T40n1820_佛遺教經論疏節要
大正藏第 40 冊 No. 1820 佛遺教經論疏節要
No. 1820 [cf. Nos. 389, 1529]
佛遺教經論疏節要
姚秦三藏法師鳩摩羅什譯
晉水 沙門 凈源 節要
云棲 沙門 袾宏 補註
釋此經分二。初總敘經義。二別解經文。初總。敘經義 夫化制互陳戒定齊舉。莫大乎遺教經焉。推徴解釋開誘行業。莫深於馬鳴論矣。然則論主發揮遺教。亦猶龍樹啟明大品歟。彼則融有而即空。此乃扶律以詮定。是故中夜三唱圓戒珠以嚴身。上士七科滋法乳而延命。既而寡尤寡悔。二乘由是而功成。即事即心。三賢於斯而果滿。非夫至聖最後垂範者。則安能至於茲乎。在昔羅什法師既翻于經。而真諦三藏續譯于論。故得有唐太宗降乎敕命。永懷聖教用思弘闡。而詞林載之。昭昭然若懸日月于太清。令萬物之咸睹也。至若昔賢通經。雖具章門而綿歷歲時。罕有傳者。近世孤山尊者仰經述疏。多遵臺教。遂使輿宗思而不學。抑又真悟律師以論注經。雖不忘本而皆存梵語闕譯華言。凈源久慨斯文流芳未備。於是翻經論之格訓。集諸家之奧辭。庶乎後裔皆受賜耳 ［補註］序前應云。釋此經分二。初總序經義。二別釋經文。方與次科相應。舊本無今
【現代漢語翻譯】 現代漢語譯本
大正藏第 40 冊 No. 1820 佛遺教經論疏節要
No. 1820 [cf. Nos. 389, 1529]
佛遺教經論疏節要
姚秦三藏法師鳩摩羅什（Kumarajiva，古印度佛教僧侶，著名譯經師）譯
晉水 沙門 凈源 節要
云棲 沙門 袾宏 補註
解釋此經分為兩部分。首先總述經的要義，其次分別解釋經文。先說總述經義：
要說教化和制度互相闡述，戒和定同時並舉，沒有比《遺教經》更重要的了。推究、考證、解釋、開導修行，沒有比馬鳴（Asvaghosa，古印度佛教哲學家和詩人）的論著更深刻的了。既然如此，論主的發揮《遺教經》，也就像龍樹（Nagarjuna，佛教中觀學派創始人）開啟闡明《大品般若經》一樣吧。後者是融合有而歸於空，前者是扶持戒律來詮釋禪定。因此，中夜三次宣唱圓滿的戒律，像寶珠一樣來莊嚴自身；上等根器的人依據七科（佛教術語，指七種不同的修行階段或分類）滋養佛法，像乳汁一樣來延續生命。這樣就能減少過失和後悔，二乘（聲聞乘和緣覺乘）由此而功德圓滿；當下之事就是當下之心，三賢（菩薩修行過程中的三個階段）因此而果位圓滿。如果不是至聖先師最後的垂範，又怎麼能達到這樣的境界呢？從前鳩摩羅什法師已經翻譯了經文，而真諦（Paramartha，古印度佛教僧侶，著名譯經師）三藏法師又繼續翻譯了論著，所以才有了唐太宗降下敕命，永遠懷念聖人的教誨，用心思索弘揚闡釋，並且由文人記載下來，昭昭然就像把日月懸掛在太空中，讓萬物都能夠看見。至於以前的賢者通解經文，雖然具備章節門類，但經歷漫長歲月，很少有流傳下來的。近世孤山尊者仰仗經文撰寫疏解，大多遵循天臺宗的教義，於是使得研究這個宗派的人只是思考而不去學習。還有真悟律師用論著來註釋經文，雖然沒有忘記根本，但都保留梵語而缺少翻譯成華語。凈源長久以來慨嘆這些文章流傳不廣，不夠完備。因此，翻譯經論的規範，收集各家的精妙辭藻，希望後代都能從中受益。
[補註] 序言之前應該說：解釋此經分為兩部分。首先總序經義，其次分別解釋經文。這樣才與後面的科判相對應。舊版本沒有「今」。
【English Translation】 English version
T40, No. 1820 Abridged Commentary on the Sutra of the Buddha's Last Teachings
No. 1820 [cf. Nos. 389, 1529]
Abridged Commentary on the Sutra of the Buddha's Last Teachings
Translated by Tripiṭaka Master Kumarajiva (ancient Indian Buddhist monk, famous translator of scriptures) of the Yao Qin Dynasty
Abridged by Shramana Jingyuan of Jinshui
Annotations by Shramana Zhuhong of Yunqi
The explanation of this sutra is divided into two parts. First, a general introduction to the meaning of the sutra, and second, a separate explanation of the text. First, the general introduction to the meaning of the sutra:
To say that teaching and regulations are mutually explained, and precepts and samadhi are equally emphasized, nothing is greater than the 'Sutra of the Buddha's Last Teachings'. To investigate, verify, explain, and guide practice, nothing is deeper than the treatises of Asvaghosa (ancient Indian Buddhist philosopher and poet). Since this is the case, the treatise master's exposition of the 'Sutra of the Buddha's Last Teachings' is like Nagarjuna's (founder of the Madhyamaka school of Buddhism) opening and clarifying of the 'Mahaprajnaparamita Sutra'. The latter integrates existence and returns to emptiness, while the former supports the precepts to interpret samadhi. Therefore, chanting the complete precepts three times in the middle of the night is like adorning oneself with a jewel; superior beings nourish the Dharma with the seven branches (Buddhist term, referring to seven different stages or classifications of practice), like milk to prolong life. In this way, one can reduce faults and regrets, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can achieve complete merit; the present event is the present mind, and the three sages (three stages in the bodhisattva path) thereby attain complete fruition. If it were not for the final example set by the supremely holy teacher, how could one reach such a state? In the past, Master Kumarajiva had already translated the sutra, and Tripiṭaka Master Paramartha (ancient Indian Buddhist monk, famous translator of scriptures) continued to translate the treatises, so Emperor Taizong of the Tang Dynasty issued an edict to forever cherish the teachings of the saints, to contemplate and promote them, and to have them recorded by scholars, shining brightly like the sun and moon suspended in the sky, allowing all things to see them. As for the former sages who thoroughly understood the sutras, although they possessed chapter classifications, they spanned many years, and few have been passed down. In recent times, Venerable Gushan relied on the sutras to write commentaries, mostly following the teachings of the Tiantai school, thus causing those who study this school to only think and not learn. Furthermore, Lawyer Zhenwu used treatises to annotate the sutras, although he did not forget the root, he retained the Sanskrit and lacked translation into Chinese. Jingyuan has long lamented that these writings are not widely circulated and are not complete enough. Therefore, he translated the norms of the sutras and treatises, and collected the exquisite phrases of various schools, hoping that future generations will benefit from them.
[Annotation] Before the preface, it should be said: The explanation of this sutra is divided into two parts. First, a general introduction to the meaning of the sutra, and second, a separate explanation of the text. This corresponds to the subsequent classification. The old version does not have 'now'.
為補之。言節要者。此經有論有疏。源師蓋撮略論疏。而成此注也 二別釋經文(三)。初釋名題。二出譯人。三解文義。初釋名題。
佛遺教經 經有通別二名。佛遺教別名也。經即通名耳。梵語具云佛陀。此翻覺者。謂覺了性相之者。然具三義。一自覺。覺知自心本無生滅。二覺他。覺一切法無不是如。三覺滿。二覺理圓稱之為滿。若準起信。亦彰三義。一始覺。即能證智。二本覺。即所證理。三究竟覺。即智與理冥始本不二也。又佛地論第一。說佛有其十義。恐繁不引。遺教者。謂遺留教誡。勖彼群機也。教者效也。使眾生效之耳。經者。梵語修多羅。古譯為契經。正翻為線。此方不貴線稱。故存於經。佛地論云。能貫能攝故名為經。以佛遺教。貫穿所應說義。攝持所化眾生故。
亦名佛垂涅槃略說教誡經 然上正題。人法齊舉以標其號。今茲別名亦爾。但廣略有異。梵音涅槃秦言滅度。義翻圓寂。考諸唯識有其四種。一自性清凈涅槃。二有餘涅槃。三無餘涅槃。四無住涅槃。若乃一往分文摘字申義。亦具二種。謂佛說教誡。道洽德施即有餘也。而垂涅槃。身灰智滅即無餘也 ［補註］垂臨也。垂涅槃猶言臨終也。世人臨終語必切要。故云遺囑。況四生慈父。垂滅之遺教乎。子孫背先人之遺囑。眾
【現代漢語翻譯】 現代漢語譯本： 爲了補充它。[言節要者]，這部經有論和疏。源師大概是撮取論和疏的內容，而成了這部註解。[二別釋經文(三)]，首先解釋經名，其次列出譯者，最後解釋經文的意義。[初釋名題]， [佛遺教經]，經有通名和別名兩種。[佛遺教]是別名，[經]是通名。梵語完整地說是[佛陀(Buddha，覺悟者)]，這裡翻譯為[覺者]，指的是覺悟了自性與現象的人。然而，它具有三重含義：一是[自覺]，覺知自心本無生滅；二是[覺他]，覺悟一切法無不是如；三是[覺滿]，兩種覺悟達到圓滿的程度。如果按照《起信論》的說法，也彰顯了三重含義：一是[始覺]，即能證之智；二是[本覺]，即所證之理；三是[究竟覺]，即智慧與真理冥合，始覺與本覺不二。此外，《佛地論》第一卷，講述了佛的十種含義，因為內容繁多，這裡就不引用了。[遺教]指的是遺留的教誡，勉勵那些具有根器的眾生。[教]是傚法的意思，使眾生傚法它。[經]，梵語是[修多羅(Sutra)]，古譯為[契經]，正確的翻譯是[線]。這裡不重視[線]的稱謂，所以保留了[經]的說法。《佛地論》說，能夠貫穿和攝持，所以稱為[經]。佛的遺教，貫穿了所應說的義理，攝持了所要教化的眾生。 [亦名佛垂涅槃略說教誡經]，然而，上面的正題，人和法並舉來標明名稱。現在這個別名也是如此，只是廣略有所不同。梵語[涅槃(Nirvana)]，秦語翻譯為[滅度]，義譯為[圓寂]。考察《唯識論》，有四種涅槃：一是[自性清凈涅槃]，二是有餘涅槃，三是無餘涅槃，四是無住涅槃。如果按照一種方式來分文摘字申明意義，也具有兩種：佛說教誡，道義融洽，恩德廣施，就是有餘涅槃；而臨近涅槃，身軀火化，智慧泯滅，就是無餘涅槃。[補註]垂，是臨近的意思。垂涅槃，就像是說臨終。世人臨終時說的話必定是切要的，所以說是遺囑。更何況是四生慈父，臨近滅度時的遺教呢？子孫違背先人的遺囑，眾...
【English Translation】 English version: To supplement it. [言節要者 (Yan Jie Yao Zhe, On Essential Points)], this scripture has treatises and commentaries. Master Yuan probably extracted the content of the treatises and commentaries to form this annotation. [二別釋經文(三) (Er Bie Shi Jing Wen (San), Second Separate Explanation of the Scripture Text (3))], first explain the name of the scripture, second list the translator, and finally explain the meaning of the scripture. [初釋名題 (Chu Shi Ming Ti), First Explanation of the Title], [佛遺教經 (Fo Yi Jiao Jing, Sutra of the Buddha's Last Teaching)], a scripture has two types of names: general and specific. [佛遺教 (Fo Yi Jiao, Buddha's Last Teaching)] is the specific name, and [經 (Jing, Sutra)] is the general name. The complete Sanskrit term is [佛陀 (Buddha, Awakened One)], which is translated here as [覺者 (Jue Zhe, Awakened One)], referring to those who have awakened to the nature and phenomena of themselves. However, it has three meanings: first, [自覺 (Zi Jue, Self-Awakening)], knowing that one's own mind originally has no birth or death; second, [覺他 (Jue Ta, Awakening Others)], realizing that all dharmas are none other than Suchness; third, [覺滿 (Jue Man, Complete Awakening)], the two awakenings reach a state of perfection. If according to the [起信論 (Qi Xin Lun, Awakening of Faith in the Mahayana)], it also highlights three meanings: first, [始覺 (Shi Jue, Initial Awakening)], which is the wisdom that can prove; second, [本覺 (Ben Jue, Original Awakening)], which is the principle that is proven; third, [究竟覺 (Jiu Jing Jue, Ultimate Awakening)], which is the union of wisdom and truth, the non-duality of initial and original awakening. In addition, the first volume of the [佛地論 (Fo Di Lun, Yogacarabhumi-sastra)], discusses the ten meanings of the Buddha, but because the content is extensive, it will not be quoted here. [遺教 (Yi Jiao, Last Teaching)] refers to the teachings left behind, encouraging those beings with the capacity. [教 (Jiao, Teaching)] means to emulate, to make sentient beings emulate it. [經 (Jing, Sutra)], in Sanskrit is [修多羅 (Sutra)], anciently translated as [契經 (Qi Jing, Sutra that accords with truth)], the correct translation is [線 (Xian, Thread)]. Here, the term [thread] is not valued, so the term [經 (Jing, Sutra)] is retained. The [佛地論 (Fo Di Lun, Yogacarabhumi-sastra)] says that it can penetrate and hold, so it is called [經 (Jing, Sutra)]. The Buddha's last teaching penetrates the principles that should be spoken and holds the sentient beings to be taught. [亦名佛垂涅槃略說教誡經 (Yi Ming Fo Chui Nie Pan Lue Shuo Jiao Jie Jing, Also Known as the Sutra of the Buddha's Brief Admonitions Before Nirvana)], however, the above main title, people and Dharma are mentioned together to indicate the name. The same is true for this specific name, but the scope is different. The Sanskrit term [涅槃 (Nirvana)] is translated into Chinese as [滅度 (Mie Du, Extinction)], and its meaning is translated as [圓寂 (Yuan Ji, Perfect Tranquility)]. Examining the [唯識論 (Wei Shi Lun, Vijnaptimatrata)], there are four types of Nirvana: first, [自性清凈涅槃 (Zi Xing Qing Jing Nie Pan, Self-Nature Pure Nirvana)], second, [有餘涅槃 (You Yu Nie Pan, Nirvana with Remainder)], third, [無餘涅槃 (Wu Yu Nie Pan, Nirvana without Remainder)], and fourth, [無住涅槃 (Wu Zhu Nie Pan, Non-Abiding Nirvana)]. If we declare the meaning by dividing the sentences and extracting the words in one way, it also has two types: the Buddha speaks of teachings, the Tao is harmonious, and the virtue is widely bestowed, which is Nirvana with remainder; and approaching Nirvana, the body is cremated, and wisdom is extinguished, which is Nirvana without remainder. [補註 (Bu Zhu, Commentary)] 垂 (Chui), means approaching. 垂涅槃 (Chui Nie Pan), is like saying approaching the end of life. The words spoken by people at the end of their lives must be essential, so they are called last words. Moreover, what about the last teachings of the compassionate father of the four kinds of beings, approaching extinction? Descendants violate the last words of their ancestors, the masses...
生背先佛之遺教。均名大逆也。可弗慎諸 二出譯人。
姚秦三藏法師鳩摩羅什譯 姚秦即後秦。姓姚名興。具云鳩摩羅什婆。此云童壽。以童子之年有壽者之智耳。其翻宣經論。宏功茂德。傳文敘。之詳矣。譯者。周禮秋官司寇云。北方掌語之官曰譯 ［補註］釋名題下應有。出譯人科舊無今補 三解文義(七)。初序分至七離種(云云)。無我分。依吾祖馬鳴論文大科有七。初序分。二修習世間功德分。三成就出世間大人功德分。四顯示畢竟甚深功德分。五顯示入證決定分。六分別未入上上證為斷疑分。七離種種自性清凈無我分。然諸經文多明三分。初序分。二正宗。三流通。而序分有證信發起之殊。今經但有發起正宗。而無證信流通。例如般若心經。義歸一揆。抑又今所述注。翻梵從華。發辭申義。則多錄孤山疏文。若夫譯摩訶衍此云大乘。則遵起信論旨。其或辯注懸科。引文托證。則略為改易。至於判教被機。復引祖訓為其正教量耳。
初序分(六)。初法師成就畢竟功德。二開法門成就畢竟功德。三弟子成就畢竟功德。四大總相成就畢竟功德。五因果自相成就畢竟功德。六分別總相成就畢竟功德 初法師成就畢竟功德。
釋迦牟尼佛 釋迦此翻能仁姓也。牢尼此翻寂默。字也。故馬鳴論
【現代漢語翻譯】 現代漢語譯本 背離先前諸佛的遺教，都可稱為大逆不道。能不謹慎嗎？二、譯者。
姚秦三藏法師鳩摩羅什（Kumārajīva）譯。姚秦即後秦，姓姚名興。鳩摩羅什婆（Kumārajīvabhāṣa）完整地說應為鳩摩羅什婆，意為童壽，指童年時便具有長壽者的智慧。他翻譯宣講經論，功德宏大，詳細事蹟記載在傳記中。譯者，周禮秋官司寇說，北方掌管語言的官員稱為譯。［補註］釋名題下應有出譯人科，舊本沒有，現在補上。三、解釋文義（七）。初、序分至七、離種種（云云），無我分。依照吾祖馬鳴菩薩的論文大科分為七：初、序分；二、修習世間功德分；三、成就出世間大人功德分；四、顯示畢竟甚深功德分；五、顯示入證決定分；六、分別未入上上證為斷疑分；七、離種種自性清凈無我分。然而諸經文多闡明三分：初、序分；二、正宗分；三、流通分。而序分有證信發起的差別。此經只有發起正宗，而沒有證信流通，例如《般若心經》。意義歸於一致。而且現在所述的註釋，從梵文翻譯成華文，闡發文辭申明意義，則多記錄孤山疏文。至於翻譯摩訶衍（Mahāyāna），此云大乘，則遵循《起信論》的宗旨。如果辯論註釋、懸設科條、引用文句作為佐證，則略作改動。至於判教適應根機，又引用祖訓作為其正教的衡量標準。
初、序分（六）。初、法師成就畢竟功德；二、開法門成就畢竟功德；三、弟子成就畢竟功德；四、大總相成就畢竟功德；五、因果自相成就畢竟功德；六、分別總相成就畢竟功德。初、法師成就畢竟功德。
釋迦牟尼佛（Śākyamuni Buddha）。釋迦（Śākya）翻譯為能仁，是姓。牟尼（muni）翻譯為寂默，是字。所以馬鳴菩薩的《論》中說
【English Translation】 English version To turn one's back on the bequeathed teachings of the previous Buddhas is all called great rebellion. How can one not be cautious about this? Two, the translator.
Translated by Tripiṭaka Master Kumārajīva (鳩摩羅什) of Yao Qin. Yao Qin is the Later Qin dynasty, with the surname Yao and given name Xing. Kumārajīvabhāṣa (鳩摩羅什婆), in full, should be Kumārajīvabhāṣa, meaning 'child-longevity,' referring to having the wisdom of a long-lived person in childhood. His translation and exposition of scriptures and treatises are of great merit and virtue, and the details are recorded in his biography. Translator, the Zhou Rituals, Autumn Official Sīkòu, says that the officials in the north who manage languages are called translators. [Annotation] Under the title of Explanation of Names, there should be a section on the appearance of the translator, which was missing in the old version and is now added. Three, Explanation of the Meaning of the Text (7). First, the Introductory Section to Seventh, Separating Various (etc.), No-Self Section. According to the great divisions in the treatises of our ancestor, Bodhisattva Aśvaghoṣa (馬鳴), there are seven: First, the Introductory Section; Second, the Section on Cultivating Worldly Merits; Third, the Section on Accomplishing the Merits of a Great Person Beyond the World; Fourth, the Section on Revealing the Ultimately Profound Merits; Fifth, the Section on Revealing the Determination of Entering Realization; Sixth, the Section on Distinguishing Those Who Have Not Entered the Highest Realization to Resolve Doubts; Seventh, the Section on Separating Various Self-Nature Pure No-Self. However, most scriptures mainly elucidate three sections: First, the Introductory Section; Second, the Main Section; Third, the Circulation Section. And the Introductory Section has the differences of certifying faith and initiating. This scripture only has the initiation of the Main Section, and does not have the certification of faith and circulation, such as the Heart Sutra. The meanings converge to one. Moreover, the commentaries now presented, translated from Sanskrit to Chinese, expound the words and clarify the meanings, and mostly record the commentaries of Gushan. As for translating Mahāyāna (摩訶衍), which means Great Vehicle, it follows the principles of the Awakening of Faith. If debating commentaries, establishing categories, and citing passages as evidence, then slight modifications are made. As for judging teachings to suit the capacity of beings, it also cites the ancestral teachings as the measure of its correct teaching.
First, the Introductory Section (6). First, the Dharma Master Accomplishes Ultimate Merits; Second, Opening the Dharma Gate Accomplishes Ultimate Merits; Third, the Disciples Accomplish Ultimate Merits; Fourth, the Great General Characteristics Accomplish Ultimate Merits; Fifth, the Self-Characteristics of Cause and Effect Accomplish Ultimate Merits; Sixth, Distinguishing the General Characteristics Accomplishes Ultimate Merits. First, the Dharma Master Accomplishes Ultimate Merits.
Śākyamuni Buddha (釋迦牟尼佛). Śākya (釋迦) is translated as 'capable sage,' which is the surname. Muni (牟尼) is translated as 'silent,' which is the given name. Therefore, in Bodhisattva Aśvaghoṣa's treatise,
云。能仁以家姓尊貴。即別相也。寂默以自體清凈。即總相也。若總若別唯佛兼之。即十號之一也。然則能仁約事為別。寂默約理為總。佛該總別而理事融通。其唯大覺乎。是則以大覺為大法師矣 ［補註］問諸經結集俱云如是我聞。為斷三疑。此何不爾。答首稱釋迦牟尼佛。佛不自稱則非佛重起。一疑斷。言釋迦則非他方佛來。二疑斷。言釋迦則非阿難成佛。三疑斷。蓋變格而合常者也 二開法門成就畢竟功德。
初轉法輪度阿若憍陳如 佛初成道于鹿野苑。三轉四諦法輪。法即軌持。輪者如帝王輪。從喻得名。若約法說。圓摧障惱名轉法輪。俱舍論亦名梵輪。如來大梵之所轉故。大疏云。流演圓通名之為輪。自我之彼故名為轉。陳如翻火器。姓也。阿若翻無知。名也。然四十二章經。為憍陳如等五人。一陳如。二頞陛。三跋提。四十力迦葉。五摩訶拘利。今但標上首以攝餘四。然此法門成就。則初轉法輪最後說法。后弟子成就則陳如跋陀。而聖智之巧隔句配義矣 三弟子成就畢竟功德。
最後說法度須跋陀羅 本論約白凈法二種釋之。此句則涅槃白凈法。上句初轉法輪則道場白凈法。須跋陀羅此云好賢。或云善賢。外道名也。住鳩尸那城。年一百二十。聞佛涅槃。方往佛所。聞八聖道。心意開明。遂
【現代漢語翻譯】 現代漢語譯本：云：『能仁』（Śākyamuni，釋迦牟尼的稱號，意為能以仁慈之心利益眾生者）以其家族姓氏的尊貴而著稱，這是從差別相（lakṣaṇa，事物的個別特徵）的角度來說的。『寂默』（指佛的涅槃狀態）以其自身本體的清凈為特徵，這是從總相（sāmānya-lakṣaṇa，事物普遍共有的特徵）的角度來說的。無論是總相還是別相，只有佛陀才能兼具，這是佛陀十種稱號（daśa-bala，佛陀的十種力量）之一的體現。因此，『能仁』是從事相（kārya，事物的作用和現象）的角度來區分，而『寂默』是從理體（tattva，事物的本質和真理）的角度來概括。佛陀涵蓋總相和別相，事和理融會貫通，唯有大覺者才能做到。所以，可以稱大覺者為大法師。 ［補註］有人問：為什麼各部佛經結集時都說『如是我聞』（evaṃ mayā śrutam，阿難記錄佛經時的開頭語，意為『我是這樣聽說的』），爲了斷除聽眾的三種疑惑（對佛、法、僧的疑惑），而這裡卻沒有呢？回答說：開頭就稱『釋迦牟尼佛』，佛陀不會自己稱自己為佛，這樣就避免了佛陀重新出現（從而產生疑惑）的第一種疑惑。說『釋迦』就表明不是其他世界的佛陀到來，斷除了第二種疑惑。說『釋迦』就表明不是阿難（Ānanda，佛陀的十大弟子之一）成佛，斷除了第三種疑惑。這是一種改變形式而符合常規的做法。 二、開啟法門，成就究竟功德。 最初轉法輪度化阿若憍陳如（Ājñāta Kauṇḍinya，五比丘之一，最初聽聞佛陀說法的五位比丘之一）：佛陀最初在鹿野苑（Mrigadava，位於今印度北方邦薩爾納特）成道，三轉四諦法輪（catvāri-ārya-satyāni，佛教的基本教義，包括苦、集、滅、道）。『法』就是軌持（dharma，佛法的原則和規範），『輪』就像帝王的輪寶（cakra，象徵著統治和力量），這是從比喻的角度得出的名稱。如果從法義的角度來說，圓滿摧毀障礙和煩惱就叫做『轉法輪』。《俱舍論》（Abhidharmakośa，一部重要的佛教論著）也稱之為『梵輪』，因為這是如來大梵天（Mahābrahmā，印度教的創造神，佛教中護法神之一）所轉動的。大疏（可能是指《大般若經疏》）說：『流佈演化，圓融通達，名為輪。從自我到彼岸，名為轉。』陳如翻譯為『火器』，是他的姓氏。阿若翻譯為『無知』，是他的名字。然而，《四十二章經》（一部早期的漢傳佛教經典）記載為憍陳如等五人：一、陳如，二、頞陛（Aśvajit，五比丘之一），三、跋提（Bhaddiya，五比丘之一），四、十力迦葉（Daśabala Kāśyapa，五比丘之一），五、摩訶拘利（Mahānāma，五比丘之一）。現在只標出上首之人來涵蓋其餘四人。然而，這個法門成就，就是最初轉法輪和最後說法。後來的弟子成就，就是陳如和跋陀。這是聖智的巧妙之處，隔句對應含義。 三、弟子成就，成就究竟功德。 最後說法度化須跋陀羅（Subhadra，佛陀的最後一位弟子）：本論（指《涅槃經》）從白凈法（śukla-dharma，指善良、純潔的法）兩種角度來解釋。這句經文指的是涅槃的白凈法。上一句『最初轉法輪』指的是道場（bodhimaṇḍa，菩提樹下的道場）的白凈法。須跋陀羅翻譯為『好賢』，或者『善賢』，是外道（tīrthika，指非佛教的修行者）的名字。他住在鳩尸那城（Kuśinagara，佛陀涅槃的地方），年齡一百二十歲。聽到佛陀即將涅槃的訊息，才前往佛陀住所。聽聞八聖道（āryāṣṭāṅgamārga，佛教的八正道），心意開明，於是證悟。
【English Translation】 English version: It is said: 'Śākyamuni' (the epithet of Śākyamuni Buddha, meaning 'one who can benefit sentient beings with compassion') is distinguished by the nobility of his family lineage, which is from the perspective of specific characteristics (lakṣaṇa, individual features of things). 'Silence' (referring to the state of Buddha's Nirvana) is characterized by the purity of its own essence, which is from the perspective of general characteristics (sāmānya-lakṣaṇa, common features shared by things). Whether it is general or specific characteristics, only the Buddha can possess both, which is a manifestation of one of the ten titles of the Buddha (daśa-bala, the ten powers of the Buddha). Therefore, 'Śākyamuni' is distinguished from the perspective of phenomena (kārya, the function and phenomena of things), while 'Silence' is summarized from the perspective of principle (tattva, the essence and truth of things). The Buddha encompasses both general and specific characteristics, and the phenomena and principles are integrated and interconnected, which only the Greatly Awakened One can achieve. Therefore, the Greatly Awakened One can be called the Great Dharma Master. [Supplementary Note] Someone asked: Why do all the sutras compiled say 'Thus have I heard' (evaṃ mayā śrutam, the opening words of Ānanda's recording of the sutras, meaning 'This is what I heard'), in order to dispel the three doubts (doubts about the Buddha, Dharma, and Sangha) of the listeners, but this one does not? The answer is: It begins by calling 'Śākyamuni Buddha'. The Buddha would not call himself Buddha, thus avoiding the first doubt of the Buddha reappearing (and causing doubt). Saying 'Śākyamuni' indicates that it is not a Buddha from another world who has come, dispelling the second doubt. Saying 'Śākyamuni' indicates that it is not Ānanda (one of the ten great disciples of the Buddha) who has become a Buddha, dispelling the third doubt. This is a way of changing the form to conform to the norm. Second, opening the Dharma gate, accomplishing ultimate merit. Initially turning the Dharma wheel to liberate Ājñāta Kauṇḍinya (one of the five bhikshus, one of the first five bhikshus to hear the Buddha's teachings): The Buddha initially attained enlightenment in Mrigadava (Deer Park, located in Sarnath, Uttar Pradesh, India), turning the Dharma wheel of the Four Noble Truths (catvāri-ārya-satyāni, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path). 'Dharma' is the principle and norm (dharma, the principles and norms of the Buddha's teachings), and 'wheel' is like the wheel treasure (cakra, symbolizing dominion and power) of the emperor, which is a name derived from metaphor. If speaking from the perspective of the meaning of the Dharma, completely destroying obstacles and afflictions is called 'turning the Dharma wheel'. The Abhidharmakośa (an important Buddhist treatise) also calls it the 'Brahma wheel', because it is turned by the Tathagata Mahābrahmā (the Hindu god of creation, one of the Dharma protectors in Buddhism). The Great Commentary (possibly referring to the commentary on the Mahāprajñāpāramitā Sūtra) says: 'Flowing and evolving, perfectly integrated and unobstructed, is called the wheel. From self to the other shore, is called turning.' Chenru translates to 'fire weapon', which is his surname. Ājñāta translates to 'ignorant', which is his name. However, the Sutra of Forty-Two Chapters (an early Chinese Buddhist scripture) records it as Kauṇḍinya and five others: 1. Chenru, 2. Aśvajit (one of the five bhikshus), 3. Bhaddiya (one of the five bhikshus), 4. Daśabala Kāśyapa (one of the five bhikshus), 5. Mahānāma (one of the five bhikshus). Now only the leader is marked to encompass the remaining four. However, the accomplishment of this Dharma gate is the initial turning of the Dharma wheel and the final teaching. The later disciples who achieved enlightenment were Chenru and Bhadda. This is the subtlety of sacred wisdom, with corresponding meanings in alternating sentences. Third, the disciples achieve, accomplishing ultimate merit. Finally, teaching and liberating Subhadra (the last disciple of the Buddha): This treatise (referring to the Nirvana Sutra) explains it from the two perspectives of pure white Dharma (śukla-dharma, referring to good and pure Dharma). This sentence refers to the pure white Dharma of Nirvana. The previous sentence 'initially turning the Dharma wheel' refers to the pure white Dharma of the bodhimaṇḍa (the bodhimaṇḍa under the Bodhi tree). Subhadra translates to 'good virtuous', or 'virtuous good', which is the name of a Tirthika (referring to non-Buddhist practitioners). He lived in Kuśinagara (the place where the Buddha entered Nirvana), and was one hundred and twenty years old. Hearing the news that the Buddha was about to enter Nirvana, he went to the Buddha's residence. Hearing the Noble Eightfold Path (āryāṣṭāṅgamārga, the Buddhist Eightfold Path), his mind opened up, and he attained enlightenment.
得初果。乃從佛出家。又為廣說四諦。即成羅漢 四大總相成就畢竟功德。
所應度者皆已度訖 謂中間所度其人無量。故科為大總相也 ［補註］中間所度無量則被機不一故。始陳如終跋陀。似專為小乘而實兼乎大乘也 五因果自相成就畢竟功德。
于娑羅雙樹間將入涅槃是時中夜寂然無聲 因詣雙樹然後示滅。故論云因自相也。娑羅此翻堅固。言雙樹者。上枝相合下根相連。一榮一枯相合似連理。榮枯似交讓。其華如芙蕖。果大如瓶。其甘如蜜。準涅槃經。則四方各雙即表四德。以破八倒。若依三卷經文似唯一雙。以破斷常。此亦大小二機所見各別。將入涅槃者。將入是因。涅槃是果。故論云因共果自相也。上明雙樹若表四德即無住涅槃。今文即舍有餘入無餘也。言中夜者。成就二種中道。故論云總自相也。一者正覺中道。二者離正覺中道。故知中夜入滅。表離斷常二邊矣。寂然無聲者。既離正覺中道。故論云果自相也。寂然者。自性離念也。無聲者。自性無說也。即自性清凈涅槃心言罔及。亦是本論自性無說離念涅槃果耳 ［補註］一者離斷常。二者亦不住離斷常。不住離斷常即是離中道。此佛果自相也 六分別總相成就畢竟功德。
為諸弟子略說法要 上首眷屬人位差別。諸者不一也。學
【現代漢語翻譯】 現代漢語譯本 獲得初果（Sotapanna，須陀洹）。於是跟隨佛陀出家，又為他廣泛地宣講四諦（Four Noble Truths），隨即證成阿羅漢（Arhat）。這是四大總相成就的究竟功德。
所應度化的人都已經度化完畢。這裡所說的中間度化的人數量無量，所以歸類為大總相。［補註］中間所度化的人無量，是因為眾生的根器不一。從最初的阿若憍陳如（Ajnatakaundinya）到最後的跋陀羅（Bhadra），表面上是專門為小乘根器的人說法，實際上也兼顧了大乘根器的人。這是五因果自相成就的究竟功德。
在娑羅雙樹（Sal tree）之間將要進入涅槃（Nirvana），這時是半夜，寂靜無聲。因為前往雙樹然後示現滅度，所以《瑜伽師地論》說這是因自相。娑羅，翻譯為堅固。所說的雙樹，是上面的樹枝相互結合，下面的樹根相互連線，一棵繁榮，一棵枯萎，相互結合好像連理枝，繁榮和枯萎好像相互交讓。它的花像芙蕖（蓮花），果實大如瓶子，味道甘甜如蜂蜜。根據《涅槃經》的說法，四方各有雙樹，就表示常樂我凈四德，用來破除八倒（顛倒見）。如果依據三卷的經文，好像只有一雙樹，用來破除斷見和常見。這也是大小二乘根器的人所見到的不同。將入涅槃，將入是因，涅槃是果，所以《瑜伽師地論》說這是因和果的自相。上面說明雙樹如果表示四德，就是無住涅槃。現在的經文就是捨棄有餘涅槃而進入無餘涅槃。所說的半夜，成就兩種中道，所以《瑜伽師地論》說這是總自相。一是正覺中道，二是離正覺中道。所以知道半夜入滅，表示遠離斷常二邊。寂然無聲，既然遠離正覺中道，所以《瑜伽師地論》說這是果自相。寂然，是自性離念。無聲，是自性無說。就是自性清凈涅槃，心識言語都無法到達，也是本論所說的自性無說離唸的涅槃果。［補註］一是遠離斷常，二是也不住于遠離斷常，不住于遠離斷常就是離中道，這是佛的果自相。這是六分別總相成就的究竟功德。
為眾弟子簡略地說重要的佛法。上首弟子和眷屬的人位有差別，諸，表示不一。學習
【English Translation】 English version Attained the first fruit (Sotapanna). Then he renounced his home and followed the Buddha, who extensively explained the Four Noble Truths to him, and he immediately became an Arhat. This is the ultimate merit of the complete accomplishment of the Four Great Elements.
All those who were to be saved have already been saved. It is said that the number of people saved in the middle is immeasurable, so it is classified as the Great General Aspect. [Annotation] The immeasurable number of people saved in the middle indicates that their capacities are not uniform. From Ajnatakaundinya at the beginning to Bhadra at the end, it seems to be specifically for the Hinayana, but in reality, it also encompasses the Mahayana. This is the ultimate merit of the complete accomplishment of the Five Causes and Effects Self-Aspect.
Between the twin Sala trees, he was about to enter Nirvana. At that time, it was midnight, silent and without sound. Because he went to the twin trees and then manifested extinction, the Yogacarabhumi-sastra says that this is the Cause Self-Aspect. 'Sala' is translated as 'firm'. The so-called twin trees are those whose upper branches are joined together and whose lower roots are connected. One is flourishing and the other is withered, joined together like Siamese branches, flourishing and withering like mutual concession. Its flowers are like lotuses, and its fruits are as large as bottles, and their sweetness is like honey. According to the Nirvana Sutra, there are twin trees in each of the four directions, which represent the Four Virtues, used to break the Eight Inversions. If based on the three-fascicle scripture, it seems that there is only one pair, used to break the views of annihilation and permanence. This is also the different views of those with the capacities of the two vehicles, the Great and Small. 'About to enter Nirvana', 'about to enter' is the cause, and 'Nirvana' is the effect, so the Yogacarabhumi-sastra says that this is the Cause and Effect Self-Aspect. The above explanation of the twin trees, if they represent the Four Virtues, is Non-Abiding Nirvana. The current text is abandoning the Nirvana with Remainder and entering the Nirvana without Remainder. The so-called midnight accomplishes two kinds of Middle Way, so the Yogacarabhumi-sastra says that this is the General Self-Aspect. One is the Middle Way of Right Awakening, and the other is the Middle Way of being apart from Right Awakening. Therefore, knowing that entering extinction at midnight represents being apart from the two extremes of annihilation and permanence. 'Silent and without sound', since it is apart from the Middle Way of Right Awakening, the Yogacarabhumi-sastra says that this is the Effect Self-Aspect. 'Silent' is the self-nature being apart from thoughts. 'Without sound' is the self-nature being without speech. That is, the self-nature is pure Nirvana, and words cannot reach it. It is also the Nirvana fruit of the self-nature without speech and apart from thoughts in this treatise. [Annotation] One is being apart from annihilation and permanence, and the other is also not abiding in being apart from annihilation and permanence. Not abiding in being apart from annihilation and permanence is being apart from the Middle Way. This is the Buddha's Effect Self-Aspect. This is the ultimate merit of the complete accomplishment of the Six Distinctions General Aspect.
For the disciples, he briefly spoke the essential Dharma. The leading disciples and the retinue have different positions. 'Various' indicates not being uniform. Learning
居師后故言弟。解從師生故稱子。略說法要者。世出世間法位差別。下文第二分即世間法。從三至七皆出世法。序分竟 ［補註］略說法要者。垂滅無復再會。中夜為時不多。是以略而言之。唯取其要。聞者宜盡心焉 二修習世間功德分(三)。初對治邪業功德。二對治止苦功德。三對治滅煩惱功德。此即三障也。苦是報障。餘二如文。修此對治止離四趣。未出三界故。總明世間功德也。初對治邪業功德(四)。初依根本清凈戒。二方便遠離清凈戒。三結示二戒能生定慧。四別伸五勸修戒利益初依根本清凈戒。
汝等比丘於我滅后當尊重珍敬波羅提木叉如闇遇明貧人得寶當知此則是汝等大師若我住世無異此也 比丘梵語。此含三義。一怖魔。二乞士。三破惡。論云。此修多羅中每說比丘者。示現遠離相故。復示摩訶衍方便道與二乘共故。又於四眾亦同遠離行故。準起信論。摩訶衍此翻大乘。大即體相用三大。乘即諸佛菩薩所乘法故。下經示堪忍道即菩薩所乘。若謂今經約始終小機所見。得析空。寂默屬藏教者。恐失馬鳴深旨矣。於我滅後者。示現遺教義故。尊敬木叉者。即不盡滅法也。以不盡法清凈法身。常為世間作究竟度故。令尊重珍敬。梵語波羅提木叉。此翻別別解脫。亦云處處解脫。謂身口七非。五篇等
【現代漢語翻譯】 現代漢語譯本： 居士之後故稱弟，理解從師而生故稱子。簡略地說法的要點在於，區分世間法和出世間法的位次差別。下文第二部分即是世間法，從第三部分到第七部分都是出世法。序分結束。[補註]簡略地說法的要點在於，（佛陀）即將涅槃，不會再有相會的機會，深夜之時所剩不多，因此簡略而言，只取其要。聽聞者應當盡心領會。二、修習世間功德分（分為三部分）。首先是對治邪業的功德，其次是對治止息痛苦的功德，再次是對治滅除煩惱的功德。這也就是三種障礙。苦是報障，其餘兩種如經文所示。修習這些對治之法，可以止息並脫離四惡趣。因為尚未超出三界，所以總的來說是闡明世間功德。首先是對治邪業的功德（分為四部分）。首先是依靠根本清凈戒，其次是方便遠離不清凈戒，再次是總結說明二戒能生定慧，最後是分別闡述並勸勉修戒的利益。首先是依靠根本清凈戒。 『汝等比丘（bhiksu，指佛教出家眾），於我滅后，當尊重珍敬波羅提木叉（pratimoksa，戒律），如闇遇明，貧人得寶，當知此則是汝等大師，若我住世，無異此也。』比丘，梵語。此含三義：一、怖魔，二、乞士，三、破惡。論云：此修多羅（sutra，經）中每說比丘者，示現遠離相故，復示摩訶衍（Mahayana，大乘）方便道與二乘共故，又於四眾亦同遠離行故。準起信論，摩訶衍此翻大乘，大即體相用三大，乘即諸佛菩薩所乘法故。下經示堪忍道即菩薩所乘。若謂今經約始終小機所見，得析空，寂默屬藏教者，恐失馬鳴深旨矣。於我滅後者，示現遺教義故。尊敬木叉者，即不盡滅法也。以不盡法清凈法身，常為世間作究竟度故。令尊重珍敬。梵語波羅提木叉，此翻別別解脫，亦云處處解脫，謂身口七非，五篇等。
【English Translation】 English version: Because a disciple follows a teacher, he is called a younger brother. Because understanding arises from the teacher, he is called a son. Briefly speaking of the essentials of the Dharma, it is to distinguish the differences in the positions of worldly and supramundane Dharmas. The second section below is about worldly Dharmas, while sections three to seven are all about supramundane Dharmas. The introductory section ends here. [Annotation] Briefly speaking of the essentials of the Dharma means that (the Buddha) is about to enter Nirvana and there will be no more opportunities to meet. The night is late and time is short, so it is spoken of briefly, only taking the essentials. Those who hear it should understand it with all their heart. Two, the section on cultivating worldly merits (divided into three parts). First, the merit of counteracting evil karma; second, the merit of stopping suffering; third, the merit of eliminating afflictions. These are the three obstacles. Suffering is the obstacle of retribution, and the other two are as stated in the text. Cultivating these countermeasures can stop and escape the four evil realms. Because one has not yet transcended the three realms, it generally explains worldly merits. First, the merit of counteracting evil karma (divided into four parts). First, relying on the fundamental pure precepts; second, skillfully avoiding impure precepts; third, concluding that the two precepts can generate Samadhi and wisdom; and finally, separately explaining and encouraging the cultivation of the benefits of precepts. First, relying on the fundamental pure precepts. 『You Bhikshus (bhiksu, Buddhist monks), after my Nirvana, you should respect and cherish the Pratimoksha (pratimoksa, precepts), as if encountering light in the darkness, or a poor person obtaining treasure. You should know that this is your teacher, and it is no different than if I were still alive.』 Bhikshu, a Sanskrit word. It contains three meanings: first, fearing demons; second, a mendicant; third, destroying evil. The commentary says: Whenever Bhikshu is mentioned in this Sutra (sutra, scripture), it indicates the aspect of detachment, and also shows that the expedient path of Mahayana (Mahayana, Great Vehicle) is shared with the two vehicles, and also that the four assemblies practice detachment in the same way. According to the Awakening of Faith in the Mahayana, Mahayana translates to Great Vehicle, 'Great' refers to the three greatnesses of essence, characteristics, and function, and 'Vehicle' refers to the Dharma that all Buddhas and Bodhisattvas ride. The following sutra shows the path of endurance, which is what Bodhisattvas ride. If it is said that this sutra is about the small capacity seen from beginning to end, and that analyzing emptiness and silence belongs to the Tripitaka teachings, then it is feared that the profound meaning of Asvaghosa will be lost. 'After my Nirvana' indicates the meaning of the bequeathed teachings. Respecting the Moksha means the Dharma that is not completely extinguished. Because the pure Dharma body of the inexhaustible Dharma constantly performs ultimate deliverance for the world, it causes respect and cherishing. Pratimoksha in Sanskrit, translates to separate liberation, also called liberation everywhere, referring to the seven non-virtues of body and speech, the five categories, etc.
過。不令有犯故得前名。戒體既全克取聖果。故彰后號。論云。此木叉亦是毗尼相順法故。復是諸行調伏義故。次示解脫得度二種障。闇遇明者。度有煩惱闇障。如盲得眼。貧人得寶者。度空無善根障。如滿足財寶。是汝大師者。示現波羅提木叉是修行大師。住世無異。示住持利益人法相似故。以佛處世常以篇聚訓人。此法既存則如佛在。此則清凈法身不滅也 ［補註］不盡滅法者。佛滅則法滅。以有戒存則法不盡滅。有此不盡滅之戒法。是如來法身常度眾生也 二方便遠離清凈戒(二)。初不同凡夫增過護。二不同外道損智護。論云。護根本凈戒此護初文依根本義。有其二種。一者不同凡夫增過護。二者不同外道損智護。遮戒雖多。今約喜犯曲嘉誡勉。能止此惡則名清凈 初不同凡夫增過護。
持凈戒者不得販賣貿易安置田宅畜養人民奴婢畜生一切種植及諸財寶皆當遠離如避火坑不得斬伐草木墾土掘地 不得兩字貫于下文。販者。一方便求利過。賣者。二現前求利過。貿易者。三交易求利過。論云。若依世價無求利心不犯。貿易謂交博也如以衣易衣以衣易缽等。薩婆多論以四義制之。安置田宅者。四所安業處求多安隱過。善見云。居士施田地別人不得用。若供養僧者得受。若以池施僧。供給浣濯。及一切眾生
聽飲用去。隨意得受。畜養人民者。五眷屬增過。此是外眷屬非同意者。何故不但言人而復說民。以其同在人中。于善法不同畜之生漏故。增一云。長者將施佛不受。若受者漸生重罪。僧祇云。若施園民婦人不應受。若言施供給僧男凈人得受。尼僧反之。奴婢者。六難生卑下心過。日藏分云。於我法中。假令如法。始從一人乃至四人。不聽受田宅園林車馬奴婢等常住物。若滿五人乃得受之。大集亦同。畜生者。七養生求利過。四分律云。比丘畜貓狗乃至眾鳥。並不得畜。南山云。今有施佛法家畜生。而知事有賣者。並不合聖教。一切種植者。八多事增過。僧祇云。為僧營理者別得人不開。自種教他一切不合。及諸財寶者。九積聚增過。若元作自畜之意不合。若擬凈施與他。依律文開。僧祇云。若病人得者令凈人畜。為貿藥故。又云末利夫人施僧布薩錢。佛言聽受。準義付他。善見云。若施器仗僧應打壞。不得賣。施藥器者不得捉得賣。皆當遠離者。文雖在前義則居后。故論主云。此十種增過事。修行菩薩。宜速遠離。不應親近。避大火聚相似法故。不得斬伐墾掘者。十不順威儀及損眾生過。外人妄計草木有命。如來順世息謗。不得斬伐草木以示慈心。即毗尼中壞生種戒。墾土掘地即掘地戒。四分律云。若野火來近寺為
護住處故。比丘得刬草掘土。以斷火故。薩婆多論。不掘地壞生凡有三益。是名大護。有本云。不得參預世事為十一過者。文既在後今所不依 ［補註］草木有命者。外人以有知為命。如來以有生為命也。草木有生而無知。有生者不宜殺。以此順世。非順其有知也 二不同外道損智護(二)。初行法根本。二行處根本謂世間分別見故。此分別見有五句十種。初行法根本。
合和湯藥占相吉兇仰觀星宿推步盈虛歷數算計皆所不應 合和湯藥者。以邪心求利故。若學五明以濟於物。如華嚴中學醫方明。謂善方藥療治眾病。即五地菩薩耳。占相吉兇者。周易云。吉兇與民同患。若依華嚴學工巧明。謂占相工業由前世善惡為因。感此吉兇之報。仰觀星宿者。同不凈活命觀視星宿也。宿音秀。謂五星二十八宿等。推步盈虛者。步亦推也。周易云。天地盈虛與時訊息。歷數算計者。歷數列次也。尚書洪範云。五曰歷數。孔穎達正義謂算日月行道所歷。計氣朔早晚之數。所以為一歲之歷。皆所不應者。總結遮止。論云遮異見也。夫沙門者。志求解脫當制心一處。豈得攻乎異端損減正智。且秦緩不救膏盲。裨灶安知天道。世間方術信虛誑矣。假如法門之慈濟一行之闡揚。則釋子之五明有裨正化。世有內昧道要影附高蹤。惟利是求
【現代漢語翻譯】 現代漢語譯本：爲了保護住所的緣故，比丘可以剷草掘土，爲了斷絕火源的緣故。《薩婆多論》中說，不掘地，不破壞有生命的植物，凡是有三種利益，這叫做大護。有的版本說，不得參與世俗事務，共有十一項過失，但因為文字在後面，所以現在不採用這種說法。[補註]草木有生命，外道認為有知覺就是生命，如來認為有生機就是生命。草木有生機但沒有知覺，有生機的就不應該殺害，這是爲了順應世俗，而不是順應他們認為草木有知覺的觀點。有兩種不同於外道的損減智慧的保護（兩種）。第一種是行法的根本，第二種是行處的根本，指的是世間的分別見。這種分別見有五句十種。首先是行法的根本。
合和湯藥，占卜相術，仰觀星宿，推算盈虛，曆法算計，這些都是不應該做的。合和湯藥，是因為以邪惡的心求取利益的緣故。如果學習五明是爲了救濟事物，就像《華嚴經》中學醫方明，指的是用好的方藥來治療各種疾病，那就是五地菩薩了。占卜相術，周易說：『吉兇與民同患。』如果依照《華嚴經》學習工巧明，指的是占卜相術的行業，是因為前世的善惡作為原因，感得這種吉兇的報應。仰觀星宿，和不凈活命一樣，觀看星宿。宿，讀作秀，指的是五星二十八宿等。推步盈虛，步也是推算的意思。《周易》說：『天地盈虛與時訊息。』曆法算計，曆法是排列次序的。《尚書·洪範》說：『五曰歷數。』孔穎達的解釋是，計算日月執行的道路，所經歷的，計算節氣朔日的早晚的數，用來作為一年的歷法。這些都是不應該做的，總結遮止。論中說，這是爲了遮止不同的見解。沙門，立志求解脫，應當專心一處，怎麼能去研究異端，損減正智呢？況且秦緩不能救治膏肓之疾，裨灶怎麼能知道天道呢？世間的方術，確實是虛妄的。假如佛法的慈悲救濟，一行的闡揚，那麼釋子的五明，對於匡正教化是有幫助的。世上有人內心不明白道義的要領，依附在高尚的軌跡之後，只求利益。
【English Translation】 English version: For the sake of protecting the dwelling place, a Bhiksu (Buddhist monk) may cut grass and dig soil, for the sake of cutting off the source of fire. The Sarvastivada (a Buddhist school) states that not digging the ground and not destroying living plants, there are three benefits, which is called great protection. Some versions say that one should not participate in worldly affairs, with a total of eleven faults, but because the text is later, this statement is not adopted now. [Annotation] Plants and trees have life, outsiders consider having consciousness as life, and the Tathagata (Buddha) considers having vitality as life. Plants and trees have vitality but no consciousness, and those with vitality should not be killed, this is to conform to the world, not to conform to their view that plants and trees have consciousness. There are two kinds of protection that are different from the heretics' diminishing wisdom (two kinds). The first is the root of practicing the Dharma (Buddhist teachings), and the second is the root of the place of practice, referring to worldly discriminating views. These discriminating views have five sentences and ten kinds. First is the root of practicing the Dharma.
Combining and preparing medicinal decoctions, divination and fortune-telling, observing the stars, calculating waxing and waning, calendrical calculations, these are all things that should not be done. Combining and preparing medicinal decoctions is because of seeking profit with an evil mind. If one learns the five sciences to help things, like learning medical science in the Avatamsaka Sutra (Flower Garland Sutra), which refers to using good prescriptions to treat various diseases, then that is the Fifth Ground Bodhisattva. Divination and fortune-telling, the Book of Changes says: 'Good fortune and misfortune are shared with the people.' If one learns craftsmanship according to the Avatamsaka Sutra, it refers to the industry of divination and fortune-telling, because the good and evil of previous lives are the cause, and one feels this retribution of good fortune and misfortune. Observing the stars is the same as impure livelihood, watching the stars. 'Su' (宿), pronounced 'xiu', refers to the five planets and the twenty-eight constellations, etc. Calculating waxing and waning, 'bu' (步) also means calculating. The Book of Changes says: 'Heaven and earth wax and wane with the times.' Calendrical calculations, calendrical is the arrangement of order. The Book of Documents, Hong Fan says: 'Five is calendrical calculation.' Kong Yingda's interpretation is to calculate the path of the sun and moon, what is experienced, to calculate the number of early and late solar terms, which is used as the calendar for one year. These are all things that should not be done, a summary prohibition. The treatise says that this is to prohibit different views. A Shramana (Buddhist monk), aspiring to seek liberation, should concentrate his mind in one place, how can he study heresies and diminish correct wisdom? Moreover, Qin Huan cannot cure the disease that has reached the diaphragm, how can Bi Zao know the way of heaven? Worldly techniques are indeed false. If the compassionate relief of the Buddha's teachings, the elucidation of one practice, then the five sciences of the Buddhist disciple are helpful for correcting education. There are people in the world who do not understand the essentials of the Tao (the Way) in their hearts, and attach themselves to lofty traces, seeking only profit.
不思聖制。往不可諫來者可追。昔人以此行法根本。注為懸科者。無乃失之於近乎。有謂其行法根本即是前文依根本清凈戒者。此又失之於遠矣。且馬鳴謂此修多羅中。建立菩薩所修行法有七分。所修行法既通一經。故準近文科此五句。如謂未然吾從論也 ［補註］藥以濟病。而云不應者。以邪心求利故。邪心有二。一不知天命妄冀延年。二殺生充藥利人害物。皆名邪心。以之求利為罪彌大。未登五地且究一心。無暇為此 二行處根本(三)。初身處木叉。二口處木叉。三意處木叉。初身處木叉。
節身時食清凈自活不得參預世事通致使命 節身者儉絕他求。勤舍放逸。時食者。離非時食。于食知止足也。清凈自活者。不相追求。遠離四邪故。不預世事者。自性止多事故。不通使命者。自性不作輕賤事故。夫出家者。無為無慾孤高自守。若為使命。則降志辱身廢亂正業。易曰。不事王侯高尚其事。況乎形服超世而甘為賤役。良用慨然。律開為父母等馳書往返。一切不犯 二口處木叉。
咒術仙藥結好貴人親厚媟慢皆不應作 咒術仙藥者。依邪法語。有二。一咒術。依邪術惱亂眾生語。二仙藥。依邪藥作世辯不正語。結好貴人者。依邪人語。有二。一與族姓同好。多作鄙媟語。二親近族姓。多作我慢語。貴
【現代漢語翻譯】 現代漢語譯本： 不思考聖人的教誨。已經過去的無法挽回，未來的可以追趕。過去的人把這個作為修行方法的根本。如果把註釋作為懸空的科條，恐怕就失之於淺近了。有人說這個修行方法的根本就是前面所說的依據根本清凈的戒律，這又失之於疏遠了。而且，馬鳴菩薩說，這部修多羅（Sutra，經）中，建立了菩薩所修行的七種方法。所修行的法貫通整部經，所以按照接近的文句來科判這五句。如果認為不是這樣，我聽從論證。［補註］用藥物來治療疾病，卻說不應該，是因為心術不正而求取利益的緣故。心術不正有兩種：一是不知道天命而妄想延長壽命，二是殺害生命來充當藥物，利益別人而損害其他生物。這些都叫做心術不正。用這些來求取利益，罪過就更大了。沒有登上五地菩薩的境界，就應該專心研究一心，沒有時間做這些事。二、行處根本(三)。首先是身處木叉（Moksha，解脫），其次是口處木叉，再次是意處木叉。首先是身處木叉。
節制身體，按時吃飯，清凈地生活，不得參與世俗事務，傳遞使命。節制身體，就是節儉斷絕其他需求，勤奮地捨棄放逸。按時吃飯，就是遠離非時而食，對於食物知道滿足。清凈地生活，就是不互相追求，遠離四種邪惡的活法。不參與世俗事務，是因為自性安止，避免很多事故。不傳遞使命，是因為自性不作輕賤的事情。出家的人，應該無為無慾，孤高地自我守護。如果爲了傳遞使命，就會降低志向，辱沒自身，廢棄擾亂正當的修行事業。《易經》說，不侍奉王侯，高尚自己的行為。更何況形體服飾已經超越世俗，卻甘願做低賤的差役，實在令人感慨。戒律中開許為父母等傳遞書信往返，一切都不違犯。二、口處木叉。
咒術仙藥，結交權貴，親近輕浮的人，都不應該做。咒術仙藥，是依據邪惡的語言文字。有兩種：一是咒術，依據邪惡的法術惱亂眾生的語言；二是仙藥，依據邪惡的藥物，製造世俗的辯論和不正當的言語。結交權貴，是依據邪惡的人的語言。有兩種：一是與同族的人交好，多說鄙俗輕浮的言語；二是親近同族的人，多說我慢的言語。權貴
【English Translation】 English version: Not contemplating the teachings of the sages. The past cannot be retrieved, but the future can be pursued. The ancients took this as the root of the practice method. If the commentary is treated as a suspended clause, it may be too superficial. Some say that the root of this practice method is the previously mentioned reliance on the fundamentally pure precepts, which is too far-fetched. Moreover, Ashvaghosa (馬鳴, name of a Buddhist philosopher) said that this Sutra (修多羅, a discourse or sermon attributed to the Buddha) establishes seven aspects of the practices of Bodhisattvas. Since the practices pervade the entire Sutra, these five sentences should be classified according to the nearby text. If this is not the case, I will follow the arguments. [Supplementary Note] Using medicine to cure illness, yet saying it should not be done, is because of seeking profit with an evil mind. There are two kinds of evil minds: one is ignorantly hoping to prolong life against destiny, and the other is killing living beings to make medicine, benefiting others while harming other creatures. These are all called evil minds. Seeking profit with these makes the sin even greater. Before reaching the Fifth Ground (五地, fifth stage of Bodhisattva path), one should focus on studying the One Mind, and not have time for these things. Second, the root of conduct (three aspects). First, the body dwells in Moksha (木叉, liberation), second, the mouth dwells in Moksha, and third, the mind dwells in Moksha. First, the body dwells in Moksha.
Restraining the body, eating at the proper time, living purely, not participating in worldly affairs, and not delivering messages. Restraining the body means being frugal and cutting off other desires, diligently abandoning indulgence. Eating at the proper time means abstaining from eating at improper times and knowing contentment with food. Living purely means not seeking each other out and staying away from the four evil ways of living. Not participating in worldly affairs is because one's nature is to be at peace and avoid many troubles. Not delivering messages is because one's nature is not to do lowly things. Those who have left home should be non-active, without desires, and guard themselves in solitude. If one were to deliver messages, one would lower one's aspirations, disgrace oneself, and disrupt one's proper practice. The Book of Changes (易經) says, 'Do not serve kings and nobles, but hold one's actions in high regard.' How much more so when one's form and clothing have transcended the world, yet one willingly does menial labor, which is truly regrettable. The Vinaya (律, monastic rules) allows for sending letters back and forth for parents, etc., without any violation. Second, the mouth dwells in Moksha.
Incantations, elixirs, befriending nobles, and being intimate with frivolous people should not be done. Incantations and elixirs rely on evil language. There are two kinds: one is incantations, which rely on evil spells to disturb sentient beings; the other is elixirs, which rely on evil medicines to create worldly debates and improper speech. Befriending nobles relies on the language of evil people. There are two kinds: one is being friendly with people of the same clan, often speaking vulgar and frivolous words; the other is being close to people of the same clan, often speaking arrogant words. Nobles
人謂族姓權豪也。媟狎也。郭璞云。相親狎也 ［補註］仙藥貴人。似濫身處。不專屬口。但經文太散。姑束成三業亦得 三意處木叉。
當自端心正念求度不得包藏瑕疵顯異惑眾於四供養知量知足趨得供事不應畜積 當自端心者。無見他過也。見他過則不能自凈其心。正念求度者。勿得邪思也。起邪思則無由超度下地。包藏瑕疵者。起瞋毒故。有過不甘發露。顯異惑眾者。起癡毒故。現己勝行令他不正解。不應畜積者。起貪毒故。于供不知止足。瑕過也。疵病也。顯異惑眾不出五邪。王制曰。疑眾者殺。毗尼云。得聖者夷。四供養者。謂飲食衣服臥具湯藥。趨得供事者。知節量知止足。不求豐厚。故無畜積。五百問論。昔有比丘。多乞積聚。既不為福又弗行道。命終作肉駱駝山。廣數十里。適值兇年。國人日取食之。隨割隨生。俄而鄰國取之。即大喚。問其故。答曰。吾本道人也。為貪財不施。負此國人物多矣。故以肉償之。我不負卿也。或曰。性重之戒。都無教誨者何耶。答曰。向佛總勸當尊重木叉。則包乎五篇輕重性遮。無所遺也。若惟勖重則將犯輕。今輕尚囑重可知矣。大為之坊民猶逾之。豈得惟約性重乎 ［補註］上三業中。自古高僧有置莊田者。有畜伕力者。有鋤地者。有牧牛者。有聽鈴聲者。有
【現代漢語翻譯】 現代漢語譯本 人說，『族姓』（出身家族的姓氏）代表著權勢和豪門。『媟狎』（親近狎昵）指的是輕慢不莊重。郭璞解釋說，『相親狎』（互相親近狎昵）就是指這個意思。[補註]仙藥和貴人的例子，似乎是濫用了身份地位，不只是口頭上說說而已。但經文過於分散，姑且將它們歸納為身、口、意三業來理解也是可以的。『三意處木叉』（三種意業都應遵守戒律）。
應當端正自己的內心，以正確的念頭尋求解脫，不要包藏缺點和過失，不要顯現奇異之象來迷惑大眾，對於飲食、衣服、臥具、湯藥這四種供養，要知道適量知足，爲了得到供養而奔走，不應該積蓄財物。『當自端心者』（應當端正自己內心的人），就是不要看到別人的過錯。看到別人的過錯就不能凈化自己的內心。『正念求度者』（以正確的念頭尋求解脫的人），就是不要產生邪惡的念頭。產生邪惡的念頭就無法超越地獄。『包藏瑕疵者』（包藏缺點和過失的人），是因為生起了嗔恨的毒素。有了過錯不肯坦白。『顯異惑眾者』（顯現奇異之象來迷惑大眾的人），是因為生起了愚癡的毒素。表現自己殊勝的行為，使他人產生不正當的理解。『不應畜積者』（不應該積蓄財物的人），是因為生起了貪婪的毒素。對於供養不知道適可而止。『瑕』（瑕），指的是缺點。『疵』（疵），指的是毛病。『顯異惑眾』（顯現奇異之象來迷惑大眾）的行為，不出五種邪命。王制上說，『疑眾者殺』（蠱惑大眾的人應該處死）。毗尼中說，『得聖者夷』（自稱證得聖果的人應該誅滅）。『四供養者』（四種供養），指的是飲食、衣服、臥具、湯藥。『趨得供事者』（爲了得到供養而奔走的人），要知道節制，知道適可而止，不追求豐厚，所以不會積蓄財物。《五百問論》中說，過去有位比丘，大量乞討積聚財物，既不修福也不修行，死後變成一座肉駱駝山，廣闊數十里。恰逢兇年，國內的人每天割肉食用，隨割隨長。不久鄰國的人也來割肉，駱駝山就大聲呼叫。問它原因，它回答說：『我本來是位道人，因為貪財不佈施，欠了這個國家的人很多東西，所以用肉來償還。我不欠你們的。』有人問：『關於性戒（根本戒）的教誨，怎麼都沒有呢？』回答說：『之前佛陀總是勸導應當尊重木叉（戒律），就包含了五篇輕重性遮（五篇戒律的輕重和性遮），沒有遺漏。如果只強調重戒，那麼就會觸犯輕戒。現在輕戒尚且囑咐，重戒就可知了。』大堤的旁邊，百姓尚且會逾越，怎麼能只約束性戒呢？[補註]在上文所說的身口意三業中，自古以來的高僧有購置莊田的，有畜養奴僕的，有鋤地的，有放牧牛的，有聽**的。
【English Translation】 English version People say that 'Zuxing' (族姓, family lineage) represents power and wealth. 'Xiexia' (媟狎, intimacy and disrespect) refers to being frivolous and lacking solemnity. Guo Pu explains that 'Xiangqin xia' (相親狎, mutual intimacy and disrespect) is what it means. [Annotation] The examples of immortal medicine and noble people seem to be abusing their status and position, not just talking about it. However, the scriptures are too scattered, so we can tentatively summarize them into the three karmas of body, speech, and mind. 'San yi chu mu cha' (三意處木叉, the three mental karmas should all abide by the precepts).
One should rectify one's own mind and seek liberation with correct thoughts, not concealing shortcomings and faults, not displaying strange phenomena to confuse the masses. Regarding the four offerings of food, clothing, bedding, and medicine, one should know moderation and contentment, strive to obtain offerings, and should not accumulate wealth. 'Dang zi duan xin zhe' (當自端心者, one who should rectify their own mind) means not seeing the faults of others. Seeing the faults of others prevents one from purifying one's own mind. 'Zheng nian qiu du zhe' (正念求度者, one who seeks liberation with correct thoughts) means not generating evil thoughts. Generating evil thoughts makes it impossible to transcend the lower realms. 'Bao cang xia ci zhe' (包藏瑕疵者, one who conceals shortcomings and faults) is because they have generated the poison of anger. They are unwilling to confess their faults. 'Xian yi huo zhong zhe' (顯異惑眾者, one who displays strange phenomena to confuse the masses) is because they have generated the poison of ignorance. They display their own superior conduct, causing others to have improper understanding. 'Bu ying xu ji zhe' (不應畜積者, one who should not accumulate wealth) is because they have generated the poison of greed. They do not know moderation regarding offerings. 'Xia' (瑕) refers to shortcomings. 'Ci' (疵) refers to flaws. 'Xian yi huo zhong' (顯異惑眾, displaying strange phenomena to confuse the masses) does not go beyond the five wrong livelihoods. The Wang Zhi (王制, Royal Regulations) says, 'Yi zhong zhe sha' (疑眾者殺, those who mislead the masses should be executed). The Vinaya says, 'De sheng zhe yi' (得聖者夷, those who claim to have attained sainthood should be exterminated). 'Si gong yang zhe' (四供養者, the four offerings) refers to food, clothing, bedding, and medicine. 'Qu de gong shi zhe' (趨得供事者, one who strives to obtain offerings) should know restraint, know moderation, not pursue abundance, and therefore will not accumulate wealth. The Five Hundred Questions Sutra says that in the past there was a Bhikshu who begged and accumulated a large amount of wealth, neither cultivating merit nor practicing the Dharma. After death, he transformed into a mountain of meat in the shape of a camel, tens of miles wide. It happened to be a year of famine, and the people of the country cut off meat to eat every day, and it grew back as it was cut. Soon, people from neighboring countries also came to cut off meat, and the camel mountain cried out loudly. When asked why, it replied, 'I was originally a Daoist, but because I was greedy and did not give alms, I owed the people of this country a lot, so I am repaying them with my flesh. I do not owe you.' Someone asked, 'Why is there no teaching about the sexual precepts (fundamental precepts)?' The answer is, 'Previously, the Buddha always exhorted that one should respect the Moksha (戒律, precepts), which includes the lightness and heaviness of the five chapters of nature and prohibition (五篇戒律的輕重和性遮), without omission. If only the heavy precepts are emphasized, then the light precepts will be violated. Now that the light precepts are still exhorted, the heavy precepts can be known.' Beside the great embankment, the people will still cross it, how can only the sexual precepts be restrained? [Annotation] Among the three karmas of body, speech, and mind mentioned above, since ancient times, high monks have purchased estates, raised servants, hoed the land, herded cattle, and listened to **.
為七帝門師者。有示現種種神通者。蓋大士所作超出尋常。非律所拘。不可以此議彼。但末世比丘初心菩薩。唯宜遵佛遺教 三結示二戒能生定慧(三)。初結方便遠離戒。二通示二戒為解脫因。三正明二戒能生定慧。初結方便遠離戒。
此則略說持戒之相 略說戒相者。前遠離戒。據佛滅後人喜犯者。略示其相。故不廣說也 二通示二戒為解脫因。
戒是正順解脫之本故名波羅提木叉 戒是正順者。正以揀邪。順不違理。則是逆生死流。順涅槃流也。解脫之本者。有餘無餘二種解脫。以戒為基。故云為之本。波羅提木叉者。牒名證義。以木叉翻解脫故。此顯戒名木叉從果立稱也 ［補註］一師云。持者正順解脫。犯者正順煩惱。亦通終以前說為正 三正明二戒能生定慧。
因依此戒得生諸禪定及滅苦智慧 依戒得生定慧者。四禪八定由戒而生也。戒出三塗。定出六慾。慧出三界。故滅苦果也 ［補註］首楞嚴云。因戒生定因定發慧。正此意也。然彼但說戒能生定慧自從定而生。今則戒能生定戒能生慧。與彼稍別。蓋贊戒之至也 四別伸五勸修戒利益。
是故比丘當持凈戒勿令毀缺若人能持凈戒是則能有善法若無凈戒諸善功德皆不得生是以當知戒為第一安隱功德住處 當持凈戒者。一勸不失
【現代漢語翻譯】 現代漢語譯本 對於作為七帝門師（Seven Emperors' Dharma Masters）的人來說，有示現種種神通的情況。這大概是大菩薩所為，超出了尋常規範，不受戒律的拘束。不可以用這種情況來衡量其他情況。但是末法時代的比丘和初心菩薩，只應該遵從佛陀的遺教。
三結示二戒能生定慧（通過三個方面總結並揭示，兩種戒律能夠產生禪定和智慧）： 一、初結方便遠離戒（首先總結方便遠離戒）；二、通示二戒為解脫因（普遍揭示兩種戒律是解脫的原因）；三、正明二戒能生定慧（正面闡明兩種戒律能夠產生禪定和智慧）。首先總結方便遠離戒：
『此則略說持戒之相』（這裡簡略地說一下持戒的相狀）。略說戒相者（簡略地說戒的相狀）：前面所說的遠離戒，是根據佛陀滅度後人們容易犯的情況，簡略地揭示它的相狀，所以沒有詳細說明。
二、通示二戒為解脫因（普遍揭示兩種戒律是解脫的原因）：
『戒是正順解脫之本故名波羅提木叉（Pratimoksha）』（戒是真正順應解脫的根本，所以叫做波羅提木叉）。戒是正順者（戒是真正順應的意思）：『正』用來區分邪惡，『順』是不違背真理，就是逆生死之流，順涅槃之流。解脫之本者（解脫的根本的意思）：有餘涅槃和無餘涅槃兩種解脫，以戒為基礎，所以說是根本。波羅提木叉者（波羅提木叉的意思）：是按照名稱來證明意義，因為木叉翻譯為解脫。這顯示了戒名為木叉，是從結果來建立名稱的。
［補註］一位法師說：持戒者真正順應解脫，犯戒者真正順應煩惱。也可以將之前所說的作為『正』的解釋。
三、正明二戒能生定慧（正面闡明兩種戒律能夠產生禪定和智慧）：
『因依此戒得生諸禪定及滅苦智慧』（因為依靠這些戒律，能夠產生各種禪定以及滅除痛苦的智慧）。依戒得生定慧者（依靠戒律能夠產生禪定和智慧）：四禪八定由戒而生。戒使人脫離三塗（Three Lower Realms），定使人脫離六慾（Six Desires），慧使人脫離三界（Three Realms），所以能夠滅除痛苦的果報。
［補註］《首楞嚴經》（Surangama Sutra）說：『因戒生定，因定發慧』，正是這個意思。然而，《首楞嚴經》只說戒能夠產生禪定和智慧，是從禪定而產生智慧。現在則說戒能夠產生禪定，戒能夠產生智慧，與《首楞嚴經》稍有不同。大概是讚歎戒律到了極點。
四、別伸五勸修戒利益（分別闡述五種勸勉修持戒律的利益）：
『是故比丘當持凈戒勿令毀缺若人能持凈戒是則能有善法若無凈戒諸善功德皆不得生是以當知戒為第一安隱功德住處』（因此，比丘應當持守清凈的戒律，不要使它毀壞缺失。如果有人能夠持守清凈的戒律，那麼就能擁有善法。如果沒有清凈的戒律，各種善的功德都不能產生。因此應當知道，戒是第一安穩的功德住所）。當持凈戒者（應當持守清凈的戒律）：第一是勸勉不要失去戒律。
【English Translation】 English version For those who are Seven Emperors' Dharma Masters, there are manifestations of various supernatural powers. This is probably done by great Bodhisattvas, exceeding ordinary norms and not bound by precepts. One cannot use this to judge other situations. However, monks and novice Bodhisattvas in the Dharma-Ending Age should only follow the Buddha's last teachings.
Three Summaries Showing that Two Precepts Can Generate Samadhi and Wisdom: 1. First, summarize the precepts of expedient distancing; 2. Generally show that the two precepts are the cause of liberation; 3. Positively clarify that the two precepts can generate Samadhi and wisdom. First, summarize the precepts of expedient distancing:
'This is a brief explanation of the characteristics of upholding precepts.' Briefly explaining the characteristics of precepts: The precepts of distancing mentioned earlier are based on the situations that people are prone to commit after the Buddha's Nirvana, briefly revealing their characteristics, so they are not explained in detail.
- Generally show that the two precepts are the cause of liberation:
'Precepts are the basis of truly conforming to liberation, hence the name Pratimoksha.' 'Precepts are truly conforming' means: 'Truly' is used to distinguish evil, and 'conforming' means not violating the truth, which is going against the stream of birth and death and conforming to the stream of Nirvana. 'The basis of liberation' means: There are two kinds of liberation, with remainder and without remainder, with precepts as the foundation, so it is said to be the basis. 'Pratimoksha' means: It proves the meaning according to the name, because Moksha is translated as liberation. This shows that the name of the precept, Moksha, is established from the result.
[Note] A Dharma master said: Those who uphold precepts truly conform to liberation, and those who violate precepts truly conform to afflictions. It is also possible to interpret what was said before as 'truly'.
- Positively clarify that the two precepts can generate Samadhi and wisdom:
'Because of relying on these precepts, one can generate various Samadhis and the wisdom to extinguish suffering.' 'Relying on precepts to generate Samadhi and wisdom' means: The Four Dhyanas and Eight Samadhis are generated from precepts. Precepts liberate people from the Three Lower Realms, Samadhi liberates people from the Six Desires, and wisdom liberates people from the Three Realms, so it can extinguish the result of suffering.
[Note] The Surangama Sutra says: 'Because of precepts, Samadhi is generated; because of Samadhi, wisdom is developed,' which is exactly this meaning. However, the Surangama Sutra only says that precepts can generate Samadhi and wisdom, and wisdom is generated from Samadhi. Now it says that precepts can generate Samadhi and precepts can generate wisdom, which is slightly different from the Surangama Sutra. It is probably praising precepts to the extreme.
- Separately elaborate on the five benefits of encouraging the practice of precepts:
'Therefore, monks should uphold pure precepts and not let them be destroyed or deficient. If someone can uphold pure precepts, then they can have good Dharma. If there are no pure precepts, all kinds of good merits cannot be generated. Therefore, it should be known that precepts are the first safe and secure abode of merit.' 'Should uphold pure precepts' means: First, encourage not to lose the precepts.
自體。勿令毀損者。二勸不捨方便。能有善法者。三勸遠離諸過身語意業常集功德諸善不生者。四勸知多過患者。於三業中一切時不生功德。安隱住處者。五顯示菩薩所修戒中有如是得失。我當住安隱處。不住不安隱處。此正示現勸修利益勝義也 ［補註］雖名五勸大意通結上文。能有善法者。即戒能生定生慧也。詳言之則六度萬行皆由此生故。安隱之處雖多。戒為第一。無能過者 二對治修習止苦功德(三)。初根欲放逸苦對治。二多食苦對治。三懈怠睡眠苦對治。初根欲放逸苦對治(二)。初根放逸 二欲放逸。初根放逸(三)。初戒護。二念護。三智護。此三生起者。雖住凈戒。若不攝念戒不堅固。攝念治障由智裁擇。初戒護。
汝等比丘已能住戒 亦是躡前起后 ［補註］躡前者。躡其所已能。起後者。起其所未能也 二念護(三)。初牧牛喻。二惡馬喻。三劫賊喻。初牧牛喻(二)。初法。二喻。初法。
當制五根勿令放逸入於五欲 五根者。各能生識故併名根。而不言意者。論云。示現色非色別故 ［補註］非色能宰色故。下文云。此五根者意為其主 二喻。
譬如牧牛之人執杖視之不令縱逸犯人苗稼 牛喻五根。人喻比丘。執杖喻攝念。苗稼喻三昧方便及正受功德。五欲不起正念成
【現代漢語翻譯】 現代漢語譯本： 『自體。勿令毀損者。』（自體：指自身，不要讓它受到毀壞）第一條勸誡是不捨棄方便，對於能夠產生善法的人。第二條勸誡是遠離諸過，身語意業要常常積累功德，對於諸善不生的人。第三條勸誡是認知到諸多過患，在三業（身、語、意）中任何時候都不產生功德。『安隱住處者。』（安穩的住所）第四條勸誡是顯示菩薩所修的戒律中有這樣的得失：『我當住安隱處。不住不安隱處。』（我應當住在安穩的地方，不住在不安穩的地方）這正是示現勸修利益的殊勝意義。[補註]雖然名為五勸，但大意是總結上文。『能有善法者。』（能夠產生善法的人）即戒能生定，定能生慧。詳細來說，則六度萬行都由此而生。安穩之處雖然很多，但戒律是第一位的，沒有能超過它的。 二、對治修習止苦功德(三)。首先是對治根欲放逸的苦，第二是對治多食的苦，第三是對治懈怠睡眠的苦。首先是對治根欲放逸的苦(二)。首先是根放逸，第二是欲放逸。首先是根放逸(三)。首先是戒護，第二是念護，第三是智護。這三者生起的原因是，即使住在清凈的戒律中，如果不攝念，戒律也不堅固。攝念以對治障礙，要由智慧來裁決。首先是戒護。 『汝等比丘已能住戒。』（你們這些比丘已經能夠安住于戒律之中）這也是承前啓後。[補註]承前，是承接他們所已經能夠做到的；啟后，是開啟他們所未能做到的。第二是念護(三)。首先是牧牛的比喻，第二是惡馬的比喻，第三是劫賊的比喻。首先是牧牛的比喻(二)。首先是法，第二是比喻。首先是法。 『當制五根勿令放逸入於五欲。』（應當控制五根，不要讓它們放縱逸入於五欲之中）五根，各自能夠產生識，所以都稱為根。而不說意根的原因是，論中說，這是爲了顯示色與非色的區別。[補註]因為非色能夠主宰色。下文說，這五根以意根為主。 第二是比喻。 『譬如牧牛之人執杖視之不令縱逸犯人苗稼。』（譬如牧牛的人拿著杖看管牛，不讓它放縱逸入，侵害別人的莊稼）牛比喻五根，人比喻比丘，執杖比喻攝念，苗稼比喻三昧方便以及正受功德。五欲不起，正念成就。
【English Translation】 English version: 『Itself. Do not let it be damaged.』 (Itself: referring to oneself, do not let it be damaged) The first exhortation is not to abandon skillful means, for those who can generate good dharmas. The second exhortation is to stay away from all faults, the actions of body, speech, and mind should constantly accumulate merit, for those who do not generate good dharmas. The third exhortation is to recognize many faults, and not to generate merit at any time in the three karmas (body, speech, and mind). 『A safe dwelling place.』 The fourth exhortation is to show that the precepts cultivated by Bodhisattvas have such gains and losses: 『I shall dwell in a safe place. I will not dwell in an unsafe place.』 This is precisely to show the supreme meaning of encouraging cultivation for benefit. [Annotation] Although named five exhortations, the general meaning is to summarize the above. 『Those who can have good dharmas.』 That is, precepts can generate concentration, and concentration can generate wisdom. In detail, the six perfections and myriad practices all arise from this. Although there are many safe places, precepts are the first, and none can surpass them. Two, counteract and cultivate the merit of stopping suffering (3). First, counteract the suffering of root desire and indulgence; second, counteract the suffering of overeating; third, counteract the suffering of laziness and sleepiness. First, counteract the suffering of root desire and indulgence (2). First is root indulgence, second is desire indulgence. First is root indulgence (3). First is precept protection, second is mindfulness protection, third is wisdom protection. The reason for the arising of these three is that even if one dwells in pure precepts, if one does not restrain mindfulness, the precepts are not firm. Restraining mindfulness to counteract obstacles requires wisdom to discern. First is precept protection. 『You monks are already able to abide in the precepts.』 This is also connecting the past and initiating the future. [Annotation] Connecting the past means connecting what they are already able to do; initiating the future means initiating what they are not yet able to do. Second is mindfulness protection (3). First is the analogy of herding cattle, second is the analogy of a bad horse, third is the analogy of robbers. First is the analogy of herding cattle (2). First is the Dharma, second is the analogy. First is the Dharma. 『One should control the five roots and not let them indulge in the five desires.』 The five roots, each capable of generating consciousness, are therefore all called roots. The reason for not mentioning the mind root is that, as the treatise says, this is to show the difference between form and non-form. [Annotation] Because non-form can dominate form. The following text says that these five roots are dominated by the mind root. Second is the analogy. 『It is like a herdsman holding a staff and watching the cattle, not letting them run wild and damage people's crops.』 The cattle are analogous to the five roots, the person is analogous to the Bhikshu, the staff is analogous to restraining mindfulness, and the crops are analogous to the skillful means of Samadhi and the merit of right reception. The five desires do not arise, and right mindfulness is achieved.
就。如不犯苗稼 ［補註］石鞏。南泉。領斯旨矣。又三昧正受。古謂華梵成文。今曰三昧方便及正受功德。則二須有別 二惡馬喻(二)。初法。
若縱五根非唯五欲將無涯畔不可制也 若不攝守五根。非獨起欲妨道。將沈苦海而無涯畔。既失戒念。對治甚難不可制也。故須防萌杜漸。勿令動心 二喻。
亦如惡馬不以轡制將當牽人墜于坑陷 惡馬喻五根。不以轡制喻無正念。墜坑陷喻沉惡道 ［補註］牛馬二喻似同而別。犯苗稼喻敗壞善根為因。墜坑陷喻沉淪惡道為果 三劫賊喻(二)。初喻。二法。初喻。
如被劫賊苦止一世 澄照戒疏云。公自而取曰劫 二法。
五根賊禍殃及累世為害甚重不可不慎 招殃累世苦又過之。勸慎五根誡勿起欲 ［補註］謗賢聖者。六萬世而舌根尚缺。耽音樂者。證羅漢而習氣猶存。殃之及也寧有既乎 三智護。
是故智者制而不隨持之如賊不令縱逸假令縱之皆亦不久見其磨滅 有智之人故名智者。夫有智則能裁斷是非。分別利害。既知戒念是利而非害故。制而不隨。既知根欲是害而非利故。持之如賊。論云。此是重障故不令縱。下示輕障。假令縱之者。謂細相習障。縱有根欲不作意起也。不久見其磨滅者。云何立見。示現依見時說故。譬之無常
【現代漢語翻譯】 現代漢語譯本： 就。如果不去侵犯田里的莊稼，[補註]石鞏（Shigong，人名）。南泉（Nanquan，人名）。領會了這個旨意。還有三昧正受。古時候說華梵成文。現在說三昧方便以及正受功德。那麼這兩個必須有所區別。 二、惡馬的比喻（二）。初、法。 如果放縱五根，不僅僅是五欲將沒有邊際無法控制。[補註]若縱五根，非唯五欲將無涯畔不可制也。 如果不攝守五根，不僅僅會因為生起慾望而妨礙修道，還將沉溺於苦海而沒有邊際。既然失去了戒念，對治起來非常困難無法控制。所以必須防微杜漸，不要讓它動心。 二、比喻。 也像惡馬不加以韁繩控制，將會牽著人墜入坑陷。惡馬比喻五根。不加以韁繩控制比喻沒有正念。墜入坑陷比喻沉淪惡道。[補註]亦如惡馬不以轡制將當牽人墜于坑陷。 [補註]牛和馬這兩個比喻相似而有區別。侵犯田里的莊稼比喻敗壞善根是因。墜入坑陷比喻沉淪惡道是果。 三、劫賊的比喻（二）。初、比喻。二、法。初、比喻。 如果被劫賊搶劫，痛苦只是一世。澄照戒疏說：『公開地自己去拿叫做劫。』 二、法。 五根的賊禍，殃及累世，為害非常嚴重，不可不謹慎。招致災禍累及多世的痛苦又超過了劫賊。勸誡要謹慎五根，告誡不要生起慾望。[補註]五根賊禍殃及累世為害甚重不可不慎。 [補註]誹謗賢聖的人，六萬世舌根尚且殘缺。貪戀音樂的人，證得羅漢果位習氣仍然存在。災禍的降臨難道會有停止的時候嗎？ 三、用智慧守護。 因此有智慧的人控制而不隨從，把持它像防賊一樣不讓它放縱逸樂，即使放縱它，也很快就會看到它的磨滅。有智慧的人才叫做智者。有智慧就能裁斷是非，分別利害。既然知道戒念是有利而不是有害的，所以控制而不隨從。既然知道根欲是有害而不是有利的，所以把持它像防賊一樣。論中說：『這是重大的障礙所以不讓它放縱。』下面顯示輕微的障礙。『即使放縱它』，指的是細微的習氣障礙。即使有根欲也不作意生起。『很快就會看到它的磨滅』，如何建立『見』呢？這是示現依據『見』的時候說的緣故。譬如無常。
【English Translation】 English version: Just as not harming the seedlings in the fields [Note] Shigong (a person's name). Nanquan (a person's name). Understood this meaning. Also, Samadhi Proper Reception. In ancient times, it was said that Chinese and Sanskrit formed a text. Now it is said that Samadhi Expedient Means and the merits of Proper Reception. Then these two must be different. 2. The metaphor of the evil horse (2). First, the Dharma. If the five roots are indulged, not only will the five desires be boundless and uncontrollable. [Note] If the five roots are indulged, not only will the five desires be boundless and uncontrollable. If the five roots are not restrained, not only will the arising of desires hinder the path, but one will sink into the sea of suffering without end. Since the precepts and mindfulness are lost, it is very difficult to counteract and uncontrollable. Therefore, it is necessary to prevent problems before they arise and not let them move the mind. 2. Metaphor. It is also like an evil horse that is not controlled by reins, it will drag people into pits and traps. The evil horse is a metaphor for the five roots. Not controlling with reins is a metaphor for not having right mindfulness. Falling into pits and traps is a metaphor for sinking into evil paths. [Note] It is like an evil horse that is not controlled by reins, it will drag people into pits and traps. [Note] The two metaphors of the ox and the horse are similar but different. Harming the seedlings in the fields is a metaphor for destroying good roots as the cause. Falling into pits and traps is a metaphor for sinking into evil paths as the result. 3. The metaphor of the robber (2). First, the metaphor. Second, the Dharma. First, the metaphor. If one is robbed by a robber, the suffering is only for one lifetime. The Commentary on the Precepts of Cheng Zhao says: 'To take publicly for oneself is called robbery.' 2. The Dharma. The calamity of the five roots extends to many lifetimes, and the harm is very serious, so one must be careful. The suffering of inviting calamity for many lifetimes is even greater than that of a robber. Admonish to be careful of the five roots, and warn not to arise desires. [Note] The calamity of the five roots extends to many lifetimes, and the harm is very serious, so one must be careful. [Note] Those who slander the wise and holy still have defective tongues for sixty thousand lifetimes. Those who are addicted to music still have habits even after attaining the Arhatship. Will the calamities ever cease? 3. Protecting with wisdom. Therefore, the wise control and do not follow, holding them like thieves and not letting them indulge in pleasure. Even if they are indulged, they will soon see their destruction. Those with wisdom are called the wise. Having wisdom enables one to judge right and wrong, and distinguish between benefit and harm. Since one knows that precepts and mindfulness are beneficial and not harmful, one controls and does not follow. Since one knows that root desires are harmful and not beneficial, one holds them like thieves. The treatise says: 'This is a major obstacle, so it is not allowed to be indulged.' The following shows minor obstacles. 'Even if they are indulged' refers to subtle habitual obstacles. Even if there are root desires, one does not intentionally arise them. 'Soon one will see their destruction,' how is 'seeing' established? This is because it is shown based on the time of 'seeing'. It is like impermanence.
必歸磨滅 ［補註］此承上文。五根既如牛如馬如賊。是故智人制此五根而不隨順。假令縱之者。意謂五根決不可縱。就使縱之。亦不過薤露風燈剎那之間。總歸磨滅耳。何足樂乎。此解與前少別。或可備一說云 二欲放逸(四)。初標由心。二勸勤遮。三示障法。四修三昧。初標由心。
此五根者心為其主 五根起欲皆是自心。若本無心五塵寧染。則知心王而為主也 ［補註］心為主有四。迦葉佛云。欲生於汝意。則以六識心為主。又云。意以思想生。則以七識心為主。妄想是阿賴耶見分。則以八識心為主。含藏無性即白凈真如。則總之以圓覺妙心而為主也 二勸勤遮。
是故汝等當好制心 既知五欲悉由心故。故勸防制。瑞應經云。得一心則萬邪滅矣 ［補註］制有二。事制。則謹守根門不令奔境。理制則根境本寂念自不生 三示障法(三)。初心性差別障。二輕動不調障。三失諸功德障。初心性差別障。
心之可畏甚於毒蛇惡獸怨賊大火越逸未足喻也 可畏者。招感生死無解脫期。既皆由心安得不畏。毒蛇喻瞋心對違境。惡獸喻癡心對中庸境。怨賊喻貪心對順境。三毒為害過蝮蛇等故云甚於。大火遍燒以喻等分。等分越逸亦過大火。故未足喻 ［補註］蛇獸賊等總喻可畏。今分配三毒者。蛇
【現代漢語翻譯】 現代漢語譯本 必歸磨滅 [補註] 此承接上文。既然五根就像牛、像馬、像盜賊，所以有智慧的人會控制這五根而不隨順它們。假設放縱它們，意思是說五根決不可以放縱。就算放縱它們，也不過像薤葉上的露水、風中的燈火，只是剎那之間，最終都歸於磨滅罷了。有什麼值得留戀的呢？這個解釋與前面略有不同，或許可以作為一種備選的說法。 二、欲放逸 (四)。初、標明由心而生。二、勸勉勤加遮止。三、揭示障礙之法。四、修習三昧。初、標明由心而生。 這五根，以心為它們的主宰。五根生起慾望，都是因為自己的心。如果本來沒有心，五塵怎麼會染污呢？由此可知心王是主宰。[補註] 心為主有四種說法。迦葉佛說：『慾望生於你的意念，那麼就以六識心為主。』又說：『意念以思想產生，那麼就以七識心為主。』妄想是阿賴耶識的見分，那麼就以八識心為主。含藏無性，即是白凈真如，那麼總的來說，就以圓覺妙心為主宰。 二、勸勉勤加遮止。 因此你們應當好好地控制自己的心。既然知道五欲都由心而生，所以勸勉大家要防止和控制它。《瑞應經》說：『得到一心，那麼所有的邪惡都會滅亡。』[補註] 控制有兩種：事制，就是謹慎地守護根門，不讓它奔向外境；理制，就是根和境本來就是寂靜的，念頭自然不會產生。 三、揭示障礙之法 (三)。初、初心性差別障。二、輕動不調障。三、失諸功德障。初、初心性差別障。 心的可怕，勝過毒蛇、惡獸、怨賊、大火，甚至超越了放逸。可怕的原因是，它招感生死，沒有解脫的期限。既然一切都由心而生，怎麼能不害怕呢？毒蛇比喻嗔心，對應違逆的境界；惡獸比喻癡心，對應中庸的境界；怨賊比喻貪心，對應順境。三毒的危害超過蝮蛇等，所以說勝過。大火普遍焚燒，用來比喻等分。等分越逸也超過大火，所以說無法比喻。[補註] 蛇、獸、賊等總的來說比喻可怕。現在分配給三毒，蛇
【English Translation】 English version 必歸磨滅 (bì guī mó miè) [Annotation] This follows from the previous text. Since the five roots are like cows, horses, and thieves, wise people control these five roots and do not follow them. Supposing one indulges them, it means that the five roots must never be indulged. Even if one indulges them, it is only like dew on scallion leaves or a lamp in the wind, just for a fleeting moment, and ultimately they all return to annihilation. What is there to enjoy? This explanation is slightly different from the previous one, and perhaps it can be considered as an alternative explanation. Second, the indulgence of desires (four parts). First, it indicates that it arises from the mind. Second, it encourages diligent restraint. Third, it reveals the obstructing dharmas. Fourth, it cultivates samadhi. First, it indicates that it arises from the mind. These five roots, the mind is their master. The arising of desires from the five roots is all due to one's own mind. If there were originally no mind, how could the five dusts be defiled? Thus, it is known that the mind-king is the master. [Annotation] There are four ways in which the mind is the master. Kashyapa Buddha said, 'Desire arises from your intention, then the sixth consciousness-mind is the master.' He also said, 'Intention arises from thought, then the seventh consciousness-mind is the master.' Delusion is a part of the seeing aspect of the Alaya consciousness, then the eighth consciousness-mind is the master. Containing non-nature is pure Suchness, then in general, the wonderful mind of perfect enlightenment is the master. Second, it encourages diligent restraint. Therefore, you should all diligently control your minds. Since it is known that the five desires all arise from the mind, therefore, it is encouraged to prevent and control it. The 瑞應經 (Ruì yìng jīng) (Auspicious Response Sutra) says, 'Attaining one-pointedness of mind, then all evils will perish.' [Annotation] There are two types of control: control in terms of phenomena, which is to carefully guard the root-gates and not let them run towards external realms; and control in terms of principle, which is that the roots and realms are originally quiescent, and thoughts naturally do not arise. Third, it reveals the obstructing dharmas (three parts). First, the obstruction of the initial mind's nature being different. Second, the obstruction of being light and moving, and not being in harmony. Third, the obstruction of losing all merits. First, the obstruction of the initial mind's nature being different. The fearfulness of the mind surpasses poisonous snakes, evil beasts, vengeful thieves, and great fires, and even exceeding indulgence. The reason for being fearful is that it invites birth and death, with no prospect of liberation. Since everything arises from the mind, how can one not be afraid? Poisonous snakes are a metaphor for the mind of anger, corresponding to adverse realms; evil beasts are a metaphor for the mind of ignorance, corresponding to neutral realms; vengeful thieves are a metaphor for the mind of greed, corresponding to favorable realms. The harm of the three poisons exceeds vipers and the like, therefore it is said to surpass. Great fires burn everywhere, used as a metaphor for equal division. Equal division exceeding also surpasses great fires, therefore it is said to be incomparable. [Annotation] Snakes, beasts, thieves, etc., are generally metaphors for fearfulness. Now, they are assigned to the three poisons, snakes
主恚怒。獸主愚闇。賊主擄掠。據多分也。火之所至玉石俱焚。無所揀別。故以遍燒喻等分也□輕動不調障。
譬如有人手執蜜器動轉輕躁但觀于蜜不見深坑譬如狂象無鉤猿猴得樹騰躍踔躑難可禁制當急挫之無令放逸 喻心有曀不見未來。百喻經云。昔有貪夫。於野求蜜。既得一樹。舉足前進欲取蜂蜜。不覺草覆深井。因失足而亡。狂象者。喻心起三毒也。涅槃經。以醉象狂逸如貪恚愚癡醉故多造惡業。猿猴者。喻根起五欲也。有說。譬如一猿現於五窗。心猴亦爾。遍彼五根。騰躍釋上狂象。踔躑釋上猿猴。踔猿跳也。當急挫之者。示其抑入無動處故。無令放逸者。令其攝入調伏聚故 ［補註］曀陰而風也。陰喻昏沉。風喻妄想。清明之空為陰風所蔽。喻寂照之心為昏妄所障也。是以俱趣目前之慾。不思身後之虞也 三失諸功德障。
縱此心者喪人善事 由不制伏。則世出世善。悉皆喪滅 四修三昧。
制之一處無事不辦是故比丘當勤精進折伏汝心 制之一處者。無二念三昧。翻斷心性差別障。一處謂心也。制之於心。則四分差別自然休息。無事不辦者。起多功德三昧。翻斷失諸功德障。文小不次。若依論在後。今順經文居中。折伏汝心者。調柔不動三昧。翻斷躁動不調障。既知制心之益。是故精
【現代漢語翻譯】 現代漢語譯本：主人的憤怒像野獸一樣愚昧黑暗，盜賊的主人則會掠奪。這在很大程度上是相似的。火燒起來的時候，玉石都會一同焚燬，沒有任何分別。所以用普遍燃燒來比喻平等無差別。輕浮躁動，不協調，都是一種障礙。
譬如有人手裡拿著蜜罐，動來動去，輕浮躁動，只看到蜜，卻看不到深坑。又譬如發狂的大象沒有鉤子，猿猴得到了樹，騰躍跳動，難以禁止。應當趕緊挫敗它，不要讓它放縱。這比喻內心有陰翳，看不到未來。《百喻經》中說：『從前有個貪婪的人，在野外尋找蜂蜜，找到一棵樹，抬腳前進想要取蜂蜜，沒有察覺到草覆蓋的深井，因此失足而死。』發狂的大象，比喻內心生起貪、嗔、癡三種毒。涅槃經用醉象的狂放來比喻貪、嗔、癡的迷惑，因此多造惡業。猿猴，比喻根生起五欲。有人說，譬如一隻猿猴出現在五個窗戶，心猿也是這樣，遍及五根。騰躍解釋上面的狂象，跳動解釋上面的猿猴。跳動是猿猴跳躍的樣子。『應當趕緊挫敗它』，是說要抑制它進入沒有動搖的地方。『不要讓它放縱』，是讓它攝入調伏的聚集處。[補註]陰翳是陰暗而有風。陰暗比喻昏沉，風比喻妄想。清明的天空被陰風所遮蔽，比喻寂靜光明的內心被昏沉妄想所障礙。因此都趨向眼前的慾望，不考慮身後的憂患。這是失去各種功德的障礙。
放縱這顆心會喪失人的善事。由於不制伏，那麼世間和出世間的善事，都會喪失。這是修習三昧。
將心制於一處，沒有辦不成的事。因此比丘應當勤奮精進，折伏你的心。『制於一處』，是無二念三昧，反過來斷除心性差別的障礙。一處指的是心。將心制伏於心，那麼四種差別自然停止。『沒有辦不成的事』，是生起多種功德的三昧，反過來斷除失去各種功德的障礙。文字稍微有些顛倒。如果按照論典，應該在後面，現在順著經文放在中間。『折伏你的心』，是調柔不動的三昧，反過來斷除躁動不協調的障礙。既然知道制心的益處，所以要精進。
【English Translation】 English version: The anger of a master is like the foolish darkness of a beast, while the master of thieves plunders. This is largely similar. When fire burns, jade and stone are consumed together, without any distinction. Therefore, universal burning is used to illustrate equality and non-discrimination. Frivolity, restlessness, and disharmony are all obstacles.
For example, someone holding a jar of honey, moving around restlessly, only sees the honey but not the deep pit. Or like a mad elephant without a hook, a monkey getting a tree, leaping and jumping, difficult to restrain. One should quickly thwart it, not let it indulge. This is a metaphor for the heart having gloom, not seeing the future. The Sutra of One Hundred Parables says: 'Once there was a greedy person, searching for honey in the wild, found a tree, raised his foot to go forward to get honey, did not notice the deep well covered by grass, and therefore lost his footing and died.' The mad elephant is a metaphor for the mind giving rise to the three poisons of greed, anger, and ignorance. The Nirvana Sutra uses the wildness of a drunken elephant to describe the delusion of greed, anger, and ignorance, therefore creating much evil karma. The monkey is a metaphor for the roots giving rise to the five desires. Some say, like a monkey appearing in five windows, the mind-monkey is also like this, pervading the five roots. Leaping explains the mad elephant above, jumping explains the monkey above. Jumping is the appearance of a monkey jumping. 'One should quickly thwart it,' means to suppress it from entering a place without movement. 'Do not let it indulge,' is to let it be absorbed into the gathering of taming. [Supplementary Note] Gloom is dark and windy. Darkness is a metaphor for dullness, wind is a metaphor for delusion. The clear sky is obscured by dark wind, which is a metaphor for the heart of stillness and illumination being obstructed by dullness and delusion. Therefore, they all tend towards the desires of the present, not considering the worries of the future. This is the obstacle of losing all kinds of merits.
Indulging this mind will lose people's good deeds. Because of not restraining, then worldly and world-transcending good deeds will all be lost. This is cultivating samadhi (三昧, concentration).
Placing the mind in one place, there is nothing that cannot be accomplished. Therefore, bhikkhus (比丘, monks) should diligently strive to subdue your mind. 'Placing in one place' is the samadhi of non-dual thought, which in turn cuts off the obstacle of the difference in mind-nature. One place refers to the mind. Subduing the mind in the mind, then the four kinds of differences naturally cease. 'There is nothing that cannot be accomplished' is the samadhi of arising many merits, which in turn cuts off the obstacle of losing all kinds of merits. The text is slightly inverted. If according to the treatises, it should be at the end, but now it is placed in the middle according to the sutra text. 'Subdue your mind' is the samadhi of gentle immobility, which in turn cuts off the obstacle of restlessness and disharmony. Since we know the benefit of controlling the mind, we should strive diligently.
進折伏不令動轉輕躁也 ［補註］無事不辦所該者廣。當知萬法由心。其心一故。百千三昧辯才神通光明。無不具足 二多食苦對治(三)。初示平等。二戒多求。三勸籌量。初示平等。
汝等比丘受諸飲食當如服藥於好于惡勿生增減趣得支身以除飢渴 藥取療病不分善惡。以飲食為藥。除飢渴之病亦然。不應於好食增心貪著。于惡食減心厭棄。意在除飢渴。不取珍美也 ［補註］支援也。足持其身即已不貪味也。所謂為療形枯聊接氣也 二戒多求(二)。初喻。二合。初喻。
如蜂采華但取其味不損色香 蜂喻諸比丘。華喻受供養。取味喻除飢渴之惱。不損色香喻不壞善心 ［補註］此解是言比丘不壞己之善心 二合。
比丘亦爾受人供養趣自除惱無得多求壞其善心 多求長貪。故壞其善也 ［補註］文云無得多求壞其善心。是壞彼施者之善心也。以求索無厭施者生退倦故。如佛世比丘過聚落而掩門是也。以上下文貫之尤明 三勸籌量。
譬如智者籌量牛力所堪多少不令過分以竭其力 牛能負重。若所負過分則竭其力。比丘受施。多求美食則敗其道 三懈怠睡眠苦對治(二)。初合釋前二睡眠。二離辯后一睡眠。論云。懈怠者。心懶惰故。睡眠者。心悶重故。此二相順共成一苦。然起睡眠
【現代漢語翻譯】 現代漢語譯本：進入折伏狀態，不使其動搖輕浮。[補註]無事不辦，所包含的範圍很廣。應當明白萬法由心而生。其心專一，所以百千三昧（Samadhi，佛教術語，指止息一切雜念，使心專注於一境）、辯才、神通、光明，無不具備。二、多食苦的對治方法（有三點）。首先是顯示平等，其次是戒除多求，最後是勸導衡量。首先顯示平等： 『你們這些比丘，接受各種飲食，應當像服用藥物一樣，對於好的和不好的食物，不要產生增加或減少的想法，只要能夠維持身體，解除飢餓和口渴就可以了。』藥物是爲了治療疾病，不分好壞。把飲食當作藥物，用來解除飢餓和口渴也是一樣。不應該因為食物好就增加貪戀之心，因為食物不好就減少厭惡之心。目的是解除飢餓和口渴，而不是追求珍貴的美味。[補註]支援身體，足夠維持身體就可以了，不貪圖味道。這就是所謂的爲了治療身體的枯竭，姑且接續氣息。 二、戒除多求（分為兩部分）。首先是比喻，然後是合說。首先是比喻： 『就像蜜蜂採花，只取其花蜜，不損害花朵的顏色和香味。』蜜蜂比喻各位比丘，花朵比喻接受供養。取味比喻解除飢餓和口渴的煩惱，不損害顏色和香味比喻不破壞善良的心。[補註]這個解釋是說比丘不破壞自己的善良之心。 二、合說： 『比丘也是這樣，接受別人的供養，只要能夠解除自己的煩惱就可以了，不要過多地索取，破壞了善良的心。』過多地索取會增長貪婪，所以會破壞善良的心。[補註]經文說『不要過多地索取，破壞了善良的心』，是指破壞了施捨者的善良之心。因為索求沒有厭足，施捨者就會產生退卻和厭倦。就像佛陀在世時，比丘經過村落時，村民會關上門一樣。結合上下文來理解就更加明白了。三、勸導衡量： 『譬如聰明的人，會衡量牛的力量，能夠承受多少重量，不會讓它負擔過重，以至於耗盡它的力量。』牛能夠負重，如果負擔過重，就會耗盡它的力量。比丘接受施捨，如果過多地追求美食，就會敗壞他的修行。[三、懈怠睡眠的對治方法（分為兩部分）。首先是合起來解釋前兩種睡眠，然後是分開辨析后一種睡眠。論中說：懈怠，是因為內心懶惰的緣故；睡眠，是因為內心昏沉沉的緣故。這兩種狀態相互順應，共同形成一種苦。然而，產生睡眠
【English Translation】 English version: Entering the state of subduing (Zhefu, a Buddhist term referring to taming the mind), not allowing it to be shaken or frivolous. [Annotation] 'Nothing is impossible' encompasses a wide range. It should be understood that all dharmas (萬法) arise from the mind. Because the mind is one, a hundred thousand Samadhis (三昧, a state of meditative consciousness), eloquence, supernormal powers, and light are all complete. Two, the antidote to the suffering of eating too much (three points). First, showing equality; second, abstaining from excessive seeking; third, advising on deliberation. First, showing equality: 'You Bhikshus (比丘, Buddhist monks), when receiving various foods, should be like taking medicine. Do not increase or decrease your liking or disliking for good or bad food. Just obtain enough to support your body and eliminate hunger and thirst.' Medicine is taken to cure illness, without distinguishing between good and bad. Taking food as medicine to eliminate hunger and thirst is the same. You should not increase your greed for good food, nor decrease your aversion to bad food. The intention is to eliminate hunger and thirst, not to seek precious delicacies. [Annotation] To support the body, just enough to sustain the body is sufficient, without being greedy for taste. This is what is meant by 'to heal the body's exhaustion, just to continue the breath.' Two, abstaining from excessive seeking (divided into two parts). First, a metaphor; then, a combination. First, a metaphor: 'Like a bee collecting nectar from a flower, it only takes its flavor without damaging its color and fragrance.' The bee is a metaphor for the Bhikshus (比丘), and the flower is a metaphor for receiving offerings. Taking the flavor is a metaphor for eliminating the suffering of hunger and thirst, and not damaging the color and fragrance is a metaphor for not destroying the good heart. [Annotation] This explanation means that the Bhikshu (比丘) does not destroy his own good heart. Two, a combination: 'Bhikshus (比丘) are also like this. When receiving offerings from others, just eliminate your own suffering. Do not seek too much, destroying the good heart.' Seeking too much increases greed, thus destroying the good. [Annotation] The text says 'Do not seek too much, destroying the good heart,' which refers to destroying the good heart of the giver. Because the seeking is insatiable, the giver will develop retreat and weariness. It is like when Bhikshus (比丘) passed through villages in the Buddha's time, and the villagers would close their doors. Understanding it in the context of the preceding and following text makes it even clearer. Three, advising on deliberation: 'For example, a wise person will measure the strength of an ox, how much weight it can bear, and will not let it carry too much, so as not to exhaust its strength.' An ox can carry weight. If it carries too much, it will exhaust its strength. If a Bhikshu (比丘) receives offerings and seeks too much delicious food, he will ruin his practice. [Three, the antidote to the suffering of laziness and sleep (divided into two parts). First, combining to explain the first two types of sleep, and then separately analyzing the last type of sleep. The treatise says: Laziness is because the mind is lazy; sleep is because the mind is dull and heavy. These two states are mutually compatible and together form a suffering. However, the arising of sleep
乃有三種。一從食起。二從時節起。三從心起。前二是阿羅漢眠。以彼不從心生故。無所蓋故。初合釋前二睡眠。
汝等比丘晝則勤心修習善法無令失時初夜后夜亦勿有廢中夜誦經以自訊息無以睡眠因緣令一生空過無所得也 晝勤心者。對治從食起睡眠。夜不廢者。對治從時起睡眠。無空過者。總結上二。皆以精進勤策為能治也。智度論云。眠如大闇無所見。日日欺誑奪人明。是故宰予晝寢。仲尼貽朽木之責。那律假寐。能仁興蚌蛤之譏。眠之廢學妨道。其故大矣 ［補註］夜獨舉初中後者。嚮晦入息人情之常。故晝日猶能修習。昏夜謂應睡眠。特為重警之也 二離辯后一睡眠(二)。初觀察對治。二凈戒對治。論云。自余修多羅。示現第三從心起睡眠。有二種對治。一觀察對治。二凈戒對治。或曰。前二睡眠。唯一精進。以為能治。今茲一種能治具二何耶。答夫障有輕重則治有一多。前二睡眠。從食從時則所治障輕。故以精進通而治之。今從心起者。所治障重故。以觀察凈戒。約法引喻。一一別治耳。初觀察對治。
當念無常之火燒諸世間早求自度勿睡眠也諸煩惱賊常伺殺人甚於怨家安可睡眠不自警寤 無常有二。一粗二細。一期生滅為粗。唸唸生滅為細。論云。觀諸生滅壞五陰故。世間亦二。謂三界
【現代漢語翻譯】 現代漢語譯本：有三種睡眠。第一種由食物引起，第二種由時節引起，第三種由心念引起。前兩種睡眠阿羅漢（Arhat，已證得涅槃的聖人）也會有，因為它們不是由心念產生，所以沒有覆蓋（煩惱）。這裡首先合起來解釋前兩種睡眠。
『你們這些比丘（Bhikkhu，佛教僧侶），白天要勤奮地修習善法，不要浪費時間，初夜和后夜也不要荒廢，中夜可以誦經來調養身心，不要因為睡眠的緣故，讓一生空過，一無所得。』白天勤奮，是爲了對治因食物引起的睡眠。夜晚不荒廢，是爲了對治因時節引起的睡眠。不讓一生空過，是總結以上兩種情況。都是以精進勤勉作為對治的方法。《智度論》（Mahaprajnaparamita-sastra）說：『睡眠就像巨大的黑暗，什麼也看不見，日日欺騙，奪走人的光明。』所以宰予白天睡覺，仲尼（Confucius）責備他像朽木一樣。那律（Aniruddha）打瞌睡，能仁（Sakyamuni Buddha）用蚌蛤來譏諷他。睡眠荒廢學業，妨礙修行，原因太大了。[補註]夜晚單獨提出初夜、中夜、后夜，是因為向晚入睡是人之常情，所以白天還能修習，昏暗的夜晚就認為應該睡覺，所以特別加以鄭重警示。
第二部分，區分並對治后一種睡眠（有兩種方法）。首先是觀察對治，然後是凈戒對治。《論》（Abhidharma）中說：『其他的修多羅（Sutra，經）中，揭示了第三種由心念引起的睡眠，有兩種對治方法：一是觀察對治，二是凈戒對治。』或者有人會問：『前兩種睡眠，只用精進就能對治，現在這第三種睡眠，卻要用兩種方法來對治，為什麼呢？』回答是：『障礙有輕重，所以對治的方法有多有少。前兩種睡眠，由食物和時節引起，所以所對治的障礙較輕，因此用精進就能普遍地對治。現在由心念引起的睡眠，所對治的障礙較重，所以用觀察和凈戒，根據不同的情況，分別對治。』首先是觀察對治。
『應當思念無常之火燃燒著世間的一切，及早尋求自我解脫，不要睡眠啊！各種煩惱賊經常伺機殺人，比怨家還要可怕，怎麼可以安然睡眠而不自我警醒呢？』無常有兩種：一是粗無常，二是細無常。一期生命的生滅是粗無常，唸唸之間的生滅是細無常。《論》（Abhidharma）中說：『觀察各種生滅，是因為五陰（Skandha，構成個體的五種要素，即色、受、想、行、識）在壞滅。』世間也有兩種，即三界（Trailokya，欲界、色界、無色界）。
【English Translation】 English version: There are three types of sleep. The first arises from food, the second from the seasons, and the third from the mind. The first two types of sleep also occur in Arhats (Arhat, enlightened saints who have attained Nirvana), because they do not arise from the mind, and therefore there is no covering (afflictions). Here, the first two types of sleep are explained together.
'You Bhikkhus (Bhikkhu, Buddhist monks), during the day, diligently cultivate good Dharma and do not waste time. Do not neglect the early and late watches of the night, and use the middle watch to recite scriptures to nourish yourselves. Do not let your life pass in vain and gain nothing because of sleep.' Diligence during the day is to counteract sleep arising from food. Not neglecting the night is to counteract sleep arising from the seasons. Not letting life pass in vain is a summary of the above two situations. All of these use diligence and effort as the means of counteraction. The Mahaprajnaparamita-sastra (智度論) says: 'Sleep is like great darkness, where nothing can be seen, deceiving people day by day and stealing their light.' Therefore, when Zai Yu slept during the day, Confucius (仲尼) rebuked him as being like rotten wood. When Aniruddha (那律) dozed off, Sakyamuni Buddha (能仁) ridiculed him with the image of a clam. The waste of learning and hindrance to practice caused by sleep are great indeed. [Note] The night is specifically mentioned in terms of the early, middle, and late watches because it is human nature to enter into rest towards evening. Therefore, one can still practice during the day, but it is assumed that one should sleep during the dark night, so a special and solemn warning is given.
The second part distinguishes and counteracts the last type of sleep (with two methods). First is the counteraction through observation, and then the counteraction through pure precepts. The Abhidharma (論) says: 'Other Sutras (Sutra, scriptures) reveal the third type of sleep arising from the mind, which has two methods of counteraction: one is counteraction through observation, and the other is counteraction through pure precepts.' Or someone may ask: 'The first two types of sleep can be counteracted with diligence alone, but now this third type of sleep requires two methods of counteraction. Why is that?' The answer is: 'Obstacles have varying degrees of severity, so the methods of counteraction vary in number. The first two types of sleep arise from food and the seasons, so the obstacles to be counteracted are lighter, and therefore diligence can be used to counteract them universally. Now, sleep arising from the mind has heavier obstacles to be counteracted, so observation and pure precepts are used to counteract them separately according to the specific situation.' First is the counteraction through observation.
'You should contemplate that the fire of impermanence is burning all the worlds, and seek self-liberation early, do not sleep! The thieves of various afflictions are constantly waiting to kill people, even more so than enemies. How can you sleep peacefully without being self-aware?' There are two types of impermanence: gross impermanence and subtle impermanence. The arising and ceasing of a lifetime is gross impermanence, and the arising and ceasing between moments is subtle impermanence. The Abhidharma (論) says: 'Observing the various arisings and ceasings is because the five Skandhas (Skandha, the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) are decaying.' There are also two types of worlds, namely the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness).
是器世間。六道是有情世間。而此依正悉是速朽。如為火燒。又仁王經云。劫火洞然大千俱壞。馬鳴頌無常經云。未曾有一事不被無常吞。早求自度者。示求禪定智慧度所度故。諸煩惱賊者。三毒煩惱殺人法身慧命。論云。觀陰入界等常害故。是中可畏求自正覺故 ［補註］壞五陰者。一期一念皆有五陰 二凈戒對治(二)。初正明對治。二示對治法。初正明對治(二)。初明有對治。二明無對治。初明有對治(二)。初示煩惱可畏。二勸凈戒斷除。初示煩惱可畏。
煩惱毒蛇睡在汝心譬如黑蚖在汝室睡 煩惱毒害己自名蛇。更舉黑蚖喻之可畏。惑在心睡起必害慧。蚖在室睡起必害人 二勸凈戒斷除。
當以持戒之鉤早屏除之睡蛇既出乃可安眠 持戒去惑如鉤出蛇。此言定共戒也。論云。禪定相應心戒故。四分律云。云何為學為調三毒故。蛇出安眠者。上句明斷惑。下句明已辦。總而示之。以戒外防。以定內靜。故能發慧斷惑也。若乃外炫持相內無定慧。我慢自高戒取斯起。更引黑蚖以歸心室。不知其可也。智者思之誡之 ［補註］發慧斷惑。是道共戒。具斯二戒。定慧雙修矣 二明無對治。
不出而眠是無慚人 不能對治煩惱。而懈怠安眠。此則不恥愚迷。名無慚人也 二示對治法(二)。初正
【現代漢語翻譯】 現代漢語譯本 是器世間（指由物質構成的世界）。六道是有情世間（指有情感和意識的生命存在的世間）。而這些所依賴的（依報）和主體（正報）都是迅速朽壞的，就像被火燃燒一樣。《仁王經》中說：『劫火洞燃，大千俱壞。』（指世界末日時的大火燃燒，整個世界都會毀滅）。馬鳴菩薩的《無常經》中說：『未曾有一事不被無常吞。』（沒有一件事能夠逃脫無常的變化）。所以要早日尋求自我解脫，就要修習禪定和智慧，以度化自己和他人。那些煩惱賊，指的是貪、嗔、癡三種毒害，它們會殺死人的法身慧命。《瑜伽師地論》中說：『觀察五陰、十二入、十八界等，它們常常帶來損害。』因此，要對這些感到畏懼，並尋求自我覺悟。[補註]壞五陰者，一期一念皆有五陰（五陰指的是色、受、想、行、識，它們構成了一個生命體，每一期生命，每一個念頭，都包含著五陰）。 二、凈戒對治（二）。初、正明對治。二、示對治法。初、正明對治（二）。初、明有對治。二、明無對治。初、明有對治（二）。初、示煩惱可畏。二、勸凈戒斷除。初、示煩惱可畏。 『煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡。』（煩惱就像毒蛇一樣潛伏在你的心中，又像一條黑色的毒蛇在你房間里睡覺）。煩惱的毒害本身就叫做蛇，這裡更用黑色的毒蛇來比喻它的可怕。迷惑在心中潛伏，一旦醒來必定會傷害智慧。毒蛇在房間里睡覺，一旦醒來必定會傷害人。二、勸凈戒斷除。 『當以持戒之鉤，早屏除之，睡蛇既出，乃可安眠。』（應當用持戒的鉤子，儘早地排除它，毒蛇被趕走之後，才可以安然入睡）。持戒去除迷惑，就像用鉤子趕走毒蛇。這裡說的是定共戒（與禪定相應的戒律）。《瑜伽師地論》中說：『禪定相應心戒故。』（因為禪定能夠使心清凈，從而持守戒律）。《四分律》中說：『云何為學？為調三毒故。』（為什麼要學習戒律？爲了調伏貪、嗔、癡三種毒害）。蛇出安眠者，上句說明斷除迷惑，下句說明已經辦完該辦的事。總而言之，用戒律在外防禦，用禪定在內靜心，所以能夠啓發智慧，斷除迷惑。如果只是在外炫耀持戒的表象，內心卻沒有禪定和智慧，反而我慢自高，執著于戒律，那就等於把黑色的毒蛇引回了心室，不知道這樣做的危害啊！智者應該思考這個問題，並以此為戒。[補註]發慧斷惑，是道共戒（通過修行佛道而獲得的戒律）。具備這兩種戒律，就能定慧雙修了。二、明無對治。 『不出而眠，是無慚人。』（不能對治煩惱，卻懈怠安眠，這是不知羞恥的愚昧之人，可以稱作無慚人）。二、示對治法（二）。初、正
【English Translation】 English version This is the realm of material existence (referring to the world composed of matter). The Six Realms are the realm of sentient beings (referring to the world where beings with emotions and consciousness exist). And these, both the dependent (circumstances) and the principal (the being itself), are all rapidly decaying, like being burned by fire. Moreover, the Renwang Sutra says: 'The fire of the kalpa blazes, and the great chiliocosm is destroyed.' (referring to the great fire at the end of the world, the entire world will be destroyed). Asvaghosa's Verses on Impermanence says: 'There has never been a thing that is not swallowed by impermanence.' (Nothing can escape the changes of impermanence). Therefore, to seek self-liberation early, one must cultivate dhyana (meditation) and wisdom, in order to liberate oneself and others. Those 'thieves of affliction' refer to the three poisons of greed, hatred, and delusion, which kill the dharmakaya (the body of the Dharma) and the wisdom-life. The Yogacarabhumi-sastra says: 'Observing the five skandhas (aggregates), the twelve ayatanas (sense bases), and the eighteen dhatus (elements), they constantly bring harm.' Therefore, one should be fearful of these and seek self-awakening. [Note] 'Destroying the five skandhas' means that in every period of life, in every thought, there are five skandhas (the five skandhas refer to form, feeling, perception, volition, and consciousness, which constitute a living being; every period of life, every thought, contains the five skandhas). Two, the antidote of pure precepts (two). First, directly explaining the antidote. Second, showing the method of the antidote. First, directly explaining the antidote (two). First, explaining that there is an antidote. Second, explaining that there is no antidote. First, explaining that there is an antidote (two). First, showing the fearfulness of affliction. Second, urging the elimination of affliction through pure precepts. First, showing the fearfulness of affliction. 'The poisonous snake of affliction sleeps in your heart, like a black viper sleeping in your room.' (Afflictions are like poisonous snakes lurking in your heart, like a black viper sleeping in your room). The poisonous harm of affliction itself is called a snake, and here it is further compared to a black viper to illustrate its fearfulness. Delusion lurks in the heart, and when it awakens, it will surely harm wisdom. A viper sleeps in the room, and when it awakens, it will surely harm people. Second, urging the elimination of affliction through pure precepts. 'You should use the hook of upholding precepts to eliminate it early; only when the sleeping snake is driven out can you sleep peacefully.' (You should use the hook of upholding precepts to eliminate it as early as possible; only when the poisonous snake is driven out can you sleep peacefully). Upholding precepts to remove delusion is like using a hook to drive away a poisonous snake. This refers to the samadhi-concomitant precepts (precepts that are in accordance with samadhi). The Yogacarabhumi-sastra says: 'Because samadhi can purify the mind, thereby upholding the precepts.' The Dharmaguptaka Vinaya says: 'Why do we learn? To tame the three poisons.' (Why do we learn the precepts? To tame the three poisons of greed, hatred, and delusion). 'The snake is out, and one can sleep peacefully' means that the previous sentence explains eliminating delusion, and the following sentence explains that one has completed what needs to be done. In short, use precepts to defend externally, and use dhyana to quiet the mind internally, so that one can develop wisdom and eliminate delusion. If one only flaunts the appearance of upholding precepts externally, but has no dhyana and wisdom internally, and is arrogant and attached to precepts, then it is like leading the black viper back into the heart-room, not knowing the harm of doing so! The wise should contemplate this issue and take it as a warning. [Note] Developing wisdom and eliminating delusion are the marga-concomitant precepts (precepts obtained through the practice of the path). Possessing these two types of precepts, one can cultivate both dhyana and wisdom. Two, explaining that there is no antidote. 'To sleep without driving it out is a shameless person.' (To be unable to counteract affliction, yet to be lazy and sleep peacefully, this is a shameless and ignorant person, and can be called a shameless person). Two, showing the method of the antidote (two). First, directly
明勝法。二勸修勝法。初正明勝法。
慚恥之服於諸莊嚴最為第一慚如鐵鉤能制人非法 慚恥二字。依經論合釋。涅槃云。慚者內自羞恥。瑜伽云。內生羞恥為慚。當知。既懷慚恥則策勤三業不暇寧居。而能三學是修速階賢聖故此云戒定莊嚴為第一也。而能制御非法。如鉤制象 ［補註］戒定三學。皆以莊嚴法身。唯有慚恥。方能習學。故云第一 二勸修勝法(二)。初正示勸修。二有無得失。初正示勸修(二)。初勸其常修。二遠離致損。初勸其常修。
是故。比丘常當慚恥無得暫替 是勝莊嚴。故勸常修 二遠離致損。
若離慚恥則失諸功德 若離慚恥則不能持戒。戒不凈故定不成。定不成故慧不發。三者俱無。則世間出世間功德。從何生耶。故失功德耳 二有無得失。
有愧之人則有善法若無愧者與諸禽獸無相異也 涅槃云。愧者發露向人。瑜伽云。外生羞恥為愧。涅槃又謂無慚愧者不名為人。即與飛禽走獸。無相異也 ［補註］愧具上羞恥。蓋以一字當二義也 三對治修習滅煩惱功德(三)。初對治瞋恚煩惱。二對治貢高煩惱。三對治諂曲煩惱。初對治瞋恚煩惱(三)。初示堪忍道。二校量最勝。三約能不能。初示堪忍道(二)。初堪忍則三業清凈。二不忍則妨失道德。初堪忍則三
【現代漢語翻譯】 現代漢語譯本 明勝法（闡明殊勝之法）。二勸修勝法（勸勉修習殊勝之法）。初正明勝法（首先正式闡明殊勝之法）。
『慚恥』之服於諸莊嚴最為第一，慚如鐵鉤能制人非法。『慚』和『恥』二字，依據經論合起來解釋。《涅槃經》說：『慚者，內心自我羞恥。』《瑜伽師地論》說：『內心產生羞恥為慚。』應當知道，既然懷有慚恥之心，就會策勵勤奮于身、口、意三業，沒有空閑安逸，從而能夠修習戒、定、慧三學，迅速達到賢聖的境界，因此說戒定慧的莊嚴最為第一。而且能夠制御非法，如同鐵鉤制御大象。[補註]戒、定、慧三學，都是爲了莊嚴法身，只有具備慚恥之心，才能學習修習，所以說是第一。
二勸修勝法（二）。初正示勸修（首先正確地指示勸勉修習）。二有無得失（有無慚愧的得失）。初正示勸修（二）。初勸其常修（首先勸勉常常修習）。二遠離致損（遠離慚愧會導致損害）。初勸其常修。
是故，比丘常當慚恥，無得暫替。這是殊勝的莊嚴，所以勸勉常常修習。二遠離致損。
若離慚恥，則失諸功德。如果遠離慚恥，就會失去各種功德。如果遠離慚恥，就不能持戒。戒律不清凈，禪定就不能成就。禪定不能成就，智慧就不能開發。戒、定、慧三者都沒有，那麼世間和出世間的功德，從哪裡產生呢？所以會失去功德。二有無得失。
有愧之人，則有善法；若無愧者，與諸禽獸無相異也。《涅槃經》說：『愧者，發露向人。』《瑜伽師地論》說：『外在產生羞恥為愧。』《涅槃經》又說，沒有慚愧的人不能稱為人，就和飛禽走獸沒有區別。[補註]『愧』包含了上面的羞恥，大概是用一個字來表達兩種含義。三對治修習滅煩惱功德（三）。初對治瞋恚煩惱（首先對治嗔恚的煩惱）。二對治貢高煩惱（對治貢高我慢的煩惱）。三對治諂曲煩惱（對治諂媚虛偽的煩惱）。初對治瞋恚煩惱（三）。初示堪忍道（首先展示堪忍之道）。二校量最勝（校量哪種最為殊勝）。三約能不能（根據能否做到）。初示堪忍道（二）。初堪忍則三業清凈（首先，能夠忍耐則身口意三業清凈）。二不忍則妨失道德（不能忍耐則妨礙失去道德）。初堪忍則三
【English Translation】 English version Elucidating the Superior Dharma. Second, Encouraging the Cultivation of the Superior Dharma. First, Directly Explaining the Superior Dharma.
『The Garment of Shame and Humility is the Foremost of All Adornments; Shame is Like an Iron Hook, Capable of Restraining People from Unlawful Deeds.』 The two words 『Shame』 and 『Humility』 are explained together according to the scriptures and treatises. The Nirvana Sutra says: 『Shame is an inner self-consciousness of disgrace.』 The Yoga-bhumi says: 『The inner arising of shame is called hri (shame).』 It should be known that since one harbors shame and humility, one will be diligent and assiduous in body, speech, and mind, without leisure for ease, and thus be able to cultivate the Three Learnings (sila, samadhi, prajna), quickly attaining the state of sages. Therefore, it is said that the adornment of precepts and samadhi is the foremost. Moreover, it can control unlawful deeds, just as an iron hook controls an elephant. [Note] The Three Learnings of precepts, samadhi, and prajna all adorn the Dharma body, but only with shame and humility can one learn and cultivate them. Therefore, it is said to be the foremost.
Second, Encouraging the Cultivation of the Superior Dharma (2). First, Directly Showing Encouragement to Cultivate (first, correctly indicate and encourage cultivation). Second, Gains and Losses with or without (the gains and losses of having or not having shame). First, Directly Showing Encouragement to Cultivate (2). First, Encouraging Constant Cultivation (first, encourage constant cultivation). Second, Distance Leads to Harm (distancing oneself from shame leads to harm). First, Encouraging Constant Cultivation.
Therefore, a Bhikshu Should Always Have Shame and Humility, Never Abandoning Them Even for a Moment. This is a superior adornment, so it is encouraged to be cultivated constantly. Second, Distance Leads to Harm.
If One Departs from Shame and Humility, One Loses All Merits. If one departs from shame and humility, one cannot uphold the precepts. If the precepts are not pure, samadhi cannot be achieved. If samadhi cannot be achieved, wisdom cannot be developed. If the three (precepts, samadhi, wisdom) are all absent, from where do worldly and supramundane merits arise? Therefore, one loses merits. Second, Gains and Losses with or without.
A Person with Shame Has Good Dharmas; If One Has No Shame, There is No Difference from Birds and Beasts. The Nirvana Sutra says: 『Apatrapya (humility) is to reveal oneself to others.』 The Yoga-bhumi says: 『The external arising of shame is called apatrapya (humility).』 The Nirvana Sutra also says that a person without shame and humility cannot be called a person, and there is no difference from flying birds and running beasts. [Note] 『Humility』 includes the above 『shame,』 probably using one word to express two meanings. Third, Counteracting and Cultivating to Eradicate Afflictions and Merits (3). First, Counteracting the Affliction of Anger (first, counteract the affliction of anger). Second, Counteracting the Affliction of Pride (counteract the affliction of arrogance and conceit). Third, Counteracting the Affliction of Deceit (counteract the affliction of flattery and hypocrisy). First, Counteracting the Affliction of Anger (3). First, Showing the Path of Forbearance (first, show the path of forbearance). Second, Comparing and Measuring the Most Superior (compare and measure which is the most superior). Third, According to Ability or Inability (according to whether one can do it or not). First, Showing the Path of Forbearance (2). First, Forbearance Purifies the Three Karmas (first, being able to endure purifies the three karmas of body, speech, and mind). Second, Impatience Hinders and Loses Morality (not being able to endure hinders and loses morality). First, Forbearance Purifies the Three
業清凈。
汝等比丘若有人來節節支解當自攝心無令瞋恨亦當護口勿出惡言 論云。修行菩薩。住堪忍地中。能忍種種諸苦惱故。支解無瞋。身意凈也。勿出惡言。口業凈也。然此一唱經。若例金剛論。則十八住中第十三忍苦住。當信行地也。起信亦云。如二乘觀智初發意菩薩等。彼疏釋云。三賢菩薩與二乘同故。本論云。復示摩訶衍方便道。與二乘共故。則知此經化身所說。攝地前菩薩。梵網報身所演。攝地上聖人。故華嚴疏云。梵網即舍那坐千葉華。攝離垢地戒波羅蜜耳。昔人以遺教。是藏通菩薩同稟者。頗葉馬鳴奧義。若謂梵網是別圓菩薩自稟者。似違清涼深文矣 ［補註］無瞋似專屬意。而云身意凈者。任其支解而手足不為捍禦。即是身凈 二不忍則妨失道德。
若縱恚心則自妨道失功德利 若縱瞋者。則自妨己道。失化利他 二校量最勝。
忍之為德持戒苦行所不能及 謂第二地持戒苦行。校量第三地忍辱之德。所不能及 ［補註］云何戒行不及能忍。良由戒高者輕世。苦己者瞋他。忍則冤親等觀。苦樂無寄。故施戒生天。忍辱入道。何可及也 三約能不能勸誡(二)。初舉能忍興勸。二約不能伸誡。初舉能忍興勸。
能行忍者乃可名為有力大人 犯而不校世稱君子。是故行三種
【現代漢語翻譯】 業清凈 (yè qīng jìng)：指行為上的清凈。
『汝等比丘若有人來節節支解當自攝心無令瞋恨亦當護口勿出惡言』：你們這些比丘，如果有人來將你肢解，應當自我約束內心，不要生起嗔恨，也要守護自己的口，不要說出惡語。 論云。修行菩薩。住堪忍地中。能忍種種諸苦惱故。支解無瞋。身意凈也。勿出惡言。口業凈也。：論中說，修行的菩薩，安住于堪忍之地，能夠忍受種種痛苦煩惱，因此即使被肢解也不會生嗔恨，這是身和意的清凈。不說惡語，這是口業的清凈。 然此一唱經。若例金剛論。則十八住中第十三忍苦住。當信行地也。：然而這一段經文，如果比照《金剛經論》，那麼十八住中的第十三忍苦住，應當是信行地。 起信亦云。如二乘觀智初發意菩薩等。彼疏釋云。三賢菩薩與二乘同故。本論云。復示摩訶衍方便道。與二乘共故。：《起信論》也說，如二乘的觀智和初發意的菩薩等。它的疏釋說，三賢位的菩薩與二乘相同。本論說，又顯示大乘的方便道，與二乘共通。 則知此經化身所說。攝地前菩薩。梵網報身所演。攝地上聖人。故華嚴疏云。梵網即舍那坐千葉華。攝離垢地戒波羅蜜耳。：由此可知，這部經是化身所說，攝受地上菩薩。而《梵網經》是報身所演說，攝受地上聖人。所以《華嚴經疏》說，《梵網經》就是盧舍那佛坐在千葉蓮花上，攝受離垢地的戒波羅蜜。 昔人以遺教。是藏通菩薩同稟者。頗葉馬鳴奧義。若謂梵網是別圓菩薩自稟者。似違清涼深文矣：過去的人認為《遺教經》是藏通二教菩薩共同稟受的，這很符合馬鳴菩薩的奧義。如果說《梵網經》是別教和圓教菩薩自己稟受的，似乎違背了清涼澄觀大師的深刻文義。 ［補註］無瞋似專屬意。而云身意凈者。任其支解而手足不為捍禦。即是身凈：補充說明：沒有嗔恨似乎只屬於意，而說身意清凈，是因為任憑他人肢解，手腳也不進行抵抗，這就是身清凈。 二不忍則妨失道德。
『若縱恚心則自妨道失功德利』：如果放縱嗔恚之心，就會妨礙自己的道業，失去功德利益。 若縱瞋者。則自妨己道。失化利他：如果放縱嗔恨，就會妨礙自己的道業，失去教化利益他人的機會。 二校量最勝。
『忍之為德持戒苦行所不能及』：忍辱的功德，是持戒和苦行所不能達到的。 謂第二地持戒苦行。校量第三地忍辱之德。所不能及：這是說第二地的持戒苦行，與第三地的忍辱功德相比，是不能達到的。 ［補註］云何戒行不及能忍。良由戒高者輕世。苦己者瞋他。忍則冤親等觀。苦樂無寄。故施戒生天。忍辱入道。何可及也：補充說明：為什麼持戒苦行不如忍辱呢？因為持戒高尚的人容易輕視世俗，苦行的人容易嗔恨他人。而忍辱則能平等看待冤家和親人，對於苦樂沒有執著。所以佈施和持戒能生天，忍辱能入道，怎麼能相比呢？ 三約能不能勸誡(二)。初舉能忍興勸。二約不能伸誡。初舉能忍興勸。
『能行忍者乃可名為有力大人』：能夠實行忍辱的人，才可以稱為有力量的大丈夫。 犯而不校世稱君子。是故行三種：受到侵犯而不計較的人，世人稱之為君子。所以實行三種忍辱。
【English Translation】 Karma is purified.
'You monks, if someone comes and dismembers you joint by joint, you should restrain your minds and not allow anger to arise, and you should also guard your mouths and not utter evil words': You monks, if someone comes and dismembers you, you should restrain your minds and not allow anger to arise, and you should also guard your mouths and not utter evil words. The treatise says: 'A Bodhisattva who cultivates dwells in the land of endurance, and is able to endure all kinds of suffering and affliction. Therefore, even if dismembered, there is no anger, and the body and mind are pure. Not uttering evil words means that the karma of the mouth is pure.' However, if this passage of scripture is compared to the Diamond Sutra Treatise, then the thirteenth dwelling of enduring suffering among the eighteen dwellings corresponds to the stage of faith and practice. The Awakening of Faith also says: 'Such as those of the Two Vehicles (two kinds of Buddhist practitioners) who contemplate wisdom, and Bodhisattvas who have initially aroused their minds, etc.' Its commentary explains: 'The Bodhisattvas of the Three Worthies are the same as the Two Vehicles.' The original treatise says: 'It also shows the expedient path of the Mahayana, which is shared with the Two Vehicles.' Thus, it is known that this scripture is spoken by a manifested body, encompassing Bodhisattvas before the ground. The Brahma Net Sutra, spoken by a reward body, encompasses sages on the ground. Therefore, the Hua Yan Sutra commentary says: 'The Brahma Net Sutra is like Vairochana Buddha sitting on a thousand-petaled lotus, encompassing the precept Paramita of the stainless ground.' In the past, people considered the Sutra of Forty-Two Chapters to be jointly received by Bodhisattvas of the Tripitaka and Common teachings, which is quite in line with the profound meaning of Ashvaghosa. If it is said that the Brahma Net Sutra is self-received by Bodhisattvas of the Distinct and Perfect teachings, it seems to contradict the profound words of Qingliang (澄觀大師). [Supplementary Note] 'No anger' seems to belong exclusively to the mind. But saying 'body and mind are pure' means that even if one is dismembered, the hands and feet do not resist, which is body purity. Second, not enduring hinders the loss of morality.
'If you indulge in anger, you will hinder your own path and lose the benefits of merit': If you indulge in anger, you will hinder your own path and lose the benefits of merit. If one indulges in anger, one will hinder one's own path and lose the opportunity to transform and benefit others. Second, comparing the most excellent.
'The virtue of patience cannot be matched by upholding precepts and practicing asceticism': The virtue of patience cannot be matched by upholding precepts and practicing asceticism. This means that the upholding of precepts and practicing asceticism of the second ground cannot be compared to the virtue of patience of the third ground. [Supplementary Note] How can precepts and practices not match endurance? Because those who hold precepts highly look down on the world. Those who inflict suffering on themselves are angry with others. Endurance, then, views enemies and relatives equally, and there is no attachment to suffering and joy. Therefore, giving and upholding precepts lead to rebirth in heaven, while endurance leads to entering the path. How can they be compared? Third, exhortations and admonitions based on ability and inability (2). First, encouraging those who can endure. Second, admonishing those who cannot. First, encouraging those who can endure.
'One who can practice endurance can be called a powerful great man': One who can practice endurance can be called a powerful great man. Those who are offended but do not take it to heart are called gentlemen by the world. Therefore, practice the three kinds of endurance.
忍。悉名大人 ［補註］三忍有二。一苦行忍。二生忍。三第一義忍。今且據二忍也。又一耐怨害忍。二安受忍。三觀察忍。今且據初忍也。有力大人者。凡夫以勝人為力。菩薩以讓人為力。血氣之力為小人。道德之力為大人也 二約不能伸誡(三)。初明不忍成愚。二示瞋恚過患。三對白衣校量。初明不忍成愚。
若其不能歡喜忍受惡罵之毒如飲甘露者不名入道智慧人也 甘露是諸天長生之藥。忍力既成則益法身。延慧命故。以忍受惡罵喻飲甘露。不由彼辱寧顯我忍。豬揩金山。喻意可識。茍不如是。則無證道智慧。名凡夫愚人 ［補註］豬揩金山。金則愈光。石磨劍形。劍則愈利。永嘉謂不因謗訕起冤親。何表無生慈忍力是也 二示瞋恚過患(二)。初徴釋過患。二誡令防護。初徴釋過患。
所以者何瞋恚之害則破諸善法壞好名聞今世後世人不喜見 破善者。華嚴云。一念瞋心起百萬障門開。論云。善法者。自利智慧相故。名聞者。利他善法名稱功德故。人不喜見。注曰。自他世。無可樂果報故 二誡令防護。
當知瞋心甚於猛火常當防護無令得入劫功德賊無過瞋恚 論云。護自善法如防火。護利他功德如防賊 三對白衣校量(二)。初白衣無對治法故容起。二出家有對治法故不應起。初白衣
【現代漢語翻譯】 現代漢語譯本： 忍。被稱為大人。[補註]三忍有兩種：一是苦行忍，二是生忍，三是第一義忍。這裡暫且依據前兩種忍。又分為耐怨害忍、安受忍、觀察忍，這裡暫且依據第一種忍。有力量的大人，凡夫以勝過他人為力量，菩薩以謙讓為力量。血氣之力是小人的力量，道德之力是大人之力。二、關於不能伸張告誡（分為三個部分）。首先說明不能忍耐會變成愚蠢，其次揭示嗔恚的過患，最後與在家居士比較衡量。首先說明不能忍耐會變成愚蠢。 如果不能歡喜地忍受惡毒的謾罵，如同飲用甘露一般，就不能稱為進入正道的智慧之人。[甘露（Amrita）是諸天長生不老的藥。忍耐的力量一旦成就，就能增益法身，延續智慧的生命，所以用忍受惡罵比喻飲用甘露。不因別人的侮辱，怎能顯現我的忍耐？就像豬在金山上摩擦，金子會更加光亮。如果不能這樣，就沒有證道的智慧，只能稱為凡夫愚人。[補註]就像豬在金山上摩擦，金子會更加光亮；就像石頭磨礪劍的形狀，劍會更加鋒利。永嘉禪師說，如果不因誹謗和訕笑而生起冤親的分別，又如何顯現無生的慈悲忍辱之力呢？二、揭示嗔恚的過患（分為兩個部分）。首先提出並解釋嗔恚的過患，其次告誡要防護嗔恚。首先提出並解釋嗔恚的過患。 為什麼呢？因為嗔恚的危害會破壞各種善法，毀壞美好的名聲，導致今生來世的人都不喜歡見到你。[破壞善法]，《華嚴經》說：『一念嗔心起，百萬障門開。』《瑜伽師地論》說：『善法，是指自利的智慧之相。』[名聞]，是指利益他人的善法名稱和功德。[人不喜見]，註釋說：『因為自身和他世都沒有可以快樂的果報。』二、告誡要防護嗔恚。 應當知道嗔恚之心比猛烈的火焰還要可怕，應當經常防護，不要讓它進入。劫奪功德的盜賊，沒有比嗔恚更厲害的了。[瑜伽師地論]說：『守護自己的善法，要像防火一樣；守護利益他人的功德，要像防賊一樣。』三、與在家居士比較衡量（分為兩個部分）。首先說明在家居士沒有對治嗔恚的方法，所以容易生起嗔恚；其次說明出家人有對治嗔恚的方法，所以不應該生起嗔恚。首先說明在家居士
【English Translation】 English version: Endurance. Is called a great person. [Annotation] There are two types of three-fold endurance: 1. Endurance of ascetic practices; 2. Endurance of sentient beings; 3. Endurance of the ultimate truth. Here, we will focus on the first two. Also, it can be divided into: 1. Endurance of resentment and harm; 2. Endurance of acceptance; 3. Endurance of observation. Here, we will focus on the first type. A powerful great person is one who, in the eyes of ordinary people, surpasses others through strength, while a Bodhisattva considers yielding to others as strength. Physical strength is the strength of a petty person, while moral strength is the strength of a great person. Two, regarding the inability to extend admonishments (in three parts). First, it explains that not enduring leads to foolishness; second, it reveals the faults of anger; and third, it compares and contrasts with lay practitioners. First, it explains that not enduring leads to foolishness. If one cannot joyfully endure the poison of evil curses as if drinking nectar, one cannot be called a wise person who has entered the path. [Nectar (Amrita)] is the elixir of immortality for the gods. Once the power of endurance is achieved, it benefits the Dharma body and prolongs the life of wisdom. Therefore, enduring evil curses is likened to drinking nectar. Without the insult of others, how can my endurance be manifested? It's like a pig rubbing against a golden mountain, the gold becomes even brighter. If it is not like this, there is no wisdom to attain enlightenment, and one can only be called a foolish ordinary person. [Annotation] Just as a pig rubbing against a golden mountain makes the gold even brighter, and a stone sharpening the shape of a sword makes the sword even sharper. Yongjia Zen Master said, 'If one does not give rise to enmity or affection due to slander and ridicule, how can the power of non-arising compassion and endurance be manifested?' Two, revealing the faults of anger (in two parts). First, it raises and explains the faults of anger; second, it warns to guard against anger. First, it raises and explains the faults of anger. Why is this so? Because the harm of anger destroys all good Dharmas, ruins good reputation, and causes people in this life and the next to dislike seeing you. [Destroying good Dharmas], the Avatamsaka Sutra says: 'With one thought of anger, a million obstacles arise.' The Yogacarabhumi-sastra says: 'Good Dharmas refer to the aspect of wisdom that benefits oneself.' [Good reputation] refers to the name and merit of good Dharmas that benefit others. [People dislike seeing you], the commentary says: 'Because there are no joyful rewards in this life or the next.' Two, warning to guard against anger. One should know that the mind of anger is more terrible than a raging fire, and one should always guard against it, not allowing it to enter. There is no thief who robs merit more fiercely than anger. [Yogacarabhumi-sastra] says: 'Protect your own good Dharmas as if guarding against fire; protect the merits that benefit others as if guarding against thieves.' Three, comparing and contrasting with lay practitioners (in two parts). First, it explains that lay practitioners do not have methods to counteract anger, so they easily give rise to anger; second, it explains that renunciants have methods to counteract anger, so they should not give rise to anger. First, it explains that lay practitioners
無對治法故容起。
白衣受欲非行道人無法自制瞋猶可恕 恕者。聲類曰。以心度物也。既受著五欲復無白凈對治之法。容可起瞋。出家反是不應瞋也 ［補註］白衣通六慾天。上界不行瞋故。比丘志出三界。何可自同白衣。故云反是 二出家有對治法不應起(二)。初法。二喻。初法。
出家行道無慾之人而懷瞋恚甚不可也 ［補註］有欲之人。欲順則憍恣故起瞋。欲違則忿恨故起瞋。今無慾之人。而起瞋恚故不可也。況有法對治乎 二喻。
譬如清冷雲中。霹靂起火非所應也 清冷雲中喻行道無慾。霹靂喻懷瞋恚。郭璞云。雷之急激者謂霹靂。論云。示道分中不應有故 二對治貢高煩惱(二)。初正設對治。二較量不應。初正設對治。
汝等比丘當自摩頭已舍飾好著壞色衣。執持應器以乞自活自見如是若起憍慢當疾滅之 夫在家人。憑乎容儀以傲於物。所以冠冕嚴其首。劍珮飾其身。朱紫煥其服。僮僕供其役。帑藏積其財。尚須富而無驕。卑以自牧。我今躍出四民期臻聖果。毀其形壞其服。狀非驕慢耳。摩頭者。反手摩頭。知無冠冕之嚴。舍飾好者。自身已舍劍珮之飾。壞色者。反顧壞服絕朱紫之華彩。執持應器者。應器親持無僮僕之供役。以乞自活者。以乞食養命。無帑藏之積財。上
【現代漢語翻譯】 現代漢語譯本： 因為沒有對治的方法，所以容易生起（瞋恚）。
在家的俗人接受五欲的享受，不是修行辦道的人，無法自我控制，生起瞋恚或許還可以原諒。『恕』，《聲類》解釋說：『是用心去衡量事物。』既然接受和執著於五欲，又沒有清凈的對治方法，容許生起瞋恚。出家人的情況則相反，不應該生起瞋恚。（二、出家人有對治的方法，不應該生起瞋恚）（二）。初、法說。二、譬喻。初、法說。
出家修行辦道、沒有貪慾的人，卻懷有瞋恚，這是非常不應該的。（補註：有貪慾的人，慾望順遂就驕傲放縱，所以生起瞋恚；慾望違背就忿恨，所以生起瞋恚。現在沒有貪慾的人，卻生起瞋恚，所以是不可以的。更何況還有佛法可以對治呢？）二、譬喻。
譬如在清涼寒冷的雲中，突然出現霹靂閃電，引發火災，是不應該發生的。清涼寒冷的雲中，比喻修行辦道、沒有貪慾。霹靂，比喻懷有瞋恚。郭璞說：『雷霆中急速猛烈的叫做霹靂。』《論》中說：『在證道的過程中，不應該有瞋恚。』（二、對治貢高我慢的煩惱）（二）。初、正面設立對治方法。二、衡量不應該（貢高我慢）。初、正面設立對治方法。
你們這些比丘，應當自己摸摸自己的頭，已經捨棄了裝飾和美好的事物，穿著染壞了顏色的衣服，拿著應量的缽器，靠乞食來維持生活，自己看到自己是這樣的，如果生起貢高我慢，應當迅速地滅除它。在家人，依靠容貌和儀態來傲視他人，所以用帽子來莊嚴他們的頭，用劍和玉珮來裝飾他們的身體，用華麗的官服來顯示尊貴，用僮僕來伺候，用倉庫來積聚財富，尚且需要富貴而不驕傲，謙卑地約束自己。我現在跳出四種人（士農工商），期望達到聖人的果位，毀壞我的外形，穿破舊的衣服，樣子不像驕慢的人。摸頭，是用手反過來摸頭，知道沒有帽子和頭飾的莊嚴。捨棄裝飾和美好的事物，自身已經捨棄了劍和玉珮的裝飾。壞色，回頭看看破舊的衣服，斷絕了華麗的色彩。拿著應量的缽器，應量的缽器親自拿著，沒有僮僕的伺候。靠乞食來維持生活，靠乞食來養活生命，沒有倉庫積聚的財富。上面
【English Translation】 English version: Because there is no antidote, it is easy to arise (anger).
Laypeople indulge in the five desires, and since they are not practitioners of the Way, they cannot control themselves. Arising anger may be forgivable. 'Forgiveness,' according to the 'Sound Categories,' means 'to measure things with the heart.' Since they accept and cling to the five desires and have no pure antidote, it is permissible for anger to arise. The situation is the opposite for monks; they should not be angry. (2. Monks have antidotes and should not be angry) (2). First, the Dharma. Second, a metaphor. First, the Dharma.
It is extremely inappropriate for a monk who has renounced desires and is practicing the Way to harbor anger. (Note: Those with desires become arrogant and indulgent when their desires are fulfilled, thus giving rise to anger. When their desires are thwarted, they become resentful, thus giving rise to anger. Now, those without desires give rise to anger, which is unacceptable. Moreover, there is the Dharma to counteract it.) Second, a metaphor.
It is like lightning striking and causing a fire in a clear, cold cloud, which should not happen. The clear, cold cloud is a metaphor for practicing the Way and being without desires. Guo Pu said, 'The rapid and violent thunder is called lightning.' The Treatise says, 'There should be no anger in the path of enlightenment.' (2. Counteracting the affliction of arrogance) (2). First, directly establishing the antidote. Second, measuring what should not be (arrogance). First, directly establishing the antidote.
You monks should touch your own heads, having already abandoned adornments and beautiful things, wearing robes of dull color, holding alms bowls, and living by begging. Seeing yourselves in this way, if arrogance arises, you should quickly extinguish it. Laypeople rely on their appearance and demeanor to look down on others, so they adorn their heads with hats, decorate their bodies with swords and jade pendants, display their nobility with splendid official robes, use servants to attend to them, and accumulate wealth in warehouses. They still need to be wealthy without being arrogant, and to restrain themselves with humility. Now, I have jumped out of the four classes of people (scholars, farmers, artisans, and merchants), hoping to attain the fruit of a sage, destroying my form, wearing old clothes, and appearing unlike an arrogant person. Touching the head is to touch the head with the hand turned back, knowing that there is no adornment of hats and headwear. Abandoning adornments and beautiful things, one has already abandoned the adornment of swords and jade pendants. Dull color is to look back at the old clothes, cutting off the splendid colors. Holding the alms bowl, the alms bowl is held personally, without the service of servants. Living by begging is to nourish life by begging, without the accumulation of wealth in warehouses. Above
五句明不應慢。自見如是。一句明智慧成就。常自觀察故。后一句明慢起應治。憍慢設起。宜疾思惟以止妄心。故當滅之。非正色間色故名壞色。四分云。壞色青黑木蘭也。應器謂缽也。應法之器故名應器。憍慢者。自舉曰憍。陵他曰慢。俱舍云。慢對他心起。憍由染自法 二較量不應。
增長憍慢尚非世俗白衣所宜何況出家入道之人為解脫故自降其身而行乞耶 易曰。人道惡盈而好謙。老子曰。柔弱者生剛強者死。故知憍慢非世俗所宜。降身行乞者。摩頭等五悉是降身。舉要而言指歸行乞 ［補註］舉要者。未見行乞之人而有冠冕劍珮朱紫僮僕者也。故舉一該四 三對治諂曲煩惱(二)。初舉過設治。二誡諂勸直。初舉過設治(二)。初舉過患。二設對治。初舉過患。
汝等比丘諂曲之心與道相違 希其意而道其言曰諂。是故其言諂者其心必曲。道尚質直故與道相違 ［補註］維摩經云。從初發心至坐道場。純一直心。中間並無諸委曲相 二設對治。
是故宜應質直其心 守心質直則諂曲不起。楞嚴亦云。出離生死皆以直心 二誡諂勸直(二)。初誡諂曲。二勸質直。初誡諂曲。
當知諂曲但為欺誑入道之人則無是處 道務質直。以曲入道則無所詣 二勸質直。
是故汝等宜當端心
【現代漢語翻譯】 現代漢語譯本 五句說明不應該有傲慢之心。自己要這樣去看待。一句說明智慧的成就，因為要經常自我觀察。后一句說明傲慢產生時應該如何對治。如果傲慢產生了，應該迅速地思考來阻止虛妄的心，所以應當滅除它。不是正色和間色的緣故，所以叫做壞色（kashaaya）。《四分律》中說，壞色是青色、黑色和木蘭色。應器（patra）指的是缽，因為是適合佛法的器具，所以叫做應器。憍慢（maana）指的是，抬高自己叫做憍，輕視他人叫做慢。《俱舍論》中說，慢是針對他人的心而生起的，憍是由於執著自己的優點。二，不應該比較和衡量。 增長憍慢尚且不適合世俗的在家之人，更何況是出家入道的人，爲了解脫而降低自己的身份去乞食呢？《易經》說，人道厭惡盈滿而喜愛謙虛。《老子》說，柔弱的生存，剛強的死亡。所以知道憍慢不適合世俗之人。降低身份去乞食，摩頭（madhu）等五種都是降低身份。總而言之，指的是乞食的行為。[補註]總而言之，沒有見過乞食的人還帶著冠冕、劍珮、朱紫的僮僕的。所以舉出一個就包括了四個方面。三，對治諂曲的煩惱（兩種）。首先提出過失並設定對治方法。第二，告誡諂媚並勸導正直。首先提出過失並設定對治方法（兩種）。首先提出過失。第二，設定對治方法。首先提出過失。 你們這些比丘，諂曲的心與道是相違背的。揣測別人的心意而說出相應的話叫做諂。所以，說話諂媚的人，他的心必定是彎曲的。道崇尚質樸正直，所以與道相違背。[補註]《維摩經》說，從最初發心到坐在道場，都是純粹正直的心，中間沒有任何委曲的樣子。第二，設定對治方法。 因此，應該保持內心的質樸正直。守護內心的質樸正直，那麼諂曲就不會產生。《楞嚴經》也說，出離生死都要用正直的心。第二，告誡諂媚並勸導正直（兩種）。首先告誡諂媚。第二，勸導正直。首先告誡諂媚。 應當知道，諂曲只不過是爲了欺騙入道的人，在入道的人這裡是沒有用處的。道追求質樸正直，用彎曲的心入道，將一無所成。第二，勸導正直。 因此，你們應該端正自己的心。
【English Translation】 English version The five sentences explain that one should not be arrogant. One should see it this way. One sentence explains the accomplishment of wisdom, because one should constantly observe oneself. The following sentence explains how to counteract arrogance when it arises. If arrogance arises, one should quickly contemplate to stop the deluded mind, so it should be eliminated. It is called 'kashaaya' (bad color) because it is neither a primary color nor an intermediate color. The 'Dharmaguptaka-vinaya' says that kashaaya is blue, black, and magnolia. 'Patra' (appropriate vessel) refers to the bowl, because it is a vessel suitable for the Dharma, so it is called 'patra'. 'Maana' (arrogance) refers to exalting oneself as 'mada' and belittling others as 'maana'. The 'Abhidharmakośa' says that 'maana' arises in response to the minds of others, and 'mada' arises from attachment to one's own merits. Two, one should not compare and measure. Increasing arrogance is not suitable even for ordinary laypeople, let alone those who have left home to enter the path, who lower themselves to beg for alms for the sake of liberation? The 'I Ching' says that the way of man detests fullness and loves humility. 'Lao Tzu' says that the weak live and the strong die. Therefore, it is known that arrogance is not suitable for ordinary people. Lowering oneself to beg for alms, the five such as 'madhu' are all lowering oneself. In short, it refers to the act of begging for alms. [Note] In short, one has not seen a beggar wearing a crown, sword, or purple robes with servants. Therefore, mentioning one includes all four aspects. Three, counteracting the affliction of flattery (two aspects). First, point out the fault and set up the remedy. Second, admonish flattery and encourage honesty. First, point out the fault and set up the remedy (two aspects). First, point out the fault. Second, set up the remedy. First, point out the fault. You monks, a flattering mind is contrary to the path. To guess at someone's intention and speak accordingly is called flattery. Therefore, a person who speaks flatteringly must have a crooked mind. The path values simplicity and honesty, so it is contrary to the path. [Note] The 'Vimalakirti Sutra' says that from the initial aspiration to sitting in the bodhimaṇḍa, one has a purely honest mind, without any crookedness in between. Second, set up the remedy. Therefore, one should maintain a simple and honest heart. Guarding the simplicity and honesty of the heart will prevent flattery from arising. The 'Surangama Sutra' also says that leaving birth and death requires an honest heart. Second, admonish flattery and encourage honesty (two aspects). First, admonish flattery. Second, encourage honesty. First, admonish flattery. One should know that flattery is only for deceiving those who enter the path, and it is useless for those who have entered the path. The path seeks simplicity and honesty, and entering the path with a crooked mind will lead to nothing. Second, encourage honesty. Therefore, you should straighten your minds.
以質直為本 正道名直。離邊觀中。舍事求理。悉名諂曲 ［補註］即邊而中尚非但中。況復遍執。即事而理尚非單理。況復著相。如是質直。豈僅僅誠實之謂耶 三成就出世間大人功德(八)。初無求功德。二知足功德。三遠離功德。四不疲倦功德。五不忘念功德。六禪定功德。七智慧功德。八究竟功德。
初無求功德(五) 初知覺障相。二知覺治相。三知覺因果習起相。四知覺無諸障畢竟相。五知覺畢竟成就相。初知覺障相。
汝等比丘當知多欲之人多求利故苦惱亦多 多欲煩惱障也。多求業障也。苦惱報障也 二知覺治相。
少欲之人無求無慾則無此患 遠離三種妄相也。無求故無業。無慾故無惑。無患故無苦 三知覺因果習起相。
直爾少欲尚宜修習何況少欲能生諸功德 直爾少欲已得必安。況因少欲必獲聖果。誰聞此利而不修習。除彼不肖人盲瞑無智者 ［補註］直但也。但只少欲無別功德。然已有心安之益矣。心安有二。一者少欲則心不貪求故安。二者少欲則心無憂怖故安 四知覺無諸障畢竟相。
少欲之人則無諂曲以求人意亦復不為諸根所牽 無諂曲無惑也。不求人意無業也。諸根不牽無苦也。眼根牽人受色。乃至身根牽人受觸 ［補註］世之脅肩諂笑。婢膝奴顏以
【現代漢語翻譯】 現代漢語譯本 以質樸正直為根本，符合正道的叫做『直』。離開偏頗的觀點，觀察中道。捨棄世俗之事，追求真理。這些都叫做『諂曲』。[補註]即使是即邊而中，也並非僅僅是中道。更何況是普遍執著于某一邊。即使是即事而理，也並非僅僅是真理。更何況是執著于表象。像這樣質樸正直，難道僅僅是誠實的意思嗎？ 三成就出世間大人功德(八)： 一、無求功德：不追求任何東西的功德。 二、知足功德：對已擁有的感到滿足的功德。 三、遠離功德：遠離世俗煩惱的功德。 四、不疲倦功德：永不懈怠的功德。 五、不忘念功德：不忘記正念的功德。 六、禪定功德：通過禪定獲得的功德。 七、智慧功德：通過智慧獲得的功德。 八、究竟功德：最終圓滿的功德。
初無求功德(五)： 一、知覺障相：覺察到障礙的表象。 二、知覺治相：覺察到對治障礙的方法。 三、知覺因果習起相：覺察到因果關係和習氣產生的表象。 四、知覺無諸障畢竟相：覺察到沒有任何障礙的究竟狀態。 五、知覺畢竟成就相：覺察到最終成就的狀態。 初知覺障相：
『汝等比丘當知多欲之人多求利故苦惱亦多』：你們這些比丘應當知道，慾望多的人因為貪求利益，所以苦惱也多。 多欲是煩惱障，多求是業障，苦惱是報障。 二知覺治相：
『少欲之人無求無慾則無此患』：慾望少的人，沒有貪求，沒有慾望，就沒有這些憂患。 遠離三種虛妄的表象。沒有貪求，所以沒有業。沒有慾望，所以沒有迷惑。沒有憂患，所以沒有痛苦。 三知覺因果習起相：
『直爾少欲尚宜修習何況少欲能生諸功德』：僅僅是減少慾望尚且應該修習，更何況減少慾望能產生各種功德。 僅僅是減少慾望就已經能夠得到安寧。更何況因為減少慾望必定獲得聖果。誰聽到這種利益而不修習呢？除非那些不成材的人，盲昧無知的人。[補註]『直』是但也，只是減少慾望沒有別的功德，然而已經有內心安寧的益處了。內心安寧有兩種：一是減少慾望，內心就不會貪求，所以安寧；二是減少慾望，內心就沒有憂愁恐懼，所以安寧。 四知覺無諸障畢竟相：
『少欲之人則無諂曲以求人意亦復不為諸根所牽』：慾望少的人就沒有諂媚虛偽，以求得別人的歡心，也不會被各種感官所牽引。 沒有諂媚虛偽，就沒有迷惑。不求人意，就沒有業。各種感官不牽引，就沒有痛苦。眼根牽引人感受色，乃至身根牽引人感受觸。[補註]世上那些聳肩諂笑，卑躬屈膝的人。
【English Translation】 English version To be honest and straightforward is fundamental; the correct path is called 'straightforwardness'. To depart from biased views and observe the Middle Way. To abandon worldly affairs and seek truth. All these are called 'flattery and deceit'. [Annotation] Even when being in the extremes while contemplating the Middle Way, it is not merely the Middle Way. How much more so when universally clinging to one side. Even when being in worldly affairs while contemplating the truth, it is not merely the truth. How much more so when attached to appearances. Is such straightforwardness merely what is called honesty? Three accomplishments of the virtues of a great being who transcends the world (eight): 1. Virtue of non-seeking: The merit of not seeking anything. 2. Virtue of contentment: The merit of being content with what one has. 3. Virtue of detachment: The merit of being detached from worldly afflictions. 4. Virtue of non-weariness: The merit of never being懈怠. 5. Virtue of non-forgetfulness: The merit of not forgetting right mindfulness. 6. Virtue of meditative concentration: The merit gained through meditative concentration. 7. Virtue of wisdom: The merit gained through wisdom. 8. Virtue of ultimate attainment: The merit of ultimate perfection.
First, the virtue of non-seeking (five): 1. Awareness of the appearance of obstacles. 2. Awareness of the appearance of remedies. 3. Awareness of the appearance of the arising of causes, effects, and habits. 4. Awareness of the ultimate appearance of the absence of all obstacles. 5. Awareness of the appearance of ultimate accomplishment. First, awareness of the appearance of obstacles:
'You monks should know that those with many desires suffer much because they seek much profit': You monks should know that those with many desires suffer much because they greedily seek profit. Much desire is the obstacle of affliction, much seeking is the obstacle of karma, and suffering is the obstacle of retribution. Second, awareness of the appearance of remedies:
'Those with few desires, without seeking or craving, will have no such suffering': Those with few desires, without seeking or craving, will have no such suffering. To be apart from the three kinds of false appearances. Without seeking, there is no karma. Without craving, there is no delusion. Without suffering, there is no pain. Third, awareness of the appearance of the arising of causes, effects, and habits:
'Even merely having few desires should be cultivated; how much more so since having few desires can generate all virtues': Even merely reducing desires should be cultivated; how much more so since reducing desires can generate all kinds of merits. Merely reducing desires already brings peace. How much more so since reducing desires will surely attain the holy fruit. Who would not cultivate this upon hearing of such benefit? Except for those unworthy people, blind and ignorant people. [Annotation] 'Merely' means only; just reducing desires has no other merit, yet it already has the benefit of inner peace. There are two kinds of inner peace: first, reducing desires means the mind will not greedily seek, therefore it is peaceful; second, reducing desires means the mind has no worry or fear, therefore it is peaceful. Fourth, awareness of the ultimate appearance of the absence of all obstacles:
'Those with few desires will have no flattery or deceit to seek the favor of others, nor will they be led by the senses': Those with few desires will have no flattery or deceit to seek the favor of others, nor will they be led by the various senses. Without flattery or deceit, there is no delusion. Without seeking the favor of others, there is no karma. Without being led by the senses, there is no suffering. The eye sense leads people to experience form, and so on, until the body sense leads people to experience touch. [Annotation] Those in the world who shrug their shoulders and smile flatteringly, who are obsequious and servile.
求人意者。思遂其富貴利達之慾故也。無慾於己則何求於人哉 五知覺畢竟成就相。
行少欲者心則坦然無所憂畏觸事有餘常無不足有少欲者則有涅槃是名少欲 心坦然則法身顯矣。無憂畏則般若發矣。觸事有餘則解脫成矣。三法具足名大涅槃。故論云。般若等三種功德。果成就故。又心坦然者。離諂誑也。無憂畏者。不他求也。觸事有餘者。臥覺一榻之寬。覆覺一衾之溫。食覺一餐之飽。處覺容膝之安。斯皆有餘。故常無不足。既心無他想。則涅槃不求而自至矣 二知足功德(三)。初對治苦因果。二復說清凈因果。三示現三種差別。初對治苦因果。
汝等比丘若欲脫諸苦惱當觀知足 論云。是中苦惱者。示現煩惱過從苦生故。遠離他境界故 ［補註］惱從苦生者。如盜心生於飢寒故 二復說清凈因果。
知足之法即是富樂安隱之處 論云。成就對治法故。于自事中遠離故 ［補註］外貪求為他。內安樂為自 三示現三種差別(三)。初於二處受用差別。二於二事受用差別。三於二法中無自利有自他利差別。初於二處受用差別。
知足之人雖臥地上猶為安樂不知足者雖處天堂亦不稱意 得臥平地且勝牢獄。所以安樂。既處金屋更羨瑤臺。故不稱意 ［補註］謀臣安布衣以全軀。輪王希天位
【現代漢語翻譯】 現代漢語譯本 求人意者，是因為希望滿足自己富貴利達的慾望。如果對自己沒有慾望，又何必向別人索求呢？這是五種知覺最終成就的相。
奉行少欲的人，內心坦然，沒有憂慮和畏懼，接觸任何事物都覺得有餘，常常不會感到不足。有了少欲，也就有了涅槃，這就是所謂的少欲。內心坦然，法身就會顯現。沒有憂慮和畏懼，般若（Prajna，智慧）就會生髮。接觸任何事物都覺得有餘，解脫就會成就。這三種法具備，就叫做大涅槃。所以論中說，般若等三種功德，是果成就的原因。而且，內心坦然，就是遠離諂媚和欺騙。沒有憂慮和畏懼，就是不向外尋求。接觸任何事物都覺得有餘，是指睡覺覺得一張床寬敞，蓋被子覺得溫暖，吃飯覺得一餐飽足，居住覺得容膝的地方安穩。這些都是有餘，所以常常不會感到不足。既然心中沒有其他的想法，那麼涅槃不求也會自己到來。這是知足的功德（有三方面）。首先是對治苦的因果，其次是說明清凈的因果，最後是展示三種差別。首先是對治苦的因果。
你們這些比丘（Bhikkhu，佛教出家眾），如果想要脫離各種苦惱，應當觀察知足。論中說，這裡所說的苦惱，是顯示煩惱的過失是從苦產生的，所以要遠離其他的境界。[補註]苦惱從苦產生，比如盜竊的心產生於飢寒。
知足的法就是富樂安穩的地方。論中說，這是成就對治法的原因，因為在自己的事情中遠離了。[補註]向外貪求是爲了別人，內心安樂是爲了自己。
展示三種差別（有三方面）。首先是在兩個地方受用的差別，其次是在兩件事情受用的差別，最後是在兩種法中沒有自利而有自他利益的差別。首先是在兩個地方受用的差別。
知足的人即使睡在地上也覺得安樂，不知足的人即使身處天堂也不稱心如意。能夠睡在平地上就勝過在牢獄中，所以覺得安樂。既然住在金屋裡，還羨慕瑤臺，所以不稱心如意。[補註]有智慧的臣子安於穿布衣來保全自身，輪王（Cakravartin，擁有轉輪聖王的統治者）卻希望得到天上的地位。
【English Translation】 English version Those who seek to please others do so because they desire to fulfill their own wishes for wealth, nobility, and success. If one has no desires for oneself, what need is there to seek from others? This is the aspect of the ultimate accomplishment of the five senses.
Those who practice having few desires find their hearts at peace, free from worry and fear. They find abundance in all things and are never lacking. With few desires comes Nirvana; this is known as having few desires. When the heart is at peace, the Dharmakaya (法身, Dharma Body) manifests. When there is no worry or fear, Prajna (般若, wisdom) arises. When there is abundance in all things, liberation is achieved. The complete possession of these three Dharmas is called the Great Nirvana. Therefore, the treatise says that Prajna and the three kinds of merits are the cause of the accomplishment of the fruit. Moreover, a heart at peace means being free from flattery and deceit. No worry or fear means not seeking externally. Abundance in all things means feeling that a bed is spacious when sleeping, a blanket is warm when covering oneself, a meal is filling when eating, and a place is secure when dwelling. These are all abundance, so one is never lacking. Since the mind has no other thoughts, Nirvana comes of itself without being sought. These are the merits of contentment (in three aspects). First, it counteracts the cause and effect of suffering; second, it explains the cause and effect of purity; and third, it demonstrates three kinds of differences. First, it counteracts the cause and effect of suffering.
You Bhikkhus (比丘, Buddhist monks), if you wish to escape all suffering, you should observe contentment. The treatise says that the suffering mentioned here shows that the fault of afflictions arises from suffering, so one should stay away from other realms. [Note] Afflictions arise from suffering, such as the mind of theft arising from hunger and cold.
The Dharma of contentment is the place of wealth, happiness, peace, and security. The treatise says that this is the reason for achieving the counteractive Dharma, because one is far away from one's own affairs. [Note] Seeking externally is for others, while inner peace is for oneself.
Demonstrating three kinds of differences (in three aspects). First, the difference in enjoyment in two places; second, the difference in enjoyment in two things; and third, the difference in two Dharmas where there is no self-benefit but there is benefit for oneself and others. First, the difference in enjoyment in two places.
A contented person finds joy even when sleeping on the ground, while a discontented person is not satisfied even in paradise. Being able to sleep on flat ground is better than being in prison, so one feels joy. Since one lives in a golden house, one still envies the jade terrace, so one is not satisfied. [Note] A wise minister is content with wearing cloth to preserve his life, while a Cakravartin (輪王, Wheel-Turning King) hopes to attain the position of heaven.
而墮地。可不懼乎 二於二事受用差別。
不知足者雖富而貧知足之人雖貧而富 王戎牙籌每計其產。顏淵陋巷不改其樂。夫不知足者。恨珍寶之未多。嫌土田之未廣。鄙棟宇之未麗。凡有施為心常不足。非貧而何。知足之人。雖服絺绤而有狐貉之溫。雖食藜藿而有膏粱之美。雖居蓬蓽而有夏屋之安。夫何故然。知足故也。涅槃云。知足第一樂斯之謂歟 ［補註］王戎晉人。位至三公。自執牙籌會計財產。不知足故也。夏屋大屋也。詩云。夏屋渠渠。是也 三於二法中無自利有自他利差別。
不知足者常為五欲所牽為知足者之所憐愍是名知足 欲牽者。愛色貪聲莫知其止。既無自利何能愍他。知足者有二利。一不為五欲所牽是自利。二能愍他是利他。心既憐愍必當教誨。老子云不善人者善人之資 ［補註］知足者愍。正意謂此等愚人乃智人所憐。源師云。能愍他是利他。蓋委曲發明耳 三遠離功德(三)。初自性遠離門體出故。二修習遠離門方便出故。三受用諸見門常縛故。初自性遠離門體出故。
汝等比丘欲求寂靜無為安樂當離憒鬧獨處閑居靜處之人帝釋諸天所共敬重 初治無我執著障。即三三昧也。寂靜者。示法無我空故。無為者。無相空故。安藥者。無取捨愿空故。離憒鬧者。治我所障。五
【現代漢語翻譯】 現代漢語譯本： 然後墮落到地上。難道不應該感到恐懼嗎？二、關於兩種情況下的受用差別：
不知足的人即使富有也感到貧窮，知足的人即使貧窮也感到富有。王戎（Wang Rong，晉代名士）用象牙籌碼計算他的財產，顏淵（Yan Yuan，孔子的弟子）住在簡陋的巷子里卻不改變他的快樂。那些不知足的人，總是遺憾珍寶不夠多，嫌棄土地不夠廣闊，鄙視房屋不夠華麗，凡事有所作為，內心總是感到不足，這難道不是貧窮嗎？知足的人，即使穿著粗布衣服，也像穿著狐貉皮襖一樣溫暖；即使吃粗糧，也像吃美味佳餚一樣；即使住在簡陋的茅屋裡，也像住在寬敞的房屋裡一樣安穩。為什麼會這樣呢？因為知足啊。《涅槃經》（Nirvana Sutra）說：『知足是第一快樂。』說的就是這個意思啊！[補註]王戎是晉朝人，官位做到三公，親自拿著象牙籌碼計算財產，就是因為不知足啊。夏屋，就是大房屋。《詩經》（Classic of Poetry）說：『夏屋渠渠。』就是這個意思啊！三、關於兩種法中無自利有自利利他的差別：
不知足的人常常被五欲所牽引，被知足的人所憐憫，這就是知足。[五欲：色、聲、香、味、觸]被慾望牽引的人，貪愛美色和聲音，不知道停止。既然沒有自利，又怎麼能憐憫他人呢？知足的人有二利：一是不被五欲所牽引，這是自利；二是能夠憐憫他人，這是利他。內心既然憐憫，必定會教誨。《老子》（Lao Tzu）說：『不善的人是善良的人的資本。』[補註]知足的人憐憫，真正的意思是說這些愚笨的人是聰明人所憐憫的。源師說：『能夠憐憫他人就是利他。』大概是委婉地闡明這個道理罷了。三、遠離功德（三）。首先，從自性遠離門體出發；第二，從修習遠離門方便出發；第三，從受用諸見門常被束縛出發。首先，從自性遠離門體出發：
你們這些比丘（bhikkhus，佛教出家修行者），想要追求寂靜、無為、安樂，應當遠離喧鬧，獨自居住在閑靜的地方。居住在安靜地方的人，帝釋（Indra，佛教護法神）和諸天（devas，天神）都會共同敬重。首先，對治無我執著的障礙，也就是三三昧（three samadhis）。寂靜，是顯示法無我空性的緣故；無為，是無相空性的緣故；安樂，是無取捨愿空性的緣故。遠離喧鬧，是對治我所執著的障礙。五
【English Translation】 English version: And then fall to the ground. Shouldn't one be afraid? Two, regarding the differences in enjoyment in two situations:
Those who are not content, even if rich, feel poor; those who are content, even if poor, feel rich. Wang Rong (a famous figure in the Jin Dynasty) used ivory counters to calculate his property, while Yan Yuan (a disciple of Confucius) lived in a humble alley but did not change his joy. Those who are not content always regret that treasures are not plentiful enough, dislike that land is not vast enough, and despise that houses are not magnificent enough. In everything they do, their hearts are always unsatisfied. Isn't this poverty? Those who are content, even if wearing coarse cloth, feel as warm as if wearing fox and badger fur; even if eating coarse grains, feel as if eating delicious delicacies; even if living in a simple hut, feel as secure as if living in a spacious house. Why is this so? Because of contentment. The Nirvana Sutra says, 'Contentment is the greatest happiness.' This is what it means! [Annotation] Wang Rong was a person of the Jin Dynasty, whose official position reached the Three Dukes. He personally used ivory counters to calculate his property, which was because he was not content. Xia wu (夏屋) means large houses. The Classic of Poetry says, 'Xia wu qu qu (夏屋渠渠).' That is the meaning! Three, regarding the difference between no self-benefit and self-benefit and benefiting others in the two dharmas:
Those who are not content are often led by the five desires and are pitied by those who are content. This is called contentment. [Five desires: form, sound, smell, taste, and touch] Those who are led by desires, greedily love beautiful sights and sounds, and do not know when to stop. Since they have no self-benefit, how can they pity others? Those who are content have two benefits: one is not being led by the five desires, which is self-benefit; the other is being able to pity others, which is benefiting others. Since their hearts are filled with pity, they will surely teach. Lao Tzu says, 'The unkind are the capital of the kind.' [Annotation] The contentment that pities truly means that these foolish people are pitied by the wise. Master Yuan said, 'Being able to pity others is benefiting others.' This is probably an indirect explanation of this principle. Three, distancing from merit (3). First, departing from the essence of self-nature; second, departing from the means of cultivation; third, being constantly bound by the enjoyment of various views. First, departing from the essence of self-nature:
You bhikkhus (bhikkhus, Buddhist monks), who wish to seek tranquility, non-action, and happiness, should stay away from noise and live alone in quiet places. Those who live in quiet places will be respected by Indra (Indra, a protector deity in Buddhism) and all the devas (devas, gods). First, to counteract the obstacles of attachment to the self, which are the three samadhis (three samadhis). Tranquility is to show the emptiness of the dharma without self; non-action is to show the emptiness of no form; happiness is to show the emptiness of no seeking or abandoning. Staying away from noise is to counteract the obstacles of attachment to what is mine. Five
眾亂起無次第故眾即我所也。故下文云。當捨己眾他眾。由眾故憒鬧。獨處閑居者。治彼二無相障。即修三三昧也。然忘懷去來者市朝亦江湖。眷情生死者山林猶桎梏。今誡初心宜求閑靜。則觀道易成耳。諸天敬重者。治無為首功德障。靜處是可重法。于諸善法為其首故。能為帝釋諸天所敬重也。帝釋具云釋迦因陀羅。此云能主。言其能為天主。居須彌山之頂欲界第二天也 ［補註］無我執著障者。本無有我。以執著故而有我。是名為障。諸天敬如空生靜坐事 二修習遠離門方便出故。
是故當捨己眾他眾空閑獨處思滅苦本 眾即四人已上。己眾謂自己弟子及同學也。他眾可知。舍之則是離我我所。不復集生故。空閑獨處者。方便慧成就。如法而住也。思滅苦本者。善擇智成就。遠離起因也。法華云。諸苦所因貪慾為本 ［補註］眾有二義。事則自他徒眾是也。理則五蘊為己眾。一切煩惱為他眾。迷執五蘊集諸煩惱。沉淪生死。故當遠離也 三受用諸見門常縛故(二)。初自他心境相惱。二復示無出離相。初自他心境相惱。
若樂眾者則受眾惱譬如大樹眾鳥集之則有枯折之患 自他眾是能惱境。受眾惱者。即所惱心。心既受惱則諸見集生。生已自害。故次以大樹況之。大樹喻己心。眾鳥喻自他眾。枯折喻
【現代漢語翻譯】 現代漢語譯本： 因為眾多擾亂沒有秩序，所以眾多就是我所執著的地方。因此下文說：『應當捨棄自己的群體和他人的群體。』因為群體的緣故而喧鬧。獨自居住在清靜的地方，可以治理那兩種無相的障礙，也就是修習三種三昧。然而，如果不能忘懷過去和未來，那麼即使身處市井朝堂也如同置身江湖；如果眷戀情感和生死，那麼即使身處山林也如同帶著枷鎖。現在告誡初學者應該尋求清靜，那麼觀道的修行就容易成就。諸天敬重的原因是，治理無為是首要的功德障礙，清靜之處是值得敬重的法，對於各種善法來說是首要的，所以能夠被帝釋（Śakra-devānām-Indra，能主）諸天所敬重。帝釋，完整地說是釋迦因陀羅，意思是『能主』，說他能夠成為天主，居住在須彌山的山頂，是欲界的第二天。[補註]無我執著障：本來沒有我，因為執著所以有了我，這叫做障礙。諸天敬重如同空生（Subhūti）的事蹟。二、修習遠離門，方便生出。
因此，應當捨棄自己的群體和他人的群體，在空閑的地方獨自居住，思考滅除痛苦的根本。群體指的是四人以上。自己的群體指的是自己的弟子和同學。他人的群體可以知道。捨棄他們就是遠離我以及我所執著的事物，不再聚集產生。空閑獨處，是方便和智慧成就，如法而住。思考滅除痛苦的根本，是善於選擇的智慧成就，遠離生起的原因。《法華經》說：『各種痛苦的原因，貪慾是根本。』[補註]群體有兩種含義。從事情上說，指的是自己和他人的徒眾。從道理上說，五蘊是自己的群體，一切煩惱是他人的群體。迷惑執著五蘊，聚集各種煩惱，沉淪生死，所以應當遠離。三、受用各種見解的門，常常被束縛（二）。首先是自己和他人的心境互相惱亂，其次是顯示沒有出離的景象。首先是自己和他人的心境互相惱亂。
如果喜歡群體，那麼就會受到群體的惱亂，譬如大樹聚集了眾多的鳥，就會有枯萎折斷的禍患。自己和他人的群體是能夠惱亂的境，受到群體的惱亂，就是被惱亂的心。心既然受到惱亂，那麼各種見解就會聚集產生，產生后就會自我傷害，所以接著用大樹來比喻。大樹比喻自己的心，眾鳥比喻自己和他人的群體，枯萎折斷比喻。
【English Translation】 English version: Because the multitude of disturbances arises without order, the multitude is what I am attached to. Therefore, the following text says: 'One should abandon one's own group and the groups of others.' Because of the multitude, there is noise and disturbance. Living alone in a quiet place can cure those two formless obstacles, which is to practice the three samādhis. However, if one cannot forget the past and future, then even in the marketplace, it is like being in the rivers and lakes; if one is attached to emotions and birth and death, then even in the mountains and forests, it is like being in shackles. Now, it is advised that beginners should seek tranquility, then the practice of observing the path will be easily accomplished. The reason why the devas (gods) respect is that governing non-action is the primary obstacle to merit. A quiet place is a respectable dharma (law, teaching), and it is the foremost of all good dharmas, so it can be respected by Śakra-devānām-Indra (Lord of the Devas, 能主). Śakra-devānām-Indra, fully stated, is Śakra Indra, meaning 'able lord,' saying that he can be the lord of the devas, residing on the summit of Mount Sumeru, the second heaven of the desire realm. [Note] The obstacle of attachment to no-self: Originally there is no self, but because of attachment, there is self, which is called an obstacle. The devas respect as in the story of Subhūti (空生). Two, the practice of distancing oneself, so that skillful means arise.
Therefore, one should abandon one's own group and the groups of others, dwell alone in a secluded place, and contemplate the root of suffering. A group refers to four or more people. One's own group refers to one's own disciples and classmates. The groups of others can be known. Abandoning them is to distance oneself from 'I' and what 'I' am attached to, and no longer gather and arise. Dwelling alone in a secluded place is the accomplishment of skillful means and wisdom, abiding in accordance with the Dharma. Contemplating the root of suffering is the accomplishment of wisdom in skillful selection, distancing oneself from the cause of arising. The Lotus Sutra says: 'The cause of all suffering is rooted in greed.' [Note] A group has two meanings. In terms of events, it refers to one's own and others' followers. In terms of principle, the five skandhas (aggregates) are one's own group, and all afflictions are the groups of others. Being deluded and attached to the five skandhas, gathering all kinds of afflictions, sinking into birth and death, so one should distance oneself. Three, the gate of enjoying various views, often bound (two). First, one's own and others' mental states disturb each other, and second, it shows that there is no escape. First, one's own and others' mental states disturb each other.
If one enjoys being in a group, then one will suffer the disturbances of the group, just as a large tree gathers many birds, and there will be the calamity of withering and breaking. One's own and others' groups are the disturbing environment, and suffering the disturbances of the group is the disturbed mind. Since the mind is disturbed, various views will gather and arise, and after arising, they will harm oneself, so then the large tree is used as a metaphor. The large tree is a metaphor for one's own mind, the many birds are a metaphor for one's own and others' groups, and withering and breaking is a metaphor for.
諸見集生 ［補註］利他名為菩薩。獨善號曰聲聞。云何樂眾乃云受惱。答子輿氏云。人之患在好為人師。解云。學問有餘人資於己。不得已而應之。若好為人師所以成患。則彼之患生於好。今之患生於樂也。不然自利利他作一株大樹。與天下人歇陰涼去。是名大利何患之有 二復示無出離相。
世間縛著沒于眾苦譬如老象溺泥不能自出是名遠離 縛著沒苦煩惱業染生也。老象喻縛著。溺泥喻眾苦。像故身重縛著厚也。老故溺泥觀智微也。所以溺眾苦泥不能自出 ［補註］世間縛著者。獨處是出世法。樂眾是世間法 四不疲倦功德(二)。初就法門明不退。二約喻顯精怠。初就法門明不退。
汝等比丘若勤精進則事無難者 既無疲倦。則於一切法行。善能趨入。豈同外道無益苦行乎 ［補註］抒水還珠。刺股取印。輟席成道。世出世間何有難事。豈同外道者。明今是勤修正道故 二約喻顯精怠(二)。初精進比水長流。二懈怠況火數息。初精進比水長流。
是故汝等當勤精進譬如小水常流則能穿石 以成就不退轉故。勸修習長養。由精進匪間。如水不絕則穿石也二懈怠況火數息。
若行者之心數數懈廢譬如鉆火未熱而息雖欲得火火難可得是名精進 懈廢謂不精進。念處退失不成就心慧故。火
【現代漢語翻譯】 現代漢語譯本 諸見集生：［補註］利他名為菩薩（Bodhisattva，指以幫助他人為目標的覺悟者）。獨善其身者稱為聲聞（Śrāvaka，指通過聽聞佛法而證悟的人）。為何喜歡與大眾在一起反而說是受苦惱呢？回答說，子輿氏說：『人的毛病在於喜歡當別人的老師。』解釋說，學問有餘的人，別人會來向他求教，不得已而應付他們。如果喜歡當別人的老師，因此成為一種毛病，那麼他的毛病是由於喜歡造成的。現在的毛病是由於喜歡與大眾在一起造成的。不然的話，自利利他，就像種一棵大樹，給天下人遮陰乘涼，這是大利益，有什麼可憂慮的呢？ 二、進一步開示沒有出離之相。 世間的束縛，沉沒于眾多的痛苦之中，就像老象陷在泥里，不能自己出來，這叫做遠離。束縛沉沒于痛苦，是由於煩惱和業的污染而產生的。老象比喻束縛。陷在泥里比喻眾多的痛苦。因為象的身體笨重，束縛深厚。因為老了，觀照智慧微弱。所以陷在眾多的痛苦泥潭中，不能自己出來。［補註］世間的束縛者，獨自修行是出世法，喜歡與大眾在一起是世間法。 四、不疲倦的功德（二）。首先就法門闡明不退轉。其次用比喻來顯示精進和懈怠。首先就法門闡明不退轉。 你們這些比丘（bhikṣu，佛教出家修行者），如果勤奮精進，那麼事情就沒有困難的。既然沒有疲倦，那麼對於一切法門，都能很好地趨入。哪裡像外道（Tirthika，指佛教以外的其他宗教或哲學派別）那樣做無益的苦行呢？［補註］從水中撈取珍珠，用錐子刺大腿來獲取印記，停止編織而成就道業。世間和出世間，哪裡有什麼難事呢？哪裡像外道那樣，說明現在是勤奮修正道的原因。 二、用比喻來顯示精進和懈怠（二）。首先用精進比喻水長流。其次用懈怠比喻火熄滅。首先用精進比喻水長流。 因此你們應當勤奮精進，就像小水長流，就能穿透石頭。因為成就了不退轉的緣故，勸勉修習增長。由於精進不間斷，就像水流不止就能穿透石頭。二、用懈怠比喻火熄滅。 如果修行者的心經常懈怠廢弛，就像鉆木取火，還沒有熱就停止，即使想要得到火，火也是難以得到的，這叫做精進。懈怠廢弛就是不精進。念處退失，不能成就心慧的緣故。火
【English Translation】 English version The arising of various views: [Commentary] Benefiting others is called Bodhisattva (an enlightened being who aims to help others). Being good only to oneself is called Śrāvaka (a disciple who attains enlightenment through hearing the teachings). Why is it said to suffer when one enjoys being with the community? The answer is, Master Ziyu said: 'The problem with people is that they like to be teachers of others.' The explanation is that those with excess knowledge are sought after by others, and they respond out of necessity. If one enjoys being a teacher, it becomes a problem because their suffering arises from this enjoyment. The present suffering arises from enjoying being with the community. Otherwise, benefiting oneself and others is like planting a large tree, providing shade for everyone, which is a great benefit, so what is there to worry about? Second, further showing that there is no characteristic of renunciation. The bondage of the world, sinking into numerous sufferings, is like an old elephant stuck in the mud, unable to get out on its own, this is called being far away. Bondage sinking into suffering arises from the defilements of afflictions and karma. The old elephant is a metaphor for bondage. Being stuck in the mud is a metaphor for numerous sufferings. Because the elephant's body is heavy, the bondage is deep. Because it is old, its wisdom of observation is weak. Therefore, it is stuck in the mud of numerous sufferings and cannot get out on its own. [Commentary] Those bound by the world, practicing alone is a transcendental dharma, enjoying being with the community is a worldly dharma. Fourth, the merits of non-weariness (two parts). First, clarifying non-retrogression based on the Dharma. Second, using metaphors to illustrate diligence and laziness. First, clarifying non-retrogression based on the Dharma. You bhikkhus (Buddhist monks), if you are diligent and energetic, then there will be no difficulties. Since there is no weariness, then for all dharmas, you can enter well. How can it be like the Tirthikas (non-Buddhist ascetics) doing useless ascetic practices? [Commentary] Retrieving pearls from water, piercing the thigh to obtain a mark, stopping weaving to achieve the path. What is difficult in the world and beyond? How can it be like the Tirthikas, explaining that now is the reason for diligently correcting the path. Second, using metaphors to illustrate diligence and laziness (two parts). First, using diligence as a metaphor for the continuous flow of water. Second, using laziness as a metaphor for extinguishing fire. First, using diligence as a metaphor for the continuous flow of water. Therefore, you should be diligent and energetic, just like a small stream of water flowing continuously, it can penetrate stone. Because of achieving non-retrogression, encourage cultivation and growth. Because of continuous diligence, like water flowing without stopping, it can penetrate stone. Second, using laziness as a metaphor for extinguishing fire. If the practitioner's mind is frequently lazy and abandoned, like drilling wood for fire, stopping before it gets hot, even if you want to get fire, it is difficult to obtain, this is called diligence. Lazy and abandoned means not being diligent. Mindfulness is lost, and the wisdom of the mind cannot be achieved. Fire
者聖道如火。能燒惑薪。暖頂以前皆名未熱。已熱而息火尚不生。未熱數息。雖經年劫終無得理。此說懈怠過也。華嚴頌云。如鉆燧求火。未出而數息火勢隨止滅。懈怠者亦然。彼疏約三慧以辯懈怠。約聞則聽習數息明解不生。約思則抉擇數息真智不生。約修則定慧數息聖道不生。禪宗六祖共傳斯喻。愿諸學者銘心書紳 ［補註］精進二義。事則唸唸勤修。理則唸唸空寂。故云一念不生是真精進 五不忘念功德(三)。初明不忘。二辯勸修。三示得失。初明不忘(二)。初明行中最勝。二明能遮重怨。初明行中最勝。
汝等比丘求善知識求善護助無如不忘念 略舉三行。求者聞法行。善知識通三種。一教授善知識。二同行善知識。三外護善知識。今謂求教授也。聞名欽德曰知。睹形敬奉曰識。護者內善思惟行。如聞而思守護不失也。助者如法修行。行謂如思而修。即是以行助解求善助也。不忘念者。結為最勝。不忘正念於三行中為首為勝。故云無如不忘念。上之三行亦名三慧。慧以照了為義。行以進趣為義。照了進趣悉由不忘念也。無聞慧如覆器不能受水。無思慧如漏器雖受而失。無修慧如穢器雖不漏失穢不可用。以不忘念則既仰且完而復清凈也。故涅槃云。四法是涅槃近因。一近善知識。二聽聞正法。三思惟
【現代漢語翻譯】 現代漢語譯本： 這聖道就像火一樣，能夠燃燒迷惑的薪柴。在暖頂之前都叫做『未熱』。即使已經熱了，但停止努力，火也無法產生。如果『未熱』時就數息，即使經過多年也終究無法得道。這是說懈怠的過失。《華嚴經》的偈頌說：『就像鉆木取火，火還沒出來就停止休息，火勢就會隨之熄滅。懈怠的人也是這樣。』該疏文用聞、思、修三慧來辨析懈怠。從聞慧來說，聽聞學習數息，明瞭的理解無法產生；從思慧來說，決斷選擇數息，真正的智慧無法產生；從修慧來說，通過禪定智慧數息，聖道無法產生。禪宗六祖共同傳達這個比喻，希望各位學習者銘記在心。 [補註] 精進有兩種含義：從事情上說，是念念勤奮修行；從道理上說，是念念空寂。所以說『一念不生才是真正的精進』。 五種不忘唸的功德（三）：首先說明不忘念，其次辨析勸勉修行，再次說明得失。首先說明不忘念（二）：首先說明修行中最殊勝的，其次說明能夠遮止重大的怨恨。首先說明修行中最殊勝的。
『你們這些比丘，尋求善知識，尋求好的護持幫助，沒有比不忘念更好的了。』 簡略地舉出三種修行。『求』是指聽聞佛法的修行。善知識包括三種：一是教授善知識（teaching spiritual friend），二是同行善知識（spiritual friend on the same path），三是外護善知識（supporting spiritual friend）。這裡指的是尋求教授善知識。聽聞名聲欽佩其德行叫做『知』，看到其形貌恭敬奉行叫做『識』。『護』是指內心好好地思惟修行，像聽聞佛法后思惟守護而不丟失。『助』是指如法修行，修行是指像思惟後去修行，也就是用修行來幫助理解，尋求好的幫助。『不忘念』，總結為最殊勝的。不忘記正確的念頭，在三種修行中是最重要的，是最殊勝的。所以說『沒有比不忘念更好的了』。上面的三種修行也叫做三慧。慧是以照亮明白為意義，行是以前進趨向為意義。照亮明白和前進趨向都依靠不忘念。沒有聞慧就像倒扣的器皿不能接受水，沒有思慧就像有漏洞的器皿即使接受了也會漏掉，沒有修慧就像骯髒的器皿即使不漏掉裡面的東西也不能用。有了不忘念，就既能仰起又能完整而且還清凈。所以《涅槃經》說：『四法是涅槃的近因：一是親近善知識，二是聽聞正法，三是思惟』
【English Translation】 English version: The sacred path is like fire, capable of burning the firewood of delusion. Everything before reaching the 'warmth peak' is called 'not yet warm'. Even if it's already warm, but effort ceases, the fire cannot be produced. If one counts breaths while 'not yet warm', even after many years, one will ultimately not attain enlightenment. This speaks of the fault of laziness. The verse in the Avatamsaka Sutra says: 'Like drilling wood to obtain fire, if one stops to rest before the fire emerges, the fire's momentum will cease and be extinguished. The lazy person is also like this.' This commentary uses the three wisdoms (聞、思、修 - hearing, contemplation, and cultivation) to distinguish laziness. Regarding hearing wisdom, listening and learning to count breaths will not produce clear understanding. Regarding contemplation wisdom, decisive selection of counting breaths will not produce true wisdom. Regarding cultivation wisdom, using meditative wisdom to count breaths will not produce the sacred path. The Sixth Patriarchs of Zen commonly transmitted this metaphor, hoping that all learners will inscribe it in their hearts. [Supplementary Note] Diligence has two meanings: in terms of action, it is diligently cultivating in every moment; in terms of principle, it is emptiness and stillness in every moment. Therefore, it is said that 'not generating a single thought is true diligence'. The five merits of non-forgetting mindfulness (three): First, explain non-forgetting; second, discuss and encourage cultivation; third, show gains and losses. First, explain non-forgetting (two): First, explain the most supreme among practices; second, explain the ability to obstruct heavy resentment. First, explain the most supreme among practices.
'You monks, seeking good spiritual friends (善知識 - kalyāṇa-mitra), seeking good protection and assistance, there is nothing better than non-forgetting mindfulness.' Briefly listing three practices. 'Seeking' refers to the practice of hearing the Dharma. Good spiritual friends include three types: first, teaching spiritual friends (教授善知識 - instructional kalyāṇa-mitra), second, spiritual friends on the same path (同行善知識 - co-practitioner kalyāṇa-mitra), and third, supporting spiritual friends (外護善知識 - supportive kalyāṇa-mitra). Here, it refers to seeking a teaching spiritual friend. Hearing the name and admiring their virtue is called 'knowing' (知 - zhī), seeing their form and respectfully following is called 'recognizing' (識 - shí). 'Protecting' refers to inwardly contemplating and practicing well, like contemplating and guarding what is heard without losing it. 'Assisting' refers to practicing according to the Dharma, practice refers to practicing after contemplation, which is using practice to assist understanding, seeking good assistance. 'Non-forgetting mindfulness' is concluded as the most supreme. Not forgetting correct mindfulness is the most important and supreme among the three practices. Therefore, it is said that 'there is nothing better than non-forgetting mindfulness'. The above three practices are also called the three wisdoms. Wisdom (慧 - huì) means illuminating and understanding, practice (行 - xíng) means advancing and progressing. Illuminating and understanding, and advancing and progressing, all rely on non-forgetting mindfulness. Without hearing wisdom, it is like an overturned vessel that cannot receive water; without contemplation wisdom, it is like a leaky vessel that loses what it receives; without cultivation wisdom, it is like a dirty vessel that, even if it doesn't leak, its contents are unusable. With non-forgetting mindfulness, it is both upright and complete, and also pure. Therefore, the Nirvana Sutra says: 'Four dharmas are the near causes of Nirvana: first, associating with good spiritual friends; second, hearing the correct Dharma; third, contemplating.'
其義。四如說修行。若言苦行是涅槃因者無有是處。今合初二故三也 ［補註］知識護助有二。一者知識是師。護助是友。不忘念者。方能承受師友教誨。忘念之人。明師良友日臨之無益也。二者知識是一心。護助是三慧。不忘念則一心瞭然三慧具足 二明能遮重怨。
若有不忘念者諸煩惱賊則不能入 以常念正道故則煩惱怨賊。不能入心害三種善根也 ［補註］三善根即三慧二辯勸修。
是故汝等常當攝念在心 令初念處成就也三示得失(二)。初失念成就多過。二得念成就多功。初失念成就多過。
若失念者則失諸功德 失念謂有始無終也。無終則失三慧。慧失則聖果無由可階耳 二得念成就多功。
若念力堅強雖入五欲賊中不為所害譬如著鎧入陣則無所畏是名不忘念 鎧喻念力。陣喻五欲鎧甲也 ［補註］如將刑罪人。臨樂不樂。亦以不忘怖死念故 六禪定功德(三)。初明定。二勸修。三示益。初明定(二)。初攝念能生。二定成有用。初攝念能生。
汝等比丘若攝心者心則在定 謂八種禪定。因攝念生故 ［補註］楞嚴云。攝心為戒。因戒攝定。是也 二定成有用。
心在定故能知世間生滅法相 禪定成就則有果用。故能知生滅法相。如升大虛下見萬象 ［補註］楞
【現代漢語翻譯】 現代漢語譯本：其含義是，四如法修行。如果說苦行是涅槃（Nirvana，解脫）的原因，那是不對的。現在把最初的兩個合併，所以是第三個。[補註]知識的護持幫助有兩種：一是知識是老師，護助是朋友。只有不忘失正念的人，才能承受老師和朋友的教誨。對於忘失正念的人，即使是明師良友天天在他身邊，也沒有益處。二是知識是一心，護助是三慧（三種智慧）。不忘失正念，那麼一心瞭然，三慧具足。二、說明能夠遮止重大的怨恨。 若有不忘念者，諸煩惱賊則不能入。因為常常憶念正道，所以煩惱怨賊就不能進入內心，損害三種善根。[補註]三種善根即是三慧。二、辨明勸勉修行。 是故汝等常當攝念在心。所以你們應當常常收攝念頭，安住在心中，使最初的念處成就。三、顯示得失（二）。首先是失念成就很多過失，其次是得念成就很多功德。首先是失念成就很多過失。 若失念者，則失諸功德。失念就是有始無終。沒有終結，就會失去三慧。失去智慧，那麼聖果就沒有辦法可以證得。[補註]二、得念成就很多功德。 若念力堅強，雖入五欲賊中，不為所害，譬如著鎧入陣，則無所畏，是名不忘念。鎧甲比喻念力，戰場比喻五欲。[補註]如同將要被判刑的罪人，即使面臨享樂也不會快樂，也是因為不忘記對死亡的恐懼。六、禪定的功德（三）。首先說明禪定，其次勸勉修行，再次顯示利益。首先說明禪定（二）。首先是攝念能夠產生禪定，其次是禪定成就後有用處。首先是攝念能夠產生禪定。 汝等比丘，若攝心者，心則在定。就是指八種禪定，因為收攝念頭而產生。[補註]《楞嚴經》說：『攝心為戒，因戒攝定』，就是這個意思。二、禪定成就後有用處。 心在定故，能知世間生滅法相。禪定成就，就會有果報和作用，所以能夠知道世間生滅的法相。如同升到高空，向下觀看萬象。[補註]《楞
【English Translation】 English version: Its meaning is, fourfold practice according to the Dharma. If it is said that ascetic practices are the cause of Nirvana (liberation), that is not the case. Now, combining the first two, it is the third. [Annotation] There are two types of support and assistance from knowledge: one is that knowledge is the teacher, and assistance is the friend. Only those who do not forget mindfulness can receive the teachings of teachers and friends. For those who forget mindfulness, even if wise teachers and good friends are by their side every day, it is of no benefit. The second is that knowledge is one mind, and assistance is the three wisdoms (three types of wisdom). If one does not forget mindfulness, then the one mind is clear, and the three wisdoms are complete. Second, it explains how to prevent major resentments. If one is mindful, the thieves of afflictions cannot enter. Because one constantly remembers the right path, the resentful thieves of afflictions cannot enter the mind and harm the three roots of goodness. [Annotation] The three roots of goodness are the three wisdoms. Second, it clarifies and encourages practice. Therefore, you should always gather your thoughts and keep them in your mind, so that the initial place of mindfulness is achieved. Third, it shows gains and losses (two aspects). First, losing mindfulness leads to many faults, and second, gaining mindfulness leads to many merits. First, losing mindfulness leads to many faults. If one loses mindfulness, one loses all merits. Losing mindfulness means having a beginning but no end. Without an end, one will lose the three wisdoms. If one loses wisdom, then the holy fruit cannot be attained. [Annotation] Second, gaining mindfulness leads to many merits. If the power of mindfulness is strong, even if one enters the midst of the thieves of the five desires, one will not be harmed, just like wearing armor into battle, one will have no fear. This is called not forgetting mindfulness. Armor is a metaphor for the power of mindfulness, and the battlefield is a metaphor for the five desires. [Annotation] It is like a criminal about to be executed, who will not enjoy pleasure even when faced with it, because he does not forget the fear of death. Six, the merits of Dhyana (meditative absorption) (three aspects). First, it explains Dhyana, second, it encourages practice, and third, it shows the benefits. First, it explains Dhyana (two aspects). First, gathering thoughts can generate Dhyana, and second, Dhyana becomes useful after it is achieved. First, gathering thoughts can generate Dhyana. Monks, if you gather your minds, your minds will be in Dhyana. This refers to the eight types of Dhyana, which arise from gathering thoughts. [Annotation] The Surangama Sutra says: 'Gathering the mind is the precept, and the precept leads to Dhyana.' This is the meaning. Second, Dhyana becomes useful after it is achieved. Because the mind is in Dhyana, it can know the characteristics of the arising and ceasing of phenomena in the world. When Dhyana is achieved, there will be rewards and effects, so one can know the characteristics of the arising and ceasing of phenomena in the world. It is like ascending to the high sky and looking down to see all phenomena. [Annotation] The Surangama
嚴云。因定發慧是也。在定之心不著於物。故云如升太虛。不著於物斯能照物。故云下見萬象。又如大海澄清森羅自見 二勸修。
是故汝等常當精勤修習諸定 精勤對治懈怠無修習方便障也。是故懈怠有三種。一不安隱懈怠。二無味懈怠。三不知恐怖懈怠。云何修習一一對治。示現精勤修習。節量食臥。及調阿那波那故。精勤修習。覺知諸定有通慧功德。及盡苦原故。大希有事故。精勤修習。觀察生老病死苦。及四惡趣苦。我未能離苦。即精進對治也 ［補註］諸定者定有多種。如四禪八定十六特勝等乃至那伽大定 三示益(三)。初法。二喻。三合。初法。
若得定者心則不散 功德成就無所對治也 二喻。
譬如惜水之家善治堤塘 喻治堤塘則能積水。堤限也。積土為封限也 三合。
行者亦爾為智慧水故善修禪定令不漏失是名為定 智慧合惜水。禪定合堤塘。不漏合心不散。論云。示善修功德上上增長故。由禪發智。則知世間生滅法相故 ［補註］為慧修定定必發慧。為定修定是名癡定 七智慧功德(二)。初正明智慧破障。二喻顯四種功德。初正明智慧破障(二)。初約有慧顯是。二明無慧斥非。初約有慧顯是(三)。初能破理事二障。二難得常令防護。三明其難得能得。初能破
【現代漢語翻譯】 現代漢語譯本： 嚴云，因為禪定而啓發智慧就是這個意思。處於禪定中的心不執著于外物，所以說就像升入太空一樣空曠。不執著于外物，才能照見萬物，所以說能向下看見萬象。又像大海澄清，各種事物自然顯現。這是第二部分，勸勉修行。 因此，你們應當經常精進勤奮地修習各種禪定。精進勤奮是爲了對治懈怠，因為懈怠會障礙修習的方便。所以懈怠有三種：一是不安穩的懈怠，二是無味的懈怠，三是不知恐怖的懈怠。如何修習來一一對治呢？通過展示精進勤奮的修習，節制飲食和睡眠，以及調理阿那波那（呼吸），來精進勤奮地修習。覺知各種禪定具有通達智慧的功德，以及能夠徹底消除痛苦的根源，因為這是非常稀有難得的事情，所以要精進勤奮地修習。觀察生老病死苦，以及四惡趣的痛苦，如果我不能脫離這些痛苦，就要精進地對治。［補註］各種禪定有很多種，比如四禪、八定、十六特勝等等，乃至那伽（龍）大定。這是第三部分，闡述修習禪定的益處（分為三個方面）：首先是法理，其次是比喻，最後是總結。首先是法理。 如果能夠獲得禪定，心就不會散亂。這是功德成就，沒有什麼可以對治的了。這是第二個方面，比喻。 比如珍惜水的人家，會好好地修築堤壩。這比喻修築堤壩就能積蓄水。堤，是堤岸；積土成為屏障，也是堤岸。這是第三個方面，總結。 修行的人也是這樣，爲了獲得智慧之水，要好好地修習禪定，使智慧不泄漏散失，這就叫做定。智慧比喻珍惜的水，禪定比喻堤壩，不泄漏比喻心不散亂。《論》中說，這是爲了展示好好修習的功德會不斷增長。通過禪定啓發智慧，就能瞭解世間生滅的法相。［補註］爲了啓發智慧而修習禪定，禪定必定會啓發智慧；爲了禪定而修習禪定，這就叫做癡定。第七部分，智慧的功德（分為兩個方面）：首先是正面闡明智慧能夠破除障礙，其次是用比喻來顯示四種功德。首先是正面闡明智慧能夠破除障礙（分為兩個方面）：首先是從有智慧的角度來顯示，其次是闡明沒有智慧的過失。首先是從有智慧的角度來顯示（分為三個方面）：首先是能夠破除事和理兩種障礙，其次是難以獲得所以要經常防護，第三是闡明智慧的難得和能得。首先是能夠破除
【English Translation】 English version: Yan Yun, it is because of Samadhi (concentration) that wisdom is developed. The mind in Samadhi is not attached to external objects, hence it is said to be like ascending into the vast emptiness. Not being attached to objects, it is able to illuminate them, hence it is said to see the myriad phenomena below. It is also like the great ocean becoming clear, where all things naturally appear. This is the second part, encouraging cultivation. Therefore, you should always diligently and earnestly cultivate various Samadhis. Diligence and earnestness are to counteract laziness, because laziness obstructs the convenience of cultivation. Therefore, there are three types of laziness: first, unstable laziness; second, tasteless laziness; third, ignorance of the terror of laziness. How to cultivate to counteract them one by one? By demonstrating diligent and earnest cultivation, moderating food and sleep, and regulating Anapanasati (breath awareness), cultivate diligently. Be aware that various Samadhis have the merit of penetrating wisdom, and that they can completely eliminate the root of suffering, because this is a very rare and precious thing, so cultivate diligently. Observe the suffering of birth, old age, sickness, and death, and the suffering of the four evil realms. If I cannot escape these sufferings, then I must diligently counteract them. [Note] There are many kinds of Samadhis, such as the Four Dhyanas, the Eight Samadhis, the Sixteen Special Insights, and even the Naga (dragon) Great Samadhi. This is the third part, elaborating on the benefits of cultivating Samadhi (divided into three aspects): first, the principle of Dharma; second, the metaphor; and third, the conclusion. First, the principle of Dharma. If one can attain Samadhi, the mind will not be scattered. This is the accomplishment of merit, and there is nothing to counteract. This is the second aspect, the metaphor. For example, a family that cherishes water will take good care of the dikes. This is a metaphor that building dikes can store water. A dike is a bank; accumulating soil to form a barrier is also a dike. This is the third aspect, the conclusion. Practitioners are also like this. In order to obtain the water of wisdom, they must cultivate Samadhi well, so that wisdom is not leaked and lost. This is called Samadhi. Wisdom is likened to cherished water, Samadhi is likened to dikes, and not leaking is likened to the mind not being scattered. The Shastra says that this is to show that the merits of good cultivation will continue to increase. By developing wisdom through Samadhi, one can understand the characteristics of the arising and ceasing of phenomena in the world. [Note] To cultivate Samadhi in order to develop wisdom, Samadhi will surely develop wisdom; to cultivate Samadhi for the sake of Samadhi, this is called foolish Samadhi. The seventh part, the merits of wisdom (divided into two aspects): first, directly explaining that wisdom can break through obstacles; second, using metaphors to show the four kinds of merits. First, directly explaining that wisdom can break through obstacles (divided into two aspects): first, showing from the perspective of having wisdom; second, explaining the faults of not having wisdom. First, showing from the perspective of having wisdom (divided into three aspects): first, being able to break through the two obstacles of phenomena and principle; second, being difficult to obtain, so it must be constantly protected; third, explaining the difficulty and attainability of wisdom. First, being able to break through
理事二障。
汝等比丘若有智慧則無貪著 貪著有二。一于真實義處生著。名理障也。二於世間事處生著。名事障也。若有智慧則二著不起。名破障也 ［補註］楞嚴謂因妄顯真。妄既本空。真亦不立。何可著也 二難得常令防護。
常自省察不令有失 於一切時。常修心慧故 ［補註］省察者。察知事理二障。時時省察勿使障生。是二皆名心慧 三明其難得能得。
是則於我法中能得解脫 即于第一義處。遠離貪著。故得解脫 ［補註］武帝之於達磨。是未能遠離第一義故 二明無慧斥非。
若不爾者既非道人又非白衣無所名也 心無智慧故非道人。形已削染故非白衣。兩端不攝故無所名 ［補註］強與安名曰鳥鼠僧。僧眾中尊而有鳥鼠之名。可恥甚矣 二喻顯四種功德(二)。初正明四種功德。二結嘆照覺功能。初正明四種功德(二)。初喻。二合。初喻(四)。初喻聞。二喻思。三喻修。四喻證。初喻聞。
實智慧者則是度老病死海堅牢船也 此三深廣。沒溺眾生。故如海也。聞法起信如得牢船。必假思慧。為帆檣便風。方有所利茍無此二船雖堅牢但在此岸 ［補註］信為道元功德母。故聞法起信乃入道底本。如船為載物渡人之底本也 二喻思。
亦是無明黑暗大明燈也
【現代漢語翻譯】 現代漢語譯本： 理事二障。
你們這些比丘，如果擁有智慧，就不會有貪戀執著。貪戀執著有兩種：一種是對真實義理產生執著，這叫做理障（對真理的障礙）；另一種是對世間事物產生執著，這叫做事障（對世俗事務的障礙）。如果擁有智慧，這兩種執著就不會產生，這就叫做破障（破除障礙）。[補註]《楞嚴經》說因為虛妄才顯現真實，虛妄本來就是空，真實也無法成立，又有什麼可以執著的呢？
兩種難以獲得的（智慧和解脫）要經常加以防護。
經常自我反省檢查，不要讓它們失去。在一切時候，都要修習心性和智慧。[補註]反省檢查，就是檢查覺知事障和理障，時時反省檢查不要讓這些障礙產生。這兩種都叫做心慧。
明白它們難以獲得，並且能夠獲得。
這樣就能在我的佛法中獲得解脫。就是在第一義諦（最高的真理）處，遠離貪戀執著，所以能獲得解脫。[補註]梁武帝對於達摩（Bodhidharma）的（不理解），就是因為未能遠離第一義諦的緣故。
說明沒有智慧的過失。
如果不是這樣，既不是出家人，也不是在家人，沒有什麼可以稱呼的。心中沒有智慧，所以不是出家人；形體已經剃髮染色，所以不是在家人。兩方面都不屬於，所以沒有什麼可以稱呼的。[補註]勉強給他們安個名字叫做鳥鼠僧（不像僧人的僧人）。身為僧眾中的一員，卻有鳥鼠這樣的名聲，真是可恥啊！
用比喻來顯示四種功德（兩種）。首先正面說明四種功德，然後總結讚歎照亮覺悟的功能。首先正面說明四種功德（兩種）。首先是比喻，然後是總結。首先是比喻（四種）。首先比喻聽聞，然後比喻思考，然後比喻修行，然後比喻證悟。首先比喻聽聞。
真正的智慧，就是度過老、病、死苦海的堅固船隻。這三種痛苦深廣，淹沒眾生，所以像大海一樣。聽聞佛法生起信心，就像得到堅固的船隻。必須憑藉思考的智慧，作為風帆和桅桿，順風而行，才能有所利益。如果沒有這兩種，船即使堅固，也只能停留在岸邊。[補註]信心是道的開端，是功德的母親，所以聽聞佛法生起信心，是進入佛道的根本。就像船是載物渡人的根本一樣。
比喻思考。
也是照亮無明黑暗的大明燈。
【English Translation】 English version: The Two Obstacles of Principle and Phenomena.
You monks, if you have wisdom, you will not be attached. There are two kinds of attachment: one is attachment to the true meaning, which is called the obstacle of principle (理障); the other is attachment to worldly affairs, which is called the obstacle of phenomena (事障). If you have wisdom, these two attachments will not arise, which is called breaking through obstacles (破障). [Note] The Shurangama Sutra says that truth is revealed because of delusion. Since delusion is fundamentally empty, truth cannot be established either. What is there to be attached to?
The two difficult-to-obtain (wisdom and liberation) should be constantly protected.
Constantly examine yourself and do not let them be lost. At all times, cultivate the mind and wisdom. [Note] Examining is to be aware of the obstacles of phenomena and principle. Constantly examine and do not let these obstacles arise. Both of these are called mind-wisdom (心慧).
Understand that they are difficult to obtain and can be obtained.
Then you can attain liberation in my Dharma. That is, in the realm of the first principle (第一義諦, the highest truth), stay away from attachment, so you can attain liberation. [Note] Emperor Wu's (of Liang Dynasty) (misunderstanding) of Bodhidharma (達磨) was because he failed to stay away from the first principle.
Explain the faults of not having wisdom.
If not, you are neither a monk nor a layman, and there is nothing to call you. Because there is no wisdom in the mind, you are not a monk; because the form has been shaved and dyed, you are not a layman. Because you do not belong to either side, there is nothing to call you. [Note] Forcibly giving them a name is 'bird-rat monks' (鳥鼠僧, monks who are not like monks). Being a member of the Sangha, but having the name of a bird-rat, is truly shameful!
Use metaphors to show the four kinds of merits (two kinds). First, directly explain the four kinds of merits, and then summarize and praise the function of illuminating enlightenment. First, directly explain the four kinds of merits (two kinds). First is the metaphor, then the summary. First is the metaphor (four kinds). First, the metaphor of hearing, then the metaphor of thinking, then the metaphor of practice, then the metaphor of realization. First, the metaphor of hearing.
True wisdom is the firm boat to cross the sea of old age, sickness, and death. These three sufferings are deep and wide, drowning sentient beings, so they are like the sea. Hearing the Dharma and giving rise to faith is like obtaining a firm boat. It is necessary to rely on the wisdom of thinking, as sails and masts, to go with the wind, in order to benefit. Without these two, even if the boat is firm, it can only stay on the shore. [Note] Faith is the beginning of the path and the mother of merit, so hearing the Dharma and giving rise to faith is the foundation for entering the path. Just as the boat is the foundation for carrying things and ferrying people.
The metaphor of thinking.
It is also the bright lamp that illuminates the darkness of ignorance.
聞而不思則于道黑暗。故以思慧喻明燈也 三喻修。
一切病者之良藥也 藥以治病。如修慧能動惑 四喻證。
伐煩惱樹之利斧也 以智斷惑乃證聖果。斷惑之智喻之利斧 ［補註］據文勢。船燈藥斧總喻智慧。今分屬聞思修證者。欲易曉也 二合。
是故汝等當以聞思修慧而自增益 即證果也 二結嘆照覺功能。
若人有智慧之照雖是肉眼而是明見人也是名智慧 四種修學功德。于分內處而有照覺。名明見人 八究竟功德(二)。初正明戲論。二勸修遠離。初正明戲論。
汝等比丘種種戲論其心則亂雖復出家猶未得脫 戲論有二。一于真實理生戲論。二於世間事生戲論。于真實理。起四句執。是一非諸。名戲論。當知心之自性離四句故。起故定執則撓其性。故云其心則亂。求那跋摩云。諸論各異端修行理無二。執者有是非。達者無違諍。於法戲論尚已不可。得為世間詼諧嘲謔耶。雖復出家者。形雖離俗心未證理。由乎二種戲論所亂也 ［補註］信心銘云。才有是非紛然失心。故戲論心亂 二勸修遠離(二)。初有對相遠離。二無對相遠離。初有對相遠離。
是故比丘當急舍離亂心戲論 有彼彼功德相也 二無對相遠離。
若汝欲得寂滅樂者唯當善滅戲論之患是名不
【現代漢語翻譯】 現代漢語譯本 聽聞而不思考，就會在真理的道路上陷入黑暗。所以用思考得來的智慧比喻為明燈。 一切病人的良藥。藥物用來治療疾病，如同修習智慧能夠動搖迷惑。 是砍伐煩惱樹的利斧。用智慧斷除迷惑才能證得聖果。斷除迷惑的智慧比喻為利斧。[補註]根據文意，船、燈、藥、斧都比喻智慧。現在將它們分別歸屬於聽聞、思考、修習、證悟，是爲了更容易理解。 因此，你們應當用聽聞、思考、修習得來的智慧來增長自己，也就是證得果位。總結讚歎照亮覺悟的功能。 如果有人有智慧的光照，即使是肉眼也能明察事物，這樣的人就叫做有智慧。四種修學的功德。在自身能力範圍內有所照亮覺悟，就叫做明見之人。八種究竟的功德（二）。首先闡明戲論，然後勸勉修習遠離。首先闡明戲論。 你們這些比丘，種種戲論會使你們的心混亂，即使出了家也仍然不能解脫。戲論有兩種：一種是對真實道理產生戲論，一種是對世間事物產生戲論。對於真實道理，產生四句執著（有、無、亦有亦無、非有非無），這就是戲論。應當知道心的自性是遠離四句的，產生固定的執著就會擾亂它的本性，所以說心會混亂。求那跋摩（Gunabhadra）說：『各種理論各有不同的端點，但修行的道理只有一個。執著的人會有是非之分，通達的人則沒有違背爭論。』對於佛法的戲論尚且不可以，更何況是世間的玩笑嘲弄呢？雖然出了家，但只是形體上離開了世俗，內心並沒有證悟真理，這是因為受到兩種戲論的擾亂。[補註]《信心銘》說：『才產生是非，心就紛亂迷失。』所以戲論會使心混亂。勸勉修習遠離（二）。首先是有對相的遠離，然後是無對相的遠離。首先是有對相的遠離。 因此，比丘們應當趕快捨棄混亂心意的戲論，也就是有彼彼功德的相對之相。然後是無對相的遠離。 如果你們想要得到寂滅的快樂，就應當徹底消除戲論的禍患，這就叫做不...
【English Translation】 English version Hearing without thinking leads to darkness on the path. Therefore, the wisdom gained through thinking is likened to a bright lamp. It is the good medicine for all the sick. Medicine is used to cure diseases, just as cultivating wisdom can shake off delusion. It is the sharp axe for felling the tree of afflictions. Using wisdom to cut off delusion is how one attains the holy fruit. The wisdom that cuts off delusion is likened to a sharp axe. [Note] According to the text, the boat, lamp, medicine, and axe all symbolize wisdom. Now, assigning them respectively to hearing, thinking, practice, and realization is for easier understanding. Therefore, you should increase yourselves with the wisdom gained through hearing, thinking, and practice, which is to attain the fruit. A concluding praise of the function of illuminating and awakening. If a person has the illumination of wisdom, even with physical eyes, they can see clearly. Such a person is called wise. The merits of the four types of learning. Having illumination and awakening within one's capacity is called a person of clear vision. Eight ultimate merits (2). First, clarifying frivolous discussions; second, encouraging practice of detachment. First, clarifying frivolous discussions. You monks, various frivolous discussions will confuse your minds. Even if you have left home, you still cannot be liberated. There are two types of frivolous discussions: one is generating frivolous discussions about true principles, and the other is generating frivolous discussions about worldly matters. Regarding true principles, generating attachment to the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence) is frivolous discussion. One should know that the nature of the mind is apart from the four statements. Generating fixed attachments will disturb its nature, hence it is said that the mind will be confused. Gunabhadra said: 'Various theories have different endpoints, but the principle of practice is only one. Those who are attached will have right and wrong, while those who are enlightened will have no contradictions or disputes.' Frivolous discussions about the Dharma are already unacceptable, let alone worldly jokes and ridicule? Although one has left home, it is only physically leaving the secular world, while the mind has not realized the truth. This is because it is disturbed by the two types of frivolous discussions. [Note] The Faith Mind Inscription says: 'As soon as there is right and wrong, the mind is confused and lost.' Therefore, frivolous discussions confuse the mind. Encouraging the practice of detachment (2). First is detachment from objects with characteristics, and then detachment from objects without characteristics. First is detachment from objects with characteristics. Therefore, monks, you should quickly abandon the frivolous discussions that confuse the mind, which are the relative appearances of having this or that merit. Then is detachment from objects without characteristics. If you want to obtain the joy of Nirvana, you should completely eliminate the harm of frivolous discussions. This is called not...
戲論 無彼彼功德相也。結名不戲論者。示現行成就體性異故 ［補註］見有戲論急舍離之。有彼彼功德相也。言語道斷心行處滅。不見有戲論可舍離。無彼彼功德相也 四顯示畢竟甚深功德分(二)。初略明。二廣釋。初略明(二)。初菩薩常修功德。二如來說法功德。初菩薩常修功德。
汝等比丘于諸功德常當一心舍諸放逸如離怨賊 功德指上所說。一心者無間斷故。制之一處即是。于第一義心修也。如怨賊者。遠離一心相違行如怨賊故 ［補註］第一義心修者。以萬行皆歸圓覺妙心故 二如來說法功德。
大悲世尊所說利益皆已究竟 始說度陳如。終說度須跋。故利益究竟耳 二廣釋(二)。初常修功德。二說法功德。初常修功德。
汝等但當勤而行之若於山間若空澤中若在樹下間處靜室念所受法勿令忘失常當自勉精進修之無為空死後致有悔 勤行者示現常修。山間等示無事處。凡有五處皆遠憒鬧。念所受法者。示修真實無二念故。勿令忘失者令修現前故。精進修之者以方便修故。無為空死者。于相似法處蘇息遠離上上心故。此謂愛著內凡。故於一生不能入聖。名為空死。此誡頂墮人也。后致有悔者。于晚時自知有餘悔不及事故。謂臨終方悔者也。先民有言。臨死修善於計已晚。智者云。有
【現代漢語翻譯】 現代漢語譯本 戲論（無意義的爭論）沒有那些彼此的功德之相。總結命名為『不戲論』，是爲了顯示修行成就的體性是不同的。[補註]見到有戲論要趕緊捨棄它，因為有那些彼此的功德之相。言語的道路斷絕，心念的活動也止息，就看不到有戲論可以捨棄，也就沒有那些彼此的功德之相。第四部分顯示畢竟甚深的功德（分為兩部分）：首先是簡略地說明，然後是詳細地解釋。首先是簡略地說明（分為兩部分）：一是菩薩常修的功德，二是如來說法的功德。首先是菩薩常修的功德。 『你們這些比丘，對於各種功德，應當常常一心一意，捨棄各種放逸，就像遠離怨賊一樣。』這裡的功德指的是上面所說的。一心指的是沒有間斷。制心一處就是一心，也就是在第一義諦上修心。[補註]在第一義諦上修心，是因為所有的修行都歸於圓覺妙心。二是如來說法的功德。 『大悲世尊所說的利益都已經究竟。』從最初度化憍陳如（Kaundinya，五比丘之首）開始，到最後度化須跋陀羅（Subhadra，佛陀最後度化的弟子）為止，所以說利益已經究竟。第二部分是詳細地解釋（分為兩部分）：一是常修的功德，二是說法的功德。首先是常修的功德。 『你們只要勤奮地去修行，如果在山間，如果在空曠的沼澤地，如果在樹下，在僻靜的房間里，都要憶念所接受的佛法，不要讓它忘記喪失，要常常自我勉勵，精進地去修習，不要虛度一生而死，死後才會有後悔。』勤奮地修行，是顯示常常修習。山間等等，是顯示沒有俗事干擾的地方。總共有五個地方，都是遠離喧鬧的地方。憶念所接受的佛法，是顯示修習真實不二的念頭。不要讓它忘記喪失，是爲了讓修習顯現在眼前。精進地修習，是用方便法門來修習。不要虛度一生而死，是因為在相似的佛法處休息，遠離了上上的心。這說的是愛著內凡。所以一生都不能入聖，叫做虛度一生而死。這是告誡那些從頂上墮落的人。死後才會有後悔，說的是在晚年的時候，自己知道還有剩餘的事情沒有完成，後悔也來不及了。古人有話說，臨死才修善，估計已經晚了。智者說，有
【English Translation】 English version 'Delusion (meaningless arguments) does not have those respective merits. Concluding and naming it 'Non-Delusion' is to show that the nature of the achievement of practice is different. [Annotation] When you see delusion, quickly abandon it, because it has those respective merits. The path of speech is cut off, and the activity of the mind ceases, then you will not see any delusion to abandon, and there will be no respective merits. The fourth part shows the ultimately profound merits (divided into two parts): first, a brief explanation, and then a detailed explanation. First, a brief explanation (divided into two parts): one is the merits that Bodhisattvas constantly cultivate, and the other is the merits of the Thus Come One's (Tathagata) teaching of the Dharma. First, the merits that Bodhisattvas constantly cultivate.' 'You monks, regarding all merits, you should always be single-minded and abandon all negligence, just like staying away from enemies and thieves.' The merits here refer to what was mentioned above. Single-mindedness means without interruption. Focusing the mind in one place is single-mindedness, which is cultivating the mind in the ultimate truth. [Annotation] Cultivating the mind in the ultimate truth is because all practices return to the wonderful mind of perfect enlightenment (yuanjue miaoxin). Second, the merits of the Thus Come One's teaching of the Dharma.' 'The benefits spoken by the Great Compassionate World Honored One (Mahakaruna-lokanatha) are already complete.' From the initial conversion of Kaundinya (Kaundinya, the first of the five monks) to the final conversion of Subhadra (Subhadra, the last disciple converted by the Buddha), it is said that the benefits are complete. The second part is a detailed explanation (divided into two parts): one is the merits of constant cultivation, and the other is the merits of teaching the Dharma. First, the merits of constant cultivation.' 'You should just diligently practice, whether in the mountains, in empty marshes, or under trees, in secluded rooms, you should remember the Dharma you have received, do not let it be forgotten or lost, and you should always encourage yourselves to diligently practice, do not waste your life and die, only to regret it after death.' Diligently practicing is to show constant practice. The mountains, etc., are to show places without worldly distractions. There are a total of five places, all of which are far from noise and disturbance. Remembering the Dharma you have received is to show the practice of true and non-dual thoughts. Do not let it be forgotten or lost, in order to make the practice appear before you. Diligently practicing is to practice with skillful means. Do not waste your life and die, because you are resting in similar Dharmas, away from the supreme mind. This refers to being attached to internal ordinary states. Therefore, one cannot enter the holy state in one lifetime, which is called wasting one's life and dying. This is a warning to those who have fallen from the top. Regretting it after death refers to knowing in old age that there are still remaining things that have not been completed, and it is too late to regret. The ancients said, 'It is probably too late to cultivate goodness when you are about to die.' The wise say, 'There are'
鄴洛禪師。名播河海。住則四方云仰。動則百千成群。殷殷轟轟於世有何利益。臨終皆悔也 ［補註］空死而悔有二。一是荒蕪三業全不修行。臨終知墮惡處故悔。一是得少為足未證謂證。臨終知非極果故悔。今疏舉重言之輕可知矣 二說法功德。
我如良醫知病說藥服與不服非醫咎也又如善導導人善道聞之不行非導過也 良藥喻說法能破惡。善導喻說法能生善。不受由機非佛過失 五顯示入證決定分(三)。初方便顯發門。二法輪成就門。三分別功德門。初方便顯發門。
汝等若於苦等四諦有所疑者可疾問之毋得懷疑不求決也 四諦是行者常觀察。及依之起行。故勸問也。苦則八事遷迫。集則惑業牽報。滅則二脫離縛。道則三學能通。於此有疑何能觀察起行耶。佛今垂滅故勸疾問 ［補註］二脫謂二種解脫也。一者慧解脫。二者俱解脫。又一者解脫煩惱。二者解脫于礙。上惟小乘。下通菩薩二法輪成就門。
爾時世尊如是三唱人無問者所以者何眾無疑故 三唱者。示現法輪滿足成就。三轉實法故。無問者。示現證法滿足成就故。無疑者。示現斷功德滿足成就故 ［補註］如來知眾無疑。尚不須一唱。而必三唱。大慈大悲愍物無已之心也 三分別說法門(二)。初經家敘。二正分別。彼眾上首。知
【現代漢語翻譯】 鄴洛禪師（Yeluo Chan Shi，禪師名號），名聲傳遍河海，居住時四方之人如雲般仰慕，行動時成百上千的人跟隨，如此殷殷轟轟於世，又有什麼利益呢？臨終時都會後悔啊！ ［補註］空死而後悔有兩種情況：一是荒廢身口意三業（Sanya，佛教術語，指身、口、意三種行為），完全不修行，臨終時知道要墮入惡道所以後悔；一是得到少許成就就自滿，未證得究竟的果位卻以為已經證得，臨終時知道並非最終的果位所以後悔。現在疏文中舉出嚴重的例子，輕微的例子可知了。 二、說法功德。 我如同良醫，知道病癥而說出藥方，服用與否並非醫生的過錯。又如好的嚮導，引導人們走向善道，聽了卻不去做，並非嚮導的過錯。良藥比喻說法能夠破除惡業，好的嚮導比喻說法能夠生出善業。不接受是由於眾生的根器，不是佛的過失。 五、顯示入證決定分(三)。初、方便顯發門。二、法輪成就門。三、分別功德門。初、方便顯發門。 你們如果對於苦、集、滅、道四諦（S諦di，佛教基本教義，概括人生痛苦及解脫之道）有所疑惑，可以趕快提問，不要懷疑而不尋求解答。四諦是修行者經常觀察，以及依此而起修行的，所以勸大家提問。苦，是說八事（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）遷流逼迫；集，是說惑（煩惱）和業（行為）牽引果報；滅，是說兩種解脫（慧解脫和俱解脫）脫離束縛；道，是說三學（戒、定、慧）能夠通往解脫。對於這些有疑惑，如何能夠觀察和起修行呢？佛現在將要涅槃，所以勸大家趕快提問。 ［補註］二脫是指兩種解脫。一者，慧解脫；二者，俱解脫。又一者，解脫煩惱；二者，解脫于障礙。上面只適用於小乘，下面則通用於菩薩。二、法輪成就門。 這時世尊這樣三次宣唱，卻沒有人提問，這是什麼原因呢？因為大眾沒有疑惑的緣故。 三次宣唱，是示現法輪（Dharmacakra，佛法）圓滿成就，三次轉動真實之法的緣故。沒有人提問，是示現證法圓滿成就的緣故。沒有疑惑，是示現斷除功德圓滿成就的緣故。 ［補註］如來知道大眾沒有疑惑，尚且不需要一次宣唱，卻必定三次宣唱，這是大慈大悲憐憫眾生沒有窮盡的心啊！三、分別說法門(二)。初、經家敘述。二、正式分別。那些大眾的首領，知道
【English Translation】 Yeluo Chan Shi (Master Yeluo, a title for a Chan master), his name spread throughout the rivers and seas. When he resided somewhere, people from all directions looked up to him like clouds. When he moved, hundreds and thousands of people followed him. What benefit is there in being so bustling and clamorous in the world? They will all regret it at the time of death! [Annotation] There are two situations of regretting dying in vain: one is neglecting the three karmas (Sanya, a Buddhist term referring to body, speech, and mind) and not practicing at all, regretting at the time of death because they know they will fall into evil realms; the other is being content with little achievement, thinking they have attained enlightenment when they have not, regretting at the time of death because they know it is not the ultimate fruition. Now the commentary cites the serious examples, so the minor examples can be understood. 2. Merits of expounding the Dharma. I am like a good doctor who knows the illness and prescribes the medicine. Whether or not it is taken is not the doctor's fault. I am also like a good guide who leads people to the path of goodness. If they hear it but do not follow it, it is not the guide's fault. Good medicine is a metaphor for expounding the Dharma, which can break evil karma. A good guide is a metaphor for expounding the Dharma, which can generate goodness. Not accepting is due to the capacity of sentient beings, not the fault of the Buddha. 5. Showing the decisive division of entering and realizing (3). First, the door of expedient manifestation. Second, the door of Dharma wheel accomplishment. Third, the door of distinguishing merits. First, the door of expedient manifestation. If you have any doubts about the Four Noble Truths (S諦di, the basic Buddhist teachings, summarizing the path to the end of suffering), you can quickly ask about them. Do not doubt and not seek answers. The Four Noble Truths are what practitioners constantly observe and rely on to cultivate, so I urge everyone to ask questions. Suffering is the impermanent and oppressive nature of the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those you hate, not getting what you want, and the flourishing of the five aggregates); Accumulation is the karma (actions) and afflictions (kleshas) that lead to rebirth; Cessation is the liberation from bondage through the two liberations (wisdom liberation and liberation of both); Path is the three learnings (sila, samadhi, prajna) that lead to liberation. If you have doubts about these, how can you observe and cultivate? The Buddha is about to enter Nirvana, so I urge everyone to ask questions quickly. [Annotation] The two liberations refer to two kinds of liberation. One is the liberation of wisdom; the other is the liberation of both. Also, one is the liberation from afflictions; the other is the liberation from obstacles. The above only applies to the Hinayana, while the below applies to both Bodhisattvas. 2. The door of Dharma wheel accomplishment. At that time, the World Honored One proclaimed this three times, but no one asked any questions. What is the reason for this? It is because the assembly had no doubts. Proclaiming three times is to show that the Dharma wheel (Dharmacakra, the teachings of the Buddha) is fully accomplished, and that the true Dharma is turned three times. No one asked questions is to show that the realization of the Dharma is fully accomplished. No doubts is to show that the merit of cutting off afflictions is fully accomplished. [Annotation] The Tathagata knows that the assembly has no doubts, and does not even need to proclaim it once, but he proclaims it three times. This is the heart of great compassion and pity for sentient beings without end! 3. The door of distinguishing the Dharma (2). First, the sutra writer narrates. Second, the formal distinction. Those leaders of the assembly know
大眾心行成就。決定復了知所證實義故。分別彼彼事以答如來故。初經家敘。
時阿㝹樓馱觀察眾心而白佛言 阿㝹樓馱。亦云阿那律。亦阿泥樓豆。亦阿難律陀。皆一也。此翻無貧。亦翻無滅。亦云如意。昔施辟支佛一食。獲九十一劫往來人天常受福樂。於今不滅所求如意。以茲三義故有異翻。時為眾首。故觀察白佛也 二正分別(二)。初佛說無異。二比丘無疑。初佛說無異。
世尊月可令熱日可令冷佛說四諦不可令異佛說苦諦實苦不可令樂集真是因更無異因苦若滅者即是因滅因滅故果滅滅苦之道實是真道更無餘道 先以喻顯也。月是太陰精故冷。日是太陽精故熱。而性不可易世皆知之。今云可熱可冷者。日月寧易其性。佛言終無變異也。不可令樂者。苦樂各實不變異故。更無異因者。集因定招苦果。終非道因所招也。論云。示苦滅各自因故。即是因滅者。斷集因也。又因滅是有餘涅槃故。因滅故果滅者。後有因中不生是滅苦果也。又果滅是無餘涅槃故。更無餘道者余道非真不能趨滅也 ［補註］日月是幻妄之法。故可轉移。佛言乃真實之理。焉能變異。是故反陰易陽世容有之。逆理亂真終無是處 二比丘無疑。
世尊是諸比丘於四諦中決定無疑 決定者。苦樂因果入行決定故。無疑者。無異
【現代漢語翻譯】 現代漢語譯本：大眾的心行已經成就，（這是因為）他們已經決定並且完全瞭解了所證實的真義。爲了分辨種種不同的事情，（阿㝹樓馱）才向如來提問。首先是經家的敘述。
當時，阿㝹樓馱（Aniruddha，意為無貧、無滅、如意。過去因佈施辟支佛一餐食物，獲得九十一劫往來人天常受福樂的果報，至今福報不滅，所求如意）觀察大眾的心意后稟告佛陀。（阿㝹樓馱，也寫作阿那律、阿泥樓豆、阿難律陀，指的都是同一人。因為這三種含義，所以有不同的翻譯。當時他是大眾的首領，所以觀察后稟告佛陀。）接下來是正式的分別解釋（分為兩部分）。首先是佛陀說四諦沒有差異，然後是比丘們對四諦沒有疑惑。首先是佛陀說四諦沒有差異。
世尊，即使能讓月亮變熱，太陽變冷，佛陀所說的四諦（Four Noble Truths）也不可能改變！佛陀說苦諦（Dukkha Satya，苦的真理）確實是苦，不可能變成快樂；集諦（Samudaya Satya，苦的起因的真理）是真正的苦因，沒有其他的起因；如果苦能夠滅除，那就是因為苦因被滅除了；因為苦因滅除的緣故，苦果才能滅除；滅苦的道路確實是真正的道路，沒有其他的道路。（這是）先用比喻來顯明（四諦的真理）。月亮是太陰之精，所以是冷的；太陽是太陽之精，所以是熱的。它們的性質不可能改變，這是世人都知道的。現在說可以讓月亮變熱，太陽變冷，日月難道會改變它們的性質嗎？佛陀說（四諦的真理）終究不會有變異的。不可能變成快樂，是因為苦和樂各自是真實的，不會變異的。沒有其他的起因，是因為集諦的因必定招致苦果，終究不是道諦的因所招致的。《論》中說，這是爲了顯示苦和滅各自有其原因。『即是因滅』，指的是斷除集諦的因。而且因滅是有餘涅槃的緣故。『因滅故果滅』，指的是後有的因中不再產生，這就是滅除苦果。而且果滅是無餘涅槃的緣故。『更無餘道』，指的是其他的道路不是真正的道路，不能趨向滅苦。
[補充說明]日月是虛幻不實的現象，所以可以轉移改變。佛陀所說的是真實不虛的道理，怎麼可能變異呢？所以說反陰為陽，世間或許有這種可能，但顛倒事理，擾亂真實，終究是不可能的。
比丘們對四諦沒有疑惑。
世尊，這些比丘對於四諦（Four Noble Truths）已經決定無疑。（因為）對於苦樂因果的修行已經決定，所以沒有疑惑，沒有異議。
【English Translation】 English version: The assembly's mind and practice are accomplished, because they have determined and fully understood the meaning of what has been realized. In order to distinguish various matters, (Aniruddha) asked the Tathagata. First, the sutra compiler narrates.
At that time, Aniruddha (meaning 'without poverty,' 'without extinction,' 'as desired.' In the past, he offered a meal to a Pratyekabuddha and obtained the reward of constantly receiving blessings and happiness in the human and heavenly realms for ninety-one kalpas; his blessings have not diminished, and his wishes are fulfilled) observed the minds of the assembly and reported to the Buddha. (Aniruddha, also written as Anuruddha, Aniruddha, or Ananiruddha, refers to the same person. Because of these three meanings, there are different translations. At that time, he was the leader of the assembly, so he observed and reported to the Buddha.) Next is the formal explanation (in two parts). First, the Buddha says the Four Noble Truths are without difference, and then the bhikshus have no doubt about the Four Noble Truths. First, the Buddha says the Four Noble Truths are without difference.
World Honored One, even if the moon could be made hot and the sun could be made cold, the Four Noble Truths (Dukkha Satya, Samudaya Satya, Nirodha Satya, Magga Satya) spoken by the Buddha could not be changed! The Buddha said that the Truth of Suffering (Dukkha Satya) is indeed suffering and cannot become happiness; the Truth of the Cause of Suffering (Samudaya Satya) is the true cause of suffering, and there is no other cause; if suffering can be extinguished, it is because the cause of suffering has been extinguished; because the cause of suffering is extinguished, the result of suffering can be extinguished; the path to extinguishing suffering is indeed the true path, and there is no other path. (This is) first using a metaphor to reveal (the truth of the Four Noble Truths). The moon is the essence of Taiyin, so it is cold; the sun is the essence of the sun, so it is hot. Their nature cannot be changed, which is known to everyone. Now saying that the moon can be made hot and the sun can be made cold, would the sun and moon change their nature? The Buddha said that (the truth of the Four Noble Truths) will ultimately not change. It is impossible to become happiness because suffering and happiness are each real and will not change. There is no other cause because the cause of Samudaya will definitely lead to the result of suffering, and it will ultimately not be caused by the cause of Magga. The Treatise says that this is to show that suffering and extinction each have their own cause. 'That is, the cause is extinguished' refers to cutting off the cause of Samudaya. Moreover, the extinction of the cause is the reason for Nirvana with remainder. 'Because the cause is extinguished, the result is extinguished' refers to not producing in the cause of future existence, which is the extinction of the result of suffering. Moreover, the extinction of the result is the reason for Nirvana without remainder. 'There is no other path' refers to the fact that other paths are not true paths and cannot lead to the extinction of suffering.
[Supplementary explanation] The sun and moon are illusory and unreal phenomena, so they can be transferred and changed. What the Buddha said is a true and unwavering principle, how could it be changed? Therefore, it is said that turning yin into yang may be possible in the world, but reversing principles and disrupting reality is ultimately impossible.
The bhikshus have no doubt about the Four Noble Truths.
World Honored One, these bhikshus have determined and have no doubt about the Four Noble Truths (Dukkha Satya, Samudaya Satya, Nirodha Satya, Magga Satya). (Because) the practice of the cause and effect of suffering and happiness has been determined, so there is no doubt, no disagreement.
無餘義故 ［補註］無異者。明燭其理。更無差異。故不疑。無餘者。曲盡其義。更無遺余。故不疑 六分別未入上上證為斷疑分(三)。初顯示未入上上法。二為斷彼彼疑。三重說有為無常相。初顯示未入上上法(二)。初約未辦。二約已辦。初約未辦(二)。初見滅懷悲。二聞法得度。初見滅懷悲。
於此眾中所作未辦者見佛滅度當有悲感 未辦者。即內外凡及前三果也。前三果殘思在故。則有悲感 ［補註］如天人雨淚。阿難愁憂。是也 二聞法得度。
若有初入法者聞佛所說即皆得度譬如夜見電光即得見道 初入法者。即前所作未辦人也。望極果人通名初入。得度有二。謂從凡入聖。從聖至極。皆名得度。復以譬喻。示現見道速疾決定義也 二約已辦。
若所作已辦已度苦海者但作是念世尊滅度一何疾哉 已辦者。無學位人。已盡見思出三界苦。于小乘中雖名已辦。其實所知障全在故。見佛速滅。由不了生本不生滅。亦無滅生滅即非生滅故 ［補註］如經云。苦哉大聖尊。入真何太速是也。又云。諸佛不出世亦無有涅槃。則了不生不滅之旨者也 二為斷彼彼疑(二)。初經家敘。二正斷疑。初經家敘。
阿㝹樓馱雖說此語眾中皆悉了達四聖諦義世尊欲令此諸大眾皆得堅固以大悲心復
【現代漢語翻譯】 現代漢語譯本： 『無餘義故』，[補註：無異者。明燭其理。更無差異。故不疑。無餘者。曲盡其義。更無遺余。故不疑。]意思是說，因為佛陀的教義沒有絲毫的差異，能夠明明白白地照亮真理，所以不會產生疑惑。『無餘』指的是佛陀的教義已經完全徹底地闡述，沒有絲毫的遺漏，所以不會產生疑惑。 六種分別，在未進入上上證悟的階段，可以作為斷除疑惑的依據（分為三個部分）。首先，顯示尚未進入上上法的情況；其次，爲了斷除各種各樣的疑惑；最後，再次說明有為法的無常之相。首先，顯示尚未進入上上法的情況（分為兩個部分）。首先，從尚未成就的角度來說；其次，從已經成就的角度來說。首先，從尚未成就的角度來說（分為兩個部分）。首先，見到佛陀滅度而感到悲傷；其次，聽聞佛法而得到解脫。首先，見到佛陀滅度而感到悲傷。 『於此眾中所作未辦者見佛滅度當有悲感』。意思是說，在這個集會中，那些尚未成就的人，見到佛陀滅度，應當會感到悲傷。『未辦者』，指的是內外凡夫以及前三果的聖者。因為前三果的聖者還有殘餘的思惑存在，所以會有悲傷的感覺。[補註：例如天人降下眼淚，阿難感到憂愁，就是這種情況。] 其次，聽聞佛法而得到解脫。 『若有初入法者聞佛所說即皆得度譬如夜見電光即得見道』。意思是說，如果有人剛剛開始進入佛法，聽聞佛陀所說的教法，就都能夠得到解脫。這就像在黑夜裡見到閃電的光芒，立刻就能看清道路一樣。『初入法者』，指的是前面所說的尚未成就的人。相對於已經證得極果的人來說，都可以稱為『初入』。『得度』有兩種含義，一種是從凡夫進入聖位，一種是從聖位到達極果，都可以稱為『得度』。這裡又用比喻來顯示見道的快速、決定的意義。 其次，從已經成就的角度來說。 『若所作已辦已度苦海者但作是念世尊滅度一何疾哉』。意思是說，那些已經成就的人，已經度過苦海的人，只會這樣想：世尊滅度怎麼這麼快啊！『已辦者』，指的是無學位的阿羅漢。他們已經斷盡了見思惑，脫離了三界的痛苦。在小乘佛法中，雖然可以稱為『已辦』，但實際上所知障還完全存在。見到佛陀快速滅度，是因為不瞭解生本不生滅的道理，也不知道沒有滅，生滅就是非生滅的道理。[補註：例如經中說：『苦哉大聖尊，入真何太速』就是這種情況。又說：『諸佛不出世，亦無有涅槃』，就是了解不生不滅的旨意。] 其次，爲了斷除各種各樣的疑惑（分為兩個部分）。首先，經文敘述；其次，正式斷除疑惑。首先，經文敘述。 『阿㝹樓馱（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）雖說此語眾中皆悉了達四聖諦義世尊欲令此諸大眾皆得堅固以大悲心復』
【English Translation】 English version: 'Because there is no remaining meaning' [Annotation: 'No difference'. Clearly illuminating the principle. There is no further difference. Therefore, there is no doubt. 'No remainder' means that the meaning is fully expressed. There is no further omission. Therefore, there is no doubt.] This means that because the Buddha's teachings have no difference and can clearly illuminate the truth, no doubt will arise. 'No remainder' means that the Buddha's teachings have been completely and thoroughly explained, with no omissions, so no doubt will arise. Six distinctions, before entering the highest enlightenment, can be used as a basis for dispelling doubts (divided into three parts). First, it shows the situation of not yet entering the highest Dharma; second, to dispel various doubts; and finally, to explain again the impermanent nature of conditioned dharmas. First, showing the situation of not yet entering the highest Dharma (divided into two parts). First, from the perspective of not yet accomplished; second, from the perspective of already accomplished. First, from the perspective of not yet accomplished (divided into two parts). First, seeing the Buddha's extinction and feeling sad; second, hearing the Dharma and attaining liberation. First, seeing the Buddha's extinction and feeling sad. 'Those in this assembly who have not yet accomplished, upon seeing the Buddha's extinction, should feel sadness.' 'Not yet accomplished' refers to ordinary beings, both internal and external, and the first three stages of Arhatship. Because the first three stages of Arhatship still have residual delusions, they will feel sadness. [Annotation: For example, the Devas shed tears, and Ananda felt sorrow, this is the case.] Second, hearing the Dharma and attaining liberation. 'If there are those who have just entered the Dharma, upon hearing what the Buddha says, they will all attain liberation, just like seeing lightning in the night and immediately seeing the path.' 'Those who have just entered the Dharma' refers to those who have not yet accomplished as mentioned earlier. Relative to those who have already attained the ultimate fruit, they can all be called 'just entered'. 'Attaining liberation' has two meanings, one is from ordinary being to entering the stage of a sage, and the other is from the stage of a sage to reaching the ultimate fruit, both can be called 'attaining liberation'. Here, an analogy is used to show the quick, decisive meaning of seeing the path. Second, from the perspective of already accomplished. 'Those who have already accomplished and crossed the sea of suffering will only think: How quickly the World Honored One has passed away!' 'Already accomplished' refers to those who have no more to learn (Arhats). They have exhausted their delusions and freed themselves from the suffering of the three realms. In Theravada Buddhism, although they can be called 'already accomplished', in reality, the obscurations of knowledge are still fully present. Seeing the Buddha's quick extinction is because they do not understand the principle that birth is fundamentally non-arising and non-ceasing, and they do not know that there is no extinction, and that arising and ceasing are non-arising and non-ceasing. [Annotation: For example, the sutra says: 'Alas, the Great Holy One, how quickly you have entered the truth!' This is the case. It also says: 'If the Buddhas do not appear in the world, there is also no Nirvana', which is understanding the meaning of non-arising and non-ceasing.] Second, to dispel various doubts (divided into two parts). First, the sutra narrates; second, formally dispelling doubts. First, the sutra narrates. 'Although Aniruddha (one of the ten great disciples of the Buddha, known as the foremost in divine sight) spoke these words, everyone in the assembly understood the meaning of the Four Noble Truths. The World Honored One wanted to make all these people firm, and with great compassion, again...'
為眾說聖者正也無漏正法得在心故。諦有二義。一者諦實。二者審諦。釋此二義如四聖諦品。復為眾說者。訖高勖下。寄現訓未也。論云。如來悲心淳至故不護上上法也 ［補註］曲被中下。非為上根故。遠惠萬世。非為一時故 二正斷疑(六)。初自他俱滅。二法門常住。三利他事畢。四總顯已度。五示得因緣。六因果住持。初自他俱滅。
汝等比丘勿懷悲惱若我住世一劫會亦當滅會而不離終不可得 會亦當滅者。住世雖久時會亦滅。會而不滅終不可得。上明自滅此云他滅。豈唯我然一切皆爾。會聚也。既有聚會必歸離散。聚散有二。一師資聚散。二五陰聚散。是則一切皆無常也 ［補註］師資者。言一眾聚散。未有主常領伴伴常隨主者也。五陰者。言一身聚散。色陰則四大合而必離。四陰則妄念起而必滅。故曰一切皆無常也 二法門常住。
自利利他法皆具足 自利者修因得果。利他者說法化生。至聖流慈宣說法門。無不具足。此法常在世間。眾生自可修學。不須我住也 三利他事畢。
若我久住更無所益 法既具足我住何為 ［補註］無益有二。一者諸佛住世。止為說法利生。法既足矣。故無益。二者佛若久住。則眾生不生難遭之想。故無益 四總顯已度。
應可度者若天上人間皆悉
【現代漢語翻譯】 現代漢語譯本：爲了（為眾說）那些證得聖果的人，這是純正的、無漏的佛法，因為他們已經將其銘記於心（得在心故）。『諦』（諦）有兩層含義：一是真實不虛（諦實），二是審慎諦聽（審諦）。這兩層含義的解釋如同『四聖諦』（四聖諦品）中所說。再次爲了大眾宣說佛法，是爲了抬舉高位者，勉勵地位低微者（訖高勖下），通過展現當下的利益來教導未來的修行（寄現訓未也）。正如《論》中所說：『如來（如來）的悲心純粹而深厚，所以不會只為上等根器的人宣說高深的佛法（不護上上法也）。』[補註] 普遍地施予中等和下等根器的人，不是隻爲了上等根器的人；長遠地恩惠萬世，不是隻爲了當下的一時。（曲被中下。非為上根故。遠惠萬世。非為一時故）二、正確地斷除疑惑（二正斷疑）（六）。首先是自身和他人都終將滅度（自他俱滅），其次是佛法永恒住世（法門常住），再次是利益他人的事情已經完畢（利他事畢），然後是總的顯示已經度化眾生（總顯已度），接著是展示獲得成就的因緣（示得因緣），最後是因果的住持（因果住持）。首先是自身和他人都終將滅度。 『你們這些比丘（比丘），不要懷有悲傷和煩惱，即使我住世一個劫（劫），最終也會滅度，相會而不分離的事情終究是不可能得到的（會而不離終不可得）。』『相會也終將滅度』，意思是說，即使住世很久，相會的時候也終將滅度，相會而不滅度的事情終究是不可能得到的。上面說明的是自身滅度，這裡說的是他人滅度。難道只有我是這樣嗎？一切都是如此。『會』（會）是聚集的意思。既然有聚集，必定會歸於離散。聚集和離散有兩種：一是師父和弟子之間的聚集和離散（師資聚散），二是五蘊（五陰）的聚集和離散。這樣說來，一切都是無常的。[補註] 師資，說的是一個團體的聚集和離散，沒有永遠領導同伴的主人，也沒有永遠跟隨主人的同伴。五陰，說的是一個身體的聚集和離散，色蘊（色陰）是四大（四大）聚合而必然分離，受、想、行、識四蘊（四陰）是妄念生起而必然滅亡。所以說一切都是無常的。二、佛法永恒住世。 『自利和利他的佛法都已具足（自利利他法皆具足）。』自利，指的是通過修行因地而獲得果報。利他，指的是通過說法來教化眾生。至高無上的聖人（至聖）流淌著慈悲，宣說佛法，沒有不完備的。此法常在世間，眾生可以自己修學，不需要我繼續住世。[補註] 『無益』（無益）有兩種含義：一是諸佛（諸佛）住世，只是爲了說法利益眾生，現在佛法已經完備，所以沒有益處。二是佛如果長久住世，那麼眾生就不會產生難得遭遇佛法的想法，所以沒有益處。三、利益他人的事情已經完畢。 『如果我長久住世，就沒有什麼益處了（若我久住更無所益）。』佛法既然已經完備，我住世還有什麼用呢？[補註] 無益有兩種：一是諸佛住世，只是爲了說法利生，法既然已經足夠了，所以沒有益處。二是佛如果長久住世，那麼眾生就不會產生難遭之想，所以沒有益處。四、總的顯示已經度化眾生。 『應該被度化的人，無論是天上還是人間，都已經全部……（應可度者若天上人間皆悉）』
【English Translation】 English version: For the sake of those who have attained the state of a sage (為眾說), this is the pure and undefiled Dharma (正也無漏正法), because it is held in their minds (得在心故). 'Truth' (諦) has two meanings: first, it is genuine and real (諦實); second, it is to listen attentively (審諦). The explanation of these two meanings is as in the chapter on the 'Four Noble Truths' (四聖諦品). Speaking the Dharma again for the masses is to uplift those in high positions and encourage those in humble positions (訖高勖下), teaching about future practice by showing present benefits (寄現訓未也). As stated in the Treatise: 'The Tathagata's (如來) compassion is pure and profound, so he does not only preach profound Dharma for those of superior faculties (不護上上法也).' [Note] Universally bestowing upon those of middle and lower faculties, not just for those of superior faculties; benefiting myriad generations far into the future, not just for the present moment. (曲被中下. 非為上根故. 遠惠萬世. 非為一時故) Two, correctly severing doubts (二正斷疑) (six). First, both self and others will eventually perish (自他俱滅); second, the Dharma will eternally abide (法門常住); third, the work of benefiting others is completed (利他事畢); fourth, a general display of having already delivered beings (總顯已度); fifth, showing the causes and conditions for attaining enlightenment (示得因緣); sixth, the sustenance of cause and effect (因果住持). First, both self and others will eventually perish. 'You monks (比丘), do not harbor sorrow or distress, even if I were to live for a kalpa (劫), I would eventually perish; it is impossible to meet without parting (會而不離終不可得).' 'Meeting will also perish' means that even if one lives for a long time, the time of meeting will eventually perish; it is impossible to meet without perishing. The above explains the perishing of oneself, this speaks of the perishing of others. Is it only me who is like this? Everything is like this. 'Meeting' (會) means gathering. Since there is gathering, there must be separation. There are two kinds of gathering and separation: one is the gathering and separation between teacher and disciples (師資聚散), and the other is the gathering and separation of the five skandhas (五陰). Thus, everything is impermanent. [Note] Teacher and disciples refer to the gathering and separation of a group; there is no master who always leads companions, nor companions who always follow the master. The five skandhas refer to the gathering and separation of a body; the form skandha (色陰) is the aggregation of the four great elements (四大) that must separate, and the four skandhas of feeling, perception, volition, and consciousness (四陰) are the arising of deluded thoughts that must cease. Therefore, it is said that everything is impermanent. Two, the Dharma will eternally abide. 'The Dharma of benefiting oneself and benefiting others is complete (自利利他法皆具足).' Benefiting oneself refers to attaining the result through cultivating the cause. Benefiting others refers to teaching and transforming beings through preaching the Dharma. The Supreme Sage (至聖) flows with compassion, proclaiming the Dharma, without anything lacking. This Dharma is always in the world, and beings can cultivate and learn it themselves, without the need for me to continue to abide. [Note] 'No benefit' (無益) has two meanings: one is that the Buddhas (諸佛) abide in the world only to preach the Dharma and benefit beings, and now that the Dharma is complete, there is no benefit. The second is that if the Buddha were to abide for a long time, beings would not have the thought of encountering the Dharma as something rare, so there is no benefit. Three, the work of benefiting others is completed. 'If I were to abide for a long time, there would be no benefit (若我久住更無所益).' Since the Dharma is complete, what is the use of me abiding? [Note] There are two kinds of no benefit: one is that the Buddhas abide in the world only to preach the Dharma and benefit beings, and since the Dharma is sufficient, there is no benefit. The second is that if the Buddha were to abide for a long time, then beings would not have the thought of encountering the Dharma as something rare, so there is no benefit. Four, a general display of having already delivered beings. 'Those who should be delivered, whether in the heavens or in the human realm, have all... (應可度者若天上人間皆悉)'
已度 于彼彼眾自利事訖。則是令彼彼天人修因得果也 五示得因緣。
其未度者皆亦已作得度因緣 其未修習者。依不滅法門能作得度因緣。則是已為下種未來熟脫。法門在世可修學故 ［補註］熟脫者。善根純熟得解脫也 六因果住持(二)。初對因。二對果。初對因。
自今以後我諸弟子展轉行之 弟子行之者。因分住持不壞。滅后弟子常依修習。展轉傳授不斷絕也 二對果。
則是如來法身常在而不滅也 法身常在者。果分住持不壞。以弟子所行之法不斷絕。即是如來五分法身。常在世也 ［補註］佛身雖滅佛法常存。依法修行是佛住世 三重說有為無常相(二)。初正示有為。二引己作證。初正示有為(三)。初無常求脫。二以智滅癡。三觀身不凈。初無常求脫。
是故當知世皆無常會必有離勿懷憂惱世相如是當勤精進早求解脫 論云。示現於此處勸修世間生厭離行故。當勤精進者。于有為相中得解脫故 二以智滅癡。
以智慧明滅諸癡暗 復示如實觀滅我我所見根本故 ［補註］癡暗即無明也。凡夫見有我及我所。此見從無明生。非智不滅 三觀身不凈。
世實危脆無堅牢者 陰等諸法悉皆虛妄 二引己作證(二)。初略示己滅。二廣辯患相 初略示己滅。
【現代漢語翻譯】 現代漢語譯本 已度化者，他們各自的自利之事已經完結。這就是使那些天人和人修習因緣而得到果報。五、顯示得到因緣。
那些尚未度化的人，也都已經為他們種下了得到度化的因緣。那些尚未修習的人，依靠不滅的法門，也能為他們種下得到度化的因緣。這就是已經為他們種下了種子，未來成熟時就能解脫。因為法門在世間可以修習。［補註］熟脫：善根純熟而得到解脫。六、因果住持（二）。首先是對因，其次是對果。首先是對因。
從今以後，我的弟子們輾轉相傳修行此法。弟子們修行此法，就是因分住持而不壞滅。我滅度后，弟子們常常依此修習，輾轉傳授，永不斷絕。二、對果。
這就是如來的法身常在而不滅。法身常在，就是果分住持而不壞滅。因為弟子們所修行的法不斷絕，這就是如來的五分法身常在世間。［補註］佛身雖然滅度，佛法卻常存。依法修行就是佛住在世間。三重說有為無常之相（二）。首先是正面顯示有為，其次是引用自身作為證明。首先是正面顯示有為（三）。首先是無常而求脫，其次是以智慧滅除愚癡，再次是觀身不凈。首先是無常而求脫。
因此應當知道世間都是無常的，相會必定有離別，不要懷有憂愁煩惱，世間的真相就是這樣，應當勤奮精進，早日求解脫。論中說：『在此處示現，勸勉修習世間，產生厭離之心而修行。』應當勤奮精進，是因為在有為之相中得到解脫。二、以智慧滅除愚癡。
用智慧光明滅除各種愚癡黑暗。再次顯示如實觀，滅除我見和我所見的根本。［補註］癡暗就是無明。凡夫見到有『我』以及『我所』，這種見解從無明產生，不用智慧是無法滅除的。三、觀身不凈。
世間實在危脆，沒有堅固的東西。五陰等諸法全部都是虛妄的。二、引用自身作為證明（二）。首先是簡略地顯示自身滅度，其次是廣泛地辯說患難之相。首先是簡略地顯示自身滅度。
【English Translation】 English version Those who have been delivered, their respective deeds of self-benefit have been completed. This is to enable those Devas (gods) and humans to cultivate causes and attain results. Five, showing the causes and conditions for attainment.
Those who have not yet been delivered have also had the causes and conditions for deliverance planted for them. Those who have not yet cultivated, relying on the undying Dharma (teachings), can also create the causes and conditions for deliverance. This means that seeds have already been sown for them, and they will mature and be liberated in the future. Because the Dharma can be cultivated in the world. [Note] Mature liberation: good roots are fully ripened and liberation is attained. Six, the sustenance of cause and effect (two). First, regarding cause; second, regarding effect. First, regarding cause.
From now on, my disciples will transmit and practice this Dharma in succession. Disciples practicing this Dharma means that the cause aspect is sustained and does not decay. After my Parinirvana (death), disciples will constantly rely on this practice, transmitting it in succession without interruption. Two, regarding effect.
This is the Dharmakaya (body of Dharma) of the Tathagata (Buddha) that is always present and does not perish. The Dharmakaya being always present means that the effect aspect is sustained and does not decay. Because the Dharma practiced by the disciples is not interrupted, this is the fivefold Dharmakaya of the Tathagata that is always present in the world. [Note] Although the Buddha's body has passed away, the Buddha's Dharma remains. Practicing according to the Dharma is the Buddha abiding in the world. Threefold explanation of the impermanent nature of conditioned phenomena (two). First, directly showing conditioned phenomena; second, citing oneself as proof. First, directly showing conditioned phenomena (three). First, seeking liberation from impermanence; second, extinguishing ignorance with wisdom; third, contemplating the impurity of the body. First, seeking liberation from impermanence.
Therefore, you should know that the world is impermanent, meetings must have separations, do not harbor sorrow and distress, the nature of the world is like this, you should diligently strive to seek liberation early. The treatise says: 'Showing here, exhorting to cultivate the world, generating aversion and practicing.' You should diligently strive because you can attain liberation in the realm of conditioned phenomena. Two, extinguishing ignorance with wisdom.
Use the light of wisdom to extinguish all ignorance and darkness. Again, showing true observation, extinguishing the root of the view of 'I' and 'mine'. [Note] Ignorance and darkness are ignorance. Ordinary people see 'I' and 'mine'. This view arises from ignorance and cannot be extinguished without wisdom. Three, contemplating the impurity of the body.
The world is truly fragile, there is nothing solid. The Skandhas (aggregates) and other Dharmas are all illusory. Two, citing oneself as proof (two). First, briefly showing one's own passing away; second, extensively discussing the aspects of suffering. First, briefly showing one's own passing away.
我今得滅如除惡病 陰身如惡病。得滅如病差 ［補註］佛妙色身即是法身。而喻惡病者。示同凡夫作警省也 二廣辯患相。
此是應舍之身罪惡之物假名為身沒在老病生死大海何有智者得除滅之如殺怨賊而不歡喜 唯有智人能厭能喜 ［補註］見身存則悅而不厭故貪生。見身滅則憂而不喜故避死。此愚人所為也。智人反是 七離種種自性清凈無我分(二)。初對治自性障。二明清凈無我。初對治自性障(三)。初正明實慧。二勸勤修習。三三界無常。初正明實慧。
汝等比丘常當一心 知五陰法中種種妄想悉從心起故以心為主則令制之一處也 ［補註］一心二字。總結上來誨示多種法門。良由一心為萬法主。故云制之一處無事不辦 二勸勤修習。
勤求出道 以一心如實慧難可得故。勸令精進 ［補註］亂心者違實理之妄知也。一心者如實理之真知也。故云如實慧。得如是慧寧是易事。故應勤求也。復有二義。一者事。據上文當是一其心以求出道故。二者理。以一心如實慧即是出道故 三三界無常。
一切世間動不動法皆是敗壞不安之相 世間總標三界。動即欲界。不動即色無色界。敗壞不安者結指無常 ［補註］上二界壽命長遠。外道以為不動。不知三界皆屬無常故。經云。三界無安
【現代漢語翻譯】 現代漢語譯本：我現在證得寂滅，就像去除惡疾一樣，這由五蘊假合之身就像是惡疾。證得寂滅就像是疾病痊癒。[補註]佛的妙色身即是法身，而用惡疾來比喻，是爲了警示我們如同凡夫一樣，要時刻警醒。二、廣泛辨析病患之相。 這個應當捨棄的身體，是罪惡之物，只是假名為身，沉沒在衰老、疾病、生死的苦海之中，哪有智者能夠去除、滅掉它，如同殺死怨賊而不歡喜的呢？只有有智慧的人才能對此感到厭惡和歡喜。[補註]看到身體存在就喜悅而不厭惡，所以貪生；看到身體滅亡就憂愁而不喜悅，所以逃避死亡。這是愚人的行為。智者則相反。七、遠離種種自性，清凈無我分(二)。首先是對治自性之障，其次是闡明清凈無我。首先是對治自性之障(三)。首先是闡明真實的智慧，其次是勸勉勤奮修習，再次是說明三界無常。首先是闡明真實的智慧。 你們這些比丘，應當常常一心一意，知道五陰（色、受、想、行、識，構成個體存在的五種要素）之法中的種種虛妄想法，都是從心中生起的，所以要以心為主導，才能將心制伏於一處。[補註]『一心』二字，總結了上面教誨的多種法門。正因為一心是萬法之主，所以說將心制伏於一處，沒有辦不成的事。二、勸勉勤奮修習。 勤奮尋求出離之道，因為以一心來證得如實的智慧是難以得到的，所以勸勉大家精進。[補註]亂心是違背真實之理的虛妄認知。一心是符合真實之理的真正認知，所以說是如實慧。得到這樣的智慧難道是容易的事嗎？所以應該勤奮尋求。又有兩種含義：一是事，根據上文，應當專一其心來尋求出離之道；二是理，以一心如實慧就是出離之道。三、三界無常。 一切世間的動與不動之法，都是敗壞不安的表象。世間總括了三界（欲界、色界、無色界）。動，指的是欲界；不動，指的是色界和無色界。敗壞不安，直接指出了無常。[補註]色界和無色界的壽命長遠，外道認為它們是不動的，卻不知道三界都屬於無常，所以經中說，三界沒有安穩。
【English Translation】 English version: Now that I have attained extinction, it is like removing a terrible disease. This body composed of the five skandhas (pañca-skandha) is like a terrible disease. Attaining extinction is like recovering from an illness. [Annotation] The Buddha's wondrous form is the Dharma body (Dharmakāya), and the analogy of a terrible disease serves as a reminder to be vigilant, just like ordinary people. 2. Extensive discussion of the characteristics of suffering. This body that should be abandoned is a sinful thing, merely a false name for a body, submerged in the sea of old age, sickness, and death. What wise person could remove and extinguish it, like killing an enemy, without rejoicing? Only wise people can feel aversion and joy towards this. [Annotation] Seeing the body's existence brings joy and not aversion, hence the clinging to life; seeing the body's destruction brings sorrow and not joy, hence the avoidance of death. This is the behavior of fools. The wise act in the opposite way. 7. Separating from various inherent natures, pure and without self (two parts). First, counteracting the obstacles of inherent nature; second, clarifying purity and selflessness. First, counteracting the obstacles of inherent nature (three parts). First, directly clarifying true wisdom; second, urging diligent practice; third, explaining the impermanence of the three realms (Triloka). First, directly clarifying true wisdom. You monks (bhikkhus), should always be of one mind, knowing that all the various delusive thoughts in the five skandhas (form, feeling, perception, mental formations, consciousness) arise from the mind. Therefore, the mind should be the master, so that it can be controlled in one place. [Annotation] The two words 'one mind' summarize the various Dharma (teachings) doors taught above. Precisely because one mind is the master of all dharmas, it is said that controlling the mind in one place makes anything possible. 2. Urging diligent practice. Diligently seek the path of liberation (Nirvana), because attaining true wisdom with one mind is difficult. Therefore, I urge you to be diligent. [Annotation] A distracted mind is a false knowledge that goes against true principles. One mind is a true knowledge that accords with true principles, hence it is called true wisdom. Is it easy to attain such wisdom? Therefore, one should diligently seek it. There are also two meanings: first, in terms of action, according to the previous text, one should focus one's mind to seek the path of liberation; second, in terms of principle, one mind and true wisdom are the path of liberation. 3. The impermanence of the three realms. All phenomena in the world, whether moving or unmoving, are signs of decay and instability. 'World' encompasses the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu). 'Moving' refers to the desire realm (Kāmadhātu); 'unmoving' refers to the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). 'Decay and instability' directly point to impermanence (Anicca). [Annotation] The life spans in the form realm and the formless realm are long, and externalists (non-Buddhists) consider them to be unmoving, but they do not know that all three realms belong to impermanence. Therefore, the sutra says, 'There is no peace in the three realms.'
猶如火宅 二明清凈無我(三)。初勸止三業。二示將歸滅。三正顯遺訓。即是于甚深法中寂滅故。初勸止三業。
汝等且止勿得復語 凈口業也。口業凈故則意亦凈也。論云。示三業無動。是寂滅無我相應器故 ［補註］問此中何缺身業。答凡侍于所尊有問則從座起。承問則起而對。是身口常相須。故口不動兼身亦不動也。三業不動是與寂滅無我。相應之法器也 二示將歸滅。
時將欲過我欲滅度 已當中夜。所以不過表中道也。中道二種如前說。今顯表離斷常之中。亦密表佛性中也。我有三種。一見二慢三名字。如來見慢已盡。隨順世間名字稱我。今當灰滅假身則名字亦無。即是無餘涅槃真無我法也 ［補註］是知佛以中為命。中存佛存中滅佛滅。安住中道。即是十方常住佛也 三正顯遺訓。
是我最後之所教誨 小乘訓世凡五十年。今將涅槃更略教誡。故云最後。論云。于住持法中勝以具遺教故也 ［補註］最後者。猶著述家所謂絕筆也。又前所謂臨終之語語必切要。是也。故如來末後慇勤。必欲萬世遵而守之也。問此既云小乘訓世。何前言不得約小機屬藏教。答論云。此經每說比丘者。示遠離相故。復示摩訶衍方便道。與二乘共故。則知此經正為二乘。傍兼菩薩。云小乘訓世者舉多分也。
【現代漢語翻譯】 現代漢語譯本： 猶如火宅：二明清凈無我（三）。首先勸止身口意三業，其次指示即將歸於寂滅，最後正式顯明遺訓。這遺訓就是在甚深佛法中達到寂滅的境界。首先勸止三業：
『汝等且止勿得復語』——這是清凈口業。口業清凈，則意業也清凈。《大般涅槃經》中說，這是顯示身口意三業不動，因為不動的三業是與寂滅無我相應的法器。[補註]問：這裡為什麼缺少身業的說明？答：凡是侍奉所尊敬的人，有疑問時就要從座位上站起來。接受提問就要起身回答。這是身口常常相互配合。所以口不動，也兼顧了身不動。三業不動，是與寂滅無我相應的法器。其次指示即將歸於寂滅：
『時將欲過我欲滅度』——時間將要過去，我將要滅度。已是半夜時分。之所以不在時間過半時滅度，是爲了表明中道。中道有兩種，如前所述。現在顯明的是遠離斷見和常見的中道，也秘密地表明瞭佛性中道。我有三種：一、見解上的我，二、傲慢心裡的我，三、名字上的我。如來在見解和傲慢上已經沒有我，只是隨順世間的名字而稱『我』。現在將要灰身滅智，這個虛假的身體消失了，那麼名字也就沒有了。這就是無餘涅槃，是真正的無我之法。[補註]由此可知，佛以中道為生命。中道存在，佛就存在；中道滅亡，佛就滅亡。安住于中道，就是十方常住佛。最後正式顯明遺訓：
『是我最後之所教誨』——這是我最後的教誨。小乘教化世人凡五十年，現在將要涅槃，更加簡略地教誡，所以說是最後。《大般涅槃經》中說，在住持佛法中，最重要的是具足遺教。[補註]所謂『最後』，就像著書立說的人所說的『絕筆』。又像前面所說的臨終之語，句句切要。所以如來最後慇勤叮囑，必定要讓萬世後人遵從和遵守。問：這裡既然說是小乘教化世人，為什麼前面說不能從小乘根機歸屬藏教來理解？答：《大般涅槃經》中說，這部經中每次說到比丘，都是爲了顯示遠離諸相。又顯示了摩訶衍（Mahayana，大乘）的方便之道，與二乘（聲聞乘和緣覺乘）共通。由此可知，這部經主要是為二乘人說的，同時也兼顧菩薩。說小乘教化世人，是就多數情況而言的。
【English Translation】 English version: Like a burning house: Two aspects clarify purity and non-self (three). First, advising to cease the three karmas. Second, indicating the approaching extinction. Third, formally revealing the final instructions. This is to attain extinction within the profound Dharma. First, advising to cease the three karmas:
'You all should stop and not speak further'—This is purifying the karma of speech. When the karma of speech is pure, the karma of mind is also pure. The Mahaparinirvana Sutra says, this shows the stillness of the three karmas, because the stillness of the three karmas is a vessel corresponding to extinction and non-self. [Note] Question: Why is there a lack of explanation of bodily karma here? Answer: Whenever serving a respected person, one should rise from their seat when there is a question. To receive a question, one should rise and answer. This is because body and speech often accompany each other. Therefore, when speech is still, it also includes the stillness of the body. The stillness of the three karmas is a vessel of Dharma corresponding to extinction and non-self. Second, indicating the approaching extinction:
'The time is about to pass, I wish to enter extinction'—The time is about to pass, and I am about to enter extinction. It is already midnight. The reason for not entering extinction when the time is halfway through is to indicate the Middle Way. There are two types of Middle Way, as mentioned before. Now, what is being revealed is the Middle Way that is away from both eternalism and nihilism, and it also secretly indicates the Middle Way of Buddha-nature. There are three types of 'I': first, the 'I' of views; second, the 'I' of arrogance; and third, the 'I' of name. The Tathagata (如來，Thus Come One) has already exhausted the 'I' in views and arrogance, and only follows the worldly names to call 'I'. Now, as the body is about to be cremated and wisdom extinguished, this false body disappears, and then the name also disappears. This is nirvana (涅槃，extinction) without remainder, the true Dharma of non-self. [Note] From this, it can be known that the Buddha takes the Middle Way as life. When the Middle Way exists, the Buddha exists; when the Middle Way is extinguished, the Buddha is extinguished. Abiding in the Middle Way is the Buddha (佛，awakened one) who constantly abides in the ten directions. Third, formally revealing the final instructions:
'These are my last instructions'—The Hinayana (小乘，lesser vehicle) taught the world for fifty years. Now, about to enter nirvana, the instructions are even more concise, so they are called the last. The Mahaparinirvana Sutra says, in upholding the Dharma, the most important thing is to have complete final instructions. [Note] The so-called 'last' is like what writers call 'final stroke'. Also, like the words at the time of death mentioned earlier, every sentence is essential. Therefore, the Tathagata's (如來，Thus Come One) last earnest exhortation is certainly to have future generations follow and abide by them. Question: Since it is said here that the Hinayana (小乘，lesser vehicle) teaches the world, why was it said earlier that it cannot be understood from the perspective of the Hinayana's (小乘，lesser vehicle) capacity belonging to the Tripitaka (藏教，the teaching of the three collections)? Answer: The Mahaparinirvana Sutra says that every time this sutra (經，scripture) mentions bhikshus (比丘，monks), it is to show the separation from all forms. It also shows the expedient path of Mahayana (大乘，greater vehicle), which is common to the two vehicles (聲聞乘和緣覺乘，Sravakayana and Pratyekabuddhayana). From this, it can be known that this sutra (經，scripture) is mainly for the two vehicles, and also includes Bodhisattvas (菩薩，enlightening beings). Saying that the Hinayana (小乘，lesser vehicle) teaches the world is referring to the majority of cases.
此馬鳴深旨也。
佛遺教經論疏節要(終)
佛云。吾言如蜜中邊以甜。又云。治世語言以即實相故。三祖不難至道而嫌揀擇。有以也。今時人喜玄。一大藏教。凡入理深談兢互傳誦。至平易切近處或弁髦之。抑揀蜜于中邊而實相顧不遍耶。嗟乎。最後叮嚀言猶在人耳也。鏤骨銘肌共報恩。於是乎刻遺教。古杭云棲袾宏跋。
【現代漢語翻譯】 現代漢語譯本： 這是馬鳴菩薩深奧的旨意啊。
《佛遺教經論疏節要》（終）
佛陀說：『我的話語如同蜂蜜，從頭到尾都是甜的。』又說：『治理世間的語言就是實相。』三祖僧璨大師在《信心銘》中不以求道為難，而唯獨厭惡揀擇。這是有原因的。現在的人喜歡玄妙高深的理論，對於浩瀚的佛教經典，凡是涉及深刻道理的言論，都爭相傳誦。至於那些平實易懂、切近實際的教誨，卻往往輕視拋棄。這難道不是隻揀選蜂蜜的邊緣部分，而實際上卻不能全面顧及實相嗎？唉！佛陀最後的叮嚀還在耳邊啊！應當鏤骨銘肌，共同報答佛恩。因此刻寫《遺教經》。古杭（今杭州）云棲寺的袾宏（蓮池大師）題跋。 （馬鳴：梵文Aśvaghoṣa的音譯，意為『馬鳴』，是印度佛教史上著名的詩人和哲學家。實相：梵文Tathātā的意譯，指諸法的真實體性。三祖：指禪宗三祖僧璨大師。信心銘：禪宗重要典籍。云棲：寺廟名。袾宏：即蓮池大師。）
【English Translation】 English version: This is the profound meaning of Aśvaghoṣa (Aśvaghoṣa: a renowned poet and philosopher in Indian Buddhist history).
The Essential Excerpts from the Commentary on the Sūtra of the Buddha's Last Teachings (End)
The Buddha said, 'My words are like honey, sweet from beginning to end.' He also said, 'The language of governing the world is identical to true reality (Tathātā: the true nature of all phenomena).' The Third Patriarch (referring to the Third Patriarch of Zen Buddhism, Sengcan) in the Faith Mind Inscription did not find the pursuit of the Way difficult, but only disliked discrimination. There is a reason for this. People nowadays are fond of profound and mysterious theories. Regarding the vast collection of Buddhist scriptures, they eagerly transmit and recite anything involving profound principles. However, they often disregard and discard teachings that are simple, easy to understand, and close to reality. Isn't this like only selecting the edge of the honey while failing to comprehensively consider true reality? Alas! The Buddha's final exhortations are still ringing in our ears! We should engrave them in our bones and minds and repay the Buddha's kindness together. Therefore, I inscribe the Sūtra of the Buddha's Last Teachings. Written by Zhuhong (also known as Master Lianchi) of Yunqi Temple (a temple name) in Guhang (present-day Hangzhou).