Chinese
得初果。乃从佛出家。又为广说四谛。即成罗汉 四大总相成就毕竟功德。 所应度者皆已度讫 谓中间所度其人无量。故科为大总相也 ［补注］中间所度无量则被机不一故。始陈如终跋陀。似专为小乘而实兼乎大乘也 五因果自相成就毕竟功德。 于娑罗双树间将入涅槃是时中夜寂然无声 因诣双树然后示灭。故论云因自相也。娑罗此翻坚固。言双树者。上枝相合下根相连。一荣一枯相合似连理。荣枯似交让。其华如芙蕖。果大如瓶。其甘如蜜。准涅槃经。则四方各双即表四德。以破八倒。若依三卷经文似唯一双。以破断常。此亦大小二机所见各别。将入涅槃者。将入是因。涅槃是果。故论云因共果自相也。上明双树若表四德即无住涅槃。今文即舍有余入无余也。言中夜者。成就二种中道。故论云总自相也。一者正觉中道。二者离正觉中道。故知中夜入灭。表离断常二边矣。寂然无声者。既离正觉中道。故论云果自相也。寂然者。自性离念也。无声者。自性无说也。即自性清净涅槃心言罔及。亦是本论自性无说离念涅槃果耳 ［补注］一者离断常。二者亦不住离断常。不住离断常即是离中道。此佛果自相也 六分别总相成就毕竟功德。 为诸弟子略说法要 上首眷属人位差别。诸者不一也。学 现代汉语译本 获得初果（Sotapanna，须陀洹）。于是跟随佛陀出家，又为他广泛地宣讲四谛（Four Noble Truths），随即证成阿罗汉（Arhat）。这是四大总相成就的究竟功德。 所应度化的人都已经度化完毕。这里所说的中间度化的人数量无量，所以归类为大总相。［补注］中间所度化的人无量，是因为众生的根器不一。从最初的阿若憍陈如（Ajnatakaundinya）到最后的跋陀罗（Bhadra），表面上是专门为小乘根器的人说法，实际上也兼顾了大乘根器的人。这是五因果自相成就的究竟功德。 在娑罗双树（Sal tree）之间将要进入涅槃（Nirvana），这时是半夜，寂静无声。因为前往双树然后示现灭度，所以《瑜伽师地论》说这是因自相。娑罗，翻译为坚固。所说的双树，是上面的树枝相互结合，下面的树根相互连接，一棵繁荣，一棵枯萎，相互结合好像连理枝，繁荣和枯萎好像相互交让。它的花像芙蕖（莲花），果实大如瓶子，味道甘甜如蜂蜜。根据《涅槃经》的说法，四方各有双树，就表示常乐我净四德，用来破除八倒（颠倒见）。如果依据三卷的经文，好像只有一双树，用来破除断见和常见。这也是大小二乘根器的人所见到的不同。将入涅槃，将入是因，涅槃是果，所以《瑜伽师地论》说这是因和果的自相。上面说明双树如果表示四德，就是无住涅槃。现在的经文就是舍弃有余涅槃而进入无余涅槃。所说的半夜，成就两种中道，所以《瑜伽师地论》说这是总自相。一是正觉中道，二是离正觉中道。所以知道半夜入灭，表示远离断常二边。寂然无声，既然远离正觉中道，所以《瑜伽师地论》说这是果自相。寂然，是自性离念。无声，是自性无说。就是自性清净涅槃，心识言语都无法到达，也是本论所说的自性无说离念的涅槃果。［补注］一是远离断常，二是也不住于远离断常，不住于远离断常就是离中道，这是佛的果自相。这是六分别总相成就的究竟功德。 为众弟子简略地说重要的佛法。上首弟子和眷属的人位有差别，诸，表示不一。学习
English
English version Attained the first fruit (Sotapanna). Then he renounced his home and followed the Buddha, who extensively explained the Four Noble Truths to him, and he immediately became an Arhat. This is the ultimate merit of the complete accomplishment of the Four Great Elements. All those who were to be saved have already been saved. It is said that the number of people saved in the middle is immeasurable, so it is classified as the Great General Aspect. [Annotation] The immeasurable number of people saved in the middle indicates that their capacities are not uniform. From Ajnatakaundinya at the beginning to Bhadra at the end, it seems to be specifically for the Hinayana, but in reality, it also encompasses the Mahayana. This is the ultimate merit of the complete accomplishment of the Five Causes and Effects Self-Aspect. Between the twin Sala trees, he was about to enter Nirvana. At that time, it was midnight, silent and without sound. Because he went to the twin trees and then manifested extinction, the *Yogacarabhumi-sastra* says that this is the Cause Self-Aspect. 'Sala' is translated as 'firm'. The so-called twin trees are those whose upper branches are joined together and whose lower roots are connected. One is flourishing and the other is withered, joined together like Siamese branches, flourishing and withering like mutual concession. Its flowers are like lotuses, and its fruits are as large as bottles, and their sweetness is like honey. According to the *Nirvana Sutra*, there are twin trees in each of the four directions, which represent the Four Virtues, used to break the Eight Inversions. If based on the three-fascicle scripture, it seems that there is only one pair, used to break the views of annihilation and permanence. This is also the different views of those with the capacities of the two vehicles, the Great and Small. 'About to enter Nirvana', 'about to enter' is the cause, and 'Nirvana' is the effect, so the *Yogacarabhumi-sastra* says that this is the Cause and Effect Self-Aspect. The above explanation of the twin trees, if they represent the Four Virtues, is Non-Abiding Nirvana. The current text is abandoning the Nirvana with Remainder and entering the Nirvana without Remainder. The so-called midnight accomplishes two kinds of Middle Way, so the *Yogacarabhumi-sastra* says that this is the General Self-Aspect. One is the Middle Way of Right Awakening, and the other is the Middle Way of being apart from Right Awakening. Therefore, knowing that entering extinction at midnight represents being apart from the two extremes of annihilation and permanence. 'Silent and without sound', since it is apart from the Middle Way of Right Awakening, the *Yogacarabhumi-sastra* says that this is the Effect Self-Aspect. 'Silent' is the self-nature being apart from thoughts. 'Without sound' is the self-nature being without speech. That is, the self-nature is pure Nirvana, and words cannot reach it. It is also the Nirvana fruit of the self-nature without speech and apart from thoughts in this treatise. [Annotation] One is being apart from annihilation and permanence, and the other is also not abiding in being apart from annihilation and permanence. Not abiding in being apart from annihilation and permanence is being apart from the Middle Way. This is the Buddha's Effect Self-Aspect. This is the ultimate merit of the complete accomplishment of the Six Distinctions General Aspect. For the disciples, he briefly spoke the essential Dharma. The leading disciples and the retinue have different positions. 'Various' indicates not being uniform. Learning --------------------------------------------------------------------------------
Chinese
居师后故言弟。解从师生故称子。略说法要者。世出世间法位差别。下文第二分即世间法。从三至七皆出世法。序分竟 ［补注］略说法要者。垂灭无复再会。中夜为时不多。是以略而言之。唯取其要。闻者宜尽心焉 二修习世间功德分(三)。初对治邪业功德。二对治止苦功德。三对治灭烦恼功德。此即三障也。苦是报障。余二如文。修此对治止离四趣。未出三界故。总明世间功德也。初对治邪业功德(四)。初依根本清净戒。二方便远离清净戒。三结示二戒能生定慧。四别伸五劝修戒利益初依根本清净戒。 汝等比丘于我灭后当尊重珍敬波罗提木叉如闇遇明贫人得宝当知此则是汝等大师若我住世无异此也 比丘梵语。此含三义。一怖魔。二乞士。三破恶。论云。此修多罗中每说比丘者。示现远离相故。复示摩诃衍方便道与二乘共故。又于四众亦同远离行故。准起信论。摩诃衍此翻大乘。大即体相用三大。乘即诸佛菩萨所乘法故。下经示堪忍道即菩萨所乘。若谓今经约始终小机所见。得析空。寂默属藏教者。恐失马鸣深旨矣。于我灭后者。示现遗教义故。尊敬木叉者。即不尽灭法也。以不尽法清净法身。常为世间作究竟度故。令尊重珍敬。梵语波罗提木叉。此翻别别解脱。亦云处处解脱。谓身口七非。五篇等 现代汉语译本： 居士之后故称弟，理解从师而生故称子。简略地说法的要点在于，区分世间法和出世间法的位次差别。下文第二部分即是世间法，从第三部分到第七部分都是出世法。序分结束。[补注]简略地说法的要点在于，（佛陀）即将涅槃，不会再有相会的机会，深夜之时所剩不多，因此简略而言，只取其要。听闻者应当尽心领会。二、修习世间功德分（分为三部分）。首先是对治邪业的功德，其次是对治止息痛苦的功德，再次是对治灭除烦恼的功德。这也就是三种障碍。苦是报障，其余两种如经文所示。修习这些对治之法，可以止息并脱离四恶趣。因为尚未超出三界，所以总的来说是阐明世间功德。首先是对治邪业的功德（分为四部分）。首先是依靠根本清净戒，其次是方便远离不清净戒，再次是总结说明二戒能生定慧，最后是分别阐述并劝勉修戒的利益。首先是依靠根本清净戒。 ‘汝等比丘（bhiksu，指佛教出家众），于我灭后，当尊重珍敬波罗提木叉（pratimoksa，戒律），如闇遇明，贫人得宝，当知此则是汝等大师，若我住世，无异此也。’比丘，梵语。此含三义：一、怖魔，二、乞士，三、破恶。论云：此修多罗（sutra，经）中每说比丘者，示现远离相故，复示摩诃衍（Mahayana，大乘）方便道与二乘共故，又于四众亦同远离行故。准起信论，摩诃衍此翻大乘，大即体相用三大，乘即诸佛菩萨所乘法故。下经示堪忍道即菩萨所乘。若谓今经约始终小机所见，得析空，寂默属藏教者，恐失马鸣深旨矣。于我灭后者，示现遗教义故。尊敬木叉者，即不尽灭法也。以不尽法清净法身，常为世间作究竟度故。令尊重珍敬。梵语波罗提木叉，此翻别别解脱，亦云处处解脱，谓身口七非，五篇等。
English
English version: Because a disciple follows a teacher, he is called a younger brother. Because understanding arises from the teacher, he is called a son. Briefly speaking of the essentials of the Dharma, it is to distinguish the differences in the positions of worldly and supramundane Dharmas. The second section below is about worldly Dharmas, while sections three to seven are all about supramundane Dharmas. The introductory section ends here. [Annotation] Briefly speaking of the essentials of the Dharma means that (the Buddha) is about to enter Nirvana and there will be no more opportunities to meet. The night is late and time is short, so it is spoken of briefly, only taking the essentials. Those who hear it should understand it with all their heart. Two, the section on cultivating worldly merits (divided into three parts). First, the merit of counteracting evil karma; second, the merit of stopping suffering; third, the merit of eliminating afflictions. These are the three obstacles. Suffering is the obstacle of retribution, and the other two are as stated in the text. Cultivating these countermeasures can stop and escape the four evil realms. Because one has not yet transcended the three realms, it generally explains worldly merits. First, the merit of counteracting evil karma (divided into four parts). First, relying on the fundamental pure precepts; second, skillfully avoiding impure precepts; third, concluding that the two precepts can generate Samadhi and wisdom; and finally, separately explaining and encouraging the cultivation of the benefits of precepts. First, relying on the fundamental pure precepts. ‘You Bhikshus (bhiksu, Buddhist monks), after my Nirvana, you should respect and cherish the Pratimoksha (pratimoksa, precepts), as if encountering light in the darkness, or a poor person obtaining treasure. You should know that this is your teacher, and it is no different than if I were still alive.’ Bhikshu, a Sanskrit word. It contains three meanings: first, fearing demons; second, a mendicant; third, destroying evil. The commentary says: Whenever Bhikshu is mentioned in this Sutra (sutra, scripture), it indicates the aspect of detachment, and also shows that the expedient path of Mahayana (Mahayana, Great Vehicle) is shared with the two vehicles, and also that the four assemblies practice detachment in the same way. According to the Awakening of Faith in the Mahayana, Mahayana translates to Great Vehicle, 'Great' refers to the three greatnesses of essence, characteristics, and function, and 'Vehicle' refers to the Dharma that all Buddhas and Bodhisattvas ride. The following sutra shows the path of endurance, which is what Bodhisattvas ride. If it is said that this sutra is about the small capacity seen from beginning to end, and that analyzing emptiness and silence belongs to the Tripitaka teachings, then it is feared that the profound meaning of Asvaghosa will be lost. 'After my Nirvana' indicates the meaning of the bequeathed teachings. Respecting the Moksha means the Dharma that is not completely extinguished. Because the pure Dharma body of the inexhaustible Dharma constantly performs ultimate deliverance for the world, it causes respect and cherishing. Pratimoksha in Sanskrit, translates to separate liberation, also called liberation everywhere, referring to the seven non-virtues of body and speech, the five categories, etc. --------------------------------------------------------------------------------
Chinese
过。不令有犯故得前名。戒体既全克取圣果。故彰后号。论云。此木叉亦是毗尼相顺法故。复是诸行调伏义故。次示解脱得度二种障。闇遇明者。度有烦恼闇障。如盲得眼。贫人得宝者。度空无善根障。如满足财宝。是汝大师者。示现波罗提木叉是修行大师。住世无异。示住持利益人法相似故。以佛处世常以篇聚训人。此法既存则如佛在。此则清净法身不灭也 ［补注］不尽灭法者。佛灭则法灭。以有戒存则法不尽灭。有此不尽灭之戒法。是如来法身常度众生也 二方便远离清净戒(二)。初不同凡夫增过护。二不同外道损智护。论云。护根本净戒此护初文依根本义。有其二种。一者不同凡夫增过护。二者不同外道损智护。遮戒虽多。今约喜犯曲嘉诫勉。能止此恶则名清净 初不同凡夫增过护。 持净戒者不得贩卖贸易安置田宅畜养人民奴婢畜生一切种植及诸财宝皆当远离如避火坑不得斩伐草木垦土掘地 不得两字贯于下文。贩者。一方便求利过。卖者。二现前求利过。贸易者。三交易求利过。论云。若依世价无求利心不犯。贸易谓交博也如以衣易衣以衣易钵等。萨婆多论以四义制之。安置田宅者。四所安业处求多安隐过。善见云。居士施田地别人不得用。若供养僧者得受。若以池施僧。供给浣濯。及一切众生 听饮用去。随意得受。畜养人民者。五眷属增过。此是外眷属非同意者。何故不但言人而复说民。以其同在人中。于善法不同畜之生漏故。增一云。长者将施佛不受。若受者渐生重罪。僧祇云。若施园民妇人不应受。若言施供给僧男净人得受。尼僧反之。奴婢者。六难生卑下心过。日藏分云。于我法中。假令如法。始从一人乃至四人。不听受田宅园林车马奴婢等常住物。若满五人乃得受之。大集亦同。畜生者。七养生求利过。四分律云。比丘畜猫狗乃至众鸟。并不得畜。南山云。今有施佛法家畜生。而知事有卖者。并不合圣教。一切种植者。八多事增过。僧祇云。为僧营理者别得人不开。自种教他一切不合。及诸财宝者。九积聚增过。若元作自畜之意不合。若拟净施与他。依律文开。僧祇云。若病人得者令净人畜。为贸药故。又云末利夫人施僧布萨钱。佛言听受。准义付他。善见云。若施器仗僧应打坏。不得卖。施药器者不得捉得卖。皆当远离者。文虽在前义则居后。故论主云。此十种增过事。修行菩萨。宜速远离。不应亲近。避大火聚相似法故。不得斩伐垦掘者。十不顺威仪及损众生过。外人妄计草木有命。如来顺世息谤。不得斩伐草木以示慈心。即毗尼中坏生种戒。垦土掘地即掘地戒。四分律云。若野火来近寺为 护住处故。比丘得刬草掘土。以断火故。萨婆多论。不掘地坏生凡有三益。是名大护。有本云。不得参预世事为十一过者。文既在后今所不依 ［补注］草木有命者。外人以有知为命。如来以有生为命也。草木有生而无知。有生者不宜杀。以此顺世。非顺其有知也 二不同外道损智护(二)。初行法根本。二行处根本谓世间分别见故。此分别见有五句十种。初行法根本。 合和汤药占相吉凶仰观星宿推步盈虚历数算计皆所不应 合和汤药者。以邪心求利故。若学五明以济于物。如华严中学医方明。谓善方药疗治众病。即五地菩萨耳。占相吉凶者。周易云。吉凶与民同患。若依华严学工巧明。谓占相工业由前世善恶为因。感此吉凶之报。仰观星宿者。同不净活命观视星宿也。宿音秀。谓五星二十八宿等。推步盈虚者。步亦推也。周易云。天地盈虚与时消息。历数算计者。历数列次也。尚书洪范云。五曰历数。孔颖达正义谓算日月行道所历。计气朔早晚之数。所以为一岁之历。皆所不应者。总结遮止。论云遮异见也。夫沙门者。志求解脱当制心一处。岂得攻乎异端损减正智。且秦缓不救膏盲。裨灶安知天道。世间方术信虚诳矣。假如法门之慈济一行之阐扬。则释子之五明有裨正化。世有内昧道要影附高踪。惟利是求 现代汉语译本：为了保护住所的缘故，比丘可以铲草掘土，为了断绝火源的缘故。《萨婆多论》中说，不掘地，不破坏有生命的植物，凡是有三种利益，这叫做大护。有的版本说，不得参与世俗事务，共有十一项过失，但因为文字在后面，所以现在不采用这种说法。[补注]草木有生命，外道认为有知觉就是生命，如来认为有生机就是生命。草木有生机但没有知觉，有生机的就不应该杀害，这是为了顺应世俗，而不是顺应他们认为草木有知觉的观点。有两种不同于外道的损减智慧的保护（两种）。第一种是行法的根本，第二种是行处的根本，指的是世间的分别见。这种分别见有五句十种。首先是行法的根本。 合和汤药，占卜相术，仰观星宿，推算盈虚，历法算计，这些都是不应该做的。合和汤药，是因为以邪恶的心求取利益的缘故。如果学习五明是为了救济事物，就像《华严经》中学医方明，指的是用好的方药来治疗各种疾病，那就是五地菩萨了。占卜相术，周易说：‘吉凶与民同患。’如果依照《华严经》学习工巧明，指的是占卜相术的行业，是因为前世的善恶作为原因，感得这种吉凶的报应。仰观星宿，和不净活命一样，观看星宿。宿，读作秀，指的是五星二十八宿等。推步盈虚，步也是推算的意思。《周易》说：‘天地盈虚与时消息。’历法算计，历法是排列次序的。《尚书·洪范》说：‘五曰历数。’孔颖达的解释是，计算日月运行的道路，所经历的，计算节气朔日的早晚的数，用来作为一年的历法。这些都是不应该做的，总结遮止。论中说，这是为了遮止不同的见解。沙门，立志求解脱，应当专心一处，怎么能去研究异端，损减正智呢？况且秦缓不能救治膏肓之疾，裨灶怎么能知道天道呢？世间的方术，确实是虚妄的。假如佛法的慈悲救济，一行的阐扬，那么释子的五明，对于匡正教化是有帮助的。世上有人内心不明白道义的要领，依附在高尚的踪迹之后，只求利益。