English
English version The first three sentences clarify the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The following two sentences clarify the One Vehicle (Ekāyana). Teaching the Three Vehicles is to guide beings to return to the One Vehicle. The One Vehicle is the One Characteristic (Eka-lakṣaṇa). What is Svabhāva-dharma (Essence-dharma)? This is investigating the inherent nature of Dharma. Take the One Buddha Vehicle as the essence. There is no distinction of Two or Three Vehicles. The Pratyekabuddha is the Second Vehicle, and the Śrāvaka is the Third Vehicle. ‘Furthermore, the meaning below’ refers to the second round of explaining the Five Dharmas (Pañca Dharma). Previously, the Five Dharmas were explained based on the Three Vehicles and the One Vehicle; now, they are explained universally for all dharmas. It can also be said that each dharma gate encompasses all dharmas. This explanation can be approached from both the perspective of principle and the perspective of phenomena. ‘Furthermore, what kind of dharma is it?’ refers to conditioned dharmas (Saṃskṛta-dharma) and unconditioned dharmas (Asaṃskṛta-dharma), etc. ‘What dharma is it?’ refers to causal dharmas (Hetu-pratyaya-dharma) and non-causal dharmas (Ahetu-pratyaya-dharma), etc. ‘What is it like as a dharma?’ refers to permanent dharmas (Nitya-dharma) and impermanent dharmas (Anitya-dharma), etc. ‘What is the characteristic of a dharma?’ refers to the three characteristics of arising (Jāti), etc. (arising, abiding, ceasing) and the three characteristics of non-arising, etc. (non-arising, non-abiding, non-ceasing). ‘What is the substance of a dharma?’ refers to the substance of the five skandhas (Pañca-skandha) and the substance of non-five skandhas. The initial gate of conditioned and unconditioned dharmas, namely the three conditioned (arising, abiding, changing) and the three unconditioned (cessation by discrimination, cessation without discrimination, space), encompasses all dharmas completely. The second is to investigate the cause from which dharmas arise. Causal and non-causal also encompass all dharmas. Conditioned dharmas arise from causes and conditions, while unconditioned dharmas do not arise from causes and conditions. ‘What is it like as a dharma?’ investigates the types of metaphors for dharmas. Permanent and impermanent dharmas also encompass all dharmas completely. Question: What is the difference between permanent and impermanent and conditioned and unconditioned? Answer: If viewed from the perspective of encompassing dharmas, only the names and meanings are different; there is no difference in substance. If there is a difference, then conditioned and unconditioned are the three conditioned and the three unconditioned. The permanent and impermanent mentioned now refer to the Dharmakāya (Dharmakāya) being permanent and the Nirmāṇakāya (Nirmāṇakāya) being impermanent. This will be explained later. Question: Why are permanent and impermanent called ‘similar dharmas’? Answer: Because the fruit of impermanence is attained, they are said to be similar. It can also be said that the principle of impermanence is similar to the words. ‘What is the characteristic of a dharma?’ investigates the characteristics of dharmas. Conditioned dharmas have the three characteristics of arising, abiding, and ceasing. Unconditioned dharmas do not have the three characteristics of arising, abiding, and ceasing. These two also encompass all dharmas completely. Question: What is the difference between the three characteristics of arising, etc., and the three characteristics of non-arising, etc., and permanent/impermanent or conditioned/unconditioned? Answer: They differ only in terms of characteristics; there is no difference in substance. ‘What is the substance of a dharma?’ investigates the substance of dharmas. The five skandhas are the substance, and non-five skandhas are the substance of the unconditioned. They differ in terms of the substance of the five skandhas and the non-five skandhas. These two also encompass all dharmas completely. Moreover, all dharmas must possess five meanings, namely conditioned and unconditioned, and even the five skandhas and non-five skandhas. --------------------------------------------------------------------------------
Chinese
。如智论云。一切法要具九义 又何似法者。第三周释。但重释三法不解前二。 又何似法者谓无常法有为法因缘法又何相法者谓可见等法又何体法者谓五阴能取所取以五阴是苦集体故又五阴者是道谛体故 何似法中。取无常有为因缘此等法举类相似。何相法取可见可闻六尘相。何体法者有漏五阴为苦集体。无漏五阴为道谛体 复有异义下。自上已来三周明应与证法授与证法竟。此第二周明应授说法者授与说法。 复有异义依说法说何等法者谓名句字身等故云何法者谓依如来所说法故何似法者谓能教化可化众生故何相法者依音声取故以依音声取彼法故何体法者谓假名体法相义故 异上证法。故云复有异义也。夫说法要具五种。一者有名字句身。二依佛所说所因。三依可化众责其譬类。可化众生而化之。不可化者即不化之。四责相。依音声取所说之法。五所说法但有假名责体。问。依论此偈云何颂上二种功德。答。初三偈颂上妙法功德。余并颂法师功德。上妙法功德中有二。初二偈明证甚深。次一偈明阿含甚深。初证甚深中。论主直开五义。今文分之为两。初一偈总明甚深。后一偈别明功德甚深。亦初偈是能证之人甚深。次偈明所证之法甚深。长行中但明智慧一德甚深。偈中明一切功德甚深。次一偈颂阿含 甚深者。上阿含甚深有八种。今但颂始终四种。初句颂第一受持读诵甚深。次句颂第二修行甚深。次句颂快妙事甚深。次句颂第八不共甚深。于无量亿劫行此诸道已下。颂法师功德。上法师功德有二。初略。次广。今偈总摄为二。第一偈叹如来自德功德。即令众生自行成就。第二偈已去颂上令众生化他行成就。颂上吾从成佛已来究竟尽诸法实相文。从如是大果报已去。颂上化他功德。就文为二。初双标二章门。次双释二章门。双标者初标佛佛解章门。次标众生不解章门。标佛解章门明佛能自解。次标众生不解须化众生令众生得解。从假使满世间者。释二章门。初释众生不解章门。从又告舍利弗下。释唯佛解章门。方便品经必须依论讲之。偈亦须望论意。颂长行余文句必不须可知 自此已下依三种义示现者。自上来释方便品妙法功德法师功德二章义竟。今第三释大众三义。即是释三请中。初请经文。就文为二。初标三义。第二别释三义。初又三。第一总标三义。 自此已下次依三种义 一者已下。第二别列三义。 一者决定义二者疑义三者依何事疑义 即应当善知者。第三劝知三义。 应当善知 决定义者。第二别释三义。即成三。一一中有二。前以义释。引经示释处。 决定义者有声闻方便 现代汉语译本： 甚深之处。《上阿含经》中有八种甚深之处，现在只颂扬开始和结束的四种。第一句颂扬第一种，受持读诵的甚深。第二句颂扬第二种，修行的甚深。第三句颂扬快妙之事甚深。第四句颂扬第八种，不共的甚深。‘于无量亿劫行此诸道已下’，颂扬法师的功德。上法师的功德有两种，首先是简略的，然后是详细的。现在的偈颂总括为两种。第一个偈颂赞叹如来的自德功德，即使众生自己修行成就。第二个偈颂开始颂扬使众生化他的修行成就。颂扬‘吾从成佛已来究竟尽诸法实相’的文句。从‘如是大果报已去’，颂扬化他的功德。就文句来说分为两部分，首先是双重标示两个章节的门径，然后是双重解释两个章节的门径。双重标示是指首先标示佛佛解的章节门径，然后标示众生不解的章节门径。标示佛解的章节门径，说明佛能够自己理解。然后标示众生不理解，需要教化众生，使众生得以理解。从‘假使满世间者’开始，解释两个章节的门径。首先解释众生不解的章节门径。从‘又告舍利弗（Śāriputra）’以下，解释只有佛才能理解的章节门径。《方便品经》必须依据论来讲解，偈颂也必须参照论的意义。颂扬长行其余的文句不必需要知道。 从这里开始，依据三种意义来示现。从上面开始解释《方便品》的妙法功德和法师功德这两个章节的意义完毕。现在第三个解释大众的三种意义，也就是解释三请中的初请经文。就文句来说分为两部分，首先是标示三种意义，第二是分别解释三种意义。首先又有三种，第一是总标三种意义。 从这里开始，依据三种意义。‘一者’以下，第二是分别列出三种意义。 ‘一者决定义，二者疑义，三者依何事疑义’。‘即应当善知者’，第三是劝告了解三种意义。 ‘应当善知’。‘决定义者’，第二是分别解释三种意义，即成就三种。每一种中都有两种，前面用意义来解释，引用经文来指示解释之处。 ‘决定义者有声闻方便’
English
English version: Profound matters. The *Upari Agama* (Upper Agama) has eight kinds of profound meanings. Now, only the beginning and ending four are praised. The first verse praises the first, the profoundness of receiving, upholding, reading, and reciting. The second verse praises the second, the profoundness of practice. The third verse praises the profoundness of delightful and wonderful matters. The fourth verse praises the eighth, the profoundness of the unique and unshared. 'Having practiced these paths for countless billions of kalpas (aeons)' onwards, praises the merits of the Dharma Master. The merits of the Superior Dharma Master are of two kinds: first, brief; then, extensive. The current verses summarize them into two. The first verse praises the Tathagata's (如来) self-virtue merits, enabling sentient beings to achieve self-cultivation. The second verse onwards praises the achievement of enabling sentient beings to transform others. Praising the passage 'Since I attained Buddhahood, I have ultimately exhausted the true aspect of all dharmas'. From 'Such great karmic reward onwards', praises the merits of transforming others. In terms of the text, it is divided into two parts: first, a double indication of the gateways of the two chapters; then, a double explanation of the gateways of the two chapters. Double indication refers to first indicating the gateway of the Buddha's understanding, then indicating the gateway of sentient beings' non-understanding. Indicating the gateway of the Buddha's understanding clarifies that the Buddha can understand on their own. Then, indicating that sentient beings do not understand requires transforming sentient beings so that they can understand. From 'If they were to fill the world' onwards, explains the gateways of the two chapters. First, explains the gateway of sentient beings' non-understanding. From 'Furthermore, he told Śāriputra (舍利弗)' downwards, explains the gateway that only the Buddha can understand. The *Expedient Means Chapter* must be explained according to the treatise, and the verses must also refer to the meaning of the treatise. Praising the remaining sentences of the long passage is not necessarily necessary to know. From here onwards, showing according to three meanings. From above, the explanation of the meaning of the two chapters of the wonderful Dharma merits and Dharma Master merits of the *Expedient Means Chapter* is completed. Now, the third explanation of the three meanings of the assembly, which is the explanation of the initial request scripture in the three requests. In terms of the text, it is divided into two parts: first, indicating the three meanings; second, separately explaining the three meanings. First, there are three again, the first being a general indication of the three meanings. From here onwards, according to three meanings. 'One' onwards, the second is to separately list the three meanings. 'One is definitive meaning, two is doubtful meaning, three is doubtful meaning based on what matter'. 'That is, one should know well', the third is to advise understanding the three meanings. 'One should know well'. 'Definitive meaning', the second is to separately explain the three meanings, which achieves three. In each one, there are two. The former explains with meaning, citing the scriptures to indicate the place of explanation. 'Definitive meaning has Śrāvaka (声闻) expedient means' --------------------------------------------------------------------------------
Chinese
证得深法作决定心于声闻道中得方便涅槃证故知是二种证法示现有为无为法故 有声闻方便证得深法作决定心。此言方便者。盖是声闻中修涅槃处方便非权巧方便也。于声闻道中得方便涅槃证故者。此方便是权方便也。实无声闻涅槃。方便说有声闻涅槃。而彼谓是究竟。故名决定。如是二种证法示现者。此出声闻所证法也。有为无为法故者。即是有为无为二种功德。证得此二种功德谓为究竟。二种涅槃是无为功德。住有余涅槃时无漏戒定慧等。是有为功德 如经下。第二引经示释处。 如经尔时大众中有诸声闻漏尽阿罗汉乃至亦得此法门到涅槃故 亦得此法谓上有为。到于涅槃谓上无为也 疑义者释第二章门亦二。前释。次举经示处。 疑义者谓声闻辟支佛等有不能知故是故生疑 言二乘不知者。不知二乘是方便一乘是真实。是故生疑 如经下。第二示释处。 如经而今不知是义所趣故 依何事疑者。释第三亦二。前释。次引经。就文有二。初依昔教生疑。二依今教生疑。 依何事义疑者闻如来说声闻解脱与我解脱不异是故生疑 明三乘解脱不异。闻昔不异是故生疑 谓生疑者下。第二闻今教生疑。 谓生疑者生因中疑此事云何云何如来数数说于甚深境界前说甚深后说甚深不同声闻如 现代汉语译本： 证得甚深之法，并对此在声闻道中获得方便涅槃的证悟生起决定之心，因此可知这是两种证法，分别示现有为法和无为法。有声闻通过方便之法证得甚深之法，并生起决定之心。这里所说的‘方便’，是指声闻众中修习涅槃之所用的方便，而非权巧方便。‘于声闻道中得方便涅槃证故’，此处的方便是权巧方便。实际上并没有声闻涅槃，只是方便说有声闻涅槃，而他们却认为这是究竟之境，所以称为‘决定’。像这样示现的两种证法，是指出声闻所证之法。‘有为无为法故’，指的是有为和无为两种功德。证得这两种功德就被认为是究竟。两种涅槃是无为功德。住在有余涅槃时，无漏戒定慧等是有为功德。如下经文，是第二部分，引用经文来阐释。 ‘如经，尔时大众中有诸声闻漏尽阿罗汉（arhat，已断除所有烦恼，达到涅槃境界的修行者）乃至亦得此法门到涅槃故’，‘亦得此法’是指上文所说的有为法，‘到于涅槃’是指上文所说的无为法。以下是解释疑惑的第二章，也分为两部分。先解释，然后引用经文。 ‘疑义者谓声闻辟支佛（pratyekabuddha，通过自身努力证悟真理，但不教导他人的修行者）等有不能知故是故生疑’，说二乘（声闻和辟支佛）不知，是指他们不知道二乘是方便，一乘才是真实，因此产生疑惑。如下经文，是第二部分，展示解释。 ‘如经，而今不知是义所趣故’，依据什么事情产生疑惑呢？第三部分也是分为两部分。先解释，然后引用经文。经文分为两部分，首先是依据过去的教义产生疑惑，然后是依据现在的教义产生疑惑。 ‘依何事义疑者闻如来说声闻解脱与我解脱不异是故生疑’，说明三乘（声闻乘、缘觉乘、菩萨乘）的解脱没有差别。听到过去说没有差别，因此产生疑惑。‘谓生疑者下’，是第二部分，听到现在的教义产生疑惑。 ‘谓生疑者生因中疑此事云何云何如来（Tathagata，佛的称号，意为“如来者”）数数说于甚深境界前说甚深后说甚深不同声闻如’