English
English version: It should be known that there are six gates. The second is to clarify the five dharmas, narrating how the Buddha speaks dharma for sentient beings. Now, these six gates are also for speaking dharma for sentient beings, so these six gates are distinguished. Next, the five dharmas are cited. In terms of the text, it is divided into two parts. The first part cites the five dharmas, and the second part uses the five dharmas to encompass the six gates. 'Therefore, what was previously said: What kind of dharma, how is the dharma, what is the likeness of the dharma, what is the characteristic of the dharma, what is the substance of the dharma, thus it is shown.' First, as the text shows. 'What kind of dharma', secondly, use the five dharmas to encompass the six gates, and still use the first 'What kind of dharma' to encompass the first 'Dharma never heard before'. 'What kind of dharma means dharma never heard before.' 'How is the dharma', encompasses the second 'Gate of speaking'. 'How is the dharma means speaking through various words and metaphors.' 'What is the likeness of the dharma', encompasses the third 'According to what meaning'. 'What is the likeness of the dharma is only for the sake of a great matter.' 'What is the characteristic of the dharma', encompasses the fourth 'Causing to abide' and the fifth 'According to the dharma'. 'What is the characteristic of the dharma is to speak the Buddha's dharma according to the capacity of sentient beings.' 'According to the capacity of sentient beings' is the fourth 'Causing to abide'. 'Speaking the Buddha's dharma' is the fifth 'According to the dharma'. 'What is the substance of the dharma', encompasses the sixth 'Obstructing'. In terms of the text, it is divided into two parts. One is to clarify the equal Dharmakaya (Dharmakaya) as the substance of the One Vehicle. 'What is the substance of the dharma is only the substance of the One Vehicle, therefore the substance of the One Vehicle means the equal Dharmakaya of all Buddhas and Tathagatas (Tathagatas)'. 'Below, those Shravakas (Shravakas)' clarifies that the Two Vehicles are not the substance of the One Vehicle. 'Those Shravakas and Pratyekabuddhas (Pratyekabuddhas) are not the substance of that equal Dharmakaya because the causes, effects, practices, and views are different.' 'Because the causes, effects, practices, and views are different' explains the meaning that the Two Vehicles are not the substance of the One Vehicle. Because the causes, effects, views, and practices of the Two Vehicles are different from those of the Mahayana (Mahayana), they are not the equal Dharmakaya. The seven expedients are the cause, and the true holy position is the effect. Practice refers to the Four Noble Truths (Four Noble Truths) and other dharmas practiced by the Two Vehicles. View refers to the view of no-self in persons. Because these four aspects are different from the Mahayana, the Two Vehicles are not the substance of the equal Dharmakaya. Question: How can the equal Dharmakaya be the substance of the One Vehicle? Answer: There are three types of vehicle: first, the nature vehicle; second, the following vehicle; and third, the attained vehicle. The nature vehicle is the true suchness Dharmakaya. There must be the true suchness Dharmakaya, and then one can cultivate the myriad practices, which is called the following vehicle. Attaining the Buddha fruit is called the attained vehicle. Because the nature vehicle is fundamental. --------------------------------------------------------------------------------
Chinese
根本故说为一乘体 自此已下者。释方便品中第五断疑章。即释经中诸佛如来出五浊世竟长行也。就文为二。第一总明为断四疑。第二别释。就初文又三。第一总明佛说法为断四疑。 自此已下如来说法为断四种疑应知 何等四种已下。第二别出四疑。 何等四种一者何时说二者云何知是增上慢人三者云何堪说四者云何如来不成妄语。 何时说者已下。第三释断四疑。即成四别。一一中为二。一者牒疑。第二引经释初疑。 何时说者诸佛如来于何等时发起种种方便说法 云何时说者。此时即是劫浊。疑意云。佛何等时中起三乘方便 为断彼疑下。第二引经释疑。 为断彼疑如经佛告舍利弗诸佛出于五浊恶世谓劫浊等故 明于五浊世时起三乘方便。即断第一疑也 第二疑中亦两。一明疑。二引经释疑。 云何知是增上慢者如来不为增上慢人而说诸法云何知彼是增上慢 疑意云。佛不为增上慢人说法。以增上慢人未得究竟自谓究竟不受佛语。今云何知是增上慢耶 为断彼疑故如经下。第二释疑。 为断彼疑故如经若有比丘实得阿罗汉者若不信此法无有是处如是等故 若有比丘实得阿罗汉。即信此法非增上慢。若闻此法不生信者非阿罗汉。是增上慢 云何堪说法者。释第三疑。 现代汉语译本 根本原因在于，（经文）宣说（佛）以一乘（Ekayana，唯一通往解脱的道路）为本体。从这里开始，解释《方便品》中的第五断疑章，也就是解释经文中诸佛如来出现在五浊恶世之后的长行文。从文义上分为两部分：第一部分总的说明是为了断除四种疑惑；第二部分分别解释。在第一部分中又分为三部分：第一部分总的说明佛陀说法是为了断除四种疑惑。 从这里开始，如来说法是为了断除四种疑惑，应当知晓。‘哪四种’以下，是第二部分，分别列出四种疑惑。 哪四种疑惑？一是何时说（说法的时间），二是如何知道谁是增上慢人（Adhimana，未证得圣果却自认为已证得的人），三是如何堪能说法（具备接受佛法的能力），四是如何如来（Tathagata，佛的称号）不会成为妄语（说谎）。 ‘何时说’以下，是第三部分，解释断除四种疑惑，从而形成四个部分。每一部分又分为两个小部分：一是重复提出疑惑，二是引用经文解释第一个疑惑。 ‘何时说’，诸佛如来在什么样的时机发起种种方便（Upaya，权宜之法）说法？‘云何时说’，这个‘时’就是劫浊（Kalpa-kasaya，时代污浊）。疑惑的意思是：佛在什么时候开始用三乘（Triyana，声闻乘、缘觉乘、菩萨乘）方便？‘为断彼疑’以下，是第二部分，引用经文解释疑惑。 ‘为断彼疑，如经佛告舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称），诸佛出于五浊恶世，谓劫浊等故’，说明在五浊恶世的时候，（佛）开始用三乘方便，这就断除了第一个疑惑。第二个疑惑也分为两部分：一是说明疑惑，二是引用经文解释疑惑。 ‘云何知是增上慢者，如来不为增上慢人而说诸法，云何知彼是增上慢？’疑惑的意思是：佛不为增上慢人说法，因为增上慢人没有得到究竟的解脱，却自认为已经得到解脱，不接受佛的教诲。现在（我们）如何知道谁是增上慢的人呢？‘为断彼疑故如经’以下，是第二部分，解释疑惑。 ‘为断彼疑故如经，若有比丘（Bhikkhu，佛教出家男众）实得阿罗汉（Arhat，断尽烦恼，证得解脱的圣者）者，若不信此法，无有是处，如是等故’。如果有的比丘确实证得了阿罗汉果，那么他一定会相信此法，否则是不可能的，这就说明他不是增上慢人。如果听闻此法却不生信心，那么他就不是阿罗汉，而是增上慢人。‘云何堪说法者’，解释第三个疑惑。
English
English version The fundamental reason is that (the scripture) proclaims (the Buddha) takes the One Vehicle (Ekayana, the only path to liberation) as its essence. From here onwards, it explains the fifth chapter on resolving doubts in the ‘Expedient Means’ chapter, which is to explain the prose section in the scripture after all Buddhas and Tathagatas (Tathagata, title of the Buddha) appear in the world of the five defilements. In terms of the text, it is divided into two parts: the first part generally explains to dispel the four doubts; the second part explains separately. The first part is further divided into three parts: the first part generally explains that the Buddha's teaching is to dispel the four doubts. From here onwards, the Tathagata's teaching is to dispel the four doubts, it should be known. ‘What are the four’ below, is the second part, listing the four doubts separately. What are the four doubts? First, when to speak (the time of teaching); second, how to know who is a person of Adhimana (Adhimana, someone who has not attained the holy fruit but thinks he has); third, how to be capable of being taught (having the ability to receive the Dharma); fourth, how the Tathagata will not become a liar (telling lies). ‘When to speak’ below, is the third part, explaining the dispelling of the four doubts, thus forming four parts. Each part is further divided into two small parts: first, repeating the doubt; second, quoting the scripture to explain the first doubt. ‘When to speak’, at what time do all Buddhas and Tathagatas initiate various expedient means (Upaya, provisional means) to teach? ‘Saying when to speak’, this ‘time’ is the Kalpa-kasaya (Kalpa-kasaya, the defilement of the age). The meaning of the doubt is: when did the Buddha start using the expedient means of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana)? ‘To dispel that doubt’ below, is the second part, quoting the scripture to explain the doubt. ‘To dispel that doubt, as the scripture says, the Buddha told Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), all Buddhas appear in the evil world of the five defilements, namely the Kalpa-kasaya, etc.’, explaining that in the world of the five defilements, (the Buddha) began to use the expedient means of the Three Vehicles, which dispels the first doubt. The second doubt is also divided into two parts: first, explaining the doubt; second, quoting the scripture to explain the doubt. ‘How to know who is a person of Adhimana, the Tathagata does not teach the Dharma for people of Adhimana, how to know who is a person of Adhimana?’ The meaning of the doubt is: the Buddha does not teach the Dharma for people of Adhimana, because people of Adhimana have not attained ultimate liberation, but think they have attained liberation, and do not accept the Buddha's teachings. Now, how do (we) know who is a person of Adhimana? ‘To dispel that doubt, as the scripture says’ below, is the second part, explaining the doubt. ‘To dispel that doubt, as the scripture says, if there is a Bhikkhu (Bhikkhu, a Buddhist monk) who has truly attained Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation), if he does not believe in this Dharma, there is no such possibility, and so on.’ If a Bhikkhu has truly attained the Arhat fruit, then he will definitely believe in this Dharma, otherwise it is impossible, which shows that he is not a person of Adhimana. If he hears this Dharma but does not generate faith, then he is not an Arhat, but a person of Adhimana. ‘How to be capable of being taught’, explaining the third doubt. -------------------------------------------------------------------------------- 前牒疑。次引经释经。
Chinese
云何堪说者从佛闻法而起傍心云何如来不成不堪说法人 疑云。佛既是堪说人。而彼从佛闻法起于谤心。将知佛非是堪说法人 为断此疑已下。第二引经释经。 为断此疑如经除佛灭度后现前无佛如是等故 值佛闻法即不起谤若知谤佛即不为说。除佛灭后现前无佛。闻此法自不起信耳。非佛过也。问。佛灭后闻法起谤此是何人。答。若佛灭度后实是阿罗汉闻说一乘亦不起谤。若起谤者必是凡夫 云何如来不成妄语。释断第四疑。亦前叙疑。第二引经释疑。 云何如来不成妄语者此以如来先说法异今说法异云何如来不成妄语 疑云。昔说有三今说无三。前后相违。应是妄语 为断此疑下。第二引经释疑。 为断此疑如经舍利弗汝等当一心信解受持佛语诸佛如来言无虚妄无有余乘唯一佛乘故 唯有一乘无有余乘。一是实说。三是权说。故非妄语 乃至童子戏聚沙为佛塔。自上已来释经后长行。今此释偈。就文为二。初释一偈。次例余偈。初文有二。前牒偈。从谓发菩提心已下释偈。 乃至童子戏聚沙为佛塔如是诸人等皆已成佛道者 偈为二。一明菩提心菩提行。 谓发菩提心行菩萨道者所作善根能证菩提 此二善根能证佛果 非诸凡夫下。此明凡夫及决定声 现代汉语译本： 前文提出了疑问。接下来引用经文解释经文。 ‘为什么堪说之人说法，有人从佛陀那里听闻佛法却生起诽谤之心？为什么如来不是不堪说法人？’疑问在于：佛既然是堪说之人，而听法者从佛那里听闻佛法却生起诽谤之心，那么是否可以认为佛不是堪说之人？为了断除这个疑问，下面第二部分引用经文解释经文。 为了断除这个疑问，如经文所说：‘除了佛陀灭度后，现前没有佛’等等。如果值遇佛陀听闻佛法，就不会生起诽谤之心；如果知道有人会诽谤佛法，佛陀就不会为他说法。只有在佛陀灭度后，现前没有佛陀的情况下，听闻此法的人才会自己生起信心，这并非佛陀的过错。’问：‘佛陀灭度后，听闻佛法而生起诽谤之心的是什么人呢？’答：‘如果佛陀灭度后，确实是阿罗汉听闻一乘佛法，也不会生起诽谤之心。如果生起诽谤之心，必定是凡夫。’ ‘为什么如来不是妄语者？’这是解释断除第四个疑问。首先叙述疑问，然后引用经文解释疑问。 ‘为什么如来不是妄语者？’这是因为如来先前所说的法和现在所说的法不同，为什么如来不是妄语者？疑问在于：过去说有三乘，现在说没有三乘，前后互相矛盾，应该是妄语。 为了断除这个疑问，下面第二部分引用经文解释疑问。 为了断除这个疑问，如经文所说：‘舍利弗，你们应当一心信解受持佛语，诸佛如来说话没有虚妄，没有其他乘，只有一佛乘。’只有一乘是真实的说法，三乘是权巧方便的说法，所以不是妄语。 ‘乃至童子戏聚沙为佛塔’，从上面开始是解释经文后的长行文。现在解释偈颂。就文分为两部分。首先解释一个偈颂，然后以此为例解释其余偈颂。首先解释一个偈颂，分为两个部分。先是照录偈颂，从‘谓发菩提心’以下是解释偈颂。 ‘乃至童子戏聚沙为佛塔，如是诸人等，皆已成佛道者’，偈颂分为两部分，一部分说明菩提心和菩提行。 ‘谓发菩提心，行菩萨道者，所作善根能证菩提’，这两种善根能够证得佛果。 ‘非诸凡夫’以下，说明凡夫和决定声闻。