（依止法就是依止人）。二明昔不依人者（第二部分說明過去不依止人，是不依止沒有法的人），不依無法之人（不依止沒有法的人）。三明今依人者（第三部分說明現在依止人，是依止有法的人），還是有法之人（還是依止有法的人）。四舉下況上（第四部分用下面的例子來比況上面的道理）。 初依法即依人者（第一部分，依法就是依人），人法不異（人和法沒有區別）。興皇言（興皇說），昔以法簡人（過去用佛法來選擇人），結還依智（最終還是依止智慧）。今以人簡法（現在用人來選擇法），結還依人（最終還是依止人）。昔人既破（過去的人既然被否定），昔法亦除（過去的法也被去除）。今人既存（現在的人既然存在），今法須取（現在的法就應當取用）。但今人法不二（但是現在的人和法沒有區別）。昔人即聲聞緣覺（過去的人就是聲聞和緣覺），豈依此人（怎麼能依止這些人呢）。昔法即方便半字（過去的法就是方便法和半字教），若不悟者（如果不覺悟的人），亦須破法（也需要破除這些法）。若了悟者（如果覺悟的人），不除此法（就不需要去除這些法）。 次若復有下（接下來，如果還有）明昔不依無法之人（說明過去不依止沒有法的人）。三如上所說下（第三部分，如上面所說）明今依有法之人（說明現在依止有法的人）。又為四（又分為四個部分）。一唱應依（第一部分，提倡應當依止）。二釋應依（第二部分，解釋應當依止的原因）。三嘆德（第三部分，讚歎功德）。四釋嘆四（第四部分，解釋讚歎的四個方面）。若有人能下（如果有人能夠）舉下況上（用下面的例子來比況上面的道理）。明外凡能知佛常不為利養所轉（說明外凡夫能夠知道佛陀常常不被利益供養所動搖），尚復可依（尚且可以依止），況於四人而不依耶（更何況對於四種依止的人而不依止呢）。 次從依法者即是法性去（接下來，從依法就是法性開始）總會四依（總結解釋四種依止）。又三（又分為三個部分）。初就今教會（第一部分，就現在的依止來解釋）。二舉今昔相對會（第二部分，用現在和過去相對比來解釋）。三結會（第三部分，總結解釋）。初文又二（第一部分又分為兩個部分）。先會（先解釋），次結（后總結）。初還依問次第會之（第一部分還是按照提問的順序來解釋）。文自為四（文章自然分為四個部分）。初依法為三雙（第一部分，依法分為三對）。一雙標（第一對，標明）。二釋釋（第二對，解釋）。三雙結（第三對，總結）。初依法者即妙有之法（第一對，依法就是妙有的法），不依聲聞之人（不依止聲聞之人），即雙標也（這就是標明）。法性者即如來（法性就是如來），聲聞者即有為（聲聞就是有為），是雙釋也（這就是解釋）。雙結可尋（總結可以自己尋找）。 次文二（接下來分為兩個部分）。初會依義者（第一部分，解釋依止的意義）。覺了即般若（覺悟就是般若），不羸劣即法身（不虛弱就是法身），滿足即解脫（圓滿就是解脫）。昔教解脫具則無身智（過去的教義認為解脫具足就沒有法身和智慧），身智在則解脫不滿（法身和智慧存在，解脫就不圓滿）。又（而且）
【English Translation】 Therefore, one must rely on it. If words give rise to attachment, then one should not rely on them. Understanding the meaning beneath the words, the essence of the meaning is without attachment, therefore one must rely on it. If consciousness is attached to intellectual interpretations, then one should rely on wisdom. From these four Dharmas (four reliances), not four types of people, one can correctly understand and integrate. Next, the Buddha's answer is divided into two parts. First, separate explanations, then a summary explanation. The reason for separate explanations is that the statements 'relying on people now' and 'relying on Dharma in the past' are contradictory. Therefore, separate explanations are particularly needed, divided into four parts. The first part explains that relying on people is relying on Dharma, relying on Dharma is relying on people. The second part explains that in the past, not relying on people meant not relying on people without Dharma, not relying on people without Dharma. The third part explains that now relying on people means relying on people with Dharma, still relying on people with Dharma. The fourth part uses the examples below to illustrate the principles above. The first part, relying on Dharma is relying on people, people and Dharma are not different. Xinghuang said, 'In the past, Dharma was used to select people, and ultimately one still relied on wisdom. Now, people are used to select Dharma, and ultimately one still relies on people. Since the people of the past have been negated, the Dharma of the past has also been removed. Since the people of the present exist, the Dharma of the present should be taken. But now people and Dharma are not different. The people of the past were Śrāvakas (Voice-Hearers) and Pratyekabuddhas (Solitary Buddhas), how can one rely on these people? The Dharma of the past was expedient Dharma and half-word teachings, if those who do not awaken, they also need to break these Dharmas. If those who awaken, they do not need to remove these Dharmas.' Next, 'if there are still' explains that in the past, one did not rely on people without Dharma. The third part, 'as mentioned above' explains that now one relies on people with Dharma. It is divided into four parts. First, advocating reliance. Second, explaining the reasons for reliance. Third, praising virtues. Fourth, explaining the four aspects of praise. 'If someone can' uses the examples below to illustrate the principles above. Explaining that even ordinary people can know that the Buddha is always unmoved by benefits and offerings, they are still worthy of reliance, let alone not relying on the four types of people to rely on. Next, starting from 'relying on Dharma is Dharma-nature' summarizes the four reliances. It is divided into three parts. First, explaining based on the current reliance. Second, explaining by comparing the present and the past. Third, summarizing the explanation. The first part is divided into two parts. First, explaining, then summarizing. The first part still explains according to the order of the questions. The text is naturally divided into four parts. The first part, relying on Dharma is divided into three pairs. The first pair, marking. The second pair, explaining. The third pair, summarizing. The first pair, relying on Dharma is the Dharma of wonderful existence, not relying on Śrāvakas, that is marking. Dharma-nature is Tathāgata (Thus Come One), Śrāvakas are conditioned, that is explaining. The summary can be found by oneself. Next, it is divided into two parts. The first part, explaining the meaning of reliance. Awakening is Prajñā (Wisdom), not weak is Dharmakāya (Dharma Body), complete is liberation. The past teachings believed that if liberation was complete, there would be no Dharma Body and wisdom, if the Dharma Body and wisdom existed, liberation would not be complete. Also
不得是三寶。次不依語下又二。先明無理之語。后明亂正之語。初文者如佛所說。貪求無厭去有二解。一云此是佛說外道經中之言。二解是佛自說經生凡夫之過。不得依此為行。次又復唱言下是亂正之語。三釋依智不依識。若知法身是常即是真智。若言無常即是識著。四釋了義為三。一標宗。二曆法。三辨宗。初約一大乘兩緣來望爲了不了。次又聲聞下是曆法有五雙相對。大小常無常大小所說食不食滅不滅可尋。三聲聞乘下辨宗。初辨小后辨大。各有標釋結。次如是下總結。複次依義下第二今昔相對會通釋前兩依文句相涉。人謂但三文為三。初兩依共釋。次釋第三。三釋第四。初共釋為三。一釋依義兼明依法。次釋不依人。三釋不依語。此初第一偏明依義。次此後即不明依語。但語勢相仍。仍明不依人。又明依義即是依法。是故無別依法之文。但有不依人。此即第一偏明依義法者。名常下釋法也。后具結二種。若有說言不可見下釋不依人。若復有人下釋不依語。依智者下二別釋第三依。依智不依識。所言識作識受無和合僧者但有識著作因受識著之果皆是生死。則無常住一體之僧。三依了義者別釋第四依。明瞭不了。若言有四緣得畜八不凈。即是了義。一無檀越。二時饑。三建立。四凈施解者不同。一云具此四緣方乃得
【現代漢語翻譯】 現代漢語譯本 不得依止非三寶之言論。其次，『不依語』又分為兩部分：首先闡明不合道理的言論，然後闡明擾亂正法的言論。首先，關於不合道理的言論，例如佛所說的『貪求無厭』，對此有兩種解釋：一種說法是這是佛說的外道經文中的話語；另一種解釋是佛自己講述的修行人生起凡夫之過失。不得依此作為修行準則。其次，『又復唱言』以下是擾亂正法的言論。 第三種解釋是依智不依識。如果知道法身是常住不變的，那就是真智；如果說無常，那就是被識所迷惑。第四種解釋是了義，分為三個部分：一、標明宗旨；二、歷數法門；三、辨明宗旨。首先，從一大乘和兩種因緣的角度來觀察了義和不了義。其次，『又聲聞』以下是歷數法門，有五對相對：大乘和小乘、常與無常、大乘和小乘所說、食與不食、滅與不滅，都可以探尋。 第三，『聲聞乘』以下是辨明宗旨，先辨析小乘，后辨析大乘，各有標示、解釋和總結。其次，『如是』以下是總結。再次，『依義』以下是第二點，今昔相對，會通解釋前面的兩種『依』，文句相互關聯。人們認為只有三段文字是三種『依』，其實前兩種『依』是共同解釋的，然後解釋第三種，再解釋第四種。最初的共同解釋分為三點：一、解釋『依義』，兼明『依法』；二、解釋『不依人』；三、解釋『不依語』。這最初的第一點偏重闡明『依義』。其次，這之後就不再闡明『依語』，但語氣仍然相連，仍然闡明『不依人』。又闡明『依義』就是『依法』，所以沒有單獨『依法』的文字，只有『不依人』。這最初的第一點偏重闡明『依義』，『法者，名常』是解釋法。 後面完整地總結了兩種。『若有說言不可見』是解釋『不依人』。『若復有人』是解釋『不依語』。『依智者』以下是分別解釋第三種『依』，即依智不依識。『所言識作識受無和合僧者』，只是有識的造作，因識而受識的果報，都是生死輪迴，就沒有常住一體的和合僧。第三，『依了義者』是分別解釋第四種『依』，闡明了義和不了義。如果說有四種因緣可以畜養八種不凈之物，那就是了義。一、沒有檀越（dān yuè，施主）；二、時值饑荒；三、爲了建立寺廟；四、清凈的施捨。解釋者不同，一種說法是具備這四種因緣才能得到。
【English Translation】 English version One should not rely on statements that are not the Three Jewels. Next, 'not relying on words' is further divided into two parts: first, clarifying unreasonable statements; second, clarifying statements that disrupt the correct Dharma. First, regarding unreasonable statements, such as the Buddha's saying 'Greed is insatiable,' there are two interpretations of this: one says that these are words from non-Buddhist scriptures spoken by the Buddha; the other interpretation is that the Buddha himself is speaking of the faults of ordinary people who generate defilements in practice. One should not rely on this as a principle of practice. Next, 'Furthermore, proclaiming' below refers to statements that disrupt the correct Dharma. The third explanation is to rely on wisdom and not on consciousness. If one knows that the Dharmakaya (fǎ shēn, Dharma body) is permanent, that is true wisdom; if one says it is impermanent, then one is attached to consciousness. The fourth explanation is definitive meaning, which is divided into three parts: first, stating the purpose; second, enumerating the Dharma gates; third, distinguishing the purpose. First, from the perspective of the One Great Vehicle and two conditions, one observes the definitive and non-definitive meanings. Next, 'Also, the Shravakas (shēng wén, Hearers)' below enumerates the Dharma gates, with five pairs of opposites: Mahayana (dà chéng, Great Vehicle) and Hinayana (xiǎo chéng, Small Vehicle), permanence and impermanence, what is said by Mahayana and Hinayana, eating and not eating, extinction and non-extinction, all of which can be explored. Third, 'The Shravaka Vehicle' below distinguishes the purpose, first analyzing the Hinayana, then analyzing the Mahayana, each with indication, explanation, and conclusion. Next, 'Thus' below is the conclusion. Furthermore, 'Relying on meaning' below is the second point, comparing the past and present, comprehensively explaining the previous two 'relyings,' with the sentences being interconnected. People think that only three paragraphs are three 'relyings,' but in fact, the first two 'relyings' are jointly explained, then the third is explained, and then the fourth is explained. The initial joint explanation is divided into three points: first, explaining 'relying on meaning,' while also clarifying 'relying on the Dharma'; second, explaining 'not relying on people'; third, explaining 'not relying on words.' This initial first point focuses on clarifying 'relying on meaning.' Next, after this, 'relying on words' is no longer clarified, but the tone remains connected, still clarifying 'not relying on people.' It also clarifies that 'relying on meaning' is 'relying on the Dharma,' so there is no separate text for 'relying on the Dharma,' only 'not relying on people.' This initial first point focuses on clarifying 'relying on meaning,' 'Dharma, named permanent' is explaining the Dharma. The two are completely summarized later. 'If someone says it cannot be seen' is explaining 'not relying on people.' 'If someone again' is explaining 'not relying on words.' 'Relying on wisdom' below separately explains the third 'relying,' that is, relying on wisdom and not on consciousness. 'What is said about consciousness acting and consciousness receiving, without a harmonious Sangha (sēng, monastic community),' there is only the action of consciousness, receiving the consequences of consciousness, all of which are birth and death, so there is no permanent, unified, harmonious Sangha. Third, 'Relying on definitive meaning' separately explains the fourth 'relying,' clarifying definitive and non-definitive meanings. If it is said that there are four conditions under which one can keep the eight impure things, that is definitive meaning. One, there is no donor (dān yuè, benefactor); two, it is a time of famine; three, it is for the establishment of a temple; four, it is a pure offering. The interpreters differ, one saying that only when these four conditions are met can one obtain it.
畜。二云隨一皆得。三云前三一一皆得畜之。但須凈施。凈施一事既不可無。是則皆須二緣得畜若說有時非時皆聽畜者。為不了義三分即是三藏。我為肉眼下第三結會也。或時肉天兩眼相對。則是障內外。或法慧相對。此論照真俗異。今以肉慧相對者。此論凡聖之殊。
大般涅槃經疏卷第十 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十一
隋章安頂法師撰
唐天臺沙門湛然再治
邪正品
邪者魔也。正者聖也。邪魔多種。謂邪惡邪俗邪偏邪漸。邪惡者闡提謗法四重五逆十惡四趣等果是也。文云。聽畜八種不凈即謗佛。執九部經謂無方等即謗法。若欲行淫應脫法服。即犯四重。此等名為邪惡。邪俗者通謂二十五有。因緣煩惱業陰天魔等是。文云。依因父母愛慾和合生育是身。愛即煩惱是身即陰。以有漏形作無漏身即是天魔。往昔苦行即是業等即其義也。邪偏者謂聲聞緣覺。無常苦空邪曲涅槃等是。文云。如來無常變異宣說無我即其義也。邪漸者謂分別歷別棄捨二邊別求中道。亦三昧魔菩提心魔等是。文云。如來於諸外道邪論無所知。於世間湯藥無所知。無所知故故名如來。于刀割香涂不生憎愛。唯能處中故名如來。即是其義。正者名聖。聖正
【現代漢語翻譯】 現代漢語譯本：關於『畜』（蓄積、持有）的問題，有兩種說法。一種說法是，隨順其中任何一種情況都可以持有。另一種說法是，前面三種情況——指允許比丘持有的三種不凈物——每一種都可以持有，但必須是『凈施』（經過如法佈施的）。既然『凈施』這件事不可或缺，那麼所有情況都需要兩個條件才能持有。如果說有時和非時都可以持有，那是不了義的說法。『三分』（戒律的三部分）就是三藏（經、律、論）。我說這是肉眼（凡夫的眼睛）所見的第三種結縛。有時肉眼和天眼相對，這就是內外障。有時法眼和慧眼相對，這討論的是真諦和俗諦的差異。現在用肉眼和慧眼相對來說，這是凡夫和聖人的區別。
《大般涅槃經疏》卷第十 大正藏第38冊 No. 1767 《大般涅槃經疏》
現代漢語譯本：《大般涅槃經疏》卷第十一
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
邪正品
『邪』（邪惡）指的是魔。『正』（正當）指的是聖人。邪魔有很多種，包括邪惡、邪俗、邪偏、邪漸。『邪惡』指的是闡提（斷善根者）、誹謗佛法、犯四重罪、五逆罪、十惡業、四惡趣等果報。經文中說，聽任持有八種不凈物就是誹謗佛。執著於九部經而認為沒有方等經就是誹謗法。如果想行淫，就應該脫下法服，這就是犯四重罪。這些都叫做邪惡。『邪俗』指的是普遍存在的二十五有（三界中的二十五種生存狀態）。因緣、煩惱、業、陰、天魔等都屬於邪俗。經文中說，依靠父母的愛慾和合而生育了這個身體，愛就是煩惱，身體就是陰。用有漏的形體當作無漏的身體，這就是天魔。往昔的苦行就是業等，就是這個意思。『邪偏』指的是聲聞、緣覺所證的無常、苦、空、邪曲的涅槃等。經文中說，如來說無常、變異，宣說無我，就是這個意思。『邪漸』指的是分別、歷別、棄捨二邊而另外尋求中道，也包括三昧魔、菩提心魔等。經文中說，如來對於各種外道的邪論一無所知，對於世間的湯藥一無所知。因為一無所知，所以叫做如來。對於刀割和香涂不生憎愛，唯能處於中道，所以叫做如來，就是這個意思。『正』（正當）指的是聖人，聖人的正
【English Translation】 English version: Regarding the issue of 'accumulation' (holding, possessing), there are two views. One view is that it is permissible to hold according to any of these conditions. The other view is that each of the preceding three conditions—referring to the three types of impure items that a Bhikshu is allowed to possess—is permissible to hold, but it must be 'purely offered' (after proper offering). Since the matter of 'pure offering' is indispensable, then all situations require two conditions to be met in order to hold. If it is said that holding is allowed at both appropriate and inappropriate times, that is an incomplete teaching. The 'three divisions' (of the precepts) are the three pitakas (Sutras, Vinaya, Shastras). I say that this is the third type of bondage seen by the physical eye (of ordinary beings). Sometimes, when the physical eye and the heavenly eye are in opposition, this is an internal and external obstacle. Sometimes, when the Dharma eye and the wisdom eye are in opposition, this discusses the difference between the true and the conventional. Now, using the physical eye and the wisdom eye in opposition, this discusses the distinction between ordinary beings and sages.
The Commentary on the Mahāparinirvāṇa Sūtra, Scroll 10 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra
English version: The Commentary on the Mahāparinirvāṇa Sūtra, Scroll 11
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on the Heretical and the Correct
'Heretical' (邪) refers to demons (魔). 'Correct' (正) refers to sages (聖). There are many kinds of demons, including the heretical, the worldly, the biased, and the gradual. 'Heretical evil' refers to those who are icchantikas (斷善根者, those who have severed their roots of goodness), slander the Dharma, commit the four major offenses, the five rebellious acts, the ten evil deeds, and the results of the four evil realms. The text says that listening to the possession of the eight impure things is slandering the Buddha. Clinging to the nine divisions of scriptures and claiming that there are no Vaipulya Sutras is slandering the Dharma. If one wishes to engage in sexual activity, one should remove the Dharma robes, which is committing the four major offenses. These are called heretical evil. 'Heretical worldly' refers generally to the twenty-five existences (二十五有, twenty-five states of existence in the three realms). Causes and conditions, afflictions, karma, skandhas, heavenly demons, etc., are all heretical worldly. The text says that relying on the love and desire of parents to unite and give birth to this body, love is affliction, and the body is a skandha. Using a form with outflows as a body without outflows is a heavenly demon. Past ascetic practices are karma, etc., which is the meaning. 'Heretical bias' refers to the impermanence, suffering, emptiness, and distorted Nirvana, etc., attained by Śrāvakas and Pratyekabuddhas. The text says that the Tathāgata speaks of impermanence and change, and proclaims no-self, which is the meaning. 'Heretical gradual' refers to distinguishing, differentiating, abandoning the two extremes, and seeking the Middle Way separately, and also includes Samādhi demons and Bodhicitta demons, etc. The text says that the Tathāgata knows nothing about the heretical theories of various external paths, and knows nothing about worldly medicines. Because he knows nothing, he is called the Tathāgata. He does not generate hatred or love for being cut by a knife or smeared with fragrance, and can only abide in the Middle Way, so he is called the Tathāgata, which is the meaning. 'Correct' (正) refers to sages, and the correctness of sages
多種。謂執正善正真正方正。對於四邪以論四正。四邪既出於文翻邪即正不俟更論。此四邪四正即四悉意。邪惡尤重眾邪之根即世界也。邪俗之邪為清升者。立此名字即為人也。邪偏偏破生死入涅槃即對治也。邪漸所到之處即是常住。從歷別門立此邪名即第一義。正亦如是執正是魔是欲界主執正。欲界即世界也。善正是世間之善。為成眾善即為人也。真正是出世之法。對破世間方乃名正。是次第大乘能到實相。實相即第一義。通涂邪正其相如是。今經所指兩法兩人。謂魔經魔律。持魔經律是為四魔。此意則寬該前諸邪正亦四種佛經佛律。持佛經律是為四正。則冠前四正。從此立名故言邪正品。此品答前迦葉問。云何知天魔為眾作留難。如來波旬說云何分別知。然四依有廣大之德。邪正有分別之能。雖二義相成。而四依答廣大邪正答分別。兩品備有形聲兩偽。而前品多明形亂。后品多明聲亂(云云)。文為五。一略明邪正。二廣明邪正。三論義。四領解。五述成。初略中有問有答。問則牒上四依。答則出邪三寶。魔即邪佛。所說即邪法。受持者即邪僧。如百論迦毗羅自謂為佛所說。弟子等為此惑亂須上四依。迦葉白佛去。二廣說邪正。有問有答。問中雙問邪正三寶云何分別如文。上問云何知天魔為眾作留難。是問形亂。
【現代漢語翻譯】 現代漢語譯本 多種。所謂執持正善、正真、正真正方正。這是對於四種邪說的論述，以四種正法來匡正。既然四種邪說已經出於文字翻譯，邪即是正，無需再作更多論述。這四邪四正即是四悉檀（Siddhartha，意為四種成就）。邪惡尤其嚴重，是各種邪惡的根源，也就是世界。邪俗的邪，是爲了清升者而設立的。立下這個名字，就是爲了人。邪偏，偏頗而破滅，從生死進入涅槃，這是對治。邪漸，所到達之處即是常住。從歷別門（指從不同的角度）設立這個邪名，即是第一義諦（Paramārtha-satya，意為最高的真理）。 正也同樣如此，執持正法的是魔，是欲界的主宰。欲界即是世界。善正，是世間的善，爲了成就各種善行，即是爲了人。真正，是出世間的法，爲了破除世間的迷惑才能稱之為正，是次第大乘能夠到達實相（Tathātā，意為事物的真實面貌）。實相即是第一義諦。普遍來說，邪正的相狀就是這樣。現在這部經所指的兩法兩人，指的是魔的經典和魔的戒律。持守魔的經典和戒律，就是四魔。這個意思則廣泛地涵蓋了前面的各種邪正，也包括四種佛的經典和佛的戒律。持守佛的經典和戒律，就是四正，則冠於前面的四正。從此設立名稱，所以說邪正品。這一品回答了前面迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）的提問，『如何知道天魔為大眾設定障礙？』如來（Tathāgata，佛陀的稱號之一）和波旬（Pāpīyas，欲界第六天之主，常擾亂修行者）說了如何分辨。 然而四依（catvāri niśraya，佛教修行的四個依據）有廣大的功德，邪正有分辨的能力。雖然這兩個意義相輔相成，而四依回答的是廣大，邪正回答的是分辨。這兩品都具備了形和聲兩種虛偽，而前一品更多地闡明了形體的混亂，后一品更多地闡明了聲音的混亂（等等）。文分為五個部分：一、簡略地闡明邪正；二、廣泛地闡明邪正；三、論述意義；四、領會理解；五、陳述完成。最初的簡略闡明中有提問有回答。提問是重複上面的四依，回答是指出邪三寶。魔即是邪佛，所說的即是邪法，受持的人即是邪僧。如同《百論》中迦毗羅（Kapila，數論派的創始人）自稱是佛，所說的法，他的弟子等因此迷惑混亂，必須依靠四依。迦葉稟告佛陀離去。二、廣泛地說邪正，有提問有回答。提問中同時提問邪正三寶如何分辨，如經文所說。上面提問『如何知道天魔為大眾設定障礙？』是提問形體的混亂。
【English Translation】 English version Various. These are the upholding of right goodness, right truth, right true and correct uprightness. This is a discussion of the four heterodoxies, using the four right dharmas to correct them. Since the four heterodoxies have already emerged from textual translation, heterodoxy is right, and there is no need for further discussion. These four heterodoxies and four righteousnesses are the four Siddharthas (meaning four accomplishments). Heterodoxy is particularly serious, being the root of all heterodoxies, which is the world. The heterodoxy of vulgarity is established for those who ascend to purity. Establishing this name is for the sake of people. Heterodox bias, biased and broken, entering Nirvana from birth and death, this is the antidote. Heterodox gradualism, the place it reaches is permanent. Establishing this heterodox name from the perspective of different categories is the ultimate truth (meaning the highest truth). Righteousness is also the same, the one who upholds righteousness is a demon, the master of the desire realm. The desire realm is the world. Righteous goodness is the goodness of the world, for the sake of accomplishing all kinds of good deeds, it is for the sake of people. Right truth is the dharma of transcending the world, only by breaking through the delusions of the world can it be called righteousness, it is the gradual Mahayana that can reach Suchness (meaning the true nature of things). Suchness is the ultimate truth. Generally speaking, the characteristics of heterodoxy and righteousness are like this. The two dharmas and two people referred to in this sutra now refer to the demon's scriptures and the demon's precepts. Upholding the demon's scriptures and precepts is the four demons. This meaning broadly encompasses the various heterodoxies and righteousnesses mentioned earlier, and also includes the four kinds of Buddha's scriptures and Buddha's precepts. Upholding the Buddha's scriptures and precepts is the four righteousnesses, which crowns the four righteousnesses mentioned earlier. From this, the name is established, so it is called the chapter on heterodoxy and righteousness. This chapter answers Kāśyapa's (one of the Buddha's ten major disciples, known for his ascetic practices) question earlier, 'How do we know that the heavenly demon is creating obstacles for the masses?' The Tathāgata (one of the Buddha's titles) and Pāpīyas (the lord of the sixth heaven in the desire realm, who often disturbs practitioners) spoke of how to distinguish them. However, the four reliances (the four supports of Buddhist practice) have great merit, and heterodoxy and righteousness have the ability to distinguish. Although these two meanings complement each other, the four reliances answer to vastness, and heterodoxy and righteousness answer to distinction. Both of these chapters possess the two falsehoods of form and sound, but the previous chapter explains more about the confusion of form, and the latter chapter explains more about the confusion of sound (etc.). The text is divided into five parts: first, briefly explaining heterodoxy and righteousness; second, extensively explaining heterodoxy and righteousness; third, discussing the meaning; fourth, comprehending and understanding; fifth, stating completion. The initial brief explanation includes questions and answers. The question is a repetition of the four reliances above, and the answer is to point out the heterodox three jewels. The demon is the heterodox Buddha, what is said is the heterodox dharma, and the one who upholds it is the heterodox Sangha. Just like in the Śataśāstra (Hundred Treatise), Kapila (the founder of the Samkhya school) claimed to be the Buddha, and what he said, his disciples and others were confused by this, and they must rely on the four reliances. Kāśyapa reported to the Buddha and left. Second, extensively speaking of heterodoxy and righteousness, there are questions and answers. The question simultaneously asks how to distinguish the heterodox and righteous three jewels, as the text says. The question above, 'How do we know that the heavenly demon is creating obstacles for the masses?' is asking about the confusion of form.
如來波旬說云何分別知。此問聲亂。今問魔及所說即上兩問。而言隨魔行者即是徒黨還隨魔作形聲兩亂。廣答文為二。先答形亂。次答聲亂。初云七百年者正法。千年。由度女人減五百年。六百七百入像法時。摩耶經云六百年馬鳴出。七百年龍樹出。是時魔盛。即有四依。魔有有漏通。能變為四部四果及佛色像。猶如獵師外被袈裟內懷殺害。魔亦如是。外為聖像內挾邪謀。夫無漏在心不在於色。云何言作無漏之形。聖人有無漏威儀亦是無漏五陰故魔學之。從是波旬當作是說下。二是明聲亂文為五。一亂佛身。二亂結戒。三亂佛德。四亂經律。五亂罪福。初亂佛身者。又四。一亂生。二亂行。三亂入廟。四亂納妃。初文者若言實生是魔說。言不生生是佛說。次就行中亦應例爾。今不爾者。明不行是魔說。行是佛說。何者。魔邪常欲隱佛之德顯佛之過。名亂佛行。入廟納妃皆如文。從佛在舍衛去。是亂結戒如文。六十四能者。佛有三十二相。外道夸毗謂倍勝佛。故云有六十四能。又佛有三十二相併業。外道攀對求等故立六十四能。三從若有說言去。是亂佛德。此中明佛不知好惡不別冤親。刀割香涂悉不欣惡。如即人云刺眼不眴。此以癡意亂德。四從若有說言如來為我者。是亂經律。初通就經律作亂。后就常無常作亂如文。
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata，佛的稱號）波旬（Mara，魔王）說如何分辨善惡？此問本身就聲音雜亂。現在問魔王及其所說，即是上面兩個問題。至於說跟隨魔王行事的人，就是他的黨羽，仍然跟隨魔王制造形和聲的混亂。詳細的解答分為兩部分。先解答形體的混亂，再解答聲音的混亂。最初說七百年，指的是正法時期有一千年。因為允許女人出家而減少五百年。六百年、七百年進入像法時期。《摩耶經》說六百年馬鳴菩薩（Asvaghosa）出現，七百年龍樹菩薩（Nagarjuna）出現。這時魔道興盛，就會有四依（指比丘、比丘尼、優婆塞、優婆夷）。魔王有有漏神通，能夠變化成四部眾（比丘、比丘尼、優婆塞、優婆夷）、四果羅漢（須陀洹、斯陀含、阿那含、阿羅漢）以及佛的形象。就像獵人外面披著袈裟，內心懷著殺害的念頭。魔王也是這樣，外表是聖人的形象，內心懷著邪惡的陰謀。無漏功德在於內心，不在於外在的形象，怎麼能說製造無漏的形象呢？聖人有無漏的威儀，也是無漏的五蘊（色、受、想、行、識），所以魔王學習他們。從『是波旬當作是說』開始，第二部分是說明聲音的混亂，分為五類：一是擾亂佛身，二是擾亂結戒，三是擾亂佛德，四是擾亂經律，五是擾亂罪福。首先是擾亂佛身，又分為四種：一是擾亂佛的出生，二是擾亂佛的修行，三是擾亂佛進入寺廟，四是擾亂佛納妃。第一種情況，如果說佛是真實出生的，這是魔王的說法；說佛不是從因緣和合而生，這是佛的說法。其次，在修行方面也應該如此類推。現在不這樣說，是因為說明不行善是魔王的說法，行善是佛的說法。為什麼呢？因為魔王邪惡，總是想隱藏佛的功德，顯揚佛的過失，這叫做擾亂佛的修行。至於進入寺廟、納妃等，都如經文所說。從『佛在舍衛』開始，是擾亂結戒，如經文所說。『六十四能』，佛有三十二相，外道誇大說自己比佛勝過一倍，所以說有六十四能。另外，佛有三十二相和業，外道攀比，想要與佛相等，所以設立六十四能。第三，從『若有說言』開始，是擾亂佛的德行。這裡說明佛不知道好壞，不分辨恩人和仇人，用刀割或者用香涂，都不感到高興或厭惡。就像有人說刺瞎眼睛也不會眨眼。這是用愚癡的想法來擾亂佛的德行。第四，從『若有說言如來為我者』開始，是擾亂經律。開始是總的對經律進行擾亂，後來就常與無常進行擾亂，如經文所說。
【English Translation】 English version How does Mara (Demon King) speak of distinguishing good and evil, as said by the Tathagata (Thus Come One, an epithet of the Buddha)? This question itself is confusing. Now, asking about Mara and what he says is essentially the same as the previous two questions. As for those who follow Mara's actions, they are his followers, still creating confusion in both form and sound along with Mara. The detailed answer is divided into two parts. First, answering the confusion of form, and then answering the confusion of sound. The initial mention of seven hundred years refers to the period of the Proper Dharma, which lasts for a thousand years. Due to allowing women to become monks, it is reduced by five hundred years. Six hundred to seven hundred years mark the entry into the Semblance Dharma period. The Maya Sutra states that Asvaghosa (Horse Cry) appears in the six hundredth year, and Nagarjuna (Dragon Tree) appears in the seven hundredth year. At this time, the demonic path flourishes, and there will be the Four Reiances (Bhiksus, Bhiksunis, Upasakas, Upasikas). Mara possesses defiled supernatural powers and can transform into the four assemblies (monks, nuns, laymen, laywomen), the four stages of Arhatship (Sotapanna, Sakadagami, Anagami, Arhat), and the image of the Buddha. It is like a hunter who outwardly wears a kasaya (monk's robe) but inwardly harbors murderous intentions. Mara is also like this, outwardly appearing as a saint but inwardly harboring evil schemes. Defilement-free merit lies in the heart, not in external form, so how can one say they create a defilement-free image? Saints have defilement-free dignity, which is also the defilement-free five skandhas (form, feeling, perception, volition, consciousness), so Mara imitates them. Starting from 'Mara will say this,' the second part explains the confusion of sound, divided into five categories: first, disturbing the Buddha's body; second, disturbing the precepts; third, disturbing the Buddha's virtues; fourth, disturbing the sutras and vinaya; and fifth, disturbing merit and demerit. First, disturbing the Buddha's body is further divided into four aspects: first, disturbing the Buddha's birth; second, disturbing the Buddha's practice; third, disturbing the Buddha's entry into temples; and fourth, disturbing the Buddha's taking consorts. In the first case, if one says the Buddha is truly born, this is Mara's statement; saying the Buddha is not born from conditioned arising is the Buddha's statement. Secondly, the same should be inferred in terms of practice. The reason for not saying so now is to clarify that not practicing good is Mara's statement, while practicing good is the Buddha's statement. Why? Because Mara is evil and always wants to hide the Buddha's merits and highlight the Buddha's faults, which is called disturbing the Buddha's practice. As for entering temples and taking consorts, it is as stated in the scriptures. Starting from 'The Buddha is in Sravasti,' it is disturbing the precepts, as stated in the scriptures. 'Sixty-four abilities' refers to the fact that the Buddha has thirty-two marks, and the heretics boast that they surpass the Buddha by twice as much, so they say they have sixty-four abilities. In addition, the Buddha has thirty-two marks and karmas, and the heretics try to compare and seek equality with the Buddha, so they establish sixty-four abilities. Third, starting from 'If someone says,' it is disturbing the Buddha's virtues. Here, it is explained that the Buddha does not know good or bad, does not distinguish between benefactors and enemies, and does not feel happy or disgusted whether cut with a knife or smeared with fragrance. It is like someone saying that they would not blink even if their eyes were stabbed. This is using foolish thoughts to disturb the Buddha's virtues. Fourth, starting from 'If someone says the Tathagata is for me,' it is disturbing the sutras and vinaya. Initially, it is a general disturbance of the sutras and vinaya, and later it is a disturbance of permanence and impermanence, as stated in the scriptures.
五從復有人言去。是亂罪福。文為三番。初明正。次明邪。三更明正。初比丘自知非聖。答云非聖是則無犯。次從復有說言無波羅夷去是邪。三從若復說言于諸戒中去。更明正。若過一法者。說戒時最初問清凈不。三唱不答。即犯妄語(云云)。一切眾生雖有佛性要因持戒者。佛性是正因。持戒是因緣(云云)。迦葉白佛去。是第三論義。文有三番。一論佛性。二論過人。三論夢覺。初番先問(云云)。次答中。如來或說我。或說無我。是名中道者。中論云諸法實相中。無我非無我。我無我皆是假名。言我是假。言無我是實。非我非無我即是中道。次第二番問答先問次答。答中先明犯。次明不犯。後重明犯如文(云云)。第三番問答中二。先問次答。夢淫無罪寤已應悔。若寤已讚歎得罪大品中意亦爾(云云)。摩訶楞伽此云赤色。與下文被服赤色相違云何通。解云。下文說未制戒時。此中說制戒后。又一解。赤亦多種。大赤則遮如乾陀。輕赤此則不遮(云云)。迦葉白佛去。第四是領解。第五述成。
四諦品
此品。答上云何諸調御心喜說真諦。舊云佛昔隨情但說有量四諦。止在界內聖心不暢。今緣常住說無量四諦。出三界外故佛心喜。亦名有為無為四諦。亦名有作無作四諦。今問。有量出分段不出變易
【現代漢語翻譯】 現代漢語譯本： 『五從復有人言去。是亂罪福。文為三番。初明正。次明邪。三更明正。初比丘自知非聖。答云非聖是則無犯。次從復有說言無波羅夷去是邪。三從若復說言于諸戒中去。更明正。若過一法者。說戒時最初問清凈不。三唱不答。即犯妄語(云云)。一切眾生雖有佛性要因持戒者。佛性是正因。持戒是因緣(云云)。迦葉（Kāśyapa，人名，也譯作迦葉波）白佛去。是第三論義。文有三番。一論佛性。二論過人。三論夢覺。初番先問(云云)。次答中。如來或說我。或說無我。是名中道者。中論云諸法實相中。無我非無我。我無我皆是假名。言我是假。言無我是實。非我非無我即是中道。次第二番問答先問次答。答中先明犯。次明不犯。後重明犯如文(云云)。第三番問答中二。先問次答。夢淫無罪寤已應悔。若寤已讚歎得罪大品中意亦爾(云云)。摩訶楞伽（Mahā Laṅkā，地名，也譯作摩訶楞伽島）此云赤色。與下文被服赤色相違云何通。解云。下文說未制戒時。此中說制戒后。又一解。赤亦多種。大赤則遮如乾陀（Gandha，香氣），輕赤此則不遮(云云)。迦葉（Kāśyapa）白佛去。第四是領解。第五述成。
四諦品
此品。答上云何諸調御心喜說真諦。舊云佛昔隨情但說有量四諦。止在界內聖心不暢。今緣常住說無量四諦。出三界外故佛心喜。亦名有為無為四諦。亦名有作無作四諦。今問。有量出分段不出變易。'
【English Translation】 English version: 『The fifth, 'From someone again saying to leave.' This confuses merit and demerit. The text is in three parts. First, it clarifies what is correct. Second, it clarifies what is wrong. Third, it further clarifies what is correct. Initially, a Bhikṣu (比丘，Buddhist monk) knows himself to be not a sage. The answer is, 'If not a sage, then there is no offense.' Next, 'From someone again saying there is no Pārājika (波羅夷，defeat)' is wrong. Third, 'From if again saying among all precepts to leave,' further clarifies what is correct. If one violates one Dharma (法，law/teaching), when reciting the precepts, initially ask if one is pure or not. If one does not answer after three recitations, then one commits false speech (etc.). Although all sentient beings have Buddha-nature (佛性，buddha nature), they must rely on upholding the precepts. Buddha-nature is the direct cause. Upholding the precepts is the condition (etc.). Kāśyapa (迦葉，person's name) said to the Buddha to leave. This is the third discussion. The text has three parts. First, discussing Buddha-nature. Second, discussing transgressions. Third, discussing dreams and awakening. The first part first asks (etc.). Next, in the answer, 'The Tathāgata (如來，the Thus Come One) sometimes speaks of self, sometimes speaks of no-self. This is called the Middle Way.' The Middle Treatise says, 'In the true nature of all Dharmas, there is neither self nor no-self. Both self and no-self are provisional names.' Saying 'I' is provisional. Saying 'no-I' is real. Neither I nor no-I is the Middle Way. Next, the second part of the question and answer first asks, then answers. In the answer, first clarify the offense, then clarify no offense, then reiterate the offense as in the text (etc.). In the third part of the question and answer, there are two parts. First, ask, then answer. Dreaming of sexual intercourse is not a sin; one should repent after awakening. If one praises after awakening, one commits a great offense; the meaning in the Great Chapter is also the same (etc.). Mahā Laṅkā (摩訶楞伽，place name) here means red color. How can this be reconciled with the following text about wearing red clothes? The explanation is that the following text speaks of the time before the precepts were established. This speaks of the time after the precepts were established. Another explanation is that there are many kinds of red. Deep red is prohibited, such as Gandha (乾陀，fragrance). Light red is not prohibited (etc.). Kāśyapa (迦葉) said to the Buddha to leave. The fourth is understanding. The fifth is stating completion.
Chapter on the Four Noble Truths
This chapter answers the above, 'How do all those who tame their minds rejoice in speaking the true Dharma?' The old explanation is that the Buddha formerly spoke of the limited Four Noble Truths according to circumstances. Confined within the realm, the sage's mind was not fully expressed. Now, because of the eternal and abiding nature, he speaks of the limitless Four Noble Truths, which are beyond the three realms, so the Buddha's mind rejoices. They are also called the Four Noble Truths of conditioned and unconditioned. They are also called the Four Noble Truths of created and uncreated. Now I ask, 'Does the limited one go out of the segmented but not the variable?'
。無量亦不出變易。不出既同俱是有量。量與無量是對小大兩緣何足為喜。又有量是有為者。那言三是有為一是無為。若爾有為義不成。若無量是無為者。那得猶有變易生死。解言。不為分段身命所為故言無為。不無三相。若爾實非無為。無為不成。無作亦壞。勝鬘雖有此之名教別為一緣。不得用彼無量四諦釋此經文義不相會。舊又明五時四諦初時約事如苦是逼迫相(云云)。第二時至第四時約理。如五受陰洞達空無所有。是苦義義即是理。解言。入觀之時亡名絕相無此四事。藉四方便故言四諦。如見諦入真無八忍八智但緣一滅。言忍智者。從方便為名。為此義故四時不明佛性。佛心不喜。第五時以智為諦。文云無苦而有真實故說佛性。佛心則喜。今問若還是前有量無量已如前難。若非有量無量復是何諦則無別名。既無別名則無別理。復何用此以釋今經。今明此品與聖行品有同有異。聖行具明四種四諦。今文但明一實四諦。其相云何。佛性實相遍一切處。能於四事明瞭實相乃可稱諦。若不了者倒而非諦。經有明文何須致惑。謂知如來甚深境界常住不變。微密法身。名之為諦。此乃且舉佛果為端。實通一切畜生地獄陰界諸入。悉了常住法身不。變名苦聖諦。于不凈中而生真智。不壞正法名集聖諦。于斷滅中識如來藏名滅
聖諦。明識三寶及正解脫名道聖諦。諦非四數約四了諦故名四諦。如來出世元為說此。覆相今開涂乳獲洗故言心喜說真諦。從此立名故言四諦品。文為二。初明四諦。二領解。初四諦即為四章。章章各六。但有次第不次第之殊。苦諦六者。一明惑。二明惑果。三明解。四明解果。五結解。六結惑。一即是四四即是一。名不思議。此文明矣。初明惑又兩。先直明苦。后不解故苦。下明苦有三種。一是苦非諦非實。二是苦是諦非實。三非苦非諦是實(云云)。當知是人必墮下是明惑果。若有能知下是明解。若一經耳下是明解果。若如是知下結解。若不知下結惑。次集章亦六。次第如前此初明惑。以是不知下明惑果。若有深智下明解。以是因緣下明解果。又牒昔迷舉非顯是。若能知下結解。若人不能下結惑。次滅諦章亦六次第小異。初明惑。言多修空者。一是二乘沈空二是外道撥無。即是多修空。次修苦滅者是明解。亦應言逆聲聞而偏語外道。有二義。一前來以訶聲聞。二聲聞乖理即是外道。若有修習下明惑果。若有不作下明解果。若能如是下結解。若有不能下結惑。道諦章亦六還如前次第。但后結小異。初即明惑先出所惑。次正明惑。以是因緣下明惑果。若能發心下明解。乘此一念下明解果。若有人言三寶無常下結惑。若
修是法下結解。實結道滅。言四諦者。道滅是四諦之後當於第四。迦葉白佛去二是領解。
四倒品
倒者惑也。上云醉人眩亂日月迴轉。況顯惑義但倒數不定。或一二三四八乃至眾多。一者只是無明虛妄羅籠自繞。二者是見想取著而致毀傷。三者癡心心倒狂狷想倒分別見倒。四者常樂我凈偽藝無實。八者無常樂我凈瓦礫非真。眾多者但涅槃佛性畢竟清凈非倒非諦。從解惑因緣而說倒諦。先佛出世破倒之教遺法在世。時去聖遠執字亡旨。不知方便藥變成毒。即起常樂我凈四倒。佛初出世投無常藥而倒瀉之。病去藥存執之為是。迷佛方便起無常等。佛觀是病應用常等以治其病。若后末世常等為病。傳付后佛乃能治之。通亙前後皆名四倒。若治常等則如昔教。治無常等如哀嘆品。此品但明迷惑之病。若其解病即能解藥。離倒無諦。緣宜別說。故明四倒。文明八倒以四題品。經家從略就合為四。今從合題者欲對四諦使相成故。近論三品相成。魔說佛說總論邪正。四諦別明正解。四倒別明邪惑。若但解諦倒者如偏識人。入單知杌人非具足知。不名正善具成就。不能作善業。雙解邪正倒諦俱通。即是正善具成就。能作善業業者即如來性。次第相成合為四倒。其義則便故言四倒品。文為二。先明四倒。后領解。初就四倒
【現代漢語翻譯】 現代漢語譯本： 修習是去除煩惱的根本方法，證得真諦才能滅除煩惱。說到四諦（苦、集、滅、道），『道滅』是四諦的最終目標，應當放在第四位。迦葉（Kāśyapa，佛陀的弟子）向佛陀稟告說，他已經領悟並理解了這兩種觀點。 四倒品 『倒』指的是迷惑。前面說到醉酒的人會眩暈，看到日月旋轉。這裡是爲了更清楚地闡明迷惑的含義，但『倒』的數量並不固定，可能是一個、兩個、三個、四個、八個，甚至更多。一個『倒』指的是無明（avidyā，對事物真相的無知）的虛妄，像羅網一樣把自己籠罩纏繞。兩個『倒』指的是由於錯誤的見解和執著而導致自我傷害。三個『倒』指的是癡心顛倒、狂妄的念頭顛倒、分別的見解顛倒。四個『倒』指的是常、樂、我、凈（nitya, sukha, atma, subha）的虛假偽裝，沒有真實性。八個『倒』指的是無常、無樂、無我、無凈，如同瓦礫一樣並非真實。更多的『倒』指的是涅槃（nirvāṇa，解脫）和佛性（Buddha-dhatu，成佛的潛能）畢竟是清凈的，既不是『倒』也不是『諦』。從理解迷惑的因緣來說明『倒』和『諦』。過去的佛陀出世是爲了破除『倒』的教義，這些教義流傳至今。但隨著時間流逝，人們遠離了聖人的教誨，執著于文字而失去了宗旨。不知道方便法門（upāya，善巧的方法）如同藥物，反而變成了毒藥，於是產生了常、樂、我、凈四倒。佛陀最初出世時，用無常的藥物來瀉掉這些『倒』。病癥消除了，藥物卻被保留下來，並被認為是正確的。人們迷惑于佛陀的方便法門，產生了無常等等的錯誤觀念。佛陀觀察到這種病癥，應該用常等等來治療這種病。如果後世的人們以常等等為病，就需要傳付給未來的佛陀才能治療。貫穿前後，這些都被稱為四倒。如果治療常等等，就如同過去的教義；治療無常等等，就如同《哀嘆品》所說。這一品只是闡明迷惑的病癥。如果能夠理解病癥，就能理解藥物。脫離了『倒』就沒有『諦』。因緣應該分別說明，所以要闡明四倒。經文闡明了八倒，但以四個主題來概括。經文的編纂者爲了簡略，就合併爲四個。現在採用合併的主題，是爲了與四諦相對應，使它們相互成就。近來討論的三品相互成就，魔的說法和佛的說法總的來說是邪正的對比。四諦分別闡明正確的理解，四倒分別闡明邪惡的迷惑。如果只理解『諦』和『倒』，就像片面認識事物的人，只知道樹樁一樣，不是完全的認知。不能被稱為真正善良和具備成就，不能行善業。同時理解邪正，『倒』和『諦』都通達，就是真正善良和具備成就，能夠行善業，『業』就是如來性（Tathāgatagarbha，如來藏）。次第相成，合併爲四倒，這樣意義就更方便了，所以說是四倒品。經文分為兩部分，先闡明四倒，后領悟理解。首先闡述四倒。
【English Translation】 English version: Cultivation is the fundamental method to eliminate afflictions, and realizing the truth extinguishes afflictions. When speaking of the Four Noble Truths (duhkha, samudaya, nirodha, marga), 『Nirodha (cessation)』 is the ultimate goal of the Four Noble Truths and should be placed fourth. Kāśyapa (a disciple of the Buddha) reported to the Buddha that he had understood and comprehended these two viewpoints. The Chapter on the Four Distortions 『Distortion』 refers to delusion. Earlier, it was said that a drunken person would be dizzy and see the sun and moon spinning. This is to clarify the meaning of delusion more clearly, but the number of 『distortions』 is not fixed; it could be one, two, three, four, eight, or even more. One 『distortion』 refers to the ignorance (avidyā, unawareness of the true nature of things) and delusion, like a net that envelops and entangles oneself. Two 『distortions』 refer to self-harm caused by wrong views and attachments. Three 『distortions』 refer to the delusion of a foolish mind, the delusion of wild thoughts, and the delusion of discriminating views. Four 『distortions』 refer to the false pretenses of permanence, bliss, self, and purity (nitya, sukha, atma, subha), which have no reality. Eight 『distortions』 refer to impermanence, suffering, non-self, and impurity, which are like rubble and not real. More 『distortions』 refer to Nirvana (nirvāṇa, liberation) and Buddha-nature (Buddha-dhatu, the potential for Buddhahood) being ultimately pure, neither 『distortions』 nor 『truths』. From the perspective of understanding the causes and conditions of delusion, explain 『distortions』 and 『truths』. The Buddhas of the past appeared in the world to teach the doctrine of breaking through 『distortions』, and these teachings have been passed down to this day. However, as time passes, people move away from the teachings of the saints, clinging to the words and losing the essence. They do not know that expedient means (upāya, skillful methods) are like medicine, but instead turn into poison, thus giving rise to the four distortions of permanence, bliss, self, and purity. When the Buddha first appeared in the world, he used the medicine of impermanence to purge these 『distortions』. The disease was eliminated, but the medicine was retained and considered correct. People are deluded by the Buddha's expedient means and generate the wrong notions of impermanence, etc. The Buddha observed this disease and should use permanence, etc., to treat it. If people in later generations take permanence, etc., as the disease, it needs to be passed on to the future Buddha to be cured. Throughout the past and future, these are all called the Four Distortions. If permanence, etc., are treated, it is like the teachings of the past; treating impermanence, etc., is like what is said in the 『Lamentation Chapter』. This chapter only explains the disease of delusion. If one can understand the disease, one can understand the medicine. Without 『distortions』, there is no 『truth』. The causes and conditions should be explained separately, so the Four Distortions must be explained. The text explains the Eight Distortions, but summarizes them with four themes. The compilers of the text, for the sake of brevity, combined them into four. Now, the combined theme is adopted to correspond to the Four Noble Truths, so that they can mutually accomplish each other. The three chapters discussed recently mutually accomplish each other; the teachings of the demon and the teachings of the Buddha are generally a contrast between evil and righteousness. The Four Noble Truths separately explain the correct understanding, and the Four Distortions separately explain evil delusion. If one only understands 『truth』 and 『distortion』, it is like a person who only knows one side of things, only knowing the tree stump, not complete knowledge. One cannot be called truly good and accomplished, and cannot perform good deeds. Understanding both evil and righteousness, and being proficient in both 『distortion』 and 『truth』, is truly good and accomplished, and able to perform good deeds; 『deeds』 are the Tathāgatagarbha (the womb of the Tathagata). They mutually accomplish each other in sequence and are combined into the Four Distortions, which makes the meaning more convenient, so it is called the Chapter on the Four Distortions. The text is divided into two parts: first, explaining the Four Distortions, and then realizing understanding. First, explain the Four Distortions.
。即為四章。初章為三。一出苦境。二出苦體。三結。于佛果非苦為苦此即是惑應招苦報。遂言是解即是苦中生於樂想。無常變異者謂佛行苦。捨身入滅謂佛壞苦。彼言如來是常謂為倒。無常謂為諦。我若說言下。正是倒心樂生苦想(云云)。無常常想即第二倒。境中雙舉二想。體中偏釋一想。上已雙舉不欲煩文亦出倒境。后明倒體並結可見。所言不修者。即是不修般若空慧。后二倒可尋。第二領解又二。先領解。後述迷。別論取撥無因果名邪見。迦葉久無通取一切倒心為邪。迦葉猶有(云云)。
如來性品
此題。不標佛而言如來者。允同三世。三世諸佛皆初號如來。又舉初以標后。又如名不異破諸異計。又如來即佛佛即如來。故言如來性品。四悉檀(云云)。又如來是極果之勝號。性是至理之本名。非但極果名曰如來。眾生本性亦名如來。又如來擬果。性擬於因。雖因果雙列。意在於因。故言如來性品。又果之本性性隱難辨。舉顯以目隱故言如來性品。又性理含藏備種種性善惡三乘。舉勝棄劣故言如來性品。又如來名通。夫有心者悉未來如來。四依開士猶如如來。十方諸佛同稱如來。就一佛之上有化應報法皆稱如來。今文中。正辨如來藏之如來。二十五有悉皆有我。以我同故故名如。以如示人故言來
【現代漢語翻譯】 現代漢語譯本：這就是第四章。第一章分為三部分。一是脫離苦境，二是脫離苦體，三是總結。在佛的果位上，認為非苦為苦，這就是迷惑，應招致苦報。於是說這種理解就是在苦中產生快樂的想法。認為無常變異是佛的行苦，捨身入滅是佛的壞苦。他們說如來是常，這是顛倒，認為無常才是真理。我如果說下去，正是顛倒的心，快樂地產生痛苦的想法（等等）。認為無常是常，這就是第二種顛倒。在境界中同時舉出兩種想法，在本體中偏重解釋一種想法。上面已經同時舉出，不願煩瑣地重複文字，也說明了顛倒的境界。後面說明顛倒的本體並總結，可以看出來。所說的不修，就是不修習般若空慧。後面的兩種顛倒可以自己去尋找。第二部分是領會理解，又分為兩部分。先是領會理解，然後是陳述迷惑。分別來說，採取或否定因果，叫做邪見。迦葉很久以來沒有通達，採取一切顛倒的心作為邪見。迦葉仍然有（等等）。
如來性品
這個標題，不標明佛而說如來，是爲了普遍適用於過去、現在、未來三世。三世諸佛最初都號稱如來。又是舉出最初的稱號來代表後來的。又因為如這個名稱不異於佛，可以破除各種不同的計較。又如來就是佛，佛就是如來。所以說如來性品，包含四悉檀（等等）。又如來是極果的殊勝稱號，性是至理的根本名稱。不僅僅是極果才叫做如來，眾生的本性也叫做如來。又如來比擬果，性比擬因。雖然因果並列，但意在說明因。所以說如來性品。又果的本性隱藏難以辨別，舉出顯現的來代表隱藏的，所以說如來性品。又性理包含種種性，善惡三乘都在其中，舉出殊勝的而捨棄低劣的，所以說如來性品。又如來這個名稱是通用的。凡是有心的人，都是未來的如來。四依開士猶如如來。十方諸佛都稱如來。就一佛的身上來說，有化身、應身、報身、法身，都可以稱作如來。現在文中，正是辨析如來藏的如來。二十五有都認為有我，因為這個『我』是相同的，所以叫做『如』。用『如』來昭示世人，所以叫做『來』。
【English Translation】 English version: This is the fourth chapter. The first chapter is divided into three parts. First, escaping the realm of suffering; second, escaping the substance of suffering; and third, the conclusion. To regard non-suffering as suffering in the state of Buddhahood is delusion, which invites suffering as retribution. Therefore, it is said that this understanding is to generate thoughts of joy in the midst of suffering. To consider impermanent change as the suffering of the Buddha's conduct, and the abandonment of the body to enter Nirvana as the suffering of the Buddha's destruction. They say that the Tathagata (如來, Thus Come One) is permanent, which is inverted; they consider impermanence as truth. If I were to continue, it is precisely the inverted mind that joyfully generates thoughts of suffering (etc.). To think of impermanence as permanence is the second inversion. In the realm, both thoughts are mentioned simultaneously; in the substance, one thought is emphasized and explained. The above has already mentioned both, and there is no desire to repeat the text unnecessarily, also explaining the inverted realm. The following explains the inverted substance and concludes, which can be seen. What is said about not cultivating is not cultivating Prajna (般若, wisdom) and emptiness. The latter two inversions can be sought out on one's own. The second part is understanding and comprehension, which is also divided into two parts. First, understanding and comprehension, then stating the delusion. Separately speaking, adopting or denying cause and effect is called wrong view. Kashyapa (迦葉, one of the principal disciples of the Buddha) has long not understood, adopting all inverted minds as wrong views. Kashyapa still has (etc.).
Tathagatagarbha Chapter (如來性品)
The title does not specify Buddha but says Tathagata (如來), in order to universally apply to the past, present, and future three times. All Buddhas of the three times were initially called Tathagata. It also uses the initial title to represent the later ones. Also, because the name 'Thus' (如) is not different from Buddha, it can break various different calculations. Also, Tathagata is Buddha, and Buddha is Tathagata. Therefore, it is said to be the Tathagatagarbha Chapter, containing the four siddhantas (四悉檀, four kinds of explanations) (etc.). Also, Tathagata is the supreme title of the ultimate fruit, and 'Garbha' (性) is the fundamental name of the ultimate principle. Not only is the ultimate fruit called Tathagata, but the inherent nature of sentient beings is also called Tathagata. Also, Tathagata is likened to the fruit, and 'Garbha' is likened to the cause. Although cause and effect are listed side by side, the intention is to explain the cause. Therefore, it is said to be the Tathagatagarbha Chapter. Also, the inherent nature of the fruit is hidden and difficult to distinguish, using the manifest to represent the hidden, so it is said to be the Tathagatagarbha Chapter. Also, the principle of nature contains all kinds of natures, with the three vehicles of good and evil all within it, highlighting the superior and abandoning the inferior, so it is said to be the Tathagatagarbha Chapter. Also, the name Tathagata is universal. All those with a mind are future Tathagatas. The Four Reliances Bodhisattvas (四依開士) are like Tathagatas. All Buddhas of the ten directions are called Tathagatas. In the case of one Buddha, the transformation body, response body, reward body, and Dharma body can all be called Tathagata. In the current text, it is precisely analyzing the Tathagata of the Tathagatagarbha. All twenty-five existences (二十五有) believe that there is a self, because this 'self' is the same, so it is called 'Thus' (如). Using 'Thus' to reveal to the world, so it is called 'Come' (來).
。常不可壞名之為性。從此立名名如來性品。當知此如來藏即佛性也。諸師解藏義不同。論師言佛果在當。即時未有故名為藏。又言佛性眾生心神。心神自能避苦求樂。即是心神。開善云。六法是佛性。義皆不然。此品以如來自性。不以心神。不以六法。又如來藏隱。心神六法皆顯。又如來藏常。心神六法遷變無常。與如來性全不相關。今皆不用。地人云。惑覆于理名之為藏。是義不然。私謂非無一邊但不與此品題合。彼以惑與理異故惑能覆理。今依經一切諸法中悉有安樂性。那得無性之惑覆于無惑之性。不會經旨故不用也。私謂非但惑性相即。一切何所不收。涅槃何法不在。一切眾生即涅槃相。一切國土即涅槃相(云云)。又論人云。當果為性此即在外。六法為性此即在內。地人云。惑覆黎耶此亦是內。興皇云。非內非外偏據正性。地人偏據本有。論人偏據緣了。復據當果果性果果性。悉為經訶。如盲觸象不會玄旨。今明四句平等清凈無爭故名為如。以四悉檀巧示眾生故名為來。常不變易故名為性。豈獨一法為藏性耶。又人執云。如來藏者不得不有。是義不然。佛性非有非無。非亦有亦無。非非有非無。那得獨言是有。雖非此四有因緣時於一門中作四悉說。故言如來藏者不得不有。以有接斷。以有破常。以有令悟。
【現代漢語翻譯】 現代漢語譯本：通常不可破壞的稱為『性』（xìng，nature）。因此立名，名為《如來性品》。應當知道這『如來藏』（Rúláizàng，Tathagatagarbha，the womb of the Tathagata）就是『佛性』（fóxìng，Buddha-nature）。 各位法師對『藏』（zàng，store）的解釋不同。有論師說，『佛果』（fóguǒ，Buddha-fruit）存在於未來，即現在還沒有，所以稱為『藏』。又有人說，『佛性』是眾生的『心神』（xīnshén，mind），心神自己能夠避苦求樂，這就是心神。開善法師說，『六法』（liùfǎ，six dharmas）是佛性。這些解釋都不對。這一品經講的是如來的自性，不是心神，也不是六法。而且，如來藏是隱藏的，心神和六法是顯現的。還有，如來藏是常住的，心神和六法是遷變無常的，與如來性完全不相關。現在都不採用這些說法。 地論師說，『迷惑』（huò，delusion）覆蓋了『真理』（lǐ，principle），所以稱為『藏』。我認為這個說法並非沒有道理，但不符合這一品經的主題。他們認為迷惑與真理是不同的，所以迷惑能夠覆蓋真理。現在根據經文，一切諸法中都有安樂的自性，怎麼會有沒有自性的迷惑覆蓋沒有迷惑的自性呢？這是不理解經文的旨意，所以不採用這種說法。我認為，不僅迷惑與自性是相互融合的，一切事物都包含在其中。涅槃（nièpán，Nirvana）的什麼法不在其中呢？一切眾生就是涅槃的相，一切國土就是涅槃的相（等等）。 又有論師說，將來的果作為『性』，這是向外求。將六法作為『性』，這是向內求。地論師說，迷惑覆蓋『阿賴耶識』（Ālāyashí，Ālaya-consciousness），這也是向內求。興皇法師說，非內非外，偏重於正性。地論師偏重於本有，論師偏重於緣了。又執著于將來的果作為性，將果性作為果的果性，都被經文所呵斥。就像盲人摸象，不理解玄妙的旨意。現在闡明四句平等清凈，沒有爭論，所以稱為『如』（rú，Thusness）。用四悉檀（sìxītán，four kinds of audiences）巧妙地向眾生開示，所以稱為『來』（lái，Tathagata）。常住不變易，所以稱為『性』。難道只有一種法才能作為藏性嗎？ 又有人執著地說，如來藏不得不存在。這種說法不對。佛性非有非無，非亦有亦無，非非有非無。怎麼能只說是有呢？雖然不是這四種情況，但在有因緣時，可以在一個方面用四悉檀來說明。所以說如來藏不得不存在，用『有』（yǒu，existence）來接引斷滅見，用『有』來破除常見，用『有』來使人覺悟。
【English Translation】 English version: That which is constantly indestructible is called 'nature' (xìng). Hence the name of this chapter: 'The Tathagatagarbha-nature Chapter'. It should be known that this 'Tathagatagarbha' (Rúláizàng, the womb of the Tathagata) is precisely 'Buddha-nature' (fóxìng). The various teachers have different interpretations of 'garbha' (zàng, store). Some theorists say that the 'Buddha-fruit' (fóguǒ) exists in the future, meaning it does not yet exist, so it is called 'garbha'. Others say that 'Buddha-nature' is the 'mind' (xīnshén) of sentient beings, and the mind is naturally able to avoid suffering and seek happiness, which is the mind. The Kaishan master says that the 'six dharmas' (liùfǎ) are Buddha-nature. These interpretations are all incorrect. This chapter speaks of the Tathagata's self-nature, not the mind, nor the six dharmas. Moreover, the Tathagatagarbha is hidden, while the mind and the six dharmas are manifest. Furthermore, the Tathagatagarbha is constant, while the mind and the six dharmas are impermanent and changing, and have nothing to do with the Tathagata-nature. These views are not adopted here. The Dilun master says that 'delusion' (huò) covers 'principle' (lǐ), so it is called 'garbha'. I think this statement is not without reason, but it does not fit the theme of this chapter. They believe that delusion and principle are different, so delusion can cover principle. Now, according to the sutra, all dharmas have the nature of peace and happiness, so how can there be delusion without nature covering the nature without delusion? This is not understanding the meaning of the sutra, so this view is not adopted. I believe that not only are delusion and nature integrated, but everything is included in it. What dharma of Nirvana (nièpán) is not in it? All sentient beings are the aspect of Nirvana, and all lands are the aspect of Nirvana (etc.). Some theorists say that taking the future fruit as 'nature' is seeking externally. Taking the six dharmas as 'nature' is seeking internally. The Dilun master says that delusion covers 'Ālaya-consciousness' (Ālāyashí), which is also seeking internally. The Xinghuang master says that it is neither internal nor external, emphasizing the true nature. The Dilun master emphasizes the originally existing, and the theorist emphasizes the conditioned. Furthermore, clinging to the future fruit as nature, and taking the fruit-nature as the fruit of the fruit-nature, are all condemned by the sutra. It is like blind men touching an elephant, not understanding the profound meaning. Now, it is clarified that the four phrases are equal and pure, without contention, so it is called 'Thusness' (rú). Using the four kinds of audiences (sìxītán) to skillfully teach sentient beings, so it is called 'Tathagata' (lái). Being constant and unchanging, so it is called 'nature'. Is it only one dharma that can be the garbha-nature? Some people cling to the idea that the Tathagatagarbha must exist. This statement is incorrect. Buddha-nature is neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent. How can it only be said to be existent? Although it is not these four cases, when there are causes and conditions, the four kinds of audiences can be used to explain it in one aspect. Therefore, it is said that the Tathagatagarbha must exist, using 'existence' (yǒu) to receive those with annihilation views, using 'existence' to break the view of permanence, and using 'existence' to awaken people.
悟佛性時佛性非有。三門亦爾。云何執有而害三門。如人問橋多爭何益。今明佛性其意若此。若得此意。亦在本性中間極果。亦隱亦顯亦外亦內。如經舍內金藏大小不知。善能掘出宗仰是人。即其義也。問藏性理三云何同異。答只是一義。若欲分別理惑合論名之為藏。全不論惑稱之為理。不可改變稱之為性(云云)。有師。生起五譬。初問二十五有有我不耶。佛舉貧女藏答。明其有我但隱而不顯。若爾何不早說。佛舉毒涂譬之。由常病未歇不得洗乳。前後兩病就眾生論。隱顯涂洗就佛教論。若爾眾生等有何故六道區分升沈碩異。佛舉因斗失珠。致有悲喜不等。若爾何故斗耶。佛舉甜藥真正停留在山。寡德所招流乎咸酢。若爾真味不變誰能毀傷。若叵毀傷則無殺罪。佛舉利钁能穿石砂不損金剛。如佛不可害興心逆罪。性不可毀毀陰得罪。然一答可解何故聯翩。只為佛性難明。須萬斧劈樹。生起五譬是彼之巧思故今存之(云云)。然此一品答上兩問。初答云何作善業。次答能見難見性。此兩相成只由善業能見於性。性由善業。業始性終從終題品。論人解。善業義者假名行人能御善惡。御善則陶練心神得成正覺。中論人問。生死中有假人此人是佛性不。彼答不得是佛性。即並亦不得是我。既其無我誰御善業。又汝明假者是不
【現代漢語翻譯】 現代漢語譯本 開悟佛性時，佛性並非實有。三門（三解脫門，即空門、無相門、無作門）也是如此。為何執著于實有而妨害三門呢？如同有人爭論橋樑的多少，有什麼益處呢？現在闡明佛性的意義就在於此。如果領悟了這個意義，佛性就在本性之中，達到極果。它時隱時顯，時外時內。如同經堂內的金礦，大小未知。善於挖掘出來並尊崇的人，就是明白了這個道理。問：藏性理（藏性理，指如來藏性、法性、真如理）三者有何同異？答：這只是一種意義。如果要分別，理與迷惑結合討論時，稱之為藏；完全不討論迷惑時，稱之為理；不可改變的，稱之為性。（等等） 有法師舉出生起五種譬喻。最初問：二十五有（三界二十五有，佛教宇宙觀）中有我嗎？佛陀用貧女藏（貧女藏金的故事，比喻眾生雖貧困，但自身具有如來藏）來回答，說明其中有我，只是隱藏而不顯現。如果這樣，為什麼不早說呢？佛陀用毒涂（毒涂乳的比喻，比喻佛陀說法有次第）來比喻。因為常病未癒，不能洗去乳汁。前後兩種病，就眾生而言；隱藏、顯現、塗抹、洗滌，就佛教的教義而言。如果這樣，眾生平等，為何六道（六道輪迴，佛教宇宙觀）區分，升沉碩異？佛陀用因斗失珠（因爭鬥而失珠的比喻，比喻眾生因煩惱而失去本性）來比喻，導致悲喜不同。如果這樣，為何要爭鬥呢？佛陀用甜藥真正停留在山中（甜藥留在山中的比喻，比喻佛性不變）來比喻，寡德之人所招感的是咸酸。如果這樣，真味不變，誰能毀傷呢？如果不能毀傷，就沒有殺罪。佛陀用利钁能穿石砂不損金剛（利钁穿石砂不損金剛的比喻，比喻佛性堅固不可毀）來比喻，如同佛陀不可被傷害，興起逆罪。性不可毀，毀壞的是五陰（五蘊，構成人身的五種要素）而得罪。然而，一個回答就可以理解，為何要連續發問呢？只因爲佛性難以明白，需要用萬斧劈樹。生起五種譬喻是他們的巧妙思考，所以現在保留下來。（等等） 然而，這一品回答了上面的兩個問題。首先回答如何做善業，其次回答能見難見的佛性。這兩者相輔相成，只有通過善業才能見到佛性，佛性由善業而生。業始性終，從終來命名這一品。論人解釋說，善業的意義在於，假名行人能夠駕馭善惡。駕馭善，就能陶冶心神，成就正覺。《中論》的人問：生死中有假人，這個人是佛性嗎？他們回答說，不得是佛性，即並亦不得是我。既然沒有我，誰來駕馭善業？又，你所說的假，是不存在的嗎？
【English Translation】 English version When awakening to Buddha-nature, Buddha-nature is not something truly existent. The Three Gates (Three Gates of Liberation: Emptiness, Signlessness, and Wishlessness) are also like this. Why cling to existence and harm the Three Gates? It's like people arguing about the number of bridges, what benefit is there? Now, clarifying the meaning of Buddha-nature is just like this. If you understand this meaning, Buddha-nature is within your own nature, reaching the ultimate fruit. It is sometimes hidden, sometimes revealed, sometimes external, sometimes internal. It's like a gold mine inside a temple, the size unknown. Those who are good at digging it out and venerating it are those who understand this principle. Question: What are the similarities and differences between the Three (Tathagatagarbha-nature, Dharma-nature, and Suchness-principle)? Answer: It's just one meaning. If you want to distinguish, when principle is discussed in conjunction with delusion, it is called garbha; when delusion is not discussed at all, it is called principle; that which cannot be changed is called nature. (Etc.) A Dharma master raised five analogies. Initially, he asked: Is there a self in the Twenty-Five Existences (the twenty-five realms of existence in the Three Realms, according to Buddhist cosmology)? The Buddha answered with the story of the poor woman's womb (the story of the poor woman's hidden gold, a metaphor for how sentient beings, though impoverished, possess the Tathagatagarbha), explaining that there is a self within, but it is hidden and not revealed. If so, why not say it earlier? The Buddha used the analogy of poison smeared (the analogy of poison smeared on milk, a metaphor for the gradual nature of the Buddha's teachings). Because the chronic illness has not yet subsided, the milk cannot be washed away. The two illnesses, before and after, are in relation to sentient beings; hiding, revealing, smearing, and washing are in relation to Buddhist teachings. If so, sentient beings are equal, why are the Six Paths (the Six Realms of Rebirth, according to Buddhist cosmology) differentiated, with such great differences in ascent and descent? The Buddha used the analogy of losing a pearl due to fighting (the analogy of losing a pearl due to fighting, a metaphor for how sentient beings lose their true nature due to afflictions), leading to different levels of joy and sorrow. If so, why fight? The Buddha used the analogy of sweet medicine truly remaining in the mountains (the analogy of sweet medicine remaining in the mountains, a metaphor for the unchanging nature of Buddha-nature), what the unvirtuous attract is salty and sour. If so, the true flavor does not change, who can destroy it? If it cannot be destroyed, there is no sin of killing. The Buddha used the analogy of a sharp pickaxe that can penetrate stone and sand but not damage diamond (the analogy of a sharp pickaxe that can penetrate stone and sand but not damage diamond, a metaphor for the indestructible nature of Buddha-nature), like the Buddha cannot be harmed, arousing rebellious sins. Nature cannot be destroyed, what is destroyed is the five skandhas (the five aggregates that constitute a person), and sin is incurred. However, one answer is enough to understand, why ask continuously? Only because Buddha-nature is difficult to understand, it requires ten thousand axes to chop down a tree. Raising five analogies is their clever thinking, so they are preserved now. (Etc.) However, this chapter answers the two questions above. First, it answers how to do good deeds, and second, it answers how to see the difficult-to-see Buddha-nature. These two complement each other, only through good deeds can one see Buddha-nature, Buddha-nature arises from good deeds. The chapter is named from the end, with the beginning being deeds and the end being nature. The commentator explains that the meaning of good deeds is that the nominally existent practitioner can control good and evil. Controlling good cultivates the mind and spirit, leading to perfect enlightenment. The person from the Madhyamaka school asks: In the intermediate state of life and death, there is a nominally existent person, is this person Buddha-nature? They answer that it cannot be Buddha-nature, that is, it cannot be me either. Since there is no self, who controls good deeds? Also, what you call nominal, is it non-existent?
自在。我是自在二事相害。地人明。法界之體有善惡用。體用具足在妄惑內。如土覆金無能沮壞。妄惑若爾此用無用何能作業。今明此義如經金藏不可見者。是時不能作于善業。掘出藏已何須善業。耘除草穢。小乘運作非是善業。異人方便示子金藏。于舍掘之。正是能作善業之義。若約六位。初位不能。后位不須。中間四句是作業位。若約四句。隱不能顯不須。亦隱亦顯正能作業。就答善業又二。一明佛性為善業作緣。二明佛性正起善業。初為善業作緣又二。一明業緣。二論義。初業緣中復有問答。問近從四倒品生。一切世間雖說有我不名佛性。出世真我名為佛性。是故興問。二十五有若定有我。有則非有。若定無我誰作善業。故言二十五有有我不耶。佛以兩譬答之。初譬則明本有不可見。次譬不即得說以釋疑。初譬中有法譬合。法說為兩。一本有。二不可見。然佛性非本非當為緣說之。次譬文為四。一譬本有。二譬不可見。三譬緣感。四譬顯說。初文意者窘乏緣了故言貧。有能生力故言女。棲托五陰故言舍。有正佛性故言金。此性包含故言藏。此性廣博故言多。次家人大小不知者。舊解四果聖人為大。三界凡夫為小。此皆不知。中論人云。但菩薩為大。但聲聞為小。亦皆不知。今明人天為小。析空二乘為大。析空二
乘為小。體空二乘為大。但空聲聞為小。但空菩薩為大。但空菩薩為小。出假菩薩為大。皆亦不知。三時有異人去譬緣感。于中問答。先以小道逗之故言耘除草穢。緣不肯受故言不能。若示子金緣為化力。欲先於人。我亦欲見。即是后己。四是人即去。顯說三合。譬有二。先合次帖。合可見。第二譬為二。先譬次合。初譬為四。一明起有我病。二說無我藥。三邪我病息。四真我教興。意同哀嘆。彼譬顯此譬隱。舊解女人良醫凡四師說。一云女譬法身。醫譬應身。二云女譬實智。醫譬權智。三云女譬前佛。醫譬后佛。四云女譬佛智。醫譬機緣。上文貧女譬眾生身。此女既不言貧用譬佛智勝應。生育一子譬于眾生稟教生解。以解微故故言嬰孩。著邪常故故言得病。次是女愁惱下。譬說無我之藥又三。一佛智觀機。二得機設化。三斷邪我。初文者權智起悲故言愁惱。覓無我機故言求醫。次良醫既至即得機施化。設三種藥譬無常三修。三因告女人下。斷邪我教。此中乳譬真我。真我非時故言莫興。苦味涂乳者譬以無我覆于真我。如苦與甜其性相違。前合三藥中何故復有乳。此亦是無我苦味與常相違。三其兒渴乏下。譬邪我病息。先明病息。次明藥消。真我緣起故言渴乏。我無我相違故言毒氣。無我治邪。邪消藥息故言藥消。四
【現代漢語翻譯】 現代漢語譯本： 執著于小乘佛法的人認為小乘是究竟。體悟到空性（shunyata）的二乘（聲聞和緣覺）修行者認為大乘是究竟。只證悟空性的聲聞（Shravaka）乘是小乘，只證悟空性的菩薩乘是大乘。然而，只證悟空性的菩薩乘仍然是小乘，能夠出假利他的菩薩乘才是大乘。這些人都未能真正理解佛法的究竟。 這些觀點差異，源於不同時期人們的根器和因緣感應不同。下面通過問答來闡釋。一開始用小乘佛法來引導眾生，所以說『耘除草穢』（去除煩惱）。但有些人不接受小乘佛法，所以說『不能』。如果用示現金子的譬喻，則是佛的教化力量。想要先了解眾生的根器，『我亦欲見』，就是『后己』（先人後己）。『四是人即去』，顯示了說法者、聽法者和法義三者的結合。 譬喻有兩種，先是比合，然後是貼合。比合是顯而易見的。第二個譬喻分為兩部分，先是譬喻，然後是合喻。最初的譬喻分為四個方面：一是說明生起『有我』的病癥，二是說明『無我』的藥方，三是邪見之『我』的病癥消除，四是真『我』的教義興起。其意圖與哀嘆眾生迷惑相同。前面的譬喻是顯喻，後面的譬喻是隱喻。舊的解釋認為，女人、良醫共有四種說法：一是說女人譬喻法身（Dharmakaya），醫生譬喻應身（Nirmanakaya）；二是說女人譬喻實智（真實智慧），醫生譬喻權智（方便智慧）；三是說女人譬喻前佛，醫生譬喻后佛；四是說女人譬喻佛智，醫生譬喻機緣。上文中的貧女譬喻眾生之身，這裡的女人既然沒有說是貧女，就用以譬喻佛智的殊勝和應化。生育一個兒子，譬喻眾生接受教導而生起理解。因為理解還很微弱，所以說是『嬰孩』。因為執著于邪見，所以說是『得病』。 接下來是『是女愁惱下』，譬喻說明無我之藥，又分為三個方面：一是佛智觀察根機，二是根據根機施設教化，三是斷除邪見之『我』。最初的文句是說，權智生起悲憫，所以說『愁惱』。爲了尋找無我的根機，所以說『求醫』。接下來，良醫到來，就能夠根據根機施設教化，設定三種藥，譬喻無常和三種修行。 『三因告女人下』，斷除邪見之『我』的教導。這裡面的乳譬喻真我（Atman）。真我不是時時顯現，所以說『莫興』（不要輕易顯露）。用苦味塗抹乳汁，譬喻用無我覆蓋真我。如同苦和甜，它們的性質是相反的。前面比合的三種藥中，為什麼又要有乳汁呢？這也是因為無我的苦味與常的真我相違背。 『三其兒渴乏下』，譬喻邪見之『我』的病癥消除。先說明病癥消除，然後說明藥力消退。真我因緣生起，所以說『渴乏』。『我』和『無我』相互違背，所以說『毒氣』。用無我來治療邪見，邪見消除，藥力消退，所以說『藥消』。 四
【English Translation】 English version: Those attached to the Small Vehicle (Hinayana) consider it ultimate. Practitioners of the Two Vehicles (Shravakas and Pratyekabuddhas) who realize emptiness (shunyata) consider the Great Vehicle (Mahayana) ultimate. The Shravaka Vehicle, which only realizes emptiness, is the Small Vehicle; the Bodhisattva Vehicle, which only realizes emptiness, is the Great Vehicle. However, the Bodhisattva Vehicle that only realizes emptiness is still the Small Vehicle; the Bodhisattva Vehicle that can emerge from emptiness to benefit others is the Great Vehicle. All these fail to truly understand the ultimate meaning of the Dharma. These differences in viewpoints arise from the different capacities and karmic connections of people in different periods. The following will explain through questions and answers. Initially, the Dharma of the Small Vehicle is used to guide beings, hence the saying 'weeding out the weeds' (removing afflictions). But some do not accept the Dharma of the Small Vehicle, hence the saying 'cannot'. If the analogy of showing gold is used, it is the power of the Buddha's teaching. Wanting to first understand the capacities of beings, 'I also want to see', is 'after oneself' (putting others before oneself). 'The four people then leave' shows the combination of the speaker, the listener, and the meaning of the Dharma. There are two types of analogies, first comparison and combination, then application. Comparison and combination are obvious. The second analogy is divided into two parts, first the analogy, then the combination. The initial analogy is divided into four aspects: first, it explains the arising of the illness of 'having a self'; second, it explains the prescription of 'no-self'; third, the illness of the false view of 'self' is eliminated; fourth, the teaching of the true 'Self' arises. The intention is the same as lamenting the delusion of beings. The previous analogy is an explicit analogy, the latter analogy is an implicit analogy. The old interpretation believes that the woman and the good doctor have four explanations: first, it is said that the woman is an analogy for the Dharmakaya (Dharma Body), and the doctor is an analogy for the Nirmanakaya (Transformation Body); second, it is said that the woman is an analogy for true wisdom (real wisdom), and the doctor is an analogy for expedient wisdom (skillful means); third, it is said that the woman is an analogy for the previous Buddha, and the doctor is an analogy for the later Buddha; fourth, it is said that the woman is an analogy for the Buddha's wisdom, and the doctor is an analogy for the opportunity. The poor woman in the previous text is an analogy for the body of sentient beings. Since this woman is not said to be poor, it is used to illustrate the superiority and manifestation of the Buddha's wisdom. Giving birth to a son is an analogy for sentient beings receiving teachings and giving rise to understanding. Because the understanding is still weak, it is said to be an 'infant'. Because of attachment to wrong views, it is said to be 'sick'. Next is 'The woman is worried and distressed', which is an analogy for explaining the medicine of no-self, which is further divided into three aspects: first, the Buddha's wisdom observes the capacity; second, it establishes teachings according to the capacity; third, it cuts off the false view of 'self'. The initial sentence is that expedient wisdom gives rise to compassion, hence the saying 'worried and distressed'. In order to find the capacity for no-self, hence the saying 'seeking a doctor'. Next, when the good doctor arrives, he can establish teachings according to the capacity, setting up three kinds of medicine, which are analogies for impermanence and the three trainings. 'The third cause tells the woman', cutting off the teaching of the false view of 'self'. The milk in this is an analogy for the true Self (Atman). The true Self does not always appear, hence the saying 'do not arise' (do not easily reveal). Coating the milk with a bitter taste is an analogy for covering the true Self with no-self. Just like bitterness and sweetness, their natures are opposite. Among the three kinds of medicine compared earlier, why is there milk again? This is also because the bitterness of no-self is contrary to the constant true Self. 'The third child is thirsty and lacking', which is an analogy for the elimination of the illness of the false view of 'self'. First, explain the elimination of the illness, and then explain the retreat of the medicine. The true Self arises from conditions, hence the saying 'thirsty and lacking'. 'Self' and 'no-self' contradict each other, hence the saying 'poisonous gas'. Using no-self to treat wrong views, wrong views are eliminated, and the medicine retreats, hence the saying 'the medicine retreats'. Four
母乃洗乳。譬真我教興。又四。一為說。二違情。三重說。四受行可見。次如來亦爾者合譬也。但合二藥。不合二病。本意疑於我無我異。是故合藥。治病是旁是故不合。哀嘆亦爾。問隱名如來藏我是佛性者。一切眾生有我性耶。答一切眾生皆悉有性。未即是佛。是故有我未是我德。何者人別法通。法通故有性有我。人別故非佛非德。問法是人法昔既無別人。法是誰法。解云。法屬法性(云云)。迦葉白佛下。第二論義問答。初問者前明二十五有有我。今難此義初總唱無。次何以故下。別作十二難。合為四意。初四難約果。次兩難約因。三四難又約果。四兩難難處。初為兩雙。謂始生終沒差別勝負可見。次因難又兩十惡等是約惡因。酒後是約惡緣可見。三重約果四難者。一據苦果。二據苦緣。三據忘失。四據憶念。四責處兩難。初難別在何處。次難遍在身耶。或可但作六雙為十二難。或可十難難現用。二難難處所(云云)。二佛告下答也。還酬十二難。初舉兩譬答覓現用。后利钁譬答覓處。所言現用者。其難真我若常應無生滅。次差別勝負難。佛答意實有真我為瞋癡所覆。不能得見故有終沒升沈。前譬得而失。后譬失而得。但此妙解凡夫未得那忽言失。此是理數之言。應得不得故言得而復失。得無別得還得於失。失無
【現代漢語翻譯】 現代漢語譯本 母親洗滌乳汁，比喻真我教義的興起。又有四點：一是解說，二是順應情感，三是重複解說，四是接受並實踐，這些都是可以理解的。接下來，『次如來亦爾者』是合譬，但只合二藥，不合二病。本意是疑惑于『我』與『無我』的差異，所以合藥。治療疾病是旁枝末節，所以不合。哀嘆也是如此。問：隱名如來藏（Tathāgatagarbha，如來藏）『我是佛性』，那麼一切眾生都有『我性』嗎？答：一切眾生都具有『性』，但尚未成佛，所以有『我』但還不是佛的功德。為什麼呢？因為人是不同的，法則是普遍的。因為法則普遍，所以有『性』有『我』；因為人是不同的，所以不是佛，也沒有佛的功德。問：法是人法，過去既然沒有人，那麼法是誰的法？解釋說：法屬於法性（云云）。 迦葉（Kāśyapa，佛陀十大弟子之一）稟告佛陀以下，是第二段論義問答。最初的提問者先前闡明二十五有（二十五種存在狀態）中有『我』，現在反駁這個觀點，首先總括地說『無』。接下來，『何以故下』，分別提出十二個難題，總共有四個意思。最初四個難題是關於果報的，接下來兩個難題是關於因緣的，再接下來四個難題又是關於果報的，最後兩個難題是關於處所的。最初的兩雙難題，是關於開始生和最終滅的差別和勝負，這些都是可以理解的。接下來的因緣難題，十惡等是關於惡因，酒後是關於惡緣，這些都是可以理解的。再接下來，關於果報的四個難題，一是根據苦果，二是根據苦緣，三是根據忘失，四是根據憶念。最後責問處所的兩個難題，一是責問『我』分別在哪裡，二是責問『我』是遍佈全身呢，還是隻在某處？或許可以只作六雙，作為十二個難題。或許十個難題是關於現用，兩個難題是關於處所（云云）。 第二段是『二佛告下』，是佛陀的回答，迴應了十二個難題。首先舉出兩個比喻，回答尋找現用的問題。後面用利钁的比喻，回答尋找處所的問題。所說的『現用』，是說如果真我（ātman，真我）是常住的，就不應該有生滅。接下來的差別勝負的難題，佛陀回答說，實際上有真我，但被嗔癡所覆蓋，不能得見，所以有終沒升沉。前面的比喻是得到又失去，後面的比喻是失去又得到。但是這種微妙的理解，凡夫還沒有得到，怎麼能說失去呢？這是理數之言，應該得到而沒有得到，所以說得到又失去。得到沒有別的得到，還是從失去中得到。失去沒有
【English Translation】 English version The mother washes the milk, which is a metaphor for the rise of the true self doctrine. There are also four points: first, explanation; second, compliance with emotions; third, repeated explanation; and fourth, acceptance and practice, all of which are understandable. Next, '次如來亦爾者' (cì rú lái yì ěr zhě) is a combined metaphor, but it only combines two medicines and not two diseases. The original intention is to doubt the difference between 'self' and 'non-self', so the medicine is combined. Treating the disease is a side issue, so it is not combined. Lamentation is also the same. Question: The hidden name Tathāgatagarbha (如來藏, rú lái zàng) 'I am Buddha-nature', then do all sentient beings have 'self-nature'? Answer: All sentient beings have 'nature', but they are not yet Buddhas, so there is 'self' but it is not yet the merit of the Buddha. Why? Because people are different, but the law is universal. Because the law is universal, there is 'nature' and there is 'self'; because people are different, they are not Buddhas and do not have the merits of the Buddha. Question: The law is the law of man, and since there was no one in the past, whose law is the law? The explanation is: the law belongs to the nature of the law (etc.). Kāśyapa (迦葉, jiā yè) reports to the Buddha below, which is the second section of debate and questions and answers. The initial questioner previously clarified that there is 'self' in the twenty-five existences (二十五有, èr shí wǔ yǒu), and now refutes this view, first summarizing that there is 'no'. Next, '何以故下' (hé yǐ gù xià), twelve difficult questions are raised separately, with a total of four meanings. The first four difficult questions are about retribution, the next two difficult questions are about causes and conditions, the next four difficult questions are again about retribution, and the last two difficult questions are about location. The first two pairs of difficult questions are about the differences and wins and losses between the beginning of birth and the final extinction, which are all understandable. The next difficult questions about causes and conditions, the ten evils (十惡, shí è) etc. are about evil causes, and after drinking alcohol is about evil conditions, which are all understandable. Furthermore, the four difficult questions about retribution, the first is based on the suffering result, the second is based on the suffering condition, the third is based on forgetting, and the fourth is based on remembering. Finally, the two difficult questions that question the location, the first is to question where the 'self' is located separately, and the second is to question whether the 'self' is all over the body, or only in a certain place? Perhaps only six pairs can be made as twelve difficult questions. Perhaps ten difficult questions are about present use, and two difficult questions are about location (etc.). The second section is '二佛告下' (èr fó gào xià), which is the Buddha's answer, responding to the twelve difficult questions. First, two metaphors are given to answer the question of finding present use. Later, the metaphor of the sharp hoe is used to answer the question of finding the location. The so-called 'present use' is to say that if the true self (ātman, 真我, zhēn wǒ) is permanent, there should be no birth and death. The next difficult question of difference and victory, the Buddha answered that there is actually a true self, but it is covered by anger and ignorance, and cannot be seen, so there is final extinction and rise and fall. The previous metaphor is getting and losing, and the latter metaphor is losing and getting. But this subtle understanding has not yet been obtained by ordinary people, how can it be said to be lost? This is a statement of reason, that which should be obtained has not been obtained, so it is said to be obtained and lost again. Getting has no other getting, but still getting from losing. Losing has no
別失還失於得。得無所得失亦無失(云云)。于初二譬中。初譬三意謂譬合結。譬為四。一本有性理。二遇緣起惑。三根緣扣召。四聖應破惑。初文中。言王家者佛所統處。力士者。譬眾生有能降魔制外之用。故言力士。眉間者中道也。金剛珠者。或言理或言解。或言理。解圓凈不可破壞如金剛珠。次與餘力士者。即遇緣起惑失本有理。又二。一起惑二失理。初文餘力士者。天魔外道諸惡知識(云云)。角力相撲者。斷常乖于正觀。正觀破于斷常。故言相撲。以頭觸之者。乃以身見觸中道解。次其額上珠下。明失正理。沒在斷常邪見身中。三其處有創即是機緣感苦。二見傷正解為創。舊云感生死苦果為創。即命良醫機召于佛。時有明醫即聖智達知失理招苦。即便停住者明失非失。四是時良醫下說法破惑又二。初譬偏說。次譬圓說。初偏說者無我撿邪如就覓珠。力士驚答譬稟教作于無我之觀。從迷得解故言驚答。將非幻化即無我觀。為何所在即無常觀。憂愁啼哭即是苦觀。此為說偏教。次是時良醫下。譬說圓教又為四。一為說。二不受。三重說。四即受。譬說佛性一往不受也。初文中。言皮里者隱斷常中。影現外者。舊云。當果在當。興皇云。佛智默照。今明。性理虛通遍一切處。是影現於外。次是時力士下。是眾生不
受。舊云。皮里譬現在。筋里譬未來。若在現在何不破惑而出。若在未來不應可見。興皇云。惑輕曰皮。惑重曰筋。三時醫執鏡去。是如來重說。鏡譬圓經。照信心面。文明理顯信諦明瞭。四力士見已。即是信受。次善男子下。合譬但合三。不合第一。初合第二遇緣起惑。譬中有二。今唯合一起惑。合相撲。次故墮地獄下。合第三招苦感失。此中並得通答前十難。三如彼力士。合第四聖應說法。初合偏說。前有佛說眾生作無我觀。今但合後意又二。先合作觀。后明不知。中有牒譬正合也。譬如非聖下。是雖觀無我亦不能解。何者若解真我方識無我。既不解我所以無我不成。先牒譬后合也。次如來如是下。合為說圓。前譬有四但合後二。此初合第三如來重說。是諸眾生下。合第四信受。先合後舉譬帖。正合中先明有惑時不信。后明除惑時信受。第三結嘆不思議。次複次善男子下。雪山甘藥譬。舊云。助答上問。觀師云。譬失而復得。開譬合譬。開為四。一失。二得。三重失。四重得。初明失中二。初理性。次辨失。初文者雪山譬眾生身。一味藥譬中道不二。故云一味。此理能除倒惑故名藥。名曰樂味。其味極甜者。教理相稱即是教樂理甜也。次在深叢下者。明煩惱覆所以失理。煩惱深邃倒惑交加致使不見。次有人聞香下
【現代漢語翻譯】 現代漢語譯本 受。舊云：『皮里譬現在，筋里譬未來。』若在現在，何不破惑而出？若在未來，不應可見。興皇云：『惑輕曰皮，惑重曰筋。』三時醫執鏡去，是如來重說。鏡譬圓經，照信心面，文明理顯，信諦明瞭。四力士見已，即是信受。次『善男子』下，合譬但合三，不合第一。初合第二遇緣起惑，譬中有二，今唯合一起惑，合相撲。次『故墮地獄』下，合第三招苦感失。此中並得通答前十難。三『如彼力士』，合第四聖應說法。初合偏說，前有佛說眾生作無我觀，今但合後意又二，先合作觀，后明不知。中有牒譬正合也。譬如非聖下，是雖觀無我亦不能解。何者？若解真我，方識無我。既不解我，所以無我不成。先牒譬后合也。次『如來如是』下，合為說圓。前譬有四，但合後二。此初合第三如來重說。是諸眾生下，合第四信受。先合後舉譬帖，正合中先明有惑時不信，后明除惑時信受。第三結嘆不思議。次『複次善男子』下，雪山甘藥譬。舊云：『助答上問。』觀師云：『譬失而復得。』開譬合譬，開為四：一失，二得，三重失，四重得。初明失中二：初理性，次辨失。初文者，雪山譬眾生身，一味藥譬中道不二，故云『一味』。此理能除倒惑，故名藥，名曰樂味。其味極甜者，教理相稱，即是教樂理甜也。次『在深叢』下者，明煩惱覆所以失理。煩惱深邃，倒惑交加，致使不見。次『有人聞香』下
【English Translation】 English version 『Receiving.』 The old commentary says: 『The skin is like the present, the tendons are like the future.』 If it is in the present, why not break through delusion and emerge? If it is in the future, it should not be visible.』 Xinghuang (name of a monk) says: 『Light delusion is like skin, heavy delusion is like tendons.』 The physician of the three times taking the mirror away is like the Tathagata (title of the Buddha) speaking again. The mirror is like the perfect sutra, illuminating the face of faith, clarifying the principle, and making the truth of faith clear. The four strong men seeing it is the same as receiving it with faith. Next, 『Good man,』 below, the analogy only matches three, not the first. Initially, it matches the second, encountering conditions and arising delusion. There are two parts to the analogy. Now, it only matches the arising of delusion, matching wrestling. Next, 『Therefore falling into hell,』 below, it matches the third, inviting suffering and losing benefit. This can also answer the previous ten difficulties. Three, 『Like those strong men,』 matches the fourth, the sage should speak the Dharma (teachings of the Buddha). Initially, it matches the partial explanation. Previously, the Buddha spoke of sentient beings contemplating no-self. Now, it only matches the latter meaning, which has two parts: first, matching contemplation; second, clarifying ignorance. There is a direct analogy in the middle. For example, 『Those who are not sages,』 below, even though they contemplate no-self, they cannot understand. Why? If one understands true self, then one can recognize no-self. Since one does not understand self, therefore no-self is not established. First, the analogy is stated, then it is matched. Next, 『The Tathagata is like this,』 below, it matches speaking the complete teaching. The previous analogy has four parts, but only the latter two are matched. This initially matches the third, the Tathagata speaking again. 『These sentient beings,』 below, matches the fourth, receiving with faith. First, it matches, then the analogy is cited. In the direct match, first it clarifies that there is no faith when there is delusion, then it clarifies that there is faith when delusion is removed. Third, it concludes with praise of the inconceivable. Next, 『Furthermore, good man,』 below, the analogy of the sweet medicine of Snow Mountain. The old commentary says: 『Assisting in answering the above question.』 Master Guan says: 『It is like losing and regaining.』 Opening the analogy and matching the analogy, opening it into four: first, loss; second, gain; third, repeated loss; fourth, repeated gain. Initially, clarifying loss in two parts: first, the principle; second, distinguishing loss. The first text, Snow Mountain, is like the body of sentient beings. The one-flavored medicine is like the Middle Way, not two, therefore it is called 『one-flavored.』 This principle can remove inverted delusion, therefore it is called medicine, called the taste of joy. 『Its taste is extremely sweet』 means that the teaching and the principle correspond, that is, the teaching is joyful and the principle is sweet. Next, 『In the deep thicket,』 below, clarifies that afflictions cover and therefore the principle is lost. Afflictions are deep and far-reaching, inverted delusions are intertwined, causing it to be unseen. Next, 『Someone smells the fragrance,』 below.
。是第二明德又二。先少分得。后具足得。初分得中雲聞香者。一云依經信知故言聞香。二云十住菩薩見未明瞭故言聞香。過去世中下。第二明具足得。即是前佛已證此理。造作木筒者。即是說教。譬十地了因以因承果故言接藥。在在處處者。過去生生修十地因。從地流出集木筒中者。因果相應了因克正故言流出。三王既沒已下。重明失。即是前佛去世眾生縱逸。構諸煩惱致使失之。六味譬六道。本味真正從起惑后流入六道。或酢或咸是藥真味停留在山。譬眾生身正性不異。隨六道流是故有異。凡夫薄福加功不得者。譬有著心苦行禪慧求覓真理而不可得。亦譬種種掘鑿欲覓性理了不相關。四復有聖王下。重得。即是今佛復證此理。善男子下。第二合譬。但合兩失不合兩得。此初合有理而失。前云在深叢下。今合為煩惱叢林所覆。前次譬云人無見者。今合云無明眾生不見。以煩惱下。合第三重明失。即是或酢或咸。正酬前勝負差別之問。佛性雄猛下。第二答前十二中后二責覓處所之問也。前有別總之責。今正答總問。雖約五陰論有此性。而身可毀性不可毀。身是性之住處。身家之性即是佛性。性家之身無非佛性。又二初正說。次論義。初正說為三。初牒不可壞。次廣辨。三總結。迦葉白佛下。二論義有問有答。問者。前
云佛性雄猛不壞應無殺生之罪。次佛答為二。先法次譬。初法為四。一云。五陰可殺故成惡業。所言住五陰中者。他用六法以為佛性。非解此文。六法只是五陰。何容五陰住五陰中。眾生還住眾生之中。若用心神為佛性者。心是四陰是則心神還住心神。他解。當果為佛性者。當果繼屬眾生。故言住五陰中。當果若有復非當果。當果若無何所繼屬。地人以梨耶為佛性為惑所覆。釋此乃便復目前難。若有佛性即生之日便應有知。今用下文釋之。佛性不即六法不離六法。不即故不如諸師所解。不離故言住五陰中。實理言之佛性豈應有住不住特是為緣。作此異說。若定執此妨前後文。畢竟清凈寧有內外當之與現住不住耶。私謂此說終窮。又五陰中者。約五陰論得有此性不約草木。私云。作此說者仍挾方便。次以業因緣下釋疑。疑雲。或謂唯應殺墮地獄。那復得有二十五有。故今釋云。業緣不同致諸趣異。三非聖之人下。簡諸外道。自謂得聖計我不同。四出世我相下。明正我相。二複次善男子下譬也。又二。先譬。次合。初譬為二。先為五陰可毀作譬。后為佛性不可毀作譬初譬中雲。善知伏藏者譬能殺人。利钁譬殺具。多殺于磐石砂。鹵等。次唯至金剛下。為佛性不可毀作譬可見。次閤中唯合不壞。從善男子方等經者下。是第二
【現代漢語翻譯】 現代漢語譯本 云：佛性雄猛不壞，應無殺生之罪。（云：提問，佛性具有雄健、勇猛、不可摧毀的特性，那麼殺生之罪從何而來？） 其次，佛陀的回答分為兩個部分：首先是法理上的解釋，其次是譬喻說明。 首先，法理上的解釋分為四個方面：第一，五陰（色、受、想、行、識，構成個體存在的五個要素）可以被殺害，因此會構成惡業。所謂『住五陰中』的說法，有人用六法（六根或六塵）來解釋佛性，這是對經文的誤解。六法實際上就是五陰，怎麼能說五陰住在五陰之中呢？這就像說眾生還住在眾生之中一樣。如果用心神作為佛性，心是四陰（受、想、行、識），那麼就成了心神還住在心神之中。另一種解釋認為，將來的果報是佛性，將來的果報仍然屬於眾生，所以說『住五陰中』。如果將來的果報已經存在，那就不是將來的果報了；如果將來的果報不存在，又有什麼可以繼承呢？地論師認為阿賴耶識（第八識，含藏一切種子）是佛性，被迷惑所覆蓋。這樣的解釋實際上又回到了之前的難題：如果具有佛性，那麼出生之日就應該具有知覺。現在用下面的經文來解釋：佛性不即是六法，也不離六法。不即是，所以不像其他法師所解釋的那樣；不離是，所以說『住五陰中』。從真實的道理來說，佛性怎麼會有住或不住的說法呢？這只是爲了方便說法而作出的不同解釋。如果執著于這種說法，就會妨礙前後經文的理解。畢竟清凈的佛性，哪裡會有內外、當來與現在、住與不住的分別呢？我認為這種說法是窮途末路。 又，『五陰中』的說法，是就五陰來討論佛性，而不是就草木來討論。我認為，作出這種說法的人仍然帶有方便之意。 其次，用『業因緣』來解釋疑問。疑問是：或者有人認為，只有殺生才會墮入地獄，怎麼會有二十五有（三界中的二十五種生存狀態）呢？所以現在解釋說，業的因緣不同，導致了不同的趣向。 第三，『非聖之人』，是簡別那些外道，他們自認為證得了聖果，執著於我見。 第四，『出世我相』，是闡明真正的我相。 第二，『複次善男子』以下是譬喻說明，又分為兩個部分：首先是譬喻，其次是合喻。首先，譬喻分為兩個部分：先用五陰可以被毀壞來作譬喻，後用佛性不可被毀壞來作譬喻。在五陰可以被毀壞的譬喻中說：『善於尋找寶藏的人』，譬喻能夠殺人的人；『鋒利的鋤頭』，譬喻殺人的工具；『多殺于磐石砂鹵等』。 其次，『唯至金剛』以下，是用佛性不可被毀壞來作譬喻，顯而易見。 其次，合喻中只合喻了不壞的特性。從『善男子方等經者』以下，是第二部分。
【English Translation】 English version It is argued: Buddha-nature is vigorous, indestructible, and should be free from the sin of killing. (Question: If Buddha-nature possesses vigorous, brave, and indestructible characteristics, then where does the sin of killing come from?) Next, the Buddha's answer is divided into two parts: first, an explanation based on Dharma principles; second, an illustrative analogy. First, the explanation based on Dharma principles is divided into four aspects: First, the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence) can be killed, thus constituting evil karma. The saying 'residing within the five skandhas' is interpreted by some using the six dharmas (the six senses or the six sense objects) as Buddha-nature, which is a misunderstanding of the text. The six dharmas are actually the five skandhas; how can it be said that the five skandhas reside within the five skandhas? This is like saying that sentient beings still reside within sentient beings. If the mind-spirit is taken as Buddha-nature, the mind is the four skandhas (feeling, perception, mental formations, and consciousness), then it becomes the mind-spirit residing within the mind-spirit. Another interpretation considers the future result as Buddha-nature; the future result still belongs to sentient beings, so it is said 'residing within the five skandhas.' If the future result already exists, then it is not the future result; if the future result does not exist, then what can be inherited? The Dilun school considers the Alaya-consciousness (the eighth consciousness, containing all seeds) as Buddha-nature, covered by delusion. Such an explanation actually returns to the previous difficulty: if one possesses Buddha-nature, then one should have awareness from the day of birth. Now, the following text is used to explain: Buddha-nature is neither identical to the six dharmas nor separate from the six dharmas. Not identical, so it is not as explained by other teachers; not separate, so it is said 'residing within the five skandhas.' From the perspective of true principle, how can Buddha-nature have the concept of residing or not residing? This is just a different explanation made for the sake of convenience. If one clings to this explanation, it will hinder the understanding of the preceding and following texts. After all, in the pure Buddha-nature, where are the distinctions of inside and outside, future and present, residing and not residing? I believe this explanation is a dead end. Moreover, the saying 'within the five skandhas' is to discuss Buddha-nature in terms of the five skandhas, not in terms of plants and trees. I believe that those who make this statement still carry the intention of skillful means. Second, the doubt is explained using 'karma and conditions.' The doubt is: or some may think that only killing will lead to falling into hell, how can there be twenty-five existences (the twenty-five states of existence in the three realms)? So now it is explained that different karma and conditions lead to different destinies. Third, 'non-holy people' are to distinguish those externalists who claim to have attained sainthood and cling to the self. Fourth, 'transcendental self-aspect' is to clarify the true aspect of the self. Second, 'Furthermore, good man' below is an illustrative analogy, which is divided into two parts: first, the analogy; second, the combination of the analogy. First, the analogy is divided into two parts: first, using the destructibility of the five skandhas as an analogy; second, using the indestructibility of Buddha-nature as an analogy. In the analogy of the destructibility of the five skandhas, it says: 'A person skilled in finding treasures' is an analogy for a person who can kill; 'a sharp hoe' is an analogy for the tools of killing; 'killing mostly on bedrock, sand, saline soil, etc.' Second, 'Only to diamond' below is using the indestructibility of Buddha-nature as an analogy, which is obvious. Second, in the combination of the analogy, only the characteristic of indestructibility is combined. From 'Good man, the one in the Vaipulya Sutra' below is the second part.
章。正明佛效能起善業文為二。初明作善業。次論義。初文者有人云。佛效能起。起于正道所作善業。今觀前譬。佛性但為善業之緣。今文明以佛性教作善惡業故喻喻之。從迦葉復白佛去。二論義。初雙問甘毒如文。次佛答為三。一明愚智二人。次明一體三寶。三明中道圓觀。妙解次第相生由智不惑。教識一體三寶妙觀得成能作善業。愚者反此善業不成。初約愚智中三。先佛更徴問。次迦葉答。三佛為釋。釋中初有七行半偈又二。前四行半雙辨愚智。次三行偏明智者。初文兩譬兩合。前一行同服甘露有夭有壽。次半偈同服毒藥有死有生。古來三解。一云。同稟大乘有得有失。后譬同稟小乘有得有失。二云。約師弟。師說大乘無得之教。弟子解者為壽迷者為夭。小乘師說有得之教。弟子作大解為生。守小教為死。三者只是一大乘經。于其得者作甘露名。于彼失者作毒藥名。又只作一甘露名。說其稟行者有得有失。只作一毒藥名。說諸有稟者有生有死。反覆相成。今明於其失者俱名甘露及以毒藥。保愛染著名為甘露。傷毀破壞故名毒藥。于其得者俱名甘露亦名毒藥。入理生善故名甘露。顯體破惡故名毒藥。具此二義名善業教。諸文之下各有合譬。尋之可見。譬如癩人服鴆病差。解藥還醒。譬學無常苦空斷惑。知是大方便即
入摩訶衍。從聲聞及緣覺下。偏明智者皆約人辨。初約二乘。次約菩薩。后約眾生。似約三諦而作善業。菩薩即中增進善業。二乘即空而中以作善業。眾生即假而中便作善業。故舉三人意或在此。從迦葉汝今當去。第二辨一體三寶。然昔初教舉非顯是破邪歸正。明別體三寶此義易知。前長壽中明護法。舉法歸依諸佛已成一體三寶不許歸別。歸別體者歸戒不具。今文勸歸己身當成一體三寶。顯于自體成善業。故又免魔縛各有所據。就文為三。一勸。二論義。三領解。初文中雲善分別者。勸令分別己身之中一體三寶。先勸。次釋。初如文。次若能諦觀者釋勸也。得入秘藏者。即生理善甘露之義。是人已出世者。即是破惡毒藥之義。二俱有得即此明文。又知我者是佛寶。我所者是法僧。二寶雖無異體義說為三。又佛覺法不覺僧和合。於一佛性說此三義。二爾時迦葉下。論義有二番問答。初並不受。后並歸依。佛皆不許。初問有十偈為四。前一行半唱不知。次兩行問昔別體。三四行半問今一體。四兩行結問請答。就初總云不知。次無上者別不知歸佛。無畏者不知歸僧。云何作無我者不知歸法。次云何歸佛者。兩偈問昔別體為三。此半偈問佛寶。得安慰者如前四相中說。次一行問法。三半行問僧。轉得無上利者。如前波阇波提供
僧得佛法功德。僧是傳法之人故言轉得無上利。三云何真實說下四行半問今一體中又四。初一行半法說。未來若不成去。己身中隱三寶未來當成可得歸依。若其不成為可依不。不如次第依于別體。無預知者無預約自照。次第約從他。次云何未懷妊一行三句是譬說。懷子譬解。懷子必十月。十月譬十地。若有解者十地若滿可得成佛。若無解者徒自萬月亦不成佛。三眾生業亦然一句合譬。四如佛之所說下。一行難佛不定說。或令歸現或令歸當。致令愚者輪迴墮苦。四假名下。二行結問請答。初一行明我不知結請。次一行明佛知故請答。二迦葉汝當知下。佛答還酬四問。從后為次。初一行許斷疑酬其請答如文。次一偈酬問一體。前舉懷妊據了因作問。佛以中道正因為答。明諸菩薩與佛不異。那得云無十地包胎不可歸依。于諸菩薩者。舊有三釋。一是及字即是汝及諸菩薩等。于第七佛偈文迮不安及字。二改於為及。三不須改明諸菩薩皆同是佛。賢劫則第四。若七佛數即第七佛。佛是覺義能覺佛性與佛義同(云云)。三兩行酬其別體之問。翻邪入正故須歸依。邪者天神為佛寶。殺法咒羊云。是婆藪殺汝而得生天即是法寶。能殺之人即是僧寶。翻此三邪。歸於三正。問昔以正三翻于邪三。何不以正我翻于邪我。若以無我翻邪我者。
【現代漢語翻譯】 現代漢語譯本 僧人獲得佛法功德，因為僧人是傳法之人，所以說能獲得無上的利益。下面三『云何真實說』（如何真實宣說）到四行半是問，在今一體（當下這一整體）中又有四重含義。最初一行半是法說，如果未來不能成就，自身中隱藏的三寶未來應當成就，可以歸依。如果不能成就，是否可以歸依呢？不如次第地歸依于別體（不同的個體）。沒有預知能力的人，沒有預約，只能自我觀照。次第地依從他人。 其次，『云何未懷妊』（如何未懷孕）一行三句是譬喻。懷子譬喻理解。懷子必定要十個月。十個月譬喻十地（菩薩修行的十個階段）。如果有理解的人，十地圓滿就可以成佛。如果沒有理解的人，即使經歷萬個月也不能成佛。『三眾生業亦然』（眾生的業力也是如此）一句是合譬。 第四，『如佛之所說』（如佛所說）下面一行，是責難佛陀不定說法，或者讓人歸依于現在，或者讓人歸依于未來，導致愚昧的人輪迴受苦。 『四假名下』（四種假名之下）兩行是總結提問，請求解答。第一行表明我不知道，總結並請求解答。第二行表明佛陀知道，所以請求解答。 『二迦葉汝當知下』（迦葉，你應該知道）是佛陀回答，迴應之前的四個問題，從后往前依次回答。最初一行是允許斷除疑惑，回答他的請求，如經文所說。其次一偈（偈頌）回答一體的問題。前面舉懷妊（懷孕）的例子，從了因（證悟之因）的角度提問，佛陀用中道正因（中道的正因）來回答，說明諸菩薩與佛沒有差別。怎麼能說沒有十地包胎，不可歸依呢？『于諸菩薩者』（對於諸菩薩），舊有三種解釋。一是『及』字就是『汝及諸菩薩等』（你以及諸菩薩等）。在第七佛的偈頌中，『及』字顯得侷促不安。二是將『于』改為『及』。三是不需要改，說明諸菩薩都同樣是佛。賢劫（賢劫）則是第四佛。如果按七佛來算，就是第七佛。佛是覺悟的含義，能夠覺悟佛性，與佛的意義相同（云云）。 第三，兩行回答別體的問題。從邪道轉入正道，所以需要歸依。邪道認為天神是佛寶，殺法咒羊說：『是婆藪殺汝而得生天』（是婆藪殺了你，你才能昇天），這就是法寶。能殺之人就是僧寶。翻轉這三種邪見，歸依於三正。問：過去用正三翻轉邪三，為什麼不用正我翻轉邪我？如果用無我翻轉邪我，又該如何解釋？
【English Translation】 English version A monk obtains the merit and virtue of the Buddha-dharma because monks are the ones who transmit the Dharma, hence it is said that they obtain unsurpassed benefit. The three lines from 'How to truly speak' down to four and a half lines are a question, and within this one body (present whole) there are four layers of meaning. The first one and a half lines are Dharma explanation. If one cannot achieve enlightenment in the future, the Three Jewels hidden within oneself should be achieved in the future, and one can take refuge in them. If one cannot achieve enlightenment, can one take refuge? It is better to take refuge in different entities in order. Those without foreknowledge, without appointments, can only reflect on themselves. One should rely on others in order. Secondly, the line 'How to be without pregnancy' with three sentences is a metaphor. Pregnancy is a metaphor for understanding. Pregnancy must take ten months. Ten months is a metaphor for the Ten Bhumis (ten stages of a Bodhisattva's practice). If one has understanding, one can become a Buddha when the Ten Bhumis are complete. If one does not have understanding, one cannot become a Buddha even after ten thousand months. The sentence 'The karma of sentient beings is also like this' is a combined metaphor. Fourthly, the line below 'As the Buddha said' is a criticism of the Buddha's inconsistent teachings, either causing people to take refuge in the present or causing people to take refuge in the future, leading ignorant people to be reborn in suffering. The two lines below 'Under the four nominalities' are a summary question, requesting an answer. The first line indicates that 'I do not know', summarizing and requesting an answer. The second line indicates that the Buddha knows, so an answer is requested. 'Kashyapa, you should know' is the Buddha's answer, responding to the previous four questions, answering in reverse order. The first line is permission to dispel doubts, answering his request, as the sutra says. The next verse answers the question of the one body. The previous example of pregnancy is used, asking from the perspective of the direct cause (cause of enlightenment), and the Buddha answers with the Middle Way as the true cause, explaining that there is no difference between the Bodhisattvas and the Buddha. How can it be said that there is no ten-stage gestation and that one cannot take refuge? 'For the Bodhisattvas', there are three old interpretations. First, the word 'and' means 'you and the Bodhisattvas, etc.'. In the verse of the Seventh Buddha, the word 'and' seems cramped and uneasy. Second, change 'for' to 'and'. Third, there is no need to change it, explaining that all Bodhisattvas are the same as the Buddha. The Bhadrakalpa (Auspicious Aeon) is the fourth Buddha. If counted according to the Seven Buddhas, it is the seventh Buddha. Buddha means enlightenment, being able to awaken to Buddha-nature, which has the same meaning as Buddha (etc.). Thirdly, two lines answer the question of different entities. Turning from the wrong path to the right path, so it is necessary to take refuge. The wrong path believes that gods are the Buddha Jewel, and the killing method of cursing sheep says: 'It is Vasu who killed you so that you can be reborn in heaven', this is the Dharma Jewel. The person who can kill is the Sangha Jewel. Reverse these three wrong views and take refuge in the Three Refuges. Question: In the past, the three right views were used to reverse the three wrong views, why not use the right self to reverse the wrong self? If the non-self is used to reverse the wrong self, how should it be explained?
何不以無三寶翻邪三寶。答對治之法略有二種。一用有門為對治者立正破邪。二用空門為對治者。故用無我破于邪我。各有便宜。三寶是境歸馮有在宜用有門。邪我是內患宜以無虛之(云云)。四如是下半偈酬前唱不知。今言能知得無所畏不應不知。迦葉白佛下。第二問答。初問中意者。並欲歸依。三種三寶皆是佛說何所取捨。初一行欲依昔別體別既翻邪即是正路。次兩行欲依自隱時一體。后一行欲依他顯時一體。既出生死已成正覺。故言諸有所無有。又解諸有有現成佛。無有無二十五有。二爾時佛告下。佛答佛欲更為分別不得妄依。文為三。初昔之別體有依不依。二顯時一體有依不依。三隱時一體正是所勸一向須依。初依不依者為二。先明今不須依。次明昔則須依。初又二。初別體既是昔時為緣。今不須依昔依時翻邪昔日須依。次所以者何去。更釋不依之意。于佛性中有法僧二寶者。非但已成之佛。佛性之中具有法僧。只當成佛亦具二性即佛法。法佛不二即是僧寶。身既具三何須依于別體三寶。次須依又二。初為欲化度下。明昔則須依。次若欲隨順下。更釋須依之意。興皇明四假。理緣就緣對緣因緣。昔即是對邪明正是故須依。若依龍樹四悉即對治意(云云)。次從菩薩應作下。明顯時一體又二。有依不依。不依文
【現代漢語翻譯】 現代漢語譯本： 如何不用『無三寶』來推翻錯誤的『邪三寶』呢？回答是，對治的方法略有兩種：一是使用『有門』來對治，樹立正見，破除邪見；二是使用『空門』來對治，所以用『無我』來破除錯誤的『邪我』。各有各的方便之處。『三寶』是外在的境界，依賴於『有』，適宜使用『有門』。『邪我』是內在的禍患，適宜用『無』來破除它的虛妄。（云云） 如下半偈是迴應前面所說的『不知』。現在說『能知』，就能獲得無所畏懼，不應該說『不知』。『迦葉白佛下』是第二段問答。最初提問的意圖是，想要歸依。三種『三寶』都是佛所說，應該如何取捨？最初一行是想要依從過去的『別體三寶』，『別體』既然能推翻邪見，就是正確的道路。接下來的兩行是想要依從自身隱沒時的『一體三寶』。最後一行是想要依從他者顯現時的『一體三寶』。既然已經脫離生死，成就正覺，所以說『諸有所無有』。又解釋為，『諸有』是指現在成就的佛，『無有』是指二十五有。 『爾時佛告下』，是佛的回答。佛想要進一步分別，不能隨意依從。文分為三部分：一是過去的『別體三寶』，有可依之處，也有不可依之處；二是顯現時的『一體三寶』，有可依之處，也有不可依之處；三是隱沒時的『一體三寶』，這正是所勸導的，必須始終依從。最初說『依不依』，分為兩點：先說明現在不需要依從，再說明過去則需要依從。最初又分為兩點：最初，『別體』既然是過去時的因緣，現在就不需要依從，過去依從是爲了推翻邪見，過去的日子需要依從。接下來，『所以者何去』，進一步解釋不依從的含義。在佛性中，有法寶和僧寶，不僅僅是已經成就的佛，佛性之中也具有法和僧。只應當成就佛，也具有兩種性質，即佛法。法和佛不二，就是僧寶。自身既然具備三寶，何須依從外在的『別體三寶』。 接下來，『為欲化度下』，說明過去則需要依從。然後，『若欲隨順下』，進一步解釋需要依從的含義。興皇解釋為四假：理假、緣假、就緣假、對緣假、因緣假。過去就是針對邪見來闡明正見，所以需要依從。如果依從龍樹的四悉檀，就是對治的意思。（云云） 接下來，從『菩薩應作下』，闡明顯現時的『一體三寶』，又分為兩點：有可依之處，也有不可依之處。不可依從的文。
【English Translation】 English version: How can one use 'non-Three Jewels' to overturn the erroneous 'heretical Three Jewels'? The answer is that there are roughly two methods of counteracting: first, using the 'existence gate' to counteract, establishing the correct view and dispelling the heretical view; second, using the 'emptiness gate' to counteract, thus using 'no-self' to dispel the erroneous 'heretical self'. Each has its own advantages. The 'Three Jewels' (Sanbao) [Buddha, Dharma, Sangha] are external realms, relying on 'existence', suitable for using the 'existence gate'. The 'heretical self' is an internal affliction, suitable for using 'non-existence' to dispel its falsehood. (Etc.) The following half-verse responds to the previous statement of 'not knowing'. Now saying 'able to know' means one can obtain fearlessness, one should not say 'not knowing'. 'Kasyapa (Jiaye) [one of the principal disciples of the Buddha] said to the Buddha below' is the second question and answer section. The intention of the initial question is to seek refuge. All three types of 'Three Jewels' are spoken by the Buddha, how should one choose and discard? The first line is to rely on the past 'separate entity Three Jewels' (bieti sanbao), since 'separate entity' can overturn heretical views, it is the correct path. The following two lines are to rely on the 'one body Three Jewels' (yiti sanbao) when oneself is hidden. The last line is to rely on the 'one body Three Jewels' when others manifest. Since one has already escaped birth and death and attained perfect enlightenment, it is said 'all that exists and does not exist' (zhu you suo wu you). Another explanation is that 'all that exists' refers to the Buddha who has attained enlightenment, 'does not exist' refers to the twenty-five existences. 'At that time, the Buddha told below' is the Buddha's answer. The Buddha wants to further distinguish, one cannot arbitrarily rely on. The text is divided into three parts: first, the past 'separate entity Three Jewels', there are aspects to rely on and aspects not to rely on; second, the manifested 'one body Three Jewels', there are aspects to rely on and aspects not to rely on; third, the hidden 'one body Three Jewels', this is precisely what is being encouraged, one must always rely on. The initial discussion of 'rely or not rely' is divided into two points: first, explaining that there is no need to rely on now, and then explaining that one needed to rely on in the past. The initial part is further divided into two points: initially, since the 'separate entity' is a condition from the past, there is no need to rely on it now; relying on it in the past was to overturn heretical views, one needed to rely on it in the past. Next, 'What is the reason for going', further explaining the meaning of not relying on. Within the Buddha-nature (foxing), there are the Dharma Jewel (fobao) and Sangha Jewel (sengbao), not only the Buddha who has already attained enlightenment, but within the Buddha-nature there are also Dharma and Sangha. One should only attain Buddhahood, and also possess two natures, which are the Buddha and Dharma. Dharma and Buddha are not two, which is the Sangha Jewel. Since oneself already possesses the Three Jewels, why rely on the external 'separate entity Three Jewels'? Next, 'For the sake of transforming and liberating below', explaining that one needed to rely on it in the past. Then, 'If one wants to follow below', further explaining the meaning of needing to rely on it. Xinghuang explains it as four provisionalities: principle provisionality, condition provisionality, relying-on-condition provisionality, opposing-condition provisionality, causal-condition provisionality. The past was to clarify the correct view in response to the heretical view, so one needed to rely on it. If one relies on Nagarjuna's (Longshu) [an Indian Mahayana Buddhist thinker] four siddhantas (sidan), it is the meaning of counteracting. (Etc.) Next, from 'Bodhisattvas (Pusa) [a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings] should act below', elaborating on the manifested 'one body Three Jewels', again divided into two points: there are aspects to rely on and aspects not to rely on. The text for not relying on.
為二。初明不依。文云。我今此身歸依佛者。即是自歸己身佛寶豈敬他佛。次何以故下。更釋不依之意。然我與他佛既無異。何須歸他。次若欲尊重去。明有依義。為相尊重。是故須依。又二。先正明後解釋。初正明者法身是本地。舍利是應身。欲令眾生敬我意者為欲亦化眾生生善。三從亦令眾生去明今之所勸。隱時一體。一向須依。文有三。法譬合。初法中為五。一分別一體有三。此初文則自身有佛寶也。一切眾生皆依下。即是自身有於法寶。又有歸依非真下。即自身僧寶。問身有法僧可爾何為有佛。答身中佛性。佛性即是法身佛寶。能說此法即是法寶。能受持者即是僧寶。他尚歸依我身三寶。我今豈可不自歸耶。問會三乘歸一乘。名一乘者。亦應會三寶歸一寶名為一寶。若會三乘歸一乘無三乘異。會三寶歸一寶亦無三寶之異。論師數師不敢為例。觀師例之。會三寶歸一寶。上義說佛法僧異。亦如會三乘為一乘義說三乘異。故法華云。真是聲聞真阿羅漢(云云)。從若有分別下。次為他作一體三寶。舉體是佛。佛是覺義。舉體是法。法是不覺。舉體是僧。覺與不覺而不相違。從於生盲下。三結別體。為生盲凡夫作此分別。復當爲諸下四結一體。為二乘得聖之人說我身有一體三寶。如是菩薩下五雙結兩義。為惡眾生而
【現代漢語翻譯】 現代漢語譯本：分為兩部分。第一部分闡明不依附。經文中說：『我現在此身歸依佛』，這便是自己歸依自身佛寶，難道會去尊敬其他佛嗎？第二部分『次何以故下』，進一步解釋不依附的含義。既然我和其他佛沒有區別，為何要歸依他們呢？接下來『次若欲尊重去』，闡明有依附的意義，爲了互相尊重，所以需要依附。又分為兩部分，先是正面闡明，后是解釋。首先，正面闡明法身是本地，舍利是應身。『欲令眾生敬我意者為欲亦化眾生生善』，爲了使眾生尊敬我，也是爲了教化眾生生起善念。三，從『亦令眾生去』開始，闡明現在所勸導的，隱藏著一體的道理，始終需要依附。經文分為三個部分：法、譬喻、合。首先，在法中分為五個部分。一，分別一體有三個方面。這第一段經文說明自身有佛寶。『一切眾生皆依下』，說明自身有法寶。『又有歸依非真下』，說明自身有僧寶。問：身有法僧可以理解，為何說有佛？答：身中有佛性，佛性即是法身佛寶。能夠宣說此法，便是法寶。能夠受持此法的人，便是僧寶。他人尚且歸依我身三寶，我如今怎能不自己歸依自己呢？問：會三乘歸一乘，稱為一乘，也應該會三寶歸一寶，稱為一寶。如果會三乘歸一乘，沒有三乘的差別；會三寶歸一寶，也沒有三寶的差別。論師、數論師不敢這樣比喻，觀行師這樣比喻。會三寶歸一寶，從上義來說，佛法僧是不同的，也像會三乘為一乘，從義理上說三乘是不同的。所以《法華經》說：『真是聲聞，真是阿羅漢（云云）。』從『若有分別下』開始，其次是為他人建立一體三寶。整體是佛，佛是覺悟的含義。整體是法，法是不覺悟。整體是僧，覺悟與不覺悟並不矛盾。從『于生盲下』開始，三是總結別體，為生盲凡夫作此分別。『復當爲諸下』，四是總結一體，為二乘得聖之人說我身有一體三寶。『如是菩薩下』，五是雙重總結兩種含義，爲了惡劣的眾生而...
【English Translation】 English version: It is divided into two parts. The first part clarifies non-reliance. The text says: 'I now take refuge in the Buddha with this body,' which means taking refuge in the Buddha jewel within oneself. Would one respect other Buddhas? The second part, '次何以故下', further explains the meaning of non-reliance. Since there is no difference between me and other Buddhas, why should I rely on them? Next, '次若欲尊重去', clarifies the meaning of reliance, because of mutual respect, reliance is needed. It is also divided into two parts, first a direct clarification, then an explanation. First, the direct clarification is that the Dharmakaya (法身) [Dharma body] is the original ground, and the relics (舍利) [Śarīra] are the manifested body. '欲令眾生敬我意者為欲亦化眾生生善', to make sentient beings respect me is also to transform sentient beings to generate goodness. Three, starting from '亦令眾生去', it clarifies that what is being exhorted now hides the principle of oneness, and reliance is always needed. The text is divided into three parts: Dharma, metaphor, and synthesis. First, within the Dharma, it is divided into five parts. One, distinguishing the three aspects of oneness. This first passage explains that one's own body has the Buddha jewel. '一切眾生皆依下', explains that one's own body has the Dharma jewel. '又有歸依非真下', explains that one's own body has the Sangha jewel. Question: It is understandable that the body has Dharma and Sangha, but why is it said to have Buddha? Answer: Within the body is Buddha-nature (佛性) [Buddha-dhātu], and Buddha-nature is the Dharmakaya Buddha jewel. Being able to proclaim this Dharma is the Dharma jewel. Those who can uphold this Dharma are the Sangha jewel. Others still take refuge in the Three Jewels within my body, how can I not take refuge in myself? Question: Converging the Three Vehicles (三乘) [Triyāna] into the One Vehicle (一乘) [Ekayāna] is called the One Vehicle, so should converging the Three Jewels (三寶) [Triratna] into One Jewel be called One Jewel? If converging the Three Vehicles into the One Vehicle means there is no difference between the Three Vehicles, then converging the Three Jewels into the One Jewel also means there is no difference between the Three Jewels. The debaters and Samkhya philosophers do not dare to make this analogy, but the meditation masters do. Converging the Three Jewels into the One Jewel, from the above meaning, the Buddha, Dharma, and Sangha are different, just as converging the Three Vehicles into the One Vehicle means the Three Vehicles are different in principle. Therefore, the Lotus Sutra says: 'Truly are the Śrāvakas, truly are the Arhats (云云).' Starting from '若有分別下', the next is to establish the unified Three Jewels for others. The whole is the Buddha, and Buddha means enlightenment. The whole is the Dharma, and Dharma is non-enlightenment. The whole is the Sangha, and enlightenment and non-enlightenment do not contradict each other. Starting from '于生盲下', three is to summarize the separate entities, making this distinction for the blind and ordinary people. '復當爲諸下', four is to summarize the oneness, telling those who have attained sainthood in the Two Vehicles that my body has the unified Three Jewels. '如是菩薩下', five is a double summary of the two meanings, for evil sentient beings...
作佛事。則結自身說于別體。為諸智者而作佛事。亦結自身說於一體。次譬說為三。一大將。二太子。三大臣。所以舉三譬者。大將譬了因。太子譬正因。大臣譬緣因。亦譬三寶。太子譬法寶。大將譬佛寶。大臣譬僧寶。大將建意三。一臨陣制敵。二我最第一。三諸兵依我。諸兵依我譬緣。制勝譬了。第一譬正。太子亦爾。紹繼霸業譬正。調伏王子譬了。余王子依譬緣。如王如先王成前譬。王子大臣者王子即屬大臣譬也。三菩薩亦爾。合譬中二。先正合。后結勸。初合者所言三事與一體者別說於三。即是一體。一體之上義說於三。如涅槃中具有三點實非別異。次如來下。結勸又二。先勸舍昔別體之三。次勸取今一體之三。初舍中又二。先出昔三寶。后乃勸舍。昔別體中。舉頭譬佛寶。頭最為上。支節手足譬法僧。為化眾生示此梯隥。次是故汝今下勸舍。次汝于大乘下結勸。取自身中一體。如大將大臣于自身中建決定意。不取別體及他已成。迦葉白佛下。第三領解文為四。一領解。二佛勸持。三稱歎。四佛述成。初文又三。一發跡。二自領解。三誓化他可尋。善男子下。第二佛勸持還只勸前自解化他。自解即是高昇秘藏。化他即是下度愚迷(云云)。迦葉復言下。第三稱歎。稱歎佛性即是隱時一體。相好等即是顯時一體
【現代漢語翻譯】 現代漢語譯本 作佛事，則是將自身所證悟的道理，針對不同根器的眾生分別解說。為有智慧的人宣講佛法，則是將自身所證悟的道理，歸結於一體。接下來用譬喻來說明這三因：一是大將，二是太子，三是大臣。之所以用這三個譬喻，是因為大將譬喻了因，太子譬喻正因，大臣譬喻緣因。也可以譬喻三寶：太子譬喻法寶，大將譬喻佛寶，大臣譬喻僧寶。大將建立三種意念：一是臨陣制敵，二是我最第一，三是眾兵依靠我。眾兵依靠我，譬喻緣因；制勝，譬喻了因；第一，譬喻正因。太子也是如此，紹繼霸業，譬喻正因；調伏其他王子，譬喻了因；其餘王子依靠他，譬喻緣因。如國王如先王成就前業，是譬喻。王子和大臣，王子也屬於大臣的譬喻。三菩薩也是如此。合併譬喻中有兩點：先是正合，后是總結勸勉。最初的合併，是說這三件事與一體，是從一體中分別解說為三。一體之上的意義，是從一體上解說為三，就像《涅槃經》中具有三點，實際上並非 अलग-अलग。接下來『如來下』，是總結勸勉，又分為兩點：先是勸捨棄過去 अलग-अलग的三寶，然後勸取現在一體的三寶。最初的捨棄中又分為兩點：先是指出過去 अलग-अलग的三寶，然後勸捨棄。過去 अलग-अलग的身體中，舉頭譬喻佛寶，因為頭最為尊貴。肢節手足譬喻法寶和僧寶，爲了教化眾生而示現這種階梯。接下來『是故汝今下』是勸捨棄。接下來『汝于大乘下』是總結勸勉，取自身中一體，就像大將大臣在自身中建立決定之意，不取 अलग-अलग的身體以及他人已經成就的。迦葉對佛說下，第三部分是領悟理解的文字，分為四部分：一是領悟理解，二是佛勸勉受持，三是稱讚，四是佛述說成就。最初的文字又分為三部分：一是發跡，二是自己領悟理解，三是發誓教化他人可以尋找。『善男子下』，第二部分佛勸勉受持，還是隻勸勉前面自己理解和教化他人。自己理解就是高昇秘藏，教化他人就是下度愚昧（云云）。迦葉又說下，第三部分是稱讚，稱讚佛性就是隱沒時的一體，相好等就是顯現時的一體。
【English Translation】 English version Performing Buddha-deeds means explaining the principles one has realized to beings of different capacities. Explaining the Dharma to the wise means summarizing the principles one has realized into one unity. Next, metaphors are used to explain these three causes: first, a great general; second, a crown prince; third, a minister. The reason for using these three metaphors is that the great general is a metaphor for the 'cessation cause' (了因), the crown prince is a metaphor for the 'direct cause' (正因), and the minister is a metaphor for the 'conditional cause' (緣因). They can also be metaphors for the Three Jewels: the crown prince is a metaphor for the Dharma Jewel, the great general is a metaphor for the Buddha Jewel, and the minister is a metaphor for the Sangha Jewel. The great general establishes three intentions: first, to defeat enemies in battle; second, 'I am the foremost'; third, all soldiers rely on me. 'All soldiers rely on me' is a metaphor for the conditional cause; 'defeating' is a metaphor for the cessation cause; 'foremost' is a metaphor for the direct cause. The crown prince is also like this: inheriting the throne is a metaphor for the direct cause; subduing other princes is a metaphor for the cessation cause; the other princes relying on him is a metaphor for the conditional cause. Like the king, like the former king accomplishing previous deeds, this is a metaphor. The crown prince and the minister, the crown prince also belongs to the minister's metaphor. The three Bodhisattvas are also like this. Combining the metaphors, there are two points: first, the direct combination; second, the concluding exhortation. The initial combination is saying that these three matters and the one unity are explained separately from the one unity into three. The meaning above the one unity is explained from the one unity into three, just like the three points in the Nirvana Sutra, which are actually not अलग-अलग. Next, 'As the Tathagata below' is the concluding exhortation, which is further divided into two points: first, exhorting to abandon the past अलग-अलग Three Jewels; then, exhorting to take the present unified Three Jewels. The initial abandonment is further divided into two points: first, pointing out the past अलग-अलग Three Jewels; then, exhorting to abandon them. In the past अलग-अलग body, the head is a metaphor for the Buddha Jewel, because the head is the most尊貴. The limbs and extremities are metaphors for the Dharma and Sangha Jewels, showing this ladder for the sake of teaching beings. Next, 'Therefore, you now below' is exhorting to abandon. Next, 'You in the Mahayana below' is the concluding exhortation, taking the one unity within oneself, just like the great general and the minister establishing a firm intention within themselves, not taking अलग-अलग bodies or what others have already accomplished. 'Kashyapa said to the Buddha below', the third part is the text of understanding and comprehension, divided into four parts: first, understanding and comprehension; second, the Buddha exhorts to uphold; third, praise; fourth, the Buddha narrates the accomplishment. The initial text is further divided into three parts: first, the origin; second, self-understanding; third, vowing to transform others can be sought. 'Good men below', the second part, the Buddha exhorts to uphold, still only exhorting the previous self-understanding and transforming others. Self-understanding is ascending to the secret treasury, transforming others is descending to deliver the ignorant (etc.). 'Kashyapa again said below', the third part is praise, praising the Buddha-nature which is the one unity in its hidden state, the physical characteristics and marks etc. are the one unity in its manifested state.
。爾時佛贊下。第四述成從。我今當更為汝下。是第三明中道圓觀。文為三。初許說。次正說。三嘆教。初中雲。入如來藏者。入藏由觀。非觀不入。次若我住下是正說。文為二。初略后廣。略又為三。一標中道。二明乖中之惑。三辨破惑之觀。初標中道即明非有非無。若我住者明非有。我住在身中即是常法。不離於苦常即是我。身即是苦此即是有。此有非道。若無我者明非無。若定是無則無修因趣果。亦無父母世間善法。此無非道。既作有無兩責。不得有無。即非有無。名中道說。次若言諸法下。是明乖中之惑又二。初明惑。次結惑。初明惑。中有六句。三雙相對。三句計常。三句計斷。于生死中自作此計。障理不明故名為惑。若開善云。生死一向是苦無樂。光宅云。生死之中有定實樂。莊嚴云。生死之中有虛妄樂。妄樂乃為行苦所逼。故非實樂。然三師所說皆為此訶。開善云。生死是苦即是此中斷見。光宅云。一向是樂。即是此中常見。莊嚴云。妄樂又為行苦所逼。即是此中亦常亦斷。亦應有第四句計不知是誰。次從修一切法常下。結惑又三。謂法譬合。初法中言修一切法常下結。墮斷見者解有二意。一云。本自執常他將斷難。常義不立。便執于斷。本自執斷。他將常難。斷義不立。更執于常。二云。兩見相因。
【現代漢語翻譯】 現代漢語譯本 爾時，佛讚歎道（下文）。第四部分闡述成就，從『我今當更為汝（下文）』開始。這是第三部分，闡明中道圓觀。此部分分為三段。首先是允許宣說，其次是正式宣說，最後是讚歎教義。第一段中說：『入如來藏（Tathagatagarbha，如來法身)』，進入如來藏依靠觀，不通過觀是無法進入的。其次，『若我住（下文）』是正式宣說，分為兩部分：先是簡略，后是詳細。簡略部分又分為三段：一是標明中道，二是闡明違背中道的迷惑，三是辨析破除迷惑的觀。首先，標明中道，即闡明非有非無。『若我住者（下文）』，闡明非有。『我住在身中（下文）』，即是常法。不離於苦，常即是我。身即是苦，此即是有。此有非道。『若無我者（下文）』，闡明非無。若一定是無，則沒有修因趣果，也沒有父母世間善法。此無非道。既然作了有無兩種責難，就不得執著于有無，即非有非無，名為中道說。 其次，『若言諸法（下文）』，是闡明違背中道的迷惑，又分為兩部分：一是闡明迷惑，二是總結迷惑。首先，闡明迷惑，其中有六句，三雙相對。三句計常，三句計斷。于生死中自作此計，障理不明，故名為惑。若開善說，生死一向是苦無樂。光宅說，生死之中有定實樂。莊嚴說，生死之中有虛妄樂。妄樂乃為行苦所逼，故非實樂。然三師所說皆為此訶。開善說，生死是苦，即是此中斷見。光宅說，一向是樂，即是此中常見。莊嚴說，妄樂又為行苦所逼，即是此中亦常亦斷。亦應有第四句計不知是誰。其次，從『修一切法常（下文）』，總結迷惑又分為三部分，即法、譬、合。首先，法中說『修一切法常（下文）』，總結墮入斷見者，有兩種解釋。一種說法是，本來執著于常，他人用斷來責難，常的意義無法成立，便執著于斷。本來執著于斷，他人用常來責難，斷的意義無法成立，更執著于常。另一種說法是，兩種見解相互影響。
【English Translation】 English version Then, the Buddha praised (below). The fourth part describes the accomplishment, starting from 'I will now further explain to you (below).' This is the third part, clarifying the Middle Way's perfect contemplation. This part is divided into three sections. First is the permission to speak, second is the formal explanation, and finally is the praise of the teachings. The first section says: 'Entering the Tathagatagarbha (如來藏, the womb of the Tathagata),' entering the Tathagatagarbha relies on contemplation; without contemplation, it is impossible to enter. Second, 'If I dwell (below)' is the formal explanation, divided into two parts: first is brief, then detailed. The brief part is further divided into three sections: first, marking the Middle Way; second, clarifying the delusion of deviating from the Middle Way; and third, distinguishing the contemplation that breaks through delusion. First, marking the Middle Way, which clarifies neither existence nor non-existence. 'If I dwell (below),' clarifies non-existence. 'I dwell in the body (below),' which is the eternal Dharma. Not separate from suffering, eternity is me. The body is suffering, which is existence. This existence is not the Way. 'If there is no self (below),' clarifies non-existence. If it is definitely non-existence, then there is no cause for cultivation leading to result, nor are there parents or worldly good dharmas. This non-existence is not the Way. Since both existence and non-existence are questioned, one must not cling to existence or non-existence, which is neither existence nor non-existence, called the Middle Way teaching. Second, 'If it is said that all dharmas (below),' clarifies the delusion of deviating from the Middle Way, further divided into two parts: first, clarifying the delusion; and second, summarizing the delusion. First, clarifying the delusion, which contains six sentences, three pairs in opposition. Three sentences cling to permanence, and three sentences cling to annihilation. In the cycle of birth and death, they make these calculations themselves, obscuring the principles, hence called delusion. If Kai Shan says, birth and death are always suffering without joy. Guang Zhai says, in birth and death there is definite real joy. Zhuang Yan says, in birth and death there is illusory joy. Illusory joy is forced by the suffering of formation, so it is not real joy. However, the words of the three teachers are all criticisms of this. Kai Shan says, birth and death are suffering, which is the annihilation view in this. Guang Zhai says, always joy, which is the permanence view in this. Zhuang Yan says, illusory joy is forced by the suffering of formation, which is also permanence and annihilation in this. There should also be a fourth sentence calculating who does not know. Second, from 'Cultivating all dharmas as permanent (below),' summarizing the delusion is further divided into three parts, namely Dharma, simile, and combination. First, in the Dharma, it says 'Cultivating all dharmas as permanent (below),' summarizing those who fall into the annihilation view, there are two interpretations. One explanation is that originally clinging to permanence, others use annihilation to question, the meaning of permanence cannot be established, then clinging to annihilation. Originally clinging to annihilation, others use permanence to question, the meaning of annihilation cannot be established, then clinging to permanence. Another explanation is that the two views influence each other.
見修斷過即自修常。見修常過即自修斷。如步屈蟲下譬。六卷云折腰蟲。周易云。尺蠖之屈以求伸也。時俗云。桑枝變作。未必全爾。桑根為蟬。腐草為螢。其例亦然。此蟲腰折。修常斷者合譬。明斷因常生。常因斷生。故有此譬。以是義故下。第三明破惑之觀又二。初正明。次結解。初亦有三雙六句。對前無我只應言我。而經中言常者有二解。一云誤。二云。常是通名。我等是別。佛果萬德通得名常。言余法者中道之外皆名余法。常樂我凈即指如來秘藏佛法僧正解脫等。當知中道只是真法二邊為余。當知如是下是結解又二。先法。后譬。初法中雲愚人無疑者有二解。疑為解津愚既無解。所以不疑。二云。中道分明顯然易解。愚尚不疑。何況智者。依文似如后解為勝。如羸病人下。譬說還余前二解。若依惑意即愚人分別而生諸見如服酥輕便。若依后解酥是好藥。健人服者本來自好。羸人服者亦得輕便。譬中道法。愚人亦解。六卷云。服已迷悶。即是不解迷惑意也。有無之法下。第二廣明中道又二。初約諸法有無顯中道。二約諸法不二顯中道。初文者夫有無者不可定取。說有為無。說無為有。有是無有無是有無。于無上說有。有不定有。于有上說無。無不定無。不有不無即是中道。次不二者。無二異不二。無不二異二。
【現代漢語翻譯】 現代漢語譯本 見到修習『斷』（煩惱）的過失，就應當修習『常』（真常）。見到修習『常』的過失，就應當修習『斷』。這就像尺蠖蟲彎曲身體是爲了伸展一樣。六卷本《涅槃經》中說這種蟲是『折腰蟲』。《周易》中說：『尺蠖之屈，以求伸也。』世俗也說：『桑枝變成某種東西。』未必完全如此，桑根變成蟬，腐草變成螢火蟲，也是類似的例子。這種蟲子腰部彎折，修習『常』和『斷』的人也應該這樣比喻。說明『斷』因『常』而生，『常』因『斷』而生，所以有這樣的比喻。 因為這個道理，下面第三部分說明破除迷惑的觀法，又分為兩部分。首先是正面說明，其次是總結解釋。正面說明也有三雙六句。相對於前面說的『無我』，只應該說『我』。而經文中說『常』，有兩種解釋。一種說法是『常』是誤用。另一種說法是，『常』是通名，『我』等是別名。佛果的萬德通達，可以稱為『常』。說到『余法』，中道之外都稱為『余法』。『常樂我凈』是指如來的秘藏，佛法僧的正解脫等。應當知道中道只是真法，兩邊是『余』。 『應當知道像這樣』以下是總結解釋，又分為兩部分。先說法，后說譬喻。先說法中說『愚人無疑』，有兩種解釋。一種解釋是，『疑』是解脫的津樑，愚人既然沒有解脫，所以沒有懷疑。另一種解釋是，中道分明，顯然易懂，愚人尚且不懷疑，何況智者。依照文義，后一種解釋更為恰當。『如羸病人』以下是譬喻，仍然沿用前面的兩種解釋。如果依照迷惑的意義，就是愚人分別而生出各種見解，就像服用酥油一樣輕便。如果依照后一種解釋，酥油是好藥，健康的人服用本來就好，虛弱的人服用也能感到輕便。譬喻中道之法，愚人也能理解。《涅槃經》六卷本中說，『服已迷悶』，就是不理解迷惑的意思。 『有無之法』以下，第二部分廣泛說明中道，又分為兩部分。首先是根據諸法的有無來顯示中道，其次是根據諸法的不二來顯示中道。首先看第一部分，有和無是不可執著確定的。說有即是無，說無即是有。有是無有，無是有無。在『無』之上說『有』，『有』不是確定的『有』。在『有』之上說『無』，『無』不是確定的『無』。不有不無，這就是中道。 其次是不二，沒有二和異，就是不二。沒有不二和異，就是二。
【English Translation】 English version Seeing the fault in cultivating 'cessation' (of afflictions), one should cultivate 'permanence' (true permanence). Seeing the fault in cultivating 'permanence', one should cultivate 'cessation'. This is like the inchworm bending its body to stretch out. The sixth volume of the Nirvana Sutra calls this worm the 'broken-waist worm'. The I Ching says: 'The inchworm bends in order to stretch.' As the saying goes, 'Mulberry branches transform into something.' It's not entirely like that; mulberry roots become cicadas, and rotten grass becomes fireflies, which are similar examples. This worm bends its waist, and those who cultivate 'permanence' and 'cessation' should be compared to it. It illustrates that 'cessation' arises from 'permanence', and 'permanence' arises from 'cessation', hence this analogy. Because of this principle, the third part below explains the contemplation of breaking through delusion, which is further divided into two parts. First, there is the direct explanation, and second, the concluding explanation. The direct explanation also has three pairs of six sentences. Compared to the previous 'non-self' (Anatta), one should only speak of 'self' (Atman). However, the sutra speaks of 'permanence' (Nitya), which has two explanations. One explanation is that 'permanence' is a misuse. The other explanation is that 'permanence' is a general term, while 'self' and others are specific terms. The myriad virtues of the Buddha-fruit are all-pervasive and can be called 'permanence'. As for 'other dharmas', everything outside the Middle Way is called 'other dharmas'. 'Permanence, bliss, self, and purity' (Nitya, Sukha, Atman, and Subha) refer to the Tathagata's secret treasury, the correct liberation of the Buddha, Dharma, and Sangha. One should know that the Middle Way is the true Dharma, and the two extremes are 'other'. 'One should know that like this' below is the concluding explanation, which is also divided into two parts. First, the Dharma, and second, the analogy. The first part, the Dharma, says 'fools do not doubt', which has two explanations. One explanation is that 'doubt' is the bridge to liberation, and since fools have no liberation, they have no doubt. The other explanation is that the Middle Way is clear and easy to understand, and even fools do not doubt it, let alone the wise. According to the text, the latter explanation is more appropriate. 'Like a weak patient' below is the analogy, which still uses the previous two explanations. If according to the meaning of delusion, it means that fools discriminate and generate various views, just like taking ghee, which is easy and convenient. If according to the latter explanation, ghee is a good medicine, and it is good for healthy people to take it, and it can also make weak people feel comfortable. The analogy is the Dharma of the Middle Way, which even fools can understand. The sixth volume of the Nirvana Sutra says, 'Having taken it, they become confused', which means they do not understand the meaning of delusion. 'The Dharma of existence and non-existence' below, the second part extensively explains the Middle Way, which is also divided into two parts. First, it shows the Middle Way based on the existence and non-existence of all dharmas, and second, it shows the Middle Way based on the non-duality of all dharmas. First, look at the first part, existence and non-existence cannot be clung to as fixed. Saying existence is non-existence, and saying non-existence is existence. Existence is non-existence, and non-existence is existence. Saying 'existence' on top of 'non-existence', 'existence' is not fixed 'existence'. Saying 'non-existence' on top of 'existence', 'non-existence' is not fixed 'non-existence'. Neither existence nor non-existence, this is the Middle Way. Secondly, non-duality, without two and difference, is non-duality. Without non-duality and difference, it is two.
二不二不可得。乃是非二非不二。是名中道。初文有無中。有法有譬。初法說極略。唯此一句。直標有無其性不定。若他明。三無為定無。不可為有。三聚定有。不可為無。此非不定不名中道。譬如四大下。次舉譬。先譬。次合。初譬中。欲明有無不定。如佛赴緣。若執有者破有說無。若執無者破無說有。四大亦爾。如善醫師別知諸病。若水病者以火藥治。若火病者以水藥治。地風亦爾。不善醫師不別病相妄授于藥。次善男子下合譬。初總合。次別合。初可見。次若言不別合又二。先舉有無為合。后舉常無常例合。初又二。先別破有無。后總結為誡。初文三句。初句云智。不應染者有二解。一云。智聞佛說佛性是有不應染著。愚便責其現用處所。或六根中或遍身中。二若聞佛性是有應知佛意不定專在於有有即表無。無即妄語者。是第二句。破無。亦二意。一云。道理不無定無乖理故是妄語。二云。佛性雖有未有現用故言是無。汝有智人不應云妄。若言有者是第三句。為執有情多。故更重破不應默然者。若有佛性應能現瑞。何以默然。二云。若定有有者。就汝推撿。何以默然。次亦復不應下結。不許爭論。言有言無。乃至四句並是戲論。若說于苦下。第二舉苦無常等例合復有五。一約苦。二約無常。三約我無我。四約空
【現代漢語翻譯】 現代漢語譯本 『二不二不可得』，意思是說，『二』和『不二』這兩種概念都不能執著，因為它們本身就是相對的。既不是單純的『是二』，也不是單純的『非不二』，這才是所謂的『中道』（Madhyamaka，不落兩邊的中正之道）。 最初的經文討論了『有』和『無』的『中道』，其中包含了法則和譬喻。最初的法則非常簡略，只有這一句話，直接指出了『有』和『無』的自性是不確定的。如果其他人認為，三無為（trayo asamskrtah，三種無為法）是絕對的『無』，不能變成『有』；三聚（trayah rasayah，三種積聚）是絕對的『有』，不能變成『無』，那麼這種不認為『有無不定』的觀點就不能稱之為『中道』。 『譬如四大下』，接下來是舉譬喻，先是譬喻，然後是總結。最初的譬喻中，想要說明『有』和『無』是不確定的，就像佛陀（Buddha）應機說法一樣。如果有人執著于『有』，就破除『有』而說『無』；如果有人執著于『無』，就破除『無』而說『有』。四大（catvari mahabhutani，組成物質世界的四種元素：地、水、火、風）也是如此，就像高明的醫生能夠準確地辨別各種疾病。如果是水病，就用火藥來治療；如果是火病，就用水藥來治療。地和風的病也是一樣。不高明的醫生不能辨別疾病的癥狀，胡亂地給藥。 『次善男子下』，接下來是總結譬喻，先是總的總結，然後是分別的總結。先說『可見』的，再說『若言不別合又二』，又分為兩部分：先舉『有』和『無』來總結，后舉『常』和『無常』為例來總結。最初又分為兩部分：先分別破斥『有』和『無』，然後總結為告誡。最初的經文有三句。第一句說，有智慧的人不應該對『有』產生執著，這裡有兩種解釋：第一種解釋是，有智慧的人聽聞佛陀說佛性（Buddha-dhatu，如來藏）是『有』，不應該產生執著，愚笨的人就會追問佛性現在在哪裡，是在六根（sad indriyani，眼、耳、鼻、舌、身、意）之中，還是遍佈全身。第二種解釋是，如果聽聞佛性是『有』，應該知道佛陀的意思是不確定的，並非專門執著于『有』，如果說『有』就表示『無』，那麼就是說妄語。 第二句是破斥『無』，也有兩種意思：第一種意思是，道理上並非絕對的『無』，如果認為是絕對的『無』，就違背了道理，所以是說妄語。第二種意思是，佛性雖然是『有』，但還沒有顯現作用，所以說是『無』。你們這些有智慧的人不應該說是妄語。『若言有者』是第三句，因為執著于『有』的情況比較多，所以再次著重破斥，『不應默然者』，如果佛性是『有』，就應該能夠顯現瑞相，為什麼會默然不語呢？第二種解釋是，如果認為是絕對的『有』，就應該推究檢查，為什麼會默然不語呢？ 『次亦復不應下結』，接下來是總結，不允許爭論，說『有』或者說『無』，乃至四句（skt：catuṣkoṭi，四句否定，佛教邏輯中的四種可能性：有、無、亦有亦無、非有非無）都是戲論。『若說于苦下』，第二，舉『苦』、『無常』等為例來總結，又有五種：第一是關於『苦』，第二是關於『無常』，第三是關於『我』和『無我』，第四是關於『空』。
【English Translation】 English version 'Two not two cannot be obtained.' This means that neither 'two' nor 'not two' can be clung to, because they are relative concepts. It is neither simply 'is two' nor simply 'not not two'; this is what is called the 'Middle Way' (Madhyamaka, the path of moderation that avoids extremes). The initial text discusses the 'Middle Way' of 'existence' and 'non-existence,' which includes principles and metaphors. The initial principle is very brief, only this sentence, directly pointing out that the nature of 'existence' and 'non-existence' is uncertain. If others believe that the three unconditioned elements (trayo asamskrtah, the three unconditioned dharmas) are absolutely 'non-existent' and cannot become 'existent'; the three aggregates (trayah rasayah, the three accumulations) are absolutely 'existent' and cannot become 'non-existent,' then this view that does not recognize 'existence and non-existence as uncertain' cannot be called the 'Middle Way.' 'Like the four great elements below,' next is the use of metaphors, first the metaphor, then the summary. In the initial metaphor, the intention is to illustrate that 'existence' and 'non-existence' are uncertain, just like the Buddha (Buddha) teaching according to the circumstances. If someone clings to 'existence,' then refute 'existence' and speak of 'non-existence'; if someone clings to 'non-existence,' then refute 'non-existence' and speak of 'existence.' The four great elements (catvari mahabhutani, the four elements that make up the material world: earth, water, fire, and wind) are also like this, just like a skilled doctor who can accurately diagnose various diseases. If it is a water disease, treat it with fire medicine; if it is a fire disease, treat it with water medicine. The diseases of earth and wind are also the same. An unskilled doctor cannot distinguish the symptoms of the disease and prescribes medicine randomly. 'Next, good man, below,' next is the summary of the metaphor, first the general summary, then the separate summary. First, speak of the 'visible,' then say 'if it is said that there is no separate combination, there are two more,' which is divided into two parts: first, use 'existence' and 'non-existence' to summarize, then use 'permanence' and 'impermanence' as examples to summarize. Initially, it is divided into two parts: first, separately refute 'existence' and 'non-existence,' then summarize as a warning. The initial text has three sentences. The first sentence says that a wise person should not be attached to 'existence,' and there are two explanations for this: the first explanation is that a wise person, upon hearing the Buddha say that Buddha-nature (Buddha-dhatu, Tathagatagarbha) is 'existent,' should not become attached, and a foolish person will ask where Buddha-nature is now, whether it is in the six sense organs (sad indriyani, eye, ear, nose, tongue, body, mind) or pervades the entire body. The second explanation is that if one hears that Buddha-nature is 'existent,' one should know that the Buddha's meaning is uncertain and not specifically attached to 'existence'; if one says 'existence' then it indicates 'non-existence,' then one is speaking falsely. The second sentence refutes 'non-existence,' and there are also two meanings: the first meaning is that it is not absolutely 'non-existent' in principle; if one believes it is absolutely 'non-existent,' it goes against reason, so it is speaking falsely. The second meaning is that although Buddha-nature is 'existent,' it has not yet manifested its function, so it is said to be 'non-existent.' You wise people should not say it is false. 'If one says existence' is the third sentence, because there are more cases of clinging to 'existence,' so it is emphasized again to refute, 'one should not be silent,' if Buddha-nature is 'existent,' it should be able to manifest auspicious signs, why is it silent? The second explanation is that if one believes it is absolutely 'existent,' one should investigate and examine, why is it silent? 'Next, it should also not be concluded below,' next is the conclusion, not allowing argument, saying 'existence' or saying 'non-existence,' even the four phrases (skt: catuṣkoṭi, the four negations, the four possibilities in Buddhist logic: existence, non-existence, both existence and non-existence, neither existence nor non-existence) are all playful discussions. 'If one speaks of suffering below,' second, taking 'suffering,' 'impermanence,' etc., as examples to summarize, there are five more: the first is about 'suffering,' the second is about 'impermanence,' the third is about 'self' and 'non-self,' the fourth is about 'emptiness.'
寂。五約幻化。皆解惑對辨可見。文云。雖有去來而常住無變者。此是即去來不去來。即動而寂。從若言無明下。是第二約不二不異。明中道亦有法譬。法說為三。一約因緣明不二。二約觀行明不二。三總結明不二。因緣是境。觀是智照。總結是境智。初十二因緣明不二又三。先舉無明。次舉行識。三舉善惡。舊解。無明是惑明即是解。又云。無明行是過去。識等是現在。三世分別。此不會經。經訶云。明與無明行識等異是愚人法。智者了達其性無二。若言應修下。第二約觀行明不二又三。一苦。二無常。三無我。我與無我下。第三總結不二又三。一結嘆。二結勸。三結會。結嘆又二。先結佛所嘆后結說已。結勸又二。初勸持不二法。二勸持不二。經如我下三結會。懸指般若。舊云。引深奧品中燈炷喻。或云。大品度不盡。外國本經應有此文。或言。大品雖不的當。而不二之義無差。又云。諸有二者名有所得。無有二者名無所得。又二是眼識。識內了別。眼外見色。此則是二。眼識無二。乃是智者了達諸法亦爾。從如因乳生酪下。第二譬成因緣不二之義。如五味相生無自他性。即是因緣。因緣即是中道。其意顯然。文為三。初列五味。二廣破自他。三結因緣義。初列五味者。五味相產生前不二。次如是酪性下。廣破自
【現代漢語翻譯】 寂（Ji，寂靜）。五種約定幻化，都可以通過解釋疑惑和辯論來理解。經文說：『雖然有來去，但常住不變』，這就是說，即是來去又不是來去，即是動又是寂靜。從『若言無明下』開始，是第二種約定，關於不二不異。闡明中道也有譬喻。從法理上說分為三部分：第一，通過因緣闡明不二；第二，通過觀行闡明不二；第三，總結闡明不二。因緣是境界，觀是智慧的觀照，總結是境界與智慧的統一。最初的十二因緣闡明不二，又分為三部分：首先提出無明（Wu Ming，無知）；其次提出行識（Xing Shi，行為和意識）；第三提出善惡。舊的解釋認為，無明是迷惑，明就是理解。又說，無明和行是過去，識等是現在，這是用三世來分別，不符合經義。經文批評說：『認為明與無明、行識等不同，這是愚人的想法。智者了達它們的本性沒有分別。』如果說『應修下』，第二部分通過觀行闡明不二，又分為三部分：一，苦（Ku，痛苦）；二，無常（Wu Chang，變化）；三，無我（Wu Wo，沒有永恒的自我）。『我與無我下』，第三部分總結不二，又分為三部分：一，總結讚歎；二，總結勸勉；三，總結會歸。總結讚歎又分為兩部分：先總結佛所讚歎，后總結說法完畢。總結勸勉又分為兩部分：首先勸勉受持不二法門，其次勸勉受持不二。經文『如我下』，第三部分總結會歸，遙指般若（Bo Re，智慧）。舊的說法是，引用深奧品中的燈炷比喻。或者說，大品般若經（Da Pin Ban Ruo Jing）沒有完全闡述。外國版本的經文應該有這段文字。或者說，大品般若經雖然不完全對應，但不二的意義沒有差別。又說，『凡是有二元對立的，就叫做有所得；沒有二元對立的，就叫做無所得。』又說，二元對立是眼識（Yan Shi，視覺意識），眼識在內了別，眼睛在外見色，這就是二元對立。眼識沒有二元對立，才是智者了達諸法也是如此。從『如因乳生酪下』開始，第二部分用譬喻來成就因緣不二的意義。如同五味相生，沒有自性和他性，這就是因緣。因緣就是中道。這個意思很明顯。經文分為三部分：首先列舉五味；其次廣泛破斥自性和他性；第三總結因緣的意義。首先列舉五味，五味相生，成就前述的不二。其次『如是酪性下』，廣泛破斥自他。
【English Translation】 Ji (Silence). The five agreements of illusion can all be understood through explaining doubts and debating. The text says: 'Although there is coming and going, it remains constant and unchanging,' which means that it is both coming and going and not coming and going, it is both movement and stillness. Starting from 'Ruo Yan Wu Ming Xia (If it is said that ignorance is below),' it is the second agreement, about non-duality and non-difference. Clarifying the Middle Way also has metaphors. From the perspective of Dharma, it is divided into three parts: first, clarifying non-duality through causes and conditions; second, clarifying non-duality through contemplation and practice; and third, summarizing and clarifying non-duality. Causes and conditions are the realm, contemplation is the illumination of wisdom, and the summary is the unity of realm and wisdom. The initial twelve links of dependent origination clarify non-duality, which is further divided into three parts: first, presenting ignorance (Wu Ming, ignorance); second, presenting action and consciousness (Xing Shi, action and consciousness); and third, presenting good and evil. The old interpretation believes that ignorance is delusion, and clarity is understanding. It also says that ignorance and action are the past, and consciousness and so on are the present, which uses the three times to distinguish, which does not conform to the meaning of the sutra. The sutra criticizes: 'Thinking that clarity is different from ignorance, action, consciousness, etc., is the idea of a fool. The wise understand that their nature is not different.' If it says 'Ying Xiu Xia (Should cultivate below),' the second part clarifies non-duality through contemplation and practice, which is further divided into three parts: one, suffering (Ku, suffering); two, impermanence (Wu Chang, impermanence); and three, no-self (Wu Wo, no eternal self). 'Wo Yu Wu Wo Xia (Self and no-self below),' the third part summarizes non-duality, which is further divided into three parts: one, summarizing praise; two, summarizing exhortation; and three, summarizing convergence. Summarizing praise is further divided into two parts: first, summarizing what the Buddha praised, and then summarizing the completion of the teaching. Summarizing exhortation is further divided into two parts: first, exhorting to uphold the non-dual Dharma, and second, exhorting to uphold non-duality. The sutra 'Ru Wo Xia (Like me below),' the third part summarizes convergence, remotely referring to Prajna (Bo Re, wisdom). The old saying is that it quotes the lamp wick metaphor in the profound chapter. Or it says that the Large Perfection of Wisdom Sutra (Da Pin Ban Ruo Jing) does not fully explain it. The foreign version of the sutra should have this passage. Or it says that although the Large Perfection of Wisdom Sutra does not fully correspond, the meaning of non-duality is no different. It also says, 'All that is dualistic is called having something to gain; that which is non-dualistic is called having nothing to gain.' It also says that duality is eye consciousness (Yan Shi, visual consciousness), eye consciousness internally distinguishes, and the eye externally sees form, which is duality. Eye consciousness is not dualistic, which is how the wise understand that all dharmas are also like this. Starting from 'Ru Yin Ru Sheng Lao Xia (Like milk producing cheese below),' the second part uses metaphors to accomplish the meaning of non-duality of causes and conditions. Just like the five flavors arise together, without self-nature and other-nature, this is causes and conditions. Causes and conditions are the Middle Way. The meaning is obvious. The text is divided into three parts: first, listing the five flavors; second, widely refuting self-nature and other-nature; and third, summarizing the meaning of causes and conditions. First, listing the five flavors, the five flavors arise together, accomplishing the aforementioned non-duality. Secondly, 'Ru Shi Lao Xing Xia (Like this cheese nature below),' widely refuting self and other.
他。先立章門后解釋。初章門中酪從乳生為章門。次例四味。就初又兩。初從乳生酪即是章門。從自生他生。並是非門。次若從他生下。第二釋二章門先釋非門。次釋是章門。初非門中。先釋不從他生。次釋不從自生。初破他生可見。破自生中雲。不應相似相續自生是一往。將誰相似相續。而今見續乳後有酪等味。故知不從自生。自生即應五味一時。既前後相續豈得一時。雖不一時下。釋是章門。破自他之後。因緣假記云酪從乳生。而不自不他。而言先有者亦是因緣。甘味多故不能自變者。乳味即甜酪味即酢。下論義難此。是牛食啖下。第三結是因緣。先譬。次合。初譬中食水草譬稟經教。血變成乳譬變惡為善。若食甘草譬稟大教。若食苦草譬稟小教。雪山譬此經。肥膩譬佛性牛若食者譬眾生。醍醐譬佛果。能依此經。修行得無上佛果。無有青黃赤白等色。譬依教而修無聲聞天人之果純得醍醐涅槃果也。此中六位文義宛然(云云)。是諸眾生下。第二合譬中先合。次論義。初閤中。先合二。后合不二。不二中。云無明轉變為明者。他經復云。明起斷無明。舊三解。一云。只斷是變。變是斷。文兩義一。二云。變語就體。斷語就用。一心體上有善惡兩義。只己心上變善為惡。變惡為善心即不變。次就用者。須斷無明。只
得於明。不斷不得即莊嚴師解。開善嫌莊嚴淺近。就修習緣了兩緣釋之。從迦葉下第二論義。從前乳中先有酪性生。文為二。先難。次答。難中又二。先定。次難。難中二。先難定有。次難定無。初難定有為三。一正難乳中有酪者。即是已有云何言生。夫生義者。先無而有。乃名為生。次法若本無下釋難。若言乳中下三並難。若乳是酪因。草亦乳因(云云)。又倒並若草為乳因。亦應乳為草果。草為乳因草中得有乳者乳為草果。乳中亦應有草。乳酪因果亦例此。並文中但舉一耳。若言乳中下。二難定無者只應難有。不應難無。恐佛轉計度入無中。是故逆遮而難無也。善男子下。二佛答文為三。初研譬。二重為合譬。三結譬意。初又三。一非定執。二以理解。三結非定執。初非執中。先作三章門。后次第釋破。一定有門。二定無門。三他生。釋三門者。初釋不得定有。云乳中有酪。何者。乳白酪黃。乳甘酪酢。色味既異何得定有。次釋乳中不得定無酪者。文云。置毒乳中酪即殺人。先得置毒于乳后時乳變成酪。飲此酪者毒猶殺人。何得言乳定無酪。是牛食啖下。第二以理解釋又二。先明乳從草生還是因緣假說。后明酪從乳生亦是因緣假說。兩文各二。初二者先云。從緣而有。后結是因緣。眾生福力者有三義。一牸牛之福
【現代漢語翻譯】 得於明。不斷不得即莊嚴師解。開善嫌莊嚴淺近。就修習緣了兩緣釋之。從迦葉下第二論義。從前乳中先有酪性生。文為二。先難。次答。難中又二。先定。次難。難中二。先難定有。次難定無。初難定有為三。一正難乳中有酪者。即是已有云何言生。夫生義者。先無而有。乃名為生。次法若本無下釋難。若言乳中下三並難。若乳是酪因。草亦乳因(云云)。又倒並若草為乳因。亦應乳為草果。草為乳因草中得有乳者乳為草果。乳中亦應有草。乳酪因果亦例此。並文中但舉一耳。若言乳中下。二難定無者只應難有。不應難無。恐佛轉計度入無中。是故逆遮而難無也。善男子下。二佛答文為三。初研譬。二重為合譬。三結譬意。初又三。一非定執。二以理解。三結非定執。初非執中。先作三章門。后次第釋破。一定有門。二定無門。三他生。釋三門者。初釋不得定有。云乳中有酪。何者。乳白酪黃。乳甘酪酢。色味既異何得定有。次釋乳中不得定無酪者。文云。置毒乳中酪即殺人。先得置毒于乳后時乳變成酪。飲此酪者毒猶殺人。何得言乳定無酪。是牛食啖下。第二以理解釋又二。先明乳從草生還是因緣假說。后明酪從乳生亦是因緣假說。兩文各二。初二者先云。從緣而有。后結是因緣。眾生福力者有三義。一牸牛之福
【English Translation】 Modern Chinese translation will be here English version will be here
欲飲子時血變為乳。二犢子之福令母有乳。三𤛓人之福。人若無福子尚不足。況得充人。是乳滅已下。二明酪從乳生又二。初明緣生。后結因緣。醪是以物攪之。燸是火氣。經本或作酢字。而今酉邊著翏者非。以物攪字亦非酒名。酒名應酉邊。作孝蓋書者謬。是故不得定言下第三結非定執。善男子明與無明下。第二重為合。譬此中開轉斷義如前釋(云云)。以是因緣下。第三結譬意。善男子眾生薄福下。第三嘆教勸持又二。先嘆佛性理。次嘆教。嘆理為二。先舉忍草。后牒兩譬。于中先牒兩譬。次諸眾生下總合兩譬。次從譬如虛空下。是嘆教又二。先嘆經后勸信。初文有譬有合。虛空譬法身。雷震譬說法。起云譬慈悲。象牙譬眾生。華譬佛性。有三解。一云別有象牙草聞雷生華。二云。是象牙生華。經云。四象優缽羅等。聞天雷時牙上有華。三云。此象牙非別生華。直是牙上有文彩如華。眾生佛性下合譬。有三番合之可尋。若有善男子下。是第二結令勸信。從迦葉白佛下。品中第二答能見難見性。文有四問答。初兩番辨深行證見。后兩番明淺行聞見。聞見酬其能見。證見酬其難見。于證見中總有二番。初番可見。次番中有問有答。答中總舉十譬。初以百盲通譬一切眾生。百是一數之圓。例如世姓甚多而言百姓。求解見
【現代漢語翻譯】 現代漢語譯本 欲飲子時血變為乳：想要喝（母）在子時（晚上十一點到凌晨一點）所流的血，（但）血卻變成了乳汁。 二犢子之福令母有乳：這是因為小牛的福報，使得母牛有乳汁。 三𤛓人之福：第三是憐憫人的福報。 人若無福子尚不足：人如果沒有福報，連兒子都不夠（指沒有兒子）， 況得充人：更何況能成為一個完整的人呢？ 是乳滅已下：以上是關於乳汁消失的解釋。 二明酪從乳生又二：第二部分說明酪是從乳汁產生的，又分為兩部分。 初明緣生：首先說明因緣生法。 后結因緣：然後總結因緣。 醪是以物攪之：醪是用東西攪拌而成的。 燸是火氣：燸是火氣。 經本或作酢字：經書原本或者寫作『酢』字。 而今酉邊著翏者非：而現在『酉』字旁加上『翏』字是不對的。 以物攪字亦非酒名：『以物攪』也不是酒的名字。 酒名應酉邊：酒的名字應該在『酉』字旁。 作孝蓋書者謬：寫作『孝』字大概是書寫者的錯誤。 是故不得定言下第三結非定執：因此，不能斷定（佛性）是固定不變的，第三點總結說不要執著于固定不變的觀念。 善男子明與無明下：善男子，關於明與無明。 第二重為合：第二重是爲了結合。 譬此中開轉斷義如前釋(云云)：譬如這裡開顯、轉變、斷除的意義，如同前面解釋的那樣（此處省略）。 以是因緣下：因為這個因緣。 第三結譬意：第三總結譬喻的意義。 善男子眾生薄福下：善男子，眾生福報淺薄。 第三嘆教勸持又二：第三部分讚歎教法並勸人受持，又分為兩部分。 先嘆佛性理：首先讚歎佛性的道理。 次嘆教：其次讚歎教法。 嘆理為二：讚歎道理分為兩部分。 先舉忍草：首先舉出忍草的例子。 后牒兩譬：然後重複兩個譬喻。 于中先牒兩譬：其中首先重複兩個譬喻。 次諸眾生下總合兩譬：其次，『諸眾生』以下總合兩個譬喻。 次從譬如虛空下：其次，從『譬如虛空』以下。 是嘆教又二：是讚歎教法，又分為兩部分。 先嘆經后勸信：首先讚歎經典，然後勸人相信。 初文有譬有合：開始的文字有譬喻有合喻。 虛空譬法身：虛空譬喻法身（Dharmakaya）。 雷震譬說法：雷震譬喻說法。 起云譬慈悲：起云譬喻慈悲。 象牙譬眾生：象牙譬喻眾生。 華譬佛性：花譬喻佛性（Buddha-nature）。 有三解：有三種解釋。 一云別有象牙草聞雷生華：一種說法是，有一種特別的象牙草，聽到雷聲就會開花。 二云。是象牙生華：第二種說法是，是象牙本身開花。 經云。四象優缽羅等。聞天雷時牙上有華：經中說，四種象，優缽羅（Utpala）等等，聽到天雷時，牙齒上會有花。 三云。此象牙非別生華。直是牙上有文彩如華：第三種說法是，這種象牙並非真的開花，只是牙齒上有紋彩，看起來像花。 眾生佛性下合譬：『眾生佛性』以下是合譬。 有三番合之可尋：有三層合譬可以尋找。 若有善男子下：如果有個善男子。 是第二結令勸信：這是第二部分，總結並勸人相信。 從迦葉白佛下：從迦葉（Kasyapa）稟告佛陀（Buddha）以下。 品中第二答能見難見性：這一品中第二部分回答能見和難見的佛性。 文有四問答：文章中有四次問答。 初兩番辨深行證見：最初兩次辨析通過深入修行來證見。 后兩番明淺行聞見：後面兩次說明通過淺顯修行來聽聞和見解。 聞見酬其能見：聽聞和見解對應于能見。 證見酬其難見：證見對應于難見。 于證見中總有二番：在證見中總共有兩次。 初番可見：第一次是可見的。 次番中有問有答：第二次有問有答。 答中總舉十譬：回答中總共舉了十個譬喻。 初以百盲通譬一切眾生：首先用一百個盲人來普遍譬喻一切眾生。 百是一數之圓：一百是一個圓滿的數字。 例如世姓甚多而言百姓：例如世上的姓氏很多，就用『百姓』來指代。 求解見：求解脫，求見（佛性）。
【English Translation】 English version Desiring to drink blood at the hour of Zi (11 PM to 1 AM), it transforms into milk: Wanting to drink (the mother's) blood during the hour of Zi (11 PM to 1 AM), (but) the blood turns into milk. The fortune of two calves causes the mother to have milk: This is because of the good fortune of the calves, which causes the mother cow to have milk. Three, the fortune of compassion for people: Third is the fortune of compassion for people. If a person has no fortune, even sons are insufficient: If a person has no fortune, even sons are not enough (referring to not having sons). How much more to become a complete person: How much more can one become a complete person? The above explains the disappearance of milk: The above is the explanation regarding the disappearance of milk. Secondly, explaining that curd is produced from milk, again in two parts: The second part explains that curd is produced from milk, and is divided into two parts. First, explaining conditioned arising: First, explaining the law of conditioned arising. Then, concluding with conditions: Then, concluding with conditions. Lao (醪) is made by stirring it with something: Lao is made by stirring it with something. Xu (燸) is the energy of fire: Xu is the energy of fire. The scripture originally might have written the character 'Cu (酢)': The scripture originally might have written the character 'Cu'. But now, adding 'Liao (翏)' next to 'You (酉)' is incorrect: But now, adding 'Liao' next to 'You' is incorrect. 'Stirring with something' is also not the name of a wine: 'Stirring with something' is also not the name of a wine. The name of a wine should be next to 'You': The name of a wine should be next to 'You'. Writing 'Xiao (孝)' is probably a mistake by the scribe: Writing 'Xiao' is probably a mistake by the scribe. Therefore, one cannot definitively say, the third conclusion is not a fixed attachment: Therefore, one cannot definitively say (Buddha-nature) is fixed and unchanging, the third point concludes not to be attached to fixed and unchanging concepts. Good man, regarding clarity and ignorance: Good man, regarding clarity and ignorance. The second repetition is for combination: The second repetition is for combination. For example, the meaning of revealing, transforming, and cutting off here is as explained before (omitted here): For example, the meaning of revealing, transforming, and cutting off here is as explained before (omitted here). Because of this condition: Because of this condition. The third concludes the meaning of the metaphor: The third concludes the meaning of the metaphor. Good man, sentient beings have little fortune: Good man, sentient beings have little fortune. Third, praising the teachings and encouraging upholding, again in two parts: Third, praising the teachings and encouraging upholding, again divided into two parts. First, praising the principle of Buddha-nature: First, praising the principle of Buddha-nature. Second, praising the teachings: Second, praising the teachings. Praising the principle is divided into two parts: Praising the principle is divided into two parts. First, giving the example of the endurance grass: First, giving the example of the endurance grass. Then, repeating the two metaphors: Then, repeating the two metaphors. Among them, first repeating the two metaphors: Among them, first repeating the two metaphors. Next, 'all sentient beings' below, combining the two metaphors: Next, 'all sentient beings' below, combining the two metaphors. Next, from 'for example, emptiness' below: Next, from 'for example, emptiness' below. This is praising the teachings, again in two parts: This is praising the teachings, again divided into two parts. First, praising the sutra, then encouraging faith: First, praising the sutra, then encouraging faith. The initial text has metaphors and combinations: The initial text has metaphors and combinations. Emptiness is a metaphor for Dharmakaya (法身): Emptiness is a metaphor for Dharmakaya. Thunder is a metaphor for preaching: Thunder is a metaphor for preaching. Rising clouds are a metaphor for compassion: Rising clouds are a metaphor for compassion. Elephant tusks are a metaphor for sentient beings: Elephant tusks are a metaphor for sentient beings. Flowers are a metaphor for Buddha-nature (佛性): Flowers are a metaphor for Buddha-nature. There are three explanations: There are three explanations. One says there is a special elephant tusk grass that blooms when it hears thunder: One says there is a special elephant tusk grass that blooms when it hears thunder. Two say that the elephant tusk itself blooms: Two say that the elephant tusk itself blooms. The sutra says, four kinds of elephants, Utpala (優缽羅) etc., have flowers on their tusks when they hear thunder: The sutra says, four kinds of elephants, Utpala etc., have flowers on their tusks when they hear thunder. Three say that this elephant tusk does not bloom separately, but the tusk has patterns like flowers: Three say that this elephant tusk does not bloom separately, but the tusk has patterns like flowers. 'Sentient beings' Buddha-nature' below is the combined metaphor: ''Sentient beings' Buddha-nature' below is the combined metaphor. There are three layers of combined metaphors to find: There are three layers of combined metaphors to find. If there is a good man: If there is a good man. This is the second conclusion to encourage faith: This is the second conclusion to encourage faith. From Kasyapa (迦葉) reporting to the Buddha (佛陀) below: From Kasyapa reporting to the Buddha below. The second answer in the chapter is the nature of seeing the difficult to see: The second answer in the chapter is the nature of seeing the difficult to see. The text has four questions and answers: The text has four questions and answers. The first two explain seeing through deep practice: The first two explain seeing through deep practice. The last two explain hearing and seeing through shallow practice: The last two explain hearing and seeing through shallow practice. Hearing and seeing correspond to being able to see: Hearing and seeing correspond to being able to see. Seeing through realization corresponds to the difficult to see: Seeing through realization corresponds to the difficult to see. In seeing through realization, there are two times in total: In seeing through realization, there are two times in total. The first time is visible: The first time is visible. The second time has questions and answers: The second time has questions and answers. In the answer, a total of ten metaphors are given: In the answer, a total of ten metaphors are given. First, using a hundred blind people to universally metaphor all sentient beings: First, using a hundred blind people to universally metaphor all sentient beings. One hundred is a complete number: One hundred is a complete number. For example, there are many surnames in the world, so 'common people' is used to refer to them: For example, there are many surnames in the world, so 'common people' is used to refer to them. Seeking liberation, seeking to see (Buddha-nature): Seeking liberation, seeking to see (Buddha-nature).
性譬如治目。造詣良醫者。根緣感佛。是時良醫。譬佛垂應。金錍四解。一云譬此經一指。三指譬昔三乘教。亦云。金錍譬佛方便慧一指。三指譬根緣悟道。除膜譬斷無明煩惱。二云。三指譬三慧。三云。初教一指。般若至法華二指。涅槃三指。四云。譬三忍信順無生。解三忍為二。一云。十信信忍。三十心順忍。十地無生忍。又初地至三地是信忍。四地至六地是順忍。七地至十地是無生忍。今明不然。經合佛性豈可余釋。一指示之答云不見者。譬入真諦則不見性。二指不見者。譬空假二諦亦不見性。三指示之答言少見。此譬一諦三諦即空假中名為佛性。初住初地則能分見故言少耳。善男子下合譬又二。前正合。此況聲聞。初文者。若尋合文金[鏍-糸+廾]譬涅槃教。三指譬佛性。即是三德三諦等也。文云。無我惑亂者即是不了。昔教惑于無我故不見性。今教真我乃見佛性。次九譬可尋也。迦葉白佛下。是第二有兩番。明淺行聞見。初番問可尋。佛答有四。一譬。二合。三勸。四褒貶。初譬中雲非想非非想天者。三有四空之頂。無身而有識。無想而有想。此事難知。佛性亦爾。非二乘所了。二合等三文可見。迦葉白佛非聖凡夫下。第二番問答。初問中雲。非聖凡夫者即外道也。其自稱聖如來奪之故言非聖。若理內凡
夫即聖凡夫。內道外道俱云有我。有我之性兩事云何。佛舉貧富二人譬。有三。初譬。次合。三結成。譬為三。初菩薩施化。二聲聞施化。三如來施化。初菩薩化又為四。一說教。二稟受。三舍應。四起惑。共為親友者。能化所化化道交通義言親友。王子富於法財。真我顯現故言富眾生。取我在身具足諸見故言貧人。互相往反者。感應相關。是時貧人下。是第二眾生稟。受見王子刀者非是證見。聞菩薩說真我佛性。好刀譬中道佛性真我。心中貪著者。愛樂此法。王子后時下。第三菩薩舍應。持真我去故言持刀。機感事密是故言逃。更化余處故言他國。貧人於後是第四凡夫起惑。菩薩舍應眾生流轉。受五陰身故言寄宿。眠是闇時譬無明昏。自號有我故喻囈言。古本曰讇言。寱者典誥囈字。旁人聞下。第二聲聞施化。應具論四果。文略闕第三王。初王是初果。私謂餘子之言。可兼二三。舊即旁人譬機。機將是人是感初果。故言收之。興皇云。旁人是五方便似解。王是初果真解。似伏真斷破彼我見。言至王所。眾生對初果。義言君臣。屠割者。譬分析五眾求我叵得。曾稟此法。故言素為親厚。能化所化既非異轍。故言一處。眼見譬聞慧。手觸譬思慧。取譬修慧。並不得思修。故言不敢手觸。況當故取。羊角者邪曲計我。欣笑
【現代漢語翻譯】 現代漢語譯本 關於『聖凡夫』，內道（佛教內部）和外道（佛教以外的其他學說）都認為存在『我』（ātman，真我）。既然都認為有『我』，那麼『我』的性質又有什麼不同呢？ 佛陀用貧富二人的比喻來說明這個問題，這個比喻分為三個部分：首先是比喻本身，然後是比喻的對應解釋，最後是總結。 比喻本身又分為三個階段：首先是菩薩的施化（教化），然後是聲聞（阿羅漢）的施化，最後是如來的施化。 首先，菩薩的教化又分為四個階段：一、說法教導；二、聽聞接受；三、捨棄應化之身；四、生起迷惑。『共為親友』，意味著能教化者和被教化者之間存在教化之道，彼此溝通。王子擁有豐富的法財，因為真我顯現，所以說『富』。眾生執著于自身有『我』，具備各種錯誤的見解，所以說是『貧人』。『互相往返』，意味著彼此之間的感應相關聯。 『是時貧人下』，這是第二個階段，眾生聽聞並接受。『見王子刀者非是證見』，這裡的『見』並非是證悟之見，而是聽聞菩薩宣說真我佛性。『好刀譬中道佛性真我』，好刀比喻中道佛性真我。『心中貪著者』，意味著愛樂這種教法。 『王子后時下』，這是第三個階段，菩薩捨棄應化之身。『持真我去故言持刀』，因為帶著真我離開，所以說帶著刀。『機感事密是故言逃』，因為教化的機緣和感應隱秘，所以說是逃走。『更化余處故言他國』，爲了教化其他地方，所以說是去其他國家。 『貧人於後是第四凡夫起惑』，這是第四個階段，凡夫生起迷惑。『菩薩舍應眾生流轉』，菩薩捨棄應化之身，眾生繼續流轉生死。『受五陰身故言寄宿』，接受五陰之身，所以說是寄宿。『眠是闇時譬無明昏』，睡眠是黑暗的時候，比喻無明昏昧。『自號有我故喻囈言』，自己稱呼有『我』，比喻說胡話。古本說是『讇言』（諂媚之言），『寱』字在典誥中寫作『囈』字。 『旁人聞下』，這是第二個部分，聲聞的施化。本應完整論述四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），但此處省略了第三果。『初王是初果』，最初的國王是初果（須陀洹果）。『私謂餘子之言，可兼二三』，私下認為，其餘兒子的話，可以兼指二果和三果。『舊即旁人譬機』，舊的說法認為，旁人比喻教化的機緣。『機將是人是感初果』，因為這個機緣引導這個人，所以是感得初果。『故言收之』，所以說收留了他。興皇（僧朗）說：『旁人是五方便似解』，旁人是五方便（五停心觀、總相念住、別相念住、暖法、頂法）的相似解悟。『王是初果真解』，國王是初果的真實解悟。『似伏真斷破彼我見』，似乎是降伏，實際上是斷除，破除了『彼我』的見解。『言至王所』，說到去國王那裡，眾生對應于初果。『義言君臣』，從意義上說是君臣關係。『屠割者。譬分析五眾求我叵得』，屠宰分割，比喻分析五蘊（色、受、想、行、識）以求『我』而不可得。『曾稟此法。故言素為親厚』，曾經聽聞過這種教法，所以說是向來親厚。『能化所化既非異轍。故言一處』，能教化者和被教化者既然不是不同的途徑，所以說在同一個地方。『眼見譬聞慧。手觸譬思慧。取譬修慧。並不得思修。故言不敢手觸。況當故取』，眼睛看見比喻聞慧，手觸控比喻思慧，拿取比喻修慧，但並不能通過思慧和修慧得到『我』，所以說不敢用手觸控，更何況是故意拿取呢？『羊角者邪曲計我』，羊角比喻邪曲地計度有『我』。『欣笑』，（表示）欣然一笑。 總結： 這段經文通過比喻，闡述了菩薩、聲聞等不同層次的教化方式，以及眾生在接受教化過程中可能產生的迷惑。強調了破除『我』執的重要性，以及通過聞、思、修等方式證悟真我的途徑。
【English Translation】 English version Regarding the 'Holy Ordinary Person' (聖凡夫), both internal (within Buddhism) and external (outside of Buddhism) schools of thought assert the existence of 'ātman' (我, true self). Since both acknowledge 'ātman', what distinguishes their understanding of its nature? The Buddha illustrates this with a parable of two individuals, one rich and one poor. This parable consists of three parts: first, the parable itself; second, the corresponding explanation; and third, the conclusion. The parable itself is further divided into three stages: first, the teaching and transformation (施化) by a Bodhisattva; second, the teaching and transformation by a Śrāvaka (聲聞, Arhat); and third, the teaching and transformation by a Tathāgata (如來). Firstly, the Bodhisattva's teaching is divided into four stages: 1. Explaining the teachings; 2. Hearing and accepting; 3. Abandoning the manifested body; 4. Arousing confusion. 'Being close friends' (共為親友) signifies that there is a path of teaching and transformation between the teacher and the taught, with mutual communication. The prince possesses abundant Dharma wealth because the true self manifests, hence 'rich' (富). Sentient beings cling to the notion of 'self' (我) within themselves, possessing various erroneous views, hence 'poor' (貧人). 'Mutual interaction' (互相往返) signifies that their mutual responses are interconnected. '是時貧人下' (At that time, the poor man...), this is the second stage, where sentient beings hear and accept. 'Seeing the prince's knife is not true seeing' (見王子刀者非是證見), the 'seeing' here is not the seeing of enlightenment, but hearing the Bodhisattva proclaim the true self, the Buddha-nature. 'The good knife is a metaphor for the Middle Way, the Buddha-nature, the true self' (好刀譬中道佛性真我), the good knife is a metaphor for the Middle Way, the Buddha-nature, the true self. 'Those who are greedy in their hearts' (心中貪著者) signifies those who love this teaching. '王子后時下' (Later, the prince...), this is the third stage, where the Bodhisattva abandons the manifested body. 'Holding the true self, hence holding the knife' (持真我去故言持刀), because he leaves with the true self, it is said he carries the knife. 'The opportunity and response are secret, hence it is said he flees' (機感事密是故言逃), because the opportunity and response of teaching are hidden, it is said he flees. 'Transforming elsewhere, hence it is said another country' (更化余處故言他國), in order to transform other places, it is said he goes to another country. '貧人於後是第四凡夫起惑' (Later, the poor man is the fourth, the ordinary person arousing confusion), this is the fourth stage, where ordinary people arouse confusion. 'The Bodhisattva abandons the manifested body, sentient beings continue to transmigrate' (菩薩舍應眾生流轉), the Bodhisattva abandons the manifested body, and sentient beings continue to transmigrate in samsara. 'Receiving the five skandhas, hence it is said lodging' (受五陰身故言寄宿), receiving the body of the five skandhas (色、受、想、行、識), hence it is said lodging. 'Sleeping is the time of darkness, a metaphor for ignorance and delusion' (眠是闇時譬無明昏), sleeping is the time of darkness, a metaphor for ignorance and delusion. 'Calling oneself 'I', hence a metaphor for delirious speech' (自號有我故喻囈言), calling oneself 'I', a metaphor for speaking nonsense. The ancient version says 'flattering words' (讇言), the character '寱' is written as '囈' in the Canon. '旁人聞下' (The bystanders heard...), this is the second part, the teaching and transformation of the Śrāvaka. It should fully discuss the four fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), but the third fruit is omitted here. 'The first king is the first fruit' (初王是初果), the first king is the first fruit (Sotāpanna). 'Privately, the words of the other sons can also refer to the second and third fruits' (私謂餘子之言，可兼二三), privately, it is thought that the words of the other sons can also refer to the second and third fruits. 'The old saying is that the bystanders are a metaphor for the opportunity' (舊即旁人譬機), the old saying is that the bystanders are a metaphor for the opportunity of teaching. 'The opportunity leads this person to feel the first fruit' (機將是人是感初果), because this opportunity leads this person, it is said he feels the first fruit. 'Hence it is said to take him in' (故言收之), hence it is said to take him in. Xinghuang (僧朗) said: 'The bystanders are a similar understanding of the five expedient means' (旁人是五方便似解), the bystanders are a similar understanding of the five expedient means (five stopping-the-mind contemplations, general contemplation of the abodes of mindfulness, specific contemplation of the abodes of mindfulness, warmth, peak). 'The king is the true understanding of the first fruit' (王是初果真解), the king is the true understanding of the first fruit. 'Seemingly subduing, actually cutting off, breaking the view of 'other' and 'self'' (似伏真斷破彼我見), seemingly subduing, actually cutting off, breaking the view of 'other' and 'self'. 'Speaking of going to the king's place' (言至王所), speaking of going to the king's place, sentient beings correspond to the first fruit. 'In terms of meaning, it is the relationship between ruler and subject' (義言君臣), in terms of meaning, it is the relationship between ruler and subject. 'Slaughtering and cutting, a metaphor for analyzing the five skandhas to seek the 'self' but not obtaining it' (屠割者。譬分析五眾求我叵得), slaughtering and cutting, a metaphor for analyzing the five skandhas (form, feeling, perception, volition, consciousness) to seek the 'self' but not obtaining it. 'Having previously received this teaching, hence it is said to be long-standing and close' (曾稟此法。故言素為親厚), having previously received this teaching, hence it is said to be long-standing and close. 'Since the teacher and the taught are not different paths, hence it is said to be in the same place' (能化所化既非異轍。故言一處), since the teacher and the taught are not different paths, hence it is said to be in the same place. 'Seeing with the eyes is a metaphor for hearing wisdom. Touching with the hands is a metaphor for thinking wisdom. Taking is a metaphor for cultivating wisdom. But one cannot obtain 'self' through thinking and cultivating. Hence it is said not to dare to touch with the hands, let alone deliberately take' (眼見譬聞慧。手觸譬思慧。取譬修慧。並不得思修。故言不敢手觸。況當故取), seeing with the eyes is a metaphor for hearing wisdom. Touching with the hands is a metaphor for thinking wisdom. Taking is a metaphor for cultivating wisdom. But one cannot obtain 'self' through thinking and cultivating. Hence it is said not to dare to touch with the hands, let alone deliberately take. 'The sheep's horn is a metaphor for crookedly calculating the 'self'' (羊角者邪曲計我), the sheep's horn is a metaphor for crookedly calculating the 'self'. 'Joyful laughter' (欣笑), (expresses) joyful laughter. Conclusion: This passage uses parables to elaborate on the teaching methods of Bodhisattvas, Śrāvakas, and other levels, as well as the confusion that sentient beings may experience in the process of receiving teachings. It emphasizes the importance of breaking the attachment to 'self' and the path to realizing the true self through hearing, thinking, and cultivating.
譬悲慘。未欲破此邪計。故言隨意。去尋立餘子即二果施化。次第四王即四果。卻後下。是第三如來施化。但是前逃菩薩今還成佛。數時者數耳。唯明無我。不言真我者。望下文閤中。應有說我教也。優缽羅華者。婆羅門計神白色。羊角者。剎利神色黃。火聚者。毗舍神赤。黑蛇者。首陀神黑。善男子合譬。還合三譬。譬云。有一好刀。合云。說我真相。譬云。持是凈刀逃至他國。合云。說已捨去。聲聞緣覺下。合前第二四果施化。為斷如是下。合第三。如來施化又二。先明無我之教。正是合前。善男子下。第二更明真我之教。前譬中無但有其義。善男子若有凡夫下。第三結成答意。在文可見(云云)。
大般涅槃經疏卷第十一 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十二
隋章安頂法師撰
唐天臺沙門湛然再治
文字品
此品意有四。一次第者。上性品明字下之理。此品明理上之字。答上問云何解滿字及與半字義。前問名字功德。正論此經。專解出世上上滿字。今品通論眾教。若半若滿。世間出世間上上等文字。開密者。他解。無常為半常為滿。興皇彈云。如樝梨兩片。是半邊之滿。他又解。昔說無常不名為滿。今教具說常與無常。是
【現代漢語翻譯】 譬如悲慘的景象。如果不想破除這種邪惡的計謀，就只能隨意而言。去尋找建立其餘的弟子，即二果的施化。其次是第四天王，即四果。之後再降下，是第三如來的施化。但是之前逃走的菩薩，現在還成了佛。計算時間只是計算而已。只說明無我，而不說真我，是希望下文能夠結合。應該有說我之教義。優缽羅華（青蓮花）象徵婆羅門計的神是白色。羊角象徵剎帝利神是黃色。火聚象徵毗舍神是紅色。黑蛇象徵首陀神是黑色。善男子，合譬，還合三個譬喻。譬喻說：『有一把好刀。』合譬說：『說我的真相。』譬喻說：『拿著這把凈刀逃到其他國家。』合譬說：『說完就捨棄。』聲聞緣覺以下，合前第二四果的施化。爲了斷除如下，合第三，如來的施化又有兩種。先說明無我之教，正是合前。善男子以下，第二是更說明真我之教。前面的譬喻中沒有，但有其義。善男子，如果有凡夫以下，第三是總結答覆的意義。在文中可以見到（云云）。
《大般涅槃經疏》卷第十一 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十二
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
文字品
此品的意義有四點。第一是次第，上一品《性品》說明字以下的理，此品說明理以上的字。回答上面的問題：『如何理解滿字以及半字的意思？』前面問名字的功德，正是論述此經，專門解釋出世的上上滿字。此品通論各種教義，無論是半字還是滿字，世間還是出世間，上上等等文字。開顯和秘密。其他人解釋說，無常是半字，常是滿字。興皇反駁說，就像樝梨的兩片，是半邊的滿。他又解釋說，過去說無常不稱為滿，現在教義具足地說常與無常，是滿。
【English Translation】 Like a pitiful scene. If one does not wish to break this evil scheme, one can only speak arbitrarily. Go and seek to establish the remaining disciples, which is the Shì Huà (施化, teaching and transformation) of the second fruit. Next are the Four Heavenly Kings, which is the fourth fruit. After that, descending, is the Shì Huà (施化, teaching and transformation) of the third Tathāgata (如來, Thus Come One). However, the Bodhisattva (菩薩, enlightenment being) who previously fled has now become a Buddha (佛, enlightened one). Calculating time is just calculating. Only explaining non-self (無我, anatta), and not speaking of true self (真我, true self), is in the hope that the following text can combine. There should be a teaching about 'I'. Utpala flower (優缽羅華, blue lotus) symbolizes that the god of the Brahmin (婆羅門, priestly class) is white. Ram's horn symbolizes that the god of the Kshatriya (剎利, warrior class) is yellow. Fire cluster symbolizes that the god of the Vaishya (毗舍, merchant class) is red. Black snake symbolizes that the god of the Shudra (首陀, servant class) is black. Good man, combine the metaphors, and also combine three metaphors. The metaphor says: 'There is a good knife.' Combining the metaphor says: 'Speak my true form.' The metaphor says: 'Holding this pure knife, escape to another country.' Combining the metaphor says: 'Having spoken, discard it.' Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas) below, combine the previous second Shì Huà (施化, teaching and transformation) of the four fruits. In order to cut off as follows, combine the third, the Tathāgata's (如來, Thus Come One) Shì Huà (施化, teaching and transformation), which again has two types. First, explaining the teaching of non-self (無我, anatta), is precisely combining the previous. Good man below, second is further explaining the teaching of true self (真我, true self). The previous metaphor does not have it, but has its meaning. Good man, if there are ordinary people below, third is summarizing the meaning of the answer. It can be seen in the text (etc.).
The Commentary on the Mahāparinirvāṇa Sūtra, Scroll 11 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra
The Commentary on the Mahāparinirvāṇa Sūtra, Scroll 12
Composed by Dharma Master Zhāng'ān Dǐng of the Sui Dynasty
Revised by Śrāmaṇa (沙門, monk) Zhànrán of Tiāntāi (天臺, Tiantai school) during the Tang Dynasty
Chapter on Letters (文字品, Wénzì Pǐn)
This chapter has four meanings. First is the order: the previous chapter, 'Chapter on Nature', explains the principle below the letter; this chapter explains the letter above the principle. It answers the above question: 'How to understand the meaning of full letter and half letter?' The previous question asked about the merits of names, which is precisely discussing this sūtra, specifically explaining the supreme full letter of transcendence. This chapter generally discusses various teachings, whether half letter or full letter, worldly or transcendent, supreme and so on letters. Revealing and secret. Others explain that impermanence (無常, anicca) is half letter, permanence (常, nicca) is full letter. Xīnghuáng refuted, saying that like the two halves of a Chinese quince, it is the fullness of half. He also explained that in the past, speaking of impermanence was not called full; now the teaching fully speaks of permanence and impermanence, which is full.
故名滿。又彈。若以常足無常者。一片梨足半片樝。應為一果者。此是足滿。興皇解。涅槃佛性之體。非常非無常。常無常具足。故名為滿。今明。彼家彈舊。或為半邊。或為足滿。自說非常非無常。常無常為滿者。此亦是樝梨柹栗四片合為一果。今依此品。開一切字悉是滿字。文云。如來出世能滅半字。是故汝今應離半字。隨逐滿字。於一切法無閡無著。本對半明滿。既無有半。亦復無滿。當知字非字以無字為滿字。文云。半字是諸經書記論文章根本。又半字是煩惱言說根本。又云。滿字是善法根本。一切善法言論根本。異論咒術一切文字。悉是佛說非外道說。當知佛所說者。悉是內道正法。此以正法而為滿字。又云。若解文字能令眾生口業清凈。佛性不爾。不假文字。然後清凈佛性自凈。當知諸字悉是佛性。佛性非字非非字。而能字能非字故稱滿字。雖有三義勿作三解。即字無字。無字即字。亦即非字非非字。具足無缺。不縱不橫。爾乃名滿。譬如金銀種種等寶。同入爐冶。俱成一器。而種種不失。亦名種種亦名於一。一即種種。種種即一。亦復非一非種種。而一而種種。開一一字悉是佛性。法性法界亦復如是。包一切字。不得一字一切字。而具一字一切字。豈隔半邊。而非滿字。是則名為開秘說滿。從此立名。
【現代漢語翻譯】 現代漢語譯本 因此，它被稱為『滿』（圓滿）。進一步解釋，如果用『常』（永恒）和『無常』（無常）來比喻，就像一片梨子只能拼成半個樝（楂子），要拼成一個完整的水果，必須是完全的。這才是『足滿』（完全圓滿）。興皇（吉藏）解釋說，涅槃佛性的本體，既不是『常』，也不是『無常』，而是『常』和『無常』都具備，所以稱為『滿』。 現在我解釋，他們（其他學派）過去常常說，或者只有一半，或者才是完全圓滿。他們自己說，既不是『非常』，也不是『無常』，『常』和『無常』才是圓滿。這就像把樝、梨、柿、栗四片拼成一個水果。現在根據《涅槃經》的這一品，一切文字都是『滿字』。經文說：『如來出世，能滅半字。』所以你們現在應該離開『半字』，跟隨『滿字』，對於一切法，沒有障礙，沒有執著。原本是用『半』來顯明『滿』，既然沒有『半』，也就沒有『滿』。應當知道，字不是字，以『無字』為『滿字』。經文說：『半字是諸經書記論文章的根本。』又說：『半字是煩惱言說的根本。』又說：『滿字是善法根本，一切善法言論的根本。』不同的理論、咒術、一切文字，都是佛說的，不是外道說的。應當知道，佛所說的，都是內道的正法。這是以正法作為『滿字』。 經文又說：『如果理解文字，能使眾生的口業清凈。』佛性不是這樣，不需要通過文字，然後才能清凈，佛性本身就是清凈的。應當知道，一切文字都是佛性。佛性既不是字，也不是非字，但能表達字，也能表達非字，所以稱為『滿字』。雖然有三種含義，但不要做三種解釋。字即是無字，無字即是字，也是非字非非字，具足無缺，不縱不橫，這樣才稱為『滿』。譬如金銀種種寶物，一同放入爐冶，都成為一件器物，而種種特性不失，既可稱為種種，也可稱為一。一即是種種，種種即是一，也是非一非種種，而一而種種。開啟每一個字，都是佛性，法性、法界也是這樣，包容一切字，不能說是一個字或一切字，而是具足一個字和一切字，難道會隔開一半，而不是『滿字』嗎？這就是所謂的開啟秘密，宣說『滿』。因此而立名。
【English Translation】 English version Therefore, it is named 'Full'. Furthermore, if we use 'Constancy' (eternality) and 'Impermanence' to illustrate, it's like one slice of pear can only form half a Chinese hawthorn. To form a complete fruit, it must be complete. This is 'Completely Full'. Xinghuang (Jizang) explains that the essence of Nirvana-Buddha-nature is neither 'Constant' nor 'Impermanent', but possesses both 'Constancy' and 'Impermanence', hence it is called 'Full'. Now I explain, they (other schools) used to say, either only half, or only complete fulfillment. They themselves say, it is neither 'Very Constant' nor 'Impermanent', 'Constancy' and 'Impermanence' are full. This is like putting four slices of Chinese hawthorn, pear, persimmon, and chestnut together to form one fruit. Now, according to this chapter of the Nirvana Sutra, all words are 'Full Words'. The text says: 'The Tathagata appears in the world and can extinguish half-words.' Therefore, you should now leave the 'Half-words' and follow the 'Full Words', without hindrance or attachment to all dharmas. Originally, 'Half' was used to illuminate 'Full'. Since there is no 'Half', there is no 'Full' either. It should be known that words are not words, and 'Non-words' are 'Full Words'. The text says: 'Half-words are the root of all scriptures, books, treatises, and articles.' It also says: 'Half-words are the root of afflictions and speech.' It also says: 'Full words are the root of good dharmas, the root of all good dharma speech.' Different theories, mantras, and all words are spoken by the Buddha, not by external paths. It should be known that what the Buddha says is the correct Dharma of the inner path. This is using the correct Dharma as 'Full Words'. The text also says: 'If one understands words, one can purify the karma of sentient beings' mouths.' Buddha-nature is not like this; it does not need to be purified through words. Buddha-nature is pure in itself. It should be known that all words are Buddha-nature. Buddha-nature is neither word nor non-word, but it can express words and non-words, so it is called 'Full Word'. Although there are three meanings, do not make three interpretations. Word is non-word, non-word is word, and it is also non-word and non-non-word, complete and without lack, neither vertical nor horizontal, only then is it called 'Full'. For example, gold, silver, and various treasures are put into a furnace together and become one vessel, but the various characteristics are not lost. It can be called various, and it can also be called one. One is various, various is one, and it is also non-one and non-various, but one and various. Opening each word is Buddha-nature, Dharma-nature and Dharma-realm are also like this, encompassing all words, one cannot say it is one word or all words, but it possesses one word and all words, how can it be separated by half and not be a 'Full Word'? This is what is called opening the secret and proclaiming 'Full'. Therefore, the name is established.
名文字品。文中為三。一略標字本。二廣明字義。三領解述成。初文先總標。異論咒術皆是佛說。有二解。一云。根本皆在佛法之中。三寶四諦涅槃四德。悉是佛法名教。長者去後。劫掠群牛。外道偷之。安其己典。二云。是佛方便之說。如清凈法行經云。迦葉為老子。儒童為愿回。光凈為孔子。若如前解佛則認歸。若如后解方便施與。若開一切文字。皆佛正法。則非認非與(云云)。迦葉白下。第二廣明字義。有二番問答。初問如文。佛言下。如來重答為三。初明文理之本。持諸記論下。二別明字本。凡夫人下。三明學半得悟滿法。迦葉復白下。第二番騰問請答。問如文。善男子十四音下。如來答為三。一通明諸字。二別釋半滿。三結得失。亦是明無字之義。初又四。一以音隨字即是明音。二以字隨音即是明字。三音字所因。四音字利益。初文音隨字者。十四音也。是十四音去。是也。古來六解。大為二涂。前四解褝。后二解復。一宗師云。書缺二字師不能通。故無兩音止有十二。二招提足悉曇二字。三梁武足涅槃二字。引經云。所言字者名曰涅槃。四開善云。於十二字中止取十字。除后庵痾。謂是餘聲故。經釋炮音便云於十四音是究竟義。更取下魯留盧樓四音足為十四。插著中心。謂阿阿伊伊憂憂魯留盧樓咽𪐭等
【現代漢語翻譯】 現代漢語譯本 名文字品。文中分為三部分。一、簡要標明文字的根本。二、詳細闡明文字的意義。三、總結理解並敘述完成。首先是總的標明，各種不同的理論和咒術都是佛所說。對此有兩種解釋。一種說法是，根本都在佛法之中，三寶（Buddha, Dharma, Sangha），四諦（suffering, origin of suffering, cessation of suffering, path to the cessation of suffering），涅槃（Nirvana），四德（eternal, blissful, self, pure）都是佛法的名教。長者離開后，（外道）劫掠（佛教的）群牛，外道偷走這些（教義），並安放在自己的典籍中。另一種說法是，這是佛的方便之說，如《清凈法行經》所說，迦葉（Kasyapa）是老子，儒童是愿回，光凈是孔子。如果按照前一種解釋，佛就承認歸屬；如果按照后一種解釋，則是方便施與。如果說一切文字都是佛的正法，那就既不是承認也不是施與（等等）。 迦葉（Kasyapa）稟告說（以下）。第二部分詳細闡明文字的意義。有兩番問答。第一次提問如經文所示。佛說（以下）。如來（Tathagata）再次回答，分為三部分。首先闡明文理的根本。（佛說）持諸記論（意為受持一切記載和論述）。第二部分分別闡明文字的根本。（佛說）凡夫人（以下）。第三部分闡明學習一半就能領悟圓滿的佛法。迦葉（Kasyapa）再次稟告說（以下）。第二番騰問請答。提問如經文所示。（佛說）善男子，十四音（以下）。如來（Tathagata）的回答分為三部分。一、總的闡明諸字。二、分別解釋半字和滿字。三、總結得失。這也是闡明無字之義。第一部分又分為四點。一、以音隨字，即是闡明音。二、以字隨音，即是闡明字。三、音字所因。四、音字利益。第一點，音隨字，指的是十四音。是這十四音嗎？是的。古來有六種解釋，大致分為兩類。前四種解釋偏向禪（Chan），后兩種解釋偏向繁複。一種宗師的說法是，書本缺少兩個字，老師不能通達，所以沒有兩個音，只有十二個。第二種說法是，招提足悉曇（Siddham）二字。第三種說法是，梁武足涅槃（Nirvana）二字，引用經文說，所說的字就是涅槃（Nirvana）。第四種說法是，開善說，在十二個字中只取十個字，除去後面的庵痾，認為是多餘的聲音。經文解釋炮音，就說是十四音的究竟之義。再取下面的魯留盧樓四個音，補足為十四個，插在中心，如阿阿伊伊憂憂魯留盧樓咽𪐭等。
【English Translation】 English version This is the chapter on Names and Letters. The text is divided into three parts: 1. Briefly stating the origin of letters; 2. Expounding the meaning of letters in detail; 3. Summarizing the understanding and completing the narration. The first part is a general statement that different theories and incantations are all spoken by the Buddha. There are two interpretations of this. One interpretation is that the root of everything lies within the Buddhadharma, the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), Nirvana (Nirvana), and the Four Virtues (eternal, blissful, self, pure) are all teachings of the Buddhadharma. After the elder left, (non-Buddhists) plundered the (Buddhist) herd of cows, and the non-Buddhists stole these (teachings) and placed them in their own scriptures. The other interpretation is that these are expedient teachings of the Buddha, as stated in the 'Pure Dharma Practice Sutra': Kasyapa (Kasyapa) was Lao Tzu, the Confucian Child was Yuan Hui, and Pure Light was Confucius. If according to the former interpretation, the Buddha acknowledges the attribution; if according to the latter interpretation, it is an expedient bestowal. If all letters are the true Dharma of the Buddha, then it is neither acknowledgment nor bestowal (etc.). Kasyapa (Kasyapa) reported (below). The second part expounds the meaning of letters in detail. There are two rounds of questions and answers. The first question is as in the text. The Buddha said (below). The Tathagata (Tathagata) answered again, in three parts. First, clarifying the origin of writing and reasoning. (The Buddha said) 'Holding all records and discussions' (meaning upholding all records and discussions). The second part separately clarifies the origin of letters. (The Buddha said) 'Ordinary people' (below). The third part clarifies that learning halfway can lead to the complete understanding of the Buddhadharma. Kasyapa (Kasyapa) reported again (below). The second round of questions and answers. The question is as in the text. (The Buddha said) 'Good man, the fourteen sounds' (below). The Tathagata's (Tathagata) answer is divided into three parts. 1. Generally clarifying all letters. 2. Separately explaining half-letters and full-letters. 3. Summarizing gains and losses. This also clarifies the meaning of no-letters. The first part is further divided into four points. 1. Sound follows letter, which is clarifying sound. 2. Letter follows sound, which is clarifying letter. 3. The cause of sound and letter. 4. The benefits of sound and letter. The first point, sound follows letter, refers to the fourteen sounds. Are these the fourteen sounds? Yes. There have been six interpretations since ancient times, roughly divided into two categories. The first four interpretations lean towards Chan (Chan), and the latter two interpretations lean towards complexity. One master's saying is that the book lacks two letters, and the teacher cannot understand, so there are not two sounds, but only twelve. The second saying is that Zhao Ti adds the two letters Siddham (Siddham). The third saying is that Emperor Wu of Liang adds the two letters Nirvana (Nirvana), quoting the sutra that the so-called letter is Nirvana (Nirvana). The fourth saying is that Kai Shan said that only ten letters are taken from the twelve letters, removing the subsequent 'an e', considering it a superfluous sound. The sutra explains the 'pao' sound, saying that it is the ultimate meaning of the fourteen sounds. Then take the four sounds 'lu liu lu lou' below, and add them to make fourteen, inserting them in the center, such as 'a a i i u u lu liu lu lou yan 𪐭' etc.
。五莊嚴復解。前十二為六音。后五五相隨。又取后三三相對中四字耶啰和賒。足前五成六。足上成十二。取羅沙娑訶羅。為一遲音。魯留盧樓為一速音。是為十四。六冶城云。前兩兩相隨有六。次五五相隨有五。后三三相隨有三。合成十四音。觀師云。古來六解次第彈之。初云。書缺二字者。外道師不解。反啟問太子。太子自知。今說涅槃。豈不安二字猶言書缺。彈招提者。悉曇通是外國十四音之總名。豈得將總足別。彈梁武者。涅槃亦云槃利涅隸槃那。此則六字。亦云。般涅槃那。此則四字。何故止取兩字足之。彈開善者。除庵痾兩字。足魯留盧樓四字。若魯留盧樓是音者。何不在音次第而在字后安之。彈莊嚴者。經文現云十四音。何時云以字足音。音字兩異。何得相混。莊嚴不成冶城亦壞。又河西以前十二即是。十二音取后四字合為二音。古經本云梨樓梨樓。即是四字為二音。足前為十四。又梵本言字不言音。今十二字。或十六字隨世所用。又一解云初十二是音。后迦佉下是字。又一解云。初十二字有三事。一字二語三音。因此字以為言論端首。然後方及餘字。故言字本。初半字者。世法名半字。佛性名滿字。又以九部為半字。大乘為滿字。又云。梵本無半滿之言。但以事未成為半。成就為滿。興皇有半邊相足
【現代漢語翻譯】 現代漢語譯本 五莊嚴（Pañca-vyūha）又解釋說，前面的十二個是六個音，後面的五個五個相隨。又取後面的三個三個相對，取中間四個字『耶（ya）啰（ra）和（va）賒（śa）』。加上前面的五個，成為六個。加上上面的，成為十二個。取『羅（ra）沙（ṣa）娑（sa）訶（ha）羅（ra）』，為一個遲音。『魯（ru）留（lū）盧（ru）樓（lū）』，為一個速音。這就是十四個音。 六冶城（Liuzhi Cheng）說，前面兩個兩個相隨，有六個。其次五個五個相隨，有五個。後面三個三個相隨，有三個。合起來成為十四個音。觀師（Guanshi）說，古來有六種解釋，依次彈奏。最初說，『書缺二字』，外道師（Tirthika）不理解，反而啟問太子（太子，指佛陀）。太子自己知道。現在說涅槃（Nirvana），難道不安上兩個字，還說書缺嗎？彈招提（Zhaoti）的，悉曇（Siddham）通是外國十四音的總名，怎麼能將總的來滿足個別的？彈梁武（Liang Wu）的，《涅槃經》（Nirvana Sutra）也說『槃（pán）利（lì）涅（niè）隸（lì）槃（pán）那（nà）』，這則是六個字。也說『般（bō）涅槃（nièpán）那（nà）』，這則是四個字。為什麼只取兩個字來滿足它？彈開善（Kaisan）的，除去『庵（ān）痾（ē）』兩個字，加上『魯（ru）留（lū）盧（ru）樓（lū）』四個字。如果『魯（ru）留（lū）盧（ru）樓（lū）』是音，為什麼不在音的次序中，而在字的後面安上它？彈莊嚴（Zhuangyan）的，經文現在明明說十四音，什麼時候說用字來滿足音？音和字是兩回事，怎麼能混淆？莊嚴的說法不成立，冶城的說法也站不住腳。 又河西（Hexi）認為，前面的十二個就是十二音，取後面的四個字合為二音。古經本說『梨（lí）樓（lóu）梨（lí）樓（lóu）』，就是四個字為二音，加上前面的，成為十四個。又梵本（Brahma-lipi）說字，不說音。現在十二個字，或者十六個字，隨世所用。又一種解釋說，最初的十二個是音，後面的『迦（ka）佉（kha）』等是字。又一種解釋說，最初的十二個字有三件事：一字，二語，三音。因此字作為言論的開端，然後才說到其餘的字，所以說是字的根本。最初的半字，世法（Lokadharma）名為半字，佛性（Buddha-nature）名為滿字。又以九部（Nava-anga）為半字，大乘（Mahayana）為滿字。又說，梵本沒有半滿之說，只是以事情未成為半，成就為滿。興皇（Xinghuang）有半邊相足。
【English Translation】 English version The Five Adornments (Pañca-vyūha) further explain that the first twelve are six sounds, and the latter five follow each other in pairs. Furthermore, taking the latter three in pairs, select the four central syllables 'ya ra va śa'. Adding the preceding five, it becomes six. Adding the above, it becomes twelve. Taking 'ra ṣa sa ha ra' as one slow sound, and 'ru lū ru lū' as one fast sound, these are the fourteen sounds. The Six Fortifications (Liuzhi Cheng) state that the first two follow each other in pairs, making six. Next, five follow each other in pairs, making five. Finally, three follow each other in pairs, making three. Combined, they make fourteen sounds. Master Guan (Guanshi) says that there have been six interpretations from ancient times, played in sequence. Initially, it was said, 'Two syllables are missing from the book.' The Tirthika teachers did not understand and instead questioned the prince (referring to the Buddha). The prince himself knew. Now, speaking of Nirvana, how can one not add the two syllables and still say the book is missing? Those who play Zhaoti, Siddham is generally the collective name for the fourteen sounds of foreign lands. How can one use the general to satisfy the specific? Those who play Liang Wu, the Nirvana Sutra also says 'pán lì niè lì pán nà', which are six syllables. It also says 'bō nièpán nà', which are four syllables. Why only take two syllables to complete it? Those who play Kaisan, remove the two syllables 'ān ē' and add the four syllables 'ru lū ru lū'. If 'ru lū ru lū' are sounds, why are they not placed in the order of sounds but after the syllables? Those who play Zhuangyan, the sutra clearly states fourteen sounds. When did it say to use syllables to complete the sounds? Sounds and syllables are two different things; how can they be confused? The Zhuangyan explanation is untenable, and the Liuzhi Cheng explanation also falls apart. Furthermore, Hexi believes that the preceding twelve are the twelve sounds, and the latter four syllables are combined into two sounds. Ancient sutra texts say 'lí lóu lí lóu', which are four syllables as two sounds, added to the preceding, making fourteen. Moreover, the Brahma-lipi speaks of syllables, not sounds. Now, twelve syllables or sixteen syllables are used according to the times. Another explanation says that the initial twelve are sounds, and the latter 'ka kha' etc. are syllables. Another explanation says that the initial twelve syllables have three aspects: one, syllable; two, speech; three, sound. Therefore, the syllable is taken as the beginning of speech, and then the remaining syllables are discussed, so it is said to be the root of syllables. The initial half-syllable, worldly dharma (Lokadharma) is called half-syllable, and Buddha-nature is called full-syllable. Also, the nine divisions (Nava-anga) are considered half-syllable, and Mahayana is considered full-syllable. It is also said that the Brahma-lipi does not have the concept of half and full, but rather that things not yet accomplished are half, and things accomplished are full. Xinghuang has the aspect of half-sided completion.
。無牽申等滿(云云)。河西云。十二字喻之如飯。后二十五字喻之如羹。后九字攝持諸句。如守門人亦如瓔珞。后九字亦字亦音。魯留下之二字童蒙所不習學。吸氣舌根。是第三明諸字所因。皆有差別故迦佉等是舌本聲。多他等是舌上聲。吒侘等是舌頭聲。波頗等是唇間聲。遮車等是齒間聲。故言皆因舌齒差別。如是字義下。第四明字之利益。前舉字義。后明佛性云不如是。又半字下。第二別釋半滿為三。先法。次譬。三合。何等名下。第三更明無字之義亦是得失。后番領解述成如文。
鳥喻品
河西云。文字。鳥。月。三品。同明真應。文字半滿只是鳥喻常無常。常無常只是月喻隱顯。因字識理達常無常能隱能顯。今更次之。如來常依二諦三諦說法。故知文字是佛教。即文字達三諦。具足一教一切教。欲顯圓滿修多羅。故題文字品。次鳥喻者。依教立行即雙流行二行。並觀一行一切行。下文云。復有一行是如來行。次文字之後明二鳥共行。故成次第。亦是依教生智。智望于教教即成境。由境發智由智立行。教轉成境智轉成行。故為次第。此品答云何共聖行娑羅迦鄰提。此還舉鳥以況於行以為答問。能喻是娑羅迦鄰提。所喻是雙流共行。舊解不同。或言娑羅是雙。迦鄰是鳥。然娑羅翻為堅固。何得言雙
【現代漢語翻譯】 無牽申等滿(云云)。(指未明確的經文內容)。 河西(地名，也可能指河西地區的某位佛學大師)說：『十二個字比喻為飯，後面的二十五個字比喻為羹，後面的九個字攝持所有的句子，就像守門人一樣，也像瓔珞(一種裝飾品)。後面的九個字，既是字也是音。魯地留下的兩個字，是孩童都不學習的。吸氣時舌根的動作，是第三個方面，說明諸字的起因。』 因為各有差別，所以迦佉(ka kha)等是舌根發出的聲音，多他(ta tha)等是舌尖發出的聲音，吒侘(ṭa ṭha)等是舌頭(捲舌)發出的聲音，波頗(pa pha)等是雙唇間發出的聲音，遮車(ca cha)等是牙齒間發出的聲音。所以說都是因為舌頭和牙齒的差別。 『如是字義下』，第四個方面說明字的利益。前面舉出字的意義，後面說明佛性說不是這樣的。『又半字下』，第二部分分別解釋半字和滿字，分為三個部分：首先是法，其次是比喻，第三是合。『何等名下』，第三部分進一步說明無字的意義，也是得與失。後面再次領會解釋，就像經文所說。
鳥喻品
河西(地名，也可能指河西地區的某位佛學大師)說：『文字、鳥、月，這三品，共同說明真諦和應諦。文字的半字和滿字，就像鳥的比喻中的常與無常。常與無常，就像月的比喻中的隱與顯。』因為認識字而明白道理，通達常與無常，能夠隱藏也能夠顯現。現在進一步說明，如來常常依據二諦(世俗諦和勝義諦)和三諦(空諦、假諦、中諦)說法，所以知道文字是佛教，通過文字通達三諦，具足一教和一切教。想要彰顯圓滿的修多羅(佛經)，所以題目是文字品。其次是鳥的比喻，依據教義建立修行，就是雙流行二行，並觀一行和一切行。下文說：『復有一行是如來行』。其次在文字之後說明兩隻鳥共同飛行，所以形成次第，也是依據教義產生智慧。智慧仰望教義，教義就成為境界。由境界引發智慧，由智慧建立修行。教義轉變成境界，智慧轉變成修行，所以成為次第。 這一品回答的是『如何共同進行聖行娑羅迦鄰提(Saraka-Kalindi)』。這裡還是舉鳥來比喻修行，作為對問題的回答。能比喻的是娑羅迦鄰提(Saraka-Kalindi)，所比喻的是雙流共行。舊的解釋不同，或者說娑羅(Saraka)是雙，迦鄰(Kalindi)是鳥。然而娑羅(Saraka)翻譯為堅固，怎麼能說是雙呢？
【English Translation】 Wu Qian Shen etc. Man (etc.). (Refers to unspecified scripture content). Hexi (place name, possibly referring to a Buddhist master from the Hexi region) said: 'The twelve characters are likened to rice, the following twenty-five characters are likened to soup, and the following nine characters encompass all the sentences, like a gatekeeper, also like a necklace (an ornament). The following nine characters are both characters and sounds. The two characters left in Lu are not learned even by children.' The action of the tongue root when inhaling is the third aspect, explaining the origin of the characters. Because each has differences, so Ka Kha (ka kha) etc. are sounds produced by the root of the tongue, Da Ta (ta tha) etc. are sounds produced by the tip of the tongue, Zha Cha (ṭa ṭha) etc. are sounds produced by the tongue (retroflex), Ba Pa (pa pha) etc. are sounds produced between the lips, Zhe Che (ca cha) etc. are sounds produced between the teeth. Therefore, it is said that all are due to the difference between the tongue and teeth. 'Under Such Character Meaning', the fourth aspect explains the benefits of characters. The meaning of characters is mentioned earlier, and later it is explained that Buddha-nature is not like this. 'Also Half Character Below', the second part separately explains half characters and full characters, divided into three parts: first is the Dharma, second is metaphor, and third is combination. 'What Name Below', the third part further explains the meaning of no characters, which is also gain and loss. Later, understand and explain again, just like what the scripture says.
Bird Parable Chapter
Hexi (place name, possibly referring to a Buddhist master from the Hexi region) said: 'Characters, birds, and the moon, these three chapters, jointly explain the true and responsive truths. The half and full characters of characters are like the constant and impermanent in the bird parable. Constant and impermanent are like the hidden and manifest in the moon parable.' Because of knowing characters, one understands the principle, and understands constant and impermanent, able to hide and also able to manifest. Now further explain, the Tathagata (如來) often speaks according to the two truths (conventional truth and ultimate truth) and the three truths (emptiness, provisional existence, and the middle way), so know that characters are Buddhism, through characters understand the three truths, fully possessing one teaching and all teachings. Wanting to manifest the complete Sutra (佛經), so the title is the Character Chapter. Secondly, the bird parable, establishing practice according to the teachings, is the dual flow of two practices, and observing one practice and all practices. The following text says: 'There is also one practice that is the practice of the Tathagata (如來)'. Secondly, after the characters, it is explained that two birds fly together, so forming a sequence, also generating wisdom according to the teachings. Wisdom looks up to the teachings, and the teachings become the realm. Wisdom is generated from the realm, and practice is established by wisdom. The teachings are transformed into the realm, and wisdom is transformed into practice, so it becomes a sequence. This chapter answers 'How to jointly carry out the holy practice Saraka-Kalindi (娑羅迦鄰提)'. Here, birds are still used as a metaphor for practice, as an answer to the question. What can be compared is Saraka-Kalindi (娑羅迦鄰提), and what is being compared is the dual flow of joint practice. The old explanation is different, or it is said that Saraka (娑羅) is dual, and Kalindi (迦鄰提) is a bird. However, Saraka (娑羅) translates to firm, how can it be said to be dual?
。或言娑羅是一隻。鄰提是一隻。此乃兩類不得是雙。或言娑羅一雙迦鄰提一雙。引下文云。鳥有二種。一名鴛鴦。二名鄰提。此乃兩類為兩雙。或言娑羅翻為鴛鴦。問中問娑羅。答中答鴛鴦。類異義同。乃以鴛鴦替于娑羅。或言鄰提無翻。或翻為天鶴。引六卷云。雁鶴舍利。然漢不善梵音只增爭競。意在況喻取其雌雄共俱飛息不離。以況一中無量。無量中一。非一非無量。而一而無量。呼為雙流乃名共行。問為凡與凡共行。聖與聖共行。凡與聖共行。他解云。觀生死無常不識涅槃常。觀涅槃常不識生死無常。二解不明。如但識金不識鍮。但識鍮不識金。若精識二物乃是雙觀苦樂。我無我亦如是。聖如是行凡亦如是。故言共行。此不應爾。與譬相違。譬明二鳥俱游。如汝所釋。一鳥窮下之生死。一鳥窮高之涅槃。升沈碩乖雙游不顯。假令二鳥但雙游下不雙游高。游高不游下雙游不成。又一家引半滿約一法。雙游約二法。若取生死無常佛果是常。共為滿者兩物各異。梨柰體別安得是滿。夫雙游者。觀生死中有常無常。觀佛果中亦常無常。取生死涅槃兩常為一雙滿。取生死涅槃兩無常為一雙半。即是兩法共起。乃曰雙游。今明義皆不爾。兩常俱起乃是二雄俱飛。兩無常起乃是二雌並飛。與譬相背雙游不成。今言雙游者。生
【現代漢語翻譯】 或者說娑羅（Śārika，一種鳥）是一隻，迦鄰提（Kalindi，一種鳥）是一隻，這乃是兩類，不能說是雙。或者說娑羅一雙，迦鄰提一雙。引下文說，鳥有兩種，一名鴛鴦，二名迦鄰提，這乃是兩類，是兩雙。或者說娑羅翻譯為鴛鴦。問中問娑羅，答中答鴛鴦，種類不同，意義相同，乃是用鴛鴦代替娑羅。或者說迦鄰提沒有翻譯，或者翻譯為天鶴。引用第六卷說，雁、鶴、舍利，然而漢人不太懂梵音，只是增加爭論。意在比喻，取其雌雄共同飛翔棲息不分離，來比喻一中包含無量，無量中包含一，非一非無量，而一而無量，稱為雙流，才名為共行。問：是凡夫與凡夫共行，聖人與聖人共行，還是凡夫與聖人共行？其他解釋說，觀察生死無常，不認識涅槃常；觀察涅槃常，不認識生死無常。兩種解釋都不明白，如同只認識金，不認識鍮（一種似金的合金）；只認識鍮，不認識金。如果精通認識這兩種東西，才是雙重觀察苦樂。我無我也是這樣。聖人這樣行，凡夫也這樣行，所以說共行。這種說法不應該這樣，與比喻相違背。比喻說明兩種鳥一起遊動，如你所解釋的，一隻鳥窮盡低下的生死，一隻鳥窮盡高處的涅槃，上升和下沉差別很大，雙游不明顯。假如兩隻鳥只是雙游在下，不雙游在高；游在高，不游在下，雙游不能成立。又一家引用半滿來比喻一法，雙游來比喻二法。如果取生死無常，佛果是常，共同作為滿，兩種東西各自不同，梨和柰（兩種水果）本體不同，怎麼能說是滿呢？所謂的雙游，是觀察生死中有常無常，觀察佛果中也有常無常，取生死涅槃兩種常為一雙滿，取生死涅槃兩種無常為一雙半，就是兩種法共同生起，才叫做雙游。現在說明義理都不是這樣。兩種常共同生起，乃是兩隻雄鳥一起飛翔；兩種無常生起，乃是兩隻雌鳥並排飛翔，與比喻相背離，雙游不能成立。現在說雙游，是生
【English Translation】 Or it is said that Śārika (a type of bird) is one, and Kalindi (a type of bird) is one. These are two types and cannot be considered a pair. Or it is said that Śārika is a pair, and Kalindi is a pair. The following text says that there are two types of birds, one named Mandarin Duck (Yuanyang), and the other named Kalindi. These are two types, which are two pairs. Or it is said that Śārika is translated as Mandarin Duck. The question asks about Śārika, and the answer answers about Mandarin Duck. The types are different, but the meanings are the same, so Mandarin Duck is used to replace Śārika. Or it is said that Kalindi has no translation, or it is translated as Celestial Crane. The sixth volume says, 'Geese, Cranes, Śāri.' However, the Han people do not understand Sanskrit well and only increase disputes. The intention is to use a metaphor, taking the male and female together flying and resting without separation, to symbolize that one contains the immeasurable, and the immeasurable contains one, neither one nor immeasurable, but both one and immeasurable, called 'dual flow,' which is called 'common practice.' Question: Is it ordinary people practicing with ordinary people, saints practicing with saints, or ordinary people practicing with saints? Other explanations say that observing birth and death as impermanent, one does not recognize Nirvana as permanent; observing Nirvana as permanent, one does not recognize birth and death as impermanent. Both explanations are unclear, like only knowing gold and not knowing brass (an alloy similar to gold); only knowing brass and not knowing gold. If one is proficient in recognizing these two things, then it is a dual observation of suffering and happiness. 'I' and 'non-I' are also like this. Saints practice in this way, and ordinary people also practice in this way, so it is said to be 'common practice.' This statement should not be like this, as it contradicts the metaphor. The metaphor illustrates two birds moving together. As you explained, one bird exhausts the lower realms of birth and death, and the other bird exhausts the higher realms of Nirvana. Ascending and descending are vastly different, and dual movement is not evident. Suppose the two birds only move together in the lower realms and do not move together in the higher realms; moving in the higher realms and not moving in the lower realms, dual movement cannot be established. Also, one school uses 'half' and 'full' to describe one dharma, and 'dual movement' to describe two dharmas. If one takes birth and death as impermanent and the Buddha-fruit as permanent, and considers them together as 'full,' the two things are different. Pears and Nai (two types of fruit) have different natures, so how can they be considered 'full'? The so-called 'dual movement' is observing permanence and impermanence in birth and death, and also observing permanence and impermanence in the Buddha-fruit. Taking the two permanences of birth/death and Nirvana as one 'full' pair, and taking the two impermanences of birth/death and Nirvana as one 'half' pair, which means that the two dharmas arise together, is called 'dual movement.' Now, the meaning is not like this. The two permanences arising together are like two male birds flying together; the two impermanences arising are like two female birds flying side by side, which contradicts the metaphor, and dual movement cannot be established. Now, 'dual movement' means that birth
死具常無常。涅槃亦爾。在下在高雙飛雙息。即事而理即理而事。二諦即中中即二諦。非二中而二中。是則雙游義成雌雄亦成。事理雙游其義既成。名字觀行乃至究竟雙游皆成。橫豎具足無有缺減。此中備有凡凡共行。凡聖共行。非凡非聖共行。約人法分別俱成。以是義故。故言鳥喻品。文為二。先總。次別。總又二。初略。后論義。略中先譬后合。初譬中舉二鳥譬常無常而合文。以苦無我合者但是略耳。私謂又顯義同是故互出具論應六。次論義中先問后答。答中先法后譬。初法中言異法是苦是樂者。舊云。生死異涅槃。涅槃異生死。故言苦樂。觀師言。前多斥倒約豎以論常與無常。今品一時明常無常。只生死中有異法而說苦。有異法而說樂。乃至我無我亦如是。后譬五穀各異成前異意。下別譬中雲華葉無常而果。是常者非常住常。言華葉不定故無常。果已定故是常。藉此以顯無常成常。從如是諸種去。別說共行又為三。一就生死明無常。二就涅槃明無我。三雙就生死涅槃以明苦樂。然前兩是橫。后一是豎。理應備論。但文互現。初文又二。初正明二行。次結章。初正明中舉五譬。初譬又二。先譬。次合。譬又三。一譬。二論義。三領解。初萌芽譬生死中無常。熟時譬生死中常。次論義二。先問。次答。答中明生死常
【現代漢語翻譯】 現代漢語譯本 『死具』（Siju，指構成死亡的要素）是常還是無常？『涅槃』（Nirvana，佛教術語，指解脫）也是如此。在下者高，雙飛雙息。即事而理，即理而事。『二諦』（Two Truths，佛教術語，指勝義諦和世俗諦）即中，中即二諦。非二中而二中，則是雙游之義成立，雌雄之義亦成立。事理雙游，其義既成，名字觀行乃至究竟雙游皆成。橫豎具足，無有缺減。此中備有凡凡共行，凡聖共行，非凡非聖共行。約人法分別俱成。以是義故，故言『鳥喻品』。文為二：先總，次別。總又二：初略，后論義。略中先譬后合。初譬中舉二鳥譬常無常而合文。以苦無我合者但是略耳。私謂又顯義同，是故互出具論應六。次論義中先問后答。答中先法后譬。初法中言異法是苦是樂者，舊云：生死異涅槃，涅槃異生死，故言苦樂。觀師言：前多斥倒約豎以論常與無常，今品一時明常無常，只生死中有異法而說苦，有異法而說樂，乃至我無我亦如是。后譬五穀各異成前異意。下別譬中雲華葉無常而果是常者，非常住常。言華葉不定故無常，果已定故是常。藉此以顯無常成常。從如是諸種去，別說共行又為三：一就生死明無常，二就涅槃明無我，三雙就生死涅槃以明苦樂。然前兩是橫，后一是豎。理應備論，但文互現。初文又二：初正明二行，次結章。初正明中舉五譬。初譬又二：先譬，次合。譬又三：一譬，二論義，三領解。初萌芽譬生死中無常，熟時譬生死中常。次論義二：先問，次答。答中明生死常。
【English Translation】 English version Are 『Siju』 (Siju, elements constituting death) permanent or impermanent? So is 『Nirvana』 (Nirvana, a Buddhist term referring to liberation). The lower one is high, flying and resting in pairs. Approaching principle through phenomena, and approaching phenomena through principle. 『Two Truths』 (Two Truths, Buddhist term referring to ultimate truth and conventional truth) are the middle, and the middle is the two truths. Not two middles but two in the middle, then the meaning of dual wandering is established, and the meaning of male and female is also established. When phenomena and principle wander together, its meaning is established, and the dual wandering of name, contemplation, and even ultimate attainment are all established. Horizontal and vertical are complete, without any deficiency. Herein are fully contained the common practices of ordinary beings, the common practices of ordinary beings and sages, and the common practices of neither ordinary beings nor sages. Distinguishing between person and Dharma, all are established. Because of this meaning, it is called the 『Bird Parable Chapter』. The text is in two parts: first general, then specific. The general part is also in two parts: first brief, then discussing the meaning. In the brief part, first the parable, then the synthesis. In the first parable, two birds are used to illustrate permanence and impermanence, and the text is synthesized. The synthesis with suffering and non-self is only brief. I privately say that the meaning is the same, therefore the mutual presentation and detailed discussion should be six. Next, in the discussion of meaning, first the question, then the answer. In the answer, first the Dharma, then the parable. In the first Dharma, it is said that different Dharmas are suffering and happiness. The old explanation says: birth and death are different from Nirvana, and Nirvana is different from birth and death, therefore it is said to be suffering and happiness. The teacher Guan said: Previously, there were many criticisms of inversion, and the vertical was used to discuss permanence and impermanence. This chapter clarifies permanence and impermanence at the same time. Only in birth and death are there different Dharmas that are said to be suffering, and there are different Dharmas that are said to be happiness, and so on for self and non-self. Later, the parable of different grains completes the previous meaning of difference. In the following specific parable, it is said that flowers and leaves are impermanent, but the fruit is permanent, which is not permanent permanence. It is said that flowers and leaves are uncertain, therefore impermanent, and the fruit is already determined, therefore permanent. This is used to illustrate that impermanence becomes permanence. From such seeds onwards, the separate explanation of common practice is again in three parts: first, clarifying impermanence in birth and death; second, clarifying non-self in Nirvana; and third, clarifying suffering and happiness in both birth and death and Nirvana. However, the first two are horizontal, and the last one is vertical. It should be discussed in detail, but the text appears mutually. The first text is again in two parts: first, directly clarifying the two practices; second, concluding the chapter. In the first direct clarification, five parables are given. The first parable is again in two parts: first the parable, then the synthesis. The parable is again in three parts: first the parable, second the discussion of meaning, and third the understanding. The initial sprouting is a parable for impermanence in birth and death, and the ripening is a parable for permanence in birth and death. Next, the discussion of meaning is in two parts: first the question, then the answer. In the answer, the permanence of birth and death is clarified.
與如來常異。三迦葉下。領解又二。先領解。次述成等皆可見(云云)。善男子雖修一切下。二合譬。未聞是經皆言無常。聞是經已皆云是常。豈非生死中具常無常。契經諸定者。修多羅翻名為契經。又是定藏。故言諸定。后四譬皆有合。次譬云金樸者。玉未理者名璞。金未理者亦名樸。此有木邊玉邊之異。金未理者亦名礦。礦者異金名也(云云)。招提呼為樸音。觀師呼為礦音。然樸字兩喚(云云)。是故我言下。第二結章。正應明常無常。而復結言無我。欲明例爾迦葉白佛下。第二就涅槃以明無我。我二行無憂悲。即有我有憂悲。即無我文為二。先問。后答。問為二。正問。結問。一往謂是無端之問。然佛說涅槃亦有無常。無常是有為。有為即憂悲。今問憂悲。是問涅槃有無常不。佛答為四。一釋問。二嘆理。三重釋問。四重嘆理。初文二。先譬。后合。譬中三。先正作譬。次更為譬作譬。三還以譬合譬。初云無想天者是譬。次更舉樹神譬顯無想譬。即是為譬作譬。佛法亦爾下。以譬合譬。二複次善男子無想天下。嘆理甚深。先譬。次合。如來實無憂悲。但于無中說有。眾生有苦未得脫難。見佛有苦。既其有苦即有憂悲。佛斷苦因受第一樂。復無憂悲。有憂即無我。無憂即有我。若應物云如來有憂。實理即無。今
【現代漢語翻譯】 現代漢語譯本 與如來（Tathagata，如來）的常恒之性相異。三迦葉（Three Kashyapas）歸順之後，對領悟和闡述又分為兩個部分。首先是領悟，其次是闡述完成等等，這些都可以看到（如前所述）。 『善男子，即使修行一切』以下，是第二個比喻。如果未曾聽聞此經，都會說一切都是無常的。聽聞此經之後，都說一切是常恒的。難道不是在生死之中同時具備常恒和無常嗎？ 『契經諸定』中，修多羅（Sutra）翻譯為契經，又是定藏（collection of discourses on meditation）。所以說『諸定』。 後面的四個比喻都有總結。下一個比喻說『金樸』，玉石未經雕琢的叫做『璞』，黃金未經提煉的也叫做『樸』。這裡有木字旁的玉和金字旁的區別。黃金未經提煉的也叫做『礦』，『礦』是與金不同的名稱（如前所述）。 招提（monastery）稱之為『樸』音，觀師（teacher）稱之為『礦』音。然而『樸』字有兩種讀法（如前所述）。 『是故我言』以下，是第二總結章節。本應闡明常恒和無常，卻又總結說『無我』，想要表明道理是一樣的。 迦葉（Kashyapa）稟告佛陀以下，第二部分就涅槃（Nirvana）來闡明無我。『我』有兩行，『無憂悲』，即是有我；『有憂悲』，即是無我。這段文字分為兩個部分，先是提問，后是回答。提問又分為兩個部分，正式提問和總結提問。乍一看似乎是無端的問題，然而佛陀所說的涅槃也有無常。無常是有為法（conditioned phenomena），有為法即是憂悲。現在提問憂悲，是問涅槃是否有無常。 佛陀回答分為四個部分：一、解釋提問；二、讚歎道理；三、再次解釋提問；四、再次讚歎道理。第一部分分為兩個部分，先是比喻，后是總結。比喻中分為三個部分，先是正式作比喻，其次是為比喻再作比喻，三是用比喻來總結比喻。首先說『無想天』是比喻，其次再舉樹神（tree spirit）的比喻來彰顯無想天的比喻，這就是為比喻作比喻。『佛法亦爾』以下，是用比喻來總結比喻。 『二、複次善男子無想天』以下，讚歎道理非常深奧。先是比喻，后是總結。如來（Tathagata）實際上沒有憂愁悲傷，只是在沒有之中說有。眾生有苦難尚未解脫，看到佛陀有苦難。既然他們有苦難，就會有憂愁悲傷。佛陀斷絕了苦難的根源，享受第一種快樂，不再有憂愁悲傷。有憂愁就是無我，沒有憂愁就是有我。如果應眾生的根器說如來有憂愁，實際上從真理上來說是沒有的。 現在...
【English Translation】 English version It is different from the permanence of the Tathagata (如來). After the submission of the Three Kashyapas (三迦葉), the understanding and exposition are divided into two parts. First is the understanding, and second is the description of completion, etc., all of which can be seen (as mentioned earlier). 'Good man, even if you cultivate everything' below, is the second analogy. If you have not heard this Sutra, you will say that everything is impermanent. After hearing this Sutra, you will say that everything is permanent. Isn't it that both permanence and impermanence are present in birth and death? In 'Sutra and various samadhis', Sutra (修多羅) is translated as '契經' (agreements of teachings), and it is also a collection of discourses on meditation (定藏). Therefore, it is said 'various samadhis'. The following four metaphors all have summaries. The next metaphor says 'Jin Pu' (金樸, unrefined gold). Jade that has not been carved is called 'Pu' (璞), and gold that has not been refined is also called 'Pu'. There is a difference between jade with the wood radical and gold with the metal radical. Gold that has not been refined is also called 'Kuang' (礦), 'Kuang' is a different name from gold (as mentioned earlier). The monastery (招提) calls it the sound of 'Pu', and the teacher (觀師) calls it the sound of 'Kuang'. However, the character 'Pu' has two pronunciations (as mentioned earlier). 'Therefore I say' below, is the second concluding chapter. It should have clarified permanence and impermanence, but it concludes by saying 'no-self', wanting to show that the principle is the same. Kashyapa (迦葉) reports to the Buddha below, the second part uses Nirvana (涅槃) to clarify no-self. 'I' has two lines, 'no sorrow', which means there is self; 'sorrow', which means there is no-self. This passage is divided into two parts, first the question, then the answer. The question is divided into two parts, the formal question and the concluding question. At first glance, it seems like an unwarranted question, but the Nirvana spoken by the Buddha also has impermanence. Impermanence is conditioned phenomena (有為法), and conditioned phenomena are sorrow. Now asking about sorrow is asking whether Nirvana has impermanence. The Buddha's answer is divided into four parts: one, explaining the question; two, praising the principle; three, explaining the question again; four, praising the principle again. The first part is divided into two parts, first the metaphor, then the summary. The metaphor is divided into three parts, first the formal metaphor, second, making a metaphor for the metaphor, and third, using the metaphor to summarize the metaphor. First, saying 'the realm of non-perception' is a metaphor, and then giving the metaphor of the tree spirit (樹神) to highlight the metaphor of the realm of non-perception, which is making a metaphor for the metaphor. 'The Buddha-dharma is also like this' below, is using the metaphor to summarize the metaphor. 'Two, again, good man, the realm of non-perception' below, praises the principle as very profound. First the metaphor, then the summary. The Tathagata (如來) actually has no sorrow, but speaks of existence in non-existence. Sentient beings have suffering that has not been relieved, and see the Buddha having suffering. Since they have suffering, they will have sorrow. The Buddha has cut off the root of suffering and enjoys the first joy, no longer having sorrow. Having sorrow is no-self, not having sorrow is self. If, according to the capacity of sentient beings, it is said that the Tathagata has sorrow, in reality, from the perspective of truth, there is none. Now...
問既示有悲亦應有苦。如來心地不念眾生應是無苦。問如來實無憂喜。汝何以云如來實喜。今亦反問佛無憂喜。何以定云如來無憂。我說如來實非憂喜。義說憂悲。此是不定之言。三譬如空中下重釋問。兩譬。先舉舍住譬。次舉幻師譬。皆先譬次合。初譬中有二。前為法作譬。心亦如是下。即為譬作譬。后復舉無想天壽亦為譬作譬。如來憂悲下正是合譬。如幻師下次譬二譬合。如來有憂及以無憂下重嘆理又四。一法。二譬。三合。四結。此即法說。譬如下人下。第二譬說。若依毗曇有三種度義。一人度。二根度。三地度。下果不知上果。上果能知下。即是人度。鈍根不知中上。中上能知下。即是根度。初禪不知上禪。上禪能知下禪。即地度。成論不爾。互有知義明獼猴尚見佛心。豈有鈍根不能知利。今亦有少分故知亦得言知。不能具足知故亦言不知。三合譬。四結。可尋。複次善男子下。第三雙就生死涅槃以明苦樂。即是豎論。文中有二先釋。后論義。就初釋中三。謂譬合結。此即譬說。二鳥喻法身。子譬眾生。盛夏水長譬起倒。選擇高原者。病無常即須常藥。常為高原。病常即無常為藥。以無常為高原。即是非常非無常。常無常具足能離諸倒。為長養者譬令其解常無常理。然後隨本安隱而游。譬如來度訖然後游諸覺
【現代漢語翻譯】 現代漢語譯本 問：既然顯示有悲憫，也應該有苦惱。如果如來的心地不念及眾生，那應該是沒有苦惱的吧？ 問：如來實際上沒有憂愁和喜悅，你為什麼說如來實際上有喜悅呢？現在也反過來問，佛沒有憂愁和喜悅，為什麼一定說如來沒有憂愁呢？我說如來實際上並非有憂愁和喜悅，只是從義理上說有憂悲。這是一種不確定的說法。 三、譬如空中下重釋問。兩譬。先舉舍住譬，次舉幻師譬。皆先譬次合。初譬中有二。前為法作譬。心亦如是下。即為譬作譬。后復舉無想天壽亦為譬作譬。如來憂悲下正是合譬。如幻師下次譬二譬合。如來有憂及以無憂下重嘆理又四。一法。二譬。三合。四結。此即法說。譬如下人下。第二譬說。若依毗曇有三種度義。一人度。二根度。三地度。下果不知上果。上果能知下。即是人度。鈍根不知中上。中上能知下。即是根度。初禪不知上禪。上禪能知下禪。即地度。成論不爾。互有知義明獼猴尚見佛心。豈有鈍根不能知利。今亦有少分故知亦得言知。不能具足知故亦言不知。 三、合譬。四、總結。可以自己去領會。 再次，善男子啊，下面從生死和涅槃兩個方面來說明苦和樂，這是縱向的論述。文中分為兩部分，先解釋，后論述義理。在最初的解釋中，分為三個部分：譬喻、合喻、總結。這是一種譬喻的說法。二鳥比喻法身（Dharmakaya），小鳥比喻眾生。盛夏水漲比喻生起顛倒妄想。選擇高原的人，因為疾病是無常的，所以需要恒常的藥物，恒常就是高原。疾病是恒常的，就用無常作為藥物，以無常作為高原，就是非恒常也非無常。恒常和無常都具備，就能遠離各種顛倒妄想。為長養者，比喻讓他們理解恒常和無常的道理，然後隨其本性安穩地遊樂。譬如如來度化完畢后，就在各種覺悟中游樂。
【English Translation】 English version Question: Since compassion is shown, there should also be suffering. If the Tathagata's (如來) [One thus gone] mind does not think of sentient beings, then there should be no suffering, right? Question: The Tathagata (如來) [One thus gone] actually has no sorrow or joy. Why do you say that the Tathagata (如來) [One thus gone] actually has joy? Now, I also ask in return, the Buddha (佛) [Awakened One] has no sorrow or joy, why do you definitely say that the Tathagata (如來) [One thus gone] has no sorrow? I say that the Tathagata (如來) [One thus gone] actually has neither sorrow nor joy, but speaks of sorrow and grief in terms of meaning. This is an uncertain statement. Third, 'Like in the sky' below re-explains the question. Two similes. First, the simile of abandoning dwelling, then the simile of the illusionist. Both first give the simile, then combine it. There are two parts in the first simile. The first is to make a simile for the Dharma (法) [Doctrine/Law]. 'The mind is also like this' below is to make a simile for the simile. Later, the lifespan of the Non-Perception Heaven (無想天) [Realm of Non-Perception] is also used to make a simile for the simile. 'The Tathagata's (如來) [One thus gone] sorrow and grief' below is precisely the combination of the simile. 'Like the illusionist' below is the combination of the two similes. 'The Tathagata (如來) [One thus gone] has sorrow and also has no sorrow' below is a repeated sigh of the principle, again in four parts: 1. Dharma (法) [Doctrine/Law], 2. Simile, 3. Combination, 4. Conclusion. This is the Dharma (法) [Doctrine/Law] explanation. 'The simile is like the person below' is the second simile explanation. According to the Abhidharma (毗曇) [Scholastic treatises], there are three meanings of crossing over: 1. Person crossing, 2. Faculty crossing, 3. Ground crossing. The lower fruit does not know the higher fruit; the higher fruit can know the lower. This is the person crossing. Dull faculties do not know the middle and upper; the middle and upper can know the lower. This is the faculty crossing. The first Dhyana (禪) [Meditation] does not know the upper Dhyana (禪) [Meditation]; the upper Dhyana (禪) [Meditation] can know the lower Dhyana (禪) [Meditation]. This is the ground crossing. The Satyasiddhi Shastra (成論) [Treatise on the Establishment of Truth] is not like this. There is mutual knowing. Even monkeys can see the Buddha's (佛) [Awakened One] mind. How can dull faculties not know the sharp ones? Now, there is also a small part, so it can be said to know. Because it cannot fully know, it is also said not to know. Third, combine the similes. Fourth, conclude. You can seek it out yourself. Again, good man, below, I will explain suffering and joy in terms of birth and death and Nirvana (涅槃) [Cessation], which is a vertical discussion. There are two parts in the text: first explanation, then discussion of the meaning. In the initial explanation, there are three parts: simile, combination of simile, and conclusion. This is a simile explanation. The two birds are metaphors for the Dharmakaya (法身) [Dharma Body], the small birds are metaphors for sentient beings. The rising water in midsummer is a metaphor for arising inverted thoughts. Those who choose the high ground, because disease is impermanent, need constant medicine; constant is the high ground. If disease is constant, then use impermanence as medicine; use impermanence as the high ground, which is neither constant nor impermanent. Constant and impermanent are both present, so one can be far from all inverted thoughts. 'For those who nourish', is a metaphor for letting them understand the principle of constant and impermanent, and then peacefully roam according to their nature. It is like the Tathagata (如來) [One thus gone] having finished crossing over, and then roaming in all kinds of enlightenment.
華。如來出世下。第二合譬。是名異法下。第三結成。迦葉白佛下。第二論義。三番問答具簡六行。初番又二。先問。次答。問可見。此中又兼常無常我無我等。佛言下第二如來答又四。先舉二偈為答。次長行解釋。初中又二。初偈明生死涅槃二果。次偈明生死涅槃二因。初偈上半明涅槃果。下半明生死果。次偈亦爾。可見。次長行從若放逸者下具釋上兩偈如文。三如人在地下。明下不知上以明於苦。亦先譬后合。初譬中明不見鳥跡者。欲明空中鳥飛無行地跡亦有毛羽氣息。當其飛處亦有此跡。但非地下人之所見。合如文。四精勤勇進下。明上能知下。以明於樂又二。初舉兩偈正是解釋。此初偈明人後偈明法。次少長行通釋二偈。迦葉白佛下。第二番先問次答。問中二。先非佛說。次則難。難意既無憂無喜。云何復言升智慧臺。佛答以凡夫有憂故云如來無憂。正是對治之義。又正念眾生故言有憂。如凈名說。眾生病故菩薩亦病。第三番亦先問后答。皆可尋。
月喻品
前鳥喻俱游。橫論一時。今月喻隱顯。豎論前後。先橫次豎。自成次第。又俱游是自行隱顯。是適宜自行化他。覆成次第。河西云。三品皆是一真應意此乃一塗。問答既三意寧一耶。自有兩問一答一問兩答一問一答。河西云。只是一句余之二
句推文可解。今云。其問既異答亦不同。前問共行以鳥喻答之。今對三光以立三問。以月喻答之。然其問中非獨問月備問三光。月取虧盈日用長短星以吉兇。雖有少殊同況隱顯。在先答月故以標品。私謂月攝日星故月題品。又名異義同故月義便。梁武敕學士撰天地義有三。一宣夜。二週髀三靈憲。宣夜久廢不傳。諸學士推理不得。周髀者是周公問殷齊論天地義云。天如圓傘。邊下中高為蓋天義。日月橫行。同於佛法。靈憲即是渾天義也。張衡作渾天圖云。日如雞子黃。天如雞子白。日從東出漸漸西沒。復從土下入地東出繞天地轉。故言日出扶桑日入蒙氾日月豎行。長阿含及樓炭云。日月天子果報與四王同壽五百歲。舊云。二百五十。日形縱廣五十由旬。月形四十九由旬。星小者不減三由旬方百二十里。日城為兩寶所成。二分火精二分金精。月為二寶所成。二分琉璃精二分白銀精。星唯一寶所成。謂水精。繞須彌山照四天下。樓炭第五云。劫初未有三光。眾生福力感亂風。吹火精黃金二寶作日。日天子所居城郭七重。東西二千里。南北高下亦然。周圍八千。又亂風吹二寶琉璃白銀作月天子所居。其城七重。東西一千九百六十里。南北高下亦然。周圍七千八百四十里。又亂風吹水精作星天子所居。皆大風持。猶如浮雲右轉
【現代漢語翻譯】 現代漢語譯本： 一句推論可以解釋。現在說，提問的方式不同，回答也不同。之前的問題是關於共同的行為，用鳥來比喻回答。現在針對日月星三光提出三個問題，用月亮來比喻回答。然而，問題中不僅僅是問月亮，也包含了對日月星三光的詢問。月亮代表虧盈，太陽代表長短，星星代表吉兇。雖然略有不同，但都與隱顯的情況相似。因為先回答了月亮，所以用月亮來標示品名。我個人認為，月亮包含了太陽和星星，所以用月亮來命名品。又因為名稱不同但意義相同，所以用月亮的意義更方便。梁武帝敕令學士撰寫天地義，有三種：一是宣夜，二是周髀，三是靈憲。宣夜學說已經廢棄很久，無法傳承。各位學士推論不出結果。周髀是周公問殷齊討論天地義，說天像圓傘，邊緣低，中間高，是蓋天義。日月橫向執行，與佛法相同。靈憲就是渾天義。張衡作渾天圖說，太陽像雞蛋黃，天像雞蛋清。太陽從東邊出來，漸漸西落，又從地下進入，從東邊繞天地旋轉。所以說日出于扶桑，日落於蒙氾，日月豎向執行。《長阿含經》和《樓炭經》說，日月天子的果報與四天王相同，壽命五百歲。舊說二百五十歲。太陽的形狀縱橫五十由旬（Yojana，古印度長度單位），月亮的形狀四十九由旬。小的星星不小於三由旬，大約一百二十里。太陽城由兩種寶物構成，二分火精，二分金精。月亮由兩種寶物構成，二分琉璃精，二分白銀精。星星由一種寶物構成，是水精。繞著須彌山（Sumeru，佛教宇宙觀中的山名）照耀四大天下。《樓炭經》第五卷說，劫初沒有日月星三光，眾生的福力感應亂風，吹動火精黃金兩種寶物形成太陽。太陽天子所居住的城郭有七重，東西二千里，南北高下也是如此，周圍八千里。又亂風吹動琉璃白銀兩種寶物形成月亮天子所居住的城郭。它的城也有七重，東西一千九百六十里，南北高下也是如此，周圍七千八百四十里。又亂風吹動水精形成星星天子所居住的地方。都是由大風支撐，就像浮雲一樣向右旋轉。
【English Translation】 English version: A single inference can explain it. Now it is said that the questions are different, and the answers are also different. The previous question was about common behavior, and the answer used the analogy of a bird. Now, three questions are posed regarding the three luminaries—sun, moon, and stars—and the answer uses the analogy of the moon. However, the questions not only inquire about the moon but also include inquiries about the three luminaries. The moon represents waxing and waning, the sun represents length, and the stars represent auspiciousness and inauspiciousness. Although there are slight differences, they are all similar in terms of visibility and invisibility. Because the moon was answered first, the chapter is named after the moon. I personally believe that the moon encompasses the sun and stars, so the chapter is titled with the moon. Also, because the names are different but the meanings are the same, using the meaning of the moon is more convenient. Emperor Wu of Liang ordered scholars to compile the meanings of heaven and earth, and there were three types: one is Xuan Ye, the second is Zhou Bi, and the third is Ling Xian. The Xuan Ye theory has been abandoned for a long time and cannot be passed on. The scholars could not deduce the result. Zhou Bi is Zhou Gong asking Yin Qi about the meaning of heaven and earth, saying that the sky is like a round umbrella, with the edges low and the middle high, which is the Gai Tian theory (Heaven as a canopy). The sun and moon move horizontally, which is the same as in Buddhism. Ling Xian is the Hun Tian theory (Celestial Sphere). Zhang Heng made a Hun Tian map, saying that the sun is like an egg yolk, and the sky is like an egg white. The sun comes out from the east, gradually sets in the west, and then enters from underground, rotating around the heaven and earth from the east. Therefore, it is said that the sun rises from Fusang (mythical tree in the east) and sets in Meng Fan (mythical place in the west), and the sun and moon move vertically. The Chang Agama Sutra and the Lou Tan Sutra say that the karmic reward of the sun and moon deities is the same as that of the Four Heavenly Kings, with a lifespan of five hundred years. The old saying is two hundred and fifty years. The shape of the sun is fifty yojanas (Yojana, ancient Indian unit of length) in length and width, and the shape of the moon is forty-nine yojanas. Small stars are no less than three yojanas, about one hundred and twenty li. The sun city is made of two treasures, two parts fire essence and two parts gold essence. The moon is made of two treasures, two parts crystal essence and two parts silver essence. The stars are made of one treasure, which is water essence. It shines on the four great continents around Mount Sumeru (Sumeru, name of the mountain in Buddhist cosmology). The fifth volume of the Lou Tan Sutra says that at the beginning of the kalpa (aeon), there were no three luminaries. The merit of sentient beings sensed chaotic winds, which blew the two treasures of fire essence and gold to form the sun. The city where the sun deity resides has seven layers, two thousand li east and west, and the same north and south, with a circumference of eight thousand li. Again, chaotic winds blew the two treasures of crystal and silver to form the city where the moon deity resides. Its city also has seven layers, one thousand nine hundred and sixty li east and west, and the same north and south, with a circumference of seven thousand eight hundred and forty li. Again, chaotic winds blew water essence to form the place where the star deities reside. They are all supported by strong winds, like floating clouds rotating to the right.
而行。大者周圍七百二十里。中者四百八十里。小者一百二十里。月以三事故缺減。一者角行。二侍臣形服如琉璃色在於月前。三以日有六十光照之故減。有三事故增。一月正行故增。二十五日處正殿侍臣不當前故增。三日所放六十光照月皆不受是故增滿。此品正答。云何如日月太白與歲星。既具答三光而以月喻。當名者如向分別。一者月在中從中題品。又月有虧盈譬隱顯易見。有月譬文多從易從多以用題品。古來云。品后明日出時眾露悉除十行六字屬菩薩品出經者誤。招提云。非誤只是嘆經力用之文。興皇不定。或屬前品。或屬后品。觀師云。屬前。今分為二。先答問。二結嘆。經初約三光分為三段。用答三問。就月為六。一出沒。二虧盈。三大小。四善惡。五長短。六樂厭。初明出沒中。先譬后合如文。從善男子如此滿月下次明虧盈。亦先譬后合。長阿含云。從十六日去黑衣侍臣初一日一兩上侍至三十日諸臣並上。故稍稍虧。從月一日諸臣漸下至十五日諸臣都下。故稍稍滿。二云。日天子放六十種光奪月故虧。若月天子處正殿後光對日天。是故盛滿。三云。從月初一出白銀面。至十五日銀面全現琉璃全隱。從十六日出琉璃面。至三十日琉璃全現白銀全隱。因須彌山者為五風所吹。自然運轉。一持風。二住風。三動
【現代漢語翻譯】 現代漢語譯本 而行。大的月亮周圍七百二十里（Li，中國傳統長度單位）。中等的月亮四百八十里。小的月亮一百二十里。月亮因為三種原因會缺損減少：一是執行角度的原因；二是侍臣的形貌服飾如同琉璃色，出現在月亮前面遮擋；三是因為太陽有六十道光芒照射月亮，所以導致月亮缺損。月亮因為三種原因會增加：一是月亮正常執行的緣故而增加；二是二十五日月亮處於正殿，侍臣不在前面遮擋的緣故而增加；三是太陽所放出的六十道光芒，月亮都不接受，所以月亮會變得圓滿。這一品是正面回答問題。 為什麼用日月、太白星和歲星來比喻？既然已經完整地回答了關於日、月、星三光的問題，卻又用月亮來比喻。應該如何命名這一品呢？就像前面所分析的那樣，一是月亮居於中間位置，所以可以從中命名這一品。二是月亮有虧缺和盈滿的變化，可以比喻隱沒和顯現，容易被人們看到。用月亮來比喻的文章很多，選取容易理解和數量多的來命名這一品。古人說，在這一品之後，明日太陽升起時，所有的露水都會消失，『十行六字』屬於菩薩品，是整理經典的人弄錯了。招提寺的人說，不是錯誤，只是讚歎經典的力量和作用的文章。興皇寺的人不確定，或者屬於前一品，或者屬於后一品。觀法師認為屬於前一品。現在將它分為兩部分：一是回答提問，二是總結讚歎。經典開始時，大約將三光分為三段，用來回答三個問題。就月亮來說，分為六個方面：一是出現和隱沒；二是虧缺和盈滿；三是大小；四是善和惡；五是長和短；六是喜歡和厭惡。首先說明出現和隱沒，先用比喻，後用合說，就像經文所說的那樣。從『善男子，如此滿月』之後，說明虧缺和盈滿，也是先用比喻，後用合說。《長阿含經》說，從十六日開始，黑衣侍臣每天上升一兩，一直到三十日，所有的侍臣都上升。所以月亮漸漸虧缺。從月初一日開始，侍臣漸漸下降，到十五日，所有的侍臣都下降。所以月亮漸漸圓滿。另一種說法是，太陽天子放出六十種光芒，奪取月亮的光輝，所以月亮虧缺。如果月亮天子處於正殿之後，光芒與太陽相對，所以月亮變得圓滿。還有一種說法是，從月初一日出現白銀面，到十五日，銀面全部顯現，琉璃全部隱藏。從十六日出現琉璃面，到三十日，琉璃全部顯現，白銀全部隱藏。因為須彌山被五種風吹動，自然運轉。一是持風（Chi Feng，保持的風），二是住風（Zhu Feng，停留的風），三是動風（Dong Feng，移動的風）。
【English Translation】 English version and moves. The largest is seven hundred and twenty Li (Chinese traditional unit of length) in circumference. The medium one is four hundred and eighty Li. The smallest one is one hundred and twenty Li. The moon wanes due to three reasons: first, due to the angle of its movement; second, because attendants in robes of lapis lazuli color appear in front of the moon, obscuring it; third, because the sun shines sixty rays of light upon the moon, causing it to diminish. The moon waxes due to three reasons: first, because the moon is moving correctly; second, because on the twenty-fifth day, the moon is in the main hall, and the attendants are not in front of it; third, because the sixty rays of light emitted by the sun are not received by the moon, so it becomes full. This chapter directly answers the questions. Why are the sun, moon, Venus (Tai Bai Xing), and Jupiter (Sui Xing) used as metaphors? Since the questions about the three lights of the sun, moon, and stars have already been fully answered, why use the moon as a metaphor? How should this chapter be named? As analyzed earlier, first, the moon is in the middle position, so this chapter can be named from that. Second, the moon has waxing and waning phases, which can be used to represent concealment and manifestation, making it easy for people to see. There are many texts that use the moon as a metaphor, so choose the easiest to understand and the most numerous to name this chapter. The ancients said that after this chapter, when the sun rises the next day, all the dew will disappear. The phrase 'ten lines and six characters' belongs to the Bodhisattva chapter, which is a mistake made by the person who compiled the scriptures. The people of Zhaoti Temple said that it is not a mistake, but simply a text praising the power and function of the scriptures. The people of Xinghuang Temple were uncertain, either belonging to the previous chapter or the next chapter. Dharma Master Guan believed that it belonged to the previous chapter. Now it is divided into two parts: first, answering the questions; second, summarizing and praising. At the beginning of the scripture, the three lights are roughly divided into three sections to answer three questions. As for the moon, it is divided into six aspects: first, appearance and disappearance; second, waxing and waning; third, size; fourth, good and evil; fifth, length and shortness; sixth, liking and disliking. First, explain appearance and disappearance, using metaphors first, then combining them, as the text says. From 'Good man, like this full moon' onwards, explain waxing and waning, also using metaphors first, then combining them. The 《Dirgha Agama Sutra》 says that from the sixteenth day, the black-robed attendants rise one or two each day until the thirtieth day, when all the attendants have risen. Therefore, the moon gradually wanes. From the first day of the month, the attendants gradually descend until the fifteenth day, when all the attendants have descended. Therefore, the moon gradually waxes. Another saying is that the sun god emits sixty kinds of light, taking away the moon's light, so the moon wanes. If the moon god is behind the main hall, the light is opposite the sun, so the moon becomes full. Another saying is that from the first day of the month, the silver face appears, and by the fifteenth day, the silver face is fully visible and the lapis lazuli is completely hidden. From the sixteenth day, the lapis lazuli face appears, and by the thirtieth day, the lapis lazuli is fully visible and the silver is completely hidden. Because Mount Sumeru is blown by five winds, it naturally rotates. The first is the Sustaining Wind (Chi Feng), the second is the Abiding Wind (Zhu Feng), and the third is the Moving Wind (Dong Feng).
風。四轉風。五行風。世云。六月一食者。書云。正由執行相遇六月一週陰陽相御故有此食。經云。修羅所為。三複次譬如滿月者明大小。先譬次合。初譬中雲。鍑口者關西謂釜為鍑。關東謂鍑為釜。四複次如羅睺去。是明善惡。亦明制戒文為三。一制止。二輕重。三如來教戒。皆有譬合。五複次如人見月去。是明長短。亦有譬合。譬中諸天須臾見食者。此據四天王同見此月。忉利身光不須日月。六複次譬如明月下是明樂厭。先譬次合。文云。眾生若有貪恚愚癡則不得稱為樂見者。為是眾生不樂見月。為是其月不樂見耶。解言兩意。一云。直由三毒眾生不樂見月。二云。月名不樂見。如作盜人自名其月為不樂見。複次譬如日出去。是第二舉日。亦先譬次合。三時異者。佛法無秋故言三時。二云。佛法有秋。經言。秋耕為上。又云。過夏名秋。秋雨連霔。金光明雲。三三本攝足滿四時。律明三時為簡賊住。今言。三時非簡賊住。為春秋同不分為二。合譬有兩。初以如來壽命合。次以經教合。可尋。譬如眾星者。第三舉星喻文為三。一舉眾星。二舉陰暗。三舉彗星。皆先譬后合。前二可見。第三譬中言黑月者。優婆塞戒經云。十六日至三十日名為黑月。六卷云。支斗星。梁武翻為惡相星。或作歲音。或作戍音。形如埽帚。
【現代漢語翻譯】 現代漢語譯本 風。四轉風（指風的四種變化）。五行風（指與五行相關的風）。世俗說。六月發生日食。書中說。正是由於日月執行相遇，六月陰陽交合，所以有日食。經中說。是阿修羅所為。 再譬如滿月，說明其明亮程度和大小。先用比喻，然後結合實際。最初的比喻中說，『鍑口』，關西稱釜為鍑，關東稱鍑為釜（這裡是用方言來解釋比喻中的詞語）。 第四次譬如羅睺星的執行，這是爲了說明善惡。也說明制定戒律分為三個方面：一是制止，二是輕重，三是如來的教戒。都有比喻和實際的結合。 第五次譬如人看見月亮的執行，這是爲了說明長短。也有比喻和實際的結合。比喻中說諸天須臾間看見日食，這是根據四天王同時看見月亮的情況來說的。忉利天的身體有光明，不需要日月。 第六次譬如明月下落，這是爲了說明快樂和厭惡。先用比喻，然後結合實際。經文說，眾生如果有貪婪、嗔恨、愚癡，就不能稱為樂於見到月亮的人。是因為眾生不樂於見到月亮，還是因為月亮不樂於被見到呢？解釋有兩種說法。一種說法是，直接由於三毒，眾生不樂於見到月亮。另一種說法是，月亮的名字叫做『不樂見』。如同作盜賊的人自己稱呼月亮為『不樂見』。 再譬如太陽升起，這是第二次舉太陽為例。也是先用比喻，然後結合實際。『三時異』，佛法中沒有秋季，所以說三時。另一種說法是，佛法中有秋季。經中說，秋耕是最好的。又說，過了夏天叫做秋天，秋雨連綿不斷。《金光明經》說，三三本攝足，圓滿四季。律中說明三時是爲了簡別盜賊居住的地方。現在說，三時不是爲了簡別盜賊居住的地方，因為春秋相同，不分為二。結合比喻有兩種說法，一是用來和如來的壽命結合，二是用來和經教結合，可以自己去尋找。 譬如眾星，這是第三次用星星來比喻。經文分為三個部分：一是舉眾星，二是舉陰暗，三是舉彗星。都是先用比喻，然後結合實際。前兩個部分容易理解。第三個比喻中說『黑月』，《優婆塞戒經》說，從十六日到三十日叫做黑月。六卷本中說，支斗星，梁武帝翻譯為惡相星，或者讀作『歲』音，或者讀作『戍』音，形狀像掃帚。
【English Translation】 English version Wind. Four kinds of wind. Five elements wind. Common saying. A solar eclipse occurs in the sixth month. The book says. It is precisely because the sun and moon run into each other, and yin and yang meet in June, that there is a solar eclipse. The sutra says. It is the work of the Asuras (demigods opposing the gods). Again, like a full moon, it illustrates its brightness and size. First use a metaphor, then combine it with reality. The initial metaphor says, '鍑口' (fù kǒu, mouth of a pot), in Guanxi (region in China) a pot is called 鍑 (fù), in Guandong (another region in China) 鍑 (fù) is called 釜 (fǔ) (here, dialects are used to explain the words in the metaphor). The fourth time, like the movement of Rahu (a celestial body in Hindu mythology), this is to illustrate good and evil. It also explains that the establishment of precepts is divided into three aspects: first, prohibition; second, severity; and third, the teachings of the Tathagata (another name for the Buddha). All have metaphors and practical combinations. The fifth time, like people seeing the movement of the moon, this is to illustrate length. There are also metaphors and practical combinations. The metaphor says that the devas (gods) see a solar eclipse in an instant, which is based on the fact that the Four Heavenly Kings see the moon at the same time. The bodies of the Trayastrimsa (a heaven in Buddhist cosmology) have light and do not need the sun and moon. The sixth time, like the setting of the bright moon, this is to illustrate joy and aversion. First use a metaphor, then combine it with reality. The text says, if sentient beings have greed, hatred, and ignorance, they cannot be called people who are happy to see the moon. Is it because sentient beings are not happy to see the moon, or is it because the moon is not happy to be seen? There are two interpretations. One interpretation is that, directly due to the three poisons (greed, hatred, and ignorance), sentient beings are not happy to see the moon. The other interpretation is that the moon's name is 'unhappy to be seen'. Like a thief calling the moon 'unhappy to be seen'. Again, like the rising of the sun, this is the second time the sun is used as an example. It also uses a metaphor first, then combines it with reality. 'Three seasons are different', there is no autumn in Buddhism, so it is said that there are three seasons. Another saying is that there is autumn in Buddhism. The sutra says that autumn plowing is the best. It also says that after summer is called autumn, and the autumn rain is continuous. The Golden Light Sutra says that the three-three roots fully encompass the four seasons. The Vinaya (monastic rules) explains that the three seasons are for distinguishing the places where thieves live. Now it is said that the three seasons are not for distinguishing the places where thieves live, because spring and autumn are the same and not divided into two. There are two ways to combine the metaphor, one is to combine it with the life of the Tathagata, and the other is to combine it with the teachings of the sutras, which you can find yourself. Like the stars, this is the third time stars are used as a metaphor. The text is divided into three parts: first, the stars; second, darkness; and third, comets. All use metaphors first, then combine them with reality. The first two parts are easy to understand. The third metaphor says 'black moon', the Upasaka Precept Sutra says that the period from the sixteenth to the thirtieth is called the black moon. The six-volume version says that the Zhidou star, Emperor Wu of Liang translated it as the evil omen star, or it is read as 'sui' sound, or it is read as 'xu' sound, and its shape is like a broom.
世人或呼為刁。或呼為麻。謂其作除故佈新之怪。即如辟支佛出無佛世。複次善男子譬如日出下第二結嘆。前喻文為三。一嘆。二勸信。三結嘆。又二。先嘆滅惡。次嘆義深。以是義下勸信。又二。先勸信。次勸學。結嘆如文。今用此三文結三光喻嘆教理行。結日喻嘆常住教。結月喻嘆常住理。結星喻嘆常住行。
菩薩品
此品次第者。上有十三或十五問。是問佛事。佛答已竟。從此品去有十九問。問菩薩事。佛皆答之。諸師或言。此品答十二至十七問。今明答十二問。諸問不可備題。從初為名故言菩薩。釋菩薩義略有四重。一三藏菩薩。從見釋迦佛三事供養名初發心。三阿僧祇百劫。修相名為中心。坐菩提樹名為後心。二通菩薩。從初虛信諸法幻化未沾理水名干慧地。理水沾神伏斷見思名為中心。遊戲神通凈佛國土。余有殘習微煙薄障是名後心。三別菩薩。從十信三十心是初心。十地是中心。等覺是後心。此三菩薩攝法不盡。退不攝一切眾生。進不攝佛根性人。四圓菩薩。初謂理性菩薩。名字觀行相似分真究竟。菩薩始自理性通諸眾生終於妙覺。皆名菩薩。所以迦葉問云。云何未發心而名為菩薩者。故知不問前三菩薩。正問于圓。就圓菩薩不問五位。正問理性。故從所問得名正。是理性菩薩標品。就如
【現代漢語翻譯】 現代漢語譯本：世人或者稱之為『刁』，或者稱之為『麻』，說它製造去除舊的、鋪設新的怪異現象，就像辟支佛（Pratyekabuddha，獨覺佛）出現在沒有佛陀的時代一樣。再次，善男子，譬如太陽升起，這是對第二部分的總結讚歎。前面的比喻文分為三個部分：一是讚歎，二是勸信，三是總結讚歎。又分為兩個部分：先是讚歎滅除惡行，然後讚歎義理深奧。憑藉這個義理，勸人信受。又分為兩個部分：先是勸人信受，然後是勸人學習。總結讚歎如文所示。現在用這三個部分總結三個光明比喻，讚歎教理行。總結太陽的比喻，讚歎常住的教法。總結月亮的比喻，讚歎常住的義理。總結星星的比喻，讚歎常住的修行。
菩薩品
這一品的次第是：上面有十三或十五個問題，是關於佛事的提問。佛陀回答完畢后，從此品開始有十九個問題，是關於菩薩事的提問。佛陀都一一回答。各位法師或者說，這一品回答了第十二至第十七個問題。現在明確回答第十二個問題。所有問題無法一一列舉，從最初的問題命名，所以稱為『菩薩』。解釋菩薩的含義略有四重：一是三藏菩薩，從見到釋迦佛（Sakyamuni Buddha）的三種供養開始，名為初發心。經歷三大阿僧祇劫（asamkhya kalpas，無數劫）和一百劫，修習相好，名為中心。坐在菩提樹下，名為後心。二是通菩薩，從最初虛假地相信諸法如幻如化，未沾染理水，名為干慧地。理水沾染神識，降伏斷除見思惑，名為中心。遊戲神通，清凈佛國國土，還殘留習氣，微弱的煙霧和薄障，這名為後心。三是別菩薩，從十信位和三十心位是初心。十地是中心。等覺是後心。這三種菩薩所攝的法不完備，退步時不能攝受一切眾生，進步時不能攝受佛根性的人。四是圓菩薩，最初是指理性菩薩，包括名字位、觀行位、相似位、分真位和究竟位。菩薩始於理性，通達所有眾生，終於妙覺，都稱為菩薩。所以迦葉（Kasyapa）問到：『為什麼沒有發心卻被稱為菩薩？』由此可知，不是問前三種菩薩，而是問圓教菩薩。就圓教菩薩而言，不是問五位，而是問理性位。所以從所問的內容得到命名，正是理性菩薩的品名。就像...
【English Translation】 English version: People may call it 'Diao' or 'Ma', saying it creates the strangeness of removing the old and laying out the new, just like a Pratyekabuddha (獨覺佛, Solitary Buddha) appears in a world without a Buddha. Furthermore, good man, it is like the rising of the sun, which is the concluding praise of the second part. The preceding metaphorical text is divided into three parts: first, praise; second, exhortation to believe; and third, concluding praise. It is further divided into two parts: first, praising the eradication of evil deeds; and then, praising the profoundness of the meaning. Based on this meaning, people are exhorted to believe. It is also divided into two parts: first, exhorting people to believe; and then, exhorting people to learn. The concluding praise is as stated in the text. Now, these three parts are used to conclude the three light metaphors, praising the teaching, principle, and practice. Concluding the sun metaphor, praising the permanent teaching. Concluding the moon metaphor, praising the permanent principle. Concluding the star metaphor, praising the permanent practice.
The Bodhisattva Chapter
The order of this chapter is as follows: Above, there are thirteen or fifteen questions, which are questions about the Buddha's affairs. After the Buddha has finished answering, from this chapter onwards, there are nineteen questions, which are questions about the Bodhisattva's affairs. The Buddha answers them all. Some Dharma masters say that this chapter answers questions twelve to seventeen. Now, it is clarified that it answers question twelve. All questions cannot be listed one by one. It is named after the initial question, so it is called 'Bodhisattva'. The meaning of Bodhisattva is explained in roughly four layers: First, the Tripitaka Bodhisattva, starting from seeing Sakyamuni Buddha (釋迦佛) and making three kinds of offerings, is called the initial aspiration. After going through three great asamkhya kalpas (阿僧祇劫, countless eons) and one hundred kalpas, cultivating auspicious marks, it is called the center. Sitting under the Bodhi tree, it is called the final aspiration. Second, the Common Bodhisattva, starting from falsely believing that all dharmas are illusory and unreal, not yet touched by the water of principle, is called the Dry Wisdom Ground. The water of principle touches the consciousness, subduing and severing the delusions of views and thoughts, is called the center. Playing with supernatural powers, purifying the Buddha lands, still having residual habits, faint smoke, and thin veils, this is called the final aspiration. Third, the Distinct Bodhisattva, starting from the ten faiths and thirty minds is the initial aspiration. The ten grounds are the center. Equal Enlightenment is the final aspiration. The dharmas encompassed by these three kinds of Bodhisattvas are incomplete. When retreating, they cannot encompass all sentient beings; when advancing, they cannot encompass people with the Buddha-nature. Fourth, the Perfect Bodhisattva, initially referring to the Bodhisattva of Reason, including the stages of name, contemplation and practice, resemblance, partial realization, and ultimate realization. The Bodhisattva begins with reason, penetrates all sentient beings, and ends with Wonderful Enlightenment, all are called Bodhisattvas. Therefore, Kasyapa (迦葉) asked: 'Why is one called a Bodhisattva without having aroused the aspiration?' From this, it can be known that it is not asking about the first three kinds of Bodhisattvas, but about the Perfect Teaching Bodhisattva. As for the Perfect Teaching Bodhisattva, it is not asking about the five stages, but about the stage of Reason. Therefore, it is named after what is asked, which is precisely the chapter on the Bodhisattva of Reason. Just like...
來答中正答理性。是未發心稱為菩薩。而此理性為因。涅槃教光為緣從謗而信轉成名字。名字即是發心菩薩。理性即是未發心者。問答之義炳然在文。安作余解豈會經宗。從此題名故言菩薩品。然河西明此品答四問。同爲一意。謂未發心者因經發心得見佛性。見佛性故處眾無畏。乃至見佛性故。如醫療病不為病污。今明經之圓意靡所不通。何但答於四問而已。乃至見效能為船師能脫故皮。如天意樹等佛性之力無所不能。舉體皆通而少於眉目。今就答十二問為兩。先自行。次利他。初自行又二。先答生善。次答滅惡。初答生善中。先牒譬嘆經旁答上問。次正合問。初嘆經旁答文兩。一旁答。二料簡。興皇云。以涅槃經力令未發心者發心。又逼令發心如夢羅剎。即是其義。若爾乃是內因外緣令得發心。發心方乃名為菩薩。非未發心得菩薩名。又救云。先已聞經中忘斯意。今蒙聲光冥入其體方能發心。發心之前已是菩薩。今不用此解。何者中忘之前已曾發心。若未曾發何名中忘。若已曾發已是發心何謂未發名為菩薩。涅槃光者二解。一云。佛放身光入彼毛孔。佛即涅槃名涅槃光。二云。以涅槃教詮理分明喻之若光。闡提無善光不入心。四重五逆善根微少故言毛孔。光譬于教。毛孔譬信。契經者修多羅藏故舉三藏以彰劣。顯涅
槃以為勝。又今經當機勝餘契經。二料簡中。先問次答。問中先領嘆旨。次仰非。後作難。初領旨者。先領生善之嘆即此品之前。次領滅惡之嘆。即前品之末。次仰非如文。後作難有三。一作持犯等難。二作賞善罰惡不等難。三作難易難。初何以故去。即持犯等難。若光入毛孔皆能發心持戒毀戒修善作惡有何等異(云云)。次如來何故說四依義是不等難。四依出世正欲賞罰。若因光發心何用賞罰。三如佛言下即難易難。上說熙連三恒猶未解義。此即是難。今云。經耳能除煩惱此即是易。既不解義焉能除惑。以此難難易。今明迦葉以別難圓就別明義。則持犯升沈賞罰自異。云何得等。就圓為論皆即佛性。何故不等。就別為言積善方解。就圓為語即理為解。故佛答云。大事大德即是圓意。二佛言去答。又為兩。一正答。二釋答。初正答中二。初明去取。次正答。初中二。初簡闡提。次明其餘皆能發心。然發心者。非是隨宜。乃是大福大事。二釋答者。大福大事乃是秘藏。如來佛性此即不簡闡提。闡提寧非秘藏佛性。欲明名字等菩薩故簡闡提通取其餘。欲明理性菩薩故言秘藏如來性也。若無一家圓別之義如何消經(云云)。從迦葉白佛下。第二正答問又兩。一問。二答。初問正是騰上作請。此有遠近。遠則騰初偈十二問。近
{ "translations": [ "現代漢語譯本", "迦葉以『槃以為勝』為論點。而且，此經（指《大般涅槃經》）的當機者（指接受佛法教義的根器成熟者）勝過其他契經（佛經）。在兩種料簡（辨析）中，先提問后回答。提問中，先領會並讚歎主旨，然後表示不解，最後提出疑問。首先，領會主旨的讚歎，即此品之前的內容，是讚歎眾生生起善念；接下來，領會滅除惡唸的讚歎，即前一品末尾的內容。然後，表示不解，如經文所示。最後，提出疑問，有三個方面：一是持戒與犯戒等同的疑問；二是賞善與罰惡不等的疑問；三是難與易的疑問。最初的『何以故』，即是持戒與犯戒等同的疑問。如果光明照入毛孔都能發心，那麼持戒、毀戒、修善、作惡有什麼區別呢？（云云）。接下來，『如來何故說四依義』是不等同的疑問。如來說四依義，本意是賞善罰惡，如果因為光明而發心，那還要賞罰做什麼呢？第三，『如佛言下』是難易的疑問。前面說熙連（一種譬喻，指極長的時間）三恒（指極多的數量）都未能理解經義，這是難。現在說，聽聞經文就能消除煩惱，這是易。既然不理解經義，怎麼能消除迷惑呢？用這個來質疑難易。現在說明，迦葉用別相（差別相）來質疑，是爲了圓滿成就別相的明義，那麼持戒與犯戒的升沉，賞善與罰惡的差異，自然就不同了，怎麼能等同呢？如果就圓融的層面來說，一切都是佛性，為什麼說不等同呢？就別相的層面來說，積累善行才能理解。就圓融的層面來說，以理為解。所以佛陀回答說，『大事大德』就是圓融的意義。二、『佛言去』是回答。又分為兩部分：一是正面回答，二是解釋回答。最初的正面回答分為兩部分：一是簡別去取，二是正面回答。最初的簡別去取分為兩部分：一是簡別一闡提（斷絕善根的人），二是說明其餘的人都能發心。然而，發心不是隨隨便便的，而是大福大事。二、解釋回答，大福大事乃是秘藏，如來佛性，這就不簡別一闡提。一闡提難道不是秘藏佛性嗎？因為說明名字等菩薩，所以簡別一闡提，而普遍攝取其餘的人。想要說明理性菩薩，所以說秘藏如來性。如果沒有一家圓融與別相的意義，怎麼能理解經文呢？（云云）。從『迦葉白佛下』開始，第二部分是正面回答提問，又分為兩部分：一是提問，二是回答。最初的提問，正是承接上面的內容而作的請求。這裡有遠近之分，從遠處來說，是承接最初偈頌的十二個提問；從近處來說", "English version", "Kāśyapa (迦葉，one of the principal disciples of the Buddha) takes 'Nirvana (槃, the ultimate goal of Buddhism) is superior' as the argument. Moreover, this Sutra (經, scripture) (referring to the Mahāparinirvāṇa Sūtra《大般涅槃經》) is superior to other 契經 (Sūtras, scriptures) because of its 當機 (those with mature faculties for receiving Buddhist teachings). In the two 料簡 (discernments, analyses), first a question is posed, then answered. In the question, first, the essence is understood and praised, then disagreement is expressed, and finally, doubts are raised. First, the praise of understanding the essence refers to the content before this chapter, which praises the arising of good thoughts in sentient beings; next, the praise of eliminating evil thoughts refers to the content at the end of the previous chapter. Then, disagreement is expressed, as shown in the scripture. Finally, three doubts are raised: first, the doubt about holding precepts and violating precepts being the same; second, the doubt about rewarding good and punishing evil being unequal; and third, the doubt about difficulty and ease. The initial 'Why is it so (何以故)' is the doubt about holding precepts and violating precepts being the same. If light entering the pores can inspire the mind, then what is the difference between holding precepts, violating precepts, cultivating good, and doing evil? (etc.). Next, 'Why did the Tathāgata (如來, the Buddha) speak of the meaning of the Four Reliances (四依義)' is the doubt about inequality. The original intention of the Tathāgata in speaking of the Four Reliances is to reward good and punish evil. If the mind is inspired by light, then what is the point of rewarding and punishing? Third, 'As the Buddha said (如佛言下)' is the doubt about difficulty and ease. It was said earlier that even after 熙連 (a metaphor for an extremely long time) 三恒 (an immense number) one still could not understand the meaning of the scriptures, which is difficult. Now it is said that hearing the scriptures can eliminate afflictions, which is easy. Since one does not understand the meaning of the scriptures, how can one eliminate delusions? This is used to question the difficulty and ease. Now it is explained that Kāśyapa uses the 別相 (distinctive characteristics) to question, in order to perfectly accomplish the clarification of the meaning of the 別相 (distinctive characteristics), then the rise and fall of holding precepts and violating precepts, and the differences between rewarding good and punishing evil, will naturally be different, so how can they be the same? If we speak from the perspective of 圓融 (perfect harmony), everything is Buddha-nature (佛性), so why say they are not the same? If we speak from the perspective of 別相 (distinctive characteristics), accumulating good deeds is the only way to understand. If we speak from the perspective of 圓融 (perfect harmony), understanding is based on principle. Therefore, the Buddha answered, 'Great matter, great virtue (大事大德)' is the meaning of 圓融 (perfect harmony). Second, 'The Buddha said (佛言去)' is the answer. It is divided into two parts: first, a direct answer, and second, an explanatory answer. The initial direct answer is divided into two parts: first, distinguishing what to take and what to discard, and second, a direct answer. The initial distinguishing of what to take and what to discard is divided into two parts: first, distinguishing icchantikas (一闡提, those who have severed their roots of goodness), and second, explaining that the rest can inspire the mind. However, inspiring the mind is not casual, but a great blessing and a great matter. Second, the explanatory answer, great blessing and great matter are the secret treasure, the Buddha-nature (如來佛性), which does not distinguish icchantikas (一闡提). Are icchantikas (一闡提) not the secret treasure of Buddha-nature (佛)? Because it explains the Bodhisattvas (菩薩) of names, etc., it distinguishes icchantikas (一闡提) and universally includes the rest. If one wants to explain the Bodhisattvas (菩薩) of rationality, then it is said that the secret treasure is the Buddha-nature (如來性). If there is no meaning of the 圓融 (perfect harmony) and 別相* (distinctive characteristics) of a family, how can one understand the scriptures? (etc.). Starting from 'Kāśyapa said to the Buddha (迦葉白佛下)', the second part is the direct answer to the question, which is divided into two parts: first, the question, and second, the answer. The initial question is precisely the request made by continuing the content above. There is a distinction between near and far here. From afar, it is continuing the twelve questions of the initial verse; from near," "" ] }
騰品初之說。從佛告下答又二。初正答后簡闡提。初正答又二。初因經致夢。次嘆經。初因經致夢者。即是答四位菩薩除前置后。但答中四。何者其問菩提因正答其問略舉四耳。得聞涅槃。是名字菩薩。夢見羅剎寤已發心。即觀行菩薩。不墮三惡人天續發。即相似菩薩。是大菩薩。即是分真明文在此(云云)。次嘆經可解。二從善男子去。舉十譬簡闡提文為四。初一譬雙簡。次一譬別簡。三四譬重雙簡。四四譬重別簡。初譬除闡提取善根故言雙簡。虛空譬法身。云譬報身。雷雨譬應身說法。大地下田陂池譬四位菩薩。枯木石山高原堆阜。喻于闡提不受佛教。次一譬唯簡闡提。是故云別。三四譬中初譬可見。第二譬中言藥樹王和乳酪六物者。舊云依經作六行觀。若未譬長行散說。丸譬偈頌。涂創譬聞慧。熏譬思慧。涂目譬修慧。見譬讀。嗅譬誦。根譬法說。葉譬譬說。取身譬理味。取皮譬文言(云云)。開善但九譬不取最後金剛譬。前第六金剛譬中雲白羊角。釋論雲山羊角(云云)。迦葉白佛下。是品中第二但前答未發心是生善之義。次答三問是滅惡之義。生善滅惡是菩提要路得佛近因。迦葉為後世開眼故有斯問。就滅惡三問即滅三障。初答云何于大眾而得無所畏。是滅業障。次答云何處濁世不污如蓮華。是滅報障。三
【現代漢語翻譯】 現代漢語譯本： 關於騰品初之說的解釋。從佛陀的回答開始，分為兩個部分。第一部分是正面回答，第二部分是簡要闡述一闡提（Icchantika，斷善根者）。第一部分正面回答又分為兩個部分。首先是因經書而做夢，其次是讚歎經書。首先，因經書而做夢，這實際上是回答四位菩薩的問題，將原來的順序顛倒，只回答了中間的四位。為什麼這樣說呢？因為提問的是菩提之因，而回答則簡要地列舉了四種。『得聞涅槃』指的是名字菩薩（Nāma-bodhisattva，僅有菩薩之名者）。『夢見羅剎，醒來后發心』指的是觀行菩薩（Prayoga-bodhisattva，開始修行者）。『不墮三惡道，在人天道中繼續發心』指的是相似菩薩（Sadrsha-bodhisattva，修行近似於真者）。『是大菩薩』指的是分真菩薩（Satya-bodhisattva，證得部分真理者），經文中對此有明確說明（此處省略具體內容）。接下來是讚歎經書，內容容易理解。 第二部分從『善男子』開始，列舉了十個比喻來簡要闡述一闡提，分為四個小部分。第一個比喻是同時簡要說明，第二個比喻是分別簡要說明，第三和第四個比喻是重複同時簡要說明，第五到第八個比喻是重複分別簡要說明。第一個比喻同時排除一闡提並提取善根，所以說是同時簡要說明。虛空比喻法身（Dharmakāya，佛的法性之身），云比喻報身（Sambhogakāya，佛的報應之身），雷雨比喻應身（Nirmāṇakāya，佛的化身）說法，大地、下田、陂池比喻四位菩薩。枯木、石山、高原、堆阜比喻一闡提不接受佛教。 第二個比喻只簡要說明一闡提，所以說是分別簡要說明。第三到第六個比喻中，第一個比喻容易理解。第二個比喻中提到的藥樹王、和乳酪等六種事物，舊的說法是依據經書進行六行觀。如果還沒有比喻長行散說，丸比喻偈頌，涂創比喻聞慧（Srutamayaprajna，聽聞佛法所得的智慧），熏比喻思慧（Cintamayaprajna，思考佛法所得的智慧），涂目比喻修慧（Bhavanamayaprajna，修行佛法所得的智慧），見比喻讀，嗅比喻誦，根比喻法說，葉比喻譬說，取身比喻理味，取皮比喻文言（此處省略具體內容）。開善只用了九個比喻，沒有采用最後的金剛比喻。前面第六個金剛比喻中提到了白羊角，《釋論》中說是山羊角（此處省略具體內容）。 迦葉（Kasyapa，佛陀的弟子）對佛說以下的內容，是這一品中第二部分，只是前面回答了未發心是產生善的意義。接下來回答了三個問題，是滅除惡的意義。產生善，滅除惡，是菩提（Bodhi，覺悟）的必經之路，是成佛的近因。迦葉爲了後世眾生開啟智慧之眼，所以才有這樣的提問。就滅除惡而言，三個問題分別對應滅除三種障礙。首先回答『如何在眾人之中獲得無所畏懼』，這是滅除業障。其次回答『如何在濁世之中不被污染，如同蓮花』，這是滅除報障。第三...
【English Translation】 English version: Regarding the explanation of Teng Pin's initial discourse. Starting from the Buddha's response, it is divided into two parts. The first part is the direct answer, and the second part is a brief explanation of Icchantika (those who have severed their roots of goodness). The first part, the direct answer, is further divided into two parts. First, dreaming due to the scriptures; second, praising the scriptures. First, dreaming due to the scriptures, this is actually answering the question of the four Bodhisattvas, reversing the original order, and only answering the middle four. Why is this so? Because the question is about the cause of Bodhi, and the answer briefly lists four. 'Hearing Nirvana' refers to the Nāma-bodhisattva (Bodhisattva in name only). 'Dreaming of Rakshasa and resolving to attain enlightenment upon awakening' refers to the Prayoga-bodhisattva (Bodhisattva in practice). 'Not falling into the three evil realms and continuing to aspire in the realms of humans and gods' refers to the Sadrsha-bodhisattva (Bodhisattva in semblance). 'Is a great Bodhisattva' refers to the Satya-bodhisattva (Bodhisattva in truth), which is clearly stated in the scripture (details omitted here). Next is praising the scriptures, which is easy to understand. The second part starts from 'Good man', listing ten metaphors to briefly explain Icchantika, divided into four sub-parts. The first metaphor is a simultaneous brief explanation, the second metaphor is a separate brief explanation, the third and fourth metaphors are repeated simultaneous brief explanations, and the fifth to eighth metaphors are repeated separate brief explanations. The first metaphor simultaneously excludes Icchantika and extracts good roots, so it is said to be a simultaneous brief explanation. The void is a metaphor for Dharmakāya (the Dharma body of the Buddha), clouds are a metaphor for Sambhogakāya (the reward body of the Buddha), thunder and rain are a metaphor for Nirmāṇakāya (the transformation body of the Buddha) preaching the Dharma, and the earth, lower fields, ponds, and pools are metaphors for the four Bodhisattvas. Withered trees, rocky mountains, plateaus, and mounds are metaphors for Icchantika not accepting Buddhism. The second metaphor only briefly explains Icchantika, so it is said to be a separate brief explanation. In the third to sixth metaphors, the first metaphor is easy to understand. In the second metaphor, the medicine tree king, and the six things like ghee and cheese, the old saying is to perform six-line contemplation according to the scriptures. If there is no metaphor for long prose, the pill is a metaphor for Gathas, applying to wounds is a metaphor for Srutamayaprajna (wisdom gained from hearing the Dharma), fumigation is a metaphor for Cintamayaprajna (wisdom gained from thinking about the Dharma), applying to the eyes is a metaphor for Bhavanamayaprajna (wisdom gained from practicing the Dharma), seeing is a metaphor for reading, smelling is a metaphor for reciting, the root is a metaphor for Dharma preaching, the leaf is a metaphor for metaphorical preaching, taking the body is a metaphor for the taste of truth, and taking the skin is a metaphor for literary language (details omitted here). Kaishan only used nine metaphors and did not use the last Vajra metaphor. The previous sixth Vajra metaphor mentioned white sheep horns, and the Shastra said goat horns (details omitted here). Kasyapa (the Buddha's disciple) said the following to the Buddha, which is the second part of this chapter, only the previous answer that not aspiring is the meaning of generating good. Next, answering the three questions is the meaning of eliminating evil. Generating good and eliminating evil are the necessary paths to Bodhi (enlightenment), and are the near cause of becoming a Buddha. Kasyapa asked these questions in order to open the eyes of wisdom for future generations. In terms of eliminating evil, the three questions correspond to eliminating the three obstacles. First, answering 'How to gain fearlessness in the midst of the crowd', this is eliminating karmic obstacles. Second, answering 'How to be unpolluted in the turbid world, like a lotus flower', this is eliminating retribution obstacles. Third...
答云何處煩惱煩惱不能染。是滅煩惱障。今舉三偈以答初問。前二偈明懺悔滅業障。后一偈明護法滅業障。即是改惡修功補過。通論懺悔凡有十意。謂逆順各十如別記。懺護是其二也。懺中二。初偈舉非。次偈顯是。初約惡以明懺悔。先舉偈問。次釋偈為答可見。二迦葉復言下。是約善以明懺悔。亦先舉偈問。次釋偈為答。凡三番釋偈。初番見所作即現在。生死際即過去。至無至處即未來。通懺三世業障。次番舉非。不見所作謂一闡提。后從若有菩薩所作善業即是舉是。二作惡不即受下第三偈。是護法滅業。護法力大能滅業障。復感長壽不壞眷屬等。亦先舉偈次釋。釋此偈有四意。初舉非。次明是。三重舉非。四嘆經。初舉非中。河西云。天竺熱停乳少時自然成酪。文明惡即不受報。不如乳即成酪。而文不更安不字者不須加之以上不字而冠于下。次譬如王使下。明是正以護法滅業障。先譬后合。王譬佛。使譬四依。善談論譬內智慧。巧于方便譬外能說法。實智居懷巧說外化如是之人能護法利他。奉命即傳佛旨。他國是入生死。寧喪身命不匿教者。身輕法重死身弘法合譬可見。三善男子有一闡提下。重舉非更出前偈。四是故當知下嘆經。先嘆滅惡。如蓮華下嘆生善。皆可見。複次善男子如優缽羅下是品第三答上云何處濁
【現代漢語翻譯】 答：云何處煩惱煩惱不能染？是滅煩惱障。（答：什麼地方的煩惱不能被煩惱所污染？是滅除煩惱的障礙。）現在用三個偈頌來回答最初的問題。前兩個偈頌說明懺悔可以滅除業障，后一個偈頌說明護持佛法可以滅除業障，也就是改正錯誤，修習功德，彌補過失。總的來說，懺悔有十種含義，包括順逆各十種，如其他記載所述。懺悔和護法是其中的兩種。懺悔又分為兩部分。第一個偈頌指出錯誤，第二個偈頌闡明正確。第一個偈頌從惡的角度來說明懺悔。先提出偈頌，然後解釋偈頌作為回答，這是顯而易見的。 二、迦葉復言下，是約善以明懺悔。（第二，迦葉又說，這是從善的角度來說明懺悔。）也是先提出偈頌，然後解釋偈頌作為回答。總共有三番解釋偈頌。第一番，『見所作』指的是現在，『生死際』指的是過去，『至無至處』指的是未來，總共懺悔三世的業障。第二番，指出錯誤，『不見所作』指的是一闡提（斷善根的人）。後面從『若有菩薩所作善業』開始，就是闡明正確。二、作惡不即受下第三偈，是護法滅業。（第二，作惡不立即受報的第三個偈頌，是護持佛法滅除業障。）護持佛法的力量很大，能夠滅除業障，還能感得長壽，不失去眷屬等等。也是先提出偈頌，然後解釋偈頌。解釋這個偈頌有四個含義。首先指出錯誤，其次闡明正確，再次重複指出錯誤，最後讚歎經典。首先指出錯誤，河西說，天竺炎熱，停放的牛奶在短時間內自然變成奶酪，說明作惡不立即受報。不如牛奶立即變成奶酪。而文中沒有再加『不』字，是因為不需要在下面加上『不』字。 次譬如王使下，明是正以護法滅業障。（其次，譬如國王的使者，說明正確，用護持佛法來滅除業障。）先用比喻，然後總結。國王比喻佛，使者比喻四依（比丘、比丘尼、優婆塞、優婆夷）。善於談論比喻內在的智慧，善於方便比喻外在能夠說法。真正的智慧在心中，巧妙的言辭在外宣揚教化，這樣的人能夠護持佛法，利益他人。奉命就是傳達佛的旨意，他國就是進入生死輪迴。寧可喪失生命也不隱瞞教義的人，身輕法重，犧牲生命來弘揚佛法，總結比喻，這是顯而易見的。 三、善男子有一闡提下，重舉非更出前偈。（第三，善男子，有一闡提，再次指出錯誤，重複前面的偈頌。）四、是故當知下嘆經。（第四，因此應當知道，下面讚歎經典。）先讚歎滅除惡業，如蓮花，下面讚歎產生善業，這些都是顯而易見的。複次，善男子，如優缽羅下是品第三答上云何處濁。（再次，善男子，如優缽羅，這是第三品，回答上面說的什麼地方是污濁的。）
【English Translation】 Answer: Where does affliction not defile affliction? It is the eradication of the obstacle of affliction. Now, three verses are presented to answer the initial question. The first two verses explain that repentance can eliminate karmic obstacles, and the last verse explains that protecting the Dharma can eliminate karmic obstacles, which means correcting errors, cultivating merits, and making up for faults. Generally speaking, repentance has ten meanings, including ten each in direct and reverse order, as described in other records. Repentance and Dharma protection are two of them. Repentance is further divided into two parts. The first verse points out errors, and the second verse clarifies what is correct. The first verse explains repentance from the perspective of evil. First, the verse is presented, and then the verse is explained as an answer, which is obvious. Second, 'Kāśyapa further said,' which explains repentance from the perspective of good. It also first presents the verse and then explains the verse as an answer. There are a total of three explanations of the verse. The first explanation, 'seeing what is done' refers to the present, 'the boundary of birth and death' refers to the past, and 'the place of no arrival' refers to the future, altogether repenting the karmic obstacles of the three lifetimes. The second explanation points out the error, 'not seeing what is done' refers to an icchantika (one who has severed their roots of goodness). The part starting from 'if a Bodhisattva performs good deeds' clarifies what is correct. Second, the third verse, 'evil deeds are not immediately received,' is about protecting the Dharma to eliminate karma. The power of protecting the Dharma is great, capable of eliminating karmic obstacles, and also capable of gaining longevity, not losing family members, and so on. It also first presents the verse and then explains the verse. There are four meanings in explaining this verse. First, it points out the error, second, it clarifies what is correct, third, it repeats pointing out the error, and finally, it praises the scripture. First, it points out the error. The He Xi commentary says that in hot India, milk left out for a short time naturally turns into cheese, indicating that evil deeds are not immediately received as retribution. It is not like milk immediately turning into cheese. And the word 'not' is not added again in the text because it is not necessary to add 'not' below. Next, 'like a king's messenger,' clarifies what is correct, using Dharma protection to eliminate karmic obstacles. First, it uses a metaphor, and then it summarizes. The king is a metaphor for the Buddha, and the messenger is a metaphor for the four supports (bhikshus, bhikshunis, upasakas, and upasikas). Being good at discussion is a metaphor for inner wisdom, and being good at skillful means is a metaphor for being able to preach the Dharma externally. True wisdom is in the heart, and skillful words proclaim teachings externally. Such a person can protect the Dharma and benefit others. Obeying orders means conveying the Buddha's message, and other countries mean entering the cycle of birth and death. Those who would rather lose their lives than conceal the teachings, valuing the Dharma over their lives, sacrificing their lives to propagate the Dharma, summarizing the metaphor, this is obvious. Third, 'Good man, there is an icchantika,' again points out the error, repeating the previous verse. Fourth, 'Therefore, you should know,' below praises the scripture. First, it praises the elimination of evil karma, like a lotus flower, and below it praises the generation of good karma, all of which are obvious. Furthermore, 'Good man, like an utpala flower,' this is the third chapter, answering the question above, 'where is impurity?'
世不污如蓮華滅報障之問。文為兩。初舉華喻正答。次舉風喻助答此釋報障。云何說華生淤泥耶。蓋由煩惱能成於報。如華生泥相緣由故。明於煩惱正意在報可尋。複次譬如良醫下。品第四答上云何處煩惱煩惱不能染。是答滅煩惱障問。凡十四譬。初十二譬譬所說教。次兩譬譬能說人。初譬教中。初一譬譬昔小教。先譬次合。初譬譬昔教。八種譬八正。文云無常不凈等五門因緣慈悲不凈觀為八種。阿薩阇無的翻。義言無可治。次良醫譬今教可解。第三如文。次第四譬雙明生善滅惡為三。一正舉譬。二更問答料簡。三重舉譬。初譬次合。舊解吐懺現在下懺過去通生善滅惡為涂身。別持滅惡為灌鼻。求理為熏。受持文言為洗。持偈頌為丸。持長行為散。興皇分此八句。初四句譬昔無常。吐譬苦。下譬無常。涂身譬無我。不凈譬灌鼻。后四句譬今教。常德譬熏。凈德譬洗。樂德譬丸。我德譬散。貧愚不服醫將還家。舊解云眾生顛倒憚教不受故言不肯服。將還家者示三塗苦報是罪樓處所。興皇云。一說不受再更為說。今明慈悲是聖人之家慈心為說故言將還。女人產者。舊云女人譬生善。阇樓此言兒衣。兒譬常解。衣譬煩惱。煩惱難除譬衣不出。興皇云。女譬菩薩。產譬正觀。衣譬常無常兩教。夫兒衣裹兒。兒若出者衣亦須去。
【現代漢語翻譯】 現代漢語譯本 關於『世間不被污染如同蓮花，從而滅除報障』的提問。經文分為兩部分。首先用蓮花作比喻正面回答，其次用風作比喻輔助回答，以此解釋報障。問：『為什麼說蓮花生長在淤泥中呢？』因為煩惱能夠形成果報，就像蓮花從淤泥中生長一樣，這是相互關聯的原因。這表明，理解煩惱的關鍵在於理解果報。其次，『譬如良醫』（例如良醫）以下的內容，是第四品，回答了上面『煩惱存在於何處，煩惱不能染污』的問題，這是回答滅除煩惱障的提問。總共有十四個比喻。最初的十二個比喻是比喻所說的教義，接下來的兩個比喻是比喻能說法的人。在比喻教義的部分，最初的一個比喻是比喻過去的小乘教法。先是比喻，然後是合喻。最初的比喻是比喻過去的教法，八種比喻對應八正道。經文中說的『無常、不凈』等五門，因緣、慈悲、不凈觀，合起來是八種。『阿薩阇』（Asajja）沒有對應的翻譯，意義是無可救治。其次，良醫的比喻說明了現在的教法是可以理解的。第三個比喻如經文所示。第四個比喻同時說明了生善和滅惡，分為三個部分。一是直接舉出比喻，二是進一步問答來辨析，三是再次舉出比喻。先是比喻，然後是合喻。舊的解釋認為，吐出是懺悔現在，向下是懺悔過去，都能夠生善滅惡，如同涂身。分別持有是滅惡，如同灌鼻。尋求真理如同薰香。接受並持誦經文如同洗滌。持誦偈頌如同藥丸。持誦長行文如同散藥。興皇法師將這八句分為兩部分，前四句比喻過去的無常，吐出比喻苦，向下比喻無常，涂身比喻無我，不凈比喻灌鼻。后四句比喻現在的教法，常德比喻薰香，凈德比喻洗滌，樂德比喻藥丸，我德比喻散藥。貧窮愚昧的人不肯服藥，醫生只好回家。舊的解釋說，眾生顛倒，害怕教法而不接受，所以說不肯服藥。將還家，是顯示三塗的苦報，是罪惡的樓閣所在。興皇法師說，一種說法是不接受，再換一種說法。現在說明慈悲是聖人之家，用慈悲心為他們說法，所以說將還。女人生產，舊的解釋說，女人比喻生善，『阇樓』（Jālarū）這裡指嬰兒的衣服。嬰兒比喻常，衣服比喻煩惱。煩惱難以去除，就像嬰兒的衣服難以脫下。興皇法師說，女人比喻菩薩，生產比喻正觀，衣服比喻常和無常兩種教法。嬰兒被衣服包裹著，如果嬰兒要出來，衣服也必須脫去。
【English Translation】 English version The question of 'being unpolluted by the world like a lotus, thereby extinguishing the retributional obstacles'. The text is in two parts. First, the lotus is used as a metaphor to answer directly, and then the wind is used as a metaphor to assist in answering, thereby explaining the retributional obstacles. Question: 'Why is it said that the lotus grows in the mud?' Because afflictions can form retribution, just as the lotus grows from the mud, which is the reason for their interdependence. This shows that the key to understanding afflictions lies in understanding retribution. Secondly, the content from 'like a good doctor' onwards is the fourth chapter, answering the question above, 'Where do afflictions exist, and how can afflictions not pollute?', which is answering the question of extinguishing afflictive obstacles. There are a total of fourteen metaphors. The first twelve metaphors are metaphors for the teachings being spoken, and the next two metaphors are metaphors for the person who can speak the Dharma. In the part of metaphors for the teachings, the first metaphor is a metaphor for the past Hinayana teachings. First the metaphor, then the combination of metaphors. The first metaphor is a metaphor for the past teachings, and the eight metaphors correspond to the Eightfold Noble Path. The 'impermanence, impurity' and other five gates mentioned in the text, along with conditions, loving-kindness, and the contemplation of impurity, together make up eight types. 'Asajja' (阿薩阇) has no corresponding translation, and its meaning is incurable. Secondly, the metaphor of the good doctor explains that the current teachings can be understood. The third metaphor is as shown in the text. The fourth metaphor simultaneously explains the generation of good and the elimination of evil, divided into three parts. First, the metaphor is directly cited, second, further questions and answers are used to discern, and third, the metaphor is cited again. First the metaphor, then the combination of metaphors. The old explanation believes that vomiting is repentance of the present, and going downwards is repentance of the past, both of which can generate good and eliminate evil, like smearing the body. Holding separately is eliminating evil, like irrigating the nose. Seeking truth is like incense. Accepting and reciting the scriptures is like washing. Reciting verses is like pills. Reciting long passages is like powder. Master Xinghuang divides these eight sentences into two parts. The first four sentences are metaphors for the past impermanence, vomiting is a metaphor for suffering, going downwards is a metaphor for impermanence, smearing the body is a metaphor for no-self, and impurity is a metaphor for irrigating the nose. The last four sentences are metaphors for the current teachings, the virtue of permanence is a metaphor for incense, the virtue of purity is a metaphor for washing, the virtue of bliss is a metaphor for pills, and the virtue of self is a metaphor for powder. Poor and foolish people are unwilling to take medicine, so the doctor has to go home. The old explanation says that sentient beings are inverted, fearing the teachings and not accepting them, so it is said that they are unwilling to take medicine. 'Returning home' shows the suffering of the three evil realms, which is the place of the tower of sin. Master Xinghuang said that one explanation is that if they don't accept it, change to another explanation. Now it is explained that loving-kindness is the home of the sages, and speaking to them with loving-kindness, so it is said 'returning home'. A woman giving birth, the old explanation says that a woman is a metaphor for generating good, 'Jālarū' (阇樓) here refers to the baby's clothes. The baby is a metaphor for permanence, and the clothes are a metaphor for afflictions. Afflictions are difficult to remove, just like the baby's clothes are difficult to take off. Master Xinghuang said that a woman is a metaphor for a Bodhisattva, giving birth is a metaphor for right view, and clothes are a metaphor for the two teachings of permanence and impermanence. The baby is wrapped in clothes, and if the baby wants to come out, the clothes must also be taken off.
若不出者反為大患。常無常教本生中觀。觀解若成此教須去。教若不去反覆成病。下雙合二譬可見。次料簡中先問次佛答亦可見。三如彼嬰兒。即重舉譬還明前意正觀漸增。如嬰兒長大。先藉教生解。故言是醫最良。藥病不同故言善解。一切眾生未聞經時常處無明。故言我本處胎。與母藥者母譬經教。藥譬常與無常相治。病去解生故言安隱。惑心既解還嘆于教。故言奇哉。十月者二解。一云十使所覆。二云十地行滿。推干去濕者。舊云。慢為干愛為濕。興皇云。二乘如干凡夫如濕。除不凈者舊云除無明。興皇云。除斷常諸倒容受中道故言長養其身。犯四重下合譬可尋。複次譬如良醫下第五譬。解者不同。一云醫譬佛。子譬菩薩。藥譬經教。二云醫通譬此教。子譬持戒滅罪。蛇譬謗法。蛇似於龍。謗似闡提。龍譬五逆。蝮譬四重。良藥譬理。涂屣譬教。觸毒譬破謗法之心。又云屣是下物譬不善心。不善被調能破惡毒。譬如有人以毒涂鼓。下第六譬。人譬佛。毒藥譬今教。涂鼓譬著教。又云人譬此經。雖無心欲聞遇時聞者必能斷惑。譬如闇夜是第七譬。昔教如夜今教如明。猶如天雨是第八譬。八十者三解。一云應言八千。如持品中八千得記是也。出經者誤為八十。二云外國本有八十人受記。此文不來故無。三云此非人數乃
【現代漢語翻譯】 現代漢語譯本 若不去除這些，反而會成為大患。『常』和『無常』的教義、本生故事以及中觀思想。如果對『觀』的理解已經形成，那麼這些教義就應該放下。如果教義不放下，反覆思量反而會成為一種病態。下面兩個比喻可以說明這一點。接下來在『料簡』中，先是提問，然後佛陀回答，這也是顯而易見的。第三個比喻是『如彼嬰兒』，這是再次舉例，進一步闡明之前的含義，即正觀逐漸增長，就像嬰兒長大一樣。最初憑藉教義產生理解，所以說（佛）是最好的醫生。因為藥和病不同，所以說（佛）善於理解。一切眾生在沒有聽聞佛經的時候，常常處於無明之中，所以說『我本處胎』。給予母親藥物的人，母親比喻經教，藥物比喻『常』和『無常』相互對治。病去除，理解產生，所以說『安隱』（平安）。迷惑之心解除后，反而讚歎教義，所以說『奇哉』。『十月』有兩種解釋：一種說法是被十使（十種煩惱）所覆蓋；另一種說法是十地（菩薩修行的十個階段）的修行圓滿。『推干去濕』，舊的說法是，『慢』是干，『愛』是濕。興皇法師說，二乘（聲聞乘和緣覺乘）像干，凡夫像濕。『除不凈』，舊的說法是去除無明。興皇法師說，去除斷見和常見等各種顛倒，容納中道，所以說『長養其身』。『犯四重』以下的比喻可以自己理解。接下來，『譬如良醫』是第五個比喻。對此的解釋不同：一種說法是，醫生比喻佛，兒子比喻菩薩，藥物比喻經教；另一種說法是，醫生可以比喻這個教義，兒子比喻持戒滅罪，蛇比喻誹謗佛法。蛇類似於龍，誹謗類似於一闡提（斷善根的人）。龍比喻五逆罪，蝮蛇比喻四重罪。良藥比喻真理，塗在鞋子上的東西比喻教義。接觸毒藥比喻破除誹謗佛法之心。還有一種說法是，鞋子是低下的東西，比喻不善的心。不善的心被調伏，能夠破除惡毒。『譬如有人以毒涂鼓』是第六個比喻。人比喻佛，毒藥比喻現在的教義，塗在鼓上比喻執著于教義。還有一種說法是，人比喻這部經，即使沒有想要聽聞的心，遇到時聽聞的人也必定能夠斷除迷惑。『譬如闇夜』是第七個比喻。過去的教義像黑夜，現在的教義像光明。『猶如天雨』是第八個比喻。『八十』有三種解釋：一種說法是應該說『八千』，就像《持品》中八千人得到授記一樣。『出經者』錯誤地寫成了『八十』。第二種說法是，外國的版本有八十人得到授記，但這段文字沒有傳過來，所以沒有。第三種說法是，這並非人數，而是......
【English Translation】 English version If these are not removed, they will become a great affliction. The teachings of 'permanence' and 'impermanence', Jataka tales, and Madhyamaka (Middle Way) thought. If the understanding of 'contemplation' (觀, guan) has been formed, then these teachings should be put down. If the teachings are not put down, repeated contemplation will become a disease. The following two metaphors illustrate this point. Next, in the 'examination' (料簡, liaojian), first there is a question, and then the Buddha answers, which is also obvious. The third metaphor is 'like that infant', which is another example to further clarify the previous meaning, that is, right contemplation gradually increases, just like an infant growing up. Initially, understanding arises through teachings, so it is said that (the Buddha) is the best doctor. Because medicine and disease are different, it is said that (the Buddha) is good at understanding. All sentient beings are often in ignorance when they have not heard the Buddhist scriptures, so it is said 'I was originally in the womb'. The person who gives medicine to the mother, the mother is a metaphor for the scriptures and teachings, and the medicine is a metaphor for 'permanence' and 'impermanence' counteracting each other. The disease is removed, and understanding arises, so it is said 'peace' (安隱, anwen). After the confused mind is resolved, it praises the teachings, so it is said 'wonderful'. 'Ten months' has two explanations: one is that it is covered by the ten envoys (ten afflictions); the other is that the practice of the ten grounds (ten stages of Bodhisattva practice) is complete. 'Removing dryness and dampness', the old saying is that 'pride' is dry and 'love' is damp. Dharma Master Xinghuang said that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like dry, and ordinary people are like damp. 'Removing impurity', the old saying is to remove ignorance. Dharma Master Xinghuang said that removing various inversions such as annihilationism and eternalism, and accommodating the Middle Way, so it is said 'nourishing the body'. The metaphor below 'committing the four grave offenses' can be understood by oneself. Next, 'like a good doctor' is the fifth metaphor. There are different explanations for this: one is that the doctor is a metaphor for the Buddha, the son is a metaphor for the Bodhisattva, and the medicine is a metaphor for the scriptures and teachings; another is that the doctor can be a metaphor for this teaching, the son is a metaphor for upholding precepts and eliminating sins, and the snake is a metaphor for slandering the Dharma. The snake is similar to a dragon, and slander is similar to an icchantika (a person who has cut off the roots of goodness). The dragon is a metaphor for the five rebellious acts, and the viper is a metaphor for the four grave offenses. Good medicine is a metaphor for truth, and the thing smeared on the shoes is a metaphor for teaching. Touching poison is a metaphor for breaking the mind of slandering the Dharma. Another saying is that shoes are inferior things, a metaphor for unkind minds. An unkind mind is subdued and can break evil poison. 'Like someone who smears poison on a drum' is the sixth metaphor. The person is a metaphor for the Buddha, the poison is a metaphor for the current teaching, and smearing it on the drum is a metaphor for being attached to the teaching. Another saying is that the person is a metaphor for this sutra, and even if there is no intention to listen, the person who hears it when they encounter it will surely be able to cut off delusion. 'Like a dark night' is the seventh metaphor. The past teachings are like the dark night, and the current teachings are like light. 'Like heavenly rain' is the eighth metaphor. 'Eighty' has three explanations: one is that it should be said 'eight thousand', just like in the Holding Chapter (持品, chipin), eight thousand people received predictions. The 'person who transcribed the sutra' mistakenly wrote 'eighty'. The second saying is that there were eighty people in the foreign version who received predictions, but this passage was not transmitted, so it is not there. The third saying is that this is not a number of people, but...
是指于諸老聲聞年已朽邁於法華中方得信解。后之兩解不可承用。若定以八十為數。數陜不該諸得記人。若定是年何必並同有過有少故不可用。秋收冬藏是第九譬。雖非正譬教。要因於教得收藏故。聞他人子是第十譬。醫譬此經。使譬弘者。又言是滅罪生福章句。他人子者往是佛子起逆起重即成他子。非人所持譬被外誘。卿若遲晚我當自去者。譬弘經人不稱化緣佛當自化。又遲晚者即是差機。若能詣理即是自往。聾人是第十一譬。譬如良醫是第十二譬。王譬犯罪眾生。必死病者譬必入惡道。王不信者譬不受此教。不見腹內者不見未來。下藥譬懺悔昔罪。王不肯服譬諸眾生不肯懺悔。以咒力故令隱處生創者譬經之力令于夢中見墮地獄(云云)。複次善男子下。有兩譬。是第二說教之人文為兩。先譬昔教主。后譬今教主。上十二譬亦爾。前一譬譬昔教。后十一譬譬今教。初中昔教云八術。今云過八。又下文中合譬皆以佛菩薩合之。以是得知譬今昔教主。從譬如大船去。品中第五答上生死大海中雲何作船師之問。前答除障但自解縛。今答船師能解他縛。前是因時藉經獲自行力。今是果時藉經有化他力。前是法身善逝力。今是應身應來力。文舉四譬。前二譬是正答。后兩譬嘆經助答。就初明船未明船師。后譬具明船師及所度人
【現代漢語翻譯】 現代漢語譯本 指的是那些年老的聲聞弟子（Śrāvaka，聽聞佛陀教誨而證悟的弟子），他們年事已高，在《法華經》（Lotus Sūtra）中才得以信受和理解。後來的兩種解釋不可採用。如果一定要以八十歲為標準，那麼年齡範圍就無法涵蓋所有得到授記的人。如果一定要限定在某一年，那麼年齡又必然有大有小，所以這個說法不可取。『秋收冬藏』是第九個比喻，雖然不是直接比喻教義，但因為教義能夠使人得到收藏（善法）的緣故，所以可以算作比喻。《聞他人子》是第十個比喻，用醫生來比喻這部經，用使者來比喻弘揚經典的人。又說這是滅罪生福的章句。其中的『他人子』，指的是過去是佛子，但因為造了逆罪或重罪，就變成了『他人之子』。『非人所持譬被外誘』，比喻被外道所誘惑。而『卿若遲晚我當自去』，比喻弘揚經典的人如果不稱職，佛陀將會親自教化。而『遲晚』，就是錯失了時機。如果能夠領悟真理，那就是『自往』。聾人是第十一個比喻，良醫是第十二個比喻。國王比喻犯罪的眾生，必死的病人比喻必定墮入惡道。國王不相信，比喻不接受此教。不見腹內，比喻不見未來。下藥比喻懺悔過去的罪業。國王不肯服藥，比喻眾生不肯懺悔。因為咒力的緣故，使隱處生瘡，比喻經典的力量，使人在夢中見到墮入地獄的情景（等等）。 其次，『善男子』以下，有兩個比喻，是第二種說法，將教化之人分為兩種。先比喻過去的教主，后比喻現在的教主。上面的十二個比喻也是如此，前一個比喻比喻過去的教法，后十一個比喻比喻現在的教法。最初的比喻中，過去的教法有八種術，現在說超過八種。而且下文中的比喻都是用佛和菩薩來比喻，由此可知是比喻過去和現在的教主。從『譬如大船』開始，是品中第五個問題，回答上面關於在生死大海中如何做船師的提問。前面的回答是去除障礙，只是自己解脫束縛。現在的回答是船師能夠解脫他人的束縛。前面是在因地時，憑藉經典獲得自身修行的力量。現在是在果地時，憑藉經典有教化他人的力量。前面是法身善逝（Tathāgata，如來）的力量，現在是應身應來（化身）的力量。文中舉了四個比喻，前兩個比喻是正面回答，后兩個比喻是讚歎經典，輔助回答。在最初的比喻中，只說明瞭船，沒有說明船師。後面的比喻則完整地說明了船師以及所度化的人。
【English Translation】 English version This refers to those elderly Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), who, being advanced in years, were able to believe and understand the Lotus Sūtra only at that stage. The subsequent two interpretations are not to be adopted. If one insists on using eighty years as the standard, then the age range would not encompass all those who received predictions of Buddhahood. If one insists on limiting it to a specific year, then the ages would inevitably vary, some being older and some younger, so this explanation is untenable. 'Autumn harvest and winter storage' is the ninth analogy. Although it is not a direct analogy for the teachings, it can be considered an analogy because the teachings enable one to accumulate (wholesome qualities). 'Hearing of another's child' is the tenth analogy, using a doctor to represent this Sūtra and a messenger to represent those who propagate the Sūtra. It is also said that these are verses for eradicating sins and generating blessings. The 'child of another' refers to those who were once children of the Buddha but became 'children of another' due to committing rebellious or grave offenses. 'Not held by humans' is analogous to being seduced by external paths. And 'If you are late, I will go myself' is analogous to the Buddha personally teaching if those who propagate the Sūtra are not competent. 'Late' refers to missing the opportune moment. If one can comprehend the truth, that is 'going oneself'. The deaf person is the eleventh analogy, and the good doctor is the twelfth analogy. The king represents sentient beings who have committed offenses, and the terminally ill patient represents those who are destined to fall into evil realms. The king's disbelief represents not accepting these teachings. Not seeing the internal organs represents not seeing the future. Administering medicine represents repenting of past sins. The king's refusal to take the medicine represents sentient beings' unwillingness to repent. Because of the power of the mantra, sores appear in hidden places, which is analogous to the power of the Sūtra causing one to see visions of falling into hell in dreams (and so on). Furthermore, the section beginning with 'Good men' contains two analogies, which represent the second way of speaking, dividing those who teach into two types. The first analogy represents the past teacher, and the second represents the present teacher. The above twelve analogies are also similar, with the first analogy representing the past teachings and the subsequent eleven analogies representing the present teachings. In the initial analogy, the past teachings had eight arts, while now it is said to be more than eight. Moreover, the analogies in the following text all use Buddhas and Bodhisattvas to represent them, from which it can be understood that they are analogies for the past and present teachers. Starting from 'Like a great ship', it is the fifth question in the chapter, answering the question above about how to be a captain in the ocean of birth and death. The previous answer was about removing obstacles and only freeing oneself from bondage. The current answer is that the captain can free others from bondage. The former is about gaining the power of self-cultivation by relying on the Sūtra during the causal stage. The latter is about having the power to transform others by relying on the Sūtra during the resultant stage. The former is the power of the Dharmakāya (Dharma Body) Tathāgata (Thus Come One), and the latter is the power of the Nirmāṇakāya (Transformation Body) who comes in response. The text cites four analogies, with the first two being direct answers and the last two being praises of the Sūtra, assisting the answer. In the initial analogy, only the ship is explained, not the captain. The subsequent analogy fully explains the captain and those who are being ferried across.
。船譬涅槃。師即化主。所度之人即受化者。風及風王兩譬並嘆經教如文。複次如蛇脫故皮。即答第六應去之問。問云何捨生死如蛇脫故皮。此中還舉蛇喻為答文有兩譬。前蛇喻是正答。次金師譬助答。蛇譬譬一方應去。金師譬處處應來處處應去(云云)。複次如庵羅樹下。是品中第七答云何觀三寶猶如天意樹。今還舉人間樹為答天樹。隨天欲見華果長短。悉隨天意譬佛適緣。宜見生王宮。宜見滅雙樹(云云)。人樹三時榮枯不同。取其譬便亦應無在。文為五。一明佛身有三異。二明如來密語。三明興衰。四勸立丈夫志。五論起沒。前三是三寶。佛身是佛寶。密語是法寶。興衰是僧寶。然三寶有兩。一體多約果人。別體並約因果。佛是果人。僧是因人。此中既云僧有興衰即是別體。初佛身譬又三。初譬。次合。三領解可尋。次善男子如來密語下。明法寶文有四。法譬合結。莊嚴云。密是涅槃總名不可別翻。如四非常。從大乘出於一無常。即備四義各有其意。苦為破樂。乃至空為破有。智者應解如此密語。大乘亦爾。雖說一常各有其意(云云)。今奇一事論密語者。佛但說一具四種意。如說有句即具于無亦有亦無非有非無。但作有解不名智臣。此與四教義合。佛說生滅即不生滅。即亦生滅亦不生滅。即非生滅非不生滅。
【現代漢語翻譯】 現代漢語譯本 船的比喻是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。老師就是化主（引導者）。被度化的人就是接受教化的人。風和風王兩個比喻，都是讚歎經教如同經文一樣。此外，就像蛇蛻去舊皮，這是回答第六個『應該去除什麼』的問題。問題是『如何像蛇蛻去舊皮一樣捨棄生死』。這裡仍然用蛇的比喻來回答，答文中有兩個比喻。前面的蛇的比喻是正面回答，後面的金匠的比喻是輔助回答。蛇的比喻譬喻一方應該去除。金匠的比喻譬喻處處應該來，處處應該去（等等）。此外，就像庵羅樹下，是品中第七個回答『如何觀察三寶猶如天意樹』。現在仍然用人間樹來回答天樹。隨著天意想要看到花果的長短，都隨著天意，譬喻佛陀適應因緣。適宜見到生於王宮，適宜見到滅于雙樹（等等）。人間樹三時榮枯不同，取其比喻的方便，也應該無所不在。文分為五部分：一，說明佛身有三種不同。二，說明如來的秘密語言。三，說明興盛和衰敗。四，勸勉樹立大丈夫的志向。五，論述生起和滅沒。前三者是三寶。佛身是佛寶。秘密語言是法寶。興衰是僧寶。然而三寶有兩種：一體多指果人（證果之人），別體並指因果。佛是果人。僧是因人。這裡既然說僧有興衰，那就是別體。最初的佛身比喻又分為三部分：最初的比喻，其次是合喻，三是領會理解，可以自己去尋找。其次，善男子，如來秘密語言下，說明法寶文有四部分：法、比喻、合喻、結論。《莊嚴論》說，『密』是涅槃的總名，不可分別翻譯。如四非常，從大乘出發於一無常，就具備了四種意義，各有其意。苦是爲了破除樂，乃至空是爲了破除有。智者應該理解如此秘密語言。大乘也是這樣，雖然說一常，各有其意（等等）。現在奇怪一件事，論述秘密語言的人，佛陀只說一句就具備四種意義。如說『有』句，就具備了『無』、『亦有亦無』、『非有非無』。只作『有』的理解，不能稱為智臣。這與四教義理相合。佛說生滅，即不生滅，即亦生滅亦不生滅，即非生滅非不生滅。
【English Translation】 English version The analogy of the boat is Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death). The teacher is the Huazhu (化主, the one who transforms/guides). The people being delivered are those who receive the teachings. The two metaphors of the wind and the wind king both praise the scriptures and teachings as being like the text itself. Furthermore, like a snake shedding its old skin, this answers the sixth question of 'what should be discarded'. The question is 'how to abandon birth and death like a snake shedding its old skin'. Here, the analogy of the snake is still used to answer, and there are two metaphors in the answer. The previous snake metaphor is the direct answer, and the subsequent goldsmith metaphor is the auxiliary answer. The snake metaphor illustrates that one side should be discarded. The goldsmith metaphor illustrates that one should come and go everywhere (etc.). Furthermore, like under the Amra tree, this is the seventh answer in the chapter, 'how to observe the Three Jewels like a Tianyi tree (天意樹, tree of heavenly wish)'. Now, a human tree is still used to answer the heavenly tree. According to the heavenly wish to see the length of flowers and fruits, everything follows the heavenly wish, which is analogous to the Buddha adapting to conditions. It is appropriate to see him born in the royal palace, and appropriate to see him extinguished in the twin trees (etc.). Human trees have different flourishing and withering at three times, taking the convenience of the metaphor, it should also be omnipresent. The text is divided into five parts: first, it explains that the Buddha's body has three differences. Second, it explains the Tathagata's (如來, Thus Come One) secret language. Third, it explains prosperity and decline. Fourth, it exhorts to establish the ambition of a great man. Fifth, it discusses arising and ceasing. The first three are the Three Jewels. The Buddha's body is the Buddha Jewel. The secret language is the Dharma Jewel. Prosperity and decline are the Sangha Jewel. However, there are two types of Three Jewels: the unified body mostly refers to the fruit person (one who has attained enlightenment), and the separate body refers to both cause and effect. The Buddha is the fruit person. The Sangha is the cause person. Since it is said here that the Sangha has prosperity and decline, it is a separate body. The initial Buddha body metaphor is further divided into three parts: the initial metaphor, then the combined metaphor, and third, the comprehension and understanding, which can be sought by oneself. Secondly, good man, under the Tathagata's secret language, the text explaining the Dharma Jewel has four parts: Dharma, metaphor, combined metaphor, conclusion. The Zhuangyan (莊嚴, Adornment) says, 'secret' is the general name of Nirvana, which cannot be translated separately. Such as the four impermanences, starting from the Mahayana in one impermanence, it has four meanings, each with its own meaning. Suffering is to break happiness, and even emptiness is to break existence. The wise should understand such secret language. The Mahayana is also like this, although it says one constant, each has its own meaning (etc.). Now, strangely, those who discuss secret language, the Buddha only says one sentence and has four meanings. For example, saying the 'existence' sentence, it has 'non-existence', 'both existence and non-existence', 'neither existence nor non-existence'. Only making the understanding of 'existence' cannot be called a wise minister. This is consistent with the meaning of the Four Teachings. The Buddha said birth and death, that is, neither birth nor death, that is, both birth and death and neither birth nor death, that is, neither non-birth nor non-death.
但作三藏生滅之解即非智臣。此義又與四門義合。有門乃至非有非無門(云云)。六卷譬與此異。三者劍四澡槃(云云)。三合譬中。先合無常。后合於常。初文具以四無常合四種語。以是義故是正解脫去。是舉常教為合亦四。而不與前相對。初明不動。次明無相。三明常不變。四佛性。雖有四種只一涅槃。亦如四句只先陀婆。四是諸比丘下總結可尋。三複次如波羅奢樹下。雙明二寶衰相為三。初明經無威德即法衰。次比丘起過即僧衰。三深誡弘經即是雙明二寶。初文先譬后合。夫藥樹值雨盡堪愈病。若值亢旱樹死無力。正法亦爾。得好弟子弘宣此法能破顛倒。值惡比丘法即衰滅。二複次如來正法去。是比丘起過即是僧衰。由末世惡人懈怠造過令僧衰訛。三放牧下。是深誡弘經令好護持。由人起過致毀法僧。先譬次合。譬者舊云。本一斗乳初加二分者。加二斗水成三斗。又加六斗成九斗。又加二九成二十七斗。又加二分成八斛一斗。又有解言此不應爾。初本一斗加二分成三。又加二成五。又加二成七。又加二成九。合譬有七句前四度加水譬于添譯。后正譬于弘法之人。牧女譬弘經者。女性諂曲譬弘經人不能亡懷為法。而多諂求利故以牧女譬之。初加二分者。一鈔略此經。二分為多分。第二加二分者。一除深妙語。二安
【現代漢語翻譯】 若只是從三藏（Tripitaka，佛教經典的總稱）生滅的角度來理解，就不是有智慧的人。這個道理又與四門義相合，即有門、乃至非有非無門（等等）。六卷的譬喻與此不同。第三個譬喻是劍和四個澡槃（等等）。在三合譬喻中，先合於無常，后合於常。最初的文句用四種無常來對應四種說法。因為這個緣故，才是真正的解脫。這是舉出常教來合，也是四種。但不與前面的相對。最初說明不動，其次說明無相，第三說明常不變，第四是佛性（Buddha-nature）。雖然有四種，但只有一個涅槃（Nirvana，佛教術語，指解脫的境界），也像四句只說『先陀婆』（Saindhava，古印度地名，這裡用作比喻，指根據語境有不同含義）。第四段『是諸比丘下』是總結，可以自己去尋找理解。 第三，『複次如波羅奢樹下』，同時說明二寶（佛法僧）衰敗的現象，分為三點。首先說明經典沒有威德，這就是法衰；其次是比丘（bhikkhu，佛教出家男眾）有過失，這就是僧衰；第三是深刻地告誡弘揚經典，這就是同時說明二寶。最初的文句先用譬喻，後進行合釋。藥樹遇到雨水，都能用來治病；如果遇到乾旱，樹木枯死就沒有力量。正法也是這樣，得到好的弟子弘揚，就能破除顛倒；遇到惡比丘，佛法就會衰敗。第二，『複次如來正法去』，這是比丘有過失，就是僧衰。由於末世的惡人懈怠造過，導致僧團衰敗訛誤。第三，『放牧下』，這是深刻地告誡弘揚經典，要好好地守護保持。由於人有過失，導致毀壞佛法僧。先用譬喻，然後進行合釋。譬喻是舊的說法：原本一斗乳，最初加入二分水，變成三斗；又加入六斗水，變成九斗；又加入十八斗水，變成二十七斗；又加入五十四斗水，變成八斛一斗。也有解釋說不應該這樣。最初原本一斗，加入二分變成三斗，又加入二分變成五斗，又加入二分變成七斗，又加入二分變成九斗。合起來譬喻有七句，前面四次加水譬喻于添譯，後面真正譬喻于弘法之人。牧女譬喻弘經的人，女性的諂媚曲意譬喻弘經的人不能忘懷私利而為法，而多諂媚求利，所以用牧女來譬喻。最初加入二分水，一是鈔略此經，二是分為多分。第二次加入二分水，一是去除深妙的語言，二是安
【English Translation】 To interpret the Three Pitakas (Tripitaka, the complete collection of Buddhist texts) merely in terms of arising and ceasing is not the mark of a wise person. This meaning aligns with the Four Gates doctrine, namely the Gate of Existence, up to the Gate of Neither Existence nor Non-Existence (etc.). The analogy in the six-fascicle text differs from this. The third analogy involves a sword and four bathing vessels (etc.). In the three-fold analogy, first, it aligns with impermanence; later, it aligns with permanence. The initial passage uses four types of impermanence to correspond to four kinds of speech. Because of this meaning, it is true liberation. This is to take the teaching of permanence to align, also in four ways, but not corresponding to the previous ones. First, it clarifies immovability; second, it clarifies non-form; third, it clarifies constant non-change; fourth, it is Buddha-nature. Although there are four types, there is only one Nirvana (Nirvana, a Buddhist term referring to the state of liberation), just as the four phrases only refer to 'Saindhava' (Saindhava, an ancient Indian place name, used here as a metaphor, referring to different meanings depending on the context). The fourth section, 'These bhikkhus below,' is a summary that can be explored and understood. Third, 'Furthermore, like the Parash tree below,' it simultaneously clarifies the declining phenomena of the Two Jewels (Buddha, Dharma, Sangha), divided into three points. First, it clarifies that the scriptures lack power and virtue, which is the decline of the Dharma; second, bhikkhus (bhikkhu, Buddhist monks) committing transgressions, which is the decline of the Sangha; third, it profoundly admonishes the propagation of the scriptures, which simultaneously clarifies the Two Jewels. The initial passage first uses a metaphor, then provides an explanation. A medicinal tree, when it encounters rain, can be used to cure diseases; if it encounters drought, the tree dies and has no strength. The True Dharma is also like this: if it obtains good disciples to propagate it, it can break through delusions; if it encounters evil bhikkhus, the Dharma will decline. Second, 'Furthermore, the Tathagata's True Dharma goes,' this is bhikkhus committing transgressions, which is the decline of the Sangha. Due to the laziness and transgressions of evil people in the degenerate age, the Sangha declines and becomes corrupted. Third, 'Herding below,' this is a profound admonition to propagate the scriptures, to protect and maintain them well. Due to people committing transgressions, the Dharma and Sangha are destroyed. First, a metaphor is used, then an explanation is provided. The metaphor is the old saying: originally one dou of milk, initially adding two fen of water, becomes three dou; then adding six dou of water, becomes nine dou; then adding eighteen dou of water, becomes twenty-seven dou; then adding fifty-four dou of water, becomes eight hu and one dou. There are also explanations that this should not be the case. Originally one dou, adding two fen becomes three dou, then adding two fen becomes five dou, then adding two fen becomes seven dou, then adding two fen becomes nine dou. Combining the metaphor, there are seven sentences; the first four times of adding water are metaphors for adding translations, and the latter truly metaphors for those who propagate the Dharma. The shepherdess is a metaphor for those who propagate the scriptures; the flattery and obsequiousness of women are metaphors for those who propagate the scriptures who cannot forget their selfish interests for the sake of the Dharma, but are more flattering and seeking profit, so the shepherdess is used as a metaphor. Initially adding two fen of water, one is to abridge this scripture, and the other is to divide it into many parts. The second time adding two fen of water, one is to remove profound and subtle language, and the other is to arrange
世言詞。第三加二分者。一鈔前著后。二鈔后著前。第四加二分者。前後著中中著前後。有人解。第四加二分云一所遮則開。二所開則遮。是時當有諸惡下。合第三加二分也。是諸惡人雖復讀誦下。合第四加三分。第五譬受學者求法。為子納婦供賓客者。舊雲子譬常解。婦譬常境。余知見譬賓客。又子譬中觀實智。婦譬師資相繼。世人為后不絕納婦。譬欲使其化不絕師授于資。急須此乳者。譬求法人速請知解。賓客譬以方便巧用。至市欲買譬至講堂求法。賣乳者。是第六弘經之人多求利養。七是人語言者。即聽法人善別深淺。值我客急者。譬聽人云為無聽處而來於此。取以還家者。譬聽已作觀都無所以。猶勝千倍者。雖無深旨猶是大乘。比于小典則勝數倍。二善男子下。備合上七意也。天臺大師釋云。牧女譬佛。真乳譬于涅槃之法。佛欲說此法法不可說。說必依諦。所謂二諦故言加二分水。余牧女譬作論通經菩薩。為經難解更作優波提舍申二諦教。即是第二加水。近城女人譬弘論之師。為論。難解更作義疏以申此論。即是第三加二分水。城中女人譬受學者為疏難解更作記申釋。即第四加二分水。經文以惡世比丘鈔略作多分合初加水。不以如來為緣說法。緣樂鈔略為依二諦而分別之。佛以所被緣合。智者以能被緣合。亦
不違經。合第二加水云隱深密語此似作論申經。複次善男子去。第四勸立丈夫志為二。先勸次領解。初又二。先毀訾女身。次定判男子。初訶毀如文。何以故下定判也。經判出兩句。若廣明應有四句(云云)。複次如蚊子澤下。第五明大法起沒又二。先沒相。次雙辨起沒。初文先譬次合。惡世惡人多弘宣人少。如蚊子澤不能救旱。次過夏名秋去。雙辨起沒。沒如沒地盛如秋雨(云云)。從爾時文殊下。是品中第八答上三乘若無性問。文為兩。初釋偈疑兼遣上問。二迦葉論義正答上問。初文為五。一文殊騰純陀疑。二如來許說。三文殊出疑。四如來為釋。五文殊領解。然此是答問那忽騰疑。疑何不決復使他騰。河西解云。文殊是遊方大士影響釋迦即眾中上座。恒為啓發之主。所以為其騰疑。二云聖無彼我唯益是存。況復二人為友為騰何妨。純陀於何處生疑。前設五難。佛答中。未見性是無常。見性是常。如來受飯食已入金剛三昧。是食消已則見佛性得三菩提。如此之常即本無今有已有還無。便是無常。當知如來不得是常。何故復言兼答迦葉三乘若無性云何得有三乘差別之問。今舉此偈明差別無差別。所以得為兼答問也。迦葉所問懸與理同。若三乘人同一乘性何得三異。若三乘人全未有於一乘之性云何說有。若舉偈答差無
【現代漢語翻譯】 現代漢語譯本 『不違經』，符合第二重『加水云隱深密語』，這似乎是作論來闡述經典。再次，善男子離開。第四重是勸立丈夫志，分為兩部分：先勸勉，后領悟理解。首先是勸勉，又分為兩部分：先貶低女身，后判定男子。開始的訶責貶低如原文。『何以故』之後是判定。經典判出兩句。如果廣為闡明，應該有四句（云云）。再次，如蚊子在沼澤中下。第五重闡明大法的興起和衰落，又分為兩部分：先是衰落之相，然後雙重辨析興起和衰落。開始的文字先是比喻，然後是合喻。惡世的惡人多，弘揚佛法的人少。如同蚊子在沼澤中，不能解救旱情。然後是『過夏名秋去』。雙重辨析興起和衰落。衰落如同沒入地中，興盛如同秋雨（云云）。從『爾時文殊下』開始，是這一品中第八重回答上面三乘若無性的提問。文章分為兩部分：首先解釋偈語的疑問，兼消除上面的提問；其次迦葉論義，正面回答上面的提問。開始的文字分為五部分：一、文殊菩薩提出純陀（Cunda，人名，意為純善）的疑問；二、如來允許解說；三、文殊菩薩提出疑問；四、如來為之解釋；五、文殊菩薩領悟理解。然而這是回答提問，為何突然提出疑問？疑問為何不解決，又使他提出疑問？河西的解釋是：文殊菩薩是遊方大士，影響釋迦牟尼佛，即眾中的上座，一直是啓發之主，所以為他提出疑問。另一種說法是聖人沒有彼此之分，唯有利益存在。何況兩人是朋友，提出疑問又有什麼妨礙？純陀在何處產生疑問？前面設定了五難。佛陀的回答中，未見性是無常，見性是常。如來接受飯食後進入金剛三昧（Vajra-samadhi，一種禪定狀態）。食物消化后則見佛性，得到三菩提（SamBodhi，正覺）。如此的常即本無今有，已有還無，便是無常。應當知道如來沒有得到常。為何又說兼答迦葉的三乘若無性，云何得有三乘差別之問。現在舉出這個偈語，闡明差別和無差別。所以可以作為兼答提問。迦葉所問的懸念與理相同。如果三乘人同一乘性，為何有三乘的差異？如果三乘人完全沒有一乘的性質，為何說有？如果舉偈語回答差異和無差異。
【English Translation】 English version 'Not violating the Sutra' conforms to the second layer of 'adding water, clouds concealing profound and secret words,' which seems to be making a treatise to expound the Sutra. Furthermore, the good man departs. The fourth layer is to encourage establishing the aspiration of a great man, divided into two parts: first encouragement, then understanding. The first is encouragement, which is further divided into two parts: first demeaning the female body, then judging the male. The initial rebuke and belittlement are as in the original text. After 'Why is this so?' is the judgment. The Sutra judges two sentences. If explained broadly, there should be four sentences (etc.). Again, like mosquitoes in a swamp below. The fifth layer explains the rise and fall of the great Dharma, also divided into two parts: first the appearance of decline, then a dual analysis of rise and fall. The initial text first uses a metaphor, then combines the metaphor. There are many evil people in the evil world, and few who propagate the Dharma. Like mosquitoes in a swamp, they cannot relieve the drought. Then there is 'Passing summer is called autumn.' Dual analysis of rise and fall. Decline is like sinking into the ground, prosperity is like autumn rain (etc.). Starting from 'At that time, Manjushri below,' is the eighth layer in this chapter answering the question of the above three vehicles if there is no nature. The article is divided into two parts: first, explaining the doubts of the verses, and also eliminating the above questions; second, Kashyapa's (Kasyapa, one of the principal disciples of Gautama Buddha) discussion of righteousness, positively answering the above questions. The initial text is divided into five parts: 1. Manjushri (Manjusri, a Bodhisattva representing wisdom) Bodhisattva raises the doubts of Cunda (Cunda, a name, meaning pure goodness); 2. The Tathagata (Tathagata, 'he who has thus come', an epithet of the Buddha) allows explanation; 3. Manjushri Bodhisattva raises doubts; 4. The Tathagata explains it; 5. Manjushri Bodhisattva understands. However, this is answering a question, why suddenly raise a doubt? Why is the doubt not resolved, and he is made to raise the doubt again? The explanation of Hexi is: Manjushri Bodhisattva is a wandering great scholar, influencing Shakyamuni Buddha, that is, the upper seat in the assembly, and has always been the master of enlightenment, so he raises doubts for him. Another saying is that saints have no distinction between each other, only benefit exists. Moreover, what is the harm if two people are friends and raise doubts? Where does Cunda have doubts? Five difficulties were set up in front. In the Buddha's answer, not seeing the nature is impermanent, and seeing the nature is permanent. After the Tathagata receives the meal, he enters the Vajra-samadhi (Vajra-samadhi, a state of meditation). After the food is digested, he sees the Buddha-nature and attains the three SamBodhi (SamBodhi, perfect enlightenment). Such permanence is originally non-existent, now exists, and when it exists, it returns to non-existence, which is impermanent. It should be known that the Tathagata has not attained permanence. Why do you say that you also answer Kashyapa's question of the three vehicles if there is no nature, how can there be differences in the three vehicles? Now, this verse is cited to explain the difference and non-difference. Therefore, it can be used as a question and answer. The suspense of Kashyapa's question is the same as the principle. If the three vehicles have the same vehicle nature, why are there differences in the three vehicles? If the three vehicles have no nature of one vehicle at all, why say there is? If you cite verses to answer the difference and non-difference.
差疑一切皆遣即兼答意也。然純陀與佛論未見性是無常見性是常。時凡三根解悟。上根于哀嘆品中已悟。中根于迦葉問中悟。下根既未解悟。今文殊更為騰疑。此一偈凡四出。一出此中。二出梵行。三出二十五。四出二十六。大意是同而為緣則異。此中釋差無差別義。梵行中釋得無所得義。二十五釋有不定有。無不定無。非有非無中道之義。二十六為釋破定性明無性義。此之四出亦為下品三根。成論師云。金剛心未是常後心是常。無常則本有而今無。常則本無而今有。此釋正是純陀所疑非關偈意。又解。本有者本有煩惱此昔日之本。今無者今無般若即昔日之今。皆是金剛心前本有今無耳。三世有法無有是處者。據金剛心已后常住。佛果非三世攝故言無有是處。復云上半不異前。而言三乘人同入無餘涅槃。故言三世有法無有是處。復一解。本有煩惱今無煩惱非三世攝。本無涅槃今有涅槃亦非世攝。諸師雖作眾解都不遣純陀疑。只為汝本既無常今亦無常。本未得常今始得常。本無今有三世所攝。疑難宛然何關偈意。地人云。常法非是始得本來體用具足。但為妄惑所覆后時方顯。若爾先隱后顯亦應顯已還隱。既顯已不隱亦應隱而不顯(云云)。三藏師云。生死無始而有終。涅槃有始而無終。今時始得故言有始。一得永已故言
【現代漢語翻譯】 現代漢語譯本： 『差疑一切皆遣』，即是兼顧並解答了純陀（Chunda）的疑問。然而，純陀與佛陀討論時，並未領悟『見性是無常』或『見性是常』的道理。當時有上、中、下三種根器的人領悟。上根器的人在《哀嘆品》中已經領悟；中根器的人在迦葉（Kasyapa）的提問中領悟；下根器的人尚未領悟。現在文殊（Manjusri）菩薩再次提出疑問。這一偈頌共出現四次：第一次在此處，第二次在《梵行品》，第三次在第二十五章，第四次在第二十六章。大意相同，但因緣不同則意義有別。此處解釋『差無差別』的意義；《梵行品》中解釋『得無所得』的意義；第二十五章解釋『有不定有，無不定無，非有非無』的中道之義；第二十六章解釋破除定性，闡明無性之義。這四次出現也是爲了下品三種根器的人。成論師說，金剛心（Vajra heart）之前不是常，金剛心之後才是常。無常則是本來有而現在沒有；常則是本來沒有而現在有。這種解釋正是純陀所疑惑的，與偈頌的本意無關。另一種解釋是，『本有』是指本來有煩惱，這是昔日的『本』；『今無』是指現在沒有般若（Prajna），這是昔日的『今』。這些都是金剛心之前的『本有今無』。『三世有法無有是處』，是根據金剛心之後常住不變的佛果而言，佛果不屬於三世所攝，所以說『無有是處』。又說，上半句與前文沒有不同，卻說三乘人共同進入無餘涅槃（Nirvana），所以說『三世有法無有是處』。還有一種解釋是，本來有煩惱現在沒有煩惱，不屬於三世所攝；本來沒有涅槃現在有涅槃，也不屬於三世所攝。各位法師雖然做了各種解釋，都沒有消除純陀的疑惑。只因爲你本來既然是無常，現在也是無常；本來未得常，現在才開始得常；本來沒有現在有，都屬於三世所攝。疑問依然存在，與偈頌的本意有什麼關係呢？地論師說，常法不是現在才得到的，本來體用具足，只是被妄想迷惑所覆蓋，後來才顯現。如果這樣，先隱藏后顯現，也應該顯現之後又隱藏。既然顯現之後不隱藏，也應該隱藏而不顯現（云云）。三藏法師說，生死無始而有終，涅槃有始而無終。現在才開始得到，所以說『有始』。一旦得到就永遠擁有，所以說……
【English Translation】 English version: 'To dispel all doubts' means to comprehensively address and answer Chunda's question. However, when Chunda discussed with the Buddha, he did not comprehend the principle of 'seeing nature as impermanent' or 'seeing nature as permanent.' At that time, people of superior, intermediate, and inferior faculties attained enlightenment. Those of superior faculties had already attained enlightenment in the 'Lamentation Chapter'; those of intermediate faculties attained enlightenment in Kasyapa's questions; those of inferior faculties had not yet attained enlightenment. Now, Manjusri Bodhisattva raises the question again. This verse appears four times in total: the first time here, the second time in the 'Pure Conduct Chapter,' the third time in the twenty-fifth chapter, and the fourth time in the twenty-sixth chapter. The general meaning is the same, but the meaning differs depending on the conditions. Here, it explains the meaning of 'difference without difference'; in the 'Pure Conduct Chapter,' it explains the meaning of 'attaining without attaining'; the twenty-fifth chapter explains the Middle Way of 'existence not necessarily existing, non-existence not necessarily non-existing, neither existence nor non-existence'; the twenty-sixth chapter explains breaking fixed nature and clarifying no-nature. These four appearances are also for people of the three inferior faculties. The Tattvasiddhi School master says that before the Vajra heart (Vajra heart), it is not permanent; only after the Vajra heart is it permanent. Impermanence means that it originally existed but now does not; permanence means that it originally did not exist but now does. This explanation is exactly what Chunda doubts and is unrelated to the original meaning of the verse. Another explanation is that 'originally existing' refers to originally having afflictions, which is the 'original' of the past; 'now not existing' refers to now not having Prajna (Prajna), which is the 'now' of the past. These are all 'originally existing but now not existing' before the Vajra heart. 'There is no such place where phenomena exist in the three times' refers to the Buddha fruit, which is permanent and unchanging after the Vajra heart. The Buddha fruit is not included in the three times, so it is said that 'there is no such place.' It is also said that the first half of the sentence is no different from the previous text, but it says that people of the three vehicles jointly enter Nirvana (Nirvana) without remainder, so it is said that 'there is no such place where phenomena exist in the three times.' Another explanation is that originally having afflictions but now not having afflictions does not belong to the three times; originally not having Nirvana but now having Nirvana also does not belong to the three times. Although the various masters have made various explanations, none of them have dispelled Chunda's doubts. It is only because you were originally impermanent, and now you are also impermanent; you originally did not attain permanence, and now you are just beginning to attain permanence; originally not existing but now existing, all belong to the three times. The doubts still remain, so what does it have to do with the original meaning of the verse? The Earth Treatise master says that the permanent Dharma is not attained now; it originally has complete essence and function, but it is covered by delusional thoughts and only manifests later. If so, after being hidden and then manifested, it should also be hidden again after being manifested. Since it is not hidden after being manifested, it should also be hidden without being manifested (etc.). The Tripitaka master says that birth and death have a beginning but an end, while Nirvana has a beginning but no end. It is only now that it is beginning to be attained, so it is said to 'have a beginning.' Once attained, it is eternally possessed, so it is said...
無終。作此釋者還同地人。小乘亦得作如此說。惑滅道存本無今有悉是無常。作此說者準舊不免純陀之難。興皇云。迦葉難意。三乘各得涅槃云何同一佛性。同一佛性亦應同一佛乘。佛答三乘只一佛性。昔於一為三。今只三為一豈可三乘。前來無性而今方有但隨緣異辨。前來未悟則本有而今無。今時始悟則本無而今有。例如過去燈王多寶此是本有今無。未來彌勒即是本無今有。亦是現在過去現在未來斯乃上半意也。至論佛性何關有無及以今本即下半意。又彈他解云。有三可三便成差別。有一可一便成無差。若差則失無差。若無差則失差。開一為三則失一。合三為一則失三。今明不爾。昔三猶是今一。今一猶是昔三。開三不失一。合一不失三。即是差即無差無差即差。若得此意本有今無三世有法無有是處。亦應例言。本無今有三世有法斯有是處。無常常境智非境智因果非因果。例皆如是。又云。本有隻是有今無只是無。又本不有今不無只是非有非無。又云。上半是有下半是無。無有是處。是非有非無。例本無今有亦復如是(云云)。然興皇以同一佛性為本有。始悟為今無釋上半。佛性非今非本釋下半。指此為差別無差別義。斯乃分文兩派義不相關。今則不爾只約一句。差即無差無差即差。一諦即三諦故言本有。三諦即一
【現代漢語翻譯】 現代漢語譯本 無終（沒有終結）。如果這樣解釋，就和普通人一樣了。小乘佛教也可以這樣說。迷惑消滅，真理存在，本來沒有現在有，這些都是無常的。這樣說的人，按照舊的說法，也免不了像純陀（Chunda）一樣的災難。興皇（Xinghuang）說，迦葉（Kasyapa）的疑問是，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）各自證得涅槃（Nirvana，寂滅），為什麼說只有一個佛性（Buddha-nature）？如果只有一個佛性，也應該只有一佛乘（Ekayana，唯一佛乘）。佛（Buddha）回答說，三乘只是一個佛性。過去將一分為三，現在將三合為一，怎麼能說是三乘呢？以前沒有佛性而現在才有，只是隨著因緣不同而顯現不同。以前沒有覺悟，所以本來有而現在沒有；現在開始覺悟，所以本來沒有而現在有。例如過去的燈王（Dipankara Buddha）和多寶（Prabhutaratna Buddha），這是本來有而現在沒有的。未來的彌勒（Maitreya），就是本來沒有而現在有的。這也是現在、過去、現在、未來的情況，這是上半部分的意思。至於討論佛性，和有無以及現在、本來有什麼關係呢？這是下半部分的意思。又反駁別人的解釋說，有三，可以分成三，就成了差別。有一，可以合為一，就成了沒有差別。如果有差別，就失去了沒有差別；如果沒有差別，就失去了差別。將一分為三，就失去了一；將三合為一，就失去了三。現在說明不是這樣。過去的三仍然是現在的一，現在的一仍然是過去的三。分開為三，不失去一；合為一，不失去三。就是差別即是沒有差別，沒有差別即是差別。如果明白了此意，本來有現在沒有，三世（過去、現在、未來）有法，沒有這種說法。也應該同樣說，本來沒有現在有，三世有法，有這種說法。無常、常，境（對像）、智（智慧），非境、非智，因（原因）、果（結果），非因、非果，都可以這樣類推。又說，本來有隻是有，現在無只是無。又本來不有，現在不無，只是非有非無。又說，上半部分是有，下半部分是無，沒有這種說法。是非有非無，本來沒有現在有，也是這樣（等等）。然而，興皇認為同一佛性是本來有，開始覺悟是現在無，這是解釋上半部分。佛性非今非本，這是解釋下半部分。指出這是差別和沒有差別的意義，這是將文章分成兩派，意義不相關聯。現在則不是這樣，只用一句話，差別即是沒有差別，沒有差別即是差別。一諦（Eka-satya，真諦）即是三諦（Tri-satya，空諦、假諦、中諦），所以說是本來有。三諦即是一諦。 English version No end (Wu Zhong). To interpret it this way is the same as ordinary people. The Hinayana (Small Vehicle) can also say it this way. Delusion extinguished, truth exists, originally not having now having, all these are impermanent (anicca). Those who say this, according to the old saying, cannot avoid the disaster like Chunda. Xinghuang said that Kasyapa's question is, the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) each attain Nirvana, why is it said that there is only one Buddha-nature (Buddha-nature)? If there is only one Buddha-nature, there should also be only one Buddha Vehicle (Ekayana, the One Buddha Vehicle). The Buddha (Buddha) replied that the Three Vehicles are just one Buddha-nature. In the past, one was divided into three, and now three are combined into one, how can it be said that there are three vehicles? Previously there was no Buddha-nature and now there is, it is just manifested differently according to different conditions. Previously there was no enlightenment, so originally there was but now there is not; now beginning to be enlightened, so originally there was not but now there is. For example, the past Dipankara Buddha and Prabhutaratna Buddha, this is originally having but now not having. The future Maitreya, is originally not having but now having. This is also the situation of present, past, present, future, this is the meaning of the first half. As for discussing Buddha-nature, what does it have to do with existence and non-existence, and present and original? This is the meaning of the second half. Also refuting others' explanations, saying that having three, can be divided into three, then it becomes difference. Having one, can be combined into one, then it becomes no difference. If there is difference, then the no difference is lost; if there is no difference, then the difference is lost. Dividing one into three, then one is lost; combining three into one, then three are lost. Now explaining it is not like this. The past three is still the present one, the present one is still the past three. Separating into three, does not lose one; combining into one, does not lose three. That is, difference is no difference, no difference is difference. If this meaning is understood, originally having now not having, the three times (past, present, future) having dharma, there is no such saying. It should also be said similarly, originally not having now having, the three times having dharma, there is such saying. Impermanent, permanent, object (visaya), wisdom (jnana), non-object, non-wisdom, cause (hetu), effect (phala), non-cause, non-effect, all can be inferred in this way. Also saying, originally having is just having, now not having is just not having. Also originally not having, now not not having, is just neither having nor not having. Also saying, the first half is having, the second half is not having, there is no such saying. Neither having nor not having, originally not having now having, is also like this (etc.). However, Xinghuang believes that the same Buddha-nature is originally having, and beginning to be enlightened is now not having, this is explaining the first half. Buddha-nature is neither now nor original, this is explaining the second half. Pointing out that this is the meaning of difference and no difference, this is dividing the article into two factions, the meanings are not related. Now it is not like this, only using one sentence, difference is no difference, no difference is difference. The One Truth (Eka-satya, the True Truth) is the Three Truths (Tri-satya, the Truth of Emptiness, the Truth of Provisional Existence, the Truth of the Middle Way), so it is said to be originally having. The Three Truths are the One Truth.
【English Translation】 English translation line 1 English translation line 2
諦故言今無。即三一而非三一故。言三世有法無有是處。如是展轉不得相離。乃是差即無差無差即差。非差非無差。是則遣迦葉之難豁無遺余。亦是無常即常常即無常。即非常非無常釋純陀之疑。云消冰冶智悟亦然。悟一即三名本有。悟三即一名今無。悟三一非三一名無有是處。此則何難不遣何疑不除。如是則本有者。一有一切有即是世界。今無者一無一切無即是對治。合此有無一切亦有亦無即為人。三世有法無有是處即第一義。今此一悉即具四悉。乃遣難釋疑。私謂若二人疑難皆遣皆釋。是則物機咸融悉會。本有即有句有門。今無即無句無門。聲聞緣覺亦有差別。亦無差別。即亦有亦無句。亦有亦無門三世有法。無有是處。即非有非無句非有非無門。一四相即乃遣難釋疑。觀師三釋。一云上三句出所非除性有性無。后一句結無有是處。二云。本有即不有此有可令無。本無即不無此無可令有。此有不有故非有。此無不無故非無。非有非無故言三世不攝。三云上半無差別而差別。下半差別而無差別。釋此為二。一者當體。二者為緣。當體即法身本地故無差別。約緣故有三乘之異差別不同。又釋本有今無即是無今之本此本非今即是非今之本。本無今有即是無本之今此今非本即是非本之今。故非世攝。此解大意可見不復具之
【現代漢語翻譯】 現代漢語譯本： 所以說『今無』。因為三一並非三一的緣故。說『三世有法，無有是處』。這樣輾轉相依，不能分離。乃是差別即無差別，無差別即差別，非差別非無差別。這樣就能消除迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）的疑問，沒有絲毫遺留。也是無常即常，常即無常，即非常非無常，解釋純陀（Cunda，佛陀的鐵匠弟子）的疑惑。如同云消冰融，智慧覺悟也是如此。覺悟一即三，名為本有；覺悟三即一，名為今無；覺悟三一非三一，名為無有是處。這樣，什麼疑問不能消除，什麼疑惑不能解除？如此，所謂『本有』，一有一切有，就是世界；『今無』，一無一切無，就是對治；合此有無，一切亦有亦無，就是人；『三世有法，無有是處』，就是第一義。現在這一悉曇（Siddhaṃ，意為成就，此處指佛陀的教法）就具備四悉曇（Siddhaṃ，四種成就：世界悉曇、各各為人悉曇、對治悉曇、第一義悉曇），能夠消除疑問，解釋疑惑。我個人認為，如果兩個人的疑問都能消除，疑惑都能解釋，那麼萬物的機緣都能融合，全部匯聚。『本有』就是有句有門，『今無』就是無句無門，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）也有差別，也沒有差別，就是亦有亦無句，亦有亦無門，『三世有法，無有是處』，就是非有非無句，非有非無門。一四相即，就能消除疑問，解釋疑惑。觀師的三種解釋，一是說前面三句是排除所非，除去性有性無，后一句總結為『無有是處』。二是說，『本有』就是不有，此有可以令無；『本無』就是不無，此無可以令有。此有不有，所以非有；此無不無，所以非無；非有非無，所以說三世不攝。三是說上半部分無差別而有差別，下半部分差別而無差別。解釋這個分為兩種，一是當體，二是為緣。當體就是法身（Dharmakāya，佛陀的法性之身）本地，所以無差別。從緣來說，所以有三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的差異，差別不同。又解釋『本有今無』，就是無今之本，此本非今，就是非今之本。『本無今有』，就是無本之今，此今非本，就是非本之今。所以不被世所攝。這個解釋的大意可以明白，不再詳細說明。
【English Translation】 English version: Therefore, it is said 'now non-existent' (今無, jīn wú). It is because the three-in-one is not the three-in-one. To say 'the dharmas of the three times exist, but there is no such place' (三世有法，無有是處, sān shì yǒu fǎ, wú yǒu shì chù). Thus, they rely on each other and cannot be separated. It is that difference is non-difference, non-difference is difference, neither difference nor non-difference. In this way, the difficulty of Kāśyapa (迦葉, one of the ten great disciples of the Buddha, known for his ascetic practices) can be completely resolved without any residue. It is also that impermanence is permanence, permanence is impermanence, neither permanent nor impermanent, resolving the doubts of Cunda (純陀, the blacksmith disciple of the Buddha). Just as clouds dissipate and ice melts, so too is wisdom and enlightenment. To realize one is to realize three, called 'originally existent' (本有, běn yǒu); to realize three is to realize one, called 'now non-existent' (今無, jīn wú); to realize the three-in-one is not the three-in-one, called 'there is no such place' (無有是處, wú yǒu shì chù). In this way, what difficulty cannot be resolved, what doubt cannot be dispelled? Thus, the so-called 'originally existent' (本有, běn yǒu), one exists, everything exists, which is the world; 'now non-existent' (今無, jīn wú), one does not exist, everything does not exist, which is the antidote; combining this existence and non-existence, everything both exists and does not exist, which is the person; 'the dharmas of the three times exist, but there is no such place' (三世有法，無有是處, sān shì yǒu fǎ, wú yǒu shì chù), which is the first principle. Now, this Siddhaṃ (悉曇, meaning accomplishment, here referring to the Buddha's teachings) possesses the four Siddhaṃs (四悉曇, four kinds of accomplishments: world Siddhaṃ, individual Siddhaṃ, antidote Siddhaṃ, first principle Siddhaṃ), which can eliminate difficulties and explain doubts. I personally believe that if the doubts of both people can be eliminated and the difficulties can be explained, then the opportunities of all things can be integrated and all can converge. 'Originally existent' (本有, běn yǒu) is the existence phrase and existence gate; 'now non-existent' (今無, jīn wú) is the non-existence phrase and non-existence gate; Śrāvakas (聲聞, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (緣覺, practitioners who attain enlightenment on their own without a teacher) also have differences and no differences, which is the both existence and non-existence phrase and both existence and non-existence gate; 'the dharmas of the three times exist, but there is no such place' (三世有法，無有是處, sān shì yǒu fǎ, wú yǒu shì chù) is the neither existence nor non-existence phrase and neither existence nor non-existence gate. The interpenetration of one and the four aspects can eliminate difficulties and explain doubts. The three explanations of the teacher Guan are: first, the first three phrases exclude what is not, removing the nature of existence and non-existence, and the last phrase concludes with 'there is no such place' (無有是處, wú yǒu shì chù). Second, 'originally existent' (本有, běn yǒu) is not existent, this existence can be made non-existent; 'originally non-existent' (本無, běn wú) is not non-existent, this non-existence can be made existent. This existence is not existent, so it is non-existent; this non-existence is not non-existent, so it is non-existent; neither existent nor non-existent, so it is said that the three times are not included. Third, the first half is non-difference but with difference, and the second half is difference but without difference. Explaining this is divided into two: one is the substance, and the other is the condition. The substance is the Dharmakāya (法身, the body of the Buddha's Dharma) itself, so there is no difference. From the perspective of conditions, there are differences in the three vehicles (Triyāna, Śrāvaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), and the differences are different. Also, explaining 'originally existent, now non-existent' (本有今無, běn yǒu jīn wú) is the origin of no now, this origin is not now, which is the origin of not now. 'Originally non-existent, now existent' (本無今有, běn wú jīn yǒu) is the now of no origin, this now is not the origin, which is the now of not the origin. Therefore, it is not included in the world. The general meaning of this explanation can be understood, and I will not elaborate further.
。迦葉白下。第二正答上問又為四。一論無差別。二論有差別。三雙領二義。四重論有差別。初有問答。問如文。答有兩譬。前譬聞經信見。后譬分明證見。初譬中二。先譬次合。譬中為三。初譬眾生同有佛性。次譬致疑。三譬解悟。長者有二解。一云譬佛。二云譬眾生。諸牛譬六道不同。種種色者譬於六道差別萬品。一人守護譬有信心。又云譬弘經菩薩令教化之。為祠祀者。譬弘經者能報佛恩。盡𤛓一器。觀諸眾生同中道性。白色者譬理性凈。次尋便驚怪下。譬一往生疑譏迦葉之問。眾生既殊佛性豈一。三是人思惟下譬解悟。眾生業報今乳色一。知是眾生正因之性即一中道。次合譬中還合上三。初合同一佛性。次而諸眾生下合致疑。是諸眾生久後下合解悟。次如金丱下譬于證見。先譬后合可見。迦葉白下。第二明有差別兩番問答。初問三乘同一佛性者。應同如來常住涅槃。不應灰斷令三別異。文云不同如來涅槃而般涅槃。有文云不同。如來涅槃不般涅槃。此二並得同般者同證常住。不般者常住不變何曾證入。次佛答意。為懈怠者說有三乘。實同如來一般涅槃。世若無佛者假設之言而實不爾。是故實無二乘涅槃。佛不出世即有二乘得二涅槃。佛若出世並同如來得一涅槃。第二番問答如文。迦葉言下。第三雙領兩義。迦
【現代漢語翻譯】 迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀第一著稱）稟告佛陀。第二部分是正面回答先前提出的問題，又分為四個部分：第一，論述沒有差別；第二，論述有差別；第三，總結兩種含義；第四，再次論述有差別。首先是問答環節，問題如經文所示。回答包含兩個比喻：前一個比喻是聽聞佛經后產生信心和見解，后一個比喻是清晰地證悟見解。第一個比喻又分為兩部分：先是比喻，然後是總結。比喻又分為三個部分：首先，比喻眾生共同具有佛性；其次，比喻產生疑惑；第三，比喻理解和覺悟。『長者』有兩種解釋：一是比喻佛陀，二是比喻眾生。『諸牛』比喻六道輪迴的不同。『種種色』比喻六道輪迴中千差萬別的品類。『一人守護』比喻具有信心，也可以比喻弘揚佛經的菩薩教化眾生。『為祠祀者』比喻弘揚佛經的人能夠報答佛恩。『盡𤛓一器』，觀察所有眾生都具有相同的中道之性。『白色』比喻理性的清凈。『次尋便驚怪下』，比喻一開始產生懷疑和譏諷，如同迦葉（Kāśyapa）的提問：既然眾生各不相同，佛性怎麼會相同呢？『三是人思惟下』，比喻理解和覺悟：眾生的業報不同，但牛奶的顏色相同，由此可知眾生證得正因之性是相同的中道。接下來是總結比喻，仍然總結以上三個方面：首先，總結佛性同一；其次，『而諸眾生下』，總結產生疑惑；『是諸眾生久後下』，總結理解和覺悟。『次如金丱下』，比喻證悟見解，先比喻后總結，顯而易見。 迦葉（Kāśyapa）稟告佛陀。第二部分闡明存在差別，包含兩輪問答。第一輪提問：如果三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）具有相同的佛性，那麼應該像如來（Tathāgata）一樣常住涅槃（Nirvāṇa），不應該灰身泯智，導致三乘之間存在差異。經文中說『不同如來（Tathāgata）涅槃（Nirvāṇa）而般涅槃（Parinirvāṇa）』，也有經文說『不同如來（Tathāgata）涅槃（Nirvāṇa）不般涅槃（Parinirvāṇa）』。這兩種說法都可以成立：『同般』是指共同證得常住；『不般』是指常住不變，又何曾證入？接下來是佛陀的回答，意思是：爲了懈怠的人才說有三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna），實際上與如來（Tathāgata）一樣證得涅槃（Nirvāṇa）。『世若無佛者』是假設的說法，實際上並非如此。因此，實際上沒有二乘（Śrāvakayāna，Pratyekabuddhayāna）的涅槃（Nirvāṇa）。佛陀不出世，就會有二乘（Śrāvakayāna，Pratyekabuddhayāna）獲得二種涅槃（Nirvāṇa）；佛陀出世，就都像如來（Tathāgata）一樣獲得一種涅槃（Nirvāṇa）。第二輪問答如經文所示。 迦葉（Kāśyapa）說，第三部分總結兩種含義。
【English Translation】 English version: Kāśyapa (Kāśyapa, one of the ten major disciples of the Buddha, known for being the foremost in ascetic practices) reported to the Buddha. The second part is the direct answer to the previous question, which is further divided into four parts: first, discussing no difference; second, discussing differences; third, summarizing the two meanings; and fourth, re-discussing differences. First is the question and answer session, with the question as stated in the scripture. The answer contains two metaphors: the first metaphor is about generating faith and understanding after hearing the scriptures, and the second metaphor is about clearly realizing understanding. The first metaphor is further divided into two parts: first the metaphor, then the summary. The metaphor is divided into three parts: first, the metaphor of sentient beings commonly possessing Buddha-nature; second, the metaphor of generating doubt; and third, the metaphor of understanding and enlightenment. 'Elder' has two interpretations: one is a metaphor for the Buddha, and the other is a metaphor for sentient beings. 'Various cows' are a metaphor for the differences in the six realms of reincarnation. 'Various colors' are a metaphor for the myriad categories of differences in the six realms of reincarnation. 'One person guarding' is a metaphor for having faith, and can also be a metaphor for the Bodhisattvas who propagate the scriptures and teach sentient beings. 'For those making offerings' is a metaphor for those who propagate the scriptures being able to repay the Buddha's kindness. 'All poured into one vessel' observes that all sentient beings have the same nature of the Middle Way. 'White color' is a metaphor for the purity of reason. 'Next, searching and being surprised below' is a metaphor for initially generating doubt and ridicule, like Kāśyapa's question: since sentient beings are different, how can Buddha-nature be the same? 'Third, this person thinking below' is a metaphor for understanding and enlightenment: the karmic retributions of sentient beings are different, but the color of milk is the same, from which it can be known that the nature of the right cause attained by sentient beings is the same Middle Way. Next is summarizing the metaphor, still summarizing the above three aspects: first, summarizing the oneness of Buddha-nature; second, 'and sentient beings below', summarizing the generation of doubt; 'these sentient beings later below', summarizing understanding and enlightenment. 'Next, like golden ornaments below' is a metaphor for realizing understanding, first the metaphor and then the summary, which is obvious. English version: Kāśyapa (Kāśyapa) reported to the Buddha. The second part clarifies the existence of differences, containing two rounds of questions and answers. The first round of questioning: if the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have the same Buddha-nature, then they should abide in Nirvāṇa (Nirvāṇa) like the Tathāgata (Tathāgata), and should not extinguish their bodies and minds, leading to differences between the Three Vehicles. The scripture says 'different from the Tathāgata's (Tathāgata) Nirvāṇa (Nirvāṇa) but entering Parinirvāṇa (Parinirvāṇa)', and there are also scriptures that say 'different from the Tathāgata's (Tathāgata) Nirvāṇa (Nirvāṇa) not entering Parinirvāṇa (Parinirvāṇa)'. Both of these statements can be established: 'entering together' refers to jointly attaining abiding; 'not entering' refers to abiding unchanging, so how could one have ever entered? Next is the Buddha's answer, meaning: it is only for the sake of the lazy that it is said there are Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), but in reality, they attain Nirvāṇa (Nirvāṇa) in the same way as the Tathāgata (Tathāgata). 'If there were no Buddha in the world' is a hypothetical statement, but in reality, this is not the case. Therefore, in reality, there is no Nirvāṇa (Nirvāṇa) of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). If the Buddha does not appear in the world, then there will be Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) attaining two kinds of Nirvāṇa (Nirvāṇa); if the Buddha appears in the world, then all will attain one kind of Nirvāṇa (Nirvāṇa) like the Tathāgata (Tathāgata). The second round of questions and answers is as stated in the scripture. English version: Kāśyapa (Kāśyapa) said, the third part summarizes the two meanings.
葉言云何性差別。即第四重論差別有三。初二問答佛仍無差別中作差別答。第三迦葉復言下。問意者。既言聲聞佛性勝者。那忽凡夫前得記作佛。佛答意者。不以佛性故前作佛。有速愿者即速與記。從迦葉復白下。是品中第九答上云何諸菩薩而得不壞眾。迦葉更牒問為請。次佛答中還以護法為答。迦葉白佛何緣下。是品中第十答上云何為生盲而作眼目導。先騰唇口乾焦即生盲義。佛答中先答口爽。次答生盲。初云口爽者。不知三寶常住之味名為口爽。口爽即是生盲。若計定有撿覓即無。從複次善男子下答生盲。盲故即是不識。不識手足者。不識身內之佛性也。複次如來常為下。是品中第十一答上云何示多頭之問。佛答如來示種種身即是多頭。說種種法即是多舌(云云)。複次如人生子下。是品中第十二答上云何說法者增長。如月初之問。前舉月問佛。今約生子悉有增長答之。十六月者二解。一云十個六月即是五歲。二解始經十六月即是過週四月。在文可見。
大般涅槃經疏卷第十二 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十三
隋章安頂法師撰
唐天臺沙門湛然再治
一切大眾所問品
六卷稱隨喜品。古本稱憂悲嘆頌品。六卷取迦葉見純
【現代漢語翻譯】 葉（葉，此處指迦葉）問，什麼是性的差別？即第四重論（第四重論，指對《涅槃經》的第四重解釋）的差別有三點。最初的兩個問答中，佛在『無差別』中作『差別』的回答。第三個問題從『迦葉復言下』開始。迦葉提問的意圖是：既然說聲聞的佛性勝過凡夫，為什麼凡夫反而先被授記成佛？佛回答說：不是因為佛性的緣故而先成佛，而是對於有快速發願的人，就快速地給予授記。從『迦葉復白下』開始，是品中第九個回答，對應上面『云何諸菩薩而得不壞眾』（為什麼菩薩能獲得不壞之身）的問題。迦葉再次詳細地提問是爲了請求佛陀解答。接下來佛的回答中，還是以護法（護持佛法）作為答案。迦葉問佛，『何緣下』（什麼因緣），是品中第十個回答，對應上面『云何為生盲而作眼目導』（如何為天生盲人作引導）。先說『騰唇口乾焦』（嘴唇乾裂）就是生盲的含義。佛的回答中，先回答『口爽』（口渴），再回答『生盲』。最初說『口爽者』，是指不知道三寶（佛、法、僧）常住的滋味，就叫做『口爽』。『口爽』就是『生盲』。如果計較一定有，那麼尋找就沒有意義。從『複次善男子下』開始回答『生盲』。因為盲，所以就是不認識。不認識手足，就是不認識身內的佛性。再次，『如來常為下』，是品中第十一個回答，對應上面『云何示多頭之問』（如何示現多頭的問題）。佛回答說，如來示現種種身，就是多頭。說種種法，就是多舌。再次，『如人生子下』，是品中第十二個回答，對應上面『云何說法者增長』（如何使說法者增長）的問題，如同月初的問題。前面舉月亮來問佛，現在用生孩子都有增長來回答。『十六月』有兩種解釋，一種說法是十個六月，就是五年。另一種解釋是剛經過十六個月，就是過了四周四個月。在經文中可以見到。 《大般涅槃經疏》卷第十二 大正藏第 38 冊 No. 1767 《大般涅槃經疏》 《大般涅槃經疏》卷第十三 隋朝章安頂法師撰 唐朝天臺沙門湛然再治 一切大眾所問品 六卷本稱為《隨喜品》，古本稱為《憂悲嘆頌品》。六卷本選取迦葉見純（迦葉見純，指迦葉尊者見到純陀供養佛陀最後的食物）的故事。
【English Translation】 What is the difference in nature? That is, the fourth level of discussion (fourth level of discussion, referring to the fourth interpretation of the Nirvana Sutra) has three differences. In the first two questions and answers, the Buddha answers with 'difference' within 'no difference'. The third question starts from 'Kasyapa (Kasyapa, referring to the disciple of Buddha) said again'. Kasyapa's intention in asking is: Since it is said that the Buddha-nature of Sravakas (Sravakas, disciples who hear and follow the Buddha's teachings) is superior to that of ordinary people, why are ordinary people first predicted to become Buddhas? The Buddha answers: It is not because of Buddha-nature that they become Buddhas first, but those who have quick vows are quickly given predictions. Starting from 'Kasyapa reported again', it is the ninth answer in this chapter, corresponding to the question above, 'How do Bodhisattvas (Bodhisattvas, enlightened beings who postpone their own nirvana to help others) obtain indestructible bodies?' Kasyapa asks again in detail to request the Buddha's answer. In the Buddha's answer that follows, he still uses Dharma protection (Dharma protection, upholding the Buddha's teachings) as the answer. Kasyapa asks the Buddha, 'What is the reason', which is the tenth answer in this chapter, corresponding to the question above, 'How to guide those who are born blind?' First, 'dry lips and parched mouth' means being born blind. In the Buddha's answer, he first answers 'dry mouth' and then answers 'born blind'. The first saying 'dry mouth' refers to not knowing the taste of the Three Jewels (Three Jewels, Buddha, Dharma, Sangha) being permanent, which is called 'dry mouth'. 'Dry mouth' is 'born blind'. If you insist on having something, then searching is meaningless. Starting from 'Furthermore, good man', the answer to 'born blind' begins. Because of blindness, one does not recognize. Not recognizing hands and feet means not recognizing the Buddha-nature within the body. Again, 'The Tathagata (Tathagata, one of the titles of the Buddha) always does', is the eleventh answer in this chapter, corresponding to the question above, 'How to show the question of many heads?' The Buddha answers that the Tathagata showing various bodies is many heads. Speaking various Dharmas is many tongues. Again, 'If a person has a child', is the twelfth answer in this chapter, corresponding to the question above, 'How to increase the speaker of Dharma?', like the question of the new moon. Previously, the moon was used to ask the Buddha, and now the answer is that all children have growth. 'Sixteen months' has two explanations. One explanation is ten six months, which is five years. The other explanation is that it has just passed sixteen months, which is four weeks and four months. It can be seen in the scripture. Nirvana Sutra Commentary, Volume 12 Taisho Tripitaka Volume 38, No. 1767, Nirvana Sutra Commentary Nirvana Sutra Commentary, Volume 13 Written by Dharma Master Zhang'an Ding of the Sui Dynasty Revised by Samana Zhanran of Tiantai in the Tang Dynasty Chapter on Questions from All the Assembly The six-volume version is called the 'Rejoicing Chapter', and the ancient version is called the 'Sorrowful Lamentation Chapter'. The six-volume version selects the story of Kasyapa seeing pure (Kasyapa seeing pure, referring to the Venerable Kasyapa seeing Cunda offering the Buddha's last meal).
陀修成菩薩道我亦隨喜。古本取佛受純陀供即入涅槃憂悲嘆頌。今取何義以題品目。有二解。文中實無大眾相問之言。及以大眾問佛之事。但有化佛受大眾供即為大眾所問之境。二云如來今日受我供已當入涅槃。我等當復更供養誰。乃是大眾更相慰問。觀師云。迦葉發問元為大眾。佛是所問。能問所問意在茲品。從此得名故言大眾所問品。今明文中不載問詞據答顯問。上明常住不變。今示涅槃之相。相與說反眾問斯義。佛以偈答畢竟常住不入涅槃。從答顯問故言大眾問品。文為兩。一次第答問。二歡喜領解。初中河西云。此品答七問為四章。初章答示現涅槃問。兼答示人天魔道問。次說偈已下答知法性問。三釋有餘偈正答說秘密問。兼答遠離病問及近無上道問。四云何複名無餘義耶。答畢竟問就初為二。一大眾奉供。二如來受供。奉供又二。一緣起二獻供緣起為五。一放光二欲獻三人天遮四重放光五奉供。而以此為答示現涅槃問者。河西解云。示現涅槃有三種。一言說示現。二神通示現三即事示現。即事者。香木酥油受最後食是也。神通者放光現瑞是也。言說者。告純陀言汝欲令我久住世者宜當速奉最後供養。即答問意。爾時天人下是第二獻供。又二。初大眾供。次純陀供。初大眾供。又二。一大眾供。二比丘持衣缽
【現代漢語翻譯】 現代漢語譯本 如果有人修成菩薩道，我也隨喜讚歎。古本記載佛陀接受純陀（Cunda，人名，一位金匠）的供養后就進入涅槃，眾人因此憂愁悲嘆。現在用什麼意義來為此品命名呢？有兩種解釋：第一種，經文中實際上沒有大眾提問的語句，也沒有大眾向佛陀提問的事情。只有化身佛接受大眾供養，這可以被視為大眾所提問的境界。第二種說法是，『如來今天接受了我們的供養后就要進入涅槃，我們以後還能供養誰呢？』這是大眾互相慰問的話語。觀師認為，迦葉（Kasyapa，佛陀的弟子，以頭陀苦行著稱）發起提問實際上是爲了大眾，佛陀是被提問的對象。能提問和被提問的意義就在這一品中，因此得名『大眾所問品』。現在說明，經文中沒有記載提問的詞語，但根據佛陀的回答可以顯現出提問。前面說明了常住不變的道理，現在顯示涅槃的表相。表相與道理相反，大眾因此產生疑問。佛陀用偈語回答，說明畢竟常住，不會進入涅槃。從佛陀的回答中顯現出大眾的提問，所以稱為『大眾問品』。經文分為兩部分：一是次第回答提問，二是歡喜領悟理解。首先，河西（地名，此處指河西地區的註釋家）認為，這一品回答了七個問題，分為四個章節。第一章回答了示現涅槃的提問，同時也回答了關於人、天、魔道的提問。接下來，說了偈語之後，回答了關於知法性（knowing the nature of Dharma）的提問。第三部分解釋了有餘偈，正式回答了說秘密（speaking of secrets）的提問，同時也回答了關於遠離病（being away from sickness）的提問以及接近無上道（approaching the unsurpassed path）的提問。第四部分是『為什麼又稱為無餘義呢？』回答了關於畢竟（ultimately）的提問。就第一部分來說，又分為兩部分：一是大眾奉獻供養，二是如來接受供養。奉獻供養又分為兩部分：一是緣起，二是獻供。緣起分為五個方面：一是放光，二是想要獻供，三是人天遮止，四是再次放光，五是奉獻供養。而用這些來回答示現涅槃的提問，河西解釋說，示現涅槃有三種：一是言說示現，二是神通示現，三是即事示現。即事示現是指香木、酥油，接受最後的食物。神通示現是指放光現瑞。言說示現是指告訴純陀說，『你如果想讓我長久住世，就應該儘快奉獻最後的供養。』這就是回答提問的意義。『爾時天人下』是第二部分獻供。又分為兩部分：一是大眾供養，二是純陀供養。首先是大眾供養，又分為兩部分：一是大眾供養，二是比丘持衣缽（Kashaya robe and bowl）
【English Translation】 English version I also rejoice if someone cultivates the Bodhisattva path. The ancient text records that the Buddha entered Nirvana after receiving offerings from Cunda (a goldsmith), causing sorrow and lamentation among the people. What meaning do we now use to title this chapter? There are two explanations: First, there are actually no statements of questioning from the assembly in the text, nor is there any matter of the assembly questioning the Buddha. There is only the transformation body of the Buddha receiving offerings from the assembly, which can be regarded as the realm questioned by the assembly. The second explanation is, 'The Tathagata will enter Nirvana today after receiving our offerings. Who shall we offer to in the future?' These are words of mutual consolation among the assembly. The teacher Guan believes that Kasyapa (a disciple of the Buddha, known for his ascetic practices) initiated the questioning actually for the sake of the assembly, and the Buddha was the object of the questioning. The meaning of being able to question and being questioned lies in this chapter, hence the name 'Chapter on What the Assembly Asked.' Now, it is explained that although the text does not record the words of questioning, the questioning can be revealed based on the Buddha's answers. The previous section explained the principle of permanence and immutability, and now it shows the appearance of Nirvana. The appearance is contrary to the principle, so the assembly has doubts. The Buddha answers with verses, explaining that it is ultimately permanent and will not enter Nirvana. The questioning of the assembly is revealed from the Buddha's answer, so it is called 'Chapter on What the Assembly Asked.' The text is divided into two parts: first, answering the questions in order; second, joyfully understanding and comprehending. First, the commentator from Hexi (a place name, referring to commentators from the Hexi region) believes that this chapter answers seven questions, divided into four sections. The first section answers the question of demonstrating Nirvana, and also answers questions about humans, gods, and the demonic path. Next, after speaking the verses, it answers the question about knowing the nature of Dharma. The third part explains the remaining verses, formally answering the question of speaking of secrets, and also answers the question of being away from sickness and approaching the unsurpassed path. The fourth part is 'Why is it also called the meaning of no remainder?' It answers the question about ultimately. Regarding the first part, it is further divided into two parts: first, the assembly offers offerings; second, the Tathagata accepts the offerings. Offering offerings is further divided into two parts: first, the arising of conditions; second, offering the offerings. The arising of conditions is divided into five aspects: first, emitting light; second, wanting to offer offerings; third, humans and gods preventing it; fourth, emitting light again; fifth, offering the offerings. And using these to answer the question of demonstrating Nirvana, Hexi explains that there are three types of demonstrating Nirvana: first, demonstrating through speech; second, demonstrating through supernatural powers; third, demonstrating through events. Demonstrating through events refers to fragrant wood, ghee, and accepting the last meal. Demonstrating through supernatural powers refers to emitting light and manifesting auspicious signs. Demonstrating through speech refers to telling Cunda, 'If you want me to live in the world for a long time, you should quickly offer the last offering.' This is the meaning of answering the question. 'At that time, the gods and humans below' is the second part of offering offerings. It is further divided into two parts: first, the assembly offers offerings; second, Cunda offers offerings. First is the assembly offering offerings, which is further divided into two parts: first, the assembly offers offerings; second, the Bhikshus hold Kashaya robe and bowl.
。次純陀供為四。一辦供二變土三悲請四稱歎。爾時世尊下。第二如來受供。又四。一受大眾供。二受純陀供。三大眾興念鉅細相容。四大眾悲嘆。所以兼答示人天魔道者。河西云。世界嚴凈毛孔化佛。純陀少供普充大眾。凡此殊勝希有大事。能令時會了了睹見。故是兼答示人天魔道問。爾時世尊下。是第二章。答知法性問。受於法樂又二。初正答問。二領瑞結成。初正答問又二。先答知法性問。次答受法樂。初又二。先偈文中正明知法性。后長行褒貶得失。初有二十一行偈為三。初四行止悲誡聽。次十三行正辨法性。三四行結勸修習。初四行如文。次十三行為二。前十二行二二相對。以為六雙顯法性之理。后一偈總結止悲。然正是十二偈。而後文云十三偈者。兼取總偈。初一雙中初行中雲烏與鴟者。此二鳥得共處。若烏鵒與鴟不得共處。鵒即鴝鵒只是鵂鹠此鳥與鴟烏不可共處。次雙可見。第三雙中雲七葉至臭婆師極香。迦留毒樹。鎮頭甘果。餘三雙可見。后勸修中雲三寶同真諦者。開善云。佛果冥真真既常絕果亦常絕。莊嚴云。佛果出真真所不攝。是常妙絕與真同故故同真諦。二師猶作偏真釋之。言果出真外復與真同。既同寧出既出豈同。今明佛僧是人諦即中道。中道之法即法是人即人是法。故言三寶同真諦偈。后
長行褒貶得失者。莊嚴用此文答示人天魔道問。旃陀羅即是魔道。阿羅漢是人天道。有師不用此。釋羅漢非人旃陀羅非魔。此但是結前得失之意。知三寶常堪受供養。如阿羅漢名之為得。若不知常為害法身。如旃陀羅名之為失。次爾時人天眾去。明受法樂。因事答問又二。先受法樂。次伸供養。爾時佛告下。第二領瑞結成為二。前命迦葉領。次命純陀領。前迦葉文中。云復見大眾說十三偈者。一云佛與大眾各說十三偈。此文是佛說。大眾偈不來。二云又見大眾屬上句。說十三偈屬佛。不是大眾說十三偈。于命迦葉領中。文為四。一命二領三推功在佛四推菩薩能知。次命純陀亦四。一命二領三佛重結四迦葉隨喜。世尊一切契經下第三章。答上云何為眾生演說于秘密問。兼答遠離一切病得近無上道三問。但有餘之偈。是如來隱覆隨緣之說。非平道顯理究竟之義。今演隱覆令秘顯露即是酬其上問。而文中明五逆四重謗法三種病人罪滅病癒。即是兼答遠離一切病由病差罪滅得近無上道。兼答兩問意在於此。文為二。初略問答。次廣出七偈。初中初略標有餘無餘之問。次略答有餘是不了是密無餘是了是顯(云云)。次純陀白下。是廣出七偈。問答即為七章。七章或是純陀舉。或是文殊舉。或佛自出(云云)。初一章是純陀請問。
【現代漢語翻譯】 現代漢語譯本 對於長篇大論的褒貶得失，世尊用這段文字來回答人、天、魔道提出的問題。旃陀羅（賤民）指的就是魔道，阿羅漢（斷盡煩惱的聖者）指的就是人天道。有些法師不用這種說法，解釋說羅漢不是人，旃陀羅不是魔。這只是總結之前的得失之意。知道三寶（佛、法、僧）常常值得接受供養，就像阿羅漢被稱為『得』。如果不知道三寶常住，就會危害法身，就像旃陀羅被稱為『失』。接下來，『爾時人天眾去』，說明他們領受佛法的喜悅。因為這件事，又有了兩個問答。先是領受佛法的喜悅，然後是表達供養。『爾時佛告下』，第二部分是總結祥瑞，分為兩部分。前面是命令迦葉（佛陀的弟子）來領眾，後面是命令純陀（佛陀的弟子）來領眾。前面的迦葉文中，說『復見大眾說十三偈者』，一種說法是佛和大眾各自說了十三偈。這段文字是佛說的，大眾說的偈頌沒有出現。另一種說法是『又見大眾』是承接上句，『說十三偈』是佛說的，不是大眾說的。在命令迦葉領眾的部分，經文分為四個部分：一是命令，二是領眾，三是推功于佛，四是推崇菩薩能夠知曉。接下來命令純陀也是四個部分：一是命令，二是領眾，三是佛陀再次總結，四是迦葉隨喜讚歎。 『世尊一切契經下』是第三章，回答了前面『云何為眾生演說于秘密』的問題，同時也回答了『遠離一切病』和『得近無上道』這兩個問題。但其中有些偈頌，是如來隱晦地、隨順因緣而說的，不是直接顯明道理、究竟之義。現在將隱晦的揭示出來，讓秘密顯露出來，就是酬答前面的問題。而文中說明五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、四重（殺生、偷盜、邪淫、妄語）、謗法這三種病人的罪業消滅、疾病痊癒，就是兼顧回答了『遠離一切病』，因為疾病消除、罪業消滅，就能接近無上道。兼顧回答了這兩個問題，重點就在這裡。經文分為兩部分，先是簡略的問答，然後是廣泛地列出七個偈頌。簡略的問答中，先是簡略地標出有餘和無餘的問題，然後簡略地回答說有餘是不了義的，是秘密的；無餘是了義的，是顯明的（云云）。接下來『次純陀白下』，是廣泛地列出七個偈頌。問答可以分為七個章節，這七個章節或者是純陀提出的，或者是文殊（文殊菩薩）提出的，或者是佛陀自己提出的（云云）。第一個章節是純陀請問。
【English Translation】 English version Regarding those who extensively praise and criticize gains and losses, the World Honored One used this text to answer questions from beings in the realms of humans, devas, demons. 'Chandala' (outcaste) refers to the demonic path, and 'Arhat' (one who has extinguished all afflictions) refers to the path of humans and devas. Some teachers do not use this explanation, stating that Arhats are not humans and Chandalas are not demons. This is merely a summary of the meaning of previous gains and losses. Knowing that the Three Jewels (Buddha, Dharma, Sangha) are always worthy of receiving offerings is like an Arhat being called 'gain'. If one does not know that the Three Jewels are permanent, it will harm the Dharma body, like a Chandala being called 'loss'. Next, 'Then the assembly of humans and devas departed', indicating that they received the joy of the Dharma. Because of this event, there are two more questions and answers. First, receiving the joy of the Dharma, and then expressing offerings. 'Then the Buddha told below', the second part is summarizing the auspicious signs, divided into two parts. The first is ordering Kashyapa (Buddha's disciple) to lead the assembly, and the second is ordering Chunda (Buddha's disciple) to lead the assembly. In the previous text of Kashyapa, it says 'Again seeing the assembly reciting thirteen verses', one explanation is that the Buddha and the assembly each recited thirteen verses. This text is what the Buddha said, the verses recited by the assembly did not appear. Another explanation is that 'Again seeing the assembly' is connected to the previous sentence, and 'reciting thirteen verses' is what the Buddha said, not what the assembly said. In the part of ordering Kashyapa to lead the assembly, the text is divided into four parts: first is the order, second is leading the assembly, third is attributing the merit to the Buddha, and fourth is praising the Bodhisattvas for being able to know. Next, ordering Chunda is also four parts: first is the order, second is leading the assembly, third is the Buddha summarizing again, and fourth is Kashyapa rejoicing and praising. 'The World Honored One's entire sutra below' is the third chapter, answering the previous question of 'How to explain the secret to sentient beings', and also answering the three questions of 'being far away from all diseases' and 'getting close to the unsurpassed path'. But some of the verses are the Tathagata's hidden, according to the circumstances, not directly revealing the truth, the ultimate meaning. Now revealing the hidden, making the secret revealed, is to answer the previous question. And the text explains that the five rebellious acts (killing father, killing mother, killing Arhat, disrupting the Sangha, shedding the blood of the Buddha), the four serious offenses (killing, stealing, sexual misconduct, lying), and the three kinds of patients who slander the Dharma, their sins are eliminated, and their diseases are cured, which is also answering 'being far away from all diseases', because the disease is eliminated, and the sins are eliminated, one can approach the unsurpassed path. Answering these two questions at the same time, the focus is here. The text is divided into two parts, first is a brief question and answer, and then a wide list of seven verses. In the brief question and answer, first briefly mark the questions of definitive and non-definitive, and then briefly answer that the non-definitive is not the ultimate meaning, it is secret; the definitive is the ultimate meaning, it is obvious (etc.). Next, 'Then Chunda said below', is a wide list of seven verses. The questions and answers can be divided into seven chapters, these seven chapters are either raised by Chunda, or raised by Manjushri (Manjushri Bodhisattva), or raised by the Buddha himself (etc.). The first chapter is Chunda's request for questioning.
文為六。一簡闡提二取三罪人三釋取意四釋簡意五結偈六緣起。初簡闡提中有四番問答。初舉偈請釋。云何一切佈施皆可讚嘆佈施持戒可讚。佈施破戒云何可讚。次佛答中除一闡提。第二第三番問答可見。第四番問何名闡提。次佛答中有三番。初通說四部弟子謗法造重究竟無改。雖非即是而亦趣向一闡提道。第二番指四重五逆。第三指說言無佛法眾撥無因果。除三番外施皆可嘆。爾時純陀復白下。是次問答取三罪人即四重等。于中三。初一問答略出三相。次廣明四重謗法五逆可滅。后別明誹謗因緣。初略如文。次廣中先問次答中意為三。初明滅惡法。次釋滅惡法。三正明惡滅。初滅惡法者。河西云。有六妙藥。一發菩提心。二慚愧悔過。三守護法。四恭敬護法者。五達罪相。六受持解說大乘經典。此亦六緣大同小異。一被法服。二慚愧改悔。三生護法心。四供養護法者。五自受持讀誦。六為他說。河西云。發心達罪亦可會此。次何以故下釋。中即釋其意有譬合結三。若有譭謗下正明惡滅。應具如前而今文略。直言還歸正法舉是舉非。犯五逆者明五逆可滅。亦舉是舉非。此中三罪皆悉可滅。即是兼答遠離一切病問。既得滅罪即得近於無上之道。又善男子。犯重罪者下。第三釋取三罪人意。有法譬合。譬為四。一未生解。
【現代漢語翻譯】 現代漢語譯本 文為六：一、簡闡提（Iccantika，斷善根者）二、取三罪人三、釋取意四、釋簡意五、結偈六、緣起。初簡闡提中有四番問答。初舉偈請釋：『云何一切佈施皆可讚嘆？佈施持戒可讚，佈施破戒云何可讚？』次佛答中除一闡提。第二第三番問答可見。第四番問何名闡提。次佛答中有三番。初通說四部弟子謗法造重，究竟無改，雖非即是而亦趣向一闡提道。第二番指四重（四種根本重罪）五逆（五種逆罪）。第三指說言無佛法眾，撥無因果。除三番外施皆可嘆。爾時純陀（Cunda，人名）復白下。是次問答取三罪人，即四重等。于中三：初一問答略出三相。次廣明四重謗法五逆可滅。后別明誹謗因緣。初略如文。次廣中先問次答中意為三。初明滅惡法。次釋滅惡法。三正明惡滅。初滅惡法者，河西（指鳩摩羅什，Kumarajiva）云：『有六妙藥。一、發菩提心。二、慚愧悔過。三、守護法。四、恭敬護法者。五、達罪相。六、受持解說大乘經典。』此亦六緣，大同小異。一、被法服。二、慚愧改悔。三、生護法心。四、供養護法者。五、自受持讀誦。六、為他說。河西云：『發心達罪亦可會此。』次何以故下釋。中即釋其意有譬合結三。若有譭謗下正明惡滅。應具如前而今文略。直言還歸正法舉是舉非。犯五逆者明五逆可滅。亦舉是舉非。此中三罪皆悉可滅，即是兼答遠離一切病問。既得滅罪即得近於無上之道。又善男子，犯重罪者下，第三釋取三罪人意。有法譬合。譬為四：一、未生解。
【English Translation】 English version The text is in six parts: 1. Brief explanation of Iccantika (one who has severed their roots of goodness), 2. Selection of three types of offenders, 3. Explanation of the selection's meaning, 4. Explanation of the meaning of 'brief', 5. Concluding verse, 6. Introduction. The initial section on Iccantika contains four rounds of questions and answers. The first presents a verse requesting explanation: 'Why are all kinds of giving praiseworthy? Giving with adherence to precepts is praiseworthy, but how is giving with violation of precepts praiseworthy?' The Buddha's response excludes Iccantikas. The second and third rounds of questions and answers are self-evident. The fourth round asks, 'What is meant by Iccantika?' The Buddha's response has three parts. First, it generally states that disciples of the four groups (bhikshus, bhikshunis, upasakas, and upasikas) who slander the Dharma and commit grave offenses, ultimately without repentance, though not immediately, are heading towards the path of Iccantika. The second part refers to the four parajikas (root downfalls) and five heinous offenses (five rebellious acts). The third part refers to those who deny the existence of the Buddha, Dharma, and Sangha, and deny the law of cause and effect. Except for these three cases, all giving is praiseworthy. Then Cunda (name of a person) further inquired. The subsequent questions and answers concern the selection of three types of offenders, namely those who commit the four parajikas, etc. Within this, there are three parts: The first question and answer briefly outlines three characteristics. The second elaborates on how the four parajikas, slandering the Dharma, and the five heinous offenses can be eradicated. The third specifically clarifies the causes and conditions of slander. The first is brief as in the text. The second, in the elaboration, first asks, and then the answer's meaning is in three parts. First, it clarifies the eradication of evil deeds. Second, it explains the eradication of evil deeds. Third, it directly clarifies the cessation of evil. Regarding the first, the eradication of evil deeds, Kumarajiva (name of a person) said: 'There are six wonderful medicines: 1. Arousing the Bodhi mind. 2. Feeling shame and repenting. 3. Protecting the Dharma. 4. Respecting those who protect the Dharma. 5. Understanding the nature of offenses. 6. Upholding, reciting, and explaining the Mahayana sutras.' These are also six conditions, largely similar with minor differences: 1. Wearing the robes of the Dharma. 2. Feeling shame and repenting. 3. Generating a mind to protect the Dharma. 4. Making offerings to those who protect the Dharma. 5. Personally upholding and reciting. 6. Explaining it to others. Kumarajiva said: 'Arousing the mind and understanding offenses can also be associated with this.' Next, the explanation follows 'Why is it so?' Within this explanation, there are three parts: analogy, synthesis, and conclusion. 'If there is slander...' directly clarifies the cessation of evil. It should be complete as before, but the text is abbreviated now. It directly states returning to the correct Dharma, affirming what is right and negating what is wrong. Those who commit the five heinous offenses clarify that the five heinous offenses can be eradicated. It also affirms what is right and negates what is wrong. Here, all three offenses can be eradicated, which also answers the question of being free from all illnesses. Having eradicated offenses, one can approach the unsurpassed path. Furthermore, 'Good man, those who commit grave offenses...' is the third explanation of the meaning of selecting three types of offenders. There is Dharma, analogy, and synthesis. The analogy is in four parts: 1. Not yet generating understanding.
二已生解。三明護法。四得果報。初譬造罪破戒時。女譬淺行菩薩有生解義。如女懷妊蘊解未發。值國荒亂譬破戒眾。持犯路絕故言遠至他土。次在一天廟譬生解。天廟譬此經依經生解舊邦豐熟聞持戒功德所得果報。三路經恒河譬護法。斷常邪眾譬恒河。邪辯忉諂譬河水暴急。寧失報命不捨其解故言不獨濟也。四命終之後是得果報生天。三犯四重下合譬可尋。四純陀復言下。釋簡闡提。先問次答。答中三。法譬合。法中意云施此人不得福也。譬如有下譬。既破核竟種則不生。施一闡提如種破核。然闡提改悔則非闡提。下文云闡提作佛亦名謗佛言不作佛亦名謗佛。若言闡提悔而作佛是不謗佛。合如文。五善男子下結偈意。前一切施可稱歎者是有餘說。今明差別則無餘說。六純陀復言下是說偈緣起。複次善男子如我昔日下第二章。佛自舉偈為三。一佛舉偈。二文殊舉偈反質佛偈。三如來解釋。初文可見。次文殊反質中雲方等阿含者。阿含翻法歸。眾法所歸。阿含通小大。小直云阿含。大加方等。三佛言下是佛為釋。爾時文殊下第三章文殊重難。于中先難。次佛告下佛答。初問中意言九十五種皆趣惡道。聲聞為正即是善道。華嚴云。九十六種皆是邪道。二文云何通。解言。華嚴指實行二乘故不名正。古百論疏云。順化聲聞皆
【現代漢語翻譯】 現代漢語譯本 二、已生解（對教義的理解）。三、明護法（闡明護持佛法）。四、得果報（獲得果報）。最初的比喻是關於造罪破戒的時候。女子比喻淺行的菩薩，他們對教義有初步的理解。就像女子懷孕，雖然已經懷有胎兒，但理解尚未完全顯現。遇到國家荒亂，比喻破戒的僧眾。持戒和犯戒的道路斷絕，所以說『遠至他土』。接下來，在一天廟（天神廟）比喻生解（對教義的理解）。天廟比喻依據經典產生理解。舊邦豐熟，指的是聞持戒的功德所獲得的果報。三、路經恒河比喻護法。斷見和常見等邪見之眾比喻恒河。邪惡的辯論和諂媚比喻河水暴漲湍急。寧願失去生命，也不捨棄對教義的理解，所以說『不獨濟也』（不僅僅是自救）。四、命終之後是得果報，往生天界。三犯四重（犯三種根本罪和四種重罪）以下的內容可以類比推尋。四、純陀（Chunda）又說以下的內容，解釋一闡提（Icchantika）。先提問，然後回答。回答中包含三個部分：法（佛法）、譬（比喻）、合（結合）。法的部分意思是說，佈施給這種人（一闡提）不會得到福報。『譬如有下』是比喻。既然果核已經被破壞，種子就不會生長。佈施給一闡提就像播種破損的果核。然而，一闡提如果能夠悔改，就不是一闡提了。下文說，說一闡提可以成佛，也叫作誹謗佛；說一闡提不能成佛，也叫作誹謗佛。如果說一闡提悔改而成了佛，那就不算誹謗佛。『合如文』是說結合經文來理解。五、善男子以下總結偈頌的意義。之前說一切佈施都值得稱讚，那是有保留的說法。現在闡明差別，那就是沒有保留的說法。六、純陀（Chunda）又說以下的內容，是說偈頌的緣起。『複次善男子如我昔日下』是第二章。佛陀親自舉偈，分為三個部分：一、佛舉偈。二、文殊（Manjushri）舉偈反駁佛偈。三、如來解釋。最初的部分內容可以自己閱讀理解。接下來，文殊（Manjushri）反駁中說『方等阿含者』。阿含（Agama）翻譯為『法歸』，是眾法所歸之處。阿含（Agama）通於小乘和大乘。小乘直接稱為阿含（Agama），大乘則加上『方等』二字。三、佛言以下是佛陀的解釋。『爾時文殊下』是第三章，文殊（Manjushri）再次提問。其中先提問，然後『佛告下』是佛陀回答。最初的提問中意思是說，九十五種外道都趨向惡道，聲聞乘是正道，也就是善道。《華嚴經》說，九十六種都是邪道。二者如何融通解釋？解釋說，《華嚴經》指的是實行二乘，所以不稱為正道。古百論疏說，順化聲聞都是
【English Translation】 English version 2. Understanding already arisen. 3. Clarifying Dharma protection. 4. Obtaining karmic rewards. The initial analogy concerns the time of committing sins and breaking precepts. The woman symbolizes Bodhisattvas with shallow practice who have a nascent understanding of the teachings. Like a woman who is pregnant, although she carries a fetus, the understanding has not fully manifested. Encountering a country in turmoil symbolizes the Sangha (community) breaking precepts. The paths of upholding and violating precepts are severed, hence the saying 'reaching distant lands'. Next, being in a day temple (temple of a deity) symbolizes the arising of understanding. The day temple symbolizes generating understanding based on the scriptures. The old country being prosperous and fertile refers to the karmic rewards obtained from hearing and upholding the precepts. 3. Passing through the Ganges River symbolizes Dharma protection. Those with views of permanence and annihilation, etc., symbolize the Ganges River. Evil debates and flattery symbolize the violent and rapid river waters. Rather than lose their understanding of the teachings, they would give up their lives, hence the saying 'not only saving oneself'. 4. After the end of life, one obtains karmic rewards and is reborn in the heavens. The following content about committing the three offenses and four serious transgressions can be inferred analogously. 4. Chunda spoke again, explaining the Icchantika (one who has severed their roots of goodness). First, a question is posed, then an answer. The answer contains three parts: Dharma (the teachings), analogy, and combination. The Dharma part means that giving to such a person (an Icchantika) will not bring blessings. 'The analogy below' is an analogy. Since the seed kernel has been destroyed, the seed will not grow. Giving to an Icchantika is like sowing a damaged seed kernel. However, if an Icchantika can repent, they are no longer an Icchantika. The following text says that saying an Icchantika can become a Buddha is also slandering the Buddha; saying an Icchantika cannot become a Buddha is also slandering the Buddha. If one says that an Icchantika repents and becomes a Buddha, then it is not slandering the Buddha. 'Combining with the text' means understanding by combining with the scriptures. 5. 'Good man' below summarizes the meaning of the verses. Saying that all giving is praiseworthy before is a statement with reservations. Now clarifying the differences is a statement without reservations. 6. Chunda spoke again below, which is about the origin of the verses. 'Furthermore, good man, as I once did below' is the second chapter. The Buddha personally recites verses, divided into three parts: 1. The Buddha recites verses. 2. Manjushri recites verses refuting the Buddha's verses. 3. The Tathagata explains. The initial part can be read and understood by oneself. Next, Manjushri refutes by saying 'Those who are Vaipulya Agamas'. Agama (Agama) translates to 'Dharma returns', which is where all Dharmas return. Agama (Agama) encompasses both the Hinayana and Mahayana. The Hinayana is directly called Agama (Agama), while the Mahayana adds the words 'Vaipulya'. 3. 'The Buddha said below' is the Buddha's explanation. 'At that time, Manjushri below' is the third chapter, where Manjushri (Manjushri) asks again. Among them, first a question is posed, then 'The Buddha said below' is the Buddha's answer. The initial question means that the ninety-five types of heretics all tend towards evil paths, while the Sravaka vehicle is the correct path, which is the good path. The Avatamsaka Sutra says that ninety-six types are all evil paths. How can the two be reconciled and explained? The explanation is that the Avatamsaka Sutra refers to the practice of the Two Vehicles, so it is not called the correct path. The ancient Hundred Treatise Commentary says that those Sravakas who follow transformation are all
是外道。次佛答如文。爾時世尊下第四章。復是佛舉偈為三。初佛舉偈。次文殊疑。三佛印贊。爾時文殊下第五章。復是文殊舉偈。又二。先文殊說偈。次如來印成。貪愛無明者。舊解云貪心是內向。喻之如母。無明是外境喻父。然只是貪愛豈墮無間。因貪起邪見是故墮落。此義不然。貪愛無明俱有內外無明是受身之本如父。貪是枝末煩惱如母。又父是疏緣如無明。母是親緣如貪愛。如來複為下第六章。如來自舉偈為三。一如來舉偈。二文殊難。三如來釋。第七章文殊自舉偈。又二先舉偈。次如來違釋。爾時迦葉白佛下第四章。答云何說畢竟及與不畢竟問。一番問答。答中具騰上意無餘即是究竟義。云何複名一切義乎即不究竟。佛還酬兩問。唯除助道是無餘義。酬其畢竟問。其餘諸法通余無餘。酬其複名一切義乎不畢竟義。唯除助道常樂善法者。河西云。助道是因。常樂是果。修萬行因得萬德果。此則無餘為利根人。作真實說無法不盡故云一切。亦皆無餘。其餘諸法悉是有餘。就有餘中亦有無餘。如為聲聞說四諦為緣覺說十二緣。稱器取之故言無餘。興皇云。助道語通不的是因。今以常為果善法為因。此果此因並是助道為緣斥倒。非因非果乃是正道名無餘義。迦葉菩薩心大下。即是大段第二大眾歡喜領解。初開章為二
。一次第答問。二歡喜領解。今答問既竟。次大眾歡喜文為二。一正領解。二現病結成。初又兩一迦葉領解。二大眾領解。迦葉領又二。初領解讚歎。次迦葉更問功德。爾時諸天世人下。是第二大眾領解又三。一大眾稱歎勸請。二如來止悲酬請。三大眾供養髮心。初文四偈為三。初一行標請。次兩行釋請舉出家二人在家一人未至不應入滅。后一行結請如來止悲酬請兩行半為二。初兩行酬請。次半行止悲。但初酬中二人云阿難多聞士自然能解了是常及無常。六卷云。觀如來兩足自知常無常。如來涅槃時一足黑黮一足光凈。光凈表法身常住。黑黮表跡應無常。爾時大眾下。第三大眾供養髮心又三。一供養。二發心。三進位可見。爾時世尊下第二如來結成又三。一授記。二付囑。三現病。舊云。從付囑下便為現病品。今則不然。現病為結成前在此無妨也。背痛者出大智論。昔鹿王為後來跛兔忍死待之。今佛為須跋故背痛也。
現病品
莊嚴名第二週。梁武稱中后。開善答離一切病。興皇兩存。前雖答竟何妨更說。后雖更說何妨答前。觀師兩望。望前是結成前答。望后是生起五行。雖復兩望望前是旁望后為正。今皆不然。從此品去是第三涅槃行。其文有二。先明修五行。次明證十德。初文為五。一病行。二聖行。
【現代漢語翻譯】 一次是次第答問。二是歡喜領解。現在答問已經結束，接下來是大眾歡喜文，分為兩部分：一是正式領解，二是示現病相以結成（前文）。首先是領解，又分為兩部分：一是迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）領解，二是大眾領解。迦葉領解又分為兩部分：一是領解讚歎，二是迦葉進一步詢問功德。『爾時諸天世人下』，是第二部分，大眾領解，又分為三部分：一是大眾稱歎勸請，二是如來止息悲傷並酬答勸請，三是大眾供養併發心。第一部分，四句偈頌分為三部分：第一句標明勸請，接下來兩句解釋勸請，舉出家二人、在家一人，認為（佛陀）不應入滅。最後一句總結勸請。如來止息悲傷並酬答勸請，兩句半分為兩部分：先是兩句酬答勸請，後半句是止息悲傷。但最初的酬答中，二人說『阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）是多聞之士，自然能夠理解了知是常還是無常』。第六卷說：『觀察如來的兩足，自己就能知道常與無常。如來涅槃時，一足黑黯，一足光亮潔凈。光亮潔凈表示法身常住，黑黯表示應化之跡是無常。』『爾時大眾下』，第三部分，大眾供養併發心，又分為三部分：一是供養，二是發心，三是進位，這些都是可以見到的。『爾時世尊下』，第二部分，如來結成（前文），又分為三部分：一是授記，二是付囑，三是示現病相。舊說認為，從付囑之後便是示現病相品。現在看來並非如此，示現病相是結成前文，在此處（出現）並沒有妨礙。背痛這件事出自《大智度論》。過去鹿王爲了後來的跛腳兔，忍死等待它。現在佛陀爲了須跋（Subhadra，佛陀晚年所度的弟子）的緣故而背痛。 現病品 莊嚴名為第二週。梁武帝（Liang Wu Di，南朝梁的開國皇帝）稱之為中后。開善（Kāishàn，僧人名）回答說（佛陀）已經遠離一切病。興皇（Xīnghuáng，僧人名）兩種說法都保留。前面雖然已經回答完畢，不妨再次述說。後面雖然再次述說，不妨礙回答前面的問題。觀師（Guān Shī，僧人名）兩種觀點都考慮到。從前面來看，是結成前面的回答；從後面來看，是生起五行。雖然兩種觀點都考慮到，但望前是旁，望后是正。現在我都不這樣認為。從此品開始是第三部分，涅槃行。其文分為兩部分：先說明修五行，其次說明證十德。第一部分，修五行，分為五部分：一是病行，二是聖行。
【English Translation】 This is a series of questions and answers. The second is joyful understanding. Now that the questions and answers are complete, next is the section on the joy of the assembly, which is divided into two parts: first, formal understanding; second, the manifestation of illness to conclude (the previous text). First is understanding, which is further divided into two parts: first, Kāśyapa's (one of the Buddha's ten great disciples, known for his ascetic practices) understanding; second, the assembly's understanding. Kāśyapa's understanding is further divided into two parts: first, understanding and praise; second, Kāśyapa further inquires about merit. 'Then the gods and people of the world...' is the second part, the assembly's understanding, which is further divided into three parts: first, the assembly's praise and request; second, the Tathāgata (another name for Buddha) stops the sorrow and responds to the request; third, the assembly makes offerings and generates the aspiration (bodhicitta). The first part, the four-line verse, is divided into three parts: the first line states the request; the next two lines explain the request, mentioning two monks and one layman, believing that (the Buddha) should not enter Parinirvana (final departure). The last line concludes the request. The Tathāgata stopping the sorrow and responding to the request, the two and a half lines are divided into two parts: first, the two lines respond to the request; the last half line stops the sorrow. But in the initial response, two people say, 'Ānanda (one of the Buddha's ten great disciples, known for his strong memory) is a learned man and will naturally be able to understand whether it is permanent or impermanent.' Volume six says: 'Observing the Tathāgata's two feet, one can know permanence and impermanence. When the Tathāgata enters Nirvana, one foot is dark and the other is bright and clean. Bright and clean represents the Dharma body's permanence, and dark represents the manifested traces of impermanence.' 'Then the assembly...' the third part, the assembly makes offerings and generates the aspiration, which is further divided into three parts: first, offerings; second, generating the aspiration; third, advancement in position, which can all be seen. 'Then the World Honored One...' the second part, the Tathāgata concludes (the previous text), which is further divided into three parts: first, prediction of enlightenment; second, entrustment; third, manifestation of illness. The old saying believes that from the entrustment onwards is the chapter on the manifestation of illness. Now it seems that this is not the case. The manifestation of illness concludes the previous text, and there is no harm in (it appearing) here. The matter of back pain comes from the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). In the past, the deer king endured death to wait for the later lame rabbit. Now the Buddha has back pain for the sake of Subhadra (the last disciple the Buddha converted before his parinirvana). Chapter on the Manifestation of Illness Zhuangyan (name of a person) calls it the second cycle. Emperor Wu of Liang (founder of the Liang Dynasty in Southern Dynasties) calls it the middle and later part. Kāishàn (name of a monk) answers that (the Buddha) has already departed from all illness. Xīnghuáng (name of a monk) retains both views. Although the previous answer has been completed, there is no harm in saying it again. Although it is said again later, it does not hinder answering the previous question. Guān Shī (name of a monk) considers both viewpoints. Looking from the front, it concludes the previous answer; looking from the back, it gives rise to the five practices. Although both viewpoints are considered, looking forward is secondary, and looking backward is primary. Now I do not think so. From this chapter onwards is the third part, the Nirvana practice. Its text is divided into two parts: first, it explains the cultivation of the five practices; second, it explains the attainment of the ten virtues. The first part, cultivating the five practices, is divided into five parts: first, the practice of illness; second, the practice of the sage.
三梵行。四天行。五嬰兒行。今說初行。從此標名故言現病品。然品題現病而文明無病此義云何。由前品末授記付囑竟即云我今背痛舉體皆痛。如彼小兒及常患者。從此義故題現病品。由現此病致有三推三請明如來無病。就文為四。一明推請。二現無病相。三大眾供養。四廣明無病。初有三推三請。一請說法。二請息惡慢。三雙請二事。三推者一推自行二推化他三推證果。兩三相間皆先推次請。合成三段開成六章。初約自行推者。佛萬行悉滿眾苦屏除寧當有病。次化他推者。佛自行竟化他功滿。能斷眾生三毒之病寧當有病。三證果推者。佛地圓足種智現前湛然常住寧得有病。就推自行文為兩。初明無病因。后明有無病因。偏言四分者通見思故。五見及疑別在見諦。通別病因佛必定無。有二因緣下推有。無病因。憐憫是內心給施是外舍。內救外濟除眾苦惱即是無病之因先推竟。次世尊世人有病下。是請說法文為四。一請教弟子。二請大乘。三請教不退即是生善。四請治惡人。即是滅惡在文可見。此亦是四悉意也。諸菩薩等下。是推化他文為二。先明化他除三障。次明化他及以發願。初文三。先標三障。次釋。后結。初標可見。次釋中又三。初釋煩惱障。四句料簡。利而不深。亦深亦利。若數數起妨修道者名煩惱障。深而
不利。不深不利。不數數起。雖是煩惱而不名障。通論四句皆是煩惱。此別分別故爾。七慢如文。成論有大慢為八但此文略。河西有九慢。謂小中上。等中等。單慢。開為兩。小中上者。自恃我解勝他小愚。恒自慢于小者。等中等者。我與他齊起勝彼心。慢慢者。謂其智解勝一切人更無及者。大慢者。等中上。上中等。不如慢者。多不如中言我小劣而實懸殊。我慢者。觀五陰為我著我所由。邪慢者。實無功勛自以為有。次釋業障者。決定四趣業能障初果。決定欲界業障第三果。決定色無色業障第四果。此中重惡之病乃是報障。何以釋業。舊二解。一云重惡之病實是報障。而釋業者果中說因。二云五無間業如惡重病藉此為譬。三釋報障云。謗法闡提何關報障。亦二解。一云生在謗法一闡提家豈非報障。二云惡人具二。一是惡業。二是惡報。故雀欲蛇嗔皆先業果。複次世尊下。二即是請除惡慢文為二。初請除愚人之惡見。佛現病生必死想起斯惡念。后請息外道之慢。複次世尊下三是推佛證果。身力具足豈當有病又二。先明身力。次明智力。初身力中廣舉諸力格量。優缽羅等象者。此象色青。芬陀利色赤。二云象行時足下有華。如優缽羅因以名之。大拏雲行蓮華上白象即其證也。又云雷震時芽上生優缽羅華。故以為名。餘者
【現代漢語翻譯】 現代漢語譯本 不利（anaya）：不深刻的（agambhirah）不利。不反覆思量（asamkhya）而生起。雖然是煩惱（klesha），但不稱為障礙（avarana）。通論四句都是煩惱。這是特別分別的緣故。七慢（sapta-mana）如文中所述。成實論（Satyasiddhi-sastra）有大慢（maha-mana）為八種，但此文省略了。河西（Kumarajiva）有九慢，即小中上（hina-madhya-pranita）、等中等（sama-sama）、單慢（mana）。單慢又分為兩種。小中上是指：自恃我的理解勝過他人小小的愚笨，總是對不如自己的人傲慢。等中等是指：我與他人相等，卻生起勝過他們的心。慢慢（atimana）是指：認為自己的智慧理解勝過一切人，沒有人能趕得上。大慢是指：等中上，上中等。不如慢（unamana）是指：在很多不如自己的方面，說我稍微差一點，而實際上差距懸殊。我慢（atma-mana）是指：觀察五陰（panca-skandha）為我，執著於我及我所擁有的。邪慢（mithya-mana）是指：實際上沒有功德，卻自認為有。 其次解釋業障（karma-avarana）：決定墮入四惡趣（catasro-durgati）的業能障礙初果（srota-apanna）。決定欲界（kama-dhatu）的業障第三果（anagamin）。決定色界（rupa-dhatu）和無色界（arupa-dhatu）的業障第四果（arhat）。這裡，嚴重的惡病是報障（vipaka-avarana）。為什麼解釋為業呢？舊有兩種解釋。一種說法是嚴重的惡病實際上是報障，而解釋為業，是在果中說因。另一種說法是五無間業（panca-anantarya-karmani）如同嚴重的惡病，藉此作為比喻。第三解釋報障說：誹謗佛法（dharma-apavadaka）和斷善根者（icchantika）與報障有什麼關係？也有兩種解釋。一種說法是生在誹謗佛法和斷善根者的家庭，難道不是報障嗎？另一種說法是惡人具有兩種：一是惡業，二是惡報。所以麻雀的貪慾和蛇的嗔恨都是先前的業果。 其次，世尊（Bhagavan）以下，二是請佛陀消除惡慢，分為兩部分。首先是請消除愚人的惡見。佛陀示現生病，他們必定會想起佛陀會死的惡念。然後是請止息外道的傲慢。其次，世尊以下，三是推論佛陀已經證得果位。身體力量具足，怎麼會有病呢？又分為兩部分。先說明身體的力量，其次說明智慧的力量。最初身體的力量中廣泛列舉各種力量來衡量。優缽羅（utpala）等象，這種象的顏色是青色的。芬陀利（pundarika）顏色是紅色的。另一種說法是象行走時腳下有花，像優缽羅一樣因此而得名。大拏（Mahānāga）說行走在蓮花上的白象就是證明。又說雷震時芽上生出優缽羅花，因此而得名。其餘的...
【English Translation】 English version Anaya (不利): Anaya that is not profound (agambhirah). Arising without repeated contemplation (asamkhya). Although it is a klesha (煩惱), it is not called an avarana (障礙). Generally speaking, all four sentences are kleshas. This is due to special distinctions. The seven manas (七慢) are as described in the text. The Tattvasiddhi Shastra (成實論) has eight maha-manas (大慢), but this text omits them. Kumarajiva (河西) has nine manas, namely hina-madhya-pranita (小中上), sama-sama (等中等), and mana (單慢). Mana is further divided into two types. Hina-madhya-pranita refers to: relying on my understanding to be superior to others' small foolishness, and always being arrogant towards those who are inferior to oneself. Sama-sama refers to: being equal to others, but giving rise to the thought of surpassing them. Atimana (慢慢) refers to: thinking that one's wisdom and understanding surpass everyone else, and that no one can catch up. Maha-mana refers to: hina-madhya-pranita, pranita-madhya-sama. Unamana (不如慢) refers to: saying that I am slightly inferior in many aspects where I am not as good as others, but in reality, the gap is huge. Atma-mana (我慢) refers to: observing the five skandhas (五陰) as myself, and being attached to myself and what I own. Mithya-mana (邪慢) refers to: actually having no merit, but thinking that one has it. Next, explaining karma-avarana (業障): karma that determines falling into the four evil destinies (catasro-durgati) can obstruct the first fruit (srota-apanna). Karma that determines the desire realm (kama-dhatu) obstructs the third fruit (anagamin). Karma that determines the form realm (rupa-dhatu) and the formless realm (arupa-dhatu) obstructs the fourth fruit (arhat). Here, severe evil diseases are vipaka-avarana (報障). Why is it explained as karma? There are two old explanations. One explanation is that severe evil diseases are actually vipaka-avarana, but explaining it as karma is speaking of the cause in the result. The other explanation is that the five anantarya-karmani (五無間業) are like severe evil diseases, using this as a metaphor. The third explanation of vipaka-avarana says: what is the relationship between dharma-apavadaka (誹謗佛法) and icchantika (斷善根者) and vipaka-avarana? There are also two explanations. One explanation is that being born in a family that slanders the Dharma and is an icchantika, is it not vipaka-avarana? The other explanation is that evil people have two things: one is evil karma, and the other is evil retribution. Therefore, the sparrow's greed and the snake's hatred are all previous karmic results. Next, 'Bhagavan (世尊)' below, two is asking the Buddha to eliminate evil pride, divided into two parts. The first is to eliminate the evil views of fools. When the Buddha manifests illness, they will surely think of the evil thought that the Buddha will die. Then it is to stop the arrogance of externalists. Next, 'Bhagavan' below, three is inferring that the Buddha has already attained the fruit. With sufficient physical strength, how could there be illness? It is again divided into two parts. First, explain the strength of the body, and then explain the strength of wisdom. In the initial strength of the body, various strengths are widely listed for measurement. Utpala (優缽羅) and other elephants, the color of this elephant is blue. Pundarika (芬陀利) is red. Another saying is that when the elephant walks, there are flowers under its feet, like utpala, hence the name. Mahānāga (大拏) said that the white elephant walking on the lotus flower is the proof. It is also said that utpala flowers grow on the buds when thunder strikes, hence the name. The rest...
例之。缽建提此翻堅固。那羅延此翻金剛。如來今者下。三是雙請說法息惡。先長行略請。后偈廣請。偈有七行。初三行正請。次三行釋請。后一行結請。初正請又二。前一行請起說法。次兩行請除惡慢。初文中迦葉是佛弟子何以同彼外道稱佛為瞿曇。解云凡稱瞿曇亦有所簡。如人瞋喚及以喜喚皆云張王。況復但言瞿曇聖德豈同外道慢心喚耶。次釋請又二。初一行釋息惡。次兩行釋說法。后結請可知。爾時世尊大悲下。是第二佛示無病相文為三。一光明利益。二蓮華利益。三化佛利益。而此三意有事有理。事者病色萎悴健色光悅。今放光晃耀即無病相。蓮華是瑞非是病相。化佛者如來所作。若是病人不能所為。有所為者則非病相。表理者光從身出表法身。華能含果表解脫。佛是覺慧表般若。三德具足寧當有病。三章各二。初光明。次利益。初光中。云大悲熏心者。佛德無量何獨大悲。上文請云。三世如來大悲為本。如是慈悲今何所在。今酬此請故言大悲熏心。前亦放光不言過百千日。正為現病非病所能現光破疑。大悲熏身。惠施眾生下明利益。二爾時世尊心無疑慮下。是蓮華利益亦為二。初辨蓮華。次是諸光明下利益。華益之處遍於三塗。彌見其華以表解脫明矣。八寒地獄。前四從聲。后四從色。罪人初入見是華池起
【現代漢語翻譯】 現代漢語譯本 例之。'缽建提'（Patikanti）此譯為'堅固'。'那羅延'（Narayana）此譯為'金剛'。如來現在要開始說法了。這三句是雙重祈請，祈請佛陀說法以止息罪惡。先是長行略請，后是偈頌廣請。偈頌共有七行。前三行是正式的祈請，接著三行解釋祈請的理由，最後一行是總結祈請。最初的正請又分為兩部分。前一行是請佛起身說法，接著兩行是請佛消除罪惡和傲慢。在最初的文中，迦葉（Kasyapa）是佛陀的弟子，為何像外道一樣稱佛陀為'瞿曇'（Gotama）？解釋說，凡是稱'瞿曇'也有所區分。比如人們生氣時或高興時都可能稱呼'張王'。更何況只是說'瞿曇'聖德，這與外道懷著傲慢之心呼喚是不同的。接著是解釋祈請的理由，也分為兩部分。前一行解釋止息罪惡的理由，接著兩行解釋說法的理由。最後的總結祈請可以自行理解。當時世尊以大悲心開始說法，這是第二部分，佛陀示現無病之相，分為三個方面：一是光明帶來的利益，二是蓮花帶來的利益，三是化佛帶來的利益。這三個方面既有事相上的意義，也有理體上的意義。事相上，生病時臉色會萎靡憔悴，健康時則容光煥發。現在佛陀放出光芒，光彩照耀，這表明佛陀沒有生病。蓮花是吉祥的象徵，不是生病的象徵。化佛是如來所化現的，如果是病人，就無法做到這些。能夠有所作為，就不是生病的樣子。從理體上講，光從佛身發出，代表法身。蓮花能夠包含果實，代表解脫。佛是覺悟的智慧，代表般若。三德圓滿具足，怎麼會有疾病呢？這三章每章又分為兩部分。首先是光明，然後是利益。在光明部分，說'大悲熏心'，佛陀的功德無量無邊，為何單單說大悲？上文祈請時說，三世如來以大悲為根本。像這樣的大慈大悲現在在哪裡呢？現在是爲了迴應這個祈請，所以說'大悲熏心'。之前也曾放光，但沒有說超過百千個太陽，主要是爲了示現佛陀雖然示現病相，但並非真的生病，所放的光芒是爲了破除眾生的疑惑。'大悲熏身，惠施眾生'，這是說明光明帶來的利益。第二，'爾時世尊心無疑慮'，這是蓮花帶來的利益，也分為兩部分。首先是辨別蓮花，然後是'是諸光明'帶來的利益。蓮花帶來的利益遍及三塗（地獄、餓鬼、畜生），更加顯現了蓮花所代表的解脫的意義。八寒地獄，前四個地獄是從聲音上來區分的，后四個地獄是從顏色上來區分的。罪人最初進入地獄時，看到的是蓮花池，心生歡喜。
【English Translation】 English version Example: 'Patikanti' means 'firm' or 'solid'. 'Narayana' means 'vajra' or 'diamond'. The Tathagata (如來, Thus Come One) is now about to speak the Dharma. These three sentences are a double request, requesting the Buddha to speak the Dharma to stop evil. First, there is a brief request in prose, followed by a broad request in verse. The verse has seven lines. The first three lines are the formal request, the next three lines explain the reason for the request, and the last line is a concluding request. The initial formal request is further divided into two parts. The first line is to ask the Buddha to rise and speak the Dharma, and the next two lines are to ask the Buddha to eliminate evil and arrogance. In the initial text, Kasyapa (迦葉), a disciple of the Buddha, why does he call the Buddha 'Gotama' (瞿曇) like the heretics? The explanation is that the term 'Gotama' is also used with distinction. For example, people may call 'Zhang Wang' when they are angry or happy. Moreover, it is only said that 'Gotama' has saintly virtues, which is different from the heretics calling with arrogance. Next is the explanation of the reason for the request, which is also divided into two parts. The first line explains the reason for stopping evil, and the next two lines explain the reason for speaking the Dharma. The final concluding request can be understood by oneself. At that time, the World Honored One began to speak the Dharma with great compassion, which is the second part, the Buddha showing the appearance of being free from illness, divided into three aspects: first, the benefits brought by light; second, the benefits brought by the lotus flower; and third, the benefits brought by the manifested Buddha. These three aspects have both phenomenal and noumenal meanings. Phenomenally, when one is sick, the complexion is withered and haggard, while when one is healthy, one is radiant. Now the Buddha emits light, which is radiant and dazzling, indicating that the Buddha is not sick. The lotus flower is an auspicious symbol, not a symbol of illness. The manifested Buddha is what the Tathagata manifests. If one is sick, one cannot do these things. Being able to do something is not the appearance of being sick. From the noumenal perspective, the light emanating from the Buddha's body represents the Dharmakaya (法身, Dharma Body). The lotus flower can contain fruit, representing liberation. The Buddha is awakened wisdom, representing Prajna (般若, wisdom). With the three virtues fully complete, how can there be illness? Each of these three chapters is further divided into two parts. First is light, then benefits. In the light section, it says 'great compassion pervades the heart'. The Buddha's merits are immeasurable, why only mention great compassion? The previous request said that the Buddhas of the three worlds take great compassion as their root. Where is such great compassion now? Now it is to respond to this request, so it is said 'great compassion pervades the heart'. Light was also emitted before, but it was not said to exceed hundreds of thousands of suns, mainly to show that although the Buddha shows the appearance of illness, he is not really sick, and the light emitted is to dispel the doubts of sentient beings. 'Great compassion pervades the body, bestowing benefits on sentient beings', this is to explain the benefits brought by light. Second, 'At that time, the World Honored One had no doubts', this is the benefit brought by the lotus flower, also divided into two parts. First is distinguishing the lotus flower, and then the benefits brought by 'these lights'. The benefits brought by the lotus flower extend to the three evil realms (三塗, three evil realms: hell, hungry ghosts, animals), further revealing the meaning of liberation represented by the lotus flower. The eight cold hells (八寒地獄, eight cold hells), the first four hells are distinguished by sound, and the last four hells are distinguished by color. When sinners first enter hell, they see a lotus pond and feel joy.
愛即往從見得名。或言只是地獄色如四華。擘字應作劈裂讀之。三如是一一華下。化佛利益亦為二如前(云云)。爾時一切天龍下。是第三大眾供養勸請。勸請意者。向謂臥病恐即涅槃。今見光相知未入滅。是故請法先供后請。初文中雲建陀者。河西云一肩鬼。使人肩痛。優摩陀能令人醉鬼。阿婆摩羅令人狂鬼。二說偈下。是勸請十五行並少長行分為二。初十四行正請。次一行並長行經家敘事。初文三。初兩行標請。次十行釋請。后兩行結請。初如文。次十行為五。初本誓故請。次墮惡故請。三下愚不知故請。四施甘露法故請。五療病故請。次結請如文。二是諸大眾下。是經家敘事為二。初請已默止。次請聲所至至凈居者。色頂有形有耳識故。無色不爾故不至彼。序品中雲有頂(云云)。例世間天生天凈天。應言生凈居無漏凈居第一義凈居(云云)。爾時佛告下。品中第四廣說無病又二。一明如來無病。二舉病行對辨。初文為三。一明無病。二舉往證今。三云現病是方便密語。此初嘆迦葉。迦葉是請首是故嘆之。善哉是總嘆。四句是別嘆。嘆得嘆離。離外惡緣及內惡因。得內善因及外善緣。二善男子我于往昔下。明我久無此病。過去無量者。是舉昔證今。三如言如來下。現病是方便密語。凡舉十二事密語。初十一事是
【現代漢語翻譯】 現代漢語譯本 『愛』（Ai）這個詞是因為『往』（Wang）和『從』（Cong）相見而得名。有人說地獄的顏色就像四種花。『擘』（Bo）字應該讀作『劈』（Pi），意思是劈裂。三如是，每一朵花下，化佛（Hua Fo，變化的佛）的利益也像前面所說的那樣。當時，一切天龍（Tian Long，天上的龍）等是第三大眾，他們供養並勸請佛。勸請的意思是，之前認為佛臥病在床，恐怕就要涅槃（Niepan，佛教中的寂滅狀態）。現在看到佛的光相，知道佛還沒有入滅，所以先供養，后請法。 初文中的『建陀』（Jiantuo）在河西（Hexi）被稱為『一肩鬼』，它使人的肩膀疼痛。『優摩陀』（Youmotuo）是能使人醉酒的鬼。『阿婆摩羅』（Apomaluo）是使人發狂的鬼。 第二部分，從『說偈下』開始，是勸請的十五行偈頌，以及少量的長行文字，分為兩部分。前十四行是正式的勸請，后一行加上長行文字是經家的敘事。初文分為三部分。前兩行標明勸請，接著十行解釋勸請，最後兩行總結勸請。前兩行如文所示。接著十行分為五部分。首先，因為本誓（Benshi，根本誓願）而勸請；其次，因為墮入惡道（Edao，不好的輪迴）而勸請；第三，因為下愚之人不知道而勸請；第四，因為施予甘露法（Ganlufa，能解除痛苦的佛法）而勸請；第五，因為治療疾病而勸請。最後總結勸請，如文所示。 第二部分，『是諸大眾下』，是經家的敘事，分為兩部分。首先是請法后默然不語，其次是請法的聲音傳到凈居天（Jingju Tian，色界天的最高處），因為色界頂端有形體和耳識，而無色界天沒有，所以聲音無法傳到那裡。序品中說有頂天（Youding Tian）。例如世間天、生天、凈天，應該說生凈居天、無漏凈居天、第一義凈居天。 當時，佛告訴迦葉（Jiaye，佛陀的十大弟子之一），品中第四部分廣泛地說明沒有疾病，又分為兩部分。一部分說明如來（Rulai，佛的稱號之一）沒有疾病，另一部分舉出疾病的行為來對比辨析。初文分為三部分。一部分說明沒有疾病，另一部分舉出過去的事情來證明現在，第三部分說現在顯現的疾病是方便的密語。這裡首先讚歎迦葉，因為迦葉是請法的發起者，所以讚歎他。『善哉』是總體的讚歎，四句是分別的讚歎。讚歎得到和遠離。遠離外在的惡緣和內在的惡因，得到內在的善因和外在的善緣。 第二部分，『善男子我于往昔下』，說明我很久沒有這種疾病了。『過去無量』是舉出過去的事情來證明現在。 第三部分，『如言如來下』，顯現疾病是方便的密語。總共舉出十二件事是密語，前十一件事是...
【English Translation】 English version The name 'Ai' (愛, Love) is derived from 'Wang' (往, Going) and 'Cong' (從, Following) meeting each other. Some say the colors of hell are like four kinds of flowers. The character '擘' (Bo, Break) should be read as '劈' (Pi, Split), meaning to split open. Three are like this, under each flower, the benefits of the manifested Buddhas (Hua Fo) are also like what was mentioned before. At that time, all the Nagas (Tian Long, Heavenly Dragons) and others were the third great assembly, offering and requesting the Buddha. The meaning of the request is that previously, it was thought the Buddha was ill and might enter Nirvana (Niepan, the state of enlightenment and liberation in Buddhism). Now, seeing the light of the Buddha, they know the Buddha has not yet entered extinction, so they first make offerings and then request the Dharma. In the initial text, 'Jiantuo' (建陀) is called 'One-Shoulder Ghost' in Hexi, which causes pain in people's shoulders. 'Youmotuo' (優摩陀) is a ghost that can make people drunk. 'Apomaluo' (阿婆摩羅) is a ghost that makes people go mad. The second part, starting from 'Shuo Ji Xia' (說偈下, After the verses were spoken), consists of fifteen lines of verses of entreaty, along with a small amount of prose, divided into two parts. The first fourteen lines are the formal request, and the last line plus the prose is the narrative of the sutra compilers. The initial text is divided into three parts. The first two lines mark the request, then ten lines explain the request, and the last two lines conclude the request. The first two lines are as in the text. The next ten lines are divided into five parts. First, the request is made because of the original vow (Benshi); second, the request is made because of falling into evil paths (Edao); third, the request is made because the ignorant do not know; fourth, the request is made to bestow the nectar Dharma (Ganlufa); fifth, the request is made to heal illnesses. Finally, the request is concluded, as in the text. The second part, 'Shi Zhu Dazhong Xia' (是諸大眾下, After all the assemblies), is the narrative of the sutra compilers, divided into two parts. First, there is silence after the request, and second, the sound of the request reaches the Pure Abode Heavens (Jingju Tian, the highest of the Form Realm heavens), because the top of the Form Realm has form and ear consciousness, while the Formless Realm heavens do not, so the sound cannot reach there. The introductory chapter mentions the Summit of Existence Heaven (Youding Tian). For example, the worldly heavens, the heavens of birth, and the pure heavens, it should be said the heavens of birth in the Pure Abode, the heavens of non-outflow in the Pure Abode, and the heavens of the ultimate meaning in the Pure Abode. At that time, the Buddha told Kashyapa (Jiaye, one of the Buddha's ten great disciples), in the fourth part of the chapter, it is extensively explained that there is no illness, and it is further divided into two parts. One part explains that the Tathagata (Rulai, one of the titles of the Buddha) has no illness, and the other part cites the actions of illness to compare and analyze. The initial text is divided into three parts. One part explains that there is no illness, another part cites past events to prove the present, and the third part says that the illness now manifested is a secret speech of skillful means. Here, Kashyapa is first praised, because Kashyapa is the initiator of the request, so he is praised. 'Excellent' is the general praise, and the four sentences are separate praises. Praising what is gained and what is avoided. Avoiding external evil conditions and internal evil causes, and gaining internal good causes and external good conditions. The second part, 'Shan Nanzi Wo Yu Wangxi Xia' (善男子我于往昔下, Good man, in my past), explains that I have not had this illness for a long time. 'Past immeasurable' is citing past events to prove the present. The third part, 'Ru Yan Rulai Xia' (如言如來下, As it is said, the Tathagata), manifesting illness is a secret speech of skillful means. A total of twelve things are cited as secret speech, the first eleven things are...
舉類。后一事合無病。迦葉世有三人下。是第二舉有病對無病。如此之人可得有病。佛不如此豈得有病。又為二。先明三病人。次明五病人。此中三病人異前三人。前三人不差今三人不差差差差。初是三種罪人。次是二乘小道。三是聞經菩薩。初法譬合。后二皆有譬合。合第三人云。為諛諂利養誑他故。受持是典與前碩異。寧當不受不持不用破戒讀誦。此乃與奪之意。初列三病人。不差者即開出三不差。差者未開。差者即開出怖畏利養等六事。約五法師合三十種中者。后更開五種病人都合三十八種(云云)。二迦葉有五種人下。還成上第二病人。既言遇緣可差不遇緣死。即是四果緣覺此等帶病修行故言有病行處。菩薩在因亦應例此。如此之人可言有病。佛斷惑盡即無復病。初果斷三結者。我見。疑。戒取。人天七反者尚略。廣則十四二十八。此文八萬劫成菩提。下文八萬劫發菩提心須會釋之。三果斷五下結。即欲界煩惱。更以貪瞋。足我見疑戒取。為五下分(云云)。羅漢或出有佛世。或出無佛世。故非獨一之行。辟支決定出無佛世。故名獨一之行。
聖行品上
次第釋名枝本說不說。次第者河西明。前略廣門說涅槃果。五行修涅槃因。十德聚功獎勸行因。舊云。五行辨因十德明果。開善云。五行明有行
【現代漢語翻譯】 現代漢語譯本： 舉例說明。後面一件事是關於有病和無病的問題。『迦葉世有三人下』，這是第二次舉例說明有病與無病。像這樣的人可能會生病。佛陀不是這樣，怎麼會生病呢？又分為兩部分。首先說明三種病人，其次說明五種病人。這裡的三種病人與前面的三種不同。前面的三種沒有差別，現在的三種有差別，差別在於差別。最初是三種罪人，其次是二乘小道，第三是聽聞佛經的菩薩。最初是法譬喻的結合，後面兩種都有譬喻的結合。總結第三種人說：『爲了諂媚、利益供養而欺騙他人，所以受持這部經典』，這與前面大不相同。寧可不受持、不使用，即使破戒也讀誦。這是取捨的意思。最初列出三種病人，『沒有差別』就是開示出三種沒有差別。『有差別』的還沒有開示。『有差別』的就開示出怖畏、利養等六件事。大約五種法師合起來有三十種。後面再開示五種病人，總共有三十八種（等等）。第二，『迦葉有五種人下』，還是成為上面第二種病人。既然說遇到因緣可以痊癒，遇不到因緣就會死亡，這就是四果阿羅漢和緣覺，這些人帶著病修行，所以說是有病修行之處。菩薩在因地也應該這樣理解。像這樣的人可以說是有病。佛陀斷盡了煩惱，就沒有病了。初果阿羅漢斷除三結：我見（認為有一個真實的『我』存在）、疑（對佛法僧三寶的懷疑）、戒取（執著于錯誤的戒律）。人天七次往返尚且是簡略的說法，廣說則有十四次、二十八次。這段經文說八萬劫成就菩提，下文說八萬劫發菩提心，需要會通解釋。三果阿羅漢斷除五下分結，也就是欲界的煩惱，更以貪、嗔來補充我見、疑、戒取，作為五下分結（等等）。阿羅漢或者出現在有佛的時代，或者出現在沒有佛的時代，所以不是唯一的修行方式。辟支佛必定出現在沒有佛的時代，所以稱為獨一的修行。
聖行品上
依次解釋名稱、枝末、根本、說與不說。『依次』是河西所闡明的。前面用略說和廣說的方式說明涅槃的果，五行是修涅槃的因，十德是聚集功德、獎勸修行的因。舊的說法是：五行辨別因，十德闡明果。開善說：五行說明有修行。
【English Translation】 English version: An example is given. The following matter concerns the question of sickness and non-sickness. 'Kashyapa said there are three types of people below,' this is the second example illustrating sickness versus non-sickness. Such people may become sick. The Buddha is not like this, how could he be sick? It is further divided into two parts. First, it explains three types of sick people, and second, it explains five types of sick people. The three types of sick people here are different from the previous three. The previous three have no difference, the current three have differences, the difference lies in the difference. Initially, there are three types of sinful people, then the Lesser Vehicle of the Two Vehicles, and thirdly, Bodhisattvas who listen to the scriptures. Initially, it is a combination of Dharma and metaphor, and the latter two both have metaphorical combinations. Summarizing the third type of person, it says: 'Because of flattery, seeking profit and offerings, and deceiving others, they uphold this scripture,' which is very different from before. It is better not to uphold it, not to use it, even if it means breaking the precepts to recite it. This is the meaning of taking and giving. Initially, three types of sick people are listed, 'no difference' means revealing the three types of no difference. 'Difference' has not yet been revealed. 'Difference' then reveals six things such as fear and seeking profit. Approximately, the five types of Dharma masters combined make thirty types. Later, five more types of sick people are revealed, totaling thirty-eight types (etc.). Secondly, 'Kashyapa said there are five types of people below,' which still becomes the second type of sick person mentioned above. Since it is said that one can recover if one encounters the right conditions, but will die if one does not, these are the Arhats of the Four Fruits and Pratyekabuddhas, who cultivate with sickness, so it is said to be a place of cultivation with sickness. Bodhisattvas in the causal stage should also be understood in this way. Such people can be said to be sick. The Buddha has completely eradicated afflictions, so there is no more sickness. The Arhat of the First Fruit eradicates the three bonds: self-view (the belief that a real 'self' exists), doubt (doubt about the Three Jewels of Buddha, Dharma, and Sangha), and adherence to wrong precepts (attachment to incorrect precepts). Seven returns between humans and heavens are still a simplified explanation, a broad explanation would be fourteen or twenty-eight times. This passage says that one achieves Bodhi in eighty thousand kalpas, and the passage below says that one generates the Bodhi mind in eighty thousand kalpas, which needs to be reconciled and explained.
Chapter on Holy Conduct, Part One
Explaining the names, branches, roots, saying and not saying in order. 'In order' is what He Xi clarifies. Previously, the fruit of Nirvana was explained in brief and broad ways, the Five Practices are the cause of cultivating Nirvana, and the Ten Virtues are the cause of accumulating merit and encouraging cultivation. The old saying is: the Five Practices distinguish the cause, and the Ten Virtues clarify the fruit. Kai Shan says: the Five Practices explain having practice.
。十德明空行。義皆不然。河西以望果行因文乃承躡義不相干。何者前明圓極之果。五行是梯隥之因。方圓非類于義不允若舊以五行是因。不應言佛之所行故名聖行。若十德是果。復不應言菩薩修行大涅槃經得十事功德。又且五行非圓因。十德非極果。不成次第。開善五行是有。是亦不然。聖行是開空法道。梵行修十一空住平等地。天行是第一義理。嬰兒行不來不去。病行是如來密語。豈可偏據有行義耶。言十功德是空義者是亦不然。十是數法。昔所不得不聞不知今得聞知。以聞一句半句見少佛性何獨偏據空行耶。今明次第者。上因食論不食廣明大般涅槃施竟。今因病何不病。病有三種。一不可治。二應須治。三不用治。不可不用皆不須方一須用治治。又為兩。一者次第。二不次第。服此方法名為修行。修故有證證十功德。功德是不病。不病故體顯。體顯故見性。見性故遍法界。用攝惡攝邪。攝惡邪竟付囑焚身份布舍利。若取斯義善成次第。次釋名者。文云聖者諸佛菩薩之所行故。故名聖行。此含兩意。菩薩所行即次第行。諸佛所行即非次第。乃是復有一行是如來行通稱聖行。其義未顯今當別釋。何者聖名為正菩薩所行前淺后深。真不知俗俗不知中。偏而非正但通稱聖行未為別意。若復有一行是如來行。一行一切行。
【現代漢語翻譯】 現代漢語譯本 十德明空行（十種功德闡明空性的修行）。這些解釋都不對。河西學派認為，『望果行因』的說法只是文字上的承接，義理上並不相關。為什麼呢？因為前面明明說的是圓滿究竟的果，後面卻說是五行（五種行為）是通往果的階梯。方和圓不是同類，義理上說不通。如果像舊說那樣，認為五行是因，就不應該說『佛之所行故名聖行』。如果說十德是果，又不應該說菩薩修行《大涅槃經》才能得到十種功德。而且，五行不是圓滿的因，十德也不是究竟的果，這樣不成次第。開善法師認為五行是『有』，這也是不對的。聖行是開啟空性的法門，梵行是修習十一空，安住于平等之地，天行是第一義諦，嬰兒行是不來不去，病行是如來密語。怎麼能只偏執于『有行』的意義呢？說十種功德是空性的意義，這也是不對的。十是數法。過去所沒有的，沒有聽過的，現在得以聽聞知曉，因為聽聞一句半句而見到少許佛性，為什麼只偏執于空行呢？ 現在我來闡明次第：前面因為飲食而論述不食，廣泛闡明《大般涅槃經》的施捨完畢。現在因為病而論述何為病，病有三種：一、不可治療的；二、應該需要治療的；三、不用治療的。不可治療和不用治療的都不需要方法，只有需要治療的才需要治療。治療又分為兩種：一、有次第的；二、沒有次第的。服用這種方法名為修行，因為修行所以有證悟，證悟十種功德。功德就是不病，不病所以本體顯現，本體顯現所以見性，見性所以遍及法界。用以攝受惡和邪，攝受惡和邪完畢，付囑后焚身，分佈舍利。如果採取這種意義，就能很好地成就次第。 接下來解釋名稱：經文說：『聖者，諸佛菩薩之所行故，故名聖行。』這裡包含兩層意思：菩薩所行即次第行，諸佛所行即非次第行，乃是復有一行是如來行，統稱為聖行。這個意義還不明顯，現在應當分別解釋。什麼是聖？聖名為正，菩薩所行前淺后深，真不知俗，俗不知中，偏而非正，但統稱聖行，還不是特別的意義。如果復有一行是如來行，一行即一切行。
【English Translation】 English version The 'Ten Virtues Illuminating the Empty Practice' (ten kinds of merits elucidating the practice of emptiness). These explanations are all incorrect. The Hexi school believes that the saying 'hoping for the fruit and practicing the cause' is merely a textual connection, and the meaning is not related. Why? Because the previous clearly stated the perfect and ultimate fruit, but then said that the Five Practices (five kinds of behaviors) are the ladder to the fruit. A square and a circle are not the same kind, and the meaning is not convincing. If, as the old saying goes, the Five Practices are the cause, then it should not be said that 'what the Buddha practices is called Holy Practice'. If the Ten Virtues are the fruit, then it should not be said that Bodhisattvas cultivate the Mahāparinirvāṇa Sūtra to obtain ten kinds of merits. Moreover, the Five Practices are not the perfect cause, and the Ten Virtues are not the ultimate fruit, so there is no order. The Dharma Master Kaisan believes that the Five Practices are 'existence', which is also incorrect. Holy Practice is the Dharma door to open up emptiness, Brahmacarya (梵行) is to cultivate the eleven emptinesses and abide in the land of equality, Devaloka (天行) is the ultimate truth, Infant conduct (嬰兒行) is neither coming nor going, and Disease conduct (病行) is the secret language of the Tathāgata (如來). How can one be biased towards the meaning of 'existing practice'? Saying that the ten kinds of merits are the meaning of emptiness is also incorrect. Ten is a numerical Dharma. What was not available in the past, not heard of, is now heard and known, because hearing a sentence or half a sentence sees a little Buddha-nature (佛性), why only be biased towards the empty practice? Now I will explain the order: Previously, because of food, the discussion of not eating was made, and the giving of the Mahāparinirvāṇa Sūtra was widely explained. Now, because of illness, the discussion of what illness is. There are three types of illness: first, incurable; second, should be treated; third, does not need treatment. Incurable and unnecessary do not require methods, only those that need treatment require treatment. Treatment is divided into two types: first, orderly; second, disorderly. Taking this method is called cultivation, because of cultivation there is enlightenment, and enlightenment of the ten kinds of merits. Merit is non-illness, non-illness so the essence manifests, the essence manifests so seeing the nature, seeing the nature so pervading the Dharmadhatu (法界). Used to subdue evil and heresy, after subduing evil and heresy, entrust and cremate the body, distribute the śarīra (舍利). If this meaning is adopted, the order can be well achieved. Next, explain the name: The scripture says: 'The holy one, because it is practiced by all Buddhas and Bodhisattvas, is called Holy Practice.' This contains two meanings: what Bodhisattvas practice is orderly practice, what Buddhas practice is non-orderly practice, that is, there is another practice that is the practice of the Tathāgata (如來), collectively called Holy Practice. This meaning is not yet clear, and now it should be explained separately. What is holy? Holy is called righteousness, what Bodhisattvas practice is shallow first and deep later, the truth does not know the mundane, the mundane does not know the middle, biased and not righteous, but collectively called Holy Practice, it is not a special meaning. If there is another practice that is the practice of the Tathāgata (如來), one practice is all practices.
一智一切智。故知圓行名正名聖。故上文云是大乘經名為佛乘。如是佛乘最勝最上圓根性人行於佛乘修如來行。法華云。佛子行道已來世成正覺。即此義也。經文有兩通釋別釋。人多從通不識別意。今從別釋名故名聖行。梵行者梵者凈也。涉有同塵塵不能染。就功能立名。天行者。就諦理立名。嬰兒行者就譬喻立名。病行者就所治立名。如來行者就圓人立名。通稱行者。不住名行。自證不著令他不住故稱為行。文列五行一行。而聖行在初。從初立名故稱聖行品。枝本者有人言。病是根本從病開四。是義不然。彼見病行其文在前而言是本。此是讀文何關推義。何者病同他惡乃是枝末。云何以末而為本耶。文云菩薩住于大般涅槃。專心修習五種之行則涅槃為本。言涅槃者即是天行。緣于涅槃自修名聖行。緣于涅槃化他名梵行。涅槃理顯乘理自進名天行。乘理化物同善名嬰兒行。同惡名病行。豈不以天行為本而棄本從末。有師言。五行通是病行。引文云是五種人有病行處唯佛無病。是義不然。五人有病修于聖行以治自病何能病行。唯佛無病能作病行。若五行次第從淺至深則病行居后。若論一行即是五行則一病行備於五行。迦葉推佛佛因無病即是聖行。推果無病即是天行。大悲熏心即是梵行。如彼小兒即嬰兒行。及常患者即是
【現代漢語翻譯】 現代漢語譯本 一智一切智（指菩薩的智慧，既能認識個別事物的智慧，也能認識一切事物的智慧）。因此可知圓滿的修行被稱為『正』或『聖』。所以上文說，這部大乘經典名為『佛乘』。這樣的佛乘，最殊勝、最至上，是圓滿根性的人所修行的，修習如來的行持。《法華經》說：『佛子行道已來世成正覺』，就是這個意思。經文有總括性的解釋和分別性的解釋。很多人採用總括性的解釋，而不識別其中的深意。現在採用分別性的解釋，因為『名』的緣故稱為『聖行』。『梵行』，『梵』的意思是清凈。涉足於世俗卻能與世俗同而不染，這是從功能上立名。『天行』，是從真諦的道理上立名。『嬰兒行』，是從譬喻上立名。『病行』，是從所要治療的對象上立名。『如來行』，是從圓滿的人的立場上立名。總的來說，『行』的意義是不住著。自己證悟而不執著，也令他人不住著，所以稱為『行』。經文列舉了五種行，而『聖行』排在最前面。從最前面開始立名，所以稱為『聖行品』。關於枝和本的關係，有人說，『病』是根本，從『病』展開為其他四種行。這種說法是不對的。他們看到『病行』的文字在前面，就認為是根本。這只是讀經文，與推究義理有什麼關係呢？為什麼說『病』與其他的惡行相同，只是枝末，怎麼能以枝末作為根本呢？經文說，菩薩安住于大般涅槃（究竟寂滅的境界），專心修習五種行，那麼涅槃才是根本。說到涅槃，就是指『天行』。緣于涅槃而自己修習，稱為『聖行』。緣于涅槃而教化他人，稱為『梵行』。涅槃的道理顯現，乘的道理自然進步，稱為『天行』。乘的道理教化萬物，與善同化，稱為『嬰兒行』。與惡同化，稱為『病行』。難道不是以『天行』為根本，而捨棄根本去追逐枝末嗎？有老師說，五種行都是『病行』。引用經文說，這五種人有病行之處，只有佛沒有病。這種說法是不對的。五種人有病，修習『聖行』來治療自己的病，怎麼能說是『病行』呢？只有佛沒有病，才能示現『病行』。如果五種行的次第是從淺到深，那麼『病行』就排在最後。如果說一種行就是五種行，那麼一種『病行』就具備了五種行。迦葉（佛陀的弟子）推究佛陀，佛陀因為沒有病，就是『聖行』。推究結果沒有病，就是『天行』。大悲心薰染，就是『梵行』。像那些小孩子一樣，就是『嬰兒行』。以及經常生病的人，就是『病行』。
【English Translation】 English version One wisdom is all wisdom (referring to the wisdom of a Bodhisattva, which can recognize both individual things and all things). Therefore, it is known that perfect practice is called 'Righteous' or 'Sacred'. So the above text says that this Mahayana Sutra is called the 'Buddha Vehicle'. Such a Buddha Vehicle, most excellent and supreme, is practiced by people with perfect faculties, cultivating the conduct of the Tathagata. The Lotus Sutra says: 'A Buddha's son, having practiced the Way, will in a future life become a Perfectly Enlightened One', which is the same meaning. The sutra has both general and specific explanations. Many people adopt the general explanation without recognizing the deeper meaning. Now, adopting the specific explanation, it is called 'Sacred Conduct' because of 'name'. 'Brahma Conduct', 'Brahma' means purity. Entering the world but being with the world without being tainted, this is named from the perspective of function. 'Celestial Conduct', is named from the perspective of the truth of reality. 'Infant Conduct', is named from the perspective of metaphor. 'Sick Conduct', is named from the perspective of the object to be cured. 'Tathagata Conduct', is named from the perspective of the perfect person. Generally speaking, the meaning of 'conduct' is non-attachment. One's own enlightenment without attachment, and also causing others to be non-attached, is therefore called 'conduct'. The text lists five conducts, and 'Sacred Conduct' is ranked first. Naming from the first, it is therefore called the 'Sacred Conduct Chapter'. Regarding the relationship between branch and root, some say that 'sickness' is the root, and the other four conducts are developed from 'sickness'. This statement is incorrect. They see the text of 'Sick Conduct' being in front and consider it the root. This is just reading the sutra, what does it have to do with investigating the meaning? Why is it said that 'sickness' is the same as other evils, just a branch, how can the branch be taken as the root? The text says that the Bodhisattva dwells in the Great Nirvana (the state of ultimate extinction), and wholeheartedly cultivates the five kinds of conduct, then Nirvana is the root. Speaking of Nirvana, it refers to 'Celestial Conduct'. Relying on Nirvana to cultivate oneself is called 'Sacred Conduct'. Relying on Nirvana to teach others is called 'Brahma Conduct'. The principle of Nirvana is revealed, and the principle of the vehicle naturally progresses, called 'Celestial Conduct'. The principle of the vehicle teaches all things, assimilating with goodness, called 'Infant Conduct'. Assimilating with evil, called 'Sick Conduct'. Isn't it taking 'Celestial Conduct' as the root, and abandoning the root to pursue the branch? Some teachers say that the five conducts are all 'Sick Conduct'. Quoting the text saying that these five kinds of people have places of sick conduct, only the Buddha has no sickness. This statement is incorrect. The five kinds of people have sickness, cultivating 'Sacred Conduct' to cure their own sickness, how can it be said to be 'Sick Conduct'? Only the Buddha has no sickness, can manifest 'Sick Conduct'. If the order of the five conducts is from shallow to deep, then 'Sick Conduct' is ranked last. If it is said that one conduct is the five conducts, then one 'Sick Conduct' possesses the five conducts. Kashyapa (a disciple of the Buddha) investigated the Buddha, the Buddha because there is no sickness, is 'Sacred Conduct'. Investigating the result of no sickness, is 'Celestial Conduct'. The heart is infused with great compassion, is 'Brahma Conduct'. Like those little children, is 'Infant Conduct'. And those who are often sick, is 'Sick Conduct'.
病行。一即具五名為圓行是如來行。余之四行亦復如是。若判通別亦以天行為通。余行則別。雖作此釋不可一向(云云)。有師言。五行為因一行為果。是義不然。俱稱為行雲何偏判。有師言。五行別一行總。一五五一束散之異。其理乃爾。其行不然。諸佛境界非是二乘菩薩所知。上能束散於下。下不能卷舒于上(云云)。此品列五行名。說三不說二。何者天行是眾行眾聖之本其意可見故遙指雜華。私謂以雜華中自始之末偏圓菩薩事理行愿因果義足不可卒備不如指經以令因指往尋睹彼廣文不逾一理。初住已上天之行故故名天行。行即天故故名天行。為天修行故名天行。因天行進故名天行。遠指于天故名天行。有通有別思之可知。病行前已現說道后自彰故不說二但說於三。私云既不說二還成現品未有。若爾應云結前起后。病無病相結前說常酬迦葉請。說行因果起后不然。則云說四不說一也。就文為三。初雙標五一。次雙釋五一。后單結五行。標中先標次第行為四。一標人謂菩薩。二標所緣法謂大涅槃。三列名即次第五行。四結勸。謂治之即差不治不差。是故勸也。標不次第行為三。一標行名。謂復有一行。二標不次第人。謂如來也。以如來因行即因人也。三標不次第法。謂大乘大涅槃經。大乘即圓因。涅槃即圓果。即因
【現代漢語翻譯】 現代漢語譯本 病行：如果一種行為具備五種特質，就稱為圓行，這就是如來的行為。其餘四種行為也是如此。如果從通和別的角度來判斷，天行是通，其餘的行為則是別。雖然這樣解釋，但不能一概而論（此處省略）。 有法師說，五行是因，一行是果。這種說法不對。既然都稱為行，為什麼偏要區分呢？有法師說，五行是別，一行是總，就像把五五二十五束起來或散開一樣，道理是這樣的，但行為不是這樣。諸佛的境界不是二乘（聲聞、緣覺）菩薩所能瞭解的。上面可以束散於下面，下面不能卷舒于上面（此處省略）。 此品列出五種行為的名稱，說了三種，沒說兩種。哪三種呢？天行是眾行、眾聖的根本，其意義顯而易見，所以遙指《雜華經》。我個人認為，《雜華經》中從始至終，偏圓菩薩的事理行愿因果義理完備，不可倉促具備，不如指向該經，以便讓人根據指引去尋訪，看到其中的廣博文義，也不會超出一個道理。初住以上的菩薩所修的是天之行，所以名為天行。行即是天，所以名為天行。爲了成就天道而修行，所以名為天行。因為天行而進步，所以名為天行。遙指于天道，所以名為天行。其中有通有別，仔細思考就可以明白。 病行已經在前面顯現，說道在後面自然會彰顯，所以不說這兩種，只說三種。我個人認為，既然不說兩種，就好像這一品還沒有出現一樣。如果這樣，就應該說是承前啓後。病無病相是承前，說常是酬答迦葉的請求。說行因果是啟后，但並非如此。那麼就說是說了四種，沒說一種了。 從文義上來說，分為三部分。首先是雙標五一（同時標示五行和一行），其次是雙釋五一（同時解釋五行和一行），最後是單結五行（單獨總結五行）。在標示中，先標示次第行為四點：一是標示人，指菩薩；二是標示所緣之法，指大涅槃；三是列出名稱，即依次列出五行；四是總結勸勉，說治理它就會痊癒，不治理它就不會痊癒，所以是勸勉。 標示不次第行為三點：一是標示行名，說『復有一行』；二是標示不次第之人，指如來；因為如來的因行就是因人；三是標示不次第之法，指《大乘大涅槃經》。大乘是圓因，涅槃是圓果，即因。
【English Translation】 English version The Diseased Practice: If a practice possesses five qualities, it is called the Perfect Practice, which is the practice of the Tathagata (Thus Come One). The other four practices are also like this. If judged from the perspective of generality and specificity, the Heavenly Practice is general, while the other practices are specific. Although this explanation is given, it cannot be applied universally (omitted here). Some Dharma masters say that the five practices are the cause, and one practice is the result. This statement is incorrect. Since they are all called practices, why should they be distinguished? Some Dharma masters say that the five practices are specific, and one practice is general, like bundling or scattering five fives into twenty-five. The principle is like this, but the practice is not. The realm of the Buddhas is not something that the Two Vehicles (Śrāvakas and Pratyekabuddhas) Bodhisattvas can understand. The above can bundle and scatter the below, but the below cannot roll up and stretch out the above (omitted here). This chapter lists the names of the five practices, speaking of three and not speaking of two. Which three? The Heavenly Practice is the root of all practices and all sages, and its meaning is obvious, so it remotely points to the Avataṃsaka Sūtra (Garland Sutra). I personally believe that in the Avataṃsaka Sūtra, from beginning to end, the principles, practices, vows, causes, and effects of the partial and perfect Bodhisattvas are complete and cannot be hastily summarized. It is better to point to that sutra so that people can follow the guidance to seek it out and see its vast meaning, which will not exceed one principle. The practice cultivated by Bodhisattvas above the Initial Abode is the Heavenly Practice, so it is called the Heavenly Practice. Practice is Heaven, so it is called the Heavenly Practice. Cultivating to achieve Heaven, so it is called the Heavenly Practice. Advancing through the Heavenly Practice, so it is called the Heavenly Practice. Remotely pointing to Heaven, so it is called the Heavenly Practice. There are general and specific aspects within it, which can be understood through careful consideration. The Diseased Practice has already appeared in the front, and the practice of the Way will naturally manifest in the back, so these two are not spoken of, only three are spoken of. I personally believe that since two are not spoken of, it is as if this chapter has not yet appeared. If so, it should be said that it connects the preceding and initiates the following. The Diseased and Non-Diseased aspects connect the preceding, and speaking of permanence is in response to Kāśyapa's request. Speaking of the causes and effects of practice initiates the following, but it is not so. Then it should be said that four are spoken of, and one is not spoken of. From the perspective of the text, it is divided into three parts. First, there is the dual indication of the five and the one (simultaneously indicating the five practices and the one practice), second, there is the dual explanation of the five and the one (simultaneously explaining the five practices and the one practice), and finally, there is the single conclusion of the five practices (individually summarizing the five practices). In the indication, the sequential practices are indicated in four points: first, indicating the person, referring to the Bodhisattva; second, indicating the object of focus, referring to the Great Nirvana; third, listing the names, that is, listing the five practices in order; fourth, concluding with encouragement, saying that if it is treated, it will be cured, and if it is not treated, it will not be cured, so it is encouragement. The non-sequential practice is indicated in three points: first, indicating the name of the practice, saying 'there is also one practice'; second, indicating the non-sequential person, referring to the Tathagata; because the Tathagata's causal practice is the cause of the person; third, indicating the non-sequential Dharma, referring to the Mahāyāna Mahāparinirvāṇa Sūtra (Great Vehicle Great Nirvana Sutra). The Mahayana (Great Vehicle) is the perfect cause, and Nirvana is the perfect effect, that is, the cause.
而果具足無缺。是為一行一切行。不結勸者。是人必差是故不勸。問五一兩行俱緣涅槃是義云何。答同緣涅槃立行有異。一緣涅槃次第立行從淺至深。一緣涅槃即以涅槃為行。於一一行無非涅槃。而有偏圓。他不見此而作因果束散之說。謬濫多矣。
大般涅槃經疏卷第十三 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十四
隋章安頂法師撰
唐天臺沙門湛然再治
從迦葉云何菩薩下。第二雙釋文為三。謂聖梵嬰。初聖行為二。初雙釋次不次行。次嘆經。初釋五一中。初釋聖行為三。一雙釋戒行。二雙釋定行。三雙釋慧行。初釋戒為三。初雙釋戒行。次雙釋戒果。三雙釋行名。初釋行中二。先釋次第。次釋不次第。初釋次第戒行為二。一建心。二立行。建心為二。一遇人緣。二遇法緣。初人緣者。若從聲聞是遇瞻病者。若遇如來是遇良醫。聞大涅槃是遇良藥。聞已生信。建心欣厭。求無上道是槃若。有大正法是法身正行是解脫。諸佛是佛寶。無上道是法寶。大眾是僧寶。此中非無法緣從多為名。名遇人緣即建心也。次法緣者。復有方等。即是從經卷中聞於三德及三寶等。愛樂貪求即是起欣。舍離所愛即是起厭。得法為緣則能建心是為可治。既遇因緣欣
【現代漢語翻譯】 現代漢語譯本：而果實具足沒有缺失，這就是一行即一切行。不勸人修行的人，必定是理解有偏差，所以才不勸人。問：五行和一行都以涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）為目標，這是什麼意思呢？答：同樣以涅槃為目標，但修行方式不同。一種是以涅槃為目標，次第修行，從淺到深；一種是以涅槃為目標，直接以涅槃為修行本身，每一行都無非是涅槃，但有偏圓之分。他人不明白這一點，而作因果束散之說，謬誤太多了。
《大般涅槃經疏》卷第十三 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十四
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
從迦葉（Kasyapa，佛陀的弟子）『云何菩薩』下，第二重解釋經文分為三部分，即聖行、梵行、嬰行。首先是聖行，聖行又分為兩部分：一是解釋次第行和不次第行，二是讚歎經典。首先解釋五行和一行，其中首先解釋聖行，聖行分為三部分：一是解釋戒行，二是解釋定行，三是解釋慧行。首先解釋戒行，戒行分為三部分：一是解釋戒行，二是解釋戒果，三是解釋行名。首先解釋戒行，戒行分為兩部分：一是建立信心，二是確立修行。建立信心分為兩部分：一是遇到人緣，二是遇到法緣。首先是人緣，如果從聲聞（Sravaka，聽聞佛法而修行的弟子）開始，就是遇到瞻病者；如果遇到如來（Tathagata，佛的稱號），就是遇到良醫；聽到《大涅槃經》（Maha-parinirvana Sutra），就是遇到良藥。聽聞后產生信心，建立欣厭之心，求無上道（Anuttara-samyak-sambodhi，無上正等正覺）就是般若（Prajna，智慧），有大正法就是法身（Dharmakaya，佛的法性之身），正行就是解脫。諸佛是佛寶，無上道是法寶，大眾是僧寶。這裡並非沒有法緣，只是從多的方面來命名，稱為遇到人緣，也就是建立信心。其次是法緣，又有方等經典，即是從經卷中聽到三德（Three Virtues）和三寶（Three Jewels）等，愛慕貪求就是生起欣，舍離所愛就是生起厭。以佛法為緣就能建立信心，這是可以被調伏的。既然遇到因緣，生起欣
【English Translation】 English version: And the fruit is complete and without lack. This is one practice encompassing all practices. Those who do not encourage others are surely mistaken, hence they do not encourage. Question: How is it that the five practices and the one practice both aim at Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death)? Answer: While both aim at Nirvana, the methods of practice differ. One aims at Nirvana through sequential practice, progressing from shallow to deep. The other aims at Nirvana by taking Nirvana itself as the practice, where each and every practice is none other than Nirvana, but there are differences in terms of partiality and completeness. Others, not understanding this, make causal explanations of binding and scattering, which are greatly mistaken.
The Commentary on the Mahaparinirvana Sutra, Scroll 13 Taisho Tripitaka, Volume 38, No. 1767, The Commentary on the Mahaparinirvana Sutra
The Commentary on the Mahaparinirvana Sutra, Scroll 14
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
From Kasyapa's (Kasyapa, a disciple of the Buddha) 'How does a Bodhisattva,' the second double explanation of the text is divided into three parts: namely, the Holy Conduct, the Brahma Conduct, and the Infant Conduct. First is the Holy Conduct, which is further divided into two parts: first, explaining sequential and non-sequential practices; second, praising the sutra. First, explaining the five practices and the one practice, among which, first explaining the Holy Conduct, which is divided into three parts: first, explaining the conduct of precepts; second, explaining the fruit of precepts; third, explaining the names of practices. First, explaining the conduct of precepts, which is divided into two parts: first, establishing the mind; second, establishing the practice. Establishing the mind is divided into two parts: first, encountering human conditions; second, encountering Dharma conditions. First, the human condition: if starting from the Sravaka (Sravaka, a disciple who practices by hearing the Buddha's teachings), it is encountering a caretaker of the sick; if encountering the Tathagata (Tathagata, an epithet of the Buddha), it is encountering a good physician; hearing the Maha-parinirvana Sutra (Maha-parinirvana Sutra) is encountering good medicine. Having heard and generated faith, establishing a mind of joy and aversion, seeking the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is Prajna (Prajna, wisdom), having the Great Righteous Dharma is the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), and righteous practice is liberation. The Buddhas are the Buddha Jewel, the unsurpassed path is the Dharma Jewel, and the Sangha is the Sangha Jewel. It is not that there are no Dharma conditions here, but it is named from the majority, called encountering human conditions, which is establishing the mind. Second, the Dharma condition: there are also Vaipulya sutras, that is, hearing about the Three Virtues (Three Virtues) and the Three Jewels (Three Jewels) etc. from the sutra scrolls, loving and craving is generating joy, abandoning what is loved is generating aversion. Taking the Dharma as a condition can establish the mind, which is able to be tamed. Since encountering the conditions, generating joy
厭分明動魔愁慮。從是時菩薩即至僧坊去。是第二立行文為二。一受戒。二持戒。受文為二。一處師。二受如文。從既出家已是第二持戒文為二。謂法譬。譬中有二。先譬次合。初譬為五。謂四重。僧殘。偷蘭。波逸提。吉羅。合文為六。第三篇三十九十開作兩合(云云)。或可捨墮經宿懺提對首懺為此開二。羅剎有二解。一云譬外惡知識。二云譬內顛倒心。具如止觀第四持戒清凈中。從菩薩若能下。二明不次第戒文為四。一具枝本。二具事理。三具輕重。四具誓願。初根本者。即是性重。前後眷屬者。是方便後起。此二屬律儀戒。非諸惡覺。是防意地定共戒也。護持正法念清凈戒。即道共戒。是二屬攝善法戒。迴向大乘即攝眾生戒。性重為本派出諸戒。次從迦葉復有二種戒去是具事理戒。前之枝本皆屬事攝凡人能行。正法戒去與理相應聖人能持。三複二種去是具輕重戒。前之事理皆名為重。息世譏嫌去名之為輕。菩薩具持等無差別。疐子者舊云接音博梨柹之類。觀師云此是蒂音。漢廣成侯名。此又禮記云。為士破瓜疐之直除疐而已。意明諸子不得畜之。安黃木枕者二解。一云其中空如鼓簧。二云。其木有文狀如黃華。波羅塞者。梁武云。是雙陸此起近代。牽道是夾食。八道行成是塞戲。四從善男子菩薩去。是具誓願
【現代漢語翻譯】 現代漢語譯本 厭離分明的動盪和魔的憂慮。從那時起，菩薩就前往僧院。這是第二立行文，分為二：一是受戒，二是持戒。受文分為二：一是處師，二是受如文。從『既出家已』開始，是第二持戒文，分為二，即法譬。譬中有二：先譬后合。初譬分為五，即四重（指四種根本戒：殺、盜、淫、妄），僧殘（指十三種僧殘罪），偷蘭（指兩種不定罪），波逸提（指三十種捨墮罪和九十種單墮罪），吉羅（指一百眾多的輕罪）。合文分為六。第三篇三十九十開作兩合（云云）。或者可以將捨墮經宿懺和提對首懺作為這開二。羅剎（梵文：Rakshasa，意為惡鬼）有兩種解釋：一說是譬喻外在的惡知識，二說是譬喻內在的顛倒心。具體內容詳見《止觀》第四持戒清凈中。從『菩薩若能』開始，二明不次第戒文，分為四：一具枝本，二具事理，三具輕重，四具誓願。初根本，即是性重（指本性為惡的罪行）。前後眷屬，是方便後起（指爲了達到目的而採取的手段和後續行為）。這二者屬於律儀戒（防止身口意三業的戒律）。『非諸惡覺』，是防意地定共戒（指在禪定中防止惡念產生的戒律）。『護持正法念清凈戒』，即道共戒（指與修行正道相關的戒律）。這二者屬於攝善法戒（包含一切善行的戒律）。迴向大乘，即攝眾生戒（包含利益一切眾生的戒律）。性重為根本，由此派生出各種戒律。其次，從『迦葉復有二種戒去』開始，是具事理戒。前面的枝本都屬於事，凡人可以修行。『正法戒去』，與理相應，聖人可以持守。三，『復二種去』，是具輕重戒。前面的事理都名為重。『息世譏嫌去』，名為輕。菩薩具持，等等，沒有差別。疐子（讀音zhì zǐ），舊說是接音博梨柹之類。觀師說這是蒂音，漢廣成侯的名。此外，《禮記》中說：為士破瓜疐之直除疐而已。意思是說諸子不得畜之。安黃木枕，有兩種解釋：一說是其中空如鼓簧，二說是其木有文狀如黃華。波羅塞，梁武帝說，是雙陸（一種棋類遊戲），此起近代。牽道是夾食。八道行成是塞戲。四，從『善男子菩薩去』開始，是具誓願。
【English Translation】 English version Detesting the distinct movements of demons and their worries. From that time, the Bodhisattva went to the monastery. This is the second established practice text, divided into two: first, receiving precepts; second, upholding precepts. The text on receiving precepts is divided into two: first, the teacher's place; second, receiving as the text describes. Starting from 'Having left home,' is the second text on upholding precepts, divided into two, namely Dharma analogy. Within the analogy, there are two parts: first, the analogy; then, the combination. The initial analogy is divided into five, namely the four parajikas (the four root vows: killing, stealing, sexual misconduct, and lying), sanghavasesa (thirteen offenses requiring a formal meeting of the Sangha), sthulatyaya (two offenses of uncertain nature), prayascittika (thirty offenses requiring expiation and ninety simple offenses), and duskrita (numerous minor offenses). The combined text is divided into six. The thirty and ninety in the third section are opened and combined into two (etc.). Or, the offenses of expiation requiring overnight confession and those requiring confession before another can be considered as opening into two. Rakshasa (Sanskrit: Rakshasa, meaning demon) has two interpretations: one is an analogy for external evil influences, and the other is an analogy for internal inverted mind. Details are in the fourth section of 'Tranquility and Insight,' concerning the purity of upholding precepts. Starting from 'If a Bodhisattva can,' the second explains the precepts not in sequential order, divided into four: first, possessing branches and roots; second, possessing both phenomena and principle; third, possessing both heavy and light; fourth, possessing vows. The initial root is the inherently heavy (referring to actions that are inherently evil). The preceding and subsequent retinue are expedient means and subsequent actions (referring to means taken to achieve a goal and subsequent actions). These two belong to the precepts of discipline (precepts that prevent actions of body, speech, and mind). 'Not all evil thoughts' refers to the precepts of samadhi held in common, guarding the mind. 'Protecting and upholding the pure precepts of right mindfulness' refers to the precepts held in common with the path (precepts related to the practice of the right path). These two belong to the precepts of gathering good dharmas (precepts encompassing all good actions). Dedicating to the Mahayana is the precept of gathering all beings (precepts encompassing benefiting all beings). The inherently heavy is the root from which all precepts are derived. Next, starting from 'Kasyapa again has two kinds of precepts,' these are the precepts possessing both phenomena and principle. The preceding branches and roots all belong to phenomena, which ordinary people can practice. 'The precepts of the right Dharma' are in accordance with principle, which sages can uphold. Third, 'Again two kinds' refers to the precepts possessing both heavy and light. The preceding phenomena and principle are all called heavy. 'Stopping worldly criticism' is called light. Bodhisattvas uphold them all equally, without difference. Zhizi (pronounced zhì zǐ), formerly said to be similar to the sound of boli 柹. The teacher Guan said this is the sound of the stem, the name of Marquis Guangcheng of Han. Furthermore, the 'Book of Rites' says: 'For a scholar, breaking a melon, only remove the zhì.' The meaning is that the sons should not be raised. Placing a yellow wooden pillow has two explanations: one is that it is hollow inside like a reed, and the other is that the wood has patterns like yellow flowers. Polosai, Emperor Wu of Liang said, is Shuanglu (a type of board game), which originated in modern times. Qiandao is eating with chopsticks. Eight paths completed is a blocking game. Fourth, starting from 'Good man, Bodhisattva,' these are the precepts possessing vows.
初自願次愿他。初自誓有十二。初一誓內不起破戒心。次有六誓不受外施。三有五誓不為內根外塵所破。從菩薩護持下次愿與他共。文有十種護持。一種則通。清凈戒與善法戒。攝善法攝。不缺不坼兩屬。遮禁邊律儀攝。離過邊善法攝。后五取其廣運無閡皆屬攝眾生也。不退者酒肆王宮不今戒退。隨順者與理相應。畢竟者一切周足。波羅蜜者彼此窮底。一持戒心具足一切諸戒。是名一戒一切戒。戒為法界攝一切法即圓戒行。次從菩薩修治下。第二雙明戒果。若論報因應招報果。近感人天勝報。若論習因招于習果遠感常住法身。今不近不遠。以不動地為果者。舊有三釋。一云十地中第八是不動地。二云初地真解成就名不動地。三云約地經明尸羅配二地。此言不動者即是二地。今明不爾。前雙明次第不次第行如上分別。今合論其果必取證道。證道同處。言同處者即是初地。若單就次第三學明果則入理名住。住即不動十住是戒果。住生功德名為行。行以自在為義。十行是定果。地能生載無所畏地即是慧果。此次第意。若就圓明戒果者初住是也。文意不單宜須合辨。正是初地證道處同以明戒果於雙義便。至解釋中其義自顯。釋文為四標譬釋結。初標如文。次譬中雲不動等者。常故不動。樂故不墮。我故不退。凈故不散(云云)
【現代漢語翻譯】 現代漢語譯本 最初的自願是其次要的願望。最初的自誓有十二條。第一條誓言是內心不起破戒之心。其次有六條誓言是不接受外來的施捨。第三有五條誓言是不被內在的根和外在的塵所破壞。從菩薩的護持開始，其次的願望是與他人共同發願。文中有十種護持。一種是普遍適用的，即清凈戒和善法戒。攝善法戒包括不缺和不坼兩種。遮禁邊律儀屬於遮戒。離過邊善法屬於性戒。后五種戒取其廣大的運用，沒有阻礙，都屬於攝眾生。不退指的是在酒肆王宮等處不使戒律退失。隨順指的是與道理相應。畢竟指的是一切都圓滿具足。波羅蜜指的是到達彼岸的究竟。一心持戒就能具足一切戒律，這就是所謂的『一戒即一切戒』。戒律是法界，涵蓋一切法，也就是圓滿的戒行。 其次，從菩薩修治開始，第二部分是雙重闡明戒的果報。如果從報應的原因來說，應該招感相應的果報，近的能感得人天殊勝的果報。如果從習性的原因來說，能招感習性的果報，遠的能感得常住的法身。現在既不近也不遠，以不動地為果報。舊時有三種解釋：一是說十地中的第八地是不動地；二是說初地真解成就名為不動地；三是說根據《地經》的說法，尸羅（戒）與二地相配。這裡所說的不動地就是二地。現在說明並非如此。前面雙重闡明次第和不次第的修行，如上文所分別的。現在合起來討論它的果報，必定要取證道。證道之處相同。所說的相同之處就是初地。如果單就次第三學來闡明果報，那麼入理就叫做住。住就是不動，十住是戒的果報。住生出功德叫做行，行以自在為意義，十行是定的果報。地能生出承載一切而無所畏懼的能力，地就是慧的果報。這是次第的意義。如果就圓滿明瞭的戒果來說，初住就是。文中的意義不單一，需要合起來辨別。這正是初地證道之處相同，用以闡明戒的果報，對於雙重的意義就方便了。到了解釋的部分，它的意義自然會顯現。解釋的文字分為四個部分：標、譬、釋、結。首先是標，如文所示。其次是譬喻，其中說到不動等，是因為常所以不動，因為樂所以不墮落，因為我所以不退轉，因為凈所以不散失（等等）。
【English Translation】 English version The initial vow is secondary to the other vows. The initial self-vow has twelve aspects. The first vow is to not generate thoughts of breaking the precepts within one's mind. The second has six vows, which is to not accept external offerings. The third has five vows, which is to not be broken by internal roots and external dusts. Starting from the Bodhisattva's protection, the next vow is to share it with others. The text has ten kinds of protection. One kind is universal, which is pure precepts and wholesome Dharma precepts. The wholesome Dharma precepts include both 'not lacking' and 'not cracked'. The prohibitive Vinaya belongs to the prohibitive precepts. Avoiding faults belongs to the wholesome Dharma precepts. The latter five take their broad application without obstruction, all belonging to embracing sentient beings. 'Not retreating' refers to not allowing the precepts to regress in places like taverns and royal palaces. 'Following accordingly' refers to being in accordance with reason. 'Ultimately' refers to everything being completely sufficient. 'Paramita' refers to reaching the ultimate shore. Holding the precepts with one mind can fulfill all precepts, which is called 'one precept is all precepts'. Precepts are the Dharma realm, encompassing all Dharmas, which is the complete practice of precepts. Next, starting from the Bodhisattva's cultivation, the second part is a dual clarification of the fruit of precepts. If we speak of the cause of retribution, it should attract the corresponding fruit, the near result being the excellent rewards of humans and devas. If we speak of the cause of habit, it can attract the fruit of habit, the far result being the permanent Dharma body. Now it is neither near nor far, taking the immovable ground as the fruit. There are three old interpretations: one says that the eighth of the ten grounds is the immovable ground; two says that the true understanding achieved in the first ground is called the immovable ground; three says that according to the Sutra on Grounds, Shila (precepts) is matched with the second ground. The immovable ground mentioned here is the second ground. Now it is clarified that it is not so. The previous dual clarification of sequential and non-sequential practice has been distinguished as above. Now, combining the discussion of its fruit, it must take enlightenment. The place of enlightenment is the same. The same place is the first ground. If we only clarify the fruit based on the sequential three learnings, then entering into the principle is called abiding. Abiding is immovability, the ten abidings are the fruit of precepts. The merit generated from abiding is called practice, practice means freedom, the ten practices are the fruit of Samadhi. The ground can generate the ability to bear everything without fear, the ground is the fruit of Prajna. This is the meaning of sequence. If we speak of the perfect and clear fruit of precepts, it is the first abiding. The meaning of the text is not singular, it needs to be distinguished together. This is precisely the same place of enlightenment in the first ground, used to clarify the fruit of precepts, which is convenient for the dual meaning. When it comes to the explanation, its meaning will naturally become clear. The explanatory text is divided into four parts: label, analogy, explanation, and conclusion. First is the label, as shown in the text. Second is the analogy, in which it is said that immovability, etc., is because it is constant, so it is immovable; because it is joyful, so it does not fall; because it is self, so it does not retreat; because it is pure, so it is not scattered (etc.).
。問釋論云。八風不動隨藍風至碎如腐草此復云何。今取尋常隨藍不動論取劫盡。三菩薩下釋中三番。初番約三諦。若言色聲香味者俗諦中善果。若言地獄等者是俗諦中惡果。聲聞辟支佛者是真諦中人。異見邪風者是真諦中法。生死善惡涅槃人法。皆不能動不墮不退不散。即顯中道戒果之地常樂我凈。次番約三障以顯三身。三毒是煩惱障。四重謗法是業障。退戒還家是報障。報障去法身顯。業障去應身顯。煩惱障去報身顯。若至初地三身現前三障皆除。第三番約四德。煩惱魔不動即凈德。不為陰魔所墮即樂德。不為天魔所退即我德。不為死魔所散即常德。初地具足常樂我凈為戒果者于兩義便。四善男子下是結戒聖行。善男子云何名聖行下。是第三雙釋聖行名。文為三。一標二釋三結釋中為三。一舉偏圓兩人彌顯雙釋。二別舉定慧二法以成於戒。三總舉七財七覺法釋聖人。聖人行聖法聖法成聖人故名聖行若證道同者宜取初地戒定慧人七財七覺以釋聖行名。第三結如文。複次善男子第二明定聖行文為二。初明次第定。二明圓定。初文二。先明行次明果。開善釋定行作四念處觀。諸師皆隨之。此義不然。凡有二謬違經妨義。違經者文云作此觀已得四念處。四念處已住堪忍地。若定聖行是四念處亦應次之入堪忍地。若未得是堪
忍地者何得是四念處耶。妨義者。今明定行用四念處慧者。下明慧行應用八定亦應戒行即是定行此失不小(云云)。此中關十六特勝八背舍九想等法門。既非根本皆有觀慧能知無常無我。我是眾惡之本故偏明之。諸師見作無我之觀。謂是念處實非念處。初文為兩。一特勝。二背舍。初特勝為二。初明修次明證。初言修者。觀察是身從頭至足。次言證又二。初正證相。次菩薩下明。此證法與解俱發。初文云。其中唯有發毛爪齒三十六物。證此特勝發開身倉備見己身內外中間。各有十二合三十六(云云)。腦者在上胲者在足總舉上下。河西及招提並云是桃核。腦中有骨如桃梅核。扁鵲方云。足指三毛處名胲其中有脈。次從菩薩專念去是特勝定中與解俱發不生味著。此中文略但推無我具。論備須苦空無常。二從除去皮肉去是八背舍觀。文為二。一明修二明證。初云修者。謂除卻皮肉正是修相。次唯觀白骨下證相亦二。初正是證相。次復作是念下證中之解無有味著。即得斷除一切色慾。更增其證下去更四重。云復作是念者。只是更緣證起觀。初云除三欲者。復是證相。此似九想之證而不見修文。是修背舍而證九想亦有其義次觀青骨時見此大地去。復似勝處觀觀青骨時是修相。見此大地去是證相。從菩薩作是觀時復是修背舍相。
【現代漢語翻譯】 現代漢語譯本 問：修忍地（Ksanti-bhumi，忍辱的境界）的人如何獲得四念處（catvāri smṛty-upasthānāni，四種禪修方法：身念處、受念處、心念處、法念處）？ 答：如果認為修習忍地會妨礙四念處的修習，這是錯誤的。現在說明，通過禪定而行持，運用四念處的智慧。下面說明，智慧的行持也應運用八定（aṣṭa samāpattis，八種禪定），也應有戒律的行持，即是禪定的行持，否則這個缺失不小。 這裡涉及到十六特勝（ṣoḍaśa viśeṣa，十六種殊勝的禪修方法）、八背舍（aṣṭa vimokṣa，八種背舍禪定）、九想（nava saṃjñā，九種不凈觀）等法門。既然這些都不是根本的修習，都具有觀慧，能夠知曉無常（anitya，一切事物都在變化）、無我（anātman，沒有永恒不變的自我）。我是眾惡的根本，所以特別說明這一點。有些法師認為修習無我之觀，就是念處，實際上並非如此。 初文分為兩部分：一是特勝，二是背舍。初特勝又分為兩部分：一是說明修習，二是說明證悟。初言修習者，觀察這個身體，從頭到腳。次言證悟，又分為兩部分：一是正證悟之相，二是菩薩以下說明。這種證悟之法與解脫同時發生。初文說：『其中唯有頭髮、毛髮、指甲、牙齒三十六物』。證悟這種特勝，發開身倉，備見自己身體內外中間，各有十二，合為三十六。 腦，指的是在上方；胲，指的是在足部，總括上下。河西和招提都說是桃核。腦中有骨，像桃梅的核。扁鵲方說，足指三毛之處名為胲，其中有脈。次從菩薩專念開始，是在特勝定中與解脫同時發生，不生起貪著。這段文字比較簡略，只是推究無我的道理。論述完備，必須包含苦（duḥkha，痛苦）、空（śūnyatā，空性）、無常。 二，從除去皮肉開始，是八背舍觀。文分為兩部分：一是說明修習，二是說明證悟。初云修習者，謂除卻皮肉，正是修習之相。次唯觀白骨以下，是證悟之相，也分為兩部分：一是正是證悟之相，二是復作是念以下，證悟中的解脫，沒有貪著，即能斷除一切煩惱。更增其證悟以下，更增加了四重。云復作是念者，只是更緣證悟而生起觀想。初云除三欲者，復是證悟之相。這類似於九想的證悟，但沒有見到修習的文字。這是修習背舍而證悟九想，也有其道理。次觀青骨時見此大地去，又類似於勝處觀。觀青骨時是修習之相，見此大地去是證悟之相。從菩薩作是觀時，又是修習背舍之相。
【English Translation】 English version Question: How does one who dwells in Ksanti-bhumi (the stage of patience) attain the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni)? Answer: If one thinks that cultivating Ksanti-bhumi hinders the cultivation of the Four Foundations of Mindfulness, that is incorrect. Now, I will explain that through meditative practice, one utilizes the wisdom of the Four Foundations of Mindfulness. Below, it will be explained that the practice of wisdom should also utilize the Eight Attainments (aṣṭa samāpattis), and there should also be the practice of precepts, which is the practice of meditation; otherwise, this deficiency is not small. Here, it involves the Dharma gates of the Sixteen Special Insights (ṣoḍaśa viśeṣa), the Eight Liberations (aṣṭa vimokṣa), the Nine Contemplations (nava saṃjñā), and so on. Since these are not fundamental practices, they all possess contemplative wisdom, capable of knowing impermanence (anitya) and non-self (anātman). 'I' is the root of all evils, so I will particularly explain this point. Some Dharma masters think that cultivating the contemplation of non-self is mindfulness, but in reality, it is not. The initial text is divided into two parts: first, the Special Insights; second, the Liberations. The Special Insights are further divided into two parts: first, explaining the cultivation; second, explaining the realization. The initial statement on cultivation refers to observing this body from head to toe. The subsequent statement on realization is again divided into two parts: first, the actual characteristics of realization; second, the explanation from 'Bodhisattva' onwards. This Dharma of realization arises simultaneously with liberation. The initial text says: 'Within it, there are only hair, body hair, nails, teeth, the thirty-six substances.' Realizing these Special Insights, the body's storehouse opens, fully seeing the inside, outside, and middle of one's own body, each having twelve, totaling thirty-six. 'Brain' refers to the upper part; 'Hai' refers to the foot, encompassing the upper and lower parts. Both Hexi and Zhaoti say it is a peach pit. There is a bone in the brain, like the pit of a peach or plum. Bian Que Fang says that the place of the three hairs on the toe is called 'Hai,' and there are veins within it. Next, starting from the Bodhisattva's focused mindfulness, it arises simultaneously with liberation in the Special Insights Samadhi, without generating attachment. This passage is relatively brief, only exploring the principle of non-self. To be complete, the discussion must include suffering (duḥkha), emptiness (śūnyatā), and impermanence. Second, starting from the removal of skin and flesh, is the contemplation of the Eight Liberations. The text is divided into two parts: first, explaining the cultivation; second, explaining the realization. The initial statement on cultivation refers to removing the skin and flesh, which is precisely the aspect of cultivation. Next, 'Only contemplate white bones' and below is the aspect of realization, also divided into two parts: first, the actual aspect of realization; second, 'Again, contemplate this thought' and below, the liberation in realization, without attachment, which can cut off all afflictions. 'Further increasing the realization' and below adds four more layers. The statement 'Again, contemplate this thought' simply arises contemplation based on realization. The initial statement 'Removing the three desires' is again the aspect of realization. This is similar to the realization of the Nine Contemplations, but the text on cultivation is not seen. This is cultivating the Liberations and realizing the Nine Contemplations, which also has its reason. Next, 'When contemplating blue bones, seeing this great earth' is again similar to the contemplation of surpassing places. 'When contemplating blue bones' is the aspect of cultivation, and 'seeing this great earth' is the aspect of realization. From 'When the Bodhisattva contemplates this,' it is again the aspect of cultivating the Liberations.
眉間即出青黃等光復是證相。見已即問去緣證作于內觀外觀。若彼罵辱至誰受罵者即結內觀。若聞其罵去即是外觀。從我若不忍去是結觀慧。所以善識遮障長養定心。不起惡法之因。則無地獄之果。從菩薩爾時去。是第二明定果。此中明俱解脫人。所修定慧雙修故言作是觀已得四念處。念處能斷結入位。位即堪忍地。文有標有釋。舊云。第五地禪波羅蜜備是堪忍地。今明不爾。若各就別圓別論定果已如前釋。若圓別合論還是初地。忍貪慾至飢渴是法忍。忍蚊虻至楚撻是生忍。身心苦惱是總結。迦葉白佛下。第二明圓定行。他云是料簡破戒應在戒行后。而在此說者解為三。一云出經者誤。二云欲會兩地令無異體。前名不動此云堪忍。只是一地。三云直爾持戒未能見機不得行殺。定能見機可為毀戒事。此義不然。此中正是明圓定意。問此文云未入不動地時得破戒不。云何乃言是圓定耶。答若非圓戒何得即毀而持。既持毀自在例定亦然。即散而靜不起圓定而行於殺仍是圓定。戒既可解即戒而定不復煩文。是故指此名圓定行。問前明圓戒竟乃明戒果。今明定果竟方明圓定何也。答前後不定彌顯圓定。文為三番問答。初番略。次番廣。第三文殊述事。事乖理順不應得惡果報。問佛答如文。複次又有聖行者。是第三明慧聖行文為二
【現代漢語翻譯】 現代漢語譯本 眉間放出青、黃等光，這是證得果位的征相。見到這些光后，就應詢問其出現的因緣，並將所證得的果位用於內觀和外觀。如果有人辱罵，誰是承受辱罵者？這便是結內觀。如果聽到辱罵聲遠去，那就是外觀。如果因為『我』而無法忍受，這就是結觀慧。因此，要善於識別遮蔽，增長定心，不起惡法之因，就不會有地獄之果。從菩薩那時起，就是第二明定果。這裡說明俱解脫之人，所修的定慧是雙修的，所以說『作是觀已得四念處』。四念處能斷除結縛，進入果位。果位就是堪忍地。經文有標示，也有解釋。舊說，第五地禪波羅蜜圓滿，就是堪忍地。現在說明並非如此。如果分別就別圓來論定果，已經如前解釋。如果圓別合論，還是初地。忍耐貪慾乃至飢渴，這是法忍。忍耐蚊蟲叮咬乃至鞭打，這是生忍。身心苦惱是總結。迦葉（Kāśyapa）問佛以下，第二說明圓定行。有人說是料簡破戒，應該放在戒行之後。而在這裡說，解釋為三種：一是出經者誤。二是想要會合兩地，使之沒有異體。前面名為不動地，這裡說堪忍地，只是一地。三是說只是持戒，未能見機，不能行殺。定能見機，可以做毀戒的事。這個意思不對。這裡正是說明圓定的意義。問：這段經文說『未入不動地時得破戒不』，為什麼說是圓定呢？答：如果不是圓戒，怎麼能即毀而持？既然持毀自在，定也是這樣。即使散亂而靜止，不起圓定而行於殺，仍然是圓定。戒既然可以理解，即戒而定，就不再煩瑣地說明。所以指此名為圓定行。問：前面說明圓戒之後，才說明戒果。現在說明定果之後，才說明圓定，為什麼呢？答：前後不定，更加顯明圓定。經文分為三番問答。初番簡略，次番詳細，第三是文殊（Mañjuśrī）陳述事例。事情違背道理，不應該得到惡果報。問佛，佛的回答如經文。複次，又有聖行者，這是第三說明慧聖行，經文分為二部分。
【English Translation】 English version The appearance of blue, yellow, and other lights from between the eyebrows is a sign of having attained realization. Upon seeing these lights, one should inquire about the causes of their appearance and apply the attained realization to both internal and external contemplation (inward and outward observation). If someone is being insulted, who is the one receiving the insult? This constitutes internal contemplation (inward observation). If the sound of the insult fades away, that is external contemplation (outward observation). If one cannot bear it because of 'I,' this is the formation of contemplative wisdom. Therefore, one should be skilled at recognizing obscurations, nurturing the mind of concentration (fixed mind), and not creating causes for evil deeds, so that there will be no result of hell. From the time of the Bodhisattva (Enlightenment being), it is the second clear result of Samadhi (state of meditative consciousness). This explains that those who are liberated in both ways cultivate both Samadhi (state of meditative consciousness) and wisdom, so it is said, 'Having made this contemplation, one attains the Four Foundations of Mindfulness (catu-smṛtyupasthāna)'. The Four Foundations of Mindfulness (catu-smṛtyupasthāna) can sever bonds and enter the stage of attainment. The stage is the Land of Endurance (kṣānti-bhūmi). The text has indications and explanations. The old saying is that the perfection of Dhyana Paramita (perfection of meditation) in the fifth stage is the Land of Endurance (kṣānti-bhūmi). Now it is explained that this is not the case. If the results of Samadhi (state of meditative consciousness) are discussed separately in terms of distinct and complete aspects, it has been explained as before. If the distinct and complete aspects are combined, it is still the first stage. Enduring greed, even to hunger and thirst, is the Endurance of Dharma (dharma-kṣānti). Enduring mosquito bites, even to beatings, is the Endurance of Suffering (duḥkha-kṣānti). Physical and mental suffering is the summary. Kāśyapa (one of the principal disciples of Gautama Buddha) asking the Buddha below is the second explanation of the practice of complete Samadhi (state of meditative consciousness). Some say that it is a selection of breaking precepts, which should be placed after the practice of precepts. The reason for saying it here is explained in three ways: First, the one who extracted the sutra made a mistake. Second, it is to unite the two lands so that they have no different entities. The former is called the Immovable Land (acala-bhūmi), and this is called the Land of Endurance (kṣānti-bhūmi), which is only one land. Third, it is said that merely upholding the precepts without seeing the opportunity cannot lead to killing. Samadhi (state of meditative consciousness) can see the opportunity and can do things that violate the precepts. This meaning is not correct. Here, it is precisely explaining the meaning of complete Samadhi (state of meditative consciousness). Question: This text says, 'Is it permissible to break the precepts when one has not entered the Immovable Land (acala-bhūmi)?' Why is it said to be complete Samadhi (state of meditative consciousness)? Answer: If it were not for complete precepts, how could one immediately break and uphold them? Since upholding and breaking are free, Samadhi (state of meditative consciousness) is also like that. Even if scattered and still, without arising from complete Samadhi (state of meditative consciousness) and engaging in killing, it is still complete Samadhi (state of meditative consciousness). Since the precepts can be understood, that is, the precepts and Samadhi (state of meditative consciousness), there is no need to explain it in detail. Therefore, this is referred to as the practice of complete Samadhi (state of meditative consciousness). Question: Why is the result of precepts explained after the explanation of complete precepts, and the explanation of complete Samadhi (state of meditative consciousness) after the explanation of the result of Samadhi (state of meditative consciousness)? Answer: The uncertainty of before and after further clarifies complete Samadhi (state of meditative consciousness). The text is divided into three rounds of questions and answers. The first round is brief, the second round is detailed, and the third is Mañjuśrī's (a Bodhisattva representing wisdom) narration of events. Events that violate reason should not receive evil retribution. Asking the Buddha, the Buddha's answer is as in the text. Furthermore, there are also holy practitioners, which is the third explanation of the holy practice of wisdom, and the text is divided into two parts.
。一明慧行。二明慧果。就慧行文二。一釋慧行。二釋慧行名。初釋慧行又兩。一釋次第慧。二釋圓慧。次第慧為三。一釋四諦慧。二釋二諦慧。三釋一實慧。他云此是開合之義。畢竟空中說為一諦。次開一為二。又開二為四。亦得開四為一十六乃至無量。若合無量為十六。合十六為四。二一合一入空。今明雖束散開合而名義不同。對緣悉異大有所關今一往對三藏緣說四諦慧。對通緣說二諦慧。對別緣說一實諦慧。于對緣義顯。次第義亦成(云云)。舊或以境為四諦。或以智為四諦。或苦集滅道皆是境。對境說智智即是諦。境能發智令智無所有。智慧照境了境本無。境智相成故言四諦。興皇云。言聖諦者只是佛性涅槃。非境非智非漏非無漏非因非果非世出世故名聖諦。若依諸師各執一見解文不當四諦義多那一向解。今文列出三種四諦。若言苦者逼迫相去。即有作四諦。若言解苦無苦而有真諦去。則是無生四聖諦。若從苦有無量相去。則是無量四聖諦。此三種四諦悉是菩薩觀境。菩薩住于大乘大般涅槃者。即是無作四諦慧。能所合論備有四種。就初為三。一略二廣三結。略又六。初標列。二釋名。三釋用。四釋體。五釋制立。六更廣體。初如文。次釋名者。以逼迫釋苦。身是苦本眾苦所集故是逼迫。集能生長只是因能生
【現代漢語翻譯】 現代漢語譯本 一、明慧行（指通過智慧而產生的行為）。二、明慧果（指智慧行為所帶來的結果）。 就『慧行』而言，分為兩部分：一、解釋『慧行』；二、解釋『慧行』的名稱。 首先解釋『慧行』，又分為兩部分：一、解釋次第慧（指有順序的智慧）；二、解釋圓慧（指圓滿的智慧）。 次第慧分為三部分：一、解釋四諦慧（指對四聖諦的智慧）；二、解釋二諦慧（指對二諦的智慧）；三、解釋一實慧（指對真實之道的智慧）。 有人說這是開合之義（指展開和收合的意義）。畢竟空中說為一諦（指在畢竟空中，一切都歸於一個真諦）。其次，將一展開為二，又將二展開為四，也可以將四展開為十六，乃至無量。 如果將無量收合為十六，將十六收合為四，再將二合一，最終歸入空性。 現在說明，雖然有收束、分散、展開、收合，但名稱和意義不同，針對的因緣也完全不同，關係重大。現在暫且針對三藏的因緣說四諦慧，針對通教的因緣說二諦慧，針對別教的因緣說一實諦慧。這樣，針對因緣的意義就顯現出來，次第的意義也成立了。 舊說或者以境（指認識的對象）為四諦，或者以智（指認識的能力）為四諦，或者說苦、集、滅、道都是境，針對境來說智，智就是諦。境能引發智，使智無所執著；智慧夠照見境，了知境的本性是空。境和智相互成就，所以說是四諦。 興皇（指僧朗）說：『所說的聖諦，就是佛性涅槃，非境非智，非有漏非無漏，非因非果，非世間非出世間，所以稱為聖諦。』如果按照各家各執己見的解釋，文義就不能恰當表達四諦的意義，而且容易產生片面的理解。現在本文列出三種四諦。如果說苦是逼迫相，那就是有作四諦（指通過修行而認識的四諦）。如果說解脫苦難，沒有苦難而有真諦，那就是無生四聖諦（指證悟無生之理的四諦）。如果從苦難中看到無量相，那就是無量四聖諦（指從不同角度認識苦難的四諦）。這三種四諦都是菩薩觀照的對象。菩薩安住于大乘大般涅槃，就是無作四諦慧（指不通過造作而自然證悟的四諦）。 能觀的智慧和所觀的境界合起來討論，總共有四種。 就最初的四諦慧而言，分為三部分：一、略說；二、廣說；三、總結。 略說又分為六部分：一、標列（指標明並列出）；二、釋名（指解釋名稱）；三、釋用（指解釋作用）；四、釋體（指解釋本體）；五、釋制立（指解釋設立的依據）；六、更廣體（指進一步闡釋本體）。 首先如文所示（指按照原文）。其次，解釋名稱：用逼迫來解釋苦，身體是苦的根本，眾苦聚集的地方，所以是逼迫。集能生長，只是因能生（指積聚能夠生長，只是因為它是產生的原因）。
【English Translation】 English version I. Clarifying the Practice of Wisdom (Ming Hui Xing): Refers to actions arising from wisdom. II. Clarifying the Fruit of Wisdom (Ming Hui Guo): Refers to the results brought about by wise actions. Regarding 'the Practice of Wisdom,' it is divided into two parts: I. Explaining 'the Practice of Wisdom'; II. Explaining the name 'the Practice of Wisdom.' First, explaining 'the Practice of Wisdom,' which is further divided into two parts: I. Explaining Sequential Wisdom (Ci Di Hui): Refers to wisdom with a sequence; II. Explaining Perfect Wisdom (Yuan Hui): Refers to complete wisdom. Sequential Wisdom is divided into three parts: I. Explaining Wisdom of the Four Noble Truths (Si Di Hui); II. Explaining Wisdom of the Two Truths (Er Di Hui); III. Explaining Wisdom of the One Real Truth (Yi Shi Hui). Some say this is the meaning of opening and closing (Kai He Zhi Yi). In the ultimate emptiness, it is said to be one truth (Yi Di). Secondly, opening one into two, and then opening two into four. It can also open four into sixteen, and even immeasurable. If immeasurable is closed into sixteen, and sixteen is closed into four, then combining two into one, ultimately returning to emptiness. Now, it is explained that although there are binding, scattering, opening, and closing, the names and meanings are different, and the conditions they address are completely different, which is of great importance. Now, for the time being, regarding the conditions of the Three Pitakas (San Zang), we speak of the Wisdom of the Four Noble Truths. Regarding the conditions of the Common Teaching (Tong Jiao), we speak of the Wisdom of the Two Truths. Regarding the conditions of the Distinct Teaching (Bie Jiao), we speak of the Wisdom of the One Real Truth. In this way, the meaning of addressing conditions becomes clear, and the meaning of sequence is also established. The old saying either takes the object (Jing) as the Four Noble Truths, or takes wisdom (Zhi) as the Four Noble Truths, or says that suffering, accumulation, cessation, and the path are all objects. Regarding the object, we speak of wisdom, and wisdom is the truth. The object can trigger wisdom, causing wisdom to be without attachment. Wisdom can illuminate the object, knowing that the nature of the object is empty. The object and wisdom mutually accomplish each other, so it is said to be the Four Noble Truths. Xing Huang (referring to Monk Lang) said: 'What is said to be the Noble Truth is just the Buddha-nature Nirvana, which is neither object nor wisdom, neither defiled nor undefiled, neither cause nor effect, neither worldly nor otherworldly, so it is called the Noble Truth.' If we follow the interpretations of various masters, each clinging to their own views, the meaning of the text cannot properly express the meaning of the Four Noble Truths, and it is easy to produce one-sided understanding. Now, this text lists three kinds of Four Noble Truths. If we say that suffering is the aspect of oppression, then it is the Four Noble Truths of Action (You Zuo Si Di), referring to the Four Noble Truths recognized through practice. If we say that liberation from suffering, without suffering but with true truth, then it is the Four Noble Truths of Non-arising (Wu Sheng Si Sheng Di), referring to the Four Noble Truths of realizing the principle of non-arising. If we see immeasurable aspects from suffering, then it is the Immeasurable Four Noble Truths (Wu Liang Si Sheng Di), referring to the Four Noble Truths of recognizing suffering from different perspectives. These three kinds of Four Noble Truths are all objects of contemplation for Bodhisattvas. Bodhisattvas abiding in the Great Vehicle Great Nirvana are the Wisdom of the Four Noble Truths of Non-action (Wu Zuo Si Di Hui), referring to the Four Noble Truths naturally realized without contrivance. Discussing the observing wisdom and the observed realm together, there are a total of four kinds. Regarding the initial Wisdom of the Four Noble Truths, it is divided into three parts: I. Brief explanation; II. Detailed explanation; III. Conclusion. The brief explanation is further divided into six parts: I. Listing and Enumeration (Biao Lie); II. Explanation of Names (Shi Ming); III. Explanation of Function (Shi Yong); IV. Explanation of Essence (Shi Ti); V. Explanation of Establishment (Shi Zhi Li); VI. Further Explanation of Essence (Geng Guang Ti). First, as the text shows (referring to the original text). Secondly, explaining the name: using oppression to explain suffering, the body is the root of suffering, the place where all sufferings gather, so it is oppression. Accumulation can grow, only because the cause can produce (Ji Neng Sheng Zhang, Zhi Shi Yin Neng Sheng).
果。滅者寂滅相生死盡也。道名大乘因運向果。若謂四諦是三藏義者云何言道是大乘相。若一往將對三藏者。三藏菩薩道最勝故亦名大乘。三釋用者。苦者現相是明其用。苦是果報果報顯現。集是因相因相微隱故言轉相。數人云。見著知微從微至著即是轉相。世人苦者皆據現事不須相續故言現相。集是業力用必相續兩心轉變故言轉相。滅是除相者。除于所除即除苦集。道是能除。複次苦有三相下四釋體。集是二十五有者。數人云。習續不斷名之為集。論人云。招集為集。此集能習續二十五有。能招二十五有果。複次有漏下。五明制立。約有漏無漏兩因果立此四諦。複次八相下。六更明四諦相。即是廣體。言十力等為道者。莊嚴云。果地非道。道乃是因而言十力者因中分修十力無畏。開善云。道通因果。果地以菩提為道。涅槃為滅。更無異體義說為二。從善男子去。是第二廣明四諦。即為四章。苦諦又三。一略八苦。二廣八苦。三會通。初略者八苦自為八章。初生者初托識枝但有身根未具六根即初托胎。至終者盡於一期故言至終。增長者六包增長。出胎者生時也。種類者出胎之後牙齒髮毛等老增長。滅壞者有二解。一云老時年疾增長健相滅壞。一云從生至長是增長。從長至老是滅壞。病苦應具四大。但言三者地大轉動不
【現代漢語翻譯】 果。滅是指寂滅之相，生死止息的狀態。道被稱為大乘，因為它能引導眾生走向涅槃的果位。如果說四諦是三藏的教義，為何又說『道』是大乘的特徵呢？如果勉強將它與三藏相對比，菩薩道在三藏中最為殊勝，因此也可以稱為大乘。從第三種解釋來看，『苦』展現的是現象，這是爲了說明它的作用。苦是果報，果報顯現於外。『集』是因相，因相微細隱蔽，所以說是『轉相』。一些論師說，從明顯的現象認識到微細的因，從微細的因發展到明顯的現象，這就是『轉相』。世人所說的『苦』，都是根據眼前的事實，不需要連續不斷地觀察，所以說是『現相』。『集』是業力，其作用必然是相續不斷的，而且涉及兩心之間的轉變，所以說是『轉相』。『滅』是去除現象，去除的是所要去除的苦和集。『道』是能去除苦和集的途徑。另外，『苦』有三種相，下面四種解釋是關於它的本體。『集』是二十五有（指欲界、色界、無色界眾生所處的二十五種生存狀態），一些論師說，習氣持續不斷地產生，就叫做『集』。論師則說，招感聚集就叫做『集』。這種『集』能夠持續不斷地產生二十五有，能夠招感二十五有的果報。另外，從有漏（指有煩惱）和無漏（指無煩惱）的角度，第五點說明了四諦的建立。四諦是根據有漏和無漏這兩種因果關係而建立的。另外，從八相（指佛陀一生中的八個重要階段）的角度，第六點進一步闡明了四諦的特徵，也就是擴充套件了它的本體。說到十力（如來十種智慧力量）等是『道』的體現，莊嚴論師說，果地（指證得佛果的境界）不是『道』，『道』是因，而十力是在因地修行時分階段修證的無畏力量。開善論師說，『道』貫通因果。在果地，以菩提（覺悟）為『道』，以涅槃（寂滅）為『滅』，沒有其他的本體，只是從不同的角度來說明。從『善男子』開始，是第二部分，詳細闡明四諦，分為四個章節。苦諦又分為三個部分：一是簡略地說明八苦，二是詳細地說明八苦，三是會通。首先，簡略地說明八苦，八苦各自成為一個章節。最初的『生』，是指最初投胎時，只有識的種子，只有身體的根，六根還沒有完全形成，這就是最初的投胎。『至終』，是指生命走到盡頭，所以說是『至終』。『增長』，是指六根包裹著身體逐漸增長。『出胎』，是指出生的時候。『種類』，是指出生之後，牙齒、頭髮等逐漸衰老增長。『滅壞』有兩種解釋：一種解釋是，年老時，疾病增多，健康的體相逐漸消失。另一種解釋是，從出生到成長是『增長』，從成長到衰老是『滅壞』。病苦應該具備四大（地、水、火、風），但只說了三種，是因為地大轉動不明顯。
【English Translation】 Fruit. 'Cessation' refers to the state of stillness and extinction, where birth and death cease. The 'Path' is called the Mahayana (Great Vehicle) because it guides beings towards the fruit of Nirvana. If one says that the Four Noble Truths are the teachings of the Tripitaka (Three Baskets), then why is the 'Path' said to be a characteristic of the Mahayana? If we were to compare it to the Tripitaka, the Bodhisattva Path is the most supreme in the Tripitaka, and therefore it can also be called the Mahayana. From the third explanation, 'Suffering' manifests as phenomena, which is to explain its function. Suffering is the result of karma, and the result manifests outwardly. 'Arising' is the cause, and the cause is subtle and hidden, so it is called 'transformation'. Some teachers say that recognizing the subtle cause from the obvious phenomenon, and developing from the subtle cause to the obvious phenomenon, is 'transformation'. The 'Suffering' that people speak of is based on the present facts, and does not need to be observed continuously, so it is called 'manifestation'. 'Arising' is the power of karma, and its function must be continuous, and it involves the transformation between two minds, so it is called 'transformation'. 'Cessation' is the removal of phenomena, and what is removed is the suffering and arising that are to be removed. The 'Path' is the way to remove suffering and arising. In addition, 'Suffering' has three aspects, and the following four explanations are about its essence. 'Arising' refers to the twenty-five realms of existence (referring to the twenty-five states of existence in which beings in the Desire Realm, Form Realm, and Formless Realm reside). Some teachers say that the continuous arising of habits is called 'Arising'. Teachers say that attracting and gathering is called 'Arising'. This 'Arising' can continuously produce the twenty-five realms of existence, and can attract the results of the twenty-five realms of existence. In addition, from the perspective of defiled (with afflictions) and undefiled (without afflictions), the fifth point explains the establishment of the Four Noble Truths. The Four Noble Truths are established based on the two causal relationships of defiled and undefiled. In addition, from the perspective of the eight phases (referring to the eight important stages in the life of the Buddha), the sixth point further clarifies the characteristics of the Four Noble Truths, which is to expand its essence. Speaking of the ten powers (the ten wisdom powers of the Tathagata) as the embodiment of the 'Path', the teacher of Adornment says that the fruit ground (referring to the state of attaining Buddhahood) is not the 'Path', the 'Path' is the cause, and the ten powers are the fearless powers that are cultivated in stages during the cultivation in the causal ground. The teacher of Kaisan said that the 'Path' connects cause and effect. In the fruit ground, Bodhi (enlightenment) is the 'Path', and Nirvana (extinction) is the 'Cessation'. There is no other essence, it is just explained from different perspectives. Starting from 'Good man', is the second part, explaining the Four Noble Truths in detail, divided into four chapters. The Truth of Suffering is further divided into three parts: first, a brief explanation of the eight sufferings, second, a detailed explanation of the eight sufferings, and third, a synthesis. First, a brief explanation of the eight sufferings, each of the eight sufferings becomes a chapter. The initial 'birth' refers to the initial conception, when only the seed of consciousness exists, only the root of the body exists, and the six roots have not yet fully formed, which is the initial conception. 'To the end' refers to the end of life, so it is said to be 'to the end'. 'Growth' refers to the gradual growth of the body wrapped in the six roots. 'Emergence from the womb' refers to the time of birth. 'Types' refers to the gradual aging and growth of teeth, hair, etc. after birth. 'Destruction' has two explanations: one explanation is that in old age, diseases increase, and healthy physical appearances gradually disappear. Another explanation is that from birth to growth is 'growth', and from growth to old age is 'destruction'. The suffering of illness should have the four elements (earth, water, fire, and wind), but only three are mentioned, because the movement of the earth element is not obvious.
如風火。是故略之雜病客病即攝地大。死者福命有三句。一云但失財物身命猶在是福盡。財物在而失命是命盡。俱儘可解。初句不是死義(云云)。河西云。命者本應千年止得百年。福盡故命亦隨亡。故言福盡非命盡。命盡非福盡者。福業本長猶應未盡。但為命盡不復得住。故言命盡非福盡。俱儘可解。私謂有二義故互盡不同。一由過去。二因互別。二由費財殺害致福命現在互損不同。放逸破戒而命根斷者。反此名不放逸。持戒捨命者直名壞命。又解云。此非捨命直是造罪。便名死屍。無復善根慧命也。謗法闡提名為放逸。破四重禁名為破戒。五六七八如文。夫八苦者前七有別體。后一總七無復別體。今依經文以五陰盛。是其別體。善惡陰盛即是苦體。方便陰盛則非苦體(云云)。次迦葉生之根本下。第二廣明八苦文自為八。初生苦為三。一明生為苦本。二明生死相關。三明生多過患。初明生苦為七苦之本。又簡出一苦六苦生亦是本。世間眾生下。第二生死相關。有法有譬。法說中二。先明凡夫貪著。次明菩薩厭離。譬中二。先譬次合。初譬中二。先作厭離譬。次作貪著譬。初文為四。一生可欣。二死可惡。三生死相關。四明菩薩俱舍。初住復有六。實無人間答。但是生境與菩薩觀智相研。假為賓主耳。女譬生果誑惑
【現代漢語翻譯】 現代漢語譯本： 如同風和火一樣迅速。因此，簡略地說，各種雜病和外感病都與地大（Bhumi-dhatu，四大元素之一，代表堅固性）有關。關於死者的福報和壽命，有三種說法。第一種說法是，僅僅失去財物，但生命還在，這是福報耗盡。財物還在，但失去生命，這是壽命耗盡。兩者都耗盡，容易理解。第一種說法不是死亡的真正含義（如此等等）。河西（He Xi，地名，也可能指河西地區的某種學派）說，壽命原本應該有一千年，但現在只能活到一百年。因為福報耗盡，所以壽命也隨之消失。因此說，福報耗盡並非壽命耗盡。壽命耗盡並非福報耗盡，是因為福報的業力原本很長，應該還沒有耗盡。但因為壽命耗盡，所以無法繼續存在。因此說，壽命耗盡並非福報耗盡。兩者都耗盡，容易理解。我個人認為有兩種含義，所以相互耗盡的情況不同。一種是由於過去（的業力），一種是由於相互之間的差別。另一種是由於花費錢財和殺害生命，導致福報和壽命現在相互損害的情況不同。放縱懈怠、違犯戒律而導致命根斷絕的，與此相反，稱為不放逸。持守戒律、捨棄生命的，直接稱為壞命。又解釋說，這並非捨棄生命，而是造罪。因此被稱為死屍，不再有善根和慧命。誹謗佛法、斷善根者，稱為放逸。破四重禁（Sì chóng jìn，比丘或比丘尼的四條根本戒律），稱為破戒。五、六、七、八等，如經文所說。所謂的八苦（Bā kǔ，佛教中的八種苦難）中，前七種有各自的本體，后一種總括前七種，沒有各自的本體。現在根據經文，以五陰（Wǔ yīn，色、受、想、行、識五種構成要素）熾盛作為其各自的本體。善惡之陰熾盛就是苦的本體。方便之陰熾盛則不是苦的本體（如此等等）。接下來是迦葉（Kāśyapa，佛陀的十大弟子之一）生之根本下。第二部分廣泛闡明八苦的經文，分為八個部分。最初的生苦分為三個部分。一是說明生是苦的根本。二是說明生死相關。三是說明生的諸多過患。最初說明生苦是七苦的根本。又簡要地指出，一苦、六苦，生也是根本。世間眾生下。第二部分說明生死相關。有法說和譬喻。法說中分為兩個部分。先說明凡夫貪著。次說明菩薩厭離。譬喻中分為兩個部分。先譬喻，次合說。最初的譬喻分為四個部分。一生是可欣喜的。二是死是可厭惡的。三是生死相關。四是說明菩薩都捨棄。最初的住處又有六個方面。實際上沒有人間的回答。但這只是生境與菩薩的觀智相互研磨，假裝有賓主而已。女人的譬喻是生果的迷惑。
【English Translation】 English version: It is as swift as wind and fire. Therefore, to put it briefly, various miscellaneous diseases and external diseases are related to the Earth element (Bhumi-dhatu, one of the four great elements, representing solidity). Regarding the deceased's fortune and lifespan, there are three statements. The first statement is that merely losing wealth, but life is still present, is the exhaustion of fortune. Wealth is still present, but life is lost, is the exhaustion of lifespan. Both being exhausted is easy to understand. The first statement is not the true meaning of death (and so on). He Xi (He Xi, a place name, possibly referring to a certain school in the He Xi region) said that lifespan should originally be a thousand years, but now it can only live to a hundred years. Because fortune is exhausted, lifespan also disappears accordingly. Therefore, it is said that the exhaustion of fortune is not the exhaustion of lifespan. The exhaustion of lifespan is not the exhaustion of fortune, because the karma of fortune is originally long and should not be exhausted yet. But because lifespan is exhausted, it cannot continue to exist. Therefore, it is said that the exhaustion of lifespan is not the exhaustion of fortune. Both being exhausted is easy to understand. I personally believe that there are two meanings, so the situations of mutual exhaustion are different. One is due to the past (karma), and one is due to mutual differences. Another is due to spending money and killing lives, leading to different situations of mutual damage to fortune and lifespan in the present. Those who are indulgent and violate precepts, leading to the severance of the life root, are called non-indulgent in contrast. Those who uphold precepts and abandon life are directly called destroying life. It is also explained that this is not abandoning life, but creating sin. Therefore, it is called a corpse, no longer having good roots and wisdom life. Those who slander the Dharma and cut off good roots are called indulgent. Breaking the four major prohibitions (Sì chóng jìn, the four fundamental precepts of a Bhiksu or Bhiksuni) is called breaking precepts. Five, six, seven, eight, etc., are as stated in the scriptures. Among the so-called eight sufferings (Bā kǔ, the eight kinds of suffering in Buddhism), the first seven have their respective entities, and the last one encompasses the first seven and does not have its own entity. Now, according to the scriptures, the flourishing of the five aggregates (Wǔ yīn, the five aggregates of form, feeling, perception, volition, and consciousness) is taken as their respective entities. The flourishing of good and evil aggregates is the entity of suffering. The flourishing of expedient aggregates is not the entity of suffering (and so on). Next is Kāśyapa's (Kāśyapa, one of the Buddha's ten great disciples) root of birth below. The second part extensively explains the scriptures on the eight sufferings, divided into eight parts. The initial suffering of birth is divided into three parts. One is to explain that birth is the root of suffering. Two is to explain that birth and death are related. Three is to explain the many faults of birth. The initial explanation of the suffering of birth is the root of the seven sufferings. It also briefly points out that one suffering, six sufferings, birth is also the root. 'Sentient beings in the world' below. The second part explains the relationship between birth and death. There are Dharma explanations and metaphors. The Dharma explanation is divided into two parts. First, explain the attachment of ordinary people. Second, explain the aversion of Bodhisattvas. The metaphor is divided into two parts. First, metaphor, then combination. The initial metaphor is divided into four parts. One, birth is pleasing. Two, death is detestable. Three, birth and death are related. Four, explain that Bodhisattvas abandon everything. The initial dwelling place has six aspects. In reality, there is no human answer. But this is just the mutual grinding of the birth environment and the Bodhisattva's wisdom, pretending to have guests and hosts. The woman's metaphor is the delusion of the fruit of birth.
凡夫令生染愛喻之如女。菩薩之智觀生初起故言入舍。端正美麗為物欣好纓絡者生果之處有多榮華。主人譬菩薩撿責。女人答者譬生果對智。次復于門外下。第二明死可惡往復有六。死在生后故言門外。死果誑人故譬于女。醜陋者死境壞果。使萬事鄙惡死生相違故言皴裂。血氣已盡故言艾白。主人持刀有二解。冶城云。精勤重厭譬之持刀。招提。以智慧為刀。死若不去修智斷之。三主人問言下。生死相關。生在死前為姊。死在生后為妹。終不相離故言共俱。還入問天去。菩薩檢生知與死俱。主人即言下。第四明菩薩俱舍。文為三。一俱舍。二俱去。舊云。金心已還故言還其所止。三菩薩喜慶是時二女下。第二為貪著作譬。往復有四。初明俱趣凡夫。凡夫乏善故言貧家。貧人下第二凡夫貪愛。功德天言下。第三生境撿讓凡心。貧人答言下。第四凡心。應境既其欣生所以受死。迦葉菩薩下合譬。先合菩薩厭。后合凡夫貪。複次迦葉如婆羅門下。第三明生之過患。凡五譬。初譬淺善。又四婆羅門凈行。譬菩薩初欲修般若畢竟凈道。幻童解行淺弱饑所逼者。三塗苦逼。糞中果者。苦無常中有生天果。有智人下。二深行訶責童子。聞已下三淺行懷愧。云非貪天樂為欲于中修道舍之。智者語言下。四菩薩勸舍。善男子下合。但合後
【現代漢語翻譯】 現代漢語譯本 凡夫因為（對生的）愛染而產生執著，這可以比作一個女子。菩薩的智慧能夠觀察到（生命）最初生起的時刻，所以說『入舍』（進入房屋）。（這個女子）端莊美麗，被（人們）欣喜地用瓔珞裝飾，這是因為（她）是產生果報的地方，擁有眾多的榮華。（故事中的）主人比喻菩薩的檢查和責問。（這個）女人的回答比喻生果對（菩薩）智慧的迴應。 接下來在門外（發生的事情），第二次說明死亡的可怕，（這種往復）共有六個方面。死亡發生在生命之後，所以說『門外』。死亡的果報欺騙人，所以比喻為女子。醜陋（則象徵）死亡的境界和壞的果報。使萬事變得鄙陋醜惡，（因為）生死是相互違背的，所以說『皴裂』。血氣已經耗盡，所以說『艾白』。 主人拿著刀，有兩種解釋。冶城（的解釋）說：精勤地厭離（生死）可以比作拿著刀。招提（的解釋）說：用智慧作為刀。如果死亡不離去，就用修習智慧來斷除它。 第三個（問題），主人問（兩個女子），（說明）生死是相關的。生命在死亡之前，是姐姐；死亡在生命之後，是妹妹。最終都不會分離，所以說『共俱』。然後（姐姐）回到天上去。（這說明）菩薩檢查生命，知道（生命）與死亡同在。 主人接著說，第四個方面說明菩薩的俱舍（捨棄）。文分為三部分。第一是俱舍（捨棄）。第二是俱去（一同離去）。舊的說法是：金心已經返回，所以說『還其所止』（回到她所居住的地方）。第三是菩薩的喜悅和慶祝。這時，兩個女子（一同離去）。 第二部分是關於貪著（生死）的譬喻，（這種往復）共有四個方面。首先說明一同前往凡夫（之處）。凡夫缺少善行，所以說是『貧家』（貧窮的家庭）。貧窮的人（象徵）凡夫的貪愛。功德天（象徵）生命境界的檢查和責問凡心。貧窮的人回答說，（象徵）凡心。適應環境，既然欣然接受生命，所以就要承受死亡。 迦葉（Kasyapa）菩薩（用這些譬喻）來結合（說明）。先結合菩薩的厭離，后結合凡夫的貪著。再次，迦葉（Kasyapa），如同婆羅門（Brahman）……第三部分說明生命的過患，共有五個譬喻。首先譬喻淺薄的善行。又有四個婆羅門（Brahman）的凈行，譬喻菩薩最初想要修習般若（Prajna），（達到）畢竟清凈的道路。幻化的童子（象徵）修行淺薄而虛弱，被飢餓所逼迫的人（象徵）被三塗（Three Wretched Realms）的痛苦所逼迫。糞中的果實（象徵）在苦難和無常之中有生天的果報。 有智慧的人（象徵）深刻的修行，呵責童子。聽聞之後，（象徵）淺薄的修行感到慚愧。說『不是貪圖天上的快樂，而是想要在那裡修道，所以才捨棄（了它）』。智者說，（象徵）菩薩勸導捨棄。善男子（象徵結合），只是結合了後面的（內容）。
【English Translation】 English version Ordinary beings generate attachment and love, which can be likened to a woman. The wisdom of a Bodhisattva observes the initial arising of life, hence the saying 'entering the house'. The woman's beauty and adornment with garlands represent the place where fruits are produced, possessing abundant glory. The master of the house symbolizes the Bodhisattva's examination and questioning. The woman's response represents the fruit of life responding to wisdom. Next, what happens outside the door illustrates the dreadfulness of death, in six aspects. Death follows life, hence 'outside the door'. The fruit of death deceives people, likened to a woman. Ugliness symbolizes the realm of death and bad consequences. It makes everything base and vile, as life and death are contradictory, hence 'chapped and cracked'. The essence of blood and qi is exhausted, hence 'ashen white'. The master holding a knife has two interpretations. Ye Cheng says: Diligent and profound aversion is likened to holding a knife. Zhao Ti says: Wisdom is the knife. If death does not leave, use the cultivation of wisdom to cut it off. Thirdly, the master asks the two women, illustrating the connection between life and death. Life precedes death, as the elder sister; death follows life, as the younger sister. They never separate, hence 'together'. Then the elder sister returns to heaven. This illustrates that the Bodhisattva examines life, knowing that life and death are together. The master then speaks, the fourth aspect illustrating the Bodhisattva's renunciation. The text is in three parts. First, renunciation. Second, going together. The old saying is: The golden heart has returned, hence 'returning to her dwelling'. Third, the Bodhisattva's joy and celebration. At this time, the two women leave together. The second part is about the metaphor of attachment, in four aspects. First, going together to the ordinary being. Ordinary beings lack good deeds, hence 'poor family'. The poor person symbolizes the ordinary being's attachment. The goddess of merit symbolizes the examination of the realm of life and questioning of the ordinary mind. The poor person's response symbolizes the ordinary mind. Adapting to the environment, since one gladly accepts life, one must endure death. Kasyapa Bodhisattva uses these metaphors to combine and illustrate. First, combine the Bodhisattva's aversion, then combine the ordinary being's attachment. Again, Kasyapa, like the Brahman... The third part illustrates the faults of life, in five metaphors. First, the metaphor of shallow good deeds. There are also four Brahman's pure practices, symbolizing the Bodhisattva initially wanting to cultivate Prajna, reaching the ultimately pure path. The illusory child symbolizes practice that is shallow and weak, and the person oppressed by hunger symbolizes being oppressed by the suffering of the Three Wretched Realms. The fruit in the dung symbolizes having the fruit of being born in heaven amidst suffering and impermanence. The wise person symbolizes profound practice, rebuking the child. After hearing, the shallow practice feels ashamed. Saying 'It is not to crave heavenly pleasures, but to cultivate the path there, so I abandoned it'. The wise person says, symbolizing the Bodhisattva advising renunciation. The good man symbolizes combination, only combining the latter content.
兩不合前。二複次下是第二譬。有人譬佛。四衢譬四生初受身。器譬經教。盛滿飯食譬佛說五戒十善招人天果。言而賣者。以此化生。遠來譬從惡道中來。饑虛羸乏譬重苦。問言者。實有此事不。食主答言譬佛答。唯有一毒。不免無常即死滅也。更復重審。若無常者如來何故令人修之故言何以賣之。佛還答言深智令舍。愚淺凡夫一往接之。三四兩譬可見。譬如險岸下。是第五譬。生死果上有草覆。譬生死中有假名我及相續常。多有甘露譬虛妄樂。深坑譬三塗。腳跌譬命根斷。第二觀老第三觀病二文可解。然生定在死前。病不必在老后。今文先老后病者。少時病者猶有望差。老時若病催死則病如將崩更折故在老后明病。文釋病苦而云身心安隱者。解有二。一云只安隱是病如大庾小庾。父子分別十年後得相見白日相慶。過夜即死此安隱是病。第四觀死苦又二。先正觀死。次夫死者下傷痛。初文者何等是死苦。若氣未絕由生非死。若氣絕已不復覺苦。若受地獄即是後身非關死苦。此事難知。例如責滅。為當未滅時是滅滅已時是滅進退難定。似本有今無本無今有(云云)。今只取將絕未絕名為死苦。至論菩薩未全免死。而言唯除菩薩住于涅槃者。三解初名佛為菩薩。二云金心菩薩一轉成佛。三云初地菩薩雖未免生死。志求涅槃
【現代漢語翻譯】 現代漢語譯本 『兩不合前。二複次下是第二譬。』這是第二個比喻。『有人譬佛』，比喻佛陀。『四衢譬四生初受身』，十字路口比喻四生（地獄、餓鬼、畜生、人）最初受生之處。『器譬經教』，器皿比喻經書教義。『盛滿飯食譬佛說五戒十善招人天果』，盛滿飯食比喻佛陀所說的五戒十善能招感人天善報。『言而賣者。以此化生』，說是爲了售賣，比喻用這些教義來教化眾生。『遠來譬從惡道中來』，從遠處來比喻從惡道中來。『饑虛羸乏譬重苦』，飢餓虛弱比喻遭受深重苦難。『問言者。實有此事不』，提問的人說，真有這樣的事嗎？『食主答言譬佛答』，食物的主人回答，比喻佛陀回答。『唯有一毒。不免無常即死滅也』，只有一種毒藥，無法避免無常，終將死亡。『更復重審。若無常者如來何故令人修之故言何以賣之』，再次追問，如果一切都是無常的，如來為什麼還要教人修行，為什麼要『售賣』這些教義呢？『佛還答言深智令舍。愚淺凡夫一往接之』，佛陀回答說，有深刻智慧的人會捨棄這些，愚昧淺薄的凡夫才會輕易接受。『三四兩譬可見』，第三個和第四個比喻也很容易理解。『譬如險岸下。是第五譬』，比如在危險的岸邊，這是第五個比喻。『生死果上有草覆。譬生死中有假名我及相續常』，生死之果上有草覆蓋，比喻生死之中有虛假的『我』以及相續不斷的『常』。『多有甘露譬虛妄樂』，有很多甘露，比喻虛妄的快樂。『深坑譬三塗』，深坑比喻三惡道。『腳跌譬命根斷』，腳滑跌倒比喻命根斷絕。『第二觀老第三觀病二文可解』，第二種觀察衰老，第三種觀察疾病，這兩段文字可以理解。然而，出生一定在死亡之前，生病不一定在衰老之後。現在文中先說衰老后說疾病，是因為年輕時生病還有希望痊癒，年老時如果生病，就會加速死亡，所以說『病如將崩更折』，因此在衰老之後說明疾病。文中解釋疾病的痛苦卻說『身心安隱』，有兩種解釋。一種解釋是，所謂的『安隱』只是生病時的『安隱』，就像大庾山和小庾山，父子分別十年後相見，白天慶祝，過夜就死了，這種『安隱』只是生病時的狀態。『第四觀死苦又二。先正觀死。次夫死者下傷痛』，第四種觀察死亡的痛苦，又分為兩部分。先是正面觀察死亡，然後是『夫死者下傷痛』，描述死亡帶來的傷痛。『初文者何等是死苦。若氣未絕由生非死。若氣絕已不復覺苦。若受地獄即是後身非關死苦。此事難知。例如責滅。為當未滅時是滅滅已時是滅進退難定。似本有今無本無今有(云云)。今只取將絕未絕名為死苦』，第一部分說，什麼是死亡的痛苦？如果氣息還沒有斷絕，那還是屬於生的狀態，不是死亡。如果氣息已經斷絕，那就不會再感覺到痛苦。如果已經承受地獄之苦，那就是後世的事情，與死亡的痛苦無關。這件事很難理解，例如追究『滅』，到底是在未滅的時候是『滅』，還是滅了之後是『滅』，進退兩難確定。類似於本來有現在沒有，本來沒有現在有等等。現在只取將要斷絕但還沒有斷絕的狀態，稱之為死亡的痛苦。『至論菩薩未全免死。而言唯除菩薩住于涅槃者。三解初名佛為菩薩。二云金心菩薩一轉成佛。三云初地菩薩雖未免生死。志求涅槃』，說到菩薩還沒有完全免除死亡，卻說『唯除菩薩住于涅槃者』，有三種解釋。第一種解釋是，最初稱佛為菩薩。第二種解釋是，金剛心的菩薩一旦轉變就能成佛。第三種解釋是，初地菩薩雖然還沒有免除生死，但立志追求涅槃。
【English Translation】 English version 『The two do not agree before. The second repetition below is the second analogy.』 This is the second analogy. 『Someone compares to Buddha』 means comparing to the Buddha. 『Four crossroads compare to the four births initially receiving a body』 means the crossroads compare to the four destinies (hell beings, hungry ghosts, animals, and humans) initially receiving a body. 『A vessel compares to scriptures and teachings』 means the vessel compares to scriptures and teachings. 『Filled with food compares to the Buddha speaking of the five precepts and ten virtues that attract human and heavenly rewards』 means filled with food compares to the Buddha speaking of the five precepts and ten virtues that can attract human and heavenly rewards. 『Speaking and selling means transforming beings with this』 means speaking is for selling, comparing to using these teachings to transform sentient beings. 『Coming from afar compares to coming from evil paths』 means coming from afar compares to coming from evil paths. 『Hungry, weak, and exhausted compares to heavy suffering』 means hungry and weak compares to suffering heavy hardships. 『Asking, is this really the case?』 means the person asking, is this really the case? 『The food owner answers, comparing to the Buddha answering』 means the food owner answering compares to the Buddha answering. 『There is only one poison, unable to avoid impermanence, which is death and extinction』 means there is only one poison, unable to avoid impermanence, which is death and extinction. 『Repeatedly questioning, if it is impermanent, why does the Tathagata have people cultivate it, hence why sell it?』 means repeatedly questioning, if everything is impermanent, why does the Tathagata have people cultivate it, why 『sell』 these teachings? 『The Buddha answers, deep wisdom causes abandonment, foolish and shallow ordinary people readily accept it』 means the Buddha answers, those with deep wisdom will abandon these, foolish and shallow ordinary people will readily accept them. 『The third and fourth analogies are visible』 means the third and fourth analogies are easy to understand. 『Like a dangerous shore below, this is the fifth analogy』 means like being on a dangerous shore, this is the fifth analogy. 『The fruit of birth and death has grass covering it, comparing to the false name of self and continuous permanence in birth and death』 means the fruit of birth and death has grass covering it, comparing to the false 『self』 and continuous 『permanence』 in birth and death. 『Much nectar compares to false happiness』 means much nectar compares to false happiness. 『A deep pit compares to the three evil paths』 means a deep pit compares to the three evil paths. 『A foot slipping compares to the breaking of the root of life』 means a foot slipping compares to the breaking of the root of life. 『The second contemplation of old age and the third contemplation of sickness can be understood』 means the second contemplation of old age and the third contemplation of sickness can be understood. However, birth is definitely before death, and sickness is not necessarily after old age. Now the text speaks of old age before sickness because there is still hope of recovery when sick at a young age, but if sick in old age, it will accelerate death, so it says 『sickness is like collapsing and breaking further,』 therefore sickness is explained after old age. The text explains the suffering of sickness but says 『body and mind are peaceful,』 there are two explanations. One explanation is that the so-called 『peaceful』 is only 『peaceful』 when sick, like Mount Dayu and Mount Xiaoyu, father and son separated for ten years and met, celebrating during the day, but dying overnight, this 『peaceful』 is only the state of being sick. 『The fourth contemplation of the suffering of death is also in two parts. First, the correct contemplation of death. Second, the pain below for those who die』 means the fourth contemplation of the suffering of death is also in two parts. First, the correct contemplation of death. Second, 『the pain below for those who die,』 describing the pain brought by death. 『The first part, what is the suffering of death? If breath has not stopped, it is still life, not death. If breath has stopped, there is no longer any feeling of suffering. If one is receiving hell, it is the next life, not related to the suffering of death. This matter is difficult to understand, for example, pursuing 『extinction.』 Is 『extinction』 when it has not yet been extinguished, or when it has been extinguished? It is difficult to determine whether to advance or retreat. Similar to originally having and now not having, originally not having and now having, etc. Now we only take the state of about to be cut off but not yet cut off as the suffering of death』 means the first part, what is the suffering of death? If breath has not stopped, it is still life, not death. If breath has stopped, there is no longer any feeling of suffering. If one is receiving hell, it is the next life, not related to the suffering of death. This matter is difficult to understand, for example, pursuing 『extinction.』 Is 『extinction』 when it has not yet been extinguished, or when it has been extinguished? It is difficult to determine whether to advance or retreat. Similar to originally having and now not having, originally not having and now having, etc. Now we only take the state of about to be cut off but not yet cut off as the suffering of death. 『To discuss Bodhisattvas not being completely free from death, but saying 『except for Bodhisattvas abiding in Nirvana,』 there are three explanations. The first explanation is that initially the Buddha was called a Bodhisattva. The second explanation is that a diamond-mind Bodhisattva can become a Buddha once transformed. The third explanation is that although a Bodhisattva of the first ground has not yet escaped birth and death, they aspire to Nirvana』 means to discuss Bodhisattvas not being completely free from death, but saying 『except for Bodhisattvas abiding in Nirvana,』 there are three explanations. The first explanation is that initially the Buddha was called a Bodhisattva. The second explanation is that a diamond-mind Bodhisattva can become a Buddha once transformed. The third explanation is that although a Bodhisattva of the first ground has not yet escaped birth and death, they aspire to Nirvana.
不為生死所亂。今明初解是應菩薩此不會經。次金心一轉此正是死何故被除。后解菩薩雖不為所亂而不免死何故被除。被除者。是圓教菩薩。煩惱即菩提。生死即涅槃。不可覆滅。生死非生死亦非涅槃。生死尚不能生死。生死何能生死。非生死如此菩薩即是被除。不為生死所害。文云。如金剛雨能破一切。此雨復能破金剛不。若不能破利義不成。若其被破堅義不成(云云)。死傷一切如金剛雨。唯有菩薩不為所傷復喻金剛。當知金剛碎散不能傷磐峙金剛。則菩薩不為死所死。摩羅毒蛇者。河西云。黑蛇毒觸人衣即死。餘人觸此衣亦死。阿竭多星者。此星八月出。若有人得此星咒者能消其毒。次夫死者下。有十句傷痛最為可悲。若離即成二十句。于險難處病其苦最重。無有資糧者謂之善法。去處懸遠者其路無窮。而無伴侶者孤魂獨逝無隨去者。於十二時常無休息。晝夜常行無前無後故無邊際。如萬仞坑故言深邃。以內昏故而外不照故無有燈明。死為窮道眾路地塞故言入無門戶。又云死亦不從六根而入故無門戶。必有來處故言而有處所。當時恍惚故。言雖無痛處。而良醫拱手故言不可療治。賢聖所不能制。故言往無遮止。到不得脫。初死儼然。非是刑害。故言無所破壞。而親友悲泣故言見者愁毒。更非虎狼禽獸所啖。故言
非是惡色。無有不畏死者。故言令人怖畏。此即陰身之後。故言敷在身邊。而不測其好惡。故言不自覺知。若依此義命絕中陰是為死苦。第五觀愛別離苦。從離緣生即是壞苦。若論壞苦因中說果。即指樂受為體。今亦如是。即指恩愛是別離苦。文中明舍所愛身者。若命斷時為死苦者己屬前世。今取離所愛身及所愛親屬並依報等。是愛別苦。釋論云。離他人易。離親屬難。離親屬易。離父母難。離父母易。離己身難。離己身易。離己心難。頂生者是濕生。實論人在天邊猶如乞兒在於王側。云何而言二王相似。然頂生是應故得類天。若實報者是則不及。天王壽長故眴疏。人王壽短故眴數。金輪至重余不能升。王以德力應重則輕。髦尾者古人讀此為䰒尾不然。短者單作毛。長者髟下作類。如呼多技人為髦士取其德長。劉孝標稱任昉為海內髦杰。即是此字。昔魏王珠照十二車。況頂生珠寧不照一由旬。此言大如車轂。又經云。衣帶中者在其德力不在大小。寶女者能生千子乃名寶女。法顯傳云。王妃生肉如瓜。有千㼑。一㼑一子者是。釋論云。劬嬪是寶女不孕。二文既異如何會通。此各為時所重(云云)。第六觀冤憎會苦。既從合會緣生。生即是苦前境逼心。心領境逼憂惱故名冤憎會苦。第七觀求不得苦。還約前愛離冤會。于愛
求會而離。于冤近離而會。二求不遂即是求不得苦。第八總結。上七苦即是五盛陰苦。已如前釋。定有別體(云云)。爾時迦葉下。第三會通苦諦者。昔阿含等經皆言三受中有樂受。今言五陰皆苦都無樂義今昔義乖。開善分此中四番問答為四章。觀師分為二。后三番子章只是作難。今先問次答。就初問為三。一總非。二作五難。三結。初領旨仰非。何以故下作難。初第一與第四問同據樂緣。第二問別據樂體。第三與第五問同據樂因。初據樂緣者。佛昔于阿含告釋摩男云。色若定苦不應求色。色若定樂不應厭色。但今單難無樂不應求色。若求紅黃當知有樂。今日何緣全言無樂。今具舉六根對於六塵以為樂緣。如佛說偈下。是第五重據樂因與第三同。舉樂因而復異者。前舉善為樂因只言世間之善。今具舉聲聞菩薩出世之善名為樂因。就五偈為四。初兩偈明聲聞之善為樂因。次一偈明菩薩之善為樂因。三一偈重結小乘。四一偈重結大乘。明菩薩畢竟不得同佛畢竟。乃是分畢竟。世尊如諸經下三結非。諸經即指昔教如佛今說故指此教無樂唯苦。佛告迦葉下。第二如來答大分為二。初嘆其所問。次善男子一切眾生下正答。答又二。初總答。后別答。總答中二。初答。后論義。初文者。昔隨他意以下苦為樂。今隨自意。故一切皆苦
【現代漢語翻譯】 現代漢語譯本 求會而離：追求相會卻最終分離。 于冤近離而會：與怨恨之人本應遠離卻又相會。 二求不遂即是求不得苦：這兩種愿求不能如願，就是求不得的痛苦。 第八總結：以上七種苦，實際上就是五盛陰苦，已經如前面解釋過的那樣。確定有其不同的本體（等等）。 爾時迦葉下：第三部分是會通苦諦。過去在《阿含經》等經典中都說三受中有樂受，現在卻說五陰皆苦，完全沒有快樂的意義，這與過去的說法相悖。開善將這段中的四番問答分為四章，觀師分為二章。後面的三番子章只是爲了提出疑問。現在先問后答。就最初的提問分為三部分：一是總體的否定，二是提出五種疑問，三是總結。最初是領會旨意后表示否定。何以故下：提出疑問。最初，第一個問題和第四個問題相同，都是基於快樂的因緣。第二個問題是基於快樂的本體。第三個問題和第五個問題相同，都是基於快樂的起因。最初基於快樂的因緣：佛陀過去在《阿含經》中告訴釋摩男說，如果色是確定的苦，就不應該去追求；如果色是確定的樂，就不應該厭惡色。但現在只是單獨提出沒有快樂就不應該追求色。如果追求紅黃等物，就應當知道其中有快樂。今天為什麼完全說沒有快樂呢？現在完整地舉出六根對於六塵，作為快樂的因緣。如佛說偈下：這是第五重，基於快樂的起因，與第三個問題相同。舉出快樂的起因又有所不同，前面舉出善作為快樂的起因，只是說了世間的善。現在完整地舉出聲聞、菩薩出世間的善，作為快樂的起因。就這五首偈頌分為四個部分：最初兩首偈頌說明聲聞的善是快樂的起因，接下來一首偈頌說明菩薩的善是快樂的起因，第三首偈頌再次總結小乘，第四首偈頌再次總結大乘。說明菩薩最終不能和佛一樣達到究竟的涅槃，只是部分地達到究竟。世尊如諸經下：這是第三部分，總結否定。諸經指的是過去的教法，如佛現在所說，所以指的是現在的教法，沒有快樂只有痛苦。 佛告迦葉下：第二部分是如來的回答，大體分為兩部分：首先讚歎他的提問，其次是善男子一切眾生下，正式回答。回答又分為兩部分：首先是總體的回答，然後是論述意義。總體的回答分為兩部分：首先是回答，然後是論述意義。最初的文句是：過去是隨順他人的意思，把苦當作樂；現在是隨順自己的意思，所以一切都是苦。
【English Translation】 English version 'Seeking to meet but ultimately parting.' 'Being near to enemies, separating and then meeting.' 'The suffering of not obtaining what one seeks arises from these two unfulfilled desires.' 'Eighthly, the summary: The above seven sufferings are essentially the suffering of the five aggregates, as previously explained. It is certain that they have distinct entities (etc.).' 'Then, Kasyapa, the third part is reconciling the Truth of Suffering. In past sutras such as the Agamas, it was said that among the three feelings, there is the feeling of pleasure. Now, it is said that the five aggregates are all suffering, with no meaning of pleasure at all, which contradicts the past teachings. Kaishan divides the four rounds of questions and answers in this section into four chapters, while Guan Shi divides them into two. The latter three sub-chapters are merely for raising questions. Now, we will first ask and then answer. The initial question is divided into three parts: first, a general negation; second, raising five difficulties; and third, a conclusion. Initially, it is understanding the meaning and then expressing negation. 'Why is it that...' below raises difficulties. Initially, the first question and the fourth question are the same, both based on the causes and conditions of pleasure. The second question is based on the essence of pleasure. The third question and the fifth question are the same, both based on the origin of pleasure. Initially, based on the causes and conditions of pleasure: In the past, the Buddha told Shima Nan in the Agamas that if form is definitely suffering, one should not seek it; if form is definitely pleasure, one should not be averse to it. But now, it is simply stated that without pleasure, one should not seek form. If one seeks red and yellow objects, one should know that there is pleasure in them. Why is it said today that there is no pleasure at all? Now, the six sense organs in relation to the six sense objects are fully presented as the causes and conditions of pleasure. 'As the Buddha said in the verses below': This is the fifth emphasis, based on the origin of pleasure, which is the same as the third question. The difference in presenting the origin of pleasure is that previously, good was presented as the origin of pleasure, only referring to worldly good. Now, the good of the Shravakas and Bodhisattvas, which transcends the world, is fully presented as the origin of pleasure. These five verses are divided into four parts: The first two verses explain that the good of the Shravakas is the origin of pleasure; the next verse explains that the good of the Bodhisattvas is the origin of pleasure; the third verse summarizes the Hinayana again; and the fourth verse summarizes the Mahayana again. It explains that Bodhisattvas ultimately cannot attain the ultimate Nirvana like the Buddha, but only partially attain it. 'The World Honored One, as in the sutras below': This is the third part, summarizing the negation. The sutras refer to the past teachings, as the Buddha says now, so it refers to the present teachings, where there is no pleasure, only suffering.' 'The Buddha told Kasyapa below': The second part is the Tathagata's answer, broadly divided into two parts: first, praising his question; second, 'Good man, all sentient beings...' below, the formal answer. The answer is again divided into two parts: first, the general answer; then, the discussion of meaning. The general answer is divided into two parts: first, the answer; then, the discussion of meaning. The initial sentence is: In the past, it was following the intentions of others, taking suffering as pleasure; now, it is following one's own intentions, so everything is suffering.'
。前迦葉作五難相次而來。世尊一答五難玄解。今昔兩說不復相違。實非是樂謬情所計橫生樂想。迦葉白佛下。第二論義。還難佛解下苦之義。又為兩。初正難。后領解。就初為三。一謬領難。二顛倒難。三據事難。謬難者佛意以輕為下苦。難意以重為下苦。故成謬領難。迦葉列八苦皆為三品。下受三塗。中人上天。若下苦有樂者三塗之中應有樂相。若復有人下。次倒難。若下苦生樂想者。亦應下樂生於苦想。何者下樂且就世間歌姬舞女為上樂。中庸之歡為下樂。於此下樂應生苦想。就其謬領作此謬。並世尊若下苦中下。三據事難。如人受千罰。初受一鞭應生樂耶。佛告下答又二。初且然問后正答然其第三一罰之意。明實于下苦而生樂想。若得免多罰於一罰甘受亦以為樂。從以是義故下正答。但答其第三據事難時。前謬領倒難自然懸去。我實不云下是重苦。下是輕苦。汝何謬領故不答。並亦不然。其下樂而生苦想故不須答。正答第三。應受千罰初得一下即聞放脫寧非下苦生樂想耶。如人應刑聞百鞭放亦是于下苦中而生樂想(云云)。次番領解。先領後述。或謂此文是一難。謂言此人不於一罰而生樂想。但于脫多生樂想耳。此是得意領解不名為難。佛述言實不虛者隨情之說。昔云有樂此是隨情。今言無者道理如然。迦葉
【現代漢語翻譯】 現代漢語譯本： 先前，迦葉（Kāśyapa，人名，也譯作迦葉波，意為飲光）提出了五個難題，一個接一個地發問。世尊（釋迦牟尼佛的尊稱）一次性地解答了這五個難題，精妙地解釋了其中的奧義。如今和過去所說的並沒有互相違背。實際上，並非是由於錯誤的理解而產生的快樂，而是人們錯誤地認為有快樂，橫生出快樂的想法。迦葉向佛稟告如下，這是第二次論義，反過來詰難佛所解釋的苦的含義。這部分又分為兩部分：首先是正式的詰難，然後是領悟理解。在正式的詰難中，又分為三個方面：一是錯誤的理解而產生的詰難，二是顛倒的詰難，三是根據事實而產生的詰難。 錯誤的理解而產生的詰難是，佛的意思是以輕微的痛苦為下苦，而迦葉認為以沉重的痛苦為下苦，因此構成了錯誤的理解而產生的詰難。迦葉列舉了八苦，並將其分為三個等級：下等承受三惡道（地獄、餓鬼、畜生）的苦，中等人升到天上，上等人。如果下苦中有快樂，那麼三惡道之中應該有快樂的現象。 『如果有人』以下，是第二次顛倒的詰難。如果下苦中產生快樂的想法，那麼也應該下樂中產生痛苦的想法。什麼是下樂呢？姑且以世間的歌姬舞女為上樂，中等的歡愉為下樂。對於這種下樂，應該產生痛苦的想法。這是就其錯誤的理解而作出的謬論。並世尊『如果下苦中下』，這是第三個根據事實而產生的詰難。比如一個人要遭受一千次鞭打的刑罰，最初只捱了一下鞭子，應該會感到快樂嗎？ 佛告訴迦葉如下，這是回答，又分為兩部分：首先是暫且提問，然後是正式回答。實際上，第三個一鞭子的意思，表明確實在下苦中產生了快樂的想法。如果能夠免除多次鞭打，那麼即使只挨一下鞭子也甘願承受，並且認為那是快樂的。從『以是義故』以下是正式回答。只是回答了第三個根據事實而產生的詰難時，前面錯誤的理解和顛倒的詰難自然而然地就消除了。『我確實沒有說』以下是重苦，『下是輕苦』。你為何錯誤地理解了呢？所以不回答。並且也不認為，在下樂中會產生痛苦的想法，所以不需要回答。正式回答第三個問題，應該遭受一千次鞭打，最初捱了一下，立刻聽到可以免除刑罰，難道不是在下苦中產生了快樂的想法嗎？比如一個人應該受一百鞭的刑罰，聽到可以免除，這也是在下苦中產生了快樂的想法（等等）。 接下來是再次領悟理解。先領悟，后陳述。或者認為這段文字是一個詰難，認為這個人不是因為捱了一下鞭子而感到快樂，而是因為免除了多次鞭打而感到快樂。這是得意地領悟理解，不能稱之為詰難。佛陳述說『真實不虛』是隨順情感的說法。過去說有快樂，這是隨順情感。現在說沒有，這是道理當然。迦葉（Kāśyapa）
【English Translation】 English version: Previously, Kāśyapa (Kāśyapa, a name, also translated as Kashyapa, meaning 'drinking light') raised five difficult questions, one after another. The World-Honored One (a respectful title for Śākyamuni Buddha) answered all five questions at once, profoundly explaining the mysteries within. What is said now and in the past does not contradict each other. In reality, it is not happiness arising from a mistaken understanding, but people mistakenly thinking there is happiness, giving rise to the idea of happiness. Kāśyapa reported to the Buddha as follows, this is the second debate, challenging the meaning of suffering as explained by the Buddha. This part is further divided into two parts: first, the formal challenge, and then the understanding and comprehension. In the formal challenge, there are three aspects: first, the challenge arising from a mistaken understanding; second, the inverted challenge; and third, the challenge based on facts. The challenge arising from a mistaken understanding is that the Buddha's intention is to regard slight suffering as lower suffering, while Kāśyapa believes that heavy suffering is lower suffering, thus constituting a challenge arising from a mistaken understanding. Kāśyapa listed the eight sufferings and divided them into three levels: the lower level suffers the three evil realms (hell, hungry ghosts, animals), the middle level ascends to the heavens, and the upper level. If there is happiness in lower suffering, then there should be phenomena of happiness in the three evil realms. 『If someone』 below, is the second inverted challenge. If the idea of happiness arises in lower suffering, then the idea of suffering should also arise in lower happiness. What is lower happiness? Let's take worldly singers and dancers as upper happiness, and moderate joy as lower happiness. For this lower happiness, the idea of suffering should arise. This is a fallacy based on a mistaken understanding. And the World-Honored One 『If lower suffering is lower,』 this is the third challenge based on facts. For example, if a person is to suffer a thousand lashes, should they feel happy when they receive the first lash? The Buddha told Kāśyapa as follows, this is the answer, which is also divided into two parts: first, a tentative question, and then a formal answer. In fact, the meaning of the third lash indicates that the idea of happiness does arise in lower suffering. If one can be spared from multiple lashes, then even receiving one lash is willingly endured, and it is considered happiness. From 『For this reason』 below is the formal answer. Only when answering the third challenge based on facts, the previous mistaken understanding and inverted challenge naturally disappear. 『I certainly did not say』 below is heavy suffering, 『lower is light suffering.』 Why did you misunderstand? So I will not answer. And it is not thought that the idea of suffering will arise in lower happiness, so there is no need to answer. Formally answer the third question, should one suffer a thousand lashes, and immediately hear that one can be exempted from punishment after receiving the first lash, isn't it that the idea of happiness arises in lower suffering? For example, if a person should receive a hundred lashes, hearing that they can be exempted is also the idea of happiness arising in lower suffering (etc.). Next is to comprehend and understand again. First comprehend, then state. Or it is thought that this passage is a challenge, thinking that this person does not feel happy because of receiving one lash, but because they are exempted from multiple lashes. This is a triumphant comprehension and understanding, and cannot be called a challenge. The Buddha stated that 『Truthful and not false』 is a statement that follows emotions. In the past, saying there is happiness, this is following emotions. Now saying there is not, this is the natural principle. Kāśyapa
有三受三苦下。第二別答五難。但有三文。第一答前第二樂體之問。第二答前第三第五樂因兩問。第三答第一第四樂緣之問。此初答前第二樂體問者。又三。第一齣兩教。第二點三受。第三結虛實。此初先出兩教。一三受教。二三苦教可見。善男子苦受下。是第二點三受者。但昔教亦點三受。謂苦苦點苦受。壞苦點樂受。行苦點舍受。此乃小乘之教其義未極。止是單點即成論人所用。今此極教則復點此初苦受具三苦。苦苦者心緣苦境苦境逼心。心境合舉故是苦苦。樂不長有暫時而住。樂緣既謝即是壞苦。無常所侵即是行苦。餘二受各二苦。或云各一苦。故文云二。今解不然前既復點。今云何單用壞苦點樂受。用行苦點舍受。故知一受具二苦。樂受亦具壞行兩苦。舍受亦具壞行二苦。樂舉體可壞即壞苦。而復有無常所切復具行苦。舍受亦二舍必離壞故是壞苦。而復未免無常是行苦。但此二苦不須境逼故無苦苦。善男子以是因緣下。第三結虛實。又二。一結昔說妄樂非實。為凡夫言樂。菩薩不爾皆苦。文云。生死之中實有樂受。文復云。生死之中實無有樂者皆是隨情之所妄計。梁三藏師計生死有樂無樂。並皆爭論如前(云云)。善男子生死之中下。二結今說實苦可尋。迦葉白佛下。第二答前第三第五據因之難。又二此初迦
【現代漢語翻譯】 現代漢語譯本 有三受三苦下。第二部分是分別回答之前的五個難題，總共有三段文字。第一段回答之前提出的第二個問題，即關於樂的本體。第二段回答之前提出的第三個和第五個問題，即關於樂的因。第三段回答第一個和第四個問題，即關於樂的緣。首先是回答之前關於樂的本體的問題，又分為三部分。第一部分是提出兩種教義，第二部分是點明三種感受，第三部分是總結虛實。首先提出兩種教義，一是三受教，二是三苦教，這顯而易見。 『善男子，苦受下』，這是第二部分點明三種感受。但以前的教義也點明了三種感受，即苦苦點明苦受，壞苦點明樂受，行苦點明舍受。這只是小乘的教義，其意義並不徹底，只是簡單地點明，成為論者所用。現在這種極教則又點明這最初的苦受具備三種苦。苦苦是指心緣于苦境，苦境逼迫心。心境合在一起，所以是苦苦。樂不會長久存在，只是暫時停留，樂的因緣消失後就是壞苦，被無常所侵蝕就是行苦。其餘兩種感受各有兩種苦，或者說各有一種苦，所以經文中說『二』。現在解釋不是這樣，之前已經重複點明，現在怎麼能簡單地用壞苦點明樂受，用行苦點明舍受呢？所以知道一種感受具備兩種苦。樂受也具備壞苦和行苦兩種苦。舍受也具備壞苦和行苦兩種苦。樂的整體可以被破壞，就是壞苦，而且又被無常所侵蝕，又具備行苦。舍受也是因為捨棄必然會離散，所以是壞苦，而且又無法避免無常，是行苦。但這兩種苦不需要環境的逼迫，所以沒有苦苦。 『善男子，以是因緣下』，這是第三部分總結虛實。又分為兩部分，一是總結以前所說的虛妄的樂不是真實的，是為凡夫所說的樂，菩薩不這樣認為，都認為是苦。經文中說：『生死之中實有樂受』，經文又說：『生死之中實無有樂者，皆是隨情之所妄計』。梁朝的三藏法師認為生死中有樂也有無樂，對此爭論不休，如前所述。 『善男子，生死之中下』，二是總結現在所說的真實的苦是可以尋找到的。 『迦葉白佛下』，第二部分回答之前提出的第三個和第五個關於因的難題，又分為兩部分，這是第一部分。
【English Translation】 English version The following addresses the three types of reception (三受) and three types of suffering (三苦). The second part specifically answers the five difficulties previously raised, consisting of three sections. The first section answers the second question regarding the essence of pleasure. The second section answers the third and fifth questions regarding the cause of pleasure. The third section answers the first and fourth questions regarding the conditions for pleasure. The initial response addresses the second question about the essence of pleasure, further divided into three parts: first, presenting two teachings; second, pointing out the three types of reception; and third, concluding with the distinction between the illusory and the real. The first step is to present two teachings: one is the teaching of the three receptions, and the other is the teaching of the three sufferings, which is evident. 'Good man, below the suffering reception (苦受)', this is the second part, pointing out the three types of reception. However, past teachings also pointed out the three types of reception, namely, suffering of suffering (苦苦) points to suffering reception, suffering of change (壞苦) points to pleasure reception, and suffering of conditioning (行苦) points to neutral reception (舍受). This is merely the teaching of the Hinayana (小乘), its meaning not exhaustive, simply pointing out, which becomes what the debaters use. Now, this ultimate teaching further points out that this initial suffering reception possesses the three sufferings. Suffering of suffering refers to the mind being conditioned by a suffering environment, the suffering environment oppressing the mind. The mind and environment combined together, therefore it is suffering of suffering. Pleasure does not last long, only temporarily abiding; once the conditions for pleasure cease, it is suffering of change; being encroached upon by impermanence, it is suffering of conditioning. The remaining two receptions each have two sufferings, or it is said each has one suffering, therefore the text says 'two'. Now the explanation is not like this; previously it was repeatedly pointed out, how can it now simply use suffering of change to point to pleasure reception, and use suffering of conditioning to point to neutral reception? Therefore, know that one reception possesses two sufferings. Pleasure reception also possesses the two sufferings of change and conditioning. Neutral reception also possesses the two sufferings of change and conditioning. The entire body of pleasure can be destroyed, which is suffering of change, and furthermore, being cut off by impermanence, it also possesses suffering of conditioning. Neutral reception is also because abandoning inevitably leads to separation, therefore it is suffering of change, and furthermore, it cannot avoid impermanence, it is suffering of conditioning. However, these two sufferings do not require the oppression of the environment, therefore there is no suffering of suffering. 'Good man, because of these causes and conditions (以是因緣)', this is the third part, concluding the distinction between the illusory and the real. It is further divided into two parts: one is concluding that the previously spoken illusory pleasure is not real, it is pleasure spoken for ordinary people; Bodhisattvas (菩薩) do not think this way, they all consider it suffering. The text says: 'Within samsara (生死) there truly exists pleasure reception', the text also says: 'Within samsara there is truly no one who has pleasure, all are falsely calculating according to their feelings'. The Tripitaka Master (三藏法師) of the Liang dynasty believed that within samsara there is both pleasure and no pleasure, and debated endlessly about this, as mentioned before. 'Good man, within samsara (生死)', the second is concluding that the truly spoken suffering can be found. 'Kasyapa (迦葉) said to the Buddha (佛)', the second part answers the third and fifth difficulties regarding the cause, further divided into two parts, this is the first part.
葉重牒問以求答。或謂別是新難。今則不然。還是牒前偈中世出世善之問。更飾其詞非別問也。佛答意者。我說善能感樂遠得菩提之樂。不言生死中樂。初言菩提根本即是佛果生因。又言長養菩提即是佛果了因。舊云一向不得有于生因。今謂有因緣亦得說之。善男子譬如世間下。第三答第一第四據樂緣問。又二。先正答。次舉解惑結正答又兩。先明為樂緣。后明為苦緣。緣既不定故無樂也。后出諸珍寶等並皆是苦。且舉一事如多畜寶初謂是樂。為之失命復是極苦。善男子下。第二舉解惑結又三。初結菩薩解苦。次結二乘不解故隨情為說。三重舉菩薩結也。
大般涅槃經疏卷第十四 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十五
隋章安頂法師撰
唐天臺沙門湛然再治
聖行品中
起卷廣明集諦。文為三。初明集諦。次會通。三料簡。初又三。一標名。二釋體。三明是非。初標名二。先牒章門。次釋雲集因能得陰果。故言是陰因緣。所謂集者下。二釋體。昔教以業煩惱為集。煩惱之中具足十使。今但言煩惱不明於業本是煩惱煩惱潤業。于煩惱中偏說貪愛。愛是系地之惑潤業故生。
華嚴云。無業無煩惱苦諦無所住。無明無所行平等行世
【現代漢語翻譯】 現代漢語譯本： 葉重牒再次提問以求得解答。有人認為是新的難題，但現在看來並非如此。這仍然是牒前偈中關於世間和出世間善的問題，只是修飾了措辭，並非另外的問題。佛陀回答的意思是：我說善能感得快樂，最終能獲得菩提（Bodhi）之樂。我沒有說生死中的快樂。最初說菩提根本，就是佛果（Buddha-fruit）產生的因。又說長養菩提，就是佛果的了因。舊的說法認為一概不能有生因。現在認為有因緣也可以這樣說。善男子，譬如世間下。第三個回答針對第一個，第四個針對快樂的因緣提問。又分為兩部分：先是正面回答，然後是舉例解釋疑惑，總結正面回答。正面回答又分為兩部分：先說明什麼是快樂的因緣，后說明什麼是痛苦的因緣。因緣既然不定，所以沒有真正的快樂。後面列舉的各種珍寶等，都屬於痛苦。且舉一件事為例，比如大量積蓄財寶，最初認為是快樂，但為此失去性命，又是極度的痛苦。善男子下。第二部分是舉例解釋疑惑，總結，又分為三部分：首先總結菩薩（Bodhisattva）理解痛苦，其次總結二乘（Śrāvaka and Pratyekabuddha）不理解，所以隨順他們的心意為他們解說。第三重申菩薩的結論。
《大般涅槃經疏》卷第十四 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十五
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
聖行品中
從本捲開始廣泛闡明集諦（Samudaya）。文章分為三部分：首先闡明集諦，其次會通，第三是料簡。首先闡明集諦又分為三部分：一、標明名稱；二、解釋體性；三、闡明是非。首先標明名稱分為兩部分：先是依照章節的門類，其次解釋說積集因能得到陰果（Skandha-fruit），所以說是陰的因緣。所謂集者下。第二部分解釋體性。過去的教義認為以業（Karma）和煩惱（Klesha）為集。煩惱之中具足十使（Ten Kleshas）。現在只說煩惱，沒有闡明業的根本是煩惱，煩惱滋潤業。在煩惱中偏重說明貪愛（Tanha）。愛是繫縛于地的迷惑，滋潤業所以產生。
《華嚴經》說：沒有業，沒有煩惱，苦諦（Dukkha）無所住。沒有無明（Avidyā），沒有所行，平等行於世間。
【English Translation】 English version: Ye Chongdie asked again seeking an answer. Some considered it a new difficulty, but now it seems not to be. It is still the question from the previous verse about worldly and otherworldly good, merely embellishing the wording, not a separate question. The Buddha's answer means: I say that good can bring happiness, ultimately attaining the joy of Bodhi (Enlightenment). I did not speak of happiness in the midst of birth and death. Initially, it was said that the root of Bodhi is the cause of the Buddha-fruit (Buddha-fruit). It was also said that nurturing Bodhi is the determining cause of the Buddha-fruit. The old saying held that there could never be a producing cause. Now it is believed that with conditions, it can also be said that way. Good man, for example, in the world below. The third answer addresses the first, and the fourth addresses the question of the causes of happiness. It is further divided into two parts: first, a direct answer, then an example to explain doubts, summarizing the direct answer. The direct answer is further divided into two parts: first, explaining what the causes of happiness are, and then explaining what the causes of suffering are. Since the causes are uncertain, there is no true happiness. The various treasures listed later all belong to suffering. Let's take one example, such as accumulating a large amount of wealth, initially thought to be happiness, but losing one's life for it is extreme suffering. Good man, below. The second part is an example to explain doubts, summarizing, and is further divided into three parts: first, summarizing that Bodhisattvas (Bodhisattva) understand suffering, second, summarizing that the Two Vehicles (Śrāvaka and Pratyekabuddha) do not understand, so they explain to them according to their wishes. The third reiterates the Bodhisattva's conclusion.
The Nirvana Sutra Commentary, Volume 14 Taisho Tripitaka, Volume 38, No. 1767, The Nirvana Sutra Commentary
The Nirvana Sutra Commentary, Volume 15
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
In the Chapter on Holy Conduct
Starting from this volume, the Samudaya (accumulation) truth is widely explained. The text is divided into three parts: first, explaining the Samudaya truth; second, reconciling; and third, distinguishing. The first part, explaining the Samudaya truth, is further divided into three parts: 1. Stating the name; 2. Explaining the essence; 3. Clarifying right and wrong. The first part, stating the name, is divided into two parts: first, following the chapter categories; second, explaining that accumulating causes can obtain Skandha-fruit (Skandha-fruit), so it is said to be the cause of the Skandhas. As for what is accumulated below. The second part explains the essence. Past teachings considered Karma (Karma) and Kleshas (Klesha) as accumulation. Among the Kleshas, there are the Ten Kleshas (Ten Kleshas). Now only Kleshas are mentioned, without clarifying that the root of Karma is Kleshas, and Kleshas nourish Karma. Among the Kleshas, emphasis is placed on Tanha (craving). Craving is the delusion that binds to the earth, nourishing Karma and thus producing it.
The Avatamsaka Sutra says: Without Karma, without Kleshas, Dukkha (suffering) has no place to dwell. Without Avidyā (ignorance), without action, equal action in the world.
間。又十二緣不生不滅是為平等。乃名集諦。若十二因緣生滅是集非諦。此中有七番。一明集因。于果已起即是五陰成辨于愛。還愛此有是愛陰身。次愛有二種下。是明二種愛。己身是我。所須是所。三二種愛慾得已得。四即三界愛。五三種謂業因緣愛。以報因故感此苦果。如鴿雀多欲皆先業果。次言煩惱因緣愛者。以習因故生愛可解。次苦因緣愛。為脫重苦於輕苦生愛。如畏死苦而苦治令差。然針灸實苦因此得差即便生愛。六復有四愛即是四事。七復有五種愛即是五陰。善男子愛有二種下。第三明是非。若不善愛則是集。若善愛則非集。其中復三番料簡。初將聖對凡簡。次舉菩薩對二乘簡。三諦非諦簡。故云凡夫愛名為集不名為諦。菩薩愛者名為實諦不名為集。菩薩愛者名為實諦不名集者。取其解智故名為諦。凡夫不爾。故但名集。若例此義俗亦非諦。若望解了則得名諦。若復隨情則稱于俗。迦葉白佛下。第二會通。昔說業惑為集。今云何獨說愛為苦因。先問次答。問中先引四經。次正結難。初引經中言六觸者。即是六識取塵而有觸對。此亦是集緣此識心得來世果。如四識住處為五盛陰今以何義下正結難。次佛答中又二。先嘆其問。次正答初如文。次正答中意云。昔教今教。兩不相違。是故今日說愛是陰界本。就今
【現代漢語翻譯】 間。又十二緣不生不滅是為平等，乃名集諦（Samudaya Satya，苦集滅道四聖諦之一，指苦的根源）。若十二因緣生滅是集非諦。此中有七番：一，明集因。于果已起即是五陰（Skandha，構成眾生的五種要素，即色、受、想、行、識）成辨于愛，還愛此有是愛陰身。次愛有二種下，是明二種愛：己身是我，所須是所。三，二種愛慾得已得。四，即三界（Trailokya，欲界、色界、無色界）愛。五，三種謂業因緣愛，以報因故感此苦果，如鴿雀多欲皆先業果。次言煩惱因緣愛者，以習因故生愛可解。次苦因緣愛，為脫重苦於輕苦生愛，如畏死苦而苦治令差，然針灸實苦因此得差即便生愛。六，復有四愛即是四事。七，復有五種愛即是五陰。善男子，愛有二種下，第三明是非。若不善愛則是集，若善愛則非集。其中復三番料簡：初將聖對凡簡，次舉菩薩（Bodhisattva，立志成佛的修行者）對二乘（聲聞乘和緣覺乘）簡，三諦非諦簡。故云凡夫愛名為集不名為諦，菩薩愛者名為實諦不名為集。菩薩愛者名為實諦不名集者，取其解智故名為諦，凡夫不爾，故但名集。若例此義俗亦非諦，若望解了則得名諦，若復隨情則稱于俗。迦葉（Kasyapa，佛陀的十大弟子之一）白佛下，第二會通。昔說業惑為集，今云何獨說愛為苦因？先問次答。問中先引四經，次正結難。初引經中言六觸者，即是六識取塵而有觸對，此亦是集緣此識心得來世果，如四識住處為五盛陰今以何義下正結難。次佛答中又二：先嘆其問，次正答初如文，次正答中意云：昔教今教，兩不相違。是故今日說愛是陰界本，就今
【English Translation】 Furthermore, the twelve links of dependent origination neither arise nor cease, which is equality. This is called Samudaya Satya (the Truth of the Origin of Suffering, one of the Four Noble Truths, referring to the root of suffering). If the twelve links of dependent origination arise and cease, it is Samudaya but not Satya (Truth). There are seven aspects to this: First, clarifying the cause of Samudaya. When the result has already arisen, it is the five Skandhas (the five aggregates that constitute a being: form, feeling, perception, volition, and consciousness) becoming apparent in attachment. Still attached to this existence is the body of attachment. Next, 'attachment has two types,' which clarifies two types of attachment: the self is 'I,' and what is needed is 'what is.' Third, the two types of attachment desire to obtain what has already been obtained. Fourth, it is attachment to the three realms (Trailokya: the desire realm, the form realm, and the formless realm). Fifth, three types refer to attachment due to karma and conditions. Because of the cause of retribution, one experiences this suffering result, like pigeons and sparrows with excessive desires, all being the result of past karma. Next, 'attachment due to afflictions' means that attachment arises from habitual causes, which is understandable. Next, 'attachment due to suffering' means that to escape great suffering, one becomes attached to lesser suffering, like fearing the suffering of death and being treated with suffering to get better. Although acupuncture is truly painful, because one gets better from it, attachment arises. Sixth, there are four types of attachment, which are the four supports. Seventh, there are five types of attachment, which are the five Skandhas. Good man, 'attachment has two types,' the third clarifies right and wrong. If it is unwholesome attachment, then it is Samudaya; if it is wholesome attachment, then it is not Samudaya. There are three aspects to this distinction: First, distinguishing between the holy and the ordinary; second, distinguishing between Bodhisattvas (those who aspire to Buddhahood) and the two vehicles (Sravakayana and Pratyekabuddhayana); third, distinguishing between Truth and non-Truth. Therefore, it is said that the attachment of ordinary beings is called Samudaya but not Satya, while the attachment of Bodhisattvas is called Real Truth but not Samudaya. The attachment of Bodhisattvas is called Real Truth but not Samudaya because it is taken with understanding and wisdom, therefore it is called Truth, but ordinary beings are not like this, so it is only called Samudaya. If we apply this meaning, convention is also not Truth; if we look towards understanding, then it can be called Truth; if we follow emotions, then it is called convention. Kasyapa (one of the Buddha's ten great disciples) said to the Buddha, the second is reconciliation. In the past, karma and delusion were said to be Samudaya, why do you now only say that attachment is the cause of suffering? First question, then answer. In the question, first quoting four sutras, then directly concluding the difficulty. In the first quote from the sutra, 'six contacts' refers to the six consciousnesses taking in dust and having contact, this is also Samudaya, because this consciousness obtains the result of the next life, like the four abodes of consciousness being the five flourishing Skandhas, what is the meaning of this below directly concludes the difficulty. Next, the Buddha's answer has two parts: first praising the question, then directly answering the first part as in the text, next the meaning of the direct answer is: the past teaching and the present teaching do not contradict each other. Therefore, today it is said that attachment is the root of the Skandhas and realms, regarding the present.
教又二。初明愛是根本。二明愛之過患根本。又二。謂法說次譬說。凡三譬謂大王膩衣濕地皆如文。善男子菩薩下。第二明愛過患又二。先標列九章門。后一一廣釋釋中自為九章。一一章中仍當分合譬。前一為二乘作譬。后八為凡夫作譬。初文者二乘未斷習如還財未盡。下八為凡夫尋文可見。次善男子以是義故下。第三料簡。苦集世間因果已竟。於四諦中間。結前有作苦集。起后無生四諦。忘前是忘生死。忘后是忘涅槃。約此生滅。文中料簡。即令第二三。四三番皆顯。所以者何。若見有苦則有苦生。若有苦生則有苦滅。既解苦無苦苦則不生。苦既不生苦則不滅。大品云。即色是空非色滅空。色性自空空中無生亦復無滅。凈名云。五受陰洞達空無所起是苦義。若能如是解苦無苦而有真諦。夫集從苦生既解苦無苦寧復有集。解集無集即是真諦。苦集滅故名為滅諦。既無苦集寧得滅諦。滅本不然今則無滅。是為解滅無滅而有真諦。道治苦集既無所治亦無能治。故道不二解道無道而有真諦。又寄此中間簡無生者明二邊無生。世間因果既其不生。出世因果亦復不生則無四諦。只解世間苦集無苦集。只解出世道滅無道滅即是無生四諦。其意無量且略言之。若欲簡出第三番者。解苦無苦而有實者。是就實中又有二意。次第實不次第
【現代漢語翻譯】 現代漢語譯本 教義又分為兩部分。第一部分闡明愛是根本，第二部分闡明愛的過患。闡明愛的根本又分為兩部分：法說和譬說。總共有三個譬喻，即大王、膩衣、濕地，都如原文所述。『善男子，菩薩下』是第二部分，闡明愛的過患，也分為兩部分：先標列九個章節的綱要，然後逐一詳細解釋。每個章節的解釋中，又各自包含分合的譬喻。前面的一個譬喻是為二乘（Sravaka-pratyekabuddha，聲聞和緣覺）而作，後面的八個譬喻是為凡夫而作。初文指的是二乘未斷除習氣，就像還債未盡一樣。下面的八個譬喻是為凡夫而作，可以按照原文理解。 接下來，『善男子，以是義故下』是第三部分，進行料簡。苦集（Dukkha-samudaya，苦和集）世間的因果已經說完。在四諦（catvāri āryasatyāni，四聖諦）中間，總結前面所說的苦集，引出後面所說的無生四諦。忘記前面就是忘記生死，忘記後面就是忘記涅槃（nirvāṇa，涅槃）。圍繞這個生滅，在文中進行料簡，就使得第二、三、四這三番都顯現出來。為什麼呢？如果認為有苦，那麼就有苦的產生；如果有苦的產生，那麼就有苦的滅亡。既然理解了苦無自性，那麼苦就不會產生；苦既然不產生，那麼苦就不會滅亡。《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『即色是空，非色滅空。色性自空，空中無生亦復無滅。』《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『五受陰洞達空無所起是苦義。』如果能夠這樣理解苦無自性，那麼就能證得真諦（satya，真諦）。 集（samudaya，集）從苦產生，既然理解了苦無自性，哪裡還會有集？理解集無自性，就是真諦。苦集滅盡，名為滅諦（nirodha-satya，滅諦）。既然沒有苦集，哪裡會有滅諦？滅的本性不是本來就有的，現在也就沒有滅。這就是理解滅無自性而證得真諦。道（mārga，道）用來對治苦集，既然沒有所要對治的，也沒有能對治的，所以道不是二元的。理解道無自性而證得真諦。又藉助這個中間的料簡無生，闡明二邊無生。世間的因果既然不生，出世間的因果也不生，那麼就沒有四諦。只是理解世間的苦集無苦集，只是理解出世間的道滅無道滅，就是無生的四諦。其中的含義無量無盡，這裡只是簡略地說一下。如果想要簡出第三番，理解苦無自性而有實性，這是就實性中又有兩種含義：次第實和不次第實。
【English Translation】 English version The teachings are further divided into two parts. The first part elucidates that love is the root, and the second part elucidates the faults of love. Elucidating the root of love is further divided into two parts: Dharma exposition and metaphorical exposition. There are a total of three metaphors, namely the Great King, greasy clothes, and wet ground, all as described in the original text. 'Good man, below the Bodhisattva' is the second part, elucidating the faults of love, which is also divided into two parts: first, listing the outline of the nine chapters, and then explaining each one in detail. In the explanation of each chapter, there are also metaphors of division and combination. The first metaphor is made for the Two Vehicles (Sravaka-pratyekabuddha), and the following eight metaphors are made for ordinary people. The initial text refers to the Two Vehicles not having eradicated habitual tendencies, just like not having finished repaying debts. The following eight metaphors are made for ordinary people, which can be understood according to the original text. Next, 'Good man, for this reason below' is the third part, conducting analysis. The worldly cause and effect of suffering and accumulation (Dukkha-samudaya) have already been discussed. In the middle of the Four Noble Truths (catvāri āryasatyāni), summarizing the suffering and accumulation mentioned earlier, it introduces the Four Noble Truths of non-arising mentioned later. Forgetting the former is forgetting birth and death, and forgetting the latter is forgetting Nirvana (nirvāṇa). Revolving around this arising and ceasing, conducting analysis in the text makes the second, third, and fourth rounds all manifest. Why? If one thinks there is suffering, then there is the arising of suffering; if there is the arising of suffering, then there is the cessation of suffering. Since one understands that suffering has no self-nature, then suffering will not arise; since suffering does not arise, then suffering will not cease. The Mahāprajñāpāramitā Sūtra says: 'Form is emptiness, not that form ceases and then becomes emptiness. The nature of form is empty in itself, and in emptiness there is no arising or ceasing.' The Vimalakīrti Nirdeśa Sūtra says: 'The five aggregates of reception are thoroughly understood as empty and without arising, which is the meaning of suffering.' If one can understand that suffering has no self-nature in this way, then one can attain the Truth (satya). Accumulation (samudaya) arises from suffering, and since one understands that suffering has no self-nature, where will accumulation come from? Understanding that accumulation has no self-nature is the Truth. The cessation of suffering and accumulation is called the Truth of Cessation (nirodha-satya). Since there is no suffering or accumulation, where will the Truth of Cessation come from? The nature of cessation is not originally existent, so now there is no cessation. This is understanding that cessation has no self-nature and attaining the Truth. The Path (mārga) is used to treat suffering and accumulation, and since there is nothing to be treated and nothing that can treat, the Path is not dualistic. Understanding that the Path has no self-nature and attaining the Truth. Furthermore, using this intermediate analysis of non-arising, it elucidates the non-arising of the two extremes. Since worldly cause and effect do not arise, neither do supramundane cause and effect, so there are no Four Noble Truths. Simply understanding that worldly suffering and accumulation have no suffering or accumulation, simply understanding that supramundane path and cessation have no path or cessation, is the Four Noble Truths of non-arising. The meaning within is immeasurable and endless, and here it is only briefly stated. If one wants to extract the third round, understanding that suffering has no self-nature but has reality, this is because there are two meanings within reality: sequential reality and non-sequential reality.
實。次第實者即是無量四諦。不次第實是無作四諦。還就簡四諦為四章。初簡苦諦自有兩本。若舊本則言凡夫之人合聲聞緣覺皆言有苦諦。若新定本于集諦中。則開凡夫二乘有異。凡夫但有苦無諦。二乘則有苦有諦。此於二乘而與奪之。舊云苦是境諦是智。凡夫無智但有于境所以唯苦無諦。二乘之人有少分智故有苦有諦。無真實者不能觀苦解苦無苦故非真實。集諦例爾。道滅二諦不論凡夫者。唯二乘與菩薩道滅二諦有真偽之異。以二乘人不能觀滅諦非諦故非真。菩薩能知故是真實。從善男子下。第三廣明滅諦。雖覆滅道寄彼生滅中間。而料簡之以生滅滅道猶未釋故。故更釋之。無生等三后自廣釋。次釋滅諦文為三。先唱兩章門。次釋。三結唱。見滅見滅諦兩門。若見滅即是斷章門。見滅諦是離章門。二乘灰身滅智但有斷離兩事。菩薩具智德等事(云云)。二所謂斷一切煩惱下是解釋。初八字釋見滅門。是斷惑之無以之為斷。若煩惱下是釋見滅諦章門為二。初用次體。初用中凡五句。初四句是四德。或謂五德。今且作四德是就用為言。常於色聲下二就畢竟寂滅是約體論。三善男子菩薩下結如文。善男子云何下第四廣明道諦。文為二。初明道諦。次會通。初為三。一章門二解釋三結。釋中先譬次合。初譬中言因燈者即譬八
【現代漢語翻譯】 現代漢語譯本： 真實。次第真實就是無量的四諦（苦、集、滅、道）。不次第真實是無作四諦。仍然就四諦簡要地分為四章。最初簡要說明苦諦，有兩種版本。如果是舊版本，就說凡夫之人，連同聲聞、緣覺，都說有苦諦。如果是新修訂的版本，在集諦中，就區分了凡夫和二乘（聲聞乘和緣覺乘）的差異。凡夫只有苦，沒有諦。二乘則有苦也有諦。這是對於二乘而給予或剝奪。舊版本說，苦是境界，諦是智慧。凡夫沒有智慧，只有境界，所以只有苦沒有諦。二乘之人有少分智慧，所以有苦有諦。沒有真實智慧的人，不能觀察苦、理解苦、消除苦，所以不是真實。集諦也是如此。道諦和滅諦不討論凡夫，只有二乘和菩薩的道諦和滅諦有真偽的差異。因為二乘人不能觀察滅諦，認為滅諦不是諦，所以不是真。菩薩能夠知道，所以是真實。從『善男子』以下，第三部分廣泛闡明滅諦。雖然滅道寄託在彼生滅中間，但加以辨析，因為用生滅來解釋滅道仍然沒有解釋清楚。所以進一步解釋它。無生等三種將在後面廣泛解釋。接下來解釋滅諦，分為三部分。先提出兩個章節的綱要，然後解釋，最後總結綱要。見滅、見滅諦是兩個綱要。如果見滅，就是斷章的綱要。見滅諦，就是離章的綱要。二乘灰身滅智，只有斷和離兩件事。菩薩具有智慧、德行等事（等等）。二，所謂『斷一切煩惱』以下是解釋。最初八個字解釋見滅門，是斷除迷惑，沒有可以作為斷除的東西。如果『煩惱』以下是解釋見滅諦章門，分為兩個部分。先是用，其次是體。最初的用中，有五句。最初四句是四德，或者說是五德。現在暫且作為四德，是從用的角度來說。『常於色聲』以下，第二部分就畢竟寂滅，是從體的角度來論述。三，『善男子菩薩』以下，總結如經文。『善男子，云何』以下，第四部分廣泛闡明道諦。分為兩個部分。先闡明道諦，然後會通。先分為三部分。一，綱要；二，解釋；三，總結。解釋中先比喻，然後結合。最初的比喻中說，『因燈者』就是比喻八 English version: Real. Sequential reality is the immeasurable Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Non-sequential reality is the uncreated Four Noble Truths. Still, the Four Noble Truths are briefly divided into four chapters. The initial brief explanation of the Truth of Suffering has two versions. If it is the old version, it says that ordinary people, along with Sravakas (Disciples) and Pratyekabuddhas (Solitary Buddhas), all say there is the Truth of Suffering. If it is the newly revised version, in the Truth of Origin, it distinguishes the differences between ordinary people and the Two Vehicles (Sravakayana and Pratyekabuddhayana). Ordinary people only have suffering, not truth. The Two Vehicles have both suffering and truth. This is giving or taking away with respect to the Two Vehicles. The old version says that suffering is the realm, and truth is wisdom. Ordinary people have no wisdom, only the realm, so they only have suffering and no truth. People of the Two Vehicles have a small amount of wisdom, so they have both suffering and truth. Those without true wisdom cannot observe suffering, understand suffering, and eliminate suffering, so it is not true. The Truth of Origin is also like this. The Truth of the Path and the Truth of Cessation do not discuss ordinary people, only the Truth of the Path and the Truth of Cessation of the Two Vehicles and Bodhisattvas have differences in truth and falsehood. Because people of the Two Vehicles cannot observe the Truth of Cessation, thinking that the Truth of Cessation is not truth, so it is not true. Bodhisattvas can know, so it is true. From 'Good man' onwards, the third part extensively elucidates the Truth of Cessation (Nirodha). Although the Path and Cessation are entrusted in the middle of birth and death, they are analyzed because explaining the Path and Cessation with birth and death is still not clear. So it is further explained. Non-birth and the other three will be extensively explained later. Next, explaining the Truth of Cessation is divided into three parts. First, put forward the outline of the two chapters, then explain, and finally summarize the outline. Seeing Cessation, Seeing the Truth of Cessation are two outlines. If seeing Cessation, it is the outline of the chapter on severance. Seeing the Truth of Cessation, it is the outline of the chapter on detachment. The Two Vehicles extinguish their bodies and wisdom, only having the two things of severance and detachment. Bodhisattvas have wisdom, virtue, and other things (etc.). Two, the so-called 'severing all afflictions' below is the explanation. The initial eight characters explain the gate of seeing cessation, which is severing delusion, without anything that can be used as severance. If 'afflictions' below is the explanation of the chapter gate of seeing the Truth of Cessation, it is divided into two parts. First is use, second is essence. In the initial use, there are five sentences. The initial four sentences are the four virtues, or five virtues. Now temporarily take it as four virtues, which is from the perspective of use. 'Always in form and sound' below, the second part is on ultimate stillness, which is discussed from the perspective of essence. Three, 'Good man Bodhisattva' below, the summary is as in the scripture. 'Good man, how' below, the fourth part extensively elucidates the Truth of the Path (Magga). It is divided into two parts. First, elucidate the Truth of the Path, then reconcile. First, divide into three parts. One, outline; two, explanation; three, summary. In the explanation, first is metaphor, then combination. In the initial metaphor, it says, 'The cause of the lamp' is a metaphor for the eight
【English Translation】 Real. Sequential reality is the immeasurable Four Noble Truths (suffering, origin, cessation, path). Non-sequential reality is the uncreated Four Noble Truths. Still, the Four Noble Truths are briefly divided into four chapters. The initial brief explanation of the Truth of Suffering has two versions. If it is the old version, it says that ordinary people, along with Sravakas (Disciples) and Pratyekabuddhas (Solitary Buddhas), all say there is the Truth of Suffering. If it is the newly revised version, in the Truth of Origin, it distinguishes the differences between ordinary people and the Two Vehicles (Sravakayana and Pratyekabuddhayana). Ordinary people only have suffering, not truth. The Two Vehicles have both suffering and truth. This is giving or taking away with respect to the Two Vehicles. The old version says that suffering is the realm, and truth is wisdom. Ordinary people have no wisdom, only the realm, so they only have suffering and no truth. People of the Two Vehicles have a small amount of wisdom, so they have both suffering and truth. Those without true wisdom cannot observe suffering, understand suffering, and eliminate suffering, so it is not true. The Truth of Origin is also like this. The Truth of the Path and the Truth of Cessation do not discuss ordinary people, only the Truth of the Path and the Truth of Cessation of the Two Vehicles and Bodhisattvas have differences in truth and falsehood. Because people of the Two Vehicles cannot observe the Truth of Cessation, thinking that the Truth of Cessation is not truth, so it is not true. Bodhisattvas can know, so it is true. From 'Good man' onwards, the third part extensively elucidates the Truth of Cessation (Nirodha). Although the Path and Cessation are entrusted in the middle of birth and death, they are analyzed because explaining the Path and Cessation with birth and death is still not clear. So it is further explained. Non-birth and the other three will be extensively explained later. Next, explaining the Truth of Cessation is divided into three parts. First, put forward the outline of the two chapters, then explain, and finally summarize the outline. Seeing Cessation, Seeing the Truth of Cessation are two outlines. If seeing Cessation, it is the outline of the chapter on severance. Seeing the Truth of Cessation, it is the outline of the chapter on detachment. The Two Vehicles extinguish their bodies and wisdom, only having the two things of severance and detachment. Bodhisattvas have wisdom, virtue, and other things (etc.). Two, the so-called 'severing all afflictions' below is the explanation. The initial eight characters explain the gate of seeing cessation, which is severing delusion, without anything that can be used as severance. If 'afflictions' below is the explanation of the chapter gate of seeing the Truth of Cessation, it is divided into two parts. First is use, second is essence. In the initial use, there are five sentences. The initial four sentences are the four virtues, or five virtues. Now temporarily take it as four virtues, which is from the perspective of use. 'Always in form and sound' below, the second part is on ultimate stillness, which is discussed from the perspective of essence. Three, 'Good man Bodhisattva' below, the summary is as in the scripture. 'Good man, how' below, the fourth part extensively elucidates the Truth of the Path (Magga). It is divided into two parts. First, elucidate the Truth of the Path, then reconcile. First, divide into three parts. One, outline; two, explanation; three, summary. In the explanation, first is metaphor, then combination. In the initial metaphor, it says, 'The cause of the lamp' is a metaphor for the eight
道。然燈照物。物即常無常等雖異終是一道隨緣異說。次合譬中雲陀羅驃者。河西云。是真實諦。求那是莊嚴瓔珞功德等。舊云主諦依諦。非陀羅即非真非求。那即非俗。迦葉白佛下。第二會通佛昔種種異說今但言八道是故會通。文為二。先問次答。問中二。先問次難。初問為三。一唱不相應。二釋不相應。三結不相應。初如文。次何以故下釋者。十四經多是阿含等教信心乃至佈施說道不同。次世尊若八聖道下難。又三。一以今難昔。二以昔難今。三結過。初文者若昔是則今非。二若今是者昔何不說(云云)。三結如文。佛答為二。第一嘆問。善男子去正答。又二。謂法譬。法說中意者。以機別故說異。會齊故理同。譬如良醫下譬說也。凡舉六譬。一良醫。二飲水。三金師。四然火。五一識。六一色。皆先譬次合。初良醫譬可見。河西解。水名尼婆羅者。煮訶梨水名缽晝羅。煮樹葉為湯。以樹為名。次飲水中波尼罽賓水名。郁特者東天竺水名經本或言郁特。今未定相承為郁特𦀟利藍中天竺水名。婆利聲論水名。波耶藥和水名。三金師譬合。文云。或說五種。所謂信行等。見到道者。即信法兩行。是見諦道中人信解與見到亦名見得。此二是思惟道中人。四人在兩道各分利鈍。信行在見諦時鈍。入思惟還成信解鈍。法行可
【現代漢語翻譯】 現代漢語譯本 道（Marga）。如燈照物，物體的常與無常等性質雖然不同，但終究是一條道路，隨著因緣而有不同的說法。接下來是譬喻部分，其中『陀羅驃（Dravyā）』，在河西地區被解釋為『真實諦（Satya）』。『求那（Guna）』指的是莊嚴的瓔珞、功德等。舊譯本將其譯為『主諦』、『依諦』。如果『陀羅』不是真實，那麼就不是真諦；如果『求那』不是世俗，那麼就不是俗諦。迦葉（Kāśyapa）對佛說以下內容，這是第二次會通，因為佛陀過去有種種不同的說法，而現在只說八正道，所以需要會通。這段文字分為兩部分：先是提問，然後是回答。提問部分又分為兩部分：先是提問，然後是責難。最初的提問分為三點：一是指出不相應，二是解釋不相應，三是總結不相應。第一點如文字所示。第二點，『何以故』以下是解釋，十四部經大多是《阿含經》等教義，從信心乃至佈施，所說的道理不同。接下來，『世尊，若八聖道』以下是責難，又分為三點：一是以現在的說法責難過去的說法，二是以過去的說法責難現在的說法，三是總結過失。第一點，如果過去的說法是正確的，那麼現在的說法就是錯誤的。第二點，如果現在的說法是正確的，那麼過去為什麼不說（云云）。第三點，總結如文字所示。佛陀的回答分為兩部分：第一部分是讚歎提問，『善男子』開始是正式的回答，又分為法說和譬喻。法說中的意思是，因為根機的不同，所以說法不同；會歸到一點，道理是相同的。『譬如良醫』以下是譬喻。總共舉了六個譬喻：一是良醫，二是飲水，三是金匠，四是燃火，五是一識，六是一色。都是先譬喻，然後結合。最初的良醫譬喻是顯而易見的。河西地區的解釋是，水名『尼婆羅（Nīvaraṇa）』，煮訶梨勒（Haritaki）的水名為『缽晝羅（Patola）』，煮樹葉作為湯，以樹的名字命名。接下來，飲水中的『波尼（Pānīya）』是罽賓（Kashmir）的水名，『郁特（Utkata）』是東天竺（Eastern India）的水名，經本或者說是『郁特』，現在還沒有確定，相傳是『郁特𦀟利（Utkata-kṣatriya）』，『藍（Nīla）』是中天竺（Central India）的水名，『婆利（Bhalli）』是聲論的水名，『波耶（Pāyasa）』是藥和水名。第三個譬喻是金匠的譬喻結合。文中說，或者說有五種，即信行等。見到道的人，就是信法兩種修行。這是見諦道中的人，信解和見到也稱為見得。這兩種人是思惟道中的人。四種人在兩種道中各有優勢和劣勢。信行在見諦時遲鈍，進入思惟時反而變得信解遲鈍，法行可能
【English Translation】 English version The Path (Marga). Like a lamp illuminating objects, although the characteristics of objects such as permanence and impermanence differ, they are ultimately one path, with different expressions depending on conditions. Next is the analogy section, where 'Dravyā' is explained in the Hexi region as 'Satya' (Truth). 'Guna' refers to adorned necklaces, merits, etc. Older translations translate it as 'primary truth' and 'dependent truth'. If 'Dhrava' is not truth, then it is not true truth; if 'Guna' is not mundane, then it is not mundane truth. Kāśyapa said the following to the Buddha, which is the second reconciliation, because the Buddha had various different statements in the past, but now only speaks of the Eightfold Path, so reconciliation is needed. This text is divided into two parts: first is the question, then the answer. The question part is divided into two parts: first is the question, then the accusation. The initial question is divided into three points: first, pointing out the inconsistency, second, explaining the inconsistency, and third, summarizing the inconsistency. The first point is as the text shows. The second point, 'Why' below is the explanation, most of the fourteen scriptures are the teachings of the Agamas, etc., from faith to giving, the principles spoken of are different. Next, 'World Honored One, if the Eightfold Noble Path' below is the accusation, which is divided into three points: first, accusing the past statement with the present statement, second, accusing the present statement with the past statement, and third, summarizing the fault. The first point, if the past statement is correct, then the present statement is wrong. The second point, if the present statement is correct, then why didn't the past say it (etc.). The third point, the summary is as the text shows. The Buddha's answer is divided into two parts: the first part is praising the question, 'Good man' begins the formal answer, which is divided into Dharma talk and analogy. The meaning in the Dharma talk is that because of the different capacities, the statements are different; converging to one point, the principles are the same. 'Like a good doctor' below is the analogy. A total of six analogies are given: first is a good doctor, second is drinking water, third is a goldsmith, fourth is lighting a fire, fifth is one consciousness, and sixth is one color. All are first analogies, then combined. The initial analogy of a good doctor is obvious. The explanation in the Hexi region is that the water name 'Nīvaraṇa', the water boiled with Haritaki is called 'Patola', boiling tree leaves as soup, named after the tree. Next, in drinking water, 'Pānīya' is the water name of Kashmir, 'Utkata' is the water name of Eastern India, the scripture says 'Utkata', which is not yet determined, traditionally it is 'Utkata-kṣatriya', 'Nīla' is the water name of Central India, 'Bhalli' is the water name of phonology, 'Pāyasa' is the name of medicine and water. The third analogy is the combination of the goldsmith's analogy. The text says that there are five kinds, namely faith practice, etc. Those who see the path are the two practices of faith and Dharma. This is the person in the path of seeing the truth, faith understanding and seeing are also called seeing attainment. These two kinds of people are in the path of thinking. The four kinds of people have their own advantages and disadvantages in the two paths. Faith practice is slow in seeing the truth, but becomes slow in faith understanding when entering thinking, Dharma practice may
知。一往如此。數習則利。不習則鈍。翻覆不定。數人云。十五心是見諦道十六心去是思惟道。論家不爾十六皆是見諦道。論家分利鈍在五停心中。入見道無利鈍。譬如平。水乘船有遲有疾。得風順流無複利鈍。餘三文可見。善男子是四諦下第三總結。迦葉白佛下。第三明無量四諦慧。文為三。初明無量無量。二結為四無量慧。三結為二無量。他謂此文會通四諦。開善謂是攝法盡不盡。今謂。正是無量無量慧章。初文問答。問中先舉昔事。昔舉大地草木喻于無量無量。手中少許喻有作無生。當知先說者少不說者多。如此之多四諦攝盡。四攝不盡若盡不應言多。不盡應有第五諦。佛答亦攝盡。亦攝不盡。同名四諦。名攝則盡分別相貌。彼竟不說攝則不盡。名同義異故有盡有不盡。今佛答之以名往牧則皆攝盡。迦葉復白去。第二結無量無量為四無量慧。文有問答。答中二。先示根辨智。次正釋諦相。初文者具論諦智。應有三品。下是凡夫不足可論故不說之。但舉中上者。就四人中判于中上。若就法者應指四種四諦以判中上。有作無生如前說。無量今當辨。夫無量者。非是超然出四諦外。還是四諦種別不同。故文云分別校計有無量種。若委論者應從地獄乃至於佛凡聖五陰種別不同。於一一陰復更分別無量界入。豈是聲聞緣覺
【現代漢語翻譯】 現代漢語譯本 知。一向如此。經常練習就熟練，不練習就遲鈍。反覆不定。有些人說，十五個心念是見諦道，十六個心念是思惟道。論師不這樣認為，十六個心念都是見諦道。論師區分利鈍在於五停心觀中。進入見道沒有利鈍之分，譬如平靜的水面，乘船有快有慢。得到順風順水就沒有利鈍之分了。其餘三段文字可以自己去看。善男子，這是對四諦的第三個總結。迦葉稟告佛陀以下，第三部分說明無量四諦的智慧。這段文字分為三部分。首先說明無量中的無量，其次總結為四無量慧，最後總結為二無量。其他人認為這段文字會通四諦。開善法師認為是攝法盡與不盡。我認為，這正是無量無量慧的章節。第一段文字是問答。提問中先舉過去的例子。過去用大地草木比喻無量中的無量，用手中的少許比喻有作無生（指有為法生滅）。應當知道先說的少，沒說的多。如此之多的道理，四諦都包含在內。四諦如果包含不盡，就不應該說多；如果包含不盡，就應該有第五諦。佛陀回答說，也包含盡，也不包含盡。都叫做四諦。從名稱上說包含盡了，從分別相貌上說，他們最終沒有說包含就不盡。名稱相同意義不同，所以有包含盡和不包含盡。現在佛陀回答說，用名稱來統攝，就都包含盡了。迦葉再次稟告說以下，第二部分總結無量中的無量為四無量慧。這段文字有問答。回答中分為兩部分。首先展示根器辨別智慧，其次正式解釋諦相。第一段文字是詳細論述諦智。應該有上中下三品。下面是凡夫，不值得論述，所以不說。只舉中上等的人。就四種人中判斷中上等。如果就法來說，應該指四種四諦來判斷中上等。有作無生像前面說的那樣。無量現在應當辨別。所謂的無量，不是超然於四諦之外，還是四諦的種類區別不同。所以經文中說，分別校量有無量種。如果詳細論述，應該從地獄乃至佛，凡聖五陰的種類區別不同。在每一個五陰中又分別無量界入。難道是聲聞緣覺（Sravaka and Pratyekabuddha）的境界嗎？
【English Translation】 English version Knowing. It is always like this. Frequent practice leads to proficiency, while lack of practice leads to dullness. It is constantly changing. Some people say that fifteen thoughts are the Path of Seeing Truth (見諦道, Jian Di Dao), and sixteen thoughts are the Path of Thinking (思惟道, Si Wei Dao). The commentators do not agree, saying that all sixteen thoughts are the Path of Seeing Truth. The commentators distinguish between sharpness and dullness in the Five Cessation Contemplations (五停心, Wu Ting Xin). There is no distinction between sharpness and dullness when entering the Path of Seeing. It is like a calm water surface, where boats can be fast or slow. When the wind is favorable and the current is smooth, there is no distinction between sharpness and dullness. The remaining three sections of text can be seen for oneself. Good man, this is the third summary of the Four Noble Truths (四諦, Si Di). Kasyapa (迦葉, Jia Ye) reports to the Buddha below, the third part explains the wisdom of immeasurable Four Noble Truths. This text is divided into three parts. First, explain the immeasurable within the immeasurable, second, summarize it as the Four Immeasurable Wisdoms (四無量慧, Si Wu Liang Hui), and finally summarize it as two immeasurable. Others believe that this text connects the Four Noble Truths. Master Kaishan believes that it is the completeness and incompleteness of the Dharma. I think this is precisely the chapter on immeasurable and immeasurable wisdom. The first text is a question and answer. The question first cites past examples. In the past, the earth's grass and trees were used to metaphor the immeasurable within the immeasurable, and the small amount in the hand was used to metaphor conditioned arising and ceasing (有作無生, You Zuo Wu Sheng). It should be known that what is said first is little, and what is not said is much. So many principles are all contained within the Four Noble Truths. If the Four Noble Truths do not contain everything, then it should not be said to be much; if it does not contain everything, then there should be a fifth truth. The Buddha replied that it also contains everything and does not contain everything. They are all called the Four Noble Truths. In terms of name, it contains everything, but in terms of distinguishing characteristics, they ultimately did not say that containing it is incomplete. The names are the same but the meanings are different, so there is complete and incomplete containment. Now the Buddha replies that using names to encompass, then everything is contained. Kasyapa reports again below, the second part summarizes the immeasurable within the immeasurable as the Four Immeasurable Wisdoms. This text has questions and answers. The answer is divided into two parts. First, show the faculties and distinguish wisdom, and second, formally explain the characteristics of the Truths. The first text is a detailed discussion of the wisdom of the Truths. There should be three grades: superior, middle, and inferior. The following are ordinary people, not worth discussing, so they are not mentioned. Only the middle and upper grades are mentioned. Judging the middle and upper grades among the four types of people. If it is about the Dharma, then the four types of Four Noble Truths should be referred to in order to judge the middle and upper grades. Conditioned arising and ceasing is as mentioned before. Immeasurable should now be distinguished. The so-called immeasurable is not transcendent outside the Four Noble Truths, but rather the different types of Four Noble Truths. Therefore, the scripture says that there are immeasurable types of distinctions and measurements. If discussed in detail, it should be from hell to the Buddha, with different types of mundane and supramundane five aggregates (五陰, Wu Yin). Within each of the five aggregates, there are immeasurable realms and entrances. Is it the realm of Sravakas (聲聞, Sheng Wen) and Pratyekabuddhas (緣覺, Yuan Jue)?
所知。是無量苦諦。又從地獄乃至於佛行業不同。一一行業分別校計有無量種。亦非聲聞緣覺所知。是為無量集諦。又從地獄乃至於佛。應以何身應說何法令其修學。一一身法分別校計無量法門以為眷屬。亦非聲聞緣覺所知。是為無量道諦。又從地獄乃至於佛。得解脫時因緣不同。一一解脫復有無量解脫。分別校計有無量種。亦非聲聞緣覺所知。是為無量滅諦。如此四境既異有作無生。亦非二乘中智所及。名稱同異為四諦相。如大地一名為無量其相浩然。今當略說。就正釋中四諦為四。初苦諦中經文但約陰入界三。及重明陰略示苦相初陰者。文云。知諸陰苦是名中智。分別諸陰有無量相是名上智。云何分別六道。陰者是蓋覆義。蓋人天善及無漏善。蓋人天善則沉沒三塗。蓋無漏善則輪迴諸有。二乘陰者蓋覆等德。蓋四等則不能化度眾生。蓋四德則不能至於寶所。菩薩陰則蓋覆生死涅槃蓋生死則大悲拔苦。蓋涅槃則大慈與樂。佛陰則蓋覆法界事理。蓋事則以應身遍應一切機根。蓋理則以法身遍一切處又六道陰苦。二乘陰樂。菩薩陰雙是。佛陰雙非。如此分別豈是二乘所知。次知入為門名為中智。分別諸入。有無量相是名上智。云何分別六道六入。名為入門亦名會入。眼根色塵會入有為。乃至意根法塵會入有為。二乘入者
。入無常無我會入無為。菩薩入者。眼根入施會入檀波羅蜜。乃至意亦如是。眼根入戒忍進禪慧之門會入諸波羅蜜。乃至意亦如是。諸佛入者。佛眼是入普門。普門入一切法界慈悲喜捨。法界咸應會入薩婆若海。乃至意亦如是。諸經中明六根。為寂靜門平等門。此義甚多(云云)。又六道之入。是入苦門。二乘之入。是入不苦門。菩薩之入。入亦樂亦苦門。諸佛之入。入非苦非樂門。三又知界分性者是名中智。分別諸界有無量相是名上智。云何分別六道。眼界性分唯見於色不能聞聲。色界性分但對於眼不對於耳。乃至意界性分但能知法不能見聞。法界性分但對於意不對耳眼。二乘界者。眼界性分。但是無常苦空無我不得常樂。乃至意界性分亦復如是。菩薩界者。菩薩眼界性分。但見色空不能即空即假即中。乃至意界性分。但能即空不能即假即中亦復如是。佛諸界者。眼是法界法性性分。即能見色聞聲嗅香別味覺觸知法。即空即假即中不可思議具足一切無量佛法。乃至意亦如是。又六道以苦為界。二乘不苦為界。菩薩亦樂亦苦為界。佛以非樂非苦為界。又知色壞相是名中智下。重廣約陰。文云。分別諸色無量壞相是名上智。六道之色壞善壞定。二乘之色壞因壞果。菩薩之色壞有壞無。佛色者壞上諸壞。壞為法界。非壞非
【現代漢語翻譯】 現代漢語譯本：入無常無我，會入無為（涅槃寂靜的狀態）。菩薩的入，是眼根入施，會入檀波羅蜜（Dānapāramitā，佈施波羅蜜），乃至意根也是如此。眼根入戒、忍、進、禪、慧之門，會入諸波羅蜜，乃至意根也是如此。諸佛的入，佛眼是入普門（普遍之門），普門入一切法界，慈悲喜捨（四無量心）。法界咸應，會入薩婆若海（Sarvajña-sāgara，一切智海），乃至意根也是如此。諸經中說明六根，是寂靜門、平等門，此義甚多（此處省略）。 又，六道的入，是入苦門。二乘（聲聞乘和緣覺乘）的入，是入不苦門。菩薩的入，是入亦樂亦苦門。諸佛的入，是入非苦非樂門。 又，知界分性者，是名中智。分別諸界有無量相，是名上智。云何分別六道？眼界性分，唯見於色，不能聞聲。性分但對於眼，不對於耳。乃至意界性分，但能知法，不能見聞。法界性分，但對於意，不對耳眼。二乘界者，眼界性分，但是無常、苦、空、無我，不得常樂。乃至意界性分，亦復如是。菩薩界者，菩薩眼界性分，但見色空，不能即空即假即中。乃至意界性分，但能即空，不能即假即中，亦復如是。佛諸界者，眼是法界法性性分，即能見色聞聲嗅香別味覺觸知法。即空即假即中，不可思議，具足一切無量佛法。乃至意根也是如此。又，六道以苦為界，二乘不苦為界，菩薩亦樂亦苦為界，佛以非樂非苦為界。 又，知色壞相，是名中智（下品）。重廣約陰，文云：分別諸色無量壞相，是名上智。六道之色，壞善壞定。二乘之色，壞因壞果。菩薩之色，壞有壞無。佛色者，壞上諸壞，壞為法界，非壞非不壞。
【English Translation】 English version: Entering impermanence and non-self, one enters non-action (Nirvana, the state of tranquility). The Bodhisattva's entry is that the eye-faculty enters giving, and thus enters Dānapāramitā (Perfection of Giving), and so it is with the mind-faculty. The eye-faculty enters the gates of precepts, patience, progress, meditation, and wisdom, and thus enters all the Perfections, and so it is with the mind-faculty. The Buddhas' entry is that the Buddha-eye is the entry into the Universal Gate (Pǔmén), the Universal Gate enters all the Dharma-realms, loving-kindness, compassion, joy, and equanimity (the Four Immeasurables). The Dharma-realms all respond and enter the Sarvajña-sāgara (Ocean of Omniscience), and so it is with the mind-faculty. The sutras explain that the six faculties are the gates of tranquility and equality; this meaning is very extensive (omitted here). Furthermore, the entry of the six realms is the entry into the gate of suffering. The entry of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is the entry into the gate of non-suffering. The entry of the Bodhisattva is the entry into the gate of both pleasure and suffering. The entry of the Buddhas is the entry into the gate of neither suffering nor pleasure. Moreover, knowing the divisions of the realms and their natures is called middling wisdom. Discriminating the limitless aspects of the realms is called superior wisdom. How are the six realms distinguished? The nature of the eye-realm is only to see forms and not to hear sounds. Its nature is only related to the eye and not to the ear. And so on, until the nature of the mind-realm is only to know dharmas and not to see or hear. The nature of the Dharma-realm is only related to the mind and not to the ear or eye. The realm of the Two Vehicles is such that the nature of the eye-realm is only impermanent, suffering, empty, and without self, and does not attain permanence and bliss. And so it is with the mind-realm. The realm of the Bodhisattva is such that the nature of the Bodhisattva's eye-realm only sees emptiness of form, and cannot immediately realize emptiness, provisional existence, and the Middle Way. And so it is with the mind-realm, which can only realize emptiness, and cannot immediately realize provisional existence and the Middle Way. The realms of the Buddhas are such that the eye is the Dharma-realm, the nature of Dharma, and can immediately see forms, hear sounds, smell fragrances, distinguish tastes, perceive touch, and know dharmas. It is immediately emptiness, provisional existence, and the Middle Way, inconceivable, and complete with all limitless Buddha-dharmas. And so it is with the mind-faculty. Furthermore, the six realms take suffering as their boundary, the Two Vehicles take non-suffering as their boundary, the Bodhisattva takes both pleasure and suffering as their boundary, and the Buddha takes neither pleasure nor suffering as their boundary. Moreover, knowing the aspect of the destruction of form is called middling wisdom (lower grade). Expanding further on the aggregates, the text says: Discriminating the limitless aspects of the destruction of forms is called superior wisdom. The form of the six realms is the destruction of goodness and the destruction of samādhi. The form of the Two Vehicles is the destruction of cause and the destruction of effect. The form of the Bodhisattva is the destruction of existence and the destruction of non-existence. The form of the Buddha is the destruction of all the above destructions, and this destruction becomes the Dharma-realm, neither destruction nor non-destruction.
不壞悉是法界。又六道色壞樂。二乘色壞苦。菩薩色壞雙是。佛色壞雙非(云云)。又知受是覺相是名中智。分別是受有無量相是名上智。六道之受。受違受順受不違順於違起瞋覺。于順起貪覺。于不違順起癡覺。二乘之受。於三覺中。一一皆起五分法身。須陀洹人初覺無漏(云云)。菩薩受者。受佛法受眾生。受佛法時覺於十力四無所畏諸波羅蜜。受眾生時覺于慈悲喜捨四無量心。諸佛受者自覺覺他。即覺不覺非覺非不覺悉是法界。又知想取相名為中智。分別是取有無量相是名上智。六道之取。但取人我眾生壽命色香味觸。二乘之取。取于無常苦空無我。取于涅槃。菩薩之取。不取二邊但取中道。如來取者。取即不取即非取非不取悉是法界。又知行作相是名中智。分別是行無量作相是名上智。六道之行。能作二十五有。二乘之行。能作涅槃。菩薩之行。作諸波羅蜜。諸佛之行即作不作即非作非不作作等法界。又知識是分別是名中智。分別是識無量知相是名上智。六道分別。取此取彼飲苦食毒。二乘分別。厭生死沉涅槃。菩薩分別離邊會中。諸佛分別非邊非中。經文約苦諦竟。二知愛因緣能生諸陰是名中智。知一切愛是名上智。六道之愛是后陰因緣。二乘之愛五分因緣。菩薩之愛是無等等色。乃至無等等識因緣。諸佛
【現代漢語翻譯】 現代漢語譯本： 不壞就是法界。六道眾生的色蘊（rupa, 物質）壞滅時感受快樂，二乘（聲聞和緣覺）的色蘊壞滅時感受痛苦，菩薩的色蘊壞滅時既感受快樂也感受痛苦，佛的色蘊壞滅時既不感受快樂也不感受痛苦（等等）。 又，了知感受是覺悟的表相，這叫做中智。分別感受有無量的表相，這叫做上智。六道眾生的感受，感受違逆的、感受順從的、感受不違逆也不順從的，對於違逆的生起嗔恨的覺悟，對於順從的生起貪愛的覺悟，對於不違逆也不順從的生起愚癡的覺悟。二乘的感受，對於這三種覺悟，每一個都生起五分法身。須陀洹（srota-apanna, 預流果）之人最初覺悟無漏（等等）。 菩薩的感受，感受佛法，感受眾生。感受佛法時，覺悟於十力（dasabala, 如來十種力）、四無所畏（catu-vaisaradyani, 四種無所畏懼的自信）、諸波羅蜜（paramita, 到彼岸）。感受眾生時，覺悟于慈悲喜捨四無量心（catasro 'pramanah, 四種廣大的心）。諸佛的感受，自覺覺他，即覺悟不覺悟、非覺悟非不覺悟，一切都是法界。 又，了知想蘊（samjna, 概念）是攝取表相，這叫做中智。分別攝取有無量的表相，這叫做上智。六道眾生的攝取，只攝取人、我、眾生、壽命、色、香、味、觸。二乘的攝取，攝取無常、苦、空、無我，攝取涅槃（nirvana, 寂滅）。菩薩的攝取，不攝取二邊，只攝取中道。如來的攝取，攝取即不攝取，即非攝取非不攝取，一切都是法界。 又，了知行蘊（samskara, 造作）是造作表相，這叫做中智。分別造作有無量的表相，這叫做上智。六道眾生的造作，能造作二十五有（bhava, 存在）。二乘的造作，能造作涅槃。菩薩的造作，造作諸波羅蜜。諸佛的造作，即造作不造作，即非造作非不造作，造作等同法界。 又，了知識蘊（vijnana, 識別）是分別，這叫做中智。分別識別有無量的知相，這叫做上智。六道眾生的分別，取這個取那個，飲苦食毒。二乘的分別，厭惡生死，沉溺涅槃。菩薩的分別，離開邊見，會歸中道。諸佛的分別，非邊非中。經文關於苦諦（duhkha-satya, 苦的真理）的論述到此結束。 二，了知愛是因緣，能生諸陰，這叫做中智。知一切愛，這叫做上智。六道眾生的愛是后陰的因緣。二乘的愛是五分的因緣。菩薩的愛是無等等色，乃至無等等識的因緣。諸佛
【English Translation】 English version: Non-destruction is the Dharmadhatu (法界, realm of reality). When the rupa (色, form) of the six realms is destroyed, there is happiness. When the rupa of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) is destroyed, there is suffering. When the rupa of Bodhisattvas is destroyed, there is both. When the rupa of Buddhas is destroyed, there is neither (etc.). Furthermore, knowing that sensation is an aspect of awakening is called Middle Wisdom. Discriminating that sensation has limitless aspects is called Supreme Wisdom. The sensation of the six realms: sensing what is contrary, sensing what is agreeable, sensing what is neither contrary nor agreeable. Towards what is contrary, arising anger-awakening. Towards what is agreeable, arising greed-awakening. Towards what is neither contrary nor agreeable, arising ignorance-awakening. The sensation of the Two Vehicles: within each of these three awakenings, each arises the fivefold Dharmakaya (五分法身, five aggregates of the Dharma body). The Srota-apanna (須陀洹, stream-enterer) initially awakens to the unconditioned (etc.). The sensation of Bodhisattvas: sensing the Buddha-dharma, sensing sentient beings. When sensing the Buddha-dharma, awakening to the Ten Powers (dasabala, 十力), the Four Fearlessnesses (catu-vaisaradyani, 四無所畏), and the Paramitas (paramita, 諸波羅蜜). When sensing sentient beings, awakening to the Four Immeasurable Minds (catasro 'pramanah, 四無量心) of loving-kindness, compassion, joy, and equanimity. The sensation of all Buddhas: self-awakening and awakening others. That is, awakening to non-awakening, non-awakening to non-non-awakening, all is the Dharmadhatu. Furthermore, knowing that thought (samjna, 想) is grasping at appearances is called Middle Wisdom. Discriminating that grasping has limitless appearances is called Supreme Wisdom. The grasping of the six realms: only grasping at person, self, sentient being, life, form, sound, smell, taste, and touch. The grasping of the Two Vehicles: grasping at impermanence, suffering, emptiness, and non-self, grasping at Nirvana (nirvana, 涅槃). The grasping of Bodhisattvas: not grasping at the two extremes, but only grasping at the Middle Way. The grasping of the Tathagata: grasping is non-grasping, is non-grasping and non-non-grasping, all is the Dharmadhatu. Furthermore, knowing that formations (samskara, 行) are the aspect of making is called Middle Wisdom. Discriminating that making has limitless aspects is called Supreme Wisdom. The making of the six realms: able to make the Twenty-Five Existences (bhava, 二十五有). The making of the Two Vehicles: able to make Nirvana. The making of Bodhisattvas: making the Paramitas. The making of all Buddhas: making is non-making, is non-making and non-non-making, making is equal to the Dharmadhatu. Furthermore, knowing that consciousness (vijnana, 識) is discrimination is called Middle Wisdom. Discriminating that consciousness has limitless aspects of knowing is called Supreme Wisdom. The discrimination of the six realms: taking this, taking that, drinking bitterness, eating poison. The discrimination of the Two Vehicles:厭惡生死,沉溺涅槃. The discrimination of Bodhisattvas:離邊會中. The discrimination of all Buddhas: non-extreme and non-middle. The sutra text concludes the discussion on the Truth of Suffering (duhkha-satya, 苦諦). Two, knowing that love is the cause and condition, able to generate all skandhas, is called Middle Wisdom. Knowing all love is called Supreme Wisdom. The love of the six realms is the cause and condition of the later skandhas. The love of the Two Vehicles is the cause and condition of the five aggregates. The love of Bodhisattvas is the cause and condition of the unequalled form, and even the unequalled consciousness. All Buddhas
之愛是色解脫乃至識解脫因緣。三知滅煩惱是名中智。知滅煩惱不可稱計。滅亦如是。不可稱計是名上智。凡夫六道亦得有滅差已還生。二乘之滅灰斷不起。菩薩自滅復令他滅。諸佛之滅。滅一切滅即是法界。道離煩惱是名中智分別。能離之道無量無邊是名上智。六道之道離善之惡離惡之善。二乘之道離漏之無漏。菩薩之道離邊之中。諸佛之道無離無至。何以故。一切諸法即是佛道故。動見修道品。不動見修道品。亦動亦不動見修道品。非動見非不動見修道品(云云)。是為分別無量四聖諦竟。從知世諦者是名中智去。是第三結四無量為二無量又二。先明二諦。次明二諦慧。初文即是二諦。文中直知世諦是中智。分別世諦無量無邊是上智。直知三法印即是中智。知第一義無量無邊不可稱計是上智。世間人但言第一義諦真諦涅槃。只得是一不得有二。況復無邊。今文明第一義諦不可稱計。豈唯一種。此中言無常涅槃等真諦者。與數論不同。數云。四諦十六諦並皆見真得聖悉是第一義論家唯無我一種通於真俗余皆世諦。而皆相從言是真者。以無常盡于常等倒。苦集隨真相從名真依。凈名云。不生不滅是無常義。儘是實相皆第一義。又是三法印。爾時文殊下。第二明二諦慧者。先出舊解六種二諦。一有空。二虛實。三世流佈
【現代漢語翻譯】 現代漢語譯本： 愛是色（rupa，物質）解脫乃至識（vijnana，意識）解脫的因緣。以三種智慧滅除煩惱，這稱為中等智慧。知道滅除的煩惱不可計數，滅除本身也同樣不可計數，這稱為上等智慧。凡夫在六道輪迴中，滅除煩惱后還會再生。二乘（聲聞和緣覺）的滅除如同灰飛煙滅，不再生起。菩薩不僅自己滅除煩惱，還幫助他人滅除煩惱。諸佛的滅除，是滅除一切的滅除，也就是法界（Dharmadhatu，一切法的本體）。 道（marga，道路）遠離煩惱，這稱為中等智慧的分別。能夠遠離煩惱的道無量無邊，這稱為上等智慧。六道中的道，是遠離善的惡，遠離惡的善。二乘的道，是遠離有漏的無漏。菩薩的道，是遠離邊見的中道。諸佛的道，是無離無至。為什麼呢？因為一切諸法就是佛道。 動見修道品，不動見修道品，亦動亦不動見修道品，非動見非不動見修道品（等等）。這是分別無量四聖諦（catvari aryasatyani，佛教的基本教義）完畢。從知世諦（samvriti-satya，世俗諦）者稱為中等智慧開始。這是第三個結，將四無量心（catvari apramanani，慈、悲、喜、舍）分為二無量心又二無量心。先說明二諦（dve satye，真諦和俗諦），再說明二諦的智慧。最初的文句就是二諦。文句中直接知道世諦是中等智慧，分別世諦無量無邊是上等智慧。直接知道三法印（tri-laksana，諸行無常、諸法無我、涅槃寂靜）就是中等智慧，知道第一義（paramartha，勝義）無量無邊不可計數是上等智慧。世間人只說第一義諦（paramartha-satya，勝義諦）、真諦（satya，真理）、涅槃（nirvana，寂滅），只能得到一個，不能得到兩個，更何況是無邊。現在說明第一義諦不可計數，難道只有一種嗎？ 這裡所說的無常涅槃等真諦，與數論（Samkhya，古印度哲學流派）不同。數論說，四諦、十六諦都見真得聖，都是第一義。數論家只有無我一種通於真俗，其餘都是世諦，但都互相隨順，說是真，是因為無常能消除常等顛倒。苦集隨順真相，稱為真依。凈名經說，不生不滅是無常的意義，儘是實相，都是第一義。又是三法印。當時文殊菩薩下座，第二是說明二諦的智慧，先提出舊的解釋，六種二諦：一有空，二虛實，三世流佈。
【English Translation】 English version: Love is the cause and condition for liberation from form (rupa) and even liberation from consciousness (vijnana). Eradicating afflictions with three kinds of wisdom is called intermediate wisdom. Knowing that the afflictions eradicated are countless, and that the eradication itself is also countless, is called superior wisdom. Ordinary beings in the six realms of existence, after eradicating afflictions, will still be reborn. The eradication of the Two Vehicles (Sravakas and Pratyekabuddhas) is like ashes extinguished, never to arise again. Bodhisattvas not only eradicate their own afflictions but also help others to eradicate theirs. The eradication of the Buddhas is the eradication of all eradications, which is the Dharmadhatu (the essence of all phenomena). The path (marga) that is apart from afflictions is called the discrimination of intermediate wisdom. The path that can be apart from afflictions is immeasurable and boundless, and this is called superior wisdom. The path in the six realms is to be apart from the evil of goodness and to be apart from the goodness of evil. The path of the Two Vehicles is to be apart from the defiled and to be apart from the undefiled. The path of the Bodhisattvas is to be apart from the extremes and to be in the middle way. The path of the Buddhas is neither apart nor arriving. Why? Because all dharmas are the Buddha path. The category of seeing the path with movement, the category of seeing the path without movement, the category of seeing the path with both movement and non-movement, the category of seeing the path with neither movement nor non-movement (etc.). This is the end of the discrimination of the immeasurable Four Noble Truths (catvari aryasatyani). Starting from knowing the conventional truth (samvriti-satya) is called intermediate wisdom. This is the third conclusion, dividing the Four Immeasurables (catvari apramanani, loving-kindness, compassion, joy, and equanimity) into two immeasurables and then two more immeasurables. First, explain the Two Truths (dve satye, the conventional truth and the ultimate truth), then explain the wisdom of the Two Truths. The initial sentences are about the Two Truths. In the sentences, directly knowing the conventional truth is intermediate wisdom, and discriminating the conventional truth as immeasurable and boundless is superior wisdom. Directly knowing the Three Marks of Existence (tri-laksana, impermanence, no-self, and nirvana) is intermediate wisdom, and knowing the ultimate meaning (paramartha) as immeasurable, boundless, and countless is superior wisdom. Worldly people only speak of the ultimate truth (paramartha-satya), the truth (satya), and nirvana, and can only obtain one, not two, let alone the boundless. Now it is explained that the ultimate truth is countless; is there only one kind? What is said here about the impermanent nirvana and other truths is different from Samkhya (an ancient Indian philosophical school). Samkhya says that the Four Truths and the Sixteen Truths all see the truth and attain holiness, and all are the ultimate meaning. The Samkhya school only has the no-self that is common to both the true and the conventional, and the rest are all conventional truths, but they all follow each other, saying that it is true because impermanence can eliminate the inversions of permanence, etc. Suffering and accumulation follow the true appearance and are called true reliance. The Vimalakirti Sutra says that non-arising and non-ceasing is the meaning of impermanence, and exhaustion is the true nature, all of which are the ultimate meaning. It is also the Three Marks of Existence. At that time, Manjushri descended from his seat, and the second is to explain the wisdom of the Two Truths, first presenting the old explanation, six kinds of Two Truths: one is existence and emptiness, two is falsity and reality, and three is the worldly flow.
亦言隨事。四相續。五相待。六因生。空有指大品。虛實流佈指阿毗曇。相續相待因生指成論。又解意同名異。一凡聖。二虛實。三空有。四假實。五事理。六親疏。舊釋名云。俗是浮虛真名真實。世是代謝。第一義是無過。俗待不俗。不俗名真。真待不真。不真名俗。虛實相待真俗名生。他問真是真。實可稱為諦。俗是浮虛何以稱諦。彼解云。審實浮虛。若爾諦義兩釋。俗以浮虛釋諦。真以審實釋諦。興皇云。諦未曾二約緣故二。俗于凡為實。真于聖為實。俱用實以釋諦不用浮虛。今問真于聖為實聖。有照真實智可得稱為諦。凡於俗為實。凡無照俗智安得稱為諦。若凡無照俗智而於俗為實得稱俗諦者。凡無照真智于真亦為實亦應稱真諦。凡於真無智不稱真諦者。凡於俗無智安得稱俗諦。又聖于真為實而稱為諦者。聖何以于俗不實不得稱為諦。是則聖人無權智。今言諦者還是審實。凈名云。四諦是菩提不虛誑故即是審實。有隨情審實隨智審實。隨情智審實故。隨凡隨聖。約真約俗。俱得稱諦。喻如一色。凡夫謂有。賢聖為無。亦如一日醉醒不同有轉不轉。一諦二諦其義亦爾。舊解二諦一體不異龍光云。既稱二諦寧當一體。二諦有二體亦俱通緣。假法為世體。無相理為真體。雖有二體而實相即俗。雖名相即無名相。真無
名相不妨名相。又言。二諦一體空為理本故。以真為體俗是其用。或言從俗取真。俗為其體真是其用。開善云。二諦共以中道為體。義皆不然。若二諦二體則世無第一。第一無世但是不相即不得有相即。若其一體但是一諦則無二諦。若其二諦以中為體。取相障真無知障俗。誰復障中。二諦之智不能見中。焉得為體。若二諦二體二體各異不論相即。若二諦一體只是一諦與誰相即。仁王般若云。二諦不相即猶如牛二角。大品即色是空。凈名五受陰洞達空無所起是苦義。及此經中皆云二諦相即(云云)。舊云。合四諦為二諦。或言苦集世間是世諦。道滅出世是真諦。或言。三諦是世諦。唯滅是真諦。或言。四諦皆是世諦明因果故。無相因果乃是真諦。或言。只四諦是世諦。即世諦是真諦。文云。解苦無苦而有真諦。餘三亦爾。今明非但四諦開合不同。只就二諦開合非一在後當說。就文兩番。問答初問為三。一直審。次世尊下。雙定定相有不。三如其有者下雙難。難中意者。若言有者。即是一諦真俗相即故。真中有俗。俗中有真。二諦不異故言是一。如其無者。即是虛妄實而言之。定有定無。定一定異。皆是虛妄。皆出經者互現其文。若定有無便成斷常虛妄之說。善男子下。如來直答二諦相即不斷不常定非虛妄。世尊下第二番
【現代漢語翻譯】 現代漢語譯本 名相不妨名相（指事物的名稱和表象）。又有人說，二諦（Two Truths，佛教用語，指世俗諦和勝義諦）以一體空性作為根本原理，因此以真諦為體，俗諦為用。或者說從俗諦中認識真諦，俗諦是體，真諦是用。開善法師說，二諦共同以中道為體。這些說法都不對。如果二諦是兩個不同的體，那麼世間就沒有第一義諦（Ultimate Truth），第一義諦也沒有世俗諦，只是不相互即，就不能有相互即。如果二諦是一個體，那就只是一諦，沒有二諦。如果二諦以中道為體，那麼取相會障礙真諦，無知會障礙俗諦，那麼誰又會障礙中道呢？如果二諦的智慧不能見到中道，怎麼能以中道為體呢？如果二諦是兩個體，兩個體各自不同，就談不上相互即。如果二諦是一個體，那就只是一諦，與誰相互即呢？《仁王般若經》說，二諦不相互即，就像牛的兩隻角。《大品般若經》說，即色是空。《維摩詰經》說，五受陰（Five Aggregates）洞達空性，無所起，這就是苦的真義。以及這部經中都說二諦相互即（等等）。 舊說認為，將四諦（Four Noble Truths）合為二諦，或者說苦、集是世間法，是世俗諦，道、滅是出世間法，是真諦。或者說，苦、集、道三諦是世俗諦，只有滅諦是真諦。或者說，四諦都是世俗諦，因為闡明了因果關係，沒有表相的因果關係才是真諦。或者說，只有四諦是世俗諦，即世俗諦就是真諦。經文說，理解苦的空性，就沒有苦，而有真諦，其餘三諦也是如此。現在說明，不僅四諦的開合不同，僅僅就二諦的開合也並非只有一種，後面會詳細說明。就經文而言，有兩番問答。初問分為三部分：第一是直接審問；第二是世尊以下的內容，雙重確定，確定相是否存在；第三是如果存在，以下的內容是雙重詰難。詰難中的意思是，如果說存在，那就是一諦，真俗相互即，所以真諦中有俗諦，俗諦中有真諦，二諦沒有差異，所以說是一。如果說不存在，那就是虛妄，實際上卻說它存在。確定存在或確定不存在，確定相同或確定相異，都是虛妄。這些都出自經文，相互呈現經文。如果確定存在或不存在，就會變成斷見或常見的虛妄之說。 善男子，如來直接回答二諦相互即，既不是斷見也不是常見，也不是虛妄。世尊以下是第二番問答。
【English Translation】 English version The names and characteristics do not hinder the names and characteristics (referring to the names and appearances of things). Furthermore, it is said that the Two Truths (conventional truth and ultimate truth) take the emptiness of oneness as their fundamental principle, therefore taking the ultimate truth as the substance and the conventional truth as the function. Or it is said that one recognizes the ultimate truth from the conventional truth, the conventional truth is the substance, and the ultimate truth is the function. Master Kaisan said that the Two Truths together take the Middle Way as the substance. These statements are all incorrect. If the Two Truths are two different substances, then there is no ultimate truth in the world, and the ultimate truth has no conventional truth, only if they are not mutually identical, there can be no mutual identity. If the Two Truths are one substance, then there is only one truth, and there are no Two Truths. If the Two Truths take the Middle Way as the substance, then grasping at appearances will obstruct the ultimate truth, and ignorance will obstruct the conventional truth, then who will obstruct the Middle Way? If the wisdom of the Two Truths cannot see the Middle Way, how can it take the Middle Way as the substance? If the Two Truths are two substances, and the two substances are different from each other, then there is no question of mutual identity. If the Two Truths are one substance, then there is only one truth, with whom is it mutually identical? The Renwang Prajna Sutra says that the Two Truths are not mutually identical, like the two horns of a cow. The Mahaprajnaparamita Sutra says that form is emptiness. The Vimalakirti Sutra says that the Five Aggregates are thoroughly enlightened to emptiness, and nothing arises, this is the true meaning of suffering. And this sutra says that the Two Truths are mutually identical (etc.). The old saying believes that the Four Noble Truths are combined into Two Truths, or that suffering and accumulation are worldly dharmas, which are conventional truths, and the path and cessation are transcendental dharmas, which are ultimate truths. Or it is said that the three truths of suffering, accumulation, and path are conventional truths, and only cessation is the ultimate truth. Or it is said that the Four Noble Truths are all conventional truths because they explain the relationship of cause and effect, and the cause and effect without appearances are the ultimate truth. Or it is said that only the Four Noble Truths are conventional truths, that is, conventional truth is ultimate truth. The scripture says that understanding the emptiness of suffering, there is no suffering, but there is ultimate truth, and the other three truths are also like this. Now it is explained that not only are the opening and closing of the Four Noble Truths different, but the opening and closing of the Two Truths alone are not only one kind, which will be explained in detail later. As far as the scriptures are concerned, there are two rounds of questions and answers. The initial question is divided into three parts: the first is a direct interrogation; the second is the content below the World Honored One, double confirmation, confirming whether the appearance exists; the third is if it exists, the following content is double refutation. The meaning in the refutation is that if it is said to exist, then it is one truth, the true and the conventional are mutually identical, so there is conventional truth in the ultimate truth, and there is ultimate truth in the conventional truth, and the Two Truths are not different, so it is said to be one. If it is said that it does not exist, then it is false, but in reality it is said to exist. Determining existence or determining non-existence, determining sameness or determining difference, are all false. These all come from the scriptures, and the scriptures are presented to each other. If existence or non-existence is determined, it will become the false views of annihilation or permanence. Good man, the Tathagata directly answers that the Two Truths are mutually identical, neither annihilation nor permanence, nor false. The following of the World Honored One is the second round of questions and answers.
問答。初問意者。還成一諦故云則無二諦。如長在短中則失長。真在俗中則失真只成一諦。佛答有二。初略明大意理實中道唯有一體。善巧方便為緣說二。若隨言說下第二廣說。凡有八種。一世出世。二名無名。三實不實。四定不定。五法不法。六燒不燒。七苦不苦。八和合。他亦作六種二諦。若言空有虛實等諦。皆言有虛有實兩理鏗然故非經意。今文云。隨順眾生說有二諦。如隨醉人說則有轉日。當用此意以釋經文。一師云。七種一統隨緣說異。一師言。七種各異。今明智者大師有七二諦。名雖不同其義可會。一生滅。二無生。三褝俗復真。四褝俗褝中。五復俗褝中。六復俗復中。七圓二諦。若依法華玄文。名相稍別義意必同。讀者應知。就一種中復各三種。謂隨情隨智隨情智。今欲以彼七種二諦來釋此文。佛旨難知。且出一師之見八種不同。即為八文。初約世出世兩人。判二諦者通冠下七。一一二諦各有此意。世情多想束為世諦。聖智多知束為真諦。此即隨情智判二諦。次善男子五陰和合者。約名無名判。攬陰名生即世諦。即陰離陰如性知之性即真諦。此約有作四諦立之。三複次善男子或有法有名有實者。他云。世諦有名名名于體。物應于名。真諦但有名而無實。今文反此。世但虛名而無真實。不生不滅與法相稱
【現代漢語翻譯】 現代漢語譯本 問：如果最初的意念就認為只有一個真諦，那麼就成了沒有二諦了。就像長包含在短中，就失去了長；真包含在俗中，就失去了真，最終只剩下一個真諦。 佛答：有二諦。首先簡略地說明大意：從理上說，中道只有一個本體，但爲了方便教化，才根據不同的因緣說有二諦。如果按照言語來解釋，下面會詳細說明，總共有八種：一、世間諦和出世間諦；二、有名諦和無名諦；三、真實諦和不真實諦；四、決定諦和不決定諦；五、法諦和非法諦；六、可燒諦和不可燒諦；七、苦諦和不苦諦；八、和合諦。也有人提出六種二諦，如果說空有、虛實等諦，都認為有虛有實兩種道理並存，那就不是經文的本意。現在的經文說：『隨順眾生說有二諦』，就像順著醉酒的人說太陽轉動一樣，應當用這個意思來解釋經文。 一位法師說：七種二諦統一於一體，只是隨著因緣不同而顯現差異。另一位法師說：七種二諦各有不同。現在智者大師提出了七種二諦，名稱雖然不同，但意義可以相互會通。這七種是：一、生滅二諦；二、無生二諦；三、從世俗迴歸真諦；四、在世俗中體會真諦；五、迴歸世俗而體會真諦；六、迴歸世俗也迴歸中道；七、圓融二諦。如果依據《法華玄文》，名稱可能稍有不同，但義理必定相同，讀者應該明白。 每一種二諦又可以分為三種，即隨順眾生的情執、隨順聖人的智慧、隨順情執和智慧。現在想用這七種二諦來解釋這段經文。佛的旨意難以理解，姑且提出一位法師的見解，認為有八種不同的二諦，分為八段文字。首先，從世間人和出世間人的角度來判斷二諦，這可以概括下面的七種情況，每一種二諦都包含這個意思。世間人的情感多有妄想，將其歸納為世諦；聖人的智慧多有真知，將其歸納為真諦。這就是隨順情執和智慧來判斷二諦。 其次，『善男子，五陰和合』，這是從有名和無名的角度來判斷。執取五陰而產生名稱，這就是世諦；即五陰而又遠離五陰，如實地認識自性的本性，這就是真諦。這是從有為法的四諦來建立二諦。 第三，『複次，善男子，或有法有名有實』，其他法師認為，世諦有名，名稱對應于實體，事物符合名稱；真諦只有名稱而沒有實體。但現在的經文卻相反，世諦只有虛假的名相而沒有真實，不生不滅才與法的實相相符。
【English Translation】 English version Question: If the initial thought is that there is only one ultimate truth (諦, dì), then there would be no two truths. Just as 'long' contained within 'short' loses its 'longness,' and 'truth' contained within 'conventional' loses its 'truthfulness,' ultimately resulting in only one truth. Buddha's Answer: There are two truths. First, briefly explain the general idea: in terms of principle, the Middle Way (中道, zhōngdào) is only one entity, but for the sake of skillful means (善巧方便, shànqiǎo fāngbiàn) in teaching, two truths are spoken based on different conditions. If explained according to language, the following will elaborate, totaling eight types: 1. mundane truth (世間諦, shìjiān dì) and supramundane truth (出世間諦, chūshìjiān dì); 2. truth with name (有名諦, yǒumíng dì) and truth without name (無名諦, wúmíng dì); 3. real truth (真實諦, zhēnshí dì) and unreal truth (不真實諦, bùzhēnshí dì); 4. definite truth (決定諦, juédìng dì) and indefinite truth (不決定諦, bùjuédìng dì); 5. dharma truth (法諦, fǎ dì) and non-dharma truth (非法諦, fēifǎ dì); 6. burnable truth (可燒諦, kě shāo dì) and unburnable truth (不可燒諦, bùkě shāo dì); 7. suffering truth (苦諦, kǔ dì) and non-suffering truth (不苦諦, bùkǔ dì); 8. compounded truth (和合諦, héhé dì). Some also propose six types of two truths. If one speaks of emptiness and existence, illusion and reality, etc., as truths, considering that both illusion and reality exist as distinct principles, then that is not the intention of the sutra. The current text says: 'In accordance with sentient beings, two truths are spoken,' just as telling a drunk person that the sun is moving. This meaning should be used to interpret the sutra. One Dharma master says: the seven types of two truths are unified as one, only appearing different according to conditions. Another Dharma master says: the seven types of two truths are each different. Now, Great Master Zhiyi (智者大師, zhìzhě dàshī) proposes seven types of two truths, though the names may differ, their meanings can be mutually understood. These seven are: 1. truths of arising and ceasing; 2. truths of non-arising; 3. returning from conventional to truth; 4. experiencing truth within the conventional; 5. returning to the conventional while experiencing truth; 6. returning to both the conventional and the Middle Way; 7. perfect and integrated two truths. If based on the 'Profound Meaning of the Lotus Sutra' (法華玄文, Fǎhuá Xuánwén), the names may be slightly different, but the principles must be the same. Readers should understand this. Each type of two truths can be further divided into three types, namely, according to the afflictions of sentient beings, according to the wisdom of sages, and according to both afflictions and wisdom. Now, I want to use these seven types of two truths to explain this passage. The Buddha's intention is difficult to understand, so I will tentatively present the view of one Dharma master, who believes there are eight different types of two truths, divided into eight sections of text. First, judging the two truths from the perspective of mundane people and supramundane people, this can encompass the following seven situations, and each type of two truths contains this meaning. Mundane people's emotions are mostly delusional, which are summarized as the mundane truth; sages' wisdom is mostly true knowledge, which is summarized as the ultimate truth. This is judging the two truths according to afflictions and wisdom. Second, 'Good man, the aggregation of the five skandhas (五陰, wǔyīn),' this is judging from the perspective of having names and not having names. Grasping the five skandhas and generating names, this is the mundane truth; being the five skandhas and yet being apart from the five skandhas, truly recognizing the nature of one's own nature, this is the ultimate truth. This is establishing the two truths from the Four Noble Truths of conditioned dharmas. Third, 'Furthermore, good man, there are dharmas that have names and have reality,' other Dharma masters believe that the mundane truth has names, and the names correspond to the entities, and things conform to the names; the ultimate truth only has names and does not have reality. But the current text is the opposite, the mundane truth only has false names and does not have reality, and non-arising and non-ceasing is in accordance with the true nature of dharmas.
即是真諦。不能即色而空故有名無實。能即色是空。故有實有名。此依無生四諦立之。四善男子眾生壽命如旋火輪。此褝俗復真以論二諦。假名幻化熱焰火輪但有其名而無其實。稱世流佈即是世諦。真與中合共為真諦。若褝以真為第一義者。不得言苦集滅道是第一義。俱指四諦即真中合此明無量四聖諦中若真若中同爲第一義諦。前文云。第一義無量無邊不可稱說。五善男子世法五種去。此約褝俗褝中以明二諦。上以熱焰火輪五譬。以譬人我而為世諦。今以五法而為世諦。五法如焰輪。焰輪譬法。法譬互舉同是褝俗。心無顛倒如實知之即褝指中道以為如實。此明有作無生等苦集為俗。指下一實諦為真。六善男子若燒若割去。此約復俗褝中以明二諦。若燒若死此明體法始終。若割若壞此明析法始終。即以兩始為有兩終皆無。此之有無合之為俗即是復俗。褝指中道非有非無故無燒割即第一義。明上有作無生之真俗同名為俗。指下一實諦而以為真。七善男子八苦有無去。此約復俗復中以明二諦。復俗如向。言復中者非褝指理。即事而理法界圓備名為復中。此合上來有作無生真之與俗皆名為俗。指下一實不可思議而為真諦。文雖不顯義推自成。然此一番猶是復俗。復中二諦。八複次善男子下。先譬次合明圓二諦真俗相即皆不可思
【現代漢語翻譯】 現代漢語譯本 這就是真諦（Paramārtha-satya）。如果不能認識到色（Rūpa，物質現象）即是空性（Śūnyatā，空無），那麼就只有名稱而沒有實際。能夠認識到色即是空性，那麼就既有實際又有名稱。這是依據無生（Anutpāda，不生）的四聖諦（catvāri āryasatyāni）而建立的。四位善男子，眾生的壽命就像旋轉的火輪（Alātacakra）。這裡用褝（Samvriti，世俗）和俗（Satya，真理）來討論二諦（Dve Satye，二諦）。虛假的名稱、幻化、熱焰火輪，只有它的名稱而沒有它的實際。在世間流傳的就是世俗諦（Samvriti-satya）。真（Satya，真理）與中（Madhyama，中道）結合，共同構成真諦。如果用褝來認為真為第一義（Paramārtha，勝義）的話，就不能說苦（Duhkha，苦）、集（Samudaya，集）、滅（Nirodha，滅）、道（Mārga，道）是第一義。都指向四聖諦，就是真與中結合，這說明在無量的四聖諦中，真和中都同爲第一義諦。前面的經文說：『第一義無量無邊，不可稱說。』 五位善男子，世間法有五種離去。這是用褝、俗、褝、中來說明二諦。上面用熱焰火輪的五個比喻，來比喻人我和世俗諦。現在用五法作為世俗諦。五法就像焰輪，焰輪比喻法。法和比喻互相舉例，同樣是褝和俗。心中沒有顛倒，如實地知道它，就是褝指向中道，作為如實。這說明有作、無生等苦集為俗，指向下面的一實諦為真。 六位善男子，如果燒或者割離。這是用復俗（Punar Samvriti，重複世俗）和褝中來說明二諦。如果燒或者死，這說明體法（Dharma-kāya，法身）的始終。如果割或者壞，這說明分析法的始終。就是用兩個開始為有，兩個終結為無。這種有無合在一起就是俗，也就是復俗。褝指向中道，非有非無，所以沒有燒割，就是第一義。說明上面有作無生的真和俗，都同樣稱為俗。指向下面的一實諦而作為真。 七位善男子，八苦（Asta duhkha，八苦）的有無離去。這是用復俗和復中來說明二諦。復俗如前面所說。說到復中，不是褝指向理。就是事即是理，法界（Dharma-dhātu，法界）圓滿具備，稱為復中。這合起來說，上面有作無生的真和俗，都稱為俗。指向下面的一實不可思議而作為真諦。經文雖然不明顯，但義理推演自然成立。然而這一番仍然是復俗和復中二諦。 第八，再次，善男子。先用比喻，然後結合起來說明圓二諦（Paripurna-dve Satye，圓滿二諦），真俗相互即是，都不可思議。
【English Translation】 English version This is the ultimate truth (Paramārtha-satya). If one cannot realize that form (Rūpa, material phenomena) is emptiness (Śūnyatā, voidness), then there is only name without substance. If one can realize that form is emptiness, then there is both substance and name. This is established based on the unarisen (Anutpāda, non-arising) Four Noble Truths (catvāri āryasatyāni). Four good men, the lifespan of sentient beings is like a rotating fire wheel (Alātacakra). Here, conventional (Samvriti) and truth (Satya) are used to discuss the two truths (Dve Satye, two truths). False names, illusions, and fiery wheels only have their names and no substance. What is circulated in the world is the conventional truth (Samvriti-satya). Truth (Satya) combined with the middle way (Madhyama) together constitute the ultimate truth. If one uses conventional to consider truth as the ultimate meaning (Paramārtha), then one cannot say that suffering (Duhkha), accumulation (Samudaya), cessation (Nirodha), and the path (Mārga) are the ultimate meaning. All point to the Four Noble Truths, which is the combination of truth and the middle way. This explains that in the immeasurable Four Noble Truths, both truth and the middle way are the same as the ultimate truth. The previous text said: 'The ultimate meaning is immeasurable, boundless, and indescribable.' Five good men, worldly dharmas have five kinds of departure. This uses conventional, truth, conventional, and the middle way to explain the two truths. Above, the five metaphors of the fiery wheel are used to metaphorize the self and the conventional truth. Now, the five dharmas are used as the conventional truth. The five dharmas are like the fiery wheel, and the fiery wheel is a metaphor for the dharma. The dharma and the metaphor are mutually exemplified, and are both conventional and truth. If the mind is without inversion and knows it as it is, then the conventional points to the middle way as it is. This explains that suffering and accumulation, such as arising and non-arising, are conventional, and the one true reality below is pointed to as truth. Six good men, if burned or cut off. This uses repeated conventional (Punar Samvriti) and conventional-middle way to explain the two truths. If burned or dead, this explains the beginning and end of the Dharma-kāya (Dharma-kāya, body of dharma). If cut or broken, this explains the beginning and end of analytical dharma. That is, using the two beginnings as existence and the two ends as non-existence. This combination of existence and non-existence is conventional, which is repeated conventional. The conventional points to the middle way, which is neither existence nor non-existence, so there is no burning or cutting, which is the ultimate meaning. It explains that the truth and conventional of arising and non-arising above are both called conventional. The one true reality below is pointed to as truth. Seven good men, the existence or non-existence of the eight sufferings (Asta duhkha, eight sufferings) departs. This uses repeated conventional and repeated middle way to explain the two truths. Repeated conventional is as mentioned before. Speaking of the repeated middle way, it is not the conventional pointing to the principle. That is, the event is the principle, and the Dharma-dhātu (Dharma-dhātu, dharma realm) is fully equipped, which is called the repeated middle way. This combines the truth and conventional of arising and non-arising above, both of which are called conventional. The one true reality below is pointed to as the ultimate truth, which is inconceivable. Although the text is not obvious, the meaning is naturally established by deduction. However, this is still the two truths of repeated conventional and repeated middle way. Eighth, again, good men. First use metaphors, and then combine them to explain the perfect two truths (Paripurna-dve Satye, perfect two truths), where truth and conventional are mutually inclusive and both are inconceivable.
議。譬如父母和合生子。一人多能以譬圓俗。十二緣和合三道即是三德即第一義以顯圓真。是名不可思議二諦。一切二諦悉入此中。方便隨俗說諸二諦無量無邊。止論七種何足驚怪。能如是知名慧聖行。古來皆迷此二諦文。今用天臺大師七種二諦義。來釋八番義。則相應真順聖慧。文殊師利下。第三明一實諦慧聖行。若前文中舉四舉二共顯一實。何不從四至三而超至二。非無三諦。但此中文束四為二。其義則便。束四為三。義少不便。故不言三。解者不同此間以常住佛果是一依一實諦。引勝鬘云。一苦滅諦即是真實地人云。除妄顯黎耶即是實諦。中假師云。除斷常顯中道為一實諦。興皇悉不用。佛果所依能依。焉是一實。妄惑與黎耶為一為異。若一既除。妄惑亦除黎耶。若異待妄說實豈是一實。對邊說中中還是邊亦非一實。然一切法本無所有畢竟清凈。實無所有何曾有實及以不實。諦與不諦為緣方便假設。言教依文正以一道清凈為一實諦是正真法。故華嚴云。法性遠離是故今明。若非彼是此非一實諦。若隨緣異說得意無咎。文顯一實甚自分明。就文為二。一標宗。二論義。初標有問有答。答中有八。善男子初二共成初義則有七不同。一約境。二約心。三約言說。私謂亦可約言行。四據人。五約教。六約因體。七約果體
【現代漢語翻譯】 議：譬如父母和合生子。一人多能以譬圓俗。十二緣和合，三道即是三德，即第一義以顯圓真。是名不可思議二諦（不可思議的兩種真理）。一切二諦悉入此中。方便隨俗，說諸二諦無量無邊。止論七種，何足驚怪。能如是知名慧聖行。古來皆迷此二諦文。今用天臺大師七種二諦義，來釋八番義，則相應真順聖慧。 文殊師利下。第三明一實諦慧聖行。若前文中舉四舉二共顯一實，何不從四至三而超至二？非無三諦，但此中文束四為二，其義則便。束四為三，義少不便。故不言三。解者不同，此間以常住佛果是一依一實諦。引勝鬘云：『一苦滅諦即是真實地。』人云：『除妄顯黎耶（阿賴耶識），即是實諦。』中假師云：『除斷常顯中道為一實諦。』興皇悉不用。佛果所依能依，焉是一實？妄惑與黎耶為一為異？若一既除，妄惑亦除黎耶；若異，待妄說實，豈是一實？對邊說中，中還是邊，亦非一實。然一切法本無所有，畢竟清凈，實無所有，何曾有實及以不實？諦與不諦，為緣方便假設。言教依文，正以一道清凈為一實諦，是正真法。故華嚴云：『法性遠離，是故今明。』若非彼是此，非一實諦。若隨緣異說，得意無咎。文顯一實，甚自分明。就文為二：一標宗，二論義。初標有問有答，答中有八。善男子，初二共成初義，則有七不同：一約境，二約心，三約言說。私謂亦可約言行。四據人，五約教，六約因體，七約果體。
【English Translation】 Discussion: It is like parents uniting to produce a child. One person with many abilities can use this as an analogy for the complete mundane truth. The twelve links of dependent origination uniting, the three paths are the three virtues, which is the first principle to reveal the complete truth. This is called the inconceivable two truths (two truths that are beyond comprehension). All two truths are included within this. Skillfully following customs, the various two truths are spoken of as limitless and boundless. To only discuss seven types, what is there to be surprised about? To be able to know this is called wisdom, conduct of a sage. From ancient times, people have been confused by the text on these two truths. Now, using the seven types of two truths from the Tiantai master to explain the eight meanings, it corresponds to the true and accords with the wisdom of a sage. Manjushri below. The third explains the one real truth, the wisdom and conduct of a sage. If in the previous text, raising four and raising two together reveal the one real, why not go from four to three and then surpass to two? It is not that there are no three truths, but in this text, binding four into two is convenient in meaning. Binding four into three is less convenient in meaning. Therefore, three is not mentioned. Interpreters differ. Here, the eternally abiding Buddha-fruit is the one reliance on the one real truth. Quoting the Śrīmālādevī Siṃhanāda Sūtra: 『One suffering cessation truth is the real ground.』 People say: 『Removing delusion and revealing Ālaya (Ālayavijñāna), that is the real truth.』 The Middle Way teacher says: 『Removing permanence and annihilation and revealing the Middle Way is the one real truth.』 Xinghuang does not use any of these. The Buddha-fruit's reliance and that which relies, how can it be one real? Are delusion and Ālaya one or different? If one is removed, then delusion is also removed from Ālaya; if different, relying on delusion to speak of reality, how can it be one real? Speaking of the middle in contrast to the extremes, the middle is still an extreme, and is also not one real. However, all dharmas are fundamentally without any existence, ultimately pure, truly without any existence, how could there ever be real and unreal? Truth and untruth are provisional assumptions for the sake of conditions and skillful means. The teachings rely on the text, and precisely take the one path of purity as the one real truth, which is the correct and true dharma. Therefore, the Avataṃsaka Sūtra says: 『The nature of dharma is remote, therefore now it is made clear.』 If it is not that, then this is not the one real truth. If one speaks differently according to conditions, there is no fault in grasping the meaning. The text reveals the one real very clearly. Regarding the text, there are two parts: first, stating the principle; second, discussing the meaning. The initial statement has questions and answers, and there are eight answers. Good son, the first two together form the initial meaning, then there are seven differences: first, regarding the object; second, regarding the mind; third, regarding speech. I privately think it can also be regarding speech and action. Fourth, based on the person; fifth, regarding the teaching; sixth, regarding the causal substance; seventh, regarding the resultant substance.
。文殊白佛下第二論義還論七章。初約境論義。有問有答。問中先領問。一往似問如來虛空佛性三種有何差別。尋下答意。正是問此三種與一實。諦有何差別。佛答有三。一倡兩章門。二釋。三結。初倡章門又二。初倡昔四諦。次倡今一實。興皇名初為實滅章門。次為滅實章門。取教為實滅。取理為滅實。亦以四諦教中之實即是實諦。若虛空佛性皆是理實。即為諦實。故名為諦。今此初倡昔四諦章者。各有三句。苦是苦境。諦是苦教。亦是苦智實是苦諦之理不二為實。又云。除苦一句。餘二亦得判實。又但取實除兩句只用實為諦。次如來非苦下。第二倡一實章門三種皆是實。非苦者非境。非諦者非教。是實者是理。后三諦亦爾。如來虛空佛性亦爾。顯時名如來。隱名佛性。虛空取隱顯不二。所言苦者下。第二釋兩章門。只約四諦即為四別。一一諦中皆先釋實諦。實諦即是昔四諦中之實。次釋諦實皆如文。複次言真實者即是如來下。第三結章門又二。先結三法與真實相即更無異體。次從有苦有苦因下。更結是非又兩。初結三法異於四諦。故是諦實。次結三法異於有為有漏。是故是實。所言有苦即苦諦。苦因即集諦。苦盡即滅諦。苦對即道諦。問非虛非實稱為實者。非虛非實亦應稱諦。答如所問。問二義若齊何故二乘稱諦
【現代漢語翻譯】 現代漢語譯本 文殊菩薩問佛，接下來進行第二輪關於『還論七章』的論義。首先是關於境的論義，有問有答。提問中，先總領提問，乍一看似乎是問如來（Tathagata，佛的稱號之一）、虛空（emptiness，佛教中的空性概念）、佛性（Buddha-nature，一切眾生皆具的成佛的可能性）這三種有什麼差別。但仔細分析下面的回答，實際上是問這三種與一實諦（one reality truth，終極真理）有什麼差別。佛的回答分為三部分：一是提出兩個章節的綱要，二是解釋，三是總結。首先，提出過去的四諦（Four Noble Truths，佛教的基本教義），其次，提出現在的一實諦。興皇（Xinghuang，人名，可能是註釋者）將前者稱為『實滅章門』，後者稱為『滅實章門』。前者以教（teachings，佛的教誨）為實滅，後者以理（principle，真理的原則）為滅實。也可以理解為，四諦教中的實就是實諦。如果虛空、佛性都是理實，那就是諦實，所以稱為諦。現在，首先提出過去的四諦章節，每一章都有三句話。苦（suffering，人生的痛苦）是苦境（suffering realm，痛苦的境界），諦（truth，真理）是苦教（suffering teaching，關於痛苦的教導），也是苦智（suffering wisdom，對痛苦的智慧）。實是苦諦之理，不二為實（reality of suffering truth，痛苦真理的實相，與現象不二）。又說，除去『苦』一句，其餘兩句也可以判定為實。或者只取『實』，除去兩句，只用『實』作為諦。其次，『如來非苦』以下，是第二部分，提出一實諦章節，三種都是實。『非苦』指非境，『非諦』指非教，『是實』指是理。後面的三諦也是如此。如來、虛空、佛性也是如此。顯現時名為如來，隱沒時名為佛性。虛空取隱顯不二之義。『所言苦者』以下，是第二部分，解釋兩個章節的綱要，只根據四諦就分為四種差別。每一個諦中，都先解釋實諦，實諦就是過去的四諦中的實。其次解釋諦實，都如經文所說。『複次言真實者即是如來』以下，是第三部分，總結章節的綱要，又分為兩部分。首先總結三法（three dharmas，如來、虛空、佛性）與真實（reality，真如實相）相即，更無異體。其次，從『有苦有苦因』以下，再次總結是非，又分為兩部分。首先總結三法異於四諦，所以是諦實。其次總結三法異於有為（conditioned phenomena，因緣和合而成的現象）有漏（defiled phenomena，有煩惱的現象），所以是實。『所言有苦』就是苦諦，『苦因』就是集諦（accumulation of suffering，痛苦的根源），『苦盡』就是滅諦（cessation of suffering，痛苦的止息），『苦對』就是道諦（path to the cessation of suffering，通往止息痛苦的道路）。問：非虛非實稱為實，非虛非實也應該稱為諦。答：正如你所問。問：如果二者的意義相同，為什麼二乘（two vehicles，聲聞乘和緣覺乘，小乘佛教）只稱之為諦？
【English Translation】 English version Manjushri (Bodhisattva of wisdom) asked the Buddha, and next, the second round of discussion begins regarding the 'Further Discussion on the Seven Chapters'. First is the discussion on realms, with questions and answers. In the question, first, the question is summarized. At first glance, it seems to ask what the differences are between Tathagata (one of the titles of the Buddha), emptiness (the Buddhist concept of emptiness), and Buddha-nature (the potential for all beings to become Buddhas). But upon careful analysis of the answer below, it is actually asking what the differences are between these three and the one reality truth (ultimate truth). The Buddha's answer is divided into three parts: first, to propose the outline of two chapters; second, to explain; and third, to summarize. First, to propose the past Four Noble Truths, and second, to propose the present one reality truth. Xinghuang (person's name, possibly a commentator) calls the former the 'Chapter on Real Extinction' and the latter the 'Chapter on Extinguishing Reality'. The former takes teachings as real extinction, and the latter takes principle as extinguishing reality. It can also be understood that the reality in the Four Noble Truths teachings is the real truth. If emptiness and Buddha-nature are both reality of principle, then that is truth of truth, so it is called truth. Now, first propose the past Four Noble Truths chapters, each chapter has three sentences. Suffering is the suffering realm, truth is the suffering teaching, and it is also the suffering wisdom. Reality is the reality of suffering truth, non-duality is reality. It is also said that, removing the 'suffering' sentence, the remaining two sentences can also be judged as reality. Or only take 'reality', removing the two sentences, only use 'reality' as truth. Secondly, 'Tathagata is not suffering' below, is the second part, proposing the one reality truth chapter, all three are reality. 'Not suffering' refers to not realm, 'not truth' refers to not teaching, 'is reality' refers to is principle. The latter three truths are also like this. Tathagata, emptiness, and Buddha-nature are also like this. When manifested, it is called Tathagata, when hidden, it is called Buddha-nature. Emptiness takes the meaning of non-duality of hidden and manifested. 'What is said to be suffering' below, is the second part, explaining the outline of the two chapters, only based on the Four Noble Truths, it is divided into four differences. In each truth, first explain the real truth, the real truth is the reality in the past Four Noble Truths. Secondly, explain the truth of truth, all as the scripture says. 'Furthermore, what is said to be reality is Tathagata' below, is the third part, summarizing the outline of the chapter, and it is divided into two parts. First, summarize the three dharmas (Tathagata, emptiness, Buddha-nature) are identical with reality, and there is no different entity. Secondly, from 'there is suffering, there is the cause of suffering' below, summarize right and wrong again, and it is divided into two parts. First, summarize the three dharmas are different from the Four Noble Truths, so it is truth of truth. Secondly, summarize the three dharmas are different from conditioned phenomena and defiled phenomena, so it is reality. 'What is said to be suffering' is the truth of suffering, 'the cause of suffering' is the truth of accumulation, 'the cessation of suffering' is the truth of cessation, 'the opposite of suffering' is the truth of the path. Question: Non-empty and non-real is called reality, non-empty and non-real should also be called truth. Answer: Just as you asked. Question: If the meanings of the two are the same, why do the two vehicles only call it truth?
。如來稱實。答與奪之殊二乘審知是苦。又解苦無苦與其諦名。未窮理實故奪其實。文殊白佛言如佛下。釋第二據心章門。先問次答。初問意云。諦攝倒不。如其攝者云何得言不倒為實。若不攝者復違前言攝法皆盡。進退兩望悉皆有過。然下文具明是苦集攝。此中但明是苦諦者。偏據果報酬因之義。第三問答釋約言說章門。其中二事可見。私請準佛答文既約斷惑知是約行。文殊言如佛所說下。第四就人為問云。二乘所說為實不實。佛不定判實與不實。約斷惑邊是實。而非常住義當不實。文殊魔說下。五就教為難。魔所說者聖諦攝不。佛答意云。四諦之中苦集諦攝。問外道二十五六等諦為屬何諦。又外道所說四諦之中為壞幾諦。今明但壞苦集不壞道滅。何者。彼云冥初生覺。後生五大五微等。生覺是因壞佛集諦。大微是果壞佛苦諦。二十五六為佛苦集二諦所攝。文殊師利言如佛下。第六釋約因體章門。文殊牒佛一道清凈是實諦者。外道亦云一道清凈。應是實諦。佛答意明外道但有苦集無道滅。于非滅中而生滅想者。即橫計非想以為涅槃。非道道想者。計雞狗戒而以為道。非果果想者。計于萬物微塵世性之果。非因因想者。計微塵世性是萬物因。問前云不壞滅道。今計非想雞狗等戒。豈非壞耶。答此起橫計橫壞道滅。前則
【現代漢語翻譯】 如來所說的符合實際情況嗎？回答是，（佛與）二乘（聲聞乘和緣覺乘）的理解存在差異。二乘確實認識到苦，也理解了『苦無苦』，並稱之為諦（真理）。但他們對理的理解不夠透徹，因此實際上有所缺失。文殊菩薩對佛說：『如佛下』，這是解釋第二個關於心識的章節。先提問，后回答。最初提問的意思是：諦（四聖諦）是否包含顛倒？如果包含，為何又說不顛倒才是真實的？如果不包含，又與之前所說的『包含一切法』相矛盾。無論如何都存在問題。然而，下文詳細說明了苦集（苦諦和集諦）包含顛倒。這裡只說明苦諦，是因為側重於果報與因果關係的對應。第三個問答解釋了關於言說的章節。其中兩點值得注意。私下請教佛陀，佛陀的回答是關於斷惑，可知這是關於修行的。文殊菩薩說：『如佛所說下』，第四個問題是關於人：二乘所說的（道理）是真實還是不真實？佛陀沒有明確判斷是真實還是不真實。從斷惑的角度來看是真實的，但從非常住的角度來看是不真實的。文殊菩薩說：『魔說下』，第五個問題是關於教義：魔所說的（道理）是否包含在聖諦中？佛陀回答說：包含在四諦中的苦集諦中。提問：外道（佛教之外的宗教）所說的二十五諦或二十六諦屬於哪個諦？外道所說的四諦破壞了哪幾個諦？現在說明他們只破壞了苦集，沒有破壞道滅。為什麼呢？因為他們說冥初（宇宙的初始狀態）產生覺，然後產生五大（地、水、火、風、空）五微（色、聲、香、味、觸）等。產生覺是因，破壞了佛陀的集諦。五大五微是果，破壞了佛陀的苦諦。二十五諦或二十六諦被佛陀的苦集二諦所包含。文殊師利菩薩說：『如佛下』，第六個問題解釋了關於因體的章節。文殊菩薩引用佛陀所說『一道清凈是實諦』，外道也說『一道清凈』，那也應該是實諦嗎？佛陀回答說，外道只有苦集，沒有道滅。他們在非滅中產生滅的想法，就是錯誤地認為非想（非想非非想處定）是涅槃。他們認為非道是道，就是認為雞狗戒（模仿雞狗行為的戒律）是道。他們認為非果是果，就是認為萬物是微塵或世性的果。他們認為非因是因，就是認為微塵或世性是萬物的因。提問：之前說沒有破壞滅道，現在又說計較非想、雞狗等戒，難道不是破壞嗎？回答是，這是產生錯誤的計較，從而錯誤地破壞了道滅。之前說的是 前文說的是
【English Translation】 Does the Tathagata speak truthfully? The answer is that there is a difference in understanding between (the Buddha and) the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles indeed recognize suffering and understand 'suffering without suffering,' calling it Truth (Satya). However, their understanding of the principle is not thorough enough, so in reality, something is missing. Mañjuśrī Bodhisattva said to the Buddha: 'As the Buddha below,' this explains the second chapter on consciousness. First a question, then an answer. The initial question means: Does Truth (the Four Noble Truths) include inversion? If it does, why is it said that non-inversion is the real? If it does not include it, it contradicts the previous statement that 'it includes all dharmas.' Either way, there is a problem. However, the following text explains in detail that suffering and accumulation (Dukkha and Samudaya) include inversion. Here, only suffering is explained because it focuses on the correspondence between retribution and cause and effect. The third question and answer explain the chapter on speech. Two points are worth noting. Privately asking the Buddha, the Buddha's answer is about cutting off delusions, which shows that it is about practice. Mañjuśrī Bodhisattva said: 'As the Buddha said below,' the fourth question is about people: Is what the Two Vehicles say (the principles) true or untrue? The Buddha did not clearly judge whether it was true or untrue. From the perspective of cutting off delusions, it is true, but from the perspective of impermanence, it is untrue. Mañjuśrī Bodhisattva said: 'The demon's speech below,' the fifth question is about doctrine: Is what the demon says (the principles) included in the Noble Truths? The Buddha answered that it is included in the Truths of suffering and accumulation among the Four Truths. Question: Which Truth do the twenty-five or twenty-six Truths said by non-Buddhists (religions other than Buddhism) belong to? Which of the Four Truths spoken by non-Buddhists do they destroy? Now it is explained that they only destroy suffering and accumulation, and do not destroy the path and cessation. Why? Because they say that primordial ignorance (the initial state of the universe) produces awareness, and then produces the five great elements (earth, water, fire, wind, and space) and the five subtle elements (form, sound, smell, taste, and touch), etc. The production of awareness is the cause, destroying the Buddha's Truth of accumulation. The five great elements and the five subtle elements are the result, destroying the Buddha's Truth of suffering. The twenty-five or twenty-six Truths are included in the Buddha's Truths of suffering and accumulation. Mañjuśrī Bodhisattva said: 'As the Buddha below,' the sixth question explains the chapter on the nature of the cause. Mañjuśrī Bodhisattva quoted the Buddha's words 'One path of purity is the real Truth,' and non-Buddhists also say 'One path of purity,' so should that also be the real Truth? The Buddha answered that non-Buddhists only have suffering and accumulation, and do not have the path and cessation. They generate the idea of cessation in non-cessation, which is the mistaken belief that non-perception (neither perception nor non-perception) is Nirvana. They think that non-path is the path, which is the belief that dog and chicken precepts (precepts that imitate the behavior of dogs and chickens) are the path. They think that non-result is the result, which is the belief that all things are the result of dust or nature. They think that non-cause is the cause, which is the belief that dust or nature is the cause of all things. Question: Earlier it was said that the path and cessation were not destroyed, but now it is said that they are calculating non-perception, dog and chicken precepts, etc. Isn't that destruction? The answer is that this generates wrong calculations, thus wrongly destroying the path and cessation. What was said earlier was What was said earlier was
不爾。彼明二十五諦直言冥初生覺等。六諦之中但言主諦依諦。何處云計非想之與狗戒。故知不壞道滅二諦。又問外道有苦諦者。前何故云凡夫有苦無諦。答直言有苦境以為苦諦非謂苦智。文殊言如佛所說下。釋第七據果體章門。先問次答。問為三。一唱外道有四德。二釋。三結。此初唱有如文。何以故下釋。凡有二十四複次。計有常樂我凈即為四別。初八複次計有常。二五複次計有樂。三三複次計有凈。四八複次計有我。此初八複次計常文。在初者通以因果故知有常。二列殺生因必得惡果故常。三據能專念故常。四舉憶想據所念。五舉修習。六舉算數。七據讀誦。八據形相。皆如文。次計樂有五複次。一據因果。二據有求。三據樂因。四據樂緣。五據三品。三三複次計有凈。一據凈因。二據凈緣。三據凈器。四八複次計有我。一據造作。二據相貌。三據別味。四據作業。五據求乳。六據名字。七據有遮。八據伴類。世尊諸外道等下。第三總結外道應有實諦。佛言下二如來。答文為三。初略。次廣。三結。初文二。初非后釋。初如文。次何以故下釋非。
大般涅槃經疏卷第十五 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十六
隋章安頂法師撰
唐天臺沙
【現代漢語翻譯】 不，他們（指外道）明確宣稱二十五諦，直接說冥（Prakrti，自性）最初產生覺（Buddhi，覺性）等等。在六諦之中，他們只說主諦（Purusha，神我）和依諦（Prakrti，自性）。哪裡提到過他們計較非想非非想處天（Naivasamjnanasamjnayatana，無所有處）和狗戒（狗的戒律）？因此可知他們不承認道諦和滅諦。又問：外道有苦諦嗎？之前為何說凡夫有苦而無諦？回答是：他們直接說有苦的境界，就認為是苦諦，而不是說有苦的智慧。文殊菩薩說：『如佛所說』以下，解釋第七據果體章門。先問后答。問有三點：一是提出外道有四德，二是解釋，三是總結。這是最初提出外道有四德，如經文所說。『何以故』以下是解釋。總共有二十四個複次。他們認為有常、樂、我、凈，即為四種差別。最初八個複次是認為有常。五個複次是認為有樂。三個複次是認為有凈。八個複次是認為有我。這是最初八個複次認為有常的經文。在最初的複次中，他們普遍地以因果關係來說明，因此認為有常。第二個複次是列舉殺生的因，必定得到惡果，因此認為有常。第三個複次是根據能夠專心念誦，因此認為有常。第四個複次是舉出憶想，根據所念的內容。第五個複次是舉出修習。第六個複次是舉出算數。第七個複次是根據讀誦。第八個複次是根據形相。都如經文所說。接下來是認為有樂的五個複次。一是根據因果。二是根據有所求。三是根據樂的因。四是根據樂的緣。五是根據三品。三個複次是認為有凈。一是根據凈的因。二是根據凈的緣。三是根據凈的器。八個複次是認為有我。一是根據造作。二是根據相貌。三是根據別味。四是根據作業。五是根據求乳。六是根據名字。七是根據有所遮。八是根據伴類。世尊，諸外道等以下，第三總結外道應該有實諦。佛說以下，如來回答，分為三部分。先是略說，其次是廣說，最後是總結。最初的部分分為兩點：先是否定，后是解釋。最初的部分如經文所說。其次『何以故』以下是解釋否定。 《大般涅槃經疏》卷第十五 大正藏第 38 冊 No. 1767 《大般涅槃經疏》 《大般涅槃經疏》卷第十六 隋朝章安頂法師撰 唐朝天臺沙門
【English Translation】 No. They (referring to the heretics) explicitly declare the twenty-five Tattvas (truths), directly stating that Prakrti (primordial nature) initially produces Buddhi (intellect), and so on. Among the six Tattvas, they only mention Purusha (the self) and Prakrti (nature). Where is it mentioned that they concern themselves with the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana) and the Dog Asceticism (dog's precepts)? Therefore, it is known that they do not acknowledge the Truth of the Path (Marga Satya) and the Truth of Cessation (Nirodha Satya). Furthermore, it is asked: Do the heretics have the Truth of Suffering (Dukkha Satya)? Why was it previously said that ordinary beings have suffering but no Truth? The answer is: They directly say that there is a realm of suffering, and they consider it the Truth of Suffering, not that they have the wisdom of suffering. Manjushri (Wenshu) says: 'As the Buddha said' below, explaining the seventh chapter on relying on the fruit body. First question, then answer. There are three points to the question: first, to propose that the heretics have four virtues; second, to explain; and third, to conclude. This is the initial proposal that the heretics have four virtues, as the sutra says. 'Why' below is the explanation. There are a total of twenty-four further explanations. They believe in permanence (nitya), happiness (sukha), self (atman), and purity (subha), which are the four distinctions. The first eight further explanations are about believing in permanence. The five further explanations are about believing in happiness. The three further explanations are about believing in purity. The eight further explanations are about believing in self. This is the text of the first eight further explanations about believing in permanence. In the first further explanation, they universally explain it with cause and effect, so they believe in permanence. The second further explanation is to list the cause of killing, which will surely lead to bad consequences, so they believe in permanence. The third further explanation is based on being able to concentrate on recitation, so they believe in permanence. The fourth further explanation is to cite recollection, based on what is being recollected. The fifth further explanation is to cite practice. The sixth further explanation is to cite calculation. The seventh further explanation is based on recitation. The eighth further explanation is based on form. All are as the sutra says. Next are the five further explanations about believing in happiness. First is based on cause and effect. Second is based on having desires. Third is based on the cause of happiness. Fourth is based on the condition of happiness. Fifth is based on the three grades. The three further explanations are about believing in purity. First is based on the cause of purity. Second is based on the condition of purity. Third is based on the vessel of purity. The eight further explanations are about believing in self. First is based on creation. Second is based on appearance. Third is based on different tastes. Fourth is based on actions. Fifth is based on seeking milk. Sixth is based on names. Seventh is based on having obstructions. Eighth is based on companions. World Honored One, all the heretics, etc. below, the third concludes that the heretics should have real truths. The Buddha says below, the Tathagata (Rulai) answers, divided into three parts. First is a brief explanation, second is a detailed explanation, and finally is a conclusion. The initial part is divided into two points: first is negation, and then is explanation. The initial part is as the sutra says. Next, 'Why' below is the explanation of the negation. The Nirvana Sutra Commentary, Volume 15 Taisho Tripitaka, Volume 38, No. 1767, The Nirvana Sutra Commentary The Nirvana Sutra Commentary, Volume 16 Composed by Dharma Master Zhang'an Ding of the Sui Dynasty Shramana of Tiantai of the Tang Dynasty
門湛然再治
聖行品下
起卷是如來次廣答所問。破前四執文為三。一廣破計常。二略破樂凈。三廣破計我常。我是執之端首故廣破之。初破常文為三。一明外道理非。二明其言謬。三正答所問。初又三。一明非。二舉過。三結非。初文者。何故名非橫計有常。常非緣生緣生無常。然諸外道有計自然應不從緣。若自然者法塵對意而起此計。豈非緣生。是故外道悉是無常。善男子佛性無生下。二舉過即舉是對非。舊云。當果佛性故不生滅。若是緣生即是生滅。此不應然。今是舉正以對邪計。三結非者。正是一道清凈之理佛性之性不生不滅。豈得唯作當果釋耶。以是義故故須結非。善男子是諸外道下。第二明外道言謬又為三。一論其言謬。二破其所執。三舉是顯非。初言謬者以不見佛性三寶真理故有所說謬而非真。若見此理言即真實。諸凡夫人下。第二破執。前文殊舉邪計中。第八複次執于大地形相衣服及車乘等皆計有常今破此執。一切有為不。第三顯非。善男子有為之法下。第三正答所問又為三。一雙辨色心兩章門。二偏明心無常。三偏明色無常。舊云。總有三聚。引梵行雲。色法非色法。非色非非色法。以非色非非色為無作聚。又引聖行雲。白四羯磨然後得者得於無作。是義不然。非色非無色乃是中道雙
【現代漢語翻譯】 現代漢語譯本 門湛然再治
聖行品下
起卷是如來再次廣泛地回答所提出的問題。破除之前四種執著的文章分為三部分：一是廣泛破除計常（認為事物恒常不變）的觀點，二是簡略破除樂凈（追求快樂和清凈）的觀點，三是廣泛破除計我常（認為自我恒常存在）的觀點。因為『我』是執著的根源，所以要廣泛破除它。首先，破除常的觀點分為三部分：一是說明外道的道理是錯誤的，二是說明他們的言論是荒謬的，三是正面回答所提出的問題。第一部分又分為三部分：一是說明其錯誤，二是列舉其過失，三是總結其錯誤。第一部分的內容是：為什麼稱之為『非橫計有常』（不合邏輯地認為事物恒常存在）？因為恒常不是由因緣產生的，由因緣產生的事物是無常的。然而，一些外道認為事物是自然而然存在的，不應該依賴因緣。如果事物是自然而然存在的，那麼法塵（dharma-dhātu，指事物在意識中的反映）對意（manas，指意識）而產生這種觀點，難道不是由因緣產生的嗎？因此，所有的外道觀點都是無常的。善男子，佛性（Buddha-dhātu，指成佛的可能性）是無生的。第二部分是列舉過失，也就是用正確的觀點來反駁錯誤的觀點。舊的說法是：當果佛性（指未來成佛的可能性）因此不生不滅。如果是因緣產生的，那就是生滅的。這種說法是不對的。現在是用正確的觀點來反駁錯誤的觀點。第三部分是總結其錯誤：真正的道理是一道清凈的，佛性的本性是不生不滅的。怎麼能只解釋為當果佛性呢？因為這個原因，所以需要總結其錯誤。善男子，這些外道。第二部分是說明外道的言論是荒謬的，又分為三部分：一是論述他們的言論是荒謬的，二是破除他們所執著的觀點，三是舉出正確的觀點來顯示他們的錯誤。第一部分是論述他們的言論是荒謬的：因為他們沒有見到佛性、三寶（Triratna，指佛、法、僧）的真理，所以他們所說的是錯誤的，不是真實的。如果見到了這個真理，那麼所說的話就是真實的。諸凡夫人。第二部分是破除執著。之前文殊菩薩（Mañjuśrī，智慧的象徵）列舉的邪見中，第八種是執著于大地、形相、衣服以及車乘等，都認為它們是恒常存在的。現在破除這種執著。一切有為法（saṃskṛta-dharma，指由因緣和合而成的法）不是恒常的。第三部分是顯示正確的觀點來反駁錯誤的觀點。善男子，有為之法。第三部分是正面回答所提出的問題，又分為三部分：一是同時辨析色（rūpa，指物質現象）和心（citta，指精神現象）這兩個方面，二是側重說明心是無常的，三是側重說明色是無常的。舊的說法是：總共有三聚。引用梵行（brahmacarya，指清凈的修行）說：色法（rūpa-dharma，指物質現象）、非色法（arūpa-dharma，指非物質現象）、非色非非色法（na rūpa na nā-rūpa-dharma，指既非物質也非非物質的現象）。以非色非非色法為無作聚（anārabdha-rāśi，指不造作的集合）。又引用聖行說：經過白四羯磨（śukla-caturtha-karma，指四種清凈的羯磨）之後才能得到的，是無作。這種說法是不對的。非色非無色乃是中道雙。
【English Translation】 English version Further Elaboration by Zhanran
Chapter on Holy Conduct, Part Two
The beginning of this section is the Tathagata's (如來，one of the titles of a Buddha) extensive response to the questions asked. The text refuting the previous four attachments is divided into three parts: first, a broad refutation of the belief in permanence (計常，the belief that things are constant and unchanging); second, a brief refutation of the belief in pleasure and purity (樂凈，the pursuit of happiness and purity); and third, a broad refutation of the belief in a permanent self (計我常，the belief that the self is permanent). Because 'self' is the root of attachments, it is extensively refuted. First, the refutation of the belief in permanence is divided into three parts: first, clarifying that external doctrines are incorrect; second, pointing out the errors in their words; and third, directly answering the questions asked. The first part is further divided into three parts: first, clarifying the incorrectness; second, listing the faults; and third, concluding the incorrectness. The content of the first part is: Why is it called 'illogically assuming permanence' (非橫計有常，illogically believing in the existence of permanence)? Because permanence is not produced by conditions (緣生，arising from causes and conditions), and things produced by conditions are impermanent (無常，impermanent). However, some externalists believe that things exist naturally and should not depend on conditions. If things exist naturally, then the dharma-dhātu (法塵，the element of phenomena) arises in response to the mind (意，mind) with this view, is this not produced by conditions? Therefore, all externalist views are impermanent. Good man, the Buddha-dhātu (佛性，Buddha-nature) is unborn. The second part is to list the faults, which is to refute the incorrect views with the correct views. The old saying is: The future Buddha-dhātu (當果佛性，the potential to become a Buddha in the future) therefore does not arise or cease. If it is produced by conditions, then it arises and ceases. This statement is incorrect. Now, the correct view is used to refute the incorrect view. The third part is to conclude the incorrectness: The true principle is the purity of the one path, and the nature of Buddha-nature is unborn and unceasing. How can it only be explained as the future Buddha-dhātu? Because of this reason, it is necessary to conclude the incorrectness. Good man, these externalists. The second part is to explain that the words of the externalists are absurd, and it is divided into three parts: first, discussing that their words are absurd; second, refuting the views they are attached to; and third, citing the correct views to show their errors. The first part is to discuss that their words are absurd: Because they have not seen the truth of Buddha-nature, the Three Jewels (三寶，the Buddha, the Dharma, and the Sangha), what they say is wrong and not true. If they see this truth, then what they say is true. All ordinary people. The second part is to refute attachments. Among the wrong views listed by Mañjuśrī Bodhisattva (文殊菩薩，the embodiment of wisdom) earlier, the eighth is attachment to the earth, forms, clothing, and vehicles, all of which are considered permanent. Now refute this attachment. All conditioned dharmas (有為法，conditioned phenomena) are not permanent. The third part is to show the correct view to refute the incorrect view. Good man, conditioned dharmas. The third part is to directly answer the questions asked, and it is divided into three parts: first, simultaneously distinguishing between the aspects of rūpa (色，form) and citta (心，mind); second, focusing on explaining that the mind is impermanent; and third, focusing on explaining that form is impermanent. The old saying is: There are a total of three aggregates. Quoting Brahmacarya (梵行，pure conduct) says: rūpa-dharma (色法，form), arūpa-dharma (非色法，non-form), na rūpa na nā-rūpa-dharma (非色非非色法，neither form nor non-form). Taking na rūpa na nā-rūpa-dharma as anārabdha-rāśi (無作聚，non-created aggregate). Also quoting Holy Conduct says: What can be obtained after śukla-caturtha-karma (白四羯磨，four pure karmas) is non-creation. This statement is incorrect. Non-form and non-non-form are the Middle Way.
忘兩舍豈是無作。無作有為此過非小。白四羯磨然後乃得。此受得戒不足證於中道無作。何者作與無作皆有漏善。闡提信作不信無作。若依小乘無作有漏。若依今意無作無漏。如向引戒聖行受戒無作為證。何等無作耶。彼救云。若不許有無作義者。不文那云言無作是爭論耶。答數人云。無作是色。論人云。無作無色。各執不同致成爭論。我今設云有無作者終不計於色與無色況各計耶。又我設云有無作者終不定執小有大無則無爭論。又準文只云色之與心何以強說作與無作。若數人心是心王數隨王起。又識是心王數是想等。色有十一。謂五根五塵並無教色。論人明五根五塵四大為十四色。然此但明四大五色。下文明十一色。所以然者。互現一邊不專一處。善男子心名無常下。第二偏明心是無常。又為四。一無常。二破常執。三重明無常。四重破常執。初明無常為四複次。一攀緣異。二六識異。三六塵異。四相應異。善男子心若常者下。第二破執常四複次。一明識不應獨緣。第二六識不應異。第三所因不應異。第四謂名不應異。複次善男子下。第三重明無常五複次。一明三聖心異。二三凡夫心異。三三受心異。四三毒心異。五三外道心異。初如文。次三凡心中雲在家遠離者。身在家而心離遠。善男子心若常者下。第四重破常
【現代漢語翻譯】 現代漢語譯本 忘兩舍（遺忘過去和未來）難道就是沒有作為嗎？有作為的（行為）會帶來過失，這過失不小。必須經過白四羯磨（一種佛教儀式）才能獲得（解脫）。僅僅通過這種受戒（儀式）獲得的戒律，不足以證明中道無作（不作為的境界）。為什麼呢？因為有作為和無作為都是有漏的善（不徹底的善）。闡提（斷善根的人）相信有作為，不相信無作為。如果按照小乘佛教的觀點，無作為是有漏的。如果按照我現在的觀點，無作為是無漏的。就像之前引用的戒聖行受戒，可以作為無作為的證明。什麼是無作呢？ 對方辯解說：『如果不承認有無作的意義，那麼不文那（Bhāvanā，修）怎麼會說無作是爭論的焦點呢？』 回答的人說：『數論派認為無作是色（物質），論師認為無作不是色（物質）。各自堅持不同的觀點，導致了爭論。我現在假設有無作，但始終不把它看作是色還是非色，更何況各自堅持己見呢？而且我假設有無作，始終不固執地認為小乘有而大乘沒有，這樣就不會有爭論了。』 而且按照經文，只說了色和心，為什麼要強行說成作和無作呢？如果數論派認為心是心王，數（受、想等）是隨心王生起的。而且識是心王，數是想等等。色有十一種，即五根（眼、耳、鼻、舌、身）、五塵（色、聲、香、味、觸）以及無教色（無表色）。論師認為五根、五塵、四大（地、水、火、風）是十四種色。然而這裡只說明瞭四大和五色。下文說明了十一種色。之所以這樣，是因為互相顯現一邊，不專注於一處。 『善男子，心名為無常』以下，第二部分偏重說明心是無常。又分為四個部分：一是無常，二是破除常執，三是重申無常，四是再次破除常執。首先說明無常，又分為四個方面：一是攀緣不同，二是六識不同，三是六塵不同，四是相應不同。 『善男子，心如果是常，』以下，第二部分破除常執，又分為四個方面：一是說明識不應該單獨攀緣，二是六識不應該不同，三是所因不應該不同，四是名不應該不同。 『複次，善男子』以下，第三部分重申無常，又分為五個方面：一是說明三聖（聲聞、緣覺、菩薩）的心不同，二是三凡夫的心不同，三是三種感受（苦、樂、舍）的心不同，四是三種毒（貪、嗔、癡）的心不同，五是三種外道的心不同。第一個方面如經文所述。第二個方面，在三凡夫心中說『在家遠離者』，是指身在家中而心遠離（世俗）。 『善男子，心如果是常，』以下，第四部分再次破除常執。
【English Translation】 English version Is forgetting the two abodes (past and future) truly non-action? Action brings faults, and these faults are not small. Only after the white four karmas (a Buddhist ritual) can one attain (liberation). The precepts obtained merely through this ordination (ritual) are insufficient to prove the non-action of the Middle Way. Why? Because both action and non-action are defiled good (incomplete good). A Chandala (one who has severed their roots of goodness) believes in action but does not believe in non-action. According to the Hinayana (Small Vehicle) view, non-action is defiled. According to my current view, non-action is undefiled. Just like the previously cited precept of the Holy Conduct ordination, it can serve as proof of non-action. What is non-action? The opponent argues: 'If we do not acknowledge the meaning of non-action, then how can Bhāvanā (cultivation) say that non-action is the focus of the dispute?' The respondent says: 'The Samkhya school believes that non-action is rupa (matter), while the logicians believe that non-action is not rupa (matter). Each adheres to different views, leading to disputes. Now, I assume there is non-action, but I never regard it as either rupa or non-rupa, let alone each adhering to their own views? Moreover, I assume there is non-action, but I never stubbornly believe that Hinayana has it while Mahayana does not, so there will be no dispute.' Moreover, according to the text, it only speaks of rupa and mind, why forcibly turn it into action and non-action? If the Samkhya school believes that mind is the mind-king, and the numbers (feelings, thoughts, etc.) arise with the mind-king. Moreover, consciousness is the mind-king, and the numbers are thoughts, etc. There are eleven types of rupa, namely the five roots (eye, ear, nose, tongue, body), the five objects (form, sound, smell, taste, touch), and non-revealing rupa (non-manifesting matter). The logicians believe that the five roots, the five objects, and the four great elements (earth, water, fire, wind) are fourteen types of rupa. However, here it only explains the four great elements and the five objects. The following text explains the eleven types of rupa. The reason for this is that they mutually manifest one side and do not focus on one place. 'Good man, the mind is called impermanent' below, the second part focuses on explaining that the mind is impermanent. It is further divided into four parts: first, impermanence; second, refuting the attachment to permanence; third, reiterating impermanence; and fourth, refuting the attachment to permanence again. First, explaining impermanence, it is further divided into four aspects: first, different clinging; second, different six consciousnesses; third, different six objects; and fourth, different correspondences. 'Good man, if the mind were permanent,' below, the second part refutes the attachment to permanence, and it is further divided into four aspects: first, explaining that consciousness should not cling alone; second, the six consciousnesses should not be different; third, the causes should not be different; and fourth, the names should not be different. 'Furthermore, good man,' below, the third part reiterates impermanence, and it is further divided into five aspects: first, explaining that the minds of the three sages (Sravaka, Pratyekabuddha, Bodhisattva) are different; second, the minds of the three ordinary beings are different; third, the minds of the three feelings (suffering, pleasure, indifference) are different; fourth, the minds of the three poisons (greed, hatred, delusion) are different; and fifth, the minds of the three heretics are different. The first aspect is as stated in the text. In the second aspect, in the minds of the three ordinary beings, 'those who are at home but distant' refers to those whose bodies are at home but whose minds are distant (from the world). 'Good man, if the mind were permanent,' below, the fourth part refutes the attachment to permanence again.
正是破於前八複次文還有八。雖不相對或破前或生后不破。私謂前七破前。后一生后。又出沒不同。沒四謂不破因果殺生算數形相。而剩生后已作今作非冤非親及我物他物。最後第八複次總結無常。私謂是則但有第一破第三專念。第二破第四憶想。第三破第七讀誦剩有四五六。第七破第五修習。第八生后亦是剩文名有出沒者。皆是隨宜非凡所測。我今於此非色法中下。第三偏明色是無常。又二。先結前生后。次是色無常下。正辨無常自有十句。一初生異。二時異。三味異。四力異。五形狀異。六果報異。七名字異。八壞合異。九次第生異。十次第滅異。皆舉外對辨。中間或略。前後皆對。若無常即是苦下。第二總破前五複次計樂。三複次計凈又二。先正破。后指上已答。若無常即是苦破其計樂。若苦即是不凈破其計凈。因迦葉上問已答者有三解。一開善云。前四諦慧聖行初說苦諦明五陰皆苦。迦葉以設諸難明有樂緣樂因理應有樂不應皆苦。佛答于下苦中橫生樂想是已答竟。二冶城云。前性品中。佛有真我之性。迦葉即十二難責覓現用。佛舉力士額珠等譬答竟。三諸師多用長壽品末迦葉問世間亦說梵天是常與佛說何殊。佛答外道。皆是竊得此言如偷牛之喻故言已答。河西記中雲。即是第七卷中已答。觀師云。是四倒品中
【現代漢語翻譯】 現代漢語譯本 正是破於前八複次文還有八。雖然不相對，或者破壞前面的，或者產生後面的，但不破壞。我個人認為，前七個複次文是破壞前面的，后一個複次文是產生後面的。又，出沒的情況不同。沒四，指的是不破壞因果、殺生、算數、形相。而剩下的產生後面的，包括已作、今作、非冤非親以及我物、他物。最後第八個複次文總結無常。我個人認為，這樣就只有第一個複次文破壞第三個專念，第二個複次文破壞第四個憶想，第三個複次文破壞第七個讀誦，剩下第四、第五、第六個複次文。第七個複次文破壞第五個修習。第八個複次文產生後面的，也是剩下的內容，名稱有出沒，都是隨宜而定，不是凡人所能測度的。我現在於此『非色法中』下，第三個部分偏重說明色是無常。又分為兩部分。先總結前面的，產生後面的。其次是『色無常』下，正式辨析無常，自有十句。一是初生異，二是時異，三是味異，四是力異，五是形狀異，六是果報異，七是名字異，八是壞合異，九是次第生異，十是次第滅異。都是舉出外在的對立面來辨析。中間或者省略，前後都是對立的。『若無常即是苦』下，第二部分總共破壞前面五個複次文所計的樂。三個複次文所計的凈，又分為兩部分。先正式破壞，后指出上面已經回答過。『若無常即是苦』，破壞他們所計的樂。『若苦即是不凈』，破壞他們所計的凈。因為迦葉（Kāśyapa，佛陀的弟子）在上面問過，已經回答過的，有三種解釋。一是開善的說法，前面四諦慧聖行，最初說苦諦，說明五陰（pañca-skandha）都是苦。迦葉（Kāśyapa）設定各種難題，說明有樂的因緣和樂的因，理應有樂，不應該都是苦。佛陀在下面回答，在苦中橫生樂想，這已經回答完畢。二是冶城的說法，前面性品中，佛陀有真我的自性。迦葉（Kāśyapa）就用十二個難題來責問，要求找到現用的例子。佛陀舉出力士額頭上的珠子等譬喻來回答完畢。三是諸位法師大多用長壽品末尾，迦葉（Kāśyapa）問世間也說梵天（Brahmā）是常，與佛陀所說的有什麼不同。佛陀回答外道，都是竊取了這些言論，如同偷牛的比喻，所以說已經回答過。河西記中說，就是在第七卷中已經回答過。觀師說，是在四倒品中。
【English Translation】 English version Precisely, there are eight 'furthermore' texts that break down the previous eight. Although not directly related, they either break down the preceding or generate the subsequent, without destroying. I personally believe that the first seven 'furthermore' texts break down the preceding, while the last one generates the subsequent. Moreover, the appearances and disappearances differ. 'Disappearance of four' refers to not breaking down causality, killing, arithmetic, and form. The remaining generate the subsequent, including 'already done,' 'being done now,' 'neither enemy nor relative,' and 'my property,' 'another's property.' The final eighth 'furthermore' text summarizes impermanence. I personally believe that only the first 'furthermore' text breaks down the third 'exclusive mindfulness,' the second breaks down the fourth 'recollection,' and the third breaks down the seventh 'recitation,' leaving the fourth, fifth, and sixth. The seventh 'furthermore' text breaks down the fifth 'cultivation.' The eighth 'furthermore' text generates the subsequent, which is also the remaining content, named 'appearance and disappearance,' all determined appropriately, not measurable by ordinary people. Now, from 'not in the realm of form' below, the third part emphasizes that form is impermanent. It is further divided into two parts. First, it summarizes the preceding and generates the subsequent. Second, from 'form is impermanent' below, it formally analyzes impermanence, with ten sentences of its own. First is 'initial arising is different,' second is 'time is different,' third is 'taste is different,' fourth is 'strength is different,' fifth is 'shape is different,' sixth is 'karmic retribution is different,' seventh is 'name is different,' eighth is 'destruction and combination are different,' ninth is 'sequential arising is different,' and tenth is 'sequential cessation is different.' All are using external opposites to analyze. The middle may be omitted, but the front and back are all opposites. 'If impermanence is suffering' below, the second part totally breaks down the pleasure that the previous five 'furthermore' texts calculate. The three 'furthermore' texts calculate purity, which is again divided into two parts. First, formally break down, then point out that it has already been answered above. 'If impermanence is suffering,' it breaks down their calculated pleasure. 'If suffering is impurity,' it breaks down their calculated purity. Because Kāśyapa (Kāśyapa, Buddha's disciple) asked above, and it has already been answered, there are three explanations. First, the saying of Kai Shan, in the previous Four Noble Truths and Wise Conduct, the first saying of the Truth of Suffering explains that the five aggregates (pañca-skandha) are all suffering. Kāśyapa (Kāśyapa) set up various difficulties, explaining that there are causes and conditions for pleasure, and there should be pleasure, not all suffering. The Buddha answered below, that to generate thoughts of pleasure in suffering, this has already been answered. Second, the saying of Ye Cheng, in the previous chapter on nature, the Buddha has the nature of true self. Kāśyapa (Kāśyapa) then used twelve difficulties to question, demanding to find examples of present use. The Buddha gave metaphors such as the jewel on the forehead of a strong man to answer completely. Third, most masters use the end of the chapter on longevity, Kāśyapa (Kāśyapa) asked that the world also says that Brahmā (Brahmā) is permanent, what is the difference from what the Buddha said. The Buddha answered the heretics, all of whom stole these words, like the metaphor of stealing a cow, so it is said that it has already been answered. The He Xi record says that it has already been answered in the seventh volume. Guan Shi said that it is in the chapter on the Four Perversions.
具說凈樂等倒。此中不復委悉但略破樂凈故指上也。複次善男子下。第三明無我以答前八複次計我。文為二。初總明無我。二正破彼執。初總唱色無色二章。次釋二章。前破常中亦先標次釋。釋之則廣此中釋章門即略。前亦就色心破常。今破我亦就色心。色非我下。釋初章門中。先明色非我。色何故非我。可壞可破故也。非色之法下。釋非色章。非色是心。心則無定從境生故。樂緣觸心心即便樂。苦及不苦不樂亦爾。既其從緣故無常無我。若諸外道下。二正破所執上有八複次。今有九複次。亦不正相對。今是隨機不同不破第一造作第四作業剩。第一專念第二憶想第七三法。是則第三破第七第四破第八。第五破第六。第六破第五。第八破第二。第九破第三。不次第者但隨舉而破應無別意。善男子是諸外道下。三結過訶責。凡舉兩譬。初小兒。後生盲。初小兒譬行非。生盲譬教非。如嬰孩唐戲終日不營家業。外道亦爾。無益苦身不成凈行故。文云。無慧方便。次如生盲人徒聞四譬不識真乳。外道亦爾。闇信韋陀寧知常樂。故文云。而問他言(云云)。文殊白佛下。第二明圓慧行。舊云。破迷四諦二諦一諦之著。又云。破前分別心。明畢竟盡凈無所住著。是義不然。前標章。說次第五行。戒定兩行尚無破著何獨慧耶。慧行被
【現代漢語翻譯】 現代漢語譯本 據說凈樂等顛倒。（此處不再詳細說明，僅略微破除樂凈的顛倒，故指向上文。）其次，善男子啊（Shàn nánzǐ，對佛弟子的尊稱）下文，第三部分闡明無我，以回答前文八個『複次』（fùcì，進一步）中對外我的執著。此部分分為兩部分：首先總的闡明無我，其次正式破除他們的執著。首先總的提出色（sè，物質）和非色（fēisè，非物質）兩章。然後解釋這兩章。之前破除常（cháng，永恒）的觀點時，也是先提出再解釋。解釋時則詳細，此處解釋章節則簡略。之前也是就色和心（xīn，精神）來破除常的觀點，現在破除我（wǒ，自我）的觀點也是就色和心。『色非我』（sè fēi wǒ，物質不是我）下文，解釋第一章時，首先說明色不是我。色為什麼不是我呢？因為它可以被破壞。『非色之法』（fēisè zhī fǎ，非物質的法）下文，解釋非色章。非色是心。心則沒有定性，隨境界而生。樂緣觸心，心就快樂。苦（kǔ，痛苦）及不苦不樂也是這樣。既然它隨因緣而生，所以是無常（wúcháng，非永恒）的，無我的。『若諸外道』（ruò zhū wàidào，如果那些外道）下文，正式破除他們的執著。上面有八個『複次』，現在有九個『複次』，也不是完全相對的。現在是隨機而破，並不破除第一造作（zàozuò，創造），第四作業（zuòyè，行為）多餘。第一專念（zhuānniàn，專注），第二憶想（yìxiǎng，回憶），第七三法（sānfǎ，三種法）。那麼第三破除第七，第四破除第八，第五破除第六，第六破除第五，第八破除第二，第九破除第三。不按順序，只是隨舉而破，應該沒有別的意思。『善男子是諸外道』（Shàn nánzǐ shì zhū wàidào，善男子，這些外道）下文，總結過失並加以呵斥。總共舉了兩個比喻，第一個是小孩，第二個是天生的盲人。小孩比喻行為上的錯誤，天生的盲人比喻教義上的錯誤。如同嬰兒整天嬉戲，不經營家業。外道也是這樣，無益的苦行不能成就清凈的行為。所以經文說：『沒有智慧方便』（wú huì fāngbiàn，沒有智慧和方便）。其次如同天生的盲人，只是聽說過四種譬喻，卻不認識真正的乳汁。外道也是這樣，盲目相信吠陀（wèituó，古印度經典），哪裡知道常樂（chánglè，永恒的快樂）呢？所以經文說：『而問他人』（ér wèn tārén，卻問別人）。『文殊白佛』（Wénshū bái Fó，文殊菩薩對佛說）下文，第二部分闡明圓慧行（yuánhuì xíng，圓滿智慧的修行）。舊的說法是：破除對四諦（sìdì，佛教基本教義），二諦（èrdì，兩種真理），一諦（yīdì，一種真理）的執著。又說：破除之前的分別心（fēnbié xīn，分別念頭），闡明畢竟盡凈，沒有執著。這種說法不對。前面標明章節，說明次第五行（wǔxíng，五種修行），戒行（jièxíng，持戒的修行）和定行（dìngxíng，禪定的修行）尚且沒有破除執著，為什麼唯獨慧行（huìxíng，智慧的修行）要破除執著呢？慧行被……
【English Translation】 English version It is said that there are inversions regarding purity and pleasure, etc. I will not go into detail here, but will briefly refute the inversions of pleasure and purity, hence referring to the above. Next, 'Good man' (Śrāvakā, a respectful term for a Buddhist disciple) below, the third part elucidates non-self (anātman) to answer the previous eight 'furthermore' (punarapi) regarding the attachment to self. This part is divided into two parts: first, a general elucidation of non-self; second, a formal refutation of their attachments. First, the chapters on form (rūpa) and non-form (arūpa) are presented in general. Then, these two chapters are explained. Previously, when refuting the view of permanence (nitya), it was also first presented and then explained. The explanation was detailed, but here the explanation of the chapters is brief. Previously, the view of permanence was refuted based on form and mind (citta), and now the view of self is also refuted based on form and mind. 'Form is not self' (rūpa nātman) below, when explaining the first chapter, it is first stated that form is not self. Why is form not self? Because it can be destroyed. 'The dharma of non-form' (arūpasya dharma) below, explains the chapter on non-form. Non-form is mind. Mind is not fixed, it arises according to circumstances. When pleasure touches the mind, the mind is happy. Suffering (duhkha) and neither suffering nor pleasure are also like this. Since it arises from conditions, it is impermanent (anitya) and without self. 'If those non-Buddhists' (yadi te tīrthikāh) below, formally refutes their attachments. There were eight 'furthermore' above, and now there are nine 'furthermore', which are not completely relative. Now it is refuted randomly, and does not refute the first creation (karman), the fourth action (karma) is superfluous. First concentration (dhyāna), second recollection (smṛti), seventh three dharmas (trayo dharmāḥ). Then the third refutes the seventh, the fourth refutes the eighth, the fifth refutes the sixth, the sixth refutes the fifth, the eighth refutes the second, and the ninth refutes the third. Not in order, but refuted randomly, there should be no other meaning. 'Good man, these non-Buddhists' (Śrāvakā te tīrthikāh) below, summarizes the faults and rebukes them. A total of two metaphors are given, the first is a child, and the second is a person born blind. The child is a metaphor for errors in behavior, and the person born blind is a metaphor for errors in doctrine. Like an infant playing all day long, not managing the household. Non-Buddhists are also like this, useless asceticism cannot achieve pure behavior. Therefore, the scripture says: 'Without wisdom and skillful means' (prajñā upāya rahita). Secondly, like a person born blind, they have only heard of the four metaphors, but do not recognize the true milk. Non-Buddhists are also like this, blindly believing in the Vedas (Veda), how can they know eternal bliss (nityasukha)? Therefore, the scripture says: 'But ask others' (parān pṛcchati). 'Mañjuśrī said to the Buddha' (Mañjuśrī Buddha uvāca) below, the second part elucidates the practice of perfect wisdom (prajñāpāramitā). The old saying is: to break the attachment to the Four Noble Truths (catvāri āryasatyāni), the Two Truths (dve satye), and the One Truth (ekasatya). It also says: to break the previous discriminating mind (vikalpa citta), to elucidate ultimate purity, without attachment. This statement is incorrect. The chapters are marked in front, explaining the five practices in order, the practice of precepts (śīla) and the practice of meditation (dhyāna) have not yet broken attachment, why only the practice of wisdom (prajñā) should break attachment? The practice of wisdom is being...
破。戒定自破。三行破者即破聖行。聖行破五行亦破。五行若破即無所修。無修即無證。無證則破十功德。此義不然當知。此文明圓慧行。文為四。一發起。二正說。三領解。四結章。初發起中。不稱四二但稱一實。何以知之。昔初教中析法四諦。摩訶衍中相即二諦。先已曾說非為希有。又非無上。今臨涅槃方復更轉一實真諦是為希有名為無上。故次第后發起圓慧。正說為二。一明不般示圓慧。二約不更示圓慧。不般又為三。一直示。二約不轉橫歷事示。三約如來虛空豎示。就直示又二。初止其云何。二示其真理。云何有二意。一寄文殊嗟于未達故言云何。二難文殊為是未達。為發起故故言云何。次示真理如文。二從善男子若計有我去。明不轉橫歷諸事以示圓慧。明不轉者凡歷七事。謂非果非因非轉非生非出非作非造。皆即事而理悉是常住。三從善男子轉法輪佛境界去。是豎結圓慧無非常住。或云。如來約果理。佛性約因理。虛空通因果(云云)。從善男子語有二種下。是第二明不更為二。先明異故不更。次明同故不更。初異故不更者。既其兩異何得言更。異有八。一語異。二眾異。三根異。四德異。五利益異。六請主異。七所說異。八聲遍異。初轉法輪為五比丘。一陳如。二十力迦葉。三跋提。四頞鞞。五摩男拘利
【現代漢語翻譯】 現代漢語譯本 破戒即是破壞戒律本身。如果破壞了三種修行（三行），那就是破壞了聖人的修行（聖行）。如果聖人的修行被破壞，那麼五行（五種修行）也會被破壞。如果五行被破壞，那就沒有什麼可以修行的了。沒有修行就沒有證悟。沒有證悟就會破壞十種功德。這種說法是不對的，應當明白，這裡闡明的是圓滿智慧的修行（圓慧行）。 這段文字分為四個部分：一、發起；二、正說；三、領解；四、結章。最初的發起部分，沒有提到四諦（苦、集、滅、道）和二諦（世俗諦、勝義諦），只是提到一實諦（唯一的真實）。為什麼這樣說呢？過去最初的教法中，分析法相為四諦。大乘佛法（摩訶衍）中，講的是相即的二諦。之前已經說過，這並不稀奇，也不是無上的。現在臨近涅槃（涅槃，指解脫）的時候，才又轉為一實真諦，這才是稀有的，才是無上的。所以，在次第之後，發起圓滿智慧。 正說部分分為兩點：一、闡明不普遍顯示圓滿智慧；二、通過不再顯示來闡明圓滿智慧。不普遍顯示又分為三點：一、直接顯示；二、通過不轉變而橫向經歷諸事來顯示；三、通過如來和虛空來縱向顯示。就直接顯示又分為兩點：一、阻止他們提問『云何』（為什麼）；二、顯示其真正的道理。『云何』有兩種意思：一是借文殊菩薩（文殊，指文殊師利菩薩，智慧的象徵）感嘆他們沒有領悟，所以說『云何』；二是詰難文殊菩薩，是（他們）沒有領悟，還是爲了發起（提問），所以說『云何』。接下來顯示真正的道理，就像經文所說。 二、從『善男子，如果認為有我（我，指常一不變的實體）』開始，闡明不轉變而橫向經歷諸事來顯示圓滿智慧。闡明不轉變，總共經歷了七件事，即非果、非因、非轉、非生、非出、非作、非造。都是在事相上體現道理，全部都是常住不變的。 三、從『善男子，轉法輪佛境界』開始，是縱向總結圓滿智慧，沒有什麼是非常住不變的。或者說，如來（如來，指佛）是就果位的道理而言，佛性（佛性，指成佛的可能性）是就因位的道理而言，虛空貫通因果（此處省略）。 從『善男子，語有兩種』開始，是第二點，闡明不再顯示，分為兩點：先闡明因為不同所以不再顯示；再闡明因為相同所以不再顯示。最初，因為不同所以不再顯示，既然兩者不同，怎麼能說『更』（再次）呢？不同之處有八點：一、語言不同；二、聽眾不同；三、根器不同；四、功德不同；五、利益不同；六、請法的主體不同；七、所說的內容不同；八、聲音傳播的範圍不同。最初轉法輪（轉法輪，指佛陀宣講佛法）是為五比丘（比丘，指佛教出家男子）：一、陳如（陳如，指憍陳如）；二、十力迦葉（十力迦葉，指優樓頻螺迦葉）；三、跋提（跋提，指跋提）；四、頞鞞（頞鞞，指摩訶男）；五、摩男拘利（摩男拘利，指摩訶男拘利）。
【English Translation】 English version Breaking the precepts means breaking the precepts themselves. If the three practices (三行) are broken, then the holy practices (聖行) are broken. If the holy practices are broken, then the five practices (五行) are also broken. If the five practices are broken, then there is nothing to cultivate. Without cultivation, there is no enlightenment. Without enlightenment, the ten merits are broken. This statement is incorrect; it should be understood that this clarifies the practice of perfect wisdom (圓慧行). This text is divided into four parts: 1. Initiation; 2. Correct explanation; 3. Understanding; 4. Conclusion. In the initial initiation part, the Four Noble Truths (四諦) and the Two Truths (二諦) are not mentioned, only the One Real Truth (一實諦) is mentioned. Why is this? In the initial teachings of the past, the analysis of phenomena was the Four Noble Truths. In Mahayana Buddhism (摩訶衍), the Two Truths of non-duality are discussed. It has been said before, so it is not rare, nor is it supreme. Now, near Nirvana (涅槃, referring to liberation), the One Real Truth is turned to again, which is rare and supreme. Therefore, after the sequence, perfect wisdom is initiated. The correct explanation part is divided into two points: 1. Clarifying not universally showing perfect wisdom; 2. Clarifying perfect wisdom by no longer showing. Not universally showing is further divided into three points: 1. Directly showing; 2. Showing by not transforming but horizontally experiencing all things; 3. Showing vertically through the Tathagata (如來) and emptiness. Direct showing is further divided into two points: 1. Stopping them from asking 'Yunhe' (云何, why); 2. Showing its true principle. 'Yunhe' has two meanings: one is to lament through Manjushri Bodhisattva (文殊, referring to Manjushri Bodhisattva, the symbol of wisdom) that they have not understood, so it is said 'Yunhe'; the other is to question Manjushri Bodhisattva, whether (they) have not understood, or to initiate (the question), so it is said 'Yunhe'. Next, the true principle is shown, as the scripture says. 2. Starting from 'Good man, if you think there is a self (我, referring to a permanent and unchanging entity)', clarifying not transforming but horizontally experiencing all things to show perfect wisdom. Clarifying not transforming, a total of seven things are experienced, namely, non-fruit, non-cause, non-transformation, non-birth, non-exit, non-action, non-creation. All are embodying the principle in phenomena, all are permanent and unchanging. 3. Starting from 'Good man, turning the Dharma wheel Buddha realm', it is a vertical summary of perfect wisdom, nothing is impermanent. Or, the Tathagata (如來, referring to the Buddha) is in terms of the principle of the fruit position, Buddha-nature (佛性, referring to the possibility of becoming a Buddha) is in terms of the principle of the cause position, emptiness connects cause and effect (omitted here). Starting from 'Good man, there are two kinds of speech', it is the second point, clarifying no longer showing, divided into two points: first clarifying because of the difference so no longer showing; then clarifying because of the same so no longer showing. Initially, because of the difference so no longer showing, since the two are different, how can it be said 'again' (更)? There are eight differences: 1. Different language; 2. Different audience; 3. Different capacities; 4. Different merits; 5. Different benefits; 6. Different initiators of the request; 7. Different content spoken; 8. Different range of sound propagation. Initially, turning the Dharma wheel (轉法輪, referring to the Buddha preaching the Dharma) was for the five Bhikkhus (比丘, referring to Buddhist monks): 1. Chenru (陳如, referring to Ajnatakaundinya); 2. Shili Jiaye (十力迦葉, referring to Uruvilva Kashyapa); 3. Bati (跋提, referring to Bhadrika); 4. E'pei (頞鞞, referring to Mahanama); 5. Manan Juli (摩男拘利, referring to Mahanama Koliya).
。今總言之。複次凡有所說下。二明同故不更。又三法譬結。初法中明同故無更。譬如下譬釋無更。凡三譬。初譬生善滅惡。二偏滅惡。三偏生善。此等義同是故無更。是故汝今下。是第三結無更。爾時文殊下。第三領解發跡。爾時世尊下。第四結初。先對迦葉。中間對文殊。今慧行竟還對迦葉善始令終。迦葉白佛下。是第二釋行名。問何故戒慧之後俱釋行名定行無耶。答初后既釋中間略無。今文為四。前佛覆宗通結竟。今初迦葉問。次則如來別結。三迦葉更問。四如來開結。次第五行。此之五行本為五人有病行處說此法門。二乘之人得有修義。即聲聞緣覺如是聞已則能奉行故名聖行。又有別根性拙度菩薩。約次第修亦名聖行。若是諸佛世尊之所行者名為聖行。此結圓行。如來行之故作不治。遇與不遇悉皆得差。正結此人及此法門。古來不見此結束意。是故不作別圓兩釋。若二乘人及別根性有病行處。聞佛說者修之則差。不修不差此結次第。善男子是菩薩下。二明慧行果文為五。一倡地名。二釋地義。三明地體。四明地用。五結下地況上地。初文者。舊明慧果得二地謂無畏地。從初至六地。從七地至法雲。名自在王地。所以得二地果者。慧行斷煩惱通道疾利。今謂不然。且戒定兩行不斷惑。通道鈍者云何。舊解。不動
【現代漢語翻譯】 現代漢語譯本 現在總的來說。再說，凡是所說的以下內容。二，說明相同，所以不再重複。又有三法譬喻總結。最初的法中說明相同，所以沒有重複。譬喻如下，解釋沒有重複。總共有三個譬喻。第一個譬喻是生善滅惡，第二個是偏重滅惡，第三個是偏重生善。這些意義相同，所以沒有重複。因此，你現在以下的內容。這是第三個總結，沒有重複。當時文殊以下的內容。第三個是領悟理解，啓發開端。當時世尊以下的內容。第四個是總結開始。先是對迦葉（Kasyapa，佛陀十大弟子之一），中間是對文殊（Manjusri，智慧的象徵），現在慧行結束，又回到迦葉，善始善終。迦葉問佛以下的內容。這是第二個解釋行名。問：為什麼戒行和慧行之後都解釋行名，而定行沒有呢？答：開始和結尾已經解釋，中間就省略了。現在的經文分為四個部分。前面佛陀再次總結貫通，然後結束。現在是第一個部分，迦葉提問。其次是如來分別總結。第三是迦葉再次提問。第四是如來開示總結。其次是第五行。這五行本來是為五種有病的人在修行的地方說的這個法門。二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）之人可以有修行的意義。也就是聲聞和緣覺，這樣聽了之後就能奉行，所以叫做聖行。還有一些根性遲鈍的菩薩，按照次第修行也叫做聖行。如果是諸佛世尊所修行的，就叫做聖行。這是總結圓行。如來修行，所以不做治療。遇到或不遇到，都能痊癒。這是真正地總結這個人以及這個法門。古來沒有見過這樣的結束語，所以不做別教和圓教兩種解釋。如果二乘之人以及根性遲鈍的人在有病的地方修行，聽佛說這個法門，修行就能痊癒，不修行就不能痊癒，這是總結次第。善男子，是菩薩以下的內容。二，說明慧行的果報，經文分為五個部分。一是倡導地的名稱。二是解釋地的意義。三是說明地的本體。四是說明地的作用。五是總結下地比況上地。最初的經文，舊的解釋認為慧果得到二地，即無畏地。從初地到六地。從七地到法雲地，名為自在王地。之所以得到二地果報，是因為慧行斷煩惱，通道迅速敏捷。現在認為不是這樣。且戒行和定行不斷惑，通道遲鈍，又該怎麼說呢？舊的解釋，不動
【English Translation】 English version Now, to summarize everything. Furthermore, regarding what is said below. Second, it explains the sameness, so there is no repetition. Also, there are three Dharma analogies and a conclusion. In the initial Dharma section, it explains the sameness, so there is no repetition. The analogy below explains without repetition. There are three analogies in total. The first analogy is about generating good and eliminating evil, the second focuses on eliminating evil, and the third focuses on generating good. These meanings are the same, so there is no repetition. Therefore, what you are saying now below. This is the third conclusion, without repetition. At that time, what Manjusri (Manjusri, symbol of wisdom) said below. The third is to understand and initiate. At that time, what the World Honored One said below. The fourth is to conclude the beginning. First, it is addressed to Kasyapa (Kasyapa, one of the ten great disciples of the Buddha), then to Manjusri in the middle, and now the practice of wisdom ends, returning to Kasyapa, a good beginning and a good end. What Kasyapa said to the Buddha below. This is the second explanation of the name of practice. Question: Why are the names of practice explained after the precepts and wisdom practices, but not after the samadhi practice? Answer: Since the beginning and the end have been explained, the middle is omitted. The current text is divided into four parts. First, the Buddha summarizes and connects, then concludes. Now is the first part, Kasyapa asks. Second, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) concludes separately. Third, Kasyapa asks again. Fourth, the Tathagata reveals the conclusion. Next is the fifth practice. These five practices were originally spoken for five kinds of sick people in the place of practice. People of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) can have the meaning of practice. That is, Sravakas (Sravaka, 'hearer' or 'disciple') and Pratyeka-buddhas (Pratyeka-buddha, 'solitary Buddha'), after hearing this, can follow it, so it is called holy practice. There are also some Bodhisattvas (Bodhisattva, enlightenment being) with dull faculties, who also call it holy practice when they practice in order. If it is practiced by all the Buddhas and World Honored Ones, it is called holy practice. This is the conclusion of the perfect practice. The Tathagata practices it, so he does not treat it. Whether encountered or not, it can be cured. This is the true conclusion of this person and this Dharma (Dharma, the teachings of the Buddha) gate. In ancient times, I have not seen such a concluding remark, so I do not make two explanations of separate and perfect teachings. If people of the Two Vehicles and people with dull faculties practice in a sick place, and hear the Buddha say this Dharma gate, they can be cured if they practice, and they cannot be cured if they do not practice. This is the conclusion of the order. Good man, what is below is the Bodhisattva. Second, explain the fruit of the wisdom practice, the scripture is divided into five parts. One is to advocate the name of the ground. The second is to explain the meaning of the ground. The third is to explain the substance of the ground. The fourth is to explain the function of the ground. The fifth is to conclude that the lower ground is compared to the upper ground. In the initial scripture, the old explanation believes that the fruit of wisdom obtains two grounds, namely the fearless ground. From the first ground to the sixth ground. From the seventh ground to the Dharma Cloud Ground, named the Free King Ground. The reason why the fruit of the two grounds is obtained is because the wisdom practice cuts off afflictions, and the passage is fast and agile. Now it is not considered like this. And if the precepts and samadhi practices do not cut off delusions, and the passage is slow, what should be said? The old explanation, unmoving
。堪忍。皆是初地一體異名。若其同是戒定之果。何不二地通至法雲。今明只是一地自在往生。乃是無畏用不應更開。善男子若有菩薩去。是第二釋地義。此文與十地經合。彼解初地離五怖畏。今文亦然。在名小異意義則同。不畏貪恚下。無不活畏無死畏。不畏惡道下。無惡道畏。惡有二種下。無惡名畏。亦復不畏沙門下。無大眾威德畏。無死畏即常無不活惡道畏即樂無惡名畏即凈。無大眾畏即我。具四德無五怖。是故此地名無畏地。亦復不畏受二十五有去。第三明地體文為三。初出體所入位。次善男子住無畏下。出體所證三是名下結。初如文。次所證者。此地得二十五三昧。名諸三昧王。一切三昧悉入其中。即是中道第一義三昧。總攝諸三昧。所謂俗締三昧。真諦三昧。皆來攝屬故得稱王。一諦三諦即是其體。舊言二十五三昧斷三界惑故。六地菩薩名無畏地與羅漢齊。今不用之。若二乘斷二十五有得稱王者可言其齊。既不是王何得云齊。文云聖行者。諸佛所行。非諸聲聞緣覺境界。何得云齊。又六地菩薩斷三界惑。是通菩薩非此文意。諸師謬用全不相關。釋二十五三昧。具如法華玄文第四卷中。彼釋二十五名具四悉意。雖二十五無非是王。為辨異故立名不同即世界意。於二十五中。如日光月光等。即為人意。如不退
心樂等。即對治意。如常樂等。即第一義意。一一三昧通皆四意。一明諸有過患。所謂三惑。二本法功德。即修三諦三昧。三結行成。即三昧成入于初地。四慈悲破有謂得入初地。即能現於十法界身。遍入諸有令他破有。古人釋此全無片意(云云)。善男子菩薩入如是等諸三昧王下。第四明地用又二。初明力用自在。次明生用自在。初力用中三雙。一依正為一雙。須彌是依。眾生心是正。二自他為一雙。內他入己化己為他。三少多為一雙可見。次生用者。初總生諸處即十界處。次別生處即是十界。壞須彌包世界。散合十方而不染游。處地獄而不苦。即地之用。善男子菩薩成就去。是第五結下況高如文。問是諸菩薩功德悉等。云何復有高下不同。舊云。等中等悉同無別。等中不等故復淺深。興皇釋云。橫論一地具諸功德。豎論則有高下。橫豎亦復何定。亦如一物推倒即橫。捧起即豎(云云)。爾時眾中下是第二章嘆經。經詮聖行依教奉行。革凡成聖故可稱歎。文為四。一無垢嘆教。二如來述嘆。三迦葉自誓。四如來述誓。嘆教為二。先經家敘。次正嘆教。初經家敘內德外儀。初內中有大威德者。總論無畏地之體用。威是外用德是內證。備內外德故言具大威德。大神通者。即嘆外用。如自在地有吹山覆海之用。得大總持者
【現代漢語翻譯】 現代漢語譯本 心樂等等，這是對治（duìzhì）之意。如常樂等等，這是第一義（dì yī yì）之意。每一個三昧（sānmèi）都通達這四種意義：一是說明諸多的過患，也就是指三惑（sān huò）；二是根本法的功德，也就是修習三諦（sān dì）三昧；三是結行成就，也就是三昧成就而進入初地（chū dì）；四是慈悲破有，也就是證入初地，就能顯現於十法界身（shí fǎ jiè shēn），遍入各種存在，使他人破除對存在的執著。古人解釋這些完全沒有片面的意思。 『善男子，菩薩進入這些三昧王（sānmèi wáng）之後』，第四部分說明地的作用，又分為兩部分：一是說明力用自在，二是說明生用自在。初力用中分為三雙：一是依正為一雙，須彌山（xū mí shān）是依報，眾生心是正報；二是自他為一雙，內是他入己，化己為他；三是少多為一雙，顯而易見。其次是生用，首先是總生諸處，也就是十界（shí jiè）之處；其次是別生處，也就是十界。壞須彌山，包容世界，散佈聚合於十方而不被沾染，游處於地獄而不覺苦，這就是地的作用。 『善男子，菩薩成就去』，這是第五部分，總結並襯托高妙之處，如經文所說。問：『這些菩薩的功德都相等，為什麼又有高下不同呢？』舊說：『等中等悉同無別，等中不等故復淺深。』興皇（Xīng huáng）解釋說：『橫向來說，一地具備各種功德；縱向來說，則有高下。』橫向和縱向又有什麼定論呢？也像一物，推倒就是橫向，捧起就是縱向。 『爾時眾中下』，這是第二章，讚歎經典。經典詮釋聖人的行為，依教奉行，革除凡俗成就聖賢，所以可以稱讚。文分為四部分：一、無垢贊教；二、如來述嘆；三、迦葉（Jiāyè）自誓；四、如來述誓。讚歎教法分為兩部分：先是經家敘述，其次是正式讚歎教法。初經家敘述內德外儀，初內中有大威德者，總論無畏地（wú wèi dì）的體用。威是外用，德是內證，具備內外之德，所以說具有大威德。大神通者，就是讚歎外用，如自在地（zì zài dì）有吹山覆海的作用。得大總持（zǒng chí）者。
【English Translation】 English version 'Xin Le (Joy of Mind)' and so on, this is the meaning of 'antidote' (duìzhì). 'Chang Le (Constant Joy)' and so on, this is the meaning of 'first principle' (dì yī yì). Each Samadhi (sānmèi) penetrates all four meanings: first, it explains the many faults, which refer to the three confusions (sān huò); second, it explains the merits of the fundamental Dharma, which is the practice of the Three Truths (sān dì) Samadhi; third, it explains the accomplishment of practice, which is the Samadhi's accomplishment leading to the first ground (chū dì); fourth, it explains compassion breaking through existence, which is entering the first ground, enabling the manifestation of the Ten Dharma Realm bodies (shí fǎ jiè shēn), universally entering all existences, enabling others to break through their attachment to existence. The ancients' explanations of these completely lacked a one-sided view. 'Good man, after the Bodhisattva enters these Samadhi Kings (sānmèi wáng),' the fourth part explains the function of the ground, which is divided into two parts: first, it explains the freedom of power and function; second, it explains the freedom of production and function. The initial power and function are divided into three pairs: first, environment and proper are a pair, Mount Sumeru (xū mí shān) is the dependent retribution, and sentient beings' minds are the proper retribution; second, self and other are a pair, internally the other enters the self, transforming the self into the other; third, few and many are a pair, which is obvious. Next is the production and function, first is the general production of all places, which are the places of the Ten Realms (shí jiè); second is the separate production of places, which are the Ten Realms. Destroying Mount Sumeru, encompassing the world, scattering and gathering in the ten directions without being tainted, dwelling in hell without feeling suffering, this is the function of the ground. 'Good man, the Bodhisattva accomplishes going,' this is the fifth part, summarizing and highlighting the sublime, as the scripture says. Question: 'The merits of these Bodhisattvas are all equal, why are there differences in high and low?' The old saying: 'Equality within equality is completely the same without difference, inequality within equality therefore has shallowness and depth.' Xing Huang (Xīng huáng) explains: 'Horizontally speaking, one ground possesses all merits; vertically speaking, there are high and low.' What fixed conclusion is there for horizontal and vertical? It is also like an object, pushing it down is horizontal, lifting it up is vertical. 'At that time, the assembly below,' this is the second chapter, praising the scripture. The scripture interprets the actions of sages, following the teachings and practicing, reforming the mundane and accomplishing sagehood, therefore it can be praised. The text is divided into four parts: first, immaculate praise of the teachings; second, the Tathagata's (Rúlái) narration of praise; third, Kashyapa's (Jiāyè) self-vow; fourth, the Tathagata's narration of the vow. The praise of the teachings is divided into two parts: first, the scripture writer narrates, second, the formal praise of the teachings. The initial scripture writer narrates inner virtue and outer demeanor, initially those with great power and virtue internally, generally discussing the substance and function of the fearless ground (wú wèi dì). Power is the outer function, virtue is the inner realization, possessing both inner and outer virtue, therefore it is said to possess great power and virtue. Those with great supernatural powers, this is praising the outer function, such as the free ground (zì zài dì) having the function of blowing mountains and overturning seas. Those who obtain great Dharani (zǒng chí).
。得二十五三昧王持諸三昧。得無所畏者備如佛說。上諸功德皆悉具足。即從座起是敘外儀。世尊下。是正嘆教又二。先領佛旨結下況高。百千功德。次嘆上說次第不次第別圓之教。何故謂佛菩薩不如大乘。大乘是佛母。母能生子則教可尊崇。文云。方等力故能生諸佛。若就道不自弘。佛能說教則佛勝於教。佛能弘教此就化他。教能生佛此就自行。藏王所嘆舉自行邊。時佛贊言下。二如來述嘆爲三。謂述釋結。述如文。釋中法說開譬合譬。開善謂譬五時教。佛合牛。出十二部經指初教。修多羅指般若。言修多羅是法本。般若是行本故。方等指凈名思益。稱歎菩薩故。般若是法華。法華明平等大慧。大慧只是般若。涅槃可解。又云。般若始在十二年中。終則鄰于涅槃乃在法華之後。引釋論畢竟品為證。若爾修多羅是凈名。方等即法華。般若即般若。招提云。前三明教。后二明理。前三教者。十二部即小乘藏。修多羅即雜藏。方等即菩薩藏。佛教不出此三故。后二理者。般若是因涅槃是果。行般若因得涅槃果。興皇云。佛說法即是十二部經。學此十二即了修多羅。知諸法本即達方等。達方等故生於般若。般若生故能了涅槃。觀師云。此並從多之少從廣至略。初嘆十二部。十二部通於小大。此則是總。更別嘆修多羅。修多羅
【現代漢語翻譯】 現代漢語譯本 獲得二十五種三昧王（Samadhi Raja，禪定之王），持有各種三昧。獲得無所畏懼的境界，如同佛陀所說。以上各種功德全部具足。隨即從座位上站起，這是敘述外在的威儀。 『世尊』以下，是正式讚歎教法，分為兩部分。首先領會佛的旨意，總結下文，彰顯其高妙。具有百千種功德。其次讚歎上文所說的次第教、不次第教、別教、圓教。 為什麼說佛菩薩不如大乘（Mahayana，廣大的乘具，能運載無量眾生到達彼岸的教法）？因為大乘是佛的母親。母親能夠生下兒子，所以教法值得尊崇。經文中說：『因為方等（Vaipulya，廣大的，平等的）的力量，能夠生出諸佛。』如果從道本身來說，道不自己弘揚。佛能夠宣說教法，那麼佛勝過教法。佛能夠弘揚教法，這是就化度他人而言。教法能夠生出佛，這是就自身修行而言。藏王（藏地的國王）所讚歎的是自身修行方面。 『時佛贊言』以下，如來（Tathagata，如實而來的人）的述說讚歎分為三部分，即述說、解釋、總結。述說如經文所示。解釋中，有法說、開譬、合譬。開譬是指佛陀的五時教法。佛陀比喻為牛。『出十二部經』，指的是最初的教法。『修多羅（Sutra，經）』指的是般若（Prajna，智慧）。說『修多羅是法的根本』，因為般若是修行的根本。 『方等』指的是《維摩詰經（Vimalakirti Nirdesa Sutra）》、《思益經（Sri-mala-devi-simhanada-sutra）》，因為稱讚菩薩的緣故。『般若』指的是《法華經（Lotus Sutra）》。《法華經》闡明平等大慧。大慧只是般若。『涅槃（Nirvana，寂滅）』可以理解。 又有人說，般若開始於十二年中，結束則鄰近涅槃，乃是在《法華經》之後。引用《釋論》的《畢竟品》作為證據。如果這樣，『修多羅』就是《維摩詰經》，『方等』就是《法華經》，『般若』就是般若。招提寺的說法是，前三者闡明教法，后二者闡明理。前三教法，即十二部經是小乘藏，修多羅是雜藏，方等是菩薩藏。佛教不出這三種。 后二理，般若是因，涅槃是果。修行般若因，得到涅槃果。興皇法師說，佛所說的法就是十二部經，學習這十二部經就瞭解了修多羅，知道諸法的根本就通達了方等，通達方等就生出般若，般若生出就能了悟涅槃。觀師的觀點是，這些都是從多到少，從廣到略。最初讚歎十二部經，十二部經通於小乘和大乘，這是總說。再分別讚歎修多羅。
【English Translation】 English version Gaining the twenty-five Samadhi Rajas (Samadhi Raja, King of Samadhis), holding all kinds of samadhis. Obtaining fearlessness, just as the Buddha said. All the above merits are fully possessed. Then, rising from the seat, this describes the external demeanor. From 'World Honored One' onwards, it is the formal praise of the teachings, divided into two parts. First, understanding the Buddha's intention, summarizing the following text, highlighting its excellence. Possessing hundreds of thousands of merits. Second, praising the above-mentioned sequential teachings, non-sequential teachings, distinct teachings, and perfect teachings. Why is it said that Buddhas and Bodhisattvas are not as good as Mahayana (Mahayana, the great vehicle, which can carry countless beings to the other shore of liberation)? Because Mahayana is the mother of the Buddhas. A mother can give birth to a son, so the teachings are worthy of respect. The scripture says: 'Because of the power of Vaipulya (Vaipulya, vast, equal), it can give birth to all Buddhas.' If speaking from the perspective of the path itself, the path does not promote itself. If the Buddha can proclaim the teachings, then the Buddha surpasses the teachings. The Buddha can promote the teachings, this is in terms of transforming others. The teachings can give birth to the Buddha, this is in terms of self-cultivation. The praise of the King of Tibet focuses on the aspect of self-cultivation. From 'Then the Buddha praised' onwards, the Tathagata's (Tathagata, one who comes as the truth) narration and praise are divided into three parts, namely narration, explanation, and conclusion. The narration is as shown in the scripture. In the explanation, there are Dharma talk, opening parables, and combining parables. Opening parables refers to the Buddha's five periods of teaching. The Buddha is likened to a cow. 'The emergence of the twelve divisions of scriptures' refers to the initial teachings. 'Sutra (Sutra, scripture)' refers to Prajna (Prajna, wisdom). It is said that 'Sutra is the root of the Dharma' because Prajna is the root of practice. 'Vaipulya' refers to the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra), and the Sri-mala-devi-simhanada-sutra (Sri-mala-devi-simhanada-sutra), because of the praise of Bodhisattvas. 'Prajna' refers to the Lotus Sutra (Lotus Sutra). The Lotus Sutra elucidates equal great wisdom. Great wisdom is simply Prajna. 'Nirvana (Nirvana, extinction)' can be understood. Some also say that Prajna begins in the twelfth year and ends near Nirvana, after the Lotus Sutra. Citing the 'Ultimately' chapter of the Shastra as evidence. If so, 'Sutra' is the Vimalakirti Sutra, 'Vaipulya' is the Lotus Sutra, and 'Prajna' is Prajna. The saying of Zhaoti Temple is that the first three explain the teachings, and the latter two explain the principle. The first three teachings, namely the twelve divisions of scriptures, are the Hinayana collection, Sutra is the miscellaneous collection, and Vaipulya is the Bodhisattva collection. Buddhism does not go beyond these three. The latter two principles, Prajna is the cause, and Nirvana is the result. Cultivating the cause of Prajna, one obtains the result of Nirvana. Master Xinghuang said that the Dharma spoken by the Buddha is the twelve divisions of scriptures, learning these twelve divisions of scriptures understands the Sutra, knowing the root of all Dharmas understands Vaipulya, understanding Vaipulya gives rise to Prajna, and the arising of Prajna enables one to realize Nirvana. Master Guan's view is that these are all from many to few, from broad to concise. Initially praising the twelve divisions of scriptures, the twelve divisions of scriptures are common to Hinayana and Mahayana, this is a general statement. Then separately praising the Sutra.
又通。更別嘆方等。方等未為希有。復別嘆般若。于般若中更別嘆涅槃一句佛性。如從牛出乳。乃至醍醐。則涅槃為最。義皆不然。何者十二部經通於大小。豈獨是小乘。又十二部謂是初者。小非初說故不可用。復何故以修多羅為般若。余經豈無長行耶。復何故以般若為法華名不相應義云何會。假使以般若鄰于涅槃。般若則是第四時教。復違爾五時次第。招提三教兩理者。此文是述其嘆教何故喻理。縱如招提所說乃嘆他經非嘆今教。興皇所說乃生解次第復非嘆教。藏王云。諸佛雖有無量功德。故不如是大般涅槃。從教生解非文所嘆。若觀師所說。從廣至略而為最勝。文云。醍醐最上一切諸藥悉入其中。廣豈過此。既其是廣可不被嘆。諸師皆欲包括收攝。不覺咫尺漏失正宗。邯鄲學步兩無所獲(云云)。今但依經即如藏王。聞佛說于次第之別不次第圓次第之教。能生漸行菩薩功德。不次第教。能生一切諸佛功德。歡喜踴躍雙嘆兩教。佛助其喜還述嘆之。若次第相生窮玄極妙更加稱美。牛者即涅槃教主。乳者戒聖行。酪者定聖行。生酥者四諦慧聖行。熟酥者二諦慧聖行。醍醐者一實諦慧聖行。如五味次第宗于醍醐。五行轉深極於一實故。言最勝最上。此即述其嘆次第教。若單說實慧一慧一切慧慧為法界攝一切慧。不由次第
【現代漢語翻譯】 現代漢語譯本 還有人進一步辯解說，應該特別讚歎方等（Vaipulya，廣大的）經典。但方等經典並非最稀有殊勝的。又有人進一步讚歎般若（Prajna，智慧）經典，在般若經典中又特別讚歎涅槃（Nirvana，寂滅）經典中關於佛性（Buddha-nature）的論述，就像從牛身上產出乳，乃至提煉出醍醐（ghrta-mandala，最上妙味）。因此認為涅槃經典最為殊勝。這些說法都不對。為什麼呢？因為十二部經（dvadasanga-buddhavacana，佛經的十二種分類）通用於大乘和小乘，難道僅僅是小乘經典嗎？而且，如果說十二部經是最初的教法，那也不對，因為小乘並非最初宣說的教法，所以這種說法不可取。又為什麼把修多羅（Sutra，經）等同於般若經典呢？難道其他經典就沒有長行（散文體）部分嗎？又為什麼用法華（Saddharma Pundarika，妙法蓮華）來命名般若經典呢？名稱和意義不相符，又該如何解釋呢？假設認為般若經典鄰近涅槃經典，那麼般若經典就是第四時教（佛教的教化時期），這又違背了你所說的五時次第。招提寺（一個寺廟的名稱）的三教兩理的說法，這段文字是敘述他們讚歎教法，為什麼要用理來比喻呢？縱然如招提寺所說，那也是讚歎其他經典，而不是讚歎現在的教法。興皇（人名）所說的只是產生理解的次第，也不是讚歎教法。藏王（人名）說，諸佛雖然有無量的功德，但不如大般涅槃（Maha-parinirvana）經典。這是從教法產生理解，而不是經文所讚歎的內容。如果按照觀師（人名）所說，從廣到略才是最殊勝的，但經文中說，醍醐是最上的，一切藥物都包含在其中，還有什麼比這更廣大的呢？既然是最廣大的，難道不應該被讚歎嗎？各位法師都想包括和收攝一切，卻沒有注意到近在咫尺的正宗已經遺漏了。這就像邯鄲學步，結果兩樣都沒學到（等等）。現在我只依據經文，就像藏王一樣，聽聞佛陀宣說次第之別、不次第圓次第之教，能產生漸行菩薩（Bodhisattva，菩薩）的功德，不次第教，能產生一切諸佛的功德，因此歡喜踴躍，同時讚歎這兩種教法。佛陀也贊助他們的喜悅，並反過來敘述讚歎之情。如果次第相生，窮盡玄妙，就更加稱讚美好了。牛，就是涅槃教的教主。乳，就是戒聖行（sila-arya-marga）。酪，就是定聖行（samadhi-arya-marga）。生酥，就是四諦慧聖行（satya-jnana-arya-marga）。熟酥，就是二諦慧聖行（satya-jnana-arya-marga）。醍醐，就是一實諦慧聖行（eka-satya-jnana-arya-marga）。就像五味次第最終歸於醍醐一樣，五行（指五種修行階段）逐漸深入，最終達到一實之境，所以說是最殊勝最上的。這正是敘述他們讚歎次第教。如果只說實慧、一慧、一切慧，智慧被法界（Dharmadhatu，宇宙萬法所依之處）所攝，一切智慧，都不需要通過次第。
【English Translation】 English version Furthermore, some argue that the Vaipulya (extensive) sutras should be particularly praised. However, the Vaipulya sutras are not the most rare and supreme. Others further praise the Prajna (wisdom) sutras, and within the Prajna sutras, they especially praise the discourse on Buddha-nature in the Nirvana (extinction) sutras, just as milk is produced from a cow, and ghee (the finest flavor) is extracted. Therefore, they consider the Nirvana sutras to be the most supreme. These statements are incorrect. Why? Because the twelve divisions of scriptures (dvadasanga-buddhavacana, twelve categories of Buddhist scriptures) are applicable to both Mahayana and Hinayana, so are they only Hinayana sutras? Moreover, if it is said that the twelve divisions of scriptures are the initial teachings, that is also incorrect, because Hinayana is not the initially preached teaching, so this statement is unacceptable. Furthermore, why equate Sutra (scripture) with Prajna sutras? Do other scriptures not have prose sections? Also, why use Saddharma Pundarika (Lotus Sutra) to name the Prajna sutras? The name and meaning do not match, so how should this be explained? Assuming that the Prajna sutras are adjacent to the Nirvana sutras, then the Prajna sutras are the teachings of the fourth period (of Buddhist teaching), which contradicts your stated five periods of sequence. The theory of three teachings and two principles of Zhao Ti Temple (name of a temple), this passage describes their praise of the teachings, why use principle as a metaphor? Even if it is as Zhao Ti Temple says, it is praising other scriptures, not praising the current teachings. What Xing Huang (person's name) said is only the sequence of generating understanding, not praising the teachings. Zang Wang (person's name) said that although the Buddhas have immeasurable merits, they are not as good as the Maha-parinirvana (Great Nirvana) sutra. This is generating understanding from the teachings, not the content praised by the scripture. If according to what Master Guan (person's name) said, from extensive to concise is the most supreme, but the scripture says that ghee is the most supreme, and all medicines are contained within it, what is more extensive than this? Since it is the most extensive, should it not be praised? All the Dharma masters want to include and encompass everything, but they have not noticed that the orthodox tradition is lost right under their noses. This is like learning to walk in Handan, and in the end, learning nothing (etc.). Now I only rely on the scriptures, just like Zang Wang, hearing the Buddha preach the difference between sequential, non-sequential, and complete sequential teachings, which can generate the merits of gradual practice Bodhisattvas (Bodhisattva, enlightened beings), and non-sequential teachings can generate the merits of all Buddhas, therefore rejoicing and praising both teachings at the same time. The Buddha also supports their joy and in turn narrates the praise. If the sequential generation is exhaustive and profound, it is even more praised and beautiful. The cow is the lord of the Nirvana teaching. Milk is the sila-arya-marga (precept-noble path). Curd is the samadhi-arya-marga (meditation-noble path). Raw butter is the satya-jnana-arya-marga (four truths-wisdom-noble path). Cooked butter is the satya-jnana-arya-marga (two truths-wisdom-noble path). Ghee is the eka-satya-jnana-arya-marga (one truth-wisdom-noble path). Just as the five flavors ultimately return to ghee, the five practices (referring to the five stages of practice) gradually deepen and ultimately reach the state of oneness, so it is said to be the most supreme and highest. This is precisely describing their praise of the sequential teaching. If only real wisdom, one wisdom, and all wisdom are spoken of, wisdom is encompassed by the Dharmadhatu (the place where all phenomena in the universe depend), and all wisdom does not need to go through sequence.
。佛即醍醐最上最妙。一切諸藥悉入其中。如來即是人醍醐也。一實諦者是法醍醐。醍醐之人說醍醐法。醍醐之法或醍醐人。人之與法一而無二。中間諸法無不醍醐。次第一實一而無二。嘆五行之一實。即是嘆一實之五行。作此釋者次第嘆教二義皆成。若望一期教次第者。從佛出十二部者即指華嚴。華嚴最初是十二部。修多羅者即三藏中之一藏。物不堪大即為說小。方等之教折小彈偏嘆大褒圓。般若之教三人同聞專歸一實。引小歸大接偏成圓。及住方便未證小果許其通學摩訶衍道。大般涅槃尊極之教。已住小果斥廢三修說勝常樂。若爾何以不說法華。法華破小果滅化城引入寶所與涅槃同。又迦葉如來二萬燈明皆說法華。以為極唱不說涅槃。今此釋迦惡世垂跡宜以異名。顯于常樂。兩教同極不言法華意在於此。又前番小熟者以法華熟之。后番未熟更以般若洮汰。今涅槃熟之。釋論云。般若至法華后即此義也。又嘆此教與一期教亦不相乖。戒是聖行之首。又戒廣攝如文所說。與華嚴中初照義同。定聖行正與修多羅中定藏義合。四諦慧行以大涅槃三修斥小無漏之非。與方等彈訶義合。二諦慧行真俗相即正與摩訶衍即色即空義合。一實諦慧行即涅槃教。可知一期一經次第皆成。義不相違。以是義故下。第三結嘆。迦葉白佛下。
第三迦葉自誓。文為三。一領旨。二憫他。三自誓。自誓為四。一誓以正報皮骨以為紙筆傳持五行。二誓以依報財力充足飽滿令得宣行。三誓以智力折伏攝受。四誓于同好傾盡三業而宗事之。爾時佛贊下。第四佛述其誓。又為三。一讚。二記。三證。此初贊也。汝今下是記。記文有三。一記超越行。二記成道果。三記轉法輪。三乃往下引證。一引昔。次證今。初舉昔中有三。一陳菩薩昔行。二者諸天謀議。三者[稫-禾+彳]試陳解。初昔行如文。我修如是下。諸天謀議。二輪者福慧也。大仙我當與汝俱往下。是第三[稫-禾+彳]試。先譬燒打磨三試。次合三試者。一說半偈試有智無智。苦知文義未盡即是有智。若不知者即是無智。二示可畏身試有畏無畏。若心堅固不生怖畏。若其浮弱即生怖畏。三從索身試其能捨不捨(云云)。半偈者。但說無常一邊。不說常邊故言半偈。有為三相何故但明生滅而不言住。一解四句偈迮是故略之。問若略何不略餘字。答此復有義。住法不顯生滅遷謝。但明始終中間宜略。問三相遷法那得有住。住即是常常即不遷。又與無常異。答言。是無常之住並三相自是無常而有無常之住。亦應有無住之常(云云)。文云。所說空義此偈明無常那得是空。舊解。無常未是空。但是空方便后云得空
【現代漢語翻譯】 現代漢語譯本 第三迦葉（Kāśyapa，人名，意為飲光）自己發誓。內容分為三部分。一、領受佛的旨意。二、憐憫他人。三、自己發誓。自己發誓又分為四個方面。一、發誓用自己的正報之身，即皮骨，作為紙筆，來傳持五行（指五種修行）。二、發誓用自己的依報，即充足的財力，使佛法得以宣揚。三、發誓用自己的智慧力量來折服和攝受眾生。四、發誓對於志同道合的人，傾盡身口意三業來宗奉和侍奉他們。 當時佛讚歎說（下文）。第四部分是佛敘述迦葉的發誓。又分為三個方面。一、讚歎。二、授記。三、作證。這裡是最初的讚歎。『你現在（下文）』是授記。授記的內容有三個方面。一、授記超越的修行。二、授記成就的道果。三、授記轉法輪。第三部分是往下引證。一、引證過去的事情。其次是證明現在的事情。最初舉出過去的事情，其中有三個方面。一、陳述菩薩過去的行為。二、諸天的謀劃。三、[稫-禾+彳]（無法確定，疑似為「試」的異體字）驗和解釋。最初的過去行為如經文所說。『我修行如此（下文）』是諸天的謀劃。二輪指的是福慧。『大仙，我應當與你一同前往（下文）』是第三個[稫-禾+彳]驗。先用燒、打、磨三種方式來試驗。其次是結合這三種試驗。一、說半偈來試驗是否有智慧。如果知道文義沒有窮盡，就是有智慧。如果不知道，就是沒有智慧。二、示現可怕的身軀來試驗是否有畏懼。如果內心堅定，不生怖畏。如果內心浮弱，就會產生怖畏。三、向他索取身體來試驗他能否捨棄（云云）。 半偈指的是隻說了無常的一面，沒有說常的一面，所以說是半偈。有為法有三種相狀，為什麼只說明生滅而不說住？一種解釋是四句偈過於狹窄，所以省略了。問：如果省略，為什麼不省略其他的字？答：這又有其他的含義。『住』法不顯現生滅遷謝，只說明始終，中間可以省略。問：三種相狀是遷變的法，怎麼會有『住』？『住』就是常，常就是不遷變，又與無常相異。答：這是無常之『住』，連同三種相狀本身就是無常，而有無常之『住』。也應該有無『住』之常（云云）。經文說：『所說的空義，此偈說明無常，怎麼會是空？』舊的解釋是：無常還不是空，只是空的方便，後來才能證得空。
【English Translation】 English version The Third Kāśyapa (Kāśyapa, a name meaning 'light drinker') makes his own vow. The text is in three parts. First, receiving the Buddha's decree. Second, pitying others. Third, making his own vow. The self-vow is further divided into four aspects. First, vowing to use his own retribution body, that is, his skin and bones, as paper and pen to transmit and uphold the five practices (referring to five types of cultivation). Second, vowing to use his own dependent retribution, that is, sufficient wealth, to enable the Dharma to be proclaimed. Third, vowing to use his wisdom and strength to subdue and embrace sentient beings. Fourth, vowing to devote his three karmas of body, speech, and mind to those who share the same aspirations, and to venerate and serve them. At that time, the Buddha praised (below). The fourth part is the Buddha's narration of Kāśyapa's vow. It is also divided into three aspects. First, praise. Second, prediction. Third, attestation. This is the initial praise. 'You now (below)' is the prediction. The content of the prediction has three aspects. First, predicting the transcendent practice. Second, predicting the achieved fruit of the path. Third, predicting the turning of the Dharma wheel. The third part is to cite evidence below. First, citing past events. Second, proving present events. Initially, past events are cited, which have three aspects. First, stating the past actions of the Bodhisattva. Second, the deliberations of the devas. Third, [稫-禾+彳] (unable to determine, suspected to be a variant of 'test') verification and explanation. The initial past actions are as stated in the scripture. 'I practice thus (below)' is the deliberation of the devas. The two wheels refer to merit and wisdom. 'Great Immortal, I should go with you (below)' is the third [稫-禾+彳] test. First, use burning, beating, and grinding to test. Second, combine these three tests. First, speaking half a verse to test whether there is wisdom. If one knows that the meaning of the text is not exhausted, then one has wisdom. If one does not know, then one has no wisdom. Second, showing a terrifying body to test whether there is fear. If the mind is firm, no fear arises. If the mind is weak, fear arises. Third, asking for his body to test whether he can give it up (etc.). Half a verse refers to only saying the impermanent side, not saying the permanent side, so it is called half a verse. Conditioned dharmas have three characteristics, why only explain arising and ceasing and not dwelling? One explanation is that the four-line verse is too narrow, so it is omitted. Question: If omitting, why not omit other words? Answer: This has other meanings. The 'dwelling' dharma does not reveal arising, ceasing, and changing, only explaining the beginning and the end, the middle can be omitted. Question: The three characteristics are changing dharmas, how can there be 'dwelling'? 'Dwelling' is permanence, permanence is unchanging, and it is different from impermanence. Answer: This is the impermanent 'dwelling', along with the three characteristics themselves are impermanent, and there is impermanent 'dwelling'. There should also be non-'dwelling' permanence (etc.). The text says: 'The emptiness meaning spoken, this verse explains impermanence, how can it be emptiness?' The old explanation is: impermanence is not yet emptiness, but only a convenient means to emptiness, and later one can attain emptiness.
。一解不然。只無常即是空之異名。大品云。無常即動相。動相即空相。凈名云。不生不滅是無常義。今亦無常是不生不滅義。文云。寂滅為樂者。涅槃之體非生非滅。今此既云寂滅為樂。亦得生滅。生已寂滅。生為樂不。答任道者是例不任則不例。生起相滅除相正取除生除滅是寂滅樂。生是起相涅槃無生是故不例。超越十二劫者。出曜佛藏等經。皆云超九劫。或云。根緣不同佛為增減說之。次善男子汝今亦爾下。證今(云云)。
大般涅槃經疏卷第十六 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十七
隋章安頂法師撰
唐天臺沙門湛然再治
梵行品
諸師。謂梵行四心為體。聖行三品為體。引經云。說四無量是梵天道名轉梵輪。說四諦是第一義天道名轉法輪。又師言。慧定戒為梵行體。七善悉知知即慧也。四心是十二門禪即定也。后明持戒得失即是戒也。若然與聖行何異。異者梵是化他聖是自行聖。以慧為正。戒定相成梵以戒為正慧定相成。聖是聖人所行。梵是凈道。道通凡聖。聖先戒后慧。梵先慧后戒。是為梵聖異也。又師言。因果是梵行體。梵者言凈是涅槃因。能得涅槃故以因果為梵行體。義皆不然。若四心為體。斯乃梵天道。非大
【現代漢語翻譯】 現代漢語譯本：一種解釋不然。僅僅是無常就是空的另一種說法。《大品般若經》說：『無常即是動相，動相即是空相。』《維摩詰經》說：『不生不滅是無常的意義。』現在也說無常是不生不滅的意義。』經文說：『寂滅為樂』，涅槃的本體非生非滅。現在這裡既然說寂滅為樂，也可以說是生滅。生之後寂滅。生是快樂嗎？』回答說：『隨順道理的可以作為例子，不隨順道理的則不可以作為例子。』生起之相，滅除之相，正是去除生去除滅，這就是寂滅之樂。生是生起之相，涅槃沒有生，所以不可以作為例子。超越十二劫，在《出曜經》、《佛藏經》等經典中，都說超越九劫。或者說，根器和因緣不同，佛陀爲了適應不同情況而增減說法。接下來『善男子，你現在也是這樣』，證明現在（也是如此）。
《大般涅槃經疏》卷第十六 大正藏第38冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十七
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
梵行品
諸位法師認為，梵行以四無量心為體，聖行以三品為體。引用經典說：『宣說四無量心是梵天之道，名為轉梵輪。宣說四諦是第一義天之道，名為轉法輪。』又有法師說，慧、定、戒為梵行的本體。七善悉知，知就是慧。四心是十二門禪，就是定。後面說明持戒的得失，就是戒。如果這樣，那麼梵行與聖行有什麼不同呢？不同之處在於，梵是化他（教化他人），聖是自行（自己修行）。聖行以慧為主要，戒和定相互成就；梵行以戒為主要，慧和定相互成就。聖行是聖人所行，梵行是清凈之道，道可以通達凡夫和聖人。聖行是先戒后慧，梵行是先慧后戒。這就是梵行和聖行的不同之處。又有法師說，因果是梵行的本體。梵的意思是清凈，是涅槃的因，能夠得到涅槃，所以以因果為梵行的本體。這些說法都不對。如果以四心為體，這只是梵天之道，不是大
【English Translation】 English version: One explanation is not correct. Simply, 'impermanence' is another name for 'emptiness'. The Mahaprajnaparamita Sutra says: 'Impermanence is the characteristic of movement; the characteristic of movement is the characteristic of emptiness.' The Vimalakirti Sutra says: 'Non-arising and non-ceasing is the meaning of impermanence.' Now it is also said that impermanence is the meaning of non-arising and non-ceasing.' The text says: 'Nirvana is bliss,' the substance of Nirvana is neither arising nor ceasing. Now, since it is said here that Nirvana is bliss, it can also be said to be arising and ceasing. Is arising bliss?' The answer is: 'Those who follow the principle can be taken as examples; those who do not follow the principle cannot be taken as examples.' The characteristic of arising, the characteristic of ceasing, is precisely the removal of arising and the removal of ceasing; this is the bliss of Nirvana. Arising is the characteristic of arising; Nirvana has no arising, therefore it cannot be taken as an example. Transcending twelve kalpas, in the Udānavarga, Buddhabhadra Sutra, and other scriptures, it is said to transcend nine kalpas. Or it is said that the faculties and conditions are different, and the Buddha speaks of increasing or decreasing accordingly. Next, 'Good man, you are also like this now,' proves that now (it is also like this).
The Commentary on the Mahaparinirvana Sutra, Volume 16 Taisho Tripitaka, Volume 38, No. 1767, The Commentary on the Mahaparinirvana Sutra
The Commentary on the Mahaparinirvana Sutra, Volume 17
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
Chapter on Pure Conduct (Brahmacarya)
Various teachers believe that brahmacarya (梵行, pure conduct) takes the Four Immeasurables (catvāri apramāṇāni) as its substance, and āryamārga (聖行, noble conduct) takes the Three Grades as its substance. Quoting the sutra, 'Explaining the Four Immeasurables is the path of Brahma, called turning the Brahma wheel. Explaining the Four Noble Truths (catvāri āryasatyāni) is the path of the First Principle, called turning the Dharma wheel.' Another teacher says that wisdom (prajñā), concentration (samādhi), and precepts (śīla) are the substance of brahmacarya. The Seven Goodnesses are all knowing, and knowing is wisdom. The Four Minds are the Twelve Gates of Dhyana, which is concentration. Later, explaining the gains and losses of upholding the precepts is precepts. If so, what is the difference between brahmacarya and āryamārga? The difference is that brahmacarya is for transforming others, while āryamārga is for self-cultivation. Āryamārga takes wisdom as primary, with precepts and concentration complementing each other; brahmacarya takes precepts as primary, with wisdom and concentration complementing each other. Āryamārga is what the sages practice, while brahmacarya is the pure path, which can be accessed by both ordinary beings and sages. Āryamārga is precepts first, then wisdom; brahmacarya is wisdom first, then precepts. This is the difference between brahmacarya and āryamārga. Another teacher says that cause and effect are the substance of brahmacarya. Brahma means purity, which is the cause of nirvana, and can attain nirvana, so cause and effect are taken as the substance of brahmacarya. These explanations are all incorrect. If the Four Minds are taken as the substance, this is only the path of Brahma, not the great
涅槃。若三品為體。雖異聖行不出二乘。非大涅槃。因果為體者尚存因果。云何名凈非大涅槃。若非大涅槃是誰梵行名義無取故皆不用。今言梵者名凈。凈義有三。謂凈凈。不凈凈。非凈凈非不凈凈。云何凈凈。所謂七善四無量心三品六念。如是等法悉是出世涅槃凈道。今以梵行遍凈諸凈。文云。誰是一切諸善根本。當言慈是。是名凈凈。云何不凈凈。我說是慈有無量門。所謂。神通。調象。調狂。治眼。治創。慈游世間悲入湯鑊。慈善根力無所不現。使諸不凈悉皆得凈。是名不凈凈。云何非凈凈非不凈凈。所謂大乘大般涅槃。非因非果非自非他。非染非凈畢竟清凈。即是如來常樂我凈。文云。慈若有無是有是無是聲聞慈。慈若有無非有非無。如是之慈是如來慈。如來慈者乃是非凈凈非不凈凈。若此三慈縱橫並別。非妙非凈即一而三即三而一。不可思議。乃得名為清凈梵行。從三得名名梵行品。文為二。初明梵行。次嘆經。初梵行為三。先七善。次四心三持戒。初七善中二。初徴次釋。釋中三標釋結。標則標章。唱數列名。此七善者。前三通自他。次兩專自行。后兩是化他。若旁正言之。正是化他旁是自行。釋中二。初明別七善。次明圓七善。別七善中即為七章。初釋知法者。法通自他。以知法故能自行化他。此章亦
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana）。如果以三品（三種品類）為本體，即使有聖人的行為也超不出二乘（聲聞乘和緣覺乘），那就不是大涅槃。如果以因果為本體，那就還存在因果，怎麼能稱為『凈』，又怎麼能稱為大涅槃呢？如果不是大涅槃，那麼是誰的梵行呢？因為名義上沒有可取之處，所以都不能用。現在說的『梵』，意思是『凈』。『凈』有三種含義：凈凈、不凈凈、非凈凈非不凈凈。 什麼是凈凈？就是指七善法、四無量心、三品戒、六念等。這些法都是出世涅槃的清凈之道。現在用梵行來普遍清凈各種清凈之法。經文中說：『誰是一切善法的根本？』應當說是慈愛。這就是所謂的凈凈。 什麼是不凈凈？我說這種慈愛有無量的門徑，比如：神通、調伏大象、調伏瘋狂之人、治療眼睛、治療創傷。慈愛在世間遊走，悲憫進入湯鑊（比喻極度痛苦的境地）。慈善的根力和力量無處不在，使各種不凈都變得清凈。這就是所謂的不凈凈。 什麼是非凈凈非不凈凈？就是指大乘大般涅槃。它非因非果，非自非他，非染非凈，畢竟清凈。這就是如來的常樂我凈。經文中說：『慈愛如果是有或無，是有是無，那就是聲聞乘的慈愛。慈愛如果非有非無，那麼這種慈愛就是如來的慈愛。』如來的慈愛就是非凈凈非不凈凈。如果這三種慈愛縱橫交錯，並列又各不相同，非妙非凈，即一而三，即三而一，不可思議，才能被稱為清凈梵行。從這三種慈愛中得到名稱，所以叫做《梵行品》。 本文分為兩部分。首先闡明梵行，其次讚歎經典。闡明梵行又分為三個部分：首先是七善法，其次是四無量心，然後是三持戒。七善法又分為兩個部分：首先是提問，其次是解釋。解釋又分為三個部分：標示、解釋、總結。標示就是標明章節，唱出數列出名稱。這七善法，前三個通用於自利利他，中間兩個專門用於自行，后兩個是化他。如果從旁和正來說，正的是化他，旁的是自行。解釋又分為兩個部分：首先闡明各個七善法，其次闡明圓滿的七善法。闡明各個七善法又分為七個章節。首先解釋『知法者』。『法』通用於自利利他。因為知道法，所以能夠自行化他。這一章也...
【English Translation】 English version Nirvana. If it takes the three grades (three categories) as its substance, even the conduct of sages will not go beyond the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and it is not Great Nirvana. If it takes cause and effect as its substance, then cause and effect still exist. How can it be called 'pure' and how can it be called Great Nirvana? If it is not Great Nirvana, then whose Brahmacarya (pure conduct) is it? Because there is nothing to be taken in terms of name and meaning, it cannot be used. Now, the word 'Brahma' means 'pure'. 'Pure' has three meanings: pure purity, impure purity, and neither pure purity nor impure purity. What is pure purity? It refers to the seven good dharmas, the four immeasurable minds, the three grades of precepts, the six recollections, and so on. These dharmas are all pure paths to Nirvana that transcend the world. Now, Brahmacarya is used to universally purify all kinds of pure dharmas. The text says: 'Who is the root of all good dharmas?' It should be said that it is loving-kindness. This is what is called pure purity. What is impure purity? I say that this loving-kindness has immeasurable doors, such as: supernormal powers, taming elephants, taming madmen, healing eyes, and healing wounds. Loving-kindness wanders in the world, and compassion enters the boiling cauldron (a metaphor for extreme suffering). The roots and power of charity are present everywhere, making all impurities pure. This is what is called impure purity. What is neither pure purity nor impure purity? It refers to Mahayana Mahaparinirvana. It is neither cause nor effect, neither self nor other, neither defiled nor pure, and ultimately pure. This is the Tathagata's (如來) eternal bliss, self, and purity. The text says: 'If loving-kindness is existent or non-existent, is existent or non-existent, then it is the loving-kindness of the Śrāvakas (聲聞). If loving-kindness is neither existent nor non-existent, then this loving-kindness is the Tathagata's loving-kindness.' The Tathagata's loving-kindness is neither pure purity nor impure purity. If these three kinds of loving-kindness are intertwined, juxtaposed, and different from each other, neither wonderful nor pure, one and three, three and one, inconceivable, then it can be called pure Brahmacarya. The name is derived from these three kinds of loving-kindness, so it is called the 'Brahmacarya Chapter'. This text is divided into two parts. First, it explains Brahmacarya, and second, it praises the sutra. The explanation of Brahmacarya is divided into three parts: first, the seven good dharmas; second, the four immeasurable minds; and then the three precepts. The seven good dharmas are divided into two parts: first, the question; and second, the explanation. The explanation is divided into three parts: indication, explanation, and conclusion. Indication is to indicate the chapter, chant the numbers, and list the names. These seven good dharmas, the first three are common to self-benefit and benefiting others, the middle two are specifically for self-practice, and the last two are for transforming others. If speaking from the side and the right, the right is transforming others, and the side is self-practice. The explanation is divided into two parts: first, explaining the individual seven good dharmas; and second, explaining the complete seven good dharmas. Explaining the individual seven good dharmas is divided into seven chapters. First, explaining 'the one who knows the Dharma'. 'Dharma' is common to self-benefit and benefiting others. Because one knows the Dharma, one can practice for oneself and transform others. This chapter also...
有標釋結。初標如文。次釋中二。先列。次釋。釋中十二部經為十二段。初云修多羅者。舊云。無翻五義訓釋。或云。契經是用此代彼。或云。契經是正翻。開善云。但通無別。莊嚴云。有別即是偈頌長行。引成論云。祇夜頌修多羅。祇夜者。具足應雲路伽祇夜。祇夜翻為句亦云頌。開善云等句。莊嚴云等頌光宅云重頌。是頌長行之偈。受記者。梵雲和伽羅那。論云解義經。此翻受記。即授六道三乘等記。伽陀經。一云不等句。二云不等頌。三云直偈。即孤起偈。所言除修多羅者。除別相被頌長行。又言及諸戒律者。又除戒律中有此偈。知前有長行。無長行者即是孤起。優陀那。論云。無頌之長行。經云。無問自說因緣。此偈出法句。尼陀那論云。本末次第即因緣經阿波陀那。論云。即譬喻經。伊帝目多伽。論云。一竹伊帝目多伽。開善翻如是語。莊嚴翻為本事。言我所說名界經者。各有界別。欲明各有封印。名如是語。阇陀伽。論云本生。然本生本事不異。即合第九為本生。第八為如是語。開異者第八名本事。第九名本生。毗佛略者。論云廣。今經方廣。亦云鞞佛略。直廣是小乘中名。方廣是大乘中名。阿浮達磨即未曾有。優波提舍。即論義。亦云大教。亦云解義。大乘中沒解義名。光宅。以前和伽羅那名解義。謂
【現代漢語翻譯】 現代漢語譯本 有標釋結。初標如文。次釋中二。先列。次釋。釋中十二部經為十二段。初云修多羅（Sūtra，經）。舊云。無翻五義訓釋。或云。契經是用此代彼。或云。契經是正翻。開善云。但通無別。莊嚴云。有別即是偈頌長行。引成論云。祇夜頌修多羅。祇夜者。具足應雲路伽祇夜（Geya）。祇夜翻為句亦云頌。開善云等句。莊嚴云等頌光宅云重頌。是頌長行之偈。受記者。梵雲和伽羅那（Vyakarana）。論云解義經。此翻受記。即授六道三乘等記。伽陀經。一云不等句。二云不等頌。三云直偈。即孤起偈。所言除修多羅者。除別相被頌長行。又言及諸戒律者。又除戒律中有此偈。知前有長行。無長行者即是孤起。優陀那（Udana）。論云。無頌之長行。經云。無問自說因緣。此偈出法句。尼陀那論云。本末次第即因緣經阿波陀那（Avadana）。論云。即譬喻經。伊帝目多伽（Itivrttaka）。論云。一竹伊帝目多伽。開善翻如是語。莊嚴翻為本事。言我所說名界經者。各有界別。欲明各有封印。名如是語。阇陀伽（Jataka）。論云本生。然本生本事不異。即合第九為本生。第八為如是語。相異者第八名本事。第九名本生。毗佛略者（Vaipulya）。論云廣。今經方廣。亦云鞞佛略。直廣是小乘中名。方廣是大乘中名。阿浮達磨即未曾有（Adbhuta Dharma）。優波提舍（Upadesa）。即論義。亦云大教。亦云解義。大乘中沒解義名。光宅。以前和伽羅那名解義。謂 標明解釋和總結。首先是標明，如原文所示。其次是解釋，分為兩部分。先列出，再解釋。解釋中將十二部經分為十二段。首先說修多羅（Sūtra，經），舊譯沒有翻譯五種含義的訓釋。或者說，契經是用這個來代替那個。或者說，契經是正確的翻譯。開善說，只是普遍而沒有區別。莊嚴說，有區別的就是偈頌長行。引用成論說，祇夜頌修多羅。祇夜，完整地應該說是路伽祇夜（Geya）。祇夜翻譯為句，也說是頌。開善說是等句。莊嚴說是等頌，光宅說是重頌。是頌長行的偈。受記者，梵文是和伽羅那（Vyakarana）。論中說是解義經。這裡翻譯為受記，就是授予六道三乘等的記別。伽陀經，一種說法是不等句，一種說法是不等頌，一種說法是直偈，就是孤起偈。所說的除去修多羅，是除去別相被頌的長行。又說及諸戒律，又是除去戒律中有這種偈。知道前面有長行。沒有長行的就是孤起。優陀那（Udana），論中說是沒有頌的長行。經中說，無問自說因緣。這種偈出自法句。尼陀那論中說，本末次第就是因緣經阿波陀那（Avadana）。論中說是譬喻經。伊帝目多伽（Itivrttaka），論中說，一竹伊帝目多伽。開善翻譯為如是語。莊嚴翻譯為本事。說我所說的名為界經，各有界別。想要說明各有封印，名為如是語。阇陀伽（Jataka），論中說是本生。然而本生和本事沒有區別。就是合併第九為本生，第八為如是語。相異的是第八名為本事，第九名為本生。毗佛略（Vaipulya），論中說是廣。現在的經是方廣。也說是鞞佛略。直廣是小乘中的名稱。方廣是大乘中的名稱。阿浮達磨即未曾有（Adbhuta Dharma）。優波提舍（Upadesa），就是論義。也說是大教。也說是解義。大乘中沒有解義這個名稱。光宅，以前面的和伽羅那名為解義。認為
【English Translation】 English version There is a marking, explanation, and conclusion. The initial marking is as in the text. The subsequent explanation is in two parts: first, listing; second, explaining. The explanation divides the twelve divisions of scripture into twelve segments. First, 'Sūtra' (修多羅) is explained. The old translations did not translate the five meanings of interpretation. Some say '契經' (Qì jīng, corresponding scripture) is used to replace that. Others say '契經' is the correct translation. Kaisan (開善) says it is universal without distinction. Zhuangyan (莊嚴) says that if there is a distinction, it is verses and prose. The Cheng Lun (成論) is quoted, saying, 'Geya verses are Sūtras.' 'Geya,' in full, should be '路伽祇夜' (Luga Geya). 'Geya' is translated as 'phrase' or 'verse.' Kaisan says 'etc. phrase.' Zhuangyan says 'etc. verse,' Guangzhai (光宅) says 'repeated verse.' It is a verse that praises the prose. 'Vyakarana' (受記者), in Sanskrit, is '和伽羅那.' The treatise says it is the 'scripture explaining meaning.' This is translated as 'prediction,' which is to bestow predictions on the six realms and the three vehicles. 'Gatha scripture' (伽陀經): one says 'unequal phrases,' two says 'unequal verses,' three says 'direct verses,' which are isolated verses. What is said to exclude Sūtras is to exclude verses and prose with distinct characteristics. Furthermore, 'and all precepts' excludes verses within the precepts. Knowing that there is prose before. Those without prose are isolated. 'Udana' (優陀那): the treatise says 'prose without verses.' The scripture says 'causation explained without being asked.' This verse comes from the Dhammapada. The Nidana treatise says 'the order of beginning and end is the scripture of causation Avadana' (阿波陀那). The treatise says it is the scripture of parables. 'Itivrttaka' (伊帝目多伽): the treatise says 'one bamboo Itivrttaka.' Kaisan translates it as 'thus spoken.' Zhuangyan translates it as 'personal affairs.' Saying 'what I speak is called the boundary scripture' means each has its boundaries. Wanting to clarify that each has its seal, it is called 'thus spoken.' 'Jataka' (阇陀伽): the treatise says 'birth story.' However, birth stories and personal affairs are not different. That is, combining the ninth as birth stories and the eighth as 'thus spoken.' The difference is that the eighth is called 'personal affairs' and the ninth is called 'birth stories.' 'Vaipulya' (毗佛略): the treatise says 'extensive.' The current scripture is vast and extensive. It is also called '鞞佛略.' 'Directly extensive' is the name in the Hinayana. 'Vast and extensive' is the name in the Mahayana. 'Adbhuta Dharma' (阿浮達磨) is 'unprecedented.' 'Upadesa' (優波提舍) is the meaning of treatises. It is also called 'great teaching.' It is also called 'explaining meaning.' In the Mahayana, there is no name for 'explaining meaning.' Guangzhai calls the previous Vyakarana 'explaining meaning.' Meaning
解受記義(云云)。菩薩若能下。是第三總結。次釋知義者。即知十二部經所詮之理。今明此解極略應言解十二部經空平等義。又於一句解無量義。又解畢竟清凈義。若解三義義勢則周。第三知時。如是時中任佈施善即是化他。余句多是自行。四釋知足下。兩善是自我。五自知者。諦視善不善。如曾子曰。吾日三省吾身。六云何知眾下。兩善皆屬化他。知眾者應備知十法界眾。文中略舉人及二乘。於一一眾施三業化。但略舉身口。又化他多用身口。少用意是故略之。七知尊卑者。應備知十界尊卑。文亦簡略。不信是闡提。即地獄界。此則極卑。不往僧坊。無事中福德。即餓鬼界。不禮拜是憍慢。即畜生界。不聽法不受法訓。諂曲很戾即修羅界。不至心聽散善不專即人界。不思義者雖至心聽不能思義是天法界。不能修行。但有聞思。無有修慧。是二乘方便道淺劣皆卑。但求小乘無大志愿。雖復發真此亦為卑。若求大乘此乃為尊。次第相望乃至圓別。是佛菩薩界。如是節節迭為尊卑。善男子去。即第二明圓七善舉兩譬者。如意珠譬圓生善。甘露譬圓滅惡。一善一切善無善不備。一滅一切滅無惡不除。故舉兩譬。先譬。次合譬可見。次如是下合譬云。於人天中最尊最勝。若直以世人天解者未為允當。于賢聖人天中尊勝乃應合
【現代漢語翻譯】 現代漢語譯本： 解釋領悟和受記的含義（等等）。菩薩如果能夠做到下述，這是第三個總結。接下來解釋『知義』，就是了解十二部經（Dvadashanga，佛教經書的十二種分類）所詮釋的道理。現在說明這種理解極其簡略，應該說理解十二部經的空性和平等性。並且能夠從一句經文中理解無量的含義。又能理解畢竟清凈的含義。如果理解這三種含義，那麼義理就完備了。第三是『知時』。在適當的時機行佈施等善行，這就是教化他人。其餘的語句大多是關於自身修行的。第四是『知足』以下的內容，這兩種善行是關於自身的。 第五是『自知』。仔細觀察自己的善行和不善行。如同曾子所說：『我每天多次反省自己。』第六是『云何知眾』以下的內容，這兩種善行都屬於教化他人。瞭解眾生應該全面瞭解十法界（Ten realms，佛教宇宙觀中的十種生命存在狀態）的眾生。文中簡略地提到了人和二乘（聲聞乘和緣覺乘，小乘佛教的兩種修行方式）。對每一種眾生都以身口意三業（身、語、意三種行為）進行教化。但這裡只提到了身口，而且教化他人多用身口，少用意識，所以省略了意業。第七是『知尊卑』。應該全面瞭解十界的尊卑。文中也進行了簡化。不信佛法的是闡提（Icchantika，斷善根的人），屬於地獄界，這是最低賤的。不去僧坊，不做有益於世間福德的事情，屬於餓鬼界。不禮拜是憍慢（arrogance），屬於畜生界。不聽法，不接受教誨，諂媚邪曲，剛愎乖戾，屬於修羅界。不至誠聽法，散亂不專心，屬於人界。不思考義理的人，即使至誠聽法也不能思考義理，屬於天法界。不能修行，只有聞法和思，沒有修慧，是二乘的方便道，淺薄低下，都是卑賤的。只求小乘，沒有大的志願，即使證得了真諦，也仍然是卑賤的。如果追求大乘，那就是尊貴的。次第相望，乃至圓教和別教，是佛和菩薩的境界。像這樣，每一層都互相構成尊卑。 『善男子』以下的內容，是第二部分，說明圓滿的七種善行，舉出兩個比喻，如意珠（Cintamani，能實現願望的寶珠）比喻圓滿產生善，甘露（Amrita，不死之藥）比喻圓滿滅除惡。一種善行就包含了一切善行，沒有哪種善行不具備。一種惡行滅除，就滅除了一切惡行，沒有哪種惡行不被清除。所以舉出這兩個比喻。先是比喻，然後是合喻，可以看原文。接下來『如是』以下是合喻，說『在人天之中最尊最勝』。如果直接用世間的人天來理解，那就不太恰當。在賢聖的人天中尊貴殊勝，這樣理解才比較合適。
【English Translation】 English version: Explaining the meaning of understanding and receiving prediction (etc.). If a Bodhisattva can do the following, this is the third summary. Next, explaining 'knowing the meaning' is to understand the principles explained in the twelve divisions of scriptures (Dvadashanga, twelve categories of Buddhist scriptures). Now, clarifying this understanding is extremely brief; it should be said to understand the emptiness and equality of the twelve divisions of scriptures. Furthermore, to understand immeasurable meanings from a single sentence of scripture. And also to understand the meaning of ultimate purity. If these three meanings are understood, then the meaning is complete. The third is 'knowing the time'. Performing acts of charity and other good deeds at the appropriate time is to transform others. The remaining sentences are mostly about self-cultivation. Fourth is the content below 'knowing contentment'; these two good deeds are about oneself. Fifth is 'knowing oneself'. Carefully observe one's own good and bad deeds. As Zengzi said: 'I examine myself multiple times a day.' Sixth is the content below 'How to know the assembly'; these two good deeds both belong to transforming others. Understanding sentient beings should comprehensively understand the sentient beings of the ten realms (Ten realms, ten states of existence in Buddhist cosmology). The text briefly mentions humans and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, two paths of practice in Hinayana Buddhism). For each type of sentient being, transform them with the three karmas of body, speech, and mind. But here only body and speech are mentioned, and transforming others mostly uses body and speech, and less mind, so the mind karma is omitted. Seventh is 'knowing the noble and the base'. One should comprehensively understand the nobility and baseness of the ten realms. The text also simplifies this. Those who do not believe in the Buddha's teachings are Icchantikas (Icchantika, those who have severed their roots of goodness), belonging to the hell realm, which is the lowest. Not going to monasteries, not doing things that benefit worldly merit, belongs to the hungry ghost realm. Not bowing is arrogance, belonging to the animal realm. Not listening to the Dharma, not accepting teachings, being flattering and crooked, stubborn and perverse, belongs to the Asura realm. Not listening to the Dharma sincerely, being scattered and not focused, belongs to the human realm. Those who do not contemplate the meaning, even if they listen to the Dharma sincerely, cannot contemplate the meaning, belonging to the Deva realm. Unable to practice, only hearing and thinking, without the wisdom of practice, is the expedient path of the two vehicles, shallow and inferior, all of which are base. Only seeking the small vehicle, without great aspirations, even if one attains the truth, is still base. If one seeks the Mahayana, then that is noble. Sequentially comparing, even to the perfect and distinct teachings, is the realm of Buddhas and Bodhisattvas. In this way, each layer mutually constitutes nobility and baseness. The content below 'Good man' is the second part, explaining the complete seven good deeds, giving two metaphors: the Cintamani (Cintamani, a jewel that fulfills wishes) is a metaphor for the complete generation of good, and Amrita (Amrita, the elixir of immortality) is a metaphor for the complete elimination of evil. One good deed encompasses all good deeds, and there is no good deed that is not possessed. One evil deed is eliminated, and all evil deeds are eliminated, and there is no evil deed that is not eliminated. Therefore, these two metaphors are given. First is the metaphor, then the combined metaphor, which can be seen in the original text. Next, 'Thus' below is the combined metaphor, saying 'most noble and supreme among humans and devas'. If one directly understands this with worldly humans and devas, then that is not quite appropriate. Being noble and supreme among virtuous and holy humans and devas is a more appropriate understanding.
文。善男子是名下。第三總結。能具七善即梵行中之一品。第二明四無量心者亦名四等。無量從境。四等從心。何者前境非一故名無量。在境雖多。我心一相故名為等。通而為言。境亦名等。心亦無量(云云)。文為二。初明四心。后明心果。初辨四心又二。先明次第四。后明圓四。次第又三。一略標。二論義。三領解。初標如文。次迦葉下論義。先問次答。問開五難。一難四心應三。二難四心應一。三重難四心應三。四難四心應二。五重難四心應一。合而言之亦成三難。第一與第三難四令三。第二與第五難四令一。第四一難難四令二。且依經文而分五難。第一以兩心無異同能治瞋應同是一。喜能與樂舍能除癡。是故但三不應有四。慈有三緣下。第二皆同有三難令唯一。先唱三緣。次釋三心。三緣深淺但為一義。然約境雖異緣心無別。如緣貧窮即眾生緣。知此貧人應須衣食即是法緣。若知眾生須知如來受第一樂。則無所須即是無緣。能緣既一不應有四故只是一緣五陰名眾生緣者。五陰從何而生。緣所須物而施與之。是名法緣。若緣如來不須此物。即是無緣。欲明緣境心遍。乃至上緣于佛況復余境。慈之所緣下。第三舉三緣難。眾生境淺法空則深。無緣兩無是故極深。既有三緣寧得有四隻應有三。成論人云。緣生是生空
【現代漢語翻譯】 現代漢語譯本 文。善男子，這叫做下。第三總結。能夠具足七種善，就是梵行中的一個品類。第二，闡明四無量心，也叫做四等。『無量』是從所緣的境界來說的，『四等』是從心性來說的。為什麼呢？因為所緣的境界不是單一的，所以叫做『無量』。雖然境界很多，但我的心性始終如一，所以叫做『等』。總的來說，境界也可以說是『等』，心性也可以說是『無量』（云云）。 文分為兩部分。首先闡明四種心，然後闡明心所帶來的結果。首先辨析四種心，又分為兩個部分。先闡明次第四（依次修習四無量心），后闡明圓四（圓滿修習四無量心）。次第又分為三個部分。一是略標，二是論義，三是領解。首先是略標，就像經文所說。其次，迦葉下是論義。先提問，后回答。提問開啟了五個難題。一是難題：四種心應該歸為三種。二是難題：四種心應該歸為一種。三重難題：四種心應該歸為三種。四是難題：四種心應該歸為兩種。五重難題：四種心應該歸為一種。合起來說，也可以構成三個難題。第一和第三個難題是讓四種心歸為三種。第二和第五個難題是讓四種心歸為一種。第四個難題是讓四種心歸為兩種。暫且按照經文來劃分這五個難題。第一個難題認為，慈心和悲心沒有差異，都能夠對治嗔恚，應該相同，成為一種。喜心能夠帶來快樂，舍心能夠去除愚癡。因此，只有三種心，不應該有四種心。『慈有三緣』下是第二個難題，認為四種心都具有三種緣，應該歸為一種。先提出三種緣，然後解釋三種心。三種緣有深淺，但都爲了一個意義。然而，從所緣的境界來說雖然不同，但緣心沒有差別。比如，緣貧窮就是眾生緣（Sattvalambana）。知道這個貧窮的人需要衣食，這就是法緣（Dharmalambana）。如果知道眾生應該知道如來（Tathagata）享受第一快樂，那就沒有什麼需要了，這就是無緣（Niralambana）。能夠緣的心既然是相同的，就不應該有四種，所以只是一種緣。五陰（Skandha）叫做眾生緣，五陰從哪裡產生呢？因為緣于所需要的物品而施捨給他們，這叫做法緣。如果緣于如來，就不需要這些物品，這就是無緣。想要說明緣境的心是普遍的，乃至向上緣于佛（Buddha），更何況其餘的境界呢？『慈之所緣』下是第三個難題，認為眾生境淺，法空則深，無緣兩者都沒有，所以極其深奧。既然有三種緣，怎麼會有四種心呢？只應該有三種心。《成實論》的人說，緣生是生空（utpāda-śūnyatā）。
【English Translation】 English version Text. Good man, this is called 'lower'. The third is the conclusion. Being able to possess the seven good qualities is one category within pure conduct (Brahmacharya). Second, explaining the Four Immeasurable Minds, also called the Four Equalities. 'Immeasurable' comes from the object of focus (境, jing). 'Four Equalities' comes from the nature of the mind (心, xin). Why? Because the object of focus is not singular, therefore it is called 'Immeasurable'. Although there are many objects of focus, my mind remains in one state, therefore it is called 'Equality'. Generally speaking, the object of focus can also be called 'Equality', and the mind can also be called 'Immeasurable' (etc.). The text is divided into two parts. First, explaining the four minds; then, explaining the results of the mind. First, distinguishing the four minds, which is further divided into two parts. First, explaining the sequential four (practicing the four immeasurable minds in sequence); then, explaining the complete four (perfectly practicing the four immeasurable minds). The sequential is further divided into three parts. First, a brief introduction; second, discussion of the meaning; third, understanding. First is the brief introduction, as the text says. Second, under Kashyapa (迦葉, Jiāshè) is the discussion of the meaning. First, asking questions; then, answering. The questions open up five difficulties. First difficulty: the four minds should be reduced to three. Second difficulty: the four minds should be reduced to one. Third difficulty: the four minds should be reduced to three. Fourth difficulty: the four minds should be reduced to two. Fifth difficulty: the four minds should be reduced to one. Taken together, they can also form three difficulties. The first and third difficulties aim to reduce the four minds to three. The second and fifth difficulties aim to reduce the four minds to one. The fourth difficulty aims to reduce the four minds to two. For now, let's divide these five difficulties according to the text. The first difficulty argues that loving-kindness (慈, cí) and compassion (悲, bēi) have no difference, both can counteract anger (瞋, chēn), they should be the same, becoming one. Joy (喜, xǐ) can bring happiness, equanimity (舍, shě) can remove ignorance (癡, chī). Therefore, there are only three minds, there should not be four. 'Loving-kindness has three conditions' below is the second difficulty, arguing that the four minds all have three conditions, they should be reduced to one. First, presenting the three conditions; then, explaining the three minds. The three conditions have depth, but all serve one meaning. However, although they differ in terms of the object of focus, there is no difference in the mind that focuses. For example, focusing on poverty is the sentient being condition (Sattvalambana). Knowing that this poor person needs clothing and food, this is the Dharma condition (Dharmalambana). If one knows that sentient beings should know that the Tathagata (如來, Rúlái) enjoys the first bliss, then there is nothing needed, this is the no-condition (Niralambana). Since the mind that focuses is the same, there should not be four, so it is only one condition. The five aggregates (Skandha) are called the sentient being condition. Where do the five aggregates come from? Because they focus on the needed items and give them away, this is called the Dharma condition. If one focuses on the Tathagata, then these items are not needed, this is the no-condition. Wanting to explain that the mind that focuses on the object is universal, even focusing upwards on the Buddha (佛, Fó), let alone the remaining objects? 'What loving-kindness focuses on' below is the third difficulty, arguing that the sentient being realm is shallow, the emptiness of Dharma is deep, the no-condition has neither, so it is extremely deep. Since there are three conditions, how can there be four minds? There should only be three minds. The person of the Tattvasiddhi (成實論, Chéngshí lùn) says that focusing on arising is the emptiness of arising (utpāda-śūnyatā).
。緣法是法空。緣如來是平等空。此失文意。文云。緣眾生者。緣于父母妻子愿與其樂。何時云空。人有二種下第四難。人有二種。見行利根。愛行鈍根。利人好瞋為教鈍者。十遍不解是故生瞋。為此義故須修慈悲以舍瞋心。鈍見利者恒生嫉妒。所以令其修于喜舍即除嫉妒。若爾只見有二不應有四。夫無量者下。第二以名字離合作難既言無量豈得唯四。既其但四不應無量。若無量者唯應是一。次如來答為二。先破定四之執。次答無四之難。初有三。一明教門廣略不定。二明反常不定。三明治惑不定。既其不定何必須四。初約十二因緣不定為答。或十一乃至二一因緣。隨機利益不可為定。除生一法者。河西云。薩遮尼揵。聰明鍱腹。頭戴火冠來至佛所。其心高逸不聽佛法。密跡杵擬怖方聽法。其父是梵志母是尼揵。俱共出家。以從非法父母生故。唯此為恥。余無所憚佛將護之。故除生一法唯說十一。為迦葉說。以辟支根利復無忌諱。具說十二。善男子如來方便下。第二反常不定。或謂口密不定。佛實具足常樂我凈。亦說無常不凈。生死實是無常不凈。亦說常樂我凈。善男子或有眾生下。第三治惑不定。謂身密不定。作轉輪王施財是舍。與五欲樂是喜。作僕使趨走是慈。訶諫是悲。善男子是無量下。第二答無四之問。又二
【現代漢語翻譯】 現代漢語譯本 緣法是法空。緣如來是平等空。這是曲解了原文的意思。原文說：『緣眾生者，緣于父母妻子，愿與其樂』，什麼時候說過是空呢？人有兩種，這是第四個難點。人有兩種：見行利根（通過觀察和實踐獲得敏銳智慧），愛行鈍根（通過愛慾獲得遲鈍智慧）。對於利根之人，如果他們容易嗔怒，就教導那些鈍根之人。因為即使解釋十遍他們也不理解，所以才會生氣。爲了這個緣故，需要修習慈悲來捨棄嗔心。對於鈍根之人見到利根之人，常常會產生嫉妒。所以讓他們修習喜舍，就可以去除嫉妒。如果這樣說，那麼只應該有兩種，不應該有四種。『夫無量者』以下，第二點是以名字的離合來發難，既然說是無量，怎麼能只有四種呢？既然只有四種，就不應該說是無量。如果說是無量，就應該只有一種。接下來如來回答分為兩部分：首先破除執著于只有四種的觀點，然後回答沒有四種的疑問。最初有三點：一是說明教門的廣略是不定的，二是說明反常是不定的，三是說明治理迷惑是不定的。既然是不定的，為什麼必須是四種呢？首先用十二因緣的不定來回答。或者說十一，乃至二、一因緣，根據不同的利益而隨機應變，不能固定。『除生一法者』，河西說：薩遮尼揵（Satyaka Nigantha，一位外道），聰明並且穿著鎧甲，頭戴火冠來到佛所。他的心高傲放逸，不聽佛法。密跡金剛用杵威脅他才聽法。他的父親是梵志（Brahmin，婆羅門），母親是尼揵（Nigantha，耆那教徒），都一起出家了。因為是從不合法的父母所生，所以以此為恥。其餘的沒有什麼可怕的，佛陀照顧他，所以只說了十一支因緣。為迦葉（Kasyapa，佛陀的弟子）說，因為辟支佛（Pratyekabuddha，緣覺）根器敏利，又沒有什麼顧忌，所以完整地說了十二支因緣。『善男子，如來方便』以下，第二點是反常不定。或者說口密是不定的。佛陀實際上具足常樂我凈（eternal, blissful, self, and pure），也說無常不凈（impermanent, impure）。生死實際上是無常不凈的，也說常樂我凈。『善男子，或有眾生』以下，第三點是治理迷惑不定。說身密是不定的。做轉輪王（cakravartin，統治世界的理想君主）佈施財物是舍，給予五欲之樂是喜，做僕人奔走是慈，呵斥勸諫是悲。『善男子，是無量』以下，第二點是回答沒有四種的疑問。又分為兩部分。
【English Translation】 English version The 'conditioned dharma' is the emptiness of dharma. The 'conditioned Tathagata' is the emptiness of equality. This distorts the meaning of the text. The text says, 'Conditioned beings are those who are related to parents, wives, and children, wishing to give them happiness.' When was it said to be empty? There are two types of people, this is the fourth difficulty. There are two types of people: those with sharp faculties through seeing and practice (見行利根), and those with dull faculties through love and desire (愛行鈍根). For those with sharp faculties who are prone to anger, teach those with dull faculties. Because even after explaining it ten times, they still don't understand, hence they become angry. For this reason, one needs to cultivate loving-kindness and compassion to abandon anger. Those with dull faculties, upon seeing those with sharp faculties, often become jealous. Therefore, let them cultivate joy and equanimity, which will remove jealousy. If that's the case, then there should only be two types, not four. 'The immeasurable' below, the second point is to raise a difficulty based on the separation and combination of names. Since it's said to be immeasurable, how can there only be four? Since there are only four, it shouldn't be called immeasurable. If it's immeasurable, then there should only be one. Next, the Tathagata's answer is divided into two parts: first, refuting the attachment to the view that there are only four; then, answering the question of why there aren't four. Initially, there are three points: first, explaining that the scope of the teachings is not fixed; second, explaining that the unconventional is not fixed; and third, explaining that the treatment of delusion is not fixed. Since it's not fixed, why must there be four? First, the unfixed nature of the twelve links of dependent origination is used to answer. Or eleven, or even two or one link, adapting according to different benefits, it cannot be fixed. 'Excluding the one dharma of birth', the He Xi commentary says: Satyaka Nigantha (薩遮尼揵, a non-Buddhist ascetic), intelligent and wearing armor, with a crown of fire on his head, came to the Buddha. His mind was arrogant and unrestrained, and he didn't listen to the Buddha's teachings. Vajrapani (密跡金剛) threatened him with a vajra club before he would listen. His father was a Brahmin (梵志), and his mother was a Nigantha (尼揵, a Jain), and they both renounced the world together. Because he was born from unlawful parents, he was ashamed of this. There was nothing else he feared, and the Buddha protected him, so he only spoke of eleven links. Speaking to Kasyapa (迦葉, one of Buddha's disciples), because the Pratyekabuddha (辟支佛, a self-enlightened one) has sharp faculties and no inhibitions, he fully explained the twelve links. 'Good man, the Tathagata's expedient means' below, the second point is that the unconventional is not fixed. Or it's said that the secret of speech is not fixed. The Buddha actually possesses eternity, bliss, self, and purity (常樂我淨), and also speaks of impermanence and impurity (無常不淨). Birth and death are actually impermanent and impure, and yet he also speaks of eternity, bliss, self, and purity. 'Good man, some beings' below, the third point is that the treatment of delusion is not fixed. It's said that the secret of body is not fixed. Acting as a wheel-turning king (cakravartin, 轉輪王, an ideal universal ruler) giving away wealth is giving (舍), giving the pleasure of the five desires is joy (喜), acting as a servant running errands is loving-kindness (慈), and scolding and advising is compassion (悲). 'Good man, it is immeasurable' below, the second point is answering the question of why there aren't four. It is further divided into two parts.
。前總后別。總又二。初舉二事。次總非前問。舉二事者。前舉體異。次明用異。初體異者。得報不同。慈得遍凈。悲得空處。喜得識處。捨得不用處。處異故治惑不同。如是無量伴類下。第二明用異者。貪取人物。慈與人物。瞋與人苦。悲拔人苦。嫉忌人樂。喜與人樂。癡長憎愛。舍亡愛憎。以是義故下。二總結前非。非一者非第二第五。非二者非第四。非三者非第一。第三如汝所說下。第二別答五問即為五章。此初答第一治惑難唯三無四。今明。雖同治瞋。瞋有輕重。是故成四。有六複次如文。是故迦葉是無量下。答第二同緣難。治惑不同伴類有四。何得令同。有三緣但共為一。復以器下。答第三淺深難。難令有三。今明隨用有四。豈逐行為三。或言器是境。以行分別下。答第四據人利鈍難。欲明雖有兩人而有四行不得為二。以無量故下。答第五名字難為二。初列四章門。次廣解釋。欲明無量有四句。何妨得有四種無量。迦葉白佛下。第三領解如文。世尊頗有菩薩下。第二明不次第即圓四心又二。初料簡小慈。次顯大慈。此之大小小亦不小。不可以凡夫為小二乘為大。二乘為小菩薩為大。何以故凡夫二乘俱不住于大涅槃故。今以次第慈為小。不次第慈為大。此兩俱住大涅槃故。有人。以似為小真為大。此亦不然。
【現代漢語翻譯】 現代漢語譯本 前文總結：『總』是指將前面的內容概括起來，『別』是指對前面的內容進行區分。總共有兩點：第一，先舉出兩件事例；第二，總結並否定之前的提問。 舉出兩件事例：第一，說明本體的差異；第二，說明作用的差異。本體的差異在於所得的果報不同：修慈心得到遍凈天的果報，修悲心得到空無邊處天的果報，修喜心得到識無邊處天的果報，修舍心得到不用處的果報。由於果報的處所不同，所以調伏煩惱的方式也不同，就像『如是無量伴類下』所說。 第二，說明作用的差異：貪心是獲取人物，慈心是給予人物；嗔心是給人痛苦，悲心是拔除人的痛苦；嫉妒是嫉妒別人的快樂，喜心是給予別人快樂；癡心是增長憎恨和愛戀，舍心是消除愛憎。因為這個緣故，就像『以是義故下』所說。 總結並否定之前的提問：否定『一』是指否定第二和第五個提問；否定『二』是指否定第四個提問；否定『三』是指否定第一個提問。 『第三如汝所說下』：第二部分是分別回答五個提問，分為五個章節。這是最初回答第一個提問，質疑調伏煩惱的方式只有三種而沒有四種。現在說明，雖然都是調伏嗔心，但嗔心有輕重之分，所以可以分為四種。『有六複次如文』，因此，迦葉，『是無量下』。 回答第二個提問，質疑所緣相同，但調伏煩惱的方式不同，伴侶種類有四種，怎麼能相同呢？因為有三種因緣共同作用成為一個整體。『復以器下』。 回答第三個提問，質疑深淺不同。質疑有三種情況，現在說明，隨著作用的不同有四種情況，怎麼能隨著行為而只有三種呢？或者說，『器』是境界，用行為來區分。 回答第四個提問，根據人的根器利鈍來質疑。想要說明即使有兩個人，但有四種行為，不能算作兩種，因為是無量的緣故。『以無量故下』。 回答第五個提問，質疑名字。分為兩部分：首先列出四章的門類；其次是廣泛地解釋。說明無量有四句，為什麼不能有四種無量呢？『迦葉白佛下』，第三部分是迦葉領悟理解，就像經文所說。 『世尊頗有菩薩下』：第二部分說明不按次第修習，即圓融四心，又分為兩部分：首先是簡略地說明小慈；其次是顯明大慈。這裡所說的大小，小也並非真的小，不能認為凡夫是小，二乘是大；二乘是小，菩薩是大。為什麼呢？因為凡夫和二乘都不能安住于大涅槃。現在認為按次第修習的慈心是小，不按次第修習的慈心是大，因為這兩種都能安住于大涅槃。有人認為相似的是小，真實的是大，這種說法也不對。
【English Translation】 English version Previous summary: 'General' refers to summarizing the previous content, and 'Specific' refers to distinguishing the previous content. There are two points in total: First, cite two examples; second, summarize and negate the previous questions. Citing two examples: First, explain the difference in substance; second, explain the difference in function. The difference in substance lies in the different rewards obtained: cultivating loving-kindness (慈, Ci) obtains the reward of the Pure Abodes (遍淨, Bianjing); cultivating compassion (悲, Bei) obtains the reward of the Sphere of Infinite Space (空處, Kongchu); cultivating sympathetic joy (喜, Xi) obtains the reward of the Sphere of Infinite Consciousness (識處, Shichu); cultivating equanimity (舍, She) obtains the reward of the Sphere of Nothingness (不用處, Buyongchu). Because the locations of the rewards are different, the methods of subduing afflictions are also different, just as it says in '如是無量伴類下 (Ru Shi Wu Liang Ban Lei Xia)'. Second, explain the difference in function: Greed is to acquire things, loving-kindness is to give things; anger is to give people suffering, compassion is to remove people's suffering; jealousy is to be jealous of others' happiness, sympathetic joy is to give people happiness; delusion is to increase hatred and love, equanimity is to eliminate love and hatred. Because of this reason, just as it says in '以是義故下 (Yi Shi Yi Gu Xia)'. Summarize and negate the previous questions: Negating 'one' means negating the second and fifth questions; negating 'two' means negating the fourth question; negating 'three' means negating the first question. '第三如汝所說下 (Di San Ru Ru Suo Shuo Xia)': The second part is to answer the five questions separately, divided into five chapters. This is the initial answer to the first question, questioning that there are only three ways to subdue afflictions and not four. Now it is explained that although they are all subduing anger, anger has degrees of severity, so it can be divided into four types. '有六複次如文 (You Liu Fu Ci Ru Wen)', therefore, Kashyapa (迦葉, Jiaye), '是無量下 (Shi Wu Liang Xia)'. Answering the second question, questioning that the objects of focus are the same, but the methods of subduing afflictions are different, and there are four types of companions, how can they be the same? Because there are three conditions that work together to become a whole. '復以器下 (Fu Yi Qi Xia)'. Answering the third question, questioning the difference in depth. There are three situations of questioning, now it is explained that there are four situations depending on the function, how can there be only three depending on the behavior? Or, '器 (Qi)' is the realm, and it is distinguished by behavior. Answering the fourth question, questioning based on the sharpness or dullness of people's faculties. Wanting to explain that even if there are two people, there are four behaviors, which cannot be counted as two, because it is immeasurable. '以無量故下 (Yi Wu Liang Gu Xia)'. Answering the fifth question, questioning the names. Divided into two parts: First, list the categories of the four chapters; second, explain extensively. Explaining that immeasurable has four sentences, why can't there be four kinds of immeasurable? '迦葉白佛下 (Jiaye Bai Fo Xia)', the third part is Kashyapa's (迦葉, Jiaye) understanding, just as the scripture says. '世尊頗有菩薩下 (Shi Zun Po You Pusa Xia)': The second part explains that cultivating without following the sequence, that is, the perfect fusion of the four minds, is further divided into two parts: First, briefly explain small loving-kindness; second, reveal great loving-kindness. The smallness mentioned here is not really small, and it cannot be considered that ordinary people are small and the Two Vehicles (二乘, Er Cheng) are large; the Two Vehicles are small and Bodhisattvas (菩薩, Pusa) are large. Why? Because ordinary people and the Two Vehicles cannot abide in Great Nirvana (大涅槃, Da Niepan). Now it is considered that loving-kindness cultivated in sequence is small, and loving-kindness cultivated out of sequence is large, because both of these can abide in Great Nirvana. Some people think that what is similar is small and what is real is large, but this statement is also incorrect.
次第似真俱小。不次第似真俱大。故簡小有兩問答。初問有菩薩住大涅槃有慈悲心。非是大慈心不此正問次第梵行。次佛答為三。一唱有。二釋有。三結有。初倡如文。次釋有中二。先出境。次明觀。初境有九品。冤親中人各有三品。或謂中人唯一但七。中人於我無冤無親不須開三。一往如此。然此中人不無愚智貴賤之殊。故可分三便成九境即有九慈。次是菩薩下正明修觀。若全未修。但欲與其三親三樂三冤三苦。三種中人不與苦樂。若初修慈。於三親中與三品樂。於三中人與三品樂。於三冤人上冤與下樂。中冤與中樂。下冤與上樂。第二修時。上冤與中樂。中下兩冤與其上樂。第三修時。三冤並與上樂。未是親中三種之樂。第四修時。即以中人下樂並與三冤。第五修時。以中人中樂並與三冤。第六修時以中人上樂並與三冤。第七修時。以三親下樂並與三冤。第八修時。以三親中樂並與三冤。第九修時。以三親上樂並與三冤。是名上冤與增上樂。爾時得名慈心成就。又直取三品樂與九種境。初入觀時三親與三樂。第二時中親與上樂。下親與中樂。第三時下親與上樂。第四時下中人與下樂。第五時下中人與中樂。第六時下中人與上樂。第七時上冤與下樂。第八時上冤與中樂。第九時上冤與上樂。是名慈心成就。今文中但
【現代漢語翻譯】 現代漢語譯本 次第觀看起來小，不次第觀看起來大。因此，對於『簡小』有兩次問答。第一次問：有菩薩安住于大涅槃（maha-nirvana，偉大的涅槃），具有慈悲心，但不是大慈心，這正是問次第梵行（brahmacarya，清凈的行為）。接下來佛陀的回答分為三部分：一、肯定有；二、解釋有；三、總結有。首先，肯定有，如經文所示。其次，解釋有，分為兩部分：先說明對象，再闡明觀修。首先，對像有九品，怨親中人各有三品。或者說中人只有一種，總共七種。中人對我既無怨也無親，不需要分為三種。一般情況下是這樣，然而，這中人並非沒有愚智貴賤的差別，所以可以分為三種，便成為九種對象，即有九種慈心。接下來是『次是菩薩下』，正式闡明修觀。如果完全沒有修習，只是想給予三親（三種親人）三種快樂，給予三冤（三種仇人）三種痛苦，三種中人不給予苦樂。如果初修慈心，對於三種親人給予三種品級的快樂，對於三種中人給予三種品級的快樂，對於三種仇人，上等仇人給予下等快樂，中等仇人給予中等快樂，下等仇人給予上等快樂。第二次修習時，上等仇人給予中等快樂，中等和下等仇人給予上等快樂。第三次修習時，三種仇人都給予上等快樂。這還不是親人、中人的三種快樂。第四次修習時，就將中人下等快樂一併給予三種仇人。第五次修習時，將中人中等快樂一併給予三種仇人。第六次修習時，將中人上等快樂一併給予三種仇人。第七次修習時，將三種親人下等快樂一併給予三種仇人。第八次修習時，將三種親人中等快樂一併給予三種仇人。第九次修習時，將三種親人上等快樂一併給予三種仇人。這稱為上等仇人給予增上快樂。這時才得名為慈心成就。或者直接將三種品級的快樂給予九種對象。初入觀時，三種親人給予三種快樂。第二次時，中親給予上等快樂，下親給予中等快樂。第三次時，下親給予上等快樂。第四次時，下等中人給予下等快樂。第五次時，下等中人給予中等快樂。第六次時，下等中人給予上等快樂。第七次時，上等仇人給予下等快樂。第八次時，上等仇人給予中等快樂。第九次時，上等仇人給予上等快樂。這稱為慈心成就。現在經文中只
【English Translation】 English version Sequential [practice] seems small, non-sequential [practice] seems large. Therefore, regarding 'simple smallness,' there are two questions and answers. The first question asks: 'Do Bodhisattvas dwelling in Maha-Nirvana (great Nirvana) possess a compassionate heart, but not a great compassionate heart?' This directly questions sequential Brahmacarya (pure conduct). Next, the Buddha's answer is in three parts: first, affirming existence; second, explaining existence; third, concluding existence. First, affirming existence, as the text states. Second, explaining existence, in two parts: first, stating the objects; second, clarifying the contemplation. First, the objects have nine categories, with three categories each for enemies, loved ones, and neutral persons. Or it is said that there is only one type of neutral person, totaling seven. Neutral persons are neither enemies nor loved ones to me, so there is no need to divide them into three. Generally, this is the case. However, these neutral persons are not without differences in foolishness, wisdom, nobility, and lowliness, so they can be divided into three, thus forming nine objects, which means there are nine kinds of loving-kindness. Next is 'Next is Bodhisattva below,' formally clarifying the practice of contemplation. If one has not practiced at all, but only wants to give three kinds of happiness to three loved ones, give three kinds of suffering to three enemies, and not give suffering or happiness to three kinds of neutral persons. If one initially cultivates loving-kindness, one gives three grades of happiness to three loved ones, gives three grades of happiness to three neutral persons, and to the three enemies, the highest enemy is given the lowest happiness, the middle enemy is given the middle happiness, and the lowest enemy is given the highest happiness. The second time of practice, the highest enemy is given the middle happiness, the middle and lowest enemies are given the highest happiness. The third time of practice, all three enemies are given the highest happiness. This is not yet the three kinds of happiness for loved ones and neutral persons. The fourth time of practice, the lowest happiness of the neutral person is given to all three enemies. The fifth time of practice, the middle happiness of the neutral person is given to all three enemies. The sixth time of practice, the highest happiness of the neutral person is given to all three enemies. The seventh time of practice, the lowest happiness of the three loved ones is given to all three enemies. The eighth time of practice, the middle happiness of the three loved ones is given to all three enemies. The ninth time of practice, the highest happiness of the three loved ones is given to all three enemies. This is called giving increasing happiness to the highest enemy. At this time, one is named as having accomplished loving-kindness. Or directly give three grades of happiness to the nine kinds of objects. When first entering contemplation, the three loved ones are given three kinds of happiness. The second time, the middle loved one is given the highest happiness, and the lowest loved one is given the middle happiness. The third time, the lowest loved one is given the highest happiness. The fourth time, the lowest neutral person is given the lowest happiness. The fifth time, the lowest neutral person is given the middle happiness. The sixth time, the lowest neutral person is given the highest happiness. The seventh time, the highest enemy is given the lowest happiness. The eighth time, the highest enemy is given the middle happiness. The ninth time, the highest enemy is given the highest happiness. This is called the accomplishment of loving-kindness. Now, in the text, only
略有四番入觀。初番三親等與上樂。此總三親以為一番。別開三冤以為三番。若明修觀實有九品修習不同。而今文中但明三品。善男子是名得慈下。第三結有。世尊何緣下。是第二番亦先問。次答。答為三。一倡難成。二釋。三結。初文但次何以故下釋先法。次譬凡舉四譬如文。惑強慈弱不得名大。達惑慈成方名大慈。以是義下第三結。善男子菩薩住初地下。是第二顯大明圓四心方是大慈。文為二。一明大慈。二明虛實。初大慈又三。一正明大慈。二明兼用。三明善本。初正明大慈又三。謂倡釋結。初倡如文。次釋中意者。上來於上冤與上樂。未于闡提與其上樂。今此圓慈。緣于闡提。但見實相不見其過。故不生瞋方是大慈。三結如文。善男子為諸眾生下。是第二明慈兼用者。若慈但與樂悲唯拔苦則非兼用。今明慈亦拔苦悲亦與樂。舍中亦二如文。唯四無量心下。第三明善本為三。初為六度本。次為發心本。三自相本。迦葉白佛下。第二明虛實開善謂為實觀亦先問。次答。問為三。一奪難。二縱難。三遮難。初奪難者又二。先法。次譬。初法者明雖欲拔苦實未拔苦。皆是虛言。雖欲與樂。實不得樂。此是假說。次舉譬顯。亦如比丘作假想觀。觀羹為薉而實非薉。雖言與樂實不得樂。世尊若非虛妄下。第二縱難。縱有實
【現代漢語翻譯】 現代漢語譯本 略有四番入觀（略有四種進入禪觀的方式）。初番三親等與上樂（第一種是給予三種親近之人快樂，例如親人、朋友和恩人，讓他們獲得快樂）。此總三親以為一番（將這三種親近之人合為一番）。別開三冤以為三番（將三種怨恨之人分開，作為三種禪觀方式）。若明修觀實有九品修習不同（如果詳細說明禪觀的修習，實際上有九個品級，修習方式各不相同）。而今文中但明三品（但現在經文中只說明瞭三種品級）。 『善男子是名得慈』下（『善男子，這叫做獲得慈心』之後的內容）。第三結有（是第三個總結）。『世尊何緣』下（『世尊，是什麼因緣』之後的內容）。是第二番亦先問（是第二種禪觀方式，也是先提問）。次答（然後回答）。答為三（回答分為三個部分）。一倡難成（首先提出難以成就）。二釋（解釋）。三結（總結）。初文但次『何以故』下釋先法（第一部分的內容是，緊接著『為什麼』之後，解釋先前的法）。次譬凡舉四譬如文（然後用譬喻來顯示，總共舉了四個譬喻，就像經文中所說）。惑強慈弱不得名大（因為迷惑的力量強大，慈悲的力量弱小，所以不能稱為大慈）。達惑慈成方名大慈（只有克服了迷惑，成就了慈悲，才能稱為大慈）。『以是義』下（『因為這個原因』之後的內容）。第三結（是第三個總結）。 『善男子菩薩住初地』下（『善男子，菩薩安住于初地』之後的內容）。是第二顯大明圓四心方是大慈（這是第二個部分，顯示廣大，說明圓滿的四無量心才是大慈）。文為二（內容分為兩個部分）。一明大慈（說明大慈）。二明虛實（說明虛實）。初大慈又三（首先，說明大慈，又分為三個部分）。一正明大慈（正面說明大慈）。二明兼用（說明慈悲的兼用）。三明善本（說明善的根本）。初正明大慈又三（首先，正面說明大慈，又分為三個部分）。謂倡釋結（即提出、解釋、總結）。初倡如文（首先提出，就像經文中所說）。次釋中意者（其次，解釋其中的含義是）。上來於上冤與上樂（先前是對待怨恨之人給予快樂）。未于闡提與其上樂（沒有對斷善根的闡提給予快樂）。今此圓慈（現在這種圓滿的慈悲）。緣于闡提（緣于斷善根的闡提）。但見實相不見其過（只看到實相，看不到過錯）。故不生瞋方是大慈（所以不生起嗔恨，才是大慈）。三結如文（第三個總結，就像經文中所說）。 『善男子為諸眾生』下（『善男子，爲了所有眾生』之後的內容）。是第二明慈兼用者（這是第二個部分，說明慈悲的兼用）。若慈但與樂悲唯拔苦則非兼用（如果慈只給予快樂，悲只拔除痛苦，就不是兼用）。今明慈亦拔苦悲亦與樂（現在說明慈也能拔除痛苦，悲也能給予快樂）。舍中亦二如文（舍心中也包含這兩種作用，就像經文中所說）。『唯四無量心』下（『只有四無量心』之後的內容）。第三明善本為三（第三個部分，說明善的根本，分為三個部分）。初為六度本（首先，是六度波羅蜜的根本）。次為發心本（其次，是發菩提心的根本）。三自相本（第三，是自相的根本）。 『迦葉白佛』下（『迦葉對佛說』之後的內容）。第二明虛實開善謂為實觀（第二個部分，說明虛實，開善認為這是真實的禪觀）。亦先問（也是先提問）。次答（然後回答）。問為三（提問分為三個部分）。一奪難（首先是駁斥的詰難）。二縱難（其次是縱容的詰難）。三遮難（第三是遮止的詰難）。初奪難者又二（首先，駁斥的詰難又分為兩個部分）。先法（首先是法）。次譬（其次是譬喻）。初法者明雖欲拔苦實未拔苦（首先，法說明雖然想要拔除痛苦，實際上並沒有拔除痛苦）。皆是虛言（都是虛假的話）。雖欲與樂（雖然想要給予快樂）。實不得樂（實際上並沒有得到快樂）。此是假說（這只是假說）。次舉譬顯（然後舉出譬喻來顯示）。亦如比丘作假想觀（就像比丘做虛假的觀想）。觀羹為薉而實非薉（觀想羹是污穢的，但實際上並不是污穢的）。雖言與樂實不得樂（雖然說給予快樂，實際上並沒有得到快樂）。 『世尊若非虛妄』下（『世尊，如果不是虛妄』之後的內容）。第二縱難（第二個部分，縱容的詰難）。縱有實（即使有真實的）。
【English Translation】 English version There are roughly four ways to enter contemplation. The first involves giving joy to the three kinds of people one is close to (such as relatives, friends, and benefactors, allowing them to obtain happiness). This combines these three kinds of close people into one category. Separating the three kinds of people one resents creates three categories. If one clearly explains the practice of contemplation, there are actually nine grades with different methods of practice. However, the text here only explains three grades. Following 『Good man, this is called obtaining loving-kindness.』 is the third conclusion. Following 『World Honored One, what is the cause?』 is the second way, which also begins with a question. Then comes the answer, which is divided into three parts: first, proposing the difficulty of achievement; second, explaining; and third, concluding. The first part of the text, following 『Why is that?』 explains the previous Dharma. Then, examples are given, citing four similes as in the text. Because the power of delusion is strong and the power of loving-kindness is weak, it cannot be called great loving-kindness. Only by overcoming delusion and achieving loving-kindness can it be called great loving-kindness. Following 『Because of this meaning』 is the third conclusion. Following 『Good man, when a Bodhisattva dwells in the first ground』 is the second part, revealing the greatness and explaining that the complete four immeasurable minds are great loving-kindness. The text is divided into two parts: first, explaining great loving-kindness; second, explaining the real and unreal. First, explaining great loving-kindness is further divided into three parts: first, directly explaining great loving-kindness; second, explaining the combined use; and third, explaining the root of goodness. First, directly explaining great loving-kindness is further divided into three parts: namely, proposing, explaining, and concluding. The first proposal is as in the text. Next, the meaning of the explanation is that previously, joy was given to those one resented. Joy was not given to those who have severed their roots of goodness (icchantika). Now, this complete loving-kindness is directed towards the icchantika, seeing only the true nature and not seeing their faults. Therefore, not generating anger is great loving-kindness. The third conclusion is as in the text. Following 『Good man, for all sentient beings』 is the second part, explaining the combined use of loving-kindness. If loving-kindness only gives joy and compassion only removes suffering, then it is not combined use. Now it is explained that loving-kindness can also remove suffering, and compassion can also give joy. The equanimity also contains these two functions, as in the text. Following 『Only the four immeasurable minds』 is the third part, explaining the root of goodness, divided into three parts: first, it is the root of the six perfections; second, it is the root of generating the aspiration for enlightenment; and third, it is the root of self-nature. Following 『Kasyapa said to the Buddha』 is the second part, explaining the real and unreal, which Kaisan considers to be real contemplation. It also begins with a question, then an answer. The question is divided into three parts: first, a refuting challenge; second, a conceding challenge; and third, a preventing challenge. First, the refuting challenge is further divided into two parts: first, the Dharma; second, the simile. First, the Dharma explains that although one wants to remove suffering, one has not actually removed suffering. All are false words. Although one wants to give joy, one has not actually obtained joy. This is just a false statement. Then, an example is given to illustrate. It is like a Bhiksu performing a false visualization, visualizing the soup as filthy, but it is not actually filthy. Although one says one is giving joy, one has not actually obtained joy. Following 『World Honored One, if it is not false』 is the second part, the conceding challenge. Even if there is reality.
益何以不見得安樂者。若實與樂今佛菩薩無量無邊。何以不見與眾生樂。若當真實下。第三遮難。佛若答言是虛無實如來亦由往昔行慈得為梵主。最勝最上何得無益。是故遮云。不得無益故名遮難。次佛言善男子下。答前三難。初答遮難。次答奪難。三答縱難。初答遮難為二。先嘆其遮。次正答。答中四偈為三。初一行明大慈。次一行大悲。三兩行格量。實能與樂功福無量。善男子夫修慈者下。二答奪難。又二。初倡真實。故舉聲聞假想之非。顯菩薩是實。云何知耶。第二廣明是實。又五。一實能轉境。二實能治惑。三實能善本。四實能遍諸法。五實不可思議。初為三。一倡。二釋。三結。初如文。釋中意者。解此有二。一實能轉境。二但能令見。若轉金為土則可實轉。若令眾生為非眾生但能令見。一師云。經云能成。云何二解。菩薩非但能轉金成土亦轉眾產生非眾生。非眾生者即是草木。轉非眾產生于眾生。若言眾生本來虛妄無所有者。當知眾生有非眾生。若言諸法有安樂性。即非眾生亦是眾生。情與無情有性無性準此可知。私問。若眾生與非眾生實更互轉。情作無情無情作情是義難信。若不實轉聖力徒施。總而言之只是諸佛菩薩。自既依正。不二而二二而不二。能令眾生亦復如是。此則永轉。若暫轉者。不無斯義
【現代漢語翻譯】 現代漢語譯本： 為什麼不能看到安樂呢？如果真的能給予快樂，現在佛和菩薩有無量無邊那麼多，為什麼看不到他們給予眾生快樂呢？如果確實能給予快樂，這是第三個遮難。如果佛回答說是虛無不實的，那麼如來也是因為往昔修行慈悲才得以成為梵天之主，最殊勝最至上，怎麼會沒有利益呢？所以遮止說：『不得沒有利益』，因此稱為遮難。接下來，佛說『善男子』，這是回答前面的三個難題。首先回答遮難，其次回答奪難，第三回答縱難。首先回答遮難，分為兩部分：先讚歎這種遮難，然後正式回答。回答中的四句偈分為三部分：第一句說明大慈，第二句說明大悲，第三、四句衡量。實際上能夠給予快樂，功德福報是無量的。 『善男子，修行慈悲的人』，這是第二個回答奪難。又分為兩部分：首先提倡真實，所以舉出聲聞（Sravaka，聽聞佛法而修行的弟子）假想的錯誤，彰顯菩薩（Bodhisattva，立志成佛的修行者）是真實的。怎麼知道呢？第二，廣泛說明是真實的，又分為五點：一、確實能夠轉變境界；二、確實能夠治理迷惑；三、確實能夠完善根本；四、確實能夠遍及諸法；五、確實不可思議。首先，分為三點：一、提倡；二、解釋；三、總結。首先如經文所說。解釋中的意思是，對此有兩種解釋：一、確實能夠轉變境界；二、只能讓人看到。如果把金子變成泥土，這可以說是真實的轉變。如果讓眾生變成非眾生，只能讓人看到。一位法師說，經文說『能夠成就』，為什麼有兩種解釋？菩薩不僅能夠把金子變成泥土，也能把眾生變成非眾生。非眾生就是草木。把非眾生轉變成眾生。如果說眾生本來就是虛妄不存在的，那麼要知道眾生有非眾生。如果說諸法有安樂的性質，那麼非眾生也是眾生。有情和無情，有自性和無自性，可以依此來類推。私下請教：如果眾生和非眾生確實互相轉化，有情變成無情，無情變成有情，這種說法難以置信。如果不真實轉化，聖人的力量就白費了。總而言之，只是諸佛菩薩，自己既是依報（dependent reward）也是正報（direct reward），不二而二，二而不二，能夠讓眾生也像這樣。這才是永遠的轉變。如果是暫時的轉變，並非沒有這種道理。
【English Translation】 English version: Why is it that one cannot perceive peace and happiness? If indeed they bestow happiness, why is it that we do not see the immeasurable and boundless Buddhas and Bodhisattvas bestowing happiness upon sentient beings? If indeed they bestow happiness, this is the third refutation. If the Buddha were to answer that it is empty and unreal, then the Tathagata (如來，another name for Buddha) also attained the position of Brahma (梵天，the creator god in Hinduism) through practicing loving-kindness in the past. Being the most supreme and unsurpassed, how could it be without benefit? Therefore, it is refuted by saying, 'It cannot be without benefit,' hence it is called a refutation. Next, the Buddha says, 'Good man,' which is the answer to the previous three difficulties. First, he answers the refutation, then he answers the deprivation, and third, he answers the allowance. First, answering the refutation is divided into two parts: first, praising the refutation, and then formally answering. The four verses in the answer are divided into three parts: the first line explains great loving-kindness, the second line explains great compassion, and the third and fourth lines measure. In reality, being able to bestow happiness, the merit and blessings are immeasurable. 'Good man, those who cultivate loving-kindness,' this is the second answer to the deprivation. It is also divided into two parts: first, advocating the truth, therefore, pointing out the error of the Sravakas' (聲聞，Disciples who learn by hearing the teachings) imagination, highlighting that the Bodhisattvas (菩薩，Enlightenment beings) are real. How do we know this? Second, extensively explaining that it is real, which is divided into five points: first, it can indeed transform realms; second, it can indeed cure delusions; third, it can indeed perfect the root; fourth, it can indeed pervade all dharmas (法，teachings); fifth, it is indeed inconceivable. First, it is divided into three points: first, advocating; second, explaining; third, concluding. First, as the scripture says. The meaning in the explanation is that there are two explanations for this: first, it can indeed transform realms; second, it can only allow one to see. If one turns gold into earth, this can be said to be a real transformation. If one turns sentient beings into non-sentient beings, it can only allow one to see. A Dharma master said that the scripture says 'can accomplish,' why are there two explanations? Bodhisattvas can not only turn gold into earth, but also turn sentient beings into non-sentient beings. Non-sentient beings are plants and trees. Turning non-sentient beings into sentient beings. If it is said that sentient beings are originally illusory and non-existent, then know that sentient beings have non-sentient beings. If it is said that all dharmas have the nature of peace and happiness, then non-sentient beings are also sentient beings. Sentient and non-sentient, having self-nature and not having self-nature, can be inferred accordingly. Private inquiry: If sentient beings and non-sentient beings truly transform each other, sentient becoming non-sentient, non-sentient becoming sentient, this statement is hard to believe. If there is no real transformation, the power of the sages would be wasted. In short, it is only the Buddhas and Bodhisattvas, who are both the dependent reward (依報，the environment) and the direct reward (正報，the result of karma), not two but two, two but not two, able to make sentient beings also like this. This is the eternal transformation. If it is a temporary transformation, it is not without this reason.
。亦令轉者不自覺知。況復慈即如來如來即慈。慈即佛性佛性即諸法。敬請后德思之思之。複次善男子下。第二明實能治惑。又三。謂倡釋結。舊云。四等但是功德猗樂相伏非究竟斷。此中四等即是般若即是能斷。複次善男子四無量下。第三明實為善本。又二。先明能為大乘善本。次明能為三乘善本。初又二。初明通為一切善本。次明能為佈施之本。初文可見。善男子菩薩下。二偏明為佈施之本。又五。一正施本。二無相為得。三有相為失。四明一心即四心。五廣發誓願。初明施本舉八事。為下八事作本。如是施時下。第二明無相為得。又三。初總。次別。三結。初如文。次別中雲。不見因果者。施時是因。得報是果。得果是常。不得是斷。菩薩皆不作如此施。三雖復下結如文。善男子菩薩若見下。第三明有相為失為三。法譬合。法如文。譬中。人譬淺行菩薩。箭譬慳起。眷屬請醫譬知識勸施。言且待者。譬不肯時施。我當觀者。取相分別。毒箭誰射。譬分別福田若持若犯。何箭竹柳。譬分別施物何物可舍何物不可。所有毒者。譬執施之人竟不知施。而命終者。既不得施為慳所蔽斷善根命。合譬如文。複次善男子下。第四一心即四。顯圓慈相。明行施時具有四等。施時生慈及以起悲施時心喜施已是舍。菩薩于慈心中下
。第五廣發誓願。凡有八重。初明施食乃至燈明。初三如文。第四施衣云離身一尺六寸者。一依理云。裂諸見衣除十六知見。二依事云。面各四寸即一尺六。第五施華香中雲無戒者。是無戒之戒非是不受及受不得之無。華嚴云。如虛空戒無所依戒。大集云。無所住戒見住戒非故。言無作戒者非是非色非心之無作。乃是此戒。不作生死涅槃之戒。余如文。善男子一切聲聞下第二為三乘本。又三。初明三乘。次一切法。三總結。以此章用慈攝一切法無法不遍。圓慈之義轉更明顯。然善本者。即是利他。利他之中慈悲最勝。初文即是三乘。菩薩摩訶下。第二別列一切法。不凈與出入息即是二甘露門。七方便者數師云。一不凈。二別相。三總相。四暖。五頂。六忍。七世第一。論師云。一色苦。二色集。三色滅。四色道。五色過。六色味。七色出。三觀處者。謂苦無常無我。此小乘名。若大乘者。觀十二因緣苦業煩惱。以為三觀。又瓔珞云。明三觀者。二諦觀。平等觀。中道第一義觀(云云)。無爭有三解。一云。慈心成故無爭。二云。空解明故無爭。三云。隨心覺照與物不爭。本際智者二解。一空解為本際故。阿若憍陳如。名了本際。二以邊際智。緣延促自在為本際智。以是義下。第三總結。善男子能為善者下。是第四實遍
【現代漢語翻譯】 現代漢語譯本 第五廣發誓願，共有八重。首先闡明施食乃至燈明。前三項如經文所述。第四項施衣中說『離身一尺六寸』，一是從理上說，是撕裂各種知見的衣裳，去除十六種知見。二是從事上說，面的四邊各四寸，加起來就是一尺六寸。第五項施華香中說『無戒者』，是指沒有戒的戒，並非是不受戒或者受不了戒的『無』。如《華嚴經》所說：『如虛空戒，無所依戒。』《大集經》說：『無所住戒，見住戒』並非是故意的。所說的『無作戒』，並非是非色非心之無作，而是指此戒不造作生死涅槃之戒。其餘部分如經文所述。 『善男子，一切聲聞』以下，第二部分是為三乘之根本。又分為三部分。首先闡明三乘，其次是一切法，最後是總結。這一章用慈心來統攝一切法，沒有哪種法不遍及，圓滿慈悲的意義更加明顯。所謂的『善本』，就是利他。在利他之中，慈悲最為殊勝。開頭的經文就是指三乘。 『菩薩摩訶』以下，第二部分分別列舉一切法。不凈觀與出入息觀就是二甘露門。七方便，數論師說是：一、不凈觀，二、別相觀，三、總相觀，四、暖位，五、頂位，六、忍位，七、世第一位。論師說是：一、色苦，二、色集，三、色滅，四、色道，五、色過，六、色味，七、色出。三觀處，指的是苦、無常、無我。這是小乘的名稱。如果是大乘，則觀十二因緣的苦、業、煩惱，作為三觀。另外，《瓔珞經》說：『明三觀者，二諦觀，平等觀，中道第一義觀』。 『無爭』有三種解釋。一是說，因為慈心成就所以沒有爭執。二是說，因為空解明瞭所以沒有爭執。三是說，隨心覺照，與萬物不爭。『本際智』有兩種解釋。一是空解為本際，所以阿若憍陳如（Ajnatakaundinya，最初的五比丘之一）名為『了本際』。二是以邊際智，緣延促自在為本際智。 『以是義』以下，第三部分是總結。『善男子，能為善者』以下，是第四實遍。
【English Translation】 English version The fifth is the broadly generated vows, having eight aspects. First, it clarifies the giving of food and even the lighting of lamps. The first three are as described in the text. The fourth, regarding the giving of clothing, states 'one foot and six inches away from the body.' One explanation based on principle is that it tears apart the garments of various views, removing the sixteen types of knowledge and views. Another explanation based on practice is that each side of the face is four inches, totaling one foot and six inches. The fifth, regarding the giving of flowers and incense, states 'those without precepts,' referring to the precepts without precepts, not the 'absence' of not receiving or being unable to receive precepts. As the Avatamsaka Sutra says, 'Like the precepts of empty space, precepts without reliance.' The Mahasamghata Sutra says, 'Precepts without abiding, precepts abiding in views,' not intentionally. The so-called 'non-action precepts' are not the non-action of non-form and non-mind, but rather these precepts do not create the precepts of birth and death, and Nirvana. The rest is as described in the text. 'Good man, all Sravakas (hearers)' below, the second part is the foundation for the Three Vehicles (Triyana). It is further divided into three parts. First, it clarifies the Three Vehicles, then all dharmas, and finally a summary. This chapter uses compassion to encompass all dharmas, with no dharma not pervaded, making the meaning of complete compassion even clearer. The so-called 'good root' is benefiting others. Among benefiting others, compassion is the most excellent. The opening text refers to the Three Vehicles. 'Bodhisattva Mahasattva' below, the second part lists all dharmas separately. Impurity contemplation (asubha-bhavana) and mindfulness of breathing (anapanasati) are the two gates of nectar. The Seven Expedients, according to the Samkhya school, are: 1. Impurity contemplation, 2. Specific aspect contemplation, 3. General aspect contemplation, 4. Warmth stage, 5. Peak stage, 6. Forbearance stage, 7. World's foremost stage. According to the commentators, they are: 1. Suffering of form, 2. Accumulation of form, 3. Cessation of form, 4. Path of form, 5. Fault of form, 6. Taste of form, 7. Escape from form. The Three Contemplation Sites refer to suffering, impermanence, and non-self. This is the name in the Small Vehicle (Hinayana). If it is the Great Vehicle (Mahayana), then contemplate the suffering, karma, and afflictions of the Twelve Links of Dependent Origination as the Three Contemplations. Furthermore, the Inga Sutra says, 'Clarifying the Three Contemplations are the Two Truths Contemplation, the Equality Contemplation, and the Middle Way First Principle Contemplation.' 'Non-contention' has three explanations. One is that because compassion is accomplished, there is no contention. Two is that because the understanding of emptiness is clear, there is no contention. Three is that following the mind's awareness and illumination, there is no contention with things. 'Original Limit Wisdom' has two explanations. One is that the understanding of emptiness is the original limit, so Ajnatakaundinya (Ajnatakaundinya, one of the first five monks) is named 'Understanding the Original Limit.' Two is using the wisdom of the boundary, using the freedom to extend or shorten conditions as the Original Limit Wisdom. 'With this meaning' below, the third part is the summary. 'Good man, those who can do good' below, is the fourth, truly pervasive.
即是諸善。亦是遍於一切善法。明圓慈轉顯。又二。先明即大乘諸善。一十五句。次明即小乘諸善。有十六句。初十五句。句句中皆結是如來慈。慈若無常下。是第二遍小乘善法十六句。亦句句后皆結是聲聞慈。善男子慈若有無下。第五明實不可思議。又四。一嘆大慈體。二嘆行慈人。三嘆詮慈教。即大涅槃。四嘆說慈主。初嘆慈體。舊有三解。一云。眾生慈緣有。法緣緣無。無緣緣非有非無。二云。初地至三地。空心多故是無。四地至七地。有心多故是有。八地至十地。有無並觀故云非有非無。三云。同據佛果妙有故是有。無生死界故是無。冥真故非有非無。今言不然。緣五陰法如何是無。若是無者即應入真。既不入真何得是無。有若是無。無緣何異。又初地至三地。豈一向空。又非有無豈皆佛地。今文嘆於行慈之人。但行慈者皆有雙非。不必唯佛此乃正明梵行中意。若緣凈凈是無。若緣不凈凈是有。若緣非凈非不凈。是非有非無。不併不別。又緣於三諦。緣真故無緣。俗故有緣。中故非有非無。中論云。因緣所生法。即空即假即中道義。問四句是戲論何以釋經。答定性四句即是戲論。假名四句非是戲論。菩薩住于下。第二嘆行慈人。是大涅槃下。第三嘆詮慈之教。諸佛如來下。第四嘆說慈之主。迦葉白佛下。第三
【現代漢語翻譯】 現代漢語譯本 這些就是各種善行，也遍及一切善法。光明、圓滿、慈悲得以彰顯。又分為兩部分：首先闡明屬於大乘的各種善行，共十五句；其次闡明屬於小乘的各種善行，共十六句。先說這十五句，每一句都總結為『這是如來的慈悲』。『慈若無常』以下，是第二部分遍及小乘善法的十六句，每一句之後都總結為『這是聲聞的慈悲』。『善男子慈若有無』以下，第五部分闡明慈悲的真實不可思議，又分為四個方面：一是讚歎大慈的本體，二是讚歎行慈之人，三是讚歎詮釋慈悲的教義，即《大涅槃經》，四是讚歎宣說慈悲的主體。首先讚歎慈悲的本體。舊有三種解釋：一是說，對眾生的慈悲因緣而有，對法的慈悲因緣而無，無緣的慈悲既非有也非無。二是說，初地到三地的菩薩，因為空觀較多所以是『無』；四地到七地的菩薩，因為有觀較多所以是『有』；八地到十地的菩薩，有和無並觀，所以說是『非有非無』。三是說，同樣依據佛果的妙有，所以是『有』；沒有生死界限，所以是『無』；冥合真如，所以是『非有非無』。 現在我說的不是這樣。緣於五陰之法，怎麼能說是『無』呢？如果是『無』，就應該入于真如。既然沒有入于真如，怎麼能說是『無』呢？『有』如果是『無』，那麼『無緣』又有什麼不同呢？而且初地到三地的菩薩，難道完全是空觀嗎？而且『非有非無』難道都是佛地嗎？現在的經文是讚歎行慈之人，只要是行慈的人，都具有雙重否定，不一定只有佛才這樣。這才是真正闡明梵行中的含義。如果緣于清凈，那麼清凈就是『無』；如果緣于不清凈，那麼清凈就是『有』；如果緣于非清凈非不清凈，那麼就是『非有非無』，不併列也不分別。又緣於三諦，緣于真諦的緣故是『無緣』，緣于俗諦的緣故是『有緣』，緣于中諦的緣故是『非有非無』。《中論》說：『因緣所生法，即空即假即中道義。』問：四句是戲論，為什麼用來解釋經文？答：定性的四句就是戲論，假名的四句就不是戲論。『菩薩住于下』，第二是讚歎行慈之人。『是大涅槃下』，第三是讚歎詮釋慈悲的教義。『諸佛如來下』，第四是讚歎宣說慈悲的主體。『迦葉白佛下』，第三部分開始。
【English Translation】 English version These are all good deeds, and they pervade all good dharmas. The light, completeness, and compassion are manifested. It is further divided into two parts: first, clarifying the various good deeds belonging to the Mahayana, totaling fifteen sentences; second, clarifying the various good deeds belonging to the Hinayana, totaling sixteen sentences. First, regarding the fifteen sentences, each sentence concludes with 'This is the Tathagata's (如來) [Tathagata: Thus Come One] compassion.' 'If compassion is impermanent' below, is the second part of the sixteen sentences pervading Hinayana good dharmas, each sentence also concluding with 'This is the Sravaka's (聲聞) [Sravaka: Hearer] compassion.' 'Good man, if compassion is existent or nonexistent' below, the fifth part clarifies the true inconceivable nature of compassion, further divided into four aspects: first, praising the essence of great compassion; second, praising those who practice compassion; third, praising the teachings that explain compassion, namely the Mahaparinirvana Sutra (大涅槃經) [Mahaparinirvana Sutra: The Great Nirvana Sutra]; fourth, praising the subject who speaks of compassion. First, praising the essence of compassion. There are three old interpretations: one says that compassion towards sentient beings arises from conditions, compassion towards dharmas arises from non-conditions, and compassion without conditions is neither existent nor nonexistent. The second says that Bodhisattvas (菩薩) [Bodhisattva: Enlightenment Being] from the first to the third bhumi (地) [bhumi: level/stage] have more emptiness in their minds, so it is 'nonexistent'; Bodhisattvas from the fourth to the seventh bhumi have more existence in their minds, so it is 'existent'; Bodhisattvas from the eighth to the tenth bhumi observe both existence and non-existence, so it is said to be 'neither existent nor nonexistent.' The third says that it is based on the wonderful existence of the Buddha's (佛) [Buddha: Awakened One] fruit, so it is 'existent'; there is no boundary of birth and death, so it is 'nonexistent'; it merges with suchness, so it is 'neither existent nor nonexistent.' Now I say it is not like this. How can it be said to be 'nonexistent' when it is conditioned by the five skandhas (陰) [skandhas: aggregates]? If it is 'nonexistent,' then it should enter suchness. Since it has not entered suchness, how can it be said to be 'nonexistent'? If 'existence' is 'nonexistent,' then what is the difference between 'non-conditioned'? Moreover, are Bodhisattvas from the first to the third bhumi entirely empty? And are 'neither existent nor nonexistent' all Buddha-lands? The current text praises those who practice compassion; as long as one practices compassion, they possess double negation, not necessarily only Buddhas. This is the true explanation of the meaning in brahmacharya (梵行) [brahmacharya: pure conduct]. If it is conditioned by purity, then purity is 'nonexistent'; if it is conditioned by impurity, then purity is 'existent'; if it is conditioned by neither purity nor impurity, then it is 'neither existent nor nonexistent,' neither juxtaposed nor distinguished. Furthermore, it is conditioned by the three truths; because it is conditioned by the truth, it is 'non-conditioned'; because it is conditioned by the conventional truth, it is 'conditioned'; because it is conditioned by the middle truth, it is 'neither existent nor nonexistent.' The Madhyamaka-karika (中論) [Madhyamaka-karika: The Fundamental Wisdom of the Middle Way] says: 'That which arises from conditions is emptiness, provisionality, and the meaning of the Middle Way.' Question: The four sentences are frivolous talk, why are they used to explain the scriptures? Answer: The four sentences of fixed nature are frivolous talk, the four sentences of provisional names are not frivolous talk. 'Bodhisattvas dwell below,' the second is praising those who practice compassion. 'The Mahaparinirvana Sutra below,' the third is praising the teachings that explain compassion. 'All Buddhas, Tathagatas below,' the fourth is praising the subject who speaks of compassion. 'Kasyapa (迦葉) [Kasyapa: A disciple of the Buddha] said to the Buddha below,' the third part begins.
追答第二縱難。前難云。慈悲若實應有利益。故更牒問請答。還復進退兩難一就實修慈為難。若佛實修應與眾生。何以眾生不得慈益。若慈不能與眾生益。慈即無用。答又三。初明實有益。二引事證。三結嘆不思議。初又三。前倡有益。次善男子下釋益。三以是義故下結益。初如文。次釋益。若定業不轉則不得益。若不定業則得益也。雖是定業若修善者還成不定。如定壽八十此不可轉。若中間非橫慈即益之。云何定業。如初興殺起重毒害。殺時決定殺后暢快。並起恚心。此業即定則不能與樂。若不定者慈能與樂。問業自不定自應得樂。何須慈與。答業雖不定或轉成定。若得慈益轉重為輕。見虎豹等自然生怖者。喻行慈者人見生喜。善男子我說是慈有無量門下。第二引事為證。凡舉八事慈運神通以救眾生。初事中文云。謂呼是血者。有三解。此是十二年前未制壞色故純著赤。二云。五部不同。十誦一衣三種雜點。五分四分三隨著一。謂青泥木蘭。木蘭赤色。三云三色。衣中一衣即用三色點之。如大豆許。但諸弟子並著點衣但其點雖小遙望猶赤。次五事可見。第七事初云憍薩羅舍衛者。或有言是一國異名。或云。憍薩是附庸國。其國有賊故波斯遣兵。善男子下第三結嘆。夫無量者。不可思議乃是通嘆菩薩所行。不可思議嘆
{ "translations": [ "現代漢語譯本", "第二縱難。前一個難點說：『如果慈悲是真實的，就應該有利益。』所以再次追問，請求回答。這裡仍然是進退兩難：一是就實際修習慈悲而言，如果佛陀確實修習慈悲，就應該給予眾生利益。為什麼眾生沒有得到慈悲的利益呢？如果慈悲不能給予眾生利益，那麼慈悲就沒有用處。回答又有三重含義：首先說明慈悲確實有利益；其次引用事例來證明；最後總結讚歎慈悲的不可思議。首先說明慈悲有利益，又分為三個部分：先提倡慈悲有利益；其次『善男子』以下解釋慈悲的利益；第三『以是義故』以下總結慈悲的利益。首先如經文所說。其次解釋慈悲的利益：如果註定的業力不能轉變，就不能得到利益；如果不是註定的業力，就能得到利益。即使是註定的業力，如果修習善行，也會轉變成不註定的業力。比如註定的壽命是八十歲，這是不可轉變的。如果在中間遇到意外的災禍，慈悲就能帶來利益。什麼是註定的業力呢？比如最初興起殺念，進行嚴重的毒害，殺害時決心要殺，事後感到暢快，並且生起嗔恨心。這種業力就是註定的，不能帶來快樂。如果不是註定的業力，慈悲就能帶來快樂。有人問：『業力自己是不註定的，自己就應該得到快樂，為什麼需要慈悲給予呢？』回答說：『業力雖然是不註定的，也可能轉變成註定的。如果得到慈悲的利益，就能轉重為輕。』看到老虎豹子等自然產生恐懼，比喻修行慈悲的人，人們看到會心生歡喜。『善男子，我說是慈有無量門』以下，第二部分引用事例來證明。總共舉了八件事例，說明慈悲運用神通來救度眾生。第一個事例中，經文說：『所謂呼是血者』，有三種解釋：一是說這是十二年前沒有制定壞色衣的規定，所以純粹穿著紅色。二是說五部律不同，《十誦律》規定一件衣服用三種雜色點綴，《五分律》、《四分律》規定一件衣服用一種顏色點綴，比如青泥、木蘭。木蘭是紅色。三是說用三種顏色，衣服中的一件就用三種顏色點綴，像大豆那麼大。但是各位弟子都穿著點綴過的衣服，只是點綴雖然小，從遠處看仍然是紅色。其次的五個事例可以自己看。第七個事例最初說『憍薩羅舍衛』，有人說是同一個國家的異名，也有人說憍薩羅是附庸國，那個國家有盜賊，所以波斯派兵。『善男子』以下，第三部分總結讚歎。『夫無量者，不可思議』，這是總的讚歎菩薩所行的不可思議。", "english_translations": [ "English version", "The second difficulty is the difficulty of further questioning. The previous difficulty stated: 'If compassion is real, it should have benefits.' Therefore, it is questioned again, requesting an answer. Here, there remains a dilemma: first, regarding the actual practice of compassion, if the Buddha truly practiced compassion, he should bestow benefits upon sentient beings. Why do sentient beings not receive the benefits of compassion? If compassion cannot benefit sentient beings, then compassion is useless. The answer has three aspects: first, it clarifies that compassion does indeed have benefits; second, it cites examples to prove it; and third, it concludes by praising the inconceivability of compassion. First, clarifying that compassion has benefits is further divided into three parts: first, advocating that compassion has benefits; second, explaining the benefits of compassion from 'Good man' onwards; and third, summarizing the benefits of compassion from 'For this reason' onwards. First, as stated in the scripture. Second, explaining the benefits of compassion: if fixed karma cannot be transformed, one cannot receive benefits; if it is not fixed karma, one can receive benefits. Even if it is fixed karma, if one cultivates good deeds, it will transform into unfixed karma. For example, if one's fixed lifespan is eighty years, this cannot be changed. If one encounters unexpected disasters in between, compassion can bring benefits. What is fixed karma? For example, initially arising the thought of killing, carrying out severe harm, being determined to kill during the act of killing, feeling pleasure afterwards, and giving rise to anger. This karma is fixed and cannot bring happiness. If it is not fixed karma, compassion can bring happiness. Someone asks: 'If karma itself is unfixed, one should receive happiness on one's own, why is it necessary for compassion to bestow it?' The answer is: 'Although karma is unfixed, it may transform into fixed karma. If one receives the benefits of compassion, one can turn the heavy into light.' Seeing tigers and leopards naturally generates fear, which is a metaphor for how people feel joy when they see someone practicing compassion. 'Good man, I say that compassion has countless doors' below, the second part cites examples to prove it. A total of eight examples are given, illustrating how compassion uses supernatural powers to save sentient beings. In the first example, the scripture says: 'What is called blood,' there are three explanations: one is that this was before the rule of wearing kasaya robes was established twelve years ago, so they purely wore red. The second is that the Vinayas of the five schools are different. The Sarvastivada Vinaya stipulates that one robe is adorned with three mixed colors, while the Dharmaguptaka Vinaya and the Mahisasaka Vinaya stipulate that one robe is adorned with one color, such as blue mud or magnolia. Magnolia is red. The third is that three colors are used, and one of the robes is adorned with three colors, about the size of a soybean. However, all disciples wear adorned robes, but although the adornments are small, they still appear red from a distance. The next five examples can be read on your own. The seventh example initially mentions 'Kosala Sravasti,' some say they are different names for the same country, while others say that Kosala is a vassal state, and that country has bandits, so Persia sent troops. 'Good man' below, the third part concludes with praise. 'The immeasurable, the inconceivable,' this is a general praise of the inconceivable actions of Bodhisattvas." ] }
次第慈。諸佛所行即嘆圓慈。是大乘典即是嘆教。皆不思議俱會一圓。言語道斷心行處滅。不可說不可量。
梵行品之二
起卷。是第二明四心果。又為二。初明三心極愛地果。次明舍心空平等地果。舊二解。一云。三心未成但共一果。一心已成獨得一果。二云。三心同是有行故共一果。一心空行獨得一果。義皆不然。三心未成何以得果。又四心同緣眾生。同緣於法。同是有行。同緣無緣同是無行。有無既同三一應等。今亦一往別圓兩判。別者即理而事。慈悲喜三與愛相扶故制一果。舍心扶空故獨一果。若圓判者。上明一慈即悲喜舍。圓慈即遍一切諸法。無法不收果豈隔別特是文略亦是互現(云云)。一子地文為二。初明地果。后論義。初先倡章門。次解釋初文。舊云。是性地。二云。八地已上。三云。是初地。今明不然。先明聖行即是自行已云初地。此明梵行即是化他。先之自行已入初地化他何容但是性地。何容超至八地已上斯皆若過若不及。正是初地證化他果。云何此地去。是解釋。先標兩章。謂極愛一子。然極愛故一子。一子故極愛。不應有異。而今分別。極愛就心。一子就境。子非我內故言外境。次釋中凡舉五譬。初譬釋極愛。四譬釋一子。結判分明。初如文。譬如父母下。第二譬菩薩見諸凡夫
【現代漢語翻譯】 次第是慈心。諸佛所行的就是讚歎圓滿的慈悲。這是大乘經典，也就是讚歎教法。一切都不可思議，匯聚成一個圓滿的整體。言語的道路斷絕，心的活動也止息。不可說，不可衡量。
梵行品之二
本捲開始，是第二部分，闡明四種心的果報。又分為兩部分：首先闡明慈、悲、喜三心所獲得的極愛地果；其次闡明舍心所獲得的空平等地果。舊有兩種解釋：一種認為，慈、悲、喜三心尚未成就，所以共同獲得一個果報；舍心已經成就，所以獨自獲得一個果報。另一種認為，慈、悲、喜三心都是有為之行，所以共同獲得一個果報；舍心是空性之行，所以獨自獲得一個果報。這些解釋都不對。慈、悲、喜三心尚未成就，怎麼能獲得果報呢？而且，四種心都緣于眾生，都緣於法，都是有為之行，都緣于無緣，都是無為之行。有為和無為既然相同，那麼三心和一心應該相等。現在也按照別教和圓教兩種方式來判斷。別教是從理上來說事，慈、悲、喜三心與愛心相互扶持，所以共同形成一個果報；舍心扶持空性，所以獨自形成一個果報。如果按照圓教來判斷，上面所說的一個慈心就包含了悲、喜、舍。圓滿的慈悲遍及一切諸法，沒有哪種法不被包含，果報怎麼會有隔閡差別呢？這只是文辭簡略，也是相互顯現（等等）。一子地文分為兩部分：首先闡明地果，然後討論意義。首先提出章節綱要，然後解釋第一段文字。舊說認為是性地，有的認為是八地以上，有的認為是初地。現在認為不對。前面闡明聖行，也就是自行，已經說是初地了。這裡闡明梵行，也就是化他。前面的自行已經進入初地，化他怎麼能只是性地，怎麼能超越到八地以上呢？這些都是要麼太過，要麼不及。這正是初地證得化他果報。『云何此地去』，是解釋。首先標出兩個章節，即極愛和一子。然而因為極愛所以是一子，因為是一子所以是極愛，不應該有差異。而現在分別說明，極愛是就心而言，一子是就境而言。子不是我內在的，所以說是外境。其次在解釋中總共舉了五個譬喻。第一個譬喻解釋極愛，四個譬喻解釋一子，結論判斷分明。第一個譬喻如經文所說。『譬如父母』以下，是第二個譬喻，菩薩看見各種凡夫。
【English Translation】 The sequence is loving-kindness. What all Buddhas practice is praising perfect loving-kindness. This is the Mahayana scripture, which is praising the teachings. All are inconceivable, converging into a perfect whole. The path of language is cut off, and the activity of the mind ceases. It is unspeakable and immeasurable.
Chapter Two on Pure Conduct (梵行品 – Fanxing Pin)
This chapter begins the second part, elucidating the fruits of the four minds. It is further divided into two parts: first, it elucidates the fruit of the extremely loving 'One Child Ground' (一子地 – Yizi Di) obtained by the three minds of loving-kindness (慈 – Ci), compassion (悲 – Bei), and joy (喜 – Xi); second, it elucidates the fruit of the 'emptiness and equality ground' (空平等地 – Kong Pingdeng Di) obtained by the mind of equanimity (舍 – She). There are two old interpretations: one holds that the three minds of loving-kindness, compassion, and joy, not yet perfected, jointly attain one fruit; the mind of equanimity, having been perfected, attains one fruit alone. The other holds that the three minds of loving-kindness, compassion, and joy are all active practices, so they jointly attain one fruit; the mind of equanimity is a practice of emptiness, so it attains one fruit alone. These interpretations are both incorrect. How can the three minds of loving-kindness, compassion, and joy, not yet perfected, attain any fruit? Moreover, all four minds are directed towards sentient beings, are directed towards the Dharma (法), are all active practices, are all directed towards the unconditioned, and are all unconditioned practices. Since activity and non-activity are the same, the three minds and the one mind should be equal. Now, we will also judge according to the two perspectives of separate teaching (別教 – Biejiao) and perfect teaching (圓教 – Yuanjiao). The separate teaching considers the matter from the perspective of principle: the three minds of loving-kindness, compassion, and joy support each other with love, so they jointly form one fruit; the mind of equanimity supports emptiness, so it attains one fruit alone. If judged according to the perfect teaching, the one loving-kindness mentioned above includes compassion, joy, and equanimity. Perfect loving-kindness pervades all dharmas, and there is no dharma that is not included, so how can the fruits be separated and differentiated? This is merely a simplification of the text, and it is also a mutual manifestation (etc.). The text on the 'One Child Ground' is divided into two parts: first, it elucidates the ground-fruit; then, it discusses the meaning. First, it presents the chapter outline; then, it explains the first passage. The old interpretations consider it to be the 'nature ground' (性地 – Xingdi), some consider it to be the eighth ground and above, and some consider it to be the first ground. Now, we consider this to be incorrect. The previous explanation of 'holy conduct' (聖行 – Shengxing), which is self-cultivation, has already stated that it is the first ground. This explains 'pure conduct' (梵行 – Fanxing), which is the transformation of others. The previous self-cultivation has already entered the first ground, so how can the transformation of others only be the 'nature ground', and how can it transcend to the eighth ground and above? These are all either too much or not enough. This is precisely the first ground attaining the fruit of transforming others. 'How does this ground go?' is an explanation. First, it marks out two chapters, namely 'extreme love' and 'one child'. However, because of extreme love, it is one child; because it is one child, it is extreme love, and there should be no difference. But now, we explain them separately: 'extreme love' refers to the mind, and 'one child' refers to the object. The child is not internal to me, so it is said to be an external object. Secondly, in the explanation, a total of five metaphors are given. The first metaphor explains 'extreme love', and the four metaphors explain 'one child', with a clear conclusion and judgment. The first metaphor is as the scripture says. 'For example, parents' and below is the second metaphor, the Bodhisattva sees all kinds of ordinary people.
起惡。因是生悲。如人小時下。第三別譬發心學人起于取著。土塊等譬五陰。下文合云。身口意業。左譬實智。右譬權智。又左譬定觀。右譬智拔。捉頭救其身非。挑出救其口過。譬如父母下。第四別譬眾生感於苦果。故言同生地獄。譬如父母下。第五通譬救因果。迦葉白佛去。第二論義。兩番問答。初番論義。次番領解。初中先問次答。初問為二。一直申不解。次若諸菩薩下。正是論義。或云五難。或云三難。一難殺婆羅門。二難罵提婆達多。三舉須菩提為況。初殺婆羅門。又三。一何故殺。二應護念。三何不墮獄。若使等視者。是第二罵調達。三舉須菩提小乘況大。小乘尚乃護生若此。況佛果滿猶有殺罵。若慈何故令人增長煩惱。汝今不應下。第二佛答。答前三問。但不次第。初答況難。次答殺難。三答罵難。問何故不次。答只是逐近何必須次。是例甚多。然況難最劇。何者說師無慈不及弟子。是故前遣仍訶責之言其不應。先總訶。次舉七事。別別訶之。初言蚊嘴者。鳥口尖者曰嘴。蚊口似此。以類名之。中五可見(云云)。最後文中更有多事。于中雲寧與毒蛇等。總寄迦葉誡制愚蒙。善男子如汝所言下。第二答殺難。還酬三意。今初答何故。殺而實非殺。廣舉六度。文為三。先牒問。次正答。三結。實不殺汝向
所問下。酬其護念問亦三。先牒問。次我時已得下。是正釋上迦葉問。未得不動地時得破戒不。佛答言得。此中答云。殺時已得一子之地。二文云何。一解云。上問家。問未得。佛答云。得地及破戒。二解云。上言未得未得於真。此中言得即得於真。舊解云。是見機殺故云無罪。河西云。一大悲心恐其墮獄。二為護法。其既謗法。是故殺之令免謗罪。三為滅邪見。四生其信心。作此觀之亦似實殺。興皇云。是示現殺。如前童子盜聽。如后罵于調達。今問若是化殺豈有地獄三念。甘露十劫之事。若皆是化。如來所作為利益誰。若俱非化。童子死已後生何處。故知二解不可偏用。若得意者理在其間。三以是義下結。善男子若人掘地下。三酬其不墮問又三。一更反問。二迦葉答如文。佛贊下第三正答。又三。一嘆述。二簡內外諸殺。三會通所問。此初嘆述。明噁心殺草尚得罪者。若無噁心殺人無罪。婆羅門法下。次簡內外。初簡外殺如文。佛及菩薩下簡內。善男子若有能殺下。第三會通。言殺無罪者。下文云。施一闡提得千倍報。施一餓狗得百倍報。而此中雲殺闡提言無罪者。互明與奪。若據闡提現在無善。害之無罪。過去五戒感報人身。勝於畜生故報千倍。汝上所言下。第三答其罵難亦為三。牒問。正釋。結會。初如文。
【現代漢語翻譯】 現代漢語譯本 所問如下：酬答其護念的提問也有三部分。首先是牒問（簡單重複問題），其次是『我時已得下』，這是對上面迦葉提問的正式解釋，即『未得不動地時，是否會破戒？』佛陀回答說『會』。這裡回答說：『殺時已得一子之地』，這兩段文字如何理解？一種解釋是：上面問的是未得（不動地）的情況，佛陀回答說：『得了地，也破了戒』。第二種解釋是：上面說『未得』，指的是未得真諦；這裡說『得』，指的是得了真諦。舊的解釋說：這是見機而殺，所以說無罪。河西的解釋是：一是出於大悲心，恐怕他墮入地獄；二是為護持佛法，因為他誹謗佛法，所以殺了他，使他免於誹謗的罪過；三是爲了滅除邪見；四是生起他的信心。這樣觀察，也像是真實的殺戮。興皇的解釋是：這是示現的殺戮，如同之前的童子偷聽，如同之後辱罵調達。現在的問題是，如果是化現的殺戮，怎麼會有地獄三念，甘露十劫的事情？如果都是化現，如來所作所為是爲了利益誰？如果都不是化現，童子死後會生到哪裡？所以知道這兩種解釋不可偏廢。如果能領會其意，道理就在其中。三是以『是義下』作總結。『善男子，若人掘地下』。 酬答其不墮（地獄）的提問又有三部分。一是反問，二是迦葉回答，如經文所示。『佛贊下』是第三部分，正式回答。又分為三部分：一是讚歎敘述，二是簡別內外諸殺，三是會通所問。這是最初的讚歎敘述，說明噁心殺草尚且有罪，如果無噁心殺人則無罪。『婆羅門法下』，接下來是簡別內外。首先是簡別外殺，如經文所示。『佛及菩薩下』是簡別內殺。『善男子，若有能殺下』是第三部分，會通。說殺無罪，下文說：佈施給一闡提（斷善根的人）得千倍的報應，佈施給一隻餓狗得百倍的報應，而這裡說殺一闡提無罪，這是互相說明給予和奪取。如果根據一闡提現在沒有善根，殺了他沒有罪；但過去持守五戒，感得人身，勝過畜生，所以報應是千倍。『汝上所言下』，第三部分回答他辱罵的責難，也分為三部分：牒問，正式解釋，總結會通。最初的部分如經文所示。
【English Translation】 English version The following are the questions. Replying to his question of protection and mindfulness also has three parts. First is die-wen (牒問, simple repetition of the question), second is 'Wo shi yi de xia (我時已得下, when I have already attained)', which is the formal explanation of Kashyapa's question above, namely, 'If one has not attained the immovable ground, will one break the precepts?' The Buddha answered 'Yes.' Here it is answered: 'When killing, one has already attained the ground of one son.' How are these two passages to be understood? One explanation is: the above question concerns the situation of not having attained (the immovable ground), and the Buddha answered: 'One has attained the ground and also broken the precepts.' The second explanation is: the above saying 'not attained' refers to not attaining the true meaning; the saying 'attained' here refers to attaining the true meaning. The old explanation says: this is killing based on the situation, so it is said to be without sin. The explanation of Hexi is: first, out of great compassion, fearing that he would fall into hell; second, to protect the Dharma, because he slandered the Dharma, so he killed him to save him from the sin of slander; third, to eliminate wrong views; fourth, to generate his faith. Observing in this way, it also seems like a real killing. The explanation of Xinghuang is: this is a manifested killing, like the previous child eavesdropping, like the later cursing of Devadatta. The question now is, if it is a manifested killing, how can there be the three thoughts of hell and the ten kalpas of nectar? If everything is a manifestation, who does the Tathagata act for the benefit of? If none of them are manifestations, where will the child be reborn after death? Therefore, it is known that these two explanations cannot be biased. If one can understand its meaning, the principle lies within it. Third, it concludes with 'Shi yi xia (是義下, this meaning below)'. 'Good man, if a person digs underground'. Replying to his question of not falling (into hell) also has three parts. First is a counter-question, second is Kashyapa's answer, as shown in the scripture. 'Fo zan xia (佛讚下, the Buddha praises below)' is the third part, the formal answer. It is further divided into three parts: first is praise and narration, second is distinguishing between internal and external killings, and third is reconciling the questions. This is the initial praise and narration, explaining that even killing grass with evil intentions is sinful, but if one kills a person without evil intentions, there is no sin. 'Poluomen fa xia (婆羅門法下, Brahmanical law below)', next is distinguishing between internal and external. First is distinguishing external killings, as shown in the scripture. 'Fo ji pusa xia (佛及菩薩下, Buddhas and Bodhisattvas below)' is distinguishing internal killings. 'Good man, if one can kill xia (善男子若有能殺下, good man, if one can kill below)' is the third part, reconciliation. Saying that killing is without sin, the following text says: giving to an icchantika (一闡提, one who has severed the roots of goodness) yields a thousandfold reward, giving to a hungry dog yields a hundredfold reward, but here it says that killing an icchantika is without sin, which mutually explains giving and taking away. If based on the fact that an icchantika has no good roots now, killing him is not sinful; but in the past, he upheld the five precepts and attained a human body, which is superior to animals, so the reward is a thousandfold. 'Ru shang suo yan xia (汝上所言下, what you said above below)', the third part answers his accusation of cursing, also divided into three parts: die-wen (牒問, simple repetition of the question), formal explanation, and conclusion and reconciliation. The initial part is as shown in the scripture.
次釋中引昔七事為證。又為二。初總略述意。次如我一時下。別舉七事。我于爾時下。三結會所問。迦葉白佛下。第二領解。又二。先領。次述成。四味者即四諦味。出是出苦味。離是離集味。滅道如文。迦葉白佛下。第二明舍心果。文為二。初明空平等。二辨知見。所以然者。即寂而照。即空而有。即實而權。上三心果。即事而理。而後結云諸佛境界。即事而理。與今互顯。初又三。一明平等果。二辨空義。三明利益。初文先問后答。答中二。初略明空門果。后廣明空門果。嘆須菩提者。于聲聞中解空第一。舉小況大以明地體。舊有二解。一云七地。引經云。七地能入寂滅。二云八地。空有並觀故是平等。今云。初地與一子地。理同能異。故立別名。何得淺深。例聖行中戒定之果。同在初地。善男子下。第二廣明空門果。又三。法譬合。初法說具明人法二空。不見父母等即是生空。不見陰界即是法空。而復言眾生壽命者。更牒前生空。次譬如虛空下。舉事空為譬。一切諸法下合。迦葉白佛下。第二廣辨空門義。又二。先問。后答。答又三。一列十一空章。二一一解釋。三結。初文者。若大品明十八空。或論七空。今處中說故但十一。然大品廣空而略性。此經廣性而略空。總其二經互顯其美。菩薩云何下。解釋十一空
【現代漢語翻譯】 現代漢語譯本 次釋中引用了過去的七件事作為證據。又分為兩部分。首先是總括地簡要敘述意義，其次是『如我一時下』，分別列舉七件事。『我于爾時下』，第三部分總結並回應所問。『迦葉白佛下』，第二部分是領悟理解。又分為兩部分，先是領悟，然後是陳述完成。『四味』指的是四諦之味，『出』是出離苦味，『離』是遠離集味，『滅』和『道』如字面意思。『迦葉白佛下』，第二部分闡明舍心之果。文分為兩部分，首先闡明空和平等，其次辨別知見。之所以如此，是因為寂靜而照亮，即空即有，即真實而權宜。以上三種心之果，即事即理，然後總結說『諸佛境界』，即事即理，與現在相互彰顯。第一部分又分為三部分，一是闡明平等之果，二是辨別空之意義，三是闡明利益。第一部分先問后答。回答中分為兩部分，首先簡要闡明空門之果，然後廣泛闡明空門之果。讚歎須菩提，是因為他在聲聞眾中對空的理解最為透徹。用小的例子來比況大的，以闡明地的本體。舊有兩種解釋，一種說法是七地，引用經文說：『七地能入寂滅』。另一種說法是八地，因為空有並觀，所以是平等。現在說，初地與一子地，道理相同而功能不同，所以設立不同的名稱。為什麼會有深淺之分？例如聖行中戒和定的果，都在初地。『善男子下』，第二部分廣泛闡明空門之果。又分為三部分，法、譬喻、合。首先是法說，詳細闡明人空和法空。『不見父母等』，這就是生空。『不見陰界』，這就是法空。而又說『眾生壽命』，這是再次強調前面的生空。其次是『譬如虛空下』，用事空來作比喻。『一切諸法下』是合。『迦葉白佛下』，第二部分廣泛辨別空門之義。又分為兩部分，先是提問，然後是回答。回答又分為三部分，一是列舉十一空之章，二是逐一解釋，三是總結。第一部分，如果《大品般若經》闡明十八空，或者論述七空，現在處於中間位置，所以只說十一空。然而《大品般若經》廣泛闡明空而簡略闡明性，這部經廣泛闡明性而簡略闡明空。總而言之，這兩部經相互彰顯其美。『菩薩云何下』，解釋十一空。
【English Translation】 English version The following explanation cites the past seven events as evidence. It is further divided into two parts. The first is a general and brief description of the meaning, and the second is 'As I at one time below,' listing the seven events separately. 'I at that time below,' the third part summarizes and responds to the question. 'Kāśyapa said to the Buddha below,' the second part is to comprehend and understand. It is also divided into two parts, first comprehension, and then stating the completion. 'Four flavors' refers to the flavors of the Four Noble Truths, 'exit' is the flavor of exiting suffering, 'separation' is the flavor of separating from accumulation, 'extinction' and 'path' are as the literal meaning. 'Kāśyapa said to the Buddha below,' the second part elucidates the fruit of the mind of relinquishment. The text is divided into two parts, first elucidating emptiness and equality, and second, distinguishing knowledge and vision. The reason for this is that it is stillness that illuminates, that is, emptiness is existence, that is, reality is expedient. The above three fruits of the mind, that is, event is principle, and then concludes by saying 'the realm of all Buddhas,' that is, event is principle, which mutually manifests with the present. The first part is further divided into three parts, one is to elucidate the fruit of equality, two is to distinguish the meaning of emptiness, and three is to elucidate the benefits. The first part asks first and then answers. The answer is divided into two parts, first briefly elucidating the fruit of the gate of emptiness, and then extensively elucidating the fruit of the gate of emptiness. Praising Subhuti is because he has the most thorough understanding of emptiness among the Śrāvakas (Hearers). Using small examples to compare large ones to elucidate the essence of the ground. There are two old interpretations, one saying it is the seventh ground, quoting the sutra saying: 'The seventh ground can enter extinction.' The other saying it is the eighth ground, because emptiness and existence are viewed together, so it is equality. Now it is said that the first ground and the one son ground, the principles are the same but the functions are different, so different names are established. Why are there differences in depth? For example, the fruits of precepts and concentration in the holy practice are both in the first ground. 'Good man below,' the second part extensively elucidates the fruit of the gate of emptiness. It is also divided into three parts, Dharma (teaching), simile, and combination. First is the Dharma teaching, explaining in detail the emptiness of persons and the emptiness of phenomena. 'Not seeing parents, etc.,' this is the emptiness of beings. 'Not seeing the aggregates and realms,' this is the emptiness of phenomena. And again saying 'sentient beings and life spans,' this is re-emphasizing the previous emptiness of beings. Second is 'Like empty space below,' using the emptiness of events as a simile. 'All dharmas below' is the combination. 'Kāśyapa said to the Buddha below,' the second part extensively distinguishes the meaning of the gate of emptiness. It is also divided into two parts, first asking, and then answering. The answer is divided into three parts, one is to list the eleven chapters on emptiness, two is to explain them one by one, and three is to conclude. The first part, if the Mahāprajñāpāramitā Sūtra explains eighteen emptinesses, or discusses seven emptinesses, now it is in the middle position, so it only speaks of eleven emptinesses. However, the Mahāprajñāpāramitā Sūtra extensively elucidates emptiness and briefly elucidates nature, this sutra extensively elucidates nature and briefly elucidates emptiness. In summary, these two sutras mutually manifest their beauty. 'How does the Bodhisattva below,' explains the eleven emptinesses.
。舊有二說冶城云。前六空是互無空性空。下五空是任理空。任理是真諦空。互無是世諦空。莊嚴用之。開善皆是理空。而廣斥冶城。仍分為四。初六是假名空。次二是實法空。次一是平等空。次二是佛果空。以修行有漸故。觀師云。此十一空皆是破病。引釋論云。如藥有十一破十一病。空十一有名十一空亦得皆明理。亦得言前八是破病後三是顯真。今明羅列十一。界分不同即世界。緣宜十一說之生善是為人。治十一病是對治。聞一一空即能見理是第一義。通方融治豈應定執。私謂經論不同不逾四悉。該括漸頓融通顯密豈逾於斯。此十一空即為十一段。初文明內空云無外法外空無內法。冶城呼為互無空。開善明外空時例解內法亦空。內空時亦例解外法亦空。知有為是空時例知無為亦空。知無為時有為亦空。有人評此二解。謂冶城于文為得於理為失開善於理為得於文不便。有師言。待內明外既無內即無外。此還扶開善解。文解內空無有常樂三寶等。後文又云。如來法僧不在二空。解言。前云無者。無理外橫計。後言不無者。即理內正法。若釋內外空作互無釋。極不相應。若作相待意則易見。既待內外得離內外以為二空。既無內外即無內外合為一空。有為空者。如內外空。無為空者。而言佛等四法。非有為非無為。即中道
【現代漢語翻譯】 現代漢語譯本 舊時對冶城有兩種說法。第一種認為，前六空是互無空性空，后五空是任理空。任理是真諦空，互無是世諦空，這是《莊嚴論》採用的觀點。開善寺則認為都是理空，並廣泛駁斥冶城的觀點，將其分為四類：最初的六空是假名空，其次的二空是實法空，再其次的一空是平等空，最後的二空是佛果空，因為修行是漸進的。觀師認為，這十一空都是爲了破除病癥，引用《釋論》說，就像藥物有十一種可以破除十一種病癥一樣。空有十一種，名稱也有十一種，都可以用來闡明真理。也可以說，前八種是破除病癥，后三種是顯現真理。現在闡明羅列這十一種空，是因為界限和區分不同，即世界和因緣應該用十一種方式來說明，產生善念是爲了人，治療十一種病癥是對治。聽到每一種空就能見到真理，這是第一義。通達融會貫通，怎麼能固執己見呢？我個人認為，經論的不同不超過四悉檀（Siddhartha，指四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），概括漸悟和頓悟，融通顯教和密教，難道能超過這些嗎？這十一種空可以分為十一段。 最初說明內空，說沒有外法，外空說沒有內法。冶城稱之為互無空。開善寺在解釋外空時，也例舉解釋內法也是空；解釋內空時，也例舉解釋外法也是空。知道有為法是空時，也例舉知道無為法也是空；知道無為法時，有為法也是空。有人評論這兩種解釋，認為冶城的解釋在文字上是正確的，但在道理上是錯誤的；開善寺的解釋在道理上是正確的，但在文字上不夠簡潔。有位法師說，等待內在光明照耀外在，既然沒有內在，也就沒有外在。這還是支援開善寺的解釋。文字解釋內空，說沒有常、樂、我、凈三寶（Triratna，指佛、法、僧）等。後面的文字又說，如來、法、僧不在二空中。解釋說，前面說沒有，是沒有理外的橫加計度；後面說不無，是理內的正法。如果把內外空解釋為互無，就極不相應。如果作為相待的意義，就容易理解。既然等待內外才能離開內外，才能成為二空；既然沒有內外，那麼內外合為一空。有為空，就像內外空；無為空，卻說佛等四法，非有為也非無為，這就是中道（Madhyamaka，佛教哲學中的中觀思想）。
【English Translation】 English version There were two old interpretations of Ye City. The first held that the first six 'emptinesses' are 'mutual absence emptiness' (互無空性空), and the latter five are 'dependent on principle emptiness' (任理空). 'Dependent on principle' is 'ultimate truth emptiness' (真諦空), while 'mutual absence' is 'conventional truth emptiness' (世諦空). This is the view adopted by the Treatise on Ornamentation (莊嚴論). The Kaisan Temple, however, considered them all to be 'principle emptiness' (理空) and extensively refuted Ye City's view, dividing them into four categories: the first six are 'provisional name emptiness' (假名空), the next two are 'real dharma emptiness' (實法空), the next one is 'equality emptiness' (平等空), and the final two are 'Buddha-fruit emptiness' (佛果空), because cultivation is gradual. Master Guan (觀師) believed that these eleven emptinesses are all for curing illnesses, quoting the Treatise to say that just as medicine has eleven types to cure eleven illnesses, there are eleven types of emptiness, and eleven names, all of which can be used to explain the truth. It can also be said that the first eight are for curing illnesses, and the last three are for revealing the truth. Now, explaining and listing these eleven emptinesses is because the boundaries and distinctions are different, that is, the world and conditions should be explained in eleven ways, generating good thoughts is for people, and curing eleven illnesses is the antidote. Hearing each emptiness can lead to seeing the truth, which is the ultimate meaning. How can one be stubborn when understanding and integrating? Personally, I believe that the differences between sutras and treatises do not exceed the four Siddharthas (四悉檀, referring to the four accomplishments: world Siddhartha, individual Siddhartha, antidote Siddhartha, and ultimate meaning Siddhartha), summarizing gradual and sudden enlightenment, integrating exoteric and esoteric teachings, can it exceed these? Initially, 'inner emptiness' (內空) is explained, saying there is no external dharma (外法); 'outer emptiness' (外空) says there is no internal dharma. Ye City called this 'mutual absence emptiness' (互無空). When Kaisan Temple explained 'outer emptiness', it also exemplified that 'inner dharma' is also empty; when explaining 'inner emptiness', it also exemplified that 'outer dharma' is also empty. When knowing that conditioned dharma (有為法) is empty, it also exemplifies that unconditioned dharma (無為法) is also empty; when knowing unconditioned dharma, conditioned dharma is also empty. Someone commented on these two explanations, saying that Ye City's explanation is correct in terms of wording, but wrong in terms of principle; Kaisan Temple's explanation is correct in terms of principle, but not concise enough in wording. A Dharma master said that waiting for the inner light to illuminate the outer, since there is no inner, there is no outer. This still supports Kaisan Temple's explanation. The text explains 'inner emptiness', saying there is no permanence, joy, self, purity, the Three Jewels (Triratna, 三寶, referring to Buddha, Dharma, Sangha), etc. Later, the text says that the Tathagata (如來), the Dharma (法), and the Sangha (僧) are not in the two emptinesses. The explanation says that the previous saying of 'no' is the arbitrary calculation outside of principle; the later saying of 'not no' is the correct Dharma within principle. If 'inner and outer emptiness' are explained as 'mutual absence', it is extremely inappropriate. If it is taken as a meaning of interdependence, it is easy to understand. Since waiting for inner and outer is needed to leave inner and outer, to become two emptinesses; since there is no inner and outer, then inner and outer combine into one emptiness. Conditioned emptiness is like inner and outer emptiness; unconditioned emptiness, however, says that the four dharmas such as the Buddha (佛) are neither conditioned nor unconditioned, which is the Middle Way (Madhyamaka, 中道, the Middle Way philosophy in Buddhism).
正法。無始空者。一云。破外道冥初。故言無始。二云。遠討其根無初來處非今始空始破。明無無無有始。性空。一云。破性說性空。二云。本性皆空。如貧窮人一切皆空。舊云。從眼生滅去。就法空明第一義。從何等去。就人空明第一義。開善云。何得用於淺近生法兩空釋大涅槃。又諸經無不前明生空。何故此中前明法空。觀師云。眼生時無所從來即不生義。滅時無所去即不滅義。還是中論兩不之義。若眼是有不應本無今有。已有還無。推其實性無眼無主。推一切法亦應如是。
大般涅槃經疏卷第十七 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十八
隋章安頂法師撰
唐天臺沙門湛然再治
梵行品二之餘
問第一義空何得有業有報。答此寄有以明無。寄無以明有。不有不無即第一義。空空者為三。謂嘆釋結。嘆者。此是凡小所迷沒處。是有是無。正釋也。一云。是有是無是二章門。後言是是。還牒上兩是。又言非是者兩是皆空。二云。上明有無兩境皆空。下明權實二智皆空。是是即權智。非是即實智。今更作三句責。為空境名空空。為空來空智名空空。為空來空能空之法名空空耶。若直空境空智此猶是偏。未得名圓。若將空來空空乃是圓
【現代漢語翻譯】 現代漢語譯本： 正法。無始空（anatadi-sunyata）：第一種解釋是，爲了破除外道關於冥初（pradhana）的觀點，所以說是無始。第二種解釋是，追溯其根源，沒有最初的來處，不是現在才開始空或開始破除，說明無無無有始，其自性本空。性空（svabhava-sunyata）：第一種解釋是，爲了破除自性，所以說性空。第二種解釋是，其本性皆空，就像貧窮的人一樣，一切皆空。舊的說法是，從眼（caksu）的生滅去理解，就法的空性（dharma-sunyata）而言，闡明了第一義諦（paramartha）。從何處去理解，就人的空性（pudgala-sunyata）而言，闡明了第一義諦。開善法師說，怎麼能用淺近的生法二空來解釋大涅槃（maha-nirvana）呢？而且，各種經典沒有不先闡明生空的，為什麼這裡先闡明法空呢？觀師說，眼生起時沒有從哪裡來，這就是不生的意義；滅去時沒有到哪裡去，這就是不滅的意義。這還是中論（madhyamaka-karika）中兩不的意義。如果眼是有，就不應該本來沒有現在有，已經有了還會消失。推究其實際的自性，沒有眼，沒有主宰。推究一切法也應該如此。
《大般涅槃經疏》卷第十七 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十八
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
梵行品二之餘
問：第一義空（paramartha-sunyata）怎麼會有業（karma）有報（vipaka）呢？答：這是借用有來闡明無，借用無來闡明有。不有不無，就是第一義。空空（sunyata-sunyata）有三種解釋，即讚歎、解釋、總結。讚歎是說，這是凡夫和小乘所迷惑的地方，是有是無。正釋是說，一種解釋是，『是有』、『是無』是兩個章節的門徑，後面說『是是』，還是承接上面的兩個『是』。又說『非是』，是說兩個『是』都空。另一種解釋是，上面闡明有無兩種境界都空，下面闡明權智（upaya-jnana）和實智（tattva-jnana）兩種智慧都空。『是是』就是權智，『非是』就是實智。現在再用三種反問來責難：用空來空境界，叫做空空嗎？用空來空智慧，叫做空空嗎？用空來空能空的法，叫做空空嗎？如果只是空境界、空智慧，這仍然是偏頗的，不能稱為圓滿。如果用空來空空，才是圓滿。
【English Translation】 English version: Right Dharma. Anatadi-sunyata (無始空, emptiness without beginning): One explanation is that it is called 'without beginning' to refute the heretical view of Pradhana (冥初, primordial substance). Another explanation is that tracing back to its root, there is no original source; it is not that emptiness or refutation begins now. It clarifies that there is no 'no-no-no-beginning,' and its nature is inherently empty. Svabhava-sunyata (性空, emptiness of inherent existence): One explanation is that it is called 'emptiness of inherent existence' to refute inherent existence. Another explanation is that its inherent nature is all empty, just like a poor person, everything is empty. The old saying is that understanding from the arising and ceasing of the eye (caksu, 眼), in terms of the emptiness of dharmas (dharma-sunyata, 法空), clarifies the ultimate truth (paramartha, 第一義諦). Understanding from where, in terms of the emptiness of persons (pudgala-sunyata, 人空), clarifies the ultimate truth. Master Kaishan said, how can one use the shallow two emptinesses of arising and dharmas to explain the Maha-Nirvana (大涅槃, great nirvana)? Moreover, all sutras invariably first clarify the emptiness of beings; why does this text first clarify the emptiness of dharmas? Teacher Guan said, when the eye arises, it does not come from anywhere, which is the meaning of non-arising; when it ceases, it does not go anywhere, which is the meaning of non-ceasing. This is still the meaning of the two negations in the Madhyamaka-karika (中論, Middle Treatise). If the eye exists, it should not be that it originally did not exist and now exists; having already existed, it will still cease. Investigating its actual nature, there is no eye, no master. Investigating all dharmas should also be like this.
The Commentary on the Maha-Nirvana Sutra, Scroll 17 Taisho Tripitaka, Volume 38, No. 1767, The Commentary on the Maha-Nirvana Sutra
The Commentary on the Maha-Nirvana Sutra, Scroll 18
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
Remaining Part of the Chapter on Pure Conduct, Two
Question: How can there be karma (karma, 業) and retribution (vipaka, 報) in the ultimate emptiness (paramartha-sunyata, 第一義空)? Answer: This uses existence to clarify non-existence, and uses non-existence to clarify existence. Neither existence nor non-existence is the ultimate meaning. Sunyata-sunyata (空空, emptiness of emptiness) has three explanations, namely praise, explanation, and conclusion. Praise means that this is where ordinary people and Hinayana practitioners are confused, whether it is existence or non-existence. The correct explanation is that one explanation is that 'is existence' and 'is non-existence' are the gateways to two chapters. Later, saying 'is is' still refers to the two 'is' above. Also saying 'is not' means that both 'is' are empty. Another explanation is that the above clarifies that both realms of existence and non-existence are empty, and the below clarifies that both expedient wisdom (upaya-jnana, 權智) and true wisdom (tattva-jnana, 實智) are empty. 'Is is' is expedient wisdom, and 'is not' is true wisdom. Now, three rhetorical questions are used to challenge: Is using emptiness to empty the realm called sunyata-sunyata? Is using emptiness to empty wisdom called sunyata-sunyata? Is using emptiness to empty the dharma that can empty called sunyata-sunyata? If it is only emptying the realm and emptying wisdom, this is still biased and cannot be called complete. If using emptiness to empty emptiness, then it is complete.
。正中道之空。大品云。一切諸法悉皆是空。是空亦空。有兩師不同。一云。一切法空者空猶未妙。今更將空來空此空。二云。不爾。前一切法已是妙空。今空亦空只能空之法亦空。河西同后解。故云。或謂萬法雖空而智體不空。遣破惑情故曰空空。是有亦空。是無亦空。下句即云。前計既空智不獨有。真悟之心理無並照。雖無並照遣義可知。有漏空無漏空人多重。無漏空將有漏空輕。有漏空無漏空。二空體一豈應輕重。萬法既寂智體又空。蓋謂妙空非二乘所及。有人言。大空即般若空者。色大故般若大。釋論解大空有事理。事者。東方空乃至十方空。理者。即涅槃第一義空。大品指涅槃。涅槃般若更互相顯。今約三諦釋十一空。內空者真諦空。外空者俗諦空。內外空者即二俱空。有為空者生死俗空。無為空者涅槃真空。無始空者三諦相即不見元祖名無始空。性空者三諦體性。本來自空故名性空。第一義空者。真即是中中即是真。名第一義空。空空者。一空一切空。大空者。三諦俱空。后嘆文。亦約三諦為嘆。三諦相即諸凡小聖所迷沒處。是有是無者。雙照二諦故言兩是。一一諦悉備真中故言空空。是是非是者。單照一諦即具空假。空故是是。假故非是。即備中道故言空空。若雙若只若三若一。皆不可思議具足無缺。
故非凡小所議。善男子菩薩下。第三結嘆。我今于下。第三明利益。又二。一明悟空。二住是地已下。說功能即是前離后得之意。善男子菩薩住是地中去。第二廣辨知見。知見廣遠良由空寂。亦是即寂而照。文為四。一明知見。二無所得。三會通。四結嘆。即寂而照故明知見。即照而寂故無所得。得無所得其性不二。是故會通。此法奇特是故稱歎。初文為二。一知十三法。二得八種知見。三得四無閡智。初文云。行即是心。緣即是境。性即是內相即是外。親者為因。疏者為緣。複次知而不見下。第二明八知見。一知非處。二知是處。三知共行。四知因果。五知轉障。六知佛性。七知二諦。八知二智。知外道邪法。是知非處。知善惡報是知處。知常無常四德等是知共行。求大乘是知因。到彼岸是知果。身戒心慧是知轉障。佛性為三。一據凡夫。二據十住。三就諸佛。不知不見是知真。亦知亦見是知俗。惠施等是知權。不見所施等是知實。迦葉白佛下。第三明四無閡智。又二。前問。次答。答為三。一章門。二釋。三料簡。初如文。次釋為五。一就世諦釋。二就出世釋。三就無著釋。四就譬釋。五就往因釋。初世諦釋者。法者。知法及法名字。義者。知法下義及名下義。詞者。音聲清雅分別了亮。樂說者。能宛轉變換無窮
【現代漢語翻譯】 現代漢語譯本 所以這不是凡夫小乘所能理解的。『善男子，菩薩下』，這是第三段總結讚歎。『我今于下』，這是第三段說明利益，又分為兩部分：一是說明悟空（śūnyatā），二是『住是地已下』，說明其功能，也就是前面所說的『離』和後面所說的『得』的含義。『善男子，菩薩住是地中去』，這是第二段廣泛辨析知見。知見廣博深遠，是因為空寂（śūnyatā）。這也是即寂而照。文分為四部分：一是說明知見，二是無所得（anupalabdhi），三是會通，四是總結讚歎。因為即寂而照，所以能明白知見；因為即照而寂，所以無所得。得到無所得，其自性不是二元的，所以能夠會通。這種法非常奇特，所以要稱讚。第一部分又分為兩部分：一是知十三法，二是得八種知見，三是得四無礙智（catuḥ-pratisaṃvid）。第一部分說：『行』就是心，『緣』就是境，『性』就是內，『相』就是外，親近的是因，疏遠的是緣。『複次知而不見下』，這是第二部分說明八種知見：一、知非處，二、知是處，三、知共行，四、知因果，五、知轉障，六、知佛性（Buddha-dhātu），七、知二諦（dve satye），八、知二智（dve jñāne）。知道外道的邪法，是知非處。知道善惡報應，是知是處。知道常無常四德等，是知共行。求大乘（Mahāyāna），是知因。到達彼岸（pāramitā），是知果。身戒心慧，是知轉障。佛性分為三種：一是根據凡夫，二是根據十住（daśa-bhūmi），三是就諸佛而言。不知不見，是知真諦（paramārtha-satya）；亦知亦見，是知俗諦（saṃvṛti-satya）。惠施等，是知權巧方便（upāya）；不見所施等，是知真實。『迦葉白佛下』，這是第三部分說明四無礙智，又分為兩部分：前面是提問，後面是回答。回答又分為三部分：一是章節，二是解釋，三是簡別。第一部分如原文。第二部分解釋分為五部分：一是就世俗諦（saṃvṛti-satya）解釋，二是就出世解釋，三是就無著（asaṅga）解釋，四是就譬喻解釋，五是就往昔因緣解釋。首先是世俗諦的解釋：『法』，是知道法以及法的名字；『義』，是知道法之下的意義以及名字之下的意義；『詞』，是音聲清晰優雅，分別明亮；『樂說』，是能夠婉轉變換無窮。
【English Translation】 English version Therefore, this is not something that ordinary people or those of the Small Vehicle can comprehend. 'Good man, Bodhisattva below,' this is the third section, concluding with praise. 'I now below,' this is the third section explaining the benefits, further divided into two parts: first, explaining emptiness (śūnyatā); second, 'residing in this ground below,' explaining its functions, which is the meaning of 'separation' mentioned earlier and 'attainment' mentioned later. 'Good man, Bodhisattva residing in this ground goes,' this is the second section, extensively analyzing knowledge and vision. Knowledge and vision are broad and profound because of emptiness (śūnyatā). This is also illuminating while being quiescent. The text is divided into four parts: first, explaining knowledge and vision; second, non-attainment (anupalabdhi); third, harmonization; fourth, concluding with praise. Because it is illuminating while being quiescent, knowledge and vision can be understood; because it is quiescent while being illuminating, there is non-attainment. Attaining non-attainment, its nature is non-dual, so it can be harmonized. This Dharma is very unique, so it should be praised. The first part is further divided into two parts: first, knowing the thirteen dharmas; second, attaining the eight kinds of knowledge and vision; third, attaining the four unimpeded wisdoms (catuḥ-pratisaṃvid). The first part says: 'Action' is the mind, 'condition' is the realm, 'nature' is internal, 'appearance' is external, what is close is the cause, what is distant is the condition. 'Furthermore, knowing but not seeing below,' this is the second part explaining the eight kinds of knowledge and vision: first, knowing what is not the place; second, knowing what is the place; third, knowing the common practice; fourth, knowing cause and effect; fifth, knowing the transformation of obstacles; sixth, knowing the Buddha-nature (Buddha-dhātu); seventh, knowing the two truths (dve satye); eighth, knowing the two wisdoms (dve jñāne). Knowing the heretical teachings of external paths is knowing what is not the place. Knowing the retribution of good and evil is knowing what is the place. Knowing the four virtues of permanence and impermanence, etc., is knowing the common practice. Seeking the Great Vehicle (Mahāyāna) is knowing the cause. Reaching the other shore (pāramitā) is knowing the effect. Body, precepts, mind, and wisdom are knowing the transformation of obstacles. Buddha-nature is divided into three types: first, according to ordinary people; second, according to the ten abodes (daśa-bhūmi); third, in terms of all Buddhas. Not knowing and not seeing is knowing the ultimate truth (paramārtha-satya); knowing and seeing is knowing the conventional truth (saṃvṛti-satya). Generosity, etc., is knowing skillful means (upāya); not seeing what is given, etc., is knowing the reality. 'Kāśyapa said to the Buddha below,' this is the third part explaining the four unimpeded wisdoms, further divided into two parts: the first is the question, the second is the answer. The answer is further divided into three parts: first, the chapter; second, the explanation; third, the distinction. The first part is as in the original text. The second part of the explanation is divided into five parts: first, explaining in terms of conventional truth (saṃvṛti-satya); second, explaining in terms of transcendence; third, explaining in terms of non-attachment (asaṅga); fourth, explaining in terms of metaphor; fifth, explaining in terms of past causes and conditions. First is the explanation of conventional truth: 'Dharma' is knowing the Dharma and the names of the Dharma; 'Meaning' is knowing the meaning under the Dharma and the meaning under the names; 'Words' are clear and elegant sounds, distinguishing brightly; 'Eloquence' is being able to transform infinitely.
無盡。隨字論者。定其文字善識字型。正音論者。正其音詞分明切齒。闡陀者。法句論亦言合聲。如合聲唄。河西云。即是此間詠歌聲也。又言。唯是外法未必全爾。乃是偈聲通於內外。複次下。次就出世釋者。知三乘義悉皆歸一。三就無著釋為二。初釋。次論義他云。是遣執釋。今依難意為無著釋。迦葉下論義。先問。次答。初迦葉難意云知即是著。佛答。以無著故知。四就譬釋中。初舉六譬釋法無閡解。還指六譬釋義無閡解。言地持者。持眾生非眾生。勝鬘云。大地持四重擔。謂山海草木眾生。彼廣此略。山取壓地地取安山互相持故。眼能持光。有二解。優樓迦計。眼光與意合時能見藉此為譬。二云。非借外義。眼有清凈四大之色。因外光能見。善男子菩薩下。五就往因釋。善男子聲聞緣覺下。第三料簡。又二。初料簡。后論義。初為三。一明二乘無無閡。二別釋。三總結。初如文。次別釋中。先釋緣覺。次聲聞。迦葉下二論義。先問。次答。答為三。一正答。二開昔權。三顯今實如文。迦葉白下。第二明無所得知見。又三。一明無所得。二引偈證。三無得而得。初又三。一問。二答。三領解。問又三。初領指前文。前文。已遠故言梵行。次菩薩知見下正難。三云何如來下結難。佛答又二。初嘆其問。次正答。又
【現代漢語翻譯】 無盡。隨字論者，專注于文字，善於識別字體。正音論者，使音詞清晰分明，咬字清楚。闡陀（Chandas，韻律）者，認為法句論也應包含合聲，如合聲唄（Gatha，偈頌）。河西（古代地名）的說法是，這就像我們這裡的詠歌之聲。也有人說，這只是外道之法，未必完全如此，實際上偈頌之聲是內外通用的。複次以下，接下來是出世間的解釋，即瞭解三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的意義，最終都歸於一。無著（Asanga，瑜伽行者）的解釋分為兩部分。首先是解釋，其次是論義，有人說這是爲了遣除執著。現在根據提問的意圖，作為無著的解釋。迦葉（Kasyapa，佛陀弟子）以下是論義，先提問，后回答。首先，迦葉提問的意圖是，知即是著（執著）。佛陀回答，因為沒有執著所以才能知。第四，在譬喻解釋中，首先舉出六個譬喻來解釋法無礙解（Dharma-pratisamvidā，對佛法的無礙解說）。然後又用這六個譬喻來解釋義無礙解（Artha-pratisamvidā，對佛法含義的無礙解說）。說到地持，是指持有眾生和非眾生。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說，大地承擔著四重負擔，即山、海、草木和眾生。那裡說得很廣，這裡說得很簡略。山取其壓地的特性，地取其安山的特性，兩者互相支援。眼睛能持光，有兩種解釋。優樓迦（Ulukas，數論派）認為，眼光與意識結合時才能看見，藉此作為譬喻。另一種說法是，並非借用外在的意義，眼睛有清凈四大（四大元素）之色，因為外光才能看見。善男子，菩薩以下，第五，用往昔的因緣來解釋。善男子，聲聞緣覺以下，第三，進行辨析。又分為兩部分，首先是辨析，然後是論義。首先的辨析分為三點：一，說明二乘（聲聞乘和緣覺乘）沒有無礙解；二，分別解釋；三，總結。首先如經文所說。其次，在分別解釋中，先解釋緣覺，然後是聲聞。迦葉以下是第二部分論義，先提問，后回答。回答分為三點：一，正面回答；二，開顯過去的權宜之說；三，顯示現在的真實之義，如經文所說。迦葉白以下，第二，說明無所得的知見。又分為三點：一，說明無所得；二，引用偈頌來證明；三，無得而得。首先又分為三點：一，提問；二，回答；三，領悟理解。提問又分為三點：一，領會並指出前面的經文。前面的經文已經很遠了，所以說是梵行（Brahmacarya，清凈行）。其次，菩薩的知見以下，是正式的提問。三，云何如來以下，是總結性的提問。佛陀的回答又分為兩部分，首先是讚歎他的提問，然後是正面回答。又 無盡。隨字論者，定其文字善識字型。正音論者，正其音詞分明切齒。闡陀者，法句論亦言合聲。如合聲唄。河西云，即是此間詠歌聲也。又言，唯是外法未必全爾，乃是偈聲通於內外。複次下，次就出世釋者，知三乘義悉皆歸一。三就無著釋為二，初釋，次論義他云，是遣執釋。今依難意為無著釋。迦葉下論義，先問，次答。初迦葉難意云知即是著。佛答，以無著故知。四就譬釋中，初舉六譬釋法無閡解。還指六譬釋義無閡解。言地持者，持眾生非眾生。勝鬘云，大地持四重擔，謂山海草木眾生。彼廣此略。山取壓地地取安山互相持故。眼能持光，有二解。優樓迦計，眼光與意合時能見藉此為譬。二云，非借外義。眼有清凈四大之色，因外光能見。善男子菩薩下，五就往因釋。善男子聲聞緣覺下，第三料簡。又二，初料簡，后論義。初為三，一明二乘無無閡，二別釋，三總結。初如文。次別釋中，先釋緣覺，次聲聞。迦葉下二論義，先問，次答。答為三，一正答，二開昔權，三顯今實如文。迦葉白下，第二明無所得知見。又三，一明無所得，二引偈證，三無得而得。初又三，一問，二答，三領解。問又三，初領指前文。前文，已遠故言梵行。次菩薩知見下正難。三云何如來下結難。佛答又二，初嘆其問，次正答。又
【English Translation】 Endless. Those who follow the words focus on the text, being skilled at recognizing characters. Those who emphasize correct pronunciation ensure that sounds and words are clear and distinct, articulating each syllable precisely. Chandas (prosody) scholars argue that the Dharma Verses (法句論) should also include combined sounds, like the combined sounds of Gathas (偈頌). The tradition of Hexi (河西, an ancient place name) says that this is like the singing and chanting we have here. Others say that it is only an external practice and not necessarily entirely so; in fact, the sound of Gathas is common to both internal and external practices. Furthermore, the following section provides an explanation from a transcendent perspective, understanding that the meanings of the Three Vehicles (Triyana, i.e., Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) ultimately converge into one. Asanga's (無著, a Yogacara master) explanation is divided into two parts: first, the explanation itself, and second, the discussion of its meaning. Some say that this is to dispel attachments. Now, based on the intention of the question, it is taken as Asanga's explanation. What follows under Kasyapa (迦葉, one of the Buddha's disciples) is the discussion of meaning, first asking and then answering. Initially, Kasyapa's intention in questioning is that 'knowing' is the same as 'attachment'. The Buddha answers that it is because of 'non-attachment' that one can know. Fourth, in the explanation through analogies, first, six analogies are given to explain the unobstructed understanding of the Dharma (Dharma-pratisamvidā, unobstructed eloquence in expounding the Dharma). Then, these six analogies are used to explain the unobstructed understanding of meaning (Artha-pratisamvidā, unobstructed understanding of the meaning of the Dharma). When speaking of 'earth holding', it refers to holding sentient and non-sentient beings. The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says that the great earth bears four heavy burdens: mountains, seas, plants, and sentient beings. That text is extensive, while this is concise. Mountains are taken for their characteristic of pressing down on the earth, and the earth is taken for its characteristic of supporting the mountains, so they support each other. The eye can hold light; there are two explanations. The Ulukas (優樓迦, founders of the Vaisheshika school) believe that the eye's light combines with consciousness to enable seeing, using this as an analogy. The second explanation is that it does not borrow external meaning; the eye has the color of the pure Four Great Elements (四大元素), and it is because of external light that it can see. 'Good man, Bodhisattva...' below, fifth, explains based on past causes. 'Good man, Śrāvakas and Pratyekabuddhas...' below, third, makes distinctions. It is again divided into two parts: first, making distinctions, and then discussing the meaning. The initial distinction is divided into three points: one, clarifying that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not have unobstructed understanding; two, explaining separately; and three, summarizing. First, as the text says. Second, in the separate explanations, first, the Pratyekabuddha is explained, and then the Śrāvaka. What follows under Kasyapa is the second part, the discussion of meaning, first asking and then answering. The answer is divided into three points: one, answering directly; two, revealing the expedient teachings of the past; and three, revealing the true meaning of the present, as the text says. 'Kasyapa said...' below, second, clarifies the knowledge and vision of non-attainment. It is again divided into three points: one, clarifying non-attainment; two, citing verses to prove it; and three, attaining without attaining. First, it is again divided into three points: one, asking; two, answering; and three, realizing and understanding. The question is again divided into three points: one, understanding and pointing out the preceding text. The preceding text is already far away, so it is called pure conduct (Brahmacarya, 清凈行). Second, 'The knowledge and vision of the Bodhisattva...' below, is the formal question. Third, 'How does the Tathagata...' below, is the concluding question. The Buddha's answer is again divided into two parts: first, praising the question, and then answering directly. Again Endless. Those who follow the words focus on the text, being skilled at recognizing characters. Those who emphasize correct pronunciation ensure that sounds and words are clear and distinct, articulating each syllable precisely. Chandas argues that the Dharma Verses should also include combined sounds, like the combined sounds of Gathas. The tradition of Hexi says that this is like the singing and chanting we have here. Others say that it is only an external practice and not necessarily entirely so; in fact, the sound of Gathas is common to both internal and external practices. Furthermore, the following section provides an explanation from a transcendent perspective, understanding that the meanings of the Three Vehicles ultimately converge into one. Asanga's explanation is divided into two parts: first, the explanation itself, and second, the discussion of its meaning. Some say that this is to dispel attachments. Now, based on the intention of the question, it is taken as Asanga's explanation. What follows under Kasyapa is the discussion of meaning, first asking and then answering. Initially, Kasyapa's intention in questioning is that 'knowing' is the same as 'attachment'. The Buddha answers that it is because of 'non-attachment' that one can know. Fourth, in the explanation through analogies, first, six analogies are given to explain the unobstructed understanding of the Dharma. Then, these six analogies are used to explain the unobstructed understanding of meaning. When speaking of 'earth holding', it refers to holding sentient and non-sentient beings. The Śrīmālādevī Siṃhanāda Sūtra says that the great earth bears four heavy burdens: mountains, seas, plants, and sentient beings. That text is extensive, while this is concise. Mountains are taken for their characteristic of pressing down on the earth, and the earth is taken for its characteristic of supporting the mountains, so they support each other. The eye can hold light; there are two explanations. The Ulukas believe that the eye's light combines with consciousness to enable seeing, using this as an analogy. The second explanation is that it does not borrow external meaning; the eye has the color of the pure Four Great Elements, and it is because of external light that it can see. 'Good man, Bodhisattva...' below, fifth, explains based on past causes. 'Good man, Śrāvakas and Pratyekabuddhas...' below, third, makes distinctions. It is again divided into two parts: first, making distinctions, and then discussing the meaning. The initial distinction is divided into three points: one, clarifying that the Two Vehicles do not have unobstructed understanding; two, explaining separately; and three, summarizing. First, as the text says. Second, in the separate explanations, first, the Pratyekabuddha is explained, and then the Śrāvaka. What follows under Kasyapa is the second part, the discussion of meaning, first asking and then answering. The answer is divided into three points: one, answering directly; two, revealing the expedient teachings of the past; and three, revealing the true meaning of the present, as the text says. 'Kasyapa said...' below, second, clarifies the knowledge and vision of non-attainment. It is again divided into three points: one, clarifying non-attainment; two, citing verses to prove it; and three, attaining without attaining. First, it is again divided into three points: one, asking; two, answering; and three, realizing and understanding. The question is again divided into three points: one, understanding and pointing out the preceding text. The preceding text is already far away, so it is called pure conduct. Second, 'The knowledge and vision of the Bodhisattva...' below, is the formal question. Third, 'How does the Tathagata...' below, is the concluding question. The Buddha's answer is again divided into two parts: first, praising the question, and then answering directly. Again
二。先正答。次結正簡邪。初正答中凡十複次。得無得相對。得者非謂得中之得。乃是無得之得。此無非是析滅之無。是體達無。十對者。所謂得無得。倒無倒。智慧無明。涅槃諸有。大乘小乘。方等三藏。真空生死。常無常。真空五見。菩提二乘。次善男子汝之所問下結如文。大品明諸有二者。是有所得。諸無二者。名無所得(云云)。迦葉白佛下。三領解又二。有領解有得益。次引偈證者。如來上云。於此正在雙樹。云何更指雙樹。解言。直是語法未必別處指此雙樹。二云。見聞不同寧有定所。假使異處指此何妨。此偈是第二齣釋得無得。文為二。一舉偈請問。二釋偈為答。答為三。一別釋。二總釋。三結釋。別又三。一略標。二重問。三正釋。釋中二。先誡許。次正答。答中凡有八番。前六番正釋。后二明不果得說。一一併前釋上半。后釋下半。又須望下總釋之意。舊釋此偈。本有煩惱即是昔本。今無涅槃即是昔今。不得云是今日之今。何者今有涅槃故。若天魔梵說言如來有煩惱者。無有是處。此乃今日佛果不為三世所攝。如此釋文一往得去不遣他難。只為昔日有無。無常后乃是常。還是本無今有。焉能遣疑。興皇云。本無今有皆是隨緣。本有煩惱非有說有。今無涅槃非無說無。若天魔梵能解此者。說言如來有
【現代漢語翻譯】 現代漢語譯本 二。先正面回答，然後總結正面和簡略的觀點，排除邪見。最初的正面回答中共有十個重複的方面。得與無得相對。這裡的『得』並非指獲得中間狀態的『得』，而是指無所得之『得』。這個『無』並非是分析消滅的『無』，而是體悟通達的『無』。這十對是：所謂得與無得，倒與無倒，智慧與無明，涅槃與諸有（指各種存在形式），大乘與小乘，方等（指大乘經典）與三藏（指經、律、論），真空與生死，常與無常，真空與五見（指身見、邊見、邪見、見取見、戒禁取見），菩提與二乘（指聲聞乘和緣覺乘）。接下來，『善男子，你所問的』以下，總結內容如經文所示。《大品般若經》闡明『諸有』是指有所得，『諸無』是指無所得。（云云） 迦葉（Kāśyapa，佛陀的弟子）稟告佛陀以下，分為三個部分：領會理解和獲得利益。接下來引用偈頌來證明，如來（Tathāgata，佛陀的稱號）之前說『於此正在雙樹』，為何又指向雙樹？解釋說，這只是語法上的用法，未必是指別處的雙樹。又說，見聞不同，哪裡有固定的處所？即使在別處，指向這裡的雙樹又有什麼妨礙？這個偈頌是第二次解釋得與無得。經文分為兩部分：一是舉出偈頌請問，二是解釋偈頌作為回答。回答分為三部分：一是分別解釋，二是總體解釋，三是總結解釋。分別解釋又分為三部分：一是簡略標示，二是重複提問，三是正面解釋。解釋中分為兩部分：先是告誡和允許，然後是正面回答。回答中共有八個方面。前六個方面是正面解釋，后兩個方面說明沒有獲得結果的說法。每一個方面都結合前面的解釋的上半部分，然後解釋下半部分。還需要理解總體解釋的含義。 舊的解釋認為，原本有煩惱就是過去的根本，現在沒有涅槃就是過去和現在。不能說是今天的『今』，因為現在有涅槃。如果天魔梵（指天界的魔、梵天等）說如來有煩惱，這是不可能的。這說明今天的佛果不被三世所包含。這樣的解釋表面上說得過去，但不能消除其他疑問，只是因為過去有無常，後來才是常，還是原本沒有現在才有，怎麼能消除疑問呢？興皇（指僧人）說，原本沒有現在有，都是隨緣而生。原本有煩惱，並非有而說有；現在沒有涅槃，並非無而說無。如果天魔梵能夠理解這些，說如來有煩惱，也是可以的。
【English Translation】 English version II. First, answer directly. Then, conclude the correct and concise views, eliminating wrong views. In the initial direct answer, there are ten repeated aspects. 『Attainment』 and 『Non-attainment』 are relative. The 『attainment』 here does not refer to the 『attainment』 of the middle state, but rather the 『attainment』 of non-attainment. This 『non』 is not the 『non』 of analytical annihilation, but the 『non』 of realizing and penetrating. These ten pairs are: so-called attainment and non-attainment, inverted and non-inverted, wisdom and ignorance, Nirvāṇa (extinction of suffering) and all existences (referring to various forms of existence), Mahāyāna (Great Vehicle) and Hīnayāna (Small Vehicle), Vaipulya (extensive sutras) and the Tripiṭaka (three baskets of scriptures), Śūnyatā (emptiness) and Saṃsāra (cycle of birth and death), permanence and impermanence, Śūnyatā and the five views (referring to the view of self, extreme views, wrong views, view of holding to views, and view of holding to precepts), Bodhi (enlightenment) and the two vehicles (referring to Śrāvakayāna and Pratyekabuddhayāna). Next, 『Good man, what you asked』 below, the conclusion is as stated in the text. The Mahāprajñāpāramitā Sūtra clarifies that 『all existences』 refers to having something to attain, and 『all non-existences』 refers to having nothing to attain. (etc.) Kāśyapa (a disciple of the Buddha) reported to the Buddha below, divided into three parts: comprehending and understanding, and gaining benefits. Next, quoting verses to prove, the Tathāgata (title of the Buddha) previously said 『Here, precisely in the twin trees,』 why point to the twin trees again? The explanation is that this is merely a grammatical usage, not necessarily referring to the twin trees elsewhere. It is also said that seeing and hearing are different, where is there a fixed place? Even if it is elsewhere, what harm is there in pointing to the twin trees here? This verse is the second explanation of attainment and non-attainment. The text is divided into two parts: one is raising the verse to ask, and the other is explaining the verse as an answer. The answer is divided into three parts: one is explaining separately, the second is explaining generally, and the third is concluding the explanation. The separate explanation is further divided into three parts: one is briefly indicating, the second is repeating the question, and the third is explaining directly. The explanation is divided into two parts: first is admonishing and allowing, and then is answering directly. There are eight aspects in the answer. The first six aspects are direct explanations, and the last two aspects explain the statement of not obtaining the result. Each aspect combines the first half of the previous explanation, and then explains the second half. It is also necessary to understand the meaning of the overall explanation. The old explanation believes that originally having afflictions is the past root, and now not having Nirvāṇa is the past and present. It cannot be said to be 『today』s』 『today,』 because now there is Nirvāṇa. If the Devas, Māras, and Brahmās (referring to celestial demons, Brahma, etc.) say that the Tathāgata has afflictions, this is impossible. This shows that today』s Buddha-fruit is not encompassed by the three times. Such an explanation is superficially plausible, but it cannot eliminate other doubts, just because the past had impermanence, and later it is permanence, or it is originally non-existent and now exists, how can it eliminate doubts? Xinghuang (referring to a monk) said that originally non-existent and now existent are all arising from conditions. Originally having afflictions is not saying that there is and saying that there is; now not having Nirvāṇa is not saying that there is not and saying that there is not. If the Devas, Māras, and Brahmās can understand these, it is also possible to say that the Tathāgata has afflictions.
煩惱者。無有是處。遣難釋文二涂俱了。今謂乃是總答中意。若別釋文猶自未去。此之偈意為化眾生。眾生唯作善惡之見。謂昔有惡今則有善。二乘作真俗不一之見。菩薩作三諦各別之見。文殊作三諦相即之解。亦是四門四悉等解。豈可只作如上諸人一種解耶。私謂如來自作八重解釋。佛意乃將此八為式。當知其義遍一切法。若如諸師各一種見。佛何不唯一種釋耶。欲許諸師一一皆是。若欲非之假使諸釋寧得佛意。略如章安四悉故悉是。離悉故俱非。故知四出則四是。各計亦四非。四非故一切俱非。四是故八番皆是。故更總釋以總冠別方稱佛旨。四悉四門具如前釋。如來普為下第二總釋。總成前意故知言有不有。言無不無。皆為利益。悉皆無定。隨國土人其相不同。是故輕重犯不犯異。善男子一切世諦下。第三總結釋。皆以生死為世。涅槃為第一義。有時說世謂第一義。或說諸法空寂即是生死。謂說第一義。或說妙有常住即是第一義。人謂是生死。如來說空欲明不空。說有欲明不有。眾緣皆作有無之見。善男子是故汝上不應難言下。第三明無得而得。又三。先標。次問。三答。初標如文。次問中二。先問。次難。初問者。若有得應是無常。自有法譬合。夫道者非色下。次難。若常則應無得。三佛答為二。先答初問。次
【現代漢語翻譯】 現代漢語譯本 煩惱者（Kleshas，指貪嗔癡等煩惱）。沒有這樣的情況。遣難（對佛經的詰難）和釋文（對佛經的解釋）兩條路徑都已窮盡。現在說這是總體的回答，包含了所有要點。如果只是分別解釋經文，仍然沒有擺脫侷限。這首偈的意義在於教化眾生。眾生只看到善惡的對立，認為過去有惡，現在有善。二乘（聲聞乘和緣覺乘）之人看到真諦和俗諦的不一。菩薩看到三諦（空、假、中）各自獨立。文殊菩薩理解三諦相互融合。這也是四門（四種教化方式）和四悉檀（四種成就）等的解釋。難道只能像上面這些人一樣理解嗎？我認為如來自己做了八重解釋。佛陀的意思是將這八種解釋作為範式。應當知道它的意義遍及一切法。如果像各位法師一樣，各自只有一種見解，佛陀為何不只用一種解釋呢？如果想承認各位法師的解釋都是正確的，如果要否定他們，即使有再多的解釋，又怎能符合佛陀的本意呢？大致像章安大師的四悉檀一樣，符合悉檀就是正確的，背離悉檀就都是錯誤的。所以知道四種解釋都成立，那麼四種解釋各自的對立也都不成立。四種對立不成立，那麼一切對立都不成立。四種解釋都成立，那麼八種解釋都是正確的。所以再次用總體的解釋來統領各個區域性的解釋，才符合佛陀的旨意。四悉檀和四門的內容如前所述。如來普為下，第二段是總體的解釋。總體上成就了前面的意思，所以知道說有非有，說無非無，都是爲了利益眾生，一切都沒有定論，隨著國土和人的不同而有所不同。因此，輕重罪的判斷和犯與不犯的界定也不同。善男子，一切世諦下，第三段是總結性的解釋。都以生死為世諦，涅槃為第一義諦。有時說世諦就是第一義諦，或者說諸法空寂就是生死，這是在說第一義諦。或者說妙有常住就是第一義諦，人們卻認為是生死。如來說空，是爲了說明不空；說有，是爲了說明不有。眾生總是產生有無的對立之見。善男子，所以你不應該問說，第三段說明無所得而得，又分為三部分：先標明，再提問，最後回答。首先標明，如經文所示。其次是提問，分為兩部分：先提問，再反駁。首先是提問：如果有得，就應該是無常的，自有法和譬喻相結合。夫道者非色下，其次是反駁：如果常住，就應該沒有得。三佛陀的回答分為兩部分：先回答最初的提問，然後回答
【English Translation】 English version Questioner: There is no such thing as afflictions (Kleshas, referring to afflictions such as greed, anger, and ignorance). There is no such situation. The paths of both challenging the scriptures (遣難) and explaining the scriptures (釋文) have been exhausted. Now it is said that this is a general answer that encompasses all the key points. If one only explains the scriptures separately, one still has not escaped the limitations. The meaning of this verse lies in teaching sentient beings. Sentient beings only see the opposition of good and evil, believing that there was evil in the past and now there is good. Those of the Two Vehicles (聲聞乘 and 緣覺乘) see the difference between the true and the conventional. Bodhisattvas see the three truths (emptiness, provisional existence, and the middle way) as independent of each other. Manjushri Bodhisattva understands the three truths as mutually integrated. This is also the explanation of the Four Doors (four methods of teaching) and the Four Siddhantas (four kinds of accomplishments), etc. Can it only be understood in the same way as the people mentioned above? I believe that the Tathagata himself made eightfold explanations. The Buddha's intention is to use these eight explanations as a paradigm. It should be known that its meaning pervades all dharmas. If, like the various Dharma masters, each only has one view, why didn't the Buddha use only one explanation? If one wants to admit that the explanations of all the Dharma masters are correct, if one wants to deny them, even with more explanations, how can one conform to the Buddha's original intention? Roughly like Master Zhang'an's Four Siddhantas, conforming to the Siddhantas is correct, and deviating from the Siddhantas is all wrong. Therefore, knowing that the four explanations are valid, then the opposition of the four explanations is also invalid. If the four oppositions are invalid, then all oppositions are invalid. If the four explanations are valid, then all eight explanations are correct. Therefore, once again, use the overall explanation to lead the various local explanations, which is in accordance with the Buddha's intention. The content of the Four Siddhantas and the Four Doors is as described earlier. 'The Tathagata universally for...' below, the second paragraph is the overall explanation. Overall, it accomplishes the previous meaning, so knowing that saying 'is' is not 'is', and saying 'is not' is not 'is not', is all for the benefit of sentient beings, and everything is not fixed, varying according to the country and the people. Therefore, the judgment of light and heavy sins and the definition of committing or not committing are also different. 'Good man, all mundane truths...' below, the third paragraph is the concluding explanation. All take samsara as the mundane truth and nirvana as the ultimate truth. Sometimes saying the mundane truth is the ultimate truth, or saying that all dharmas are empty and silent is samsara, which is speaking of the ultimate truth. Or saying that wonderful existence is permanent is the ultimate truth, but people think it is samsara. The Tathagata speaks of emptiness to explain non-emptiness; speaks of existence to explain non-existence. Sentient beings always generate the opposing views of existence and non-existence. Good man, therefore you should not ask saying...' The third paragraph explains obtaining without obtaining, which is further divided into three parts: first stating, then questioning, and finally answering. First, state as the scripture shows. Secondly, questioning, divided into two parts: first questioning, then refuting. First is the question: if there is obtaining, it should be impermanent, with its own dharma and metaphor combined. 'The Way is not form...' below, secondly is the refutation: if it is permanent, there should be no obtaining. The three Buddhas' answers are divided into two parts: first answering the initial question, then answering
答后難。初文先泛明道有二種。常道雖得而非無常。道與菩提悉皆名常下。第二正答。今云。道定圓常本來有之。為惑所覆斷惑複本。義言其得得而是常。次善男子道者雖無色像下。答后難為三。法譬合。初法說。次如眾生心下譬說。然實是常。能修者得不修不得。善男子見有二種下。第三會通又為二。一會通二論義。初會通者。會前所說知見等法。皆有似真。似是相貌了了即真。真又為二。一菩薩了了。二如來了了。此下盡卷是會通兩章如文。
梵行品之三
起卷。是第二論義有問答。問為二。一問同世間。二問異世不知。答為二。先正答。次結。初答為三。初明異世間。二明同世間。三非世非出世。異故即世間不知。不知十二部經。或同者世間橫計微塵等生。計世界有邊為終。無邊為無終。皆墮斷常。舊云。無始無終有兩解。一云。無始無明。全無始終。二云。無始無明。有始有終。無有一始。在此無始之初者。故知有始而復終。于佛果此之兩解。同於此中橫計斷常。十一空中明無始空。為破此始亦破此終。于如是事下。第三明非世出世。若菩薩知謗言不知。即是謗人。言無菩提。即是謗法。次結如文。爾時迦葉下。第四說偈結嘆。他云。初半行嘆大慈。次一行半嘆大悲。后兩偈結嘆。今謂初半行如
【現代漢語翻譯】 現代漢語譯本： 答后難：首先泛泛地闡明『道』有兩種。常道雖然可以獲得，但並非沒有無常的性質。『道』與『菩提』都可稱為『常』（恒常不變）。 第二部分是正式回答。現在說，『道』是確定的、圓滿的、恒常的，本來就存在。因為被迷惑所覆蓋，所以要斷除迷惑，恢復本性。從意義上說，獲得『道』是因為它本來就是恒常的。 接下來，『善男子，道沒有顏色和形象』以下，是回答後面的疑問，分為三個部分：法說、譬喻和總結。首先是法說。然後是『如眾生心』以下的譬喻。實際上，『道』是恒常的，能修行的人就能獲得，不修行的人就不能獲得。 『善男子，見有兩種』以下，是第三部分，會通兩種理論，又分為兩個部分：一是會通兩種理論的意義，二是論述。首先是會通，會通前面所說的知見等法，都有相似於真、相似於實的相貌，明瞭這些相似的相貌就是真。真又分為兩種：一是菩薩的明瞭，二是如來的明瞭。從這裡到本卷結束，都是會通兩章的內容，如經文所示。
《梵行品》之三
本捲開始，是第二種理論的論述，有問答。問題分為兩種：一是與世間相同的問題，二是與世間不同、世間所不知道的問題。回答分為兩種：先是正式回答，然後是總結。正式回答分為三個部分：一是說明與世間不同，二是說明與世間相同，三是非世間非出世間。因為不同，所以世間不知道，不知道十二部經。或者相同的是，世間橫加推測，認為微塵等產生，認為世界有邊際為終結，無邊際為無終結，都落入斷滅或常存的偏見。舊的說法是，『無始無終』有兩種解釋：一種認為，無始是無明，完全沒有始終；另一種認為，無始是無明，有始有終，沒有一個開始，在這個無始之初。因此，知道有開始，也有終結。在佛果的這兩種解釋，都與此處的橫加推測斷滅或常存相同。第十一空中說明沒有開始的空，是爲了破除這個開始，也破除這個終結。 『于如是事』以下，是第三部分，說明非世間非出世間。如果菩薩知道誹謗卻說不知道，就是誹謗人；說沒有菩提，就是誹謗法。接下來是總結，如經文所示。 『爾時迦葉』以下，是第四部分，用偈頌總結讚歎。其他的說法是，前半行讚歎大慈，接下來一行半讚歎大悲，後面兩偈總結讚歎。現在認為是前半行如...
【English Translation】 English version: Answering Subsequent Difficulties: Initially, the text broadly clarifies that there are two types of 『Dao』 (the Way). Although the 『Constant Way』 can be attained, it is not without impermanence. 『Dao』 and 『Bodhi』 are both referred to as 『Constant』 (eternal and unchanging). The second part is the formal answer. Now it is said that 『Dao』 is definite, complete, and constant, existing originally. Because it is covered by delusion, one must cut off delusion and restore the original nature. In terms of meaning, attaining 『Dao』 is because it is inherently constant. Next, from 『Good man, Dao has no color or form』 onwards, it answers the subsequent questions, divided into three parts: Dharma explanation, analogy, and conclusion. First is the Dharma explanation. Then is the analogy from 『Like the minds of sentient beings』 onwards. In reality, 『Dao』 is constant; those who cultivate can attain it, and those who do not cultivate cannot attain it. From 『Good man, there are two types of views』 onwards, it is the third part, reconciling two theories, further divided into two parts: one is reconciling the meaning of the two theories, and the other is discussion. First is reconciliation, reconciling the previously mentioned Dharmas such as knowledge and views, all of which have appearances similar to truth and reality. Clearly understanding these similar appearances is truth. Truth is further divided into two types: one is the clarity of Bodhisattvas, and the other is the clarity of Tathagatas (Buddhas). From here to the end of this chapter is the content of reconciling the two chapters, as shown in the scripture.
Chapter Three of the 『Brahmacharya』 (Pure Conduct)
Beginning with this chapter, it is the discussion of the second theory, with questions and answers. The questions are divided into two types: one is questions similar to those of the world, and the other is questions different from those of the world, which the world does not know. The answers are divided into two types: first is the formal answer, and then is the conclusion. The formal answer is divided into three parts: one is explaining the difference from the world, two is explaining the similarity to the world, and three is neither worldly nor beyond worldly. Because of the difference, the world does not know, does not know the twelve divisions of scriptures. Or what is similar is that the world speculates wildly, thinking that dust particles and so on are produced, thinking that the world has a boundary as the end, and no boundary as no end, all falling into the biases of annihilation or permanence. The old saying is that 『no beginning and no end』 has two explanations: one believes that no beginning is ignorance, with absolutely no beginning or end; the other believes that no beginning is ignorance, with a beginning and an end, without a single beginning, at the beginning of this no beginning. Therefore, it is known that there is a beginning and also an end. These two explanations in the fruit of Buddhahood are the same as the wild speculation of annihilation or permanence here. The eleventh emptiness explains the emptiness without beginning, in order to break this beginning and also break this end. From 『In such matters』 onwards, it is the third part, explaining neither worldly nor beyond worldly. If a Bodhisattva knows of slander but says they do not know, it is slandering people; saying there is no Bodhi (enlightenment) is slandering the Dharma (teachings). Next is the conclusion, as shown in the scripture. From 『At that time, Kashyapa』 onwards, it is the fourth part, summarizing and praising with verses. Other sayings are that the first half of the line praises great compassion, the next one and a half lines praise great pity, and the last two verses summarize and praise. Now it is considered that the first half of the line is like...
前。次半行嘆大悲。次世醫者一行半嘆大喜。喜之所離故言不發。喜之所得故言甘露。眾生既服下半行是嘆大舍。次一行結嘆如文。說是偈下是第三明戒為梵行。開善云。前明深梵行。此明淺梵行。是義不然。以戒為本故能化他。就文為三。一持戒。二護法。三六念。以持戒故能護法。以護法故能修念。次第相成法爾故也。持戒為二。初略明持戒。次廣明得失。初文有問答。問為二。初領旨。后正難。難中為兩。先難同世。若世間不知見覺。菩薩亦應不知見覺。次難異世。佛答有二。先開兩章。次釋兩章。汝言有何異下。釋兩章門。先明不異即釋同章。有同有異不一向同如文。菩薩聞是下第二釋異章門。又二。先明聞經故得三法。次明三法相資。初文具明三法。皆戒為本。以修慧下。第二明三法相資。文略故但言二。初明慧資戒。二明戒資慧。迦葉復言下。第二廣辨得失。有問有答。答又二。先舉不凈持戒不能相資。次明凈戒正答問。初文又二。初明不凈。次無相資。有四不凈。一為有如難陀(云云)。二性不定。或時能持或不能持。三非畢竟不能從始至終永永長持。四不為眾生無廣大意。自局在己不兼利他。菩薩摩訶薩下。第二明於凈戒正答其問亦二。先明凈戒。次明相資。初凈中。四凈對前四不凈戒。非戒即對前
【現代漢語翻譯】 前。接下來半行讚歎大悲。接下來『世醫者』一行半讚歎大喜。因為喜悅消散所以說不出話。因為獲得喜悅所以說甘露。眾生已經服下，接下來半行是讚歎大舍。接下來一行總結讚歎如經文所說。『說是偈』下是第三部分，說明戒律是梵行。開善說：『前面說明深的梵行，這裡說明淺的梵行。』這種說法不對。因為以戒律為根本，所以能夠教化他人。就經文來說，分為三部分：一、持戒；二、護法；三、六念。因為持戒，所以能夠護法；因為護法，所以能夠修習六念。次第相成，這是法爾如是的。持戒分為兩部分：首先，簡略說明持戒；其次，詳細說明得失。首先，經文中有問答。問分為兩部分：首先，領會旨意；然後，正式提問。提問中分為兩部分：先提問與世間相同之處，如果世間不知見覺，菩薩也應該不知見覺。其次，提問與世間不同之處。佛的回答有兩部分：先展開兩章；次解釋兩章。『汝言有何異』下，解釋兩章的門徑。先說明不異，即解釋相同之處，有同有異，不是一概相同，如經文所說。『菩薩聞是』下，第二部分解釋不同之處。又分為兩部分：先說明聽聞佛經，所以得到三種法；其次說明三種法互相資助。首先，經文詳細說明三種法，都以戒律為根本。『以修慧』下，第二部分說明三種法互相資助。經文簡略，所以只說了兩種：首先，說明智慧資助戒律；其次，說明戒律資助智慧。『迦葉復言』下，第二部分廣泛辨別得失。有問有答。回答又分為兩部分：先舉出不清凈的持戒不能互相資助；其次說明清凈的戒律才是正確回答提問。首先，經文又分為兩部分：先說明不清凈；其次說明不能互相資助。有四種不清凈：一、爲了像難陀(云云)那樣；二、心性不定，有時能持戒，有時不能持戒；三、不是畢竟的，不能從始至終永遠長久地持戒；四、不爲了眾生，沒有廣大的意願，只侷限在自己，不兼顧利益他人。『菩薩摩訶薩』下，第二部分說明對於清凈的戒律，才是正確回答他的提問，也分為兩部分：先說明清凈的戒律；其次說明互相資助。首先，清凈的戒律中，四種清凈對應前面的四種不清凈，非戒即對應前面。
【English Translation】 Before. The next half line praises great compassion. The next one and a half lines about 'world physicians' praise great joy. Because joy dissipates, words cannot be spoken. Because joy is obtained, it is called nectar. Sentient beings have already taken it, and the next half line praises great relinquishment. The next line concludes with praise as the text says. 'Saying this verse' below is the third part, explaining that precepts are Brahmic conduct. Kaishan said: 'The previous part explains deep Brahmic conduct, and this part explains shallow Brahmic conduct.' This statement is incorrect. Because precepts are the foundation, one can teach others. Regarding the text, it is divided into three parts: first, upholding precepts; second, protecting the Dharma; and third, the six recollections. Because of upholding precepts, one can protect the Dharma; because of protecting the Dharma, one can cultivate the six recollections. The sequential accomplishment is naturally so. Upholding precepts is divided into two parts: first, briefly explaining upholding precepts; second, explaining gains and losses in detail. First, there are questions and answers in the text. The questions are divided into two parts: first, understanding the meaning; then, formally questioning. The questioning is divided into two parts: first, questioning the similarities with the world, if the world does not know seeing and awareness, Bodhisattvas should also not know seeing and awareness. Second, questioning the differences with the world. The Buddha's answer has two parts: first, unfolding the two chapters; then, explaining the two chapters. 'What difference do you say there is' below, explaining the path of the two chapters. First, explaining the non-difference, which is explaining the similarities, there are similarities and differences, not entirely the same, as the text says. 'Bodhisattvas hear this' below, the second part explains the differences. It is also divided into two parts: first, explaining that hearing the sutras leads to obtaining three Dharmas; second, explaining that the three Dharmas mutually support each other. First, the text explains the three Dharmas in detail, all based on precepts. 'By cultivating wisdom' below, the second part explains that the three Dharmas mutually support each other. The text is brief, so only two are mentioned: first, explaining that wisdom supports precepts; second, explaining that precepts support wisdom. 'Kashyapa again said' below, the second part extensively distinguishes gains and losses. There are questions and answers. The answer is also divided into two parts: first, citing that impure upholding of precepts cannot mutually support each other; second, explaining that pure precepts are the correct answer to the question. First, the text is also divided into two parts: first, explaining impurity; second, explaining the lack of mutual support. There are four types of impurity: first, for the sake of being like Nanda (etc.); second, the nature is uncertain, sometimes one can uphold precepts, sometimes one cannot uphold precepts; third, it is not ultimate, one cannot uphold precepts from beginning to end forever; fourth, it is not for the sake of sentient beings, there is no great intention, only limited to oneself, not benefiting others. 'Bodhisattva Mahasattva' below, the second part explains that for pure precepts, it is the correct answer to his question, also divided into two parts: first, explaining pure precepts; second, explaining mutual support. First, in pure precepts, the four types of purity correspond to the previous four types of impure precepts, non-precepts correspond to the previous.
無始終。戒非戒非是五戒律儀等。乃以無戒無持為戒。此是畢竟凈戒。于戒凈中下。第二明相資之力。又二。初三法相資。次五法佐助。相資中次第傳傳釋前句。于中二。初因戒故釋不悔。又有法譬合。譬有三譬。次以凈戒故下。次釋歡喜。又二。先明三相。次明悅樂。初文為三。初明持喜。二明毀憂。三雙明二義。前二各有法譬合。于第三雙明持犯中二。先譬。次合。初中牛譬經教。女譬稟者。酪瓶譬破戒。漿瓶譬持戒。至城欲賣譬俱求當果以因貿果(云云)。腳跌譬命終。二瓶俱破譬身壞。憂喜譬持毀。漿瓶者已𤛓得酥止余漿汁。所直不多不得亦閑。譬持戒人已修得道只餘殘命。命存亦善不存亦閑。若也酪瓶全未𤛓酥失酪酥亡。譬破戒人未得修道。此命若終其道亦失。是故憂畏。次持戒下合如文。次心歡喜故則便思惟下。釋悅樂又二初正釋。后論義。論義中。先問后答。答中有四重解釋。后展轉深入成大涅槃。皆由於戒。然五受根中則樂淺喜深。禪定之中則喜淺樂深。各有所據今同禪支。次明五法佐助中。言得五涅槃者。即脫五陰。涅槃非五。脫五陰縛名五涅槃。善男子若我弟子下。第二明護法。護法即是護戒。護戒既牢即是持戒。持戒不牢由無護法心。又二。先訶毀法。次勸護法。初訶毀又三。一正訶破戒。二
{ "translations": [ "無始終：指沒有開始和結束。『戒非戒非是五戒律儀等』：這裡的『戒』並非指五戒律儀等具體的戒條，『乃以無戒無持為戒』：而是以不執著于持戒與否為真正的戒律，『此是畢竟凈戒』：這才是究竟清凈的戒律。『于戒凈中下』：在戒律清凈的闡述中，下面，『第二明相資之力』：第二部分闡明相互資助的力量。『又二』：分為兩部分，『初三法相資』：首先是三種法相互資助，『次五法佐助』：其次是五種法輔助。『相資中次第傳傳釋前句』：在相互資助中，依次傳遞解釋前一句。『于中二』：其中分為兩部分，『初因戒故釋不悔』：首先因為持戒的緣故解釋不後悔。『又有法譬合』：又有通過比喻來結合佛法，『譬有三譬』：比喻有三種，『次以凈戒故下』：接下來因為清凈戒律的緣故，『次釋歡喜』：接下來解釋歡喜。『又二』：分為兩部分，『先明三相』：首先闡明三種相，『次明悅樂』：其次闡明喜悅快樂。『初文為三』：第一部分分為三點，『初明持喜』：首先闡明持戒的歡喜，『二明毀憂』：第二闡明毀戒的憂愁，『三雙明二義』：第三同時闡明兩種意義。『前二各有法譬合』：前兩種情況各有通過比喻來結合佛法，『于第三雙明持犯中二』：在第三種同時闡明持戒和犯戒的情況中，分為兩部分，『先譬』：首先是比喻，『次合』：其次是結合佛法。『初中牛譬經教』：在比喻中，牛比喻經教，『女譬稟者』：女人比喻接受教義的人，『酪瓶譬破戒』：裝酪的瓶子比喻破戒，『漿瓶譬持戒』：裝米漿的瓶子比喻持戒，『至城欲賣譬俱求當果以因貿果(云云)』：到城裡去賣，比喻都想要求得未來的果報，用因來換取果報，『腳跌譬命終』：腳下絆倒比喻壽命終結，『二瓶俱破譬身壞』：兩個瓶子都破了比喻身體壞了，『憂喜譬持毀』：憂愁和歡喜比喻持戒和毀戒。『漿瓶者已𤛓得酥止余漿汁』：裝米漿的瓶子，已經提煉出了酥油，只剩下米漿，『所直不多不得亦閑』：價值不多，得不到也無所謂，『譬持戒人已修得道只餘殘命』：比喻持戒的人已經修得了道，只剩下殘餘的生命，『命存亦善不存亦閑』：生命存在也好，不存在也無所謂。『若也酪瓶全未𤛓酥失酪酥亡』：如果裝酪的瓶子完全沒有提煉出酥油，失去了酪，酥油也消失了，『譬破戒人未得修道』：比喻破戒的人沒有修得道，『此命若終其道亦失』：如果這條命終結了，他的道業也失去了，『是故憂畏』：所以感到憂愁畏懼。『次持戒下合如文』：接下來持戒以下的內容結合佛法，就像原文所說的那樣。『次心歡喜故則便思惟下』：接下來因為內心歡喜的緣故，就思惟，『釋悅樂又二初正釋』：解釋喜悅快樂，分為兩部分，首先是正面解釋，『后論義』：然後是討論意義。『論義中』：在討論意義中，『先問后答』：先提問后回答，『答中有四重解釋』：回答中有四重解釋，『后展轉深入成大涅槃』：最後輾轉深入，成就大涅槃，『皆由於戒』：都是由於戒律。『然五受根中則樂淺喜深』：然而在五種感受的根源中，快樂淺顯而歡喜深刻，『禪定之中則喜淺樂深』：在禪定之中，歡喜淺顯而快樂深刻，『各有所據今同禪支』：各有依據，現在都與禪定的支分相同。『次明五法佐助中』：接下來闡明五種法輔助，『言得五涅槃者』：說到獲得五種涅槃，『即脫五陰』：就是脫離五陰，『涅槃非五』：涅槃不是五種，『脫五陰縛名五涅槃』：脫離五陰的束縛，稱為五種涅槃。『善男子若我弟子下』：善男子，如果我的弟子，下面，『第二明護法』：第二部分闡明護法。『護法即是護戒』：護法就是守護戒律，『護戒既牢即是持戒』：守護戒律牢固，就是持戒，『持戒不牢由無護法心』：持戒不牢固，是因為沒有護法的心。『又二』：分為兩部分，『先訶毀法』：首先呵斥毀壞佛法，『次勸護法』：其次勸勉守護佛法。『初訶毀又三』：首先呵斥毀壞佛法，又分為三點，『一正訶破戒』：第一是正面呵斥破戒，二 ", "English version: No beginning and no end: refers to having no beginning and no end. 'Precepts are not precepts, nor are they the five precepts and moral codes, etc.': The 'precepts' here do not refer to specific precepts such as the five precepts and moral codes. 'But taking non-attachment to keeping or not keeping precepts as precepts': but taking non-attachment to keeping or not keeping precepts as the true precepts. 'This is ultimately pure precepts': This is the ultimate pure precepts. 'Below in the explanation of pure precepts': Below, in the explanation of pure precepts, 'The second explains the power of mutual assistance': The second part explains the power of mutual assistance. 'Again two': Divided into two parts, 'First, the three dharmas assist each other': First, the three dharmas assist each other, 'Second, the five dharmas assist': Second, the five dharmas assist. 'In mutual assistance, explain the previous sentence in order': In mutual assistance, explain the previous sentence in order. 'Among them two': Among them, divided into two parts, 'First, explain no regret because of precepts': First, explain no regret because of keeping precepts. 'There is also a combination of dharma and metaphor': There is also a combination of dharma and metaphor, 'The metaphor has three metaphors': The metaphor has three types, 'Next, because of pure precepts, below': Next, because of pure precepts, below, 'Next, explain joy': Next, explain joy. 'Again two': Divided into two parts, 'First, explain the three aspects': First, explain the three aspects, 'Second, explain pleasure': Second, explain joy and pleasure. 'The first text is divided into three': The first part is divided into three points, 'First, explain the joy of keeping': First, explain the joy of keeping precepts, 'Second, explain the sorrow of breaking': Second, explain the sorrow of breaking precepts, 'Third, explain the two meanings together': Third, explain the two meanings at the same time. 'The first two each have a combination of dharma and metaphor': The first two each have a combination of dharma and metaphor, 'In the third, explain keeping and breaking together, two': In the third, explain keeping and breaking precepts together, divided into two parts, 'First metaphor': First metaphor, 'Second combination': Second combination of dharma. 'In the first, the cow is a metaphor for scriptures': In the metaphor, the cow is a metaphor for scriptures, 'The woman is a metaphor for the recipient': The woman is a metaphor for the recipient of teachings, 'The cheese bottle is a metaphor for breaking precepts': The cheese bottle is a metaphor for breaking precepts, 'The rice water bottle is a metaphor for keeping precepts': The rice water bottle is a metaphor for keeping precepts, 'Going to the city to sell is a metaphor for seeking future results by exchanging causes for results (etc.)': Going to the city to sell is a metaphor for seeking future results by exchanging causes for results, 'Stumbling is a metaphor for the end of life': Stumbling is a metaphor for the end of life, 'Both bottles breaking is a metaphor for the body breaking': Both bottles breaking is a metaphor for the body breaking, 'Sorrow and joy are metaphors for keeping and breaking': Sorrow and joy are metaphors for keeping and breaking precepts. 'The rice water bottle has already extracted ghee and only has rice water left': The rice water bottle has already extracted ghee and only has rice water left, 'The value is not much, it doesn't matter if you don't get it': The value is not much, it doesn't matter if you don't get it, 'It is a metaphor for a person who has cultivated the Tao and only has a remnant of life left': It is a metaphor for a person who has cultivated the Tao and only has a remnant of life left, 'It is good if life exists, it doesn't matter if it doesn't exist': It is good if life exists, it doesn't matter if it doesn't exist. 'If the cheese bottle has not been extracted at all, the cheese is lost and the ghee is gone': If the cheese bottle has not been extracted at all, the cheese is lost and the ghee is gone, 'It is a metaphor for a person who has not cultivated the Tao': It is a metaphor for a person who has not cultivated the Tao, 'If this life ends, his Tao will also be lost': If this life ends, his Tao will also be lost, 'Therefore, worry and fear': Therefore, worry and fear. 'Next, keeping the precepts below combines with the dharma as the original text says': Next, keeping the precepts below combines with the dharma as the original text says. 'Next, because the heart is happy, then think below': Next, because the heart is happy, then think, 'Explain joy and pleasure again, first explain': Explain joy and pleasure again, first explain, 'Later discussion': Later discussion of meaning. 'In the discussion': In the discussion, 'First ask and then answer': First ask and then answer, 'There are four levels of explanation in the answer': There are four levels of explanation in the answer, 'Later, gradually deepen into great Nirvana': Later, gradually deepen into great Nirvana, 'All due to precepts': All due to precepts. 'However, in the five roots of feeling, pleasure is shallow and joy is deep': However, in the five roots of feeling, pleasure is shallow and joy is deep, 'In meditation, joy is shallow and pleasure is deep': In meditation, joy is shallow and pleasure is deep, 'Each has a basis, now the same as the limbs of meditation': Each has a basis, now the same as the limbs of meditation. 'Next, explain the five dharmas assisting': Next, explain the five dharmas assisting, 'Saying that obtaining the five Nirvanas': Saying that obtaining the five Nirvanas, 'That is, getting rid of the five skandhas': That is, getting rid of the five skandhas, 'Nirvana is not five': Nirvana is not five, 'Getting rid of the five skandha bonds is called five Nirvanas': Getting rid of the five skandha bonds is called five Nirvanas. 'Good man, if my disciples below': Good man, if my disciples, below, 'The second explains dharma protection': The second part explains dharma protection. 'Dharma protection is dharma protection': Dharma protection is dharma protection, 'Protecting precepts firmly is keeping precepts': Protecting precepts firmly is keeping precepts, 'Keeping precepts is not firm because there is no dharma protection heart': Keeping precepts is not firm because there is no dharma protection heart. 'Again two': Divided into two parts, 'First, scold the destruction of the dharma': First, scold the destruction of the dharma, 'Second, persuade to protect the dharma': Second, persuade to protect the dharma. 'First, scold the destruction, again three': First, scold the destruction of the dharma, again divided into three points, 'First, scold the breaking of precepts': First, scold the breaking of precepts, two " ] }
訶求有作業。三訶是處非處。然極猥人無過破戒。一無所用。文云。寧當不受不持不用毀戒而受讀之。問上文為仆趨令讀誦。今文寧可不受不持兩言相反者何耶。答此各有意。前明汲引百方令入。今誡人師令無瑕犯。初訶毀中不出三業。初是訶身。次是訶心。三是訶口。初文者。若人受持戒。所有弟子。亦學是師自既不正號令不嚴。次當正身心下。第二訶求有。若求三有名為輕躁。不求果報名為沉審。望有修因是則名為。為有造業。三莫非時說下。第三訶離是處非處。審能弘宣須離此等諸非法處。莫不請者。然與不請之友相乖。釋云。事須適時。今正須請莫滅法說。不持戒說不護法說。是滅法說。熾然世法說者。即是求有。造業而說。他解。多以世典詩書添足。令他不信名熾世法。今不爾。于所說中增長苦集是熾世法。善男子若欲受持下。第二勸贊護法。他云。先列十智。次勸凈心。今初言自他欲受持者。信故名受。不忘為持。即是自行。口所說者謂化他也。涅槃宗體。行教用果。前說佛性為宗。后說見性為果。兩涂並使三業清凈。複次善男子下。第三明六念。大品中。明十念八念。小乘亦有六念。即是晨朝唱者。一念何年月日。二念戒臘年月。三念施食法。四念三衣長應說凈。五念不別眾食。六念有病應治。皆各有
意。今此六念。為梵行者。居於林野有懷恐怖。令修六念。前三念他。后三念自。戒施是自因。生天是自果。戒是止善。施是行善。天有近果遠果(云云)。就文為二。先唱數列章。云何下。解釋六念。即為六章。唸佛章為二。先念佛果。后唸佛因。念因是念往因。念果是念現果。由何因得今果。念果為四。謂兩章兩釋。初立十號眾德兩章門。次釋十號眾德兩章。釋十號是釋名下義。釋眾德是釋體下義。先列十號章門。成論與阿含。皆合無上士與調御丈夫為一號。至世尊十數方滿。今經與釋論。開無上士與調御為兩。至佛則十名已足。總結上德十號。具足為世所尊就別釋中不稱世尊。但言婆伽婆。此是佛之總名。將代世尊。常不變易下。二列眾德章門。三以知法下。釋眾德章。前文皆略直釋最後大法師一事。還以前七善為釋。知我能持戒能說大乘。復知中道名大法師。知小乘遍道皆非法師。云何名如來下。第四釋十號。梵云多陀阿伽度。舊但以乘如實道來成正覺一義。以釋如來。釋論。四義釋如來。謂如來如去如解如說。依三世佛學十二部經。修十一空而得成佛。故名如來。去離生死永免諸惡。即是如去。如如而解。如如而說。亦是說我所解。解我所說。此中三複次。前後二複次。是如說義。中一是如來義。如去在善
【現代漢語翻譯】 現代漢語譯本 意。現在這六念，是爲了那些在林野中居住、心懷恐懼的修行者，讓他們修習六念。前三種是念他（指佛、法、僧），后三種是念自（指戒、施、天）。戒和施是自因，生天是自果。戒是止惡行善，施是積極行善。天有近果和遠果（此處省略）。從文義上分為兩部分。首先是唱數列章，『云何』（如何）以下是解釋六念，即為六章。唸佛章分為兩部分，先念佛果，后唸佛因。念因是念往昔之因，念果是念現在之果。由何種因才能得到現在的果報？念果分為四部分，即兩章兩釋。首先是立十號眾德兩章門，其次是解釋十號眾德兩章。解釋十號是解釋『名』之下的含義，解釋眾德是解釋『體』之下的含義。先列出十號章門。《成實論》與《阿含經》都將『無上士』與『調御丈夫』合為一個稱號，直到『世尊』才湊滿十個。現在這部經與《釋論》將『無上士』與『調御』分為兩個，到『佛』時十個稱號就足夠了。總結以上德行，十號具足，為世人所尊敬。在分別解釋中不稱『世尊』，只說『婆伽婆』（Bhagavan），這是佛的總名，將代替『世尊』，常不變易。第二是列出眾德章門。第三是以『知法』以下，解釋眾德章。前面的文字都比較簡略，直接解釋，最後只解釋『大法師』一事。還是用前面的七善來解釋。知道我能持戒，能說大乘，又知道中道，才名為大法師。知道小乘遍道都不能稱為大法師。『云何名如來』（如何名為如來）以下，第四是解釋十號。梵文是Tathāgata（多陀阿伽度），舊譯只用『乘如實道來成正覺』這一義來解釋如來。《釋論》用四義解釋如來，即如來、如去、如解、如說。依據三世佛學十二部經，修十一空而得成佛，所以名為如來。去離生死，永遠免除諸惡，就是『如去』。如如而解，如如而說，也是說我所解，解我所說。此中三個『複次』（又），前後兩個『複次』是『如說』的含義，中間一個是『如來』的含義。『如去』在於善。
【English Translation】 English version Intention. Now, these six recollections are for those practitioners who live in forests and fields and are filled with fear, so that they may cultivate the six recollections. The first three are recollections of others (referring to Buddha, Dharma, and Sangha), and the last three are recollections of oneself (referring to precepts, generosity, and heaven). Precepts and generosity are the causes for oneself, and being born in heaven is the result for oneself. Precepts are stopping evil and doing good, and generosity is actively doing good. Heaven has near results and far results (omitted here). From the meaning of the text, it is divided into two parts. First is the chapter on reciting the sequence, and 'How' onwards is the explanation of the six recollections, which are six chapters. The chapter on recollecting the Buddha is divided into two parts, first recollecting the fruit of the Buddha, and then recollecting the cause of the Buddha. Recollecting the cause is recollecting the past cause, and recollecting the fruit is recollecting the present fruit. By what cause can one obtain the present fruit? Recollecting the fruit is divided into four parts, namely two chapters and two explanations. First, establish the two chapter headings of the ten titles and virtues, and then explain the two chapters of the ten titles and virtues. Explaining the ten titles is explaining the meaning under 'name', and explaining the virtues is explaining the meaning under 'essence'. First, list the chapter headings of the ten titles. The Tattvasiddhi Shastra and the Agama Sutras both combine 'Unsurpassed Knight' and 'Taming Hero' into one title, and it is only when 'World Honored One' is reached that the number of ten is fulfilled. Now, this sutra and the Shastra divide 'Unsurpassed Knight' and 'Taming' into two, and when 'Buddha' is reached, the ten titles are sufficient. Summarizing the above virtues, the ten titles are complete and respected by the world. In the separate explanations, 'World Honored One' is not used, but only 'Bhagavan' is said, which is the general name of the Buddha, which will replace 'World Honored One' and is constant and unchanging. Second, list the chapter headings of the virtues. Third, starting with 'Knowing the Dharma', explain the chapter on virtues. The previous texts are all relatively brief and directly explained, and in the end, only the matter of 'Great Dharma Master' is explained. It is still explained using the previous seven virtues. Knowing that I can uphold the precepts, can speak the Mahayana, and also know the Middle Way, then I am called a Great Dharma Master. Knowing that the Small Vehicle and the pervasive path cannot be called Great Dharma Masters. 'How is one called Tathāgata' onwards, fourth is the explanation of the ten titles. The Sanskrit is Tathāgata, and the old translation only uses the meaning of 'coming to perfect enlightenment by riding the path of reality' to explain Tathāgata. The Shastra explains Tathāgata with four meanings, namely Tathāgata, Thus Gone, Thus Understood, Thus Spoken. According to the Buddhas of the three times, learning the twelve divisions of scriptures, and cultivating the eleven emptinesses to attain Buddhahood, therefore it is called Tathāgata. Going away from birth and death, forever avoiding all evils, is 'Thus Gone'. Understanding thusly, speaking thusly, is also speaking what I understand, understanding what I speak. Among these three 'moreover', the first two 'moreover' are the meaning of 'Thus Spoken', and the middle one is the meaning of 'Tathāgata'. 'Thus Gone' lies in goodness.
逝中。如解在世間解中。云何為應。梵云阿羅訶有三義。謂殺賊不生應供。此中但云應不言供。有五複次。為兩。前四以殺賊為釋。后一以應供為解。前殺賊兼不生。以破陰魔。故即是不生。云何正遍知下。是第三號。又二。初正釋。次云何不遍下。反釋。初文者。梵云三藐三佛陀。有五複次。前四是佛能知四法皆悉遍故。言因苦行定得苦果者外道苦行。后一斥小。云何明行足。是第四號。梵云毗侈遮羅那。有四複次。前一就腳足釋。后三就滿足釋。皆先舉世譬。次用佛合。明者名咒。般若是大明咒。因咒得解。即解脫也。吉者菩提。果名涅槃。因於菩提得涅槃故。三明者。菩薩明是因。佛明是果。無明明三解。一云。無明是惑明是解。用明解斷無明故。云無明明。二云畢竟空境。不當明與無明。而能生明及以無明故。言無明明。又一解。前分菩薩佛者作異解。后舉無明明作不異解。佛與菩薩俱是無明明。無明即明(云云)。云何善逝第五號。梵名阿耨多羅。亦言修伽陀。亦言修伽度。有三複次。最後複次有法譬合。初中雲善名高者辨于高勝。逝名不高者。雖出生死而不捨。就佛心為言。善知識者即是道品。云何世間解第六號。梵雲路伽憊。世間有三。謂五陰眾生國土。此中六複次。即六世間。一五陰。二五欲。三國
【現代漢語翻譯】 現代漢語譯本 逝中。如果理解為在世間解中。什麼是『應』呢？梵語『阿羅訶』（Arahan）有三種含義，即殺賊、不生、應供。這裡只說『應』，沒有說『供』。有五種解釋。分為兩部分。前四種以『殺賊』來解釋，后一種以『應供』來解釋。前面的『殺賊』兼有『不生』的含義，因為破除了陰魔，所以就是『不生』。 『云何正遍知下』，是第三個稱號。又分為兩部分。首先是正面解釋，其次是『云何不遍下』，反面解釋。前面的部分，梵語是『三藐三佛陀』（Samyak-saṃbuddha）。有五種解釋。前四種是說佛能知四法，全部都普遍知道。說因為苦行一定得到苦果，這是外道的苦行。后一種是斥責小乘。 『云何明行足』，是第四個稱號。梵語是『毗侈遮羅那』（Vidyā-caraṇa-saṃpanna）。有四種解釋。第一種就腳足來解釋。后三種就滿足來解釋。都是先舉世間的比喻，然後用佛來合。『明』是指咒語。般若是大明咒。因為咒語而得到解脫，也就是解脫。『吉』是指菩提。果實叫做涅槃。因為菩提而得到涅槃。三明，菩薩的明是因，佛的明是果。沒有明明三種解釋。一種說法是，無明是迷惑，明是解脫。用明來斷除無明，所以說無明明。第二種說法是，畢竟空的境界，不應當有明和無明，而能生出明以及無明，所以說無明明。還有一種解釋，前面區分菩薩和佛是不同的解釋，後面舉無明明作為不不同的解釋。佛與菩薩都是無明明。無明就是明（云云）。 『云何善逝』，第五個稱號。梵語是『阿耨多羅』（Anuttara），也說『修伽陀』（Sugata），也說『修伽度』。有三種解釋。最後一種解釋有法、譬喻、合。最初的解釋中說，『善』是指高者，辨別于高勝。『逝』是指不高者，雖然出生于生死，但不捨棄。就佛心來說，善知識就是道品。 『云何世間解』，第六個稱號。梵語是『路伽憊』（Lokavid）。世間有三種，即五陰、眾生、國土。這裡有六種解釋，即六世間。一是五陰，二是五欲，三是國土。
【English Translation】 English version In 'gone'. If understood as in 'knower of the world'. What is 'appropriate'? The Sanskrit word 'Arahan' (阿羅訶) has three meanings: killer of thieves, non-arising, and worthy of offerings. Here, only 'appropriate' is mentioned, not 'offerings'. There are five further explanations, divided into two parts. The first four explain it as 'killer of thieves', while the last one explains it as 'worthy of offerings'. The preceding 'killer of thieves' also implies 'non-arising', because by destroying the skandha-demons, it is equivalent to 'non-arising'. 'What is perfectly enlightened?' is the third title. It is also divided into two parts. First, a direct explanation, and second, 'What is not pervasive?' a reverse explanation. The first part, the Sanskrit word is 'Samyak-saṃbuddha' (三藐三佛陀). There are five further explanations. The first four state that the Buddha can know all four dharmas, and knows them all pervasively. Saying that one will definitely obtain a bitter result through ascetic practices is the asceticism of externalists. The last one criticizes the Hinayana. 'What is complete in knowledge and conduct?' is the fourth title. The Sanskrit word is 'Vidyā-caraṇa-saṃpanna' (毗侈遮羅那). There are four further explanations. The first one explains it in terms of feet. The last three explain it in terms of completeness. All first give a worldly analogy, and then combine it with the Buddha. 'Knowledge' refers to mantras. Prajna is the great bright mantra. Because of the mantra, one obtains liberation, which is liberation. 'Auspicious' refers to Bodhi. The fruit is called Nirvana. Because of Bodhi, one obtains Nirvana. The three knowledges: the Bodhisattva's knowledge is the cause, the Buddha's knowledge is the result. There are three explanations of no-knowledge-no-knowledge. One explanation is that ignorance is delusion, knowledge is liberation. Because one uses knowledge to cut off ignorance, it is said no-knowledge-no-knowledge. The second explanation is that the realm of ultimate emptiness should not have knowledge and ignorance, but can generate knowledge as well as ignorance, so it is said no-knowledge-no-knowledge. Another explanation is that the previous distinction between Bodhisattvas and Buddhas is a different explanation, and the later example of no-knowledge-no-knowledge is a non-different explanation. Buddhas and Bodhisattvas are both no-knowledge-no-knowledge. Ignorance is knowledge (etc.). 'What is well-gone?' is the fifth title. The Sanskrit word is 'Anuttara' (阿耨多羅), also called 'Sugata' (修伽陀), also called 'Sugata'. There are three further explanations. The last explanation has dharma, metaphor, and combination. The initial explanation says that 'good' refers to the high one, distinguishing it from the high and superior. 'Gone' refers to the not-high one, although born in samsara, does not abandon it. In terms of the Buddha's mind, good knowledge is the path factors. 'What is knower of the world?' is the sixth title. The Sanskrit word is 'Lokavid' (路伽憊). There are three worlds, namely the five skandhas, sentient beings, and lands. Here there are six explanations, namely the six worlds. First, the five skandhas, second, the five desires, and third, the land.
土。四眾生。五詺佛。為世間六照世。名世間。云何無上士第七號。梵云富樓沙。有五複次。開斷惑不斷惑義。文云。體大涅槃。無新無故者。過去諸佛已成名故。眾生是當成名新。無新無故即無已當。此任理之體達也。若為緣云有新故已當也。云何調御下。第八號。梵云曇藐波羅提。先明丈夫。次明調御。丈夫又二。先明能調開二章門。能調即如來。所調即眾生。后釋兩章。如來實非下。釋能調實非丈夫方便示為能調丈夫。一切男女下。釋所調。丈夫具足四法乃名丈夫。若無四法行同畜生。大論亦云。人頭鹿鹿頭人(云云)。如御馬者。以此四種法釋能調。利鈍不同。如快馬見鞭鈍馬痛手。利人說生。鈍說老死。如大論野干(云云)。云何天人師第九號。梵云舍多提婆魔㝹舍喃。有十二複次。初兩複次釋師。次五複次釋天。並用勝義釋天。次四複次釋人。言驕慢者。非惡驕慢。欲立丈夫弘護三寶。復能破慢。次一複次總釋天人師如文。云何名佛釋第十號。前釋名后嘆德。梵云佛陀耶。亦云佛陀四耶。此翻覺者。亦言教寤。前緣覺者。亦同此義故覺應是正。如支佛翻為獨覺。不言獨教。地人云自覺覺他。復言他覺此太煩矣。婆伽婆下釋第十一。或謂是世尊彼此之異。何者前列章云世尊釋章釋婆伽婆。故知是也。此恐不
爾。世尊梵雲路伽那他。此稱世尊。龍樹釋婆伽婆為四。一能破煩惱。二有功德。三巧分別。四好名聲。今具四義。初一複次釋破煩惱。次一複次釋有功德。三一複次釋巧分別。四一複次釋好名聲。初是釋破煩惱可見。次又能成就下。釋有功德成就善法正是功德。三又能善解下。釋巧分別。四有大名聞下。釋有聲名。餘三複次屬釋功德。當知婆伽婆有無量功德。功德據內。世尊者為世所尊。此即據外。今將婆伽婆代世尊。非即名世尊。文有二義。前七釋四義。后一複次勸修。善男子何故下。是二唸佛因。欲明得果謂久修因文為二。前徴起次正釋。釋中二。先明六度四等為因。后明五十四心為因。于中雲無為心者。非謂常住。謂無所為作。無心無無心雙舍此二。非但無心亦無無心無無記心。光宅云。常住佛果有二無記。一知解無記。二果報無記。即違今經。修因之時尚無無記。云何佛果猶有無記。無報心者不求果報。不住心者無住著。無常心者無所定執。無多少心者不厚此薄彼。界知心者分別諸法各有界分。生界知心者即生滅界。住界知心者知常住不滅界。自在界心者于常無常皆悉不生通達自在。生界者知俗。住界是知真。自在是知中。云何念法下。第二念。舊云。二先念別體法。唯此正法下。念一體法。今不爾。文云
【現代漢語翻譯】 爾。世尊（梵文：路伽那他，意為世間之主）。此稱世尊。龍樹釋婆伽婆（Bhagavan，意為有德者）為四種含義：一、能破煩惱；二、有功德；三、巧分別；四、好名聲。今具四義。初一複次釋破煩惱。次一複次釋有功德。三一複次釋巧分別。四一複次釋好名聲。初是釋破煩惱可見。次又能成就下。釋有功德，成就善法正是功德。三又能善解下。釋巧分別。四有大名聞下。釋有聲名。餘三複次屬釋功德。當知婆伽婆有無量功德。功德據內。世尊者為世所尊。此即據外。今將婆伽婆代世尊。非即名世尊。文有二義。前七釋四義。后一複次勸修。善男子何故下。是二唸佛因。欲明得果謂久修因文為二。前徴起次正釋。釋中二。先明六度四等為因。后明五十四心為因。于中雲無為心者。非謂常住。謂無所為作。無心無無心雙舍此二。非但無心亦無無心無無記心。光宅云。常住佛果有二無記。一知解無記。二果報無記。即違今經。修因之時，尚無無記。云何佛果猶有無記。無報心者不求果報。不住心者無住著。無常心者無所定執。無多少心者不厚此薄彼。界知心者分別諸法各有界分。生界知心者即生滅界。住界知心者知常住不滅界。自在界心者于常無常皆悉不生通達自在。生界者知俗。住界是知真。自在是知中。云何念法下。第二念。舊云。二先念別體法。唯此正法下。念一體法。今不爾。文云
【English Translation】 Thus. The World-Honored One, in Sanskrit, is Loka-natha (Lord of the World). This is the title 'World-Honored One'. Nagarjuna explains that 'Bhagavan' (Blessed One) has four meanings: 1. Able to destroy afflictions; 2. Possessing merits; 3. Skillful in discernment; 4. Having a good reputation. Now, it encompasses all four meanings. The first 'again' explains destroying afflictions. The second 'again' explains possessing merits. The third 'again' explains skillful discernment. The fourth 'again' explains having a good reputation. The first is visibly explained as destroying afflictions. The next, 'Moreover, able to accomplish,' explains possessing merits; accomplishing good deeds is precisely merit. The third, 'Moreover, able to skillfully understand,' explains skillful discernment. The fourth, 'Having great fame,' explains having a good reputation. The remaining three 'again' belong to explaining merits. It should be known that Bhagavan has immeasurable merits. 'Merit' refers to inner qualities. 'World-Honored One' is revered by the world; this refers to external qualities. Now, using Bhagavan to represent World-Honored One does not mean they are exactly the same. The text has two meanings: the first seven explain the four meanings, and the last 'again' encourages cultivation. 'Good man, why is it that...' is the cause for the second mindfulness of the Buddha. Wanting to clarify obtaining the result means long-term cultivation of the cause, the text is in two parts: first, raising the question, then the correct explanation. In the explanation, there are two parts: first, clarifying the Six Perfections and Four Immeasurables as the cause; later, clarifying the fifty-four minds as the cause. Among them, 'non-active mind' does not mean permanent abiding; it means without any action or creation. 'No mind' and 'no no-mind' both abandon these two. Not only is there 'no mind,' but also 'no no-mind' and 'no neutral mind'. Guangzhai says, 'The permanent abiding Buddha-fruit has two neutralities: one is cognitive neutrality, and the other is karmic retribution neutrality.' This contradicts the present sutra. At the time of cultivating the cause, there is not even neutrality; how can the Buddha-fruit still have neutrality? 'No reward-seeking mind' means not seeking karmic rewards. 'Non-abiding mind' means without attachment. 'Impermanent mind' means without fixed clinging. 'No more or less mind' means not favoring this and slighting that. 'Boundary-knowing mind' means distinguishing that all dharmas each have boundaries. 'Birth-boundary-knowing mind' refers to the realm of birth and death. 'Abiding-boundary-knowing mind' knows the permanent abiding and non-perishing realm. 'Self-mastery-boundary-knowing mind' means that in permanence and impermanence, all do not arise, achieving thorough understanding and self-mastery. 'Birth-boundary' knows the mundane. 'Abiding-boundary' knows the truth. 'Self-mastery' knows the middle. 'How to be mindful of the Dharma...' is the second mindfulness. The old explanation says, 'First, be mindful of the separate entity of the Dharma. Only this correct Dharma...' is being mindful of the unified entity of the Dharma. Now, it is not so. The text says
。最上最妙能令眾生得現在果。若準藏通。能得現果而非上妙。別是上妙。而非現果。動經無量阿僧祇劫。唯圓上妙。能得現果。當知是圓一體之法。云何念僧下。即第三念。舊亦為二。先明別體事和僧。不可睹見下。次明一體理和僧。今明不爾。文云。受正直法。三教非直。唯有圓僧是正直法。云何念戒。是第四念。雖無形色而可護持者。或謂以為無作之戒。自有三釋。一云。僧祇部謂無無作色故自無無作。無作亦無色。但有其心。故言而可護持。二薩婆多。謂無作是色。即數人所用故自有無作。而復有色色非質閡而有。無教假色故須護持。三曇無德部。成論所用無作是非色非心。如此等說並是爭論。乃是小乘自論有無。大乘之中都不明此。故上文云有漏之法。凡有二種謂色非色。非色。法者。心心數法。色法者。地水火風。何時云有無作色耶。云何念施下。第五念。謂修善因。言雜華者。觀佛三昧海經云。我于雜華已為普賢賢首等說。此土無雜華經唯有華嚴。或謂別有雜華不來此土。一云觀佛三昧云。雜華者是華嚴。云何念天下即第六念。或謂當果第一義天。今謂不爾。通念諸天直是念天不云當果。當果天與前佛果無異正是通念。此世天境隨義別立故名為天。善男子下。即大段第二嘆經文為二。初盡此卷嘆經生善
【現代漢語翻譯】 現代漢語譯本 最上最妙的法門能夠使眾生獲得現世的果報。如果按照藏教和通教的說法，能夠獲得現世果報的法門卻不是最上最妙的；別教的法門是最上最妙的，卻不能獲得現世的果報，需要經歷無量阿僧祇劫的時間。只有圓教的法門，既是最上最妙的，又能獲得現世的果報。應當知道這是圓融一體的法門。 『云何念僧下』，這是第三種念。舊譯也分為兩種，先說明別體的『事和僧』（指在事相上和合的僧團），接著說明『不可睹見下』，說明一體的『理和僧』（指在理體上和合的僧團）。現在不是這樣解釋。經文中說，『受正直法』，三教的法門都不正直，只有圓教的僧才是正直的法。 『云何念戒』，這是第四種念。雖然沒有形狀和顏色，卻可以守護和保持。有人認為這是指『無作戒』（受戒時在身心上產生的一種防非止惡的力量）。對此有三種解釋：第一種說法，僧祇部認為沒有『無作色』（指無作戒的色法），所以本身就沒有『無作』。『無作』也沒有顏色，只有心念，所以說可以守護和保持。第二種說法，薩婆多部認為『無作』是色法，就是數人所用的，所以本身就有『無作』，而且有『非質礙而有』的『無教假色』（指無表色），所以需要守護和保持。第三種說法，曇無德部和成論所用的觀點是，『無作』既不是色法也不是心法。這些說法都是爭論，是小乘自己爭論有無。大乘之中都不明確說明這些。所以上文說『有漏之法』，凡是有兩種，即色法和非色法。非色法，指的是心和心所法。色法，指的是地、水、火、風。什麼時候說有『無作色』呢？ 『云何念施下』，這是第五種念。指的是修習善因。說到『雜華』，觀佛三昧海經說，『我于雜華已為普賢賢首等說』。此土沒有《雜華經》，只有《華嚴經》。或者說另外有《雜華經》，沒有傳到此土。一種說法是，觀佛三昧經說，『雜華』就是《華嚴經》。 『云何念天下』，這是第六種念。有人認為是當果的第一義天（指證得果位的聖者所居住的清凈天界）。現在認為不是這樣。普遍地念諸天，只是念天，不說是當果。當果天與前面的佛果沒有區別，正是普遍地念。此世的天境隨著意義的不同而分別建立，所以名為天。 『善男子下』，這是大段的第二部分，讚歎經文，分為兩部分。首先到本卷結束，讚歎經文能夠產生善。
【English Translation】 English version The most supreme and wonderful Dharma can enable sentient beings to obtain present results. According to the Tripiṭaka and Common teachings, what can obtain present results is not the most supreme and wonderful. The Separate teaching is the most supreme and wonderful, but it does not yield present results, requiring countless asaṃkhya kalpas (innumerable eons). Only the Perfect and most supreme can obtain present results. It should be known that this is a Dharma of perfect integration. 'How to contemplate the Saṃgha (the monastic community)' below is the third contemplation. The old translation also divides it into two: first, it clarifies the Saṃgha of separate entities and harmonious affairs; then, 'what cannot be seen below' clarifies the Saṃgha of integrated principle and harmony. Now, it is not explained this way. The text says, 'Receiving the upright Dharma.' The three teachings are not upright; only the Perfect Saṃgha is the upright Dharma. 'How to contemplate the precepts (śīla)' is the fourth contemplation. Although they have no form or color, they can be protected and maintained. Some say that this refers to the 'non-arising precepts' (the power of preventing evil that arises in body and mind upon receiving precepts). There are three explanations for this: First, the Mahāsaṃghika school says that there is no 'non-arising form' (rūpa) of the non-arising precepts, so there is no non-arising. The non-arising also has no color, only a thought, so it is said that it can be protected and maintained. Second, the Sarvāstivāda school says that the non-arising is form, that is, what is used by several people, so there is non-arising, and there is also 'non-obstructing and existing' 'unmanifested false form' (aviññatti-rūpa), so it must be protected and maintained. Third, the Dharmaguptaka school and the Chengshi (Tattvasiddhi) school use the view that the non-arising is neither form nor mind. Such statements are all arguments, and are the Small Vehicle's (Hīnayāna) own arguments about existence and non-existence. The Great Vehicle (Mahāyāna) does not clearly explain these. Therefore, the text above says 'defiled dharmas' (sāsrava-dharma), which are of two kinds: form and non-form. Non-form dharmas are mental and mental functions. Form dharmas are earth, water, fire, and wind. When is it said that there is non-arising form? 'How to contemplate giving (dāna)' below is the fifth contemplation. It refers to cultivating good causes. Speaking of 'miscellaneous flowers' (雜華), the Sutra of the Samādhi Ocean of Contemplating the Buddha says, 'I have already spoken of miscellaneous flowers to Samantabhadra (普賢) and Chief Worthy (賢首) and others.' There is no Miscellaneous Flower Sutra (雜華經) in this land, only the Avataṃsaka Sutra (華嚴經). Or it is said that there is another Miscellaneous Flower Sutra that has not come to this land. One explanation is that the Sutra of the Samādhi Ocean of Contemplating the Buddha says that 'miscellaneous flowers' is the Avataṃsaka Sutra. 'How to contemplate the heavens (deva)' is the sixth contemplation. Some think it is the First Principle Heaven (第一義天) of the result to be attained (referring to the pure heavenly realm where those who have attained the fruit reside). Now it is not considered this way. Generally contemplating the heavens is simply contemplating the heavens, not saying it is the result to be attained. The heaven of the result to be attained is no different from the Buddha fruit mentioned earlier, which is precisely general contemplation. The heavenly realms of this world are established separately according to different meanings, so they are called heavens. 'Good man (善男子) below is the second part of the major section, praising the sutra text, divided into two parts. First, until the end of this scroll, it praises the sutra text for generating goodness.
。后兩卷嘆能滅惡。初生善文為三。一正嘆經。二嘆弘經人。三嘆興衰。此三次第者。良由五行能顯于道。復有亡身弘道之人。人弘故興不弘故衰。初正嘆經又二。初如來嘆。次迦葉領。初佛嘆中雲十二部經所不及者。二解。一云小乘十二部。二云大十二部。亦不及涅槃大乘方等當機故勝。又涅槃之中有十二部。十二部中未必有涅槃是故勝也。今明圓經勝於歷別十二。迦葉白佛下。是第二領解。從世尊以何義故下。第二嘆弘經人。文為三。一問二答三領。問如文。次佛答嘆菩薩。有十三不可思議。一能發心。二受生死苦。三受地獄苦。四旋還赴救。五終不退轉。六度生死海。七能稱量生死。八能說常住。九生死不惱。十在胎不亂。十一於法不吝。十二遠離十惡。十三忘于功用。不思議者。舊云人所不測。是義不然。如人間事咸所不測。豈可以此亂于聖賢。今明三諦相即不可以一二三思。心行處滅。亦不可作三二一說言語道斷。雖列十三實非是數名不可思議。初不思議中雲。無有人教自能發心者。緣真發心則墮聲聞。理須人教緣俗發心則墮分別。須境教之皆不得稱不可思議。若緣中道三諦相即則非真俗。不從人境故言無人教者。明瞭佛性故言自發。不雜名精。入流名進。地獄是舉生死果。諸結是舉生死因。累劫為此因果
【現代漢語翻譯】 現代漢語譯本：后兩卷讚歎此經能夠滅除罪惡，開創善良之始。初生善文分為三部分：一是正面讚歎經典，二是讚歎弘揚經典之人，三是讚歎經典的興盛與衰落。這三者的順序是這樣的：因為五行能夠彰顯于道，並且有捨身弘揚佛道之人。因為人的弘揚，佛法才會興盛；不弘揚，佛法就會衰落。首先，正面讚歎經典又分為兩部分：一是如來讚歎，二是迦葉領悟。在佛陀的讚歎中提到『十二部經所不及者』，有兩種解釋：一是小乘的十二部經，二是大乘的十二部經。這些都不及《涅槃經》，因為《涅槃經》是大乘方等，應機說法，所以殊勝。而且，《涅槃經》之中也有十二部，十二部中未必有《涅槃經》，所以殊勝。現在說明圓滿的經典勝過歷來分別的十二部經。『迦葉白佛下』是第二部分，領悟理解。從『世尊以何義故下』開始，是第二部分，讚歎弘揚經典之人。分為三部分：一問，二答，三領悟。提問如經文所示。接下來，佛陀回答讚歎菩薩，有十三種不可思議之處：一、能夠發菩提心；二、承受生死之苦；三、承受地獄之苦；四、輪迴救度眾生；五、始終不退轉；六、度越生死之海；七、能夠衡量生死；八、能夠宣說常住；九、生死不能困擾；十、在母胎中不迷惑；十一、對於佛法不吝嗇；十二、遠離十惡；十三、忘卻功用之心。所謂『不可思議』，舊的解釋說是人所不能測度。這種解釋不對。因為人間的事情很多都難以測度，難道可以用這個來混淆聖賢嗎？現在說明三諦相即，不可以一二三來思量。心行之處滅絕，也不可作三二一來說，言語道斷。雖然列出十三種，實際上並非是數字，名為不可思議。第一個不可思議之處說，『無有人教自能發心者』。如果緣于真諦而發心，就會墮入聲聞乘；如果理應由人教導，緣于俗諦而發心，就會墮入分別。需要境教，都不能稱為不可思議。如果緣于中道，三諦相即，就不是真諦也不是俗諦，不從人也不從境，所以說『無人教者』。明白了佛性，所以說是『自發』。不雜名為精，入流名為進。地獄是舉生死之果，諸結是舉生死之因，累劫為此因果。
【English Translation】 English version: The latter two volumes praise the ability to extinguish evil and initiate goodness. The initial section on generating goodness is divided into three parts: first, directly praising the scripture; second, praising those who propagate the scripture; and third, praising its rise and fall. The order of these three is as follows: because the five elements can manifest the Dao, and there are those who sacrifice themselves to propagate the Dao. Because of people's propagation, the Dharma flourishes; without propagation, it declines. First, directly praising the scripture is further divided into two parts: first, the Tathagata's praise; second, Kashyapa's understanding. In the Buddha's praise, it is mentioned 'what the twelve divisions of scriptures cannot reach.' There are two explanations: first, the twelve divisions of the Hinayana; second, the twelve divisions of the Mahayana. These are not as good as the Nirvana Sutra, because the Nirvana Sutra is Mahayana Vaipulya, teaching according to the capacity of the audience, so it is superior. Moreover, within the Nirvana Sutra there are also twelve divisions, but the twelve divisions do not necessarily contain the Nirvana Sutra, so it is superior. Now it is explained that the perfect scripture is superior to the twelve divisions of scriptures that are distinguished separately. 'Kashyapa said to the Buddha below' is the second part, understanding. Starting from 'World Honored One, for what reason,' is the second part, praising those who propagate the scripture. It is divided into three parts: a question, an answer, and an understanding. The question is as stated in the scripture. Next, the Buddha answers, praising the Bodhisattvas, who have thirteen inconceivable qualities: first, the ability to generate bodhicitta (the aspiration for enlightenment); second, enduring the suffering of birth and death; third, enduring the suffering of hell; fourth, revolving to rescue sentient beings; fifth, never retreating; sixth, crossing the sea of birth and death; seventh, the ability to measure birth and death; eighth, the ability to proclaim permanence; ninth, not being troubled by birth and death; tenth, not being confused in the womb; eleventh, not being stingy with the Dharma; twelfth, staying away from the ten evils; thirteenth, forgetting about the mind of effort. 'Inconceivable' (acintya), according to the old explanation, means what people cannot fathom. This explanation is incorrect. Because many things in the human world are difficult to fathom, can this be used to confuse sages and worthies? Now it is explained that the three truths are identical, and cannot be contemplated with one, two, or three. Where the mind acts, it ceases, and it cannot be spoken of as three, two, or one, the path of language is cut off. Although thirteen are listed, they are actually not numbers, and are called inconceivable. The first inconceivable quality says, 'No one teaches, yet one can generate the mind oneself.' If one generates the mind based on the truth, one will fall into the shravaka (hearer) vehicle; if one should be taught by others, generating the mind based on the conventional truth, one will fall into discrimination. Needing instruction from the environment, one cannot be called inconceivable. If one is based on the middle way, the three truths are identical, then it is neither the truth nor the conventional truth, not from people nor from the environment, so it is said 'no one teaches.' Understanding the Buddha-nature, so it is said 'self-generated.' Not mixed is called pure, entering the stream is called progress. Hell is an example of the result of birth and death, the afflictions are an example of the cause of birth and death, lifetimes are spent in this cause and effect.
所燒。今了生死即是涅槃。又了諸結即是菩提。非復二邊故名為一。動寂不壞故名決定。燒身碎首無非正道。內不捨道外不求救。此約三諦發心明不思議。與止觀中發心意同。次第二不可思議。文云。所見生死無量過患。非諸聲聞緣覺所及。不生厭離者二乘但知分段少分。而不知于變易過患。菩薩過之故言不及。即俗真中故言不厭。即中真俗故言不離。約照三諦智明不思議。此與止觀安心意同。第三不思議。文云。受地獄苦如三禪樂者其文甚略。亦應更言受三界苦如涅槃樂。此約三諦上障。明不思議。此與止觀通塞意同。亦似大慈。第四不可思議。文云。如長者救子。宅譬中道故言旋還。燒譬于俗故言火起。出譬于真故言出舍。此約三諦行明不思議。此與止觀真正悲心意同。第五不可思議。文云。見諸眾生厭生死過退為二乘。菩薩不爾知生死常不見其過。知涅槃近不退取小。此約三諦證。明不可思議。此與止觀道品意同。第六不可思議。文云。聖人神通譬體法智。修羅長大譬次第智。人無兩種而能得度譬圓教智。非通非次即圓智度。此約三諦位。明不可思議。此與止觀次位意同。第七不可思議。文云。藕絲懸山一念稱量生死者。即是稱量。一中無量。無量中一。非一非無量。是約三諦法。明不可思議。此與止觀妙境意
【現代漢語翻譯】 現代漢語譯本 所燒。如今了悟生死即是涅槃（Nirvana，寂滅）。又了悟諸結（煩惱）即是菩提（Bodhi，覺悟）。不再執著於二邊，所以稱為『一』。動與寂都不壞滅，所以稱為『決定』。即使燒身碎首，也無不是正道。內心不捨棄道，外在不尋求救助。這是從三諦（空、假、中）發心來說明不可思議。與《止觀》（一種佛教禪修方法）中發心的意義相同。 其次是第二種不可思議。經文中說：『所見生死的無量過患，不是那些聲聞（Sravaka，小乘弟子）緣覺（Pratyekabuddha，獨覺者）所能及的。』不生起厭離心，是因為二乘（聲聞乘和緣覺乘）只知道分段生死的少部分，而不知道變易生死的過患。菩薩超越了他們，所以說『不及』。即是俗諦（世俗諦）中的真諦，所以說『不厭』。即是中諦（中道諦）中的真諦和俗諦，所以說『不離』。這是從觀照三諦的智慧來說明不可思議。這與《止觀》中安心的意義相同。 第三種不可思議。經文中說：『感受地獄的痛苦如同三禪的快樂』，這段文字非常簡略。也應該進一步說，感受三界（欲界、色界、無色界）的痛苦如同涅槃的快樂。這是從三諦上的障礙來說明不可思議。這與《止觀》中通達與阻塞的意義相同。也類似於大慈（偉大的慈悲）。 第四種不可思議。經文中說：『如同長者救兒子。』宅譬喻中道（中道實相），所以說『旋還』。燒譬喻俗諦，所以說『火起』。出譬喻真諦，所以說『出舍』。這是從三諦的行持來說明不可思議。這與《止觀》中真正的悲心意義相同。 第五種不可思議。經文中說：『見到眾生厭惡生死的過患而退轉為二乘。菩薩不是這樣，知道生死是常，不見其過。知道涅槃很近，不退而取小乘。』這是從三諦的證悟來說明不可思議。這與《止觀》中道品的意義相同。 第六種不可思議。經文中說：『聖人的神通譬喻體法智（證得法性的智慧），修羅（Asura，阿修羅，一種神道生物）長大譬喻次第智（按部就班的智慧），人沒有兩種而能得度譬喻圓教智（圓滿教法的智慧）。非神通非次第即是圓智度（圓滿智慧的度化）。』這是從三諦的位次來說明不可思議。這與《止觀》中次第位次的意義相同。 第七種不可思議。經文中說：『藕絲懸山一念稱量生死』，就是稱量一中無量，無量中一，非一非無量。這是從三諦的法來說明不可思議。這與《止觀》中妙境的意義相同。
【English Translation】 English version What is burned. Now, understanding birth and death is Nirvana (Nirvana, extinction). Furthermore, understanding all the knots (afflictions) is Bodhi (Bodhi, enlightenment). No longer clinging to the two extremes, it is therefore called 'one'. Movement and stillness are not destroyed, therefore it is called 'decisive'. Even burning the body and crushing the head are none other than the right path. Internally, do not abandon the path; externally, do not seek salvation. This explains the inconceivable from the perspective of the three truths (emptiness, provisional existence, and the middle way) arising in the mind. It has the same meaning as the arising of the mind in 'Śamatha-Vipassanā' (a type of Buddhist meditation). Next is the second inconceivable. The text says: 'The immeasurable faults of birth and death that are seen are beyond the reach of those Śrāvakas (Sravaka, disciples of the Hinayana) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas).' Not generating aversion is because the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) only know a small portion of segmented birth and death, and do not know the faults of transformational birth and death. Bodhisattvas surpass them, so it is said 'beyond reach'. It is the truth within the conventional truth, so it is said 'not averse'. It is the truth and conventional truth within the middle truth, so it is said 'not detached'. This explains the inconceivable from the perspective of the wisdom that illuminates the three truths. This has the same meaning as settling the mind in 'Śamatha-Vipassanā'. The third inconceivable. The text says: 'Experiencing the suffering of hell is like the joy of the third dhyana (meditative state)', this passage is very brief. It should also be further said that experiencing the suffering of the three realms (desire realm, form realm, formless realm) is like the joy of Nirvana. This explains the inconceivable from the perspective of the obstacles on the three truths. This has the same meaning as understanding penetration and obstruction in 'Śamatha-Vipassanā'. It is also similar to great compassion. The fourth inconceivable. The text says: 'Like an elder saving his son.' The house is a metaphor for the middle way (the reality of the middle way), so it is said 'returning'. Burning is a metaphor for the conventional truth, so it is said 'fire arises'. Exiting is a metaphor for the ultimate truth, so it is said 'leaving the house'. This explains the inconceivable from the perspective of the practice of the three truths. This has the same meaning as true compassion in 'Śamatha-Vipassanā'. The fifth inconceivable. The text says: 'Seeing beings who are averse to the faults of birth and death regress to the two vehicles. Bodhisattvas are not like this, knowing that birth and death are constant, not seeing their faults. Knowing that Nirvana is near, not regressing and taking the small vehicle.' This explains the inconceivable from the perspective of the realization of the three truths. This has the same meaning as the factors of the path in 'Śamatha-Vipassanā'. The sixth inconceivable. The text says: 'The supernatural powers of the saints are a metaphor for the wisdom of the essence of the Dharma (wisdom of realizing the nature of Dharma), the growth of Asuras (Asura, a type of divine being) is a metaphor for sequential wisdom (wisdom in a step-by-step manner), people are not of two kinds but can be liberated is a metaphor for the wisdom of the perfect teaching (wisdom of the perfect teaching). Neither supernatural nor sequential is the liberation of perfect wisdom (liberation of perfect wisdom).' This explains the inconceivable from the perspective of the stages of the three truths. This has the same meaning as the sequential stages in 'Śamatha-Vipassanā'. The seventh inconceivable. The text says: 'A lotus thread suspends a mountain, in a single thought measuring birth and death', that is, measuring one within the immeasurable, and the immeasurable within one, neither one nor immeasurable. This explains the inconceivable from the perspective of the Dharma of the three truths. This has the same meaning as the wonderful realm in 'Śamatha-Vipassanā'.
同。第八不可思議。文云。無常樂我。說常樂我者。隨病說藥逗會得所。此約三諦教。明不可思議。此與止觀中對治意同。第九不可思議。文云。不溺不燒者。雖在生死不為所害。第十不可思議。文云。在胎不亂者。前是死不能滅。此是胎不能生。此約三諦報。明不可思議。此與止觀中安忍意同。第十一不可思議。文云。菩提與心皆不可說。說之無吝。此約三諦說默。明不可思議。此與止觀中通塞意同。第十二不可思議。文云。從身離身等(云云)。此約三諦業。明不可思議。此與止觀中破法遍意同。第十三不可思議。文云。終不說言我破煩惱。此約三諦無能無所。明不可思議。此與止觀中離愛意同。此經明初心菩薩未入位時不可思議。意與止觀圓教菩薩十觀相應故用釋此文云。慧不能破火不能燒。他云如是實法元用實慧。是一心故故不能破。相續之法即是兩心。前滅後起故能破惑。復伐于慧。若斷惑已無所攻伐。故於實法而不能斷。然此中嘆菩薩弘經何須假實。但是推求慧不可得故言慧不能破。倒如求貪癡不可得故。故無貪癡。又生來生滅滅不能滅。滅來滅生生不能生。又生若是常生不應滅。滅若是滅滅不應滅。諸法例爾。此中直嘆一切諸法皆無所有。智慧亦然不存其相。三迦葉下領如文。世尊無上佛法下。第三嘆
【現代漢語翻譯】 現代漢語譯本： 同。第八不可思議。文中說：『無常、樂、我』，而說『常、樂、我』，這是隨順病癥而給藥，恰好對癥下藥。這從三諦（空、假、中）的教義來說，闡明了不可思議。這與《止觀》中對治的意義相同。 第九不可思議。文中說：『不溺不燒』，意思是雖然身處生死輪迴，卻不會被其所傷害。 第十不可思議。文中說：『在胎不亂』，前面是說死亡不能消滅（菩薩的法身），這裡是說入胎不能產生（新的執著）。這從三諦的果報來說，闡明了不可思議。這與《止觀》中安忍的意義相同。 第十一不可思議。文中說：『菩提（bodhi，覺悟）與心都不可說，但說起來卻毫不吝惜』。這從三諦的言說和沉默來說，闡明了不可思議。這與《止觀》中通達和阻塞的意義相同。 第十二不可思議。文中說：『從身離身等』（此處省略）。這從三諦的業力來說，闡明了不可思議。這與《止觀》中破除對法的普遍執著的意義相同。 第十三不可思議。文中說：『終不說言我破煩惱』。這從三諦的無能無所來說，闡明了不可思議。這與《止觀》中遠離貪愛的意義相同。 這部經闡明了初心菩薩在未入位時的不可思議。其意義與《止觀》中圓教菩薩的十觀相應，所以用它來解釋這段文字，說：『智慧不能破除，火不能燒燬』。其他人說，這樣的實法原本就用真實的智慧。因為是一心，所以不能破除。相續之法就是兩心，前念滅后念生，所以能破除迷惑。又攻伐于智慧。如果斷除了迷惑，就沒有什麼可以攻伐的了，所以在實法上就不能斷除。然而，這裡讚歎菩薩弘揚佛經，何須區分假和實呢？只是因為推求智慧而不可得，所以說智慧不能破除。顛倒就像推求貪和癡而不可得一樣，所以沒有貪和癡。又，生來生滅，滅不能滅；滅來滅生，生不能生。又，生如果是常生，就不應該滅；滅如果是滅滅，就不應該滅。一切諸法都是如此。這裡直接讚歎一切諸法都是空無所有，智慧也是如此，不執著於它的相狀。三迦葉（Three Kashyapas）以下領悟，如經文所說。『世尊無上佛法』以下，是第三個讚歎。
【English Translation】 English version: Likewise. The eighth is inconceivable. The text says, 'Impermanence, bliss, self'. To speak of 'permanence, bliss, self' is like prescribing medicine according to the illness, hitting the mark perfectly. This explains the inconceivable from the perspective of the Three Truths (emptiness, provisional existence, the Middle Way). This is the same as the meaning of counteracting afflictions in '止觀' (Zhǐ Guān, Ceasing and Contemplating). The ninth is inconceivable. The text says, 'Not drowning, not burning', meaning that although one is in the cycle of birth and death, one will not be harmed by it. The tenth is inconceivable. The text says, 'Not confused in the womb'. The previous one said that death cannot extinguish (the Dharmakaya of a Bodhisattva), and this one says that entering the womb cannot generate (new attachments). This explains the inconceivable from the perspective of the retribution of the Three Truths. This is the same as the meaning of endurance in '止觀' (Zhǐ Guān, Ceasing and Contemplating). The eleventh is inconceivable. The text says, 'Bodhi (覺悟, enlightenment) and mind are both unspeakable, but speaking of them is without stinginess'. This explains the inconceivable from the perspective of speaking and silence of the Three Truths. This is the same as the meaning of unobstructedness and obstruction in '止觀' (Zhǐ Guān, Ceasing and Contemplating). The twelfth is inconceivable. The text says, 'Separating from the body from the body, etc.' (omitted here). This explains the inconceivable from the perspective of the karma of the Three Truths. This is the same as the meaning of breaking through the universal attachment to dharmas in '止觀' (Zhǐ Guān, Ceasing and Contemplating). The thirteenth is inconceivable. The text says, 'Never saying that I have destroyed afflictions'. This explains the inconceivable from the perspective of non-ability and non-location of the Three Truths. This is the same as the meaning of detachment from love in '止觀' (Zhǐ Guān, Ceasing and Contemplating). This sutra explains the inconceivable of a Bodhisattva in the initial stage before entering the position. Its meaning corresponds to the ten contemplations of the perfect teaching Bodhisattva in '止觀' (Zhǐ Guān, Ceasing and Contemplating), so it is used to explain this passage, saying, 'Wisdom cannot destroy, fire cannot burn'. Others say that such real dharma originally uses real wisdom. Because it is one mind, it cannot be destroyed. The dharma of continuity is two minds, the previous thought ceases and the next thought arises, so it can destroy delusion. It also attacks wisdom. If delusion has been cut off, there is nothing to attack, so it cannot be cut off in real dharma. However, here, praising the Bodhisattva for propagating the sutra, why distinguish between false and real? It is only because seeking wisdom is unattainable, so it is said that wisdom cannot destroy. Inversion is like seeking greed and delusion and being unattainable, so there is no greed and delusion. Also, birth comes to birth and extinction cannot extinguish; extinction comes to extinction and birth cannot be born. Also, if birth is permanent birth, it should not be extinguished; if extinction is extinction, it should not be extinguished. All dharmas are like this. Here, it directly praises that all dharmas are empty and without substance, and wisdom is also like this, not clinging to its appearance. The Three Kashyapas (三迦葉) below understand, as the text says. 'The World Honored One's supreme Buddha Dharma' below is the third praise.
興衰。又四問答。一釋尊佛法。二迦葉佛法。三一切佛法。四重結釋迦佛法。初問答。問如文。答中二。先明修五行則興多犯戒則滅。次迦葉復白下。明迦葉佛法。亦有問答。初問又二。先領旨次問。初文者賢劫經云。迦葉佛法住世二十年。今言七日。答七日之時與佛在無異。七日之後佛法訛替不如在時。二十年者。明住久近。迦葉如來下。第二問又二。先難定有不。次雙難。佛答為二。先泛明有滅不滅。次正答所問。初泛答中又二。先許。次正泛答。初中雲文殊乃解者。指本有今無偈。欲明滅是不滅不滅而滅。次泛答中文相可見。次善男子汝向所問下。第二正答所問。于中又四。一明先佛有經。二明不須演說。三今佛對辨。四法實不滅。此初明先佛有經。次善男子迦葉佛時下。二明不須演說。今世眾生下。三今佛對辨。寧說蚊嘴下。四明法實不滅。善男子若佛初出下。第三通明一切佛法。有六雙對辨初解義不解義。二有檀越無檀越。三為利不為利。四起爭不起爭。五說過不說過。六種種說不種種說。善男子我法滅時下。第四重結釋迦佛法。又三。一明將滅起爭。二明拘睒彌國佛法遂滅。三大眾悲嘆。初文如迦葉品明。洛沙者。河西云。從波羅奢樹出。出時純蟲。外國以染毛。爾時拘睒彌下。第二明佛法遂滅因。六百
起爭相害致滅。爾時拘尸下。第三大眾悲嘆。又三。初大眾悲嘆。次迦葉慰撫。三大眾悲止發心。言聞滅則悲聞不滅即悲止。達非滅非不滅即發心故。知非滅非不滅而滅而非滅大作利益。
大般涅槃經疏卷第十八 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第十九
隋章安頂法師撰
唐天臺沙門湛然再治
梵行品之四
起卷。是第二嘆經滅惡之能。惡即闡提四重五逆皆能滅之。舊解阇王是實逆。經力能滅非無此義。而密跡經云。阇王是方便示現滅逆之方。例知調達破僧定非實破。亦如善星示為闡提實非闡提。那提犯重亦非實犯。此經威力能除重惡。令實犯者決定歸依。即顯梵行令不凈凈。梁武不見謂此段文非經次第名為客品。若得不凈凈意正是梵行不名客品。就文為二。前明起惡。次明滅惡。初起惡文為三。一惡因。即喜行殺戮具口四惡。其心熾盛具十惡因。二惡緣。純以惡人而為眷屬。貪著現世去是。三正明造惡因。害父已去是。第二明滅惡又三。一滅惡因。二滅惡緣。三正滅惡。初滅惡因又四。一深生悔熱。二深信因果。三母以藥涂。四深自鄙悼。時有大臣下是。第二滅惡緣又二。先明惡人為緣。后明善人為緣。問為惡可以惡人為緣。今論
【現代漢語翻譯】 起爭相害導致滅亡。當時在拘尸那迦（Kushinagara，古印度城市）。第三批大眾感到悲嘆。又有三重含義。首先是大眾的悲嘆，其次是迦葉（Kasyapa，佛陀的十大弟子之一）的慰撫，第三是大眾停止悲傷並生起菩提心。意思是聽到佛法寂滅就感到悲傷，聽到佛法不滅就停止悲傷。領悟到非寂滅非不寂滅的道理，就生起菩提心。因此，明白非寂滅非不寂滅而寂滅，實際上並非寂滅，才能成就大利益。
《大般涅槃經疏》卷第十八 《大正藏》第38冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第十九
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
梵行品之四
開始這一卷，是第二重讚歎佛經能滅除罪惡的能力。罪惡，即指一闡提（Icchantika，斷善根的人）、四重罪（殺、盜、淫、妄）和五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），佛經都能滅除這些罪惡。舊的解釋認為阿阇世王（Ajatasattu，古印度摩揭陀國國王）是真實的犯逆之人，佛經的力量能夠滅除他的罪業，並非沒有這個道理。但是《密跡經》說，阿阇世王是方便示現滅除罪逆的方法。由此可知，提婆達多（Devadatta，佛陀的堂弟）破僧的行為，一定不是真實的破僧。也像善星比丘（Sunaksatra，佛陀的弟子）示現為一闡提，實際上並非一闡提。難提比丘（Nanda，佛陀的堂弟）犯重罪，也不是真實的犯重罪。這部佛經的威力能夠消除深重的罪惡，使真實犯下罪過的人決定歸依佛法，就能顯現梵行，使不清凈變為清凈。梁武帝（Emperor Wu of Liang）沒有理解，認為這段文字不是佛經的次第，稱之為客品。如果能夠理解不清凈變為清凈的含義，這正是梵行，不能稱之為客品。就文義來說分為兩部分。前面說明罪惡的產生，後面說明罪惡的滅除。首先，罪惡的產生分為三個方面。一是罪惡的因，即喜好殺戮，具備口四惡（妄語、兩舌、惡口、綺語）。他的內心熾盛，具備十惡因（身三：殺、盜、淫；口四：妄語、兩舌、惡口、綺語；意三：貪、嗔、癡）。二是罪惡的緣，完全以惡人為眷屬，貪著現世，背離正道。三是正式說明造作罪惡的原因，從『害父已去』開始。第二部分說明滅除罪惡，又分為三個方面。一是滅除罪惡的因，二是滅除罪惡的緣，三是正式滅除罪惡。首先，滅除罪惡的因又分為四個方面。一是深深地產生後悔和熱惱，二是深深地相信因果，三是母親用藥涂敷，四是深深地自我鄙視和哀悼。『時有大臣下』是第二部分，滅除罪惡的緣，又分為兩個方面。先說明惡人作為罪惡的緣，后說明善人作為善的緣。問：作惡可以以惡人為緣，現在討論的是
【English Translation】 Arising, they compete to harm each other, leading to destruction. At that time, in Kushinagara (Kushinagara, an ancient Indian city), the third assembly lamented. There are three further aspects: first, the lamentation of the assembly; second, Kasyapa's (Kasyapa, one of the Buddha's ten great disciples) consolation; and third, the assembly ceasing their sorrow and generating Bodhicitta (the mind of enlightenment). This means that hearing of the extinction of the Dharma (Buddhist teachings) causes sorrow, while hearing of its non-extinction ceases sorrow. Realizing the principle of neither extinction nor non-extinction generates Bodhicitta. Therefore, understanding that it is neither extinction nor non-extinction, yet appears as extinction, is actually not extinction, and can accomplish great benefit.
Commentary on the Mahaparinirvana Sutra, Scroll 18 Taisho Tripitaka, Volume 38, No. 1767, Commentary on the Mahaparinirvana Sutra
Commentary on the Mahaparinirvana Sutra, Scroll 19
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of the Tiantai School, Tang Dynasty
Chapter on Pure Conduct, Part 4
The beginning of this scroll is the second praise of the Sutra's ability to eradicate evil. 'Evil' refers to Icchantikas (Icchantika, those who have severed their roots of goodness), the four major offenses (killing, stealing, sexual misconduct, lying), and the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the Buddha's blood), all of which the Sutra can eradicate. The old interpretation considered King Ajatasattu (Ajatasattu, King of Magadha in ancient India) to be a truly rebellious person, and the Sutra's power could eradicate his offenses, which is not without reason. However, the 'Secret Traces Sutra' says that King Ajatasattu was a skillful means to demonstrate the method of eradicating rebellion. From this, we can know that Devadatta's (Devadatta, the Buddha's cousin) act of disrupting the Sangha was certainly not a real disruption. It is also like Sunaksatra (Sunaksatra, one of Buddha's disciples) appearing as an Icchantika, but actually not being an Icchantika. Nanda (Nanda, Buddha's half-brother) committing a serious offense was also not a real offense. The power of this Sutra can eliminate deep-seated evils, causing those who have truly committed offenses to resolve to take refuge in the Dharma, which can reveal pure conduct, transforming impurity into purity. Emperor Wu of Liang did not understand this, thinking that this passage was not in the proper order of the Sutra and called it a 'guest chapter'. If one can understand the meaning of transforming impurity into purity, this is precisely pure conduct and cannot be called a 'guest chapter'. In terms of the text, it is divided into two parts. The first part explains the arising of evil, and the second part explains the eradication of evil. First, the arising of evil is divided into three aspects: first, the cause of evil, which is the delight in killing and possessing the four evils of speech (false speech, divisive speech, harsh speech, idle chatter). His mind is blazing, possessing the ten causes of evil (three of body: killing, stealing, sexual misconduct; four of speech: false speech, divisive speech, harsh speech, idle chatter; three of mind: greed, hatred, delusion). Second, the conditions for evil, which are purely associating with evil people as companions, being attached to the present world, and turning away from the right path. Third, the formal explanation of the causes of creating evil, starting from 'having harmed his father'. The second part explains the eradication of evil, which is also divided into three aspects: first, eradicating the cause of evil; second, eradicating the conditions for evil; and third, formally eradicating evil. First, eradicating the cause of evil is further divided into four aspects: first, deeply generating remorse and regret; second, deeply believing in cause and effect; third, his mother applying medicine; and fourth, deeply despising and mourning oneself. 'At that time, there was a minister...' is the second part, eradicating the conditions for evil, which is further divided into two aspects: first, explaining evil people as the conditions for evil; and second, explaining good people as the conditions for good. Question: Doing evil can have evil people as conditions, but now we are discussing
滅惡何用惡人。答惡人勸惡不從惡教亦滅罪緣。若爾善人勸善不從善勸而作惡者。善人亦是作惡緣耶。一往亦例如大涅槃亦名甘露亦名毒藥。二往不例原佛本心不為眾生作煩惱緣。汝不受勸自是惡緣。惡勸不受于汝成善。亦由於汝當知一切皆由自心。惡人緣約六臣為六章。各為四別。一臣來朝白。二王報答。三奏王明滅罪處。四倡歸依。舊或云世王是實此即不可或言是應。或法界用。然此皆是聖人權謀。世王開逆方便顯經威力能滅諸惡。刪阇耶者。凈名云。夜輕重音耳。此是刪詩定禮之字借音胝者丁尼切。阿耆多是名。翅舍是敝壞衣。欽婆羅是古貝衣。阱有二音一靜二凈多用凈音。字有二體。一阜邊二穴下多用穴下。爾時大醫下。第二明善人緣又二。一兄二父。初為四。一耆婆問。二王答。三勸往佛所。四羞恥未從。初文者。耆婆此翻固活。童子生時一手把藥囊。一手把針筒昔誓為醫善能治他。從德立號翻為固活。庵羅女之子。第二王以偈答。偈有十七行半並少長行。分為三。初十一行半偈泛明安眠者。次六行泛明不安眠者。第三少長行正明王不得安眠。初文又四。初四行明佛得安眠。次五行半明菩薩得安眠。三一偈結佛。四一偈結菩薩。初就佛中二。初兩偈明離生死得涅槃。次兩偈明離惡過得常住。但佛實無眠。以
【現代漢語翻譯】 現代漢語譯本 用惡人來消滅罪惡有什麼用呢？回答是，惡人勸人作惡，如果（你）不聽從，不接受惡的教唆，也就斷絕了犯罪的因緣。如果這樣說，那麼善人勸人行善，（有人）不聽從善意的勸告反而作惡，那麼善人也是作惡的因緣嗎？從一個方面來說，也可以這樣比喻，就像《大涅槃經》既被稱為甘露，也被稱為毒藥。從另一個方面來說，不能這樣比喻，因為佛的本心不是爲了讓眾生產生煩惱。你不接受勸告，那是你自己的惡緣。惡意的勸告，如果你不接受，對你來說就變成了好事。也因為你自己的緣故，應當明白一切都由自己的心決定。惡人的因緣，大約有六臣，分為六章。每章分為四個部分：一是大臣來朝稟告，二是國王回答，三是奏明國王消除罪惡的地方，四是倡導皈依。舊的說法或者認為是世俗的國王，這其實是不可以的，或者說是應化之身，或者說是法界的作用。但這都是聖人的權宜之計。世俗的國王開啟逆境的方便法門，彰顯佛經的威力，能夠消除各種罪惡。刪阇耶（Sanjaya）這個人，《維摩詰經》中說，是夜間輕重音的訛誤。這是刪詩定禮的字，借音，胝（Tij），發音為丁尼切。阿耆多（Ajita）是名字。翅舍（Kisa）是破舊的衣服。欽婆羅（Kimpala）是古貝衣。阱（Jing）有兩個讀音，一個是靜，一個是凈，多用凈音。字有兩種寫法，一種是阜字旁，一種是穴字下，多用穴字下。當時大醫下。第二部分說明善人的因緣，又分為兩部分：一是兄長，二是父親。首先是兄長，分為四個部分：一是耆婆（Jivaka）提問，二是國王回答，三是勸說前往佛陀處，四是感到羞恥沒有聽從。第一部分，耆婆（Jivaka），翻譯為固活（意為『永固的生命』）。童子出生時，一手拿著藥囊，一手拿著針筒，過去發誓要做醫生，善於治療疾病。根據他的德行而立名，翻譯為固活。是庵羅女的兒子。第二部分，國王用偈頌回答。偈頌有十七行半，加上少量長行，分為三部分。開始的十一行半偈頌泛泛地說明安眠的人。接著六行泛泛地說明不能安眠的人。第三部分少量長行，正式說明國王不能安眠。第一部分又分為四個部分。開始的四行說明佛陀得到安眠。接著五行半說明菩薩得到安眠。第三部分用一個偈頌總結佛陀。第四部分用一個偈頌總結菩薩。首先就佛陀的部分，分為兩部分。開始的兩偈說明脫離生死得到涅槃。接著兩偈說明脫離罪惡過失得到常住。但佛陀實際上沒有睡眠，因為...
【English Translation】 English version What is the use of using evil people to eliminate evil? The answer is, if evil people persuade others to do evil, and you do not listen or accept their evil teachings, then the cause of committing sins is cut off. If that is the case, then if good people persuade others to do good, and (someone) does not listen to the good advice but instead does evil, then are good people also the cause of doing evil? In one sense, it can be compared to the Nirvana Sutra, which is called both nectar and poison. In another sense, it cannot be compared, because the original intention of the Buddha is not to create煩惱 (kleshas, afflictions) for sentient beings. If you do not accept advice, that is your own evil緣 (karma, cause). If you do not accept evil advice, it becomes good for you. Also, because of your own緣 (karma, cause), you should understand that everything is determined by your own mind. The緣 (karma, cause) of evil people is roughly related to the six ministers, divided into six chapters. Each chapter is divided into four parts: first, the ministers come to court to report; second, the king responds; third, they report to the king the places where sins can be eliminated; and fourth, they advocate taking refuge. The old saying may consider them to be worldly kings, but this is actually not possible, or they may be化身 (incarnations), or the function of the Dharma realm. But these are all expedient means of the sages. The worldly king opens the expedient door of adversity, demonstrating the power of the scriptures, which can eliminate all kinds of evils. Sanjaya (刪阇耶) , according to the Vimalakirti Sutra, is a corruption of the light and heavy sounds at night. This is a character used for editing poems and determining rituals, borrowing the sound, Tij (胝), pronounced as Ding Ni Qie. Ajita (阿耆多) is a name. Kisa (翅舍) is worn-out clothing. Kimpala (欽婆羅) is coarse cloth clothing. Jing (阱) has two pronunciations, one is Jing (靜), and the other is Jing (凈), but Jing (凈) is mostly used. The character has two forms, one with the radical '阜' (mound) and the other with the radical '穴' (cave), but the radical '穴' (cave) is mostly used. At that time, the great physician came down. The second part explains the緣 (karma, cause) of good people, which is divided into two parts: first, the elder brother, and second, the father. First is the elder brother, divided into four parts: first, Jivaka (耆婆) asks; second, the king answers; third, he advises to go to the Buddha; and fourth, he feels ashamed and does not follow. In the first part, Jivaka (耆婆), translated as '固活' (meaning 'permanent life'). When the boy was born, he held a medicine bag in one hand and a needle tube in the other. In the past, he vowed to be a doctor and was good at treating diseases. He was named according to his virtue, translated as '固活'. He is the son of the Amra woman. In the second part, the king answers with verses. The verses have seventeen and a half lines, plus a small amount of long lines, divided into three parts. The first eleven and a half lines of verses generally explain those who sleep peacefully. Then the six lines generally explain those who cannot sleep peacefully. The third part, a small amount of long lines, formally explains that the king cannot sleep peacefully. The first part is divided into four parts. The first four lines explain that the Buddha attained peaceful sleep. Then the five and a half lines explain that the Bodhisattva attained peaceful sleep. The third part uses a verse to summarize the Buddha. The fourth part uses a verse to summarize the Bodhisattva. First, regarding the Buddha's part, it is divided into two parts. The first two verses explain that liberation from birth and death leads to Nirvana. Then the two verses explain that liberation from evil faults leads to permanence. But the Buddha actually has no sleep, because...
無煩惱住安樂性。義說安眠。心無有取著下五行半。明菩薩得安眠。三四如文。眾生無明冥下。第二辨不得安眠又二。初三行法說。次三行譬說。太子未紹位者。即是先帝已崩嗣主未立。四方未寧不得安眠。非謂東宮不得安眠。耆婆我今下。第三少長行正自明不得眠又二。初標次釋。初標又二。初標病重。次言無醫。何以故下。釋此兩事又二。先釋病重。次釋無醫。耆婆答言下。第三耆婆慰喻勸往佛所。文為二。初酬前兩意。次勸往佛所。初酬王意者。又二。初明王罪輕。次示王醫藥。初文又四。一王有五德故輕。二他無五德故重。三結無五德是一闡提。四結王有五德。非一闡提。初有五德中但四略。無近善友一事者。以下望上。上理應有。然耆婆正當善友之事。故讓不言。言四德者。一王有慚愧。二王能懺悔。三王能發露。發露與懺悔大勢相似不無小異。懺是懺謝。悔是悔愆。言發露者向人說過。四明王有信心。然四事已定。而未信耆婆之言。若定信者即是善友。為未定故但言其四。若有眾生下第二明他無五德故罪重。造罪即無發露德覆藏不悔無懺悔德。魯扈抵突無慚愧德。不見因果無信心德。不能咨啟無知識德。云何罪人下。第三就無五德結一闡提。大王今者下。第四就王有五德結非一闡提。如王所言下。第二示
【現代漢語翻譯】 現代漢語譯本 『無煩惱住安樂性』，意思是說能夠安眠。『心無有取著』以下五行半，說明菩薩能夠得到安眠。第三、第四段如原文所述。『眾生無明冥』以下，第二部分辨析不能夠安眠的原因，分為兩點。首先三行是法理上的說明，其次三行是譬喻說明。『太子未紹位者』，指的是先帝已經駕崩，而繼承人尚未確立，四方尚未安定，因此不能安眠，並非指東宮太子不能安眠。 『耆婆我今下』，第三部分，無論年少還是年長，都明確說明了不能安眠的原因，分為兩點。首先是標明，其次是解釋。首先標明又分為兩點，首先標明病情嚴重，其次說明沒有醫生。『何以故下』，解釋這兩件事，分為兩點，先解釋病情嚴重，再解釋沒有醫生。 『耆婆答言下』，第三部分，耆婆安慰並勸說國王前往佛陀處。分為兩部分，首先回應之前的兩種意思，其次勸說前往佛陀處。首先回應國王的意思，又分為兩點，首先說明國王的罪過較輕，其次展示國王的醫藥。首先說明國王罪過較輕，又分為四點：一是國王具有五種德行所以罪過較輕；二是其他人沒有五種德行所以罪過較重；三是總結沒有五種德行就是一闡提（Icchantika，斷善根者）；四是總結國王具有五種德行，不是一闡提。最初的五種德行中，只略說了四種，缺少『親近善友』這一條，這是以下對上的說法，按道理應該有。然而耆婆正擔當著善友的職責，所以謙讓沒有說。所說的四種德行是：一是國王有慚愧之心；二是國王能夠懺悔；三是國王能夠發露（confession）；發露與懺悔大體相似，但並非沒有細微差別。懺是懺謝，悔是悔過。發露是指向人訴說自己的過錯。四是說明國王有信心。然而這四件事已經確定，但還沒有相信耆婆的話，如果確定相信了，那就是善友了，因為還沒有確定，所以只說了四種。 『若有眾生下』，第二部分說明其他人沒有五種德行所以罪過較重。造罪就是沒有發露的德行，掩蓋罪過不懺悔就是沒有懺悔的德行，粗魯冒犯就是沒有慚愧的德行，不見因果就是沒有信心的德行，不能諮詢請教就是沒有知識的德行。『云何罪人下』，第三部分就無五種德行總結為一闡提。 『大王今者下』，第四部分就國王有五種德行總結為不是一闡提。『如王所言下』，第二部分展示
【English Translation】 English version 『Dwelling in peace without affliction』 means to be able to sleep peacefully. 『The mind is without attachment』 and the following five and a half lines explain that Bodhisattvas can attain peaceful sleep. Sections three and four are as stated in the original text. Following 『Sentient beings are in the darkness of ignorance,』 the second part analyzes the reasons for not being able to sleep peacefully, divided into two points. First, three lines are a doctrinal explanation; second, three lines are an illustrative explanation. 『The crown prince who has not yet ascended the throne』 refers to the situation where the late emperor has passed away, and the successor has not yet been established, and the four directions are not yet stable, therefore one cannot sleep peacefully, not referring to the crown prince of the Eastern Palace not being able to sleep peacefully. 『Jivaka, I now...』 In the third part, it is clearly stated that regardless of whether one is young or old, the reasons for not being able to sleep peacefully are divided into two points. First is the indication, and second is the explanation. The first indication is further divided into two points: first, indicating the severity of the illness, and second, stating that there is no doctor. 『Why is this so?』 explains these two matters, divided into two points: first explaining the severity of the illness, and second explaining the absence of a doctor. 『Jivaka replied...』 In the third part, Jivaka comforts and advises the king to go to the Buddha. It is divided into two parts: first, responding to the previous two meanings, and second, advising to go to the Buddha. First, responding to the king's meaning, it is further divided into two points: first, explaining that the king's sins are lighter, and second, showing the king's medicine. First, explaining that the king's sins are lighter, it is further divided into four points: first, the king has five virtues, so his sins are lighter; second, others do not have five virtues, so their sins are heavier; third, summarizing that those without five virtues are Icchantikas (Icchantika, those who have severed their roots of goodness); fourth, summarizing that the king has five virtues and is not an Icchantika. In the initial five virtues, only four are briefly mentioned, lacking the aspect of 『being close to good friends,』 which is a statement from below to above, and should logically be present. However, Jivaka is precisely fulfilling the role of a good friend, so he humbly does not mention it. The four virtues mentioned are: first, the king has a sense of shame; second, the king is able to repent; third, the king is able to confess (confession); confession and repentance are largely similar, but not without subtle differences. Confession is to confess and thank, repentance is to regret transgressions. Confession refers to telling others about one's mistakes. Fourth, it is explained that the king has faith. However, these four matters have been determined, but he has not yet believed Jivaka's words. If he firmly believed, then he would be a good friend. Because it has not been determined, only four are mentioned. 『If there are sentient beings...』 The second part explains that others do not have five virtues, so their sins are heavier. Committing sins means not having the virtue of confession, concealing sins and not repenting means not having the virtue of repentance, being rude and offensive means not having the virtue of shame, not seeing cause and effect means not having the virtue of faith, and not being able to consult and ask for advice means not having the virtue of knowledge. 『How can a sinner...』 The third part summarizes those without five virtues as Icchantikas. 『Great King, now...』 The fourth part summarizes that the king has five virtues and is not an Icchantika. 『As the king said...』 The second part shows
王醫藥。文為二。初示良醫。次示妙藥。初示良醫中。言字悉達多者。此翻成利。善知眾生諸根下。第二示于妙藥。藥即勝法妙藥。良醫灼然在近。云何言無藥。文為二。一明知根。次從去此十二由旬。是明說法。又二。初總次別。初文是總說法。次若有若無是別說法。別說又二。初約二法。次約三法。初二法者。無有即二諦。有為無為。是煩惱涅槃。有漏無漏即四諦。煩惱果亦是若集。善法果亦是道滅。若色法非色法下。次說三種法。色非色非色非非色。數人云。色是十一種色。非色即是心心數法。非色非非色即是十四不相應行。論人云。色是十四種色。非色只是心法。非色非非色即是無作。觀師云。色是色法。非色是心。非色非非色即是兩舍第一義諦中道之法。此之兩舍只是俗諦豈成中道。今明不爾。前明二諦。次明三諦。色即俗諦。非色即真諦。非色非非色即是中道第一義諦。自作自受可解。自作他受下文云。無有我作他人受果。兩文相害各各有據。今且明自作他受。他云。如因諸人發心令王罪除。又諸菩薩所作功德悉施眾生。眾生得樂亦是他受。今明不爾。自作自受。自從假入空。自作他受。從空出假。無作無受即是中道。諸文例然下文云。若於佛所聞無作無受罪即除滅故是中道。王今且聽下。第二勸往佛所
【現代漢語翻譯】 現代漢語譯本： 王醫藥（國王的名字）。這段經文分為兩部分。首先是展示良醫，然後是展示妙藥。在展示良醫的部分，提到『悉達多』這個名字，翻譯過來是『成利』，善於瞭解眾生的各種根器。接下來是展示妙藥，這藥就是殊勝的佛法妙藥。良醫明明就在附近，怎麼能說沒有藥呢？這段又分為兩部分，一是說明了解根器，二是『從此處十二由旬』開始，說明說法。說法又分為總說和別說。開始的經文是總說，『若有若無』是別說。別說又分為兩種，一是關於二法，二是關於三法。關於二法，『無有』就是二諦（俗諦和真諦），有為法和無為法，是煩惱和涅槃，有漏法和無漏法，就是四諦（苦集滅道）。煩惱的果就是集諦，善法的果就是道諦和滅諦。『若色法非色法』以下，是說三種法：色、非色、非非色。有人說，『色』是十一種色法，『非色』就是心和心所法，『非色非非色』就是十四種不相應行法。論師說，『色』是十四種色法，『非色』只是心法，『非色非非色』就是無作法。觀師說，『色』是色法，『非色』是心法，『非色非非色』就是兩舍（捨棄色和非色）的第一義諦中道之法。這種兩舍只是俗諦，怎麼能成為中道呢？現在說明不是這樣。前面說明二諦，接下來說明三諦。『色』就是俗諦，『非色』就是真諦，『非色非非色』就是中道第一義諦。 『自作自受』容易理解。『自作他受』，下文說『沒有我作他人受果』，這兩段經文互相矛盾，各有依據。現在先說明『自作他受』。有人說，比如有人發心讓國王的罪業消除，或者諸位菩薩所做的功德全部施給眾生，眾生得到快樂也是他受。現在說明不是這樣。『自作自受』，是從假入空。『自作他受』，是從空出假。『無作無受』就是中道。各種經文都可以這樣理解。下文說，如果在佛那裡聽到『無作無受』，罪業就會消除，這就是中道。『王今且聽』以下，是勸國王去佛那裡。
【English Translation】 English version: King Vaidyaraja (name of the king). This passage is divided into two parts. The first is to show the good physician, and the second is to show the wonderful medicine. In the part showing the good physician, the name 'Siddhartha' is mentioned, which translates to 'Accomplishment of Benefit', who is good at understanding the various faculties of sentient beings. Next is to show the wonderful medicine, which is the supreme Dharma medicine. The good physician is clearly nearby, how can it be said that there is no medicine? This section is further divided into two parts: one is to explain understanding the faculties, and the second starts from 'twelve yojanas from here', explaining the Dharma. The explanation of the Dharma is further divided into general explanation and specific explanation. The beginning of the passage is the general explanation, and 'if there is or is not' is the specific explanation. The specific explanation is further divided into two types: one is about the two dharmas, and the other is about the three dharmas. Regarding the two dharmas, 'non-existence' is the two truths (conventional truth and ultimate truth), conditioned dharmas and unconditioned dharmas are afflictions and Nirvana, defiled dharmas and undefiled dharmas are the Four Noble Truths (suffering, accumulation, cessation, path). The result of afflictions is the truth of accumulation, and the result of wholesome dharmas is the truth of path and cessation. 'If form dharma non-form dharma' below, it speaks of three kinds of dharmas: form, non-form, non-non-form. Some say that 'form' is the eleven types of form dharmas, 'non-form' is mind and mental factors, and 'non-non-form' is the fourteen non-associated formations. Commentators say that 'form' is the fourteen types of form dharmas, 'non-form' is only mind dharma, and 'non-non-form' is non-action dharma. Teacher Guan says that 'form' is form dharma, 'non-form' is mind, and 'non-non-form' is the Middle Way of the first principle truth of the two abandonments (abandoning form and non-form). This kind of two abandonments is only conventional truth, how can it become the Middle Way? Now it is explained that it is not like this. The previous explanation was of the two truths, and the next explanation is of the three truths. 'Form' is conventional truth, 'non-form' is ultimate truth, and 'non-non-form' is the Middle Way of the first principle truth. 'Self-made self-received' is easy to understand. 'Self-made other-received', the following text says 'there is no I who makes and others receive the result', these two passages contradict each other and each has its basis. Now first explain 'self-made other-received'. Some say, for example, someone makes a vow to eliminate the king's sins, or all the merits made by the Bodhisattvas are given to sentient beings, and the happiness obtained by sentient beings is also received by others. Now it is explained that it is not like this. 'Self-made self-received' is entering emptiness from the provisional. 'Self-made other-received' is emerging from emptiness into the provisional. 'Non-making non-receiving' is the Middle Way. Various scriptures can be understood in this way. The following text says that if one hears 'non-making non-receiving' at the Buddha's place, sins will be eliminated, and this is the Middle Way. 'King, listen now' below, is advising the king to go to the Buddha's place.
。又三。一廣引昔十三事勸。二明佛心平等勸。三格量福德勸。次第者。昔為惡者。眾皆見佛得除。佛心平等。不厚昔薄今。初列十三事又二。先正列事。次大王若能下總結證意。次大王諸佛世尊下。第二明佛心平等不隔也。三大王假使下。第三格量福勝。爾時大王答下。是第四鄙恥未肯信從。爾時空中下。第二父王為緣文為四。一空中出聲。二王反問。三父王說實。四世王悲毀。初文為三。一佛法將滅故勸。大王汝今下。二明罪重必招地獄故勸。大王我定知下。三雙結兩事勸令急往。二王反問。三父王實答。四世王悲毀皆如文。問父王已死何由出聲。答為二。一云父王得道雖殺不死是故能勸。二云非是本父乃是諸聖托為父言。
梵行品之五
起卷。是第三正明滅罪。又二。前為住世后為滅罪。前文又二。一為住世。二論義。論義中二。先問次答。答為二。一正答。二密語。初答意者同在雙林之眾咸知不滅。唯世王謂滅。故須云爲。善男子如我下。第二明如來密語。又三。一倡密語。二解釋。三結嘆。唱密語如文。解有六番。初明此語多含。即是通為一切。二云不為無為。無為三解。一云八地已上是無為眾生。二云登地已上真證乃是無為。三云此文自說無為者非眾生也。當知佛果方乃稱為無為眾生。又說
【現代漢語翻譯】 又分為三部分。第一部分，廣泛引用過去的十三件事來勸說；第二部分，闡明佛心平等來勸說；第三部分，衡量福德來勸說。按照順序，過去作惡的人，眾人都見到佛而得以消除罪業。佛心平等，不會厚待過去而輕薄現在。首先列舉十三件事，又分為兩部分。先是正式列舉這些事，然後是『大王若能』以下，總結並證明其意義。接下來是『大王諸佛世尊』以下，第二部分闡明佛心平等，沒有隔閡。第三部分是『大王假使』以下，第三部分衡量福勝。當時世王回答以下，是第四部分，因為鄙視羞恥而未能相信聽從。當時空中以下，第二部分，父王作為因緣，分為四個部分。第一部分，空中發出聲音；第二部分，世王反問；第三部分，父王說出實情；第四部分，世王悲傷毀恨。第一部分分為三個部分。第一部分，因為佛法將要滅亡所以勸說，『大王汝今』以下；第二部分，闡明罪業深重必定招致地獄果報所以勸說，『大王我定知』以下；第三部分，總結兩件事勸令世王趕快前往。第二部分，世王反問。第三部分，父王如實回答。第四部分，世王悲傷毀恨，都如經文所說。問：父王已經死了，怎麼會發出聲音？答：有兩種解釋。一種說法是父王已經得道，即使被殺也不會真正死去，所以能夠勸說。另一種說法是，並非是本來的父王，而是諸聖託身作為父王來說話。 《梵行品》之五 開始這一卷，是第三部分，正式闡明滅罪。又分為兩部分。前面是關於住世，後面是關於滅罪。前面的部分又分為兩部分。第一部分是關於住世，第二部分是論義。論義中分為兩部分。先是提問，然後是回答。回答分為兩部分。第一部分是正面回答，第二部分是秘密之語。第一部分回答的意思是，一同在雙林之中的大眾都知道佛不會滅度，只有世王認為佛會滅度，所以需要說『為』。『善男子如我』以下，第二部分闡明如來的秘密之語。又分為三個部分。第一部分，提出秘密之語；第二部分，解釋；第三部分，總結讚歎。提出秘密之語如經文所說。解釋有六個方面。第一方面，闡明這句話包含很多意義，也就是普遍適用於一切。第二方面，說『不為無為』。『無為』有三種解釋。一種說法是八地以上的菩薩是無為眾生。一種說法是登地以上的菩薩真正證悟才是無為。一種說法是此經文自己說無為者不是眾生。應當知道佛果才能稱為無為眾生。又說
【English Translation】 It is further divided into three parts. The first part extensively cites thirteen past events to persuade; the second part elucidates the equality of the Buddha's mind to persuade; the third part measures merit to persuade. In order, those who committed evil in the past, all saw the Buddha and were able to eliminate their karmic obstacles. The Buddha's mind is equal, not favoring the past and slighting the present. First, list the thirteen events, which are further divided into two parts. First, formally list these events, and then from 'Great King, if you can' onwards, summarize and prove its meaning. Next is 'Great King, all Buddhas, World Honored Ones' onwards, the second part elucidates that the Buddha's mind is equal, without separation. The third part is 'Great King, if' onwards, the third part measures the superiority of merit. At that time, King Shì answered below, which is the fourth part, because of contempt and shame, he failed to believe and obey. At that time, in the sky below, the second part, the father king as the cause, is divided into four parts. The first part, a voice comes from the sky; the second part, the king asks back; the third part, the father king tells the truth; the fourth part, the king is sad and remorseful. The first part is divided into three parts. The first part, because the Buddha-dharma is about to perish, so persuade, 'Great King, you now' below; the second part, elucidates that heavy sins will definitely lead to hell, so persuade, 'Great King, I definitely know' below; the third part, summarizes the two things and urges the king to go quickly. The second part, the king asks back. The third part, the father king answers truthfully. The fourth part, the king is sad and remorseful, all as the scripture says. Question: The father king is already dead, how can he make a sound? Answer: There are two explanations. One explanation is that the father king has attained the Dao, even if killed, he will not truly die, so he can persuade. Another explanation is that it is not the original father king, but the saints who have taken the form of the father king to speak. Chapter Five of the 'Brahmacarya' Starting this chapter, is the third part, formally elucidating the elimination of sins. It is further divided into two parts. The front is about abiding in the world, and the back is about eliminating sins. The front part is further divided into two parts. The first part is about abiding in the world, and the second part is about discussing the meaning. In the discussion of meaning, it is divided into two parts. First is the question, then is the answer. The answer is divided into two parts. The first part is the direct answer, and the second part is the secret words. The meaning of the first part of the answer is that the masses together in the Twin Sala Trees all know that the Buddha will not pass away, only King Shì thinks that the Buddha will pass away, so it is necessary to say 'for'. 'Good man, as I' below, the second part elucidates the Tathagata's secret words. It is further divided into three parts. The first part, put forward the secret words; the second part, explain; the third part, summarize and praise. Putting forward the secret words is as the scripture says. There are six aspects to the explanation. The first aspect, elucidates that this sentence contains many meanings, that is, it is universally applicable to everything. The second aspect, says 'not for the unconditioned'. 'Unconditioned' has three explanations. One explanation is that Bodhisattvas above the eighth ground are unconditioned beings. One explanation is that Bodhisattvas above the tenth ground truly realize enlightenment are unconditioned. One explanation is that this scripture itself says that the unconditioned is not a sentient being. It should be known that the Buddha-fruit can be called an unconditioned sentient being. It also says
理內眾生皆是無為。然非但眾師不同。經亦不定。文云爲者為一切。又云為五逆。五逆與一切不同。又云為未發心者下。文又云汝于毗婆尸佛已曾發心。發心與未發心不同。又云阇王者不見佛性具煩惱人。又云阇王者名不生。不生者名涅槃。涅槃者寧不見性。他云夫密語者所解不同。今謂如來密語豈可定。作深淺遠近。如來密語下。第三結嘆不可思議。爾時世尊下。第二正為滅罪。文為二。先身次心。故云先治王身然後及心。以其前言無有良醫。治身心者。是故放光治身說法治心。初治身文為二。先放光次論光。初放光如文。次王覺創愈下。是第二問答。論光有五文于中又二。初四番論光。后一番解月愛。初四番中各有問答前三如文。最後番亦先問次答。答中七子中一子遇病者三解。一云。通譬六道眾生。以有罪者譬於一子。二云六住菩薩。並外凡為七。外凡是病者。三云四果支佛菩薩為六。合取外凡為七。一子遇病。即譬外凡起惡者是。今明不爾。文云七子之中一子遇病。何曾的云是外凡病。又一切眾生皆是吾子如前諸解。或進或退收義不盡。今取圓家七方便根性為七子。子之中起逆過者心則偏重(云云)。六住二解。一云即真解六地。二云似解六心。后番解月愛。先指如來所入三昧。次問次釋出。于中皆先舉月為
【現代漢語翻譯】 現代漢語譯本 理體內的眾生都是無為的（Asamskrta，不造作，無生滅）。然而，不僅是各派師承不同，經典也有不同的說法。經文說『為』是指『為一切眾生』，又說『為五逆罪』。五逆罪和一切眾生顯然不同。經文又說『為未發菩提心者』等等。經文又說『你（指聽法者）在毗婆尸佛（Vipasyin Buddha，過去七佛之一）時已經發過菩提心』。發菩提心和未發菩提心也不同。經文又說阿阇世王（Ajatasattu，古印度摩揭陀國王子）因為具足煩惱而不能見佛性。又說阿阇世王的名字是『不生』，『不生』的意思就是『涅槃』。證得涅槃的人難道不能見佛性嗎？其他人說，秘密的語言，理解各不相同。現在我認為，如來的秘密語言怎麼可以用深淺遠近來衡量呢？如來的秘密語言是不可思議的。第三部分總結讚歎不可思議。當時世尊等等。第二部分正式爲了滅罪。經文分為兩部分，先是身體，然後是心。所以說『先治療國王的身體，然後才治療他的心』。因為前面說沒有好的醫生可以治療身心。所以（佛）放光來治療身體，說法來治療心。最初治療身體的部分分為兩部分，先是放光，然後是討論光。最初放光如經文所說。然後『國王感覺瘡口癒合』等等，這是第二部分的問答。討論光有五段文字，其中又分為兩部分。最初是四次討論光，然後是一次解釋月愛（Candraprabha）。最初的四次討論光，每次都有問答，前三次如經文所說。最後一次也是先問后答。回答中，七個兒子中一個生病，有三種解釋。一種說法是，這可以比喻六道眾生。把有罪的人比作一個兒子。第二種說法是，六住菩薩（住在六種修行階段的菩薩），加上外凡（尚未入道的凡夫）為七。外凡是生病的人。第三種說法是，四果阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺）和菩薩為六，加上外凡為七。一個兒子生病，就是比喻外凡生起惡念。現在我認為不是這樣。經文說『七個兒子中一個生病』，哪裡明確說是外凡生病了？而且一切眾生都是我的兒子，如前面的各種解釋。或者進或者退，都沒有完全包含意義。現在我認為，用圓教的七方便根性來比喻七個兒子。兒子中生起逆反過錯的，心就特別偏重（等等）。六住有兩種解釋。一種說法是，就是真正理解了六地（菩薩修行的六個階段）。第二種說法是，類似理解了六心。最後一次解釋月愛，先指出如來所入的三昧（Samadhi，禪定），然後是提問，然後是解釋。其中都是先舉月亮為例。
【English Translation】 English version The sentient beings within the principle are all unconditioned (Asamskrta, uncreated, without arising or ceasing). However, not only do the various lineages of teachers differ, but the scriptures also have different statements. The scripture says 'for' means 'for all sentient beings,' and also says 'for the five heinous crimes.' The five heinous crimes and all sentient beings are obviously different. The scripture also says 'for those who have not aroused Bodhicitta (the aspiration for enlightenment),' and so on. The scripture also says 'You (referring to the listener) had already aroused Bodhicitta during the time of Vipasyin Buddha (one of the seven Buddhas of the past).' Arousing Bodhicitta and not arousing Bodhicitta are also different. The scripture also says that King Ajatasattu (an ancient Indian prince of Magadha) cannot see the Buddha-nature because he is full of afflictions. It also says that King Ajatasattu's name is 'non-arising,' and 'non-arising' means 'Nirvana.' Can those who attain Nirvana not see the Buddha-nature? Others say that the meaning of secret language varies. Now I think, how can the secret language of the Tathagata (another name for Buddha) be measured by depth, shallowness, distance, or proximity? The secret language of the Tathagata is inconceivable. The third part concludes with praise of the inconceivable. At that time, the World Honored One, and so on. The second part is formally for eradicating sins. The scripture is divided into two parts, first the body, then the mind. Therefore, it says 'first treat the king's body, and then treat his mind.' Because it was said earlier that there is no good doctor who can treat both body and mind. Therefore, (the Buddha) emits light to treat the body and preaches the Dharma to treat the mind. The initial part of treating the body is divided into two parts, first emitting light, then discussing the light. The initial emission of light is as stated in the scripture. Then 'the king feels the wound heal,' and so on, which is the question and answer of the second part. There are five passages discussing the light, which are further divided into two parts. The first is four discussions of the light, and the second is an explanation of Candraprabha (Moonlight). In the initial four discussions of the light, there are questions and answers each time, the first three are as stated in the scripture. The last time is also first question and then answer. In the answer, one of the seven sons is sick, there are three explanations. One explanation is that this can be compared to the sentient beings of the six realms. Those who have committed sins are compared to one son. The second explanation is that the six abidings Bodhisattvas (Bodhisattvas who dwell in six stages of practice), plus the outer ordinary (ordinary people who have not yet entered the path) are seven. The outer ordinary are the sick. The third explanation is that the four Arhats (the highest attainment of the Hearer Vehicle), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas are six, plus the outer ordinary are seven. One son is sick, which is a metaphor for the outer ordinary giving rise to evil thoughts. Now I don't think so. The scripture says 'one of the seven sons is sick,' where does it explicitly say that the outer ordinary is sick? Moreover, all sentient beings are my sons, as in the previous explanations. Whether advancing or retreating, it does not fully encompass the meaning. Now I think that the seven expedient natures of the perfect teaching are used to compare the seven sons. Among the sons, those who give rise to rebellious faults have a particularly heavy mind (etc.). There are two explanations for the six abidings. One explanation is that it is the true understanding of the six grounds (six stages of Bodhisattva practice). The second explanation is that it is similar to understanding the six minds. The last time explaining Candraprabha, first point out the Samadhi (meditative absorption) entered by the Tathagata, then the question, then the explanation. Among them, the moon is first taken as an example.
喻。凡六番如文。王語耆婆。第二滅其心罪。又二。先明滅罪緣。次正滅罪。初文為四。一自未發。二受勸而往。三如來稱歎。四至佛所初明未發。有二番問答。一王不能發。耆婆勸往。第二番論一闡提。先問次答。答中先譬次答。初譬中為四。一闡提斷善。二根緣感佛。三善不可生。四而為說法。就初文又二。先明起五鈍。后明起五利。初又二。初起惡。次失善。初又二。初總起惡。后別明五鈍。初總中兩句。初是病譬闡提有重惡。次句云夜夢者。譬無明心。升一柱殿譬闡提斷現未善盡。唯有過去少善所感報身。譬如大殿唯有一柱將頹不久。次服酥油脂下。別起五鈍。夫愛使黏膩譬若酥油。貪慾浸潤譬之於脂。在口為服。在身為途。意通身口。臥灰食灰譬起瞋使。瞋體碎裂躁急譬之如灰。發瞋運身如臥灰。縱毒在口如食灰。意通身口。攀上枯樹譬于起慢。自舉陵人如上樹。何不攀上茂華之樹。若賢聖自高可譬茂華。以惡自高故言枯樹。或與獼猴下。譬起疑疑使不定如獼猴騰擲從枝至枝舍一取一。譬疑心求理計有計無或我無我。又獼猴似人而實非人譬疑。謂得理實不得理。沉水沒泥下。譬于無明。輕者如沉水。重者如沒泥。墮墜樓殿下。第二明失善。又二。先失三品。次失三乘。初文者墜樓譬失慧。樓是高觀譬于智慧
【現代漢語翻譯】 現代漢語譯本： （喻。以下六段都如前文一樣。王對耆婆說。） 第二部分是滅除他的心罪。又分為兩部分。首先闡明滅罪的因緣，然後正式滅罪。第一部分分為四個小部分：一、自己沒有發起（懺悔之心）；二、接受勸說前往（佛所）；三、如來的稱讚；四、到達佛所。首先闡明沒有發起（懺悔之心）的部分，有兩番問答。第一番是國王不能發起（懺悔之心），耆婆勸他前往。第二番是關於一闡提（icchantika，斷滅善根的人）的討論。先提問，后回答。回答中先用比喻，后正式回答。最初的比喻分為四個方面：一、一闡提斷滅善根；二、根和因緣感動佛陀；三、善不可生；四、卻為他們說法。就第一個方面又分為兩部分：先闡明生起五鈍使（五種遲鈍的煩惱），后闡明生起五利使（五種快速的煩惱）。最初的部分又分為兩部分：先是生起惡，然後是失去善。先生起惡的部分又分為兩部分：先總的生起惡，然後分別闡明五鈍使。先總的生起惡，有兩句。第一句是用疾病比喻一闡提有很重的惡業。第二句說『夜夢者』，比喻無明的心。升到一根柱子的殿堂，比喻一闡提斷滅現在和未來的善，只剩下過去少許善根所感得的報身。譬如大殿只有一根柱子，將要倒塌不久。接下來『服酥油脂』，分別生起五鈍使。愛使（貪愛）黏膩，譬如酥油。貪慾浸潤，譬如油脂。在口裡是『服』，在身上是『涂』。意念貫通身口。『臥灰食灰』，比喻生起瞋使（嗔恨）。瞋的本體是碎裂躁急，譬如灰。發怒而行動，就像臥在灰里。縱容毒害在口中，就像吃灰。意念貫通身口。『攀上枯樹』，比喻生起慢使（傲慢）。抬高自己，輕視別人，就像爬上枯樹。為什麼不攀登茂盛開花的樹呢？如果對賢聖自高自大，可以比作茂盛開花的樹。因為用惡來抬高自己，所以說是枯樹。或者像獼猴，比喻生起疑使（懷疑）。疑使不定，像獼猴跳躍，從一根樹枝到另一根樹枝，捨棄一根，又取一根。比喻疑心求理，計較有或沒有，有我或無我。而且獼猴像人而又不是人，比喻懷疑。認為得到了真理，實際上沒有得到真理。『沉水沒泥』，比喻無明。輕的就像沉在水裡，重的就像沒在泥里。『墮墜樓殿』，第二部分闡明失去善。又分為兩部分：先失去三品（上中下品），后失去三乘（聲聞乘、緣覺乘、菩薩乘）。第一部分，墜樓比喻失去智慧。樓是高觀，比喻智慧。
【English Translation】 English version: (Metaphor. The following six sections are like the previous text. The king said to Jivaka (royal physician).) The second part is to extinguish his mental sins. It is further divided into two parts. First, it clarifies the causes and conditions for extinguishing sins, and then it formally extinguishes sins. The first part is divided into four sub-parts: 1. Not initiating (repentance) oneself; 2. Being persuaded to go (to the Buddha); 3. The Buddha's praise; 4. Arriving at the Buddha's place. First, clarifying the part of not initiating (repentance), there are two rounds of questions and answers. The first round is that the king cannot initiate (repentance), and Jivaka persuades him to go. The second round is about the discussion of Icchantika (a person who has severed their roots of goodness). First ask, then answer. In the answer, first use a metaphor, then formally answer. The initial metaphor is divided into four aspects: 1. Icchantika severs the roots of goodness; 2. Roots and conditions move the Buddha; 3. Good cannot arise; 4. Yet, Dharma is preached for them. The first aspect is further divided into two parts: first, it clarifies the arising of the five dull afflictions (five slow afflictions), and then it clarifies the arising of the five sharp afflictions (five fast afflictions). The initial part is further divided into two parts: first, the arising of evil, and then the loss of good. The part of arising evil first is further divided into two parts: first, the general arising of evil, and then the separate clarification of the five dull afflictions. First, the general arising of evil has two sentences. The first sentence uses illness as a metaphor for Icchantika having heavy evil karma. The second sentence says 'night dreamer', which is a metaphor for the mind of ignorance. Ascending to a palace with one pillar is a metaphor for Icchantika severing present and future good, leaving only the reward body felt by the past few good roots. It is like a palace with only one pillar, which is about to collapse soon. Next, 'consuming ghee and oil', separately arising the five dull afflictions. The affliction of attachment (greed) is sticky, like ghee. The immersion of desire is like oil. In the mouth it is 'consuming', on the body it is 'applying'. Thoughts connect body and mouth. 'Lying in ashes and eating ashes' is a metaphor for arising the affliction of anger (hatred). The essence of anger is fragmented and restless, like ashes. Expressing anger and acting is like lying in ashes. Indulging poison in the mouth is like eating ashes. Thoughts connect body and mouth. 'Climbing a withered tree' is a metaphor for arising the affliction of pride (arrogance). Elevating oneself and belittling others is like climbing a withered tree. Why not climb a lush flowering tree? If one is arrogant towards the virtuous and sages, it can be compared to a lush flowering tree. Because one elevates oneself with evil, it is said to be a withered tree. Or like a monkey, it is a metaphor for arising the affliction of doubt (skepticism). The affliction of doubt is uncertain, like a monkey jumping, from one branch to another, abandoning one and taking another. It is a metaphor for the doubting mind seeking reason, calculating whether there is or is not, whether there is self or no self. Moreover, a monkey is like a human but not a human, which is a metaphor for doubt. Thinking that one has obtained the truth, but in reality has not obtained the truth. 'Sinking in water and being submerged in mud' is a metaphor for ignorance. Light is like sinking in water, heavy is like being submerged in mud. 'Falling from a building', the second part clarifies the loss of good. It is further divided into two parts: first, losing the three grades (upper, middle, and lower grades), and then losing the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). In the first part, falling from a building is a metaphor for losing wisdom. The building is a high view, a metaphor for wisdom.
。升出照達而今墜者是失慧品。高山譬失戒品。樹木譬失定品。次象馬牛羊譬失三乘。案此之意應有四乘相承但云失三乘耳。四乘皆有墜落之言但是文略。身著青黃下。第二起利使。又二。初起利使。二雜起惡緣。初身著衣。譬起我見。如人計我四種不同。婆羅門計黃。剎利計赤。毗舍計青。首陀計黑。喜笑歌舞譬起見取。于無樂中而生樂心。于無勝中而生勝想。譬之喜笑。烏鷲狐貍譬起邪見。此之四類皆悉食肉故譬邪見。吞啖善根齒髮墮落譬邊見。即斷常兩邊今偏言斷見。裸形枕狗譬戒取。即持狗戒狗為信首故言枕狗。私謂全計五陰故云臥糞穢中。復與亡者下。第二雜起惡緣值惡知識亡即死人譬斷善盡。私謂四儀動運無生善處。故云行住坐起。善才欲生邪念尋起故云攜手。以邪自資故云食啖。蛇譬多瞋。私謂心所行處常與瞋俱。故云滿路而從中過。被髮女人譬多愛人。樹葉為衣譬無慚愧人。乘壞驢車譬惡法自運。正南者三解。一雲南是離地北是坎地。去坎就離譬失善起惡。二云就諸方為語。北是上方譬斷善人從上墜下。三云。天子南面殺活自在。此人邪見判無因果。此心自在身病轉增。譬諸惡向重。以病增故下。第二明根緣感佛。病增譬斷善心重。諸家親屬者。三解。一云過去戒善感此人身。唯此善在譬之親屬。二
云闡提斷過現善盡。而當善方生。皆應作佛名未生善以為親屬。三云不然自有善感佛。自有惡感佛。闡提無善但以惡感惡為親屬。即是遣使請醫形體缺短者。若以善為使。此善為惡所瘵。故云缺短。將若惡為使此惡道理自是痤陋善根微弱故言缺。信不具故故言短。私云信等不具故云根不具足。頭蒙塵土者。五住所覆。著敝壞衣者。被無慚愧。載故壞車者。藉先世善感此人身殘缺善根。私云冥機冥叩故云語醫速疾。上車者。立望感應。爾時良醫下。第三觀善不可生。又二。初觀察。二許應。初又二。一一往觀機。二重觀察。初觀機。不得善根佛未欲舍故重更觀。二復作是念下即是重觀。又二先觀現世。二觀過去。現在為三。一觀日譬上根。次觀星譬中根。三觀時譬下根。時言夜者最下闡提。星劣於日中品闡提。雖復三品俱斷善根。初觀日中。四日譬四倒。六日六蔽。八日八邪。十二日撥無十二因緣亦十二我見。十四日撥無十四諦。十四諦出華嚴。十四相差別示。成事生起盡無生。說入道如來智等。二觀星之中。凡佔六星譬受六師教。三觀時中凡佔五時。或云斷於五乘善根。復作是念下。第二觀過去善根。觀二世善。皆無善根。從思惟是已下第二許應。又二。一許應。二正應。初許應又二。初正許應。二更觀察。初文云與
【現代漢語翻譯】 現代漢語譯本 云闡提（icchantika，斷善根者）斷滅了過去和現在的善，善將要生起的時候，都應當把佛（Buddha）的名號當作親屬，認為未生起的善是自己的親屬。闡提說：『不是這樣的，有善業感得佛，有惡業感得佛。闡提沒有善，只能以惡業感得惡業作為親屬，就像派遣使者去請醫生，但使者形體殘缺。』如果以善作為使者，那麼這種善已經被惡所損害，所以說是殘缺。如果將惡作為使者，那麼這種惡的道理本身就是醜陋的，善根微弱，所以說是殘缺。因為信心不具足，所以說是短缺。私下認為，因為信心等不具足，所以說是善根不具足。 『頭蒙塵土』，是指被五種住所覆蓋（五住所：貪慾、嗔恚、睡眠、掉悔、疑）。『穿著破舊的衣服』，是指被無慚無愧所覆蓋。『乘坐破舊的車子』，是指憑藉前世的善業感得今生殘缺的身體和善根。私下認為，這是冥冥中的機緣和叩擊，所以說要告訴醫生迅速前往。『上車』，是希望立刻得到感應。這時，良醫下車。 第三，觀察善不可生起。又分為兩部分：一是觀察，二是允許應允。首先是觀察，又分為兩部分：一是前往觀察機緣，二是重新觀察。首先是觀察機緣，因為沒有發現善根，佛不願捨棄，所以再次觀察。『二復作是念下』，就是重新觀察。又分為兩部分：一是觀察現世，二是觀察過去。現在又分為三部分：一是觀察太陽，比喻上根器；二是觀察星星，比喻中根器；三是觀察時辰，比喻下根器。『時』指的是夜晚，是最下等的闡提。星星不如太陽，是中品的闡提。雖然這三種品類都斷滅了善根。 首先觀察太陽，其中的『四日』比喻四顛倒（常、樂、我、凈）；『六日』比喻六蔽（貪、嗔、癡、慢、疑、不正見）；『八日』比喻八邪（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）；『十二日』是否定十二因緣，也是十二種我見；『十四日』是否定十四諦（關於十四諦的說法出自《華嚴經》，十四相差別顯示了成事、生起、盡滅、無生，以及說道入如來智等）。其次觀察星星，凡是占卜六星，比喻接受六師（六位外道老師）的教導。第三觀察時辰，凡是占卜五時，或者說是斷滅了五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的善根。 『復作是念下』，第二部分是觀察過去的善根。觀察過去和現在兩世，都沒有善根。『從思惟是已下』，第二部分是允許應允。又分為兩部分：一是允許應允，二是正式應允。首先是允許應允，又分為兩部分：一是正式允許應允，二是進一步觀察。首先的文句是『與』
【English Translation】 English version The icchantika (one who has severed their roots of goodness) has severed past and present goodness, and when goodness is about to arise, they should regard the name of the Buddha as their relative, considering the unarisen goodness as their kin. The icchantika says: 'It is not so, there is goodness that causes one to perceive the Buddha, and there is evil that causes one to perceive the Buddha. The icchantika has no goodness, but can only perceive evil as their relative through evil deeds, just like sending a messenger to invite a doctor, but the messenger is physically deficient.' If goodness is used as the messenger, then this goodness has been harmed by evil, so it is said to be deficient. If evil is used as the messenger, then the principle of this evil is inherently ugly, and the roots of goodness are weak, so it is said to be deficient. Because faith is not complete, it is said to be lacking. Privately, it is thought that because faith and other qualities are not complete, it is said that the roots are not sufficient. 'Head covered in dust' refers to being covered by the five abodes (five abodes: greed, hatred, sleep, restlessness and remorse, doubt). 'Wearing tattered clothes' refers to being covered by shamelessness and lack of remorse. 'Riding in a broken-down cart' refers to relying on the good deeds of past lives to perceive the deficient body and roots of goodness in this life. Privately, it is thought that this is a hidden opportunity and knocking, so it is said to tell the doctor to go quickly. 'Getting into the cart' is hoping to receive a response immediately. At this time, the good doctor gets out of the cart. Third, observing that goodness cannot arise. This is divided into two parts: first, observation; second, permission and agreement. First is observation, which is divided into two parts: first, going to observe the opportunity; second, re-observing. First is observing the opportunity, because no roots of goodness are found, the Buddha is unwilling to abandon them, so they observe again. 'The second, '復作是念下' (repeating this thought below)' is the re-observation. This is divided into two parts: first, observing the present life; second, observing the past. The present is divided into three parts: first, observing the sun, which is a metaphor for superior faculties; second, observing the stars, which is a metaphor for intermediate faculties; third, observing the time, which is a metaphor for inferior faculties. 'Time' refers to night, which is the lowest type of icchantika. Stars are inferior to the sun, which is the intermediate type of icchantika. Although these three types have all severed their roots of goodness. First, observing the sun, where 'four suns' are a metaphor for the four inversions (permanence, bliss, self, purity); 'six suns' are a metaphor for the six obscurations (greed, hatred, delusion, pride, doubt, wrong views); 'eight suns' are a metaphor for the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration); 'twelve suns' are denying the twelve links of dependent origination, and also the twelve views of self; 'fourteen suns' are denying the fourteen truths (the explanation of the fourteen truths comes from the Avatamsaka Sutra, the fourteen aspects show the difference between accomplishment, arising, extinction, non-arising, and speaking of entering the wisdom of the Tathagata, etc.). Second, observing the stars, where divination of the six stars is a metaphor for receiving the teachings of the six teachers (six non-Buddhist teachers). Third, observing the time, where divination of the five times, or it is said to have severed the roots of goodness of the five vehicles (human and deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, buddha vehicle). 'Repeating this thought below', the second part is observing the good roots of the past. Observing both the past and present lives, there are no good roots. 'From thinking this below', the second part is allowing and agreeing. This is divided into two parts: first, allowing and agreeing; second, formally agreeing. First is allowing and agreeing, which is divided into two parts: first, formally allowing and agreeing; second, further observation. The first sentence is '與' (to give).
使俱者。一往許應。感應道交。故言與俱在路。復念下第二更觀察。又二。初觀現在。次觀未來。初現在中雲。二小兒者即是斷常有無等。見持火滅者。火無光用譬失慧品。斫樹木譬定盡。曳皮革譬失戒品。闡提雖受既不遵承猶如枯皮。遺落物者出世善盡。唯有憐愛妻子之善。聖人所棄。空器者雖有身器無道可受。沙門獨行。譬出世法獨一無侶。復見虎狼是啖肉獸。譬現在惡食善都盡。復於前路下。第二觀未來又二。一觀未來因。次觀未來果。前路者。次此身後亦未生善。復聞南方下。觀未來果即三塗報。鳥獸聲。譬聞受苦之聲。爾時即入下。第二正應。又二。先正應譬。次更觀察。初譬即入宅舍本地入生死故言入病人舍。見彼病人下。第二更觀察。又二。先觀現在。后觀過去。現在為四。一三毒。二五根。三十使。四三業。初三毒者寒凝結譬癡。熱躁變譬貪。略無瞋。次骨節疼痛譬五根。骨節是身根目赤是眼根耳聲是耳根咽喉是舌根。略無鼻根。三其色正黑下。是十使。黑色譬無明使。頭不自勝譬慢使。欲將慢自舉而不得高體枯無汗。譬瞋使。無有潤澤便利不通。譬斷常二見。身卒肥大譬我見。四語聲不調下譬三業。語聲是口業。舉體斑駁即身業。其腹脹滿即意業。醫見是已。第二更觀過去又二。先檢根緣既云昨來
【現代漢語翻譯】 現代漢語譯本 使俱者，一往許應，感應道交，故言與俱在路。復念下第二更觀察，又二：初觀現在，次觀未來。初現在中雲：『二小兒者』即是斷常有無等。見持火滅者，火無光用譬失慧品。斫樹木譬定盡。曳皮革譬失戒品。闡提（icchantika，斷善根者）雖受既不遵承，猶如枯皮。遺落物者，出世善盡，唯有憐愛妻子之善，聖人所棄。空器者，雖有身器，無道可受。沙門獨行，譬出世法獨一無侶。復見虎狼是啖肉獸，譬現在惡食善都盡。復於前路下，第二觀未來，又二：一觀未來因，次觀未來果。前路者，次此身後亦未生善。復聞南方下，觀未來果即三塗報。鳥獸聲，譬聞受苦之聲。爾時即入下，第二正應，又二：先正應譬，次更觀察。初譬即入宅舍本地，入生死故言入病人舍。見彼病人下，第二更觀察，又二：先觀現在，后觀過去。現在為四：一三毒，二五根，三十使，四三業。初三毒者，寒凝結譬癡，熱躁變譬貪，略無瞋。次骨節疼痛譬五根，骨節是身根，目赤是眼根，耳聲是耳根，咽喉是舌根，略無鼻根。三其色正黑下，是十使。黑色譬無明使，頭不自勝譬慢使，欲將慢自舉而不得高，體枯無汗，譬瞋使，無有潤澤便利不通，譬斷常二見，身卒肥大譬我見。四語聲不調下，譬三業。語聲是口業，舉體斑駁即身業，其腹脹滿即意業。醫見是已，第二更觀過去，又二：先檢根緣既云昨來
【English Translation】 English version Those who are together, once they permit and respond, there is an interaction of feeling and response. Therefore, it is said that they are together on the road. Then, the second contemplation begins below, which is further divided into two parts: first, observing the present, and then observing the future. In the first part, concerning the present, it says: 'The two small children' represent the extremes of permanence, annihilation, existence, and non-existence. Seeing the one holding the extinguished fire, the fire without light and function is likened to losing the qualities of wisdom. Chopping down trees is likened to the exhaustion of samadhi (concentration). Dragging leather is likened to losing the qualities of precepts. Even though an icchantika (one who has severed their roots of goodness) receives teachings, they do not follow them, like withered skin. The discarded objects represent the exhaustion of worldly virtues, with only the goodness of love and attachment to wife and children remaining, which is rejected by the sages. The empty vessel represents having a physical vessel but no capacity to receive the Way. The Shramana (monk) walking alone is likened to the worldly Dharma being solitary and without companions. Again, seeing tigers and wolves as flesh-eating beasts is likened to present evil consuming all goodness. Then, following the previous path, the second contemplation of the future is again divided into two parts: first, contemplating the cause of the future, and then contemplating the result of the future. 'The previous path' means that after this life, goodness has not yet been born. Then, hearing from the south, contemplating the future result is the retribution of the three evil realms. The sounds of birds and beasts are likened to hearing the sounds of suffering. At that time, entering below is the second correct response, which is again divided into two parts: first, the correct response is likened, and then further observation. The initial likeness is entering the house, the original place, entering birth and death, hence it is said to enter the house of the sick person. Seeing that sick person below is the second further observation, which is again divided into two parts: first, observing the present, and then observing the past. The present is divided into four: first, the three poisons; second, the five roots; third, the ten fetters; and fourth, the three karmas. The first of the three poisons is that cold congealing is likened to ignorance, heat agitating is likened to greed, and there is a brief absence of anger. Then, bone and joint pain is likened to the five roots: bone and joint are the body root, red eyes are the eye root, ear sounds are the ear root, and throat is the tongue root, with a brief absence of the nose root. Third, 'its color is truly black' below refers to the ten fetters. Black color is likened to the fetter of ignorance, the head not being able to support itself is likened to the fetter of pride, wanting to lift oneself up with pride but not being able to rise high, the body being withered and without sweat is likened to the fetter of anger, without moisture and with obstructed bowel movements is likened to the two views of permanence and annihilation, and the body suddenly becoming fat is likened to the view of self. Fourth, 'the voice is discordant' below refers to the three karmas. Voice is the karma of speech, the whole body being mottled is the karma of body, and the abdomen being distended is the karma of mind. The doctor, having seen this, the second further observation of the past is again divided into two parts: first, examining the root causes, saying 'since yesterday'
豈非過去。次根緣對凡五句。初一失出世善。后四失世間善。一失信三寶之善。二失惠施之善。三失少食無廉讓之善。四失弊惡之善。五失慈孝之善。既云三寶知是出世。余是世間四善如文。本性弊惡今和善者。但有憐妻愛子和純之善。弊惡是剛烈失護法之善。醫聞是已下。第四為說法又三。第一說法。第二息化。第三絕應。說法為二。初一往為說。二窮源重說。初文者嗅之譬一往為說。知七香五臭。七香譬七漏。五臭譬五欲。觸身下。第二譬窮源之說。轉復相近如觸身唯見三毒。語瞻病者下。第二息化。遽務者更余方化。明當更來者。現在無善化緣已息。且遙指將來。恣意勿禁非佛教所制。明日使到下。第三絕應。使到譬復更感佛。善既不生故言我事未訖。大王世尊下。第二合譬文為三。一正合。二簡闡提。三住三塗救拔。此初正合略合大意。若望前譬唯合後兩不合前二。初合第四而為說法。次合第三觀善不可生。闡提輩下。第二料簡闡提。而此中言現在生或後世生。若即事為言三世皆無。若方將遠望有生善義。又二。初因時教化。次果時濟拔。譬如凈人下。第三往三塗拔救也。王語耆婆下。第二受勸而往如文。爾時佛告下。第三如來稱歎又為四。一王嘆疑。二佛為決定。三持一切問。四佛答。初言疑者。疑于佛智
【現代漢語翻譯】 現代漢語譯本 豈非過去（難道不是已經過去了）。接下來根據根源，針對凡夫俗子有五種過失。第一種是失去出世的善，後面的四種是失去世間的善。第一種是失去對三寶（佛、法、僧）的信心之善，第二種是失去惠施（佈施）之善，第三種是失去少食知足、謙讓之善，第四種是失去去除惡習之善，第五種是失去慈愛孝順之善。既然提到了三寶，就知道這是出世的善，其餘的是世間的四種善，如字面意思。原本的本性是弊惡，現在變得和善，只是有憐愛妻子、疼愛子女這種和睦純厚的善。弊惡指的是剛烈暴躁，失去了護持正法的善。『醫聞是已下』以下的內容，第四部分是為說法，又分為三個部分：第一是說法，第二是止息教化，第三是斷絕感應。說法又分為兩個部分：最初是前往說法，然後是窮究根源重新解說。最初的經文，用嗅氣味的譬喻來比喻前往說法，知道七種香氣和五種臭味。七種香氣比喻七種煩惱，五種臭味比喻五種慾望。『觸身下』以下的內容，第二個譬喻是窮究根源的解說，反覆接近，就像接觸身體只能看到貪嗔癡三毒。『語瞻病者下』以下的內容，第二是止息教化。『遽務者更余方化』，說明應當再去其他地方教化。『明當更來者』，說明現在沒有行善的因緣，教化已經止息，只是遙指將來。『恣意勿禁非佛教所制』，意思是隨意而行，不要禁止，這不是佛教的制度。『明日使到下』以下的內容，第三是斷絕感應。使者到來，比喻再次感應佛。善念既然不生，所以說『我的事情還沒有完結』。『大王世尊下』以下的內容，第二部分是合譬喻的經文，分為三個部分：一是正式合譬，二是簡別闡提（斷善根的人），三是住在三惡道中救拔。這裡最初是正式合譬，簡略地概括大意。如果對照前面的譬喻，只合後面的兩個，不合前面的兩個。最初是合第四部分，即為說法。其次是合第三部分，即觀察善念無法生起。『闡提輩下』以下的內容，第二是簡別闡提。而這裡說現在生起或者後世生起。如果就事論事，那麼三世都沒有善。如果從長遠來看，有生起善念的意義。又分為兩個部分：一是因時教化，二是果時救拔。『譬如凈人下』以下的內容，第三是前往三惡道救拔。『王語耆婆下』以下的內容，第二是接受勸告前往，如經文所說。『爾時佛告下』以下的內容，第三是如來稱讚，又分為四個部分：一是國王的疑問，二是佛陀的決定，三是提出一切疑問，四是佛陀的回答。最初說疑問，是懷疑佛陀的智慧。
【English Translation】 English version Isn't that the past? Next, based on the roots and causes, there are five faults concerning ordinary people. The first is losing the supramundane (transcending the world) good, and the following four are losing the mundane (worldly) good. The first is losing the good of faith in the Three Jewels (Buddha, Dharma, Sangha), the second is losing the good of generosity (giving), the third is losing the good of contentment with little food and humility, the fourth is losing the good of eliminating evil habits, and the fifth is losing the good of loving-kindness and filial piety. Since the Three Jewels are mentioned, it is known that this is supramundane good, and the rest are the four mundane goods, as the literal meaning suggests. Originally, the inherent nature was corrupt and evil, but now it has become kind, only having the harmonious and pure good of loving one's wife and children. 'Bie e' (弊惡) refers to being fierce and impetuous, losing the good of protecting the Dharma. The content from 'Yi wen shi yi xia' (醫聞是已下) onwards, the fourth part is for expounding the Dharma, which is further divided into three parts: first is expounding the Dharma, second is ceasing the teaching, and third is cutting off the response. Expounding the Dharma is further divided into two parts: initially going to expound the Dharma, and then thoroughly investigating the root causes and re-explaining. The initial scripture uses the analogy of smelling odors to compare to going to expound the Dharma, knowing the seven fragrances and five foul smells. The seven fragrances are likened to the seven afflictions, and the five foul smells are likened to the five desires. The content from 'Chu shen xia' (觸身下) onwards, the second analogy is the explanation of thoroughly investigating the root causes, repeatedly approaching, just like touching the body can only see the three poisons of greed, hatred, and delusion. The content from 'Yu zhan bing zhe xia' (語瞻病者下) onwards, the second is ceasing the teaching. 'Ju wu zhe geng yu fang hua' (遽務者更余方化) explains that one should go to other places to teach. 'Ming dang geng lai zhe' (明當更來者) explains that there is no karmic condition for doing good now, and the teaching has ceased, only remotely pointing to the future. 'Zi yi wu jin fei fo jiao suo zhi' (恣意勿禁非佛教所制) means acting at will, do not prohibit, this is not the system of Buddhism. The content from 'Ming ri shi dao xia' (明日使到下) onwards, the third is cutting off the response. The arrival of the messenger is likened to sensing the Buddha again. Since good thoughts do not arise, it is said 'My matter is not finished'. The content from 'Da wang shi zun xia' (大王世尊下) onwards, the second part is the scripture combining the analogy, divided into three parts: first is the formal combination of the analogy, second is distinguishing the icchantikas (those who have cut off their roots of goodness), and third is rescuing those who dwell in the three evil realms. Here, the initial is the formal combination of the analogy, briefly summarizing the main idea. If compared to the previous analogy, it only combines the latter two, not the former two. The initial is combining the fourth part, which is expounding the Dharma. The next is combining the third part, which is observing that good thoughts cannot arise. The content from 'Chan ti bei xia' (闡提輩下) onwards, the second is distinguishing the icchantikas. And here it says arising now or arising in future lives. If speaking on the matter, then there is no good in the three times. If looking from a long-term perspective, there is the meaning of arising good thoughts. It is further divided into two parts: first is teaching according to the time, and second is rescuing at the time of fruition. The content from 'Pi ru jing ren xia' (譬如凈人下) onwards, the third is going to the three evil realms to rescue. The content from 'Wang yu qi po xia' (王語耆婆下) onwards, the second is accepting the advice and going, as the scripture says. The content from 'Er shi fo gao xia' (爾時佛告下) onwards, the third is the Tathagata's praise, which is further divided into four parts: first is the king's doubt, second is the Buddha's decision, third is raising all questions, and fourth is the Buddha's answer. Initially saying doubt is doubting the Buddha's wisdom.
能除不能除。疑已罪可除不可除。次我今下。佛作決定。以能除智。除可除罪。三爾時下。持一切問。佛說一切無定。云何為王而作定說。四佛言下答。王自謂可除不可除。我為其除除其不定為定。爾時大王下。第四到佛所又四。一王來至。二佛慰問總喚猶惑別喚欣喜。三迦葉騰述。四王獻供如文。爾時彼告下。第二正是滅罪為二。前略說法。次廣說法。初略文又二。初略說次領解。略說又三。初許誡次正說三結。正說中先標二十事。次釋。釋中為十雙。初明無無漏真法。次明無有漏似解。此真似為一雙。次初通明有生死惡因。后明墮三塗惡果為一雙。三初明無道前智慧方便。次明無道前修定之力。為一雙。四初明四倒生死唯苦無常。后明不脫八難。倒難為一雙。五冤仇為一雙。六初不免三塗苦果。后不免苦因子果。兩縛為一雙。七無始無終為一雙。八空有為一雙。九因果為一雙。十癡逸為一雙。今約三諦釋二十觀。一無無漏無善根者。此無真諦中真似之法生死未調。深坑怖畏者。此俗諦中因果有畏。兩句佛性者此無中道道前慧定方便。四倒是煩惱道。八難是苦道。冤家諸有是業道(云云)。凡夫之人下。第三結得失。作二十種觀者為得不觀為失如文。阿阇世言下。第二領解。世尊自我招殃下。第二廣說又三。一世王
起執。次佛廣破。三王奉教行。初起執有四。一執重罪。二執父王。三執無辜。四執定墮堅執。此四妨于入道故須破之。佛告下第二佛破又三。初別破次總破三結勸。初別破即破上四執但不次第。初破第四定墮又三。初正破者殺無定相。如普賢觀云。一切諸罪業。皆從妄想生。端坐念實相。眾罪如霜露。慧日能消除。若達妄想則罪業釋然無業故無墮。次世王領。三如來述成。大王如汝所言下。第二破第二父王之執。雖雙牒父王無辜。而先破父王。先明因緣假有故無父。次明唸唸生滅故無父。初中以于諸法推求撿覓父不可得。若就世諦天性尊重父子炳然。若就真空諸法平等無有差別。既無父子之殊。寧有能殺所殺之色。色有十種者即五根五塵。乃至應有四大文略。亦是相攝五塵成四大。四大成五根。四大成五根即是四大攝十色。五塵成四大即十色攝四大。故不廣說。雖可見縛下。第二明唸唸生滅故無罪。大王一切眾生下。第三破其第一定重之執。混高下之心泯分別之見。大王頻婆下。第四破其第三無辜之執又二。先引昔事。次牒執破之。大王眾生狂惑下。第二總破又三。初舉四狂等袪其定執實有。次如王宮中下。破其無慈不等。三譬如涅槃下。破其滯邊失理。初四狂中二。先法次譬。法中貪狂猛盛倒亂尤甚。藥狂迷悶沖
【現代漢語翻譯】 現代漢語譯本 起執（產生執念）。其次，佛陀廣泛地破除這些執念。三位國王信奉教義並踐行。最初產生的執念有四種：一是執著于重罪，二是執著于父王，三是執著于無辜，四是執著于必定墮落的堅定執念。這四種執念妨礙進入佛道，因此必須破除。 佛陀告訴（阿阇世）王以下是第二部分，佛陀破除執念，又分為三部分：首先是分別破除，其次是總括破除，第三是總結勸誡。首先是分別破除，即破除上述四種執念，但不是按照順序。首先破除第四種必定墮落的執念，又分為三部分：首先是正面破除，殺業沒有固定的相狀。如《普賢觀》所說：『一切諸罪業，皆從妄想生。端坐念實相，眾罪如霜露。慧日能消除。』如果通達妄想，那麼罪業自然消解，沒有業力，因此沒有墮落。 其次是世間國王領悟。第三是如來闡述成就。『大王，如你所言』以下，第二部分破除第二種對父王的執念。雖然同時提及父王和無辜，但先破除對父王的執念。首先闡明因緣和合是虛假的，所以沒有真實的父王。其次闡明唸唸生滅，所以沒有永恒的父王。最初的部分，對於諸法推求撿擇，父王是不可得的。如果就世俗諦來說，天性尊重父子關係是明明白白的。如果就真空來說，諸法平等，沒有差別。既然沒有父子的區別，哪裡有能殺和所殺的（主體和客體）呢？ 『*』有十種，即五根（眼、耳、鼻、舌、身）和五塵（色、聲、香、味、觸）。乃至應該有四大（地、水、火、風），這裡省略了。也是相互包含的，五塵構成四大，四大構成五根。四大構成五根，即是四大包含十色。五塵構成四大，即是十色包含四大。所以不詳細說明。『雖可見縛』以下，第二部分闡明唸唸生滅，所以沒有罪業。 『大王，一切眾生』以下，第三部分破除第一種必定是重罪的執念。混合高下之心，泯滅分別之見。『大王，頻婆』以下，第四部分破除第三種無辜的執念，又分為兩部分：首先引用過去的事情，其次針對執念進行破除。『大王，眾生狂惑』以下，第二部分總括破除，又分為三部分：首先列舉四種顛狂等，祛除其固定的執念和實有的觀念。其次，『如王宮中』以下，破除其沒有慈悲和不平等的觀念。第三，『譬如涅槃』以下，破除其滯留於一邊而失去道理的觀念。最初的四種顛狂中，分為兩部分：先是法理，后是譬喻。法理中，貪慾的顛狂最為猛烈，顛倒錯亂尤其嚴重，藥物的顛狂使人迷惑昏沉。
【English Translation】 English version Attachment arises. Next, the Buddha extensively breaks down these attachments. Three kings embrace the teachings and practice them. Initially, there are four types of attachments: first, attachment to grave sins; second, attachment to the father-king; third, attachment to innocence; and fourth, attachment to the firm belief of inevitable downfall. These four attachments hinder entry into the path, so they must be broken down. The Buddha tells (King Ajatasattu) that the following is the second part, where the Buddha breaks down attachments, which is further divided into three parts: first, separate breakdown; second, general breakdown; and third, concluding exhortation. First, the separate breakdown, which is to break down the above four attachments, but not in order. First, break down the fourth attachment of inevitable downfall, which is further divided into three parts: first, the direct breakdown, where the act of killing has no fixed form. As the Samantabhadra Contemplation Sutra says: 'All sins and karmas arise from delusion. Sitting upright and contemplating reality, all sins are like frost and dew. The sun of wisdom can eliminate them.' If one understands delusion, then sins and karmas naturally dissolve, without karma, therefore without downfall. Second, the worldly king understands. Third, the Tathagata elaborates on the accomplishment. 'Great King, as you say' below, the second part breaks down the second attachment to the father-king. Although mentioning both the father-king and innocence, the attachment to the father-king is broken down first. First, it is clarified that causal conditions are false, so there is no real father-king. Second, it is clarified that thoughts arise and cease moment by moment, so there is no eternal father-king. In the initial part, upon investigating and examining all dharmas, the father-king is unattainable. If speaking in terms of worldly truth, the natural respect between father and son is clear. If speaking in terms of emptiness, all dharmas are equal, without difference. Since there is no distinction between father and son, where is the killer and the killed (subject and object)? '*' There are ten types, namely the five roots (eye, ear, nose, tongue, body) and the five dusts (form, sound, smell, taste, touch). Even there should be the four elements (earth, water, fire, wind), which are omitted here. They are also mutually inclusive, the five dusts constitute the four elements, and the four elements constitute the five roots. The four elements constitute the five roots, which means the four elements contain the ten forms. The five dusts constitute the four elements, which means the ten forms contain the four elements. So it is not explained in detail. 'Although visible bondage' below, the second part clarifies that thoughts arise and cease moment by moment, so there is no sin. 'Great King, all sentient beings' below, the third part breaks down the first attachment of inevitably being a grave sin. Mixing the mind of high and low, obliterating the view of discrimination. 'Great King, Bimbisara' below, the fourth part breaks down the third attachment of innocence, which is further divided into two parts: first, citing past events; second, breaking down the attachment. 'Great King, sentient beings are mad and confused' below, the second part generally breaks down, which is further divided into three parts: first, listing the four kinds of madness, etc., to dispel their fixed attachments and real concepts. Second, 'as in the royal palace' below, breaking down their concepts of no compassion and inequality. Third, 'like Nirvana' below, breaking down their stagnation on one side and loss of reason. In the initial four kinds of madness, it is divided into two parts: first, the principle; second, the metaphor. In the principle, the madness of greed is the most violent, and the inversion and confusion are especially severe, and the madness of drugs makes people confused and drowsy.
突水火。咒狂被詛縱橫非法。業狂業持令其失心。王無三狂但有貪狂。貪狂所作貪之過耳。次譬中二。先醉次幻。初醉又二。先譬次合。初舉醉人譬。若本時相瞋。寄酒後罵者不名為醉。若從此義作罪得罪。若其醉后全無所知都無避就。如此作罪是則無罪。王今下。合王亦如是猶如醉人。次大王譬如幻師下。次舉幻化等九譬。破其實有。皆先譬次合。初譬正舉幻化以破實有。如王宮中下。第二破其無慈不等。重死者何人重死而輕生。今不言故重於死。莫問人獸皆以死苦為重。故言保命重死人獸無異。若就結戒者。人犯重獸犯輕。此就往業善惡別論不可相類。若就施食此就施心同緣實相故等此復別論。大王譬如涅槃下。第三破其滯邊失理。又二。先舉涅槃為譬。次將殺來合譬。凡三番。合如文。三番破竟結勸其觀(云云)。大王色是無常下。第三結勸觀行又二。先勸作無常等觀。次若殺無常下。勸作常樂等觀。爾時阿阇世下。第三奉行又二。前明觀行。次辨發心。初觀行為三。一正作觀。二咨佛。三自慶。初文中明作無常又作常。何者若不作常不解無常。觀常無常達非常非無常。二作是觀已即是咨佛。三世尊我昔曾聞下歡喜自慶又三。初明蒙佛覆蔭。次須彌山王下。明仰同佛解。三我見世間下。正是自慶。無根信者。本
【現代漢語翻譯】 現代漢語譯本 突水火（指突然爆發的水災和火災）。咒狂被詛縱橫非法（指被詛咒的瘋子橫行霸道，為非作歹）。業狂業持令其失心（指因業力而瘋狂的人，因執著而失去理智）。王無三狂但有貪狂（大王沒有其他三種瘋狂，但有貪婪的瘋狂）。貪狂所作貪之過耳（貪婪的瘋狂所做的事情，都是貪婪的過錯）。 次譬中二（接下來用比喻說明，分為兩部分）。先醉次幻（先說醉酒的比喻，再說幻化的比喻）。初醉又二（醉酒的比喻又分為兩部分）。先譬次合（先舉比喻，再進行總結）。初舉醉人譬（首先舉醉酒的人為例）。若本時相瞋（如果本來就互相憎恨），寄酒後罵者不名為醉（藉著酒後罵人，不能稱為醉酒）。若從此義作罪得罪（如果從這個意義上來說，做了錯事就要承擔罪責）。若其醉后全無所知都無避就（如果醉酒之後完全沒有知覺，什麼都不知道，無法趨利避害）。如此作罪是則無罪（這樣做的錯事，就沒有罪責）。王今下（大王現在）。合王亦如是猶如醉人（總結，大王也像這樣，如同醉酒的人）。 次大王譬如幻師下（接下來，大王，比如幻術師）。次舉幻化等九譬（接下來舉出幻化等九個比喻）。破其實有（爲了破除人們認為事物是真實存在的觀念）。皆先譬次合（都是先舉比喻，再進行總結）。初譬正舉幻化以破實有（第一個比喻，正是舉出幻化來破除事物真實存在的觀念）。如王宮中下（比如在王宮中）。第二破其無慈不等（第二個比喻，破除人們認為慈悲心不平等）。重死者何人重死而輕生（重視死亡的人是什麼人？為什麼重視死亡而輕視生命？）。今不言故重於死（現在不說，所以認為死亡更重要）。莫問皆以死苦為重（不要問，都認為死亡的痛苦更重要）。故言保命重死無異（所以說保全性命和重視死亡沒有什麼不同）。若就結戒者（如果就受戒的人來說）。人犯重獸犯輕（人犯戒的罪過重，野獸犯戒的罪過輕）。此就往業善惡別論不可相類（這是就以往的業力善惡來分別討論，不能相提並論）。若就施食此就施心同緣實相故等此復別論（如果就佈施食物來說，這是就佈施的心意相同，都緣于真實的相，所以是平等的，這又需要分別討論）。 大王譬如涅槃下（大王，比如涅槃）。第三破其滯邊失理（第三個比喻，破除人們執著於一邊而失去道理）。又二（又分為兩部分）。先舉涅槃為譬（先舉涅槃作為比喻）。次將殺來合譬（再將殺戮來與涅槃進行比較）。凡三番（總共三次）。合如文（總結如經文所說）。三番破竟結勸其觀(云云)（三次破除之後，總結並勸導他進行觀想）。 大王色是無常下（大王，色是無常的）。第三結勸觀行又二（第三部分，總結並勸導進行觀想，又分為兩部分）。先勸作無常等觀（先勸導進行無常等觀想）。次若殺無常下（其次，如果殺戮無常）。勸作常樂等觀（勸導進行常樂等觀想）。 爾時阿阇世下（當時，阿阇世王）。第三奉行又二（第三部分，奉行教義，又分為兩部分）。前明觀行（前面說明了觀想修行）。次辨發心（接下來辨別發心）。初觀行為三（最初的觀想修行分為三部分）。一正作觀（一是正確地進行觀想）。二咨佛（二是請教佛陀）。三自慶（三是自我慶幸）。初文中明作無常又作常（最初的經文中說明了既要觀想無常，又要觀想常）。何者若不作常不解無常（為什麼呢？如果不能觀想常，就不能理解無常）。觀常無常達非常非無常（觀想常和無常，就能達到既不是常也不是無常的境界）。二作是觀已即是咨佛（二，做了這樣的觀想之後，就是請教佛陀）。三世尊我昔曾聞下歡喜自慶又三（三，世尊，我過去曾經聽聞，以下是歡喜地自我慶幸，又分為三部分）。初明蒙佛覆蔭（一是說明蒙受佛陀的庇護）。次須彌山王下（二是須彌山王，以下）。明仰同佛解（說明仰慕並理解佛陀的教義）。三我見世間下（三，我看到世間，以下）。正是自慶（正是自我慶幸）。無根信者（沒有堅定信念的人）。本
【English Translation】 English version Sudden water and fire (referring to sudden outbreaks of floods and fires). Cursed madmen run rampant and act illegally (referring to cursed madmen running amok and committing illegal acts). Karma-crazed and clinging to karma, causing them to lose their minds (referring to people driven mad by karma, losing their reason due to attachment). The king has no three kinds of madness, but only greed-madness (the king has no other three kinds of madness, but has the madness of greed). What greed-madness does is the fault of greed (what the madness of greed does is the fault of greed). Next, two parables (next, using parables to explain, divided into two parts). First drunkenness, then illusion (first the parable of drunkenness, then the parable of illusion). The first drunkenness is again divided into two (the parable of drunkenness is again divided into two parts). First parable, then combination (first give the parable, then summarize). First, give the parable of a drunkard (first, take the example of a drunkard). If they hated each other at the beginning (if they hated each other originally), those who scold after borrowing alcohol are not called drunk (those who scold after borrowing alcohol cannot be called drunk). If you commit a crime from this meaning, you will be guilty (if you commit a crime from this meaning, you will be guilty). If after being drunk, they are completely ignorant and have no avoidance (if after being drunk, they are completely ignorant, do not know anything, and cannot avoid advantages and disadvantages). Committing such a crime is no crime (committing such a crime is no crime). King now (King now). Combining the king is also like a drunkard (in summary, the king is also like this, like a drunkard). Next, Your Majesty, like an illusionist (next, Your Majesty, like an illusionist). Next, give nine parables such as illusion (next, give nine parables such as illusion). Break its reality (in order to break the concept that people think things are real). All first parable then combination (all first give the parable, then summarize). The first parable is to break the reality with illusion (the first parable is to break the concept that things are real with illusion). Such as in the royal palace (such as in the royal palace). The second breaks its lack of compassion and inequality (the second parable breaks the idea that compassion is unequal). Who values death more? Why value death and despise life? (Who values death more? Why value death and despise life?). Now I don't say that death is more important (now I don't say that death is more important). Don't ask ** all value the suffering of death (don't ask, all think the suffering of death is more important). Therefore, it is said that preserving life and valuing death are no different (therefore, it is said that preserving life and valuing death are no different). If it comes to taking precepts (if it comes to those who take precepts). People commit serious crimes and beasts commit minor crimes (people commit serious crimes and beasts commit minor crimes). This is a separate discussion based on the good and evil of past karma and cannot be compared (this is a separate discussion based on the good and evil of past karma and cannot be compared). If it comes to giving food, this is because the mind of giving is the same, and they are all related to the real appearance, so they are equal. This needs to be discussed separately (if it comes to giving food, this is because the mind of giving is the same, and they are all related to the real appearance, so they are equal. This needs to be discussed separately). Your Majesty, like Nirvana (Your Majesty, like Nirvana). The third breaks its stagnation and loss of reason (the third parable breaks the idea that people are attached to one side and lose their reason). Again two (again divided into two parts). First, take Nirvana as a parable (first, take Nirvana as a parable). Next, compare killing to the parable (next, compare killing to Nirvana). A total of three times (a total of three times). Combination is like the text (the summary is as stated in the scriptures). After breaking three times, conclude and persuade him to observe (etc.) (after breaking three times, conclude and persuade him to observe). Your Majesty, form is impermanent (Your Majesty, form is impermanent). The third concludes and persuades to observe practice again two (the third part, concludes and persuades to observe practice, again divided into two parts). First, persuade to do impermanence and other observations (first, persuade to do impermanence and other observations). Next, if you kill impermanence (next, if you kill impermanence). Persuade to do permanence, happiness, etc. (persuade to do permanence, happiness, etc.). At that time, King Ajatasattu (At that time, King Ajatasattu). The third practice again two (the third part, practice the teachings, again divided into two parts). The former clarifies the practice (the former clarifies the practice of contemplation). Next, distinguish the mind of enlightenment (next, distinguish the mind of enlightenment). The initial practice is divided into three (the initial practice is divided into three parts). First, do the observation correctly (first, do the observation correctly). Second, consult the Buddha (second, consult the Buddha). Third, celebrate yourself (third, celebrate yourself). The initial text clarifies the impermanence and permanence (the initial text clarifies the impermanence and permanence). Why? If you don't do permanence, you don't understand impermanence (Why? If you don't do permanence, you don't understand impermanence). Observing permanence and impermanence reaches neither permanence nor impermanence (observing permanence and impermanence reaches neither permanence nor impermanence). Second, doing this observation is consulting the Buddha (second, doing this observation is consulting the Buddha). Third, World Honored One, I have heard in the past, and below is joyful self-celebration, again divided into three parts (third, World Honored One, I have heard in the past, and below is joyful self-celebration, again divided into three parts). First, clarify the Buddha's shelter (first, clarify the Buddha's shelter). Next, Mount Sumeru King below (next, Mount Sumeru King below). Clarify admiration and understanding of the Buddha's teachings (clarify admiration and understanding of the Buddha's teachings). Third, I see the world below (third, I see the world below). It is self-celebration (it is self-celebration). Those who have no root faith (those who have no firm faith). Original
時五根未立今遂得信故曰無根。世尊我若不遇下。第二辨其發心又三。一偏明王發心。二夫人眷屬發心。三辭退。王發心又三。一王發心。二如來印。三王重發心。二爾時摩伽陀國下。通明王及眷屬發心又三。一發心。二供養讚歎。三如來述成。正發心又三。一國人。二王夫人。三王慶喜。國人發心令王罪輕者。以是滅罪之疏緣故。何以故。由眾生病故菩薩病。眾生病癒菩薩亦愈。若依此文從毗婆尸佛所發心不墮。若依世王經。已於七十二億佛所發菩提心。說是語已下。第二供養讚歎又二。初少長行身業供養。次偈口業供養。偈有十五行半為二。初九行半稱歎。次六行發願。就九行半又三。前七行半嘆口密。次一行嘆意密。三一行嘆身密。初口密又三。初三行嘆實語。次一行半嘆軟語。三三行嘆義語。實語對虛語軟語對粗語義語對綺語。應有和合語對兩舌語無者文略。又實語兼和合語。二如來為一切下一行嘆意業大慈之德。世尊大慈悲下一行嘆身為物示現。我今得見佛下。第二六偈發願懺悔即五悔意。初一行明迴向。次一行明勸請。次一行隨喜。次一行明懺悔。后兩行發願。初行愿悉發始心。次行終見佛性。爾時世尊下。第三述成又三。一述其現世。二汝昔已於下述其過去。三從今已往述其未來。亦是勸修。世王經中
【現代漢語翻譯】 現代漢語譯本 『時五根未立今遂得信故曰無根』：當五根（五種感官能力）尚未建立時，現在就能獲得信仰，所以說是『無根』。 『世尊我若不遇下』：世尊，如果我不遇到下面要說的內容。 第二部分辨別發心，又分為三個部分： 一、偏明國王發心；二、夫人眷屬發心；三、辭退。 國王發心又分為三個部分：一、國王發心；二、如來印可；三、國王再次發心。 『二爾時摩伽陀國下』：當時摩伽陀國的下面內容，通明國王及眷屬發心，又分為三個部分：一、發心；二、供養讚歎；三、如來述成。 正發心又分為三個部分：一、國人；二、王夫人；三、國王慶喜。 國人發心能使國王的罪減輕，因為這是滅罪的殊勝因緣。 『何以故』：為什麼呢？ 『由眾生病故菩薩病。眾生病癒菩薩亦愈』：因為眾生生病，所以菩薩也生病；眾生的病好了，菩薩的病也好了。 如果依據這段經文，從毗婆尸佛（Vipashyin Buddha）那裡發心就不會墮落。 如果依據《世王經》，已經在七十二億佛（Buddha）所那裡發菩提心。 『說是語已下』：說完這些話之後。 第二部分供養讚歎，又分為兩個部分：初、少長行身業供養；次、偈口業供養。 偈頌有十五行半，分為兩個部分：初、九行半稱歎；次、六行發願。 就九行半又分為三個部分：前七行半嘆口密；次一行嘆意密；三一行嘆身密。 初口密又分為三個部分：初三行嘆實語；次一行半嘆軟語；三三行嘆義語。 實語對應虛語，軟語對應粗語，義語對應綺語。 應該有和合語對應兩舌語，但經文中省略了。又，實語兼具和合語。 『二如來為一切下一行嘆意業大慈之德』：如來為一切眾生，這一行讚歎意業大慈的功德。 『世尊大慈悲下一行嘆身為物示現』：世尊大慈悲，這一行讚歎身為眾生示現。 『我今得見佛下』：我現在得見佛陀。 第二部分六偈發願懺悔，即五悔之意：初一行明迴向；次一行明勸請；次一行隨喜；次一行明懺悔；后兩行發願。 初行愿悉發始心，次行終見佛性。 『爾時世尊下』：當時世尊下面所說。 第三部分述成，又分為三個部分：一、述其現世；二、『汝昔已於下』述其過去；三、『從今已往』述其未來，也是勸修。 《世王經》中
【English Translation】 English version 『時五根未立今遂得信故曰無根』：When the five roots (five sensory faculties) are not yet established, one can now obtain faith, hence it is said to be 'rootless'. 『世尊我若不遇下』：World Honored One, if I do not encounter what is said below. The second part distinguishes the arising of the mind, which is further divided into three parts: 1. Specifically clarifying the king's arising of the mind; 2. The arising of the mind of the queen and her retinue; 3. Withdrawal. The king's arising of the mind is further divided into three parts: 1. The king's arising of the mind; 2. The Tathagata's (如來) approval; 3. The king's repeated arising of the mind. 『二爾時摩伽陀國下』：At that time, the following content of the Kingdom of Magadha (摩伽陀國), the Universal Light King (通明王) and his retinue aroused their minds, which is further divided into three parts: 1. Arousing the mind; 2. Offering and praise; 3. The Tathagata's (如來) narration and completion. The correct arising of the mind is further divided into three parts: 1. The people of the country; 2. The queen; 3. The king's rejoicing. The arising of the mind of the people of the country can lighten the king's sins, because this is a special cause for eliminating sins. 『何以故』：Why is that? 『由眾生病故菩薩病。眾生病癒菩薩亦愈』：Because sentient beings are sick, Bodhisattvas (菩薩) are also sick; when sentient beings recover, Bodhisattvas (菩薩) also recover. If based on this sutra text, one will not fall if the mind is aroused from Vipashyin Buddha (毗婆尸佛). If based on the World King Sutra (世王經), the Bodhi mind has already been aroused in the presence of seventy-two billion Buddhas (佛). 『說是語已下』：After saying these words. The second part, offering and praise, is further divided into two parts: first, offering through body karma in prose; second, offering through speech karma in verses. The verses have fifteen and a half lines, divided into two parts: first, nine and a half lines of praise; second, six lines of vows. The nine and a half lines are further divided into three parts: the first seven and a half lines praise the secret of speech; the next line praises the secret of mind; the third line praises the secret of body. The first secret of speech is further divided into three parts: the first three lines praise truthful speech; the next one and a half lines praise gentle speech; the third three lines praise meaningful speech. Truthful speech corresponds to false speech, gentle speech corresponds to harsh speech, and meaningful speech corresponds to frivolous speech. There should be harmonious speech corresponding to divisive speech, but it is omitted in the text. Also, truthful speech includes harmonious speech. 『二如來為一切下一行嘆意業大慈之德』：'The Tathagata (如來) is for all', this line praises the merit of great compassion of mind karma. 『世尊大慈悲下一行嘆身為物示現』：'World Honored One, great compassion', this line praises the manifestation of the body for the sake of beings. 『我今得見佛下』：'I can now see the Buddha (佛)'. The second part, six verses of vows and repentance, is the meaning of the five repentances: the first line clarifies dedication; the next line clarifies exhortation; the next line rejoices; the next line clarifies repentance; the last two lines make vows. The first line vows to fully arouse the initial mind, and the next line vows to ultimately see the Buddha-nature. 『爾時世尊下』：At that time, what the World Honored One (世尊) said below. The third part, narration and completion, is further divided into three parts: first, narrating the present life; second, 『汝昔已於下』 narrating the past; third, 『從今已往』 narrating the future, which is also encouragement to cultivate. In the World King Sutra (世王經).
明佛為說。文殊為說。王之重罪如須彌山。一切皆滅。所不滅者如芥子許。猶入賓吒地獄。雖覆在中而無苦痛。又為授記成佛名惟首陀惟沙耶。此言凈其所朗。三辭退如文。天行縣指雜華。
嬰兒行品
此是第三明嬰兒行。有師言。借譬得名。權智為體化物為用。今明涅槃非大小亦得論大小。小即嬰兒行。大即如來行。權智為體可施黃葉。此不得在如來之行。文為三。初明嬰兒。次釋嬰兒意。三結嬰兒果。上聖梵兩行皆爾此不應無。就初為二。一明圓行嬰兒。二明偏行嬰兒。他解。不起不語是本地嬰兒。此義不然。汝云嬰兒是化他行本地化誰。今明本地非大非小。能起大小兩化作大小嬰兒。就圓嬰兒為二。一譬二合。譬為四。一不能起。二不能住。三不能來。四不能語。不起譬常。不起邊中諸法之相。不住者譬凈。不著生死涅槃。不來譬我。不從淺至深動搖彼此。不語譬樂。寂滅涅槃不可言說。此圓嬰兒從初發心常觀涅槃四德行道。故言不能起住來去語言。呼此嬰兒為如來行。佛作此行引上根者。能化所化皆行四德。悉如來行故名如來嬰兒行。上聖梵兩行皆先釋次第行后釋圓行。今品先明圓行后明次第。當是前後赴緣自在。從如來亦爾去是合。向四譬合前三為三如文。次合不語中為四。一究竟故不能語已
【現代漢語翻譯】 現代漢語譯本 佛陀為明佛（Mingfo，佛名）宣說，文殊菩薩（Wenshu Pusa，菩薩名）也為之宣說。國王的深重罪業如同須彌山（Xumi Shan，山名）一般，都可全部滅除。所不能滅除的罪業，如同芥子（Jiezi，一種植物的種子）般微小，仍然會墮入賓吒地獄（Binzha Diyu，地獄名）。即使身處其中，也不會感到痛苦。佛陀又為之授記，將來成佛，佛號為惟首陀惟沙耶（Weishoutuo Weisaye），意為『清凈其所朗』。三次推辭如文所示。天行縣（Tianxing Xian，地名）指向雜華（Zahua，地名）。
嬰兒行品
這是第三部分，闡明嬰兒行（Yinger Xing，菩薩修行的一個階段）。有論師認為，這是借用譬喻而得名，以權巧智慧（Quanqiao Zhihui）為本體，以教化眾生為作用。現在闡明涅槃（Nirvana，佛教術語，指解脫），並非大小之分，也可以討論大小。小即是嬰兒行，大即是如來行（Rulai Xing，佛的修行）。權巧智慧作為本體，可以施與黃葉（Huangye，比喻權宜之法）。這不能用於如來的修行。本文分為三部分：首先闡明嬰兒，其次解釋嬰兒的含義，最後總結嬰兒行的果報。之前的聖行品（Shengxing Pin）和梵行品（Fanxing Pin）都是如此，此品也不應例外。就第一部分而言，分為兩部分：一是闡明圓行嬰兒（Yuanxing Yinger），二是闡明偏行嬰兒（Pianxing Yinger）。其他解釋認為，不起不語是本地嬰兒（Bendi Yinger）。這種說法不對。如果說嬰兒是化他行（Huata Xing，教化他人的行為），那麼本地嬰兒又化誰呢？現在闡明本地並非大也非小，能生起大小兩種教化，作為大小嬰兒。就圓嬰兒而言，分為兩部分：一是譬喻，二是合喻。譬喻分為四點：一，不能起；二，不能住；三，不能來；四，不能語。不起譬喻常，不起邊中諸法之相。不住譬喻凈，不執著生死涅槃。不來譬喻我，不從淺至深動搖彼此。不語譬喻樂，寂滅涅槃不可言說。這個圓嬰兒從最初發心就常觀涅槃四德（涅槃的四種功德）而行道，所以說不能起、住、來、去、語言。稱呼這個嬰兒為如來行。佛作此行，引導上根之人。能教化者和所教化者都奉行四德，都是如來行，所以名為如來嬰兒行。之前的聖行品和梵行品都是先解釋次第行（Cidixing，按部就班的修行），后解釋圓行（Yuanxing，圓滿的修行）。此品先闡明圓行，后闡明次第行，這應當是前後順應因緣的自在。從『如來亦爾』開始是合喻。將前三個譬喻合為三點，如文所示。其次將不語合為四點：一，因為究竟所以不能語。
【English Translation】 English version The Buddha spoke for Mingfo (Mingfo, name of a Buddha), and Manjushri Bodhisattva (Wenshu Pusa, name of a Bodhisattva) also spoke for him. The king's heavy sins, like Mount Sumeru (Xumi Shan, name of a mountain), can all be extinguished. What cannot be extinguished, as small as a mustard seed (Jiezi, seed of a plant), will still fall into Binzha Hell (Binzha Diyu, name of a hell). Even in it, there will be no pain. The Buddha also prophesied that he would become a Buddha in the future, named Weishoutuo Weisaye, which means 'purifying what is bright.' The three refusals are as described in the text. Tianxing County (Tianxing Xian, name of a place) points to Zahua (Zahua, name of a place).
Chapter on Infant Practice
This is the third part, explaining the Infant Practice (Yinger Xing, a stage of Bodhisattva practice). Some teachers say that it is named by analogy, with expedient wisdom (Quanqiao Zhihui) as its essence and transforming beings as its function. Now it is clarified that Nirvana (Nirvana, Buddhist term, referring to liberation) is not divided into large and small, and large and small can also be discussed. Small is the Infant Practice, and large is the Tathagata Practice (Rulai Xing, the practice of the Buddha). Expedient wisdom as the essence can be given to yellow leaves (Huangye, a metaphor for expedient means). This cannot be used in the practice of the Tathagata. This text is divided into three parts: first, clarifying the infant; second, explaining the meaning of the infant; and third, concluding the result of the infant practice. The previous chapters on Saintly Practice (Shengxing Pin) and Brahma Practice (Fanxing Pin) are all like this, and this chapter should be no exception. As for the first part, it is divided into two parts: one is to clarify the Perfect Practice Infant (Yuanxing Yinger), and the other is to clarify the Partial Practice Infant (Pianxing Yinger). Other explanations say that not arising and not speaking is the Local Infant (Bendi Yinger). This statement is not correct. If the infant is said to be the practice of transforming others (Huata Xing, the act of teaching others), then who does the Local Infant transform? Now it is clarified that the local is neither large nor small, and can generate two kinds of transformations, as large and small infants. As for the Perfect Infant, it is divided into two parts: one is the analogy, and the other is the combination of analogies. The analogy is divided into four points: one, cannot arise; two, cannot dwell; three, cannot come; four, cannot speak. Not arising is a metaphor for permanence, not arising the characteristics of the phenomena of the extremes and the middle. Not dwelling is a metaphor for purity, not being attached to birth and death and Nirvana. Not coming is a metaphor for self, not moving from shallow to deep, shaking each other. Not speaking is a metaphor for bliss, the silence of Nirvana is unspeakable. This Perfect Infant always observes the four virtues of Nirvana (four virtues of Nirvana) and practices the path from the initial aspiration, so it is said that it cannot arise, dwell, come, go, and speak. This infant is called the Tathagata Practice. The Buddha does this practice to guide those with superior roots. Both the one who can teach and the one who is taught practice the four virtues, all of which are the Tathagata Practice, so it is called the Tathagata Infant Practice. The previous chapters on Saintly Practice and Brahma Practice first explained the Gradual Practice (Cidixing, step-by-step practice), and then explained the Perfect Practice (Yuanxing, perfect practice). This chapter first clarifies the Perfect Practice and then clarifies the Gradual Practice, which should be the freedom to adapt to conditions before and after. Starting from 'The Tathagata is also like this' is the combination of analogies. The first three analogies are combined into three points, as described in the text. Secondly, not speaking is combined into four points: one, because it is ultimate, it cannot speak.
至大涅槃故。二明說即無說故不能語。三秘密之言眾生不解故不能語。四明隨類不同。隨他言音於我非語。非語故不能語。是究竟樂。說即無說是常。秘密不解是凈。隨類是我。不能語中還具四德。餘三譬亦應如是。從又嬰兒者能說大字去。是第二明偏行嬰兒文為五。一大字嬰兒。二無知嬰兒。三不作嬰兒。四黃葉嬰兒。五欣厭嬰兒。初大字中二。有譬有合。初譬中言大字者婆和是也。正取和字而為大字。即是六度菩薩嬰兒。此菩薩三僧祇劫百劫種相志求作佛。此佛是有為半字無常之佛。故知是和字嬰兒。合文自釋文甚分明。二從又嬰兒者不知苦樂下。是無知嬰兒有譬有合。譬中舉六字。無苦樂是不取捨。無晝夜是無憎愛。尋譬文似自行。合文中合菩薩化他。當是互現。前後皆以如來合譬。中間兩種以菩薩合譬。亦是互出。佛與菩薩皆能具行諸嬰兒行。下文云迦葉及九十三萬人悉皆得此五行(云云)。無知是通教菩薩嬰兒。達幻化相苦樂平等冤親不二合文分明。三從又嬰兒者不能造作去。是不作嬰兒有譬有合。初譬中雲不作大逆不作小乘。此是別教菩薩嬰兒。次合文云無五逆二乘等心。即是非生死非涅槃。行於中道菩薩之行。四從又嬰兒者啼哭之時下。是黃葉嬰兒。有譬有合。初譬中雲楊樹譬妄常。黃葉譬妄凈。木牛
馬譬妄樂。木男女譬妄我。次合文中合於天上常樂我凈。此中義推應有人中四倒常樂我凈。文略不出。五又嬰兒者下。欣厭嬰兒直法說無譬。文為二。初略標二釋。厭生死時說於二乘即是標。然實無有者是釋。又二。初略釋二廣釋。初略者。知生死過是識苦集。見涅槃樂是識道滅。次廣者。有斷不斷此約集諦。正使有斷習氣不斷有真不真此約苦諦。生死中無涅槃則不真。離生死有涅槃此則有真。有修不修此約道諦。四倒惑等是不修。四念處等是修。有得不得此約滅諦。利使鈍使名不得。見道修道名為得。然此中先明道次明滅者。若鈍根小乘望果修因滅前道后。中乘利根道前滅后此亦無在。問此中偏明五種嬰兒。上何不明五梵行五聖行。答彼之兩行依文則無義推則有。所言義者以大涅槃心修於三品。即別菩薩聖行諸佛說已。聲聞緣覺則能奉行。則是二乘聖行二乘既能奉行。例知六度通別人天等亦能隨分隨說奉行故則有也。梵行中九品增修即是別菩薩梵行。慈為一切善法根本。自然攝得聲聞六度通教人天等四無量心一切梵行。何以知然。此嬰兒行同他小善。小善不一故具列五偏嬰兒行。聖行正是自行但明次第不次第故不列余行。梵行是凈行化他但列佛菩薩次第不次第梵行六度。通教雖有化他一是具惑。二是半惑非凈梵行故
【現代漢語翻譯】 現代漢語譯本 『馬譬妄樂』（以馬比喻虛妄的快樂）。『木男女譬妄我』（以木頭男女比喻虛妄的我）。接下來，『合文中合於天上常樂我凈』（經文的含義與天上常樂我凈的境界相合）。從這個意義推斷，人間也應有四倒，即常、樂、我、凈的顛倒。經文中省略了這部分內容沒有直接說出。 『五又嬰兒者下』（第五種，關於嬰兒的論述）。欣然接受或厭惡嬰兒，這是直接說法，沒有用比喻。這段文字分為兩部分：首先是簡略地標出，然後是詳細地解釋。厭惡生死時，是對二乘（聲聞乘和緣覺乘）說的，這是標出。『然實無有者』（然而實際上並沒有），這是解釋。解釋又分為兩部分：首先是簡略地解釋，然後是詳細地解釋。簡略地解釋是：知道生死的過患，就是認識苦諦和集諦；見到涅槃的快樂，就是認識道諦和滅諦。 詳細地解釋是：『有斷不斷』（有斷除和不斷除），這是從集諦的角度來說的。即使斷除了煩惱，習氣也可能沒有斷除；『有真不真』（有真實和不真實），這是從苦諦的角度來說的。在生死中沒有涅槃，就是不真實；離開生死而有涅槃，這就是真實。『有修不修』（有修行和不修行），這是從道諦的角度來說的。四種顛倒的迷惑等，是不修行；四念處等，是修行。『有得不得』（有得到和沒有得到），這是從滅諦的角度來說的。利使和鈍使，是沒有得到；見道和修道，是得到。然而，這裡先說明道諦，后說明滅諦，是因為對於鈍根的小乘行者來說，希望得到果報而修因，是先有道後有滅；對於中乘的利根行者來說，是道前滅后，這也沒有什麼問題。 問：這裡偏重說明五種嬰兒行，為什麼上面沒有說明五梵行和五聖行？答：這兩行在經文中沒有直接說明，但從意義上推斷是有的。所說的意義是，以大涅槃心來修習三品，就是別教菩薩的聖行，諸佛已經說過了。聲聞和緣覺能夠奉行，就是二乘的聖行。二乘既然能夠奉行，那麼可以推知六度（佈施、持戒、忍辱、精進、禪定、智慧）通教、人天等也能隨分隨力地奉行，所以是有的。梵行中，九品增修就是別教菩薩的梵行。慈是所有善法的根本，自然能夠攝持聲聞的六度、通教、人天等的四無量心（慈、悲、喜、舍）以及一切梵行。為什麼知道是這樣呢？因為這種嬰兒行同其他的小善。小善不止一種，所以詳細列舉了五種偏頗的嬰兒行。聖行正是自己修行，只是說明次第和不次第，所以沒有列舉其他的行。梵行是清凈的行為，用來教化他人，但只列舉了佛菩薩次第和不次第的梵行六度，通教雖然也有教化他人，一是具有迷惑，二是半迷惑，不是清凈的梵行，所以沒有列舉。
【English Translation】 English version 'Ma pi wang le' (馬譬妄樂) [Using a horse as a metaphor for illusory joy]. 'Mu nan nü pi wang wo' (木男女譬妄我) [Using wooden figures of men and women as a metaphor for the illusory self]. Next, 'He wen zhong he yu tian shang chang le wo jing' (次合文中合於天上常樂我凈) [The meaning of the text aligns with the state of eternal joy, self, purity, and bliss in the heavens]. From this meaning, it can be inferred that there should also be the four inversions of permanence, joy, self, and purity in the human realm. The text omits this part and does not directly state it. 'Wu you ying er zhe xia' (五又嬰兒者下) [Fifthly, the discussion about infants]. Joyfully accepting or disliking infants is a direct statement without using metaphors. This passage is divided into two parts: first, a brief indication, and then a detailed explanation. Disliking birth and death is spoken to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is the indication. 'Ran shi wu you zhe' (然實無有者) [However, in reality, there is not], this is the explanation. The explanation is further divided into two parts: first, a brief explanation, and then a detailed explanation. The brief explanation is: knowing the faults of birth and death is recognizing the suffering and accumulation of suffering; seeing the joy of Nirvana is recognizing the path and cessation of suffering. The detailed explanation is: 'You duan bu duan' (有斷不斷) [There is cutting off and not cutting off], this is from the perspective of the Samudaya Satya (集諦, Truth of the Origin of Suffering). Even if afflictions are cut off, habitual tendencies may not be cut off; 'You zhen bu zhen' (有真不真) [There is truth and untruth], this is from the perspective of the Dukkha Satya (苦諦, Truth of Suffering). In birth and death, there is no Nirvana, which is untrue; apart from birth and death, there is Nirvana, which is true. 'You xiu bu xiu' (有修不修) [There is cultivation and non-cultivation], this is from the perspective of the Marga Satya (道諦, Truth of the Path to the Cessation of Suffering). The delusions of the four inversions, etc., are non-cultivation; the Four Foundations of Mindfulness, etc., are cultivation. 'You de bu de' (有得不得) [There is attainment and non-attainment], this is from the perspective of the Nirodha Satya (滅諦, Truth of the Cessation of Suffering). Sharp and dull afflictions are non-attainment; seeing the path and cultivating the path are attainment. However, here, the Path Satya is explained first, and then the Nirodha Satya, because for dull-rooted Śrāvakayāna practitioners, hoping to attain the fruit and cultivating the cause is first the path and then cessation; for sharp-rooted Pratyekabuddhayāna practitioners, it is cessation before the path, and there is no problem with this. Question: Here, the emphasis is on explaining the five types of infant practices, why are the Five Brahmacaryas and Five Noble Practices not explained above? Answer: These two practices are not directly explained in the text, but it can be inferred from the meaning that they exist. The meaning is that cultivating the three grades with the Great Nirvana Mind is the distinct Bodhisattva's Noble Practice, which the Buddhas have already spoken about. Śrāvakas and Pratyekabuddhas can uphold it, which is the Noble Practice of the Two Vehicles. Since the Two Vehicles can uphold it, it can be inferred that the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), the Teaching Common to the Three Vehicles, humans, devas, etc., can also uphold it according to their capacity, so it exists. Among the Brahmacaryas, the nine grades of increasing cultivation are the distinct Bodhisattva's Brahmacarya. Loving-kindness is the root of all good dharmas, and it naturally encompasses the Śrāvakas' Six Perfections, the Teaching Common to the Three Vehicles, the Four Immeasurables (Loving-kindness, Compassion, Joy, Equanimity) of humans, devas, etc., and all Brahmacaryas. How do we know this is the case? Because this infant practice is the same as other small good deeds. There is more than one type of small good deed, so the five biased infant practices are listed in detail. Noble practice is precisely self-cultivation, only explaining the order and non-order, so other practices are not listed. Brahmacarya is pure conduct, used to teach others, but only the ordered and unordered Brahmacarya Six Perfections of Buddhas and Bodhisattvas are listed. Although the Teaching Common to the Three Vehicles also has teaching others, one is with delusion, and the other is half-delusion, not pure Brahmacarya, so it is not listed.
不列。二乘及以人天皆無化他故不列之。有無之意大旨如此。從善男子如彼嬰兒下。第二釋嬰兒譬意。文為三。一牒譬二合三釋。初牒。金譬妄凈。木牛馬譬妄樂。非道譬妄常。木男女譬妄我。二如來亦爾但合木男女一意餘三可解。三若佛如來下釋既知是妄何以誑彼眾生。若不以妄引墮邪因果無由得出。今以妄引破彼邪因。則因縛眾生想破。破彼邪果則果縛眾生想破。是名破眾生相。眾生相破由此妄引。人天嬰兒其意既爾顯余可解。若於眾生中下。第三明嬰兒行果。若於眾生作眾生想者。但是嬰兒非嬰兒行。以于眾生不作眾生想故。能破眾生相即嬰兒行成以行成故止不啼哭。以果成故得大涅槃。得果之文分明若此。古來不見如何如何。前聖行梵行立果近在初地。今嬰兒行立果遠到涅槃。近遠互現勿起偏執。又初地亦具常樂我凈亦呼為大涅槃(云云)。善男子下。是大段第三單結次第五行。文為三一總結。二迦葉領。三佛述如文。
大般涅槃經疏卷第十九 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十
隋章安頂法師撰
唐天臺沙門湛然再治
德王品
瑤亮云。五行是略。十功德廣。一二功德廣聖行。乃至九十功德廣病行。太昌宗云。從初至
{ "translations": [ "不列。二乘（聲聞乘和緣覺乘）以及人天道眾生都沒有教化他人的能力，所以不在此列。有和無的意義大致如此。從『善男子，如彼嬰兒』以下，第二部分解釋嬰兒譬喻的意義。文分為三部分：一是引用譬喻，二是結合，三是解釋。首先是引用。金子比喻虛妄的清凈，木牛馬比喻虛妄的快樂，非道比喻虛妄的常，木男女比喻虛妄的我。第二，如來也是這樣，但只結合木男女這一意義，其餘三種可以理解。第三，『若佛如來』以下解釋既然知道是虛妄的，為什麼還要欺騙那些眾生？如果不以虛妄引導，墮入邪惡的因果，就沒有辦法得出。現在以虛妄引導，破除他們的邪惡之因，那麼因束縛眾生的想法就被破除。破除他們的邪惡之果，那麼果束縛眾生的想法就被破除。這叫做破除眾生相。眾生相的破除由此虛妄引導。人天嬰兒的意義既然如此，其餘的可以顯而易見地理解。『若於眾生中』以下，第三部分說明嬰兒行之果。如果在眾生中產生眾生之想，那麼只是嬰兒，不是嬰兒行。因為對於眾生不產生眾生之想，所以能夠破除眾生相，即嬰兒行成就，因為行成就的緣故，停止啼哭。因為果成就的緣故，得到大涅槃。得到果的文句如此分明，古來沒有見到，如何如何。前聖的梵行立果接近初地，現在嬰兒行立果遠到涅槃。近和遠互相顯現，不要產生偏執。而且初地也具備常樂我凈，也稱為大涅槃（云云）。『善男子』以下，是大段的第三部分，單獨總結次第五行。文分為三部分：一是總結，二是迦葉領悟，三是佛陀敘述，如文所示。", "《大般涅槃經疏》卷第十九", "大正藏第 38 冊 No. 1767 《大般涅槃經疏》", "《大般涅槃經疏》卷第二十", "隋朝章安頂法師撰", "唐朝天臺沙門湛然再治", "德王品", "瑤亮說，五行是略說，十功德是廣說。一二功德廣說聖行，乃至九十功德廣說病行。太昌宗說，從初至..." ], "english_translations": [ 'Not listed. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and beings in the realms of humans and gods are not listed because they lack the ability to transform others. The meaning of existence and non-existence is roughly like this. From \'Good man, like that infant\' onwards, the second part explains the meaning of the infant metaphor. The text is divided into three parts: first, quoting the metaphor; second, combining; and third, explaining. First is the quotation. Gold is a metaphor for false purity, wooden cows and horses are metaphors for false happiness, non-path is a metaphor for false permanence, and wooden men and women are metaphors for false self. Second, the Tathāgata is also like this, but only combines the meaning of wooden men and women, and the other three can be understood. Third, \'If the Buddha Tathāgata\' onwards explains why, knowing it is false, does he still deceive those beings? If not guided by falsehood, falling into evil causes and effects, there is no way to get out. Now, guiding with falsehood, breaking their evil causes, then the thought of beings bound by causes is broken. Breaking their evil effects, then the thought of beings bound by effects is broken. This is called breaking the characteristic of beings. The breaking of the characteristic of beings is guided by this falsehood. Since the meaning of human, god, and infant is like this, the rest can be understood obviously. \'If among beings\' onwards, the third part explains the fruit of infant practice. If one generates the thought of beings among beings, then it is only an infant, not infant practice. Because one does not generate the thought of beings towards beings, one can break the characteristic of beings, that is, infant practice is accomplished, and because the practice is accomplished, one stops crying. Because the fruit is accomplished, one attains great Nirvāṇa. The text of attaining the fruit is so clear, but it has not been seen in ancient times, how is it? The Brahmacarya practice of the former sages establishes the fruit close to the first Bhumi (ground), now the infant practice establishes the fruit far to Nirvāṇa. Near and far manifest each other, do not generate biased attachments. Moreover, the first Bhumi also possesses permanence, bliss, self, and purity, and is also called great Nirvāṇa (etc.). \'Good man\' onwards, is the third part of the large section, summarizing the five lines in order. The text is divided into three parts: first, a summary; second, Kāśyapa understands; and third, the Buddha narrates, as the text shows.", "The Commentary on the Mahāparinirvāṇa Sūtra, Volume 19", "Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa Sūtra", "The Commentary on the Mahāparinirvāṇa Sūtra, Volume 20", "Composed by Dharma Master Zhang'an Ding of the Sui Dynasty", "Revised by Śramaṇa Zhanran of Tiantai in the Tang Dynasty", "Chapter on Virtuous Kings", "Yao Liang said that the five practices are brief, and the ten merits are extensive. One or two merits extensively explain the holy practice, and even ninety merits extensively explain the sick practice. Tai Changzong said, from the beginning to..." ] }
六廣前三行主對相應。后四廣后兩全不相應。光宅云。五行十德體一義異同是因善。起自外凡終於窮學。感後集果謂之為行。酬前習因謂之功德。是則行因德果。開善云。五行據淺十德據深。五行始於聞經終於初地。十德始於初地終金剛心。故品初則嘆不與聲聞辟支佛共。聞者驚怪。第六功德以金心為體。河西云。五行是涅槃因其趣深遠恐憚不修。故舉十德莊嚴獎勸令學。今皆不然。前兩家以廣略主對義不相應如其所說。光宅云。習因習果乃菩薩之位不關佛乘。開善云。行淺德深。文云第九功德初發五事悉得成就。此不應深。聖行以大涅槃心修。嬰兒行雲得大涅槃此那忽淺。河西云。是獎勸之語。獎勸則通何處不勸研其遺文。不與經會。皆不用之。今依經文菩薩當修五種之行行即是修。文云菩薩修行大涅槃經得十事功德豈非是證。前三聖行各說行果亦是于證其文則少。后十功德非不明修而證文多。其事顯故判行為修以德為證。就文為三。一佛明十功德。二高貴領解。三總結。初又二。一總唱十數。二別釋。初倡數為三。有對告倡數稱歎。初對告者光明遍照論外化廣。高貴德王辨內行深。又光明是般若。高貴是法身。德王是解脫。解脫攝法故如王。般若理周故遍照。法性尊極故高貴。三德具足以目一人。從德名人從人題
【現代漢語翻譯】 現代漢語譯本 六廣（六種廣義的修行）前三行主要針對相應（與佛性相應）。后四廣后兩全不相應（與佛性完全不相應）。 光宅（指光宅寺的僧人）說：『五行（五種修行）十德（十種功德）體性相同，意義不同，都是因善。』從外凡（指凡夫）開始，到窮學（指學習的終點）。感受後來的聚集的果報，稱之為行。酬謝之前的習因，稱之為功德。這就是行是因，德是果。 開善（指開善寺的僧人）說：『五行是淺顯的，十德是深奧的。五行開始於聽聞佛經，結束于初地（菩薩的第一個階位）。十德開始於初地，結束于金剛心（堅固不壞的菩提心）。』所以品初就讚歎不與聲聞（阿羅漢）辟支佛（緣覺）共有，聽聞者感到驚訝奇怪。第六功德以金剛心為體。 河西（指河西地區的僧人）說：『五行是涅槃（寂滅）之因，因為它的意義深遠，恐怕人們畏懼而不去修行。所以舉出十德來莊嚴獎賞勸勉人們去學習。』現在這些說法都不對。 前兩家的說法以廣略為主，但意義並不相應，就像他們所說的那樣。光宅說：『習因習果是菩薩的階位，與佛乘無關。』開善說：『行淺德深。』經文說第九功德初發五事悉得成就，這不應該是深奧的。 聖行以大涅槃心修，嬰兒行說得到大涅槃，這怎麼能說是淺顯的呢？河西說：『這是獎賞勸勉的話。』如果是獎賞勸勉，那麼哪裡不勸勉呢？研究他們的遺文，不符合經文的含義，都不能採用。 現在依據經文，菩薩應當修五種修行，行就是修。經文說菩薩修行大涅槃經，得到十種功德，難道不是證得嗎？前三聖行各自說了行果，也是證得，但經文較少。后十功德並非不說明修行而證得，而是經文很多，事情很明顯，所以判斷行為修，以德為證。 就經文來說，分為三部分。一、佛說明十功德。二、高貴德王領會理解。三、總結。初又分為二。一、總唱十數。二、別釋。初倡數為三。有對告倡數稱歎。初對告者，光明遍照論外化廣。高貴德王辨內行深。又光明是般若（智慧）。高貴是法身（佛的真身）。德王是解脫（從煩惱中解脫）。解脫攝法，所以像王。般若理周，所以遍照。法性尊極，所以高貴。三德具足，可以用來看一個人。從德命名，從人題名。
【English Translation】 English version The first three of the six broad practices mainly correspond to the inherent Buddha-nature. The latter four broad practices and the last two complete practices do not fully correspond to it. Guangzhai (referring to monks of Guangzhai Temple) said: 'The five practices (five types of practice) and ten virtues (ten types of merit) are the same in essence but different in meaning, and are all due to good causes.' Starting from the ordinary person (referring to ordinary beings), to the end of learning (referring to the end point of learning). Experiencing the accumulated results later is called practice. Repaying the previous habitual causes is called merit. This means that practice is the cause, and virtue is the result. Kaishan (referring to monks of Kaishan Temple) said: 'The five practices are shallow, and the ten virtues are profound. The five practices begin with hearing the scriptures and end at the first ground (the first stage of a Bodhisattva). The ten virtues begin at the first ground and end at the Vajra mind (the indestructible Bodhi mind).' Therefore, the beginning of the chapter praises that it is not shared with the Shravakas (Arhats) and Pratyekabuddhas (Self-Enlightened Ones), which surprises and puzzles the listeners. The sixth virtue takes the Vajra mind as its essence. Hexi (referring to monks of the Hexi region) said: 'The five practices are the cause of Nirvana (extinction), because its meaning is profound, and people may fear and not practice it. Therefore, the ten virtues are mentioned to adorn, reward, and encourage people to learn.' Now these statements are all incorrect. The previous two schools mainly focused on breadth and brevity, but the meanings do not correspond, as they said. Guangzhai said: 'Habitual causes and habitual results are the stages of a Bodhisattva and are not related to the Buddha-vehicle.' Kaishan said: 'Practice is shallow, and virtue is profound.' The scripture says that the ninth virtue, the initial five things are all accomplished, which should not be profound. The holy practice is cultivated with the Great Nirvana mind, and the infant practice says that one obtains Great Nirvana, how can this be said to be shallow? Hexi said: 'These are words of reward and encouragement.' If it is reward and encouragement, then where is there no encouragement? Studying their remaining writings, they do not conform to the meaning of the scriptures and cannot be adopted. Now, according to the scriptures, Bodhisattvas should cultivate five types of practice, and practice is cultivation. The scripture says that Bodhisattvas cultivate the Great Nirvana Sutra and obtain ten kinds of merits, is this not attainment? The previous three holy practices each spoke of the results of practice, which is also attainment, but there are fewer scriptures. The latter ten virtues do not fail to explain cultivation and attainment, but there are many scriptures, and the matter is very clear, so it is judged that practice is cultivation, and virtue is attainment. In terms of the scriptures, it is divided into three parts. First, the Buddha explains the ten virtues. Second, Noble Virtue King comprehends and understands. Third, summary. The first is further divided into two. First, generally chanting the ten numbers. Second, separate explanations. The initial chanting is divided into three. There are opposing statements, chanting numbers, and praise. The initial opposing statement is that the light illuminates everywhere, discussing the breadth of external transformation. Noble Virtue King distinguishes the depth of internal practice. Also, light is Prajna (wisdom). Noble is Dharmakaya (the true body of the Buddha). Virtue King is liberation (liberation from afflictions). Liberation encompasses the Dharma, so it is like a king. Prajna is all-encompassing, so it illuminates everywhere. The nature of Dharma is supremely honored, so it is noble. The three virtues are complete and can be used to view a person. Naming from virtue, naming from person.
品。次倡數者直倡十數不別列名。下別釋中一一出名。三稱歎者河西云。梵本云希有奇特。鈍根小智聞則驚怪。翻者略希奇但存九句。獨佛境界不與小共。言語道斷心行處滅故不可思議。深無底故驚。廣無邊故怪。不真故非內。不假故非外。分別智所不知故非難。泥洹智所不洎故非易。無色故非相。無心故非非相。無去來今故非世法。無邊無中故無相貌。絕四離百故世間所無。何等為十下。第二是歷別解釋。先徴起次正釋。即為十章。舊分此不同。冶城為兩週。初功德不聞而聞從淺至深。至第六功德金剛三昧為一週。第七功德又始發心至第十功德修三十七品見佛性為一週。開善作三週。初周如前。第七第八為二週。謂從善友生即是外緣第九第十為一週。由信心得即是因由。今謂若望法華明三週義。初法次譬后因緣。皆重說前義故言三週。今之功德名義永異豈同三週。今但為十。初文為三。先明五事。次論義。三結。初文又三。先標五章。次列。三別解。舊明五事為三慧。初一聞慧。次一思慧。后三是修慧。有云。初兩是聞思二慧。中間二是聞思功用。后一是修慧。興皇以初一是本后四相成。由聞得益益故斷疑疑除故直直故知秘。今明不然。三慧似道此文明證修大涅槃得十功德真證炳然。尚不得以別真道釋。何用小共似
道釋之去文逾遠。興皇以五法相由是亦不然。夫入證在懷非復前後說非行時。何況證時猶在次第。文明證得而作修解。文明不共而作共解。文明不聞聞而作從他聞解。文明不思議作思議解。文明秘密作顯露解。文明圓備作偏缺解。文明驚怪作尋常解。文明無差作差別解。文明中道作邊窮解。若依文者無十過失。不知何故拒抗佛經(云云)。私咨。後學請觀初德五法之文。不聞而聞猶參因相。聞已利益等四。全是果上之名。初既多立果名。餘九縱似修因。亦是正中之行。章安置多少之言意亦如是。乃至細尋九句之文。皆悉順於若修若證。故知凡諸釋經若尋文取義。若依義判文。不然則罔象消文必招眾失。三解五法文自為五。初釋不聞聞為三。標釋結。標不聞聞者。乃是圓證妙悟發解稱聞非他邊領。若從他聞即是聞聞何得是不聞聞。次所謂甚深下此即是釋。釋此圓聞。一聞一切聞不可具說。略舉三種。初不聞聞第一義諦。二不聞聞俗諦。三不聞聞真諦。此之三諦三法一心。非前非后不淺不深。故言不與聲聞辟支佛共二乘之人永不證中。故不與共亦不證俗復不與共。其雖證真不知真之秘密。亦不與共如此不共是故驚怪。乃至非是世法上所稱美正嘆於此。今初就不聞聞第一義中為二。初通列。次通釋。初列中。一佛性。二一體
【現代漢語翻譯】 現代漢語譯本： 道家和佛家的解釋離原文越來越遠。興皇認為五法相是由此造成的，但其實不是這樣。證悟在於內心體驗，而不是前後次第的解說，也不是修行過程中的某個階段。更何況證悟之時還存在次第之分呢？ 明明是證悟得來的，卻解釋成修證得來的；明明是不共之法，卻解釋成共法；明明是沒有聽聞而自證的，卻解釋成從他人處聽聞的；明明是不可思議的，卻解釋成可以思議的；明明是秘密的，卻解釋成顯露的；明明是圓滿具備的，卻解釋成偏頗殘缺的；明明是令人驚歎的，卻解釋成尋常普通的；明明是沒有差別的，卻解釋成有差別的；明明是中道的，卻解釋成邊見窮途。 如果按照經文來理解，就不會有以上十種過失。不知道為什麼有人要抗拒佛經（此處省略）。私下請教，後學想請教初德五法相的經文。『不聞而聞』還涉及到因相，『聞已利益』等四種，全是果位上的名稱。既然一開始就多立果位的名稱，其餘九種縱然像是修因，也是正道中的修行。章安置多少的說法，意思也是這樣。甚至仔細推敲九句經文，都完全順應于修行和證悟。所以說，凡是解釋經文的人，如果尋章摘句，或者按照自己的理解來判斷經文，不然就會像罔像一樣曲解經文，必定會招致很多過失。 現在解釋五法相的經文，分為五部分。首先解釋『不聞聞』，分為三部分：標示、解釋、總結。標示『不聞聞』，是指圓滿證悟，妙悟自發，理解通達，稱之為『聞』，而不是從他人那裡領受。如果從他人那裡聽聞，那就是『聞聞』，怎麼能說是『不聞聞』呢？ 其次，『所謂甚深』以下，就是解釋。解釋這種圓滿的『聞』。一聞一切聞，無法全部說盡，略舉三種。第一，『不聞聞』第一義諦（最高真理）。第二，『不聞聞』俗諦（世俗諦）。第三，『不聞聞』真諦（勝義諦）。這三種諦，三種法，一心之中，非前非后，不淺不深。所以說，不與聲聞（小乘羅漢）、辟支佛（緣覺）二乘之人共同，永遠無法證得中道，所以不與他們共同，也不證得俗諦，同樣不與他們共同。他們即使證得真諦，也不知道真諦的秘密，也不與他們共同，如此不共，所以感到驚怪。甚至不是世間法上所稱讚的，正是讚歎於此。現在首先就『不聞聞』第一義中，分為兩部分：先是總的列舉，然後是總的解釋。先列舉：一、佛性（Buddha-nature）。二、一體（Oneness）。
【English Translation】 English version: The interpretations of Daoism and Buddhism are increasingly diverging from the original texts. Xinghuang believed that the Five Dharmas (Five Aspects of Dharma) were the cause of this, but that's not actually the case. Enlightenment lies in inner experience, not in explanations of before and after, nor in a certain stage of the practice. Moreover, how can there still be a sequence of stages at the time of enlightenment? Clearly it is attained through enlightenment, but it is explained as attained through cultivation; clearly it is a unique Dharma (unique teaching), but it is explained as a common Dharma; clearly it is self-realized without hearing, but it is explained as hearing from others; clearly it is inconceivable, but it is explained as conceivable; clearly it is secret, but it is explained as revealed; clearly it is complete and perfect, but it is explained as partial and incomplete; clearly it is astonishing, but it is explained as ordinary and common; clearly there is no difference, but it is explained as having differences; clearly it is the Middle Way (the path between extremes), but it is explained as a one-sided and dead end. If one understands according to the scriptures, there will be no above ten faults. I don't know why some people resist the Buddhist scriptures (omitted here). I privately ask, the later learner would like to ask about the text of the Five Dharmas of Initial Virtue. 'Hearing without hearing' still involves the cause aspect, 'benefit after hearing' and the other four, are all names on the fruit position. Since many names of the fruit position are established at the beginning, the remaining nine, even if they seem like cultivating causes, are also practices in the right path. The saying of how much to arrange, the meaning is also like this. Even carefully scrutinizing the nine sentences of the scripture, they all completely conform to cultivation and enlightenment. Therefore, all those who interpret the scriptures, if they seek sentences and extract meanings, or judge the scriptures according to their own understanding, otherwise they will distort the scriptures like Wangxiang (a mythical water monster), and will inevitably incur many faults. Now explain the scripture of the Five Dharmas, divided into five parts. First explain 'hearing without hearing', divided into three parts: indication, explanation, and conclusion. Indicating 'hearing without hearing', refers to complete enlightenment, spontaneous wonderful enlightenment, understanding and penetration, called 'hearing', not receiving from others. If hearing from others, that is 'hearing hearing', how can it be said to be 'hearing without hearing'? Secondly, 'the so-called profound' below, is the explanation. Explain this complete 'hearing'. Hearing one is hearing all, cannot be fully stated, briefly list three kinds. First, 'hearing without hearing' the First Truth (ultimate truth). Second, 'hearing without hearing' the Conventional Truth (mundane truth). Third, 'hearing without hearing' the Ultimate Truth (absolute truth). These three truths, three dharmas, in one mind, neither before nor after, neither shallow nor deep. Therefore, it is said that it is not shared with the Sravakas (Arhats of the Small Vehicle), Pratyekabuddhas (Solitary Buddhas), the two vehicles, and they can never attain the Middle Way, so it is not shared with them, nor do they attain the Conventional Truth, also not shared with them. Even if they attain the Ultimate Truth, they do not know the secret of the Ultimate Truth, also not shared with them, so uncommon, so they feel astonished. It is not even praised in worldly laws, it is precisely praised here. Now, first, regarding 'hearing without hearing' in the First Truth, divided into two parts: first, a general listing, then a general explanation. First list: One, Buddha-nature (Buddha-nature). Two, Oneness (Oneness).
三寶。三四德。四涅槃常住。五如來涅槃。次通釋一一事中。無非中道甚深。凡二十句余亦如是。次從復有不聞聞一切外道經書下。是第二不聞。聞俗諦又二。初列俗諦法。二明秘密。初俗法者。然根本有三外道。各有經書此但列迦毗羅優婁佉。不明勒沙婆者略。又迦毗羅計一。即陰是我。優婁計二。異陰是我。勒沙婆計亦一亦二。亦即陰亦異陰。與二人略同故不說。復有十二部經去。是第三不聞。聞真諦法亦二。一聞真諦法。二聞秘密。皆言因此經而得聞之。即是圓證之義。毗佛略中。明三寶一體佛性常住涅槃。小乘所無是故除之。三結如文。次釋聞已利益者為三。標釋結。標證得之益。非是思慧之益。文云得近三菩提。思慧猶未發真豈近義耶。次釋為二。一略二廣。略中又二。先提緣由故言聽受。次顯真證是一心三智舉三譬。譬之真智照理。如鏡內凈。假智照事。如炬了外物。中智圓照。如日遍朗。而三番說者令人易解。證時一心俱得三智。二若有菩薩去。是廣明利益又二。初敘緣由。次歷四法。明益如文。不從他聞是真證之益。而能自知近三菩提故知非思慧明矣。三結如文。三釋斷疑心者為三。標釋結。標如文。前利益是內證斷疑。是外論去離亦稱智斷。明生暗滅雖前後互明同顯圓證功德故。舊云是聞思功能。
若小乘聞思何曾聞思佛性之義。若大乘聞思。未見佛性今作離斷之義。于證義便釋文為二。初略釋離二廣釋離。略有三番。初離名義兩疑。次離八倒之疑。三離權實之疑。初名義可見。次疑八倒云。疑佛涅槃是無常倒。次明常倒理須具八而文略。將三單對一雙是五種(云云)。涅槃四倒總別之殊。三疑有三下。離權實上疑。疑三乘是疑權。了眾生佛性是實理。須具列佛性今但互現。複次下二是廣離又三。一離眾多疑。以無常為首者。即離實法上疑。次複次色是我去。即是離假名上疑。三四重五逆下。是離依正兩報上疑。五逆四重就正報論重惡。有佛性無佛性就正報論極善。世界有邊無邊是依報。初如文。次假名中。云生死之法有始有終者。有始有終是邪外所計。內亦有之。一云生死都無終始十二因緣輪轉無際。二云無明一念即是其始。金剛後心即是其終。三云無始而有終。經云無始。無明即是無始。佛果即是有終。若定作三執即是爭論。真證之時即便得離。聽是經下三結如文。四釋慧心正直無曲亦三。標釋結。初標。前明內證三智外離諸疑未知何智。今標正直之智非是二邊。所以雙舉正直邪曲兩章。次釋出既識二邊正直自顯。菩薩修聖行時已能除凡夫二乘邪曲。當知五行是修曲見既除所見則正。當知十德是證明矣。釋
【現代漢語翻譯】 現代漢語譯本 若小乘的聞法和思考，何曾聞法和思考過佛性的意義？若是大乘的聞法和思考，在未見到佛性之前，就產生了斷滅的想法。對於證悟的意義，可以分為兩個方面來解釋經文：首先是簡略地解釋『離』，其次是詳細地解釋『離』。簡略的解釋有三個方面：首先是破除對於名相和意義的疑惑，其次是破除對於八顛倒的疑惑，再次是破除對於權巧和真實的疑惑。首先，名相和意義的疑惑顯而易見。其次，對於八顛倒的疑惑是這樣說的：懷疑佛陀的涅槃是無常的顛倒。接下來闡明常顛倒的道理，需要具備八種，但經文有所省略，將三種單獨的與一種成雙的相對，構成五種（此處省略具體內容）。涅槃的四種顛倒，有總相和別相的區別。第三，懷疑有三乘，是對於權巧方便的懷疑。瞭解眾生的佛性是真實的道理。需要全部列出佛性，現在只是互相顯現。接下來，第二部分是詳細地解釋『離』，又分為三個方面：一是破除眾多的疑惑，以無常為首的，就是破除對於實法的疑惑。其次，『色是我』，就是破除對於假名的疑惑。第三，『四重五逆』，是破除對於依報和正報的疑惑。五逆和四重罪業，是從正報的角度來說的極惡。有佛性和沒有佛性，是從正報的角度來說的極善。世界有邊還是無邊，是從依報的角度來說的。首先，就像經文所說的那樣。其次，在假名中，說生死之法有始有終，有始有終是邪門外道的想法，佛教內部也有這種說法。一種說法是生死根本沒有終始，十二因緣輪轉沒有邊際。另一種說法是無明一念就是開始，金剛後心就是終結。還有一種說法是無始而有終，經中說無始，無明就是無始，佛果就是有終。如果一定要執著于這三種說法，那就是爭論。真正證悟的時候，就能脫離這些爭論。聽這部經文，下面三句是總結，就像經文所說的那樣。第四，解釋慧心正直沒有邪曲，也分為三個部分：標示、解釋、總結。首先是標示。前面闡明了內證的三智，外離各種疑惑，但不知道是什麼智慧。現在標示正直的智慧，不是二邊的。所以同時舉出正直和邪曲兩方面。其次是解釋，既然認識了二邊，正直自然顯現。菩薩在修行聖行的時候，已經能夠去除凡夫和二乘的邪曲。應當知道五行是修行的，邪曲的見解既然去除，所見就是正直的。應當知道十德是證明啊。解釋完畢。
【English Translation】 English version If the Shravakayana (Small Vehicle) hears and contemplates, it has never heard or contemplated the meaning of Buddha-nature (Buddha-dhatu). If the Mahayana (Great Vehicle) hears and contemplates, before seeing Buddha-nature, it creates the meaning of annihilation. Regarding the meaning of realization, the text is explained in two aspects: first, a brief explanation of 'separation' (離, li); second, a detailed explanation of 'separation'. The brief explanation has three aspects: first, dispelling doubts about names and meanings; second, dispelling doubts about the eight inversions (八倒, bādǎo); third, dispelling doubts about provisional (權, quán) and real (實, shí). First, the doubts about names and meanings are obvious. Second, the doubts about the eight inversions are stated as follows: doubting that the Buddha's Nirvana (涅槃, nièpán) is the inversion of impermanence (無常倒, wúcháng dǎo). Next, clarifying the principle of the inversion of permanence (常倒, cháng dǎo) requires possessing eight aspects, but the text is abbreviated, pairing three single aspects with one dual aspect, forming five types (details omitted). The four inversions of Nirvana have differences in general and specific aspects. Third, doubting the Three Vehicles (三乘, sānshèng) is doubting the provisional. Understanding the Buddha-nature of sentient beings is the real principle. It is necessary to list all aspects of Buddha-nature, but now they only appear mutually. Next, the second part is the detailed explanation of 'separation', which is further divided into three aspects: first, dispelling numerous doubts, starting with impermanence, which is dispelling doubts about real dharmas. Second, 'form is me' (色是我, sè shì wǒ), which is dispelling doubts about provisional names (假名, jiǎmíng). Third, 'four heavy offenses and five rebellious acts' (四重五逆, sì chóng wǔ nì), which is dispelling doubts about the dependent reward (依報, yībào) and the retribution body (正報, zhèngbào). The five rebellious acts and four heavy offenses are extremely evil from the perspective of the retribution body. Having Buddha-nature or not having Buddha-nature is extremely good from the perspective of the retribution body. Whether the world has boundaries or not has boundaries is from the perspective of the dependent reward. First, as the text says. Second, in provisional names, saying that the dharma of birth and death has a beginning and an end, having a beginning and an end is the idea of heretics. There are also such sayings within Buddhism. One saying is that birth and death have no beginning or end at all, and the twelve links of dependent origination (十二因緣, shí'èr yīnyuán) revolve without limit. Another saying is that ignorance (無明, wúmíng) in one thought is the beginning, and the diamond-like mind (金剛後心, jīngāng hòu xīn) is the end. Still another saying is that there is a beginning without a beginning and an end. The sutra says there is no beginning, ignorance is the beginning, and Buddhahood (佛果, fóguǒ) is the end. If one insists on these three views, that is contention. At the time of true realization, one can be free from these contentions. Hearing this sutra, the following three sentences are a summary, as the text says. Fourth, explaining that the wisdom mind (慧心, huìxīn) is upright and without crookedness is also divided into three parts: indication, explanation, and conclusion. First is the indication. The previous explanation clarified the three wisdoms (三智, sānzhì) of inner realization and separated from various doubts externally, but it is not known what wisdom it is. Now it indicates the wisdom of uprightness, which is not of the two extremes. Therefore, both uprightness and crookedness are mentioned. Second is the explanation. Since the two extremes are recognized, uprightness naturally appears. When a Bodhisattva (菩薩, púsà) practices the holy conduct, he is already able to remove the crookedness of ordinary people and the Two Vehicles (二乘, èrshèng). It should be known that the five practices are cultivation, and since crooked views are removed, what is seen is upright. It should be known that the ten virtues are proof. The explanation is complete.
聲聞曲見如文。三修行如是下結可解。五釋秘密義亦三。標釋結。初能知者標也。前無二邊邪曲而有正直中道之慧。此慧能知深密之義。次釋中為三。一果深密。二因深密。三不思議深密。初所謂下。即是如來大般涅槃即果深密。次一切下是約因。三複次下。約不思議。實無有我而於未來不失業果下二句。此寄無而言有。次諸業下四句。寄有而言無。寄有無而言非有非無。寄非有非無而言有無不可思議。不可思議復不可思議。玄而復玄約不思議而論深密。爾時光明下。第二論義為四。一德王論。二琉光論。三無畏論。四德王重論。初為兩。先問次嘆。問為兩。初領旨仰非。二正難。上雖說。五事今正難初事。凡作三雙。初一雙作奪門。次作縱門。三作況門。初奪門為兩。先法次譬。法說為三。初通約有無奪。次正就不聞聞奪。三結。初有無奪又二。初奪次遮。初文奪分使成兩次無不應下。遮生滅不得作一。次如其下。就不聞聞奪。三世尊若不下正結。先結定成兩。次云何下結定不應。一譬如下。是第二譬說先譬次合。譬中奪凡累三譬。至是住相何因有去。去既未至所以須去。生已生故故不更生。若其不生即不生。不生不得不得例爾。皆定奪為兩。次聞已下。合譬不得為一譬中無不一譬。但是開合互現耳。從世尊若不聞
【現代漢語翻譯】 現代漢語譯本 聲聞曲見如文。（聲聞：聽聞佛陀教誨而證悟的修行者；曲見：錯誤的見解）三種修行如下，（三修行：指戒、定、慧三種修行）下文的總結可以理解。五種解釋秘密義也有三種：標示、解釋、總結。首先，『能知者』是標示。先前沒有二邊的邪曲，而有正直中道的智慧。這種智慧能夠了解深奧秘密的意義。 其次，解釋分為三部分：一是果深密，二是因深密，三是不思議深密。首先，『所謂下』，指的是如來的大般涅槃，即果深密。其次，『一切下』是關於因的。第三，『複次下』，是關於不可思議。實際上沒有『我』，但在未來不會失去業果，下兩句是借用『無』來說『有』。其次，『諸業下』四句，是借用『有』來說『無』。借用『有無』來說『非有非無』。借用『非有非無』來說『有無不可思議』。不可思議又不可思議。玄妙又玄妙，是借用不可思議來論述深密。 當時光明下，第二部分是論義，分為四部分：一是德王論，二是琉光論，三是無畏論，四是德王重論。首先是德王論，分為兩部分：先是提問，然後是讚歎。提問分為兩部分：一是領會旨意但表示懷疑，二是正式提問。上面雖然說了五件事，現在正式提問第一件事。總共分為三對。第一對是作奪門（否定），其次是作縱門（肯定），第三是作況門（比況）。 首先，奪門分為兩部分：先是法說（直接闡述佛法），然後是譬喻。法說分為三部分：一是通約有無來否定，二是就『不聞』和『聞』來否定，三是總結。首先，有無的否定又分為兩部分：先是否定，然後是遮止。首先，文中的否定分為使成兩次，『無不應下』，遮止生滅不得作為一體。其次，『如其下』，是就『不聞』和『聞』來否定。第三，『世尊若不下』是正式總結。先總結確定成兩部分，其次，『云何下』總結確定不應該。一是譬如下，是第二譬喻，先譬喻后合說。譬喻中否定凡夫累積的三種譬喻。到『是住相何因有去』，去既然未到所以需要去。生已經生了，所以不再生。如果它不生，就是不生。不生不得，不得也一樣。都是確定否定為兩部分。其次，『聞已下』，合譬不得作為一體，譬喻中沒有不一樣的譬喻，只是開合互相顯現而已。從『世尊若不聞』開始。
【English Translation】 English version The distorted views of the Śrāvakas (Śrāvakas: disciples who attain enlightenment by hearing the Buddha's teachings) are as described in the text. The three trainings (three trainings: morality, concentration, and wisdom) are as follows, and the conclusion below can be understood. The five explanations of the secret meanings also have three parts: indication, explanation, and conclusion. First, 'the one who can know' is the indication. Previously, there were no crooked views of the two extremes, but there was the wisdom of the straight middle path. This wisdom can understand the profound secret meanings. Second, the explanation is divided into three parts: first, the secret of the result; second, the secret of the cause; and third, the secret of the inconceivable. First, 'what is called below' refers to the Tathāgata's (Tathāgata: 'Thus Gone One', an epithet of the Buddha) Great Parinirvana (Parinirvana: the ultimate state of liberation), which is the secret of the result. Second, 'everything below' is about the cause. Third, 'furthermore below' is about the inconceivable. In reality, there is no 'self', but in the future, the consequences of karma will not be lost; the following two sentences use 'non-existence' to speak of 'existence'. Second, the four sentences of 'all karmas below' use 'existence' to speak of 'non-existence'. Using 'existence and non-existence' to speak of 'neither existence nor non-existence'. Using 'neither existence nor non-existence' to speak of 'existence and non-existence are inconceivable'. Inconceivable and again inconceivable. Mysterious and again mysterious, it uses the inconceivable to discuss the secret. At that time, the light below, the second part is the discussion, divided into four parts: first, the discussion of King Virtue; second, the discussion of Lapis Lazuli Light; third, the discussion of Fearlessness; and fourth, the repeated discussion of King Virtue. First is the discussion of King Virtue, divided into two parts: first is the question, then the praise. The question is divided into two parts: first, understanding the meaning but expressing doubt; second, formally questioning. Although the five things were mentioned above, now formally question the first thing. In total, it is divided into three pairs. The first pair is to make a negation (denial), the second is to make an affirmation (affirmation), and the third is to make a comparison (comparison). First, the negation is divided into two parts: first is the Dharma talk (directly explaining the Dharma), then the analogy. The Dharma talk is divided into three parts: first, generally denying existence and non-existence; second, denying based on 'not hearing' and 'hearing'; and third, summarizing. First, the negation of existence and non-existence is divided into two parts: first is negation, then is prevention. First, the negation in the text is divided into making it twice, 'nothing should not be below', preventing birth and death from being regarded as one. Second, 'as it is below' is denying based on 'not hearing' and 'hearing'. Third, 'World Honored One, if not below' is the formal summary. First, summarize and determine to be two parts, second, 'how below' summarizes and determines that it should not be. One is the analogy below, which is the second analogy, first the analogy and then the combination. In the analogy, deny the three analogies accumulated by ordinary people. To 'what cause is there for the dwelling phase to go', since going has not arrived, it needs to go. Birth has already occurred, so it is no longer born. If it is not born, it is not born. Not born is not possible, not possible is the same. All are determined to be denied as two parts. Second, 'having heard below' combines the analogy and cannot be regarded as one, there is no different analogy in the analogy, only opening and closing appear mutually. Starting from 'World Honored One, if not hearing'.
聞下。第二一雙。是縱難。難有三。初縱眾生有三縱一徴。次縱佛果有一縱一徴。三更結兩縱如文。從世尊凡是色者下。第三一雙。是況難前就色聲況。次就三世況。初文者障內色可見。障外不可見。粗可見。細不可見。質柱一邊見。余邊不見。世間之色尚有可見不可見。況涅槃微妙云何可見。聲亦類爾。次三世者。三世有為尚不可見。涅槃無為何可見聞。爾時世尊下第二嘆答。舊云。稱歎此非是答。今明亦是答。其以定相難佛明幻等豈可得定眾疑皆息是為嘆答。琉璃光光來非青見青。非黃見黃。豈非不聞而聞。即是瑞答。后琉璃光答問即兼答。德王無疑為眾興問。凡此三答三答三根釋然。河西亦言嘆是總答下別答。時大眾中下。第二琉璃光論義為二。一從遠來。二至已論義。初又二。先現來相。次正明來。初現相中先放光。次問答。初放光者。乃是奇異。仍釋前問名為瑞答以示來相。放光是光體。大眾遇光是光用。師子王定即自在定。跡既自在乃顯光體不可思議(云云)。爾時文殊下。二問答又二。先明其本。次明其跡。初本又二。先無言辯本。次寄言辯本。初四菩薩相問皆默者。一顯諸法無言。二顯此疑應從文殊得解故餘人不答。文殊問佛佛默然。眾見佛默答咸謂文殊玄解。所以迦葉復問文殊文殊又默。眾謂迦葉
【現代漢語翻譯】 現代漢語譯本 聽聞如下。第二十一雙，是縱難。難有三種。首先，縱容眾生有三種縱容，一種徵兆。其次，縱容佛果有一種縱容，一種徵兆。第三，進一步總結兩種縱容，如經文所示。從『世尊，凡是色者』開始。第三十一雙，是比況難，前面就色、聲進行比況，然後就三世進行比況。最初的經文說，被遮蔽的色，在遮蔽內可見，在遮蔽外不可見；粗大的可見，細微的不可見；柱子的一邊可見，另一邊不可見。世間的色尚且有可見和不可見，更何況涅槃（Nirvana，寂滅）微妙，怎麼可能可見呢？聲音也類似這樣。其次，三世的有為法尚且不可見，涅槃的無為法怎麼可能被看見或聽見呢？ 『爾時世尊』以下是第二種讚歎回答。舊的說法認為，這是稱讚，不是回答。現在說明這也是回答。因為用定相來為難佛陀，佛陀闡明幻化等，怎麼可能得到定相呢？大眾的疑惑都消除了，這就是讚歎回答。琉璃光的光芒到來，不是因為青色才看見青色，不是因為黃色才看見黃色，難道不是不聞而聞嗎？這就是瑞相回答。後面的琉璃光回答問題，就兼顧了回答。德王（Virtue King）沒有疑惑，為大眾提出問題。總而言之，這三種回答使三種根器的人都釋然了。河西也說，讚歎是總的回答，下面是分別回答。 『時大眾中』以下，第二部分是琉璃光論義，分為兩個部分。第一部分是從遠處而來，第二部分是到達后論義。第一部分又分為兩個部分。首先是顯現到來的相狀，其次是正式說明到來。最初顯現相狀中，先是放光，然後是問答。最初的放光，是一種奇異的現象，仍然解釋了前面的問題，稱為瑞相回答，以顯示到來的相狀。放光是光體的作用，大眾遇到光是光的作用。師子王定（Lion King Samadhi）就是自在定（Self-Mastery Samadhi），既然行跡自在，就顯示光體的不可思議。 『爾時文殊』以下，第二部分是問答，又分為兩個部分。首先是闡明其根本，其次是闡明其行跡。最初的根本又分為兩個部分。首先是無言的辯論根本，其次是寄託言語的辯論根本。最初的四位菩薩相互詢問都沉默不語，一是顯示諸法不可言說，二是顯示這個疑問應該從文殊（Manjusri，文殊菩薩）那裡得到解答，所以其他人不回答。文殊詢問佛陀，佛陀也沉默不語，大眾看到佛陀沉默回答，都認為文殊的理解玄妙。所以迦葉（Kasyapa，迦葉尊者）又問文殊，文殊又沉默不語，大眾認為迦葉（Kasyapa，迦葉尊者）
【English Translation】 English version Heard as follows. The twenty-first pair is the difficulty of indulgence. There are three difficulties. First, indulging sentient beings has three indulgences and one sign. Second, indulging the Buddha-fruit has one indulgence and one sign. Third, further conclude the two indulgences as the text states. Starting from 'World Honored One, all that is form'. The thirty-first pair is the difficulty of analogy, first using form and sound as analogies, then using the three times as analogies. The initial text says that the obscured form is visible within the obscuration, and invisible outside the obscuration; the coarse is visible, and the subtle is invisible; one side of the pillar is visible, and the other side is invisible. Even worldly forms have visible and invisible aspects, how much more so is Nirvana (Nirvana, extinction) subtle, how can it be visible? Sound is similar to this. Second, the conditioned dharmas of the three times are still invisible, how can the unconditioned dharma of Nirvana be seen or heard? 'At that time, the World Honored One' and below is the second praise-answer. The old saying believes that this is praise, not an answer. Now it is explained that this is also an answer. Because using fixed characteristics to challenge the Buddha, the Buddha clarifies illusion and so on, how can fixed characteristics be obtained? The doubts of the masses are all eliminated, this is the praise-answer. The light of lapis lazuli (Vaiḍūrya, lapis lazuli) arrives, not seeing blue because of blue, not seeing yellow because of yellow, is it not hearing without hearing? This is the auspicious sign answer. The subsequent answer to the question of lapis lazuli (Vaiḍūrya, lapis lazuli) also takes into account the answer. Virtue King (Virtue King) has no doubts and raises questions for the masses. In short, these three answers make people of the three roots relieved. Hexi also said that praise is the general answer, and the following is the separate answer. 'At that time, in the great assembly' and below, the second part is the debate on lapis lazuli (Vaiḍūrya, lapis lazuli), divided into two parts. The first part is coming from afar, and the second part is debating after arriving. The first part is further divided into two parts. First, manifesting the appearance of arrival, and second, formally explaining the arrival. In the initial manifestation of appearance, first there is the emission of light, and then there is question and answer. The initial emission of light is a strange phenomenon, still explaining the previous question, called the auspicious sign answer, to show the appearance of arrival. The emission of light is the function of the light body, and the masses encountering the light is the function of the light. Lion King Samadhi (Lion King Samadhi) is Self-Mastery Samadhi (Self-Mastery Samadhi), since the traces are free, it shows the inconceivable nature of the light body. 'At that time, Manjusri (Manjusri, Manjusri Bodhisattva)' and below, the second part is question and answer, further divided into two parts. First, clarifying its root, and second, clarifying its traces. The initial root is further divided into two parts. First, the root of wordless debate, and second, the root of debate entrusted to words. The initial four Bodhisattvas asking each other all remain silent, one is to show that all dharmas are unspeakable, and two is to show that this doubt should be answered by Manjusri (Manjusri, Manjusri Bodhisattva), so others do not answer. Manjusri (Manjusri, Manjusri Bodhisattva) asks the Buddha, and the Buddha also remains silent, the masses see the Buddha's silent answer, and all think that Manjusri's (Manjusri, Manjusri Bodhisattva) understanding is profound. Therefore, Kasyapa (Kasyapa, Kasyapa) asks Manjusri (Manjusri, Manjusri Bodhisattva) again, and Manjusri (Manjusri, Manjusri Bodhisattva) remains silent again, the masses think that Kasyapa (Kasyapa, Kasyapa)
已解。如是傳傳乃至五百。爾時世尊下。第二寄言明本。先問次答。凡有七番。前六皆破定相次一明因緣。私謂此因緣答是破是立。因滅無明即是破也。如前皆默熾然菩提即是立也。如後世俗又前是自行破立故眾皆默。后是為他破立故答。光緣故知光之本者莫逾菩提之燈。是故此光非色現色從真起應。自彼而來放光召機故非現而現。問菩薩放光豈是常住。一云藉彼佛力故有常光。二云彼菩薩是佛自有此光。佛言文殊下。第二辨光跡。亦有問答。佛言莫入即止其本。應以世諦宜明其跡。跡文為三。初此述彼土。次彼述此土。三明菩薩欲來。爾時琉光下。第二彼菩薩正來。非彼佛不能答示佛道同。欲生此土善滅此土惡令見性得道。是故遣來。問若諸佛道同彼土遣來此應遣往。答亦應遣往但略不說。又隨化主所舉此佛舉彼菩薩故菩薩來彼亦應舉。此但略不舉。問迦葉好世不說此經。今佛惡世對治無常故說常經。滿月如來亦出好世何以說之。問難皆與德王同耶。答常治無常其土應無。若逗常機任理而說是故云同。並云昔所不聞而今得聞可非對治。又迦葉如來亦有常機何故不說。今解不爾彼土雖無對治之說亦二悉說迦葉亦爾。爾時世尊問下。第二至已論義為二。初旁論去來。二正問上義。初文者。然問答前後隨緣不定。此中佛先
問次菩薩問。此中旁論與純陀異。上文對佛而文殊旁難。即是人旁而法不旁。此中正應問不聞聞而問去來。即是法旁而人不旁。佛問意者。汝見諸法有去來故來無去來故來。琉光答十番。初兩就前境明無來。后八番約迷悟。悟無去來。迷有去來。琉光明理不去來而跡有去來。迷悟亦爾。兼答高貴不聞而聞。世尊且置下。正論義為四。一請許二問答三重研四結難。請許如文。次琉光下問若具足問應如德王三雙六隻。此中直問聞所不聞。凡有三異。一德王問廣琉光問略。二德王問證琉光問修。三德王問不聞聞。琉光問聞所不聞。云何會通。解云琉光在本土亦作三雙之問。眾已聞廣是故但略。德王通問五行之證。證是內悟不由外聞故言不聞聞。琉光問證中之修即是天行。天行任運唸唸增明故言聞所不聞。詞異理同(云云)。佛答為二。初緣起。二正答。初緣起中二。有讚許誡聽許有六句似如六度而不次第。汝欲盡海我能善說此約精進許。拔毒箭此約戒度許。慧炬照明此約般若許其問不聞聞。佛許汝于佛性未得明瞭我有慧炬能為照明。當知廣說不聞聞即廣佛性。上文云云何不聞聞得聞常樂我凈復是其義。若琉光問與德王同琉光得了因高貴亦然。下文云我因是事即得悟解一句半句得見佛性入大涅槃。若不聞聞是佛性者三句。云何
不聞聞是了因。聞不聞是緣因。不聞不聞是正因。聞聞是境界。又是因性。聞不聞是因因性(云云)。例來不來生不生至不至等亦復如是。作船師此約忍度許。生赤子心此約禪度許。惠施此約檀度許。次諦聽去。是誡聽又二。初誡未聞。次誡聞已。誡未聞有三。諦聽令不覆器。善思令不漏器。念之令不污器。不覆故能受。不漏故不失。不污故堪飲。誡聞已亦三。初三事誡覆。次二事誡漏。次五事誡污。初標覆次釋覆。當生敬信標法。至心聽受標已。恭敬尊重標師。莫求其過釋覆法。莫起三毒釋覆已。不觀種姓釋覆師。若無三事即器不覆。從既聞法已下二是誡漏。莫生驕慢去是勿漏生死。亦莫生念去勿漏涅槃。無此二邊即是不漏。從於佛法僧去。誡勿污一勿污一體。二勿污四德。三勿污大乘。四勿污無住。五勿污法相。若作別體污即不能尊師。若起四倒污即不能尊法。若起小乘住著生貪污即不能尊自。無此五失即是不污。凡行十法結是至心(云云)。問琉光放光光即常住安被斯誡。答椎堪叩物寄聖誡凡。善男子有不聞聞下。第二正答即為二。初約不聞聞四句。次廣開不生生兩番四句。南方舊解。初四句是法說。后兩四句是譬說。地論人。初四句是教相。次二是證相。觀師云。諸四句無異為逗三根三番說之。舊解。初番四
【現代漢語翻譯】 現代漢語譯本 『不聞聞』是了因（究竟的原因）。『聞不聞』是緣因（輔助的原因）。『不聞不聞』是正因（根本的原因）。『聞聞』是境界，又是因性（原因的性質）。『聞不聞』是因因性（原因的原因的性質），等等。例如『來不來』、『生不生』、『至不至』等等，也是如此。 如果（有人）將自己比作船師，這是從忍辱的角度來說的。如果（有人）生起赤子之心，這是從禪定的角度來說的。如果（有人）行惠施，這是從佈施的角度來說的。接下來仔細聽講。 這是告誡聽法，又分為兩部分。首先是告誡未聞法者，其次是告誡已聞法者。告誡未聞法者有三點：專心聽講，使之像不倒扣的器皿；善於思考，使之像不漏水的器皿；記住內容，使之像不被污染的器皿。不倒扣才能接受，不漏水才能不遺失，不被污染才能飲用。 告誡已聞法者也有三點。首先用三件事告誡不要倒扣（覆器），其次用兩件事告誡不要漏水（漏器），再次用五件事告誡不要污染（污器）。首先標出『倒扣』，然後解釋『倒扣』。當生起敬畏和信心，這是標出對法的尊重。至誠聽受，這是標出對自己的尊重。恭敬尊重老師，這是標出對老師的尊重。不要尋求老師的過失，這是解釋不要倒扣法。不要生起貪嗔癡三毒，這是解釋不要倒扣自己。不要觀察老師的種姓，這是解釋不要倒扣老師。如果沒有這三件事，就是器皿沒有倒扣。 從『既聞法已』以下，是告誡不要漏水。不要生起驕慢，這是不要漏掉生死。也不要生起（對涅槃的）執念，這是不要漏掉涅槃。沒有這兩種極端，就是不漏水。 從『于佛法僧』開始，是告誡不要污染。一，不要污染一體（佛法僧一體）。二，不要污染四德（常樂我凈）。三，不要污染大乘。四，不要污染無住（不住于任何事物）。五，不要污染法相。如果將佛法僧視為不同的個體，就是污染，就不能尊重老師。如果生起四顛倒（以無常為常，以無樂為樂，以無我為我，以不凈為凈），就是污染，就不能尊重法。如果生起小乘的執著和貪婪，就是污染，就不能尊重自己。沒有這五種過失，就是沒有污染。總而言之，奉行十法，結論是至誠之心。 問：琉璃光（佛的光明）放出光明，光明就是常住的，安住於此告誡嗎？答：錘子可以敲擊物體，聖人的告誡寄託于凡俗的事物。善男子，從『有不聞聞下』開始，第二部分是正式回答，分為兩部分。首先是不聞聞的四句，其次是廣泛展開不生生的兩番四句。南方舊的解釋認為，最初的四句是法說，後面的兩番四句是譬喻。地論的人認為，最初的四句是教相，後面的兩句是證相。觀師認為，所有的四句沒有區別，是爲了適應三種根器的人而說的。舊的解釋認為，最初的一番四句...
【English Translation】 English version 'Not hearing hearing' is the Hetu-phala (the ultimate cause). 'Hearing not hearing' is the Adhipati-pratyaya (the supporting cause). 'Not hearing not hearing' is the Samanantara-pratyaya (the immediate cause). 'Hearing hearing' is the realm and also the nature of the cause. 'Hearing not hearing' is the cause of the cause nature, and so on. For example, 'coming not coming,' 'being born not being born,' 'arriving not arriving,' and so on, are also like this. If (someone) compares themselves to a shipwright, this is from the perspective of forbearance. If (someone) gives rise to the mind of a newborn child, this is from the perspective of Dhyana (meditation). If (someone) practices generosity, this is from the perspective of Dana (giving). Next, listen carefully. This is an admonition to listen to the Dharma, and it is divided into two parts. First, there is the admonition to those who have not heard the Dharma, and second, there is the admonition to those who have already heard the Dharma. There are three points in the admonition to those who have not heard the Dharma: listen attentively, so that it is like a vessel that is not overturned; think well, so that it is like a vessel that does not leak; remember the content, so that it is like a vessel that is not defiled. Not overturning allows one to receive, not leaking allows one not to lose, and not being defiled allows one to drink. There are also three points in the admonition to those who have already heard the Dharma. First, use three things to admonish against overturning (the vessel). Second, use two things to admonish against leaking (the vessel). Third, use five things to admonish against defiling (the vessel). First, point out 'overturning,' and then explain 'overturning.' When reverence and faith arise, this marks respect for the Dharma. Listening with sincerity marks respect for oneself. Respecting the teacher marks respect for the teacher. Do not seek the teacher's faults, this explains not overturning the Dharma. Do not give rise to the three poisons of greed, hatred, and delusion, this explains not overturning oneself. Do not observe the teacher's lineage, this explains not overturning the teacher. If there are not these three things, then the vessel is not overturned. From 'having already heard the Dharma' onwards, this is the admonition against leaking. Do not give rise to arrogance, this is not leaking Samsara (birth and death). Also, do not give rise to attachment (to Nirvana), this is not leaking Nirvana. Without these two extremes, there is no leaking. From 'in the Buddha, Dharma, and Sangha' onwards, this is the admonition against defiling. One, do not defile the oneness (of Buddha, Dharma, and Sangha). Two, do not defile the four virtues (eternity, bliss, self, and purity). Three, do not defile the Mahayana (Great Vehicle). Four, do not defile non-abiding (not dwelling on anything). Five, do not defile the Dharma characteristics. If the Buddha, Dharma, and Sangha are regarded as different entities, this is defilement, and one cannot respect the teacher. If the four inversions (regarding impermanence as permanence, suffering as bliss, no-self as self, and impurity as purity) arise, this is defilement, and one cannot respect the Dharma. If the attachment and greed of the Hinayana (Small Vehicle) arise, this is defilement, and one cannot respect oneself. Without these five faults, there is no defilement. In short, practicing the ten Dharmas concludes with a sincere heart. Question: Does the light of lapis lazuli (the Buddha's light) emit light, and is the light permanent, abiding in this admonition? Answer: A hammer can strike objects, and the admonitions of the sages are entrusted to mundane things. Good man, from 'having not heard hearing' onwards, the second part is the formal answer, divided into two parts. First, there are the four sentences of 'not hearing hearing,' and second, there is the extensive unfolding of the two sets of four sentences of 'not being born being born.' The old southern interpretation believes that the first four sentences are Dharma speech, and the latter two sets of four sentences are metaphors. The people of the Treatise on the Stages of Yoga Practice believe that the first four sentences are the teachings, and the latter two sentences are the signs of realization. The teacher Guan believes that all the four sentences are no different, and are spoken in three ways to accommodate people of three capacities. The old interpretation believes that the first set of four sentences...
句諸師不同。一師約二諦云不聞聞即真為俗故真得有聞。不聞不聞此但真諦絕無見聞。聞不聞即俗為真無所聞也。聞聞但是俗中有于見聞。一師約真應不聞聞者法身起應。不聞不聞法身嶷然。聞不聞者攝應還真。聞聞應跡聞見。一師約生死涅槃。涅槃真寂不聞不聞有感便應。不聞而聞生死紛紏。若能修道則聞不聞。若不修道常是聞聞。一師云。聞聞四句非是正意。後重研不生四句方是正意。宜就不生等解。不聞不聞是涅槃無始無終。不生生是涅槃無始而始。生不生是涅槃無終而終。生死亦然。生生是生死無始無終。不生生是無始而始。生不生是無終而終(云云)。今謂義皆不然。何者此三番四句圓冠諸法靡不該通。用圓釋經猶懼不會安得偏作若教行證法譬解耶。非但方不會圓兼復屠割傷體。又一師依於一諦以釋四句。雖言親密彌益疏遺。況作二諦疣累轉多。真應生死涅槃等二亦復如是。況作生生等三句解者損失事深。況作互無只是小乘少分意耳不關大道。今皆不用。又此十事皆是內證。德王難不聞聞。琉光難聞不聞。二詞雖異而同問證。答正廣明四句。若欲釋之千涂萬轍同顯斯證猶懼不當。而諸師蓬飛野外蓱流海表。偏據事相執一害諸。非但乖圓永不聞證若以四句通釋諸義觸處皆通欲解初四句應扶佛語。佛雖答證意在
【現代漢語翻譯】 現代漢語譯本： 各家法師的解釋不同。一位法師根據二諦（Two Truths，佛教哲學中的真諦和俗諦）解釋說：『不聞聞』（Not hearing hearing）即是真諦，因為俗諦才會有聽聞，所以真諦才能有聽聞。『不聞不聞』（Not hearing not hearing）只是真諦，完全沒有見聞。『聞不聞』（Hearing not hearing）即是以俗諦為真諦，沒有什麼可聽聞的。『聞聞』（Hearing hearing）只是在俗諦中才有見聞。 另一位法師根據真應（True Response，佛的法身和應身）解釋說：『不聞聞』是法身（Dharmakaya，佛的法身）起應化。『不聞不聞』是法身寂然不動。『聞不聞』是攝應歸真。『聞聞』是應化之跡的聞見。 還有一位法師根據生死涅槃（Samsara and Nirvana，輪迴和涅槃）解釋說：涅槃是真寂，『不聞不聞』，有感應才會起應。『不聞而聞』是生死紛擾。如果能夠修道，就是『聞不聞』。如果不修道，常常是『聞聞』。 又有一位法師說：『聞聞』這四句不是正意。後來重新研究，認為『不生』四句才是正意。應該就『不生』等來解釋。『不聞不聞』是涅槃，無始無終。『不生生』是涅槃，無始而始。『生不生』是涅槃，無終而終。生死也是這樣。『生生』是生死，無始無終。『不生生』是無始而始。『生不生』是無終而終（等等）。 我認為這些解釋都不對。為什麼呢？因為這三番四句（Three sets of four phrases）圓滿地涵蓋了一切法，沒有不包括的。用圓融的觀點來解釋經典，還怕不能理解，怎麼能偏執地當作若教行證法譬解呢？這不僅是方不能會圓，而且是割裂經文，傷害了經文的整體性。又有一位法師依據一諦來解釋四句，雖然說得親切，卻更加疏遠了經義。何況是作二諦的解釋，更是增加了累贅。真應、生死、涅槃等二諦的解釋也是這樣。何況是作『生生』等三句的解釋，損失的意義更深。何況是作互無的解釋，只是小乘（Hinayana，小乘佛教）少分的意旨，不關大道（Mahayana，大乘佛教）。我現在都不採用。 而且這十件事都是內證（Inner realization，內在的證悟）。德王（King of Virtue）難於『不聞聞』，琉光（Lapis Lazuli Light）難於『聞不聞』。這兩個詞雖然不同，但都是在問證悟。回答時應該廣明四句。如果要解釋它，千條萬路都可以顯明這個證悟，還怕不恰當。而各位法師卻像蓬草一樣在野外飛散，像浮萍一樣在海面漂流，偏執於事相，執一而害諸。這不僅是違背了圓融的教義，而且永遠不能證悟。如果用四句來通釋諸義，觸處皆通。要解釋最初的四句，應該扶助佛語。佛雖然回答了證悟，但意在...
【English Translation】 English version: The interpretations of various teachers differ. One teacher, based on the Two Truths (Satya-dvaya, the conventional and ultimate truths in Buddhist philosophy), explains: 'Not hearing hearing' is the ultimate truth because the conventional truth is where hearing exists, hence the ultimate truth can have hearing. 'Not hearing not hearing' is simply the ultimate truth, completely devoid of seeing and hearing. 'Hearing not hearing' is taking the conventional truth as the ultimate truth, with nothing to be heard. 'Hearing hearing' is merely the existence of seeing and hearing within the conventional truth. Another teacher, based on True Response (Satya-pratisarana, the true and responsive bodies of the Buddha), explains: 'Not hearing hearing' is the Dharmakaya (Buddha's body of essence) initiating a response. 'Not hearing not hearing' is the Dharmakaya remaining still and unmoving. 'Hearing not hearing' is retracting the response back to the true essence. 'Hearing hearing' is the seeing and hearing of the traces of the response. Yet another teacher, based on Samsara and Nirvana (the cycle of birth and death and liberation), explains: Nirvana is true stillness, 'Not hearing not hearing'; a response arises only when there is a stimulus. 'Not hearing but hearing' is the turmoil of Samsara. If one can cultivate the path, it is 'Hearing not hearing'. If one does not cultivate the path, it is always 'Hearing hearing'. Still another teacher says: The four phrases of 'Hearing hearing' are not the correct meaning. Later, after re-examining, they believe that the four phrases of 'Not arising' are the correct meaning. One should interpret based on 'Not arising' and so on. 'Not hearing not hearing' is Nirvana, without beginning or end. 'Not arising arising' is Nirvana, without beginning but with a beginning. 'Arising not arising' is Nirvana, without end but with an end. Samsara is also like this. 'Arising arising' is Samsara, without beginning or end. 'Not arising arising' is without beginning but with a beginning. 'Arising not arising' is without end but with an end (etc.). I believe these interpretations are all incorrect. Why? Because these three sets of four phrases (Tri-catushkoti) completely encompass all dharmas (phenomena), without excluding anything. Using a comprehensive perspective to interpret the sutras, one is still afraid of not understanding; how can one be biased and treat it as if it were a teaching, practice, realization, dharma, analogy, or explanation? This is not only failing to reconcile the square with the circle, but also dissecting the sutra and harming its integrity. Furthermore, another teacher relies on one truth to interpret the four phrases; although the explanation is intimate, it further distances itself from the meaning of the sutra. Moreover, making an interpretation based on the Two Truths only adds redundancy. The interpretations of True Response, Samsara, Nirvana, and other dualities are also like this. Furthermore, making an interpretation based on three phrases such as 'Arising arising' loses even deeper meaning. Moreover, making an interpretation of mutual absence is merely the intention of a small portion of the Hinayana (Smaller Vehicle), and is not related to the Mahayana (Greater Vehicle). I do not adopt any of these. Moreover, these ten matters are all inner realizations (Atma-pratyaksha, self-realization). The King of Virtue (Guna-raja) questions 'Not hearing hearing', and Lapis Lazuli Light (Vaidurya-prabha) questions 'Hearing not hearing'. Although these two phrases are different, they are both asking about enlightenment. In answering, one should broadly clarify the four phrases. If one wants to explain it, thousands of paths can reveal this enlightenment, and one is still afraid of being inappropriate. However, the various teachers are scattered like tumbleweeds in the wilderness, drifting like duckweed on the sea, clinging to phenomena, clinging to one and harming all. This is not only violating the comprehensive teachings, but also never attaining enlightenment. If one uses the four phrases to comprehensively interpret all meanings, everything will be connected. To interpret the initial four phrases, one should support the Buddha's words. Although the Buddha answered about enlightenment, the intention is...
通修。初入證道修道忽謝無所可有名為不聞。真明豁開無所不照即是于聞故名不聞聞。證得如是大般涅槃。大般涅槃無有聞相故名不聞不聞。證起惑滅名聞不聞。寂而常照隨扣則應名曰聞聞。今取佛解不生生中四句。釋此既是佛解非徒穿鑿。初句明證智。次句明證理。第三句明證斷。第四句明證應。若事若理智斷自他于初證中具足無缺。如此之證不與小共不可思議聞則驚怪。盡涅槃海此一妙證釋二人疑。復此不聞聞是證聖行。聞不聞是證梵行。不聞不聞是證天行。聞聞是證嬰兒行病行。一證一切證圓證具足。故上文佛告迦葉不獨汝得如是五行。今此眾中五十三萬人悉皆同得如是五行即其義也。複次不聞聞是證了因。聞不聞是證緣因。不聞不聞是證正因。聞聞是證境界。故佛答琉光云。汝于佛性猶未明瞭我有慧炬能為照明即其義也。複次不聞聞是證圓凈。不聞不聞是證性凈。聞不聞聞聞是證方便凈。故佛答琉光云。汝今欲盡大涅槃海我能為汝具足解釋即其義也。若得此意於一證中自在廣說(云云)。第二廣明四句。從如不生生去明兩種四句。云何名如是不異義。彼此四句不可異故。于彼四句更立名義互相顯釋類例可通。略舉兩種。顯廣義端。遍冠一切內外諸法。那言此四是譬說耶。興皇例以此四句。通於本有今無雪山割
【現代漢語翻譯】 現代漢語譯本： 通修：最初進入證道的修道者，忽然放下一切，沒有什麼可以稱之為『聞』（shēng，聽覺）的，這叫做『不聞』。真正明瞭豁達，沒有什麼不能照見的，這就是『于聞』，所以叫做『不聞聞』。證得這樣的大般涅槃（dà bān niè pán，偉大的完全寂滅），大般涅槃沒有『聞』的相狀，所以叫做『不聞不聞』。證悟生起，煩惱滅除，叫做『聞不聞』。寂靜而常照，隨著叩擊就應答，這叫做『聞聞』。現在取用佛陀解釋『不生生』中的四句，來解釋這裡，這既是佛陀的解釋，並非隨意穿鑿附會。 第一句說明證智（zhèng zhì，證悟的智慧）。第二句說明證理（zhèng lǐ，證悟的真理）。第三句說明證斷（zhèng duàn，證悟的斷除）。第四句說明證應（zhèng yìng，證悟的應化）。無論是事是理，智慧斷除，自身和他人，在最初的證悟中都具足無缺。這樣的證悟不與小乘共有，不可思議，如果用『聞』來理解就會驚怪。窮盡涅槃海，這一個微妙的證悟解釋了二人的疑惑。而且，『不聞聞』是證聖行（zhèng shèng xíng，證悟聖者的行為）。『聞不聞』是證梵行（zhèng fàn xíng，證悟清凈的行為）。『不聞不聞』是證天行（zhèng tiān xíng，證悟天人的行為）。『聞聞』是證嬰兒行、病行。一證一切證，圓滿證悟，具足一切。所以上文佛陀告訴迦葉（jiā yè，佛陀的弟子）說，不只是你得到這樣的五行，現在此眾中五十三萬人全都同樣得到這樣的五行，就是這個意思。 再次，『不聞聞』是證了因（zhèng liǎo yīn，證悟了因）。『聞不聞』是證緣因（zhèng yuán yīn，證悟緣因）。『不聞不聞』是證正因（zhèng zhèng yīn，證悟正因）。『聞聞』是證境界（zhèng jìng jiè，證悟境界）。所以佛陀回答琉光（liú guāng，人名）說：『你對於佛性（fó xìng，成佛的本性）還不明白，我有慧炬（huì jù，智慧的火炬）能夠為你照明』，就是這個意思。 再次，『不聞聞』是證圓凈（zhèng yuán jìng，證悟圓滿清凈）。『不聞不聞』是證性凈（zhèng xìng jìng，證悟自性清凈）。『聞不聞聞聞』是證方便凈（zhèng fāng biàn jìng，證悟方便清凈）。所以佛陀回答琉光說：『你現在想要窮盡大涅槃海，我能夠為你具足解釋』，就是這個意思。如果懂得這個意思，就能在一個證悟中自在廣說（以下省略）。 第二，廣泛說明四句。從『如不生生』開始說明兩種四句。為什麼叫做『如是不異義』？因為彼此四句不可差異。在那四句上再建立名義，互相顯明解釋，類別可以相通。略舉兩種，顯明廣義的端緒，普遍涵蓋一切內外諸法。難道說這四句是譬喻嗎？興皇（xīng huáng，人名）舉例說，用這四句貫通於本有今無，就像雪山割...
【English Translation】 English version: Thorough Cultivation: Initially entering the path of enlightenment, the cultivator suddenly relinquishes everything, with nothing that can be called 'hearing' (shēng, auditory perception), this is called 'non-hearing'. Truly understanding and being open, there is nothing that cannot be illuminated, this is 'in hearing', therefore it is called 'non-hearing hearing'. Attaining such a Great Parinirvana (dà bān niè pán, Great Complete Extinction), Great Parinirvana has no aspect of 'hearing', therefore it is called 'non-hearing non-hearing'. Enlightenment arises, afflictions cease, this is called 'hearing non-hearing'. Being silent yet constantly illuminating, responding when tapped, this is called 'hearing hearing'. Now, let us take the Buddha's explanation of the four phrases in 'non-arising arising' to explain this, which is the Buddha's explanation and not arbitrary conjecture. The first phrase explains enlightened wisdom (zhèng zhì, wisdom of enlightenment). The second phrase explains enlightened truth (zhèng lǐ, truth of enlightenment). The third phrase explains enlightened cessation (zhèng duàn, cessation of enlightenment). The fourth phrase explains enlightened response (zhèng yìng, response of enlightenment). Whether it is matter or principle, wisdom or cessation, oneself or others, all are fully complete in the initial enlightenment. Such enlightenment is not shared with the Hinayana, it is inconceivable, and if understood through 'hearing', it will be astonishing. Exhausting the sea of Nirvana, this one subtle enlightenment explains the doubts of the two. Moreover, 'non-hearing hearing' is the practice of attaining sainthood (zhèng shèng xíng, practice of attaining a saint). 'Hearing non-hearing' is the practice of attaining purity (zhèng fàn xíng, practice of attaining purity). 'Non-hearing non-hearing' is the practice of attaining heavenly conduct (zhèng tiān xíng, practice of attaining heavenly conduct). 'Hearing hearing' is the practice of attaining the conduct of infants and the sick. One attainment is all attainments, complete attainment, fully complete. Therefore, the Buddha told Kashyapa (jiā yè, Buddha's disciple) in the previous text that it is not only you who have attained these five practices, but now the 530,000 people in this assembly have all attained these five practices, which is the meaning. Furthermore, 'non-hearing hearing' is the attainment of the causal condition (zhèng liǎo yīn, attainment of the causal condition). 'Hearing non-hearing' is the attainment of the conditional cause (zhèng yuán yīn, attainment of the conditional cause). 'Non-hearing non-hearing' is the attainment of the direct cause (zhèng zhèng yīn, attainment of the direct cause). 'Hearing hearing' is the attainment of the realm (zhèng jìng jiè, attainment of the realm). Therefore, the Buddha answered Ruciraprabha (liú guāng, name of a person) saying: 'You are still not clear about Buddha-nature (fó xìng, the nature to become a Buddha), I have the torch of wisdom (huì jù, torch of wisdom) to illuminate you', which is the meaning. Furthermore, 'non-hearing hearing' is the attainment of perfect purity (zhèng yuán jìng, attainment of perfect purity). 'Non-hearing non-hearing' is the attainment of self-nature purity (zhèng xìng jìng, attainment of self-nature purity). 'Hearing non-hearing hearing hearing' is the attainment of expedient purity (zhèng fāng biàn jìng, attainment of expedient purity). Therefore, the Buddha answered Ruciraprabha saying: 'Now you want to exhaust the sea of Great Parinirvana, I can fully explain it to you', which is the meaning. If you understand this meaning, you can freely and extensively explain it in one attainment (omitted below). Secondly, extensively explain the four phrases. Starting from 'like non-arising arising', explain the two types of four phrases. Why is it called 'like this non-different meaning'? Because the four phrases are not different from each other. Establish names and meanings on those four phrases, mutually clarifying and explaining, and the categories can be connected. Briefly mention two types to reveal the clues of the broad meaning, universally covering all internal and external dharmas. Is it said that these four phrases are metaphors? Xinghuang (xīng huáng, name of a person) gives an example, using these four phrases to connect what was originally present and is now absent, like cutting the Snow Mountain...
肉等偈。不生生是本無今有。生不生是本有今無。生生即是三世有法。不生不生即是無有是處。生不生是諸行無常。不生生是是生滅法。生生即是生滅滅已。不生不生是寂滅為樂。不生生是如來證涅槃。生不生是永斷于生死。生死即是生生。若能志心聽常得無量樂即是不生不生。今明初約圓證根本其義既立。遍通一切內外之法。何但通諸大經亦通小律。生生是諸惡。生不生即是莫作。不生生是諸善奉行。不生不生是自凈其意(云云)。非但通於大小經律。亦得通於菩薩之論。生生是因緣所生法。生不生是我說即是空。不生生是亦名為假名。不生不生是亦名中道義(云云)。世尊云何不生生下。第三重研。何故重研。良由不聞聞等義猶難解。更研不生生等重助釋之。若了不聞聞等則不重研。不生生等今欲類例通之使遍一切故重研也。又為二。一約內四句。二約外四句。內四句中句句皆。先問次答。安住世諦者有二義。若就生死外法。即是初念托胎來名安住世諦。若就涅槃內法。修習方便位名安住世諦。從修發證無明豁破。即是初出胎時。亦是涅槃無始而言於始。將此類通不聞聞等。即是圓證其義轉明。世諦死時亦有二義。若就生死外法福命俱盡名世諦死。若就涅槃內法。即是無明盡時名世諦死。亦是生死無終而終。四住
菩薩舊云。十住中第四生貴住于生自在。又云。十地中第四地斷見諦盡。不生三塗能以神力示自在生。今觀二解。一似別義。一似通義。未會此文。尋此義意但令菩薩四住惑盡。非是結業牽生三界。而能示現名生自在地。經有六住義。第四住與此義相應。具如止觀第五。是引彼亦引證不生生等。第二約外法四句而言未生生者。未之與不各隨義便。琉璃光下。第四結難。於三四中但難不生生等。于不生生等四句中但難生生。欲因生生廣解諸句。就文為三。一難。二解。三領。就難為六隻三雙。初就常無常難。次就自生生他難。三就本有本無難。皆難生生。為常故生。無常故生。為自生。為他生。為本有生。為本無生。初文常無常者。生若是常有漏之法應無此生。生若無常則有漏是常。生自無常無常則滅不能自固。豈生有漏。有漏既其不為生之所生故應是常。次世尊若生自生下。第二結自生生他難。生若自生生無自性者。言生既自是所生非復能生無能生性。故言生無自性。二云生本假緣未有自性何能自生。若無自性何能生他。能生他者等是生他。何故但能生於有漏之他。而不能生無漏之他。有漏無漏望自俱他。世尊若未生時第三難。若本有者未生之時已是于生。何故於今方名為生。於今乃是緣合之時。若本無生而可生者虛
【現代漢語翻譯】 現代漢語譯本 過去對菩薩的解釋中，認為十住（Dashabhūmika）中的第四生貴住，能夠于生死中得自在，又說十地（Daśabhūmi）中的第四地斷盡見諦（Darśana-satya），不再於三惡道（Trigati）中受生，能以神通力示現自在之生。現在觀察這兩種解釋，一種似乎是別義，一種似乎是通義，未能理解此文。探尋此義，只要菩薩斷盡四住地的惑，就不是因結業而牽引受生於三界（Trailokya），而是能夠示現，名為生自在地。經中有六住的說法，第四住與此義相應，詳見《止觀》第五，引用彼文也引用了不生生等。第二種說法是就外法四句而言，未生生者，『未』和『不』各自隨義使用。在《琉璃光經》下，第四段總結並提出疑問，在三種或四種情況中，只對不生生等提出疑問，在不生生等四句中，只對生生提出疑問，想要因為生生而廣泛解釋各種語句。就文義而言，分為三部分：一、提問；二、解答；三、領會。就提問而言，有六個，實際上是三對。首先就常與無常提出疑問，其次就自生與他生提出疑問，第三就本有與本無提出疑問，都是對生生提出疑問。因為是常所以生？因為是無常所以生？是自生？是他生？是本有生？還是本無生？最初的常與無常的文義是，如果生是常有的有漏之法，就不應該有此生。如果生是無常，那麼有漏就是常。生自身是無常，無常則會滅，不能自存，怎麼能生有漏？有漏既然不是由生所生，就應該是常。其次，世尊，如果生是自生，第二段總結自生與他生的疑問。如果生是自生，生沒有自性，那麼生既然自身是所生，就不能再是能生，沒有能生的性質，所以說生沒有自性。另一種說法是，生本來是因緣假合，沒有自性，怎麼能自生？如果沒有自性，怎麼能生他？能生他，等於是生他，為什麼只能生有漏的他，而不能生無漏的他？有漏和無漏，相對於自身來說，都是他。世尊，如果未生時，第三個疑問是，如果是本有，未生的時候已經是生，為什麼現在才叫做生？現在只是因緣聚合的時候。如果本來沒有生，卻可以生，那麼虛空
【English Translation】 English version The old explanation of Bodhisattvas states that the fourth stage of the Ten Abodes (Dashabhūmika), the Noble Birth Abode, attains freedom in birth and death. It also states that the fourth ground of the Ten Grounds (Daśabhūmi) eradicates the Darśana-satya (truth of seeing), preventing rebirth in the three evil realms (Trigati), and can manifest free births through supernatural powers. Now, observing these two explanations, one seems to be a separate meaning, and the other seems to be a common meaning. I have not understood this text. Seeking the meaning of this, as long as the Bodhisattva eradicates the delusions of the four abodes, they are not drawn to rebirth in the three realms (Trailokya) due to karma, but can manifest, which is called the ground of freedom in birth. There is a six-abode theory in the scriptures, and the fourth abode corresponds to this meaning, as detailed in the fifth chapter of Zhi Guan (止觀). Quoting that text also quotes 'non-birth birth' and so on. The second statement is in terms of the four phrases of external dharma, 'unborn birth,' where 'un-' and 'non-' are used according to their respective meanings. In the Bhaisajyaguru Sutra commentary, the fourth section summarizes and raises questions, questioning only 'non-birth birth' and so on in the three or four cases, and questioning only 'birth birth' in the four phrases of 'non-birth birth' and so on, wanting to widely explain various phrases because of 'birth birth.' In terms of the text, it is divided into three parts: 1. Questioning; 2. Explanation; 3. Comprehension. In terms of questioning, there are six, actually three pairs. First, questioning based on permanence and impermanence; second, questioning based on self-birth and other-birth; third, questioning based on inherent existence and inherent non-existence, all questioning 'birth birth.' Is it because it is permanent that it is born? Is it because it is impermanent that it is born? Is it self-born? Is it other-born? Is it born from inherent existence? Or is it born from inherent non-existence? The initial text on permanence and impermanence is: if birth is a permanent, defiled dharma, then there should be no such birth. If birth is impermanent, then the defiled should be permanent. Birth itself is impermanent, and impermanence will cease, unable to sustain itself. How can it give rise to the defiled? Since the defiled is not born of birth, it should be permanent. Secondly, World Honored One, if birth is self-born, the second section summarizes the question of self-birth and other-birth. If birth is self-born, birth has no self-nature, then since birth itself is what is born, it cannot be the one that gives birth, having no nature of being able to give birth, so it is said that birth has no self-nature. Another saying is that birth is originally a combination of conditions, having no self-nature, how can it be self-born? If it has no self-nature, how can it give birth to others? Being able to give birth to others is the same as giving birth to others, why can it only give birth to the defiled other, and not give birth to the undefiled other? The defiled and the undefiled are both 'other' relative to oneself. World Honored One, if it is unborn, the third question is, if it is inherently existent, it is already birth when it is unborn, why is it now called birth? Now is just the time when conditions come together. If there is originally no birth, but it can be born, then emptiness
空是無。那不復云虛空生耶。佛言下第二解釋為三。先非六問。次釋六非。三答六問。合有六非一是為七章門。初非六問者。若定如汝問則皆不可說。初言不生生不可說。即非初難生定是常。生生不可說。非第二難生定無常。生不生不可說。非其第三自生則失自性故是生不生。不生不生不可說。非其第四生他之難。前云若能生他何不生無漏。故言不生不生不可說。生亦不可說。非其第五本有之難。不生不可說。非其第六本無之難。后一結有因緣亦可得說。即是顯四悉檀因緣而可得說。云何不生生不可說下。第二釋上六非章門。釋第一云。自云是生。復云不生。不生即常兩事相乖故不可說。釋第二章。生若無常則生復生生為生所生舉體皆生。復為滅所滅舉體。皆滅。生生故生即舉體皆生生生故不生。即舉體皆滅故不可說。釋第三章門。生不自生本取生死。釋第四章門。涅槃亦有生義不可定言涅槃不生。前難云。等是生他何不生於無漏。無漏只是涅槃。涅槃亦有生義。如是修道得故。故復是生。是生不為滅之所滅此生即常故不可說。釋第五章門本無有生豈可言未生已是有。釋第六章門。不可定言有于不生。而復有于可得之事。所以復生。不同虛空一向無生。第七可說章門。十因緣者。除后兩支。前十為生而作因緣故可得說
【現代漢語翻譯】 現代漢語譯本 空即是無。那麼，難道不是說虛空也能產生事物嗎？佛說，下面第二部分解釋分為三點：首先否定六個問題，其次解釋六個否定，第三回答六個問題。總共有六個否定，加上一個是七個章節。最初的否定六個問題是：如果像你所問的那樣確定，那麼一切都不可說。首先說，『不生而生』是不可說的，這就否定了第一個難題，即認為『生』是確定的，是常有的。『生而又生』是不可說的，這就否定了第二個難題，即認為『生』是確定的，是無常的。『生而不生』是不可說的，這就否定了第三個難題，即認為『自生』會失去自性，所以是『生而不生』。『不生而不生』是不可說的，這就否定了第四個難題，即認為『生』是來自他者的。前面說，如果能生他者，為什麼不能生無漏？所以說『不生而不生』是不可說的。『生』也是不可說的，這就否定了第五個難題，即認為事物是本有的。『不生』是不可說的，這就否定了第六個難題，即認為事物是本無的。最後總結說，有因緣也是可以說的，這就是說，通過四悉檀（世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）的因緣是可以說的。 『云何不生生不可說』以下，是第二部分，解釋上面六個否定章節。解釋第一章說：自己說是『生』，又說『不生』，『不生』就是常，這兩件事互相矛盾，所以不可說。解釋第二章說：如果『生』是無常的，那麼『生』又會生『生』，『生』被『生』所生，整個形體都是『生』；又會被『滅』所滅，整個形體都會滅。因為『生生』，所以『生』就是整個形體都在生；因為『生生』所以『不生』，就是整個形體都在滅，所以不可說。解釋第三章：『生』不能自己產生自己，根本上是取生死。解釋第四章：涅槃也有『生』的含義，不能確定地說涅槃不生。前面提出的難題說：同樣是生他者，為什麼不能生無漏？無漏就是涅槃。涅槃也有『生』的含義，就像通過修行證得一樣，所以又是『生』。這種『生』不會被『滅』所滅，這種『生』就是常，所以不可說。解釋第五章：本來沒有『有』的產生，怎麼能說未生就已經存在了呢？解釋第六章：不能確定地說存在『不生』，而又存在可以得到的事物，所以又會產生。這不同於虛空，虛空是一向沒有產生的。第七個可說章節：十因緣，除去最後的兩個支，前面的十個支是作為『生』的因緣，所以是可以說的。
【English Translation】 English version Emptiness is non-being. Then, isn't it said that emptiness can also produce things? The Buddha said, the second explanation below is divided into three points: first, negate the six questions; second, explain the six negations; and third, answer the six questions. In total, there are six negations, plus one, making seven chapters. The initial negation of the six questions is: if it is as certain as you ask, then everything is unspeakable. First, 'non-arising arising' is unspeakable, which negates the first difficulty, that is, thinking that 'arising' is certain and constant. 'Arising and arising again' is unspeakable, which negates the second difficulty, that is, thinking that 'arising' is certain and impermanent. 'Arising and not arising' is unspeakable, which negates the third difficulty, that is, thinking that 'self-arising' will lose its self-nature, so it is 'arising and not arising'. 'Not arising and not arising' is unspeakable, which negates the fourth difficulty, that is, thinking that 'arising' comes from others. It was said earlier, if it can generate others, why can't it generate the unconditioned (Anasrava)? So 'not arising and not arising' is unspeakable. 'Arising' is also unspeakable, which negates the fifth difficulty, that is, thinking that things are inherently existent. 'Not arising' is unspeakable, which negates the sixth difficulty, that is, thinking that things are inherently non-existent. Finally, it is concluded that having causes and conditions is also speakable, which means that through the causes and conditions of the four 'Siddhantas' (Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta) it is speakable. From 'Why is non-arising arising unspeakable' onwards, is the second part, explaining the above six negation chapters. Explaining the first chapter, it says: oneself says it is 'arising', and also says 'not arising', 'not arising' is constant, these two things contradict each other, so it is unspeakable. Explaining the second chapter, it says: if 'arising' is impermanent, then 'arising' will generate 'arising' again, 'arising' is generated by 'arising', the whole form is 'arising'; and it will be destroyed by 'cessation', the whole form will cease. Because of 'arising arising', so 'arising' is the whole form arising; because of 'arising arising', so 'not arising' is the whole form ceasing, so it is unspeakable. Explaining the third chapter: 'Arising' cannot generate itself, fundamentally it takes birth and death. Explaining the fourth chapter: Nirvana also has the meaning of 'arising', it cannot be said for certain that Nirvana does not arise. The difficulty raised earlier said: similarly generating others, why can't it generate the unconditioned? The unconditioned is Nirvana. Nirvana also has the meaning of 'arising', just like attaining through practice, so it is again 'arising'. This 'arising' will not be destroyed by 'cessation', this 'arising' is constant, so it is unspeakable. Explaining the fifth chapter: originally there is no generation of 'existence', how can it be said that it already exists before it is born? Explaining the sixth chapter: it cannot be said for certain that there exists 'non-arising', and there also exist things that can be obtained, so it will arise again. This is different from emptiness, which is always without arising. The seventh speakable chapter: the ten 'Nidanas' (links of dependent origination), removing the last two links, the first ten links are as the causes and conditions for 'arising', so they are speakable.
。此只消文。止觀中釋四句稍廣。私謂準彼釋意與今大經文理雅合。深會彼文無生之觀咸契涅槃無生之文。莫入空定大眾鈍。故有二解。一云眾實是鈍不解空定故言莫入。二云若作空定之說眾解則遲。空義深隱取解為難。以遲難為鈍。然經文偈六句皆不可說。有因緣故亦可得說。佛六番釋不可說竟。又指因緣亦可說竟。此義猶略。今更兩番說有因緣皆可得說。具於一句作四句說。所謂不生生。生生。生不生不生。不生四句皆如此說。是為因緣亦可得說。亦應言有因緣故皆不可說。何以故。一句具四。何可偏作一二三說。為此因緣則不可說。乃至四句悉具四句那可偏作一二三說。為是因緣皆不可說。又四句即事而理。理皆不可說。又四句即理而事。事皆可說。何以故。下文云。若知如來常不說法是名多聞。今例此義若知四句即事而理即是說。地師名前三種四句約教行證。一往而言非無此義。今欲分別此之六句。似如褝復通別惑解。初兩句明通別惑。次兩句明通別解。不生生是別惑褝。生生是通惑復。不生生是通解褝。不生不生是別解復。次生句。結前褝生復生同是惑生。次不生句。結前褝不生復不生同是解故。如此褝復惑解皆不可說因緣可說。具如前辨(云云)。善男子有為之法下。第三答。即正答六問。答前六句為兩
【現代漢語翻譯】 現代漢語譯本： 這段只是消文。《止觀》中對四句的解釋稍微廣泛一些。我私下認為，按照《止觀》的解釋，與現在《大般涅槃經》的文理非常吻合。深刻領會《止觀》中無生的觀法，都與《涅槃經》中無生的文義相契合。不要陷入空定，因為大眾根器遲鈍。所以有兩種解釋：一種說法是，大眾確實根器遲鈍，不理解空定，所以說不要陷入。另一種說法是，如果講空定的道理，大眾理解就會遲緩。空義深奧隱晦，理解起來困難。以遲緩和困難作為遲鈍。然而，《涅槃經》中的偈頌六句都不可說，因為有因緣的緣故，也可以說。佛陀六次解釋不可說之後，又指出因緣也可以說。這個意義還比較簡略。現在再兩次說明有因緣都可以說。在一句話中完整地作出四句的說法。所謂不生生、生生、生不生、不生，四句都可以這樣說。因為有因緣的緣故，也可以說。也應該說，因為有因緣的緣故，都不可說。為什麼呢？因為一句包含四句，怎麼可以偏執地只說一二三句呢？因為這個因緣，所以不可說。乃至四句都包含四句，怎麼可以偏執地只說一二三句呢？因為這個因緣，所以都不可說。而且四句即事即理，理都是不可說的。又四句即理即事，事都是可以說的。為什麼呢？下文說：『如果知道如來常常不說法，這叫做多聞。』現在比照這個意義，如果知道四句即事即理，這就是說。地論師將前面三種四句歸於教、行、證。從一方面來說，並非沒有這個意義。現在想要分別這六句，好像褝復（指重複）通別惑解（指通惑和別惑的解脫）。最初兩句說明通別惑。接下來兩句說明通別解。不生生是別惑褝。生生是通惑復。不生生是通解褝。不生不生是別解復。接下來生句，總結前面的褝生和復生，都是惑生。接下來不生句，總結前面的褝不生和復不生，都是解脫的緣故。這樣褝復惑解，都是不可說，但因緣可以說的。具體如前面所辨析的（云云）。善男子，有為之法下。第三回答。就是正式回答六個問題。回答前面的六句分為兩部分。
【English Translation】 English version: This is just a simple explanation of the text. The '止觀' (Zhǐ Guān, a Tiantai Buddhist text) explains the four phrases in a slightly broader way. I personally believe that according to the interpretation in '止觀', it is very consistent with the wording and principles of the current '大般涅槃經' (Dà Bān Nièpán Jīng, the Mahāparinirvāṇa Sūtra). Deeply understanding the contemplation of non-origination in '止觀' is in harmony with the meaning of non-origination in the '涅槃經'. Do not fall into empty samādhi because the masses are dull. Therefore, there are two explanations: one explanation is that the masses are indeed dull and do not understand empty samādhi, so it says not to fall into it. The other explanation is that if the doctrine of empty samādhi is explained, the masses' understanding will be slow. The meaning of emptiness is profound and hidden, making it difficult to understand. Slowness and difficulty are considered dullness. However, the six lines of the verse in the '涅槃經' are all unspeakable, but because of the cause and condition, they can also be spoken. After the Buddha explained the unspeakable six times, he also pointed out that cause and condition can also be spoken. This meaning is still relatively brief. Now, it is explained twice more that with cause and condition, everything can be spoken. The four phrases are fully stated in one sentence. The so-called 'not-born born', 'born born', 'born not-born', 'not-born', all four phrases can be spoken in this way. Because of the cause and condition, it can also be spoken. It should also be said that because of the cause and condition, everything is unspeakable. Why? Because one phrase contains four phrases, how can one stubbornly speak only one, two, or three phrases? Because of this cause and condition, it is unspeakable. Even the four phrases all contain four phrases, how can one stubbornly speak only one, two, or three phrases? Because of this cause and condition, everything is unspeakable. Moreover, the four phrases are both phenomena and principle, and the principle is unspeakable. Also, the four phrases are both principle and phenomena, and the phenomena are speakable. Why? The following text says: 'If one knows that the Tathāgata (Rúlái, the Thus Come One) constantly does not speak the Dharma (Dharma, the teachings), this is called great learning.' Now, comparing this meaning, if one knows that the four phrases are both phenomena and principle, this is speaking. The 地論師 (Dìlùn Shī, Earth Treatise Master) attributes the previous three types of four phrases to teaching, practice, and realization. From one perspective, it is not without this meaning. Now, I want to distinguish these six phrases, which seem like 褝復 (chán fù, repetition) and 通別惑解 (tōng bié huò jiě, liberation from general and specific delusions). The first two phrases explain general and specific delusions. The next two phrases explain general and specific liberation. 'Not-born born' is specific delusion 褝 (chán). 'Born born' is general delusion 復 (fù). 'Not-born born' is general liberation 褝 (chán). 'Not-born not-born' is specific liberation 復 (fù). The next 'born' phrase summarizes the previous 褝 born and 復 born, both of which are delusion born. The next 'not-born' phrase summarizes the previous 褝 not-born and 復 not-born, both of which are liberation. Thus, 褝復 (chán fù, repetition) delusion and liberation are all unspeakable, but cause and condition can be spoken. Specifically, as analyzed earlier (etc.). '善男子 (Shàn Nánzǐ, Good Man), 有為之法 (yǒuwéi zhī fǎ, conditioned dharmas) below. The third answer. This is the formal answer to the six questions. The answer to the previous six phrases is divided into two parts.
。初答前兩問。次答后四問。答前又二。先別就四相。次合就四相。初別就四相即為四。初言生是常者。當其分部守其自性故得是常。言無常者住來住生。生即改變復是無常。住亦如是。為生所生不得是常。異亦如是。而言法無常者前生中雲。住若無常生亦無常。今舉法對異。還是前生住無常法。異亦有常無常義。具如生住。壞亦如是。文云。本無今有壞亦無常者。本無今有隻是生義。已生來生壞壞不得是常。本有今無復是無常。善男子以性故下。合明四相。各守性分皆得是常。以二義故不得是常。近論唸唸遷變。遠望涅槃即復非常。為涅槃所斷是故非常。善男子有漏之法下。二答后四難又為二。一正答第五兼答第六。二正答第四兼答第三。此初答第五問者。上問若本有者云何於今乃名為生。今答云本有生理非是已有今方是生。即兼答第六等是無生。何故不說虛空為生。今答亦云有可生之理方得有生。虛空無可生之理。何得說空以之為生。無漏之法下答第四難。有法譬合初文者。初難云。若能生他應生無漏。今答無有生於無漏之理故不能生。有漏之法有生性故。故可得生。兼答第三生無自性難。若有自性生能生之既無自性豈可得生。兼答兩意。自然懸去。次譬中舉火眼者。各有其性。火效能生眼效能見。此中言有生性
故生能生者即是破性義竟。然後說性是則無爽如前非性執竟。後方云有因緣時則可得說合如文。爾時琉光下第三領解又二。初經家敘相。次正陳解。陳解又二。自陳陳眾。初陳自云聞不聞。陳眾云不生生。此即陳其得解之門。只為不至至四句。有未解者無畏更問生不動國。德王更論不至至等。世尊我今已解下。第三無畏論義為三。一請許。二論義。三請答。德王之問請許如文。二無畏論義有三問答。領解問中又二。初問此生彼。次問彼利根。此兩相成轉側為異。問經說凈穢二土菩薩互有勝負今云何通。答若敵對相望凈土則勝若權實相望若入實凈土勝。若入權穢土勝。次佛答。正答初問兼遣后問。偈有二十一行為兩。初十行是止善。后十一行明行善。然凈土之業即菩提心。今論別行乃是總別不異。三領解如文。是光明遍照下。第三請答德王之問。上中已解為未悟者更請。先問次佛答。問如文。佛答為二。先贊誡聽。次正答。答中先舉未至不至。次牒聞不聞。初又二。初標至不至章。次解釋。釋中意者。然德王初問有三種六種。佛說六喻及光瑞答不聞聞竟。次琉光論義已答不生生竟。今更重牒不至至爾。初聞不聞四句上根已了。次不生生。四句中根又悟。今為下根釋不至至緣之所宜故前後間出爾。就此四句前兩句明涅槃有
【現代漢語翻譯】 現代漢語譯本
因此，說『生』能夠產生『生』，就是破除了『自性』的意義。然後說『自性』就是沒有差錯，如前面破斥『非自性』的執著一樣。之後才說『有因緣時則可得說』，就像經文所說的那樣。當時，琉光菩薩在下方第三次領悟理解，這又分為兩部分：首先是經家敘述其表相，其次是正式陳述理解。陳述理解又分為兩部分：自己陳述和大眾陳述。自己陳述說『聞不聞』，大眾陳述說『不生生』。這正是陳述他們獲得理解的途徑。只是因為對『不至至』四句還有未理解的人，無畏菩薩再次詢問生不動國的德王菩薩，德王菩薩進一步討論『不至至』等問題。『世尊我今已解』以下，是第三部分，無畏菩薩的論義，分為三個部分：一是請求允許，二是論義，三是請求回答。德王菩薩的提問和請求允許就像經文所說的那樣。第二部分，無畏菩薩的論義有三個問答。在領悟理解的提問中又分為兩部分：首先是提問『此生彼』，其次是提問『彼利根』。這兩個問題相互成就，轉換側重，有所不同。提問經文說凈土和穢土的菩薩互相有勝負，現在應該如何理解？回答說，如果從敵對的角度來看，凈土勝過穢土；如果從權實的角度來看，進入實凈土則勝過進入權穢土。接下來是佛陀的回答。正式回答第一個問題，兼顧回答第二個問題。偈頌有二十一行，分為兩部分：前十行是止惡，后十一行是行善。然而，凈土的行業就是菩提心。現在討論的個別行業，實際上是總體和個別沒有差異。第三部分，領悟理解就像經文所說的那樣。『是光明遍照』以下，是第三部分，請求回答德王菩薩的提問。上面已經理解，但爲了尚未領悟的人再次請求。先提問，然後佛陀回答。提問就像經文所說的那樣。佛陀的回答分為兩部分：首先是讚歎並告誡聽眾，其次是正式回答。回答中，首先舉出『未至不至』，其次是重複『聞不聞』。首先又分為兩部分：首先標出『至不至』的章節，其次是解釋。解釋中的意思是：然而，德王菩薩最初的提問有三種六種。佛陀用六個比喻和光明祥瑞回答了『不聞聞』之後，琉光菩薩的論義已經回答了『不生生』。現在再次重複『不至至』。最初的『聞不聞』四句，上根之人已經了悟。其次的『不生生』四句，中根之人也已領悟。現在爲了下根之人解釋『不至至』，這是因緣所宜，所以前後穿插出現。就這四句而言，前兩句闡明涅槃的存在。
【English Translation】 English version
Therefore, saying that 'birth' can produce 'birth' is to break the meaning of 'self-nature' (svabhava). Then, saying that 'self-nature' is without error is like refuting the attachment to 'non-self-nature' (anatmata) as before. Only then it is said that 'it can be spoken when there are conditions' (hetu-pratyaya), just as the scripture says. At that time, Bodhisattva Luminous Light (Ruciraprabha) below had the third understanding, which is divided into two parts: first, the sutra master narrates the appearance; second, the formal statement of understanding. The statement of understanding is divided into two parts: self-statement and public statement. The self-statement says 'hearing and not hearing' (śruta-aśruta), and the public statement says 'non-birth and birth' (anutpāda-utpāda). This is precisely stating the path by which they obtained understanding. It is only because there are still those who do not understand the four sentences of 'not arriving and arriving' (aprāpta-prāpta) that Bodhisattva Fearless (Abhaya) asks King Virtue (Guṇarāja) of the Land of Unmoving Birth (Acalotpatti) again, and King Virtue further discusses 'not arriving and arriving' and so on. From 'World Honored One, I now understand' onwards, is the third part, Bodhisattva Fearless's argument, divided into three parts: first, requesting permission; second, arguing; and third, requesting an answer. King Virtue's question and request for permission are as stated in the scripture. The second part, Bodhisattva Fearless's argument, has three questions and answers. In the questions of understanding, there are two parts: first, asking 'this birth and that' (idam utpāda-tat utpāda); second, asking 'those sharp faculties' (tīkṣṇendriya). These two questions complement each other, shifting the emphasis, and are different. Asking how to understand the scripture saying that the Bodhisattvas of the Pure Land (Sukhavati) and the Impure Land (Asuci-bhumi) have mutual superiority and inferiority? The answer is that if viewed from an adversarial perspective, the Pure Land surpasses the Impure Land; if viewed from the perspective of provisional and real (samvriti-paramartha), entering the real Pure Land surpasses entering the provisional Impure Land. Next is the Buddha's answer. Formally answering the first question, while also answering the second question. The verses have twenty-one lines, divided into two parts: the first ten lines are stopping evil, and the last eleven lines are doing good. However, the karma of the Pure Land is the Bodhicitta (awakening mind). The individual karma discussed now is actually that the whole and the individual are not different. The third part, understanding, is as stated in the scripture. From 'It is the light that shines everywhere' onwards, is the third part, requesting an answer to King Virtue's question. The above has been understood, but it is requested again for those who have not yet understood. First ask the question, then the Buddha answers. The question is as stated in the scripture. The Buddha's answer is divided into two parts: first, praising and admonishing the audience; second, formally answering. In the answer, first mentioning 'not arrived and not arriving' (anupapanna-anupapanna), and second, repeating 'hearing and not hearing'. First, it is divided into two parts: first, marking the chapter of 'arriving and not arriving' (upapanna-anupapanna); second, explaining. The meaning in the explanation is: However, King Virtue's initial question has three types and six types. After the Buddha answered 'not hearing and hearing' with six metaphors and auspicious light, Bodhisattva Luminous Light's argument has answered 'non-birth and birth'. Now repeating 'not arriving and arriving' again. The initial four sentences of 'hearing and not hearing' have been understood by those with superior faculties. The second four sentences of 'non-birth and birth' have also been understood by those with intermediate faculties. Now explaining 'not arriving and arriving' for those with inferior faculties, this is appropriate for the conditions, so it appears interspersed before and after. Regarding these four sentences, the first two sentences clarify the existence of Nirvana (Nirvana).
至不至。修道除惑則至不爾不至。下兩句明生死有至不至。若修道背厭則不至。不爾則至。還重反覆成上諸句。然此中解釋還須望前。前云不生不生即大涅槃。此言不至還是不生更無別異。若爾何以不同前明不至不至。答為緣褝復。不至者即是凡夫不能修習所以不至。不至至者。亦望前初出胎時名不生生。此中言不至至於生死互舉一邊。至不至者亦須望前。世諦死時名生不生。亦是互舉。至至亦須望前。前云生生不斷。此中還論生死故與前同。次牒聞所不聞又二。前列四章。次釋中但釋一句。前已釋竟不欲煩文。地人別分教證淺深之異。然今文意只是緣宜。宜作三說。但是悟有前後非關法有淺深。何以故。語異義同故。爾時光明下。第四德王重論為二。初褝問果。次雙問因果。初問為二。一問二答。問為三。一問涅槃始有即是無常。二問因莊嚴故復是無常。三問涅槃若有亦是無常。于第三問中復有四章。不者直作七問。一問本無今有故無常。二問因莊嚴故無常。三問若是有故無常。四問可見故無常。五問不平等故無常。六問有須待故無常。七問有名字故無常。初問又三。謂領旨略問廣問。廣問有法譬合。第二第三第四如文。第五有兩重譬合。第六有譬有合。引昔第七如文。爾時世尊下。第二佛答三問。初答本無今有有
法有譬有合。地人作真緣兩修釋。言真修是本有。緣修是始有。三論師。用正因緣因釋。正因是本有。緣因是始有。從汝言因莊嚴故下。答第二有法有譬。譬中三重譬合如文。從汝言因緣故下。答第三涅槃是有。一往問答似不相應。問直云涅槃是有即應無常。今舉五因者。明涅槃不同五因之有。后舉生了而復簡生。但同於了只答此問即兼餘四。前舉五因似四緣三因。生因即報因但長有。草木和合因。即是習因善惡自然相似。住因即依因。增長因即增上緣。遠因即緣緣但無次第緣。后二因者不同作因同於了因如文。以後二因簡前五因皆作因故。爾時光明下。第二雙問因果。問中二。先六度即是問因。次問涅槃即是問果。佛答又二。一雙答因果。二別答因果。初雙答如文。善男子云何是施下。二別答因果。又二。先因次果。初因中又二。初明順因。次明違因。初文又二。初正答次嘆經。初正答為六辨度非度。前五是少分涅槃。后一正是判度。有相有得則非度義。無相無得乃名為度。其中廣舉一檀為首。餘五悉指雜華。云何菩薩不聞十二嘆經。先結菩薩為嘆。次結三乘為嘆。初文中雲十二部經其義深粹者。昔十二部但明於空比生死為深而非邃。此經明生生即不生生。即生不生即不生不生。故為深邃。亦是即有不有。即空不空
【現代漢語翻譯】 現代漢語譯本 法有譬有合：佛法包含著法說、比喻和總結三個部分。 地人作真緣兩修釋：地前菩薩和地上菩薩從真修和緣修兩個方面來解釋。 言真修是本有：真修是本來就有的。 緣修是始有：緣修是開始才有的。 三論師。用正因緣因釋：三論宗的法師用正因和緣因來解釋。 正因是本有：正因是本來就有的。 緣因是始有：緣因是開始才有的。 從汝言因莊嚴故下：從『你說因為莊嚴的緣故』開始。 答第二有法有譬：回答第二個問題，關於『有』的法說和比喻。 譬中三重譬合如文：比喻中有三重比喻，總結如經文所示。 從汝言因緣故下：從『你說因為因緣的緣故』開始。 答第三涅槃是有：回答第三個問題，涅槃是『有』。 一往問答似不相應：乍一看，問答似乎不對應。 問直云涅槃是有即應無常：提問直接說涅槃是『有』，那就應該是無常的。 今舉五因者：現在列舉五種『因』的原因是。 明涅槃不同五因之有：爲了說明涅槃的『有』不同於五種『因』的『有』。 后舉生了而復簡生：後面列舉了『生』和『了』，又簡化了『生』。 但同於了只答此問即兼餘四：只與『了』相同，只回答這個問題就兼顧了其餘四個。 前舉五因似四緣三因：前面列舉的五種『因』類似於四緣和三因。 生因即報因但長有：『生因』就是『報因』，只是時間長短不同。 草木和合因：即是習因善惡自然相似：草木的和合之因，就是『習因』，善和惡自然相似。 住因即依因：『住因』就是『依因』。 增長因即增上緣：『增長因』就是『增上緣』。 遠因即緣緣但無次第緣：『遠因』就是『緣緣』，但是沒有次第緣。 后二因者不同作因同於了因如文：後面的兩種『因』不同於『作因』，而與『了因』相同，如經文所示。 以後二因簡前五因皆作因故：用後面的兩種『因』來簡化前面的五種『因』，因為它們都是『作因』。 爾時光明下：這時光明... 第二雙問因果：第二部分是同時提問『因』和『果』。 問中二：提問中包含兩個方面。 先六度即是問因：首先，六度（Six Pāramitās）就是提問關於『因』。 次問涅槃即是問果：其次，提問涅槃就是提問關於『果』。 佛答又二：佛陀的回答也包含兩個方面。 一雙答因果：一是同時回答『因』和『果』。 二別答因果：二是分別回答『因』和『果』。 初雙答如文：最初的同時回答如經文所示。 善男子云何是施下：『善男子，什麼是佈施』... 二別答因果：第二是分別回答『因』和『果』。 又二：又包含兩個方面。 初明順因：首先闡明順『因』。 次明違因：其次闡明違『因』。 初文又二：最初的闡述又包含兩個方面。 初正答次嘆經：首先是正面回答，其次是讚歎經典。 初正答為六辨度非度：最初的正面回答是爲了從六個方面辨別『度』與『非度』。 前五是少分涅槃：前五個是少分涅槃。 后一正是判度：最後一個才是真正判斷『度』。 有相有得則非度義：有相有得就不是『度』的含義。 無相無得乃名為度：無相無得才稱為『度』。 其中廣舉一檀為首：其中廣泛地舉出一個佈施（Dāna）作為首要。 餘五悉指雜華：其餘五個都指向《雜華經》。 云何菩薩不聞十二嘆經：為什麼菩薩沒有聽聞十二種讚歎經典的說法？ 先結菩薩為嘆：首先總結菩薩的讚歎。 次結三乘為嘆：其次總結三乘（Triyāna）的讚歎。 初文中雲十二部經其義深粹者：最初的闡述中說，十二部經（Dvādaśānga-dharma）的含義深刻而精粹。 昔十二部但明於空比生死為深而非邃：過去十二部經只是闡明空性，相比生死而言是深刻的，但不夠精粹。 此經明生生即不生生：這部經闡明生生就是不生生。 即生不生即不生不生：生就是不生，不生就是不不生。 故為深邃：所以是深刻而精粹的。 亦是即有不有：也是『即有不有』。 即空不空：『即空不空』。
【English Translation】 English version 法有譬有合: The Dharma contains three parts: exposition, analogy, and synthesis. 地人作真緣兩修釋: Bhumisparsha (earth-touching) and human beings explain from the two aspects of true cultivation and conditional cultivation. 言真修是本有: True cultivation is inherent. 緣修是始有: Conditional cultivation is newly arisen. 三論師. 用正因緣因釋: The Three Treatise School masters explain using the direct cause and the conditional cause. 正因是本有: The direct cause is inherent. 緣因是始有: The conditional cause is newly arisen. 從汝言因莊嚴故下: Starting from 'You say it is because of the adornment of causes'. 答第二有法有譬: Answering the second question, about the Dharma exposition and analogy of 'existence'. 譬中三重譬合如文: There are three layers of analogy in the analogy, and the synthesis is as stated in the text. 從汝言因緣故下: Starting from 'You say it is because of conditions'. 答第三涅槃是有: Answering the third question, Nirvāṇa is 'existence'. 一往問答似不相應: At first glance, the questions and answers seem inconsistent. 問直云涅槃是有即應無常: The question directly states that Nirvāṇa is 'existence', so it should be impermanent. 今舉五因者: The reason for listing five 'causes' now is. 明涅槃不同五因之有: To clarify that the 'existence' of Nirvāṇa is different from the 'existence' of the five causes. 后舉生了而復簡生: Later, 'arising' and 'understanding' are listed, and 'arising' is simplified. 但同於了只答此問即兼餘四: It is only the same as 'understanding', and answering this question covers the other four. 前舉五因似四緣三因: The five 'causes' listed earlier are similar to the four conditions and three causes. 生因即報因但長有: 'Arising cause' is the 'retribution cause', but it exists for a longer time. 草木和合因. 即是習因善惡自然相似: The cause of the combination of plants and trees is the 'habitual cause', and good and evil are naturally similar. 住因即依因: 'Dwelling cause' is the 'dependent cause'. 增長因即增上緣: 'Increasing cause' is the 'augmenting condition'. 遠因即緣緣但無次第緣: 'Distant cause' is the 'condition of conditions', but there is no sequential condition. 后二因者不同作因同於了因如文: The latter two 'causes' are different from the 'causal cause' but the same as the 'understanding cause', as stated in the text. 以後二因簡前五因皆作因故: Use the latter two 'causes' to simplify the previous five 'causes', because they are all 'causal causes'. 爾時光明下: At that time, the light... 第二雙問因果: The second part is asking about 'cause' and 'effect' simultaneously. 問中二: There are two aspects in the question. 先六度即是問因: First, the Six Pāramitās (六度) are asking about 'cause'. 次問涅槃即是問果: Second, asking about Nirvāṇa is asking about 'effect'. 佛答又二: The Buddha's answer also contains two aspects. 一雙答因果: One is answering 'cause' and 'effect' simultaneously. 二別答因果: Two is answering 'cause' and 'effect' separately. 初雙答如文: The initial simultaneous answer is as stated in the text. 善男子云何是施下: 'Good man, what is giving'... 二別答因果: Second is answering 'cause' and 'effect' separately. 又二: Again, it contains two aspects. 初明順因: First, clarify the favorable 'cause'. 次明違因: Second, clarify the unfavorable 'cause'. 初文又二: The initial explanation again contains two aspects. 初正答次嘆經: First is the direct answer, second is praising the sutra. 初正答為六辨度非度: The initial direct answer is to distinguish 'crossing over' and 'not crossing over' from six aspects. 前五是少分涅槃: The first five are partial Nirvāṇa. 后一正是判度: The last one is the true judgment of 'crossing over'. 有相有得則非度義: Having characteristics and attainment is not the meaning of 'crossing over'. 無相無得乃名為度: Having no characteristics and no attainment is called 'crossing over'. 其中廣舉一檀為首: Among them, extensively citing one giving (Dāna) as the foremost. 餘五悉指雜華: The remaining five all point to the Avataṃsaka Sūtra (《雜華經》). 云何菩薩不聞十二嘆經: Why haven't Bodhisattvas heard the twelve praises of the sutras? 先結菩薩為嘆: First, summarize the Bodhisattva's praise. 次結三乘為嘆: Second, summarize the praise of the Three Vehicles (Triyāna, 三乘). 初文中雲十二部經其義深粹者: The initial explanation says that the meaning of the Twelve Divisions of Scriptures (Dvādaśānga-dharma, 十二部經) is profound and refined. 昔十二部但明於空比生死為深而非邃: In the past, the Twelve Divisions only clarified emptiness, which was profound compared to birth and death, but not refined. 此經明生生即不生生: This sutra clarifies that arising is non-arising. 即生不生即不生不生: Arising is non-arising, non-arising is non-non-arising. 故為深邃: Therefore, it is profound and refined. 亦是即有不有: It is also 'existence is non-existence'. 即空不空: 'Emptiness is non-emptiness'.
。即非空非不空。是故深邃(云云)。
大般涅槃經疏卷第二十 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十一
隋章安頂法師撰
唐天臺沙門湛然再治
德王品之二
起卷德王問。若犯重下第二明違因。于中為三。謂問答領解。冶城為六問。開善為五問。只是三意。初兩問四罪。次兩問一闡提。三一問不定。初問四罪者。若有佛性不應墮地獄。如其退落佛性不持。第二問。若有佛性。云何復言無常樂我凈。若無四德豈有佛性。第三問。闡提斷善應斷佛性。第四問。不斷佛性何名闡提。第五問。四罪與闡提等不定還生善根。涅槃不定還成凡夫。難文小廣。入涅槃已若還出者。聖還成凡。若爾佛無四德。若不爾者闡提亦無成佛之義。前難令涅槃無常。佛答非無常。此中作不定難。一切不定則一切無常。則涅槃亦是一切之限亦應無常。此難難一切人悉令皆轉(云云)。佛答為兩。先嘆問。次答問。初嘆問為四。一嘆現德。二嘆往因。三嘆所問超逾人天。四誡聽許說。如文。善男子一闡提下。正答為三。一答第五不定問。第二答第三斷善問。即兼答第一第二罪人問。第三重答第五不定問。兼答第四問。初答第五中三。先標。次答。三結。從如汝
【現代漢語翻譯】 現代漢語譯本：即非空也非不空。因此是深邃的（此處省略）。
《大般涅槃經疏》卷第二十 大正藏第38冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第二十一
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
德王品之二
從本捲開始，德王提問。如果犯了重罪，下面第二部分說明違背了因果。其中分為三部分，即問、答、領會。冶城有六個問題，開善有五個問題，實際上是三個意思。最初兩個問題關於四種重罪，接著兩個問題關於一闡提（icchantika，斷絕善根的人），第三個問題關於不定。最初的問題是關於四種重罪：如果具有佛性（Buddha-nature），就不應該墮入地獄。如果退失，佛性就不能保持。第二個問題：如果具有佛性，為什麼又說無常、樂、我、凈（impermanence, bliss, self, purity）？如果沒有這四種德性，怎麼會有佛性？第三個問題：一闡提斷絕善根，應該也斷絕了佛性。第四個問題：如果不曾斷絕佛性，為什麼稱為一闡提？第五個問題：四種重罪和一闡提等不定的人，還會再生起善根。涅槃（Nirvana）不定，還會成為凡夫。這段經文的提問稍微廣泛。進入涅槃之後如果又出來，聖人還會變成凡夫。如果是這樣，佛就沒有四種德性。如果不是這樣，一闡提也沒有成佛的道理。前面的提問使涅槃變成無常。佛陀回答說並非無常。這裡提出不定之難。一切不定，那麼一切都是無常，那麼涅槃也是一切有限的，也應該無常。這個提問使所有人都感到困惑（此處省略）。佛陀的回答分為兩部分。先讚歎提問，然後回答提問。讚歎提問分為四個方面：一、讚歎現在的功德；二、讚歎過去的因緣；三、讚歎所提的問題超越了人天；四、告誡聽聞並允許宣說。如經文所說。『善男子，一闡提』以下，正式回答分為三部分：一、回答第五個不定之問；二、回答第三個斷善之問，同時也回答了第一個和第二個罪人之問；三、再次回答第五個不定之問，同時也回答了第四個問題。最初回答第五個問題分為三部分：先標明，然後回答，最後總結。從『如汝』
【English Translation】 English version: That is, neither non-empty nor not non-empty. Therefore, it is profound (omitted here).
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 20 Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa-sūtra
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 21
Composed by Dharma Master Zhang』an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter Two on King of Merit
Starting from this scroll, King of Merit asks questions. If one commits grave offenses, the second part below explains the violation of causality. It is divided into three parts: question, answer, and understanding. Ye Cheng has six questions, and Kai Shan has five questions, but in reality, there are three meanings. The first two questions are about the four grave offenses, the next two questions are about the icchantika (a person who has severed their roots of goodness), and the third question is about uncertainty. The first question is about the four grave offenses: if one possesses Buddha-nature, one should not fall into hell. If it is lost, Buddha-nature cannot be maintained. The second question: if one possesses Buddha-nature, why is it said to be impermanent, blissful, self, and pure (impermanence, bliss, self, purity)? If there are no four virtues, how can there be Buddha-nature? The third question: the icchantika severs their roots of goodness, so they should also sever their Buddha-nature. The fourth question: if Buddha-nature is not severed, why are they called icchantika? The fifth question: those who commit the four grave offenses and the uncertain like the icchantika, will they still generate roots of goodness? Nirvana is uncertain, will they still become ordinary beings? The questioning in this passage is slightly broad. If one comes out after entering Nirvana, will a sage still become an ordinary person? If so, the Buddha has no four virtues. If not, the icchantika has no reason to become a Buddha. The previous question makes Nirvana impermanent. The Buddha answers that it is not impermanent. Here, the difficulty of uncertainty is raised. If everything is uncertain, then everything is impermanent, then Nirvana is also limited and should also be impermanent. This question confuses everyone (omitted here). The Buddha's answer is divided into two parts. First, praise the question, then answer the question. Praising the question is divided into four aspects: first, praising the present merits; second, praising the past causes and conditions; third, praising that the question surpasses humans and devas; fourth, admonishing to listen and allowing to speak. As the sutra says. 'Good man, icchantika' below, the formal answer is divided into three parts: first, answering the fifth question of uncertainty; second, answering the third question of severing goodness, and also answering the first and second questions of the offenders; third, answering the fifth question of uncertainty again, and also answering the fourth question. The initial answer to the fifth question is divided into three parts: first, state it clearly, then answer it, and finally summarize it. Starting from 'As you'
所言下。第二正答第三有三番。一約內外。二約漏無漏。三約常無常。佛性中道。非此二邊故不可斷。人天是善。三塗是惡。凡法為外。聖法為內。世間是漏。出世無漏。有為無常。無為是常。佛性悉非此之兩邊。故不可斷。若是斷者下。兼答第一第二罪人問。彼雖作罪終不斷性。明罪不定。以不定故得三菩提。本取斷已名一闡提。性非已得云何可斷。既非定有豈能遮墮。答第一問。若非定有遣第二問。又斷已得方名闡提。今性非已得亦遣第四問。犯四重下。第三重答第五問為三。初泛明不定。二廣明不定。三結不定。初文又四。一明惡人不定。二明諸法不定。三明善人不定。四明如來不定。此即惡人不定也。色與色相下第二明諸法不定。有法譬初法如文。次譬中凡三譬三合如文。而言亦有定相謂常樂我凈者。為其前難不定云如來入已亦應出聖成凡即無常樂。今答不爾。無定之中亦有定相。謂如來常樂我凈。故言亦有定相。須陀洹下第三明善人不定。如來今于下第四明如來不定。方便道中如來不定。法身本地定不為凡是名為定。二端不可得燒者。兩解。一云襯身譬本地。在外譬跡應。此二不滅。二云襯身譬佛智觀機。在外譬神通應物。物機無窮故神通不盡。是故不燒。襯音者非應言親音。此衣在里名為襯衣。善男子當
【現代漢語翻譯】 現代漢語譯本 所言之下。第二正答第三有三番。一約內外，二約漏無漏，三約常無常。佛性中道（Buddha-nature is the Middle Way），非此二邊故不可斷。人天是善，三塗是惡。凡法為外，聖法為內。世間是漏，出世無漏。有為無常，無為是常。佛性悉非此之兩邊，故不可斷。若是斷者下，兼答第一第二罪人問。彼雖作罪終不斷性。明罪不定，以不定故得三菩提（three kinds of enlightenment）。本取斷已名一闡提（Icchantika，斷善根者）。性非已得云何可斷。既非定有豈能遮墮。答第一問。若非定有遣第二問。又斷已得方名闡提，今性非已得亦遣第四問。犯四重下，第三重答第五問為三。初泛明不定，二廣明不定，三結不定。初文又四。一明惡人不定，二明諸法不定，三明善人不定，四明如來不定。此即惡人不定也。色與色相下第二明諸法不定。有法譬初法如文。次譬中凡三譬三合如文。而言亦有定相謂常樂我凈者，為其前難不定云如來入已亦應出聖成凡即無常樂。今答不爾。無定之中亦有定相，謂如來常樂我凈。故言亦有定相。須陀洹（Sotapanna，入流果）下第三明善人不定。如來今于下第四明如來不定。方便道中如來不定。法身本地定不為凡是名為定。二端不可得燒者，兩解。一云襯身譬本地，在外譬跡應。此二不滅。二云襯身譬佛智觀機，在外譬神通應物。物機無窮故神通不盡。是故不燒。襯音者非應言親音。此衣在里名為襯衣。善男子當
【English Translation】 English version Following what was said. The second correct answer to the third question has three aspects: 1. Regarding internal and external; 2. Regarding defiled and undefiled; 3. Regarding permanence and impermanence. Buddha-nature is the Middle Way, not belonging to either of these two extremes, therefore it cannot be severed. Humans and gods are good, the three evil realms are evil. Mundane dharmas are external, sacred dharmas are internal. The world is defiled, transcendence is undefiled. Conditioned things are impermanent, unconditioned is permanent. Buddha-nature does not belong to either of these two extremes, therefore it cannot be severed. 'If it can be severed' below, also answers the first and second questions of the sinful person. Although they commit sins, they ultimately do not sever their nature. This clarifies that sin is not fixed, and because it is not fixed, they can attain the three kinds of enlightenment (三菩提, three kinds of enlightenment). Originally, taking severance as the meaning defines an Icchantika (一闡提, Icchantika, one who has severed their roots of goodness). If the nature has not been attained, how can it be severed? Since it is not definitely present, how can it obstruct falling? This answers the first question. If it is not definitely present, it dismisses the second question. Furthermore, only severing what has been attained can be called an Icchantika; since the nature has not been attained, it also dismisses the fourth question. 'Committing the four major offenses' below, the third section answers the fifth question in three parts: first, a general explanation of unfixedness; second, a detailed explanation of unfixedness; third, a conclusion of unfixedness. The first part has four aspects: 1. Clarifying the unfixedness of evil people; 2. Clarifying the unfixedness of all dharmas; 3. Clarifying the unfixedness of good people; 4. Clarifying the unfixedness of the Tathagata. This is the unfixedness of evil people. 'Form and the characteristics of form' below, the second clarifies the unfixedness of all dharmas. The first analogy of existing dharmas is as the text says. The next analogy has three analogies and three combinations as the text says. 'And it is said that there are also fixed characteristics, namely permanence, bliss, self, and purity,' this is because the previous difficulty of unfixedness said that if the Tathagata enters, he should also exit from sagehood and become a common person, thus there would be no permanence and bliss. Now the answer is not so. Within unfixedness, there are also fixed characteristics, namely the Tathagata's permanence, bliss, self, and purity. Therefore, it is said that there are also fixed characteristics. 'Sotapanna (須陀洹, Sotapanna, stream-enterer)' below, the third clarifies the unfixedness of good people. 'The Tathagata now in' below, the fourth clarifies the unfixedness of the Tathagata. In the expedient path, the Tathagata is unfixed. The Dharmakaya's (法身) original ground is fixed and does not become a common person; this is called fixed. 'The two ends cannot be burned' has two explanations: 1. One says that the inner garment is an analogy for the original ground, and the outer is an analogy for the manifested traces. These two are not extinguished. 2. One says that the inner garment is an analogy for the Buddha's wisdom observing the potential of beings, and the outer is an analogy for the supernatural powers responding to beings. The potential of beings is endless, therefore the supernatural powers are inexhaustible. Therefore, it is not burned. The sound 'chen' is not the sound of 'ying' (應), but the sound of 'qin' (親). This garment worn inside is called an inner garment. Good man, should
知如來下。第二廣明不定。舊解諸句。作一存一亡。非鬼至亡法身。非非鬼至存應身。今謂法應兩分還是定義豈是不定。興皇云。非鬼法身不定。法身則亡非亡。非非鬼應身不定。應身則存非存。存非存能鬼能非鬼。亡非亡能非鬼能鬼。今謂皆未免定。何者鬼定能非鬼。非鬼定能鬼。雖言不定亦名為定。今明鬼即非鬼。亦即非鬼非非鬼。非鬼即鬼。亦即非鬼非非鬼。非鬼非非鬼亦即鬼非鬼。是一即三是三即一。無一無三一三不定。斯則真不定義。余句例然。今先唱章門。次解釋。凡二十章門。但解十六不釋四門。于第九短非短門中。云現三尺身者。河西云。其家無兒。產一子長三尺而死。父母悲苦失性。佛現兒像。父母見子還得本心。謂兒言。我言汝死汝何處來。答言從死處來。因緣暫會。身屬眾緣。四大假合。遍觀眾緣。何者是身種種說法。惑心即斷。便現三尺佛身光明色相。長者得阿那含。非漏非無漏是第十六章而最在後釋。何故爾。佛欲廣釋此章。故留在後。又私謂諸門之中。若漏無漏凡夫聞之多易解故。又二。初明非有漏。其文極廣。后明非無漏其文甚少。廣略相望亦應可見。初非有漏文為二。先明三漏。后明七漏。問何不取三界煩惱為三漏。而取色無色為有漏。通取無明為無明漏。答佛說無定。或轉三漏以
【現代漢語翻譯】 現代漢語譯本 知如來下。第二廣明不定。舊解諸句，作一存一亡。認為鬼道眾生至亡是法身（Dharmakaya），非鬼道眾生至存是應身（Nirmanakaya）。現在認為法身和應身兩分，這還是定義，怎麼能說是不定呢？興皇（指僧人）說，非鬼是法身不定，法身則亡而非亡；非非鬼是應身不定，應身則存而非存。存而非存，能是鬼也能是非鬼；亡而非亡，能是非鬼也能是鬼。現在認為這些都沒有免於定義。為什麼呢？鬼道眾生必定能成為非鬼道眾生，非鬼道眾生必定能成為鬼道眾生。雖然說是不定，也仍然可以稱之為定。現在闡明鬼即是非鬼，也即是非鬼非非鬼；非鬼即是鬼，也即是非鬼非非鬼；非鬼非非鬼，也即是鬼非鬼。這是一即三，是三即一。無一無三，一三不定。這才是真正的不定義。其餘的句子可以依此類推。 現在先唱章門（章節的綱要），然後解釋。總共有二十個章門，但只解釋了十六個，沒有解釋四個。在第九個『短非短』門中，說『現三尺身』，河西（地名）的說法是，那家沒有兒子，生了一個兒子，長三尺就死了。父母悲傷痛苦，失去了本性。佛現出那個孩子的形象，父母見到孩子，恢復了本心。對孩子說，『我說你死了，你從哪裡來？』回答說，『從死的地方來。因緣暫時聚合，身體屬於眾多的因緣，四大假合而成。』遍觀所有的因緣，哪裡是身體呢？通過種種說法，迷惑的心就斷除了。於是顯現出三尺佛身，光明色相。長者證得了阿那含（Anagamin，三果阿羅漢）。非有漏非無漏是第十六章，卻放在最後解釋。為什麼呢？佛想要廣泛地解釋這一章，所以留在最後。而且我私下認為，在所有的章門中，如果是有漏無漏，凡夫聽了更容易理解。 又有兩部分。首先闡明非有漏，其文非常廣泛。然後闡明非無漏，其文非常簡短。廣略相對，也應該可以看出來。首先，非有漏文分為兩部分。先闡明三漏，后闡明七漏。問：為什麼不取三界煩惱作為三漏，而取色界（Rupadhatu）、無色界（Arupadhatu）作為有漏，通取無明（Avidya）作為無明漏？答：佛說沒有定法，或者轉變三漏以...
【English Translation】 English version Knowing the Tathagata below. Secondly, broadly explaining the indeterminate. The old interpretations of the sentences treat them as 'one exists, one ceases'. Considering the ghost realm to cessation as the Dharmakaya (法身, Dharma body), and the non-ghost realm to existence as the Nirmanakaya (應身, Transformation body). Now, considering the division of Dharmakaya and Nirmanakaya, is this still a definition? How can it be called indeterminate? Xinghuang (興皇, referring to a monk) said, 'Non-ghost is the indeterminate Dharmakaya; the Dharmakaya ceases but does not cease. Non-non-ghost is the indeterminate Nirmanakaya; the Nirmanakaya exists but does not exist. Existing but not existing, it can be a ghost and can be a non-ghost; ceasing but not ceasing, it can be a non-ghost and can be a ghost.' Now, it is considered that none of these are free from definition. Why? A ghost being can definitely become a non-ghost being, and a non-ghost being can definitely become a ghost being. Although it is said to be indeterminate, it can still be called determinate. Now, it is clarified that a ghost is also a non-ghost, and also a non-ghost non-non-ghost; a non-ghost is also a ghost, and also a non-ghost non-non-ghost; a non-ghost non-non-ghost is also a ghost non-ghost. This is one is three, and three is one. Without one and without three, one and three are indeterminate. This is truly indeterminate. The remaining sentences can be inferred by analogy. Now, first, the chapter headings (章節的綱要, outline of the chapters) are chanted, and then explained. There are a total of twenty chapter headings, but only sixteen are explained, and four are not explained. In the ninth 'short non-short' chapter, it is said 'appearing as a three-foot body'. The saying in Hexi (河西, place name) is that the family had no son, and a son was born, who died at three feet tall. The parents were sad and distressed, losing their original nature. The Buddha manifested the image of that child, and the parents, seeing the child, regained their original mind. They said to the child, 'I said you died, where did you come from?' The child replied, 'From the place of death. The causes and conditions temporarily gather, and the body belongs to the many causes and conditions, falsely combined by the four great elements.' By observing all the causes and conditions, where is the body? Through various explanations, the deluded mind is cut off. Then, a three-foot Buddha body is manifested, with light and color. The elder attained Anagamin (阿那含, third stage Arhat). Non-leaky and non-unleaky is the sixteenth chapter, but it is explained last. Why? The Buddha wanted to broadly explain this chapter, so it was left to the end. Moreover, I privately think that among all the chapter headings, if it is leaky and unleaky, ordinary people will understand it more easily. There are also two parts. First, clarify the non-leaky, the text of which is very extensive. Then, clarify the non-unleaky, the text of which is very brief. The contrast between extensive and brief should also be visible. First, the non-leaky text is divided into two parts. First, clarify the three leaks, and then clarify the seven leaks. Question: Why not take the afflictions of the three realms as the three leaks, but take the Form Realm (色界, Rupadhatu) and Formless Realm (無色界, Arupadhatu) as leaky, and generally take ignorance (無明, Avidya) as the leak of ignorance? Answer: The Buddha said there is no fixed Dharma, or transform the three leaks to...
為四流。然作三漏者欲重故獨為。一色無色小輕故合為一。無明是根本通共為一。但數家稱為漏落生死。論家稱為漏失道理。今經意者只是煩惱則名為漏。複次一切凡夫下。第二明七漏。一見。二思惟。三根四惡。五親近。六受。七念。前兩是漏體。后五是漏緣。見是利使。思是鈍使。根是內五根。惡是外惡法。近是惡人。受是受取色慾等法。念是晝夜唸唸不斷。今文無思漏。又惡漏作離漏名。能離是道。所離是惡。初解見漏中應具十使。但舉疑見者。欲明貪瞋癡慢四使通於見思五見及疑。但在見諦思惟門中。則為慢攝。文又二。先廣明疑心。后別明見使。疑乃非見。但疑見相關故言疑見。生六種心者具列諸見。莊嚴云。只是五見開邊為斷常故言六。開善云。決定有我。決定無我。未是六數。但總唱決定。從我見我一下即是六數。一我見我。二我見無我。三無我見我。四我作。五我受。六我知。所言六者。一于假我計有真我。故言我見我。二于假我上計無此我。故言我見無我。三于陰身上計有真我。故言無我見我。我作下三種。即十六知見中三。河西以決定有無為二。我見我者。本計有我。入定之時見妙光明。猶如日月。即以所見證定有我。故言我見我。我見無我者。計現有我過未無我。即斷見外道。無我見我。謂諸
有情悉無有我。離五陰外別見有我。如麻麥等。我作我受者。謂始終常有。即是常見。謂我能作因。我能受果。及以能知。從凡夫不能善攝下。三釋根漏又三。一明凡夫因根起漏。二明菩薩不爾。三結如來無漏。凡夫如文。菩薩下二明雖復因根不起諸漏。行苦者二解。一云。即三苦中之行苦。此若最通二云。行是無常苦但是報。不得為一。言二十五里者譬二十五有。缽譬色心。油譬于戒。不棄一滴譬不犯一戒。王譬佛。臣譬行人。拔刀在後譬于無常。如來拔出下。第三結如來無漏也。復有離漏下。第四釋惡漏。當體名惡。從治道名離。又二。先明能離之道。后明所離之惡。初又二。先明菩薩修行。后引昔證今。初文有五種法師。而言一經于耳七劫不墮者。前名字功德品云。若聞常住二字生生不墮者。聞有多種。若深能思惟如說行者即生生不墮。若不能深思惟行者只得少益。八魔者。舊云。無常等四各有其因。是為八魔。又一解。煩惱等四及無常等四為八。善男子我念過去下。第二引昔證今。于中有偈。舊解。上半明果下半辨因。證涅槃是果。至心聽是因。果中有得離二事。證涅槃是得。永斷是離。因亦有二。至心是修行。無量樂是得果。言得樂果者。非常樂果。乃是行因得因中之樂果。有人評之。比太近局全無所以。
【現代漢語翻譯】 現代漢語譯本 有情眾生都沒有『我』（ātman）。如果離開五蘊（五陰，即色、受、想、行、識）之外，另外認為有一個『我』，這就好比麻或麥等物一樣。所謂『我作我受』，是指有一個始終常存不變的『我』，這就是常見（śāśvata-dṛṣṭi）。認為『我』能造作因，『我』能承受果報，並且『我』具有能知的功能。從『凡夫不能善攝下』開始，有三重解釋根和漏（āsrava），第一重說明凡夫因根而生起煩惱，第二重說明菩薩不是這樣，第三重總結如來沒有煩惱。凡夫的情況如經文所說。『菩薩下二明』說明菩薩即使因根也不會生起諸漏。『行苦者二解』有兩種解釋，一種認為是指三苦（苦苦、壞苦、行苦）中的行苦，這種解釋最為普遍；另一種認為，『行』是無常，『苦』只是果報，不能視為一體。『言二十五里者譬二十五有』，用二十五里來比喻二十五有（二十五種存在狀態）。缽比喻色心（物質和精神），油比喻戒律，『不棄一滴譬不犯一戒』，不捨棄一滴油比喻不違犯一條戒律。王比喻佛，臣比喻修行人，『拔刀在後譬于無常』，拔刀在後面追趕比喻無常迅速到來。『如來拔出下』，第三總結如來沒有煩惱。『復有離漏下』，第四重解釋惡漏（duḥkhāsrava），其本體稱為惡，從對治的角度稱為離。又分為兩部分，先說明能夠脫離惡漏的道路，后說明所要脫離的惡漏。首先說明菩薩的修行，然後引用過去的例子來證明現在。初文中有五種法師，『而言一經于耳七劫不墮者』，前面《名字功德品》中說，如果聽到『常住』二字，生生世世都不會墮落。聽聞有很多種，如果能夠深入思考並如所說的那樣去實踐，就能生生世世不墮落；如果不能深入思考和實踐，就只能得到少許利益。『八魔者』，舊的解釋說，無常等四種各有其因，這就是八魔。還有一種解釋，煩惱等四種以及無常等四種合起來是八魔。『善男子我念過去下』，第二部分引用過去的例子來證明現在。其中有一段偈頌，舊的解釋說，上半部分說明果報，下半部分辨別原因，證明涅槃是果報，『至心聽』是原因。果報中有『得』和『離』兩件事，證明涅槃是『得』，『永斷』是『離』。原因也有兩種，『至心』是修行，『無量樂』是得到果報。『言得樂果者，非常樂果，乃是行因得因中之樂果』，說得到快樂的果報，不是指最終的快樂果報，而是指修行這個因，得到修行過程中所產生的快樂果報。有人評論說，這種比喻太近太侷限，完全沒有意義。
【English Translation】 English version Sentient beings are all without a self (ātman). To perceive a self separate from the five aggregates (skandhas, i.e., form, feeling, perception, mental formations, and consciousness) is like perceiving a self in things like hemp or wheat. The idea of 'I act, I receive' implies a self that is constant and unchanging, which is the view of eternalism (śāśvata-dṛṣṭi). This view holds that 'I' can create causes, 'I' can receive effects, and 'I' possess the ability to know. Starting from 'Ordinary people cannot skillfully restrain,' there are three explanations of the roots (indriya) and outflows (āsrava). The first explains how ordinary people generate outflows from their roots, the second explains that Bodhisattvas do not do so, and the third concludes that the Tathāgata is without outflows. The situation of ordinary people is as described in the text. 'The following two explanations regarding Bodhisattvas' clarify that even if they arise from the roots, Bodhisattvas do not generate outflows. 'The suffering of formations has two interpretations': one interpretation is that it refers to the suffering of formations (saṃskāra-duḥkha) among the three sufferings (duḥkha-duḥkha, vipariṇāma-duḥkha, saṃskāra-duḥkha); this interpretation is the most common. The other interpretation is that 'formations' are impermanent, and 'suffering' is merely a result, so they cannot be considered as one. 'The twenty-five miles represent the twenty-five existences (twenty-five realms of existence).' The bowl represents form and mind (matter and spirit), the oil represents precepts, and 'not discarding a single drop represents not violating a single precept.' The king represents the Buddha, the minister represents the practitioner, and 'drawing a sword from behind represents impermanence.' 'The Tathāgata draws out...' The third concludes that the Tathāgata is without outflows. 'Furthermore, there is the abandonment of outflows...' The fourth explains the evil outflows (duḥkhāsrava), which are inherently called evil and, from the perspective of treatment, are called abandonment. This is further divided into two parts: first, explaining the path to abandon evil outflows, and second, explaining the evil outflows to be abandoned. The first part explains the practice of Bodhisattvas, and then cites past examples to prove the present. In the initial text, there are five types of Dharma masters, and 'to have a sutra pass through the ear once will prevent falling for seven kalpas' refers to what was said earlier in the 'Merits of Names' chapter: if one hears the two words 'permanence,' one will not fall in birth after birth. There are many ways of hearing; if one can deeply contemplate and practice as instructed, one will not fall in birth after birth; if one cannot deeply contemplate and practice, one will only gain a small benefit. 'The eight demons' were previously explained as the four impermanences, each having its cause, which are the eight demons. Another explanation is that the four afflictions and the four impermanences together are the eight demons. 'Good man, I remember the past...' The second part cites past examples to prove the present. Within this, there is a verse. The old explanation is that the first half explains the result, and the second half distinguishes the cause, proving that Nirvāṇa is the result, and 'listening with utmost sincerity' is the cause. In the result, there are two things: 'attainment' and 'abandonment,' proving that Nirvāṇa is 'attainment' and 'eternal cessation' is 'abandonment.' There are also two causes: 'utmost sincerity' is practice, and 'immeasurable joy' is obtaining the result. 'To say that one obtains the result of joy is not the ultimate result of joy, but rather the joy obtained in the cause of practice.' Someone commented that this analogy is too close and limited, and completely meaningless.
若只有此事何能賣身。復云何聞此而得成佛。觀師云。偈意無量不可得盡。所該甚廣義味無竭。且出十義。一三寶。二四諦。三三德。四四德。五生不生等四句。六本有今無偈。七雪山偈。八四悉檀意。九中論偈。十四種佛性。所言偈含三寶者。只如來證涅槃。此一句。即是佛法三寶。能證之人是如來。即是佛寶。所證之法是涅槃。即名法寶。永斷一句只是助語。若能至心即是僧寶。能至心聽即是秉行之眾。豈非僧寶。但此一句亦得兩望。至心亦得是法寶。至期何處即是聽法。今且屬僧。得無量樂亦是助句。明三寶者只是兩句。且置兩句。言四諦者。不取締義但取行證。證此法者佛證涅槃。即是證滅。何故知爾。涅槃翻滅豈非滅諦。永斷于生死。即是除集集是煩惱及以結業。今生死亦是煩惱及以結業。若能至心聽。即是道諦。由至心聽故即證道。常得無量樂即是苦諦。何以故。苦果既遣便獲樂報。三三德者。即是摩醯首羅三目。亦是伊字三點。如來證涅槃。即法身德。永斷于生死。即解脫德。至心聽。即般若德。更須一一釋之。四依品中明三德者。一法身。二解脫。三般若。四相品中不爾。一者涅槃。二者解脫。三者般若。即取涅槃代法身。今此中既云涅槃者豈非法身。永斷生死是解脫者。有生死即有累不脫。今既斷
【現代漢語翻譯】 現代漢語譯本 若只有此事，如何能賣身？又如何聽聞此事而得成佛？觀師說：『偈（gatha）的意義無量無邊，無法窮盡，所包含的內容非常廣泛，義理深遠沒有窮盡。』且說十種意義：一、三寶（Triratna）。二、四諦（catvāri-ārya-satyāni）。三、三德。四、四德。五、生不生等四句。六、本有今無偈。七、雪山偈。八、四悉檀（catuḥ-pratisaraṇa）意。九、《中論》（Madhyamaka-śāstra）偈。十、四種佛性（Buddha-dhātu）。 所說偈包含三寶，就像如來證得涅槃（nirvāṇa），這一句就是佛法三寶。能夠證得之人是如來，就是佛寶（Buddha-ratna）；所證之法是涅槃，就名為法寶（Dharma-ratna）；『永斷』一句只是助語，若能至誠用心，就是僧寶（Saṃgha-ratna），能至誠用心聽聞，就是秉持修行的僧眾，豈不是僧寶？但這一句也可以從兩方面來看，至誠用心也可以是法寶，至誠期望在何處，就是聽法，現在且歸於僧寶，『得無量樂』也是助句。 闡明三寶只是兩句。且先放下這兩句。說到四諦，不取其諦的意義，只取其行證。證此法者，佛證涅槃，就是證滅諦（nirodha-satya）。為何知道是這樣？涅槃翻譯為滅，豈不是滅諦？『永斷于生死』，就是去除集諦（samudaya-satya），集是煩惱以及結業，現在生死也是煩惱以及結業。『若能至心聽』，就是道諦（mārga-satya），由於至心聽聞的緣故，就證得道。『常得無量樂』就是苦諦（duḥkha-satya）。為什麼這樣說？苦果既然去除，便獲得快樂的果報。 三三德，就是摩醯首羅（Maheśvara）的三目，也是伊字三點。『如來證涅槃』，即法身德（Dharmakāya-guṇa）。『永斷于生死』，即解脫德（vimukti-guṇa）。『至心聽』，即般若德（prajñā-guṇa）。更需要一一解釋它。四依品中闡明三德，一者法身，二者解脫，三者般若。四相品中不是這樣，一者涅槃，二者解脫，三者般若，就是取涅槃代替法身。現在這裡既然說涅槃，豈不是法身？『永斷生死』是解脫，有生死就有牽累不得解脫，現在既然斷除。
【English Translation】 English version If it were only this matter, how could one sell oneself? And how could one attain Buddhahood by hearing this? The teacher Guan said: 'The meaning of the gatha (偈) is immeasurable and cannot be exhausted. What it encompasses is very broad, and the meaning is inexhaustible.' Let's discuss ten meanings: 1. The Three Jewels (Triratna). 2. The Four Noble Truths (catvāri-ārya-satyāni). 3. The Three Virtues. 4. The Four Virtues. 5. The four phrases such as 'born or unborn'. 6. The gatha of 'originally existing but now absent'. 7. The Snow Mountain gatha. 8. The meaning of the Four Reliances (catuḥ-pratisaraṇa). 9. The gatha of the Treatise on the Middle Way (Madhyamaka-śāstra). 10. The Four Kinds of Buddha-nature (Buddha-dhātu). The gatha mentioned contains the Three Jewels, just as the Tathagata (如來) attains Nirvana (涅槃). This phrase is the Three Jewels of Buddhism. The one who can attain it is the Tathagata, which is the Buddha Jewel (Buddha-ratna); the Dharma (法) attained is Nirvana, which is called the Dharma Jewel (Dharma-ratna); the phrase 'eternally severing' is just an auxiliary phrase. If one can listen with utmost sincerity, that is the Sangha Jewel (Saṃgha-ratna). Being able to listen with utmost sincerity is the Sangha (僧) who uphold and practice, is it not the Sangha Jewel? But this phrase can also be viewed from two aspects. Utmost sincerity can also be the Dharma Jewel. Where one sincerely hopes to be is listening to the Dharma. For now, let it belong to the Sangha. 'Obtaining immeasurable joy' is also an auxiliary phrase. Clarifying the Three Jewels is just two phrases. Let's put these two phrases aside for now. Speaking of the Four Noble Truths, we do not take the meaning of 'truth' but only take its practice and realization. The one who realizes this Dharma, the Buddha realizes Nirvana, which is realizing the Truth of Cessation (nirodha-satya). How do we know this? Nirvana translates to cessation, is it not the Truth of Cessation? 'Eternally severing from birth and death' is removing the Truth of Origin (samudaya-satya). Origin is afflictions and karmic formations. Now, birth and death are also afflictions and karmic formations. 'If one can listen with utmost sincerity' is the Truth of the Path (mārga-satya). Because of listening with utmost sincerity, one realizes the Path. 'Always obtaining immeasurable joy' is the Truth of Suffering (duḥkha-satya). Why do we say this? Since the fruit of suffering is removed, one obtains the reward of joy. The Three Virtues are the three eyes of Maheśvara (摩醯首羅), and also the three dots of the 'I' character. 'The Tathagata realizes Nirvana' is the virtue of the Dharmakaya (Dharmakāya-guṇa). 'Eternally severing from birth and death' is the virtue of liberation (vimukti-guṇa). 'Listening with utmost sincerity' is the virtue of prajna (prajñā-guṇa). It is necessary to explain each one further. In the chapter on the Four Reliances, the Three Virtues are clarified as: first, Dharmakaya; second, liberation; third, prajna. It is not like this in the chapter on the Four Characteristics. First, Nirvana; second, liberation; third, prajna, which is taking Nirvana to replace Dharmakaya. Now, since it is said here that Nirvana, is it not the Dharmakaya? 'Eternally severing birth and death' is liberation. Having birth and death means having burdens and not being liberated. Now that it is severed.
除。即是無累寧非解脫。至心聽即是般若者。由聽法故能生智慧。智慧既生寧非般若。不至心者容可不生。今既至心聽即能生智。復得法樂自娛。非復世間之樂。言四德者。即常樂我凈。如來證涅槃即常德。問為將如來為常。涅槃為常。今明人法皆常。故前文云。以法常故。人亦是常。永斷即凈德。生死是可惡不凈充盈。既除不凈便得凈法。豈非凈德。至心聽即我德。由我能聽。無我誰聽。常得無量樂自是樂德。亦云復是重明常德。生不生等四句者。前已委悉解竟。今不復釋(云云)應本有今無偈者。如來證涅槃。即本無今有。未證涅槃。即是本無。今既證竟。即是今有。永斷生死。即是本有今無。如來未斷生死之時。由有煩惱。即本有義。既證法身無復煩惱。豈非今無。下之兩句不可分張。只此三世是無有是處。故直合是三世有法無有是處。何者是三世法耶。只證此法涅槃常果。即是三世無有是處。雪山偈者。文小交加須善分別。上半不應此中文義。但取下半。而復不全應。今四句但應今兩句。生滅滅已。即是永斷于生死。寂滅為樂。即是常得無量樂。此兩偈相望互有所無。此偈望彼。即無諸行無常是生滅法。彼偈望此。即無如來證涅槃。若能至心聽。亦應四悉。如來證涅槃。即第一義。有時說涅槃為第一義。永斷
【現代漢語翻譯】 現代漢語譯本：
除，即是沒有累贅，難道不是解脫嗎？至心聽聞就是般若（智慧）啊。因為聽法的緣故能夠產生智慧。智慧既然產生，難道不是般若嗎？不用心聽的人或許不能產生智慧。現在既然至心聽聞，就能產生智慧，又得到佛法的快樂來自我娛樂，不再是世間的快樂了。所說的四德，就是常、樂、我、凈。如來證得涅槃，就是常德。問：是將如來視為常，還是將涅槃視為常？現在說明人與法都是常，所以前面的經文說：『因為法是常的緣故，人也是常的。』永遠斷除生死就是凈德。生死是可厭惡、不凈充滿的，既然去除不凈，便得到清凈的佛法，難道不是凈德嗎？至心聽聞就是我德。因為有『我』才能聽聞，沒有『我』誰來聽聞？常常得到無量的快樂，自然是樂德。也可以說是再次重申常德。生不生等四句，前面已經詳細解釋過了，現在不再重複解釋。（云云）應本有今無偈，如來證得涅槃，就是本來沒有現在有。未證得涅槃，就是本來沒有。現在既然證得了，就是現在有。永遠斷除生死，就是本來有現在沒有。如來未斷除生死的時候，因為有煩惱，就是本來有的意思。既然證得法身，沒有了煩惱，難道不是現在沒有嗎？下面的兩句不可分開解釋。只有這三世是無有是處，所以直接合起來是三世有法無有是處。什麼是三世法呢？只有證得這涅槃常果的法，才是三世無有是處。雪山偈，文字稍微交錯，需要好好分辨。上半句不應該用在這裡的中文含義，只取下半句，而且還不完全對應。現在四句只對應現在的兩句。生滅滅已，就是永遠斷除了生死。寂滅為樂，就是常常得到無量的快樂。這兩偈互相參照，互有所無。這偈相對於那偈，就沒有諸行無常是生滅法。那偈相對於這偈，就沒有如來證涅槃。如果能至心聽聞，也應該四悉檀（四種成就）。如來證得涅槃，就是第一義。有時說涅槃為第一義。永遠斷除
【English Translation】 English version:
'Cessation, that is without encumbrances, is it not liberation? To listen with utmost sincerity is Prajna (wisdom). Because of listening to the Dharma, wisdom can arise. Since wisdom arises, is it not Prajna? Those who do not listen sincerely may not generate wisdom. Now, since we listen with utmost sincerity, we can generate wisdom and find joy in the Dharma for self-entertainment, no longer the joy of the world. The so-called four virtues are permanence, joy, self, and purity. When the Tathagata attains Nirvana, it is the virtue of permanence. Question: Is the Tathagata considered permanent, or is Nirvana considered permanent? Now it is explained that both the person and the Dharma are permanent, so the previous text says: 『Because the Dharma is permanent, the person is also permanent.』 Eternally cutting off birth and death is the virtue of purity. Birth and death are detestable and filled with impurity. Since impurity is removed, pure Dharma is obtained, is it not the virtue of purity? Listening with utmost sincerity is the virtue of self. Because there is a 『self』 that can listen, without a 『self』 who would listen? Constantly obtaining limitless joy is naturally the virtue of joy. It can also be said to be a repeated clarification of the virtue of permanence. The four phrases of birth and non-birth, etc., have already been explained in detail before, and will not be explained again now. (Etc.) The verse 『Should be originally present, now absent』 refers to the Tathagata attaining Nirvana, which is originally absent but now present. Not yet attaining Nirvana is originally absent. Now that it has been attained, it is now present. Eternally cutting off birth and death is originally present but now absent. When the Tathagata has not yet cut off birth and death, because there are afflictions, it means originally present. Since the Dharmakaya has been attained and there are no more afflictions, is it not now absent? The following two sentences cannot be separated for explanation. Only these three times are without a place to be, so directly combining them means that the Dharma exists in the three times but there is no place for it to be. What is the Dharma of the three times? Only the Dharma of attaining this permanent fruit of Nirvana is without a place to be in the three times. The Snow Mountain verse, the words are slightly intertwined and need to be carefully distinguished. The first half of the verse should not be used with the Chinese meaning here, only the second half is taken, and even that is not fully corresponding. Now the four lines only correspond to the current two lines. 『Birth and death extinguished』 means eternally cutting off birth and death. 『Quiescence is joy』 means constantly obtaining limitless joy. These two verses refer to each other, each having what the other lacks. This verse, in relation to that verse, lacks the impermanence of all phenomena as the Dharma of birth and death. That verse, in relation to this verse, lacks the Tathagata attaining Nirvana. If one can listen with utmost sincerity, one should also have the four siddhanthas (four accomplishments). The Tathagata attaining Nirvana is the ultimate meaning. Sometimes Nirvana is said to be the ultimate meaning. Eternally cutting off'
于生死即對治。論中雲。以三觀治三漏。今正斷生死豈非對治。若能至心聽。即是世界。世界之中。或言有我或言無我。皆當至心領受此我無我。常得無量樂即各各為人。論中雲。一法分為兩種說之。為計我者即說無我。計無我者即說有我。著苦說樂執樂說苦。今此為除計無常苦者故。明常樂等法。中論偈者。因緣所生法。即如來證涅槃。涅槃只是因緣之法。若非因緣即成性義。我說即是空是永斷生死。既斷生死故得是空。亦名為假名者。即是至心聽。若有假我方能聽受。亦是中道義。即是常得無量樂。中道即是非有非無。亦是非常非無常。結之為常。無苦無樂結為大樂。今此常樂。即是中道之常樂也。四種佛性者。除正因性。但取果果因因四緣佛性。如來證涅槃即是果果性。故下文云。果果者。謂大涅槃。永斷生死即因因性。下文云。因因者。十二因緣所生之法。亦斷十二因緣煩惱盡者生觀智解。豈非因因。至心聽者。即了因性。三十七品六度四等。並是了因。常得無量樂是菩提果。以常樂故豈非果性。觀師云。聊爾思惟即便得此十科大義。是故當知。其理無量非可述盡。前梵行中言痛。此中雲不痛。舊解云。只是淺深(云云)。次明所離之惡。謂惡象惡馬諸惡獸等能害人者。能生惡念動身口惡。惡城惡舍無情之物
。何能為惡。如在邊城持弓執箭警柝遏道。豈不生人殺害心耶。惡舍亦爾。此是惡緣。惡知識者。甘談詐媚巧言令色。牽人作惡是故須離。次釋第五親近漏如文。複次一切凡夫下。第六釋受漏。文云。覺覺即受也。聖行品云。受為覺相。因三受後起三煩惱。故名受漏。其中復釋沙門等名。皆有多義不可定執。此中六難與上純陀有異。上以檀為難。哀嘆品以羅漢果為難。此中以怖心為難。何故三處辨難。而五同一異。純陀品對俗故云最後檀難。哀嘆對道故羅漢難。此中通對著有凡夫故怖心難。
德王品之三
起卷釋第七念漏。又二。先明漏相。次明菩薩無漏。能斷念漏。行心邪念為漏。理應具三受中生念漏。今偏據苦中生念漏起貪瞋等過。菩薩下。第二明菩薩無漏又三。法譬結。初少許法說。正明菩薩思惟能斷念漏。凡夫愚人不能思惟令其漏滅。從譬如有王下。第二譬說。為二。先譬次合。初譬者。說之不同。或七八九。望下合文應是八譬。一四蛇。二五旃陀羅。三詐親。四聚落。五六賊。六大河。七草筏。八到岸。束八為三。初六譬道緣。次一譬修道。后一譬得果。初言王者三解。一云。佛說眾生身中四大。二云。無明能構眾生四大之身。三云。此經詮眾生四大。各相違害譬之如蛇。篋譬一身。養食譬摩
【現代漢語翻譯】 現代漢語譯本：如何能作惡呢？就像在邊境城鎮，手持弓箭，警戒巡邏，攔截道路，難道不會產生殺害人的心思嗎？厭惡捨棄也是如此。這是作惡的因緣。惡知識，甜言蜜語，虛情假意，巧言令色，引誘人作惡，所以必須遠離。接下來解釋第五種『親近漏』，如經文所示。再接下來，『一切凡夫』以下，是第六種解釋『受漏』。經文說：『覺覺』就是『受』。聖行品說：『受』是『覺』的表相。因為三種『受』之後會產生三種煩惱，所以稱為『受漏』。其中又解釋了『沙門』等的名稱，都有多種含義，不可執著於一種。這其中的六種困難與前面《純陀品》中的困難有所不同。《純陀品》以佈施為難，哀嘆品以獲得阿羅漢果為難，這裡以恐懼心為難。為什麼三處辨析困難，而五種（情況）相同或不同呢？《純陀品》是針對世俗之人，所以說是最後的佈施之難。《哀嘆品》是針對修行之人，所以是阿羅漢果之難。這裡是普遍針對執著于有（存在）的凡夫，所以是恐懼心之難。
德王品之三
開始解釋第七種『念漏』。又分為兩部分：首先說明『漏』的相狀，其次說明菩薩沒有『漏』，能夠斷除『念漏』。行為和心思上的邪念就是『漏』。按道理說，應該在三種『受』中產生『念漏』。現在偏重於從苦『受』中產生『念漏』，從而產生貪婪、嗔恨等過失。『菩薩』以下，第二部分說明菩薩沒有『漏』，又分為三個部分：法說、譬喻、總結。首先是簡略的法說，正面說明菩薩的思惟能夠斷除『念漏』，凡夫愚人不能思惟，所以不能使『漏』滅除。從『譬如有王』以下，第二部分是譬喻說明，分為兩部分：先是譬喻，然後是合喻。最初的譬喻，說法不同，或者七種，或者八種，或者九種。對照下面的合喻經文，應該是八種譬喻：一是四條蛇，二是五個旃陀羅（賤民），三是虛假的親人，四是村落，五是六個盜賊，六是大河，七是草筏，八是到達彼岸。將八種譬喻歸納為三類：最初的六種譬喻是道的因緣，其次一種譬喻是修道，最後一種譬喻是獲得果報。最初說『王者』有三種解釋：一是說，佛說眾生身中的地、水、火、風四大；二是說，無明能夠構成眾生四大之身；三是說，這部經詮釋眾生的四大，各自相互違害，譬如蛇。篋譬喻一身，養食譬喻摩擦。
【English Translation】 English version: How can one commit evil? It's like in a border town, holding a bow and arrow, being vigilant on patrol, and intercepting roads. Wouldn't it give rise to the thought of killing people? Aversion and abandonment are also like this. This is the cause of evil. Evil companions, with sweet words, flattery, and deceptive appearances, entice people to do evil, so they must be avoided. Next, the fifth 'proximity leakage' is explained, as stated in the text. Furthermore, 'all ordinary people' below is the sixth explanation of 'reception leakage'. The text says: 'Awareness of awareness' is 'reception'. The 'Sacred Conduct' chapter says: 'Reception' is the appearance of 'awareness'. Because three afflictions arise after the three 'receptions', it is called 'reception leakage'. Among them, the names of 'Shramana' (ascetic) etc. are also explained, which have multiple meanings and should not be clung to one. The six difficulties here are different from those in the previous 'Cunda' chapter. The 'Cunda' chapter takes giving as a difficulty, the 'Lamentation' chapter takes attaining Arhatship as a difficulty, and this chapter takes fear as a difficulty. Why are difficulties analyzed in three places, and why are the five (situations) the same or different? The 'Cunda' chapter is aimed at worldly people, so it is said to be the final difficulty of giving. The 'Lamentation' chapter is aimed at practitioners, so it is the difficulty of Arhatship. This chapter is generally aimed at ordinary people who are attached to existence, so it is the difficulty of fear.
Chapter Three of 'King of Virtue'
Beginning to explain the seventh 'thought leakage'. It is divided into two parts: first, explaining the characteristics of 'leakage', and second, explaining that Bodhisattvas have no 'leakage' and can cut off 'thought leakage'. Evil thoughts in behavior and mind are 'leakage'. Logically, 'thought leakage' should arise from the three 'receptions'. Now, it focuses on the 'thought leakage' arising from suffering 'reception', thereby generating greed, hatred, and other faults. 'Bodhisattva' below, the second part explains that Bodhisattvas have no 'leakage', which is further divided into three parts: Dharma explanation, analogy, and conclusion. First is a brief Dharma explanation, directly stating that the Bodhisattva's contemplation can cut off 'thought leakage', while ordinary foolish people cannot contemplate, so they cannot eliminate 'leakage'. From 'For example, there is a king' below, the second part is the analogy explanation, divided into two parts: first the analogy, then the combination of analogy. The initial analogy has different explanations, either seven, eight, or nine. Comparing with the combined analogy text below, it should be eight analogies: one is four snakes, two are five Chandalas (outcasts), three are false relatives, four are villages, five are six thieves, six are a great river, seven are a grass raft, and eight is reaching the other shore. The eight analogies are summarized into three categories: the first six analogies are the causes and conditions of the path, the next one is the practice of the path, and the last one is the attainment of the fruit. The initial saying 'king' has three explanations: one is that the Buddha said the four great elements of earth, water, fire, and wind in the bodies of sentient beings; two is that ignorance can construct the bodies of sentient beings with the four great elements; three is that this sutra explains the four great elements of sentient beings, which harm each other, like snakes. The basket is an analogy for the body, and nourishing food is an analogy for friction.
洗。準法者。依所作惡品有輕重。戮之都市者。斷善根絕慧命。其事顯然故云都市。切令者。敦惡莫作誡善奉行。逃走者。若得真解彰顯而去。今初伏惑故言逃走。次王時復遣下。五旃陀羅用譬五陰。刀譬無常苦。回顧者。欣涅槃為逃走。厭生死為回顧。三是時五人下詐親譬。藏刀者。以虛妄我覆于無我。妄樂覆苦。密遣一人一人譬愛。五陰行心。有此貪愛能惑眾生。故言詐親。四其人不信下聚落譬。譬於五根。五根即是識所棲。托如人居聚落。缸器者。舊云。是重口罌譬五根重。沓字書為洪音。既不見人即人空。求物不得即法空。坐地者安心空境。五聞空中聲下六賊譬。譬於六塵能劫善財。空聲譬于聞佛教中說有六塵。夜來者。無明闇心蔽此六塵。六路值一河下。譬遇惑流。但諸眾生恒在煩惱。那忽云值。然都未修道則不知惑過。今始研心知其為閡。故名為值。斷常衝擊譬之漂急。乏戒定慧故無船筏。七即取種種下。筏譬修道。運手動足譬道用。筏不可依。慮善微弱不能勝濟。身倚者。心依此善截流而去。草木譬眾善法。兩手譬權實二智。兩足譬戒定二善。八即達彼岸下。譬得涅槃果。在此在流多有所畏。既度到果必無所怖。次合八譬。初合四蛇。即是四大。大有內外。內身四大正合四蛇。四大共造眼根合見毒。共
造身根合觸毒。共造鼻根合氣毒。共造舌根合嚙毒。次合五旃陀如文。三合詐親。親只是愛。愛能諛讇誘害眾生。但前三心不能生愛。唯行心中能生親愛。然此五陰盡能為惡。但起愛取要在行心。故云一怨。文云。怨詐親者有始有終。愛心不爾。無始無終。復有二義。一者如十二緣。猶如車輪。無有始終。愛心亦爾。無有始終。然十二緣。復有始終。即無明為始。老死為終。言無始終義者。求愛來處永不可得。即無始義。去處無從復是無終。次合第四空聚落者。即內六入。外世間聚人所住處。無人故空。六根即是我之棲托。求不可得故空。如人望舍。謂內有人比至進覓都不見有。菩薩亦爾。觀於六根皆空無我。但此六入即為六根。並外六塵內外十二。六根亦名六情。亦云六識。根以能生為義。情從生識得名。然六根無情。識即有情。從能受名故云六情。識取和會。根塵和會故能生識。次合第五六賊。即是六塵。賊從外來劫人資財。六塵之賊劫人善法。但此六塵生三種法四事能生細煩惱者名為四微。所生者粗故名四大。言四事者。色香味觸。四大各四。亦不具四。五事生者名為五欲。言五事者。足一聲塵。六事生者即名六塵。塵是滓累之名。次合第六一河。河是煩惱。但此關二河六河。不暇並述。有生死河涅槃河善法河
【現代漢語翻譯】 現代漢語譯本 『造身根合觸毒』：身體的感官（身根）與外界的觸覺（觸）結合，產生毒害。 『共造鼻根合氣毒』：鼻子的感官（鼻根）與外界的氣味（氣）結合，產生毒害。 『共造舌根合嚙毒』：舌頭的感官（舌根）與外界的味道（味）結合，產生毒害。 『次合五旃陀如文』：接下來與五種旃陀（Chandala，賤民）結合，如經文所說。 『三合詐親。親只是愛。愛能諛讇誘害眾生』：三種結合是虛假的親近。親近就是愛。愛會諂媚誘惑，危害眾生。但是，前三種心不能產生愛，只有在『行』心中才能產生親愛。然而，這五蘊（五陰）都能作惡，但生起愛和執取主要在於『行』心。所以說『一怨』。經文中說：『怨恨和虛假的親近有開始有結束，愛心不是這樣，沒有開始沒有結束。』 又有兩種含義：一是如十二因緣（十二緣），猶如車輪，沒有始終，愛心也是這樣，沒有始終。然而，十二因緣也有始終，即以無明（無明）為開始，老死（老死）為結束。說沒有始終的含義是，尋求愛的來處永遠不可能得到，這就是沒有開始的含義；去處無從尋找，又是沒有結束的含義。 『次合第四空聚落者。即內六入』：接下來與第四個空聚落結合，指的是內在的六入（內六入），即眼、耳、鼻、舌、身、意六種感官。 『外世間聚人所住處。無人故空』：外在的世間是人們居住的地方，因為沒有『我』所以是空的。 『六根即是我之棲托。求不可得故空』：六根（六根）就是『我』所寄託的地方，尋求『我』而不可得，所以是空的。如同人望見房屋，以為裡面有人，等到走近尋找，卻什麼也看不見。菩薩也是這樣，觀察六根都是空無自我的。 『但此六入即為六根。並外六塵內外十二』：但這六入就是六根，加上外在的六塵（六塵），內外共十二處。 『六根亦名六情。亦云六識』：六根也叫做六情，也叫做六識（六識）。 『根以能生為義。情從生識得名』：『根』以能夠產生為含義，『情』是從產生『識』而得名。 『然六根無情。識即有情。從能受名故云六情』：然而六根本身沒有情感，『識』才是有情感的，因為能夠感受而得名，所以叫做六情。 『識取和會。根塵和會故能生識』：『識』是獲取和會合，根和塵和合，所以能夠產生『識』。 『次合第五六賊。即是六塵』：接下來與第五個六賊結合，指的是六塵。 『賊從外來劫人資財。六塵之賊劫人善法』：盜賊從外面來搶劫人的資財，六塵的盜賊搶劫人的善法。 『但此六塵生三種法四事能生細煩惱者名為四微。所生者粗故名四大』：但是這六塵產生三種法，四種事物能夠產生細微煩惱的叫做四微（四微），所產生的粗大煩惱叫做四大（四大）。 『言四事者。色香味觸。四大各四。亦不具四』：所說的四種事物是色、香、味、觸。四大各自有四種特性，但也不完全具備四種。 『五事生者名為五欲。言五事者。足一聲塵』：五種事物產生叫做五欲（五欲）。所說的五種事物，加上聲音的塵埃。 『六事生者即名六塵。塵是滓累之名』：六種事物產生就叫做六塵。塵是污垢積累的名稱。 『次合第六一河。河是煩惱』：接下來與第六個一條河流結合，河流是煩惱。 『但此關二河六河。不暇並述。有生死河涅槃河善法河』：但是這裡涉及到二河、六河，沒有時間一一敘述。有生死河（生死河）、涅槃河（涅槃河）、善法河。
【English Translation】 English version 『Creating the body root combines with the poison of touch (Sparsha)』: The body's sense organ (body root/kaya-indriya) combines with external touch (Sparsha), producing poison. 『Together creating the nose root combines with the poison of smell (Gandha)』: The nose's sense organ (nose root/ghrana-indriya) combines with external smell (Gandha), producing poison. 『Together creating the tongue root combines with the poison of taste (Rasa)』: The tongue's sense organ (tongue root/jivha-indriya) combines with external taste (Rasa), producing poison. 『Next, combine with the five Chandala (Chandala) as in the text』: 『The three combine with deceptive intimacy. Intimacy is simply love. Love can flatter, deceive, and harm sentient beings.』: The three combinations are false intimacy. Intimacy is simply love. Love can flatter, deceive, and harm sentient beings. However, the first three minds cannot generate love; only in the 'volitional formations/saṃskāra' mind can intimacy and love arise. Nevertheless, these five aggregates (Skandhas) are all capable of evil, but the arising of love and attachment mainly lies in the 'volitional formations/saṃskāra' mind. Therefore, it is called 'one enemy'. The text says: 'Hatred and deceptive intimacy have a beginning and an end, but love is not like that; it has no beginning and no end.' There are also two meanings: One is like the twelve links of dependent origination (Twelve Nidanas), like a wheel, without beginning or end; love is also like that, without beginning or end. However, the twelve links of dependent origination also have a beginning and an end, namely, ignorance (Avidya) as the beginning and old age and death (Jara-marana) as the end. The meaning of having no beginning or end is that seeking the source of love is never attainable, which is the meaning of having no beginning; there is no way to find its destination, which is the meaning of having no end. 『Next, combining with the fourth empty village refers to the six internal sense bases (internal six entrances/ayatana)』: Next, combining with the fourth empty village refers to the six internal sense bases, namely the six sense organs of eye, ear, nose, tongue, body, and mind. 『The external world is where people live, but it is empty because there is no self.』: The external world is where people live, but it is empty because there is no 'self'. 『The six roots are where the self dwells, but it is empty because it cannot be found.』: The six roots (six sense organs/sad-indriya) are where the 'self' dwells, but it is empty because the 'self' cannot be found. It is like a person seeing a house and thinking there is someone inside, but when they approach and search, they see no one. Bodhisattvas are also like this, observing that the six roots are all empty and without self. 『But these six entrances are the six roots, along with the six external sense objects (six dusts/sad-visaya), making twelve internally and externally.』: But these six entrances are the six roots, plus the six external sense objects, making twelve in total, internally and externally. 『The six roots are also called the six emotions, and also called the six consciousnesses (six consciousnesses/sad-vijnana).』: The six roots are also called the six emotions, and also called the six consciousnesses. 『'Root' means the ability to produce; 'emotion' is named from the arising of consciousness.』: 'Root' means the ability to produce; 'emotion' is named from the arising of 'consciousness'. 『However, the six roots themselves have no emotion; 'consciousness' is what has emotion, named from the ability to receive, so it is called six emotions.』: However, the six roots themselves have no emotion; 'consciousness' is what has emotion, named from the ability to receive, so it is called six emotions. 『Consciousness takes in and gathers. The root and dust combine, so consciousness can arise.』: 'Consciousness' takes in and gathers. The root and dust combine, so 'consciousness' can arise. 『Next, combining with the fifth, the six thieves, refers to the six dusts.』: Next, combining with the fifth, the six thieves, refers to the six dusts. 『Thieves come from outside to rob people of their wealth; the thieves of the six dusts rob people of their good Dharma.』: Thieves come from outside to rob people of their wealth; the thieves of the six dusts rob people of their good Dharma. 『But these six dusts produce three kinds of Dharma; the four things that can produce subtle afflictions are called the four subtle elements (four subtle elements/rupa); what is produced is coarse, so it is called the four great elements (four great elements/maha-bhuta).』: But these six dusts produce three kinds of Dharma; the four things that can produce subtle afflictions are called the four subtle elements; what is produced is coarse, so it is called the four great elements. 『The four things are form, smell, taste, and touch. Each of the four great elements has four characteristics, but they do not fully possess all four.』: The four things are form, smell, taste, and touch. Each of the four great elements has four characteristics, but they do not fully possess all four. 『What is produced by five things is called the five desires (five desires/panca kama). The five things are, adding the dust of sound.』: What is produced by five things is called the five desires. The five things are, adding the dust of sound. 『What is produced by six things is called the six dusts. Dust is the name for accumulated impurities.』: What is produced by six things is called the six dusts. Dust is the name for accumulated impurities. 『Next, combining with the sixth, one river. The river is affliction.』: Next, combining with the sixth, one river. The river is affliction. 『But here, concerning the two rivers and the six rivers, there is no time to describe them all. There is the river of birth and death (samsara), the river of Nirvana (Nirvana), and the river of good Dharma.』: But here, concerning the two rivers and the six rivers, there is no time to describe them all. There is the river of birth and death, the river of Nirvana, and the river of good Dharma.
佛性河(云云)。但此經中三河不同。師子中明生死河。迦葉中明涅槃河。此中明煩惱河。既至河上取草為筏下。合第七譬戒定智慧以為三品。到于彼岸下。合第八到彼岸。譬常樂涅槃。云何如來非無漏下。第二釋非無漏。半句文云。如來常行有漏者。數人云。有漏無漏逐境為判。若緣漏境名為有漏。緣無漏境即名無漏。此中明如來有漏。似數人解。何故爾。文云。如來常行有漏。有漏即是二十五有。故知是從二十五有境為名。論人從心何時逐境。我體清凈無煩惱時。雖緣漏境心不成漏。此之兩解為鬥爭本。此中具明如來非有漏非無漏。非有漏者。乃明如來無復諸漏。非無漏者。明佛猶有漏。此漏無漏。欲明佛是非有漏非無漏漏無漏雙非。何曾云是有漏無漏。善男子以是因緣下。第三結不定。爾時德王下。第三領解(云云)。如佛上說下。第二德王更請答上果問者。前問既遠故重牒之。就上第二雙問因緣中。先雙答因果。次別答因果。別答中如來既廣答因竟。今德王更騰果問。文為二。先騰果問。爾時佛贊下。第二如來答。又二。一嘆問。二正答。初但嘆問。即有二意。一嘆其有憶持不忘。既經長時。猶憶前問。能請佛答故。是得念總持之力。二者此涅槃中多有所含。汝今並欲而總持之。是故復云得念總持。如世人言
【現代漢語翻譯】 現代漢語譯本 佛性河（指煩惱如河流般）。但此經中提到的三條河流各不相同：在《師子經》中指的是生死之河，在《迦葉經》中指的是涅槃之河，而在這裡指的是煩惱之河。到達河邊后，取草編成筏子，這對應于第七個比喻，即以戒、定、慧為三種品德。到達彼岸，對應于第八個比喻，即到達彼岸，象徵常樂涅槃。 『云何如來非無漏』以下，是第二部分，解釋『非無漏』。經文半句說：『如來常行有漏』。有些人說，有漏和無漏是根據所緣的境界來判斷的。如果所緣的是有漏的境界，就稱為有漏；如果所緣的是無漏的境界，就稱為無漏。這裡說如來是有漏的，似乎與這些人的解釋相似。為什麼這麼說呢？因為經文說：『如來常行有漏』，有漏就是指二十五有（三界二十五有）。因此可知，這是從二十五有的境界來命名的。論師們認為，從心來說，何時會隨逐境界呢？當我的本體清凈，沒有煩惱時，即使所緣的是有漏的境界，心也不會變成有漏。這兩種解釋是爭論的根本。這裡詳細說明了如來非有漏也非無漏。說『非有漏』，是說明如來不再有各種煩惱。說『非無漏』，是說明佛仍然有漏。這裡的漏和無漏，是要說明佛是非有漏也非無漏，漏和無漏都是相對的，並非肯定地說是有漏或無漏。 『善男子以是因緣下』，是第三部分，總結不定。『爾時德王下』，是第三部分，領悟理解。 『如佛上說下』，是第二部分，德王再次請求回答之前關於果的提問。因為之前的提問已經過去很久，所以重新提出來。在上文第二部分關於因果雙重提問中，先是雙重回答因果，然後分別回答因果。在分別回答中，如來已經廣泛地回答了因之後，現在德王再次提出關於果的提問。這段文字分為兩部分：先提出關於果的提問，『爾時佛贊下』，是第二部分，如來回答。又分為兩部分：一是讚歎提問，二是正式回答。開始只是讚歎提問，其中包含兩層意思：一是讚歎他有憶持不忘的能力，已經過了很長時間，仍然記得之前的提問，能夠請求佛陀回答，這是得到了念總持（Dharani，總持：記憶和理解佛法的能力）的力量。二是這部《涅槃經》中包含了很多內容，你現在想要全部憶持，所以又說得到了念總持。就像世人所說的那樣。
【English Translation】 English version The River of Buddha-nature (referring to afflictions as a river). However, the three rivers mentioned in this scripture are different: in the Simhanada Sutra (Lion's Roar Sutra) it refers to the river of birth and death; in the Kasyapa Sutra it refers to the river of Nirvana; and here it refers to the river of afflictions. Arriving at the riverbank, taking grass to make a raft corresponds to the seventh analogy, which is using morality (sila), concentration (samadhi), and wisdom (prajna) as the three virtues. Reaching the other shore corresponds to the eighth analogy, which is reaching the other shore, symbolizing eternal bliss of Nirvana. 'How is the Tathagata not without outflows (anasrava)?' below is the second part, explaining 'not without outflows'. Half a sentence of the text says: 'The Tathagata constantly practices with outflows (sasrava)'. Some people say that outflows and no outflows are judged according to the object of perception. If the object of perception is with outflows, it is called with outflows; if the object of perception is without outflows, it is called without outflows. Here it says that the Tathagata is with outflows, which seems similar to these people's explanation. Why is that? Because the text says: 'The Tathagata constantly practices with outflows', and with outflows refers to the twenty-five existences (of the Three Realms). Therefore, it is known that this is named from the realm of the twenty-five existences. The masters of treatises believe that, from the perspective of the mind, when does it follow the object of perception? When my essence is pure and without afflictions, even if the object of perception is with outflows, the mind will not become with outflows. These two explanations are the root of the dispute. Here it is explained in detail that the Tathagata is neither with outflows nor without outflows. Saying 'not with outflows' is to explain that the Tathagata no longer has various afflictions. Saying 'not without outflows' is to explain that the Buddha still has outflows. The outflows and no outflows here are to explain that the Buddha is neither with outflows nor without outflows; outflows and no outflows are relative, not affirming that it is with outflows or without outflows. 'Good man, because of this cause and condition, below' is the third part, concluding the uncertainty. 'At that time, King Virtue, below' is the third part, comprehending and understanding. 'As the Buddha said above, below' is the second part, King Virtue again requests to answer the previous question about the result. Because the previous question has been a long time, it is brought up again. In the second part above, regarding the double question of cause and result, first, the cause and result are answered doubly, and then the cause and result are answered separately. In the separate answers, after the Tathagata has extensively answered the cause, now King Virtue raises the question about the result again. This text is divided into two parts: first, the question about the result is raised; 'At that time, the Buddha praised, below' is the second part, the Tathagata answers. It is further divided into two parts: one is praising the question, and the other is formally answering. At the beginning, it is only praising the question, which contains two meanings: one is praising him for having the ability to remember and not forget; after a long time, he still remembers the previous question and is able to ask the Buddha to answer, which is obtaining the power of Dharani (總持: the ability to remember and understand the Dharma). Second, this Nirvana Sutra contains a lot of content, and you now want to remember all of it, so it is also said that you have obtained Dharani. Just like what people say.
下。第二正答又二。一者舉大小相對。是就相待義答。二者就絕待義答其大涅槃問。初明相待即有十對。絕待義者。如下文中。譬如虛空。不因小空名為大空。涅槃亦爾。不因小相名為大相。就相待中先舉十對。以為十譬。次合合中為兩。先總合。次別舉譬帖合。總合又兩。先列大小兩章門。次云何涅槃下釋兩章先釋小。次釋大。初釋小又二。先舉五事。少分有滅苦之義。名為涅槃。非大涅槃。若凡夫人下。第二舉斷伏之滅。名為涅槃。先出凡聖兩章門。次釋中二。先釋次釋成。初從或因世俗下釋上凡夫。或因聖道下釋上聲聞。世俗即是外道。得禪伏惑之人。聖道即是小乘。斷惑之人。何以故下。二釋成上兩。還生煩惱即釋凡夫。有習氣者即釋小乘。次文中具出習氣之義。通論十使皆有習氣。如舍利難陀畢陵伽等(云云)。今偏就我見明習。無我無樂唯有常凈。無我樂者。此是與其常凈。奪則皆無常樂我凈。常樂我凈下。此三句合十二字。釋上大涅槃章門。善男子譬如下。第二舉譬帖合。上有十譬。今但別合七。餘三則兼合。王城地三事共一合。此三事相兼。王即有城。城即有地。義勢相隨。人天又共合。于別閤中。先合海。次合河。三合山。摩訶那伽缽建提者。大論云。大龍大象天中力士。梁武翻為極牡。隨小王下
【現代漢語翻譯】 現代漢語譯本： 下文。第二種正確的回答又分為兩種。第一種是舉出大小相對的概念，這是從相對待的意義來回答。第二種是從絕對待的意義來回答關於大涅槃的提問。首先闡明相對待的意義，即有十對。絕對待的意義，如下文所說：『譬如虛空，不因為小空而稱為大空，涅槃也是這樣，不因為小相而稱為大相。』在相對待中，先舉出十對，作為十個比喻。其次是合譬，分為兩部分。先是總合，然後是分別舉例貼合。總合又分為兩部分，先列出大小兩個章節，然後是『云何涅槃』（什麼是涅槃）以下解釋這兩個章節，先解釋小的，再解釋大的。首先解釋小的，又分為兩部分，先舉出五件事，少部分具有滅苦的意義，稱為涅槃，但不是大涅槃。『若凡夫人』以下，第二是舉出斷除或降伏煩惱的滅，稱為涅槃。先提出凡夫和聖人兩個章節，然後是解釋，分為兩部分，先解釋，再解釋成就。首先從『或因世俗』以下解釋上面的凡夫，『或因聖道』以下解釋上面的聲聞。世俗指的是外道，得到禪定而降伏煩惱的人。聖道指的是小乘，斷除煩惱的人。『何以故』以下，第二是解釋成就上面的兩種人，『還生煩惱』是解釋凡夫，『有習氣者』是解釋小乘。其次文中具體闡述了習氣的意義，通論十使（十種根本煩惱）都有習氣，如舍利弗、難陀、畢陵伽等（等等）。現在偏重於從我見來闡明習氣，無我無樂唯有常凈。無我樂者，這是與其常凈相對而言，如果奪去常凈，則一切都無常樂我凈。『常樂我凈』以下，這三句話共十二個字，解釋上面的大涅槃章節。『善男子譬如』以下，第二是舉出比喻來貼合。上面有十個比喻，現在只分別貼合七個，其餘三個則兼合。王城、地這三件事共同合為一個，這三件事相互關聯，有王就有城，有城就有地，意義和形勢相互跟隨。人天又共同合為一個。在分別貼閤中，先貼合海，再貼合河，三是貼合山。摩訶那伽缽建提（Mahānāga-prakṛti，大龍的本性），大論中說，是大龍、大象、天中的力士。梁武帝翻譯為極牡（最雄壯的）。隨小王下
【English Translation】 English version: Below. The second correct answer is further divided into two. The first is to cite the relative concepts of large and small, which answers from the meaning of relativity. The second is to answer the question about Mahā-nirvāṇa (Great Nirvana) from the meaning of absoluteness. First, clarify the meaning of relativity, which has ten pairs. The meaning of absoluteness is as stated below: 'For example, empty space is not called large empty space because of small empty space. Nirvāṇa is also like this; it is not called a great characteristic because of a small characteristic.' In relativity, first cite ten pairs as ten metaphors. The second is to combine the metaphors, divided into two parts. The first is a general combination, and the second is to cite and apply examples separately. The general combination is further divided into two parts: first, list the large and small chapters, and then explain these two chapters below 'What is Nirvāṇa?' First explain the small, then explain the large. First, explain the small, which is further divided into two parts: first, cite five things, a small part of which has the meaning of extinguishing suffering, called Nirvāṇa, but not Mahā-nirvāṇa. 'If ordinary people' below, the second is to cite the extinction of afflictions that are cut off or subdued, called Nirvāṇa. First, put forward the two chapters of ordinary people and sages, and then explain, divided into two parts: first explain, then explain the accomplishment. First, from 'Perhaps because of worldly customs' below, explain the above ordinary people, 'Perhaps because of the holy path' below, explain the above Śrāvakas (voice-hearers). Worldly customs refer to external paths, people who have attained samādhi (meditative concentration) and subdued afflictions. The holy path refers to the Śrāvakayāna (Vehicle of the Hearers), people who have cut off afflictions. 'Why is this so?' below, the second is to explain the accomplishment of the above two types of people, 'Still giving rise to afflictions' explains ordinary people, 'Those with residual habits' explains the Śrāvakayāna. Secondly, the text specifically elaborates on the meaning of residual habits. Generally speaking, all ten bonds (ten fundamental afflictions) have residual habits, such as Śāriputra (舍利弗), Nanda (難陀), Piliṅgika (畢陵伽), etc. (etc.). Now, the emphasis is on clarifying residual habits from the perspective of self-view, no self, no pleasure, only permanence and purity. No self and pleasure, this is in contrast to permanence and purity. If permanence and purity are taken away, then everything is impermanent, miserable, without self, and impure. 'Permanence, bliss, self, purity' below, these three sentences, a total of twelve words, explain the above Mahā-nirvāṇa chapter. 'Good man, for example' below, the second is to cite metaphors to apply. There are ten metaphors above, but now only seven are applied separately, and the remaining three are combined. The three things of the royal city and the land are combined into one. These three things are interrelated. Where there is a king, there is a city, and where there is a city, there is land. The meaning and situation follow each other. Humans and gods are also combined into one. In the separate application, first apply the sea, then apply the river, and third apply the mountain. Mahānāga-prakṛti (摩訶那伽缽建提, the nature of the great dragon), the Great Treatise says that it is a great dragon, a great elephant, and a strong man in the heavens. Emperor Wu of Liang translated it as Jí mǔ (極牡, the most majestic). Following the small king below.
。第四併合三譬。大王大城等也。四種兵下。第五合前第七眾生大眾生譬。若有人能下。六併合前人大人天大天兩譬。普示眾生一實下。七合前有道大道。大名不可思議下。第二釋大涅槃。即絕待釋又二。先總次別。初總釋又二。初明不可說次可說。次別釋中但約三德不言常者二義。一云。前開宗廣明常竟。故略不言。二云。名字品云。所言大者名之為常。此更明大不復言常。就三德中亦各有二。初大我中二者。先不可思議釋大。次多因緣釋大。即可說不可說也。今文中雲。有大我故名大涅槃。又云。涅槃無我。舊有二解。一云。無我者絕名冥真故。涅槃無我。俗諦寄名故。涅槃有我。二云。無我者涅槃中無我者無生死妄我。有我者有常樂之我。觀師難此二解。若絕名冥真名無我者。亦應絕名冥真名為無常。彼解云。不得無常涅槃是常故。以冥真四絕名為無我。更並冥真四絕故無常(云云)。難次家云。既言無生死中我。亦應無生死中常。彼即反難。生死中何處有常。即應反問。生死中何得有知。彼若解云。生死無真我。而有假我者。又並無凝然常有相續常。若爾非但無生死之我。亦無生死之常。並之無窮。八自在者。一一多。二小大。三輕重。四色心。五根。六得。七說。八見。如文。複次譬如寶藏下。第二釋多因
【現代漢語翻譯】 現代漢語譯本 第四，合併三個比喻，如大王、大城等，以及四種軍隊。 第五，合併前面的第七個比喻，即眾生和大眾生。如果有人能夠做到以下。 第六，合併前面的人、大人、天、大天兩個比喻，普遍向眾生展示唯一的真實。 第七，合併前面的有道和大道的比喻，大名不可思議。 第二，解釋大涅槃，即絕對待的解釋，又分為兩部分：先總說，后別說。首先是總說，又分為兩部分：先說明不可說，其次是可說。其次是別說，只圍繞三德，不談常，有兩個原因：一是說，前面開宗明義廣泛闡述了常，所以這裡省略不談。二是說，《名字品》中說，所說的大，就叫做常，這裡更進一步說明大，不再說常。就三德而言，也各有兩種說法。首先是大我中的兩種說法：先用不可思議來解釋大，其次是用多因緣來解釋大，即可說和不可說。現在文中說，因為有大我，所以叫做大涅槃。又說，涅槃無我。舊有兩種解釋：一是說，無我，是因為斷絕名相，冥合真理，所以涅槃無我；俗諦假借名相，所以涅槃有我。二是說，無我，是指涅槃中沒有生死妄我；有我，是指有常樂之我。觀師反駁這兩種解釋，如果斷絕名相，冥合真理就叫做無我，也應該斷絕名相，冥合真理就叫做無常。對方解釋說，不能說無常，因為涅槃是常。因為冥合真理，四種斷絕，所以叫做無我，更進一步冥合真理，四種斷絕，所以是無常（云云）。反駁對方說，既然說沒有生死中的我，也應該沒有生死中的常。對方立即反駁，生死中哪裡有常？就應該反問，生死中怎麼會有知？對方如果解釋說，生死中沒有真我，而有假我，又沒有凝然常和相續常。如果這樣，不僅沒有生死之我，也沒有生死之常，這樣推論下去無窮無盡。 八自在，每一項都有多種含義：一、多；二、小大；三、輕重；四、色心；五、根；六、得；七、說；八、見。如經文所說。 其次，譬如寶藏下，第二，解釋多因。
【English Translation】 English version Fourth, merging three metaphors, such as the great king, the great city, etc., and the four kinds of armies. Fifth, merging the previous seventh metaphor, namely sentient beings and great sentient beings. If someone can do the following. Sixth, merging the previous two metaphors of person, great person, deva (god), and great deva, universally showing sentient beings the one reality. Seventh, merging the previous metaphors of the path and the great path, the great name is inconceivable. Second, explaining the Great Nirvana (ultimate liberation), which is the explanation of absolute relativity, further divided into two parts: first, a general explanation, then a specific explanation. First is the general explanation, further divided into two parts: first, explaining the unspeakable, and second, the speakable. Second is the specific explanation, only focusing on the three virtues, not mentioning permanence, for two reasons: one is that the previous opening statement extensively elaborated on permanence, so it is omitted here. The second is that the 'Names Chapter' says that what is called great is called permanence, here further explaining great, no longer mentioning permanence. Regarding the three virtues, each also has two explanations. First, the two explanations in the great self: first, using inconceivable to explain great, and second, using multiple causes and conditions to explain great, which is the speakable and the unspeakable. Now the text says that because there is a great self, it is called Great Nirvana. It also says that Nirvana is without self. There are two old explanations: one is that without self is because of cutting off names and merging with truth, so Nirvana is without self; conventional truth borrows names, so Nirvana has self. The second is that without self refers to the absence of the false self of birth and death in Nirvana; having self refers to having the self of permanence and bliss. Master Guan refutes these two explanations, if cutting off names and merging with truth is called without self, it should also cut off names and merge with truth to be called impermanence. The other party explains that it cannot be said to be impermanent because Nirvana is permanent. Because of merging with truth and four kinds of severance, it is called without self, further merging with truth and four kinds of severance, so it is impermanent (etc.). Refuting the other party, since it is said that there is no self in birth and death, there should also be no permanence in birth and death. The other party immediately refutes, where is there permanence in birth and death? It should be asked in return, how can there be knowledge in birth and death? If the other party explains that there is no true self in birth and death, but there is a false self, and there is neither solidified permanence nor continuous permanence. If so, not only is there no self of birth and death, but there is also no permanence of birth and death, and this reasoning goes on endlessly. The eight freedoms, each has multiple meanings: one, many; two, small and large; three, light and heavy; four, form and mind; five, roots; six, attainment; seven, speaking; eight, seeing. As the text says. Next, like a treasure trove below, second, explaining multiple causes.
緣故名大我。次大樂又二。一明不可說大樂。次世間下。明多因緣大樂。初文釋四樂於中。初樂之中有三。複次明無苦無樂之樂。二大寂靜下。即是明無喧無靜。名大寂靜名之為樂。三一切下。釋非知非無知。乃名大知名之為樂。四釋身不壞者。即是非生死非涅槃之身。是故不壞名為大樂。次世間名字下。第二釋有因緣。還對無緣以之為釋。故分有因無因二文釋之。先明有因緣。次辨無因緣。涅槃即同無有因緣。還是前絕待之意。初有因緣中。云迦迦者烏聲。究究者雞聲。怛怛者雉聲。次無因緣中。云曼陀等者。河西云。曼陀婆者。梵本一音二物。一者高座敞堂。二者藥湯。而出經者言殿堂飲漿。薩婆車多雲。似馬芹一音二名。坻羅婆夷是燕雀亦一音二名。次有法不可稱量下。第三就不可量釋凈。初釋中文多因緣。但是文略。次以純凈故名為大。后釋凈義。凡舉四凈義如文。善男子是名下。大章第三總結也。
德王品之四上
起卷明第二功德。他釋十德各各論體。謂初功德以五事為體。此功德以五通為體。今云不爾。此文云。以得大涅槃威神力故。當知十功德皆以涅槃為其體。隨事分別種種不同體應根本。義從枝末而言十德。五通者。皆約無分別中而論分別。若十若五。舊云。初功德深第二功德淺。此不
【現代漢語翻譯】 現代漢語譯本 因為這個緣故，稱之為『大我』（Mahatman，真我）。其次是『大樂』（Mahasukha，至樂），又分為兩種。第一種是闡明不可言說的大樂。第二種從『世間』開始，闡明由多種因緣產生的大樂。最初的經文解釋了四種樂的含義。在第一種樂中，又有三種解釋。首先闡明既沒有苦也沒有樂的樂。其次，『大寂靜』（Mahashanti，大寂靜）是指既沒有喧囂也沒有寂靜的狀態，稱之為大寂靜，也就是樂。第三，『一切』（Sarva，一切）解釋了非知非無知的狀態，稱之為大知，也就是樂。第四，解釋了身體不壞的含義，即非生死非涅槃之身，因此不壞稱之為大樂。其次，從『世間名字』（Loka-samjna，世間名稱）開始，第二種解釋是有因緣的樂，與無因緣的樂相對照進行解釋，因此分為有因和無因兩種經文來解釋。首先闡明有因緣的樂，其次辨別無因緣的樂。涅槃（Nirvana，寂滅）等同於沒有因緣，仍然是前面絕待的含義。最初的有因緣中，『迦迦』（Kaka，烏鴉）指的是烏鴉的聲音，『究究』（Kukkuta，公雞）指的是雞的聲音，『怛怛』（Tittira，鷓鴣）指的是雉的聲音。其次，在無因緣中，『曼陀』（Mandara，曼陀羅）等，河西地區說，『曼陀婆』（Mandapa，亭）在梵文中是一個音對應兩個事物，一個是高座敞堂，一個是藥湯。而出經的人說是殿堂飲漿。『薩婆車多』（Sarva-kshetra，一切剎土）類似於馬芹，一個音對應兩個名稱。『坻羅婆夷』（Tila-vapi，芝麻池）是燕雀，也是一個音對應兩個名稱。其次，『有法不可稱量』（Dharma apramana，法不可衡量），第三是從不可衡量的角度解釋清凈。最初解釋中文中多種因緣，但是經文簡略。其次因為純凈的緣故稱之為大。最後解釋清凈的含義。總共列舉了四種清凈的含義，如經文所示。『善男子』（Kulaputra，善男子）是第三大章的總結。 《德王品》之四上 開始這一卷，闡明第二種功德。其他的解釋認為十種功德各自有其本體，即第一種功德以五事為本體，這種功德以五通為本體。現在說不是這樣。這段經文說，『以得大涅槃威神力故』，應當知道十種功德都以涅槃為其本體。隨著事情的不同而分別，種種不同，本體應該根本。意義是從枝末而言十種功德。五通（Panca-abhijna，五神通）都是在無分別中討論分別。無論是十種還是五種。舊的說法是，第一種功德深，第二種功德淺，這是不對的。
【English Translation】 English version Hence it is named 'Mahatman' (Great Self). Next is 'Mahasukha' (Great Bliss), which is also of two kinds. First, it elucidates the unspeakable Great Bliss. Second, starting from 'the world', it elucidates the Great Bliss arising from multiple causes and conditions. The initial text explains the meaning of the four kinds of bliss. Within the first bliss, there are three explanations. First, it elucidates the bliss that is neither suffering nor bliss. Second, 'Mahashanti' (Great Tranquility) refers to the state that is neither noisy nor quiet, called Great Tranquility, which is bliss. Third, 'Sarva' (All) explains the state of neither knowing nor not knowing, called Great Knowing, which is bliss. Fourth, it explains the meaning of the indestructible body, which is neither the body of birth and death nor the body of Nirvana, therefore indestructible is called Great Bliss. Next, starting from 'Loka-samjna' (Worldly Name), the second explanation is the bliss with causes and conditions, which is explained in contrast to the bliss without causes and conditions, therefore it is divided into two texts, with and without causes. First, it elucidates the bliss with causes and conditions, and then distinguishes the bliss without causes and conditions. Nirvana (Extinction) is equivalent to having no causes and conditions, which is still the meaning of absolute contrast mentioned earlier. In the initial causes and conditions, 'Kaka' (Crow) refers to the sound of a crow, 'Kukkuta' (Rooster) refers to the sound of a chicken, and 'Tittira' (Partridge) refers to the sound of a pheasant. Secondly, in the absence of causes and conditions, 'Mandara' (Mandara) etc., the Hexi region says that 'Mandapa' (Pavilion) in Sanskrit is one sound corresponding to two things, one is a high seat open hall, and the other is a medicinal soup. And the person who translated the sutra said it was a hall drinking pulp. 'Sarva-kshetra' (All Lands) is similar to parsley, one sound corresponds to two names. 'Tila-vapi' (Sesame Pond) is a sparrow, also one sound corresponds to two names. Secondly, 'Dharma apramana' (Dharma is immeasurable), the third is to explain purity from the perspective of immeasurable. The initial explanation of multiple causes and conditions in Chinese, but the text is brief. Secondly, because of the pure reason it is called great. Finally, explain the meaning of purity. A total of four kinds of purity meanings are listed, as shown in the scriptures. 'Kulaputra' (Good Man) is the summary of the third major chapter. Chapter Four of 'Virtue King' Starting this volume, it elucidates the second merit. Other explanations believe that the ten merits each have their own body, that is, the first merit takes the five things as the body, and this merit takes the five superknowledges as the body. Now it is said that this is not the case. This passage says, 'Because of obtaining the power of the Great Nirvana', it should be known that the ten merits all take Nirvana as their body. Depending on the different things, the various differences, the body should be fundamental. The meaning is to say that the ten merits are from the branches and ends. The five superknowledges (Panca-abhijna) are all discussed in the absence of discrimination. Whether it is ten or five. The old saying is that the first merit is deep and the second merit is shallow, which is wrong.
應爾。上以四句開拓人謂為深。此中直說人謂為淺。若欲開此為四句者。不得得。得不得。不得不得。得得。余章亦爾。何淺之有(云云)。舊云。大乘異小。唯佛乃具漏盡。菩薩乃是因人。故但五通不說漏盡。此乃一往以因讓果。若具足論唯佛世尊有真天眼。不以二相見諸佛國。他心宿命究竟在佛。菩薩既其分得五通。何以不云分得無漏。今此文中雖列五章六通意足。舊用不得而得是總標五通。今云不爾。不得得者得大涅槃。大涅槃者中道佛性非漏非無漏之無漏。故文中非外道即非漏。非二乘即非無漏。而言得大涅槃。即非漏非無漏之無漏釋云。所謂神通者。不如小乘十八變化之神通。神名天心。通名慧性。天然之慧即是中道。無二邊漏名大涅槃。指此而為無漏通也。私謂驗此十德皆證。初文既有知于略藏。豈有不能分證六通。故知德文皆悉互通為辨。不別而別故十相不同。別而不別同一涅槃。是故對地亦應無失。況復十地義通圓別。別而不別圓義也。不別而別別義也。若依此意。以此十德中之法門。一一皆挾十地。帶圓法門作通別釋。彌益其美。此則與經部會。與五時會。與諸教會。與逗機會。就文為四。初標。次列章門。三解釋。四結。二列六。名既異小乘。當知六通不與彼共。文中解釋一一簡出。列名雖異今
【現代漢語翻譯】 現代漢語譯本： 應如是。上面用四句來開導人，（他們）認為很深奧。這裡直接說，（他們）認為很淺顯。如果想把這個展開成四句，（那是）不得得（既得又不得），得不得（既不得又得），不得不得（既不得又不得），得得（既得又得）。其餘章節也是這樣。哪裡有什麼淺顯的呢（等等）。 舊說，大乘不同於小乘，只有佛才完全具足漏盡（煩惱斷盡）。菩薩只是因地修行的人，所以只說五通（五種神通），不說漏盡。這是一種以因讓果的說法。如果完整地論述，只有佛世尊才有真正的天眼（能見極遠、極微事物），不以二相（能所、主客）來見諸佛國土。他心通（知他人心念）、宿命通（知過去世事）究竟圓滿在佛。菩薩既然分得五通，為什麼不說分得無漏（沒有煩惱）？ 現在這篇文章中，雖然列舉了五章，六通（六種神通）的意義已經足夠。舊說用『不得而得』來總括五通，現在說不是這樣。『不得得』是得到大涅槃（不生不滅的境界）。大涅槃是中道佛性，非漏（有煩惱）非無漏（沒有煩惱）的無漏。所以文中說『非外道』就是『非漏』，『非二乘』就是『非無漏』，而說『得大涅槃』，就是『非漏非無漏的無漏』。 解釋說，所謂神通，不如小乘的十八種變化的神通。神，名為天心（自然之心）。通，名為慧性（智慧的本性）。天然的智慧就是中道。沒有二邊（偏頗）的過失，名為大涅槃。指這個（中道）而說是無漏通。 我私下認為，驗證這十種功德都得到了證明。開頭的文字既然有『知于略藏』（瞭解簡略的教義），怎麼會不能分證六通呢？所以知道功德的文字都是互相貫通來辨別的。不分別而分別，所以十相不同。分別而不分別，同歸於一個涅槃。因此，對於十地（菩薩修行的十個階段）也應該沒有錯失。何況十地的意義貫通圓教和別教。不分別而分別，是圓教的意義。分別而不分別，是別教的意義。如果依照這個意思，用這十種功德中的法門，每一個都包含十地，帶著圓教的法門來作通別（共通和不共通）的解釋，會更加美好。這就能與經藏相符，與五時教相符，與各種教相符，與逗機（契合根機）相符。 就文章來說，分為四個部分：第一是標示，第二是列舉章節，第三是解釋，第四是總結。第二部分列舉六通，名稱既然不同於小乘，應當知道六通不與小乘相同。文中解釋一一簡別出來。列舉的名稱雖然不同，現在
【English Translation】 English version: It should be so. Those above use four phrases to enlighten people, and they consider it profound. Here, it is directly stated, and they consider it shallow. If you want to expand this into four phrases, it is 'not obtaining obtaining' (both obtaining and not obtaining), 'obtaining not obtaining' (both not obtaining and obtaining), 'not obtaining not obtaining' (both not obtaining and not obtaining), 'obtaining obtaining' (both obtaining and obtaining). The other chapters are also like this. Where is the shallowness in it (etc.)? The old saying is that the Mahayana (Great Vehicle) differs from the Hinayana (Small Vehicle). Only the Buddha fully possesses the exhaustion of outflows (complete cessation of afflictions). Bodhisattvas (enlightenment beings) are only those on the path of cause, so they only speak of the five supernormal powers (five psychic abilities) and not the exhaustion of outflows. This is a way of conceding the result to the cause. If discussed completely, only the World Honored Buddha has true divine eye (ability to see far and subtle things), and does not see the Buddha lands with two aspects (subject and object, self and other). The mind-reading ability (knowing the thoughts of others) and the ability to know past lives are ultimately perfected in the Buddha. Since Bodhisattvas partially obtain the five supernormal powers, why not say that they partially obtain the absence of outflows (freedom from afflictions)? Now, in this text, although five chapters are listed, the meaning of the six supernormal powers (six psychic abilities) is sufficient. The old saying uses 'obtaining without obtaining' to summarize the five supernormal powers. Now it is said that this is not the case. 'Not obtaining obtaining' is obtaining Great Nirvana (the state of non-birth and non-death). Great Nirvana is the Middle Way Buddha-nature, which is neither outflowing (with afflictions) nor non-outflowing (without afflictions), but the non-outflowing of non-outflowing. Therefore, the text says 'not non-Buddhists' which means 'not outflowing', and 'not two vehicles' which means 'not non-outflowing', and says 'obtaining Great Nirvana', which means 'the non-outflowing of non-outflowing'. The explanation says that the so-called supernormal powers are not like the eighteen transformations of the supernormal powers of the Hinayana. 'Shen' (spirit) is called the mind of heaven (natural mind). 'Tong' (penetration) is called the nature of wisdom (inherent nature of wisdom). Natural wisdom is the Middle Way. The absence of the fault of two extremes (bias) is called Great Nirvana. Referring to this (Middle Way), it is called the outflow-free penetration. I privately believe that verifying these ten virtues are all proven. Since the beginning of the text has 'knowing the abbreviated teachings' (understanding the concise doctrines), how can one not partially realize the six supernormal powers? Therefore, know that the words of virtue are all interconnected for discernment. Not differentiating and yet differentiating, so the ten aspects are different. Differentiating and yet not differentiating, returning to the same Nirvana. Therefore, there should be no mistakes regarding the ten grounds (ten stages of Bodhisattva practice). Moreover, the meaning of the ten grounds connects the perfect teaching and the separate teaching. Not differentiating and yet differentiating is the meaning of the perfect teaching. Differentiating and yet not differentiating is the meaning of the separate teaching. If according to this meaning, using the Dharma gates (methods) of these ten virtues, each one contains the ten grounds, and using the perfect teaching's Dharma gates to make common and uncommon explanations, it will be even more beautiful. This will be in accordance with the Sutra Pitaka (collection of discourses), in accordance with the Five Periods of Teaching, in accordance with the various teachings, and in accordance with adapting to the opportunity (matching the capacity). Regarding the text, it is divided into four parts: first is the indication, second is the listing of chapters, third is the explanation, and fourth is the conclusion. The second part lists the six supernormal powers. Since the names are different from the Hinayana, it should be known that the six supernormal powers are not the same as the Hinayana. The explanations in the text are distinguished one by one. Although the listed names are different, now
指此文亦名六通。不得而得即漏盡通。不聞而聞即天耳通。不見而見即天眼通。不至而至即如意通。不知而知即他心宿命二通。三解釋文即為五。然列章與解釋小不次第。緣宜不同是故耳。就初不得得章為三。一標。二簡顯。三結。標者即標神通。神是大涅槃天然之理。此理融通自在無閡。故稱神通。其名雖同其理永別。故簡除凡小。顯出中道。圓具自在。故知漏盡方名神通。從通有二種去是簡顯。即為二。標釋。釋中二。一簡非。二顯是。初簡非中。即簡出外道二乘如文。顯是為兩。一明一心中神通圓滿具足如文。二顯身心自在具足。就其體圓自在明其用妙。就自在天又二。先簡出不自在。次明自在。第三結文可解。複次所現身相下。二釋不至至章門。即是身通文為三。一明遠到。二簡異二乘。三明自在如文。複次善男子下。三釋不聞而聞。即是天耳通文為二。初釋次論義。釋文為四。一修。二得。三簡。四無著。前二如文。第三文中。云復轉修習得異耳根者。明其修得皆異小外。轉修即是大涅槃心。無閡自在之修。又雖聞音聲無音聲想。是名轉修。得異耳根者不與小共。第四無著中。云主相依相者。不同外道陀驃求那。不作果相等者。不以禪定為因神通為果。簡異於小。余文可見。爾時光明下。第二論義。有二番
【現代漢語翻譯】 現代漢語譯本 這段文字也被稱為六通（Liù Tōng，Six Supernatural Powers）。『不得而得』即是漏盡通（Lòujìn Tōng，The Supernatural Power of the Extinction of Outflows）。『不聞而聞』即是天耳通（Tiāntīng Tōng，The Supernatural Power of the Divine Ear）。『不見而見』即是天眼通（Tiānyǎn Tōng，The Supernatural Power of the Divine Eye）。『不至而至』即是如意通（Rúyì Tōng，The Supernatural Power of Free Will）。『不知而知』即是他心通（Tāxīn Tōng，The Supernatural Power of Knowing Others' Minds）和宿命通（Sùmìng Tōng，The Supernatural Power of Knowing Past Lives）這二通。三種解釋的文字實際上包含了五種神通。然而，章節的排列和解釋的順序略有不同，這是因為適應不同的情況。就最初的『不得得』章來說，分為三部分：一、標明；二、簡別顯明；三、總結。標明，即是標明神通。神是指大涅槃（Dà Nièpán，Great Nirvana）天然的道理。這個道理融會貫通，自在無礙，所以稱為神通。雖然名稱相同，但其道理卻永遠不同，所以要簡別去除凡夫和小乘，顯明中道（Zhōngdào，The Middle Way），圓滿具備自在。因此可知，只有漏盡才能稱為神通。從『通有二種』開始是簡別顯明，分為兩部分：標明和解釋。解釋中又分為兩部分：一、簡別非神通；二、顯明是神通。最初的簡別非神通中，即是簡別去除外道（Wàidào，Heretics）和二乘（Èrshèng，The Two Vehicles）等，如文中所述。顯明是神通分為兩部分：一、闡明一心之中神通圓滿具足，如文中所述；二、顯明身心自在具足。就其本體圓滿自在而言，闡明其作用的奇妙。就自在天（Zìzài Tiān，The Heaven of Self-Mastery）而言，又分為兩部分：先簡別去除不自在，其次闡明自在。第三部分的總結文字可以理解。再次，『所現身相』以下，是解釋『不至至』章，即是身通（Shēntōng，The Supernatural Power of the Body）的文字，分為三部分：一、闡明遠到；二、簡別不同於二乘；三、闡明自在，如文中所述。再次，『善男子』以下，是解釋『不聞而聞』，即是天耳通的文字，分為兩部分：初釋，次論義。解釋的文字分為四部分：一、修習；二、獲得；三、簡別；四、無著（Wúzhuó，Non-Attachment）。前兩部分如文中所述。第三部分的文字中，『云復轉修習得異耳根者』，闡明其修習和獲得都不同於小乘和外道。『轉修』即是大涅槃心，無礙自在的修習。又，即使聽聞音聲，也沒有音聲的執著，這稱為『轉修』。『得異耳根者』，不與小乘相同。第四部分無著中，『云主相依相者』，不同於外道陀驃（Tuóbiāo，Dravya）和求那（Qiúnà，Guna）。『不作果相等者』，不以禪定為因，神通為果，簡別不同於小乘。其餘的文字可以理解。爾時光明（Érshí Guāngmíng，At that time, the light）以下，第二部分是論義，有兩番。
【English Translation】 English version This text is also named the Six Supernatural Powers (Liù Tōng). 'Obtaining without obtaining' is the Supernatural Power of the Extinction of Outflows (Lòujìn Tōng). 'Hearing without hearing' is the Supernatural Power of the Divine Ear (Tiāntīng Tōng). 'Seeing without seeing' is the Supernatural Power of the Divine Eye (Tiānyǎn Tōng). 'Arriving without arriving' is the Supernatural Power of Free Will (Rúyì Tōng). 'Knowing without knowing' is the two powers of the Supernatural Power of Knowing Others' Minds (Tāxīn Tōng) and the Supernatural Power of Knowing Past Lives (Sùmìng Tōng). The three explanatory texts actually contain five supernatural powers. However, the arrangement of chapters and the order of explanations are slightly different, because they adapt to different situations. Regarding the initial chapter of 'Obtaining without obtaining', it is divided into three parts: first, marking; second, distinguishing and clarifying; third, summarizing. Marking means marking the supernatural powers. 'Shen' refers to the natural principle of Great Nirvana (Dà Nièpán). This principle is integrated and unobstructed, hence it is called supernatural power. Although the names are the same, the principles are forever different, so it is necessary to distinguish and remove ordinary people and the Small Vehicle, and clarify the Middle Way (Zhōngdào), fully possessing freedom. Therefore, it can be known that only the extinction of outflows can be called supernatural power. Starting from 'There are two kinds of supernatural powers' is distinguishing and clarifying, divided into two parts: marking and explaining. The explanation is further divided into two parts: first, distinguishing what is not a supernatural power; second, clarifying what is a supernatural power. In the initial distinguishing of what is not a supernatural power, it distinguishes and removes heretics (Wàidào) and the Two Vehicles (Èrshèng), as described in the text. Clarifying what is a supernatural power is divided into two parts: first, explaining that the supernatural powers are fully possessed in one mind, as described in the text; second, clarifying that the body and mind are freely possessed. In terms of its complete and free essence, it clarifies the wonder of its function. In terms of the Heaven of Self-Mastery (Zìzài Tiān), it is further divided into two parts: first, distinguishing and removing what is not free, and second, clarifying what is free. The third part of the concluding text can be understood. Again, 'The manifested body appearance' below explains the chapter of 'Arriving without arriving', which is the text of the Supernatural Power of the Body (Shēntōng), divided into three parts: first, clarifying arriving far away; second, distinguishing from the Two Vehicles; third, clarifying freedom, as described in the text. Again, 'Good man' below explains 'Hearing without hearing', which is the text of the Supernatural Power of the Divine Ear, divided into two parts: first, explanation, and second, discussion of meaning. The explanatory text is divided into four parts: first, cultivation; second, attainment; third, distinction; fourth, non-attachment (Wúzhuó). The first two parts are as described in the text. In the text of the third part, 'It is said that further cultivation leads to different ear roots', it clarifies that their cultivation and attainment are different from the Small Vehicle and heretics. 'Further cultivation' is the mind of Great Nirvana, the unobstructed and free cultivation. Also, even if one hears sounds, there is no attachment to sounds, which is called 'further cultivation'. 'Attaining different ear roots' is not the same as the Small Vehicle. In the fourth part of non-attachment, 'It is said that the master and dependent aspects rely on each other', which is different from the heretics Dravya (Tuóbiāo) and Guna (Qiúnà). 'Not making the equality of results', not taking meditation as the cause and supernatural power as the result, distinguishing from the Small Vehicle. The remaining text can be understood. 'At that time, the light' (Érshí Guāngmíng) below, the second part is the discussion of meaning, with two turns.
問答。初問為兩。一領旨仰非。何以故下作兩難。一難善聲。二難惡聲。皆作定難。佛答為二。初嘆問。次正答。答又二。初總答。次別答。就初總復二。初皆不定。次復明定。還是不定中之定。初有二重。皆先法。次舉譬后結。次如汝言下。別答為兩。初答善聲。次答惡聲。欲明原由噁心不關惡聲。世尊聲若無定下。第二番問答。先問次答如文。善男子下。四釋不見而見。是天眼通文為六。一修。二得。三簡。四不著。五明異知。六結。此有數番。明知非是後知乃借知明見。后結文乃借天眼文助結以不共故。善男子云何下。五釋不知而知。即是他心宿命兩通。文為四。一知他心。二知宿命。三重明他心。四以是義故下結。初他心又二。先知他心。次知佛性(云云)。
大般涅槃經疏卷第二十一 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十二
隋章安頂法師撰
唐天臺沙門湛然再治
德王品
複次下。二明知宿命又二。初正明宿命。次念過去。簡異準前可知。略不具說也。複次云何下。三重釋他心又二。先橫知六道。次豎知十六心。此文明十六。扶順數義論云。見道無量心。此心疾利名無間心。成論云。聲聞欲知第三心。乃見十六心。緣
【現代漢語翻譯】 現代漢語譯本： 問答部分。最初的提問分為兩部分。第一部分是領會旨意但又並非如此。為什麼在下面又設定了兩難：一是善聲（指悅耳的聲音），二是惡聲（指不悅耳的聲音），都作為已確定的難題。佛陀的回答分為兩部分。首先是讚歎提問，然後是正面回答。回答又分為兩部分：先是總的回答，然後是分別回答。在最初的總的回答中又分為兩部分：首先是都不確定，然後又明確確定。實際上還是在不確定中的確定。最初有兩重含義，都是先說法，然後舉例子，最後總結。接下來是『如汝言下』，分別回答分為兩部分：先回答善聲，再回答惡聲，想要說明的是，產生惡聲的原因與噁心無關。世尊的聲音如果不是確定的，那麼第二番問答，先提問后回答，就像經文所說。『善男子下』，四種解釋不見而見，這是天眼通（一種超自然視覺能力）的經文，分為六部分：一是修習，二是獲得，三是簡別，四是不執著，五是說明不同的認知，六是總結。這裡有幾番說明，明白知道這不是後來的認知，而是藉助認知來明白看見。後面的總結部分是藉助天眼通的經文來輔助總結，因為是不共的緣故。『善男子云何下』，五種解釋不知而知，這就是他心通（瞭解他人思想的能力）和宿命通（瞭解過去世的能力）兩種神通。經文分為四部分：一是知他心，二是知宿命，三是再次說明他心，四是以這個意義來總結。最初的他心通又分為兩部分：先是知他心，然後是知佛性（云云）。 《大般涅槃經疏》卷第二十一 大正藏第 38 冊 No. 1767 《大般涅槃經疏》 《大般涅槃經疏》卷第二十二 隋朝章安頂法師撰 唐朝天臺沙門湛然再次整理 德王品 『複次下』，二，說明知宿命也分為兩部分：首先是正面說明宿命，然後是憶念過去。簡別差異可以參照前面，這裡省略不詳細說明。『複次云何下』，三重解釋他心也分為兩部分：先是橫向瞭解六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），然後是縱向瞭解十六心。這段經文說明了十六心，扶助順應數論的意義，數論說：見道有無量心，這種心快速敏銳，稱為無間心。成實論說：聲聞（佛陀的弟子）想要了解第三心，才能見到十六心，緣于……
【English Translation】 English version: Questions and Answers. The initial question is divided into two parts. The first part is understanding the meaning but not quite. Why are there two difficulties presented below: one is 'good sound' (pleasant sound), and the other is 'bad sound' (unpleasant sound), both presented as definite difficulties. Buddha's answer is divided into two parts. First, praising the question, and then answering directly. The answer is further divided into two parts: first, a general answer, and then separate answers. Within the initial general answer, there are two parts: first, both are uncertain, and then it becomes clearly certain. In reality, it is certainty within uncertainty. Initially, there are two layers of meaning, both starting with the Dharma, then giving an example, and finally concluding. Next is 'As you said below,' the separate answers are divided into two parts: first answering 'good sound,' and then answering 'bad sound,' intending to explain that the cause of bad sound is not related to bad intention. If the World Honored One's voice is not definite, then in the second round of questions and answers, first the question and then the answer, as the scripture says. 'Good man below,' four explanations of seeing without seeing, this is the scripture on Divine Eye (天眼通, a supernatural visual ability), divided into six parts: first, cultivation; second, attainment; third, differentiation; fourth, non-attachment; fifth, explaining different cognitions; and sixth, conclusion. Here are several explanations, clearly knowing that this is not later cognition, but using cognition to understand seeing. The later concluding part uses the scripture on Divine Eye to assist in the conclusion, because it is uncommon. 'Good man, how below,' five explanations of knowing without knowing, this is the Two Supernatural Powers of Knowing Others' Minds (他心通) and Knowing Past Lives (宿命通). The scripture is divided into four parts: first, knowing others' minds; second, knowing past lives; third, explaining others' minds again; and fourth, concluding with this meaning. The initial knowing others' minds is further divided into two parts: first, knowing others' minds, and then knowing Buddha-nature (云云). Commentary on the Mahāparinirvāṇa Sūtra, Scroll 21 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra Commentary on the Mahāparinirvāṇa Sūtra, Scroll 22 Composed by Dharma Master Zhang'an Ding of the Sui Dynasty Revised by Śrāmaṇa Zhanran of Tiantai in the Tang Dynasty Chapter on King Virtue (德王品) 'Furthermore below,' two, explaining knowing past lives is also divided into two parts: first, directly explaining past lives, and then recollecting the past. Differentiation can be referred to earlier, so it is omitted here. 'Furthermore, how below,' three, explaining others' minds again is also divided into two parts: first, horizontally understanding the Six Realms (天道, 人道, 阿修羅道, 畜生道, 餓鬼道, 地獄道 - Deva realm, Human realm, Asura realm, Animal realm, Preta realm, Naraka realm), and then vertically understanding the Sixteen Minds. This scripture explains the Sixteen Minds, supporting and conforming to the meaning of Samkhya, which says: 'Seeing the Path has immeasurable minds, this mind is fast and sharp, called the Uninterrupted Mind.' The Tattvasiddhi Śāstra says: 'The Śrāvaka (佛陀的弟子, Buddha's disciple) who wants to understand the third mind can see the Sixteen Minds, based on...'
覺欲知第三心。乃見第七心。唯菩薩能備知。小乘根鈍欲知第三心來去。並欲知后諸心。比欲知已至第十六心。中乘人小利。欲知第三心去得知第七心。菩薩不爾。並知逐之。無有一心而不知者。此乃是三乘共義。而有三人不同而同。此十六心非今經意。前知六道是知有邊。次十六心是知無邊。以非有非無中道之體。能知有無。複次下明第三功德。舊言。此中明慈成上梵行品(云云)。于中先標次釋。釋中二。先釋次結。初釋中意者。然此中功德。應具明四心。而偏明慈者。一云。特是文略義應具有。二云。慈尚是一切善法根本。何意不得。即是三心。舍偏得圓舉一知三。略不說之。釋文為二。先唱捨得。二章門次釋。釋中先徴起。次釋。釋中凡有五番。初約二諦。次約凡聖。三約闡提對如來即是善惡。四約卑鄙對菩薩即是勝劣。五無著。次結如文。次明第四功德文為二。初明功德。次論義。初為四。初標。次列章門。三解釋。四結。治城云。前兩是地前。后八配八地。前言根深即性地。亦是生空。決定心入初依。亦是法空。后八初不觀福田即初地檀滿。第十斷除二邊即八地。是義不然。今並是真證功德。云何根深下。第三解釋。文中第五第六合為一釋。釋初章文為三。標釋結。初事中具足五義。一根本。二根深。三
【現代漢語翻譯】 現代漢語譯本 覺欲知第三心，乃見第七心。唯菩薩能備知。小乘根鈍，欲知第三心來去，並欲知后諸心，比欲知已至第十六心。中乘人小利，欲知第三心去得知第七心。菩薩不爾，並知逐之，無有一心而不知者。此乃是三乘共義，而有三人不同而同。此十六心非今經意。前知六道是知有邊，次十六心是知無邊。以非有非無中道之體，能知有無。 想要了解第三個心念，就能看到第七個心念。只有菩薩才能完全知曉。小乘根器遲鈍，想要了解第三個心念的來去，並想了解後面的各個心念，比如想要了解已經到達第十六個心念。中乘人獲得小利，想要了解第三個心念的去向，就能得知第七個心念。菩薩不是這樣，而是全部知曉並追隨，沒有一個心念是不知道的。這乃是三乘共同的道理，但三個人不同而又相同。這十六個心念不是這部經的重點。前面瞭解六道是瞭解有邊，後面的十六個心念是瞭解無邊。以非有非無的中道之體，能夠了解有和無。 複次下明第三功德。舊言：『此中明慈成上梵行品(云云)。』于中先標次釋。釋中二：先釋次結。初釋中意者，然此中功德，應具明四心，而偏明慈者，一云：『特是文略義應具有。』二云：『慈尚是一切善法根本，何意不得？即是三心。舍偏得圓舉一知三，略不說之。』釋文為二：先唱捨得，二章門次釋。釋中先徴起，次釋。釋中凡有五番：初約二諦，次約凡聖，三約闡提(icchantika，斷善根者)對如來(Tathagata，如來)，即是善惡。四約卑鄙對菩薩(Bodhisattva，菩薩)即是勝劣。五無著。次結如文。 接下來闡明第三種功德。舊的說法是：『這裡闡明了慈心成就上梵行品。』其中先標出，然後解釋。解釋中分為兩部分：先解釋，后總結。最初解釋中的意思是，然而這裡的功德，應該完整地闡明四種心，而偏重於闡明慈心，一種說法是：『這只是文字簡略，意義上應該都具備。』另一種說法是：『慈心尚且是一切善法的根本，有什麼不可以的呢？也就是包含了三種心。捨棄偏頗而得到圓滿，舉出一個就能知曉三個，所以簡略地不說。』解釋文字分為兩部分：先唱出舍和得，然後按照章節來解釋。解釋中先提出疑問，然後解釋。解釋中總共有五種方式：首先從二諦(two truths)的角度，其次從凡聖的角度，第三從闡提(icchantika，斷善根者)與如來(Tathagata，如來)的角度，也就是善與惡。第四從卑鄙與菩薩(Bodhisattva，菩薩)的角度，也就是殊勝與低劣。第五是無著。然後按照原文總結。 次明第四功德文為二：初明功德，次論義。初為四：初標，次列章門，三解釋，四結。治城云：『前兩是地前，后八配八地。前言根深即性地，亦是生空。決定心入初依，亦是法空。后八初不觀福田即初地檀滿，第十斷除二邊即八地。』是義不然。今並是真證功德。云何根深下。第三解釋。文中第五第六合為一釋。釋初章文為三：標釋結。初事中具足五義：一根本，二根深，三 接下來闡明第四種功德，分為兩部分：首先闡明功德，然後討論意義。首先分為四個部分：首先標出，然後列出章節，第三解釋，第四總結。治城說：『前面兩個是地前，後面八個對應八地。前面說根深就是性地，也是生空。決定心進入最初的依靠，也是法空。後面八個最初不觀察福田就是初地檀滿，第十個斷除二邊就是八地。』這種說法不對。現在這些都是真證的功德。為什麼說根深呢？下面是第三個解釋。文中第五和第六合併爲一個解釋。解釋第一個章節分為三個部分：標出、解釋、總結。最初的事情中具備五種意義：一是根本，二是根深，三是
【English Translation】 English version Awakening to desire to know the third thought, one then sees the seventh thought. Only a Bodhisattva (Bodhisattva, an enlightened being) can fully know this. Those of the Hinayana (Hinayana, the 'smaller vehicle' of Buddhism) tradition, with their dull faculties, wish to know the coming and going of the third thought, and also wish to know the subsequent thoughts, such as wanting to know when they have reached the sixteenth thought. Those of the Madhyamaka (Madhyamaka, the 'middle way' school of Buddhism) tradition gain small benefits, wishing to know where the third thought goes, and thus come to know the seventh thought. Bodhisattvas (Bodhisattva, an enlightened being) are not like this; they know and pursue all thoughts, not one thought is unknown to them. This is the shared meaning of the Three Vehicles (Three Vehicles), yet the three types of people are different and yet the same. These sixteen thoughts are not the intention of this sutra. Knowing the Six Realms (Six Realms) beforehand is knowing the 'bounded' side, while the subsequent sixteen thoughts are knowing the 'unbounded' side. With the Middle Way (Middle Way) body of neither existence nor non-existence, one can know both existence and non-existence. Furthermore, the following explains the third merit. The old saying goes: 'Here, the chapter on the practice of Brahma (Brahma, a Hindu god adopted into Buddhism) with loving-kindness is explained.' Within this, first the topic is stated, then explained. The explanation is in two parts: first the explanation, then the conclusion. The meaning of the initial explanation is that, although the merits here should fully explain the four minds, it emphasizes loving-kindness. One explanation is: 'It is simply that the text is concise, but the meaning should include all.' Another explanation is: 'Loving-kindness is the root of all good dharmas (dharmas, teachings or phenomena), so why not? It includes the three minds. By abandoning the partial and attaining the complete, one knows three by mentioning one, so it is briefly not discussed.' The explanation of the text is in two parts: first, the proclamation of abandoning and attaining, then the explanation according to the chapters. Within the explanation, first a question is raised, then explained. Within the explanation, there are five approaches: first, from the perspective of the Two Truths (two truths); second, from the perspective of the mundane and the sacred; third, from the perspective of the icchantika (icchantika, those who have severed their roots of goodness) versus the Tathagata (Tathagata, 'one who has thus come,' an epithet of the Buddha), which is good versus evil; fourth, from the perspective of the base versus the Bodhisattva (Bodhisattva, an enlightened being), which is superior versus inferior; fifth, non-attachment. Then, the conclusion follows the text. Next, the text explains the fourth merit in two parts: first, explaining the merit, then discussing the meaning. The first part has four sections: first, the topic is stated; second, the chapters are listed; third, the explanation; and fourth, the conclusion. Zhicheng says: 'The first two are before the grounds, and the latter eight correspond to the eight grounds. The earlier statement of deep roots is the nature ground, which is also emptiness of self. The determined mind entering the initial reliance is also emptiness of dharma. The latter eight, initially not observing the field of merit, is the perfection of giving in the first ground, and the tenth, severing the two extremes, is the eighth ground.' This meaning is not correct. Now, these are all merits of true realization. Why is it said that the roots are deep? The third explanation follows. In the text, the fifth and sixth are combined into one explanation. The explanation of the first chapter is in three parts: stating, explaining, and concluding. The initial matter fully possesses five meanings: first, the root; second, deep roots; third,
根廣。四根長。五根勝。不放逸即是根本。若通涂行善皆不放逸。若別論者。以初檢心為不放逸。具此兩意以為根本。次阿耨三菩提根者。即是根深。深窮實相到際即真。是菩提根故言深也。一切諸佛諸善根本皆不放逸即是根廣。以能增長即是根長。諸善中勝即是根勝。凡舉十三譬。譬其勝相。云何不放逸下。凡舉十根重釋根長。具此十義深固難拔。私謂。長勝既以多義解釋。驗三亦然。餘四皆十皆十三。云何于身下。釋第二章門。文為三。標釋結。標如文。釋為二。一定身。二定心。初定身中。觀身是有是生死器。觀身是無是涅槃器。今觀身非有非無。正顯中道。即三菩提器名身決定。次心亦如是。若陜小者。即自為心。變易二義。若論修因生滅無常名為變易。若論受果變易生死名為變易。聲聞辟支從人標心。此屬無為邊。魔心即魔天。自樂心通諸天。樂生死心通三界。此三心是有邊非決定。求慈慈于無。求悲悲于有。是為決定。云何不觀福田下。釋第三章。文為三。標釋結。上四依品匡持佛法。須簡持犯。此中自修宜用平等。又前誡出家令遵戒行。今誡在家修亡相檀。異念處者。異於二邊正觀中道。持戒外道者。非但持戒又得上定。下文云。施斷結外道勝持戒比丘。持戒比丘止伏欲界惡。比之言勝施。雖四種俱得
【現代漢語翻譯】 現代漢語譯本 根廣：指不放逸（apramāda，佛教術語，指精進修行，不懈怠）的範圍廣大。 四根長：指不放逸能使善根增長。 五根勝：指不放逸在一切善法中最為殊勝。不放逸即是根本：因為它是所有善行的基礎。 若通涂行善皆不放逸：如果從普遍意義上講，一切行善都離不開不放逸。 若別論者。以初檢心為不放逸：如果從具體角度講，最初的檢束內心就是不放逸。具備這兩種含義，才能作為根本。 次阿耨三菩提根者，即是根深：阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的根，就是根深。 深窮實相到際即真：深入探究實相，直至究竟之處才是真實。是菩提根故言深也：因為是菩提的根本，所以說是深。 一切諸佛諸善根本皆不放逸即是根廣：一切諸佛和一切善行的根本都是不放逸，所以說根廣。 以能增長即是根長：因為能夠增長善根，所以說根長。 諸善中勝即是根勝：在一切善法中最為殊勝，所以說根勝。 凡舉十三譬。譬其勝相：總共列舉了十三種比喻，來比喻不放逸的殊勝之處。 云何不放逸下。凡舉十根重釋根長：接下來，列舉了十種根，來重新解釋根長。 具此十義深固難拔：具備這十種含義，根基深厚牢固，難以動搖。 私謂。長勝既以多義解釋。驗三亦然。餘四皆十皆十三：我個人認為，既然根長和根勝都用多種含義來解釋，那麼根深也應該如此。其餘四根，分別用十種或十三種含義來解釋。 云何于身下。釋第二章門：接下來解釋第二章的內容。 文為三。標釋結：文章分為三個部分：標示、解釋、總結。 標如文：標示部分如原文所示。 釋為二。一定身。二定心：解釋部分分為兩個方面：一是身決定，二是心決定。 初定身中。觀身是有是生死器。觀身是無是涅槃器：在身決定中，如果認為身體是實有的，那就是生死的工具；如果認為身體是空無的，那就是涅槃的工具。 今觀身非有非無。正顯中道。即三菩提器名身決定：現在觀察身體，既不是實有，也不是空無，這才是真正顯現中道。這就是能證得三菩提的工具，稱為身決定。 次心亦如是：接下來，心也是如此。 若陜小者。即自為心。變易二義：如果心胸狹隘，只為自己著想，那就是變易的兩種含義。 若論修因生滅無常名為變易。若論受果變易生死名為變易：如果從修因的角度來說，生滅無常就是變易；如果從受果的角度來說，變易生死就是變易。 聲聞辟支從人標心。此屬無為邊：聲聞（Śrāvaka，聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，獨覺佛）的心，是從人我出發的，這屬於無為的邊見。 魔心即魔天。自樂心通諸天。樂生死心通三界：魔心就是魔天的心，自樂的心遍及諸天，貪戀生死的心遍及三界。 此三心是有邊非決定：這三種心都屬於有邊，不是決定。 求慈慈于無。求悲悲于有。是為決定：尋求慈悲，慈于無緣眾生；尋求悲憫，悲憫受苦眾生，這才是決定。 云何不觀福田下。釋第三章：接下來解釋第三章。 文為三。標釋結：文章分為三個部分：標示、解釋、總結。 上四依品匡持佛法。須簡持犯：前面的四依法品，是爲了匡正和護持佛法，必須區分持戒和犯戒。 此中自修宜用平等：這裡講的是自我修行，應該平等對待一切眾生。 又前誡出家令遵戒行。今誡在家修亡相檀：前面告誡出家人要遵守戒律，現在告誡在家人要修無相佈施。 異念處者。異於二邊正觀中道：與執著於二邊不同，而是正確地觀察中道。 持戒外道者。非但持戒又得上定：持戒的外道，不僅僅是持戒，而且還能夠獲得禪定。 下文云。施斷結外道勝持戒比丘：下文說，佈施給斷除煩惱的外道，勝過供養持戒的比丘（bhikṣu，佛教出家男眾）。 持戒比丘止伏欲界惡。比之言勝施。雖四種俱得：持戒的比丘能夠止息和降伏欲界的惡念，相比之下，佈施更為殊勝。雖然四種福田都能獲得福報。
【English Translation】 English version 'Root Broad' refers to the vast scope of apramāda (diligence, non-negligence). 'Four Roots Long' means that apramāda can make the roots of goodness grow. 'Five Roots Supreme' means that apramāda is the most supreme among all good dharmas. Apramāda is the root because it is the foundation of all good deeds. 'If universally practicing good, all is apramāda': If speaking in a general sense, all good deeds are inseparable from apramāda. 'If discussing separately, initially examining the mind is apramāda': If speaking from a specific perspective, the initial restraint of the mind is apramāda. Possessing both of these meanings is what makes it the root. 'Next, the root of anuttarā-samyak-saṃbodhi is root deep': The root of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) is root deep. 'Deeply exploring the true nature until the ultimate point is truth': Deeply exploring the true nature until the ultimate point is truth. 'Because it is the root of bodhi, it is said to be deep': Because it is the root of bodhi, it is said to be deep. 'All Buddhas and the roots of all goodness are apramāda, which is root broad': All Buddhas and the roots of all goodness are apramāda, so it is said to be root broad. 'Because it can increase, it is root long': Because it can increase the roots of goodness, it is said to be root long. 'Supreme among all goodness is root supreme': The most supreme among all good dharmas is root supreme. 'Generally, thirteen metaphors are given to illustrate its supreme aspect': A total of thirteen metaphors are listed to illustrate the supreme aspects of apramāda. 'What is not apramāda below? Generally, ten roots are listed to re-explain root long': Next, ten roots are listed to re-explain root long. 'Possessing these ten meanings, it is deeply firm and difficult to uproot': Possessing these ten meanings, the foundation is deep, firm, and difficult to shake. 'Privately, it is said that since long and supreme are explained with multiple meanings, the third should also be so. The remaining four all have ten or thirteen': I personally believe that since root long and root supreme are explained with multiple meanings, then root deep should also be explained in the same way. The remaining four roots are explained with ten or thirteen meanings respectively. 'What is in the body below? Explaining the second chapter': Next, explaining the content of the second chapter. 'The text is in three parts: indication, explanation, conclusion': The text is divided into three parts: indication, explanation, conclusion. 'The indication is as in the text': The indication part is as shown in the original text. 'The explanation is in two parts: first, determining the body; second, determining the mind': The explanation part is divided into two aspects: first, determining the body; second, determining the mind. 'In the initial determination of the body, viewing the body as existent is a vessel of birth and death; viewing the body as non-existent is a vessel of nirvāṇa': In the determination of the body, if one considers the body to be real, then it is a tool of birth and death; if one considers the body to be empty, then it is a tool of nirvāṇa. 'Now, viewing the body as neither existent nor non-existent is truly revealing the Middle Way. This is a vessel for attaining bodhi, called body determination': Now, observing the body as neither existent nor non-existent is truly revealing the Middle Way. This is the tool for attaining bodhi, called body determination. 'Next, the mind is also the same': Next, the mind is also the same. 'If narrow and small, it is self-centered. Two meanings of change': If the mind is narrow and small, only thinking of oneself, then that is the two meanings of change. 'If discussing the cause of cultivation, arising and ceasing impermanence is called change. If discussing receiving the result, changing birth and death is called change': If speaking from the perspective of cultivating the cause, arising and ceasing impermanence is called change; if speaking from the perspective of receiving the result, changing birth and death is called change. 'Śrāvakas and Pratyekabuddhas mark the mind from people. This belongs to the side of non-action': The minds of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) start from the self, which belongs to the side of non-action. 'The mind of Māra is the mind of the Māra heaven. The mind of self-enjoyment pervades all heavens. The mind of enjoying birth and death pervades the three realms': The mind of Māra is the mind of the Māra heaven, the mind of self-enjoyment pervades all heavens, and the mind of enjoying birth and death pervades the three realms. 'These three minds belong to the side of existence and are not determined': These three minds all belong to the side of existence and are not determined. 'Seeking loving-kindness, loving-kindness towards the unconditioned. Seeking compassion, compassion towards the suffering. This is determination': Seeking loving-kindness, loving-kindness towards beings without conditions; seeking compassion, compassion towards suffering beings, this is determination. 'What is not observing the field of merit below? Explaining the third chapter': Next, explaining the third chapter. 'The text is in three parts: indication, explanation, conclusion': The text is divided into three parts: indication, explanation, conclusion. 'The previous four reliances uphold the Buddhadharma. It is necessary to distinguish between upholding and violating': The previous four reliances are for upholding and protecting the Buddhadharma, and it is necessary to distinguish between upholding precepts and violating precepts. 'Here, self-cultivation should use equality': Here, it speaks of self-cultivation, and one should treat all beings equally. 'Also, previously admonishing renunciants to follow precepts and conduct, now admonishing householders to cultivate giving without form': Previously, renunciants were admonished to follow precepts, now householders are admonished to cultivate giving without form. 'Those with different mindfulness are different from the two extremes, correctly observing the Middle Way': Different from being attached to the two extremes, but correctly observing the Middle Way. 'Non-Buddhist ascetics who uphold precepts not only uphold precepts but also attain samādhi': Non-Buddhist ascetics who uphold precepts not only uphold precepts but also attain samādhi. 'The text below says, 'Giving to non-Buddhists who have cut off defilements is superior to a precept-holding bhikṣu': The text below says that giving to non-Buddhists who have cut off defilements is superior to offering to a precept-holding bhikṣu (Buddhist monk). 'A precept-holding bhikṣu stops and subdues evil in the desire realm. Compared to this, giving is said to be superior. Although all four types can be obtained': A precept-holding bhikṣu can stop and subdue evil thoughts in the desire realm. Compared to this, giving is said to be superior. Although all four fields of merit can obtain blessings.
凈報者。以無施無報乃為凈報。云何凈佛土下。釋第四章。文亦三。標釋結。標如文。釋中但凈土業菩提為本。此中十善者。非直十善。與菩提心和合而行。例如上答無畏之問。然十善者。明相似因得相似果。離妄語得華果者。明妄無實如華無果。今不妄語有實果報。受報之時感好華果。云何滅除下。合釋第五第六兩章。義勢相關合為一釋。解者不同。一云。此中開章明三種有餘。初兩事釋第五滅除有餘。后一事釋第六斷除業緣。二云。煩惱余報釋滅除有餘。餘業釋上斷除業緣。余有一事但是剩出。就文為三。先倡三章門。二次第釋。三結。二釋三章中。初釋煩惱。若以習報分門。則習因為煩惱。報因為業。今分習報之異故。言煩惱余報。然感報由業。煩惱但能滋潤此業。若大論中。只任煩惱亦能得報。云何餘業下。第二釋上除業緣。總明凡夫與二乘業。言須陀洹人受七有業者。然須陀洹人雖斷見盡。猶有思惟。潤生人天。七人七天往還。合數只是七有。往還離數即十四有。斯陀含人受二有業者。斯陀含人。但人天中各有一生。此則兩生離數。若合數者只是一有。問何故。初果合數二果離耶。解云。只是互現。阿那含人受色有業者。阿那含人。斷欲思盡余色惑在。故云受色有業。然那含有五種。但出一上流者。上流有
【現代漢語翻譯】 凈報（pure retribution）的含義是，沒有施與，沒有回報，這才是清凈的果報。『云何凈佛土下（如何清凈佛土）』，解釋第四章。文章也分為三部分：標、釋、結。『標』如原文所示。『釋』中，只有凈土的行業以菩提心為根本。這裡所說的十善，不僅僅是單純的十善，而是與菩提心相結合而行。例如前面回答無畏（a Bodhisattva）的提問。然而，十善說明相似的因會得到相似的果。遠離妄語而得到華美的果實，說明虛妄沒有真實，就像花沒有果實一樣。現在不妄語，就有真實的果報，在接受果報的時候，會感得美好的花果。『云何滅除下（如何滅除）』，合併解釋第五、第六兩章，因為它們的意義和趨勢相關聯，所以合併爲一個解釋。解釋者有不同的觀點。一種觀點認為，這裡開啟章節，說明三種『有餘』。最初的兩件事解釋第五章的『滅除有餘』，後面一件事解釋第六章的『斷除業緣』。另一種觀點認為，煩惱的余報解釋『滅除有餘』，剩餘的業解釋上面的『斷除業緣』，剩餘的一件事只是多餘的。就文章而言，分為三部分：首先提出三章的門徑，然後依次解釋，最後總結。在解釋三章中，首先解釋煩惱。如果按照習氣和果報來劃分，那麼習氣是煩惱的原因，果報是業的原因。現在區分習氣和果報的差異，所以說煩惱的余報。然而，感受果報是由業造成的，煩惱只能滋潤這個業。如果按照《大論》中的說法，僅僅依靠煩惱也能得到果報。『云何餘業下（如何剩餘的業）』，第二部分解釋上面的『斷除業緣』，總的說明凡夫和二乘（聲聞乘和緣覺乘）的業。說須陀洹（Srotapanna，入流果）人會接受七有的業，是因為須陀洹人雖然斷除了見惑，但仍然有思惑，會滋潤在人天中出生的業，在人和天之間往返七次，合起來的數目只是七有。如果往返分開計算，就是十四有。斯陀含（Sakadagamin，一來果）人會接受二有的業，是因為斯陀含人在人和天中各自只有一生，這就是兩生分開計算。如果合起來計算，就只有一有。問：為什麼初果是合數，二果是離數呢？解釋說：這只是互相顯現。阿那含（Anagamin，不還果）人會接受色有的業，是因為阿那含人斷除了欲界的思惑，但還剩餘色界的迷惑，所以說接受色有的業。然而，那含（Anagamin）有五種，但只說一種『上流』，是因為上流有...
【English Translation】 『Pure retribution』 (凈報) means that there is no giving and no receiving, and this is pure retribution. 『How to purify the Buddha land (云何凈佛土下)』 explains Chapter Four. The text is also divided into three parts: introduction, explanation, and conclusion. 『Introduction』 is as stated in the original text. In the 『Explanation,』 only the karma of the Pure Land takes Bodhicitta (菩提心, the aspiration for enlightenment) as its foundation. The ten virtues mentioned here are not merely the simple ten virtues, but are practiced in conjunction with Bodhicitta. For example, the previous answer to the question of Fearless (無畏, a Bodhisattva). However, the ten virtues explain that similar causes will yield similar effects. To be free from false speech and obtain beautiful fruits means that falsehood has no reality, just as flowers have no fruit. Now, not engaging in false speech will have real retribution, and when receiving retribution, one will experience beautiful flowers and fruits. 『How to eliminate (云何滅除下)』 combines the explanation of Chapters Five and Six, because their meaning and trend are related, so they are combined into one explanation. Interpreters have different views. One view is that this opens the chapter to explain the three types of 『remaining.』 The first two matters explain 『eliminating the remaining』 in Chapter Five, and the last matter explains 『severing karmic connections』 in Chapter Six. Another view is that the remaining retribution of afflictions explains 『eliminating the remaining,』 and the remaining karma explains the above 『severing karmic connections,』 and the remaining one matter is simply redundant. In terms of the text, it is divided into three parts: first, proposing the gateway to the three chapters, then explaining them in order, and finally concluding. In explaining the three chapters, first explain afflictions. If divided according to habits and retribution, then habits are the cause of afflictions, and retribution is the cause of karma. Now, distinguishing the differences between habits and retribution, so it is said the remaining retribution of afflictions. However, experiencing retribution is caused by karma, and afflictions can only nourish this karma. If according to the Great Treatise (大論), relying solely on afflictions can also obtain retribution. 『How about the remaining karma (云何餘業下)』 The second part explains the above 『severing karmic connections,』 generally explaining the karma of ordinary people and the Two Vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana). Saying that a Srotapanna (須陀洹, stream-enterer) will receive the karma of seven existences is because although a Srotapanna has cut off the delusions of views, they still have delusions of thought, which will nourish the karma of being born in the human and heavenly realms, going back and forth between humans and heavens seven times, and the combined number is only seven existences. If the back and forth are calculated separately, it is fourteen existences. A Sakadagamin (斯陀含, once-returner) will receive the karma of two existences because a Sakadagamin only has one life each in the human and heavenly realms, which is two lives calculated separately. If calculated together, it is only one existence. Question: Why is the first fruit a combined number and the second fruit a separate number? The explanation is: this is just a mutual manifestation. An Anagamin (阿那含, non-returner) will receive the karma of the form realm because an Anagamin has cut off the delusions of thought in the desire realm, but the delusions of the form realm still remain, so it is said to receive the karma of the form realm. However, there are five types of Anagamins, but only one type of 『upstream』 is mentioned, because the upstream has...
二。一者至阿迦尼吒。二至無色。所以經云。樂論義者生五凈居。樂禪定者生無色界。然生尼吒即遍歷四禪。若於初禪不得滅者復生二禪。二禪不滅生第三禪。三禪不滅復生第四禪方滅。于中復三。超半超遍沒。若生無色名無色般(云云)。若生無色即不更生。亦生即滅。不同色界四禪受生。故略不云。受無色業。只云受色業。中不生故。亦云有行無行。生同於色故亦不云。云何余有下。第三釋上除余有。無業無結而轉二果者。莊嚴云。羅漢轉為六地菩薩。支佛轉為七地菩薩。故言而轉二果。今明此乃通教之義。非釋今經。開善云。無此事。轉者。本是鈍根羅漢轉為利根。支佛亦爾。數習故轉為二果。今明還是二乘全非今經。河西云。上句二果得道得向。轉羅漢向得羅漢果。支佛亦然。文中自云得及果者。豈可不作此釋。今明還是二乘之義。非今經意。又一解云。煩惱因盡果報亦亡。而今不滅者。只是輪轉餘勢。然業既除。唯此二果於菩薩為累。是故言轉。轉即是舍還是他義。不關今經。興皇云。轉二果者。二乘果身有寒熱飢渴。此果得除故言轉二果。亦小乘義。今明此果不生任盡則止。何用因經轉之。答三界果雖盡界外果方生。言轉果者轉界外果。今明此是別教義。亦非圓意。云何修清凈身下。釋第七章。亦三。標
【現代漢語翻譯】 現代漢語譯本 二、一者生至阿迦尼吒天（色界最高的五凈居天）。二者生至無色界天。所以經中說，愛好論議的人會生到五凈居天，愛好禪定的人會生到無色界天。然而，生到阿迦尼吒天，就會經歷四禪。如果初禪的煩惱沒有斷滅，就會再生到二禪。二禪的煩惱沒有斷滅，就生到三禪。三禪的煩惱沒有斷滅，就再生到四禪才斷滅。其中又有三種情況：超、半超、遍沒。如果生到無色界天，就稱為無色般（涅槃）。如果生到無色界天，就不會再次受生，或者一生就滅度，不像色界四禪那樣需要受生。所以經文中省略了不說受無色界業，只說受色界業，因為無色界中不會再生。也說有行、無行，是因為其受生與色界相同，所以經文中沒有說。『云何余有下』，第三是解釋上面所說的『除去余有，無業無結而轉二果』。莊嚴法師說，阿羅漢可以轉為六地菩薩，辟支佛可以轉為七地菩薩，所以說『而轉二果』。現在說明這只是通教的義理，不是解釋現在的經文。開善法師說，沒有這件事。『轉』的意思是，原本是鈍根的阿羅漢轉為利根，辟支佛也是這樣，因為多次修習而轉為二果。現在說明這還是二乘的義理，完全不是現在的經文。河西法師說，上句的『二果』是指得到道和得到向，轉阿羅漢的向而得到阿羅漢果，辟支佛也是這樣。經文中自己說『得及果者』，怎麼可以不這樣解釋呢？現在說明這還是二乘的義理，不是現在的經文的意思。又有一種解釋說，煩惱的因已經斷盡，果報也應該消亡，而現在沒有斷滅，只是輪轉的餘勢。然而業已經消除，只有這二果對於菩薩來說是累贅，所以說『轉』。『轉』就是捨棄，還是屬於他宗的義理，與現在的經文無關。興皇法師說，『轉二果』是指二乘果報之身有寒熱飢渴，這種果報可以去除，所以說『轉二果』，這也是小乘的義理。現在說明這種果報不生，任其窮盡為止，何必因為經文而轉之？回答說，三界內的果報雖然窮盡，界外的果報才產生，說『轉果』是指轉界外的果報。現在說明這是別教的義理，也不是圓教的意義。『云何修清凈身下』，是解釋第七章。也分為三部分：標（標示）。
【English Translation】 English version 2. One is to be born in Akanistha (the highest of the five Pure Abodes in the Realm of Form). The other is to be born in the Realm of Formlessness. Therefore, the sutra says that those who love argumentation will be born in the Five Pure Abodes, and those who love meditation will be born in the Realm of Formlessness. However, being born in Akanistha means experiencing the four dhyanas (meditative states). If the afflictions of the first dhyana are not extinguished, one will be reborn in the second dhyana. If the afflictions of the second dhyana are not extinguished, one will be born in the third dhyana. If the afflictions of the third dhyana are not extinguished, one will be reborn in the fourth dhyana before being extinguished. Among them, there are three situations: surpassing, half-surpassing, and complete immersion. If one is born in the Realm of Formlessness, it is called Formless Nirvana. If one is born in the Realm of Formlessness, one will not be reborn again, or one will be extinguished immediately after birth, unlike the four dhyanas of the Realm of Form, which require rebirth. Therefore, the sutra omits mentioning receiving the karma of the Realm of Formlessness, and only mentions receiving the karma of the Realm of Form, because there is no rebirth in the Realm of Formlessness. It is also said that there is 'with practice' and 'without practice' because their rebirth is the same as in the Realm of Form, so the sutra does not mention it. 'How about the remaining existence below?' The third is to explain the above-mentioned 'removing the remaining existence, without karma or defilements, and transforming the two fruits'. Dharma Master Zhuangyan said that an Arhat can be transformed into a Bodhisattva of the sixth ground, and a Pratyekabuddha can be transformed into a Bodhisattva of the seventh ground, so it is said 'transforming the two fruits'. Now it is explained that this is only the meaning of the Shared Teaching, not an explanation of the current sutra. Dharma Master Kaishan said that there is no such thing. 'Transforming' means that the original Arhat with dull roots is transformed into one with sharp roots, and the same is true for Pratyekabuddhas, because of repeated practice, they are transformed into two fruits. Now it is explained that this is still the meaning of the Two Vehicles, not the current sutra at all. Dharma Master Hexi said that the 'two fruits' in the previous sentence refer to attaining the path and attaining the direction, transforming the direction of the Arhat to attain the fruit of the Arhat, and the same is true for Pratyekabuddhas. The sutra itself says 'those who attain and the fruit', how can it not be explained in this way? Now it is explained that this is still the meaning of the Two Vehicles, not the meaning of the current sutra. Another explanation says that the cause of afflictions has been exhausted, and the result should also disappear, but now it has not disappeared, it is just the remaining momentum of rotation. However, since the karma has been eliminated, only these two fruits are a burden to the Bodhisattva, so it is said 'transforming'. 'Transforming' means abandoning, and it still belongs to the meaning of other schools, which is not related to the current sutra. Dharma Master Xinghuang said that 'transforming the two fruits' refers to the Arhat's body of fruition having cold, heat, hunger, and thirst, and this fruition can be removed, so it is said 'transforming the two fruits', which is also the meaning of the Small Vehicle. Now it is explained that this fruition does not arise, and it is allowed to be exhausted, why transform it because of the sutra? The answer is that although the fruition within the Three Realms is exhausted, the fruition outside the realms arises, and saying 'transforming the fruit' refers to transforming the fruition outside the realms. Now it is explained that this is the meaning of the Distinct Teaching, and it is not the meaning of the Perfect Teaching. 'How to cultivate a pure body below?' is an explanation of the seventh chapter. It is also divided into three parts: heading (indicating).
釋結。初標。次釋。中師子吼品。明或一業一相。或一業二相三相。此中明百福成一相。文為二。先明相業。次明好業。外道所事各指一相。佛集眾相備在一身。十二日者。即子丑等十二日。河西云。一年有十二吉日。堪祠祀求福。然修相好亦四悉意。一者法王之體。應以相好而自嚴身。諸佛皆爾。是為世界。令人見者生信起善。是為人一身具眾好對破外道。是為對治。色凈故般若凈。般若凈故色凈。是第一義。文舉四譬。或當主此(云云)。云何了知諸緣下。第八章。此中亦三。標釋結。初如文。釋中。他云。知因緣和合即是世諦。是義不然。不見色相是行支滅。不見色緣是無明滅。不見色體是識名色六入觸受滅。不見色生是愛取有生等滅。不見色滅是老死滅。不見一相是不見十二因緣空。不見見者是不見因緣假。真俗雙云。二諦俱泯。亦不見中。如是通達了知因緣。為若此云何只是世諦耶。一切法亦如是。云何菩薩下。釋第九章。文為三。標釋結。標如文。次釋文為二。初明離怨。次簡出怨。初離怨又二。初自離怨。次為他離怨。初文者。遠離煩惱是自離怨。次五住者。是為他離怨。次何等為怨下。是簡出怨敵。河西。釋八魔者。謗方等。等四惡是四魔。即生死魔。無常無我等四即涅槃魔(云云)。云何遠離是第
【現代漢語翻譯】 現代漢語譯本 解說總結。首先是總標，其次是解釋。『師子吼品』中，闡明或者一個行業對應一個表象，或者一個行業對應兩個、三個表象。這裡闡明百種福報成就一個表象。文章分為兩部分。首先闡明表象的行業，其次闡明美好的行業。外道所從事的，各自指向一個表象。佛陀集中各種表象，完備於一身。『十二日』，指的是子、丑等十二日。河西說，一年中有十二個吉日，適合祭祀祈福。然而，修習表象美好也是四種悉檀（Siddhartha，意為目的、成就）：一是法王之體，應當用表象美好來莊嚴自身，諸佛都是如此，這是世界悉檀（Lokasiddhanta，意為世間悉檀），令人見到后產生信仰，發起善念。二是爲了一人身上具備眾多美好，以此對破外道，這是為人悉檀（Puruṣasiddhanta，意為人悉檀）。三是色（rūpa，物質）清凈所以般若（prajñā，智慧）清凈，般若清凈所以色清凈，這是對治悉檀（Pratipakṣasiddhanta，意為對治悉檀）。四是這是第一義悉檀（Paramārthasiddhanta，意為第一義悉檀）。文章列舉了四個比喻。或者應當主張這個（云云）。 『云何了知諸緣下』，是第八章。這一章也分為三部分：總標、解釋、總結。首先如文所示。解釋中，其他人說，知道因緣和合就是世諦（saṃvṛti-satya，俗諦，世俗諦）。這種說法不對。不見色相是行支滅，不見色緣是無明滅，不見色體是識、名色、六入、觸、受滅，不見色生是愛、取、有、生等滅，不見色滅是老死滅。不見一相是不見十二因緣空，不見見者是不見因緣假。真諦（paramārtha-satya，勝義諦，真勝義諦）和俗諦雙重闡述，二諦都泯滅，也『不見中』。像這樣通達了知因緣，如果這樣，怎麼只是世諦呢？一切法也是如此。『云何菩薩下』，是解釋第九章。文章分為三部分：總標、解釋、總結。總標如文所示。其次是解釋，分為兩部分：首先闡明遠離怨敵，其次簡要指出怨敵。首先是遠離怨敵，又分為兩部分：首先是自己遠離怨敵，其次是為他人遠離怨敵。首先是自己遠離怨敵，遠離煩惱就是自己遠離怨敵。其次的五住地煩惱（pañca-sthāna，五住）是為他人遠離怨敵。『次何等為怨下』，是簡要指出怨敵。河西解釋八魔：誹謗方等經典等四種惡行是四魔，也就是生死魔。無常、無我等四種是涅槃魔（云云）。『云何遠離是第』
【English Translation】 English version Explanation and conclusion. First is the general heading, then the explanation. In the 『Lion's Roar Chapter,』 it clarifies that one karma corresponds to one appearance, or one karma corresponds to two or three appearances. Here, it clarifies that a hundred blessings accomplish one appearance. The text is divided into two parts. First, it clarifies the karma of appearances, and second, it clarifies the karma of goodness. What the heretics engage in each points to one appearance. The Buddha concentrates all appearances, complete in one body. 『Twelve Days』 refers to the twelve days of Zi (子), Chou (丑), etc. He Xi (河西) said that there are twelve auspicious days in a year, suitable for offering sacrifices and seeking blessings. However, cultivating good appearances is also for four purposes (Siddhartha): First, the body of the Dharma King should adorn himself with good appearances, as all Buddhas do. This is the Lokasiddhanta (世間悉檀, worldly purpose), causing people to generate faith and initiate good thoughts upon seeing it. Second, it is for one person to possess many good qualities, thereby refuting heretics. This is the Puruṣasiddhanta (為人悉檀, purpose for people). Third, because rūpa (色, form) is pure, prajñā (般若, wisdom) is pure; because prajñā is pure, rūpa is pure. This is the Pratipakṣasiddhanta (對治悉檀, remedial purpose). Fourth, this is the Paramārthasiddhanta (第一義悉檀, ultimate purpose). The text lists four metaphors. Or one should advocate this (etc.). 『How to understand all conditions below』 is Chapter Eight. This chapter is also divided into three parts: general heading, explanation, and conclusion. First, as the text shows. In the explanation, others say that knowing the union of causes and conditions is saṃvṛti-satya (世諦, conventional truth). This statement is incorrect. Not seeing the appearance of form is the extinction of the activity branch; not seeing the conditions of form is the extinction of ignorance; not seeing the substance of form is the extinction of consciousness, name and form, the six entrances, contact, and sensation; not seeing the arising of form is the extinction of love, grasping, existence, birth, etc.; not seeing the cessation of form is the extinction of old age and death. Not seeing one appearance is not seeing the emptiness of the twelve links of dependent origination; not seeing the seer is not seeing the provisionality of causes and conditions. The true and conventional truths are explained in tandem, and both truths are extinguished, also 『not seeing the middle.』 Understanding and knowing the causes and conditions in this way, if so, how is it only conventional truth? All dharmas are also like this. 『How does a Bodhisattva below』 is the explanation of Chapter Nine. The text is divided into three parts: general heading, explanation, and conclusion. The general heading is as the text shows. Next is the explanation, divided into two parts: first, clarifying the separation from enemies; second, briefly pointing out the enemies. First is the separation from enemies, further divided into two parts: first, separating oneself from enemies; second, separating others from enemies. First is separating oneself from enemies; separating from afflictions is separating oneself from enemies. The following five abodes of affliction (pañca-sthāna, 五住) are for separating others from enemies. 『Next, what are enemies below』 is a brief indication of the enemies. He Xi (河西) explains the eight demons: slandering Vaipulya sutras (方等經典) and the four evil deeds are the four demons, which are the demons of birth and death. Impermanence, non-self, etc., are the four demons of Nirvana (etc.). 『How to separate is the』
十章。亦有標釋結。標如文。釋文中。以二十五有愛煩惱為二邊。即是因果二法。私謂。破二十五有中三種惑故。故離二邊。河西。以業與煩惱為二邊。私謂。若云三惑有三種業。方會今意。直以界內惑業。以為二邊。全非今意。既得此意。例一切法。有無常斷垢凈縛脫等。皆是二邊。爾時光明下。第二論義。有問答。問意者。若菩薩具修十事。如來何故不修凈土。佛答為四。一我因具十事。眾聖亦然。二若使世界下。訶其所問。三西方下。示其無勝凈土。四為化眾生下。為化眾生出穢土。悉如文。複次下。第五功德文為三。標釋結。標如文。釋中二。先釋次論義。初釋者。舊解五事有三說。冶城云。通外凡及三十心。既言不生邊地諸根完具。即是其證。二云。此德不淺。何者。登地已上皆因事表裡。言諸根完具者非耳眼等。乃是出世信首根。諸邊地者。非世間邊陲。無佛法處。乃是離斷離常。諸天護念者。以佛為天。四眾恭敬者。為物福田。三開善云。此乃登地菩薩。猶生欲界故言完具等。若論無漏得變易報。而此菩薩。猶有有漏故今受生。雖有此五心不存著。正以不著為體。今評之。開善。全是三藏菩薩義。初家通地前是別教初心。不關經意。中間登地是證道意。就文為二。先明功德。后論義。初功德者。有標釋
【現代漢語翻譯】 現代漢語譯本：
十章。也有標示解釋和總結。標示如文所示。解釋文中，以二十五有（二十五種存在狀態）的愛煩惱作為二邊，即是因果二法。我個人認為，這是爲了破除二十五有中的三種迷惑，所以遠離二邊。河西認為，以業和煩惱作為二邊。我個人認為，如果說三種迷惑有三種業，才能符合現在的意思。直接以界內的迷惑和業作為二邊，完全不符合現在的意思。既然明白了此意，那麼一切法，如有無、常斷、垢凈、縛脫等，都是二邊。爾時光明下，第二是論義。有問答。提問的意思是，如果菩薩具足修習十事，如來為什麼不修凈土？佛回答有四點：一、我因為具足十事，眾聖也是如此。二、如果世界下，是呵斥他的提問。三、西方下，是顯示沒有勝過凈土的地方。四、爲了化度眾生下，是爲了化度眾生脫離穢土。都如文所示。再次下，第五是功德文，分為三部分：標示、解釋、總結。標示如文所示。解釋中分為兩部分：先解釋，后論義。最初的解釋是，舊的解釋對五事有三種說法。冶城說，貫通外凡和三十心。既然說不生邊地，諸根完具，這就是證據。第二種說法是，此德不淺。為什麼呢？登地以上的菩薩都是因為事表裡。說諸根完具，不是指耳眼等，而是指出世的信首根。諸邊地，不是指世間的邊陲，沒有佛法的地方，而是指遠離斷和常。諸天護念，是因為以佛為天。四眾恭敬，是因為佛是眾生的福田。第三種是開善的說法，認為這是登地菩薩，仍然生在欲界，所以說完具等。如果說無漏得到變易報，而此菩薩，仍然有有漏，所以現在受生。雖然有這五種心，但不執著，正是以不執著為本體。現在評論一下，開善的說法，完全是三藏菩薩的意義。第一家貫通地前，是別教的初心，不關經意。中間的登地是證道的意義。就文分為兩部分：先說明功德，后論義。最初的功德，有標示和解釋。
【English Translation】 English version:
Chapter Ten. There are also indications, explanations, and conclusions. The indications are as stated in the text. In the explanation, the afflictions of love in the Twenty-Five Existences (Twenty-Five States of Being) are taken as the two extremes, which are the two dharmas of cause and effect. I personally believe that this is to break through the three kinds of delusion in the Twenty-Five Existences, so as to stay away from the two extremes. He Xi believes that karma and afflictions are the two extremes. I personally believe that if it is said that the three kinds of delusion have three kinds of karma, then it will be in line with the current meaning. Directly taking the delusions and karma within the realm as the two extremes is completely inconsistent with the current meaning. Now that this meaning is understood, then all dharmas, such as existence and non-existence, permanence and impermanence, purity and impurity, bondage and liberation, etc., are all the two extremes. Then, under 'Erh Shi Guang Ming,' the second is the discussion of meaning. There are questions and answers. The meaning of the question is, if a Bodhisattva fully cultivates the Ten Matters, why does the Tathagata not cultivate the Pure Land? The Buddha answers with four points: First, because I fully possess the Ten Matters, and so do all the saints. Second, 'If the world...' is a rebuke of his question. Third, 'The West...' shows that there is no place superior to the Pure Land. Fourth, 'For the sake of transforming sentient beings...' is for the sake of transforming sentient beings to escape the defiled land. All are as stated in the text. Furthermore, the fifth is the text on merit and virtue, which is divided into three parts: indication, explanation, and conclusion. The indication is as stated in the text. The explanation is divided into two parts: first explanation, then discussion of meaning. The initial explanation is that the old explanations have three views on the Five Matters. Ye Cheng said that it connects the outer ordinary and the Thirty Minds. Since it is said that one is not born in border regions and the faculties are complete, this is the evidence. The second view is that this virtue is not shallow. Why? Bodhisattvas who have attained the ground (Bhumi) are all due to the manifestation of things inside and out. Saying that the faculties are complete does not refer to the ears and eyes, etc., but to the supramundane root of faith. The border regions do not refer to the frontiers of the world, places without the Buddha's Dharma, but to being away from cessation and permanence. The gods protect and remember because the Buddha is regarded as a god. The four assemblies respectfully honor because the Buddha is a field of merit for sentient beings. The third view is that of Kai Shan, who believes that this is a Bodhisattva who has attained the ground, still born in the desire realm, so it is said to be complete, etc. If one speaks of the unconditioned attainment of variable reward, then this Bodhisattva still has conditioned existence, so he now receives birth. Although he has these five minds, he does not cling to them, and non-attachment is precisely the essence. Now, let's comment. Kai Shan's view is entirely the meaning of the Tripitaka Bodhisattva. The first view connects the stage before the ground, which is the initial mind of the Separate Teaching, and is not relevant to the meaning of the sutra. The middle stage of attaining the ground is the meaning of attaining the path. The text is divided into two parts: first, explaining the merit and virtue, and then discussing the meaning. The initial merit and virtue have indication and explanation.
結。標如文。釋者。此五前四是報果。后一是習果。次論義中。先問。次佛答又二。先贊問。次正答。答中有二。初是勝劣章。次善男子下。是顯勝劣相。初舉五章定是樂勝是我。常凈可見。異是中道不共。無漏是證中道。利益安樂等是化他。次文云。離渴愛。是釋定釋樂。生死斷不相續是釋常。得作菩薩是釋凈。斷一切貧善法。是釋勝釋我。無分無果。是釋異釋不共。兼得釋無漏利益眾生。佛說五事因大涅槃得。人師解通內外三十心。當知地前不名為得。佛自說是無漏。開善云。是有漏。既公抗佛語。豈不疑誤後生。故知人解全不可信。將來學者但自依經。善男子下第六功德。舊解金剛三昧。若論十地是最後終心。若論三忍即是上忍。退非菩薩名等覺。進非妙覺是金心菩薩。一釋云。具空有二解。二云。但取照有之解。不取空解。空解未足。莊嚴云。金心斷惑盡。引此文由乾陀山七日並照一切燒盡。故知等覺斷惑盡。開善解。金心但伏無明。至妙覺佛時。斷此一念輕惑。即得成佛。勝鬘云。佛菩提智慧斷。此文說伏為盡。金心有解。乃滿空解未足。引二十二遇經及夫人經證。廣論其義。觀師云。不可定判其位。應例如般若通貫諸地。又十地太高。第五功德復是何地。不應懸殊。但使與三昧相應。亦不簡高下。舊又解
。十地得百三昧已方得首楞嚴。方入金剛三昧者。進非佛果退非下地。唯在窮學。此亦不然。此一三昧亦有通別。別據窮學通亙諸地。亦通似道。何異金剛般若通初后地。般若既通。三昧寧別。何者。舉體堅如金剛。舉體定如三昧。舉體利如般若。故經云。金剛三昧有三種名。下文亦云。佛性五名。若言終心有斷無斷。乃是二家相扼。為緣利益故作斷不斷說。而其實理非斷不斷(云云)。今謂。莊嚴家引由乾陀山譬偏。何者。夫七日現時。非但能燒由乾陀山。一切洞然。而今不以洞然為諭。但燒草存山者。非譬十地終心斷惑。取七日初出先照由乾陀故其草然。明此三昧是初地功德最初斷惑。故以燒草為譬。標釋結。初如文。次釋中為三。一略明三昧。二廣明三昧。三釋其名略。中又二。前明自德。次辨化他。自德又二。初明能斷。次舉非。悉能破散是能斷。見一切法是舉非。住是三昧雖施眾生下。第二明化他也。譬如金剛下。第二廣明又二。初廣自行。后廣化他。廣自行又三。初能斷。次能見。三重明能斷。初能斷中凡舉八譬。初一譬能斷。后七譬稱歎。善男子若有菩薩安住下。第二廣明能見。初一譬能見。次三譬稱歎。善男子如由乾陀山下。第三重明能斷。亦有三譬。初一譬能斷。次二譬亡功。若有菩薩安住下。第
【現代漢語翻譯】 現代漢語譯本 十地菩薩獲得一百種三昧后，才能得到首楞嚴三昧，然後才能進入金剛三昧。如果說進入金剛三昧是前進則未成佛果，後退又並非下地菩薩，只是在窮盡地學習，這種說法是不對的。這一種三昧也有通有別。『別』是指窮盡地學習，『通』則貫穿各個菩薩地，也通於相似的道。這和金剛般若貫通初地和后地有什麼區別呢？既然般若可以貫通，為什麼三昧就要有所區別呢？因為金剛三昧整體堅固如金剛，整體安定如三昧，整體銳利如般若。所以經中說，金剛三昧有三種名稱。下文也說，佛性有五種名稱。如果說終極之心有斷滅和不斷滅，這是兩家互相爭論，爲了利益眾生才說斷滅或不斷滅，而實際上真理既非斷滅也非不斷滅（等等）。 現在我認為，莊嚴家引用由乾陀山（Yuganandha Mountain）的比喻是片面的。為什麼呢？因為七日出現時，不僅能燒燬由乾陀山，一切都會被燒燬。而現在不以一切都被燒燬為比喻，只說燒燬草而留下山，這不是比喻十地菩薩的終極之心斷除迷惑，而是取七日初出先照由乾陀山，所以草被燒燬。這表明此三昧是初地菩薩的功德，最初斷除迷惑，所以用燒草來作比喻。標明、解釋、總結。初如文所示。其次解釋分為三部分：一、簡要說明三昧；二、詳細說明三昧；三、解釋其名稱。簡要說明中又分為兩部分：前面說明自身功德，後面辨別化度他人。自身功德又分為兩部分：先說明能斷除，后舉出不能斷除的例子。『悉能破散』是能斷除，『見一切法』是舉出不能斷除的例子。『住是三昧雖施眾生下』，這是第二部分，說明化度他人。 『譬如金剛下』，這是第二部分，詳細說明，又分為兩部分：先詳細說明自行，后詳細說明化他。詳細說明自行又分為三部分：先說明能斷除，其次說明能見，再次著重說明能斷除。先說明能斷除，其中舉了八個比喻。第一個比喻是能斷除，后七個比喻是稱讚。『善男子若有菩薩安住下』，這是第二部分，詳細說明能見。第一個比喻是能見，後面三個比喻是稱讚。『善男子如由乾陀山下』，這是第三部分，著重說明能斷除，也有三個比喻。第一個比喻是能斷除，後面兩個比喻是泯滅功用。『若有菩薩安住下』，這是第...
【English Translation】 English version After the Tenth Ground Bodhisattvas obtain a hundred Samadhis, they can then attain the Shurangama Samadhi (Śūraṅgama Samādhi), and then enter the Vajra Samadhi (Vajra Samādhi). If it is said that entering the Vajra Samadhi is advancing but not attaining Buddhahood, and retreating is not a lower ground Bodhisattva, but merely exhaustively studying, this statement is incorrect. This one Samadhi also has generality and specificity. 'Specificity' refers to exhaustively studying, while 'generality' pervades all Bodhisattva grounds, and also pervades similar paths. What is the difference between this and the Vajra Prajna (Vajra Prajñā) pervading the initial and later grounds? Since Prajna can pervade, why should Samadhi be different? Because the Vajra Samadhi is entirely firm like Vajra, entirely stable like Samadhi, and entirely sharp like Prajna. Therefore, the Sutra says that the Vajra Samadhi has three names. The following text also says that Buddha-nature has five names. If it is said that the ultimate mind has cessation and non-cessation, this is two schools arguing with each other, and they speak of cessation or non-cessation for the sake of benefiting sentient beings, but in reality, the truth is neither cessation nor non-cessation (etc.). Now I believe that the example of Yuganandha Mountain (Yuganandha Mountain) cited by the Adornment School is one-sided. Why? Because when the seven suns appear, not only can they burn down Yuganandha Mountain, but everything will be burned down. But now, not using the burning down of everything as an analogy, but only saying that the grass is burned down while the mountain remains, this is not an analogy for the ultimate mind of the Tenth Ground Bodhisattva cutting off delusion, but rather taking the initial appearance of the seven suns first illuminating Yuganandha Mountain, so the grass is burned down. This shows that this Samadhi is the merit of the initial ground Bodhisattva, initially cutting off delusion, so the burning of grass is used as an analogy. Mark, explain, and summarize. The beginning is as shown in the text. Secondly, the explanation is divided into three parts: first, briefly explain Samadhi; second, explain Samadhi in detail; third, explain its name. The brief explanation is further divided into two parts: the first part explains one's own merits, and the second part distinguishes the transformation of others. One's own merits are further divided into two parts: first, explain the ability to cut off, and then give examples of what cannot be cut off. 'Completely able to break apart' is the ability to cut off, 'seeing all dharmas' is giving examples of what cannot be cut off. 'Dwelling in this Samadhi, although bestowing upon sentient beings below', this is the second part, explaining the transformation of others. 'For example, Vajra below', this is the second part, explaining in detail, which is further divided into two parts: first, explain self-cultivation in detail, and then explain the transformation of others in detail. Explaining self-cultivation in detail is further divided into three parts: first, explain the ability to cut off, second, explain the ability to see, and third, emphasize the ability to cut off. First, explain the ability to cut off, in which eight metaphors are given. The first metaphor is the ability to cut off, and the last seven metaphors are praise. 'Good man, if there is a Bodhisattva dwelling below', this is the second part, explaining the ability to see in detail. The first metaphor is the ability to see, and the last three metaphors are praise. 'Good man, like Yuganandha Mountain below', this is the third part, emphasizing the ability to cut off, and there are also three metaphors. The first metaphor is the ability to cut off, and the last two metaphors are the extinction of function. 'If there is a Bodhisattva dwelling below', this is the...
二廣明化他為四。一變身如佛。二還本處。三斷他惑。四三密示現。示現又四。一口密。二身密。三重明口密。前則一音異適。今明一法異適。四菩薩下意密。何故名為下。第三釋名。譬有三。初不定譬無相。次不平價譬無苦。后離苦毒譬無畏。結如文。
德王品之五
起卷明第七功德。開善。用此下兩功德。為第二週。由近善友初聞正法。于位則淺。下第八功德九事為體。辨心慧解脫。明義深極。今謂不爾。悉是初證不聞聞時。所獲功德。佛作第七第八番說。明其洞識涅槃近因之法。堪為眾生作善知識。那忽棄其內德化他之功。而作外求師範。自行之解。縱令自求善知識者。亦是寄事而表于理。例如凈名唸佛之時。師子向等皆來說法。說已而去。如此知識聞法思修。何得是淺。就文為三。初標章。次釋。三結。標如文。次釋又二。初明四事。次論義。初又二。一標章。二解釋。標章又三。一明是。二舉非。三正列名。明是如文。次舉苦行非中兩解。一云。外道無益苦行。二云。只佛法中直修苦行不能得道。要須慧品為正。余行相資。三列名如文。譬如有人下。第二解釋又二。先總釋。后別釋。初總中舉三譬。初兩譬菩薩。后一譬凡夫。初菩薩譬中。初譬自行亦具四事。菩薩居因聖法未滿。亦須善友聽法
【現代漢語翻譯】 現代漢語譯本 二廣明化他為四：一、變身如佛（變化身形如同佛一樣）。二、還本處（回到原來的地方）。三、斷他惑（斷除他人的迷惑）。四、三密示現（以身、語、意三密示現）。示現又有四種：一、口密（語言的秘密）。二、身密（身體的秘密）。三、重明口密（再次闡明語言的秘密，之前是指一音適應不同對象，現在是指一種法適應不同對像）。四、菩薩下意密（菩薩以謙下之心示現的秘密）。為什麼稱為『下』？第三是解釋名稱。譬喻有三種：最初，不定的譬喻是無相（沒有固定形象）；其次，不平等的價值譬喻是無苦（沒有痛苦）；最後，遠離苦毒的譬喻是無畏（沒有畏懼）。總結如經文所示。
德王品之五
開始這一卷，闡明第七種功德。開善（開啟善法）。用這以下兩種功德作為第二週的內容。因為接近善友才能最初聽聞正法，所以在地位上還比較淺。下面的第八種功德以九事為體，辨別心慧解脫（心的智慧和解脫），闡明義理深刻到了極點。現在認為不是這樣，這些都是最初證悟時，在聽聞佛法時所獲得的功德。佛陀第七次、第八次宣說，闡明其洞察涅槃近因之法，堪能作為眾生的善知識。怎麼能捨棄其內在的功德和化度他人的功用，而向外尋求師範，只理解為自己修行呢？縱然是自己尋求善知識，也是借事來表達道理。例如維摩詰唸佛的時候，師子座等都來宣說法，說完就離開了。這樣的知識通過聞法、思考、修行，怎麼能說是淺顯的呢？就經文內容分為三部分：首先是標明章節，其次是解釋，最後是總結。標明章節如經文所示。其次是解釋，又分為兩部分：首先闡明四件事，其次是討論義理。首先闡明四件事，又分為兩部分：一是標明章節，二是解釋。標明章節又分為三部分：一是說明是，二是舉出非，三是正式列出名稱。說明是，如經文所示。其次是舉出苦行非，其中有兩種解釋：一種說法是，外道的苦行沒有益處；另一種說法是，僅僅在佛法中直接修行苦行也不能得道，必須以智慧品為正，其他行為輔助。第三是列出名稱，如經文所示。『譬如有人』以下，第二是解釋，又分為兩部分：先總的解釋，後分別解釋。最初總的解釋中舉出三個譬喻：最初兩個譬喻是菩薩，后一個譬喻是凡夫。最初菩薩的譬喻中，首先譬喻自己修行也具備四件事。菩薩處於因位，聖法尚未圓滿，也需要善友聽法。
【English Translation】 English version The second 'Guangming' (broadly illuminating) transforms others into four aspects: 1. Transforming the body like a Buddha (transforming the body to resemble a Buddha). 2. Returning to the original place (returning to the original location). 3. Cutting off others' delusions (eliminating the delusions of others). 4. Manifesting the three secrets (manifesting through the three secrets of body, speech, and mind). There are four types of manifestation: 1. Speech secret (the secret of language). 2. Body secret (the secret of the body). 3. Re-clarifying the speech secret (re-explaining the secret of language; previously, it referred to one sound adapting to different objects, now it refers to one Dharma adapting to different objects). 4. Bodhisattva's secret of lowering intention (the secret of a Bodhisattva manifesting with a humble mind). Why is it called 'lowering'? The third is explaining the name. There are three metaphors: initially, the indefinite metaphor is 'no-form' (without a fixed image); secondly, the unequal value metaphor is 'no-suffering' (without suffering); finally, the metaphor of being away from bitter poison is 'no-fear' (without fear). The conclusion is as the scripture shows.
Chapter Five of 'Virtue King'
Starting this chapter, it elucidates the seventh merit. 'Opening Goodness' (opening good Dharma). Use the following two merits as the content of the second cycle. Because approaching good friends allows one to initially hear the correct Dharma, the position is still relatively shallow. The eighth merit below takes nine matters as its substance, distinguishing the liberation of mind and wisdom (wisdom and liberation of the mind), elucidating the meaning to an extreme depth. Now it is thought that this is not the case; these are all the merits obtained during the initial enlightenment, when hearing the Dharma. The Buddha's seventh and eighth declarations elucidate his insight into the Dharma of the near cause of Nirvana, capable of being a good teacher for sentient beings. How can one abandon its inner merits and the function of transforming others, and seek external models, only understanding it as self-cultivation? Even if one seeks a good teacher for oneself, it is using events to express the principle. For example, when Vimalakirti recites the Buddha's name, the lion throne, etc., all come to proclaim the Dharma, and leave after speaking. How can such knowledge, through hearing the Dharma, thinking, and practicing, be said to be shallow? The content of the scripture is divided into three parts: first, marking the chapter; second, explaining; and finally, summarizing. Marking the chapter is as the scripture shows. Secondly, the explanation is divided into two parts: first, elucidating four matters; second, discussing the meaning. First, elucidating four matters is divided into two parts: one is marking the chapter, and the other is explaining. Marking the chapter is divided into three parts: one is explaining 'is', two is citing 'non-is', and three is formally listing the names. Explaining 'is' is as the scripture shows. Secondly, citing 'non-is' of ascetic practices, there are two explanations: one explanation is that external ascetic practices are not beneficial; the other explanation is that merely practicing ascetic practices directly in the Buddha-dharma cannot attain the Way, it must be based on the wisdom quality as the correct one, with other practices assisting. The third is listing the names, as the scripture shows. 'For example, if someone' below, the second is explaining, which is divided into two parts: first, a general explanation, and then separate explanations. In the initial general explanation, three metaphors are cited: the first two metaphors are Bodhisattvas, and the last metaphor is ordinary people. In the initial metaphor of Bodhisattvas, first, the metaphor of self-cultivation also possesses four matters. Bodhisattvas are in the causal position, and the holy Dharma is not yet complete, so they also need good friends to listen to the Dharma.
修行(云云)。次一譬。譬菩薩化他。化他亦須四事。諸佛起發如教行行(云云)。后譬譬凡夫。凡夫罪重故言如癩(云云)。如是三譬一一有合。初譬中。熱譬愛。冷譬癡。勞譬慢。下譬瞋。瘧譬疑。眾邪通譬五利(云云)。問菩薩利鈍俱盡寧有此病。答寄通指別耳。菩薩別惑至佛方盡。寧得無病。私云。通別之惑名同體一二三異。譬如畜弟子下。第二別釋四事又二。先略后廣。初略釋知識又四。一善知識。二聽法。三思惟。四修行。初又四。先稱歎。有譬有合如文。善知識者下。第二齣其人。人有五別。一菩薩。二佛。三緣覺。四聲聞五人。中信者何故名為下。第三辨其位。初明五位。一教離惡行善。二如說如行。三修菩提。四行戒施。五不自為為他。或以配前五人。未必須爾。如空中下。第四得善知識益。夫初月雖不可見。不得言無。初近知識。謂未有益而實已潤。若能聽下。是第二釋聽法人又二。先聽三經。后得三解。三經者。謂十二部方等大乘此經。尋此文意。似如一化初中后教(云云)。次專心聽法下。明三解。謂八聖道。十一空。大涅槃。有人以三解對前三教。今明未必全爾。於一一教中具生三解。文以修習故得大涅槃。若有能修八聖道者。即是佛性得大涅槃。徒聞涅槃不修習者。豈有能得三菩提耶。
【現代漢語翻譯】 現代漢語譯本 修行（如此等等）。下一個比喻。比喻菩薩教化他人。教化他人也需要四件事。諸佛發起，如教奉行（如此等等）。後面的比喻是比喻凡夫。凡夫罪孽深重，所以說像麻風病人（如此等等）。像這樣三個比喻，每一個都有對應之處。第一個比喻中，熱比喻愛，冷比喻癡，勞比喻慢，下比喻嗔，瘧疾比喻疑，各種邪惡統統比喻五種貪慾（如此等等）。 問：菩薩的利根和鈍根都已消除，難道還會有這些病嗎？答：這是借用普遍的說法來指代個別的情況。菩薩個別的迷惑要到成佛才能完全消除，怎麼會沒有病呢？我私下認為，普遍和個別的迷惑，名稱相同，本體卻有一二三的差別。比如畜養弟子等等。 第二部分，分別解釋四件事，又分為兩部分。先是簡略的解釋，然後是詳細的解釋。首先簡略地解釋知識，又分為四點：一、善知識；二、聽法；三、思惟；四、修行。第一點又分為四點：先是稱讚，有比喻有對應，就像原文所說。善知識等等。 第二點，闡述善知識的人。人有五種區別：一、菩薩；二、佛；三、緣覺（Pratyekabuddha，獨自覺悟者）；四、聲聞（Śrāvaka，聽聞佛法而悟道者）；五、人。中間的信者為什麼被稱為等等。第三點，辨別他們的地位。首先說明五種地位：一、教導遠離惡行，奉行善事；二、如所說的那樣去做；三、修習菩提（Bodhi，覺悟）；四、奉行戒律和佈施；五、不為自己，而為他人。或者可以用這些來對應前面的五種人，但不必一定如此。就像空中等等。 第四點，獲得善知識的益處。就像初一的月亮雖然看不見，但不能說它不存在。最初接近善知識，即使還沒有明顯的益處，但實際上已經得到了滋潤。如果能夠聽聞等等。這是第二部分，解釋聽法的人，又分為兩點：先是聽聞三經，然後獲得三種理解。三經指的是十二部方等大乘經典。尋思這段文字的意思，好像是一次教化的初、中、后三個階段的教導（如此等等）。 其次，專心聽法等等。闡明三種理解，指的是八聖道（Eightfold Noble Path），十一空（Eleven aspects of emptiness），大涅槃（Mahāparinirvāṇa，大般涅槃）。有人用三種理解來對應前面的三種教導。現在說明不必完全如此，在每一種教導中都產生三種理解。經文說通過修習，所以能夠獲得大涅槃。如果有人能夠修習八聖道，那就是佛性，能夠獲得大涅槃。只是聽聞涅槃而不修習的人，怎麼能夠獲得三菩提（Tri-bodhi，三種菩提）呢？
【English Translation】 English version 'Practice (etc.). Next is a simile. The simile is about Bodhisattvas transforming others. Transforming others also requires four things. All Buddhas initiate, acting according to the teachings (etc.). The following simile is about ordinary people. Ordinary people's sins are heavy, so it is said to be like leprosy (etc.). Thus, each of the three similes has a corresponding meaning. In the first simile, heat is likened to love, cold to ignorance, labor to pride, inferiority to anger, malaria to doubt, and all evils are collectively likened to the five desires (etc.).' 'Question: If a Bodhisattva's sharp and dull faculties are both exhausted, would they still have these illnesses? Answer: This is borrowing a general statement to refer to specific situations. A Bodhisattva's individual delusions are only completely eliminated upon becoming a Buddha, so how could they not have illnesses? I privately think that general and specific delusions have the same name, but their essence differs in one, two, or three ways. For example, raising disciples, etc.' 'The second part, explaining the four things separately, is divided into two parts. First, a brief explanation, then a detailed explanation. First, briefly explaining knowledge, which is divided into four points: 1. Good knowledge; 2. Listening to the Dharma; 3. Contemplation; 4. Practice. The first point is further divided into four points: first, praise, with similes and correspondences, as the text says. Good knowledge, etc.' 'The second point, elaborating on the people of good knowledge. People have five distinctions: 1. Bodhisattvas; 2. Buddhas; 3. Pratyekabuddhas (獨覺者, Solitary Buddhas); 4. Śrāvakas (聲聞, Hearers); 5. People. Why are the believers in the middle called, etc. The third point, distinguishing their positions. First, explaining the five positions: 1. Teaching to abandon evil deeds and practice good deeds; 2. Acting as it is said; 3. Cultivating Bodhi (菩提, Enlightenment); 4. Practicing precepts and giving; 5. Not for oneself, but for others. Or these can be matched with the previous five types of people, but it is not necessarily so. Like in the sky, etc.' 'The fourth point, the benefits of obtaining good knowledge. Just as the new moon, although invisible, cannot be said to not exist. Initially approaching good knowledge, even if there are no obvious benefits, it has actually been nourished. If one can listen, etc. This is the second part, explaining the people who listen to the Dharma, which is divided into two points: first, listening to the three sutras, then obtaining three understandings. The three sutras refer to the twelve divisions of the Vaipulya Mahayana sutras. Pondering the meaning of this text, it seems like the initial, middle, and final teachings of a single transformation (etc.).' 'Secondly, attentively listening to the Dharma, etc. Elucidating the three understandings, which refer to the Eightfold Noble Path (八聖道), the Eleven aspects of emptiness (十一空), and Mahāparinirvāṇa (大涅槃, Great Nirvana). Some people use the three understandings to correspond to the previous three teachings. Now it is explained that it is not necessarily completely so, and three understandings arise in each teaching. The text says that through cultivation, one can obtain Mahāparinirvāṇa. If someone can cultivate the Eightfold Noble Path, that is Buddha-nature, and they can obtain Tri-bodhi (三菩提, Threefold Enlightenment). Those who only hear of Nirvana but do not cultivate, how can they obtain Tri-bodhi?'
譬如病人下。釋第三思惟。下文以五塵四相無常為十相。今以五塵三相男女為十。只是教門不同。云何名如法下。釋第四如文。善男子第一真實下。第二廣釋四法。亦為四。此是初明善知識人略而文廣。先法說。次舉七譬。初法說中有三種語。悉是如來善達根機。應以耎語為說善法。應須訶責為說苦切。應須兩說即便雙用。七譬之中。或前喻或后喻(云云)。云何聽法下。第二廣釋聽法又二。先釋后引證。釋中有法有譬。譬中有四譬。是故我于下。第二引證又二。先引諸經。后引兩事。初泛引諸經。二從以聽法故須陀洹下。引二事證。先明初果事。即是須達得病。聞身子四說十慰喻。便得病癒四種即是此中四法。十慰喻者。舊云。八正道盡無生智。然初果無兩智。彼救云。見諦盡為盡智。見諦不生即無生智。此言無據。河西云。八正正智正解脫。此出阿含不得作余解。無目謂凡夫。一目謂法眼。二目謂法慧。又無目謂散心凡夫。又一目謂天眼。二目謂天慧(云云)。如我昔下。二引身子事。佛遣阿難為其說法。阿難是初果。上果不伏聽下果法。令人舉床。往佛所聽法便愈。云何思惟下。第三廣釋思惟為五。一離五欲。二離四倒。三離四苦。四知住因。五解常。初文者心思於法。寧復有心緣於五欲。若未聞法橫計我常。
【現代漢語翻譯】 現代漢語譯本 譬如病人下。解釋第三思惟。下文以五塵（色、聲、香、味、觸）四相（生、老、病、死）無常為十相。今以五塵三相（男女）為十。只是教門不同。云何名如法下。解釋第四如文。善男子第一真實下。第二廣釋四法。亦分為四。此是初明善知識人略而文廣。先法說。次舉七譬。初法說中有三種語。悉是如來善達根機。應以軟語為說善法。應須訶責為說苦切。應須兩說即便雙用。七譬之中。或前喻或后喻（云云）。 云何聽法下。第二廣釋聽法又二。先釋后引證。釋中有法有譬。譬中有四譬。是故我于下。第二引證又二。先引諸經。后引兩事。初泛引諸經。二從以聽法故須陀洹（入流果）下。引二事證。先明初果事。即是須達得病。聞身子（舍利弗）四說十慰喻。便得病癒。四種即是此中四法。十慰喻者。舊云。八正道盡無生智。然初果無兩智。彼救云。見諦盡為盡智。見諦不生即無生智。此言無據。河西云。八正正智正解脫。此出阿含不得作余解。無目謂凡夫。一目謂法眼。二目謂法慧。又無目謂散心凡夫。又一目謂天眼。二目謂天慧（云云）。 如我昔下。二引身子事。佛遣阿難（阿難陀）為其說法。阿難是初果。上果不伏聽下果法。令人舉床。往佛所聽法便愈。云何思惟下。第三廣釋思惟為五。一離五欲。二離四倒。三離四苦。四知住因。五解常。初文者心思於法。寧復有心緣於五欲。若未聞法橫計我常。
【English Translation】 English version For example, 'like a sick person'. Explaining the third contemplation. The following text uses the impermanence of the five dusts (form, sound, smell, taste, touch) and the four characteristics (birth, old age, sickness, death) as the ten characteristics. Now, it uses the five dusts and the three characteristics (male, female) as the ten. It's just a difference in the teachings. 'What is called lawful?' Explaining the fourth as in the text. 'Good man, the first truth...' The second extensively explains the four dharmas, also divided into four. This is the initial explanation of a good knowledgeable person, concise yet broad. First, the Dharma is explained, then seven similes are given. In the initial Dharma explanation, there are three types of speech, all of which are the Tathagata's (如來) skillful understanding of the faculties. Gentle speech should be used to explain the good Dharma. Rebuke should be used to explain suffering and harshness. Both should be used if necessary. Among the seven similes, either the former or the latter is used (etc.). 'How to listen to the Dharma?' The second extensively explains listening to the Dharma in two parts. First, explanation, then citation of evidence. In the explanation, there are Dharma and similes. In the similes, there are four similes. 'Therefore, I...' The second citation of evidence is also in two parts. First, citing various sutras, then citing two events. First, a general citation of various sutras. Second, 'From listening to the Dharma, Srotapanna (須陀洹) (stream-enterer)...' Citing two events as evidence. First, explaining the event of Sudatta (須達) getting sick. Hearing Shariputra's (身子) four explanations and ten consolations, he recovered from his illness. The four types are the four dharmas in this context. The ten consolations are traditionally said to be the Eightfold Path, the exhaustion of knowledge, and the non-arising wisdom. However, the stream-enterer does not have two wisdoms. The defense is that the exhaustion of seeing the truth is the exhaustion of knowledge, and the non-arising of seeing the truth is the non-arising wisdom. This statement has no basis. The He Xi school says that it is the Eightfold Path, right knowledge, and right liberation. This comes from the Agamas and should not be interpreted otherwise. 'Without eyes' refers to ordinary people. 'One eye' refers to the Dharma eye. 'Two eyes' refers to the Dharma wisdom. Also, 'without eyes' refers to ordinary people with scattered minds. 'One eye' refers to the heavenly eye. 'Two eyes' refers to the heavenly wisdom (etc.). 'As I once...' The second cites the event of Shariputra. The Buddha sent Ananda (阿難) to preach the Dharma to him. Ananda is a stream-enterer. A higher-level fruit does not humbly listen to the Dharma of a lower-level fruit. He had people lift his bed and go to the Buddha to listen to the Dharma, and he recovered. 'How to contemplate?' The third extensively explains contemplation in five parts. First, detachment from the five desires. Second, detachment from the four inversions. Third, detachment from the four sufferings. Fourth, knowing the cause of dwelling. Fifth, understanding permanence. In the initial text, the mind contemplates the Dharma. How can there be a mind attached to the five desires? If one has not heard the Dharma, one wrongly calculates that 'I' am permanent.
既已思惟我常倒遣。此中明滅滅只是死。云何如法下。第四廣釋修行又三。一明止行二善。二明空無常解。三明七種知見。知見又三。先標章門。次釋三料簡。初標章門。次略列中。舉實不實兩章。實即有七知見。不實中無。云何名為知下。第二釋也。第一知涅槃又二。先略出三涅槃。后解釋。一佛涅槃。二凡夫。三聲聞。后二皆少分滅耳。初明佛涅槃者。然佛具萬德。略言八耳。盡謂一切煩惱盡。善性謂如來所作一切皆善。實是不虛。真是不偽。餘四如文。外道涅槃八事者。若散心外道不涉此文。今取得非想定能脫下地惑。故名解脫。即有善性。但非究竟真實常樂我凈。是故言無聲聞。六事者互有與奪。不及佛故奪其常我。只有六事。勝外道故與其樂凈。此據有余涅槃。故云無漏八聖道。有身智在故云安樂。斷于子縛故言清凈。若有眾生下。二釋上章門。不釋前一唯釋后二。以佛涅槃此經盛談。無俟更廣。后二須解。此初釋凡夫涅槃。云何六相下。釋二乘文中。明不真不實。以得無漏八聖道故。故言凈樂。未來當得大涅槃故。所以無常后仍結異。次釋第二知佛性章門下迦葉品中。明五種性異。一者佛佛性有七事。一常。二我。三樂。四凈。五真。六實。七善。二者後身佛性有六。一常二凈。三真。四實。五善。六少
{ "translations": [ "既已思惟我常倒遣。此中明滅滅只是死。云何如法下。第四廣釋修行又三。一明止行二善。二明空無常解。三明七種知見。知見又三。先標章門。次釋三料簡。初標章門。次略列中。舉實不實兩章。實即有七知見。不實中無。云何名為知下。第二釋也。第一知涅槃又二。先略出三涅槃。后解釋。一佛涅槃（Buddha's Nirvana）。二凡夫（ordinary people）。三聲聞（Śrāvaka）。后二皆少分滅耳。初明佛涅槃者。然佛具萬德。略言八耳。盡謂一切煩惱盡。善性謂如來所作一切皆善。實是不虛。真是不偽。餘四如文。外道涅槃八事者。若散心外道不涉此文。今取得非想定能脫下地惑。故名解脫。即有善性。但非究竟真實常樂我凈。是故言無聲聞。六事者互有與奪。不及佛故奪其常我。只有六事。勝外道故與其樂凈。此據有余涅槃。故云無漏八聖道。有身智在故云安樂。斷于子縛故言清凈。若有眾生下。二釋上章門。不釋前一唯釋后二。以佛涅槃此經盛談。無俟更廣。后二須解。此初釋凡夫涅槃。云何六相下。釋二乘文中。明不真不實。以得無漏八聖道故。故言凈樂。未來當得大涅槃故。所以無常后仍結異。次釋第二知佛性章門下迦葉品中。明五種性異。一者佛佛性有七事。一常。二我。三樂。四凈。五真。六實。七善。二者後身佛性有六。一常二凈。三真。四實。五善。六少", "現代漢語譯本：", "既然已經思惟我常顛倒並加以遣除。這裡所說的明滅滅只是指死亡。如何如法修行呢？第四部分廣泛解釋修行，又分為三點：一是闡明止行二善，二是闡明空無常的理解，三是闡明七種知見。知見又分為三部分：首先標明章節，其次解釋三種料簡。先標明章節，其次簡略列出，舉出真實和不真實兩種章節。真實即有七種知見，不真實中沒有。什麼是知呢？下面是第二種解釋。第一種是知涅槃，又分為兩部分：先簡略列出三種涅槃，然後解釋。一是佛涅槃（Buddha's Nirvana），二是凡夫（ordinary people），三是聲聞（Śrāvaka）。後兩者都只是少部分的滅除。首先闡明佛涅槃，佛具有萬種功德，簡略地說有八種：『盡』是指一切煩惱都已斷盡，『善性』是指如來所做的一切都是善的，『實』是不虛假的，『真』是不虛偽的，其餘四種如原文所說。外道涅槃的八件事，如果散心的外道不涉及本文。現在取得非想定能脫離下地的迷惑，所以稱為解脫，即有善性，但並非究竟的真實、常、樂、我、凈。因此說沒有聲聞。六件事是互相給予和剝奪的，因為不如佛，所以剝奪了常和我，只有六件事。勝過外道，所以給予了樂和凈。這是根據有餘涅槃，所以說無漏八聖道。因為有身智存在，所以說安樂。斷除了子縛，所以說清凈。如果有眾生，下面是第二種解釋上面的章節，不解釋前一種，只解釋后兩種。因為佛涅槃這部經中盛大地談論過，無需再廣泛解釋。后兩種需要解釋。這是最初解釋凡夫涅槃。什麼是六相，解釋二乘文中，闡明不真不實。因為得到了無漏八聖道，所以說凈樂。未來應當得到大涅槃，所以無常之後仍然總結為不同。其次解釋第二種知佛性章節，在迦葉品中，闡明五種性不同。一是佛的佛性有七件事：一常，二我，三樂，四凈，五真，六實，七善。二是後身佛性有六件事：一常，二凈，三真，四實，五善，六少。", "english_translations": [ "Having already contemplated and dispelled the inversions of 'I' and 'constant'. Here, 'arising, ceasing, and ceasing' simply refers to death. How to practice in accordance with the Dharma? The fourth section extensively explains practice in three parts: first, clarifying the two virtues of cessation and action; second, clarifying the understanding of emptiness and impermanence; and third, clarifying the seven types of knowledge and vision. Knowledge and vision are further divided into three parts: first, stating the chapter headings; second, explaining the three categories of selection. First, stating the chapter headings; second, briefly listing, citing the two chapters of reality and unreality. Reality has seven types of knowledge and vision, while unreality has none. What is called 'knowledge'? The following is the second explanation. The first is knowing Nirvana, which is further divided into two parts: first, briefly listing the three Nirvanas, and then explaining them. First, Buddha's Nirvana; second, ordinary people; third, Śrāvakas. The latter two are only partial cessations. First, clarifying Buddha's Nirvana, the Buddha possesses ten thousand virtues, briefly speaking, there are eight: 'Exhaustion' means that all afflictions are exhausted; 'good nature' means that everything done by the Tathagata is good; 'real' is not false; 'true' is not deceptive; the remaining four are as stated in the text. The eight aspects of non-Buddhist Nirvana, if distracted non-Buddhists do not involve this text. Now, obtaining the state of neither perception nor non-perception can escape the delusions of the lower realms, hence it is called liberation, which has good nature, but it is not ultimately real, constant, blissful, self, and pure. Therefore, it is said that there are no Śrāvakas. The six aspects are mutually given and taken away. Because they are not equal to the Buddha, 'constant' and 'self' are taken away, leaving only six aspects. Because they are superior to non-Buddhists, 'bliss' and 'purity' are given. This is based on the Nirvana with remainder, hence it is said to be the undefiled Eightfold Noble Path. Because the body and wisdom are present, it is said to be peaceful and happy. Because the bondage of the 'son' is severed, it is said to be pure. If there are sentient beings, the following is the second explanation of the above chapter headings, not explaining the first one, but only explaining the latter two. Because Buddha's Nirvana is extensively discussed in this sutra, there is no need for further explanation. The latter two need explanation. This is the initial explanation of the Nirvana of ordinary people. What are the six characteristics? Explaining the text of the Two Vehicles, clarifying that it is neither true nor unreal. Because they have attained the undefiled Eightfold Noble Path, it is said to be pure and blissful. Because they will attain great Nirvana in the future, impermanence is still concluded as different. Next, explaining the second chapter of knowing Buddha-nature, in the Kāśyapa chapter, clarifying the differences in the five natures. First, the Buddha-nature of the Buddha has seven aspects: first, constant; second, self; third, bliss; fourth, pure; fifth, true; sixth, real; seventh, good. Second, the Buddha-nature of the subsequent body has six aspects: first, constant; second, pure; third, true; fourth, real; fifth, good; sixth, less.", "English version:" ] }
見。三者九住佛性亦六。五不異前。第六可見。今此所明皆非佛佛性。以義異故。開善云。此二皆是九地佛性。若迦葉品則是約位分別。初地至五地有五性。六地至七地有五性。八九二地有六性。十地亦六性。後身佛性有七。即分判之。今此文不約位明六七。通據十地。因位不可分別以配諸地。然須直知通辨十地。當見與可證並未具得。降佛已還通作此說。四者八住下至六住有五事。與常名不異。五者五住至初住有五事。善與不善異耳。次釋第三知如來相。具有一體別體。先明常樂之體。次言示道可見即別體。次釋第四知法章亦具二義。一云。常樂我凈一體法。后無常等即別體。次釋第五知僧章。常樂即一體僧。是弟子相即別體僧。次釋第六知實相。實相之體。則非因非果非有非無。若據用者遍通諸果。皆有異義。次釋第七知虛空。此前未說。而有行結之言。又三。一明真空。二辨事空。三明涅槃空。空乃無異。約法為三。又唯二空。涅槃自屬第一故也。初明真空故言慧眼見此見無見。善男子空名無法下。第二明事斷之空。舉此為譬。善男子眾生之性下。三明涅槃空。文云。光明故名虛空者。二解。一云。虛空不可見。但有通光明之用。若但空者無光明色。色若因空故得見色。若有障者即不見色因。空無障即見光色二
【現代漢語翻譯】 現代漢語譯本 見。三種九住的佛性也有六種。前五種沒有不同。第六種是可見的。現在這裡所說明的都不是佛的佛性，因為意義不同。開善說，這兩種都是九地佛性。如果按照《迦葉品》的說法，則是按照果位來分別。初地到五地有五種佛性，六地到七地有五種佛性，八地和九地有六種佛性，十地也有六種佛性，後身佛性有七種，這是分開判定的。現在這篇文章不按照果位來說明六種或七種佛性，而是普遍地根據十地來說明，因為因位的佛性無法分別來配合各個地。然而必須直接知道普遍地辨別十地，當見和可證尚未完全獲得時，降伏佛以後都可以這樣說。四者，八住到六住有五件事，與常名沒有不同。五者，五住到初住有五件事，只是善與不善不同罷了。 接下來解釋第三種，知如來相。具有一體和別體。先說明常樂的體性，然後說示道可見，這就是別體。接下來解釋第四種，知法章也具有兩種含義。一種說法是，常樂我凈是一體法，後面的無常等就是別體。接下來解釋第五種，知僧章。常樂就是一體僧，是弟子相就是別體僧。接下來解釋第六種，知實相。實相的體性，就不是因，不是果，不是有，不是無。如果根據作用來說，就普遍地貫通各種果報，都有不同的意義。接下來解釋第七種，知虛空。這之前沒有說過，卻有總結修行的話。又有三種，一是說明真空，二是辨別事空，三是說明涅槃空。空本來沒有不同，根據法分為三種。又只有兩種空，因為涅槃本身屬於第一種。 首先說明真空，所以說慧眼見此見無見。善男子，空名為無法等等。第二說明事斷之空，舉這個作為比喻。善男子，眾生的自性等等。第三說明涅槃空。文中說，因為光明所以名為虛空。有兩種解釋。一種說法是，虛空不可見，但有通光明的作用。如果只是空，就沒有光明。如果因為空才能看見顏色，如果有障礙就看不見顏色，因為空沒有障礙就能看見光和顏色。
【English Translation】 English version Seeing. The Buddha-nature of the three abodes also has six aspects. The first five are no different from before. The sixth is visible. What is being explained here is not the Buddha-nature of the Buddhas, because the meaning is different. Kaishan says that these two are both Buddha-nature of the ninth ground (Bhumi). If according to the 'Kasyapa Chapter' (Kāśyapa-parivarta), then it is distinguished according to the stages. From the first ground to the fifth ground, there are five natures. From the sixth ground to the seventh ground, there are five natures. The eighth and ninth grounds have six natures. The tenth ground also has six natures. The Buddha-nature of the subsequent body has seven, which is a separate determination. Now this text does not explain six or seven natures according to the stages, but universally according to the ten grounds, because the Buddha-nature of the causal stage cannot be distinguished to match the various grounds. However, one must directly know and universally discern the ten grounds. When seeing and what can be proven have not yet been fully obtained, after subduing the Buddha, this can be said universally. Fourth, from the eighth abode down to the sixth abode, there are five things, which are no different from the constant name. Fifth, from the fifth abode to the first abode, there are five things, only the difference between good and non-good. Next, explain the third, knowing the characteristics of the Tathagata (Tathāgata-lakṣaṇa). It has both the unified body (eka-kāya) and the distinct body (bhinnakāya). First, explain the nature of permanence and bliss (nitya-sukha), then say that showing the path is visible, which is the distinct body. Next, explain the fourth, knowing the Dharma chapter (Dharma-skandha) also has two meanings. One saying is that permanence, bliss, self, and purity (nitya-sukha-ātma-śuddha) are the unified Dharma, and the impermanence etc. that follows is the distinct body. Next, explain the fifth, knowing the Sangha chapter (Sangha-skandha). Permanence and bliss are the unified Sangha, and being the aspect of disciples is the distinct Sangha. Next, explain the sixth, knowing the Reality (tathatā). The nature of Reality is neither cause, nor effect, nor existence, nor non-existence. If according to function, it universally penetrates all kinds of retributions, all have different meanings. Next, explain the seventh, knowing the Void (ākāśa). This has not been said before, but there are words concluding the practice. There are also three, one is to explain the True Void (śūnyatā), the second is to distinguish the Void of phenomena (vastu-śūnyatā), and the third is to explain the Void of Nirvana (nirvāṇa-śūnyatā). Void is originally not different, divided into three according to the Dharma. There are also only two voids, because Nirvana itself belongs to the first. First, explain the True Void, so it is said that the wisdom eye (prajñā-cakṣus) sees this seeing without seeing. Good man, the name of Void is no Dharma etc. Second, explain the Void of the cessation of phenomena, using this as a metaphor. Good man, the nature of sentient beings etc. Third, explain the Void of Nirvana. The text says, because of light it is called Void. There are two explanations. One saying is that Void is invisible, but has the function of penetrating light. If it is only Void, there is no light. If because of Void one can see color, if there is an obstacle one cannot see color, because Void has no obstacle one can see light and color.
。云虛。空非識心所見。識心見光導生行心。方得見空。涅槃雖樂下。第三料簡。簡前四種。即為四文。初簡涅槃。是別德故唯寂滅樂。次簡佛是人人總於法。故有二樂。證於涅槃有寂滅樂。有智照境有覺知樂。三簡實相既通故有三樂。四簡佛性中道當來可見。故有菩提之樂。此據正因為言。爾時光明下。第二論義。問為二。一正問。二結難。初正問為三。一問斷煩惱處是涅槃。二問斷煩惱處非涅槃。三重問斷煩惱處是涅槃。初文又二。初領旨仰非。次正難。難又二。初據答魔。二據菩薩亦斷此惑。此難從前云。直是諸佛斷煩惱處故名涅槃。準理只應難斷煩惱而言處非涅槃者。恐佛轉宗逆遮佛意。以處作難。初據答魔者。若斷煩惱為涅槃者。初成道時已斷煩惱。便是涅槃。何故待有多聞弟子。方乃涅槃。及云卻後三月是涅槃者。當知。初斷煩惱未是涅槃。答魔之詞出長阿含。二引菩薩為難者。若必斷煩惱是涅槃者。菩薩亦斷應是涅槃。若斷煩惱非涅槃下。第二難此遮佛意。非是正難。故文不多。若斷惑非涅槃者。何故昔告婆羅門云。我今此身即是涅槃。身若是者斷非涅槃。斷若是者身處即非。如來又時下。第三重難斷處是涅槃。又三。一還據答魔。云三月者。月令不同。亦得言卻後二月三月四月。四月是周時。三月是
殷時。二月是夏時。此云三月用殷時。二云不爾。如今年十一月中。魔催佛去。佛答卻後三月我應涅槃。二據在道場時。三據語力士等為難。爾時者二解。一云爾于道場時。爾時既是涅槃。何須今日後夜涅槃。二云。爾者爾於二月十五日朝。已是涅槃。何故方云后夜涅槃。佛答為二。先直答結其過。直是誠諦之言。已是不虛。況乃出廣長舌。寧當妄語。又復如來。善識機緣適時逗益。或說斷為涅槃。或說斷非涅槃。皆是佛教無非實者。后正答三難。但不次第。前答初難。第二答后難。第三答中間難。答初為二。先答魔。答魔不識涅槃謂默為滅。佛隨其情豈是涅槃之體。善男子下。二答菩薩之難明佛菩薩同而有異者。佛有涅槃。菩薩即無。是僧寶故。故云三寶各有別相。但言常住清凈二事無異。后兩釋亦爾。善男子爾時我下。第二答第三重難斷處問。先明滅惡故唱涅槃。后明生善故唱涅槃。初滅惡中。先法說。次廣舉五譬。次善男子如來懸見下。是生善之時故唱言涅槃。善男子有名涅槃下。第三答中間難斷處非涅槃。明有是有非。若不見佛性。唯斷煩惱得名涅槃。非大涅槃。若見佛性斷煩惱者。是大涅槃。是非既爾。何得一向。又為二。初分別是非。二廣解大涅槃。凡十一。複次由來人引此中初文云。般涅言不。槃那言
【現代漢語翻譯】 現代漢語譯本 殷時（殷朝時）。二月是夏時（夏朝時）。這裡說三月用的是殷時。另一種說法不是這樣。比如今年十一月中，魔（指魔羅，佛教中破壞修行的惡魔）催促佛（指釋迦牟尼佛）離去。佛回答說，『卻後三月我應涅槃（佛教用語，指佛或阿羅漢去世，進入不生不滅的境界）』。一種說法是根據佛在道場（指菩提樹下成道的場所）時所說。另一種說法是針對語力士等人的為難。『爾時』有兩種解釋。一種說法是『爾』指在道場時。如果『爾時』已經是涅槃，何須今日後夜涅槃？另一種說法是，『爾』指二月十五日早上，已經是涅槃，為何還要說后夜涅槃？ 佛回答分為兩點。先直接回答，指出他們的過失。『直』是誠實的話，已經是真實不虛的，更何況如來（佛的稱號之一）伸出廣長舌（佛的三十二相之一，表示誠實不妄語），怎麼會說妄語呢？而且如來善於識別時機，適時地給予利益。有時說斷滅是涅槃，有時說斷滅不是涅槃，都是佛教的教義，沒有不真實的。后正式回答三個難題，但不是按照順序。先回答第一個難題，第二回答最後一個難題，第三回答中間的難題。 回答第一個難題分為兩點。先回答魔。回答魔不認識涅槃，認為沉默就是滅。佛隨順他的想法，這怎麼是涅槃的本體呢？『善男子』以下，第二回答菩薩（指發菩提心，立志成佛的修行者）的難題，說明佛和菩薩相同而有不同之處。佛有涅槃，菩薩就沒有。因為佛是僧寶（佛教三寶之一，指僧伽，即出家修行的團體）的緣故。所以說三寶（指佛、法、僧）各有不同的相。只是說常住（永恒存在）和清凈（沒有煩惱）這兩件事沒有不同。後面的兩種解釋也是這樣。 『善男子，爾時我』以下，第二回答第三重難題，關於斷處的提問。先說明滅惡的緣故而說涅槃，后說明生善的緣故而說涅槃。先說滅惡，先是法說（指用佛法義理來解釋），其次廣泛地舉出五個譬喻。其次『善男子，如來懸見』以下，是生善的時候，所以說涅槃。 『善男子，有名涅槃』以下，第三回答中間的難題，斷處不是涅槃。說明有是也有非。如果不見佛性（指眾生本具的成佛的可能性），只是斷除煩惱而得名涅槃，不是大涅槃。如果見到佛性而斷除煩惱，就是大涅槃。是非既然如此，怎麼能一概而論呢？又分為兩點。先分別是非，第二廣泛地解釋大涅槃，共有十一項。另外，由來人引用此中初文說，『般涅』言不，『槃那』言。
【English Translation】 English version During the Yin dynasty (Yin Shi). The second month is the Xia dynasty (Xia Shi). Here it says that the third month uses the Yin calendar. Another says it is not so. For example, in the eleventh month of this year, Mara (Mo, referring to Mara, the demon in Buddhism who destroys practice) urged the Buddha (Fo, referring to Shakyamuni Buddha) to leave. The Buddha replied, 'After three months, I should enter Nirvana (Niepan, a Buddhist term referring to the death of a Buddha or Arhat, entering a state of non-birth and non-death).' One explanation is based on what the Buddha said when he was at the Bodhi tree (Daochang, referring to the place of enlightenment under the Bodhi tree). Another explanation is aimed at the difficulties posed by the strong men. 'At that time (Ershi)' has two explanations. One explanation is that 'Er' refers to the time at the Bodhi tree. If 'at that time' is already Nirvana, why is there a need for Nirvana tonight? Another explanation is that 'Er' refers to the morning of the fifteenth day of the second month, which is already Nirvana, so why say Nirvana tonight? The Buddha's answer is divided into two points. First, directly answer and point out their faults. 'Direct' is honest words, which are already true and not false, let alone the Tathagata (Rulai, one of the titles of the Buddha) extending his long broad tongue (Guangchangshe, one of the thirty-two marks of the Buddha, indicating honesty and no falsehood), how could he tell lies? Moreover, the Tathagata is good at recognizing opportunities and giving benefits in a timely manner. Sometimes saying that cessation is Nirvana, sometimes saying that cessation is not Nirvana, are all Buddhist teachings, none of which are untrue. Later, formally answer the three difficulties, but not in order. First answer the first difficulty, second answer the last difficulty, and third answer the middle difficulty. The answer to the first difficulty is divided into two points. First answer Mara. Answer that Mara does not recognize Nirvana and thinks that silence is extinction. The Buddha follows his thoughts, how can this be the essence of Nirvana? 'Good man (Shannanzi)' below, second answer the difficulty of the Bodhisattva (Pusa, referring to practitioners who have developed Bodhicitta and are determined to become Buddhas), explaining the similarities and differences between the Buddha and the Bodhisattva. The Buddha has Nirvana, but the Bodhisattva does not. Because the Buddha is the Sangha Jewel (Sengbao, one of the Three Jewels of Buddhism, referring to the Sangha, the monastic community). Therefore, it is said that the Three Jewels (Sanbao, referring to the Buddha, Dharma, and Sangha) each have different aspects. It is only said that the two things of permanence (Changzhu, eternal existence) and purity (Qingjing, without afflictions) are no different. The following two explanations are also like this. 'Good man, at that time I' below, second answer the third difficulty, regarding the question of the place of cessation. First explain that Nirvana is spoken because of the extinction of evil, and then explain that Nirvana is spoken because of the generation of good. First talk about the extinction of evil, first is Dharma talk (Fashuo, referring to explaining with Buddhist principles), and then widely cite five metaphors. Secondly, 'Good man, the Tathagata foresees' below, is the time of generating good, so it is said Nirvana. 'Good man, there is Nirvana' below, third answer the middle difficulty, the place of cessation is not Nirvana. Explain that there is yes and there is no. If one does not see the Buddha-nature (Foxing, referring to the inherent possibility of all beings to become Buddhas), but only eliminates afflictions and obtains the name Nirvana, it is not Great Nirvana. If one sees the Buddha-nature and eliminates afflictions, it is Great Nirvana. Since yes and no are like this, how can it be generalized? It is divided into two points. First distinguish between yes and no, and second widely explain Great Nirvana, there are eleven items in total. In addition, people from the past quoted the initial text here saying, 'Ban Nie' means no, 'Panna' means.
織。將此為翻。文中了無槃那之語。又是織識二字。經本不同。余之十文。文相可見。三結如文(云云)。釋第八功德有三。標釋結。初如文。次釋中有九事。文為二。先明功德。后論義。初為二。先列九事章門。后次第釋列章門如文。釋初除斷五事。即是五陰。而菩薩實未全除五陰。而復不為陰之所蓋。初釋陰中二。先總釋。次別釋。初總言陰蓋及重擔等。雖見陰下。第二別釋色陰。五根五塵以為十色。皆是因緣故言無性。受有百八有二釋。一云。受陰之中無百八語。但行陰中。有諸煩惱九十八使。及以十纏足為百八。二依釋論。只受陰中自有百八。通約六根。一根有三。即成十八。就一根中復有善不善。即成三十六。復約三世合成百八。云何遠離下。釋第二章門。謂離五見。又云。因是五見生六十二兩解。一云。合我邊二種為六十二。我見有五十六。邊見有六。我見五十六者。欲界五陰。各有即離四見。為二十。色界亦爾。為四十。無色但有四心。各四見為十六。足前為五十六。邊見有六者。三界各有斷常為六。二云。但結邊見為六十二。不論身見。約三世辯。現在有我無我四見。約五陰為二十。未來邊無邊為二十。過去如去不如去為二十。即有六十。俱不離斷常。以斷常足為六十二。中論觀涅槃品。明佛滅度后
依佛起于斷常二見。約過去未來。不明現在計。如來如去不如去。約五陰為二十。常無常為二十。未來邊無邊為二十。斷常足之為六十二。云何成就下。釋第三章成就六念。與梵行品同。但小不次第。云何修習下。釋第四章即修習五定。前是四禪后是般若。知定即初禪。以有覺觀故。寂定即二禪。無覺觀故。亦名聖默然故名為寂。受快樂即三禪。樂受極故。無樂定即四禪。已斷苦樂是舍受故。首楞嚴者。自有通別。通則亙於十地乃至地前。別則於十地中。更修百八三昧方得此定。云何守護下。釋第五章門。謂護菩提之心。隨所修善皆菩提行。有法譬合。云何親近下。釋第六章即四無量心。云何信順下。釋第七章門。即是一乘一乘為實。法華云。唯此一事實余。二則非真。云何心善下。釋第八章門。心慧異者二解。一冶城云。緣俗諦心無復貪恚。是心解脫。緣真諦心無復無知。是慧解脫。二云。斷貪恚等故心解脫。斷除無明故慧解脫。引論云。煩惱趣心無明趣慧。云何慧善解脫下。釋第九章門。如上釋。所言因慧解脫昔所不聞等三句者二解。一云。聞即天耳。見即天眼。至即身通。二云。九地為聞。見佛性十地為眼。見佛性具足明瞭。今因慧解脫至第九地。是不聞而聞。因九地至十地。即不見而見。因十地至佛地。為不
【現代漢語翻譯】 現代漢語譯本 依據佛的教導，產生於對『斷』（一切皆斷滅）和『常』（一切恒常不變）這兩種錯誤的見解。執著於過去和未來，卻不明白當下的實相。對於如來（Tathagata）的『如去』（真如的來處）和『不如去』（非真如的去處）的討論，將五陰（色、受、想、行、識，五種構成個體經驗的要素）分為二十種觀點。認為事物是『常』或『無常』，又產生二十種觀點。推測未來是『有邊』（有限）或『無邊』（無限），又產生二十種觀點。『斷』和『常』這兩種極端的觀點加起來，就構成了六十二種錯誤的見解。 『云何成就下』（如何成就）解釋了第三章，關於成就六念（唸佛、念法、念僧、念戒、念施、念天）的內容，與《梵行品》相似，但略有不同，順序也稍有差異。 『云何修習下』（如何修習）解釋了第四章，即修習五種禪定。前面是四禪（初禪、二禪、三禪、四禪），後面是般若（智慧）。『知定』即是初禪，因為有覺（粗略的念頭）和觀（細微的念頭）的活動。『寂定』即是二禪，因為沒有覺和觀的活動。也稱為『聖默然』，所以名為『寂』（寂靜）。『受快樂』即是三禪，因為樂受達到了極致。『無樂定』即是四禪，因為已經斷除了苦和樂，是舍受（不苦不樂的感受）。 『首楞嚴』（Śūraṅgama-samādhi）這個詞，有通義和別義。通義是指貫穿十地（菩薩修行的十個階段），甚至在十地之前就可以修習。別義是指在十地之中，更要修習一百零八種三昧（Samādhi，禪定），才能獲得這種禪定。 『云何守護下』（如何守護）解釋了第五章的門徑，即守護菩提之心（覺悟之心）。隨著所修習的善行，都是菩提之行。這裡有法（佛法）、譬（比喻）、合（總結）。 『云何親近下』（如何親近）解釋了第六章，即四無量心（慈、悲、喜、舍）。 『云何信順下』（如何信順）解釋了第七章的門徑，即是一乘（Ekayāna，唯一的成佛之道）。一乘是真實的。正如《法華經》所說：『唯此一事實，餘二則非真。』（只有這一個成佛的法是真實的，其餘的兩種說法都不是真實的）。 『云何心善下』（如何心善）解釋了第八章的門徑。對於『心』和『慧』的差異，有兩種解釋。第一種解釋來自冶城（Yěchéng）：緣于俗諦（世俗諦）的心，沒有貪婪和嗔恨，這就是心解脫。緣于真諦（勝義諦）的心，沒有無知，這就是慧解脫。第二種解釋是：斷除貪婪、嗔恨等煩惱，所以是心解脫；斷除無明（Avidyā，對實相的無知），所以是慧解脫。引論中說：煩惱傾向於影響心，無明傾向於影響慧。 『云何慧善解脫下』（如何慧善解脫）解釋了第九章的門徑，如上面的解釋。所說的『因慧解脫昔所不聞』等三句話，有兩種解釋。第一種解釋是：『聞』是指天耳通（能聽到遠處的聲音），『見』是指天眼通（能看到遠處的事物），『至』是指身通（能隨意到達任何地方）。第二種解釋是：在九地（菩薩修行的第九個階段）時為『聞』，見到佛性。在十地（菩薩修行的第十個階段）時為『眼』，見到佛性具足而明瞭。如今因為慧解脫而到達第九地，這是不聞而聞。因為從九地到達十地，就是不見而見。因為從十地到達佛地，為不...
【English Translation】 English version According to the Buddha, it arises from the two wrong views of 'eternalism' (everything is permanent) and 'annihilationism' (everything is annihilated). Being attached to the past and future, without understanding the present reality. Regarding the discussion of the Tathagata's (如來) 'as it comes' (真如的來處) and 'not as it comes' (非真如的去處), the five skandhas (五陰, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are divided into twenty views. Considering things as 'eternal' or 'impermanent' generates another twenty views. Speculating whether the future is 'finite' (有邊) or 'infinite' (無邊) generates another twenty views. The combination of these two extreme views of 'annihilationism' and 'eternalism' constitutes sixty-two wrong views. 'How to Accomplish' (云何成就下) explains the third chapter, which is about accomplishing the six recollections (六念: recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas), similar to the 'Brahmacharya Chapter,' but slightly different and with a slightly different order. 'How to Cultivate' (云何修習下) explains the fourth chapter, which is about cultivating the five samadhis (五定). The first part is the four dhyanas (四禪: first dhyana, second dhyana, third dhyana, and fourth dhyana), and the latter part is prajna (般若, wisdom). 'Knowing Samadhi' (知定) is the first dhyana because there are activities of initial application (覺) and sustained application (觀). 'Quiet Samadhi' (寂定) is the second dhyana because there are no activities of initial application and sustained application. It is also called 'Noble Silence,' so it is named 'Quiet' (寂靜). 'Experiencing Happiness' (受快樂) is the third dhyana because the feeling of happiness reaches its peak. 'Non-Happiness Samadhi' (無樂定) is the fourth dhyana because suffering and happiness have been eliminated, and it is a feeling of equanimity (舍受). The term 'Śūraṅgama-samādhi' (首楞嚴) has a general meaning and a specific meaning. The general meaning refers to traversing the ten bhumis (十地, the ten stages of a Bodhisattva's practice), and it can even be cultivated before the ten bhumis. The specific meaning refers to cultivating one hundred and eight samadhis (三昧) within the ten bhumis to attain this samadhi. 'How to Guard' (云何守護下) explains the path of the fifth chapter, which is to guard the Bodhi mind (菩提之心, the mind of enlightenment). All good deeds that are cultivated are Bodhi practices. Here there is Dharma (佛法), simile (比喻), and synthesis (總結). 'How to Approach' (云何親近下) explains the sixth chapter, which is the four immeasurable minds (四無量心: loving-kindness, compassion, joy, and equanimity). 'How to Believe and Obey' (云何信順下) explains the path of the seventh chapter, which is the One Vehicle (Ekayāna, 一乘, the only path to Buddhahood). The One Vehicle is the truth. As the Lotus Sutra says: 'Only this one fact is true, the other two are not real.' (唯此一事實，餘二則非真) 'How the Mind is Good' (云何心善下) explains the path of the eighth chapter. Regarding the difference between 'mind' and 'wisdom,' there are two explanations. The first explanation comes from Yěchéng (冶城): The mind that is based on conventional truth (俗諦) has no greed or hatred, and this is the liberation of the mind. The mind that is based on ultimate truth (勝義諦) has no ignorance, and this is the liberation of wisdom. The second explanation is: Eliminating afflictions such as greed and hatred is the liberation of the mind; eliminating ignorance (Avidyā, 無明, ignorance of reality) is the liberation of wisdom. The introduction says: Afflictions tend to affect the mind, and ignorance tends to affect wisdom. 'How Wisdom is Good Liberation' (云何慧善解脫下) explains the path of the ninth chapter, as explained above. Regarding the three sentences 'Because of wisdom liberation, what was not heard in the past,' etc., there are two explanations. The first explanation is: 'Hearing' refers to the divine ear (being able to hear distant sounds), 'seeing' refers to the divine eye (being able to see distant things), and 'reaching' refers to the psychic power of the body (being able to reach anywhere at will). The second explanation is: 'Hearing' is at the ninth bhumi (the ninth stage of a Bodhisattva's practice), seeing the Buddha-nature. 'Seeing' is at the tenth bhumi (the tenth stage of a Bodhisattva's practice), seeing the Buddha-nature completely and clearly. Now, because of wisdom liberation, reaching the ninth bhumi is hearing what was not heard. Because going from the ninth bhumi to the tenth bhumi is seeing what was not seen. Because going from the tenth bhumi to the Buddha-bhumi is not...
至而至。爾時光明下。第二論義。論前第八章心解脫。先問。次答。初問有三。先就本無奪難。次就本有縱難。三就不定難。皆令縛解。初文者又二。先領旨仰非。次正問。問中意者。若心本有煩惱此亦不可。本無煩惱此亦不可。定有煩惱此亦不可。定無亦不可。就初立本無難中。有九世尊。為三意。初一雙明心無縛無脫。次有五偏明無縛。后三偏明無脫。此即初文正難無縛無脫。若心本性下。第二五中偏明無縛又二。前四明無所縛。后一明無能縛。舉安橛譬木卓空中無因倚住(云云)。若心無貪下。第三三者偏明無解為三。初明無解。二明無得解者。三明無得解道。世尊貪亦是有下。第二據本有作縱問。又二意。一明若本有者應善心中有貪。二譬如鉆火下。明應前境中有貪。初中又二。先法說。次舉二譬。初法說中意者。若言心本有貪是亦不可。本有則不從因緣。既借他色而生貪者。當知非有。又心本有貪不可令無。應不得脫。心應常貪。次以境對心亦如是難。世尊心亦不定下。第三據不定為難又三。初明心不定。次明貪不定。三明貪及境亦俱不定。爾時世尊下。第二佛答。有云。即次第答前三問。即為三別。初答本無之問。有諸外道下。答第二本有之問。善男子諸佛終不定下。答前第三不定之問。又謂不然。次第
【現代漢語翻譯】 現代漢語譯本 至而至。爾時光明下。第二論義。論前第八章心解脫。先問。次答。初問有三。先就本無奪難。次就本有縱難。三就不定難。皆令縛解。初文者又二。先領旨仰非。次正問。問中意者。若心本有煩惱此亦不可。本無煩惱此亦不可。定有煩惱此亦不可。定無亦不可。就初立本無難中。有九世尊（Nine Honored Ones）。為三意。初一雙明心無縛無脫。次有五偏明無縛。后三偏明無脫。此即初文正難無縛無脫。若心本性下。第二五中偏明無縛又二。前四明無所縛。后一明無能縛。舉安橛譬木卓空中無因倚住(云云)。若心無貪下。第三三者偏明無解為三。初明無解。二明無得解者。三明無得解道。世尊貪亦是有下。第二據本有作縱問。又二意。一明若本有者應善心中有貪。二譬如鉆火下。明應前境中有貪。初中又二。先法說。次舉二譬。初法說中意者。若言心本有貪是亦不可。本有則不從因緣。既借他色而生貪者。當知非有。又心本有貪不可令無。應不得脫。心應常貪。次以境對心亦如是難。世尊心亦不定下。第三據不定為難又三。初明心不定。次明貪不定。三明貪及境亦俱不定。爾時世尊（World Honored One）下。第二佛答。有云。即次第答前三問。即為三別。初答本無之問。有諸外道下。答第二本有之問。善男子諸佛終不定下。答前第三不定之問。又謂不然。次第 現代漢語譯本 至而至。爾時光明下。第二論義。論前第八章心解脫。先問。次答。初問有三。先就本無奪難。次就本有縱難。三就不定難。皆令縛解。初文者又二。先領旨仰非。次正問。問中意者。若心本有煩惱此亦不可。本無煩惱此亦不可。定有煩惱此亦不可。定無亦不可。就初立本無難中。有九世尊（Nine Honored Ones）。為三意。初一雙明心無縛無脫。次有五偏明無縛。后三偏明無脫。此即初文正難無縛無脫。若心本性下。第二五中偏明無縛又二。前四明無所縛。后一明無能縛。舉安橛譬木卓空中無因倚住(云云)。若心無貪下。第三三者偏明無解為三。初明無解。二明無得解者。三明無得解道。世尊貪亦是有下。第二據本有作縱問。又二意。一明若本有者應善心中有貪。二譬如鉆火下。明應前境中有貪。初中又二。先法說。次舉二譬。初法說中意者。若言心本有貪是亦不可。本有則不從因緣。既借他色而生貪者。當知非有。又心本有貪不可令無。應不得脫。心應常貪。次以境對心亦如是難。世尊心亦不定下。第三據不定為難又三。初明心不定。次明貪不定。三明貪及境亦俱不定。爾時世尊（World Honored One）下。第二佛答。有云。即次第答前三問。即為三別。初答本無之問。有諸外道下。答第二本有之問。善男子諸佛終不定下。答前第三不定之問。又謂不然。次第
【English Translation】 English version To the utmost. Under the light of that time. The second treatise on meaning. Chapter eight of the previous treatise on the liberation of the mind. First, a question. Second, an answer. The initial question has three parts. First, a refutation based on original non-existence. Second, a concession based on original existence. Third, a difficulty based on uncertainty. All lead to binding and liberation. The initial text has two parts. First, acknowledging the intent and expressing admiration. Second, the actual question. The intention within the question is: if the mind originally has afflictions, this is unacceptable. If the mind originally has no afflictions, this is also unacceptable. If it is definitively afflicted, this is also unacceptable. If it is definitively unafflicted, this is also unacceptable. In establishing the difficulty of original non-existence, there are the Nine Honored Ones (Nine World Honored Ones). There are three intentions. First, a pair clarifies that the mind has neither binding nor liberation. Second, five emphasize no binding. Third, three emphasize no liberation. This is the initial text directly challenging no binding and no liberation. If the mind's original nature is below. The second five emphasize no binding, again in two parts. The first four clarify nothing is bound. The last one clarifies nothing can bind. An example is given of a stake fixed in the air without any cause for support (etc.). If the mind has no greed below. The third three emphasize no liberation in three parts. First, clarifying no liberation. Second, clarifying no one attains liberation. Third, clarifying no path to liberation is attained. World Honored One (World Honored One), greed also exists below. The second, based on original existence, poses a concessive question. Again, two intentions. First, clarifying that if it originally exists, there should be greed in a virtuous mind. Second, like drilling for fire below, clarifying that there should be greed in the preceding object. The first part again has two parts. First, a Dharma explanation. Second, giving two analogies. The intention within the initial Dharma explanation is: if it is said that the mind originally has greed, this is also unacceptable. If it originally exists, it does not arise from conditions. Since it borrows from other forms to generate greed, it should be known that it does not exist. Furthermore, if the mind originally has greed, it cannot be made non-existent. It should not be liberated. The mind should always be greedy. Next, the difficulty is similarly posed with the object opposing the mind. World Honored One (World Honored One), the mind is also uncertain below. The third, based on uncertainty, poses a difficulty in three parts. First, clarifying the mind is uncertain. Second, clarifying greed is uncertain. Third, clarifying greed and its object are both uncertain. At that time, the World Honored One (World Honored One) below. The second, the Buddha's answer. It is said that the three questions are answered in order. Thus, there are three distinctions. First, answering the question of original non-existence. There are various external paths below. Answering the second question of original existence. Good men, the Buddhas never definitively below. Answering the preceding third question of uncertainty. It is also said not to be so. In order. English version To the utmost. Under the light of that time. The second treatise on meaning. Chapter eight of the previous treatise on the liberation of the mind. First, a question. Second, an answer. The initial question has three parts. First, a refutation based on original non-existence. Second, a concession based on original existence. Third, a difficulty based on uncertainty. All lead to binding and liberation. The initial text has two parts. First, acknowledging the intent and expressing admiration. Second, the actual question. The intention within the question is: if the mind originally has afflictions, this is unacceptable. If the mind originally has no afflictions, this is also unacceptable. If it is definitively afflicted, this is also unacceptable. If it is definitively unafflicted, this is also unacceptable. In establishing the difficulty of original non-existence, there are the Nine Honored Ones (Nine World Honored Ones). There are three intentions. First, a pair clarifies that the mind has neither binding nor liberation. Second, five emphasize no binding. Third, three emphasize no liberation. This is the initial text directly challenging no binding and no liberation. If the mind's original nature is below. The second five emphasize no binding, again in two parts. The first four clarify nothing is bound. The last one clarifies nothing can bind. An example is given of a stake fixed in the air without any cause for support (etc.). If the mind has no greed below. The third three emphasize no liberation in three parts. First, clarifying no liberation. Second, clarifying no one attains liberation. Third, clarifying no path to liberation is attained. World Honored One (World Honored One), greed also exists below. The second, based on original existence, poses a concessive question. Again, two intentions. First, clarifying that if it originally exists, there should be greed in a virtuous mind. Second, like drilling for fire below, clarifying that there should be greed in the preceding object. The first part again has two parts. First, a Dharma explanation. Second, giving two analogies. The intention within the initial Dharma explanation is: if it is said that the mind originally has greed, this is also unacceptable. If it originally exists, it does not arise from conditions. Since it borrows from other forms to generate greed, it should be known that it does not exist. Furthermore, if the mind originally has greed, it cannot be made non-existent. It should not be liberated. The mind should always be greedy. Next, the difficulty is similarly posed with the object opposing the mind. World Honored One (World Honored One), the mind is also uncertain below. The third, based on uncertainty, poses a difficulty in three parts. First, clarifying the mind is uncertain. Second, clarifying greed is uncertain. Third, clarifying greed and its object are both uncertain. At that time, the World Honored One (World Honored One) below. The second, the Buddha's answer. It is said that the three questions are answered in order. Thus, there are three distinctions. First, answering the question of original non-existence. There are various external paths below. Answering the second question of original existence. Good men, the Buddhas never definitively below. Answering the preceding third question of uncertainty. It is also said not to be so. In order.
安處似相主對。亦觀文意全不相關。但隨義為三。先據正義。第二破執。第三廣辨因緣。中道此即第一明心體非有非無。非心非不心。非貪非不貪。事事雙非兩舍。寧非中道正義。次有諸外道下。第二破于定執又二先破計有。次破執無。汝若謂心定有貪定無。貪則同尼干。初文又二。先廣出所計。一切凡夫無明所盲下。二結過訶之。有諸凡夫下。第二破其執無亦二。先出所執。如是等輩下。正是訶責結過。有法說譬說。善男子諸佛菩薩下。第三廣說中道因緣之義無所定執。又二。一明因果諸法非有非無因緣故有。第二明心之有貪亦非有非無因緣故有。初文為三。一明離於四句。若言因中先定有果下。第二定執為非。諸佛菩薩下。第三正顯中道之法。善男子諸佛菩薩終不定說下。第二章。正明心之有貪非有非無因緣故有。又二。第一明心性本凈不定非有非無。第二明心性本凈無有和合。初文有三。一標。二釋。三結。釋中又三。先唱章門。從緣生貪從緣解脫二章門。因緣有二下。第二釋兩章門。有因緣故下。第三四句料簡也。三以是義故下。因緣結。善男子是心不與下。第二明心性本凈故無和合又二。先明無和合。次明因緣和合故有縛脫。此即初文。明畢竟清凈故無和合。諸佛菩薩下。第二明因緣和合得有縛脫又二。先
【現代漢語翻譯】 現代漢語譯本： 安處似相主對，也觀察文意，全然不相關聯，但隨著意義分為三部分。首先根據正義，第二破除執著，第三廣泛辨析因緣。中道，這即是第一，闡明心體非有非無，非心非不心，非貪非不貪，事事雙重否定，兩邊都捨棄，難道不是中道正義嗎？ 其次，『有諸外道下』，第二部分是破除對於『定』的執著，又分為兩部分，先破除計『有』，再破除執『無』。你如果說心一定有貪，一定無貪，貪就等同於尼干（Nigantha，六師外道之一）。 最初的文又分為兩部分，先廣泛地列出所計執的內容，『一切凡夫無明所盲下』，第二是總結過失並加以呵斥，『有諸凡夫下』。第二部分，破除他們執『無』，也分為兩部分，先列出所執的觀點，『如是等輩下』，正是呵責並總結過失。 『有法說譬說。善男子諸佛菩薩下』，第三部分，廣泛地闡述中道因緣的意義，沒有一定的執著。又分為兩部分，第一闡明因果諸法非有非無，因為因緣的緣故而有。第二闡明心的有貪也非有非無，因為因緣的緣故而有。 最初的文分為三部分，第一闡明遠離四句（四種邏輯可能性），『若言因中先定有果下』，第二是確定執著是錯誤的，『諸佛菩薩下』，第三是正式地闡明中道的法則，『善男子諸佛菩薩終不定說下』。 第二章，正式闡明心的有貪非有非無，因為因緣的緣故而有。又分為兩部分，第一闡明心性本來清凈，不確定是非有非無。第二闡明心性本來清凈，沒有和合。 最初的文分為三部分，第一是標示，第二是解釋，第三是總結。解釋中又分為三部分，先唱出章門，『從緣生貪從緣解脫二章門』，『因緣有二下』，第二是解釋兩個章門，『有因緣故下』，第三是用四句來衡量簡擇，『三以是義故下』，因為因緣而總結，『善男子是心不與下』。 第二部分，闡明心性本來清凈，所以沒有和合，又分為兩部分，先闡明沒有和合，再闡明因為因緣和合的緣故，才有束縛和解脫。這即是最初的文，闡明畢竟清凈，所以沒有和合，『諸佛菩薩下』。第二部分，闡明因為因緣和合，才會有束縛和解脫，又分為兩部分，先...
【English Translation】 English version: Anchu seems to be addressing a counterpart. Also observe the text's meaning; they are entirely unrelated. However, according to the meaning, it is divided into three parts. First, based on the correct meaning; second, refuting attachments; third, extensively discussing causes and conditions. The Middle Way, this is the first, clarifying that the nature of the mind is neither existent nor nonexistent, neither mind nor not-mind, neither greedy nor not-greedy, negating both sides in everything, abandoning both. Isn't this the correct meaning of the Middle Way? Next, 'You Zhū Wài Dào Xià' (次有諸外道下, Next, 'There are other heretics below'), the second part is to refute the attachment to 'fixity,' which is further divided into two parts: first, refuting the belief in 'existence'; second, refuting the belief in 'non-existence.' If you say that the mind definitely has greed, definitely has no greed, then greed is the same as Nigantha (Nigantha, one of the six heretical teachers). The initial text is further divided into two parts: first, extensively listing the content of the beliefs, 'Yīqiè Fánfū Wúmíng Suǒ Máng Xià' (一切凡夫無明所盲下, 'All ordinary people are blinded by ignorance below'); second, summarizing the faults and rebuking them, 'Yǒu Zhū Fánfū Xià' (有諸凡夫下, 'There are ordinary people below'). The second part, refuting their belief in 'non-existence,' is also divided into two parts: first, listing the views held, 'Rúshì Děng Bèi Xià' (如是等輩下, 'Such beings below'), which is precisely rebuking and summarizing the faults. 'Yǒu Fǎ Shuō Pì Shuō. Shàn Nánzǐ Zhū Fó Púsà Xià' (有法說譬說。善男子諸佛菩薩下, 'There is Dharma teaching, metaphorical teaching. Good men, all Buddhas and Bodhisattvas below'), the third part, extensively explaining the meaning of the Middle Way of causes and conditions, without fixed attachments. It is further divided into two parts: first, clarifying that the dharmas of cause and effect are neither existent nor nonexistent, because they exist due to causes and conditions; second, clarifying that the mind's greed is also neither existent nor nonexistent, because it exists due to causes and conditions. The initial text is divided into three parts: first, clarifying the separation from the four possibilities (four logical possibilities), 'Ruò Yán Yīn Zhōng Xiān Dìng Yǒu Guǒ Xià' (若言因中先定有果下, 'If it is said that the effect is definitely present in the cause below'); second, determining that attachment is wrong, 'Zhū Fó Púsà Xià' (諸佛菩薩下, 'All Buddhas and Bodhisattvas below'); third, formally clarifying the Dharma of the Middle Way, 'Shàn Nánzǐ Zhū Fó Púsà Zhōng Bù Dìng Shuō Xià' (善男子諸佛菩薩終不定說下, 'Good men, all Buddhas and Bodhisattvas ultimately do not definitively say below'). Chapter Two, formally clarifying that the mind's greed is neither existent nor nonexistent, because it exists due to causes and conditions. It is further divided into two parts: first, clarifying that the nature of the mind is originally pure, not definitely existent or nonexistent; second, clarifying that the nature of the mind is originally pure, without combination. The initial text is divided into three parts: first, the indication; second, the explanation; third, the conclusion. The explanation is further divided into three parts: first, proclaiming the chapter headings, 'Cóng Yuán Shēng Tān Cóng Yuán Jiětuō Èr Zhāng Mén' (從緣生貪從緣解脫二章門, 'Two chapter headings: greed arises from conditions, liberation arises from conditions'), 'Yīnyuán Yǒu Èr Xià' (因緣有二下, 'There are two causes and conditions below'); second, explaining the two chapter headings, 'Yǒu Yīnyuán Gù Xià' (有因緣故下, 'Because there are causes and conditions below'); third, using the four possibilities to measure and select, 'Sān Yǐ Shì Yì Gù Xià' (三以是義故下, 'Third, because of this meaning below'), concluding because of causes and conditions, 'Shàn Nánzǐ Shì Xīn Bù Yǔ Xià' (善男子是心不與下, 'Good men, this mind does not give below'). The second part, clarifying that the nature of the mind is originally pure, so there is no combination, is further divided into two parts: first, clarifying that there is no combination; second, clarifying that because of the combination of causes and conditions, there is bondage and liberation. This is the initial text, clarifying that it is ultimately pure, so there is no combination, 'Zhū Fó Púsà Xià' (諸佛菩薩下, 'All Buddhas and Bodhisattvas below'). The second part, clarifying that because of the combination of causes and conditions, there will be bondage and liberation, is further divided into two parts, first...
明縛脫之境。次明縛脫之人。就境中又二。先標。次釋。標出境章。除貪慾是解境。有貪慾是縛境。次譬如雪山下。釋二章門又二。初釋縛境。先譬。次合。初譬中。山譬八正道懸險難行苦行。人譬魔。獼猴譬外道。俱不能行悉不修聖道。獼猴能行。即是得上界定外外道。人不能行。即魔住欲界。二俱能行。即五塵六慾俱能行之。獵師者還譬魔邪。黐膠譬愛慾之境。置案上譬五欲置果報上以誑眾生。手觸譬眼耳等觸色聲等。黏手者。於行心中以起繫著。五處皆著者。五根起染。杖貫之者。魔邪化行。負還歸者。將入三塗。合譬如文。譬國王下。第二釋得解境。即四念處。云何系屬下。第二明縛脫之人為二。先明縛人。次明脫人。縛人為四。一起到故縛。二取相故縛。三我見故縛。四非法故縛。如文。最後文中雲慳惜他家者。此家與我最為親厚。不許他往。稱譽者。唯應稱我不許稱他。若有不受下。第二明得解之人。文略但一后結如文。
大般涅槃經疏卷第二十二 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十三
隋章安頂法師撰
唐天臺沙門湛然再治
德王品之六
起卷第九功德。開善云。第一至第六。始不聞聞至金心。第七第八。始於善
友至慧解脫。第九第十。始於信心至三十七品。此卷即是第三週。又有師言不爾。而此十德兩兩。莊嚴前之五行乍淺乍深。今皆不然。前五行是修。今十德是證。證中功德淺深非一。若爾何以前深后淺。答亦有此義。如初功德。已言不與聲聞辟支佛共。最後而言三十七品。聞道品名。謂其初淺。論其義理超絕二乘(云云)。于中先標。次釋。三結。初標如文。次釋中為二。初明五事。次論義。初又三。一列。二釋。三嘆。初文二。先徴。次列名者。信由內發得見聖性。直起中懷不為緣由。戒是信成。友全具菩提。聞于不說。如此五事多就理明。豈可言淺。在文可見。云何為信下。第二解釋。即為五章。初信又三。前出信體。次釋信德。三結。初信體者信何等法。凡舉五種。一信三寶。二信因果。三信二諦。四信一乘。五信三諦。一師云。信第一義是信真。信善方便是信俗。一師云。前已二諦竟。何容重說。依華嚴經云。若嘆菩薩作二智名。若嘆佛者作二身名。只是一體隱顯為異。有言。第一義諦善方便者。即是二身亦是二智。今明此文自稱第一義諦。何容改諦為智。復改為身。今作三諦自異二諦。不成重說。而文約一乘顯其信意。為眾生故分別說三。知無異趣是故說一。準此一條例通四法。三寶亦爾。為眾生故分別二
{ "translations": [ "現代漢語譯本", "友至慧解脫（達到智慧解脫的朋友）。第九第十（指某種分類或順序）。始於信心至三十七品（從信心開始到三十七道品）。此卷即是第三週（這一卷是第三週的內容）。又有師言不爾（又有老師說不是這樣）。而此十德兩兩（而這十種功德兩兩相對）。莊嚴前之五行乍淺乍深（莊嚴前面的五行，有時淺顯有時深奧）。今皆不然（現在都不是這樣）。前五行是修（前面的五行是修行）。今十德是證（現在的十種功德是證悟）。證中功德淺深非一（證悟中的功德有深有淺，不是一樣的）。若爾何以前深后淺（如果這樣，為什麼前面深奧後面淺顯）？答亦有此義（回答說也有這個意思）。如初功德（比如最初的功德）。已言不與聲聞辟支佛共（已經說過不與聲聞和辟支佛共有）。最後而言三十七品（最後說到三十七道品）。聞道品名（聽到道品的名字）。謂其初淺（認為它最初是淺顯的）。論其義理超絕二乘（但論其義理卻超越了聲聞和緣覺二乘）。", "于中先標（在其中先標出）。次釋（然後解釋）。三結（最後總結）。初標如文（最初的標出就像文中所說）。次釋中為二（解釋分為兩部分）。初明五事（首先說明五件事）。次論義（然後討論義理）。初又三（最初的部分又分為三部分）。一列（一是列舉）。二釋（二是解釋）。三嘆（三是讚歎）。初文二（最初的文分為兩部分）。先徴（先是提問）。次列名者（然後列出名稱）。信由內發得見聖性（信心由內心發出才能見到聖性）。直起中懷不為緣由（直接從內心生起，不為外緣所左右）。戒是信成（戒律是信心的成就）。友全具菩提（朋友完全具備菩提）。聞于不說（聽聞而不說）。如此五事多就理明（這五件事多從義理上來說明）。豈可言淺（怎麼能說淺顯呢）？在文可見（在文中可以看出來）。云何為信下（什麼是信心）。第二解釋（第二部分是解釋）。即為五章（分為五章）。初信又三（最初的信心又分為三部分）。前出信體（前面提出信的本體）。次釋信德（然後解釋信的功德）。三結（三是總結）。初信體者信何等法（最初的信的本體是信什麼法）？凡舉五種（總共舉出五種）。一信三寶（信三寶，Buddha(佛), Dharma(法), Sangha(僧)）。二信因果（信因果，Karma(業力)）。三信二諦（信二諦，two truths: relative and ultimate(世俗諦和勝義諦)）。四信一乘（信一乘，one vehicle(唯一乘)）。五信三諦（信三諦，three truths(三諦)）。一師云（一位老師說）。信第一義是信真（相信第一義諦是相信真諦）。信善方便是信俗（相信善巧方便是相信俗諦）。一師云（一位老師說）。前已二諦竟（前面已經講完二諦了）。何容重說（為什麼還要重複說）？依華嚴經云（依據《華嚴經》所說）。若嘆菩薩作二智名（如果讚歎菩薩，就用二智的名字）。若嘆佛者作二身名（如果讚歎佛，就用二身的名字）。只是一體隱顯為異（只是一體，隱和顯不同）。有言（有人說）。第一義諦善方便者（第一義諦和善巧方便）。即是二身亦是二智（就是二身也是二智）。今明此文自稱第一義諦（現在說明此文自稱第一義諦）。何容改諦為智（怎麼能把諦改為智）？復改為身（又改為身）？今作三諦自異二諦（現在說三諦，自然不同於二諦）。不成重說（不是重複說）。而文約一乘顯其信意（而文簡要地說一乘，顯示其信的意義）。為眾生故分別說三（爲了眾生的緣故，分別說三）。知無異趣是故說一（知道沒有不同的歸宿，所以說一）。準此一條例通四法（按照這一條，可以類推到其他四法）。三寶亦爾（三寶也是這樣）。為眾生故分別二（爲了眾生的緣故，分別說二）。", "English version", 'Friend reaching wise liberation. Ninth and tenth (referring to a certain classification or order). Starting from faith to the thirty-seven factors (starting from faith to the thirty-seven factors of enlightenment). This volume is the third week\'s content. Another teacher says it is not so. And these ten virtues in pairs (these ten virtues in pairs). Adorn the previous five lines, sometimes shallow and sometimes deep. Now it is not so. The previous five lines are cultivation. Now the ten virtues are realization. The merits in realization are not the same in depth. If so, why is the former deep and the latter shallow? The answer is that there is also this meaning. Such as the initial merit. It has been said that it is not shared with Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas). Finally, it is said that the thirty-seven factors. Hearing the name of the factors of the path. It is said that it is initially shallow. Discussing its meaning, it surpasses the two vehicles (Śrāvakayāna and Pratyekabuddhayāna).', 'Among them, first mark (first mark out). Second explanation (then explain). Third conclusion (finally summarize). The initial mark is as stated in the text. The explanation is divided into two parts. First, clarify the five matters. Second, discuss the meaning. The initial part is divided into three parts. First, list. Second, explain. Third, praise. The initial text is divided into two parts. First, question. Second, list the names. Faith arises from within and one can see the sacred nature. Directly arising from the heart without being caused by external conditions. Precepts are the accomplishment of faith. Friends fully possess Bodhi (菩提, enlightenment). Hearing without speaking. These five matters are mostly explained in terms of principle. How can it be said to be shallow? It can be seen in the text. What is faith below. The second explanation. That is, five chapters. The initial faith is divided into three parts. The former presents the substance of faith. Second, explain the virtue of faith. Third conclusion. The initial substance of faith is faith in what Dharma? A total of five types are listed. First, faith in the Three Jewels (三寶, Buddha(佛), Dharma(法), Sangha(僧)). Second, faith in cause and effect (因果, Karma(業力)). Third, faith in the Two Truths (二諦, two truths: relative and ultimate(世俗諦和勝義諦)). Fourth, faith in the One Vehicle (一乘, one vehicle(唯一乘)). Fifth, faith in the Three Truths (三諦, three truths(三諦)). One teacher said. Believing in the first principle is believing in the true. Believing in skillful means is believing in the conventional. One teacher said. The previous two truths have been completed. Why repeat it? According to the Avataṃsaka Sūtra (華嚴經) it says. If praising Bodhisattvas, use the names of the two wisdoms. If praising the Buddha, use the names of the two bodies. It is only one body, hidden and manifest are different. Some say. The first principle and skillful means. That is, the two bodies are also the two wisdoms. Now it is clear that this text calls itself the first principle. How can you change the truth to wisdom? Change it to body again? Now saying the three truths is naturally different from the two truths. It is not a repetition. And the text briefly says the One Vehicle, showing the meaning of faith. For the sake of sentient beings, distinguish and say three. Knowing that there is no different destination, therefore say one. According to this one, it can be extended to the other four Dharmas. The Three Jewels are also like this. For the sake of sentient beings, distinguish two.' ] }
體。知歸至極故說一體。因果亦爾。為眾生故說因致果。到于彼岸無施無受。二諦三諦亦復如是。次如是信者下。釋信德。釋有四意。相次而來。此信。堅固無能壞者。何故不壞。得聖人性以為根本。即是見性之信深固難拔。以根深故即能增長。近大涅槃成就戒等。初一切諸法從於聖性。近大涅槃即是豎高。戒聞智慧等即是橫廣。雖有橫豎深廣之異。而亦不見橫豎之相。彌著彌亡。如此明信那忽云淺。三結如文。云何直心。釋第二事又三。標釋結。初標如文。次釋中文為兩。初以不諂為直。后以懺悔為直。初明不諂中二。先釋。次論義。初中二。初正釋。次釋疑。初文者。以解因緣故不諂。次雖見惡下釋疑。左右解之。初見惡不說。后見善則嘆。疑者云。見惡應說而不說者。乃是不直何名直心。即釋云。恐生煩惱。即復疑雲。既見惡不說。見善亦應不說。乃是直心。次明不爾。即釋云。贊佛性故令得菩提。次論義中有問答。初問有六。而為三雙。初兩從現病生。彼明三種五種病人。次兩從初功德生。后兩從此文生就初兩中。初一又為三。先非佛旨。次領初開經時說。若言遇不遇下。第三正難。既能自發菩提之心。何須嘆于佛性令得菩提。是取第三病人為難。初中第二又兩。先領旨仰非。次正難。明闡提人亦應發心。何
【現代漢語翻譯】 現代漢語譯本 體。知歸至極故說一體（本體）。因果亦爾。為眾生故說因致果。到于彼岸無施無受。二諦（世俗諦和勝義諦）三諦（有宗三諦：有、無、非有非無）亦復如是。次如是信者下。釋信德。釋有四意。相次而來。此信。堅固無能壞者。何故不壞。得聖人性以為根本。即是見性之信深固難拔。以根深故即能增長。近大涅槃成就戒等。初一切諸法從於聖性。近大涅槃即是豎高。戒聞智慧等即是橫廣。雖有橫豎深廣之異。而亦不見橫豎之相。彌著彌亡。如此明信那忽云淺。三結如文。云何直心。釋第二事又三。標釋結。初標如文。次釋中文為兩。初以不諂為直。后以懺悔為直。初明不諂中二。先釋。次論義。初中二。初正釋。次釋疑。初文者。以解因緣故不諂。次雖見惡下釋疑。左右解之。初見惡不說。后見善則嘆。疑者云。見惡應說而不說者。乃是不直何名直心。即釋云。恐生煩惱。即復疑雲。既見惡不說。見善亦應不說。乃是直心。次明不爾。即釋云。贊佛性故令得菩提。次論義中有問答。初問有六。而為三雙。初兩從現病生。彼明三種五種病人。次兩從初功德生。后兩從此文生就初兩中。初一又為三。先非佛旨。次領初開經時說。若言遇不遇下。第三正難。既能自發菩提之心。何須嘆于佛性令得菩提。是取第三病人為難。初中第二又兩。先領旨仰非。次正難。明闡提（斷善根的人）人亦應發心。何
【English Translation】 English version The body. Knowing that returning reaches the ultimate, therefore it is called 'one body' (the essence). Cause and effect are also like this. For the sake of sentient beings, it is said that cause leads to effect. Reaching the other shore, there is no giving or receiving. The two truths (conventional truth and ultimate truth) and the three truths (the three truths of the Youzong school: existence, non-existence, neither existence nor non-existence) are also like this. Next, 'believing in this way' below explains the virtue of faith. There are four meanings in the explanation, coming in sequence. This faith is firm and cannot be destroyed. Why is it indestructible? Because it takes the nature of a sage as its foundation. This is the faith of seeing one's nature, deep and difficult to uproot. Because the root is deep, it can grow, approaching great Nirvana and achieving precepts, etc. Initially, all dharmas come from the nature of a sage. Approaching great Nirvana is the vertical height. Precepts, learning, wisdom, etc., are the horizontal breadth. Although there are differences in vertical height and horizontal breadth, the appearance of verticality and horizontality is not seen. The more attached, the more lost. Such clear faith, how can it be called shallow? The third conclusion is as in the text. What is straightforward mind? Explaining the second matter again in three parts: introduction, explanation, and conclusion. The initial introduction is as in the text. The explanation in the middle is in two parts: first, taking non-flattery as straightforwardness; second, taking repentance as straightforwardness. The first explanation of non-flattery is in two parts: first, the correct explanation; second, discussing the meaning. The first part is in two parts: first, the correct explanation; second, explaining doubts. The first text is: because understanding the causes and conditions, there is no flattery. Next, 'although seeing evil' below explains doubts, explaining it from both sides. First, seeing evil and not speaking; second, praising when seeing good. The doubter says: Seeing evil should be spoken, but not speaking is not straightforward; how can it be called straightforward mind? The explanation is: fearing the generation of afflictions. Then it is doubted again: Since evil is not spoken, good should also not be spoken; that is straightforward mind. Next, clarifying 'not so,' the explanation is: praising the Buddha-nature so that one attains Bodhi. Next, in the discussion of meaning, there are questions and answers. The initial six questions are in three pairs. The first two arise from present illness, clarifying three types and five types of sick people. The next two arise from initial merit. The last two arise from this text. In the first two, the first one is again in three parts: first, not the Buddha's intention; second, understanding what was said at the beginning of the sutra. 'If saying encountering or not encountering' below is the third correct difficulty. Since one can generate the mind of Bodhi oneself, why praise the Buddha-nature to attain Bodhi? This takes the third type of sick person as the difficulty. In the first part, the second is again in two parts: first, understanding the intention and looking up to what is not; second, the correct difficulty. Clarifying that Icchantikas (those who have severed their roots of goodness) should also generate the mind.
故爾。其既有性應自發心。何俟須嘆。此是取第二病人為難。如佛所說下。是第二兩難。從初功德生。第二十卷中明五難。初兩難據四種罪人。中兩難據闡提后一難據不定。佛答中。明佛性非內非外非常非無常所以不斷。今還因此生問。先領旨仰非。次正難。正言不斷佛性。云何言斷善根。只此佛性即是善根。既其斷善即斷佛性。云何復言佛性非內非外。如佛往昔下。后難。若佛性不斷。何故不遮令不墮地獄。既不斷佛性但斷善根。由有佛性應能遮惡。答未了故更論義。若因佛性下。第三複有兩難。近從此生若嘆佛性令發心者。何須復說十二部經。直嘆佛性其義自足。有法有譬合。諸佛如來下。即是后難。從第八功德。佛答。貪心非有非無非因非果。或即因中有果。或因中無果。今還取此為難。若爾乳應無酪樹無五丈。若乳有酪樹有五丈者。當知因中有果。不得泛言或無。爾時世尊下。佛答為二。初贊。次答。初又二。初贊問。次舉五句嘆其功用。初六種二人。嘆其能開發大眾能令得解。非但能除見世者疑。亦使未來無有滯閡。實為希有。是故嘆之。初兩人。一者本不造惡。二者作已能悔。即是前二健兒。第二知恩報恩。他與我恩我復須報。第三聽受新法。二者直溫故不忘。書云。溫故而知新可以為師矣。第四造創新
【現代漢語翻譯】 現代漢語譯本 因此，既然他們已經具有佛性，就應該自然而然地發起菩提心（bodhicitta，覺悟之心），為何還需要感嘆呢？這就像是為難第二種病人一樣。正如佛所說的下面內容，這是第二種兩難。從最初的功德產生。在第二十卷中闡明了五種困難。最初的兩種困難是針對四種罪人，中間的兩種困難是針對斷善根者（icchantika），最後一種困難是不確定的。佛的回答中，闡明了佛性（Buddha-nature）非內非外、非常非無常，所以不會斷滅。現在又因此產生疑問。首先領會『非』的旨意，然後正式提出疑問。正式說佛性不會斷滅，為何又說斷滅善根呢？僅僅這佛性就是善根。既然斷滅了善根，就是斷滅了佛性。為何又說佛性非內非外呢？如佛往昔所說下面內容，是後面的困難。如果佛性不會斷滅，為何不阻止他們墮入地獄呢？既然不斷滅佛性，只是斷滅善根，由於有佛性，應該能夠阻止惡行。回答說，因為沒有完全理解，所以進一步討論義理。如果因為佛性下面內容，第三次又有兩種困難。近處由此產生，如果感嘆佛性就能令人發起菩提心，為何還需要宣說十二部經（dvādaśāṅga-buddhavacana）呢？直接感嘆佛性，其義理就足夠了。有法有譬喻結合。諸佛如來下面內容，就是後面的困難。從第八種功德。佛回答說，貪心（lobha）非有非無、非因非果，或者因中就有果，或者因中就沒有果。現在又以此為難。如果這樣，那麼牛奶應該沒有奶酪（dadhi），樹木應該沒有五丈高的樹幹。如果牛奶有奶酪，樹木有五丈高的樹幹，就應當知道因中就有果，不能泛泛地說或者沒有。爾時世尊下面內容，佛的回答分為兩部分。首先是讚歎，然後是回答。讚歎又分為兩部分。首先讚歎提問，然後舉出五句來讚歎其功用。最初的六種人和兩種人，讚歎他們能夠啓發大眾，能夠使人得到理解。不僅能夠消除現世人的疑惑，也能使未來的人沒有滯礙。實在是稀有難得。所以讚歎他們。最初的兩種人，一種是本來不造惡，一種是作惡后能夠懺悔。就是前面的兩種健兒。第二種是知恩報恩，別人給予我恩惠，我必須報答。第三種是聽受新的佛法，另一種是僅僅溫習舊的知識而不忘記。《尚書》說：『溫習舊的知識，能夠獲得新的理解，可以做老師了。』第四種是創造新的知識。
【English Translation】 English version Therefore, since they already possess Buddha-nature, they should naturally generate bodhicitta (the mind of enlightenment), why is there a need for lamentation? This is like making things difficult for the second type of patient. As the Buddha said below, this is the second dilemma. It arises from the initial merit. In the twentieth chapter, five difficulties are clarified. The first two difficulties are directed at four types of sinners, the middle two difficulties are directed at icchantikas (those who have severed their roots of goodness), and the last difficulty is uncertain. In the Buddha's response, it is clarified that Buddha-nature is neither internal nor external, neither permanent nor impermanent, so it will not be severed. Now, questions arise from this again. First, understand the meaning of 'not,' and then formally raise the question. Formally stating that Buddha-nature will not be severed, why then say that the roots of goodness are severed? This very Buddha-nature is the root of goodness. Since the roots of goodness are severed, Buddha-nature is severed. Why then say that Buddha-nature is neither internal nor external? As the Buddha said in the past below, this is the later difficulty. If Buddha-nature will not be severed, why not prevent them from falling into hell? Since Buddha-nature is not severed, only the roots of goodness are severed, because of the presence of Buddha-nature, it should be able to prevent evil deeds. The answer is that because it is not fully understood, the meaning is further discussed. If because of Buddha-nature below, there are two more difficulties for the third time. It arises from this nearby, if lamenting Buddha-nature can cause people to generate bodhicitta, why is there a need to expound the twelve divisions of the scriptures (dvādaśāṅga-buddhavacana)? Directly lamenting Buddha-nature, its meaning is sufficient. There is a combination of Dharma and simile. The Buddhas and Tathagatas below, that is the later difficulty. From the eighth merit. The Buddha answers that greed (lobha) is neither existent nor non-existent, neither cause nor effect, or there is an effect in the cause, or there is no effect in the cause. Now, this is used as a difficulty. If so, then milk should not have cheese (dadhi), and trees should not have trunks five fathoms tall. If milk has cheese, and trees have trunks five fathoms tall, then it should be known that there is an effect in the cause, and it cannot be generally said that there is none. At that time, the World Honored One below, the Buddha's answer is divided into two parts. First is praise, then is the answer. The praise is also divided into two parts. First, praise the question, and then give five sentences to praise its function. The initial six types of people and two types of people, praise them for being able to inspire the masses and enable people to gain understanding. Not only can they eliminate the doubts of people in the present world, but they can also prevent people in the future from having obstacles. It is truly rare and precious. Therefore, praise them. The first two types of people, one is those who do not commit evil in the first place, and the other is those who can repent after committing evil. These are the first two valiant ones. The second is knowing gratitude and repaying gratitude, others give me kindness, and I must repay it. The third is listening to and receiving new Dharma, and the other is simply reviewing old knowledge without forgetting. The Book of Documents says: 'Reviewing old knowledge and gaining new understanding can be a teacher.' The fourth is creating new knowledge.
好。二者治葺故壞。第五樂說樂聽。若無說者聽何所聽。若無聽者說為誰說。第六能難能答。正意在此二人。前之五雙乃為弄引。善問是汝身。善答即我是。若無汝精問。何得我善解。無我巧答。何得汝能問。自有人身左能右能。口辯通敏能主能客。自有人專一無二。昔莊嚴門下。有凈藏法師。唯能並難答無所以。有善解釋不便論義者。即彭城正公(云云)。今推前六雙成后五句。能問能答能聽能說。成後轉於法輪句。造新修故。成枯十二因緣大樹。取有是新。無明是故。不生生是新。世諦死時是故。以新破新名造新。以故破故名修故。作恩念恩成度海句。世恩為他舟航念恩。自運舟航故成度海句。不作惡悔惡成摧魔幢句。魔以惡為幢今能倒之。復自能建故前後相成。嘆生善。即初一句嘆滅惡。即后四句既言因此善問即能轉于無上法輪。寧非生善。后四句復為二。初兩句嘆能滅惡。次兩句嘆摧惡。于初二句又二。上句即嘆枯十二因緣大樹者。十二因緣枝條森聳。喻之大樹。今枯此樹使華葉不生。能度無邊生死大海者。即此生死海中勇浪可畏。今得度此永免驚懼。無復可畏。能與魔王共戰者。此明其始。摧波旬所立勝幢者。此明其終。舉終攝始。外國亦戰得勝樹幢麾不勝者。即倒此麾。今魔戰敗即摧其幢。次就答中。次
第答三雙六問。初答前舉三病二問次答。舉初功德兩問。后答此中兩問。但答前兩問不次第答。直解三種病人竟。即是答第一兩問了。依理只應解于初后二種病人。而今復解中間者。不用此為答。只為中間舉來。今還次第為釋。彼不舉來今亦不解。一闡名信下。二答第三難。前言若不斷佛性亦應不斷善根。只善根即是佛性。佛性即是善根。今答佛性中道不同善根。何者。一闡名信。提名不具。佛性非信。亦復非具。云何可斷佛性非善非惡。闡提但能斷善。云何斷性。其中諸句例爾。古來云。闡提具含眾惡。不知的翻。唯河西翻為極欲。言極惡欲之邊。此乃于總惡之內。取一事為翻。例如涅槃名含眾德。亦無的翻。而翻為滅度者。亦是總中。取此一事為翻。又善法者。名生已得。依數人義善有二種。一生得善。二方便善。世間慈孝名生得善。闡提亦無故言已斷。如汝所言下答第四難。前難云何不遮墮。今牒問作答。明闡提佛性非有非無。即事求而頗得故非有。而有是理故非無。又善巧方便則非無。無巧方便則非有。故舉箜篌喻此有無。先譬次合。初譬中。所言王者譬眾生。箜篌譬眾生身。音聲譬佛性。大臣譬佛菩薩能善說之。斷絃譬就此身盡命終。皮木坼裂譬五根四大求之頗得。即無方便故非有也。合譬者。佛性無有住
【現代漢語翻譯】 現代漢語譯本 第答三雙六問（Dì dá sān shuāng liù wèn）：首先回答前面提出的關於三種病人和兩種疑問，其次回答關於最初功德的兩種疑問，最後回答這裡面的兩種疑問。只是回答了前面的兩種疑問，沒有按順序回答，直接解釋了三種病人，也就是回答了第一組的兩種疑問。按照道理，只應該解釋最初和最後的兩種病人，現在又解釋了中間的病人，這不是爲了回答問題，只是因為中間的病人被提到了，現在就按順序來解釋。那些沒有被提到的，現在也不解釋。 一闡名信下（Yī chǎn míng xìn xià）：第二是回答第三個難題。前面說如果不斷佛性（fóxìng，Buddha-nature），也應該不斷善根（shàngēn，roots of goodness）。只是善根就是佛性，佛性就是善根。現在回答說佛性中道（zhōngdào，the Middle Way）不同於善根。為什麼呢？一闡提（yī chǎntí，icchantika，one who has cut off his roots of goodness）被稱為信，這個稱呼不完整。佛性不是信，也不是具足的。怎麼能斷佛性呢？佛性非善非惡，一闡提只能斷善，怎麼能斷佛性呢？其中的其他句子也是同樣的道理。古人說，一闡提具含眾惡，不知道確切的翻譯。只有河西（Héxī）翻譯為極欲，意思是極惡之慾的邊緣。這只是在總體的惡之中，取一件事來翻譯。例如涅槃（nièpán，nirvana）名含眾德，也沒有確切的翻譯，而翻譯為滅度（mièdù，cessation）的，也是在總體中，取這件事來翻譯。又善法（shànfǎ，wholesome dharma）這個名稱，是生來就得到的。按照數人（shùrén）的意義，善有兩種：一生得善，二方便善。世間的慈孝（cíxiào，compassion and filial piety）稱為生得善，一闡提也沒有，所以說已經斷了。 如汝所言下（Rú rǔ suǒ yán xià）：回答第四個難題。前面問為什麼不遮止墮落？現在引用問題來回答，說明一闡提的佛性非有非無。從事相上尋求，還能找到一些，所以非有；而有這個道理，所以非無。又有善巧方便（shànqiǎo fāngbiàn，skillful means）就非無，沒有巧方便就非有。所以用箜篌（kōnghóu，a type of stringed instrument）來比喻這種有無。先比喻，后結合。最初的比喻中，所說的王者（wángzhě，king）比喻眾生，箜篌比喻眾生身，音聲比喻佛性，大臣（dàchén，minister）比喻佛菩薩（fó púsà，Buddhas and Bodhisattvas）能善於說法。斷絃（duàn xián，broken string）比喻就此身盡命終，皮木坼裂（pímù chèliè，skin and wood cracked）比喻五根（wǔgēn，five roots）四大（sìdà，four elements）尋求還能找到一些，就是沒有方便，所以非有。結合比喻來說，佛性沒有住處。
【English Translation】 English version The Triple Six Questions and Answers (Dì dá sān shuāng liù wèn): First, answer the previously raised questions about the three types of sick people and the two questions; second, answer the two questions about the initial merits; and finally, answer the two questions within this section. Only the first two questions are answered, not in order, directly explaining the three types of sick people, which is answering the first set of two questions. Logically, only the initial and final two types of sick people should be explained, but now the middle one is also explained. This is not to answer the question, but because the middle one was mentioned, it is now explained in order. Those that were not mentioned will not be explained now. 』One, Icchantika, Name, and Faith』 (Yī chǎn míng xìn xià): Second, answer the third difficulty. Previously, it was said that if Buddha-nature (fóxìng) is not cut off, then roots of goodness (shàngēn) should also not be cut off. It's just that roots of goodness are Buddha-nature, and Buddha-nature is roots of goodness. Now, the answer is that the Middle Way (zhōngdào) of Buddha-nature is different from roots of goodness. Why? An icchantika (yī chǎntí) is called 'faith,' but this name is incomplete. Buddha-nature is not faith, nor is it complete. How can Buddha-nature be cut off? Buddha-nature is neither good nor evil. An icchantika can only cut off goodness, so how can they cut off Buddha-nature? The other sentences within it follow the same principle. The ancients said that an icchantika contains all evils, but they did not know the exact translation. Only Hexi (Héxī) translated it as 'extreme desire,' meaning the edge of extreme evil desire. This is just taking one thing from the overall evil to translate. For example, nirvana (nièpán) is said to contain all virtues, but there is no exact translation either. Translating it as 'cessation' (mièdù) is also taking this one thing from the whole to translate. Furthermore, the name 'wholesome dharma' (shànfǎ) is something one is born with. According to the meaning of 'number of people' (shùrén), there are two types of goodness: innate goodness and expedient goodness. Worldly compassion and filial piety (cíxiào) are called innate goodness, which an icchantika does not have, so it is said to be cut off. 』As You Say Below』 (Rú rǔ suǒ yán xià): Answer the fourth difficulty. Previously, it was asked why it does not prevent falling. Now, the question is quoted to answer, explaining that the Buddha-nature of an icchantika is neither existent nor non-existent. Seeking from the phenomena, some can still be found, so it is not existent; and there is this principle, so it is not non-existent. Also, with skillful means (shànqiǎo fāngbiàn), it is not non-existent; without skillful means, it is not existent. Therefore, the konghou (kōnghóu) is used as a metaphor for this existence and non-existence. First the metaphor, then the combination. In the initial metaphor, the king (wángzhě) is a metaphor for sentient beings, the konghou is a metaphor for the body of sentient beings, the sound is a metaphor for Buddha-nature, and the minister (dàchén) is a metaphor for Buddhas and Bodhisattvas (fó púsà) who can skillfully preach the Dharma. The broken string (duàn xián) is a metaphor for the end of life in this body, and the cracked skin and wood (pímù chèliè) are a metaphor for the five roots (wǔgēn) and four elements (sìdà), some of which can still be found when sought, which means there are no expedient means, so it is not existent. Combining the metaphor, Buddha-nature has no dwelling place.
處即非有。以善方便故可得見。即是非無。如汝所說若乳無酪下。第三答第五第六兩難。明應有定性。答意非定有性因緣故有。若乳定有酪即應自生。不假頗求樹汁。既其假緣。當知因中無果。然前作六難。今但舉一訶者何也。答與奪適時皆為利益。正言此難。是計性義與外道同。寄正訶邪云是癡人實不訶德王。此答即兼答第五嘆善自足。何須說十二部經。今明既無定性因緣而有。是故須說十二為緣。次以懺悔明直心者。若有失不悔則非直心。犯愆發露乃名直心。文為三。初設有過下正懺悔。次於師同學下即是發露。三慚愧自責下。即斷相續心。結如文。云何修戒下。第三釋戒文為二。一離惡戒即牛狗等。並取其相而為護持。外道得通者。見牛狗等死後生天。便學彼行望得生天。余皆例爾。次得善戒如文。云何菩薩親近下。第四釋善友為四。一辨明是。二辨非。三證非。四證是。初明是為二。一菩薩是。二如來是。剎多見佛得生天者。二解。數義必須上定乃得生天。今見佛力發昔修定故得生天。二云。但令伏地獄惡。隨有散善皆得生天。雖有舍利下。第二明非。既未識機不能稱緣。是故云非。如來稱緣知病識藥。是故名是。我昔住于下。第三證非。觀白骨者即背舍禪。數息即根本禪。舊云。金師子善取火色。故應教數
【現代漢語翻譯】 『處即非有』，意思是說，從某個角度來看，事物並非真實存在。『以善方便故可得見』，但通過善巧的方法，我們可以認識到它的存在。『即是非無』，但事物也並非完全不存在。『如汝所說若乳無酪下』，就像你所說的，如果牛奶中沒有酪，以下是第三個回答，針對第五和第六個難題。這表明事物應該具有一定的自性。回答的含義是，事物並非固定不變地具有自性，而是由於因緣和合而產生。如果牛奶固定地具有酪的自性，那麼它應該自然產生酪，而不需要依賴其他因素，比如頗求樹汁。既然它需要依賴因緣，那麼就應該知道，在因中並沒有果。然而，之前提出了六個難題，現在只舉出一個來反駁，這是為什麼呢？回答是，給予和剝奪都要適時，才能帶來利益。著重強調這個難題，是因為它所主張的自性論與外道相同。表面上是在糾正邪見，實際上並沒有責備德王，只是說這是愚癡之人的想法。這個回答也兼顧了第五個問題，即讚歎善於自我滿足，何必還要說十二部經。現在說明，既然事物沒有固定不變的自性，而是通過因緣和合而產生，所以需要宣說十二因緣。接下來，通過懺悔來表明直心。如果犯了錯誤而不懺悔，就不是直心。犯了錯誤並公開承認，才叫做直心。這段文字分為三個部分。首先，『設有過下』，是正式的懺悔。其次，『于師同學下』，是公開承認錯誤。第三，『慚愧自責下』，是斷除相續的惡念。結論如文所示。『云何修戒下』，第三部分解釋戒律，分為兩個方面。一是遠離惡戒，比如牛狗等，並模仿它們的行為來尋求保護和支援。外道修行者認為，牛狗等死後可以昇天，所以他們學習牛狗的行為，希望也能昇天。其他的例子也是如此。二是獲得善戒，如文所示。『云何菩薩親近下』，第四部分解釋善友，分為四個方面。一是辨明什麼是善友。二是辨明什麼不是善友。三是證明什麼不是善友。四是證明什麼是善友。首先，說明什麼是善友，分為兩種：一是菩薩是善友，二是如來（Tathagata）是善友。『剎多見佛得生天者』，有兩種解釋。一是說，修行者必須達到一定的禪定才能昇天，現在因為見到佛陀的力量，激發了他們過去所修的禪定，所以才能昇天。二是說，只要能夠降伏地獄的惡念，即使只有一些散亂的善念，也能昇天。『雖有舍利下』，第二部分說明什麼不是善友。既然不瞭解修行者的根基，就不能因材施教，所以說不是善友。如來（Tathagata）瞭解修行者的根基，知道他們的病癥，並能對癥下藥，所以說是善友。『我昔住于下』，第三部分證明什麼不是善友。觀白骨是背舍禪，數息是根本禪。舊的說法是，金匠善於提取火的顏色，所以應該教人修習數息。
【English Translation】 『Whereupon it is non-existent,』 meaning that from a certain perspective, things are not truly existent. 『It can be seen through skillful means,』 but through skillful methods, we can recognize its existence. 『It is not non-existent,』 but things are not completely non-existent either. 『As you said, if there is no cheese in milk,』 this is the third answer, addressing the fifth and sixth difficulties. This indicates that things should have a certain self-nature. The meaning of the answer is that things do not have a fixed self-nature, but arise due to causes and conditions coming together. If milk fixedly had the self-nature of cheese, then it should naturally produce cheese without relying on other factors, such as the juice of the phojjhanga tree. Since it needs to rely on causes and conditions, then it should be known that there is no result in the cause. However, previously six difficulties were raised, but now only one is cited to refute, why is that? The answer is that giving and taking must be timely to bring benefits. Emphasizing this difficulty is because its advocacy of self-nature is the same as that of the tirthikas (外道, non-buddhist practitioners). On the surface, it is correcting wrong views, but in reality, it is not blaming King Deka, but saying that this is the idea of foolish people. This answer also takes into account the fifth question, which is praising being good at self-sufficiency, why is it necessary to speak of the twelve divisions of scriptures. Now it is explained that since things do not have a fixed self-nature, but arise through the combination of causes and conditions, it is necessary to expound the twelve links of dependent origination. Next, using repentance to show a straight mind. If one commits a mistake and does not repent, then it is not a straight mind. Committing a mistake and openly admitting it is called a straight mind. This passage is divided into three parts. First, 『Sati atita (設有過下),』 is formal repentance. Second, 『Guru sadharmacharini (于師同學下),』 is openly admitting mistakes. Third, 『Hri nistrapi (慚愧自責下),』 is cutting off the continuous evil thoughts. The conclusion is as stated in the text. 『Katham silam sikset (云何修戒下),』 the third part explains the precepts, divided into two aspects. One is to stay away from evil precepts, such as cows and dogs, and imitate their behavior to seek protection and support. Tirthikas (外道, non-buddhist practitioners) believe that cows and dogs can be reborn in heaven after death, so they learn the behavior of cows and dogs, hoping to be reborn in heaven as well. The other examples are the same. The second is to obtain good precepts, as stated in the text. 『Katham bodhisattvah (云何菩薩親近下),』 the fourth part explains good friends, divided into four aspects. One is to identify what is a good friend. Two is to identify what is not a good friend. Three is to prove what is not a good friend. Four is to prove what is a good friend. First, explain what is a good friend, divided into two types: one is that a bodhisattva (菩薩, enlightenment being) is a good friend, and the other is that a Tathagata (如來, thus-gone one) is a good friend. 『Ksetra drstva buddhan (剎多見佛得生天者),』 there are two explanations. One is that practitioners must reach a certain dhyana (禪定, meditative state) to be reborn in heaven, and now because they see the power of the Buddha, they stimulate the dhyana (禪定, meditative state) they practiced in the past, so they can be reborn in heaven. The second is that as long as one can subdue the evil thoughts of the lower realms, even if there are only some scattered good thoughts, one can be reborn in heaven. 『Api ca sariram (雖有舍利下),』 the second part explains what is not a good friend. Since one does not understand the practitioner's aptitude, one cannot teach according to their aptitude, so it is said that it is not a good friend. The Tathagata (如來, thus-gone one) understands the practitioner's aptitude, knows their illness, and can prescribe the right medicine, so it is said to be a good friend. 『Aham purve vasami (我昔住于下),』 the third part proves what is not a good friend. Contemplating white bones is the vyavadana dhyana (背舍禪, meditation on repulsiveness), and counting breaths is the mulamadhyamaka dhyana (根本禪, fundamental meditation). The old saying is that goldsmiths are good at extracting the color of fire, so one should teach people to practice counting breaths.
息。今明不爾。金師之子善解調椎。宜扶其習故教數息。私云。準莊嚴論云。善解韛囊善知息相。浣衣之人善取凈相。故教骨觀。今明不爾。浣人厭穢作背舍易。若使眾生下。第四證是如文。云何具足多聞下。釋第五章文為五。前一就文言。后四就義理。十二文多而義奢。佛略文少而義要。義要故是多聞。又除十二。唯此涅槃者。不言涅槃之理出十二外。正言十二文言浩博。除廣就略其理存焉。即是多聞何必在言。故復除全體但取四偈。又除四偈但取常住。復除常住取寂默。故知損之。又損遂至無為。但貴其理以為多聞。不取博言而為多聞。次善男子若有下。第三稱歎又二。一法說嘆。二譬說。嘆法說為二。一唱三章門。二解釋。解釋為兩。一釋三事。二不存著如文。譬為三。初為難施作譬。亦有合。次為難忍難作作譬。亦有合。三為無著作譬。有法譬合。爾時光明下。第二論義兩番問答。初問又二。先兩定。次兩難。先兩定者。一定自空。二定空空。若性自是空此結。初定為一難。若性自不空此結。后定為一難。善男子下答為二。先答初定者性本自空。何以故下。明一切法不可得故。既不可得豈不是空。次答后定。亦須修空然後見空。而其本性理本是空。但不能見要修于空方乃見空。既答兩定二難自遣。答初定中為
【現代漢語翻譯】 息。現在說明並非如此。金匠的兒子擅長調整風箱，應該幫助他複習舊業，教他數息的方法。私下裡說，依據《莊嚴論》所說，善於使用風箱的人善於瞭解氣息的表相，洗衣之人善於選取潔凈的表相，所以教人修習骨觀。現在說明並非如此。洗衣之人厭惡污穢，容易產生背舍。如果使眾生（修習骨觀）……第四個證明就像經文所說。『云何具足多聞下』，解釋第五章的經文分為五個部分。前面一個部分就經文的字面意思來說，後面四個部分就義理來說。十二部經文繁多而義理鋪張，佛所說的經文簡略而義理精要。因為義理精要，所以是多聞。又捨棄十二部經，唯獨這部《涅槃經》，並不是說涅槃的道理超出十二部經之外，而是說十二部經的文字浩瀚廣博，捨棄廣博而選取簡略，其中的道理仍然存在。這就是多聞，何必在於言語？所以又捨棄全體，只選取四句偈語。又捨棄四句偈語，只選取常住。又捨棄常住，選取寂默。由此可知，（佛）是逐漸刪減。又刪減以至於無為，只是看重其中的道理，以此作為多聞，不選取博雜的言語作為多聞。其次，『善男子若有下』，第三部分是稱讚，又分為兩個方面：一是法說稱讚，二是譬喻稱讚。法說稱讚分為兩個方面：一是提出三章的綱要，二是解釋。解釋分為兩個方面：一是解釋三件事，二是不執著，就像經文所說。譬喻分為三個方面：首先是為難施作譬喻，也有總結。其次是為難忍難作作譬喻，也有總結。第三是為無著作譬喻，有法譬喻的結合。當時光明（普照）……第二部分是論義，有兩番問答。最初的提問又分為兩個方面：先是兩個肯定，然後是兩個詰難。先是兩個肯定：一是肯定自性本空，二是肯定空性亦空。如果自性本來就是空，這是第一個詰難的結論。如果自性本來不是空，這是第二個詰難的結論。『善男子下』，回答分為兩個方面：先回答第一個肯定，即自性本來就是空。『何以故下』，說明一切法不可得。既然不可得，難道不是空嗎？其次回答第二個肯定，也需要修習空性，然後才能見到空性。而它的本性，從道理上來說本來就是空，只是不能見到，需要修習空性才能見到空性。既然回答了兩個肯定，兩個詰難自然消除。在回答第一個肯定中，為（了說明）…… English version: Cessation. Now it is not so. The son of a goldsmith is good at adjusting the bellows. It is appropriate to help him review his old skills and teach him the method of counting breaths. Privately, it is said that according to the Śūraṅgama Sūtra, one who is good at using bellows is good at understanding the appearance of breath, and a laundryman is good at selecting clean appearances, so he teaches the practice of bone observation. Now it is not so. A laundryman who hates filth easily produces aversion. If one makes sentient beings (practice bone observation)... The fourth proof is as the text says. 'How to fully possess much learning below', explaining the text of the fifth chapter is divided into five parts. The first part speaks in terms of the literal meaning of the text, and the latter four parts speak in terms of the meaning of the doctrine. The twelve scriptures are numerous and the meaning is extravagant, while the scriptures spoken by the Buddha are concise and the meaning is essential. Because the meaning is essential, it is much learning. Also, abandoning the twelve scriptures, only this Nirvana Sutra, it is not said that the principle of Nirvana is beyond the twelve scriptures, but that the words of the twelve scriptures are vast and broad, abandoning the broad and selecting the concise, the principle within it still exists. This is much learning, why must it be in words? Therefore, it also abandons the whole, only selecting four verses. Also abandoning the four verses, only selecting permanence. Also abandoning permanence, selecting silence. From this it can be known that (the Buddha) is gradually reducing. Also reducing to non-action, only valuing the principle within it as much learning, not selecting broad words as much learning. Secondly, 'Good man, if there is below', the third part is praise, which is divided into two aspects: first, praise by Dharma speech, and second, praise by metaphor. Praise by Dharma speech is divided into two aspects: first, proposing the outline of the three chapters, and second, explaining. Explanation is divided into two aspects: first, explaining the three things, and second, not being attached, as the text says. Metaphor is divided into three aspects: first, making a metaphor for difficult giving, and there is also a summary. Secondly, making a metaphor for difficult endurance and difficult action, and there is also a summary. Thirdly, making a metaphor for non-action, there is a combination of Dharma metaphor. At that time, the light (illuminated universally)... The second part is the discussion of meaning, with two rounds of questions and answers. The initial question is divided into two aspects: first, two affirmations, and then two challenges. First, two affirmations: first, affirming that self-nature is inherently empty, and second, affirming that emptiness is also empty. If self-nature is originally empty, this is the conclusion of the first challenge. If self-nature is not originally empty, this is the conclusion of the second challenge. 'Good man below', the answer is divided into two aspects: first, answering the first affirmation, that is, self-nature is originally empty. 'Why is it below', explaining that all dharmas are unattainable. Since they are unattainable, are they not empty? Secondly, answering the second affirmation, it is also necessary to cultivate emptiness, and then one can see emptiness. And its nature, in principle, is originally empty, but it cannot be seen, and it is necessary to cultivate emptiness to see emptiness. Since the two affirmations have been answered, the two challenges are naturally eliminated. In answering the first affirmation, in (order to explain)...
【English Translation】 Cessation. Now it is not so. The son of a goldsmith is good at adjusting the bellows. It is appropriate to help him review his old skills and teach him the method of counting breaths. Privately, it is said that according to the Zhuangyan Lun (Treatise on Adornment), one who is good at using bellows is good at understanding the appearance of breath, and a laundryman is good at selecting clean appearances, so he teaches the practice of bone observation. Now it is not so. A laundryman who hates filth easily produces aversion. If one makes sentient beings (practice bone observation)... The fourth proof is as the text says. 'How to fully possess much learning below', explaining the text of the fifth chapter is divided into five parts. The first part speaks in terms of the literal meaning of the text, and the latter four parts speak in terms of the meaning of the doctrine. The twelve scriptures are numerous and the meaning is extravagant, while the scriptures spoken by the Buddha are concise and the meaning is essential. Because the meaning is essential, it is much learning. Also, abandoning the twelve scriptures, only this Nirvana Sutra (涅槃經), it is not said that the principle of Nirvana is beyond the twelve scriptures, but that the words of the twelve scriptures are vast and broad, abandoning the broad and selecting the concise, the principle within it still exists. This is much learning, why must it be in words? Therefore, it also abandons the whole, only selecting four verses. Also abandoning the four verses, only selecting permanence. Also abandoning permanence, selecting silence. From this it can be known that (the Buddha) is gradually reducing. Also reducing to non-action, only valuing the principle within it as much learning, not selecting broad words as much learning. Secondly, 'Good man, if there is below', the third part is praise, which is divided into two aspects: first, praise by Dharma speech, and second, praise by metaphor. Praise by Dharma speech is divided into two aspects: first, proposing the outline of the three chapters, and second, explaining. Explanation is divided into two aspects: first, explaining the three things, and second, not being attached, as the text says. Metaphor is divided into three aspects: first, making a metaphor for difficult giving, and there is also a summary. Secondly, making a metaphor for difficult endurance and difficult action, and there is also a summary. Thirdly, making a metaphor for non-action, there is a combination of Dharma metaphor. At that time, the light (illuminated universally)... The second part is the discussion of meaning, with two rounds of questions and answers. The initial question is divided into two aspects: first, two affirmations, and then two challenges. First, two affirmations: first, affirming that self-nature is inherently empty, and second, affirming that emptiness is also empty. If self-nature is originally empty, this is the conclusion of the first challenge. If self-nature is not originally empty, this is the conclusion of the second challenge. 'Good man below', the answer is divided into two aspects: first, answering the first affirmation, that is, self-nature is originally empty. 'Why is it below', explaining that all dharmas are unattainable. Since they are unattainable, are they not empty? Secondly, answering the second affirmation, it is also necessary to cultivate emptiness, and then one can see emptiness. And its nature, in principle, is originally empty, but it cannot be seen, and it is necessary to cultivate emptiness to see emptiness. Since the two affirmations have been answered, the two challenges are naturally eliminated. In answering the first affirmation, in (order to explain)...
三。一略標。次何以故下廣釋。三相似相續下。舉得失致結。于中又三。初舉凡夫失。次菩薩得。三更訶凡夫失。善男子一切諸法下。答第二定。意明雖複本空復須修習然後乃見。有無常性故滅能滅之。有空性故修空得空。當知本空。具有法譬合。譬有二。初如一切法下舉內法為譬。如鹽下舉外法為譬。菩薩修空下合也。光明下第二番論義。還從鹽譬生。問為二。一問觀空是倒。何者本來不空而修空見空。是于不空見空。寧非顛倒例如實常而見無常。無常見常。皆是顛倒。亦有譬合。還轉鹽譬來此為譬。二問空既是無為何所見。若有可見即非是空。若無可見不應言見。佛答兩問為二章。答初為三。一總標。二廣釋。三重結。初總標中有法譬合。佛答意云。見不空法能令其空。而非顛倒。但就理論無非空者。而於眾生乃是不空。只滅其謂情故云能令不空作空。是故非倒。善男子貪是有性下。第二廣釋又二。先廣釋非空作空。后廣釋非是顛倒。初文云非空者于緣是有。又二。一明貪慾于其是有。次明色性于其是有。若不是有云何貪著。今言非空使空者。此法皆空。以是義故下。第二廣釋非倒又二。初標非倒。一切凡夫下。正是廣釋又二。一不生貪相故非倒。次見佛性故非倒。問入初地時已能見空。此文云住九地者見法有性
【現代漢語翻譯】 現代漢語譯本 三、一略標：接下來以何種原因為基礎進行廣泛解釋？ 三、相似相續：列舉得失導致的束縛。其中又分為三個部分：首先列舉凡夫的過失，其次是菩薩的獲得，第三是再次斥責凡夫的過失。 『善男子，一切諸法』：回答第二個問題，意在說明即使本來是空性，也必須通過修行才能證見。因為有無常的性質，所以滅和能滅都是存在的；因為有空性，所以修習空性才能證得空性。應當明白，本來的空性具有法和譬喻的結合。譬喻分為兩種：首先，『如一切法』，以內法作為譬喻；其次，『如鹽』，以外法作為譬喻。『菩薩修空』，這是結合。 『光明』：第二輪論述義理，仍然從鹽的譬喻開始。提問分為兩個：一是提問觀空是顛倒，為什麼本來不空卻要修習空性，見到空性？這是在不空中見到空，難道不是顛倒嗎？例如，將真實的常性看作無常，將無常看作常性，都是顛倒。這裡也有譬喻和結合，仍然轉用鹽的譬喻作為譬喻。 二是提問空既然是無為法，那麼見到的是什麼？如果有什麼可見，那就不是空；如果沒有什麼可見，就不應該說見到。佛陀回答這兩個問題分為兩個章節。回答第一個問題分為三個部分：一是總標，二是廣釋，三是總結。總標中有法和譬喻的結合。佛陀回答的意思是：見到不空的法，能夠使它變成空，而不是顛倒。但就理論而言，沒有不是空的；但對於眾生來說，卻是不空的。只是滅除了他們的妄想執著，所以說能夠使不空變成空，因此不是顛倒。 『善男子，貪是有性』：第二部分是廣泛解釋，又分為兩個部分：先廣泛解釋非空作空，后廣泛解釋不是顛倒。第一部分說非空，是因為在因緣上是有。又分為兩個部分：一是說明貪慾在因緣上是有，二是說明色性在因緣上是有。如果不是有，怎麼會貪著呢？現在說非空使空，是因為這些法都是空性。 『以是義故』：第二部分是廣泛解釋不是顛倒，又分為兩個部分：首先標明不是顛倒，『一切凡夫』，這正是廣泛解釋，又分為兩個部分：一是不生貪相，所以不是顛倒；二是見到佛性，所以不是顛倒。提問：進入初地的時候已經能夠見到空性，為什麼這裡說住在九地的人才能見到法的有性？
【English Translation】 English version 3. 1. Briefly Outline: Next, on what basis will a broad explanation be given? 4. Similarity and Continuity: List the entanglements resulting from gains and losses. Among them, there are three parts: first, list the faults of ordinary people; second, the attainments of Bodhisattvas; and third, rebuke the faults of ordinary people again. 'Good man, all dharmas': Answers the second question, intending to explain that even if it is originally emptiness, it must be cultivated to be realized. Because there is impermanence, both extinction and the ability to extinguish exist; because there is emptiness, cultivating emptiness can realize emptiness. It should be understood that original emptiness has a combination of dharma and metaphor. The metaphor is divided into two types: first, 'like all dharmas,' using internal dharma as a metaphor; second, 'like salt,' using external dharma as a metaphor. 'Bodhisattvas cultivate emptiness,' this is the combination. 'Light': The second round of discussing the meaning still starts from the metaphor of salt. The questions are divided into two: one is asking whether contemplating emptiness is inverted, why cultivate emptiness and see emptiness when it is originally not empty? This is seeing emptiness in non-emptiness, isn't it inverted? For example, seeing true permanence as impermanence, and seeing impermanence as permanence, are all inverted. There are also metaphors and combinations here, still using the metaphor of salt as a metaphor. The second is asking what is seen since emptiness is unconditioned? If there is something visible, then it is not emptiness; if there is nothing visible, it should not be said to be seen. The Buddha's answer to these two questions is divided into two chapters. The answer to the first question is divided into three parts: first, a general statement; second, a broad explanation; and third, a summary. The general statement has a combination of dharma and metaphor. The Buddha's answer means: seeing non-empty dharmas can make them empty, and it is not inverted. But in theory, there is nothing that is not empty; but for sentient beings, it is not empty. It only eliminates their delusions and attachments, so it is said that it can make non-emptiness empty, so it is not inverted. 'Good man, greed has existence': The second part is a broad explanation, which is divided into two parts: first, a broad explanation of making emptiness from non-emptiness, and second, a broad explanation of not being inverted. The first part says non-emptiness because it exists in conditions. It is divided into two parts: one is to explain that greed exists in conditions, and the other is to explain that the nature of form exists in conditions. If it is not existent, how can one be greedy? Now it is said that non-emptiness makes emptiness because these dharmas are all emptiness. 'For this reason': The second part is a broad explanation of not being inverted, which is divided into two parts: first, stating that it is not inverted, 'all ordinary people,' which is precisely a broad explanation, divided into two parts: one is not generating greed, so it is not inverted; and the other is seeing the Buddha-nature, so it is not inverted. Question: When entering the first ground, one can already see emptiness, why does this text say that those who dwell in the ninth ground can see the existence of dharmas?
。其義云何。解云。約二忍明義。初地至十地是無生忍。唯佛地是寂滅忍。今約二忍。九地望佛寂滅則見法有性雖比于佛非究竟空。亦分有空。故華嚴云。七地菩薩能入寂滅。寂滅即空。赴緣異說不應迷執。諸佛菩薩下第三重結。佛亦有時說有說無。當知為緣故。今皆說以為空也。善男子汝言見空下。第二答后難又二。先牒問。善男子下第二正答正答又二。初正答。次引昔證。初文者以無見為見。例如般若無知無所不知。是故我下。廣引昔證如文。次明第十功德。亦先標。次釋。釋中舊用三十七品為體。興皇云。涅槃佛性為體。舊以菩薩行因。道品是因故以前文為體。興皇云。前諸功德未以涅槃為體。最後義深故取後文為體。問此中何不用六度而用道品。一解云。但是略耳。一解云。釋論云。六度是遠因道品是近因。今明不爾。道品攝度舍覺攝檀。余皆可見。婆沙文中。以十一法攝於道品。十一與六名體相當。但餘二念通於諸度。就文為二。初明功德。次論義。初又二。先明道品入涅槃。次簡得失。信者為得。不信者為失。初功德云。不聞聞者。常住秘藏即是中道。不聞聞者。外道經書毗伽羅論即俗諦。不聞聞。十一部經即真諦。三諦一心中不聞而聞。今第十功德亦如是。三十七品即真諦。入大涅槃即中道。為諸眾生
分別演說即俗諦。此亦一心三諦始終不異。若能信者入大涅槃。意謂此解方近於理(云云)。興皇以最後功德涅槃為體。第九已上皆不如此。此解大失。已如前難。論義為二。一問。二答。答為二。先舉惡人為誡。次舉善人為勸。惡人為三。先法說。次舉五譬。三還合五譬。先別合。后總合。初譬栴檀貿凡木者。二車並載。一炭一檀。值冬炭。售檀者遂乃燒香為炭。雖得易售而無所直。持戒者貧寒飢渴。見破戒者富𥈇飲啖。即毀於戒甘嗜飲食。所利無幾所失者大。次譬中雲金易鍮石者。昔人乘馬腰著金帶。見乘驢者著驢絳帶。即便問之。市中何物貴。彼即答云。驢絳甚貴。其即易之。人為色聲而棄正法。其猶如是。餘三譬如文。別合如文。善男子當爾之時下。二舉善人。次光明下領解者。是品中第二領解段如文。三是名下總結。
師子吼品之一上
諸師咸言。此品譬能問者得名。非為不爾不一向然。此俱譬能問能答。雙題品目。何者。菩薩與佛皆二莊嚴。下文中有師子王及師子子。若師子子足滿三年則能哮吼。又若能師子吼贊于大悲。能吼無量師子吼。徴文據義二種雙明。講者因何只作一解。惑者云。題中只稱師子吼菩薩品。云何強作兩種釋之。答依題則失文。依文不失題。廣能兼略。師子擬王。菩薩擬
【現代漢語翻譯】 現代漢語譯本：分別演說即是俗諦（世俗諦）。這與一心三諦（空諦、假諦、中諦）始終沒有差異。如果有人能夠相信這一點，就能進入大涅槃（究竟寂滅的境界）。（有人）認為這種理解才接近真理（等等）。興皇（指興皇法朗）以最後的功德涅槃為本體。第九（品）以上都不這樣認為。這種理解大錯特錯，前面已經辯駁過了。論義分為兩部分：一是提問，二是回答。回答又分為兩部分：先舉惡人作為警戒，再舉善人作為勸勉。惡人部分分為三部分：先是法說（直接闡述佛法），然後舉五個譬喻，第三是總結五個譬喻。先是分別總結，然後是總體總結。第一個譬喻是拿栴檀（一種名貴的香木）換普通的木頭：兩輛車並排走，一輛裝炭，一輛裝檀香。遇到冬天，賣炭的容易賣出去，賣檀香的人就燒掉檀香當炭賣。雖然容易賣出去，但價值卻大大降低了。持戒的人貧寒飢渴，看到破戒的人富有飽食，就毀壞自己的戒律，貪圖飲食。得到的利益很少，失去的卻很多。第二個譬喻是拿金子換黃銅：以前有人騎馬，腰上繫著金腰帶，看到騎驢的人繫著驢皮帶，就問他：『市場上什麼東西貴？』那人回答說：『驢皮帶很貴。』那人就用金腰帶換了驢皮帶。人們因為貪圖美色和聲音而拋棄正法，就像這樣。其餘三個譬喻就像經文所說的那樣。分別總結就像經文所說的那樣。『善男子，當爾之時』以下是第二部分，舉善人。『次光明下領解者』是品中第二領解段，就像經文所說的那樣。『三是名下總結』是總結。 《師子吼品》之一（完） 各位法師都說，這一品譬喻能提問的人得到名聲。並非不是這樣，但也不完全是這樣。這一品既譬喻能提問的人，也譬喻能回答的人，雙重地標明了品名。為什麼這樣說呢？因為菩薩和佛都具備兩種莊嚴（智慧莊嚴和福德莊嚴）。下文中有師子王（獅子王）和師子子（獅子幼崽）。如果師子子足滿三年，就能哮吼。又如果能像獅子吼一樣讚歎大悲，就能吼出無量的師子吼。從經文和意義兩方面都能雙重地說明這一點。講解的人為什麼只作一種解釋呢？有人疑惑說：『題目中只稱《師子吼菩薩品》，為什麼強行作出兩種解釋呢？』回答是：如果只依據題目，就會失去經文的意義；如果依據經文，就不會失去題目的意義。廣可以兼顧略。師子（獅子）比擬（佛）王，菩薩比擬（佛）子。
【English Translation】 English version: Speaking separately is the conventional truth (Satyas). This is ultimately no different from the one mind three truths (emptiness, provisional existence, and the middle way). If one can believe this, one can enter the Great Nirvana (the ultimate state of tranquility). It is said that this understanding is close to the truth (etc.). Xinghuang (referring to Xinghuang Falang) takes the final merit Nirvana as the substance. Those above the ninth (chapter) do not think so. This understanding is a big mistake, as has been refuted before. The argument is divided into two parts: first, a question, and second, an answer. The answer is divided into two parts: first, evil people are cited as a warning, and then good people are cited as encouragement. The evil people part is divided into three parts: first, Dharma talk (directly expounding the Dharma), then five metaphors are given, and third, the five metaphors are summarized. First, separate summaries, and then a general summary. The first metaphor is exchanging sandalwood (a precious fragrant wood) for ordinary wood: two cars are side by side, one loaded with charcoal and the other with sandalwood. When winter comes, it is easy to sell charcoal, so the person selling sandalwood burns the sandalwood as charcoal to sell. Although it is easy to sell, the value is greatly reduced. Those who uphold the precepts are poor and hungry, and when they see those who break the precepts are rich and well-fed, they destroy their own precepts and indulge in food and drink. The benefits gained are few, but what is lost is great. The second metaphor is exchanging gold for brass: In the past, someone riding a horse wore a gold belt around his waist, and saw someone riding a donkey wearing a donkey leather belt, so he asked him: 'What is expensive in the market?' That person replied: 'Donkey leather belts are very expensive.' That person exchanged the gold belt for the donkey leather belt. People abandon the right Dharma because they are greedy for beauty and sound, just like this. The remaining three metaphors are like what the scriptures say. The separate summaries are like what the scriptures say. 'Good men, at that time' below is the second part, citing good people. 'Next, the enlightened ones under the light' is the second enlightened section in this chapter, just like what the scriptures say. 'Third, the summary under this name' is the summary. Chapter One of the Lion's Roar (End) All the Dharma masters say that this chapter's metaphor is that the one who can ask questions gains fame. It is not that it is not so, but it is not entirely so. This chapter both metaphors the one who can ask questions and the one who can answer questions, doubly marking the chapter title. Why is this so? Because both Bodhisattvas and Buddhas possess two kinds of adornments (wisdom adornment and merit adornment). In the following text, there are Lion Kings (lion kings) and Lion Sons (lion cubs). If the Lion Son is three years old, he can roar. Also, if one can praise great compassion like a lion's roar, one can roar countless lion's roars. This can be doubly explained from both the scriptures and the meaning. Why do the lecturers only make one explanation? Some people doubt: 'The title only calls it the Lion's Roar Bodhisattva Chapter, why forcibly make two explanations?' The answer is: If you only rely on the title, you will lose the meaning of the scriptures; if you rely on the scriptures, you will not lose the meaning of the title. The broad can take into account the brief. The Lion (lion) is compared to the (Buddha) King, and the Bodhisattva is compared to the (Buddha) Son.
子。吼通兩處。二義炳然更何所惑。又師字自邊安匝言師。居左位事理皆匝。則自行圓滿。又師字訓帥。帥帥也。師有他化之能。故知師者擬佛明矣。子者訓資。弟子之禮受稟于師。若從師者日新月益。故知子字者擬菩薩明矣。吼通兩處者。吼是口密通有六位(云云)。今明究竟與分吼通兩處。身口意密皆有六位。口密通六。此是世界。[八/(卑-(白-日))]約子者此從為人。[八/(卑-(白-日))]約吼者此從對治。[八/(卑-(白-日))]約師者從第一義。故題具多意。地人呼此品是入證分。開善云。答安樂性問。河西。興皇。同爲佛性門。今悉不用。若是入證。入證則無說。若說入證非菩薩說。若答安樂性問。安樂性問為是誰問。而今以此品答之。若明佛性佛性誰說。而以此品用目說人。諸說乖舛故皆不用。今明此品是第四問答涅槃義。是師子子問。是師子王答。若從其文應言問答佛性義。前章皆稱涅槃。相從稱為涅槃義。涅槃只是佛性。佛性只是涅槃。涅槃名總佛性名別。總攝於別。就品又為二。初明佛性后嘆經。初文又四。一明佛性。二明中道。三明縛解。四明修道。佛性是基本。由佛性故中當通達。不識故縛識之則解。欲得解縛應須修習。初文有問有答。問為四。一勸問。二求問。三許問
【現代漢語翻譯】 現代漢語譯本 子（弟子）。吼（獅子吼）通兩處。二義炳然，更何所惑？又『師』字自邊安匝言師，居左位事理皆匝，則自行圓滿。又『師』字訓帥，帥帥也。師有他化之能，故知師者擬佛明矣。子者訓資，弟子之禮受稟于師，若從師者日新月益，故知子字者擬菩薩明矣。吼通兩處者，吼是口密，通有六位（云云）。今明究竟與分吼通兩處，身口意密皆有六位。口密通六，此是世界。[八/(卑-(白-日))]約子者此從為人。[八/(卑-(白-日))]約吼者此從對治。[八/(卑-(白-日))]約師者從第一義，故題具多意。地人呼此品是入證分。開善云：『答安樂性問。』河西、興皇同爲佛性門，今悉不用。若是入證，入證則無說。若說入證非菩薩說。若答安樂性問，安樂性問為是誰問？而今以此品答之。若明佛性，佛性誰說？而以此品用目說人。諸說乖舛，故皆不用。今明此品是第四問答涅槃義，是師子子問，是師子王答。若從其文應言問答佛性義，前章皆稱涅槃，相從稱為涅槃義。涅槃只是佛性，佛性只是涅槃。涅槃名總，佛性名別，總攝於別。就品又為二，初明佛性，后嘆經。初文又四，一明佛性，二明中道，三明縛解，四明修道。佛性是基本，由佛性故中當通達，不識故縛，識之則解，欲得解縛應須修習。初文有問有答，問為四，一勸問，二求問，三許問。
【English Translation】 English version Disciple. The 'roar' (lion's roar) connects to two places. The two meanings are clear, so what further confusion is there? Furthermore, the character '師' (shī, teacher) is formed by encircling the side, indicating that the teacher occupies the left position and encompasses all matters and principles, thus achieving self-perfection. Also, the character '師' (shī, teacher) is interpreted as a leader, a leader of leaders. The teacher possesses the ability to transform others, therefore knowing the teacher is akin to emulating the Buddha. The character '子' (zǐ, disciple) is interpreted as resources, the disciple's etiquette receives instruction from the teacher. If one follows the teacher, one will improve daily, therefore knowing the character '子' (zǐ, disciple) is akin to emulating the Bodhisattva. The 'roar' connects to two places, the 'roar' is the secret of speech, connecting to six positions (etc.). Now, clarifying the ultimate and dividing the 'roar' connecting to two places, the secrets of body, speech, and mind all have six positions. The secret of speech connects to six, this is the world. [八/(卑-(白-日))] regarding the disciple, this is from the perspective of being a person. [八/(卑-(白-日))] regarding the 'roar', this is from the perspective of counteracting afflictions. [八/(卑-(白-日))] regarding the teacher, this is from the perspective of the first principle, therefore the title contains multiple meanings. People of the land call this chapter the 'entering into realization' section. Kaishan said: 'Answering the question of the nature of bliss.' Hexi and Xinghuang both consider it the gate of Buddha-nature, but now we do not use them. If it is entering into realization, then entering into realization has no speech. If one speaks of entering into realization, it is not spoken by a Bodhisattva. If answering the question of the nature of bliss, who asked the question of the nature of bliss? And now this chapter answers it. If clarifying Buddha-nature, who speaks of Buddha-nature? And this chapter uses the eye to speak of people. All these explanations are contradictory, therefore we do not use them. Now, we clarify that this chapter is the fourth question and answer regarding the meaning of Nirvana, it is the lion's cub asking, and the lion king answering. If following the text, it should be said to be the question and answer regarding the meaning of Buddha-nature. The previous chapters all refer to Nirvana, following each other they are called the meaning of Nirvana. Nirvana is simply Buddha-nature, and Buddha-nature is simply Nirvana. Nirvana is the general name, and Buddha-nature is the specific name, the general encompasses the specific. Regarding the chapter, it is further divided into two, first clarifying Buddha-nature, then praising the sutra. The first text is further divided into four, first clarifying Buddha-nature, second clarifying the Middle Way, third clarifying bondage and liberation, fourth clarifying cultivation. Buddha-nature is the foundation, because of Buddha-nature the Middle Way should be understood, not knowing it leads to bondage, knowing it leads to liberation, to obtain liberation one should cultivate. The first text has questions and answers, the questions are four, first encouraging the question, second requesting the question, third permitting the question.
。四正問。勸問中。先舉諸法門。后正勸。初舉諸法中有六門。一舉三寶。次舉四諦。三舉實諦。四舉四德。五舉五佛性。六舉因果等。有乘無乘是舉了因性。何者。萬善一乘皆屬了因。有性無性是舉果性果果性。有眾生無眾生是舉正因性。有有無有有真無真舉境界性。何者。夫二諦是智所緣境。境又生智故是境界性。有因無因者[八/(卑-(白-日))]舉因果。一解云。先兩句明習因因果。又三句明報因因果。有作無作是煩惱因。業非煩惱。是善惡業報。是煩惱業果。二解云。上兩句明出世因果。下三句明世間因果。複次舉法門勸者。總論是舉二諦法門。有佛即世諦。無佛即真諦。乃至有報是世諦。無報是真諦。文但二諦。若準恣汝所問寧只二諦。二門四門等一切諸法。豈止二諦。且通三諦乃至四門。通三諦者。有佛俗無佛真。非有佛非無佛中道。乃至報亦如是。通二門者。有佛是有門。無佛是空門。乃至有報無報亦如是。若準恣汝所問應有四門。兩門如上。亦有佛亦無佛是兩亦門。非有佛非無佛是雙。非門乃至亦有報亦無報。非有報非無報亦如是。問佛勸問諸法門。何不依佛所勸而別問佛性。答諸法門雖別通入佛性。若問佛性總能攝別。何者。依有乘無乘五句之勸。即是問五種佛性。又依三寶是問云何為佛性
【現代漢語翻譯】 四正問（Sì Zhèng Wèn，四種正確的提問）。勸問中（Quàn Wèn Zhōng，勸導提問中）。先舉諸法門（Xiān jǔ zhū fǎ mén，首先列舉各種佛法），后正勸（hòu zhèng quàn，然後正式勸導）。初舉諸法中有六門（Chū jǔ zhū fǎ zhōng yǒu liù mén，最初列舉的各種佛法中有六個方面）：一舉三寶（Yī jǔ sān bǎo，一是列舉三寶），次舉四諦（cì jǔ sì dì，二是列舉四諦），三舉實諦（sān jǔ shí dì，三是列舉實諦），四舉四德（sì jǔ sì dé，四是列舉四德），五舉五佛性（wǔ jǔ wǔ fó xìng，五是列舉五種佛性），六舉因果等（liù jǔ yīn guǒ děng，六是列舉因果等等）。 有乘無乘是舉了因性（Yǒu shèng wú shèng shì jǔ liǎo yīn xìng，有乘和無乘是列舉了因性）。何者（Hé zhě，為什麼呢）？萬善一乘皆屬了因（Wàn shàn yī shèng jiē shǔ liǎo yīn，所有善行和一乘都屬於了因）。有性無性是舉果性果果性（Yǒu xìng wú xìng shì jǔ guǒ xìng guǒ guǒ xìng，有性和無性是列舉果性和果果性）。有眾生無眾生是舉正因性（Yǒu zhòng shēng wú zhòng shēng shì jǔ zhèng yīn xìng，有眾生和無眾生是列舉正因性）。有有無有有真無真舉境界性（Yǒu yǒu wú yǒu yǒu zhēn wú zhēn jǔ jìng jiè xìng，有有和無有，有真和無真，是列舉境界性）。何者（Hé zhě，為什麼呢）？夫二諦是智所緣境（Fú èr dì shì zhì suǒ yuán jìng，二諦是智慧所緣的境界），境又生智故是境界性（jìng yòu shēng zhì gù shì jìng jiè xìng，境界又產生智慧，所以是境界性）。有因無因者[八/(卑-(白-日))]舉因果（Yǒu yīn wú yīn zhě [bā/(bēi-(bái-rì))] jǔ yīn guǒ，有因和無因是列舉因果）。 一解云（Yī jiě yún，一種解釋說）：先兩句明習因因果（xiān liǎng jù míng xí yīn yīn guǒ，前兩句說明習因的因果），又三句明報因因果（yòu sān jù míng bào yīn yīn guǒ，后三句說明報因的因果）。有作無作是煩惱因（Yǒu zuò wú zuò shì fán nǎo yīn，有作和無作是煩惱因）。業非煩惱（Yè fēi fán nǎo，業不是煩惱），是善惡業報（shì shàn è yè bào，是善惡業報），是煩惱業果（shì fán nǎo yè guǒ，是煩惱業的果報）。二解云（Èr jiě yún，另一種解釋說）：上兩句明出世因果（shàng liǎng jù míng chū shì yīn guǒ，前兩句說明出世間的因果），下三句明世間因果（xià sān jù míng shì jiān yīn guǒ，后三句說明世間的因果）。 複次舉法門勸者（Fù cì jǔ fǎ mén quàn zhě，再次，列舉佛法勸導的是）：總論是舉二諦法門（zǒng lùn shì jǔ èr dì fǎ mén，總的來說是列舉二諦的法門）。有佛即世諦（Yǒu fó jí shì shì dì，有佛就是世俗諦），無佛即真諦（wú fó jí zhēn dì，無佛就是真諦）。乃至有報是世諦（Nǎizhì yǒu bào shì shì dì，乃至有果報就是世俗諦），無報是真諦（wú bào shì zhēn dì，無果報就是真諦）。文但二諦（Wén dàn èr dì，文句只是二諦），若準恣汝所問寧只二諦（ruò zhǔn zì rǔ suǒ wèn níng zhǐ èr dì，如果按照你所問的，難道只有二諦嗎）？二門四門等一切諸法（Èr mén sì mén děng yīqiè zhū fǎ，二門、四門等一切佛法），豈止二諦（qǐ zhǐ èr dì，難道只有二諦嗎）？且通三諦乃至四門（Qiě tōng sān dì nǎizhì sì mén，而且貫通三諦乃至四門）。 通三諦者（Tōng sān dì zhě，貫通三諦的是）：有佛俗無佛真（yǒu fó sú wú fó zhēn，有佛是俗諦，無佛是真諦），非有佛非無佛中道（fēi yǒu fó fēi wú fó zhōng dào，非有佛非無佛是中道）。乃至報亦如是（Nǎizhì bào yì rú shì，乃至果報也是這樣）。通二門者（Tōng èr mén zhě，貫通二門的是）：有佛是有門（yǒu fó shì yǒu mén，有佛是有門），無佛是空門（wú fó shì kōng mén，無佛是空門）。乃至有報無報亦如是（Nǎizhì yǒu bào wú bào yì rú shì，乃至有果報無果報也是這樣）。 若準恣汝所問應有四門（Ruò zhǔn zì rǔ suǒ wèn yīng yǒu sì mén，如果按照你所問的，應該有四門）：兩門如上（liǎng mén rú shàng，兩門如上所述），亦有佛亦無佛是兩亦門（yì yǒu fó yì wú fó shì liǎng yì mén，亦有佛亦無佛是兩亦門），非有佛非無佛是雙非門（fēi yǒu fó fēi wú fó shì shuāng fēi mén，非有佛非無佛是雙非門），乃至亦有報亦無報（nǎizhì yì yǒu bào yì wú bào，乃至亦有果報亦無果報），非有報非無報亦如是（fēi yǒu bào fēi wú bào yì rú shì，非有果報非無果報也是這樣）。 問佛勸問諸法門（Wèn fó quàn wèn zhū fǎ mén，提問佛勸導提問各種佛法），何不依佛所勸而別問佛性（hé bù yī fó suǒ quàn ér bié wèn fó xìng，為什麼不按照佛所勸導的而單獨提問佛性）？答諸法門雖別通入佛性（Dá zhū fǎ mén suī bié tōng rù fó xìng，回答說，各種佛法雖然不同，但都通向佛性），若問佛性總能攝別（ruò wèn fó xìng zǒng néng shè bié，如果提問佛性，總的可以涵蓋個別的）。何者（Hé zhě，為什麼呢）？依有乘無乘五句之勸（yī yǒu shèng wú shèng wǔ jù zhī quàn，依據有乘無乘五句的勸導），即是問五種佛性（jí shì wèn wǔ zhǒng fó xìng，就是提問五種佛性）。又依三寶是問云何為佛性（yòu yī sān bǎo shì wèn yúnhé wèi fó xìng，又依據三寶是提問什麼是佛性）。
【English Translation】 Four Correct Questions. In the Admonition on Questions. First, enumerate the various Dharma gates, then give the formal admonition. Initially, among the enumerated Dharmas, there are six aspects: first, enumerating the Three Jewels (Sān Bǎo, Buddha, Dharma, Sangha), second, enumerating the Four Noble Truths (Sì Dì, suffering, cause of suffering, cessation of suffering, path to the cessation of suffering), third, enumerating the Real Truth (Shí Dì), fourth, enumerating the Four Virtues (Sì Dé, eternity, happiness, self, purity), fifth, enumerating the Five Buddha-natures (Wǔ Fó Xìng), and sixth, enumerating cause and effect, etc. 『Having a vehicle』 and 『not having a vehicle』 refers to enumerating the Enabling Cause Nature (Liǎo Yīn Xìng). Why? All good deeds and the One Vehicle (Yī Shèng) belong to the Enabling Cause. 『Having nature』 and 『not having nature』 refers to enumerating the Result Nature and the Result of Result Nature. 『Having sentient beings』 and 『not having sentient beings』 refers to enumerating the Direct Cause Nature (Zhèng Yīn Xìng). 『Having existence』 and 『not having existence,』 『having truth』 and 『not having truth』 refers to enumerating the Realm Nature (Jìng Jiè Xìng). Why? The Two Truths (Èr Dì, conventional truth and ultimate truth) are the realm perceived by wisdom, and the realm gives rise to wisdom, hence it is the Realm Nature. 『Having cause』 and 『not having cause』 refers to enumerating cause and effect. One explanation says: The first two phrases clarify the cause and effect of habitual causes, and the next three phrases clarify the cause and effect of retribution causes. 『Having action』 and 『not having action』 is the cause of afflictions. Karma is not affliction; it is the retribution of good and evil karma, which is the result of afflictive karma. Another explanation says: The first two phrases clarify the supramundane cause and effect, and the next three phrases clarify the mundane cause and effect. Furthermore, those who admonish by enumerating the Dharma gates: Generally speaking, it is enumerating the Dharma gate of the Two Truths. 『Having Buddha』 is the Conventional Truth (Shì Dì), 『not having Buddha』 is the Ultimate Truth (Zhēn Dì). Even 『having retribution』 is the Conventional Truth, 『not having retribution』 is the Ultimate Truth. The text only mentions the Two Truths. If we follow your questions, should there only be the Two Truths? All Dharmas, such as the Two Gates and Four Gates, are they limited to just the Two Truths? They also encompass the Three Truths and even the Four Gates. Those who encompass the Three Truths: 『Having Buddha』 is the conventional, 『not having Buddha』 is the ultimate, 『neither having Buddha nor not having Buddha』 is the Middle Way (Zhōng Dào). Even retribution is the same. Those who encompass the Two Gates: 『Having Buddha』 is the Gate of Existence (Yǒu Mén), 『not having Buddha』 is the Gate of Emptiness (Kōng Mén). Even 『having retribution』 and 『not having retribution』 are the same. If we follow your questions, there should be Four Gates: The Two Gates are as mentioned above, 『both having Buddha and not having Buddha』 is the Gate of Both (Liǎng Yì Mén), 『neither having Buddha nor not having Buddha』 is the Gate of Neither (Shuāng Fēi Mén). Even 『both having retribution and not having retribution,』 『neither having retribution nor not having retribution』 are the same. Question: When the Buddha admonishes to ask about the Dharma gates, why not separately ask about the Buddha-nature (Fó Xìng) according to the Buddha's admonition? Answer: Although the Dharma gates are different, they all lead to the Buddha-nature. If we ask about the Buddha-nature, the general can encompass the specific. Why? According to the admonition of the five phrases of 『having a vehicle』 and 『not having a vehicle,』 it is asking about the five kinds of Buddha-nature. Furthermore, according to the Three Jewels, it is asking what is the Buddha-nature.
果。依苦集二諦即問境界佛性。依道滅即問緣了。依實無實即問正性。依因果即問因性。因因性。果性。果果性。依作無作即是問因性。依業無業即問緣性。複次依乘無乘。是問云何為佛性體。依報依三寶四諦等。即是問何義故名佛性。依四德即是問何故名佛性。依有因無因即問菩薩何眼不了了見。依有果無果即問佛以何眼能了了見。依有作無作等二句。即問眾生何故不見。依報無報即問正性。佛有十八條勸。菩薩依此勸門起六種問。同異若此。而人不見。私謂。勸別問別實稱佛言。但未為得意。總勸別問收法不遍。未為得意。總勸總問亦稱佛意。但恐時眾不曉總中之別。故佛別勸而設總問。深得佛旨時會易曉。故佛別勸而師子吼總問。良由此也。此從今恣汝問下。即是正勸。正勸中有正勸敦勸。佛慇勤令眾得益。爾時會中下。即是第二求問。先經家敘。次正發言。斂字亦為撿字。皆是恭敬之貌。次正發言。爾時佛告下。即是第三許問。先勸供養。次正許。初勸中三。先正勸。次釋。三結。初勸供中備勸三業。尊重是意。讚歎是口。迎送是身。所以者何下。二釋勸文。有法譬合。法中。先明過去德。次明現在德。善男子如師子下。譬說又二。先為佛作譬。次為菩薩作譬。佛譬中。先譬法身。次譬應跡。法身又為三。先
【現代漢語翻譯】 現代漢語譯本 果。依據苦集二諦（苦的根源和苦的止息）來提問，就是問境界佛性。依據道滅（解脫之道和苦的止息）來提問，就是問緣了（因緣和了悟）。依據實無實（真實與虛妄）來提問，就是問正性（正確的本性）。依據因果（原因和結果）來提問，就是問因性（作為原因的本性）。因因性（原因的原因的本性），果性（結果的本性），果果性（結果的結果的本性）。依據作無作（作為和不作為）來提問，就是問因性（作為原因的本性）。依據業無業（業力和無業力）來提問，就是問緣性（作為條件的本性）。 再次，依據乘無乘（乘法和非乘法）來提問，就是問什麼是佛性體。依據報（果報），依據三寶（佛、法、僧），四諦（苦、集、滅、道）等來提問，就是問因為什麼緣故稱為佛性。依據四德（常、樂、我、凈）來提問，就是問為什麼稱為佛性。依據有因無因（有原因和無原因）來提問，就是問菩薩以什麼眼睛不能清楚地看見。依據有果無果（有結果和無結果）來提問，就是問佛以什麼眼睛能夠清楚地看見。依據有作無作（作為和不作為）等二句，就是問眾生為什麼看不見。依據報無報（果報和無果報）來提問，就是問正性（正確的本性）。 佛有十八條勸告，菩薩依據這些勸告之門發起六種提問。相同和不同就像這樣，但是人們看不見。我私下認為，勸告是分別的，提問是分別的，確實符合佛的言語，但還沒有領會到其中的精髓。總的勸告和分別的提問，所包含的法不全面，還沒有領會到其中的精髓。總的勸告和總的提問也符合佛的意圖，但恐怕當時的人們不明白總的提問中的區別。所以佛分別勸告而設定總的提問，深刻地領會了佛的旨意，當時的人們容易明白。所以佛分別勸告而師子吼（大聲宣講）總的提問，確實是因為這個原因。 從現在開始允許你們提問以下的內容，就是正式的勸告。正式的勸告中有正式的勸告和敦促的勸告。佛慇勤地讓大家得到利益。當時法會中以下的內容，就是第二部分請求提問。先是經家的敘述，然後是正式的發言。斂字也寫作撿字，都是恭敬的樣子。然後是正式的發言。當時佛告訴以下的內容，就是第三部分允許提問。先是勸告供養，然後是正式的允許。最初的勸告中包含三個部分。先是正式的勸告，然後是解釋，最後是總結。最初的勸告供養中，包含了勸告身口意三業。尊重是意業，讚歎是口業，迎接和護送是身業。為什麼這樣呢，以下是第二部分解釋勸告的內容。有法說和譬喻結合。法說中，先說明過去的功德，然後說明現在的功德。善男子，如下面的獅子，譬喻又分為兩個部分。先為佛作譬喻，然後為菩薩作譬喻。佛的譬喻中，先譬喻法身，然後譬喻應跡。法身又分為三個部分，先是...
【English Translation】 English version Fruit. According to the Two Truths of Suffering and its Origin (the root of suffering and the cessation of suffering) to ask, is to ask about the Buddha-nature of the realm. According to the Truths of the Path and Cessation (the path to liberation and the cessation of suffering) to ask, is to ask about conditions and understanding. According to Real and Unreal (truth and falsehood) to ask, is to ask about the Correct Nature. According to Cause and Effect (cause and result) to ask, is to ask about the Nature of Cause. The Nature of the Cause of Cause, the Nature of Result, the Nature of the Result of Result. According to Action and Non-Action (doing and non-doing) to ask, is to ask about the Nature of Cause. According to Karma and Non-Karma (karmic force and non-karmic force) to ask, is to ask about the Nature of Condition. Again, according to Vehicle and Non-Vehicle (yana and non-yana) to ask, is to ask what is the substance of Buddha-nature. According to Retribution (karmic retribution), according to the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (suffering, origin, cessation, path), etc., to ask, is to ask for what reason is it called Buddha-nature. According to the Four Virtues (permanence, bliss, self, purity) to ask, is to ask why it is called Buddha-nature. According to Cause and No Cause (cause and no cause) to ask, is to ask with what eyes do Bodhisattvas not see clearly. According to Result and No Result (result and no result) to ask, is to ask with what eyes can the Buddha see clearly. According to the two phrases of Action and Non-Action (doing and non-doing), etc., to ask, is to ask why sentient beings do not see. According to Retribution and No Retribution (karmic retribution and no karmic retribution) to ask, is to ask about the Correct Nature. The Buddha has eighteen exhortations, and Bodhisattvas initiate six kinds of questions based on these exhortation doors. The similarities and differences are like this, but people do not see it. I privately think that the exhortations are separate, the questions are separate, and they truly match the Buddha's words, but the essence has not yet been grasped. The general exhortations and separate questions do not comprehensively cover the Dharma, and the essence has not yet been grasped. General exhortations and general questions also match the Buddha's intention, but it is feared that the people at that time would not understand the differences in the general questions. Therefore, the Buddha separately exhorts and sets up general questions, deeply grasping the Buddha's intention, and the people at that time easily understand. Therefore, the Buddha separately exhorts and the Lion's Roar (loudly proclaims) general questions, indeed because of this reason. From now on, allowing you to ask the following content is the formal exhortation. In the formal exhortation, there are formal exhortations and urging exhortations. The Buddha diligently allows everyone to benefit. The following content in the assembly at that time is the second part requesting questions. First is the narration of the sutra compiler, then the formal speech. The character '斂' (liǎn) is also written as '撿' (jiǎn), both are appearances of reverence. Then is the formal speech. At that time, the Buddha said the following content is the third part allowing questions. First is the exhortation to make offerings, then the formal permission. The initial exhortation contains three parts. First is the formal exhortation, then the explanation, and finally the summary. The initial exhortation to make offerings includes exhorting the three karmas of body, speech, and mind. Respect is the karma of mind, praise is the karma of speech, and welcoming and escorting are the karma of body. Why is this so? The following is the second part explaining the content of the exhortation. There is a combination of Dharma explanation and metaphor. In the Dharma explanation, first explain the past merits, then explain the present merits. Good man, like the lion below, the metaphor is divided into two parts. First, make a metaphor for the Buddha, then make a metaphor for the Bodhisattva. In the Buddha's metaphor, first metaphorize the Dharmakaya, then metaphorize the manifested traces. The Dharmakaya is divided into three parts, first...
總。次別。后結。初一句總譬。自知身力下五句別譬。諸德身即六度。力即十力。牙齒即智慧斷截煩惱。四足即四如意。地即尸羅。巖穴即禪定。境尾即大悲大悲。俯救如尾下垂聲即八音說法。三若有能具下總結。晨朝出穴下。二明應身方便又三。一正應。晨朝是暗終明始。譬惡滅善生之機而能應之。次出穴。即是從法身起。頻伸為滅惡。欠呿為生善。四望即四無閡。發聲即說法。有十一事。三一切禽獸下。即是眾生得道。水性譬凡夫愛染。陸行譬二乘高原。飛譬降眾魔。香象譬制外道。如彼野干下。第二為菩薩作譬。野干者。先舉非。次明是。三年譬三行。然下合文。於五行中略說此三。又梵行是化他。化他中。同其斷惑是病行。同其生善是嬰兒行。梵行兼之故不具說。如來正覺下合譬。初合佛譬。次合菩薩譬。初文二。先合妙本為眾生。次合應跡。合初小不次第。備合十一事。合前欲壞實非師子詐作師子。合云。為諸眾生而師子吼。前文云。欲試身力。合云。示眾十力(云云)。從聖行下第二合應。但不合晨朝。師子吼者下。第三合前眾生得益。前有四句。今合直言決定說。所以降魔制外。兼釋師子吼義。次聲聞緣覺下。合菩薩譬。亦前合舉非。次合明是如文。開譬合譬。明佛菩薩二義宛然。豈可單釋品耶。諸善
【現代漢語翻譯】 現代漢語譯本 總。次別。后結。初一句總譬。自知身力下五句別譬。諸德身即六度（六種達到解脫的修行）。力即十力（佛陀的十種力量）。牙齒即智慧斷截煩惱。四足即四如意（四種達到神通的途徑）。地即尸羅（戒律）。巖穴即禪定。境尾即大悲（偉大的慈悲），大悲俯救如尾下垂。聲即八音說法。三若有能具下總結。晨朝出穴下。二明應身方便又三。一正應。晨朝是暗終明始。譬惡滅善生之機而能應之。次出穴。即是從法身起。頻伸為滅惡。欠呿為生善。四望即四無閡（四無礙辯）。發聲即說法。有十一事。三一切禽獸下。即是眾生得道。水性譬凡夫愛染。陸行譬二乘高原。飛譬降眾魔。香象譬制外道。如彼野干下。第二為菩薩作譬。野干者。先舉非。次明是。三年譬三行。然下合文。於五行中略說此三。又梵行是化他。化他中。同其斷惑是病行。同其生善是嬰兒行。梵行兼之故不具說。如來正覺下合譬。初合佛譬。次合菩薩譬。初文二。先合妙本為眾生。次合應跡。合初小不次第。備合十一事。合前欲壞實非師子詐作師子。合云。為諸眾生而師子吼。前文云。欲試身力。合云。示眾十力(云云)。從聖行下第二合應。但不合晨朝。師子吼者下。第三合前眾生得益。前有四句。今合直言決定說。所以降魔制外。兼釋師子吼義。次聲聞緣覺下。合菩薩譬。亦前合舉非。次合明是如文。開譬合譬。明佛菩薩二義宛然。豈可單釋品耶。諸善
【English Translation】 English version General. Then specific. Finally, conclusion. The first sentence is a general analogy. The following five sentences, starting with 'Knowing one's own strength,' are specific analogies. The body of virtues represents the six pāramitās (six perfections for achieving liberation). Strength represents the ten powers (of a Buddha). Teeth represent wisdom that cuts off afflictions. The four feet represent the four ṛddhipādas (four foundations of supernatural power). The ground represents śīla (moral discipline). The cave represents dhyāna (meditation). The end of the territory represents mahākaruṇā (great compassion), with great compassion bending down to save like a drooping tail. The voice represents the Dharma spoken in eight tones. 'Three, if one can possess...' is the conclusion. 'Rising from the cave in the morning...' Second, explaining the expedient means of the manifested body, again in three parts. First, the direct response. Morning is the end of darkness and the beginning of light, an analogy for responding to the opportunity of the destruction of evil and the arising of good. Next, emerging from the cave means arising from the Dharmakāya (the body of the Dharma). Stretching represents the destruction of evil, yawning represents the arising of good. Looking in four directions represents the four unobstructed knowledges (catuḥ-pratisamvidā). Uttering a sound represents speaking the Dharma. There are eleven aspects. 'Three, all birds and beasts...' This means sentient beings attain enlightenment. The nature of water is an analogy for the love and attachment of ordinary people. Walking on land is an analogy for the high ground of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Flying is an analogy for subduing the demons. The fragrant elephant is an analogy for controlling the heretics. 'Like that jackal...' Second, making an analogy for the Bodhisattva. The jackal is first presented as the negative, then clarified as the positive. The three years are an analogy for the three practices. Then, the text combines them. Among the five practices, these three are briefly mentioned. Furthermore, Brahmacarya (pure conduct) is for transforming others. Within transforming others, sharing their cutting off of delusion is the practice of sickness, sharing their arising of good is the practice of infancy. Brahmacarya encompasses both, so it is not fully explained. 'The Tathāgata, perfectly enlightened...' This combines the analogies. First, combining the Buddha analogy, then the Bodhisattva analogy. The first part has two sections. First, combining the wonderful essence for sentient beings, then combining the manifested traces. The initial combination is slightly out of order. All eleven aspects are fully combined. Combining the earlier 'desiring to destroy, not truly a lion, but pretending to be a lion,' it combines with 'roaring like a lion for all sentient beings.' The earlier text said, 'desiring to test his strength.' It combines with 'demonstrating the ten powers (etc.).' From 'holy conduct' onwards, the second combines the response. But it does not combine with 'morning.' 'The lion's roar...' Third, combining the benefits gained by sentient beings from the previous section. The previous section had four sentences; now it combines with directly speaking decisively. Therefore, subduing demons and controlling heretics also explains the meaning of the lion's roar. Next, 'Śrāvakas and Pratyekabuddhas...' This combines the Bodhisattva analogy. It also first presents the negative, then combines with clarifying the positive as in the text. Opening the analogy and combining the analogy clarifies the two meanings of Buddha and Bodhisattva distinctly. How can one simply interpret the chapter? All good.
男子下。第三結勸供養。爾時世尊下。二正是許問。師子吼白佛下。第四正問。凡發六問。但為兩意。前三問問法。后三問問人。初三問者。舊解。初一問果性。次問因性。后雙問因果性。觀師云。此與文不相應。直依文者。初問佛性體。次問佛性義。后問佛性名。河西意亦爾。今將後人來問前法。初問理佛性體。次問分佛性義。后問究竟佛性名。若一切眾生下。問見不見人。初問。問不見性人。后兩問。問見性人。于中又二。初問何法有了不了。次問何眼有了不了。法據性體眼約性用。佛答為兩。初嘆問。次正答。嘆問又兩。初嘆。次論義。初嘆又二。初嘆二莊嚴。次嘆解六義。汝自解六為他故。問嘆六義中。嘆初后各二中兩則略。師子吼下。第二論義兩番問答。初問如文。答中為四。前三就勝劣義解。智莊嚴勝於福德。后一就平等解。有云。初番以空解為智慧。有解為福德。十地為智。五度為福。直言般若即是有中智慧。故屬福德。若識波羅蜜即是空。解屬智慧。次番又取九住已還為福德。十住及佛屬智慧。后以果地為智慧。因中為福德。此就法體相望如此勝劣。若此土則福勝慧。若凈土慧勝福。令樹出衣食。但企尚智慧故言慧勝耳。篤論具足者善也。今明三番應約三教而分別之。十地發真破無明故是智慧者。此
別教意。十住菩薩與佛同爲智慧者通教意。因中為福果上為智者。六度因中都不斷惑故是福德。佛斷惑故是智慧。而文云常住者。此非全是六度菩薩。若消此文。應云利根人於三藏中宜聞常住。聞即得解。如初轉法輪時八萬天子得無生忍。最下既然。例余亦爾。乃是密教意。但差別不定不可執一。汝今具足下。就平等答。故云。汝之與我各具二莊嚴故能問能答。寧非平等無差別義。今謂此釋似約圓教。師子吼言下。第二番問答。問為三。正難釋難結過。初正難者。我若二嚴則不應問佛。若二嚴則不應答。以問答非二嚴故。所以者何下釋難。明諸法無有一種二種。一種二種下結過。是凡夫相佛答還酬其三。一酬初難。只由具二莊嚴一能問二能答。二若言下酬其釋難。只由解一二無一二故。能問一二能答一二。眾生不解一二無一二。今示其一二。令知無一二。非是一二於一二。乃是無一二之一二。亦是言于無言。非是言于言。善男子若言下。酬其結過。翻其前難(云云)。前云。是凡夫相。今云。是十住相。先唱生死涅槃兩章門。次釋一名涅槃。是常常即無二。次釋二名生死。愛無明過現故為二。二則非一。此之一二非凡夫相。解為兩。一云。正須此語。其云一二是凡夫相。佛言一二非凡夫相。二解云。凡夫不知一亦不知
【現代漢語翻譯】 現代漢語譯本 別教意：十住菩薩（處於十個住位的菩薩）與佛同爲智慧者，這是通教（三乘共修的教義）的觀點。在因地修行時積累福德，在果地上成就智慧。六度（佈施、持戒、忍辱、精進、禪定、智慧）在因地修行中不斷除煩惱，因此是福德。佛斷除煩惱，因此是智慧。而經文中說『常住』，這並非全是修六度的菩薩。如果解釋這段經文，應該說利根之人於三藏（經、律、論）中適宜聽聞常住之理，聽聞就能理解，如初轉法輪時八萬天子證得無生法忍。最下等的根器尚且如此，其餘的也一樣。這是密教的含義，但差別不定，不可執著於一種。『汝今具足下』，這是就平等而答覆，所以說『你與我各自具備二種莊嚴，所以能問能答，難道不是平等無差別的含義嗎？』我認為這種解釋類似於圓教（最圓滿的教義）。 『師子吼言下』，這是第二番問答。問有三重含義：正難、釋難、結過。首先是正難：我如果具備二種莊嚴，就不應該問佛；佛如果具備二種莊嚴，就不應該回答，因為問答不是二種莊嚴。『所以者何下』，這是解釋困難，說明諸法沒有一種或二種。『一種二種下』，這是總結過失，是凡夫的相狀。佛的回答也迴應了這三重含義。第一，迴應最初的困難，正因為具備二種莊嚴，所以才能問，才能答。第二，『若言下』，迴應解釋困難，正因為理解一和二並非一和二，所以能問一和二，能答一和二。眾生不理解一和二並非一和二，現在向他們展示一和二，讓他們知道並非一和二存在於一和二之中，而是沒有一和二的一和二，也就像是用語言表達無法用語言表達的，而不是用語言表達可以表達的。『善男子若言下』，迴應總結過失，翻轉之前的責難。之前說這是凡夫的相狀，現在說這是十住菩薩的相狀。先提出生死涅槃兩個章節，然後解釋一個名稱『涅槃』，是常，常即無二。然後解釋二個名稱『生死』，愛和無明是過去和現在的原因，所以是二，二則不是一。這一和二不是凡夫的相狀。有兩種解釋，一種解釋說：正需要這種說法，說一和二是凡夫的相狀，佛說一和二不是凡夫的相狀。另一種解釋說：凡夫既不知道一，也不知道二。
【English Translation】 English version The Distinct Teaching Meaning: The Bodhisattvas of the Ten Abodes (Shi Zhu Pusa) are the same as the Buddha in wisdom, which is the meaning of the Common Teaching (Tong Jiao - the teaching shared by the three vehicles). In the causal stage, one cultivates blessings; in the resultant stage, one attains wisdom. The Six Perfections (Six Paramitas: Dana, Sila, Ksanti, Virya, Dhyana, Prajna) in the causal stage do not sever afflictions, hence they are blessings. The Buddha severs afflictions, hence he is wisdom. As for the text saying 'permanently abiding,' this does not entirely refer to Bodhisattvas practicing the Six Perfections. If interpreting this text, it should be said that people with sharp faculties should hear about permanence within the Three Baskets (Tripitaka: Sutra, Vinaya, Shastra). Upon hearing, they will understand, just as eighty thousand devas attained the forbearance of non-origination during the first turning of the Dharma wheel. If the lowest capacity is like this, the others are also like this. This is the meaning of the Esoteric Teaching, but the differences are not fixed, so one should not cling to one interpretation. 'You now possess fully...' This is answering based on equality, hence it is said, 'You and I each possess two kinds of adornments, so we can ask and answer. Isn't this the meaning of equality without difference?' I think this explanation is similar to the Perfect Teaching (Yuan Jiao - the most complete teaching). 'Lion's Roar words below...' This is the second round of questions and answers. The question has three layers of meaning: direct challenge, explanation of the challenge, and conclusion of the fault. First, the direct challenge: If I possess two adornments, I should not ask the Buddha; if the Buddha possesses two adornments, he should not answer, because asking and answering are not two adornments. 'The reason why below...' This explains the difficulty, clarifying that phenomena do not have one or two. 'One kind, two kinds below...' This concludes the fault, which is the characteristic of ordinary beings. The Buddha's answer also responds to these three layers of meaning. First, responding to the initial difficulty, precisely because one possesses two adornments, one can ask and one can answer. Second, 'If words below...' responds to the explanation of the difficulty, precisely because one understands that one and two are not one and two, one can ask about one and two, and one can answer about one and two. Sentient beings do not understand that one and two are not one and two. Now, showing them one and two, letting them know that one and two do not exist within one and two, but rather it is the one and two without one and two, just like using language to express what cannot be expressed with language, rather than using language to express what can be expressed. 'Good man, if words below...' responds to the conclusion of the fault, reversing the previous accusation. Previously it was said that this is the characteristic of ordinary beings, now it is said that this is the characteristic of Bodhisattvas of the Ten Abodes. First, present the two chapters of birth and death, and Nirvana. Then explain the one name 'Nirvana,' which is permanence, permanence is non-duality. Then explain the two names 'birth and death,' love and ignorance are the causes of the past and present, so they are two, and two is not one. This one and two is not the characteristic of ordinary beings. There are two explanations, one explanation says: This statement is precisely what is needed, saying that one and two are the characteristics of ordinary beings, the Buddha says that one and two are not the characteristics of ordinary beings. The other explanation says: Ordinary beings neither know one nor know two.
二。雖在生死不識生死。若知一二者非凡夫相。今解不爾。一者是常。此大涅槃常故非凡夫相。二者生死。無明與愛此即二乘涅槃。未除無明沈空之愛。即是生死之二。此二非凡夫。菩薩能知此二。此不二無一二過則非凡夫。福慧平等是圓教義。今師子吼難此圓義。圓教雙亡無一無二。那忽能問一二能答一二。佛還以圓教雙照答之。良以雙亡一二則能雙照一二。雙照一二即能雙答一二。還以雙照答其釋難。良以一二故能無一二。若無一二何能無一二。又以雙照答其結過。汝言一二是凡夫相。我言一二非凡夫相。雙照一二豈非凡夫相。不作圓教問答此義難解。善男子下。第二正答五問兼答一問。答初問又二。先牒問誡聽如文。次佛性者下。正答。初問又二。一明佛性體。二簡不見者。初明體又三。一標名。二釋相。三結體。標者佛性名。第一義空。第一義空名為智慧。智慧是有。即空而有。即有而空。空則三諦皆空。一空一切空。乃是第一義空。名智慧者三諦皆照。一照一切照乃是智慧。當知空有非空非有。即三而一即一而三。即非三非一即空故盡一切相。即智故照一切境。即非空非智故云一切中。是故名為第一義空。第一義空名為智慧。名為佛性。如此標名。貴在得意。不可言盡。次所言空者下。釋相者為二。先釋空
【現代漢語翻譯】 現代漢語譯本 二。即使身處生死輪迴之中，卻不認識生死的真相。如果能瞭解生死的某些方面，那就不是普通凡夫的境界了。現在我這樣解釋並非如此。『一』指的是常，這偉大的涅槃是常住不變的，因此不是凡夫的境界。『二』指的是生死，即無明（avidyā）和愛慾（taṇhā），這正是二乘（聲聞乘和緣覺乘）所證得的涅槃境界。他們尚未去除無明，還沉溺於空寂的愛慾之中，這就是生死的『二』。這『二』並非凡夫所能理解。菩薩（bodhisattva）能夠了解這『二』，這不二法門超越了一和二的對立，因此也不是凡夫的境界。福德和智慧平等具備，這是圓教（perfect teaching）的教義。現在，以師子吼（lion's roar）來詰難這圓教的教義。圓教講究雙重泯滅，既無『一』也無『二』。怎麼能問『一』和『二』，又回答『一』和『二』呢？佛（Buddha）還是用圓教的雙重觀照來回答。正因為雙重泯滅了『一』和『二』，才能雙重觀照『一』和『二』。雙重觀照『一』和『二』，就能雙重回答『一』和『二』。還是用雙重觀照來回答他的詰難。正因為有『一』和『二』，才能超越『一』和『二』。如果沒有『一』和『二』，又怎麼能超越『一』和『二』呢？又用雙重觀照來回答他的結論：你說『一』和『二』是凡夫的境界，我說『一』和『二』不是凡夫的境界。雙重觀照『一』和『二』，難道是凡夫的境界嗎？如果不以圓教的問答方式來理解，這個道理很難明白。『善男子下』，第二部分正式回答五個問題，同時也回答了一個問題。先回答第一個問題，又分為兩部分。先是依照原文重複問題並告誡聽眾。其次，『佛性者下』，正式回答。第一個問題又分為兩部分：一是闡明佛性（Buddha-nature）的本體，二是區分不能見到佛性的人。首先闡明本體，又分為三部分：一、標明名稱；二、解釋相狀；三、總結本體。標明名稱，佛性的名稱是第一義空（paramārtha-śūnyatā）。第一義空名為智慧（prajñā）。智慧是有，即空而有，即有而空。空，則三諦（three truths）皆空，一空一切空，乃是第一義空。名為智慧，則三諦皆照，一照一切照，乃是智慧。應當知道空有非空非有，即三而一，即一而三，即非三非一，即空，所以窮盡一切相。即智，所以照亮一切境界。即非空非智，所以說一切中。因此名為第一義空。第一義空名為智慧，名為佛性。如此標明名稱，貴在領會其意，不可用言語窮盡。其次，『所言空者下』，解釋相狀分為兩部分，先解釋空。
【English Translation】 English version II. Though being in the cycle of birth and death, one does not recognize the nature of birth and death. If one knows one or two aspects of it, that is not the state of an ordinary person. Now, this explanation is not so. 'One' refers to permanence. This Great Nirvana (mahāparinirvāṇa) is permanent, therefore it is not the state of an ordinary person. 'Two' refers to birth and death, namely ignorance (avidyā) and craving (taṇhā). This is the Nirvana of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna). They have not eliminated ignorance and are still immersed in the craving for emptiness. This is the 'two' of birth and death. This 'two' is not understood by ordinary people. Bodhisattvas (bodhisattva) can understand this 'two'. This non-duality transcends the opposition of one and two, therefore it is not the state of an ordinary person. Merit and wisdom being equally possessed is the doctrine of the Perfect Teaching (round teaching). Now, the lion's roar (lion's roar) is used to challenge this Perfect Teaching. The Perfect Teaching emphasizes the dual annihilation, neither 'one' nor 'two'. How can one ask about 'one' and 'two' and then answer about 'one' and 'two'? The Buddha (Buddha) still uses the dual illumination of the Perfect Teaching to answer. Precisely because 'one' and 'two' are dually annihilated, one can dually illuminate 'one' and 'two'. Dually illuminating 'one' and 'two' allows one to dually answer 'one' and 'two'. He still uses dual illumination to answer his challenge. Precisely because there are 'one' and 'two', one can transcend 'one' and 'two'. If there are no 'one' and 'two', how can one transcend 'one' and 'two'? He also uses dual illumination to answer his conclusion: You say 'one' and 'two' are the state of an ordinary person, I say 'one' and 'two' are not the state of an ordinary person. Does dually illuminating 'one' and 'two' mean it is the state of an ordinary person? If one does not understand it through the question and answer of the Perfect Teaching, this principle is difficult to understand. 'Good man, below', the second part formally answers the five questions and also answers one question. First, answer the first question, which is divided into two parts. First, repeat the question according to the original text and admonish the audience. Secondly, 'Buddha-nature, below', formally answer. The first question is divided into two parts: one is to clarify the substance of Buddha-nature (Buddha-nature), and the other is to distinguish those who cannot see Buddha-nature. First, clarify the substance, which is divided into three parts: 1. State the name; 2. Explain the characteristics; 3. Summarize the substance. Stating the name, the name of Buddha-nature is the ultimate emptiness (paramārtha-śūnyatā). Ultimate emptiness is called wisdom (prajñā). Wisdom is existence, that is, emptiness and existence, that is, existence and emptiness. Emptiness means that the three truths (three truths) are all empty, one emptiness is all emptiness, which is the ultimate emptiness. Called wisdom, it means that the three truths are all illuminated, one illumination is all illumination, which is wisdom. It should be known that emptiness and existence are neither empty nor existent, that is, three in one, that is, one in three, that is, neither three nor one, that is, emptiness, so it exhausts all appearances. That is, wisdom, so it illuminates all realms. That is, neither empty nor wise, so it is said to be in all. Therefore, it is called ultimate emptiness. Ultimate emptiness is called wisdom, called Buddha-nature. Stating the name in this way is valuable in understanding its meaning, which cannot be exhausted by words. Secondly, 'What is meant by emptiness, below', explaining the characteristics is divided into two parts, first explaining emptiness.
。次釋智。初釋空則三諦皆空。文云。空者不見空與不空。不見空者。不見空邊不見不空。是不見中無邊無中。是第一義空。次釋智。智則三諦皆照。文云。智者見空及與不空。見空是見邊。見不空是見中。見邊見中。是第一義智慧。若此空智。非前非后不淺不深。即空即智即智即空。亦即非空非智而空而智。是為佛性之相。文又釋不空者即是四德。空者即是二邊。無有四德。對非顯是解釋分明。三結體者。佛性名中道。中道之法常恒無變。如文。從無明覆故下。第二簡不見者又二。先簡二邊異故不見。次簡起中道見故不見。初文者。無明所覆。此簡生死有邊異故不見第一義空。次簡二乘偏證空邊異故不見第一義空。如文。次從善男子去。是簡起中道見故不見。有人解云。兩種不見一種見。而皆言不見者。以隨情故。是義不然。前唱中道見凡有三種。全未見而言見中道者。此乃名同而於名起見。后結以是義故不見佛性。當知三種並不見性。將后驗前。前是唱中道見。凡夫惑心雖作中道想。而因苦果苦是定苦行。是故不見第一義空。二乘自行勝於凡夫。化他邊劣於菩薩。雖作中道之想名定苦樂行。二乘偏空故不見第一義空。菩薩慈悲甘苦如樂。是定樂行即是偏假故。不見第一義空。如此三種。雖同名中道與上名相違。相
【現代漢語翻譯】 現代漢語譯本：接下來解釋『智』。首先解釋『空』，即三諦皆空。經文說：『空，是看不見空與不空。看不見空，就是看不見空的一邊，也看不見不空的一邊。』這是在『不見』之中，既沒有邊也沒有中，是第一義空。接下來解釋『智』，即智慧能照見三諦。經文說：『智，是能看見空以及不空。看見空，就是看見邊。看見不空，就是看見中。看見邊，看見中，就是第一義智慧。』如果這空和智，非前非后，不淺不深，即空即智，即智即空，也即非空非智，而是空而智，這就是佛性的相。經文又解釋說，『不空』就是四德，『空』就是二邊，沒有四德。用『對非顯是』來解釋，非常分明。第三是總結體性，佛性名為中道，中道的法是常恒不變的，如經文所說：『從無明覆故』以下。 第二，簡別『不見』的情況，又分為兩種。首先，因為二邊不同而『不見』。其次，因為生起中道之見而『不見』。首先是經文：『無明所覆』，這是簡別生死有邊，所以不能看見第一義空。其次是簡別二乘偏執于空的一邊，所以不能看見第一義空。如經文：『次從善男子去』，這是簡別因為生起中道之見而『不見』。有人解釋說，兩種『不見』，一種『見』，但都說是『不見』，是因為隨順情執的緣故。這種說法不對。前面說唱中道之見，凡有三種，完全沒有見到卻說見到中道，這只是名字相同，卻在名字上生起見解。後面總結說，因為這個緣故，所以不能見到佛性。應當知道這三種情況都是不能見到佛性的。用後面的來驗證前面的，前面是說唱中道之見，凡夫迷惑的心雖然作中道的想法，但因為苦果是定苦，苦行是定苦行，所以不能看見第一義空。二乘的自行勝過凡夫，但化他方面不如菩薩，雖然作中道之想，名為定苦樂行。二乘偏執于空，所以不能看見第一義空。菩薩慈悲，甘苦如樂，是定樂行，也就是偏執于假，所以不能看見第一義空。像這三種情況，雖然都叫中道，但與上面的名稱相違背，互相...
【English Translation】 English version: Next, explain 'Wisdom' (智, Zhì). First, explain 'Emptiness' (空, Kōng), which means the three truths are all empty. The text says: 'Emptiness is not seeing emptiness and non-emptiness. Not seeing emptiness is not seeing the side of emptiness, nor seeing the side of non-emptiness.' This is within 'not seeing', there is neither side nor middle, it is the ultimate emptiness (第一義空, Dì yī yì kōng). Next, explain 'Wisdom' (智, Zhì), which means wisdom can illuminate the three truths. The text says: 'Wisdom is seeing emptiness and non-emptiness. Seeing emptiness is seeing the side. Seeing non-emptiness is seeing the middle. Seeing the side, seeing the middle, is the ultimate wisdom (第一義智慧, Dì yī yì zhì huì).' If this emptiness and wisdom are neither before nor after, neither shallow nor deep, it is both emptiness and wisdom, both wisdom and emptiness, and also neither emptiness nor wisdom, but emptiness and wisdom. This is the characteristic of Buddha-nature (佛性, Fó xìng). The text also explains that 'non-emptiness' is the four virtues, and 'emptiness' is the two sides, without the four virtues. Using 'opposing the non to reveal the yes' to explain, it is very clear. Third is summarizing the essence, Buddha-nature is called the Middle Way (中道, Zhōng dào), the Dharma of the Middle Way is constant and unchanging, as the text says: 'From ignorance covering, therefore' below. Second, distinguishing the situations of 'not seeing', which are divided into two types. First, because the two sides are different, 'not seeing'. Second, because arising the view of the Middle Way, 'not seeing'. First is the text: 'Covered by ignorance', this is distinguishing that life and death have a side, so they cannot see the ultimate emptiness. Second is distinguishing that the Two Vehicles (二乘, Èr shèng) are biased towards the side of emptiness, so they cannot see the ultimate emptiness. As the text says: 'Next, from good man going', this is distinguishing because arising the view of the Middle Way, 'not seeing'. Some people explain that two types of 'not seeing', one type of 'seeing', but all say 'not seeing', because it is following emotional attachments. This statement is not correct. Earlier, it was said to proclaim the view of the Middle Way, there are three types, completely not seeing but saying seeing the Middle Way, this is just the name is the same, but arising views on the name. Later, it is concluded that because of this reason, they cannot see Buddha-nature. It should be known that these three situations are all unable to see Buddha-nature. Using the later to verify the earlier, the earlier is proclaiming the view of the Middle Way, the deluded mind of ordinary people, although making the thought of the Middle Way, but because the suffering result is fixed suffering, the suffering practice is fixed suffering practice, so they cannot see the ultimate emptiness. The self-practice of the Two Vehicles is better than ordinary people, but the transformation of others is inferior to Bodhisattvas, although making the thought of the Middle Way, it is called fixed suffering-pleasure practice. The Two Vehicles are biased towards emptiness, so they cannot see the ultimate emptiness. Bodhisattvas are compassionate, sweet and bitter are like pleasure, it is fixed pleasure practice, which is biased towards the provisional, so they cannot see the ultimate emptiness. Like these three situations, although they are all called the Middle Way, they contradict the above name, mutually...
違故無圓遍之義。是故不見。如汝所言下。正答第二問。舊云。此答因性。觀師云。此具明五性豈獨因耶。就文為兩。初答第二問。后論義。初答問為二。先牒問。次正答。初具提其問。其問何義。義者名之所以。有何所以稱為佛性。佛答為三。初總舉圓義。二別舉遍義。三結嘆。初總答意者。善得圓旨是其所以。佛是圓人性是圓法。人法合稱故言佛性。又一切諸佛是圓人。菩提是圓果。兼得涅槃之果果也。既言果與果果。即知此果從因。因生此果。果從因生。中道者非因非因因。非果非果果。皆顯現者悉由佛性為種子。故知此中道即是佛性。佛性既為種子。種子能生兩因兩果。此兩因果。又是種子能顯中道。即是更互以為種子。不作此釋無奈此文何。通涂雖爾。別說即是佛性以為種子。問佛性既為四性種子。何獨是于菩提種子。答特是略出。又是旁正。如十二因緣非無旁義。正發觀智生於菩提。種子義彰。余之三性其義則旁。譬如胡瓜正能發熱是熱病緣。
大般涅槃經疏卷第二十三 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十四
隋章安頂法師撰
唐天臺沙門湛然再治
師子吼品之一下
複次善男子下。二別舉遍義應遍一切。別舉四種
【現代漢語翻譯】 現代漢語譯本：因為違背了圓滿周遍的意義，所以不能見到（佛性）。就像你所說的下面，是正面回答第二個問題。舊的說法認為，這是回答關於因性的問題。《觀師》認為，這裡全面闡述了五性，難道僅僅是因性嗎？就文義而言，分為兩部分。首先回答第二個問題，然後論述義理。首先回答問題分為兩部分：先引述問題，然後正面回答。首先完整地提出問題。問題是什麼含義呢？含義是名稱的由來。有什麼由來可以稱為佛性呢？佛的回答分為三部分：首先總括圓滿的意義，其次分別闡述周遍的意義，最後總結讚歎。首先總的回答意思是，善於領會圓滿的宗旨就是它的由來。佛是圓滿的人，佛性是圓滿的法，人法合稱，所以稱為佛性。又，一切諸佛是圓滿的人，菩提（bodhi，覺悟）是圓滿的果，兼得涅槃（nirvana，寂滅）之果的果。既然說了果與果果，就知道這個果是從因產生的，因產生了這個果。中道（madhyamā-pratipad，不落兩邊的道路）不是因，也不是因的因；不是果，也不是果的果。所有顯現的事物都由佛性作為種子。所以知道這個中道就是佛性。佛性既然作為種子，種子能產生兩因兩果。這兩個因果，又是種子能顯現中道。這就是互相作為種子。如果不這樣解釋，就無法理解這段文字。普遍來說是這樣，但分別來說，就是佛性作為種子。問：佛性既然是四性的種子，為什麼唯獨是菩提的種子呢？答：這只是簡略地提出，又是旁和正。如十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論）並非沒有旁義，正能引發觀智，產生菩提，種子的意義就明顯了。其餘的三性，其意義則是輔助的。譬如胡瓜，正能引發熱，是熱病的緣由。
《大般涅槃經疏》卷第二十三 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第二十四
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
《師子吼品》之一
其次，善男子，下面，第二部分分別闡述周遍的意義，應該周遍一切。分別闡述四種（意義）。
【English Translation】 English version: Because it violates the meaning of completeness and pervasiveness, it cannot be seen (Buddha-nature). Like what you said below, it is a direct answer to the second question. The old saying is that this answers the question about the nature of cause. Guan Shi believes that this fully explains the five natures, is it only the nature of cause? In terms of the text, it is divided into two parts. First, answer the second question, and then discuss the meaning. The first answer to the question is divided into two parts: first, quote the question, and then answer it directly. First, fully raise the question. What is the meaning of the question? The meaning is the origin of the name. What origin can be called Buddha-nature? The Buddha's answer is divided into three parts: first, summarize the meaning of completeness; second, separately explain the meaning of pervasiveness; and finally, summarize and praise. First, the general answer means that being good at understanding the complete purpose is its origin. The Buddha is a complete person, and Buddha-nature is a complete dharma. The combination of person and dharma is called Buddha-nature. Also, all Buddhas are complete people, bodhi (覺悟) is a complete fruit, and also obtain the fruit of nirvana (寂滅). Since the fruit and the fruit of the fruit are mentioned, it is known that this fruit is produced from the cause, and the cause produces this fruit. The Middle Way (中道) is neither the cause nor the cause of the cause; neither the fruit nor the fruit of the fruit. All manifested things are due to Buddha-nature as the seed. So know that this Middle Way is Buddha-nature. Since Buddha-nature is the seed, the seed can produce two causes and two fruits. These two causes and fruits, and the seed can manifest the Middle Way. This is mutually regarded as the seed. If this explanation is not made, there is no way to understand this text. It is generally like this, but separately speaking, it is Buddha-nature as the seed. Question: Since Buddha-nature is the seed of the four natures, why is it only the seed of bodhi? Answer: This is just a brief mention, and it is both side and right. For example, the Twelve Nidānas (十二因緣) are not without side meanings, and they can generate wisdom and produce bodhi, and the meaning of the seed is obvious. The meaning of the remaining three natures is auxiliary. For example, cucumbers can generate heat and are the cause of heatstroke.
The Great Nirvana Sutra Commentary, Volume 23 Taisho Tripitaka Volume 38, No. 1767, The Great Nirvana Sutra Commentary
The Great Nirvana Sutra Commentary, Volume 24
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
Chapter One of Lion's Roar
Next, good man, below, the second part separately explains the meaning of pervasiveness, which should pervade everything. Separately explain the four (meanings).
遍有中道。一顛倒上下。二生死。三斷常。四因果。他解。此四是中論八不。不上不下是不來不出。不因不果是不一不異。余兩可知。一師云。法門無量何必如此。今明。初以上下屬當凡夫顛倒。橫計上下不見中道。諸佛體之不上不下。得見中道。次生死約六度遍行。既不斷于無明愛惑。惑心求佛。是二中間則有生老病死。不見中道。諸佛體之不生不死得見中道。三斷常約二乘厭生死。是背常入涅槃。是向斷不見中道。諸佛體之非常非斷。於二乘法得見中道。四者。十二因緣觀智是因。得菩提是果。修因克果次第淺深。此約別教地前不見中道。諸佛體之知非因果。于菩薩法能見中道。上文云。一切諸法中悉有安樂性。普賢觀云。毗盧遮那遍一切處。譬如耆婆執草成藥。佛亦如是。遍一切法無非中道。中道即是佛性。汝問何義。其義如是。略屬當竟。今更帖文。初云道有三種者。先唱三章門。次下者下解釋。下者外道邪見。謬謂梵天以為涅槃。實非涅槃。還是生死故名為下。所言上者即是凡夫。未免八倒無常計常。常是上法當得上果。故名為上。所言中者第一義空。智慧無常見無常。如理而見不同外道。故不名下。不同凡夫故不名上。而是兩邊之上故言是上。又言與佛不異故言是上。複次生死本際下。第二明不生不。死
【現代漢語翻譯】 現代漢語譯本 遍有中道：一、顛倒上下。二、生死。三、斷常。四、因果。他人的解釋是，這四者是《中論》的八不（八不中道）。不上不下是不來不出，不因不果是不一不異，其餘兩項可以自行理解。有位法師說，法門無量，何必如此解釋？現在我來闡明：首先，以上下屬於凡夫的顛倒，橫向執著于上下，就不能見到中道。諸佛體會到不上不下，才能得見中道。其次，生死是就六度（佈施、持戒、忍辱、精進、禪定、智慧）普遍執行而言。既不斷除無明（無知）和愛慾，又以迷惑之心求佛，這二者之間就有生老病死，不能見到中道。諸佛體會到不生不死，才能得見中道。第三，斷常是就二乘（聲聞乘、緣覺乘）厭惡生死而言，背離常而趨向涅槃，是趨向斷滅，不能見到中道。諸佛體會到非常非斷，在二乘法中得見中道。第四，以十二因緣觀的智慧為因，得到菩提（覺悟）為果，修因克果的次第有淺有深，這是就別教（藏、通、別、圓四教中的別教）菩薩地前而言，不能見到中道。諸佛體會到知非因果，在菩薩法中能見中道。上文說，一切諸法中都具有安樂的自性。《普賢觀》說，毗盧遮那佛（Vairocana，光明遍照）遍一切處。譬如耆婆（Jivaka，古代名醫）執草成藥，佛也是這樣，遍一切法無非中道，中道就是佛性。你問是什麼意思？意思就是這樣。以上是略作歸屬和解釋。現在再來貼合經文。最初說『道有三種』，是先提出三個綱要。接下來的文字是解釋。『下』是指外道的邪見，錯誤地認為梵天（Brahma，印度教的創世神）就是涅槃，實際上並非涅槃，仍然是生死輪迴，所以稱為『下』。所說的『上』是指凡夫，未能免除八倒（以無常為常等八種顛倒），以無常為常，常是上法，應當得到上果，所以稱為『上』。所說的『中』是第一義空（ultimate emptiness），以智慧觀無常為無常，如實地觀察，不同於外道，所以不稱為『下』；不同於凡夫，所以不稱為『上』，而是兩邊之上，所以說是『上』。又說與佛不異，所以說是『上』。再次，生死本際是『下』。第二部分闡明不生不滅。
【English Translation】 English version The Middle Way pervades everything: 1. Inverted notions of above and below. 2. Birth and death. 3. Eternalism and nihilism. 4. Cause and effect. Others interpret these four as the 'Eight No's' (eight negations) of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way). 'Neither above nor below' means 'neither coming nor going'; 'neither cause nor effect' means 'neither one nor different'. The remaining two are self-explanatory. One teacher says, 'The Dharma doors are limitless, why explain it this way?' Now I will clarify: First, 'above and below' belong to the inverted views of ordinary beings. Horizontally clinging to 'above and below' prevents seeing the Middle Way. The Buddhas embody 'neither above nor below', thus attaining the Middle Way. Second, 'birth and death' refers to the pervasive practice of the Six Perfections (ṣaṭpāramitā): dāna (generosity), śīla (discipline), kṣānti (patience), vīrya (diligence), dhyāna (meditation), and prajñā (wisdom). Since one neither cuts off ignorance (avidyā) nor craving (tṛṣṇā), and seeks Buddhahood with a deluded mind, birth, old age, sickness, and death arise between these two, preventing seeing the Middle Way. The Buddhas embody 'neither birth nor death', thus attaining the Middle Way. Third, 'eternalism and nihilism' refers to arhats (enlightened disciples) aversion to birth and death, turning away from permanence and entering nirvāṇa, which is leaning towards annihilation, preventing seeing the Middle Way. The Buddhas embody 'neither eternal nor annihilated', thus attaining the Middle Way within the arhat teachings. Fourth, contemplating the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda) with wisdom is the cause, and attaining bodhi (enlightenment) is the effect. Cultivating the cause and achieving the effect has varying degrees of depth. This refers to the stage before the bodhisattva grounds in the Distinct Teaching (biejiao), preventing seeing the Middle Way. The Buddhas embody knowing 'neither cause nor effect', thus being able to see the Middle Way within the bodhisattva teachings. The previous text says, 'Within all dharmas (phenomena) there is the nature of bliss.' The Samantabhadra Contemplation Sutra says, 'Vairocana (Vairocana, the Illuminator) pervades all places.' Just as Jivaka (Jivaka, a famous ancient physician) turns grass into medicine, so too is the Buddha; pervading all dharmas, there is nothing that is not the Middle Way. The Middle Way is the Buddha-nature. You ask what this means? The meaning is as such. The above is a brief attribution and explanation. Now, let's further align with the text. Initially, it says 'There are three kinds of paths,' which first presents three outlines. The following text is the explanation. 'Lower' refers to the heretical views of externalists, who mistakenly believe that Brahma (Brahma, the Hindu god of creation) is nirvāṇa, but in reality, it is not nirvāṇa, but still within birth and death, hence it is called 'lower'. What is called 'higher' refers to ordinary beings, who have not escaped the eight inversions (such as perceiving impermanence as permanence), taking impermanence as permanence. Permanence is a higher dharma, and one should attain a higher result, hence it is called 'higher'. What is called 'middle' is the ultimate emptiness (ultimate emptiness), observing impermanence as impermanent with wisdom, observing truthfully, different from externalists, hence it is not called 'lower'; different from ordinary beings, hence it is not called 'higher', but above both sides, hence it is said to be 'higher'. Furthermore, it says it is not different from the Buddha, hence it is said to be 'higher'. Again, the fundamental nature of birth and death is 'lower'. The second part clarifies neither birth nor death.
中道之義。文為二初明中道。次舉解惑初為三一唱中道。二明能破生死三結是。佛性無明有愛下。但中間只是行識名色六入等。何以云有生老死耶。解云。後文云現在世識名未來生。現在六入等名未來老死。中間即是生死義。言中道者。兩因夾一果。一果居中。如此論中方是妙中。破生死義。云何只以因緣因果不生不滅。名為中道。今作易解。無明與愛即現過見。煩惱道也。點煩惱道即是般若。中間是苦道即是法身。法身即中道。若是中道則無生死。無生死故名破生死。以是義故下。第三結為佛性。既是中道寧非佛性。以諸眾生下。第二舉解惑。有法譬合。法中初明惑者。不見則是無常。后明解者。能見則非無常。正用此語兼答第三難。難云。以何義故名常樂我凈。以見佛性故常樂我凈。譬如下為惑解者作譬。與上貧女譬同。合如文。複次眾生起見下。是第三不斷不常明中道又三。一唱章門。二釋。三結。初章門中。明凡夫菩薩二乘。前後舉非中間明是。次佛性雖常下即釋也。又三。先釋凡夫。為無明所覆故起斷常。次又未能度下釋二乘。只為兔馬不盡河底。二乘智偏沈空取證。不見佛性無常無斷。是觀十二因緣下。第三釋菩薩章。十二因緣即是觀境。菩薩觀境生智。合取境智皆名中道。善男子佛性者下。第四約因果
【現代漢語翻譯】 現代漢語譯本 中道之義分為兩部分：首先闡明中道，其次提出解釋疑惑。首先闡明中道又分為三點：一、唱言中道；二、闡明能夠破除生死；三、總結即是佛性。無明、有愛等，只是中間的行、識、名色、六入等，為何說有生老死呢？解釋說：後面的經文說，現在的識名為未來的生，現在的六入等名為未來的老死，中間就是生死的意義。所說的中道，是兩個因夾著一個果，一個果居於中間，如此論述中才是妙中，破除生死的意義。為何只以因緣、因果不生不滅，就稱為中道呢？現在作一個簡單的解釋：無明與愛，就是現在和過去的見，是煩惱道。點明煩惱道就是般若（智慧）。中間是苦道，就是法身（佛的化身）。法身就是中道。如果是中道，就沒有生死。沒有生死，所以稱為破除生死。因為這個意義，第三總結為佛性。既然是中道，難道不是佛性嗎？因為眾生，第二提出解釋疑惑。有法譬喻結合。法中首先闡明迷惑的人，不見就是無常。後面闡明覺悟的人，能見就不是無常。正是用這句話兼回答第三個難題。難題是：以什麼意義稱為常樂我凈？因為見到佛性，所以常樂我凈。譬喻如下，為迷惑和覺悟的人作譬喻，與上面的貧女譬喻相同。結合如經文。再次，眾生生起見，是第三不斷不常，闡明中道，又分為三點：一、唱言章門；二、解釋；三、總結。首先在章門中，闡明凡夫、菩薩、二乘。前後舉出非，中間闡明是。其次，佛性雖然是常，即是解釋。又分為三點：首先解釋凡夫，因為被無明所覆蓋，所以生起斷常。其次，又未能度，解釋二乘。只因爲兔馬不能完全到達河底。二乘的智慧偏頗，沉溺於空，取證，不見佛性無常無斷。是觀察十二因緣，第三解釋菩薩章。十二因緣就是觀察的境界。菩薩觀察境界生起智慧。結合取境和智慧都稱為中道。善男子，佛性，第四約因果
【English Translation】 English version The meaning of the Middle Way is divided into two parts: first, clarifying the Middle Way, and second, presenting explanations for doubts. The first part, clarifying the Middle Way, is further divided into three points: 1. Declaring the Middle Way; 2. Explaining the ability to break through birth and death; 3. Concluding that it is Buddha-nature (Buddha-nature). Ignorance (Avidya), craving (Tanha), etc., are just the intermediate actions (Karma), consciousness (Vijnana), name and form (Nama-rupa), six entrances (Sadayatana), etc. Why is it said that there is birth, old age, and death? The explanation is: later in the text it says that the present consciousness is called future birth, and the present six entrances are called future old age and death. The middle is the meaning of birth and death. What is meant by the Middle Way is that two causes sandwich one effect, and one effect resides in the middle. Only in this kind of discussion is it the wonderful middle, the meaning of breaking through birth and death. Why is it only called the Middle Way by means of the unarising and unceasing of causes and conditions (Hetu-pratyaya) and cause and effect (Karma-phala)? Now let's make a simple explanation: Ignorance and craving are the present and past views, which are the path of afflictions (Klesa-marga). Pointing out the path of afflictions is Prajna (wisdom). The middle is the path of suffering (Dukkha-marga), which is the Dharmakaya (the body of the Buddha). The Dharmakaya is the Middle Way. If it is the Middle Way, there is no birth and death. Because there is no birth and death, it is called breaking through birth and death. Because of this meaning, the third conclusion is Buddha-nature. Since it is the Middle Way, isn't it Buddha-nature? Because sentient beings, the second presents explanations for doubts. There is a combination of Dharma (teachings) and analogy (Upama). In the Dharma, first clarify those who are deluded, not seeing is impermanence (Anitya). Later clarify those who are enlightened, being able to see is not impermanence. It is precisely using this sentence to also answer the third difficulty. The difficulty is: with what meaning is it called permanence (Nitya), bliss (Sukha), self (Atman), and purity (Subha)? Because seeing Buddha-nature, therefore it is permanence, bliss, self, and purity. The analogy is as follows, making an analogy for those who are deluded and enlightened, which is the same as the analogy of the poor woman above. The combination is as in the text. Again, sentient beings give rise to views, which is the third non-eternal and non-ceasing, clarifying the Middle Way, which is again divided into three points: 1. Declaring the chapter gate; 2. Explanation; 3. Conclusion. First, in the chapter gate, clarify ordinary people (Prakriti), Bodhisattvas (Bodhisattva), and Two Vehicles (Sravaka and Pratyekabuddha). Before and after, point out what is not, and in the middle, clarify what is. Secondly, although Buddha-nature is permanent, that is the explanation. It is again divided into three points: First, explain ordinary people, because they are covered by ignorance, so they give rise to eternalism and annihilationism. Secondly, again failing to cross over, explain the Two Vehicles. Only because the rabbit and horse cannot completely reach the bottom of the river. The wisdom of the Two Vehicles is biased, sinking into emptiness, taking proof, not seeing Buddha-nature as non-eternal and non-ceasing. It is observing the twelve links of dependent origination (Dvadasanga-pratityasamutpada), the third explains the Bodhisattva chapter. The twelve links of dependent origination are the observed realm. Bodhisattvas observe the realm and give rise to wisdom. Combining taking the realm and wisdom are both called the Middle Way. Good man, Buddha-nature, the fourth is about cause and effect.
明中道為三。一明有因有果。二明非因非果。三明亦是因果亦非因果。只應明非因非果何得云因果。若不明因果何所辨非。初文有法譬。法說中論兩因兩果。兩因者謂因因因。兩果者謂果果果。尋此文意。不得以因家之因為因因。而得以果家之果為果果。得以因家之果為因因。得以果家之果為果果。何故爾。[八/(卑-(白-日))]因是境重因是觀。[八/(卑-(白-日))]果是菩提重果是涅槃。境但是因。不從因至於因。但因非因因。觀智從因至於因故。得是因因。菩提但是果。不從果至於果。但果非果果。涅槃從果至於果故。得是果果。譬說中意是則不然。譬中以無明為因因。無明當體是因。而復為行作因故是因因。識當體是果。復為行作果故是果果。以譬例法。境是因因。菩提應是果果。而不例者。境體非因。不從因至於因。但是因非因因。觀智體非果。不從果至於果。若然譬與法乖答取少分譬。私謂。亦非全取無明行識。以為境智菩提涅槃之譬。但是先舉無明行等。亦有因果因因果果之名。故下文中具舉四句。佛性涅槃為初二句。十二因緣為第三句。言少分者。名同義異故云少分。若欲將境智為二因菩提涅槃為二果。是則境體是因。復為智作因故名因因。智體是因。復為二果作因。例二果亦爾。準因
【現代漢語翻譯】 現代漢語譯本： 明中道分為三種。第一種闡明有因有果。第二種闡明非因非果。第三種闡明既是因果，又非因果。如果只應闡明非因非果，為何又說因果呢？如果不闡明因果，又如何辨別什麼是非呢？ 最初的文段有法說和譬喻。法說中論述了兩種因和兩種果。兩種因是指因因。兩種果是指果果。探尋這段文字的含義，不能以因家的因作為因因，而應該以果家的果作為果果。應該以因家的果作為因因，以果家的果作為果果。為什麼這樣說呢？ 境是因，重視因；觀是因，重視觀。菩提是果，重視菩提；涅槃是果，重視涅槃。境只是因，不從因達到因，只是因，而非因因。觀智從因達到因，所以是因因。菩提只是果，不從果達到果，只是果，而非果果。涅槃從果達到果，所以是果果。 譬喻中的意思是不同的。譬喻中以無明（avidya，ignorance）為因因。無明本身是因，又為行（saṃskāra，volitional action）作因，所以是因因。識（vijñāna，consciousness）本身是果，又為行作果，所以是果果。如果用譬喻來比照法說，境應該是因因，菩提應該是果果。但不這樣比照的原因是，境的本體不是因，不從因達到因，只是因，而非因因。觀智的本體不是果，不從果達到果。如果這樣，譬喻和法說就矛盾了。回答是，只取譬喻中的少部分。 我認為，也不是完全取無明、行、識，作為境、智、菩提、涅槃的譬喻。只是先舉出無明、行等，也有因果、因因、果果的名稱。所以在下文中，具體列舉了四句。佛性（Buddha-nature）和涅槃為最初的兩句，十二因緣（Twelve links of dependent origination）為第三句。說少部分，是因為名稱相同，意義不同，所以說是少部分。如果想將境和智作為兩種因，菩提和涅槃作為兩種果，那麼境的本體是因，又為智作因，所以名為因因。智的本體是因，又為兩種果作因，兩種果也是如此，按照因的準則類推。
【English Translation】 English version: The Middle Way is explained in three ways. First, it clarifies that there is cause and effect. Second, it clarifies that there is neither cause nor effect. Third, it clarifies that it is both cause and effect, and also neither cause nor effect. If we should only clarify neither cause nor effect, why speak of cause and effect? If we do not clarify cause and effect, how can we distinguish what is non-cause and non-effect? The initial passage contains both Dharma explanation and analogy. The Dharma explanation discusses two causes and two effects according to the Madhyamaka (Middle Way) school. The two causes refer to cause-cause. The two effects refer to effect-effect. Examining the meaning of this passage, we should not take the cause of the cause-family as cause-cause, but rather take the effect of the effect-family as effect-effect. We should take the effect of the cause-family as cause-cause, and the effect of the effect-family as effect-effect. Why is this so? Object (境) is a cause, emphasizing cause; observation (觀) is a cause, emphasizing observation. Bodhi (菩提, enlightenment) is an effect, emphasizing Bodhi; Nirvana (涅槃, liberation) is an effect, emphasizing Nirvana. Object is merely a cause, not proceeding from cause to cause, but merely a cause, not a cause-cause. Observational wisdom proceeds from cause to cause, therefore it is a cause-cause. Bodhi is merely an effect, not proceeding from effect to effect, but merely an effect, not an effect-effect. Nirvana proceeds from effect to effect, therefore it is an effect-effect. The meaning in the analogy is different. In the analogy, ignorance (avidya, 無明) is taken as cause-cause. Ignorance itself is a cause, and also acts as a cause for volitional action (saṃskāra, 行), therefore it is cause-cause. Consciousness (vijñāna, 識) itself is an effect, and also acts as an effect for volitional action, therefore it is effect-effect. If we use the analogy to compare with the Dharma explanation, object should be cause-cause, and Bodhi should be effect-effect. But the reason for not comparing in this way is that the substance of object is not a cause, not proceeding from cause to cause, but merely a cause, not a cause-cause. The substance of observational wisdom is not an effect, not proceeding from effect to effect. If this is the case, the analogy and the Dharma explanation contradict each other. The answer is, we only take a small portion of the analogy. I believe that we do not completely take ignorance, volitional action, and consciousness as analogies for object, wisdom, Bodhi, and Nirvana. It is just that we first mention ignorance, volitional action, etc., which also have the names of cause and effect, cause-cause, and effect-effect. Therefore, in the following text, four phrases are specifically listed. Buddha-nature (佛性) and Nirvana are the first two phrases, and the Twelve Links of Dependent Origination (十二因緣) is the third phrase. Saying 'a small portion' is because the names are the same, but the meanings are different, so it is said to be a small portion. If we want to take object and wisdom as two causes, and Bodhi and Nirvana as two effects, then the substance of object is a cause, and also acts as a cause for wisdom, therefore it is called cause-cause. The substance of wisdom is a cause, and also acts as a cause for the two effects, and the two effects are also like this, inferred according to the principle of cause.
作之亦應可見。以是義故下。第二明非因非果。即中道正性。此中十不剩中論中有不因不果。從是因非果下。第三明亦是因果亦非因果。開善作五性。是因非果即境界性。是果非因即果果性。是因即了因。是果即菩提果。非因非果即正性。而彼家用眾生為正性。與非因非果義不相應。莊嚴作四性。是因即了因。是果即涅槃。是因即正因。是果即菩提。非因非果非復是性。但非前義。觀師亦作五性。是因非果即境界性。是果非因即果果性。是因是果即了因性。及菩提性。言了因者。以望境界為果。望菩提是因。若爾菩提性亦應兩望。望了因是果。望果果是因。非因非果即正性。興皇但名正法正性。不許稱為正因。今經中有正因之名。何以不許。然此五性乃是開合之異。正性不二緣性則二。二是因果。開因出因因。開果出果果。合四為二。所謂因果合二為一。合緣為正。正無複數。以是義故下。第三結嘆甚深又為三。一略嘆。二廣嘆。三總結。初略嘆者。簡凡小不見。唯佛能見。以何義故下。二廣釋甚深有六。一明因緣甚深。二明凡夫不見故甚深。三唯佛能見。四重明甚深難見。五重明能見。六雙明見與不見。初中雲不常不斷者。諸句例作中道以明甚深。雖唸唸滅即是不常。而無所失即是不斷。不斷不常即中道甚深。雖無
【現代漢語翻譯】 現代漢語譯本 作之亦應可見。以是義故下。第二，闡明非因非果，即中道正性。其中，《十不剩中論》中有不因不果之說。從是因非果下。第三，闡明亦是因果亦非因果。開善法師立五性之說：是因非果，即境界性；是果非因，即果果性；是因，即了因；是果，即菩提果；非因非果，即正性。然而，開善法師以眾生為正性，與非因非果之義不相符。莊嚴法師立四性之說：是因，即了因；是果，即涅槃（Nirvana）；是因，即正因；是果，即菩提（Bodhi）；非因非果，則非復是性，但非前義。觀法師亦立五性之說：是因非果，即境界性；是果非因，即果果性；是因是果，即了因性及菩提性。所謂了因，以望境界為果，望菩提是因。若如此，菩提性亦應兩望，望了因是果，望果果是因。非因非果，即正性。興皇法師但名正法正性，不許稱為正因。今經中有正因之名，為何不許？然此五性乃是開合之異，正性不二，緣性則二，二是因果。開因出因因，開果出果果，合四為二，所謂因果合二為一，合緣為正，正無複數。以是義故下。第三，總結讚歎甚深，又分為三：一、略嘆；二、廣嘆；三、總結。初略嘆者，簡凡夫小乘不見，唯佛（Buddha）能見。以何義故下。二、廣釋甚深有六：一、明因緣甚深；二、明凡夫不見故甚深；三、唯佛能見；四、重明甚深難見；五、重明能見；六、雙明見與不見。初中雲不常不斷者，諸句例作中道以明甚深。雖唸唸滅，即是不常，而無所失，即是不斷。不斷不常，即中道甚深。雖無
【English Translation】 English version It should also be visible when it is made. 'Yi Shi Yi Gu Xia'. Secondly, it clarifies neither cause nor effect, which is the correct nature of the Middle Way. Among them, the 'Shi Bu Sheng Zhong Lun' (Treatise on the Middle Way with Ten No's) contains the saying of neither cause nor effect. From 'Shi Yin Fei Guo Xia'. Thirdly, it clarifies that it is both cause and effect and neither cause nor effect. Dharma Master Kaisan established the theory of five natures: being a cause but not an effect is the nature of the realm; being an effect but not a cause is the nature of the resultant effect; being a cause is the enabling cause; being an effect is the Bodhi (Enlightenment) fruit; neither cause nor effect is the correct nature. However, Dharma Master Kaisan takes sentient beings as the correct nature, which is inconsistent with the meaning of neither cause nor effect. Dharma Master Zhuangyan established the theory of four natures: being a cause is the enabling cause; being an effect is Nirvana (Liberation); being a cause is the direct cause; being an effect is Bodhi; neither cause nor effect is no longer a nature, but not the previous meaning. Master Guan also established the theory of five natures: being a cause but not an effect is the nature of the realm; being an effect but not a cause is the nature of the resultant effect; being both cause and effect is the nature of the enabling cause and the nature of Bodhi. The so-called enabling cause takes the realm as the effect and Bodhi as the cause. If so, the nature of Bodhi should also be viewed from both perspectives, taking the enabling cause as the effect and the resultant effect as the cause. Neither cause nor effect is the correct nature. Dharma Master Xinghuang only named the correct Dharma and the correct nature, and did not allow it to be called the direct cause. There is the name of the direct cause in this sutra, why is it not allowed? However, these five natures are different in opening and closing. The correct nature is not two, and the nature of conditions is two, and the two are cause and effect. Opening the cause produces the cause of the cause, and opening the effect produces the effect of the effect, combining the four into two, the so-called cause and effect combining two into one, combining conditions into correctness, and correctness has no plural. 'Yi Shi Yi Gu Xia'. Thirdly, the conclusion praises the profound, and is divided into three: first, a brief praise; second, an extensive praise; and third, a summary. The initial brief praise is to distinguish that ordinary people and Hinayana (Small Vehicle) cannot see it, only the Buddha can see it. 'Yi He Yi Gu Xia'. Second, the extensive explanation of the profound has six points: first, clarifying the profoundness of cause and condition; second, clarifying the profoundness because ordinary people cannot see it; third, only the Buddha can see it; fourth, reiterating the profoundness and difficulty in seeing; fifth, reiterating the ability to see; and sixth, clarifying both seeing and not seeing. In the initial part, it says 'neither constant nor discontinuous', all sentences are taken as the Middle Way to clarify the profoundness. Although it disappears moment by moment, it is not constant, but nothing is lost, which is not discontinuous. Not discontinuous and not constant is the profoundness of the Middle Way. Although there is no
作者即不有。而有作業即不無。即不可思議中道甚深。一切眾生下。二明凡夫不見。十住下。三唯佛能見。菩薩少見。如來具見。然十住既少見於終。亦應少見其始。今互顯沒者。正言十地一轉即便作佛去終處近。故言能見其終。始則杳然故言不見。舊云。十住破元品無明。當果不起故云知終。生死久遠其始難知。興皇云。自性無所有為易。因緣所起不有而有則難。今言。十住有治道。能分斷則分見其終。而不能分見其始。譬如健人破賊而不知賊起根元。私謂。亦可云初住所斷斷其始故。故云見始。並始斷故亦云見始。故知賢位非但不見中道。亦不見於無明。故從初斷始邊名為見始。等覺菩薩餘一品在。在者名終。由未斷終故不見終。斷之終故亦名見終。故知等覺非但不見最後真如。亦不見於終品無明。故唯佛斷唯佛方見。諸佛見始見終者究竟知無始終。究竟鑒其始終。文中從惑起邊。是故反此。始謂元品。終謂終末。最粗著故。見謂知見。有智慧治故名為見。初住智淺。但見終末故云見終末。有治于元品之智故云不見。一切眾生下。四重明不見。是故我下五。重明能見觀。十二緣智下。六雙明見不見又二。先唱四章門。次釋四章。三種不見唯上上能見。可將此義類前定樂行等三皆不見。于義明矣。問十住少見者。為
唯第十住少見。九住至初住亦少見耶。舊解為二。一云。唯第十住分見。九住至初住皆不分見。二云。初住至十住皆少分見。而須兩望。初至九住望二乘為少見。望十住為不見。有人難前解云。二乘不見各得菩提。九住既不見。得何等菩提。進不同佛退非二乘。應當別得一個菩提(云云)。今明。若指住是地。而言十住皆分見者。此是別義。若住非地。十地則見十住不見。此亦別義。若言十住即十地地住皆少見者。此即圓義。若言十住非十地十住亦少見者。此亦圓義。若言十住非十地。而言九住不見十住少見者。此是別接通義。人不識此。于文于義往往不通(云云)。以是義故下。第三總結甚深。即五佛性。十二因緣名為佛性者結因性。第一義空結因因性。中道者結正因性。即名為佛結果性。涅槃結果果性。文義具足此結甚妙。爾時師子下。第二論義。此義起上結眾生行業甚深甚深。若眾生與佛平等不二。何用修道。初似是一問佛為兩答。則成二問。下佛答中。一答佛與佛性平等。二答修道。故知兩問。地人云眾生是佛具足在妄。便不用修道。正當此難。若成論人云。佛果在當。則不當此難。而不得言即是佛。此應作無差別差別答。無差別故即是佛。差別故未具足。如父生子姓無差別。用未具足故須莊嚴。莊嚴故后則
【現代漢語翻譯】 現代漢語譯本 唯有第十住位的菩薩才能稍微見到（佛性）。那麼，從第九住位到初住位的菩薩，也是很少見到（佛性）嗎？舊時的解釋有兩種。一種說法是：只有第十住位的菩薩才能部分地見到（佛性），從第九住位到初住位的菩薩都不能見到（佛性）。另一種說法是：從初住位到第十住位的菩薩都能少分地見到（佛性），但需要從兩個方面來看。從初住位到第九住位的菩薩相對於二乘（聲聞乘和緣覺乘）來說是少見，相對於第十住位的菩薩來說是不能見到。 有人反駁前一種解釋說：二乘人沒有見到（佛性）也能各自證得菩提（覺悟），第九住位的菩薩既然不能見到（佛性），那麼他們證得的是什麼樣的菩提呢？他們前進不同於佛，後退又不是二乘，應該另外證得一種菩提（等等）。現在我來闡明：如果把住位理解為是地（菩薩的階位），而說十住位的菩薩都能部分地見到（佛性），這是一種別義（特殊的意義）。如果住位不是地，那麼十地菩薩能見到（佛性），十住菩薩不能見到（佛性），這也是一種別義。如果說十住位就是十地，地和住位都能少分地見到（佛性），這就是圓義（圓滿的意義）。如果說十住位不是十地，十住位的菩薩也能少分地見到（佛性），這也是圓義。如果說十住位不是十地，第九住位的菩薩不能見到（佛性），第十住位的菩薩能少分地見到（佛性），這是一種別接通義（從特殊到普遍的意義）。人們不理解這一點，所以在理解經文和義理時常常不能融會貫通（等等）。 因為這個道理，下面第三部分總結了甚深（的佛性）。即五佛性：十二因緣被稱為佛性，是總結了因性；第一義空（勝義空）是總結了因因性；中道是總結了正因性；即名為佛是總結了果性；涅槃是總結了果果性。經文和義理都具備，這個總結非常精妙。 『爾時師子下』，第二部分是論義。這個義理是從上面總結眾生行業甚深甚深而引發的。如果眾生與佛平等不二，為什麼還要修行呢？最初這似乎是一個問題，佛陀用兩種回答，就變成了兩個問題。下面的佛陀回答中，一是回答佛與佛性是平等的，二是回答修道。所以知道這是兩個問題。地論宗的人說眾生是佛，只是被虛妄所遮蔽，所以不用修行，這正是針對這種詰難。如果成論宗的人說佛果在未來，就不符合這種詰難，也不能說眾生即是佛。這裡應該用無差別差別來回答：因為無差別，所以眾生即是佛；因為有差別，所以還沒有完全具備（佛的功德）。就像父親生了兒子，姓氏沒有差別，但功用還沒有完全具備，所以需要莊嚴（修行），莊嚴之後才能……
【English Translation】 English version Only those at the Tenth Abode (Dashama-vihara) rarely see it. Is it also rare for those in the Nine Abodes (Nava-vihara) down to the First Abode (Prathama-vihara) to see it? The old interpretations are twofold. One says: Only those at the Tenth Abode partially see it; those in the Nine Abodes down to the First Abode do not see it at all. The other says: Those in the First Abode up to the Tenth Abode all see it in small part, but this must be viewed from two perspectives. Those in the First to Ninth Abodes see little compared to the Two Vehicles (Shravakayana and Pratyekabuddhayana), and are unseen compared to the Tenth Abode. Someone objects to the former interpretation, saying: Those in the Two Vehicles, without seeing it, each attain Bodhi (enlightenment). Since those in the Ninth Abode do not see it, what kind of Bodhi do they attain? Advancing, they are not the same as Buddhas; retreating, they are not the Two Vehicles. They should attain a different kind of Bodhi (etc.). Now I clarify: If 'abode' (vihara) is understood as 'ground' (bhumi), and it is said that those in the Ten Abodes all partially see it, this is a distinct meaning (vishesha-artha). If 'abode' is not 'ground', then those in the Ten Grounds see it, while those in the Ten Abodes do not see it. This is also a distinct meaning. If it is said that the Ten Abodes are the Ten Grounds, and both grounds and abodes see it in small part, this is a complete meaning (paripurna-artha). If it is said that the Ten Abodes are not the Ten Grounds, and those in the Ten Abodes also see it in small part, this is also a complete meaning. If it is said that the Ten Abodes are not the Ten Grounds, and those in the Nine Abodes do not see it, while those in the Tenth Abode see it in small part, this is a distinct-connecting-to-general meaning (vishesha-samanvaya-artha). People do not understand this, so they often cannot comprehend the text and its meaning (etc.). Because of this meaning, the third part below summarizes the profound (Buddha-nature). That is, the Five Buddha-natures (Pancha-Buddha-dhatu): The Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada) are called Buddha-nature, summarizing the causal nature (hetu-dhatu); the First Principle of Emptiness (Paramartha-shunyata) summarizes the cause-of-cause nature (hetu-hetu-dhatu); the Middle Way (Madhyama-pratipada) summarizes the correct-cause nature (samyak-hetu-dhatu); 'immediately called Buddha' summarizes the resultant nature (phala-dhatu); Nirvana (Nirvana) summarizes the result-of-result nature (phala-phala-dhatu). The text and meaning are complete; this summary is very subtle. 'Then, the Lion (Simha) below' is the second part, discussing the meaning. This meaning arises from the above summary of the extremely profound actions of sentient beings. If sentient beings are equal and non-dual with the Buddha, why is it necessary to cultivate the path? Initially, this seems to be one question, but the Buddha's two answers turn it into two questions. In the Buddha's answer below, one answer is that the Buddha and Buddha-nature are equal, and the other answer is about cultivating the path. Therefore, it is known that there are two questions. Those of the Treatise on the Grounds (Bhumishastra) say that sentient beings are Buddhas, only obscured by delusion, so there is no need to cultivate, which is precisely the target of this challenge. If those of the Treatise on Accomplishment (Satyasiddhi Shastra) say that the Buddha-fruit is in the future, it does not fit this challenge, and it cannot be said that sentient beings are immediately Buddhas. Here, one should answer with non-difference-difference: Because of non-difference, sentient beings are immediately Buddhas; because of difference, they have not yet fully possessed (the Buddha's merits). Just as a father begets a son, the surname is not different, but the function is not yet fully possessed, so it needs adornment (cultivation), and only after adornment can it...
具足。然但明佛性。何關具足不具足。具足既藉緣而具佛性亦應藉緣而具。若言佛性在當。此據果性果果性。若言佛性在現。此取因性因因性若言佛性非當非現。此取正因性。若各以為是如盲觸象。若見此意無當現之爭。佛答為三。一非問。二正答。三引證。非問如文。正答為兩。一答無差別亦有差別。二答何用修道。初答為三。一正答。二引偈。三舉乳酪而譬。此意者。據體不殊約緣成異。初文有法有譬。法說中雲未具足者。但有其理。事用未足故言不具。非謂悉無名為不具。譬如下二譬為二。先譬次合。初譬。又二。先舉惡譬。次引善惡例。初文者。必定當墮。如害母者悔。身雖未墮必去不疑。眾生亦爾。有佛性理未來必得。次佛復引云行十善者。名見天人。行十惡者名見地獄。亦是當報。一切眾生下二合譬。一切眾生未有相好。以當得故。一解云。當得相好之果。一解云。當得果佛性。佛性云何是當。若是當者為三世攝。即是無常。則不應言當果佛性。二引偈答者。略釋偈意。已如前文。此偈四出。初答常無常。二答得無得。下二十六答破定性。今答有無不定以明中道。若但以有無別解俱不會偈旨。常無常等亦應如是。此中準經應作差無差。亦差亦無差。非差非無差。不一不異。不思議釋。乃會偈旨。余常無常
【現代漢語翻譯】 現代漢語譯本： 問：『具足』（圓滿）的含義是什麼？然而僅僅說明佛性，與具足不具足有什麼關係？如果說具足需要依靠因緣才能具足，那麼佛性也應該依靠因緣才能具足。如果說佛性存在於未來，這是從果的性質和果的果的性質來說的。如果說佛性存在於現在，這是從因的性質和因的因的性質來說的。如果說佛性既不存在於未來也不存在於現在，這是從正因的性質來說的。如果各自執著己見，就像盲人摸像一樣。如果明白了這個道理，就不會有未來和現在的爭論了。 佛的回答分為三個部分：一、並非提問；二、正面回答；三、引用證據。『並非提問』如經文所示。『正面回答』分為兩點：一、回答無差別也有差別；二、回答為何要修道。第一個回答分為三點：一、正面回答；二、引用偈頌；三、舉乳酪為例來比喻。這裡的含義是：從本體上來說沒有差別，從因緣上來說就產生了差別。最初的經文中有法說有譬喻。法說中說『未具足』，只是有這個道理，事相和作用還不足夠，所以說『不具足』，並非說完全沒有，才叫做『不具足』。譬喻如下面的兩個譬喻，分為兩部分：先譬喻，后合譬。最初的譬喻又分為兩部分：先舉惡的譬喻，再引用善惡的例子。最初的經文說：必定會墮落，就像傷害母親的人一樣，即使身體還沒有墮落，也必定會去無疑。眾生也是這樣，有佛性的道理，未來必定會得到。 其次，佛又引用說：『行十善的人，名叫見到天人；行十惡的人，名叫見到地獄』，這也是當下的報應。『一切眾生』以下是兩個合譬。一切眾生還沒有相好，因為將來會得到。一種解釋是：將來會得到相好的果報。一種解釋是：將來會得到果佛性。佛性怎麼是『當』（未來）呢？如果是『當』，就被三世所攝，就是無常，就不應該說『當果佛性』。第二個引用偈頌回答，簡略地解釋偈頌的含義，已經如前面的經文。這個偈頌有四種解釋：第一，回答常與無常；第二，回答得與無得；下面的二十六個回答是破除定性；現在回答有與無的不確定性，來闡明中道。如果只是用有和無來分別解釋，都不能理解偈頌的旨意。常與無常等也應該這樣。這裡按照經文應該作差與無差，亦差亦無差，非差非無差，不一不異，不可思議的解釋，才能理解偈頌的旨意。其餘的常與無常等，也應該這樣解釋。
【English Translation】 English version: Question: What does '具足' (jùzú) [complete, fully endowed] mean? However, merely explaining Buddha-nature, what does it have to do with being complete or incomplete? If completeness relies on conditions to be complete, then Buddha-nature should also rely on conditions to be complete. If it is said that Buddha-nature exists in the future, this is from the perspective of the nature of the fruit and the nature of the fruit's fruit. If it is said that Buddha-nature exists in the present, this is from the perspective of the nature of the cause and the nature of the cause's cause. If it is said that Buddha-nature exists neither in the future nor in the present, this is from the perspective of the direct cause. If each clings to their own view, it is like the blind men touching the elephant. If one understands this principle, there will be no dispute between future and present. The Buddha's answer is divided into three parts: first, it is not a question; second, a direct answer; third, citing evidence. 'Not a question' is as the text shows. 'Direct answer' is divided into two points: first, answering that there is no difference and also difference; second, answering why cultivate the path. The first answer is divided into three points: first, a direct answer; second, citing a verse; third, using milk and cheese as a metaphor. The meaning here is: from the perspective of the essence, there is no difference; from the perspective of conditions, differences arise. In the initial text, there is dharma-speaking and metaphor. In the dharma-speaking, it says 'not complete', it only has the principle, the phenomena and function are not sufficient, so it is said 'not complete', it is not said that it is completely absent, that is called 'not complete'. The metaphor is like the following two metaphors, divided into two parts: first metaphor, then combination. The initial metaphor is again divided into two parts: first, citing a bad metaphor, then citing good and bad examples. The initial text says: one will definitely fall, like one who harms their mother, even if the body has not yet fallen, they will definitely go without doubt. Sentient beings are also like this, having the principle of Buddha-nature, they will definitely attain it in the future. Next, the Buddha further cites: 'Those who practice the ten virtues are said to see heavenly beings; those who practice the ten evils are said to see hell', this is also the retribution of the present. 'All sentient beings' below are two combined metaphors. All sentient beings do not yet have excellent marks, because they will attain them in the future. One explanation is: they will attain the fruit of excellent marks in the future. One explanation is: they will attain the fruit of Buddha-nature in the future. How is Buddha-nature '當' (dāng) [future]? If it is '當', it is encompassed by the three times, which is impermanent, then it should not be said 'future fruit Buddha-nature'. The second answer cites a verse, briefly explaining the meaning of the verse, which is already as in the previous text. This verse has four explanations: first, answering permanence and impermanence; second, answering attainment and non-attainment; the following twenty-six answers are to break fixed nature; now answering the uncertainty of existence and non-existence, to elucidate the Middle Way. If one only uses existence and non-existence to separately explain, one cannot understand the meaning of the verse. Permanence and impermanence etc. should also be like this. Here, according to the text, it should be made difference and no difference, also difference and also no difference, not difference and not no difference, not one and not different, inconceivable explanation, then one can understand the meaning of the verse. The remaining permanence and impermanence etc. should also be explained in this way.
等亦復如是。今長行釋本。有云。三世皆本有如文。準此而言。生死與涅槃。各應本有。各應今無。若生死本有者。具足無量煩惱。生死本無者本無涅槃。涅槃本有者。涅槃本有非適今。涅槃本無者。久已成佛無諸煩惱。生死雖複本有今無本無今有。悉束為有。以涅槃望生死。生死有所得故。涅槃雖複本有今無本無今有。悉束為無。以生死望涅槃無所得故。又即本有是今無。不離有而論無。即本無是今有。不離無而論有。此前三句。即是差別三世所攝。本有之有非有。今無之無不無。不有不無。三世有法無有是處。此一句是無差別。不為三世所攝。更約本末重明四句。自有兩本兩末。一本一末。末而不本。本而不末。非本非末。上文云。寄生一子舍主驅逐。舍主是境。豈非生死為本。一子正觀。豈非涅槃為末。文云。大般涅槃本自有之。又如來藏依持建立。豈非涅槃為本。迷理起惑。豈非生死為末。若各有其本則各有其末。為是義故兩本兩末。又生死無終。將涅槃之始為生死之終。涅槃無始。將生死之終為涅槃之始。二河相望互作終始。是為一本一末。又生死若本若末皆束名為末。以其虛妄無根本故。故末而不本。涅槃若本若末皆名為本。以其真實無偽故。本而不末。末本非本。本末非末。非本非末。三世不攝。分別
【現代漢語翻譯】 現代漢語譯本： 同樣的情況也適用於其他方面。現在根據長行釋本，有說法是『三世皆本有』，按照這個說法，生死（Samsara，輪迴）和涅槃（Nirvana，解脫）都應該是本來就有的，也都應該是現在沒有的。如果生死本來就有，那麼就具備了無量的煩惱；如果生死本來就沒有，那麼本來就沒有涅槃。如果涅槃本來就有，那麼涅槃本來就有，不是現在才有的；如果涅槃本來就沒有，那麼早就已經成佛，沒有各種煩惱了。生死雖然本來有現在沒有，或者本來沒有現在有，都被歸結為『有』，因為以涅槃來看生死，生死是可以被得到的。涅槃雖然本來有現在沒有，或者本來沒有現在有，都被歸結為『無』，因為以生死來看涅槃，涅槃是無法得到的。另外，本來有就是現在沒有，不離開『有』來談論『無』；本來沒有就是現在有，不離開『無』來談論『有』。這前三句，就是差別三世所包含的。本來有的『有』不是真正的『有』，現在沒有的『無』不是真正的『無』，不有不無，三世有法沒有這樣的道理。這最後一句是沒有差別，不被三世所包含。再從本和末的角度重新說明這四句。自有兩本兩末，一本一末，末而不是本，本而不是末，非本非末。上文說，寄生之子捨棄主人並驅逐他，捨棄主人是境，難道不是生死為本嗎？一子正觀，難道不是涅槃為末嗎？經文說，大般涅槃（Mahaparinirvana，大涅槃）本來就有的，又如來藏（Tathagatagarbha，如來藏）依持建立，難道不是涅槃為本嗎？迷失真理而產生迷惑，難道不是生死為末嗎？如果各有其本，那麼就各有其末，因為這個緣故有兩本兩末。另外，生死沒有終結，將涅槃的開始作為生死的終結；涅槃沒有開始，將生死的終結作為涅槃的開始。兩條河流相互對望，互相作為終結和開始，這就是一本一末。另外，生死無論是本還是末，都被歸結為『末』，因為它虛妄沒有根本。所以是末而不是本。涅槃無論是本還是末，都被稱為『本』，因為它真實不虛假。本而不是末。末本非本，本末非末，非本非末，不被三世所包含，這是分別。
【English Translation】 English version: It is the same in other cases. Now, according to the extended commentary, there is a saying that 'the three times are all originally existent.' According to this, Samsara (生死, the cycle of birth and death) and Nirvana (涅槃, liberation) should both be originally existent and both be non-existent now. If Samsara is originally existent, then it is complete with limitless afflictions; if Samsara is originally non-existent, then Nirvana is originally non-existent. If Nirvana is originally existent, then Nirvana is originally existent, not just now; if Nirvana is originally non-existent, then one would have already become a Buddha, without any afflictions. Although Samsara may be originally existent and now non-existent, or originally non-existent and now existent, it is all categorized as 'existent,' because from the perspective of Nirvana, Samsara can be obtained. Although Nirvana may be originally existent and now non-existent, or originally non-existent and now existent, it is all categorized as 'non-existent,' because from the perspective of Samsara, Nirvana cannot be obtained. Furthermore, original existence is the same as present non-existence, not discussing non-existence apart from existence; original non-existence is the same as present existence, not discussing existence apart from non-existence. The first three sentences encompass the differentiated three times. The 'existence' of original existence is not true existence, and the 'non-existence' of present non-existence is not true non-existence. Neither existence nor non-existence; there is no such principle in the Dharma of the three times. This last sentence is without differentiation and is not encompassed by the three times. Again, explaining these four sentences from the perspective of origin and end. There are two origins and two ends, one origin and one end, end but not origin, origin but not end, neither origin nor end. The text above says, 'A parasitic son abandons the master and drives him away.' Abandoning the master is the object, is this not Samsara as the origin? The one son is right view, is this not Nirvana as the end? The text says, 'The Mahaparinirvana (大般涅槃, Great Nirvana) is originally self-existent,' and 'The Tathagatagarbha (如來藏, Buddha-nature) is established based on it,' is this not Nirvana as the origin? Being deluded by principle and arising afflictions, is this not Samsara as the end? If each has its origin, then each has its end, and for this reason, there are two origins and two ends. Furthermore, Samsara has no end, taking the beginning of Nirvana as the end of Samsara; Nirvana has no beginning, taking the end of Samsara as the beginning of Nirvana. The two rivers face each other, mutually acting as end and beginning, this is one origin and one end. Furthermore, whether Samsara is origin or end, it is all categorized as 'end,' because it is illusory and has no root. Therefore, it is end but not origin. Whether Nirvana is origin or end, it is all called 'origin,' because it is real and not false. Origin but not end. End-origin is not origin, origin-end is not end, neither origin nor end, not encompassed by the three times. This is differentiation.
本末四句既成。例具不具得無得常無常。皆悉不定不可思議。亦復如是。四句不定不可思議。即是三諦不併不別。如前說。譬如有人下。第三舉乳酪譬以證當有。此謂約有心論有佛性。不即心為佛性。何異眾生有佛性之理。后得佛時。不取眾生為佛心。佛心亦爾。只云有心為佛性。心不即為佛性。畢竟有二種下。第二應須修道。正答前何用修道之問。眾生等有一乘正性。應須修於六度莊嚴。若不修不得正性。他云。一乘是萬善。今此文中。則以一乘為中道正性。此一道清凈能運眾生作佛。故名一乘。豈同萬善。文中為二。先唱章門。次解釋。初章門有兩雙四隻。次釋中。先釋以六度為莊嚴。一乘為究竟。次釋世間出世間。初六度與一乘更無別體。但隨義異釋。其間有譬有合。初譬云。忉利郁越果報。雖勝人不得見佛性。既為無明所覆不能得見。故須修道。複次佛性下。釋后兩隻又二。先偏釋出世畢竟。后雙釋世出世兩畢竟。初又三。一出體。二釋名。三舉類。初如文。次釋名中雲。首楞嚴翻為堅固。和阇黎翻修治心。而此三昧有通有別。別在終心通通諸地。如一三昧下。三舉類。覺名定覺。即七覺中定覺分。正名正定。即八正中正定。又云。覺名定覺。即八大人中定覺。楞嚴亦爾。有五種名(云云)。善男子一切眾生
【現代漢語翻譯】 現代漢語譯本 『本末四句』（關於事物起源和終結的四種可能性）一旦成立，例如『存在』、『不存在』、『既存在又不存在』、『非存在非不存在』，都變得不確定且不可思議。佛性也是如此。這四句的不確定性和不可思議性，即是『三諦』（空、假、中）的『不併』（非同一）『不別』（非不同），如前所述。比如有人…（以下省略）。 第三，舉乳酪的比喻來證明佛性的存在。這是從『有心』的角度來論證『有佛性』，而不是直接認為『心』就是佛性。這與眾生具有佛性的道理相似。將來成佛時，不會直接把眾生當作佛心，佛心也是如此。只是說『有心』就具有佛性，但『心』本身並不直接就是佛性。 『畢竟有二種』（最終有兩種結果）…（以下省略）。第二，需要修道，這是正面回答前面『何用修道』（為何要修道）的問題。眾生等同於具有『一乘正性』（通往成佛的唯一道路的正確本性），因此需要修習『六度』（佈施、持戒、忍辱、精進、禪定、智慧）來莊嚴自身。如果不修習，就無法獲得這種正性。有人說，『一乘』就是『萬善』（各種善行），但本文中，『一乘』指的是『中道正性』（不偏不倚的正確本性）。這條清凈的道路能夠運載眾生到達成佛的彼岸，所以稱為『一乘』，豈能等同於『萬善』？ 文中分為兩部分：先提出綱要，再進行解釋。最初的綱要包含兩雙四隻（四種對立的概念）。接下來的解釋中，先解釋用『六度』來莊嚴，以『一乘』為最終目標。然後解釋世間和出世間。最初，『六度』與『一乘』沒有本質上的區別，只是根據不同的意義進行解釋。其間有比喻和總結。最初的比喻是：忉利天（三十三天）的郁越果報雖然勝過人間，但仍然無法見到佛性。因為被無明（愚癡）所覆蓋，所以無法得見佛性，因此需要修道。 『複次佛性下』（再次，關於佛性）…（以下省略）。解釋後面的兩隻（兩種對立的概念）又分為兩部分：先偏重解釋出世間的『畢竟』（最終結果），然後同時解釋世間和出世間的兩種『畢竟』。最初又分為三部分：一、闡述本體；二、解釋名稱；三、舉例說明。最初如文所示。解釋名稱中說，『首楞嚴』翻譯為『堅固』，『和阇黎』翻譯為『修治心』（調伏內心）。而這種三昧（禪定）有共通之處，也有不同之處。不同之處在於最終的目標，共通之處在於貫穿各個修行階段。『如一三昧下』（例如一種三昧）…（以下省略）。第三，舉例說明。『覺名定覺』（覺悟稱為定覺），即七覺支（七種覺悟的因素）中的『定覺』部分。『正名正定』（正確稱為正定），即八正道（八種正確的道路）中的『正定』。又說，『覺名定覺』，即八大人覺（八種偉大人格的覺悟）中的『定覺』。『楞嚴』也是如此，有五種名稱（此處省略）。善男子，一切眾生…
【English Translation】 English version Once the 'four sentences of origin and end' (four possibilities regarding the origin and end of things) are established, such as 'existence,' 'non-existence,' 'both existence and non-existence,' 'neither existence nor non-existence,' they all become uncertain and inconceivable. The Buddha-nature is also like this. The uncertainty and inconceivability of these four sentences are the 'non-identity' and 'non-difference' of the 'three truths' (emptiness, provisional existence, and the middle way), as mentioned earlier. For example, if someone... (omitted below). Third, the analogy of milk and cheese is used to prove the existence of Buddha-nature. This is to argue for the existence of Buddha-nature from the perspective of 'having a mind,' rather than directly considering 'mind' to be Buddha-nature. This is similar to the principle that sentient beings have Buddha-nature. When one becomes a Buddha in the future, one will not directly take sentient beings as the Buddha-mind, and the Buddha-mind is also like this. It is only said that 'having a mind' has Buddha-nature, but 'mind' itself is not directly Buddha-nature. 'Ultimately, there are two kinds' (ultimately, there are two kinds of results)... (omitted below). Second, it is necessary to cultivate the path, which is a direct answer to the previous question of 'why cultivate the path' (why cultivate the path). Sentient beings are equal to having the 'one vehicle's correct nature' (the correct nature of the only path to Buddhahood), so it is necessary to cultivate the 'six perfections' (generosity, morality, patience, diligence, concentration, and wisdom) to adorn oneself. If one does not cultivate, one cannot obtain this correct nature. Some say that the 'one vehicle' is 'ten thousand good deeds,' but in this text, the 'one vehicle' refers to the 'middle way's correct nature' (the correct nature of impartiality). This pure path can carry sentient beings to the other shore of Buddhahood, so it is called the 'one vehicle,' how can it be equated with 'ten thousand good deeds'? The text is divided into two parts: first, the outline is presented, and then the explanation is given. The initial outline contains two pairs of four (four pairs of opposing concepts). In the following explanation, first explain using the 'six perfections' to adorn, with the 'one vehicle' as the ultimate goal. Then explain the mundane and the supramundane. Initially, there is no essential difference between the 'six perfections' and the 'one vehicle,' but they are explained according to different meanings. There are metaphors and summaries in between. The initial metaphor is: although the reward of the Udyāna fruit of Trayastrimsa Heaven (Heaven of Thirty-three) is superior to the human world, one still cannot see the Buddha-nature. Because it is covered by ignorance (delusion), one cannot see the Buddha-nature, so it is necessary to cultivate the path. 'Furthermore, regarding Buddha-nature' (again, regarding Buddha-nature)... (omitted below). Explaining the latter two (two opposing concepts) is further divided into two parts: first, focusing on explaining the 'ultimate' (final result) of the supramundane, and then simultaneously explaining the two 'ultimates' of the mundane and the supramundane. The initial part is further divided into three parts: one, explaining the substance; two, explaining the name; three, giving examples. The initial part is as shown in the text. In explaining the name, it is said that 'Śūraṅgama' is translated as 'firm,' and 'Upādhyāya' is translated as 'cultivating the mind' (taming the mind). And this samādhi (meditation) has commonalities and differences. The difference lies in the ultimate goal, and the commonality lies in running through all stages of practice. 'Like one samādhi' (like one samādhi)... (omitted below). Third, give an example. 'Awakening is called awakening of concentration,' which is the 'awakening of concentration' part of the seven factors of awakening (seven factors of awakening). 'Correctness is called correct concentration,' which is the 'correct concentration' in the eightfold path (eight correct paths). It is also said that 'awakening is called awakening of concentration,' which is the 'awakening of concentration' in the eight great awakenings (eight awakenings of great personality). 'Śūraṅgama' is also like this, there are five names (omitted here). Good man, all sentient beings...
下。第二雙釋世出世兩畢竟。下中即世間畢竟。上定即出世畢竟。于中二。先具釋三定。後重釋上定。初釋三定中。先釋上定即是佛性。或云了因。或云正因。中定即色界定。下定即心數定。數人云。十數並起呼為大地通五品。謂善惡無記不共穢污等。成論云。法起十數義說為十。或云。欲界十居止是十數。三塗人六天。一切眾生悉有下。重釋出世。即首楞嚴釋論。名為健相三昧善男子我於一時下。第三引證答。此明如來觀機可不。或說佛與佛性無差。或時說異或說修道或說不修。例如知外道機應須說我應說無我(云云)。文為二。先正引昔證今。次更會通。初引昔證今又二。先引昔次證今。引昔又三。一明洗浴。二外道論義。三時眾得益。是佛性下二證今。正言佛性非我而說為我。不應定執酬修道之問。如來有因緣下。二是會通。如來自在。或以我為無我無我為我。又一解。在因佛性故言無我。在果佛性故言有我(云云)。爾時師子下。第三答上第四問為二。先申問次正答。初申問長有金剛力士語。正答為兩。初正答。后結嘆。初正答中凡舉七譬。大為三意。初三譬譬有而不見。中間一譬譬平等皆有。第三三譬譬待緣故見。三意次第而來。雖復云有而復不見。未知定有故不見定無故不見。次一譬譬其定有。既其定有
【現代漢語翻譯】 現代漢語譯本 下。第二雙釋世出世兩畢竟。下中即世間畢竟。上定即出世畢竟。于中二。先具釋三定。後重釋上定。初釋三定中。先釋上定即是佛性（Buddha-nature）。或云了因（cause of understanding）。或云正因（direct cause）。中定即**定。下定即心數定（mental activities）。數人云。十數並起呼為大地通五品。謂善惡無記不共穢污等。成論云。法起十數義說為十。或云。欲界十居止是十數。三塗人六天。一切眾生悉有下。重釋出世。即首楞嚴釋論（Śūraṅgama Sūtra commentary）。名為健相三昧（heroic samādhi）。善男子我於一時下。第三引證答。此明如來觀機可不。或說佛與佛性無差。或時說異或說修道或說不修。例如知外道機應須說我應說無我(云云)。文為二。先正引昔證今。次更會通。初引昔證今又二。先引昔次證今。引昔又三。一明洗浴。二外道論義。三時眾得益。是佛性下二證今。正言佛性非我而說為我。不應定執酬修道之問。如來有因緣下。二是會通。如來自在。或以我為無我無我為我。又一解。在因佛性故言無我。在果佛性故言有我(云云)。爾時師子下。第三答上第四問為二。先申問次正答。初申問長有金剛力士語。正答為兩。初正答。后結嘆。初正答中凡舉七譬。大為三意。初三譬譬有而不見。中間一譬譬平等皆有。第三三譬譬待緣故見。三意次第而來。雖復云有而復不見。未知定有故不見定無故不見。次一譬譬其定有。既其定有
【English Translation】 English version Next. The second pair explains the two ultimate aspects of mundane and supramundane. The lower and middle levels represent the ultimate mundane, while the upper level represents the ultimate supramundane. There are two parts to this: first, a comprehensive explanation of the three concentrations (samādhi); second, a re-explanation of the upper concentration. In the initial explanation of the three concentrations, the upper concentration is explained first, which is Buddha-nature. It is also called the 'cause of understanding' (hetupratyaya) or the 'direct cause' (adhipati). The middle concentration is ** concentration. The lower concentration is the concentration of mental activities (citta-samkhāra). Some say that the ten numbers arising together are called the 'Great Earth' encompassing five categories, namely good, evil, neutral, non-common, and defiled. The Chengshi Lun (Tattvasiddhi Śāstra) says that the arising of ten numbers is explained as ten. Or it is said that the ten abodes of the desire realm are these ten numbers. The three evil realms and the six heavens, all sentient beings have the lower. Re-explaining the supramundane refers to the commentary on the Śūraṅgama Sūtra, called the 'Heroic Samādhi' (jian xiang sanmei). 'Good man, at one time...' The third part cites evidence to answer, clarifying whether the Tathāgata observes the capacity of beings. Sometimes it is said that there is no difference between the Buddha and Buddha-nature, sometimes it is said to be different, sometimes it is said to cultivate the path, and sometimes it is said not to cultivate. For example, knowing the capacity of non-Buddhists, one should speak of 'self' or 'no-self' (etc.). The text is in two parts: first, directly citing the past to prove the present; second, further reconciling. The first part, citing the past to prove the present, is also in two parts: first, citing the past; second, proving the present. Citing the past is in three parts: first, explaining bathing; second, the non-Buddhist debate; third, the benefit to the assembly at that time. 'This Buddha-nature...' The second part proves the present, stating that Buddha-nature is 'non-self' but is spoken of as 'self'. One should not be rigidly attached to answering questions about cultivating the path. 'The Tathāgata has causes and conditions...' The second part is reconciliation. The Tathāgata is free, sometimes taking 'self' as 'no-self' and 'no-self' as 'self'. Another explanation is that in the cause, Buddha-nature is spoken of as 'no-self'; in the result, Buddha-nature is spoken of as 'self' (etc.). 'At that time, the lion...' The third part answers the fourth question above, in two parts: first, stating the question; second, directly answering. The initial statement of the question is a long speech by the Vajra (diamond) warrior. The direct answer is in two parts: first, the direct answer; second, the concluding praise. The direct answer uses seven metaphors, with three main ideas: the first three metaphors illustrate having but not seeing; the middle metaphor illustrates equality in having; the third three metaphors illustrate seeing depending on conditions. The three ideas come in sequence. Although it is said to have, it is not seen. Not knowing it is definitely there, it is not seen; not knowing it is definitely not there, it is not seen. The next metaphor illustrates that it is definitely there. Since it is definitely there
何故不見。次答須待因緣然後乃見。初三譬一一皆先譬次合。初是盲人譬。譬底下凡夫如盲故不見。色譬佛性。數人解色。有二十種。青黃赤白高下邪正方圓長短光影明闇煙雲塵霧。或加虛空為空一顯色。如眼膚翳。第二眼病譬。譬諸菩薩眼有少翳不得見色。譬諸菩薩有煩惱故不見佛性。不同前盲。合譬中先舉十地菩薩。后更舉四人。凡夫二乘十住如來。如來全見。菩薩少見。兩全不見。譬如初月下。第三譬。亦譬眾生未斷惑者不見斷惑者見。如初日月則不可見漸漸可見。佛性亦爾。本有此理。眾生煩惱不能得見。惑稍稍盡稍稍得見。文云。大悲十力等一切眾生悉有性者。舊云。當有即事未有。引下文云。破一闡提然後乃得。地人解云。真神佛性如敝帛里金。大慈大悲十力相好。此事具有為惑所覆。若除煩惱即得見之。除敝帛已即得黃金。觀師云。此二解相害。若當有此經文云。大悲十力四無所畏眾生有之。既言悉有寧得言當。若言現有如金為所覆者。夫佛性雄猛何不排惑。若執當現便是爭論。只具此理不可推當。修道乃得不可言現。彼三解偏據未會圓旨。何者。佛性非一二三。而為眾生作四門分別。或言第一義空迦毗羅城空。或言不空者。即是智慧貧藏額珠。或言亦空亦有如水酒瓶。或言非有非無名為中道。欲使因
【現代漢語翻譯】 現代漢語譯本 問：為什麼看不見（佛性）？ 答：需要等待因緣成熟才能看見。 最初的三個比喻，每一個都是先比喻后結合。第一個是盲人的比喻。比喻底下的凡夫就像盲人一樣所以看不見。（佛性）。 色（rupa，物質）比喻佛性。有些人解釋色，有二十種：青、黃、赤、白、高、下、邪、正、方、圓、長、短、光、影、明、暗、煙、云、塵、霧。或者加上虛空作為一種顯色，就像眼睛有翳障。 第二個是眼病的比喻。比喻諸菩薩的眼睛有少許翳障，不能看見色（rupa，物質）。比喻諸菩薩因為有煩惱所以看不見佛性，與前面的盲人不同。 結合比喻時，先舉出十地菩薩，然後又舉出四種人：凡夫、二乘（聲聞、緣覺）、十住菩薩、如來。如來完全看見（佛性），菩薩稍微看見（佛性），凡夫和二乘完全看不見（佛性）。譬如初月，從不可見到漸漸可見。第三個比喻也是如此，比喻眾生未斷惑者看不見，斷惑者看見。佛性也是這樣，本來就有這個道理，眾生因為煩惱不能得見，煩惱稍微減少就稍微能看見。 經文中說：『大悲、十力（dasabala，如來的十種力量）等，一切眾生都有佛性。』 舊的說法認為：『當有』，即事情還沒有發生。引用下文說：『破除一闡提（icchantika，斷善根者）之後才能得到。』 地論師解釋說：『真神佛性就像破舊的布里包裹的金子，大慈大悲、十力、相好（lakshana，佛的三十二相，八十隨形好）這些都具有，只是被迷惑所覆蓋。如果去除煩惱就能看見，就像除去破舊的布就能得到黃金。』 觀師說：『這兩種解釋互相矛盾。如果說是『當有』，那麼經文說：『大悲、十力、四無所畏（catu-vaisaradyani，佛的四種無所畏懼的自信）眾生都有。』既然說都有，怎麼能說是『當有』呢？如果說是『現有』，就像金子被覆蓋一樣，那麼佛性如此雄猛，為什麼不能排除迷惑呢？如果執著于『當現』，那就是爭論。只是具有這個道理，不能推說是『當有』，修道才能得到，不能說是『現有』。』 他們三種解釋都偏頗，沒有領會圓滿的旨意。為什麼呢？佛性不是一二三，而是為眾生作四種分別：或者說第一義空（paramartha-sunyata，勝義空），就像迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉）是空的一樣；或者說不空，那就是智慧的寶藏、額頭上的寶珠；或者說亦空亦有，就像水和酒瓶；或者說非有非無，名為中道。想要使因
【English Translation】 English version Q: Why is it not seen (Buddha-nature)? A: It must wait for the right conditions to be seen. The initial three metaphors, each one first gives the metaphor and then combines it. The first is the metaphor of the blind person. It is a metaphor that ordinary people below are like blind people, so they cannot see (Buddha-nature). Rupa (form, matter) is a metaphor for Buddha-nature. Some people interpret rupa as having twenty kinds: blue, yellow, red, white, high, low, deviant, upright, square, round, long, short, light, shadow, bright, dark, smoke, clouds, dust, fog. Or add space as a manifest color, like a film on the eye. The second is the metaphor of eye disease. It is a metaphor that the eyes of the Bodhisattvas have a slight film, and they cannot see rupa (form, matter). It is a metaphor that the Bodhisattvas cannot see Buddha-nature because they have afflictions, which is different from the previous blind person. When combining the metaphors, first mention the Ten-Ground Bodhisattvas, and then mention four kinds of people: ordinary people, Two Vehicles (Sravakas and Pratyekabuddhas), Ten-Dwelling Bodhisattvas, and Tathagatas. The Tathagatas see (Buddha-nature) completely, the Bodhisattvas see (Buddha-nature) slightly, and ordinary people and the Two Vehicles do not see (Buddha-nature) at all. It is like the new moon, from invisible to gradually visible. The third metaphor is also like this, it is a metaphor that those who have not cut off delusions cannot see, and those who have cut off delusions see. Buddha-nature is also like this, originally there is this principle, sentient beings cannot see because of afflictions, and they can see slightly as afflictions are slightly reduced. The sutra says: 'Great compassion, the Ten Powers (dasabala, the ten powers of the Tathagata), etc., all sentient beings have Buddha-nature.' The old saying believes: 'Will have', that is, the matter has not yet happened. Quoting the following text says: 'After breaking the icchantika (icchantika, those who have cut off the roots of goodness) can it be obtained.' The Dilun master explains: 'True divine Buddha-nature is like gold wrapped in old cloth, great compassion, the Ten Powers, the lakshanas (lakshana, the thirty-two marks and eighty minor characteristics of the Buddha) these are all possessed, but they are covered by delusion. If you remove the afflictions, you can see it, just like removing the old cloth to get gold.' The Guanshi says: 'These two explanations contradict each other. If it is said to be 'will have', then the sutra says: 'Great compassion, the Ten Powers, the Four Fearlessnesses (catu-vaisaradyani, the Buddha's four kinds of fearless confidence) all sentient beings have.' Since it is said that all have, how can it be said to be 'will have'? If it is said to be 'existing now', like gold being covered, then Buddha-nature is so majestic, why can't it eliminate delusion? If you cling to 'will manifest', then that is arguing. Only possessing this principle, it cannot be inferred as 'will have', cultivation can be obtained, it cannot be said to be 'existing now'.' Their three explanations are all biased and have not understood the complete meaning. Why? Buddha-nature is not one, two, or three, but makes four distinctions for sentient beings: either it is said that the ultimate emptiness (paramartha-sunyata, emptiness of ultimate meaning), just like Kapilavastu (Kapilavastu, the hometown of Sakyamuni Buddha) is empty; or it is said that it is not empty, that is the treasure of wisdom, the jewel on the forehead; or it is said that it is both empty and existent, like water and a wine bottle; or it is said that it is neither existent nor non-existent, called the Middle Way. Wanting to make the cause
四悟于不四。舍執四以求通。論人指當此執則無。地人或覆此執即有。觀師所說。此執亦有亦無門。今明。佛性如王見象。眾師所睹全同盲觸(云云)。合最後譬中。言三種破煩惱者。舊有二解。一云。二國煩惱見思二。或是界內穢土煩惱。習氣是兩國中間凈土煩惱。無明是界外煩惱。七地菩薩斷二國中間煩惱。莊嚴所用。二解云。見諦為一煩惱。思惟為二煩惱。習氣是三煩惱。無明元品品數與習氣是同。故不別說。初地至三地斷見諦。四地至六地斷思惟。七八地者並斷習氣無明。此是開善解。又一師難此二解。文云三種破煩惱竟不出破煩惱。意但出三種名與。經乖較若論。破意應如。釋論三觀。治三種病亦如瓔珞本業。從假入空名二諦觀。從空入假名平等觀。二觀為方便。得入中道第一義諦觀。用是三觀能破煩惱。又世諦破性病。真諦破假病。此二諦但說伏為斷。若非真非有即是中道觀。雙除性假二病名斷煩惱。今明。是義不然。前二解乖經。觀師破其違經。今難其義僻。若三種破煩惱已見佛性。破見思穢土煩惱。及破中間凈土煩惱。為見性不見性。若見性者。二乘之人亦破見思。何故不見。若不見性與經相違。開善云。破見為一。破思為二。須陀洹人乃至四果。悉破見思。為見性不。若見性者無有此義。若不見者
【現代漢語翻譯】 現代漢語譯本： 四悟于不四，捨棄對『四』的執著以求得融會貫通。如果討論人指，當執著於此『四』時，則什麼也得不到；如果以『地人』來涵蓋，執著於此『四』時，則有所得。觀察智顗大師所說，這種執著亦有亦無。現在闡明，佛性就像國王觀看大象，眾位老師所見完全如同盲人摸象（此處省略具體內容）。 結合最後的比喻，說到三種破除煩惱的方法，舊時有兩種解釋。一種說法是：『二國』煩惱指的是見惑和思惑，或者說是界內的穢土煩惱；習氣是兩國中間凈土的煩惱；無明是界外的煩惱。七地菩薩斷除兩國中間的煩惱，用以莊嚴自身。另一種解釋是：見諦是一種煩惱，思惟是第二種煩惱，習氣是第三種煩惱。無明的根本品數與習氣相同，所以不單獨說明。初地到三地斷除見諦，四地到六地斷除思惟，七地和八地則斷除習氣和無明。這是開善寺的解釋。 又有一位法師反駁這兩種解釋，認為經文中說『三種破煩惱』，卻沒有說破除的是什麼煩惱，只是提出了三種名稱，與經文的意義相悖。如果論及破除煩惱的意義，應該像《釋論》中的三觀，治理三種病癥也像《瓔珞本業經》。從假入空稱為二諦觀，從空入假稱為平等觀，這兩種觀是方便，得以進入中道第一義諦觀。運用這三種觀可以破除煩惱。又，世諦破除『性』的病癥，真諦破除『假』的病癥，這兩種諦只是說『伏』，而不是說『斷』。如果既非真也非有，那就是中道觀，同時去除『性』和『假』兩種病癥，才叫做斷除煩惱。 現在闡明，這種說法是不對的。前兩種解釋違背了經文，智顗大師反駁他們違背經文，現在反駁他的義理偏頗。如果說三種破煩惱已經見到佛性，那麼破除見思惑（穢土煩惱）以及破除中間凈土的煩惱，是爲了見性還是不見性？如果見性，那麼二乘之人也破除了見思惑，為什麼沒有見到佛性？如果不見性，就與經文相違背。開善寺說，破除見惑是一種，破除思惑是第二種，須陀洹（Srotapanna，入流果）乃至四果阿羅漢（Arhat，無學）都破除了見思惑，是見性還是不見性？如果見性，就沒有這種說法；如果不見性，那麼...
【English Translation】 English version: 'Four' is understood by not being attached to 'four'. Abandoning attachment to 'four' is to seek thorough understanding. If discussing the 'finger pointing' (referring to teachings), when attached to this 'four', nothing is gained. If encompassing with 'earthly beings', when attached to this 'four', something is gained. Observing what Master Zhiyi (智顗大師) said, this attachment is both existent and non-existent. Now clarifying, Buddha-nature is like a king viewing an elephant, what the various teachers see is entirely like blind men touching an elephant (details omitted here). Combining the final analogy, speaking of the three methods of destroying afflictions, there are two old interpretations. One explanation is: 'Two countries' afflictions refer to the afflictions of views and thoughts (見惑 and 思惑), or the afflictions of the impure land within the realms; habitual tendencies (習氣) are the afflictions of the pure land in between the two countries; ignorance (無明) is the affliction beyond the realms. Bodhisattvas of the seventh ground eradicate the afflictions in between the two countries, using it to adorn themselves. Another explanation is: seeing the truth (見諦) is one affliction, thinking (思惟) is the second affliction, habitual tendencies (習氣) are the third affliction. The fundamental categories of ignorance (無明) are the same in number as habitual tendencies, so it is not explained separately. From the first to the third ground, seeing the truth is eradicated; from the fourth to the sixth ground, thinking is eradicated; the seventh and eighth grounds eradicate habitual tendencies and ignorance. This is the interpretation of Kaisan Temple (開善寺). Furthermore, one Dharma master refuted these two explanations, arguing that the text says 'three methods of destroying afflictions' but does not say what afflictions are being destroyed, only presenting three names, which contradicts the meaning of the sutra. If discussing the meaning of destroying afflictions, it should be like the three contemplations in the Shilun (釋論), and curing the three illnesses is like the Yingluo Benye Jing (瓔珞本業經). Entering emptiness from the provisional is called the two truths contemplation (二諦觀), entering the provisional from emptiness is called the equal contemplation (平等觀), these two contemplations are expedient means to enter the contemplation of the ultimate truth of the middle way (中道第一義諦觀). Using these three contemplations can destroy afflictions. Furthermore, the worldly truth destroys the illness of 'nature' (性), the ultimate truth destroys the illness of 'provisionality' (假), these two truths only speak of 'subduing' (伏), not 'eradicating' (斷). If it is neither true nor existent, then it is the middle way contemplation, simultaneously removing the two illnesses of 'nature' and 'provisionality', which is called eradicating afflictions. Now clarifying, this explanation is incorrect. The previous two explanations contradict the sutra, Master Zhiyi refuted their contradiction of the sutra, now refuting his doctrinal bias. If the three methods of destroying afflictions have already seen Buddha-nature, then destroying the afflictions of views and thoughts (the afflictions of the impure land) and destroying the afflictions of the pure land in between, is it for seeing nature or not seeing nature? If seeing nature, then people of the two vehicles (二乘) also destroy the afflictions of views and thoughts, why have they not seen Buddha-nature? If not seeing nature, it contradicts the sutra. Kaisan Temple says that destroying the afflictions of views is one, destroying the afflictions of thoughts is the second, Srotapanna (須陀洹) up to the fourth fruit Arhat (四果阿羅漢) all destroy the afflictions of views and thoughts, is it seeing nature or not seeing nature? If seeing nature, there is no such statement; if not seeing nature, then...
與經相違。又二諦觀平等觀。皆是方便。不入中道亦不見性。復與經違。世諦破性。真諦破假。是伏非斷。又不見性此亦違經。唯非真俗斷煩惱者。乃得見性。雖唱三種破煩惱名。二種破者則不見性。唯一種破得見。經稱三種破于煩惱皆見佛性。若一種破見二破不見者。寧得相應。今明。七地修方便。八地道觀雙流。破無明見佛性者。此以別接通。是一種破煩惱得見佛性。若入理般若名為住。破四住惑出生功德名十行。破塵沙惑未見佛性。十回向伏無明。登地破無明見佛性。此是別教次第破惑。又是一種。破煩惱見佛性。若圓觀法界煩惱即菩提。初法心時便成正覺。入銅輪位。登初住時破無明見佛性。三種破惑其義炳然。而皆見性。與經文會。諸德寧知。又一空一切空三諦皆空。此觀破五住惑能見佛性。又一假一切假三諦皆假。此觀亦破五住惑能見佛性。又一中一切中三諦皆中。此觀亦破五住惑能見佛性。如此三種。數之與義正與經合。諸德亦未能知。前三種破惑是就別意。后三種觀是約圓意。善男子十二因緣下。二有一譬。譬平等皆有。先譬后合。前譬就外。今譬就內。即為四。一唱等有。二出因緣體。三明有具不具。四結等有。初明平等皆有。而言亦內亦外者。此唯在人非謂外物。心則為內色則為外。具有色心故
【現代漢語翻譯】 現代漢語譯本：與佛經的教義相違背。而且，二諦觀（Satya-dvaya-darshana，兩種真理的觀察）和平等觀（Samatā-darshana，平等性的觀察）都只是方便法門，不能契入中道（Madhyamā-pratipadā，不落兩邊的中正之道），也無法證見自性（Svabhāva，事物本來的性質）。這又與佛經相違背。世俗諦（Saṃvṛti-satya，相對的真理）破除的是自性，真諦（Paramārtha-satya，絕對的真理）破除的是虛假，這只是降伏煩惱而非斷除煩惱。而且，不能證見自性，這也與佛經相違背。只有那些通過非真非俗的方式斷除煩惱的人，才能證見自性。雖然宣揚三種破除煩惱的名稱，但通過其中兩種方式破除煩惱的人，是不能證見自性的，只有通過一種方式破除煩惱才能證見自性。佛經中說，通過三種方式破除煩惱都能證見佛性。如果說通過一種方式破除煩惱能證見，而通過兩種方式破除煩惱不能證見，這怎麼能相應呢？ 現在闡明，七地菩薩修習方便法門，八地菩薩的道觀（Mārga-darshana，修道的觀察）與智慧雙管齊下，破除無明（Avidyā，對事物真相的迷惑）而證見佛性，這是以別教（Pṛthag-buddhayāna，獨特的教法）接引通教（Sādhāraṇa-buddhayāna，共通的教法），是一種破除煩惱而證見佛性的方式。如果進入理般若（Prajñā，智慧）的境界，就稱為住（Vihāra，安住），破除四住惑（Caturvidha-kleśa-āvaraṇa，四種煩惱的障礙）而生出功德，稱為十行（Daśa-caryā，十種修行），破除塵沙惑（Rajaḥ-kleśa，如塵沙般眾多的煩惱）但尚未證見佛性，十回向（Daśa-pariṇāmanā，十種迴向）是降伏無明，登地（Bhūmi，菩薩的階位）時破除無明而證見佛性，這是別教次第破除迷惑的方式。又有一種，破除煩惱而證見佛性。如果以圓頓的觀點來看，法界（Dharmadhātu，諸法所依之處）的煩惱即是菩提（Bodhi，覺悟），在初發心時便成就正覺（Samyak-saṃbodhi，正確的覺悟），進入銅輪位（銅輪王的地位），登初住（Prathama-bhūmi，初地）時破除無明而證見佛性。這三種破除迷惑的方式，其意義非常明顯，而且都能證見自性，與經文相符。各位賢德難道不知道嗎？ 又，一空一切空，三諦（Trisatya，三種真理，即空諦、假諦、中諦）皆空，這種觀法破除五住惑（Pañca-kleśa-āvaraṇa，五種煩惱的障礙）能證見佛性。又，一假一切假，三諦皆假，這種觀法也能破除五住惑而證見佛性。又，一中一切中，三諦皆中，這種觀法也能破除五住惑而證見佛性。像這三種情況，數量和意義都與佛經相合。各位賢德還是未能理解。前面三種破除迷惑的方式是就別教的意義而言，後面三種觀法是約圓教的意義而言。善男子，在十二因緣（Dvādaśāṅga-pratītyasamutpāda，十二種緣起）的闡述之後，有兩種譬喻，譬喻平等皆有。先作譬喻，後作總結。前面的譬喻是就外在而言，現在的譬喻是就內在而言，總共有四點：一是宣揚平等皆有，二是闡述因緣的本體，三是說明具有或不具有，四是總結平等皆有。首先說明平等皆有，而說『亦內亦外』，這只是就人而言，不是指外在的事物。心是內在的，色是外在的，人同時具有色和心。
【English Translation】 English version: It contradicts the teachings of the sutras. Moreover, both the Two Truths View (Satya-dvaya-darshana, the observation of two kinds of truth) and the Equality View (Samatā-darshana, the observation of equality) are merely expedient means, unable to enter the Middle Way (Madhyamā-pratipadā, the path of not falling into extremes) or realize one's own nature (Svabhāva, the inherent nature of things). This again contradicts the sutras. The Conventional Truth (Saṃvṛti-satya, relative truth) breaks down inherent nature, and the Ultimate Truth (Paramārtha-satya, absolute truth) breaks down falsity; this is subduing afflictions, not eradicating them. Furthermore, not realizing one's own nature also contradicts the sutras. Only those who eradicate afflictions through a non-true, non-conventional means can realize their own nature. Although three names for breaking down afflictions are proclaimed, those who break down afflictions through two of these means cannot realize their own nature; only those who break down afflictions through one means can realize their own nature. The sutras state that all three means of breaking down afflictions lead to the realization of Buddha-nature. If one means of breaking down afflictions leads to realization, while two means do not, how can this be consistent? Now, I will explain that Bodhisattvas on the Seventh Ground cultivate expedient means, while those on the Eighth Ground have both the Path View (Mārga-darshana, the observation of the path) and wisdom flowing together, breaking down ignorance (Avidyā, delusion about the true nature of things) and realizing Buddha-nature. This is using the Distinct Teaching (Pṛthag-buddhayāna, unique teachings) to connect with the Common Teaching (Sādhāraṇa-buddhayāna, common teachings), which is one means of breaking down afflictions and realizing Buddha-nature. Entering the realm of Principle Wisdom (Prajñā, wisdom) is called abiding (Vihāra, dwelling), breaking down the Four Abodes of Afflictions (Caturvidha-kleśa-āvaraṇa, four kinds of afflictive obstructions) and generating merit is called the Ten Practices (Daśa-caryā, ten kinds of practice), breaking down afflictions like dust and sand (Rajaḥ-kleśa, afflictions as numerous as dust and sand) but not yet realizing Buddha-nature, the Ten Dedications (Daśa-pariṇāmanā, ten kinds of dedication) subdue ignorance, and ascending the Grounds (Bhūmi, bodhisattva stages) breaks down ignorance and realizes Buddha-nature. This is the Distinct Teaching's gradual method of breaking down delusions. There is also one means of breaking down afflictions and realizing Buddha-nature. If viewed from the perspective of Perfect and Sudden Enlightenment, the afflictions of the Dharma Realm (Dharmadhātu, the realm of all phenomena) are identical to enlightenment (Bodhi, awakening), and one attains perfect enlightenment (Samyak-saṃbodhi, correct enlightenment) at the initial arising of the mind, entering the position of the Copper Wheel King, and realizing Buddha-nature upon ascending to the First Abode (Prathama-bhūmi, the first ground). These three means of breaking down delusions are clear in their meaning, and all lead to the realization of one's own nature, which is consistent with the sutras. Are you virtuous ones unaware of this? Furthermore, one emptiness is all emptiness, and all three truths (Trisatya, three truths: emptiness, provisional existence, and the middle way) are empty. This view breaks down the Five Abodes of Afflictions (Pañca-kleśa-āvaraṇa, five kinds of afflictive obstructions) and enables the realization of Buddha-nature. Also, one provisional existence is all provisional existence, and all three truths are provisionally existent. This view also breaks down the Five Abodes of Afflictions and enables the realization of Buddha-nature. Also, one middle way is all middle way, and all three truths are the middle way. This view also breaks down the Five Abodes of Afflictions and enables the realization of Buddha-nature. In these three cases, the number and meaning are consistent with the sutras. You virtuous ones still fail to understand. The previous three means of breaking down delusions are in terms of the Distinct Teaching, while the latter three views are in terms of the Perfect Teaching. Good son, after the explanation of the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda, twelve links of dependent arising), there are two analogies, which illustrate that equality exists in all things. First, an analogy is made, and then a conclusion is drawn. The previous analogy is in terms of the external, while the current analogy is in terms of the internal, making a total of four points: first, proclaiming that equality exists in all things; second, explaining the essence of dependent origination; third, clarifying whether something is complete or incomplete; and fourth, concluding that equality exists in all things. First, it is explained that equality exists in all things, and it is said 'both internal and external,' which refers only to people, not to external objects. The mind is internal, and form is external, and people possess both form and mind.
云內外。又云。在胎為內出胎為外。私謂。文中自云內外貪求及為內外事。然此文中。非謂以十二緣而為觀境。但取十二以為佛性。例如十二緣支支別辨。為令眾生識於三世輪迴之相。豈可無明之時唯有無明。故知乃至老死常具十二。故下合云佛性亦爾。豈可在眾生時唯是眾生。況一切眾生。一一無不念念具足。十界百界依正因緣。故界界中無非佛性。故內外之言意兼多義。何等十二下。二出因緣體具解十二支。過去具有因果。何以取二因而不取果。然過去之果自酬前因。是故不取。是則二因生今五果。取今三因生后二果。識支二解。一云。初受胎七日為識。爾時有色色未顯現。識義已顯故受識名。二云。但取托胎初念。雖即有色色乃未足。而名識者。識是報主是故言識。亦至第二念即是色支。此解稍勝。入胎五分釋第四名色支。亦云五胞。二手二腳及頭。四根未具者。但有身意。未有眼耳鼻舌。言名色者二解。一云。色陰是色四陰名名。二云。只此色與眾生之名。故言名色。次具足四根。即第五支既具四根。六根都具故言六入。從此已去有粗細相生。若細相生。即是胎內識心。未有想受。若粗相生。即是初出胎時。未能捉火觸毒。如一兩月小兒未別苦樂。下第六觸支。若細生相是胎內想心未知苦樂。若粗相生。即一
【現代漢語翻譯】 現代漢語譯本 云內外。又說，在胎中為內，出胎為外。我個人認為，文中所說的內外貪求以及爲了內外之事，並非指以十二因緣作為觀想的境界，而是僅僅取十二因緣作為佛性。例如，將十二因緣的每一支分別辨析，是爲了讓眾生認識到三世輪迴的相狀。難道無明的時候就只有無明嗎？因此可知，乃至老死，常常具足十二因緣。所以下文才會說佛性也是如此，難道在眾生的時候就只是眾生嗎？更何況一切眾生，沒有一個不是念念具足十法界、百法界的依報和正報的因緣。所以在每一個法界中，沒有不是佛性的。所以內外之言，意兼多義。 『何等十二』以下，第二部分解釋因緣的體性具足十二支。過去具有因和果，為什麼只取二因而不取果呢？因為過去的果報已經酬償了之前的因，所以不取。這樣，過去的二因產生現在的五果，取現在的三因產生未來的二果。 識支有兩種解釋。一種說法是，初次受胎的七日為識（vijñāna，了別作用）。那時（原文如此，可能為脫字）未顯現，但識的意義已經顯現，所以稱為識。另一種說法是，只取托胎的最初一念。雖然立即有（原文如此，可能為脫字）但還不足夠，而稱為識的原因是，識是報應的主體，所以稱為識。也直到第二念才是色支（rūpa，物質）。這種解釋稍勝一籌。 入胎五分解釋第四支名色（nāmarūpa，精神和物質）。也說是五胞，即兩隻手、兩隻腳和頭。四根（眼、耳、鼻、舌）未具足時，只有身和意，沒有眼耳鼻舌。說名色的有兩種解釋。一種說法是，色陰是色，四陰是名。另一種說法是，僅僅是這個色與眾生的名稱，所以說名色。接下來具足四根，即第五支。既然具足四根，六根（眼、耳、鼻、舌、身、意）都具足了，所以說六入（ṣaḍāyatana，六種感覺器官）。從這以後有粗細相生。如果細相生，就是胎內的識心，還沒有想受。如果粗相生，就是初次出胎的時候，不能捉火觸毒，像一兩個月的小孩不能分辨苦樂。下文第六觸支（sparśa，接觸）。如果細相生，是胎內的想心，不知道苦樂。如果粗相生，就是一
【English Translation】 English version Regarding 'inside' and 'outside'. It is also said that being in the womb is 'inside' and being born is 'outside'. I personally believe that the 'inside and outside' greed mentioned in the text, as well as doing things for 'inside and outside' matters, does not refer to using the twelve links of dependent origination as objects of contemplation. It merely takes the twelve links as Buddha-nature. For example, analyzing each of the twelve links separately is to enable sentient beings to recognize the aspects of the cycle of rebirth in the three periods of time. Could it be that only ignorance exists at the time of ignorance? Therefore, it can be known that even until old age and death, the twelve links are always complete. Therefore, the following passage says that Buddha-nature is also like this. Could it be that one is only a sentient being when one is a sentient being? Moreover, every sentient being, without exception, fully possesses the causes and conditions of the ten realms and the hundred realms in every thought. Therefore, in every realm, there is nothing that is not Buddha-nature. Therefore, the words 'inside and outside' have multiple meanings. Below 'What are the twelve', the second part explains that the nature of dependent origination fully possesses the twelve links. The past has both cause and effect. Why take the two causes but not the effect? Because the past effect has already repaid the previous cause, therefore it is not taken. Thus, the two causes of the past produce the five effects of the present. Taking the three causes of the present produces the two effects of the future. There are two explanations for the link of consciousness (vijñāna). One explanation is that the first seven days of conception are consciousness. At that time, ** (original text, possibly a missing character) has not yet manifested, but the meaning of consciousness has already manifested, so it is called consciousness. Another explanation is that only the first thought of conception is taken. Although there is immediately ** (original text, possibly a missing character), it is not enough, and the reason it is called consciousness is that consciousness is the master of retribution, so it is called consciousness. Also, the second thought is the link of form (rūpa). This explanation is slightly better. The five divisions of entering the womb explain the fourth link, name and form (nāmarūpa). It is also said to be the five buds, namely the two hands, two feet, and head. When the four roots (eyes, ears, nose, tongue) are not complete, there are only body and mind, without eyes, ears, nose, and tongue. There are two explanations for saying name and form. One explanation is that the form aggregate is form, and the four aggregates are name. Another explanation is that it is simply this form and the name of sentient beings, so it is called name and form. Next, the four roots are complete, which is the fifth link. Since the four roots are complete, the six roots (eyes, ears, nose, tongue, body, mind) are all complete, so it is called the six entrances (ṣaḍāyatana). From this point on, there is the arising of coarse and subtle aspects. If the subtle aspect arises, it is the consciousness-mind within the womb, which does not yet have thought and feeling. If the coarse aspect arises, it is the time of first birth, unable to grasp fire or touch poison, like a one or two-month-old baby unable to distinguish between bitterness and pleasure. Below is the sixth link, contact (sparśa). If the subtle aspect arises, it is the thought-mind within the womb, not knowing bitterness or pleasure. If the coarse aspect arises, it is one
兩歲已能捉火觸毒而未有所知。手內有物未辨貴賤。染習一愛第七受支。五果之後若細相生。即胎內受心。言一愛者。於一樂緣而生想著。若粗相生。即三四歲但知食愛未知五欲。習近五欲。第八愛支。即三因之初。若細相生。即胎內行心之初。就行心為三。初名愛中名取后名有。若粗相生。即八九歲稍知欲愛。內外貪求第九支。即十餘歲稍復長大。轉能貪求行中稍增。為內外事下。第十支起即十餘歲身成長大盡屬百年。現在世識下。第十一支。即未來二果之初。還同現在識支時節。即初托胎一念。現在名色下。第十二支。還同現在名色等時。即未來老死支。識名色六入等。並是未來二果。未來二果還是現在識名。色六入等。但轉名名之。三具不具中。約色界言無三受者。二解。一云。於三受中不具苦受故言無三。亦無苦受家想故言無三種觸。亦無苦受家行故言無三種愛。若色無色不具十二。云何文云亦得名為具足十二。然歌羅邏死及色無色界生。雖復不具十二而苦輪未息。往還三界終具十二。二解。據第四禪至無色界。無復苦樂。亦無中容之舍。故言無三受。無色既無色不具十二。以定得故下。第四總結。皆具十二。既未息苦輪始終長望。故云皆具。佛性亦爾。第二合譬。六道四生皆有十二。譬諸眾生等有佛性。雪
【現代漢語翻譯】 現代漢語譯本 兩歲時，（幼兒）已經能夠觸控火焰和毒物，但還沒有任何意識。（幼兒）手中拿著東西，還不能分辨貴賤。染上習氣和愛慾，這是十二因緣中的第七支——受。（受）在五根（眼、耳、鼻、舌、身）之後，如果細微地產生，那就是在胎內接受心識。所說的一愛，是指對於一種快樂的因緣而產生執著。如果粗略地產生，那就是三四歲時，只知道食物的愛，還不知道五欲（色、聲、香、味、觸）。 逐漸接近五欲，這是十二因緣中的第八支——愛，也就是三因（過去因、現在因、未來因）的開始。如果細微地產生，那就是在胎內產生行心的開始。就『行心』來說，可以分為三個階段：最初名為愛，中間名為取，最後名為有。如果粗略地產生，那就是八九歲時，稍微知道欲愛，在內外貪求，這是十二因緣中的第九支——取。到了十多歲，身體稍微長大，更加能夠貪求，行為中的貪慾稍微增加，爲了內外的事情奔波，這是十二因緣中的第十支——有。到了十多歲，身體成長長大，完全屬於百年壽命的範疇，現在世的識（viññāṇa）開始運作，這是十二因緣中的第十一支——生，也就是未來二果（來世的受和愛）的開始，和現在識支的時節相同，也就是最初托胎的一念。現在的名色（nāmarūpa）開始運作，這是十二因緣中的第十二支——老死，和現在的名色等時相同，也就是未來的老死支。識、名色、六入（saḷāyatana）等，都是未來的二果。未來的二果還是現在的識、名色、六入等，只是轉變名稱而已。 關於三受（苦受、樂受、舍受）是否具足的問題，根據**的說法，沒有三受，有兩種解釋。第一種解釋是說，在三受中不具足苦受，所以說沒有三受。也沒有苦受的家想（對苦受的執著），所以說沒有三種觸（順觸、逆觸、非順非逆觸）。也沒有苦受的家行（導致苦受的行為），所以說沒有三種愛（欲愛、有愛、無有愛）。如果色界（rūpadhātu）和無色界（arūpadhātu）不具足十二因緣，為什麼經文中說也可以稱為具足十二因緣呢？然而，歌羅邏（kalala，受精卵）死亡以及在色界和無色界中出生，雖然不具足十二因緣，但是苦輪（dukkha-cakka）沒有停止，往返於三界（kāmadhātu, rūpadhātu, arūpadhātu），最終還是會具足十二因緣。 第二種解釋是說，根據第四禪（catuttha jhāna）到無想天（asaññasatta），沒有苦受和樂受，也沒有中庸的舍受，所以說沒有三受。無色界既然沒有色法，就不具足十二因緣。因為通過禪定而獲得（解脫）。第四，總結，都具足十二因緣。既然沒有停止苦輪，始終長久地期望（解脫），所以說都具足。佛性（buddhatā）也是如此。第二，合譬，六道（gati）四生（yonī）都有十二因緣，譬如眾生等都有佛性。 雪
【English Translation】 English version At the age of two, (a child) can already touch fire and poison without any awareness. Holding things in their hands, they cannot yet distinguish between the valuable and the worthless. Becoming accustomed to habits and desires, this is the seventh link in the twelve links of dependent origination – Feeling (vedanā). After the five faculties (eye, ear, nose, tongue, body), if it arises subtly, it is the acceptance of consciousness within the womb. The 'one love' refers to attachment arising from a pleasurable condition. If it arises coarsely, it is at the age of three or four, knowing only the love of food, not yet knowing the five desires (form, sound, smell, taste, touch). Gradually approaching the five desires, this is the eighth link in the twelve links of dependent origination – Craving (taṇhā), which is the beginning of the three causes (past cause, present cause, future cause). If it arises subtly, it is the beginning of the activity of mind within the womb. Regarding 'activity of mind,' it can be divided into three stages: initially called love, in the middle called grasping, and finally called becoming. If it arises coarsely, it is at the age of eight or nine, slightly knowing sensual desire, seeking internally and externally, this is the ninth link in the twelve links of dependent origination – Grasping (upādāna). By the age of ten or more, the body grows slightly larger, and one is even more able to crave, the greed in behavior slightly increases, busying oneself with internal and external affairs, this is the tenth link – Becoming (bhava). At the age of ten or more, the body grows large, completely belonging to the scope of a hundred years of life, the consciousness (viññāṇa) of the present life begins to operate, this is the eleventh link – Birth (jāti), which is the beginning of the two future fruits (feeling and craving in the next life), the same as the time of the present consciousness link, which is the initial thought of conception. The present name and form (nāmarūpa) begin to operate, this is the twelfth link – Old age and death (jarā-maraṇa), the same as the present time of name and form, which is the future link of old age and death. Consciousness, name and form, the six sense bases (saḷāyatana), etc., are all future two fruits. The future two fruits are still the present consciousness, name and form, the six sense bases, etc., only changing the name. Regarding the question of whether the three feelings (painful feeling, pleasant feeling, neutral feeling) are complete, according to **'s statement, there are no three feelings, there are two explanations. The first explanation is that among the three feelings, painful feeling is not complete, so it is said that there are no three feelings. There is also no family thought of painful feeling (attachment to painful feeling), so it is said that there are no three kinds of contact (favorable contact, unfavorable contact, neither favorable nor unfavorable contact). There is also no family practice of painful feeling (behavior that leads to painful feeling), so it is said that there are no three kinds of love (sensual love, existence love, non-existence love). If the Form Realm (rūpadhātu) and the Formless Realm (arūpadhātu) do not have the twelve links complete, why does the scripture say that they can also be called complete with the twelve links? However, the death of the kalala (embryo) and birth in the Form Realm and the Formless Realm, although not complete with the twelve links, the wheel of suffering (dukkha-cakka) has not stopped, going back and forth in the three realms (kāmadhātu, rūpadhātu, arūpadhātu), will eventually be complete with the twelve links. The second explanation is that, according to the Fourth Jhāna (catuttha jhāna) to the Realm of Non-Perception (asaññasatta), there is no painful feeling and pleasant feeling, and there is no neutral feeling of equanimity, so it is said that there are no three feelings. Since the Formless Realm has no form, it does not have the twelve links complete. Because it is obtained through meditation. Fourth, in conclusion, all are complete with the twelve links. Since the wheel of suffering has not stopped, and one always hopes for (liberation), it is said that all are complete. Buddhahood (buddhatā) is also like this. Second, an analogy, the six realms (gati) and four births (yonī) all have the twelve links, just as sentient beings all have Buddhahood. Snow
山有草下。第三三譬明待緣方見。即為三。初文譬合。閤中二。先正合。次明理。明理又三。初唱九章門。門門有三句。合二十七句。第二解釋。釋中長出三事非章。所列合三十六句。后兩善男子是第三總結(云云)。第二舉黑鐵譬。第三舉種子譬。前二譬皆先譬后合。后譬無合文。是大涅槃下。第二結嘆如文。爾時師子下。答第五問。先騰上兩問。後作兩答以答前問。答文為二。初唱十章。后解釋其八。是八大人覺屬自行。后兩章是化他。八覺是小乘名教。云何是菩薩行。一解云。法門無定在大即大。二解云。只八大人自行為小。復有化他故得是大。今明。以大涅槃心修即異小乘。師子吼下。第二解釋十法有五番。初番有問答。答但以少欲知足共為一解。以義相帶故。餘者各解。就初釋少欲知足複數番。初約善惡共解。後有少欲下。約小大共解。文為四句。初句少欲是須陀洹。前云少欲知足為善。今釋不少欲不知足為善。法華云。得少便為足。自保守小謂是為足。今釋少欲是須陀洹。知足是中乘。皆是保非為極少欲知足。即知四果最極。對菩薩不少欲不知足。菩薩上求佛果無窮故不知足。下化無窮復不知足。余如文。第八釋解脫。即是無上涅槃者。二解。靈味。令正翻涅槃為解脫。此明涅槃與解脫異。開善云。涅槃
翻滅度。解脫翻無累。觀師云。涅槃與解脫同是斷德。因滅煩惱故得解脫。得解脫故得大涅槃。即是不異。又云。四暴河者。即前三漏長有見暴河。即通覽三界見為見暴河。複次出家之人下。第二番約出家人釋十法。但有八文。前合少欲知足。后但釋解脫。不明涅槃是故略耳。四樂者。大樂即出家人樂。應是戒樂。寂靜即禪定樂。永滅即智慧斷惑樂。畢竟即菩薩樂。四精進即四正勤。複次菩薩下。第三番據菩薩釋十法。但有九者。菩薩以涅槃心修故不說之。隨順天行為正定者。此明天行以定為體。今寄一併。若正定隨順天行。天行遂以定為體。應身隨順眾生。眾生應以應身為體。今明。天行是理。以理為本故言正定。複次夫少欲者下。第四番解十法。文亦可解。八解脫為正定者。數人云。八解脫以定為體。論人。八解脫以慧為體。私云。皆不爾(云云)。複次善男子下。第五番。但解九。五種樂者。河西云。一因樂。受樂。斷樂。遠離樂。菩薩樂。因樂者。因內外緣得樂。受樂者。從內外緣身得增長。心得安隱名為受樂。修習聖道斷除諸受。令道增長名斷受樂。永離煩惱身心無患。名遠離樂。以常樂故名菩薩樂。五樂皆從淺至深。出菩薩地經。善男子如汝所言下。答第六問。先牒問后正答。答為二。先答后勸。初答又
【現代漢語翻譯】 現代漢語譯本 翻滅度（Nirvana，涅槃）。解脫翻無累（無煩惱的束縛）。觀師（觀世音菩薩）說：『涅槃與解脫，同樣是斷德（斷除煩惱的功德）。因為滅除煩惱，所以得到解脫。得到解脫，所以得到大涅槃。這二者並沒有不同。』又說：『四暴河（Four Floods）者，就是前面的三種漏（三漏：欲漏、有漏、無明漏）加上有見暴河。總覽三界，以見解為見暴河。』 其次，『出家之人下』，第二番是針對出家人解釋十法（十種修行方法），但只有八條。前面合併了少欲和知足，後面只解釋了解脫，沒有說明涅槃，所以內容有所省略。四樂（Four Kinds of Happiness）者，大樂就是出家人的快樂，應該是戒樂（持戒的快樂）。寂靜就是禪定樂（禪定的快樂）。永滅就是智慧斷惑樂（用智慧斷除迷惑的快樂）。畢竟就是菩薩樂（菩薩的快樂）。四精進就是四正勤（四種正確的精進）。 其次，『菩薩下』，第三番是根據菩薩來解釋十法，但只有九條。菩薩以涅槃心修行，所以沒有說涅槃。『隨順天行為正定者』，這裡說明天行（自然的執行規律）以定（禪定）為本體。現在暫且放在一起討論。如果正定隨順天行，天行就以定為本體。應身（菩薩的化身）隨順眾生，眾生就應該以應身為本體。現在說明，天行是理（真理），以理為根本，所以說是正定。 其次，『夫少欲者下』，第四番解釋十法，文義也可以理解。『八解脫為正定者』，有些人說，八解脫以定為本體。論師說，八解脫以慧為本體。我個人認為，都不對（云云）。 其次，『善男子下』，第五番，只解釋了九條。五種樂（Five Kinds of Happiness）者，河西（指河西地區的僧人）說：『一是因樂（由因產生的快樂），受樂（感受的快樂），斷樂（斷除煩惱的快樂），遠離樂（遠離煩惱的快樂），菩薩樂（菩薩的快樂）。』因樂，因為內外因緣而得到快樂。受樂，從內外因緣身體得到增長，內心得到安穩，名為受樂。修習聖道，斷除各種感受，使道增長，名為斷受樂。永遠離開煩惱，身心沒有憂患，名為遠離樂。因為常樂我凈，所以名為菩薩樂。五種樂由淺入深，出自《菩薩地經》。 『善男子，如汝所言下』，回答第六個問題。先引述問題，然後正面回答。回答分為兩部分，先回答，后勸勉。先回答。
【English Translation】 English version Nirvana (Fan Miedu) means extinction. Liberation (Jietuo) means freedom from burdens. Master Guan (Guanshiyin Bodhisattva) said: 'Nirvana and liberation are both virtues of cessation (cessation of afflictions). Because of extinguishing afflictions, one attains liberation. Because of attaining liberation, one attains great Nirvana. These two are not different.' It is also said: 'The Four Floods (Si Bao He) are the previous three outflows (three outflows: desire outflow, existence outflow, ignorance outflow) plus the flood of views. Comprehensively viewing the three realms, views are considered the flood of views.' Next, 'Chujia zhi ren xia (Following the phrase 'For those who have left home')', the second section explains the ten dharmas (ten practices) for those who have left home, but there are only eight items. The previous combined few desires and contentment, and the latter only explained liberation, without explaining Nirvana, so the content is somewhat abbreviated. The Four Kinds of Happiness (Si Le) are: great happiness is the happiness of those who have left home, which should be the happiness of precepts (the happiness of upholding precepts). Tranquility is the happiness of meditation (the happiness of meditation). Eternal extinction is the happiness of wisdom in cutting off delusions (the happiness of cutting off delusions with wisdom). Ultimately, it is the happiness of Bodhisattvas (the happiness of Bodhisattvas). The Four Efforts are the Four Right Exertions (four correct diligences).' Next, 'Pusa xia (Following the phrase 'Bodhisattva')', the third section explains the ten dharmas based on Bodhisattvas, but there are only nine items. Bodhisattvas cultivate with the mind of Nirvana, so Nirvana is not mentioned. 'Following the actions of the heavens is right concentration', this explains that the actions of the heavens (the natural laws of operation) take concentration (meditation) as their essence. Now let's discuss it together for the time being. If right concentration follows the actions of the heavens, then the actions of the heavens take concentration as their essence. The manifested body (the manifestation body of the Bodhisattva) follows sentient beings, and sentient beings should take the manifested body as their essence. Now it is explained that the actions of the heavens are principle (truth), and principle is the foundation, so it is called right concentration. Next, 'Fu shao yu zhe xia (Following the phrase 'Those with few desires')', the fourth section explains the ten dharmas, and the meaning of the text can also be understood. 'The eight liberations are right concentration', some people say that the eight liberations take concentration as their essence. Commentators say that the eight liberations take wisdom as their essence. I personally think that neither is correct (etc.). Next, 'Shan nanzi xia (Following the phrase 'Good man')', the fifth section only explains nine items. The Five Kinds of Happiness (Wu Zhong Le) are, according to Hexi (referring to monks in the Hexi region): 'First is the happiness of cause (happiness arising from cause), the happiness of feeling (the happiness of sensation), the happiness of cessation (the happiness of ceasing afflictions), the happiness of detachment (the happiness of being detached from afflictions), and the happiness of Bodhisattvas (the happiness of Bodhisattvas).' The happiness of cause is the happiness obtained because of internal and external causes and conditions. The happiness of feeling is the growth of the body and the peace of mind from internal and external causes and conditions, called the happiness of feeling. Cultivating the holy path and cutting off various sensations, so that the path grows, is called the happiness of cessation. Forever leaving afflictions, the body and mind have no worries, is called the happiness of detachment. Because of permanence, bliss, self, and purity, it is called the happiness of Bodhisattvas. The five kinds of happiness go from shallow to deep, from the 'Bodhisattvabhumi Sutra'. 'Shan nanzi, ru ru suo yan xia (Following the phrase 'Good man, as you said')', answering the sixth question. First quoting the question, then answering directly. The answer is divided into two parts, first answering, then exhorting. First answer.
為兩。先明瞭與不了。次明眼見聞見。初了不了中有五番。最後釋一切覺者。一心三智照一諦三諦。名一切覺十住亦得此覺。比佛猶昧故不了了。地前十住全不見性。是故不論了與不了。次眼見聞見中有兩番。初以十住為聞見。佛地為眼見。次番以九地已還為聞見。第十住為眼見。此中應作四句。第十住亦聞見亦眼見。九地已下但有聞見。佛地但有眼見文中自出此之三句。若眾生聞不信者。非聞見非眼見(云云)。若十住與十地異者。非唯初住不見。十住亦不見。即是別位。若十住與十地同者。豈第十住見初住亦見。今文云住。又復云地。故知此中住地不異。即是圓位。而簡九地是聞者。以其見不了了。抑之為聞。第十住勝加之以眼。蓋是圓位得作此釋。餘位不得(云云)。
大般涅槃經疏卷第二十四 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十五
隋章安頂法師撰
唐天臺沙門湛然再治
師子吼品之二
起卷是第二勸修。初勸修后論義。上云十住聞見至佛眼見。若欲聞見眼見。應當受持十二部經。故有勸修。師子吼言下。第二論義。六番問答。初一番明見義。中間四番明能見之行。后一結成。初文者先問次答。初問文者。上云如來妙絕
凡夫。云何見聞是故興問。次善男子下答中二。初明實不可知。次若欲觀察下。明亦有可知。上就究竟證為眼見。分證為聞見。今約凡夫修習中取聞見。得道力強眼見。色身則弱。上德王品說。見佛初生出家不達妙本。悉是曲見。今睹如來生行七步。知是方便則得見佛。各有所據不得一概。于中三。先標章。次解釋三結。初標如文。就解釋文有六番。初身口二業。次形聲兩勝。三身通心通。四受身說。法五身口忍。六身形聲說。前五可見。第六文中。于聞見文末。云爲梵王說中道者。約顯露教。說四諦五人得初果。約密教。說中道無量菩薩。得無生忍乃至補處。又鈍根聞生滅四諦。中根聞無生四諦。則不聞說中道。利根聞說無量無作四諦。即說中道。明中道有五番。或雙舍論中道。或相成論中道。或雙照論中道。私云。兩舍是兩教。相成是別教雙照是圓教。在文可尋。如來心相下第三結成如文。爾時師子吼下。第二有四番問答。明能見之行。初番先問次答。問又二。先舉僧寶問。次舉佛說難。初文者即四依人問。心是內本行是外跡。言初二種者。以初二濫后二故不可知。如佛所說下。第二正舉佛難。直置僧寶尚已難知。況乃如來。但見色身聞說法。云何依此二事知是如來。佛答又二。先答僧次答佛。初答僧為三。一結
【現代漢語翻譯】 現代漢語譯本 凡夫：為什麼（因為）見聞而發問呢？接下來『善男子』的回答分為兩部分。首先說明實際上是不可知的。其次，『如果想要觀察』，說明也有可知的部分。前面是就究竟證悟而言，眼見，分證悟為聞見。現在是就凡夫修習中取聞見。得道的力量強，眼見（的力量）則弱。前面《德王品》說，見佛初生、出家，不達妙本（微妙根本），都是錯誤的見解。現在見到如來出生行走七步，知道這是方便示現，就能得見佛。各有依據，不能一概而論。其中分為三部分：先標明綱要，再解釋，最後總結。首先標明綱要，如經文所示。就解釋經文有六個方面：最初是身口二業（身業和口業），其次是形聲兩勝（形體和聲音的殊勝），第三是身通心通（身神通和心神通），第四是受身說法（接受身體並說法），第五是身口忍（身業和口業的忍辱），第六是身形聲說（身形和聲音的說法）。前五種是可見的。第六種文中，在聞見文末，說『為梵王說中道』，是就顯露教（顯教）而言，說四諦（苦集滅道）五人得初果（須陀洹果）。就秘密教（密教）而言，說中道，無量菩薩得無生忍（無生法忍），乃至補處（候補佛位）。又，鈍根（根器遲鈍的人）聽聞生滅四諦，中根（根器中等的人）聽聞無生四諦，就不聽聞說中道。利根（根器銳利的人）聽聞說無量無作四諦，就是說中道。說明中道有五種：或者雙舍論中道，或者相成論中道，或者雙照論中道。我個人認為，兩舍是兩教（顯教和密教），相成是別教，雙照是圓教。在經文中可以找到依據。『如來心相』是第三部分，總結如經文所示。 『爾時師子吼』是第二部分，有四番問答，說明能見（佛）的行為。第一番先問后答。問又分為兩部分：先舉僧寶（僧伽）發問，再舉佛說（佛陀所說）來詰難。首先是四依人（四種依止處的人）發問。心是內在的根本，行為是外在的跡象。說前兩種（指心和行）是因為前兩種容易和后兩種混淆，所以不可知。『如佛所說』是第二部分，正式舉佛（佛陀）來詰難。直接說僧寶尚且難以瞭解，更何況是如來。僅僅見到色身（佛的肉身），聽到說法，怎麼能依此二事知道是如來呢？佛（佛陀）的回答也分為兩部分：先回答僧（僧伽），再回答佛（佛陀）。首先回答僧（僧伽），分為三點：第一點是總結。
【English Translation】 English version Ordinary people: Why do you ask because of seeing and hearing? Next, the 'Good Man's' answer is divided into two parts. First, it explains that it is actually unknowable. Second, 'if you want to observe,' it explains that there is also a knowable part. The previous part refers to ultimate enlightenment, seeing with the eyes, and dividing enlightenment into hearing and seeing. Now, it refers to taking hearing and seeing from the practice of ordinary people. The power of attaining the Way is strong, while seeing with the eyes is weak. The previous 'Virtue King Chapter' said that seeing the Buddha's birth and renunciation without understanding the subtle root (subtle fundamental) are all wrong views. Now, seeing the Tathagata (如來) being born and walking seven steps, knowing that this is a skillful means of manifestation, one can see the Buddha. Each has its basis and cannot be generalized. Among them, it is divided into three parts: first, state the outline, then explain, and finally summarize. First, state the outline as shown in the scripture. The explanation of the scripture has six aspects: the first is the two karmas of body and speech (身口二業), the second is the two superiorities of form and sound (形聲兩勝), the third is the penetration of body and mind (身通心通), the fourth is receiving the body and expounding the Dharma (受身說法), the fifth is the forbearance of body and speech (身口忍), and the sixth is the exposition of body, form, and sound (身形聲說). The first five are visible. In the sixth text, at the end of the text on hearing and seeing, it says 'expounding the Middle Way for Brahma Kings,' which refers to the exoteric teaching (顯教), expounding the Four Noble Truths (四諦) and five people attaining the first fruit (須陀洹果). In terms of the esoteric teaching (密教), it speaks of the Middle Way, and countless Bodhisattvas attain the Non-Origination Tolerance (無生忍), even to the position of successor (補處). Furthermore, dull roots (根器遲鈍的人) hear the Four Noble Truths of arising and ceasing, medium roots (根器中等的人) hear the Four Noble Truths of non-arising, and do not hear the exposition of the Middle Way. Sharp roots (根器銳利的人) hear the exposition of the Four Noble Truths of immeasurable non-action, which is the exposition of the Middle Way. It explains that there are five kinds of Middle Way: either the Middle Way of double abandonment, or the Middle Way of mutual accomplishment, or the Middle Way of double illumination. I personally believe that double abandonment is the two teachings (exoteric and esoteric), mutual accomplishment is the specific teaching, and double illumination is the perfect teaching. The basis can be found in the scriptures. 'The characteristics of the Tathagata's mind' is the third part, summarizing as shown in the scripture. 'At that time, the Lion's Roar' is the second part, with four rounds of questions and answers, explaining the behavior of being able to see (the Buddha). The first round is question and answer. The question is divided into two parts: first, raise the Sangha (僧伽) to ask, and then raise the Buddha's words (佛陀所說) to challenge. First, the four reliances (四依人) ask. The mind is the inner root, and the behavior is the outer trace. Saying the first two (referring to mind and behavior) is because the first two are easily confused with the latter two, so they are unknowable. 'As the Buddha said' is the second part, formally raising the Buddha (佛陀) to challenge. Directly saying that the Sangha is already difficult to understand, let alone the Tathagata. Merely seeing the physical body (the Buddha's physical body) and hearing the Dharma, how can one know that it is the Tathagata based on these two things? The Buddha's (佛陀) answer is also divided into two parts: first answer the Sangha (僧伽), then answer the Buddha (佛陀). First answer the Sangha (僧伽), divided into three points: the first point is to summarize.
問。以難知下。次以四緣故知。具足四事下。三結成可知。戒有二種下。第二答佛問。復有六番。初番持戒究竟不究竟。復有二種下。第二番為利不為利。后四番悉如文可尋。師子吼言下。是次番問答。前云持菩薩戒得見佛性。為作要求。為不要求。要求者是市易法。若不要求行而無愿。未知云何故有此問。佛答有兩。初發起十四句。法性自爾而相鄰接。任運法爾非作要求。若心不悔持戒不淺。次持戒下。心任運成得見佛性。住大涅槃(云云)。第三番問答。問中又三。先領旨。次作難。三結。初如文。次難中。初難戒是眾行之本。有果而無因。應是真是常。涅槃居在諸行之末。有因而無果。應是無常。後偏結一邊可見(云云)。佛答先嘆。次答。嘆中為三。一嘆因深。二嘆持力。三誡聽。初如文。次文中善得時長釋迦日短者。以緣宜故也。例如日月燈明。六十小劫此間食頃(云云)。二佛答。初答持戒無因之問。有法譬合。法中為二。一唱有因。二遮無盡。初有因者。以聽法善友等。為作戒因。從信心因於聽法下。二遮恐無窮之難。故指二法互為因果。次譬如下凡舉三譬。初為遮無窮作譬。諸師多言。尼乾淨行不以瓶著地。三木為拒以支一瓶。瓶由拒立拒藉瓶成。二梁武云。尼干口啖牛糞身裸穢根。有何凈行而可稱
耶。拒者。今之渴烏取水者是。亦名轆轤。井上施之更互上下。即是互為因果之義。而言尼乾者。指其家有此拒。次舉十二因緣譬。若克定三世譬。此不便取輪迴不窮。更互義成。三舉小乘中八相為譬。大生直名為生。小生言生生。成論人破毗曇大小生義。解此文云。一期之壽是大生。唸唸生滅是小生。由一期有唸唸。由唸唸有一期。解文不了。而復不許用毗曇義。此不應然。破立適時借譬何爽。私謂。古人以一期與唸唸更互相生。何以不得然不及剎那。八相只一剎那。是生是生生。故一剎那中。大相是因小相是因因。小相是果大相是果果。是則更互為因更互為果。如一信心。即此信心是聽法心。即聽法心是于信心。雖同一念而更互相因。既互相因即互成果。信心聽法下合譬。答前初難。明戒有因。從是果非因下答后難。明涅槃是果而無因答。后又三。初唱兩章門。一是果。二非因。次何故名果下。釋是果章門。是出世果故言上果。是習果故故是沙門。婆羅門果是佛果故。故言斷生死是絕待果故故言無煩惱。煩惱名過過者。體是死因。一過復得苦果。故言過過。又無明能迷理。復能障智故是過過從涅槃無因下。二釋非因章門。無生滅者無世間因。無所作者無報因。非有為者無生因。常不變等三句。是無相待因。三善男
子下。結無因義。次第四番問答。問為三。初領旨仰非。次舉六無為難。三結。次畢竟無但是語勢。非是正意。正取有時無故為難。言有因者。有習因了因。言無因者。無生因報因。故舉有時無以之為難。如池沼之雨旱。如日月之籠散。因之有無。似同於此。少無者。以少故無非是全無。不受無者。只是不受為無。非無彼法不受惡亦如是。不對亦爾。后之三無。俱是互無之意。三結如文。佛答為二。先明無因。次明有因。初答無因為三。先非五就一。次六喻並非。三結無因。初非五就一者。汝以畢竟無以為正難。尚不全是有少分是。是故就之。況以五喻寧得會耶。次並非六喻。六是世法。不可對於出世之法。而復重非畢竟無者。以其墮斷無我無我所。故與涅槃乖。涅槃有我故重說之。三善男子下。結意如文。是因非果下。二答涅槃是因而非於果。文為二。初標章次釋。標者。明涅槃是因以佛性為因。即是了因。復簡出非因即非生因。標其非果非沙門小果。前云沙門果者。指佛果為沙門婆羅門果。因有二種下。釋文為三。一明有生了二因。二舉三譬譬之。三三番舉法門合之。閤中悉用親為生因疏爲了因。此雖明不可思議之法。略須分別。前一番事理相對。六度是事為生因。佛性是理爲了因。次定散相對。后橫豎相對(云
【現代漢語翻譯】 子下。總結無因的含義。接下來是四番問答。問有三部分。首先領會旨意，仰慕佛法而非其他。其次舉出六種無為來發難。第三是總結。接下來『畢竟無』只是語氣，並非真正的意思。真正要取的是『有時無』來發難。說『有因』，指的是有習因和了因。說『無因』，指的是無生因和報因。所以舉出『有時無』來作為難題。比如池沼的雨旱，比如日月的光照和遮蔽，因的有無，似乎與此類似。『少無』，因為少所以說無，並非完全沒有。『不受無』，只是不受持為無，並非沒有那個法。『不受惡』也是如此。『不對』也是一樣。後面的三種『無』，都是互相沒有的意思。三總結如經文所示。 佛的回答分為兩部分。先說明無因，再說明有因。初答無因為三部分。先否定五種，歸於一種。其次用六個比喻來否定，第三是總結無因。初非五就一：你用『畢竟無』作為主要的難題，尚且不完全是有，還有少部分是，因此就此來討論。何況用五種比喻，怎麼能夠領會呢？次並非六喻：六種是世間法，不可以用來對比出世間的佛法。而且再次否定『畢竟無』，因為它墮入斷滅，無我，無我所，所以與涅槃相違背。涅槃是有我的，所以再次說明。三『善男子』以下，總結意思如經文所示。 『是因非果』以下，第二部分回答涅槃是因而不是果。經文分為兩部分。首先標明綱要，其次解釋。標明綱要，說明涅槃是因，以佛性為因，就是了因。又簡別出不是因，即不是生因。標明不是果，即不是沙門小果。前面說的沙門果，指的是佛果為沙門婆羅門果。『因有二種』以下，解釋經文分為三部分。一，說明有生因和了因兩種。二，舉出三個譬喻來比喻。三，三番舉出法門來合之。閤中都用『親』為生因，『疏』爲了因。這雖然說明不可思議的佛法，略微需要分別。前一番事理相對，六度是事為生因，佛性是理爲了因。其次定散相對。后橫豎相對。
【English Translation】 Zi Xia. Concludes the meaning of 'no cause'. Follows with four rounds of questions and answers. The questioning is in three parts. First, understanding the intent and admiring the Dharma, not other things. Second, raising six 'non-existences' as a challenge. Third, a conclusion. Next, 'utter non-existence' is merely a tone, not the true meaning. What is truly taken is 'sometimes existent, sometimes non-existent' to pose the challenge. Saying 'having a cause' refers to having a habitual cause (習因, xi yin) and a conclusive cause (了因, liao yin). Saying 'no cause' refers to no generative cause (生因, sheng yin) and no retributive cause (報因, bao yin). Therefore, 'sometimes existent, sometimes non-existent' is raised as a difficulty. Like the rain and drought of a pond, like the illumination and obscuration of the sun and moon, the existence or non-existence of causes seems similar to this. 'Little non-existence' means that because it is little, it is said to be non-existent, not completely non-existent. 'Not accepting non-existence' means only not accepting it as non-existence, not that the Dharma does not exist. 'Not accepting evil' is also like this. 'Not corresponding' is also the same. The three 'non-existences' that follow all mean mutual non-existence. The three conclusions are as the text states. The Buddha's answer is in two parts. First, clarifying 'no cause', then clarifying 'having a cause'. The initial answer of 'no cause' is in three parts. First, negating five and reducing them to one. Second, negating with six metaphors. Third, concluding 'no cause'. The initial negation of five and reducing to one: You use 'utter non-existence' as the main difficulty, but it is not entirely existent, there is still a small part that is. Therefore, we discuss it from this point. Moreover, how can you understand using five metaphors? Next, negating the six metaphors: the six are worldly dharmas, which cannot be used to compare with the transcendent Buddha-dharma. And again negating 'utter non-existence', because it falls into annihilation, no-self (無我, wu wo), and no-self-possession (無我所, wu wo suo), therefore it contradicts Nirvana. Nirvana has self, so it is explained again. Third, 'Good man' and below, the concluding meaning is as the text states. 'Is cause, not effect' and below, the second part answers that Nirvana is a cause and not an effect. The text is in two parts. First, stating the outline, then explaining. Stating the outline clarifies that Nirvana is a cause, with Buddha-nature (佛性, fo xing) as the cause, which is the conclusive cause. It also distinguishes what is not a cause, which is not a generative cause. Stating that it is not an effect, that is, not the small fruit of a Shramana. The Shramana fruit mentioned earlier refers to the Buddha-fruit as the fruit of a Shramana and Brahmin. 'There are two kinds of causes' and below, explaining the text is in three parts. One, explaining that there are two kinds of causes: generative cause and conclusive cause. Two, giving three metaphors to illustrate. Three, raising the Dharma-gates three times to combine them. In the combination, 'close' is used as the generative cause, and 'distant' as the conclusive cause. Although this explains the inconceivable Dharma, it needs to be briefly distinguished. In the first instance, principle and phenomena are relative, the Six Perfections (六度, liu du) are phenomena as the generative cause, and Buddha-nature is principle as the conclusive cause. Next, concentration and scattering are relative. Later, horizontal and vertical are relative.
云)。而初文中雲菩提者。此欲明因取果。又舉果成因。問涅槃無因而義說生因了因。亦應義說生了二果。答了因所成即是了果。生因所出即是生果。何不得並別有二果。生果即是無常。了果即是于常。世人謂屈。此並此乃不思議法門。何所不得。且用首楞嚴通之譬如術人于眾前死。得財物已而復還生。今經二鳥雙游即是其義。近是下。文云佛身二種一常二無常(云云)。師子吼下。第三有一番問答。結成本宗。此問從前眼見聞見如來佛性生。夫佛性之性絕色非色。云何可見。佛答此為二者。皆悉再答悉開兩意。故有可見不可見。如文。佛性非內非外下。是品中第二大段。前作佛性說。此作中道說。文為三。一略標中道。二廣破邊執。三結嘆佛性。初標中道有三句。初句云非內非外者舊解云。不定在眾生身內。故言非內。復不離眾生。即此識神而得成佛。故言非外。觀師解云。非在眾生身內故言非內。亦不在眾生身外故言非外。今皆不然。舊說取捨如步屈蟲。次說如鳥除二翅。何者。眾生五陰是因緣生法。即是空不在俗諦故非外。此法即假不在真諦故非內。此法即中故不俱在二諦。此法遍一切處故不獨在中道諦。此法不可思議。不縱不橫不併不別。豈作單能說之。上文云。一切覺者名為佛性。諸師單說。非一切覺則非
【現代漢語翻譯】 現代漢語譯本： 云（指經文）。而初文中說到的菩提（bodhi，覺悟）是指，這是想要說明從因到果的關係。又舉果來成就因。問：涅槃（nirvana，寂滅）沒有因而義理上說有生因和了因，也應該義理上說有生果和了果。答：了因所成就的就是了果，生因所產生的就是生果。為什麼不能並列而有不同的兩種果呢？生果就是無常，了果就是常。世人認為這是屈解，但這都是不可思議的法門，有什麼不可以的呢？且用《首楞嚴經》（Śūraṅgama Sūtra）來貫通這個道理，譬如術士在眾人面前死去，得到財物后又復活。現在經文中的兩隻鳥雙雙飛翔就是這個意思。接下來是下文，說佛身有兩種，一是常，二是無常（云云）。『師子吼』（simhanāda，獅子吼）之後，第三部分有一番問答，總結成本宗的宗旨。這個提問是從前面眼見耳聞如來佛性而產生的。佛性的本性，超越了色相，不是色相，怎麼能看見呢？佛回答說這是兩種情況。都再次回答，都開啟了兩種意思，所以有可見和不可見。如經文所說。『佛性非內非外』（Buddha-dhātu is neither internal nor external）以下，是品中第二大段。前面是作佛性之說，這裡是作中道之說。文分為三部分：一是略標中道，二是廣破邊執，三是結嘆佛性。初標中道有三句。初句說『非內非外』，舊的解釋說，不一定在眾生身內，所以說非內；又不離開眾生，即由此識神而得以成佛，所以說非外。觀師的解釋說，不在眾生身內，所以說非內；也不在眾生身外，所以說非外。現在我都不這樣認為。舊的說法取捨就像步屈蟲。其次說就像鳥除去了雙翅。為什麼呢？眾生的五陰（pañca-skandha，色、受、想、行、識）是因緣生法，就是空，不在俗諦，所以非外；此法是假，不在真諦，所以非內；此法是中道，所以不俱在二諦；此法遍一切處，所以不獨在中道諦。此法不可思議，不縱不橫，不併也不別，怎麼能用簡單的言語來說明呢？上文說，一切覺悟者名為佛性，諸位法師只是簡單地說，非一切覺悟就不是佛性。
【English Translation】 English version: The 'cloud' (referring to the scripture). And the 'bodhi' (awakening) mentioned in the initial text refers to, this is to clarify the relationship from cause to effect. It also uses the effect to achieve the cause. Question: Nirvana (extinction) has no cause, and in terms of principle, there are generative causes and enlightening causes, so there should also be generative effects and enlightening effects in terms of principle. Answer: What is achieved by the enlightening cause is the enlightening effect, and what is produced by the generative cause is the generative effect. Why can't there be two different kinds of effects listed separately? The generative effect is impermanence, and the enlightening effect is permanence. People think this is a forced interpretation, but these are all inconceivable Dharma doors, what's impossible about it? And use the Śūraṅgama Sūtra to connect this principle, for example, a magician dies in front of everyone, and after obtaining property, he comes back to life. Now the two birds flying together in the scripture are the meaning of this. Next is the following text, which says that there are two kinds of Buddha bodies, one is permanent and the other is impermanent (etc.). After the 'simhanāda' (lion's roar), the third part has a series of questions and answers, summarizing the purpose of this school. This question arises from seeing and hearing the Buddha-dhātu (Buddha-nature) of the Tathagata (Thus Come One). The nature of Buddha-nature transcends form and is not form, how can it be seen? The Buddha answered that these are two situations. Both answer again, both opening up two meanings, so there is visible and invisible. As the scripture says. 'Buddha-dhātu is neither internal nor external' below, is the second major section of the chapter. The previous one is about the Buddha-nature, and this one is about the Middle Way. The text is divided into three parts: first, a brief description of the Middle Way; second, a broad refutation of biased views; and third, a concluding praise of Buddha-nature. The initial description of the Middle Way has three sentences. The first sentence says 'neither internal nor external', the old explanation says that it is not necessarily inside the body of sentient beings, so it is said to be not internal; and it does not leave sentient beings, that is, it can become a Buddha through this consciousness, so it is said to be not external. Guanshi's explanation says that it is not in the body of sentient beings, so it is said to be not internal; and it is not outside the body of sentient beings, so it is said to be not external. Now I don't think so. The old saying takes and discards like a stepping worm. Secondly, it is said that it is like a bird removing its wings. Why? The five skandhas (form, feeling, thought, action, consciousness) of sentient beings are the Dharma of conditioned arising, which is emptiness, not in the conventional truth, so it is not external; this Dharma is false, not in the ultimate truth, so it is not internal; this Dharma is the Middle Way, so it is not in both truths; this Dharma pervades everywhere, so it is not only in the Middle Way truth. This Dharma is inconceivable, neither vertical nor horizontal, neither together nor separate, how can it be explained in simple words? The above text says that all enlightened ones are called Buddha-nature, and the Dharma masters simply say that if it is not all enlightenment, it is not Buddha-nature.
佛性。不名中道。三點具足名一切覺。是名佛性乃是中道。只以即空非外不在俗諦。只依此意任運破諸師所說。標第二句。云雖非內外而不失壞。此還成上意。舊云。非外故不失。非內故不壞。若定在外應東西散失。若定在內應同於死身有臭壞。故言非失非壞。觀師云。其本無成所以不壞。其本無得所以非失。今明。二師解初句未成。釋后句無托。此句釋成上非內非外。而復即中故言不壞。而復雙照故言不失。標第三句。云故名眾生悉有者。觀師云。雖非內外亦不有無。而假名為有。今相。釋上不失不壞。即遍一切處故名悉有。師子吼言下。第二廣破邊執文為二。先破因中有果執成上非內。次破因中無果執成上非外。此執若除不失不壞。佛性中道悉皆可解。就破因中有果更為四。一據佛教。二據世情。三據緣因。四據正因。初據教者。近據前文。故名一切眾生悉有佛性。遠據前品貧女寶藏力士額珠。此皆內有寧言非內。世情者。世人求酪取乳求油取麻。若無油酪人何故取。舉緣因者。內若無正何須外緣。如谷無芽不須水土。舉正因者。由外有緣使正得生。此皆據于因中有果。顯眾生中悉有佛性。性應在內。就初據教有六番問答。初引品初及如來性品為問。佛答明乳即是空故不定說有。但言酪從乳生。乳即是假故從因緣
【現代漢語翻譯】 現代漢語譯本 佛性，不稱為中道。三點（智慧、慈悲、方便）具足，名為一切覺（圓滿的覺悟）。這被稱為佛性，才是真正的中道。僅僅是即空（體性為空），並非外在於世俗諦（真理在世俗中的顯現），也不在於世俗諦之外。僅僅依據這個意思，就能輕易破除各家宗師的說法。標明第二句，說『雖然非內非外，卻不失壞』。這仍然是承接上面的意思。舊的解釋說：『因為非外，所以不失；因為非內，所以不壞。』如果一定在外，應該像東西一樣散失；如果一定在內，應該像死屍一樣有臭味腐壞。所以說非失非壞。觀師（可能是指某種觀點或論師）說：『它的本性沒有成就，所以不會壞；它的本性沒有獲得，所以不會失。』現在我說明，兩位論師對第一句的解釋沒有成立，對后一句的解釋沒有依據。這句話解釋成立了上面的『非內非外』，而且又是即中（不落兩邊）的，所以說不壞；而且又是雙照（同時照見空和有）的，所以說不失。標明第三句，說『所以名叫眾生悉有（一切眾生都有佛性）』。觀師說：『雖然非內非外，也不是有也不是無，只是假名為有。』現在我解釋，這是解釋上面的不失不壞，即是遍一切處，所以名叫悉有。『師子吼』（比喻佛法威猛）以下，第二部分廣泛破除邊執，分為兩部分。先破除因中有果的執著，來成立上面的『非內』；其次破除因中無果的執著，來成立上面的『非外』。如果這些執著被破除，不失不壞，佛性中道，就都可以理解了。就破除因中有果的執著，又分為四個方面：一、根據佛教的教義；二、根據世俗的情理；三、根據緣因（輔助條件）；四、根據正因（主要原因）。首先根據佛教的教義，近的根據前面的經文，『所以名叫一切眾生悉有佛性』；遠的根據前面品中的貧女寶藏（比喻眾生本具佛性）和力士額珠（同上）。這些都是內在就有的，怎麼能說非內呢？從世俗情理來說，世人求酪（奶酪）從乳（牛奶）中求，求油從麻（芝麻）中求。如果沒有油和奶酪，人們為什麼要取麻和乳呢？從緣因來說，內在如果沒有正因，為什麼要外在的緣因呢？比如穀子沒有芽，就不需要水土。從正因來說，由於外在有緣，才使得正因得以產生。這些都是根據因中有果的觀點，來顯示眾生中都有佛性，佛性應該在內。就最初的根據教義，有六番問答。首先引用品初和《如來性品》的內容作為提問。佛陀回答說，乳的體性就是空，所以不能肯定地說有。只是說奶酪是從牛奶中產生的，牛奶的體性是假，所以是從因緣（條件）產生的。
【English Translation】 English version Buddha-nature is not called the Middle Way. The three points (wisdom, compassion, and skillful means) being complete is called 'All-Enlightenment' (perfect enlightenment). This, called Buddha-nature, is the true Middle Way. It is merely 'emptiness' (its essence is emptiness), not external to conventional truth (the manifestation of truth in the mundane world), nor is it within conventional truth. Merely relying on this meaning, one can easily refute the teachings of various masters. The second statement is marked, saying, 'Although it is neither internal nor external, it is not lost or destroyed.' This still carries on the meaning above. The old explanation says: 'Because it is not external, it is not lost; because it is not internal, it is not destroyed.' If it were definitely external, it should be scattered like things; if it were definitely internal, it should have the foulness and decay of a dead body. Therefore, it is said to be neither lost nor destroyed. The teacher Guan (possibly referring to a certain viewpoint or teacher) says: 'Its nature has no attainment, so it is not destroyed; its nature has no gain, so it is not lost.' Now I explain that the two teachers' explanations of the first sentence are not established, and their explanations of the latter sentence have no basis. This sentence explains and establishes the above 'neither internal nor external,' and it is also 'immediately the Middle' (not falling into extremes), so it is said to be not destroyed; and it is also 'dual illumination' (simultaneously illuminating emptiness and existence), so it is said to be not lost. The third statement is marked, saying, 'Therefore, it is called that all beings possess (Buddha-nature).' Teacher Guan says: 'Although it is neither internal nor external, it is neither existence nor non-existence, but only provisionally called existence.' Now I explain that this explains the above 'not lost, not destroyed,' which is pervasive everywhere, so it is called 'all possess.' Below 'Lion's Roar' (a metaphor for the power of the Dharma), the second part extensively refutes extreme views, divided into two parts. First, refute the attachment to 'cause contains effect' to establish the above 'not internal'; second, refute the attachment to 'cause contains no effect' to establish the above 'not external.' If these attachments are refuted, 'not lost, not destroyed,' and the Buddha-nature Middle Way can all be understood. Regarding refuting the attachment to 'cause contains effect,' it is further divided into four aspects: first, according to Buddhist teachings; second, according to worldly reasoning; third, according to conditioned causes (auxiliary conditions); fourth, according to direct causes (main causes). First, according to Buddhist teachings, closely based on the preceding text, 'Therefore, it is called that all beings possess Buddha-nature'; distantly based on the previous chapters of the poor woman's treasure (a metaphor for the inherent Buddha-nature of beings) and the strong man's jewel on his forehead (same meaning). These are all inherent, so how can it be said to be not internal? From worldly reasoning, people seek cheese from milk, and seek oil from sesame seeds. If there were no oil and cheese, why would people take sesame seeds and milk? From conditioned causes, if there is no direct cause within, why is there an external conditioned cause? For example, if a grain has no sprout, it does not need water and soil. From direct causes, because there is an external condition, the direct cause can arise. These are all based on the view that 'cause contains effect' to show that all beings have Buddha-nature, and Buddha-nature should be internal. Regarding the initial basis in teachings, there are six rounds of questions and answers. First, quoting the beginning of the chapter and the content of the 'Tathagatagarbha Chapter' as questions. The Buddha replied that the nature of milk is emptiness, so it cannot be definitely said to exist. It is only said that cheese is produced from milk, and the nature of milk is false, so it is produced from conditions.
有。如文。第二番問答。問一切法各有時節。乳中有酪待時而生。如谷有芽春來方出。佛答為三。初作即空奪破。故言乳時無酪。二作縱答。如其有者何故不得二種名字。如文。三從因有二種下。更示乳即是假。是故言有。第三番問答。若乳無酪何不從角而生。此舉非因作難。佛一往縱答角亦生酪。第四番問答。即取此為難。求酪之人何不取角。佛答乳是正因是故取之。角是緣因是故不取。第五番舉非果為難。佛先縱答。乳亦生樹如文。次則奪答。若一因生者可得如難。須兩因乃生乳。非樹之正因。因緣各異何得生樹。尋文可見。第六番問答。直問眾生佛性復有幾因。佛答亦具二因。正謂眾生。緣謂六度。莊嚴家據此文。明假名是正因佛性。觀師不用云緣因。不但唯有六度。復有境界及道品等。皆是緣因。正因何得但是假名。亦有五陰及心神等。今明。莊嚴覽陰成眾生此據外。觀師取五陰此即據內。豈可然耶。上文云。佛性非內非外不失不壞。今謂眾生是正因時。眾生假名。為定在內為定在外。內外求不可得。還是非內非外。雖非內外而有六度。生其陰軀則不失不壞。一切眾生悉有于陰。還是向義不應余解。雖作此消文可更思之。師子吼言我今定知下。二據世情執有為難。佛答為二。初正破執。次示正義。初文二。初
【現代漢語翻譯】 有。如文。第二番問答。問一切法各有時節。乳中有酪待時而生。如谷有芽春來方出。佛答為三。初作即空奪破。故言乳時無酪。二作縱答。如其有者何故不得二種名字。如文。三從因有二種下。更示乳即是假。是故言有。 第三番問答。若乳無酪何不從角而生。此舉非因作難。佛一往縱答角亦生酪。第四番問答。即取此為難。求酪之人何不取角。佛答乳是正因是故取之。角是緣因是故不取。第五番舉非果為難。佛先縱答。乳亦生樹如文。次則奪答。若一因生者可得如難。須兩因乃生乳。非樹之正因。因緣各異何得生樹。尋文可見。 第六番問答。直問眾生佛性復有幾因。佛答亦具二因。正謂眾生。緣謂六度（paramita，六種達到彼岸的修行）。莊嚴家據此文。明假名是正因佛性。觀師不用云緣因。不但唯有六度（paramita，六種達到彼岸的修行）。復有境界及道品等。皆是緣因。正因何得但是假名。亦有五陰（skandha，構成個體的五種要素）及心神等。今明。莊嚴覽陰成眾生此據外。觀師取五陰（skandha，構成個體的五種要素）此即據內。豈可然耶。上文云。佛性非內非外不失不壞。今謂眾生是正因時。眾生假名。為定在內為定在外。內外求不可得。還是非內非外。雖非內外而有六度（paramita，六種達到彼岸的修行）。生其陰軀則不失不壞。一切眾生悉有于陰。還是向義不應余解。雖作此消文可更思之。 師子吼言我今定知下。二據世情執有為難。佛答為二。初正破執。次示正義。初文二。初
【English Translation】 Modern Chinese translation: Yes, as the text says. The second question and answer: Asking if all dharmas have their seasons, like cheese appearing in milk when the time is right, and sprouts emerging from grains in spring. The Buddha answers in three ways. First, he negates and refutes, saying there is no cheese in milk at the time of milking. Second, he concedes, asking if it exists, why doesn't it have two names, as the text says. Third, from 'cause has two kinds' onwards, he further shows that milk is provisional, therefore it is said to exist. The third question and answer: If there is no cheese in milk, why doesn't it come from horns? This raises a difficulty using a non-cause. The Buddha initially concedes that cheese can also come from horns. The fourth question and answer: This is then taken as a difficulty. Why don't those seeking cheese take it from horns? The Buddha answers that milk is the direct cause, therefore it is taken from. Horns are the contributing cause, therefore it is not taken from. The fifth raises a difficulty using a non-result. The Buddha first concedes that milk can also produce trees, as the text says. Then he refutes, saying that if one cause produces one result, the difficulty would be valid. Two causes are needed to produce milk. It is not the direct cause of trees. Causes and conditions are different, how can it produce trees? This can be seen by examining the text. The sixth question and answer: Directly asking how many causes the Buddha-nature of sentient beings has. The Buddha answers that it also has two causes. The direct cause is sentient beings. The contributing cause is the six paramitas (paramita, six perfections to reach the other shore). The Zhuangyan school, based on this text, clarifies that provisional names are the direct cause of Buddha-nature. The Guan school does not use the term 'contributing cause,' saying it is not only the six paramitas (paramita, six perfections to reach the other shore). There are also realms and aspects of the path, all of which are contributing causes. How can the direct cause only be provisional names? There are also the five skandhas (skandha, the five aggregates that constitute an individual) and the mind. Now, it is clarified that the Zhuangyan school views the aggregates as forming sentient beings from an external perspective. The Guan school takes the five skandhas (skandha, the five aggregates that constitute an individual) from an internal perspective. How can this be? The text above says that Buddha-nature is neither internal nor external, neither lost nor destroyed. Now, when sentient beings are said to be the direct cause, is the provisional name of sentient beings definitely internal or definitely external? It cannot be found internally or externally. Is it still neither internal nor external? Although it is neither internal nor external, it has the six paramitas (paramita, six perfections to reach the other shore). Giving rise to its aggregate body, it is neither lost nor destroyed. All sentient beings have aggregates. It still aligns with the original meaning and should not be interpreted otherwise. Although this explanation is given, it is worth further consideration. The lion's roar says, 'I now know for sure' onwards. Secondly, it raises a difficulty based on worldly attachment to existence. The Buddha answers in two ways. First, he directly refutes the attachment. Second, he shows the correct meaning. The first part has two sections. The first
作三番。次更重破。初三番者。初番問取乳不取水據乳有酪為問。佛答為二。先非問。次並難。初如文。次難中雲汝言求酪取乳不取水者。並云如人求面而取于刀。不舉鏡者欲作橫豎並之。又鏡亦得為刀。仙人孫博。屈刀為鏡伸鏡為刀(云云)。第二番即執刀有面為問。佛答。若定有面何故顛倒豎長橫短。若有己面何故狹長。實不狹長而見狹長。若因己面見他面者。何故不見驢馬面。第三番仍並通。佛並眼光到刀中則見己面像。不見驢馬面像。又眼光到刀中。同刀豎而長。同刀之橫闊。是故見之。佛答為三。一奪破光實不到。二縱破假到則多過。三結奪。初奪如文。光若到下。縱破有四過。一若光到火火應燒眼。眼既不燒知光不到火。二若光到遠那忽生疑。三光若到者不應見水精中物。水精閡眼不見外物。淵中魚石水應閡眼。眼何得到。四光若不到能見者。何故不見壁外。若見壁外應見外物。是故下第三結奪。善男子下二重破。上未委悉故更重破。文亦為三。一縱二奪三結訶。初縱為三。一應責酪駒。二應壞子孫。三應含五丈。其既舉世情為執。佛亦用世情破之。若乳有酪。賣乳之人應責酪直。縱若有酪亦應五味一時。若無醍醐那獨有酪。賣草馬者應責駒直。駒復有駒駒駒無己。如其不然知馬無駒。世人為子騁妻。妻
【現代漢語翻譯】 作三次辯論。然後進一步深入駁斥。最初的三次辯論是：第一次辯論是問，提取乳汁而不提取水，根據乳汁中有酪來提問。佛陀回答說分為兩部分。首先是否定提問，然後是合併反駁。首先如原文所述。其次在反駁中說，『你說爲了得到酪而提取乳汁，不提取水』，並說『如同人爲了得到面而拿刀』。不舉鏡子的例子，是想要將橫向和縱向合併起來。而且鏡子也可以作為刀。仙人孫博，彎曲刀成為鏡子，伸展鏡子成為刀（等等）。 第二次辯論是執著于刀有面來提問。佛陀回答說，如果刀確實有面，為什麼顛倒過來豎著就長，橫著就短？如果刀有自己的面，為什麼會顯得狹長？實際上並不狹長卻看到狹長。如果因為刀自己的面而看到其他面，為什麼看不到驢馬的面？ 第三次辯論仍然是合併貫通。佛陀合併眼光到達刀中就能看到自己的面像，看不到驢馬的面像。而且眼光到達刀中，與刀豎著一樣就顯得長，與刀橫著一樣就顯得寬。所以能看到自己的面像。佛陀回答分為三部分：一是直接否定光實際上沒有到達；二是即使假設光到達也會有很多過失；三是總結否定。最初的否定如原文所述，『光如果到達』以下。假設光到達有四個過失：一是如果光到達火，火應該燒傷眼睛。眼睛既然沒有被燒傷，就知道光沒有到達火。二是如果光到達遠方，那怎麼會產生疑惑？三是光如果到達，就不應該看到水晶中的物體。水晶阻礙眼睛，看不到外面的物體。深淵中的魚和石頭，水應該阻礙眼睛。眼睛怎麼能到達？四是光如果不到達就能看到，為什麼看不到墻外？如果能看到墻外，就應該看到外面的物體。所以下面第三個是總結否定。『善男子』以下是第二次深入駁斥。因為上面還沒有完全明白，所以再次深入駁斥。原文也分為三部分：一是假設，二是否定，三是總結呵斥。最初的假設分為三點：一是應該向賣乳的人索要酪的價錢；二是應該破壞子孫；三是應該包含五丈。既然舉世人都執著於世俗的情感，佛陀也用世俗的情感來駁斥他。如果乳汁中有酪，賣乳的人就應該索要酪的價錢。即使假設有酪，也應該五味同時存在。如果沒有醍醐，怎麼會只有酪？賣草馬的人應該索要小馬的價錢。小馬又有小馬，小馬的小馬沒有盡頭。如果不是這樣，就知道馬沒有小馬。世人為兒子而娶妻，妻子
【English Translation】 There were three rounds of debate. Then, a deeper refutation was made. The initial three debates were: The first debate questioned extracting milk but not water, based on the presence of cheese in milk. The Buddha answered that it could be divided into two parts. First, a negation of the question, then a combined refutation. First, as stated in the original text. Second, in the refutation, it was said, 'You say that to obtain cheese, you extract milk but not water,' and it was added, 'It is like a person taking a knife to obtain a face.' The example of not using a mirror was to combine the horizontal and vertical aspects. Moreover, a mirror can also serve as a knife. The immortal Sun Bo bent a knife into a mirror and extended a mirror into a knife (etc.). The second debate questioned the attachment to the idea that a knife has a face. The Buddha answered, 'If the knife truly has a face, why does it appear long when held vertically and short when held horizontally? If the knife has its own face, why does it appear narrow and long? It is not actually narrow and long, yet it is perceived as such. If one sees other faces because of the knife's own face, why can't one see the faces of donkeys and horses?' The third debate continued to combine and connect. The Buddha combined the idea that when the eye's light reaches the knife, one can see one's own facial image but not the images of donkeys and horses. Moreover, when the eye's light reaches the knife, it appears long like the knife when held vertically and wide like the knife when held horizontally. Therefore, one can see one's own facial image. The Buddha's answer was divided into three parts: First, a direct negation that the light actually reaches; second, even if it is assumed that the light reaches, there would be many faults; third, a concluding negation. The initial negation is as stated in the original text, 'If the light reaches' below. Assuming the light reaches has four faults: First, if the light reaches fire, the fire should burn the eyes. Since the eyes are not burned, it is known that the light does not reach the fire. Second, if the light reaches far away, how could doubt arise? Third, if the light reaches, one should not be able to see objects in crystal. Crystal obstructs the eyes, preventing one from seeing external objects. Fish and stones in the abyss, water should obstruct the eyes. How could the eyes reach? Fourth, if one can see without the light reaching, why can't one see outside the wall? If one can see outside the wall, one should be able to see external objects. Therefore, the third point below is a concluding negation. 'Good man' below is the second deeper refutation. Because the above was not fully understood, a deeper refutation is made again. The original text is also divided into three parts: First, an assumption; second, a negation; third, a concluding rebuke. The initial assumption is divided into three points: First, one should demand the price of cheese from the milk seller; second, one should destroy descendants; third, it should contain five measures. Since the world clings to worldly emotions, the Buddha also uses worldly emotions to refute him. If there is cheese in milk, the milk seller should demand the price of cheese. Even if it is assumed that there is cheese, all five flavors should exist simultaneously. If there is no ghee (refined butter), how can there only be cheese? The seller of a grass horse should demand the price of a foal. The foal has another foal, and the foal of the foal has no end. If it is not like this, it is known that the horse has no foal. People marry a wife for the sake of a son, and the wife
若有子不得名女。女則無子有子非女。若女有子子復有孫。孫孫無窮。一腹所生並是兄弟。世豈然乎。如其不然知女無子。子中有樹應具五丈。已是亭亭云外交柯接葉布濩八方。如其不然知子無樹。乳色味異下二是奪破。色異者乳白酪黃。味異者乳甜酪酢。果異者乳治熱酪治冷。既無此等云何有酪。譬如服酥下。第三結訶。明當服酥今已患臭。亦當明當醪渜今已飽飫得酪食。用何有是事。譬如有人下。第二示正義文為四。一舉譬示正義。二引偈證。三下約眾生。四高推佛境。初舉三譬又二。先譬次合。初譬中示于無性假緣而有。譬如文。一切諸法下合譬。以是義故下。第二引偈證成。但取初二句證無性足。若定有性不應本無而今有。亦不應本有而今無。本有應常有。本無應常無。既其不定。云何而言乳有酪性。下二句相仍而來。此偈是第四齣。以證今義。若諸眾生下。第三約眾生。身空以示正義。自有法譬合。重譬如文。眾生佛性諸佛境界下。第四高推在佛如文觀上經文。縱奪破竟明佛性即空。次舉三譬明佛性是假。次引偈證佛性即空即假。次明眾生身空。譬于佛性遍一切處。引諸佛境界明佛性即中。觀文甚會。亦與上文佛性名為第一義空。空名智慧等。義甚相應。私謂。章安依經具知佛性遍一切處。而未肯彰言。以
為時人尚未信。有安示其遍。佛性既具空等三義即三諦。是則一切諸法無非三諦。無非佛性。若不爾者。如何得云眾生身中有于虛空。眾生既有餘處豈無。余處若無不名虛空。思之思之。師子吼下。第三據緣能發因中之果。若都無者何用緣耶。又有五番問答。初番問意。若乳無酪性何用緣因。虛空無性不俟二因。答如文。第二番轉緣因作了因名。問中有三譬。次引乳譬合如文。佛答為四。一明性即是了因。二明瞭應自了。三應能兩了。四舉正因為決。初言性即是了者了本了。其令出若己有性。性自是了何須他了。乳已有酪性性自是了。何須酵渜而了出之。次若是了因下。正言酵渜爲了。應能自了。若不自了何能為乳而作了因。初若自了者。應能自了而出於酪。不須了乳令乳出酪。若言了因有二下。第三應能兩了。只酵渜自能了出於酪。復能了乳出酪。若有二者下。第四舉正為決。欲明酵渜能兩了者。乳亦應能作于兩正。自作酪正復為酵渜作正。第三番問意。前雖四難正執。第三自了了他故。言我共八人者。如數他為七己足為八。此是自數他數。他亦如是自了了他。佛答為二。先破執二示正義。初破又二。初破若爾則非了因。次何以故下釋。夫智慧自數己色。複數他色。色不能自數數他。了因如色何能自了復能了他。別
【現代漢語翻譯】 現代漢語譯本： 當時的人們還不相信。有安法師展示了他的著作。佛性既然具備空、假、中這三重含義，那就是三諦。這樣說來，一切諸法沒有不是三諦的，沒有不是佛性的。如果不是這樣，怎麼能說眾生的身體里有虛空呢？眾生既然有虛空，其他地方難道沒有嗎？其他地方如果沒有，就不能叫做虛空了。仔細思考，仔細思考。如同師子吼一樣。第三，根據因緣能夠引發因中的果。如果完全沒有（佛性），那要因緣做什麼呢？ 又有五番問答。第一番問答的意思是，如果牛奶沒有酪的性質，要因緣做什麼呢？虛空沒有自性，不需要兩種因緣。回答就像原文一樣。第二番將緣因轉為增上緣。問答中有三個比喻。接著引用牛奶的比喻來結合，就像原文一樣。佛的回答分為四個方面：一是說明自性就是增上緣，二是說明增上緣應該自己顯現，三是應該能自己顯現和令他顯現，四是舉出正因為決斷。首先說自性就是增上緣，增上緣本來就是顯現，使其顯現出來。如果自己有自性，自性自己就是顯現，何必需要酵母來使其顯現出來呢？牛奶已經有酪的性質，自性自己就是顯現，何必需要酵母來使其顯現出來呢？ 其次，『若是了因下』，正是說酵母是增上緣，應該能夠自己顯現。如果不自己顯現，怎麼能為牛奶而作為增上緣呢？首先，如果自己顯現，應該能夠自己顯現而出酪，不需要使牛奶顯現而出酪。如果說增上緣有二下，第三，應該能自己顯現和令他顯現。只有酵母自己能夠顯現出酪，又能夠使牛奶顯現出酪。如果有二者下，第四，舉出正因為決斷。想要說明酵母能夠兩者都顯現，牛奶也應該能夠作為兩種正因，自己作為酪的正因，又為酵母作為正因。 第三番問答的意思是，前面雖然有四種責難，正是執著于第三種自己顯現和令他顯現的觀點。說『我共八人者』，就像數別人為七，自己算進去就為八。這是自己數和別人數。別人也像這樣，自己顯現和令他顯現。佛的回答分為兩個方面：先破除執著二，顯示正義。先破除又分為兩個方面：先破除『如果這樣，那就不是增上緣』。其次，『何以故下』解釋。智慧能夠自己數自己的色，又數別人的色。不能自己數，卻數別人。增上緣就像色一樣，怎麼能自己顯現又能夠令他顯現呢？別。
【English Translation】 English version: At that time, people did not yet believe. An (name of a monk) showed his writings. Since Buddha-nature possesses the three meanings of emptiness (空, kong), provisional existence (假, jia), and the Middle Way (中, zhong), it is the Three Truths (三諦, san di). Therefore, all dharmas are none other than the Three Truths, none other than Buddha-nature. If it were not so, how could it be said that there is emptiness within the bodies of sentient beings? Since sentient beings have emptiness, how could other places not have it? If other places do not have it, it cannot be called emptiness. Think about it, think about it. Like a lion's roar. Third, according to conditions (緣, yuan), it can bring forth the result (果, guo) within the cause (因, yin). If there is nothing at all (no Buddha-nature), what is the use of conditions? There are also five rounds of questions and answers. The intention of the first round of questions is, if milk does not have the nature of cheese (酪, lao), what is the use of conditions? Emptiness has no self-nature and does not require two causes. The answer is as in the text. The second round transforms the conditional cause into an efficient cause (了因, liao yin). There are three metaphors in the questions. Then, the metaphor of milk is used to combine, as in the text. The Buddha's answer is divided into four aspects: first, to clarify that nature is the efficient cause; second, to clarify that the efficient cause should manifest itself; third, it should be able to manifest itself and enable others to manifest; fourth, to give a correct cause for resolution. First, saying that nature is the efficient cause means that the efficient cause originally manifests, causing it to appear. If it already has nature, nature itself is the efficient cause, why is there a need for yeast to make it appear? Milk already has the nature of cheese, nature itself is the efficient cause, why is there a need for yeast to make it appear? Secondly, 'If it is an efficient cause,' it is precisely saying that yeast is the efficient cause, and it should be able to manifest itself. If it does not manifest itself, how can it act as an efficient cause for milk? First, if it manifests itself, it should be able to manifest itself and produce cheese, without needing to make milk manifest and produce cheese. If it is said that there are two efficient causes, third, it should be able to manifest itself and enable others to manifest. Only yeast itself can manifest cheese, and it can also enable milk to manifest cheese. If there are two, fourth, give a correct cause for resolution. Wanting to explain that yeast can manifest both, milk should also be able to act as two correct causes, itself acting as the correct cause for cheese, and also acting as the correct cause for yeast. The intention of the third round of questions is that, although there were four difficulties before, it is precisely clinging to the third view of self-manifestation and enabling others to manifest. Saying 'I and eight people' is like counting others as seven, and including oneself as eight. This is self-counting and counting others. Others are also like this, self-manifestation and enabling others to manifest. The Buddha's answer is divided into two aspects: first, to break the attachment to two, and show the correct meaning. Breaking the attachment is further divided into two aspects: first, breaking 'If so, then it is not an efficient cause.' Secondly, 'Why is it so' explains. Intelligence can count its own form (色, se), and also count the form of others. It cannot count itself, but it counts others. The efficient cause is like form, how can it manifest itself and also enable others to manifest? Separate.
有一法自了了他故言了因即非了因。一切眾生下。第二示正義。欲明非本定有藉緣能有。第四番更復轉難還引佛言。明有乳有酪故知是有。佛答為二。先泛舉三答。轉答即隨問答。默答即置答。疑答即不定答。后正用轉答如文。師子吼下。第五番不許當有之說。故設此難問為二。先仰非次正問為三。法譬合。佛答為二。先譬次合。譬為四。一明過去有。二明未來有。三重明過去有。四重明未來有。未來有即是當有。答問即足。而復更明過去者。當由異部不同眾計非一。薩婆多計三世皆有。曾有當有正有。曇無德計過去未來是無。唯現在為有。已上破有竟。今若用之。但是假名隨俗之用。且法王所為。豈可以人情測。前云種橘芽甜熟酢。后之酢味本在前甜。證過去有。今時此橘初酢后甜者。或是國土物異。或是取爛熟時為后。此時味酢。眾生佛性下合譬。正明當有即眾生當得。師子吼下。第四據正因執有。凡四問答。初番又四。一法二譬三合四結。初法中言正因佛性者。即中道正性。尼拘陀下舉譬又四。一正舉譬。二旁舉瞿曇姓。三合譬。四猶如下。以譬帖姓為難。難意。若尼拘陀子無樹性者。云何得名尼拘陀子。應名佉陀羅子。乳無酪性亦不名乳。應別生餘事。佛性亦復下。合佛答為二。初舉八事不可見。尼拘陀子若
有樹性何故不見。次若言細障下。更破二事又二。先總非。次何以故下正破。破中又二。先破細次破障。初破細者。夫樹相甚粗何得不見。若本細者后不應大。后若大者初亦應大。次破障者。若尼拘陀子障尼拘陀樹不可見者。障常應障常不可見。第二番問答。問中還舉兩因。了因了無正云何無耶。良以了細成大所以可見。佛答有五重。一明本有本無皆不須了。若尼拘陀下。二舉非果為難。難於本無。尼拘陀子本無尼拘陀樹粗相者。亦無佉陀羅之粗相。何故不生佉陀羅樹。若細下三難粗應可見。四舉燒相為並。若樹樹本有性後生樹者。亦應本有燒相后時可燒。子性被燒不應生樹。五更取意破其先生后滅。文舉一切法生滅一時。且就尼拘陀子生滅一時者。云何先生而後方滅。既生滅一時。遂得先生后滅。亦應先滅後生。第三番問答。舉非因為問。等是無性何不出油。次佛云。亦得出油。壓子汁出汁即是油。第四更問。亦應得稱為胡麻油。佛答隨緣各異受名不同。不得名麻油。得名尼拘陀油。眾生佛性亦爾。眾生中有佛性。草木中無佛性。而有草木等性。師子吼言下。第二破因中無果執既非外義。唯一番問答問為三。一領旨二正難三結嘆。領旨仰非者。領無果之旨不復致疑。因中既其不得有果。眾生之中亦無佛性。此義可信
【現代漢語翻譯】 現代漢語譯本 有樹性，為何看不見？其次，如果說是細微的遮障。更要破斥兩種情況，又分為兩點。首先總的否定，其次在『何以故』（為什麼）之後正式破斥。破斥中又分為兩點，先破斥細微，再破斥遮障。首先破斥細微：樹的形相非常粗大，怎麼會看不見？如果原本細微，後來不應該變大。如果後來變大，最初也應該粗大。其次破斥遮障：如果尼拘陀子（榕樹種子）的遮障使尼拘陀樹（榕樹）不可見，那麼遮障應該總是遮障，總是不可見。 第二番問答。提問中仍然舉出兩個原因。了因（能生果的原因）了無正（完全沒有）云何無耶（怎麼會沒有呢）？因爲了細（通過細微的因素）才能成就大（粗大的果實），所以才能看見。佛陀回答有五重含義。一，說明本來有或者本來沒有，都不需要了因。『若尼拘陀下』（如果尼拘陀子本來沒有尼拘陀樹的粗相）。二，舉出非果作為詰難，詰難於本來沒有。尼拘陀子本來沒有尼拘陀樹的粗相，也沒有佉陀羅（一種樹木）的粗相，為什麼不生出佉陀羅樹？『若細下』（如果細微），三，詰難粗大的應該可以看見。四，舉出燒燬的形相作為並列。如果樹，樹的本性是有的，後來才生長出樹，也應該本來有燒燬的形相，後來可以被燒燬。種子的本性被燒燬，不應該生長出樹。 五，更進一步取意破斥其先生后滅。文中舉出一切法生滅都是同時的。且就尼拘陀子的生滅是同時的來說，怎麼會先產生而後才滅亡？既然生滅是同時的，那麼既能先產生后滅亡，也應該先滅亡后產生。 第三番問答。舉出非因作為提問。同樣是沒有自性，為什麼不能榨出油？其次佛說：也可以榨出油，壓榨種子，流出的汁液就是油。 第四次提問。也應該可以被稱為胡麻油。佛陀回答說：隨著因緣不同，接受的名稱也不同。不能叫做麻油，可以叫做尼拘陀油。眾生的佛性也是這樣。眾生中有佛性，草木中沒有佛性，而有草木等的自性。『師子吼言下』（如獅子吼一樣宣講），第二，破斥因中無果的執著，既然不是外道的意義，只有一番問答，分為三點。一，領會旨意，二，正式詰難，三，總結讚歎。領會仰非（完全否定）的人，領會了沒有果實的旨意，不再產生懷疑。因中既然不能有果實，眾生之中也沒有佛性，這個道理是可以相信的。
【English Translation】 English version If there is tree-nature, why is it not seen? Furthermore, if you say it is due to subtle obscuration, then two more aspects must be refuted, again in two points. First, a general negation; second, a formal refutation following 'Why is it so?' Within the refutation, there are two points: first, refuting the subtle; second, refuting the obscuration. First, refuting the subtle: the appearance of a tree is very coarse, how can it not be seen? If it were originally subtle, it should not become large later. If it becomes large later, it should have been large from the beginning. Second, refuting the obscuration: if the obscuration of a Nigrodha seed (banyan seed) makes the Nigrodha tree (banyan tree) invisible, then the obscuration should always obscure, and it should always be invisible. The second round of questions and answers. In the question, two causes are still cited. 'The manifesting cause (cause that brings about the result), completely without the primary (completely without), how can it be without?' Because manifesting the subtle (through subtle factors) can accomplish the large (coarse result), therefore it can be seen. The Buddha's answer has five layers of meaning. First, clarifying that whether it originally exists or originally does not exist, a manifesting cause is not needed. 'If the Nigrodha below' (if the Nigrodha seed originally does not have the coarse appearance of a Nigrodha tree). Second, citing a non-result as a challenge, challenging the original non-existence. The Nigrodha seed originally does not have the coarse appearance of a Nigrodha tree, nor does it have the coarse appearance of a Khadira (a type of tree), why does it not produce a Khadira tree? 'If subtle below' (if subtle), third, challenging that the coarse should be visible. Fourth, citing the appearance of being burned as a parallel. If a tree, the nature of the tree exists, and later the tree grows, it should also originally have the appearance of being burned, and later it can be burned. The nature of the seed being burned should not produce a tree. Fifth, further taking the meaning to refute its prior arising and subsequent ceasing. The text cites that the arising and ceasing of all dharmas are simultaneous. And regarding the simultaneous arising and ceasing of the Nigrodha seed, how can it arise first and then cease later? Since arising and ceasing are simultaneous, then it can both arise first and cease later, and it should also cease first and arise later. The third round of questions and answers. Citing a non-cause as a question. Equally without self-nature, why can't oil be extracted? Next, the Buddha said: Oil can also be extracted, pressing the seed, the juice that flows out is oil. The fourth question. It should also be called sesame oil. The Buddha answered: Depending on the different conditions, the names received are also different. It cannot be called sesame oil, it can be called Nigrodha oil. The Buddha-nature of sentient beings is also like this. Sentient beings have Buddha-nature, grass and trees do not have Buddha-nature, but have the nature of grass and trees, etc. 'Lion's roar words below' (proclaiming like a lion's roar), second, refuting the attachment to no result in the cause, since it is not the meaning of external paths, there is only one round of questions and answers, divided into three points. First, understanding the meaning, second, formally challenging, third, summarizing and praising. Those who understand and completely negate, understand the meaning of no fruit, and no longer have doubts. Since there cannot be fruit in the cause, there is also no Buddha-nature in sentient beings, this principle is believable.
。眾生即執定無為實。既其定無不復得言一切有性。故云是義不然。不然者豈非執無。何以故下。第二正難又二。先難次答。初文凡作七番。一據業行。二據斷善。三據發心。四據退轉不退轉。五據修萬行六度。六據退萬行。七據僧寶。初就行業為難者。人天無性但有業緣。五戒得人十善得天。天得作人人得作天。菩薩亦爾。但以業緣而得成佛。非謂佛性。次就斷善作難者。若眾生有性善。不可斷墮于地獄。以佛性力應止地獄。夫佛性是常。常何可斷。既斷于善即知無常。若無常者則無佛性。三據初發心難者。若本有性應本發心。心既始發知本無性。又佛性無發發則非性。四據退不退為難者。若本有性不應毗跋致。只應阿毗跋致。唯應不退不應有退。既其有退知無佛性。五據萬行難者。若本有性何須萬行。修萬行者知無佛性。六據退萬行為難者。佛性是常何得有退。既見三惡而有退者。知無佛性。七據三寶為難者。如佛所說三寶是常。僧既是常只應常住。何得進修令后成佛。進修則無常無常故無性。何故云一切眾生悉有。次佛言下正答七難。但不次第。第一答第一業行問。第二答第三發心問。第三答第六退轉萬行問。第四答第二斷善問。第五答第五萬行問。第六答第七僧寶問。第七答第四退不退問。此答第一問。止有
【現代漢語翻譯】 現代漢語譯本 眾生如果執著于『無為』是真實存在的，那麼既然已經確定是『無』，就不能再說一切事物都具有『性』。所以說這種觀點是不對的。說不對，難道不是執著于『無』嗎？為什麼下面要進行反駁呢？ 第二部分是正式的反駁，分為兩個部分：先是反駁，然後是回答。首先是反駁，總共有七個方面：一、根據業行；二、根據斷善；三、根據發心；四、根據退轉與不退轉；五、根據修習萬行六度；六、根據退失萬行；七、根據僧寶。 首先，根據業行進行反駁：人天沒有固定的『性』，只有業緣。持守五戒可以得到人身，修習十善可以升到天界。天人可以轉世為人，人也可以昇天。菩薩也是這樣，只是通過業緣而成就佛果，而不是因為具有佛性。 其次，根據斷善進行反駁：如果眾生具有佛性，那麼善根就不可能斷絕，也不應該墮入地獄。因為佛性的力量應該能夠阻止墮入地獄。佛性是永恒不變的，怎麼可能斷絕呢？既然善根可以斷絕，那就說明佛性是無常的。如果佛性是無常的，那就說明沒有佛性。 第三，根據初發心進行反駁：如果本來就具有佛性，那麼應該一開始就發菩提心。既然是後來才發心，那就說明本來沒有佛性。而且，佛性是本來就有的，如果需要發起，那就不是佛性了。 第四，根據退轉與不退轉進行反駁：如果本來就具有佛性，就不應該有退轉，只應該是不退轉。應該只有不退轉，不應該有退轉。既然有退轉，那就說明沒有佛性。 第五，根據萬行進行反駁：如果本來就具有佛性，為什麼還需要修習萬行呢？需要修習萬行，就說明沒有佛性。 第六，根據退失萬行進行反駁：佛性是永恒不變的，怎麼可能退失呢？既然看到三惡道而退失，那就說明沒有佛性。 第七，根據三寶進行反駁：如佛所說，三寶是常住的。僧寶既然是常住的，就應該永遠常住，怎麼還需要精進修行，以便將來成佛呢？需要精進修行，那就說明僧寶是無常的，無常就沒有『性』。為什麼又說一切眾生都具有佛性呢？ 接下來是佛陀的回答，針對以上七個方面的反駁，但順序並不完全對應。第一是回答第一個關於業行的問題；第二是回答第三個關於發心的問題；第三是回答第六個關於退轉萬行的問題；第四是回答第二個關於斷善的問題；第五是回答第五個關於萬行的問題；第六是回答第七個關於僧寶的問題；第七是回答第四個關於退不退的問題。這裡先回答第一個問題，只說有...
【English Translation】 English version If sentient beings cling to the idea that 'non-action' (Wuwei) is real, then since it is determined to be 'non-being,' it cannot be said that all things possess 'nature' (xing). Therefore, this view is incorrect. To say it is incorrect, isn't that clinging to 'non-being'? Why is there a refutation below? The second part is the formal refutation, divided into two parts: first the refutation, then the answer. First is the refutation, with a total of seven aspects: 1. According to karma and action (ye xing); 2. According to the severance of goodness (duan shan); 3. According to the arising of the mind (fa xin); 4. According to regression and non-regression (tui zhuan bu tui zhuan); 5. According to the cultivation of myriad practices and the six perfections (xiu wan xing liu du); 6. According to the loss of myriad practices (tui wan xing); 7. According to the Sangha Jewel (seng bao). First, refuting according to karma and action: Humans and gods do not have a fixed 'nature,' only karmic conditions (ye yuan). Upholding the five precepts can attain human form, and cultivating the ten virtues can ascend to the heavens. Gods can be reborn as humans, and humans can ascend to the heavens. Bodhisattvas are also like this, only achieving Buddhahood through karmic conditions, not because they possess Buddha-nature (fo xing). Second, refuting according to the severance of goodness: If sentient beings possess Buddha-nature, then the roots of goodness cannot be severed, nor should they fall into hell. Because the power of Buddha-nature should be able to prevent falling into hell. Buddha-nature is eternal and unchanging, how can it be severed? Since the roots of goodness can be severed, it shows that Buddha-nature is impermanent. If Buddha-nature is impermanent, then it shows that there is no Buddha-nature. Third, refuting according to the initial arising of the mind: If one inherently possesses Buddha-nature, then one should initially arise the Bodhi mind (pu ti xin). Since the mind arises later, it shows that one did not inherently possess Buddha-nature. Moreover, Buddha-nature is inherent, if it needs to be aroused, then it is not Buddha-nature. Fourth, refuting according to regression and non-regression: If one inherently possesses Buddha-nature, then there should be no regression, only non-regression. There should only be non-regression, there should be no regression. Since there is regression, it shows that there is no Buddha-nature. Fifth, refuting according to the myriad practices: If one inherently possesses Buddha-nature, why is it necessary to cultivate the myriad practices? The need to cultivate the myriad practices shows that there is no Buddha-nature. Sixth, refuting according to the loss of myriad practices: Buddha-nature is eternal and unchanging, how can it be lost? Since one sees the three evil realms and regresses, it shows that there is no Buddha-nature. Seventh, refuting according to the Three Jewels (san bao): As the Buddha said, the Three Jewels are permanent. Since the Sangha Jewel is permanent, it should be eternally permanent, why is it necessary to diligently cultivate in order to become a Buddha in the future? The need to diligently cultivate shows that the Sangha Jewel is impermanent, and impermanence has no 'nature.' Why then say that all sentient beings possess Buddha-nature? Next is the Buddha's answer, addressing the above seven aspects of refutation, but the order does not completely correspond. First is the answer to the first question about karma and action; second is the answer to the third question about the arising of the mind; third is the answer to the sixth question about the regression of myriad practices; fourth is the answer to the second question about the severance of goodness; fifth is the answer to the fifth question about the myriad practices; sixth is the answer to the seventh question about the Sangha Jewel; seventh is the answer to the fourth question about regression and non-regression. Here, the first question is answered first, only saying that there is...
八字具答。問意舉人天由業不關佛性。亦應由業致佛不關佛性佛答。人天不須佛性。只由於業致有往反。不關佛性。佛性常故作佛亦常。知有佛性。汝言下第二超答第三發心。先牒問次正答。汝言何故有退下。第三超答第六退轉萬行。明實無退只是遲得謂之為退。而不答萬行。為下答可酬之。此菩提心實非佛性下。第四追答第二斷善問明菩提心非佛性。闡提不發菩提心。而佛性不斷。善男子汝言下。第五答第五萬行之問為二。一正答二更取意難。前無此言。一解云。前應有此問翻者脫落。二解云。本無此問直是取意。善男子汝言僧寶下。第六答第七問有四。複次初有二種和合。次十二部經和合。三十二因緣和合。四諸佛和合。皆明僧常。乃是一體之僧非今事僧。善男子汝言眾生若有佛性下。第七追答第四退不退問。文為二。先牒問誡聽。次正答其難。云若有佛性。豈合跋致阿跋致異。答文為四。一明退轉行。二明不退愿。三雙明退不退兩人。四重明不退行。佛答意者。不關佛性有退不退。只由志願強弱不同致退不退。雖退非失遲得名退。初論退行又為四。一明十三法。二明六法。三明五法。四明二法。初十三法如文。次六法中有營世務者。出家學道經營俗法巨有所妨。言俗法者。真修之外皆名為俗。春秋中。臧文仲有
【現代漢語翻譯】 現代漢語譯本 八個方面都已回答完畢。你問到人天（人和天人，指六道輪迴中的兩種生命形態）的產生是由於業力，與佛性無關。那麼，成佛也應該是由業力導致，與佛性無關嗎？佛陀回答說：人天不需要佛性，僅僅由於業力導致往返輪迴，與佛性無關。佛性是恒常不變的，所以成佛也是恒常的。要知道有佛性存在。你所說的『言下』，是第二次超越回答；『發心』，是第三次超越回答。先重複提問，然後正式回答。你問『為何會有退轉』，這是第三次超越回答第六個問題，即退轉萬行（菩薩修行中的各種行為）。說明實際上沒有退轉，只是證悟的時間遲緩，所以被稱為退轉。這裡沒有回答萬行的問題，是爲了在後面的回答中一併解釋。『此菩提心實非佛性』，這是第四次追溯回答第二次提問，即斷善根的問題，說明菩提心不是佛性。斷善根的人不會發起菩提心，但佛性不會因此斷滅。『善男子，你所說的』，這是第五次回答第五個問題，即萬行的問題，分為兩部分：一是正式回答，二是進一步提出疑問。前面沒有提到這個問題，一種解釋是，前面應該有這個問題，但翻譯者遺漏了。另一種解釋是，本來沒有這個問題，只是根據意思來提問。『善男子，你所說的僧寶』，這是第六次回答第七個問題，有四個方面：一是兩種和合（指理和事兩種層面的和合），二是十二部經的和合，三是十二因緣的和合，四是諸佛的和合。都是爲了說明僧是恒常存在的，乃是一體的僧，而不是現在的事相僧。『善男子，你所說的眾生若有佛性』，這是第七次追溯回答第四個問題，即退與不退的問題。文分為兩部分：一是重複提問並告誡聽者，二是正式回答其疑問。說『若有佛性，豈合跋致（不退轉）阿跋致（退轉）有差異』。回答分為四個方面：一是說明退轉之行，二是說明不退轉之愿，三是同時說明退轉和不退轉的兩種人，四是再次說明不退轉之行。佛陀回答的意思是，退與不退與佛性無關，只是由於志願的強弱不同導致退與不退。即使退轉，也不是失去，只是遲緩得到，所以稱為退轉。最初論述退轉之行，又分為四個方面：一是說明十三種法，二是說明六種法，三是說明五種法，四是說明兩種法。最初的十三種法如經文所述。其次，六種法中，有經營世俗事務的人，出家學道卻經營世俗的事務，會造成很大的妨礙。所謂俗法，是指真修之外的一切都稱為俗法。《春秋》中，臧文仲有...
【English Translation】 English version The eight aspects have been fully answered. You asked whether the arising of humans and devas (humans and celestial beings, referring to two life forms in the six realms of reincarnation) is due to karma and has nothing to do with Buddha-nature. Then, should becoming a Buddha also be caused by karma and have nothing to do with Buddha-nature? The Buddha answered: Humans and devas do not need Buddha-nature; they are merely caused by karma to go back and forth in reincarnation, which has nothing to do with Buddha-nature. Buddha-nature is constant, so becoming a Buddha is also constant. Know that Buddha-nature exists. What you said about 'immediately,' is the second surpassing answer; 'arising of the aspiration,' is the third surpassing answer. First repeat the question, then formally answer. You asked 'why there is regression,' which is the third surpassing answer to the sixth question, namely, regression from myriad practices (various actions in the Bodhisattva's practice). It explains that there is actually no regression, but the realization is delayed, so it is called regression. Here, the question of myriad practices is not answered, in order to explain it together in the subsequent answer. 'This Bodhi-mind is actually not Buddha-nature,' which is the fourth tracing back to answer the second question, namely, the question of severing good roots, explaining that Bodhi-mind is not Buddha-nature. Those who sever good roots will not generate Bodhi-mind, but Buddha-nature will not be destroyed because of this. 'Good man, what you said about,' is the fifth answer to the fifth question, namely, the question of myriad practices, divided into two parts: one is the formal answer, and the other is to further raise questions. This question was not mentioned earlier; one explanation is that this question should have been there earlier, but the translator omitted it. Another explanation is that there was no such question originally, but it was raised according to the meaning. 'Good man, what you said about the Sangha Jewel,' is the sixth answer to the seventh question, with four aspects: one is the two kinds of harmony (referring to harmony on both the levels of principle and phenomena), two is the harmony of the twelve divisions of scriptures, three is the harmony of the twelve links of dependent origination, and four is the harmony of all Buddhas. All are to explain that the Sangha is eternally existent, which is the Sangha as a whole, not the Sangha in its present form. 'Good man, what you said about sentient beings if they have Buddha-nature,' is the seventh tracing back to answer the fourth question, namely, the question of regression and non-regression. The text is divided into two parts: one is to repeat the question and admonish the listeners, and the other is to formally answer the question. It says 'If there is Buddha-nature, how can there be differences between Avinivartaniya (non-regression) and Vinivartaniya (regression)?' The answer is divided into four aspects: one is to explain the practice of regression, two is to explain the vow of non-regression, three is to explain both the regressing and non-regressing people at the same time, and four is to explain again the practice of non-regression. The Buddha's meaning in answering is that regression and non-regression have nothing to do with Buddha-nature, but are caused by the different strengths of vows. Even if there is regression, it is not lost, but it is obtained later, so it is called regression. The initial discussion of the practice of regression is further divided into four aspects: one is to explain the thirteen dharmas, two is to explain the six dharmas, three is to explain the five dharmas, and four is to explain the two dharmas. The initial thirteen dharmas are as described in the scripture. Secondly, among the six dharmas, there are those who engage in worldly affairs; renouncing the household life to study the Way, but engaging in worldly affairs, will cause great obstacles. The so-called worldly dharmas refer to everything outside of true practice. In the 'Spring and Autumn Annals,' Zang Wenzhong had...
三不仁。使妾編蒲席賣為外邦所彈。曰汝國之大夫失德。與百姓爭利。俗人尚誡貪。況驅馳耕販。必應休道。設使彈訶何足以言。又句句應論觀慧。文煩不書得意自在。夫觀解者。非但執來運斤名為俗務。坐馳五塵六慾即是世務。又專念空無相愿亦是世務。又念蒼生塗炭慈悲慰拔亦是世務。若能無念念于無念。非念非無念。一心中覺方非世務。私謂。如大師釋經。句句之中依文消竟。即句句觀解于文非要。但為法行者隨語起觀。故處處明。二云何下第二明不退之愿。愿作心師有二解。一云。只是前後兩心。前心起惡後心隨流者。此非心師。前心起惡後心能止。是則心師。二解。以假人制心不隨心作。所作假人人是心師。今明太近。上文云。諸佛所師所謂法也。心緣於法法為心師。深淺自在。善男子不可以下。第三雙明退不退。兩人正酬其問。有譬有合如文。師子吼下。第四重明不退之行。先問次答。通論六度皆是不退之行。今趣舉三十二相業。約求佛心。便上文明百福成一相。今文或一業成一相。或多業得多相。此就相似因果為語。一業一相多業多相。示因果不差。佛實有四牙。而文但二牙者。二牙大二牙白。兩白為一兩大為一。故言二牙。又一解。若論牙則有四。若論邊則有二。今明二邊牙故言二牙。善男子一切眾
【現代漢語翻譯】 現代漢語譯本 三不仁（三種不仁慈的行為）。讓妾編織蒲席去賣，卻被外國嘲笑。他們說：『你們國家的大夫喪失了德行，與百姓爭奪利益。』世俗之人尚且告誡不要貪婪，何況是驅使、耕作、販賣？必定應該停止這些行為。即使被嘲笑又有什麼可說的呢？而且句句都應該討論觀慧（通過觀察事物本質而獲得的智慧），文字繁瑣不如意會。所謂『觀解』，不僅僅是拿著斧頭砍東西才叫俗務，坐著放縱五塵（色、聲、香、味、觸）六慾（眼、耳、鼻、舌、身、意對色、聲、香、味、觸、法的慾望）就是世俗事務。又或者專注于空無相愿（對空性、無相、無愿的執著）也是世俗事務。又或者想著蒼生受苦，用慈悲心去安慰救拔也是世俗事務。如果能夠無念地專注于無念，既不是念也不是無念，一心覺悟，這才不是世俗事務。我私下認為，就像大師解釋經典，句句都按照文字來解釋，那麼句句的觀解對於文字來說就不是必要的。只是爲了讓修行佛法的人隨著語言而生起觀想，所以處處都加以說明。 『二云何下』（第二部分）說明不退轉的願望。『愿作心師』有兩種解釋。一種說法是，只是前後兩個心念。前一個心念生起惡念，后一個心念隨之流淌，這不是心師。前一個心念生起惡念，后一個心念能夠阻止，這才是心師。另一種解釋是，用假想的人來控制心，不隨心所欲，所假想的人就是心師。現在說明的太淺顯了。上文說，諸佛所師，就是所謂的法。心緣於法，法就是心師。深淺自在。『善男子不可以下』（善男子，不可以…以下的內容），第三部分雙重說明退與不退。兩個人正在回答他的問題。有比喻有結合，就像文中所說。『師子吼下』（獅子吼以下的內容），第四部分再次說明不退轉的行為。先問后答。通論六度（佈施、持戒、忍辱、精進、禪定、智慧）都是不退轉的行為。現在選取三十二相業（佛的三十二種殊勝的身體特徵），是關於求佛之心。就如上文所說，一百種福報成就一個相。現在文中或者一個業成就一個相，或者多個業成就多個相。這是就相似的因果來說的。一個業一個相，多個業多個相，顯示因果不差。佛實際上有四顆牙齒，而文中只說兩顆牙齒，是因為兩顆牙齒大，兩顆牙齒白，兩個白合為一個大，兩個大合為一個，所以說兩顆牙齒。又一種解釋是，如果說牙齒，則有四顆。如果說牙齒的邊，則有兩條邊。現在說明兩條邊的牙齒，所以說兩顆牙齒。『善男子一切眾』（善男子，一切眾…）
【English Translation】 English version The Three Unkindnesses. Making the concubine weave rush mats to sell, only to be ridiculed by foreigners who said: 'Your country's ministers have lost their virtue, competing with the people for profit.' Even worldly people are cautioned against greed, let alone driving, farming, and selling? These activities should certainly cease. What is there to say even if ridiculed? Moreover, every sentence should discuss contemplative wisdom (insight gained through observing the essence of things), it's better to grasp the meaning than to be verbose. 'Contemplative understanding' is not merely wielding an axe for worldly tasks; sitting and indulging in the five dusts (form, sound, smell, taste, touch) and six desires (the desires of the eyes, ears, nose, tongue, body, and mind for form, sound, smell, taste, touch, and dharma) are worldly affairs. Furthermore, focusing solely on emptiness, non-form, and non-desire (attachment to emptiness, formlessness, and desirelessness) is also a worldly affair. Moreover, thinking of the suffering of sentient beings and comforting and rescuing them with compassion is also a worldly affair. If one can be without thought, focused on non-thought, neither thought nor non-thought, and awaken with a single mind, then this is not a worldly affair. I privately believe that, just as a master explains the scriptures, explaining each sentence according to the text, then the contemplative understanding of each sentence is not necessary for the text. It is only to allow those who practice the Dharma to generate contemplation along with the words, so it is explained everywhere. 'The second part, starting with 'What is the reason for...?'', explains the vow of non-retrogression. 'Wishing to be a teacher of the mind' has two interpretations. One explanation is that it simply refers to the two minds, the former mind giving rise to evil thoughts and the latter mind following along. This is not a teacher of the mind. If the former mind gives rise to evil thoughts and the latter mind can stop it, then this is a teacher of the mind. Another explanation is to use an imagined person to control the mind, not letting it act as it pleases. The imagined person is the teacher of the mind. The current explanation is too superficial. The previous text said that what the Buddhas teach is the Dharma. The mind is conditioned by the Dharma, and the Dharma is the teacher of the mind. The depth is free and unconstrained. 'The third part, starting with 'Good man, it is not possible to...', doubly explains retrogression and non-retrogression. The two people are answering his question. There are metaphors and combinations, as stated in the text. 'The fourth part, starting with 'Lion's Roar...', reiterates the actions of non-retrogression. First question, then answer. Generally speaking, the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) are all actions of non-retrogression. Now, selecting the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) pertains to the mind seeking Buddhahood. Just as the previous text said that one hundred blessings accomplish one mark. Now, the text says that one action accomplishes one mark, or multiple actions accomplish multiple marks. This is speaking in terms of similar cause and effect. One action, one mark; multiple actions, multiple marks, showing that cause and effect are not different. The Buddha actually has four teeth, but the text only mentions two teeth because two teeth are large and two teeth are white. Two whites combine into one large, and two larges combine into one, so it says two teeth. Another explanation is that if we talk about teeth, there are four. If we talk about the edges of the teeth, there are two edges. Now, explaining the teeth with two edges, so it says two teeth. 'Good man, all beings...'
生下。第三結嘆佛性。此文具五種佛性。眾生即正因。諸佛境界即果性果果性。業果即了因佛性。即境界性。又一解。眾生是正因。諸佛境界是境界性。業是了因性。果是果性。果果性后佛性是總結章耳。又一解。一切眾生明凡夫。諸佛明聖人。業即是因性因因性。果即是果性果果性。佛性即正因性。下總結四法即指此為四。皆稱不可思議者。不可以定相取。即一性是五性。五性即一性。非一五性而一五性。不縱橫不併別。如是乃名不可思議。若得此意望上兩番破義。無性即有性。有性即無性。非有性非無性。而有性而無性。即是非內非外。雖非內外而不失壞。名諸眾生悉有佛性。若失此意全非秘藏之宗。文理抗行焉釋涅槃。文云四法者。眾生諸佛境界業果是為四法。文云眾生煩惱覆障故常者。只名此為常。以其煩惱起故是常。又一解云。只眾生中有佛性之理。是故名常。今謂此解淺近常義亦不成。眾生煩惱障覆即是常者。眾生是生死。生死即涅槃。煩惱即菩提。既言即是寧不是常。問果果了因萬善如何是常。一解云。能了佛性故云是常。今謂此不然皆不可思議。不可思議故常。明文在茲何勞余解。不可思議故常。此是圓義。無常覆障破無常已得受樂故。此是別義(云云)。
大般涅槃經疏卷第二十五 大正藏
【現代漢語翻譯】 現代漢語譯本： 生下。第三部分總結佛性。此文包含了五種佛性。眾生即是正因佛性。諸佛的境界即是果性與果果性。業果即是了因佛性，也就是境界性。另一種解釋是，眾生是正因佛性，諸佛的境界是境界性，業是了因性，果是果性，果果性后的佛性是總結性的章節。還有一種解釋是，一切眾生代表凡夫，諸佛代表聖人，業即是因性與因因性，果即是果性與果果性，佛性即是正因性。下面總結的四法即是指這四種，都稱為不可思議，因為不可以固定的相來理解。即一性是五性，五性即是一性，非一亦非五，而是一亦是五，不縱橫也不併列分離，這樣才稱為不可思議。如果理解了這個意思，那麼之前的兩種破斥之義，無性即是有性，有性即是無性，非有性也非無性，而有性而無性，即是非內非外，雖然非內非外，但又不失壞，這才能稱為諸眾生悉有佛性。如果失去了這個意思，就完全不是秘藏之宗的宗旨，文理就互相牴觸了。《涅槃經》的解釋中說，文中所說的四法，就是眾生、諸佛、境界、業果，這就是四法。文中所說的眾生被煩惱覆蓋障礙，所以說是常，只是稱這個為常。因為煩惱生起，所以是常。另一種解釋說，只是眾生中有佛性的道理，所以稱為常。我認為這種解釋淺薄，常的意義也無法成立。眾生被煩惱障礙覆蓋就是常，眾生是生死，生死即是涅槃，煩惱即是菩提，既然說是『即是』，難道不是常嗎？問：果果、了因、萬善如何是常？一種解釋說，能夠了解佛性，所以說是常。我認為這不對，都是不可思議，因為不可思議所以是常。經文明白地在這裡，何必多餘的解釋。因為不可思議所以是常，這是圓滿的意義。無常覆蓋障礙，破除無常已經得到受樂，這是個別的意義（等等）。 《大般涅槃經疏》卷第二十五 《大正藏》
【English Translation】 English version: Born. The third section concludes with Buddha-nature (Fo Xing). This text contains five types of Buddha-nature. Sentient beings are the direct cause (Zheng Yin) Buddha-nature. The realm of all Buddhas is the resultant nature (Guo Xing) and the resultant-resultant nature (Guo Guo Xing). Karmic result is the enabling cause (Liao Yin) Buddha-nature, which is the nature of realm (Jingjie Xing). Another explanation is that sentient beings are the direct cause Buddha-nature, the realm of all Buddhas is the nature of realm, karma is the enabling cause nature, result is the resultant nature, and the Buddha-nature after the resultant-resultant nature is a concluding chapter. Yet another explanation is that all sentient beings represent ordinary people (Fan Fu), all Buddhas represent sages (Sheng Ren), karma is the causal nature (Yin Xing) and the causal-causal nature (Yin Yin Xing), result is the resultant nature and the resultant-resultant nature, and Buddha-nature is the direct cause nature. The four dharmas summarized below refer to these four, all called 'inconceivable' (Bu Ke Si Yi) because they cannot be understood with fixed characteristics. That is, one nature is five natures, and five natures are one nature, neither one nor five, but one and five, neither vertical nor parallel and separate; only then is it called 'inconceivable'. If this meaning is understood, then the previous two refutations mean that non-nature is nature, nature is non-nature, neither nature nor non-nature, but nature and non-nature, that is, neither inside nor outside, although neither inside nor outside, it is not lost or destroyed; this is what is called 'all sentient beings possess Buddha-nature'. If this meaning is lost, it is completely not the doctrine of the esoteric school, and the text and reasoning contradict each other. The explanation of the Nirvana Sutra says that the four dharmas mentioned in the text are sentient beings, all Buddhas, realm, and karmic result; these are the four dharmas. The text says that sentient beings are covered and obstructed by afflictions (Fan Nao), so it is called 'constant' (Chang); it is only called this 'constant'. Because afflictions arise, it is 'constant'. Another explanation says that it is only the principle of Buddha-nature in sentient beings that is called 'constant'. I think this explanation is shallow, and the meaning of 'constant' cannot be established. Sentient beings are covered and obstructed by afflictions, which is 'constant'; sentient beings are birth and death (Sheng Si), birth and death is Nirvana, afflictions are Bodhi; since it is said to be 'is', is it not 'constant'? Question: How are resultant-resultant, enabling cause, and all good deeds 'constant'? One explanation says that it is because they can understand Buddha-nature that they are called 'constant'. I think this is not right; they are all 'inconceivable', and because they are 'inconceivable', they are 'constant'. The sutra text is clearly here; why bother with other explanations? Because it is 'inconceivable', it is 'constant'; this is the complete meaning. Impermanence covers and obstructs, and having eliminated impermanence, one has already obtained enjoyment; this is the separate meaning (etc.). The Nirvana Sutra Commentary, Volume 25 Taisho Tripitaka
第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十六
隋章安頂法師撰
唐天臺沙門湛然再治
師子吼品之三
起卷。第三明縛解。眾生雖有佛性。為惑所覆不能得見。須修萬行解生惑盡。佛性理彰故明縛解。文有五番問答。初問答中初問為二。先領旨唱無。次是五陰下。生滅為難。若正性不生不滅故無縛解。緣性唸唸不住。又無縛解。此惑體性即起即滅。云何此惑能縛眾生。既其無縛即亦無解。有法有譬有合。答為二。初誡許次正答又二。初明縛后明解。就初縛為三。一死陰二中陰三生陰。就初死陰中三。有法譬合。初法如文。次譬中雲。日既西沒。雖殘光東照終不歸東。人命將盡。雖有餘氣終不更生。此陰滅已彼陰續生。此乃即死明生。眾生下合又二。先正合。次如燈生闇滅重更引譬。次如蠟印印泥下。第二明中陰又二。先譬后合。蠟譬死陰。泥譬中陰。印滅文成者。譬死陰若滅中陰即起。文非泥出者。此身非是中陰所出。又非無因亦不餘來。藉于死陰而得現也。不可求其處所。但因緣故有。問亦有不受中陰者不。答通論皆受。如大理獄責定行刑。中陰亦爾。覈定善惡惡墜善升。若有別從猛利善惡。如五逆者徑墜。十善者徑升。𥎞矛離手遂到彼方。則不
論中陰。現在陰滅下。第二合譬。初正合次二眼三食。初又二。初正合次舉譬帖合。二料簡二眼三食者。自無摶食既是改報。寧得有飯而摶。既有想陰則有思食。有身故則有觸食。以有意故則有識食。俱舍中廣明中陰等。古人有四食章等。於此非要。父母交會下。第三明生陰。通論六道並有生陰。且就人道。初明起三煩惱。次明具四顛倒。所以為縛。不得難言唸唸滅故故無有縛。三煩惱者。一愛二瞋三謂己有。此是我見亦即是癡。是人若得下。第二明解又四。初明近聽思行。皆如文。師子吼言空中無刺下。第二番先問后答。初問又二。初作逆喻舉空中無刺。后舉陰無系者。云何繫縛。上德王云。心本無貪。云何貪慾能繫於心。即是此義。答為二。謂法譬。初法者就理為論。謂續故不斷。壞故不常。不斷不常非縛非解。若未達斯理即有縛解。舉屋舉拳。約掌合時論縛。掌離時論開。本不合時論不縛不開。繫縛等三即此意也。縛即論假。脫即論真。不縛不脫即論中道。乃是三諦相即之相。師子吼言如眼下。第三番先問次答。此問躡前答文作難。前云名色縛眾生眾生縛名色。名色只是眾生。云何自縛。如刀不自割。故后復難。若其眾生只是名色者。還是名色縛于名色。云何名色能縛眾生。答如文。師子吼言若有名色是繫縛下
【現代漢語翻譯】 現代漢語譯本： 論中陰（Bardo）。現在中陰滅，接下來是第二個譬喻的結合。首先是正結合，其次是二眼（two eyes），然後是三食（three kinds of nutriment）。首先又分為兩部分。首先是正結合，其次是舉例說明並貼切地結合。二是簡要分析二眼和三食。既然沒有摶食（kabalikahara），就是改變了果報。怎麼會有飯可以摶食呢？既然有想陰（sankhara-skandha），就有思食（manosamcetanas）。有身故就有觸食（sparśa）。因為有意故就有識食（vijñāna）。《俱舍論》（Abhidharmakośa）中廣明中陰等。古人有四食章等，在這裡不是重點。父母交會時，第三部分說明生陰（birth skandha）。普遍來說，六道都有生陰。且就人道來說，首先說明生起三種煩惱。其次說明具備四種顛倒。所以被束縛。不要說唸唸滅故就沒有束縛。三種煩惱是：一愛（raga），二瞋（dosa），三認為自己有。這就是我見（atmasamadhi），也就是癡（moha）。這人如果得到，第二部分說明解脫也有四種。首先說明近聽思行，都如經文所說。『師子吼言空中無刺』，第二番先問后答。首先是提問，又分為兩部分。首先是作逆喻，舉空中無刺。后舉陰無系者，云何繫縛？上德王說，『心本無貪，云何貪慾能繫於心？』就是這個意思。回答分為兩部分，即法和譬喻。首先從理上來說，就是因為相續所以不斷。因為會壞滅所以不常。不斷不常，所以非縛非解。如果未達到這個道理，就有縛和解。舉屋和拳頭為例。約掌合時論縛，掌離時論開。本不合時論不縛不開。繫縛等三就是這個意思。縛即論假，脫即論真，不縛不脫即論中道，乃是三諦相即之相。『師子吼言如眼』，第三番先問次答。這個提問是根據前面的回答而提出的質疑。前面說名色（nama-rupa）縛眾生，眾生縛名色。名色只是眾生，為什麼會自縛？如同刀不能自割。所以後面又提出質疑。如果眾生只是名色，還是名色縛于名色。為什麼名色能縛眾生？回答如經文所說。『師子吼言若有名色是繫縛』
【English Translation】 English version: Treatise on the Bardo (Antarabhava). Now, with the intermediate existence extinguished, the second analogy is combined. First is the direct combination, second are the two eyes, and then the three kinds of nutriment. First, it is further divided into two parts. First is the direct combination, second is giving an example and closely combining it. Second is a brief analysis of the two eyes and the three kinds of nutriment. Since there is no kabalikahara (material food), it is a change of retribution. How can there be rice to be consumed? Since there is the sankhara-skandha (formation aggregate), there is manosamcetanas (volitional thought). Because there is a body, there is sparśa (contact). Because there is intention, there is vijñāna (consciousness). The Abhidharmakośa extensively explains the intermediate existence, etc. Ancient people have chapters on the four kinds of nutriment, etc., which are not the focus here. When parents have intercourse, the third part explains the birth skandha. Generally speaking, all six realms have birth skandhas. Let's focus on the human realm. First, it explains the arising of the three afflictions. Second, it explains possessing the four inversions. Therefore, one is bound. Do not say that because thoughts are constantly ceasing, there is no bondage. The three afflictions are: first, raga (attachment); second, dosa (aversion); third, the belief that one possesses. This is atmasamadhi (self-view), which is also moha (delusion). If this person obtains, the second part explains that liberation also has four aspects. First, it explains listening, thinking, and acting closely, all as the sutra says. 'The Lion's Roar says there are no thorns in the sky,' the second time, first ask, then answer. First is the question, which is further divided into two parts. First is making a reverse analogy, citing that there are no thorns in the sky. Then it cites that those without skandhas are not bound, so how can they be bound? The previous King of Virtue said, 'The mind is originally without greed, how can greed bind the mind?' That is the meaning. The answer is divided into two parts, namely Dharma and analogy. First, from the perspective of principle, it is because of continuity that it is not constant. Because it will be destroyed, it is not permanent. Not constant and not permanent, therefore neither bound nor liberated. If one does not reach this principle, there will be bondage and liberation. Take the house and the fist as examples. When the palms are joined, it is considered bondage; when the palms are separated, it is considered opening. When they are not joined, it is considered neither bound nor open. The three, such as bondage, are this meaning. Bondage is discussed in terms of the provisional, liberation is discussed in terms of the true, neither bound nor liberated is discussed in terms of the Middle Way, which is the aspect of the mutual inclusion of the three truths. 'The Lion's Roar says like the eye,' the third time, first ask, then answer. This question is a challenge based on the previous answer. The previous said nama-rupa (name and form) binds sentient beings, and sentient beings bind nama-rupa. Nama-rupa is only sentient beings, why would it bind itself? It is like a knife cannot cut itself. Therefore, it is questioned again later. If sentient beings are only nama-rupa, it is still nama-rupa binding nama-rupa. Why can nama-rupa bind sentient beings? The answer is as the sutra says. 'The Lion's Roar says if nama-rupa is bondage'
。第四番問答。問如文。答中有法譬合。初法說中。羅漢子爛故無縛。報在故有縛。而言未見佛性者。大乘望之子果俱縛。小乘不爾。次譬合如文。師子吼言燈之與油下。第五番亦先問次答。初問意者。佛前言燈喻眾生油喻煩惱。今難此語有兩解。一云。燈覽眾法。明油器等共成一燈。明名燈明器名燈器。二云。明與油異正取明為燈。燈是火性油是濕性。正取后意為難。燈之與油二性各異。眾生煩惱本來不異。云何為喻。佛答為二。初舉八喻。后合燈喻。八喻為二。初列章次解釋。從小向大為順喻。從大向小為逆喻。現者取現事為現喻。前逆順亦是現事。除逆順邊取余現事。非者都非其類。先者先喻后合。後者先法后譬。渧此是帝音。滴此是的音。先後可解。此中應作養音上。看下為養。下看上為樣音。遍喻者盡其始末。師子吼言眾生五陰下。大段第四明修道。既其有縛云何得脫。故論修道而脫其縛。文有四問答。初明道可修。二正明修道。三修道之用。四勸修。此四次第者。諸法雖畢竟空而道可修。是故正修。修能斷惑是故有勸。初番有三問答。初問五陰眾生人法皆空何故有修。佛答。諸心念念相續不斷。雖唸唸滅煩惱連線。所以有修。是故第二更問。心念念滅何有修道。佛答。雖唸唸滅得論修道。如燈雖唸唸滅而
【現代漢語翻譯】 第四番問答（第四輪問答）。問如文（提問如原文）。答中有法譬合（回答中包含法理和比喻的結合）。初法說中（首先在法理闡述中），羅漢子爛故無縛（阿羅漢因為已經證悟，所以沒有束縛），報在故有縛（但業報仍然存在，所以還有束縛）。而言未見佛性者（如果說沒有見到佛性的人），大乘望之子果俱縛（從大乘佛教的觀點來看，因和果都受到束縛），小乘不爾（小乘佛教不這樣認為）。次譬合如文（接下來的比喻和法理結合如原文）。師子吼言燈之與油下（《師子吼》中說，燈和油如下）。 第五番亦先問次答（第五輪也是先提問后回答）。初問意者（最初提問的含義是），佛前言燈喻眾生油喻煩惱（佛之前說燈比喻眾生，油比喻煩惱）。今難此語有兩解（現在對這句話的理解有兩種）。一云（一種說法是），燈覽眾法（燈包含了所有法），明油器等共成一燈（光明、油、燈器等共同組成一盞燈），明名燈明器名燈器（光明叫做燈明，燈器叫做燈器）。二云（另一種說法是），明與油異正取明為燈（光明和油是不同的，只取光明作為燈），燈是火性油是濕性（燈是火的性質，油是濕的性質）。正取后意為難（主要以後一種說法來提問）。燈之與油二性各異（燈和油的性質各不相同），眾生煩惱本來不異（眾生和煩惱本來沒有不同），云何為喻（怎麼能用燈和油來比喻呢）？佛答為二（佛的回答分為兩部分）。初舉八喻（首先舉出八個比喻），后合燈喻（然後結合燈的比喻）。八喻為二（八個比喻分為兩類）。初列章次解釋（首先列出章節，然後解釋）。從小向大為順喻（從小到大是順喻），從大向小為逆喻（從大到小是逆喻）。現者取現事為現喻（『現』是指用現實的事物作為比喻）。前逆順亦是現事（之前的順喻和逆喻也是現實的事物）。除逆順邊取余現事（除了順喻和逆喻之外，取其他的現實事物）。非者都非其類（『非』是指完全不是同類的比喻）。先者先喻后合（『先』是指先比喻后結合法理），後者先法后譬（『后』是指先闡述法理后比喻）。渧此是帝音（『渧』是帝音），滴此是的音（『滴』是的音）。先後可解（先後順序可以理解）。此中應作養音上（這裡應該讀作『養』音）。看下為養（從下往上看是『養』音），下看上為樣音（從上往下看是『樣』音）。遍喻者盡其始末（『遍喻』是指窮盡事物的始終）。師子吼言眾生五陰下（《師子吼》中說，眾生的五蘊如下）。 大段第四明修道（第四大段闡明修道）。既其有縛云何得脫（既然有束縛，如何才能解脫）？故論修道而脫其縛（所以討論修道來解脫束縛）。文有四問答（文章中有四個問答）。初明道可修（首先說明道是可以修行的），二正明修道（其次正式闡明修道），三修道之用（第三是修道的用處），四勸修（第四是勸人修行）。此四次第者（這四個部分的順序是），諸法雖畢竟空而道可修（雖然一切法最終都是空性，但道是可以修行的），是故正修（所以要認真修行），修能斷惑是故有勸（修行能夠斷除迷惑，所以要勸人修行）。初番有三問答（第一輪有三個問答）。初問五陰眾生人法皆空何故有修（首先提問，五蘊、眾生、人、法都是空性的，為什麼還要修行）？佛答（佛回答說），諸心念念相續不斷（各種心念唸唸相續，沒有停止），雖唸唸滅煩惱連線（雖然每個念頭都在生滅，但煩惱卻連線不斷），所以有修（所以要修行）。是故第二更問（所以第二次又問），心念念滅何有修道（心念唸唸生滅，怎麼能修道）？佛答（佛回答說），雖唸唸滅得論修道（雖然唸唸生滅，但可以討論修道），如燈雖唸唸滅而（就像燈雖然唸唸生滅，但是）。
【English Translation】 Fourth set of questions and answers. The questions are as in the text. The answers contain a combination of Dharma (teachings) and similes. In the initial Dharma explanation, an Arhat (one who has attained enlightenment) is unbound because of their wisdom, but still bound by karma. As for those who have not seen their Buddha-nature, from the perspective of Mahayana (Great Vehicle) Buddhism, both cause and effect are bound. This is not the case in Hinayana (Smaller Vehicle) Buddhism. Next, the simile is combined with the Dharma as in the text. The Lion's Roar says, 'The lamp and the oil are below'. The fifth set also begins with questions followed by answers. The meaning of the initial question is that the Buddha previously said the lamp is a metaphor for sentient beings and the oil is a metaphor for afflictions. Now, there are two interpretations of this statement. One interpretation is that the lamp encompasses all Dharmas, with the light, oil, and lampstand together forming a lamp. The light is called 'lamp light', and the lampstand is called 'lampstand'. The second interpretation is that the light and oil are different, and only the light is taken as the lamp. The lamp has the nature of fire, and the oil has the nature of moisture. The question primarily challenges the latter interpretation. The lamp and the oil have different natures, while sentient beings and afflictions are not inherently different. How can they be used as a metaphor? The Buddha's answer is in two parts. First, eight metaphors are given. Then, the lamp metaphor is combined. The eight metaphors are divided into two categories. First, the chapters are listed and then explained. From small to large is a direct metaphor, and from large to small is an inverse metaphor. 'Present' refers to using present events as a present metaphor. The previous direct and inverse metaphors are also present events. Aside from the direct and inverse metaphors, other present events are taken. 'Non-' refers to metaphors that are completely dissimilar. 'First' refers to first giving the metaphor and then combining the Dharma. 'Later' refers to first explaining the Dharma and then giving the metaphor. '渧' (dī) is the sound of '帝' (dì). '滴' (dī) is the sound of '的' (de). The order of first and later can be understood. Here, it should be read as the 'yǎng' sound. Looking from below is the 'yǎng' sound, and looking from above is the 'yàng' sound. 'Pervasive metaphor' refers to exhausting the beginning and end of things. The Lion's Roar says, 'The five skandhas (aggregates) of sentient beings are below'. The fourth major section explains cultivation. Since there are bonds, how can one be liberated? Therefore, it discusses cultivating the path to break free from these bonds. The text contains four questions and answers. First, it clarifies that the path can be cultivated. Second, it explicitly explains cultivation. Third, it discusses the use of cultivation. Fourth, it encourages cultivation. The order of these four parts is that although all Dharmas are ultimately empty, the path can be cultivated. Therefore, one should cultivate diligently. Cultivation can cut off delusions, so there is encouragement to cultivate. The first round has three questions and answers. First, it asks why one should cultivate when the five skandhas (form, feeling, perception, mental formations, and consciousness), sentient beings, people, and Dharmas are all empty. The Buddha answers that the thoughts of the mind continue uninterrupted. Although each thought arises and ceases, afflictions are connected. Therefore, there is cultivation. Therefore, the second question is asked: if thoughts arise and cease, how can there be cultivation? The Buddha answers that although thoughts arise and cease, one can discuss cultivation, just as a lamp, although it arises and ceases moment by moment, is still.
能破闇。汝言唸唸滅下。更復取意解。汝言無增長者不爾。后舉六譬皆明有增長。如文。第三番問更躡前六譬為難。雖唸唸滅而能破闇等。修道亦爾。初雖未圓久能破惑。師子吼承此更難。如初果人善法五陰。亦應相似相續生凈國土。那忽至於惡國生殺羊家。佛答。雖生惡國不失名者。名謂無漏無漏恒在。陰則不爾。善陰惡陰由業所得。非無漏法之取招也。故佛答不相似。雖生惡國不作惡者。由無漏力持故。答中先法兼出六譬。香山譬初身。師子譬見諦無漏。雪山譬惡五陰。飛鳥走獸譬諸惡法。又香山譬善陰。雪山譬惡陰。雪山鳥獸並不敢住。譬在善惡兩國之中皆不生惡法。此關習報兩因之義。習因種類相似常生終不為惡。報因牽于異類之果故生惡國。有人譬須陀洹身。貲產巨富譬見諦無漏斷惑之功。唯有一子者。四果中之初果也。又見思兩道中。唯是見道故言一子。先已終亡者。見諦無漏而不現前。出觀則無。其子等者。思惟無漏因見諦生。故言其子有子。覆在他土者。思惟無漏望于見諦名為他土。奄便終亡者。須陀洹人七生終沒。孫聞是已還收產業者。思惟道中還承接前見諦之功。雖知財貨非其所有者。見諦無漏非思惟中無漏。無遮護者。見思雖別同一無漏。師子吼言如佛說偈下。第二正明修道又二。初明修道。
【現代漢語翻譯】 現代漢語譯本 能破除愚昧（闇）。你說唸唸滅盡之後，又重新理解其意。你說沒有增長是不對的。後面舉的六個比喻都明白地說明了有增長，就像經文所說。第三次提問，更是以前面的六個比喻為難點。雖然唸唸滅盡，但能破除愚昧等。修道也是這樣，開始雖然沒有圓滿，但時間長了就能破除迷惑。師子吼（Sihaho，人名）承接這個，更加提出疑問，如果初果（Srota-apanna，佛教修行果位之一，意為入流者）人的善法五陰（Panca-khandha，構成個體存在的五種要素：色、受、想、行、識）也應該相似相續，生於清凈國土，為什麼會生於惡國，比如殺羊之家？佛陀回答說，雖然生於惡國，但不會失去『名』，這個『名』指的是無漏（Anasrava，佛教術語，指沒有煩惱污染的清凈法），無漏恒常存在，而五陰則不然。善陰惡陰是由業力所得，不是無漏法所招致的。所以佛陀回答說不相似。雖然生於惡國，但不作惡，這是因為無漏的力量在支援。回答中先用法，兼帶說明了六個比喻。香山比喻最初的身，師子比喻見諦無漏（Darsana-anasrava，通過修行獲得的無漏智慧），雪山比喻惡五陰，飛鳥走獸比喻各種惡法。又，香山比喻善陰，雪山比喻惡陰，雪山的鳥獸都不敢停留，比喻在善惡兩國之中都不生惡法。這裡關係到習報兩種因的意義。習因種類相似，常常生起，最終不會作惡。報因牽引到不同種類的果報，所以生於惡國。有人比喻須陀洹（Srota-apanna）的身，貲產巨富比喻見諦無漏斷除迷惑的功德，『唯有一子』指的是四果中的初果。又，在見思兩道中，只是見道，所以說『一子』。『先已終亡』指的是見諦無漏而不顯現，出觀就沒有了。『其子等』指的是思惟無漏（Bhavana-anasrava，通過思維修習獲得的無漏智慧）因見諦而生，所以說『其子有子』。『覆在他土』指的是思惟無漏相對於見諦來說，是『他土』。『奄便終亡』指的是須陀洹人七生終結。『孫聞是已還收產業』指的是思惟道中還承接前面的見諦之功。『雖知財貨非其所有』指的是見諦無漏不是思惟中的無漏。『無遮護』指的是見思雖然不同，但都是同一無漏。師子吼說，如佛所說偈頌之後，第二部分正式說明修道，又分為兩部分，首先是說明修道。
【English Translation】 English version It can break through the darkness (Ajnana). You say that after each moment of extinction, you re-understand its meaning. Your statement that there is no growth is incorrect. The six metaphors mentioned later all clearly illustrate that there is growth, as stated in the scriptures. The third question further challenges with the previous six metaphors. Although each moment is extinguished, it can break through ignorance, etc. Cultivating the path is also like this; although it is not perfect at the beginning, it can break through delusion over time. Sihaho (name of a person) continues this and raises further questions: If the good Dharma Five Skandhas (Panca-khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) of a Srota-apanna (stream-enterer, one of the four stages of enlightenment in Buddhism) should also be similarly continuous, being born in a pure land, why would they be born in an evil country, such as a sheep-slaughtering family? The Buddha answers that although born in an evil country, they do not lose the 'name.' This 'name' refers to Anasrava (non-outflow, pure Dharma without defilements), which is constantly present, while the Skandhas are not. Good Skandhas and evil Skandhas are obtained through karma, not caused by Anasrava. Therefore, the Buddha answers that they are not similar. Although born in an evil country, they do not commit evil because of the power of Anasrava. In the answer, the Dharma is first used, along with an explanation of the six metaphors. Fragrant Mountain is a metaphor for the initial body, Sihaho is a metaphor for Darsana-anasrava (non-outflow wisdom attained through insight), Snow Mountain is a metaphor for evil Skandhas, and flying birds and beasts are metaphors for various evil Dharmas. Furthermore, Fragrant Mountain is a metaphor for good Skandhas, and Snow Mountain is a metaphor for evil Skandhas. The birds and beasts of Snow Mountain dare not stay, which is a metaphor for not generating evil Dharmas in either good or evil countries. This relates to the meaning of the two causes of habit and retribution. The cause of habit is similar in kind, constantly arising, and ultimately does not commit evil. The cause of retribution leads to different kinds of consequences, so it is born in an evil country. Someone is a metaphor for the body of a Srota-apanna, and vast wealth is a metaphor for the merit of cutting off delusion through Darsana-anasrava. 'Having only one son' refers to the first of the four fruits. Also, in the two paths of view and thought, it is only the path of view, so it is said 'one son.' 'Having already died' refers to Darsana-anasrava not being manifest; it is absent when one is out of meditation. 'His sons, etc.' refers to Bhavana-anasrava (non-outflow wisdom attained through cultivation) arising from Darsana, so it is said 'his son has sons.' 'Again, in another country' refers to Bhavana-anasrava being in 'another country' relative to Darsana. 'Suddenly dies' refers to a Srota-apanna ending after seven lives. 'The grandson hears this and recovers the property' refers to continuing the previous merit of Darsana in the path of cultivation. 'Although knowing that the wealth is not his own' refers to Darsana-anasrava not being the Anasrava in cultivation. 'Without protection' refers to view and thought being different but both being the same Anasrava. Sihaho says, after the verse spoken by the Buddha, the second part formally explains the cultivation of the path, which is divided into two parts, the first being the explanation of cultivation.
次明修道因緣。初又二。先釋次論義。初舉偈問者。上兩句修道。下兩句得果。能修三品不退得果。三品是因近大涅槃是果。初牒偈問。次一一請答。答中三番解釋。初番真偽對辨。次番偏為破惡。后番偏為生善。就真偽為二。先偽次真。初偽為三品。下下一向不能持戒。下中畏於惡道之苦是故持戒。下上為度眾生苦惱是故持戒。此三並偽。今取此人尚不可得。次真者知諸法空而能持戒。為諸眾生而求佛果。果不可得眾生尚無。況有佛果。名真持戒。次能破十六惡律儀者。此就滅惡更釋三品。魁儈者。舊云。是販魚肉典軍之人。又云是行杖者。無身三昧者。空定滅色故言無身。無邊心者即識處定。凈聚者即不用處。世邊者非想。此定能知八萬劫以此為邊。又非想在三界表故言世邊。世斷者八萬劫外既不能知。便謂為斷。世性者即是冥初。是世之本性。世丈夫者。以此定力能見劫初水中丈夫。即韋紐天。非想非非想者。即是存亡觀為定體。修習戒者為身寂靜下。第三就生善釋三品。諸有者即是三有二十五有。諸界者即是三界及十八界等。諸諦者即二十五諦及以六諦。師子吼言不生不滅下。第二論義。因前修道故見佛性。得菩提涅槃。今難涅槃及以佛性。凡七番問答。初三番難涅槃。次四番難佛性。初云若不生滅為涅槃者
【現代漢語翻譯】 現代漢語譯本 接下來闡明修道的因緣。首先分為兩部分。先解釋其次討論意義。首先引用偈語提問。上面兩句是關於修道，下面兩句是關於得果。能夠修持上品、中品、下品，不退轉而得果。三品是因，接近大涅槃是果。首先照錄偈語提問，然後一一請求解答。回答中分為三個層次解釋。第一層辨別真偽，第二層著重於破除惡行，第三層著重於生髮善行。就真偽辨別而言，分為兩部分：先偽后真。首先說偽，分為三品。下下品的人一向不能持戒。下中品的人畏懼惡道的痛苦，所以持戒。下上品的人爲了度脫眾生的苦惱，所以持戒。這三種都是虛偽的。現在連這樣的人都不可得。其次說真，是了知諸法皆空，而能夠持戒。爲了諸位眾生而求取佛果。果不可得，眾生尚且不存在，更何況佛果，這叫做真持戒。 其次，能夠破除十六種惡律儀的人。這是就滅除惡行來進一步解釋三品。『魁儈』（Kuaikuai）舊時解釋說是販賣魚肉、管理軍隊的人，也有說是行刑的人。『無身三昧』（Wushen Sanmei）是空定，因為滅除了色相所以說是無身。『無邊心』（Wubian Xin）就是識處定。『凈聚』（Jingju）就是不用處。『世邊』（Shibian）是非想。這種禪定能夠知道八萬劫的事情，以此為邊際。而且非想在三界之外，所以說是世邊。『世斷』（Shiduan）是八萬劫之外的事情既然不能知道，就認為是斷滅了。『世性』（Shixing）就是冥初，是世界的本性。『世丈夫』（Shizhangfu）是憑藉這種禪定力能夠看見劫初水中出現的丈夫，也就是韋紐天（Weiniu Tian）。『非想非非想』（Feixiang Feifeixiang）就是以存亡的觀念作為禪定的本體。『修習戒者為身寂靜下』，第三部分就生髮善行來解釋三品。『諸有』（Zhu You）就是三有二十五有。『諸界』（Zhu Jie）就是三界以及十八界等。『諸諦』（Zhu Di）就是二十五諦以及六諦。『師子吼言不生不滅下』。 第二部分討論意義。因為前面修道所以能見到佛性，得到菩提涅槃。現在對涅槃以及佛性提出疑問。總共有七番問答。最初三番是質疑涅槃，其次四番是質疑佛性。最初說『如果不生不滅就是涅槃』。
【English Translation】 English version Next, the causes and conditions for cultivating the path will be clarified. Initially, there are two parts. First, explain, then discuss the meaning. First, quote the verse to ask. The first two lines are about cultivating the path, and the last two lines are about attaining the fruit. Being able to cultivate the superior, middle, and inferior grades without regression leads to attaining the fruit. The three grades are the cause, and approaching great Nirvana is the fruit. First, transcribe the verse to ask, then request answers one by one. In the answers, there are three levels of explanation. The first level distinguishes between truth and falsehood, the second level focuses on eliminating evil deeds, and the third level focuses on generating good deeds. Regarding the distinction between truth and falsehood, it is divided into two parts: first falsehood, then truth. First, talk about falsehood, divided into three grades. Those of the lowest grade are consistently unable to uphold the precepts. Those of the middle grade fear the suffering of evil paths, so they uphold the precepts. Those of the highest grade uphold the precepts to liberate sentient beings from suffering. These three are all false. Now, even such people are unattainable. Next, talk about truth, which is knowing that all dharmas are empty and being able to uphold the precepts. Seeking the fruit of Buddhahood for the sake of all sentient beings. The fruit is unattainable, sentient beings do not even exist, let alone the fruit of Buddhahood, this is called truly upholding the precepts. Secondly, those who can break the sixteen evil precepts. This is further explaining the three grades in terms of eliminating evil deeds. 'Kuaikuai' (魁儈) was formerly explained as those who sell fish and meat and manage the army, and some say they are those who carry out punishments. 'Wushen Sanmei' (無身三昧) is the Samadhi of emptiness, because it eliminates form, so it is called without body. 'Wubian Xin' (無邊心) is the Samadhi of the Realm of Consciousness. 'Jingju' (凈聚) is the Realm of No-thingness. 'Shibian' (世邊) is Neither Perception nor Non-Perception. This meditation can know the affairs of eighty thousand kalpas, taking this as the boundary. Moreover, Neither Perception nor Non-Perception is beyond the Three Realms, so it is called the edge of the world. 'Shiduan' (世斷) is that since things beyond eighty thousand kalpas cannot be known, they are considered to be cut off. 'Shixing' (世性) is the primordial beginning, the original nature of the world. 'Shizhangfu' (世丈夫) is that with the power of this meditation, one can see the husband appearing in the water at the beginning of the kalpa, which is Vishnu Deva (韋紐天). 'Feixiang Feifeixiang' (非想非非想) is taking the concept of existence and non-existence as the essence of meditation. 'Those who practice precepts for bodily tranquility below', the third part explains the three grades in terms of generating good deeds. 'Zhu You' (諸有) are the Three Existences and the Twenty-five Existences. 'Zhu Jie' (諸界) are the Three Realms and the Eighteen Realms, etc. 'Zhu Di' (諸諦) are the Twenty-five Truths and the Six Truths. 'The lion's roar says neither birth nor death below'. The second part discusses the meaning. Because of cultivating the path earlier, one can see the Buddha-nature and attain Bodhi Nirvana. Now, questions are raised about Nirvana and Buddha-nature. There are a total of seven rounds of questions and answers. The first three rounds question Nirvana, and the next four rounds question Buddha-nature. The first says 'If non-birth and non-death is Nirvana'.
。只凡夫人亦不生滅應是涅槃。凡人一期從生至老不更生故。故名不生。而復未滅亦是不滅。此不生滅是涅槃不。又云。若以三相中生相為難。只此一念生已生故故是不生。復未滅故故是不滅。是涅槃不。答中先印述之。后解。既非涅槃為始終故。亦須更通上之兩解成始終義。初生為始命盡為終。一念三相生相亦爾。初起為始念滅為終。世尊下第二難。明生死法亦無始終。十二因緣輪轉不住。何有始終。佛答者。生死之法有因有果。十二因緣輪轉不住。過去二因現在五果故非涅槃。第三番難。明涅槃之中亦有因果。戒定慧等能得涅槃。豈非因果。佛答涅槃有因而非果。又復是果而非所得。又佛性為涅槃因。復不能生涅槃之果(云云)。第二有四番問答論佛性義。初番就共有不共有為難。先標兩章門。后釋如文。佛答又二。先法。次譬。初法中言不一不二。不一故非共。不二故非各。雖爾終是一切眾生同共有之。地人云。一切眾生同梨耶識法界體性。若爾一人得時應多人得。成論師云。眾生各有佛性。但成佛時權智齊等同一法身。力無畏等亦復如是。若爾佛性可數即是無常。正當此難。然佛性平等非一非二非共非各。亦如今之持戒修行之人。不可一不可異。人人各修豈得是一。我解彼解彼解我解。是故不異。又如五種佛
【現代漢語翻譯】 現代漢語譯本：問：如果凡夫俗子也不生不滅，那應該就是涅槃了吧？因為凡人一生從出生到衰老，不再有新生，所以稱為『不生』；而且還沒有滅亡，也稱為『不滅』。這『不生不滅』就是涅槃嗎？又有人說，如果用三相中的『生相』來詰難，僅僅這一念的生起，因為已經生起，所以就是『不生』；又因為還沒有滅亡，所以就是『不滅』。這就是涅槃嗎？回答中先肯定了提問，然後進行解釋：既然不是涅槃，因為它有開始和結束。也需要進一步解釋上面的兩種理解，使之成為有始有終的含義。最初的出生是開始，壽命終結是結束。一念三相中的生相也是如此，最初的生起是開始，念頭的滅亡是結束。世尊接著提出了第二個詰難，說明生死之法也沒有開始和結束。十二因緣像車輪一樣不停地運轉，哪裡會有開始和結束呢？佛陀回答說，生死之法有因有果，十二因緣像車輪一樣不停地運轉，過去有二因，現在有五果，所以不是涅槃。第三次詰難，說明涅槃之中也有因果。戒、定、慧等能夠獲得涅槃，難道不是因果嗎？佛陀回答說，涅槃有因而沒有果，又可以說是果而不是所得。而且佛性是涅槃的因，卻不能產生涅槃的果（等等）。第二部分有四番問答，討論佛性的意義。第一番就共有和不共有進行詰難。先標出兩個章節的綱要，然後像原文一樣進行解釋。佛陀回答說，又分為兩部分，先說法，後用比喻。先說法的部分說『不一不二』。說『不一』，所以不是共有；說『不二』，所以不是各自獨有。即使這樣，最終還是一切眾生共同擁有的。地論師說，一切眾生共同擁有阿賴耶識的法界體性。如果這樣，一個人證悟的時候，應該很多人同時證悟。成論師說，眾生各自擁有佛性，但是成佛的時候，權智是相同的，同證一個法身，力、無畏等等也是如此。如果這樣，佛性可以計數，那就是無常的。這正是要詰難的。然而佛性是平等的，非一非二，非共非各。也就像現在持戒修行的人，不可說是一，也不可說是異。人人各自修行，怎麼能說是一呢？我理解他的，他理解我的，他理解我的，所以不是異。又比如五種佛
【English Translation】 English version: Question: If ordinary people also do not arise or cease, then should that be Nirvana? Because an ordinary person's life from birth to old age does not have rebirth, therefore it is called 'non-arising'; and also has not ceased, it is also called 'non-ceasing'. Is this 'non-arising and non-ceasing' Nirvana? Someone also said, if using the 'arising aspect' in the three aspects to challenge, just this one thought's arising, because it has already arisen, therefore it is 'non-arising'; and also because it has not ceased, therefore it is 'non-ceasing'. Is this Nirvana? The answer first affirms the question, then explains: Since it is not Nirvana, because it has a beginning and an end. It also needs further explanation of the above two understandings, to make it a meaning of having a beginning and an end. The initial birth is the beginning, the end of life is the end. The arising aspect in the three aspects of a thought is also like this, the initial arising is the beginning, the cessation of the thought is the end. The World Honored One then raised the second challenge, explaining that the Dharma of birth and death also has no beginning and end. The twelve links of dependent origination revolve like a wheel without stopping, where would there be a beginning and an end? The Buddha answered, the Dharma of birth and death has causes and effects, the twelve links of dependent origination revolve like a wheel without stopping, the past has two causes, the present has five effects, therefore it is not Nirvana. The third challenge, explaining that there are also causes and effects in Nirvana. Precepts, concentration, wisdom, etc. can attain Nirvana, isn't that cause and effect? The Buddha answered, Nirvana has a cause but no effect, and it can also be said to be an effect but not something obtained. Moreover, Buddha-nature is the cause of Nirvana, but it cannot produce the effect of Nirvana (etc.). The second part has four rounds of questions and answers, discussing the meaning of Buddha-nature. The first round challenges whether it is shared or not shared. First mark out the outline of the two chapters, then explain it like the original text. The Buddha answered, again divided into two parts, first explain the Dharma, then use a metaphor. The part that first explains the Dharma says 'neither one nor two'. Saying 'not one', therefore it is not shared; saying 'not two', therefore it is not each individually owned. Even so, in the end it is still jointly owned by all sentient beings. The Earth Treatise master said, all sentient beings jointly possess the Dharma-realm nature of the Alaya-consciousness (Ālaya-vijñāna). If so, when one person attains enlightenment, many people should attain enlightenment at the same time. The Completion Treatise master said, sentient beings each possess Buddha-nature (Buddha-dhātu), but when attaining Buddhahood, the expedient wisdom is the same, jointly realizing one Dharma-body (Dharma-kāya), powers, fearlessness, etc. are also like this. If so, Buddha-nature can be counted, then it is impermanent. This is exactly what is being challenged. However, Buddha-nature is equal, neither one nor two, neither shared nor each individually owned. It is also like the people who now uphold precepts and cultivate, it cannot be said to be one, nor can it be said to be different. Everyone cultivates individually, how can it be said to be one? I understand his, he understands mine, he understands mine, therefore it is not different. Also like the five kinds of Buddhas
性並不一異。眾生等有豈可異。五種不同豈可一(云云)。問眾生於五佛性中為具幾許。答盡有盡無。眾生無觀智之了則不能發境。發境之智既無亦無觀境。因既無因。寧別得果及以果果。既無因果云何非因非果。盡有者必當得故。從緣現故。故言盡有。今時雖無必當有之。次譬如文。第二番難忍辱草譬。若一者一人修已。餘人亦得佛答。佛性是一隨多人修。各各得之不相妨閡。第三番問。如多人在路於後為妨。佛性亦爾。前人修時亦妨後者。佛答者如路橋醫並是少分。聖道之路則不如是橋等亦然。第四難。天人六道其相非一。云何共有一佛性耶。佛答。置毒乳中。隨其五味毒能遍殺。佛性亦爾偏一切處(云云)。十六大國下。第二明修道因緣又二。初明道緣。二明道因。初道緣又三。一處緣。二時緣。三人緣。非處非時非善知識皆不能得。故云待處待時待伴。就處又二。先城處。二樹處。城處又二。先問。次答。問意。言十六大國有六大城。如來何故在此小城。答為二先。訶次。正釋。初訶問者。佛所居處不應言小。舉三譬況。如來世尊是人中之尊。居止之處其處則尊。君子居之何陋之有。我念往昔下。第二正釋又二。一報地恩。二驅邪黨。初報恩又三。一報發心。二報四無量。三報弘誓如文。次驅邪黨又二。初遍
【現代漢語翻譯】 現代漢語譯本 『性』（自性，本質）並非既相同又相異。眾生平等地具有佛性，怎麼會相異呢？五種不同的（根性）怎麼會是相同的呢？（等等）。 問：眾生在五種佛性中具備多少？ 答：既可以說全部具備，也可以說全部不具備。眾生沒有觀智的明瞭，就不能顯發境界。既然沒有顯發境界的智慧，也就沒有觀照境界的能力。既然沒有『因』，又怎麼能得到『果』以及『果果』呢？既然沒有『因果』，又怎麼能說它不是『非因非果』呢？ 說全部具備，是因為必定能夠得到（佛性），因為它從因緣而顯現。所以說全部具備。現在雖然沒有，將來必定會有。 接下來用譬如文。第二次用忍辱草作比喻。如果（佛性）是唯一的，那麼一個人修行之後，其他人也能得到（佛果）嗎？ 佛回答說：佛性是唯一的，隨著多人修行，每個人都能得到，互不妨礙。 第三次提問：如果多人在路上行走，後面的人會受到阻礙。佛性也是這樣嗎？前面的人修行時也會妨礙後面的人嗎？ 佛回答說：像道路、橋樑、醫生都是少部分（資源）。聖道之路則不是這樣，橋樑等也是如此。 第四次詰難：天人六道眾生的相貌並非相同，怎麼會共同具有一個佛性呢？ 佛回答說：就像把毒藥放在牛奶中，隨著五種味道，毒效能夠遍及並殺死（飲用者）。佛性也是這樣，周遍一切處（等等）。 『十六大國下』。第二部分闡明修道的因緣，又分為兩個方面：一是闡明道的助緣，二是闡明道的因。首先闡明道的助緣，又分為三個方面：一是處所的助緣，二是時間的助緣，三是同伴的助緣。不在適當的處所、時間，沒有善知識，都不能證得（佛果）。所以說要等待處所、等待時間、等待同伴。 就處所而言，又分為兩個方面：一是城市處所，二是樹林處所。城市處所又分為兩個方面：先是提問，然後是回答。提問的意圖是說：十六大國有六大城市，如來為什麼住在這個小城裡？ 回答分為兩個部分：先是責備，然後是正式解釋。首先責備提問者，佛所居住的地方不應該說是小地方。舉出三個比喻來說明，如來世尊是人中最尊貴的，居住的地方自然也是尊貴的。君子居住的地方，有什麼簡陋的呢？ 『我念往昔下』。第二部分正式解釋，又分為兩個方面：一是報答土地的恩情，二是驅逐邪惡的黨羽。首先是報恩，又分為三個方面：一是報答發心的恩情，二是報答四無量心的恩情，三是報答弘大誓願的恩情，如經文所說。接下來是驅逐邪惡的黨羽，又分為兩個方面：一是普遍（驅逐）
【English Translation】 English version 『Nature』 (self-nature, essence) is neither identical nor different. Since sentient beings equally possess Buddha-nature, how can it be different? How can five different (dispositions) be the same? (etc.). Question: How much of the five Buddha-natures do sentient beings possess? Answer: It can be said that they possess all of it, or that they possess none of it. Sentient beings, without the clarity of contemplative wisdom, cannot manifest the realm. Since there is no wisdom to manifest the realm, there is also no ability to contemplate the realm. Since there is no 『cause,』 how can one obtain the 『effect』 and the 『effect of the effect』? Since there is no 『cause and effect,』 how can it be said that it is not 『neither cause nor effect』? Saying that they possess all of it is because they will certainly be able to obtain (Buddha-nature), as it manifests from conditions. Therefore, it is said that they possess all of it. Although it is not present now, it will certainly be present in the future. Next is the example text. The second time, the forbearance grass is used as a metaphor. If (Buddha-nature) is unique, then after one person cultivates, can others also obtain (Buddha-fruit)? The Buddha replied: Buddha-nature is unique, and as many people cultivate, each can obtain it without hindering each other. The third question: If many people walk on the road, will the people behind be hindered? Is Buddha-nature also like this? Will the people in front hinder the people behind when they cultivate? The Buddha replied: Like roads, bridges, and doctors, they are only a small portion (of resources). The path of the Holy Way is not like this, and neither are bridges, etc. The fourth challenge: The appearances of sentient beings in the six realms of gods and humans are not the same, so how can they share one Buddha-nature? The Buddha replied: It's like putting poison in milk, and with the five flavors, the poison can spread and kill (the drinker). Buddha-nature is also like this, pervading all places (etc.). 『Below the Sixteen Great Kingdoms.』 The second part elucidates the causes and conditions for cultivating the path, which is further divided into two aspects: first, elucidating the supporting conditions for the path, and second, elucidating the cause of the path. First, elucidating the supporting conditions for the path, which is further divided into three aspects: first, the supporting condition of the place; second, the supporting condition of time; and third, the supporting condition of companions. Without the proper place, time, and good teachers, one cannot attain (Buddha-fruit). Therefore, it is said that one must wait for the place, wait for the time, and wait for the companions. Regarding the place, it is further divided into two aspects: first, the city place, and second, the forest place. The city place is further divided into two aspects: first, the question, and then the answer. The intention of the question is to say: The sixteen great kingdoms have six great cities, so why does the Tathagata live in this small city? The answer is divided into two parts: first, rebuke, and then formal explanation. First, rebuking the questioner, the place where the Buddha resides should not be called a small place. Give three metaphors to illustrate that the Tathagata, the World Honored One, is the most honorable among people, and the place where he resides is naturally honorable. What is humble about the place where a virtuous person resides? 『I remember the past below.』 The second part is the formal explanation, which is further divided into two aspects: first, repaying the kindness of the land, and second, expelling the evil party. First is repaying kindness, which is further divided into three aspects: first, repaying the kindness of aspiration; second, repaying the kindness of the four immeasurable minds; and third, repaying the kindness of great vows, as the scripture says. Next is expelling the evil party, which is further divided into two aspects: first, universally (expelling)
六大城。后明至此降伏。既了邪窮正盡。即寂滅涅槃。六城為六。初即至王城。然外道潰亂誘引眾生令墮三惡。故須來此而驅遣之。又國主有請。佛不違言故往王城。外道自知其術淺薄仍奔舍衛。佛因化三迦葉及通慧二人。時彼城中有一長者下。是第二往舍衛逐外道。就文為三。一明往之緣起。二共試神力。正論往彼。然諸外道在王舍城不敢拒抗。行至舍衛仍求面論。珊檀那者是王舍城人。此翻護彌。祇陀。此翻勝氏。須達多者是舍衛人。此翻善溫。問佛名聞十方。須達亦是六大居士。何以聘婚夜宿始聞佛名。答初非不聞孟浪飄瞥。今道機時熟。聞則毛衣遍豎。
師子吼品之四
起卷是第二至城共試神力。文為三。一試緣。二正試。三眾益。初又四。一求試。二王不許。三重求。四王許。所以求者。前于王城已被斥逐。今復更來舍衛城中。奪名失利不可容忍。訴王求試。就初為二。一褒美於王巧言令色。二貶挫于佛動容劇謗。年既幼稚者。佛既三十成道。於時只可年三十餘。苦行止六年而已故言學淺。真實不生王種中者。彼言佛是幻化必非王種。劫奪他人父母者。佛教令人離俗出家。即是劫奪父母之兒。亦是斷他父母子胤。不許妻娶。亦是劫奪家他父母(云云)。王言大德下。二是王不許。六師答言云何
【現代漢語翻譯】 現代漢語譯本：六大城（指六個重要的城市）。後來（佛陀）來到這裡降伏（外道）。既然了結了邪惡，窮盡了正理，就進入寂滅涅槃（佛教的最高境界）。六城是指六個城市。最初是到達王舍城（Rājagṛha）。然而外道潰亂，誘導眾生墮入三惡道（地獄、餓鬼、畜生），所以必須來此驅逐他們。又因為國王有請，佛陀不違背承諾，所以前往王舍城。外道自知他們的法術淺薄，仍然逃奔到舍衛城（Śrāvastī）。佛陀因此度化了三迦葉（三位著名的婆羅門兄弟）以及通慧二人。當時那個城中有一位長者。這是第二次前往舍衛城追逐外道。就文義而言，分為三部分：一是說明前往的緣起，二是共同試驗神力，正式討論前往那裡。然而，諸位外道在王舍城不敢抵抗，（佛陀）行至舍衛城仍然要求當面辯論。珊檀那（Śāṇḍa）是王舍城人，翻譯為護彌。祇陀（Jeta）翻譯為勝氏。須達多（Sudatta）是舍衛城人，翻譯為善溫。問：佛陀的名聲傳遍十方，須達多也是六大居士之一，為什麼聘請婚姻，夜晚住宿才聽到佛陀的名號？答：最初並非沒有聽說，只是孟浪飄忽，如今道機時機成熟，聽到（佛陀的名號）則毛髮豎立。
師子吼品之四
起卷是第二（部分），到城共同試驗神力。文義分為三部分：一是試驗的緣起，二是正式試驗，三是大眾受益。最初又分為四部分：一是請求試驗，二是國王不允許，三是再次請求，四是國王允許。之所以請求試驗，是因為之前在王舍城已經被斥逐，如今又來到舍衛城中，奪取名聲，失去利益，不可容忍，所以向國王訴求試驗。就最初（請求試驗）分為兩部分：一是褒美國王，巧言令色，二是貶低佛陀，動輒誹謗。『年既幼稚』，佛陀三十歲成道，當時只不過三十多歲，苦行只有六年而已，所以說學識淺薄。『真實不生王種中者』，他們說佛陀是幻化，必定不是王族。『劫奪他人父母者』，佛教令人離俗出家，就是劫奪父母的兒子，也是斷絕他人父母的子嗣。『不許妻娶』，也是劫奪他人的父母（云云）。國王說：『大德』，以下是國王不允許（試驗）。六師回答說：『為什麼』？
【English Translation】 English version: The six great cities (referring to six important cities). Later, (the Buddha) came here to subdue (the heretics). Since the evil was ended and the right principle was exhausted, he entered into tranquil extinction, Nirvāṇa (the highest state in Buddhism). The six cities refer to six cities. Initially, it was reaching Rājagṛha (King's City). However, the heretics collapsed, inducing sentient beings to fall into the three evil realms (hell, hungry ghosts, animals), so it was necessary to come here to expel them. Also, because the king requested, the Buddha did not violate his promise, so he went to Rājagṛha. The heretics knew that their magic was shallow, and still fled to Śrāvastī. The Buddha therefore converted the three Kāśyapas (three famous Brahmin brothers) and the two, Tonghui. At that time, there was an elder in that city. This was the second time to go to Śrāvastī to pursue the heretics. In terms of the text, it is divided into three parts: one is to explain the origin of going, the second is to jointly test the divine power, and formally discuss going there. However, the heretics in Rājagṛha did not dare to resist, and (the Buddha) went to Śrāvastī and still asked to debate face to face. Śāṇḍa is a person from Rājagṛha, translated as Humi. Jeta is translated as Victorious Clan. Sudatta is a person from Śrāvastī, translated as Good Warmth. Question: The Buddha's name is known in all directions, and Sudatta is also one of the six great laymen, why did he only hear the Buddha's name when he hired a marriage and stayed overnight? Answer: It was not that he had not heard of it at first, but it was hasty and fleeting. Now the opportunity for the Dao is ripe, and hearing (the Buddha's name) makes the hair stand on end.
Chapter Four of the Lion's Roar
Starting the scroll is the second (part), arriving at the city to jointly test divine power. The text is divided into three parts: one is the origin of the test, the second is the formal test, and the third is the benefit of the masses. The first is further divided into four parts: one is requesting the test, the second is the king does not allow it, the third is requesting again, and the fourth is the king allows it. The reason for requesting the test is that they had been expelled in Rājagṛha before, and now they have come to Śrāvastī, seizing fame and losing benefits, which is intolerable, so they appealed to the king for a test. The initial (request for a test) is divided into two parts: one is praising the king, using clever words and flattering expressions, and the second is belittling the Buddha, often slandering. 'Young in age', the Buddha attained enlightenment at the age of thirty, and at that time he was only in his thirties, and asceticism was only for six years, so it is said that his knowledge is shallow. 'Those who are truly not born in the royal family', they said that the Buddha was an illusion and must not be a member of the royal family. 'Those who rob other people's parents', Buddhism makes people leave the secular world and become monks, which is robbing the parents' sons, and also cutting off the offspring of other people's parents. 'Not allowing wives to marry', is also robbing other people's parents (etc.). The king said: 'Great Virtue', the following is the king not allowing (the test). The six teachers replied: 'Why'?
無妨。是第三重求。王言善哉下。是第四王許。王雖私許又須咨佛。佛言善哉下。是第二正試又二。初命王多造。二正現神變。如賢愚經(云云)。三時眾得益。此中不明交論往復。直爾示于希有奇異。外道睹變自知不逮。仍奔至於婆枳多城。問何不交論。答三輪之中宜神通輪當是時也。時眾及以外道徒屬得益。其外道師猶未信伏。爾時六師內心下。是第三佛復向彼城。問佛有大悲不惱眾生。云何處處追逐六師不得停足。答欲摧異見救無量人。令出邪濟除生死縛得大涅槃。此非哀憫更以何等為慈悲耶。於是六師復相集下。是第四向毗舍離。如來複往為庵羅女及離車等。種種說法。此即耆婆之母瓶沙夫人。既有麗色誡諸比丘觀身念處。次為離車說不放逸破其憍慢。國法每選智慧為主。餘者參議。是故翻之為邊地主。亦云傳參國事。是時六師下。第五復至波羅奈城。六師聞已下。第六復至瞻婆城。爾時六師周遍六城下。二明至拘尸皆被追逐不知何去。正言拘尸陜小且自保而住不意佛來。就此文為三。一邪教。二正教三邪正論義。初是外道至拘尸城。廣談佛過令人起邪。文云。母既是幻子不得非。此有何意。意言。人之生法自有常儀。何因乃從右腋而生。豈非幻母而生幻子。二佛至說正撥邪。歸正則邪正各行。爾時六師復作
【現代漢語翻譯】 無妨。是第三重求。『王言善哉』下。是第四王許。王雖私許又須咨佛。『佛言善哉』下。是第二正試，又二：初命王多造，二正現神變。如《賢愚經》(云云)。三時眾得益。此中不明交論往復，直爾示于希有奇異。外道睹變自知不逮，仍奔至於婆枳多城(Vakkula)。問何不交論？答三輪之中宜神通輪，當是時也。時眾及以外道徒屬得益，其外道師猶未信伏。『爾時六師內心』下。是第三佛復向彼城。問：『佛有大悲，不惱眾生，云何處處追逐六師，不得停足？』答：『欲摧異見，救無量人，令出邪濟，除生死縛，得大涅槃(Nirvana)。此非哀憫，更以何等為慈悲耶？』於是六師復相集下。是第四向毗舍離(Vaishali)。如來複往為庵羅女(Amrapali)及離車(Licchavi)等，種種說法。此即耆婆(Jivaka)之母，瓶沙夫人(Bimbisara)。既有麗色，誡諸比丘觀身念處。次為離車說不放逸，破其憍慢。國法每選智慧為主，餘者參議。是故翻之為邊地主，亦云傳參國事。是時六師下。第五復至波羅奈城(Varanasi)。六師聞已下。第六復至瞻婆城(Champa)。爾時六師周遍六城下。二明至拘尸(Kushinagar)皆被追逐，不知何去。正言拘尸陜小，且自保而住，不意佛來。就此文為三：一邪教，二正教，三邪正論義。初是外道至拘尸城，廣談佛過，令人起邪。文云：『母既是幻，子不得非。』此有何意？意言：人之生法自有常儀，何因乃從右腋而生？豈非幻母而生幻子？二佛至說正撥邪，歸正則邪正各行。爾時六師復作
【English Translation】 No matter. This is the third request. 'The king said excellent' below. This is the fourth king's permission. Although the king privately permitted, he still needed to consult the Buddha. 'The Buddha said excellent' below. This is the second formal test, and there are two parts: first, ordering the king to build many things, and second, directly displaying miraculous powers. As in the Xian Yu Jing (Avadana Sutra) (etc.). Third, the assembly at that time benefited. Here, there is no clear discussion of back-and-forth arguments, but rather a direct display of rare and extraordinary things. The non-Buddhists, seeing the transformation, knew they were no match and fled to Vakkula (婆枳多城). They asked, 'Why not engage in debate?' The answer was, 'Among the three wheels, the wheel of miraculous powers is appropriate for this time.' The assembly at that time and the non-Buddhist followers benefited, but their teachers were still not convinced. 'At that time, the six teachers inwardly...' below. This is the third time the Buddha went to that city. They asked, 'The Buddha has great compassion and does not trouble sentient beings. Why does he chase after the six teachers everywhere, not allowing them to stop?' The answer was, 'I want to destroy wrong views, save countless people, lead them out of evil paths, remove the bonds of birth and death, and attain great Nirvana (涅槃). If this is not compassion, then what else can be called compassion?' Then the six teachers gathered together again below. This is the fourth time they went to Vaishali (毗舍離). The Tathagata (如來) went again to Amrapali (庵羅女) and the Licchavis (離車) and others, preaching various teachings. This was Jivaka's (耆婆) mother, Lady Bimbisara (瓶沙夫人). Since she had beautiful looks, he warned the monks to contemplate the body's impure aspects. Next, he spoke to the Licchavis about non-negligence, breaking their arrogance. The law of the country always selected the intelligent as the leader, with others participating in the discussion. Therefore, it is translated as the lord of the borderlands, also said to transmit and participate in national affairs. At that time, the six teachers... below. The fifth time they went to Varanasi (波羅奈城). The six teachers, having heard... below. The sixth time they went to Champa (瞻婆城). At that time, the six teachers traveled throughout the six cities... below. The second point clarifies that they were chased to Kushinagar (拘尸), not knowing where to go. It is said that Kushinagar is small, so they stayed there to protect themselves, not expecting the Buddha to come. This passage can be divided into three parts: first, the heretical teachings; second, the correct teachings; and third, the debate between the heretical and the correct. First, the non-Buddhists went to Kushinagar, widely discussing the Buddha's faults, causing people to develop wrong views. The text says, 'Since the mother is an illusion, the son cannot be otherwise.' What is the meaning of this? The meaning is: the way people are born has its own constant rituals. Why was he born from the right armpit? Isn't this a phantom mother giving birth to a phantom son? Second, the Buddha arrived to speak the correct and dispel the heretical. Returning to the correct, the heretical and the correct each go their own way. At that time, the six teachers again made
下。第三邪正合論。凡七番問答。前六番正論。后一番降伏。此即初番。先立邪義。以見者為我。即十六知見中一。佛破有三。初令六根俱用。其上舉向為譬今還難之。人在向中見色聞聲俱取六塵。汝以我在眼中只能見色不能遍取諸塵者。當知汝非。次令老少不殊。如在向中。乃至一百年見外分明。我在眼中百年見物亦應分明。若老我在眼不及少者。何得用向而為譬耶。第三令內外俱見。人在向中內外俱見。我在眼中何不見內。六師復言若無我者下。第二番進問此非正難。為前難甚故更問我。佛言有色下答又三。一示因緣。二破邪我。三結正我。此即初示藉諸因緣而得見色曾非我見但橫見言有。六師若言下。第二破其邪我又三。初標唱不然。次何以故下別出諸過。我以自在為義。只應唯作婆羅門種。何故復受六道不同。色既無我。受想行識悉無有我。以無我下三結過。六師如來下。第三結示正我又二。初略示。次對辨。初文意者。前既破色受等無我。其即更問如來為是色等已不今懸取其意答云。如來我者無複色縛。亦無受想行識之縛具於四德。汝所言我不免四縛。次更結。亦與外對辨。外道言我從因緣故。是故無常。如來我者。非因緣得故常樂我凈。六師言瞿曇下。第三番外道改宗。或云部別。以偏一切處為我。不取
【現代漢語翻譯】 現代漢語譯本 下。第三，《邪正合論》。凡七番問答。前六番正論，后一番降伏。此即初番。先立邪義，以『見者』為『我』（Atman，靈魂、真我）。即十六知見中之一。佛破斥有三點。首先，令六根（眼、耳、鼻、舌、身、意）俱用。其上舉『向』（房屋的朝向）為譬喻，今還用此譬喻來反駁。人在向中，見色聞聲，俱取六塵（色、聲、香、味、觸、法）。你以『我』在眼中，只能見色，不能遍取諸塵者，當知你之『我』非真我。其次，令老少不殊。如在向中，乃至一百年見外分明。『我』在眼中，百年見物亦應分明。若老『我』在眼，不及少者，何得用『向』而為譬喻耶？第三，令內外俱見。人在向中，內外俱見。『我』在眼中，何不見內？ 六師（佛教以外的六位著名老師）復言若無『我』者下。第二番進問，此非正難。為前難甚，故更問『我』。佛言有色下答又三。一、示因緣（hetu-pratyaya，原因和條件）。二、破邪『我』。三、結正『我』。此即初示，藉諸因緣而得見色，曾非『我』見，但橫見言有。 六師若言下。第二破其邪『我』又三。初標唱不然。次何以故下別出諸過。『我』以自在為義，只應唯作婆羅門（Brahmana，印度教祭司）種。何故復受六道（gati，眾生輪迴的六個去處）不同？色（rupa，物質）既無『我』，受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）悉無有『我』。以無『我』下三結過。 六師如來下。第三結示正『我』又二。初略示。次對辨。初文意者，前既破色受等無『我』，其即更問如來為是色等已不，今懸取其意答云。如來『我』者，無複色縛，亦無受想行識之縛，具於四德（nitya, sukha, atma, subha，常、樂、我、凈）。汝所言『我』不免四縛。次更結，亦與外對辨。外道言『我』從因緣故，是故無常。如來『我』者，非因緣得故常樂我凈。 六師言瞿曇（Gautama，釋迦牟尼佛的姓氏）下。第三番外道改宗，或云部別，以偏一切處為『我』，不取。
【English Translation】 English version Next. The Third, 'Treatise on the Combination of Heterodox and Orthodox Views'. It consists of seven rounds of questions and answers. The first six rounds are orthodox arguments, and the last round is subjugation. This is the first round. First, establish the heterodox view, taking the 'seer' as 'Atman' (the soul, the true self). This is one of the sixteen views. The Buddha refutes it in three ways. First, he makes all six senses (eye, ear, nose, tongue, body, and mind) function together. He used the 'direction' (of a house) as a metaphor, and now he uses this metaphor to refute it. A person in a direction sees colors and hears sounds, taking in all six dusts (form, sound, smell, taste, touch, and dharma). You say that the 'Atman' in the eye can only see colors and cannot take in all the dusts, so you should know that your 'Atman' is not the true Atman. Second, he makes the old and young not different. Just as in a direction, one can see clearly even after a hundred years. The 'Atman' in the eye should also see things clearly after a hundred years. If the old 'Atman' in the eye is not as good as the young, how can you use 'direction' as a metaphor? Third, he makes the inside and outside both visible. A person in a direction sees both the inside and outside. Why can't the 'Atman' in the eye see the inside? The Six Teachers (the six famous teachers outside of Buddhism) then say, 'If there is no 'Atman'...' This is the second round of questioning, which is not a direct refutation. Because the previous refutation was so strong, they ask about 'Atman' again. The Buddha says, 'There is form...' and answers in three ways. First, he shows the causes and conditions (hetu-pratyaya). Second, he refutes the heterodox 'Atman'. Third, he concludes with the orthodox 'Atman'. This is the first demonstration, that seeing form is obtained through various causes and conditions, and it was never the 'Atman' seeing, but a false view that says there is. If the Six Teachers say... The second refutation of their heterodox 'Atman' is also in three ways. First, he states that it is not so. Second, he points out the various faults. The 'Atman' is defined as being independent, and should only be born as a Brahmana (Hindu priest). Why is it subject to the different destinies of the six realms (gati)? Since form (rupa) has no 'Atman', feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) all have no 'Atman'. The third conclusion is that there is no 'Atman'. The Six Teachers say, 'Tathagata (another name for the Buddha)...' The third conclusion is to show the orthodox 'Atman' in two ways. First, a brief demonstration. Second, a contrasting explanation. The meaning of the first text is that since he has already refuted that form, feeling, etc. have no 'Atman', they then ask whether the Tathagata is form, etc. Now, taking their meaning, he answers, 'The Tathagata's 'Atman' is free from the bondage of form, and also free from the bondage of feeling, perception, volition, and consciousness, possessing the four virtues (nitya, sukha, atma, subha: permanence, bliss, self, and purity). The 'Atman' you speak of cannot escape the four bondages.' Then he concludes again, also contrasting with the external views. The externalists say that the 'Atman' arises from causes and conditions, therefore it is impermanent. The Tathagata's 'Atman' is not obtained from causes and conditions, therefore it is permanent, blissful, self, and pure. The Six Teachers say, 'Gautama (the Buddha's family name)...' In the third round, the externalists change their views, or it is said that they belong to a different sect, taking the 'Atman' as pervading all places, not taking...
色為我。佛言下如來破之有二意。初直就遍破。后更就一異檢。初文又兩。複次初複次責遍。我既遍者。不應初不見應常見也。次責我遍者。應遍五道何故畏三惡道。為人天身持于戒善。次就一異者又二。初先唱兩章門。次一一釋。就一責如文。就多責者。一一身中各有一我。我是自在。云何利鈍愚智不等。瞿曇眾生我下。第四番外道重救。我則是一又亦恒遍。眾生修業自有差別業果不同。佛破云。我既遍而且常。豈得善惡迭謝。便應罪福俱有。故言行惡應有善。行善應有惡。若不俱有即是不遍。又我是自在應善惡自行(云云)。瞿曇譬如一室下。是第五番外道復救以然燈譬。雖同一明而燈體各異。我終是遍但善惡用異。如一室中然百千燈(云云)。佛破又二。先唱不然。次三種破。一從緣破。二就明出異處破。三就明闇共住破。初破云。汝燈譬於法明譬我者。明由於燈。多油炷者燈則明盛。若爾我由於業業滅我死。業既陜小我則不遍。第二責處者。明從燈出。若爾者我從業出。則業有我非我有業。第三明初燈時與闇共住。若爾汝之常我。皆應在於無常我中。無常之我亦應在於常我之中。瞿曇若無我者下。第六番外更請問。佛答又二。一破邪我。我既是常云何能作。常何有作。設令有作何不作善而或作惡。既善惡不定
【現代漢語翻譯】 現代漢語譯本 色為我（色蘊是我）。佛陀用以下兩種方式來駁斥如來的觀點。首先是直接全面地駁斥，然後進一步從一異的角度進行考察。首先，再次責備其遍在性。既然我是遍在的，那麼一開始就不應該看不見，而應該總是能看見。其次，責備其遍在性，如果我是遍在的，就應該遍及五道（天道、人道、阿修羅道、畜生道、餓鬼道），為什麼會畏懼三惡道（畜生道、餓鬼道、地獄道），而爲了人天之身而持戒行善呢？ 接下來，從一異的角度進行考察，又分為兩部分。首先提出兩個章節的綱要，然後逐一解釋。就『一』（單一）進行責備，如經文所述。就『多』（多個）進行責備，即每個身體中各有一個我，如果我是自在的，為什麼會有利鈍愚智的不同呢？ 『瞿曇，眾生我下』，這是第四番外道再次辯解，認為我既是單一的又是恒常遍在的，眾生修行造業各有差別，所以業果不同。佛陀駁斥說，如果我是遍在而且恒常的，怎麼會有善惡交替呢？應該罪福同時存在。所以說，行惡應該有善，行善應該有惡。如果不俱有，那就是不遍在。 『又我是自在，應善惡自行（云云）』，而且我是自在的，應該善惡都由自己決定。 『瞿曇，譬如一室下』，這是第五番外道再次辯解，用點燈來比喻。雖然是同一種光明，但燈的本體各不相同。我終究是遍在的，只是善惡的功用不同，就像一個房間里點燃成百上千盞燈一樣（云云）。 佛陀再次駁斥，分為兩部分。首先說『不然』（不是這樣），然後用三種方式駁斥。一是從緣起（dependent origination）的角度駁斥，二是從光明出自不同地方的角度駁斥，三是從光明和黑暗共存的角度駁斥。首先駁斥說，你用燈來比喻，用光明比喻我，光明是由於燈而產生的，油多燈芯粗的燈就更明亮，如果這樣，我就是由於業而產生的，業滅我就死，業如果狹小，我就不遍在。 第二，責備其來源，光明是從燈產生的，如果這樣，我就是從業產生的，那麼就是業有我，而不是我有業。 第三，燈剛點亮時與黑暗共存，如果這樣，你的常我，都應該存在於無常我之中，無常的我，也應該存在於常我之中。 『瞿曇，若無我者下』，這是第六番外道再次請問。佛陀的回答又分為兩部分。一是破斥邪我（false self），我如果是恒常的，怎麼能造作呢？恒常的東西怎麼會有造作呢？即使有造作，為什麼不只造作善，而有時造作惡呢？既然善惡不定
【English Translation】 English version '色為我 (rūpa is me)' (The skandha of form is me). The Buddha refutes the Tathagata's view in two ways. First, he directly and comprehensively refutes it, and then further examines it from the perspective of oneness and difference. First, he again accuses its pervasiveness. Since 'I' is pervasive, it should not be invisible at the beginning, but should always be visible. Secondly, he accuses its pervasiveness, if 'I' is pervasive, it should pervade the five realms (deva realm, human realm, asura realm, animal realm, preta realm), why fear the three evil realms (animal realm, preta realm, hell realm), and uphold precepts and do good deeds for the sake of the deva and human bodies? Next, examining it from the perspective of oneness and difference is divided into two parts. First, put forward the outline of two chapters, and then explain them one by one. Accusing 'one' (singularity), as stated in the scripture. Accusing 'many' (plurality), that is, there is an 'I' in each body, if 'I' is independent, why are there differences in sharpness, dullness, foolishness, and wisdom? 'Gautama, sentient beings, I below', this is the fourth time the heretics have argued again, believing that 'I' is both singular and eternally pervasive, and sentient beings cultivate and create karma differently, so the karmic results are different. The Buddha refutes, saying that if 'I' is pervasive and eternal, how can there be alternation of good and evil? Merit and demerit should exist simultaneously. Therefore, doing evil should have good, and doing good should have evil. If they do not exist together, then it is not pervasive. 'Also, 'I' is independent, good and evil should be determined by oneself (etc.)', and 'I' am independent, good and evil should be determined by oneself. 'Gautama, for example, a room below', this is the fifth time the heretics have argued again, using lighting a lamp as a metaphor. Although it is the same kind of light, the lamp bodies are different. 'I' am ultimately pervasive, but the functions of good and evil are different, just like lighting hundreds of thousands of lamps in a room (etc.). The Buddha refutes again, divided into two parts. First, he says 'not so' (not like that), and then refutes in three ways. One is to refute from the perspective of dependent origination, the second is to refute from the perspective that light comes from different places, and the third is to refute from the perspective that light and darkness coexist. First, refute by saying that you use a lamp as a metaphor, and use light as a metaphor for 'I', light is produced by the lamp, and the lamp with more oil and a thicker wick is brighter, if so, 'I' am produced by karma, and when karma ceases, 'I' die, if karma is narrow, 'I' am not pervasive. Second, accuse its source, light is produced from the lamp, if so, 'I' am produced from karma, then it is karma that has 'I', not 'I' that has karma. Third, when the lamp is first lit, it coexists with darkness, if so, your eternal 'I' should all exist in the impermanent 'I', and the impermanent 'I' should also exist in the permanent 'I'. 'Gautama, if there is no 'I' below', this is the sixth time the heretics have asked again. The Buddha's answer is divided into two parts. One is to refute the false self, if 'I' is eternal, how can it create? How can something eternal have creation? Even if there is creation, why not only create good, but sometimes create evil? Since good and evil are uncertain
則無常也。次明正我。即是如來常住無閡。第七一番外道歸伏如來結章如文。善男子以是因緣下。第二明樹處又二。先結前生后。次正明處。初如文。東方雙者下。第二正明樹處為三。一表理。二護法。三法味利益。初表理理即四德。何意以東譬常無常等。一解云。趣取一事無的所在。亦可以東譬樂無樂。二河西云。二株枯乾表應化身滅。二株敷榮表法身常存。然菩提樹。亦一觚生一觚枯。至佛法滅二株皆枯。若爾何必定破常無常等。然佛隨緣化應有所以。河西云。東方雙表常無常者。外道所事大自在天在東方住。教行於西。今佛法常破其無常。故言東方雙者表常無常。南方表我者。南是右方右手作便。譬我用自在。西方表樂者。西方行佛教即得樂。表佛法樂。北是凈方又是出家之處。故表佛法中凈。又云。自在天面向東。則右手在南。皆是為破外道四倒。表佛法四德。故作此配。此中眾生為雙樹故下。第二護法。先舉事後明理。事者佛在樹下入于涅槃。四天大王常護此樹。不令外人侵毀其枝葉。昔召伯治理有善政。常聽訟于小棠之下。及其既沒百姓思其仁愛其樹而作勿剪勿伐之詩。況復如來娑羅樹耶。從華果常茂下。第三明法味利益。先譬。次合釋。華果者。華敷嚴飾見者生愛。譬法身湛然常住無變。故用華表我果
表樂者。其味甘甜色香具足。見聞嗅觸嘗食遍樂。法身亦爾。一切眾生皆同此樂。師子吼言如來何故下。第二時緣又二。初二月時。次十五日時。前二月時有問答。答為二。初舉喻明事。次合譬明理。初文者。若依夏時即是二月。若依周時即是四月。眾生悅時皆保常故。破著悟道。又云。六時中者二解。河西云。外國二月為一時。年有六時。是則春夏冬三時各有前後。金光明雲。若二二說足滿六時。三三而說一歲四時。今此正取二二足滿六時。招提云。舉春冬兩時各有孟仲季故言六時。文中舉孟冬對陽春(云云)。言二月者下。第二合譬明理。二法身者即是真應。河西云。常身無常身俱為照世。果喻四果。一云。是小乘四果。大能兼小故也。二云。是四德。師子吼言下。第二明日時。亦先問。次答。問者長阿含說。八日出家八日入涅槃。此云。十五日蓋由感見不同。亦是如來身密自在。次佛答為二。初就本。次就跡。初本者。欲明妙本圓極故。以十五日為譬。如十五日下即是就跡。師子吼言何等比丘下。是第三明人緣于中又二。先出人。次論義。初明人中有問答。言莊嚴者。此人具德具行多知多見。巧示巧說故能莊嚴雙樹。亦是德行具足堪可依憑。故得是緣。佛答為二。初明因中六人。六人者。或是略說或是物宜。或
【現代漢語翻譯】 現代漢語譯本 表樂者（指佛陀）。其味甘甜，色香具足，見聞嗅觸嘗食皆遍感快樂。法身（Dharmakaya，佛陀的法性之身）也是如此，一切眾生皆可同享此樂。師子吼（Simhanada，佛陀如獅子般威猛的說法）說，如來（Tathagata，佛陀的稱號）為何降臨於世？ 第二是關於時節因緣，分為兩個方面：一是二月之時，二是十五日之時。先說二月之時，其中有問答。回答分為兩部分：首先用比喻來說明事情，然後用比喻來闡明道理。先說用比喻說明事情的部分。如果按照夏曆，那就是二月；如果按照周曆，那就是四月。眾生喜悅之時，皆能保持常態，從而破除執著，證悟真道。又說，『六時中』有兩種解釋。河西（指河西地區的譯經師）認為，外國以二月為一時，一年有六時。這樣，春夏冬三季各有前後。金光明經說，如果以二二相加來說，就滿了六時；以三三相加來說，一年有四季。現在這裡採用二二相加，足滿六時的說法。招提（指招提寺）認為，舉春冬兩季，各有孟、仲、季，所以說是六時。文中舉孟冬來對應陽春。 『言二月者』以下，是第二部分，用比喻來闡明道理。二法身指的是真身和應身。河西認為，常身和無常身都爲了照亮世間。果喻指四果（小乘佛教的四種修行果位）。一種說法是，這是小乘的四果，大乘能夠包含小乘。另一種說法是，這是四德（常、樂、我、凈）。『師子吼言下』，是第二部分，說明日時。也是先問，后答。提問者說，長阿含經說，佛陀在八日出家，八日入涅槃。這裡說是十五日，可能是因為感受和見解不同，也是如來身密的自在顯現。 接下來佛陀的回答分為兩部分：首先就根本而言，然後就示現的跡象而言。首先就根本而言，是爲了說明妙本圓滿至極，所以用十五日來比喻。『如十五日下』就是就示現的跡象而言。『師子吼言何等比丘下』，是第三部分，說明人緣，其中又分為兩部分：先說人，后論義。先說人，其中有問答。『言莊嚴者』，這個人具足德行，多知多見，善於巧妙地示現和解說，所以能夠莊嚴雙樹（佛陀涅槃之處）。也是因為德行具足，堪可依憑，所以才有了這樣的因緣。佛陀的回答分為兩部分：首先說明因中的六人。這六個人，或許是略說，或許是適宜于某種情況，或許...
【English Translation】 English version The one who embodies joy (referring to the Buddha). Its taste is sweet, and it possesses complete color and fragrance. Seeing, hearing, smelling, touching, tasting, and eating all bring pervasive joy. The Dharmakaya (the Dharma body of the Buddha) is also like this; all sentient beings can share in this joy. The Simhanada (the Buddha's lion's roar-like teaching) says, why did the Tathagata (the Buddha's title) descend into the world? Secondly, there is the matter of seasonal conditions, which is divided into two aspects: one is the time of the second month, and the other is the time of the fifteenth day. First, let's talk about the time of the second month, which includes questions and answers. The answer is divided into two parts: first, use a metaphor to illustrate the matter, and then use a metaphor to explain the principle. First, let's talk about the part that uses a metaphor to illustrate the matter. If according to the Xia calendar, it is the second month; if according to the Zhou calendar, it is the fourth month. When sentient beings are joyful, they can all maintain constancy, thereby breaking through attachments and realizing the truth. It is also said that 'among the six times' there are two interpretations. Hexi (referring to the translators in the Hexi region) believes that a foreign country takes February as one time, and there are six times in a year. In this way, the three seasons of spring, summer, and winter each have a beginning and an end. The Suvarnaprabhasa Sutra says that if you add two and two, you will have six times; if you add three and three, you will have four seasons in a year. Now, this takes the saying that adding two and two is enough to make six times. Zhaoti (referring to Zhaoti Temple) believes that the spring and winter seasons each have Meng (beginning), Zhong (middle), and Ji (end), so it is said to be six times. The text cites Mengdong (early winter) to correspond to Yangchun (early spring). 『The words of February』 below are the second part, using metaphors to explain the principle. The two Dharmakayas refer to the true body and the response body. Hexi believes that the constant body and the impermanent body are both for illuminating the world. The fruit metaphor refers to the four fruits (the four stages of enlightenment in Theravada Buddhism). One saying is that these are the four fruits of Theravada, and Mahayana can include Theravada. Another saying is that these are the four virtues (permanence, joy, self, and purity). 『Simhanada said below』 is the second part, explaining the time of day. It is also first asking and then answering. The questioner said that the Dirgha Agama Sutra says that the Buddha left home on the eighth day and entered Nirvana on the eighth day. Here it says the fifteenth day, which may be because the feelings and perceptions are different, and it is also the free manifestation of the Buddha's body secret. Next, the Buddha's answer is divided into two parts: first, in terms of the root, and then in terms of the manifested traces. First, in terms of the root, it is to explain that the wonderful root is perfect and ultimate, so the fifteenth day is used as a metaphor. 『Like the fifteenth day below』 is in terms of the manifested traces. 『Simhanada said what kind of Bhikshu below』 is the third part, explaining the human cause, which is divided into two parts: first, talking about people, and then discussing righteousness. First, talking about people, which includes questions and answers. 『The words of adornment』 refer to a person who has complete virtue, is knowledgeable and insightful, and is good at skillfully manifesting and explaining, so he can adorn the twin trees (the place where the Buddha entered Nirvana). It is also because he has complete virtue and is worthy of reliance that he has such a cause. The Buddha's answer is divided into two parts: first, explaining the six people in the cause. These six people may be a brief explanation, or may be suitable for a certain situation, or...
是對上六師故舉六耳。問何不取菩薩莊嚴雙樹。答菩薩游化無定不常隨佛。此六人者常隨侍佛。得是人緣。又此比丘即是菩薩(云云)。文云。身子聞涅槃不憂。聞常住不喜者。阿含中雲。身子聞佛欲涅槃不忍見佛。去世乃前入滅。云何言聞涅槃不憂。佛答中述其德果。知正是菩薩之義。不可作小乘意釋。若有比丘能說下。第二明果人。即如來是前出人竟。次惟愿下是論義。有三番問答。初雖非正難亦得稱問。佛言下答為二。先明本。次辨跡。本為兩。一略無住。二廣無住又二。先法。次譬。初法中二。先釋住。此釋無住于中。云名虛空者。妙體非有故言虛空。金剛三昧即是如來者。舊解云。十地窮學乃未是佛。相續道中轉金剛心即名為佛。今依此文云是如來。此名通於因果。例如首楞嚴通因果。檀波羅蜜等者。非謂六行能成於果。上文云。六波羅蜜滿足之身。道品亦然。譬如虛空下。二就譬說無住又二。先譬。次合。初譬。如文。次閤中反以差別簡空。空即無住。于中雲。六住菩薩煩惱因緣墮三惡道者。或言六心或言六地。私云。恐是六地。善男子如來今於此下。第二明跡。方便道中還歸寂定。眾生不見謂佛入涅槃。師子吼下。第二番問答。如來何故不常利生而入寂耶。佛廣答其意。不共法藏者不與二乘人共。其中
【現代漢語翻譯】 是對上六師（外道）故舉六耳（六師的名字）。問：為何不取菩薩莊嚴雙樹（菩薩涅槃的處所）？答：菩薩游化無定，不常隨佛。此六人者常隨侍佛，得是人緣。又此比丘即是菩薩（云云）。文云：身子（舍利弗）聞涅槃不憂，聞常住不喜者。阿含中雲：身子聞佛欲涅槃，不忍見佛去世，乃前入滅。云何言聞涅槃不憂？佛答中述其德果，知正是菩薩之義，不可作小乘意釋。若有比丘能說下，第二明果人，即如來是前出人竟。次惟愿下是論義，有三番問答。初雖非正難，亦得稱問。佛言下答為二，先明本，次辨跡。本為兩，一略無住，二廣無住又二，先法，次譬。初法中二，先釋住，此釋無住于中。云名虛空者，妙體非有故言虛空。金剛三昧即是如來者，舊解云：十地窮學乃未是佛，相續道中轉金剛心即名為佛。今依此文云是如來，此名通於因果，例如首楞嚴通因果。檀波羅蜜（佈施）等者，非謂六行能成於果，上文云，六波羅蜜滿足之身，道品亦然。譬如虛空下，二就譬說無住又二，先譬，次合。初譬，如文。次閤中反以差別簡空，空即無住。于中雲，六住菩薩煩惱因緣墮三惡道者，或言六心或言六地。私云，恐是六地。善男子，如來今於此下，第二明跡，方便道中還歸寂定，眾生不見謂佛入涅槃。師子吼下，第二番問答，如來何故不常利生而入寂耶？佛廣答其意，不共法藏者不與二乘人共，其中
【English Translation】 It is because of the six teachers (heretics) that the six ears (names of the six teachers) are mentioned. Question: Why not take the Bodhisattva's adorned twin trees (the place where the Bodhisattva entered Nirvana)? Answer: The Bodhisattva's travels are uncertain and do not always follow the Buddha. These six people always attend the Buddha and obtain this human connection. Moreover, this Bhikshu is a Bodhisattva (and so on). The text says: Shariputra (Śāriputra) did not grieve upon hearing of Nirvana and did not rejoice upon hearing of permanence. The Agama says: Shariputra, upon hearing that the Buddha was about to enter Nirvana, could not bear to see the Buddha pass away, so he entered extinction first. How can it be said that he did not grieve upon hearing of Nirvana? The Buddha's answer describes his virtuous results, knowing that this is precisely the meaning of a Bodhisattva, and it should not be interpreted with the intention of the Small Vehicle. If there is a Bhikshu who can speak below, the second clarifies the person of fruition, that is, the Tathagata is the one who came forth earlier. Next, 'I only wish' below is a discussion of meaning, with three rounds of questions and answers. Although the first is not a direct difficulty, it can also be called a question. The Buddha's answer below is in two parts: first, clarifying the essence; second, distinguishing the traces. The essence is in two parts: first, a brief non-abiding; second, an extensive non-abiding, which is also in two parts: first, the Dharma; second, a simile. The first part of the Dharma is in two parts: first, explaining abiding; this explains non-abiding within it. It is said that the name is emptiness because the wonderful essence is non-existent, hence the term emptiness. The Vajra Samadhi is the Tathagata, according to the old interpretation: the exhaustive study of the ten grounds is not yet Buddhahood; transforming the Vajra mind in the continuous path is called Buddhahood. Now, according to this text, it is said to be the Tathagata; this name applies to both cause and effect, such as the Shurangama Sutra applying to both cause and effect. Dana Paramita (Dāna pāramitā, giving) and others do not mean that the six practices can lead to fruition. The text above says, 'A body fulfilled with the six paramitas,' and the path factors are also like that. 'Like emptiness below,' the second uses a simile to explain non-abiding, which is also in two parts: first, the simile; second, the combination. The first simile is as in the text. The second combination uses differences to distinguish emptiness; emptiness is non-abiding. Within it, it is said that Bodhisattvas of the six abidings fall into the three evil paths due to the causes and conditions of afflictions, or it is said to be the six minds or the six grounds. I privately think it is probably the six grounds. Good man, the Tathagata now below, the second clarifies the traces, returning to stillness in the expedient path; beings do not see and think the Buddha has entered Nirvana. 'Lion's roar below,' the second round of questions and answers, why does the Tathagata not constantly benefit beings and enter stillness? The Buddha extensively answers its meaning; the non-common Dharma treasury is not shared with those of the Two Vehicles, within which
或為滅惡或為生善。即四悉意須入寂定。師子吼言下。第三番問答。問云何名涅槃為無相耶。佛答為三。初直明十無相。次明有相之失。三明無相之得。師子吼言何等比丘下。第三明修道之用文為三。初明三法。次辨二法相資。三明力用。初文前略問答。后廣問答。略問答如文。然三法不同。若聖行以戒定慧為三法。今文以定慧舍為三法。定慧為正舍是調停。而言時時者非專一品。應時時調均令得自在。師子吼言云何名下。第二廣問答。問中二。初通問云何為定慧舍相耶。次別問三法為二。初廣約定問。次以慧舍例。初問定為三初據本有。次就一境。三就一行。初本有中言皆有者。謂一切眾生皆有三昧。數師明。十大地中有三摩提是定數。此定本有何須修習。河西云。取造事心專。不必十大地中定數。次心在一境者。若但行一境為定者。更復緣余便非是定。若不餘緣云何得名一切智人。三就一行為問者。若一行是三昧行。余行時即非三昧。若不行余行非一切智。次慧舍二事例亦如是。問佛答中。先答別問。次答通問。先答別問中二。先答定。次答慧舍。先答定中前問定有三。今先答第二問。以第三問例。次追答第一本有之問。今初第二。云如是余緣亦是一境。謂心專一緣此是定境。以定緣之無境不定。非謂猶是問境之
一。蓋是定心緣境非是散心。以定一於一切。名一切智。若是散心緣境為境所牽。若定心緣境設改緣易觀。非境牽心故得是定。行亦如是者。即兼答第三一行之問。若以散心而行諸行。行牽於心若以定心行於諸行。令諸行一。又言眾生下。追答第一本有之問。善三昧者不取大地。通三性定乃取善修之定。次以住如是下。答慧舍又二。先答其慧相。不見三昧慧異答其舍相。複次若取色相下。第二答前通問文為四。一略標三法體。二釋三法名。三更廣三法體。四明功用。初略標體為三。先標定體。言取色相者。非定執色相之心。乃是禪定門戶入住出相。不能觀色常無常者。正作靜攝不作照知故不能觀。次若能觀色下。出於慧體。常無常俱照故非偏慧。三三昧慧等下明舍體。二事合調故云平等。又三。先法。次譬。三合法如文。次譬者。偏定是遲偏慧是疾。二法均平故以駕駟為喻。三菩薩亦爾下合。閤中云十住菩薩智慧多三昧少者。河西云。十住進求勝地。方建大乘嚴土化人。智用偏起故不見性。二乘自調自凈志求證得。定多智少亦不見性。於二平等則能見性。今明入空多則是遲相。入假多是疾相。空假雙亡是平等相。能見性者是別教意。即空即假即中乃不遲不疾。是善駕駟即圓教意。乃能見性。奢摩他下第二釋名。先釋定
【現代漢語翻譯】 現代漢語譯本 一。這指的是以定心緣于境界，而不是以散亂之心。因為能以定心專注於一切，所以稱為『一切智』（all-knowing wisdom）。如果是以散亂之心緣于境界，就會被境界所牽引。如果以定心緣于境界，即使改變所緣的境界，也容易觀察，不會被境界牽引，所以能得到禪定。行為也是如此。這同時也回答了第三個問題。如果以散亂之心修行各種行為，心就會被行為所牽引。如果以定心修行各種行為，就能使各種行為歸於統一。『又言眾生下』，追溯回答了第一個關於本有的問題。善三昧（good samadhi）不執取大地，通達三性之定，才能獲得善修之定。接下來『次以住如是下』，回答關於慧舍（wisdom and relinquishment）的問題，分為兩部分。首先回答慧相（aspect of wisdom），認為三昧（samadhi）和慧（wisdom）沒有區別。然後回答舍相（aspect of relinquishment）。 其次，『複次若取色相下』，第二部分回答前面關於通問的經文，分為四個部分：一、簡要標明三法的本體；二、解釋三法的名稱；三、進一步闡述三法的本體；四、說明其功用。首先簡要標明本體為三部分。先標明定體（essence of samadhi）。說『言取色相者』，不是指執著於色相的心，而是指禪定的門戶，入住和出定的狀態。不能觀察色是常還是無常，正是因為只專注于靜止和攝心，而不進行照見和了解，所以不能觀察。其次，『若能觀色下』，闡述慧體（essence of wisdom）。因為能同時照見常與無常，所以不是偏頗的智慧。『三三昧慧等下』，說明舍體（essence of relinquishment）。兩件事物和諧調和，所以稱為『平等』。又分為三部分：先是法，然後是譬喻，最後是法與譬喻的結合，如經文所示。譬喻是，偏於定則遲緩，偏於慧則快速，兩種法達到均衡，所以用駕馭四匹馬的車來比喻。『三菩薩亦爾下』，是法與譬喻的結合。結合中說『十住菩薩智慧多三昧少者』，河西（He Xi, a commentator）說，十住菩薩爲了追求更高的境界，才建立大乘，莊嚴國土，教化世人，智慧的作用偏重，所以不能見到自性。二乘（two vehicles）自我調伏，自我凈化，立志證悟，定多智少，也不能見到自性。如果兩者平等，就能見到自性。現在說明入空（emptiness）多則是遲緩之相，入假（provisional existence）多則是快速之相，空假雙亡則是平等之相，能見到自性是別教（distinct teaching）的意義。即空即假即中，不遲不疾，是善於駕馭四匹馬，是圓教（perfect teaching）的意義，才能見到自性。『奢摩他下』，第二部分解釋名稱，先解釋定（samadhi）。
【English Translation】 English version I. This refers to focusing on the realm with a concentrated mind, not with a scattered mind. Because one can concentrate on everything with a concentrated mind, it is called 'all-knowing wisdom'. If one focuses on the realm with a scattered mind, one will be led by the realm. If one focuses on the realm with a concentrated mind, even if the realm changes, it is easy to observe and will not be led by the realm, so one can attain samadhi (concentration). Practice is also the same. This also answers the third question. If one practices various actions with a scattered mind, the mind will be led by the actions. If one practices various actions with a concentrated mind, one can unify the various actions. '又言眾生下 (You yan zhong sheng xia)' traces back to answer the first question about inherent existence. Good samadhi (善三昧, Shan Sanmei) does not cling to the earth, and only by understanding the samadhi of the three natures can one attain the samadhi of good practice. Next, '次以住如是下 (Ci yi zhu ru shi xia)' answers the question about wisdom and relinquishment, divided into two parts. First, answer the aspect of wisdom, believing that there is no difference between samadhi and wisdom. Then answer the aspect of relinquishment. Secondly, '複次若取色相下 (Fu ci ruo qu se xiang xia)', the second part answers the previous passage about general questions, divided into four parts: 1. Briefly state the essence of the three dharmas; 2. Explain the names of the three dharmas; 3. Further elaborate on the essence of the three dharmas; 4. Explain their functions. First, briefly state the essence in three parts. First, state the essence of samadhi. Saying '言取色相者 (Yan qu se xiang zhe)', does not refer to the mind clinging to form, but refers to the gateway of samadhi, the state of entering and exiting samadhi. Not being able to observe whether form is permanent or impermanent is precisely because one only focuses on stillness and concentration, without illuminating and understanding, so one cannot observe. Secondly, '若能觀色下 (Ruo neng guan se xia)', elaborates on the essence of wisdom. Because one can simultaneously illuminate permanence and impermanence, it is not biased wisdom. '三三昧慧等下 (San sanmei hui deng xia)', explains the essence of relinquishment. The harmony and balance of the two matters is called 'equality'. It is also divided into three parts: first the dharma, then the metaphor, and finally the combination of dharma and metaphor, as the text shows. The metaphor is that being biased towards samadhi is slow, being biased towards wisdom is fast, and the two dharmas reach equilibrium, so the chariot of four horses is used as a metaphor. '三菩薩亦爾下 (San pusa yi er xia)', is the combination of dharma and metaphor. The combination says '十住菩薩智慧多三昧少者 (Shi zhu pusa zhihui duo sanmei shao zhe)', He Xi (河西, a commentator) said that the Bodhisattvas of the Ten Dwellings, in order to pursue higher realms, establish the Mahayana, adorn the land, and teach sentient beings, the function of wisdom is emphasized, so they cannot see their own nature. The Two Vehicles (二乘, two vehicles) self-tame, self-purify, aspire to enlightenment, with more samadhi and less wisdom, and cannot see their own nature. If the two are equal, one can see one's own nature. Now it is explained that entering emptiness (空, emptiness) more is a sign of slowness, entering provisional existence (假, provisional existence) more is a sign of speed, and the extinction of both emptiness and provisional existence is a sign of equality, and being able to see one's own nature is the meaning of the Distinct Teaching (別教, distinct teaching). Being both emptiness and provisional existence and the Middle Way, neither slow nor fast, is being good at driving four horses, is the meaning of the Perfect Teaching (圓教, perfect teaching), and one can see one's own nature. '奢摩他下 (She mo ta xia)', the second part explains the names, first explaining samadhi.
名。一本云陀。亦云舍皆梵音輕重。翻名不同。一翻為止止息惡緣。或名為定。此名多訓故留本音不可偏判。毗婆舍那此翻為觀。亦云見。憂畢差翻為舍相。亦平等不爭等。奢摩他有二種下。第三更廣三法體。皆增數辨之。初廣定中增至十法。能大利益者。百論云達分三昧。因果俱樂者。河西云。謂佛所得定。入出自在始終常樂。念覺觀者。善惡覺觀俱是過患。觀生滅者。人多於生滅起斷常觀。十一切處者。但列地水風不明火者。有人言。經本誤失火字。河西云。行人觀身內四大。非觀外四大。身內三大顯。骨肉等是地。洟唾等是水。氣息是風。此三顯現。火大劣有少暖。所以但三。而言不用處者。明自下地至不用處。招提云。火大不恒。假薪而有無薪不發。三大恒有所以用之。不用處者。明此觀成窮不用處。故數為一。慧有二種者下。廣出慧體。般若正是慧。毗婆正是觀亦名見。阇那正是智。釋般若云。名一切眾生者。顯般若是慧。能知一切眾生數故。又釋毗婆是總相。亦言是三昧。所以三昧慧能總知也。常涂解云。慧是不癡故在凡夫見名小。勝故在聖人智是決斷最勝。在諸佛別相總相破相。亦據優劣。興皇云。凡夫分別是別相。二乘聖人總。前諸法無常是總相。諸佛菩薩皆破此。故是破相。今明不然。斯乃論一心
【現代漢語翻譯】 現代漢語譯本： 名。一本云陀（Samatha的音譯，含義不一）。也寫作舍皆，是梵語音譯的輕重不同。翻譯的名稱不同，一個翻譯為『止』，止息惡緣，或者稱為『定』。這個名稱包含多種含義，所以保留梵語音譯，不可偏頗地判斷。毗婆舍那（Vipassanā）翻譯為『觀』，也稱為『見』。憂畢差（Upekkhā）翻譯為『舍相』，也指平等不爭等。奢摩他（Samatha）有兩種等，第三部分更廣泛地闡述了三種法的本體，都增加了數量來辨別它們。最初廣泛闡述『定』中增加了十種法，能夠帶來大利益。《百論》中說達到分三昧，因果都具備。河西的譯本說，這是指佛所得到的『定』，出入自在，始終常樂。念覺觀，善惡覺觀都是過患。觀察生滅，人們容易對生滅產生斷常的觀點。十一切處，只列出了地、水、風，沒有說明火，有人說，經書原本錯誤地遺漏了『火』字。河西的譯本說，修行人觀察自身內的四大，不是觀察身外的四大。身內的三大明顯，骨肉等是地，涕唾等是水，氣息是風。這三種顯現，火大微弱，只有少許溫暖，所以只說了三種。而說『不用處』，說明從下地到不用處。招提的說法是，火大不恒常，依靠柴薪而存在，沒有柴薪就不能燃燒。三大恒常存在，所以使用它們。『不用處』，說明這種觀成就，窮盡不用處，所以算作一種。慧有兩種等，廣泛地闡述了慧的本體。般若（Prajna）正是慧，毗婆舍那（Vipassanā）正是觀，也稱為見，阇那（Jnana）正是智。解釋般若說，名為一切眾生，顯示般若是慧，能夠知道一切眾生的數量。又解釋毗婆舍那（Vipassanā）是總相，也說是三昧，所以三昧慧能夠總知。常涂的解釋說，慧是不癡，所以在凡夫的見解中稱為小，殊勝的緣故在聖人中稱為智，是決斷，最殊勝，在諸佛中別相總相破相，也是根據優劣來判斷。興皇的說法是，凡夫分別是別相，二乘聖人是總相，之前的諸法無常是總相，諸佛菩薩都破除了這些，所以是破相。現在說明不是這樣，這乃是論一心。
【English Translation】 English version: Name. One is Yun Tuo (transliteration of Samatha, meaning varies). Also written as She Jie, which are different pronunciations of the Sanskrit transliteration. The translated names are different, one is translated as 'cessation', ceasing evil conditions, or called 'concentration'. This name contains multiple meanings, so the Sanskrit transliteration is retained and cannot be judged one-sidedly. Vipassanā is translated as 'observation', also called 'seeing'. Upekkhā is translated as 'equanimity', also referring to equality and non-contention, etc. There are two types of Samatha, etc. The third part elaborates on the essence of the three dharmas more extensively, all increasing the number to distinguish them. Initially, the ten dharmas are extensively elaborated in 'concentration', which can bring great benefits. The Śataśāstra says that reaching the samadhi of division, both cause and effect are complete. The translation of Hexi says that this refers to the 'concentration' obtained by the Buddha, freely entering and exiting, always joyful from beginning to end. Mindfulness, awareness, and observation, both good and evil awareness are faults. Observing arising and ceasing, people easily generate views of permanence and annihilation regarding arising and ceasing. The ten all-encompassing places, only listing earth, water, and wind, without mentioning fire, some say that the original scripture mistakenly omitted the word 'fire'. The translation of Hexi says that practitioners observe the four elements within their own body, not observing the four elements outside the body. The three elements within the body are obvious, bones and flesh are earth, mucus and saliva are water, and breath is wind. These three are manifest, the fire element is weak, with only a little warmth, so only three are mentioned. And saying 'no place to use', it shows from the lower ground to no place to use. The saying of Zhaoti is that the fire element is not constant, it exists by relying on firewood, and it cannot burn without firewood. The three elements are constant, so they are used. 'No place to use' shows that this observation is accomplished, exhausting no place to use, so it is counted as one. There are two types of wisdom, etc., extensively elaborating on the essence of wisdom. Prajna is precisely wisdom, Vipassanā is precisely observation, also called seeing, Jnana is precisely knowledge. Explaining Prajna, it is called all sentient beings, showing that Prajna is wisdom, able to know the number of all sentient beings. Also explaining Vipassanā is the general aspect, also said to be samadhi, so samadhi wisdom is able to know everything generally. Chang Tu's explanation says that wisdom is non-delusion, so it is called small in the views of ordinary people, because of its superiority it is called knowledge in sages, it is decisive, the most superior, in the Buddhas it is the specific aspect, general aspect, and breaking aspect, also judged according to superiority and inferiority. Xinghuang's saying is that ordinary people distinguish the specific aspect, the sages of the two vehicles are the general aspect, the previous impermanence of all dharmas is the general aspect, all Buddhas and Bodhisattvas have broken these, so it is the breaking aspect. Now it is explained that it is not like this, this is discussing one mind.
三智。破相是照空。別相是照假。總相是照中。三智一心中得論。不思議慧。不云舍者異體非故。四功用如文。
大般涅槃經疏卷第二十六 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十七
隋章安頂法師撰
唐天臺沙門湛然再治
師子吼品之五
起卷是第二明定慧相資。亦是相即亦應言舍。但是略耳。又舍無別法。定慧均平即名為舍。文中先問后答。問意云。慧能斷惑何須用定。舉偏別之難。以祈圓融之說。初師子吼引佛經為難。果知不破外人。亦非破問者。只是破佛為緣之經。佛經不出四教。觀此義意。正用圓破別。別既被破余例可知。次佛答中初文為兩。初總破。次別破。初總中總唱。是義不然。何所不該。若邪執若小教。若共教若漸次。皆墮不然之中。但是治內之流滯。非破外之閑邪。次別破為二。先以法料簡。后示圓融無方定慧。于初文中為七。一約無異。二約無有。三約無所。四約無缺。五約無動。六約無能。七約無作。初約無異破者文為二。一論體同。次舉譬。譬體同也。何者惑者咸謂煩惱與智慧其猶水火怨賊。須修智慧故破煩惱。自別教已還莫不如此。故師子吼挾此設難。祈于異聞。佛以圓破別。何者智慧何者煩惱。蓋是
【現代漢語翻譯】 現代漢語譯本 三智（三種智慧）。破相智是照見空性。別相智是照見假有。總相智是照見中道。這三種智慧可以在一心之中獲得論證，是不可思議的智慧。不能說舍（捨棄）是不同的本體，並非如此。四種功用如經文所說。
《大般涅槃經疏》卷第二十六 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第二十七
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
師子吼品之五
本捲開始是第二部分，闡明定（禪定）與慧（智慧）相互資助。也是相互即是，也應該說是舍（捨棄）。但這只是省略的說法。而且舍（捨棄）沒有別的法，定（禪定）與慧（智慧）均等平和就叫做舍（捨棄）。經文中先提問后回答。提問的意思是，慧（智慧）能夠斷除迷惑，為什麼需要用定（禪定）？這是舉出偏頗和分別的詰難，以祈求圓融的說法。最初，師子吼引用佛經作為詰難。實際上知道不是爲了駁倒外道，也不是爲了駁倒提問者，只是爲了駁倒以佛為因緣的經典。佛經不出四教（四種教義）。觀察這個義理，正是用圓教來破斥別教。別教既然被破斥，其餘的例子就可以知道了。其次，佛的回答分為兩部分。第一部分是總破，第二部分是別破。第一部分總破中，總的唱言：『這個義理不然』。這句話涵蓋了什麼？無論是邪執，還是小教，還是共教，還是漸次教，都落入『不然』之中。但這只是爲了治理內部的流弊，不是爲了駁斥外面的邪說。其次，別破分為兩部分。先用佛法來料簡，后顯示圓融無方的定（禪定）與慧（智慧）。在第一部分中，分為七個方面。一是約無異，二是約無有，三是約無所，四是約無缺，五是約無動，六是約無能，七是約無作。最初，約無異來破斥，分為兩部分。一是論述本體相同，二是舉出譬喻。譬喻本體相同。為什麼呢？迷惑的人都認為煩惱與智慧就像水火、怨賊一樣，必須修習智慧才能破除煩惱。從別教開始，沒有不是這樣的。所以師子吼挾持這種觀點來設難，祈求聽到不同的說法。佛用圓教來破斥別教。什麼是智慧？什麼是煩惱？實際上是
【English Translation】 English version The Three Wisdoms. The Wisdom of Breaking Appearances illuminates emptiness. The Wisdom of Differentiated Appearances illuminates provisional existence. The Wisdom of Total Appearance illuminates the Middle Way. These three wisdoms can be discussed as being obtained within one mind, and are inconceivable wisdom. It cannot be said that 'abandoning' is a different entity, it is not so. The four functions are as the text says.
Commentary on the Mahāparinirvāṇa Sūtra, Scroll 26 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra
Commentary on the Mahāparinirvāṇa Sūtra, Scroll 27
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of the Tiantai School, Tang Dynasty
Chapter 5: Lion's Roar
The beginning of this scroll is the second part, clarifying the mutual support of Dhyana (meditative concentration) and Prajna (wisdom). It is also mutual identity, and it should also be said to be 'abandoning'. But this is just an abbreviated way of speaking. Moreover, 'abandoning' has no other dharma; Dhyana (meditative concentration) and Prajna (wisdom) being equal and peaceful is called 'abandoning'. In the text, first the question, then the answer. The meaning of the question is: if Prajna (wisdom) can cut off delusion, why is it necessary to use Dhyana (meditative concentration)? This is raising the difficulty of partiality and differentiation, in order to seek a rounded and harmonious explanation. Initially, the Lion's Roar quotes the Buddha's sutras as a challenge. In reality, it is known that it is not to refute outsiders, nor to refute the questioner, but only to refute the sutras that take the Buddha as the cause. The Buddha's sutras do not go beyond the Four Teachings. Observing this meaning, it is precisely using the Round Teaching to refute the Separate Teaching. Since the Separate Teaching has been refuted, the remaining examples can be known. Secondly, the Buddha's answer is divided into two parts. The first part is a general refutation, and the second part is a specific refutation. In the first part, the general refutation, it is generally proclaimed: 'This meaning is not so'. What does this sentence encompass? Whether it is a heretical attachment, or the Small Teaching, or the Common Teaching, or the Gradual Teaching, all fall into 'not so'. But this is only to cure internal malpractices, not to refute external heresies. Secondly, the specific refutation is divided into two parts. First, it is examined with the Dharma, and then it shows the rounded and harmonious, unfixed Dhyana (meditative concentration) and Prajna (wisdom). In the first part, it is divided into seven aspects. First, it is about non-difference; second, it is about non-existence; third, it is about non-location; fourth, it is about non-deficiency; fifth, it is about non-movement; sixth, it is about non-ability; seventh, it is about non-action. Initially, refuting with non-difference is divided into two parts. First, it discusses the identity of the substance; second, it gives an analogy. The analogy is the identity of the substance. Why? Those who are deluded all think that afflictions and wisdom are like water and fire, enemies and thieves, and that one must cultivate wisdom in order to destroy afflictions. From the Separate Teaching onwards, there is none that is not like this. Therefore, the Lion's Roar holds this view to set a difficulty, seeking to hear a different explanation. The Buddha uses the Round Teaching to refute the Separate Teaching. What is wisdom? What is affliction? In reality, it is
法界之解惑。解惑同體無二無別。若惑時舉體是惑。惑外無智。若解時舉體是解。解外無惑。經言煩惱即菩提。菩提即煩惱。又經言。出法性外更無有法。出外有法即非法界。若然有煩惱時則無智慧。何所論破。若有智慧無復煩惱。復何所破。而言智慧能破煩惱。故舉明時無闇闇時無明。喻此圓法。斯理斯文彪炳灼然。不應余解。從誰有智慧下。第二約無有以破文為二。先責人法。次結無破。初文者。自三藏已上別教已還。不能法界圓融虛己忘物。二乘猶存我衣我缽。菩薩則嚴土化人。彼我雙存智斷俱證。此則有誰不得無誰。佛以圓法責之。只此智慧是煩惱。誰以煩惱斷于煩惱。只此煩惱是智慧。誰以智慧斷于智慧。尚無煩惱斷于煩惱。何得智慧斷于智慧。是故結云。如其無者則無所破。從善男子若言智慧下。第三約無所以破文為二。先雙明不到到。次雙結無破。何者智慧是法界。縱令出法界外有煩惱。用法界內智慧破外煩惱。為不到彼所能破。為到彼所能破。若不到彼所能破。凡人不到亦應能破。若到彼所即能破者。為初念能破后念能破。若初念不能后亦不能。是故結云。到與不到若能破者是義不然。法界之外更無復法。是故無所。從複次毗婆下。第四約無缺以破文為二。先約法正破。次舉譬。初法意者。智慧是法
【現代漢語翻譯】 現代漢語譯本 法界之解惑。解惑的本體是無二無別的。如果處於迷惑的狀態，那麼整個身心都是迷惑，迷惑之外沒有智慧。如果處於覺悟的狀態，那麼整個身心都是覺悟，覺悟之外沒有迷惑。《經》中說，煩惱即是菩提（bodhi，覺悟），菩提即是煩惱。又《經》中說，在法性（Dharmata，諸法實相）之外，再沒有其他的法。如果法性之外還有法，那就是非法界（Adharmadhatu，不合乎法性的境界）。如果這樣說，有煩惱的時候就沒有智慧，還談論什麼破除煩惱呢？如果有智慧就沒有煩惱，又需要破除什麼呢？卻說智慧能夠破除煩惱。所以說，有光明的時候就沒有黑暗，有黑暗的時候就沒有光明，用這個比喻來說明圓融的佛法。這個道理和文字非常明白，不應該有其他的解釋。從『從誰有智慧下』開始，第二部分是從『無有』的角度來破斥，分為兩部分：先是責備人和法，然後總結為沒有破斥。第一部分的內容是：從三藏（Tripitaka，佛教經典的總稱）以上的別教（一種佛教的教義分類）開始，都不能達到法界圓融，虛懷若谷，忘卻外物的境界。二乘（聲聞和緣覺）還存有『我的衣』『我的缽』的執著，菩薩（Bodhisattva，立志成佛的修行者）則致力於莊嚴國土和教化眾生，彼和我的分別仍然存在，智慧和斷惑都需要去證得。這樣就存在有誰不得，無誰不可的情況。佛用圓融的佛法來責備他們，僅僅是這個智慧就是煩惱，誰用煩惱來斷除煩惱呢？僅僅是這個煩惱就是智慧，誰用智慧來斷除智慧呢？本來就沒有煩惱去斷除煩惱，又怎麼能用智慧去斷除智慧呢？所以總結說，如果本來就沒有煩惱，那就沒有什麼可以破除的。 從『善男子若言智慧下』開始，第三部分是從『無所』的角度來破斥，分為兩部分：先是同時說明『不到』和『到』，然後同時總結為沒有破斥。什麼是智慧是法界呢？縱然在法界之外有煩惱，用法界內的智慧去破除外面的煩惱，是智慧沒有到達煩惱的地方就能破除，還是到達煩惱的地方才能破除呢？如果沒有到達煩惱的地方就能破除，那麼普通人沒有到達也能破除。如果到達煩惱的地方才能破除，那麼是最初的念頭能夠破除，還是之後的念頭能夠破除呢？如果最初的念頭不能破除，那麼之後的念頭也不能破除。所以總結說，到達和沒有到達，如果能夠破除，這個說法是不對的。法界之外再沒有其他的法，所以沒有什麼可以破除的。 從『複次毗婆下』開始，第四部分是從『無缺』的角度來破斥，分為兩部分：先是從法理上正面破斥，然後是舉例說明。首先是法理上的意思是：智慧是法
【English Translation】 English version The resolution of doubts about Dharmadhatu (法界, the realm of Dharma). The essence of resolving doubts is non-dual and inseparable. If one is in a state of delusion, the entire being is delusion; outside of delusion, there is no wisdom. If one is in a state of enlightenment, the entire being is enlightenment; outside of enlightenment, there is no delusion. The Sutra says, 'Afflictions are Bodhi (菩提, enlightenment), and Bodhi is afflictions.' Another Sutra says, 'Outside of Dharmata (法性, the nature of reality), there is no other Dharma.' If there is Dharma outside of Dharmata, then it is Adharmadhatu (非法界, a realm not in accordance with Dharma). If this is the case, when there are afflictions, there is no wisdom; what is there to discuss about overcoming them? If there is wisdom, there are no more afflictions; what is there to overcome? Yet it is said that wisdom can overcome afflictions. Therefore, it is said that when there is light, there is no darkness, and when there is darkness, there is no light, using this analogy to illustrate the perfect and complete Dharma. This principle and text are very clear and should not be interpreted otherwise. Starting from 'From whom does wisdom arise,' the second part is to refute from the perspective of 'non-existence,' divided into two parts: first, blaming people and Dharma; then, concluding that there is no refutation. The content of the first part is: starting from the teachings above the Tripitaka (三藏, the three baskets of Buddhist scriptures), they cannot achieve the perfect integration of Dharmadhatu, emptying themselves and forgetting external objects. The Two Vehicles (聲聞 and 緣覺, Sravakas and Pratyekabuddhas) still cling to 'my robe' and 'my bowl.' Bodhisattvas (菩薩, beings striving for enlightenment) are dedicated to adorning the land and transforming sentient beings; the distinction between 'self' and 'other' still exists, and both wisdom and the cessation of afflictions need to be attained. Thus, there is a situation where someone is indispensable and someone cannot be without. The Buddha uses the perfect and complete Dharma to rebuke them, saying that this wisdom itself is affliction; who uses affliction to cut off affliction? This affliction itself is wisdom; who uses wisdom to cut off wisdom? Originally, there is no affliction to cut off affliction; how can wisdom be used to cut off wisdom? Therefore, it is concluded that if there is originally nothing, then there is nothing to be refuted. Starting from 'Good man, if it is said that wisdom,' the third part is to refute from the perspective of 'nothing to be refuted,' divided into two parts: first, simultaneously explaining 'not reaching' and 'reaching'; then, simultaneously concluding that there is no refutation. What is wisdom being Dharmadhatu? Even if there are afflictions outside of Dharmadhatu, using the wisdom within Dharmadhatu to overcome the external afflictions, is it that wisdom can overcome without reaching the place of affliction, or can it overcome only by reaching the place of affliction? If it can overcome without reaching the place of affliction, then ordinary people can also overcome without reaching. If it can overcome only by reaching the place of affliction, then is it the initial thought that can overcome, or the subsequent thought that can overcome? If the initial thought cannot overcome, then the subsequent thought cannot overcome either. Therefore, it is concluded that reaching and not reaching, if it can overcome, this statement is incorrect. Outside of Dharmadhatu, there is no other Dharma; therefore, there is nothing to be refuted. Starting from 'Furthermore, Vipashyana,' the fourth part is to refute from the perspective of 'no deficiency,' divided into two parts: first, refuting directly from the perspective of Dharma; then, giving an example. First, the meaning of Dharma is: wisdom is Dharma
界。圓滿具足無有缺減。智慧即是戒定等而無有異。那忽法界外而猶有伴。共破法界外之煩惱。既無伴破獨亦不能。故舉盲譬。若獨若伴俱不見色。若獨若伴是缺減義。從善男子。如地堅性下。第五約無動以破。文為二。先舉類破次結破。如四大性不可動轉。更無一物改動四大令失本性。煩惱亦爾。與智同性。智性自斷。煩惱之性亦自是斷。云何以斷能斷于斷。次結文云。毗婆舍那決定不能破諸煩惱。從善男子如鹽性咸下。第六約無能以破文為四。前奪次縱。三更奪。四復縱。初舉鹽蜜轉他同己即奪。智慧不能如鹽蜜。不滅之法。智慧不能強令其滅此奪。智慧無斷惑之功。次若言下引鹽能咸者。縱于智慧能滅他者。智慧自唸唸滅。豈令他滅。如溺人自沈何得浮他。三善男子有二種下更奪。正以性滅奪之。智是性滅不能令煩惱滅。四若言智慧能滅下。復重縱之。舉火燼斧伐求其滅處不可得也。前一縱奪。明無常苦空及緣修等智慧。自是無常何能斷惑。歷然可見。后一縱奪。責不見能斷所斷方所。此破法界外別有于惑。為智所斷何以不見處所。如火燼如斧㾗。既無燼痕則無惑可破。既其無惑智慧破誰。用圓破別文義明矣。從善男子一切下。第七約無作以破。亦呼此為總結於前。此中明一切諸法性自空者。誰令生滅。無造作
【現代漢語翻譯】 現代漢語譯本 界（Dhatu）。圓滿具足，沒有絲毫欠缺。智慧就是戒、定等等，沒有差別。怎麼能在法界之外還有伴侶，共同破除法界之外的煩惱呢？既然沒有伴侶可以共同破除，那麼獨自一人也無法破除。所以用盲人來比喻。如果獨自一人或與伴侶一起都看不見顏色，那麼就是欠缺不圓滿的意義。從『善男子，如地堅性』以下，第五部分是關於不動性的破斥。分為兩個部分：先舉例破斥，然後總結破斥。就像地的堅硬性質不可動搖，沒有其他事物可以改變四大（四大：地、水、火、風）的性質，使其失去原本的性質。煩惱也是如此，與智慧具有相同的性質。智慧的性質自然斷滅，煩惱的性質也自然斷滅。怎麼能用斷滅去斷滅斷滅呢？接下來總結說：『毗婆舍那（Vipassana，內觀）』絕對不能破除各種煩惱。從『善男子，如鹽性咸』以下，第六部分是關於無能的破斥，分為四個部分：先否定，然後肯定，再否定，最後再肯定。首先，舉鹽和蜜的例子，說明它們能使其他事物變得和自己一樣，這是否定。智慧不能像鹽和蜜一樣，不能消滅不滅之法。智慧不能強行使其滅亡，這是否定。智慧沒有斷除迷惑的作用。其次，如果說鹽能使事物變咸，這是肯定智慧能滅除其他事物。智慧自身唸唸生滅，怎麼能使其他事物滅亡呢？就像溺水的人自身沉沒，怎麼能使他人浮起來呢？第三，『善男子，有二種』以下，再次否定。正是用自性滅來否定。智慧是自性滅，不能使煩惱滅亡。第四，『若言智慧能滅』以下，再次肯定。舉火的灰燼和斧頭砍伐的痕跡為例，尋找滅亡之處卻不可得。前一個肯定和否定，說明無常、苦、空以及緣起修等等智慧，自身就是無常的，怎麼能斷除迷惑呢？顯而易見。后一個肯定和否定，責備看不見能斷和所斷的處所。這是破斥在法界之外另有迷惑，可以被智慧所斷，為什麼看不見它的處所呢？就像火的灰燼和斧頭的痕跡一樣，既然沒有灰燼和痕跡，那麼就沒有迷惑可以破除。既然沒有迷惑，智慧又能破除誰呢？用圓滿的智慧破除分別的迷惑，文義就清楚明白了。從『善男子，一切』以下，第七部分是關於無作的破斥。也可以稱之為對前面的總結。這裡說明一切諸法的自性本空，是誰使其生滅呢？沒有造作。 English version Dhatu (Realm). It is perfectly complete, without any deficiency. Wisdom is the same as precepts, concentration, etc., without any difference. How can there be companions outside the Dharmadhatu (Dharmadhatu, the realm of all phenomena), jointly destroying the afflictions outside the Dharmadhatu? Since there are no companions to destroy together, then one cannot destroy it alone. Therefore, the analogy of a blind person is used. If one cannot see colors alone or with a companion, then it is the meaning of deficiency and incompleteness. From 'Good man, like the firmness of the earth' onwards, the fifth part is about the refutation of immovability. It is divided into two parts: first, give an example to refute, and then summarize the refutation. Just like the firm nature of the earth cannot be shaken, and there is nothing that can change the nature of the four elements (four elements: earth, water, fire, wind), causing them to lose their original nature. Afflictions are also like this, having the same nature as wisdom. The nature of wisdom naturally ceases, and the nature of afflictions also naturally ceases. How can one use cessation to cease cessation? Next, it is summarized by saying: 'Vipassana (Vipassana, Insight Meditation)' can absolutely not destroy various afflictions. From 'Good man, like the saltiness of salt' onwards, the sixth part is about the refutation of inability, divided into four parts: first negate, then affirm, then negate again, and finally affirm again. First, give the example of salt and honey, explaining that they can make other things become like themselves, which is negation. Wisdom cannot be like salt and honey, unable to eliminate the undying Dharma. Wisdom cannot forcibly make it perish, this is negation. Wisdom has no effect of cutting off delusion. Secondly, if it is said that salt can make things salty, this is affirming that wisdom can eliminate other things. Wisdom itself arises and ceases moment by moment, how can it make other things perish? Just like a drowning person sinking himself, how can he make others float? Thirdly, 'Good man, there are two kinds' onwards, negate again. It is precisely using self-nature cessation to negate. Wisdom is self-nature cessation and cannot make afflictions perish. Fourthly, 'If it is said that wisdom can eliminate' onwards, affirm again. Take the example of the ashes of fire and the marks of an axe, seeking the place of extinction but it cannot be found. The first affirmation and negation explain that impermanence, suffering, emptiness, and the arising of conditions, etc., wisdom itself is impermanent, how can it cut off delusion? It is obvious. The latter affirmation and negation blame that the place of the able to cut and the cut cannot be seen. This is refuting that there are other delusions outside the Dharmadhatu that can be cut off by wisdom, why can't its place be seen? Just like the ashes of fire and the marks of an axe, since there are no ashes and marks, then there are no delusions to be cut off. Since there are no delusions, who can wisdom cut off? Using perfect wisdom to cut off separate delusions, the meaning of the text is clear. From 'Good man, everything' onwards, the seventh part is about the refutation of non-action. It can also be called a summary of the previous. Here it is explained that the nature of all Dharmas is inherently empty, who makes them arise and cease? There is no creation.
【English Translation】 Realm. Perfectly complete without any deficiency. Wisdom is the same as precepts, concentration, etc., without any difference. How can there be companions outside the Dharmadhatu (Dharmadhatu, the realm of all phenomena), jointly destroying the afflictions outside the Dharmadhatu? Since there are no companions to destroy together, then one cannot destroy it alone. Therefore, the analogy of a blind person is used. If one cannot see colors alone or with a companion, then it is the meaning of deficiency and incompleteness. From 'Good man, like the firmness of the earth' onwards, the fifth part is about the refutation of immovability. It is divided into two parts: first, give an example to refute, and then summarize the refutation. Just like the firm nature of the earth cannot be shaken, and there is nothing that can change the nature of the four elements (four elements: earth, water, fire, wind), causing them to lose their original nature. Afflictions are also like this, having the same nature as wisdom. The nature of wisdom naturally ceases, and the nature of afflictions also naturally ceases. How can one use cessation to cease cessation? Next, it is summarized by saying: 'Vipassana (Vipassana, Insight Meditation)' can absolutely not destroy various afflictions. From 'Good man, like the saltiness of salt' onwards, the sixth part is about the refutation of inability, divided into four parts: first negate, then affirm, then negate again, and finally affirm again. First, give the example of salt and honey, explaining that they can make other things become like themselves, which is negation. Wisdom cannot be like salt and honey, unable to eliminate the undying Dharma. Wisdom cannot forcibly make it perish, this is negation. Wisdom has no effect of cutting off delusion. Secondly, if it is said that salt can make things salty, this is affirming that wisdom can eliminate other things. Wisdom itself arises and ceases moment by moment, how can it make other things perish? Just like a drowning person sinking himself, how can he make others float? Thirdly, 'Good man, there are two kinds' onwards, negate again. It is precisely using self-nature cessation to negate. Wisdom is self-nature cessation and cannot make afflictions perish. Fourthly, 'If it is said that wisdom can eliminate' onwards, affirm again. Take the example of the ashes of fire and the marks of an axe, seeking the place of extinction but it cannot be found. The first affirmation and negation explain that impermanence, suffering, emptiness, and the arising of conditions, etc., wisdom itself is impermanent, how can it cut off delusion? It is obvious. The latter affirmation and negation blame that the place of the able to cut and the cut cannot be seen. This is refuting that there are other delusions outside the Dharmadhatu that can be cut off by wisdom, why can't its place be seen? Just like the ashes of fire and the marks of an axe, since there are no ashes and marks, then there are no delusions to be cut off. Since there are no delusions, who can wisdom cut off? Using perfect wisdom to cut off separate delusions, the meaning of the text is clear. From 'Good man, everything' onwards, the seventh part is about the refutation of non-action. It can also be called a summary of the previous. Here it is explained that the nature of all Dharmas is inherently empty, who makes them arise and cease? There is no creation.
者那得智慧破于煩惱。若修習定下。第二示圓融無方定慧。皆是法界。非但慧能斷惑定亦斷惑。文為四。一明定慧相具亦具一切法。二明定慧相即即寂能斷即斷能寂。三明定慧名相。四明自在適時。開此四科即四悉意。定慧具足三菩提即第一義。即寂能斷即對治。定慧名相即是世界。適時利益即是為人。就初定慧相具文為三。一即定具慧謂正智見也。二定具世間生滅無常等法。引證是也。三具三菩提是也。定為法界包含既爾。慧舍亦然。次菩薩具足二法下。明定慧相即若言相資此義則疏。又為二。初即定而慧。次即慧而定。初文中凡舉八譬。即定而慧妙能斷惑。次復調攝五根去。明即慧而定在危而安處損能益(云云)。初譬如刈菅草者。字音奸。詩云白華菅兮。又云無棄菅蒯。爾雅云白華野菅。郭璞云茅類也。甘鍋者。融金之器土釜也。字當作𩰭。並音戈。而言甘者謂口斂也。次文又二。先正明。次善男子下明功能。並如文。定相下第三明名相者。無名而名。緣一實相而言三相。約三相立三名。名相皆是法界具一切法。定無定相故名空。慧達清凈法故無愿求。舍無能所故有無相。若有菩薩下。第四自在適時巧用。文為二。先唱時非時。后更問答。答中明三法時非時。即是自行四悉。受樂等生慢宜修定者。此巧用為人。
【現代漢語翻譯】 現代漢語譯本 若那得智慧，能破除煩惱。如果修習禪定，接下來第二點是闡明圓融無礙的定慧，都是法界所包含，不僅僅是智慧能夠斷除迷惑，禪定也能斷除迷惑。這段經文分為四個部分：一是闡明定慧相互具備，也具備一切法；二是闡明定慧相互融合，寂靜即能斷除，斷除即能寂靜；三是闡明定慧的名稱和相狀；四是闡明自在地適應時機。展開這四個部分，就是四悉檀（四種成就）。定慧具足，就是三菩提（三種覺悟），即第一義悉檀（真諦成就）；寂靜能斷，即對治悉檀（對治成就）；定慧的名稱和相狀，即是世界悉檀（世界成就）；適應時機利益眾生，即是為人悉檀（為人成就）。 首先，關於定慧相互具備的部分，分為三個方面：一是禪定具備智慧，也就是正智見；二是禪定具備世間生滅無常等法，以下引證說明；三是具備三菩提。禪定作為法界，包含一切，智慧也是如此。接下來，『次菩薩具足二法下』，闡明定慧相互融合，如果說是相互資助，這個意義就顯得疏遠了。又分為兩個部分：一是即禪定而有智慧；二是即智慧而有禪定。在第一部分中，列舉了八個譬喻，說明即禪定而有智慧，能夠巧妙地斷除迷惑。接下來，『次復調攝五根去』，闡明即智慧而有禪定，在危險的時候能夠安穩，受到損害能夠增益（云云）。 第一個譬喻是『譬如刈菅草者』，菅（jiān）草，詩經里說『白華菅兮』，又說『無棄菅蒯』。爾雅說『白華野菅』，郭璞說是一種茅草。『甘鍋者』，是融化金屬的器皿，土釜。字應該寫作『𩰭（gē）』，發音也是戈。說『甘』，是指口收斂。接下來的經文又分為兩個部分：先是正面闡明，然後是『善男子下』，闡明功能，都如經文所說。 『定相下第三明名相者』，沒有固定的名稱而有名，因為一實相而有三相。根據三相建立三個名稱。名稱和相狀都是法界，具備一切法。禪定沒有固定的相狀，所以稱為空。智慧通達清凈之法，所以沒有愿求。捨棄能和所，所以是有無相。 『若有菩薩下』，第四部分是自在地適應時機巧妙運用。分為兩個部分：先是提出時機和非時機，然後是進一步的問答。回答中闡明三種法在時機和非時機中的運用，這就是自行四悉檀。接受快樂等容易產生傲慢，適宜修習禪定，這是巧妙地為人。
【English Translation】 English version Wisdom, when attained, can break through afflictions. If one cultivates Samadhi (concentration), the second point demonstrates the perfect and unobstructed nature of Samadhi and wisdom, both of which are contained within the Dharmadhatu (realm of reality). It is not only wisdom that can sever delusions, but Samadhi can also sever delusions. This passage is divided into four parts: first, it clarifies that Samadhi and wisdom are mutually inclusive and encompass all dharmas (teachings); second, it clarifies that Samadhi and wisdom are mutually integrated, stillness is the ability to cut off, and cutting off is the ability to be still; third, it clarifies the names and characteristics of Samadhi and wisdom; fourth, it clarifies the freedom to adapt to the opportune time. Expounding on these four aspects corresponds to the four Siddhanthas (four accomplishments). The completeness of Samadhi and wisdom is the Threefold Bodhi (three enlightenments), which is the first meaning Siddhantha (accomplishment of ultimate truth); stillness being able to cut off is the antidote Siddhantha (accomplishment of remedy); the names and characteristics of Samadhi and wisdom are the world Siddhantha (accomplishment of the world); adapting to the opportune time to benefit sentient beings is the for-others Siddhantha (accomplishment for others). Firstly, regarding the aspect of Samadhi and wisdom being mutually inclusive, it is divided into three aspects: first, Samadhi possesses wisdom, which is correct intellectual insight; second, Samadhi possesses the laws of impermanence, arising and ceasing, etc., of the world, as demonstrated by the following citations; third, it possesses the Threefold Bodhi. Since Samadhi, as the Dharmadhatu, encompasses everything, so does wisdom. Next, 『次菩薩具足二法下』 clarifies the mutual integration of Samadhi and wisdom. If it were said that they mutually assist each other, this meaning would seem distant. It is further divided into two parts: first, wisdom arising from Samadhi; second, Samadhi arising from wisdom. In the first part, eight metaphors are listed to illustrate that wisdom arising from Samadhi can skillfully sever delusions. Next, 『次復調攝五根去』 clarifies that Samadhi arising from wisdom allows one to be stable in danger and to benefit from harm (etc.). The first metaphor is 『譬如刈菅草者』 (like someone cutting thatch grass). 菅 (jiān) grass, the Book of Odes says 『White flowers, thatch grass,』 and also says 『Do not discard thatch and reeds.』 The Erya (an ancient Chinese dictionary) says 『White flowers, wild thatch grass,』 and Guo Pu says it is a type of cogongrass. 『甘鍋者』 (Gan pot), is a vessel for melting metal, an earthen pot. The character should be written as 『𩰭 (gē),』 and the pronunciation is also ge. Saying 『甘 (gan),』 refers to the mouth contracting. The following text is again divided into two parts: first, a direct explanation, and then 『善男子下』 (O good man), an explanation of the function, all as stated in the text. 『定相下第三明名相者』 (Regarding the third clarification of names and characteristics under Samadhi), there is no fixed name but there is a name, because of the one reality there are three characteristics. Based on the three characteristics, three names are established. Names and characteristics are all Dharmadhatu, possessing all dharmas. Samadhi has no fixed characteristics, so it is called emptiness. Wisdom penetrates the pure Dharma, so there is no seeking. Abandoning the able and the object, so there is non-duality. 『若有菩薩下』 (If there is a Bodhisattva), the fourth part is freely adapting to the opportune time with skillful application. It is divided into two parts: first, raising the issue of opportune and inopportune times, and then further questions and answers. The answer clarifies the application of the three dharmas in opportune and inopportune times, which is the self-practice of the four Siddhanthas. Accepting pleasure etc. easily generates arrogance, it is appropriate to cultivate Samadhi, this is skillfully acting for others.
精進等起悔心宜修慧者。此巧修對治。二法平等宜修舍者。此巧修第一義。起煩惱宜讀誦六念者。此巧修世界。經云。修習三相以是因緣成無相涅槃。既言因緣即是巧修悉檀。以為因緣成大涅槃。又宜修于定即是有門。宜修于慧即是空門。宜修于舍即非空非有門。宜修十二部六念等即亦空亦有門。從四門因緣成大涅槃。復應巧作化他四悉。不能煩文修者須具(云云)。善男子若有菩薩修習下。第三修道力用文為二。初明感樂得涅槃。后明離苦轉障。初文又二。初明得涅槃。次論義。論義有兩番問答。初問躡修三法能得涅槃故問其相。文為二。初牒無十相名大涅槃。但因答竟。此旨已領未解其餘。更以十法為問。開善取此諸結火滅名為滅度。以翻涅槃。莊嚴取離諸覺觀名為涅槃。以彈開善云。子縛盡名滅度。果縛盡名涅槃。云何取子縛之文。翻涅槃之果。開善救云。具存外國子果縛盡俱名解脫。有餘無餘二滅俱名滅度。而出經者巧互其詞。以子縛盡存此音為滅度。果縛盡存彼音為解脫。然此中十答。皆答涅槃之圓德。兩師各執一句而起于爭。此是因於解義而起煩惱。又同觸象(云云)。師子吼下。師子吼重問。已聞十義未知修者。為修幾法得涅槃耶。次佛言下佛答。答意者。向之十法但是涅槃果。果之異耳。若欲修行復
【現代漢語翻譯】 現代漢語譯本 對於因精進而生起後悔心的人，適宜修習智慧（prajna），這是巧妙地對治煩惱的方法。如果兩種法（例如止和觀）平等，適宜修習舍（upeksa，捨棄），這是巧妙地修習第一義諦。如果生起煩惱，適宜讀誦六念（sad-anussati），這是巧妙地修習世間法。經典上說：『修習三相，以這些因緣成就無相涅槃（nirvana）。』既然說是因緣，那就是巧妙地修習悉檀（siddhanta，成就）。以這些因緣成就大涅槃。又適宜修習于定（samadhi），這就是有門。適宜修習于慧，這就是空門。適宜修習于舍，這就是非空非有門。適宜修習十二部經和六念等，這就是亦空亦有門。從這四門因緣成就大涅槃。還應巧妙地運用化他四悉檀（catuh-siddhanta）。不能詳細說明，修習的人必須具備（這些知識）。善男子，如果有菩薩修習以下內容，第三部分是修道力用，分為兩部分。首先說明感得快樂，獲得涅槃，然後說明脫離痛苦，轉化障礙。第一部分又分為兩部分。首先說明獲得涅槃，其次是討論義理。討論義理有兩番問答。最初的提問是基於修習三種法就能獲得涅槃，所以詢問涅槃的相狀。分為兩部分。首先是陳述沒有十種相狀，名為大涅槃，只是因為提問而回答。這個主旨已經領會，但未理解其餘內容，所以再次以十種法來提問。開善法師認為諸結火熄滅名為滅度（nirvana），以此來翻譯涅槃。莊嚴法師認為遠離諸覺觀名為涅槃，以此來反駁開善法師說：『子縛（因的束縛）斷盡名為滅度，果縛（果報的束縛）斷盡名為涅槃。』怎麼能用子縛的文字來翻譯涅槃的果報呢？開善法師辯解說：『在外國，子縛和果縛斷盡都叫做解脫（vimoksa）。有餘涅槃和無餘涅槃兩種滅都叫做滅度。』而出經的人巧妙地互換了這些詞語，用子縛斷盡來表示滅度，用果縛斷盡來表示解脫。然而，這其中的十個回答，都是回答涅槃的圓滿功德。兩位法師各自執著一句而引起爭論，這是因為理解義理而生起煩惱，就像盲人摸像一樣。師子吼菩薩再次提問，已經聽聞了十種義理，但不知道修習者修習幾種法才能獲得涅槃。接下來佛陀回答，回答的意思是，之前的十種法只是涅槃的果報，果報的差異而已。如果想要修行，還要...
【English Translation】 English version For those who develop regret after diligence, it is appropriate to cultivate wisdom (prajna); this is a skillful way to counteract afflictions. If two dharmas (e.g., cessation and contemplation) are equal, it is appropriate to cultivate equanimity (upeksa, abandonment); this is a skillful way to cultivate the ultimate truth. If afflictions arise, it is appropriate to recite the six recollections (sad-anussati); this is a skillful way to cultivate worldly dharmas. The sutra says: 'Cultivating the three characteristics, through these causes and conditions, one achieves non-characteristic nirvana (nirvana).' Since it is said to be causes and conditions, it is a skillful cultivation of siddhanta (siddhanta, accomplishment). Through these causes and conditions, one achieves great nirvana. Furthermore, it is appropriate to cultivate samadhi (samadhi), which is the gate of existence. It is appropriate to cultivate wisdom, which is the gate of emptiness. It is appropriate to cultivate equanimity, which is the gate of neither emptiness nor existence. It is appropriate to cultivate the twelve divisions of scriptures and the six recollections, which is the gate of both emptiness and existence. From these four gates of causes and conditions, one achieves great nirvana. One should also skillfully apply the four siddhantas (catuh-siddhanta) for transforming others. Those who cannot elaborate must possess (this knowledge). Good man, if a Bodhisattva cultivates the following, the third part is the power of cultivation, which is divided into two parts. First, it explains the feeling of joy and the attainment of nirvana, and then it explains the liberation from suffering and the transformation of obstacles. The first part is further divided into two parts. First, it explains the attainment of nirvana, and then it discusses the meaning. The discussion of meaning has two rounds of questions and answers. The initial question is based on the fact that cultivating the three dharmas can lead to nirvana, so it asks about the characteristics of nirvana. It is divided into two parts. First, it states that there are no ten characteristics, which is called great nirvana, simply because it is answering the question. This main point has been understood, but the rest has not been understood, so it asks again with ten dharmas. Dharma Master Kaisan believes that the extinguishing of the fire of all fetters is called extinction (nirvana), using this to translate nirvana. Dharma Master Zhuangyan believes that being away from all perceptions and observations is called nirvana, using this to refute Dharma Master Kaisan, saying: 'The exhaustion of the bondage of the seed (the bondage of cause) is called extinction, and the exhaustion of the bondage of the fruit (the bondage of karmic retribution) is called nirvana.' How can the words of the bondage of the seed be used to translate the fruit of nirvana? Dharma Master Kaisan defended, saying: 'In foreign countries, the exhaustion of both the bondage of the seed and the bondage of the fruit are called liberation (vimoksa). Both nirvana with remainder and nirvana without remainder are called extinction.' And the person who compiled the sutra skillfully interchanged these terms, using the exhaustion of the bondage of the seed to represent extinction, and using the exhaustion of the bondage of the fruit to represent liberation. However, these ten answers all answer the complete virtues of nirvana. The two Dharma Masters each clung to one sentence and started an argument, which is because of understanding the meaning and giving rise to afflictions, just like the blind men touching the elephant. Bodhisattva Simhanada asked again, having heard the ten meanings, but not knowing how many dharmas the cultivator must cultivate to attain nirvana. Next, the Buddha answered, the meaning of the answer is that the previous ten dharmas are only the fruits of nirvana, the differences in the fruits. If you want to cultivate, you must also...
具十法。于中三。標釋結。師子吼言如佛先告下。第二明離苦轉障又二。先明所轉之業障。次明能轉之治道。初有二番問答。初番明業不定故障可轉。次明業不定故道可修。初問答為二。先問善業。次問惡業。初問善業為五。一明無窮。二明必定。三重無窮。四重必定。五舉況結問。初又三。一語端。二領旨。三結問。初告純陀者此欲設問之由。漸如佛下領旨。施畜生百倍闡提千倍者。畜生前因惡今報卑。闡提取前因善。今報勝故有百千之殊。上文殺畜生得下罪。殺闡提無罪。此復云何。答畜無斷善謗法之愆。闡提有此之失。純陀大士下結問。次世尊經中復說下。問必定又二。先領次正問純陀心重而因勝。此業決定何得成佛。三世尊經中說下重明無窮。四世尊經中說下重明必定。五又阿尼樓馱下舉況結問。次世尊若善果下。第二舉四人惡業無窮云何能得菩提。佛言下答又為二。一讚問。二答。答又二。初緣起。次正答。初嘆業力深是答問緣起。然佛十力亦無優降特是。宜爾。又業輕重定不定等難知。餘人不解故稱為大。有諸眾生下。正答又四。一開權。二顯實。三釋權。四釋實。初開權者。為不信人唱言決定。一切作業下。第二顯實。業法不同有輕有重有定有不定。安得一向決定。或有人下釋權。只緣邪者不信為其定
【現代漢語翻譯】 現代漢語譯本 具足十法，其中分為三部分：標示、解釋和總結。如佛陀先前告知須達（Suddha，人名）那樣作獅子吼（simhanāda，佛陀說法時無所畏懼的聲音）。 第二部分闡明如何離苦轉障，又分為兩部分：首先闡明所要轉變的業障，其次闡明能夠轉變的修行方法。最初有兩輪問答。第一輪闡明業力並非固定不變，所以業障可以轉變。第二輪闡明業力並非固定不變，所以道可以修習。最初的問答分為兩部分：先問善業，再問惡業。最初問善業又分為五個方面：一、闡明無窮盡；二、闡明必定性；三、再次闡明無窮盡；四、再次闡明必定性；五、舉例總結提問。最初的闡明無窮盡又分為三個方面：一、開啟話題；二、領會旨意；三、總結提問。最初的『告知純陀』，是爲了引出提問的緣由。『逐漸如佛』是領會旨意。『佈施給畜生有百倍的功德，佈施給一闡提（icchantika，斷善根的人）有千倍的功德』，是因為畜生前世的因是惡的，所以今生的果報卑賤；一闡提前世的因是善的，所以今生的果報殊勝，因此有百倍千倍的差別。上文說殺害畜生會得到下等的罪過，殺害一闡提沒有罪過，這又是為什麼呢？回答是，畜生沒有斷絕善根和誹謗佛法的過錯，而一闡提有這些過失。『純陀大士』是總結提問。 其次，『世尊在經中又說』，提問必定性，又分為兩部分：先領會，然後正式提問。純陀的心念深重，所以因果殊勝，這種業力是決定的，為什麼還能成佛呢？ 第三，『世尊在經中說』，再次闡明無窮盡。 第四，『世尊在經中說』，再次闡明必定性。 第五，『又阿尼樓馱（Aniruddha，佛陀的十大弟子之一）』，舉例總結提問。 其次，『世尊，如果善果』，第二部分舉出四個人作惡業無窮盡，為什麼能夠獲得菩提？ 佛陀回答，又分為兩部分：一、讚歎提問；二、回答。回答又分為兩部分：首先是緣起，其次是正式回答。最初讚歎業力深重，是回答提問的緣起。然而佛陀的十力（dasabala，佛陀的十種力量）並沒有優劣高下之分，只是適宜如此。而且業力的輕重、是否固定等難以知曉，其他人不理解，所以稱之為『大』。 『有諸眾生』，正式回答，又分為四個方面：一、開方便之門；二、顯真實之義；三、解釋方便之門；四、解釋真實之義。最初的開方便之門，是爲了不相信的人宣稱業力是決定的。『一切作業』，第二部分顯真實之義，業的法則不同，有輕有重，有固定有不固定，怎麼能一概而論地認為是決定的呢？『或有人』，解釋方便之門，只是因為邪見者不相信，才說業力是決定的。
【English Translation】 English version Possessing ten dharmas, among which there are three parts: indication, explanation, and conclusion. Like the lion's roar (simhanāda, the fearless voice of the Buddha when teaching the Dharma) as the Buddha previously told Suddha (name of a person). The second part explains how to leave suffering and transform obstacles, and is further divided into two parts: first, it explains the karmic obstacles to be transformed; second, it explains the methods of practice that can transform them. Initially, there are two rounds of questions and answers. The first round explains that karmic forces are not fixed, so karmic obstacles can be transformed. The second round explains that karmic forces are not fixed, so the path can be cultivated. The initial question and answer is divided into two parts: first, ask about good karma; then ask about bad karma. The initial question about good karma is further divided into five aspects: 1. Explaining infinity; 2. Explaining certainty; 3. Explaining infinity again; 4. Explaining certainty again; 5. Giving examples to conclude the question. The initial explanation of infinity is further divided into three aspects: 1. Opening the topic; 2. Understanding the meaning; 3. Concluding the question. The initial 'telling Suddha' is to introduce the reason for asking the question. 'Gradually like the Buddha' is understanding the meaning. 'Giving to animals has a hundredfold merit, giving to an icchantika (a person who has severed their roots of goodness) has a thousandfold merit' because the cause of animals in the previous life was evil, so the retribution in this life is humble; the cause of an icchantika in the previous life was good, so the retribution in this life is superior, therefore there is a difference of a hundredfold or a thousandfold. The previous text said that killing animals would result in lower sins, and killing an icchantika would not be sinful, so why is this? The answer is that animals do not have the fault of severing good roots and slandering the Dharma, while icchantikas have these faults. 'The great knight Suddha' is concluding the question. Secondly, 'The World Honored One said again in the sutra', asking about certainty, which is further divided into two parts: first, understanding; then, formally asking. Suddha's thoughts are profound, so the cause and effect are superior. This karma is determined, so why can he still become a Buddha? Thirdly, 'The World Honored One said in the sutra', explaining infinity again. Fourthly, 'The World Honored One said in the sutra', explaining certainty again. Fifthly, 'Also Aniruddha (one of the Buddha's ten great disciples)', giving examples to conclude the question. Secondly, 'World Honored One, if the good fruit', the second part cites four people who have done endless evil karma, why can they attain Bodhi? The Buddha answered, which is further divided into two parts: 1. Praising the question; 2. Answering. The answer is further divided into two parts: first, the origin; second, the formal answer. The initial praise of the depth of karmic force is the origin of answering the question. However, the ten powers (dasabala, the ten powers of the Buddha) of the Buddha do not have superiority or inferiority, it is just appropriate. Moreover, the lightness or heaviness of karma, whether it is fixed or not, is difficult to know, and others do not understand, so it is called 'great'. 'There are sentient beings', formally answering, which is further divided into four aspects: 1. Opening the door of expediency; 2. Revealing the true meaning; 3. Explaining the door of expediency; 4. Explaining the true meaning. The initial opening of the door of expediency is to declare that karmic force is determined for those who do not believe. 'All actions', the second part reveals the true meaning, the laws of karma are different, some are light, some are heavy, some are fixed, some are not fixed, how can they be considered determined in general? 'Or someone', explaining the door of expediency, it is only because those with wrong views do not believe that karmic force is said to be determined.
說。或重業下釋實又二。先出愚智二人。從一切眾生下。二雙。出二轉。智轉重為輕定為不定。愚轉輕為重不定為定。若如是下。第二番問答。明業不定可得修道。問意有兩。一以惡業不定。何用梵行求于涅槃。二以善業不定故。亦何用梵行求于涅槃。佛答此問。其文甚廣。所破疑惑處多故不可不委。若不曉此一切行不成。是故此文。文相稍長。文為四。一正明業不定故修道。二明業定有多過。三雙明業定不定。四結不定故修道。初又二。先明不定。次善惡相奪。初又二。先若定者不勞修道。二以不定可得修道。若能遠離下。明善惡相奪。以惡不定故可得為善。善不定故可得為惡。若一切業定得果下。二明定則多過又二。初明定則無修道。次明定故則有多過。就初又二。前略次廣。略中二。初明若定則不須修道。次明若不修道則無解脫。若一切業下。二明廣說亦二。先廣明定則不須修。次若人遠離下。廣明若不修則無解脫期。善男子一切業定下。是第二明業定多有過又二。初明業定過。次明人時定過。前文又二。初正明有過則應一作善惡業。永受善惡永無息期。次業果若爾下。結無修道。人作人受下。第二明人時定過又二。初正明過。次結不須修道。前又二。初明人定之過。業若定者。人天六道貴賤好醜。永應常爾。
【現代漢語翻譯】 現代漢語譯本： 說：或者是因為深重的業力導致了對實相的錯誤理解，這可以分為兩種情況。首先是愚人和智者兩種人。從『一切眾生』開始，分為兩對，闡述了兩種轉變。智者可以將重業轉為輕業，將定業轉為不定業。愚人則會將輕業轉為重業，將不定業轉為定業。『若如是下』，這是第二番問答，闡明了業力是不確定的，因此可以通過修行來證得解脫之道。提問的意圖有兩個：一是如果惡業是不確定的，那麼為何還要通過梵行來尋求涅槃？二是如果善業也是不確定的，那麼又為何要通過梵行來尋求涅槃？佛陀對此問題的回答非常廣泛，因為需要破除的疑惑很多，所以必須詳細解釋。如果不明白這一點，一切修行都無法成就。因此，這段經文稍長，可以分為四個部分：一是正面闡明因為業力不確定，所以要修行；二是闡明業力如果是確定的，會有很多過失；三是同時闡明業力既有確定性也有不確定性；四是總結因為業力不確定，所以要修行。第一部分又分為兩個部分：首先闡明業力是不確定的；其次闡明善惡可以相互轉化。第一部分又分為兩個部分：首先闡明如果業力是確定的，就不需要修行；其次闡明因為業力是不確定的，所以可以通過修行。『若能遠離下』，闡明善惡可以相互轉化，因為惡業是不確定的，所以可以轉化為善業；善業也是不確定的，所以可以轉化為惡業。『若一切業定得果下』，第二部分闡明如果業力是確定的，就會有很多過失，又分為兩個部分：首先闡明如果是確定的，就沒有修行的必要；其次闡明如果是確定的，就會有很多過失。第一部分又分為兩個部分：前面是簡略的闡述，後面是詳細的闡述。簡略的闡述分為兩個部分：首先闡明如果業力是確定的，就不需要修行；其次闡明如果不修行，就沒有解脫的可能。『若一切業下』，第二部分是詳細的闡述，也分為兩個部分：首先詳細闡明如果是確定的，就不需要修行；其次『若人遠離下』，詳細闡明如果不修行，就沒有解脫的希望。『善男子一切業定下』，這是第二部分，闡明業力如果是確定的，就會有很多過失，又分為兩個部分：首先闡明業力如果是確定的，就會有過失；其次闡明時間和人的因素如果是確定的，就會有過失。前面的部分又分為兩個部分：首先正面闡明有過失，那麼就應該只造作善業或惡業，永遠承受善報或惡報，永遠沒有停止的時候；其次『業果若爾下』，總結說這樣就沒有修行的必要。『人作人受下』，第二部分闡明人和時間的因素如果是確定的，就會有過失，又分為兩個部分：首先正面闡明有過失；其次總結說不需要修行。前面的部分又分為兩個部分：首先闡明人的因素如果是確定的，就會有過失。『業若定者』，如果業力是確定的，那麼人天六道眾生的貴賤好醜，就應該永遠是這樣。
【English Translation】 English version: It is said that misinterpreting reality can stem from heavy karma, which can be divided into two scenarios. First, consider the two types of people: the foolish and the wise. Starting with 'all sentient beings,' there are two pairs illustrating two transformations. The wise can transform heavy karma into light karma, and fixed karma into unfixed karma. The foolish, however, can turn light karma into heavy karma, and unfixed karma into fixed karma. 'If so,' this is the second set of questions and answers, clarifying that karma is not fixed, and therefore liberation can be attained through practice. There are two intentions behind the questions: first, if bad karma is not fixed, why seek Nirvana through Brahmacharya (梵行, pure conduct)? Second, if good karma is also not fixed, then why seek Nirvana through Brahmacharya? The Buddha's answer to this question is very extensive because there are many doubts to dispel, so it must be explained in detail. If this is not understood, all practices will fail. Therefore, this passage is a bit long and can be divided into four parts: first, it positively clarifies that because karma is not fixed, one must practice; second, it clarifies that if karma is fixed, there will be many faults; third, it simultaneously clarifies that karma has both fixed and unfixed aspects; fourth, it concludes that because karma is not fixed, one must practice. The first part is further divided into two parts: first, it clarifies that karma is not fixed; second, it clarifies that good and evil can transform each other. The first part is further divided into two parts: first, it clarifies that if karma is fixed, there is no need to practice; second, it clarifies that because karma is not fixed, one can practice. 'If one can stay away,' it clarifies that good and evil can transform each other, because bad karma is not fixed, so it can be transformed into good karma; good karma is also not fixed, so it can be transformed into bad karma. 'If all karma is certain to bear fruit,' the second part clarifies that if karma is fixed, there will be many faults, which is further divided into two parts: first, it clarifies that if it is fixed, there is no need to practice; second, it clarifies that if it is fixed, there will be many faults. The first part is further divided into two parts: the front is a brief explanation, and the back is a detailed explanation. The brief explanation is divided into two parts: first, it clarifies that if karma is fixed, there is no need to practice; second, it clarifies that if one does not practice, there is no possibility of liberation. 'If all karma,' the second part is a detailed explanation, which is also divided into two parts: first, it explains in detail that if it is fixed, there is no need to practice; second, 'If one stays away,' it explains in detail that if one does not practice, there is no hope of liberation. 'Good man, all karma is fixed,' this is the second part, clarifying that if karma is fixed, there will be many faults, which is further divided into two parts: first, it clarifies that if karma is fixed, there will be faults; second, it clarifies that if the factors of time and person are fixed, there will be faults. The previous part is further divided into two parts: first, it positively clarifies that there are faults, then one should only create good or bad karma, forever endure good or bad retribution, and there will never be a time to stop; second, 'If the karmic result is so,' it concludes that there is no need to practice. 'People act and people receive,' the second part clarifies that if the factors of person and time are fixed, there will be faults, which is further divided into two parts: first, it positively clarifies that there are faults; second, it concludes that there is no need to practice. The previous part is further divided into two parts: first, it clarifies that if the factor of person is fixed, there will be faults. 'If karma is fixed,' if karma is fixed, then the nobility, baseness, goodness, and ugliness of beings in the six realms (人天六道, the six realms of existence) should always be the same.
不可改動。小時作業下。二明時定之過。小時作業還小時受。壯老亦爾。次業若無失下。結無修道。善男子業有二種下。第三廣明業有定不定又二。初唱定不定兩章。次解釋。然業有四句。一報定時不定。二時定報不定。三俱定。四俱不定。今合為兩章。報定時不定時報俱定。同入定章門。時定報不定時報俱不定。同入不定章門。所以然者。正意皆據報定為正。定業有二下。第二釋章門又二。初釋定章門甚多。次釋不定章門極少。止十二字。初釋定門更為兩章。一報定時定。二報定時不定。緣合則受下即釋。先釋報定時不定。時不定者。于現生后三時應受。而不受者此永不受。必時不定。報定者。善惡報具唯待緣合。緣合即受無有毫差。若定心作下。第二釋俱定又三。一釋報定。二釋時定。三雙結。初文又三。一明定業。二還復不定三釋疑證轉。此初正明定。復有四事莊嚴。一信心。二歡喜。三發願。四供養。此據善業四事飾之。惡亦例爾。一信惡。二歡喜。三發願。四供養惡黨。以此嚴於惡智者。善根下。第二明此業復遇緣迴轉。還復不定又三。一智人轉重為輕。二愚人轉輕為重。三結是不定。菩薩無地獄業下。第三釋疑證轉。恐物情疑見諸聖人而生地獄。豈非業定。故今釋之。實無彼業但是願力而生其中。為度眾
{ "translations": [ "現代漢語譯本：", "不可改動。小時作業下。二明時定之過。小時作業還小時受。壯老亦爾。次業若無失下。結無修道。善男子業有二種下。第三廣明業有定不定又二。初唱定不定兩章。次解釋。然業有四句。一報定時不定。二時定報不定。三俱定。四俱不定。今合為兩章。報定時不定時報俱定。同入定章門。時定報不定時報俱不定。同入不定章門。所以然者。正意皆據報定為正。定業有二下。第二釋章門又二。初釋定章門甚多。次釋不定章門極少。止十二字。初釋定門更為兩章。一報定時定。二報定時不定。緣合則受下即釋。先釋報定時不定。時不定者。于現生后三時應受。而不受者此永不受。必時不定。報定者。善惡報具唯待緣合。緣合即受無有毫差。若定心作下。第二釋俱定又三。一釋報定。二釋時定。三雙結。初文又三。一明定業。二還復不定三釋疑證轉。此初正明定。復有四事莊嚴。一信心。二歡喜。三發願。四供養。此據善業四事飾之。惡亦例爾。一信惡。二歡喜。三發願。四供養惡黨。以此嚴於惡智者。善根下。第二明此業復遇緣迴轉。還復不定又三。一智人轉重為輕。二愚人轉輕為重。三結是不定。菩薩無地獄業下。第三釋疑證轉。恐物情疑見諸聖人而生地獄。豈非業定。故今釋之。實無彼業但是願力而生其中。為度眾生。", "不可更改。年幼時所造的業。二，闡明時間確定所造成的過失。年幼時所造的業，在年幼時承受；壯年和老年也是如此。其次，如果所造的業沒有缺失，那麼最終將無法修道。善男子，業有兩種。第三，廣泛闡明業有確定和不確定兩種情況。首先提出確定和不確定兩種章節，然後進行解釋。然而，業有四種情況：一是果報時間確定，但果報不確定；二是果報確定，但時間不確定；三是時間和果報都確定；四是時間和果報都不確定。現在將它們合併爲兩個章節。果報時間確定，果報不確定，以及時間和果報都確定，都歸入『定章門』。時間確定，果報不確定，以及時間和果報都不確定，都歸入『不定章門』。這樣做的原因是，主要著眼點在於果報的確定性。『定業』有兩種。第二，解釋章節，又分為兩個部分。首先解釋『定章門』，內容很多；其次解釋『不定章門』，內容極少，只有十二個字。首先解釋『定門』，又分為兩個章節：一是果報時間都確定；二是果報確定，但時間不確定。『緣合則受』以下即是解釋。首先解釋果報確定但時間不確定。時間不確定是指，在現世之後的三個時期應該承受果報，但如果沒有承受，那麼就永遠不會承受，一定是時間不確定。果報確定是指，善惡的果報都具備，只等待因緣聚合。因緣聚合就會承受果報，沒有絲毫差錯。『若定心作』以下。第二，解釋『俱定』，又分為三個部分：一是解釋果報確定；二是解釋時間確定；三是雙重總結。第一部分又分為三個方面：一是闡明確定的業；二是說明又會轉為不確定；三是解釋疑惑並加以證明和轉化。這是最初正確地闡明確定性。又有四件事來莊嚴它：一是信心；二是歡喜；三是發願；四是供養。這是根據善業的四件事來修飾它。惡業也是如此：一是相信惡；二是歡喜；三是發願；四是供養惡黨。用這些來嚴飾愚昧的人。『善根』以下。第二，闡明這種業又會遇到因緣而回轉，又會變得不確定，又分為三個方面：一是智者將重業轉為輕業；二是愚人將輕業轉為重業；三是總結為不確定。『菩薩無地獄業』以下。第三，解釋疑惑並加以證明和轉化。恐怕人們懷疑看到聖人也墮入地獄，難道不是業力已定嗎？所以現在解釋說，實際上沒有那樣的業，只是因為願力而生在那裡，爲了度化眾生。", "english_translations": [ "English version:", "Unchangeable. Under the heading of 'Minor Deeds'. Secondly, elucidating the faults of fixed timing. Minor deeds are repaid in minor years; the same applies to adulthood and old age. Furthermore, if the deeds performed are without fault, then ultimately there will be no path to cultivation. Good men, there are two types of karma. Thirdly, extensively explaining that karma has both fixed and unfixed aspects, again in two parts. First, presenting the chapters on fixed and unfixed karma, then explaining them. However, karma has four possibilities: first, the retribution is fixed in time but unfixed in result; second, the result is fixed but the time is unfixed; third, both are fixed; fourth, neither is fixed. Now, these are combined into two chapters. Retribution fixed in time, retribution unfixed, and both time and retribution fixed, all fall under the 'Chapter of Fixed Karma'. Time fixed but retribution unfixed, and both time and retribution unfixed, fall under the 'Chapter of Unfixed Karma'. The reason for this is that the main focus is on the fixedness of retribution. 'Fixed Karma' has two aspects. Secondly, explaining the chapters, again in two parts. First, explaining the 'Chapter of Fixed Karma' in great detail; second, explaining the 'Chapter of Unfixed Karma' very briefly, in only twelve words. First, explaining the 'Fixed Karma' chapter, further divided into two sections: first, both retribution and time are fixed; second, retribution is fixed but time is unfixed. 'When conditions meet, it is received' - the following explains this. First, explaining retribution fixed but time unfixed. Time unfixed means that it should be received in the three periods after the present life, but if it is not received, then it will never be received; the time must be unfixed. Retribution fixed means that both good and bad retributions are complete, only awaiting the convergence of conditions. When conditions converge, the retribution will be received without the slightest deviation. 'If a fixed mind acts' - the following. Secondly, explaining 'Both Fixed', again in three parts: first, explaining fixed retribution; second, explaining fixed time; third, a double conclusion. The first part is again divided into three aspects: first, elucidating fixed karma; second, explaining how it can revert to unfixed; third, explaining doubts and providing proof and transformation. This is the initial correct elucidation of fixedness. Furthermore, there are four things that adorn it: first, faith (xin xin); second, joy (huan xi); third, making vows (fa yuan); fourth, making offerings (gong yang). This is based on the four things that adorn good karma. The same applies to evil karma: first, believing in evil; second, rejoicing; third, making vows; fourth, making offerings to evil companions. These are used to adorn the ignorant. 'Good roots' - the following. Secondly, explaining that this karma can again encounter conditions and revert, becoming unfixed again, again divided into three aspects: first, the wise transform heavy karma into light karma; second, the foolish transform light karma into heavy karma; third, concluding that it is unfixed. 'Bodhisattvas have no hell karma' - the following. Thirdly, explaining doubts and providing proof and transformation. Fearing that people might doubt seeing even sages fall into hell, isn't that fixed karma? Therefore, it is now explained that there is actually no such karma, but they are born there due to the power of their vows, in order to liberate sentient beings." ] }
生故。結云。非現生后受是果報。所言證轉者。前文雖言愚智轉業未見其證。今明聖人入惡化物。若業不轉則在彼無益。既其有益當知可轉。其中又二。初略次廣。我念往昔與提婆下。第二釋時定又二。先釋現報。次雙結生后。現報又二。前明為調達所弊是現事。次為迦羅富所弊。小般若云歌利。賢愚經云迦利。釋論云迦梨。同是一人。梵音不同。忍辱名戒者。次第六度相攝。皆不言忍是戒。今云忍名為戒者。何也。此是戒忍更互相成。忍若內明戒亦外凈。于忍只是忍于殺盜淫妄。戒只防此。是故忍有成戒之力。故言忍名為戒。今明忍為法界具一切法。不能具說。且舉一端。故言忍名為戒。說文云。劓者割鼻刖者斷足。善業生報后報下。第二雙結兩報。菩薩得菩提下。第三雙結報時兩定又二。初雙結。次偏結時。初文者。闡提犯五逆。惡業雖不可現報。復不得受后報。應生報此時報定。文云。得菩提時一切諸業悉得現報者。此時菩薩斷一切惑無生后報。唯一生在即得佛果故云得現報。又解。若以一生之言。同於分段則不名現報。以增一品智斷名為一生。故雖一生仍名現報。一云。只法身佛有此現報。二云。是跡身佛有此現報。即指應身。若業定得現世報下。第二偏結時。定正為時定。故只得現報不得生后。又修三十二
【現代漢語翻譯】 現代漢語譯本 因為有生。結語說，並非現在生後世才承受果報。所說的『證轉』，前面雖然說愚人和智者轉變業力，但沒有見到證據。現在說明聖人進入惡劣的環境教化眾生，如果業力不能轉變，那麼聖人在那裡就沒有益處。既然有益處，應當知道業力是可以轉變的。其中又分為兩部分，先是簡略的，然後是詳細的。『我念往昔與提婆』以下是詳細的解釋。解釋時間又分為兩部分，先解釋現世報，然後雙重總結生後世報。現世報又分為兩部分，先說明被提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）所害是現在發生的事，其次是被迦羅富（Kalabu，一位國王）所害。《小般若經》中說是歌利，《賢愚經》中說是迦利，《釋論》中說是迦梨，都是同一個人，只是梵語發音不同。 『忍辱名戒』，其次是六度（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、般若）相互攝持，都沒有說忍是戒。現在說忍名為戒，是什麼原因呢？這是戒和忍互相成就。忍如果內心光明，戒也就外在清凈。忍只是忍于殺盜淫妄，戒也只是防止這些。所以忍有成就戒的力量，所以說忍名為戒。現在說明忍為法界，具足一切法，不能全部說出，姑且舉一個例子，所以說忍名為戒。《說文解字》說，劓（yì）是割掉鼻子，刖（yuè）是砍斷腳。 『善業生報后報』以下，第二是雙重總結兩類果報。『菩薩得菩提』以下，第三是雙重總結果報的時間和確定性，又分為兩部分，先是雙重總結，然後是偏重總結時間。第一部分，闡提（Icchantika，斷善根的人）犯五逆罪（Five Rebellious Acts，殺父、殺母、殺阿羅漢、破僧、出佛身血），惡業雖然不可能現世報，又不可能承受後世報，應該承受來世報，此時果報的時間是確定的。經文說，『得菩提時一切諸業悉得現報』，這是說菩薩斷除一切迷惑，沒有來世的果報，只有一生存在，立即就能得到佛果，所以說得到現世報。又一種解釋，如果用一生的說法，等同於分段生死，就不叫現世報了。用增加一品智慧斷除煩惱稱為一生，所以雖然是一生，仍然稱為現世報。一種說法是，只有法身佛才有這種現世報。另一種說法是，是跡身佛才有這種現世報，就是指應身佛。『若業定得現世報』以下，第二是偏重總結時間，確定正是現世報的時間，所以只能得到現世報，不能得到來世報。又修三十二相（Thirty-two marks of a Great Man）。
【English Translation】 English version Because of birth. The conclusion states that it is not only in the present life or after life that one receives karmic retribution. Regarding the 'evidence of transformation' mentioned, although it was previously stated that the foolish and the wise transform karma, no evidence was seen. Now, it is explained that sages enter evil environments to teach sentient beings; if karma cannot be transformed, then the sages would be of no benefit there. Since there is benefit, it should be known that karma can be transformed. This is divided into two parts, first brief, then detailed. 'I remember in the past with Devadatta' below is the detailed explanation. Explaining time is also divided into two parts, first explaining present retribution, then doubly concluding birth and future retribution. Present retribution is also divided into two parts, first explaining that being harmed by Devadatta (佛陀的堂兄弟，常與佛作對) is a present occurrence, and second, being harmed by Kalabu (一位國王). The Smaller Prajñāpāramitā Sūtra says it is Kali, the Sūtra of the Wise and Foolish says it is Kali, and the Treatise says it is Kali; they are all the same person, just with different Sanskrit pronunciations. 'Patience is called precept,' next is the mutual inclusion of the Six Pāramitās (佈施、持戒、忍辱、精進、禪定、般若), none of which say that patience is precept. Now it is said that patience is called precept, what is the reason? This is because precept and patience mutually accomplish each other. If patience is bright internally, then precept is also pure externally. Patience is only patient with killing, stealing, sexual misconduct, and lying; precept also only prevents these. Therefore, patience has the power to accomplish precept, so it is said that patience is called precept. Now it is explained that patience is the Dharmadhātu, complete with all dharmas, which cannot all be spoken of; let's just give one example, so it is said that patience is called precept. Shuowen Jiezi says that 劓 (yì) means to cut off the nose, and 刖 (yuè) means to cut off the feet. 'Good karma, birth retribution, future retribution' below, the second is the double conclusion of the two types of retribution. 'When the Bodhisattva attains Bodhi' below, the third is the double conclusion of the time and certainty of retribution, which is divided into two parts, first the double conclusion, then the emphasis on concluding time. In the first part, an Icchantika (斷善根的人) commits the Five Rebellious Acts (殺父、殺母、殺阿羅漢、破僧、出佛身血), and although evil karma cannot have present retribution, nor can it receive future retribution, it should receive retribution in the next life, at which time the time of retribution is certain. The sutra says, 'When attaining Bodhi, all karmas are received as present retribution,' which means that the Bodhisattva cuts off all delusions and has no future retribution, only one life remains, and immediately attains Buddhahood, so it is said to receive present retribution. Another explanation is that if the term 'one life' is equivalent to segmented birth and death, it is not called present retribution. Increasing one grade of wisdom and cutting off afflictions is called one life, so although it is one life, it is still called present retribution. One view is that only the Dharmakāya Buddha has this present retribution. Another view is that the Nirmāṇakāya Buddha has this present retribution, which refers to the manifested body Buddha. 'If karma is certain to receive present retribution' below, the second is the emphasis on concluding time, determining that it is precisely the time of present retribution, so one can only receive present retribution and cannot receive future retribution. Also cultivate the Thirty-two Marks of a Great Man (Thirty-two marks of a Great Man).
相業不得現報者。以此業難成必為佛因故都無現報。若業不得三種下十二字。即釋不定章門。對前可知故不廣說。若言諸業定得下。第四結成不定故有修道又二。初結定則為失。次一切眾生下。結不定為得。有二種人下。第二明能轉障治道又三。初轉障人。次轉障行。三明轉相。初人又二。先法說。次舉十二譬。初后二譬有合。中十無合。中十譬中第九譬云。無副軸者二說。一云。乘車遠行須儲軸為副擬備折傷。如天子御車有副牛代倦。二解云。此字誤應是輻軸。若欲乘車須此輻軸。師子吼言下。第二明轉障之行。有問有答。初問中二。先領旨。次正問。問意。何等輕業重受。何等重業輕受。佛答又三。先出愚智二人輕重不定。次舉六複次。次以十四善男子譬說及多雜喻。初文又二。初出人。次法說廣明其相。云身戒心慧者。合束為言只是戒慧二事。若然修此戒慧能令重業為輕。無此二事令輕為重。離而為語。故云修身修戒修心修慧。身是七支。戒防意地。修心靜攝。修慧者是般若。七種凈戒者。即七支戒。不修心謂不修三種相。即是入住出三相。又不能觀生住滅三相無生無住無滅。不修慧者謂不修梵行。梵行中具三法以慧為正。次六複次者。第一可見。第二文中身數者。五陰五根四大等數。下戒者即雞狗牛雉等戒。
又言為天五欲而持戒者。即是下戒。邊戒者。河西云。外道五戒非佛法內。內方名中故名曰邊。或言窮惡欲邊。持樂戒者即是窮於樂邊。持苦戒者即窮於苦邊。餘四如文。十四善男子中。第二云。火天者。火是天口。若供養之無燒魚肉煙氣至天。天得此氣故是天口。又外道事火以火為師。又用此火供養于師。以尊師故呼火為天口。最後雜喻中。云兜羅茸者楊華。身者八尺。相者五包也。因者飯食等也。果者過去五戒感身為果。聚者色陰聚也。身一者總彼假實合成一身。身二者四大和合所得。此身自身。他者彼身。又此身者業力所得。他身者即遺體。身滅者唸唸不住。身等者有人觀身與虛空等。又言六道各有身故言等。身修即所修之法。修者能修之人還是人法。后戒慧例應可解。師子吼言是人下。第三明業轉之相二番問答。初問云何轉輕為重。后問云何轉重為輕。答如文。
師子吼品之六
起卷第四勸修文為二。一舉法勸。二舉人勸。初舉法中先問次答。問為三。一問佛性力故應同得涅槃。那有六道差別。二問既有佛性應自得菩提何用修道。三問既有佛性即能吸得菩提。初問先領旨。次作問如文。世尊下第二問又四。一領經。二作譬。三合。四結難如文。若一闡提下。第三問又為三。法譬合如文。次佛答為
【現代漢語翻譯】 現代漢語譯本：又有人爲了天界的五種慾望而持戒，這屬於下等的戒律。所謂的『邊戒』，河西（地名，此處指河西地區的某種說法）解釋說：『外道的五戒不屬於佛法之內，佛法內部才被稱為『中』，所以外道的戒律被稱為『邊』。』或者說，窮盡于追求惡欲的邊緣，持樂戒的人就是窮盡于享樂的邊緣，持苦戒的人就是窮盡于受苦的邊緣。其餘四種情況可以參照原文理解。在『十四善男子』中，第二種是『火天』，火是天的口。如果供養時沒有燒烤魚肉的煙氣到達天上，天就能夠得到這種氣，所以說火是天的口。另外，外道崇拜火，把火當作老師，又用這火來供養老師，因為尊敬老師的緣故，稱火為『天口』。最後在雜喻中說，『兜羅茸』指的是楊樹的花絮，『身』指的是八尺之軀，『相』指的是五蘊聚合，『因』指的是飯食等，『果』指的是過去持五戒所感得的身體作為果報，『聚』指的是色陰的聚集。『身一』指的是將虛假的和真實的聚合在一起成為一個身體，『身二』指的是四大（地、水、火、風）和合而成的身體。『此身』指的是自身，『他者』指的是他人的身體。或者說，『此身』指的是業力所感得的身體，『他身』指的是遺體。『身滅』指的是念念不住（身體時刻都在變化）。『身等』指的是有人觀察身體與虛空相等。又說六道眾生各有身體，所以說『等』。『身修』指的是所修的法，『修者』指的是能修的人，還是人和法。後面的戒和慧可以依此類推來理解。『師子吼』說的是這種人是下等人。第三部分闡明業力轉變的相狀，分為兩番問答。最初的問題是『如何將輕的業轉為重的業』，後面的問題是『如何將重的業轉為輕的業』，答案都在原文中。 《師子吼品》之六 開始的第四卷，勸修的文字分為兩部分：一是舉出法來勸勉，二是舉出人來勸勉。首先舉出法的部分，先提出問題，然後回答。問題分為三個：一是問既然佛性具有力量，應該都能一同證得涅槃，為什麼會有六道的差別？二是問既然有佛性，應該自己就能證得菩提，為什麼還要修道？三是問既然有佛性，就能自然而然地獲得菩提，最初的問題先領會主旨，然後提出問題，如原文所示。『世尊』之後是第二個問題，又分為四個部分：一是領會經文，二是作比喻，三是合起來說，四是總結難點，如原文所示。『若一闡提』之後是第三個問題，又分為三個部分：法、比喻、合起來說，如原文所示。接下來是佛的回答。
【English Translation】 English version: Furthermore, those who observe precepts for the sake of the five desires of the heavens are practicing inferior precepts. As for 'border precepts,' the Hexi region (a place name, referring to a certain saying in the Hexi region) explains: 'The five precepts of non-Buddhists are not within the Dharma of Buddhism; only within Buddhism is called 'middle,' so the precepts of non-Buddhists are called 'border'.' Or it can be said that they exhaust themselves at the edge of pursuing evil desires. Those who uphold the precepts of pleasure exhaust themselves at the edge of enjoying pleasure, and those who uphold the precepts of suffering exhaust themselves at the edge of suffering. The remaining four situations can be understood by referring to the original text. Among the 'Fourteen Good Men,' the second is 'Fire Heaven' (Huo Tian). Fire is the mouth of the heavens. If the smoke from burning fish and meat does not reach the heavens during offerings, the heavens can obtain this air, so it is said that fire is the mouth of the heavens. In addition, non-Buddhists worship fire, regard fire as a teacher, and use this fire to make offerings to the teacher. Because of respecting the teacher, they call fire 'the mouth of the heavens.' Finally, in the miscellaneous metaphors, it is said that 'cotton down' (Dou Luo Rong) refers to the catkins of the poplar tree, 'body' (Shen) refers to the eight-foot body, 'form' (Xiang) refers to the aggregation of the five skandhas, 'cause' (Yin) refers to food and drink, etc., 'fruit' (Guo) refers to the body obtained as a result of upholding the five precepts in the past, and 'aggregate' (Ju) refers to the aggregation of the form skandha. 'One body' (Shen Yi) refers to the aggregation of the false and the real into one body, 'two bodies' (Shen Er) refers to the body formed by the combination of the four elements (earth, water, fire, wind). 'This body' (Ci Shen) refers to one's own body, 'the other' (Ta Zhe) refers to the body of others. Or it can be said that 'this body' refers to the body obtained through the power of karma, and 'the other body' refers to the remains. 'Body extinction' (Shen Mie) refers to the constant change of thoughts (the body is constantly changing). 'Body equality' (Shen Deng) refers to someone observing the body as equal to emptiness. It is also said that beings in the six realms each have a body, so it is said 'equality.' 'Body cultivation' (Shen Xiu) refers to the Dharma being cultivated, and 'the cultivator' (Xiu Zhe) refers to the person who can cultivate, which is still the person and the Dharma. The subsequent precepts and wisdom can be understood by analogy. 'Lion's Roar' (Shi Zi Hou) says that this kind of person is an inferior person. The third part elucidates the appearance of the transformation of karma, divided into two rounds of questions and answers. The initial question is 'How to transform light karma into heavy karma,' and the subsequent question is 'How to transform heavy karma into light karma,' and the answers are all in the original text. Chapter Six of 'Lion's Roar' Starting with the fourth scroll, the text of exhortation to cultivate is divided into two parts: first, exhortation by citing the Dharma, and second, exhortation by citing people. The first part, citing the Dharma, first raises questions and then answers them. The questions are divided into three: first, asking since Buddha-nature has power, everyone should be able to attain Nirvana together, why are there differences in the six realms? Second, asking since there is Buddha-nature, one should be able to attain Bodhi on one's own, why is it necessary to cultivate the path? Third, asking since there is Buddha-nature, one can naturally obtain Bodhi. The initial question first comprehends the main point, and then raises the question, as shown in the original text. After 'World Honored One' (Shi Zun) is the second question, which is further divided into four parts: first, comprehending the sutra, second, making a metaphor, third, combining them, and fourth, summarizing the difficulties, as shown in the original text. After 'If one Icchantika' (Yi Chan Ti) is the third question, which is further divided into three parts: Dharma, metaphor, and combination, as shown in the original text. Next is the Buddha's answer.
二。初正答。次總結。初為四。一答同得涅槃難。二答吸取菩提難。三答不須修道難。四重答吸取難。答初有譬合結。譬中先總大意。河邊七人咸備手足。手足雖同而有度與不度。次別列七人。初七人者。前二是外凡。次一是內凡。后四是聖人。外凡窮惡闡提。次將立而退故為二人。內凡有五方便。同爲一者雖復優劣俱未發真。聖人為四者。聲聞不侵習。支佛侵習。菩薩侵習復化眾生。佛習氣盡。若不作此解無以取異。上說眾生皆有佛性。眾生何故不同得涅槃。欲令分明更作一河七人不同。此經前後凡說六河。謂生死涅槃河。煩惱佛性河。善法惡法河。兩兩相對。生死論得出不得出。涅槃論得入不得入。煩惱論能斷不能斷。佛性論能見不能見。惡法論能離不能離。善法論至極不至極。此中正明恒河譬生死。迦葉品以大涅槃為河。河中七人離合不同。此文明七人。后品明七眾生。此中合四果為一。第四離三乘為三人。后品離四果為四人。合支佛菩薩佛為第七人。至下當更分別。言洗浴者。譬出家受戒自身清凈。怖畏寇賊者譬煩惱。采華者二解。一云。七凈華即是求因。二云。游諸覺華即是求果。出家應是出河。而言入河者。欲明生死涅槃非迢然別。須于生死中而求涅槃。第一人者下。別列七人。沒即闡提。過去乏善宿因
【現代漢語翻譯】 現代漢語譯本 二。初次正面回答，其次總結。初次回答分為四個部分。一，回答共同獲得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）很難。二，回答吸取菩提（Bodhi，佛教術語，指覺悟）很難。三，回答不需要修行道很難。四，再次回答吸取很難。回答最初有比喻、結合和總結。比喻中先總說大意：河邊七個人都具備手足，手足雖然相同，但有渡過和不能渡過的區別。其次分別列舉七個人。最初的七個人，前兩個是外凡，其次一個是內凡，后四個是聖人。外凡是窮兇極惡的闡提（Icchantika，佛教術語，指斷絕善根的人）。其次是將要建立卻又退轉的，所以是兩個人。內凡有五方便。共同算作一個是因為雖然有優劣，但都沒有真正證悟。聖人分為四種：聲聞（Sravaka，佛教術語，指聽聞佛法而修行的弟子）不侵犯習氣，緣覺（Pratyekabuddha，佛教術語，指獨自悟道的修行者）侵犯習氣，菩薩（Bodhisattva，佛教術語，指發願普度眾生的修行者）侵犯習氣並且化度眾生，佛（Buddha，佛教術語，指覺悟者）的習氣完全斷盡。如果不這樣解釋，就無法區分差異。上面說眾生都有佛性（Buddha-nature，佛教術語，指眾生皆具成佛的可能性），眾生為什麼不能共同獲得涅槃？爲了使之分明，再用一條河和七個不同的人來比喻。這部經前後一共說了六條河，即生死涅槃河、煩惱佛性河、善法惡法河，兩兩相對。生死河討論得出和不得出，涅槃河討論得入和不得入，煩惱河討論能斷和不能斷，佛性河討論能見和不能見，惡法河討論能離和不能離，善法河討論至極和不至極。這裡正是說明恒河比喻生死。迦葉品以大涅槃為河。河中七個人離合不同。這裡說明七個人，後面的品說明七種眾生。這裡將四果（四沙門果，佛教術語，指聲聞乘修行的四個階段性成果）合為一個，第四個將三乘（聲聞乘、緣覺乘、菩薩乘）分為三人。後面的品將四果分為四人，合併緣覺、菩薩、佛為第七人。到下面應當更加分別說明。說到洗浴，比喻出家受戒自身清凈。害怕寇賊，比喻煩惱。採花有兩種解釋：一種說法是，七凈華就是求因；另一種說法是，游諸覺華就是求果。出家應該是出河，而說入河，是想說明生死涅槃並非遙遠分別，必須在生死中尋求涅槃。第一人以下，分別列舉七個人。沒入河中就是闡提，過去缺乏善的宿因。
【English Translation】 English version II. First, the direct answer. Second, the summary. The initial answer is divided into four parts. 1. Answering that it is difficult to attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) together. 2. Answering that it is difficult to absorb Bodhi (Bodhi, a Buddhist term referring to enlightenment). 3. Answering that it is difficult to not need to cultivate the path. 4. Answering again that absorption is difficult. The initial answer includes metaphor, combination, and summary. The metaphor first summarizes the main idea: Seven people by the river all have hands and feet. Although the hands and feet are the same, there are differences between those who can cross and those who cannot. Second, the seven people are listed separately. The first seven people, the first two are external ordinary beings, the next one is an internal ordinary being, and the last four are sages. The external ordinary beings are the extremely wicked Icchantikas (Icchantika, a Buddhist term referring to those who have severed their roots of goodness). The next two are those who are about to establish but then retreat. The internal ordinary being has five expedient means. They are counted as one because although there are superior and inferior qualities, none have truly realized the truth. The sages are divided into four types: Sravakas (Sravaka, a Buddhist term referring to disciples who practice by listening to the Buddha's teachings) do not infringe upon habits, Pratyekabuddhas (Pratyekabuddha, a Buddhist term referring to those who attain enlightenment independently) infringe upon habits, Bodhisattvas (Bodhisattva, a Buddhist term referring to practitioners who vow to liberate all beings) infringe upon habits and transform sentient beings, and the Buddhas (Buddha, a Buddhist term referring to the enlightened one) have completely exhausted their habitual tendencies. If it is not explained in this way, there is no way to distinguish the differences. Above it is said that all sentient beings have Buddha-nature (Buddha-nature, a Buddhist term referring to the potential for all beings to become Buddhas), so why can't sentient beings attain Nirvana together? To make it clear, another river and seven different people are used as a metaphor. This sutra mentions a total of six rivers, namely the river of birth and death and Nirvana, the river of afflictions and Buddha-nature, and the river of good and evil, which are in pairs. The river of birth and death discusses attaining and not attaining exit, the river of Nirvana discusses entering and not entering, the river of afflictions discusses being able to cut off and not being able to cut off, the river of Buddha-nature discusses being able to see and not being able to see, the river of evil discusses being able to leave and not being able to leave, and the river of good discusses reaching the ultimate and not reaching the ultimate. Here, it is precisely explained that the Ganges River is a metaphor for birth and death. The Kasyapa chapter uses Great Nirvana as the river. The seven people in the river have different separations and combinations. Here, seven people are explained, and the later chapter explains seven types of sentient beings. Here, the four fruits (the four fruits of the Sramana, a Buddhist term referring to the four stages of achievement in the Sravaka vehicle) are combined into one, and the fourth divides the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) into three people. The later chapter divides the four fruits into four people, and combines Pratyekabuddhas, Bodhisattvas, and Buddhas into the seventh person. Further distinctions should be made below. Speaking of bathing, it is a metaphor for leaving home and receiving precepts, purifying oneself. Fearing bandits is a metaphor for afflictions. There are two explanations for picking flowers: one says that the seven pure flowers are the cause being sought; the other says that wandering among the flowers of awakening is the fruit being sought. Leaving home should be leaving the river, but saying entering the river is to illustrate that birth and death and Nirvana are not remotely separate, and Nirvana must be sought in birth and death. Below, the seven people are listed separately. Drowning in the river is an Icchantika, lacking good roots from past lives.
既劣。現在無信故不習浮。第二人是將立而退身力大者。過去善深今生不修。名不習浮能斷善根。第三人即是得住以譬內凡。沒已出者昔日經沒。第四人即是四果以譬四方。四方者下文以四方譬四諦。非今用譬。文云。不知出處故觀方。以昔不知出處故不觀。今知出處故言觀方。又不知大乘出處故取小果。第五人即支佛。亦云。觀方過於四果。以利根故不取四果。但為自證故言而去。同畏生死故言怖。第六人即菩薩。去不住者不住生死。淺處住者心安生死。從其心邊故言淺處。第七人即是佛。善男子生死大河下。第二合譬。先合總譬。畏煩惱賊合前怖畏。發意欲度合前入河。出家剃髮合前洗浴。身披法服合前采華。既出家已下。第二合別譬七人。初合常沒。即一闡提。此中略合。有六因緣下廣合五部僧者。二解。一云。五眾向五眾邊更互說過。二云。是五部律。佛滅度后一百餘年育王設會。上座他鞞羅立義。摩訶僧祇大眾不同。分為二部。後上座部更生二部。謂雪山。薩婆多。雪山絕後。薩婆多更習僧祇生於三部。謂彌沙塞。曇無德。迦葉遺。就婆多僧祇為五部。如來預見互相是非。大集經亦預指五部。如宗輪論廣明分部以為二十。非今文要故不引。第二人下合將立而退。即外凡人亦能斷善而不同恒沒。第三人者下。
此合內凡得住之人。小大兩位俱在中者。豈非通教三人共位。若作別義大乘教異不應同位。文云。信如來是一切智常恒無變。一切眾生悉有佛性。一云。此是三乘。初業不愚於法如勝鬘說。此文多有所關。若信如來常不變易眾生有佛性。則似別義。以大涅槃心修方便行入方便位。下文須跋得果即是其義。第四人者合四為一。但斷正不侵習。第五人是支佛。但侵少許習。第六人是菩薩。能侵多習復化眾生。第七人是佛習究竟盡。為此義故。分四人之異。此是通義。既具兩文未可專是。今作一種推之只是通義。俱指分段生死為河。以大涅槃心發意求度。而有七種差別不同。同有佛性義。同成涅槃義。亦成答問宜作此說。是恒河邊下第三結譬。酬其應同涅槃之問。手足俱備答其佛性是同。習浮不習浮得度不得度。答其不同得涅槃之問。文為二。初明不修不得非如來咎。法譬如文。次明修者必得。舉三譬譬之又二。先譬。次合如文。汝言眾生下。第二超答第三問又二。初牒問褒貶。若能修者必得不疑是故褒嘆。若不肯修自恃有性。欲令吸取者故貶之為非。次譬如有人下。正答中二。初答修者必得故舉汲井喻之。井譬五陰身。渴乏譬厭苦求樂。心井深譬身性理遠雖不見而必有。汲取譬因修見性。佛性亦爾下合如文。次胡麻下譬不
【現代漢語翻譯】 現代漢語譯本 此合內凡得住之人，大小兩位俱在中者，豈非通教三人共位？若作別義，大乘教義不同，不應同位。經文說：『相信如來是一切智，常恒不變，一切眾生悉有佛性。』又說：『這是三乘，初業不愚於法，如《勝鬘經》所說。』此文多有相關之處。若相信如來常不變易，眾生有佛性，則類似別教之義，以大涅槃心修方便行，入方便位。下文須跋（Subhadra，佛陀最後一位弟子）得果即是其義。第四人是合四為一，但斷正不斷習氣。第五人是辟支佛（Pratyekabuddha，獨覺佛），但斷少許習氣。第六人是菩薩（Bodhisattva，覺有情），能斷多數習氣，又能教化眾生。第七人是佛（Buddha，覺者），習氣究竟斷盡。為此義故，分四人之不同，此是通義。既有兩段經文，不可專執一是。今作一種推論，只是通義，都指分段生死為河，以大涅槃心發意求度，而有七種差別不同，同有佛性之義，同成涅槃之義，也適合回答提問，宜作此說。『是恒河邊下』是第三個結論的比喻，酬答其應同涅槃之問。『手足俱備』回答其佛性是同。『習浮不習浮，得度不得度』，回答其不同得涅槃之問。經文分為兩部分，首先說明不修不得，並非如來之過，法譬如經文所示。其次說明修行者必定能得，舉三個比喻，又分為兩部分，先是比喻，后是合譬如經文所示。 『汝言眾生下』，第二是超越回答第三個問題，又分為兩部分，首先是引用問題並加以褒貶。若能修行者必定能得，不懷疑，所以褒揚讚歎。若不肯修行，自恃有，令吸取者，所以貶斥為非。其次是『譬如有人下』，正式回答，分為兩部分，首先回答修行者必定能得，所以舉汲井的比喻。井譬喻五陰身（Skandhas，構成個體的五種要素），渴乏譬喻厭惡痛苦而追求快樂，心井深譬喻身性理遠，雖然看不見但必定存在，汲取譬喻因修行而見性，佛性也是如此，以下是合譬如經文所示。其次是胡麻（Sesame）的比喻，說明不修行。
【English Translation】 English version This refers to those who dwell within this assembly, both the lesser and the greater being present. Is this not the shared position of the three types in the Common Teaching (Tongjiao, 通教)? If interpreted according to the Separate Teaching (Biejiao, 別教), the doctrines of the Mahayana (大乘) would differ, and they should not share the same position. The text states: 'Believe that the Tathagata (如來) is all-knowing, constant, and unchanging, and that all sentient beings possess Buddha-nature (佛性).' Another text states: 'This is the Three Vehicles (三乘), and those newly entering the path are not ignorant of the Dharma (法), as stated in the Shrimala Sutra (勝鬘經).' This passage has many implications. If one believes that the Tathagata is constant and unchanging and that sentient beings possess Buddha-nature, it resembles the meaning of the Separate Teaching, using the mind of Great Nirvana (大涅槃) to cultivate expedient practices and enter the stage of expediency. The subsequent attainment of the fruit by Subhadra (須跋), is precisely that meaning. The fourth type of person is the combination of the four into one, severing the correct views but not eliminating habitual tendencies. The fifth type of person is a Pratyekabuddha (辟支佛), who eliminates only a small portion of habitual tendencies. The sixth type of person is a Bodhisattva (菩薩), who can eliminate many habitual tendencies and also transform sentient beings. The seventh type of person is a Buddha (佛), whose habitual tendencies are completely exhausted. For this reason, the differences among the four types of people are distinguished; this is the Common Teaching meaning. Since there are two passages of scripture, one should not exclusively adhere to one. Now, making one kind of inference, it is simply the Common Teaching meaning, both referring to the cycle of birth and death as a river, with the mind of Great Nirvana generating the intention to seek liberation, and there being seven different kinds of distinctions, sharing the meaning of Buddha-nature, sharing the meaning of attaining Nirvana, and also suitable for answering questions; it is appropriate to make this statement. 'Below, by the Ganges River' is the third concluding analogy, responding to the question of whether they should be the same in Nirvana. 'Having both hands and feet' answers that the Buddha-nature is the same. 'Habitual tendencies floating or not floating, attaining liberation or not attaining liberation' answers the question of whether they are different in attaining Nirvana. The text is divided into two parts: first, it clarifies that not cultivating does not result in attainment, and it is not the fault of the Tathagata; the Dharma analogy is as shown in the text. Second, it clarifies that those who cultivate will certainly attain, giving three analogies, which are again divided into two parts: first, the analogy; second, the combination, as shown in the text. 'You say sentient beings below,' the second is a super-answer to the third question, again divided into two parts: first, quoting the question and adding praise and criticism. If those who can cultivate will certainly attain, without doubt, therefore praise and admiration. If one is unwilling to cultivate, relying on having *, * causing those who absorb it, therefore criticizing it as wrong. Second, 'For example, someone below,' the formal answer, divided into two parts: first, answering that those who cultivate will certainly attain, therefore giving the analogy of drawing water from a well. The well is an analogy for the five skandhas (五陰身), thirst and lack are an analogy for disliking suffering and seeking happiness, the deep well of the mind is an analogy for the distance of the nature of the body, although it cannot be seen, it must exist, drawing water is an analogy for seeing the nature through cultivation, Buddha-nature is also like this, below is the combination as shown in the text. Second, the analogy of sesame (胡麻), explaining not cultivating.
修則不得。合如文。如汝所說世有病人下。第三追答第二問又二。初訶其引經謬。解六住不同。一云。是十住中之第六住。二云。是十地中第六地。此地般若現前有自差之義。佛訶云。我言遇病自差者。為六住菩薩說不為凡人。示其僻引。次譬如虛空下。正答。凡舉三譬。有人云。此舉世間眼所見空以之為喻。有取真諦空為喻。有云。即是理內非內非外之空。中論云。虛空非有非無非內非外。此譬佛性。次文中雲財物者。財在他方雖不現用往取即得。譬佛性雖未能見修之即會。後文中雲造業者。造譬初心。業譬修習。果譬見性。其中有六句。一非內。二非外。三非有。四非無。五非本無今有。六非無因出。非此作此受下。二明修者必得。有五句次第釋之。一云。非此陰作業此陰受果。若此作此受則是一陰一即是常。又不由此陰而有後陰此則為斷。第二句非字冠下。即非此作彼受者。非此陰作業彼陰受果。河西云。人作天受者。則有因而無。果有果而無因。有果無因是常見。有因無果是斷見。亦應有彼作此受。無者可解。彼作彼受同第一句。第四無作無受都無因果是則不可。時節和合是第五句。眾生佛性下合譬。初合造業六句。但合五不合非無因出。初合第五句。非內非外合第一雙。非有非無合第二雙。非此非彼下。合
【現代漢語翻譯】 現代漢語譯本 修習並不能得到（解脫）。（以下內容）與經文相符。如你所說『世有病人』以下。（內容是）第三次追問回答第二個問題，又分為兩部分。首先是斥責他引用經典錯誤，解釋六住的不同之處。一種說法是，這是十住（Dashabhumi）中的第六住。另一種說法是，這是十地（Bhumi）中的第六地。此地般若（Prajna，智慧）現前，有其自身的差異之義。佛陀斥責說：『我說遇到疾病自然痊癒，是為六住菩薩（Bodhisattva）說的，不是為凡人說的。』以此顯示他引用經典的錯誤。其次，『譬如虛空』以下，是正面回答。總共舉了三個譬喻。有人說，這是用世間眼睛所見的虛空來作比喻。有人取真諦（Paramartha，真理）之空作為比喻。有人說，這就是理體內的非內非外的空。《中論》（Madhyamaka-karika）說：『虛空非有非無，非內非外。』這是用虛空來比喻佛性（Buddha-nature）。其次，文中說的『財物』，財物在其他地方，雖然現在不能使用，但前往取就能得到，比喻佛性雖然未能見到，但修習就能領會。後面的文中說的『造業』，『造』比喻初心，『業』比喻修習，『果』比喻見性。其中有六句話：一、非內。二、非外。三、非有。四、非無。五、非本無今有。六、非無因而出。『非此作此受』以下，是說明修習者必定得到（解脫）。有五句話依次解釋它。一種說法是，不是這個陰（Skandha，五蘊）作業，這個陰受果。如果這個陰作業，這個陰受果，那麼就是一個陰，一就是常。又不是由此陰而有後陰，這就成了斷滅。第二句『非』字冠于下，就是非此作彼受，不是這個陰作業，那個陰受果。河西（指河西道朗）說，人作天受，那麼就是有因而無果，有果而無因。有果無因是常見，有因無果是斷見。也應該有彼作此受。『無』可以理解。彼作彼受同第一句。第四句『無作無受』，都沒有因果，這是不可以的。『時節和合』是第五句。『眾生佛性』以下是合譬。首先是合『造業』的六句，但只合了五句，沒有合『非無因而出』。首先是合第五句。『非內非外』合第一雙。『非有非無』合第二雙。『非此非彼』以下，是合（的內容）。
【English Translation】 English version Cultivation does not lead to attainment (of liberation). (The following content) aligns with the scriptures. As you said, 'There are sick people in the world' and below. (This content) is the third follow-up question answering the second question, further divided into two parts. First, it rebukes his erroneous citation of scriptures, explaining the differences in the Six Abodes (Sad Adhivasas). One explanation is that this is the sixth Abode within the Ten Abodes (Dashabhumi). Another explanation is that this is the sixth Ground within the Ten Grounds (Bhumi). In this Ground, Prajna (wisdom) manifests, possessing its own meaning of differentiation. The Buddha rebukes, saying: 'When I said encountering illness heals naturally, it was spoken for Bodhisattvas (Bodhisattva) of the Six Abodes, not for ordinary people.' This demonstrates his erroneous citation of scriptures. Second, 'Like the void' below, is the direct answer. A total of three metaphors are given. Some say that this uses the void seen by worldly eyes as a metaphor. Some take the void of ultimate truth (Paramartha) as a metaphor. Some say that this is the void within the principle, neither internal nor external. The Madhyamaka-karika (Treatise on the Middle Way) says: 'The void is neither existent nor nonexistent, neither internal nor external.' This uses the void to metaphorize Buddha-nature (Buddha-nature). Second, the 'wealth' mentioned in the text, although wealth is in another place and cannot be used now, it can be obtained by going to retrieve it, metaphorizing that although Buddha-nature has not been seen, it can be understood through cultivation. The 'creating karma' mentioned later in the text, 'creating' is a metaphor for the initial intention, 'karma' is a metaphor for cultivation, and 'fruit' is a metaphor for seeing the nature. Among them are six sentences: One, not internal. Two, not external. Three, not existent. Four, not nonexistent. Five, not originally nonexistent but now existent. Six, not arising without cause. 'Not this action, this result' below, explains that the cultivator will definitely attain (liberation). There are five sentences that explain it in order. One explanation is that it is not this Skandha (five aggregates) that creates the action, and this Skandha that receives the result. If this Skandha creates the action and this Skandha receives the result, then it is one Skandha, and one is permanence. Also, it is not from this Skandha that there is a later Skandha, which becomes annihilation. The second sentence, with 'not' preceding it, means not this action, that result; not this Skandha creating the action, that Skandha receiving the result. He Xi (referring to Dao Lang of He Xi) said that if humans act and gods receive, then there is cause without result, and there is result without cause. Having result without cause is eternalism, and having cause without result is annihilationism. There should also be that action, this result. 'Without' can be understood. That action, that result is the same as the first sentence. The fourth sentence, 'no action, no reception,' there is no cause and effect, which is not possible. 'Conditions coming together' is the fifth sentence. 'Sentient beings' Buddha-nature' below is the combined metaphor. First, it combines the six sentences of 'creating karma,' but only combines five sentences, not combining 'not arising without cause.' First, it combines the fifth sentence. 'Not internal, not external' combines the first pair. 'Not existent, not nonexistent' combines the second pair. 'Not this, not that' below, combines (the content).
第二修者必得感果之相。前有五句今備合。初非彼非此即合兩句。非彼是合非彼作彼受。非此即合非此作此受。非余處來即合非此作彼受。非無因緣合上無作無受。亦非一切眾生下。合前時節和合而有。善男子下。第四重答第三問。前問答有法說譬說。今直答譬。初非其問次答初非者夫磁石不能吸鐵。次何以故下。釋不吸意又二。先釋次譬。初文者。石無心識寧能吸取。如葵藿無心而隨日東西。芭蕉無耳聞雷出華。皆異法出生能隨能聽。琥珀吸芥亦復如是。安得以此例佛性耶。今釋異法出生異法滅壞者。異法有故異法出生。諸法皆為因緣所起。因緣于諸法名之為異。有異因緣便有諸法。故言異法有故異法出生。亦如水土為芽緣。芽與水土何時有心領解生法。云我與汝生汝可受生。但有此異緣芽則得生。亦如水因緣故火便盡滅。水火亦無更相領解我起汝滅。次舉葵藿東西向日。豈應有心而作此事。故更為譬。作譬凡舉五譬。次磁石吸下又二。初還以譬合譬。次眾生佛性下。更以法合所譬之法。即是佛性文為三。一明因不吸果。二明佛性無有住處。三廣辨佛性。初文又三初正合磁石之譬。次舉十二因緣顯無吸之義。無明為因諸行為果。乃至生因死果。無明豈能吸諸行耶。亦如佛性不能吸菩提。三有佛下正顯不吸。次善男子
【現代漢語翻譯】 現代漢語譯本 第二種修行者必定會感受到證果的徵兆。前面有五句話，現在全部匯合。首先，『非彼非此』（既不是那個也不是這個）就包含了前兩句。『非彼』（不是那個）是包含了『非彼作彼受』（不是那個卻承受了那個的結果）。『非此』（不是這個）就包含了『非此作此受』（不是這個卻承受了這個的結果）。『非余處來』（不是從其他地方來）就包含了『非此作彼受』（不是這個卻承受了那個的結果）。『非無因緣』（不是沒有因緣）就包含了上面的『無作無受』（沒有造作也沒有承受）。『亦非一切眾生下』（也不是一切眾生以下）包含了前面的時節因緣和合而有。 『善男子下』（善男子啊以下）是第四重回答第三個問題。前面的問答有法說和譬說，現在直接用譬喻回答。首先提出問題，然後回答。『初非者夫磁石不能吸鐵』（最初的『非』，就像磁石不能吸引鐵）。『次何以故下』（接下來為什麼呢以下）解釋不吸引的原因，分為兩部分，先解釋，后譬喻。解釋的部分說，石頭沒有心識，怎麼能吸引鐵呢？就像葵花和藿香沒有心而隨著太陽東西轉動，芭蕉沒有耳朵聽到雷聲而開花，這些都是不同的事物出生，能夠隨著能夠聽從，琥珀吸引芥末也是這樣。怎麼能用這些來比喻佛性呢？現在解釋『異法出生異法滅壞者』（不同的法出生，不同的法滅壞），因為有不同的法，所以有不同的法出生。諸法都是因緣所生起，因緣對於諸法來說，就叫做『異』。有了不同的因緣，便有了諸法。所以說『異法有故異法出生』（因為有不同的法，所以有不同的法出生）。也像水土是芽的因緣，芽和水土什麼時候有心去領會理解生法呢？說『我與汝生汝可受生』（我與你一起生長，你可以接受生長）。只是因為有這種不同的因緣，芽才能生長。也像因為水的因緣，火就熄滅了。水火也沒有互相領會理解『我起汝滅』（我起來你滅亡）。接下來舉葵花和藿香向著太陽轉動，難道它們有心去做這件事嗎？所以再用譬喻。 作譬喻一共舉了五個譬喻。『次磁石吸下』（接下來磁石吸引以下）又分為兩部分，先用譬喻來對應譬喻，然後『眾生佛性下』（眾生佛性以下）用佛法來對應所譬喻的法，也就是佛性。這段文字分為三部分，一是說明因不能吸引果，二是說明佛性沒有固定的住處，三是廣泛辨析佛性。第一部分又分為三部分，首先是直接對應磁石的譬喻，然後舉出十二因緣來顯示沒有吸引的道理，無明為因，諸行為果，乃至生為因，死為果。無明怎麼能吸引諸行呢？也像佛性不能吸引菩提。『三有佛下』（三有佛以下）正式顯示不吸引。『次善男子』（接下來善男子啊）。
【English Translation】 English version The second type of practitioner will surely perceive the signs of attaining fruition. The previous five sentences are now all combined. First, 'neither that nor this' encompasses the first two sentences. 'Not that' includes 'not that, yet experiencing the result of that'. 'Not this' includes 'not this, yet experiencing the result of this'. 'Not from elsewhere' includes 'not this, yet experiencing the result of that'. 'Not without causes and conditions' includes the above 'no action, no reception'. 'Also, not all sentient beings below' includes the previous temporal conditions coming together. 'Good man, below' is the fourth response to the third question. The previous questions and answers included explanations through Dharma and parables; now, a direct answer is given through parables. First, the question is posed, then the answer is given. 'The initial 'not' is like a magnet not being able to attract iron'. 'Next, why is it so below' explains the reason for not attracting, divided into two parts: first, explanation, then parable. The explanation states that a stone has no consciousness, how can it attract iron? Like sunflowers and fragrant herbs that turn east and west with the sun without intention, or banana trees that bloom upon hearing thunder without ears, these are different phenomena arising, able to follow and listen. Amber attracting mustard seeds is also like this. How can these be used to exemplify Buddha-nature (Buddha-nature)? Now explaining 'different phenomena arise, different phenomena perish', because there are different phenomena, different phenomena arise. All dharmas (dharmas) arise from causes and conditions, and these causes and conditions are called 'different' in relation to the dharmas. With different causes and conditions, there are dharmas. Therefore, it is said, 'because there are different phenomena, different phenomena arise'. Just as water and soil are the conditions for a sprout, when do the sprout and the water and soil consciously understand the arising of phenomena? Saying, 'I grow with you, you can receive growth'. Only because of these different conditions can the sprout grow. Also, like fire being extinguished because of water, water and fire do not consciously understand 'I arise, you perish'. Next, the example of sunflowers and fragrant herbs turning towards the sun is given; do they intentionally do this? Therefore, another parable is used. A total of five parables are given. 'Next, the magnet attracts below' is again divided into two parts: first, using parables to correspond to parables, then 'sentient beings' Buddha-nature below' uses the Dharma to correspond to the exemplified Dharma, which is Buddha-nature. This passage is divided into three parts: first, explaining that the cause cannot attract the effect; second, explaining that Buddha-nature has no fixed abode; and third, extensively analyzing Buddha-nature. The first part is again divided into three parts: first, directly corresponding to the parable of the magnet; then, citing the twelve links of dependent origination (twelve links of dependent origination) to show the principle of no attraction, ignorance (Avidya) as the cause, actions as the effect, and so on, with birth as the cause and death as the effect. How can ignorance attract actions? Just as Buddha-nature cannot attract Bodhi (Bodhi). 'Three have Buddha below' formally shows no attraction. 'Next, good man'.
若言佛性下。第二明佛性無住處。有法譬合。法可見。如十二因緣下譬又二。先正舉譬。次舉如來帖譬。如來是舉顯佛性是舉隱。次佛性下合譬如文。譬如四大下。第三廣明佛性為四。一明非當非現而說當有。第二明非即非離。第三簡邪正。第四廣出體性初非當非現約眾生當得故名當有。有譬有合。然四大無的一業能感地大。復有一業能感火大。餘二亦爾。但聽業緣總能感得。佛性亦爾。時至即現故以四大為譬。譬云有輕有重者。風火輕地水重。又言赤白黃黑者此配其色。火赤風白地黃水黑。若配五行火赤金白地黃水黑木青。又小乘中明風無色。大乘明風有色。五行中金在西方主白又主秋。秋氣白秋風蕭飋故言風白未詳。合如文。譬如有王下。二明佛性非即非離。有譬有合。初文中言萊茯根者。爾雅作蘆菔。郭注為蘿茯。蘿茯為正。牽象示眾盲者。他作一存一亡釋之。頭足等皆非像亡也。不離頭足等是象存也。佛性非六法亡也。六法之外無別佛性還用六法存也。如此釋者不得出于即離兩句。況得絕於四句離百非耶。此文雙彈即離。非頭足為象此彈即也。離是無象此彈離也。頭足之中既無有象不可即也。頭足之外既無別象不可離也。非即非離非內非外而得言象。眾生佛性亦復如是。非即六法非離六法。非內非外故名中道
【現代漢語翻譯】 現代漢語譯本 若說佛性在何處，接下來闡明佛性沒有固定的住所。這裡有比喻和合喻。法可見。例如『十二因緣』等處的譬喻，又分為兩部分。首先是直接舉出譬喻，然後是如來用譬喻來印證。如來是舉出顯現的事物，佛性是舉出隱藏的事物。接下來『佛性』等處是合喻，如同原文所說。譬如四大等處，第三部分廣泛地闡明佛性的四個方面：一是闡明並非是當下的，也不是已經過去的，而是說將來會有；二是闡明並非是即此，也並非是離此；三是簡別邪正；四是廣泛地闡述其體性。最初的『非當非現』，是從眾生將來能夠獲得的角度來說，所以稱為『當有』。這裡有譬喻和合喻。然而四大並非只有一種業力能夠感應地大，又有其他的業力能夠感應火大，其餘二大也是如此。只是聽憑業緣總和的力量能夠感應得到。佛性也是如此，時機成熟就會顯現，所以用四大來做比喻。譬喻中說有輕有重，風和火輕，地和水重。又說赤、白、黃、黑，這是配合它們的顏色。火是紅色，風是白色，地是黃色，水是黑色。如果配合五行，火是紅色，金是白色，地是黃色，水是黑色，木是青色。另外，小乘佛教中認為風沒有顏色，大乘佛教認為風有顏色。五行中金在西方，主白色，又主秋天。秋天的氣息是白色的，秋風蕭瑟，所以說風是白色，這還有待詳細考證。合喻如同原文所說。 譬如國王等處，第二部分闡明佛性並非是即此，也並非是離此。這裡有譬喻和合喻。最初的文中說『萊茯根』，在《爾雅》中寫作『蘆菔』（lú fú）（蘿蔔）。郭璞註釋為『蘿茯』（luó fú）（蔓菁），『蘿茯』是正確的。牽著大象給盲人看，有人解釋說一部分存在，一部分消失。頭、足等都不是大象消失的部分。不離開頭、足等是大象存在的部分。佛性不是六法（六根、六塵、六識）消失的部分，在六法之外沒有別的佛性，還是用六法來儲存佛性。這樣解釋就不能超出『即』和『離』這兩句話，更何況能夠超越四句（有、無、亦有亦無、非有非無），遠離百非呢？這段文字同時駁斥了『即』和『離』。不是頭、足就是大象，這是駁斥『即』。離開頭、足就沒有大象，這是駁斥『離』。在頭、足之中既然沒有大象，就不可說是『即』。在頭、足之外既然沒有別的大象，就不可說是『離』。非即非離，非內非外，才能說有大象。眾生的佛性也是這樣，非即六法，非離六法，非內非外，所以稱為中道。
【English Translation】 English version If it is said where the Buddha-nature resides, the second point clarifies that Buddha-nature has no fixed abode. There is a metaphor and a combined metaphor. The Dharma is visible. For example, the metaphors in 'Twelve Links of Dependent Origination' and other places are further divided into two parts. First, the metaphor is directly cited, and then the Tathagata confirms it with a metaphor. The Tathagata is citing the manifested things, and Buddha-nature is citing the hidden things. Next, 'Buddha-nature' and other places are combined metaphors, as the original text says. Like the Four Great Elements, the third part extensively clarifies the four aspects of Buddha-nature: first, it clarifies that it is neither the present nor the past, but says that it will be in the future; second, it clarifies that it is neither identical to this nor separate from this; third, it distinguishes between the heretical and the orthodox; fourth, it extensively elaborates on its substance. The initial 'neither the present nor the past' is from the perspective of sentient beings being able to obtain it in the future, so it is called 'will be'. There is a metaphor and a combined metaphor here. However, the Four Great Elements are not only one karma that can sense the earth element, but there are other karmas that can sense the fire element, and the other two elements are also like this. It's just that listening to the total power of karma can sense it. Buddha-nature is also like this, it will appear when the time is ripe, so the Four Great Elements are used as a metaphor. The metaphor says that there are light and heavy, wind and fire are light, earth and water are heavy. It also says red, white, yellow, and black, which are matched with their colors. Fire is red, wind is white, earth is yellow, and water is black. If matched with the Five Elements, fire is red, metal is white, earth is yellow, water is black, and wood is green. In addition, in Theravada Buddhism, it is believed that wind has no color, and in Mahayana Buddhism, it is believed that wind has color. Among the Five Elements, metal is in the west, which is white, and it is also the autumn. The atmosphere of autumn is white, and the autumn wind is bleak, so it is said that the wind is white, which remains to be examined in detail. The combined metaphor is as the original text says. Like the king, etc., the second part clarifies that Buddha-nature is neither identical to this nor separate from this. There is a metaphor and a combined metaphor here. The initial text says 'Lai Fu root', which is written as 'lu fu' (radish) in the Erya (dictionary). Guo Pu annotated it as 'luo fu' (turnip), and 'luo fu' is correct. Leading an elephant to show to the blind, some people explain that some parts exist and some parts disappear. The head, feet, etc. are not the parts where the elephant disappears. Not leaving the head, feet, etc. is the part where the elephant exists. Buddha-nature is not the part where the six dharmas (six senses, six objects, six consciousnesses) disappear. There is no other Buddha-nature outside the six dharmas, and the six dharmas are still used to preserve Buddha-nature. This explanation cannot go beyond the two sentences of 'identical' and 'separate', let alone surpass the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and stay away from hundreds of negations? This passage simultaneously refutes 'identical' and 'separate'. It is not the head and feet that are the elephant, this is refuting 'identical'. Leaving the head and feet, there is no elephant, this is refuting 'separate'. Since there is no elephant in the head and feet, it cannot be said to be 'identical'. Since there is no other elephant outside the head and feet, it cannot be said to be 'separate'. Neither identical nor separate, neither inside nor outside, can it be said that there is an elephant. The Buddha-nature of sentient beings is also like this, neither identical to the six dharmas, nor separate from the six dharmas, neither inside nor outside, so it is called the Middle Way.
。名為佛性。若取六法為佛性者。乃是眾盲之佛性。若離六法為佛性者。如指虛空為佛性。如諸婆羅門所謗為仙豫所害。取不即不離中道為佛性者。如大王臣智所見佛性。若得不即不離意。廣歷諸法悉是佛性。四無量六度等悉如文。于合文中又二。先總合。次是諸眾生下別合。于中又三。先正合。次更舉本盲帖合。三結。初正合中六。一一皆三。先合六法。次舉譬帖。三結。悉如文。有諸外道下。第三簡邪正為二。初簡邪我非外道所計。或言常遍或言如芥子。並是邪執。次明正我又二。初明假我。次明真我。初明假我文為二。初法次譬。譬中有六。初後有閤中四無合。開善假名有用有名無體。莊嚴名用體俱有。此兩皆不可。若名用體皆有者何謂為假。開善雖無體既有名用亦復非假。觀師引中論無我無無我。無我破常無無我破斷。亦破即離。為破此等故言我與無我。雖說此二皆是假名。故文中舉六譬。譬于假我。如來常住下。第二明真我。此之真我對破妄我畢竟清凈。即無我無無我。眾生亦應得此真我。大慈大悲下。第四廣出佛性又三。初明佛性有八複次。次如我上說下還結是當。三我若說色下結非五陰。前四如文。第五云第四力者。一云。是十力中第四根力。知物根緣化道之要。二云。別有名教。一信力。二忍力。三
【現代漢語翻譯】 現代漢語譯本： 被稱為佛性（Buddha-nature）。如果認為六法（六根、六塵、六識）是佛性，那就是眾盲所認為的佛性。如果認為離開六法才是佛性，就像指著虛空說是佛性一樣。如同那些婆羅門所誹謗的仙人被仙豫所害一樣。如果認為不即不離的中道是佛性，就像大王的臣子以智慧所見的佛性一樣。如果領會了不即不離的含義，廣泛地經歷各種法，一切都是佛性。四無量心、六度等都如經文所說。在合文中又分為兩部分，先是總合，然後是『諸眾生』以下的部分是分別合。其中又分為三部分，先是正合，然後是再次舉出本來的盲喻來貼合，最後是總結。最初的正合中有六個方面，每一個方面都分為三個部分，先是合六法，然後是舉譬喻來貼合，最後是總結，都如經文所說。『有諸外道』以下，第三部分是簡別邪正，分為兩部分，首先是簡別邪見，我不是外道所計度的，或者說是常遍的，或者說是像芥子一樣微小的，這些都是邪執。其次是闡明正見，又分為兩部分，首先是闡明假我，然後是闡明真我。首先闡明假我，經文分為兩部分，先是法，然後是譬喻。譬喻中有六個方面，最初和最後有合，中間四個沒有合。開善認為假名是有用有名無體，莊嚴認為名用體都存在。這兩種說法都不可取。如果名用體都存在，那還叫什麼假？開善雖然沒有體，但既然有名用，也就不能說是假。觀師引用中論的『無我無無我』，無我是爲了破除常，無無我是爲了破除斷，也破除了即和離。爲了破除這些，所以說我與無我。雖然說這兩個都是假名，所以經文中舉了六個譬喻，來比喻假我。『如來常住』以下，第二部分是闡明真我。這個真我是爲了破除虛妄的我，是畢竟清凈的，也就是無我無無我。眾生也應該得到這個真我。『大慈大悲』以下，第四部分是廣泛地闡述佛性，又分為三個部分，首先是闡明佛性有八種，其次是『如我上說』以下，還是總結這是應當的，第三是『我若說色』以下，總結說不是五陰。前面四個部分都如經文所說。第五部分說『第四力者』，一種說法是，這是十力（Tathāgatabala）中的第四種根力，知道事物根源和教化道路的關鍵。另一種說法是，另外有名教，一是信力，二是忍力，三是...
【English Translation】 English version: It is called Buddha-nature (Buddhatā). If one takes the six elements (six roots, six dusts, six consciousnesses) as Buddha-nature, that is the Buddha-nature of the blind. If one takes being apart from the six elements as Buddha-nature, it is like pointing to emptiness as Buddha-nature. Like the ṛṣi (sage) slandered by the Brahmins (Brāhmaṇa) being harmed by Sainya. If one takes the Middle Way of neither identity nor difference as Buddha-nature, it is like the Buddha-nature seen by the wise minister of the great king. If one understands the meaning of neither identity nor difference, extensively experiencing all dharmas, everything is Buddha-nature. The Four Immeasurables (catasro apramāṇāḥ), the Six Perfections (ṣaṭ pāramitāḥ), etc., are all as the text says. In the combined text, there are two parts: first, the general combination; second, the separate combination from 'all sentient beings' onwards. Among them, there are three parts: first, the direct combination; second, again citing the original blind analogy to fit; and third, the conclusion. The initial direct combination has six aspects, each with three parts: first, combining the six elements; second, citing the analogy to fit; and third, concluding, all as the text says. 'There are various heretics' onwards, the third part is distinguishing between the heterodox and the orthodox, divided into two parts: first, distinguishing the heterodox views, that the 'I' is not what is conceived by the heretics, either saying it is constant and pervasive, or saying it is as small as a mustard seed; these are all heterodox attachments. Second, clarifying the orthodox view, again divided into two parts: first, clarifying the provisional 'I'; second, clarifying the true 'I'. First, clarifying the provisional 'I', the text is divided into two parts: first, the dharma; second, the analogy. In the analogy, there are six aspects, the beginning and the end have combination, the middle four do not have combination. Kaisan considers the provisional name to have function and name but no substance; Zhuangyan considers name, function, and substance to all exist. Both of these views are unacceptable. If name, function, and substance all exist, then what is called provisional? Although Kaisan has no substance, since there is name and function, it cannot be said to be provisional. Master Guan cites the Middle Treatise's 'neither self nor non-self'; 'no self' is to break permanence, 'no non-self' is to break annihilation, and also breaks identity and difference. To break these, therefore it is said 'self and non-self'. Although both are said to be provisional names, therefore the text cites six analogies to illustrate the provisional 'I'. 'The Tathāgata (Tathāgata) constantly abides' onwards, the second part is clarifying the true 'I'. This true 'I' is to break the false 'I', it is ultimately pure, which is neither self nor non-self. Sentient beings should also attain this true 'I'. 'Great compassion and great mercy' onwards, the fourth part is extensively expounding Buddha-nature, again divided into three parts: first, clarifying that Buddha-nature has eight aspects; second, from 'as I said above' onwards, still concluding that this is appropriate; third, from 'if I say form' onwards, concluding that it is not the five aggregates (pañca-skandha). The first four parts are all as the text says. The fifth part says 'the fourth power', one explanation is that this is the fourth root power among the Ten Powers (Daśabala), knowing the key to the roots of things and the path of teaching. Another explanation is that there are separate teachings, one is the power of faith (śraddhābala), two is the power of patience (kṣāntibala), three is...
定力。四善權力。善權力者。化道便故。故言第四力。第六云。十二因緣即佛性者。於他兩解並皆不便。一云。十二因緣是觀智。何得有境界性。二云。是果性此亦不可。今明十二因緣是佛性別有所出(云云)。餘二如文。善男子若諸眾生下。第二總結酬前問又三。初結問不須修道。次若諸眾生下結勸。三佛性不可思議下結嘆爲二。初佛嘆。次師子吼嘆。師子吼言云何不退下。第二以見佛性人勸修。有問有答。問如文。佛答有三。一自試其心。二為物受苦。三用六度化他。初一是自行。后二是化他。初自試者猶是淺行。深者不俟言。粟𢇲者人讀為和音非也。復云黎音。復云𢇲音。尋檢無此字。善男子菩薩為破下。二明為物受苦。複次菩薩下。三明六度化他如文。複次菩薩下。品中大段第二嘆教為三。一嘆弘經人即菩薩也。二嘆所弘法。即涅槃教也。三嘆說教主即是如來。教不自弘。弘之在人。教不自宣。宣之由佛。故相因而嘆。亦是稱歎三寶初。文二。前總略嘆。次廣釋。初略嘆中二。初通嘆菩薩。次別嘆補處。諸大士謙勞勤苦。利益眾生是故嘆之。補處方紹尊位是故別嘆。初有九複次。通嘆如文。次受後邊身下。別嘆有七複次。第二文中雲三事勝者。欲天之中此天命定。人中郁單越命定。將梵足之為七。此天處中。
【現代漢語翻譯】 現代漢語譯本 『定力』（Samādhi-bala）。『四善權力』（Catur-kuśala-bala）。『善權力』是因為教化眾生方便的緣故，所以說是第四力。第六（卷）說，『十二因緣』（Dvādaśāṅga-pratītyasamutpāda）即是『佛性』（Buddha-dhātu），對於其他的兩種解釋都不方便。一種說法是，『十二因緣』是觀智，怎麼能有境界性呢？另一種說法是，是果性，這也是不可以的。現在說明『十二因緣』是『佛性』，沒有其他出處（云云）。其餘兩種解釋如原文。 『善男子，若諸眾生』以下，第二總結回答前面的提問，又有三重含義。首先總結提問不需要修道。其次，『若諸眾生』以下總結勸導。第三，『佛性不可思議』以下總結讚歎，分為兩部分。首先是佛的讚歎。其次是『師子吼』（Siṃhanāda）的讚歎。『師子吼』說『云何不退』以下，第二是以見到『佛性』的人勸導修行。有問有答。提問如原文。佛的回答有三點：一是自我試驗內心。二是為眾生承受痛苦。三是用『六度』（Ṣaṭ-pāramitā）教化他人。第一點是自行，后兩點是化他。最初的自我試驗還是淺顯的修行，深層次的修行就不必說了。『粟𢇲』，有人讀作『和』音，這是不對的。又有人讀作『黎』音，又有人讀作『𢇲』音。查尋沒有這個字。 『善男子，菩薩為破』以下，二說明為眾生承受痛苦。『複次菩薩』以下，三說明用『六度』教化他人，如原文。『複次菩薩』以下，品中大段第二讚歎教法分為三部分：一讚嘆弘揚佛經的人，也就是菩薩。二讚歎所弘揚的法，也就是『涅槃』（Nirvāṇa）教義。三讚歎說教的主，也就是如來（Tathāgata）。教義不會自己弘揚，弘揚在於人。教義不會自己宣說，宣說在於佛。所以相互關聯而讚歎，也是稱讚『三寶』（Tri-ratna）。最初，文分兩部分：前面是總略的讚歎，後面是廣泛的解釋。最初的總略讚歎中又分兩部分：首先是普遍地讚歎菩薩。其次是分別讚歎『補處』（Bodhisattva）。諸位大士謙虛勤勞，利益眾生，因此讚歎他們。『補處』將要繼承尊位，因此特別讚歎。最初有九個『複次』，普遍地讚歎如原文。其次，『受後邊身』以下，分別讚歎有七個『複次』。第二文中說『三事勝者』，在欲界天中，此天是命定的。在人中，『郁單越』（Uttarakuru）是命定的。將梵足作為七，此天處於中間。
【English Translation】 English version 『Samādhi-bala』 (定力, the power of concentration). 『Catur-kuśala-bala』 (四善權力, the four powers of goodness). 『Good powers』 are for the sake of convenient teaching of sentient beings, so it is said to be the fourth power. The sixth (chapter) says, 『Dvādaśāṅga-pratītyasamutpāda』 (十二因緣, the twelve links of dependent origination) is 『Buddha-dhātu』 (佛性, Buddha-nature), and the other two interpretations are not convenient. One interpretation is that 『Dvādaśāṅga-pratītyasamutpāda』 is the wisdom of observation, how can it have the nature of a realm? Another interpretation is that it is the nature of the result, which is also not acceptable. Now it is explained that 『Dvādaśāṅga-pratītyasamutpāda』 is 『Buddha-nature』, and there is no other source (etc.). The remaining two interpretations are as in the original text. 『Good man, if all sentient beings』 below, the second summarizes the answer to the previous question, and there are three meanings. First, it summarizes the question that there is no need to cultivate the path. Second, 『If all sentient beings』 below summarizes the exhortation. Third, 『Buddha-nature is inconceivable』 below summarizes the praise, divided into two parts. First is the Buddha's praise. Second is the praise of 『Siṃhanāda』 (師子吼, lion's roar). 『Siṃhanāda』 says 『How can it not regress』 below, the second is to encourage cultivation by those who have seen 『Buddha-nature』. There are questions and answers. The question is as in the original text. The Buddha's answer has three points: first, to test one's own mind. Second, to endure suffering for sentient beings. Third, to use 『Ṣaṭ-pāramitā』 (六度, the six perfections) to teach others. The first point is self-cultivation, and the latter two points are teaching others. The initial self-testing is still superficial cultivation, and deeper cultivation need not be said. 『粟𢇲』, some people pronounce it as 『hé』, which is incorrect. Others pronounce it as 『lí』, and others pronounce it as 『𢇲』. There is no such character found. 『Good man, Bodhisattvas break』 below, two explain enduring suffering for sentient beings. 『Furthermore, Bodhisattvas』 below, three explain using 『Ṣaṭ-pāramitā』 to teach others, as in the original text. 『Furthermore, Bodhisattvas』 below, the second major section in the chapter praises the teachings in three parts: one praises those who propagate the sutras, that is, Bodhisattvas. Two praises the Dharma that is propagated, that is, the teachings of 『Nirvāṇa』 (涅槃, Nirvana). Three praises the master who speaks the teachings, that is, 『Tathāgata』 (如來, Thus Come One). The teachings will not propagate themselves, propagation lies in people. The teachings will not proclaim themselves, proclamation is by the Buddha. Therefore, they are praised in relation to each other, and it is also praising the 『Tri-ratna』 (三寶, Three Jewels). Initially, the text is divided into two parts: the first is a general and brief praise, and the second is a broad explanation. The initial general and brief praise is divided into two parts: first, a general praise of Bodhisattvas. Second, a separate praise of 『Bodhisattva』 (補處, Bodhisattva). The great Bodhisattvas are humble and diligent, benefiting sentient beings, therefore they are praised. 『Bodhisattva』 will inherit the honored position, therefore they are especially praised. Initially, there are nine 『furthermore』, generally praising as in the original text. Second, 『Receiving the last body』 below, there are seven 『furthermore』 separately praising. The second text says 『Those who excel in three things』, in the desire realm heavens, this heaven is destined. Among humans, 『Uttarakuru』 (郁單越, Uttarakuru) is destined. Taking the Brahma foot as seven, this heaven is in the middle.
文中雲。或怖或悎。舊云。盍音是教音。中寺安法師問王儉。儉是僧達之子博學有名。古人作教字穴下豎心。邊安告今人省穴單作耳。善男子下二嘆經為二。先嘆。次料簡。初文法譬合。法可見。次譬中雲深難得底者。人解云。豎論唯常樂我凈。不得有無常苦等。橫論具常無常等。故言深難得底。此亦不然。經但云深那作單解。今謂常無常非常非無常。不一不二不可思議。是故云深耳(云云)。合如文。師子吼言下二料簡。有問有答。問從前深難得底不生不滅。不三種生獨一種耶。佛答初總明不受卵濕二生。次別明不受化生(云云)。爾時師子吼下。三偈嘆說經主。四十行偈。初兩行請求說。中三十七行嘆。三一行結(云云)。
大般涅槃經疏卷第二十七 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十八
隋章安頂法師撰
唐天臺沙門湛然再治
迦葉品之一
此是善始發問。今欲令終是故更請。前隨義題品。今從人立名。故云迦葉。迦葉如前說。開善用此答安樂性問。地師為慈光善巧住持分。河西興皇同爲佛性門。今明。第五涅槃用此經初后通論佛性。此品與前有何同異。異略為五。一義用異。前品明中道佛性義。為菩提種子。今品明佛性
【現代漢語翻譯】 現代漢語譯本： 文中說：『或怖或悎』。舊注說：『盍』音同『教』音。中寺安法師問王儉，王儉是僧達之子，博學有名。古人寫『教』字，『穴』字下加『豎心』（忄），旁邊安上『告』字，現在人省略『穴』字，只寫『耳』字。『善男子』下，兩處讚歎經文，分為兩部分。先是讚歎，然後是料簡（辨析）。最初的文法是譬喻和合。法是可見的。其次，譬喻中說『深難得底』，有人解釋說，豎著論述只有常、樂、我、凈，不能有無常、苦等；橫著論述則具有常、無常等，所以說『深難得底』。這種解釋是不對的。經文只是說『深』，沒有作單一的解釋。現在我認為，常、無常、非常、非無常，不一不二，不可思議，所以說『深』。（云云）。和合如經文所說。『師子吼言』下，兩處料簡。有問有答。問：從前面說的『深難得底』，是不生不滅，是不三種生中的獨一種嗎？佛回答說，最初總的說明不受卵生和濕生兩種生，其次分別說明不受化生。（云云）。『爾時師子吼』下，三句偈頌讚嘆說經的主人。四十行偈頌。最初兩行是請求說，中間三十七行是讚歎，最後一行是總結。（云云）。
《大般涅槃經疏》卷第二十七 大正藏第38冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第二十八
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
迦葉品之一
這是善始發問。現在想要令其善終，所以再次請問。前面是隨義題品，現在是從人立名，所以說『迦葉』。『迦葉』（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）如前面所說。開善用此來回答安樂性問。地論師認為是慈光善巧住持分。河西興皇同樣認為是佛性門。現在說明，第五涅槃用此經從頭到尾通論佛性。此品與前品有什麼相同和不同？不同之處略為五點。一是義用不同。前品闡明中道佛性義，作為菩提種子。此品闡明佛性。
【English Translation】 English version: The text says: 'Either fear or vigilance.' The old commentary says: '盍 (hé)' is pronounced the same as the '教 (jiào)' sound. Dharma Master An of Zhongsi Temple asked Wang Jian, who was the son of Sengda, erudite and famous. In ancient times, the character '教 (jiào)' was written with '豎心 (shù xīn)' (忄) under the '穴 (xué)' radical, and '告 (gào)' placed beside it. Now people omit the '穴 (xué)' radical and simply write '耳 (ěr)'. Below 'Good man', there are two praises of the scripture, divided into two parts. First is praise, then is analysis. The initial grammar is metaphor and combination. The Dharma is visible. Secondly, in the metaphor it says 'deep and difficult to fathom', some people explain it as, vertically discussing only permanence, bliss, self, and purity, without impermanence, suffering, etc.; horizontally discussing it possesses permanence, impermanence, etc., therefore it is said 'deep and difficult to fathom'. This explanation is incorrect. The scripture only says 'deep', without making a singular explanation. Now I believe that permanence, impermanence, neither permanence nor impermanence, neither one nor two, inconceivable, therefore it is said 'deep'. (Etc.). Combination as the text says. Below 'Lion's Roar Speech', there are two analyses. There are questions and answers. Question: From the previously mentioned 'deep and difficult to fathom', is it unborn and unextinguished, is it the only one among the three kinds of birth? The Buddha answered, initially generally explaining not accepting oviparous and viviparous births, secondly separately explaining not accepting metamorphic birth. (Etc.). Below 'At that time, Lion's Roar', three verses praise the speaker of the scripture. Forty lines of verses. The first two lines are a request to speak, the middle thirty-seven lines are praise, and the last line is a conclusion. (Etc.).
The Commentary on the Mahāparinirvāṇa Sūtra, Volume 27 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra
The Commentary on the Mahāparinirvāṇa Sūtra, Volume 28
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śramaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter One: Kāśyapa
This is a good beginning to the question. Now wanting to make it a good ending, therefore asking again. Previously, the chapter was titled according to meaning, now it is named after a person, therefore it is said 'Kāśyapa' (Kasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices). 'Kāśyapa' as mentioned before. Kaishan uses this to answer the question of the nature of bliss. The Dilun master considers it the skillful abiding division of loving-kindness and light. Xinghuang of Hexi similarly considers it the gate of Buddha-nature. Now explaining, the fifth Nirvāṇa uses this scripture to discuss Buddha-nature from beginning to end. What are the similarities and differences between this chapter and the previous chapter? The differences are roughly five points. First, the meaning and function are different. The previous chapter elucidates the meaning of the Middle Way Buddha-nature, as the seed of Bodhi. This chapter elucidates Buddha-nature.
勝用。能攝極惡闡提偏邪外道。二因果異。前品明因性在因不在果。果性在果不在因。此品明一切惡陰皆是佛性。此即因性。從惡五陰生善五陰。此亦果性。又云。佛性有三世有非三世。聖人果性通三世不通三世。由來解果性。通三世是應身佛性。不通三世是法身佛性。此不然。只說果性通於因果。何須分應法兩身。若善五陰佛性通因果。因中佛性即三世攝。果佛性即非三世。三開合異。前品生死河合四果離三乘。此品涅槃河離四果合三乘。四通別異。前品通明五種佛性。天人六道皆有佛性。此品專明正因佛性。闡提由正因故還生善根。前品別據萬善了因佛性。今品通據善惡皆是佛性。故云。善根人有闡提人無。闡提人有善根人無。五者前品對告一人。今品再對迦葉。諸異乃多。起品初明用異。從初意立章故言涅槃用。就文為二。初明攝惡。后明攝邪。就攝惡中二。先明佛性用。二嘆經。初明用又二。先明斷善。后明生善。以虛妄力故斷善。以佛性力故生善。舊解云。作惡生善兩人更遞然不相關。又一師云。只是一人。前顛倒故起惡。后遇知識故生善。今明不然。或是一人或是多人。如河中七種即是多人。若一人始沒乃至成佛即是一人。舊云。生善有接識義。眾生從界外無明識窟中。始起一品無明而來未起四住。有佛
【現代漢語翻譯】 現代漢語譯本 勝用：此經能夠攝受極其邪惡的闡提（斷善根者，無法成佛的人）和偏離正道的邪見外道。 二、因果差異：前一品闡明因的性質在於因，不在於果；果的性質在於果，不在於因。此品闡明一切惡的五陰（色、受、想、行、識）都是佛性。這便是因的性質。從惡的五陰產生善的五陰，這也是果的性質。又說，佛性有三世（過去、現在、未來）的存在，也有非三世的存在。聖人的果性貫通三世，也貫通非三世。以往的解釋認為，果性貫通三世是應身佛（為度化眾生而顯現的佛）的佛性，不貫通三世是法身佛（佛的真如法性）的佛性。這種說法是不對的。只需說果性貫通因果即可，何必區分應身和法身兩種佛性？如果善的五陰是佛性，那麼它就貫通因果，因中的佛性就屬於三世所攝，果中的佛性就不屬於三世。 三、開合差異：前一品中，生死之河匯合四果（聲聞乘的四種果位），遠離三乘（聲聞乘、緣覺乘、菩薩乘）。此品中，涅槃之河遠離四果，匯合三乘。 四、通別差異：前一品普遍闡明五種佛性，天人六道眾生都有佛性。此品專門闡明正因佛性。闡提因為有正因佛性，所以還能產生善根。前一品特別依據萬善闡明了了因佛性，此品普遍依據善惡都是佛性。所以說，善根之人有（了因佛性），闡提之人沒有（了因佛性）；闡提之人有（正因佛性），善根之人沒有（正因佛性）。 五、對告差異：前一品是對一人說的，此品是再次對迦葉（佛陀的十大弟子之一）說的。諸如此類的差異還有很多。 此品開始闡明作用的差異。從最初的意念確立章節，所以說涅槃的作用。從文義上分為兩部分：首先闡明攝受惡，然後闡明攝受邪。在攝受惡的部分中，又分為兩部分：先闡明佛性的作用，然後讚歎此經。首先闡明作用，又分為兩部分：先闡明斷善，然後闡明生善。因為虛妄的力量而斷善，因為佛性的力量而生善。舊的解釋說，作惡和生善是兩個人輪流進行，互不相關。又有一位法師說，只是一個人，先前因為顛倒而作惡，後來遇到善知識而生善。現在闡明並非如此。或者是一個人，或者是多人。如同河中的七種，就是多人。如果一個人從開始沉沒直到成佛，就是一個人。舊的說法是，生善有接識的意義。眾生從界外的無明識窟中，開始生起一品無明而來，尚未生起四住（四種煩惱），有佛性。
【English Translation】 English version Superior Function: This sutra can embrace the extremely evil Icchantikas (those who have severed their roots of goodness and cannot attain Buddhahood) and heretical outsiders who deviate from the right path. Two, Differences in Cause and Effect: The previous chapter clarified that the nature of the cause lies in the cause, not in the effect; the nature of the effect lies in the effect, not in the cause. This chapter clarifies that all evil five skandhas (form, feeling, perception, volition, consciousness) are Buddha-nature. This is the nature of the cause. From the evil five skandhas arise the good five skandhas, which is also the nature of the effect. Furthermore, it is said that Buddha-nature exists in the three periods (past, present, future) and also exists beyond the three periods. The fruit-nature of a sage pervades the three periods and also pervades beyond the three periods. Past interpretations considered that the fruit-nature pervading the three periods is the Buddha-nature of the Nirmāṇakāya (Buddha's manifested body for the sake of sentient beings), and the fruit-nature not pervading the three periods is the Buddha-nature of the Dharmakāya (Buddha's true nature of reality). This is incorrect. It is sufficient to say that the fruit-nature pervades cause and effect; why distinguish between the Nirmāṇakāya and Dharmakāya Buddha-natures? If the good five skandhas are Buddha-nature, then it pervades cause and effect. The Buddha-nature in the cause is included within the three periods, and the Buddha-nature in the effect is not included within the three periods. Three, Differences in Opening and Closing: In the previous chapter, the river of birth and death merges the four fruits (the four stages of Arhatship in the Śrāvakayāna) and separates the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). In this chapter, the river of Nirvana separates the four fruits and merges the three vehicles. Four, Differences in Generality and Specificity: The previous chapter universally clarified the five kinds of Buddha-nature; beings in the heavens and the six realms all have Buddha-nature. This chapter specifically clarifies the direct cause Buddha-nature. Because Icchantikas have the direct cause Buddha-nature, they can still generate roots of goodness. The previous chapter specifically relied on the myriad good deeds to clarify the manifesting cause Buddha-nature; this chapter universally relies on both good and evil being Buddha-nature. Therefore, it is said that those with roots of goodness have (the manifesting cause Buddha-nature), while Icchantikas do not have (the manifesting cause Buddha-nature); Icchantikas have (the direct cause Buddha-nature), while those with roots of goodness do not have (the direct cause Buddha-nature). Five, Differences in Addressee: The previous chapter was addressed to one person, while this chapter is addressed again to Kāśyapa (one of the Buddha's ten great disciples). There are many such differences. This chapter begins by clarifying the differences in function. From the initial intention of establishing the chapter, it speaks of the function of Nirvana. From the meaning of the text, it is divided into two parts: first, clarifying the embracing of evil, and then clarifying the embracing of heresy. Within the part on embracing evil, there are two parts: first, clarifying the function of Buddha-nature, and then praising this sutra. First, clarifying the function, which is again divided into two parts: first, clarifying the severing of goodness, and then clarifying the generation of goodness. Goodness is severed because of the power of delusion, and goodness is generated because of the power of Buddha-nature. The old interpretation said that doing evil and generating goodness are done by two different people in turn, and are unrelated. Another Dharma master said that it is just one person, who initially did evil because of delusion, and later generated goodness because of encountering a good teacher. Now it is clarified that this is not the case. It could be one person or many people. Like the seven kinds in the river, it is many people. If one person starts to sink and continues until becoming a Buddha, it is one person. The old saying is that generating goodness has the meaning of connecting with consciousness. Sentient beings, from the realm of ignorance and the cave of consciousness, begin to generate one aspect of ignorance and have not yet generated the four abodes (four kinds of afflictions), and have Buddha-nature.
接去即得成佛。此義大妨。設有此經亦是一時改惡為緣。若無此經全不堪依。若言必須起五住竟方能改惡作善。亦無一經定作此說。設有此經亦以一時為緣而已。若爾任惡極而任運被接。何須修道。與八萬劫得道何異。若言從識窟中來者。即是從無明中來。云何言始起一品無明。若未起惑應在別處。若從窟中來始起一品而被接者。自後起品乃至四住何不被接。若無明窟中既被接。四住窟中何不接之。故是難信。若爾並不須修。上數破此義。若佛性力任得菩提不須修者。正破於此。舊言。善星無發跡處是實惡人。是義不然。雖未見經義推是權。何者。佛兩弟兩子各行善惡。阿難為善調達作惡悉皆是權。今羅云爲善善星作惡。例知是權。斷善文為三。一明斷善人。二明斷善相。三明斷善見。斷善人者即善星是。斷善相者不定根性是。聞不定教執成定解。斷善見者。分別推求諸法道理。初就人中二。先問。次答。問為二。先緣起。次正問。緣起中二。先明佛有能化之德。次明善星有可化之緣。就佛又二。初內有慈悲。二外有方便。初文者憐即大慈憫即大悲。次不調能調下。有七句即外方便。善星比丘下。第二明有可化之機又二。初明是子即羅云庶兄此緣則重。次出家之後是有信戒。受持十二部經是慧。壞欲界結獲得四禪是定
【現代漢語翻譯】 現代漢語譯本 如果接著就能夠成佛，這種說法有很大的妨礙。即使有這樣的經典，也只是一時改惡的方便。如果沒有這樣的經典，就完全不能依據。如果說必須發起五住煩惱之後才能改惡行善，也沒有哪部經典明確這樣說。即使有這樣的經典，也只是一時方便而已。如果這樣，任憑作惡到了極點，卻能自然而被接引，那又何必修行呢？這與經歷八萬劫才得道有什麼區別？如果說是從識窟中來的，那就是從無明中來的。怎麼說是剛開始生起一品無明呢？如果還沒有生起迷惑，應該在別的地方。如果從窟中來，剛開始生起一品就被接引，那麼之後生起的品，乃至四住煩惱，為什麼不被接引呢？如果無明窟中已經被接引，四住煩惱的窟中為什麼不接引呢？所以這是難以令人相信的。如果這樣，就根本不需要修行了。上面已經駁斥了這個觀點。如果佛性的力量自然能夠得到菩提，不需要修行，這正是破斥這種說法。舊的說法認為，善星沒有發跡之處，是真正的惡人。這種說法不對。即使沒有看到經典，也可以根據義理推斷這是權巧方便。為什麼呢？佛陀的兩個弟弟和兩個兒子，各自行善作惡，阿難行善，提婆達多(Devadatta)作惡，這些都是權巧方便。現在羅睺羅(Rahula)行善，善星作惡，可以類比得知這也是權巧方便。斷善的文分為三部分：一是說明斷善的人，二是說明斷善的相，三是說明斷善的見。斷善的人就是善星。斷善的相是不定根性，聽聞不定的教義卻執著成定解。斷善的見是分別推求諸法的道理。首先就人中分為二：先是提問，然後是回答。提問分為二：先是緣起，然後是正式提問。緣起中分為二：先是說明佛有能教化的德行，然後是說明善星有可教化的因緣。就佛陀來說，又分為二：一是內在有慈悲，二是外在有方便。初文是說憐憫就是大慈，愍念就是大悲。其次，『不調能調』以下有七句，就是外在的方便。『善星比丘』以下，第二是說明有可教化的機會，又分為二：一是說明他是羅睺羅的庶兄，這個因緣很重。二是說明出家之後，有信心和戒律，受持十二部經，這是智慧，壞除欲界結，獲得四禪，這是禪定。
【English Translation】 English version If one could attain Buddhahood immediately upon being received, this notion presents a significant obstacle. Even if such a sutra existed, it would only serve as a temporary expedient for turning away from evil. Without such a sutra, it would be entirely unreliable. If it is asserted that one must first generate the five dwellings of affliction (five categories of delusion) before being able to reform and do good, no sutra explicitly states this. Even if such a sutra existed, it would only be a temporary expedient. If that were the case, then allowing evil to reach its extreme, one would be naturally received. What difference would there be from attaining the Way after eighty thousand kalpas? If it is said to come from the 'knowledge cave', then it comes from ignorance. How can it be said that one only initially arises with one aspect of ignorance? If delusion has not yet arisen, it should be in another place. If one comes from the cave and is received upon initially arising with one aspect, why are subsequent aspects, up to the four dwellings of affliction, not received? If one is received from the cave of ignorance, why are they not received from the cave of the four dwellings of affliction? Therefore, it is difficult to believe. If that were the case, then there would be no need for cultivation at all. The above has refuted this notion. If the power of Buddha-nature naturally allows one to attain Bodhi without cultivation, this directly refutes this view. The old saying that 'Sunaksatra (Good Star) has no place to develop, he is truly an evil person' is not correct. Even if we have not seen the sutra, we can infer from the meaning that it is an expedient. Why? The Buddha's two brothers and two sons each acted with good and evil. Ananda (Joy) acted with good, Devadatta (God-given) acted with evil, all of these are expedients. Now, Rahula (Fetter) acts with good, Sunaksatra acts with evil, we can infer by analogy that this is also an expedient. The text on severing good is divided into three parts: first, explaining the person who severs good; second, explaining the characteristics of severing good; and third, explaining the views of severing good. The person who severs good is Sunaksatra. The characteristic of severing good is the indeterminate nature, hearing indeterminate teachings but clinging to them as fixed understandings. The view of severing good is to speculatively seek the principles of all dharmas. First, regarding people, it is divided into two: first, the question; then, the answer. The question is divided into two: first, the arising of conditions; then, the formal question. The arising of conditions is divided into two: first, explaining that the Buddha has the virtue of being able to teach and transform; then, explaining that Sunaksatra has the conditions to be taught and transformed. Regarding the Buddha, it is again divided into two: first, having inner compassion; second, having outer skillful means. The initial text says that compassion is great kindness, and sympathy is great compassion. Next, the seven sentences from 'Unable to tame, able to tame' are the outer skillful means. Following 'The Bhiksu Sunaksatra', the second is explaining that there is an opportunity to be taught and transformed, again divided into two: first, explaining that he is Rahula's half-brother, this connection is very important. Second, explaining that after leaving home, he has faith and precepts, upholds the twelve divisions of scripture, this is wisdom, destroys the bonds of the desire realm, and attains the four dhyanas, this is samadhi.
。具足三德豈非因深。次云何如來下正問。先作兩難。後作兩結。初難何故記是惡人。后難何故不先為說法。初又二。初難何故記是闡提即惡因。次難何故地獄劫住是惡果。如來何故下。是第二難與佛緣重何不先為說法。如來世尊下結兩難。云何得名有大慈憫下結初難。佛有慈悲云何名為廝下劫住。既為廝下當知佛無慈悲。次有大方便下結后難。佛既不先為其說法。云何名為有大方便。若有方便應為說法。佛答中不答緣起但答兩難兩結。先答后。后答前。前答后中凡七譬。前六譬明緣有淺深故說有次第。后一譬明佛心平等等說無偏。前六譬中例有三。一舉譬問。二述事奉答。三合譬作解。何以有此三之次第。解云。如佛初為提謂文鱗瞽龍說人天五戒。次赴鹿苑為二乘人轉四諦法。后明方等教諸菩薩。自是一塗約小為初。若初成佛道以舍那教。初照山王。次照平地。此復一塗約大為初。今此文意包括始終。以山王為初。文鱗為中。雙林為后。然第三子雖復極惡以體同故。是故須教。下田雖瘠以家業故是故不廢。下器雖破防急用故。下病雖必死以親屬故。下馬雖老以代倦故。下人雖卑以等施故。前六譬中雖差別答義兼無差。意猶未顯。第七譬中文轉分明。舉師子王不重象輕兔俱盡壯勢。譬佛不厚善薄惡等運大悲。若鉅細而
【現代漢語翻譯】 具足三德難道不是因為因緣深厚嗎？接下來『云何如來』（為何如來）以下是正式提問。先提出兩難，然後作出兩個結論。首先的難點是：為何記述這是惡人？第二個難點是：為何不先為他說法？第一個難點又分為兩點：首先是難點：為何記述這是闡提（icchantika，斷善根者）即惡因？其次是難點：為何地獄劫住是惡果？『如來何故』（如來為何）以下，是第二個難點：與佛有緣分深厚，為何不先為他說法？『如來世尊』（如來世尊）以下，是總結兩個難點。『云何得名有大慈憫』（為何能被稱為具有大慈憫）以下，是總結第一個難點。佛有慈悲，為何還要讓他遭受劫住地獄的痛苦？既然要遭受劫住地獄的痛苦，那麼應當知道佛沒有慈悲。接下來『次有大方便』（其次具有大方便）以下，是總結第二個難點。佛既然不先為他說法，為何能被稱為具有大方便？如果具有方便，就應該為他說法。 佛在回答中，不回答緣起，只回答兩個難點和兩個結論。先回答後面的難點，再回答前面的難點。在回答後面的難點中，共有七個譬喻。前面的六個譬喻說明因緣有深淺，所以說法有次第。後面的一個譬喻說明佛心平等，所以說法沒有偏頗。前面的六個譬喻中，例子有三種：一是舉出譬喻提問，二是陳述事情奉答，三是結合譬喻作出解釋。為何有這三種次第？解釋說：如同佛最初為提謂（Trapusa）、文鱗（Bhallika）、瞽龍（Gopala）說人天五戒，然後前往鹿野苑為二乘人轉四諦法輪，後來闡明方等教導諸菩薩。這自始至終都是一個途徑，從小乘開始。如果最初成佛道時以舍那佛（Vairocana）的教法，最初照耀山王（Sumeru），然後照耀平地，這又是一個途徑，從大乘開始。現在這段文字的意思包括了始終，以山王為開始，文鱗為中間，雙林為最後。然而第三個兒子即使非常惡劣，但因為本體相同，所以需要教導。下等的田地即使貧瘠，但因為是家業，所以不能荒廢。下等的器皿即使破損，但因為有急用，所以要防備。下等的病人即使必死，但因為是親屬，所以要照顧。下等的馬即使年老，但因為可以代替疲倦，所以要飼養。下等人即使卑微，但因為要平等施捨，所以要對待。前面的六個譬喻中，雖然有差別，但回答的意義兼顧了沒有差別，但意思仍然不明顯。第七個譬喻中，文字轉變分明。舉例說獅子王不重視大象而輕視兔子，而是竭盡全力。比喻佛不厚待善人而薄待惡人，而是平等地運用大悲心。如果區分大小而有所偏頗，那麼就...
【English Translation】 Is it not because of the depth of causes that one is endowed with the three virtues? Next, the phrase 'Why the Tathagata' below is the formal question. First, two dilemmas are presented, and then two conclusions are drawn. The first difficulty is: why record that this is an evil person? The second difficulty is: why not preach the Dharma to him first? The first difficulty is further divided into two points: first, the difficulty is: why record that this is an icchantika (one who has severed the roots of goodness), which is an evil cause? Second, the difficulty is: why is dwelling in hell for kalpas an evil result? 'Why the Tathagata' below is the second difficulty: having a deep karmic connection with the Buddha, why not preach the Dharma to him first? 'The Tathagata, the World Honored One' below is a summary of the two difficulties. 'Why is he called greatly compassionate?' below is a summary of the first difficulty. The Buddha has compassion, so why should he suffer the pain of dwelling in hell for kalpas? Since he must suffer the pain of dwelling in hell for kalpas, then it should be known that the Buddha has no compassion. Next, 'Secondly, having great skillful means' below is a summary of the second difficulty. Since the Buddha does not preach the Dharma to him first, why is he called having great skillful means? If he has skillful means, he should preach the Dharma to him. In his answer, the Buddha does not answer the arising of conditions, but only answers the two difficulties and the two conclusions. He first answers the latter difficulty, and then answers the former difficulty. In answering the latter difficulty, there are seven parables. The first six parables illustrate that the causes and conditions have depths, so the Dharma is preached in order. The last parable illustrates that the Buddha's mind is equal, so the Dharma is preached without bias. Among the first six parables, there are three types of examples: first, raising a parable to ask a question; second, stating the matter to offer an answer; and third, combining the parable to make an explanation. Why are there these three orders? The explanation is: just as the Buddha first spoke of the five precepts for humans and devas to Trapusa, Bhallika, and Gopala, then went to Mrigadava to turn the wheel of the Four Noble Truths for the two vehicles, and later elucidated the Vaipulya teachings to the Bodhisattvas. This is one path from beginning to end, starting from the Small Vehicle. If one initially attains Buddhahood with the teachings of Vairocana Buddha, initially illuminating Mount Sumeru and then illuminating the plains, this is another path, starting from the Great Vehicle. Now, the meaning of this passage includes the beginning and the end, starting with Mount Sumeru, with Trapusa and Bhallika in the middle, and the twin Sala trees at the end. However, even if the third son is extremely evil, because the essence is the same, he needs to be taught. Even if the inferior field is barren, because it is a family business, it cannot be abandoned. Even if the inferior vessel is broken, because it is urgently needed, it must be guarded against. Even if the inferior patient is sure to die, because he is a relative, he must be taken care of. Even if the inferior horse is old, because it can replace fatigue, it must be fed. Even if the inferior person is humble, because he must be given equally, he must be treated. In the first six parables, although there are differences, the meaning of the answer takes into account that there is no difference, but the meaning is still not clear. In the seventh parable, the words change clearly. For example, the lion king does not value elephants and despise rabbits, but exerts all his strength. It is a metaphor for the Buddha not favoring the good and disfavoring the evil, but equally using great compassion. If one distinguishes between large and small and is biased, then...
觀象不足兔有餘。若量力而觀象須疾兔須徐。獸王不爾等一無殊。就緣而觀菩薩教深細聲聞教淺近。闡提教世間佛不二。三大悲平等我於一時住王城下。二追答記彼之問。問有二句。初答闡提。次答記意。初答闡提自謂有信慧定。盡非其問不許有之。明無信又三。一不信佛是無所畏人。我於一時在迦尸下。二明不信佛是無妄語人。我於一時與善星下。三明不信佛是無嫉妒人。初文者。汝言出家表其有信。今以三事顯其無信。第二佛行時足離地四寸。千輻印文常現跡中人皆欲見。其常滅之既不能滅。取死蚯蚓置佛跡中。令無量人起踐害想(云云)。第三文者。夫人鬼報別而宛然相見。酬往問答豈實惡人所能為也。驗知是權(云云)。善星雖復讀誦下。二明其無慧。但得文字不解其義是則非慧。親近惡友下。第三明無定又二。初明雖得后失故言無定。次退禪下總結起邪所以記之。善男子汝若不信下。第二答其前問記意又二。先明記意。次明不可治。初文者。以其必入故我記之。顯必入相故往見之。見佛起惡即入地獄必入明矣。往善星所者。或謂舉往事。或難思力不動而往(云云)。善男子善星雖入佛法下。二答不可治人。由彼放逸故不可治憫之而已。有法譬合。閤中二番各二。皆先正合。次以譬帖合。我后昔來下二答其兩
【現代漢語翻譯】 現代漢語譯本 觀察表象不足以瞭解真相，就像追逐兔子一樣。如果衡量自身能力來觀察表象，追逐兔子時而要快，時而要慢。獸王（指佛陀）不會這樣，對一切眾生都一視同仁，沒有差別。就因緣而言，菩薩的教法深奧而細緻，聲聞乘的教法則淺顯而易懂。闡提（斷善根的人）的教法與世間法沒有區別，佛與世間法也沒有本質上的不同。佛陀以三大悲心平等對待一切眾生。我曾經住在王舍城下。 以下是對於之前問題的追問和回答。問題有兩句。首先回答關於闡提的問題，然後是關於記意（佛陀對未來的預言）的問題。首先回答關於闡提的問題，他們自認為有信心、智慧和禪定，但這些都不是真正的問題，因此不承認他們擁有這些。闡明他們沒有信心，分為三個方面。一是不相信佛陀是無所畏懼的人。我曾經在迦尸城下。 二是闡明不相信佛陀是不會說妄語的人。我曾經與善星比丘在一起。 三是闡明不相信佛陀是不會嫉妒的人。關於第一點，你說他們出家表明他們有信心，現在用三件事來顯示他們沒有信心。第二件事是，佛陀行走時，腳離地四寸，千輻輪的印記常常顯現在足跡中，人們都想看到。但這些印記常常消失，無法長久存在。於是他們取來死蚯蚓放在佛陀的足跡中，讓無數人產生踐踏和傷害的想法（等等）。第三件事是，人和鬼的報應不同，但卻能清楚地相互看見，相互問答。這難道是真正的惡人所能做到的嗎？由此可以驗證，這是一種權宜之計（等等）。 善星比丘雖然能夠讀誦經典，但第二點是闡明他沒有智慧。他只是得到了文字，卻不理解其中的含義，因此不是真正的智慧。親近惡友，第三點是闡明他沒有禪定，又分為兩個方面。首先闡明他雖然得到過禪定，但後來又失去了，所以說他沒有禪定。其次是退失禪定，總結了他產生邪見的根源，所以要記錄下來。善男子，如果你不相信，以下是第二點，回答他之前的問題，記錄他的想法，又分為兩個方面。先闡明記錄他的想法，然後闡明他不可救藥。關於第一點，因為他必定會墮入地獄，所以我記錄下來。爲了顯示他必定墮入地獄的跡象，所以我去見他。他見到佛陀就生起惡念，必定會墮入地獄，這已經很明顯了。前往善星比丘那裡，有人認為是舉過去的例子，或者認為這是不可思議的力量，不用移動就能到達（等等）。 善男子，善星比丘雖然進入了佛法，但第二點是回答他不可救藥。因為他放縱自己，所以不可救藥，只能憐憫他。這裡有一個比喻，分為兩組，每組兩個方面。都是先正面地比喻，然後用比喻來貼合。我後來以前來（等等），這是第二點，回答他的兩個問題。
【English Translation】 English version Observing appearances is insufficient to understand the truth, like chasing a rabbit. If one measures their ability to observe appearances, chasing the rabbit requires speed at times and slowness at others. The Lion King (referring to the Buddha) is not like this; he treats all beings equally, without distinction. In terms of conditions, the teachings of the Bodhisattvas are profound and subtle, while the teachings of the Śrāvakas (hearers) are shallow and easy to understand. The teachings of the Icchantikas (those who have severed their roots of goodness) are no different from worldly teachings, and the Buddha is not essentially different from the world. The Buddha treats all beings equally with the three great kinds of compassion. I once resided beneath Rājagṛha (Royal City). The following is a follow-up and response to previous questions. There are two questions. First, answer the question about the Icchantikas, and then the question about vyākaraṇa (Buddha's predictions of the future). First, answering the question about the Icchantikas, they claim to have faith, wisdom, and samādhi (concentration), but these are not the real questions, so it is not acknowledged that they possess them. Clarifying that they have no faith is divided into three aspects. First, they do not believe that the Buddha is a fearless person. I was once beneath Kāśī (Benares). Second, clarifying that they do not believe that the Buddha is a person who does not speak falsely. I was once with the good star bhikṣu (monk). Third, clarifying that they do not believe that the Buddha is not jealous. Regarding the first point, you say that their renunciation indicates that they have faith, but now use three things to show that they have no faith. The second thing is that when the Buddha walks, his feet are four inches above the ground, and the marks of the thousand-spoked wheel constantly appear in his footprints, and people all want to see them. But these marks often disappear and cannot last long. So they took dead earthworms and placed them in the Buddha's footprints, causing countless people to have thoughts of trampling and harming (etc.). The third thing is that the retribution of humans and ghosts is different, but they can clearly see each other and answer each other. Could this be done by a truly evil person? From this, it can be verified that this is a expedient means (etc.). Although the good star bhikṣu can recite the scriptures, the second point is to clarify that he has no wisdom. He only obtained the words but did not understand their meaning, so it is not true wisdom. Approaching evil friends, the third point is to clarify that he has no samādhi, which is divided into two aspects. First, clarifying that although he had obtained samādhi, he later lost it, so it is said that he has no samādhi. Second, falling away from samādhi, summarizing the root cause of his arising of wrong views, so it must be recorded. Good man, if you do not believe, the following is the second point, answering his previous question, recording his thoughts, which is divided into two aspects. First, clarifying the recording of his thoughts, and then clarifying that he is incurable. Regarding the first point, because he will surely fall into hell, I record it. In order to show the signs that he will surely fall into hell, I went to see him. He had evil thoughts when he saw the Buddha, and he will surely fall into hell, which is already obvious. Going to the good star bhikṣu, some think it is citing past examples, or think it is an inconceivable power, able to arrive without moving (etc.). Good man, although the good star bhikṣu entered the Buddha's Dharma, the second point is to answer that he is incurable. Because he indulges himself, he is incurable and can only be pitied. Here is a metaphor, divided into two groups, each with two aspects. All are first positively metaphorical, and then use the metaphor to fit. I later came before (etc.), this is the second point, answering his two questions.
結。初答先結無慈悲心又二。先正答次。料簡。初正答中有法譬合。二更問答料簡。于中二。先問。次答。答中二。先正答。次善男子下引昔顯實。于中引目連記事非全不著。但見前兩不見後接。但見頭白不見體駿(云云)。如來不爾。是故無二。善星比丘常為無量下。答後方便之結。明我令其恒在左右不令遠去。恐其為惡云何是無方便。第五解力即是欲力。知眾生欲解也。世尊一闡提輩下。第二斷善之相文為三。初正明斷善。二明根性不定故斷善。三明說教不定故斷善。初有五番問答。初番先問。次佛答。中以斷善根故所以無善。依數人解。闡提起惡邪無閡斷此善根。如無漏無閡道斷煩惱。若爾當知畢竟不復生善。云何能得還生善根。是義不然。闡提身中有重惡障善不併興。名此被障善不得生。后惡稍滅善復得生。故言還生善根。問闡提為有善可斷無善可斷。答具有兩義。其曾作善後遇惡友斷滅此善。故言有善可斷。無善可斷者。向時作惡全未有善。而惡業將滅善業應生。而復起障善不得起。名無善可斷。文云。眾生悉有信等五根闡提永斷者。相承釋云。理內眾生有信等五根。理外顛倒虛妄故無信等五根。此義不然。只此理外亦有信等。闡提既是理外。起惡斷此五根。但作惡眾生既有佛性應生五根。而即事未有義說
【現代漢語翻譯】 現代漢語譯本 總結。最初的回答先總結了沒有慈悲心，又分為兩部分。首先是正面回答，其次是辨析。在最初的正面回答中，有以法譬喻結合。然後是進一步的問答辨析。其中分為兩部分。首先是提問，其次是回答。在回答中分為兩部分。首先是正面回答，其次是『善男子』以下引用過去的事例來顯明真實。其中引用目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的記事並非完全沒有依據，但只看到前面兩點，沒有看到後面的聯繫。只看到頭髮變白，沒有看到身體的駿健（等等）。如來（Tathagata，佛陀的稱號之一）不是這樣。因此沒有二元對立。『善星比丘』經常為無量（無數）的…以下，是回答後面的方便之總結。說明我讓他一直在我左右，不讓他遠離。擔心他作惡，怎麼能說沒有方便呢？第五種解力就是欲力，瞭解眾生的慾望和理解力。『世尊，一闡提（Icchantika，斷善根的人）輩』以下，第二部分說明斷善的相狀，分為三部分。首先是正面說明斷善，其次是說明根性不定所以斷善，第三是說明說教不定所以斷善。最初有五番問答。最初一番先提問，然後佛陀回答。中間以斷善根的緣故，所以沒有善。依照一些人的理解，一闡提生起邪惡沒有阻礙，斷滅這種善根，就像無漏無礙的道斷滅煩惱一樣。如果這樣，應當知道畢竟不再產生善。怎麼能夠再生善根呢？這種說法不對。一闡提身中有很重的惡業障礙，善和惡不能同時興起。這被稱為被障礙，善不能產生。後來惡業稍微消滅，善又能夠產生。所以說還能再生善根。問：一闡提是有善可以斷，還是沒有善可以斷？答：兼具兩種含義。他曾經作善，後來遇到惡友，斷滅了這種善，所以說有善可以斷。沒有善可以斷的情況是，過去一直作惡，完全沒有善，而惡業將要消滅，善業應該產生，但是又生起障礙，善不能產生，這稱為沒有善可以斷。經文中說：『眾生都有信等五根，一闡提永遠斷滅』，相承的解釋說，從理上來說，眾生有信等五根，從理外來說，顛倒虛妄，所以沒有信等五根。這種說法不對。僅僅從理外來說，也有信等。一闡提既然是從理外，生起惡業，斷滅這五根。但是作惡的眾生既然有佛性，應該產生五根，但是就事相上來說，還沒有這種意義。
【English Translation】 English version Conclusion. The initial answer first concludes the lack of compassion, and is further divided into two parts. First, a direct answer, and second, an analysis. In the initial direct answer, there is a combination of Dharma analogy. Then there is further question-and-answer analysis, which is divided into two parts. First, the question, and second, the answer. The answer is divided into two parts. First, the direct answer, and second, from 'Good man' onwards, citing past examples to reveal the truth. Among them, the record of Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) is not entirely without basis, but only sees the first two points and does not see the connection behind them. Only seeing the hair turning white, not seeing the body's vigor (etc.). The Tathagata (one of the titles of the Buddha) is not like this. Therefore, there is no duality. 'Good Star Bhikshu' is often for immeasurable (countless)... below, is the conclusion of the expedient means behind the answer. Explaining that I keep him by my side and do not let him go far away, fearing that he will do evil, how can it be said that there are no expedient means? The fifth power of understanding is the power of desire, understanding the desires and understanding of sentient beings. 'World Honored One, the Icchantika (one who has severed their roots of good) class' below, the second part explains the characteristics of severing good, divided into three parts. First, a direct explanation of severing good, second, explaining that the nature of the roots is uncertain, so severing good, and third, explaining that the teaching is uncertain, so severing good. Initially, there are five rounds of questions and answers. In the first round, the question is asked first, and then the Buddha answers. In the middle, because of severing the roots of good, there is no good. According to some people's understanding, Icchantika arises evil without hindrance, severing this root of good, just like the un-leaking, unobstructed path severs afflictions. If so, it should be known that good will never be produced again. How can one be able to regenerate the roots of good? This statement is not correct. There are heavy obstacles of evil karma in the body of Icchantika, and good and evil cannot arise at the same time. This is called being obstructed, and good cannot arise. Later, the evil karma is slightly extinguished, and good can arise again. Therefore, it is said that the roots of good can be regenerated. Question: Does Icchantika have good that can be severed, or no good that can be severed? Answer: It has both meanings. He once did good, and later encountered evil friends, severing this good, so it is said that there is good that can be severed. The situation where there is no good that can be severed is that in the past, he always did evil and had no good at all, and the evil karma is about to be extinguished, and good karma should arise, but obstacles arise again, and good cannot arise. This is called no good that can be severed. The scripture says: 'Sentient beings all have the five roots of faith, etc., and Icchantika eternally severs them.' The inherited explanation says that in principle, sentient beings have the five roots of faith, etc., and in principle outside, they are inverted and false, so there are no five roots of faith, etc. This statement is not correct. Just from the outside, there are also faith, etc. Since Icchantika is from the outside, arising evil karma, severing these five roots. But since sentient beings who do evil have Buddha-nature, they should produce the five roots, but in terms of phenomena, there is no such meaning.
應有。故云。一切眾生悉有。文云。殺闡提無罪殺蚊蟻有罪者。闡提有重惡在身殺之無罪。蚊蟻無重惡故殺之有罪。文云。施畜生得百倍報。施一闡提得千倍報者。闡提過去五戒感人。施之福重。畜生先世惡業感此畜身。施之福輕。世尊一闡提者下。第二番問答。問中定宗答可見。世尊一切眾生下。第三番問答。問中明闡提不斷未來云何斷善。佛答斷有二種。一現滅。二障未來。若現起惡善法不生。故是現滅。既現作惡復遮未來。善不得起。故斷未來。亦具斷三世。過去作惡而復不悔即無復善。未來複有還生善義。但自微弱不能救之。世尊一闡提輩下。第四番問答。明不斷佛性。佛性是善此善不斷名不斷性。又佛性是常實不可斷。所言如世間眾生我性佛性者。三解。一云。借外道我以之為譬。都無邪我故三世不攝。真我是常三世不攝。二云不爾。只是世間眾生我性即是佛性。是佛性故三世不攝。三云。即是真我。語勢牽令佛性是常。後文云。佛性未來。前云。非三世攝。兩語相違。今須會通。前云。三世所不攝者。就佛性體。後言。未來約眾生修。一切眾生未來當得清凈之身。故言未來。迦葉言佛性下。第五番問答。初問佛性。次問闡提。初問者。佛性既其三世不攝。云何言未來。如來若言下。次問闡提。若言闡提全
【現代漢語翻譯】 現代漢語譯本 應是有的。所以說，一切眾生都有佛性。經文說：『殺死一闡提（斷善根者）沒有罪，殺死蚊蟻有罪』，是因為一闡提身負重惡，所以殺死他沒有罪；蚊蟻沒有重惡，所以殺死它有罪。經文說：『佈施給畜生得到百倍的果報，佈施給一闡提得到千倍的果報』，是因為一闡提過去持守五戒，感得人身，所以佈施給他福報深重；畜生前世造作惡業，感得畜生之身，所以佈施給它福報輕微。世尊，一闡提輩下，是第二番問答。問中的定宗，答案顯而易見。世尊，一切眾生下，是第三番問答。問中說明一闡提斷了現在的善，未來又如何斷善呢？佛回答說，斷有二種：一是現滅，二是障未來。如果現在生起惡念，善法就不能生起，所以是現滅。既然現在作惡，又遮蔽未來，善法就不能生起，所以斷了未來。也具備斷三世的含義。過去作惡而不懺悔，就沒有恢復善的可能。未來雖然還有產生善的可能，但自身微弱，不能自救。世尊，一闡提輩下，是第四番問答。說明不斷佛性。佛性是善，不斷佛性就叫做不斷性。而且佛性是常、是真實的，不可斷。所說『如同世間眾生的我性佛性』，有三種解釋。第一種解釋說，是借用外道的『我』來作比喻，實際上並沒有邪我，所以不被三世所攝。真我是常，也不被三世所攝。第二種解釋說，不是這樣，只是世間眾生的我性就是佛性，因為是佛性，所以不被三世所攝。第三種解釋說，就是真我。語氣牽引，使得佛性是常。後面的經文說，佛性是未來。前面說，不被三世所攝。兩句話相互矛盾。現在需要會通。前面說，不被三世所攝，是從佛性的本體來說的。後面說未來，是從眾生修行的角度來說的。一切眾生未來應當得到清凈之身，所以說未來。迦葉說佛性下，是第五番問答。先問佛性，再問一闡提。先問佛性，佛性既然不被三世所攝，為什麼說未來？如來如果說下，是問一闡提，如果說一闡提完全...
【English Translation】 English version It should exist. Therefore, it is said that all sentient beings have Buddha-nature. The text says: 'Killing an Icchantika (one who has severed their roots of goodness) is not a sin, but killing a mosquito or ant is a sin,' because an Icchantika carries heavy evil, so killing them is not a sin; mosquitoes and ants do not have heavy evil, so killing them is a sin. The text says: 'Giving to animals yields a hundredfold reward, giving to an Icchantika yields a thousandfold reward,' because an Icchantika in the past upheld the five precepts and thus attained a human body, so giving to them brings great merit; animals in previous lives committed evil deeds and thus attained an animal body, so giving to them brings little merit. 'World Honored One, regarding the Icchantikas,' is the second question and answer. The established principle in the question is evident in the answer. 'World Honored One, regarding all sentient beings,' is the third question and answer. The question clarifies how an Icchantika severs present goodness, and how they sever future goodness. The Buddha answers that there are two kinds of severance: one is present extinction, and the other is obstructing the future. If evil thoughts arise in the present, good dharmas cannot arise, so it is present extinction. Since they commit evil in the present and also obstruct the future, good dharmas cannot arise, so the future is severed. It also encompasses the meaning of severing the three times. If one commits evil in the past and does not repent, there is no possibility of restoring goodness. Although there is still the possibility of generating goodness in the future, it is weak and cannot save itself. 'World Honored One, regarding the Icchantikas,' is the fourth question and answer. It clarifies that Buddha-nature is not severed. Buddha-nature is good, and not severing Buddha-nature is called 'not severing nature.' Moreover, Buddha-nature is constant and real, and cannot be severed. What is said, 'Like the self-nature and Buddha-nature of sentient beings in the world,' has three explanations. The first explanation says that it borrows the 'self' of external paths as a metaphor; in reality, there is no heretical self, so it is not encompassed by the three times. The true self is constant and is not encompassed by the three times. The second explanation says that it is not like that; the self-nature of sentient beings in the world is simply Buddha-nature, and because it is Buddha-nature, it is not encompassed by the three times. The third explanation says that it is the true self. The tone implies that Buddha-nature is constant. The later text says that Buddha-nature is in the future. The earlier text says that it is not encompassed by the three times. The two statements contradict each other. Now, it is necessary to reconcile them. The earlier statement, 'not encompassed by the three times,' refers to the essence of Buddha-nature. The later statement about the future refers to the practice of sentient beings. All sentient beings should attain a pure body in the future, so it is said to be in the future. 'Kashyapa said, regarding Buddha-nature,' is the fifth question and answer. First, it asks about Buddha-nature, then about Icchantikas. First, it asks about Buddha-nature: since Buddha-nature is not encompassed by the three times, why is it said to be in the future? 'If the Tathagata says,' is the question about Icchantikas, if it is said that Icchantikas completely...
無善法。何以得有憐愛等心。若有此心即是有善。佛言下答先答。初問又二。先答問。次論義。初答中二。先嘆問。次正答。性非三世約未來得故言未來。故下舉例說因為果說果為因。佛性亦爾。云未來者因中說果。言食及觸者。食可見。觸名不同。或以識為觸。或根為觸今具二義。故論云。觸不定故。故無別法。若意識在緣名觸。此觸在識。若言眼識眼觸。此觸在想。今言見色名觸。此謂識心以之為觸。色是前塵能生識觸。故謂色為觸。亦因中說果。世尊下第二論義。先問。次答。問因前生果性既非三世。云何言眾生有。佛答性非內外猶如虛空。而諸眾生定有此性。文云。悉皆有之。如汝所言下答。次問初牒問非之。何以故下正答。有法譬合。法說。雖有孝慈等善文云皆是邪業。雖有見聞皆是無記。既無正善皆名邪惡。取業求業者。對翻于善。善中先生善欲。次生善思。今以取業對善欲。求業對善思。雖皆言善猶是無記。次舉譬云。如訶梨勒味唯是苦。色香非苦。然前難闡提豈得無善。其有憐愛即名為善。故佛答云。悉是邪惡。莊嚴云。無出世善有憐愛善。光宅云。設有憐愛並無記性。不名善性。如棋書等是工巧無記。開善云。斷善作惡。設有憐愛並屬惡邪。何得有善。觀師同。開善云。重惡居身。如種苦瓠根葉悉
苦。合如文。善男子如來具足下。第二明根性不定。或惡或善。又二。初正明不定。后更問答論義。初又二。初明不定。次斷善根。初明不定又三。一知不定根二出不定相。三結不定。初如文。次文者。數習則利轉下為中上。不習則鈍轉上為中下。三結如文(云云)。以無定故下。二明不定故。故斷善根又三。初明不定斷善。次明若定則不爾。三是故下證不定。迦葉白佛下第二論義(云云)。問可見。佛答為二。初就善星答。后就餘人答。非但知善星根性。亦知餘人根性。初又三。初明其居王位即能破滅。善星若不下。二明出家不出傢俱能斷善。出家增其敬長。讀誦修定等善具如上說。若我不聽下。三結知根力。次佛觀眾生下。約餘人為答又二。初明不定。次辨升沈。初又二。有斷善生善。初斷善又三。一正斷善。次何以故下出斷善之行。三以是因緣下結其斷善。次如來複知下二明生善。有法譬合。法可見。譬中。泉譬佛性。村譬陰身。熱渴譬苦逼。欲往譬求樂心。邊智者譬佛菩薩。合譬中二。先合。次結知根力。爾時世尊取地少土下。二明升沈不同沈多升寡又三。初舉事問。次領旨奉答。三合又三。初就果合。次就因合。三結知根力。迦葉白佛如來具足下。第三明說教不定。佛照根不同說教則異。眾生不達根教之殊
。執成爭論能斷善根。為二。先問。次答。初問為三。一明知根。二明執爭。三結問。何故作不定說致令起爭。初明知根亦應知。過去特是略爾。如是眾生下次明執爭。因茲廣出爭論之相。開善云。二十爭論。冶城云二十一爭論(云云)。三如其如來下結難(云云)。次答中佛具答三問。此卷內答前兩問。后卷初答第三問。答初為二。初正明說教不定。次廣明不定法。初文為四。一明理深難解。二出愚智兩人。三明須不定說。四結知根力即四悉意。初言理深者。非六凡識所知。唯聖智慧解故是理深。此第一義意。次愚智中又二。先出智。次出愚。初智人聞有知無聞無知有。聞有無知非有無。一二等亦如是。次愚人聞有執有以拒無。聞無是無而非有。聞亦有無以封雙存。聞俱棄而著兩舍。面聞尚然。末世轉尤斯由不解。對治悉意。三如來所有下須說不定。此總據不定。有法譬合。初法者。為度眾生須說不定。本令得益。不令其執不定為爭。次譬中如醫用藥元為差病。終不願其服藥成病。合譬中為國土封疆不同豈可一類。一類則無益國土者。如多寒國用毛褥著皮。靴時節者。饑饉時乞唯得肉食。為他語者。如九住言不見十住言少見。為人者。隨人根性。此即為人意也。四結知根力。即世界意(云云)。有一經文無結應是遺
漏。於一名下。二廣出不定法又三。初正明不定法。次引證。三結非二乘所知。初文又二。初名義不定。后廣略不定。初名義中二。初列章門次解釋。初列中列三章門如經。若欲對明應有六句。對一名說無量名。應云對無量名說一名。對一義說無量名。應云對無量義說一名。對無量義說無量名。應云對無量名說無量義。今文略舉一邊。云何一名下釋出。先釋三章門。後重釋第二門。釋初章舉涅槃一名具含眾名。大亮云。涅槃八味之都名眾德之總稱。意在於此。而諸師種種翻涅槃者。亦只因此而生爭論。次釋一義說無量名。舉帝釋釋者與前何異。前寄法后寄人下重釋。中復寄五陰者此寄果法。亦是一義而復多名。種種分別令易解故。河西翻婆蹉婆為好嚴飾。昔好衣佈施今報得麗服。富闌陀羅翻為調伏諸根明。天帝外以麗服嚴容。內以善法調意。摩佉婆翻為無勝。無過超諸天故。因陀羅翻為光明。光明最勝。千眼者一時知千義斷千事。金剛者身相堅固。三釋無量義說無量名者。就如來萬德具足釋之。即是無量義。一義一名即是無量名。八智有三解。一云。常等無常等八。二云。四諦各有法比為八。數人就欲界論法。色無色為比。論家就現在論法。過未為比。三云。優婆塞戒經有八智。七如梵行中七善法。足一知根。四復有
【現代漢語翻譯】 現代漢語譯本： 漏。於一名下。二、廣出不定法，又有三種。 首先，明確不定法。 其次，引用論證。 第三，總結此法非二乘（聲聞乘和緣覺乘）所能知。 首先，在正明不定法中，又分為兩個部分： 第一，名稱和意義的不定； 第二，廣說和略說的不定。 首先，在名稱和意義的不定中，又分為兩個部分： 第一，列出章門； 第二，解釋章門。 首先，在列出章門中，列出三個章門，如經文所示。如果要對照說明，應該有六句話： 對一個名稱說無量名稱，應該說成『對無量名稱說一個名稱』。 對一個意義說無量名稱，應該說成『對無量意義說一個名稱』。 對無量意義說無量名稱，應該說成『對無量名稱說無量意義』。 現在經文省略了一邊，說『云何一名』（為什麼一個名稱）以下是解釋。 首先解釋三個章門，然後重新解釋第二個章門。 在解釋第一個章門時，舉出『涅槃』（Nirvana，佛教術語，指解脫后的境界）這一個名稱，就包含了所有的名稱。大亮說，『涅槃是八種味道的都城，是眾多美德的總稱』，意思就在這裡。而各位法師對涅槃的種種翻譯，也只是因此而產生爭論。 其次解釋『一個意義說無量名稱』，舉出『帝釋』（Indra，佛教中的天神）為例，這與前面有什麼不同？前面是寄託於法，後面是寄託於人。 下面重新解釋，其中寄託於五陰（Skandha，佛教術語，指構成個體的五種要素：色、受、想、行、識）的，這是寄託于果法，也是一個意義而有多個名稱，種種分別是爲了容易理解的緣故。 河西將『婆蹉婆』翻譯為『好嚴飾』，過去用好的衣服佈施，現在報得華麗的衣服。 富蘭陀羅翻譯為『調伏諸根明』，天帝外表用華麗的衣服裝飾容貌，內心用善良的法調伏意念。 摩佉婆翻譯為『無勝』，沒有超過他的，超越了諸天。 因陀羅翻譯為『光明』，光明最為殊勝。『千眼』（Sahasra-aksa，佛教術語，指帝釋天的眼睛）是指一時知道千種意義，斷除千種事情。 『金剛』（Vajra，佛教術語，指堅固不壞的法器或事物）是指身相堅固。 第三，解釋『無量意義說無量名稱』，就如來（Tathagata，佛教術語，指佛的稱號之一）萬德具足來解釋，這就是無量意義，一個意義一個名稱，也就是無量名稱。 八智有三種解釋： 第一種說法是，常等、無常等八種。 第二種說法是，四諦（Arya-satyani，佛教術語，指苦、集、滅、道四條真理）各有法、比，合起來是八種。數人就欲界來討論法，色界和無色界作為比。論家就現在來討論法，過去和未來作為比。 第三種說法是，《優婆塞戒經》（Upasaka Sila Sutra）中有八智，七種如梵行中的七善法，加上一個知根。 第四種說法是……
【English Translation】 English version: Leakage. Under one name. Secondly, broadly explaining the indeterminate dharma, there are also three types. Firstly, clearly stating the indeterminate dharma. Secondly, citing evidence. Thirdly, concluding that this dharma is not known by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Firstly, in clearly stating the indeterminate dharma, it is further divided into two parts: First, the indeterminacy of name and meaning; Second, the indeterminacy of extensive and concise explanation. Firstly, in the indeterminacy of name and meaning, it is further divided into two parts: First, listing the chapter headings; Second, explaining the chapter headings. Firstly, in listing the chapter headings, three chapter headings are listed, as shown in the sutra. If you want to explain by comparison, there should be six sentences: Speaking of countless names for one name, it should be said 'speaking of one name for countless names'. Speaking of countless names for one meaning, it should be said 'speaking of one meaning for countless names'. Speaking of countless names for countless meanings, it should be said 'speaking of countless meanings for countless names'. Now the text omits one side, saying 'Why one name' (Yunhe Yiming). The following is the explanation. First explain the three chapter headings, and then re-explain the second chapter heading. When explaining the first chapter heading, taking 'Nirvana' (Nirvana, a Buddhist term referring to the state after liberation) as an example, this one name contains all names. Da Liang said, 'Nirvana is the capital of eight flavors, the general term for many virtues', the meaning is here. And the various translations of Nirvana by the masters are only caused by this dispute. Secondly, explaining 'one meaning speaks of countless names', taking 'Indra' (Indra, a deity in Buddhism) as an example, what is the difference between this and the previous one? The previous one is entrusted to the Dharma, and the latter is entrusted to the person. The following re-explains, among which those entrusted to the five skandhas (Skandha, a Buddhist term referring to the five elements that constitute an individual: form, feeling, perception, volition, consciousness) are entrusted to the fruit dharma, which is also one meaning with multiple names. The various distinctions are for the sake of easy understanding. He Xi translates 'Bacchavasa' as 'good decoration', in the past giving good clothes as alms, now rewarded with gorgeous clothes. Pūrṇatāra translates as 'subduing the roots of brightness', the heavenly emperor externally decorates his appearance with gorgeous clothes, and internally subdues his mind with good dharma. Maghava translates as 'unexcelled', there is nothing that exceeds him, surpassing all the gods. Indra translates as 'light', the light is the most supreme. 'Thousand Eyes' (Sahasra-aksa, a Buddhist term referring to Indra's eyes) refers to knowing a thousand meanings at once, cutting off a thousand things. 'Vajra' (Vajra, a Buddhist term referring to a firm and indestructible dharma tool or thing) refers to the firmness of the physical form. Thirdly, explaining 'countless meanings speak of countless names', explaining it with the Tathagata (Tathagata, a Buddhist term referring to one of the titles of the Buddha) possessing all virtues, this is countless meanings, one meaning one name, which is countless names. There are three explanations for the eight wisdoms: The first saying is that there are eight types such as permanence and impermanence. The second saying is that each of the Four Noble Truths (Arya-satyani, Buddhist terms referring to the four truths of suffering, accumulation, extinction, and the path) has dharma and analogy, which together are eight types. Numerologists discuss dharma in the desire realm, with the form and formless realms as analogies. Theorists discuss dharma in the present, with the past and future as analogies. The third saying is that there are eight wisdoms in the Upasaka Sila Sutra, seven of which are like the seven good dharmas in Brahma-conduct, plus one knowing root. The fourth saying is...
一義下。重釋。第二章門。前約帝釋止就善義有無量名。名不通惡。為顯斯意重約五陰。此是有漏。複名顛倒。陰是苦諦境爲念處所觀。觀色不凈受苦想行無我識無常。複名四念處。但除色陰餘四陰即是四識住處。陰通內外故名四食。能通名道因。于實法。有假名時故云時。體即無相名第一義。三修即身戒心煩惱者。正在行陰。解脫者即有為解脫。亦名十二因緣者。即以五陰為因緣體。亦名三乘者。能成三乘之身。余皆可解不復釋(云云)。善男子如來世尊下。第二明廣略不定為三。初列四章門。次云何下釋出。三結。釋中雲。世諦為第一義者。阿之言無若之言智。謂其得無生智此即約世諦說第一義諦。余可意推。三是故隨人下結又二。先結不定。次我若當於下。結知根力又二。初明佛知有智人下。明非淺識所知。次何以故下。明為人不定。不為五人說五種法者。不用對治但用為人。只教慳人戒忍禪慧自能行施。破戒之人令禪慧等自能持戒。是故我先下。第二引證。廣略說法下。第三結非二乘所知。善男子如汝所言下。第二答第二執爭之問又二。先略答。次廣答。初略中言第五解力。亦云欲力。是知眾生欲解之法。文又云是二力者。由第四力名根力。第五名解力。以成二力。善男子若言如來下。第二廣答中。明佛赴緣
【現代漢語翻譯】 現代漢語譯本 一義下。重釋。第二章門。前面約定帝釋（Deva King，天神之王）僅就善的意義有無量名稱，這些名稱不適用于惡。爲了彰顯這個意思，重新以五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）來約定。這五陰是有漏的，又名顛倒。陰是苦諦（Dukkha Satya，佛教四聖諦之一，指世間充滿痛苦）的境界，是四念處（Satipatthana，四種禪修方法：身念處、受念處、心念處、法念處）所觀察的對象。觀察色陰不凈，受陰是苦，想陰和行陰是無我，識陰是無常。因此又名四念處。但除去色陰，其餘四陰就是四識住處（四種使心識安住的境界）。陰通內外，所以名為四食（四種維持眾生生命的食糧）。能通達實法，在有假名時，所以說『時』。體的本身就是無相，名為第一義諦（Paramartha Satya，勝義諦，真諦）。三修，即身、戒、心、煩惱，正在行陰中。解脫，就是有為解脫。也名為十二因緣（十二緣起，佛教解釋生命輪迴的理論），即以五陰為因緣的本體。也名為三乘（聲聞乘、緣覺乘、菩薩乘），能成就三乘之身。其餘的都容易理解，不再解釋了。 『善男子，如來世尊』以下，第二部分說明廣略不定，分為三部分。首先列出四個章節的綱要。其次，『云何』以下進行解釋。最後總結。解釋中說，世諦（Samvriti Satya，俗諦，世俗諦）就是第一義諦，『阿』的意思是『無』，『若』的意思是『智』，指的是獲得無生智。這是從世諦的角度來說第一義諦。其餘的可以意會推斷。『三是故隨人』以下是總結，又分為兩部分。先總結不定。其次，『我若當於』以下，總結知根力（如來十力中的知眾生諸根勝劣力）又分為兩部分。首先說明佛知道有智慧的人。以下說明不是淺薄的知識所能理解的。其次，『何以故』以下，說明為人不定。不為五種人說五種法，不用對治，只用為人。只教慳吝的人戒、忍、禪、慧，自然能行佈施。教破戒的人禪定智慧等，自然能持戒。所以『我先』以下，第二部分引用證據。廣略說法以下，第三部分總結不是二乘（聲聞乘和緣覺乘）所能理解的。 『善男子，如汝所言』以下，第二部分回答第二種執著爭論的問題，又分為兩部分。先是簡略回答，然後是詳細回答。最初的簡略回答中提到第五解力（如來十力中的知種種解力），也說是欲力。由此可知眾生想要理解的法。文中又說『是二力者』，由第四力名為根力，第五力名為解力，成就這兩種力量。『善男子，若言如來』以下，第二部分詳細回答，說明佛應機說法。
【English Translation】 English version Under 'One Meaning,' a re-explanation. Chapter Two's gate. Previously, it was agreed that Sakra (Deva King), based solely on the meaning of goodness, has countless names, names that do not apply to evil. To highlight this intention, it is re-established with the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). These five Skandhas are with outflows (tainted) and are also called inversions. The Skandhas are the realm of the Truth of Suffering (Dukkha Satya), to be observed by the Four Foundations of Mindfulness (Satipatthana: mindfulness of body, feelings, mind, and phenomena). Observing form as impure, feeling as suffering, perception and mental formations as non-self, and consciousness as impermanent. Therefore, it is also called the Four Foundations of Mindfulness. But excluding the form Skandha, the remaining four Skandhas are the Four Abodes of Consciousness (four states where consciousness can dwell). The Skandhas encompass both internal and external aspects, hence they are called the Four Nutriments (four supports for sustaining life). Being able to penetrate to the real Dharma, when there are provisional names, hence it is said 'time.' The essence itself is without characteristics, named the Ultimate Truth (Paramartha Satya). The three cultivations, namely body, precepts, mind, and afflictions, are precisely within the mental formations Skandha. Liberation is conditioned liberation. It is also called the Twelve Links of Dependent Origination (Twelve Nidanas), that is, using the five Skandhas as the body of dependent origination. It is also called the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), capable of accomplishing the body of the Three Vehicles. The rest are easy to understand and will not be explained further. Following 'Good son, the Tathagata, World Honored One,' the second part explains the uncertainty of breadth and brevity, divided into three parts. First, it lists the outline of the four chapters. Second, it explains from 'How' onwards. Finally, it concludes. In the explanation, it says that Conventional Truth (Samvriti Satya) is the Ultimate Truth, 'A' means 'no,' 'if' means 'wisdom,' referring to obtaining the wisdom of non-arising. This is speaking of the Ultimate Truth from the perspective of Conventional Truth. The rest can be inferred intuitively. 'Therefore, according to the person' below is the conclusion, again divided into two parts. First, it concludes the uncertainty. Second, 'If I were to' below, it concludes the knowledge of faculties and powers (one of the Ten Powers of a Tathagata, the power to know the superior and inferior faculties of beings), again divided into two parts. First, it explains that the Buddha knows those with wisdom. Below, it explains that it is not knowable by shallow knowledge. Second, 'Why is it so' below, it explains that it is uncertain for whom it is intended. Not speaking the five kinds of Dharma for the five kinds of people, not using antidotes, but only using it for the person. Only teaching the miserly person precepts, patience, meditation, and wisdom, who will naturally be able to practice giving. Teaching the person who breaks precepts meditation, wisdom, etc., who will naturally be able to uphold precepts. Therefore, 'I first' below, the second part cites evidence. Speaking broadly and briefly below, the third part concludes that it is not knowable by the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Following 'Good son, as you say,' the second part answers the second question of attachment and dispute, again divided into two parts. First is a brief answer, then a detailed answer. In the initial brief answer, it mentions the fifth power of understanding (one of the Ten Powers of a Tathagata, the power to know the various understandings of beings), also called the power of desire. From this, it is known that beings want to understand the Dharma. The text also says 'These two powers,' the fourth power is called the power of faculties, and the fifth power is called the power of understanding, accomplishing these two powers. 'Good son, if it is said that the Tathagata' below, the second part answers in detail, explaining that the Buddha teaches according to the circumstances.
異說眾生不解致成爭論。凡二十一條。一是涅槃不涅槃。須解異部。菩薩婆多。據事明畢竟涅槃。曇無德及僧祇。據理云不畢竟涅槃。古來評云。婆多非而短。無德是而長。皆失佛意。文云。若言如來畢竟涅槃不畢竟涅槃。同是爭論不得我意。云何評之妄判長短。河西云。畢竟是斷不畢竟是常。言斷常者豈是斷常。乃是非斷非常能斷能常。言斷不違常言常不違斷。斷常不相異斷常俱圓滿。觀師云。佛赴機說何得是非則失佛意。如醫治病授藥不同。弟子不解妄執失旨。此初爭論又二。初章門。次解釋。釋中又二。初釋執定涅槃。次釋執不定涅槃。前文又二。先釋。次結。初文者佛為五事說涅槃。一為諸仙。二為力士。三為純陀。四為須跋。五為世王。先為諸仙者。然仙生香山而言展轉者。從於諸天轉至山上仙人住處皆得羅漢。有權有實。破其保常故說無常。拘尸那下第二為力士。有一工巧下第三為純陀。王舍城下第四為須跋。羅閱祇下第五為世王。失通墮而不死者以餘勢故。頻婆娑羅王亦云瓶沙。國曰摩伽陀。亦云摩竭提。羅閱祇此翻王舍城。后總結可解。菩薩二種下。第二釋執定不涅槃又二。先釋。次結。初文者。為假名菩薩言不涅槃。真實菩薩即不言涅槃及非涅槃。此菩薩能知如來非常。非無常。豈偏作常無常解。
【現代漢語翻譯】 現代漢語譯本 異說使得眾生不理解，從而導致爭論。共有二十一條。第一條是關於涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）是否為涅槃。需要理解不同部派的觀點。菩薩婆多（Bodhisattva Bahuta，人名）根據事實說明是畢竟涅槃（absolute Nirvana，完全的涅槃）。曇無德（Dharmagupta，佛教部派之一）及僧祇部（Mahasanghika，佛教部派之一）根據道理認為不是畢竟涅槃。古人評論說，婆多的觀點片面而短淺，曇無德的觀點正確而長遠，這都失去了佛陀的本意。經文中說，如果說如來（Tathagata，佛的稱號之一）是畢竟涅槃或不畢竟涅槃，這都是爭論，不符合我的本意。怎麼能妄加評論，判斷長短呢？河西（Hexi，地名）的學者說，畢竟涅槃是斷滅，不畢竟涅槃是常住。說斷滅或常住，難道就是斷滅或常住嗎？應該是非斷非常，能斷能常。說斷滅不違背常住，說常住不違背斷滅。斷滅和常住不是相互對立的，斷滅和常住都是圓滿的。觀師（Guanshi，人名）說，佛陀是根據眾生的根機說法，怎麼能有是非對錯呢？如果這樣理解就失去了佛陀的本意。就像醫生治病，給不同的病人開不同的藥。弟子不理解，妄加執著，就失去了佛陀的旨意。這是第一條爭論，又分為兩部分。第一部分是總綱，第二部分是解釋。解釋中又分為兩部分。第一部分是解釋執著于涅槃是常住的觀點，第二部分是解釋執著于涅槃不是常住的觀點。前一部分又分為兩部分。先是解釋，然後是總結。第一部分的內容是，佛陀爲了五種人宣說涅槃。一是為諸仙，二是為力士，三是為純陀（Chunda，人名），四是為須跋（Subhadra，人名），五是為世王。先是為諸仙，說仙人生於香山（Fragrant Mountain，山名），並且輾轉相傳。從諸天（Devas，天神）傳到山上仙人居住的地方，都證得了阿羅漢（Arhat，佛教修行者證得的最高果位）。有權巧方便，也有真實證悟。爲了破除他們執著于常住的觀點，所以說無常。拘尸那（Kushinagar，地名）下，第二是為力士。有一工巧下，第三是為純陀。王舍城（Rajagriha，地名）下，第四是為須跋。羅閱祇（Rajagriha，地名）下，第五是為世王。失通墮而不死，是因為還有餘勢的緣故。頻婆娑羅王（Bimbisara，人名）也叫瓶沙。國名叫摩伽陀（Magadha，國名），也叫摩竭提。羅閱祇翻譯成漢語就是王舍城。後面的總結可以理解。菩薩二種下，第二部分是解釋執著于不涅槃的觀點，又分為兩部分。先是解釋，然後是總結。第一部分的內容是，為假名菩薩（nominal Bodhisattva，名義上的菩薩）說不涅槃。真實菩薩（real Bodhisattva，真正的菩薩）就不說涅槃或非涅槃。這種菩薩能夠知道如來不是常，也不是無常。怎麼能片面地理解為常或無常呢？
【English Translation】 English version Discussions lead to disputes because sentient beings do not understand. There are twenty-one points in total. The first is whether Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is Nirvana or not. It is necessary to understand the views of different schools. Bodhisattva Bahuta (Bodhisattva Bahuta, a name) explains, based on facts, that it is absolute Nirvana (absolute Nirvana, complete Nirvana). Dharmagupta (Dharmagupta, one of the Buddhist schools) and Mahasanghika (Mahasanghika, one of the Buddhist schools) argue, based on reason, that it is not absolute Nirvana. Ancient commentators say that Bahuta's view is one-sided and short-sighted, while Dharmagupta's view is correct and far-reaching, both of which miss the Buddha's original intention. The text says that if one says that the Tathagata (Tathagata, one of the titles of the Buddha) is absolute Nirvana or not absolute Nirvana, these are all disputes and do not conform to my intention. How can one presumptuously comment and judge the length and shortness? Scholars from Hexi (Hexi, a place name) say that absolute Nirvana is annihilation, and not absolute Nirvana is permanence. Saying annihilation or permanence, is it really annihilation or permanence? It should be neither annihilation nor permanence, capable of both annihilation and permanence. Saying annihilation does not contradict permanence, and saying permanence does not contradict annihilation. Annihilation and permanence are not opposed to each other; annihilation and permanence are both complete. Guanshi (Guanshi, a name) says that the Buddha speaks according to the capacity of sentient beings; how can there be right and wrong? If understood in this way, one loses the Buddha's original intention. It is like a doctor treating illnesses, prescribing different medicines for different patients. Disciples who do not understand and cling to their own views lose the Buddha's intention. This is the first dispute, which is divided into two parts. The first part is the general outline, and the second part is the explanation. The explanation is further divided into two parts. The first part explains the view that Nirvana is permanent, and the second part explains the view that Nirvana is not permanent. The former part is again divided into two parts. First is the explanation, then the conclusion. The content of the first part is that the Buddha preached Nirvana for five types of people. First, for the immortals; second, for the strong men; third, for Chunda (Chunda, a name); fourth, for Subhadra (Subhadra, a name); and fifth, for the worldly kings. First, for the immortals, it is said that the immortals are born on Fragrant Mountain (Fragrant Mountain, a mountain name) and are transmitted from one to another. From the Devas (Devas, gods) to the place where the immortals live on the mountain, they all attained Arhat (Arhat, the highest attainment of Buddhist practitioners). There are skillful means and also realisations. To break their attachment to the view of permanence, he spoke of impermanence. Below Kushinagar (Kushinagar, a place name), the second is for the strong men. Below 'There is a craftsman', the third is for Chunda. Below Rajagriha (Rajagriha, a place name), the fourth is for Subhadra. Below Rajagriha (Rajagriha, a place name), the fifth is for the worldly kings. 'Losing communication and falling without dying' is because there is still residual force. King Bimbisara (Bimbisara, a name) is also called Bingsha. The country is called Magadha (Magadha, a country name), also called Magadhi. Rajagriha translates into Chinese as Wangshecheng (王舍城). The later conclusion can be understood. Below 'Two kinds of Bodhisattvas', the second part explains the view of clinging to non-Nirvana, which is again divided into two parts. First is the explanation, then the conclusion. The content of the first part is that non-Nirvana is spoken for nominal Bodhisattvas (nominal Bodhisattva, Bodhisattvas in name only). Real Bodhisattvas (real Bodhisattva, true Bodhisattvas) do not speak of Nirvana or non-Nirvana. This kind of Bodhisattva is able to know that the Tathagata is neither permanent nor impermanent. How can one one-sidedly understand it as permanent or impermanent?
善男子有諸眾生下。第二爭論明有我無我者。須善異部意。數人宗薩婆多純明無我。破諸外道謂之邪我。無假名我一向明無。雖明無我終了無我無常。而得入道不同外道。論人同曇無德明有假我。破諸外道即陰離陰。有相續假我因成假我。復言實法念念遷滅。無復假名相續假我因成假我。復言實法念念滅故無我。假名相續不斷故有我。又云。真諦無我世諦有我。此即一向明有我義。而此二家不得佛意故成爭論。招提解云。此之二文明我無我者以破兩病。言有我者破邪見無我不言假我。言無我者破即離我。常見之人直說無我亦不言假。真諦難云。若我無我破我無我者。有此理不理中。若不得有我無我者。亦應不得用我無我破病。更並生死之中既用我無我破病。涅槃中亦應用常無常破病。若涅槃唯有常不得有無常者。生死中唯得是無我不得有我。若中論云。諸佛或說我或說于無我。諸法實相中無我無非我。應將此意例諸爭論。就文為二。先明有我。次明無我。初又二前明相續假我以破邪見無我。次又我一時下。明因成我又二。初正明因成。次明因成所成。初文者文云。我者即性。舊有二解。一云。是佛性之性。引前文云。二十五有有我不耶(云云)。二還以假名性為我性。性即是體體即因成。三假之中唯因成是體續待是用
。內謂四陰外謂四大。十二緣者色心之總名。眾生者假名性也。此等成身即因成假。若為其作佛性義者。眾生具為五陰所成。佛性正約眾生。身內五陰實法性也。心界者五陰中心王也。功德業行下。次明因成所成。業行即因。自在天即果。修因得果。言自在者。不止但標欲自在天。總語諸天升舉自在。世者餘四趣也。復于異時下。第二明無我又二。先佛說。後起執。初為三。一假問。二假答。三觀無我得益。問為三。一問名云何名我。二問體誰是我。三問何緣故我。我時即為下二假答。答為三。初總大意答。次別答。三結無益。大意為二。先舉章門。次釋出。如汝所問下二別答三問。大意已足。何須別答。然總論無我。次答別假名假體假因緣。初答假名中而言期者。河西云。如人期契應期而來即是合義。不應期者是不合義。五陰和合即成假名故是期義。次舉業以答體問。次舉愛以答緣問。業正能成果故是體義。愛是煩惱潤生於業復是緣義。譬如二手下三結無又四。一明假名故有即先譬。次合二手能出聲。其聲譬體相拍譬愛。比丘一切下。第二明即離皆無。諸外道下第三簡也。文云。終不離陰者。外道起于即離之計。此中雲。離陰無是處者。云何解此為兩。一云。元本皆計即陰是我。無計離陰于草木計我。佛破即陰無我
【現代漢語翻譯】 現代漢語譯本 內指四陰（色、受、想、行四種精神現象），外指四大（地、水、火、風四種物質元素）。十二緣（十二因緣）是色和心的總稱。眾生只是一個假名性的存在。這些要素構成身體，是因緣和合而成的假象。如果從佛性的角度來說，眾生由五陰（色、受、想、行、識）構成。佛性正是針對眾生而言的。存在於眾生身內的五陰，其實是法的本性。心界指的是五陰中的心王（識）。 『功德業行下』，接下來闡明因緣所成。業行是因，自在天是果。修行因可以得到果報。說『自在』，不僅僅指欲自在天，而是泛指諸天上升后獲得的自在。『世』指的是其餘四趣（地獄、餓鬼、畜生、阿修羅）。 『復于異時下』，第二部分闡明無我，分為兩部分。先是佛說，后是生起執著。佛說又分為三部分：一是假設提問，二是假設回答，三是觀察無我而獲得利益。提問分為三點：一是問名稱，什麼是『我』？二是問本體，誰是『我』？三是問因緣，為何有『我』？ 『我時即為下』，接下來是假設回答，分為三部分：一是總括大意回答，二是分別回答，三是總結無益。總括大意分為兩點：先是提出綱領，然後解釋說明。『如汝所問下』，接下來分別回答三個問題。總括大意已經足夠，為何還要分別回答？然而，總的來說是無我，接下來回答關於假名、假體、假因緣的問題。首先回答假名的問題，其中『而言期者』，河西的解釋是：『如同人約定時間，按時前來就是符合約定，不按時前來就是不符合約定。』五陰和合就形成了假名，所以是『期』的含義。 接下來舉業來回答關於本體的問題，再舉愛來回答關於因緣的問題。業能夠真正產生結果，所以是本體的含義。愛是煩惱，滋潤併產生業，所以又是因緣的含義。『譬如二手下』，接下來總結無我，分為四點：一是說明因為是假名所以存在，這是先用比喻，然後合起來說，兩隻手能發出聲音，聲音比喻本體，拍打比喻愛。 『比丘一切下』，第二部分闡明即和離都不可得。『諸外道下』，第三部分是簡別。經文中說：『終不離陰』，外道生起即陰是我和離陰是我的計較。這裡說：『離陰無是處』，該如何解釋這兩種說法呢？一種說法是：原本都計較即陰是我，沒有計較離陰于草木是我。佛陀破斥即陰無我。
【English Translation】 English version Internally, it refers to the four skandhas (rupa, vedana, samjna, samskara, vijnana - form, feeling, perception, mental formations, consciousness), and externally, it refers to the four great elements (earth, water, fire, wind). The twelve nidanas (twelve links of dependent origination) are the general names for rupa (form) and citta (mind). A sentient being is merely a provisional designation. These elements constitute the body, which is a temporary aggregation formed by causes and conditions. If we consider it from the perspective of Buddha-nature, sentient beings are composed of the five skandhas. Buddha-nature is precisely in relation to sentient beings. The five skandhas within the body of a sentient being are, in reality, the nature of Dharma. The 'mind realm' refers to the 'mind-king' (consciousness) within the five skandhas. 'Following 'meritorious deeds and karmic actions',' it explains what is accomplished through causes and conditions. Karmic actions are the cause, and the Svargaloka (heaven of free enjoyment) is the result. Cultivating the cause leads to obtaining the result. 'Free enjoyment' does not only refer to the Svargaloka, but generally refers to the freedom attained by all devas (gods) upon ascending. 'World' refers to the other four realms (hell, hungry ghosts, animals, asuras). 'Furthermore, at different times,' the second part explains 'no-self' (anatman), divided into two parts. First, the Buddha speaks, and then attachments arise. The Buddha's speech is further divided into three parts: first, a hypothetical question; second, a hypothetical answer; and third, gaining benefit from contemplating 'no-self'. The question is divided into three points: first, asking about the name, 'What is 'I'?' second, asking about the essence, 'Who is 'I'?' and third, asking about the cause, 'Why is there 'I'?' 'When I am,' the following is the hypothetical answer, divided into three parts: first, a general answer outlining the main idea; second, separate answers; and third, a conclusion that it is not beneficial. The general answer is divided into two points: first, presenting the outline; and then explaining it. 'As you asked,' the following are separate answers to the three questions. The general outline is sufficient, so why give separate answers? However, generally speaking, it is 'no-self', and the following answers concern the provisional name, provisional essence, and provisional cause. First, answering the question about the provisional name, where 'to speak of a term' is explained by Hexi as: 'Like a person making an appointment, arriving on time means fulfilling the appointment, and not arriving on time means not fulfilling the appointment.' The aggregation of the five skandhas forms a provisional name, so it has the meaning of 'term'. Next, it uses karma to answer the question about the essence, and then uses love to answer the question about the cause. Karma can truly produce results, so it is the meaning of essence. Love is affliction, nourishing and producing karma, so it is also the meaning of cause. 'For example, two hands,' the following concludes 'no-self', divided into four points: first, explaining that it exists because it is a provisional name, first using a metaphor, and then combining it, two hands can produce sound, the sound is a metaphor for the essence, and the clapping is a metaphor for love. 'Bhikkhus, all,' the second part explains that neither 'identity' nor 'separation' can be obtained. 'All external paths,' the third part is a distinction. The text says: 'Never apart from the skandhas,' external paths give rise to the calculation that the skandhas are 'I' and separation from the skandhas is 'I'. Here it says: 'There is no place apart from the skandhas,' how should these two statements be explained? One explanation is: originally, they all calculated that the skandhas are 'I', and did not calculate that separation from the skandhas in grass and trees is 'I'. The Buddha refutes that the skandhas are not 'I'.
。即更計離陰有我。今此中存破。故云若離陰有我無有是處。二云。佛法小乘亦有計即陰我義。所以破之。亦不得計離陰有我。一切眾生下。第四結無我。爾時多有下。第三觀無我得益。當時說此會機得益。后執成爭(云云)。善男子我于經中下。第三有中陰無中陰爭論。婆沙云。育多提色婆說。地受生定有中陰。毗婆阇婆云。定無中陰。薩婆多亦言定有。論家亦云有。舉業利鈍如𥎞矛離手。惡業強者直入地獄。善業強者徑生人天。並無中陰。文中前說定有有三複次。后說定無有四複次。若說有中陰即有六有。又六有者只是六道。佛為帝釋別開修羅。修羅只是鬼道則但五而不六。善男子復說有退下。第四爭論。數人明無漏有退。如初果見諦一向無退。入思惟中二果用等智斷惑即有退義。羅漢無漏理應不退。前兩果退牽羅漢退。舉沙井喻。上下有磚中間有沙。中沙既頹上去到下。論家云。無漏不退。但禪定退修得欲界電光之定。此定難捉有時退失名之為退。無漏無退文中。先明退。次執無退。初退又三。法譬合。法又三。先通明比丘退。二別明羅漢。三通舉六人。初通明中二。先通明。次明退緣有五因緣。次復有二種下。是別明羅漢又二。初直云羅漢有退。次別舉瞿坻即是死想羅漢。我復或說下。三通舉六人。一退。二
【現代漢語翻譯】 『即更計離陰有我』（認為離開五蘊（陰：指色、受、想、行、識五蘊）之外，另有一個『我』）。現在這裡存在這種錯誤的執著，所以說『若離陰有我，無有是處』（如果離開五蘊而存在『我』，這是不可能的）。 二云（第二種觀點是），佛法小乘也有計『即陰我』義（認為『我』就是五蘊），所以要破斥這種觀點。因此，既不能認為離開五蘊有『我』，也不能認為『我』就是五蘊。 『一切眾生下』（以下經文），第四部分總結無我。 『爾時多有下』（當時有很多），第三部分講述觀無我所得的利益。當時聽法的人因此受益，後來卻執著而產生爭論（云云）。 『善男子我于經中下』（善男子，我在經典中以下內容），第三部分討論有中陰（bardo，指死亡到再生的過渡期）和無中陰的爭論。 《婆沙論》（Vibhasa）中說，育多提色婆（Yutoditisa）認為，地受生（受生於地獄）必定有中陰。毗婆阇婆（Vibhāṣābhā）認為，必定沒有中陰。薩婆多（Sarvāstivāda，一切有部）也說必定有中陰。論家也認為有中陰。舉例說，業力的強弱就像射出的箭，惡業強的人直接墮入地獄，善業強的人直接轉生人天，都沒有中陰。 文中前面說必定有中陰，有三種情況；後面說必定沒有中陰，有四種情況。如果說有中陰，就有六有（六道輪迴）。六有就是六道。佛為帝釋（Indra）特別開示修羅（Asura，阿修羅道），修羅只是鬼道，所以只有五道而不是六道。 『善男子復說有退下』（善男子，又說有退失），第四部分討論退失的問題。有些人認為無漏（anāsrava，指沒有煩惱的境界）不會退失，例如初果（Sotāpanna，須陀洹）見諦（dṛṣṭi，見道）后一定不會退失。進入思惟（思維）階段的二果（Sakadāgāmin，斯陀含），用等智（平等智）斷惑，就有退失的可能。羅漢（Arhat）的無漏理應不退失。前兩個果位的退失會牽連羅漢的退失，用沙井來比喻：上下有磚，中間有沙，中間的沙塌陷，上面的磚就會落到下面。 論家認為，無漏不會退失，但禪定（dhyāna）會退失，修得欲界（kāmadhātu）電光之定（閃電般的禪定），這種禪定難以把握，有時會退失，這就被稱為退失。無漏不會退失，文中先說明退失，然後執著于不退失。最初的退失又有三種：法說、譬喻、總結。法說又有三種：先是普遍說明比丘（bhikkhu，出家男眾）的退失，二是分別說明羅漢的退失，三是普遍舉例六種人。最初的普遍說明中又有兩種：先是普遍說明，然後說明退失的緣由有五種。 『次復有二種下』（接下來有兩種），是分別說明羅漢，又有兩種：一是直接說羅漢有退失，二是特別舉例瞿坻（Gotī）的例子，他是一位修死想（maraṇasaññā）的羅漢。 『我復或說下』（我又或者說），三是普遍舉例六種人：一、退失；二、
【English Translation】 『即更計離陰有我』 (thinking that there is a 'self' apart from the skandhas (kandha: referring to the five aggregates of form, feeling, perception, mental formations, and consciousness)). Now this wrong attachment exists here, so it is said, '若離陰有我無有是處' (if there is a 'self' apart from the skandhas, there is no such place). 二云 (The second view is), the Theravada (small vehicle) of Buddhism also has the meaning of '即陰我' (thinking that the 'self' is the skandhas), so this view must be refuted. Therefore, one should neither think that there is a 'self' apart from the skandhas, nor think that the 'self' is the skandhas. 『一切眾生下』 (the following text), the fourth part concludes with no-self. 『爾時多有下』 (at that time there were many), the third part discusses the benefits of contemplating no-self. The listeners at that time benefited from it, but later they became attached and disputes arose (etc.). 『善男子我于經中下』 (Good man, in the sutras I [will discuss]), the third part discusses the controversy of whether there is an intermediate state (bardo, the transitional period between death and rebirth) or not. The 《Vibhasa》 states that Yutoditisa believes that those who are born in hell (地受生) must have an intermediate state. The Vibhāṣābhā believes that there is definitely no intermediate state. The Sarvāstivāda (一切有部) also says that there is definitely an intermediate state. Commentators also believe that there is an intermediate state. To illustrate, the strength of karma is like an arrow shot; those with strong negative karma go directly to hell, and those with strong positive karma are directly reborn in the human or heavenly realms, without an intermediate state. The text states that there are three situations where there is definitely an intermediate state; later, there are four situations where there is definitely no intermediate state. If it is said that there is an intermediate state, then there are six existences (the six realms of samsara). The six existences are the six realms. The Buddha specially revealed the Asura (阿修羅道) realm for Indra (帝釋), and the Asura realm is just the ghost realm, so there are only five realms instead of six. 『善男子復說有退下』 (Good man, again it is said that there is regression), the fourth part discusses the issue of regression. Some people think that the unconditioned (anāsrava, the state without afflictions) does not regress, such as the Stream-enterer (Sotāpanna, 須陀洹) who, after seeing the truth (dṛṣṭi, the path of seeing), will definitely not regress. The Once-returner (Sakadāgāmin, 斯陀含), who enters the stage of thinking (思維), may regress by using equal wisdom (平等智) to cut off delusions. The Arhat (Arhat)'s unconditioned state should not regress. The regression of the first two stages can involve the regression of the Arhat, which is illustrated by the analogy of a sand well: there are bricks above and below, and sand in the middle. When the sand in the middle collapses, the bricks above will fall to the bottom. Commentators believe that the unconditioned does not regress, but meditative concentration (dhyāna) can regress. One who cultivates the lightning-like concentration (閃電般的禪定) of the desire realm (kāmadhātu) finds this concentration difficult to grasp and sometimes it regresses, which is called regression. The unconditioned does not regress. The text first explains regression, and then clings to non-regression. The initial regression has three aspects: doctrinal explanation, analogy, and conclusion. The doctrinal explanation has three aspects: first, a general explanation of the regression of monks (bhikkhu, ordained male); second, a separate explanation of the regression of Arhats; and third, a general example of six types of people. The initial general explanation has two aspects: first, a general explanation, and then an explanation of the five causes of regression. 『次復有二種下』 (Next, there are two types), which separately explain the Arhat, and there are two types: first, it directly says that the Arhat regresses; second, it specifically cites the example of Gotī (瞿坻), who was an Arhat who cultivated the contemplation of death (maraṇasaññā). 『我復或說下』 (I also say), third, a general example of six types of people: one, regression; two,
不退。三慧。四俱。五時。六不時。時鈍好退不時利不退。次善男子下舉譬。三煩惱亦爾下是合譬。因緣者即外惡緣。而羅漢下二正明不退。內無惡因外不能亂所以無退。善男子我經中下。第五爭論。明佛身有為無為。薩婆多說有為。僧祇說無為。成論兩說。絕言故無。為寄言故有為。應身有為真身無為。文中先明有為。次明無為。善男子我經中說十二因緣下第六爭論。先明執。次解釋。初文者。薩婆多執因緣是有為。僧祇說是無為。言有為者。謂三世因果輪轉無窮寧非有為。言無為者。十二因緣理是無為。雖因果無常而其理無為。初執文中二。先執有。為次執無為。次解釋中。先唱章門。次釋。初句云。不從緣生。謂未來十二支者。然未來但有生死兩支云何言十二耶。即事未有輪轉必然。雖不從緣十二義足。豈非無為。用此一句證是無為。餘三句便來。釋第二句云。從緣生非十二者。即是羅漢已壞三因復無生死。即是已破十二緣竟。而此身五陰從十二緣得(云云)。釋后兩句可見(云云)。我經中說一切眾生下。第七爭論心常無常。薩婆多雲。心無相續即是無常。僧祇云。心有相續即是常義。成論用薩婆提義。心有相續即是常也。文為二。先執心常。次執無常。初執常云。四大散壞是身破滅。作善業者心即上行即生
【現代漢語翻譯】 現代漢語譯本 不退（不會退轉）。三慧（三種智慧，即聞慧、思慧、修慧）。四俱（四種同時生起的法，通常指受、想、行、識四蘊）。五時（五個時期，指佛陀教化的五個階段）。六不時（六種不適宜修行的時機）。時鈍好退不時利不退（在適宜的時機遲鈍就容易退轉，在不適宜的時機精進則不會退轉）。 次善男子下舉譬（接下來，善男子，用比喻來說明）。三煩惱亦爾下是合譬（三種煩惱也是如此，下面是比喻的總結）。因緣者即外惡緣（因緣指的是外在的惡劣環境）。而羅漢下二正明不退（而阿羅漢以下，第二點是正面說明不會退轉）。內無惡因外不能亂所以無退（內心沒有惡的因，外在的因素就無法擾亂，所以不會退轉）。 善男子我經中下（善男子，我的經典中）。第五爭論（第五個爭論點）。明佛身有為無為（闡明佛身是有為法還是無為法）。薩婆多說有為（薩婆多部認為是有為法）。僧祇說無為（僧祇部認為是無為法）。成論兩說（成實論有兩種說法）。絕言故無（因為語言無法完全表達，所以是無）。為寄言故有為（爲了藉助語言表達，所以是有為）。應身有為真身無為（應化身是有為法，真身是無為法）。文中先明有為（文中先闡明有為）。次明無為（接著闡明無為）。 善男子我經中說十二因緣下（善男子，我的經典中說十二因緣）。第六爭論（第六個爭論點）。先明執（先闡明各自的執著）。次解釋（然後進行解釋）。初文者（最初的文字是）。薩婆多執因緣是有為（薩婆多部執著認為十二因緣是有為法）。僧祇說是無為（僧祇部認為是無為法）。言有為者（說是有為法，是指）。謂三世因果輪轉無窮寧非有為（三世的因果循環流轉沒有窮盡，難道不是有為法嗎）。言無為者（說是無為法，是指）。十二因緣理是無為（十二因緣的道理是無為法）。雖因果無常而其理無為（雖然因果是無常的，但是它的道理是無為的）。初執文中二（最初的執著文中分為兩點）。先執有為（先執著認為是有為法）。次執無為（接著執著認為是無為法）。次解釋中（接著在解釋中）。先唱章門（先提出綱要）。次釋（然後解釋）。初句云（第一句說）。不從緣生（不是從因緣生起的）。謂未來十二支者（指的是未來的十二支）。然未來但有生死兩支云何言十二耶（然而未來只有生和死兩支，為什麼說是十二支呢）。即事未有輪轉必然（即使事情還沒有發生，輪轉是必然的）。雖不從緣十二義足（雖然不是從因緣生起的，十二支的意義是完整的）。豈非無為（難道不是無為法嗎）。用此一句證是無為（用這一句話來證明是無為法）。餘三句便來（其餘三句話就來了）。釋第二句云（解釋第二句說）。從緣生非十二者（從因緣生起的不是十二支）。即是羅漢已壞三因復無生死（就是阿羅漢已經破壞了三種因，不再有生死）。即是已破十二緣竟（就是已經破除了十二因緣）。而此身五陰從十二緣得(云云)（而這個身體的五陰是從十二因緣得來的（省略））。釋后兩句可見(云云)（解釋後面的兩句話可以自己看（省略））。 我經中說一切眾生下（我的經典中說一切眾生）。第七爭論心常無常（第七個爭論點是心是常還是無常）。薩婆多雲（薩婆多部認為）。心無相續即是無常（心沒有相續就是無常）。僧祇云（僧祇部認為）。心有相續即是常義（心有相續就是常的意義）。成論用薩婆提義（成實論採用薩婆多部的觀點）。心有相續即是常也（心有相續就是常）。文為二（文章分為兩部分）。先執心常（先執著認為心是常）。次執無常（接著執著認為心是無常）。初執常云（最初執著認為心是常，說）。四大散壞是身破滅（四大分解，身體破滅）。作善業者心即上行即生（做了善業的人，心就會上升，就會投生）。
【English Translation】 English version Not retreating (not regressing). Three Wisdoms (the three kinds of wisdom: hearing, thinking, and cultivating). Four Simultaneously (four dharmas that arise simultaneously, usually referring to the four aggregates of feeling, perception, volition, and consciousness). Five Times (five periods, referring to the five stages of the Buddha's teachings). Six Untimely (six inopportune times for practice). Being dull at the right time leads to regression, being diligent at the wrong time prevents regression. Next, 'Good man, below is an analogy' (Next, good man, an analogy is used to illustrate). 'The three afflictions are also like this, below is a summary of the analogy' (The three afflictions are also like this; below is a summary of the analogy). 'Conditions refer to external evil conditions' (Conditions refer to external evil environments). 'And Arhats, below, the second point is to clearly state non-regression' (And Arhats, below, the second point is to clearly state non-regression). 'Without evil causes internally, external factors cannot disturb, therefore there is no regression' (Without evil causes internally, external factors cannot disturb, therefore there is no regression). 'Good man, in my sutras, below' (Good man, in my sutras). Fifth Controversy (the fifth point of contention). Clarifying whether the Buddha's body is conditioned or unconditioned (Clarifying whether the Buddha's body is a conditioned or unconditioned dharma). The Sarvastivadins say it is conditioned (The Sarvastivada school believes it is conditioned). The Samghika say it is unconditioned (The Samghika school believes it is unconditioned). The Satyasiddhi-sastra has two views (The Satyasiddhi-sastra has two views). Because language cannot fully express it, it is unconditioned (Because language cannot fully express it, it is unconditioned). To express it through language, it is conditioned (To express it through language, it is conditioned). The manifested body is conditioned, the true body is unconditioned (The manifested body is conditioned, the true body is unconditioned). The text first clarifies the conditioned (The text first clarifies the conditioned). Then it clarifies the unconditioned (Then it clarifies the unconditioned). 'Good man, in my sutras, it is said the Twelve Links of Dependent Origination, below' (Good man, in my sutras, it is said the Twelve Links of Dependent Origination). Sixth Controversy (the sixth point of contention). First, clarify the attachments (First, clarify the respective attachments). Then explain (Then explain). The initial text (The initial text is). The Sarvastivadins are attached to the belief that Dependent Origination is conditioned (The Sarvastivada school is attached to the belief that the Twelve Links of Dependent Origination are conditioned). The Samghika say it is unconditioned (The Samghika school believes it is unconditioned). 'Saying it is conditioned means' (Saying it is conditioned means). 'The cycle of cause and effect in the three times is endless, is it not conditioned?' (The cycle of cause and effect in the three times is endless, is it not conditioned?). 'Saying it is unconditioned means' (Saying it is unconditioned means). 'The principle of the Twelve Links of Dependent Origination is unconditioned' (The principle of the Twelve Links of Dependent Origination is unconditioned). 'Although cause and effect are impermanent, the principle is unconditioned' (Although cause and effect are impermanent, the principle is unconditioned). The initial text of attachment is in two parts (The initial text of attachment is in two parts). First, attach to the conditioned (First, attach to the belief that it is conditioned). Then, attach to the unconditioned (Then, attach to the belief that it is unconditioned). In the explanation that follows (In the explanation that follows). First, state the chapter headings (First, state the chapter headings). Then explain (Then explain). The first sentence says (The first sentence says). 'Not born from conditions' (Not born from conditions). 'Referring to the twelve links of the future' (Referring to the twelve links of the future). 'But the future only has the two links of birth and death, so why say twelve?' (But the future only has the two links of birth and death, so why say twelve?). 'Even if the event has not yet occurred, the cycle is inevitable' (Even if the event has not yet occurred, the cycle is inevitable). 'Although not born from conditions, the meaning of the twelve is complete' (Although not born from conditions, the meaning of the twelve is complete). 'Is it not unconditioned?' (Is it not unconditioned?). Use this sentence to prove it is unconditioned (Use this sentence to prove it is unconditioned). The remaining three sentences then come (The remaining three sentences then come). Explaining the second sentence says (Explaining the second sentence says). 'Born from conditions, not the twelve' (Born from conditions, not the twelve). 'That is, the Arhat has destroyed the three causes and no longer has birth and death' (That is, the Arhat has destroyed the three causes and no longer has birth and death). 'That is, the twelve links have been completely broken' (That is, the twelve links have been completely broken). 'And this body's five aggregates are obtained from the twelve links (etc.)' (And this body's five aggregates are obtained from the twelve links (etc.)). The explanation of the last two sentences can be seen (etc.) (The explanation of the last two sentences can be seen (etc.)). 'In my sutras, it is said that all sentient beings, below' (In my sutras, it is said that all sentient beings). The seventh controversy is whether the mind is permanent or impermanent (The seventh controversy is whether the mind is permanent or impermanent). The Sarvastivadins say (The Sarvastivada school believes). 'The mind without continuity is impermanent' (The mind without continuity is impermanent). The Samghika say (The Samghika school believes). 'The mind with continuity is the meaning of permanence' (The mind with continuity is the meaning of permanence). The Satyasiddhi-sastra uses the Sarvastivada view (The Satyasiddhi-sastra uses the Sarvastivada view). 'The mind with continuity is permanent' (The mind with continuity is permanent). The text is in two parts (The text is in two parts). First, attach to the belief that the mind is permanent (First, attach to the belief that the mind is permanent). Then, attach to the belief that it is impermanent (Then, attach to the belief that it is impermanent). The initial attachment to permanence says (The initial attachment to permanence says). 'The four great elements disintegrate, the body is destroyed' (The four great elements disintegrate, the body is destroyed). 'Those who do good deeds, their minds ascend and are reborn' (Those who do good deeds, their minds ascend and are reborn).
好處。還將此心至於好處。豈非常義。作惡亦爾。我經中說下。第八爭論五慾障道不障道。薩婆多雲障道。僧祇云不障。成論有障不障。皆有其義。我經中說遠離下。第九爭論世第一在欲界通三界。若薩婆多雲。色界四根本禪能發世第一法。曇無德人云。色慾兩界通發五方便。無有論明無色界發五方便者。唯犢子部云三界併發。在凡夫時已作等智斷惑至無色界。而後時更修無漏斷惑至無色界。仍前所斷即發方便故云三界併發。文中為三。即各執一界。我經中說四種施下。第十爭論施通三業不通三業。成論云。唯在意地。以舍財相應思為正體。亦以身口暢之。毗曇用薩婆多雲。施定三業但意地善故身口亦善。文為二。先執在意。次通五陰。明四句施主信因果等並是意地后明色力等是身辨是口命是意。我於一時下。第十一爭論有三無為無三無為。然諸部中不見計無三無為者。何有此文。此亦有意。若成論人云。三無為既同是無為寧有異體。此即是計無三無為。數人計三無為別有異體。既言三種豈無異體。此即計有三無為義。我又一時為跋波下。第十二爭論有造色無造色。毗曇定有。因四大故有形顯等色。成論則無。文即為二。初明有者又為二。初明能造之四大。譬如因鏡下。第二齣青黃等是所造色。輕重澀滑是所造之觸。
【現代漢語翻譯】 現代漢語譯本 將此心安放在美好的事物上，難道不是合乎常理的嗎？作惡也是同樣的道理。我的經典中接下來會講到。第八個爭論點是五欲（panch कामगुण, five objects of desire）是否障礙修行。薩婆多部（Sarvastivada）認為會障礙，僧祇部（Samghika）認為不會障礙。《成實論》（Satyasiddhi Shastra）認為有障礙和沒有障礙都有道理。我的經典中接下來會講到遠離。第九個爭論點是世第一法（laukikāgradharma, the highest mundane dharma）是在欲界（kāmadhātu）還是通於三界（tridhātu）。如果薩婆多部認為，四根本禪（catvāri dhyānāni, four dhyanas）能引發世第一法。曇無德部（Dharmaguptaka）的人認為，兩界（指欲界和色界）都能引發五方便（pañcopāyāḥ, five expedient means）。沒有論典說明沒有引發五方便的情況。只有犢子部（Vātsīputrīya）認為三界都能引發。在凡夫（pṛthagjana）時已經通過等智（samatājñāna, wisdom of equality）斷除迷惑，達到無學（aśaikṣa）。之後再修無漏（anāsrava）斷除迷惑，達到無學。仍然是之前所斷的，因此引發方便，所以說三界都能引發。文中分為三，即各自執著於一個界。我的經典中接下來會講到四種佈施。第十個爭論點是佈施通於身口意三業（tri-kāya, three actions）還是不通於三業。《成實論》認為，只在意地（mano-bhūmi）。以舍財相應的思（cetanā, volition）為正體。也通過身口來表達。《毗曇》（Abhidharma）採用薩婆多的觀點，認為佈施決定了三業，但意地是善的，所以身口也是善的。文中分為二，先執著于意，其次通於五陰（pañca-skandha, five aggregates）。說明四句施主（caturvidha-dānapati, four types of donors）相信因果等都是意地，之後說明色力等是身，辨別是口，命是意。我於一時。第十一個爭論點是有三種無為（trayo 'saṃskṛtā dharmāḥ, three unconditioned dharmas）還是沒有三種無為。然而各部派中沒有認為沒有三種無為的。怎麼會有這樣的說法呢？這也是有含義的。如果《成實論》的人認為，三種無為既然都是無為，怎麼會有不同的體性呢？這就是認為沒有三種無為。數論派（Sāṃkhya）的人認為三種無為有不同的體性。既然說是三種，怎麼會沒有不同的體性呢？這就是認為有三種無為的含義。我又一時為跋波。第十二個爭論點是有造色（rūpa-vikāra, created form）還是沒有造色。《毗曇》肯定有。因為四大（catvāri mahābhūtāni, four great elements）的緣故，有形顯等色。《成實論》則認為沒有。文中分為二，首先說明有，又分為二，首先說明能造的四大。譬如因鏡子。第二，說明青黃等是所造色。輕重澀滑是所造之觸（spraṣṭavya, tangible）。
【English Translation】 English version Is it not common sense to place this mind on good things? Doing evil is the same. My sutras will discuss this further below. The eighth point of contention is whether the five desires (panch कामगुण, five objects of desire) obstruct practice or not. The Sarvastivada school believes they obstruct, while the Samghika school believes they do not. The Satyasiddhi Shastra holds that there are reasons for both obstruction and non-obstruction. My sutras will discuss detachment next. The ninth point of contention is whether the laukikāgradharma (世第一法, the highest mundane dharma) is in the desire realm (kāmadhātu) or common to the three realms (tridhātu). If the Sarvastivada school believes that the four dhyanas (catvāri dhyānāni, four dhyanas) can generate the laukikāgradharma. The Dharmaguptaka school believes that both realms (referring to the desire realm and the form realm) can generate the five expedient means (pañcopāyāḥ, five expedient means). No treatise states that there is no generation of the five expedient means. Only the Vātsīputrīya school believes that all three realms can generate it. When an ordinary person (pṛthagjana) has already severed delusion through the wisdom of equality (samatājñāna, wisdom of equality) and reached the state of no more learning (aśaikṣa), and then further cultivates the unconditioned (anāsrava) to sever delusion and reach the state of no more learning, it is still what was severed before, thus generating the expedient means, so it is said that all three realms can generate it. The text is divided into three, each adhering to one realm. My sutras will discuss the four types of giving next. The tenth point of contention is whether giving is common to the three karmas (tri-kāya, three actions) of body, speech, and mind, or not. The Satyasiddhi Shastra believes that it is only in the mind-ground (mano-bhūmi). Taking the volition (cetanā, volition) associated with giving away wealth as the main entity. It is also expressed through body and speech. The Abhidharma adopts the Sarvastivada view, believing that giving determines the three karmas, but the mind-ground is good, so the body and speech are also good. The text is divided into two, first adhering to the mind, and then common to the five aggregates (pañca-skandha, five aggregates). It explains that the four types of donors (caturvidha-dānapati, four types of donors) believe that cause and effect, etc., are all in the mind-ground, and then explains that form and strength, etc., are the body, distinguishing speech, and life is the mind. At one time, I. The eleventh point of contention is whether there are three unconditioned dharmas (trayo 'saṃskṛtā dharmāḥ, three unconditioned dharmas) or not. However, among the various schools, none believe that there are no three unconditioned dharmas. How can there be such a statement? This also has meaning. If the people of the Satyasiddhi Shastra believe that since the three unconditioned dharmas are all unconditioned, how can there be different natures? This is believing that there are no three unconditioned dharmas. The Samkhya school believes that the three unconditioned dharmas have different natures. Since it is said that there are three, how can there be no different natures? This is believing that there is the meaning of three unconditioned dharmas. At another time, I was with Bappa. The twelfth point of contention is whether there is created form (rūpa-vikāra, created form) or not. The Abhidharma definitely believes there is. Because of the four great elements (catvāri mahābhūtāni, four great elements), there are forms such as shape and appearance. The Satyasiddhi Shastra, however, believes there is not. The text is divided into two, first explaining that there is, and then divided into two, first explaining the four great elements that can create. For example, because of a mirror. Second, explaining that blue, yellow, etc., are created forms. Lightness, heaviness, roughness, and smoothness are created touch (spraṣṭavya, tangible).
次明無造。文極略不廣者。以就事為言多因四大則有造義。故不廣明無。往昔一時下。第十三爭論有無作色無無作色。薩婆多定云無作有色。成論曇無德定云無作非色。僧祇總云無作不可言有色無色。文中先執有色。非異色因果者。異色是心。言無作不為心作因又不作心果。故知是色。河西云。不生余色。文亦二。先明有。次明無。我于經中下。第十四爭論明有心數無心數。薩婆多別有異體心數一時俱起。僧祇說無心數。佛陀提婆無異體起。亦相次前起為心。後起為數。成論同之。就文為二。前明無心數。次明有心數。就明無中二。先舉聖人十二因緣。次正明凡夫十二因緣。于中又二。先明後即前。次明前生后。既其相即即是一也。故無心數。初文可細尋之。從受因緣下。二明前生后須細尋。釋此中言受。或謂以未來生支為受非今世支。我于經中作如是說下。二執有心數。亦具約五陰十二緣明其相可見。雖復相生而不相即。故是別有心數不同。我或時說下。第十五爭論明五有六有。餘部多說五道。唯犢子部說有六道。釋論亦言有六。然修羅一道婆娑二釋。一雲天攝。二云鬼攝。言一有者通是一有為。私謂通是二十五有中一有。所言通者如下三趣。亦只通為一有。不同人天各離為多有。即人四天十七。二即因果善惡。三
【現代漢語翻譯】 現代漢語譯本 『次明無造』（接下來闡明無造作）。『文極略不廣者』（文句極其簡略不廣泛），因為就事論事，大多依據四大元素，因此有造作的意義，所以不廣泛地闡明『無』。『往昔一時下』（過去某個時候）。 第十三，爭論有無作色（有表色和無表色）。薩婆多部（Sarvastivada，一切有部）認為無作是有色的。成論（Satyasiddhi Shastra，成實論）和曇無德部（Dharmaguptaka，法藏部）認為無作不是色。僧祇部（Mahasanghika，大眾部）總的來說認為無作不可說是有色還是無色。文中先執著于有色，『非異色因果者』（不是其他色的因果），其他色是心。意思是無作不作為心的因，也不作為心的果，因此可知是色。河西（鳩摩羅什）說，不生其他色。文句也有兩種，先闡明有，再闡明無。 『我于經中下』（我在經中）。第十四，爭論闡明有心數（citta-samprayukta）和無心數。薩婆多部認為有不同的心數實體，同時一起生起。僧祇部說沒有心數，佛陀提婆（Buddha Deva）認為沒有不同的實體生起，也是相繼前一個生起為心，后一個生起為數。成論也同意這種觀點。就文句來說分為兩種，先闡明無心數，再闡明有心數。在闡明無心數中又分為兩種，先舉聖人的十二因緣（dvadasanga-pratityasamutpada），再正式闡明凡夫的十二因緣。其中又分為兩種，先闡明后即前，再闡明前生后。既然它們相互即是，也就是同一個，所以沒有心數。最初的文句可以仔細尋思。『從受因緣下』（從受的因緣）。第二，闡明前生后需要仔細尋思。解釋這裡所說的『受』，或者認為是以未來生的支為受，而不是今世的支。 『我于經中作如是說下』（我在經中這樣說）。第二，執著于有心數，也大致用五陰（panca-skandha）和十二因緣闡明它的相狀，可以見到。即使相互生起而不相互即是，所以是分別有心數，彼此不同。『我或時說下』（我有時說）。第十五，爭論闡明五有（panca-gati）和六有（sad-gati）。其他部派大多說五道，只有犢子部（Vatsiputriya，可住子部）說有六道。《釋論》（Mahavibhasa，大毗婆沙論）也說有六道，然而修羅（Asura，阿修羅）一道，婆娑（Vibhasa，毗婆沙）有兩種解釋，一種說法是天道所攝，一種說法是鬼道所攝。所說的一個『有』，通常是一個有為法。我私下認為通常是二十五有（panca-vimsati bhava）中的一個『有』。所說的『通常』，如下面的三趣（tri-gati），也只是通常作為一個『有』，不同於人天各自分離為多個『有』，即人四天十七。兩種說法即是因果善惡。三種說法是...
【English Translation】 English version 'Ci Ming Wu Zao' (Next explaining no-creation). 'Wen Ji Lue Bu Guang Zhe' (The sentences are extremely brief and not extensive), because when discussing matters, it mostly relies on the four great elements, thus having the meaning of creation, so it does not extensively explain 'no'. 'Wang Xi Yi Shi Xia' (In the past, at one time). Thirteenth, the debate on whether there are manifest and unmanifest forms (rupa). The Sarvastivada school believes that unmanifest form has form. The Satyasiddhi Shastra and Dharmaguptaka school believe that unmanifest form is not form. The Mahasanghika school generally believes that unmanifest form cannot be said to have form or no form. The text first adheres to having form, 'Fei Yi Se Yin Guo Zhe' (Not the cause and effect of other forms), other forms are mind. It means that unmanifest form does not act as the cause of the mind, nor does it act as the effect of the mind, therefore it can be known that it is form. He Xi (Kumarajiva) said, it does not produce other forms. The sentences also have two types, first explaining existence, then explaining non-existence. 'Wo Yu Jing Zhong Xia' (I in the sutra). Fourteenth, the debate clarifies whether there are mental concomitants (citta-samprayukta) or no mental concomitants. The Sarvastivada school believes that there are different entities of mental concomitants that arise simultaneously. The Mahasanghika school says there are no mental concomitants, Buddha Deva believes that no different entities arise, and also successively the previous one arises as mind, and the latter one arises as mental concomitant. The Satyasiddhi Shastra also agrees with this view. In terms of sentences, it is divided into two types, first explaining no mental concomitants, then explaining mental concomitants. In explaining no mental concomitants, it is further divided into two types, first citing the twelve links of dependent origination (dvadasanga-pratityasamutpada) of the saints, then formally explaining the twelve links of dependent origination of ordinary people. Among them, it is further divided into two types, first explaining the latter is the former, then explaining the former gives rise to the latter. Since they are mutually identical, that is, the same, so there are no mental concomitants. The initial sentences can be carefully pondered. 'Cong Shou Yin Yuan Xia' (From the condition of feeling). Second, explaining the former gives rise to the latter needs careful consideration. Explaining what is said here as 'feeling', or thinking that it takes the future life's limb as feeling, not the present life's limb. 'Wo Yu Jing Zhong Zuo Ru Shi Shuo Xia' (I said in the sutra like this). Second, adhering to having mental concomitants, it also roughly uses the five aggregates (panca-skandha) and twelve links of dependent origination to explain its characteristics, which can be seen. Even if they arise mutually but are not mutually identical, so they are separately having mental concomitants, different from each other. 'Wo Huo Shi Shuo Xia' (I sometimes say). Fifteenth, the debate clarifies the five destinies (panca-gati) and six destinies (sad-gati). Other schools mostly say five paths, only the Vatsiputriya school says there are six paths. The Mahavibhasa (Mahavibhasa, Great Commentary) also says there are six paths, however, the Asura (Asura, demon) path, the Vibhasa (Vibhasa, Commentary) has two explanations, one saying it is included in the deva path, one saying it is included in the ghost path. The one 'destiny' that is said is usually a conditioned dharma. I privately think it is usually one of the twenty-five existences (panca-vimsati bhava). The 'usually' that is said, such as the three realms (tri-gati) below, is also usually taken as one 'destiny', different from humans and devas each being separated into multiple 'destinies', that is, humans four, devas seventeen. The two kinds of sayings are cause and effect, good and evil. The three kinds of sayings are...
即三界。四即四生。五即五道。六即六道。七即七識處。河西云。色無色足五道為七。八即八福。河西云。色無色足六道為八福。此不應然。三塗云何是福。九即九眾生。居二十五有等。河西云。九即八禪及欲界。我往一時下。第十六爭論五戒八戒具受不具受。薩婆多具受乃得。成論不具亦得。如優婆塞戒經云。直受三歸未受一戒。即名無分優婆塞。如是二分多分滿分。又人師解云。並受五但持一二名一二分(云云)。文為二。先明五戒不具。次明八戒具。但是互出。我于經中下。第十七明犯重失不失。四卷毗曇有犯重舍即是失。故毗曇云。調御戒律儀有五時舍。一邪見增。二法滅盡。三命根斷。四犯重禁。五罷道時。若雜心毗曇更增損之。但是薉戒除法．滅盡及犯重禁並言不捨。二根生時不入僧數。又非尼攝。餘部多言不失。文為二。初執定失。次執不失。到道即真無漏。示道即相似無漏。受道即持戒。污道即犯戒。我于經下。第十八明一乘三乘。諸部之中無此計。何者一三皆是大乘所說非其境界。所以無此。文云。一乘一道一因等。並云。不解我意者。法華明解一乘一道。即知三乘同還一理。即是此乘何得言非。解云。前文亦云。能得常住二子不墮惡道。此那更云。執常不解佛意。何異執一乘一道不解佛意耶。又
【現代漢語翻譯】 即三界（欲界、色界、無色界）。四即四生（胎生、卵生、濕生、化生）。五即五道（地獄、餓鬼、畜生、人、天）。六即六道（地獄、餓鬼、畜生、人、天、阿修羅）。七即七識處。河西（指河西地區）說：『色界、無色界加上五道為七。』八即八福。河西說：『色界、無色界加上六道為八福。』這種說法不應該成立。三塗（地獄、餓鬼、畜生）怎麼能說是福呢？九即九眾生，居住在二十五有等。河西說：『九即八禪及欲界。』 『我往一時下』，第十六爭論五戒、八戒具受或不具受。薩婆多部（一切有部）認為必須具受才能得到戒體。成論師（成實論師）認為不具受也可以。如《優婆塞戒經》所說：『直接受三歸依，未受持任何一條戒，即名為無分優婆塞。』如此還有二分、多分、滿分。又有人師解釋說：『同時受持五戒，但只持守其中一兩條，名為一二分。』（云云）。文分為二，先說明五戒不具，次說明八戒具，但是互相穿插出現。 『我于經中下』，第十七明犯重戒是否失去戒體。四卷《毗曇》（《阿毗曇論》）認為，犯重戒就捨棄了戒體，即是失去。所以《毗曇》說：『調御戒律儀有五種情況會捨棄：一、邪見增長；二、佛法滅盡；三、命根斷絕；四、犯重禁；五、捨棄出家身份時。』如果《雜心毗曇》則有更多增減。但是薉戒（不清凈的戒）除了佛法滅盡及犯重禁之外，都說不捨棄。二根（指男女二根）生起時，不入僧數，又非比丘尼所攝。其他部派大多認為不失去戒體。文分為二，初執定失，次執不失。 『到道』即是真正的無漏智慧。『示道』即是相似的無漏智慧。『受道』即是持戒。『污道』即是犯戒。 『我于經下』，第十八明一乘、三乘。各個部派之中沒有這種說法。為什麼呢？因為一乘、三乘都是大乘所說，不是他們的境界，所以沒有這種說法。經文說：『一乘一道一因』等，並且說：『不解我意者。』《法華經》闡明瞭解一乘一道，就知道三乘最終迴歸同一真理，即是此乘，怎麼能說不是呢？解釋說：『前文也說，能得常住，二子不墮惡道。』這又怎麼能說執著常住是不解佛意呢？這和執著一乘一道是不解佛意有什麼區別呢？又
【English Translation】 Modern Chinese translation That is, the Three Realms (Desire Realm, Form Realm, Formless Realm). Four refers to the Four Births (womb-born, egg-born, moisture-born, transformation-born). Five refers to the Five Paths (hell, hungry ghosts, animals, humans, gods). Six refers to the Six Paths (hell, hungry ghosts, animals, humans, gods, asuras). Seven refers to the Seven Consciousness Stations. The Hexi region (referring to the Hexi Corridor) says: 'The Form Realm and Formless Realm plus the Five Paths make seven.' Eight refers to the Eight Fortunes. The Hexi region says: 'The Form Realm and Formless Realm plus the Six Paths make eight Fortunes.' This statement should not be valid. How can the Three Wretched Paths (hell, hungry ghosts, animals) be considered fortunes? Nine refers to the Nine Classes of Beings, residing in the Twenty-Five Existences, etc. The Hexi region says: 'Nine refers to the Eight Dhyanas and the Desire Realm.' 'When I went at one time,' the sixteenth dispute concerns whether the Five Precepts and Eight Precepts are fully received or not. The Sarvastivada (the 'All Exists' school) believes that one must fully receive them to obtain the precepts. The Satyasiddhi school (the 'Establishment of Truth' school) believes that one does not need to fully receive them. As the Upasaka Precept Sutra says: 'Directly taking refuge in the Three Jewels without upholding any precept is called an Upasaka without a share.' Thus, there are also two shares, many shares, and full shares. Furthermore, some teachers explain: 'Simultaneously taking the five precepts but only upholding one or two is called one or two shares.' (etc.). The text is divided into two parts: first, it explains the incompleteness of the five precepts; second, it explains the completeness of the eight precepts, but they appear interspersed. 'In the sutra,' the seventeenth clarifies whether one loses the precepts upon committing a grave offense. The four-fascicle Abhidharma believes that committing a grave offense abandons the precepts, which means losing them. Therefore, the Abhidharma says: 'The Vinaya of the Tamed has five occasions for abandonment: 1. Increase in wrong views; 2. Extinction of the Dharma; 3. Severance of the life-root; 4. Committing a grave offense; 5. Abandoning the monastic life.' If it is the Samuccaya-Abhidharma, there are more additions and subtractions. However, impure precepts, except for the extinction of the Dharma and committing a grave offense, are said not to be abandoned. When the two roots (referring to male and female organs) arise, one is not counted among the Sangha, nor is one included among the Bhikkhunis. Most other schools believe that the precepts are not lost. The text is divided into two parts: first, it asserts definite loss; second, it asserts no loss. 'Reaching the Path' is true non-outflow wisdom. 'Showing the Path' is similar non-outflow wisdom. 'Receiving the Path' is upholding the precepts. 'Defiling the Path' is violating the precepts. 'In the sutra,' the eighteenth clarifies the One Vehicle and the Three Vehicles. Among the various schools, there is no such statement. Why? Because the One Vehicle and the Three Vehicles are both spoken of by the Mahayana, not their realm, so there is no such statement. The sutra says: 'One Vehicle, One Path, One Cause,' etc., and says: 'Those who do not understand my intention.' The Lotus Sutra clarifies understanding the One Vehicle and One Path, and knowing that the Three Vehicles ultimately return to the same truth, which is this Vehicle, so how can it be said that it is not? The explanation says: 'The previous text also says that one can attain permanence, and the two sons do not fall into the evil paths.' How can this be said to be clinging to permanence and not understanding the Buddha's intention? What is the difference between this and clinging to the One Vehicle and One Path and not understanding the Buddha's intention? Also
若言三乘同歸一乘得成佛者。大論何故問云。聲聞人成佛不成佛。論主答云。此事非論義者所知。若爾豈可得言同歸一理為定是耶。文中二。初明皆得佛道即是一乘。后明不得即是三乘。言羅漢二種現在未來者。現在正斷未來不生。我經中下。第十九明佛性離眾生即眾生。諸部亦無。並是近代所計即離。當果與真神即是離眾生有。心及眾生即眾生有。並不得佛意。文中二。先舉六事及三文明離。后說眾生即是佛性。以是因緣下。第二十犯四重人有佛性無佛性。開善云。二十者此還屬第十九佛性即離之義。若冶城云二十一。此是第二十何故屬前。前云即眾生離眾生。此中雲作五逆犯重佛性有無。云何是同故為異。我于處處下。第二十一有十方佛無十方佛。薩婆多明無。僧祇明有。成實一世界則無。多世界則有。
大般涅槃經疏卷第二十八 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第二十九
隋章安頂法師撰
唐天臺沙門湛然再治
迦葉品之二
起卷酬其第三結問。如來善知根性。何故作不定說使其爭論。文為二。初嘆理深。次簡疑執。初嘆又二。初明不定之說。是佛境界故是理深。非佛故作不定相違之說。令其爭論。由其不達所以執爭。若人于
【現代漢語翻譯】 現代漢語譯本：如果說三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）最終都歸於一乘（Ekāyana，唯一佛乘）而得以成佛，那麼《大智度論》（Mahāprajñāpāramitopadeśa）中為何要問：『聲聞人能成佛嗎？』論主回答說：『這件事不是論義者所能知道的。』如果這樣，怎麼能說最終歸於同一道理是確定的呢？文中分為兩部分：首先說明都能證得佛道，即是一乘；然後說明不能證得，即是三乘。所說的阿羅漢（Arhat）有兩種，現在和未來：現在斷除煩惱，未來不再產生。我經中下文，第十九說明佛性（Buddha-nature）離開眾生即是眾生。各部派的論典中也沒有這種說法，都是近代所計較的，認為當果位與真神是離開眾生而存在的。認為心及眾生即是眾生而存在的，都是不瞭解佛的本意。文中分為兩部分：先舉出六事及三事，說明離開；后說眾生即是佛性。『以是因緣』下文，第二十說犯四重罪的人，有佛性還是沒有佛性。開善法師說：『第二十是指還屬於第十九佛性即離開的意義。』如果冶城法師說第二十一，這是第二十，為何屬於前面？前面說即眾生離眾生，這裡說作五逆罪、犯重罪，佛性是有還是沒有，怎麼是相同的？所以是不同的。『我于處處』下文，第二十一說有十方佛（Ten-directions Buddhas）還是沒有十方佛。薩婆多部（Sarvāstivāda）認為沒有，僧祇部（Saṃghika）認為有，成實宗（Satyasiddhi School）認為一個世界則沒有，多個世界則有。
《大般涅槃經疏》卷第二十八 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第二十九
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
迦葉品之二
從本捲開始，酬答第三個總結性的提問：如來（Tathāgata）善於瞭解眾生的根性，為何要作不確定的說法，使他們產生爭論？文分為兩部分：首先讚歎理深，其次簡要地解釋疑惑。首先讚歎又分為兩部分：首先說明不確定的說法是佛的境界，所以是理深；不是佛的境界，所以作出不確定、相違背的說法，讓他們產生爭論。由於他們不通達，所以執著于爭論。如果有人對於
【English Translation】 English version: If it is said that the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) ultimately converge into the One Vehicle (Ekāyana) and thus attain Buddhahood, then why does the Mahāprajñāpāramitopadeśa ask: 'Can a Śrāvaka attain Buddhahood?' The author of the treatise replies: 'This matter is not known by those who discuss doctrine.' If so, how can it be said that ultimately converging into the same principle is certain? The text is divided into two parts: first, it explains that all can attain the Buddha-way, which is the One Vehicle; then, it explains that they cannot attain it, which is the Three Vehicles. The Arhats (Arhat) mentioned are of two kinds, present and future: in the present, they cut off afflictions; in the future, they will no longer arise. In my sutra below, the nineteenth section explains that Buddha-nature (Buddha-nature) apart from sentient beings is sentient beings. This is not found in the treatises of various schools, and it is all a modern calculation, considering that the attainment of the fruit and the true spirit exist apart from sentient beings. Considering that the mind and sentient beings are sentient beings, they do not understand the Buddha's intention. The text is divided into two parts: first, it lists six matters and three matters, explaining separation; then, it says that sentient beings are Buddha-nature. In the text following 'Because of this cause,' the twentieth section discusses whether those who commit the four grave offenses have Buddha-nature or not. Master Kaishan says: 'The twentieth refers to the meaning of the nineteenth, that Buddha-nature is separate.' If Master Yecheng says the twenty-first, this is the twentieth, why does it belong to the previous one? The previous one says that sentient beings are separate from sentient beings, and this one says that committing the five rebellious acts and grave offenses, does Buddha-nature exist or not, how is it the same? Therefore, it is different. In the text following 'I in all places,' the twenty-first section discusses whether there are Buddhas of the ten directions (Ten-directions Buddhas) or not. The Sarvāstivāda school believes there are none, the Saṃghika school believes there are, and the Satyasiddhi School believes that in one world there are none, but in multiple worlds there are.
Da般涅槃經疏 Scroll 28 Taisho Tripitaka Volume 38, No. 1767 Da般涅槃經疏
Da般涅槃經疏 Scroll 29
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of the Tiantai School of the Tang Dynasty
Chapter on Kāśyapa, Part Two
Starting from this scroll, it responds to the third concluding question: The Tathāgata (Tathāgata) is skilled at understanding the faculties of sentient beings, why make uncertain statements, causing them to argue? The text is divided into two parts: first, it praises the profundity of the principle; second, it briefly explains the doubts. The first praise is further divided into two parts: first, it explains that the uncertain statements are the realm of the Buddha, so it is profound; it is not the realm of the Buddha, so it makes uncertain and contradictory statements, causing them to argue. Because they do not understand, they are attached to arguing. If someone regarding
是下。次誡勸又二。先勸生疑。次誡勿執。聞不定說而生疑者必牽于解。是故有勸。若聞不定執之為是必成惑本。是故有誡。初文者。夫疑是解津復是惑本。若十使中疑者是見疑。此疑非解津不能破惑。如須彌山者。一云。煩惱高廣如須彌之隆闊。疑能破之。又云。煩惱磐固如須彌之安峙疑能拔之。故以為喻。迦葉白佛下。二簡疑執為二。前兩番問執。后四番問疑。前兩番各有問答如文。后問意者。未見涅槃那忽疑之為有為無。佛答。生死名苦涅槃非苦。其必因苦以疑。非苦定有非苦能斷苦耶。第二番舉現事問疑。若見苦疑非苦者。人見初果應疑墮苦。佛答中四。初責斯乃定義不合疑之。我唯定說此果不墮未嘗說墮。亦如言佛定一切智。何得於定生不定疑。次何以故下。出疑心相以顯不疑。中有三譬。並云。先見后疑。三一切眾生先見二物下。結定疑執。四何以故下。釋出疑由。次第三番問有二。先問涅槃。次問濁水。如此事理並未曾見而亦生疑。何必先見後生疑耶。佛答。亦先想度涅槃生死。生死是所治涅槃是能治。故使比度能治為有為無。汝意若謂下。答后濁水又二。先牒問非之。次何以故下正答。將余先見有淺有深。以疑此中深之與淺。次第四番問答如文。迦葉白佛下。大段第三明斷善之見又三。一更出其人。
二明起見。三能斷善根。前已出善星。今更出者。將明起見。故更舉人。離是四事下。第二齣其起見文為四。一有六複次明無施業。二六複次明無父母。三三複次明無因果。四九複次明無聖人。夫福從緣生。施受緣合自能生福。如種良田天雨地水因緣具足則能生芽。豈容施貧還得貧報。貧是劣果施得勝報。不應種穀而變為稗。田瘠收少置而不論。私謂。若施貧得貧應下種于地冬收水土。若起見斷善。斷善起見者。多在閻浮。三洲柔弱。諸天著樂。地獄苦重皆無剛決。故少此心。初六複次中。先一複次以子果相似以明無因。第二複次能施所受財物皆無。第三複次施與前人。前人得物作善作惡。作惡既其不資施主善亦不資。若有施主施其利刀令殺前人。此惡寧不資于施主。第四複次施既施物。物既無記。焉得善果。第五複次作不可見。推施由意意不可見。施豈可見但見於善惡之果。第六複次無作無受。若為過去亡者修福。何處有人而受此福。無父無母下。第二六複次明無父母如文。第三三複次明無因果。第二文中雲。行善死生三惡行惡者死生天人。解云。皆由臨終一念善惡。而墮而升。余未償者終不敗亡。以現生后三世分別理則可思。余悉可見。第四九複次悉如文。作是觀時下。第三能斷善根又為二。初明斷善。次料簡利
【現代漢語翻譯】 現代漢語譯本 爲了更清楚地說明『起見』（錯誤的見解），以及『能斷善根』（能夠斷絕善的根源）這兩個概念。前面已經提到了善星比丘的例子，現在再次提出，是爲了更清楚地說明『起見』。因此再次舉出具體的人物事例。『離是四事下』（離開這四種情況之後），第二部分闡述他產生錯誤見解的內容，分為四個方面：第一，用六個『複次』（進一步說）來闡明沒有佈施的行為和果報；第二，用六個『複次』來闡明沒有父母；第三，用三個『複次』來闡明沒有因果；第四，用九個『複次』來闡明沒有聖人。 福報從因緣而生，佈施者、接受者以及相關因緣聚合，自然能夠產生福報。如同在肥沃的田地裡播種，如果天降雨水，土地濕潤，各種因緣條件都具備，就能生長出幼苗。怎麼能說佈施給貧窮的人反而會得到貧窮的果報呢？貧窮是低劣的果報，佈施是殊勝的行為，理應得到好的果報。不應該像播種穀物卻長出稗草一樣。至於田地貧瘠收成少的情況，這裡暫且不論。我個人認為，如果佈施給貧窮的人反而得到貧窮的果報，那麼就應該把種子種在地下，冬天的時候去收割水土了。 如果產生邪見，斷絕善根，或者斷絕善根而產生邪見的人，大多在閻浮提（Jambudvipa，我們所居住的這個世界）。因為三洲（指東勝身洲、西牛貨洲、北俱盧洲，不包括南贍部洲，即閻浮提）眾生心性柔弱，諸天（Deva，天神）沉溺於享樂，地獄（Naraka，受苦之處）的痛苦過於深重，這些地方都沒有剛強決斷的心，所以很少有這種情況。 最初的六個『複次』中，第一個『複次』是用子和果的相似性來說明沒有因果。第二個『複次』是說能佈施的人、接受佈施的人以及財物都是虛無的。第三個『複次』是說佈施給別人之後，別人得到財物，無論是作善還是作惡，作惡既不能歸功於佈施者，作善也不能歸功於佈施者。如果有個佈施者佈施利刀給別人，讓別人去殺人，那麼這個罪惡難道不應該歸於佈施者嗎？第四個『複次』是說佈施的行為已經完成了，而財物本身是無記性的（既非善也非惡），怎麼能產生善的果報呢？第五個『複次』是說佈施的行為是不可見的，推究佈施的根源在於意念，而意念是不可見的，那麼佈施又怎麼能被看見呢？我們只能看到善惡的果報。第六個『複次』是說沒有施者，也沒有受者。如果是爲了已經去世的人修福，那麼哪裡有人來接受這些福報呢？ 『無父無母下』（沒有父母）這部分，第二個六個『複次』闡明沒有父母，內容如經文所述。第三個三個『複次』闡明沒有因果。第二個部分經文中說：『行善的人死後會墮入三惡道，作惡的人死後會升到天界或人間。』解釋說：這都是由於臨終時的一念善惡，而導致墮落或上升。其餘尚未償還的業債最終也不會消亡。用現世、來世和後世這三世來分別，這個道理是可以思考的。其餘的內容都可以在經文中看到。 第四個九個『複次』的內容都如經文所述。『作是觀時下』（當這樣觀察的時候），第三部分闡述能夠斷絕善根，又分為兩個方面：首先闡明斷絕善根，然後簡要地辨析利弊。
【English Translation】 English version For the sake of clarifying 'false views' (起見, qǐjiàn, erroneous beliefs) and 'severing roots of goodness' (能斷善根, néng duàn shàn gēn, the ability to cut off the roots of virtue). The example of Bhikshu Shanxing (善星, Shànxīng) has already been mentioned. Presenting it again is to further clarify 'false views,' hence the reiteration of a specific individual's case. 'Leaving these four matters below' (離是四事下, lí shì sì shì xià), the second part elaborates on the arising of his erroneous views, divided into four aspects: First, using six 'furthermore' (復次, fùcì) to elucidate the absence of the act and consequence of giving (佈施, bùshī, dāna); second, using six 'furthermore' to elucidate the absence of parents; third, using three 'furthermore' to elucidate the absence of cause and effect (因果, yīnguǒ, karma); fourth, using nine 'furthermore' to elucidate the absence of sages. Blessings arise from conditions (緣, yuán, hetu). The giver, the receiver, and the convergence of related conditions naturally generate blessings. It's like sowing seeds in fertile land; if rain falls and the soil is moist, with all conditions met, sprouts will grow. How can it be said that giving to the poor results in poverty? Poverty is an inferior result, while giving is a superior act, which should yield good results. It shouldn't be like sowing grain and having weeds grow instead. As for the case of barren land yielding a small harvest, we'll set that aside for now. Personally, I believe that if giving to the poor resulted in poverty, then one should sow seeds underground and harvest soil and water in winter. Those who generate wrong views and sever roots of goodness, or sever roots of goodness and generate wrong views, are mostly in Jambudvipa (閻浮提, Yánfú tí, the world we inhabit). This is because beings in the other three continents (referring to Purvavideha, Aparagodaniya, Uttarakuru, excluding Jambudvipa) are weak in nature, the Devas (諸天, zhū tiān, gods) are immersed in pleasure, and the suffering of hell (地獄, dìyù, Naraka) is too severe. These places lack resolute minds, so such cases are rare. In the first six 'furthermore,' the first 'furthermore' uses the similarity between the seed and the fruit to illustrate the absence of cause and effect. The second 'furthermore' states that the giver, the receiver, and the objects given are all illusory. The third 'furthermore' states that after giving to others, whether they do good or evil, the evil cannot be attributed to the giver, nor can the good. If a giver provides a sharp knife to someone who then uses it to kill, shouldn't the evil be attributed to the giver? The fourth 'furthermore' states that the act of giving is completed, and the object itself is neutral (無記, wújì, neither good nor evil), so how can it produce good results? The fifth 'furthermore' states that the act of giving is invisible, tracing the origin of giving to intention, which is invisible, so how can giving be seen? We can only see the results of good and evil. The sixth 'furthermore' states that there is no giver and no receiver. If one cultivates blessings for the deceased, where is the person to receive these blessings? In the section 'No father, no mother below' (無父無母下, wú fù wú mǔ xià), the second six 'furthermore' elucidate the absence of parents, as described in the text. The third three 'furthermore' elucidate the absence of cause and effect. The second part of the text says: 'Those who do good will fall into the three evil realms after death, and those who do evil will ascend to the heavens or the human realm.' The explanation is that this is due to the single thought of good or evil at the moment of death, leading to falling or ascending. The remaining karmic debts that have not been repaid will not ultimately disappear. By distinguishing between the present life, the next life, and the future life, this principle can be contemplated. The rest can be seen in the text. The content of the fourth nine 'furthermore' is as described in the text. 'When making this observation below' (作是觀時下, zuò shì guān shí xià), the third part elaborates on the ability to sever roots of goodness, divided into two aspects: first, elucidating the severing of roots of goodness, and then briefly analyzing the advantages and disadvantages.
鈍。悉如文。問闡提昔有智慧習因應有習果。何以斷善。答但有世智無出世智。以世智慧斷出世善。亦能斷于清升善根。世間此例其實不少。昔徐僕射理人甚善。為上虞令犯事不閑答問。如天柱瑜極解深義不曉世語。此上智人闇於世事。而是闡提雖有世智。何必能知出世之法(云云)。迦葉白佛下。是大段中第二明生善。文為三。初雙明中道生善。二單明中道。三單明生善。初有五番問答。亦可為三。初一番明生善時節。次一番明不斷佛性。三三番因性生善。初番問如文。佛答中二。先明時節。次明生善。初文者。利人初入鈍者后出。道理應有中根之人。在中生善在獄受苦。無暇能生。是故不說。善有三種下。更對生善而論斷善。但斷現善不斷過未。由有此善令善得生。又三。先唱三世。次釋。三結。釋中二。過去之善。善已隱伏不可得斷。因雖滅盡果未熟者。未來未起復不可斷。三是故不名下雙結又二。初明過未世不可斷。次明現善可斷。初文者。過未二世皆不可斷。過去即結過去不斷。又言果字即結未來不斷。次斷三世下。正明斷三世因者。正斷現在善因。現善因滅即無當善。當善不起義說為斷。既無現未。過去亦息義說為斷。即是具斷三世之善。習因既盡亦不能牽三世習果。第二番問答明佛性不斷。問為二。初
【現代漢語翻譯】 現代漢語譯本 鈍根之人（指根器遲鈍的人）。完全如經文所說。問：斷善根之人（闡提，icchantika）過去有智慧的習氣和因緣，應該有習氣的果報，為什麼會斷絕善根呢？答：他們只有世俗的智慧，沒有出世間的智慧。用世俗的智慧來斷絕出世間的善根，也能斷絕清凈上升的善根。世間這種例子其實不少。過去徐僕射（徐勉）處理政事很好，但作為上虞縣令時，因為犯事而不能從容應對問話。就像天柱瑜（不知是否指天柱山僧人，待考）非常理解深奧的佛法義理，卻不明白世俗的語言。這些上等智慧的人，不擅長世俗的事情。而這些斷善根的人，即使有世俗的智慧，又怎麼能知道出世間的方法呢（以上省略）？ 迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）對佛說以下的內容，是大段中第二部分，說明生起善根。這段經文分為三部分。第一部分，同時說明中道和生善。第二部分，單獨說明中道。第三部分，單獨說明生善。第一部分有五次問答，也可以分為三部分。第一次，說明生善的時節。第二次，說明佛性不斷。第三次，三次問答說明因佛性而生善。第一次問答如經文所說。佛的回答分為兩部分。先說明時節，再說明生善。第一部分經文說，根器敏銳的人一開始就進入佛道，根器遲鈍的人後來才進入。道理上應該有中等根器的人，在中間生起善根，但在監獄裡受苦，沒有空閑能夠生起善根，所以沒有說這種情況。 善有三種（指過去、現在、未來三世的善）以下，是針對生善而論斷善。只是斷絕現在的善，不斷絕過去和未來的善。因為有這種善，才能讓善得以生起。又分為三部分。先總說三世，再解釋，最後總結。解釋部分分為兩部分。過去之善，善已經隱藏潛伏，無法斷絕。因雖然滅盡，但果報還沒有成熟的，未來還沒有生起的，也無法斷絕。第三部分『是故不名』以下，同時總結過去和未來不可斷絕。先說明過去和未來世不可斷絕。第一部分經文說，過去和未來二世都不可斷絕。說『過去』就是總結過去不斷絕。又說『果』字，就是總結未來不斷絕。其次，『斷三世』以下，正式說明斷絕三世的因。正是斷絕現在的善因。現在的善因滅絕，就沒有將來的善果。將來的善果不生起，從意義上說就是斷絕。既然沒有現在和未來，過去也止息，從意義上說就是斷絕。這就是完全斷絕三世的善。習氣和因緣既然窮盡，也不能牽引三世的習氣果報。第二次問答說明佛性不斷。提問分為兩部分。第一部分，
【English Translation】 English version The dull-witted (referring to those with slow faculties). Exactly as the text says. Question: Those who sever their roots of goodness (icchantikas), having past habits and causes of wisdom, should have the fruits of those habits. Why do they sever their goodness? Answer: They only have worldly wisdom, not transcendental wisdom. They use worldly wisdom to sever transcendental goodness, and can also sever the roots of pure and ascending goodness. There are actually many such examples in the world. In the past, Xu Pushe (Xu Mian) handled affairs very well, but as the magistrate of Shangyu County, he was unable to respond calmly to questions because of an offense. Like Tianzhu Yu (uncertain if referring to a monk from Tianzhu Mountain, to be verified) who deeply understood profound Buddhist doctrines but did not understand worldly language. These people of superior wisdom are not good at worldly matters. And these icchantikas, even if they have worldly wisdom, how can they know the transcendental Dharma (omitted above)? Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said the following to the Buddha, which is the second part of the major section, explaining the arising of goodness. This passage is divided into three parts. The first part simultaneously explains the Middle Way and the arising of goodness. The second part explains the Middle Way alone. The third part explains the arising of goodness alone. The first part has five questions and answers, which can also be divided into three parts. The first time, it explains the time for the arising of goodness. The second time, it explains that Buddha-nature is not severed. The third time, three questions and answers explain the arising of goodness due to Buddha-nature. The first question and answer is as the text says. The Buddha's answer is divided into two parts. First, explain the time, then explain the arising of goodness. The first part of the text says that those with sharp faculties enter the Buddhist path at the beginning, and those with dull faculties enter later. Logically, there should be people with medium faculties who arise goodness in the middle, but they suffer in prison and have no time to arise goodness, so this situation is not mentioned. 'There are three kinds of goodness' (referring to the goodness of the past, present, and future) below, it discusses severing goodness in relation to the arising of goodness. It only severs present goodness, not past and future goodness. Because there is this goodness, goodness can arise. It is further divided into three parts. First, generally state the three times, then explain, and finally summarize. The explanation part is divided into two parts. The goodness of the past, the goodness has already been hidden and latent, and cannot be severed. Although the cause has been extinguished, the result has not yet matured, and the future has not yet arisen, so it cannot be severed. The third part 'Therefore, it is not called' below, simultaneously summarizes that the past and future cannot be severed. First, explain that the past and future cannot be severed. The first part of the text says that the past and future two times cannot be severed. Saying 'past' summarizes that the past is not severed. Also saying 'fruit' summarizes that the future is not severed. Secondly, 'severing the three times' below, formally explains severing the causes of the three times. It is precisely severing the present cause of goodness. When the present cause of goodness is extinguished, there will be no future good result. The future good result does not arise, which in meaning is called severing. Since there is no present and future, the past also ceases, which in meaning is called severing. This is completely severing the goodness of the three times. Since the habits and causes are exhausted, they cannot attract the habitual results of the three times. The second question and answer explains that Buddha-nature is not severed. The question is divided into two parts. The first part,
問佛性是三世不。次問佛性是可斷不。初先領旨。次定宗。后結難。于定宗中有四問。即是通別三世結難。但難別三世義。初難云。若過去者。佛性若常即非過去。云何乃言過去斷耶。若未來者即有兩難。一難令非未來。二難令在未來。佛性既常。常非未來。若非未來者。未來皆當得三菩提。豈非未來。現在亦兩難。初難令非現在。以其常故。二難令是現在。何者性既可見寧非現在。如來亦說下。第二問可斷不可斷又二。先舉六事。次方正問。初之六事為問緣起六義二解。一云是了因。二謂正因。望下法性即是九地佛性故其數相應。若斷善根下。第二正問中三問。初問闡提若有佛性不應斷善。此從六事中第四佛性是生善。若無佛性下。第二問若斷佛性云何說言一切悉有。此從六中第六可見生。既一切可見云何斷耶。若言佛性下。第三問懸取答意難。若謂往時等有後自被斷者。則亦有亦斷。云何言常此從六中第一常生。佛答為二。初唱四章門。次解釋。釋中先解三門。仍重釋分別。後方釋置。釋前三答即為三。文就重釋分別答正用遣問。所以重釋前答后問。后答前問。初答后問有四。一從如來十力下舉佛性七事。次舉後身六事。若七若六皆是答之緣由。如汝先問下三正牒問。其問有三。今牒初問。亦有如來下正答。初明
【現代漢語翻譯】 現代漢語譯本 問：佛性是貫穿過去、現在、未來三世不變的嗎？其次問：佛性是可以被斷滅的嗎？首先理解問題的旨意，然後確定宗派觀點，最後進行辯難。在確定宗派觀點中，有四個問題，即是貫通、區別三世的辯難。但主要辯難區別三世的含義。最初的辯難說：如果佛性是過去存在的，佛性如果是常恒不變的，就不應該屬於過去。為什麼又說過去已經斷滅了呢？如果是未來存在的，就有兩個辯難。一是使其不成為未來，二是使其成為未來。佛性既然是常恒的，常恒就不屬於未來。如果不是未來，那麼未來所有眾生都應當證得三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這難道不是未來嗎？現在也存在兩個辯難。一是使其不成為現在，因為它具有常恒的性質。二是使其成為現在，因為佛性既然可以被看見，怎麼能說不是現在呢？如來也這樣說…… 第二個問題是關於佛性可斷與不可斷，也分為兩部分。先列舉六件事，然後正式提問。最初的六件事是作為提問的緣起，有兩種解釋。一種解釋認為是了因（hetu-pratyaya，因緣），另一種解釋認為是正因（adhipati-pratyaya，增上緣）。從下文的法性（Dharmata，諸法本性）來看，就是九地（Bhumi，菩薩修行階位）的佛性，所以數量上是相應的。如果斷了善根…… 第二個正式提問中包含三個問題。第一個問題是：一闡提（Icchantika，斷善根者）如果具有佛性，就不應該斷滅善根。這是從六件事中的第四件——佛性是產生善的根源——提出的。如果一闡提沒有佛性……第二個問題是：如果斷滅了佛性，又怎麼能說一切眾生都具有佛性呢？這是從六件事中的第六件——佛性是可以被看見的——提出的。既然一切眾生都可以看見佛性，又怎麼能斷滅它呢？如果說佛性……第三個問題是懸設對方的回答來進行辯難。如果認為過去曾經具有佛性，後來又被斷滅了，那麼佛性就既存在又被斷滅。怎麼能說是常恒不變的呢？這是從六件事中的第一件——常恒產生——提出的。 佛陀的回答分為兩部分。首先唱出四章門（catvāri-dvārāṇi，四種入門方法），然後進行解釋。在解釋中，先解釋前三門，並重新解釋『分別』。最後才解釋『置』。解釋前三者的回答，實際上就是三個問題。文中的重新解釋和『分別』，正是用來遣除疑問的。所以要重新解釋前面的回答，然後再提出問題；然後再回答前面的問題。最初的回答針對後面的問題，包含四個方面。一是『從如來十力（Daśabala，佛陀的十種力量）下』，列舉了佛性的七件事。二是列舉了後身的六件事。無論是七件事還是六件事，都是回答的緣由。三是『如汝先問下』，正式地重複提問。提問包含三個方面，現在重複第一個問題。四是『亦有如來下』，正式地回答問題。首先闡明……
【English Translation】 English version Question: Is Buddha-nature (Buddha-dhātu) unchanging through the three times of past, present, and future? Secondly, is Buddha-nature destructible? First, understand the meaning of the question, then determine the sectarian viewpoint, and finally conduct the debate. Within determining the sectarian viewpoint, there are four questions, which are debates that connect and differentiate the three times. However, the main debate is about the meaning of differentiating the three times. The initial debate says: If Buddha-nature is past, and if Buddha-nature is constant, it should not belong to the past. Why then say that the past has been destroyed? If it is future, there are two debates. One is to make it not future, and the other is to make it future. Since Buddha-nature is constant, constant does not belong to the future. If it is not future, then all beings in the future should attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), is this not the future? There are also two debates in the present. One is to make it not present, because it has a constant nature. The other is to make it present, because since Buddha-nature can be seen, how can it be said that it is not present? The Tathagata (如來, Thus Come One) also says... The second question is about whether Buddha-nature is destructible or indestructible, and it is also divided into two parts. First, list six things, and then formally ask the question. The initial six things are as the origin of the question, with two interpretations. One interpretation is that it is a hetu-pratyaya (了因, causal condition), and the other interpretation is that it is an adhipati-pratyaya (增上緣, dominant condition). From the Dharmata (法性, the nature of phenomena) below, it is the Buddha-nature of the ninth Bhumi (九地, bodhisattva stages), so the numbers are corresponding. If the roots of goodness are cut off... The second formal question contains three questions. The first question is: If an Icchantika (一闡提, one who has severed their roots of goodness) has Buddha-nature, they should not sever their roots of goodness. This is from the fourth of the six things - Buddha-nature is the source of generating goodness. If an Icchantika does not have Buddha-nature... The second question is: If Buddha-nature is destroyed, how can it be said that all beings have Buddha-nature? This is from the sixth of the six things - Buddha-nature can be seen. Since all beings can see Buddha-nature, how can it be destroyed? If it is said that Buddha-nature... The third question is to debate by setting up the other party's answer. If it is thought that Buddha-nature was once possessed in the past, but was later destroyed, then Buddha-nature both exists and is destroyed. How can it be said to be constant? This is from the first of the six things - constant arising. The Buddha's answer is divided into two parts. First, chant the four catvāri-dvārāṇi (四章門, four gateways), and then explain. In the explanation, first explain the first three gateways, and re-explain 'differentiation'. Finally, explain 'placement'. Explaining the answers to the first three is actually three questions. The re-explanation and 'differentiation' in the text are precisely used to dispel doubts. Therefore, the previous answer must be re-explained, and then the question is asked; and then the previous question is answered. The initial answer is directed at the later question, containing four aspects. First, 'from the Tathagata's Daśabala (如來十力, ten powers) below', list the seven things of Buddha-nature. Second, list the six things of the later body. Whether it is seven things or six things, they are all the reasons for the answer. Third, 'as you asked earlier below', formally repeat the question. The question contains three aspects, and now repeat the first question. Fourth, 'also there is Tathagata below', formally answer the question. First clarify...
雖有而無。后明雖無而有。即通答前三。如來佛性非過去下。第二追答前三世問。前問佛性是常。則非三世佛今答之。先分別如來九八五住等佛性不同。然斷善人悉皆有此七種六種等性。未來當得故不得言非三世。法當相即非三世所攝。而未來得復云未來。文為五。一如來及後身佛性。二九住佛性。三八住至六住佛性。四五住至初住佛性。五結其所問。初又四。一如來性則非三世。二後身性則有三世。現在少見未來全見。三重明如來因是三世果有是非。若善五陰猶是三世。若菩提果則非三世。四重明後身皆是三世可見。九住下。第二九住六事。但言可見與前為異。八住下。第三明八住至六住。但有五事不與常名。五住下。第四明五住至初住。但有五事言善不善異前後身六事。言少見者。其位既高能得少見。隨分見性故言少見。九地至初地其位既下未能見性。當應得見故言可見。五地至初地言善不善者。善有修不修義。修得是善不修不善。並云。亦應真不真。解云。真實是佛性體不有而已有。即真實只為此真。所以有于善不善異。舊解。六地般若現前有時失念。失念不善不失是善。問後身與九地同有六事。六事之中同有常之一事。八地至初地同有五事。何故無常一事。人解云。後身位高九地位下。故長有常。仍未遣難。
【現代漢語翻譯】 現代漢語譯本 雖有實無。後來明白雖無卻有。這便貫通地回答了前面的三個問題。『如來佛性非過去』以下，是第二次追溯回答前面關於三世的提問。前面問佛性是常，那麼就不是三世佛所具有的，現在回答這個問題。首先分別說明如來、九住等不同果位的佛性。即使是斷善根的人，也都具有這七種或六種佛性。因為未來能夠證得，所以不能說不是三世所攝。法應當是相互融通的，不被三世所侷限。而未來能夠證得，又說是未來。文分為五部分：一、如來及後身佛性；二、九住佛性；三、八住至六住佛性；四、五住至初住佛性；五、總結所提的問題。 首先又分為四個方面：一、如來之性則不是三世所攝；二、後身之性則屬於三世；現在只能略微見到，未來則完全能夠見到；三、再次說明如來因是三世，果有是非之別。如果是善的五陰，仍然屬於三世；如果是菩提果，則不屬於三世；四、再次說明後身都屬於三世，是可以見到的。『九住下』，第二部分說明九住具有六事，只說『可見』，與前面有所不同。『八住下』，第三部分說明八住至六住，只有五事，沒有常名。『五住下』，第四部分說明五住至初住，只有五事，說善與不善，不同於前後身六事。說『少見』，是因為他們的地位較高，能夠略微見到。隨分見到佛性，所以說『少見』。九地至初地，他們的地位較低，未能見到佛性，應當能夠見到，所以說『可見』。五地至初地說善與不善，善有修與不修的含義。修得就是善，不修就是不善。並且說，也應當有真與不真。解釋說，真實是佛性的本體，不是沒有而是有，真實只是爲了這個真，所以有善與不善的區別。舊的解釋說，六地般若現前，有時會失念，失念就是不善，不失念就是善。問：後身與九地同樣具有六事，六事之中同樣具有常這一事。八地至初地同樣具有五事，為什麼沒有常這一事？有人解釋說，後身地位高，九地地位低，所以長久具有常。仍然沒有解決疑問。
【English Translation】 English version Though existing, it is as if non-existent. Later, understanding that though seemingly non-existent, it exists. This comprehensively answers the previous three questions. 'The Tathagata's (如來) [Thus Come One] Buddha-nature is not of the past' below, is the second tracing back to answer the previous question about the three times (三世) [past, present, and future]. Previously, it was asked if Buddha-nature is constant (常), then it is not possessed by the Buddhas of the three times; now, this question is answered. First, the Buddha-nature of different stages such as the Tathagata, Nine Abidings (九住), etc., are explained separately. Even those who have severed roots of goodness (斷善人) all possess these seven or six kinds of Buddha-nature. Because they will attain it in the future, it cannot be said that it is not encompassed by the three times. The Dharma (法) [teachings] should be mutually融通 (róngtōng) [harmonious and interconnected], not limited by the three times. And yet, it is said that it will be attained in the future, thus referring to the future. The text is divided into five parts: 1. The Buddha-nature of the Tathagata and subsequent bodies (後身); 2. The Buddha-nature of the Nine Abidings; 3. The Buddha-nature from the Eight Abidings to the Six Abidings; 4. The Buddha-nature from the Five Abidings to the First Abiding; 5. A conclusion to the questions raised. First, it is further divided into four aspects: 1. The nature of the Tathagata is not encompassed by the three times; 2. The nature of subsequent bodies belongs to the three times; it can only be slightly seen now, but will be fully seen in the future; 3. It is further explained that the cause of the Tathagata is of the three times, but the result has right and wrong distinctions. If it is the skandhas (五陰) [aggregates] of goodness, it still belongs to the three times; if it is the Bodhi (菩提) [enlightenment] fruit, it does not belong to the three times; 4. It is further explained that subsequent bodies all belong to the three times and can be seen. 'Below the Nine Abidings,' the second part explains that the Nine Abidings possess six qualities, only saying 'can be seen,' which is different from before. 'Below the Eight Abidings,' the third part explains that the Eight Abidings to the Six Abidings only have five qualities and do not have the name of constancy (常). 'Below the Five Abidings,' the fourth part explains that the Five Abidings to the First Abiding only have five qualities, saying good and not good, which is different from the six qualities of the previous and subsequent bodies. Saying 'slightly seen' is because their position is higher and they can slightly see. They see the Buddha-nature according to their capacity, so it is said 'slightly seen.' From the Ninth Ground (九地) [stage of a Bodhisattva] to the First Ground, their position is lower and they have not yet seen the Buddha-nature, they should be able to see it, so it is said 'can be seen.' Saying good and not good from the Fifth Ground to the First Ground, good has the meaning of cultivation and non-cultivation. Cultivation results in good, non-cultivation results in not good. And it is said that there should also be true and not true. It is explained that truth is the essence of Buddha-nature, it is not non-existent but existent, truth is only for this truth, so there is a distinction between good and not good. The old explanation says that when Prajna (般若) [wisdom] manifests in the Sixth Ground, there are times when mindfulness is lost, losing mindfulness is not good, not losing mindfulness is good. Question: Subsequent bodies and the Nine Grounds both have six qualities, and among the six qualities, they both have the quality of constancy. The Eight Grounds to the First Ground all have five qualities, why is there no quality of constancy? Some explain that the position of subsequent bodies is high, and the position of the Nine Grounds is low, so they have constancy for a long time. This still does not resolve the doubt.
故更並五地至初地。位下同有無常一事。後身望佛亦應無常。有人答云。佛隨自意語不可強分別。難亦未去。問後身有常凈何意無我樂。答菩薩常具二慧。化物故言常。境智俱明故言凈。真是對偽實是待虛。無惡名善。分見故少。無八自在是故無我。有報身在是故無樂。今謂此解非圓后當別釋。是五種六種下。五結酬前問。若有說言下釋置答。先正釋。后明問答。置答有二。置而不答。是置答。反質答之。亦是置答。私云。以置為答名為置答。迦葉白佛下。是第三明因於佛性而生善者。為三番問答。初明因果性。次正明因性生善。三釋疑。初番問意言。如來果性非三世攝。可是佛性因中因果是三世者。何名佛性。佛答為二。先正答。次結性為惑隱。初為三。一分別因果二性有是三世有非三世。次出因果性體。三引證。初又二。初明因果章門。次則解釋。初章門中。所言五陰有因果者。五陰之中惑業為因。善陰是果。因中二乘即是三世。若大菩提則非三世。前文云。如來未得菩提時因性即是過去。未來果性不爾。有是過未有非過未。今至此中方始解釋。次釋因者。一切無明煩惱結業惡五陰者。因佛性也。從於無明煩惱等生善五陰者。即是果性。惡法五陰一向因性善五陰者。即通因果。因即三世果非三世。前文云。果性亦
【現代漢語翻譯】 現代漢語譯本 因此更將五地併入初地。位階低下者同樣具有無常這一特性。從後世的角度來看，佛也應是無常的。有人回答說：『佛的話語是隨其心意而說的，不可強行分別。』但這個疑問仍然沒有消除。如果後世具有常、凈的特性，那麼無我、樂又作何解釋？回答說：『菩薩常常具備兩種智慧，爲了教化眾生才說常。境和智都明澈，所以說凈。真相對於偽，實相對於虛。沒有惡就沒有善。因為有所分別，所以顯得少。因為沒有八自在，所以說無我。因為有報身存在，所以說無樂。』我認為這種解釋並不圓滿，之後會另作解釋。以下是五種、六種等。五結是爲了迴應前面的提問。『若有說言』以下是解釋置答。先是正面解釋，然後闡明問答。置答有兩種：置而不答，這是置答；反過來質問，這也是置答。私下認為，以置為答，就叫做置答。『迦葉白佛』以下是第三部分，闡明因佛性而生善。分為三番問答。首先闡明因果性，其次正面闡明因性生善，第三解釋疑問。第一番問答的意思是：如來的果性不被三世所包含，可是佛性作為因中的因果，是屬於三世的，這又如何稱之為佛性？佛的回答分為兩部分：先是正面回答，然後總結佛性被迷惑所隱藏。正面回答又分為三部分：一、分別因果；二、說明佛性有屬於三世的，也有不屬於三世的；三、引用證據。第一部分又分為兩部分：首先闡明因果的章節，其次是解釋。在闡明章節中，所說的五陰有因果，指的是五陰之中的惑業是因，善陰是果。因中的二乘（Sravaka-yana and Pratyekabuddha-yana）即屬於三世。如果證得大菩提（Mahabodhi），則不屬於三世。前面的經文說：如來未證得菩提時，因性即是過去，未來的果性不是這樣。有屬於過去和未來的，也有不屬於過去和未來的。現在到了這裡才開始解釋。其次解釋因，一切無明（Avidya）、煩惱（Klesha）、結業（Karma）等惡五陰，是因佛性而產生的。從無明、煩惱等產生善五陰，就是果性。惡法五陰完全是因性，善五陰則既是因又是果。因屬於三世，果不屬於三世。前面的經文說，果性也
【English Translation】 English version Therefore, the five grounds are further merged into the first ground. Those of lower rank also possess the characteristic of impermanence. From the perspective of future lives, the Buddha should also be impermanent. Someone might answer: 'The Buddha's words are spoken according to his own intention and should not be forcibly distinguished.' But this doubt remains unresolved. If future lives possess the characteristics of permanence and purity, then how are 'no-self' (Anatta) and 'bliss' (Sukha) explained? The answer is: 'Bodhisattvas always possess two kinds of wisdom. They speak of permanence in order to teach and transform sentient beings. Both the realm and wisdom are clear, therefore it is called purity. Truth is relative to falsehood, reality is relative to emptiness. Without evil, there is no good. Because there is differentiation, it appears to be little. Because there are no eight freedoms (asta-vasita), therefore it is said to be no-self. Because there is a reward body (Sambhogakaya), therefore there is no bliss.' I believe this explanation is not complete, and I will explain it separately later. The following concerns the five kinds, six kinds, etc. The five conclusions are to respond to the previous questions. 'If someone says' below explains the 'placed answer' (sthāpanīya). First, there is a direct explanation, and then the question and answer are clarified. There are two kinds of 'placed answer': placing without answering, which is a 'placed answer'; and questioning in return, which is also a 'placed answer'. It is privately thought that using placement as an answer is called a 'placed answer'. 'Kasyapa said to the Buddha' below is the third part, clarifying that good arises from the Buddha-nature (Buddha-dhatu). It is divided into three rounds of questions and answers. First, clarify the nature of cause and effect; second, directly clarify that the nature of cause gives rise to good; and third, explain the doubts. The meaning of the first round of questions and answers is: the result-nature (phala-prakrti) of the Tathagata (Tathāgata) is not included in the three times (past, present, future), but the Buddha-nature as the cause-effect within the cause belongs to the three times, so how is it called Buddha-nature? The Buddha's answer is divided into two parts: first, a direct answer, and then a conclusion that the Buddha-nature is hidden by delusion. The direct answer is divided into three parts: 1. Distinguish cause and effect; 2. Explain that the Buddha-nature has what belongs to the three times and what does not belong to the three times; 3. Cite evidence. The first part is divided into two parts: first, clarify the chapters on cause and effect, and second, explain. In clarifying the chapters, the so-called five skandhas (Panca-skandha) have cause and effect, referring to the fact that delusion and karma (karma) among the five skandhas are the cause, and the good skandhas are the effect. The Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) in the cause belong to the three times. If one attains Great Bodhi (Mahabodhi), then it does not belong to the three times. The previous text said: When the Tathagata had not yet attained Bodhi, the cause-nature was the past, and the future result-nature was not like this. There are those that belong to the past and future, and there are those that do not belong to the past and future. Now it is here that the explanation begins. Next, explaining the cause, all ignorance (Avidya), afflictions (Klesha), karmic formations (Karma), and evil five skandhas are caused by the Buddha-nature. The good five skandhas arising from ignorance, afflictions, etc., are the result-nature. The evil dharma five skandhas are entirely the cause-nature, while the good five skandhas are both cause and effect. The cause belongs to the three times, and the effect does not belong to the three times. The previous text said that the result-nature also
三世亦非三世。有人解云。應身果性是三世。法身果性非三世。善男子一切無明下。第二齣因果體為二。初出因體。次出果體。初文者欲明中道性即諸法。若約煩惱即名為因。從無明行下。第二齣果體又二。初明善陰果性通因。即是四果十地之果即是三世。次明陰果唯在於果即非三世。是故我于經中下。第三引證又二。初證因有法譬合。是故我說下。二證果亦有法譬合。就果中備有因中之果及菩提果。現在煩惱下。第二結性為惑隱。還明中道而被惑覆。又為三。法譬合。迦葉白佛五種六種下。第二番正明因性生善。先問。次答。問中先牒前七六五佛性。次正問中意既在未來。云何。言有而能生善。佛答為三。一雙譬。二雙合。三雙結。初又二。先舉過去業故現受樂報。次舉未來業未生故終不生果。有現在煩惱下。二雙合又二。初一句合前過去業現在樂果。即合現在。以煩惱故能令斷善。必由過去。今言現在煩惱者。本是過去今來現在。次若無煩惱下。合第二譬未來業未生終不生果。即合未來佛性因緣故能生善根。是故斷善根人下。三雙結如文。迦葉言未來云何下。第三番釋疑。疑雲。未來未有云何生善。佛答又二。先譬。次合。初文先舉燈日譬。若鏗然固執燈日未出不能破闇。若因緣假名燈日未生亦能破闇。次佛性亦
【現代漢語翻譯】 現代漢語譯本 三世也並非實指過去、現在、未來這三個階段。有人解釋說，應身（應化之身，Buddha's Transformation Body）和果性（證得果位的本性, Fruition-nature）可以被認為是三世的體現，而法身（Dharma Body, the Body of Reality）和果性則超越了三世的範疇。善男子，從『一切無明下』開始，第二部分闡述了因果的本體，分為兩個方面：首先闡述因的本體，然後闡述果的本體。首先，闡述因的文字旨在闡明中道（Middle Way）的自性即是諸法的本性。如果從煩惱的角度來看，它就被稱為『因』。從『無明行下』開始，第二部分闡述了果的本體，又分為兩個方面：首先闡明善陰（Skandha of Merit）的果性貫通於因，即是四果（Four Fruitions）和十地（Ten Grounds）的果，也就是三世。其次闡明陰果（Skandha-result）僅存在於果中，因此不是三世。所以，我在經中說，第三部分引用經文來證明，又分為兩個方面：首先證明因的存在，包括法、譬喻和總結。『是故我說下』，其次證明果的存在，也包括法、譬喻和總結。在果中，既有因中的果，也有菩提果（Bodhi-fruit, the fruit of enlightenment）。『現在煩惱下』，第二部分總結自性被迷惑所遮蔽，仍然闡明中道卻被迷惑所覆蓋。又分為三個方面：法、譬喻和總結。『迦葉白佛五種六種下』，第二番正式闡明因效能生善。先提問，后回答。提問中，首先重複之前的七佛、六佛、五佛的佛性，然後正式提問，意在未來。『云何』，意思是說，如果佛性存在，如何能生善？佛的回答分為三個方面：一、雙重譬喻；二、雙重結合；三、雙重總結。首先，雙重譬喻又分為兩個方面：首先舉出過去業（Past Karma）的緣故，現在才能享受快樂的果報；其次舉出未來業（Future Karma）未產生，所以最終不會產生果報。『有現在煩惱下』，二、雙重結合又分為兩個方面：第一句結合了之前的過去業和現在樂果，即結合了現在。因為有煩惱，所以能導致斷絕善根，這必定是由於過去的原因。現在說『現在煩惱』，實際上是過去產生的，現在才顯現出來。其次，『若無煩惱下』，結合第二個譬喻，未來業未產生，最終不會產生果報，即結合了未來佛性的因緣，所以能產生善根。『是故斷善根人下』，三、雙重總結，如經文所示。『迦葉言未來云何下』，第三番解釋疑問。疑問是：未來還沒有產生，如何能生善？佛的回答又分為兩個方面：首先是譬喻，然後是結合。首先，譬喻中，先舉出燈和太陽的譬喻。如果固執地認為燈和太陽沒有出現就不能破除黑暗，那麼就是錯誤的。如果認為因緣和合的假名燈和太陽即使沒有產生也能破除黑暗，那就是正確的。其次，佛性也是如此。
【English Translation】 English version The Three Times are not truly the Three Times. Some explain that the Response Body (應身, Ying Shen) and Fruition-nature (果性, Guo Xing) represent the Three Times, while the Dharma Body (法身, Fa Shen) and Fruition-nature are beyond the Three Times. Good son, starting from 'all ignorance below,' the second part elucidates the substance of cause and effect, divided into two aspects: first, elucidating the substance of cause; second, elucidating the substance of effect. The initial text aims to clarify that the nature of the Middle Way (中道, Zhong Dao) is the nature of all dharmas. If viewed from the perspective of afflictions, it is called 'cause.' Starting from 'ignorance and action below,' the second part elucidates the substance of effect, also divided into two aspects: first, clarifying that the Fruition-nature of the Skandha of Merit (善陰, Shan Yin) pervades the cause, which is the fruit of the Four Fruitions (四果, Si Guo) and the Ten Grounds (十地, Shi Di), that is, the Three Times. Second, clarifying that the Skandha-result (陰果, Yin Guo) exists only in the effect, therefore it is not the Three Times. Therefore, I say in the sutra below, the third part cites scriptural evidence to prove, divided into two aspects: first, proving the existence of cause, including dharma, simile, and synthesis. 'Therefore I say below,' second, proving the existence of effect, also including dharma, simile, and synthesis. In the effect, there is both the effect in the cause and the Bodhi-fruit (菩提果, Pu Ti Guo). 'Present afflictions below,' the second part concludes that the nature is obscured by delusion, still clarifying the Middle Way but covered by delusion. It is also divided into three aspects: dharma, simile, and synthesis. 'Kasyapa said to the Buddha, five kinds, six kinds below,' the second section formally clarifies that the nature of cause can generate good. First question, then answer. In the question, first repeat the previous Buddha-nature of the Seven Buddhas, Six Buddhas, and Five Buddhas, then formally ask, intending the future. 'How,' meaning, if Buddha-nature exists, how can it generate good? The Buddha's answer is divided into three aspects: one, double simile; two, double combination; three, double conclusion. First, the double simile is further divided into two aspects: first, citing the reason for past karma (過去業, Guo Qu Ye), one can now enjoy the happy result; second, citing that future karma (未來業, Wei Lai Ye) has not yet arisen, so it will ultimately not produce a result. 'Having present afflictions below,' two, the double combination is further divided into two aspects: the first sentence combines the previous past karma and present happy result, that is, combines the present. Because there are afflictions, it can lead to the severance of good roots, which must be due to the past. Now saying 'present afflictions' is actually produced in the past and now manifests. Second, 'if there are no afflictions below,' combine the second simile, future karma has not yet arisen, and ultimately will not produce a result, that is, combine the causal conditions of future Buddha-nature, so it can generate good roots. 'Therefore, those who sever good roots below,' three, the double conclusion, as the text shows. 'Kasyapa said, how about the future below,' the third section explains the doubt. The doubt is: the future has not yet arisen, how can it generate good? The Buddha's answer is also divided into two aspects: first, simile, then combination. First, in the simile, first cite the simile of the lamp and the sun. If one stubbornly believes that the lamp and the sun cannot dispel darkness if they have not appeared, then that is wrong. If one believes that the nominal lamp and sun, which are the union of conditions, can dispel darkness even if they have not arisen, then that is correct. Second, so is Buddha-nature.
爾下。合衆生皆有未來之善能生佛性。迦葉白佛若言五陰下。第二單明中道為成生善眾生若無中道之理何能生善。由有佛性依持建立。文為三。一明非內非外中道。二非有非無中道。三約諸法廣明中道。亦得言前兩正明中道體。后一廣明中道用。初文兩番問答。初番如文。次番先迦葉自申非是我意專為利物。佛答有六複次。一就解惑明中。二約內外道明中。三就果內外明中。四就內外因緣明中。五就內外行明中。六就身內外明中。六中為二。初一略明大意故約解惑。后五廣此非內非外。初略明又三。一標是中道。二釋。三結。此初標。善男子我為眾生下。第二釋總明為物。非內者非內六根。非外者非外六塵。但后五別為破兩執。是故如來下第三結。私謂。此之一經大分五章皆稱涅槃。涅槃只是佛性。即三而一即正因性。即一而三即三德性。今明。眾生有佛性者備此二義。章安至此稱為中道。豈有無真俗之中名佛性耶。是故佛性中道。佛性咸遍。故上下文。多處論遍。所以至此云非內非外。言雙非者。不唯雙非復應雙是。故下諸文云亦內亦外。若無雙是云何言遍。故文斥云。凡夫眾生或言佛性在五陰中。如器中果及如虛空。世言佛性唯有情者。如器中果耳。尚未能計猶如虛空。安能曉了非內非外。況經文自釋。根塵合故
【現代漢語翻譯】 現代漢語譯本： 爾時，合座的眾生都有未來能夠產生佛性的善根。迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀行著稱）問佛說：『如果說五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）之下，只是單獨闡明中道（madhyamā-pratipad，不偏於極端，超越二元對立的道路），那麼如何成就產生善根的眾生呢？如果眾生沒有中道的道理，又如何能夠產生善根呢？』這是因為有佛性（Buddha-dhātu，成佛的可能性或潛能）的依持和建立。 這段經文分為三個部分：一是闡明非內非外的中道，二是非有非無的中道，三是就諸法（dharma，佛法的組成部分，包括教義和現象）廣泛闡明中道。也可以說，前兩部分是正面闡明中道的本體，后一部分是廣泛闡明中道的作用。最初的部分包含兩番問答。第一番如經文所示。第二番，首先是迦葉自己陳述說：『這不是我的意思，而是專門爲了利益眾生。』佛陀回答說有六個『複次』（punarapi，再次，更進一步）：一是就解除疑惑來闡明中道，二是就內道（佛教）和外道（非佛教）來闡明中道，三是就果（結果）的內外來闡明中道，四是就內外因緣（hetu-pratyaya，原因和條件）來闡明中道，五是就內外修行來闡明中道，六是就身體的內外來闡明中道。這六個部分又分為兩個部分，最初一個部分是簡略地闡明大意，所以就解除疑惑來闡明；後面的五個部分是廣泛地闡明『非內非外』。最初的簡略闡明又分為三個部分：一是標明這是中道，二是解釋，三是總結。這裡是最初的標明。『善男子，我爲了眾生……』，這是第二部分的解釋，總的闡明是爲了利益眾生。『非內』是指非內在的六根（ṣaḍ-indriya，眼、耳、鼻、舌、身、意），『非外』是指非外在的六塵（ṣaḍ-viṣaya，色、聲、香、味、觸、法）。但後面的五個部分是分別爲了破除兩種執著。『是故如來……』，這是第三部分的總結。 我私下認為，這部經（指《涅槃經》）分為五章，都稱為涅槃（nirvāṇa，解脫，寂滅）。涅槃只是佛性，即三而一，即正因性（成佛的正因）；即一而三，即三德性（法身、般若、解脫）。現在闡明，眾生具有佛性，具備這兩種含義。章安（隋代天臺宗僧人）認為到這裡為止稱為中道。難道有不具備真俗二諦（satya-dvaya，真諦和俗諦，佛教認識世界的兩種方式）的中道而能稱為佛性的嗎？因此，佛性就是中道，佛性普遍存在。所以上下文多處論述普遍性。因此到這裡說『非內非外』。說『雙非』，不僅僅是雙重否定，還應該是雙重肯定。所以下面的經文說『亦內亦外』。如果沒有雙重肯定，又怎麼能說是普遍存在呢？所以經文斥責說：『凡夫眾生或者說佛性在五陰之中，如同器皿中的水果，又如同虛空。』世俗認為佛性只存在於有情眾生（sattva，有感覺的生命）之中，如同器皿中的水果罷了，尚未能理解如同虛空。又怎麼能明白非內非外呢？況且經文自己解釋說，根（indriya，感覺器官）和塵（viṣaya，感覺對像）結合的緣故……
【English Translation】 English version: At that time, all the beings in the assembly had the future good potential to generate Buddha-nature (Buddha-dhātu, the potential for Buddhahood). Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) asked the Buddha: 'If it is said that under the five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), only the Middle Way (madhyamā-pratipad, the path that avoids extremes and transcends duality) is explained, then how can beings be accomplished in generating good roots? If beings do not have the principle of the Middle Way, how can they generate good roots?' This is because there is the support and establishment of Buddha-nature. This passage is divided into three parts: first, explaining the Middle Way of neither-internal-nor-external; second, the Middle Way of neither-being-nor-non-being; and third, broadly explaining the Middle Way in terms of all dharmas (dharma, the elements of Buddhist teachings and phenomena). It can also be said that the first two parts directly explain the substance of the Middle Way, and the last part broadly explains the function of the Middle Way. The initial part contains two rounds of questions and answers. The first round is as shown in the text. In the second round, Kāśyapa first states that 'This is not my intention, but specifically for the benefit of beings.' The Buddha replies that there are six 'furthermore' (punarapi, again, moreover): first, explaining the Middle Way in terms of resolving doubts; second, explaining the Middle Way in terms of internal (Buddhist) and external (non-Buddhist) paths; third, explaining the Middle Way in terms of the internal and external of the result (fruit); fourth, explaining the Middle Way in terms of internal and external causes and conditions (hetu-pratyaya, causes and conditions); fifth, explaining the Middle Way in terms of internal and external practices; and sixth, explaining the Middle Way in terms of the internal and external of the body. These six parts are further divided into two parts. The first part briefly explains the general meaning, so it explains in terms of resolving doubts; the latter five parts broadly explain 'neither-internal-nor-external.' The initial brief explanation is further divided into three parts: first, indicating that this is the Middle Way; second, explaining; and third, concluding. Here is the initial indication. 'Good man, I for the sake of beings...', this is the explanation of the second part, generally explaining that it is for the benefit of beings. 'Not internal' refers to the non-internal six sense organs (ṣaḍ-indriya, eye, ear, nose, tongue, body, and mind), 'not external' refers to the non-external six sense objects (ṣaḍ-viṣaya, form, sound, smell, taste, touch, and dharma). But the latter five parts are specifically for breaking the two attachments. 'Therefore, the Tathagata...', this is the conclusion of the third part. I personally believe that this sutra (referring to the Nirvana Sutra) is divided into five chapters, all called Nirvana (nirvāṇa, liberation, extinction). Nirvana is simply Buddha-nature, which is three-in-one, that is, the nature of the right cause (the right cause for attaining Buddhahood); one-in-three, that is, the nature of the three virtues (Dharmakaya, Prajna, Liberation). Now it is explained that beings have Buddha-nature, possessing these two meanings. Zhang'an (a Tiantai monk of the Sui Dynasty) believed that up to this point it is called the Middle Way. Could there be a Middle Way that does not possess the two truths (satya-dvaya, conventional and ultimate truth, two ways of understanding the world in Buddhism) and can be called Buddha-nature? Therefore, Buddha-nature is the Middle Way, and Buddha-nature is universally present. Therefore, the context discusses universality in many places. Therefore, it is said here 'neither-internal-nor-external.' Saying 'double negation' is not only double negation, but should also be double affirmation. Therefore, the following text says 'also internal also external.' If there is no double affirmation, how can it be said to be universally present? Therefore, the text rebukes: 'Ordinary beings say that Buddha-nature is in the five skandhas, like fruit in a vessel, or like empty space.' Worldly people think that Buddha-nature only exists in sentient beings (sattva, beings with sentience), like fruit in a vessel, and have not yet been able to understand it like empty space. How can they understand neither-internal-nor-external? Moreover, the text itself explains that it is because of the combination of the sense organs (indriya, sense faculties) and sense objects (viṣaya, objects of the senses)...
乃名中道。根塵合者豈非體一。豈非相即。豈非性遍。豈同器果。今問墻壁為是根耶。為是塵耶。為二合耶。為雙非耶。若雙非者亦非五陰。何但墻壁。哀哉世人。苦哉講者。請細將六門以括一部。愿以一部統收一期。釋迦以望十方三世理無二。是事弗毫差。所失不輕。故勤勤耳。複次下。第二廣明中道有五複次。皆明非內非外。于中二。初一複次先出二執。次四複次正結中道。善男子眾生佛性非有非無下。第二文二。一明宗。二廣破執。初明宗又三。先明非有非無。次明亦有亦無。三結非有非無。初又三。先倡兩非。次釋兩非。三結兩非。次亦有亦無文為三。雙倡。雙釋。雙結。倡釋如文。有無下結。是故佛說下三結兩非如文。善男子若有人問下。二廣破乖中之執。多寄譬文。文為三。初種子譬破次乳酪譬破。三舉鹽咸譬破。初種子中三。譬合結。私謂合文為二。先示。次釋。初示中言眾生別有佛性。是義不然。次釋云。眾生即性性即眾生。既非內外。又亦內外。內外不二。亦可云。色即佛性佛性即色。故前第二複次以相好為外。力無畏等為內。若色等無相好亦無。下三複次準此可知。次乳酪譬中二。先正作乳譬。次更為乳作生識譬。初又三。先正定中道。次破偏執。三結就性理。初正定中。先問。次答。答中為三
【現代漢語翻譯】 這被稱為'中道'（Madhyamaka，the Middle Way）。根（indriya，sense organs）與塵（vishaya，sense objects）的結合難道不是一體的體現嗎？難道不是相互融合的嗎？難道不是本性遍佈一切的嗎？難道能等同於器世間和果報嗎？現在問你，墻壁是根嗎？是塵嗎？是根塵二者的結合嗎？還是既非根也非塵呢？如果說既非根也非塵，那麼它也並非五蘊（skandha，the five aggregates）。又何止是墻壁如此呢？可悲啊，世人！痛苦啊，說法之人！請仔細地用六根（sadindriya，the six sense organs）來概括整部經典，希望用整部經典來統攝一生。釋迦牟尼佛（Sakyamuni Buddha）看待十方三世，真理是唯一的，這件事沒有絲毫差錯。所失去的非同小可，所以要勤勉啊！ 接下來，第二部分廣泛闡明中道，有五個'複次'（furthermore），都闡明了'非內非外'（neither internal nor external）。其中分為兩部分：第一個'複次'先提出兩種執著，接下來的四個'複次'正式總結中道。'善男子，眾生佛性非有非無'以下是第二部分，分為兩部分：一是闡明宗旨，二是廣泛破除執著。首先闡明宗旨，又分為三部分：先闡明'非有非無'，再闡明'亦有亦無'，最後總結'非有非無'。首先闡明'非有非無'，又分為三部分：先倡導'兩非'，再解釋'兩非'，最後總結'兩非'。接下來是'亦有亦無'，分為三部分：雙重倡導，雙重解釋，雙重總結。倡導和解釋如經文所示。'有無'以下是總結，'是故佛說'以下是第三部分，總結'兩非'，如經文所示。 '善男子，如果有人問'以下是第二部分，廣泛破除違背中道的執著，多用譬喻。分為三部分：一是種子譬喻破除，二是乳酪譬喻破除，三是舉鹽咸譬喻破除。首先是種子譬喻，分為譬喻、合、結。我個人認為'合'文分為兩部分：先是揭示，再是解釋。首先在揭示中說'眾生別有佛性'，這種說法是不對的。接下來解釋說：'眾生即是佛性，佛性即是眾生'。既非內也非外，又亦內亦外，內外不二。也可以說：'色即是佛性，佛性即是色'。所以前面第二個'複次'以外貌莊嚴（lakshana，auspicious marks）為外，十力（bala，ten powers）、四無畏（vaisaradya，four fearlessnesses）等為內。如果色等沒有外貌莊嚴，那麼十力等也就沒有了。接下來的三個'複次'可以依此類推。接下來是乳酪譬喻，分為兩部分：一是正式製作乳酪的譬喻，二是進一步為乳酪產生認識的譬喻。首先又分為三部分：先是正式確定中道，再是破除偏頗的執著，三是總結歸於自性真理。首先在正式確定中道中，先是提問，再是回答。回答中分為三部分。
【English Translation】 This is called the 'Middle Way' (Madhyamaka). Is not the combination of the root (indriya, sense organs) and the dust (vishaya, sense objects) a manifestation of oneness? Is it not mutual interpenetration? Is it not the nature pervading everything? Can it be equated with the realm of instruments and retribution? Now I ask you, is the wall a root? Is it dust? Is it a combination of the two? Or is it neither root nor dust? If it is said to be neither, then it is also not the five aggregates (skandha). And it's not just the wall that is like this! Alas, people of the world! Painful, those who preach! Please carefully use the six senses (sadindriya, the six sense organs) to encompass the entire scripture, hoping to use the entire scripture to govern one's life. Sakyamuni Buddha views the ten directions and three times, the truth is one, and there is no difference in this matter. What is lost is not insignificant, so be diligent! Next, the second part extensively elucidates the Middle Way, with five 'furthermore' (punarapi), all explaining 'neither internal nor external'. Among them, it is divided into two parts: the first 'furthermore' first puts forward two attachments, and the next four 'furthermore' formally summarize the Middle Way. 'Good man, the Buddha-nature of sentient beings is neither existent nor non-existent' below is the second part, divided into two parts: one is to clarify the purpose, and the other is to widely break attachments. First, clarify the purpose, which is divided into three parts: first clarify 'neither existent nor non-existent', then clarify 'both existent and non-existent', and finally summarize 'neither existent nor non-existent'. First, clarify 'neither existent nor non-existent', which is divided into three parts: first advocate 'both nones', then explain 'both nones', and finally summarize 'both nones'. Next is 'both existent and non-existent', divided into three parts: double advocacy, double explanation, and double summary. Advocacy and explanation are as shown in the scripture. 'Existent and non-existent' below is the summary, 'Therefore, the Buddha said' below is the third part, summarizing 'both nones', as shown in the scripture. 'Good man, if someone asks' below is the second part, widely breaking the attachments that violate the Middle Way, mostly using metaphors. It is divided into three parts: first, the seed metaphor breaks, second, the milk and cheese metaphor breaks, and third, the saltiness metaphor breaks. First is the seed metaphor, divided into metaphor, combination, and conclusion. I personally think that the 'combination' text is divided into two parts: first is revelation, and then is explanation. First, in the revelation, it says 'Sentient beings have a separate Buddha-nature', this statement is incorrect. Next, it explains: 'Sentient beings are Buddha-nature, and Buddha-nature is sentient beings'. It is neither internal nor external, and also both internal and external, internal and external are not two. It can also be said: 'Form is Buddha-nature, and Buddha-nature is form'. Therefore, the second 'furthermore' earlier takes the auspicious marks (lakshana) as external, and the ten powers (bala), four fearlessnesses (vaisaradya) as internal. If form, etc., do not have auspicious marks, then the ten powers, etc., will not exist either. The next three 'furthermore' can be inferred by analogy. Next is the milk and cheese metaphor, divided into two parts: first, the metaphor of formally making milk and cheese, and second, the metaphor of further generating knowledge for milk and cheese. First, it is divided into three parts: first, formally determine the Middle Way, second, break biased attachments, and third, summarize and return to the nature of truth. First, in formally determining the Middle Way, first is the question, and then is the answer. The answer is divided into three parts.
。初定。二結假說亦有亦無。三釋。善男子二破偏執。亦應雙破有無。今但破有。文為三。初作因果同時互出難。次明因中有果例並難。三明果中有因例並難。初明乳酪既其同時亦應酥醍醐等一時而出。以同時故是故更責。若不時出誰作次第。善男子若有下。第二因中有果難又二。先作例並。次難不例。初例並者。乳是酪因而能出酪。水草乳因亦應生乳(云云)。次何以故下不例。善男子若言乳中下。第三果中有因例並難。言例並者。乳為酪因酪為乳果。乳為酪因因中有果者。酪為乳果果應有因。其中又二。先正難。次結難。于中二。先結本無。次結非有非無。善男子是故如來下。第三結性理又二。先結離偏。后結中道。次善男子四事和合下。二舉生識譬為譬。作譬又二。先正舉生識譬。次乳中酪性下。還以乳酪合譬又二。初正合。次破執。破執又二。先牒執。次正破。破中二。先兩章門。次釋章門。初一異因異果。是初章門。次非一因生一切果。非一切果從一因生。是第二章門。如是四事下。二釋兩章門。先釋后章。然眼識者但生眼證。即不能生耳鼻等識。豈是一因生一切果。乳能生酪亦復如是。必待眾緣。眾緣生者即是無。后釋前章門。初釋非一因生一切果。非一切果從一因生章門。如文。次是故我于下。追釋前
【現代漢語翻譯】 現代漢語譯本 初定。 二、 結假說亦有亦無。 三、 釋。 善男子，二、破偏執。亦應雙破有無。今但破有。文為三：初作因果同時互出難；次明因中有果例並難；三明果中有因例並難。 初明乳酪既其同時，亦應酥、醍醐等一時而出。以同時故，是故更責。若不時出，誰作次第？ 善男子，若有下。第二，因中有果難，又二：先作例並；次難不例。初例並者：乳是酪因，因而能出酪；水草乳因，亦應生乳（云云）。 次，何以故下，不例。善男子，若言乳中下。第三，果中有因例並難。言例並者：乳為酪因，酪為乳果。乳為酪因，因中有果者；酪為乳果，果應有因。 其中又二：先正難；次結難。于中二：先結本無；次結非有非無。善男子，是故如來下。第三，結性理，又二：先結離偏；后結中道。 次，善男子，四事和合下。二、舉生識譬為譬。作譬又二：先正舉生識譬；次，乳中酪性下。還以乳酪合譬，又二：初正合；次破執。破執又二：先牒執；次正破。破中二：先兩章門；次釋章門。初，一異因異果，是初章門。次，非一因生一切果，非一切果從一因生，是第二章門。如是四事下。二、釋兩章門。先釋后章。然眼識者，但生眼證，即不能生耳鼻等識，豈是一因生一切果？乳能生酪，亦復如是，必待眾緣。眾緣生者，即是無。后釋前章門。初釋非一因生一切果，非一切果從一因生章門。如文。次，是故我于下，追釋前
【English Translation】 English version Initial determination. Second, the hypothesis of existence and non-existence is also established. Third, explanation. Good man, second, refute biased views. One should also refute both existence and non-existence. Now, only existence is refuted. The text is in three parts: first, creating a difficulty by arguing that cause and effect arise simultaneously and mutually; second, clarifying that the example of cause containing effect is equally difficult; third, clarifying that the example of effect containing cause is equally difficult. First, it is clarified that since milk and cheese are simultaneous, butter, ghee (clarified butter), etc., should also arise simultaneously. Because they are simultaneous, there is further questioning. If they do not arise simultaneously, who establishes the order? Good man, 'if there is' below. Second, the difficulty of cause containing effect is further divided into two parts: first, giving an example; second, challenging the example. The first example is: milk is the cause of cheese, and thus can produce cheese; water, grass, and milk as causes should also produce milk (etc.). Next, 'why' below, the example does not hold. Good man, 'if it is said that in milk' below. Third, the difficulty of effect containing cause is exemplified. The example is: milk is the cause of cheese, and cheese is the effect of milk. Milk is the cause of cheese, and if the cause contains the effect, then cheese is the effect of milk, and the effect should contain the cause. Within this, there are two parts: first, the direct difficulty; second, the concluding difficulty. Within this, there are two parts: first, concluding that it is fundamentally non-existent; second, concluding that it is neither existent nor non-existent. Good man, 'therefore, the Tathagata' below. Third, concluding the nature of reality, there are two parts: first, concluding the detachment from bias; second, concluding the Middle Way. Next, good man, 'the combination of four elements' below. Second, using the analogy of the arising of consciousness as an example. Making the analogy is further divided into two parts: first, directly giving the example of the arising of consciousness; second, 'the nature of cheese in milk' below. Again, combining the analogy with milk and cheese, there are two parts: first, the direct combination; second, refuting the attachment. Refuting the attachment is further divided into two parts: first, stating the attachment; second, directly refuting it. Refuting it is divided into two parts: first, the two chapter headings; second, explaining the chapter headings. First, one different cause and different effect, this is the first chapter heading. Second, not one cause produces all effects, not all effects arise from one cause, this is the second chapter heading. 'Thus, the four elements' below. Second, explaining the two chapter headings. First, explaining the latter chapter. However, eye consciousness only produces eye perception, and cannot produce ear, nose, etc., consciousnesses. How can one cause produce all effects? Milk can produce cheese in the same way, it must rely on many conditions. That which arises from many conditions is non-existent. Then explaining the former chapter heading. First explaining the chapter heading of not one cause produces all effects, not all effects arise from one cause. As the text says. Next, 'therefore, I' below, tracing back and explaining the previous
異因異果章門。因生故計有。因滅故計無。有滅不滅即異因異果。善男子如鹽下。第三舉鹽咸破又二。初正舉譬。次更破執。破執為二。先牒執。次破執。初牒中凡牒二執。一牒鹽中有咸執。二牒種子中有四大執。次鹽性亦爾下。正破二執又二。先破不咸中有咸。次破四大。初破又二。先非。次何以故下正破又二。先責難。次例余物。正責難意者。若鹽置不咸而咸者。當知即無本性。本來無咸而今咸者。豈非本無。次並之。將一升鹽置多水中失本堿性。而水中又無堿性。既兩處皆無。何有堿性。次例一切皆爾。若言外四大下。二破四大。即破其後執亦二。先破。后例(云云)。如我所說十二部下。第三約諸法廣明中道。亦云明用為三。一依理起教用。二明修因趣果用。三習解除惑用。初教用中又二。先標。次釋。釋中又二。初通明三語。次別明自意語。初又兩。一就昔教明三語。次就今教明三語。初昔教中具解三語為三文。初隨自者。如諸比丘各說身因佛亦自說。即隨自意語。如長者稱幻佛隨其說幻。即隨他意語。隨自他意可知(云云)。善男子如我下。二就今教明三語。文亦自三如文。善男子如來或時下。次別明隨自意為三。初廣略隨自意。次明七種隨自意。三明有無隨自意。初文者就一法即略。就無量法即廣。次
【現代漢語翻譯】 現代漢語譯本 異因異果章門：因為產生，所以計為『有』；因為滅亡，所以計為『無』。『有』滅亡而『不滅』，這就是異因異果。 善男子，比如鹽的例子。第三部分，舉鹽的鹹味來破斥，又分為兩部分：首先是正式舉例，其次是進一步破除執著。破除執著又分為兩部分：先是列舉執著，然後是破除執著。首先，在列舉中，總共列舉兩種執著：一是執著于鹽中有鹹味，二是執著于種子中有四大（地、水、火、風）。 其次，『鹽性亦爾』以下，正式破除這兩種執著，又分為兩部分：先破除『不咸中有咸』的觀點，再破除『四大』的觀點。首先破除『不咸中有咸』，又分為兩部分：先否定，然後『何以故下』正式破除，又分為兩部分：先責難，然後舉其他事物為例證。正式責難的意思是：如果鹽放在不鹹的地方卻顯現出鹹味，應當知道它本來就沒有鹹的本性。本來沒有鹹味而現在卻有鹹味，難道不是本來就沒有嗎？ 其次，並列說明。將一升鹽放在大量水中，失去其原有的堿性，而水中又沒有堿性。既然兩處都沒有，哪裡來的堿性？ 其次，舉一切事物為例證，都是如此。如果說外在的四大（地、水、火、風）...第二部分，破除『四大』的觀點。即破除其後面的執著，也分為兩部分：先破除，后舉例（省略）。 『如我所說十二部下』，第三部分，依據諸法廣泛闡明中道。也可以說是闡明作用，分為三部分：一是依據道理髮起教化作用，二是闡明修因趣果的作用，三是修習解除迷惑的作用。首先，在教化作用中，又分為兩部分：先總明三種語言，然後分別闡明隨自意語。首先，又分為兩部分：一是就過去的教法闡明三種語言，其次是就現在的教法闡明三種語言。首先，在過去的教法中，完整解釋三種語言，分為三段文字：首先，隨自意語，比如各位比丘各自陳述自身因緣，佛陀也親自陳述，這就是隨自意語。比如長者稱讚幻術，佛陀隨順他的說法，這就是隨他意語。隨自他意語可以類推（省略）。 『善男子如我下』，第二，就現在的教法闡明三種語言。文句也自然分為三段，如經文所示。『善男子如來或時下』，其次，分別闡明隨自意語，分為三部分：一是廣說和略說隨自意語，二是闡明七種隨自意語，三是闡明『有』和『無』的隨自意語。首先，就一段法來說就是略說，就無量法來說就是廣說。其次...
【English Translation】 English version Chapter on Different Causes and Different Effects: Because of arising, it is reckoned as 'existence'; because of ceasing, it is reckoned as 'non-existence'. 'Existence' ceasing without ceasing is different causes and different effects. Good man, like the example of salt. The third part, using the salt's saltiness to refute, is further divided into two parts: first, formally giving the example; second, further refuting attachments. Refuting attachments is again divided into two parts: first, listing the attachments; then, refuting the attachments. First, in the listing, a total of two attachments are listed: one is the attachment that there is saltiness in salt; the second is the attachment that there are Four Great Elements (earth, water, fire, wind) in seeds. Second, 'The nature of salt is also like this' below, formally refuting these two attachments, again divided into two parts: first, refuting the view that 'there is saltiness in non-saltiness'; then, refuting the view of 'Four Great Elements'. First, refuting 'saltiness in non-saltiness', again divided into two parts: first, negating; then, 'Why is it so?' below, formally refuting, again divided into two parts: first, questioning; then, giving examples of other things. The meaning of the formal questioning is: if salt is placed in a non-salty place but manifests saltiness, it should be known that it originally has no salty nature. Originally there was no saltiness, but now there is saltiness; isn't it originally non-existent? Second, juxtaposing explanations. Placing one liter of salt in a large amount of water, it loses its original alkalinity, and the water has no alkalinity. Since both places have none, where does the alkalinity come from? Second, giving examples of all things, it is all like this. If it is said that the external Four Great Elements (earth, water, fire, wind)... The second part, refuting the view of 'Four Great Elements'. That is, refuting the subsequent attachment, also divided into two parts: first, refuting; then, giving examples (omitted). 'As I have spoken in the twelve divisions below', the third part, according to all dharmas, widely elucidating the Middle Way. It can also be said to be elucidating function, divided into three parts: first, based on reason, initiating the function of teaching; second, elucidating the function of cultivating causes and approaching effects; third, practicing to eliminate delusion. First, in the function of teaching, again divided into two parts: first, generally explaining the three languages; then, separately explaining the language of according to one's own intention. First, again divided into two parts: first, explaining the three languages based on past teachings; second, explaining the three languages based on present teachings. First, in the past teachings, fully explaining the three languages, divided into three sections of text: first, the language of according to one's own intention, such as when the various bhikshus each state their own causes and conditions, the Buddha also personally states them, this is the language of according to one's own intention. For example, when an elder praises illusion, the Buddha follows his statement, this is the language of according to others' intentions. The language of according to both one's own and others' intentions can be inferred (omitted). 'Good man, as I below', second, explaining the three languages based on present teachings. The sentences are also naturally divided into three sections, as shown in the sutra text. 'Good man, the Tathagata sometimes below', second, separately explaining the language of according to one's own intention, divided into three parts: first, broadly and briefly speaking of the language of according to one's own intention; second, elucidating the seven kinds of language of according to one's own intention; third, elucidating the language of according to one's own intention of 'existence' and 'non-existence'. First, speaking of one dharma is brief speaking, speaking of immeasurable dharmas is broad speaking. Second...
七種又二。先列次釋。釋中自為七文。初因中說果者。行善見天人行惡見地獄是也。次果中說因者。見貧知慳見富知施是也。餘五如文。三如來複有下。明有無隨自意為三。一正明有無。二明眾生不解。三作四句分別。就有無又二。初就如來佛性有無。二明闡提佛性有無。初明如來又二。初明有無。次類例釋。初又二。初明無所有。次明有所無。初文者。十力無畏等並是無有而有。次明有所無者。不善無記一切煩惱等並是昔有今無。次如有無善不善下。舉二十二雙法雙類前二事。有漏無漏者。有漏類有所無。無漏類無所有。世間類有所無。非世間類無所有。下去皆爾。次一闡提佛性下。是明闡提佛性有無。皆悉反上如來有無。如來有善闡提即無。如來無惡闡提即有(云云)。我雖說下。次明眾生不解如來是語又二。初正出不解。次引昔證。初文有二。初不解。次舉深況淺。深行菩薩尚自不了。況復淺人。次我往一時下引證。佛說世諦聲聞不解者。二解。一云。世諦種別事關業行。因果深隱故難解。二云。應身為世諦故二乘不了。問佛於何處說世諦五百不解。一云。華嚴中說五百聾啞。二云。外國經多度此者少(云云)。天臺大師解此別有所關(云云)。或有佛性下。第三四句分別此為二。先正約四句。次勸分別。舊解
【現代漢語翻譯】 現代漢語譯本：七種又二。先列出次第再解釋。解釋中又分為七個部分。第一，從因中說果，即行善事見到天人，行惡事見到地獄。第二，從果中說因，即見到貧窮的人知道是由於過去吝嗇，見到富裕的人知道是由於過去佈施。其餘五種情況如同原文所說。 第三，『如來複有』以下，說明有和無隨如來自己的意願而定，分為三個部分。一是正面說明有和無。二是說明眾生不理解。三是作四句分別。關於有和無，又分為兩個部分。一是就如來的佛性有無進行說明。二是說明一闡提（Icchantika，斷善根者）的佛性有無。先說明如來，又分為兩個部分。先說明有無。再用例子類比解釋。先說明有，又分為兩個部分。先說明無所有而有。再說明有所無。先說『無所有』，即十力（Tathāgata-bala-dasa，如來十種力）、四無畏（Vaśāradya，佛的四種無所畏懼的自信）等，都是本來沒有而現在有的。再說『有所無』，即不善、無記（Avyākrta，非善非惡）、一切煩惱等，都是過去有而現在沒有的。 其次，『如有無善不善』以下，舉出二十二雙法來類比前面的兩種情況。有漏（Sāsrava，有煩惱）和無漏（Anāsrava，無煩惱）中，有漏類似於『有所無』，無漏類似於『無所有』。世間類似於『有所無』，非世間類似於『無所有』。以下都是這樣類比。其次，『一闡提佛性』以下，是說明一闡提的佛性有無。都與上面所說的如來有無相反。如來有善，一闡提就沒有。如來沒有惡，一闡提就有（云云）。 『我雖說』以下，說明眾生不理解如來說法，又分為兩個部分。一是直接指出不理解。二是引用過去的例子來證明。先說不理解，又分為兩個部分。先說不理解。再舉深奧的情況來比況淺顯的情況，深行菩薩尚且不能完全明白，更何況是淺薄之人。其次，『我往一時』以下引用過去的例子來證明。佛所說的世諦（Saṃvṛti-satya，世俗諦），聲聞（Śrāvaka，聽聞佛法而證悟的弟子）不理解，有兩種解釋。一種解釋是，世諦的種類不同，事情關係到業行，因果深奧隱秘，所以難以理解。另一種解釋是，應化身（Nirmāṇakāya，佛為度化眾生而示現的化身）是世諦，所以二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）不明白。問：佛在什麼地方說世諦五百人不理解？一種說法是，《華嚴經》中說五百聾啞人。另一種說法是，外國的經典大多如此，但能理解的人很少（云云）。天臺大師對此有不同的解釋（云云）。 『或有佛性』以下，第三是四句分別，分為兩個部分。先是正面用四句進行分別。其次是勸人進行分別。舊的解釋...
【English Translation】 English version: Seven kinds and two more. First, list the order and then explain. The explanation is further divided into seven sections. First, speaking of the result from the cause, that is, seeing heavenly beings when doing good deeds, and seeing hell when doing evil deeds. Second, speaking of the cause from the result, that is, seeing the poor and knowing it is due to past stinginess, and seeing the rich and knowing it is due to past generosity. The remaining five situations are as stated in the original text. Third, from 'Tathāgata also has' onwards, it explains that having and not having are determined by the Tathāgata's own intention, divided into three parts. One is to directly explain having and not having. Two is to explain that sentient beings do not understand. Three is to make distinctions using four phrases. Regarding having and not having, it is further divided into two parts. One is to explain the having and not having of the Tathāgata's Buddha-nature. Two is to explain the having and not having of the Buddha-nature of an Icchantika (one who has severed their roots of goodness). First, explain the Tathāgata, which is further divided into two parts. First, explain having and not having. Then, use examples for analogy and explanation. First, explain having, which is further divided into two parts. First, explain having from nothing. Then, explain having from something. First, speaking of 'having from nothing', that is, the ten powers (Tathāgata-bala-dasa, the ten powers of the Tathāgata), the four fearlessnesses (Vaśāradya, the Buddha's four kinds of fearless confidence), etc., are all originally non-existent but now exist. Then, speaking of 'having from something', that is, unwholesome, neutral (Avyākrta, neither good nor evil), all afflictions, etc., are all things that existed in the past but do not exist now. Next, from 'If there is having and not having, good and unwholesome' onwards, it cites twenty-two pairs of dharmas to analogize the previous two situations. Among defiled (Sāsrava, with afflictions) and undefiled (Anāsrava, without afflictions), defiled is similar to 'having from something', and undefiled is similar to 'having from nothing'. Worldly is similar to 'having from something', and unworldly is similar to 'having from nothing'. The following are all analogous in this way. Next, from 'Icchantika Buddha-nature' onwards, it explains the having and not having of the Buddha-nature of an Icchantika. All are opposite to the having and not having of the Tathāgata mentioned above. If the Tathāgata has goodness, the Icchantika does not have it. If the Tathāgata does not have evil, the Icchantika has it (etc.). From 'Although I say' onwards, it explains that sentient beings do not understand the Tathāgata's teachings, which is further divided into two parts. One is to directly point out the lack of understanding. Two is to cite past examples to prove it. First, speak of the lack of understanding, which is further divided into two parts. First, speak of the lack of understanding. Then, use profound situations to compare with shallow situations. Even deeply practicing Bodhisattvas cannot fully understand, let alone shallow people. Next, from 'I once went' onwards, it cites past examples to prove it. The worldly truth (Saṃvṛti-satya, conventional truth) spoken by the Buddha is not understood by the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), and there are two explanations. One explanation is that the types of worldly truth are different, and the matter relates to karma and actions, and the cause and effect are profound and hidden, so it is difficult to understand. Another explanation is that the Nirmāṇakāya (Nirmāṇakāya, the transformation body manifested by the Buddha to liberate sentient beings) is the worldly truth, so the two vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Śrāvaka vehicle and the Pratyekabuddha vehicle) do not understand. Question: Where did the Buddha say that five hundred people did not understand the worldly truth? One saying is that the Avataṃsaka Sūtra says that there were five hundred deaf and mute people. Another saying is that most foreign scriptures are like this, but few people can understand (etc.). The Tiantai master has a different explanation for this (etc.). From 'Perhaps there is Buddha-nature' onwards, the third is the four-phrase distinction, divided into two parts. First, directly use the four phrases for distinction. Second, encourage people to make distinctions. The old explanation...
者。闡提人有。有于惡邪境界性。善根人有。有萬善了因亦名緣因。二人俱有並有正性。或眾生性。俱無者。無果果果性。河西云。闡提有有惡五陰不善性。善根人有有善五陰善性。二人俱有者。俱有無記五陰性。俱無者。俱無妙絕涅槃果性。此與舊語異意同。興皇釋此從一句至七句。一句只是中道。二句是如來闡提佛性。若有若無。三句是三種語。佛自語闡提有性。他語闡提無性。自他語亦有亦無。四句是此中四句。七句是七眾生。前二人是惡后五人是善。復作三種釋。一總就諸義。二就理內外。三單就理內通。就諸義者。理非善惡而有善惡二用。善根人有有善用。闡提人有有惡用。俱有者各有一邊。俱無者各無一邊。次就理內外者。佛性本非得無得。約緣故有得無得。理外闡提是有得。理內是無得。善根人有無得之性。闡提有有得之性。俱有俱無如上說。次單約理內。闡提即是善星。善根人即是羅云。此是順逆二化。闡提有逆化不善之性。善根人有順化善法之性。俱有俱無如上說。謂此為能解難解之說。今明。欲依此文作四句者。闡提人有但有于沒。善根人有但有于出。二人俱有俱在恒河。二人俱無俱不到岸。欲思作者亦應無量。略出如此(云云)。又約三諦者。闡提人有者世諦惡因。善根人有者出世善因。二人
【現代漢語翻譯】 現代漢語譯本： 問：闡提（斷善根者）有佛性嗎？具有惡邪境界的闡提人有佛性。具有善根的人有佛性嗎？具有萬善了因，也稱為緣因的善根人有佛性。這兩種人都有佛性，都具有正性，或者說眾生性。都沒有佛性嗎？都沒有果果果性（指涅槃之果）。 河西的觀點是：闡提具有惡的五陰，即不善的本性。善根人具有善的五陰，即善良的本性。這兩種人都有什麼？都具有無記的五陰的本性。都沒有什麼？都沒有妙絕的涅槃果性。 興皇法師解釋說，從一句到七句，一句只是中道。二句是如來和闡提的佛性，無論是有還是無。三句是三種說法：佛自己說闡提有佛性，他人說闡提沒有佛性，自己和他人又說亦有亦無。四句是此中的四句。七句是七種眾生，前二人是惡人，后五人是善人。 又作三種解釋：一是從諸義總的來說，二是從理的內外來說，三是單從理的內在貫通來說。從諸義來說，理本身沒有善惡，但有善惡二種作用。善根人有善的作用，闡提人有惡的作用。都有，是指各有一邊。都沒有，是指各自沒有一邊。 其次從理的內外來說，佛性本來就不是得或無得。從緣的角度來說，所以有得或無得。從理外來說，闡提是有得。從理內來說，是無得。善根人有無得的本性，闡提有有得的本性。都有和都沒有，如上面所說。 再次單從理的內在來說，闡提就是善星比丘，善根人就是羅睺羅。這是順化和逆化二種教化。闡提有逆化不善的本性，善根人有順化善法的本性。都有和都沒有，如上面所說。這被認為是能夠解釋難以理解的說法。現在說明，如果要依據此文作出四句，那麼闡提人有，但只有沉沒。善根人有，但只有出離。這兩種人都有，都在恒河中。這兩種人都無，都不能到達彼岸。想要思考作者，也應該有無量。略微提出這些（等等）。 又從三諦來說，闡提人有，是世俗諦的惡因。善根人有，是出世的善因。這兩種人
【English Translation】 English version: Question: Do Icchantikas (those who have severed their roots of goodness) possess Buddha-nature? Icchantikas who possess evil and heterodox realms have Buddha-nature. Do those with roots of goodness possess Buddha-nature? Those with roots of goodness, possessing the cause of myriad virtues, also known as the causal condition, have Buddha-nature. Do both of these types of people possess Buddha-nature? Both possess Buddha-nature, both possess true nature, or sentient nature. Do neither possess Buddha-nature? Neither possesses the nature of the fruit of the fruit of the fruit (referring to the fruit of Nirvana). The view of Hexi is: Icchantikas possess evil skandhas (five aggregates), which is the nature of unwholesomeness. People with roots of goodness possess good skandhas, which is the nature of goodness. What do both of these types of people possess? Both possess the nature of indeterminate skandhas. What do neither possess? Neither possesses the wonderfully transcendent nature of the fruit of Nirvana. Master Xinghuang explains that from the first sentence to the seventh sentence, the first sentence is simply the Middle Way. The second sentence refers to the Buddha-nature of the Tathagata and Icchantikas, whether it exists or does not exist. The third sentence refers to three statements: the Buddha himself says that Icchantikas have Buddha-nature, others say that Icchantikas do not have Buddha-nature, and some say that they both have and do not have Buddha-nature. The fourth sentence refers to the four sentences within this. The seventh sentence refers to the seven types of beings, the first two being evil people and the last five being good people. There are also three types of explanations: first, a general explanation from all meanings; second, an explanation from the internal and external aspects of principle; and third, a single explanation from the internal aspect of principle. From all meanings, principle itself does not have good or evil, but it has two functions of good and evil. People with roots of goodness have the function of goodness, and Icchantikas have the function of evil. 'Both have' refers to each having one side. 'Neither has' refers to each not having one side. Secondly, from the internal and external aspects of principle, Buddha-nature is originally neither obtained nor not obtained. From the perspective of conditions, there is obtaining or not obtaining. From the external aspect of principle, Icchantikas have obtaining. From the internal aspect of principle, there is no obtaining. People with roots of goodness have the nature of no obtaining, and Icchantikas have the nature of obtaining. 'Both have' and 'neither has' are as mentioned above. Thirdly, solely from the internal aspect of principle, Icchantikas are like the monk Good Star (善星), and people with roots of goodness are like Rahula (羅睺羅). These are two types of teachings, conforming and opposing. Icchantikas have the nature of opposing and unwholesome transformation, and people with roots of goodness have the nature of conforming and wholesome transformation. 'Both have' and 'neither has' are as mentioned above. This is considered to be able to explain difficult-to-understand statements. Now, to clarify, if one wants to make four sentences based on this text, then Icchantikas have, but only have sinking. People with roots of goodness have, but only have liberation. Both of these types of people have, and are both in the Ganges River. Both of these types of people do not have, and cannot reach the other shore. Those who want to contemplate the author should also have immeasurable [thoughts]. Briefly presenting these (etc.). Also, from the perspective of the Three Truths, Icchantikas have the mundane truth of evil causes. People with roots of goodness have the supramundane truth of good causes. Both of these types of people
俱有俱有世諦果報之身。二人俱。無俱無中道因果。次我諸下勸分別如文。如恒河中下。第二修因趣果。用亦是約譬明中道有譬合結。譬說二。先總次別。舉七眾生不同而佛性是一。如是微妙下合譬。具合前品以河譬生死。今以河譬涅槃。初合總如文。次常沒者下合別譬。合初常沒闡提為四。初合背善。次作是念下合其向惡。三如惡法住下合住惡。四是人具足下合是斷善人。我雖復說下。合第二暫出還沒人亦四。初起行背理。即是為有修善。次何故名沒下。是第二釋出沒義。是人雖信下。第三明行不具足。出還沒下。第四別出其人就行不具足又二。初正出五事。次結。初五事者。一信不具。二戒不足。三聞。四施。五慧信。可見。第二戒中言威儀戒者。內無實德外揚廉儉欲人恭敬。從戒戒者。內外相稱不為人事。但求實利而持戒者。謂從戒戒也。求戒者。求三有也。舍戒者。舍三有也。第三聞中雲信六部不信六部者。河西云。修多羅。祇夜。毗伽羅。優陀那。伊帝目多伽。優波提舍。此六顯現易解故信。餘六深隱難解故不信。復有人言。但於十二中信六不信六。餘者可見。是人不具下第二結。第二之人下。第三合得住之人。準理應言第三。那云是第二人耶。解云。此第二人習行應得作第三人。故言第二。師子品通五方
【現代漢語翻譯】 現代漢語譯本 具有世俗諦的果報之身。二人都是如此。沒有既有又無的中道因果。接下來我等下輩勸請分別如經文所示。如同恒河中下游的情況。第二部分是修因趨果。所用的譬喻也是爲了闡明中道之義，有譬喻和總結。譬喻分為總說和別說。先舉出七種眾生不同，但佛性卻是一樣的例子。『如是微妙』以下是合譬。前品用河流比喻生死，現在用河流比喻涅槃。首先是總合，如經文所示。接下來『次常沒者』以下是別合譬喻。將常沉沒者闡提分為四類。首先是背離善法。其次『作是念』以下是合其向惡。第三『如惡法住』以下是合住于惡法。第四『是人具足』以下是合斷善之人。『我雖復說』以下，是合第二種暫時出來又沉沒的人，也分為四類。首先是起行但背離真理，也就是修善但不得其法。其次『何故名沒』以下，是第二解釋出沒的含義。『是人雖信』以下，是第三說明修行不具足。『出還沒』以下，是第四分別說明這種人修行不具足，又分為兩部分。首先是正出五事，其次是總結。首先，五事是：一、信心不具足；二、戒律不足；三、聞法不足；四、佈施不足；五、智慧不足。信心方面，顯而易見。第二，戒律中說的『威儀戒』，是指內心沒有真實的德行，外表卻裝作廉潔節儉，以求得他人恭敬。『從戒戒者』，是指內外一致，不為他人之事，只求真實的利益而持戒的人，就是所謂的『從戒戒也』。『求戒者』，是求三有（欲有、色有、無色有）。『舍戒者』，是捨棄三有。第三，聞法中說『信六部不信六部者』，河西解釋說：修多羅（Sūtra，經）、祇夜（Geya，重頌）、毗伽羅（Vyākaraṇa，記說）、優陀那（Udāna，無問自說）、伊帝目多伽（Itivṛttaka，本事）、優波提舍（Upadeśa，論議）。這六部顯現易懂，所以相信。其餘六部深奧難懂，所以不相信。還有人說，只是在十二部中相信六部，不相信六部。其餘部分顯而易見。『是人不具』以下是第二總結。『第二之人』以下，是第三合於得到安住之人。按照道理應該說是第三人，為什麼說是第二人呢？解釋說，這個第二人通過修行應該可以成為第三人，所以說是第二人。《師子品》通五方。
【English Translation】 English version Possessing a body that is the fruition of worldly truth (saṃvṛti-satya). Both individuals are alike in this regard. There is no middle way (madhyamā pratipad) of cause and effect that is both existent and nonexistent. Next, we, the juniors, urge you to differentiate as the text indicates, like the middle and lower reaches of the Ganges River. The second part concerns cultivating causes to attain results. The analogy used also serves to clarify the meaning of the middle way, with both analogy and conclusion. The analogy is divided into general and specific. First, it cites the example of seven kinds of beings who are different, yet their Buddha-nature is the same. 'Such subtle' and below is the combined analogy. The previous chapter used the river to represent saṃsāra (cycle of rebirth), now the river is used to represent nirvāṇa (liberation). First is the general combination, as the text indicates. Next, '次常沒者' (next, those who are constantly submerged) and below is the specific combination analogy. The icchantika (those who have cut off their roots of good) who are constantly submerged are divided into four categories. First is turning away from good. Second, '作是念' (thinking thus) and below combines their inclination towards evil. Third, '如惡法住' (abiding in evil dharmas) and below combines abiding in evil. Fourth, '是人具足' (this person possesses) and below combines those who have severed their roots of good. '我雖復說' (although I further say) and below combines the second type of person who temporarily emerges and then submerges again, also divided into four categories. First is initiating practice but deviating from the truth, which is cultivating good but not in the right way. Second, '何故名沒' (why is it called submerged) and below is the second explanation of the meaning of emerging and submerging. '是人雖信' (although this person believes) and below is the third explanation of incomplete practice. '出還沒' (emerging and submerging) and below is the fourth specific explanation of this person's incomplete practice, further divided into two parts. First is the direct presentation of five things, and second is the conclusion. First, the five things are: 1. incomplete faith (śraddhā); 2. insufficient precepts (śīla); 3. insufficient learning (śruta); 4. insufficient giving (tyāga); 5. insufficient wisdom (prajñā). The aspect of faith is evident. Second, in the precepts, '威儀戒' (precepts of demeanor) refers to those who lack genuine virtue internally but outwardly feign integrity and frugality to seek the respect of others. '從戒戒者' (those who follow precepts from precepts) refers to those who are consistent internally and externally, not for the sake of others' affairs, but only seeking genuine benefit and upholding the precepts, which is what is meant by '從戒戒也'. '求戒者' (those who seek precepts) are seeking the three realms of existence (tri-bhava: kāma-bhava, rūpa-bhava, arūpa-bhava). '舍戒者' (those who abandon precepts) are abandoning the three realms of existence. Third, in learning, '信六部不信六部者' (those who believe in six parts and do not believe in six parts), the Hexi commentary explains: Sūtra (經, discourses), Geya (祇夜, verses), Vyākaraṇa (毗伽羅, explanations), Udāna (優陀那, inspired utterances), Itivṛttaka (伊帝目多伽, stories of past lives), Upadeśa (優波提舍, instructions). These six parts are manifest and easy to understand, so they are believed. The remaining six parts are profound and difficult to understand, so they are not believed. Others say that they only believe in six of the twelve parts and do not believe in the other six. The remaining parts are evident. '是人不具' (this person is incomplete) and below is the second conclusion. '第二之人' (the second person) and below is the third combination with those who attain abiding. Logically, it should be said to be the third person, so why is it said to be the second person? The explanation is that this second person, through practice, should be able to become the third person, so it is said to be the second person. The Lion's Roar Chapter (師子品) is common to the five directions.
便三十心皆是得住。今此中但據初得位且據小乘。即前二方便念處暖法。若作七方便即前四方便。從頂法忍法已上至初果便屬觀方人。若據大乘則通三十心為觀方人。登地已上屬到彼岸。文為四。一本起。二出其人。三明得住。四辨行法。前三在此卷末。今第一明本起。因前第二為今第三。或改為第三者非。我佛法中下第二齣其人。應出似解之人。而今身子目連並是真解者。舊有二義。一云此第三人位通上至羅漢。所以通舉其人。二者取其昔。初是似解人修得入真。今仍本似位所以列之。云何為住下。第三明得住。問涅槃河中四人同得涅槃。羅漢支佛菩薩佛。生死河中唯佛一人。是第七人餘三未度。有人解云。涅槃河中三乘同得涅槃。所以皆是第七人。生死河中四果未免生死河。故不得度也。羅漢后雖無生而猶有此生在。故是不度。所以得涅槃未必免生死。度生死已必得涅槃(云云)。今評此解解語似去其理未明。今更問。涅槃河中四人同得涅槃者。四人同見佛性不。彼若答云同見性者。此殊不見理。若答不同見者。亦不同得涅槃。那忽前文同為第七。既同第七有見性不見性者。故知涅槃有異生死不同。今觀經意。生死河者亙于變易。唯佛得度余悉河中。涅槃河者專在分段。通於四人即小乘七人。故釋論云。阿羅漢地
【現代漢語翻譯】 現代漢語譯本 『便三十心皆是得住』。現在這裡只根據最初獲得果位的情況，而且是根據小乘的說法。也就是之前的兩種方便念處，即暖法。如果按照七方便來說，就是之前的四種方便。從頂法、忍法以上，直到初果，就屬於觀方人（Sotāpanna，須陀洹）。如果按照大乘來說，就貫通三十心都屬於觀方人。登地（Bhūmi，菩薩的階位）以上就屬於到達彼岸（Pāramitā，波羅蜜）。 這段經文分為四個部分：一、本起（原因）；二、指出其人；三、說明得住；四、辨別行法。前三個部分在這卷末尾。現在首先說明本起。因為前面的第二部分是現在第三部分的原因。或者改為第三部分是不對的。『我佛法中』以下是第二部分，指出其人。應該指出相似理解的人。但是現在舍利弗（Śāriputra）和目犍連（Mahāmaudgalyāyana）都是真正理解的人。舊有兩種解釋：一種說法是，這第三人的果位貫通向上直到阿羅漢（Arhat）。所以概括地舉出這些人。第二種說法是，選取他們過去最初是相似理解的人，通過修行而進入真正的理解。現在仍然按照相似的果位，所以列舉他們。 『云何為住』以下是第三部分，說明得住。有人問：涅槃河（Nirvāṇa，寂滅）中四個人都證得涅槃，即阿羅漢、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva）和佛（Buddha）。生死河（Saṃsāra，輪迴）中只有佛一個人是第七人，其餘三人沒有度過。有人解釋說，涅槃河中三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）共同證得涅槃，所以都是第七人。生死河中四果（Sotāpanna，須陀洹；Sakadāgāmin，斯陀含；Anāgāmin，阿那含；Arhat，阿羅漢）沒有免除生死河，所以沒有度過。阿羅漢雖然以後沒有生，但是仍然有此生存在，所以是沒有度過。因此，證得涅槃未必免除生死，度過生死必定證得涅槃（等等）。 現在評論這種解釋，解釋的語言似乎說得過去，但是道理沒有闡明。現在再問：涅槃河中四個人都證得涅槃，這四個人都同樣見到佛性（Buddha-nature）嗎？如果他們回答說同樣見到佛性，這是非常不明白道理。如果回答說不同樣見到佛性，也不同樣證得涅槃。為什麼前面經文都說是第七人？既然同樣是第七人，有見到佛性的，有沒見到佛性的。所以知道涅槃有差異，生死不同。現在觀察經文的意思，生死河是橫亙于變易生死（Vikāra-maraṇa，變異和死亡）之中，只有佛才能度過，其餘都在河中。涅槃河是專門針對分段生死（Śarīra-maraṇa，身體的死亡），貫通於四個人，也就是小乘的七人。所以《釋論》（Mahāprajñāpāramitopadeśa，大智度論）說，阿羅漢的果位
【English Translation】 English version 『Then all thirty minds are able to abide.』 Here, we only consider the initial attainment of the position, and according to the Hinayana (Śrāvakayāna). That is, the previous two expedient mindfulness practices, namely the warmth stage (Uṣmagata). If according to the seven expedients, it is the previous four expedients. From the peak stage (Mūrdhan), forbearance stage (Kṣānti) and above, up to the first fruit (Sotāpanna), they belong to the stream-enterer (Sotāpanna). If according to the Mahayana, then all thirty minds are stream-enterers. Those who have ascended to the Bhūmi (grounds of a Bodhisattva) belong to those who have reached the other shore (Pāramitā). This text is divided into four parts: 1. Origin (cause); 2. Pointing out the person; 3. Explaining the attainment; 4. Distinguishing the practice. The first three parts are at the end of this volume. Now, first explain the origin. Because the previous second part is the cause of the current third part. Or changing it to the third part is incorrect. 『In my Buddha-dharma』 below is the second part, pointing out the person. It should point out those who have a similar understanding. But now Śāriputra and Mahāmaudgalyāyana are truly enlightened people. There are two old interpretations: one says that the position of this third person extends upwards to Arhat. Therefore, it generally mentions these people. The second is to take their past, initially being people with similar understanding, who entered true understanding through practice. Now, still according to the similar position, they are listed. 『How to abide』 below is the third part, explaining the attainment. Someone asks: In the river of Nirvāṇa, four people attain Nirvāṇa, namely Arhat, Pratyekabuddha, Bodhisattva, and Buddha. In the river of Saṃsāra, only the Buddha is the seventh person, and the other three have not crossed over. Someone explains that in the river of Nirvāṇa, the three vehicles (Triyāna) jointly attain Nirvāṇa, so they are all the seventh person. In the river of Saṃsāra, the four fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) have not escaped the river of Saṃsāra, so they have not crossed over. Although the Arhat has no further birth, he still has this life existing, so he has not crossed over. Therefore, attaining Nirvāṇa does not necessarily mean escaping Saṃsāra, and escaping Saṃsāra necessarily means attaining Nirvāṇa (etc.). Now commenting on this explanation, the language of the explanation seems plausible, but the principle is not clarified. Now ask again: In the river of Nirvāṇa, four people attain Nirvāṇa, do these four people all see the Buddha-nature in the same way? If they answer that they see the Buddha-nature in the same way, this is very unclear about the principle. If they answer that they do not see the Buddha-nature in the same way, they also do not attain Nirvāṇa in the same way. Why does the previous text say that they are all the seventh person? Since they are all the seventh person, some see the Buddha-nature, and some do not see the Buddha-nature. Therefore, it is known that Nirvāṇa has differences, and Saṃsāra is different. Now observing the meaning of the text, the river of Saṃsāra spans the change and death (Vikāra-maraṇa), only the Buddha can cross over, and the rest are in the river. The river of Nirvāṇa is specifically for the death of the body (Śarīra-maraṇa), and it encompasses the four people, that is, the seven people of the Hinayana. Therefore, the Śāstra (Mahāprajñāpāramitopadeśa) says that the position of Arhat
名為佛地。又迦葉共佛同解脫床。即是其義。通別互舉適悅時宜。不可定執。
大般涅槃經疏卷第二十九 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第三十
隋章安頂法師撰
唐天臺沙門湛然再治
迦葉品之三
起卷是第四辨行法又五。一修行。二通別。三名體。四人數。五結住。初文又四。一不凈觀。二念處觀。三因緣觀。四暖法觀。然得住人但具二方便。何用四耶。不凈因緣是念暖前方便。開則列四合只是念暖。初又二。先明緣起中。云智不具足有五事者。即前信戒施聞慧。次正明四法。而以不凈當名。若依雜心三度門。此中剩有著我多者說十八界依。地持五度門。則足因緣。次如法行已下是念處觀。觀有總別。總深別淺(云云)。得是觀下第三因緣觀。如是觀已下第四暖法觀。通論前二方便亦皆得住。別論正據暖法。空解成時決定不退名為住人。次迦葉白下。明通別料簡暖法。先問次答。初問又二。初問人通舉暖觸為問。次引佛說為證。佛答為二。初非其問。汝之所據非我所說。次如是暖法下。正答又二。初明地別。次明人別。初地別者色有欲無。次人別者我弟子有外道則無。文云暖法以色有欲無。仍作三義釋之。一多用色定發暖法觀
【現代漢語翻譯】 名為佛地（Buddha-bhūmi，佛的境界）。又迦葉（Kāśyapa，佛陀的十大弟子之一）與佛同解脫床，即是這個意思。通途和特別的說法相互引用，要適應時機，不可固執。
《大般涅槃經疏》卷第二十九 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第三十
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
迦葉品之三
本捲開始是第四辨行法，又有五點：一是修行，二是通別，三是名體，四是人數，五是結住。首先看修行部分，又有四點：一是不凈觀，二是念處觀，三是因緣觀，四是暖法觀。然而能夠安住的人只要具備兩種方便法門，為何要用四種呢？不凈觀和因緣觀是念處觀和暖法觀的前方便。展開來說就是四種，合起來說只是念處觀和暖法觀。首先看第一種不凈觀，又有兩點：先說明緣起，其中說到智慧不具足有五件事，即是之前的信、戒、施、聞、慧。其次正式說明四法，而以不凈觀作為名稱。如果依照《雜心》的三度門，這裡面剩餘的執著我相的人會說十八界依。如果依照《地持》的五度門，則足夠因緣。其次，如法行以下是念處觀。觀有總觀和別觀。總觀深奧，別觀淺顯（此處省略）。得到的是觀下面的第三因緣觀。如是觀已下是第四暖法觀。總的來說，前兩種方便法門也都能得到安住。特別來說，正是依據暖法。空解成就之時，決定不退轉，稱為安住的人。其次，迦葉白以下，說明通途和特別的料簡暖法。先問后答。首先看提問部分，又有兩點：首先提問的人通泛地舉出暖觸作為提問。其次引用佛陀的說法作為證明。佛陀的回答分為兩點：首先說不是他所問的。你所依據的不是我所說的。其次，如是暖法以下，正式回答，又分為兩點：首先說明地的差別，其次說明人的差別。首先看地的差別，色界有欲界沒有。其次看人的差別，我的弟子有，外道則沒有。文中說暖法以色界有欲界沒有，仍然作三種意義來解釋它。一是多用色界必定引發暖法觀。
【English Translation】 It is called Buddha-bhūmi (the land of the Buddha). Furthermore, Kāśyapa (one of the ten great disciples of the Buddha) shares the same liberation seat with the Buddha, which is the meaning of it. General and specific statements are mutually cited, adapting to the times and should not be rigidly adhered to.
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 29 Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa-sūtra
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 30
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śrāmaṇa Zhanran of the Tiantai School in the Tang Dynasty
Chapter on Kāśyapa, Part 3
The beginning of this scroll is the fourth section on distinguishing practices, which has five aspects: 1. Practice, 2. General and Specific, 3. Name and Substance, 4. Number of People, 5. Conclusion and Abiding. First, regarding the section on practice, there are four aspects: 1. Contemplation of Impurity (aśubha-bhāvanā), 2. Contemplation of the Foundations of Mindfulness (smṛtyupasthāna-bhāvanā), 3. Contemplation of Conditioned Arising (pratītyasamutpāda-bhāvanā), 4. Contemplation of the 'Warmth' Dharma (ūṣmagata-dharma-bhāvanā). However, those who can abide only need to possess two expedient means, so why use four? Contemplation of Impurity and Conditioned Arising are preliminary expedients for Contemplation of Mindfulness and the 'Warmth' Dharma. Expanding on this, there are four; combining them, there are just Contemplation of Mindfulness and the 'Warmth' Dharma. First, regarding the Contemplation of Impurity, there are two aspects: first, explaining the arising of conditions, where it says that if wisdom is not complete, there are five things, which are the previous faith, precepts, giving, learning, and wisdom. Second, formally explaining the four dharmas, with Contemplation of Impurity as the name. If based on the three doors of the Abhidharma-samuccaya, those who still cling to the 'self' will speak of the eighteen realms as the basis. If based on the five doors of the Yogācārabhūmi-śāstra, then the conditions are sufficient. Next, 'practicing according to the Dharma' and below is the Contemplation of the Foundations of Mindfulness. Contemplation has general and specific aspects. General contemplation is profound, specific contemplation is shallow (omitted here). What is obtained is the third Contemplation of Conditioned Arising below the contemplation. 'Having contemplated in this way' and below is the fourth Contemplation of the 'Warmth' Dharma. Generally speaking, the previous two expedient means can also lead to abiding. Specifically speaking, it is precisely based on the 'Warmth' Dharma. When the understanding of emptiness is accomplished, and there is no turning back, it is called an abiding person. Next, 'Kāśyapa said' and below explains the general and specific selection of the 'Warmth' Dharma. First the question, then the answer. First, regarding the question, there are two aspects: first, the questioner generally raises the 'warmth' touch as the question. Second, citing the Buddha's words as proof. The Buddha's answer is divided into two points: first, it is not the question he was asked. What you are relying on is not what I said. Second, 'such warmth dharma' and below, the formal answer, is again divided into two points: first, explaining the difference in grounds; second, explaining the difference in people. First, regarding the difference in grounds, the Realm of Form has it, the Realm of Desire does not. Second, regarding the difference in people, my disciples have it, but non-Buddhists do not. The text says that the 'Warmth' Dharma is present in the Realm of Form but not in the Realm of Desire, and it is still explained with three meanings. First, frequently using the Realm of Form will definitely give rise to the Contemplation of the 'Warmth' Dharma.
。從多為言。二據中間三界皆能發於暖法。而色界居中言色界有。三據勝處為語。色發暖為易欲界為難。色界雖有下。第二明人別。簡除外道唯佛弟子。外六行觀者。攀上勝妙出厭下苦粗重。佛弟子十六行者。即十六諦。亦是苦法忍苦法智。苦比忍苦比智等。此中既未斷惑。只是十六諦觀。私謂。緣此諦觀而修欣厭。是佛弟子亦修欣厭。若外道修唯約地也。迦葉白佛下。第三定名體。先問次答。問中二。先問名次問體。如文。佛答中先答后問。后答前問。初答體為二。初正答。次料簡中。先問次答。初引佛明馬師無信。即是無暖。次佛答。我亦不取信心為暖。信是暖因。暖者從觀四諦智生。言十六者。即四諦下之十六也。如汝所問。何因緣下。次答名又二。前正答。次重論。初又二。初牒暖略答。明從譬得名。次譬如下。第二廣答又二。先譬次合如文。次重問答。初問中二。先領旨。次若是有為下正問。所言報得色五陰者。若依數師實用暖法得色界報。但不為受身為無漏業即是滅報。論師解。暖焦生死不復受報。但是色定得報故從之受名。佛答中二。先然其問。如是暖法下正答有三。法譬合。意同數解以想心為愛。愛故受生。厭故觀行。為無漏相。得暖法人下。第四明人數。言七十三者三解。一莊嚴云。欲界十善相應
【現代漢語翻譯】 現代漢語譯本 從多種角度來說，二禪及中間的三界都能生起暖法。而『居中言有』，是從殊勝之處來說的。色界生起暖法容易，欲界則難。『雖有下』，第二部分說明人的差別，排除外道，僅指佛弟子。外道修六行觀，是攀緣上界的殊勝美妙，厭離地獄的苦、粗重。佛弟子修十六行觀，即十六諦，也就是苦法忍、苦法智、苦比忍、苦比智等。這裡因為尚未斷惑，所以只是十六諦觀。我個人認為，緣於此諦觀而修欣厭，是佛弟子也在修欣厭。如果外道修，則僅限於地界。迦葉對佛說『下』，第三部分確定名稱和體性。先問后答。問中有二，先問名稱，再問體性，如經文所示。佛的回答中，先答后問，后答前問。初答體性分為兩部分，首先是正面回答，其次是料簡。料簡中，先問后答。首先引用佛陀的話說明馬師沒有信心，也就是沒有暖。其次佛回答，我也不認為信心就是暖，信是暖的原因。暖是從觀察四諦的智慧而生起的。所說的十六，就是四諦下的十六行觀。如你所問，『何因緣下』，接下來回答名稱，又分為兩部分，前面是正面回答，後面是重複論述。首先又分為兩部分，先是簡略地回答暖的名稱，說明是從譬喻中得來的。其次『譬如下』，第二部分是詳細的回答，又分為兩部分，先是譬喻，然後是合喻，如經文所示。接下來是重複問答，首先問中有二，先是領會旨意，其次『若是有為下』是正式的提問。所說的報得色五陰，如果按照數論師的觀點，是實用暖法得到報應。但不為受身為無漏業，就是滅報。論師解釋，暖焦生死，不再受報。但是色定得到報應，所以從它那裡接受名稱。佛的回答分為兩部分，首先肯定提問，『如是暖法下』是正式的回答，有三個方面：法、譬喻、合喻。意思與數論的解釋相同，以想心為愛，因為愛所以受生，厭離所以觀行，成為無漏之相。得到暖法的人『下』，第四部分說明人數。所說的七十三，有三種解釋。一是莊嚴說，欲界十善相應（與欲界十善相應）
【English Translation】 English version From multiple perspectives, the second Dhyana and the intermediate three realms can all generate warmth (warmth dharma). 'Speaking of existence in the middle' refers to the superior aspects. It is easier for the Form Realm to generate warmth, while it is difficult for the Desire Realm. 'Although there is below,' the second part explains the differences in people, excluding non-Buddhists and referring only to Buddhist disciples. Non-Buddhists practice the six contemplation practices, which involve clinging to the superior and wonderful aspects of the upper realms and detesting the suffering, coarseness, and heaviness of the lower realms. Buddhist disciples practice the sixteen contemplation practices, which are the sixteen truths (Satya), namely the forbearance of the Dharma of Suffering, the wisdom of the Dharma of Suffering, the forbearance of comparison to Suffering, the wisdom of comparison to Suffering, and so on. Because delusion has not yet been severed here, it is only the sixteen truths contemplation. I personally believe that cultivating joy and aversion based on this truth contemplation means that Buddhist disciples are also cultivating joy and aversion. If non-Buddhists practice, it is limited to the realm of the earth. 'Kashyapa said to the Buddha below,' the third part defines the name and nature. First question, then answer. There are two parts to the question: first, ask the name, then ask the nature, as shown in the text. In the Buddha's answer, the answer comes after the question, and the latter answers the former question. The initial answer to the nature is divided into two parts: first, the direct answer, and second, the analysis. In the analysis, first question, then answer. First, quote the Buddha's words to explain that Master Ma has no faith, which means no warmth. Second, the Buddha answers, 'I do not consider faith to be warmth either; faith is the cause of warmth. Warmth arises from the wisdom of observing the Four Noble Truths.' The sixteen mentioned are the sixteen aspects under the Four Noble Truths. As you asked, 'What causes below,' next, answer the name, which is also divided into two parts: the first is the direct answer, and the second is the repeated discussion. First, it is divided into two parts: first, a brief answer to the name of warmth, explaining that it comes from metaphor. Second, 'Metaphor below,' the second part is a detailed answer, which is also divided into two parts: first, the metaphor, and then the combination of the metaphor, as shown in the text. Next is the repeated question and answer. First, there are two parts to the question: first, understanding the meaning, and second, 'If there is conditioned below' is the formal question. The so-called retribution-obtained form five aggregates, according to the Samkhya school's view, is that the practical warmth dharma obtains retribution. But not taking the body as unwholesome karma is the extinction of retribution. The commentator explains that warmth scorches birth and death, and no longer receives retribution. However, the form definitely obtains retribution, so it receives its name from it. The Buddha's answer is divided into two parts: first, affirming the question, 'Such warmth dharma below' is the formal answer, which has three aspects: dharma, metaphor, and combination of metaphor. The meaning is the same as the Samkhya's explanation, taking thought-mind as love, because of love, one receives birth, and because of aversion, one practices contemplation, becoming the aspect of non-outflow. The person who obtains the warmth dharma 'below,' the fourth part explains the number of people. The seventy-three mentioned have three explanations. One is that Adornment says that it corresponds to the ten wholesome deeds of the Desire Realm (corresponding to the ten wholesome deeds of the Desire Realm).
心名電光定。時得時失故名電光。此人名具煩惱性。而不開品數。若論方法。定有九品。惑亦九品。以九定斷九惑。足電光人合成十人。色界四禪無色三空。一一地中皆有九品惑九品定。七九六十三。足前十人合七十三。二開善云。無別電光異方法。亦無方法異電光。只電光定以對九惑而成九定。初一品定只是實法。未賴於假。猶與惑抗行未能伏惑。第二品定與初品定。作相續假共為力用。方乃能伏初一品惑。第三品定伏第二品惑。乃至第九品定即伏第八品惑。余有欲界一品惑在牽于初禪。一品定起而共伏之。並四禪三空一一皆有九惑九定。乃至不用處第九品定伏第八品惑。猶余第九品惑在。更將非想定來伏不用處第九品惑。八九七十二。復取非想定足之合為七十三。引郁頭藍弗得非想定即其義也。此中雲欲界初禪乃至無所有處。前文得非想定斷不用處惑。皆是良證。三數人解者亦二不同。事障未來性障根本。一云。分為九品解。一品解對一品惑。復有十善相應心。即具煩惱性足前成十。具煩惱人與初品定共斷一品惑。後去一品解對斷一品惑。四禪三空一一九定九惑。亦成七十三人。第二解云。性障根本者。未來禪九品定斷欲界九品惑。取欲界具煩惱性一人。足九品合成十人。如是八人皆有未來。二禪未來定斷初禪九
【現代漢語翻譯】 現代漢語譯本 心名電光定（一種定境）。因為有時得到有時失去，所以叫做電光。這種人被稱為具有煩惱性，但沒有明確的品級劃分。如果討論方法，禪定有九品，煩惱也有九品。用九種禪定來斷除九種煩惱，加上電光人，總共是十人。四禪、無色界和三空，每一地中都有九品煩惱和九品禪定。七乘以九等於六十三，加上前面的十人，總共是七十三人。二開善說，沒有單獨的電光，也沒有與電光不同的方法。電光定只是用來對抗九種煩惱，從而形成九種禪定。最初的第一品禪定只是實法，還沒有依賴於假法。它與煩惱對抗，但還不能降伏煩惱。第二品禪定與第一品禪定一起，作為相續的假法共同發揮作用，才能降伏第一品煩惱。第三品禪定降伏第二品煩惱，直到第九品禪定降伏第八品煩惱。還剩下欲界的一品煩惱牽引著初禪。這時，一品禪定生起，共同降伏它。四禪和三空，每一處都有九種煩惱和九種禪定。直到不用處（一種禪定境界）的第九品禪定降伏第八品煩惱，還剩下第九品煩惱。再用非想定（一種禪定境界）來降伏不用處的第九品煩惱。八乘以九等於七十二，再加上非想定，總共是七十三。引用郁頭藍弗（一個修行者）得到非想定的例子就是這個意思。這裡說欲界、初禪乃至無所有處（一種禪定境界），前文說得到非想定斷除不用處的煩惱，都是有力的證據。 三種數人的解釋也有兩種不同。事障（由行為產生的障礙）和未來性障（未來可能產生的障礙）是根本。一種說法是，分為九品來解釋。一品解（一種智慧）對應一品煩惱。再加上與十善相應的心理，就具有了煩惱性，加上前面的，總共是十人。具有煩惱的人與第一品禪定共同斷除一品煩惱。之後，一品解對應斷除一品煩惱。四禪三空，每一處都有九定九惑，也構成七十三人。第二種解釋說，性障的根本，是未來禪的九品定斷除欲界的九品惑。取欲界具有煩惱性的一人，加上九品，合成十人。像這樣，八人都有未來。二禪的未來定斷除初禪的九
【English Translation】 English version 'The mind is named 'Electric Flash Samadhi' (a state of meditative concentration). It is called 'Electric Flash' because it is sometimes attained and sometimes lost. This person is said to possess the nature of afflictions (kleshas), but without a specific classification of grades. If we discuss the methods, there are nine grades of samadhi and nine grades of afflictions. Using the nine samadhis to sever the nine afflictions, together with the 'Electric Flash' person, there are a total of ten people. In each of the Four Dhyanas (meditative absorptions), the Formless Realm (Arupa-dhatu), and the Three Emptinesses (three types of samadhi focused on emptiness), there are nine grades of afflictions and nine grades of samadhi. Seven times nine equals sixty-three, adding the previous ten people, the total is seventy-three people. The Second Kaishan says that there is no separate 'Electric Flash' and no method different from 'Electric Flash'. 'Electric Flash Samadhi' is simply used to counter the nine afflictions, thus forming the nine samadhis. The initial first grade of samadhi is merely a real dharma (element of existence), not yet relying on the provisional (false). It contends with the afflictions but cannot yet subdue them. The second grade of samadhi, together with the first grade of samadhi, acts as a continuous provisional (false) force, and only then can it subdue the first grade of affliction. The third grade of samadhi subdues the second grade of affliction, and so on until the ninth grade of samadhi subdues the eighth grade of affliction. There remains one grade of affliction in the Desire Realm (Kama-dhatu) that pulls at the First Dhyana. At this time, one grade of samadhi arises and jointly subdues it. In each of the Four Dhyanas and the Three Emptinesses, there are nine afflictions and nine samadhis. Until the ninth grade of samadhi in the Realm of Neither Perception nor Non-Perception (one of the highest states of meditative absorption) subdues the eighth grade of affliction, there still remains the ninth grade of affliction. Then, the Non-Perception Samadhi (another high state of meditative absorption) is used to subdue the ninth grade of affliction in the Realm of Neither Perception nor Non-Perception. Eight times nine equals seventy-two, and adding the Non-Perception Samadhi, the total is seventy-three. The example of Uddaka Ramaputta (a spiritual teacher) attaining Non-Perception Samadhi illustrates this point. Here it says the Desire Realm, the First Dhyana, and even the Realm of Nothingness (one of the formless realms), and the previous text says attaining Non-Perception Samadhi severs the afflictions of the Realm of Neither Perception nor Non-Perception, all of which are strong evidence. There are also two different interpretations of the three types of people. 'Obstacles of Action' (obstacles arising from actions) and 'Obstacles of Future Nature' (obstacles that may arise in the future) are fundamental. One explanation is to divide it into nine grades. One grade of understanding (wisdom) corresponds to one grade of affliction. Adding the mind corresponding to the Ten Virtues (ten wholesome actions), it possesses the nature of afflictions, and adding the previous ones, the total is ten people. The person with afflictions, together with the first grade of samadhi, jointly severs one grade of affliction. Afterwards, one grade of understanding corresponds to severing one grade of affliction. In each of the Four Dhyanas and the Three Emptinesses, there are nine samadhis and nine afflictions, also constituting seventy-three people. The second explanation says that the root of the 'Obstacle of Nature' is that the nine grades of samadhi of future dhyana sever the nine grades of affliction in the Desire Realm. Taking one person with the nature of afflictions in the Desire Realm, adding the nine grades, it becomes ten people. In this way, all eight people have a future. The future samadhi of the Second Dhyana severs the nine
品惑。三禪未來九品定斷第二禪九品惑。乃至非想未來定斷不用處九品惑。亦得七十三人。問前云暖是色界法。何得通三界作七十三人。答初學之人須依四禪。據后利時則通三界。又昔在凡夫外道。曾得七十三定。今入佛法中作暖法觀。如是等人下。第五結得住人。不復斷善根不犯四重。是人二種下。合第四觀方之人又二。前列觀方人體。次更問答論初果義。初又二。此先牒前。次正合。初文者。牒前第二暫出還沒人。若遇惡友即恒為此人。若遇善友則進為住人。覆成觀方。是故先。還論於前人。次觀四方者下。第二齣觀方人體。或謂從苦忍去至於初果方是此中人。文意不然。凡有五人。一頂法。二忍法。三世第一法。四苦忍至十五心。五初果至第十六心。以此五人皆觀四諦併名觀方。然前暖法亦觀四方。且從得住立名。沒觀方義頂法已上方受其名明。此五位即為五章。文悉可見。但前二文皆云性是五陰。實論頂法唯是行陰。而言五者。以其未免陰之所蓋。是故通以五陰為言。而能觀四諦世第一法。言五根者。以最深勝近生真解顯是根義。別本亦云陰。次得苦忍即是真解。緣一諦者得於平等真空一諦。師子吼中則以四方用譬四果。今譬四諦者各有所據。而婆沙云。東方是苦乃至北方為道。次迦葉白佛下。第二論義即初
【現代漢語翻譯】 現代漢語譯本 品惑。三禪未來九品定斷第二禪九品惑。乃至非想未來定斷不用處九品惑。亦得七十三人。問：前面說暖是**法，為何能貫通三界而成就七十三人？答：初學者必須依靠四禪，但根據後來的利益，則能貫通三界。又，過去在凡夫外道時，曾經獲得七十三種禪定，現在進入佛法中修習暖法觀。像這樣的人（以下）。第五，總結獲得安住的人，不再斷善根，不犯四重戒。這些人（以下）。合併第四種觀方之人，又分為兩種。前面列舉觀方之人的體性，接下來問答討論初果的意義。初果又分為兩種。這裡先敘述前面所說的，然後正式合併。初文是敘述前面第二種暫時出沒的人，如果遇到惡友，就一直是這樣的人；如果遇到善友，就能進步成為安住的人，進而成就觀方。因此，先討論前面的人。接下來，觀四方的人（以下）。第二，闡述觀方之人的體性。或者有人認為從苦忍開始，直到初果才是這裡所說的人，但文意並非如此。凡是有五種人：一、頂法；二、忍法；三、世第一法；四、苦忍至十五心；五、初果至第十六心。這五種人都觀察四諦，並稱為觀方。然而，前面的暖法也觀察四方，只是從獲得安住來立名，沒有觀方的意義。頂法已經在上方接受其名號的說明。這五個位次即為五個章節，文中都可看到。但前面兩段文字都說性是五陰，實際上頂法只是行陰。之所以說五陰，是因為他們還沒有免除五陰的覆蓋，所以統稱為五陰。而能觀察四諦的世第一法，說五根，是因為最深勝，接近產生真實理解，顯示了根的意義。其他版本也說是陰。接下來，獲得苦忍就是真實理解，緣於一諦，獲得平等真空的一諦。在師子吼中，用四方來比喻四果，現在用四方來比喻四諦，各有依據。而《婆沙論》說，東方是苦，乃至北方是道。接下來，迦葉對佛說（以下）。第二，討論義理，即初果。
【English Translation】 English version The grades of delusion. The nine grades of future Samadhi of the Third Dhyana sever the nine grades of delusion of the Second Dhyana. Furthermore, the future Samadhi of Neither Perception nor Non-Perception severs the nine grades of delusion of the Realm of No-Thing. These also amount to seventy-three individuals. Question: Earlier, it was said that 'warmth' is a dharma (法, law, principle). How can it encompass the Three Realms and result in seventy-three individuals? Answer: Beginners must rely on the Four Dhyanas (四禪, four meditative absorptions), but according to later benefits, it can encompass the Three Realms. Also, in the past, as ordinary beings and non-Buddhists, they had attained seventy-three Samadhis (禪定, meditative states). Now, entering the Buddha-dharma (佛法, Buddha's teachings) and practicing the 'warmth' dharma contemplation. Such individuals (below). Fifth, concluding those who attain abiding, no longer severing roots of goodness and not violating the four major precepts. These individuals (below). Merging the fourth type of 'contemplating the four directions' individuals, which is further divided into two types. Earlier, the nature of 'contemplating the four directions' individuals was listed. Next, questions and answers discuss the meaning of the First Fruit (初果, Srotapanna). The First Fruit is further divided into two types. Here, first, what was said earlier is stated, and then it is formally merged. The initial text describes the second type of individuals who temporarily appear and disappear. If they encounter bad friends, they will always remain as such individuals. If they encounter good friends, they can progress to become abiding individuals, thereby achieving 'contemplating the four directions'. Therefore, the earlier individuals are discussed first. Next, the individuals who contemplate the four directions (below). Second, elucidating the nature of 'contemplating the four directions' individuals. Some may think that from 'acceptance of suffering' (苦忍, kshanti of suffering) to the First Fruit are the individuals referred to here, but the meaning of the text is not so. There are five types of individuals: 1. Peak Dharma (頂法, agra-dharma); 2. Acceptance Dharma (忍法, kshanti-dharma); 3. World's Foremost Dharma (世第一法, laukikāgradharma); 4. Acceptance of Suffering to the fifteenth thought-moment; 5. First Fruit to the sixteenth thought-moment. All five of these individuals contemplate the Four Noble Truths (四諦, catvāri āryasatyāni) and are called 'contemplating the four directions'. However, the earlier 'warmth' dharma also contemplates the four directions, but it is named from attaining abiding, without the meaning of 'contemplating the four directions'. Peak Dharma has already received its name and explanation above. These five stages are the five chapters, which can all be seen in the text. But the previous two texts both say that the nature is the five skandhas (五陰, pañca-skandha), but in reality, Peak Dharma is only the formation skandha (行陰, samskara-skandha). The reason for saying five skandhas is that they have not yet escaped the covering of the five skandhas, so they are collectively called the five skandhas. And the World's Foremost Dharma, which can contemplate the Four Noble Truths, is said to have five roots (五根, pañcendriya) because it is the deepest and most excellent, close to generating true understanding, showing the meaning of roots. Other versions also say skandhas. Next, attaining Acceptance of Suffering is true understanding, connected to one Truth, attaining the one Truth of equal emptiness. In the Lion's Roar, the four directions are used to illustrate the Four Fruits (四果, catvāri phalāni), and now the four directions are used to illustrate the Four Noble Truths, each with its own basis. And the Mahavibhasa says that the East is suffering, and the North is the path. Next, Kashyapa said to the Buddha (below). Second, discussing the meaning, which is the First Fruit.
果義。三番問答。初番中先問有四。一問斷惑。二問觀方。三問名義。四問譬喻。見思共有九十八使。見諦有八十八。思惟有十。八十八先盡。但有十使故言輕也。有經言須陀洹夢八十八頭蛇死。即表此意。如四十里水者。如池喻經(云云)。佛答四問為四。先答斷惑之問為二。初正答。次明所為。初又二。先倡兩章門。次釋。初又二。一重章門。二攝一切煩惱章門。譬如下。次釋兩章門。先釋攝章有譬有合。此三煩惱能攝一切。如王行多從世人但言王來王去。三是惑本遍攝諸惑。何因緣下。次釋初重章門。凡有五句。一常所起故。二微難識故。三難斷除故。四為惑困故。五是三對治諸怨敵故。初言常所起者。恒存有我即是我見。皆信邪神即戒取。猶豫未了即疑心。次難識者。我見似正見。戒取似正戒。疑心似正解。三四可見。五是三對治。怨者我見乖見慧。戒取乖正戒。疑心乖正定。有諸眾生下。第二明所為即是為引物故略言此三。若言斷無量煩惱者。眾生或當生於退意故不說多。次答觀方又二。先牒問。次善男子下正答。答中言五根者。即信首五根。言訶內外煩惱者。以三毒為內。疑及諸見為外。次答第三名義又二。初正答。次重顯。初正答中二。先牒問。次正答。中正答二。先釋修無漏名。次二種下釋逆流名。
【現代漢語翻譯】 現代漢語譯本 果義。三番問答。初番中先問有四。一問斷惑。二問觀方。三問名義。四問譬喻。見思共有九十八使（九十八種煩惱）。見諦有八十八（見道所斷的八十八種煩惱）。思惟有十（修道所斷的十種煩惱）。八十八先盡（八十八種見惑先斷盡），但有十使故言輕也（只剩下十種思惑，所以說比較輕）。有經言須陀洹（梵文Srotāpanna的音譯，意為入流者，小乘初果）夢八十八頭蛇死。即表此意（就是表示這個意思）。如四十里水者。如池喻經(云云)。 佛答四問為四。先答斷惑之問為二。初正答。次明所為。初又二。先倡兩章門。次釋。初又二。一重章門。二攝一切煩惱章門。譬如下。次釋兩章門。先釋攝章有譬有合。此三煩惱能攝一切。如王行多從世人但言王來王去。三是惑本遍攝諸惑。何因緣下。次釋初重章門。凡有五句。一常所起故。二微難識故。三難斷除故。四為惑困故。五是三對治諸怨敵故。初言常所起者。恒存有我即是我見（執著有一個常恒不變的『我』）。皆信邪神即戒取（錯誤地執取不正確的戒律）。猶豫未了即疑心（對真理猶豫不決）。次難識者。我見似正見（我見類似於正確的見解）。戒取似正戒（戒取類似於正確的戒律）。疑心似正解（疑心類似於正確的理解）。三四可見。五是三對治。怨者我見乖見慧（我見違背了智慧）。戒取乖正戒（戒取違背了正確的戒律）。疑心乖正定（疑心違背了正確的禪定）。 有諸眾生下。第二明所為即是為引物故略言此三。若言斷無量煩惱者。眾生或當生於退意故不說多。次答觀方又二。先牒問。次善男子下正答。答中言五根者。即信首五根（信等五種根）。言訶內外煩惱者。以三毒（貪嗔癡）為內。疑及諸見為外。次答第三名義又二。初正答。次重顯。初正答中二。先牒問。次正答。中正答二。先釋修無漏名。次二種下釋逆流名。
【English Translation】 English version Fruit of meaning. Three rounds of questions and answers. In the first round, there are four questions. First, a question about cutting off delusions. Second, a question about observing the direction. Third, a question about the meaning of terms. Fourth, a question about metaphors. The combined delusions of views and thoughts total ninety-eight afflictions (ninety-eight kinds of afflictions). The seeing of truth has eighty-eight (eighty-eight kinds of afflictions cut off by the path of seeing). Thinking has ten (ten kinds of afflictions cut off by the path of cultivation). The eighty-eight are exhausted first (the eighty-eight delusions of views are cut off first), but there are only ten afflictions left, so it is said to be lighter. There is a sutra that says a Srotāpanna (Sanskrit for 'stream-enterer,' the first fruit of the Lesser Vehicle) dreams of an eighty-eight-headed snake dying. This expresses this meaning. Like forty miles of water, as in the Pond Metaphor Sutra (etc.). The Buddha answers the four questions in four parts. First, he answers the question about cutting off delusions in two parts. First, the direct answer. Second, clarifying the purpose. The first is again in two parts. First, introducing the two chapter headings. Second, explaining. The first is again in two parts. First, repeating the chapter headings. Second, the chapter heading of encompassing all afflictions. Like the metaphor below. Next, explaining the two chapter headings. First, explaining the encompassing chapter with a metaphor and a combination. These three afflictions can encompass everything. Like when a king travels, people mostly just say the king is coming and going. These three are the root of delusion, encompassing all delusions. 'What is the cause?' Below, explaining the first repeated chapter heading. There are five sentences in total. First, because they arise constantly. Second, because they are subtle and difficult to recognize. Third, because they are difficult to cut off. Fourth, because they are trapped by delusion. Fifth, because they are the three antidotes to all enemies. The first, 'arising constantly,' means that constantly existing is the 'I,' which is the view of self (attachment to a permanent and unchanging 'self'). All believing in evil spirits is adherence to precepts (incorrectly clinging to incorrect precepts). Hesitating and not understanding is doubt (hesitating about the truth). Next, difficult to recognize, the view of self resembles the correct view. Adherence to precepts resembles the correct precepts. Doubt resembles the correct understanding. Three and four are visible. Five are the three antidotes. The enemies are that the view of self contradicts wisdom. Adherence to precepts contradicts the correct precepts. Doubt contradicts the correct samadhi. Below, 'There are all sentient beings.' The second clarifies the purpose, which is to guide beings, so these three are mentioned briefly. If it were said to cut off countless afflictions, sentient beings might develop a sense of retreat, so it is not said to be many. Next, answering the question about observing the direction is again in two parts. First, repeating the question. Next, 'Good man,' below is the direct answer. In the answer, 'five roots' refers to the five roots beginning with faith (the five roots of faith, etc.). 'Reprimanding internal and external afflictions' means taking the three poisons (greed, hatred, and delusion) as internal, and doubt and all views as external. Next, answering the third question about the meaning of terms is again in two parts. First, the direct answer. Second, re-emphasizing. The first direct answer is in two parts. First, repeating the question. Next, the direct answer. In the direct answer, first, explaining the name of cultivating the unconditioned. Next, 'two kinds' below, explaining the name of going against the stream.
流有二種。一生死流。須陀洹人即逆此流。眾生順之。二者道流。須陀洹人順入此流。小般若云。名為入流而無所入。次論義重顯。初問通義。若逆流者后三果人亦皆逆流。盡名須陀洹不。佛答又二。初正答次明根別。初正答中二。先明下名通上。次明上名通下。下名通上又二。初明修無漏名通。次明逆流名通。所以下名通上者。以初得故名須陀洹。后得者名斯陀含(云云)。須陀洹者亦名菩薩下。是第二上名通下又為二。初明菩薩名通下。次明佛名通下。佛只是覺能見理故。今須陀洹覺知諸法斷惑見理。豈不名佛。是須陀洹下。第二明根別又二。先倡兩根。次別釋。別中釋二。先釋鈍根。極鈍七反生死乍減無出。鈍中又有六五四三二也。次釋利根。即生至第四果。次答第四譬喻又二。先牒問。次釋于中二。標釋。釋中堅持者。如魔說五諦長者不信。是為堅持。迦葉白佛下。第二番先問次答。先問中有兩定兩結難。初兩定如文。若先得道下結兩難先結初難。若初得道則名須陀洹者。得苦忍真解亦應名須陀洹。不應名向(云云)。次結次難。舉外道昔斷煩惱得上定伏下結。后迴心時齊所伏而斷即成那含。既是初果應名須陀洹。佛答有二。此答初難。本以初果名須陀洹。苦忍之時未得初果。由是向故是故非也。如汝所問下
【現代漢語翻譯】 現代漢語譯本： 有二種『流』(Srota)。一是『生死流』(samsara-srota)，『須陀洹』(Srotapanna，入流者)是逆此流而上的，眾生則是順流而下。二是『道流』(marga-srota)，『須陀洹』是順入此流的。《小般若經》說，名為『入流』(Srotaapanna)而『無所入』(an প্রবেশ)। 接下來討論義理的重疊顯現。首先提問的是通義：如果說『逆流』(pratisrota-gamana)的人，後來的『斯陀含』(Sakrdagamin，一來果)、『阿那含』(Anagamin，不來果)、『阿羅漢』(Arhat，無學)也都是逆流而上，是否都可以稱為『須陀洹』？佛陀的回答又有兩種：首先是正面回答，其次是說明根器的差別。在正面回答中又分為兩點：先說明較低的果位名稱可以通用於較高的果位，再說明較高的果位名稱可以通用於較低的果位。較低的果位名稱可以通用於較高的果位，又分為兩點：先說明修習『無漏』(anasrava)的名稱可以通用，其次說明『逆流』的名稱可以通用。之所以較低的果位名稱可以通用於較高的果位，是因為最初獲得果位時被稱為『須陀洹』，後來獲得果位的人被稱為『斯陀含』等等。『須陀洹』也可以被稱為『菩薩』(Bodhisattva)。 這是第二點，較高的果位名稱可以通用於較低的果位，又分為兩點：先說明『菩薩』的名稱可以通用於較低的果位，其次說明『佛』(Buddha)的名稱可以通用於較低的果位。佛只是覺悟者，能夠見到真理，現在『須陀洹』覺知諸法，斷除迷惑，見到真理，難道不能稱為佛嗎？這是關於『須陀洹』的解釋。 第二點是說明根器的差別，又分為兩點：先提出兩種根器，其次分別解釋。在分別解釋中，先解釋鈍根：極鈍的根器需要經歷七次生死輪迴，才能逐漸減少煩惱，最終解脫。鈍根中又有六次、五次、四次、三次、兩次等差別。其次解釋利根：即生就能證得第四果（阿羅漢）。 接下來回答第四個譬喻，又分為兩點：先引用提問，其次解釋，在解釋中分為標示和解釋。在解釋中，『堅持』(drdha-graha)的人，就像魔說五種真諦，長者不相信，這就是『堅持』。『迦葉』(Kasyapa)對佛說等等。 第二番問答，先提問后回答。先提問中有兩個『定』(samadhi)和兩個『結』(samyojana)的難題。最初的兩個『定』如經文所說。『若先得道』(purvam margam adhigacchati)以下是總結兩個難題，先總結第一個難題：如果最初得道就稱為『須陀洹』，那麼獲得『苦忍』(duhkha-ksanti)的真解也應該稱為『須陀洹』，不應該稱為『向』(pratipatti)等等。其次總結第二個難題：舉外道過去斷除煩惱而獲得上定，伏住煩惱，後來迴心時，與所伏住的煩惱一同斷除，就成就了『阿那含』，既然是初果，就應該稱為『須陀洹』。 佛陀的回答有兩種，這是回答最初的難題：本來是以初果來命名『須陀洹』，在『苦忍』的時候還沒有得到初果，因為是『向』的緣故，所以不是。就像你所問的等等。
【English Translation】 English version: There are two kinds of 『streams』 (Srota). One is the 『stream of birth and death』 (samsara-srota), which the 『Srotapanna』 (stream-enterer) goes against, while sentient beings follow. The second is the 『stream of the path』 (marga-srota), which the 『Srotapanna』 enters. The 『Smaller Prajna Sutra』 says, it is called 『stream-entry』 (Srotaapanna) but 『nothing is entered』 (an প্রবেশ). Next, we discuss the overlapping manifestations of meaning. The first question concerns the general meaning: If those who 『go against the stream』 (pratisrota-gamana), such as the 『Sakrdagamin』 (once-returner), 『Anagamin』 (non-returner), and 『Arhat』 (worthy one), also go against the stream, can they all be called 『Srotapanna』? The Buddha's answer is twofold: first, a direct answer, and second, an explanation of the differences in faculties. The direct answer is divided into two points: first, that the name of a lower stage can be applied to a higher stage, and second, that the name of a higher stage can be applied to a lower stage. That the name of a lower stage can be applied to a higher stage is divided into two points: first, that the name of practicing 『non-outflow』 (anasrava) can be applied, and second, that the name of 『going against the stream』 can be applied. The reason why the name of a lower stage can be applied to a higher stage is that when one initially attains the stage, one is called 『Srotapanna』, and those who attain it later are called 『Sakrdagamin』, and so on. 『Srotapanna』 can also be called 『Bodhisattva』. This is the second point, that the name of a higher stage can be applied to a lower stage, which is divided into two points: first, that the name 『Bodhisattva』 can be applied to a lower stage, and second, that the name 『Buddha』 can be applied to a lower stage. A Buddha is simply an enlightened one who can see the truth. Now, a 『Srotapanna』 is aware of all dharmas, cuts off delusions, and sees the truth. Can they not be called a Buddha? This is the explanation regarding 『Srotapanna』. The second point is to explain the differences in faculties, which is divided into two points: first, to present the two types of faculties, and second, to explain them separately. In the separate explanations, first explain the dull faculties: extremely dull faculties require seven cycles of birth and death to gradually reduce afflictions and finally attain liberation. Among dull faculties, there are also differences of six, five, four, three, and two times. Next, explain the sharp faculties: those who can attain the fourth fruit (Arhat) in this very life. Next, answer the fourth analogy, which is divided into two points: first, to quote the question, and second, to explain it, which is divided into indication and explanation. In the explanation, those who are 『firmly attached』 (drdha-graha), like the elder who did not believe the demon's five truths, are 『firmly attached』. 『Kasyapa』 said to the Buddha, and so on. The second round of questions and answers, first asking and then answering. The first question contains two difficulties of 『concentration』 (samadhi) and two 『fetters』 (samyojana). The initial two 『concentrations』 are as stated in the sutra. 『If one attains the path first』 (purvam margam adhigacchati), the following summarizes the two difficulties, first summarizing the first difficulty: If one is called 『Srotapanna』 upon first attaining the path, then the true understanding of obtaining 『patience with suffering』 (duhkha-ksanti) should also be called 『Srotapanna』, and should not be called 『towards』 (pratipatti), and so on. Next, summarize the second difficulty: citing the past practice of non-Buddhists who cut off afflictions and attained higher concentrations, suppressing afflictions, and later, when they turned their minds, they cut off the suppressed afflictions together, and thus achieved 『Anagamin』. Since it is the first fruit, it should be called 『Srotapanna』. The Buddha's answer is twofold, this is answering the initial difficulty: Originally, 『Srotapanna』 is named by the first fruit. At the time of 『patience with suffering』, the first fruit has not yet been attained, because it is 『towards』, therefore it is not. Just like what you asked, and so on.
。答后問又二。初牒問。后正答可見。迦葉言得阿那含下。第三番先問次答。問云那含亦具八智十六行。佛答又二。初明行異。次明境異。此先明行異。所言十六行即觀十六諦。言有漏者即似解。有共不共者三解。一毗曇師云。前十五心共觀。十六不共。一時並觀苦。觀苦時只得觀苦。不通余諦。乃至道。亦爾故言共。若得十六心一時獨觀十六諦者。故言不共。第二愛師言。有漏十六與凡夫共。無漏十六不與凡共。此解不然經本云。有漏有共有不共。何以無漏釋之。第三河西云。以七方便中前三方便亦觀十六。是則名共。后四方便則是不共。若初果次第行則備作七方便觀。舍共得不共。若超越人但作后四方便仍證三果。故言不爾。無漏十六行亦有二種一向二得者。論家解云。初果前未有果故言舍向得果。那含前已有二果。超越者。雖不取證皆從中過故云不爾。若依數義。超越之人懸得那含。亦不從前二果而過。則從方便道入十六心。十五心是那含向。十六心證那含果。亦是舍向得果。解此不便。彼亦釋云。若初果定爾那含不定。若超越者亦爾。次第者不爾。既其不定故言不爾。八智亦二者。即四諦各有比現故為八。非十智之八。若依數師。則向中但有七智。果唯一智。此亦不便。須陀洹人緣於四諦下。第二明境別。所
言初果緣四諦那含緣一諦者。初果入道之初。方便之時具游十六行觀。故備緣四諦。那含在思惟道。擇法覺支隨得一諦。為緣故言一諦。遍觀己行者合第五譬。即是斯陀含果。若攝諸賢聖者即攝得那含向。復攝得斯陀含向並自地果。攝此三事何故攝阿那含向。那含本取觀已即住。汝在向時猶行非住。所以攝得。已上向屬下果攝故。若得那含便名行已覆住。例如羅漢內屬那含果攝。若依此例。斯陀含嚮應屬初果攝。而不然者。以初果但明正位不說進行。又見思道異故不相攝。今斯陀含果位則有一果兩向。文云爲斷四惑三毒及慢者。乃應具言十使。以思惟道中五見及疑皆攝入慢。所以不述。文有二。先正合。次舉譬帖。行已覆住下。合第六譬阿那含人又四。第一章門。第二解釋。第三簡中滅。第四釋覆住。此初章門中又四。一列二人。二列五人。三列六人。四列七人。此初先列二人。即經生不經生。經生者即上行人。問依莊嚴即有十一那含。於九人中即更明信解與見得人。足成十一。開善師但云有九。又彈莊嚴云。此簡利鈍非是二人。今只問此文於九。何故但出其七。不言身證及轉世人。答有三義。一者不言轉世與身證者。以轉世人竟不出觀故不說。身證人乃入滅盡定。大乘不說此定故無二人。二者只是廣略不同。三者身
證與轉世目足論所明。我大乘所無。行般涅槃復有二種下。第二釋章門。上雖有四今但釋兩。先釋二人。次釋五人。六七兩章門並略不釋。此初釋二人。於二人中第一現滅人。雖在章門前章已釋。又現在身得那含已。亦更進修即得羅漢竟不滅此身。于現身上即得兩果。極是利根。易解故不釋。但釋上行之人。又二。初明生數。次辨行別。此即初文。言行般即上流。貪著色無色人也。或受二身者初禪死生二禪。四身者遍四禪受生。二身為利四身為鈍。利鈍亦不正關生數。今約多少明之。利根那含初禪死生二禪。即得羅漢果。鈍人本從初禪生二禪不得羅漢。復更生三禪不得。已復生四禪。爾時始名得羅漢果。今約四禪故作此說。復有二種下。第二明行別。並言二種即是四句約進定兩行有無。從欲色界眾生有二業下。釋第二五人章門即為五。此先釋中陰滅人。何者是耶。即已離欲未及色界。于中即得阿羅漢果。又三。初明用業。二釋中陰名。三明入滅。此初明用業中言二業者。業即散業。受生即上界定業。又舍欲界身下。第二釋中陰名。在兩生中間。故私謂。是於色界中陰而入涅槃。既不受正生故言利根。是中涅槃下。第三明入滅之心。言四種心者二解。一云前兩是那含果空有二心。后兩即羅漢果空有二心。一非學非無學者
【現代漢語翻譯】 現代漢語譯本 證與轉世目足論所明，我大乘所無。『行般涅槃復有二種』以下，是第二解釋章節的門徑。上面雖然有四個章節，現在只解釋兩個：先解釋二人，再解釋五人，第六、第七兩個章節的門徑就省略不解釋了。這是最初解釋二人，在二人之中，第一種是現滅之人。雖然在章節的門徑之前已經解釋過，又現在身已經證得阿那含（Anāgāmin，不還果），也更進一步修行，就證得阿羅漢（Arhat，無學果），最終不滅此身，在現在身就證得兩種果位，這是極其利根之人，容易理解，所以不解釋，只解釋上行之人。又有兩種：首先說明生數，其次辨別行持的差別，這便是最初的文句。說『行般』就是向上流，貪著色界和無色界的人。或者承受兩種身，就是從初禪死後生到二禪；四種身，就是遍於四禪受生。兩種身是利根，四種身是鈍根。利鈍也不完全關係到生數，現在根據多少來闡明。利根的阿那含從初禪死後生到二禪，就證得阿羅漢果；鈍根的人本來從初禪生到二禪，不能證得阿羅漢，又再生到三禪也不能證得，已經又生到四禪，那時才叫做證得阿羅漢果。現在根據四禪的次第來說明。『復有二種』以下，是第二說明行持的差別，並說兩種，就是四句，根據進定兩種行持的有無。『從欲界眾生有二業』以下，解釋第二五人章節的門徑，分為五種。這是先解釋中陰滅之人。哪種是呢？就是已經脫離欲界，沒有到達色界，在中陰身就證得阿羅漢果。又有三點：首先說明用業，第二解釋中陰的名義，第三說明入滅。這是最初說明用業，其中說『二業』，業就是散業，受生就是上界的定業。『又舍欲界身』以下，第二解釋中陰的名義，在兩生之間，所以我認為，是在色界中陰而入涅槃。既然不受正生，所以說是利根。『是中涅槃』以下，第三說明入滅的心境。說『四種心』有兩種解釋：一種說法是前兩種是阿那含果的空有二心，后兩種就是阿羅漢果的空有二心。另一種說法是，非學非無學者的心。
【English Translation】 English version As explained in the 'Treatise on Evidence and Rebirth', which is absent in our Mahayana tradition. 'Furthermore, there are two types of those who attain Parinirvana through practice.' The following is the second explanation of the chapter headings. Although there are four chapters mentioned above, only two are explained here: first, the two types of individuals, and then the five types. The sixth and seventh chapter headings are omitted. This is the initial explanation of the two types of individuals, among whom the first is the one who attains extinction in the present life. Although this was explained before the chapter headings, and the individual has already attained Anāgāmin (Non-Returner) in the present life, they further cultivate and attain Arhat (Worthy One), ultimately not extinguishing this body. In the present life, they attain two fruits. This is an individual of extremely sharp faculties, easy to understand, so it is not explained. Only the one who ascends higher is explained. There are also two aspects: first, explaining the number of births; second, distinguishing the differences in practice. This is the initial text. 'Attaining Parinirvana through practice' refers to ascending, those who are attached to the realms of form and formlessness. Or they may experience two births, meaning they die in the first Dhyana and are born in the second; four births, meaning they are born throughout the four Dhyanas. Two births indicate sharp faculties, four births indicate dull faculties. Sharpness and dullness are not entirely related to the number of births; here, it is explained in terms of quantity. An Anāgāmin with sharp faculties dies in the first Dhyana and is born in the second, attaining Arhatship. A dull individual, originally born in the first Dhyana and then in the second, cannot attain Arhatship. They are born again in the third Dhyana without attaining it, and then again in the fourth Dhyana. Only then are they said to have attained Arhatship. This is explained according to the sequence of the four Dhyanas. 'Furthermore, there are two types' below, is the second explanation of the differences in practice, stating two types, which are four sentences, based on the presence or absence of the two practices of entering into concentration. 'From sentient beings in the desire realm, there are two karmas' below, explains the chapter heading of the five types of individuals, divided into five categories. This is the initial explanation of the one who attains extinction in the intermediate state. Which one is it? It is the one who has already left the desire realm but has not reached the form realm, and attains Arhatship in the intermediate state. There are also three points: first, explaining the use of karma; second, explaining the meaning of the intermediate state; third, explaining entering into extinction. This is the initial explanation of the use of karma, where it says 'two karmas'; karma refers to scattered karma, and rebirth refers to the fixed karma of the higher realms. 'Furthermore, abandoning the body of the desire realm' below, is the second explanation of the meaning of the intermediate state, which is between two births. Therefore, I believe it is entering Nirvana in the intermediate state of the form realm. Since they do not undergo a proper birth, they are said to have sharp faculties. 'In this Nirvana' below, is the third explanation of the state of mind entering into extinction. Saying 'four types of minds' has two explanations: one explanation is that the first two are the two minds of emptiness and existence of the Anāgāmin fruit, and the latter two are the two minds of emptiness and existence of the Arhat fruit. Another explanation is the mind of one who is neither a learner nor a non-learner.
。即那含緣世諦心。二者學即那含緣真諦心。三無學即羅漢緣真諦心。四非學非無學即羅漢緣世諦心。以那含得滅即是羅漢果。就兩故明之。二解云。此四句同就那含果上明之。一非學非無學即被導心。二學即緣真心。三無學即修舊心。四非學無學即失念心。有師云。此解不可。其見文云阿那含四心。應言那含自有此四心。前解當理。初二心是那含。后兩心是羅漢。問既其二果共四心者。何得云那含四心。解云。今云那含四心者。此是帶本為語。此中是釋中滅人。只滅已是羅漢。又言。一是二非還應兩解。若前解者。則言羅漢兩心是涅槃。那含兩心非涅槃。羅漢得無餘極果所以是涅槃。那含未得無餘。非極果故非涅槃。若后解則世諦兩心是。真諦兩心非。更須釋之。次釋第二受身涅槃又二。初正釋。次論義。此初正釋。即生滅之人生初禪滅。次論義。先問次答。可見。次釋第三行滅。常修行者即是鈍根。言三昧者。慧心靜故作三昧名。次釋第四不行滅。不待自勤然後得滅故是利也。次釋第五上流人又二。初單就色界。次遍就上二界。此即初文。所言得第四禪已退生初禪者。解云。實無聖人得上界定。生上界已退生下者。有此言者。以曾懸修得上定已而退故生下。非身在上界而退。又言以道流故上生者即是方便非實煩惱
【現代漢語翻譯】 一、有學（Siksan）即阿那含（Anagamin，不還果）緣世諦心。二、學即阿那含緣真諦心。三、無學即阿羅漢（Arhat，應供）緣真諦心。四、非學非無學即阿羅漢緣世諦心。以阿那含得滅即是阿羅漢果。就兩故明之。二解云。此四句同就阿那含果上明之。一、非學非無學即被導心。二、學即緣真心。三、無學即修舊心。四、非學無學即失念心。有師云。此解不可。其見文云阿那含四心。應言阿那含自有此四心。前解當理。初二心是阿那含。后兩心是阿羅漢。問：既其二果共四心者。何得云阿那含四心。解云。今云阿那含四心者。此是帶本為語。此中是釋中滅人。只滅已是阿羅漢。又言。一是二非還應兩解。若前解者。則言阿羅漢兩心是涅槃（Nirvana，寂滅）。阿那含兩心非涅槃。阿羅漢得無餘極果所以是涅槃。阿那含未得無餘。非極果故非涅槃。若后解則世諦兩心是。真諦兩心非。更須釋之。次釋第二受身涅槃又二。初正釋。次論義。此初正釋。即生滅之人生初禪滅。次論義。先問次答。可見。次釋第三行滅。常修行者即是鈍根。言三昧（Samadhi，等持）者。慧心靜故作三昧名。次釋第四不行滅。不待自勤然後得滅故是利也。次釋第五上流人又二。初單就。次遍就上二界。此即初文。所言得第四禪已退生初禪者。解云。實無聖人得上界定。生上界已退生下者。有此言者。以曾懸修得上定已而退故生下。非身在上界而退。又言以道流故上生者即是方便非實煩惱 現代漢語譯本： 一、有學位的人，也就是阿那含（不還果）之人，他們的心專注於世俗的真理。二、還在學習的人，也就是阿那含，他們的心專注于真實的真理。三、已經沒有需要學習的人，也就是阿羅漢（應供），他們的心專注于真實的真理。四、既不是在學習也不是沒有學習的人，也就是阿羅漢，他們的心專注於世俗的真理。因為阿那含證得了滅盡，也就是阿羅漢的果位。這是從兩個方面來說明。另一種解釋是，這四句話都是就阿那含的果位來說明的。一、既不是在學習也不是沒有學習，指的是被引導的心。二、學習指的是專注于真實的心。三、沒有學習指的是修習舊有的心。四、既不是學習也沒有學習，指的是失去正念的心。有法師說，這種解釋是不可以的。因為經文上說阿那含有四種心，應該說阿那含自身具有這四種心。前面的解釋是合理的。最初的兩種心是阿那含的，後面的兩種心是阿羅漢的。問：既然這兩個果位共有這四種心，為什麼說阿那含有四種心呢？解釋說：現在說阿那含有四種心，這是一種帶有關聯的說法。這裡是解釋那些在中間階段證得滅盡的人，只要證得了滅盡就是阿羅漢了。還有一種說法是，一個『是』兩個『非』還應該有兩種解釋。如果按照前面的解釋，那麼就可以說阿羅漢的兩種心是涅槃（寂滅），阿那含的兩種心不是涅槃。阿羅漢證得了無餘的最終果位，所以是涅槃。阿那含沒有證得無餘，不是最終的果位，所以不是涅槃。如果按照後面的解釋，那麼世俗真理的兩種心是，真實真理的兩種心不是。還需要進一步解釋。接下來解釋第二種受身涅槃，也有兩種。首先是正式的解釋，然後是討論意義。這裡首先是正式的解釋，指的是在生死輪迴中的人，在初禪中滅盡。接下來是討論意義，先提問后回答，可以明白。接下來解釋第三種行滅。經常修行的人就是鈍根之人。所說的三昧（等持），是因為智慧的心平靜，所以稱為三昧。接下來解釋第四種不行滅。不需要自己努力就能證得滅盡，所以是利根之人。接下來解釋第五種上流人，也有兩種。首先是單獨就，然後是普遍就上兩界。這裡是最初的經文。所說的證得了第四禪之後退回到初禪的人。解釋說，實際上沒有聖人能夠證得上界的禪定，生到上界之後退回到地獄的。有這種說法，是因為曾經預先修習過上界的禪定，然後退回到地獄。不是身體在上界然後退回。還有一種說法是，因為道的流動而生到上界，這是一種方便，不是真實的煩惱。
【English Translation】 Firstly, the 'Siksan' (one under training), namely the Anagamin (Non-Returner), has a mind focused on mundane truth (世諦). Secondly, the 'Siksan' (one under training), namely the Anagamin, has a mind focused on ultimate truth (真諦). Thirdly, the 'Asiksan' (one beyond training), namely the Arhat (Worthy One), has a mind focused on ultimate truth. Fourthly, neither 'Siksan' nor 'Asiksan', namely the Arhat, has a mind focused on mundane truth. Because the Anagamin attains cessation, that is the fruit of the Arhat. This is explained from two perspectives. Another explanation is that these four phrases all refer to the fruit of the Anagamin. Firstly, neither 'Siksan' nor 'Asiksan' refers to the mind being guided. Secondly, 'Siksan' refers to focusing on the true mind. Thirdly, 'Asiksan' refers to cultivating the old mind. Fourthly, neither 'Siksan' nor 'Asiksan' refers to the mind losing mindfulness. Some teachers say that this explanation is not acceptable. Because the text says the Anagamin has four minds, it should be said that the Anagamin inherently possesses these four minds. The previous explanation is reasonable. The first two minds belong to the Anagamin, and the latter two minds belong to the Arhat. Question: Since these two fruits share these four minds, why is it said that the Anagamin has four minds? Explanation: Now, saying that the Anagamin has four minds is a related statement. This refers to those who attain cessation in the intermediate stage. Simply attaining cessation is already being an Arhat. Another saying is that one 'is' and two 'are not' should still have two explanations. If according to the previous explanation, then it can be said that the Arhat's two minds are Nirvana (Extinguishment), and the Anagamin's two minds are not Nirvana. The Arhat attains the ultimate fruit of no remainder, so it is Nirvana. The Anagamin has not attained no remainder, and is not the ultimate fruit, so it is not Nirvana. If according to the latter explanation, then the two minds of mundane truth 'are', and the two minds of ultimate truth 'are not'. Further explanation is needed. Next, explaining the second 'Nirvana with a body remaining', there are also two aspects. First, the formal explanation, and then the discussion of meaning. Here is the formal explanation, referring to the person in the cycle of birth and death who attains cessation in the first Dhyana (禪定, meditative state). Next is the discussion of meaning, first asking and then answering, which can be understood. Next, explaining the third 'cessation through practice'. Those who constantly practice are of dull faculties. The term Samadhi (三昧, concentration) is used because the mind of wisdom is calm. Next, explaining the fourth 'cessation without practice'. Not needing to exert oneself to attain cessation is beneficial. Next, explaining the fifth 'stream-enterer', there are also two aspects. First, focusing solely on **, and then universally on the upper two realms. This is the initial text. The saying that one who has attained the fourth Dhyana regresses to the first Dhyana. Explanation: In reality, there are no sages who can attain the Samadhi of the upper realms and regress to the lower realms after being born in the upper realms. This saying exists because one has previously cultivated the Samadhi of the upper realms and then regressed to the lower realms. It is not that the body is in the upper realms and then regresses. Another saying is that being born in the upper realms due to the flow of the path is a skillful means, not actual afflictions. English version:
受生。是四禪下中。第二遍上二界。從此分流生於兩界。樂論義者即生尼吒。樂三昧者生不用處。問自有人。從於初禪即生尼吒即得入滅。復有人。生不用處方得入滅。有人。未至阿尼吒即滅。未至不用處即滅。此屬何人。答云。此屬見得信解兩人。不名上流。凡四義相對。初據樂定樂慧。二明修五差不修五差。三明樂寂靜樂論義。四修熏禪不修熏禪。此之四義還成兩意。第三成第一樂智慧樂三昧。第四還成。前有五差無差之異。前三如文。于第四中所言熏者二解。一數師云兩無漏心挾熏一有漏心。二者論師云。以慈悲心而熏此定。所以不釋后兩章門者。前六人本加現滅人。上章門已解現滅人竟。故今不釋。前七人本加上行人。至無色處滅。上已兼釋第五人竟。故不須解。迦葉白下。第三論義料簡中滅。先問次答。問中有二。初問中滅既是利根。何不現滅即得羅漢。二問何故欲界有中色界則無。佛答為二。此答初問。以三義故故不現滅。一羸劣。二乏眾緣。三喜作世俗忽務等事。余皆可見。初。如文。二乏眾緣事出婆沙。彼云。天須菩提非今解空須菩提。如汝所問下。答第二問又二。初明緣別。次明根別。初緣別中又二。初明欲界多在緣。二明性勇健故色界中為無外諸苦所以不得。欲界既有外諸煩惱。以厭此故即修道
【現代漢語翻譯】 現代漢語譯本 受生：指的是從四禪天（Dhyana，禪定）的下品和中品，以及第二遍凈天（Subhakrtsna）以上的兩個界層。從這些地方分流，眾生會轉生到遍凈天和無所有處天（Akincanyayatana）。喜歡辯論義理的人會轉生到尼吒天（Anihata），喜愛三昧（Samadhi，專注）的人會轉生到無所有處天。 問：有的人從初禪天（Prathama Dhyana）直接轉生到尼吒天就能入滅（涅槃，Nirvana），有的人要轉生到無所有處天才能入滅，還有的人未到尼吒天就入滅，未到無所有處天就入滅，這些人屬於哪種情況？ 答：這些人屬於見得（Drishti-prapta，通過見解獲得解脫）和信解（Sraddhadhimukta，通過信仰獲得解脫）兩種人，不能稱為上流（Urdhvasrotas，逆流者）。這裡有四種情況相對：一是根據喜愛禪定（樂定）和喜愛智慧（樂慧）；二是說明修習五種禪支（五差）和不修習五種禪支；三是說明喜愛寂靜（樂寂靜）和喜愛辯論義理（樂論義）；四是修習熏禪（熏修禪定）和不修習熏禪。 這四種情況實際上可以歸結為兩種意思：第三種情況可以歸結為第一種，即喜愛智慧和喜愛三昧；第四種情況可以歸結為前一種，即有五種禪支的差異和沒有五種禪支的差異。前三種情況如經文所述。在第四種情況中所說的『熏』有兩種解釋：一種是數論師（Samkhya）的說法，即兩個無漏心（Anasrava-citta）夾雜熏習一個有漏心（Sasrava-citta）；另一種是論師的說法，即用慈悲心來熏習這種禪定。 之所以不解釋後面兩章的內容，是因為前面六種人本來就包括了現滅人（Drsta-dharma-nirvanaprapta，現世證得涅槃者），而前面的章節已經解釋了現滅人，所以現在不再解釋。前面七種人本來就包括了上行人（Urdhvagamana，向上行者），即到無色界（Arupa-dhatu）才滅。前面已經兼帶解釋了第五種人，所以不需要再解釋。 迦葉（Kasyapa）稟告如下：第三種辯論義理的料簡中，關於滅的問題，先提問后回答。提問中有兩個問題：一是問，中滅（Antara-parinirvayin，中般涅槃者）既然是利根（ তীক্ষ্ণেন্দ্রিয়，敏銳的根器），為什麼不現滅直接證得阿羅漢果（Arhat）？二是問，為什麼欲界（Kama-dhatu）有中陰身（Antarabhava），而色界（Rupa-dhatu）和無色界（Arupa-dhatu）則沒有？ 佛陀的回答分為兩部分，這是回答第一個問題：因為三種原因，所以不能現滅：一是羸劣（軟弱）；二是缺乏眾緣（缺乏各種因緣）；三是喜歡做世俗的瑣事等等。其餘的都可以理解。第一點如經文所述。第二點缺乏眾緣出自《大毗婆沙論》（Mahavibhasa）。其中說，天須菩提（Deva-Subhuti）不是現在理解空性的須菩提（Subhuti）。 如你所問下，回答第二個問題又分為兩部分：一是說明因緣的差別；二是說明根器的差別。第一部分說明因緣的差別又分為兩點：一是說明欲界多有外在的因緣；二是說明（色界眾生）本性勇健，所以中陰身沒有外在的各種痛苦，因此不能（像欲界眾生一樣）通過厭離而修道。欲界既然有外在的煩惱，因為厭惡這些煩惱，所以就修道。
【English Translation】 English version Rebirth: Refers to those who are reborn from the lower and middle qualities of the Fourth Dhyana (meditative absorption), and the two realms above the Second Subhakrtsna (Radiant Realm). From these places, beings diverge and are reborn into the Subhakrtsna and Akincanyayatana (Realm of Nothingness). Those who enjoy discussing doctrines are reborn in the Anihata (Non-afflicted Realm), and those who enjoy Samadhi (concentration) are reborn in the Akincanyayatana. Question: Some people, from the First Dhyana (Prathama Dhyana), are directly reborn in the Anihata and attain Nirvana (extinction). Others must be reborn in the Akincanyayatana to attain Nirvana. Still others attain Nirvana before reaching the Anihata, or before reaching the Akincanyayatana. To which category do these people belong? Answer: These people belong to the categories of Drishti-prapta (those who attain liberation through insight) and Sraddhadhimukta (those who attain liberation through faith), and cannot be called Urdhvasrotas (Upstream-goers). There are four relative situations here: first, based on the enjoyment of Dhyana (joy in concentration) and the enjoyment of wisdom (joy in wisdom); second, explaining the cultivation of the five Dhyana factors (five differences) and the non-cultivation of the five Dhyana factors; third, explaining the enjoyment of tranquility (joy in tranquility) and the enjoyment of discussing doctrines (joy in doctrine); fourth, cultivating the '熏' Dhyana (perfumed Dhyana) and not cultivating the '熏' Dhyana. These four situations can actually be reduced to two meanings: the third situation can be reduced to the first, that is, the enjoyment of wisdom and the enjoyment of Samadhi; the fourth situation can be reduced to the previous one, that is, the difference of having five Dhyana factors and not having five Dhyana factors. The first three situations are as described in the text. The '熏' mentioned in the fourth situation has two explanations: one is the explanation of the Samkhya (Enumeration) school, that is, two Anasrava-citta (untainted minds) intermingle and perfume one Sasrava-citta (tainted mind); the other is the explanation of the commentators, that is, using compassion to perfume this Dhyana. The reason why the latter two chapters are not explained is that the previous six types of people originally included the Drsta-dharma-nirvanaprapta (those who attain Nirvana in this life), and the previous chapters have already explained the Drsta-dharma-nirvanaprapta, so they are not explained now. The previous seven types of people originally included the Urdhvagamana (Upward-goers), that is, those who attain extinction in the Arupa-dhatu (Formless Realm). The fifth type of person has already been explained incidentally, so there is no need to explain it again. Kasyapa reports as follows: In the third discussion of doctrinal analysis, regarding the question of extinction, first the question is asked and then the answer is given. There are two questions in the question: first, since the Antara-parinirvayin (one who attains Nirvana in the intermediate state) has sharp faculties ( তীক্ষ্ণেন্দ্রিয়, keen faculties), why does he not attain Arhatship (Arhat) directly in this life? Second, why does the Kama-dhatu (Desire Realm) have Antarabhava (intermediate existence), while the Rupa-dhatu (Form Realm) and Arupa-dhatu (Formless Realm) do not? The Buddha's answer is divided into two parts, this is the answer to the first question: Because of three reasons, one cannot attain Nirvana in this life: first, weakness; second, lack of sufficient causes and conditions; third, fondness for worldly affairs and so on. The rest can be understood. The first point is as described in the text. The second point, lack of sufficient causes and conditions, comes from the Mahavibhasa (Great Commentary). It says that Deva-Subhuti (Celestial Subhuti) is not the Subhuti (Subhuti) who now understands emptiness. As you asked below, the answer to the second question is again divided into two parts: first, explaining the difference in causes and conditions; second, explaining the difference in faculties. The first part explaining the difference in causes and conditions is again divided into two points: first, explaining that the Kama-dhatu has many external causes and conditions; second, explaining that (beings in the Rupa-dhatu) are inherently brave and strong, so the intermediate existence does not have the various external sufferings, therefore they cannot (like beings in the Kama-dhatu) cultivate the path through aversion. Since the Kama-dhatu has external afflictions, because of aversion to these afflictions, they cultivate the path.
品。名修為勇若依數解。上界全無初入道者。論師亦有同前云無。或云上界亦有初入。故普曜經云。八萬諸天得法眼凈。是則上界亦證初果。而有此文者。以信法行人初在方便。可得出觀上生。故言得果。非元發始從凡至聖。次明根性勇健。次有三種下。明根不同如文。喻以䱜魚下。第四釋行已覆住。到彼岸者合第七人。又有四人。一羅漢。二支佛。三菩薩。四佛。前三皆分到。佛究竟到。如恒河中下。第三結譬又三。初正結譬。次明得失。三辨同異還成前意。初正結中又三。一通結七人。二更問答論義。三偏結到彼岸人。初文又兩。初結七人。即見佛性人。次結七法。法即佛性。此初明七人悉皆不離佛性之水。有譬有合。是七眾生下。第二明七法即佛性。一善。二不善。三方便。四解脫。五次第。六因。七果。前後可見。中間三者即婆沙三道。方便是似解。解脫是解脫道。次第是無閡道。故論文念處品云。如次無閡必生解脫。然此七法為佛性者。即有二意。一次第合上七人。二總合。次第合者。若善法即合第二人凡夫眾生有少善根。不善者即合第一常沒人。極重闡提無善可論。故言不善。方便道者。即是第三得住人。具四念處暖法二方便也。若解脫道即合第四觀方之人。從頂法去至十六心是真解脫人。故名解脫道。
【現代漢語翻譯】 現代漢語譯本 品。名修為勇若依數解。上界完全沒有初入佛道的人。論師也有相同的說法，認為沒有。或者說上界也有初入佛道的人。所以《普曜經》說，八萬諸天得到了法眼凈（dharma-cakṣu-viśuddhi，證悟佛法的清凈之眼），這就是說上界也證得了初果（srota-āpanna，須陀洹果）。而有這段經文的原因是，因為信奉佛法的人最初在方便道（upāya，引導的手段），可以得出觀想上生的結果。所以說得到了果位，但不是從凡人開始修行最終成聖。接下來闡明根性勇猛剛健。接下來有三種等等，闡明根性不同，就像經文所說。用䱜魚來比喻。第四解釋修行后又退轉。到達彼岸（pāramitā，從生死此岸到達涅槃彼岸）的人，對應第七種人。又有四種人：一是阿羅漢（arhat，斷盡煩惱，證得無生的人），二是辟支佛（pratyekabuddha，無師自悟的聖者），三是菩薩（bodhisattva，發願救度一切眾生的修行者），四是佛（buddha，覺悟者）。前三種都是部分到達，佛是究竟到達。就像恒河中等等。第三總結比喻又有三種。一是直接總結比喻，二是進一步問答論義，三是著重總結到達彼岸的人。首先，經文又分為兩部分。一是總結七種人，即見到佛性（buddha-dhātu，如來藏）的人。二是總結七種法，法即是佛性。這首先說明七種人都離不開佛性之水。有比喻也有合解。是七眾生等等。第二說明七法即是佛性：一是善，二是不善，三是方便，四是解脫（vimoksha，從束縛中解脫），五是次第，六是因（hetu，原因），七是果（phala，結果）。前後可以對照理解。中間三種就是《婆沙論》（Vibhasa，佛教論書）中的三道：方便是相似的解，解脫是解脫道，次第是無礙道。所以經文《念處品》（smṛtyupasthāna，四念住）中說，按照次第沒有阻礙必定產生解脫。然而這七法作為佛性，有兩種含義：一是次第對應上面的七種人，二是總括對應。次第對應的是，如果善法就對應第二種人，凡夫眾生有少許善根。不善法就對應第一種常沒之人，極重的闡提（icchantika，斷善根者）沒有善可以論述，所以說是『不善』。方便道就是第三種得住之人，具備四念處（smṛtyupasthāna，身受心法四種觀照）暖法二方便。如果解脫道就對應第四種觀方之人，從頂法（mūrdhan，四善根位的第二位）開始到十六心（十六聖諦的觀照）是真正的解脫之人，所以名為解脫道。
【English Translation】 English version Chapter. The name is cultivation, bravery, if according to number, explain. In the upper realms, there are absolutely no newcomers to the path. The commentators also have the same view, saying there are none. Or it is said that there are also newcomers in the upper realms. Therefore, the Puyao Sutra says, 'Eighty thousand devas (deva, gods) attained the pure Dharma Eye (dharma-cakṣu-viśuddhi, the pure eye of enlightenment of the Buddha's teachings).' This means that the upper realms also attained the first fruit (srota-āpanna, stream-enterer). The reason for this passage is that those who believe in the Dharma initially use expedient means (upāya, skillful means), and can achieve the result of visualizing rebirth in the upper realms. Therefore, it is said that they have attained the fruit, but it is not starting from being an ordinary person and ultimately becoming a saint. Next, it explains that the nature of the roots is brave and strong. Next, there are three kinds, etc., explaining that the nature of the roots is different, as the text says. It is likened to a xian fish. Fourth, it explains that after practicing, one regresses again. Those who reach the other shore (pāramitā, from the shore of birth and death to the shore of Nirvana) correspond to the seventh type of person. There are also four types of people: first, an Arhat (arhat, one who has extinguished all afflictions and attained no-birth); second, a Pratyekabuddha (pratyekabuddha, a self-enlightened sage without a teacher); third, a Bodhisattva (bodhisattva, a practitioner who vows to save all sentient beings); and fourth, a Buddha (buddha, an enlightened one). The first three are partially reached, and the Buddha is completely reached. Like in the Ganges River, etc. Third, the concluding analogy also has three aspects. First, directly conclude the analogy; second, further question and answer on the meaning; and third, focus on concluding the person who reaches the other shore. First, the text is divided into two parts. First, summarize the seven types of people, that is, those who see the Buddha-nature (buddha-dhātu, the Tathagatagarbha). Second, summarize the seven dharmas, which are the Buddha-nature. This first explains that all seven types of people cannot be separated from the water of Buddha-nature. There is an analogy and a combination. It is the seven sentient beings, etc. Second, it explains that the seven dharmas are the Buddha-nature: first, good; second, not good; third, expedient means; fourth, liberation (vimoksha, liberation from bondage); fifth, sequence; sixth, cause (hetu, cause); and seventh, effect (phala, result). The front and back can be compared and understood. The middle three are the three paths in the Vibhasa (Vibhasa, Buddhist treatise): expedient means are similar understanding, liberation is the path of liberation, and sequence is the path of no obstruction. Therefore, the text in the Smrtyupasthana (smṛtyupasthāna, the four foundations of mindfulness) says, 'According to the sequence, without obstruction, liberation will surely arise.' However, these seven dharmas as Buddha-nature have two meanings: first, the sequence corresponds to the above seven types of people; second, the summary corresponds. The sequence corresponds to: if it is good dharma, it corresponds to the second type of person, ordinary sentient beings with a little good root. Not good dharma corresponds to the first type of person who is always submerged, the extremely heavy icchantika (icchantika, one who has severed the roots of goodness) has no good to discuss, so it is said to be 'not good'. The path of expedient means is the third type of person who attains dwelling, possessing the four foundations of mindfulness (smṛtyupasthāna, the four contemplations of body, feeling, mind, and dharma) and the two expedient means of warmth dharma. If the path of liberation corresponds to the fourth type of person who contemplates the direction, from the peak dharma (mūrdhan, the second position of the four good roots) to the sixteen minds (contemplation of the sixteen noble truths) is the true person of liberation, so it is called the path of liberation.
次第道者即合第五觀已行。從見諦道次入思惟得斯陀含。故云次第因者即是行已覆住。未得羅漢始是那含故云因也。果者即是第七到彼岸人。羅漢中乘菩薩佛四人。二總合七人者。於前善惡兩人故是河中常沒及出已沒。若因者即從得住至阿那含並皆是因。果者即羅漢等四人盡皆是果前方便道者儘是因位。迦葉菩薩言下。第二論義為二番問答。初問有二。前問涅槃無因那得名果。次問云何涅槃複名沙門果。佛答為二。先答初問。次答后問。此先答初問又二。先明七果。涅槃是遠離果。次明二因。涅槃有了因。泛論亦得義說不生名為生因。其實是了。文云三解脫門能為煩惱作不生生因者。令煩惱不生而善法得生。即是義說三解脫了因而為生因。而復能為涅槃作了因。此即正義。如汝所問下。答其後問具於三義。一斷乏。二樂靜。三上人。迦葉言下。第二番問答。初問者更論前意。佛答云翻那即道。沙門名乏。斷余乏。余道名八正道。即兩非意。阿羅漢人下。第三偏結到彼岸四人又二。前結羅漢支佛。次結菩薩佛。初文者。問支佛是果屬到彼岸。其向屬何所攝答前既云那含向。屬第五觀已即行。本取住為第六。向中猶行那不屬第五行人。亦是本果為第七人。向猶是因。所以屬第六行已覆住。問本用得果為第七人。菩薩未得果
【現代漢語翻譯】 現代漢語譯本 次第道是指已經完成了第五觀的修行者。從見諦道依次進入思惟，證得斯陀含（S陀含，梵文：Sakrdāgāmin，一來果）。所以說『次第因』，指的是修行已經完成但仍然安住於此境界的狀態。尚未證得阿羅漢果位的修行者，是阿那含（Anāgāmin，不還果），所以稱為『因』。 『果』指的是第七位到達彼岸的人，即阿羅漢（Arhat）、中乘菩薩（Pratyekabuddha，緣覺或獨覺）和佛（Buddha）這四種人。如果將善人和惡人這兩種人也算上，總共有七種人，對應於之前所說的在河流中經常沉沒和已經出離沉沒的人。 如果從『因』的角度來說，從證得果位並安住於此，直到阿那含果位，都屬於『因』。而『果』則指的是阿羅漢等四種人，他們都屬於『果』。之前的方便道都屬於『因』位。迦葉菩薩（Kāśyapa）以下的內容是第二段論義，分為兩番問答。第一番問答有兩個問題。第一個問題是：如果涅槃（Nirvana）沒有『因』，那怎麼能稱為『果』？第二個問題是：為什麼涅槃又被稱為沙門果（Śrāmanaphala）？ 佛陀的回答也分為兩部分。先回答第一個問題，再回答第二個問題。先回答第一個問題，又分為兩點。首先闡明七種果位，涅槃是遠離果。其次闡明兩種『因』，涅槃有『了因』（hetu）。從廣義上來說，也可以說『不生』是『生因』，但實際上是『了因』。經文中說，三解脫門（trini vimoksha-mukha）能為煩惱製造『不生』的『生因』，即令煩惱不生，而善法得以生起。這實際上是說，三解脫門作為『了因』，可以作為『生因』，並且能夠為涅槃作為『了因』。這是正確的含義。 『如汝所問』以下，回答了第二個問題，包含了三種含義：一、斷除匱乏；二、安樂寂靜；三、上等人。迦葉（Kāśyapa）以下是第二番問答。第一個問題是進一步討論之前的含義。佛陀回答說，『翻那』就是道，沙門（Śrāmana）的意思是『匱乏』，斷除剩餘的匱乏。剩餘的道指的是八正道（āryāṣṭāṅgamārga）。這兩種說法都不是原來的意思。阿羅漢（Arhat）以下是第三部分，總結了到達彼岸的四種人，又分為兩點。先總結阿羅漢和支佛（Pratyekabuddha），再總結菩薩（Bodhisattva）和佛（Buddha）。 第一部分的內容是：提問支佛是屬於到達彼岸的『果』，那麼其『向』（Srotaāpanna，入流果）屬於哪一類？回答說，之前已經說過阿那含的『向』屬於第五觀已經完成的修行者。原本認為安住於此境界是第六位。『向』中仍然在修行的阿那含不屬於第五位修行人，也屬於原本的『果』，是第七位。『向』仍然是『因』，所以屬於第六位修行已經完成但仍然安住於此境界的人。提問：原本認為證得果位是第七位，菩薩尚未證得果位。
【English Translation】 English version 『Successive Path』 refers to a practitioner who has completed the fifth contemplation. Progressing from the Path of Seeing (Darśanamārga) successively into Thinking (Bhāvanāmārga), one attains the state of Sakrdāgāmin (Once-Returner). Therefore, 『Successive Cause』 means the state of having completed practice but still abiding in it. A practitioner who has not yet attained the Arhat (Worthy One) state is an Anāgāmin (Non-Returner), hence called 『Cause』. 『Fruit』 refers to the seventh type of person who has reached the other shore, namely, the Arhat, the Pratyekabuddha (Solitary Buddha), and the Buddha. If we include the two types of people, the good and the bad, there are a total of seven types of people, corresponding to those who are constantly submerged in the river and those who have emerged from it. From the perspective of 『Cause』, from attaining the fruit and abiding in it, up to the Anāgāmin state, all belong to 『Cause』. 『Fruit』 refers to the four types of people, such as Arhats, all of whom belong to 『Fruit』. The previous expedient paths all belong to the position of 『Cause』. What follows Kāśyapa (a disciple of the Buddha) is the second section of debate, divided into two rounds of questions and answers. The first round of questions has two questions. The first question is: If Nirvana (the cessation of suffering) has no 『Cause』, how can it be called 『Fruit』? The second question is: Why is Nirvana also called Śrāmanaphala (Fruit of a Contemplative)? The Buddha's answer is also divided into two parts. First, answer the first question, then answer the second question. Answering the first question is further divided into two points. First, clarify the seven fruits; Nirvana is the fruit of detachment. Second, clarify the two 『Causes』; Nirvana has a 『hetu』 (condition). In a broad sense, it can also be said that 『non-arising』 is the 『cause of arising』, but in reality, it is a 『hetu』. The scriptures say that the three doors of liberation (trini vimoksha-mukha) can create a 『cause of arising』 of 『non-arising』 for afflictions, that is, causing afflictions not to arise, while good dharmas can arise. This actually means that the three doors of liberation, as a 『hetu』, can serve as a 『cause of arising』 and can serve as a 『hetu』 for Nirvana. This is the correct meaning. 『As you asked』 below, answers the second question, containing three meanings: 1. Cutting off lack; 2. Peaceful tranquility; 3. Superior person. What follows Kāśyapa (a disciple of the Buddha) is the second round of questions and answers. The first question is to further discuss the previous meaning. The Buddha replied that 『翻那』 is the path, and Śrāmana (a religious ascetic) means 『lack』, cutting off the remaining lack. The remaining path refers to the Noble Eightfold Path (āryāṣṭāṅgamārga). Neither of these statements is the original meaning. What follows Arhat (Worthy One) is the third part, summarizing the four types of people who have reached the other shore, divided into two points. First, summarize the Arhat and Pratyekabuddha (Solitary Buddha), and then summarize the Bodhisattva (Enlightenment Being) and Buddha. The content of the first part is: Asking whether the Pratyekabuddha belongs to the 『Fruit』 of reaching the other shore, then to which category does its 『Srotaāpanna』 (Stream-Enterer) belong? The answer is that it has been said before that the 『direction』 of the Anāgāmin belongs to the practitioner who has completed the fifth contemplation. Originally, it was thought that abiding in this state was the sixth position. The Anāgāmin who is still practicing in the 『direction』 does not belong to the fifth practitioner, and also belongs to the original 『Fruit』, which is the seventh position. The 『direction』 is still the 『Cause』, so it belongs to the person who has completed the sixth practice but is still abiding in this state. Question: Originally, it was thought that attaining the fruit was the seventh position, and the Bodhisattva has not yet attained the fruit.
。云何是第七人。答經中解云。何故為菩薩以行六波羅蜜。波羅蜜者翻度彼岸。又十地是十波羅蜜。云何非度彼岸人。今謂此答未遣難。別有意也(云云)。是七眾生不修身下。第二明得失又三。初更結中道不定。次正明得失。三總結大宗。初文又四。此第一明沒人。言七人皆不能修身戒心慧者。四種果人正是能修。云何不能。解云。初皆不修。后時佛菩薩修故得到彼岸。闡提不能修。即不到彼岸。佛性亦有亦無。得此亦有亦無。即是兩破(云云)。今謂不應作此解。七人初皆未修。未修之時非是第七人。修已方名第七人。經文現云七人皆不能修。云何言初初非第七人。今明此是以別破通。故七人皆不能修身戒心慧。此中以通涅槃為河。明文在此不須致惑。是七人中下。第二明出人。若有說言下。第三明偏執不可。是七種人下。第四正明中道不定。或一人具七則始終為語。初雖作惡后漸修行。成第二三及以第七。或七人各一則當分為言。若人心口下。第二正明得失又二。初單明失。次雙明得失。初又二。先就三法明失。次結于失。初為三。初就闡提。次就聖道。三就佛性。定皆不可。是故我于契經下。第二結失義又四。初倡二人能謗。若信心下。第二倡信慧互無。不信之人下。第三結皆是謗。是故我說下。第四結互無
【現代漢語翻譯】 現代漢語譯本 云何是第七人（指七種人中的第七種）。回答經文中的解釋說：『為什麼要菩薩修行六波羅蜜（六種到達彼岸的方法）？』波羅蜜的意思是度過彼岸。又有十地是十波羅蜜。為什麼說不是度過彼岸的人呢？現在認為這個回答沒有消除疑問，另有含義（此處省略）。 『是七眾生不修身下』，第二部分說明得失，又分為三部分。首先再次總結中道不定，其次正式說明得失，最後總結大綱。第一部分又分為四部分。這裡第一點說明沉沒的人。說七種人都不能修身、戒、心、慧，四種果位的人正是能夠修行的，為什麼說不能呢？解釋說：『最初都不修行，後來佛菩薩修行后才到達彼岸。闡提（斷善根的人）不能修行，就不能到達彼岸。佛性也是時有時無，得到這個也是時有時無，這就是兩方面都否定（此處省略）。』 現在認為不應該這樣解釋。七種人最初都沒有修行，沒有修行的時候不是第七種人。修行之後才稱為第七種人。經文現在明明說七種人都不能修行，為什麼說最初不是第七種人呢？現在說明這是以個別否定普遍。所以七種人都不能修身、戒、心、慧。這裡以普遍的涅槃（寂滅）為河流，經文在此，不需要疑惑。 『是七人中下』，第二點說明超出的人。 『若有說言下』，第三點說明偏執不可取。 『是七種人下』，第四點正式說明中道不定。或者一個人具備七種，則始終都在說話。最初雖然作惡，後來逐漸修行，成為第二種、第三種以及第七種。或者七種人各佔一種，則應當分開來說。『若人心口下』，第二部分正式說明得失，又分為兩部分。首先單獨說明失去，其次雙重說明得失。首先又分為三部分。首先就闡提（斷善根的人）來說，其次就聖道來說，最後就佛性來說，確定都是不可取的。 『是故我于契經下』，第二點總結失去的意義，又分為四部分。首先提出兩種人能夠誹謗。『若信心下』，第二點提出信和慧互相沒有。『不信之人下』，第三點總結都是誹謗。『是故我說下』，第四點總結互相沒有。
【English Translation】 English version What is the seventh type of person? The answer, according to the explanation in the sutra, is: 'Why do Bodhisattvas practice the Six Paramitas (six perfections to reach the other shore)?' Paramita means to cross over to the other shore. Also, the Ten Bhumis (ten grounds) are the Ten Paramitas. Why are they not considered people who cross over to the other shore? Now, it is believed that this answer does not dispel the doubt and has a different meaning (omitted here). 'The seven beings do not cultivate body, etc.' The second part explains gains and losses, and is further divided into three parts. First, it summarizes the Middle Way of uncertainty again; second, it formally explains gains and losses; and finally, it summarizes the main points. The first part is further divided into four parts. Here, the first point explains the submerged people. It says that the seven types of people cannot cultivate body, precepts, mind, and wisdom. The four types of fruition people are precisely those who can cultivate. Why is it said that they cannot? The explanation says: 'Initially, they do not cultivate. Later, Buddhas and Bodhisattvas cultivate and then reach the other shore. Icchantikas (those who have severed their roots of goodness) cannot cultivate, so they cannot reach the other shore. Buddha-nature is also sometimes present and sometimes absent. Obtaining this is also sometimes present and sometimes absent. This is negating both sides (omitted here).' Now, it is believed that this explanation should not be made. The seven types of people initially do not cultivate. When they have not cultivated, they are not the seventh type of person. Only after cultivating are they called the seventh type of person. The sutra clearly says that the seven types of people cannot cultivate. Why say that initially they are not the seventh type of person? Now, it is explained that this is negating the universal with the particular. Therefore, the seven types of people cannot cultivate body, precepts, mind, and wisdom. Here, universal Nirvana (extinction) is taken as the river. The sutra is here, no need to doubt. 'Among the seven people, etc.,' the second point explains the people who transcend. 'If someone says, etc.,' the third point explains that clinging to one side is not advisable. 'The seven types of people, etc.,' the fourth point formally explains the Middle Way of uncertainty. Or one person possesses all seven, then they are always speaking. Although initially doing evil, later gradually cultivating, they become the second, third, and seventh types. Or each of the seven people occupies one type, then they should be spoken of separately. 'If a person's mind and mouth, etc.,' the second part formally explains gains and losses, and is further divided into two parts. First, it explains the loss alone; second, it explains gains and losses doubly. First, it is divided into three parts. First, it speaks of Icchantikas (those who have severed their roots of goodness); second, it speaks of the Holy Path; and finally, it speaks of Buddha-nature, determining that all are undesirable. 'Therefore, I, in the sutras, etc.,' the second point summarizes the meaning of loss, and is further divided into four parts. First, it proposes that two types of people can slander. 'If faith, etc.,' the second point proposes that faith and wisdom are mutually absent. 'Those who do not believe, etc.,' the third point concludes that all are slander. 'Therefore, I say, etc.,' the fourth point concludes that they are mutually absent.
。若有說言下。第二雙明得失又二。先就闡提成佛不成佛。次就眾生有佛性無佛性。各有三句。初三者前兩是謗。后一不謗。何故爾各據一邊取有取無。故兩句成謗。若以從容中道之解。故一句不謗。有人云。闡提不捨噁心即得成佛。是謗義。復言闡提只即此身不得成佛。于異身中乃得成佛。復是謗義。有人云。闡提改惡修善。善心相續不斷。即非謗義。佛性義亦爾。有人云。眾生有佛性。身中已有相好常樂具足。斷惑即得者。亦是謗義。若言眾生全無佛性亦名為謗。今時有說。當果佛性則墮此中。后之三句。初二是謗后一不謗如文。夫佛性者不名下。第三總結大宗又四。一明佛性之理。未得菩提下。二明約法因中說果。三引證明如來或因中說果果中說因。是名如來下。四結隨自意語。迦葉菩薩言下。第三明異同又三。初明佛性同虛空。次明異虛空。三破外道執虛空佛性。言同異者。肇云。為好同者說同。雖同而異。為好異者說異。雖異而同。前明佛性有同虛空不同虛空。此乃法王正典有同不同破外道。虛空者此乃破世性眼所見之虛空。初明同義。先問次答。答中有三。先明佛性同虛空非三世攝。次明同虛空非內非外。三明同虛空無掛閡。初文廣明三世相待。是無故不得有三世。三世既無。虛空即不為三世所攝。文云
【現代漢語翻譯】 現代漢語譯本： 如果有人這樣說，接下來第二部分將詳細闡明（對佛性的理解）的得與失，又分為兩點：首先討論一闡提（icchantika，斷善根者）能否成佛，其次討論眾生是否有佛性。每一點都有三種說法。最初的三種說法中，前兩種是誹謗，后一種不是誹謗。為什麼這樣說呢？因為前兩種說法都執著於一邊，要麼肯定要麼否定，所以構成誹謗。如果用從容中道的理解，那麼后一種說法就不是誹謗。有人說，一闡提不捨棄噁心就能成佛，這是誹謗。又有人說，一闡提只能在此身之後才能成佛，而不是在此身成佛，這也是誹謗。有人說，一闡提改惡從善，善心相續不斷，這就不是誹謗。佛性的意義也是如此。有人說，眾生有佛性，身中已經具備相好、常樂具足，只要斷除迷惑就能證得，這也是誹謗。如果說眾生完全沒有佛性，也叫做誹謗。現在有人說，當果佛性，就落入這種誹謗之中。後面的三種說法，前兩種是誹謗，后一種不是誹謗，就像經文所說的那樣。「夫佛性者不名下」，第三部分總結大綱，又分為四點：第一，闡明佛性的道理。「未得菩提下」，第二，說明從法的角度，在因中說果。「三引證明如來或因中說果果中說因。是名如來下」，第三，引用證明如來有時在因中說果，有時在果中說因。「四結隨自意語。迦葉菩薩言下」，第四，總結隨順自己的意願所說的話。「迦葉菩薩言下」，第三部分闡明異同，又分為三點：首先闡明佛性與虛空相同，其次闡明佛性與虛空不同，第三破斥外道執著虛空為佛性。「言同異者，肇云」，關於同與異，僧肇（僧肇）說：「為喜歡說同的人說同，雖然同卻有不同；為喜歡說不同的人說不同，雖然不同卻有相同。」前面闡明佛性有與虛空相同和與虛空不同。這才是法王的正典，有同有不同，以此來破斥外道。虛空，這裡指的是世俗之眼所見的虛空。首先闡明相同之處。先提問，然後回答。回答中又分為三點：首先闡明佛性與虛空相同，不被三世所包含；其次闡明佛性與虛空相同，非內非外；第三闡明佛性與虛空相同，沒有掛礙。最初的經文廣泛地闡明了三世的相對性，因為沒有三世，所以不能說有三世。既然沒有三世，虛空就不被三世所包含。經文說：
【English Translation】 English version: If someone speaks in this way, the second section will clarify the gains and losses (of understanding Buddha-nature) in detail, divided into two points: first, discussing whether an icchantika (one who has severed their roots of goodness) can attain Buddhahood, and second, discussing whether sentient beings have Buddha-nature. Each point has three statements. Among the initial three statements, the first two are slander, and the last one is not. Why is this so? Because the first two statements cling to one side, either affirming or denying, thus constituting slander. If understood with a composed, middle-way perspective, then the last statement is not slander. Someone says that an icchantika can attain Buddhahood without abandoning their evil mind, which is slander. Someone also says that an icchantika can only attain Buddhahood after this life, and not in this life, which is also slander. Someone says that an icchantika reforms their evil ways and cultivates goodness, with a continuous stream of good thoughts, which is not slander. The meaning of Buddha-nature is similar. Someone says that sentient beings have Buddha-nature, already possessing excellent marks, constant bliss, and complete virtues in their bodies, and can attain it simply by cutting off delusion, which is also slander. If it is said that sentient beings have no Buddha-nature at all, that is also called slander. Some people now say that the Buddha-nature of the fruition falls into this kind of slander. Of the latter three statements, the first two are slander, and the last one is not, as the sutra says. 'Fu fo xing zhe bu ming xia', the third section summarizes the outline, divided into four points: first, elucidating the principle of Buddha-nature. 'Wei de pu ti xia', second, explaining from the perspective of the Dharma, speaking of the result in the cause. 'San yin zheng ming ru lai huo yin zhong shuo guo guo zhong shuo yin. Shi ming ru lai xia', third, citing proof that the Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result. 'Si jie sui zi yi yu. Jia ye pu sa yan xia', fourth, concluding with words spoken according to one's own intention. 'Kasyapa Bodhisattva yan xia', the third section elucidates similarities and differences, divided into three points: first, elucidating that Buddha-nature is the same as space; second, elucidating that Buddha-nature is different from space; third, refuting the externalists' clinging to space as Buddha-nature. 'Yan tong yi zhe, Zhao yun', Regarding similarities and differences, Sengzhao (Sengzhao) said, 'For those who like to say the same, say the same, although the same is different; for those who like to say different, say different, although different is the same.' The preceding elucidates that Buddha-nature has similarities and differences with space. This is the true canon of the Dharma King, having both similarities and differences, using this to refute the externalists. Space, here refers to the space seen by the eyes of the world. First, elucidate the similarities. First ask, then answer. The answer is divided into three points: first, elucidating that Buddha-nature is the same as space and is not contained by the three times; second, elucidating that Buddha-nature is the same as space, neither internal nor external; third, elucidating that Buddha-nature is the same as space, without hindrance. The initial text extensively elucidates the relativity of the three times, because there are no three times, so it cannot be said that there are three times. Since there are no three times, space is not contained by the three times. The text says:
虛空無故非三世攝。其相如何。空只是無無即是常。佛性是有而復是常。故三世所不攝。虛空是無而常。亦非世攝。問若爾即應佛性是有不為世攝。何因云常非三世耶。解云。佛性不全有故不云有。又虛空無故非內外下。第二佛性同空非內非外。如世間中下。第三佛性同虛空無掛閡。不復細開。
大般涅槃經疏卷第三十 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第三十一
隋章安頂法師撰
唐天臺沙門湛然再治
迦葉品之四
迦葉白下。第二明異虛空義。又兩番問答。此初番問者。正言佛性涅槃虛空等並非三世。虛空非三世而名為無。涅槃非三世而名為常。同無三世何不同有。佛答為三。一章門。二解釋。三結酬。先唱章門如文。云何名下次釋三門皆有所以。涅槃等三為利益故相待而說。空無利益故無相待。但得是無不名為常。私謂言利益者。只為將護末代權機者。不宜聞于生死是涅槃。二乘是如來。瓦礫是佛性。忽有機緣不可不說。但依下答其言有歸。法華已說豈可固違。故經云世間相常住。世間之言豈過五陰國土等耶。況陰界入色大小兩乘不唯正報。一切世間下第三結酬。以虛空無待故所以名無。涅槃有待故名為常。問涅槃對非涅槃。虛
【現代漢語翻譯】 現代漢語譯本：虛空沒有原因，不受過去、現在、未來三世所包含。它的相狀是怎樣的呢？空只是沒有，沒有即是常。佛性是有，而且是常，所以不受三世所包含。虛空是無，而且是常，也不受世所包含。問：如果這樣，那麼佛性應該是有，不被世所包含，為什麼說常不是三世呢？解釋說：佛性不完全是有，所以不說有。又，虛空是無，所以不是內、外、下。第二，佛性如同虛空，非內非外，如同世間的中下。第三，佛性如同虛空，沒有掛礙，不再細緻地展開。
《大般涅槃經疏》卷第三十 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第三十一
隋朝章安頂法師撰
唐朝天臺沙門湛然再次整理
迦葉品之四
迦葉（Kasyapa，佛陀的弟子）稟告說：第二是闡明與虛空不同的意義。又有兩番問答。這是第一番問者，正是說佛性（Buddha-nature，成佛的可能性）、涅槃（Nirvana，解脫）和虛空（Space）等，都不是三世所包含的。虛空不是三世，而名為無。涅槃不是三世，而名為常。同樣不是三世，為什麼不同時是有呢？佛回答分為三部分：一、章節綱要；二、解釋；三、總結回答。先唱出章節綱要，如經文所說。『云何名下』是解釋三門都有原因。涅槃等三者，爲了利益的緣故，相互對待而說。虛空沒有利益，所以沒有相互對待。只是得到無，不名為常。我私下認為，說利益，只是爲了照顧末法時代的權巧方便之人，不適宜聽到生死就是涅槃，二乘（Two Vehicles，聲聞乘和緣覺乘）就是如來（Tathagata，佛的稱號），瓦礫就是佛性。忽然有機緣，不可不說。但依據下面的回答，其言論有所歸屬。《法華經》（Lotus Sutra）已經說了，怎麼可以固執違背呢？所以經中說『世間相常住』，世間之言，難道超過五陰（Five Skandhas，構成個體的五種要素）、國土等嗎？何況陰、界、入、色、大小兩乘，不只是正報。一切世間下，第三是總結回答。因為虛空沒有對待，所以名為無。涅槃有對待，所以名為常。問：涅槃對待非涅槃，虛
【English Translation】 English version: Emptiness (Śūnyatā) without cause is not encompassed by the three times (past, present, future). What is its characteristic? Emptiness is simply non-existence, and non-existence is permanence. Buddha-nature (Buddha-dhātu) is existence, and moreover is permanence, therefore it is not encompassed by the three times. Emptiness is non-existence and permanence, and is also not encompassed by the world. Question: If that is so, then Buddha-nature should be existence and not be encompassed by the world, why is it said that permanence is not the three times? Explanation: Buddha-nature is not entirely existence, therefore it is not said to be existence. Moreover, emptiness is non-existence, therefore it is not internal, external, or below. Second, Buddha-nature is like emptiness, neither internal nor external, like the middle and lower in the world. Third, Buddha-nature is like emptiness, without hindrance, and is no longer elaborated in detail.
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 30 Taishō Tripiṭaka, Volume 38, No. 1767, The Commentary on the Mahāparinirvāṇa-sūtra
The Commentary on the Mahāparinirvāṇa-sūtra, Scroll 31
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Re-edited by Śramaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter on Kāśyapa, Part 4
Kāśyapa (Kasyapa, Buddha's disciple) reports below: Second is clarifying the meaning that differs from emptiness. There are also two rounds of questions and answers. This is the first questioner, precisely saying that Buddha-nature (Buddha-nature, the potential for Buddhahood), Nirvana (Nirvana, liberation), and emptiness (Space) etc., are not encompassed by the three times. Emptiness is not the three times, and is named non-existence. Nirvana is not the three times, and is named permanence. Being similarly not the three times, why are they not simultaneously existence? The Buddha answers in three parts: one, chapter outline; two, explanation; three, concluding response. First, the chapter outline is chanted, as the text says. 'How is it named below' is explaining that the three doors all have reasons. Nirvana and the three, for the sake of benefit, are spoken of in relation to each other. Emptiness has no benefit, therefore there is no relation to each other. Simply obtaining non-existence is not named permanence. I privately think that saying benefit is only to take care of those with expedient faculties in the degenerate age, it is not appropriate to hear that birth and death is Nirvana, the Two Vehicles (Two Vehicles, Śrāvakayāna and Pratyekabuddhayāna) are the Tathagata (Tathagata, the title of the Buddha), and rubble is Buddha-nature. Suddenly there is an opportunity, it cannot be said. But according to the answer below, its words have a belonging. The Lotus Sutra (Lotus Sutra) has already said it, how can it be stubbornly violated? Therefore, the sutra says 'The characteristics of the world are permanent', do the words of the world exceed the Five Skandhas (Five Skandhas, the five aggregates that constitute an individual), lands, etc.? Moreover, the aggregates, realms, entrances, form, the Great and Small Vehicles, are not only the direct reward. Below, everything in the world is the third concluding response. Because emptiness has no relation, therefore it is named non-existence. Nirvana has relation, therefore it is named permanence. Question: Nirvana is related to non-Nirvana, emp
空亦對非虛空。何故非待。解云。欲互顯故。涅槃本絕而名為待。虛空本待而名為絕。涅槃相待故得是有明是妙有。虛空絕待故得是無明是妙無。此即不例。后番迦葉因佛上答即設並云。如來向云涅槃有對是故名有。虛空無對即是無者。四大無對亦應是無。四大無對而是有者。虛空無對亦應是有。此文不易。故一切世間無非四大對。猶名四大有者。一切世間凡所有物。皆是四大即皆是有。無非四大對於四大。雖復作並佛竟不答。但牒虛空以對涅槃。問何故不答亦有深意。迦葉本云。四大無對是故名有。虛空亦應無對是有。今明四大雖無外計非四大來對於四大。而四大中自有相對。如地水等各自相對。而虛空中更無有物自相對者。所以是無。此並虛出故佛不答。佛答有三。初牒問非之。何以故下二釋。明涅槃有十五句所以有。虛空無十五句故所以無。若有離於下。第三正答有五句。先明虛空若有應同四大有三世攝。如世人說下。第二明虛空若有應同心數。自有三句。虛空若同下。第三明若有待者是三世攝。若三世攝下。第四明應是四陰但同四陰。除色一事餘名四陰。四陰非見虛空亦然。陰三世攝空亦然耶。是故離四陰下。第五結非有。此意正明法。若是有可論相待。空既是無無何所待。複次諸外道言下。第三破外道計空
【現代漢語翻譯】 現代漢語譯本 空相對的不是非空。為什麼說不是相互依存的呢？解釋說：爲了相互彰顯的緣故。《涅槃經》的本體是斷絕對待而名為對待，虛空的本體是依賴對待而名為斷絕。涅槃因為相互對待的緣故，所以能夠是有，是明，是妙有。虛空因為斷絕對待的緣故，所以能夠是無明，是妙無。這不能類比。後來，迦葉因為佛陀之前的回答，就假設並說：『如來之前說涅槃有對待，所以名為有。虛空沒有對待，就是無。那麼四大沒有對待，也應該是無。四大沒有對待卻是有的，虛空沒有對待也應該是有。』這段文字不容易理解。所以，一切世間沒有不是四大相互對待的，仍然名為四大是有。一切世間所有事物，都是四大，也就是都是有。沒有不是四大對於四大的。即使這樣假設，佛陀最終也沒有回答，只是針對虛空來對待涅槃。 問：為什麼不回答呢？也有深意。迦葉原本說：『四大沒有對待，所以名為有。虛空也應該沒有對待，是有。』現在說明，四大雖然沒有外來的，不是四大來對待四大，但是四大中自有相對，如地、水等各自相對。而虛空中更沒有事物自身相對。所以是無。這種假設是虛假的，所以佛陀不回答。佛陀的回答有三部分。首先，針對提問否定它。『何以故』（為什麼）之後是第二部分解釋，說明涅槃有十五句所以是有，虛空沒有十五句所以是無。『若有離於』（如果離開）之後是第三部分正式回答，有五句。先說明虛空如果是有，應該和四大一樣被三世所攝。『如世人說』（如世人所說）之後，第二說明虛空如果是有，應該和心數一樣。自有三句。『虛空若同』（虛空如果相同）之後，第三說明如果有依賴對待，就是被三世所攝。『若三世攝』（如果被三世所攝）之後，第四說明應該屬於四陰，但和四陰相同。除去色這一件事，其餘名為四陰。四陰不是可見的，虛空也是這樣。陰被三世所攝，空也被三世所攝嗎？『是故離四陰』（所以離開四陰）之後，第五總結不是有。這個意思是正式說明法，如果是有的，可以討論相互對待。空既然是無，沒有什麼可以依賴對待的。 其次，諸外道說（複次諸外道言）之後，第三是駁斥外道計度空。
【English Translation】 English version 'Emptiness' is not the opposite of 'non-emptiness'. Why is it not interdependent? The explanation is: for the sake of mutual manifestation. 'Nirvana' (Nirvana) is fundamentally the cessation of dependence, and is named 'dependence'. 'Space' (虛空, Xūkong) is fundamentally dependent, and is named 'cessation'. Because 'Nirvana' is mutually dependent, it can be 'existence', 'brightness', and 'wonderful existence'. Because 'space' is the cessation of dependence, it can be 'ignorance' and 'wonderful non-existence'. This cannot be compared. Later, Kāśyapa (迦葉) , because of the Buddha's previous answer, hypothesized and said: 'The Tathagata (如來, Rúlái) previously said that 'Nirvana' has an opposite, therefore it is named 'existence'. 'Space' has no opposite, therefore it is 'non-existence'. Then the four great elements (四大, Sìdà) have no opposite, so they should also be 'non-existence'. The four great elements have no opposite, but are 'existence', so 'space' having no opposite should also be 'existence'. This passage is not easy to understand. Therefore, everything in the world is nothing but the mutual opposition of the four great elements, and is still named the four great elements as 'existence'. All things in the world are the four great elements, which is to say they are all 'existence'. There is nothing that is not the four great elements in relation to the four great elements. Even if this is hypothesized, the Buddha ultimately did not answer, but only addressed 'space' in relation to 'Nirvana'. Question: Why didn't he answer? There is also a deeper meaning. Kāśyapa originally said: 'The four great elements have no opposite, therefore they are named 'existence'. 'Space' should also have no opposite, and be 'existence'.' Now it is explained that although the four great elements have no external, it is not the four great elements relating to the four great elements, but within the four great elements there is inherent relativity, such as earth, water, etc., each relating to the other. But in 'space' there is nothing that relates to itself. Therefore it is 'non-existence'. This hypothesis is false, so the Buddha did not answer. The Buddha's answer has three parts. First, he denies the question. After 'Why?' is the second part of the explanation, explaining that 'Nirvana' has fifteen phrases, therefore it is 'existence', and 'space' does not have fifteen phrases, therefore it is 'non-existence'. After 'If there is separation' is the third part of the formal answer, with five phrases. First, it is explained that if 'space' is 'existence', it should be included in the three times (三世, Sānshì) like the four great elements. After 'As people say' is the second explanation that if 'space' is 'existence', it should be like mental phenomena. There are three phrases. After 'If space is the same' is the third explanation that if there is dependence, it is included in the three times. After 'If included in the three times' is the fourth explanation that it should belong to the four aggregates (四陰, Sìyīn), but be the same as the four aggregates. Except for the element of form (色, Sè), the rest are named the four aggregates. The four aggregates are not visible, and 'space' is also like that. Are the aggregates included in the three times, and is 'space' also included? After 'Therefore, separate from the four aggregates' is the fifth conclusion that it is not 'existence'. The meaning of this is to formally explain the Dharma (法, Fǎ). If it is 'existence', mutual dependence can be discussed. Since 'space' is 'non-existence', there is nothing to depend on. Secondly, after 'Furthermore, the heretics say' is the third refutation of the heretics' calculation of 'space'.
又二。初正破執。次結同異。就正破又二。先別破八執。次總舉五大例破。初別破八執。一破空是光明。二破空是住處。三破空是次第。四破空在三處。五破空是可作。六破空在無閡處。七雙破兩執。八重破空是住處。初破空是光明者。數家亦謂二十一色空屬明色。于中又二。先牒執。次破之。文云亦可說言虛空是常者。具足應云亦不可說是常。文中略故而無不字。虛空雖無不可說常。終是無常。但此外道不解空義云空是色。乃是空中容於光色。何得乃言空是色耶。言亦可者應言不可。語略故爾。復有人言下。第二破空是住處。亦先牒次破三結。光宅云。既言真諦有重數。亦言虛空有處所。如東西二室一滿一空。當知有處。亦同此破。復有說言下。第三破空是次第。言次第者。如簫管中及門向內。數人云。窗內見於外間之空。先於第一窗欞中見。復于第二第三中見。此是次第。亦先牒次破。若復說言下。第四破空在於三處。即有三計。亦二。先牒。次破彼計。一云空還在空處有中無空。二云空在有處無處無空。三云在有無處如濕爛物當爛。未爛即名有空。破執如文。如說虛空可作下。第五破空是作法。亦先牒執。次破之。今時數論等各計。穿地斫樹等悉皆得空。並是作空世間人說下。第六破無閡處。先牒執。次破彼執
【現代漢語翻譯】 現代漢語譯本 又，有第二種破斥。首先是直接破斥各種執著，其次是總結相同與不同之處。在直接破斥中，又分為兩部分：首先是分別破斥八種執著，其次是總舉五種大的例子來破斥。首先是分別破斥八種執著：一、破斥認為空是光明；二、破斥認為空是住處；三、破斥認為空是有次第的；四、破斥認為空存在於三個地方；五、破斥認為空是可以製造的；六、破斥認為空存在於無障礙的地方；七、雙重破斥兩種執著；八、再次破斥認為空是住處。 首先破斥認為空是光明：一些學派也認為二十一種色法和空都屬於明色。其中又分為兩部分：首先是列出他們的執著，其次是破斥它。經文中說『也可以說虛空是常』，完整地應該說『也不可說是常』。經文中省略了『不』字。虛空雖然沒有到不可說是常的地步，但終究是無常的。只是這些外道不理解空的含義，認為空是色法，是空中容納光色，怎麼能說空是色法呢？說『也可以』，應該說『不可以』，因為語句省略了。『復有人言下』，第二是破斥認為空是住處。也是先列出他們的執著，然後破斥並總結。光宅法師說，既然說真諦有重數，也說虛空有處所，就像東西兩個房間，一個滿一個空，應當知道虛空是有處所的。破斥的方法與此相同。 『復有說言下』，第三是破斥認為空是有次第的。所謂次第，就像簫管中和門向內。一些人說，從窗戶內看到外面的空間，先從第一個窗欞中看到，再從第二個第三個中看到，這就是次第。也是先列出他們的執著，然後破斥。『若復說言下』，第四是破斥認為空存在於三個地方。這裡有三種觀點，也分為兩部分：首先是列出他們的觀點，其次是破斥這些觀點。第一種觀點認為空只在空的地方有，在有的地方沒有空。第二種觀點認為空在有的地方有，在沒有的地方沒有空。第三種觀點認為空存在於有和沒有的地方，就像潮濕腐爛的東西，當它腐爛時就叫做有空，未腐爛時就叫做有。破斥這些執著就像經文所說。『如說虛空可作下』，第五是破斥認為空是可以製造的。也是先列出他們的執著，然後破斥它。現在一些數論者等認為，挖地、砍樹等都可以得到空，這些都是製造空。『世間人說下』，第六是破斥無障礙的地方。先列出他們的執著，然後破斥這些執著。
【English Translation】 English version Furthermore, there are two aspects to this: first, directly refuting attachments; second, summarizing similarities and differences. Within the direct refutation, there are again two parts: first, individually refuting eight attachments; second, generally citing five major examples for refutation. The first is individually refuting eight attachments: 1. Refuting the view that emptiness is light; 2. Refuting the view that emptiness is a dwelling place; 3. Refuting the view that emptiness has sequence; 4. Refuting the view that emptiness exists in three places; 5. Refuting the view that emptiness can be created; 6. Refuting the view that emptiness exists in unobstructed places; 7. Doubly refuting two attachments; 8. Again refuting the view that emptiness is a dwelling place. First, refuting the view that emptiness is light: Some schools also consider the twenty-one forms and emptiness to belong to luminous form. Within this, there are two parts: first, stating their attachment; second, refuting it. The text says, 'It can also be said that space (虛空, Xūkōng) is constant,' but it should fully say, 'It cannot be said to be constant.' The text omits the 'not' (不, bù). Although space is not to the point of being unspeakably constant, it is ultimately impermanent. It is just that these non-Buddhist schools do not understand the meaning of emptiness, thinking that emptiness is form, that it is space containing light and form. How can they say that emptiness is form? Saying 'it can also be' should be 'it cannot be,' because the statement is abbreviated. '復有人言下 (Fù yǒu rén yán xià),' the second is refuting the view that emptiness is a dwelling place. It also first states their attachment, then refutes and summarizes it. Master Guangzhai (光宅法師, Guāngzhái Fǎshī) said that since it is said that ultimate truth (真諦, Zhēndì) has multiple counts, it is also said that space has a location, like two rooms, east and west, one full and one empty. It should be known that space has a location. The method of refutation is the same as this. '復有說言下 (Fù yǒu shuō yán xià),' the third is refuting the view that emptiness has sequence. The so-called sequence is like in a flute or a door facing inward. Some people say that seeing the space outside from inside the window, first seeing it through the first window frame, then through the second and third, this is sequence. It also first states their attachment, then refutes it. '若復說言下 (Ruò fù shuō yán xià),' the fourth is refuting the view that emptiness exists in three places. Here there are three views, also divided into two parts: first, stating their views; second, refuting these views. The first view is that emptiness only exists where there is emptiness, and there is no emptiness where there is existence. The second view is that emptiness exists where there is existence, and there is no emptiness where there is non-existence. The third view is that emptiness exists in places of both existence and non-existence, like damp, rotten things; when it rots, it is called having emptiness; when it has not rotted, it is called having existence. Refuting these attachments is as the text says. '如說虛空可作下 (Rú shuō xūkōng kě zuò xià),' the fifth is refuting the view that emptiness can be created. It also first states their attachment, then refutes it. Now some Samkhya (數論, Shùlùn) followers, etc., think that digging the ground, cutting down trees, etc., can all obtain emptiness; these are all creating emptiness. '世間人說下 (Shìjiān rén shuō xià),' the sixth is refuting unobstructed places. First state their attachment, then refute these attachments.
。于中二。初具不具下先兩句定。次若具下難。只問無閡處為空者。此空為具足容十方空為。不具足容十方空耶。若具十方虛空者。當知十方無有虛空。若不併著者亦是此有彼無。若有人說下。第七雙破兩執。一執空與有並。二執虛空在於物中。先牒兩執。二俱不然下。正破先總倡不然。次何以故下。雙破兩執又二。前破空與有並。次破器中。初文又二。先作三章門。次次第解釋。三章門者。一異業合如飛鳥集樹。唯鳥來棲樹樹不來棲鳥。亦如物來合空空不來合物。二二業共合如兩羊相觸。空亦合物物亦合空。三已合共合如二雙指合者。物用與物已合。物只是體用是物家。動用此二事體用已合。空用與空已合。空即是空體用即是空。所容受用。此體用已合復更以物合空。如兩指先已合後更兩兩共合。若言異業下。次釋上三章。先釋第一文自有三。一無常難。二常難。三亦常無常難。今初先作無常難中。言一是物業即是動業。二虛空業即是空業。言空業合物空則無常。物既無常而空與其合。豈不無常。若物來合空物則不遍者。此既合彼應隨空亦遍。復應物隨空是常。百論中或心神等覺以覺等神破(云云)。然今在言小異而其還於此執。正言物既不遍云何合空。言則是無常者。空亦無常耶。若言虛空是常下。第二作常難又
【現代漢語翻譯】 現代漢語譯本： 在這些內容中，分為兩部分。第一部分，從『初具不具下先兩句定』開始，到『次若具下難』結束，確定了具備和不具備的概念。接下來，『只問無閡處為空者』提出疑問，這個『空』是指具備容納十方（四方、四維、上下）的虛空，還是指不具備容納十方的虛空？如果說是具備容納十方虛空，那麼應當知道十方實際上沒有虛空存在。如果說不是並列存在，那麼就是指這裡有而那裡沒有。 『若有人說下』開始，第七次用兩方面來破除兩種執著。第一種執著是認為空和有並存，第二種執著是認為虛空存在於物體之中。首先列出這兩種執著，然後『二俱不然下』，正面駁斥這兩種觀點，首先總的提出否定。接下來『何以故下』，又從兩方面來破除這兩種執著，先破除空和有並存的觀點，再破除虛空存在於物體之中的觀點。第一部分又分為兩部分，先提出三個章節的綱要，然後依次解釋。三個章節的綱要分別是：一、異業合，就像飛鳥聚集在樹上，只有鳥來棲息樹，樹不會去棲息鳥，也像物體來與空結合，空不會去與物體結合。二、二業共合，就像兩隻羊互相碰撞，空也與物體結合，物體也與空結合。三、已合共合，就像兩雙手指合在一起，物體的使用與物體已經結合，物體只是本體，使用是物體家的。動用這兩件事，本體和使用已經結合。空的使用與空已經結合，空就是空的本體，使用就是空，所容納的使用。這種本體和使用已經結合，又進一步用物體與空結合，就像兩根手指先已經合在一起，然後又兩兩互相結合。 『若言異業下』，接下來解釋上面的三個章節。先解釋第一部分，其中又分為三部分：一、無常的詰難；二、常的詰難；三、亦常亦無常的詰難。現在首先進行無常的詰難。說『一是物業即是動業』，一是物體的作用，也就是運動的作用。二是虛空的作用，也就是空的作用。說空的作用與物體結合，那麼空就是無常的。物體既然是無常的，而空與它結合，難道不是無常的嗎？如果物體來與空結合，物體就不應該是普遍存在的。既然這裡結合了，那麼它就應該隨著空也普遍存在。又應該物體隨著空是常的。《百論》中或者用心神等覺來用覺等神破除（此處省略）。然而現在在言語上稍有不同，但其本質還是執著於此。正確的說法是物體既然不是普遍存在的，怎麼能與空結合呢？說『則是無常者』，空也是無常的嗎？如果說虛空是常的下，第二部分進行常的詰難。
【English Translation】 English version: Within these contents, there are two parts. The first part, starting from '初具不具下先兩句定' (chū jù bù jù xià xiān liǎng jù dìng) and ending with '次若具下難' (cì ruò jù xià nán), establishes the concepts of possessing and not possessing. Next, '只問無閡處為空者' (zhǐ wèn wú hé chù wéi kōng zhě) raises the question: does this 'emptiness' (空, kōng) refer to the void that possesses the capacity to contain the ten directions (四方、四維、上下, sì fāng, sì wéi, shàng xià - four cardinal directions, four intermediate directions, above and below), or does it refer to the void that does not possess the capacity to contain the ten directions? If it is said to possess the void of the ten directions, then it should be known that the ten directions actually have no void existing. If it is said not to be juxtaposed, then it means that it exists here but not there. Starting from '若有人說下' (ruò yǒu rén shuō xià), the seventh time uses two aspects to refute two kinds of attachments. The first attachment is to believe that emptiness and existence coexist, and the second attachment is to believe that emptiness exists within objects. First, list these two attachments, and then '二俱不然下' (èr jù bù rán xià), directly refutes these two views, first generally proposing negation. Next, '何以故下' (hé yǐ gù xià), again refutes these two attachments from two aspects, first refuting the view that emptiness and existence coexist, and then refuting the view that emptiness exists within objects. The first part is further divided into two parts, first proposing an outline of three chapters, and then explaining them in order. The outlines of the three chapters are: 1. Heterogeneous actions combine, like birds gathering on a tree, only the birds come to perch on the tree, the tree does not go to perch on the birds, also like objects come to combine with emptiness, emptiness does not go to combine with objects. 2. Two actions combine together, like two sheep colliding with each other, emptiness also combines with objects, and objects also combine with emptiness. 3. Already combined combine together, like two pairs of fingers combining together, the use of objects is already combined with objects, the object is only the substance, and the use is the home of the object. Using these two things, the substance and use have already combined. The use of emptiness has already combined with emptiness, emptiness is the substance of emptiness, and use is emptiness, the use that is contained. This substance and use have already combined, and further combines objects with emptiness, like two fingers that have already combined together, and then combine with each other in pairs. Starting from '若言異業下' (ruò yán yì yè xià), next explain the above three chapters. First explain the first part, which is further divided into three parts: 1. The difficulty of impermanence; 2. The difficulty of permanence; 3. The difficulty of both permanence and impermanence. Now first carry out the difficulty of impermanence. Saying '一是物業即是動業' (yī shì wù yè jí shì dòng yè), one is the function of the object, that is, the function of movement. Two is the function of emptiness, that is, the function of void. Saying that the function of emptiness combines with objects, then emptiness is impermanent. Since objects are impermanent, and emptiness combines with them, isn't it impermanent? If objects come to combine with emptiness, objects should not be universally present. Since it is combined here, then it should also be universally present with emptiness. Also, objects should be permanent with emptiness. In the Śataśāstra (百論, Bǎi Lùn), or use mental consciousness and enlightenment to refute with enlightenment and consciousness (omitted here). However, now there is a slight difference in language, but its essence is still attached to this. The correct statement is that since objects are not universally present, how can they combine with emptiness? Saying '則是無常者' (zé shì wú cháng zhě), is emptiness also impermanent? If it is said that emptiness is permanent, the second part carries out the difficulty of permanence.
二。先牒執非之。次正難。難意並之令並無常。若言虛空亦常無常下。第三作常無常難。彼意或言。合物之空自是無常。不合物空恒自是常。云亦常無常者。今直難云無有是處。謂法相中無有一法半常半無常者。若共業合下。釋第二章門又二。此初牒執非之。何以故下正破。言若空與業合業亦應遍者。謂空體與用合用亦應遍。若空用遍則應遍與物合不得更有離物之空。不應說有合與不合。若言已合共合下。釋第三章門又二。此先牒章門非之。何以故下正破。其中有法譬合言先無後有者。謂空之與物先時不合后時方合。則是本無今有。應是無常。然此唯破后合不破前合。所以然者。前空體與空業用。物體與物業用。不有則已有則俱時。豈可得言先時無合後時方合。而淺識者謂空是體有。若來時方有空用。物亦如是體移動時方有動用。只此前合亦是本無今有。破則應云無常。只此先無今有。破者即具破於前后二合。正破后雙合。旁破前單合。若言虛空在物下。破其後執明空在物中又三。初牒執非之。次正難。后結句。此初牒執非之。何以故下正難又二。初作理責。次作並難。初又為三。此初正責。若言有器空在器中者。本無器時空在何處。若有住處下。第二難應有多空。未有器時已有一空。後有器時復有一空。寧非多空。
【現代漢語翻譯】 現代漢語譯本 二。首先駁斥其執念的錯誤。其次進行辯駁。辯駁的要點在於使其認識到一切事物都是無常的。如果他們說虛空既是常又是無常，那麼就進入了常與無常的第三重辯論。他們的意思是，與物體結合的虛空自然是無常的，不與物體結合的虛空則恒常是常。如果說虛空既是常又是無常，那麼現在直接反駁說這是不可能的。意思是說，在法相中，沒有一種法是半常半無常的。如果說共同的業力結合等等，這是解釋第二章的門徑，又分為兩部分。這是首先駁斥其執念的錯誤。為什麼呢？下面正式破斥。如果說虛空與業力結合，那麼業力也應該遍佈一切，意思是說，虛空的本體與作用結合，作用也應該遍佈一切。如果虛空的作用遍佈一切，那麼就應該遍佈與物體結合，不應該再有脫離物體的虛空。不應該說有結合與不結合。如果說已經結合，共同結合等等，這是解釋第三章的門徑，又分為兩部分。這是首先駁斥章門的錯誤。為什麼呢？下面正式破斥。其中有以法譬喻結合，說先沒有後有的情況。意思是說，虛空與物體先前不結合，後來才結合，那麼就是本來沒有現在才有，應該是無常的。然而，這裡只破斥了後來的結合，沒有破斥先前的結合。之所以這樣，是因為先前的虛空本體與虛空業用，物體與物業用，不是已經存在就是同時存在，怎麼能說先前沒有結合，後來才結合呢？而淺薄的認識者認為虛空是本體，移動時才有虛空的作用。物體也是如此，本體移動時才有動的作用。僅僅是先前的結合也是本來沒有現在才有，破斥就應該說它是無常的。僅僅是這種先前沒有現在才有的情況，破斥就包含了對前後兩種結合的破斥。正式破斥後來的雙重結合，順帶破斥先前的單一結合。如果說虛空在物體中等等，這是破斥他們後來的執念，闡明虛空在物體之中，又分為三部分。首先駁斥其執念的錯誤，其次正式辯駁，最後總結。這是首先駁斥其執念的錯誤。為什麼呢？下面正式辯駁，又分為兩部分。首先進行理論上的責難，其次進行並列的責難。首先又分為三部分。這是首先正式責難。如果說有容器，虛空在容器中，那麼在沒有容器的時候，虛空在哪裡呢？如果說有住處等等，這是第二重責難，應該有多個虛空。在沒有容器的時候，已經有一個虛空，後來有了容器，又有一個虛空，難道不是多個虛空嗎？
【English Translation】 English version 2. First, refute the adherence to what is wrong. Second, offer a proper rebuttal. The point of the rebuttal is to make them realize that all things are impermanent (anicca). If they say that space (ākāśa) is both permanent (nicca) and impermanent (anicca), then we enter the third level of debate regarding permanence and impermanence. Their meaning is that the space that is combined with objects is naturally impermanent, while the space that is not combined with objects is always permanent. If it is said that space is both permanent and impermanent, then now directly refute that this is impossible. The meaning is that in the characteristics of phenomena (dharma-lakṣaṇa), there is no phenomenon that is half permanent and half impermanent. If it is said that common karma (karma) combines, etc., this is explaining the gateway to the second chapter, which is further divided into two parts. This is first refuting the adherence to what is wrong. Why is that? The following formally refutes it. If it is said that space combines with karma, then karma should also pervade everything, meaning that the essence of space combines with its function, and the function should also pervade everything. If the function of space pervades everything, then it should pervade and combine with objects, and there should be no space that is separate from objects. It should not be said that there is combination and non-combination. If it is said that it has already combined, combined together, etc., this is explaining the gateway to the third chapter, which is further divided into two parts. This is first refuting the error of the chapter gateway. Why is that? The following formally refutes it. Among them, there is an analogy of dharma combining, saying that it was not there before but is there now. The meaning is that space and objects did not combine before, but only combined later, so it was originally not there but now exists, and should be impermanent. However, this only refutes the later combination and does not refute the earlier combination. The reason for this is that the earlier space essence and space function, object and object function, either already exist or exist simultaneously. How can it be said that there was no combination before and only combined later? But shallow-minded people think that space is the essence, and only when it moves does it have the function of space. Objects are also like this, only when the essence moves does it have the function of movement. Merely the previous combination is also originally not there but now exists, and refuting it should say that it is impermanent. Merely this situation of not existing before but existing now, the refutation includes the refutation of both the previous and subsequent combinations. Formally refuting the later double combination, incidentally refuting the previous single combination. If it is said that space is in objects, etc., this is refuting their later adherence, clarifying that space is within objects, which is further divided into three parts. First, refute the adherence to what is wrong, second, formally rebut, and finally summarize. This is first refuting the adherence to what is wrong. Why is that? The following formally rebuts, which is further divided into two parts. First, make a theoretical accusation, and second, make a parallel accusation. First, it is further divided into three parts. This is the first formal accusation. If it is said that there is a container, and space is in the container, then where is space when there is no container? If it is said that there is a dwelling place, etc., this is the second accusation, there should be multiple spaces. When there is no container, there is already one space, and later when there is a container, there is another space, isn't that multiple spaces?
如其多者下。第三結過。凡結三過。一不得言常。謂先是無器之空今是有器之空。寧得是常。二者不得言一。可解。三者不得言遍。有器時空非無器時空。空寧得遍。若使虛空離空有住下。第二並難。若謂無器時空離有器時空而有住處者。物亦離空而有住處。是故當知下。第三結句可見。若有說言指住下。第八重破空是住處。亦先牒次破。所言指住處者。若言即指一切住處為虛空住處。既有四方。方若異者空應四方隨空住處。有法若從因緣下。第二總結舉五大住例破可尋。虛空無故非是過去下。破外道執中次結同異。所言同者。涅槃虛空同無三世。所言異者涅槃是常虛空是無。又三。初明空非三世。次舉兔角亦非。是故我說下。三結同異。善男子我終不與下。明用中第三習解。除惑之用亦言無爭之用。何以除惑。已得中道觀故能去之。若無此觀何由能斷。大分為二。先明如來習解已滿故不與世爭。二明諸菩薩等觀解除惑。前文又三。一觀解。二論義。三結成不爭之用。此即初文。世間智人體中道理雙說有無。佛亦如是不違彼說。復是由佛得中道故故與物和。所以不爭。豈非中道觀解之用。世間愚人所述乖理不當法相。言有言無違于佛旨如與佛爭。況世間人。迦葉菩薩言下。第二論義有四番問答。此初番先問次答。答中
有三。初唱十法。次列十法。三結不爭。倡結二文之中皆有沾字。須作點音。次第二番問答論世智所說有無。問可見。答中定於法體又二。先明有。次明無。次第三番問中二。先正作相違之問。次結佛有顛倒。答中明不相違各有所據。眾生之色從煩惱生故色是無。佛色不然故得是有。次第四問答明色常無常相。問含二意。一問云何色陰從煩惱生而是無常。二問云何色不從煩惱生而得是常。答中具明二義。今問中略故但舉色從煩惱生是無常一邊。佛答有三。一明觀與不觀為常無常之本。二正明常無常果。三結所屬之人。初文又二。初總明觀與不觀。次單明觀者。亦可云先略后廣。廣中唯明一義。前文又四。此即一明生三漏是所觀境。智者應當下二出能觀人。如人將盲下三出不能觀者。有四種人下。第四雙舉二人。前二如文。第三文中不觀之人。人譬三漏。盲譬眾生。棘譬惡道。欲明三漏牽諸眾生令墮三惡。縱出惡道法身破壞。法身破壞故三身盡壞。四雙結兩人中有四句。前二即是觀不觀者。后二即是任業之人。若人能觀下。第二單出能觀人又二。先單出人。次廣明其人又二。初總后別。總中又二。此初正明觀漏。有六句。復作是念下。二明其自能勤修。亦有五句。是故我于下。第二別明觀漏亦二。初正明觀漏。次明能自
【現代漢語翻譯】 有三種（科判）。第一是『唱十法』，第二是『列十法』，第三是『結不爭』。在『倡』和『結』兩段文字中都有『沾』字，需要用點音讀出。接下來第二番問答討論世俗智慧所說的『有』和『無』。問中問『可見』，答中確定於法體，又分為兩部分：首先闡明『有』，然後闡明『無』。接下來第三番問答中，問中有兩點：首先正式提出看似矛盾的問題，然後總結佛有顛倒。答中說明並不矛盾，各有依據。眾生的色（Rūpa, 物質現象）從煩惱（Klesha）而生，所以色是『無』；佛的色不是這樣，所以是『有』。接下來第四個問答闡明色是常還是無常。問中包含兩層意思：一是問為什麼色陰（Rūpaskandha, 色蘊）從煩惱而生卻是無常的；二是問為什麼色不從煩惱而生卻是常的。答中完整地闡明了兩種含義。現在問中省略了，所以只舉出色從煩惱而生是無常的一方面。佛的回答有三點：一是闡明觀與不觀是常與無常的根本；二是正式闡明常與無常的果報；三是總結屬於哪種人。第一部分又分為兩點：首先總的闡明觀與不觀，然後單獨闡明觀者。也可以說是先略后廣。廣中只闡明一種含義。前面的文字分為四個部分，這裡是第一部分，闡明三漏（Trividha-āsrava, 三種煩惱）是所觀的境界。『智者應當』以下是第二部分，指出能觀的人。『如人將盲』以下是第三部分，指出不能觀的人。『有四種人』以下是第四部分，同時舉出兩種人。前兩種情況如文中所述。第三部分中，不觀的人，人比喻三漏，盲人比喻眾生，荊棘比喻惡道（Durgati）。想要說明三漏牽引眾生墮入三惡道，即使脫離惡道，法身（Dharmakāya）也會被破壞。法身被破壞，所以三身（Trikāya）全部被破壞。第四部分總結兩種人，有四句話。前兩句是觀與不觀的人，后兩句是任由業力擺佈的人。『若人能觀』以下是第二部分，單獨指出能觀的人，又分為兩點：首先單獨指出人，然後廣泛地闡明這個人，又分為兩點：先總說，后別說。總說中又分為兩點：這裡首先正式闡明觀漏，有六句話。『復作是念』以下，闡明他自己能夠勤奮修行，也有五句話。『是故我于』以下，第二部分分別闡明觀漏，也分為兩點：首先正式闡明觀漏，然後闡明能夠自己。
【English Translation】 There are three (classifications). The first is 'Chanting the Ten Dharmas', the second is 'Listing the Ten Dharmas', and the third is 'Concluding Non-Contention'. In both the 'Initiation' and 'Conclusion' sections, the character 'Zhan' appears, which should be pronounced with a dot tone. Next, the second round of questions and answers discusses the 'existence' and 'non-existence' spoken of by worldly wisdom. The question asks about 'visibility', and the answer is determined by the Dharma body, which is divided into two parts: first, clarifying 'existence', and then clarifying 'non-existence'. Next, in the third round of questions and answers, there are two points in the question: first, formally raising seemingly contradictory questions, and then concluding that the Buddha has inversions. The answer explains that there is no contradiction, and each has its own basis. The Rūpa (material phenomena) of sentient beings arises from Klesha (afflictions), so Rūpa is 'non-existent'; the Buddha's Rūpa is not like this, so it is 'existent'. Next, the fourth question and answer clarifies whether Rūpa is permanent or impermanent. The question contains two meanings: one is to ask why the Rūpaskandha (aggregate of form) arises from Klesha but is impermanent; the other is to ask why Rūpa does not arise from Klesha but is permanent. The answer fully clarifies the two meanings. Now the question is omitted, so only the aspect of Rūpa arising from Klesha being impermanent is mentioned. The Buddha's answer has three points: one is to clarify that observation and non-observation are the root of permanence and impermanence; the second is to formally clarify the consequences of permanence and impermanence; and the third is to summarize which type of person it belongs to. The first part is divided into two points: first, generally clarifying observation and non-observation, and then separately clarifying the observer. It can also be said that it is first brief and then broad. Only one meaning is clarified in the broad. The previous text is divided into four parts, this is the first part, clarifying that the Trividha-āsrava (three outflows) are the objects to be observed. 'The wise should' below is the second part, pointing out the person who can observe. 'Like a blind person' below is the third part, pointing out the person who cannot observe. 'There are four types of people' below is the fourth part, simultaneously mentioning two types of people. The first two situations are as described in the text. In the third part, the person who does not observe, the person is a metaphor for the three outflows, the blind person is a metaphor for sentient beings, and the thorns are a metaphor for Durgati (evil realms). It is intended to explain that the three outflows lead sentient beings to fall into the three evil realms, and even if they escape the evil realms, the Dharmakāya (Dharma body) will be destroyed. The Dharmakāya is destroyed, so all three Trikāya (bodies) are destroyed. The fourth part summarizes the two types of people, with four sentences. The first two sentences are the people who observe and do not observe, and the last two sentences are the people who are left to the mercy of karma. 'If a person can observe' below is the second part, separately pointing out the person who can observe, which is divided into two points: first, separately pointing out the person, and then broadly clarifying this person, which is divided into two points: first general, then specific. The general statement is divided into two points: here, first formally clarifying the observation of outflows, there are six sentences. 'Again, thinking thus' below, clarifying that he himself can diligently practice, there are also five sentences. 'Therefore, I' below, the second part separately clarifies the observation of outflows, which is also divided into two points: first formally clarifying the observation of outflows, and then clarifying the ability to self.
勤修。前文有三。此初先觀因有法譬合。有智之人下。次觀果報。觀果報已下。三觀于輕重。智者若知下。二明自能勤修。亦有法譬合。有人能知煩惱下。二正明常無常果又二。先明不從煩惱生則得常果。次明從煩惱生得無常果。知煩惱煩惱因下。三結所屬人又二。先結得常果者即是如來。次明得無常果者是凡夫。世間智者下。第三還結成不爭之用。迦葉白佛下。第二明菩薩除惑。即是諸菩薩等習此觀解離諸結漏。若無中道力用云何能令惑使俱盡。又四。一觀漏體。二觀漏因。三觀漏果。四結觀智。初觀漏體有三番問答。此初文先問三漏之體。佛答中三漏為三。初明欲漏又三。一出體。二引證。三結名初出體。內惡覺觀即內心。因於外緣即是外境。是故我昔下第二引證。此偈出出耀經。佛將阿難共行。見一女人將兒汲水。見一男子遂生染心瞻目不已。因系兒頸內兒井中。乃說偈自責云。欲欲我知汝根本。意以思想生。我不思想汝。則汝不得生。說者或小不同。但明三漏兩處不同。前德王品以欲界一切煩惱除無明是欲漏。上二界煩惱除無明是有漏。總三界無明是無明漏。今文所明以欲界中愛為欲漏。上二界愛為有漏。無明與我見合為無明漏。是故一切下。第三結名。次明有漏中亦三。初出漏體。次簡異欲漏。三結名。次
明無明漏中又二。初出體。次明能生諸漏。此初一行余出體。從無明即一切下。第二明能生諸漏。文有三。倡釋結。迦葉言如來下。第二番問答。先問何以異說。如是二法下佛答有三。初倡兩章門。一互因果。二互增長。不善思惟下。第二釋章門。先釋互為因果。其能生長下釋增長。如子生牙下第三譬結。迦葉白佛下。第三番問答。問意言佛前說第三漏云是無明。今復云何從無明生。佛言如我所說下。佛答又三。先倡有兩無明。若說無明下。第二釋兩無明又二。先明無明漏是內無明。次解從生是外漏內心不了。是一無明而外復生煩惱是外無明。若說無明漏下。第三結兩果。言無明漏名無始終者。謂得無始無終果。十二因緣無明最初。而能生於行識等果。如是因緣三世輪轉名無始終。若得中觀能焦因緣成有始終。翻彼生死歸涅槃終。從無明生陰入等者。謂從無明生於諸漏亦招陰果。迦葉白佛下。第二觀漏因有兩番問答。此即初問。智者當觀下。佛答有四。此初明外因。何緣轉下作中下。第二明內因。菩薩作是觀時下。第三明為觀得道。是故我于下。第四引證。迦葉言眾生一身下。次番問答。初問。次如一器中下佛答。先譬次合。初譬中言如一器者譬一神明。有種種子者譬成就諸惑。得雨各生者。謂得取相各自相生。若取
【現代漢語翻譯】 現代漢語譯本 明無明漏中又二：首先闡述其本體，其次說明其如何產生各種煩惱。以下第一行是闡述本體，從『無明即一切』開始是第二部分，說明其如何產生各種煩惱。這一部分分為三段：首先提出並解釋『結』（Klesha，煩惱）。 迦葉（Kāśyapa，佛陀的弟子名）說：『如來（Tathāgata，佛陀的稱號）…』以下是第二輪問答。首先提問為何有不同的說法。『如是二法…』以下佛陀回答有三點：首先提出兩個要點：一是互為因果，二是互為增長。『不善思惟…』以下是解釋這兩個要點。首先解釋互為因果，『其能生長…』以下解釋互為增長。『如子生牙…』以下用比喻來總結。 迦葉（Kāśyapa）對佛說：…以下是第三輪問答。提問的意思是，佛陀之前說第三漏是無明（Avidyā，無知），現在又說從無明（Avidyā）產生，這是為什麼？佛陀回答說：『如我所說…』以下佛陀回答分為三點：首先提出有兩種無明（Avidyā）。『若說無明…』以下是解釋這兩種無明（Avidyā），分為兩部分：首先說明無明漏是內在的無明（Avidyā），其次解釋從無明（Avidyā）產生是外在的煩惱，內心不明白，這是一種無明（Avidyā），而外在又產生煩惱，這是外在的無明（Avidyā）。『若說無明漏…』以下總結這兩種結果，說無明漏被稱為無始無終，指的是得到無始無終的結果。十二因緣（Dvādaśāṅga-pratītyasamutpāda）中無明（Avidyā）是最開始的，並且能夠產生行、識等結果。這樣的因緣在三世中輪迴，被稱為無始無終。如果得到中觀（Madhyamaka，中道觀），能夠燒焦因緣，成為有始有終，從而顛覆生死，歸於涅槃（Nirvāṇa，寂滅）。『從無明生陰入等者』，指的是從無明（Avidyā）產生各種煩惱，也招致五陰（Skandha）的結果。 迦葉（Kāśyapa）對佛說：…以下是第二部分，觀察煩惱的起因，有兩輪問答。這是第一次提問。『智者當觀…』以下是佛陀的回答，分為四點：首先說明外在的起因。『何緣轉…』以下是中間的部分。以下是第二點，說明內在的起因。『菩薩作是觀時…』以下是第三點，說明通過觀察可以得道。『是故我于…』以下是第四點，引用證據。迦葉（Kāśyapa）說：『眾生一身…』以下是下一輪問答，首先是提問，其次是『如一器中…』以下是佛陀的回答，先是比喻，然後是總結。比喻中說，『如一器者』比喻一個神明，『有種種子者』比喻成就各種迷惑，『得雨各生者』，指的是得到取相，各自相生。如果取相... English version There are two aspects to ignorance and outflows: first, elucidating its essence; second, explaining how it generates various defilements. The following first line elucidates the essence, and from 'ignorance is everything' begins the second part, explaining how it generates various defilements. This part is divided into three sections: first, introducing and explaining 'Klesha' (afflictions). Kāśyapa (name of a disciple of the Buddha) said: 'Tathāgata (title of the Buddha)...' The following is the second round of questions and answers. First, asking why there are different statements. 'These two dharmas...' The following are three points in the Buddha's response: first, presenting two key points: one is mutual cause and effect, and the other is mutual growth. 'Unwholesome thinking...' The following explains these two key points. First, explaining mutual cause and effect, 'That which can grow...' The following explains mutual growth. 'Like a sprout growing from a seed...' The following uses a metaphor to summarize. Kāśyapa said to the Buddha: ... The following is the third round of questions and answers. The meaning of the question is that the Buddha previously said that the third outflow is ignorance (Avidyā), but now says that it arises from ignorance (Avidyā). Why is this? The Buddha replied: 'As I said...' The following is the Buddha's response, divided into three points: first, presenting that there are two types of ignorance (Avidyā). 'If it is said that ignorance...' The following explains these two types of ignorance (Avidyā), divided into two parts: first, explaining that the outflow of ignorance is internal ignorance (Avidyā); second, explaining that arising from ignorance (Avidyā) is external affliction, the mind not understanding, which is one type of ignorance (Avidyā), and external afflictions arising again, which is external ignorance (Avidyā). 'If it is said that the outflow of ignorance...' The following summarizes these two results, saying that the outflow of ignorance is called without beginning or end, referring to obtaining a result without beginning or end. In the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda), ignorance (Avidyā) is the very beginning and can generate results such as action, consciousness, etc. Such causes and conditions revolve in the three times, called without beginning or end. If one obtains the Middle Way (Madhyamaka), one can burn the causes and conditions, becoming with beginning and end, thereby reversing birth and death and returning to Nirvāṇa (extinction). 'Those who arise from ignorance enter into the aggregates, etc.' refers to arising from ignorance (Avidyā), generating various outflows, and also inviting the results of the five aggregates (Skandha). Kāśyapa said to the Buddha: ... The following is the second part, observing the cause of outflows, with two rounds of questions and answers. This is the first question. 'The wise should observe...' The following is the Buddha's response, divided into four points: first, explaining the external cause. 'Why does it turn...' The following is the middle part. The following is the second point, explaining the internal cause. 'When a Bodhisattva makes this observation...' The following is the third point, explaining that one can attain the Way through observation. 'Therefore, I...' The following is the fourth point, citing evidence. Kāśyapa said: 'A sentient being's body...' The following is the next round of questions and answers, first the question, then 'Like in a vessel...' The following is the Buddha's response, first a metaphor, then a summary. In the metaphor, 'Like a vessel' is a metaphor for a spirit, 'Those who have seeds sown' is a metaphor for achieving various delusions, 'Those who get rain and grow' refers to obtaining characteristics and arising from each other. If one takes characteristics...
【English Translation】 English version There are two aspects to ignorance and outflows: first, elucidating its essence; second, explaining how it generates various defilements. The following first line elucidates the essence, and from 'ignorance is everything' begins the second part, explaining how it generates various defilements. This part is divided into three sections: first, introducing and explaining 'Klesha' (afflictions). Kāśyapa (name of a disciple of the Buddha) said: 'Tathāgata (title of the Buddha)...' The following is the second round of questions and answers. First, asking why there are different statements. 'These two dharmas...' The following are three points in the Buddha's response: first, presenting two key points: one is mutual cause and effect, and the other is mutual growth. 'Unwholesome thinking...' The following explains these two key points. First, explaining mutual cause and effect, 'That which can grow...' The following explains mutual growth. 'Like a sprout growing from a seed...' The following uses a metaphor to summarize. Kāśyapa said to the Buddha: ... The following is the third round of questions and answers. The meaning of the question is that the Buddha previously said that the third outflow is ignorance (Avidyā), but now says that it arises from ignorance (Avidyā). Why is this? The Buddha replied: 'As I said...' The following is the Buddha's response, divided into three points: first, presenting that there are two types of ignorance (Avidyā). 'If it is said that ignorance...' The following explains these two types of ignorance (Avidyā), divided into two parts: first, explaining that the outflow of ignorance is internal ignorance (Avidyā); second, explaining that arising from ignorance (Avidyā) is external affliction, the mind not understanding, which is one type of ignorance (Avidyā), and external afflictions arising again, which is external ignorance (Avidyā). 'If it is said that the outflow of ignorance...' The following summarizes these two results, saying that the outflow of ignorance is called without beginning or end, referring to obtaining a result without beginning or end. In the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda), ignorance (Avidyā) is the very beginning and can generate results such as action, consciousness, etc. Such causes and conditions revolve in the three times, called without beginning or end. If one obtains the Middle Way (Madhyamaka), one can burn the causes and conditions, becoming with beginning and end, thereby reversing birth and death and returning to Nirvāṇa (extinction). 'Those who arise from ignorance enter into the aggregates, etc.' refers to arising from ignorance (Avidyā), generating various outflows, and also inviting the results of the five aggregates (Skandha). Kāśyapa said to the Buddha: ... The following is the second part, observing the cause of outflows, with two rounds of questions and answers. This is the first question. 'The wise should observe...' The following is the Buddha's response, divided into four points: first, explaining the external cause. 'Why does it turn...' The following is the middle part. The following is the second point, explaining the internal cause. 'When a Bodhisattva makes this observation...' The following is the third point, explaining that one can attain the Way through observation. 'Therefore, I...' The following is the fourth point, citing evidence. Kāśyapa said: 'A sentient being's body...' The following is the next round of questions and answers, first the question, then 'Like in a vessel...' The following is the Buddha's response, first a metaphor, then a summary. In the metaphor, 'Like a vessel' is a metaphor for a spirit, 'Those who have seeds sown' is a metaphor for achieving various delusions, 'Those who get rain and grow' refers to obtaining characteristics and arising from each other. If one takes characteristics...
好相生貪。取惡相生瞋。次合譬云。愛因緣故生煩惱者。還復取相名之為愛。或復說愛未必明取相。迦葉言下。第三觀漏果亦兩問答。此初問答中又二。先明報果。次明習果。就報果中有三種苦及三無常者二解。一云。三苦即苦苦行苦壞苦。三無常者一生滅二流動三大期。二云。此謂三界為三苦。三無常者即是三界皆無常也。迦葉言佛有無漏下。第二番簡無漏果報。問中有二。初略次廣初略問又三。一倡有無漏果。二明智者斷果。三問斷無漏果不。諸得道人下。第二廣問亦三。此初倡有無漏之果。如其智者下。第二明云何言斷。如其斷者下。第三問云何言有。問意云。有有漏果復有無漏果。聖人若當斷無漏果者。云何能得聖人果報。然佛答有二意。一云當體為言。即無漏無有果報。今言有者是因中說果。佛答有三。初舉因果互說。次明無漏無果。三明無煩惱果。前文三句。初倡如來有兩種說。如世間人下。第二明世人之說。我亦如是下。第三齣如來之說。言身從心至梵天邊者。是因中說果。謂色界為身初禪之定為心。定是意業所以名心。所以常謂色界為心。生身是為定心。心實非身。但能得身故名為身。即是因中說果果中說因。可見。一切聖人下。第二明無漏無果。果謂三界中但以漏業得報。故云無無漏果。下句復云
【現代漢語翻譯】 現代漢語譯本 貪愛美好的事物會產生貪婪。執取醜惡的事物會產生嗔恨。接下來用比喻來說明。因為愛的因緣而產生煩惱，還是因為執取外相，這就被稱作愛。或者說，愛未必一定明顯地執取外相。迦葉（Kasyapa）當即領悟。第三重觀察煩惱的果報，也有兩重問答。這裡是第一重問答，其中又分為兩部分：先說明報應的果報，再說明習性的果報。就報應的果報來說，有三種苦和三種無常，有兩種解釋。一種說法是，三種苦就是苦苦、行苦、壞苦。三種無常就是一生滅、二流動、三大期。另一種說法是，這裡所說的三界就是三種苦，三種無常就是指三界都是無常的。迦葉問：『佛說有無漏的果報』。第二重是簡別無漏的果報。問中有兩部分：先是簡略地問，然後是詳細地問。先是簡略地問，其中又有三點：一是提出有無漏的果報，二是說明智者斷除果報，三是問是否斷除無漏的果報。『諸得道人』以下是第二重詳細地問，也有三點。這裡首先提出有無漏的果報。『如其智者』以下，第二點是說明如何說是斷除。『如其斷者』以下，第三點是問如何說是存在。問題的意思是說，既有有漏的果報，又有無漏的果報，聖人如果斷除了無漏的果報，又怎麼能得到聖人的果報呢？然而佛的回答有兩種意思：一種說法是就本體而言，無漏是沒有果報的。現在說有，是從因中說果。佛的回答有三點：一是舉出因果互相說明，二是說明無漏沒有果報，三是說明沒有煩惱的果報。前文有三句，首先提出如來有兩種說法。『如世間人』以下，第二點是說明世人的說法。『我亦如是』以下，第三點是提出如來的說法。說到身體從心到梵天邊，是從因中說果。所謂為身體，初禪的禪定為心。禪定是意業，所以稱作心。所以常常說為心。產生身體就是因為禪定之心。心實際上不是身體，但能得到身體，所以稱作身體，這就是因中說果，果中說因。可見，『一切聖人』以下，第二點是說明無漏沒有果報。果報是指三界中只能以有漏的業得到報應，所以說沒有無漏的果報。下句又說
【English Translation】 English version Craving for pleasant things gives rise to greed. Grasping at unpleasant things gives rise to hatred. Next, an analogy is used: Because of the conditions of love, afflictions arise, and again, grasping at appearances is called love. Or it can be said that love does not necessarily involve obvious grasping at appearances. Kasyapa immediately understood. The third contemplation of the results of outflows also involves two sets of questions and answers. This is the first set, which is divided into two parts: first, explaining the results of retribution, and then explaining the results of habit. Regarding the results of retribution, there are two interpretations of the three sufferings and three impermanences. One explanation is that the three sufferings are suffering of suffering (苦苦), suffering of change (行苦), and suffering of cessation (壞苦). The three impermanences are: first, arising and ceasing (生滅); second, flowing (流動); and third, having a limited lifespan (大期). Another explanation is that the three realms are the three sufferings, and the three impermanences refer to the fact that all three realms are impermanent. Kasyapa asked: 'The Buddha said there are results of non-outflows.' The second part is distinguishing the results of non-outflows. There are two parts to the question: first, a brief question, and then a detailed question. The brief question has three points: first, proposing that there are results of non-outflows; second, explaining that the wise cut off the results; and third, asking whether the results of non-outflows are cut off. 'Those who have attained the Way' below is the second detailed question, which also has three points. Here, it first proposes that there are results of non-outflows. 'As for the wise' below, the second point is explaining how it is said to be cut off. 'As for those who cut off' below, the third point is asking how it is said to exist. The meaning of the question is that there are both results of outflows and results of non-outflows. If the sages cut off the results of non-outflows, how can they attain the results of sagehood? However, the Buddha's answer has two meanings: one explanation is that in terms of the essence, non-outflows have no results. Now, saying that there are results is speaking of the results from the cause. The Buddha's answer has three points: first, citing cause and effect to explain each other; second, explaining that non-outflows have no results; and third, explaining that there are no results of afflictions. The preceding text has three sentences, first proposing that the Tathagata has two kinds of explanations. 'As worldly people' below, the second point is explaining the worldly people's explanation. 'I am also like this' below, the third point is presenting the Tathagata's explanation. Speaking of the body from the mind to the edge of the Brahma realm is speaking of the results from the cause. What is called ** (missing text, likely refers to a specific aspect of the body or mind) is the body, and the dhyana (禪定) of the first dhyana (初禪) is the mind. Dhyana is mental karma, so it is called mind. Therefore, it is often said that ** is the mind. Producing the body is because of the mind of dhyana. The mind is not actually the body, but it can attain the body, so it is called the body. This is speaking of the results from the cause, and the cause from the results. It can be seen that 'all sages' below, the second point is explaining that non-outflows have no results. Results refer to the fact that in the three realms, one can only attain retribution through the karma of outflows, so it is said that there are no results of non-outflows. The following sentence says
無漏果者。此是因中說果。因此無漏能得佛果。因實非果。能得果故名因為果。有智之人下。第三明無煩惱果又二。初明斷惑。次智者下明修道。聖道者下第四結觀智。
迦葉品之五
起卷是第三單明生善兩番問答。初為三。一緣起。二正問。三結問。緣起中法譬合(云云)。若從是義下二正問。用煩惱為眾生眾生復是煩惱。煩惱為眾生即是因苦而無善。眾生復是煩惱即是果苦不善。若爾俱不善云何而得生於善法。何得復有妙藥王耶。若言下三結問。佛答為三。初嘆問。次合前譬。三結能修之人即佛性力。初嘆如文。雪山下次合前譬。然前妙藥譬于佛性。今云藥王即凈梵行。在言少異。若有眾生下三結如文迦葉白佛下第二問答。正出所生之行此更問前意。何等眾生有清凈梵行。佛答為二。初總答所問。次別答。初總中先譬次合。佛答意者。眾生亦不盡具有此梵行。如世果子其已是果。但此果不必並生於子。鳥食火燒水爛則不能生。不被三事即能生子。眾生亦爾。不能修者是煩惱果。而於果上覆生惑因。若修善者即但有惑果無有惑因。即此眾生身中有清凈梵行。眾生觀受下第二別答明修觀解。文為五。一觀受。二觀想。三觀欲。四觀業。五觀十二因緣。此之五觀但成兩科。前四觀五陰。后一觀因緣。觀五陰
【現代漢語翻譯】 現代漢語譯本： 『無漏果』（Anāsrava-phala，指沒有煩惱的果報）是指在因地（hetu，產生結果的原因）上談論果地（phala，結果）。因為『無漏』（Anāsrava，沒有煩惱）能夠獲得佛果（Buddha-phala，成佛的果報），但實際上，『因』（hetu）並非『果』（phala），只是因為它能夠產生『果』（phala），所以被稱為『因為果』。『有智之人下』，第三部分闡明沒有煩惱的果報，又分為兩部分。首先闡明斷除迷惑，其次『智者下』闡明修習聖道。『聖道者下』，第四部分總結觀智（Vipassanā-ñāna，內觀智慧）。
迦葉品第五
本捲開始是第三部分，單獨闡明生起善法，包含兩番問答。第一番問答分為三部分：一、緣起（nidāna，事物產生的條件）；二、正式提問；三、總結提問。緣起中包含法說、譬喻和合說（云云）。『若從是義下』，第二部分正式提問。用煩惱作為眾生，眾生又是煩惱。煩惱作為眾生，就是因為苦而沒有善；眾生又是煩惱，就是果報是苦而不善。如果這樣，兩者都不善，如何能夠產生善法？又如何會有妙藥王（Bhaiṣajya-rāja，藥王菩薩）呢？『若言下』，第三部分總結提問。佛陀的回答分為三部分：首先讚歎提問，其次結合前面的譬喻，第三總結能夠修行的人就是佛性（Buddha-dhātu，如來藏）。首先讚歎如經文所示。『雪山下次』結合前面的譬喻。然而，前面用妙藥比喻佛性（Buddha-dhātu），現在說藥王（Bhaiṣajya-rāja）就是清凈梵行（brahmacarya，清凈的行為），只是用詞略有不同。『若有眾生下』，第三部分總結如經文所示。『迦葉白佛下』，第二番問答，正式提出所產生的行為，這是更進一步詢問前面的意思。什麼樣的眾生具有清凈梵行（brahmacarya）？佛陀的回答分為兩部分：首先總的回答所問，其次分別回答。首先總的回答中，先用譬喻，再進行合說。佛陀回答的意思是，眾生並非完全具有這種梵行（brahmacarya）。如同世間的果子，它已經是果實，但這個果實不一定都能產生種子。鳥吃、火燒、水泡爛，就不能產生種子。不被這三種情況影響，就能產生種子。眾生也是這樣，不能修習的人就是煩惱的果報，並且在果報上又產生迷惑的原因。如果修習善法的人，就只有迷惑的果報而沒有迷惑的原因。就是說，這種眾生的身中具有清凈梵行（brahmacarya）。『眾生觀受下』，第二部分分別回答，闡明修觀解脫。經文分為五部分：一、觀受（vedanā，感受）；二、觀想（saṃjñā，認知）；三、觀欲（kāma，慾望）；四、觀業（karma，行為）；五、觀十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）。這五種觀法實際上可以歸為兩類：前四種是觀五陰（pañca-skandha，五蘊），后一種是觀因緣（pratītyasamutpāda，緣起）。觀五陰（pañca-skandha，五蘊）
【English Translation】 English version: 『Anāsrava-phala』 (fruit of no outflows, referring to the result of being free from afflictions) refers to discussing the 『phala』 (result) based on the 『hetu』 (cause, the reason for producing a result). Because 『Anāsrava』 (no outflows, without afflictions) can attain Buddha-phala (the fruit of Buddhahood, the result of becoming a Buddha), but in reality, 『hetu』 (cause) is not 『phala』 (result), it is only called 『cause as result』 because it can produce 『phala』 (result). 『From the wise person below』, the third part elucidates the fruit of no afflictions, which is further divided into two parts. First, it elucidates the cutting off of delusion, and second, 『from the wise person below』 elucidates the cultivation of the holy path. 『From the holy path below』, the fourth part concludes the wisdom of contemplation (Vipassanā-ñāna, insight wisdom).
Chapter 5 of Kāśyapa
The beginning of this scroll is the third part, solely elucidating the arising of good dharmas, containing two rounds of questions and answers. The first round of questions and answers is divided into three parts: 1. Nidāna (arising, the conditions for the arising of things); 2. Formal questioning; 3. Concluding questioning. The arising includes dharma explanation, metaphor, and combined explanation (etc.). 『If from this meaning below』, the second part is the formal questioning. Using afflictions as sentient beings, and sentient beings are again afflictions. Afflictions as sentient beings means that because of suffering there is no good; sentient beings are again afflictions, which means that the result is suffering and not good. If so, both are not good, how can good dharmas arise? And how can there be a wonderful Medicine King (Bhaiṣajya-rāja, Bhaisajyaraja Bodhisattva)? 『If saying below』, the third part concludes the questioning. The Buddha's answer is divided into three parts: first, praising the question; second, combining the previous metaphor; third, concluding that the person who can cultivate is Buddha-dhātu (Buddha-nature, Tathāgatagarbha). First, praising as the scripture shows. 『Snow Mountain below』 combines the previous metaphor. However, the previous metaphor used wonderful medicine to compare Buddha-dhātu (Buddha-nature), now saying that Medicine King (Bhaiṣajya-rāja) is pure Brahmacarya (pure conduct), only the wording is slightly different. 『If there are sentient beings below』, the third part concludes as the scripture shows. 『Kāśyapa said to the Buddha below』, the second round of questions and answers, formally presenting the arising conduct, this is further questioning the previous meaning. What kind of sentient beings have pure Brahmacarya (pure conduct)? The Buddha's answer is divided into two parts: first, a general answer to the question; second, separate answers. First, in the general answer, first use a metaphor, then combine the explanation. The Buddha's answer means that sentient beings do not fully possess this Brahmacarya (pure conduct). Like the fruits of the world, it is already a fruit, but this fruit does not necessarily produce seeds. Birds eat, fire burns, water rots, then it cannot produce seeds. If not affected by these three conditions, it can produce seeds. Sentient beings are also like this, those who cannot cultivate are the result of afflictions, and on the result again arises the cause of delusion. If those who cultivate good dharmas, then there is only the result of delusion and no cause of delusion. That is to say, in the body of this sentient being there is pure Brahmacarya (pure conduct). 『Sentient beings contemplate feeling below』, the second part separately answers, elucidating the cultivation of contemplation and liberation. The text is divided into five parts: 1. Contemplation of feeling (vedanā, sensation); 2. Contemplation of thought (saṃjñā, perception); 3. Contemplation of desire (kāma, desire); 4. Contemplation of karma (karma, action); 5. Contemplation of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, twelve links of conditioned arising). These five contemplations can actually be classified into two categories: the first four are contemplation of the five skandhas (pañca-skandha, five aggregates), and the last one is contemplation of dependent origination (pratītyasamutpāda, conditioned arising). Contemplation of the five skandhas (pañca-skandha, five aggregates)
中何故不觀識色兩陰。識初起時未別苦樂。論人云。識得實法想得假名。未能分別是故不觀。色陰粗淺故亦不觀。三陰猛盛所以觀之。於三陰中受想不開。行陰開二。謂欲業是。所以然者行陰過重是故開之。觀中一一例皆有四。一觀受體。二觀受因。三觀受果。四明修道。初觀受體。夫受心者只是果報。言近因者以受是五果之末。從於此處復起三因生諸煩惱名觸因緣。言因緣者觸名不定無別自體。亦可說識為觸。亦可說想為觸。此是次第因緣。言無明觸即是煩惱前心。言明觸者即是無漏前心。言非明無明觸者即是有漏諸善前心。復當更觀下第二觀受因。前討受因無所從生。后明從和合生。次觀果報下即第三觀果。若人能作如是下第四修道。文云觸有三種。一無明觸者。若行心作惡即識想受三名無明觸。行心起善即前三心名為明觸。行在無記非善非惡。即前三心名非明無明觸。又一解如次。文云明觸即入聖道。余之二觸增長諸惡。複次善男子下。第二觀想例前為四。此言想者非謂想陰。以行心中別有想倒。又思惟中名想倒心倒。見諦之中名為見倒。今乃總論不得名見通名為想。又云無色界為一切想者。無色界中乃有不用處非謂一切。但前二是一切故以為名觀想體中又二。先正觀體。次問答(云云)。初問中雲滅受想名解
【現代漢語翻譯】 現代漢語譯本 中何故不觀識色兩陰（五蘊中的識蘊和色蘊）。識蘊初起時，尚未能分辨苦樂。經論中說，『識』能夠認識真實之法，『想』能夠認識虛假之名。因為識蘊和色蘊還未能明確地分辨事物，所以不觀察它們。色蘊粗淺，所以也不觀察。受蘊、想蘊、行蘊這三蘊最為強烈顯著，所以觀察它們。在這三蘊中，受蘊和想蘊沒有展開，而行蘊則展開為二，即欲和業。之所以這樣，是因為行蘊過於重要，所以展開來觀察。在觀修中，每一項都遵循四個步驟：一、觀察受的本體；二、觀察受的因；三、觀察受的果；四、闡明修道的方法。首先觀察受的本體。所謂的『受心』，僅僅是果報。說它是『近因』，是因為受是五果（色、受、想、行、識）的末端。從這個地方又生起三種因，產生各種煩惱，稱為『觸因緣』。所謂的『因緣』，『觸』的名稱不定，沒有獨立的自體。也可以說識為觸，也可以說想為觸。這是次第因緣。所謂的『無明觸』，就是煩惱的前念心。所謂的『明觸』，就是無漏的前念心。所謂的『非明無明觸』，就是有漏的各種善的前念心。接下來應當進一步觀察第二觀受因。先前探究受的因，不知從何處產生。後來明白是從和合而生。接著觀察果報，即第三觀果。如果有人能夠這樣修行，即第四修道。經文中說，觸有三種：一、無明觸。如果行心造惡，那麼識、想、受這三者就稱為無明觸。行心生起善念，那麼前面的三個心念就稱為明觸。行心處於無記狀態，既非善也非惡，那麼前面的三個心念就稱為非明無明觸。另一種解釋是按照次第。經文中說，明觸就能進入聖道，其餘兩種觸則增長各種惡業。接下來，善男子，第二觀想，和前面一樣分為四個步驟。這裡所說的『想』，不是指想陰（想蘊），而是指行心中特別存在的想倒。又在思惟中稱為想倒、心倒，在見諦中稱為見倒。現在是總的論述，不能稱為見，統稱為想。又說『無為一切想』，無中也有不用的地方，並非指一切。但因為前兩者是一切，所以用它來命名。在觀想的本體中又分為兩部分：先是正觀本體，然後是問答（云云）。最初的提問中說，滅受想稱為解脫。
【English Translation】 English version Why not observe the Skandha (aggregate) of Consciousness and the Skandha of Form? When consciousness first arises, it cannot yet distinguish between suffering and pleasure. It is said in treatises that 'consciousness' can recognize real dharmas (phenomena), and 'perception' can recognize false names. Because consciousness and form cannot yet clearly distinguish things, they are not observed. The Skandha of Form is coarse and shallow, so it is also not observed. The three Skandhas of Feeling, Perception, and Volition are the most intense and prominent, so they are observed. Among these three Skandhas, Feeling and Perception are not unfolded, while Volition is unfolded into two, namely desire and karma. The reason for this is that the Skandha of Volition is too important, so it is unfolded for observation. In contemplation, each item follows four steps: 1. Observing the essence of feeling; 2. Observing the cause of feeling; 3. Observing the result of feeling; 4. Explaining the method of cultivation. First, observe the essence of feeling. The so-called 'feeling-mind' is merely retribution. It is called a 'proximate cause' because feeling is the end of the five results (Form, Feeling, Perception, Volition, Consciousness). From this place, three causes arise again, producing various afflictions, called 'contact-causation'. The so-called 'causation' is that the name of 'contact' is uncertain and has no independent essence. It can also be said that consciousness is contact, and it can also be said that perception is contact. This is sequential causation. The so-called 'ignorance-contact' is the previous thought of affliction. The so-called 'clarity-contact' is the previous thought of non-outflow (non-attachment). The so-called 'neither-clarity-nor-ignorance-contact' is the previous thought of various wholesome deeds with outflow (attachment). Next, one should further observe the second contemplation of the cause of feeling. Previously, the cause of feeling was explored, but it was not known where it arose from. Later, it was understood that it arises from aggregation. Then observe the result of retribution, which is the third contemplation of the result. If a person can cultivate in this way, that is the fourth cultivation of the path. It is said in the scriptures that there are three types of contact: 1. Ignorance-contact. If the volition-mind creates evil, then consciousness, perception, and feeling are called ignorance-contact. If the volition-mind generates good thoughts, then the previous three thoughts are called clarity-contact. If the volition-mind is in a state of non-discrimination, neither good nor evil, then the previous three thoughts are called neither-clarity-nor-ignorance-contact. Another explanation is in sequence. It is said in the scriptures that clarity-contact can enter the holy path, while the other two contacts increase various evil deeds. Next, good man, the second contemplation of perception, is divided into four steps as before. The 'perception' mentioned here does not refer to the Skandha of Perception, but to the inverted perception that exists specifically in the volition-mind. Also, in thinking, it is called inverted perception, inverted mind, and in seeing the truth, it is called inverted view. Now it is a general discussion, and it cannot be called view, but is collectively called perception. It is also said that 'no- is all perception', and there are places in no- that are not used, which does not refer to everything. But because the former two are everything, it is used to name it. In the essence of contemplation of perception, there are two parts: first, the correct contemplation of the essence, and then questions and answers (etc.). In the initial question, it is said that the extinction of feeling and perception is called liberation.
脫者。數人云。得解脫者不止滅。此二心滅一切心乃得解脫。今偏言二心者過患多故受心修禪想修無色。受心味禪想計無色以為涅槃。論家不爾。緣世諦名想受。緣真諦名慧心。世諦想心可滅得脫。真諦慧心不可滅。與數大同。故迦葉難云。滅一切法名為解脫。豈滅兩心得解脫耶。佛答須滅一切方得解脫。佛或時總說即攝一切。或時別說。今說受想二滅即得解脫。此則總論已說一切。文中初云。因眾生說聞者解法者。即是因於眾生說善惡等法聞即得解。又云。因法說眾生眾生得解者。先說善法須近。惡法須舍。眾生聞此即能得解。此兩意正酬前問。次觀想因亦二。先正觀因。次兩番問答。三觀果四修道悉如文。複次智者觀欲下。第三觀欲即是煩惱門。亦例有四。此初觀欲。體正是內心。今但舉外塵者。能生心欲故名塵為欲。此即因中說果。倒想因緣便生於受下。第二觀欲因。次觀下三觀果報。是故下四修道。複次智者下。第四觀業亦為四。先觀體。文云。受想觸欲是煩惱者。數論二解。一云。受想觸欲心王起時數即隨起。此中雲受想者。即是十通。心數中四數。受即痛數。既屬通心俱通善惡。心數起善即名為善。心數起惡即名煩惱。今據起惡言之。論云無王數異。此中雲受想四者。即是四心但無色陰。觸即是識。欲即
【現代漢語翻譯】 現代漢語譯本 解脫。一些人認為，獲得解脫不僅僅是滅盡（一切）。只有當這兩種心（受心和想心）滅盡時，一切心才能得到解脫。現在偏重說這兩種心，是因為過患很多：受心會讓人貪圖禪定，想心會讓人執著于無色界。他們貪戀禪定的滋味，執著于無色界，以為這就是涅槃（Nirvana）。 論師（論家）不這樣認為。依世俗諦（conventional truth）來說，是名想受；依真諦（ultimate truth）來說，是慧心（wisdom-mind）。世俗諦的想心可以滅盡而得到解脫，但真諦的慧心是不可滅的。這與數論派（Samkhya）的觀點非常相似。所以，迦葉（Kasyapa）才會質問說：『滅盡一切法才叫做解脫，難道滅盡兩種心就能得到解脫嗎？』 佛陀（Buddha）回答說，必須滅盡一切才能得到解脫。佛陀有時總括地說，就包含了所有；有時分別地說。現在說受和想這兩種心滅盡就能得到解脫，這實際上是從總體上來說已經包含了所有。文中一開始說，因為眾生而說法，聽聞者就能理解法，這就是因為眾生而說善惡等法，聽聞就能得到理解。又說，因為法而說眾生，眾生就能得到理解，先說善法應該親近，惡法應該捨棄，眾生聽聞這些就能得到理解。這兩種意思正好迴應了前面的問題。 接下來觀察想的因，也有兩種。先是正確的觀察因，然後是兩次問答。第三是觀察果，第四是修道，都如經文所說。再進一步說，智者觀察慾望（desire），第三個觀察慾望就是煩惱（klesha）之門，也同樣有四種。這是最初的觀察慾望。它的本體正是內心。現在只舉出外在的塵境（sense objects），是因為塵境能生起內心的慾望，所以稱塵境為慾望。這實際上是在因中說果。 因為顛倒的妄想（deluded thoughts）的因緣，就會產生受（feeling）……接下來是第二個觀察慾望的因。然後觀察下面三個，是觀察果報。『是故』下面是第四個修道。再進一步說，智者……第四個觀察業（karma）也有四種。先是觀察它的本體。經文說：『受、想、觸、欲是煩惱』。數論派有兩種解釋。一種認為，受、想、觸、欲這些心所（mental factors）在心王（mind-king）生起時，就隨之一起生起。這裡說受和想，就是十個通（神通，supernormal powers）中的心數（mental counts）中的四個數。受就是痛數（feeling count）。既然屬於通心（universal mental factors），就同時通於善和惡。心數生起善，就叫做善；心數生起惡，就叫做煩惱。現在是根據生起惡來說的。論中說沒有王數（king count）的差異。這裡說受、想這四個，就是四個心，只是沒有色陰（rupa-skandha，form aggregate）。觸就是識（vijnana，consciousness）。欲就是……
【English Translation】 English version Regarding liberation (moksha), some people say that attaining liberation is not merely cessation (of everything). Only when these two minds (feeling-mind and perception-mind) cease, can all minds be liberated. The reason for emphasizing these two minds is that they have many faults: the feeling-mind leads people to crave meditative states, and the perception-mind leads people to cling to the formless realms. They relish the taste of meditative states and cling to the formless realms, mistaking them for Nirvana (Nirvana). The commentators (theorists) do not agree with this view. According to conventional truth (samvriti-satya), there are name, perception, and feeling; according to ultimate truth (paramartha-satya), there is wisdom-mind (jnana-citta). The perception-mind of conventional truth can be extinguished to attain liberation, but the wisdom-mind of ultimate truth cannot be extinguished. This is very similar to the view of the Samkhya school. Therefore, Kasyapa (Kasyapa) questioned, 'Extinguishing all dharmas (phenomena) is called liberation, but can liberation be attained by extinguishing two minds?' The Buddha (Buddha) replied that one must extinguish everything to attain liberation. The Buddha sometimes speaks comprehensively, which includes everything; sometimes he speaks separately. Now, saying that the cessation of these two minds, feeling and perception, leads to liberation, is actually a comprehensive statement that includes everything. The text initially states that because of sentient beings (sattvas), the Dharma (teaching) is spoken, and those who hear it can understand the Dharma. This means that because of sentient beings, good and evil dharmas are spoken, and hearing them leads to understanding. It also says that because of the Dharma, sentient beings are spoken of, and sentient beings can understand. First, it is said that good dharmas should be approached, and evil dharmas should be abandoned. When sentient beings hear this, they can understand. These two meanings directly address the previous question. Next, observing the cause of perception also has two aspects. First, there is the correct observation of the cause, and then there are two rounds of questions and answers. Third is observing the result, and fourth is cultivating the path, all as stated in the text. Furthermore, the wise person observes desire (kama). The third observation of desire is the gate of afflictions (kleshas), which also has four aspects. This is the initial observation of desire. Its essence is precisely the inner mind. Now, only external sense objects (vishaya) are mentioned because sense objects can give rise to desires in the mind, so sense objects are called desires. This is actually speaking of the result in the cause. Because of the causes and conditions of deluded thoughts (viparyasa), feeling (vedana) arises... Next is the second observation of the cause of desire. Then, observing the following three is observing the karmic result. 'Therefore,' below is the fourth cultivation of the path. Furthermore, the wise person... The fourth observation of karma (karma) also has four aspects. First, there is the observation of its essence. The text says, 'Feeling, perception, contact, and desire are afflictions.' The Samkhya school has two explanations. One explanation is that when feeling, perception, contact, and desire, these mental factors (caitasikas), arise in the mind-king (citta), they arise together. Here, saying feeling and perception refers to four of the mental counts (citta-samkhya) among the ten supernormal powers (abhijna). Feeling is the feeling count (vedana-samkhya). Since it belongs to the universal mental factors (sarvatraga-caitasikas), it is simultaneously universal to both good and evil. When mental counts arise as good, they are called good; when mental counts arise as evil, they are called afflictions. Now, it is spoken of according to the arising of evil. The treatise says that there is no difference in the king count (raja-samkhya). Here, saying feeling, perception, these four, refers to four minds, only without the form aggregate (rupa-skandha). Contact is consciousness (vijnana). Desire is...
行陰。若行起善即名為善。若行起惡即名煩惱。此中正明作惡義也。又言能作生業不作受業者二釋。一云。由此煩惱因緣不絕故云生業。而不能分別五蓋果報諸受差別。故不作受。二云。由此煩惱潤業得生。故言能作生業。而不能招。舍受二舍中容舍心。既是煩惱云何能潤生。于受樂受正是樂心。復不能潤。此並論潤業生義。與業共行則有二種者。欲出業體比論業時。猶有于惑故言與業共行。而業法不同故具為生受二業。又云身口二業亦名為業亦名果者。其能造作即名為業。復暢口意即名為果。意但是業無自暢義故不名果。又云正業是意。以意正是業體故也。期業為身口業者。以身口自然符會。有若期契故云期業也。第三觀果報又二。初正解四業。次兩番問答料簡。初如文。初番問如文。答中雲無漏名果不名報者。或時云果報不異。此中判別。私謂無漏是習果。故但云果不得云報。次番問如文。答中雲又言十不善法有上中下。重苦入地獄。輕苦入餓鬼。不重不輕在畜生。十善有四報在四洲。閻浮年命果報最劣下業之果。而言上上者。取其修道行善邊勝。四有智之人下修道。複次智者觀業煩惱已下。第五是觀十二緣。文亦有四。謂煩惱業有苦。但今文準前受想等皆具四門。今文但云煩惱等。私云十二緣中體因果報三義具
【現代漢語翻譯】 現代漢語譯本： 行陰（Xing Yin，五蘊之一，指行為和意志）。如果行為產生善，就稱為善。如果行為產生惡，就稱為煩惱。這裡明確說明了作惡的含義。又說能造作業但不承受果報有兩種解釋。一種說法是，由於煩惱的因緣沒有斷絕，所以說是造作業。但不能分辨五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）的果報和各種感受的差別，所以說不承受果報。另一種說法是，由於煩惱滋潤業力得以產生，所以說能造作業。但不能招感舍受（不苦不樂的感受），因為在舍受的兩種情況中，容忍的舍心既然是煩惱，怎麼能滋潤業力產生呢？對於感受快樂的樂受，正是生起快樂的心，也不能滋潤業力。這些都是討論滋潤業力產生的意思。與業共同執行則有兩種情況，這是爲了區分業的本體，在比論業的時候，仍然有迷惑存在，所以說與業共同執行。而業的法則不同，所以具體分為生業和受業兩種。又說身業和口業既稱為業也稱為果，是因為能夠造作的行為就稱為業，又能夠表達口頭和意念的就稱為果。意念只是業，沒有自我表達的意義，所以不稱為果。又說正業是意念，因為意念正是業的本體。期業是身業和口業，是因為身業和口業自然符合，好像有約定一樣，所以稱為期業。第三是觀察果報，又分為兩個部分。首先是正確解釋四業（黑業、白業、黑白業、非黑非白業）。其次是兩次問答來辨析。首先是提問，如原文。回答中說無漏（沒有煩惱）稱為果但不稱為報，有時說果和報沒有區別，這裡進行了判別。我個人認為無漏是習果（通過修行獲得的果），所以只說是果，不能說是報。其次是提問，如原文。回答中說十不善法有上、中、下三種。重的苦果進入地獄，輕的苦果進入餓鬼，不重不輕的苦果進入畜生。十善有四種果報在四大洲。閻浮提（Jambudvipa，四大洲之一）的壽命果報最差，是下等業的果報，而說是上上等，是取其修道行善方面殊勝。四有智之人下修道。接下來智者觀察業和煩惱以下，第五是觀察十二因緣。文中也有四個方面，即煩惱、業、有、苦。但現在文中按照前面的受、想等都具備四門。現在文中只說煩惱等。我認為十二因緣中本體、因、果、報三種意義都具備。
【English Translation】 English version: Xing Yin (one of the Five Aggregates, referring to actions and will). If an action arises from goodness, it is called good. If an action arises from evil, it is called affliction. This clearly explains the meaning of doing evil. It is also said that there are two explanations for being able to create karma but not receive its consequences. One explanation is that because the causes and conditions of affliction are not cut off, it is said to create karma. However, one cannot distinguish the karmic consequences of the Five Coverings (greed, hatred, drowsiness, restlessness and remorse, and doubt) and the differences in various feelings, so it is said not to receive the consequences. Another explanation is that because affliction nourishes karma, allowing it to arise, it is said to be able to create karma. However, it cannot attract neutral feelings (neither pleasant nor unpleasant), because in the two situations of neutral feeling, how can the tolerant neutral mind, being an affliction, nourish karma to arise? As for pleasant feelings, it is precisely the arising of a joyful mind, which also cannot nourish karma. These are all discussions about the meaning of nourishing karma to arise. To act together with karma, there are two situations. This is to distinguish the substance of karma. When comparing karma, there is still delusion present, so it is said to act together with karma. However, the laws of karma are different, so it is specifically divided into the karma of arising and the karma of receiving. It is also said that physical karma and verbal karma are both called karma and called consequences, because actions that can be created are called karma, and those that can express words and thoughts are called consequences. Thought is only karma and has no meaning of self-expression, so it is not called a consequence. It is also said that right karma is thought, because thought is precisely the substance of karma. Expected karma is physical karma and verbal karma, because physical karma and verbal karma naturally correspond, as if there is an agreement, so it is called expected karma. The third is observing the consequences, which is divided into two parts. First, correctly explain the Four Karmas (black karma, white karma, black and white karma, neither black nor white karma). Second, there are two rounds of questions and answers to analyze. First is the question, as in the original text. The answer says that non-outflow (without affliction) is called a consequence but not called retribution. Sometimes it is said that consequences and retribution are no different, but here a distinction is made. I personally believe that non-outflow is a habitual consequence (a consequence obtained through practice), so it is only called a consequence and cannot be called retribution. Second is the question, as in the original text. The answer says that the Ten Non-Virtuous Actions have three levels: high, medium, and low. Heavy suffering leads to hell, light suffering leads to hungry ghosts, and neither heavy nor light suffering leads to animals. The Ten Virtuous Actions have four retributions in the Four Continents. Jambudvipa (one of the Four Continents) has the worst lifespan retribution, which is the retribution of inferior karma, but it is said to be the highest of the high, which is taken from the superiority of cultivating the path and practicing goodness. The Four Possessions of Wise People cultivate the path below. Next, the wise observe karma and affliction below. The fifth is observing the Twelve Links of Dependent Origination. There are also four aspects in the text, namely affliction, karma, existence, and suffering. However, in the current text, according to the previous feelings, thoughts, etc., all have four doors. The current text only says affliction, etc. I believe that the Twelve Links of Dependent Origination have three meanings: substance, cause, consequence, and retribution.
足。能觀之智即是修道。且依現文即是果報。以此文推煩惱得苦。業亦得苦。不應云煩惱不能招報。十地經分十二因緣為三道。謂煩惱業苦。無明愛取是煩惱道。行有是業道。識等及老死是苦道。此中為四長出于有。即指現在五果為有。生死為苦。苦之與有此亦無定。而上文明八苦。不取識名色但取老死。故作此說。然此四句若具存其相。一從煩惱生煩惱。二從煩惱生業。三從煩惱生有。四從煩惱生苦。次更約業。一從業生業。二從業生惑。三從業生有。四從業生苦。后兩句亦爾。即應十六句。今文但九句。亦有經本說十二句者。但九句少十二句多。準理應有十一句。何者十二因緣次第相生。如因無明生行因行生識乃至因生生老死。老死不知更生何等。若爾只十一句。但出經者安十二時。意欲彰於十二因緣。今此不足只是廣略不同。夫相生者有前生後後逆生前。復有跨節相生。且作初句煩惱生煩惱。無明是本。即是煩惱而生愛取。煩惱生業即是無明生行。煩惱生有者即是無明生識等。煩惱生苦即生老死。第二句從業生業者從行生有。從業生煩惱者行生無明。從業生有者行生識等。從業生苦者即是行生老死。第三句從有生有者識生六入等。從有生煩惱者即識生無明。從有生業者識生行。從有生苦者即識生老死。第四句從
【現代漢語翻譯】 現代漢語譯本 足。能觀之智即是修道。且依現文即是果報。以此文推，煩惱得苦，業亦得苦。不應說煩惱不能招致果報。《十地經》將十二因緣分為三道，即煩惱、業、苦。無明、愛、取是煩惱道，行、有是業道，識等及老死是苦道。此中，為四長出于有，即指現在的五果為有，生死為苦。苦與有，此也沒有定論。而上文所說的八苦，不取識、名色，只取老死，所以這樣說。然而，這四句如果完整地儲存其相，一是煩惱生煩惱，二是煩惱生業，三是煩惱生有，四是煩惱生苦。接下來再約業，一是業生業，二是業生惑，三是業生有，四是業生苦。后兩句也是如此，就應該是十六句。現在文只有九句，也有經本說十二句的。但九句少，十二句多，按照道理應該有十一句。為什麼呢？因為十二因緣次第相生，如因無明生行，因行生識，乃至因生生老死。老死不知道再生什麼。如果這樣，就只有十一句。但出經者安十二時，意欲彰顯十二因緣。現在這裡不足，只是廣略不同。所謂相生，有前生后，后逆生前，又有跨節相生。且說第一句，煩惱生煩惱，無明是根本，即是煩惱而生愛、取。煩惱生業，即是無明生行。煩惱生有，即是無明生識等。煩惱生苦，即生老死。第二句，從業生業者，從行生有。從業生煩惱者，行生無明。從業生有者，行生識等。從業生苦者，即是行生老死。第三句，從有生有者，識生六入等。從有生煩惱者，即識生無明。從有生業者，識生行。從有生苦者，即識生老死。第四句，從...
【English Translation】 English version Enough. The wisdom that can observe is the path of cultivation. Moreover, according to the present text, it is the result of actions. From this text, we can infer that afflictions lead to suffering, and actions also lead to suffering. It should not be said that afflictions cannot bring about retribution. The Dashabhumika Sutra divides the twelve links of dependent origination into three paths: afflictions, actions, and suffering. Ignorance (avidya), craving (trishna), and grasping (upadana) are the path of afflictions; action (karma) and existence (bhava) are the path of actions; consciousness (vijnana) and so on, and old age and death (jara-marana) are the path of suffering. Here, 'four long' arising from existence refers to the present five results as existence, and birth and death as suffering. There is no fixed conclusion about suffering and existence. However, the eight sufferings mentioned above do not include consciousness and name and form (nama-rupa), but only old age and death, hence this explanation. However, if these four sentences fully preserve their aspects, first, afflictions arise from afflictions; second, afflictions arise from actions; third, afflictions arise from existence; fourth, afflictions arise from suffering. Next, considering actions, first, actions arise from actions; second, actions arise from delusion; third, actions arise from existence; fourth, actions arise from suffering. The last two sentences are also like this, which should be sixteen sentences. Now the text only has nine sentences, and some sutra versions have twelve sentences. But nine sentences are few, and twelve sentences are many. According to reason, there should be eleven sentences. Why? Because the twelve links of dependent origination arise in sequence, such as ignorance giving rise to action, action giving rise to consciousness, and so on, until birth gives rise to old age and death. Old age and death do not know what else they give rise to. If so, there are only eleven sentences. But the one who extracted the sutra arranged twelve periods, intending to highlight the twelve links of dependent origination. Now this is insufficient, it is just different in breadth and brevity. So-called arising from each other, there is the former giving rise to the latter, the latter reversing to give rise to the former, and there is also arising across sections. Let's take the first sentence, afflictions arise from afflictions. Ignorance is the root, which is afflictions giving rise to craving and grasping. Afflictions give rise to actions, which is ignorance giving rise to action. Afflictions give rise to existence, which is ignorance giving rise to consciousness and so on. Afflictions give rise to suffering, which is giving rise to old age and death. The second sentence, actions arise from actions, is action giving rise to existence. Actions give rise to afflictions, is action giving rise to ignorance. Actions give rise to existence, is action giving rise to consciousness and so on. Actions give rise to suffering, is action giving rise to old age and death. The third sentence, existence arises from existence, is consciousness giving rise to the six entrances (ayatana) and so on. Existence gives rise to afflictions, is consciousness giving rise to ignorance. Existence gives rise to actions, is consciousness giving rise to action. Existence gives rise to suffering, is consciousness giving rise to old age and death. The fourth sentence, from...
苦生苦是從生生老死。從苦生煩惱者從老死生無明。從苦生業者即老死生行有。從苦生有者即識等五果。文云。內外愛則有愛。苦者經有二文。一云受苦。二云愛苦。愛義稍弱義解皆通。言受者由此受故則受于苦。言愛苦者經中多言恩愛為苦。就觀因緣。今亦準前四觀不同。體中為四。一明因果相生。二觀五道皆苦。三觀三界皆苦。四觀八苦。初又二。初正辨相生。后結十二義。相生九句並相關如文。有智之人觀地下。第二觀五道苦。就五道中具有十二因緣。中煩惱等四。地獄即是苦。煩惱即是煩惱。業即是業體即是有。例余道亦然。智者深觀三界下。第三觀三界皆苦。然三界未必皆苦。唯三塗是苦。人天至第三禪皆樂。第四禪是舍。此且一邊。若依如來初成道時。手指上下三界皆苦。智者若能下。第四觀八苦智者深觀下。第二觀苦因。文云。苦因即愛無明者。小乘中業煩惱為苦因。大乘中即愛有無明為苦因。小乘業為苦本無明為旁。是故文云。愛為集諦皆用煩惱為苦本。文云。愛無明有內外者。有二義。且出愛內外者。見外色境生心想著名為外愛。自心起染名為內愛。見他人身是外愛。見自己身是內愛。無明者內心不了名內無明。不別外事即外無明。文云。愛因緣取取因緣愛者。此如十二因緣。順則愛緣取。逆則取
【現代漢語翻譯】 現代漢語譯本 苦生苦，是從生生老死而來（苦的產生源於一次又一次的生死輪迴）。從苦產生煩惱，是從老死產生無明（煩惱的根源在於對老死的無知）。從苦產生業，即老死產生行和有（業的形成與老死帶來的行為和存在有關）。從苦產生有，即識等五果（存在的產生導致了識等五蘊的結果）。經文說：『內外愛則有愛』（內外的貪愛導致了貪愛本身）。 關於『苦』，經文中有兩種說法。一是『受苦』（承受痛苦），二是『愛苦』（執著于痛苦）。『愛』的含義稍弱，但兩種解釋都說得通。說『受』，是因為承受了苦，所以才受苦。說『愛苦』，是因為經中常說恩愛是苦。就觀察因緣而言，現在也按照之前的四種觀察方式，從本體上分為四點：一是闡明因果相生，二是觀察五道皆苦，三是觀察三界皆苦，四是觀察八苦。 首先，又分為兩點。一是正面辨析相生，二是總結十二因緣的意義。相生的九句話都相互關聯，如經文所示。有智慧的人觀察地下（地獄道）。第二，觀察五道之苦。在五道中都具有十二因緣。其中，煩惱等四者，地獄即是苦，煩惱即是煩惱，業即是業，體即是有。其餘各道的情況也類似。智者深刻地觀察三界（欲界、色界、無色界）之下。第三，觀察三界皆苦。然而，三界未必都是苦。只有三塗（地獄、餓鬼、畜生）是苦。人天道乃至第三禪都是樂。第四禪是舍（不苦不樂）。這只是一種說法。如果按照如來初成道時所說，手指上下三界皆苦。智者如果能夠（觀察）下（方）。第四，觀察八苦。智者深刻地觀察下（方）。 第二，觀察苦因。經文說：『苦因即愛無明』（苦的根源就是愛和無明）。小乘佛教中，業和煩惱是苦因。大乘佛教中，愛和有、無明是苦因。小乘佛教認為業是苦的根本，無明是輔助。所以經文說：『愛為集諦』（愛是集諦），都用煩惱作為苦的根本。經文說：『愛無明有內外』（愛和無明有內外之分）。有兩種含義。先說愛有內外之分：看到外在的色境而產生心想和執著，這叫做外愛。從自身內心生起染污，這叫做內愛。看到他人的身體是外愛，看到自己的身體是內愛。無明，內心不明白事理叫做內無明，不辨別外在事物叫做外無明。 經文說：『愛因緣取，取因緣愛』（愛是取的因緣，取是愛的因緣）。這就像十二因緣一樣。順著說是愛緣取，逆著說是取（緣愛）。
【English Translation】 English version Suffering arises from suffering, which comes from the cycle of birth, aging, and death. From suffering arises affliction, and from aging and death arises ignorance. From suffering arises karma, which means aging and death give rise to action and existence. From suffering arises existence, which means the five aggregates such as consciousness are the result. The text says: 'Internal and external love lead to love.' Regarding 'suffering,' there are two statements in the scriptures. One is 'experiencing suffering,' and the other is 'attachment to suffering.' The meaning of 'attachment' is slightly weaker, but both interpretations are valid. 'Experiencing' means that because one endures suffering, one experiences suffering. 'Attachment to suffering' means that the scriptures often say that affection and love are suffering. In terms of observing the causes and conditions, we now follow the previous four methods of observation, dividing it into four points in terms of substance: first, clarifying the arising of cause and effect; second, observing that all five paths are suffering; third, observing that all three realms are suffering; and fourth, observing the eight sufferings. First, it is further divided into two points. One is to positively analyze the arising, and the other is to summarize the meaning of the twelve links of dependent origination. The nine sentences of arising are all interconnected, as shown in the text. A wise person observes the underground (hell realm). Second, observe the suffering of the five paths. All five paths have the twelve links of dependent origination. Among them, the four such as affliction, hell is suffering, affliction is affliction, karma is karma, and substance is existence. The situation in the other paths is similar. The wise deeply observe below the three realms (desire realm, form realm, formless realm). Third, observe that all three realms are suffering. However, the three realms are not necessarily all suffering. Only the three evil paths (hell, hungry ghosts, animals) are suffering. The human and heavenly realms, and even the third dhyana, are pleasure. The fourth dhyana is equanimity (neither suffering nor pleasure). This is just one way of saying it. If according to what the Tathagata said when he first attained enlightenment, pointing up and down, all three realms are suffering. If a wise person can (observe) below. Second, observe the cause of suffering. The text says: 'The cause of suffering is love and ignorance.' In Theravada Buddhism, karma and affliction are the causes of suffering. In Mahayana Buddhism, love, existence, and ignorance are the causes of suffering. Theravada Buddhism considers karma to be the root of suffering, and ignorance to be auxiliary. Therefore, the text says: 'Love is the Samudaya Satya (truth of the origin of suffering),' and all use affliction as the root of suffering. The text says: 'Love and ignorance have internal and external aspects.' There are two meanings. First, let's talk about the internal and external aspects of love: seeing external objects and generating thoughts and attachments is called external love. Generating defilements from one's own mind is called internal love. Seeing the bodies of others is external love, and seeing one's own body is internal love. Ignorance, not understanding the principles of things in one's heart, is called internal ignorance, and not distinguishing external things is called external ignorance. The text says: 'Love is the condition for grasping, and grasping is the condition for love.' This is like the twelve links of dependent origination. Following the order, love is the condition for grasping, and reversing the order, grasping (is the condition for love).
緣愛。此二義者還是取愛互相因待。如無明緣行行緣無明。亦因亦果。三觀果報。四智者下修道如文。迦葉白佛云何下。品中第二嘆經。分文為三。一正就教嘆。二就行嘆。三就佛嘆。初正難教。能生中道佛性遂使闡提還生善根。是故嘆教。依教而行此行希有。是故嘆行。佛是教主是故嘆佛。此即嘆三寶也。初教中文有二番問答。初問意者云何梵行之緣。此非正問梵行之體。佛答一切法是此乃通答。一切諸法皆能生行。此文意在涅槃滿教含一切法。后義自現。第二番問答正是嘆經。問意者經能生行雲何通。言一切法。是佛答二。先嘆。后答。答中意者只此涅槃是一切法。又二。先廣舉二十五譬。后善男子下結指涅槃嘆此經也。第二十五中雲割習氣者。輕品同斷。今斷最輕無明以習氣為言。若三藏通教皆先斷正後斷習。正是界內正習。若依別教先斷界內正習。次斷界外正。次斷界外習。依圓教界內外正習一時同斷。今文云。斷習者。即是嘆圓教同斷之意非方便也如我先說下。第二就行為嘆爲二。初明道品。次明十想。此有兩義。一為行之要。二皆是大行。言行要者。菩薩應修六度四等為行之要。何得以聲聞道品十想為要。此明道品取真解之位已上。十想取方便之位。此是似解。正觀是入道宗。寧非要耶。又以大涅槃心修
則非二乘法。言大行者欲攝眾善。無非大士之所行故。初明道品于中為二。初正明道品體。次明道品因緣。初體又三。一明真解為是。二明有漏則非。三還結真是。莊嚴解道品云。三四是外凡所觀。二五是內凡能觀。八七是真聖作觀。開善云不爾。三十七品通內外凡。三四二五並是內凡似解之觀。八七皆是真聖觀之。八正是見諦。七覺是思惟。觀師彈莊嚴云。大品明三十七品是出世法。云何三四是外凡。彈開善云。此文世第一法非凈梵行。三十七品是清凈梵行。云何外凡而能觀之。天臺明道品多種。具在止觀道品文中。莊嚴據約位道品。開善據通修道品。皆是一塗(云云)。就初明是有四。第一明三十七品為梵行之宗。若離如是下。第二明離道品則不得果。以是因緣下。第三結是。何以故下。第四釋是之意。迦葉白佛有漏之法下。第二明非有四番問答。此初番問中明有漏善非。問意云。有漏之善亦資生無漏。何故不說以為梵行。答以其體是倒故。是故不得言是。倒者不明有漏之善有常無常等倒。但既是有漏則有執心不能無得。故名為倒。迦葉白佛世第一法下。第二問答。問意欲舉世法為難故先定義宗。佛言有漏者佛答。開善云。五方便皆帶取相實是有漏。然又是相似無漏。但未能斷漏。不攝無漏之異故言有漏。然其體
【現代漢語翻譯】 現代漢語譯本 則不是二乘法。說『大行』是指想要攝取各種善行，沒有哪一樣不是大菩薩所修行的。首先闡明『道品』，其中分為兩部分：首先是正面闡明道品的本體，其次是闡明道品的因緣。首先闡明本體，又分為三點：第一是說明真正的理解才是道品，第二是說明有漏的法不是道品，第三是總結真正的理解才是道品。《莊嚴解道品》中說：『三四』（四念處、四正勤）是外凡所觀察的，『二五』（五根、五力）是內凡能夠觀察的，『八七』（八正道、七覺支）是真聖所修習的觀察。開善法師說不是這樣，三十七道品貫通內外凡。『三四』、『二五』都是內凡相似理解的觀察，『八七』都是真聖所修習的觀察。八正道是見諦，七覺支是思惟。觀師反駁《莊嚴》說，《大品般若經》闡明三十七道品是出世間法，怎麼能說『三四』是外凡所修的呢？反駁開善法師說，這段經文說世第一法不是清凈梵行，三十七道品是清凈梵行，怎麼能說外凡能夠觀察呢？天臺宗闡明道品有多種，詳細內容在《止觀》的道品篇中。《莊嚴》是根據果位的道品來闡述，開善是根據通途修行的道品來闡述，都是一種說法（等等）。 就最初闡明『是』，分為四點：第一是說明三十七道品是梵行的根本。『若離如是下』，第二是說明離開道品就不能證得果位。『以是因緣下』，第三是總結『是』。『何以故下』，第四是解釋『是』的含義。迦葉（Kasyapa，佛陀的弟子）問佛，『有漏之法下』，第二部分闡明『非』，有四番問答。這最初一番問答中闡明有漏的善不是梵行。提問的意思是：有漏的善也能資助產生無漏的智慧，為什麼不說它是梵行呢？回答是因為它的本體是顛倒的，所以不能說是梵行。『顛倒』是指不明白有漏的善有常、無常等顛倒。但既然是有漏的，就有執著的心，不能沒有得失之心，所以稱為顛倒。迦葉問佛，『世第一法下』，第二番問答。提問的意思是想用世間法來反駁，所以先定義了宗。佛說『有漏者』，佛回答說。開善法師說，五方便都帶有取相，實際上是有漏的，然而又是相似的無漏，但未能斷除煩惱，不包含無漏的差異，所以說是『有漏』，然而它的本體...
【English Translation】 English version Then it is not the Two Vehicles' (Sravakayana and Pratyekabuddhayana) Dharma. 'Great Practice' means wanting to gather all good deeds; there is nothing that is not practiced by a great Bodhisattva. First, it elucidates the 'Bodhipaksa-dharmas' (the 37 factors of enlightenment), which is divided into two parts: first, directly elucidating the essence of the Bodhipaksa-dharmas; second, elucidating the causes and conditions of the Bodhipaksa-dharmas. The first, elucidating the essence, is further divided into three points: first, explaining that true understanding is the Bodhipaksa-dharmas; second, explaining that defiled (with outflows) dharmas are not; third, concluding that true understanding is. The 'Adornment Commentary on the Bodhipaksa-dharmas' says: 'The three fours' (the Four Foundations of Mindfulness, the Four Right Exertions) are observed by outer ordinary beings; 'the two fives' (the Five Roots, the Five Powers) are observed by inner ordinary beings; 'the eight sevens' (the Eightfold Noble Path, the Seven Factors of Enlightenment) are observed by true sages. Master Kaishan says it is not so; the thirty-seven factors of enlightenment penetrate both outer and inner ordinary beings. 'The three fours' and 'the two fives' are similar understanding observations of inner ordinary beings; 'the eight sevens' are observations practiced by true sages. The Eightfold Path is seeing the truth; the Seven Factors of Enlightenment are contemplation. Master Guan refutes 'Adornment' saying, the Mahaprajnaparamita Sutra elucidates that the thirty-seven factors of enlightenment are supramundane dharmas; how can 'the three fours' be practiced by outer ordinary beings? Refuting Master Kaishan, this passage says that the highest mundane dharma is not pure conduct; the thirty-seven factors of enlightenment are pure conduct; how can outer ordinary beings observe them? The Tiantai school elucidates various types of Bodhipaksa-dharmas, detailed in the Bodhipaksa-dharmas section of Mohe Zhiguan. 'Adornment' elucidates based on the Bodhipaksa-dharmas of the position; Kaishan elucidates based on the Bodhipaksa-dharmas of the common path of practice; they are all one explanation (etc.). Regarding the initial elucidation of 'is', it is divided into four points: first, explaining that the thirty-seven factors of enlightenment are the foundation of pure conduct. 'If separated from these below', second, explaining that without the Bodhipaksa-dharmas, one cannot attain the fruit. 'Because of these causes and conditions below', third, concluding 'is'. 'Why below', fourth, explaining the meaning of 'is'. Kasyapa (Kasyapa, a disciple of the Buddha) asked the Buddha, 'Defiled dharmas below', the second part elucidates 'is not', with four rounds of questions and answers. This initial round of questions and answers elucidates that defiled good is not pure conduct. The meaning of the question is: defiled good can also support the arising of undefiled wisdom; why not say it is pure conduct? The answer is because its essence is inverted, so it cannot be said to be pure conduct. 'Inverted' means not understanding that defiled good has permanence, impermanence, and other inversions. But since it is defiled, there is an attachment mind, and one cannot be without a mind of gain and loss, so it is called inverted. Kasyapa asked the Buddha, 'The highest mundane dharma below', the second round of questions and answers. The meaning of the question is to use mundane dharma to refute, so first define the principle. The Buddha said 'Defiled ones', the Buddha answered. Master Kaishan says that the five expedient means all carry taking of characteristics, and are actually defiled, yet they are also similar to undefiled, but they have not yet cut off outflows, and do not include the difference of undefiled, so they are called 'defiled', yet its essence...
實不執。故難文即云性非倒也。世尊雖是有漏下。第三問答正難。問意云。雖復謂為有漏而能生解體非顛倒。既其若是何故非梵行。佛答有二。此初言向無漏故不名倒者。明此觀發無漏故不名倒。而自體有執。次又言世第一法唯是一心者。正取鄰于苦忍為第一法。則唯一剎那心。今佛答意。明我說梵行本令眾生髮心相續。世法即唯一心是故不取。迦葉白佛眾生五識下。第四問答。問中舉五識為問文云。眾生五識非是顛倒者諸解不同。有說識陰未有取相。或言識心有相。但輕后三心。而今問家云。五識非倒者。謂但一往得境。未分別三假參差之相。故說非倒。而復云非一心者。如眼見色即心心相續若爾者不得不為梵行。佛答云然是有漏復是顛倒。故知識心已有取相。又云體非真實非著想故倒。下文釋云。生男女想乃至舍宅瓶衣等想者。識心未得男女形心瓶衣等解。此乃想心而有。此文者欲。明想時何故有執。正由前識心已著色聲故生今想著。舉果明因也。善男子三十七品下。第三結是也。善男子若有菩薩於三十七品下。第二明道品因緣即能知九義。九義即是道品之用。婆沙中明道品有九性。此則是性。若論其體各有所據。言九性者。一戒。二定。三慧。四念。五信。六精進。七喜。八猗。九舍。約道品中惟三是戒。即正
【現代漢語翻譯】 現代漢語譯本 『實不執』，因此《難文》中說『性非倒也』（自性不是顛倒的）。世尊即使處於有漏的狀態下，第三個問答也提出了疑問。提問的意思是：即使被稱為有漏，但它能產生對解脫的理解，而不是顛倒的。既然如此，為什麼它不是梵行（清凈的行為）呢？佛陀的回答有兩個方面。首先，『向無漏故不名倒者』，表明這種觀照能引發無漏的智慧，因此不被稱為顛倒，但其自體仍然存在執著。其次，『又言世第一法唯是一心者』，指的是最接近苦忍的世間第一法，即唯一的剎那心。現在佛陀回答的意思是：我說梵行的根本目的是爲了讓眾生髮起相續不斷的善心，而世間法只是唯一的心念，因此不被採納為梵行。 迦葉問佛：『眾生五識下』，這是第四個問答。提問中以五識為例，經文中說『眾生五識非是顛倒者』，對此有不同的解釋。有人說識陰還沒有取相，或者說識心有相，但輕視后三心。而現在提問者說五識不是顛倒的，是因為五識只是一開始接觸到外境，還沒有分別三假（名假、法假、位假）參差不齊的相狀，所以說不是顛倒的。但又說『非一心者』，比如眼睛看到顏色，心念就會相續不斷，如果這樣，就不得不認為是梵行。佛陀回答說：『然是有漏復是顛倒』，因此知識心已經有了取相。又說『體非真實非著想故倒』，下文解釋說：『生男女想乃至舍宅瓶衣等想者』，識心還沒有得到男女的形體、瓶子衣服等的概念，這些都是想心的作用。這段文字想要說明，在想的時候為什麼會有執著？正是因為之前的識心已經執著於色聲等，所以才會產生現在的想念。這是舉果來證明因。 『善男子三十七品下』，這是第三個結論。『善男子若有菩薩於三十七品下』，第二點說明道品（三十七道品）的因緣就能瞭解九義。九義就是道品的作用。《婆沙》中說明道品有九種性質，這裡說的就是這些性質。如果從其體性來說，各有依據。所說的九性是：一、戒（śīla），二、定（samādhi），三、慧（prajñā），四、念（smṛti），五、信（śraddhā），六、精進（vīrya），七、喜（prīti），八、猗（praśrabdhi），九、舍（upekṣā）。從道品來說，只有三種是戒，即正...
【English Translation】 English version 'Not clinging to reality.' Therefore, the Difficult Text says, 'The nature is not inverted' (svabhāva is not inverted). Even though the World-Honored One is in a state of being with outflows (sāsrava), the third question and answer raises a doubt. The meaning of the question is: Even if it is called having outflows, it can generate understanding of liberation and is not inverted. Since this is the case, why is it not Brahmacarya (pure conduct)? The Buddha's answer has two aspects. First, 'Because it is directed towards the outflow-free, it is not called inverted,' indicating that this contemplation can trigger outflow-free wisdom and is therefore not called inverted, but its self-nature still has attachment. Second, 'Also, the World's First Dharma is only one mind,' referring to the World's First Dharma closest to the forbearance of suffering (kṣānti), which is the only momentary mind. Now, the Buddha's meaning in answering is: I say that the fundamental purpose of Brahmacarya is to enable sentient beings to generate a continuous stream of wholesome thoughts, but worldly dharma is only a single thought, so it is not adopted as Brahmacarya. Kāśyapa asked the Buddha, 'Sentient beings' five consciousnesses...' This is the fourth question and answer. The question uses the five consciousnesses (pañca vijñāna) as an example. The text says, 'Sentient beings' five consciousnesses are not inverted,' to which there are different interpretations. Some say that the consciousness aggregate (vijñāna-skandha) has not yet grasped an image, or that the consciousness mind has an image but disregards the latter three minds. But now the questioner says that the five consciousnesses are not inverted because the five consciousnesses only initially come into contact with external objects and have not yet distinguished the disparate appearances of the three falsities (name-falsity, dharma-falsity, position-falsity), so they are said to be not inverted. But it is also said, 'Not one mind,' for example, when the eyes see color, thoughts will continue uninterrupted. If this is the case, it must be considered Brahmacarya. The Buddha replied, 'However, it has outflows and is inverted,' therefore the knowledge-consciousness mind already has grasping. It is also said, 'The substance is not real, and it is inverted because of not clinging to thoughts.' The following text explains, 'Generating thoughts of men and women, even houses, bottles, clothes, etc.,' the consciousness mind has not yet obtained the concepts of the forms of men and women, bottles, clothes, etc. These are all functions of the thought-mind. This passage wants to explain why there is attachment when thinking? It is precisely because the previous consciousness-mind has already been attached to forms, sounds, etc., that the present thoughts are generated. This is using the result to prove the cause. 'Good man, the thirty-seven qualities...' This is the third conclusion. 'Good man, if a Bodhisattva in the thirty-seven qualities...' The second point explains that the conditions of the path factors (bodhipākṣika-dharmas) can understand the nine meanings. The nine meanings are the functions of the path factors. The Mahāvibhāṣā explains that the path factors have nine qualities, and what is said here are these qualities. If we consider their nature, each has a basis. The nine qualities are: 1. Morality (śīla), 2. Concentration (samādhi), 3. Wisdom (prajñā), 4. Mindfulness (smṛti), 5. Faith (śraddhā), 6. Diligence (vīrya), 7. Joy (prīti), 8. Tranquility (praśrabdhi), 9. Equanimity (upekṣā). From the perspective of the path factors, only three are morality, namely right...
語業命。八種是定。四如意為四定。五定根。六定力。七定覺。八正定。九種是慧。四念處為四。慧根慧力為六。擇法覺分為七。正見正思惟為九。四種是念。念根念力正念念覺分。兩種是信。信根信力。八種是精進。四正勤為四。根力為六。正精進及精進覺分為八。所餘各一。此文有五。一列名。二明體。三釋義。四約法。五料簡。此第一列名。然此九義即為三別。初四是道品之因。中三是道品之體。后二是道品之果。言前四因者。根是欲欲發心求于菩提。因是明無明。善因是明。惡因是無明。攝是收攝不令散失。增是善思惟思惟作善。所以此四是因。主是念。導是定。勝是慧。既云念定慧寧非是體。實是解脫即少分。畢竟即涅槃果。此二豈非是果。迦葉白佛下第二明體。先問。次答。答又二。先贊問。次正答。答中雲因名明觸者。即善知識之緣。善男子善欲即是下。第三釋九義即為九文。此先釋欲為根本又。二先釋。次料簡。釋中二。先答。次譬。次料簡中有兩番問答。世尊云何明觸下第二釋。觸最有多句。以觸無定。然則隨有觸對之義皆得說也。文云。因正命故得凈根戒。前明正命已。是木叉。木叉云戒。此中又未明定共道共。何以知然。下文自云。因凈根戒得樂寂靜始是得定能善思惟。始是得慧既未明定慧。
【現代漢語翻譯】 語業命（正確的言語行為）。八種是定（八正道中的正定）。四如意為四定（四種如意足，是四種禪定的基礎）。五定根（五種禪定之根）。六定力（六種禪定之力）。七定覺（七覺支中的定覺支）。八正定（八正道中的正定）。九種是慧（九種智慧）。四念處為四（四念處，即身念處、受念處、心念處、法念處）。慧根慧力為六（慧根和慧力）。擇法覺分為七（七覺支中的擇法覺支）。正見正思惟為九（八正道中的正見和正思惟）。四種是念（四種憶念）。念根念力正念念覺分（念根、念力、正念、念覺支）。兩種是信（兩種信念）。信根信力（信根和信力）。八種是精進（八種精進）。四正勤為四（四正勤）。根力為六（精進根和精進力）。正精進及精進覺分為八（正精進和精進覺支）。所餘各一（其餘各一種）。 此文有五（這段文字分為五個部分）。一列名（列出名稱）。二明體（闡明本質）。三釋義（解釋含義）。四約法（歸納到佛法中）。五料簡（簡要辨析）。此第一列名（這是第一部分，列出名稱）。然此九義即為三別（這九種意義可以分為三個部分）。初四是道品之因（前四種是修道的基礎）。中三是道品之體（中間三種是修道的本體）。后二是道品之果（后兩種是修道的果實）。言前四因者（說到前四種基礎）。根是欲欲發心求于菩提（根是願望，想要發起追求菩提之心）。因是明無明（因是光明和無明）。善因是明（好的因是光明）。惡因是無明（不好的因是無明）。攝是收攝不令散失（攝是收攝，不讓它散失）。增是善思惟思惟作善（增是善於思考，思考如何行善）。所以此四是因（所以這四種是基礎）。 主是念（主導是憶念）。導是定（引導是禪定）。勝是慧（殊勝是智慧）。既云念定慧寧非是體（既然說是憶念、禪定、智慧，難道不是本體嗎）。實是解脫即少分（實際上是解脫，只是少部分）。畢竟即涅槃果（最終是涅槃的果實）。此二豈非是果（這兩種難道不是果實嗎）。迦葉白佛下第二明體（迦葉對佛說，下面第二部分闡明本質）。先問（先提問）。次答（然後回答）。答又二（回答又分為兩個部分）。先贊問（先讚歎提問）。次正答（然後正式回答）。答中雲因名明觸者（回答中說，因為名為明觸）。即善知識之緣（就是善知識的緣分）。善男子善欲即是下（善男子，善的願望就是）。 第三釋九義即為九文（第三部分解釋九種意義，分為九段文字）。此先為根本又（這裡首先為根本）。二先釋（第二，先解釋）。次料簡（然後簡要辨析）。釋中二（解釋中分為兩個部分）。先答（先回答）。次譬（然後比喻）。次料簡中有兩番問答（簡要辨析中有兩輪問答）。世尊云何明觸下第二釋（世尊，什麼是明觸，下面第二部分解釋）。觸最有多句（觸有很多種說法）。以觸無定（因為觸沒有固定的定義）。然則隨有觸對之義皆得說也（因此，凡是具有接觸和相對意義的都可以說是觸）。文云（經文中說）。因正命故得凈根戒（因為正確的言語行為，所以得到清凈的根戒）。前明正命已（前面已經闡明了正確的言語行為）。是木叉（就是戒律）。木叉云戒（戒律就是戒）。此中又未明定共道共（這裡又沒有闡明定共和道共）。何以知然（為什麼知道是這樣）。下文自云（下面的經文自己會說）。因凈根戒得樂寂靜始是得定能善思惟（因為清凈的根戒得到快樂和寂靜，才開始得到禪定，才能善於思考）。始是得慧既未明定慧（才開始得到智慧，既然沒有闡明禪定和智慧）。
【English Translation】 Correct speech conduct. Eight are concentration (Right Concentration in the Eightfold Path). The four bases of psychic power are the four concentrations (the four foundations for achieving supernatural abilities, which are the basis for four types of meditation). Five roots of concentration. Six powers of concentration. Seven factors of enlightenment related to concentration. Eight Right Concentration. Nine are wisdom. The four foundations of mindfulness are four (the four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena). The roots and powers of wisdom are six. The factor of discernment of phenomena among the seven factors of enlightenment. Right View and Right Thought are nine (Right View and Right Thought in the Eightfold Path). Four are mindfulness. The roots and powers of mindfulness, Right Mindfulness, and the factor of mindfulness among the enlightenment factors. Two are faith. The roots and powers of faith. Eight are diligence. The four right exertions are four. The roots and powers are six. Right Diligence and the factor of diligence among the enlightenment factors are eight. The remaining each have one. This text has five parts. First, listing the names. Second, clarifying the essence. Third, explaining the meaning. Fourth, relating to the Dharma. Fifth, brief analysis. This is the first part, listing the names. However, these nine meanings can be divided into three categories. The first four are the causes of the path factors. The middle three are the essence of the path factors. The last two are the fruits of the path factors. Speaking of the first four causes, the root is desire, the desire to generate the mind to seek Bodhi (enlightenment). Cause is light and ignorance. A good cause is light. A bad cause is ignorance. Restraint is to gather and not let it scatter. Increase is to think well and think of doing good. Therefore, these four are causes. The master is mindfulness. The guide is concentration. The victory is wisdom. Since it is said that mindfulness, concentration, and wisdom are not the essence, in reality, it is liberation, only a small part. Ultimately, it is the fruit of Nirvana. Are these two not fruits? Kashyapa said to the Buddha, the second part clarifies the essence. First, ask. Then, answer. The answer is also in two parts. First, praise the question. Then, answer directly. In the answer, it is said that the cause is called 'bright contact'. It is the condition of a good teacher. Good man, good desire is below. The third part explains the nine meanings in nine sections. Here, first, ** is the root again. Second, first explain. Then, briefly analyze. In the explanation, there are two parts. First, answer. Then, analogy. In the brief analysis, there are two rounds of questions and answers. World Honored One, what is bright contact, the second part explains. Contact has many statements. Because contact has no fixed definition. Therefore, anything with the meaning of contact and relativity can be said to be contact. The text says, 'Because of right livelihood, one obtains pure roots and precepts.' The previous explanation of right livelihood is already the Pratimoksha (code of monastic rules). Pratimoksha means precepts. Here, it does not clarify concentration and the path together. How do we know this? The following text says, 'Because pure roots and precepts obtain joy and tranquility, one begins to obtain concentration and can think well.' One begins to obtain wisdom, since concentration and wisdom have not been clarified.
云何已有道定戒耶。而今得木叉竟。在道定前而說凈根戒者。有二釋。初云。前明正命是木叉戒正是堅持不犯。此復明凈根者。更明此戒漸細乃能攝護五根不令起過。故謂凈根。二云。不言凈於五根。但菩薩自有信等諸根。戒有能生之義。即戒為根。此戒既凈能生定慧等法。故謂凈根戒。十住論。優婆塞戒經。並有凈根之說。受名攝取下第三釋攝受。前明觀受。受是生煩惱之始攝取煩惱。今明受生道品。故還謂受為攝取。因善思惟下第四釋增。謂因思惟故心解增進故名為增。其中先倡。次釋。若觀能破下第五釋念。有法譬合也。既入定已下第六釋導。謂定能導生於智故有導名。是三十七品下第七釋勝。有法譬合。意言慧能正斷故名為勝。雖因修習下第八釋實。先舉定伏非實。次正明智斷是實。是三十七品下第九釋畢竟。其中二。先明四沙門果猶非畢竟。后正明得大涅槃乃為究竟。而文言除斷三十七品所行之事。謂得果之日因中有為諸慧悉舍。複次善愛念。心下。第四明約法又三。一約法。二約人。三就譬。此初就法明。其中九法為三意。前四是因。中三是體。后二是果。複次欲者即發心下第二就人。此中九法為二。前四就因。后五就果。然因中通內凡。果地通學與無學。複次欲名為識下第三就譬。此又三解。一開善云
【現代漢語翻譯】 現代漢語譯本 云何已有道定戒耶。而今得木叉（戒律）竟？ 在道定前而說凈根戒者，有二釋。初云：前明正命是木叉戒，正是堅持不犯。此復明凈根者，更明此戒漸細，乃能攝護五根不令起過，故謂凈根。 二云：不言凈於五根，但菩薩自有信等諸根，戒有能生之義，即戒為根。此戒既凈，能生定慧等法，故謂凈根戒。《十住論》、《優婆塞戒經》並有凈根之說。 受名攝取下第三釋攝受。前明觀受，受是生煩惱之始，攝取煩惱。今明受生道品，故還謂受為攝取。 因善思惟下第四釋增。謂因思惟故，心解增進，故名為增。 其中先倡，次釋。若觀能破下第五釋念。有法譬合也。 既入定已下第六釋導。謂定能導生於智，故有導名。 是三十七品下第七釋勝。有法譬合。意言慧能正斷，故名為勝。 雖因修習下第八釋實。先舉定伏非實，次正明智斷是實。 是三十七品下第九釋畢竟。其中二：先明四沙門果猶非畢竟，后正明得大涅槃乃為究竟。而文言除斷三十七品所行之事，謂得果之日，因中有為諸慧悉舍。 複次，善愛念心下。第四明約法又三：一約法，二約人，三就譬。此初就法明。其中九法為三意：前四是因，中三是體，后二是果。 複次，欲者即發心下第二就人。此中九法為二：前四就因，后五就果。然因中通內凡，果地通學與無學。 複次，欲名為識下第三就譬。此又三解：一開善云。
【English Translation】 English version What is the meaning of already having the precepts of the path and samadhi (道定戒), and now attaining Moksha (木叉, liberation)? Regarding the explanation of the pure root precepts (凈根戒) before the path and samadhi, there are two interpretations. The first says: The previous explanation of right livelihood (正命) is the Moksha precepts, which is precisely upholding and not violating them. This further explanation of pure roots clarifies that these precepts are increasingly subtle, enabling the protection of the five roots (五根, five sense faculties) to prevent them from arising transgressions, hence called pure roots. The second says: It does not mean purifying the five roots, but Bodhisattvas inherently possess roots such as faith (信). Precepts have the meaning of being able to generate, that is, precepts are the root. Since these precepts are pure, they can generate samadhi, wisdom, and other dharmas, hence called pure root precepts. Both the Ten Stages Treatise (十住論) and the Upasaka Precept Sutra (優婆塞戒經) mention pure roots. The third explanation of 'receiving the name and gathering' (受名攝取) is about acceptance. The previous explanation of observing reception (觀受) is that reception is the beginning of generating afflictions, gathering afflictions. Now it explains that reception generates the factors of the path (道品), so it is still called acceptance. The fourth explanation of 'due to good contemplation' (因善思惟) is about increase. It means that due to contemplation, the understanding of the mind increases, hence it is called increase. Among them, first it is advocated, then explained. The fifth explanation of 'if observing can break' (若觀能破) is about mindfulness (念). There is a combination of dharma and analogy. The sixth explanation of 'having entered samadhi' (既入定已) is about guidance. It means that samadhi can guide the generation of wisdom, hence it has the name guidance. The seventh explanation of 'these are the thirty-seven factors' (是三十七品) is about victory. There is a combination of dharma and analogy. It means that wisdom can correctly sever, hence it is called victory. The eighth explanation of 'although due to cultivation' (雖因修習) is about reality. First, it mentions that samadhi subdues but is not real, then it correctly clarifies that the severance of wisdom is real. The ninth explanation of 'these are the thirty-seven factors' (是三十七品) is about ultimate. Among them, there are two points: first, it clarifies that the four fruits of a Shramana (沙門果, stages of enlightenment) are still not ultimate; later, it correctly clarifies that attaining great Nirvana (大涅槃) is the ultimate. And the text says to eliminate and sever the activities performed by the thirty-seven factors, meaning that on the day of attaining the fruit, all conditioned wisdom in the cause is abandoned. Furthermore, 'good love and mindfulness of the mind' (善愛念心). The fourth explanation about dharma has three aspects: one is about dharma, two is about people, and three is about analogy. This first explains about dharma. Among these nine dharmas, there are three meanings: the first four are the cause, the middle three are the body, and the last two are the result. Furthermore, 'desire is called the arising of the mind' (欲者即發心). The second is about people. Among these nine dharmas, there are two aspects: the first four are about the cause, and the last five are about the result. However, the cause generally includes the inner ordinary, and the result generally includes the learned and the unlearned. Furthermore, 'desire is called consciousness' (欲名為識). The third is about analogy. This also has three explanations: one is that Kai Shan (開善) says.
。此舉十二因緣是九法之境。道品緣此境也。二者今之所用此是就譬明此。九法次第如十二緣相生。此九法亦爾。次第相生。然此十二因緣有三事難解。一不具足。二識支重出。三不次第。所以不具者正為存略。而略行不略無明者。以無明是因緣根本。所以識支重出者。一正是識支。二謂觸為識。所以不次第者。正欲明因緣輪轉無窮不定次第。迦葉菩薩言根本因增下。第五料簡。先問次答。答有五複次。初複次雲根者初發可解。因者即是相似。是即初后兩心相續不斷。增者滅相似得相似者即滅前相似心。更復得后相似之心。而但簡三法。其中有三道之說。見道即見諦道修道即思惟道。唯除羅漢果。無學即羅漢。迦葉菩薩言如佛所說下。第二就十想明行。先問次答。答中有三。初總標。次解釋。三總結。此初總標十想次列。然論其體實是慧也。以想名說之。初作觀時未能明瞭想像其事。后觀成時從方便立名亦名為想。若論其位則通淺深。以其初習亦名十想。大品中亦有十想。釋論云。初習名九想。成就名十想。名數大略與此是同。但有兩異。一者大品剩有不凈想斷想。二者大品無有多過罪想及無愛想。其中離惡想即離解脫想。儘想即滅想但此十想為二。前六明觀行。后四明出離。就前六為二。初三是正觀。謂苦無常無我
【現代漢語翻譯】 現代漢語譯本： 此舉十二因緣是九法之境。道品緣於此境。二者現在所用的，這是就譬喻來說明。九法次第如十二因緣相生。這九法也是如此，次第相生。然而這十二因緣有三件事難以理解：一是不具足，二是識支重複出現，三是不按次第。所以說不具足，正是爲了存略。而省略了行為，沒有省略無明，是因為無明是因緣的根本。所以識支重複出現，一是正識支，二是說觸為識。所以不按次第，正是要說明因緣輪轉無窮，不一定按次第。迦葉菩薩說根本因增長衰退。第五個料簡，先問后答。回答有五個複次。第一個複次說，根是指最初的生髮可以理解。因是指相似，是指最初和最後的兩個心念相續不斷。增是指滅掉相似而得到相似，即滅掉之前的相似心，又得到之後的相似心。而只簡要說明了三法，其中有見道、修道之說。見道即見諦道，修道即思惟道。唯獨除去羅漢果，無學即羅漢。迦葉菩薩說，如佛所說。第二個就十想來說明行。先問后答。回答中有三部分：首先是總標，其次是解釋，第三是總結。這裡首先總標十想，其次列舉。然而論其體，實際上是慧。用想來命名，是因為最初作觀時未能明瞭，想像其事。後來觀成時，從方便的角度立名，也名為想。若論其位，則通淺深。因為最初學習也名為十想。《大品般若經》中也有十想。《釋論》說，最初學習名為九想，成就名為十想。名數大致與此相同，但有兩點不同：一是《大品般若經》多出不凈想、斷想，二是《大品般若經》沒有多過罪想及無愛想。其中離惡想即離解脫想，儘想即滅想。但這十想分為兩部分：前六個說明觀行，后四個說明出離。就前六個來說，又分為兩部分：前三個是正觀，即苦、無常、無我。
【English Translation】 English version: This upholding of the twelve nidānas (twelve links of dependent origination) is the realm of the nine dharmas (nine factors of existence). The path factors (dō品) are conditioned by this realm. Secondly, what is used now is explained through analogy. The sequence of the nine dharmas is like the arising of the twelve nidānas. These nine dharmas are also like that, arising in sequence. However, there are three things difficult to understand about these twelve nidānas: first, they are incomplete; second, the consciousness link (識支, vijnana-anga) appears repeatedly; and third, they are not in sequence. The reason they are incomplete is precisely for the sake of brevity. And while action (行, samskara) is omitted, ignorance (無明, avidya) is not, because ignorance is the root of dependent origination. The reason the consciousness link appears repeatedly is that one is the direct consciousness link, and the second is that contact (觸, sparsha) is said to be consciousness. The reason they are not in sequence is precisely to explain that the wheel of dependent origination turns endlessly, not necessarily in sequence. Kashyapa Bodhisattva said that the root cause increases and declines. The fifth examination (料簡, liao jian) proceeds with a question first, then an answer. The answer has five further explanations (復次, fu ci). The first explanation says that 'root' (根, gen) refers to the initial arising that can be understood. 'Cause' (因, yin) refers to similarity, which means that the initial and final thoughts continue uninterrupted. 'Increase' (增, zeng) refers to extinguishing similarity and obtaining similarity, that is, extinguishing the previous similar thought and obtaining the subsequent similar thought. Only three dharmas are briefly explained, among which there is the saying of the path of seeing (見道, darshana-marga) and the path of cultivation (修道, bhavana-marga). The path of seeing is the path of seeing the truth, and the path of cultivation is the path of contemplation. Only the fruit of Arhat (羅漢果, arhat-phala) is excluded; the state of no-more-learning (無學, asaiksa) is Arhat. Kashyapa Bodhisattva said, 'As the Buddha said...' The second explanation uses the ten perceptions (十想, dasa-samjna) to explain action. A question is asked first, then answered. There are three parts to the answer: first, a general statement; second, an explanation; and third, a conclusion. Here, the ten perceptions are first stated generally, then listed. However, in essence, it is actually wisdom (慧, prajna). It is named 'perception' because when initially practicing contemplation, one is not yet clear and imagines the matter. Later, when contemplation is accomplished, it is named 'perception' from the perspective of skillful means (方便, upaya). If one considers its position, it encompasses both shallow and deep. Because initial learning is also called the ten perceptions. The Mahaprajnaparamita Sutra (大品般若經) also has ten perceptions. The Mahaprajnaparamitopadesha (釋論) says that initial learning is called the nine perceptions, and accomplishment is called the ten perceptions. The names and numbers are roughly the same as this, but there are two differences: first, the Mahaprajnaparamita Sutra has the additional perceptions of impurity (不淨想, asubha-samjna) and cessation (斷想, uccheda-samjna); second, the Mahaprajnaparamita Sutra does not have the perceptions of excessive faults (多過罪想) and no love (無愛想). Among them, the perception of detachment from evil (離惡想) is the perception of detachment and liberation (離解脫想), and the perception of exhaustion (盡想) is the perception of cessation (滅想, nirodha-samjna). But these ten perceptions are divided into two parts: the first six explain the practice of contemplation, and the last four explain liberation. Regarding the first six, they are further divided into two parts: the first three are correct contemplation, namely suffering (苦, duhkha), impermanence (無常, anitya), and no-self (無我, anatman).
。后之三想相成而已。古來二解。一云。別相主對以死想成無常。不可樂想成苦。厭離食想成無我。言食厭成無我者。然世間人于食生貪者。只由計我欲美其色故。佛知無我即不貪求精好飲食。故知厭食成無我想。不可樂成苦想者。所以瑞應經云。三界皆苦何可樂者。死想成無常者此最易見。以死故無常。言通相成者。只由食厭不可樂死故無我。亦只由食厭不可樂死故苦。由食厭不可樂死故無常。后四想者多過罪想通厭世間。離解脫想與滅想為異者三解。一云。斷因盡為離。斷果盡為滅。二云。分知為離。全盡為滅。三云。伏惑為離。斷除為滅。無愛想者。既離滅之後故心無愛著。文云稱比丘義可知。故下云稱可沙門之相。迦葉言云何名為下。第二解釋又三。初別解六想。次總嘆六想。三略標。四想。此初先別解六想。無常為初。先問。次答。答中六想自為六文初無常中二。先標。次釋。釋中二。先粗次細。言二苦因者二解。一云。因內生內苦。因外生外苦。二云。出在文中。飢渴為內寒熱為外。言行六處者即是六塵。次修苦想下。第二解苦想。云深觀此。身即無常器者。身中三苦八苦。皆在身內故言苦器。文又云。無常故苦者。數人云。無常力切故苦。若無常所逼則不苦。論師云不爾。苦必無常。無常未必有苦。如
【現代漢語翻譯】 后三種觀想是相互成就的。古來有兩種解釋。一種說法是，別相（個別的特徵）主要針對：以死亡的觀想成就無常的認知，以不可喜愛的觀想成就對苦的認知，以厭離食物的觀想成就無我的認知。說到厭惡食物成就無我之想，是因為世間之人對食物產生貪戀，只是因為認為『我』喜歡它的顏色。佛知道沒有『我』，就不會貪求精美的飲食。所以知道厭惡食物能成就無我想。不可喜愛的觀想成就苦想，正如《瑞應經》所說：『三界皆苦，有什麼可喜愛的呢？』死亡的觀想成就無常想，這是最容易理解的，因為有死亡所以是無常的。說到通相成就，只是因為厭惡食物、不可喜愛、死亡，所以無我；也只是因為厭惡食物、不可喜愛、死亡，所以是苦；因為厭惡食物、不可喜愛、死亡，所以是無常。 後面的四種觀想，大多是過患罪惡的觀想，普遍厭惡世間。離解脫想與滅想的不同有三種解釋。一種說法是，斷絕導致煩惱的原因是『離』，斷絕煩惱的結果是『滅』。另一種說法是，部分認知是『離』，完全斷儘是『滅』。還有一種說法是，降伏迷惑是『離』，斷除迷惑是『滅』。無愛想，既然已經『離』和『滅』之後，心中就沒有愛戀執著。經文中說『稱比丘』的意思是可以理解的，所以下面說『堪稱沙門』的相。迦葉問『云何名為』以下的內容，第二重解釋又分為三部分：首先分別解釋六想，其次總贊六想，最後簡略標出四想。這裡首先分別解釋六想，以無常為開始。先提問，然後回答。回答中六想各自成為六段文字，首先無常想中分為兩部分：先標示，然後解釋。解釋中分為粗略和細緻。說到『二苦因』有兩種解釋：一種說法是，因為內在產生內在的苦，因為外在產生外在的苦。另一種說法是，出現在經文中的，飢渴是內在的，寒熱是外在的。說到『行六處』，就是指六塵（色、聲、香、味、觸、法）。接下來『次修苦想下』，第二重解釋苦想。說『深觀此身即無常器』，身體中的三苦八苦，都在身體內部，所以說是苦器。經文又說『無常故苦』，有些人說，無常的力量強烈所以是苦，如果沒有無常的逼迫，就不會感到苦。論師說不是這樣，苦必定是無常的，無常未必是苦，比如...
【English Translation】 The latter three contemplations are mutually accomplished. There have been two interpretations since ancient times. One says that the distinct characteristics (別相) mainly address: using the contemplation of death to achieve the realization of impermanence (無常), using the contemplation of unattractiveness to achieve the realization of suffering (苦), and using the contemplation of aversion to food to achieve the realization of no-self (無我). Speaking of aversion to food accomplishing the thought of no-self, it is because people in the world are greedy for food, simply because they think 'I' like its color. The Buddha knows that there is no 'I', so he will not greedily seek fine food. Therefore, it is known that aversion to food can accomplish the thought of no-self. The contemplation of unattractiveness accomplishes the thought of suffering, just as the Ruiying Sutra says: 'The three realms are all suffering, what is there to be happy about?' The contemplation of death accomplishes the thought of impermanence, which is the easiest to understand, because there is death, so it is impermanent. Speaking of the common characteristics accomplishing each other, it is only because of aversion to food, unattractiveness, and death that there is no-self; it is also only because of aversion to food, unattractiveness, and death that there is suffering; because of aversion to food, unattractiveness, and death, it is impermanent. The latter four contemplations are mostly contemplations of faults and sins, universally detesting the world. The difference between the contemplation of detachment and liberation (離解脫想) and the contemplation of cessation (滅想) has three explanations. One says that cutting off the cause of affliction is 'detachment', and cutting off the result of affliction is 'cessation'. Another says that partial cognition is 'detachment', and complete exhaustion is 'cessation'. Still another says that subduing delusion is 'detachment', and eradicating delusion is 'cessation'. The thought of no love (無愛想), since it has already been 'detached' and 'ceased', there is no love or attachment in the heart. The meaning of 'called Bhikshu' (稱比丘) in the text can be understood, so it says below 'worthy of being called a Shramana' (稱可沙門) . Kashyapa (迦葉) asks 'What is called' (云何名為) below, the second interpretation is divided into three parts: first, explain the six thoughts separately, second, praise the six thoughts in general, and finally, briefly mark the four thoughts. Here, first explain the six thoughts separately, starting with impermanence. First ask, then answer. In the answer, the six thoughts each become six paragraphs, first the thought of impermanence is divided into two parts: first mark, then explain. The explanation is divided into rough and detailed. Speaking of 'two causes of suffering' (二苦因), there are two explanations: one says that internal suffering arises because of internal causes, and external suffering arises because of external causes. Another says that it appears in the text, hunger and thirst are internal, and cold and heat are external. Speaking of 'acting in the six places' (行六處), it refers to the six dusts (六塵) (form, sound, smell, taste, touch, dharma). Next, 'next cultivate the thought of suffering' (次修苦想下), the second interpretation of the thought of suffering. Saying 'deeply observe this body as an impermanent vessel' (深觀此身即無常器), the three sufferings and eight sufferings in the body are all inside the body, so it is said to be a vessel of suffering. The text also says 'impermanent therefore suffering' (無常故苦), some people say that the power of impermanence is strong, so it is suffering, if there is no pressure from impermanence, there will be no suffering. The commentator says it is not so, suffering must be impermanent, impermanence is not necessarily suffering, such as...
一切草木亦無常而不苦。有情之類有苦必無常。三聚為色。與無記並皆無常而不苦。唯心一事是苦。從智者復觀下。第三無我想可見。次明食厭想又三。初正明。次論義。三結成。文中雲。四食揣正搏觸思識者。揣只是今時人飯食。可分段故。觸食即是依報。衣服臥具強軟諸觸。思食是業食。識食只是意食。次明不可樂想如文。次明死想又二。初明大期之死。后明唸唸死又二。初問。次答。文云。一息一眴四百生滅。成論云。一念六十生滅。問云何兩文不相應耶。解有二意。一云。成論是小乘明無常。猶奢所以六十生滅。經是大乘明無常。稍切故所以四百。二云論云。一念者此念短故但六十。經云息者息長故有四百。智者具足下。第二總嘆六想。明從六想得於七想。文云。一常修想。非觀常境但常作此修故也。樂修想作愿樂之音。亦是恒樂欲修也。若人具足如上六想下。第三略標四想。文云。能訶三界即是過罪想。遠離三界即離想。滅除三界即滅想不生愛著即無愛想。是名智者下第三總結。爾時迦葉下。次偈嘆中第三就佛為嘆。三十六行偈大分為三。初兩行總標。次三十行正嘆。三四行結嘆。靈味師云。師子吼嘆佛大慈。此品嘆佛大悲。今謂不爾。文中自言佛具一味大慈心。復云所謂慈心救世間。寧直大悲。今謂應如
【現代漢語翻譯】 現代漢語譯本 一切草木也是無常而不是苦的。有情眾生有苦就一定是無常的。三聚（指色、受、想三蘊）屬於色法，與無記法（非善非惡的法）一樣，都是無常而不是苦的。只有心這件事是苦的。從智者再次觀察下面開始，第三是無我想可以被看見。接下來闡明食厭想，分為三部分。首先是正面闡明，其次是討論意義，第三是總結。文中說：『四食，即摶食、觸食、思食、識食。』摶食就是現在人們吃的飯食，可以分段食用。觸食就是依報（指生存環境），如衣服、臥具、強硬柔軟的各種觸感。思食是業食，識食只是意食。接下來闡明不可樂想，如經文所說。接下來闡明死想，分為兩部分。首先闡明大限之死，然後闡明唸唸之死，又分為兩部分。首先是提問，然後是回答。經文說：『一呼一吸之間有四百個生滅。』《成實論》說：『一念之間有六十個生滅。』有人問：『為什麼兩段經文不相應呢？』解釋有兩種說法。一種說法是，《成實論》是小乘，闡明無常比較寬泛，所以是六十個生滅。這部經是大乘，闡明無常比較緊迫，所以是四百個。另一種說法是，《成實論》說『一念』，這個念頭短，所以只有六十個生滅。經文說『一息』，這個呼吸長，所以有四百個。智者具足下面開始，第二是總共讚歎六想。闡明從六想得到七想。經文說：『一常修想，不是觀察常境，只是常常作這樣的修習。』樂修想，作愿樂的聲音，也是恒常喜樂地想要修習。如果有人具足如上六想下面開始，第三是簡略地標示四想。經文說：『能夠呵斥三界，就是過罪想。遠離三界，就是離想。滅除三界，就是滅想，不生愛著，就是無愛想。』這叫做智者下面開始，第三是總結。那時迦葉下面開始，接下來是偈頌讚嘆，其中第三是就佛陀來讚歎。三十六行偈頌大體分為三部分。最初兩行是總標，接下來三十行是正式讚歎，最後四行是總結讚歎。靈味師說，師子吼是讚歎佛陀的大慈，這一品是讚歎佛陀的大悲。我現在認為不是這樣。經文中自己說佛陀具有一味的大慈心，又說『所謂慈心救世間』，難道僅僅是大悲嗎？我現在認為應該像...
【English Translation】 English version All grasses and trees are also impermanent and not suffering. Sentient beings who experience suffering are certainly impermanent. The three aggregates (skandha) (referring to form, feeling, and perception) belong to the realm of form, and like the indeterminate (neither good nor evil) dharmas, they are all impermanent and not suffering. Only the mind is suffering. From the 'Wise one contemplates again' section onwards, the third is the perception of no-self that can be seen. Next, the contemplation of disgust towards food is explained in three parts. First, the direct explanation; second, the discussion of its meaning; and third, the conclusion. The text says: 'The four kinds of food are: morsel food (physical food), contact food, volitional food, and consciousness food.' Morsel food is what people eat nowadays, which can be consumed in portions. Contact food is the environment upon which we depend (the support), such as clothing, bedding, and various tactile sensations, whether hard or soft. Volitional food is karmic food, and consciousness food is simply mental food. Next, the contemplation of unattractiveness is explained as in the text. Next, the contemplation of death is explained in two parts. First, the death at the end of life; then, the death from moment to moment, which is also divided into two parts. First, the question; then, the answer. The text says: 'In one breath, there are four hundred arising and ceasing.' The Tattvasiddhi Shastra says: 'In one thought, there are sixty arising and ceasing.' Someone asks: 'Why do these two texts not correspond?' There are two explanations. One explanation is that the Tattvasiddhi Shastra is from the Hinayana tradition, which explains impermanence in a broader sense, so there are sixty arising and ceasing. This sutra is from the Mahayana tradition, which explains impermanence more urgently, so there are four hundred. Another explanation is that the Tattvasiddhi Shastra says 'one thought,' and this thought is short, so there are only sixty. The sutra says 'one breath,' and this breath is long, so there are four hundred. From 'The wise one is complete' onwards, the second part is the general praise of the six contemplations. It explains how to obtain the seven contemplations from the six contemplations. The text says: 'First, the contemplation of constant practice, not observing a constant realm, but simply constantly engaging in this practice.' The contemplation of joyful practice involves making sounds of joyful aspiration, and also constantly and joyfully desiring to practice. From 'If someone is complete with the above six contemplations' onwards, the third part is a brief indication of the four contemplations. The text says: 'Being able to rebuke the three realms is the contemplation of faults. Being apart from the three realms is the contemplation of detachment. Eradicating the three realms is the contemplation of cessation. Not generating attachment is the contemplation of non-attachment.' This is called the wise one. From 'At that time, Kashyapa' onwards, next is the verse of praise, in which the third part is the praise of the Buddha. The thirty-six lines of verses are roughly divided into three parts. The first two lines are the general introduction, the next thirty lines are the formal praise, and the last four lines are the concluding praise. The Lingwei teacher says that the lion's roar is the praise of the Buddha's great compassion, and this chapter is the praise of the Buddha's great pity. I now think this is not the case. The text itself says that the Buddha has the one flavor of great compassion, and also says 'So-called compassion saves the world,' is it merely great pity? I now think it should be like...
靈味。師子吼明佛性。即是大慈與樂。此品明闡提生善。即是大悲拔苦。別說若是。雖明大悲非無大慈。雖說大慈非無大悲。
大般涅槃經疏卷第三十一 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第三十二
隋章安頂法師撰
唐天臺沙門湛然再治
憍陳如品之一
憍陳如翻火器。姓也。阿若翻無知。名也。其義甚多。且出四意。在先得道是最初上座。左面右面前佛滅度。持法領法於今未來。耆年長德為最後座首。佛欲善始令終故對其人。二初轉法輪最先對之布衍甘露。後轉法輪復更對之以開秘藏。三本行理外最初翻邪。今因其人最後破外。四初對之令五人見諦。后對之令十仙見理以是義故從人得名。若作付法對陳如者。若領受言教應在阿難。若住持紹繼應在迦葉。弘闡大旨應在文殊。而諸大弟子。或已滅度。或復未來。耆年長德見佛始終。必藉上座堪任付囑。故對告之流通遺命。開善云。翻經未盡只有序正。正又為三。初開宗略說。二辨宗廣說。此品是第三攝邪歸正說。光宅云。翻雖未盡三段且足。此品即是流通段也。又云此品答第三十七。今欲問諸陰而我無智慧。興皇云。若是答問得前少意失后諸文。若言流通得命阿難文。又失其餘。若評
【現代漢語翻譯】 靈味（指佛法的精妙之處）。師子吼（比喻佛陀的教法如獅子吼般威猛）明佛性（揭示一切眾生皆有佛性）。即是大慈與樂（給予眾生快樂）。此品明闡提（斷善根的人）生善（也能生起善念）。即是大悲拔苦（解除眾生的痛苦）。別說若是（即使分別來說）。雖明大悲非無大慈（強調大悲的同時也包含大慈）。雖說大慈非無大悲（強調大慈的同時也包含大悲）。
《大般涅槃經疏》卷第三十一 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第三十二
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
憍陳如品之一
憍陳如（梵文：Ajñātakauṇḍinya）翻為火器（一種解釋）。姓也（是他的姓）。阿若（Ajñāta）翻為無知（一種解釋）。名也（是他的名）。其義甚多（含義很多）。且出四意（這裡列出四種解釋）。在先得道是最初上座（他是最早開悟的，所以是最初的上座）。左面右面前佛滅度（無論從哪個角度看，他都在佛陀涅槃之前）。持法領法於今未來（他將秉持佛法，引導未來的眾生）。耆年長德為最後座首（他年長有德，是最後座位的領袖）。佛欲善始令終故對其人（佛陀希望有一個好的開始和結束，所以對他說法）。二初轉法輪最先對之布衍甘露（第一次轉法輪時，最先為他宣講甘露般的佛法）。後轉法輪復更對之以開秘藏（後來轉法輪時，再次為他開示秘密的教義）。三本行理外最初翻邪（他最初的行為是破除外道的邪見）。今因其人最後破外（現在因為他，最終破除外道）。四初對之令五人見諦（最初對他說法，使五比丘證悟真諦）。后對之令十仙見理（後來對他說法，使十位仙人明白真理），以是義故從人得名（因此以他的名字命名）。若作付法對陳如者（如果說佛陀是把佛法咐囑給憍陳如）。若領受言教應在阿難（那麼領受佛陀言教的應該是阿難）。若住持紹繼應在迦葉（那麼住持佛法，繼承佛陀事業的應該是迦葉）。弘闡大旨應在文殊（那麼弘揚佛法大義的應該是文殊）。而諸大弟子（但是這些大弟子）。或已滅度（有的已經涅槃）。或復未來（有的還在未來）。耆年長德見佛始終（年長有德，見證了佛陀的開始和結束）。必藉上座堪任付囑（必須依靠上座才能託付重任）。故對告之流通遺命（所以對他宣說，流通佛陀的遺命）。開善云（開善寺的說法）。翻經未盡只有序正（翻譯的經典不完整，只有序分和正宗分）。正又為三（正宗分又分為三部分）。初開宗略說（首先是開宗明義的簡略敘述）。二辨宗廣說（其次是辨明宗旨的詳細敘述）。此品是第三攝邪歸正說（這一品是第三部分，講述攝受邪見，歸於正道）。光宅云（光宅寺的說法）。翻雖未盡三段且足（雖然翻譯不完整，但三段已經足夠）。此品即是流通段也（這一品就是流通分）。又云此品答第三十七（又說這一品回答了第三十七品的問題）。今欲問諸陰而我無智慧（現在想問關於五陰的問題，但我沒有智慧）。興皇云（興皇寺的說法）。若是答問得前少意失后諸文（如果是回答問題，那麼得到了前面的少部分意思，卻失去了後面的許多內容）。若言流通得命阿難文（如果說是流通分，那麼得到了阿難領受佛命的內容）。又失其餘（又失去了其他的內容）。若評（如果評論）
【English Translation】 『Ling Wei』 (referring to the essence of the Buddha's teachings). 『Simhanada』 (the lion's roar, a metaphor for the Buddha's teachings being as powerful as a lion's roar) clarifies 『Buddha-nature』 (revealing that all beings possess Buddha-nature). It is 『Great Compassion and Giving Joy』 (bestowing happiness upon sentient beings). This chapter clarifies that even 『Icchantikas』 (those who have severed their roots of goodness) can generate goodness. It is 『Great Compassion Relieving Suffering』 (alleviating the suffering of sentient beings). 『Separate explanations, if so』 (even if explained separately), 『although clarifying Great Compassion, it is not without Great Loving-kindness』 (emphasizing that Great Compassion also includes Great Loving-kindness). 『Although speaking of Great Loving-kindness, it is not without Great Compassion』 (emphasizing that Great Loving-kindness also includes Great Compassion).
Commentary on the Nirvana Sutra, Volume 31 Taisho Tripitaka, Volume 38, No. 1767, Commentary on the Nirvana Sutra
Commentary on the Nirvana Sutra, Volume 32
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Shramana Zhanran of Tiantai in the Tang Dynasty
Chapter on Ajñātakauṇḍinya, Part 1
『Ajñātakauṇḍinya』 (Sanskrit: Ajñātakauṇḍinya) translates as 『fire vessel』 (one interpretation). It is his surname (that is his surname). 『Ajñāta』 (Ajñāta) translates as 『unknowing』 (one interpretation). It is his name (that is his name). Its meaning is very extensive (the meaning is very broad). Let us present four meanings (here are four interpretations). 『Having attained enlightenment first, he is the foremost senior』 (he was the first to attain enlightenment, so he is the foremost senior). 『On the left, on the right, before the Buddha's passing』 (from any perspective, he was before the Buddha's Nirvana). 『Holding the Dharma, leading the Dharma, in the present and future』 (he will uphold the Dharma, guiding future beings). 『Aged, virtuous, and the leader of the last seat』 (he is old and virtuous, the leader of the last seat). 『The Buddha wished for a good beginning and end, therefore spoke to this person』 (the Buddha wished for a good beginning and end, so he spoke to him). 『Secondly, in the first turning of the Dharma wheel, he was the first to whom the nectar was proclaimed』 (in the first turning of the Dharma wheel, he was the first to whom the nectar-like Dharma was proclaimed). 『Later, in the turning of the Dharma wheel, he was again addressed to reveal the secret treasury』 (later, in the turning of the Dharma wheel, he was again addressed to reveal the secret teachings). 『Thirdly, his original practice was to overturn heresy outside of reason』 (his original practice was to refute the heretical views of external paths). 『Now, because of this person, he finally refutes the external』 (now, because of him, he finally refutes the external paths). 『Fourthly, initially addressing him caused the five to see the truth』 (initially addressing him caused the five bhikkus to realize the truth). 『Later addressing him caused the ten immortals to see the principle』 (later addressing him caused the ten immortals to understand the principle), 『for this reason, the name is derived from the person』 (therefore, the name is derived from his name). 『If it is said that the Buddha entrusted the Dharma to Ajñātakauṇḍinya』 (if it is said that the Buddha entrusted the Dharma to Ajñātakauṇḍinya). 『If receiving the teachings, it should be Ananda』 (then the one who received the Buddha's teachings should be Ananda). 『If upholding and continuing, it should be Kashyapa』 (then the one who upholds the Dharma and continues the Buddha's work should be Kashyapa). 『Expounding the great meaning, it should be Manjushri』 (then the one who expounds the great meaning of the Dharma should be Manjushri). 『But these great disciples』 (but these great disciples), 『some have already passed away』 (some have already entered Nirvana), 『some are yet to come』 (some are yet to come). 『Aged and virtuous, witnessing the Buddha's beginning and end』 (aged and virtuous, witnessing the Buddha's beginning and end). 『It is necessary to rely on the senior to be capable of entrusting』 (it is necessary to rely on the senior to be capable of entrusting the important task). 『Therefore, he is addressed to circulate the final instructions』 (therefore, he is addressed to circulate the Buddha's final instructions). 『Kaisan said』 (Kaisan Temple said), 『the translated sutra is incomplete, only the introduction and main section』 (the translated sutra is incomplete, only the introduction and the main section). 『The main section is further divided into three parts』 (the main section is further divided into three parts). 『First, a brief explanation of the doctrine』 (first, a brief explanation of the doctrine). 『Second, a detailed explanation of the doctrine』 (second, a detailed explanation of the doctrine). 『This chapter is the third, explaining the embracing of heresy and returning to the right』 (this chapter is the third part, explaining the embracing of heresy and returning to the right path). 『Guangzhai said』 (Guangzhai Temple said), 『although the translation is incomplete, the three sections are sufficient』 (although the translation is incomplete, the three sections are sufficient). 『This chapter is the circulation section』 (this chapter is the circulation section). 『Also said, this chapter answers the thirty-seventh』 (also said, this chapter answers the question in the thirty-seventh chapter). 『Now I want to ask about the skandhas, but I have no wisdom』 (now I want to ask about the skandhas, but I have no wisdom). 『Xinghuang said』 (Xinghuang Temple said), 『if it is answering questions, one gains the previous little meaning but loses the subsequent texts』 (if it is answering questions, one gains the previous little meaning but loses the subsequent texts). 『If it is said to be circulation, one gains the text of Ananda receiving the command』 (if it is said to be circulation, one gains the text of Ananda receiving the command). 『And loses the rest』 (and loses the rest). 『If commenting』 (if commenting)
諸師各得一意。若引曇無讖言此經義足而文未盡。若引居士請僧經云三品未來。又引下文命阿難則有二事。一令化須跋。二應付囑。命化已竟未見付囑。當知未盡。言有流通者。一攝邪歸正流通。二付囑流通。雖無付囑之文。而有攝邪故言有流通分。今明此品。猶是涅槃用。其義則寬。現在有攝邪攝惡之用。將來有救惡救邪之用。欲為正說流通兩涂。皆得欲作翻。盡不盡二義無妨。今明涅槃用。前品是攝惡用。此品是攝邪用。就文為二。第一結正觀行。第二破諸邪說。修行之要莫過此兩。正觀是自行上求。破邪是利他下化。正觀是行善。破邪是止善。正觀是解生。破邪是惑滅。正觀是智德。破邪是斷德。即四悉意。初明正觀又二。第一正辨觀行。第二總結褒貶。此初雙明常無常觀。皆憑陰為境。不論余法者總有四義。一化道始終。二隨物所宜。三結一經首末。四諸法初后。一化道始終者。法華云。昔于波羅柰轉四諦法輪。分別說諸法五眾之生滅五眾即五陰。生滅即無常。今入涅槃還滅五無常。得五皆常。二隨所宜者可見。三言結一經首末者。此經開宗。便言我今施汝常命色力。今最後經還結此意。辨五陰是常。欲明命色安辨即是五陰。四言結諸法始終者。凡觀行之體。無不先以五陰為始種智為終。故大品等經。多言色
【現代漢語翻譯】 現代漢語譯本： 各位法師各有自己的見解。如果引用曇無讖（Dharmaraksa）的話，認為這部經的義理已經足夠，只是文字上還有未盡之處。如果引用居士請僧經的說法，認為有三品是關於未來的。又引用下文命令阿難（Ananda）的部分，認為有兩件事：一是令其教化須跋（Subhadra），二是應該進行付囑。命令教化已經完成，但沒有看到付囑的內容，應當知道還有未盡之處。說到有流通分，一是攝受邪見迴歸正道，二是付囑流通。雖然沒有付囑的文字，但有攝受邪見的內容，所以說有流通分。現在說明這一品，仍然是涅槃（Nirvana）的作用，其意義則更為寬廣。現在有攝受邪見、攝受惡行的作用，將來有救助惡行、救助邪見的作用。想要為正道說法，流通兩種途徑都可以。想要進行翻譯，盡與不盡兩種說法都沒有妨礙。現在說明涅槃的作用，前一品是攝受惡行的作用，這一品是攝受邪見的作用。就文義而言，分為兩部分：第一是總結正確的觀行，第二是破斥各種邪說。修行的要點沒有超過這兩點的。正確的觀行是自己修行向上追求，破斥邪說是利益他人向下教化。正確的觀行是行善，破斥邪說是止惡。正確的觀行是理解產生，破斥邪說是迷惑消滅。正確的觀行是智德，破斥邪說是斷德。這就是四悉檀（four kinds of audiences）。首先說明正確的觀行，又分為兩部分：第一是正確辨別觀行，第二是總結褒揚和貶斥。這裡首先同時說明常與無常的觀行，都是憑藉五陰（Skandhas）為境界。不討論其他法，總共有四種意義：一是教化的始終，二是隨順事物所適宜，三是總結一部經的首尾，四是諸法的初始和最終。一是教化的始終，如《法華經》（Lotus Sutra）所說：『過去在波羅奈（Sarnath）轉四諦法輪（Dharma wheel of Four Noble Truths），分別解說諸法，五眾的生滅』，五眾就是五陰，生滅就是無常。現在進入涅槃，還滅五種無常，得到五種都是常。二是隨順事物所適宜，這是可以理解的。三是說總結一部經的首尾，這部經開始就說『我現在施予你們常命色力』，現在最後這部經還總結這個意思，辨別五陰是常，想要說明命色安辨就是五陰。四是說總結諸法的始終，凡是觀行的本體，沒有不先以五陰為開始，以種智為最終的。所以《大品般若經》（Mahaprajnaparamita Sutra）等經，大多說色。
【English Translation】 English version: The various teachers each have their own interpretation. Some cite Dharmaraksa (曇無讖), saying that the meaning of this sutra is sufficient, but the wording is not exhaustive. Others cite the Upasaka's Sutra on Inviting Monks, saying that three sections concern the future. Still others cite the passage below where Ananda (阿難) is instructed, saying that there are two matters: first, to convert Subhadra (須跋); second, to give the entrustment. The instruction to convert has been completed, but the entrustment has not been seen, so it should be known that it is not exhaustive. Speaking of those who circulate [the teachings], one is to convert the heretical to return to the correct, and the other is the entrustment for circulation. Although there is no text of entrustment, there is the conversion of the heretical, so it is said that there is a circulation section. Now, clarifying this chapter, it is still the function of Nirvana (涅槃), and its meaning is broader. Now there is the function of converting the heretical and subduing evil, and in the future there will be the function of saving the evil and rescuing the heretical. Wanting to speak for the correct path, both paths of circulation are possible. Wanting to translate, the two meanings of exhaustive and not exhaustive are not contradictory. Now clarifying the function of Nirvana, the previous chapter was the function of subduing evil, and this chapter is the function of converting the heretical. Regarding the text, it is divided into two parts: first, concluding the correct contemplation and practice; second, refuting various heretical views. The essentials of practice do not exceed these two. Correct contemplation is self-cultivation and seeking upwards, while refuting heresy is benefiting others and teaching downwards. Correct contemplation is doing good, while refuting heresy is stopping evil. Correct contemplation is understanding arising, while refuting heresy is delusion ceasing. Correct contemplation is wisdom-virtue, while refuting heresy is severance-virtue. This is the four siddhantas (四悉檀). First, clarifying correct contemplation, there are again two parts: first, correctly distinguishing contemplation and practice; second, summarizing praise and criticism. Here, first, simultaneously clarifying the contemplation of permanence and impermanence, both relying on the five skandhas (五陰) as the object. Not discussing other dharmas, there are four meanings in total: first, the beginning and end of the teaching path; second, suiting what is appropriate for things; third, concluding the beginning and end of a sutra; fourth, the beginning and end of all dharmas. First, the beginning and end of the teaching path, as the Lotus Sutra (法華經) says: 'In the past, in Sarnath (波羅柰), the Dharma wheel of the Four Noble Truths (四諦法輪) was turned, separately explaining all dharmas, the arising and ceasing of the five aggregates', the five aggregates are the five skandhas, and arising and ceasing is impermanence. Now entering Nirvana, returning and ceasing the five impermanences, obtaining that the five are all permanent. Second, suiting what is appropriate is visible. Third, saying to conclude the beginning and end of a sutra, this sutra begins by saying 'I now bestow upon you permanent life, form, strength', now this last sutra also concludes this meaning, distinguishing that the five skandhas are permanent, wanting to clarify that life, form, peace, and distinction are the five skandhas. Fourth, saying to conclude the beginning and end of all dharmas, in all bodies of contemplation and practice, there is none that does not first take the five skandhas as the beginning and seed-wisdom as the end. Therefore, the Mahaprajnaparamita Sutra (大品般若經) and other sutras mostly speak of form.
空受想等空乃至種智。五陰即其始。涅槃即其終。略其中間。他解色是閡法。心是緣法。佛無閡無緣故無色心。若有色者。應覆之以屋著之以衣。所言色者。辨智明凈譬之於色。今明此解違經。經云因滅是色獲得常色。亦應滅于閡色獲無閡色。亦應滅于緣心獲無緣心。何得猶存緣心。復呼緣心而為色耶。若以色譬智慧。受想行識復譬何等。豈可以小乘牛跡乘于大海。又一師云。據實論之佛無色心。引經云。爾時過意界住在智業中。雖引此經還成自害。智業是何豈非佛心。又言凡夫名陰佛豈然乎。佛名五分何者陰名蓋覆。佛無蓋覆故非是陰。例如因名萬行果名萬德。此亦違經。經云。獲得常色受想行識亦復如是。豈非常陰常色心耶。上文云。我今施汝常命色力安無閡辨。即常住陰覆蓋法界。何所妨害而言非陰。夫法身者非常陰非無常陰。界入亦爾。而能常陰能無常陰。此中正對陳如說於前義。破無常色獲得常色。即常色陰雲何違經言無色陰。若作圓說即無常色仍是常色。受等亦爾即無常陰是于常陰。界入亦爾。雖別圓二種同明常陰常界入等。二結成褒貶。其文可見。因此破邪。爾時外道下。第二破邪又二。初緣起。次正破。就緣起中二。初謀議。次求佛角力。謀議有五番可見。爾時多有下次欲求角力。爾時眾中阇提下第
【現代漢語翻譯】 現代漢語譯本 空、受、想等皆為空性，乃至一切種智（佛的智慧）。五陰（色、受、想、行、識）是其開始，涅槃（解脫）是其終結。簡略地說，在其中間，有人解釋說色是阻礙之法，心是緣起之法。佛沒有阻礙，沒有緣起，所以沒有色心。如果佛有色，就應該用房屋遮蔽，用衣服穿著。所謂色，是辨智明凈，譬如顏色。現在說明這種解釋是違背佛經的。佛經說，因為滅除了無常之色，所以獲得常色。也應該滅除阻礙之色，獲得無阻礙之色。也應該滅除緣起之心，獲得無緣起之心。為何仍然存在緣起之心，又稱緣起之心為色呢？如果用色來比喻智慧，那麼受、想、行、識又比喻什麼呢？難道可以用小乘的牛蹄印來衡量大海嗎？ 又有一位法師說，從實相的角度來說，佛沒有色心。他引用佛經說：『爾時過意界住在智業中。』雖然引用了這部經，卻反而害了自己。智業是什麼？難道不是佛心嗎？又說，凡夫才稱為陰，佛怎麼能稱為陰呢？佛名為五分（法身、戒身、定身、慧身、解脫身），哪一種是陰，是蓋覆呢？佛沒有蓋覆，所以不是陰。例如，因名為萬行，果名為萬德。這種說法也違背佛經。佛經說，獲得常色，受、想、行、識也是如此。難道不是常陰、常色心嗎？上文說：『我今施汝常命色力安無閡辨。』即常住之陰覆蓋法界。有什麼妨礙而說不是陰呢？法身不是非常陰，也不是無常陰。界、入也是如此。而能常陰，能無常陰。這裡正是針對陳如（憍陳如，五比丘之首）說前面的道理，破除無常色，獲得常色，即常色陰，怎麼能說沒有色陰呢？如果作圓融的解釋，即無常色仍然是常色，受等也是如此，即無常陰就是常陰，界、入也是如此。雖然別教和圓教兩種說法都闡明常陰、常界入等。 第二部分總結成褒貶。其中的文字可以見到。因此破除邪說。『爾時外道下』，第二部分破除邪說，又分為兩部分：首先是緣起，其次是正式破除。在緣起中又分為兩部分：首先是謀議，其次是求佛角力。謀議有五番，可以見到。『爾時多有下』，接下來是想要和佛角力。『爾時眾中阇提下』。
【English Translation】 English version Emptiness, sensation, perception, etc., are all empty, even to the omniscient wisdom (Buddha's wisdom). The five skandhas (form, sensation, perception, volition, consciousness) are its beginning, and Nirvana (liberation) is its end. Briefly, in between, some explain that form is the law of obstruction, and mind is the law of dependent origination. The Buddha has no obstruction and no dependent origination, so there is no form or mind. If the Buddha had form, he should be covered with a house and clothed with garments. What is called form is the clarity and purity of discriminating wisdom, likened to color. Now, this explanation is contrary to the scriptures. The scriptures say that because impermanent form is extinguished, permanent form is obtained. One should also extinguish obstructive form and obtain unobstructed form. One should also extinguish the mind of dependent origination and obtain the mind of non-dependent origination. Why does the mind of dependent origination still exist, and why is the mind of dependent origination called form? If wisdom is likened to form, then what are sensation, perception, volition, and consciousness likened to? Can the footprint of an ox in the Hinayana (Small Vehicle) be used to measure the great ocean? Another teacher says that, from the perspective of reality, the Buddha has no form or mind. He quotes the scripture: 'At that time, passing beyond the realm of thought, dwelling in the activity of wisdom.' Although he quotes this scripture, he harms himself. What is the activity of wisdom? Is it not the Buddha's mind? It is also said that ordinary people are called skandhas, but how can the Buddha be called skandhas? The Buddha is named the five divisions (Dharmakaya, Precept Body, Samadhi Body, Wisdom Body, Liberation Body), which one is a skandha, a covering? The Buddha has no covering, so he is not a skandha. For example, cause is named myriad practices, and effect is named myriad virtues. This statement also contradicts the scriptures. The scriptures say that obtaining permanent form, sensation, perception, volition, and consciousness are also the same. Are they not permanent skandhas, permanent form and mind? The previous text says: 'I now bestow upon you permanent life, form, strength, peace, unobstructed eloquence.' That is, the permanent skandha covers the Dharma realm. What harm is there in saying that it is not a skandha? The Dharmakaya is neither permanent nor impermanent skandha. The realms and entrances are also the same. And it can be permanent skandha, and it can be impermanent skandha. Here, it is precisely addressing Ajnata Kaundinya (one of the first five disciples of Buddha) to speak of the previous principle, to destroy impermanent form and obtain permanent form, that is, permanent form skandha, how can it be said that there is no form skandha? If a perfect explanation is made, then impermanent form is still permanent form, and sensation, etc., are also the same, that is, impermanent skandha is permanent skandha, and realms and entrances are also the same. Although the separate teaching and the perfect teaching both explain permanent skandhas, permanent realms and entrances, etc. The second part concludes with praise and criticism. The text can be seen. Therefore, refute the heretical views. 'At that time, the heretics...' The second part refutes the heretical views, and is divided into two parts: first, dependent origination, and second, formal refutation. In dependent origination, it is divided into two parts: first, deliberation, and second, seeking to wrestle with the Buddha. There are five rounds of deliberation, which can be seen. 'At that time, many...' Next is wanting to wrestle with the Buddha. 'At that time, in the assembly, Jati...'
二正破。十仙即為十章。此是其一。阇提首那宗迦毗羅。執因有果因果同時。故百論云。迦毗羅弟子誦僧佉經二十五諦。今此具出故知是也。此章為二。一論義二歸伏論。義為四。一定義宗。二受定。三正難。四通釋。初定宗者。我聞瞿曇涅槃常者。為定爾不。次答如是如是。即是受定。然涅槃何曾定是常無常。亦常亦無常。非常非無常耶。欲以常破之故言如是如是。婆羅門言下第三正難又三。先非佛義。次正難。三取意結。初如文。次正難中有五難。不出兩意。初四難同令無常。后一難非但無常亦無樂凈我。初明修無常想得常涅槃。不應無常因得於常果。舊當此難。彼云涅槃是果。修于習因還生習果。涅槃之果既其是常。復以何等為此常因。乃至我凈亦復如是。彼若答言我之涅槃自是常果。墮自然義(云云)。瞿曇又說解脫欲貪下。第二難明解脫欲貪得於涅槃。所脫欲貪既無常者。能脫涅槃亦是無常。此難最拙。瞿曇又說從因故生天下。第三直明從因生故故是無常。涅槃是果即從因。生不得是常。瞿曇亦說色從緣生下。第四開作兩難。若涅槃即陰。陰既無常涅槃亦爾。若離五陰與五陰異。猶如虛空即不可得。云何眾生能得涅槃。瞿曇亦說從因生下。第五難明涅槃既是無常不得是常者。何但無常亦無樂凈我。若瞿曇說
【現代漢語翻譯】 現代漢語譯本 二正破。十仙即為十章。這是其中之一。阇提首那（Jatisodhana，種姓清凈）宗迦毗羅（Kapila，數論派創始人）。執著于因有果，因果同時存在。所以《百論》中說，迦毗羅的弟子誦讀僧佉經（Samkhya，數論）的二十五諦。現在這裡全部列出，可知就是指它。這一章分為兩部分：一、論義；二、歸伏論。論義又分為四個部分：一、定義宗；二、受定；三、正難；四、通釋。首先是定義宗：『我聽說瞿曇（Gautama，釋迦牟尼佛）的涅槃（Nirvana，寂滅）是常，是這樣確定的嗎？』 其次回答『如是如是』，這就是受定。然而涅槃何曾確定是常、無常，或者亦常亦無常，或者非常非無常呢？想要用常來破斥它，所以說『如是如是』。婆羅門（Brahmin，印度教祭司）說。接下來是第三個部分，正難，又分為三部分：首先是非佛義，其次是正難，第三是取意結。首先如文所示。其次是正難，其中有五個難點，沒有超出兩種意思。最初的四個難點都指向無常。最後一個難點不僅指向無常，也指向無樂、無凈、無我。首先說明修習無常想得到常涅槃，不應該以無常的因得到常的果。舊譯本將此作為難點。他們說涅槃是果，修習習因還會產生習果。涅槃之果既然是常，又用什麼作為這個常的因呢？乃至我、凈也是如此。他們如果回答說我的涅槃自然是常果，就墮入了自然義（云云）。瞿曇又說解脫欲貪等等。第二個難點說明解脫欲貪得到涅槃，所解脫的欲貪既然是無常，能解脫的涅槃也是無常。這個難點最為拙劣。瞿曇又說從因故生天下等等。第三個難點直接說明從因生，所以是無常。涅槃是果，即是從因生，不能是常。瞿曇也說色從緣生等等。第四個難點展開為兩個難點。如果涅槃就是陰（Skandha，五蘊），陰既然是無常，涅槃也是如此。如果離開五陰，與五陰不同，猶如虛空，就不可得。眾生如何能得到涅槃？瞿曇也說從因生等等。第五個難點說明涅槃既然是無常，不能是常，不僅是無常，也沒有樂、凈、我。如果瞿曇說……
【English Translation】 English version The second is the refutation of correctness. The ten immortals are the ten chapters. This is one of them. Jatisodhana (Jatisodhana, purification of caste) of the Kapila (Kapila, founder of the Samkhya school) sect. He adheres to the principle that when there is a cause, there is an effect, and the cause and effect exist simultaneously. Therefore, the Hundred Treatise says that the disciples of Kapila recite the twenty-five truths of the Samkhya (Samkhya, enumeration). Now that they are all listed here, it is known that this is what it refers to. This chapter is divided into two parts: first, the discussion of meaning; second, the argument for submission. The discussion of meaning is further divided into four parts: first, defining the doctrine; second, accepting the definition; third, the direct refutation; and fourth, the general explanation. First is defining the doctrine: 'I have heard that the Nirvana (Nirvana, extinction) of Gautama (Gautama, Shakyamuni Buddha) is permanent, is that definitely so?' Next, the answer is 'Yes, yes,' which is accepting the definition. However, how can Nirvana be definitely permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent? Wanting to refute it with permanence, therefore saying 'Yes, yes.' The Brahmin (Brahmin, Hindu priest) said. Next is the third part, the direct refutation, which is further divided into three parts: first, it is not the Buddha's meaning; second, the direct refutation; and third, the conclusion of the meaning. First, as the text shows. Second, the direct refutation, which has five difficulties, does not exceed two meanings. The first four difficulties all point to impermanence. The last difficulty not only points to impermanence, but also to no pleasure, no purity, and no self. First, it is explained that cultivating the thought of impermanence leads to permanent Nirvana, and one should not obtain a permanent result from an impermanent cause. The old translation takes this as a difficulty. They say that Nirvana is the result, and cultivating the cause of habit will still produce the result of habit. Since the result of Nirvana is permanent, what is used as the cause of this permanence? And so on for self and purity. If they answer that my Nirvana is naturally a permanent result, they fall into the meaning of naturalness (etc.). Gautama also said to liberate desire and greed, etc. The second difficulty explains that liberating desire and greed leads to Nirvana. Since the desire and greed that are liberated are impermanent, the Nirvana that can liberate is also impermanent. This difficulty is the most clumsy. Gautama also said that the world is born from cause, etc. The third difficulty directly explains that it is born from cause, so it is impermanent. Nirvana is the result, that is, it is born from cause, and cannot be permanent. Gautama also said that form is born from conditions, etc. The fourth difficulty is expanded into two difficulties. If Nirvana is the Skandha (Skandha, five aggregates), since the Skandha is impermanent, so is Nirvana. If it is separated from the five Skandhas and is different from the five Skandhas, like emptiness, it is unattainable. How can sentient beings attain Nirvana? Gautama also said that it is born from cause, etc. The fifth difficulty explains that since Nirvana is impermanent, it cannot be permanent, not only is it impermanent, but there is also no pleasure, purity, or self. If Gautama said...
亦常無常下。第三取意結。難意云。佛見難常既不可通。恐佛移宗向亦常亦無常。即成二語。若二語者即不名佛。佛言下第四通釋文為二。初答正難。次答結難。初文又二。初答第一難。次答第三難。所以不答餘三難者。其難涅槃令是無常。故余從例。不答第二所斷欲貪者。欲貪無常云何能令斷亦無常。不答第四者。涅槃是常何論即離。不答第五者。涅槃是常寧無樂凈。今先答初難。佛先問之令出彼義。其向拒抗不出其義。佛因余難遂出其義。我性是常。大等諸法何妨無常。若爾即是能生之因是常。所生之果無常。佛便並通。如汝法中因常果無常者。何妨我法因是無常而果是常(云云)。此二十五諦與百論中有同有異。總為三。一者名異體同。論云。從冥生覺從覺生我心。此中雲。從性生大從大生慢。即是名異體同者。冥是八萬劫外冥然不知。此中言性是萬法性。冥伏在於八萬劫外不可得知。論云。覺者即是覺知八萬劫事。此中言大隻是能大。覺知慢我易見。二者名體俱同。即是五大五塵五情五業。並心平等。三名體俱異者。論云。神我為主即是一根。此云。染粗黑者亦是一根。此即大異染粗黑三云何為一。解云。三不併起。貪等后前隨取其一足二十四。問此阇提既其宗于迦毗羅義。何故不同。解云。當佛世時不見三
【現代漢語翻譯】 現代漢語譯本 亦常與無常之間。第三是取意總結。難意說：佛陀見解認為常與無常都不可行，恐怕佛陀改變宗旨傾向於亦常亦無常，那就成了二語（自相矛盾）。如果是二語，就不能稱之為佛。佛說之後，第四部分是通盤解釋，分為兩部分。首先回答正面的詰難，然後回答總結性的詰難。第一部分又分為兩部分，首先回答第一個詰難，然後回答第三個詰難。之所以不回答其餘三個詰難，是因為那些詰難認為涅槃是無常的，所以其餘的可以依此類推。不回答第二個詰難，是因為所斷的欲貪是無常的，怎麼能使斷除也變成無常呢？不回答第四個詰難，是因為涅槃是常，何必討論即離（當下解脫）呢？不回答第五個詰難，是因為涅槃是常，怎麼會沒有樂與凈呢？現在先回答第一個詰難。佛陀先提問，讓他們說出他們的觀點，他們卻抗拒不說。佛陀因此藉著其餘的詰難，說出他們的觀點：我的自性是常，大等諸法又有什麼妨礙是無常的呢？如果這樣，那就是能生的因是常，所生的果是無常。佛陀於是並通（一起解釋）：如果你們的法中因是常而果是無常，那麼為什麼我的法中因是無常而果是常不可以呢？（云云）。這二十五諦與《百論》中有相同也有不同，總共有三種。一是名稱不同，本體相同。《百論》說：『從冥生覺，從覺生我心。』這裡說：『從性生大，從大生慢。』這就是名稱不同，本體相同。冥是指八萬劫之外的冥然不知。這裡說性是萬法的本性，潛伏在八萬劫之外不可得知。《百論》說覺就是覺知八萬劫的事。這裡說大隻是能大，覺知慢我容易見到。二是名稱和本體都相同，就是五大、五塵、五情、五業，以及心平等。三是名稱和本體都不同。《百論》說神我為主，就是一根。這裡說染粗黑，也是一根。這就是大大的不同，染、粗、黑三者怎麼會是一呢？解釋說：三者不會同時生起，貪等前後隨便取一個就足夠二十四了。問：這個阇提既然宗于迦毗羅（Kapila）的義理，為什麼不同呢？解釋說：當佛陀在世時，沒有見到三者並存的情況。
【English Translation】 English version Between 'also permanent' and 'impermanent'. The third is a summary of the intended meaning. The 'difficult meaning' says: Buddha's view is that both permanence and impermanence are not viable, fearing that the Buddha would change his doctrine to 'also permanent and also impermanent', which would become two contradictory statements. If it were two contradictory statements, he could not be called a Buddha. After the Buddha spoke, the fourth part is a comprehensive explanation, divided into two parts. First, answer the direct challenge, and then answer the concluding challenge. The first part is further divided into two parts, first answering the first challenge, and then answering the third challenge. The reason for not answering the remaining three challenges is that those challenges consider Nirvana to be impermanent, so the rest can be inferred by analogy. The second challenge is not answered because the desire and greed to be severed are impermanent, how can the severance also become impermanent? The fourth challenge is not answered because Nirvana is permanent, why discuss 'immediate liberation'? The fifth challenge is not answered because Nirvana is permanent, how can there be no bliss and purity? Now, let's answer the first challenge first. The Buddha first asked them to express their views, but they resisted and did not speak. Therefore, the Buddha, through the remaining challenges, expressed their views: My nature is permanent, what prevents the 'great' (Mahat) and other dharmas from being impermanent? If so, then the cause that can produce is permanent, and the effect that is produced is impermanent. The Buddha then explained together: If in your dharma the cause is permanent and the effect is impermanent, then why can't the cause in my dharma be impermanent and the effect be permanent? (etc.). These twenty-five truths have similarities and differences with the Hundred Treatise (Śataśāstra), totaling three types. First, the names are different, but the essence is the same. The Hundred Treatise says: 'From darkness (Prakrti) arises awareness (Buddhi), from awareness arises the ego (Ahamkara).' Here it says: 'From nature (Prakrti) arises the great (Mahat), from the great arises the ego (Ahamkara).' This is where the names are different, but the essence is the same. 'Darkness' refers to the unknowing state beyond eighty thousand kalpas. Here it says that nature is the nature of all dharmas, hidden beyond eighty thousand kalpas and cannot be known. The Hundred Treatise says that awareness is the awareness of events of eighty thousand kalpas. Here it says that 'great' is simply the ability to be great, and it is easy to see the awareness of ego. Second, the names and essence are the same, which are the five great elements (earth, water, fire, wind, space), the five sense objects (form, sound, smell, taste, touch), the five emotions (desire, anger, delusion, pride, envy), the five actions (killing, stealing, sexual misconduct, lying, intoxicants), and the mind are all equal. Third, the names and essence are different. The Hundred Treatise says that the self (Atman) is the master, which is one root. Here it says that 'stained, coarse, and black' are also one root. This is a great difference, how can 'stained', 'coarse', and 'black' be one? The explanation is: the three do not arise simultaneously, taking any one of greed, etc., before or after, is sufficient for twenty-four. Question: Since this Jati (caste) is based on the meaning of Kapila (founder of Samkhya), why is it different? The explanation is: When the Buddha was in the world, he did not see the three existing together.
師但見其徒。其徒改本故說不同有染等異。如莊嚴云。佛果無有續待因成三假。后招提琰是彼學士。即改云佛果無因成。不妨有續待。開善云。二諦同體。後龍光是其學士。即改二諦各各有體(云云)。五業中雲男女二根。論以大小便為二根。各有所據。論就一體。經就二人(云云)。但此性諦。或謂即是神我。或謂是冥初。皆有其義。冥初據二十五諦之初。以是冥諦。又言是常乃是神我。未測何異。于中雲從慢生十六法者。此未即生一十六法。無有染黑粗三。一時而起隨從其一生。此不定故先不說言。十六法者。即是五大。五知根。五業根。心平等根。列五根名。乃云觸者謂身為觸。問平等根者論家所明意識以托五根起者為五知根。心既遍緣故名平等。文言是二十五法皆性生者。其實性生二十四法。能所合數故二十五。準彼義者性即是常所生無常。佛以彼義而並通。云何妨我義因是無常而果是常。從汝等法中有二因不下。第二答彼第三難。亦先一一核出彼義。文言了因所了即同了不者。謂了因所了之果。必與了同不。如燈是了因。了出瓶盆之果。此之了因與瓶盆等了果同不。彼云不同。何故爾。如燈名了因。因人息之火滅。豈令瓶滅。涅槃亦爾。雖從了出涅槃果常。汝不得云從因生果即是無常。若答汝義既有二因。
【現代漢語翻譯】 現代漢語譯本 老師只是看到他的弟子們。這些弟子們更改了原本的說法，因此產生了不同的觀點，例如關於『染』等等的差異。比如《莊嚴論》中說：『佛果沒有連續的等待，因為是由三種假象形成的。』後來招提寺的琰法師是他的學生，就修改爲：『佛果不是由因而成的，不妨礙有連續的等待。』開善法師說：『二諦是同一個本體。』後來龍光法師是他的學生，就修改爲二諦各自有各自的本體（等等）。』在五業中提到男女二根，論典以大小便為二根。各有各的依據，論典就一體而言，經典就二人而言（等等）。但是這個『性諦』，有人認為是神我，有人認為是冥初（宇宙的最初狀態），都有其道理。冥初是根據二十五諦的最初，因為它是冥諦。又說它是常，那就是神我，還沒有測定有什麼不同。其中說到從『慢』產生十六法，這並不是立即產生十六法，沒有染黑粗三種，而是一時之間隨著其中一種產生。因為這不確定，所以先前沒有說。十六法就是五大（地、水、火、風、空），五知根（眼、耳、鼻、舌、身），五業根（手、足、口、生殖器、排泄器），心平等根。列出五根的名字，就說『觸』是指身體的觸覺。問：平等根，論師所說明的意識依託五根而產生的，是五知根。心既然普遍緣取，所以名為平等。文中說這二十五法都是『性』所生的，其實『性』生二十四法，能生和所生合起來計算，所以是二十五。按照他們的意思，『性』就是常，所生的是無常。佛陀用他們的意思而加以融通，為什麼妨礙我的意思呢？因為是無常，而果是常。從你們的法中有二因，以下是第二種回答對方第三種詰難。也先一一覈對出他們的意思。文中說『了因』所了的與『了』相同嗎？意思是說，『了因』所了的果，必定與『了』相同嗎？比如燈是『了因』，照亮瓶盆的結果，這個『了因』與瓶盆等『了果』相同嗎？他們說不同。為什麼呢？比如燈名為『了因』，因為人熄滅了燈火，難道會使瓶子也滅了嗎？涅槃也是這樣，雖然是從『了』產生，涅槃果卻是常。你不能說從因生果就是無常。如果回答你的意思既然有二因。
【English Translation】 English version The teacher only sees his disciples. These disciples have altered the original teachings, thus creating different viewpoints, such as differences regarding 'staining' and so on. For example, the Ornament of Realization states: 'The fruit of Buddhahood has no continuous waiting, because it is formed by three illusions.' Later, Dharma Master Yan of Zhao Ti Temple, who was his student, modified it to: 'The fruit of Buddhahood is not caused by causes, which does not prevent continuous waiting.' Dharma Master Kai Shan said: 'The two truths are the same entity.' Later, Dharma Master Long Guang, who was his student, modified it to: 'The two truths each have their own entity (etc.).' In the five karmas, the male and female roots are mentioned. Treatises consider the large and small excretions as two roots. Each has its own basis. Treatises speak of one entity, while scriptures speak of two people (etc.). But this 'essence of truth' (性諦, xing di), some consider it to be the Atman (神我, shen wo), and some consider it to be the primordial darkness (冥初, ming chu, the initial state of the universe), each has its own reason. The primordial darkness is based on the very beginning of the twenty-five categories (二十五諦, ershiwu di), because it is the dark category. Also, saying that it is constant is the Atman, it has not yet been determined what the difference is. Among them, it is said that the sixteen dharmas arise from 'conceit' (慢, man). This does not mean that the sixteen dharmas arise immediately, without the three types of staining, blackness, and coarseness, but that they arise at one time along with one of them. Because this is uncertain, it was not said earlier. The sixteen dharmas are the five great elements (五大, wu da, earth, water, fire, wind, and space), the five sense faculties (五知根, wu zhi gen, eye, ear, nose, tongue, and body), the five action faculties (五業根, wu ye gen, hand, foot, mouth, reproductive organ, excretory organ), and the mind-equanimity faculty. Listing the names of the five faculties, it is said that 'touch' refers to the body's sense of touch. Question: The equanimity faculty, the consciousness explained by the treatise masters as arising by relying on the five faculties, is the five sense faculties. Since the mind universally grasps, it is called equanimity. The text says that these twenty-five dharmas are all produced by 'essence' (性, xing), but in reality, 'essence' produces twenty-four dharmas. The producer and the produced are counted together, so it is twenty-five. According to their meaning, 'essence' is constant, and what is produced is impermanent. The Buddha uses their meaning and integrates it. Why does it hinder my meaning? Because it is impermanent, and the fruit is constant. From your dharma there are two causes, the following is the second answer to the other party's third challenge. Also, first check their meaning one by one. The text says, 'Does what is understood by the manifesting cause (了因, liao yin) match the manifesting?' The meaning is, does the fruit understood by the manifesting cause necessarily match the manifesting? For example, a lamp is a manifesting cause, illuminating the result of a bottle and a basin. Does this manifesting cause match the result of the bottle and basin? They say no. Why? For example, a lamp is called a manifesting cause, because when people extinguish the lamp, does it cause the bottle to disappear? Nirvana is also like this, although it arises from 'manifesting', the fruit of Nirvana is constant. You cannot say that the fruit arising from the cause is impermanent. If you answer that your meaning has two causes.
了因所了之果。不同能了之因。我亦如是。此之涅槃從了因有。了因無常涅槃果常。是故如來所說有二下。第二破其取意結難。明佛無二言隨根說法。有時說有有時說無。意欲令解中道正法。寧是二語。後文更取眼色生識。釋所說意。佛之二語爲了一語者。謂眼色雖二而同生識。識是一故。故言一語。從婆羅門言下。二歸伏又六。一請。二說。三述。四印。五歸。六許。初更請佛說。爾時世尊下。二佛即答。云苦諦者。亦二亦一。乃至道諦亦復如是。此有二解。一愛法師云。以實法苦樂為二。而相續道中終以苦識研成此樂。故是一義。故言亦二亦一。道諦例爾。又有師解。佛說四真諦。首那因此四諦悟道。不應只是相續假義。所以有此文者。如大品差別品中。善吉問佛。為以苦諦得度。為以苦智乃至道智得度。佛答云。不以苦諦苦智乃至道智。我說四諦平等名為得道。又云。四諦平等即是涅槃。是則苦諦是境。苦智是智。世諦道中有境智二。若見無生則不見有境智之別。皆是一相故亦二亦一。婆羅門言下三述。言苦諦一切凡夫是二聖人是一者。若依愛師寧解此文。後用凡夫分別故見有境智之二。聖忘境智皆是一真故言聖一。四印。五歸。如文。
陳如品之一
六許。佛告陳如聽其出家者。陳如是最後付囑
【現代漢語翻譯】 現代漢語譯本 了因所了之果，不同於能了之因。我（如來）也是如此。此涅槃是從了因產生的。了因是無常的，而涅槃之果是常住的。所以如來說法有二種方式（下文解釋）。 第二部分是破斥對方的執著，並解釋疑問，說明佛陀沒有二種說法，而是隨眾生的根器而說法。有時說『有』，有時說『無』，意在使眾生理解中道正法，這難道是兩種說法嗎？後文進一步用眼、色生識的例子來解釋所說之意。佛陀的兩種說法是爲了表達一個意思，即眼和色雖然是二，但共同產生識，識是一個，所以說是一種說法。 從『婆羅門言』下，分為二歸伏，又分為六個部分：一、請；二、說；三、述；四、印；五、歸；六、許。首先是再次請求佛陀說法。 『爾時世尊』下，是佛陀的回答。『云苦諦者，亦二亦一，乃至道諦亦復如是』。對此有兩種解釋。一種是愛法師的觀點，認為以實法中的苦和樂為二，但在相續的道中，最終以苦識來研磨成就此樂，所以是一個意思，故說『亦二亦一』。道諦也是如此。 還有一種解釋，佛陀所說的四真諦，首那（Suna，人名）因此四諦而悟道，不應只是相續假義。所以有此文的原因是，如《大品般若經·差別品》中，善吉（Subhuti，人名）問佛陀：『是以苦諦得度，還是以苦智乃至道智得度？』佛陀回答說：『不以苦諦、苦智乃至道智得度。我說四諦平等名為得道。』又說：『四諦平等即是涅槃。』因此，苦諦是境，苦智是智。世俗諦的道中有境和智二者。如果見到無生，則不見有境智的區別，都是一個相，所以也說『亦二亦一』。 『婆羅門言』下是第三部分，述說。說『苦諦一切凡夫是二，聖人是一』，如果按照愛法師的解釋來理解此文，後文用凡夫分別，所以見到有境智之二。聖人忘卻境智，都是一真，所以說聖人是一。 第四部分是印可。第五部分是歸依，如經文所示。 《陳如品》之一 第六部分是允許。佛告陳如，允許他出家。陳如是佛陀最後付囑的對象。
【English Translation】 English version The result understood by the causal factor of understanding is different from the causal factor that enables understanding. I (the Tathagata) am also like that. This Nirvana arises from the causal factor of understanding. The causal factor of understanding is impermanent, while the fruit of Nirvana is permanent. Therefore, the Tathagata's teachings have two aspects (explained below). The second part refutes the other party's attachment and explains the questions, clarifying that the Buddha does not have two kinds of teachings, but teaches according to the capacities of sentient beings. Sometimes he says 'exists,' sometimes he says 'does not exist,' intending to make sentient beings understand the Middle Way of the correct Dharma. Are these two kinds of teachings? The following text further uses the example of eye and form producing consciousness to explain the meaning of what was said. The Buddha's two kinds of teachings are to express one meaning, that is, although eye and form are two, they jointly produce consciousness, and consciousness is one, so it is said to be one teaching. From 'The Brahmin said' onwards, it is divided into two subduings, further divided into six parts: 1. Request; 2. Explanation; 3. Narration; 4. Confirmation; 5. Refuge; 6. Permission. First is the renewed request for the Buddha to speak. 'At that time, the World Honored One' onwards, is the Buddha's answer. 'The Truth of Suffering is both two and one, and so on, the Truth of the Path is also like that.' There are two explanations for this. One is the view of Dharma Master Ai, who believes that suffering and happiness in real Dharma are two, but in the continuous path, ultimately the happiness is achieved by grinding with the consciousness of suffering, so it is one meaning, hence it is said 'both two and one.' The Truth of the Path is also like this. Another explanation is that the Four Noble Truths spoken by the Buddha, Suna (name of a person) attained enlightenment because of these Four Truths, it should not be just a continuous false meaning. The reason for this text is that, as in the 'Discrimination Chapter' of the Mahaprajnaparamita Sutra, Subhuti (name of a person) asked the Buddha: 'Is it attained by the Truth of Suffering, or by the wisdom of suffering, and so on, by the wisdom of the path?' The Buddha replied: 'It is not attained by the Truth of Suffering, the wisdom of suffering, and so on, the wisdom of the path. I say that the equality of the Four Truths is called attainment.' It also says: 'The equality of the Four Truths is Nirvana.' Therefore, the Truth of Suffering is the object, and the wisdom of suffering is the wisdom. In the path of the conventional truth, there are both object and wisdom. If one sees no-birth, then one does not see the difference between object and wisdom, all are one aspect, so it is also said 'both two and one.' 'The Brahmin said' onwards is the third part, narration. It says 'The Truth of Suffering is two for all ordinary people, and one for the sages,' if we understand this text according to Dharma Master Ai's explanation, the following text uses the discrimination of ordinary people, so they see the two of object and wisdom. The sages forget the object and wisdom, all are one true, so it is said that the sages are one. The fourth part is confirmation. The fifth part is taking refuge, as shown in the scripture. Chapter of Ajnatakaundinya The sixth part is permission. The Buddha told Ajnatakaundinya, allowing him to leave home. Ajnatakaundinya was the last person entrusted by the Buddha.
。汝既上座須知僧事。得羅漢果者。若依開善此皆現跡。若依莊嚴實得羅漢。以佛神力說法之功。即令此人從凡入聖。極為奇特。但前文明已得正見。此中復言出家之後方得羅漢。故知前明正見。難測淺深。亦可始得初果。亦可只是方便。是故今方得羅漢果。私謂回邪入正即是正見。何論入位之淺深耶。婆私吒下第二人。此是優樓僧佉學徒。文亦有二。初論義。后明歸伏。論義有四番。前二文各有問答可尋。然問佛涅槃常耶。佛亦答言如是。至論涅槃何曾定常。復問無煩惱為涅槃耶。佛亦答如是。佛何曾云。無煩惱為涅槃耶。前文不云已斷煩惱為涅槃。但以不生煩惱為涅槃。今對此外道宜作此說。為其是計斷見之人。但第三番所舉四無意以滅無為難。若法滅無雲何復有常樂。未生即是未來之無。滅無即是過去之無。佛答云同於互無。此亦對於外道故說。若論正理非全互無。所以然者。本以牛馬互無名為互無。今明生死之中本有涅槃。是故正理非全互無。其中第四番彼仍復難。若是互無亦應無常。雖牛中無馬而言有馬。馬中無牛亦爾。牛馬終是本無今有。涅槃亦爾。涅槃中無生死。而有涅槃者即是本無今有。亦是無常。佛今若之。雖同互無而復不同為異無。中有三種無。一是互無。二是先無後有。三已有還無。當知涅槃
同是異無。即無此三事。是故常樂。文中有三。此先法說。次舉。三病。三藥為譬。三舉譬明果。次文中雲。蜜能治冷。依醫者說。蜜性乃冷。是土宜異不必皆爾。又譬中雲。三種病中無三種藥。三種藥中無三種病者。舊以此文證無同體。若使慧中得有無明藥乃有病。乖於此說然莊嚴舊解。明無漏中實有有無之惑。此言無者但無取相等惑。若招提解。以真無漏實不得報。無勞說于無明以入解體。而勝鬘中說。無明住地緣無漏業為因者。此說相似無漏及被導無漏。不言真無漏。婆私吒言。如來為我說常無常下。第二歸伏。其文云。色是無常解脫色常者。有二解。一者色既無常。我解脫色則無複色。故所以常。二云。解脫即色。色即是常。故前文云。獲得解脫常住之色。后。解為勝。此中寄陳如懺悔文。言禰瞿曇姓者。舊為禰音。謂彼呼汝為禰。故言禰瞿曇姓。今依冶城西房從法師說為苨音。但翻此在北。北人多雲苨。亦云禰我之音。大集經中亦用此字。彼經即是人旁作爾。文云。瞿曇姓者。若佛弟子稱佛為瞿曇。如前現病品偈中。云瞿曇大聖德愿起演說法者。此謂稱歎之詞。明佛雖復七世已來釋種王世。而其本族起自瞿曇大姓。世胄殊遠非始今日。若外道意稱瞿曇者。此不論德直以姓為言。此是經略之謂。如世人言。不
【現代漢語翻譯】 現代漢語譯本 『同是異無』。即沒有這三種事（指常、樂、我）。所以是常樂（涅槃的境界）。這段文字有三重含義：首先是佛法的解說；其次，用三種病和三種藥作比喻；第三，用比喻來闡明結果。接下來的文字說，『蜜能治冷』，這是根據醫者的說法。蜂蜜的性質實際上是涼性的，這是因為各地水土不同，不一定都是這樣。又比如，『三種病中沒有三種藥，三種藥中沒有三種病』，舊時的解釋用這段文字來證明沒有『同體』（指佛性）。如果認為智慧中存在無明，用藥物才能治療疾病，那就違背了這種說法。然而，《莊嚴經》舊時的解釋認為，無漏的境界中實際上存在有和無的迷惑。這裡說的『無』，只是沒有執取表象的迷惑。如果按照招提的解釋，真正的無漏境界實際上無法得到報應，因此不必討論無明如何進入解脫的本體。而《勝鬘經》中說，無明住地以緣無漏業為因，這種說法類似於被引導的無漏，而不是真正的無漏。婆私吒說，如來為我說了常與無常的道理后，我第二次歸伏。經文說，『色是無常，解脫色常』，對此有兩種解釋：一是色既然是無常的，我解脫了色，就沒有色了，所以是常；二是解脫就是（此處原文缺失，無法翻譯）, 就是常。所以前面的經文說，『獲得解脫常住之色』。后一種解釋更好。這裡附帶了陳如的懺悔文，說『禰瞿曇姓』，舊讀作『禰』音，認為他們稱呼你為『禰』，所以說『禰瞿曇姓』。現在根據冶城西房從法師的說法，應該讀作『苨』音。只是翻譯成這樣在北方，北方人多說『苨』，也說『禰』，這是我的發音。大集經中也用這個字，那個經中是在人字旁加一個『爾』字。經文說，『瞿曇姓』，如果佛弟子稱呼佛為瞿曇，就像前面《現病品》的偈子中說，『瞿曇大聖德，愿起演說法』，這是稱讚之詞，說明佛雖然是七世以來的釋迦種姓的國王，但他的本族起源於瞿曇大姓，世系悠久，並非從今天才開始。如果外道稱呼瞿曇，那是不論功德，直接以姓氏稱呼。這是經文的省略說法，就像世人說，不……
【English Translation】 English version 'Same is different is non-existent.' That is, without these three things (referring to permanence, bliss, self). Therefore, it is permanence and bliss (the state of Nirvana). There are three meanings in this text: first, an explanation of the Dharma; second, using the analogy of three diseases and three medicines; third, using the analogy to clarify the result. The following text says, 'Honey can cure cold,' which is according to the saying of doctors. The nature of honey is actually cold, which is because the soil and water are different in different places, and it is not necessarily the case everywhere. Also, for example, 'There are no three medicines in three diseases, and there are no three diseases in three medicines.' The old interpretation used this passage to prove that there is no 'same entity' (referring to Buddha-nature). If it is believed that ignorance exists in wisdom, and medicine is needed to treat diseases, then it violates this statement. However, the old interpretation of the Adornment Sutra believes that there is actually confusion of existence and non-existence in the realm of non-outflow. The 'non-existence' mentioned here only refers to the absence of the confusion of clinging to appearances. According to the interpretation of Zhaoti, the true realm of non-outflow cannot actually receive retribution, so there is no need to discuss how ignorance enters the essence of liberation. However, the Śrīmālādevī Siṃhanāda Sūtra says that the dwelling place of ignorance takes the karma of non-outflow as its cause, which is similar to the guided non-outflow, not the true non-outflow. Vasishtha said that after the Tathagata told me the principle of permanence and impermanence, I surrendered for the second time. The sutra says, 'Form is impermanent, liberation from form is permanent.' There are two explanations for this: one is that since form is impermanent, when I am liberated from form, there is no more form, so it is permanent; the other is that liberation is * (missing text in the original, unable to translate), * is permanent. Therefore, the previous sutra said, 'Obtain the permanent form of liberation.' The latter explanation is better. Attached here is the repentance text of Chenru, saying 'Ní Gautama surname', formerly read as 'Ní' sound, thinking that they call you 'Ní', so it is said 'Ní Gautama surname'. Now, according to the saying of Dharma Master Cong of Xifang, Yecheng, it should be read as 'Nǐ' sound. It's just that it is translated like this in the north, and northerners mostly say 'Nǐ', also say 'Ní', this is my pronunciation. The Mahasamnipata Sutra also uses this word, in that sutra, the character 'Er' is added next to the character 'Ren'. The sutra says, 'Gautama surname', if a Buddha's disciple calls the Buddha Gautama, just like the verse in the previous Presenting Illness Chapter, 'Gautama, great sage and virtue, may you rise and expound the Dharma', this is a term of praise, indicating that although the Buddha is the king of the Shakya clan for seven generations, his clan originated from the great Gautama surname, with a long lineage, not starting from today. If the heretics call Gautama, it is not about merit, but directly calling by surname. This is an abbreviated statement of the sutra, just like people say, not...
呼人位但呼姓者。遂為輕略。又云。我亦不能久住毒身今欲入滅者。謂本有神通即得聖果。用邊際智故入涅槃。前文云。得阿羅漢施三衣者。準理得羅漢已具足。衣缽今言無者。若善來羅漢即有三衣。既自得羅漢。是故須衣。又此人本是出家外道不俟剃髮。何以知之。前文阇提。云婆羅門。今婆私吒。但言梵志。梵志即是出家外道。所以更須施其應器。爾時眾中復有先尼。是第三外道。外道先尼非止一人。今此非是前卷先尼。如佛弟子中同名迦葉者眾。此章有四。一緣起。二破執。三論義。四歸伏。然佛說不定。自有先明正義使外道得解。自有先須默然待彼立義。然後破之以申正理。今宜先默然。故三問不答。然不答凡有三義。一者根緣所宜雖復不答是默然答。二者定問有無皆是邪意。故大論中有十四難佛皆不答。有邊無邊有常無常如去不如去等。所以不答。三者佛欲對彼自立之義。出其綱宗然後乃破。如來上答恒被彼難竟未得破所以默然。有此三意。先尼言若一切眾生下。第二破執。其中有二。先立宗。次正破。此下是立宗。凡有三義。一者立我是遍。二者立我是一。三者立我是作者。我即眾生士夫壽命。我既被破人及士夫眾生自去。作者知者既被破已。起者即是作者之類亦皆被破。今問外計。為是即陰為是離陰。
今謂計我是作者者。作即行陰計行為我。若計是知者見者。並是計即陰為我。其計我是作者。所作之業雖復不同。而同是作者。佛言先尼下。第二明正破有二。初正破前三。次別破。餘三見者知者受者。就初文為三。初破遍。次破一。后破作。初有四番。此初第一先定彼義。佛言若我周遍下。第二正破。明若我遍者應在五道。何須修善欲受天報離惡道耶。惡與生天我應常在不須修善。先尼言。我有二種。一作身我。二常身我者。先尼本計常身之我。為被破故轉成二我。佛言如汝說我下。第三佛更逐破。若常身我在作身中。作身無常。常身之我亦應無常。若常身我不在作身則非遍義。先尼因此更舉舍譬。舍主譬常身。舍譬作身。舍既被燒主即出去。如作身無常常身即去。佛言如汝說我下。第四便逐破之。明常身我既其遍。在常即無常在常此常。在無常中寧不無常。如是遍在色與非色。在非色既即非色。在色寧得不即是色。舍與主異。有燒不燒。不得俱明。舍主可爾。常身作身此則不然。何以得云作身無常我即出去。今當問汝。出何處去。常身既常。常體恒遍。出無去處。汝意若謂一切眾生下。第二次破一義凡有八番。此下初番。我既是一。父我子我。二我何異。次先尼救云。謂一人一我。非一切人同共一我。故有父子二
【現代漢語翻譯】 現代漢語譯本 現在假設有人認為『我』是造作者（作者：計執著於我是造作者的人）。如果認為『造作』就是行陰，並執著於行為就是『我』，或者認為『我』是知者、見者，那麼這些都是執著于陰為『我』。如果執著于『我』是造作者，那麼所造作的業即使各不相同，但都同樣是造作者。佛對先尼說如下內容。第二部分闡明了正確的破斥，分為兩部分。首先是正確地破斥前三種（見解），然後分別破斥其餘三種（見者、知者、受者）。在第一部分中，又分為三個小部分：首先是破斥普遍性，然後是破斥單一性，最後是破斥造作性。在破斥普遍性中，有四個回合。這是第一個回合，首先確定對方的觀點。佛說：『如果『我』是周遍的（周遍：無處不在），』第二部分是正式的破斥，說明如果『我』是周遍的，那麼應該在五道（五道：天道、人道、阿修羅道、餓鬼道、地獄道）之中。既然如此，為什麼還要修行善業以求得生天的果報，遠離惡道呢？如果『我』是周遍的，那麼無論在惡道還是在天道，『我』都應該常在，不需要特意修行善業。先尼說：『我有兩種『我』，一種是作身我（作身我：由行為造作的『我』），另一種是常身我（常身我：永恒不變的『我』）。』先尼原本執著于常身之『我』，但因為被佛陀破斥，所以轉而提出兩種『我』。佛說：『正如你所說的『我』，』第三部分是佛陀進一步的破斥。如果常身『我』在作身中，而作身是無常的，那麼常身之『我』也應該是無常的。如果常身『我』不在作身中，那麼就不是周遍的含義。先尼因此又舉了一個房舍的比喻：房主比喻常身，房舍比喻作身。房舍既然被燒燬，房主就離開了。就像作身是無常的，常身也就離開了。佛說：『正如你所說的『我』，』第四部分是順著對方的觀點進行破斥，說明常身『我』既然是周遍的，那麼在常中就無所謂無常，在常中就是常。如果在無常之中，難道不就是無常嗎？像這樣周遍地存在於色（色：物質）與非色（非色：精神）之中，在非色中就已經是非色了，在色中難道能不是色嗎？房舍和房主是不同的，有燒燬和不燒燬的區別，不能同時說明。房舍和房主的情況尚且如此，常身和作身的情況則不是這樣。怎麼能說作身是無常的，『我』就離開了呢？現在我要問你，離開到哪裡去呢？常身既然是常，常體恒常周遍，離開也沒有去處。你如果認為一切眾生（一切眾生：所有有情眾生），』第二大段是破斥單一性的觀點，共有八個回合。這是第一個回合。『我』既然是單一的，那麼父親的『我』和兒子的『我』，這兩個『我』有什麼區別呢？接著，先尼辯解說：『說的是一個人有一個『我』，不是說所有的人共同擁有一個『我』，所以有父親和兒子兩個『我』。
【English Translation】 English version Now, suppose someone claims that 'I' am the creator (author: one who clings to the idea that 'I' am the creator). If one considers 'creation' to be the activity of the form aggregate (行陰, xing yin), clinging to actions as 'I,' or if one considers 'I' to be the knower or seer, then these are all clinging to the aggregates as 'I.' If one clings to 'I' as the creator, then even though the actions created may be different, they are all equally creators. The Buddha said the following to Xianni (先尼). The second part clarifies the correct refutation, divided into two parts. First, the correct refutation of the first three (views), and then the separate refutation of the remaining three (seer, knower, receiver). In the first part, there are three sub-parts: first, refuting universality; then, refuting singularity; and finally, refuting creatorship. In refuting universality, there are four rounds. This is the first round, first establishing the opponent's view. The Buddha said, 'If 'I' is pervasive (周遍, zhou bian: omnipresent),' the second part is the formal refutation, explaining that if 'I' is pervasive, then it should be in the five realms (五道, wu dao: realms of gods, humans, asuras, hungry ghosts, and hell). If so, why is it necessary to cultivate good deeds to seek the reward of being born in the heavens and to avoid the evil realms? If 'I' is pervasive, then whether in the evil realms or in the heavens, 'I' should always be present, without the need to specifically cultivate good deeds. Xianni said, 'I have two kinds of 'I,' one is the created-body 'I' (作身我, zuo shen wo: 'I' created by actions), and the other is the constant-body 'I' (常身我, chang shen wo: the eternal and unchanging 'I').' Xianni originally clung to the constant-body 'I,' but because it was refuted by the Buddha, he turned to propose two kinds of 'I.' The Buddha said, 'As you say 'I,' the third part is the Buddha's further refutation. If the constant-body 'I' is in the created body, and the created body is impermanent, then the constant-body 'I' should also be impermanent. If the constant-body 'I' is not in the created body, then it is not the meaning of pervasive. Xianni therefore gave an analogy of a house: the house owner is analogous to the constant body, and the house is analogous to the created body. Since the house is burned down, the house owner leaves. Just as the created body is impermanent, the constant body also leaves. The Buddha said, 'As you say 'I,' the fourth part is to refute the opponent's view, explaining that since the constant-body 'I' is pervasive, then in permanence there is no impermanence, and in permanence it is permanence. If it is in impermanence, then is it not impermanent? Like this, pervasively existing in form (色, se: matter) and non-form (非色, fei se: spirit), in non-form it is already non-form, in form can it not be form? The house and the house owner are different, there is burning and not burning, they cannot be explained at the same time. The situation of the house and the house owner is still like this, but the situation of the constant body and the created body is not like this. How can it be said that the created body is impermanent and 'I' leaves? Now I will ask you, where does it leave to? Since the constant body is constant, the constant body is eternally pervasive, and there is nowhere to leave to. If you think that all sentient beings (一切眾生, yi qie zhong sheng: all sentient beings),' the second major section is to refute the view of singularity, with a total of eight rounds. This is the first round. Since 'I' is singular, then what is the difference between the 'I' of the father and the 'I' of the son? Then, Xianni defended, 'It is said that one person has one 'I,' not that all people share one 'I,' so there are two 'I's, father and son.'
我不同。此即破竟便轉義宗。佛言若言一人下。第二佛便逐破。若一人一我。我有眾多則不名常。先尼若言。一切眾生業報應同。汝言一人各一我者。我既是遍無處不有。如張人我亦來在於王人我中。王人之我亦來在於張人我中。若爾者。我既互通即無愚智。亦無貴賤。亦如天得我既在佛得眼見。佛得之我亦在天得。佛得之我既因眼見。天得之我亦應因佛得眼見。天得佛得是人名也先尼救云。我遍一切法。而諸法不相遍。故天得佛得二作不同。佛言法與非法下。第三佛復逐破。法與非法非業作耶。以定先尼。或釋先尼所計我是作者。業字應作我字。義則可然。不須改字。隨下文業字。既計我是作者。所言業作即是我作。次先尼答可見。佛言法非法下第四又破。既同是我作故。天得作時即佛得作。二作既同報應不異。下舉業平等果亦應同。次先尼舉燈明救。佛言汝說燈明下。第五逐破彼譬。明在炷邊復照于堂。譬有邊表之處。我亦應有眼識處所。我既遍於法與非法。法與非法亦應遍我。是則相與俱遍。先尼言。汝引燈喻下。復救于譬。善男子我所引喻者則是非喻下。第六又破彼譬。如是喻者則是非喻。故知燈明不得喻我。若喻我者。則于彼不吉于佛為吉。先尼言。汝先責我又救明佛亦不平。佛言如我不平下。第七明我之
【現代漢語翻譯】 現代漢語譯本 『我不同。』這就是破斥，最終轉變義理的根本宗旨。佛說『若言一人下』，這是第二重，佛便緊接著破斥。如果一人一個『我』（Atman，靈魂、真我），『我』有眾多，便不能稱之為『常』（nitya，永恒）。 先尼（Sainika，數論外道）如果說：『一切眾生的業報應該相同。』你卻說一人各有一個『我』，『我』既然是遍在的，無處不在，如同張三的『我』也存在於王五的『我』之中，王五的『我』也存在於張三的『我』之中。如果這樣，『我』既然互相連通，就沒有愚笨和智慧的區別，也沒有高貴和低賤的區別。也如同天人得到『我』，既然在佛陀得到『我』時能看見，佛陀得到的『我』也應該在天人得到『我』時能看見。天人得到和佛陀得到的，只是名稱不同。』 先尼辯解說：『「我」遍及一切法（dharma，事物、規律），而諸法並不互相遍及，所以天人得到和佛陀得到兩種行為不同。』佛說『法與非法下』，這是第三重，佛再次緊接著破斥。法與非法不是業（karma，行為、造作）所產生的嗎？可以確定先尼，或者解釋先尼所認為的『我』是作者。『業』字應該改為『我』字，意思才說得通，不需要改字。根據下文，『業』字既然認為『我』是作者，所說的『業作』就是『我作』。接下來先尼的回答可以理解。 佛說『法非法下』，這是第四重，再次破斥。既然都是『我』所作，天人造作時就是佛陀在造作，兩種造作既然相同，報應就不應該有差異。下面舉例說業是平等的，果報也應該相同。 接下來先尼舉燈明來辯解。佛說『汝說燈明下』，這是第五重，緊接著破斥他的比喻。光明在燈芯旁邊，又能照亮整個廳堂，比喻有邊際和表面的地方，『我』也應該有眼識的處所。『我』既然遍及法與非法，法與非法也應該遍及『我』。這樣就是互相遍及。 先尼說：『你引用燈的譬喻下』，再次辯解這個譬喻。『善男子，我所引用的譬喻是非譬喻下』，這是第六重，再次破斥他的比喻。這樣的譬喻是非譬喻，所以知道燈明不能比喻『我』。如果用燈明來比喻『我』，那麼對於燈芯旁邊是不吉利的，對於佛陀是吉利的。 先尼說：『你先前責備我，又讚美光明，佛陀也不公平。』佛說『如我不平下』，這是第七重，說明『我』的道理。
【English Translation】 English version 'I disagree.' This is the refutation, ultimately transforming the fundamental principle of meaning. The Buddha said, 'If you say one person below,' this is the second layer, and the Buddha immediately refutes it. If one person has one 'Atman' (soul, true self), and the 'Atman' is numerous, then it cannot be called 'nitya' (eternal). If Sainika (a Samkhya heretic) says: 'The karmic retribution of all sentient beings should be the same.' But you say that each person has one 'Atman,' and since the 'Atman' is omnipresent, existing everywhere, like Zhang San's 'Atman' also exists in Wang Wu's 'Atman,' and Wang Wu's 'Atman' also exists in Zhang San's 'Atman.' If so, since the 'Atman' is interconnected, there would be no distinction between foolishness and wisdom, nor between nobility and lowliness. It is also like the Deva (god) obtaining the 'Atman,' since it can be seen when the Buddha obtains the 'Atman,' the 'Atman' obtained by the Buddha should also be seen when the Deva obtains the 'Atman.' What the Deva obtains and what the Buddha obtains are just different names.' Sainika argues: 'The 'Atman' pervades all dharmas (things, laws), but the dharmas do not pervade each other, so the actions of the Deva obtaining and the Buddha obtaining are different.' The Buddha said, 'Dharma and non-dharma below,' this is the third layer, and the Buddha refutes it again. Are dharma and non-dharma not produced by karma (action, creation)? It can be determined that Sainika, or explain that Sainika considers the 'Atman' to be the creator. The word 'karma' should be changed to the word 'Atman,' so that the meaning makes sense, and there is no need to change the word. According to the following text, since the word 'karma' considers the 'Atman' to be the creator, the so-called 'karma-making' is 'Atman-making.' Next, Sainika's answer can be understood. The Buddha said, 'Dharma and non-dharma below,' this is the fourth layer, refuting it again. Since they are all made by the 'Atman,' when the Deva creates, it is the Buddha who is creating. Since the two creations are the same, the retribution should not be different. Below, it is exemplified that if karma is equal, the consequences should also be the same. Next, Sainika uses the lamp light to argue. The Buddha said, 'You say lamp light below,' this is the fifth layer, immediately refuting his metaphor. The light is next to the wick and can illuminate the entire hall, the metaphor has boundaries and surfaces, and the 'Atman' should also have a place for eye consciousness. Since the 'Atman' pervades dharma and non-dharma, dharma and non-dharma should also pervade the 'Atman.' This is mutual pervading. Sainika said: 'You cite the metaphor of the lamp below,' again arguing for this metaphor. 'Good man, the metaphor I cited is a non-metaphor below,' this is the sixth layer, refuting his metaphor again. Such a metaphor is a non-metaphor, so it is known that the lamp light cannot be a metaphor for the 'Atman.' If the lamp light is used as a metaphor for the 'Atman,' then it is inauspicious for the side of the wick and auspicious for the Buddha. Sainika said: 'You first blamed me and then praised the light, and the Buddha is also unfair.' The Buddha said, 'As I am unfair below,' this is the seventh layer, explaining the principle of the 'Atman.'
不平破。汝不平令汝得平。即是我平同諸聖人。得平等者始是大平。先尼救云。一切眾生平等有我。即是我平。汝亦說言下。第八佛更逐破平等之義。既言當受五道之身。我豈得等。汝意若謂我是作者下。第三破作者有六。善男子此初文者約受苦破。若我是作者。那自作苦。若苦非我作。一切諸法應非我作。眾生苦樂下。第二明憂喜。汝說我常下。第三明有十時。若我作者下。第四明有盛衰。眾生亦有盛衰。眾生既即我。我應盛衰。豈是常邪我若作者下。第五明不應利鈍。那得此人于書利於棋鈍。彼人于棋利於書鈍。余例皆爾。我若作者下。第六明汝自說無我而疑我有無。汝意若謂離眼有見下。第二破餘三義。故言別破。此中有三。初破見者。次破受者。三破知者。初破見者。自復有三。此初正破。若謂離眼有見者。此謂我是能見。衛世師執神使智知而神異。知此義同。僧佉所計。神即能知故言離眼有見。是義不然。若離眼有我。而能見者何須此眼。若離我見用眼能見者。如言華能燒村。但因華裹火擲在屋上。故云華燒者。神因眼見亦復如是。終是眼見神不能見。先尼言下。第二救云。如人執鐮則能刈草。譬我因眼則能見色。就正義中乃是假我。令眼能見必無實我。須因眼見。善男子鐮人各異下。第三重破。鐮人不同
【現代漢語翻譯】 現代漢語譯本 不平破：如果你覺得不平等，我讓你得到平等。那麼我的平等就和諸位聖人一樣了。得到平等的人才是真正的大平等。先尼（Seni，印度數論派的祖師）說：『一切眾生平等地擁有自我』，這就是我的平等。你又說『下第八佛』，進一步駁斥平等的意義。既然說應當承受五道輪迴之身，我怎麼能與你平等呢？ 你的意思如果認為『我是作者』，下面第三點駁斥作者有六種情況。善男子，這第一段文字是就承受痛苦來駁斥。如果『我』是作者，那為什麼要自己製造痛苦？如果痛苦不是我製造的，那麼一切諸法都不應該是我製造的。 『眾生苦樂』，第二點說明憂愁和喜悅。你說『我常』，第三點說明有十個時節。如果『我』是作者，第四點說明有盛衰。眾生也有盛衰，眾生既然就是我，我應該也有盛衰，怎麼能是常呢？如果『我』是作者，第五點說明不應該有利鈍。為什麼這個人擅長書法卻不擅長下棋，那個人擅長下棋卻不擅長書法，其他例子也是這樣。 如果『我』是作者，第六點說明你自己說沒有我，卻又懷疑我存在與否。你的意思如果認為離開眼睛有視覺，第二點駁斥其餘三種意義，所以說是分別駁斥。這裡面有三種情況：首先駁斥見者，其次駁斥受者，第三駁斥知者。首先駁斥見者，又分為三種情況，這是最初的正面的駁斥。如果認為離開眼睛有視覺，這是說『我』是能見者。衛世師（Vaisheshika，勝論派）認為神使智知，而神是不同的。知道這個道理與僧佉（Samkhya，數論派）所計算的一樣，神就是能知者，所以說離開眼睛有視覺。這種說法是不對的。如果離開眼睛有『我』，就能看見，那要眼睛做什麼？如果離開『我』，用眼睛就能看見，就像說花能燒燬村莊一樣，只是因為花里裹著火扔在屋頂上，所以才說花燒了。神通過眼睛看見也是這樣，最終還是眼睛看見，神不能看見。 先尼說：『就像人拿著鐮刀就能割草，比喻我依靠眼睛就能看見顏色。』就正義來說，這只是假借『我』，讓眼睛能夠看見，一定沒有真實的『我』，必須依靠眼睛才能看見。善男子，鐮刀和人是不同的，第三點再次駁斥。鐮刀和人是不同的。
【English Translation】 English version Breaking the Unequal: If you feel unequal, I will make you equal. Then my equality is the same as all the sages. Only those who attain equality have achieved true great equality. Seni (the founder of the Samkhya school) said, 'All beings equally possess a self,' that is my equality. You also say 'the eighth Buddha below,' further refuting the meaning of equality. Since it is said that one should endure the cycle of the five paths, how can I be equal to you? If you mean to say 'I am the creator,' the third point below refutes the creator in six ways. Good man, this first passage refutes based on enduring suffering. If 'I' am the creator, then why create suffering for myself? If suffering is not created by me, then all dharmas should not be created by me. 'The suffering and joy of beings,' the second point explains sorrow and joy. You say 'I am constant,' the third point explains that there are ten seasons. If 'I' am the creator, the fourth point explains that there are times of prosperity and decline. Beings also have prosperity and decline. Since beings are me, I should also have prosperity and decline, how can I be constant? If 'I' am the creator, the fifth point explains that there should not be sharpness and dullness. Why is this person good at calligraphy but not good at chess, and that person good at chess but not good at calligraphy, and so on. If 'I' am the creator, the sixth point explains that you yourself say there is no self, but you doubt whether I exist or not. If you mean to say that there is sight apart from the eyes, the second point refutes the remaining three meanings, so it is said to be a separate refutation. There are three situations here: first refuting the seer, second refuting the receiver, and third refuting the knower. First refuting the seer, it is further divided into three situations, this is the initial direct refutation. If you think that there is sight apart from the eyes, this means that 'I' am the seer. Vaisheshika (the Vaisheshika school) believes that God uses intelligence to know, and God is different. Knowing this principle is the same as what Samkhya (the Samkhya school) calculates, God is the knower, so it is said that there is sight apart from the eyes. This statement is incorrect. If there is 'I' apart from the eyes, and can see, then what is the use of eyes? If apart from 'I', the eyes can see, just like saying that flowers can burn down villages, it is only because the flowers are wrapped in fire and thrown on the roof, so it is said that the flowers burned. God sees through the eyes in the same way, in the end it is the eyes that see, God cannot see. Seni said, 'Just like a person holding a sickle can cut grass, it is like I rely on my eyes to see colors.' In terms of true meaning, this is just borrowing 'I' to allow the eyes to see, there must be no real 'I', it must rely on the eyes to see. Good man, the sickle and the person are different, the third point refutes again. The sickle and the person are different.
可得刈草。若離根外無別有我故不為例。汝意若謂身作我受下。第二破受者。是我身作即是我作下乃自顯。先尼言我有二種下。第三破知者是我于中有二此先明執。佛言善男子所言知者下正破。我因智知同華喻壞者。還是前義。華能裹火。火能燒屋名華燒者。神雖能知而復更用智為知者。終是智自能知神不能知。前已破竟。故言同華喻壞。佛法正義亦有假我御智知義。但不同實我因智知能。先尼言若無我者下。第三論義。上佛句句破先尼義。邪義既除。今更與佛共論此義。為定有我定無我耶。一者亦是難佛無有我義。二者復立我義難佛無我義。佛義不立有我義顯。自有五番。此先尼第一問。若無我者誰能憶念。佛答。若以憶故知有我者。今以忘故知應無我。汝以有念證有我者。既有忘失證知無我。若暫時憶顯有我者。亦應暫忘顯無有我。我既自在云何念惡而不念善。又云。念所不念正在定中。應當思惟憶念定境。何故更緣其餘事耶。又云。不念所念者。正作惡時復存善法。既其有我何得不定。先尼誰見誰聞下第二問。若無我者誰能見聞。佛答意者。根塵和合故有見聞。實不由我而能見聞。自舉二譬。先尼言若無我者下。第三問意以名責之。云何名為我見我聞。世人並云。我見我聞我苦樂憂喜等。佛答有二意。一者卻反
還之言我見聞。知有我者如他作罪。云不見聞亦應無我。次如四兵下。復舉假名合我見聞。先尼言如汝所說下。第四更問。若內外和合者誰出聲耶。佛即答言。因無明者即是因十二因緣和合成身。以有身故覺勸動風。風擊唇舌出聲說我。如大論云。風名阿優陀。觸臍而上去。至牙齒唇舌鼓動故出聲。風鈴熱鐵亦復如是。先尼言如瞿曇說下第五問。明若隨理者全無有我。如來何緣得有常樂。由有我故有常等法。若無我者何得此法。佛答意者。得常我者須滅身後爾乃得之。豈即此身得常我耶。先尼言唯愿大慈下。第四歸伏。復有四番。此初請佛說。佛廣為說。因說慢義欲彈斥彼本慢之心。先尼言如是如是下。第二領旨如來因此重說又二。先誡。次說言非自非他非眾生者。明法與眾生同一平等。先尼言我已解已下。第三自獲得解。如來因更責出其相。世尊所言色者下。第四齣己所解又二。先自述。次佛命善來得慧眼凈。言法眼者即是初果。言慧眼凈是第四果。但其與佛言論之時已得初果。後命善來得第四果。外道眾中復有姓迦葉下。第四外道文為三。初緣起。次論義。后歸伏。此初三問皆默以為緣起。是故不答。如來欲令彼出己義。梵志復言下。第二論義。自有五番。此初彼先立義。明身異命異。如人捨身未及後身受中陰時
【現代漢語翻譯】 現代漢語譯本 還之言我見聞：你所說的我見我聞。 知有我者如他作罪：如果認為存在一個『我』，那就如同犯下罪過。 云不見聞亦應無我：如果說沒有見聞，那也應該沒有『我』。 次如四兵下：接下來如同四種軍隊。 復舉假名合我見聞：再次舉出假名來結合『我』的見聞。 先尼言如汝所說下：先尼說，如你所說。 第四更問：第四次進一步提問。 若內外和合者誰出聲耶：如果內外和合，那麼是誰發出聲音呢？ 佛即答言：佛陀回答說： 因無明者即是因十二因緣和合成身：因為無明，所以是由於十二因緣和合而形成身體。 以有身故覺勸動風：因為有了身體，所以感覺勸動了風。 風擊唇舌出聲說我：風衝擊唇舌，發出聲音說『我』。 如大論云：如同《大論》所說： 風名阿優陀：風名為阿優陀（Ayuta）。 觸臍而上去：它從臍部向上執行。 至牙齒唇舌鼓動故出聲：到達牙齒、嘴唇和舌頭，鼓動它們，因此發出聲音。 風鈴熱鐵亦復如是：風鈴和燒熱的鐵也是這樣。 先尼言如瞿曇說下第五問：先尼說，如瞿曇（Gautama，釋迦牟尼的姓）所說，第五次提問。 明若隨理者全無有我：如果按照道理來說，完全沒有『我』。 如來何緣得有常樂：如來（Tathagata，佛的稱號之一）是憑藉什麼才能獲得常樂呢？ 由有我故有常等法：因為有『我』，所以有常等法。 若無我者何得此法：如果沒有『我』，怎麼能獲得這些法呢？ 佛答意者：佛陀回答的意思是： 得常我者須滅身後爾乃得之：獲得常『我』，必須在滅度身體之後才能獲得。 豈即此身得常我耶：難道是這個身體就能獲得常『我』嗎？ 先尼言唯愿大慈下：先尼說，希望您大慈大悲。 第四歸伏：第四次表示歸順。 復有四番：又有四種情況。 此初請佛說：這是第一次請求佛陀說法。 佛廣為說：佛陀廣泛地為他解說。 因說慢義欲彈斥彼本慢之心：因為說了傲慢的含義，想要彈劾斥責他原本傲慢的心。 先尼言如是如是下：先尼說，是的，是的。 第二領旨如來因此重說又二：第二次領會旨意，如來因此又重複說了兩次。 先誡：首先是告誡。 次說言非自非他非眾生者：其次是說，既不是自己，也不是他人，也不是眾生。 明法與眾生同一平等：說明法與眾生是同一和平等的。 先尼言我已解已下：先尼說，我已經理解了。 第三自獲得解：第三次自己獲得了理解。 如來因更責出其相：如來因此進一步責問，讓他說出理解的相狀。 世尊所言色者下：世尊所說的色。 第四齣己所解又二：第四次說出自己所理解的，又有兩種情況。 先自述：首先是自己陳述。 次佛命善來得慧眼凈：其次佛陀說『善來』，讓他獲得了慧眼清凈。 言法眼者即是初果：所說的法眼，就是初果（Sotapanna，須陀洹果）。 言慧眼凈是第四果：所說的慧眼清凈，是第四果（Arahat，阿羅漢果）。 但其與佛言論之時已得初果：但是他在與佛陀討論的時候，就已經獲得了初果。 後命善來得第四果：後來佛陀說『善來』，他獲得了第四果。 外道眾中復有姓迦葉下：外道眾人中，又有姓迦葉（Kasyapa）的。 第四外道文為三：第四部分，外道的文字分為三個部分。 初緣起：首先是緣起。 次論義：其次是論義。 后歸伏：最後是歸順。 此初三問皆默以為緣起：這最初的三個問題，都默然不答，作為緣起。 是故不答：所以不回答。 如來欲令彼出己義：如來想要讓他們說出自己的義理。 梵志復言下：梵志（Brahmin）又說。 第二論義：第二部分，論義。 自有五番：自然有五種情況。 此初彼先立義：這是第一次，他們首先樹立義理。 明身異命異：說明身體和生命是不同的。 如人捨身未及後身受中陰時：如同人捨棄身體，還未到後世接受中陰身的時候。
【English Translation】 English version Still, you speak of what you have seen and heard. To think there is a 'self' is like committing a sin. If there is no seeing or hearing, then there should be no 'self'. Next, like the four divisions of an army. Again, using provisional names to combine the seeing and hearing of the 'self'. The heretic says, 'As you say'. The fourth time, he asks further. If the internal and external are combined, who makes the sound? The Buddha answers: 'Because of ignorance, it is due to the combination of the twelve links of dependent origination that the body is formed.' 'Because there is a body, one feels the wind being urged and moved.' 'The wind strikes the lips and tongue, producing a sound that says 'I'.' As the Great Treatise says: 'The wind is called Ayuta (阿優陀).' 'It touches the navel and goes upwards.' 'Reaching the teeth, lips, and tongue, it agitates them, thus producing sound.' 'The wind chime and hot iron are also like this.' The heretic says, 'As Gautama (瞿曇) says,' and asks for the fifth time. 'If one follows reason, there is completely no 'self'.' 'How does the Tathagata (如來) attain permanence and bliss?' 'Because there is a 'self', there are permanent dharmas and so on.' 'If there is no 'self', how can one attain these dharmas?' The Buddha's answer means: 'To attain a permanent 'self', one must attain it after the body is extinguished.' 'Can this body attain a permanent 'self'?' The heretic says, 'I hope for great compassion.' The fourth time, he submits. There are four more instances. This is the first request for the Buddha to speak. The Buddha explains extensively for him. Because he spoke of the meaning of arrogance, he wanted to rebuke his original arrogant heart. The heretic says, 'Yes, yes.' The second time, he understands the meaning, and the Tathagata repeats it twice more. First, a warning. Then, he says that it is neither self, nor other, nor sentient being. Clarifying that the Dharma and sentient beings are the same and equal. The heretic says, 'I have already understood.' The third time, he attains understanding himself. The Tathagata further questions him to bring out the appearance of his understanding. The World-Honored One speaks of form. The fourth time, he speaks of what he has understood, and there are two instances. First, he narrates himself. Then, the Buddha says 'Welcome' and he attains the purity of the wisdom eye. The Dharma eye is the first fruit (Sotapanna, 須陀洹果). The purity of the wisdom eye is the fourth fruit (Arahat, 阿羅漢果). But he had already attained the first fruit when he was discussing with the Buddha. Later, the Buddha said 'Welcome' and he attained the fourth fruit. Among the heretics, there was also one named Kasyapa (迦葉). The fourth part, the heretic's text is divided into three parts. First, the arising. Second, the discussion. Finally, the submission. These first three questions were all kept silent as the arising. Therefore, there is no answer. The Tathagata wanted them to express their own meanings. The Brahmin (梵志) says again. The second part, the discussion. There are naturally five instances. This is the first time they establish the meaning. Clarifying that the body and life are different. Like a person who abandons the body and has not yet received the intermediate state before the next life.
。爾時身命異先身命。非因所得。次善男子我說身命下。如來破明萬法從緣。不但身命諸法悉然。陰死之時此命假緣續其中陰。梵志復言我見世間下。第二番出彼立義。彼明有法不從緣生。如來複責梵志。言我見大火下。第三彼因立事。言凡明絕焰是不從緣。如來複破明亦從緣。其中榛木之字。或以為臻音。或以為愁申反。今以臻音為正。詩云。樹之榛栗。傳云。榛栗棗羞。說文云。榛以梓實如小栗。梵志言絕焰去時下。第四重申明不因薪炭。佛即破之明因風而至。瞿曇若人捨身下。第五復出彼難。明兩身中間誰為因緣。佛即答言。終以煩惱而為其緣言有因緣。身即是命命即是身。此據一期果報。一業所得有因緣故。身異命異者。據色心連持謂之為命。五陰名身。其義異也。梵志言唯愿為我下。第三歸伏又有三番。此初請說。次佛答又二。先答次牒。計之亦名印述世尊我已知已下。第二領解。次佛重徴。次世尊火即煩惱下。第三委陳已解。經五日已得羅漢果者說其證果。賒促機悟早晚。外道眾中復有富那下。第五外道。彼之所執即是邊見。雖有其執恐有屈滯不敢述之。故且舉問。就文有二。初論義。后歸伏。此初論義自有四番。此即初番舉六十二見問。六十二見有二解一云。身見邊見共六十二。何者身見五十六。邊見
【現代漢語翻譯】 現代漢語譯本 這時，（人的）身命和之前的身命不同，不是因為（之前的身命）而得到的。（梵志繼續說）善男子，我說身命的道理如下。如來開示，萬法都是由因緣和合而生。不只是身命，一切諸法都是如此。陰（五陰）消散的時候，這個命（識）憑藉因緣延續到中陰（死亡到投生之間的狀態）。 梵志又說：『我看到世間……』這是第二次提出他的觀點。他認為有法不是從因緣而生。如來再次責問梵志，說：『我看到大火……』這是第三次他舉例說明。他說，凡是火熄滅，火焰消失，都不是從因緣而生。如來再次破斥，說明火的熄滅也是從因緣而生。其中『榛木』這個詞，有人讀作『臻』音，有人讀作『愁申』反。現在以『臻』音為正確。《詩經》說：『樹之榛栗』。《傳》說：『榛栗棗羞』。《說文》說：『榛以梓實如小栗』。 梵志說：『火焰熄滅的時候……』這是第四次重申，說明火的熄滅不是因為薪柴。佛陀立即破斥，說明火的熄滅是因為風的緣故。瞿曇（喬達摩），如果有人捨棄身體……』這是第五次提出他的疑問，說明兩個身體中間，誰是因緣？佛陀立即回答說：『終以煩惱而為其緣』，意思是說有因緣。身即是命，命即是身，這是根據一期的果報，一業所得，因為有因緣的緣故。身異命異，這是根據色心連持，稱之為命，五陰名為身，它們的意義不同。 梵志說：『唯愿為我……』這是第三次歸順，又有三番。這是最初的請求佛陀解說。接下來佛陀回答，又有兩次，先回答，後重復，計算起來也叫做印述。世尊，我已經知道了……』這是第二次領悟理解。接下來佛陀再次徵詢。接下來世尊說：『火即煩惱……』這是第三次詳細陳述已經理解。經過五天就得到阿羅漢果的人，說出他證果的經過，（說明）根機領悟有快有慢。 外道眾中又有富那……』這是第五個外道。他們所執著的，就是邊見。雖然有他們的執著，恐怕有屈滯，不敢陳述，所以暫且舉出提問。就文義來說，有兩次，先是論義，后是歸順。這是最初的論義，自有四番。這就是最初提出六十二見來提問。六十二見有兩種解釋，一種說法是，身見和邊見共有六十二種。什麼是身見？五十六種。什麼是邊見？
【English Translation】 English version At that time, the life of this body is different from the life of the previous body, and it is not obtained because of (the previous body). (The Brahmin continued) Good man, I will explain the principle of life as follows. The Tathagata reveals that all dharmas arise from the combination of causes and conditions. Not only life, but all dharmas are like this. When the skandhas (five aggregates) disintegrate, this life (consciousness) continues to the intermediate state (the state between death and rebirth) by relying on causes and conditions. The Brahmin also said: 'I see the world...' This is the second time he puts forward his point of view. He believes that there are dharmas that do not arise from causes and conditions. The Tathagata questioned the Brahmin again, saying: 'I see a big fire...' This is the third time he gives an example. He said that whenever a fire goes out and the flame disappears, it does not arise from causes and conditions. The Tathagata refuted again, explaining that the extinguishing of fire also arises from causes and conditions. Among them, the word 'hazel tree', some people read it as 'zhen' sound, and some people read it as 'chou shen' reverse. Now the 'zhen' sound is considered correct. The Book of Songs says: 'Trees of hazel and chestnut'. The Biography says: 'Hazelnut dates are shameful'. Shuowen says: 'Hazel takes the fruit of the catalpa as a small chestnut'. The Brahmin said: 'When the flame goes out...' This is the fourth time he reiterates, explaining that the extinguishing of fire is not because of firewood. The Buddha immediately refuted, explaining that the extinguishing of fire is due to the wind. 'Gautama, if someone abandons the body...' This is the fifth time he raises his question, explaining who is the cause and condition between the two bodies? The Buddha immediately replied: 'In the end, it is the afflictions that are the cause', meaning that there are causes and conditions. The body is life, and life is the body. This is based on the karmic retribution of one lifetime, obtained from one karma, because there are causes and conditions. The body is different from life, which is based on the connection between form and mind, which is called life, and the five skandhas are called the body, and their meanings are different. The Brahmin said: 'I wish you would...' This is the third time of surrender, and there are three times. This is the initial request for the Buddha to explain. Next, the Buddha answered, and there were two more times, first answering, then repeating, which is also called endorsement. 'World Honored One, I already know...' This is the second time of understanding. Next, the Buddha asked again. Next, the World Honored One said: 'Fire is affliction...' This is the third time to explain in detail what has been understood. The person who attained the Arhat fruit after five days, said the process of his attainment, (explaining) that the understanding of the root machine is fast and slow. Among the heretics, there is also Purna...' This is the fifth heretic. What they are attached to is the extreme view. Although they have their attachments, I am afraid that there will be stagnation, and I dare not state it, so I will temporarily raise the question. In terms of the text, there are two times, first the argument, and then the surrender. This is the initial argument, and there are four times. This is the initial question of raising the sixty-two views. There are two explanations for the sixty-two views, one saying that there are sixty-two kinds of self-view and extreme view. What is self-view? Fifty-six kinds. What is extreme view?
有六。約於五陰各有四執。即色離色。亦即亦離。不即不離。餘四例然。則為二十。欲界色界則為四十。無色無色但說四陰。四四十六。故知身見有五十六。邊見六者。謂三界中各有斷常。以足身見成六十二。故大品云。譬如我見攝六十二見。二直就邊見。自六十二。現在世中即色為我則色滅我斷。離色為我則色滅我常。亦即亦離。亦斷亦常。不即不離。則不斷不常。四陰亦然則我二十。去來例然。則成六十。雖有六十不出斷常。故以斷常而標其首。為六十二。今文中雲。常無常者則是過去。有邊無邊則據未來。此言邊者。非謂闊陜豎論分際。故是彼邊。如去不如去者。據佛滅后乃計如來。即色涅槃畢竟永滅。此是如去。若身不滅是不如去亦如去亦不如去等(云云)。足前成六十。復云。是身是命即常見。身異命異即斷見。合成六十二見。而此文云。如來滅後者。他人不見此。既不許約如來作二十計。即自解云。我如色來。即如色去。不如色去。故云如去不如去。佛即答之。我不作此說。梵志言今者見何罪過下。第二問。此有何過而不為說。佛答明此是見取之過故不作說。瞿曇若見如是罪過下。第三問如來何所見。著何所說耶。佛答之。先遣見著之言。后明就見能說。瞿曇云何下。第四重責見說。佛乃廣答又二。先正
【現代漢語翻譯】 現代漢語譯本 有六種。大約在五陰（Skandha，構成個體經驗的五種要素：色、受、想、行、識）的每一個上，各有四種執著。即色（Rupa，物質）是離於我的，色即是我，色是既是我又離我的，色既不是我又不是離我的。其餘四陰也是如此。這樣就是二十種。欲界（Kama-dhatu，眾生有情慾的世界）就是四十種。無色界（Arupa-dhatu，沒有物質欲求的純精神世界）只說四陰，四四得十六。所以知道身見（Sakkaya-ditthi，認為五蘊為我）有五十六種。邊見（Antagrahika-ditthi）有六種，是指三界（Triloka，欲界、色界、無色界）中各有斷見（Uccheda-ditthi，認為人死後一切皆無）和常見（Sassata-ditthi，認為存在永恒不變的靈魂）。加上身見就成了六十二見。所以《大品般若經》說，譬如我見（Atma-ditthi，認為五蘊為我）涵蓋了六十二見。直接就邊見來說，自六十二見。現在世中，認為色是我，那麼色滅我就斷滅；認為色離於我，那麼色滅我就常存；認為色既是我又離我，那麼既是斷滅又是常存；認為色既不是我又不是離我，那麼既不是斷滅也不是常存。四陰也是如此，那麼我就有二十種。過去和未來也是如此，就成了六十種。雖然有六十種，但都離不開斷見和常見，所以用斷見和常見來標明其首，成為六十二見。現在文中說，常還是無常，這是指過去。有邊還是無邊，這是指未來。這裡說的邊，不是指寬窄豎論的分際，而是指彼岸。如去還是不如去，這是根據佛滅度后，人們計度如來。認為色身涅槃（Nirvana，寂滅）后，畢竟永遠斷滅，這就是如去。如果身不滅，就是不如去，或者既如去又不如去等等。加上前面的，就成了六十種。又說，是身是命，就是常見；身異命異，就是斷見。合起來成為六十二見。而此文說，如來滅度后，他人不能見到這些。既然不允許根據如來作出二十種計度，就自己解釋說，我如色來，就如色去，不如色去。所以說如去不如去。佛就回答說，我不作這樣的說法。梵志（Brahmana，婆羅門）說，現在見到什麼罪過。第二問，這裡有什麼過失而不說。佛回答說，說明這是見取（Ditthupadana，執取不正見）的過失，所以不說。瞿曇（Gotama，喬達摩，釋迦牟尼佛的姓）如果見到這樣的罪過。第三問，如來（Tathagata，佛的稱號）見到什麼，執著什麼而說呢？佛回答他。先遣除見著的言論，然後說明就見能夠說。瞿曇云何下。第四重責見說。佛就廣泛地回答，又分為兩部分。先是正面回答。
【English Translation】 English version There are six. Approximately, for each of the five Skandhas (aggregates of existence: Rupa, Vedana, Samjna, Samskara, Vijnana), there are four attachments. That is, Rupa (form) is separate from me, Rupa is me, Rupa is both me and separate from me, Rupa is neither me nor separate from me. The other four Skandhas are the same. Thus, there are twenty. In the Kama-dhatu (desire realm), there are forty. In the Arupa-dhatu (formless realm), only the four Skandhas are discussed, four times four equals sixteen. Therefore, it is known that Sakkaya-ditthi (self-view) has fifty-six forms. Antagrahika-ditthi (views holding to extremes) has six forms, referring to the Uccheda-ditthi (annihilationism) and Sassata-ditthi (eternalism) present in each of the three Trilokas (three realms: desire, form, and formless). Adding self-view, it becomes sixty-two views. Therefore, the Mahaprajnaparamita Sutra says, for example, Atma-ditthi (self-view) encompasses sixty-two views. Directly addressing extreme views, from the sixty-two views. In the present world, if one considers Rupa as me, then when Rupa ceases, I am annihilated; if one considers Rupa as separate from me, then when Rupa ceases, I am eternal; if one considers Rupa as both me and separate from me, then it is both annihilation and eternal; if one considers Rupa as neither me nor separate from me, then it is neither annihilation nor eternal. The four Skandhas are the same, so I have twenty forms. The past and future are the same, resulting in sixty forms. Although there are sixty forms, they cannot escape annihilationism and eternalism, so annihilationism and eternalism are used to mark their beginning, becoming sixty-two views. Now the text says, 'Is it permanent or impermanent?' This refers to the past. 'Is it finite or infinite?' This refers to the future. The 'edge' mentioned here does not refer to the boundaries of width and narrowness, but to the other shore. 'Does he go or not go?' This is based on people's speculation about the Tathagata (Buddha) after the Buddha's Parinirvana (complete Nirvana). Believing that after the Nirvana of the Rupa body, it is ultimately and eternally annihilated, this is 'goes'. If the body does not cease, it is 'does not go', or 'both goes and does not go', etc. Adding the previous ones, it becomes sixty forms. It also says, 'This body is the same as life,' which is eternalism; 'The body is different from life,' which is annihilationism. Together, they become sixty-two views. But this text says that after the Tathagata's Parinirvana, others cannot see these. Since it is not allowed to make twenty kinds of calculations based on the Tathagata, it explains itself, 'I come like Rupa, so I go like Rupa, I do not go like Rupa.' Therefore, it says 'goes and does not go'. The Buddha then replies, 'I do not make such statements.' The Brahmana (a member of the priestly class in ancient India) says, 'Now what fault do you see?' The second question is, 'What fault is there here that you do not speak of?' The Buddha replies, explaining that this is the fault of Ditthupadana (clinging to views), so he does not speak of it. Gotama (Buddha's family name) if you see such faults. The third question is, 'What does the Tathagata see, clinging to what does he speak?' The Buddha answers him. First, he dismisses the talk of clinging to views, and then explains that one can speak based on views. 'Gotama, how?' The fourth question is a repeated rebuke of the view. The Buddha answers extensively, divided into two parts. First, the direct answer.
答。后更反責以出其相。富那言請說一喻下。第二歸伏。譬云如大村外者。此譬佛果涅槃。有娑羅林者。有人譬金剛心。今譬眾生心。中有一樹者譬佛性。足一百年者是一數之圓名。譬中道佛性圓滿端正。文云。一樹先林而生。一樹既譬佛性。可云佛性在眾生前。無眾生而已。有眾生即有佛性。今何以云先林而生。若言佛性眾生有先有後。若共若離皆悉不可。並須破之。性執破已方得假說有前有後。此之前後則不相乖。既不相乖乍可義說佛性在前。何以故。佛性本有。以本有故故義云。先即不失理。林主修治者。即修持人。其樹陳朽面板悉脫者。譬煩惱諸惡一切都盡。唯真實在即是萬德。
大般涅槃經疏卷第三十二 大正藏第 38 冊 No. 1767 大般涅槃經疏
大般涅槃經疏卷第三十三
隋章安頂法師撰
唐天臺沙門湛然再治
陳如品之二
起卷是第六外道文為二。初論義。后歸伏。論義有二番。初番問眾生何法故起常無常等六十二見。佛答。不知色故起常無常。乃至不知識故起常無常等。夫言色者。先業為因。今世父母衣食為緣。虛偽假合謂有定性。所以能起常無常等。乃至不知于識亦起諸見。次番更問。知何色知何識故不起諸見。佛言。知色但是因緣和合無
【現代漢語翻譯】 現代漢語譯本： 答：之後反而責備他顯露出自己的本相。富那（Purna）請求用一個比喻來說明，下面是第二段歸伏的內容。比喻說，就像大村莊外面，這比喻佛果涅槃（Buddha-fruit Nirvana）。有娑羅林（Sala forest），有人比喻為金剛心（vajra heart），現在比喻眾生心。中間有一棵樹，比喻佛性（Buddha-nature）。足一百年，這是一個數字的圓滿名稱，比喻中道佛性圓滿端正。文中說，『一樹先林而生』，一樹既然比喻佛性，可以說佛性在眾生之前，沒有眾生而已，有眾生即有佛性。現在為什麼說『先林而生』？如果說佛性眾生有先有後，若共若離都不可行，必須破除這種執著。性執破除后，才能假說有前有後。這樣的前後就不會互相矛盾。既然不相矛盾，或許可以從義理上說佛性在前。為什麼呢？佛性本有，因為本有，所以從義理上說『先』就不失道理。林主修治，就是修持的人。那棵樹陳舊朽爛，面板都脫落了，比喻煩惱諸惡一切都盡，唯有真實存在，那就是萬德。
《大般涅槃經疏》卷第三十二 大正藏第 38 冊 No. 1767 《大般涅槃經疏》
《大般涅槃經疏》卷第三十三
隋朝章安頂法師撰
唐朝天臺沙門湛然再治
陳如品之二
本捲開始是第六外道文，分為兩部分。首先是論義，然後是歸伏。論義有兩番。初番問眾生因何法而生起常、無常等六十二見。佛回答說，因為不知色（form）而生起常、無常等，乃至不知識（consciousness）而生起常、無常等。說到色，先前的業為因，今世父母衣食為緣，虛偽假合，認為有定性，所以能生起常、無常等。乃至不知于識也生起各種見解。次番再問，知道何種色，知道何種識，才能不生起各種見解。佛說，知道色只是因緣和合，沒有...
【English Translation】 English version: Answer: Afterwards, they turn around and blame him for revealing their true nature. Purna (Fullness) requested to explain with a metaphor, and the following is the second part of submission. The metaphor says, like outside a large village, this is a metaphor for the Buddha-fruit Nirvana. There is a Sala forest, which some people compare to the vajra heart, and now it is compared to the mind of sentient beings. In the middle there is a tree, which is a metaphor for Buddha-nature. 'Full one hundred years' is a complete name of a number, a metaphor for the perfect and upright Middle Way Buddha-nature. The text says, 'One tree is born before the forest.' Since one tree is a metaphor for Buddha-nature, it can be said that Buddha-nature is before sentient beings; there are no sentient beings yet, and when there are sentient beings, there is Buddha-nature. Now, why does it say 'born before the forest'? If it is said that Buddha-nature and sentient beings have a before and after, whether together or separate, it is all unacceptable and must be refuted. Only after the attachment to inherent nature is refuted can it be hypothetically said that there is a before and after. This before and after will not contradict each other. Since they do not contradict each other, it may be possible to say from the perspective of meaning that Buddha-nature is in front. Why? Because Buddha-nature is originally present. Because it is originally present, therefore, from the perspective of meaning, saying 'before' does not lose reason. The forest owner cultivates and manages, which is the practitioner. The tree is old and decayed, and its skin has all fallen off, which is a metaphor for all afflictions and evils being completely exhausted, and only the truth remains, which is the myriad virtues.
Commentary on the Mahāparinirvāṇa Sūtra, Scroll 32 Taishō Tripiṭaka, Volume 38, No. 1767, Commentary on the Mahāparinirvāṇa Sūtra
Commentary on the Mahāparinirvāṇa Sūtra, Scroll 33
Composed by Dharma Master Zhang'an Ding of the Sui Dynasty
Revised by Śramaṇa Zhanran of Tiantai in the Tang Dynasty
Chapter 2 on Ajñātakauṇḍinya
This scroll begins with the text of the sixth heretic, divided into two parts. First, the discussion of meaning, and then the submission. There are two rounds of discussion. The first round asks why sentient beings give rise to the sixty-two views of permanence, impermanence, etc. The Buddha answers, 'Because of not knowing form (rūpa), they give rise to permanence, impermanence, etc., and even because of not knowing consciousness (vijñāna), they give rise to permanence, impermanence, etc.' Speaking of form, past karma is the cause, and the parents' clothing and food in this life are the conditions. It is falsely and temporarily combined, and it is considered to have a fixed nature, so it can give rise to permanence, impermanence, etc. Even not knowing consciousness also gives rise to various views. The second round asks again, 'Knowing what kind of form, knowing what kind of consciousness, can one not give rise to various views?' The Buddha says, 'Knowing that form is only the aggregation of causes and conditions, without...
主無我即無諸見。乃至知識亦復如是。梵志言唯愿為我下。二是歸伏。文云。舍故等者。故名無明與愛。新名取有。解者為二。一云。無明與愛是過去所以名故。取有現在所以名新。愛是現在那忽言故乃強解云由行得愛。此解不然。二云。若據煩惱無明愛為新。若據業者取有為故。此亦不可。取是煩惱那忽為新。無明愛新那忽屬業。最為不可。又一解云。不須云過現及煩惱業。但論無明與愛是起身本。取從無明愛起即是枝末。所以名新。無前諸失。上云。無明為父貪愛為母。若尊敬此死入無間。又云。生死本際凡有二種無明與愛此豈非故。今約三世現在望過去無明。是故。未來望現在愛即是故。與觀師同又不失三世。文云。我今已得正法凈眼。或法眼凈此應無異。特是左右之異。十五日後得羅漢者。悟有早晚。犢子梵志下。第七外道文為三。一緣起二論義。三歸伏。亦以默然為緣起者。不得例前表其儒雅。是故徐詳待三方答。犢子言下二是論義。此無自執但咨正義故因佛默。先問默意。次佛思。默意乃開問端。次犢子言下正論義。既無自執但問正義。于中二。先問法。次問人。初問法中二。先問。次佛答。答中又二。先許。次正答三種十種。于中先雙釋。次雙結。于釋中雲解脫欲者。此是無貪善根。次問能修善斷惑之
【現代漢語翻譯】 現代漢語譯本 主無我，即沒有各種見解。乃至（乃至：甚至）知識也是如此。梵志（梵志：婆羅門）說：『唯愿為我下。』這是歸順和信服。文中說：『舍故等者』，『故』指的是無明（無明：佛教術語，指對事物真相的迷惑）和愛（愛：佛教術語，指貪愛、執著）。『新』指的是取有（取有：佛教術語，指因執取而產生的存在）。解釋者有兩種說法。一種說法是：無明和愛是過去的原因，所以稱為『故』；取有是現在的結果，所以稱為『新』。愛是現在的，怎麼能說是『故』呢？這是勉強解釋說愛是由行（行：佛教術語，指業力）而產生的。這種解釋不對。另一種說法是：如果從煩惱（煩惱：佛教術語，指使人身心不安的心理活動）來說，無明和愛是『新』的；如果從業（業：佛教術語，指行為、造作）來說，取有是『故』的。這種說法也不可取。取是煩惱，怎麼能說是『新』的呢？無明和愛是『新』的，怎麼能屬於業呢？這是最不可取的。又有一種解釋說：不必說是過去、現在以及煩惱、業。只是說無明和愛是身（身：佛教術語，指身體）的根本，取從無明和愛產生，是枝末，所以稱為『新』。這樣就沒有前面的那些錯誤了。上面說：『無明為父，貪愛為母。如果尊敬它們，死後會墮入無間（無間：佛教術語，指無間地獄）。』又說：『生死（生死：佛教術語，指生命的輪迴）的根本在於無明和愛這兩種。』這難道不是『故』嗎？現在從三世（三世：佛教術語，指過去、現在、未來）來說，現在相對於過去的無明是『故』。未來相對於現在的愛也是『故』。這與觀師的觀點相同，又不失三世的說法。文中說：『我今已得正法凈眼（正法凈眼：佛教術語，指對正法的清凈認識）。』或者說『法眼凈（法眼凈：佛教術語，指證悟真理的清凈智慧）。』這應該沒有區別，只是左右的差異。十五日後得到阿羅漢（阿羅漢：佛教術語，指斷盡煩惱，證得解脫的聖者）果位，是悟道有早晚的緣故。犢子（犢子：人名）梵志下，第七外道（外道：佛教術語，指不符合佛教教義的學說）的文分為三部分：一、緣起；二、論義；三、歸順。也以默然為緣起，不是像前面那樣爲了表現儒雅，所以慢慢地詳細地等待三方回答。犢子說下，這是論義的第二部分。這裡沒有自己的執著，只是諮詢正確的義理，所以因為佛（佛：佛教術語，指覺悟者）的默然，先問默然的用意。其次是佛的思考。默然的用意是開啟提問的開端。其次是犢子說下，這是正式的論義。既然沒有自己的執著，只是問正確的義理。其中分為兩部分：先問法，再問人。初問法中又分為兩部分：先問，然後佛回答。回答中又分為兩部分：先允許，然後正式回答三種十種。在解釋中說『解脫欲者』，這是指沒有貪慾的善根（善根：佛教術語，指行善的根基）。其次問能修善斷惑的……
【English Translation】 English version To be without self is to be without views. Even knowledge is the same. The Brahmin (Brahmin: a member of the highest Hindu caste) said, 'I wish for it to be given to me.' This is surrender and submission. The text says, 'Abandoning the old,' where 'old' refers to ignorance (Avidya: a Buddhist term referring to ignorance of the true nature of reality) and craving (Trsna: a Buddhist term referring to thirst, desire, or craving). 'New' refers to grasping at existence (Upadana: a Buddhist term referring to clinging or attachment). There are two interpretations. One interpretation is: ignorance and craving are the causes of the past, so they are called 'old'; grasping at existence is the result of the present, so it is called 'new.' Craving is present, so how can it be called 'old'? This is a forced explanation saying that craving arises from action (Karma: a Buddhist term referring to action driven by intention which leads to future consequences). This explanation is incorrect. Another interpretation is: if based on afflictions (Kleshas: a Buddhist term referring to mental states that cloud the mind and manifest in unwholesome actions), ignorance and craving are 'new'; if based on karma, grasping at existence is 'old.' This is also unacceptable. Grasping is an affliction, so how can it be called 'new'? Ignorance and craving are 'new,' so how can they belong to karma? This is the most unacceptable. Yet another interpretation is: there is no need to speak of past, present, and afflictions, karma. It is only said that ignorance and craving are the root of the body (Kaya: a Buddhist term referring to the physical body), and grasping arises from ignorance and craving, which are branches, so it is called 'new.' This avoids the previous errors. Above it says: 'Ignorance is the father, and craving is the mother. If you respect them, you will fall into Avici (Avici: the lowest level of hell in Buddhism) after death.' It also says: 'The root of Samsara (Samsara: the cycle of death and rebirth) lies in these two: ignorance and craving.' Isn't this 'old'? Now, from the perspective of the three times (Tri-kala: past, present, and future), the past ignorance relative to the present is 'old.' The future craving relative to the present is also 'old.' This is the same as the view of the teacher, and it does not lose the concept of the three times. The text says: 'I have now obtained the pure eye of the Dharma (Dharma-caksu: the pure eye of the Dharma, referring to a clear understanding of the Dharma).' Or 'the Dharma eye is pure (Dharma-caksu-visuddhi: the purity of the Dharma eye, referring to the pure wisdom of realizing the truth).' There should be no difference, only a difference in wording. Obtaining the Arhat (Arhat: a Buddhist term referring to one who has attained enlightenment and liberation from suffering) fruit after fifteen days is because of the early or late awakening. The Brahmin Vatsa (Vatsa: a person's name) below, the seventh heretical (Tirthika: a Buddhist term referring to non-Buddhist schools of thought) text is divided into three parts: 1. arising; 2. debate; 3. submission. Silence is also taken as the cause, not like before to show elegance, so slowly and carefully waiting for the three parties to answer. Vatsa said below, this is the second part of the debate. There is no self-attachment here, only consulting the correct meaning, so because of the Buddha's (Buddha: a title for one who has attained Buddhahood, a state of perfect enlightenment) silence, first ask the intention of the silence. Second is the Buddha's thought. The intention of the silence is to open the beginning of the question. Second, Vatsa said below, this is the formal debate. Since there is no self-attachment, only asking the correct meaning. It is divided into two parts: first ask about the Dharma, then ask about the person. The first question about the Dharma is divided into two parts: first ask, then the Buddha answers. The answer is divided into two parts: first allow, then formally answer three kinds and ten kinds. In the explanation, it says 'those who are liberated from desire,' this refers to the good root (Kusala-mula: the root of goodness, referring to the foundation for wholesome actions) without greed. Second, ask about the ability to cultivate good and cut off delusions...
人者。其欲修習先訪其人。若有高例我亦隨修。此中但問出家。二眾兼得。四眾。斷一切有者。此明羅漢即出家二眾。得阿那含者。即問在家二眾。度疑彼岸者。少分稱得度。此中再明優婆塞者。有離欲者有妻子者。文云。受五欲樂而心無疑網者。是佛皆答非一二三乃至五百者何。如大品明大數五千分。然諸經中多明五百弟子。此是數方之言。從世尊我於今者樂說譬下。第三歸伏。于中五。先請述。次佛許。三述己。四請出家。佛令四月試。優婆塞經明必四月。言四月者只是。一時。根性不同復不一種。聞不一種即求出家。五佛聽出家。出家后修行得益。言二法者。或言止觀。或定慧。奢摩舍摩輕重音異。報佛恩者。依法修行是報佛恩。納衣梵志下。第八外道。此亦出家外道常服此納。因衣名人。此間亦有麻襦。杯度之流。文為二。初論義。后歸伏。論義又二。初執后破。初執者。開善分初文為八複次。一據煩惱。二據五大。三據镮釧。四據自性。五據五塵。六據五根。七據小兒。八據有無。招提分此文為二。初難正義。后立邪義就初復二。一非業行。后難煩惱。觀師分為四初一複次難因緣義。次三複次立自性義。三一複次重難正義。四三複次重立自性。但分文在人孰是孰非。且依觀師諸師多雲。納衣正問眾生之始三
【現代漢語翻譯】 人，如果想要修習佛法，應該先拜訪合適的人。如果對方有高深的修行，我也願意跟隨學習。這裡只問出家眾的情況，比丘和比丘尼二眾都包括在內。『四眾』，指斷除一切有漏煩惱的人，這裡說明阿羅漢即是出家二眾。『得阿那含者』，即是問在家的優婆塞（Upasaka，男居士）和優婆夷（Upasika，女居士）二眾。『度疑彼岸者』，是指少部分自稱已經得度的人。這裡再次說明優婆塞的情況，有已經離欲的，也有有妻子的。經文中說：『享受五欲之樂而心中沒有疑惑』。佛陀回答說並非一二人，乃至五百人，這是什麼意思呢？如《大品般若經》中說明大數是五千分。然而，許多經典中多說明有五百弟子，這只是約數。從『世尊，我於今者樂說譬』開始，是第三部分歸伏。其中分為五點：先是請問，然後佛陀允許，三是陳述自己，四是請求出家，佛陀允許四個月的考驗期。《優婆塞戒經》中說明必須經過四個月。說四個月只是一個大概的時間，因為每個人的根性不同。聽到不同的教法就求出家。五是佛陀允許出家。出家后修行得到利益。所說的『二法』，或者說是止觀，或者說是定慧。『奢摩』和『舍摩』的輕重音不同。報佛恩，就是依法修行來報答佛恩。 『納衣梵志』以下，是第八部分外道。這些也是出家的外道，經常穿這種用碎布縫製的衣服（納衣）。因為衣服而稱呼人。這裡也有穿麻布衣服，像杯度（Kapota，人名）這樣的人。這段文字分為兩部分：先是辯論，然後是歸伏。辯論又分為兩部分：先是外道的執著，然後是佛陀的破斥。外道的執著，開善（僧人名）將初文分為八個部分：一是根據煩惱，二是根據五大（地、水、火、風、空），三是根據镮釧（手鐲），四是根據自性，五是根據五塵（色、聲、香、味、觸），六是根據五根（眼、耳、鼻、舌、身），七是根據小兒，八是根據有無。招提（寺廟名）將這段文字分為兩部分：先是駁斥正義，然後是建立邪義。駁斥正義又分為兩部分：一是非業行，然後是駁斥煩惱。觀師（僧人名）分為四個部分：第一部分駁斥因緣義，接著三個部分建立自性義，第三部分再次駁斥正義，第四部分再次建立自性。只是分文在於人孰是孰非。且依照觀師的說法，諸位法師多說，納衣正問眾生的起始三。
【English Translation】 English version: A person who wishes to practice should first visit the right person. If they have high attainments, I will follow and learn. Here, the question is only about the Sangha (community), including both Bhikkhus (monks) and Bhikkhunis (nuns). 'Four assemblies' refers to those who have cut off all conditioned existence, clarifying that Arhats (enlightened beings) are the two assemblies of the Sangha. 'Those who have attained Anagami (non-returner)' refers to the two lay assemblies of Upasakas (male lay devotees) and Upasikas (female lay devotees). 'Those who have crossed the shore of doubt' refers to a small portion who claim to have attained liberation. Here, it is further explained about Upasakas, some of whom have renounced desires, while others have wives. The text says: 'Enjoying the pleasures of the five desires without doubt in their minds.' What does it mean that the Buddha answered not one, two, three, or even five hundred? As the Mahaprajnaparamita Sutra explains, the large number is five thousand parts. However, many sutras often mention five hundred disciples, which is an approximate number. Starting from 'World Honored One, I will now gladly speak in parables,' is the third part, surrender. It is divided into five points: first, asking; then, the Buddha permits; third, stating oneself; fourth, requesting ordination; the Buddha allows a four-month trial period. The Upasaka Precept Sutra specifies that it must be four months. Saying four months is just an approximate time, because each person's nature is different. Hearing different teachings, they seek ordination. Fifth, the Buddha allows ordination. After ordination, they benefit from practice. The 'two dharmas' mentioned are either Samatha-vipassana (calm abiding and insight) or Samadhi-prajna (concentration and wisdom). 'Samatha' and 'Shamatha' have different pronunciations in terms of light and heavy sounds. Repaying the Buddha's kindness means practicing according to the Dharma to repay the Buddha's kindness. 'Naked Ascetic' below is the eighth part, the heretics. These are also ordained heretics who often wear clothes made of rags (Nāga). They are named after their clothing. There are also those who wear hemp clothes, like Kapota. This text is divided into two parts: first, debate; then, surrender. The debate is further divided into two parts: first, the heretics' attachment; then, the Buddha's refutation. The heretics' attachment, Kaishan divides the initial text into eight parts: first, based on afflictions; second, based on the five great elements (earth, water, fire, wind, space); third, based on bracelets; fourth, based on self-nature; fifth, based on the five sense objects (form, sound, smell, taste, touch); sixth, based on the five roots (eye, ear, nose, tongue, body); seventh, based on children; eighth, based on existence and non-existence. Zhaoti divides this text into two parts: first, refuting the correct meaning; then, establishing the wrong meaning. Refuting the correct meaning is further divided into two parts: first, non-karma; then, refuting afflictions. Guanshi divides it into four parts: the first part refutes the meaning of dependent origination; the next three parts establish the meaning of self-nature; the third part refutes the correct meaning again; the fourth part establishes self-nature again. The division of the text lies in who is right and who is wrong. According to Guanshi, many masters say that the Nāga correctly asks about the beginning of sentient beings three.
界流來。弘廣問終咨決如來涅槃。問始是問流來。問終是問反出。觀師據三文推之。一陳如若弘廣云。若人來問常無常有始佛常默然。若納衣問始佛何故答。二其初難。眾生無量世中作善不善業。未來還得善不善報。此問行業因果。何關問始。三可中問于初流來者。佛答不去。何者界外初起一念流來。此之流來。復何處來。向前推之永不可得。知答不去。由不作此問故如來解釋。納衣正問因緣。愛闡生義。惡因緣死見地獄時。反更生愛而生其中。善因緣死則見天堂。而生愛者則生其中。解此數論不同。數人言。于生陰前起愛潤生。有身有惑同在一時。亦起愛心即便得身。此即身先煩惱在後。論人云。于死陰後起愛潤生。即煩惱在前身乃在後。初難因緣又兩。初領旨而非。次難煩惱文又為四。一領旨。二雙難。三別難。四總結。此下牒佛所說。煩惱與身故云領旨若因煩惱下。第二雙難又三。先兩定。次兩難。三兩結。初兩定可見。兩難者。初云。若煩惱在先全未有身。那得煩惱。煩惱何處住。煩惱因誰生。若煩惱復因煩惱。煩惱知不是先故言不可。次難身在先者。則不從煩惱而得是身。身既不從煩惱。煩惱亦不因身。此俱不可。若言一時下三別難。既言因果不應一時。先後一時下。四是總結三義。三皆不可。故知諸法不
從因緣。複次瞿曇堅是地性下。次立邪自性之義有三複次。彼明地性堅乃至空性無閡。體性如此非因緣成。五大既爾一切亦然。即自性義。複次世間之法有定用處。證成前義。在額名鬘等者。如此土嚴具。故初舉工匠揆木為難。直者任床。曲者任機。復舉五道為難。乃言。自性生地獄等。又舉陸龜生即入水。海里蚶蛤誰之刻畫。三舉貪慾。一複次更難因緣前非佛旨。后乃作難。難有四意。一難貪不對塵。如人睡時亦不對塵而生欲貪。二難小兒初生無所分別亦復生貪。三難賢聖在於山林。雖離五塵亦復生貪。四難自有對塵貪對塵不貪。並是自性。第四有三複次重立邪義。初明五根不具而多財。五根雖具而少祿。根若不具則過去作惡。今生何以多財。若根具者過去行善。今生何以貧窮。並是性爾不關因緣。第二複次可見。第三複次舉有無難。彼以虛空為有。兔角為無。誰作虛空之有。誰使兔角令無。二事既然一切亦爾。皆是自性。佛言下答。以答望問略有三異。一有無。二鄭重。三不次第。言有無者。前有四難為八複次。今但七複次。何故爾。佛答七難竟其即領解。是故不答第八難也。鄭重者。重答第二難。何故爾。性是其宗故再破之。不次第者。第一答第二。第二答第三。第三答第四。第四答第一。第五重答第二。第六
【現代漢語翻譯】 現代漢語譯本 從因緣（hetu-pratyaya，原因和條件）。再次，瞿曇（Gautama，佛陀的姓氏）認為堅固是地的本性。接下來，建立邪自性（svabhāva，自性）的意義，有三重含義。再次，他們闡明地的本性是堅固，乃至空的本性是無礙的。它們的體性就是如此，不是因緣所成。五大（pancha-mahabhuta，地、水、火、風、空）既然如此，一切也是如此，這就是自性的意義。再次，世間的法有固定的用途，以此來證明前面的意義。例如，在額頭上佩戴名為鬘（mala，花環）的裝飾品等。因此，首先舉出工匠衡量木材作為難題，直的木材適合做床，彎曲的木材適合做機。又舉出五道（gati，地獄、餓鬼、畜生、人、天）作為難題，於是說，自性產生地獄等。又舉出陸龜生來就進入水中，海里的蚶蛤是誰刻畫的。第三次舉出貪慾。第一次，再次反駁因緣，之前並非佛陀的旨意，之後才提出難題。難題有四種意思：一是反駁貪慾不對境生起，例如人在睡覺時，即使不對境也會生起貪慾。二是反駁小兒初生，沒有分別也會生起貪慾。三是反駁賢聖之人住在山林，即使遠離五塵（pancha-vishaya，色、聲、香、味、觸）也會生起貪慾。四是反駁有的人對境生貪，有的人對境不生貪，這些都是自性。第四，有三重含義，再次重新建立邪義。首先闡明五根（panchendriya，眼、耳、鼻、舌、身）不具足卻有很多財富，五根具足卻很少福祿。如果根不具足，那麼過去造惡，今生為何有很多財富？如果根具足，那麼過去行善，今生為何貧窮？這些都是自性如此，與因緣無關。第二次，再次可以見到。第三次，再次舉出有和無作為難題。他們認為虛空是有，兔角是無。是誰創造了虛空的有？是誰使兔角成為無？這兩件事既然如此，一切也是如此，都是自性。佛陀說下文回答。以回答來對照問題，略有三種不同：一是有無，二是鄭重，三是不次第。說有無，前面有四個難題，分為八重含義，現在只有七重含義，為什麼這樣？佛陀回答了七個難題后，他們就領悟理解了，因此不回答第八個難題。鄭重，是鄭重地回答第二個難題，為什麼這樣？因為自性是他們的宗義，所以再次破斥它。不次第，是第一個回答第二個難題，第二個回答第三個難題，第三個回答第四個難題，第四個回答第一個難題，第五個重答第二個難題，第六個
【English Translation】 English version From causes and conditions (hetu-pratyaya). Furthermore, Gautama (Buddha's family name) considers firmness to be the nature of earth. Next, establishing the meaning of false self-nature (svabhāva), there are three meanings. Again, they clarify that the nature of earth is firmness, and even the nature of emptiness is unobstructed. Their nature is like this, not formed by causes and conditions. Since the five great elements (pancha-mahabhuta: earth, water, fire, wind, and space) are like this, everything is also like this, which is the meaning of self-nature. Again, the laws of the world have fixed uses, to prove the previous meaning. For example, wearing ornaments called malas (garlands) on the forehead, etc. Therefore, first, raising the craftsman measuring wood as a difficult point, straight wood is suitable for making beds, and curved wood is suitable for making machines. Also, raising the five paths (gati: hell, hungry ghosts, animals, humans, and gods) as a difficult point, they say that self-nature produces hells, etc. Also, raising the example of land turtles being born and entering the water, who carved the clams in the sea? The third time, raising desire. The first time, again refuting causes and conditions, it was not the Buddha's intention before, and only then was the difficulty raised. There are four meanings to the difficulty: one is to refute that desire does not arise in response to objects, such as when people are sleeping, desire arises even if they are not facing objects. The second is to refute that infants are born and desire arises even without discrimination. The third is to refute that virtuous and holy people live in the mountains and forests, and desire arises even if they are far away from the five sense objects (pancha-vishaya: form, sound, smell, taste, and touch). The fourth is to refute that some people are greedy when facing objects, and some people are not greedy when facing objects, all of which are self-nature. Fourth, there are three meanings, and the false meaning is re-established again. First, it is clarified that those who do not have the five roots (panchendriya: eye, ear, nose, tongue, body) complete have much wealth, and those who have the five roots complete have little fortune. If the roots are not complete, then evil was committed in the past, why is there so much wealth in this life? If the roots are complete, then good deeds were done in the past, why is there poverty in this life? These are all self-nature, and have nothing to do with causes and conditions. The second time, it can be seen again. The third time, raising existence and non-existence as a difficult point. They consider emptiness to be existence and rabbit horns to be non-existence. Who created the existence of emptiness? Who made rabbit horns non-existent? Since these two things are like this, everything is also like this, all of which are self-nature. The Buddha said the following answer. Comparing the answer to the question, there are three differences: one is existence and non-existence, the second is solemnity, and the third is non-sequential. Speaking of existence and non-existence, there were four difficulties before, divided into eight meanings, but now there are only seven meanings, why is this? After the Buddha answered the seven difficulties, they understood, so the eighth difficulty was not answered. Solemnity is solemnly answering the second difficulty, why is this? Because self-nature is their doctrine, so it is refuted again. Non-sequential means that the first answers the second difficulty, the second answers the third difficulty, the third answers the fourth difficulty, the fourth answers the first difficulty, the fifth answers the second difficulty again, and the sixth
答第五。第七答第六。第八答第七。初答第二破立自性義者。彼以五大不從緣生。例一切法亦不從緣。佛逐破之。汝立五大不從緣生。是故名常。例一切法不從緣生。亦應是常。汝言用處下。是第二答第三破其證義。彼云。镮釧無有因緣。佛破云。皆從因緣得名。亦從因緣得義。名鬘名纓。此是從因得名。匠為箭槊。此從因得義。若性是箭無假工匠。況本是镮。今打為釧改釧為镮。向是曲者任機。熨機直為床。向時直者為床。今熨床曲為機。皆是因緣何性之有。汝言如龜陸生下。第三破彼第四複次。中有七事。為破七事。此即初事。何不入火𡂡角。正反彼宗。若言諸法悉有自性下。第二事。其上覆次中全無此語。但言誰有教者。而今有此破者。既云利是性爾。鈍亦如之。豈有教而長耶。若一切法有自性下。第三事。明婆羅門不應祠祀。世間語法有三下。第四事。明皆有造作之語寧是自然。若言諸法悉有自性下。第五事。縱則應定。若一切法有定性下。第六事。明既其無定則應從緣。汝說一切法下。第七事。明說喻故。故知無性。若使解則性解何勞為說。若不解者性自不解。雖復說喻無所成益。善男子汝言身為在先下。第四追破彼第一複次。但前難本有四。一領旨。二雙難。三別難。四總結。今答不一一相對。但總答之
【現代漢語翻譯】 現代漢語譯本 答第五。第七答第六。第八答第七。初答第二破立自性義者：他們認為五大（地、水、火、風、空，構成物質世界的五種基本元素）不是從因緣（事物之間相互依存的關係）而生，以此類推一切法（世間萬事萬物）也不是從因緣而生。佛陀（釋迦牟尼）就此進行駁斥：你認為五大不是從因緣而生，所以稱之為『常』（永恒不變）。那麼，以此類推，一切法如果不是從因緣而生，也應該是『常』。 你說的『用處』以下，是第二答，駁斥第三個『證義』。他們說：『镮釧（手鐲）沒有因緣。』佛陀駁斥說：『（镮釧的）名稱都是從因緣而得，意義也是從因緣而得。』例如，『名鬘』（用花裝飾的項鍊）、『名纓』（帽帶），這是從因得名；工匠製造箭和矛，這是從因得義。如果箭的『自性』（事物自身固有的性質）就是箭，那就不需要工匠了。更何況原本是镮，現在打造成釧，改變釧為镮。原本是彎曲的木材，經過熨燙可以做成床，原本是直的木材做成床，現在把床熨彎可以做成機。這些都是因緣所致，哪裡有什麼『自性』可言？ 你說的『如龜陸生』以下，是第三個駁斥，針對他們的第四個『複次』（進一步論證）。其中有七件事，爲了駁斥這七件事，這裡是第一件事：為什麼不進入火𡂡角（一種酷刑）？這是從正面和反面駁斥他們的觀點。如果說『諸法悉有自性』（一切事物都有其固有的性質）以下，是第二件事。他們的『複次』中完全沒有這句話，只是說『誰有教者』（誰來教導它）。而現在有這樣的駁斥，既然說鋒利是（刀的）『自性』，那麼鈍也應該是（刀的）『自性』，難道有教導就能讓刀變長嗎？如果一切法有自性以下，是第三件事，說明婆羅門不應該祭祀。世間語法有三以下，是第四件事，說明都有造作之語，怎麼能說是自然而然的呢？如果說諸法悉有自性以下，是第五件事，縱容就應該固定不變。如果一切法有定性以下，是第六件事，說明既然沒有定性，就應該從因緣而生。你說一切法以下，是第七件事，說明說譬喻的緣故，所以知道沒有自性。如果（事物）理解了，那麼（事物）的『自性』就理解了，何必費力去說？如果不理解，那麼（事物）的『自性』就是不理解，即使說了譬喻也沒有任何益處。 善男子，你說『身為在先』以下，是第四個追問，駁斥他們的第一個『複次』。但之前的提問原本有四個方面：一、領會旨意；二、雙重駁難；三、分別駁難；四、總結。現在回答並不一一對應，只是總括地回答。
【English Translation】 English version Answering the fifth. The seventh answers the sixth. The eighth answers the seventh. The first answer, refuting the meaning of inherent nature, is as follows: They argue that the five great elements (earth, water, fire, wind, and space, the five basic elements constituting the material world) do not arise from conditions (the interdependent relationship between things), and by analogy, all dharmas (all things in the world) also do not arise from conditions. The Buddha (Sakyamuni) refutes this: You argue that the five great elements do not arise from conditions, therefore you call them 'constant' (eternal and unchanging). Then, by analogy, if all dharmas do not arise from conditions, they should also be 'constant'. What you said from 'use' onwards is the second answer, refuting their third 'proof'. They say: 'Bracelets and armlets have no conditions.' The Buddha refutes: 'The names (of bracelets and armlets) are derived from conditions, and their meanings are also derived from conditions.' For example, 'name garland' (a necklace decorated with flowers), 'name tassel' (a hat string), this is named from cause; craftsmen make arrows and spears, this is named from meaning. If the 'inherent nature' (the inherent nature of things) of an arrow is an arrow, then there is no need for a craftsman. Moreover, it was originally a bracelet, now it is made into an armlet, changing the armlet into a bracelet. Originally it was a curved wood, which can be made into a bed after ironing, and the straight wood was made into a bed. Now the bed is ironed and bent into a machine. These are all due to conditions, where is there any 'inherent nature' to speak of? What you said from 'like a turtle born on land' onwards is the third refutation, targeting their fourth 'further argument'. There are seven things in it. In order to refute these seven things, here is the first thing: Why not enter the fire 𡂡 angle (a kind of torture)? This refutes their point of view from both the positive and negative sides. If you say 'all dharmas have inherent nature' (everything has its inherent nature) below, it is the second thing. There is no such sentence in their 'further argument', only 'who has a teacher' (who teaches it). And now there is such a refutation, since sharpness is the 'inherent nature' (of a knife), then bluntness should also be the 'inherent nature' (of a knife), can teaching make the knife longer? If all dharmas have inherent nature below, it is the third thing, indicating that Brahmins should not sacrifice. The world's grammar has three below, which is the fourth thing, indicating that there are words of creation, how can it be said to be natural? If you say that all dharmas have inherent nature below, it is the fifth thing, indulgence should be fixed. If all dharmas have a fixed nature below, it is the sixth thing, indicating that since there is no fixed nature, it should arise from conditions. You say that all dharmas below is the seventh thing, indicating that the reason for saying metaphors is that there is no inherent nature. If (things) understand, then the 'inherent nature' of (things) understands, why bother to say it? If you don't understand, then the 'inherent nature' of (things) is not understanding, even if you say metaphors, there is no benefit. Good man, what you said from 'the body is first' below is the fourth question, refuting their first 'further argument'. But the previous questions originally had four aspects: 1. Understanding the meaning; 2. Double refutation; 3. Separate refutation; 4. Summary. Now the answer does not correspond one by one, but answers in general.
。而此四意。但正難中本來有三。一者難身在先。二難煩惱在先。三煩惱與身一時。別難中即無。結難中有之。今亦答三。初答身在先難。次答一時之難。后答煩惱在先難。初又二。先雙非。次正答三難。此下第一答身在先。然佛之本義說煩惱為身因。則彼應正難煩惱在先所以。又難身在先者。相對而來。非其本意。今欲答正先發遣旁。故先云。我無此說。汝義亦然。何忽難此本。欲難我還成我義。善男子一切眾生下。第二答一時之難。就文為三。初明一時。次明前後。第三更取意答。初言一時者。除彼所計之一時。若是其所解言一時者。此則不可。今言一時此是前後而一時。亦是一時而前後(云云)。第二文中言其前後者。此是一時中之前後。無前後異一時。亦無一時異前後。今只於一時義中說有前後。即煩惱為前。身屬於后。煩惱是因身即是果。豈非因前果后。若如中論所明緣成由果。此有別意(云云)。私謂。諸大乘經云無始者。不獨云身。不獨煩惱。若一在前一則有始。今經從於對治化機以說。故云。要因煩惱故而得有身。仍帶理說故。云雖無前後。雖是不盡之詞。不盡是有餘之說。故知實理卻是權道之有餘。實而言之。非但過去言無先後。只於現在煩惱為身。而作因時亦無先後。何以故。因果無二色心體一
【現代漢語翻譯】 現代漢語譯本：而這四種意圖，只是在正難中本來有三種情況：一是身在先產生，二是煩惱在先產生，三是煩惱與身同時產生。在別難中沒有這種情況，但在結難中存在。現在也回答這三種情況。首先回答身在先產生的難題，其次回答同時產生的難題，最後回答煩惱在先產生的難題。首先回答身在先產生的難題，又分為兩部分：先是雙重否定，然後是正面回答三種難題。以下是第一部分，回答身在先產生的難題。然而，佛陀的本意是說煩惱是身的起因，那麼他們應該正面質疑煩惱在先產生的原因。而且，質疑身在先產生，是相對而言的，並非其本意。現在想要正面回答，先遣除旁枝末節，所以先說：『我沒有這種說法，你的意思也是這樣，為何忽然質疑這個根本？想要質疑我，反而成就我的意思。』善男子，一切眾生……以下是第二部分，回答同時產生的難題。就文義分為三部分：首先闡明同時，其次闡明前後，第三再次從意義上回答。首先說『同時』，是爲了排除他們所認為的『同時』。如果按照他們所理解的『同時』來說，這是不可能的。現在所說的『同時』，是指前後而同時，也是同時而前後（云云）。第二部分文中說『其前後』，是指在同時之中的前後，沒有脫離前後的一時，也沒有脫離一時的前後。現在只是在『同時』的意義中說有前後，即煩惱在前，身在後。煩惱是因，身是果，難道不是因在前，果在後嗎？如果像《中論》所闡明的緣成由果，這有別的意義（云云）。我私下認為，諸大乘經典所說的『無始』，不單指身，也不單指煩惱。如果一個在前，一個在後，那麼就有了開始。現在這部經是從對治化機的角度來說的，所以說：『因為有煩惱，所以才會有身。』仍然帶有理性的說法，所以說『雖無前後』。『雖』是不完全的措辭，不完全就是有餘的說法。所以知道真實的道理卻是權宜之道的有餘。實際上來說，不但在過去說沒有先後，即使在現在，煩惱作為身的起因時，也沒有先後。為什麼呢？因為因果沒有兩種，色心本體是一。 English version: And these four intentions, are only in the original three situations within the direct challenge: first, the body arises first; second, afflictions arise first; third, afflictions and the body arise simultaneously. There is no such situation in the separate challenge, but it exists in the concluding challenge. Now, I will also answer these three situations. First, I will answer the difficulty of the body arising first, then the difficulty of arising simultaneously, and finally the difficulty of afflictions arising first. The first answer to the difficulty of the body arising first is further divided into two parts: first, a double negation, and then a direct answer to the three difficulties. The following is the first part, answering the difficulty of the body arising first. However, the Buddha's original meaning is that afflictions are the cause of the body, then they should directly question the reason why afflictions arise first. Moreover, questioning the body arising first is relative, not its original intention. Now, wanting to answer directly, first dismiss the side issues, so first say: 'I do not have this statement, your meaning is also like this, why suddenly question this fundamental? Wanting to question me, instead accomplishes my meaning.' Good man, all sentient beings... The following is the second part, answering the difficulty of arising simultaneously. The meaning of the text is divided into three parts: first, clarifying simultaneity; second, clarifying before and after; and third, answering again from the meaning. First, saying 'simultaneous' is to exclude what they consider 'simultaneous'. If according to their understanding of 'simultaneous', this is impossible. The 'simultaneous' now spoken of refers to before and after being simultaneous, and also simultaneous being before and after (etc.). The second part of the text says 'its before and after', which refers to the before and after within simultaneity, there is no simultaneity separated from before and after, and no before and after separated from simultaneity. Now, it is only in the meaning of 'simultaneous' that it is said that there is before and after, that is, afflictions are before, and the body is after. Afflictions are the cause, and the body is the result, isn't it that the cause is before and the result is after? If, as the arising from conditions explained in the Madhyamaka-karika (中論), this has a different meaning (etc.). I privately think that the 'beginningless' spoken of in the Great Vehicle Sutras does not only refer to the body, nor does it only refer to afflictions. If one is before and one is after, then there is a beginning. Now, this sutra is spoken from the perspective of treating and transforming beings, so it says: 'Because there are afflictions, there is a body.' It still carries a rational statement, so it says 'although there is no before and after'. 'Although' is an incomplete wording, and incomplete is a surplus statement. So know that the real principle is the surplus of expedient means. In reality, not only in the past is it said that there is no before and after, even in the present, when afflictions are the cause of the body, there is also no before and after. Why? Because cause and effect are not two, and the essence of form and mind is one.
【English Translation】 And these four intentions, are only in the original three situations within the direct challenge: first, the body arises first; second, afflictions arise first; third, afflictions and the body arise simultaneously. There is no such situation in the separate challenge, but it exists in the concluding challenge. Now, I will also answer these three situations. First, I will answer the difficulty of the body arising first, then the difficulty of arising simultaneously, and finally the difficulty of afflictions arising first. The first answer to the difficulty of the body arising first is further divided into two parts: first, a double negation, and then a direct answer to the three difficulties. The following is the first part, answering the difficulty of the body arising first. However, the Buddha's original meaning is that afflictions are the cause of the body, then they should directly question the reason why afflictions arise first. Moreover, questioning the body arising first is relative, not its original intention. Now, wanting to answer directly, first dismiss the side issues, so first say: 'I do not have this statement, your meaning is also like this, why suddenly question this fundamental? Wanting to question me, instead accomplishes my meaning.' Good man, all sentient beings... The following is the second part, answering the difficulty of arising simultaneously. The meaning of the text is divided into three parts: first, clarifying simultaneity; second, clarifying before and after; and third, answering again from the meaning. First, saying 'simultaneous' is to exclude what they consider 'simultaneous'. If according to their understanding of 'simultaneous', this is impossible. The 'simultaneous' now spoken of refers to before and after being simultaneous, and also simultaneous being before and after (etc.). The second part of the text says 'its before and after', which refers to the before and after within simultaneity, there is no simultaneity separated from before and after, and no before and after separated from simultaneity. Now, it is only in the meaning of 'simultaneous' that it is said that there is before and after, that is, afflictions are before, and the body is after. Afflictions are the cause, and the body is the result, isn't it that the cause is before and the result is after? If, as the arising from conditions explained in the Madhyamaka-karika (中論), this has a different meaning (etc.). I privately think that the 'beginningless' spoken of in the Great Vehicle Sutras does not only refer to the body, nor does it only refer to afflictions. If one is before and one is after, then there is a beginning. Now, this sutra is spoken from the perspective of treating and transforming beings, so it says: 'Because there are afflictions, there is a body.' It still carries a rational statement, so it says 'although there is no before and after'. 'Although' is an incomplete wording, and incomplete is a surplus statement. So know that the real principle is the surplus of expedient means. In reality, not only in the past is it said that there is no before and after, even in the present, when afflictions are the cause of the body, there is also no before and after. Why? Because cause and effect are not two, and the essence of form and mind is one.
。三道三德一念無乖。五陰五脫剎那理等。貴在衲衣執破。破已了性同空。空無前後內外誰施。三十六軸唯從涅槃。五十二眾咸成佛性。至此不了終歸結緣。此兩段只有二行。余經文是釋疑之要也。從汝意若謂如人二眼下。第三更取意破。若言煩惱與身是一時者。不應前後。如牛二角左不因右右不因左。是事不爾。如炷與明是一時有。而要因炷有明。終不因明有炷。煩惱與身亦然。但炷是燈器因燈有明。而云炷者但齊火燒者名炷。未燒之時不得名炷(云云)。明佛此義正是一時因果。舊說多謂此明眾生之始是一時因果。今謂不然。此不明眾生之始。但明眾生用業得身必由煩惱。自有二種。一者潤業。二者潤生。若潤業者身果為奢。今之所明正取潤生。若依數解。正以生陰之初有染污識。為潤生惑。即結一期果報。是為煩惱與身一時而有。于義為便。但今依后解。若靈味法師亦用生陰。云初起潤生愛。極似數義。其餘師並云。死陰之中起潤生愛。得言一時因果者。此前迦葉章中雲。由愛無明二因緣故得住壽命。十地經云。有漏有取心生熱惱種子漸備。經云。有漏有取心生有漏種子。潤生之惑雖在前起。而正由識。是有漏故潤生之愛。所以結之是為取識。有漏已有即是一時因果之義。故此義意微采靈味之說。彼前難云。若
【現代漢語翻譯】 現代漢語譯本： 三道（指地獄、餓鬼、畜生三惡道）三德（指法身德、般若德、解脫德）一念之間沒有絲毫差錯。五陰（指色、受、想、行、識五蘊）五脫（指斷除五種煩惱）剎那之間，真理平等。可貴之處在於穿破舊的衲衣。破除之後，了悟自性與空性相同。空性沒有前後內外，誰又能施捨呢？三十六軸（指大藏經）唯有從涅槃中流出。五十二眾（指菩薩修行五十二個階位）都能成就佛性。到了這個地步還不明白，最終只能是結個佛緣。這兩段只有兩行，其餘經文是解釋疑惑的關鍵。
從『汝意若謂如人二眼下』開始，第三次進一步取意破斥。如果說煩惱與身是一同時產生的，就不應該有先後。比如牛的兩隻角，左邊的角不依賴右邊的角，右邊的角也不依賴左邊的角。但事情不是這樣。比如燈炷和光明是一同時有的，但必須依靠燈炷才能有光明，最終不會因為有光明才會有燈炷。煩惱與身也是這樣。燈炷是燈的器具，因為燈才有光明。而說燈炷，只是指被火燒的部分才叫燈炷，未燒的時候不能叫做燈炷（等等）。
佛陀闡明這個道理，正是說明一時因果。舊的說法大多認為這個光明是眾生開始的時候的一時因果。現在認為不是這樣。這並不是說明眾生開始的時候，而是說明眾生用業得到身體，必定要通過煩惱。煩惱有兩種，一種是潤業，一種是潤生。如果是潤業，身體的結果就會是奢侈的。現在所說明的正是取潤生。如果按照數論來解釋，正是以生陰的最初有染污識，作為潤生惑，即是結一期的果報。這是煩惱與身一時而有，在義理上是方便的。但現在依據後面的解釋。如果靈味法師也用生陰，說最初生起潤生愛，非常像數論的意義。其餘的法師都說，死陰之中生起潤生愛，才能說是一時因果。這之前迦葉章中說，由於愛和無明兩種因緣的緣故，才能安住壽命。《十地經》說，有漏有取的心生起熱惱，種子逐漸完備。經中說，有漏有取的心生起有漏的種子。潤生的惑雖然在前面生起，但正是由於識，是有漏的緣故，潤生的愛，所以才結成，這是取識。有漏已有的，就是一時因果的意義。所以這個義理微微採納了靈味的說法。他之前反駁說，如果 English version: Three Paths (referring to the three evil paths of hell, hungry ghosts, and animals), Three Virtues (referring to the virtues of Dharmakaya, Prajna, and Liberation) are without any discrepancy in a single thought. The Five Skandhas (referring to the five aggregates of form, sensation, perception, volition, and consciousness), Five Liberations (referring to the eradication of the five afflictions) are equal in principle in an instant. What is valuable lies in wearing the torn patched robe. After breaking through, realizing that self-nature is the same as emptiness. Emptiness has no before, after, inside, or outside; who can bestow it? The Thirty-six Axles (referring to the Tripitaka) only flow from Nirvana. The Fifty-two Assemblies (referring to the fifty-two stages of Bodhisattva practice) can all achieve Buddhahood. If you still don't understand at this point, you will ultimately only form a karmic connection with the Buddha. These two paragraphs only have two lines; the rest of the scripture is the key to resolving doubts.
Starting from 'If you think of it like a person's two eyes,' the third time further takes the meaning to refute. If it is said that afflictions and the body arise at the same time, there should be no sequence. For example, a cow's two horns, the left horn does not depend on the right horn, and the right horn does not depend on the left horn. But things are not like this. For example, the wick and the light exist at the same time, but light must rely on the wick; ultimately, there will be no wick because of the light. Afflictions and the body are also like this. The wick is the instrument of the lamp; there is light because of the lamp. And saying 'wick' only refers to the part that is burned by the fire; it cannot be called 'wick' when it is not burned (etc.).
The Buddha clarifies this principle, precisely explaining the cause and effect of a single moment. The old saying mostly thought that this light was the cause and effect of a single moment at the beginning of sentient beings. Now it is thought not to be like this. This is not explaining the beginning of sentient beings, but explaining that sentient beings obtaining a body through karma must go through afflictions. There are two kinds of afflictions: one is nourishing karma, and the other is nourishing birth. If it is nourishing karma, the result of the body will be luxurious. What is being explained now is precisely taking nourishing birth. If explained according to numbers, it is precisely taking the initial defiled consciousness of the birth skandha as the affliction that nourishes birth, which is the conclusion of a single period of karmic retribution. This is that afflictions and the body exist at the same time, which is convenient in principle. But now it is based on the later explanation. If Dharma Master Lingwei also uses the birth skandha, saying that the initial arising of love that nourishes birth is very similar to the meaning of numbers. The other Dharma Masters all say that love that nourishes birth arises in the death skandha, so it can be said to be the cause and effect of a single moment. Before this, the Kashyapa chapter said that due to the two causes of love and ignorance, one can abide in life. The Ten Bhumi Sutra says that the mind with outflows and grasping generates heat and affliction, and the seeds gradually become complete. The sutra says that the mind with outflows and grasping generates seeds with outflows. Although the affliction that nourishes birth arises earlier, it is precisely because of consciousness, which has outflows, that the love that nourishes birth is concluded; this is grasping consciousness. Having outflows already has the meaning of the cause and effect of a single moment. Therefore, this principle slightly adopts Lingwei's saying. He previously refuted, saying, if
【English Translation】 Modern Chinese Translation: The three paths (referring to the three evil paths of hell, hungry ghosts, and animals) and the three virtues (referring to the virtues of Dharmakaya, Prajna, and Liberation) are without any discrepancy in a single thought. The five skandhas (referring to the five aggregates of form, sensation, perception, volition, and consciousness) and the five liberations (referring to the eradication of the five afflictions) are equal in principle in an instant. What is valuable lies in wearing the torn patched robe. After breaking through, realizing that self-nature is the same as emptiness. Emptiness has no before, after, inside, or outside; who can bestow it? The thirty-six axles (referring to the Tripitaka) only flow from Nirvana. The fifty-two assemblies (referring to the fifty-two stages of Bodhisattva practice) can all achieve Buddhahood. If you still don't understand at this point, you will ultimately only form a karmic connection with the Buddha. These two paragraphs only have two lines; the rest of the scripture is the key to resolving doubts.
Starting from 'If you think of it like a person's two eyes,' the third time further takes the meaning to refute. If it is said that afflictions and the body arise at the same time, there should be no sequence. For example, a cow's two horns, the left horn does not depend on the right horn, and the right horn does not depend on the left horn. But things are not like this. For example, the wick and the light exist at the same time, but light must rely on the wick; ultimately, there will be no wick because of the light. Afflictions and the body are also like this. The wick is the instrument of the lamp; there is light because of the lamp. And saying 'wick' only refers to the part that is burned by the fire; it cannot be called 'wick' when it is not burned (etc.).
The Buddha clarifies this principle, precisely explaining the cause and effect of a single moment. The old saying mostly thought that this light was the cause and effect of a single moment at the beginning of sentient beings. Now it is thought not to be like this. This is not explaining the beginning of sentient beings, but explaining that sentient beings obtaining a body through karma must go through afflictions. There are two kinds of afflictions: one is nourishing karma, and the other is nourishing birth. If it is nourishing karma, the result of the body will be luxurious. What is being explained now is precisely taking nourishing birth. If explained according to numbers, it is precisely taking the initial defiled consciousness of the birth skandha as the affliction that nourishes birth, which is the conclusion of a single period of karmic retribution. This is that afflictions and the body exist at the same time, which is convenient in principle. But now it is based on the later explanation. If Dharma Master Lingwei also uses the birth skandha, saying that the initial arising of love that nourishes birth is very similar to the meaning of numbers. The other Dharma Masters all say that love that nourishes birth arises in the death skandha, so it can be said to be the cause and effect of a single moment. Before this, the Kashyapa chapter said that due to the two causes of love and ignorance, one can abide in life. The Ten Bhumi Sutra says that the mind with outflows and grasping generates heat and affliction, and the seeds gradually become complete. The sutra says that the mind with outflows and grasping generates seeds with outflows. Although the affliction that nourishes birth arises earlier, it is precisely because of consciousness, which has outflows, that the love that nourishes birth is concluded; this is grasping consciousness. Having outflows already has the meaning of the cause and effect of a single moment. Therefore, this principle slightly adopts Lingwei's saying. He previously refuted, saying, if
言一時義亦不可。今答一時而有此義。殊堪反於邪難故也。故云汝意若謂如人二眼下。正取彼意破之。明雖俱是同時實有。相因之義如炷之有明。一時而有而復相因。汝意若謂身不在先下。第三答煩惱在前難又二。此先牒彼難。何以故下正破。但此中文有兩家讀之。一云。若以身先無因緣故名為無者此是牒于難。汝不應說者即是非之。汝不應作如此說一切皆有因緣者。還明一切法實有因緣。然不須如此分句。直云。汝不應說一切法有因緣也。然彼是自然之義無有因緣。而言汝不應說一切法有因緣者。然此三師外道。云有二十五諦皆悉相生。即因緣義。而與佛因緣義異。佛法據過去為因現在得果。彼家直據現在一世相生以為因緣。又如勒叉婆有依諦主諦。如五大造五根。五大是主諦。五根是依諦。並是因緣。如火大造眼令能見色。色是火家之求那。亦如空大造耳可能聞聲。聲是耳家之求那(云云)。若言不見下。復取彼意破之。汝若言不見身因故不說者。今現見瓶從泥出何故不說。見故不說乃是違心。若見不見下。此明誰論汝見與不見。但云現論諸法皆從因緣。善男子若言一切諸法悉有自性下。第五重破第二五大性難。先且破其地大。佛翻其義酥蠟等物是彼家地。但酥蠟不定或時為水或時名地。是不定后更破之。白蠟等
【現代漢語翻譯】 現代漢語譯本 說一時的意義也不可以。現在回答一時而有這個意義，特別能夠反駁邪惡的詰難，所以說『你的意思如果認為像人有兩隻眼睛』等等，正是採用他們的意思來駁斥他們，明白雖然都是同時存在，實際上有互相依存的意義，就像燈炷有光明一樣，一時存在而又互相依存。 『你的意思如果認為身不在先』等等，第三次回答『煩惱在前』的詰難，又有兩種情況。這裡先引述他們的詰難，『為什麼』等等是正面駁斥。但是這段文字有兩種讀法。一種讀法是：『如果因為身先沒有因緣的緣故就稱為沒有，』這是引述他們的詰難，『你不應該說』等等就是否定他們，『你不應該這樣說一切都有因緣，』還是說明一切法實際上有因緣。然而不需要這樣分句，直接說：『你不應該說一切法有因緣。』然而他們是自然的意思，沒有因緣，卻說『你不應該說一切法有因緣』等等。然而這三師外道，說有二十五諦都互相產生，就是因緣的意思，而與佛的因緣意義不同。佛法根據過去為因，現在得果。他們直接根據現在一世互相產生作為因緣。又如勒叉婆有依諦和主諦，如五大造五根，五大是主諦，五根是依諦，都是因緣。如火大造眼使能看見，看見是火家的求那（屬性）。也如空大造耳使可能聽見聲音，聲音是耳家的求那（屬性）。（等等） 『如果說不見』等等，又採用他們的意思來駁斥他們。『你如果說不見身因的緣故就不說，』現在明明看見瓶子從泥土中產生，為什麼不說？看見卻不說，這是違背內心。『如果見不見』等等，這是說明誰管你見不見，只說現在討論諸法都從因緣產生。善男子，『如果說一切諸法都有自性』等等，第五次駁斥第二種五大自性的詰難，先且駁斥他們的地大。佛顛倒他們的意思，酥油、蠟燭等物是他們家的地，但是酥油、蠟燭不定，有時變成水，有時稱為地，是不定的，後面再駁斥。白蠟等等
【English Translation】 English version It is not permissible to speak of a single moment's meaning alone. Now, in answering a single moment, this meaning arises, making it particularly effective in refuting heretical challenges. Therefore, it is said, 'If your intention is as if a person has two eyes,' etc., this precisely takes their meaning to refute them, clarifying that although both exist simultaneously, there is indeed a meaning of interdependence, like a wick having light, existing at one moment and yet interdependent. 'If your intention is that the body is not prior,' etc., the third answer addresses the challenge of 'afflictions being prior,' which has two aspects. Here, it first cites their challenge, and 'why' etc., is a direct refutation. However, there are two ways to read this passage. One way is: 'If, because the body is prior and without cause, it is called non-existent,' this is citing their challenge, 'you should not say,' etc., which is negating them, 'you should not say that everything has causes,' still clarifying that all dharmas actually have causes. However, there is no need to divide the sentence in this way, directly saying: 'You should not say that all dharmas have causes.' However, they mean 'natural,' without causes, yet say 'you should not say that all dharmas have causes,' etc. However, these three heretical teachers say that there are twenty-five Tattvas (realities) that all arise from each other, which is the meaning of cause and condition, but it is different from the Buddhist meaning of cause and condition. Buddhism bases it on the past as the cause and the present as the result. They directly base it on the present lifetime arising from each other as cause and condition. Also, like the Lokayata (materialist school) which has dependent and primary Tattvas, such as the five great elements creating the five sense organs, the five great elements are the primary Tattvas, and the five sense organs are the dependent Tattvas, all being causes and conditions. For example, the fire element creates the eye, enabling it to see; seeing is the Guna (attribute) of the fire family. Also, like the space element creating the ear, enabling it to hear sound; sound is the Guna (attribute) of the ear family. (Etc.) 'If you say you do not see,' etc., again adopting their meaning to refute them. 'If you say you do not speak because you do not see the cause of the body,' now it is clearly seen that a pot comes from clay, why do you not speak? Seeing but not speaking is contrary to the mind. 'If seeing or not seeing,' etc., this clarifies who cares whether you see or not, but only says that now we are discussing that all dharmas arise from causes and conditions. Good man, 'If you say that all dharmas have self-nature,' etc., the fifth refutation addresses the second challenge of the self-nature of the five great elements, first refuting their earth element. The Buddha reverses their meaning, ghee, wax, etc., are their earth, but ghee and wax are uncertain, sometimes becoming water, sometimes called earth, which is uncertain, and will be refuted later. White wax, etc.
物舉為五大(云云)。不言三大四大寧非因緣耶。此中兩雙。前謂汝義說有五大。后說有香為地有色為火。如論文香相品中明。衛世師義。不言香為水色為地。寧非因緣耶。后雙者前謂汝義云從泥出瓶從縷得衣。寧非因緣。后謂汝義濕是水大。假使由寒緣故凍。汝猶隨濕緣。是水不隨寒緣是地。又水凍時不名為地。故名為水。何故波動時不名為風者。此是芰角並難。若例難者。應言水本流性凍時不流而尚名為水者。風本動性。應有物不動尚不名風。而今此文若作芰角並意者。水本流性。凍時不流尚為水者。風本動性。波既是動應名為風。波雖是動不得名風。水既不流不得名水。又解此是例難。如水本流遇寒因緣凍而不流。而猶隨本為水。風本性動。遇水因緣激而成波。應猶隨本是風。若波動遂逐因緣成水。不名為風。凍時亦應逐因緣成地。地非是水。並意為水。本是流濕之性。凍時無流。守本濕性猶名為水者。風本動性風激成波。猶自名水不名風者。水凍成冰應名為地。水凍成冰守本濕性猶名水者。何異波動時守本動性應名為風。只為波動名水凍時名凍。所以得並。動是風大。水為浪時雖藉風為緣。猶隨因屬水。不隨動為風。寧非因緣。汝言非因五塵下。第六破彼第五。明五塵但為外緣。復由覺觀內因善惡。覺觀即生
【現代漢語翻譯】 現代漢語譯本 關於『事物被歸納為五大』(等等)。如果不說三大、四大，難道不是因緣嗎？這裡有兩對矛盾。前面說你的觀點認為有五大，後面又說有香為地，有色為火。正如論文《香相品》中所闡明的那樣，這是衛世師（Vaisheshika）的觀點。如果不說香為水，色為地，難道不是因緣嗎？ 後面一對矛盾是，前面說你的觀點認為瓶子是從泥土中產生，衣服是從絲線中獲得，難道不是因緣嗎？後面又說你的觀點認為濕是水大（Ap-dhatu）。假設因為寒冷的原因而結冰，你仍然認為濕的緣故是水，而不是寒冷的緣故是地。而且水結冰的時候不叫做地，所以叫做水。為什麼波動的時候不叫做風呢？這是用芰角（一種水生植物）來作類比和詰難。如果用類比來詰難，應該說水本來的性質是流動的，結冰的時候不流動，但仍然叫做水；風本來的性質是運動的，應該有東西不運動，就不叫做風。而現在這段文字如果理解為用芰角來作類比，那麼水本來的性質是流動的，結冰的時候不流動，但仍然叫做水；風本來的性質是運動的，波既然是運動的，就應該叫做風。波雖然是運動的，卻不能叫做風；水既然不流動，就不能叫做水。另一種解釋是，這是用類比來詰難。比如水本來的性質是流動的，遇到寒冷的因緣而結冰不流動，但仍然隨順其本性是水；風本來的性質是運動的，遇到水的因緣激盪而成波浪，應該仍然隨順其本性是風。如果波動就隨順因緣成為水，不叫做風，那麼結冰的時候也應該隨順因緣成為地，地不是水。用並列的意思來說，水本來是流動和濕潤的性質，結冰的時候沒有流動，保持其本來的濕潤性質，仍然叫做水；風本來的性質是運動的，風激盪成波浪，仍然自稱為水，不叫做風。水結冰成為冰，應該叫做地。水結冰成為冰，保持其本來的濕潤性質，仍然叫做水，這和波動的時候保持其本來的運動性質應該叫做風有什麼區別呢？只因爲波動叫做水，結冰叫做冰，所以可以並列。運動是風大（Vayu-dhatu）。水成為波浪的時候，雖然藉助風作為緣，仍然隨順其因屬於水，不隨順運動成為風，難道不是因緣嗎？ 你說『不是因為五塵』以下，第六點是破斥對方的第五點，說明五塵只是外緣，還要通過覺觀（Vitarka-vicara）的內在原因，產生善惡，覺觀才會產生。
【English Translation】 English version It is said that 『things are categorized into the five great elements』 (etc.). If the three great elements or four great elements are not mentioned, isn't that due to conditions (hetu-pratyaya)? There are two pairs of contradictions here. The first says that your view holds that there are five great elements, and the second says that fragrance is earth and color is fire, as clarified in the treatise 『Fragrance Aspect Chapter.』 This is the view of the Vaisheshika school. If it is not said that fragrance is water and color is earth, isn't that due to conditions? The second pair of contradictions is that the first says that your view holds that a pot comes from clay and clothes come from thread, isn't that due to conditions? The second says that your view holds that wetness is the water element (Ap-dhatu). Suppose it freezes due to cold, you still consider the cause of wetness to be water, not the cause of cold to be earth. Moreover, when water freezes, it is not called earth, so it is called water. Why isn't the wave called wind? This is using water caltrop (a type of aquatic plant) as an analogy and challenge. If using analogy to challenge, it should be said that water's original nature is to flow, and when it freezes, it doesn't flow, but it is still called water; wind's original nature is to move, and there should be something that doesn't move, which is not called wind. But if this passage is understood as using water caltrop as an analogy, then water's original nature is to flow, and when it freezes, it doesn't flow, but it is still called water; wind's original nature is to move, and since the wave is moving, it should be called wind. Although the wave is moving, it cannot be called wind; since the water is not flowing, it cannot be called water. Another explanation is that this is using analogy to challenge. For example, water's original nature is to flow, and it freezes and doesn't flow due to the condition of cold, but it still follows its original nature as water; wind's original nature is to move, and it becomes a wave due to the condition of water, and it should still follow its original nature as wind. If the wave follows the condition and becomes water, and is not called wind, then when it freezes, it should also follow the condition and become earth, and earth is not water. Using the meaning of juxtaposition, water's original nature is to flow and be wet, and when it freezes, it doesn't flow, but it retains its original wet nature and is still called water; wind's original nature is to move, and wind stirs up waves, but it is still called water, not wind. Water freezes into ice, and it should be called earth. Water freezes into ice, and it retains its original wet nature and is still called water. What is the difference between this and the wave retaining its original moving nature and should be called wind? It is only because the wave is called water and freezing is called ice that they can be juxtaposed. Movement is the wind element (Vayu-dhatu). When water becomes a wave, although it relies on wind as a condition, it still follows its cause and belongs to water, not following movement to become wind, isn't that due to conditions? When you say 『not because of the five sense objects』 below, the sixth point is to refute the other party's fifth point, explaining that the five sense objects are only external conditions, and it also depends on the internal cause of perception and observation (Vitarka-vicara) to generate good and evil, and then perception and observation will arise.
貪瞋。汝言具足諸根下。第七破彼第六。明業因不同致果報參差。如汝所言世間小兒下。第八破第七。明兒有啼笑則知有緣。又不破第八者二解。開善舊云。第八是二種。無法無不從緣。則無勞破。二冶城云。此破七竟。彼便領解是故不破。梵志言若一切法下。此是第二歸伏文為二。初作兩問泛爾求解。次從唯愿為我去是正歸伏。佛知根利。直說二邊及與中間。彼即領悟。夫破義多方不唯一種。隨病用藥不定后前。若棄通從別須論次第。初起道樹多用因緣破性。次用無常苦空以破因緣。次用體破析。次用分別破析體空。次用中道破於二邊。次用圓常破于偏漸。如此等義。遍乎經論。今大涅槃圓常極說。而用因緣破彼納衣自性計者。蓋隨其病以此初藥而後用之。初后既然中間亦爾。於一切處以智方便。或隨欲隨宜隨治隨悟互用無失。而次第宛然。私謂。四悉義兼秘密不定。雖秘不定次第宛然。若得此意應具作所以使文義分明。因緣破性雖具經文。更須懸作無常析空乃至圓常等義。令法行成就。節目顯然皆與修多羅合。此義若成。破諸外道邪教邪執。破一切內道正教正義。破一切小乘聖賢教行位理。破一切大乘賢聖教行位理。包括佛法尚盡。況復執性外道耶。於十仙文中一一須作具載。則文煩故於納衣章中略出此意。得斯
【現代漢語翻譯】 現代漢語譯本 貪瞋（tan shen，貪婪和嗔恨）。你說『具足諸根下』，第七段是破斥第六段，闡明業因不同導致果報參差。如你所說『世間小兒下』，第八段是破斥第七段，闡明嬰兒有啼哭歡笑，可知有因緣。又為何不破斥第八段？有兩種解釋。開善（Kai Shan，人名）舊說：第八段是兩種情況，無法和無不從緣，因此無需破斥。二冶城（Er Ye Cheng，地名）說：這是破斥第七段完畢，對方就領悟了，所以不破斥。梵志（Fan Zhi，婆羅門）說『若一切法下』，這是第二段歸順文，分為兩部分。起初作兩個提問，泛泛地尋求解答。其次從『唯愿為我去』是正式歸順。佛陀知道他根器銳利，直接說出二邊以及中間，他立刻領悟。破斥的意義有很多種方式，不只有一種。隨著病癥用藥，不一定有先後順序。如果捨棄通途而採用特別的方法，必須討論次第。最初在菩提樹下，多用因緣破斥自性。其次用無常、苦、空來破斥因緣。再次用體來破斥分析。再次用分別來破斥分析體空。再次用中道來破斥二邊。再次用圓常來破斥偏頗和漸進。如此等等意義，遍佈于經論之中。現在《大涅槃經》圓常是極致的說法，卻用因緣來破斥納衣（Na Yi，糞掃衣）的自性計度，大概是隨著他的病癥，以此作為最初的藥，然後才用其他的藥。最初和最後既然如此，中間也是一樣。在一切處用智慧方便，或者隨著慾望、隨著適宜、隨著治療、隨著領悟而互相使用，沒有缺失，而次第井然。我私下認為，四悉檀義（Si Xi Tan Yi，四種佈施）兼具秘密和不定。雖然秘密和不定，次第仍然井然。如果懂得這個意思，應該詳細地說明，使文義分明。因緣破斥自性雖然有經文，更需要預先設立無常、分析空乃至圓常等等意義，使法行成就，節目顯然都與修多羅（Xiu Duo Luo，經）相合。這個意義如果成立，就能破斥各種外道邪教邪執，破斥一切內道正教正義，破斥一切小乘聖賢的教行位理，破斥一切大乘賢聖的教行位理，包括佛法尚且不能窮盡，更何況執著自性的外道呢？在十仙文（Shi Xian Wen，十位仙人的文章）中，每一篇都需要詳細地記載，但因為文字繁瑣，所以在納衣章中略微地提出這個意思。懂得這些
【English Translation】 English version Greed and hatred (tan shen). You said 'Having all faculties complete below', the seventh section refutes the sixth, clarifying that different karmic causes lead to different karmic results. As you said 'Worldly children below', the eighth section refutes the seventh, clarifying that children cry and laugh, indicating causes and conditions. Why not refute the eighth section? There are two explanations. Kai Shan (person's name) of old said: the eighth section is two situations, no dharma and nothing not arising from conditions, so there is no need to refute. Er Ye Cheng (place name) said: this is the completion of refuting the seventh section, and the other party understood, so it is not refuted. The Brahmin (Fan Zhi) said 'If all dharmas below', this is the second section of surrender, divided into two parts. Initially, two questions are asked, generally seeking answers. Secondly, from 'Only wishing to go for me' is the formal surrender. The Buddha knew that his faculties were sharp, directly speaking of the two extremes and the middle, and he immediately understood. The meaning of refutation has many ways, not just one. Medicine is used according to the illness, not necessarily in a specific order. If abandoning the common path and adopting a special method, the order must be discussed. Initially, under the Bodhi tree, causes and conditions were mostly used to refute inherent nature. Secondly, impermanence, suffering, and emptiness were used to refute causes and conditions. Again, substance was used to refute analysis. Again, discrimination was used to refute analyzing emptiness of substance. Again, the Middle Way was used to refute the two extremes. Again, perfect permanence was used to refute bias and gradualism. Such meanings are prevalent in the sutras and treatises. Now, the Mahāparinirvāṇa Sūtra (Da Nie Pan Jing) speaks of perfect permanence to the extreme, but uses causes and conditions to refute the inherent nature of the rag robe (Na Yi), probably according to his illness, using this as the initial medicine, and then using other medicines. Since the beginning and the end are like this, the middle is also the same. In all places, use wisdom and skillful means, or use them mutually according to desire, according to suitability, according to treatment, according to understanding, without loss, and the order is clear. I privately think that the meaning of the Fourfold Basis of Sympathy (Si Xi Tan Yi) combines secrecy and uncertainty. Although secret and uncertain, the order is still clear. If you understand this meaning, you should explain it in detail to make the meaning of the text clear. Although there are sutras for causes and conditions refuting inherent nature, it is necessary to pre-establish the meanings of impermanence, analyzing emptiness, and even perfect permanence, so that the practice of Dharma is accomplished, and the programs are clearly in accordance with the sutras (Xiu Duo Luo). If this meaning is established, it can refute various heretical teachings and attachments of external paths, refute all correct teachings and meanings of internal paths, refute the teachings, practices, positions, and principles of all Śrāvakas (small vehicle) saints and sages, and refute the teachings, practices, positions, and principles of all Mahāyāna (great vehicle) saints and sages, including the Buddha's Dharma, which cannot be exhausted, let alone external paths that cling to inherent nature? In the texts of the Ten Immortals (Shi Xian Wen), each one needs to be recorded in detail, but because the text is cumbersome, this meaning is briefly presented in the chapter on rag robes. Understanding these
問意將對前後。縱橫用之(云云)。復有婆羅門名弘廣下。第九外道文為二。初論義。后歸伏。彼無所執直問知心念不。佛知其念故作異說。其本有四念。佛亦作四句答者。涅槃是常。有為無常。曲即邪見。直即八正。此四義者與其名同而意則異。故重問之。佛方為說即云。乞食是常。別請無常。曲是戶蘥。直是帝幢。即是以所懷之事默以試佛。佛知其意乃跨節用所表之理而以答之。答過其表所以更請。然𨷲字應門裡作。說文云。函𨷲下柱。今經中草下作。此乃草名。說文言雀麥也。后問八正能令滅盡。佛不答者。以此問意眾生修道皆滅盡者。應無復眾生。然至理中眾生無盡。是故不答。若有可盡即是有邊。私謂。準文恐且約事。舊用此文謂弘廣問終。善哉善哉下。二此明歸伏。其中發跡植因已久賢劫近成(云云)。靈味以此一人例九外道皆。並是權觀。師不許。並云。若見一人發跡例九非實。亦可九人是實反例一人非權。但諸人直云證果不明是跡。此人慾知城知道自作守門。既發大心非為小事。隨文判之不須盡例。爾時世尊下。第十外道有人云。此章有三與前小異不止化外。一為付囑。二為降魔。三化須跋為付囑者。以說經竟須付囑阿難。為降魔者。正法之障本由天魔。今以咒降令法無壅。為化須跋者。前諸外道協
{ "translations": [ "現代漢語譯本", "問話的意圖在於前後呼應。縱橫交錯地運用這些問題（等等）。接下來有婆羅門名叫弘廣（人名，意為廣博）。第九個外道的內容分為兩部分：首先是辯論，然後是歸順。弘廣沒有任何固執的見解，直接詢問佛陀是否知道他的心念。佛陀知道他的念頭，所以用不同的方式回答。他原本有四個念頭，佛陀也用四句話來回答。涅槃（佛教術語，指解脫）是常，有為法（佛教術語，指因緣和合的事物）是無常。彎曲就是邪見，正直就是八正道（佛教術語，指達到涅槃的八條路徑）。這四個意義與弘廣的名字相同，但含義卻不同，所以他再次提問。佛陀才為他解說，說：『乞食是常，別請是無常。彎曲是門檻，正直是帝釋天的幢幡。』這實際上是用他心中所想的事情默默地試探佛陀。佛陀知道他的意圖，於是超越表面的意義，用所象徵的道理來回答他。因為回答超出了表面，所以弘廣再次請教。然而，『𨷲』字應該在『門』字裡面寫。說文解字說：『函𨷲，下柱。』現在經文中在『草』字下面寫，這是一種草的名字。說文解字說這是雀麥。後來弘廣問八正道是否能讓人滅盡煩惱。佛陀沒有回答，因為如果按照這個問題的意思，眾生修道都滅盡了，那麼應該沒有眾生了。然而，在至理中，眾生是無盡的，所以佛陀沒有回答。如果可以滅盡，那就是有邊際。我私下認為，根據經文，恐怕只是就事論事。舊時用這段經文說弘廣的提問結束了。『善哉善哉』以下，第二部分說明弘廣歸順。其中，他發跡植因已經很久，賢劫（佛教術語，指現在這個時期）即將成就（等等）。靈味用這一個人來比喻九個外道都是權巧方便的示現。師父不認可，說：『如果看到一個人發跡就認為九個人都是權巧方便，那是不真實的。也可以說九個人是真實的，反而只有一個人不是權巧方便。』只是其他人都直接說證得了果位，沒有說明是示現的足跡。這個人想要知道城門，就自己做守門人。既然發了大心，就不是爲了小事。根據經文來判斷，不需要全部都用例子來比喻。爾時世尊下，第十個外道有人說：這一章有三層含義，與前面略有不同，不僅僅是教化外道。一是付囑，二是降魔，三是教化須跋。所謂付囑，是指說完經后，需要付囑給阿難（人名，佛陀的十大弟子之一）。所謂降魔，是指正法的障礙本來是由天魔造成的，現在用咒語降伏天魔，使正法沒有阻礙。所謂教化須跋，是指前面的外道都協力。" , "english_translations": [ "English version", "The intention of the questions lies in their coherence. They are used in a crisscross manner (etc.). Next, there is a Brahmin named Hong Guang (proper noun, meaning vast). The content of the ninth heretic is divided into two parts: first, the debate, and then the submission. Hong Guang had no fixed views and directly asked the Buddha if he knew his thoughts. The Buddha knew his thoughts, so he answered in a different way. He originally had four thoughts, and the Buddha also answered with four sentences. Nirvana (Buddhist term, referring to liberation) is permanent, conditioned phenomena (Buddhist term, referring to things arising from causes and conditions) are impermanent. Crookedness is wrong view, and straightness is the Eightfold Path (Buddhist term, referring to the eight paths to reach Nirvana). These four meanings are the same as Hong Guang's name, but the meanings are different, so he asked again. The Buddha then explained to him, saying: 'Begging for food is permanent, special invitations are impermanent. Crookedness is the threshold, and straightness is the banner of Indra.' This is actually using what he had in mind to silently test the Buddha. The Buddha knew his intention, so he transcended the superficial meaning and answered with the symbolized principle. Because the answer exceeded the surface, Hong Guang asked again. However, the character '𨷲' should be written inside the character 'door'. Shuowen Jiezi (Explanation of Script and Explication of Characters) says: 'Han 𨷲, lower pillar.' Now in the scripture, it is written under the character 'grass', which is the name of a grass. Shuowen Jiezi says it is oats. Later, Hong Guang asked if the Eightfold Path could make people extinguish afflictions. The Buddha did not answer, because if according to the meaning of this question, all beings who cultivate the path would be extinguished, then there should be no beings left. However, in the ultimate truth, beings are endless, so the Buddha did not answer. If it can be extinguished, then it is finite. I personally think that, according to the scripture, it is probably just discussing the matter at hand. In the past, this passage was used to say that Hong Guang's questioning was over. 'Excellent, excellent' below, the second part explains Hong Guang's submission. Among them, he has been planting the roots of his awakening for a long time, and the Bhadrakalpa (Buddhist term, referring to the present era) is about to be accomplished (etc.). Lingwei used this one person to compare the nine heretics to all being skillful means of manifestation. The master did not approve, saying: 'If you see one person awakening and think that all nine are skillful means, that is not true. It can also be said that the nine are real, and only one is not a skillful means.' It's just that the others directly said that they had attained the fruit, without explaining that it was a manifestation of a trace. This person wanted to know the city gate, so he made himself a gatekeeper. Since he has made a great aspiration, it is not for small matters. Judge according to the scripture, there is no need to use all examples to compare. At that time, the World Honored One below, the tenth heretic, someone said: This chapter has three meanings, which are slightly different from the previous ones, not just teaching heretics. One is entrustment, the second is subduing demons, and the third is teaching Subha. The so-called entrustment refers to the fact that after finishing speaking the scripture, it needs to be entrusted to Ananda (proper noun, one of the Buddha's ten great disciples). The so-called subduing demons refers to the fact that the obstacles to the true Dharma are originally caused by heavenly demons, and now the heavenly demons are subdued with mantras, so that the true Dharma has no obstacles. The so-called teaching Subha refers to the fact that the previous heretics all cooperated." ] }
邪難佛。佛降伏竟。須跋自恃不來。顧命阿難喚來得道。今明不然。皆化外道。詞異意同。何者。佛大慈無量非但當時破執。亦使將來救邪。所以顧命阿難付囑流通。阿難現為魔罥。魔亦能罥。障未來故以神咒咒之。使二世無壅。須跋自很表將來背化。遣阿難往召表流通傳法。故須跋來而得道。表于將來鹹得歸正。作此消文。化外義成。流通不失。就文為四。初顧命阿難。二更論義。三正命阿難。四兼化須跋。初文二。先問。次答。此下是問。欲為付囑此經兼化須跋。所以顧命阿難所在。陳如言下二答。文為二。初明眾魔為亂。次明阿難受亂。先眾魔亂中二。先眾說為亂次。神通為亂。初眾說中雲。毗伽羅那即是論文。亦言和伽羅那。梵音不同。然此中魔說。盡明佛法正義。不說魔邪之法。若說魔義念阿難解之。然其常聞如來所說。才聞異義即不信受。若爾云何為亂。解云。或說十二因緣。或說四緣。復說四諦八諦等。以為惑亂。文云。三觀者有多種。一云。苦無常無我。一云觀陰入界。亦云。觀三毒。言七方便者。數人云。不凈觀總別四念處並暖法頂忍世第一。成論人云。一者觀色苦。二觀苦集。三觀苦滅。四觀苦道。五觀苦過。六觀苦出。七觀苦入。約一切法皆爾。從世尊阿難比丘見是事已下。二明阿難受亂。而
【現代漢語翻譯】 現代漢語譯本 邪難佛（音譯，意義不明）。佛陀已經降伏了他們。須跋（Subha，人名）自恃清高，不肯前來。佛陀於是吩咐阿難（Ananda，佛陀的十大弟子之一）去召喚他來得道。現在看來並非如此簡單，這些都是化外的外道。他們的言辭雖然不同，但意思卻相同。這是為什麼呢？因為佛陀的大慈大悲是無量的，不僅僅是爲了當時破除他們的執念，也是爲了將來救度那些誤入歧途的人。所以佛陀才吩咐阿難，將佛法付囑流通。阿難現在就像是被魔網所困，魔也能設下羅網，以此來障礙未來。所以用神咒來加持，使未來世不再有阻礙。須跋的自負表現了將來背離教化的可能性。派遣阿難前去召喚，象徵著流通傳法。所以須跋的到來並得道，象徵著將來所有人都能夠歸於正道。這樣解釋，化外的意義就成立了，流通也不會缺失。就這段經文而言，可以分為四個部分：一是佛陀吩咐阿難，二是進一步討論義理，三是正式命令阿難，四是兼帶教化須跋。第一部分又分為兩部分：先是提問，然後是回答。下面是提問的內容，爲了付囑這部經，並且教化須跋，所以佛陀才吩咐阿難去尋找他的所在。陳如（Kaundinya，五比丘之一）在下面回答。回答的內容分為兩部分：一是說明眾魔製造混亂，二是說明阿難受到混亂的影響。先說眾魔製造混亂，又分為兩部分：一是眾魔用言論製造混亂，二是眾魔用神通製造混亂。先說眾魔用言論製造混亂，其中說到：『毗伽羅那』（Vikalpana，分別）就是論文中的內容，也說是『和伽羅那』（Vikaranata，變異）。梵語發音不同。然而這些魔所說的，都闡明了佛法的正義，並沒有說魔邪之法。如果說了魔義，阿難也能理解。然而阿難常常聽聞如來說法，一旦聽到不同的義理，就不相信接受。如果這樣，怎麼能說是製造混亂呢？解釋說：他們或者說十二因緣，或者說四緣，又說四諦八諦等等，以此來迷惑擾亂。經文中說：『三觀』有多種說法。一種說法是：苦、無常、無我。一種說法是觀察陰、入、界。也說是觀察三毒。說到『七方便』，有些人說是：不凈觀、總相念處、別相念處、四念處，再加上暖法、頂法、忍法、世第一法。成實論的人說：一是觀察色是苦，二是觀察苦的集起，三是觀察苦的滅盡，四是觀察滅苦的道，五是觀察苦的過患，六是觀察脫離苦，七是觀察進入苦。對於一切法都是這樣。從『世尊阿難比丘見是事已下』開始，第二部分說明阿難受到混亂的影響。
【English Translation】 English version Evil Buddha. The Buddha having subdued them, Subha (name of a person) relied on his own abilities and refused to come. The Buddha then instructed Ananda (one of the Buddha's ten principal disciples) to summon him to attain enlightenment. Now it seems it's not that simple; these are all outsiders beyond the pale of Buddhist teaching. Their words are different, but their meanings are the same. Why is this? Because the Buddha's great compassion is immeasurable, not only to break their attachments at that time but also to save those who go astray in the future. Therefore, the Buddha instructed Ananda to entrust and circulate the Dharma. Ananda is now like being trapped in a demon's net, and demons can also set up nets to obstruct the future. Therefore, use divine mantras to bless it, so that there will be no obstacles in the future. Subha's self-reliance shows the possibility of turning away from enlightenment in the future. Sending Ananda to summon him symbolizes the circulation and transmission of the Dharma. Therefore, Subha's arrival and attainment of enlightenment symbolize that everyone will be able to return to the right path in the future. With this explanation, the meaning of 'beyond the pale' is established, and circulation will not be lost. Regarding this passage, it can be divided into four parts: first, the Buddha instructs Ananda; second, further discussion of the meaning; third, formally orders Ananda; and fourth, incidentally teaches Subha. The first part is divided into two parts: first, the question, and then the answer. Below is the content of the question, in order to entrust this sutra and teach Subha, the Buddha instructed Ananda to find his whereabouts. Kaundinya (one of the five first disciples of Buddha) answers below. The content of the answer is divided into two parts: first, explaining that the demons create chaos, and second, explaining that Ananda is affected by the chaos. First, speaking of the demons creating chaos, it is divided into two parts: first, the demons create chaos with words, and second, the demons create chaos with supernatural powers. First, speaking of the demons creating chaos with words, it says: 'Vikalpana' (discrimination) is the content in the thesis, and it is also said to be 'Vikaranata' (modification). The Sanskrit pronunciation is different. However, what these demons say all clarifies the righteousness of the Buddha's Dharma, and does not speak of demonic and evil methods. If demonic meanings are spoken, Ananda can also understand them. However, Ananda often hears the Buddha's teachings, and once he hears different meanings, he does not believe and accept them. If so, how can it be said to be creating chaos? The explanation is: they either speak of the twelve links of dependent origination, or speak of the four conditions, and also speak of the Four Noble Truths, the Eight Noble Truths, etc., to confuse and disturb. The sutra says: 'The three contemplations' have various explanations. One explanation is: suffering, impermanence, non-self. One explanation is to observe the skandhas, entrances, and realms. It is also said to observe the three poisons. Speaking of the 'seven expedients', some people say: the contemplation of impurity, the general mindfulness of the body, the specific mindfulness of the body, the four foundations of mindfulness, plus the warmth, peak, forbearance, and the highest mundane dharma. The Tattvasiddhi School says: first, observe that form is suffering; second, observe the arising of suffering; third, observe the cessation of suffering; fourth, observe the path to the cessation of suffering; fifth, observe the faults of suffering; sixth, observe the escape from suffering; seventh, observe the entering into suffering. This is the case for all dharmas. Starting from 'The World-Honored One, Ananda, and the monks saw this matter', the second part explains that Ananda is affected by the chaos.
阿難得初果親為佛侍。而今忽受眾魔所亂。此有二義。一者跡中現受。表神咒功方能降魔。二者阿難既不在座。欲令如來顧問。文殊往復論其德業。堪為付囑。河西解云。阿難所以為魔所惱凡有五義。一者陳如應是對揚化諸外道所以阿難不來在座。二者謂魔得度故示在彼。三者欲顯阿難內德八事。四者欲令阿難往召須跋。五者欲折阿難高心。爾時文殊白佛下。第二更論義釋疑。復為二。初問。次答。問中復二初問。具出菩薩自能流通。從何因緣故下。此問阿難何為獨蒙顧問。爾時世尊告文殊言下二答。文為三。初具述本緣。次現前稱歎。三正答二問。此初具述本緣。即是如來昔于僧中。命覓侍者之本緣(云云)。文殊師利阿難下。第二現前稱歎。若阿難在眾豈得嘆美。又二。前嘆八事不可思議。次嘆希有。又云。毗舍浮佛七佛之名。定應如此脫。有本有舍浮者非。從如汝所說下。第三正答二問。明菩薩雖能流通。各有重任調伏眷屬。故不付囑。阿難下果。親為侍者。多聞最上。所以付之。長壽品初盛明聲聞不堪菩薩堪受。今付阿難不付菩薩。此有三義。一者前訶實行故言不堪。今明是權故言其堪。二者對揚大法弘宣深理其即不堪。于教文言受持章段其即堪能。下文自云。若阿難所不知者。弘廣菩薩自為宣說。深義正理
【現代漢語翻譯】 現代漢語譯本 阿難證得初果后親自侍奉佛陀，如今忽然受到眾多魔的擾亂，這其中有兩層含義。一是示現在事蹟中受難，表明神咒的力量才能降伏邪魔。二是阿難不在座，是爲了讓如來顧問文殊，文殊往復論述阿難的德行和事業，堪當佛陀的囑託。河西的解釋說，阿難之所以被魔所惱，總共有五層含義。一是陳如（Kaundinya，五比丘之一）應該是在讚揚教化諸外道，所以阿難沒有來在座。二是說魔已經得度，所以示現在那裡。三是想要彰顯阿難內在的八種功德。四是想要讓阿難去召請須跋（Subha）。五是想要折損阿難的傲慢之心。 『爾時文殊白佛下』，第二部分進一步討論義理，解釋疑惑，又分為兩部分。首先是提問，然後是回答。提問中又分為兩部分，首先是提問，完整地提出菩薩自己能夠流通佛法，『從何因緣故下』，這裡是問阿難為何唯獨蒙受佛陀的顧問。 『爾時世尊告文殊言下』，第二部分是回答，分為三部分。首先完整地敘述本來的因緣，其次是現在稱讚阿難，第三是正面回答兩個問題。這裡首先完整地敘述本來的因緣，也就是如來過去在僧眾中，命令尋找侍者的本來的因緣（云云）。『文殊師利阿難下』，第二部分是現在稱讚阿難。如果阿難在眾，怎麼能這樣讚美他呢？又分為兩部分，前面是讚歎阿難的八種不可思議的功德，其次是讚歎阿難的稀有。又說，毗舍浮佛（Vipasyin Buddha）等七佛的名號，一定應該是這樣脫落的，有的版本有『舍浮』是不對的。『從如汝所說下』，第三部分是正面回答兩個問題，說明菩薩雖然能夠流通佛法，但各有重要的任務要調伏眷屬，所以不付囑給菩薩，而阿難證得了初果，親自侍奉佛陀，多聞最為 श्रेष्ठ，所以付囑給他。《長壽品》一開始盛大地說明聲聞不堪，菩薩堪受，現在付囑給阿難而不付囑給菩薩，這裡有三層含義。一是前面呵斥的是實行，所以說不堪，現在說明這是權巧方便，所以說他堪能。二是對揚大法，弘揚深奧的道理，菩薩是不堪的，但對於教文言語的受持章段，阿難是堪能的。下文自己說，如果阿難所不知道的，弘廣菩薩會親自為他宣說深奧的義理。
【English Translation】 English version Ānanda, having attained the first fruit, personally served the Buddha. Now, he is suddenly disturbed by many demons. There are two meanings to this. First, it is a manifestation of suffering in the events, indicating that the power of divine mantras can subdue demons. Second, Ānanda is not present, so that the Tathagata may consult Mañjuśrī, who repeatedly discusses Ānanda's virtues and deeds, making him worthy of the Buddha's entrustment. The explanation from Hexi says that there are five reasons why Ānanda is troubled by demons. First, Kaundinya should be praising and converting various heretics, so Ānanda did not come to the assembly. Second, it is said that the demons have been delivered, so it is shown there. Third, it is to reveal Ānanda's eight inner virtues. Fourth, it is to have Ānanda summon Subha. Fifth, it is to humble Ānanda's pride. 『Then Mañjuśrī said to the Buddha below,』 the second part further discusses the meaning and explains doubts, and is divided into two parts. First is the question, then the answer. The question is divided into two parts, first the question, fully presenting that the Bodhisattvas themselves can propagate the Dharma, 『From what cause and condition below,』 this asks why Ānanda alone receives the Buddha's consultation. 『Then the World-Honored One said to Mañjuśrī below,』 the second part is the answer, divided into three parts. First, fully narrating the original causes and conditions, second, praising Ānanda in the present, and third, directly answering the two questions. Here, first, fully narrating the original causes and conditions, which is the original cause and condition of the Tathagata ordering the search for an attendant in the Sangha (etc.). 『Mañjuśrī Ānanda below,』 the second part is praising Ānanda in the present. If Ānanda were in the assembly, how could he be praised like this? It is again divided into two parts, the first is praising Ānanda's eight inconceivable virtues, and the second is praising Ānanda's rarity. It is also said that the names of Vipasyin Buddha and the other seven Buddhas should definitely be omitted like this; some versions have 『Shifu,』 which is incorrect. 『From what you said below,』 the third part is directly answering the two questions, explaining that although Bodhisattvas can propagate the Dharma, each has important tasks to subdue their retinue, so they are not entrusted. Ānanda attained the first fruit, personally served the Buddha, and is the most excellent in learning, so he is entrusted. The Longevity Chapter initially extensively explains that the Śrāvakas are incapable and the Bodhisattvas are capable, but now Ānanda is entrusted and not the Bodhisattvas. There are three meanings to this. First, what was criticized earlier was the actual practice, so it was said to be incapable, but now it is explained that this is expedient means, so it is said to be capable. Second, Bodhisattvas are incapable of propagating the great Dharma and expounding profound principles, but Ānanda is capable of upholding the chapters and sections of the teachings. The text itself says below, if there is anything that Ānanda does not know, the Bodhisattva of Extensive Wisdom will personally explain the profound meaning and correct principles to him.
即付菩薩。三者明聲聞者自有與奪。奪故不堪與故言堪。文云。是吾弟者。此是從弟但欲論近。不復言從直云是吾之弟。所未聞者弘廣菩薩當能流佈者。此有三解。一冶城云。十外數中跡居第九。實是菩薩。是故佛言弘廣菩薩自能流佈。二者招提云。佛法之中大士。何[阿-可+昆]而忽取同外道名。謂能弘經言弘廣者。非據一人。但能弘通教化利益即是弘廣。故大智論。結集法藏中具明其事。迦葉對阿難則出修多羅阿毗曇。對優波離出於毗尼。即是律藏。若文殊師利與彌勒等對阿難出大乘藏。是則文殊彌勒即是弘廣菩薩。第三解。既非外道又非通說。別有菩薩名為弘廣。如言普賢文殊等之流。從文殊師利阿難比丘今在他處下。第三正命阿難。舊明三義。而文中唯有降天魔。喚須跋應有付教之事。文少不來。今就文有五。一佛命文殊。二如來說咒。三文殊奉命。四魔王發心。五阿難致敬。第一佛命文殊。令其持咒以解阿難。文云大陀羅尼者。翻音不同。亦云總持。亦云能持。能持正法不失邪法不起。故謂為持。亦翻辯才。是梵音兼義。正翻為持。故其文云。聞是持名。其中令持咒人行於五事斷辛等。悉如文爾時世尊即便說之下。二如來說咒。咒之名義已如前解。但咒中雲若竭裨。經本不同。或作衣邊。或為土邊。今以
【現代漢語翻譯】 現代漢語譯本 即付菩薩（Bodhisattva）。三者明聲聞者自有與奪。奪故不堪，與故言堪。文云：『是吾弟者』，此是從弟，但欲論近，不復言從，直云是吾之弟。所未聞者，弘廣菩薩（Hongguang Bodhisattva）當能流佈者。此有三解：一，冶城云，十外數中跡居第九，實是菩薩。是故佛言弘廣菩薩自能流佈。二者，招提云，佛法之中大士，何[阿-可+昆]而忽取同外道名，謂能弘經言弘廣者，非據一人，但能弘通教化利益，即是弘廣。故大智論，結集法藏中具明其事。迦葉（Kasyapa）對阿難（Ananda）則出修多羅（Sutra）阿毗曇（Abhidhamma），對優波離（Upali）出於毗尼（Vinaya），即是律藏。若文殊師利（Manjusri）與彌勒（Maitreya）等對阿難出大乘藏。是則文殊彌勒即是弘廣菩薩。第三解，既非外道又非通說，別有菩薩名為弘廣。如言普賢（Samantabhadra）、文殊等之流。從文殊師利阿難比丘今在他處下。第三正命阿難。舊明三義。而文中唯有降天魔，喚須跋（Subha）應有付教之事。文少不來。今就文有五：一，佛命文殊；二，如來說咒；三，文殊奉命；四，魔王發心；五，阿難致敬。第一佛命文殊，令其持咒以解阿難。文云大陀羅尼（Mahadharani）者，翻音不同，亦云總持，亦云能持。能持正法不失邪法不起，故謂為持。亦翻辯才，是梵音兼義，正翻為持。故其文云：『聞是持名』。其中令持咒人行於五事斷辛等，悉如文爾時世尊即便說之下。二，如來說咒。咒之名義已如前解。但咒中雲若竭裨，經本不同，或作衣邊，或為土邊，今以
【English Translation】 English version Then, the Bodhisattva (Bodhisattva) is instructed. Thirdly, it clarifies that the Sravakas (Sravaka) inherently possess the power to give and take away. Because of taking away, they are deemed incapable; because of giving, they are deemed capable. The text states, 'He is my brother.' This refers to a cousin, but the intention is to emphasize closeness, so the 'cousin' is omitted, and it is simply stated, 'He is my brother.' As for what has not been heard, it is that the Hongguang Bodhisattva (Hongguang Bodhisattva) will be able to propagate it. There are three explanations for this: First, Yecheng says that among the ten external numbers, the trace resides in the ninth, and is actually a Bodhisattva. Therefore, the Buddha said that the Hongguang Bodhisattva himself can propagate it. Second, Zhaoti says that among the great beings in the Buddha-dharma, why would [阿-可+昆] suddenly take on the name of a heretic? The term 'Hongguang,' which means 'able to propagate the scriptures,' does not refer to a single person, but anyone who can widely spread teachings and benefit others is considered 'Hongguang.' Therefore, the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) fully explains this matter in the collection of the Dharma treasury. Kasyapa (Kasyapa), in response to Ananda (Ananda), produced the Sutras (Sutra) and Abhidhamma (Abhidhamma); Upali (Upali), in response, produced the Vinaya (Vinaya), which is the Vinaya Pitaka. If Manjusri (Manjusri) and Maitreya (Maitreya) and others, in response to Ananda, produced the Mahayana Pitaka, then Manjusri and Maitreya are Hongguang Bodhisattvas. The third explanation is that, being neither a heretic nor a general statement, there is a separate Bodhisattva named Hongguang, like Samantabhadra (Samantabhadra), Manjusri, and others. From Manjusri, the Bhiksu Ananda is now elsewhere. Thirdly, he correctly commands Ananda. The old explanation clarifies three meanings, but the text only mentions subduing the heavenly demons and calling Subha (Subha), which should involve the matter of entrusting the teachings. The text is incomplete. Now, based on the text, there are five points: First, the Buddha commands Manjusri; second, the Thus Come One speaks the mantra; third, Manjusri obeys the command; fourth, the demon king generates the aspiration; fifth, Ananda pays homage. First, the Buddha commands Manjusri to hold the mantra to liberate Ananda. The text states 'Mahadharani (Mahadharani),' which has different transliterations, also called 'total retention' or 'able to retain.' Able to retain the correct Dharma without losing it, and without arising evil Dharma, hence it is called 'retention.' It is also translated as 'eloquence,' which is a Sanskrit term with combined meanings, and is correctly translated as 'retention.' Therefore, the text states, 'Hearing this name of retention.' Among them, it instructs the mantra-holder to practice the five things, abstain from pungent foods, etc., all as stated in the text. Then, the World Honored One immediately spoke the following. Second, the Thus Come One speaks the mantra. The meaning of the mantra has been explained previously. However, the mantra mentions 'Ruojiebi,' and the scripture versions differ, some writing it as 'edge of the robe' or 'edge of the earth,' now with
衣邊為正。而有二音。一徐愛音云此是卑音。今以為婢離反。然土邊作亦有二音。又云婆嵐彌。其字山下風。此本是攜字。若作攜音者字當作[山/(幾@(上/土))]。說文云。從嵐省從圭聲。又賴綈之字或為第音。今為提音。說文云。厚繒也。然新金光明經陀羅尼凈地品。佛為十地菩薩說十篇咒。此之一咒即是彼經第十篇擁護十地。此咒正護第十地菩薩。若爾當知。阿難位行即高乃是十地菩薩。如來說咒而擁護之。彼經云。得此咒者不畏毒蛇師子虎狼等。圓教一生既許超登十地。肉身未免如是等畏故咒護之。然阿難縱非此生始證本跡何殊。咒護之意思之可見。若不爾者菩薩斷煩惱無復怖畏。今何得云得咒方乃免怖。故人多釋。或云其事實是難知。不可淺情所度。而有一義。法身之體而無所畏。就應身為論此當示畏。如來道登種覺尚有九惱。況乃菩薩。皆依前釋。爾時文殊受咒下。第三文殊奉命。魔王聞是下。第四眾魔發心。文殊與阿難俱下。第五明阿難致敬。但古來咒文不譯而有五義。一是三寶名。二四諦名。三空境名。四勝行名。五鬼神名。總此五義故稱為總。能持善不失。持惡不生。故名為持。三寶名者。請觀音云。南無佛陀達摩僧伽。但三寶名種種不同。或當如此。所以摩竭大魚聞三寶名即便合口。四諦
名者。賢愚經中。聞四諦名鸚鵡生天。空理名者。真境無名無所不名。故聞此空名。即便悟道成聖斷惑。勝行名者。大品言。般若波羅蜜是大明咒無上明咒。又請觀音明六字章句。即六妙門。一數。二隨。三止。四觀。五還。六凈。鬼神名者。一者善神王名。二者惡神王名。佛告阿難是娑羅林外下。第四兼化須跋。文為三。一緣起。二論義。三歸伏。初緣起又三。一告阿難。二阿難奉命。三相隨而來。初文須跋陀羅此有二翻。一云好賢。二云善賢。雖得五通未舍憍慢者。慢是散心之惑。既得上定應伏下惑。而言未舍憍慢者。數論兩解。若依數義。慢從他使背上而起。彼既得非想定。即緣彼地而起慢也。故言未舍憍慢。若依論解。慢是散心煩惱此實已伏。非想一地猶有慢在。且慢本自高。而彼得下定我心殊多。以有我心故得名為未舍憍慢。生一切智起涅槃想者。此是須跋長存之想。謂生一切智想及涅槃想。又云。其人愛心習猶未盡者。可有二義。一云。此是善愛。謂父慈子孝之愛。此乃有煩惱愛故生此心。但生判屬世中之善。而謂為習猶未盡者。未必便是習氣。但明數起。此善其事既數數習不已。是故便云習猶未盡。二者此論煩惱之習。若煩惱習有二解。舊云。要永伏斷方始起之。即是所用。二解。明凡夫所起之習。而
【現代漢語翻譯】 現代漢語譯本 『名』的含義。《賢愚經》中記載，鸚鵡因聽到『四諦』（苦、集、滅、道）之名而得以往生天界。而『空理』之名，指的是真如實相，它沒有固定的名稱，又可以稱為一切。因此，聽聞此『空』之名，便能頓悟真理，證得聖果，斷除煩惱。 『勝行』之名，如《大品般若經》所說，『般若波羅蜜』（智慧到彼岸）是『大明咒』、『無上明咒』。又如觀音菩薩的『六字大明咒』，對應著六個微妙的法門：一、數息；二、隨息；三、止息；四、觀；五、還；六、凈。 『鬼神』之名，包括兩種：一是善神王之名，二是惡神王之名。 佛告訴阿難（佛陀的侍者）說，在娑羅樹林外，還有第四位可以度化的對象，即須跋陀羅（Subhadra）。 經文分為三個部分：一、緣起；二、論義；三、歸伏。首先是緣起，又分為三點：一、佛告阿難；二、阿難奉命；三、相隨而來。 最初的經文提到須跋陀羅，此名有兩種翻譯：一為『好賢』，二為『善賢』。雖然他已獲得五神通，但尚未捨棄憍慢之心。憍慢是散亂之心的惑，既然已證得上定，理應降伏下層的惑。之所以說他尚未捨棄憍慢，數論派有兩種解釋。若依數論的觀點，憍慢是從他處生起，背離正道。他既然已證得非想非非想定（neither perception nor non-perception），就會緣於此地而生起憍慢，所以說他尚未捨棄憍慢。若依論的解釋，憍慢是散亂心的煩惱，實際上已經被降伏。只是在非想非非想處這一境界，仍然存在憍慢。而且憍慢的本性是自高自大，而他證得下層的禪定，便認為自己的心境非常殊勝。因為有『我』的執著，所以被稱為尚未捨棄憍慢。 『生一切智起涅槃想』，這是須跋陀羅長久存在的想法，即認為自己能生出一切智慧，並證得涅槃。又說，『其人愛心習猶未盡』，這可能有兩種含義。一是說，這是善的愛，如父親慈愛兒子，這種愛雖然有煩惱，但屬於世間的善。說『習猶未盡』，未必是習氣，只是說明這種善行經常不斷地重複，所以說『習猶未盡』。二是說，這是煩惱的習氣。對於煩惱的習氣，有兩種解釋。舊的說法認為，必須完全降伏斷除才能生起，這就是所用的方法。另一種解釋認為，凡夫所生起的習氣。
【English Translation】 English version The meaning of 'name'. In the Sage and Fool Sutra, it is said that a parrot was reborn in heaven after hearing the name of the 'Four Noble Truths' (suffering, accumulation, cessation, path). The name of 'emptiness principle' refers to the true reality, which has no fixed name and can be called everything. Therefore, hearing this name of 'emptiness' can lead to sudden enlightenment, attainment of sainthood, and the cutting off of afflictions. The name of 'superior practice', as stated in the Large Perfection of Wisdom Sutra, 'Prajnaparamita' (perfection of wisdom) is the 'great bright mantra', the 'supreme bright mantra'. Also, like the 'Six-Syllable Great Bright Mantra' of Avalokiteshvara (Guanyin), it corresponds to six subtle Dharma doors: 1. Counting breaths; 2. Following breaths; 3. Stopping breaths; 4. Contemplation; 5. Returning; 6. Purity. The name of 'ghosts and spirits' includes two types: one is the name of good spirit kings, and the other is the name of evil spirit kings. The Buddha told Ananda (the Buddha's attendant) that outside the Sal tree forest, there was a fourth person who could be converted, namely Subhadra. The text is divided into three parts: 1. Origin; 2. Discussion; 3. Submission. First is the origin, which is further divided into three points: 1. The Buddha tells Ananda; 2. Ananda obeys the order; 3. Following along. The initial text mentions Subhadra, and this name has two translations: one is 'good virtue', and the other is 'virtuous'. Although he had attained the five supernormal powers, he had not yet abandoned his arrogance. Arrogance is the delusion of a scattered mind. Since he had attained upper-level concentration, he should have subdued the lower-level delusions. The reason why it is said that he had not yet abandoned his arrogance is explained in two ways by the Samkhya school. According to the Samkhya view, arrogance arises from elsewhere, deviating from the right path. Since he had attained the state of neither perception nor non-perception, he would give rise to arrogance based on this state, so it is said that he had not yet abandoned his arrogance. According to the explanation of the treatise, arrogance is the affliction of a scattered mind, which has actually been subdued. Only in the realm of neither perception nor non-perception does arrogance still exist. Moreover, the nature of arrogance is self-exaltation, and he attained lower-level samadhi, so he thought that his state of mind was very superior. Because of the attachment to 'self', it is called not yet abandoning arrogance. 'Generating all-knowing wisdom and arising the thought of Nirvana' is Subhadra's long-standing idea, that is, he believes that he can generate all wisdom and attain Nirvana. It is also said that 'the person's habit of love has not yet been exhausted', which may have two meanings. One is that this is good love, such as a father's love for his son. Although this love has afflictions, it belongs to worldly goodness. Saying 'the habit has not yet been exhausted' may not be a habit, but it only shows that this good deed is often repeated continuously, so it is said that 'the habit has not yet been exhausted'. The second is that this is the habit of affliction. There are two explanations for the habit of affliction. The old saying believes that it must be completely subdued and cut off before it can arise, which is the method used. Another explanation believes that the habits that ordinary people generate.
言未盡者。以其得上地定伏于重惑。余輕者在故云習猶未盡。時須跋陀到已問訊下。二是論義。文為二。初論業行。后論解脫。初業行者。即是世間解脫即出世間。具與佛論世出世二事。就前文為四。此下第一求聽。佛言。今正是時。第二佛許。瞿曇有諸沙門下。第三彼正問佛。四如來答。前二如文。第三問佛中。不云是其己義。但言世間有諸沙門等皆作此說。何故不自出己義宗。此亦有意。前來聞佛破諸外道所立之義。所以今時不自立宗。恐為佛破。直舉諸人所解問佛。明一切善惡果報皆由本業。無有現身起業及現因緣。有業之義殊近正說。但無現在因緣即便為邪。只因過去之業能感苦樂二報。若現在能修斷苦樂報既能修道。現在此身便得涅槃。故云。一切眾生苦樂果報。皆悉不由現在之業因在過去。現在受果現在無因未來無果。若有沙門下第四佛答。文自為三。初難彼邪說。次責其邪師。后為明正義。此下先難彼邪說有四重假設。皆立一彼一我相對。文皆可見。從我言仁者下。第二責彼邪師。文中言彼若見答富蘭那。然須跋之師實是郁頭藍弗。故下文云。汝師郁頭藍弗利根聰明。而今言是富蘭那者。是假設之詞。蘭那是六師之宗。其人邪見撥無實不說業行。但云假使是火師富蘭那者。亦須並責。文云下苦因緣受中
【現代漢語翻譯】 現代漢語譯本 『言未盡者』，是因為他們已經通過禪定降伏了深重的迷惑，而剩餘的輕微迷惑仍然存在，所以說習氣還沒有完全消除。當時須跋陀（Subhadda，人名）到達后，先是問候，然後開始論義。下面是關於論義的部分，分為兩部分。首先是討論業行，然後是討論解脫。最初的業行，指的是世間法；解脫，指的是出世間法。須跋陀與佛討論了世間和出世間這兩件事。就前面的經文來說，分為四個部分。下面是第一部分，請求聽法。佛說：『現在正是時候。』第二部分，佛允許。『瞿曇（Gotama，佛的姓氏）有諸沙門』以下。第三部分，他正式向佛提問。第四部分，如來回答。前兩部分如經文所示。第三部分，在向佛提問中，他沒有說是自己的觀點，只是說世間有諸沙門等都這樣說。為什麼不自己提出自己的觀點呢？這也是有原因的。之前他聽到佛破斥了各種外道所建立的義理，所以現在不自己立宗，恐怕被佛破斥。直接舉出眾人所理解的來問佛。說明一切善惡果報都由本業所致，沒有現世起業以及現世因緣。有業的說法非常接近正說，但沒有現在的因緣就成了邪說。僅僅因為過去的業力能夠感得苦樂二報。如果現在能夠修行斷除苦樂之報，既能修道，現在此身便能證得涅槃。所以說，一切眾生的苦樂果報，都不是由現在的業力所致，而是因為過去的原因。現在受果，現在沒有因，未來就沒有果。『若有沙門』以下是第四部分，佛的回答。經文分為三部分。首先是駁斥他們的邪說，其次是責備他們的邪師，最後是闡明正義。下面先駁斥他們的邪說，有四重假設，都建立了一個『彼』一個『我』相對。經文都可以看到。從『我言仁者』以下，是第二部分，責備他們的邪師。經文中說，『彼若見答富蘭那（Purana，六師外道之一）』。然而，須跋陀的老師實際上是郁頭藍弗（Uddaka Rāmaputta，一位著名的老師）。所以下文說，『你的老師郁頭藍弗利根聰明』。而現在說是富蘭那，是假設的說法。富蘭那是六師的宗派，其人邪見，否定事實，不談業行。只是說，即使是火師富蘭那，也需要一起責備。經文說『下苦因緣受中』
【English Translation】 English version 『Those whose words are not yet exhausted』 refers to those who have subdued heavy delusions through meditation, but the remaining minor habits are still present, so it is said that the habits have not been completely eliminated. At that time, Subhadda (a proper noun) arrived, first greeted, and then began to discuss the meaning. The following is about the discussion, which is divided into two parts. The first is to discuss karma, and the second is to discuss liberation. The initial karma refers to worldly dharma; liberation refers to transcendental dharma. Subhadda discussed worldly and transcendental matters with the Buddha. Regarding the previous scriptures, it is divided into four parts. The following is the first part, requesting to listen to the Dharma. The Buddha said, 『Now is the right time.』 The second part, the Buddha allows. 『Gotama (the Buddha's surname) has many ascetics』 below. The third part, he formally asked the Buddha. The fourth part, the Tathagata answers. The first two parts are as shown in the scriptures. In the third part, when asking the Buddha, he did not say that it was his own view, but only said that many ascetics in the world say this. Why not put forward his own views? There is also a reason for this. Before, he heard the Buddha refute the various doctrines established by the heretics, so now he does not establish his own sect, fearing that it will be refuted by the Buddha. He directly cited what everyone understood to ask the Buddha. It explains that all good and evil retributions are caused by past karma, and there is no present karma or present causes. The saying that there is karma is very close to the correct saying, but without the present cause, it becomes a heresy. Only because of the karma of the past can one feel the suffering and happiness. If one can cultivate now to cut off the retribution of suffering and happiness, and can cultivate the Tao, one can attain Nirvana in this body. Therefore, it is said that the suffering and happiness retributions of all sentient beings are not caused by present karma, but because of past causes. Now receiving the fruit, there is no cause now, and there will be no fruit in the future. 『If there are ascetics』 below is the fourth part, the Buddha's answer. The scripture is divided into three parts. The first is to refute their heresy, the second is to blame their heretical teachers, and the last is to clarify the correct meaning. The following first refutes their heresy, with four assumptions, all establishing a 『they』 and a 『me』 relative. The scriptures can be seen. From 『I say, benevolent one』 below, is the second part, blaming their heretical teachers. The scripture says, 『If they see Purana (one of the six heretical teachers) answering』. However, Subhadda's teacher was actually Uddaka Rāmaputta (a famous teacher). So the following says, 『Your teacher Uddaka Rāmaputta is intelligent and clever』. And now saying Purana is a hypothetical statement. Purana is the sect of the six teachers, and his heresy denies the facts and does not talk about karma. It just says that even if it is the fire master Purana, he also needs to be blamed together. The scripture says 『in the suffering cause and condition receiving』
上苦不者。實論因果則下因得下果。亦有轉障隨緣不定。故言下因得中上苦上因得下果。可有轉障。又云。能令樂業受苦果不者。謂行善是樂業。而轉于地獄獲報人中受果。即是樂業受樂果也。苦業受樂果者。即是為王除賊。此是苦業而得富貴。是苦業受樂果。令無苦無樂業作不受果者。此非無起之業為無苦無樂。今以下善為舍受之因。即是無苦樂業隨緣異故都不得報。故云不受果也。又文云。能令無報作定報不者。此非超然無報。正謂無定之報能令作定報不。仁者當知定有下。第三正義。仁者若以斷業因緣力故下。第二論解脫義。此有五番。此初番也。世尊我已先調伏心下。第二述已自陳。佛言汝今云何下。第三重責。世尊我先思惟下。第四文云。我先觀欲是無常無樂無凈者。然外道所觀多作六行。謂苦粗障止妙離。若佛法弟子作八行觀。謂無常苦空無我不凈如癰如創如毒如箭。今此須跋亦作八觀。但例而為言。應觀欲界為無常無樂無我無凈。而今獨不言無我者。以外道為我修禪令我出離無無我觀。然此須跋次第斷三界煩惱。得非想處謂為涅槃。是先謂心。佛言汝云何下。第五如來重破。汝雖言調心。而猶有計非想處而為涅槃。涅槃無想汝自計之。豈是調心。前斷三界思惟煩惱。是除粗想。而復計有涅槃。是存細想
【現代漢語翻譯】 現代漢語譯本 上等苦果不是由上等苦因造成的嗎？如果嚴格按照因果論，下等因應該得到下等果。但也有轉業障，隨因緣變化而不定的情況。所以說下等因可能得到中等或上等苦果，上等因也可能得到下等果，因為可以轉變業障。又問，能讓樂業（善業）承受苦果嗎？這是說，行善是樂業，但可能轉生到地獄，或者在人道中受苦果，這就是樂業受苦果。苦業受樂果，比如為國王剷除盜賊，這是苦業，卻能得到富貴，這就是苦業受樂果。能讓無苦無樂的業不承受果報嗎？這並非指沒有生起的業是無苦無樂的。而是指以低等的善為舍受（不苦不樂的感受）之因，這就是無苦樂業，因為隨因緣變化，最終可能得不到果報，所以說不受果報。經文中又說，能讓沒有果報的業變成有定業的果報嗎？這並非指超脫于因果之外的無報。而是說，沒有固定的果報，能讓它變成有固定果報的業嗎？仁者應當知道，定業有下文的第三種正義。仁者如果因為斷除業的因緣的緣故（下文是第二種論述解脫的意義，這裡有五種情況，這是第一種）。世尊，我已經先調伏了我的心（下文是第二種陳述自己）。佛說，你現在是怎麼做的（下文是第三種責問）。世尊，我先思惟（下文是第四段經文）。我先觀察慾望是無常、無樂、無凈的。然而外道所觀察的多是六行觀，即苦、粗、障、止、妙、離。如果佛法弟子修習八行觀，即無常、苦、空、無我、不凈、如癰、如創、如毒、如箭。現在這位須跋（Subha）也修習八觀，只是舉例而言。應該觀察欲界是無常、無樂、無我、無凈的。而現在唯獨沒有說無我，是因為外道以『我』修禪，希望『我』能出離，沒有『無我』的觀念。然而這位須跋次第斷除三界（Trailokya）的煩惱，認為非想非非想處（Naivasamjnanasamjnayatana）就是涅槃（Nirvana）。這是先執著於心。佛說，你怎麼樣（下文是第五段，如來再次破斥）。你雖然說調伏了心，但仍然執著于非想非非想處是涅槃。涅槃是沒有思想的，你卻自己妄加揣測，這怎麼能算是調伏心呢？之前斷除三界的思惟煩惱，是去除粗糙的想法，但又執著于有涅槃，這是存留細微的想法。
【English Translation】 English version Isn't it that superior suffering is not caused by superior causes? If we strictly adhere to the theory of cause and effect, inferior causes should yield inferior results. However, there are also instances of karma being transformed, changing according to conditions. Therefore, it is said that inferior causes can lead to medium or superior suffering, and superior causes can lead to inferior results, because karma can be transformed. Furthermore, is it possible for pleasurable karma (good deeds) to result in suffering? This refers to performing good deeds, which is pleasurable karma, but potentially being reborn in hell or experiencing suffering in the human realm, which is pleasurable karma yielding suffering results. Conversely, suffering karma yielding pleasurable results, such as eliminating thieves for a king, is suffering karma that leads to wealth and honor, which is suffering karma yielding pleasurable results. Is it possible for karma that is neither pleasurable nor painful to not bear fruit? This does not refer to karma that has not arisen as being neither pleasurable nor painful. Rather, it refers to using inferior goodness as the cause of equanimity (neither painful nor pleasurable feeling), which is karma that is neither painful nor pleasurable, and because it changes according to conditions, it may ultimately not receive retribution, hence it is said to not bear fruit. The text also states, 'Can karma that has no retribution be transformed into karma with fixed retribution?' This does not refer to being beyond cause and effect and having no retribution. Rather, it refers to karma without fixed retribution, can it be transformed into karma with fixed retribution? Benevolent one, you should know that fixed karma has the third correct meaning in the following text. If, benevolent one, it is because of the power of severing the causes of karma (the following text is the second discussion on the meaning of liberation, which has five aspects, this is the first). 'World Honored One, I have already subdued my mind' (the following text is the second statement of oneself). The Buddha said, 'How are you doing it now?' (the following text is the third questioning). 'World Honored One, I first contemplate' (the following text is the fourth section of scripture). 'I first observe that desires are impermanent, without pleasure, and without purity.' However, what non-Buddhists observe is mostly the six aspects, namely suffering, coarseness, obstruction, cessation, subtlety, and detachment. If Buddhist disciples practice the eight aspects, namely impermanence, suffering, emptiness, non-self, impurity, like a sore, like a wound, like poison, like an arrow. Now, this Subha (須跋) also practices the eight aspects, but only as an example. One should observe that the desire realm (Kama-dhatu) is impermanent, without pleasure, without self, and without purity. And now, the only one not mentioned is non-self, because non-Buddhists cultivate meditation with 'self', hoping that 'self' can be liberated, without the concept of 'non-self'. However, this Subha gradually eliminates the afflictions of the three realms (Trailokya), and considers the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana) to be Nirvana (Nirvana). This is first clinging to the mind. The Buddha said, 'How are you doing it?' (the following text is the fifth section, the Tathagata refutes again). Although you say you have subdued your mind, you still cling to the realm of neither perception nor non-perception as Nirvana. Nirvana is without thought, but you speculate on your own, how can this be considered subduing the mind? Previously, eliminating the afflictions of thought in the three realms was removing coarse thoughts, but clinging to the existence of Nirvana is retaining subtle thoughts.
。其中雲汝師郁頭藍弗後退非想定作飛貍身。所以然者。此外道本欲界身得非想定。為眾鳥所鬧乃發誓愿。愿作飛貍殘害魚鳥。后時退定遂受此身。然其得定以為涅槃。生大邪見后墮無間是受惡身。世尊云何能斷諸有下。第三歸伏。文為三。一請說無想之法。二時眾得益。三須跋悟道。私謂。此悟道文少應如後分。此下請說無想之法又二。先請。次答。答文自二。初略后廣。此初略說實想者。若從境為名應言實相。若從智為名即雲實想。想是智名。相是境名。須跋言云何下。第二更請廣說。于中先請。次佛答。答中文云。隨所滅處名真實想者。此有二義。一者以真實智斷諸煩惱。故云隨所滅處。二以此空遣于俗有。故言隨所滅也。又言。名第一義諦第一義空者。涅槃果上亦有此名。如師子吼初說。今文中則正明真空為第一義。下智觀故得聲聞菩提。中智得緣覺菩提者。古來有解。謂三乘異觀。今此文中明三乘同觀第一義空。但智有下中成三乘別。例如三獸度河得水深淺。三乘同觀中道深智即得無上菩提。淺智但得辟支與聲聞菩提。說是法時十千菩薩下。第二明時眾得益。文云。得一生實相二生法界者。謂十地補處大士以為一生。九地則是二生。若具論者則如法華經損生義說。須跋陀羅下。第三明須跋悟道。應有正付囑
。而文來未盡。開善云。自斯已后幾可哀傷。然皆已蒙作得度因緣。故如來滅后得道不一。今經教滿足。唯宜自勵脫復不遇沒苦。如何居士請僧經云。涅槃後分更有燒身品起塔品囑累品。此文三品不來。
大般涅槃經疏卷第三十三
【現代漢語翻譯】 現代漢語譯本： 而經文到這裡還沒有結束。《開善》中說，從這之後的情況幾乎令人感到悲傷。然而，他們都已經蒙受了獲得解脫的因緣。所以，如來（Tathagata，佛的稱號）滅度之後，得道的情況並不一致。現在這部經的教義已經圓滿，只應該自我勉勵，脫離再次遭遇沉沒之苦。為什麼居士請僧的經文中說，在《涅槃經》的後半部分還有《燒身品》、《起塔品》、《囑累品》呢？這段經文中這三品沒有出現。
《大般涅槃經疏》卷第三十三
【English Translation】 English version: And the text is not yet finished here. The Kai Shan says, 'From this point on, things are almost sorrowful.' However, they have all already received the causes and conditions for attaining liberation. Therefore, after the Parinirvana (final passing away) of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha), the attainment of enlightenment is not uniform. Now that the teachings of this sutra are complete, one should only encourage oneself to escape the suffering of being submerged again. Why does the sutra on a layperson inviting monks say that in the latter part of the Nirvana Sutra there are also the chapters on 'Burning the Body', 'Building Stupas', and 'Entrustment'? These three chapters do not appear in this text.
Commentary on the Mahaparinirvana Sutra, Volume 33