English
English version 'Delusion (meaningless arguments) does not have those respective merits. Concluding and naming it 'Non-Delusion' is to show that the nature of the achievement of practice is different. [Annotation] When you see delusion, quickly abandon it, because it has those respective merits. The path of speech is cut off, and the activity of the mind ceases, then you will not see any delusion to abandon, and there will be no respective merits. The fourth part shows the ultimately profound merits (divided into two parts): first, a brief explanation, and then a detailed explanation. First, a brief explanation (divided into two parts): one is the merits that Bodhisattvas constantly cultivate, and the other is the merits of the Thus Come One's (Tathagata) teaching of the Dharma. First, the merits that Bodhisattvas constantly cultivate.' 'You monks, regarding all merits, you should always be single-minded and abandon all negligence, just like staying away from enemies and thieves.' The merits here refer to what was mentioned above. Single-mindedness means without interruption. Focusing the mind in one place is single-mindedness, which is cultivating the mind in the ultimate truth. [Annotation] Cultivating the mind in the ultimate truth is because all practices return to the wonderful mind of perfect enlightenment (yuanjue miaoxin). Second, the merits of the Thus Come One's teaching of the Dharma.' 'The benefits spoken by the Great Compassionate World Honored One (Mahakaruna-lokanatha) are already complete.' From the initial conversion of Kaundinya (Kaundinya, the first of the five monks) to the final conversion of Subhadra (Subhadra, the last disciple converted by the Buddha), it is said that the benefits are complete. The second part is a detailed explanation (divided into two parts): one is the merits of constant cultivation, and the other is the merits of teaching the Dharma. First, the merits of constant cultivation.' 'You should just diligently practice, whether in the mountains, in empty marshes, or under trees, in secluded rooms, you should remember the Dharma you have received, do not let it be forgotten or lost, and you should always encourage yourselves to diligently practice, do not waste your life and die, only to regret it after death.' Diligently practicing is to show constant practice. The mountains, etc., are to show places without worldly distractions. There are a total of five places, all of which are far from noise and disturbance. Remembering the Dharma you have received is to show the practice of true and non-dual thoughts. Do not let it be forgotten or lost, in order to make the practice appear before you. Diligently practicing is to practice with skillful means. Do not waste your life and die, because you are resting in similar Dharmas, away from the supreme mind. This refers to being attached to internal ordinary states. Therefore, one cannot enter the holy state in one lifetime, which is called wasting one's life and dying. This is a warning to those who have fallen from the top. Regretting it after death refers to knowing in old age that there are still remaining things that have not been completed, and it is too late to regret. The ancients said, 'It is probably too late to cultivate goodness when you are about to die.' The wise say, 'There are' --------------------------------------------------------------------------------
Chinese
邺洛禅师。名播河海。住则四方云仰。动则百千成群。殷殷轰轰于世有何利益。临终皆悔也 ［补注］空死而悔有二。一是荒芜三业全不修行。临终知堕恶处故悔。一是得少为足未证谓证。临终知非极果故悔。今疏举重言之轻可知矣 二说法功德。 我如良医知病说药服与不服非医咎也又如善导导人善道闻之不行非导过也 良药喻说法能破恶。善导喻说法能生善。不受由机非佛过失 五显示入证决定分(三)。初方便显发门。二法轮成就门。三分别功德门。初方便显发门。 汝等若于苦等四谛有所疑者可疾问之毋得怀疑不求决也 四谛是行者常观察。及依之起行。故劝问也。苦则八事迁迫。集则惑业牵报。灭则二脱离缚。道则三学能通。于此有疑何能观察起行耶。佛今垂灭故劝疾问 ［补注］二脱谓二种解脱也。一者慧解脱。二者俱解脱。又一者解脱烦恼。二者解脱于碍。上惟小乘。下通菩萨二法轮成就门。 尔时世尊如是三唱人无问者所以者何众无疑故 三唱者。示现法轮满足成就。三转实法故。无问者。示现证法满足成就故。无疑者。示现断功德满足成就故 ［补注］如来知众无疑。尚不须一唱。而必三唱。大慈大悲愍物无已之心也 三分别说法门(二)。初经家叙。二正分别。彼众上首。知 邺洛禅师（Yeluo Chan Shi，禅师名号），名声传遍河海，居住时四方之人如云般仰慕，行动时成百上千的人跟随，如此殷殷轰轰于世，又有什么利益呢？临终时都会后悔啊！ ［补注］空死而后悔有两种情况：一是荒废身口意三业（Sanya，佛教术语，指身、口、意三种行为），完全不修行，临终时知道要堕入恶道所以后悔；一是得到少许成就就自满，未证得究竟的果位却以为已经证得，临终时知道并非最终的果位所以后悔。现在疏文中举出严重的例子，轻微的例子可知了。 二、说法功德。 我如同良医，知道病症而说出药方，服用与否并非医生的过错。又如好的向导，引导人们走向善道，听了却不去做，并非向导的过错。良药比喻说法能够破除恶业，好的向导比喻说法能够生出善业。不接受是由于众生的根器，不是佛的过失。 五、显示入证决定分(三)。初、方便显发门。二、法轮成就门。三、分别功德门。初、方便显发门。 你们如果对于苦、集、灭、道四谛（S谛di，佛教基本教义，概括人生痛苦及解脱之道）有所疑惑，可以赶快提问，不要怀疑而不寻求解答。四谛是修行者经常观察，以及依此而起修行的，所以劝大家提问。苦，是说八事（生、老、病、死、爱别离、怨憎会、求不得、五阴炽盛）迁流逼迫；集，是说惑（烦恼）和业（行为）牵引果报；灭，是说两种解脱（慧解脱和俱解脱）脱离束缚；道，是说三学（戒、定、慧）能够通往解脱。对于这些有疑惑，如何能够观察和起修行呢？佛现在将要涅槃，所以劝大家赶快提问。 ［补注］二脱是指两种解脱。一者，慧解脱；二者，俱解脱。又一者，解脱烦恼；二者，解脱于障碍。上面只适用于小乘，下面则通用于菩萨。二、法轮成就门。 这时世尊这样三次宣唱，却没有人提问，这是什么原因呢？因为大众没有疑惑的缘故。 三次宣唱，是示现法轮（Dharmacakra，佛法）圆满成就，三次转动真实之法的缘故。没有人提问，是示现证法圆满成就的缘故。没有疑惑，是示现断除功德圆满成就的缘故。 ［补注］如来知道大众没有疑惑，尚且不需要一次宣唱，却必定三次宣唱，这是大慈大悲怜悯众生没有穷尽的心啊！三、分别说法门(二)。初、经家叙述。二、正式分别。那些大众的首领，知道
English
Yeluo Chan Shi (Master Yeluo, a title for a Chan master), his name spread throughout the rivers and seas. When he resided somewhere, people from all directions looked up to him like clouds. When he moved, hundreds and thousands of people followed him. What benefit is there in being so bustling and clamorous in the world? They will all regret it at the time of death! [Annotation] There are two situations of regretting dying in vain: one is neglecting the three karmas (Sanya, a Buddhist term referring to body, speech, and mind) and not practicing at all, regretting at the time of death because they know they will fall into evil realms; the other is being content with little achievement, thinking they have attained enlightenment when they have not, regretting at the time of death because they know it is not the ultimate fruition. Now the commentary cites the serious examples, so the minor examples can be understood. 2. Merits of expounding the Dharma. I am like a good doctor who knows the illness and prescribes the medicine. Whether or not it is taken is not the doctor's fault. I am also like a good guide who leads people to the path of goodness. If they hear it but do not follow it, it is not the guide's fault. Good medicine is a metaphor for expounding the Dharma, which can break evil karma. A good guide is a metaphor for expounding the Dharma, which can generate goodness. Not accepting is due to the capacity of sentient beings, not the fault of the Buddha. 5. Showing the decisive division of entering and realizing (3). First, the door of expedient manifestation. Second, the door of Dharma wheel accomplishment. Third, the door of distinguishing merits. First, the door of expedient manifestation. If you have any doubts about the Four Noble Truths (S谛di, the basic Buddhist teachings, summarizing the path to the end of suffering), you can quickly ask about them. Do not doubt and not seek answers. The Four Noble Truths are what practitioners constantly observe and rely on to cultivate, so I urge everyone to ask questions. Suffering is the impermanent and oppressive nature of the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those you hate, not getting what you want, and the flourishing of the five aggregates); Accumulation is the karma (actions) and afflictions (kleshas) that lead to rebirth; Cessation is the liberation from bondage through the two liberations (wisdom liberation and liberation of both); Path is the three learnings (sila, samadhi, prajna) that lead to liberation. If you have doubts about these, how can you observe and cultivate? The Buddha is about to enter Nirvana, so I urge everyone to ask questions quickly. [Annotation] The two liberations refer to two kinds of liberation. One is the liberation of wisdom; the other is the liberation of both. Also, one is the liberation from afflictions; the other is the liberation from obstacles. The above only applies to the Hinayana, while the below applies to both Bodhisattvas. 2. The door of Dharma wheel accomplishment. At that time, the World Honored One proclaimed this three times, but no one asked any questions. What is the reason for this? It is because the assembly had no doubts. Proclaiming three times is to show that the Dharma wheel (Dharmacakra, the teachings of the Buddha) is fully accomplished, and that the true Dharma is turned three times. No one asked questions is to show that the realization of the Dharma is fully accomplished. No doubts is to show that the merit of cutting off afflictions is fully accomplished. [Annotation] The Tathagata knows that the assembly has no doubts, and does not even need to proclaim it once, but he proclaims it three times. This is the heart of great compassion and pity for sentient beings without end! 3. The door of distinguishing the Dharma (2). First, the sutra writer narrates. Second, the formal distinction. Those leaders of the assembly know --------------------------------------------------------------------------------
Chinese
大众心行成就。决定复了知所证实义故。分别彼彼事以答如来故。初经家叙。 时阿㝹楼驮观察众心而白佛言 阿㝹楼驮。亦云阿那律。亦阿泥楼豆。亦阿难律陀。皆一也。此翻无贫。亦翻无灭。亦云如意。昔施辟支佛一食。获九十一劫往来人天常受福乐。于今不灭所求如意。以兹三义故有异翻。时为众首。故观察白佛也 二正分别(二)。初佛说无异。二比丘无疑。初佛说无异。 世尊月可令热日可令冷佛说四谛不可令异佛说苦谛实苦不可令乐集真是因更无异因苦若灭者即是因灭因灭故果灭灭苦之道实是真道更无余道 先以喻显也。月是太阴精故冷。日是太阳精故热。而性不可易世皆知之。今云可热可冷者。日月宁易其性。佛言终无变异也。不可令乐者。苦乐各实不变异故。更无异因者。集因定招苦果。终非道因所招也。论云。示苦灭各自因故。即是因灭者。断集因也。又因灭是有余涅槃故。因灭故果灭者。后有因中不生是灭苦果也。又果灭是无余涅槃故。更无余道者余道非真不能趋灭也 ［补注］日月是幻妄之法。故可转移。佛言乃真实之理。焉能变异。是故反阴易阳世容有之。逆理乱真终无是处 二比丘无疑。 世尊是诸比丘于四谛中决定无疑 决定者。苦乐因果入行决定故。无疑者。无异 现代汉语译本：大众的心行已经成就，（这是因为）他们已经决定并且完全了解了所证实的真义。为了分辨种种不同的事情，（阿㝹楼驮）才向如来提问。首先是经家的叙述。 当时，阿㝹楼驮（Aniruddha，意为无贫、无灭、如意。过去因布施辟支佛一餐食物，获得九十一劫往来人天常受福乐的果报，至今福报不灭，所求如意）观察大众的心意后禀告佛陀。（阿㝹楼驮，也写作阿那律、阿泥楼豆、阿难律陀，指的都是同一人。因为这三种含义，所以有不同的翻译。当时他是大众的首领，所以观察后禀告佛陀。）接下来是正式的分别解释（分为两部分）。首先是佛陀说四谛没有差异，然后是比丘们对四谛没有疑惑。首先是佛陀说四谛没有差异。 世尊，即使能让月亮变热，太阳变冷，佛陀所说的四谛（Four Noble Truths）也不可能改变！佛陀说苦谛（Dukkha Satya，苦的真理）确实是苦，不可能变成快乐；集谛（Samudaya Satya，苦的起因的真理）是真正的苦因，没有其他的起因；如果苦能够灭除，那就是因为苦因被灭除了；因为苦因灭除的缘故，苦果才能灭除；灭苦的道路确实是真正的道路，没有其他的道路。（这是）先用比喻来显明（四谛的真理）。月亮是太阴之精，所以是冷的；太阳是太阳之精，所以是热的。它们的性质不可能改变，这是世人都知道的。现在说可以让月亮变热，太阳变冷，日月难道会改变它们的性质吗？佛陀说（四谛的真理）终究不会有变异的。不可能变成快乐，是因为苦和乐各自是真实的，不会变异的。没有其他的起因，是因为集谛的因必定招致苦果，终究不是道谛的因所招致的。《论》中说，这是为了显示苦和灭各自有其原因。‘即是因灭’，指的是断除集谛的因。而且因灭是有余涅槃的缘故。‘因灭故果灭’，指的是后有的因中不再产生，这就是灭除苦果。而且果灭是无余涅槃的缘故。‘更无余道’，指的是其他的道路不是真正的道路，不能趋向灭苦。 [补充说明]日月是虚幻不实的现象，所以可以转移改变。佛陀所说的是真实不虚的道理，怎么可能变异呢？所以说反阴为阳，世间或许有这种可能，但颠倒事理，扰乱真实，终究是不可能的。 比丘们对四谛没有疑惑。 世尊，这些比丘对于四谛（Four Noble Truths）已经决定无疑。（因为）对于苦乐因果的修行已经决定，所以没有疑惑，没有异议。