English
English version: ‘Three Tranquilities’ refer to: tranquility of body, which is the absence of three transgressions of the body; tranquility of speech, which is the absence of four transgressions of speech; tranquility of mind, which is the absence of greed, hatred, and delusion. ‘Guarding’ refers to: guarding the six senses (eyes, ears, nose, tongue, body, and mind). ‘Peacefulness’ refers to: dwelling together, living in harmony, not seeking the faults of others, being content, having few desires, and not seeking length or shortness (right or wrong). ‘Not seeking the faults of others’ refers to: not seeking each other's faults, not using this to speak about others; this is called bestowing the sound of tranquility, guarding, and peacefulness. ‘The sound of the Seven Noble Treasures’ refers to: one, faith (saddha); two, shame (hiri); three, embarrassment (ottappa); four, generosity (caga); five, morality (sila); six, learning (suta); seven, wisdom (panna); this is called the sound of the Seven Noble Treasures. ‘The sound of distinguishing name and form’ refers to: ‘name’ (nama) refers to the four aggregates (vedana, sanna, sankhara, vinnana); ‘form’ (rupa) refers to the four great elements (earth, water, fire, wind). ‘Distinguishing’ refers to: distinguishing name and form; this is called the sound of distinguishing name and form. ‘The sound of the ultimate meaning’ refers to: distinguishing the five aggregates (rupa, vedana, sanna, sankhara, vinnana); this is called the sound of the ultimate meaning. ‘The sound of realizing and attaining the fruit’ refers to: ‘fruit’ (phala) refers to the four fruits, Sotapanna (stream-enterer) to Arahat (worthy one) and Pratyekabuddha (solitary buddha) fruit; ‘attaining’ (adhigama) refers to entering that meaning; ‘realizing’ (sacchikarana) refers to realizing directly; ‘doing’ (kiriya) refers to creating; this is called the sound of realizing and attaining the fruit. ‘The sound of liberation from bonds’ refers to: ‘bonds’ (bandhana) refers to the three bonds: the bonds of greed, hatred, and delusion. ‘Liberation’ (vimokha) refers to being free from these three bonds; this is called the sound of liberation from bonds. ‘The sound of arising in the three existences’ refers to: namely, arising in existence (bhava), present existence (jati), and future existence (punabbhava); this is called the sound of arising in the three existences. ‘The sound of abandoning pride and conceit’ refers to: ‘pride’ (makkha) refers to: pride in appearance, pride in youth and strength, pride in wealth, pride in freedom, pride in lineage, pride in doing good, pride in longevity, pride in intelligence; these are called the eight prides. ‘Conceit’ (mana) refers to: conceit, excessive conceit, overweening conceit, ‘I am’ conceit, inferior conceit, superior conceit, wrong conceit; these are called the seven conceits. ‘Abandoning’ (pajahana) refers to: abandoning pride and conceit; this is called the sound of abandoning pride and conceit. ‘The sound of understanding all dharmas’ refers to: ‘understanding’ (parijana) refers to: knowing the realm as it is. ‘All dharmas’ refers to: wholesome and unwholesome dharmas. The instruments of the five desires are unwholesome dharmas; removing and abandoning the five desires is wholesome dharma; this is called the sound of understanding all dharmas. ‘The sound of rightly distinguishing’ refers to: ‘rightly’ (yatha) refers to equally; ‘dharma’ (dhamma) refers to: wholesome dharma and unwholesome dharma. Unwholesome dharma refers to: not abandoning the five desires. --------------------------------------------------------------------------------
Chinese
众具；善法者，断五欲众具。断者，破灭义，此谓如法分别声。 “乐不乐第一义声者，乐者，五欲境界；不乐者，不着五欲；第一义者，空无相；此谓乐不乐第一义声。 “断爱声者，爱者，色爱乃至触爱；断者，灭除；此谓断爱声。 “胜乘声者，所谓三乘：佛乘、缘觉乘、声闻乘；般若波罗蜜十地，此谓佛乘。调伏自身、寂静自身，令自身入涅槃，此谓缘觉乘。软根众生、怖畏众生，欲出生死，此谓声闻乘。此谓胜乘声。 “信、精进、念、定意、慧声者，随逐不异思惟观，此谓信；勇猛勤策、行事持事，此谓精进；专摄一心此谓念；诸事不动此谓定意；般若纯一平等此谓慧；此谓信精进念定意慧声。 “摄伏六入，不得不知六通声者，六入者，眼入乃至意入；摄伏者，摄伏色乃至摄伏法；六通者，天眼、天耳，他心智、宿命智，身通、漏尽通。不知者无明，不得不知者，除彼无明。此谓摄伏六入，不得不知六通声。 “觉一切智声者，一切智者，一切世法皆悉知。世者，念念生灭。复次世者，诸阴界入。复次世者二种：一众生世、二者行世。众生世者，一切诸众生：行世者，众生住处，一切世界可知、悉知。智者二种：声闻智、一切智，此谓智觉者。觉自身、觉他身， 现代汉语译本 ‘众具；善法者，断五欲众具。’断，意味着破灭，这里指的是如法分辨声音。 ‘乐不乐第一义声者，乐者，五欲境界；不乐者，不执着五欲；第一义者，空无相；’这指的是乐与不乐的第一义之声。 ‘断爱声者，爱者，色爱乃至触爱；断者，灭除；’这指的是断绝爱欲之声。 ‘胜乘声者，所谓三乘：佛乘、缘觉乘、声闻乘；般若波罗蜜十地，’这指的是佛乘（Buddha-yana）。‘调伏自身、寂静自身，令自身入涅槃，’这指的是缘觉乘（Pratyekabuddha-yana）。‘软根众生、怖畏众生，欲出生死，’这指的是声闻乘（Sravaka-yana）。这指的是胜乘之声。 ‘信、精进、念、定意、慧声者，随逐不异思惟观，’这指的是信（sraddha）；‘勇猛勤策、行事持事，’这指的是精进（virya）；‘专摄一心’这指的是念（smrti）；‘诸事不动’这指的是定意（samadhi）；‘般若纯一平等’这指的是慧（prajna）；这指的是信、精进、念、定意、慧之声。 ‘摄伏六入，不得不知六通声者，六入者，眼入乃至意入；摄伏者，摄伏色乃至摄伏法；六通者，天眼（divyacaksu）、天耳（divyasrotra），他心智（paracittajnana）、宿命智（purvanivasanusmrti-jnana），身通（rddhi-saksatkarana-bala）、漏尽通（asravaksaya-jnana）。不知者无明，不得不知者，除彼无明。’这指的是摄伏六入，必须知晓六神通之声。 ‘觉一切智声者，一切智者，一切世法皆悉知。世者，念念生灭。复次世者，诸阴界入。复次世者二种：一众生世、二者行世。众生世者，一切诸众生：行世者，众生住处，一切世界可知、悉知。智者二种：声闻智、一切智，此谓智觉者。觉自身、觉他身’
English
English version 'Possessions; those with good qualities, severing the possessions of the five desires.' 'Severing' means destruction, referring to the lawful discernment of sounds. 'The sound of pleasure, displeasure, and the ultimate meaning: 'Pleasure' refers to the realm of the five desires; 'displeasure' refers to non-attachment to the five desires; 'the ultimate meaning' refers to emptiness and absence of characteristics.' This refers to the sound of pleasure, displeasure, and the ultimate meaning. 'The sound of severing love: 'Love' refers to love of form, and so on, up to love of touch; 'severing' means eliminating.' This refers to the sound of severing love. 'The sound of the supreme vehicle, referring to the three vehicles: the Buddha-yana (Buddha Vehicle), the Pratyekabuddha-yana (Pratyekabuddha Vehicle), and the Sravaka-yana (Sravaka Vehicle); the ten stages of Prajnaparamita,' this refers to the Buddha-yana. 'Subduing oneself, pacifying oneself, causing oneself to enter Nirvana,' this refers to the Pratyekabuddha-yana. 'Beings with weak faculties, fearful beings, desiring to escape birth and death,' this refers to the Sravaka-yana. This refers to the sound of the supreme vehicle. 'The sound of faith, vigor, mindfulness, concentration, and wisdom: 'Following without deviation in thought and contemplation,' this refers to sraddha (faith); 'courageously urging oneself on, engaging in activities and upholding principles,' this refers to virya (vigor); 'single-mindedly focusing the mind' this refers to smrti (mindfulness); 'immovability in all matters' this refers to samadhi (concentration); 'prajna (wisdom) that is pure, unified, and equal' this refers to prajna; this refers to the sound of faith, vigor, mindfulness, concentration, and wisdom. 'Subduing the six entrances, one must not be ignorant of the sound of the six superknowledges: the six entrances refer to the eye entrance, and so on, up to the mind entrance; 'subduing' means subduing form, and so on, up to subduing dharmas; the six superknowledges refer to divyacaksu (heavenly eye), divyasrotra (heavenly ear), paracittajnana (knowledge of others' minds), purvanivasanusmrti-jnana (knowledge of past lives), rddhi-saksatkarana-bala (supernatural powers), and asravaksaya-jnana (knowledge of the extinction of outflows). 'Ignorance' means ignorance; 'one must not be ignorant' means eliminating that ignorance.' This refers to the sound of subduing the six entrances and the necessity of knowing the six superknowledges. 'The sound of awakening to all-knowing wisdom: 'All-knowing wisdom' means knowing all worldly dharmas completely. 'The world' refers to arising and ceasing in every moment. Furthermore, 'the world' refers to the skandhas, realms, and entrances. Furthermore, 'the world' is of two types: the world of beings and the world of actions. 'The world of beings' refers to all beings; 'the world of actions' refers to the dwelling places of beings, all knowable worlds, known completely. 'Wisdom' is of two types: the wisdom of Sravakas and all-knowing wisdom; this refers to the one who awakens to wisdom. Awakening to oneself, awakening to others.' -------------------------------------------------------------------------------- 此谓觉一切智声。
Chinese
“正杀烦恼声者，杀者，除断义；烦恼者，九十八使。欲界苦所断十使，习灭七使，道谛八使，思惟四使；色界苦所断九使，习灭六使，道七使，思惟三使；无色亦如是。正者，分明除断无余垢。此谓正杀烦恼声。 “是最后字，过此法不可说声者，若无有字，此谓涅槃；若有字者，则是生死。最后者，更无有字，唯除罗字。不可说者，不可得、不可分别，无色故不可说。诸法者，谓阴界入三十七品。此谓最后字过此不可说声。” 文殊师利问经卷上 大正藏第 14 册 No. 0468 文殊师利问经 文殊师利问经卷下 梁扶南国三藏僧伽婆罗译 分部品第十五 尔时文殊师利白佛言：“世尊！佛入涅槃后，未来弟子，云何诸部分别？云何根本部？” 佛告文殊师利：“未来我弟子，有二十部能令诸法住。二十部者并得四果，三藏平等无下中上。譬如海水，味无有异；如人有二十子，真实如来所说。文殊师利！根本二部从大乘出，从般若波罗蜜出，声闻、缘觉、诸佛悉从般若波罗蜜出。文殊师利！如地、水、火、风、虚空，是一切众生所住处、如是般若波罗蜜及大乘，是一切声闻缘觉诸佛出处。” 文殊师利白佛言：“世尊！ 现代汉语译本 这被称为觉一切智声。 ‘正杀烦恼声’是指，‘杀’是除断的意思；‘烦恼’是指九十八使（九十八种烦恼）。欲界苦谛所断的十使，集谛、灭谛各断七使，道谛断八使，修所断四使；色界苦谛所断九使，集谛、灭谛各断六使，道谛断七使，修所断三使；无色界也是如此。‘正’是指分明地除断，没有剩余的污垢。这被称为正杀烦恼声。 ‘是最后字，过此法不可说声’是指，如果没有字，这就被称为涅槃（Nirvana）；如果有字，那就是生死。‘最后’是指不再有字，唯有罗字。‘不可说’是指不可得、不可分别，因为没有色相所以不可说。‘诸法’是指阴、界、入、三十七道品（三十七种修行方法）。这被称为最后字，过了这个就不可说。 《文殊师利问经》卷上 大正藏第 14 册 No. 0468 《文殊师利问经》 《文殊师利问经》卷下 梁扶南国三藏僧伽婆罗译 分部品第十五 这时，文殊师利（Manjushri）菩萨对佛说：‘世尊！佛陀入涅槃（Nirvana）后，未来的弟子们，如何区分各个部派？哪个是根本部？’ 佛告诉文殊师利（Manjushri）菩萨：‘未来我的弟子们，会有二十个部派能够使佛法住世。这二十个部派都能证得四果（Sotapanna, Sakadagami, Anagami, Arhat），对三藏（Tripitaka）的理解平等，没有下、中、上之分。譬如海水，味道没有不同；如同人有二十个儿子，都是真实如来所说。文殊师利（Manjushri）！根本二部是从大乘（Mahayana）而出，从般若波罗蜜（Prajnaparamita）而出，声闻（Sravaka）、缘觉（Pratyekabuddha）、诸佛都是从般若波罗蜜（Prajnaparamita）而出。文殊师利（Manjushri）！如同地、水、火、风、虚空，是一切众生所居住的地方，般若波罗蜜（Prajnaparamita）及大乘（Mahayana）也是一切声闻（Sravaka）、缘觉（Pratyekabuddha）、诸佛的出生之处。’ 文殊师利（Manjushri）菩萨对佛说：‘世尊！’