Chinese
之正因也。言是故应者总结释之。自下第二科文说有五分者是总举也。因缘分等是其别释。文题可知。自下第二表其造意。此中有二。一者正表其意。二者问。修多罗中以下难解者料简分别。就初中有二。一者问二者答言有何因缘而造此论者问其造意。自下正答。此中有三。一者略表举。二者云何为八以下别释。三者有如是等下结释也。就别释中有二。一者总表其意。二者从第三以下出所为人。就初言令众生离苦者。所以众生常在三途恒受苦者。由迷理故也。既是非不知。故造作恶行。常在三途。如人自宅无有出期。甚为可愍。是以菩萨造作斯论。显真极理。令示是非离苦处也。言得究竟乐者。所以众生不得乐者。不知善行是应行故。是故菩萨说诸善行。令知众生修行趣入。得涅槃乐。何故非得人天乐者。非究竟故。悉无常故。是不令得也。言非求世间名利敬者。有二意。一者就菩萨说。我为众生离苦得乐者。我非求名利。避他讥谦。二者所为众生。我所说法非令得求世间恭敬。唯令求心证无上菩提。故说此法。次明所显之法。言为欲解释如来根本义者。出所说理非不了也。下显其意。令诸众生解不谬故。或执邪为正。或执妄为真。或执不了以为了义。皆是谬故。自下第二出所为人此中有三。一者有善根人。二者示方 现代汉语译本： 这是正确的因由。‘言是故应者’总结并解释了它。从下面第二科文‘说有五分者’开始是总体的提出。‘因缘分’等是分别的解释。文章的标题可以理解。从下面开始第二部分表明了创作意图。这里面有两点。一是正面表明意图，二是提问。‘修多罗中’以下难以理解的地方进行辨析。在第一点中又有两点。一是提问，二是回答。‘言有何因缘而造此论者’询问创作意图。从下面开始正式回答。这里面有三点。一是简略地表明，二是‘云何为八’以下分别解释，三是‘有如是等’以下总结解释。在分别解释中又有两点。一是总体表明意图，二是从‘第三’以下说明是为谁而作。在最初的‘令众生离苦者’中，众生之所以常在三途，恒常受苦，是因为迷惑于真理。既然不知是非，所以造作恶行，常在三途，如同人被困在家中没有出去的期限，非常可怜。因此菩萨创作此论，彰显真实的极理，使人明白是非，脱离苦难。‘言得究竟乐者’，众生之所以不能得到快乐，是因为不知道善行是应该做的。所以菩萨宣说各种善行，使众生知道修行进入，得到涅槃的快乐。为什么不是得到人天之乐呢？因为不是究竟的，都是无常的，所以不让他们得到。‘言非求世间名利敬者’，有两种含义。一是就菩萨而言，我为了众生离苦得乐，我不是为了求名利，避免他人的讥讽。二是为了所度的众生，我所说的法不是为了让他们求得世间的恭敬，只是为了让他们求得内心证悟无上菩提，所以说此法。接下来阐明所要彰显的法。‘言为欲解释如来根本义者’，说明所说的道理不是没有根据的。下面彰显其意，使众生理解不产生谬误。或者执着邪恶为正义，或者执着虚妄为真实，或者执着不了义为究竟义，都是谬误的。从下面开始第二部分说明是为谁而作，这里面有三类人。一是有善根的人，二是示方（指示方向）
English
English version: This is the correct cause. '言是故应者' (Yan shi gu ying zhe) summarizes and explains it. Starting from the second section '说有五分者' (Shuo you wu fen zhe), it is a general introduction. '因缘分' (Yin yuan fen, the section on causes and conditions) and others are separate explanations. The title of the text is understandable. From below, the second part indicates the intention behind the creation. There are two points here. First, it directly states the intention, and second, it raises a question. The parts that are difficult to understand from '修多罗中' (Xiu tuo luo zhong, within the Sutras) are analyzed and distinguished. Within the first point, there are two sub-points. First, a question is asked, and second, an answer is given. '言有何因缘而造此论者' (Yan you he yin yuan er zao ci lun zhe) asks about the intention behind the creation. From below, the formal answer begins. There are three points here. First, a brief statement is made, second, '云何为八' (Yun he wei ba, what are the eight) and below explain separately, and third, '有如是等' (You ru shi deng, having such qualities) and below provide a concluding explanation. Within the separate explanations, there are two points. First, a general intention is stated, and second, from '第三' (Di san, the third) and below, it is explained for whom it is written. In the initial '令众生离苦者' (Ling zhong sheng li ku zhe, to enable sentient beings to be free from suffering), the reason why sentient beings are constantly in the three evil realms and constantly suffer is because they are deluded about the truth. Since they do not know right from wrong, they create evil deeds and are constantly in the three evil realms, like a person trapped at home with no hope of leaving, which is very pitiful. Therefore, the Bodhisattva creates this treatise to reveal the ultimate truth, enabling people to understand right from wrong and escape suffering. '言得究竟乐者' (Yan de jiu jing le zhe, to attain ultimate happiness), the reason why sentient beings cannot attain happiness is because they do not know that good deeds are what should be done. Therefore, the Bodhisattva proclaims various good deeds, enabling sentient beings to know to practice and enter, attaining the happiness of Nirvana. Why not attain the happiness of humans and gods? Because it is not ultimate, and it is all impermanent, so they are not allowed to attain it. '言非求世间名利敬者' (Yan fei qiu shi jian ming li jing zhe, not seeking worldly fame, profit, and respect), there are two meanings. First, regarding the Bodhisattva, I am doing this for sentient beings to be free from suffering and attain happiness, and I am not seeking fame and profit, avoiding others' criticism. Second, for the sentient beings being saved, the Dharma I speak is not for them to seek worldly respect, but only for them to seek inner enlightenment of unsurpassed Bodhi, so I speak this Dharma. Next, it clarifies the Dharma to be revealed. '言为欲解释如来根本义者' (Yan wei yu jie shi ru lai gen ben yi zhe, to explain the fundamental meaning of the Tathagata), it explains that the reason being spoken is not without basis. Below, it clarifies the intention, so that sentient beings' understanding does not produce errors. Either clinging to evil as righteousness, or clinging to falsehood as truth, or clinging to incomplete meaning as ultimate meaning, all are errors. From below, the second part explains for whom it is written, and there are three types of people here. First, those with good roots, and second, 示方 (shi fang, those who show the direction). --------------------------------------------------------------------------------
Chinese
便消息业者无善根人。三者示修止观以下明凡夫二乘。就初中一厚信次一薄信。言善根成就众生者。此种性以上分得贤首证信位。故何以知者。佛性四句中为善根人故。言善根微少众生者。是十信人也。以玄信故自下第二无善根人。言示方便者。依此论中悔过礼佛等也。言消恶业者此是业障。言善护心者是报障也。言远离痴慢出邪网者是烦恼障痴慢是其五钝使也。邪网是五利使也。此等三障皆灭除也。小乘法中但伏烦恼。不能除二。大乘法中皆断三障。自下第三益凡夫二乘。此中有二。一者总释凡二乘。二者别释。言修止观者。止是定也。观是慧也。对治凡夫二乘心过故者。凡夫有著有之过。二乘有着无之过。为凡著有故令修定。为二乘人故令修慧。自下第二别释。此中初一就凡。后一就二乘。言专念方便者。是其定也。言生佛前不退信者。得益不虚。如生净土常见佛面。恒闻妙法。信心增强不退失也。自下次明二乘。言示利益者是慧益也。慧益不虚故劝修也。自下第三总结意也。亦可此八种因缘中。初一是总。后七别释。就别释中初一正释。离苦章门。后七是其释别。得乐章门。众生离苦要是解理。众生得乐由是行。故善行之首信心是也。余义同前。自下第二有难解者。重料简。此中有二。一者问。二者答。就答中 有三。一者略二者广三者结。初中二句。一初所为人后所寄人。言众生根行不等者。受道众生心器不平也。根者就昔。行者据今。昔根今欲深浅不同。故言不等。言受解缘别者。昔是极圣说经是佛。今日论主不足之人。故言缘别。既言所寄不同所为不等。何不重说。自下广释。此中有三。初释缘胜所为亦胜。中释衰事。后释当机。言佛在世时者。表其时胜。众生利根者所为之胜。能说之人以下表所寄胜。色心业胜者。色者是其三十二相。是身业也。心者是其大悲大慈。是意业也。言业胜者以因题果。以业胜故所感果胜。言圆音一演异类等解者是口业也。如来一音大小并陈。随机等解。不差机说。此则佛为不虚说法。华严云。如来一音演说法。众生随力各得解也。三业皆胜故言缘胜。言则不须论者。结释利根。以钝根故造论解经。乃得悟解。以利根故佛说则解。故不须论也。自下第二释衰事。若如来灭后者。表其时衰。或有众生者。所为不等。两双四句。所谓有力无力。初二句有力。后二句无力。初中广闻小解。小闻多解。是为一双。或有众生无自心力以下明无力人。此中有二句。初无力故广闻而得解者。后句无力故广闻不得心乐少文而得多解。是为一双。如是论者以下明正当机。犹前第四人也。此论文略而义无不尽。 故言总摄如来广大深法无边义故也。非是小乘狭小之理。故言广大。佛乃所穷故言深法。理无限齐故言无边应说此论者。结表造意。初序分讫。立义分下。自下第二明正释分。此中有三。初立义分。中解释分。后修行信心分。何故有此三分者。有二意。一者说法次第。欲说法者先制义宗。故先立义。宗既定广分别示故次第二解释分也。说法之意非但空说。如说修行得利益。故说法既周。故次第三修行信心分。二者说法所为。以三根故。故有三段。谓上中下。以上根故说立义分。为中根故说解释分。为下根故说修行信心分。上中二人说法可尔。下根人中何不广说。上中说理法时即得悟解。下根之人不得悟解。显示行法。令劝修行尔乃得入。以行劣故以行令入。故不广说也初中有三。一表章门。二正释义。三以总结。次说立义分者。是表章门。立者制定义。义者有深所以。目之为义。大乘极理岂是浅由。故深所以。摩诃衍者以下正释。此中有二。初立二章门。后释二章门。摩诃言大。衍是言乘。此义如前广释。所言法者。自体名法。理不赖他。故言自体。问曰。万法无有别守自性。以乐德中无生灭义名之为常。如是一切何不赖他。解曰。万法一体无异体。故以乐体异无有常体。故言无赖。难曰。若尔以坚触用以为柱用。无 现代汉语译本： 因此说总摄了如来广大甚深的无边义理。不是小乘狭隘的道理，所以说是广大。佛是所能穷尽的，所以说是甚深之法。义理无限齐等，所以说是无边。应当宣说此论的人，总结并表明造论的意图。最初的序分结束。从立义分开始，下面第二部分阐明正式的解释部分。这部分有三部分：首先是立义分，中间是解释分，最后是修行信心分。为什么有这三部分呢？有两个原因：一是说法的次第。想要说法的人，先要制定义理的宗旨，所以先确立义理。宗旨确定后，再广泛地分别阐释，所以其次是解释分。说法的意图不仅仅是空谈，而是像所说的修行能够获得利益，所以说法周全后，其次是修行信心分。二是说法所针对的对象，因为有上、中、下三种根器的人，所以有三个部分。为上根器的人说立义分，为中根器的人说解释分，为下根器的人说修行信心分。为上根器和中根器的人说法还可以，为什么不为下根器的人广为解说呢？因为上根器和中根器的人在听闻义理时就能领悟理解，而下根器的人不能领悟理解，所以要显示修行的方法，劝导他们修行才能得以进入。因为根性迟钝，所以通过修行来引导他们进入，因此不广为解说。最初的立义分中有三部分：一是表章门，二是正式解释义理，三是以总结。接下来要说的立义分，就是表章门。立，是制定义理；义，是有深刻的道理，所以称之为义。大乘的极深义理岂是浅显的缘由，所以说是深刻的道理。摩诃衍（Mahayana），下面正式解释。这部分有两部分：一是确立二章门，二是解释二章门。摩诃（Mahā）是大的意思，衍是乘的意思。这个义理如前面广泛解释的那样。所说的法，以其自身为体，称为法。义理不依赖于其他，所以说是自体。有人问：万法没有各自固守的自性，以乐德中没有生灭的意义，称之为常。像这样的一切为什么不依赖于其他呢？解答说：万法一体，没有不同的个体，所以以乐体为异，没有常体，所以说不依赖。有人反驳说：如果这样，以坚硬的触觉作用作为柱子的作用，没有
English
English version: Therefore, it is said that it comprehensively encompasses the vast and profound, boundless meaning of the Tathagata's (如来) deep Dharma (法). It is not the narrow principle of the Hinayana (小乘), so it is called vast. The Buddha (佛) is what can be exhausted, so it is called the profound Dharma. The principle is infinitely equal, so it is called boundless. Those who should expound this treatise summarize and express the intention of creating the treatise. The initial introductory section ends. Starting from the Establishing Meaning Section, the second part below clarifies the formal interpretation section. This section has three parts: first, the Establishing Meaning Section; in the middle, the Explaining Section; and finally, the Cultivating Faith Section. Why are there these three parts? There are two reasons: one is the order of preaching the Dharma. Those who want to preach the Dharma must first establish the purpose of the doctrine, so they first establish the meaning. Once the purpose is determined, it is widely explained and demonstrated, so the second is the Explaining Section. The intention of preaching the Dharma is not just empty talk, but like the saying that practicing can obtain benefits, so after the Dharma is preached completely, the third is the Cultivating Faith Section. Second, the object of preaching the Dharma, because there are three types of people with superior, intermediate, and inferior faculties, so there are three sections. The Establishing Meaning Section is for people with superior faculties, the Explaining Section is for people with intermediate faculties, and the Cultivating Faith Section is for people with inferior faculties. It is acceptable to preach the Dharma to people with superior and intermediate faculties, but why not explain it widely to people with inferior faculties? Because people with superior and intermediate faculties can understand when they hear the Dharma, while people with inferior faculties cannot understand, so they need to show the method of practice and encourage them to practice in order to enter. Because their nature is dull, they are guided to enter through practice, so it is not explained widely. The initial Establishing Meaning Section has three parts: one is the Manifestation Chapter, two is the formal explanation of the meaning, and three is the summary. The Establishing Meaning Section that will be discussed next is the Manifestation Chapter. 'Establishing' means establishing the meaning; 'meaning' means having profound principles, so it is called meaning. The extremely profound principle of Mahayana (摩诃衍) is not a shallow reason, so it is called a profound principle. Mahayana, the following is the formal explanation. This section has two parts: one is establishing the two chapters, and two is explaining the two chapters. 'Mahā' (摩诃) means great, and 'Yana' (衍) means vehicle. This principle is as widely explained before. What is called Dharma, with its own essence as the body, is called Dharma. The principle does not depend on others, so it is called self-essence. Someone asks: All dharmas do not have their own self-nature, and the meaning of non-birth and non-death in the virtue of joy is called permanence. Why does everything like this not depend on others? The answer is: All dharmas are one body, there is no different individual, so the body of joy is different, there is no permanent body, so it is said that it does not depend. Someone rebuts: If so, using the tactile function of hardness as the function of a pillar, there is no --------------------------------------------------------------------------------