T85n2785_大乘四法經論廣釋開決記

大正藏第 85 冊 No. 2785 大乘四法經論廣釋開決記

No. 2785

大乘四法經論廣釋開決記

依何而住。世尊在世自調惡人滅度之後云何共住。如來在日。佛自說經。滅度之後。一切經首。當置何言。令有情信。世尊告曰。我涅槃后。以戒為師。斷一切惡。生一切善。設我在世無異。此故依四念處。專心而住。觀身不凈。觀受是苦。觀心無常。觀法無我。而除四倒。既出生死。得成聖道。是故常應依之而住。諸惡比丘梵壇治之。但莫與語白當調伏。一切經首當置如是我聞等語。則眾生信。因迦葉請。而置此文。即是此中起因由也　言明所以者。略有四義。一為除疑。二令起信。三為簡邪。四為顯正。言除疑省。雜事律云。于結集時。阿難升座。以法威為形忽如佛。眾起三疑。一疑大悲從涅槃起。二疑別佛從他方來。三疑阿難轉身成佛。說如是等三疑並斷。言生信者。智度論云。說時方人。令生信故。佛法大海。信為能入。又是道元功得母故。救拔眾生出生死。□須舉信手。授于教手。序生信手。正宗教手。兩手相接。出淤泥故。如人有手。至山取寶。若無手者。空無所得。有信心人。入法得證。若無信者。雖解無益。是故經初令生凈信。言簡邪者。但無如是六句經文。

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2785 大乘四法經論廣釋開決記

No. 2785

大乘四法經論廣釋開決記

依何而住？（依靠什麼而安住？）世尊在世，如何調伏惡人？滅度之後，又該如何共住？如來在世時，佛陀親自宣說經典。滅度之後，一切經典的開頭，應當放置什麼言語，才能使有情眾生信服？世尊告誡說：『我涅槃后，以戒為師，斷除一切惡行，生起一切善行，如同我還在世一樣。』因此，應當依靠四念處（四種觀照方法），專心安住。觀照身體是不清凈的，觀照感受是痛苦的，觀照心是無常的，觀照法是無我的，從而去除四種顛倒的認知。這樣既可以脫離生死輪迴，證得聖道。所以，應當常常依靠四念處而安住。對於作惡的比丘，應當用梵壇法（一種僧團的懲罰方式）來懲治他們，但不要與他們交談，稟告後進行調伏。一切經典的開頭應當放置『如是我聞』等語句，這樣眾生才會信服。這是因為迦葉（Mahākāśyapa）的請求，才放置了這些語句，這就是此經的緣起因由。言明所以者，略有四義：一為除疑，二令起信，三為簡邪，四為顯正。言除疑省，雜事律云：于結集時，阿難（Ānanda）升座，以法威為形忽如佛，眾起三疑：一疑大悲從涅槃起，二疑別佛從他方來，三疑阿難轉身成佛。說如是等三疑並斷。言生信者，智度論云：說時方人，令生信故。佛法大海，信為能入。又是道元功得母故。救拔眾生出生死。□須舉信手，授于教手。序生信手，正宗教手。兩手相接，出淤泥故。如人有手，至山取寶。若無手者，空無所得。有信心人，入法得證。若無信者，雖解無益。是故經初令生凈信。言簡邪者，但無如是六句經文。

【English Translation】 English version T 85 No. 2785 Extensive Explanation and Decisive Notes on the Mahayana Four Dharmas Sutra Treatise

No. 2785

Extensive Explanation and Decisive Notes on the Mahayana Four Dharmas Sutra Treatise

Upon what should one dwell? How did the World-Honored One (Śākyamuni Buddha) tame evil people while he was alive? After his passing, how should we live together? When the Tathagata (如來) was alive, the Buddha himself expounded the scriptures. After his passing, what words should be placed at the beginning of all scriptures to make sentient beings believe? The World-Honored One said: 'After my Nirvana (涅槃), take the precepts as your teacher, cut off all evil deeds, and generate all good deeds, as if I were still alive.' Therefore, one should rely on the Four Foundations of Mindfulness (四念處) and dwell with focused attention. Contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, and contemplate phenomena as selfless, thereby removing the four inverted views. In this way, one can escape the cycle of birth and death and attain the path of the sages. Therefore, one should always rely on them and dwell. For evil Bhikshus (比丘), punish them with the Brahma punishment (梵壇法), but do not speak to them, and report them for taming. At the beginning of all scriptures, the words 'Thus have I heard' (如是我聞) and other such phrases should be placed, so that sentient beings will believe. It was because of Kāśyapa's (Mahākāśyapa) request that these words were placed, and this is the origin of this sutra. The explanation of the reasons can be summarized in four points: first, to dispel doubts; second, to inspire faith; third, to distinguish from the heterodox; and fourth, to reveal the orthodox. Regarding dispelling doubts, the Miscellaneous Matters Vinaya (雜事律) says: During the compilation, Ānanda (Ānanda) ascended the seat, and his majestic appearance suddenly resembled the Buddha, causing the assembly to have three doubts: first, they doubted that great compassion arose from Nirvana; second, they doubted that another Buddha came from another direction; and third, they doubted that Ānanda transformed into a Buddha. These three doubts were thus dispelled. Regarding generating faith, the Mahaprajnaparamita Shastra (智度論) says: Speaking of the time, place, and people inspires faith. The ocean of the Buddha's teachings can be entered through faith. It is also the source of the path and the mother of merit. To save sentient beings from birth and death, one must raise the hand of faith and extend it to the hand of teaching. The introduction generates the hand of faith, and the main teaching generates the hand of the doctrine. When the two hands connect, one can emerge from the mud. It is like a person with hands who can go to the mountain to obtain treasures. If one has no hands, one will obtain nothing. A person with faith can enter the Dharma and attain realization. If one has no faith, even understanding is useless. Therefore, at the beginning of the sutra, pure faith is generated. Regarding distinguishing from the heterodox, only those without these six phrases are heterodox scriptures.

當知皆是外道教收。如有外道一切教初皆必安置阿漚二字。阿表于無。漚表于有。言其教旨不離有無。今置六句為簡于彼故。智度云。一切經首。當置何言。簡異外道。言顯正者。真實論云。三寶最吉祥故。我經初說佛為佛寶。我聞阿難及苾芻菩薩名為僧寶。如是一時舍衛國等所說時處皆為法寶。以茲四義。置如是等。立所以竟。釋正文者。唯智度論分六成就。一信。二聞。三時。四主。五處。六眾。言初信成就者。經曰如是。舉所聞法。令有情信。名信成就。今舍諸說以三義釋。初以二字各別訓釋。次乃總申二字之意。后帶我聞以解如是。初言別釋者。自古多解。大意不離教理行果。故今依此四義釋之。教能顯理。□如文不求義稱是。理順教顯為如。義不差文稱是。依教起行為如。順理三相為是。依□得果為如。稱果於因為是。次言總申者。顯說此經離四種過故言如是。一離自說佛所說法正如是故。二離老異文義決定皆如是。故□□不信。若有信者。言如是故。四離非法。若正法者。稱如是。故後言帶我聞釋如是者。依佛地論及諸釋意。如是總言依四義轉。一依問答顯離自說傳聞過失。謂結集時眾成問言。□當所說昔定聞邪故。即答言如是我聞。二依譬喻顯離增□共分過失　謂。當所說如是文句如我昔聞齊此當說定

【現代漢語翻譯】現代漢語譯本：須知這些都是外道的教義。如果任何外道的各種教派，最初都必定會安放『阿』(A，表示無)和『漚』(O，表示有)這兩個字。『阿』代表『無』，『漚』代表『有』，說明他們的教義宗旨不離『有』和『無』。現在設定六句，是爲了簡化外道的繁瑣。智度論說，一切佛經的開頭，應當放置什麼言語，來區別于外道，並彰顯正法呢？真實論說，因為三寶最吉祥，所以我的經文開頭說佛為佛寶，我說阿難(Ananda，佛陀的十大弟子之一)及比丘(bhiksu，出家男子)菩薩(bodhisattva，立志成佛的修行者)名為僧寶。像這樣，一時在舍衛國(Sravasti，古印度城市)等地所說的時間和處所，都屬於法寶。憑藉這四種意義，設定『如是』等等，來確立經文的宗旨。解釋正文時，只有智度論分為六成就：一、信；二、聞；三、時；四、主；五、處；六、眾。說到最初的信成就，經文說『如是』，舉出所聽聞的佛法，使有情眾生生起信心，稱為信成就。現在捨棄各種說法，用三種意義來解釋。首先將這兩個字分別訓釋，其次總括申明這兩個字的意義，最後結合『我聞』來解釋『如是』。首先說分別解釋，自古以來有多種解釋，大意不離教、理、行、果。所以現在依據這四種意義來解釋它。教能顯現理，如果文句與意義相符，不追求文句之外的意義，就稱為『是』。理順應教義而顯現，稱為『如』。意義不違背文句，稱為『是』。依據教義而修行，稱為『如』。順應道理的三種相狀，稱為『是』。依據修行而證得果位，稱為『如』。果位與因地相應，稱為『是』。其次說總括申明，是爲了顯示這部經遠離四種過失，所以說『如是』。一、遠離自說，佛所說的法正如是，所以沒有自說。二、遠離老舊的異文，文義決定都是如是。所以不相信。如果有信心的，就說『如是』。四、遠離非法，如果是正法，就稱『如是』。最後說結合『我聞』來解釋『如是』，依據佛地論及各種解釋的意義，『如是』總括而言依據四種意義而轉變。一、依據問答，顯示遠離自說和傳聞的過失。就是在結集經藏時，大眾成就問言，您所說的，是過去已經聽聞過的嗎？所以回答說『如是我聞』。二、依據譬喻，顯示遠離增減和共同分擔的過失。就是說，所說的『如是』文句，就像我過去聽聞的一樣，到此為止應當這樣說。

【English Translation】 English version: Know that all these belong to the teachings of external paths (外道教, wàidào jiào). If any of the various schools of external paths invariably place the two characters 『A』 (阿, Ā, representing emptiness) and 『O』 (漚, ōu, representing existence) at the beginning. 『A』 represents 『emptiness,』 and 『O』 represents 『existence,』 indicating that the essence of their teachings does not depart from 『existence』 and 『non-existence.』 Now, setting forth six phrases is to simplify the complexities of the external paths. The Mahaprajnaparamita Sastra (智度論, Zhìdù lùn) says, at the beginning of all sutras, what words should be placed to distinguish them from external paths and to manifest the correct Dharma? The Tattvasiddhi Sastra (真實論, Zhēnshí lùn) says, because the Three Jewels (三寶, sānbǎo) are most auspicious, my sutra begins by saying the Buddha is the Buddha Jewel, I say Ananda (阿難, Ānán, one of the Buddha's ten great disciples) and bhiksus (比丘, bhìqiū, ordained monks) and bodhisattvas (菩薩, Púsà, beings who aspire to Buddhahood) are called the Sangha Jewel. Thus, the time and place spoken at such a time in Sravasti (舍衛國, Shèwèi guó, an ancient Indian city) and other places all belong to the Dharma Jewel. Relying on these four meanings, 『Thus it is』 and so on are established to define the purpose of the sutra. When explaining the main text, only the Mahaprajnaparamita Sastra divides it into six accomplishments: 1. Faith; 2. Hearing; 3. Time; 4. Speaker; 5. Place; 6. Assembly. Speaking of the initial accomplishment of faith, the sutra says 『Thus it is,』 raising the Dharma that has been heard, causing sentient beings to generate faith, which is called the accomplishment of faith. Now, abandoning various explanations, it is explained with three meanings. First, each of these two characters is explained separately, then the meaning of the two characters is stated in general, and finally, 『I heard』 is combined to explain 『Thus it is.』 First, speaking of separate explanations, there have been many explanations since ancient times, the general meaning does not depart from teaching, principle, practice, and fruit. Therefore, it is now explained according to these four meanings. The teaching can reveal the principle, if the words and meaning correspond, without seeking meaning beyond the words, it is called 『is.』 The principle accords with the teaching and is revealed, it is called 『Thus.』 The meaning does not contradict the words, it is called 『is.』 Relying on the teaching to practice, it is called 『Thus.』 The three characteristics that accord with the principle, it is called 『is.』 Relying on practice to attain the fruit, it is called 『Thus.』 The fruit corresponds to the cause, it is called 『is.』 Secondly, speaking of general statements, it is to show that this sutra is far from four faults, so it is said 『Thus it is.』 1. Far from self-speaking, the Dharma spoken by the Buddha is just as it is, so there is no self-speaking. 2. Far from old and different texts, the meaning of the text is definitely as it is. Therefore, do not believe. If there are those who have faith, they say 『Thus it is.』 4. Far from non-Dharma, if it is the correct Dharma, it is called 『Thus it is.』 Finally, speaking of combining 『I heard』 to explain 『Thus it is,』 according to the meaning of the Yogacarabhumi Sastra (佛地論, Fódì lùn) and various explanations, 『Thus it is』 is generally said to transform according to four meanings. 1. According to questions and answers, it shows that it is far from the faults of self-speaking and hearsay. That is, when collecting the sutras, the assembly accomplished and asked, what you said, is it what you have heard in the past? So the answer is 『Thus I have heard.』 2. According to metaphors, it shows that it is far from the faults of increasing, decreasing, and sharing together. That is to say, the words 『Thus it is』 are like what I have heard in the past, and it should be said in this way until here.

無有異。三依許可顯有自在堪能功德。眾咸請言。如汝所聞。當如是說。便許彼言。如是當說如我所聞。四依教說顯起恭敬信受功德。謂吉結集諸時眾言如是。當聽如我所聞應正聞。以如理修行。二言聞成就者。經曰我聞。舉能聞人。顯自親聞者。聞成就。謂傳法者。自指身言如是法。我自親聞。我謂諸蘊和合假者有主宰因故稱為我。聞謂耳根發識聽聲。意隨耳識而取于聲所發名等。薰習在識。聚集顯現。總說名聞。廢別就總。故名我聞問。何須如是廢別就總答。顯藉眾緣故。謂聞法時要具心緣。若一一陳遂成繁廣。但舉其一義。則不周顯。假具緣言我聞矣。若爾何不言無我聞。答。除怖畏心。恐諸外道等聞無我聲。既言無我。誰聞誰學。怖畏佛法。不背入故。更有問答。如余處明。三言時成就者。經曰一時。顯所聞法。善合時宜。無非時失。時成就也謂明說此一部經時。於一時聞在某家說。則此顯說一部經時。余時復說無量經故。眾生根熟。為感如來逼機而應。藥病相應。隨言得益。說者聽者。時分無差。共相會過。名一時失。外道世典無如是能。故我佛教名一時也。前簡說聽餘部經時。后簡說聽前後之時。□顯佛教勝令生信也。若爾諸法應非唯識。說一及時心外法故　答。雖言一時。不離心識。謂此識心隨色分瘠

【現代漢語翻譯】現代漢語譯本：沒有區別。三種依靠（三依）允許顯示具有自在堪能的功德。大眾都請求說：『如您所聽聞的，應當像那樣說。』他便答應他們說：『是的，我應當像我所聽聞的那樣說。』四種依靠教導說，顯示出恭敬信受的功德。即吉祥的集結者在各種時候對大眾說：『是的，應當聽聞如我所聽聞的，應當正確地聽聞，以便如理修行。』關於『聞成就』的兩種說法。經文說：『我聞』，舉出能聽聞的人，顯示是自己親自聽聞的人，這就是聞成就。即傳法的人，親自指著自己說：『這樣的法，是我自己親自聽聞的。』『我』是指諸蘊（skandha，構成個體的五種要素）和合的假象，因為有主宰的原因，所以稱為『我』。『聞』是指耳根（ear faculty）發出意識聽聲音，意識隨著耳識而取于聲音所發出的名稱等，薰習在意識中，聚集顯現，總的來說叫做『聞』。廢除個別，就總的來說，所以叫做『我聞』。問：為什麼需要這樣廢除個別，就總的來說？答：爲了顯示憑藉眾多的因緣。即聽法的時候，需要具備心的因緣。如果一一陳述，就會變得繁瑣冗長。只舉出一個意義，則不能周全地顯示。憑藉具備因緣，就說『我聞』了。如果這樣，為什麼不說『無我聞』呢？答：爲了消除怖畏心。恐怕那些外道等聽到『無我』的聲音，既然說『無我』，誰聽誰學呢？他們會怖畏佛法，不肯背離而進入佛法。還有其他的問答，如其他地方所說明的。關於『時成就』的第三種說法。經文說：『一時』，顯示所聽聞的法，善於符合時宜，沒有不合時宜的過失，這就是時成就。即明確說明這一部經的時候，在某個時候聽到在某家說，那麼這顯示說一部經的時候。其他時候又說了無量的經，眾生的根機成熟，爲了感應如來逼近時機而應答，藥與病相應，隨著言語而得到利益，說的人和聽的人，時間上沒有差別，共同相會而沒有過失，叫做『一時』。外道的世俗典籍沒有這樣的能力，所以我佛教叫做『一時』。前面簡要說明說聽其他部經的時間，後面簡要說明說聽前後時間。這明顯顯示佛教的殊勝，令人產生信心。如果這樣，諸法應該不是唯識（Yogacara，佛教宗派，認為一切皆為心識所現），因為說『一時』是心外之法。答：雖然說『一時』，但不離心識。即這個識心隨著色而分離。

【English Translation】 English version: There is no difference. The three reliances (threefold refuge) allow the manifestation of merits of self-mastery and capability. The assembly all requested, 'As you have heard, you should speak accordingly.' He then agreed to them, saying, 'Yes, I shall speak as I have heard.' The four reliances teach and reveal the merits of reverence and faithful acceptance. That is, the auspicious compiler at various times said to the assembly, 'Yes, you should listen as I have heard, you should listen correctly, so as to practice accordingly.' Regarding the two statements of 'accomplishment of hearing'. The sutra says, 'I heard,' citing the person who is able to hear, showing that it is the person who heard it himself, this is the accomplishment of hearing. That is, the one who transmits the Dharma, personally pointing to himself, says, 'This Dharma is what I myself have personally heard.' 'I' refers to the illusion of the aggregation of the skandhas (five aggregates constituting an individual), because there is a cause of mastery, it is called 'I'. 'Hearing' refers to the ear faculty (ear faculty) emitting consciousness to hear sounds, and consciousness following the ear consciousness to take the names, etc., emitted by the sound, which are imprinted in the consciousness, gathered and manifested, and generally called 'hearing'. Abolishing the individual and taking the general, it is called 'I heard'. Question: Why is it necessary to abolish the individual and take the general in this way? Answer: In order to show reliance on numerous causes and conditions. That is, when listening to the Dharma, it is necessary to have the causes and conditions of the mind. If each is stated one by one, it will become tedious and lengthy. Only one meaning is cited, then it cannot be fully shown. Relying on the causes and conditions, it is said 'I heard'. If so, why not say 'no-self heard'? Answer: In order to eliminate the fear. Fearing that those heretics, etc., hearing the sound of 'no-self', since it is said 'no-self', who hears and who learns? They will fear the Buddha-dharma and will not turn away and enter the Buddha-dharma. There are other questions and answers, as explained elsewhere. Regarding the third statement of 'accomplishment of time'. The sutra says, 'At one time,' showing that the Dharma heard is good at conforming to the times, and there is no fault of being out of time, this is the accomplishment of time. That is, it is clearly stated that at the time of this sutra, it was heard at a certain time in a certain family, then this shows that at the time of speaking one sutra. At other times, countless sutras were spoken, the faculties of sentient beings are ripe, in order to respond to the Tathagata approaching the opportunity, the medicine corresponds to the disease, and benefits are obtained with words, the speaker and the listener, there is no difference in time, and meeting together without fault is called 'at one time'. The secular classics of heretics do not have such ability, so my Buddha-dharma is called 'at one time'. The previous briefly explains the time of speaking and listening to other sutras, and the latter briefly explains the time of listening to the previous and subsequent times. This clearly shows the superiority of Buddhism and makes people generate faith. If so, all dharmas should not be only consciousness (Yogacara, a school of Buddhism that believes that everything is manifested by consciousness), because saying 'at one time' is a dharma outside of consciousness. Answer: Although it is said 'at one time', it is not separate from consciousness. That is, this consciousness separates with form.

。妄相建立一一與時。若離色心。則不可得。故不相應行蘊所攝。攝論說為世識數識所聞之法。尚不離心。況一及時而別有也　更有徴答。如余處明。四言主成就者。經曰薄伽梵。顯說經主是最勝尊。表經可信。無非時主失主成就。若不言薄伽梵。不知此經是誰所說。一切生疑。智論說言。能說有王。一佛世尊。二聖弟子。三天龍等。四神仙等。五變化等。若不言薄伽梵。恐謂余說。今言薄伽梵說表可崇信。薄伽梵者。佛地論云。謂薄伽聲依六義轉。一自在義。二熾盛義。三端嚴義。四名稱義。五吉祥義。六尊貴義。如有頌言。自在熾盛與端嚴。名稱吉祥及尊貴。如是六種義差別。應知總號名薄伽。如是一切如來。具有於一切種。皆不相離。是故如來名薄伽梵。其義云何。謂。諸如來身。不繫屬諸煩惱。故具自在義。炎猛智火所燒練。故具熾盛義。妙三十二大士相等所莊飾。故具端嚴義。一切殊勝功德圓滿無不和。故具名稱義。一切世間親近供養咸稱贊。故具吉祥義。具一切德。常起方便。利益安樂。一切有情無懈廢。故具尊貴義。或能破壞四魔怨。故名薄伽梵。四魔怨者。謂。煩惱魔。蘊魔。死魔。自在天魔　佛具十種功德名號。何故如來教傳法者。一切經首但置如是薄伽梵名。謂。此一名世咸尊重故。諸外道皆稱

【現代漢語翻譯】現代漢語譯本：虛妄的表象建立，一一與時俱進。如果離開色和心，就無法獲得。因此，它不被『不相應行蘊』所包含。《攝大乘論》說它是世俗意識所認識的法，尚且不離心，何況一時之間另外存在呢？更有進一步的提問和解答，如同其他地方所闡明的那樣。四言『主成就』，經文中說『薄伽梵』（Bhagavan，世尊），顯示說經的主是最殊勝的尊者，表明經典是可信的，沒有非時、失主的情況。如果不說『薄伽梵』，就不知道這部經是誰說的，會引起一切人的懷疑。《大智度論》說，能說法的有五種：一、國王，二、佛世尊，三、聖弟子，四、天龍等，五、神仙等，六、變化等。如果不說『薄伽梵』，恐怕會認為是其他人說的。現在說『薄伽梵』說，表明經典是可以崇信的。『薄伽梵』（Bhagavan，世尊）這個詞，在《佛地論》中說，『薄伽』這個聲音依據六種含義而轉變：一、自在義，二、熾盛義，三、端嚴義，四、名稱義，五、吉祥義，六、尊貴義。如同頌文所說：『自在、熾盛與端嚴，名稱、吉祥及尊貴，如是六種義差別，應知總號名薄伽。』像這樣一切如來，具有一切種類的功德，都不相分離。因此如來名為『薄伽梵』。它的含義是什麼呢？就是說，諸如來的身，不被煩惱所束縛，所以具有自在義；被炎猛的智慧之火所燒煉，所以具有熾盛義；被美妙的三十二大丈夫相所莊嚴，所以具有端嚴義；一切殊勝的功德圓滿無缺，所以具有名稱義；一切世間親近供養，都稱讚他，所以具有吉祥義；具有一切功德，常起方便，利益安樂一切有情，沒有懈怠，所以具有尊貴義。或者能夠破壞四種魔怨，所以名為『薄伽梵』。四魔怨是指：煩惱魔、蘊魔、死魔、自在天魔。佛具有十種功德名號，為什麼如來教導傳法的人，一切經的首句只放上『如是薄伽梵』（Bhagavan，世尊）這個名號呢？因為這個名號世間都尊重。諸外道都稱呼。

【English Translation】 English version: Illusory appearances are established, each in accordance with time. If separated from form and mind, they cannot be obtained. Therefore, they are not included in 'non-associated formations'. The Mahāyānasaṃgraha states that they are phenomena known by worldly consciousness, which are still inseparable from the mind. How much more so could they exist separately at any given time? There are further questions and answers, as explained elsewhere. Regarding the four words 'accomplishment of the master', the sutra says 'Bhagavan' (Bhagavan, The Blessed One), showing that the master who speaks the sutra is the most supreme and venerable, indicating that the sutra is trustworthy and without untimely or masterless situations. If 'Bhagavan' is not mentioned, it would not be known who spoke this sutra, causing doubt in everyone. The Mahāprajñāpāramitāśāstra says that there are five who can speak the Dharma: 1. a king, 2. the Buddha, the World Honored One, 3. noble disciples, 4. nagas and other celestial beings, 5. immortals, 6. transformations. If 'Bhagavan' is not mentioned, it might be thought that someone else spoke it. Now, saying 'Bhagavan' speaks indicates that the sutra is worthy of reverence and belief. The term 'Bhagavan' (Bhagavan, The Blessed One), according to the Buddhabhūmi Sūtra, the sound 'Bhaga' changes according to six meanings: 1. the meaning of sovereignty, 2. the meaning of flourishing, 3. the meaning of beauty, 4. the meaning of fame, 5. the meaning of auspiciousness, 6. the meaning of nobility. As the verse says: 'Sovereignty, flourishing, and beauty, fame, auspiciousness, and nobility, these six different meanings, should be known as the general name Bhaga.' Like this, all Tathagatas possess all kinds of virtues, which are inseparable. Therefore, the Tathagata is named 'Bhagavan'. What is its meaning? It means that the bodies of the Tathagatas are not bound by afflictions, so they possess the meaning of sovereignty; they are refined by the fierce fire of wisdom, so they possess the meaning of flourishing; they are adorned with the wonderful thirty-two major marks, so they possess the meaning of beauty; all supreme virtues are complete and without lack, so they possess the meaning of fame; all in the world draw near and make offerings, praising them, so they possess the meaning of auspiciousness; they possess all virtues, constantly arising with skillful means, benefiting and bringing happiness to all sentient beings without懈怠, so they possess the meaning of nobility. Or, they are able to destroy the four demonic hindrances, so they are named 'Bhagavan'. The four demonic hindrances are: the demon of afflictions, the demon of the aggregates, the demon of death, and the demon of the自在天. The Buddha has ten kinds of virtuous titles. Why do the Tathagatas instruct those who transmit the Dharma to place only the name 'Thus have I heard, Bhagavan' (Bhagavan, The Blessed One) at the beginning of all sutras? It is because this name is respected by the world. All non-Buddhist paths address.

本師名薄伽梵。又此一名總攝眾德　餘名不爾。是故經首皆置此名。然佛世尊有其三身。今此經者是應身說。若對地前。即化身說。如對地上。即應身說。若法報身。亦無說法。自受法樂。不說法故。佛佛不相為說法故。非諸菩薩所見身故。既三身者其體不殊。是則三身無說不說　五言處成就者。經曰住室羅筏城誓多林給孤獨園。是說法處。顯說此經必有其處。無非處失處成就也。此有通別。通言羅筏城。別言誓多林給孤獨園也。通別令其遠者知聞。別則為欲近者不謬若不說處。未知此經何處而說。一切生疑。為令生信故。說其處。言住有其三種。一威儀住。謂。四威儀是身業也。二說法住。謂。教誡門從是語業也。三禪定住。是其意業。此復有三。一梵住。謂。四無量。二無住。謂。四靜慮。及四空處。二佛住。謂。三解脫。言羅筏城者梵音。此云聞有。昔二仙人。一名為聞。二則名為有。此二仙人置此城故。又有釋云。此名豐德。謂。豐財寶女色多聞解脫四德故名豐德。亦名聞物。以多寶物及以人物諸方聞故。言誓多者。此云戰勝。即勝軍王之太子也。太子生日王破敵軍。因而立名。謂之戰勝。言林者。戰勝有園地。周十里。在於城南五六里餘。花卉茲繁。泉池文影。于園圃中。特為殊勝。言給孤獨者。國之大臣

【現代漢語翻譯】現代漢語譯本本師名為薄伽梵（Bhagavan，意為世尊）。這個名字總括了一切功德，其他名字則不然。因此，經典開頭都使用這個名字。然而，佛世尊有三種身：應身、化身和法身。這部經是由應身所說。如果面對地上菩薩之前的修行者，則是化身所說；如果面對地上菩薩，則是應身所說。至於法身和報身，則沒有說法，因為他們自己享受法樂，不說法。佛與佛之間也不互相說法，因為法身不是菩薩所能見到的。既然有三種身，它們的本體並沒有區別，因此三種身既可以說，也可以不說。五種圓滿中的處所圓滿，經文說：『住在室羅筏城（Śrāvastī）誓多林（Jetavana）給孤獨園（Anāthapindika-ārāma）』。這是說法的處所，表明說這部經一定有其處所，沒有不在處所說法的過失，這就是處所圓滿。這裡有總說和別說。總說是『室羅筏城』，別說是『誓多林給孤獨園』。總說和別說，是爲了讓遠方的人也能知道，別說則是爲了讓近處的人不至於弄錯。如果不說處所，就不知道這部經是在哪裡說的，一切都會產生懷疑。爲了使人產生信心，所以說出處所。『住』有三種含義：一是威儀住，指四種威儀，是身業；二是說法住，指教誡之門，是從語業而來；三是禪定住，是意業。這又分為三種：一是梵住，指四無量心；二是無住，指四禪定和四空處；三是佛住，指三解脫門。『室羅筏城』是梵語，這裡翻譯為『聞有』。過去有兩位仙人，一位名叫『聞』，一位名叫『有』，這座城是這兩位仙人建立的。還有一種解釋說，這個名字是『豐德』，因為這裡有豐饒的財寶、美女、多聞和解脫四種功德，所以名叫豐德。也叫『聞物』，因為這裡有很多寶物和人物，四方都聽聞過。『誓多』，這裡翻譯為『戰勝』，是勝軍王（Prasenajit）的太子。太子出生那天，國王戰勝了敵軍，因此立名為『戰勝』。『林』，指的是戰勝太子擁有的園林，周圍十里，位於城南五六里之外。園中花卉繁茂，泉池清澈，在園圃中顯得格外殊勝。『給孤獨』，是國中的大臣。

【English Translation】 English version The teacher is named Bhagavan (meaning 'World Honored One'). This name encompasses all virtues, unlike other names. Therefore, this name is placed at the beginning of the sutra. However, the Buddha-World Honored One has three bodies: the Nirmāṇakāya (transformation body), the Sambhogakāya (enjoyment body), and the Dharmakāya (dharma body). This sutra is spoken by the Nirmāṇakāya. If addressed to those before the Bhumis (stages of the Bodhisattva path), it is spoken by the Nirmāṇakāya; if addressed to those on the Bhumis, it is spoken by the Sambhogakāya. As for the Dharmakāya and Sambhogakāya, there is no speaking, because they themselves enjoy the bliss of the Dharma and do not speak. Buddhas do not speak Dharma to each other, because the Dharmakāya is not seen by Bodhisattvas. Since there are three bodies, their essence is not different, therefore the three bodies can both speak and not speak. The accomplishment of the place among the five perfections is stated in the sutra: 'Dwelling in Śrāvastī, in the Jetavana of Anāthapindika.' This is the place where the Dharma is spoken, indicating that there must be a place for speaking this sutra, and there is no fault of speaking in an inappropriate place; this is the accomplishment of the place. Here there is general and specific. The general is 'Śrāvastī,' and the specific is 'Jetavana of Anāthapindika.' The general and specific are so that those far away can hear and know, and the specific is so that those nearby will not be mistaken. If the place is not mentioned, it would not be known where this sutra was spoken, and everyone would have doubts. To inspire faith, the place is mentioned. 'Dwelling' has three meanings: first, dwelling in deportment, referring to the four kinds of deportment, which are actions of the body; second, dwelling in Dharma-speaking, referring to the gate of instruction, which comes from the actions of speech; third, dwelling in meditation, which is the action of the mind. This is further divided into three: first, Brahma-dwelling, referring to the four immeasurables; second, non-dwelling, referring to the four dhyānas and the four formless realms; third, Buddha-dwelling, referring to the three doors of liberation. 『Śrāvastī』 is a Sanskrit word, translated here as 'Heard Of.' In the past, there were two immortals, one named 'Heard' and the other named 'Of.' This city was established by these two immortals. Another explanation is that this name means 'Abundant Virtue,' because there are abundant treasures, beautiful women, extensive learning, and liberation, hence the name 'Abundant Virtue.' It is also called 'Heard Of Things,' because there are many treasures and people here, and it is heard of in all directions. 『Jetavana』 is translated here as 'Victorious Battle,' and refers to the prince of King Prasenajit. On the day the prince was born, the king defeated the enemy army, hence the name 'Victorious Battle.' 'Grove' refers to the grove owned by Prince Jetavana, which is ten li in circumference and located five or six li south of the city. The flowers and plants are lush, and the springs and ponds are clear, making it particularly beautiful among the gardens. 'Anāthapindika' was a minister of the country.

。本名蘇達多。此云善施。仁而聰敏。積而能散。極濟貪哀孤恤老。時美其德。號給孤獨焉。有七男子。六已婚聚。因為小兒聘室。遂至王舍大城。佛初成道。正在彼國。見佛聞法。果證預流。遂請世尊降臨舍衛。如來既許願造僧房。佛令鹙子隨而瞻撥。唯有此處堪造僧房。遂詣太子。殷求貨買。太子戲言。金遍乃賣。須達聞之。心裕如也。即出藏金。隨言布地太子感念而告之曰。若佛非是良田寧輕金貴士。我植善種。正是其時也。任鄉收樹當自施。須達得地大建。僧房崇飾既周。遙請佛降。大聖懸鑒乘通。如來既至伽藍謂大眾曰。林樹祇陀自舍園地。須達買施二人同心。或崇功業。君上臣下。世曲格言。自今已后應謂此地為我陀樹給孤獨園。游化在城。君止在園。雙舉城園。顯斯二義雖異。俱名住焉。是故經曰住室羅筏等。此舉化佛所君化土。為對小根令生信故顯佛慈悲。救重部故。理實亦有二身土凈穢之方。無別質故。六言眾成就者。經曰與大苾芻眾千二百五十人及無央數菩薩摩訶薩俱。舉同聞眾。顯說此經必稱根宜。無非眾失眾成就也。若不眾不知此經。與誰同聞。一切生疑。為生信故。舉同聞眾。此分為二。一聲聞眾成就。二菩薩眾成就。苾芻菩薩隨次應知。言與者。兼併共從之義。謂。與結集者同在一時。

【現代漢語翻譯】本名蘇達多（Sudatta，意為善施）。他仁慈而聰敏，積聚財富又能慷慨施捨，極力救濟貧困、哀傷、孤獨和年老之人。當時人們讚美他的德行，稱他為給孤獨（Anathapindika，意為救濟孤獨者）。他有七個兒子，六個已經結婚成家。爲了給小兒子聘娶妻子，他來到了王舍大城（Rajagriha）。佛陀（Buddha）最初證悟成道時，正是在那個國家。蘇達多見到佛陀，聽聞佛法，證得了預流果（Srotapanna）。於是他請求世尊（Bhagavan，對佛陀的尊稱）降臨舍衛城（Shravasti）。如來（Tathagata，佛陀的稱號）答應了他的請求，並希望建造僧房（Sangharama）。佛陀讓舍利弗（Sariputta）隨他一同考察選址。只有一處地方適合建造僧房。於是蘇達多去拜訪祇陀太子（Prince Jeta），懇切地請求購買那塊土地。太子開玩笑說：『用黃金鋪滿地面，我就賣給你。』須達多聽了，心中非常高興，立刻拿出藏金，按照太子所說的鋪滿地面。太子被他的誠心感動，告訴他說：『如果佛陀不是良田，我怎麼會輕易看輕黃金呢？我種植善根，正是時候啊。剩下的樹木就當是我捐贈的吧。』須達多得到土地后，大興土木建造僧房，裝飾完畢后，遙請佛陀降臨。大聖（Mahasattva，對佛陀的尊稱）以神通觀察到此事，於是乘神通而來。如來到達伽藍（Sangharama，僧院）后，對大眾說：『祇陀（Jeta）自己捨棄園地中的樹木，須達多（Sudatta）買下土地捐贈，二人同心協力，成就了這項功德事業。』無論是君王還是臣下，世俗的格言也是如此。從今以後，應該稱此地為祇陀樹給孤獨園（Jetavana Anathapindika-arama）。佛陀在城中游化，僧眾住在園中。同時提及城和園，是爲了彰顯這二者的意義，雖然不同，但都名為住處。因此，經中說『住在室羅筏（Shravasti）等處』。這是爲了顯示化佛（Nirmanakaya Buddha，應化身佛）所教化的國土，爲了使小根器的人產生信心，彰顯佛陀的慈悲，救度重罪之人。實際上，二身（法身和應化身）和二土（凈土和穢土）在本質上沒有區別。『六言眾成就者』，經中說『與大苾芻眾千二百五十人及無央數菩薩摩訶薩俱』。列舉一同聽聞佛法的僧眾，是爲了顯示所說的經典必定適合聽眾的根器，不會有任何遺漏。如果不列舉僧眾，就不知道這部經是與誰一同聽聞的，一切眾生都會產生疑惑。爲了使眾生生起信心，所以列舉一同聽聞佛法的僧眾。這可以分為兩部分：一是聲聞眾成就，二是菩薩眾成就。苾芻（Bhikshu，比丘）和菩薩（Bodhisattva）的含義應依次理解。『與』字，有兼併、共同、跟隨的含義。意思是說，與結集經典的人同在一個時代。

【English Translation】 English version: His original name was Sudatta (meaning 'good giver'). He was kind and intelligent, accumulating wealth but also generously giving it away, striving to help the poor, sorrowful, lonely, and elderly. At that time, people praised his virtue and called him Anathapindika (meaning 'feeder of the orphans'). He had seven sons, six of whom were already married and settled. In order to find a wife for his youngest son, he went to the great city of Rajagriha. The Buddha (Buddha) had just attained enlightenment in that country. Sudatta saw the Buddha, heard the Dharma, and attained the stage of Srotapanna (stream-enterer). Therefore, he invited the Bhagavan (Buddha) to come to Shravasti. The Tathagata (Buddha) agreed to his request and wished to build a Sangharama (monastery). The Buddha sent Sariputta (Sariputta) with him to inspect the site. Only one place was suitable for building a Sangharama. So Sudatta visited Prince Jeta (Prince Jeta) and earnestly requested to buy the land. The prince jokingly said, 'If you cover the ground with gold, I will sell it to you.' Sudatta was very happy to hear this and immediately took out his stored gold and spread it on the ground as the prince had said. The prince was moved by his sincerity and told him, 'If the Buddha were not a good field, how could I lightly regard gold? It is the right time for me to plant good roots. Let me donate the remaining trees.' After Sudatta obtained the land, he built a large Sangharama and decorated it completely. He then remotely invited the Buddha to come. The Mahasattva (Buddha) observed this with his divine powers and came by means of his supernatural abilities. When the Tathagata arrived at the Sangharama, he said to the assembly, 'Jeta (Jeta) himself abandoned the trees in the garden, and Sudatta (Sudatta) bought the land and donated it. The two of them worked together to accomplish this meritorious deed.' Whether it is a king or a minister, the secular maxims are the same. From now on, this place should be called Jetavana Anathapindika-arama (Jetavana Anathapindika-arama). The Buddha travels and transforms in the city, and the Sangha lives in the garden. Mentioning both the city and the garden at the same time is to highlight the meaning of the two, although they are different, they are both called dwellings. Therefore, the sutra says 'living in Shravasti (Shravasti) and other places'. This is to show the land transformed by the Nirmanakaya Buddha (Nirmanakaya Buddha), in order to make those with small roots generate faith, to show the compassion of the Buddha, and to save those with heavy sins. In reality, there is no difference in essence between the two bodies (Dharmakaya and Nirmanakaya) and the two lands (pure land and impure land). 'The six words 'assembly accomplishment' means that the sutra says 'with a great Bhikshu (Bhikshu) assembly of one thousand two hundred and fifty people and countless Bodhisattva Mahasattvas'. Listing the Sangha who heard the Dharma together is to show that the sutra being spoken must be suitable for the roots of the listeners, and there will be no omissions. If the Sangha is not listed, it will not be known with whom this sutra was heard, and all beings will have doubts. In order to generate faith in beings, the Sangha who heard the Dharma together is listed. This can be divided into two parts: one is the accomplishment of the Shravaka assembly, and the other is the accomplishment of the Bodhisattva assembly. The meanings of Bhikshu (Bhikshu) and Bodhisattva (Bodhisattva) should be understood in order. The word 'with' has the meaning of combining, sharing, and following. It means that those who compiled the sutra were in the same era.

同一集會。同無漏心。同離諸惡。同無學見。同我空道。同斷煩惱。具此七義故名為與。言大者。此同聞眾。眾數多故。名稱高故。皆羅漢故。離重障故。德難測故。王等敬故。向佛果故。破外道故。總滲諸釋。有斯大義。言苾芻者梵音。具含多義。一曰。怖魔宮動故。二稱乞士。乞食及法資身心故。三謂凈戒離語意諸過惡故。四名凈命。離邪不惡活命故。五云破惡。能破見修重煩惱故。言含五義。以譯之但存梵語。由此五義故曰苾芻。言眾者僧也。四人已上。理事二和。得僧名故。同戒見等名曰理和。同布薩等名曰事和。以和合故。名之眾也。言千二百五十人者。即優樓頻螺迦葉五百弟子。伽耶迦葉那提迦葉各有二百五十門徒。舍利弗目犍連共有二百五十弟子。此等五師外道門徒。共有一千二百五十。佛初成道。初會度之。當隨如來故。諸經論多皆舉也。理實亦有餘苾芻眾。以此皆是凈行出家故。五師門徒故。舍邪歸正故。初會所度故。善來得戒故。得二解脫故。人天所識故。具斯七義故偏舉之。大乘經中。何故列此聲聞眾耶。有三義故。一為集經者。欲令于自生正信故。二令諸聲聞入大乘故。三不捨無上菩提心等。是共法故。先列聲聞者。為諸聲聞不離於佛作待者故。于出家人生恭敬故。言菩薩摩訶薩者。義如論

【現代漢語翻譯】現代漢語譯本同一：指與佛陀在無漏智慧上的同一，即都證得了沒有煩惱的智慧。 同無漏心：指與佛陀一樣，都具有沒有煩惱染污的清凈心。 同離諸惡：指與佛陀一樣，都遠離了各種惡行。 同無學見：指與佛陀一樣，都證得了無須再學習的最高智慧見解（阿羅漢果）。 同我空道：指與佛陀一樣，都證悟了人無我的道理。 同斷煩惱：指與佛陀一樣，都斷除了所有的煩惱。具備這七種相同之處，所以稱為『與』。 言大者：這裡指一同聽法的僧眾。因為人數眾多，所以稱為『大』；因為名聲高顯，所以稱為『大』；因為都是阿羅漢，所以稱為『大』；因為遠離了深重的業障，所以稱為『大』；因為功德難以衡量，所以稱為『大』；因為受到國王等人的尊敬，所以稱為『大』；因為趨向于佛果，所以稱為『大』；因為能破斥外道的邪說，所以稱為『大』；總括並滲透了諸多的解釋，所以具有『大』的含義。 言苾芻者（Bǐqiū）：是梵語，包含多種含義。第一，使魔王宮殿震動；第二，稱為乞士，通過乞食和求法來資養身心；第三，指持守清凈戒律，遠離身語意三方面的過失和惡行；第四，稱為凈命，遠離邪惡不正當的謀生方式；第五，稱為破惡，能夠破除見惑和修惑等深重煩惱。這裡包含了五種含義，翻譯時只保留了梵語原文。因為這五種含義，所以稱為『苾芻』。 言眾者：指僧團。四人或四人以上，在戒律和見解上達成一致，就稱為僧團。共同遵守戒律等稱為『事和』，共同的戒律和見解稱為『理和』。因為和合一致，所以稱為『眾』。 言千二百五十人者：指優樓頻螺迦葉（Uruvilvā-kāśyapa）的五百名弟子，伽耶迦葉（Gayā-kāśyapa）和那提迦葉（Nadī-kāśyapa）各有二百五十名門徒，舍利弗（Śāriputra）和目犍連（Maudgalyāyana）共有二百五十名弟子。這五位老師及其外道門徒，總共有一千二百五十人。佛陀最初成道時，最初度化了他們。因為他們將追隨如來，所以許多經典和論著都提到了他們。實際上也有其他的比丘僧眾，但因為這些人都是清凈修行而出家，是五位老師的門徒，捨棄邪見歸正，是佛陀初會度化的對象，通過『善來』而獲得戒律，證得了二種解脫（煩惱障解脫和所知障解脫），為人和天所熟知，具備這七種意義，所以特別提到了他們。大乘經典中，為什麼要列出這些聲聞眾呢？有三種原因：第一，爲了讓結集經典的人對佛法生起真正的信心；第二，爲了讓這些聲聞眾能夠進入大乘佛法；第三，不捨棄無上菩提心等，這些是大小乘共同的修法。先列出聲聞眾，是因為這些聲聞眾不離開佛陀，作為侍從；對於出家人生起恭敬心。言菩薩摩訶薩者（bodhisattva-mahāsattva）：含義如相關論述所說。 English version Same: Refers to being the same as the Buddha in terms of undefiled wisdom, meaning both have attained wisdom free from afflictions. Same undefiled mind: Refers to having a pure mind free from the defilement of afflictions, just like the Buddha. Same detachment from all evils: Refers to being detached from all kinds of evil deeds, just like the Buddha. Same no-more-learning view: Refers to having attained the highest wisdom and understanding that requires no further learning (Arhatship), just like the Buddha. Same selflessness path: Refers to having realized the principle of the emptiness of self, just like the Buddha. Same cessation of afflictions: Refers to having ceased all afflictions, just like the Buddha. Having these seven similarities is why it is called 'with'. 'Great': Here, it refers to the assembly of monks who listen to the Dharma together. It is called 'great' because of the large number of people; it is called 'great' because of its high reputation; it is called 'great' because they are all Arhats; it is called 'great' because they are far from heavy karmic obstacles; it is called 'great' because their merits are difficult to measure; it is called 'great' because they are respected by kings and others; it is called 'great' because they are heading towards Buddhahood; it is called 'great' because it can refute the wrong views of external paths; it summarizes and permeates many explanations, so it has the meaning of 'great'. 'Bhikkhu' (Bǐqiū): Is a Sanskrit word containing many meanings. First, it shakes the palace of the demon king; second, it is called a beggar, nourishing the body and mind by begging for food and Dharma; third, it refers to upholding pure precepts and staying away from the faults and evils of body, speech, and mind; fourth, it is called pure life, staying away from evil and improper ways of making a living; fifth, it is called breaking evil, being able to break heavy afflictions such as delusions of views and delusions of practice. It contains five meanings here, and only the original Sanskrit is retained in the translation. Because of these five meanings, it is called 'Bhikkhu'. 'Sangha': Refers to the monastic community. Four or more people who agree on precepts and views are called the Sangha. Jointly observing the precepts is called 'harmony in practice', and common precepts and views are called 'harmony in principle'. Because of harmony and unity, it is called 'Sangha'. 'One thousand two hundred and fifty people': Refers to the five hundred disciples of Uruvilvā-kāśyapa (優樓頻螺迦葉), Gayā-kāśyapa (伽耶迦葉) and Nadī-kāśyapa (那提迦葉) each had two hundred and fifty followers, and Śāriputra (舍利弗) and Maudgalyāyana (目犍連) had two hundred and fifty disciples. These five teachers and their heretical followers totaled one thousand two hundred and fifty people. When the Buddha first attained enlightenment, he first converted them. Because they will follow the Tathagata, many scriptures and treatises mention them. In fact, there are other Bhikkhu Sanghas, but because these people are pure practitioners and have left home, they are disciples of the five teachers, they have abandoned wrong views and returned to the right, they were the objects of the Buddha's initial conversion, they obtained the precepts through 'Welcome', they attained the two liberations (liberation from afflictive obscurations and liberation from cognitive obscurations), and they are known to humans and gods, possessing these seven meanings, so they are specifically mentioned. Why are these Śrāvaka assemblies listed in the Mahayana scriptures? There are three reasons: first, to make those who compile the scriptures generate true faith in the Dharma; second, to enable these Śrāvakas to enter the Mahayana Dharma; third, not abandoning the supreme Bodhicitta, etc., these are common practices of both Mahayana and Hinayana. Listing the Śrāvaka assembly first is because these Śrāvakas do not leave the Buddha and serve as attendants; to generate respect for those who have left home. 'Bodhisattva-Mahāsattva' (菩薩摩訶薩): The meaning is as described in the relevant discussion.

【English Translation】 English version Same: Refers to being the same as the Buddha in terms of undefiled wisdom, meaning both have attained wisdom free from afflictions. Same undefiled mind: Refers to having a pure mind free from the defilement of afflictions, just like the Buddha. Same detachment from all evils: Refers to being detached from all kinds of evil deeds, just like the Buddha. Same no-more-learning view: Refers to having attained the highest wisdom and understanding that requires no further learning (Arhatship), just like the Buddha. Same selflessness path: Refers to having realized the principle of the emptiness of self, just like the Buddha. Same cessation of afflictions: Refers to having ceased all afflictions, just like the Buddha. Having these seven similarities is why it is called 'with'. 'Great': Here, it refers to the assembly of monks who listen to the Dharma together. It is called 'great' because of the large number of people; it is called 'great' because of its high reputation; it is called 'great' because they are all Arhats; it is called 'great' because they are far from heavy karmic obstacles; it is called 'great' because their merits are difficult to measure; it is called 'great' because they are respected by kings and others; it is called 'great' because they are heading towards Buddhahood; it is called 'great' because it can refute the wrong views of external paths; it summarizes and permeates many explanations, so it has the meaning of 'great'. 'Bhikkhu' (Bǐqiū): Is a Sanskrit word containing many meanings. First, it shakes the palace of the demon king; second, it is called a beggar, nourishing the body and mind by begging for food and Dharma; third, it refers to upholding pure precepts and staying away from the faults and evils of body, speech, and mind; fourth, it is called pure life, staying away from evil and improper ways of making a living; fifth, it is called breaking evil, being able to break heavy afflictions such as delusions of views and delusions of practice. It contains five meanings here, and only the original Sanskrit is retained in the translation. Because of these five meanings, it is called 'Bhikkhu'. 'Sangha': Refers to the monastic community. Four or more people who agree on precepts and views are called the Sangha. Jointly observing the precepts is called 'harmony in practice', and common precepts and views are called 'harmony in principle'. Because of harmony and unity, it is called 'Sangha'. 'One thousand two hundred and fifty people': Refers to the five hundred disciples of Uruvilvā-kāśyapa (優樓頻螺迦葉), Gayā-kāśyapa (伽耶迦葉) and Nadī-kāśyapa (那提迦葉) each had two hundred and fifty followers, and Śāriputra (舍利弗) and Maudgalyāyana (目犍連) had two hundred and fifty disciples. These five teachers and their heretical followers totaled one thousand two hundred and fifty people. When the Buddha first attained enlightenment, he first converted them. Because they will follow the Tathagata, many scriptures and treatises mention them. In fact, there are other Bhikkhu Sanghas, but because these people are pure practitioners and have left home, they are disciples of the five teachers, they have abandoned wrong views and returned to the right, they were the objects of the Buddha's initial conversion, they obtained the precepts through 'Welcome', they attained the two liberations (liberation from afflictive obscurations and liberation from cognitive obscurations), and they are known to humans and gods, possessing these seven meanings, so they are specifically mentioned. Why are these Śrāvaka assemblies listed in the Mahayana scriptures? There are three reasons: first, to make those who compile the scriptures generate true faith in the Dharma; second, to enable these Śrāvakas to enter the Mahayana Dharma; third, not abandoning the supreme Bodhicitta, etc., these are common practices of both Mahayana and Hinayana. Listing the Śrāvaka assembly first is because these Śrāvakas do not leave the Buddha and serve as attendants; to generate respect for those who have left home. 'Bodhisattva-Mahāsattva' (菩薩摩訶薩): The meaning is as described in the relevant discussion.

說。故不明矣。此中菩薩不列其數。但無數者。攝利有情。來往無垣。或增或減。無常準故。故不列也。明證序竟　次當第二明發起序。經曰爾時薄伽梵告諸苾芻。言諸苾芻。菩薩摩訶薩。盡形壽不顧身命。行此四法。此段經文正及釋自委師故。今當但解廣釋之中不決定義。釋言。謂同一所詮。彼二無有差別者。云何忍辱柔和同一所詮。謂忍能安受他所作害。柔和則能不損惱也。是故名為同所詮也。言不令得此者。謂欲令和忍辱柔和。是其一數非二數故也　釋言。菩提薩埵　大薩埵。具足智慧勝光明　最勝之子最勝因。最勝萠芽。為最勝　具足勇猛　及希有　諸大道師。大名稱圓滿。大慈大福田　自在。如是具法者　此十六名中前四之名。初地已上雖然。一一悉皆具有。而今且約分位建立。初四之名。與四愿樂。明德明增一邊真如無間之地隨次。當知言菩提薩埵者。謂。緣菩提及緣有情。初發心也。言大薩埵者。謂。欲攝化大有情聚。披弘誓甲。行大行故。言具足智慧者。唯思無上廣大智故。言勝光明者。具足光能破煩惱所知之障大黑闇。故言最勝之子。最勝因者。此二即是極喜地名。從如來所家心生故。因彼勝智。一切最勝。乃得生故。言最萠芽者。即是第二離垢地名。為因初地二地萠芽而得生故。言為最勝者。即

【現代漢語翻譯】現代漢語譯本：說。所以不明確。此處的菩薩沒有列出具體數字，但之所以說無數，是因為他們攝受利益有情（眾生），來往沒有阻礙，或者增加或者減少，沒有固定的標準，所以沒有列出。明證序結束。接下來是第二明發起序。《經》中說：『這時，薄伽梵（Bhagavan，世尊）告訴各位苾芻（bhiksu，比丘）：諸位苾芻，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩），盡其一生不顧惜身命，奉行這四種法。』這段經文既是正文也是解釋，因為已經委託了老師，所以現在只解釋廣釋中不確定的部分。解釋說：『所謂同一所詮，那兩者沒有差別』，那麼，忍辱和柔和怎麼是同一所詮呢？意思是說，忍能安然接受他人所作的傷害，柔和則能不損害惱亂他人。所以稱為同一所詮。『不令得此』的意思是，想要使忍辱和柔和成為一個整體，而不是兩個獨立的個體。解釋說：『菩提薩埵（Bodhisattva，菩薩），大薩埵（Mahāsattva，大菩薩），具足智慧勝光明，最勝之子最勝因，最勝萌芽，為最勝，具足勇猛及希有，諸大道師，大名稱圓滿，大慈大福田，自在。如是具法者』，這十六個名稱中，前四個名稱，初地（菩薩修行階位的第一層）以上雖然每一個都具有，但現在且按照分位來建立。前四個名稱，與四種愿樂，明德明增，一邊真如無間之地，依次對應，應當知曉。說『菩提薩埵』，是指緣于菩提和緣于有情，最初發心。說『大薩埵』，是指想要攝受教化廣大的有情眾生，披上弘誓的鎧甲，行持廣大的行為。說『具足智慧』，是因為唯獨思念無上廣大的智慧。說『勝光明』，是因為具足光明，能夠破除煩惱所知二障的大黑暗。說『最勝之子，最勝因』，這二者就是極喜地（菩薩修行階位的第一層）的名稱，從如來所生的家心中產生，因為憑藉那殊勝的智慧，一切最殊勝的才能得以產生。說『最萌芽』，就是第二離垢地（菩薩修行階位的第二層）的名稱，因為以初地二地為萌芽而得以產生。說『為最勝』，就是。

【English Translation】 English version: Said. Therefore, it is not clear. The Bodhisattvas here are not listed by number, but the reason for saying 'countless' is that they gather and benefit sentient beings, come and go without hindrance, and either increase or decrease, without a fixed standard, so they are not listed. The chapter on clear proof ends. Next is the second chapter on clarifying the initiation. The Sutra says: 'At that time, the Bhagavan (Blessed One) told the bhiksus (monks): 'O bhiksus, Bodhisattva-Mahāsattvas (Great Bodhisattvas), throughout their lives, without regard for their own lives, practice these four dharmas (teachings).' This passage is both the main text and the explanation, because it has been entrusted to the teacher, so now only the uncertain parts of the extensive explanation will be explained. The explanation says: 'So-called same meaning, those two have no difference,' then, how are forbearance and gentleness the same meaning? It means that forbearance can peacefully accept the harm done by others, and gentleness can avoid harming or disturbing others. Therefore, it is called the same meaning. 'Not allowing to obtain this' means wanting to make forbearance and gentleness a whole, not two independent entities. The explanation says: 'Bodhisattva (Enlightenment Being), Mahāsattva (Great Being), possessing wisdom and excellent light, the most excellent child, the most excellent cause, the most excellent sprout, being the most excellent, possessing courage and rarity, great teachers of the path, great name complete, great compassion, great field of merit, at ease. Such possessors of dharma,' among these sixteen names, the first four names, although each of the first bhumi (the first of the ten stages of a Bodhisattva's path) and above possesses them, they are now established according to their positions. The first four names, corresponding to the four vows, clear virtue, clear increase, and the uninterrupted land of one-sided Suchness, should be known in order. Saying 'Bodhisattva' refers to the initial aspiration arising from the connection with Bodhi (enlightenment) and sentient beings. Saying 'Mahāsattva' refers to the desire to gather and transform vast assemblies of sentient beings, donning the armor of great vows, and practicing great deeds. Saying 'possessing wisdom' is because one solely contemplates the unsurpassed and vast wisdom. Saying 'excellent light' is because one possesses light that can break through the great darkness of the two obstacles of afflictions and knowledge. Saying 'the most excellent child, the most excellent cause,' these two are the names of the Pramudita-bhumi (the first of the ten stages of a Bodhisattva's path), arising from the family mind born from the Tathagata (Thus Come One), because by relying on that excellent wisdom, all that is most excellent can be produced. Saying 'the most sprout' is the name of the second Vimala-bhumi (the second of the ten stages of a Bodhisattva's path), because it is produced by taking the first and second bhumis as sprouts. Saying 'being the most excellent' is.

是第三發光地名。即彼萠芽。於此地中。無有損傷。漸令增進。趣大果故。言具足勇猛者。即是第四炎慧地名。於此地中。而能具足趣求菩提大力用故。言及希有者。即是第五難勝地名。為超二乘最勝地故。言大道師者。即是第六現前地名。為證甚深般若波羅蜜義。而能道利諸群迷故。言大名稱者。即是第七遠行地名。為能到于加行究竟成就具足大名稱故。言圓滿大悲者。即是第八不動地名。從於寂靜等持而起利有情故。言大福田者。即是第九善慧地名。為能具足四礙辯。說法度生。得大福故。言自在如是具足法者。此二即是第十法雲地名。而得生於大自在處。及能證得大法智故。已上二門。辯序分竟　次當大門第二明正宗分。復分為二。一廣。二略。初言廣者。如經云。何為四至不應遠離。此復分二。一示相。二結勸。示相復四。一對治不勤。二對治不了刀便。三對治棄皆有情。四對治樂著于境。此中復有四四異門論自明故是故不列四段經文。所有體義論當具明。今但略解釋中。所有未決之義　釋言。菩提心者是所求事者。菩提之心有其二種。一勝義諦。二也俗諦。言勝義諦者。謂。無分別智緣真如也。世俗諦者而有五種。一自性。二行相。三所緣。四功德。五超過。言菩提自性者。而發願言。我今為欲利益安樂一

【現代漢語翻譯】現代漢語譯本：是第三發光地名（第三發光之地）。即彼萌芽，於此地中，無有損傷，漸令增進，趣大果故。言具足勇猛者，即是第四炎慧地名（第四炎慧之地）。於此地中，而能具足趣求菩提大力用故。言及希有者，即是第五難勝地名（第五難勝之地）。為超二乘最勝地故。言大道師者，即是第六現前地名（第六現前之地）。為證甚深般若波羅蜜義，而能道利諸群迷故。言大名稱者，即是第七遠行地名（第七遠行之地）。為能到于加行究竟成就具足大名稱故。言圓滿大悲者，即是第八不動地名（第八不動之地）。從於寂靜等持而起利有情故。言大福田者，即是第九善慧地名（第九善慧之地）。為能具足四礙辯，說法度生，得大福故。言自在如是具足法者，此二即是第十法雲地名（第十法雲之地）。而得生於大自在處，及能證得大法智故。已上二門，辯序分竟。次當大門第二明正宗分。復分為二：一廣，二略。初言廣者，如經云：『何為四至不應遠離？』此復分二：一示相，二結勸。示相復四：一對治不勤，二對治不了刀便，三對治棄皆有情，四對治樂著于境。此中復有四四異門論自明故，是故不列四段經文。所有體義論當具明。今但略解釋中，所有未決之義。釋言：菩提心者是所求事者。菩提之心有其二種：一勝義諦，二也俗諦。言勝義諦者，謂無分別智緣真如也。世俗諦者而有五種：一自性，二行相，三所緣，四功德，五超過。言菩提自性者，而發願言：『我今為欲利益安樂一切有情。』 English version: It is the third luminous ground (Third Luminous Ground). That is, that sprout, in this ground, without any damage, gradually increasing, heading towards great fruit. 'Speaking of possessing courage', that is the fourth Flaming Wisdom Ground (Fourth Flaming Wisdom Ground). In this ground, one can fully possess the great power to seek Bodhi. 'Speaking of the rare', that is the fifth Difficult-to-Conquer Ground (Fifth Difficult-to-Conquer Ground), surpassing the most excellent ground of the Two Vehicles. 'Speaking of the Great Teacher of the Path', that is the sixth Manifest Ground (Sixth Manifest Ground), for proving the profound meaning of Prajnaparamita, and being able to guide and benefit all confused beings. 'Speaking of great fame', that is the seventh Far-Reaching Ground (Seventh Far-Reaching Ground), for being able to reach the ultimate accomplishment of practice, possessing great fame. 'Speaking of perfect great compassion', that is the eighth Immovable Ground (Eighth Immovable Ground), arising from peaceful samadhi to benefit sentient beings. 'Speaking of the great field of merit', that is the ninth Good Wisdom Ground (Ninth Good Wisdom Ground), for being able to fully possess the four unimpeded eloquence, expounding the Dharma to liberate beings, obtaining great merit. 'Speaking of being free and possessing such Dharma', these two are the tenth Dharma Cloud Ground (Tenth Dharma Cloud Ground), being born in the great free place, and being able to attain great Dharma wisdom. The above two sections conclude the preface. Next, the second major section will explain the main doctrine, which is further divided into two: extensive and concise. The first, the extensive, as the sutra says: 'What are the four extremes that should not be avoided?' This is further divided into two: showing the characteristics and concluding with encouragement. Showing the characteristics is further divided into four: counteracting non-diligence, counteracting lack of understanding of skillful means, counteracting abandoning all sentient beings, and counteracting attachment to objects. Within this, there are four sets of four different approaches, which the treatise itself explains, so the four sections of the sutra are not listed. The treatise will fully explain the essence of the meaning. Now, only briefly explain the unresolved meanings within. Explanation: 'The Bodhi mind is the thing to be sought.' The Bodhi mind has two types: the ultimate truth and the conventional truth. 'Speaking of the ultimate truth', it refers to the non-discriminating wisdom that is connected to Suchness. The conventional truth has five aspects: nature, appearance, object, merit, and transcendence. 'Speaking of the nature of Bodhi', one makes the vow: 'I now wish to benefit and bring happiness to all sentient beings.'

【English Translation】 English version: It is the third luminous ground (Third Luminous Ground). That is, that sprout, in this ground, without any damage, gradually increasing, heading towards great fruit. 'Speaking of possessing courage', that is the fourth Flaming Wisdom Ground (Fourth Flaming Wisdom Ground). In this ground, one can fully possess the great power to seek Bodhi. 'Speaking of the rare', that is the fifth Difficult-to-Conquer Ground (Fifth Difficult-to-Conquer Ground), surpassing the most excellent ground of the Two Vehicles. 'Speaking of the Great Teacher of the Path', that is the sixth Manifest Ground (Sixth Manifest Ground), for proving the profound meaning of Prajnaparamita, and being able to guide and benefit all confused beings. 'Speaking of great fame', that is the seventh Far-Reaching Ground (Seventh Far-Reaching Ground), for being able to reach the ultimate accomplishment of practice, possessing great fame. 'Speaking of perfect great compassion', that is the eighth Immovable Ground (Eighth Immovable Ground), arising from peaceful samadhi to benefit sentient beings. 'Speaking of the great field of merit', that is the ninth Good Wisdom Ground (Ninth Good Wisdom Ground), for being able to fully possess the four unimpeded eloquence, expounding the Dharma to liberate beings, obtaining great merit. 'Speaking of being free and possessing such Dharma', these two are the tenth Dharma Cloud Ground (Tenth Dharma Cloud Ground), being born in the great free place, and being able to attain great Dharma wisdom. The above two sections conclude the preface. Next, the second major section will explain the main doctrine, which is further divided into two: extensive and concise. The first, the extensive, as the sutra says: 'What are the four extremes that should not be avoided?' This is further divided into two: showing the characteristics and concluding with encouragement. Showing the characteristics is further divided into four: counteracting non-diligence, counteracting lack of understanding of skillful means, counteracting abandoning all sentient beings, and counteracting attachment to objects. Within this, there are four sets of four different approaches, which the treatise itself explains, so the four sections of the sutra are not listed. The treatise will fully explain the essence of the meaning. Now, only briefly explain the unresolved meanings within. Explanation: 'The Bodhi mind is the thing to be sought.' The Bodhi mind has two types: the ultimate truth and the conventional truth. 'Speaking of the ultimate truth', it refers to the non-discriminating wisdom that is connected to Suchness. The conventional truth has five aspects: nature, appearance, object, merit, and transcendence. 'Speaking of the nature of Bodhi', one makes the vow: 'I now wish to benefit and bring happiness to all sentient beings.'

切有情。速成無上正等菩提。度有苦海。言菩提行相者　謂。自能行菩提之行。亦能所於他利行也。言菩提所緣者。謂緣菩提及有情也。言菩提功德者。謂。初中后善也。言菩提超過者。謂。超二乘及人天也。釋言。菩薩善知識者謂諸菩薩及諸佛也者。有其五句。明善知識。一能舉故。二令憶念故。三教誡故。四教授故。五說法故。今此五句。約其三學。而當建立初二之句。即令顯示增上戒學。若有違化。能舉罪故。若忘違化。令善憶持一一如法教懺悔故。其次二句而即顯于增上心學。為能教誡心地法故。若有疑惑。能善斷除。而教授故。從末一句即當顯現增慧學。為能決釋。自相共相無倒說故。夫聽法者善知識所作。五種想除　種想應住相者。寶想。眼想。明想。果想。大果利想。以難得想。俱生慧故。如實知故。得妙果故。無罪過故。應舍想者。毀戒下族。言辭無辯。聲無美妙。於此五事不應見過。釋言。忍辱者他所作害安能忍受者。瑜伽論云。云何堪忍。謂。如有一罵不報。罵嗔不報。嗔打不報。打弄不報弄。又彼尊者。堪能忍受寒熱飢渴。蚊虻虱曰。蛇猬毒觸。又能忍受他所于犯粗惡語字。又能思受身中所有猛利堅勁辛楚切心奪命苦受。為能堪忍有所容受。是名堪忍。釋言。柔和者不惱於他者。瑜伽論云。云

【現代漢語翻譯】現代漢語譯本使一切有情眾生迅速成就無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟），脫離充滿痛苦的輪迴之海。所謂菩提的行相，是指自己能夠實踐菩提之行，也能爲了利益他人而行動。所謂菩提所緣，是指以菩提和有情眾生為目標。所謂菩提的功德，是指初善、中善、后善。所謂菩提的超越，是指超越二乘（聲聞乘和緣覺乘）以及人天道。解釋：菩薩善知識是指諸位菩薩以及諸佛，有五個方面來闡明善知識。一是能夠揭示過失，二是能夠令人憶念正法，三是能夠教誡，四是能夠教授，五是能夠說法。這五個方面可以對應於三學（戒、定、慧）來建立。前兩個方面顯示增上戒學，如果有人違犯戒律，能夠指出其罪過；如果忘記了所違犯的，能夠使其憶念並如法教導懺悔。其次兩個方面則顯示增上心學（定學），因為能夠教誡心地法門，如果有人心有疑惑，能夠善巧地斷除，並進行教授。最後一個方面則顯示增上慧學，因為能夠決斷解釋自相和共相，並如實無誤地宣說。聽法者對於善知識所作的，應去除五種不正確的想法，而應安住於五種正確的想法：寶想、眼想、明想、果想、大果利想。因為善知識難得，所以應視為珍寶；因為善知識能開智慧，所以應視為眼睛；因為善知識能帶來光明，所以應視為光明；因為善知識能帶來好的結果，所以應視為果實；因為善知識能帶來巨大的利益，所以應視為帶來大利益。應該捨棄的想法是：因為毀犯戒律、出身低賤、言辭沒有辯才、聲音不美妙等原因而輕視善知識，不應該對這五件事有過分的看法。解釋：忍辱是指對於他人所造成的傷害能夠安忍接受。《瑜伽師地論》中說：什麼是堪忍？是指如果有人辱罵，不以辱罵迴應；有人嗔怒，不以嗔怒迴應；有人毆打，不以毆打回應；有人戲弄，不以戲弄迴應。而且，修行者能夠忍受寒冷、炎熱、飢餓、乾渴，蚊蟲、虻、虱的叮咬，蛇、刺猬的毒刺接觸。又能忍受他人所說的粗惡語言文字。又能忍受自身中所有猛烈、堅勁、辛楚、切心、奪命的痛苦感受。能夠堪忍並有所容受，這叫做堪忍。解釋：柔和是指不惱害他人。《瑜伽師地論》中說：

【English Translation】 English version To enable all sentient beings to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) and escape the sea of suffering. The aspect of Bodhi practice refers to being able to practice the conduct of Bodhi oneself and also acting for the benefit of others. The object of Bodhi refers to taking Bodhi and sentient beings as the object. The merits of Bodhi refer to the goodness in the beginning, middle, and end. The transcendence of Bodhi refers to transcending the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as well as the realms of humans and gods. Explanation: A Bodhisattva Kalyāṇamitra (spiritual friend) refers to all Bodhisattvas and Buddhas, with five aspects to clarify a Kalyāṇamitra. First, being able to point out faults; second, being able to remind one of the Dharma; third, being able to give admonishments; fourth, being able to give instructions; fifth, being able to expound the Dharma. These five aspects can be established in correspondence with the Three Learnings (Śīla, Samādhi, Prajñā). The first two aspects reveal Adhisīla-śikṣā (higher discipline); if someone violates the precepts, being able to point out their faults; if one forgets what was violated, being able to remind them and teach them to repent according to the Dharma. The next two aspects reveal Adhicitta-śikṣā (higher mind); because they are able to teach the Dharma of the mind, if someone has doubts, being able to skillfully dispel them and give instructions. The last aspect reveals Adhiprajñā-śikṣā (higher wisdom); because they are able to decisively explain the Svalakṣaṇa (own-characteristic) and Sāmānyalakṣaṇa (general characteristic) and expound them truthfully and without error. Those who listen to the Dharma should remove five incorrect thoughts regarding the actions of a Kalyāṇamitra and should abide in five correct thoughts: treasure thought, eye thought, light thought, fruit thought, great fruit benefit thought. Because a Kalyāṇamitra is difficult to obtain, they should be regarded as a treasure; because a Kalyāṇamitra can open wisdom, they should be regarded as eyes; because a Kalyāṇamitra can bring light, they should be regarded as light; because a Kalyāṇamitra can bring good results, they should be regarded as fruit; because a Kalyāṇamitra can bring great benefits, they should be regarded as bringing great benefits. The thoughts that should be abandoned are: looking down on a Kalyāṇamitra because of violating precepts, low birth, lack of eloquence, or unpleasant voice. One should not have excessive views on these five matters. Explanation: Patience (Kṣānti) refers to being able to patiently accept the harm caused by others. The Yogācārabhūmi-śāstra says: What is endurance? It means that if someone insults, one does not respond with insults; if someone is angry, one does not respond with anger; if someone strikes, one does not respond with strikes; if someone teases, one does not respond with teasing. Moreover, practitioners are able to endure cold, heat, hunger, thirst, mosquito bites, gadfly bites, louse bites, and the poisonous stings of snakes and hedgehogs. They are also able to endure the coarse and evil words spoken by others. They are also able to endure all the intense, firm, painful, heart-wrenching, and life-threatening suffering in their bodies. Being able to endure and accommodate, this is called endurance. Explanation: Gentleness (Mṛdu) refers to not disturbing others. The Yogācārabhūmi-śāstra says:

何柔和。謂。如有一于大師等。具足成就慈慜身業。具足成就慈慜語業　具足成就慈慜意業。與諸有智同梵行者和同受用應所受用。凡所飲食無有私密。如法所獲。如法所得。隨在缽中。為缽所攝。而為受同戒同見。成就如是六種可樂可受可重無違諍法。易可共住性。不可惱他。與諸有智。同梵行者。共住一處。常令歡喜。是名柔和　釋言。為欲對治樂著于境是故經曰等者。此中雲何名為空閑。瑜伽論言。云何名為住阿練若。謂。住空閑山林坰野。受用邊際所有臥具。述離一切村邑聚落如是名。為住阿練若　釋言。如經說以十盡句等者。此文出在十地經也。是故最初極喜地云。以十盡句成諸大愿。何等為十。所謂。一眾生界盡。二世界盡。三虛空界盡。四法界盡。五涅槃界盡。六佛出世界盡。七如來智界盡。八心所緣界盡。九佛境界智入界盡。十世間轉法轉智轉界盡。如來生界盡。我願乃盡。如世界盡。如靈空界盡。如法界盡。如涅槃界盡。如佛出世界盡。如佛智界盡。如心所緣界盡。如佛境界智入界盡。如世間轉法轉智轉界盡。若彼界盡。我願了盡。如是眾生界盡不盡。我此善根亦不可盡。世界盡不盡虛空界盡不盡。法界盡不盡。涅槃界盡不盡。佛出世界盡不盡。如來智界盡不盡。心所緣界盡不盡。佛境界智入界盡

【現代漢語翻譯】現代漢語譯本什麼是柔和？回答：例如，有一位大師等等，他完全具備慈悲的身業，完全具備慈悲的語業，完全具備慈悲的意業。他與那些有智慧、一同修梵行的人和諧相處，共同享用應該共同享用的東西。凡是飲食，沒有私藏，都是如法獲得的，如法得到的，無論在缽中有什麼，都為缽所容納，並且與同戒同見者一同分享。他成就了這六種令人喜悅、可以接受、值得尊重且沒有違背的法，容易相處，不會惱怒他人，與那些有智慧、一同修梵行的人共同居住在一個地方，常常讓他們感到歡喜。這叫做柔和。解釋：爲了對治對境界的執著，所以經文說『等等』。這裡，什麼叫做空閑？《瑜伽師地論》說：什麼叫做住在阿練若（森林，遠離塵囂的地方）？就是住在空閑的山林曠野，使用邊遠的臥具，遠離一切村莊聚落，這叫做住在阿練若。解釋：如經文所說，以十盡句等等。這段文字出自《十地經》。因此，最初的極喜地說：以十盡句成就各種大愿。什麼是十種？所謂：一、眾生界盡（一切眾生的範圍終結）。二、世界盡（所有世界的終結）。三、虛空界盡（虛空的範圍終結）。四、法界盡（所有法的範圍終結）。五、涅槃界盡（涅槃的範圍終結）。六、佛出世界盡（佛出現的世界終結）。七、如來智界盡（如來智慧的範圍終結）。八、心所緣界盡（心所緣的範圍終結）。九、佛境界智入界盡（佛的境界智慧進入的範圍終結）。十、世間轉法轉智轉界盡（世間運轉的法、運轉的智慧、運轉的範圍終結）。如來生界盡，我的愿才終結。如世界盡，如虛空界盡，如法界盡，如涅槃界盡，如佛出世界盡，如佛智界盡，如心所緣界盡，如佛境界智入界盡，如世間轉法轉智轉界盡。如果那些界終結，我的愿才完全終結。像這樣，眾生界盡不盡，我的這個善根也不可窮盡。世界盡不盡，虛空界盡不盡，法界盡不盡，涅槃界盡不盡，佛出世界盡不盡，如來智界盡不盡，心所緣界盡不盡，佛境界智入界盡不盡。

【English Translation】 English version What is gentleness? The answer is: For example, there is a master, etc., who is fully accomplished in compassionate bodily actions, fully accomplished in compassionate verbal actions, and fully accomplished in compassionate mental actions. He lives harmoniously with those who are wise and practice the Brahmacarya (pure conduct) together, sharing what should be shared. Whatever food and drink there is, there is no secrecy; it is all obtained lawfully and rightfully. Whatever is in the bowl is contained by the bowl, and it is shared with those who share the same precepts and views. He achieves these six kinds of delightful, acceptable, respectable, and non-conflicting dharmas (teachings), is easy to get along with, does not annoy others, and lives in the same place with those who are wise and practice the Brahmacarya together, always making them happy. This is called gentleness. Explanation: In order to counteract attachment to objects, the sutra (scripture) says 'etc.' Here, what is called solitude? The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: What is called living in the Aranya (forest, a place away from noise)? It is living in a secluded mountain forest wilderness, using remote bedding, and staying away from all villages and settlements. This is called living in the Aranya. Explanation: As the sutra says, with the ten exhaustion phrases, etc. This passage comes from the Dasabhumika Sutra (Ten Stages Sutra). Therefore, the first stage, Pramudita (Joyful), says: With the ten exhaustion phrases, one accomplishes various great vows. What are the ten? They are: 1. The exhaustion of the realm of sentient beings (the end of the scope of all sentient beings). 2. The exhaustion of the world (the end of all worlds). 3. The exhaustion of the realm of space (the end of the scope of space). 4. The exhaustion of the realm of dharma (the end of the scope of all dharmas). 5. The exhaustion of Nirvana (the end of the scope of Nirvana). 6. The exhaustion of the world where Buddhas appear (the end of the world where Buddhas appear). 7. The exhaustion of the realm of the Tathagata's (Buddha's) wisdom (the end of the scope of the Tathagata's wisdom). 8. The exhaustion of the realm of what the mind contemplates (the end of the scope of what the mind contemplates). 9. The exhaustion of the realm where the Buddha's wisdom of the state enters (the end of the scope where the Buddha's wisdom of the state enters). 10. The exhaustion of the world's revolving dharma, revolving wisdom, and revolving realm (the end of the world's revolving dharma, revolving wisdom, and revolving realm). Only when the realm of the Tathagata's birth is exhausted will my vows be exhausted. Like the exhaustion of the world, like the exhaustion of the realm of space, like the exhaustion of the realm of dharma, like the exhaustion of Nirvana, like the exhaustion of the world where Buddhas appear, like the exhaustion of the realm of the Buddha's wisdom, like the exhaustion of the realm of what the mind contemplates, like the exhaustion of the realm where the Buddha's wisdom of the state enters, like the exhaustion of the world's revolving dharma, revolving wisdom, and revolving realm. If those realms are exhausted, my vows will be completely exhausted. In this way, whether the realm of sentient beings is exhausted or not, my roots of goodness cannot be exhausted. Whether the world is exhausted or not, whether the realm of space is exhausted or not, whether the realm of dharma is exhausted or not, whether Nirvana is exhausted or not, whether the world where Buddhas appear is exhausted or not, whether the realm of the Tathagata's wisdom is exhausted or not, whether the realm of what the mind contemplates is exhausted or not, whether the realm where the Buddha's wisdom of the state enters is exhausted or not.

不盡。世間轉法轉智轉界盡不盡。我此諸愿善根亦不可盡。此段經文一一解釋。出十地論。如理應思。二言結勸者。經曰是故諸苾芻菩薩摩訶薩盡形壽不顧身命而此四法不應遠離。此段文句。如上所說。明廣文竟　次當第二明略文。復分為二。一明因。二明果。初言因者。如經時薄伽梵說是語已。至有智常住于空閑　後言明果者。如經若諸智者住此法。降伏諸魔。成等覺。兩段文句。上廣文中已中述故。故不釋也。明正宗竟　大門第三流通分者。復分為三。初標佛化畢。如經爾時薄伽梵說是經已也。次明眾同聞法。如經諸苾芻眾及諸菩薩摩訶薩也。后欽受導奉。如經一切大眾聞佛所說信受奉行也。智度論云。如是我聞者。令生信也。信受奉行。為生智也。由佛所說有三凈勝故。使聞者歡喜奉行。一說者清凈。以于諸法得自在故。二所說清凈。明如實智清凈法體故。三得果清凈。已離諸障成法器故。佛正為說無不信垢領納在心。敬順修學。由斯故說信受奉行。

大乘四法經論廣釋開決記一卷

{ "translations": [ "現代漢語譯本：不盡。世間轉法（Dharma，佛法）轉智（Jnana，智慧）轉界（Dhatu，界）盡不盡。我此諸愿善根亦不可盡。此段經文一一解釋。出自《十地論》。如理應思。二言結勸者。經曰：『是故諸苾芻（Bhiksu，比丘）菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）盡形壽不顧身命而此四法不應遠離。』此段文句。如上所說。明廣文竟。次當第二明略文。復分為二。一明因。二明果。初言因者。如經：『時薄伽梵（Bhagavan，世尊）說是語已。至有智常住于空閑。』後言明果者。如經：『若諸智者住此法。降伏諸魔。成等覺。』兩段文句。上廣文中已中述故。故不釋也。明正宗竟。大門第三流通分者。復分為三。初標佛化畢。如經：『爾時薄伽梵說是經已也。』次明眾同聞法。如經：『諸苾芻眾及諸菩薩摩訶薩也。』后欽受導奉。如經：『一切大眾聞佛所說信受奉行也。』《智度論》云：『如是我聞者。令生信也。信受奉行。為生智也。』由佛所說有三凈勝故。使聞者歡喜奉行。一說者清凈。以于諸法得自在故。二所說清凈。明如實智清凈法體故。三得果清凈。已離諸障成法器故。佛正為說無不信垢領納在心。敬順修學。由斯故說信受奉行。", "《大乘四法經論廣釋開決記》一卷" ], "english_translations": [ "English version: Inexhaustible. Whether the turning of Dharma (法，the teachings of Buddhism), the turning of Jnana (智，wisdom), and the turning of Dhatu (界，realm) in the world are exhaustible or inexhaustible. My vows and roots of goodness are also inexhaustible. Each phrase of this passage should be explained. It comes from the Dasabhumika Sutra (《十地論》). One should contemplate it reasonably. The second statement concludes and encourages: 'Therefore, all Bhiksus (苾芻，monks) and Bodhisattva-Mahasattvas (菩薩摩訶薩，great bodhisattvas) should not abandon these four Dharmas throughout their lives, regardless of their bodies and lives.' This passage has been explained above. The explanation of the extensive text is complete. Next is the second, the explanation of the concise text, which is divided into two parts: first, explaining the cause; second, explaining the result. The first, explaining the cause, is as in the sutra: 'When the Bhagavan (薄伽梵，the Blessed One) finished speaking, the wise ones always dwell in solitude.' The second, explaining the result, is as in the sutra: 'If wise ones abide by this Dharma, they will subdue all demons and attain perfect enlightenment.' These two passages have already been mentioned in the extensive text above, so they are not explained here. The explanation of the main teaching is complete. The third major section, the transmission section, is divided into three parts: first, indicating the completion of the Buddha's teachings, as in the sutra: 'At that time, the Bhagavan finished speaking this sutra.' Second, explaining that the assembly heard the Dharma together, as in the sutra: 'All the Bhiksu assembly and the Bodhisattva-Mahasattvas.' Third, respectfully receiving and practicing the teachings, as in the sutra: 'All the great assembly heard what the Buddha said, believed, received, and practiced it.' The Mahaprajnaparamita Sastra (《智度論》) says: '\'Thus I have heard\' generates faith. Believing, receiving, and practicing generate wisdom.' Because the Buddha's words have three pure excellences, they cause the hearers to rejoice and practice. First, the speaker is pure because he has attained freedom in all Dharmas. Second, what is spoken is pure because it clarifies the true nature of reality with pure wisdom. Third, the result attained is pure because one has already been freed from all obstacles and has become a vessel for the Dharma. The Buddha speaks truthfully, and there is no doubt or defilement in receiving it into the heart. Respectfully following and learning, therefore, it is said to believe, receive, and practice.", "A Record of the Extensive Explanation and Decisive Elucidation of the Mahayana Four Dharmas Sutra and Treatise, one volume." ] }