English
English version: The characteristic is manifest and constant. Moreover, this sutra opens two expedient gates and reveals two true meanings. Opening the two expedient gates refers to the expedient of the vehicle and the expedient of the body; revealing the two true meanings refers to the truth of the vehicle and the truth of the body. The expedient of the vehicle refers to the three causes and three effects, the truth of the vehicle refers to one cause and one effect, the expedient of the body refers to the body of birth and death and impermanence, and the truth of the body refers to the body of no birth and death and permanence. If it is still a covered characteristic, then the gate of expediency has not been opened, and the characteristic of truth has not been revealed. Question: If this sutra has already clearly manifested permanence, why is it necessary for the *Nirvana Sutra* to explain it further? Answer: Each sutra has its own major focus in explaining the meaning. The *Lotus Sutra* extensively explains the One Vehicle (Ekayana), and briefly discusses the meaning of permanence; the *Nirvana Sutra* extensively explains the meaning of permanence and abiding, and briefly discusses the One Vehicle. The reason for this is that since the *Lotus Sutra* explains that the principle is unique, then it is known that the Buddha-nature is unique, and since it explains that life is endless, then it is known to be permanent, and there is no need for extensive discussion. However, dull-rooted people do not understand the One Vehicle of the *Lotus Sutra*, so extensively explaining the Buddha-nature to explain and accomplish the One Vehicle, and extensively explaining the meaning of permanence to explain and accomplish longevity, can they then attain enlightenment. Question: Why is it said that the *Nirvana Sutra* is spoken for people of dull faculties? Answer: This sutra explains that there are two kinds of sons, one who does not lose the original mind, and one who loses the original mind. From the *Avatamsaka Sutra* to the *Lotus Sutra*, it is spoken for the sons who do not lose the original mind, and they can all attain enlightenment, so there is no need to speak the *Nirvana Sutra*. The sons who have lost their original mind, the poison has deeply penetrated and they have lost their original mind, so they cannot understand when they hear the *Lotus Sutra*, and only by proclaiming extinction and explaining permanence can they understand. Secondly, some say that they have already attained enlightenment in the *Lotus Sutra*, and when they hear the *Nirvana Sutra*, they further understand. Thirdly, there are also sentient beings who have not heard the *Lotus Sutra* but directly hear the *Nirvana Sutra* and attain enlightenment. It is said that the *Ratnagotravibhāga* says, 'The *Mahāprajñāpāramitā Sūtra* and others are spoken for Bodhisattvas of sharp faculties, the *Lotus Sutra* is spoken for people of medium faculties, and the *Nirvana Sutra* is spoken for people of lower faculties.' Furthermore, although it is all Prajna (wisdom), there are countless sections of Prajna, and although they all explain permanence, what is the difference in explaining permanence? --------------------------------------------------------------------------------
Chinese
妨亦有多部耶？如七卷《金光明》已广明常住，可得不复说《涅槃》耶？ 次破第三，明此经已辨常住，此语应无简，然但今以正道望之犹未究竟。若执常住则计生死断灭，此乃是断常二见乖伤中道，故《中论．成坏品》云“若有所受法则堕于断常，当知所受法若常若无常，故知有所得取着皆堕断常二见，既堕断常则非是佛亦不名为妙。外人问云：‘有所受法者不堕于断常，因果相续故不断亦不常。’龙树答云：‘涅槃灭相续，是则为断灭。’”此明得大涅槃灭生死相续故是断灭，得大涅槃常住则便是常住。经亦云“见生死无常名为断见，见涅槃常名为常见”，故知执断常则堕二见，非佛非妙。 问： 若三种释佛俱不成者，今云何辨佛而是妙耶？ 答： 就龙树《中论．观如来品》盛谈法身破十二种见，初明空有四句非佛，或言佛是世谛有，或言佛是真谛空，或言佛具有空有二谛所摄，或言佛非空非有出二谛之外。如此四见皆非法身，空有四句既非法身，常无常四句、边无边四句，义亦如是。外人问云：“若有十二种计但非佛者，应无佛耶？”论主答云：“邪见深厚者则说无如来。”故知非是无佛。外人又问：“佛若非无，便应是有。”论主答云：“如来寂灭相，分别有亦非佛也。 妨碍也有很多方面吗？例如七卷的《金光明经》（Suvarṇaprabhāsa Sūtra）已经广泛阐明了常住的道理，可以因此不再宣说《涅槃经》（Nirvana Sutra）了吗？ 接下来破斥第三点，说明此经已经辨明了常住的道理，这种说法应该没有遗漏，然而仅仅从正道的角度来看，仍然没有达到究竟。如果执着于常住，就会落入对生死断灭的计较，这实际上是断见和常见两种错误的观点，违背了中道。所以《中论·成坏品》中说：‘如果有所执受的法则，就会堕入断见和常见。应当知道所执受的法，无论是常还是无常，因此知道有所得并执着，都会堕入断见和常见两种错误的观点，既然堕入断见和常见，就不是佛，也不能称为妙。’外人问道：‘有所执受的法不会堕入断见和常见，因为因果相续，所以不断也不常。’龙树（Nāgārjuna）回答说：‘涅槃（Nirvana）灭绝了相续，这就是断灭。’这里说明获得大涅槃，灭绝了生死相续，所以是断灭；获得大涅槃常住，那就是常住。经中也说：‘见到生死无常，称为断见；见到涅槃常，称为常见。’所以知道执着断见和常见，就会堕入两种错误的观点，既不是佛，也不是妙。 问： 如果三种解释佛（Buddha）都不成立，那么现在如何辨别佛才是妙呢？ 答： 就龙树《中论·观如来品》中，大量谈论法身（Dharmakāya），破斥十二种见解，首先说明空有四句不是佛，或者说佛是世俗谛（Saṃvṛti-satya）有，或者说佛是真谛（Paramārtha-satya）空，或者说佛具有空有二谛所摄，或者说佛非空非有超出二谛之外。这四种见解都不是法身，空有四句既然不是法身，常无常四句、边无边四句，道理也是一样。外人问道：‘如果十二种计较都不是佛，那么应该没有佛了吧？’论主回答说：‘邪见深厚的人就会说没有如来（Tathāgata）。’所以知道不是没有佛。外人又问：‘佛如果不是没有，就应该是有的。’论主回答说：‘如来寂灭的相，分别有也不是佛。’
English
Are there also many obstacles? For example, the seven-chapter *Suvarṇaprabhāsa Sūtra* (Golden Light Sutra) has already extensively explained the principle of permanence. Can we therefore not further expound the *Nirvana Sutra*? Next, refuting the third point, it is stated that this sutra has already distinguished the principle of permanence. This statement should have no omissions. However, from the perspective of the right path, it is still not ultimate. If one clings to permanence, one will fall into calculations of the annihilation of birth and death. This is actually the erroneous view of annihilationism and eternalism, which violates the Middle Way. Therefore, the *Mūlamadhyamakakārikā*, Chapter on Origination and Destruction, says: 'If there is a dharma that is grasped, one will fall into annihilationism and eternalism. One should know that the dharma that is grasped, whether it is permanent or impermanent, therefore knowing that whatever is attained and clung to will fall into the two erroneous views of annihilationism and eternalism. Since one falls into annihilationism and eternalism, one is not a Buddha, nor can one be called wonderful.' An outsider asks: 'A dharma that is grasped does not fall into annihilationism and eternalism because cause and effect continue, so it is neither annihilated nor permanent.' Nāgārjuna replies: 'Nirvana extinguishes continuity, which is annihilation.' This explains that attaining great Nirvana, extinguishing the continuity of birth and death, is annihilation; attaining great Nirvana and permanence is permanence. The sutra also says: 'Seeing the impermanence of birth and death is called annihilationism; seeing the permanence of Nirvana is called eternalism.' Therefore, knowing that clinging to annihilationism and eternalism will fall into two erroneous views, one is neither a Buddha nor wonderful. Question: If the three explanations of Buddha are not established, then how can we now distinguish that Buddha is wonderful? Answer: In Nāgārjuna's *Mūlamadhyamakakārikā*, Chapter on the Examination of the Tathāgata, there is extensive discussion of the Dharmakāya, refuting twelve views. First, it is stated that the four statements of emptiness and existence are not Buddha, either saying that Buddha is conventionally existent, or saying that Buddha is ultimately empty, or saying that Buddha possesses both emptiness and existence, or saying that Buddha is neither empty nor existent, exceeding the two truths. These four views are not the Dharmakāya. Since the four statements of emptiness and existence are not the Dharmakāya, the four statements of permanence and impermanence, and the four statements of limit and limitlessness, are also the same in principle. An outsider asks: 'If the twelve calculations are not Buddha, then should there be no Buddha?' The author replies: 'Those with deep-rooted wrong views will say there is no Tathāgata.' Therefore, knowing that it is not that there is no Buddha. An outsider asks again: 'If Buddha is not non-existent, then it should be existent.' The author replies: 'The characteristic of the Tathāgata is quiescence, distinguishing existence is also not Buddha.' --------------------------------------------------------------------------------
Chinese
”外人又问：“若佛非有非无者，云何运心观佛身耶？”论主答云：“如是性空中，思惟亦不可得。”故知微欲寄心则乖伤佛矣。若然者，岂可用常住之见用为佛耶？ 问： 盖是《中论》遣荡之言、对邪之术耳。未知《法花》明佛，其相云何？ 答： 《中论》云“如来寂灭相”，分别有亦非佛。《法花》云“诸法寂灭相，不可以言宣”。论主犹引《法华》寂灭相明于法身。《论》既辨法身出于四句，此经岂有不绝百非耶？故〈寿量品〉略明法身具足十不，谓不如三界见于三界，无有生死若退若出，亦无在世及灭度者，非实非虚，非如非异，然能乘佛既非常非无常，所乘之法亦非常非无常，所乘之法亦非三非一，但为对昔三故强叹为一，为对昔谓佛无常故假说常耳。说一说常，名为用妙；非常非无常、不三不一、言辞相寂灭，秤为体妙。 问： 既以佛乘为妙，一化始终皆辨于佛，亦得并是妙不？ 答： 约一化始终，五种论之：一、根本妙，二、枝末妙，三、摄末归本妙，四、绝待妙，五、无粗妙。根本妙者，谓《花严》之会明一乘因果究竟法身，故彼文云“欲令众生生欢喜善故现王宫生，欲令众生生恋慕善故示双林灭，如来实不出世亦不涅槃。何以故？法身 现代汉语译本 外人又问：‘如果佛既非有也非无，那么该如何用心观想佛身呢？’论主回答说：‘在这样的自性空性中，思惟也是不可能的。’所以要知道，稍微想用心去攀缘，就会违背佛的真意了。如果这样，难道可以用常住的见解来看待佛吗？ 问： 这大概是《中论》（Mādhyamaka-kārikā）破除各种执着的言论，是针对邪见的权宜之术罢了。不知道《法华经》（Lotus Sūtra）所阐明的佛，其真实相状是怎样的？ 答： 《中论》说‘如来寂灭相’，分别佛为有或非有，都不是真正的佛。《法华经》说‘诸法寂灭相，不可以言宣’。论主仍然引用《法华经》的寂灭相来阐明法身。既然《中论》已经辨明法身超越了四句（有、无、亦有亦无、非有非无），那么这部经怎么会不超越百非呢？所以《寿量品》（Chapter on the Duration of Life of the Tathāgata）简略地说明法身具足十种不，即不像三界众生那样在三界中显现，没有生死、退转、出现，也没有在世和灭度，非实非虚，非如非异，然而能够乘坐佛乘，佛乘既非常也非无常，所乘之法也非三也非一，只是为了对治过去的三乘而勉强赞叹为一乘，为了对治过去认为佛是无常的观点而假说为常住罢了。说一、说常，名为用妙；非常非无常、不三不一、言辞相寂灭，称为体妙。 问： 既然以佛乘为妙，那么从一开始到最后都阐明佛的教化，也都可以说是妙吗？ 答： 就一期教化（从开始到结束）而言，可以从五个方面来论述：一、根本妙，二、枝末妙，三、摄末归本妙，四、绝待妙，五、无粗妙。根本妙，指的是《华严经》（Avataṃsaka Sūtra）的法会阐明一乘的因果和究竟的法身，所以经文说‘为了让众生生起欢喜的善心，所以示现在王宫中出生；为了让众生生起恋慕的善心，所以示现在双林中灭度，如来实际上既不出世也不涅槃。为什么呢？法身’