English
English version: Furthermore, in order for teaching and transformation to be successful, it is necessary to give these two kinds of Dharma. This is the second chapter, explaining the section on 'transforming others' (teaching and transforming others). This chapter is divided into four parts: 1. General statement of the two Dharmas; 2. Separate explanation of the two Dharmas; 3. Explanation of the characteristics of the two Dharmas; 4. Explanation of the order of the two Dharmas. 'Giving two kinds of Dharma to enable them to achieve' is the first part. ‘Giving two kinds of Dharma to enable them to achieve,’ what are these two kinds of Dharma? This is the second part, explaining the two Dharmas. ‘What are the two?’ 1. Giving the Dharma of realization (one's own realized Dharma), 2. Giving the Dharma of teaching (the Dharma of teaching others). 1. ‘Giving the Dharma of realization to enable them to achieve’ refers to imparting based on one's own realized Dharma. 2. ‘Giving the Dharma of teaching to enable them to achieve’ refers to speaking and giving based on the Dharma of teaching others. When the Buddha asks sentient beings to teach the Dharma to others, if it is appropriate to speak based on the Dharma of realization, then the Dharma of realization can be imparted; the Dharma of teaching is also the same. These two kinds of Dharma are as mentioned earlier, this is the third part, explaining the characteristics of the two Dharmas. ‘These two kinds of Dharma are as mentioned earlier.’ The first sutra mentioned earlier explains seven kinds of Dharma. The Buddha himself realized seven kinds of Dharma, and then taught the Dharma to sentient beings. This is speaking the Dharma of realization to sentient beings. The author of the treatise (referring to the author of this treatise) later explains seven kinds of Dharma, if one hopes that sentient beings will achieve these seven kinds of Dharma, then that is speaking the Dharma of teaching to sentient beings. According to these two kinds of Dharma, what is the order? This is the fourth part, explaining the order of the two Dharmas. This part is divided into two parts: first is the question, the order of the two Dharmas. ‘According to these two kinds of Dharma, what is the order to cultivate?’ What is the order of the two Dharmas to cultivate? ‘That is, the previous sentence should be known again,’ this is the second part, explaining. ‘That is, the previous sentence should be known again.’ If according to the order of cultivation, first rely on the author's seven kinds of Dharma to achieve one's own cultivation, and then rely on the Buddha's seven kinds of Dharma to transform others, so it is said 'should be known again.' If according to the Buddha's order, first explain the achievement of the seven kinds of Dharma, and then one can transform others, such as the author's seven kinds of Dharma. 'Furthermore, according to the Dharma of realization, there are five kinds, etc.,' the above is the first part, the general explanation of transforming others is completed. Now is the second part, separately explaining transforming others according to the five kinds of Dharma. This part is divided into two parts: 1. Explaining the five kinds of Dharma according to the Dharma of realization; 2. Explaining the five kinds of Dharma according to the Dharma of teaching. First is according to the Dharma of realization, which is further divided into two parts: 1. Listing the five kinds of Dharma; 2. Explaining the five kinds of Dharma. First list the Dharma of realization. -------------------------------------------------------------------------------- 法有五种。
Chinese
又依证法有五种 以内心解达五法故。名为证 从一者已下。次列五法。 一者何等法二者云何法三者何似法四者何相法五者何体法故 罗什经有十法。今明五法。或可梵本广略不同。难可详会。亦可以此五而摄彼十。可自推度。问。何故但明五法。答。夫欲化他必须识法。此五法摄一切法尽故。若证法若教法悉在此五法中。是以化他须明五法 何等法者。第二解释。凡作三周释之。初周约三乘一乘。又释约法就人以释五法。 何等法者谓声闻法辟支佛法佛法故云何法者谓起种种诸事说故何似法者依三种门得清净故何相法者谓三种义一相法故何体法者无二体故无二体者谓无量乘唯一佛乘无二三故 何等法者。问。法名谓三乘法者。佛但证一乘。云何言证法有三乘。答。佛内照达三乘。故名证三乘也。又从此三乘令众生证。故名证法也。云何法者。责诸法所因起。此三乘法名因何而起。因三乘种种教起故也。云何法者谓起种种诸事说故者。或法或譬。随时随人说三乘法。何似法者。责法譬类。摄论有二释。一以理法为似。以理似门故。二得果为似法。以果似因故。又果与文理相似。今宜用果为似法。前二句说三乘法。今得三乘果。是故文云依三种门得清净故。何相法者。责法外相。上来 现代汉语译本： 法有五种。 又依据证法有五种，因为内心理解通达这五法，所以称为‘证’。从第一条开始，依次列出这五法。 第一种是什么法？第二种是怎样的法？第三种是像什么的法？第四种是什么相的法？第五种是什么体的法？因此，鸠摩罗什翻译的经典中有十法，现在说明五法。或许梵文本有广略不同，难以详细会合。也可以用这五法来概括那十法，可以自己推测衡量。问：为什么只说明五法？答：想要教化他人，必须认识法。这五法涵盖一切法，无论是证法还是教法，都包含在这五法中。因此，教化他人必须明白这五法。‘什么法’，第二段解释。通常用三周来解释它。第一周是关于三乘和一乘，又解释关于法，就人来解释五法。 ‘什么法’是指声闻法（Śrāvakayāna，听闻佛陀教诲而修行的法门）、辟支佛法（Pratyekabuddhayāna，独自悟道的法门）和佛法（Buddhayāna，使众生觉悟的法门），所以说‘什么法’。‘怎样的法’是指发起种种诸事而宣说，所以说‘怎样的法’。‘像什么的法’是指依靠三种门径而得到清净，所以说‘像什么的法’。‘什么相的法’是指三种意义具有同一相，所以说‘什么相的法’。‘什么体的法’是指没有二体，所以说‘什么体的法’。‘没有二体’是指无量乘唯一佛乘，没有二乘和三乘，所以说‘没有二体’。‘什么法’，问：法名是指三乘法，但佛只证悟一乘，为什么说证法有三乘？答：佛内心照见通达三乘，所以称为证三乘。又从此三乘使众生证悟，所以称为证法。‘怎样的法’，追问诸法所由生起。这三乘法因何而生起？因为三乘种种教法而生起。‘怎样的法’是指发起种种诸事而宣说，或者用教法，或者用譬喻，随时随人宣说三乘法。‘像什么的法’，追问法和譬喻的类别。《摄大乘论》有两种解释，一种是以理法为相似，因为以理相似的门径；另一种是以得果为相似法，因为以果相似于因。又果与文理相似，现在宜用果为相似法。前两句说三乘法，现在得到三乘果，所以经文说‘依靠三种门径而得到清净’。‘什么相的法’，追问法的外相。上面
English
English version: There are five kinds of Dharma (法, teachings or laws). Furthermore, there are five kinds of Dharma based on realization (证法, Dharma of realization), because the mind understands and penetrates these five Dharmas, it is called 'realization'. Starting from the first, the five Dharmas are listed in order. What is the first Dharma? What is the second Dharma like? What is the third Dharma similar to? What is the fourth Dharma's characteristic? What is the fifth Dharma's essence? Therefore, in Kumārajīva's (罗什) translation of the scriptures, there are ten Dharmas, but now five Dharmas are explained. Perhaps the Sanskrit versions have different levels of detail, making it difficult to reconcile them in detail. It is also possible to use these five to encompass those ten, which can be inferred and measured by oneself. Question: Why only explain five Dharmas? Answer: To transform others, one must recognize the Dharma. These five Dharmas encompass all Dharmas, whether it is the Dharma of realization or the Dharma of teaching, they are all contained within these five Dharmas. Therefore, to transform others, one must understand these five Dharmas. 'What Dharma' is explained in the second paragraph. It is usually explained in three cycles. The first cycle is about the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Buddhayāna) and the One Vehicle (一乘, Ekayāna), and it also explains the five Dharmas in terms of Dharma and people. 'What Dharma' refers to the Śrāvakayāna (声闻法, Vehicle of Hearers), Pratyekabuddhayāna (辟支佛法, Vehicle of Solitary Buddhas), and Buddhayāna (佛法, Buddha Vehicle), so it is said 'What Dharma'. 'What is the Dharma like' refers to initiating various matters and speaking about them, so it is said 'What is the Dharma like'. 'What is the Dharma similar to' refers to attaining purity by relying on the three gates, so it is said 'What is the Dharma similar to'. 'What is the Dharma's characteristic' refers to the three meanings having the same characteristic, so it is said 'What is the Dharma's characteristic'. 'What is the Dharma's essence' refers to having no dual essence, so it is said 'What is the Dharma's essence'. 'Having no dual essence' refers to the countless vehicles being only the One Buddha Vehicle, without the Two Vehicles or Three Vehicles, so it is said 'Having no dual essence'. 'What Dharma', question: The name Dharma refers to the Three Vehicle Dharma, but the Buddha only realizes the One Vehicle, why is it said that the Dharma of realization has Three Vehicles? Answer: The Buddha internally illuminates and penetrates the Three Vehicles, so it is called realizing the Three Vehicles. Moreover, from these Three Vehicles, sentient beings are enabled to realize, so it is called the Dharma of realization. 'What is the Dharma like', questioning the origin of all Dharmas. What is the origin of these Three Vehicle Dharmas? Because of the various teachings of the Three Vehicles. 'What is the Dharma like' refers to initiating various matters and speaking about them, either using teachings or metaphors, speaking about the Three Vehicle Dharma according to the time and person. 'What is the Dharma similar to', questioning the categories of Dharma and metaphors. The *Mahāyānasaṃgraha* (摄大乘论) has two explanations, one is to take the Dharma of principle as similar, because of the gate of similarity in principle; the other is to take the attainment of fruit as similar Dharma, because the fruit is similar to the cause. Moreover, the fruit is similar to the text and principle, now it is appropriate to use the fruit as similar Dharma. The previous two sentences speak of the Three Vehicle Dharma, now the Three Vehicle fruit is attained, therefore the scripture says 'attaining purity by relying on the three gates'. 'What is the Dharma's characteristic', questioning the external characteristic of the Dharma. Above --------------------------------------------------------------------------------
Chinese
三句明三乘法。此下两句明一乘法。说三乘教令归一乘。一乘即是一相。何体法者。责法内体宜。取一佛乘为体。无二三者。缘觉为二。声闻第三也 复有义下。第二周释五法。前就三乘一乘以释五法。今通就一切法释。亦得一一门摄一切法。又释约理就事释。 复有义何等法者谓有为法无为法等云何法者谓因缘法非因缘法等何似法者谓常法无常法等何相法者谓生等三相法不生等三相法何体法者谓五阴体非五阴体故 初有为无为法门。即三有为三无为摄一切法尽。第二责法所因起。因缘非因缘亦摄一切法。有为法从因缘生。无为法不从因缘生。何似法责其譬类。谓常无常法亦摄一切法尽。问。常无常与有为无为何异。答。若取摄法论名义异体更无异。若取异者有为无为即三有为三无为。今常无常者谓法身常应化无常。至后当释。问。常无常云何名似法。答。证得无常果故言相似。亦得无常理与文相似。何法相者责法相。有为法有生住灭三相。无为法无生无住无灭无三相。此二亦摄一切法。问。生等三相不生等三相与常无常为无为复何异。答。约相不同。所以异耳。体更无异。何体法者责法体。五阴是为体。非五阴是无为体。约五阴体非五阴体不同。此二亦摄一切法尽。又一切法要具五义。谓为无为乃至阴非阴也 现代汉语译本 前三句阐明了三乘佛法（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。接下来的两句阐明了一乘佛法（Ekāyana）。宣说三乘的教义是为了引导众生归于一乘。一乘即是实相（Eka-lakṣaṇa）。 什么是体法（Svabhāva-dharma）呢？这是探究法（Dharma）内在的体性。以一佛乘为体。没有二乘或三乘的分别。缘觉（Pratyekabuddha）是二乘，声闻（Śrāvaka）是三乘。 ‘复有义下’，第二周解释五法（Pañca Dharma）。之前是就三乘和一乘来解释五法，现在是通用于一切法来解释。也可以说每一法门都包含一切法。这种解释既可以从理上入手，也可以从事上入手。 ‘复有义，何等法者’，指的是什么法呢？指的是有为法（Saṃskṛta-dharma）和无为法（Asaṃskṛta-dharma）等。 ‘云何法者’，指的是什么法呢？指的是因缘法（Hetu-pratyaya-dharma）和非因缘法（Ahetu-pratyaya-dharma）等。 ‘何似法者’，指的是什么法呢？指的是常法（Nitya-dharma）和无常法（Anitya-dharma）等。 ‘何相法者’，指的是什么法呢？指的是生（Jāti）等三相法（生、住、灭）和不生（Ajāti）等三相法（无生、无住、无灭）。 ‘何体法者’，指的是什么法呢？指的是五阴（Pañca-skandha）的体性和非五阴的体性。 最初的有为法和无为法门，即三有为（生、住、异）和三无为（择灭、非择灭、虚空）包含了所有一切法。 第二是探究法所由产生的原因。因缘和非因缘也包含了所有一切法。有为法从因缘而生，无为法不从因缘而生。 ‘何似法’是探究法的譬喻种类。常法和无常法也包含了所有一切法。 问：常和无常与有为和无为有什么不同？ 答：如果从包含法的角度来说，只是名称和意义不同，体性上没有区别。如果说有区别，那么有为和无为就是三有为和三无为。现在所说的常和无常，指的是法身（Dharmakāya）是常，应化身（Nirmāṇakāya）是无常。后面会解释。 问：常和无常为什么称为‘似法’？ 答：因为证得了无常的果，所以说是相似。也可以说无常的道理与文字相似。 ‘何法相者’是探究法的相状。有为法有生、住、灭三相。无为法没有生、住、灭三相。这二者也包含了所有一切法。 问：生等三相和不生等三相与常无常或有为无为又有什么不同？ 答：只是从相状上来说不同，体性上没有区别。 ‘何体法者’是探究法的体性。五阴是体，非五阴是无为的体。从五阴的体和非五阴的体来说不同。这二者也包含了所有一切法。 而且，一切法都要具备五种意义，即有为和无为，乃至五阴和非五阴。