English
Taking 'etc. of the inconceivable' as the main point, this is called 'removing meaning'. This is called removing the sound of firmness, heaviness, ignorance, foolishness, darkness, and obscurity. 'The sound of knowing the practice in advance' refers to the eight kinds of knowing the practice in advance, namely right view to right concentration. This is called the Bodhisattva's practice of knowing in advance. Eliminating the five views is called 'right view'; not contemplating greed, hatred, and delusion is called 'right thought'; purity of body and mind karma is called 'right action'; purity of speech karma is called 'right speech'; deception, flattery, falsely showing little desire, seeking profit with profit, the five kinds of selling: selling alcohol, selling meat, selling poison, selling swords, selling female beauty, eliminating these evil deeds is called 'right livelihood'; good bodily conduct, good mental conduct is called 'right effort'; mindfulness of the four foundations of mindfulness is called 'right mindfulness'; with a concentrated mind without attachment, the characteristics of tranquility, cessation, and emptiness, this is called 'right concentration'; this is called the sound of knowing the practice in advance. 'The sound of the Four Noble Truths' refers to the truths of suffering, accumulation, cessation, and the path. What is the 'truth of suffering'? It can cut off the ten fetters. What is the 'truth of accumulation'? It can cut off the seven fetters. What is the 'truth of cessation'? It can cut off the seven fetters. What is the 'truth of the path'? It can cut off the eight fetters, cut off the four thoughts, and even cut off the bonds of the form and formless realms. This is called the sound of the Four Noble Truths. 'The sound of cutting off desire and attachment' refers to desire being attachment to pleasure without厭倦(being tired of it), the adornment of desire, attachment to posture, contemplating desire, contemplating touch, waiting for closeness. Attachment is bondage, pleasure is delighting in the six dusts (form, sound, smell, taste, touch, dharma), not being tired of it is focusing on conditions without other thoughts, desire is joy, adornment is for the mind of attachment, attachment is play, posture is making various appearances, contemplating desire is attachment to the five desires (form, sound, smell, taste, touch), contemplating touch is desire approaching each other. Waiting is attracting each other with incense and flowers, approaching is the mind of desire and attachment being satisfied. Cutting off is completely removing the previous unwholesome dharmas, this is called the sound of cutting off desire and attachment. 'The sound of transcending old age and death' refers to old age being the decline of the body, leaning on a cane, walking weakly, the weakening and depletion of various organs, this is called old age; death is the decay of various organs. Why is it called death? Because one must seek a place to be reborn again, the karma of that action is ripe, this is called death. What is the difference between old age and death? The ripening of various organs is called old age, the decay of various organs is called death, first old age then death. --------------------------------------------------------------------------------
Chinese
谓老死。度此老、死，此谓为度。度有何义？过度义，到彼岸、自在、不更生义，此谓度老死声。 “摄伏恶语言声者，摄伏者，摄伏语言、摄伏身体。云何摄伏语言？以同类语破异类语，以异类语破同类语；以真实语伏不真实语，以不真实语伏真实语；以非语言伏语言，以语言伏非语言；以第一义伏非第一义，以非第一义伏第一义：以决定语伏不决定语，以不决定语伏决定语；以一伏多，以多伏一；以无犯伏有犯，以有犯伏无犯；以现证伏不现证，以不现证伏现证；以失伏不失，以不失伏失；以种类不得伏种类，以非种类不得伏非种类。恶者，说不实、不谛、不分别。伏者，断义、遮义、阴义，此谓摄伏恶语言声。 “说安住声者，说令分明开示分别说，不覆障道随法说，此谓说；安住者置在一处，说泥洹、说出世间，述成所说，无相语言、无貌语言、无异语言、无作语言、觉语言、空语言、寂静语言，此谓说安住声。 “说断结声者，无明灭乃至老死灭，灭一切阴。灭者，失、没、断、无有生，此谓灭。断者，断一切诸使、断烦恼根无有遗余，此谓断结声。 “置答声者，随问答、分别答、反问答、置答。云何随问答？如问即答。云何分别答？随彼所问，广为分别。云何反问答？若人有 现代汉语译本： 所谓的老死。度脱这老、死，这被称为度脱。度脱有什么意义？有过度义，到达彼岸、自在、不再出生的意义，这被称为度脱老死之声。 ‘摄伏恶语言声’是指，摄伏就是摄伏语言、摄伏身体。如何摄伏语言？用同类语破斥异类语，用异类语破斥同类语；用真实语降伏不真实语，用不真实语降伏真实语；用非语言降伏语言，用语言降伏非语言；用第一义（paramārtha）降伏非第一义，用非第一义降伏第一义；用决定语降伏不决定语，用不决定语降伏决定语；用一降伏多，用多降伏一；用无犯降伏有犯，用有犯降伏无犯；用现证降伏不现证，用不现证降伏现证；用失降伏不失，用不失降伏失；用种类不得降伏种类，用非种类不得降伏非种类。恶，是指说不实、不谛、不分别的话。伏，是指断绝义、遮止义、阴蔽义，这被称为摄伏恶语言声。 ‘说安住声’是指，说要分明开示分别地说，不说覆障正道、不随顺佛法的话，这称为说；安住是指置于一处，说涅槃（nirvāṇa）、说出世间，陈述成就所说，无相语言、无貌语言、无异语言、无作语言、觉悟语言、空性语言、寂静语言，这被称为说安住声。 ‘说断结声’是指，无明（avidyā）灭尽乃至老死灭尽，灭尽一切五阴（skandha）。灭，是指消失、隐没、断绝、不再产生，这称为灭。断，是指断绝一切诸使（anuśaya）、断绝烦恼的根源没有遗留，这被称为断结声。 ‘置答声’是指，随问回答、分别回答、反问回答、置之不答。什么是随问回答？如所问而直接回答。什么是分别回答？随着他所问的，广泛地为他分别解说。什么是反问回答？如果有人有...
English
English version: So-called old age and death. To cross over this old age and death, this is called crossing over. What is the meaning of crossing over? It has the meaning of going beyond, reaching the other shore, being free, and not being born again. This is called the sound of crossing over old age and death. 'Subduing the sound of evil speech' means subduing speech and subduing the body. How to subdue speech? Use similar speech to refute dissimilar speech, use dissimilar speech to refute similar speech; use truthful speech to subdue untruthful speech, use untruthful speech to subdue truthful speech; use non-language to subdue language, use language to subdue non-language; use the ultimate meaning (paramārtha) to subdue the non-ultimate meaning, use the non-ultimate meaning to subdue the ultimate meaning; use definite speech to subdue indefinite speech, use indefinite speech to subdue definite speech; use one to subdue many, use many to subdue one; use non-offense to subdue offense, use offense to subdue non-offense; use direct evidence to subdue indirect evidence, use indirect evidence to subdue direct evidence; use loss to subdue non-loss, use non-loss to subdue loss; use kind-not-obtained to subdue kind, use non-kind-not-obtained to subdue non-kind. Evil means speaking what is untrue, not real, and not discerning. Subduing means the meaning of cutting off, the meaning of preventing, the meaning of obscuring. This is called subduing the sound of evil speech. 'Speaking the sound of abiding' means speaking clearly, revealing, and distinctly, not speaking to cover up the path, speaking according to the Dharma. This is called speaking. Abiding means placing in one place, speaking of Nirvana (nirvāṇa), speaking of the world beyond, stating the accomplishment of what is said, language without characteristics, language without appearance, language without difference, language without action, language of awakening, language of emptiness, language of tranquility. This is called speaking the sound of abiding. 'Speaking the sound of cutting off fetters' means that ignorance (avidyā) ceases, even to the cessation of old age and death, the cessation of all five aggregates (skandha). Cessation means loss, disappearance, cutting off, no more arising. This is called cessation. Cutting off means cutting off all the latent tendencies (anuśaya), cutting off the root of afflictions without any remainder. This is called the sound of cutting off fetters. 'Placing the sound of answering' means answering according to the question, answering distinctly, answering with a counter-question, placing the answer aside. What is answering according to the question? Answering directly as asked. What is answering distinctly? According to what he asks, explaining it extensively and distinctly for him. What is answering with a counter-question? If someone has... --------------------------------------------------------------------------------
Chinese
问，反问令答。云何置答？如问我断、我常，置而不答，以分别问问，随问答；以反质问问，分别答；以置答问问，反质答；以随问答问问，置答；此谓置答声。 “摄伏魔贼声者，魔者四魔，色、受、想、行、识，此谓阴魔贼。从此有、度彼有、息一切事，此谓死魔贼。无明、爱、取，此谓烦恼魔贼。五欲众具为天魔体，此谓天魔贼。此谓摄伏魔贼声。 “灭诸境界声者，灭色乃至灭触。境界者，色、声、香、味、触，此谓灭诸境界声。 “除诸烦恼声者，断灭烦恼。除烦恼者，染欲大毒，不净观为药；瞋恚大毒，慈悲为药；无明大毒，十二因缘观为其药，此谓除诸烦恼声。 “无异不破声者，无异者，无破、无异、第一义、实、谛、空、无相、无形、平等，不动、不可思议，此谓无异。不破者，无异形、平等、无相、不动、不破、不断，纯一、无过患、无心、无前后，此谓无异不破声。 “勇猛力速无畏声者，勇猛者精进，力者十力，速者駃也，无畏者一切处不怖畏，此谓勇猛力速无畏声。 “施寂静、守护安隐声者。施者二种：内施、外施。云何内施？说真四谛。云何外施？施肌肉、皮血、国城、妻子、男女、财物、谷米等。寂静三种，谓身、口、意。云何身寂静？不作 三过；口寂静者，无口四过；意寂静者，不贪、不瞋、不痴。守护者，守护六根。安隐者，同止、和合、不觅彼过，知足、少欲、不求长短。不觅他过者，不相觅过，不以此语彼，此谓施寂静守护安隐声。 “七圣财声者，一信、二惭、三愧、四施、五戒、六闻、七慧，此谓七圣财声。 “分别名色声者，名者四阴，色者四大。分别者，分别名、色，此谓分别名色声。 “第一义声者，分别五阴，此谓第一义声。 “作证得果声者，果者四果，须陀洹乃至罗汉及缘觉果，得者入义也，证者现证也，作者造作也，此谓作证得果声。 “解脱缚声者，缚者三缚：贪、瞋、痴缚。解脱者离此三缚，此谓解脱缚声。 “生三有声者，所谓生有、现有、后有，此谓出生三有声。 “断憍慢声者，憍者，色憍、盛壮憍、富憍、自在憍、姓憍、行善憍、寿命憍、聪明憍，此谓八憍。慢者，慢慢、大慢、增上慢、我慢、不如慢、胜慢、邪慢，此谓七慢。断者，断憍慢，此谓断憍慢声。 “通达诸法声者，通达者，如境而知。诸法者，善不善法。五欲众具谓不善法，除断五欲此谓善法，此谓通达诸法声。 “如法分别声者，如者等义，法者，善法、不善法。不善法者，不断五欲 现代汉语译本： ‘三过’是指：身体的寂静，是没有身体的三种过失；语言的寂静，是没有语言的四种过失；意念的寂静，是没有贪婪、嗔恨、愚痴。‘守护’是指：守护六根（眼、耳、鼻、舌、身、意）。‘安隐’是指：同住一处、和睦相处、不找寻别人的过失，知足、少欲、不追求长短（是非）。‘不觅他过’是指：不互相找寻过失，不拿这件事去说别人，这叫做施予寂静、守护安隐的声音。 ‘七圣财声’是指：一、信（信仰），二、惭（惭愧），三、愧（羞愧），四、施（布施），五、戒（戒律），六、闻（听闻佛法），七、慧（智慧），这叫做七圣财的声音。 ‘分别名色声’是指：‘名’是指四阴（受、想、行、识），‘色’是指四大（地、水、火、风）。‘分别’是指：分别名和色，这叫做分别名色的声音。 ‘第一义声’是指：分别五阴（色、受、想、行、识），这叫做第一义的声音。 ‘作证得果声’是指：‘果’是指四种果位，须陀洹（Sotapanna，入流果）乃至阿罗汉（Arahat，无学果）以及缘觉（Pratyekabuddha，辟支佛）果，‘得’是指进入那个意义，‘证’是指现前证得，‘作’是指造作，这叫做作证得果的声音。 ‘解脱缚声’是指：‘缚’是指三种束缚：贪婪、嗔恨、愚痴的束缚。‘解脱’是指脱离这三种束缚，这叫做解脱束缚的声音。 ‘生三有声’是指：所谓生有（bhava，欲界、色界、无色界众生的存在），现有（jati，当下的存在），后有（punabbhava，未来的存在），这叫做出生三有的声音。 ‘断憍慢声’是指：‘憍’是指：色貌上的骄傲、盛年力壮的骄傲、富有的骄傲、自在的骄傲、姓氏的骄傲、行善的骄傲、寿命长的骄傲、聪明的骄傲，这叫做八种骄傲。‘慢’是指：慢、过慢、大慢、增上慢、我慢、不如慢、胜慢、邪慢，这叫做七种慢。‘断’是指：断除骄傲和慢，这叫做断除憍慢的声音。 ‘通达诸法声’是指：‘通达’是指：如实地了解境界。‘诸法’是指：善法和不善法。五欲的享乐用具是不善法，去除断绝五欲就是善法，这叫做通达诸法的声音。 ‘如法分别声’是指：‘如’是指等同，‘法’是指：善法、不善法。不善法是指：不断绝五欲