English
English version: To widely demonstrate to Bodhisattva practitioners, as the treatise states: The Buddha, in the three pitakas, extensively uses various metaphors to teach the Shravakas (Śrāvaka, disciple of Buddha), but does not speak of the Bodhisattva path. Only in the Madhyama Agama's 'Original Karma Sutra,' the Buddha prophesies that Maitreya (Maitreya, the future Buddha) will attain Buddhahood, but it does not elaborate on the various Bodhisattva practices. Now, to extensively explain the various Bodhisattva practices to Maitreya and others, this sutra is spoken. Secondly, to not go against the requests of the devas (deva, gods), the treatise states: At that time, the Bodhisattva, having descended from the Bodhi tree and subdued the Mara hosts, attained unsurpassed enlightenment. At this time, the lord of the three thousand great thousand worlds, Brahma King named Shikhi (Shikhi), and the devas, including Shakra Devanam Indra (Śakra Devanām Indra, the lord of gods) and the devas of the desire realm, all went to the Buddha, requesting the turning of the Dharma wheel. The Buddha, also remembering his original vows and great compassion, accepted the request and taught the Dharma. The profound aspect of all dharmas lies in Prajnaparamita (Prajñāpāramitā, perfection of wisdom). Therefore, this sutra is spoken. Thirdly, to dispel the doubts of people, the treatise states: Some people doubt that the Buddha has not attained Sarvajna (Sarvajña, all-knowing), why is that? Because the dharmas are immeasurable and countless, how can one person know all dharmas? The Buddha abides in the true nature of Prajnaparamita, pure like the immeasurable and countless space, and in the dharmas, he sincerely declares: 'I am an all-knowing person.' To dispel the doubts of all sentient beings, this sutra is spoken. According to the treatise, 'sincerely declares' means not lying. Because of having a long tongue. For example, the world commonly knows that a person with a long tongue, as secular texts say, one whose tongue is long enough to cover the nose will certainly not lie. Based on this analogy to prove the principle, it can be confirmed that the words of the Tathagata are not false. Therefore, the Tathagata has all-knowing wisdom, and this is used to dispel the doubts of sentient beings. Fourthly, to cure the diseases of sentient beings, the treatise states: All sentient beings are troubled by the diseases of Kleshas (Kleśa, afflictions). From beginningless time, no one has been able to cure them, and they are often misled by heretical teachers. I now appear in the world as the great physician king, collecting various Dharma medicines, and you should take them. Therefore, this sutra is spoken. Fifthly, to speak of the Paramartha-satya (Paramārtha-satya, ultimate truth), the treatise states: The Buddha wants to speak of the aspect of the Paramartha-siddhanta (Siddhānta, established doctrine), so he speaks this Prajnaparamita Sutra. There are four kinds of siddhantas, what are the four? First is the Lokasiddhanta (Lokasiddhānta, worldly truth), second is the Pudgala-abhipraya-siddhanta (Pudgala-abhiprāya-siddhānta, truth according to individual capacity), third is the Pratipaksa-siddhanta (Pratipakṣa-siddhānta, truth as antidote), and fourth is the Paramartha-siddhanta. These four siddhantas encompass all twelve divisions of scriptures and eighty-four thousand Dharma treasures, and all are true. --------------------------------------------------------------------------------
Chinese
不相违背。世界悉檀者有法从缘和合故有无别性。如车辕辐轴辋和合故有无别事。人亦如是五众和合故有无别人也。问曰如经说言一人出世多人蒙度。又佛二夜经中说。佛从得道夜至涅槃夜是二夜中间。所说经教一切皆实而不颠倒。若实无人者云何说人等。答曰人等世界故有第一义故无。如如法性实际世界故无。第一义故有。人等亦如是。第一义故无世界故有。所以者何。五众因缘有故有人。非如一人第二头第三手无其因缘而有假名。如是等相名世界悉檀。云何各各为人悉檀。观人心行而为说法。于一事中或听或不听如经中说。杂报业故。杂生世间得杂触得杂受。又余经说无人得触无人得受。前为断见人后为常见人。如是等相名为各各为人悉檀。云何为对治悉檀。有法对治即有实性则无。如不净观于欲病中是善对治。于瞋病中不名为善非对治法。如是慈心于瞋是善于欲非善。如是等相名为对治。云何名第一义悉檀。一切法性一切论议一切是非一一可破。诸佛辟支佛阿罗汉所行真实法不可破不可坏。且于三悉檀中所不通此中皆通。乃至广说。案云总而言之一切教门不出二宗。所谓二谛但于世谛有多差别。故于其中分出二种。此二之余皆属初一。中二悉檀有何异者。通而言之为人悉檀无非对治。对治悉檀亦是为人。然于一 现代汉语译本 不相违背。世界悉檀（世界的真实）认为，诸法因缘和合而有，因此有无的体性并无差别。比如车子的车辕、辐条、轮轴、轮辋和合而成，因此有车子这个事物，但离开这些部分，车子本身并不存在。人也是如此，五蕴（色、受、想、行、识）和合而有，因此有人的存在，但离开五蕴，人本身并不存在。问：如果像经典所说，‘一人出世，多人蒙度’，以及佛在《二夜经》中所说，佛从成道之夜到涅槃之夜，这两夜之间所说的经教都是真实不虚妄的。如果实际上没有人，那又怎么说度人等等呢？答：‘人’等概念在世俗谛（相对于真谛的世俗认知）的层面是存在的，但在第一义谛（究竟真理）的层面是不存在的。如同如法性（事物的真实本性）和实际（最终的真实）在世俗层面不存在，但在第一义谛层面存在一样。‘人’等概念也是如此，在第一义谛层面不存在，但在世俗层面存在。为什么呢？因为五蕴因缘和合而有，所以才有人，而不是像一个人长出第二个头、第三只手那样，没有因缘而强加一个名称。这些现象被称为世界悉檀。什么是各各为人悉檀（针对不同人而施设的教法）呢？观察人的心行而为他说法，对于同一件事，有时允许，有时不允许，就像经中所说，因为杂报业（混合的业力），所以杂生世间（在混杂的世界中出生），得到杂触（混杂的感受），得到杂受（混杂的领受）。又有经说，没有人得到触，没有人得到受。前者是为断见人（持断灭见的人）说的，后者是为常见人（持常见的人）说的。这些现象被称为各各为人悉檀。什么是对治悉檀（用以对治烦恼的教法）呢？有些法是对治，所以有真实性，但这种真实性又是相对的。比如不净观（观想身体不净）在对治贪欲的病症时是好的对治方法，但在对治嗔恚的病症时就不是好的对治方法，不能称为对治法。同样，慈心（慈悲心）对治嗔恚是好的，但对治贪欲就不好。这些现象被称为对治悉檀。什么是第一义悉檀呢？一切法的自性，一切论议，一切是非，都可以一一被破斥。只有诸佛、辟支佛（缘觉）、阿罗汉所行的真实法是不可破斥、不可毁坏的。在前面的三种悉檀中不通达的，在这里都可以通达，乃至广说。总而言之，一切教门都离不开二谛（真谛和俗谛）的范畴，只是在世俗谛层面有很多差别，所以才在其中分出两种。这两种之外的都属于第一种（世界悉檀）。中间两种悉檀（各各为人悉檀和对治悉檀）有什么不同呢？总的来说，为人悉檀没有不是对治的，对治悉檀也是为人而设的。然而，在同一件事上，
English
English version They are not contradictory. The World Siddha (the reality of the world) holds that all dharmas arise from the aggregation of causes and conditions, thus there is no difference in the nature of existence and non-existence. For example, a cart exists because of the aggregation of its spokes, axle, and rim, but apart from these parts, the cart itself does not exist. Humans are also like this, existing because of the aggregation of the five skandhas (form, feeling, perception, volition, and consciousness), but apart from the five skandhas, the human itself does not exist. Question: If, as the sutras say, 'When one person appears in the world, many are liberated,' and as the Buddha said in the Two Nights Sutra, the teachings spoken by the Buddha from the night of enlightenment to the night of nirvana are all true and not false. If there is actually no person, then how can we talk about liberating people, etc.? Answer: The concept of 'person' exists on the level of conventional truth (relative to the ultimate truth), but does not exist on the level of ultimate truth. Just as suchness (the true nature of things) and actuality (ultimate reality) do not exist on the conventional level, but exist on the level of ultimate truth. The concept of 'person' is also like this, not existing on the level of ultimate truth, but existing on the conventional level. Why? Because there is a person due to the aggregation of the five skandhas, not like a person growing a second head or a third hand, where a name is imposed without any cause or condition. These phenomena are called World Siddha. What is Individual-for-Individual Siddha (teachings tailored to different people)? It is to teach the Dharma according to the mind and conduct of the person. For the same thing, sometimes it is allowed, sometimes it is not allowed, just as the sutra says, because of mixed karma, one is born into a mixed world, experiences mixed contact, and receives mixed feelings. There are also sutras that say that no one experiences contact and no one receives feelings. The former is for those who hold the view of annihilation, and the latter is for those who hold the view of permanence. These phenomena are called Individual-for-Individual Siddha. What is Antidote Siddha (teachings used to counteract afflictions)? Some dharmas are antidotes, so they have reality, but this reality is relative. For example, the contemplation of impurity is a good antidote for the disease of desire, but it is not a good antidote for the disease of anger, and cannot be called an antidote. Similarly, loving-kindness is good for counteracting anger, but not good for counteracting desire. These phenomena are called Antidote Siddha. What is Ultimate Truth Siddha? The self-nature of all dharmas, all arguments, all rights and wrongs, can be refuted one by one. Only the true Dharma practiced by Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats is irrefutable and indestructible. What is not understood in the previous three siddhas can be understood here, and so on. In short, all teachings fall within the scope of the two truths (ultimate truth and conventional truth), but there are many differences on the level of conventional truth, so two types are distinguished within it. What is outside of these two belongs to the first type (World Siddha). What is the difference between the middle two siddhas (Individual-for-Individual Siddha and Antidote Siddha)? Generally speaking, there is no Individual-for-Individual Siddha that is not an antidote, and Antidote Siddha is also for individuals. However, on the same matter, --------------------------------------------------------------------------------
Chinese
事中有无异说。是由人异故名为人。不由病异以授别药。唯一事故不名对治。若说别法以治异病。病别药异故名对治。非于一事中为人异说。故于中不名为人。除此二种说世俗事皆是世界悉檀所摄。问诸佛说法无不为人。无非对治众生病者。云何初后二种悉檀不名为人不名对治。答通相而言有如来问。但为直示世俗假名又为直显胜义实相。如是二种由谛故异不由人异不由病别。是故别立初后二也。问若说人等世谛故有非如一人第二头等者。蕴界处中何法所摄。又若有人即是有我。何异犊子部所立耶。答萨婆多宗说无有人如第二头。蕴界处法所不摄故。犊子部说实有人法。不即不离虽蕴界处之所不摄。而在第五不可说藏。今大乘说因缘故有而无别性。色心等法皆亦如是。若实有人是增益边。若都无人是损减边。大乘不尔。从缘有故离损减边。无别性故离增益边。蕴界处中何法摄者。心不相应行蕴中摄。二十四中众生同分摄。当知法界法处所摄。且止乘论还述本宗。六为欲伏诸论议师者论云。欲令长爪梵志等大论议师于佛法中生信故说是经。彼若不闻般若气分离绝四句第一义法。小信尚不得何况得道果。乃至广说。长爪梵志论议因缘此中应广说。其余诸缘广如论说。说经因缘略述如是。 次第五判教者分判佛教诸说 现代汉语译本： 关于事物有无的异议，是因为人不同而有不同的说法，所以称为‘人’（Purusha，补特伽罗，因人而异的施设）。不是因为病症不同而给予不同的药物。如果只有一种情况，就不能称为‘对治’（Pratipaksha，对治，针对不同问题采取不同方法）。如果说用不同的方法来治疗不同的病症，因为病症不同，药物也不同，所以称为‘对治’。不是在同一件事中因为人不同而有不同的说法，所以在这里不称为‘人’。除了这两种情况，所说的世俗之事都属于世界悉檀（Lokasamgraha，世间悉檀，符合世俗常理的教说）所包含的范围。 问：诸佛说法没有不针对人的，没有不是为了对治众生病症的。为什么最初和最后两种悉檀不称为‘人’，不称为‘对治’呢？ 答：从普遍的角度来说，有如来问。但这是为了直接揭示世俗的假名，也是为了直接显示胜义的实相。这两种情况因为真谛不同而不同，不是因为人不同，也不是因为病症不同。所以特别设立最初和最后两种悉檀。 问：如果说人等是世俗谛（Samvriti-satya，俗谛，世俗谛）所具有的，不像一个人的第二个头等不存在的事物。那么在蕴（Skandha，五蕴）、界（Dhatu，十八界）、处（Ayatana，十二处）中属于哪种法所包含的呢？如果说有人就是有我（Atman，我），这和犊子部（Vatsiputriya，犊子部）所建立的有什么不同呢？ 答：萨婆多宗（Sarvastivada，一切有部）说没有人像第二个头一样，因为不属于蕴、界、处所包含的法。犊子部说确实有人法，不即蕴、界、处，也不离蕴、界、处，虽然不属于蕴、界、处所包含，但在第五个不可说藏中。现在大乘（Mahayana，大乘）说因为因缘（Hetu-pratyaya，因缘）而有，但没有独立的自性。色（Rupa，色蕴）、心等法也是如此。如果确实有人，就属于增益边（Atmavada，我执，执着于实有的极端）。如果完全没有人，就属于损减边（Ucchedavada，断灭论，否定一切的极端）。大乘不是这样。因为从因缘而有，所以远离损减边。因为没有独立的自性，所以远离增益边。至于属于蕴、界、处中哪种法所包含，属于心不相应行蕴（Citta-viprayukta-samskara-skandha，心不相应行蕴）所包含。在二十四种不相应行法中，属于众生同分所包含。应当知道属于法界（Dharmadhatu，法界）、法处（Dharmayatana，法处）所包含。 暂时停止对乘论的讨论，还是回到本宗。第六个因缘是为了降伏那些论议师，论中说：为了让长爪梵志（Dirghanakha，长爪梵志）等大论议师对佛法产生信心，所以说这部经。他们如果不听闻般若（Prajna，般若，智慧）的气分，断绝四句第一义法（Paramartha-satya，第一义谛，胜义谛），即使是小小的信心都得不到，更何况得到道果。乃至广说。长爪梵志论议的因缘应该在这里详细说明。其余的因缘详细地像论中所说的那样。说经的因缘简略地叙述如上。 其次，第五个是判教，区分判别佛教的各种说法。