English
English version: For the sake of those who have attained the state of a sage (为众说), this is the pure and undefiled Dharma (正也无漏正法), because it is held in their minds (得在心故). 'Truth' (谛) has two meanings: first, it is genuine and real (谛实); second, it is to listen attentively (审谛). The explanation of these two meanings is as in the chapter on the 'Four Noble Truths' (四圣谛品). Speaking the Dharma again for the masses is to uplift those in high positions and encourage those in humble positions (讫高勖下), teaching about future practice by showing present benefits (寄现训未也). As stated in the Treatise: 'The Tathagata's (如来) compassion is pure and profound, so he does not only preach profound Dharma for those of superior faculties (不护上上法也).' [Note] Universally bestowing upon those of middle and lower faculties, not just for those of superior faculties; benefiting myriad generations far into the future, not just for the present moment. (曲被中下. 非为上根故. 远惠万世. 非为一时故) Two, correctly severing doubts (二正断疑) (six). First, both self and others will eventually perish (自他俱灭); second, the Dharma will eternally abide (法门常住); third, the work of benefiting others is completed (利他事毕); fourth, a general display of having already delivered beings (总显已度); fifth, showing the causes and conditions for attaining enlightenment (示得因缘); sixth, the sustenance of cause and effect (因果住持). First, both self and others will eventually perish. 'You monks (比丘), do not harbor sorrow or distress, even if I were to live for a kalpa (劫), I would eventually perish; it is impossible to meet without parting (会而不离终不可得).' 'Meeting will also perish' means that even if one lives for a long time, the time of meeting will eventually perish; it is impossible to meet without perishing. The above explains the perishing of oneself, this speaks of the perishing of others. Is it only me who is like this? Everything is like this. 'Meeting' (会) means gathering. Since there is gathering, there must be separation. There are two kinds of gathering and separation: one is the gathering and separation between teacher and disciples (师资聚散), and the other is the gathering and separation of the five skandhas (五阴). Thus, everything is impermanent. [Note] Teacher and disciples refer to the gathering and separation of a group; there is no master who always leads companions, nor companions who always follow the master. The five skandhas refer to the gathering and separation of a body; the form skandha (色阴) is the aggregation of the four great elements (四大) that must separate, and the four skandhas of feeling, perception, volition, and consciousness (四阴) are the arising of deluded thoughts that must cease. Therefore, it is said that everything is impermanent. Two, the Dharma will eternally abide. 'The Dharma of benefiting oneself and benefiting others is complete (自利利他法皆具足).' Benefiting oneself refers to attaining the result through cultivating the cause. Benefiting others refers to teaching and transforming beings through preaching the Dharma. The Supreme Sage (至圣) flows with compassion, proclaiming the Dharma, without anything lacking. This Dharma is always in the world, and beings can cultivate and learn it themselves, without the need for me to continue to abide. [Note] 'No benefit' (无益) has two meanings: one is that the Buddhas (诸佛) abide in the world only to preach the Dharma and benefit beings, and now that the Dharma is complete, there is no benefit. The second is that if the Buddha were to abide for a long time, beings would not have the thought of encountering the Dharma as something rare, so there is no benefit. Three, the work of benefiting others is completed. 'If I were to abide for a long time, there would be no benefit (若我久住更无所益).' Since the Dharma is complete, what is the use of me abiding? [Note] There are two kinds of no benefit: one is that the Buddhas abide in the world only to preach the Dharma and benefit beings, and since the Dharma is sufficient, there is no benefit. The second is that if the Buddha were to abide for a long time, then beings would not have the thought of encountering the Dharma as something rare, so there is no benefit. Four, a general display of having already delivered beings. 'Those who should be delivered, whether in the heavens or in the human realm, have all... (应可度者若天上人间皆悉)' --------------------------------------------------------------------------------
Chinese
已度 于彼彼众自利事讫。则是令彼彼天人修因得果也 五示得因缘。 其未度者皆亦已作得度因缘 其未修习者。依不灭法门能作得度因缘。则是已为下种未来熟脱。法门在世可修学故 ［补注］熟脱者。善根纯熟得解脱也 六因果住持(二)。初对因。二对果。初对因。 自今以后我诸弟子展转行之 弟子行之者。因分住持不坏。灭后弟子常依修习。展转传授不断绝也 二对果。 则是如来法身常在而不灭也 法身常在者。果分住持不坏。以弟子所行之法不断绝。即是如来五分法身。常在世也 ［补注］佛身虽灭佛法常存。依法修行是佛住世 三重说有为无常相(二)。初正示有为。二引己作证。初正示有为(三)。初无常求脱。二以智灭痴。三观身不净。初无常求脱。 是故当知世皆无常会必有离勿怀忧恼世相如是当勤精进早求解脱 论云。示现于此处劝修世间生厌离行故。当勤精进者。于有为相中得解脱故 二以智灭痴。 以智慧明灭诸痴暗 复示如实观灭我我所见根本故 ［补注］痴暗即无明也。凡夫见有我及我所。此见从无明生。非智不灭 三观身不净。 世实危脆无坚牢者 阴等诸法悉皆虚妄 二引己作证(二)。初略示己灭。二广辩患相 初略示己灭。 现代汉语译本 已度化者，他们各自的自利之事已经完结。这就是使那些天人和人修习因缘而得到果报。五、显示得到因缘。 那些尚未度化的人，也都已经为他们种下了得到度化的因缘。那些尚未修习的人，依靠不灭的法门，也能为他们种下得到度化的因缘。这就是已经为他们种下了种子，未来成熟时就能解脱。因为法门在世间可以修习。［补注］熟脱：善根纯熟而得到解脱。六、因果住持（二）。首先是对因，其次是对果。首先是对因。 从今以后，我的弟子们辗转相传修行此法。弟子们修行此法，就是因分住持而不坏灭。我灭度后，弟子们常常依此修习，辗转传授，永不断绝。二、对果。 这就是如来的法身常在而不灭。法身常在，就是果分住持而不坏灭。因为弟子们所修行的法不断绝，这就是如来的五分法身常在世间。［补注］佛身虽然灭度，佛法却常存。依法修行就是佛住在世间。三重说有为无常之相（二）。首先是正面显示有为，其次是引用自身作为证明。首先是正面显示有为（三）。首先是无常而求脱，其次是以智慧灭除愚痴，再次是观身不净。首先是无常而求脱。 因此应当知道世间都是无常的，相会必定有离别，不要怀有忧愁烦恼，世间的真相就是这样，应当勤奋精进，早日求解脱。论中说：‘在此处示现，劝勉修习世间，产生厌离之心而修行。’应当勤奋精进，是因为在有为之相中得到解脱。二、以智慧灭除愚痴。 用智慧光明灭除各种愚痴黑暗。再次显示如实观，灭除我见和我所见的根本。［补注］痴暗就是无明。凡夫见到有‘我’以及‘我所’，这种见解从无明产生，不用智慧是无法灭除的。三、观身不净。 世间实在危脆，没有坚固的东西。五阴等诸法全部都是虚妄的。二、引用自身作为证明（二）。首先是简略地显示自身灭度，其次是广泛地辩说患难之相。首先是简略地显示自身灭度。
English
English version Those who have been delivered, their respective deeds of self-benefit have been completed. This is to enable those Devas (gods) and humans to cultivate causes and attain results. Five, showing the causes and conditions for attainment. Those who have not yet been delivered have also had the causes and conditions for deliverance planted for them. Those who have not yet cultivated, relying on the undying Dharma (teachings), can also create the causes and conditions for deliverance. This means that seeds have already been sown for them, and they will mature and be liberated in the future. Because the Dharma can be cultivated in the world. [Note] Mature liberation: good roots are fully ripened and liberation is attained. Six, the sustenance of cause and effect (two). First, regarding cause; second, regarding effect. First, regarding cause. From now on, my disciples will transmit and practice this Dharma in succession. Disciples practicing this Dharma means that the cause aspect is sustained and does not decay. After my Parinirvana (death), disciples will constantly rely on this practice, transmitting it in succession without interruption. Two, regarding effect. This is the Dharmakaya (body of Dharma) of the Tathagata (Buddha) that is always present and does not perish. The Dharmakaya being always present means that the effect aspect is sustained and does not decay. Because the Dharma practiced by the disciples is not interrupted, this is the fivefold Dharmakaya of the Tathagata that is always present in the world. [Note] Although the Buddha's body has passed away, the Buddha's Dharma remains. Practicing according to the Dharma is the Buddha abiding in the world. Threefold explanation of the impermanent nature of conditioned phenomena (two). First, directly showing conditioned phenomena; second, citing oneself as proof. First, directly showing conditioned phenomena (three). First, seeking liberation from impermanence; second, extinguishing ignorance with wisdom; third, contemplating the impurity of the body. First, seeking liberation from impermanence. Therefore, you should know that the world is impermanent, meetings must have separations, do not harbor sorrow and distress, the nature of the world is like this, you should diligently strive to seek liberation early. The treatise says: 'Showing here, exhorting to cultivate the world, generating aversion and practicing.' You should diligently strive because you can attain liberation in the realm of conditioned phenomena. Two, extinguishing ignorance with wisdom. Use the light of wisdom to extinguish all ignorance and darkness. Again, showing true observation, extinguishing the root of the view of 'I' and 'mine'. [Note] Ignorance and darkness are ignorance. Ordinary people see 'I' and 'mine'. This view arises from ignorance and cannot be extinguished without wisdom. Three, contemplating the impurity of the body. The world is truly fragile, there is nothing solid. The Skandhas (aggregates) and other Dharmas are all illusory. Two, citing oneself as proof (two). First, briefly showing one's own passing away; second, extensively discussing the aspects of suffering. First, briefly showing one's own passing away. --------------------------------------------------------------------------------
Chinese
我今得灭如除恶病 阴身如恶病。得灭如病差 ［补注］佛妙色身即是法身。而喻恶病者。示同凡夫作警省也 二广辩患相。 此是应舍之身罪恶之物假名为身没在老病生死大海何有智者得除灭之如杀怨贼而不欢喜 唯有智人能厌能喜 ［补注］见身存则悦而不厌故贪生。见身灭则忧而不喜故避死。此愚人所为也。智人反是 七离种种自性清净无我分(二)。初对治自性障。二明清净无我。初对治自性障(三)。初正明实慧。二劝勤修习。三三界无常。初正明实慧。 汝等比丘常当一心 知五阴法中种种妄想悉从心起故以心为主则令制之一处也 ［补注］一心二字。总结上来诲示多种法门。良由一心为万法主。故云制之一处无事不办 二劝勤修习。 勤求出道 以一心如实慧难可得故。劝令精进 ［补注］乱心者违实理之妄知也。一心者如实理之真知也。故云如实慧。得如是慧宁是易事。故应勤求也。复有二义。一者事。据上文当是一其心以求出道故。二者理。以一心如实慧即是出道故 三三界无常。 一切世间动不动法皆是败坏不安之相 世间总标三界。动即欲界。不动即色无色界。败坏不安者结指无常 ［补注］上二界寿命长远。外道以为不动。不知三界皆属无常故。经云。三界无安 现代汉语译本：我现在证得寂灭，就像去除恶疾一样，这由五蕴假合之身就像是恶疾。证得寂灭就像是疾病痊愈。[补注]佛的妙色身即是法身，而用恶疾来比喻，是为了警示我们如同凡夫一样，要时刻警醒。二、广泛辨析病患之相。 这个应当舍弃的身体，是罪恶之物，只是假名为身，沉没在衰老、疾病、生死的苦海之中，哪有智者能够去除、灭掉它，如同杀死怨贼而不欢喜的呢？只有有智慧的人才能对此感到厌恶和欢喜。[补注]看到身体存在就喜悦而不厌恶，所以贪生；看到身体灭亡就忧愁而不喜悦，所以逃避死亡。这是愚人的行为。智者则相反。七、远离种种自性，清净无我分(二)。首先是对治自性之障，其次是阐明清净无我。首先是对治自性之障(三)。首先是阐明真实的智慧，其次是劝勉勤奋修习，再次是说明三界无常。首先是阐明真实的智慧。 你们这些比丘，应当常常一心一意，知道五阴（色、受、想、行、识，构成个体存在的五种要素）之法中的种种虚妄想法，都是从心中生起的，所以要以心为主导，才能将心制伏于一处。[补注]‘一心’二字，总结了上面教诲的多种法门。正因为一心是万法之主，所以说将心制伏于一处，没有办不成的事。二、劝勉勤奋修习。 勤奋寻求出离之道，因为以一心来证得如实的智慧是难以得到的，所以劝勉大家精进。[补注]乱心是违背真实之理的虚妄认知。一心是符合真实之理的真正认知，所以说是如实慧。得到这样的智慧难道是容易的事吗？所以应该勤奋寻求。又有两种含义：一是事，根据上文，应当专一其心来寻求出离之道；二是理，以一心如实慧就是出离之道。三、三界无常。 一切世间的动与不动之法，都是败坏不安的表象。世间总括了三界（欲界、色界、无色界）。动，指的是欲界；不动，指的是色界和无色界。败坏不安，直接指出了无常。[补注]色界和无色界的寿命长远，外道认为它们是不动的，却不知道三界都属于无常，所以经中说，三界没有安稳。