English
English version: This passage concerns the meaning of the 'Treatise on Buddha-nature' and the 'Śrīmālādevī Siṃhanāda Sūtra'. The five types (of 'garbha' or 'womb') mentioned here actually represent the meaning of the five '藏' (Zang, literally 'store' or 'repository'). It means that there is a certain order. Now, it explains that the 'essence' (体, tǐ) is extremely profound, which is the profoundness of the first 'Tathāgatagarbha' (如来藏, the Womb of the Tathāgata), the profoundness of inner realization, which is the Dharmakāya-garbha (法身藏, the Womb of the Dharma Body). Reaching the profoundness of 'attainment' (得, dé), the profoundness of 'reliance' (依止, yīzhǐ), is the Dharmadhātu-garbha (法界藏, the Womb of the Dharma Realm). The profoundness of 'unsurpassed' (无上, wúshàng) is the Transcendent Supreme Garbha. According to what meaning is it profound? It is the Self-Nature Pure Garbha. Question: Why only explain five types, neither more nor less? Answer: The first is the Self-Nature Abiding Buddha-nature. The second is based on the Self-Nature Abiding Buddha-nature, arising various contemplations, which is to elicit the Buddha-nature. The third is to attain the Buddha-nature. The fourth is to praise that these three are not found in the world. The fifth is that the meaning is profound, only the realm of the Buddha. These five encompass all the activities of the Buddha, the meaning is complete. Question: Why explain these five matters? Answer: Now the Buddha speaks of the One Vehicle (Ekayana), wanting to enable all beings to become Buddhas. The meaning of becoming a Buddha requires possessing these five. Therefore, at the beginning, they are distinguished. If it is said that the Lotus Sutra does not explain Buddha-nature, then the sin of refuting these five meanings is boundless, and the merit and wisdom of understanding these five meanings are immeasurable. Why is it said to be profound? The third part formally explains the profound 'essence'. Why is it said to be profound? Because it is for the sake of Great Bodhi. Great Bodhi is the Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) realized by the Tathāgata (如来, Thus Come One). Furthermore, it is profound because it cannot be known by all Śrāvakas (声闻, Hearers), Pratyekabuddhas (辟支佛, Solitary Buddhas), etc., therefore it is called profound. Specifically pointing out the profound 'essence'. It is precisely using unsurpassed Bodhi as the profound 'essence'. The meaning of Bodhi is to forget thoughts and sever delusions, therefore it is called profound. '又甚深者' (yòu shènshēn zhě, moreover, profound) below, the previous explains the inherent profoundness, now it explains that the Two Vehicles (Hinayana) cannot fathom it, therefore it is called profound. '言智慧者' (yán zhìhuì zhě, speaking of wisdom), the above explains the profoundness gate is completed, now explains the wisdom gate. '言智慧者' (yán zhìhuì zhě, speaking of wisdom), refers to the meaning of Sarvākāra-jñāna (一切种智, all-aspect wisdom). '谓一切种一切智智义故者' (wèi yīqiè zhǒng yīqiè zhì zhì yì gù zhě, meaning, because of the meaning of all-aspect wisdom), 'all aspects' refers to all-aspect wisdom. The Mahāprajñāpāramitāśāstra says that the wisdom gate is called 'seed'. 'Seed' refers to the difference in kind. Because the kinds of wisdom gates are different, it is called 'seed'. '一切智智义故者' (yīqiè zhì zhì yì gù zhě, meaning, because of the meaning of all-wisdom wisdom), one explanation is that it is the wisdom of the person of all-wisdom, therefore 'wisdom' is established again. Another explanation is that it is known by all-wisdom, therefore it is called 'wisdom-wisdom'. '如经已下' (rú jīng yǐxià, as the sutra below), the... -------------------------------------------------------------------------------- 二举经示释处。
Chinese
如经诸佛智慧甚深无量其智慧门难见难觉难知难解难入一切声闻辟支佛等所不能知故 言阿含甚深者。自上已来总释二种甚深。今第二别释阿含甚深。前总后别。皆是天亲释经之体。就文为二。一者前牒阿含甚深为章门。 说阿含甚深 示现有八种下。第二解释。初总明有八。 示现有八种 一者受持读诵已下。别释八种。即成八门。一一中有二。前标名。如经下引经证。 一者受持读诵甚深 如经佛曾亲近供养无量百千万亿无数诸佛故 问。经云亲近供养无量诸佛。云何是受持读诵。答。所以亲近供养者为欲受持读诵故 二者修行甚深。 二者修行甚深 前既受持读诵。今则如说修行。又前是闻慧。今是思慧。又前是信受。今是修行。问。前云何是信。答。龙梵云。信力故受念力故持。故知前是信也。 如经于诸佛所尽行诸所修阿耨多罗三藐三菩提法故 三者果行甚深。 三者果行甚深 前是思慧。今是修慧。以三慧满足去果义近。故言果行。又二慧为因故以修慧为果。 如经舍利弗如来已于无量百千万亿那由他劫勇猛精进所作成就故 四者增长功德心甚深。 四者增长功德心甚深 前是三慧。今是证慧。证慧者是修慧后分始证得真如法 现代汉语译本 《二举经》阐释之处。 如经文所说，诸佛的智慧极其深奥，无量无边，其智慧之门难以见到，难以觉察，难以知晓，难以理解，难以进入，一切声闻（Śrāvaka，听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，不依师教，自身证悟的修行者）等都无法知晓。所以说阿含（Āgama，佛经）甚深。从上文开始，总体解释了两种甚深。现在第二部分，分别解释阿含的甚深。前面是总体的，后面是分别的。这都是天亲（Vasubandhu）菩萨解释经文的体例。从文义上分为两部分。第一部分，先提出阿含甚深作为章节的纲领。 说阿含甚深。显示现有八种（甚深之处）。第二部分是解释。首先总的说明有八种。 显示现有八种。一者受持读诵（Udgrahana-dhāraṇa-vācanā，领受、忆持、读诵）甚深以下。分别解释这八种，就成了八个方面。每一个方面中都有两部分。前面是标明名称，如经文以下是引用经文来证明。 一者受持读诵甚深。如经文所说，佛曾经亲近供养无量百千万亿无数诸佛。问：经文说亲近供养无量诸佛，怎么是受持读诵呢？答：之所以亲近供养诸佛，是为了能够受持读诵佛法。二者修行（Pratipad）甚深。 二者修行甚深。前面已经受持读诵，现在就按照所说的去修行。而且前面是闻慧（Śruta-mayī prajñā，听闻佛法而获得的智慧），现在是思慧（Cintā-mayī prajñā，通过思考获得的智慧）。而且前面是信受，现在是修行。问：前面怎么是信呢？答：龙树（Nāgārjuna）菩萨和鸠摩罗什（Kumārajīva）菩萨说，因为有信心才能领受，因为有念力才能忆持。所以知道前面是信。 如经文所说，在诸佛那里，完全奉行所修的阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）之法。三者果行甚深。 三者果行甚深。前面是思慧，现在是修慧（Bhāvanā-mayī prajñā，通过禅修获得的智慧）。因为三种智慧都圆满了，所以与证得果位的意义相近，所以说是果行。而且前两种智慧是因，所以以修慧为果。 如经文所说，舍利弗（Śāriputra），如来已经在无量百千万亿那由他（nayuta，数量单位）劫中勇猛精进，所作成就。四者增长功德心甚深。 四者增长功德心甚深。前面是三种智慧，现在是证慧。证慧是修慧的后一部分，才开始证得真如法（Tathatā，事物的真实如是之性）。
English
English version Explanation of the Two Topics Sūtra. As the sūtra says, the wisdom of all Buddhas is extremely profound and immeasurable. The gate of their wisdom is difficult to see, difficult to perceive, difficult to know, difficult to understand, and difficult to enter. All Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), and others cannot know it. Therefore, it is said that the Āgamas (Buddhist scriptures) are profound. From the beginning, it generally explains the two kinds of profundity. Now, in the second part, it separately explains the profundity of the Āgamas. The former is general, and the latter is specific. This is the style of Vasubandhu in explaining the scriptures. From the meaning of the text, it is divided into two parts. The first part first presents the profundity of the Āgamas as the outline of the chapter. Speaking of the profundity of the Āgamas, it shows that there are eight kinds (of profundity). The second part is the explanation. First, it generally explains that there are eight kinds. It shows that there are eight kinds. First, the profundity of receiving, upholding, reading, and reciting (Udgrahana-dhāraṇa-vācanā). The following separately explains these eight kinds, which become eight aspects. In each aspect, there are two parts. The first is to state the name, and the following, 'as the sūtra says,' is to cite the sūtra to prove it. First, the profundity of receiving, upholding, reading, and reciting. As the sūtra says, the Buddha once closely approached and made offerings to immeasurable hundreds of thousands of millions of countless Buddhas. Question: The sūtra says that he closely approached and made offerings to immeasurable Buddhas. How is this receiving, upholding, reading, and reciting? Answer: The reason for closely approaching and making offerings to the Buddhas is to be able to receive, uphold, read, and recite the Dharma. Second, the profundity of practice (Pratipad). Second, the profundity of practice. Having already received, upheld, read, and recited, now one practices according to what is said. Moreover, the former is Śruta-mayī prajñā (wisdom gained through hearing), and the latter is Cintā-mayī prajñā (wisdom gained through thinking). Moreover, the former is believing and accepting, and the latter is practicing. Question: How is the former belief? Answer: Nāgārjuna and Kumārajīva said that because of faith, one can receive; because of mindfulness, one can uphold. Therefore, it is known that the former is faith. As the sūtra says, in the presence of all the Buddhas, he fully practiced the Dharma of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) that he cultivated. Third, the profundity of the fruit of practice. Third, the profundity of the fruit of practice. The former is Cintā-mayī prajñā, and the latter is Bhāvanā-mayī prajñā (wisdom gained through meditation). Because the three wisdoms are all fulfilled, it is close to the meaning of attaining the fruit, so it is said to be the fruit of practice. Moreover, the first two wisdoms are the cause, so Bhāvanā-mayī prajñā is taken as the fruit. As the sūtra says, Śāriputra, the Tathāgata has been courageous and diligent in immeasurable hundreds of thousands of millions of nayutas (a unit of measurement) of kalpas (eons), accomplishing what has been done. Fourth, the profundity of increasing the mind of merit. Fourth, the profundity of increasing the mind of merit. The former is the three wisdoms, and the latter is the wisdom of realization. The wisdom of realization is the latter part of Bhāvanā-mayī prajñā, and only then does one begin to realize the nature of Tathatā (suchness). -------------------------------------------------------------------------------- 身。故言增长功德心。
Chinese
如经名称普闻故 五者快妙事心甚深。 五者快妙事心甚深 上来四种明因甚深。从此后四种明果甚深。快妙事者。谓大涅槃。 如经舍利弗如来毕竟成就希有之法故 六者无上甚深。 六者无上甚深 第五涅槃果。第六是菩提果。即摄论第九第十二胜相也。前亦是果果。今是其果。又前是法身。今是应身。 如经舍利弗难解之法如来能知故 七者入甚深。 七者入甚深者名字章句意难得故自在住持不同外道说因缘法名为甚深 三身为论今是化身。自他分别前二名为自德。后二谓化他德。言入甚深者。如来说教令人悟入于理能自在住持。不同外道说因缘法。外道所说或堕邪因或堕无因。又因缘者名为所以。所以者是义。外道之法有字无义。佛法不尔。 如经舍利弗难解法者诸佛如来随宜所说意趣难解故 八者不共二乘住持甚深。 八者不共声闻辟支佛所作住持甚深 前不同外道。今则不共二乘。而言所作住持者。诸佛如来凡所施为造作住持佛法。并非二乘所知。 如经一切声闻辟支佛等所不能知故 如是说妙法功德已者。自上已来别明妙法功德。今是论主总结令人识知分齐也。 如是说妙法功德已 次说如来法师功德者。第二 现代汉语译本：身。所以说增长功德心。 如经文名称广为流传的缘故，五者是快速奇妙之事，其心甚深。 五者是快速奇妙之事，其心甚深。以上四种说明了因的甚深。从此之后的四种说明了果的甚深。快速奇妙之事，指的是大涅槃（Mahā-nirvāṇa）。 如经文舍利弗（Śāriputra）所说，如来（Tathāgata）毕竟成就稀有之法的缘故，六者是无上甚深。 六者是无上甚深。第五是涅槃果。第六是菩提（Bodhi）果。也就是《摄大乘论》第九和第十二的殊胜相。前面也是果的果。现在是其果。而且前面是法身（Dharmakāya），现在是应身（Nirmāṇakāya）。 如经文舍利弗（Śāriputra）所说，难以理解之法如来（Tathāgata）能够知晓的缘故，七者是入甚深。 七者是入甚深，因为名字章句的意义难以获得，自在住持不同于外道所说的因缘法，所以名为甚深。三身（Trikāya）的论述，现在是化身（Nirmāṇakāya）。自他分别，前二名为自德，后二谓化他德。说入甚深，是因为如来说教使人领悟进入真理，能够自在住持。不同于外道所说的因缘法。外道所说或者堕入邪因，或者堕入无因。而且因缘指的是所以然。所以然就是义理。外道之法有字无义。佛法不是这样。 如经文舍利弗（Śāriputra）所说，难以理解之法，诸佛如来（Tathāgata）随顺时宜所说的意趣难以理解的缘故，八者是不共二乘住持甚深。 八者是不共声闻（Śrāvaka）、辟支佛（Pratyekabuddha）所作住持甚深。前面不同于外道。现在则不共二乘。所说所作住持，是说诸佛如来凡所施为造作住持佛法。并非二乘所能知晓。 如经文一切声闻（Śrāvaka）、辟支佛（Pratyekabuddha）等所不能知晓的缘故。像这样说完妙法功德之后。从上面开始分别说明妙法的功德。现在是论主总结，使人认识了解分际。 像这样说完妙法功德之后，接下来要说如来（Tathāgata）法师的功德。第二