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大正藏第 26 册 No. 1535 大乘四法经释 No. 1535 大乘四法经释 一言立所宗者，世间宗见，揔有其二：一外；二内。彼外宗见虽有众多，不出二种，谓断及常，广说如论。内宗见者，大师在世，同一师学无有差别；佛灭度后，大小乘宗分成多部。小乘宗见有二十二，如《宗轮论》一一广明。大乘宗见分为三别：一、胜义皆空宗；二、唯识中观；三、法性圆融。此三宗见一一广说，如中、广、百、三十论等。今此经者，厥有菩萨名为世亲，位皆加行，造论释故。是故当知唯识中观宗之摄也。 二言明归乘者，如来大悲引接群迷随机设教，有说三五。言说三者：一、声闻乘；二、缘觉乘；三、菩萨乘。言有五者，更加天乘及人乘也。如是五乘所有行议，广如余处经论分别。今此经者，一一唯明菩萨行故，是大非小，是故当知大乘宗收。 三言明归分者，诸佛菩萨及以声闻所说言教虽有众多，以类相从有十二分，谓契经等，一一行相如余处明。今此经者，无请说故，自说分摄。不舍无上菩提心等，是其菩萨广大行故，方广分摄。有伽他故，应颂分摄。是了义故，论议分摄。具譬喻故，譬喻分摄。是故当知五分摄也。 四言辩归藏者，如上所说十二分 现代汉语译本 大正藏第 26 册 No. 1535 大乘四法经释 No. 1535 大乘四法经释 一、关于确立宗义：世间的宗派见解，总共有两种：一是外道；二是内道。那些外道的宗派见解虽然有很多，但不超出两种，即断见和常见，详细的论述如同各论中所说。内道的宗派见解，佛陀（大师）在世时，师承相同，没有差别；佛陀灭度后，大乘和小乘的宗派分成很多部派。小乘的宗派见解有二十二种，如《宗轮论》中一一详细说明。大乘的宗派见解分为三种：一、胜义皆空宗；二、唯识中观宗；三、法性圆融宗。这三种宗派见解一一详细说明，如《中论》、《广百论》、《三十论》等。现在这部经，有菩萨名为世亲（Vasubandhu），位阶是加行位，造论解释这部经。因此应当知道属于唯识中观宗所摄。 二、关于阐明归属的乘：如来以大悲心引导接引众生，随众生的根机而设立教法，有说三种或五种。说三种的是：一、声闻乘（Śrāvakayāna）；二、缘觉乘（Pratyekabuddhayāna）；三、菩萨乘（Bodhisattvayāna）。说五种的，是更加上天乘和人乘。像这样五乘所有的修行和议论，详细的如同其他地方的经论分别所说。现在这部经，一一只阐明菩萨的行持，是大乘而非小乘，因此应当知道属于大乘所摄。 三、关于阐明归属的分类：诸佛、菩萨以及声闻所说的言教虽然有很多，但以类别来归纳有十二分，即契经等，每一种的行相如同其他地方所说明。现在这部经，因为没有请求说法，所以属于自说分所摄。不舍弃无上菩提心等，是菩萨广大的行持，所以属于方广分所摄。因为有伽陀（Gāthā），所以属于应颂分所摄。因为是了义的，所以属于论议分所摄。具备譬喻，所以属于譬喻分所摄。因此应当知道属于五分所摄。 四、关于辨别归属的藏：如上所说的十二分
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English version T26 No. 1535 Commentary on the Four Dharmas Sutra of the Mahayana No. 1535 Commentary on the Four Dharmas Sutra of the Mahayana I. Regarding establishing the tenets: Worldly sectarian views can be summarized into two categories: external and internal. Although there are numerous external sectarian views, they do not exceed two types: annihilationism and eternalism, as discussed extensively in various treatises. Internal sectarian views were unified under the same teacher during the Buddha's (the Great Teacher's) lifetime without any differences. After the Buddha's Parinirvana, the Mahayana and Hinayana schools diverged into many sub-schools. There are twenty-two Hinayana sectarian views, as detailed in the *Samayabhedoparacanacakra*. Mahayana sectarian views are divided into three categories: 1. The doctrine of emptiness of all phenomena (Śūnyatā); 2. The Yogacara-Madhyamaka (Consciousness-Only and Middle Way) school; 3. The doctrine of perfect interpenetration of Dharma-nature. Each of these three sectarian views is explained in detail in treatises such as the *Mūlamadhyamakakārikā*, *Mahāyānasaṃgraha*, and *Triṃśikā-vijñaptimātratā*. This sutra is commented on by the Bodhisattva Vasubandhu, who is at the stage of application (Prayoga). Therefore, it should be known that it belongs to the Yogacara-Madhyamaka school. II. Regarding clarifying the vehicle to which it belongs: The Tathagata, with great compassion, guides and receives beings, teaching according to their capacities, with some saying there are three vehicles and others saying five. The three vehicles are: 1. The Śrāvakayāna (Vehicle of Hearers); 2. The Pratyekabuddhayāna (Vehicle of Solitary Buddhas); 3. The Bodhisattvayāna (Vehicle of Bodhisattvas). The five vehicles add the vehicle of gods and the vehicle of humans. The practices and discussions of these five vehicles are detailed in other sutras and treatises. This sutra only elucidates the practices of Bodhisattvas, being Mahayana rather than Hinayana. Therefore, it should be known that it belongs to the Mahayana. III. Regarding clarifying the category to which it belongs: Although there are many teachings spoken by Buddhas, Bodhisattvas, and Śrāvakas, they can be categorized into twelve divisions, such as Sutras, etc., with each aspect explained elsewhere. This sutra, because there was no request for teaching, belongs to the division of self-spoken teachings. Not abandoning the unsurpassed Bodhicitta (mind of enlightenment), etc., is the vast practice of Bodhisattvas, so it belongs to the Vaipulya (extensive) division. Because it contains Gāthās (verses), it belongs to the division of verses. Because it is definitive in meaning, it belongs to the division of treatises. Because it contains metaphors, it belongs to the division of metaphors. Therefore, it should be known that it belongs to five divisions. IV. Regarding distinguishing the collection to which it belongs: The twelve divisions mentioned above --------------------------------------------------------------------------------
Chinese
教，揔而言之归其三藏：一、素怛揽藏，此云契经，贯穿连缀，所诠定学，契理契机益他故。藏者摄也。二者毗奈耶藏，此云调伏，所摄戒学，调和三业制伏恶行而摄益故。三、阿毗达磨藏，此云对法，所诠惠学，对向涅槃、对观四谛而摄益故。契经等分，云何三藏而相摄耶？对法集云：契经、应颂、记别、讽颂、自说，此是声闻素怛揽藏。缘起、譬喻、本事、本生并伽眷属，名毗奈耶藏。方广、希法，此是菩萨素怛揽藏之所摄也。若唯了义，亦阿毗达磨藏摄，如理应思。 次当释经之正文。门分为二：一、释经题；二、释正经。初释题者，一切圣教夫立名者，皆约四种而立其名，谓人、处、法、喻。今此经者，约法立也。言大者，有七大义：一、所缘大，般若等经所明，一切难行苦行广大境界，是其菩萨所缘境故。二、修行大，广修自行及他行故。三、智大，能了人法二无我故。四、精进大，三无数劫行难行故。五、方便，不住生死及涅槃故。六、业大，尽生死际能作诸佛一切业故。七、成就大，而能成就十力、无畏、不共法等大功德故。以此七大而起二乘，故言大也。言乘者，运载之义。生死为此岸、涅槃名彼岸、有情名中流。此经所说四种法船，运载有情超生死海，令至涅槃，故名为乘。言四者，数也。 现代汉语译本：总的来说，佛陀的教法可以归纳为三藏：第一，素怛揽藏（Sutrantra Pitaka），意为‘契经’，它贯穿连缀，所诠释的是定学，因为其内容契合真理，契合众生的根机，能够利益他人。‘藏’的意思是摄持。第二，毗奈耶藏（Vinaya Pitaka），意为‘调伏’，所摄持的是戒学，它调和身、口、意三业，制伏恶行，从而摄受利益。第三，阿毗达磨藏（Abhidharma Pitaka），意为‘对法’，所诠释的是慧学，它指向涅槃，对观四谛，从而摄受利益。既然契经等有多种分类，那么三藏是如何相互包含的呢？《对法集》中说：契经、应颂、记别、讽颂、自说，这些是声闻乘的素怛揽藏所包含的内容。缘起、譬喻、本事、本生以及伽眷属，这些属于毗奈耶藏。方广、希法，这些是菩萨乘的素怛揽藏所包含的内容。如果只是阐述究竟意义，也属于阿毗达磨藏所摄，应当如理思维。 接下来应当解释经文的正文。分为两个部分：第一，解释经题；第二，解释正经。首先解释经题，一切圣教在建立名称时，通常依据四种方式：人、处所、法、比喻。而这部经，是依据法来立名的。说到‘大’，有七种‘大’的含义：第一，所缘大，般若等经典所阐明的一切难行苦行以及广大的境界，是菩萨所缘的境界。第二，修行大，广泛地修习自利和他利的行为。第三，智大，能够了悟人无我和法无我。第四，精进大，在三大阿僧祇劫中行持难行之行。第五，方便大，不住于生死，也不住于涅槃。第六，业大，在生死轮回的尽头，能够做诸佛的一切事业。第七，成就大，能够成就十力（Dasabala）、四无畏（catu vaiśāradyāni）、十八不共法（āvenika-dharma）等大功德。因为这七种‘大’超越了二乘，所以称为‘大’。说到‘乘’，是运载的意思。生死是此岸，涅槃是彼岸，有情是中流。这部经所说的四种法船，运载有情众生超越生死之海，到达涅槃的彼岸，所以称为‘乘’。说到‘四’，是数字。
English
English version: In summary, the Buddha's teachings can be categorized into the three Pitakas (Tripiṭaka): First, the Sutrantra Pitaka (Sutrantra Pitaka), which means 'discourses,' connects and strings together, explaining the learning of concentration (samādhi). It aligns with the truth, suits the capacities of beings, and benefits others. 'Pitaka' means to contain. Second, the Vinaya Pitaka (Vinaya Pitaka), which means 'discipline,' contains the learning of precepts (śīla). It harmonizes the three karmas of body, speech, and mind, subdues evil actions, and thus benefits by containing. Third, the Abhidharma Pitaka (Abhidharma Pitaka), which means 'higher Dharma,' explains the learning of wisdom (prajñā). It directs towards Nirvana, contemplates the Four Noble Truths (catvāri āryasatyāni), and thus benefits by containing. Given that there are various classifications of Sutras, how do the three Pitakas encompass each other? The *Dharmasamuccaya* states: Sutras, verses that should be responded to, predictions, verses for recitation, self-spoken words—these are contained within the Sutrantra Pitaka of the Śrāvaka vehicle. Causation, parables, accounts of past deeds, Jataka tales, and related retinue—these belong to the Vinaya Pitaka. Extensive and wondrous teachings—these are contained within the Sutrantra Pitaka of the Bodhisattva vehicle. If it solely elucidates ultimate meaning, it is also contained within the Abhidharma Pitaka; one should contemplate this reasonably. Next, we should explain the main text of the Sutra. It is divided into two parts: First, explaining the title of the Sutra; second, explaining the main body of the Sutra. First, explaining the title: all sacred teachings, when establishing names, generally rely on four methods: person, place, Dharma, and metaphor. This Sutra is named based on the Dharma. Speaking of 'Great' (Mahā), there are seven meanings of 'Great': First, the Great Object (ālambana-mahā): all the difficult practices and vast realms elucidated in the Prajñā and other Sutras are the objects of the Bodhisattva's focus. Second, Great Practice (pratipatti-mahā): extensively practicing self-benefit and the benefit of others. Third, Great Wisdom (jñāna-mahā): being able to realize the non-self of persons (pudgala-nairātmya) and the non-self of phenomena (dharma-nairātmya). Fourth, Great Diligence (vīrya-mahā): practicing difficult practices for three countless kalpas (asaṃkhyeya-kalpa). Fifth, Great Skillful Means (upāya-mahā): not dwelling in samsara (saṃsāra) nor in Nirvana (nirvāṇa). Sixth, Great Karma (karma-mahā): at the end of the cycle of birth and death, being able to perform all the deeds of the Buddhas. Seventh, Great Accomplishment (siddhi-mahā): being able to accomplish great merits such as the Ten Powers (Dasabala), the Four Fearlessnesses (catu vaiśāradyāni), and the Eighteen Unique Qualities (āvenika-dharma). Because these seven 'Greats' surpass the Two Vehicles, it is called 'Great.' Speaking of 'Vehicle' (Yāna), it means conveyance. Samsara is this shore, Nirvana is the other shore, and sentient beings are the middle stream. The four Dharma boats spoken of in this Sutra carry sentient beings across the sea of samsara, enabling them to reach the other shore of Nirvana, hence it is called 'Vehicle.' Speaking of 'Four,' it is a number. --------------------------------------------------------------------------------
Chinese
何故列数？论中自明。言法者，轨持为义。下经所说四种行法，即是菩萨轨则故也。言经者，梵言素怛揽，乃四义，谓依、綖、廗、经。今取綖义，如綖穿花风不散，能以教贯义，邪不能除。如经“持律方织物，成以教摄生，令得圣果故”。以教法目乎綖经，若真实论说有五义：一曰潒泉；二称绳墨；三名结鬘；四谓出生；五号显示。若准此方经者，常也、法也、迳也，古今不易故、揩定正邪故、津通物理故。《庄严经论》云“示处及于相，法义名为经”。释题竟。 现代汉语译本： 为什么需要列出这些数字？在论述中自然会明白。所谓‘法’，指的是规范和保持。下文经典中所说的四种修行方法，就是菩萨的规范和准则。所谓‘经’，梵语是Sūtra（素怛揽），有四种含义，即依靠、线、保持、经典。现在取‘线’的含义，就像用线穿花，花就不会散落一样，能够用教义贯穿意义，邪说不能扰乱。如同经典所说：‘持戒如同纺织，用教义来摄受众生，使他们能够获得圣果。’用教法来称呼线经。如果按照真实论来说，有五种含义：第一叫做涌泉；第二称为绳墨；第三名叫结鬘；第四说是出生；第五号为显示。如果按照此地的经典来说，就是常、法、径，因为古今不变、能够确定正邪、能够通达物理。《庄严经论》说：‘显示处所和相状，法义就叫做经。’解释题目完毕。
English
English version: Why enumerate these numbers? It will become clear in the discussion itself. ‘Dharma’ (法) means to regulate and uphold. The four practices mentioned in the following scriptures are the norms and rules for Bodhisattvas. ‘Sūtra’ (经), in Sanskrit is Sūtra (素怛揽), which has four meanings: reliance, thread, upholding, and scripture. Here, we take the meaning of ‘thread,’ just as threading flowers with a thread prevents them from scattering; it can use teachings to penetrate meaning, and heresies cannot disturb it. As the scripture says: ‘Upholding precepts is like weaving, using teachings to embrace sentient beings, enabling them to attain the holy fruit.’ Using teachings to refer to the thread-sūtra. According to the true treatises, there are five meanings: first, it is called a gushing spring; second, it is called a plumb line; third, it is named a garland; fourth, it is said to be birth; fifth, it is called manifestation. According to the scriptures here, it is constant, dharma, and path, because it does not change from ancient times to the present, it can determine right and wrong, and it can penetrate the principles of physics. The *Śūraṅgama Sūtra* (*庄严经论*) says: ‘Showing the place and the form, the meaning of the Dharma is called Sūtra.’ Explanation of the title is complete. --------------------------------------------------------------------------------