Chinese
现在受内命，受是教授，谓现在受内命法受，由行结是受教授。不过去、不未来法，命受教授，命非一。不若干得合命及身。若是一，无常苦；若异，常为苦。若常者，不行梵行；不常者；不须梵行。果受施无义，无常者无义，遍断方便中二无苦吉法(师引佛方便答异道两得也)。方便教授名过去未来现在行方便教授，方便教授。此方便教授名，是三时相应。如我过去时，我是衢黠王(梵言衢黠十名，羊也、眼也、地也、天也、水也、说也、方也、金刚也、光也、剪也。如是比有十也。其人不了是十生中何也)，未来当有名无胜，现在时工师达(咒术)为首。诸行路贰暑(云商人也，证三世也)是未受受已，俗数故教授，以此断常。若是衢黠灭，云何我是？彼若不灭，云何言是我？以世俗义说此方便教授。 问：云何灭教授？ 答：受、尽不受、息灭教授(修妒路)。受如上说。彼尽不受，不侵他己，息无余，度此彼岸，是灭教授。此断常转还如是。一若干止如用本受般涅槃教授，是亦不说。若此异者，不般涅槃；若不异者，不般涅槃。如是见生苦已、不说已，应般涅槃，如灯灭内。受一，若干苦不着，受方便教授，过去阴界处，本说如我名衢黠王。如是未来灭教授，谓灭受为首，说世尊般涅槃。若方便 现代汉语译本：现在接受内命，接受就是教授，指的是现在接受内命之法，通过修行来结束（轮回）就是接受教授。不涉及过去、未来的法，（才是）内命教授，内命不是单一的。（如果）不是若干（因缘）聚合，就无法形成内命和身体。如果（内命和身体）是一体的，就是无常和苦；如果是不同的，常（执）即是苦。如果（内命）是常的，就不需要修行梵行；如果不是常的，也不需要修行梵行。如果接受（供）施没有意义，无常就没有意义，在遍断（烦恼）的方便中，二者都没有苦吉之法（师父引用佛陀的方便之法来回答异道的两种得失）。方便教授指的是过去、未来、现在修行方便的教授，方便教授。这种方便教授之名，是与三时相应的。例如我过去的时候，我是衢黠王（梵言衢黠有十个名字，羊也、眼也、地也、天也、水也、说也、方也、金刚也、光也、剪也。像这样有十种含义。那个人不明白这十种生命状态中的哪一种），未来将有名为无胜，现在是工师达（咒术）为首。诸行路贰暑（说是商人，证明三世）是未接受和已接受的，世俗的计数方法是教授，用这个来断除常与断。如果衢黠（王）灭亡了，怎么说“我是”呢？如果他不灭亡，怎么能说“是我”呢？用世俗的意义来说这种方便教授。 问：什么是灭教授？ 答：接受、穷尽、不接受、止息灭教授（修妒路）。接受如上面所说。穷尽而不接受，不侵犯他人，止息没有剩余，度过此岸和彼岸，这就是灭教授。这（种教授）断除常与断，转变还复如此。一和若干的止息，如同使用原本接受的般涅槃教授，这也是无法言说的。如果这个（涅槃）是不同的，就无法般涅槃；如果不不同，也无法般涅槃。像这样见到生之苦后，不说（涅槃），就应该般涅槃，如同灯火在内部熄灭。接受单一，若干的苦不执着，接受方便教授，过去阴界处，原本说如我名为衢黠王。像这样未来灭教授，指的是以灭接受为首，说世尊般涅槃。如果是方便（教授）
English
English version: Now receiving the inner command, receiving is teaching, referring to the present receiving of the inner command Dharma, ending (saṃsāra) through practice is receiving teaching. It does not involve past or future Dharmas, (that is) the inner command teaching, the inner command is not singular. (If) it is not the aggregation of several (causes and conditions), it cannot form the inner command and the body. If (the inner command and the body) are one, it is impermanent and suffering; if they are different, constant (attachment) is suffering. If (the inner command) is permanent, there is no need to practice Brahmacharya; if it is not permanent, there is no need to practice Brahmacharya. If accepting (offerings) is meaningless, impermanence is meaningless, in the expedient of completely cutting off (afflictions), neither has the Dharma of suffering and auspiciousness (the teacher quotes the Buddha's expedient to answer the two gains and losses of the heretics). Expedient teaching refers to the teaching of practicing expedients in the past, future, and present, expedient teaching. This name of expedient teaching corresponds to the three times. For example, in the past, I was King Kuxia (the Sanskrit word Kuxia has ten names, sheep, eye, earth, heaven, water, speaking, direction, vajra, light, scissors. There are ten meanings like this. That person does not understand which of these ten life states it is), in the future there will be a name called Wusheng, and now the chief is the craftsman Da (mantra). The various lines of Lu Ershu (said to be a merchant, proving the three worlds) are those who have not received and have already received, the secular counting method is teaching, using this to cut off permanence and annihilation. If Kuxia (King) is destroyed, how can it be said 'I am'? If he is not destroyed, how can it be said 'I am'? Use the secular meaning to speak of this expedient teaching. Question: What is the teaching of extinction? Answer: Receiving, exhausting, not receiving, cessation extinction teaching (Sūtra). Receiving is as mentioned above. Exhausting without receiving, not infringing on others, cessation without remainder, crossing the shore and the other shore, this is the teaching of extinction. This (teaching) cuts off permanence and annihilation, and the transformation returns like this. The cessation of one and several, like using the originally received Parinirvana teaching, this is also unspeakable. If this (Nirvana) is different, it cannot be Parinirvana; if it is not different, it cannot be Parinirvana. Like this, after seeing the suffering of birth, not speaking (of Nirvana), one should enter Parinirvana, like a lamp extinguished internally. Accepting singularity, not clinging to several sufferings, accepting expedient teaching, past skandhas, realms, and places, originally said like my name is King Kuxia. Like this, the future teaching of extinction refers to taking the extinction of receiving as the head, saying that the World Honored One entered Parinirvana. If it is expedient (teaching) --------------------------------------------------------------------------------
Chinese
教授，命不断灭。教受命常断，受教授命有无断。已说无智。 问：云何邪智？ 答：邪智，己身、内受、摸见(修妒路也。摸如手摩摸也)。见己身受、内见、摸受见，是为三邪智。邪，相违、非贤、谄是一义。彼己身见，吾我自在相应入(修妒路)。五入我入自在相应入，是己身见。彼五入名，幻化城野马向镜中像相似处，计有五入名我名者，假借严具树果似亲阴，计有我自在相应，名坏法。芭蕉树画水上不熟器似白骨时，我富贵如空邑，使作主是己身见。此是我身、我是己身，见前着入。 问：是内受云何？ 答：内受断常俱思惟(修妒路)。断思惟、常思惟、二思惟，此说内受。内受名无方便受。是义无方便外见。彼断名世间无常，不是常不是无常，外有不外有不无外，是命外无非有无有彼命，彼身以为首。二思惟，名常外有无，外有外无，不有以为首，是内受见。 问云何摸受？ 答：摸受，戒、见、依彼(修妒路)。摸受见三事生戒见二依。彼初品已说戒，以是戒净。此戒受是二戒摸受(净受二也)。见摸受，此是谛、余者痴，是着入谛。身结亦说二依，谓戒、见依。彼略五阴身，彼知有，或戒、或见阴行净。此是戒摸受，知阴妙、余不妙，是依见是见摸受。 现代汉语译本 教授（Upadhyaya），命（jīva）不断灭。教受命常断，受教授命有无断。已说无智。 问：什么是邪智？ 答：邪智，己身、内受、摸见（修妒路也。摸如手摩摸也）。见己身受、内见、摸受见，是为三邪智。邪，相违、非贤、谄是一义。彼己身见，吾我自在相应入（修妒路）。五入我入自在相应入，是己身见。彼五入名，幻化城野马向镜中像相似处，计有五入名我名者，假借严具树果似亲阴，计有我自在相应，名坏法。芭蕉树画水上不熟器似白骨时，我富贵如空邑，使作主是己身见。此是我身、我是己身，见前着入。 问：什么是内受？ 答：内受断常俱思惟（修妒路）。断思惟、常思惟、二思惟，此说内受。内受名无方便受。是义无方便外见。彼断名世间无常，不是常不是无常，外有不外有不无外，是命外无非有无有彼命，彼身以为首。二思惟，名常外有无，外有外无，不有以为首，是内受见。 问：什么是摸受？ 答：摸受，戒、见、依彼（修妒路）。摸受见三事生戒见二依。彼初品已说戒，以是戒净。此戒受是二戒摸受（净受二也）。见摸受，此是谛、余者痴，是着入谛。身结亦说二依，谓戒、见依。彼略五阴身，彼知有，或戒、或见阴行净。此是戒摸受，知阴妙、余不妙，是依见是见摸受。
English
English version Professor (Upadhyaya), the life (jīva) is neither constantly annihilated nor not annihilated. Teaching and receiving life are constantly annihilated, receiving teaching and life are sometimes annihilated and sometimes not. This has already been described as lack of wisdom. Question: What is wrong wisdom? Answer: Wrong wisdom is the view of self, internal feeling, and grasping (Sūtra). Grasping is like touching with the hand. Seeing the feeling of self, internal view, and grasping of feeling are the three wrong wisdoms. 'Wrong' means contradictory, not virtuous, and deceitful, which are all the same meaning. The view of self is the corresponding entry of 'I' and 'mine' being independent (Sūtra). The corresponding entry of the five entrances, the entry of 'I', and being independent is the view of self. The names of these five entrances are like a mirage city, a wild horse, or an image in a mirror. In places that resemble these, one calculates that the five entrances are named 'I'. Those who name 'I' borrow adornments, tree fruits, and what seems like close relatives to the aggregates (skandhas), calculating that 'I' am independent, which is called destroying the Dharma. Like a banana tree, a painting on water, or an unripe vessel resembling white bones, 'I' am rich and noble like an empty city, making myself the master is the view of self. 'This is my body, I am my body,' seeing and clinging to this is entering. Question: What is internal feeling? Answer: Internal feeling is contemplating both annihilation and permanence (Sūtra). Contemplating annihilation, contemplating permanence, contemplating both, this describes internal feeling. Internal feeling is called feeling without skillful means. This meaning is seeing externally without skillful means. Annihilation means the world is impermanent, neither permanent nor impermanent, external existence, not external existence, not non-external existence, the life outside is neither existent nor non-existent, that life takes the body as its head. Contemplating both means permanence, external existence and non-existence, external existence and external non-existence, not existence takes the head, this is the view of internal feeling. Question: What is grasping of feeling? Answer: Grasping of feeling relies on precepts, views, and that (Sūtra). Grasping of feeling sees three things arising, relying on precepts and views. The precepts have already been described in the first chapter, using these precepts for purification. This precept of feeling is the grasping of two precepts (pure feeling and two). Seeing the grasping of feeling, 'This is truth, the rest is delusion,' this is clinging to the truth. The body's bonds also speak of relying on two things, namely precepts and views. Briefly, the five aggregates of the body, knowing that there is, either precepts or views, the aggregates' conduct is pure. This is the grasping of precepts, knowing that the aggregates are wonderful, the rest are not wonderful, relying on views is the grasping of views. -------------------------------------------------------------------------------- 问：云何疑智？
Chinese
答：疑智，珍宝、谛、正受疑(修妒路。)珍宝疑、谛疑、正受疑。疑名不能持，迷惑、犹豫是一义。 问：云何珍宝？ 答：珍宝者，佛、法、众(修妒路)。佛、法、众是珍宝。如前已说，佛萨芸若，一切功德具足，弃一切恶解脱。 问：何因故珍宝？ 答：以上三功德是佛珍宝。如是为大慈不妄说法，无因缘为作善知识，佛出难，有不可思议无比法(十二部之第九)功德，如是功德具足成佛珍宝。说法名方便、方便果，此闻涅槃教授，是世尊一切法为最上。现诸法有为无为，彼灭最第一。修妒路彼是珍宝，为无所作，一切苦灭，至竟清凉行，难坏难行无尽，如是功德具足成法珍宝。僧者已说，乃至声闻一切是亦珍宝。施得广果报，用世尊语无上福田，得世尊难无能坏不相违戾，如是功德具足成僧珍宝。此疑是疑智。 问：云何谛？ 答：谛者，俗数、相、第一义(修妒路)。俗数谛、相谛、第一义谛(此中说无解，解在下正受无首也)。所谓疑是疑智。正受四：解脱二观处(地水观也。四色观、四无色定观并，十想也)，二直无漏前五想(取十漏之前五)，第二第八解脱，谓彼知界正受，此非持功德。是疑智是苦苦也(重苦者，苦而不知苦也 现代汉语译本 问：什么是疑智？ 答：疑智，是对珍宝、谛、正受的怀疑（修妒路）。对珍宝的怀疑、对谛的怀疑、对正受的怀疑。疑的含义是不能够坚持，迷惑、犹豫是一个意思。 问：什么是珍宝？ 答：珍宝是指佛、法、僧（修妒路）。佛、法、僧是珍宝。如前面已经说过，佛成就萨芸若（一切智），一切功德具足，舍弃一切恶行得到解脱。 问：因为什么缘故是珍宝？ 答：以上三种功德是佛的珍宝。像这样以大慈悲不虚妄说法，没有因缘也作为善知识，佛出世很难得，有不可思议无比的法（十二部经之第九）功德，像这样功德具足成就佛的珍宝。说法名为方便、方便的果，听闻此法能够得到涅槃的教授，世尊的一切法是最上的。显现诸法有为法和无为法，它们的寂灭是最第一的。修妒路，它是珍宝，因为无所作为，一切苦灭尽，达到究竟清凉的境界，难以破坏难以实行没有穷尽，像这样功德具足成就法的珍宝。僧已经说过，乃至声闻一切也是珍宝。布施能够得到广大的果报，用世尊的语言作为无上的福田，得到世尊的教导难以被破坏不相违背，像这样功德具足成就僧的珍宝。这种怀疑就是疑智。 问：什么是谛？ 答：谛是指，俗数谛、相谛、第一义谛（修妒路）。俗数谛、相谛、第一义谛（这里说没有解释，解释在下面的正受无首）。所谓怀疑就是疑智。正受有四种：解脱二观处（地水观。四色观、四无色定观，加上十想），二直无漏前五想（取十漏之前五），第二第八解脱，称为彼知界正受，这并非是持功德。这种疑智是苦苦（重苦，是指受苦却不知道是苦）。