Chinese
大正藏第 40 册 No. 1820 佛遗教经论疏节要 No. 1820 [cf. Nos. 389, 1529] 佛遗教经论疏节要 姚秦三藏法师鸠摩罗什译 晋水 沙门 净源 节要 云栖 沙门 袾宏 补注 释此经分二。初总叙经义。二别解经文。初总。叙经义 夫化制互陈戒定齐举。莫大乎遗教经焉。推徴解释开诱行业。莫深于马鸣论矣。然则论主发挥遗教。亦犹龙树启明大品欤。彼则融有而即空。此乃扶律以诠定。是故中夜三唱圆戒珠以严身。上士七科滋法乳而延命。既而寡尤寡悔。二乘由是而功成。即事即心。三贤于斯而果满。非夫至圣最后垂范者。则安能至于兹乎。在昔罗什法师既翻于经。而真谛三藏续译于论。故得有唐太宗降乎敕命。永怀圣教用思弘阐。而词林载之。昭昭然若悬日月于太清。令万物之咸睹也。至若昔贤通经。虽具章门而绵历岁时。罕有传者。近世孤山尊者仰经述疏。多遵台教。遂使舆宗思而不学。抑又真悟律师以论注经。虽不忘本而皆存梵语阙译华言。净源久慨斯文流芳未备。于是翻经论之格训。集诸家之奥辞。庶乎后裔皆受赐耳 ［补注］序前应云。释此经分二。初总序经义。二别释经文。方与次科相应。旧本无今 现代汉语译本 大正藏第 40 册 No. 1820 佛遗教经论疏节要 No. 1820 [cf. Nos. 389, 1529] 佛遗教经论疏节要 姚秦三藏法师鸠摩罗什（Kumarajiva，古印度佛教僧侣，著名译经师）译 晋水 沙门 净源 节要 云栖 沙门 袾宏 补注 解释此经分为两部分。首先总述经的要义，其次分别解释经文。先说总述经义： 要说教化和制度互相阐述，戒和定同时并举，没有比《遗教经》更重要的了。推究、考证、解释、开导修行，没有比马鸣（Asvaghosa，古印度佛教哲学家和诗人）的论著更深刻的了。既然如此，论主的发挥《遗教经》，也就像龙树（Nagarjuna，佛教中观学派创始人）开启阐明《大品般若经》一样吧。后者是融合有而归于空，前者是扶持戒律来诠释禅定。因此，中夜三次宣唱圆满的戒律，像宝珠一样来庄严自身；上等根器的人依据七科（佛教术语，指七种不同的修行阶段或分类）滋养佛法，像乳汁一样来延续生命。这样就能减少过失和后悔，二乘（声闻乘和缘觉乘）由此而功德圆满；当下之事就是当下之心，三贤（菩萨修行过程中的三个阶段）因此而果位圆满。如果不是至圣先师最后的垂范，又怎么能达到这样的境界呢？从前鸠摩罗什法师已经翻译了经文，而真谛（Paramartha，古印度佛教僧侣，著名译经师）三藏法师又继续翻译了论著，所以才有了唐太宗降下敕命，永远怀念圣人的教诲，用心思索弘扬阐释，并且由文人记载下来，昭昭然就像把日月悬挂在太空中，让万物都能够看见。至于以前的贤者通解经文，虽然具备章节门类，但经历漫长岁月，很少有流传下来的。近世孤山尊者仰仗经文撰写疏解，大多遵循天台宗的教义，于是使得研究这个宗派的人只是思考而不去学习。还有真悟律师用论著来注释经文，虽然没有忘记根本，但都保留梵语而缺少翻译成华语。净源长久以来慨叹这些文章流传不广，不够完备。因此，翻译经论的规范，收集各家的精妙辞藻，希望后代都能从中受益。 [补注] 序言之前应该说：解释此经分为两部分。首先总序经义，其次分别解释经文。这样才与后面的科判相对应。旧版本没有“今”。
English
English version T40, No. 1820 Abridged Commentary on the Sutra of the Buddha's Last Teachings No. 1820 [cf. Nos. 389, 1529] Abridged Commentary on the Sutra of the Buddha's Last Teachings Translated by Tripiṭaka Master Kumarajiva (ancient Indian Buddhist monk, famous translator of scriptures) of the Yao Qin Dynasty Abridged by Shramana Jingyuan of Jinshui Annotations by Shramana Zhuhong of Yunqi The explanation of this sutra is divided into two parts. First, a general introduction to the meaning of the sutra, and second, a separate explanation of the text. First, the general introduction to the meaning of the sutra: To say that teaching and regulations are mutually explained, and precepts and samadhi are equally emphasized, nothing is greater than the 'Sutra of the Buddha's Last Teachings'. To investigate, verify, explain, and guide practice, nothing is deeper than the treatises of Asvaghosa (ancient Indian Buddhist philosopher and poet). Since this is the case, the treatise master's exposition of the 'Sutra of the Buddha's Last Teachings' is like Nagarjuna's (founder of the Madhyamaka school of Buddhism) opening and clarifying of the 'Mahaprajnaparamita Sutra'. The latter integrates existence and returns to emptiness, while the former supports the precepts to interpret samadhi. Therefore, chanting the complete precepts three times in the middle of the night is like adorning oneself with a jewel; superior beings nourish the Dharma with the seven branches (Buddhist term, referring to seven different stages or classifications of practice), like milk to prolong life. In this way, one can reduce faults and regrets, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can achieve complete merit; the present event is the present mind, and the three sages (three stages in the bodhisattva path) thereby attain complete fruition. If it were not for the final example set by the supremely holy teacher, how could one reach such a state? In the past, Master Kumarajiva had already translated the sutra, and Tripiṭaka Master Paramartha (ancient Indian Buddhist monk, famous translator of scriptures) continued to translate the treatises, so Emperor Taizong of the Tang Dynasty issued an edict to forever cherish the teachings of the saints, to contemplate and promote them, and to have them recorded by scholars, shining brightly like the sun and moon suspended in the sky, allowing all things to see them. As for the former sages who thoroughly understood the sutras, although they possessed chapter classifications, they spanned many years, and few have been passed down. In recent times, Venerable Gushan relied on the sutras to write commentaries, mostly following the teachings of the Tiantai school, thus causing those who study this school to only think and not learn. Furthermore, Lawyer Zhenwu used treatises to annotate the sutras, although he did not forget the root, he retained the Sanskrit and lacked translation into Chinese. Jingyuan has long lamented that these writings are not widely circulated and are not complete enough. Therefore, he translated the norms of the sutras and treatises, and collected the exquisite phrases of various schools, hoping that future generations will benefit from them. [Annotation] Before the preface, it should be said: The explanation of this sutra is divided into two parts. First, a general introduction to the meaning of the sutra, and second, a separate explanation of the text. This corresponds to the subsequent classification. The old version does not have 'now'. --------------------------------------------------------------------------------
Chinese
为补之。言节要者。此经有论有疏。源师盖撮略论疏。而成此注也 二别释经文(三)。初释名题。二出译人。三解文义。初释名题。 佛遗教经 经有通别二名。佛遗教别名也。经即通名耳。梵语具云佛陀。此翻觉者。谓觉了性相之者。然具三义。一自觉。觉知自心本无生灭。二觉他。觉一切法无不是如。三觉满。二觉理圆称之为满。若准起信。亦彰三义。一始觉。即能证智。二本觉。即所证理。三究竟觉。即智与理冥始本不二也。又佛地论第一。说佛有其十义。恐繁不引。遗教者。谓遗留教诫。勖彼群机也。教者效也。使众生效之耳。经者。梵语修多罗。古译为契经。正翻为线。此方不贵线称。故存于经。佛地论云。能贯能摄故名为经。以佛遗教。贯穿所应说义。摄持所化众生故。 亦名佛垂涅槃略说教诫经 然上正题。人法齐举以标其号。今兹别名亦尔。但广略有异。梵音涅槃秦言灭度。义翻圆寂。考诸唯识有其四种。一自性清净涅槃。二有余涅槃。三无余涅槃。四无住涅槃。若乃一往分文摘字申义。亦具二种。谓佛说教诫。道洽德施即有余也。而垂涅槃。身灰智灭即无余也 ［补注］垂临也。垂涅槃犹言临终也。世人临终语必切要。故云遗嘱。况四生慈父。垂灭之遗教乎。子孙背先人之遗嘱。众 现代汉语译本： 为了补充它。[言节要者]，这部经有论和疏。源师大概是撮取论和疏的内容，而成了这部注解。[二别释经文(三)]，首先解释经名，其次列出译者，最后解释经文的意义。[初释名题]， [佛遗教经]，经有通名和别名两种。[佛遗教]是别名，[经]是通名。梵语完整地说是[佛陀(Buddha，觉悟者)]，这里翻译为[觉者]，指的是觉悟了自性与现象的人。然而，它具有三重含义：一是[自觉]，觉知自心本无生灭；二是[觉他]，觉悟一切法无不是如；三是[觉满]，两种觉悟达到圆满的程度。如果按照《起信论》的说法，也彰显了三重含义：一是[始觉]，即能证之智；二是[本觉]，即所证之理；三是[究竟觉]，即智慧与真理冥合，始觉与本觉不二。此外，《佛地论》第一卷，讲述了佛的十种含义，因为内容繁多，这里就不引用了。[遗教]指的是遗留的教诫，勉励那些具有根器的众生。[教]是效法的意思，使众生效法它。[经]，梵语是[修多罗(Sutra)]，古译为[契经]，正确的翻译是[线]。这里不重视[线]的称谓，所以保留了[经]的说法。《佛地论》说，能够贯穿和摄持，所以称为[经]。佛的遗教，贯穿了所应说的义理，摄持了所要教化的众生。 [亦名佛垂涅槃略说教诫经]，然而，上面的正题，人和法并举来标明名称。现在这个别名也是如此，只是广略有所不同。梵语[涅槃(Nirvana)]，秦语翻译为[灭度]，义译为[圆寂]。考察《唯识论》，有四种涅槃：一是[自性清净涅槃]，二是有余涅槃，三是无余涅槃，四是无住涅槃。如果按照一种方式来分文摘字申明意义，也具有两种：佛说教诫，道义融洽，恩德广施，就是有余涅槃；而临近涅槃，身躯火化，智慧泯灭，就是无余涅槃。[补注]垂，是临近的意思。垂涅槃，就像是说临终。世人临终时说的话必定是切要的，所以说是遗嘱。更何况是四生慈父，临近灭度时的遗教呢？子孙违背先人的遗嘱，众...
English
English version: To supplement it. [言节要者 (Yan Jie Yao Zhe, On Essential Points)], this scripture has treatises and commentaries. Master Yuan probably extracted the content of the treatises and commentaries to form this annotation. [二别释经文(三) (Er Bie Shi Jing Wen (San), Second Separate Explanation of the Scripture Text (3))], first explain the name of the scripture, second list the translator, and finally explain the meaning of the scripture. [初释名题 (Chu Shi Ming Ti), First Explanation of the Title], [佛遗教经 (Fo Yi Jiao Jing, Sutra of the Buddha's Last Teaching)], a scripture has two types of names: general and specific. [佛遗教 (Fo Yi Jiao, Buddha's Last Teaching)] is the specific name, and [经 (Jing, Sutra)] is the general name. The complete Sanskrit term is [佛陀 (Buddha, Awakened One)], which is translated here as [觉者 (Jue Zhe, Awakened One)], referring to those who have awakened to the nature and phenomena of themselves. However, it has three meanings: first, [自觉 (Zi Jue, Self-Awakening)], knowing that one's own mind originally has no birth or death; second, [觉他 (Jue Ta, Awakening Others)], realizing that all dharmas are none other than Suchness; third, [觉满 (Jue Man, Complete Awakening)], the two awakenings reach a state of perfection. If according to the [起信论 (Qi Xin Lun, Awakening of Faith in the Mahayana)], it also highlights three meanings: first, [始觉 (Shi Jue, Initial Awakening)], which is the wisdom that can prove; second, [本觉 (Ben Jue, Original Awakening)], which is the principle that is proven; third, [究竟觉 (Jiu Jing Jue, Ultimate Awakening)], which is the union of wisdom and truth, the non-duality of initial and original awakening. In addition, the first volume of the [佛地论 (Fo Di Lun, Yogacarabhumi-sastra)], discusses the ten meanings of the Buddha, but because the content is extensive, it will not be quoted here. [遗教 (Yi Jiao, Last Teaching)] refers to the teachings left behind, encouraging those beings with the capacity. [教 (Jiao, Teaching)] means to emulate, to make sentient beings emulate it. [经 (Jing, Sutra)], in Sanskrit is [修多罗 (Sutra)], anciently translated as [契经 (Qi Jing, Sutra that accords with truth)], the correct translation is [线 (Xian, Thread)]. Here, the term [thread] is not valued, so the term [经 (Jing, Sutra)] is retained. The [佛地论 (Fo Di Lun, Yogacarabhumi-sastra)] says that it can penetrate and hold, so it is called [经 (Jing, Sutra)]. The Buddha's last teaching penetrates the principles that should be spoken and holds the sentient beings to be taught. [亦名佛垂涅槃略说教诫经 (Yi Ming Fo Chui Nie Pan Lue Shuo Jiao Jie Jing, Also Known as the Sutra of the Buddha's Brief Admonitions Before Nirvana)], however, the above main title, people and Dharma are mentioned together to indicate the name. The same is true for this specific name, but the scope is different. The Sanskrit term [涅槃 (Nirvana)] is translated into Chinese as [灭度 (Mie Du, Extinction)], and its meaning is translated as [圆寂 (Yuan Ji, Perfect Tranquility)]. Examining the [唯识论 (Wei Shi Lun, Vijnaptimatrata)], there are four types of Nirvana: first, [自性清净涅槃 (Zi Xing Qing Jing Nie Pan, Self-Nature Pure Nirvana)], second, [有余涅槃 (You Yu Nie Pan, Nirvana with Remainder)], third, [无余涅槃 (Wu Yu Nie Pan, Nirvana without Remainder)], and fourth, [无住涅槃 (Wu Zhu Nie Pan, Non-Abiding Nirvana)]. If we declare the meaning by dividing the sentences and extracting the words in one way, it also has two types: the Buddha speaks of teachings, the Tao is harmonious, and the virtue is widely bestowed, which is Nirvana with remainder; and approaching Nirvana, the body is cremated, and wisdom is extinguished, which is Nirvana without remainder. [补注 (Bu Zhu, Commentary)] 垂 (Chui), means approaching. 垂涅槃 (Chui Nie Pan), is like saying approaching the end of life. The words spoken by people at the end of their lives must be essential, so they are called last words. Moreover, what about the last teachings of the compassionate father of the four kinds of beings, approaching extinction? Descendants violate the last words of their ancestors, the masses... --------------------------------------------------------------------------------