English
English version: Again, there are three aspects to persuading people to believe and accept. First is persuading to believe, then 'everything below persuades to accept,' where 'to gather' means 'to accept.' 'The three kinds of beings raise their positions to explain the meaning of persuasion,' meaning that to enter the position of a Buddha, all sentient beings have Buddha-nature. Relying on Buddha-nature to generate the aspiration, and receiving the Threefold Pure Precepts. Receiving the Buddha's precepts is called entering the Buddha's position. Therefore, the *Mahāparinirvāṇa Sūtra* says: 'Those who study the Mahayana, although they have flesh eyes, are called Buddha eyes.' The first two sentences refer to being the same as the expedient position, and the next two sentences explain being the same as the position of realizing truth. The name 'Buddha position' can refer to either the real Buddha position or the similar Buddha position. From beginning to end, the names, contemplation, and practice are similar. In one moment of realization, one obtains the root of the Dharmakaya. From 'A' to '荼' (荼 is likely a typo and should be 'ta'), one gradually realizes great enlightenment and is called a true Buddha child. Therefore, Śāriputra received the prediction. Entering the initial dwelling of the perfect teaching is called a true child, born from the Buddha's mouth and transformed by the Dharma. Therefore, it is said that being in the same position as the Great Enlightenment means one is already a true child of all Buddhas. 'The second part, '爾時下第二釋迦序為二', is divided into two parts. First is the narration by the compilers of the sutra, and second is the Buddha Śākyamuni's own words. The first part is further divided into three parts. First is the narration of the Buddha intending to establish precepts, second is the emanation of light displaying auspicious signs, and third is the assembly's desire to hear. The first part is further divided into four parts. First is stating the time and indicating the master of teaching. '爾時' (at that time) refers to that time. It refers to when the trace Buddha (Śākyamuni) returned after receiving the decree from the original Buddha (Vairocana). Therefore, it is said '爾時' (at that time). Śākya (釋迦) is the surname, meaning 'capable of benevolence.' Muni (牟尼) is the name, meaning 'silent.' Because body, speech, and mind are all complete, he obtained this name. '初坐下第二標處即菩提樹' (The second part, 'first sitting below indicates the place, which is the Bodhi tree'), which is the Bodhi tree. It is also called the Tree of Enlightenment. Enlightenment is attained under the tree. '道' (dao, the way) and '菩提' (bodhi, enlightenment) are different transliterations of each other. In Magadha, under this tree is the Vajra seat. All the thousand Buddhas of the Bhadrakalpa attained Bodhi by sitting on this seat. Now, Śākyamuni Buddha and his companions demonstrate new realization, so it is said '初坐等' (first sitting, etc.). '成無上覺者第三明得道' (The third part, 'achieving unsurpassed enlightenment explains attaining the way'), explains attaining unsurpassed enlightenment. At the Avatamsaka Assembly, he demonstrated the initial attainment of the way and established the Bodhisattva precepts for those of great capacity. Therefore, the *Avatamsaka Sūtra* says, 'At the Bodhi field, he initially achieved perfect enlightenment.' The *Nāmadheyagotra* says that the trace of Vairocana Buddha is named Śākyamuni. If seen by those of small capacity, it is the initial attainment of the way in the Deer Park. Later, rules were established based on events. The name Śākyamuni is the same, but the initial attainment of the way is different. Now, to distinguish these differences, the following text says '初結菩薩波羅提木叉' (initially establishing the Prātimokṣa of the Bodhisattvas). '初結下第四出所結之法' (The fourth part, 'initially establishing below reveals the Dharma to be established'), which is divided into four parts. First is stating the name, second is '孝順下明能成勝因' (filial piety below explains the superior cause that can be achieved), and third is '孝順至道' (filial piety is the ultimate path). --------------------------------------------------------------------------------
Chinese
下明能成胜果。四孝名下结异名。初文言初结者。十地论云佛成道后第二七日也。次文言孝顺等。孝谓志心敬养。顺谓随从尊命。从谁孝顺略举三境。一父母生育恩。二师僧训道恩。三三宝救护恩。言父母者过现曾生养育于我。轮回六道并是父母。为是义故起无缘慈悲。竭诚敬养令发道心拔苦与乐。二师僧恩者。和上阇梨并名师僧。和上名力生道力由成故。阇梨名正行纠正我行故。故书云。非父母以无生。非师长无以成。非君王无以荣。民生在三事之如一。今阇梨和上三学训诲。三身由此生。近导始末三德由是而成。自行化他光显圣旨。住持佛日名称普闻。入位证极功归师友。如此荣益遍于法界体等虚空。岂同世荣一界一国而已。故知师僧能生能成能荣三事具足。自非缘理持戒三聚为心以法供养为上为最。余焉能报一句之泽。三三宝者三世如来自证常乐垂形十界俯遂机缘。夙夜惟念破惑授记宣五味法极济无边。张八教网为种熟脱。流通永劫由菩萨僧。或实或权本迹难测。为大为小匡辅法王。像末边方感遇遗风。一经于耳千劫不朽。况思惟修习解脱良因。岂非三宝之力。故须学佛慈悲行菩萨行名孝顺三宝。问僧宝与前师僧何别。答师僧名宽体狭局我所承。僧宝名体俱宽该通三世(云云)。第三能成胜果中。孝顺至道等谓 现代汉语译本 下明能成就殊胜的果报。以‘四孝’之名，结下不寻常的功德。‘初文言初结者’，出自《十地论》，指的是佛陀成道后第二个七日。‘次文言孝顺等’，孝，指的是以至诚之心恭敬供养；顺，指的是遵从长辈的命令。至于应该对谁行孝顺，这里简要列举三种对象：一、父母的生育之恩，二、师僧的教导之恩，三、三宝的救护之恩。 说到父母，他们于过去、现在都曾生育养育过我。轮回六道中的众生都曾是我的父母。因此，要生起无缘大慈悲心，竭尽诚意地恭敬供养他们，使他们发起菩提心，帮助他们脱离苦难，给予他们安乐。二、师僧的恩德，和尚（Upadhyaya）和阿阇梨（Acarya）都可以称为师僧。和尚的意思是‘力生’，因为道力是由和尚而成就的；阿阇梨的意思是‘正行’，因为他们能纠正我的行为。所以古书上说：‘没有父母，就没有生命；没有师长，就无法成就；没有君王，就无法荣耀。’百姓的生活离不开这三件事，它们同等重要。如今，阿阇梨和和尚以三学教诲我们，三身（法身、报身、应身）由此而生。他们引导我们从开始到最终成就三德（法身德、般若德、解脱德）。他们身体力行，教化他人，光大圣人的旨意，住持佛法，使佛法如日中天，名声传遍天下。证悟果位，功劳归于师友。这样的荣耀利益遍及法界，与虚空同等。这岂能与世俗的荣耀只局限于一个国家相比？由此可知，师僧能生、能成、能荣，三事俱足。如果不是凭借对真理的理解，持守戒律，以三聚净戒为心，以如法供养为最上，又怎能报答师僧的一句教诲之恩呢？三、三宝，三世诸佛以其自证的常乐之境，垂示于十界众生，俯顺众生的根机。他们日夜思念着如何破除众生的迷惑，为众生授记，宣说五味之法，救济无边众生。张开八教之网，为众生种下善根，使之成熟解脱。佛法的流通永劫不衰，依靠的是菩萨僧。菩萨僧或显真实身份，或示方便之身，其本迹难以测度。他们或大或小，匡扶法王（佛陀）。即使在末法时代的边远地区，也能感受到佛法的遗风。一句佛经入耳，千劫不朽，更何况是思惟修习，这才是解脱的良好因缘。这难道不是三宝的力量吗？所以，必须学习佛陀的慈悲，行菩萨行，这才是孝顺三宝。 问：僧宝与前面的师僧有什么区别？答：师僧的范围较窄，局限于我所承事的师长；僧宝的范围则宽广得多，涵盖三世一切僧众。 第三，‘能成胜果中，孝顺至道等’，指的是...
English
English version It can bring about supreme and excellent results. Under the name of 'Four Filial Piety', extraordinary merits are accumulated. 'The initial text refers to the initial connection', which comes from the *Dasabhumika Sutra*, referring to the second seventh day after the Buddha's enlightenment. 'The following text refers to filial piety, etc.' Filial piety (孝, xiào) means to respectfully support and nourish with sincere devotion; obedience (顺, shùn) means to follow the commands of elders. As for whom one should be filial to, here are three objects briefly listed: first, the kindness of parents in giving birth and raising; second, the kindness of teachers and monks in teaching the Way; and third, the kindness of the Three Jewels in protecting. Speaking of parents, they have given birth to and raised me in the past and present. All beings in the six realms of reincarnation have been my parents. Therefore, one should generate boundless compassion and sincerely respect and support them, enabling them to arouse the Bodhi mind, helping them to escape suffering and giving them happiness. Second, the kindness of teachers and monks. Upadhyaya (和上, héshàng) and Acarya (阇梨, shélí) can both be called teachers and monks. Upadhyaya means 'strength-generator', because the strength of the Way is achieved through the Upadhyaya; Acarya means 'correct conduct', because they can correct my conduct. Therefore, ancient books say: 'Without parents, there is no life; without teachers, there is no achievement; without a king, there is no glory.' The lives of the people cannot be separated from these three things, which are equally important. Now, the Acarya and Upadhyaya teach us with the Three Learnings (三学, sānxué), from which the Three Bodies (三身, sānshēn) [Dharmakaya (法身), Sambhogakaya (报身), Nirmanakaya (应身)] arise. They guide us from the beginning to the end, achieving the Three Virtues [Dharmakaya-virtue (法身德), Prajna-virtue (般若德), Liberation-virtue (解脱德)]. They practice and transform others, glorifying the Buddha's teachings, upholding the Dharma, making the Buddha's teachings as bright as the sun, and spreading their names throughout the world. Realizing the fruit of enlightenment, the merit belongs to teachers and friends. Such glory and benefit pervade the Dharma realm, equal to space. How can this be compared to worldly glory, which is limited to one country? From this, we know that teachers and monks can generate, achieve, and glorify, fulfilling all three things. If it were not for relying on the understanding of truth, upholding the precepts, taking the Three Pure Precepts (三聚净戒, sānjù jìngjiè) as the mind, and making offerings according to the Dharma as the highest, how could one repay the kindness of even a single word of teaching from the teachers and monks? Third, the Three Jewels (三宝, sānbǎo). The Buddhas of the three times, with their self-realized state of eternal bliss, manifest in the ten realms, according to the capacities of sentient beings. They think day and night about how to break through the delusions of sentient beings, bestow predictions upon them, preach the five flavors of Dharma, and save boundless sentient beings. They spread the net of the Eight Teachings (八教, bājiào), planting the seeds of goodness in sentient beings, enabling them to mature and be liberated. The circulation of the Dharma will never decline, relying on the Bodhisattva Sangha. The Bodhisattva Sangha may manifest their true identity or show expedient forms, their origins being difficult to fathom. They are great or small, assisting the Dharma King (Buddha). Even in remote areas of the Dharma-ending Age, one can feel the legacy of the Dharma. A single verse of scripture entering the ear will not decay for thousands of kalpas, let alone thinking, practicing, and cultivating, which is a good cause for liberation. Is this not the power of the Three Jewels? Therefore, one must learn the compassion of the Buddha and practice the Bodhisattva path, which is filial piety to the Three Jewels. Question: What is the difference between the Sangha Jewel and the aforementioned teachers and monks? Answer: The scope of teachers and monks is narrower, limited to the teachers I serve; the scope of the Sangha Jewel is much broader, encompassing all Sangha members of the three times. Third, 'In the ability to achieve supreme results, filial piety is equivalent to the path', refers to... --------------------------------------------------------------------------------