English
English version: The Four Conditions (sì yuán) are the practices of peaceful and joyful abiding. The dependent reward (yī bào) obtained after realizing the True Aspect (zhēn shí xiàng) is called the Great Fruit (dà guǒ). The purpose of establishing the teachings is solely to enable sentient beings to awaken and enter (kāi shì wù rù). The ultimate destination is to return to the Threefold Path (sān guǐ), the secret treasury of the Wonderful Dharma (miào fǎ mì zàng). Therefore, from beginning to end, everything is based on the *Lotus Sutra* (Fǎ Huá Jīng). This is the wonderful practice of the *Lotus Samadhi* (Fǎ Huá sān mèi). Secondly, using the *Nirvana Sutra* (Niè pán Jīng), although according to the *Lotus Sutra* all ultimately return to the One Reality (yī shí), sentient beings in the degenerate age have dull faculties, and without support, the correct practice (zhèng xíng) will be overturned. Correct practice and auxiliary practice assist each other to travel far. The Buddha's teachings still take the *Nirvana Sutra* as their lifespan, let alone the practice in the degenerate age, which cannot advance without auxiliary practice. Therefore, upholding the precepts and expounding the constant and unchanging principle is to reveal the True Aspect (shí xiàng). Attributing the merit to the *Nirvana Sutra*, therefore, formally using the meaning of the *Lotus Sutra* to reveal the perfect and constant principle. The two sutras are equally important. Thirdly, the examples of interpreting the meaning of the text are further divided into two types. One is to study the meaning of the text in detail, and the other is to interpret the essence of the text. First, the meaning of the text is divided into two types. One is to study the meaning of the text in detail, and the other is to study the appearance of the text in detail. First, it is divided into ten examples. One is to cite evidence generally and specifically. For example, citing the *Lotus Sutra*'s statement of the One Reality (wéi yī shí), describing the past teachings as what is being revealed. Therefore, the sentences in the *Lotus Sutra* have provisional (quán) and real (shí) aspects. If limited to proving the One Reality, then cite the real sentences. If generally used to prove expedient means (fāng biàn), then also cite the past meanings. For example, citing the *Lotus Sutra* to prove gradual (jiàn) and indeterminate (bù dìng), the citation of the Four Flavors (sì wèi) passage and its general and specific relationship to the *Lotus Sutra* is also like this. Second is to cite similar categories by analogy. This refers to citing doctrinal evidence (jiào zhèng), contemplation (guān), etc. For example, citing the *Avatamsaka Sutra* (Huá Yán Jīng) first illuminating the high mountains, the *Vimalakirti Sutra* (Wéi Mó Jí Jīng) first sitting under the Bodhi tree, the *Mahaparinirvana Sutra* (Dà Niè pán Jīng) milk emerging from the cow, and the *Lotus Sutra* using different expedient means, etc., to prove the meaning of the Threefold Cessation and Contemplation (sān zhǐ guān). Therefore, knowing that doctrinal teaching and contemplation (jiào guān) are gradual, the names are the same but the meanings are eternally different. They use sentences to judge the teachings, and now we use similar categories to compare. Therefore, borrowing. Third is borrowing names to explain meanings. This refers to borrowing the name of provisional (quán) to explain the meaning of real. For example, citing the name of rejection (chì duó) from the *Vaipulya Sutra* (Fāng děng Jīng) to explain the meaning of now opening the provisional (kāi quán) and transcending relativity (jué dài). Citing the teachings of the other three periods can be done by analogy. In their case, it is combined (jiān), exclusive (dàn), and opposing (duì), etc., while in our case, it becomes opening (kāi), abolishing (fèi), and integrating (huì), etc. Fourth is borrowing metaphors to transform analogies, such as pigs rubbing against gold mountains, etc. Discussing forbearance, etc., now borrowing metaphors for cessation, etc. Metaphors are worldly things, and can be transformed and used according to the meaning, why be limited to the original text. For example, the thing of fire, in various sutras, is sometimes a metaphor for anger (chēn), sometimes a metaphor for wisdom (zhì), or using its illuminating function (zhào yòng), or using its burning function (shāo yòng) to describe its form and nature. Whether it is the essence or the earth and water -------------------------------------------------------------------------------- 风等为喻亦然。是故不应局文为定。五者旁引辨异如诸文。用毗昙成实。若证渐初及偏小等。则名义兼借。如信法二行。文初五阴王数同时。异时等。但为辨异非借名义。六者开总出别。如四悉五味三假二空本文。义含开合义遍诸门。诸教莫不咸然。七者引用宗要。如法华权实本迹。般若加说共不共等。方等弹斥神力不共等。随引一句两句得彼文心。若破若立不失部音。八者引用儒道。若破若立不违本宗。略辨异同不在委细。不以名似将为义同。是故所引粗尔存略。九者借名略义。如摄法中及识药等。但借其名以示相状。若更委释太成繁广。略指上下准例可知。十者准例用意。如教证二道。本在别教今则通用。乃分两意约证约说。准望三观立三止等二者。详究文相亦为十例。一者随相开合。如三观四教四悉五味谛缘度等。一家立义文相皆然。宽广无穷随事随理。随法随名随行随证。随自随他无不通用。然须结撮勿使浮滥。若不尔者。徴文靡托立行莫施。若得今意。存本文则浅深有则。演义理则纵广无涯。示一心则卷权归实。从被物则开实出权。立行仪则以智为通。荡相者则纤毫不遗。存诸教则因果历然。显一理则始终无二。二者结示处所及立本文意。如例余阴入在破遍文末。竖破法遍有六处示妙。妙境中明说教大体。 { "translations": [ "现代汉语译本：", "风等作为比喻也是如此。因此，不应该拘泥于字面意思而妄下定论。第五种情况是旁征博引以辨别差异，例如各种经文。引用《阿毗达磨》（Abhidharma，论藏）和《成实论》。如果引用的是渐教的初阶教义以及偏颇的小乘教义等，那么名义上是兼而借用。例如‘信法’和‘二行’。经文一开始提到五阴（pañca-khandha，构成个体的五种要素）、王数（心所法）是同时生起还是异时生起等，这只是为了辨别差异，并非借用名义。第六种情况是总说之后再分别解说，例如四悉檀（catasso siddhantā，四种成就）、五味（佛陀教法的五个阶段）、三假（三种假设）、二空（人空和法空）的原文。其含义包含着开合，义理遍及各个方面，各种教派没有不这样的。第七种情况是引用宗派的要义，例如《法华经》中的权实（方便与真实）、本迹（本地与垂迹），《般若经》中附加说明的共般若与不共般若等，《方等经》中弹呵斥责的神力不共法等。随便引用一句两句就能领会原文的精髓。无论是破斥还是建立，都不会偏离该部的宗旨。第八种情况是引用儒家和道家的思想，无论是破斥还是建立，都不会违背佛教的根本宗旨。简略地辨别异同，不追求细致。不要因为名称相似就认为意义相同。因此，所引用的内容粗略地保留大概意思即可。第九种情况是借用名称，省略其含义，例如《摄大乘论》中以及识别药物等。只是借用其名称来表示事物的相状。如果进一步详细解释，就会过于繁琐。略微指明上下，就可以按照例子推知。第十种情况是按照例子来运用意图，例如教证和二道。本来是别教的说法，现在则普遍通用。于是分为两种含义，约证和约说。参照三观（三种智慧）建立三止（三种禅定）等。以上两种情况，详细研究经文的表相也是为了说明这十种例子。", "第一种情况是随着事物的表相来开合，例如三观、四教（藏、通、别、圆四种教法）、四悉檀、五味、四谛（catvāri ariyasaccāni，四圣谛）、十二因缘（dvādasa-nidāna，十二缘起）、六度（ṣaṭ-pāramitā，六波罗蜜）等。一家之言立义，经文的表相都是这样。宽广无边，随着事情、随着道理，随着法、随着名，随着修行、随着证悟，随着自己、随着他人，没有不通用的。然而必须总结概括，不要使其浮泛滥用。如果不这样，征引经文就没有依托，建立修行就无法施行。如果领会了现在的意思，保留原文，那么浅深就有准则；演说义理，那么纵横无涯；显示一心，那么就会卷起方便而归于真实；从被教化者出发，那么就会开启真实而显现方便；建立修行仪轨，那么就会以智慧为通达；荡涤表相，那么就会纤毫不遗；保存各种教法，那么因果就会历历分明；显现一个真理，那么始终就不会有二致。第二种情况是总结说明处所以及确立本文的意图，例如将剩余的阴（五阴中的其余四阴）归入在破遍（破除普遍性的观点）的经文末尾。竖立破法遍有六处，显示妙处。在妙境中明确说明教法的大体。", "english_translations": [ "English version:", "The analogy of wind and so on is also like this. Therefore, one should not be confined to the literal meaning to make a definite conclusion. The fifth case is to cite extensively to distinguish differences, such as various scriptures. Quoting the Abhidharma (collection of treatises) and the Tattvasiddhi Śāstra. If what is cited is the initial teachings of the gradual teaching and the biased Hinayana teachings, etc., then the name and meaning are borrowed concurrently. For example, 'faith-dharma' and 'two practices'. The scripture initially mentions whether the five skandhas (pañca-khandha, the five aggregates that constitute an individual), and mental factors arise simultaneously or at different times, etc., this is only to distinguish differences, not to borrow names and meanings. The sixth case is to explain separately after a general statement, such as the original texts of the four siddhāntas (catasso siddhāntā, four accomplishments), the five flavors (five stages of the Buddha's teachings), the three provisionalities, and the two emptinesses. Its meaning contains opening and closing, and the meaning extends to all aspects, and all schools are like this. The seventh case is to cite the essentials of the sect, such as the provisional and real (expedient and true), original trace (original ground and manifested trace) in the Lotus Sutra, the common and uncommon Prajna additionally explained in the Prajna Sutra, etc., the supernatural powers that are criticized and rebuked in the Vaipulya Sutra, etc. Citing one or two sentences at random can grasp the essence of the original text. Whether it is refuting or establishing, it will not deviate from the purpose of the section. The eighth case is to cite the thoughts of Confucianism and Taoism, whether it is refuting or establishing, it will not violate the fundamental purpose of Buddhism. Briefly distinguish the similarities and differences, without pursuing details. Do not assume that the meaning is the same because the names are similar. Therefore, the cited content should roughly retain the general meaning. The ninth case is to borrow the name and omit its meaning, such as in the Compendium of the Mahayana and identifying medicines, etc. It only borrows its name to indicate the appearance of things. If further detailed explanation is given, it will be too cumbersome. Slightly indicate the top and bottom, and it can be inferred according to the example. The tenth case is to use intentions according to examples, such as teaching and proof and the two paths. Originally it was a teaching of the separate teaching, but now it is generally used. So it is divided into two meanings, about proof and about saying. Refer to the three contemplations to establish the three cessations, etc. The above two cases, a detailed study of the appearance of the scriptures is also to illustrate these ten examples.", "The first case is to open and close according to the appearance of things, such as the three contemplations, the four teachings (four kinds of teachings: Tripitaka, common, distinct, and perfect), the four siddhāntas, the five flavors, the four noble truths (catvāri ariyasaccāni), the twelve links of dependent origination (dvādasa-nidāna), the six perfections (ṣaṭ-pāramitā), etc. The establishment of meaning by one school, the appearance of the scriptures is like this.