English
English version: Body. Therefore, it is said to increase the mind of merit. As the Sutra's name is widely known, the fifth is the quick and wonderful matter, and its mind is very profound. The fifth is the quick and wonderful matter, and its mind is very profound. The above four explain the profoundness of the cause. The following four explain the profoundness of the result. The quick and wonderful matter refers to the Great Nirvana (Mahā-nirvāṇa). As the Sutra says, due to Śāriputra, the Tathāgata ultimately achieves rare and wonderful dharmas, the sixth is the unsurpassed profoundness. The sixth is the unsurpassed profoundness. The fifth is the fruit of Nirvana. The sixth is the fruit of Bodhi. That is, the ninth and twelfth excellent aspects of the *Mahāyānasaṃgraha*. The previous one was also the fruit of the fruit. Now it is its fruit. Moreover, the previous one was the Dharmakāya, and now it is the Nirmāṇakāya. As the Sutra says, due to Śāriputra, the Tathāgata is able to know the difficult-to-understand dharmas, the seventh is the profoundness of entering. The seventh is the profoundness of entering, because the meaning of the names, phrases, and sentences is difficult to obtain, and the independent abiding is different from the causal conditions taught by external paths, so it is called profound. In the discussion of the Trikāya, it is now the Nirmāṇakāya. Distinguishing between self and others, the first two are called self-virtues, and the latter two are called virtues of transforming others. Saying 'entering profoundness' is because the Tathāgata's teachings enable people to awaken and enter into the truth, and to be able to independently abide. This is different from the causal conditions taught by external paths. What the external paths say either falls into wrong causes or falls into no cause. Moreover, causal conditions refer to the reason why. The reason why is the meaning. The dharmas of external paths have words but no meaning. The Buddha's Dharma is not like that. As the Sutra says, due to Śāriputra, the difficult-to-understand dharmas, the intentions spoken by the Buddhas and Tathāgatas according to the occasion are difficult to understand, the eighth is the profoundness of abiding that is not shared by the two vehicles. The eighth is the profoundness of abiding that is not shared by the Śrāvakas and Pratyekabuddhas. The previous one was different from external paths. Now it is not shared by the two vehicles. The so-called abiding is that all the actions and creations of the Buddhas and Tathāgatas in upholding the Buddha's Dharma are not known by the two vehicles. As the Sutra says, because all the Śrāvakas and Pratyekabuddhas are unable to know. Having spoken about the merits of the wonderful Dharma in this way. From above, the merits of the wonderful Dharma have been explained separately. Now the author of the treatise summarizes, so that people can recognize and understand the distinctions. Having spoken about the merits of the wonderful Dharma in this way, next, the merits of the Tathāgata Dharma teacher will be discussed. Second --------------------------------------------------------------------------------
Chinese
次明法师功德。就文为二。一者总明法师功德。二别明法师功德。前明妙法功德。亦初总后别。二种甚深为总。阿含甚深为别。今亦明总别也。就总中为二。一论主总标法师功德。二者引经证。 次说如来法师功德成就应知 妙法功德是自德。法师功德是化他德。要前自德然后化他。故云次说 如经下次引经证。 如经何以故舍利弗诸佛如来自在说因成就故 云自在说因成就者。有自在说法之德。此德即是说法之因。故言自在说因。问。前第七第八亦有说法义已是法师。云何至此方始辨耶。答。论主大判二章。故开二门耳。初章非无法师。后段亦有妙法。又前第七第八直明如来言教等不同外道二乘未正明化物。今正明化物。故名法师功德 如来成就四种功德下。第二明如来法师功德。就文为二。一略明四种功德。二广明四种功德。亦即初是标章。后解释。就初又二。一者论主总明四种功德。第二引经别明四种功德。即释上自在说因。以具四种功德能为说法故。 如来成就四种功德故能度众生 四种功德是说之因 何等为四下。第二引经别明四种功德。即成四别。一一中为三。一者标名。二者引经证。三者释经。言住成就者。谓标名也。 一者住成就 住种种方便度脱众生。故名为住。或有论 现代汉语译本：接下来阐述法师的功德。从文义上分为两部分：一是总的阐述法师的功德，二是分别阐述法师的功德。前面阐述妙法的功德，也是先总后分，以两种甚深为总，阿含甚深为别。现在也阐述总和别。在总的阐述中又分为两部分：一是论主总的标明法师的功德，二是引用经文来证明。 ‘接下来应当了解如来法师的功德成就。’妙法的功德是自身的功德，法师的功德是教化他人的功德。必须先有自身的功德然后才能教化他人，所以说‘接下来阐述’。‘如经下’是接下来引用经文来证明。 ‘如经文所说：为什么呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！诸佛如来能够自在地说法，是因为成就了因。’ 所谓‘自在说因成就’，是指具有自在说法的功德。这种功德就是说法的因，所以说‘自在说因’。问：前面第七品和第八品也有说法的含义，已经算是法师了，为什么到这里才开始辨析呢？答：论主（指本论的作者）大致分为两个章节，所以开了两个门。前一章并非没有法师，后一段也有妙法。而且，前面第七品和第八品只是说明如来的言教等不同于外道和二乘，没有正式说明教化众生。现在正式说明教化众生，所以称为法师功德。‘如来成就四种功德下’，第二部分阐述如来法师的功德。从文义上分为两部分：一是简略地阐述四种功德，二是详细地阐述四种功德。也就是前面是标明章节，后面是解释。在简略的阐述中又分为两部分：一是论主总的阐述四种功德，二是引用经文分别阐述四种功德。也就是解释上面所说的自在说因，因为具备四种功德才能说法。 ‘如来成就四种功德，所以能够度化众生。’四种功德是说法的因。‘何等为四下’，第二部分引用经文分别阐述四种功德。也就是成就四种分别。每一个分别中分为三部分：一是标明名称，二是引用经文来证明，三是解释经文。‘言住成就者’，是指标明名称。 ‘一者，住成就。’安住于种种方便来度脱众生，所以称为住。或者有论
English
English version: Next, the merits of a Dharma Master will be explained. From the perspective of the text, it is divided into two parts: first, a general explanation of the merits of a Dharma Master, and second, a separate explanation of the merits of a Dharma Master. The previous explanation of the merits of the Wonderful Dharma was also first general and then specific, with the two kinds of profoundness as general and the Āgama (Āgama, collections of early Buddhist texts) profoundness as specific. Now, both the general and the specific will be explained. Within the general explanation, there are two parts: first, the author of the treatise generally indicates the merits of a Dharma Master, and second, quotes scriptures to prove it. 'Next, it should be known that the merits and achievements of the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) Dharma Master. 'The merits of the Wonderful Dharma are one's own merits, and the merits of a Dharma Master are the merits of transforming others. One must first have one's own merits before one can transform others, so it is said 'Next, it will be explained.' 'As in the scripture below' is the next quotation of scripture to prove it. 'As the scripture says: Why is that? Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! The Buddhas and Tathāgatas are able to freely preach the Dharma because they have achieved the cause.' The so-called 'achievement of the cause of free preaching' refers to having the merit of freely preaching the Dharma. This merit is the cause of preaching the Dharma, so it is said 'cause of free preaching.' Question: The seventh and eighth chapters also have the meaning of preaching the Dharma and are already considered Dharma Masters, so why is it only now that it is being analyzed? Answer: The author of the treatise roughly divides it into two chapters, so he opened two doors. The previous chapter is not without Dharma Masters, and the latter section also has the Wonderful Dharma. Moreover, the previous seventh and eighth chapters only explained that the teachings of the Tathāgata, etc., are different from those of the non-Buddhists and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and did not formally explain the transformation of sentient beings. Now, the transformation of sentient beings is formally explained, so it is called the merits of a Dharma Master. 'The Tathāgata achieves four kinds of merits below,' the second part explains the merits of the Tathāgata Dharma Master. From the perspective of the text, it is divided into two parts: first, a brief explanation of the four kinds of merits, and second, a detailed explanation of the four kinds of merits. That is, the former is the indication of the chapter, and the latter is the explanation. Within the brief explanation, there are two parts: first, the author of the treatise generally explains the four kinds of merits, and second, quotes scriptures to separately explain the four kinds of merits. That is, it explains the above-mentioned cause of free preaching, because one must possess four kinds of merits in order to preach the Dharma. 'The Tathāgata achieves four kinds of merits, so he is able to liberate sentient beings.' The four kinds of merits are the cause of preaching the Dharma. 'What are the four below,' the second part quotes scriptures to separately explain the four kinds of merits. That is, it achieves four kinds of distinctions. Within each distinction, there are three parts: first, indicating the name, second, quoting scriptures to prove it, and third, explaining the scripture. 'The one who speaks of the achievement of abiding' refers to indicating the name. 'First, the achievement of abiding.' Abiding in various skillful means to liberate sentient beings, so it is called abiding. Or there is a treatise --------------------------------------------------------------------------------
Chinese
本称为往字。所言往者众生有二种。一背小向大。名之为来。如穷子还向本国乃至遂至父舍。二背大向小。名之为去。亦如穷子背宅而去。佛亦二种。一者应身。为大心众生故名为来。二化身。成就众生。如彼长者执持除粪器往到子所。今此中八相成道即往义。故言往方便 如经下第二引经。 如经舍利弗如来成就种种方便故 种种方便者。第三释经。 种种方便者从兜率天退乃至示现入涅槃故 八相成道即八方便。故云种种。若依佛性论有十四种方便。一现本生事。二现生兜率天。三从天下受中阴。四入胎。五出胎。六学伎能。七童子游戏。八出家。九苦行。十诣菩提树下。十一破魔军。十二成佛道。十三转法轮。十四般涅槃 二者教化成就。释第二亦有三别。一标章。二引经。三释经。 二者教化成就 言教化成就者。如来能知深净因缘。染法诫之令舍。净法劝之令修。以具诫劝二门故名为教化 如经下第二引经。 如经种种知见故 种种知见者示现染净诸因故者下。第三释经。 种种知见者示现染净诸因故 以有染有净故称种种。若依摄论阿赖耶识是一切染净因。故彼偈云。此界无始时一切法依止。是道有染净。及有得涅槃。又释。依胜鬘经如来藏是染净因。以染净依如来藏故 此部分被称为‘往’字。所说的‘往’，指的是众生有两种情况：一是背离小乘，趋向大乘，这称为‘来’，就像穷困的儿子返回自己的国家，最终到达父亲的家。二是背离大乘，趋向小乘，这称为‘去’，也像穷困的儿子背离家宅而去。佛也有两种示现：一是应身（Nirmanakaya），为了大乘根器的众生而示现，这称为‘来’。二是化身（Sambhogakaya），为了成就众生而示现，就像那位长者拿着除粪的器具前往儿子所在之处。现在这里所说的八相成道（Eight stages of attaining Buddhahood）就是‘往’的含义，所以说是‘往方便’。如下文第二部分引用经文。 如经文所说：‘舍利弗（Sariputra），如来（Tathagata）成就种种方便故’。‘种种方便’，第三部分解释经文。 ‘种种方便’，指的是从兜率天（Tushita Heaven）退下，乃至示现入涅槃（Nirvana）的种种过程。八相成道即是八种方便，所以说是‘种种’。如果依据《佛性论》，则有十四种方便：一是示现过去生中的事迹，二是示现生于兜率天，三是从兜率天降下并接受中阴身（Antarabhava），四是入胎，五是出胎，六是学习技能，七是童年游戏，八是出家，九是苦行，十是前往菩提树下，十一是破除魔军，十二是成就佛道，十三是转法轮（Dharmacakra），十四是般涅槃（Parinirvana）。二者是教化成就。解释第二部分也有三个方面：一是标明纲要，二是引用经文，三是解释经文。 二者是教化成就。所说的‘教化成就’，指的是如来能够了知深刻清净的因缘，对于染污之法，告诫众生令其舍弃；对于清净之法，劝导众生令其修习。因为具备告诫和劝导这两种途径，所以称为‘教化’。如下文第二部分引用经文。 如经文所说：‘种种知见故’。‘种种知见’，指的是示现染污和清净的各种因缘。下文第三部分解释经文。 ‘种种知见’，指的是示现染污和清净的各种因缘。因为有染污，有清净，所以称为‘种种’。如果依据《摄大乘论》（Mahāyānasaṃgraha），阿赖耶识（Ālaya-vijñāna）是一切染污和清净的因。所以其中的偈颂说：‘此界无始时，一切法依止，是道有染净，及有得涅槃。’又解释说，依据《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra），如来藏（Tathāgatagarbha）是染污和清净的因。因为染污和清净都依于如来藏的缘故。