English
English version Dharma (the law) is not directly named, but the appearances are manifested by using myriad different words. These all belong to conventional truth (Satya). 'Truth' means reality. It is real for ordinary people, but not real for sages, so it is called conventional truth. The ultimate truth (Paramārtha-satya) is the equality of truth and falsehood, the non-duality of defilement and purity. All that is without reality, without form, and without explanation is included in the ultimate truth. World-transcending sages can realize this principle, which is the most real and incomparable, so it is called the ultimate truth. The Buddhas preach the Dharma based on the two truths, jointly expressing one Dharma, without contradicting each other. Therefore, the Vimalakirti Sutra says: 'There is no self, no creation, and no reception of good and evil karma.' Nor is one attached to this. The above explains that there is no creation or reception, and the following says that there is good and evil. Are the upper and lower sentences contradictory? Therefore, there is reason to be found in it, which can be understood, and one should not be biased towards one extreme. Are not those who cling to emptiness and turn their backs on Buddhist teachings confused? The Four Noble Truths (catuḥ-satya): the truth of suffering (duḥkha-satya), the truth of the origin of suffering (samudaya-satya), the truth of the cessation of suffering (nirodha-satya), and the truth of the path to the cessation of suffering (mārga-satya). There are two kinds of Four Noble Truths: one is the Four Noble Truths with action in the Hinayana, and the other is the Four Noble Truths without action in the Mahayana. The result of birth and death is the truth of suffering, afflictions are the truth of the origin of suffering, the state of tranquil extinction is called the truth of cessation, and attaining enlightenment with the non-dual Dharma is called the truth of the path. The Four Noble Truths without action in the Mahayana: observing the truth of suffering, knowing that the truth of the origin has no combination, is the truth of the origin; knowing that the truth of cessation has no cessation, is the truth of cessation; attaining the path with the non-dual Dharma is called the truth of the path. The Three Dharma Seals (tri-lakṣaṇa): all conditioned phenomena are impermanent (anitya), all dharmas are without self (anātman), and Nirvana is tranquil (nirvāṇa-śānta). Impermanence means that the substance of conditioned phenomena arises from conditions, changes and transforms, and is not constant, so it is called impermanent. No-self means that the essence of all dharmas has no self-nature and no real and independent function, so it is called no-self. Especially based on the two no-selves of Mahayana (the no-self of persons (pudgala-nairātmya) and the no-self of dharmas (dharma-nairātmya)). Nirvana is tranquil, which means that the three poisons (greed, hatred, and delusion) and the six defilements (harm, resentment, vexation, deceit, arrogance, and flattery) are forever cut off without remainder, and the body and mind are tranquil and peaceful, which is called tranquil extinction. If based on Mahayana, it also applies to the extinction of principle. These three dharmas are all called 'seals' because they can be used as a standard for measuring truth, and cannot be changed, so they are called seals. The Six Defilements (ṣaṭ-mala): harm, resentment, vexation, deceit, arrogance, and flattery. The Four Udānas (udāna): All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana is tranquil. The Four Kinds of Accomplishments (siddhānta): Worldly Accomplishment (lokasiddhānta), each for... --------------------------------------------------------------------------------
Chinese
人悉檀。对治悉檀。第一义悉檀。此四悉檀总摄一切十二部经。并八万四千法藏。悉皆是实。无相违背。佛法中有以世界悉檀故。有以对治悉檀故实。有以第一义悉檀故实。又有佛二夜经中说。佛从得道夜至涅槃夜。是二夜中间所说经教。一切皆实不颠倒。此悉檀名并其下言说。并出大智度论第一卷中。 十二部经 修多罗。祇夜。受记。伽陀。优陀那。尼陀那。阿波陀那。伊帝目多伽。阇陀伽。毗佛略。阿浮陀达摩。优波提。为十二部经名藏。修多罗者。是一切本经一切论法。从如是我闻至欢喜奉行。无问卷数多少。皆言修多罗。祇夜真说偈不重说。受记经如释迦如来为弥勒授记。于来世当得作佛。是授记。伽陀是重颂偈不直说也。优陀那是无问自说经也。尼陀那是说因缘经。阿波陀那譬喻经也。伊帝目多伽是界经。亦名本事经。阇陀伽是本生经。如佛世尊本为菩萨时所有受身是也。毗佛略是。广经。谓大乘方等经典其义广大。犹如虚空。阿浮陀达摩者。名未曾经也。如佛初生十方各行七步。弥猿奉蜜𥰔白项犹听法。如是等本名未曾有经也。优波提舍是论义经也。如佛世尊所说诸经分别广说辩者相根也。 三种般若 一者实相般若。二者观照般若。三者文字般若。实相般若以理为体。体绝虚假。目之为 现代汉语译本： 人悉檀（为众生带来利益的悉檀）。对治悉檀（通过修行对治烦恼的悉檀）。第一义悉檀（揭示真理的悉檀）。这四种悉檀总括了一切十二部经，以及八万四千法藏。这些悉檀都是真实的，没有互相违背之处。佛法中，有的经义因世界悉檀而显得真实，有的因对治悉檀而显得真实，有的因第一义悉檀而显得真实。还有，佛在《二夜经》中说，从佛陀得道之夜到涅槃之夜，这两夜之间所说的经教，一切都是真实的，没有颠倒。这些悉檀的名称以及相关的言说，都出自《大智度论》第一卷中。 十二部经包括：修多罗（Sūtra，经）。祇夜（Geya，应颂）。受记（Vyākaraṇa，授记）。伽陀（Gāthā，偈颂）。优陀那（Udāna，自说）。尼陀那（Nidāna，因缘）。阿波陀那（Avadāna，譬喻）。伊帝目多伽（Itivṛttaka，本事）。阇陀伽（Jātaka，本生）。毗佛略（Vaipulya，方广）。阿浮陀达摩（Adbhūta-dharma，未曾有）。优波提舍（Upadeśa，论议）。这十二部经是经藏的名称。修多罗指的是一切根本经典和一切论法，从‘如是我闻’到‘欢喜奉行’，无论卷数多少，都称为修多罗。祇夜是真说偈，不重复叙述。受记经，例如释迦如来为弥勒授记，预言他未来世将成佛，这就是授记。伽陀是重颂偈，不直接叙述。优陀那是没有提问而自己宣说的经。尼陀那是讲述因缘的经。阿波陀那是譬喻经。伊帝目多伽是界经，也称为本事经。阇陀伽是本生经，例如佛世尊过去作为菩萨时所经历的各种生命形态。毗佛略是广经，指的是大乘方等经典，其义广大，犹如虚空。阿浮陀达摩指的是未曾有经，例如佛陀初生时向十方各行七步，弥猴献蜜，𥰔白项听法等等，都属于未曾有经。优波提舍是论义经，例如佛世尊所说的诸经，分别广说辩论者相和根源。 三种般若包括：一者实相般若（Prajñā of Reality）。二者观照般若（Prajñā of Contemplation）。三者文字般若（Prajñā of Words）。实相般若以理为本体，本体超越虚假，因此称之为
English
English version: The Siddhantha (Siddhānta) of Person (that which benefits beings). The Siddhantha of Cure (that which cures afflictions through practice). The Siddhantha of the First Principle (that which reveals the truth). These four Siddhanthas encompass all twelve divisions of the scriptures and the eighty-four thousand Dharma treasures. All of these are real and not contradictory. In the Buddha-dharma, some meanings are real because of the Siddhantha of the World, some are real because of the Siddhantha of Cure, and some are real because of the Siddhantha of the First Principle. Furthermore, the Buddha said in the Two Nights Sutra that from the night the Buddha attained enlightenment to the night of Nirvana, all the teachings spoken in between these two nights are real and not inverted. The names of these Siddhanthas and related statements are found in the first volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). The twelve divisions of the scriptures include: Sūtra (discourses). Geya (verses). Vyākaraṇa (prophecies). Gāthā (stanzas). Udāna (spontaneous utterances). Nidāna (stories of origin). Avadāna (tales of past lives). Itivṛttaka (sayings of the Buddha). Jātaka (birth stories). Vaipulya (extensive scriptures). Adbhūta-dharma (miraculous events). Upadeśa (instructions). These twelve divisions are the names of the scripture collections. Sūtra refers to all fundamental scriptures and treatises, from 'Thus have I heard' to 'joyfully received and practiced,' regardless of the number of volumes, all are called Sūtra. Geya are verses spoken directly, without repetition. Vyākaraṇa are scriptures of prophecy, such as when Shakyamuni Buddha prophesied that Maitreya would become a Buddha in the future, this is a prophecy. Gāthā are verses that repeat and summarize, not directly stated. Udāna are scriptures spoken spontaneously without being asked. Nidāna are scriptures that tell of causes and conditions. Avadāna are scriptures of parables. Itivṛttaka are scriptures of boundaries, also called scriptures of events. Jātaka are birth stories, such as the various life forms that the Buddha-World Honored One experienced as a Bodhisattva in the past. Vaipulya are extensive scriptures, referring to the Mahayana Vaipulya (方等) scriptures, whose meaning is vast, like space. Adbhūta-dharma refers to scriptures of unprecedented events, such as when the Buddha first took seven steps in each of the ten directions at birth, monkeys offering honey, and the 𥰔 white-necked animal listening to the Dharma, these are all scriptures of unprecedented events. Upadeśa are scriptures of treatises, such as the various scriptures spoken by the Buddha-World Honored One, which extensively explain the characteristics and roots of debaters. The three Prajñās (Wisdoms) include: First, the Prajñā of Reality (Śūnyatā). Second, the Prajñā of Contemplation (Vipaśyanā). Third, the Prajñā of Words (Śruta). The Prajñā of Reality takes principle as its essence, and the essence transcends falsehood, therefore it is called --------------------------------------------------------------------------------
Chinese
实。印体表彰。名之为相。亦可以其无相为相也。观照般若以智慧为体。体是般若。观照是用。体用合说故名观照般若。文字般若以音声言教诠提为体。文字非般若。何以名般若。一能生般若。二能诠般若。因中说过果故立般若也。 二种涅槃 一者性净涅槃。二者方便涅槃。性净天真之理。体通三世。其德圆备。本无增减。虽隐显从缘。而体无染累。故就实彰名。称曰性净涅槃也。方便净。含灵禀识。虽有真性。烦恼惑覆心莫能自反。要须籍善知识开示。有方顺教传修理鉴理事。解观渐增。烦惑捐尽。尔乃体用行成报用方便。是以果不自克功用差巧灭累而成。故从能为自名曰方便净。分别性(五根六尘为分别性)依他性(识体为依他性)真实性(真如为真实性)。 二无我 一者人无我。二者法无我。人无我亦名众生空。亦名人空。始从众生空乃至佛空。是名人空。以龟毛破。法无我亦名法空。众生五阴空。乃至佛五阴空。是法空。五阴是成众生之法。五阴体空。是名法空。已上兔角破。 三无性 一无相性。二名生性。三无性性。无相性者。根尘等法据理本寂。名无相性。无生性者。本识等心据理不起。名无生性。无性性者。双泯前二名无性性。无性体一。以从诠故立其三名。真法离相。名为 现代汉语译本：实相。印证本体而彰显。名称叫做相。也可以用它的无相作为相。观照般若以智慧为本体。本体就是般若。观照是作用。本体和作用合起来说，所以叫做观照般若。文字般若以音声言教诠释真理为本体。文字不是般若。为什么叫做般若呢？一是能产生般若。二是能诠释般若。因为在因中说了果，所以建立为般若。 两种涅槃：一是性净涅槃。二是方便涅槃。性净是天真本性的道理。本体贯通过去、现在、未来三世。它的功德圆满具备。本来没有增加或减少。虽然隐没或显现随顺因缘，但本体没有染污和牵累。所以就真实处彰显名称，称作性净涅槃。方便净，包含灵性的众生具有觉识。虽然有真性，但被烦恼迷惑覆盖，内心不能自己反省。必须要依靠善知识开示。有方法顺应教导，传授修行，明鉴事理。理解和观照逐渐增长。烦恼迷惑完全消除。这样本体、作用、修行成就，报身、应身方便运用。因此果不是自己成就，而是功用巧妙，灭除累赘而成就。所以从能为之处立名，叫做方便净。分别性（五根、六尘为分别性），依他性（识体为依他性），真实性（真如为真实性）。 二无我：一是人无我。二是法无我。人无我也叫做众生空。也叫做人空。从众生空开始，乃至佛空。这叫做人空。用龟毛来破除。法无我也叫做法空。众生五阴空，乃至佛五阴空。这是法空。五阴是构成众生的法。五阴的本体是空。这叫做法空。以上用兔角来破除。 三无性：一无相性。二无生性。三无性性。无相性，根、尘等法依据真理本来寂静，叫做无相性。无生性，本识等心依据真理本来不生起，叫做无生性。无性性，同时泯灭前面两种，叫做无性性。无性的本体是一个。因为从诠释的角度，所以建立这三个名称。真法远离一切相，名称叫做