T85n2765_涅槃經疏

大正藏第 85 冊 No. 2765 涅槃經疏

No. 2765 [cf. No. 375]

涅槃經疏

得理逾明除身口意十惡名觸。三業凈得正命者。除十惡□命相續名得正命觸也。受名攝取者。眾生受時取境苦□有無名受。二地智慧逾明領納二地下功德故名受為攝取也。受故起煩惱。三十七品能懷三惡道報。故以受為攝取。此就所除制名也。思惟是三地心。斷見諦粗細惑盡。解心勝前二地名增得。是三十七品破煩惱者。是四地心。能破修道中上品煩惱。要藉正念主領功德□念為主也。如世間中已下以喻來解也。既入定者五地心。修三十七品能善分別法相引生后慧故。以主為導也。是三十七品者。六地緣空般若。七地便般若能分別法相。智解最勝。以慧為勝也。若壞煩惱去三種□□功德。八地九地十地。此三地勝解乃名為實。是三十七品雖得四沙門及以解脫者。須陀洹乃至羅漢。此四果猶不得名畢竟。斷除三十七品所行之事。心行處滅名大涅槃。複次已下第四就因果相發生解。愛念心是欲者。念欲得菩提念欲生二地名欲也。因下品愛念為善發生上品□為觸。是名為因也。前二心發二地名受為攝取。因近善友者。因前二地□惟常理解理逾明名增也。因是四法者。藉因前根因攝增四

法能生長四地無漏名念定五地心智是六地七地則名主勝也。因是三法者。因主□智發后三地名二解脫。癡能障慧愛能縛心。斷愛故心得脫。除癡故慧得明。心慧二解脫是名為實。如是八法空解相續畢竟得果名大涅槃。欲者是發心已下。第五就出家法中深淺解。初地下品心是初無漏名初發出家也。觸是白四羯磨者。觸是上心品如似出家后白四羯磨名二地心名。攝如白四羯磨后發二種戒。增者逾勝如因二種戒修得四禪定心也。主轉強如似定后發慧斷見諦結盡。修道中六品結盡。證須陀洹斯陀二果。導者斷三微惑盡。如似阿那含也。勝者二種般若是勝名阿羅漢。實者后三地真心法流有無雙照最利名辟支也。畢竟者有遂因義名無上大果也。欲名為識者。九法中欲最是其初。如似一報中識最是初故言欲名識也。觸名六入者根本觸對六塵。如似初地上品心觸對二地亦可觸境生解。故名觸六入。攝名為受者。受本納領苦樂名受攝能領納二地下功德故言攝名為受也。增名無明者。過去無明生惑中強。如似三地信忍之上品有強於前名。增主名名色者。名色相依使不壞散相續受百年一段果報。如似四地下心無漏相續故言主名名色也。導名為愛者。愛本貪染境界。如似五地心能引生后慧。故言導名愛也。勝為取者。染取境界名取。如似六地智

【現代漢語翻譯】現代漢語譯本法能生長四地無漏，名爲念、定。五地的心智是六地。七地則名為最勝。因是這三種法：因、主、智，發起后三地，名為二解脫。愚癡能障礙智慧，愛能束縛心。斷除愛，所以心得解脫；去除愚癡，所以智慧得光明。心和慧的兩種解脫，這稱為真實。像這樣，八法空解相續，最終得到果，名為大涅槃（Nirvana）。『欲』指的是發心以下。第五地就出家法中的深淺來解釋。初地的下品心是最初的無漏，名為初發出家。『觸』指的是白四羯磨（Baisi Jiemo，four acts of declaration）者。『觸』是上品心，就像出家后白四羯磨，名為二地心。『攝』就像白四羯磨后發起兩種戒律。『增』是更加殊勝，就像憑藉兩種戒律修行得到四禪定心。『主』是轉為強大，就像禪定后發起智慧，斷除見諦的結縛。在修道中，斷除六品結縛，證得須陀洹（S陀洹，Sotapanna）、斯陀含（斯陀含，Sakadagamin）二果。『導』是斷除三種微細的迷惑，就像阿那含（阿那含，Anagamin）。『勝』是兩種般若（Bore，Prajna）的殊勝，名為阿羅漢（阿羅漢，Arhat）。『實』是后三地的真心法流，有無雙照，最為銳利，名為辟支佛（辟支佛，Pratyekabuddha）。『畢竟』是有成就因的意義，名為無上大果。『欲』名為『識』，九法中『欲』是最開始的，就像一期果報中『識』是最開始的，所以說『欲』名為『識』。『觸』名為『六入』，根本是觸對六塵。就像初地的上品心觸對二地，也可以觸境生解，所以說『觸』名為『六入』。『攝』名為『受』，『受』本來是領納苦樂，名為『受』，『攝』是能夠領納二地的下品功德，所以說『攝』名為『受』。『增』名為『無明』，過去無明在產生迷惑中最為強烈，就像三地的信忍之上品，有強於之前的，名為『增』。『主』名為『名色』，名色相互依存，使之不壞散，相續接受百年一段的果報。就像四地的下品心無漏相續，所以說『主』名為『名色』。『導』名為『愛』，『愛』本來是貪染境界，就像五地心能夠引導產生後來的智慧，所以說『導』名為『愛』。『勝』名為『取』，染取境界名為『取』，就像六地的智慧。 English version 'Dharma' can grow the four grounds of non-outflow, named 'mindfulness' (nian) and 'concentration' (ding). The mind and wisdom of the fifth ground are the sixth ground. The seventh ground is named 'supreme victory' (zhu sheng). The cause is these three dharmas: cause (yin), master (zhu), and wisdom (zhi), which initiate the last three grounds, named 'two liberations' (er jietuo). Ignorance (chi) can obstruct wisdom (hui), and love (ai) can bind the mind (xin). By cutting off love, the mind attains liberation; by removing ignorance, wisdom gains clarity. The two liberations of mind and wisdom are called reality (shi). In this way, the eight dharmas of emptiness and liberation continue, ultimately attaining the fruit, named 'Great Nirvana' (da niepan). 'Desire' (yu) refers to the initial aspiration. The fifth ground explains the depth of the monastic life. The lower-grade mind of the first ground is the initial non-outflow, named the initial monastic life. 'Contact' (chu) refers to the one who performs the four acts of declaration (bai si jiemo). 'Contact' is the upper-grade mind, like the four acts of declaration after monastic life, named the mind of the second ground. 'Gathering' (she) is like initiating the two kinds of precepts after the four acts of declaration. 'Increase' (zeng) is even more superior, like cultivating the four dhyanas (si chan ding) with the two kinds of precepts. 'Master' (zhu) becomes stronger, like initiating wisdom after concentration, cutting off the fetters of seeing the truth. In the path of cultivation, cutting off the six kinds of fetters, attaining the fruits of Stream-enterer (S陀洹,Sotapanna) and Once-returner (斯陀含,Sakadagamin). 'Guide' (dao) is cutting off the three subtle delusions, like Non-returner (阿那含,Anagamin). 'Victory' (sheng) is the victory of the two kinds of Prajna (般若,Bore), named Arhat (阿羅漢). 'Reality' (shi) is the true mind dharma flow of the last three grounds, illuminating both existence and non-existence, the sharpest, named Pratyekabuddha (辟支佛). 'Ultimately' (bi jing) has the meaning of accomplishing the cause, named the unsurpassed great fruit. 'Desire' (yu) is named 'consciousness' (shi). Among the nine dharmas, 'desire' is the very beginning, like 'consciousness' is the very beginning in one retribution, so it is said that 'desire' is named 'consciousness'. 'Contact' (chu) is named 'six entrances' (liu ru), the root is contact with the six dusts. Like the upper-grade mind of the first ground contacting the second ground, it can also generate understanding from contact with the environment, so it is said that 'contact' is named 'six entrances'. 'Gathering' (she) is named 'feeling' (shou). 'Feeling' originally receives suffering and happiness, named 'feeling'. 'Gathering' is able to receive the lower-grade merits of the second ground, so it is said that 'gathering' is named 'feeling'. 'Increase' (zeng) is named 'ignorance' (wu ming). Past ignorance is the strongest in generating delusion, like the upper-grade of faith and forbearance of the third ground, stronger than before, named 'increase'. 'Master' (zhu) is named 'name and form' (ming se). Name and form depend on each other, preventing destruction and scattering, continuously receiving a hundred years of retribution. Like the lower-grade mind of the fourth ground continuously non-outflowing, so it is said that 'master' is named 'name and form'. 'Guide' (dao) is named 'love' (ai). 'Love' originally craves and taints the environment, like the mind of the fifth ground can guide the generation of later wisdom, so it is said that 'guide' is named 'love'. 'Victory' (sheng) is named 'grasping' (qu). Tainting and grasping the environment is named 'grasping', like the wisdom of the sixth ground.

【English Translation】 'Dharma' can grow the four grounds of non-outflow, named 'mindfulness' (nian) and 'concentration' (ding). The mind and wisdom of the fifth ground are the sixth ground. The seventh ground is named 'supreme victory' (zhu sheng). The cause is these three dharmas: cause (yin), master (zhu), and wisdom (zhi), which initiate the last three grounds, named 'two liberations' (er jietuo). Ignorance (chi) can obstruct wisdom (hui), and love (ai) can bind the mind (xin). By cutting off love, the mind attains liberation; by removing ignorance, wisdom gains clarity. The two liberations of mind and wisdom are called reality (shi). In this way, the eight dharmas of emptiness and liberation continue, ultimately attaining the fruit, named 'Great Nirvana' (da niepan). 'Desire' (yu) refers to the initial aspiration. The fifth ground explains the depth of the monastic life. The lower-grade mind of the first ground is the initial non-outflow, named the initial monastic life. 'Contact' (chu) refers to the one who performs the four acts of declaration (bai si jiemo). 'Contact' is the upper-grade mind, like the four acts of declaration after monastic life, named the mind of the second ground. 'Gathering' (she) is like initiating the two kinds of precepts after the four acts of declaration. 'Increase' (zeng) is even more superior, like cultivating the four dhyanas (si chan ding) with the two kinds of precepts. 'Master' (zhu) becomes stronger, like initiating wisdom after concentration, cutting off the fetters of seeing the truth. In the path of cultivation, cutting off the six kinds of fetters, attaining the fruits of Stream-enterer (S陀洹,Sotapanna) and Once-returner (斯陀含,Sakadagamin). 'Guide' (dao) is cutting off the three subtle delusions, like Non-returner (阿那含,Anagamin). 'Victory' (sheng) is the victory of the two kinds of Prajna (般若,Bore), named Arhat (阿羅漢). 'Reality' (shi) is the true mind dharma flow of the last three grounds, illuminating both existence and non-existence, the sharpest, named Pratyekabuddha (辟支佛). 'Ultimately' (bi jing) has the meaning of accomplishing the cause, named the unsurpassed great fruit. 'Desire' (yu) is named 'consciousness' (shi). Among the nine dharmas, 'desire' is the very beginning, like 'consciousness' is the very beginning in one retribution, so it is said that 'desire' is named 'consciousness'. 'Contact' (chu) is named 'six entrances' (liu ru), the root is contact with the six dusts. Like the upper-grade mind of the first ground contacting the second ground, it can also generate understanding from contact with the environment, so it is said that 'contact' is named 'six entrances'. 'Gathering' (she) is named 'feeling' (shou). 'Feeling' originally receives suffering and happiness, named 'feeling'. 'Gathering' is able to receive the lower-grade merits of the second ground, so it is said that 'gathering' is named 'feeling'. 'Increase' (zeng) is named 'ignorance' (wu ming). Past ignorance is the strongest in generating delusion, like the upper-grade of faith and forbearance of the third ground, stronger than before, named 'increase'. 'Master' (zhu) is named 'name and form' (ming se). Name and form depend on each other, preventing destruction and scattering, continuously receiving a hundred years of retribution. Like the lower-grade mind of the fourth ground continuously non-outflowing, so it is said that 'master' is named 'name and form'. 'Guide' (dao) is named 'love' (ai). 'Love' originally craves and taints the environment, like the mind of the fifth ground can guide the generation of later wisdom, so it is said that 'guide' is named 'love'. 'Victory' (sheng) is named 'grasping' (qu). Tainting and grasping the environment is named 'grasping', like the wisdom of the sixth ground.

慧般若。七地方便般若。此之二慧得理逾明故言勝也。實名有者。含果未吐名有。辯生老中強名有。欲明八地九地十地此三地心是大無生忍。功德逾明辯大果義強。故言實名為有。畢竟名老死。老死本一報之最終。如似涅槃果是終極之處。故言畢竟名老死。為前十二因得如涅槃為前八法所得也。

迦葉言已下第四文略上九法為三法也。就中亦有六幡明義。初一直列名。第二根即是作已下轉名解義。第三未來之世已下直就當現二法解。第四根即是求已下正三法名。第五根即見道已下就覺無覺明義。第六根即正因已下就因果相發生解義。根本因增云何取異。善男子已下答。初地至七地皆是初發。因者后三地同在法流位中不為相間故名相似。增者滅曏者三相似得果中真相似未來果報。以未現受故屬行人名因。萬行備種智現時名增。下文可解也。迦葉言如是涅槃云何可得。此問所以來由。上言性地心中三十七品猶故不取為梵行。要初地以上終至於佛空心相續得作梵行時。人聞以生其退心。初地已上始勘為梵行。地下不階。我今天眾未有地下之因。地上之行何由可階。因行既不成。大涅槃果云何可得也。善男子已下答。四部眾但修十相為因。次生初地相續終得大涅槃。汝修十相故便得。何待多行。此是其智遠。從相生名相

【現代漢語翻譯】現代漢語譯本慧般若（prajna，智慧）。七地方便般若（upaya-prajna，方便智慧）。這兩種智慧因為對真理的理解更加透徹，所以說是殊勝的。『實名有』是指，包含果實但尚未吐露的狀態稱為『有』。辯才、生、老之中，『老』的狀態最為強烈，所以稱為『有』。想要闡明八地、九地、十地這三個地的心是大無生忍（anutpattika-dharma-ksanti，無生法忍）。功德更加彰顯，辯才對於大果的意義更加強烈，所以說『實名為有』。『畢竟名老死』，老死原本就是一期報應的最終結果，就像涅槃果是最終的歸宿一樣，所以說『畢竟名老死』。這是因為前面的十二因緣（nidanas）可以像涅槃一樣，是前面八法（astangika-marga，八正道）所能達到的境界。

迦葉（Kasyapa）說完之後，第四段文字概括了前面的九法（nava-dharma）為三法（tri-dharma）。其中也有六個方面來闡明意義。第一，直接列出名稱。第二，『根即是作』以下，通過轉變名稱來解釋意義。第三，『未來之世』以下，直接就當下的兩種法來解釋。第四，『根即是求』以下，正是三種法的名稱。第五，『根即見道』以下，就覺悟和無覺悟來闡明意義。第六，『根即正因』以下，就因果相生來解釋意義。根本因增長，如何才能取得差異？善男子（kulaputra）以下是回答。初地到七地都是初發心。因，是指后三地同在法流的位置中，不互相間隔，所以名稱相似。增，是指滅向的三種相似，在得果中是真正的相似，是未來的果報。因為還沒有顯現接受，所以屬於修行人的因。萬行具備，種智顯現的時候稱為增。下文可以解釋。迦葉問：『像這樣的涅槃（nirvana），如何才能得到？』這個問題的原因是，上面說性地心中三十七道品（bodhipaksika-dharmas）仍然不能被認為是梵行（brahmacarya，清凈行），要初地以上直到成佛，空心相續才能算是梵行。人們聽了會產生退卻之心，初地以上才開始被認為是梵行，初地以下不能算。我今天的大眾還沒有初地以下的因，地上之行又如何能夠達到？因行既然不能成就，大涅槃果又如何能夠得到呢？善男子以下是回答。四部眾（catasrah parisadah）只要修習十相（dasa-laksana）作為因，次第產生初地，相續最終就能得到大涅槃。你們修習十相，所以就能得到，何必等待更多的修行？這是他們的智慧深遠，從相而生，所以稱為相。

【English Translation】 English version Prajna (慧般若, wisdom). Sevenfold Upaya-prajna (七地方便般若, skillful means wisdom). These two types of wisdom are considered superior because their understanding of truth is more thorough. 'Sat-nama-asti (實名有)' refers to the state of containing a fruit but not yet revealing it, which is called 'asti (有, being)'. Among eloquence, birth, and old age, the state of 'old age' is the strongest, so it is called 'asti'. If you want to clarify the eighth, ninth, and tenth bhumis (地, grounds), the mind of these three bhumis is Anutpattika-dharma-ksanti (大無生忍, the patience with the unborn dharma). The merits are more manifest, and eloquence is stronger in the meaning of the great fruit, so it is said that 'Sat-nama-asti'. 'Nirvrtti-nama-jaramarana (畢竟名老死)' means that old age and death are originally the final result of a period of retribution, just as the fruit of Nirvana (涅槃) is the ultimate destination, so it is said that 'Nirvrtti-nama-jaramarana'. This is because the preceding twelve Nidanas (十二因緣, links of dependent origination) can be like Nirvana, which is the realm that can be attained by the preceding eight Astangika-marga (八正道, Noble Eightfold Path).

After Kasyapa (迦葉) finished speaking, the fourth paragraph summarizes the preceding nine dharmas (九法) into three dharmas (三法). There are also six aspects to clarify the meaning. First, directly list the names. Second, from 'the root is the action (根即是作)', the meaning is explained by transforming the names. Third, from 'the future world (未來之世)', the two dharmas of the present are directly explained. Fourth, from 'the root is the seeking (根即是求)', it is precisely the names of the three dharmas. Fifth, from 'the root is the seeing the path (根即見道)', the meaning is clarified in terms of awakening and non-awakening. Sixth, from 'the root is the direct cause (根即正因)', the meaning is explained in terms of the arising of cause and effect. How can differences be obtained when the fundamental cause increases? The following is the answer from the Good Man (kulaputra, 善男子). The first to seventh bhumis are all initial aspirations. The cause refers to the fact that the latter three bhumis are in the same position in the stream of dharma and do not interfere with each other, so the names are similar. Increase refers to the three similarities that are directed towards extinction, which are true similarities in obtaining the fruit, and are future retributions. Because it has not yet been manifested and received, it belongs to the cause of the practitioner. When myriad practices are complete and the wisdom of all kinds appears, it is called increase. The following text can be explained. Kasyapa asked: 'How can such Nirvana (涅槃) be attained?' The reason for this question is that the thirty-seven Bodhipaksika-dharmas (三十七道品, wings to enlightenment) in the mind of the nature ground are still not considered Brahmacarya (梵行, pure conduct), and only from the first bhumi onwards until Buddhahood, can the continuous empty mind be considered Brahmacarya. People will develop a sense of retreat upon hearing this. Only from the first bhumi onwards is it considered Brahmacarya; those below the first bhumi cannot be counted. The masses today do not yet have the cause below the first bhumi, so how can they reach the practices above the ground? Since the cause and practice cannot be accomplished, how can the great fruit of Nirvana be attained? The following is the answer from the Good Man. The four Parisadah (四部眾, assemblies) only need to cultivate the ten Laksanas (十相, characteristics) as the cause, and gradually generate the first bhumi, and continuously attain great Nirvana in the end. You cultivate the ten Laksanas, so you can attain it, why wait for more practice? This is their profound wisdom, arising from the characteristics, so it is called characteristics.

也。十相義就文易解。

憍陳如品

此品經師解言。前之二品勸人修道。既有修道為畢得果。是故憍陳如一品意在流通故興品。所以先命陳如欲明陳如是眾之上坐。如來滅后欲使流通千載不滅。一意故命。二來說經已竟十仙悟道緣在陳如。二意故命也。三來初始成道在於鹿苑始說四諦傖為陳如。今日垂終之教在於雙林亦為陳如。表明如來有始有終也。此中流通因無常色獲得常色。既名流通。與上品明義。何以名流通也。如來自言。我上來說色是無常。汝滅無常色獲得常色。汝于未來流通我此法。是故此品由名流通也。色者常果之體。斷除生死□著色盡。體明瞭顯白義同於色。如來斷下三受永亡。體是至極。領納真功德名受。真照之智達假名相盡名想。行者下地聚積生死名之為行。如來斷除眾惡萬善聚積名行。下地識了別青黃名識。真智慧達實法名識。下地陰者陰蓋。行人恒在生死名陰果。顯陰者能陰覆行人使逍然方外故名陰也。若有人能解上常無常義者是名沙門。真息惡人名婆羅門真凈行人。我佛法中有沙門人。若離佛法外道有沙門法有沙門人無有是處。道有者都是外道也。何以故。興此文者。譏切外道欲使各立神我。與佛論義辯其是非。因此言論歸其正化故興此文也。諸外道言。瞿曇昔日說苦無常空無

【現代漢語翻譯】現代漢語譯本：也。十相義從字面意思上容易理解。

憍陳如品

經師解釋此品說，前面的兩品勸人修道。既然修道最終能夠證得果位，所以憍陳如品的目的在於流通佛法，因此設立此品。之所以首先命令憍陳如（Ajñātakauṇḍinya，最初領悟佛陀教義的五比丘之一），是想表明憍陳如是僧眾中的上座。如來佛滅度后，希望他能使佛法流通千年而不滅。這是第一個用意。第二，過去佛陀講經完畢，十位仙人因憍陳如而悟道，這是第二個用意。第三，如來最初在鹿野苑（Mrigadava，佛陀初轉法輪之地）開始成道時，最初為憍陳如宣講四諦（catvāri āryasatyāni，佛教的基本教義）。今天，佛陀臨終的教誨也在雙林（Śāla Grove，佛陀涅槃之地）為憍陳如而說。這表明如來有始有終。此中，通過無常之色獲得常色，因此稱為流通。既然名為流通，那麼與上品所明的意義有什麼不同呢？如來自己說：『我之前說色是無常，你滅除無常之色而獲得常色。你于未來流通我此法。』因此此品名為流通。色是常果的本體。斷除生死，執著於色而盡。本體明瞭顯白的意義與色相同。如來斷除下三受（指苦受、樂受、舍受）而永遠消亡。本體是至極的。領納真正的功德名為受。真正的照智通達假名相而盡名為想。修行者在下地積聚生死之因，這稱為行。如來斷除各種惡行，積聚萬種善行名為行。下地識別青黃名為識。真智慧通達實法名為識。下地的陰（skandha，五蘊之一）是陰蓋。修行人恒常處於生死之中名為陰果。顯陰能夠陰覆修行人，使之逍遙于方外，所以名為陰。如果有人能夠理解上面所說的常與無常的意義，這才能稱為沙門（śrāmaṇa，佛教出家修行者）。真正止息惡行的人稱為婆羅門（brāhmaṇa，印度教僧侶），真正清凈的修行人。我的佛法中有沙門人。如果離開佛法，外道有沙門之法，有沙門人，這是不可能的。道有，指的都是外道。為什麼興起這段文字呢？是爲了譏諷外道，想讓他們各自建立神我。與佛辯論，辨明是非。因此通過這些言論使他們歸於正道，所以興起這段文字。各種外道說：『瞿曇（Gautama，釋迦牟尼佛的姓）過去說苦、無常、空無……』

【English Translation】 English version: Also. The meaning of the Ten Aspects is easy to understand from the text.

Chapter on Ajñātakauṇḍinya (the first disciple of the Buddha)

The sutra masters explain this chapter by saying that the previous two chapters encouraged people to cultivate the path. Since cultivation ultimately leads to the attainment of fruition, the purpose of the Ajñātakauṇḍinya chapter is to propagate the Dharma, hence the establishment of this chapter. The reason for first addressing Ajñātakauṇḍinya (the first of the five bhikkhus to understand the Buddha's teachings) is to indicate that Ajñātakauṇḍinya is the senior-most member of the Sangha. After the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) passes away, it is hoped that he can ensure the Dharma circulates for a thousand years without perishing. This is the first intention. Secondly, in the past, after the Buddha finished teaching, ten immortals attained enlightenment because of Ajñātakauṇḍinya; this is the second intention. Thirdly, when the Tathagata initially attained enlightenment in Mrigadava (Deer Park, where the Buddha first taught), he initially preached the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism) for Ajñātakauṇḍinya. Today, the Buddha's final teachings in the Śāla Grove (Śāla Grove, where the Buddha attained Nirvana) are also for Ajñātakauṇḍinya. This indicates that the Tathagata has a beginning and an end. Here, one obtains the permanent form through the impermanent form, hence it is called circulation. Since it is called circulation, what is the difference between this and the meaning explained in the previous chapter? The Tathagata himself said: 'I previously said that form is impermanent; you eliminate the impermanent form and obtain the permanent form. You will propagate this Dharma of mine in the future.' Therefore, this chapter is named circulation. Form is the substance of the permanent fruit. Severing birth and death, clinging to form is exhausted. The meaning of the substance being clear and manifest is the same as form. The Tathagata eliminates the lower three feelings (referring to painful, pleasant, and neutral feelings) and they are forever extinguished. The substance is ultimate. Receiving true merit is called feeling. True illuminating wisdom penetrates false appearances and exhausts them, which is called thought. Practitioners accumulate the causes of birth and death in the lower realms, which is called action. The Tathagata eliminates all kinds of evil actions and accumulates myriad good deeds, which is called action. Discriminating between blue and yellow in the lower realms is called consciousness. True wisdom penetrates real Dharma, which is called consciousness. The skandha (skandha, one of the five aggregates) in the lower realms is the skandha-cover. Practitioners are constantly in birth and death, which is called the fruit of skandha. The manifest skandha can cover practitioners, causing them to roam outside the realm, hence it is called skandha. If someone can understand the meaning of permanence and impermanence mentioned above, then they can be called a śrāmaṇa (śrāmaṇa, a Buddhist renunciate). A person who truly ceases evil actions is called a brāhmaṇa (brāhmaṇa, a Hindu priest), a truly pure practitioner. There are śrāmaṇas in my Dharma. If one leaves the Dharma, it is impossible for external paths to have the Dharma of śrāmaṇas or to have śrāmaṇas. 'Dao You' refers to external paths. Why is this passage raised? It is to satirize external paths, wanting them to establish their own divine selves. To debate with the Buddha and clarify right and wrong. Therefore, through these arguments, they are led back to the right path, hence this passage is raised. Various external paths say: 'Gautama (Gautama, the family name of Shakyamuni Buddha) used to say suffering, impermanence, emptiness...'

我。集我門徒。由故可忍。與我解異。無智從之。有智歸我。故言可忍。今日在雙林中說常樂我凈。所有門徒皆歸化盡。情不能忍。故求論譏。眾中有婆羅門。如來上十六天國與諸外道論義。皆從正化盡。此中十仙更別有一段外道。今始欲來論義。此十仙中要根機速疾悟機。

【現代漢語翻譯】現代漢語譯本：我召集我的門徒，因為這個緣故，（我的教義）是可以容忍的。那些與我見解不同的人，沒有智慧，會追隨他們；有智慧的人，會歸順於我。所以說（我的教義）是可以容忍的。今天我在雙林（Sala Grove，佛陀涅槃之地）中宣說常、樂、我、凈（eternal, bliss, self, and pure），所有的門徒都已歸化殆盡，（他們）情感上不能容忍（其他教義），所以前來尋求辯論和批評。大眾中有一位婆羅門（Brahmin）。如來（Tathagata，佛陀的稱號）曾經到十六天國（sixteen heavens）與各種外道（non-Buddhist schools）辯論，他們都已歸順正道。這裡有十位仙人（ten hermits），他們是另一支外道，現在才想要來辯論。這十位仙人中，需要根機敏銳、能夠迅速領悟真機的人。

【English Translation】 English version: I gather my disciples. For this reason, it is tolerable. Those who disagree with me are without wisdom and will follow them; those with wisdom will return to me. Therefore, it is said to be tolerable. Today, in the Sala Grove (Sala Grove, the place of Buddha's Nirvana), I speak of eternity, bliss, self, and purity (eternal, bliss, self, and pure). All disciples have been converted, and they cannot tolerate (other doctrines) emotionally, so they seek debate and criticism. Among the assembly is a Brahmin (Brahmin). The Tathagata (Tathagata, an epithet of the Buddha) once went to the sixteen heavens (sixteen heavens) to debate with various non-Buddhist schools (non-Buddhist schools), and they have all converted to the right path. Here are ten hermits (ten hermits), who are another branch of non-Buddhist schools, and now they want to debate. Among these ten hermits, we need someone with sharp faculties and quick understanding of the true opportunity.