English
English version: The Sutra says: Ānanda (the Buddha's attendant, known for his memory) asked, 'What is the conduct of the mind? What kind of person can uphold this Sutra?' The Buddha said, 'Good man, the person who can uphold this Sutra has no thought of gain or loss in his mind, constantly cultivates pure conduct (Brahmacharya), if he is in a noisy place, he often likes a pure mind, entering a crowd of settlements, his mind often remains stable, if he lives at home, he is not attached to the Three Realms (the desire realm, the form realm, and the formless realm).' The Treatise says: The fourth part below is about upholding and circulating. It is divided into two parts. The first is to clarify the upholding, and the second is to emphasize it repeatedly. The first part is divided into two parts. First is the question, then the answer. The question is divided into two parts. First, ask about the mind conduct of the person who upholds the Sutra, and then ask about the blessings of the person who upholds the Sutra. The answer answers these two questions in order. The first part clarifies the five kinds of mind conduct. One, the mind has no gain or loss, because it does not observe the strengths and weaknesses of others. Two, constantly cultivate Brahmacharya, because the inner practice is to leave the appearance of pure conduct. Three, often like a quiet mind, because it remains calm in movement and stillness. Four, the mind is always in samadhi, because it enters into scattering without being scattered. Five, not attached to the Three Realms, because it is in defilement without being defiled. The Sutra says: 'Such a person has five blessings in this life: first, he is respected by the public, second, he will not die unexpectedly, third, he can refute evil theories, fourth, he is happy to save sentient beings, and fifth, he can enter the path of the saints.' Such a person can uphold this Sutra. The Treatise says: This is the answer to the second question. With the previous five behaviors, you get these five blessings. Being respected by the public is because they do not observe the strengths and weaknesses of sentient beings. Not dying unexpectedly is because they often cultivate the practice of leaving appearances. Being able to refute evil theories is because they like a pure mind. Being happy to save sentient beings is because they enter into scattering and often remain stable. Being able to enter the path of the saints is because they are not attached to the Three Realms. The Sutra says: Ānanda asked: 'Can such a person, who saves sentient beings, receive offerings?' The Buddha said: 'Such a person can be a great field of merit for sentient beings, often practice great wisdom, both skillful means and true teachings can be expounded, is a Sangha of Four Reliances (referring to the four kinds of monks who can be relied upon by sentient beings), for various offerings, even the head, eyes, marrow, and brain can be accepted, let alone food and clothing? Good man, such a person is your knowledge, is your bridge, let alone ordinary people who do not make offerings?' The Treatise says: The following is repeated emphasis. It is divided into two parts. The first is to clarify the essence of the field of merit, and the second is to show the ability to generate blessings. Here is the first part. The Sangha of Four Reliances refers to --------------------------------------------------------------------------------
Chinese
。第一依是具烦恼性。位在地前。其余三依位在地上。如涅槃经之所广说。 经曰。阿难言于彼人所受持是经供养是人得几所福佛言若复有人持以满城金银而以布施不如于是人所受持是经一四句偈供养是人。 论曰。此是第二明持经者能生多福。以满城金银施不持经者所得之福不如一餐一衣。供养持此一四句偈之所得福故。 经曰。善男子令诸众生持是经者心常在定不失本心若失本心即当忏悔忏悔之法是为清凉。 论曰。此下第五忏悔流通。于中有二。先赞忏悔功德。二者往复重显。初中言清凉者。灭不善因沉浊故清。离生死果热恼故凉。 经曰。阿难言忏悔先罪不入于过去也佛言如是犹如暗室若遇明灯暗即灭矣善男子无说悔先所有诸罪而以为说入于过去。 论曰。此下第二往复重显。于中即有二番问答。初番显其忏悔道理。后番显其忏悔行法。此中问意言忏悔先罪名忏悔者。先罪不入于过去耶。若先非今故入过去者。云何于无罪而有忏悔耶。答中言如是者。如是先罪不入过去故。不于无而有忏悔。所以然者。先所作罪熏于本识。种子恒流在于现在。由是道理未入过去。且今忏悔。能治生时令彼罪种不流现在。如灯生时室暗方灭。罪种不至于今现故。是时方说令入过去。而无说 第一依是具有烦恼的性质，其位阶在地前（指凡夫位）。其余三种依位阶在地上（指圣位）。正如《涅槃经》中所广泛阐述的。 经文说：阿难（Ananda，佛陀的十大弟子之一）问，对于那些受持这部经并供养这部经的人，能获得多少福报？佛陀说，如果有人用装满一座城市的金银来布施，也不如这个人受持这部经中的一个四句偈并供养这部经的福报。 论中说：这是第二点，说明受持经文的人能够产生很多福报。用装满一座城市的金银布施给不持经的人，所得到的福报不如一餐一衣供养持此一个四句偈的人所得到的福报。 经文说：善男子，让那些受持这部经的众生，心常在定中，不失去本心。如果失去了本心，就应当忏悔，忏悔的方法就是清凉。 论中说：下面是第五点，忏悔流通。其中有两点：首先赞叹忏悔的功德，其次是往复重申。初中说清凉，是因为灭除了不善的因，使之不再沉重浑浊，所以是清；远离了生死的结果，使之不再有热恼，所以是凉。 经文说：阿难（Ananda，佛陀的十大弟子之一）问，忏悔先前的罪过，是不是就不算入过去了呢？佛陀说，是的，就像黑暗的房间，如果遇到明灯，黑暗就立刻消失了。善男子，不要说忏悔先前所有的罪过，就认为罪过已经进入过去了。 论中说：下面是第二点，往复重申。其中有两番问答。初番阐明忏悔的道理，后番阐明忏悔的行法。此中阿难（Ananda，佛陀的十大弟子之一）的提问意思是，忏悔先前的罪过，名为忏悔，那么先前的罪过是不是就不算入过去了呢？如果先前已经不是现在，所以进入了过去，那么怎么会对没有罪过的事情进行忏悔呢？佛陀的回答说，是的，是说先前的罪过不算入过去。所以不是对没有罪过的事情进行忏悔。之所以这样，是因为先前所作的罪过熏染了本识（Alaya-vijñana，阿赖耶识），种子恒常流向现在。由于这个道理，罪过并没有进入过去。而且现在忏悔，能够治理产生的时候，让那个罪过的种子不再流向现在。就像灯产生的时候，房间的黑暗才消失。罪过的种子不至于现在显现，这个时候才说让罪过进入过去，而不是说没有罪过。
English
The first reliance is of the nature of having afflictions, and its position is before the ground (referring to the position of ordinary beings). The remaining three reliances are positioned on the ground (referring to the position of sages). This is extensively explained in the *Nirvana Sutra*. The sutra says: Ananda (one of the ten great disciples of the Buddha) asked, 'How much merit will those who uphold and venerate this sutra obtain?' The Buddha said, 'If someone were to give alms with gold and silver filling an entire city, it would not be as much as the merit of someone who upholds and venerates one four-line verse from this sutra.' The treatise says: This is the second point, explaining that those who uphold the sutra can generate much merit. The merit obtained from giving alms with gold and silver filling an entire city to those who do not uphold the sutra is not as much as the merit obtained from offering a meal and clothing to those who uphold this one four-line verse. The sutra says: 'Good men, let all sentient beings who uphold this sutra keep their minds constantly in samadhi (concentration), not losing their original mind. If they lose their original mind, they should repent. The method of repentance is coolness.' The treatise says: Below is the fifth point, the circulation of repentance. There are two points within it: first, praising the merit of repentance; second, repeatedly emphasizing it. In the first point, 'coolness' is mentioned because it extinguishes the causes of unwholesomeness, making them no longer heavy and turbid, hence it is 'cool'; it is separated from the results of birth and death, making it no longer have heat and affliction, hence it is 'cool'. The sutra says: Ananda (one of the ten great disciples of the Buddha) asked, 'Does repenting of past sins mean that they are not counted as past?' The Buddha said, 'Yes, it is like a dark room; if it encounters a bright lamp, the darkness immediately disappears. Good men, do not say that repenting of all past sins means that the sins have entered the past.' The treatise says: Below is the second point, repeatedly emphasizing it. There are two rounds of questions and answers within it. The first round clarifies the principle of repentance, and the second round clarifies the practice of repentance. In this, Ananda's (one of the ten great disciples of the Buddha) question means, 'Repenting of past sins is called repentance, so does that mean that past sins are not counted as past? If the past is no longer the present, so it has entered the past, then how can there be repentance for something that has no sin?' The Buddha's answer says, 'Yes,' meaning that past sins are not counted as past. Therefore, it is not repenting for something that has no sin. The reason for this is that the sins committed in the past have perfumed the Alaya-vijñana (store consciousness), and the seeds constantly flow to the present. Because of this principle, the sins have not entered the past. Moreover, repenting now can govern the time of arising, so that the seeds of those sins no longer flow to the present. Just as when a lamp arises, the darkness in the room disappears. The seeds of sins do not reach the present to manifest, and only then can it be said that the sins have entered the past, rather than saying that there are no sins. --------------------------------------------------------------------------------
Chinese
悔先所有罪者。先所有者非悔所及。不能令彼非先有故。但其先有令不至现。不至现者由悔所为。此与断结之义异者。彼约生灭道故。令未生者不至现在。此就相续道故。令先有者不至现在。又断结者永断种子。悔先罪者。损伏种子。增强之用不至现在故。约此义说入过去也。 经曰。阿难言云何名为忏悔佛言依此经教入真实观一入观时诸罪悉灭离诸恶趣当生净土速成阿耨多罗三藐三菩提。 论曰。此是第二忏悔行法。答中有二。先明行法。后示胜利。初中言依此经教入真实观者。谓依金刚三昧教旨破诸法相名入真实。此是地前相似真观。一入观时诸罪悉灭者。一切罪障从妄想生。今破诸相入真实观。顿破一切妄想境界。所以诸罪一时悉灭。次显胜利即有二句。离诸恶趣当生净土者。是明华报。速成阿耨多罗三藐三菩提者。是示果报。 经曰。佛说是经已尔时阿难及诸菩萨四部大众皆大欢喜心得决定顶礼佛足欢喜奉行。 论曰。此是第六奉行流通。于中四句。皆大欢喜者。闻法欢喜故。心得决定者。离诸疑惑故。顶礼佛足者。重法敬人故。欢喜奉行者。行时转喜故。 甚深且微金刚教今承仰信略记述愿此善根遍法界普利一切无遗缺。 金刚三昧经论卷下 伏为宝祚无疆储 现代汉语译本 对于忏悔先前所造的罪业，先前已发生的罪业是忏悔无法触及的，因为无法使它们不曾发生。然而，忏悔的作用在于使这些先前的罪业不至于显现于现在。这种不显现是由于忏悔的力量。这与断除烦恼结的意义不同，因为断结是基于生灭之道，使未生的烦恼不至于产生。而忏悔先前罪业是就相续之道而言，使先前已有的罪业不至于显现于现在。此外，断除烦恼结是永远断除烦恼的种子，而忏悔先前罪业是减损和降伏罪业的种子，使其增强的作用不至于显现于现在。就此意义而言，可以说罪业进入了过去。 经文说：阿难（Ananda，佛陀的十大弟子之一）问：‘如何称为忏悔？’佛陀（Buddha）说：‘依据此经教义，进入真实观。一旦进入观想，所有罪业都将消灭，远离各种恶趣，当往生净土，迅速成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 论中说：这是第二种忏悔的修行方法。回答中有两部分：首先阐明修行方法，然后揭示其殊胜利益。首先，‘依据此经教义，进入真实观’，是指依据《金刚三昧经》（Vajrasamadhi Sutra）的教旨，破除诸法之相，名为进入真实。这是菩萨（Bodhisattva）于证入初地之前的相似真观。‘一旦进入观想，所有罪业都将消灭’，是因为一切罪障都从妄想而生。如今破除诸相，进入真实观，便能顿破一切妄想境界，所以所有罪业一时之间全部消灭。其次，显示殊胜利益，包含两句话：‘远离各种恶趣，当往生净土’，这是说明花报（因行之果，如花）；‘迅速成就阿耨多罗三藐三菩提’，这是揭示果报（最终之果）。 经文说：佛陀说完此经后，当时阿难及诸菩萨、四部大众都非常欢喜，内心得到坚定，顶礼佛足，欢喜地奉行。 论中说：这是第六种奉行流通。其中包含四句话：‘都非常欢喜’，是因为听闻佛法而欢喜；‘内心得到坚定’，是因为远离各种疑惑；‘顶礼佛足’，是因为尊重佛法和敬重佛陀；‘欢喜地奉行’，是因为在修行时更加欢喜。 甚深且微妙的金刚教法，如今承蒙仰信，略作记述。愿此善根遍及法界，普遍利益一切众生，没有遗漏。 《金刚三昧经论》（Vajrasamadhi Sutra Commentary）卷下 为了祈愿皇位永固无疆。