English
English version: Regarding the two wisdoms of the Buddha and the two insights of the Bodhisattva. According to the *Mahaprajnaparamita Sutra* (*Dapinjing*), the two wisdoms of the Buddha are *Sarvajna* (種智, wisdom of all kinds) and *Sarvakarajnana* (一切種智, wisdom of all aspects), and the two insights of the Bodhisattva are *Margajnana* (道慧, wisdom of the path) and *Jatijnana* (種慧, wisdom of kinds). *Jnana* (智, wisdom) means decisiveness, and *Prajna* (慧, insight) means understanding and knowing. The difference between them can be understood through different phrases. The inner path has four *Siddhantas* (悉檀, accomplishments): first, *Lokasamvriti-siddhanta* (世諦悉檀, accomplishment of conventional truth); second, *Paramartha-siddhanta* (第一義悉檀, accomplishment of ultimate truth); third, *Pratipaksa-siddhanta* (對治悉檀, accomplishment of antidotes); and fourth, *Prthagjanika-siddhanta* (各各為人悉檀, accomplishment for each individual). The outer path also has four *Siddhantas*: first, the *Siddhanta* of equality; second, the *Siddhanta* of inequality; third, the *Siddhanta* of reliance; and fourth, the *Siddhanta* of self-realization. These can also be understood. To whom do the *Madhyamaka* (三論家, Middle Way school) masters explain the three *Madhyamas* (中道, Middle Ways)? Dharma Master Zhi Guan of Mount Tiantai said that it is mainly explained to the *Satyasiddhi-sastra* (成實論, Tattvasiddhi Shastra) school. Master Shan often recited the *Mahaprajnaparamita Sutra*, so he explained it based on that. The *Mahaprajnaparamita Sutra* says, 'Speaking is conventional truth, non-speaking is ultimate truth.' The aspect of making the middle can be understood as later Dharma masters, based on 'non-arising and non-ceasing' etc. in the *Mulamadhyamakakarika* (中論, Root Verses on the Middle Way), explain the Middle Way by not transforming but relying on arising and ceasing. There are six schools of masters who use small sudden enlightenment: first, Master Zhao (僧肇); second, Master Zhi Daolin (支遁); third, Master Zhen Antuo; fourth, Master Xie Tong; fifth, Master Huiyuan (慧遠) of Mount Lushan; and sixth, Master Dao'an. These masters believe that Bodhisattvas above the seventh *Bhumi* (七地, level) can realize *anutpattika-dharma-ksanti* (無生忍, the patience with the unarisen dharma). Heavenly Prince He Nian, Master Zhu Dao Sheng, used the meaning of great sudden enlightenment. Heavenly Prince Xiao Yuan believed that everything before the *Vajra* (金剛, diamond) position is a great dream, and only after the *Vajra* position is there great enlightenment. Also, the teachers who use the five periods of teaching are different. Layman Liu Qiu believed that he used seven periods of teaching: first, when the Buddha attained enlightenment under the Bodhi tree and spoke the Three Refuges to the deaf and blind, it was a conventional teaching. Second, speaking the separate teachings of the Three Vehicles is the Three Teachings and Four Periods. Fifth, the *Mahaprajnaparamita Sutra*, *Vimalakirti-nirdesa-sutra* (維摩經, Vimalakirti Sutra), *Visesacinta-brahma-pariprccha-sutra* (思益經, Sutra of Brahma's Net), *Lankavatara-sutra* (楞伽經, Lankavatara Sutra), *Fagujing* (法鼓經, Dharma Drum Sutra), etc. Sixth, the *Saddharma-pundarika-sutra* (法華經, Lotus Sutra). Seventh, the *Nirvana-sutra* (涅槃經, Nirvana Sutra). Also, Dharma Masters Huiguan, Kaishen, etc., who use the five periods of teaching, are as commonly heard. And Dharma Master Huiguan believed that the constant teaching starts from the second period of the *Mahaprajnaparamita Sutra*. How do we know this? The *Prajnaparamita-rajna-sutra* (仁王經, Benevolent Kings Sutra) says, 'Transcending the conventional truth and the ultimate truth, it is serenely and constantly abiding.' Also, the verse says, 'One turning of the wonderful enlightenment is always serenely abiding.' Dharma Master Kaishen believed that the first four periods are all impermanent teachings. It is Dharma Master Huiguan who uses the four periods of teaching. The *Mahaparinirvana-sutra* (大經, Nirvana Sutra) says that the five flavors arise from each other. --------------------------------------------------------------------------------
Chinese
解师不同也。刘虬云。从佛出十二部经者。即是世谛。及三乘别教从十二部出修多罗者。大品经也。从修多罗出方等经者。即维摩思益等经也。从方等经出波若波罗蜜者。即法华经也。从波若波罗蜜出大涅槃等经也。即第五常住教也。开善慧观师说。如常闻也。今三论家云。佛出十二部经者世谛俗半教也。从十二部经出修多罗者初半教也。从修多罗出方等者维摩思益等也。从方等出波若波罗蜜者大品般若经也。从波若波罗蜜出大般涅槃者即是涅槃也。所以然者。波若为因涅槃为果故也。若尔波若能生一切法。应是法本也。何故初教为法本耶。答理应波若是法本。所以初教为法本者。此家不须五时次第。但以满半故也。以半为因开满教故也。问何故成论师等。从方等出波若波罗蜜者。为第四法华教不常经名耶。答见多宝塔品云。善哉释迦牟尼佛。能以平等大会教菩萨法也。平等慧者即是般若也。又涅槃为本有三种。一者双卷泥洹即支谦法师翻。云胡音般泥洹。二者释道安法师抄作双卷。云胡本般泥洹。三者佛陀拔提作双卷。云方等泥洹。智炎法师作十卷泥洹。又法显法师自天竺将六卷泥洹。初双卷后六卷也。此二部多行世也。双卷者但说涅槃第一第二卷也。六卷者唯说第一至第一卷也。涅槃四十卷者。智炎法师于武威郡 现代汉语译本 对于‘解师’（对佛经的解释者）的观点并不相同。刘虬认为，从佛陀口中说出的十二部经（佛教经典的不同分类）是世俗谛（相对真理），以及三乘（声闻乘、缘觉乘、菩萨乘）的别教（为特定根器的人所设的教法），从十二部经中产生出修多罗（佛经）的是《大品经》。从修多罗产生出方等经（广大的、平等的经典）的是《维摩经》、《思益经》等。从方等经产生出般若波罗蜜（通过智慧到达彼岸）的是《法华经》。从般若波罗蜜产生出《大涅槃经》等，这是第五个常住教（永恒不变的教法）。开善慧观师的说法，如常听闻的一样。 现在三论家（研究中观学说的学者）认为，佛陀说出的十二部经是世俗谛的半教（不完整的教法）。从十二部经产生出修多罗的是最初的半教。从修多罗产生出方等的是《维摩经》、《思益经》等。从方等产生出般若波罗蜜的是《大品般若经》。从般若波罗蜜产生出《大般涅槃经》，那就是《涅槃经》。之所以这样说，是因为般若是因，涅槃是果。如果这样说，般若能生一切法，应该是一切法的根本。为什么最初的教法是法的根本呢？回答是，道理上应该般若是法的根本。之所以最初的教法是法的根本，是因为这家（三论家）不需要五时次第（佛陀说法的五个阶段），只是用满教（圆满的教法）和半教来区分。以半教为因，开启满教。 问：为什么成论师（研究成实论的学者）等，认为从方等产生出般若波罗蜜的是第四个《法华经》教，而不是常经（永恒的经典）呢？答：因为在《见宝塔品》中说：‘善哉，释迦牟尼佛（佛教的创始人），能以平等大会教菩萨法。’平等慧就是般若。而且，《涅槃经》的原本有三种。一种是双卷的《泥洹经》，是支谦法师翻译的，音译为‘般泥洹’。第二种是释道安法师抄写的双卷，也音译为‘般泥洹’。第三种是佛陀跋陀罗（Buddhabhadra）翻译的双卷，称为‘方等泥洹’。智炎法师翻译的是十卷的《泥洹经》。还有法显法师从天竺（印度）带回六卷的《泥洹经》，最初是双卷，后来是六卷。这两部经在世上流传较广。双卷的只说了《涅槃经》的第一、第二卷。六卷的只说了第一到第六卷。《涅槃经》四十卷，是智炎法师在武威郡（地名）翻译的。
English
English version The interpretations of the ‘Discipline Masters’ (interpreters of Buddhist scriptures) also differ. Liu Qiu said that the twelve divisions of scriptures (different classifications of Buddhist scriptures) spoken by the Buddha are the mundane truth (relative truth), and the separate teachings (teachings designed for people with specific capacities) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The *Sutras* (Buddhist scriptures) that emerge from the twelve divisions of scriptures are the *Mahāprajñāpāramitā Sūtra*. The *Vaipulya Sutras* (vast, equal scriptures) that emerge from the *Sutras* are the *Vimalakīrti Sūtra*, *Śrīmālādevī Siṃhanāda Sūtra*, etc. The *Prajñāpāramitā* (perfection of wisdom) that emerges from the *Vaipulya Sutras* is the *Lotus Sūtra*. The *Mahāparinirvāṇa Sūtra*, etc., that emerge from the *Prajñāpāramitā* are the fifth permanent teaching (eternal and unchanging teaching). The explanation of Master Kaisan Huiguan is as commonly heard. Now, the scholars of the Three Treatise School (scholars who study Madhyamaka philosophy) believe that the twelve divisions of scriptures spoken by the Buddha are half of the mundane truth (incomplete teaching). The *Sutras* that emerge from the twelve divisions of scriptures are the initial half teaching. The *Vaipulya Sutras* that emerge from the *Sutras* are the *Vimalakīrti Sūtra*, *Śrīmālādevī Siṃhanāda Sūtra*, etc. The *Prajñāpāramitā* that emerges from the *Vaipulya Sutras* is the *Mahāprajñāpāramitā Sūtra*. The *Mahāparinirvāṇa Sūtra* that emerges from the *Prajñāpāramitā* is the *Nirvāṇa Sūtra*. The reason for this is that *Prajñā* (wisdom) is the cause, and *Nirvāṇa* (liberation) is the effect. If this is the case, *Prajñā* can generate all dharmas (phenomena), and should be the root of all dharmas. Why is the initial teaching the root of the dharma? The answer is that, in principle, *Prajñā* should be the root of the dharma. The reason why the initial teaching is the root of the dharma is that this school (the Three Treatise School) does not need the five periods of teaching (five stages of the Buddha's teachings), but only uses the full teaching (complete teaching) and the half teaching to distinguish them. The half teaching is the cause for opening the full teaching. Question: Why do the scholars of the Satyasiddhi School (scholars who study the Tattvasiddhi Śāstra), etc., consider the *Prajñāpāramitā* that emerges from the *Vaipulya Sutras* to be the fourth *Lotus Sūtra* teaching, and not a permanent scripture (eternal scripture)? Answer: Because in the ‘Apparition of a Stupa’ chapter, it says: ‘Excellent, Śākyamuni Buddha (the founder of Buddhism), is able to teach the Bodhisattva Dharma (the path of enlightenment) with an equal assembly.’ Equal wisdom is *Prajñā*. Moreover, there are three original versions of the *Nirvāṇa Sūtra*. One is the two-fascicle *Nirvāṇa Sūtra*, translated by Zhi Qian, transliterated as ‘Ban Ni Huan’. The second is the two-fascicle copied by Master Shi Daoan, also transliterated as ‘Ban Ni Huan’. The third is the two-fascicle translated by Buddhabhadra, called ‘Vaipulya Nirvāṇa’. Master Zhiyan translated the ten-fascicle *Nirvāṇa Sūtra*. Also, Dharma Master Faxian brought back six fascicles of the *Nirvāṇa Sūtra* from India, initially two fascicles, and later six fascicles. These two versions are more widely circulated in the world. The two-fascicle version only speaks of the first and second fascicles of the *Nirvāṇa Sūtra*. The six-fascicle version only speaks of the first to sixth fascicles. The forty-fascicle *Nirvāṇa Sūtra* was translated by Master Zhiyan in Wuwei County (place name). --------------------------------------------------------------------------------
Chinese
孤臧县翻也。又昙无谶法师。自中天竺将来诸巨牟你国翻为四十卷。后东安寺慧严师道场寺慧观师。谢令郡作三十六卷。其来所以如传云也。又竺道生师。涅槃未至汉地时。看六卷泥洹一阐提成佛。尔时国中诸大德云。泥洹无言阐提成佛故。而生师独言阐提成佛。是故诸大德。摈生师虎山五百里也。晋末初宋元嘉七年涅槃至阳州。尔时里山慧观师。令唤生法师讲此经也。又涅槃或云二万五千偈。或云三万五千偈。外国以三十二字为一偈。而大品有二万千偈。以此而当涅槃有三万五千偈也。 略三论游意义(终) 现代汉语译本： 这是在孤臧县翻译的。另外，昙无谶（Dharmaksema）法师从中古印度带来了各地的《巨牟尼经》（Buddha's teachings）翻译成四十卷。后来，东安寺的慧严（Huiyan）法师、道场寺的慧观（Huiguan）法师，在谢令郡制作了三十六卷。其来历的原因如传记所说。另外，竺道生（Zhu Daosheng）法师在《涅槃经》（Nirvana Sutra）未传到汉地时，看到六卷《泥洹经》（Nirvana Sutra），认为一阐提（Icchantika，断绝善根的人）可以成佛。当时国内的各位大德说，《泥洹经》没有说一阐提可以成佛，所以各位大德将竺道生法师驱逐到虎山五百里之外。晋朝末年，宋朝元嘉七年，《涅槃经》传到阳州。当时里山的慧观法师，让人请竺道生法师讲解这部经。另外，《涅槃经》有的说是二万五千偈，有的说是三万五千偈。外国以三十二字为一偈，而《大品般若经》（Mahaprajnaparamita Sutra）有二万一千偈。以此推算，《涅槃经》有三万五千偈。 《略三论游意义》结束
English
English version: This was translated in Guzang County. Furthermore, Dharma Master Dharmaksema brought various 'Ju Mouni Sutras' (Buddha's teachings) from Central India and translated them into forty volumes. Later, Dharma Master Huiyan of Dong'an Temple and Dharma Master Huiguan of Daochang Temple produced thirty-six volumes in Xie Ling Prefecture. The reason for its origin is as stated in the biography. Additionally, when the 'Nirvana Sutra' (Nirvana Sutra) had not yet reached Han territory, Dharma Master Zhu Daosheng saw six volumes of the 'Nirvana Sutra' (Nirvana Sutra) and believed that an Icchantika (Icchantika, a person who has severed their roots of goodness) could attain Buddhahood. At that time, the great virtuous ones in the country said that the 'Nirvana Sutra' did not say that an Icchantika could attain Buddhahood, so the great virtuous ones banished Dharma Master Zhu Daosheng to Tiger Mountain, five hundred li away. At the end of the Jin Dynasty, in the seventh year of the Yuanjia era of the Song Dynasty, the 'Nirvana Sutra' reached Yang Prefecture. At that time, Dharma Master Huiguan of Lishan asked people to invite Dharma Master Zhu Daosheng to explain this sutra. Furthermore, some say that the 'Nirvana Sutra' has twenty-five thousand gathas, and some say it has thirty-five thousand gathas. In foreign countries, thirty-two characters are considered one gatha, while the 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra) has twenty-one thousand gathas. Based on this, it can be estimated that the 'Nirvana Sutra' has thirty-five thousand gathas. End of 'Brief Commentary on the Meaning of the Three Treatises' --------------------------------------------------------------------------------