T85n2784_大乘四法經釋抄
大正藏第 85 冊 No. 2784 大乘四法經釋抄
No. 2784 [cf. No. 1535]
大乘四法經釋抄
大乘四法經 夫立經名者。皆約四種而立其名。者人。如維摩經等是 二處者。如楞伽經。世尊謂楞伽王名羅波羅王。就楞伽山說法。遂約□立其名 三法者。如大般若經說。蘊界等法。內外俱空。不執人法二我故。名約法立也 四喻者。如寶云經等。說彼經時。十方菩薩悉皆雲集故。立喻為名 問。此經於此四種約何立名 答。今此經者約法立也。其法雲何。為不捨菩提心。及不捨于空閑等。是也。
言所緣 言修行大者。廣修自行及他行者。言自行者修六度等。六度之中。前三是他行。后二是自利行。精進者行他行者。若有眾生。應以佛身得度者。即現佛身及聲聞菩薩等是也。以經四法合能發菩提心能攝自利利他行。又釋不捨菩提心。善知諸樂住空閑等是自行。心辱柔和是利他行。
言智大者。了人法俱空。不同聲聞能了人空。不為法空。是以住于涅槃。無身利他。不同異生俱不能了被煩惱縛。諸佛菩薩。了人空故不住生死。了法空故不住涅槃。
言精進大者。三無數劫 一無數劫修四加行圓滿 二無數劫。從初地至八地。修見道成就
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2784 大乘四法經釋抄
No. 2784 [cf. No. 1535]
大乘四法經釋抄
大乘四法經。 凡是確立經名的，都根據四種方式來確立它的名稱：一是人，例如《維摩經》等就是；二是處所，例如《楞伽經》。世尊對楞伽王，名叫羅波羅王（Ravana），在楞伽山說法，於是就根據處所來確立它的名稱；三是法，例如《大般若經》所說，蘊、界等法，內外皆空，不執著人法二我，所以說是根據法來確立名稱；四是比喻，例如《寶云經》等，說這部經的時候，十方菩薩全部雲集，所以用比喻來確立名稱。 問：這部經在這四種方式中根據哪種來確立名稱？ 答：現在這部經是根據法來確立名稱。 什麼是法呢？ 就是不捨棄菩提心，以及不捨棄空閑等。 說到所緣，說到修行大，就是廣泛地修習自利和他利的行為。說到自利的行為，就是修習六度等。六度之中，前三度是利他的行為，后二度是自利的行為，精進是行他利的行為。如果有眾生，應該以佛身得度的，就示現佛身以及聲聞、菩薩等。因為這部經的四法合起來能夠發起菩提心，能夠攝取自利利他的行為。又解釋說不捨棄菩提心，善於了知諸樂，安住空閑等是自利的行為，內心忍辱柔和是利他的行為。 說到智慧大，就是了達人法皆空，不同於聲聞只能了達人空，不能了達法空，因此安住在涅槃，沒有身來利益他人。也不同於凡夫既不能了達人空，也不能了達法空，被煩惱束縛。諸佛菩薩，了達人空所以不住生死，了達法空所以不住涅槃。 說到精進大，需要經歷三個無數劫：第一個無數劫修習四加行圓滿；第二個無數劫，從初地到八地，修習見道成就。
【English Translation】 English version T. 85, No. 2784 A Commentary on the Four Dharmas of the Mahayana Sutra
No. 2784 [cf. No. 1535]
A Commentary on the Four Dharmas of the Mahayana Sutra
The Four Dharmas of the Mahayana Sutra. In establishing the name of a sutra, one always relies on four methods: first, by person, such as the Vimalakirti Sutra; second, by place, such as the Lankavatara Sutra. The World Honored One spoke to the King of Lanka, named Ravana, on Mount Lanka, and thus the name was established based on the location; third, by dharma, such as the Mahaprajnaparamita Sutra, which speaks of the aggregates, realms, etc., being empty both internally and externally, without attachment to the two selves of person and dharma, thus the name is established based on the dharma; fourth, by metaphor, such as the Ratnamegha Sutra, which says that when this sutra was spoken, all the Bodhisattvas from the ten directions gathered like clouds, thus the name was established using a metaphor. Question: Which of these four methods is used to establish the name of this sutra? Answer: This sutra is established based on the dharma. What is the dharma? It is not abandoning the Bodhicitta (the mind of enlightenment), and not abandoning solitary places, etc. Speaking of what is conditioned, speaking of the 'great' of practice, it means extensively cultivating both self-benefiting and other-benefiting actions. Speaking of self-benefiting actions, it means cultivating the Six Paramitas (perfections), etc. Among the Six Paramitas, the first three are other-benefiting actions, and the latter two are self-benefiting actions. Diligence is performing other-benefiting actions. If there are sentient beings who should be liberated by the body of a Buddha, then one manifests the body of a Buddha, as well as Sravakas (hearers) and Bodhisattvas, etc. Because the four dharmas of this sutra together can arouse the Bodhicitta, and can encompass self-benefiting and other-benefiting actions. Furthermore, it explains that not abandoning the Bodhicitta, being skilled in knowing all joys, abiding in solitary places, etc., are self-benefiting actions, and having a mind of patience and gentleness is an other-benefiting action. Speaking of the 'great' of wisdom, it means understanding that both person and dharma are empty, unlike the Sravakas who can only understand the emptiness of person, but not the emptiness of dharma, therefore they abide in Nirvana, without a body to benefit others. It is also different from ordinary beings who can neither understand the emptiness of person nor the emptiness of dharma, and are bound by afflictions. The Buddhas and Bodhisattvas, understanding the emptiness of person, therefore do not abide in Samsara (the cycle of birth and death), and understanding the emptiness of dharma, therefore do not abide in Nirvana. Speaking of the 'great' of diligence, it requires going through three countless kalpas (aeons): the first countless kalpa is to cultivate the Four Preparatory Practices to perfection; the second countless kalpa is to cultivate the Path of Seeing from the first Bhumi (stage) to the eighth Bhumi to achieve accomplishment.
三無數劫。從八地至無學。如舍利弗行菩薩行時。有一婆羅門乞眼。遂施與之婆羅門得眼便以腳磋之。舍利弗卻問云。何故磋之。答言。我要其聲。
言方便大。同上智大說。
言業大者。盡生生死際能作諸佛。乘者能發四愿。愿大。若有一眾生不成佛者。誓不趣求無上菩提。不同聲聞不發大愿。
成就大者。而能成就十力。四無畏。十八不共法等。大功德故。一一如余處明。上來七大義者。前六為因。為一一不能成十力等。要須修此六大。后一為果。
言四法船者。即不捨菩提心。及樂住于空閑者是。
言列數者論中自明。
言謂出生者。於此四法修行能出死海。
言號顯示者。能顯甚深法性。
言古今不易者。合上常義。前佛后佛不曾移益。亦如十二因緣。法逕二字亦如上合。
言示處者。如是我聞至菩薩魔訶薩也是。
言于相者。即三相。是遍計所執等。
言法者。五蘊十八界等是。
言義者。即能詮其五蘊十八界體住者是。
言發起序者有二。一因請發起。二不因識發起。問。何不廣釋證信之序。答。證信之序通諸經共有。不假重釋。雖然今略明矣。
言佛化緣畢者。但度乃緣。不度無緣故。維摩經云。佛威雖普。
【現代漢語翻譯】 現代漢語譯本 『三無數劫』：從八地菩薩到無學果位（阿羅漢）。例如，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）行菩薩道時，有一婆羅門（Brahman，古印度社會中的祭司階層）向他乞求眼睛。舍利弗便將自己的眼睛施捨給了他。婆羅門得到眼睛后，卻用腳踩踏。舍利弗問他：『你為什麼要踩踏它？』婆羅門回答說：『我只是想要聽它破碎的聲音。』
『言方便大』：與上文所說的『智大』意義相同。
『言業大者』：指菩薩盡其一生，在生死輪迴中都能成就諸佛。修習大乘者能發起四弘誓願。『愿大』：如果有一個眾生沒有成佛，誓不成無上菩提。這與聲聞乘不發大愿不同。
『成就大者』：指菩薩能夠成就十力（Tathagata-bala，如來十種力量），四無畏（vaisaradya，佛的四種無所畏懼的自信），十八不共法（Avenika-dharma，佛獨有的十八種功德）等大功德。這些功德在其他地方有詳細說明。以上七大意義，前六個是因，因為僅憑其中任何一個都不能成就十力等功德，必須修習這六大。最後一個是果。
『言四法船者』：指不捨菩提心，以及樂於安住在空閑之處。
『言列數者』：在論中自有詳細說明。
『言謂出生者』：指通過對此四法的修行，能夠脫離生死苦海。
『言號顯示者』：指能夠顯示甚深法性。
『言古今不易者』：與上文的『常義』相合。過去的佛和未來的佛都不會改變或增減。也像十二因緣一樣。『法逕』二字也與上文意義相合。
『言示處者』：指『如是我聞』到『菩薩摩訶薩』（Bodhisattva-Mahasattva，大菩薩）的部分。
『言于相者』：指三相，即遍計所執相（Parikalpita，虛妄分別的相）、依他起相（Paratantra，依緣而起的相）和圓成實相（Parinispanna，圓滿成就的真實相）。
『言法者』：指五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）、十八界（Dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）等。
『言義者』：指能夠詮釋五蘊、十八界的體性和住處。
『言發起序者』：有兩種，一是因請而發起，二是不因請而自然發起。問：為什麼不詳細解釋證信序（經文開頭的證明可信的部分）？答：因為證信序是所有經典共有的，不需要重複解釋。雖然如此，現在還是簡略地說明一下。
『言佛化緣畢者』：只有被佛度化的眾生才是有緣的，沒有被度化的就沒有緣分。維摩經（Vimalakirti Sutra）中說：『佛的威神雖然普遍，』
【English Translation】 English version 『Three countless kalpas (asamkhya kalpas)』: From the eighth Bhumi (stage of a Bodhisattva) to the state of No-More-Learning (Arhatship). For example, when Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) was practicing the Bodhisattva path, a Brahman (a priest in ancient Indian society) begged for his eyes. Sariputra gave him his eyes. After receiving the eyes, the Brahman trampled them with his feet. Sariputra asked him, 『Why are you trampling them?』 The Brahman replied, 『I just want to hear the sound of them breaking.』
『The statement that skillful means (upaya) are great』: Has the same meaning as the 『greatness of wisdom』 mentioned above.
『The statement that karma is great』: Refers to the ability of a Bodhisattva to accomplish Buddhahood in every lifetime throughout samsara (the cycle of birth and death). Those who practice the Mahayana (Great Vehicle) can generate the Four Great Vows. 『The greatness of vows』: If even one sentient being has not attained Buddhahood, I vow not to seek supreme enlightenment. This is different from the Sravakas (Hearers), who do not make great vows.
『The statement that accomplishment is great』: Refers to the ability of a Bodhisattva to accomplish the Ten Powers (Tathagata-bala, the ten powers of a Tathagata), the Four Fearlessnesses (vaisaradya, the four kinds of fearlessness of a Buddha), the Eighteen Unique Qualities (Avenika-dharma, the eighteen unique qualities of a Buddha), and other great merits. These merits are explained in detail elsewhere. Of the seven great meanings above, the first six are causes, because none of them alone can accomplish the Ten Powers, etc. It is necessary to cultivate these six great qualities. The last one is the result.
『The statement about the four Dharma boats』: Refers to not abandoning the Bodhi mind (the mind of enlightenment) and delighting in dwelling in secluded places.
『The statement about enumeration』: Is explained in detail in the treatise itself.
『The statement about being born from』: Refers to being able to escape the sea of suffering of birth and death through the practice of these four Dharmas.
『The statement about the title showing』: Refers to being able to reveal the profound Dharma nature.
『The statement about not changing from ancient times to the present』: Corresponds to the 『constant meaning』 above. The Buddhas of the past and the Buddhas of the future will not change or increase it. It is also like the Twelve Links of Dependent Origination. The two words 『Dharma path』 also correspond to the meaning above.
『The statement about the place shown』: Refers to the part from 『Thus have I heard』 to 『Bodhisattva-Mahasattva』 (Great Bodhisattva).
『The statement about characteristics』: Refers to the three characteristics, namely, the imagined nature (Parikalpita, the nature of false discrimination), the dependent nature (Paratantra, the nature of arising from conditions), and the perfected nature (Parinispanna, the nature of perfect accomplishment of reality).
『The statement about Dharma』: Refers to the five skandhas (the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), the eighteen dhatus (the eighteen realms: the six sense organs, the six sense objects, and the six consciousnesses), etc.
『The statement about meaning』: Refers to being able to explain the nature and dwelling place of the five skandhas and the eighteen dhatus.
『The statement about the introductory section』: There are two types: one is initiated by a request, and the other is initiated naturally without a request. Question: Why is the introductory section of authentication (the part at the beginning of the sutra that proves its credibility) not explained in detail? Answer: Because the introductory section of authentication is common to all sutras and does not need to be explained repeatedly. Nevertheless, I will now briefly explain it.
『The statement about the Buddha's work of transformation being completed』: Only those sentient beings who are transformed by the Buddha have affinity; those who are not transformed have no affinity. The Vimalakirti Sutra says: 『Although the Buddha's majestic power is universal,』
不度無根無澤無□不潤枯木。
言四合處者。言觀身不凈者。此身之上三十六物等種種不凈。共成此身故。名不凈言(云云)言觀受是苦者。苦受樂受不苦不樂受。並皆是苦。眾生不了。我執為樂。
迦葉菩薩等。等取彌勒文殊者是。
言觀心無常者。此心念念還謝。眾生不了。執為常相。
言觀法無我者。於五蘊十八界上。本無其我人眾生等。眾生不了。橫計有我。但不起如上倒見。得成聖道。口者因也。
言梵壇者。此云默檳。
言雜事律者。即根本部中下五十卷中說。
言結集時者。佛涅槃后。于王舍城七葉巖窟。集諸五百大阿羅漢。眾請阿難升座說法。眾起三疑。及乎阿難說如是我聞等。佛初成道。鹿野苑中初度五俱輪等。說四諦法。三轉者(云云)。
言時方人者。即彼經中一時是。方者處也。人者聽法之徒。
言教者。即十二分教是。
言理者。即是真如之性。
言行者。即八聖道。
言果者。即有上果無上果等(云云)。
言依愿得果為如者。佈施得大福等(云云)。
言廢別就總者。有二義。一要假耳根發識。意隨分別。
言一一陳遂成繁廣者。此是伏難云。經題之中但安根意思識則得。何要我聞。
【現代漢語翻譯】 現代漢語譯本：
不度沒有根基、沒有水澤、沒有...不能滋潤的枯木。
關於『四合處』的說法，是指觀察身體是不潔凈的。這個身體由三十六種不凈之物組成，所以稱為『不凈』（云云）。關於『觀察感受是痛苦』的說法，痛苦的感受、快樂的感受、不苦不樂的感受，全部都是痛苦。眾生不明白這個道理，執著地認為是快樂。
迦葉菩薩等，『等』字包括彌勒菩薩、文殊菩薩等。
關於『觀察心是無常』的說法，這個心念頭生滅不停。眾生不明白這個道理，執著地認為是常相。
關於『觀察法是無我』的說法，在五蘊（色、受、想、行、識）、十八界（六根、六塵、六識）上，本來就沒有我、人、眾生等等。眾生不明白這個道理，胡亂地認為有我。只要不產生如上的顛倒見解，就能成就聖道。『口』是原因。
關於『梵壇』的說法，這裡指的是默檳（Brahmatala）。
關於『雜事律』的說法，就是在根本律部（Mūlasarvāstivāda-vinaya）的下五十卷中說的。
關於『結集時』的說法，佛陀涅槃后，在王舍城（Rājagṛha）七葉巖窟（Saptaparṇa Cave），聚集了五百位大阿羅漢。大眾請阿難（Ānanda）升座說法。大眾產生了三個疑問，等到阿難說『如是我聞』等等。佛陀最初成道，在鹿野苑（Sārnāth）最初度化五俱輪（Pañcavargika）等人，宣說四諦法（catvāri āryasatyāni），三轉（云云）。
關於『時方人』的說法，就是那部經中的『一時』。『方』指的是處所。『人』指的是聽法的徒眾。
關於『教』的說法，就是十二分教（dvādaśāṅga-buddhavacana）。
關於『理』的說法，就是真如（tathatā）的自性。
關於『行』的說法，就是八聖道（aṣṭāṅga-mārga）。
關於『果』的說法，就是有上果、無上果等等（云云）。
關於『依靠願力得到果報』的說法，比如佈施得到大福報等等（云云）。
關於『捨棄個別而歸於總體』的說法，有兩種含義。一是要藉助耳根（śrotendriya）來發起意識，意識隨著進行分別。
關於『一一陳述最終變得繁瑣』的說法，這是爲了反駁提問，說在經題之中只安立根、意思、識就可以，為什麼還要『我聞』。
【English Translation】 English version:
It does not save withered wood that has no roots, no moisture, no... cannot moisten.
Regarding the statement of 'four confluences,' it refers to observing the body as impure. This body is composed of thirty-six kinds of impure substances, hence it is called 'impure' (etc.). Regarding the statement of 'observing feeling as suffering,' painful feelings, pleasant feelings, neither painful nor pleasant feelings, all are suffering. Sentient beings do not understand this, clinging to them as pleasure.
Kāśyapa Bodhisattva, etc., 'etc.' includes Maitreya Bodhisattva, Mañjuśrī Bodhisattva, etc.
Regarding the statement of 'observing the mind as impermanent,' this mind is constantly arising and ceasing. Sentient beings do not understand this, clinging to it as permanent.
Regarding the statement of 'observing dharmas as without self,' in the five skandhas (pañca-skandha) [form, feeling, perception, mental formations, consciousness], and the eighteen dhātus (aṣṭādaśa dhātu) [six sense organs, six sense objects, six consciousnesses], there is originally no self, person, sentient being, etc. Sentient beings do not understand this, mistakenly thinking there is a self. As long as one does not generate such inverted views, one can attain the holy path. 'Mouth' is the cause.
Regarding the statement of 'Brahmatala,' it refers to Mòbīn (Brahmatala).
Regarding the statement of 'Miscellaneous Matters Vinaya,' it is spoken in the latter fifty volumes of the Mūlasarvāstivāda-vinaya.
Regarding the statement of 'time of compilation,' after the Buddha's Nirvāṇa, in the Saptaparṇa Cave (Saptaparṇa Cave) in Rājagṛha (Rājagṛha), five hundred great Arhats gathered. The assembly requested Ānanda (Ānanda) to ascend the seat and expound the Dharma. The assembly raised three doubts, and then Ānanda said 'Thus have I heard' etc. The Buddha initially attained enlightenment, and in Sārnāth (Sārnāth) initially liberated the Pañcavargika (Pañcavargika) and others, expounding the Four Noble Truths (catvāri āryasatyāni), three turnings (etc.).
Regarding the statement of 'time, place, person,' it is the 'at one time' in that sutra. 'Place' refers to the location. 'Person' refers to the disciples who listen to the Dharma.
Regarding the statement of 'teaching,' it is the twelvefold division of the teachings (dvādaśāṅga-buddhavacana).
Regarding the statement of 'principle,' it is the nature of Suchness (tathatā).
Regarding the statement of 'practice,' it is the Noble Eightfold Path (aṣṭāṅga-mārga).
Regarding the statement of 'fruit,' it is the superior fruit, the unsurpassed fruit, etc. (etc.).
Regarding the statement of 'relying on vows to obtain results,' for example, giving alms to obtain great blessings, etc. (etc.).
Regarding the statement of 'abandoning the particular and returning to the general,' there are two meanings. One is that it is necessary to rely on the ear sense (śrotendriya) to generate consciousness, and the mind follows to discriminate.
Regarding the statement of 'stating each one ultimately becomes cumbersome,' this is to refute the question, saying that in the title of the sutra, it is sufficient to establish the root, mind, and consciousness, why is 'Thus I have heard' necessary?
答。義者安如是遂成繁廣 何故但不舉一。答。若舉一者義用不用 又伏難云。若爾何不經。
言無我聞。為引外道入法故。遂立我聞。如佛方便為長爪梵志問佛世尊假立其我。
言善合時宜者。應食前堪化度者即以度之。若食后堪度者即以度之。
言機感相應者。譬如清水。隨器大小。並感月影于中。能現大小之影。言相應得益者。諸佛如來。隨眾生三乘根性。應時說法。令眾生各獲益。亦如醫人。隨病冷熱令服其藥。即得疾愈。
言外典無如是能者。無如上應機設教。應病施藥。無一時之言。
言前簡說聽者。餘部經中簡取四法。
言后簡說聽者。則是食前食后義。
言若爾諸法應非唯識者。伏難云。此四法經。若依大乘三宗之中。且是唯識宗之所攝。如上立一及時心外法故。此法應非唯識。答辭同決文。
言世識者。即是世間器世間。
言數識者。一二三四是。
言最勝尊者。即是佛也。
言自在者。三界九地見修等煩惱不能繫縛。于煩惱得自在故。
言炎猛者。以智慧火燒煩惱薪故。
言端嚴者。為恭敬父母師僧和上。獲得三十二相八十種好等。
言吉祥者。親近恭養咸稱贊故具吉祥。譬如盲者得見啞者能語等(云
【現代漢語翻譯】 現代漢語譯本： 問：如果道理是這樣，那麼就應該變得繁複廣大，為什麼只舉出一個呢？答：如果只舉出一個，那麼道理的作用就無法發揮。又有人反駁說：如果這樣，為什麼經文中不這樣說？
說『無我聞』，是爲了引導外道進入佛法，所以才設立『我聞』。就像佛陀爲了長爪梵志（Changzhua Brahman）問佛世尊而假設設立『我』一樣，這是一種方便法門。
說『善合時宜』，是指應該在飯前度化的人，就在飯前度化；如果應該在飯後度化的人，就在飯後度化。
說『機感相應』，譬如清水，隨著器皿的大小，都能感應到月亮的影子在其中，能夠顯現大小不同的影子。說『相應得益』，諸佛如來，隨著眾生三乘（Three Vehicles）的根性，應時說法，使眾生各自獲得利益，也像醫生，隨著病情的寒熱，讓病人服用相應的藥物，就能使疾病痊癒。
說『外典無如是能者』，是指沒有像佛法這樣能夠應機設教，應病施藥，沒有一時不變的言論。
說『前簡說聽者』，其餘部的經典中簡要地選取了四法。
說『后簡說聽者』，就是指飯前飯後的意義。
說『若爾諸法應非唯識者』，這是反駁說：這四法經，如果依據大乘（Mahayana）三宗（Three Schools）之中，那麼就屬於唯識宗（Yogacara School）所攝。如上所說，因為立一及時心外法，所以此法應該不是唯識。回答與決文相同。
說『世識者』，就是指世間器世間（Worldly realm）。
說『數識者』，就是指一二三四等數字。
說『最勝尊者』，就是指佛陀。
說『自在者』，是指三界（Three Realms）九地（Nine abodes of sentient beings）的見修等煩惱不能束縛，對於煩惱能夠自在。
說『炎猛者』，是指用智慧之火焚燒煩惱的柴薪。
說『端嚴者』，是指因為恭敬父母、師僧（Teachers and Sangha）、和尚（Upadhyaya），而獲得三十二相（Thirty-two marks of a Buddha）八十種好（Eighty minor marks of a Buddha）等。
說『吉祥者』，是指親近恭敬供養，大家都稱讚，所以具備吉祥。譬如盲人能夠看見，啞巴能夠說話等。
【English Translation】 English version: Question: If the principle is like this, then it should become complex and extensive, why only cite one? Answer: If only one is cited, then the function of the principle cannot be exerted. Someone further objects: If that's the case, why doesn't the sutra say so?
Saying 'I heard' (無我聞) is to guide non-Buddhists into the Dharma, so 'I heard' is established. Just like the Buddha hypothetically established 'I' for Changzhua Brahman's (長爪梵志) question to the World Honored One, this is a skillful means.
Saying 'well-suited to the time' (善合時宜) means that those who should be converted before meals should be converted before meals; if those who should be converted after meals should be converted after meals.
Saying 'response corresponding to the occasion' (機感相應) is like clear water, depending on the size of the container, all can sense the moon's reflection within, able to show shadows of different sizes. Saying 'correspondingly obtaining benefit' (相應得益), the Buddhas and Tathagatas, according to the three vehicles' (三乘) nature of sentient beings, teach the Dharma at the appropriate time, enabling sentient beings to each obtain benefit, just like a doctor, according to the cold or heat of the illness, lets the patient take the corresponding medicine, which can cure the disease.
Saying 'external scriptures do not have such ability' (外典無如是能者) means that there is nothing like the Buddha's Dharma that can establish teachings according to the occasion and administer medicine according to the illness, without unchanging words at any time.
Saying 'the former briefly explains the listeners' (前簡說聽者), the other parts of the scriptures briefly select the four dharmas.
Saying 'the latter briefly explains the listeners' (后簡說聽者) refers to the meaning of before and after meals.
Saying 'if that's the case, all dharmas should not be only consciousness' (若爾諸法應非唯識者) is an objection: This sutra of four dharmas, if based on the three schools (三宗) of Mahayana (大乘), then it belongs to the Yogacara School (唯識宗). As mentioned above, because it establishes one time and a dharma outside the mind, this dharma should not be only consciousness. The answer is the same as the decisive text.
Saying 'worldly consciousness' (世識者) refers to the worldly realm (世間) and the container world (器世間).
Saying 'numerical consciousness' (數識者) refers to numbers such as one, two, three, four.
Saying 'the most supreme honored one' (最勝尊者) refers to the Buddha.
Saying 'unrestrained one' (自在者) means that the afflictions of the three realms (三界) and the nine abodes of sentient beings (九地), such as views and cultivation, cannot bind, and one is free from afflictions.
Saying 'fierce and vigorous' (炎猛者) means burning the firewood of afflictions with the fire of wisdom.
Saying 'dignified and solemn' (端嚴者) means obtaining the thirty-two marks of a Buddha (三十二相) and the eighty minor marks of a Buddha (八十種好) etc., because of respecting parents, teachers and Sangha (師僧), and Upadhyaya (和尚).
Saying 'auspicious' (吉祥者) means that because of approaching, respecting, and making offerings, everyone praises, so one possesses auspiciousness. For example, a blind person can see, a mute person can speak, etc.
云)。
言常起方便利益安樂者。世間利益出世間安樂。或增上勝安樂決定生利益翻。覆用名尊貴義。亦云精進。
言佛具十德者。伏難云。何不經初安正遍知等。但云薄伽梵名。答。辭如決中。
言然佛世尊有三身者。伏難云。因論生論。因論生語。又問。佛有三者。為小根人即化身說。化身者即丈六全身是 應身者為地上說。應以佛身得度者。即現佛身而為說法。
言報身者。大圓鏡智為體。以分別智隱一真如性為境。約前二身論。法身似有說。若約法身論。無說不說。
【現代漢語翻譯】 現代漢語譯本： 『言常起方便利益安樂者』，指的是世間的利益和出世間的安樂。或者說是增上殊勝的安樂，決定能夠產生利益。『翻覆用名尊貴義』，也可以說是精進。
『言佛具十德者』，有人反駁說：為什麼不在經文一開始就安立『正遍知』等等，而只說『薄伽梵』（Bhagavan，世尊）這個名號呢？回答是：這個說法就像《決中》所說的那樣。
『言然佛世尊有三身者』，有人反駁說：這是因論而生論，因論而生語。又問：佛有三種身，是爲了小根器的人而說化身嗎？化身就是丈六金身嗎？應身是爲了地上菩薩而說嗎？應以佛身得度的人，就現佛身而為說法嗎？
『言報身者』，以大圓鏡智為本體，以分別智隱沒一真如性為境界。如果以前面兩種身來討論，法身似乎可以被描述。如果以法身來討論，則無可說不可說。
【English Translation】 English version: 『Speaking of constantly initiating expedient benefits and peace,』 refers to worldly benefits and transcendental bliss. Or it refers to increasingly superior bliss, which is certain to generate benefits. 『Reversing and using names implies nobility,』 can also be said to mean diligence.
『Speaking of the Buddha possessing ten virtues,』 someone objects: Why not establish 『Sammasambuddha』 (perfectly enlightened) etc. at the beginning of the sutra, but only mention the name 『Bhagavan』 (The Blessed One)? The answer is: The statement is like what is said in 『Jue Zhong』.
『Speaking of the Buddha, the World-Honored One, having three bodies,』 someone objects: This is argument arising from argument, speech arising from argument. Also, it is asked: Does the Buddha having three bodies mean that the Nirmāṇakāya (Transformation Body) is spoken for people of small capacity? Is the Nirmāṇakāya the sixteen-foot golden body? Is the Sambhogakāya (Enjoyment Body) spoken for Bodhisattvas on the ground? For those who should be delivered by the Buddha's body, does the Buddha manifest the Buddha's body to teach the Dharma?
『Speaking of the Sambhogakāya,』 it takes the Great Perfect Mirror Wisdom as its essence, and uses the discriminating wisdom to conceal the one true suchness nature as its realm. If discussing in terms of the previous two bodies, the Dharmakāya (Dharma Body) seems to be describable. If discussing in terms of the Dharmakāya, then there is nothing to say or not to say.