English
English version Entering the Avici Hell is terrifying. One should fear slandering the profound Dharma, and slandering the Kalyanamitra (spiritual friend) who imparts the knowledge of the Dharma. Slandering the Dharma will certainly cause one to fall into the terrifying Avici Hell. Even if one is close to evil Kalyanamitra (friends who lead one to do evil), harboring malice to draw the Buddha's blood (harming the Buddha), as well as killing parents, cutting off the lives of the saints, destroying the harmony of the Sangha (monastic community), and severing all good roots, if one can focus on the right Dharma with mindfulness, one can also be liberated from that place. If there are others who slander the profound Dharma, then that person will not be able to be liberated for countless kalpas (eons). If someone guides sentient beings to awaken and believe in such Dharma, then he is my parents, and also my Kalyanamitra. This person is wise, because after the Tathagata (Buddha) has passed away, he can reverse wrong views and inversions, and lead people into the right path. The pure nature of the Three Jewels (Buddha, Dharma, Sangha), the meritorious deeds of Bodhi (enlightenment), I briefly speak of seven kinds, corresponding to the Buddhist scriptures. Relying on these merits, may I, at the time of my death, see Amitabha Buddha (Immeasurable Life Buddha), with a body of boundless merit. I and other believers, since we have seen Amitabha Buddha, may we obtain eyes free from defilement and achieve Anuttara-Samyak-Sambodhi (supreme enlightenment). ◎ Commentary: The first chapter is on teaching and transformation. As mentioned in the previous verses. It should be known that this treatise, in its extensive form, has eleven chapters, in its medium form, it has seven chapters, and in its concise form, it has only one chapter. The initial explanation of the first chapter encompasses the Dharma meaning, essence, and characteristics of this treatise. It should be known that the verse says: The Buddha Dharma and the Sangha, nature, path, merit, and deeds, briefly speaking, the essence of this treatise is the seven Vajra (indestructible) sentences. What meaning does this verse explain? What is meant by 'Vajra' is like a diamond, difficult to destroy. The meaning realized is also like this, therefore it is called 'Vajra'. What is meant by 'sentence' is because the sentences of this treatise can serve as the foundation for the meaning realized. What meaning does this explain? The inner body's realization of the Dharma, the essence beyond words, is difficult to realize with the wisdom of hearing and thinking, just like a diamond. The names and sentences, because they can explain the wisdom of realization in that truth, follow the right path, and can serve as the foundation, therefore they are called 'sentences'. What is the meaning of this again? There are two meanings. What are the two meanings? One is the meaning of being difficult to realize, and the other is the meaning of being a cause. This is the meaning of 'meaning'. The meaning of Vajra sentences should be understood. -------------------------------------------------------------------------------- 如是知。
Chinese
又何谓为义。何谓为字。义者。则有七种证义。何谓七义。一者佛义。二者法义。三者僧义。四者众生义五者菩提义。六者功德义。七者业义。是名为义。是故经言。又第一义谛者。所谓心缘尚不能知。何况名字章句故。所言字者。随以何等名字。章句。言语。风声。能表。能说。能明。能示。此七种义。是名为字。是故经言。又世谛者。谓世间中所用之事。名字章句言语所说故。又此七种金刚句义。如诸经中广说应知。应云何知依佛义故。如来经中告阿难言。阿难。所言如来者。非可见法。是故眼识不能得见故。依法义故。如来经中告阿难言。阿难。所言法者。非可说事。以是故非耳识所闻故。依僧义故。如来经中告阿难言。阿难。所言僧者。名为无为。是故不可身心供养礼拜赞叹故。依众生义故。如来经中告舍利弗言。舍利弗。言众生者。乃是诸佛如来境界。一切声闻辟支佛等。以正智慧不能观察众生之义。何况能证毛道凡夫。于此义中唯信如来。是故舍利弗。随如来信此众生义。舍利弗。言众生者。即是第一义谛。舍利弗言。第一义谛者。即是众生界。舍利弗言。众生界者。即是如来藏。舍利弗言。如来藏者。即是法身故。依菩提义故。经中说言。世尊言阿耨多罗三藐三菩提者。名涅槃界。世 现代汉语译本： 如是知（如是知：像这样去了解）。 又什么叫做‘义’（义：意义，含义）？什么叫做‘字’（字：文字，语言）？‘义’，则有七种可以证明的意义。哪七种意义呢？一是佛义（佛义：关于佛的意义），二是法义（法义：关于佛法的意义），三是僧义（僧义：关于僧团的意义），四是众生义（众生义：关于众生的意义），五是菩提义（菩提义：关于觉悟的意义），六是功德义（功德义：关于功德的意义），七是业义（业义：关于业力的意义）。这叫做‘义’。所以经书上说，又第一义谛（第一义谛：最高的真理）是，所谓心识的攀缘尚且不能了解，何况是名字章句呢？所说的‘字’，随著用什么样的名字、章句、言语、风声，能够表达、能够述说、能够阐明、能够显示这七种意义，这叫做‘字’。所以经书上说，又世俗谛（世俗谛：世俗的真理）是，指世间中所使用的事物，用名字、章句、言语来说明。又这七种金刚句义（金刚句义：坚不可摧的意义），如在各种经典中广泛解说，应当知道。应当如何知道呢？依据佛义的缘故，如来在经中告诉阿难（阿难：佛陀的十大弟子之一）说：‘阿难，所说的如来（如来：佛陀的称号），不是可以用肉眼看见的法，所以眼识不能够看见。’依据法义的缘故，如来在经中告诉阿难说：‘阿难，所说的法，不是可以用言语表达的事物，因此不是耳朵所能听到的。’依据僧义的缘故，如来在经中告诉阿难说：‘阿难，所说的僧，名为无为（无为：不造作，不强求），因此不可以身心供养、礼拜、赞叹。’依据众生义的缘故，如来告诉舍利弗（舍利弗：佛陀的十大弟子之一）说：‘舍利弗，所说的众生，乃是诸佛如来的境界，一切声闻（声闻：听闻佛法而修行的弟子）、辟支佛（辟支佛：独自悟道的修行者）等，用正确的智慧也不能观察众生的意义，何况能够证悟的毛道凡夫？对于这个意义，唯有相信如来。所以舍利弗，随著如来相信这个众生的意义。舍利弗，所说的众生，就是第一义谛。’舍利弗说：‘第一义谛，就是众生界（众生界：众生存在的范围）。’舍利弗说：‘众生界，就是如来藏（如来藏：一切众生皆具的佛性）。’舍利弗说：‘如来藏，就是法身（法身：佛的真身）。’依据菩提义的缘故，经中说：世尊说阿耨多罗三藐三菩提（阿耨多罗三藐三菩提：无上正等正觉）是涅槃界（涅槃界：寂灭的境界）。
English
English version: Thus know. Furthermore, what is meant by 'artha' (artha: meaning, significance)? What is meant by 'akshara' (akshara: letter, language)? 'Artha' then has seven kinds of verifiable meanings. What are the seven meanings? First is Buddha-artha (Buddha-artha: meaning related to the Buddha), second is Dharma-artha (Dharma-artha: meaning related to the Dharma), third is Sangha-artha (Sangha-artha: meaning related to the Sangha), fourth is sentient beings-artha (sentient beings-artha: meaning related to sentient beings), fifth is Bodhi-artha (Bodhi-artha: meaning related to enlightenment), sixth is merit-artha (merit-artha: meaning related to merit), and seventh is karma-artha (karma-artha: meaning related to karma). This is called 'artha'. Therefore, the sutra says, 'Moreover, the ultimate truth (Paramārtha-satya) is such that even the mind's perception cannot comprehend it, how much less so names and phrases?' What is meant by 'akshara' is that whatever names, phrases, words, or sounds of the wind can express, describe, clarify, or show these seven meanings, that is called 'akshara'. Therefore, the sutra says, 'Moreover, conventional truth (Saṃvṛti-satya) refers to matters used in the world, explained by names, phrases, and words.' Furthermore, these seven kinds of vajra-sentence meanings (vajra-sentence meanings: indestructible meanings), as explained extensively in various sutras, should be known. How should they be known? Based on Buddha-artha, the Tathagata (Tathagata: title of the Buddha) told Ananda (Ananda: one of the Buddha's ten principal disciples) in the sutra, 'Ananda, what is called the Tathagata is not a visible phenomenon, therefore the eye-consciousness cannot see it.' Based on Dharma-artha, the Tathagata told Ananda in the sutra, 'Ananda, what is called the Dharma is not something that can be spoken of, therefore it is not heard by the ear-consciousness.' Based on Sangha-artha, the Tathagata told Ananda in the sutra, 'Ananda, what is called the Sangha is named non-action (asamskrta), therefore it cannot be offered to, worshipped, praised with body and mind.' Based on sentient beings-artha, the Tathagata told Shariputra (Shariputra: one of the Buddha's ten principal disciples), 'Shariputra, what is called sentient beings is the realm of all Buddhas and Tathagatas. All Shravakas (Shravakas: disciples who learn by hearing the teachings) and Pratyekabuddhas (Pratyekabuddhas: solitary Buddhas) cannot observe the meaning of sentient beings with correct wisdom, how much less so ordinary beings who are attached to the path of hair? In this meaning, only believe in the Tathagata. Therefore, Shariputra, follow the Tathagata in believing in this meaning of sentient beings. Shariputra, what is called sentient beings is the ultimate truth.' Shariputra said, 'The ultimate truth is the realm of sentient beings (Sattvadhātu).' Shariputra said, 'The realm of sentient beings is the Tathagatagarbha (Tathagatagarbha: the Buddha-nature inherent in all beings).' Shariputra said, 'The Tathagatagarbha is the Dharmakaya (Dharmakaya: the body of the Dharma).' Based on Bodhi-artha, it is said in the sutra: The World-Honored One said that Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment) is the realm of Nirvana (Nirvana: the state of liberation). --------------------------------------------------------------------------------
Chinese
尊言。涅槃界者。即是法身故。依功德义故。如来经中告舍利弗言。舍利弗。如来所说法身义者。过于恒沙不离不脱不思议佛法如来智慧功德。舍利弗。如世间灯。明色及触不离不脱。又如摩尼宝珠。明色形相不离不脱。舍利弗。法身之义亦复如是。过于恒沙不离不脱不思议佛法如来智慧功德故。依业义故。如来经中告文殊师利言。文殊师利。如来不分别。不分别无分别。而自然无分别。如所作业自然行故。如是等名略说七种金刚字句。总摄此论体相应知。是故偈言。 七种相次第 总持自在王 菩萨修多罗 序分有三句 余残四句者 在菩萨如来 智慧差别分 应当如是知 此偈明何义。以是七种金刚字句。总摄此论。一切佛法广说其相。如陀罗尼自在王经序分中三句。余四句在彼修多罗菩萨如来法差别分。应知云何序分有初三句。彼修多罗序分中言。婆伽婆平等证一切法。善转法轮。善能教化调伏无量诸弟子众。如是三种根本字句。次第示现佛法僧宝。说彼三宝次第生起成就。应知余四句者。说随顺三宝因。成就三宝因。应知此明何义。以诸菩萨于八地中。十自在为首。具足得一切自在。是故菩萨坐于道场胜妙之处。于一切法中。皆得自在是故经言。婆伽婆平等证一切法故。以诸菩萨住 现代汉语译本： 尊者说：‘涅槃界（Nirvana realm）’，即是法身（Dharmakaya）的缘故。依据功德的意义，如来在经中告诉舍利弗（Sariputra）说：‘舍利弗，如来说的法身之义，超过恒河沙数，不离、不脱、不可思议的佛法如来智慧功德。舍利弗，就像世间的灯，光明、颜色和触感不离不脱；又如摩尼宝珠（Mani jewel），光明、颜色、形状不离不脱。舍利弗，法身的意义也是这样，超过恒河沙数，不离、不脱、不可思议的佛法如来智慧功德的缘故。’依据业的意义，如来在经中告诉文殊师利（Manjusri）说：‘文殊师利，如来不分别，不分别无分别，而自然无分别，如所作业自然行故。’像这样等名称，是略说七种金刚字句，总摄此论的体，相应地应当知道。所以偈颂说： ‘七种相次第，总持自在王，菩萨修多罗（Sutra），序分有三句，余残四句者，在菩萨如来，智慧差别分，应当如是知。’ 这偈颂说明什么意义？用这七种金刚字句，总摄此论，一切佛法广说其相，如陀罗尼自在王经序分中三句，其余四句在那修多罗菩萨如来法差别分。应当知道，序分如何有最初三句？那修多罗序分中说：‘婆伽婆（Bhagavan，世尊）平等证一切法，善转法轮（Dharmacakra），善能教化调伏无量诸弟子众。’像这三种根本字句，次第示现佛法僧宝，说那三宝次第生起成就。应当知道其余四句，说随顺三宝的因，成就三宝的因。应当知道这说明什么意义？因为诸菩萨在八地中，以十自在为首，具足得到一切自在，所以菩萨坐在道场胜妙之处，于一切法中，都得自在，所以经上说：‘婆伽婆平等证一切法故。’因为诸菩萨住在