English
This section is called the word 'going'. The 'going' refers to two kinds of sentient beings: first, turning away from the small and towards the great, which is called 'coming', like a poor son returning to his own country and eventually reaching his father's house; second, turning away from the great and towards the small, which is called 'going', also like a poor son leaving his home. Buddhas also have two kinds of manifestations: first, the Nirmanakaya (应身), which is manifested for sentient beings with great aspirations and is called 'coming'; second, the Sambhogakaya (化身), which is manifested to accomplish sentient beings, like the elder holding a dung-removing tool and going to his son's place. Now, the Eight Stages of Attaining Buddhahood (八相成道) here are the meaning of 'going', so it is said 'going expedient'. As in the second part below, quoting the sutra. As the sutra says: 'Sariputra (舍利弗), the Tathagata (如来) accomplishes various expedients.' 'Various expedients', the third part explains the sutra. 'Various expedients' refers to the various processes from descending from Tushita Heaven (兜率天) to manifesting entering Nirvana (涅槃). The Eight Stages of Attaining Buddhahood are eight kinds of expedients, so it is said 'various'. If based on the Treatise on Buddha-nature, there are fourteen kinds of expedients: first, manifesting events from past lives; second, manifesting birth in Tushita Heaven; third, descending from Tushita Heaven and accepting the intermediate state (Antarabhava 中阴身); fourth, entering the womb; fifth, emerging from the womb; sixth, learning skills; seventh, childhood games; eighth, leaving home; ninth, ascetic practices; tenth, going under the Bodhi tree; eleventh, destroying the demon army; twelfth, attaining Buddhahood; thirteenth, turning the Wheel of Dharma (Dharmacakra 转法轮); fourteenth, entering Parinirvana (般涅槃). The second is accomplishment through teaching. Explaining the second part also has three aspects: first, stating the outline; second, quoting the sutra; third, explaining the sutra. The second is accomplishment through teaching. 'Accomplishment through teaching' refers to the Tathagata being able to know the profound and pure causes and conditions; for defiled dharmas, admonishing sentient beings to abandon them; for pure dharmas, encouraging sentient beings to cultivate them. Because it possesses both admonishment and encouragement, it is called 'teaching'. As in the second part below, quoting the sutra. As the sutra says: 'Because of various knowledges and views.' 'Various knowledges and views' refers to manifesting various causes of defilement and purity. The third part below explains the sutra. 'Various knowledges and views' refers to manifesting various causes of defilement and purity. Because there is defilement and there is purity, it is called 'various'. If based on the Mahāyānasaṃgraha (摄大乘论), the Alaya-vijñāna (阿赖耶识) is the cause of all defilement and purity. So the verse in it says: 'This realm from beginningless time, all dharmas rely on, this path has defilement and purity, and there is attainment of Nirvana.' It is also explained that, based on the Śrīmālādevī Siṃhanāda Sūtra (胜鬘经), the Tathāgatagarbha (如来藏) is the cause of defilement and purity. Because defilement and purity rely on the Tathāgatagarbha. --------------------------------------------------------------------------------
Chinese
。二者通论。一切染烦恼是生死染法之因。无漏是涅槃净法之因。如彼众名章广说及胜鬘经。生死依如来藏故。通释者染净种子为生死因。无漏熏习是涅槃因。佛内知此二。外为物示现。故名为法师。有论本云染净诸因。今谓。知染净因摄知因义尽。若言净因者。但知净不知染。摄因义不尽 三者功德毕竟成就者。释第三亦三别。初标。次引证。后释。 三者功德毕竟成就 而言功德卑竟成就者。依后两处又释之。一者下云具足力无畏等一切功德名功德毕竟成就。二者依后文具人无我及法无我观。唯就大乘法中有此功德名毕竟成就 如经下第二引经证。 如经种种念观故 种种念观者。第三释经。 种种念观者以说彼法成就因缘如法相应故 次说彼法成就因缘者。夫欲说法要须成就诸德。即是说法因缘。有说法因缘方得与诸法相应。诸法相应方得说法。前第三知染净因明佛知有法。今显人法二无我观谓知空法。以具知空有故名法师。问。云何名种种念观。答。具人法二无我名为种种 四者说成就亦三。初标。 四者说成就 如经下引经。 如经种种言辞故 种种言辞者。第三释经。 种种言辞者以四无碍智依何等何等名字章句随何等何等众生能受而为说故 依何等名字章句者。 现代汉语译本 二者通论。一切染污烦恼是生死轮回的染污之因，无漏智慧是涅槃清净之法的因。如同《众名章》广说和《胜鬘经》所说，生死轮回依赖于如来藏（Tathagatagarbha，如来法身）。通俗解释是，染污和清净的种子是生死轮回的原因，无漏的熏习是涅槃的原因。佛陀内在知晓这两者，对外为众生示现，因此被称为法师（Dharmacharya，佛法导师）。有的论本说染污和清净的诸因，我认为，知晓染污和清净的因就包含了知晓因的意义。如果只说清净的因，那么只知清净而不知染污，就不能完全包含因的意义。 三者，功德毕竟成就。解释第三点也分为三个部分：首先是标示，然后是引用证据，最后是解释。 三者功德毕竟成就，说到功德毕竟成就，依据后面的两处经文又进行解释。第一处是下文说，具足十力（Dasabala，佛陀的十种力量）、四无畏（Catur-vaisaradyas，佛陀的四种无畏）等一切功德，名为功德毕竟成就。第二处是依据后文所说的具足人无我（Pudgala-nairatmya，对个体不存在的认知）和法无我（Dharma-nairatmya，对现象不存在的认知）的观照。只有在大乘佛法中才有这种功德，名为毕竟成就。如下面的经文，第二部分引用经文作为证据。 如经种种念观故，种种念观，第三部分解释经文。 种种念观，因为宣说那法成就的因缘，如法相应。接下来是说那法成就的因缘，想要说法，必须要成就各种功德，这就是说法的因缘。有了说法的因缘，才能与诸法相应，与诸法相应才能说法。前面第三点知晓染污和清净的因，说明佛陀知晓有法。现在显示人无我和法无我的观照，是知晓空法。因为具足知晓空和有，所以名为法师。问：怎样名为种种念观？答：具足人无我和法无我，就名为种种。四者，说成就也分为三个部分，首先是标示。 四者说成就，如下面的经文，引用经文。 如经种种言辞故，种种言辞，第三部分解释经文。 种种言辞，因为以四无碍智（Catur-pratisamvit，四种无碍的智慧），依据什么什么名字章句，随着什么什么众生能够接受而为他们宣说。依据什么名字章句。
English
English version A general discussion of the two. All defiled afflictions are the cause of the defiled dharmas of samsara (birth and death), while non-outflow (anāsrava, free from defilements) is the cause of the pure dharmas of nirvana. This is extensively explained in texts like the 'Chapter on Various Names' and the 'Śrīmālādevī Sūtra'. Samsara relies on the Tathagatagarbha (the womb of the Thus-Come One). A common explanation is that defiled and pure seeds are the cause of samsara, while the cultivation of non-outflow is the cause of nirvana. The Buddha knows these two internally but reveals them externally to beings, hence being called a Dharmacharya (teacher of the Dharma). Some treatises state defiled and pure causes. I say that knowing the defiled and pure causes encompasses the meaning of knowing the cause. If only the pure cause is mentioned, then only purity is known, and defilement is not known, thus not fully encompassing the meaning of the cause. Thirdly, the complete accomplishment of merit. The explanation of the third point is also divided into three parts: first, the indication; second, the citation of evidence; and third, the explanation. Thirdly, the complete accomplishment of merit. Regarding the complete accomplishment of merit, it is further explained based on the following two passages. The first is the statement below that possessing all merits such as the ten powers (Dasabala, the ten powers of a Buddha) and the four fearlessnesses (Catur-vaisaradyas, the four kinds of fearlessness of a Buddha) is called the complete accomplishment of merit. The second is based on the later text regarding the contemplation of the absence of self in persons (Pudgala-nairatmya, the non-existence of an individual self) and the absence of self in phenomena (Dharma-nairatmya, the non-existence of inherent existence in phenomena). Only in the Mahayana Dharma is there this merit called complete accomplishment. As in the sutra below, the second part cites the sutra as evidence. As the sutra says, 'because of various mindfulness and contemplation'. 'Various mindfulness and contemplation', the third part explains the sutra. 'Various mindfulness and contemplation' means that the causes and conditions for the accomplishment of that Dharma are spoken of, being in accordance with the Dharma. Next is speaking of the causes and conditions for the accomplishment of that Dharma. To expound the Dharma, one must accomplish various merits, which are the causes and conditions for expounding the Dharma. Only with the causes and conditions for expounding the Dharma can one be in accordance with all dharmas, and only in accordance with all dharmas can one expound the Dharma. The previous third point, knowing the defiled and pure causes, shows that the Buddha knows the existence of dharmas. Now, revealing the contemplation of the absence of self in persons and the absence of self in phenomena is knowing the emptiness of dharmas. Because one fully knows emptiness and existence, one is called a Dharmacharya. Question: What is meant by 'various mindfulness and contemplation'? Answer: Possessing the absence of self in persons and the absence of self in phenomena is called 'various'. Fourthly, speaking of accomplishment is also divided into three parts, first, the indication. Fourthly, speaking of accomplishment. As in the sutra below, citing the sutra. As the sutra says, 'because of various expressions'. 'Various expressions', the third part explains the sutra. 'Various expressions' means that with the four unimpeded wisdoms (Catur-pratisamvit, the four kinds of unobstructed wisdom), based on whatever names and phrases, according to whatever beings are able to receive, one speaks to them. Based on whatever names and phrases. --------------------------------------------------------------------------------
Chinese
释上种种言辞也。随何等何众生者。随万类众生。故有种种言辞。然罗什法师经无此四种功德文。但言吾从成佛已来种种因缘譬喻广演言教。种种因缘当是四中之第三。广演言教可拟第四功德。种种譬喻可拟第二。无第一种种方便。所以然者无数方便中摄一切方便故。初更无方便也。问。此四种功德云何次第。答。一切诸佛皆住八相成道故。第一明住功德。所以住八相者。如来知染知净。令众生舍染得净。故有第二教化功德。夫欲化物须内备诸德即与法相应。故有第三毕竟功德。德备于内巧说于外。故有第四说法功德。此四摄化物义。故总名法师功德 复有义下。第二广四方便。亦是释章门。释章门即应成四别。但论主大分为二。释前三方便为一类。释第四为一类。前三方便为二。一经释。二论释。经释即三。一一章中皆三。谓初标。二引证。三释经。 复有义种种方便者示现外道所有邪法如是如是种种过失故复种种方便示现诸佛正法如是如是种种功德故 言复有者。上明八相。方便义犹未尽。今欲广释。故言复有义种种方便者。标种种也。示现已下释种种也。可有三段种种。一者示现正法种种过失。如九十六种。二示现佛正法种种功德。略说五乘。广有八万法藏。三者邪为一种。正为一种。故云种种 如经下 现代汉语译本： 上面解释了种种言辞。‘随何等何众生者’，是指随顺各种类型的众生，所以才会有种种言辞。然而鸠摩罗什法师翻译的经文中没有这四种功德的文字，只是说‘我自从成佛以来，用种种因缘譬喻广泛地演说言教’。种种因缘应当是四种功德中的第三种，广泛地演说言教可以比拟第四种功德，种种譬喻可以比拟第二种功德，没有第一种‘种种方便’。之所以这样说，是因为无数的方便中包含了所有方便，最初就没有其他的方便了。问：这四种功德的次第是怎样的？答：一切诸佛都安住于八相成道，所以第一是说明安住的功德。之所以安住于八相，是因为如来知道染污也知道清净，让众生舍弃染污而得到清净，所以有第二种教化的功德。想要教化众生，必须内在具备各种功德，才能与法相应，所以有第三种毕竟功德。内在具备功德，在外巧妙地说法，所以有第四种说法的功德。这四种功德是摄受教化众生的意义，所以总称为法师的功德。 下面‘复有义’开始，是第二部分，广泛地解释四种方便，也是解释章节的纲要。解释章节的纲要本应分成四个部分，但论主大致分为两类。解释前三种方便为一类，解释第四种方便为一类。前三种方便又分为两部分：一是经文的解释，二是论的解释。经文的解释又分为三部分，每一章中都有这三部分，即：首先是标示，其次是引用证据，最后是解释经文。 ‘复有义，种种方便者，示现外道所有邪法如是如是种种过失故，复种种方便示现诸佛正法如是如是种种功德故’。说‘复有’，是因为上面说明八相成道的方便之义还没有完全说完，现在想要广泛地解释，所以说‘复有义，种种方便者’，这是标示‘种种’。‘示现’以下是解释‘种种’。可以分为三段‘种种’：一是示现正法的种种过失，如九十六种外道；二是示现佛的正法种种功德，简略地说有五乘佛法，广义地说有八万四千法藏；三是邪法为一种，正法为一种，所以说‘种种’。‘如经下’