English
English version Seeing Emptiness and Non-Emptiness. (Emptiness: refers to all phenomena of birth and death; Non-Emptiness: refers to the Great Nirvana) The wise see both emptiness and non-emptiness, permanence and impermanence, suffering and happiness, self and non-self. Emptiness refers to all phenomena of birth and death, while non-emptiness refers to the Great Nirvana. Even non-self refers to birth and death, while self refers to the Great Nirvana. Seeing only emptiness and not seeing non-emptiness is not called the Middle Way. Even the Middle Way is called Buddha-nature. Therefore, Buddha-nature is constant and unchanging. It is because of the covering of ignorance that sentient beings are unable to see it. The meaning (of this passage) is that the Buddha's original intention was to allow practitioners, after cultivating the contemplation of emptiness regarding the two kinds of deluded thoughts of birth and death, to cultivate the true realm of the Dharma-nature Three Bodies and Four Virtues internally realized by the Dharma Buddha, and that is why he said this. Therefore, birth and death and Nirvana coexist in the self-nature of the Dharma in a single thought. Birth and death manifest as impermanence, suffering, etc., while Nirvana manifests as permanence, bliss, etc. This is the meaning of the true self-nature of the Dharma. Therefore, the Nirvana Sutra makes such a definitive statement. However, the Prajna Sutras, etc., first aim to allow practitioners to cultivate the principle of contemplating that all birth and death are empty, temporarily depriving the Four Virtues of the Buddha's Body, allowing them to contemplate the meaning of ultimate emptiness. Afterwards, they want them to manifest the non-empty and true merits of the Great Nirvana. This Great Nirvana does not refer to the emptiness of the original nature of emptiness and tranquility. Question: What is the definitive and non-definitive meaning of the teaching of the Five Periods? And who are the other teachers who hold the same view? Answer: This statement is most in line with the order of reasoning from shallow to deep. Moreover, regarding this Five Periods, although there are four different statements, they generally agree that the Lotus Sutra is the fourth period and the Nirvana Sutra is the fifth period. The meaning and purpose are the same. However, there are some minor differences. For example, the Tripitaka master Bodhiruci of the Later Wei Dynasty also established the Five Periods of teaching in general, and the statement is the same. Also, Liu Qiu of the Jin Dynasty established the meaning of the Five Periods, which is an earlier statement. Furthermore, Prince Shotoku of Japan also established the Five Teachings. The monk Fazang's commentary on the 'Meaning of the Secret Key Sutra' states that Prince Shotoku of Japan also established the Four Teachings in his four-volume commentary on the Lotus Sutra. His commentary explains 'Opening, Showing, Awakening, Entering' by saying that although the Tathagata's appearance in the world has four periods, they are all intended to allow people to attain the one fruit of today. The initial teaching is 'Opening', Prajna is 'Showing', Vimalakirti is 'Awakening', and the Lotus Sutra is 'Entering', all progressing from shallow to deep. --------------------------------------------------------------------------------
Chinese
至深故知次第然也。又云。本朝圣德王或云五时。彼疏亦释权实二智中。前之四时更加涅槃为第五。此五时教应太子本意者着也（文）今云。加前所述法宝说为四说也。 问。抑法性身佛所具足五蕴常住意云何。答。涅槃经第三迦叶之四十二问中第四十二问颂云。今欲问诸蕴而我无智惠。精进菩萨众亦复不能知如是等甚深证之境界（云云）宝法师疏释云。经曰今欲问诸阴已下是谦问也。迦叶欲问如来常住五阴。自揆无智所以谦退。下憍陈如品明舍无常色获得常有等。答此问也。精进菩萨众亦复不能知者。明佛果常住五阴非凡下所知。唯佛能知了故。下经云。十住菩萨虽见一乘不知如来是常住法。十住尚不能知凡下理宜绝分。只可依经仰信。不得妄为比量比之（云云）又同经第三云。迦叶譬如一切诸常法中虚空第一。如来亦尔。于诸常中最为第一（云云）宝法师疏云。第三虚空喻也。喻身常也。虚空无刹那故一切常中最为第一。佛身亦尔。无刹那故。于诸常中最为第一。金光明经三身品云。法如如如智为法身。即是自受用及真如为法身也。经云。法身无异。无刹那故。佛身于诸常中最为第一也。如来命根即大圆镜智种子任持势分。大圆镜智即是佛身。由身常故命长故。以佛常证其长寿（云云）又同疏云。又密严经云 现代汉语译本： 至深之处在于了解事物发生的次第。还有一种说法是，新罗圣德王（Seongdeok Wang）时期，或者说是五时教。他们的疏文中也解释了权智和实智这两种智慧，在之前的四个时期之外，又加上涅槃作为第五个时期。这五时教应该符合太子的本意。（文）现在说，加上前面所说的法宝，就成了四种说法。 问：如果法性身佛（Dharmakaya Buddha）所具备的五蕴（Skandhas）是常住的，这是什么意思？ 答：在《涅槃经》（Nirvana Sutra）第三卷中，迦叶（Kasyapa）提出的四十二个问题中，第四十二个问题的偈颂说：‘现在我想问关于五蕴的问题，但我没有智慧。精进的菩萨们也不能知道这些甚深证悟的境界。’宝法师（Bao Fashi）的疏文中解释说：‘经文说“现在我想问关于五蕴的问题”是一种谦虚的提问。迦叶想问如来（Tathagata）常住的五蕴，但他自认为没有智慧，所以谦虚地退让。’在憍陈如品（Ajnatakaundinya）中，阐明了舍弃无常的色蕴（Rupa）而获得常有的色蕴等。这是对此问题的回答。‘精进的菩萨们也不能知道’，说明佛果（Buddha-fruit）常住的五蕴不是凡夫所能理解的。只有佛才能完全了解。因此，经文中说：‘十住菩萨（Dasabhumi Bodhisattva）虽然见到了唯一乘（Ekayana），但不知道如来是常住法。’十住菩萨尚且不能知道，凡夫就更不可能理解了。只能依靠经典仰信，不能妄加揣测和比较。” 又在同一经的第三卷中说：‘迦叶，譬如一切常法中，虚空第一。如来也是这样，在一切常法中最为第一。’宝法师的疏文说：‘第三个比喻是虚空的比喻，比喻佛身是常住的。虚空没有刹那的变化，所以在一切常法中最为第一。佛身也是这样，没有刹那的变化，所以在一切常法中最为第一。’《金光明经》（Suvarnaprabhasa Sutra）三身品中说：‘法如如如智为法身（Dharmakaya），即是自受用身（Sambhogakaya）和真如为法身。’经文说：‘法身没有差异，没有刹那的变化，所以佛身在一切常法中最为第一。’如来的命根就是大圆镜智（Mahādarśa-jñāna）的种子，任持着势分。大圆镜智就是佛身。因为佛身是常住的，所以寿命长久，以此来证明佛是常住长寿的。”又在同一疏文中说：‘又《密严经》（Ghanavyuha Sutra）说’
English
English version: The deepest understanding lies in knowing the order in which things occur. Another saying is that during the reign of King Seongdeok (圣德王) of Silla, or the Five Periods Teaching (五時教). Their commentaries also explain the two wisdoms of provisional and real, adding Nirvana as the fifth period to the previous four. These Five Periods Teaching should align with the original intention of the Crown Prince. (Text) Now it is said that adding the Dharma Jewel (法宝) mentioned earlier makes it four teachings. Question: If the Five Aggregates (Skandhas) possessed by the Dharmakaya Buddha (法性身佛) are permanent, what does this mean? Answer: In the third volume of the Nirvana Sutra (涅槃经), among the forty-two questions asked by Kasyapa (迦叶), the forty-second question's verse says: 'Now I want to ask about the Five Aggregates, but I have no wisdom. Even diligent Bodhisattvas cannot know such profound realms of realization.' Bao Fashi's (宝法师) commentary explains: 'The sutra says "Now I want to ask about the Five Aggregates" is a humble question. Kasyapa wanted to ask about the Tathagata's (如来) permanent Five Aggregates, but he considered himself lacking in wisdom, so he humbly retreated.' In the Ajnatakaundinya chapter (憍陈如品), it clarifies abandoning the impermanent Rupa (色蕴) and obtaining the permanent Rupa, etc. This is the answer to this question. 'Even diligent Bodhisattvas cannot know' indicates that the Buddha-fruit's (佛果) permanent Five Aggregates are not something ordinary people can understand. Only the Buddha can fully understand. Therefore, the sutra says: 'Even the Ten-Bhumi Bodhisattvas (十住菩萨), although they have seen the Ekayana (唯一乘), do not know that the Tathagata is a permanent Dharma.' Even the Ten-Bhumi Bodhisattvas cannot know, so it is even more impossible for ordinary people to understand. One can only rely on the scriptures and believe, and not make wild guesses and comparisons.' Also, in the third volume of the same sutra, it says: 'Kasyapa, just as space is the foremost among all permanent dharmas, so too is the Tathagata the foremost among all permanent dharmas.' Bao Fashi's commentary says: 'The third metaphor is the metaphor of space, which is a metaphor for the permanence of the Buddha's body. Space has no moment of change, so it is the foremost among all permanent dharmas. The Buddha's body is also like this, having no moment of change, so it is the foremost among all permanent dharmas.' The Three Bodies chapter (三身品) of the Suvarnaprabhasa Sutra (金光明经) says: 'Dharma as such, such wisdom is the Dharmakaya, which is the Sambhogakaya (自受用身) and Suchness as the Dharmakaya.' The sutra says: 'The Dharmakaya has no difference, no moment of change, so the Buddha's body is the foremost among all permanent dharmas.' The Tathagata's life force is the seed of the Mahādarśa-jñāna (大圆镜智), which sustains the power. The Mahādarśa-jñāna is the Buddha's body. Because the Buddha's body is permanent, so is the lifespan long, thereby proving that the Buddha is permanent and long-lived.' Also, in the same commentary, it says: 'Also, the Ghanavyuha Sutra (密严经) says' --------------------------------------------------------------------------------
Chinese
。密严国土成大菩提常乐我净无刹那坏（云云）已上明佛果五蕴常住法身义也。 问。如护法论师解释者佛果五蕴常义是正相续不断常义。又所依常专非自性常凝然常义（云云）谓一切有为若染若净一切诸法皆悉不离刹那非生灭故。譬如灯焰前灭后生相续世间断。又如瀑流前后相续不断也所以佛果上色身四智心品等诸功德□皆有刹那生灭。但有所依真如自性常义。余四智等有相续常无断常义故总云。佛果色心常住耳。故唯识论第十云。护法菩萨释云。清净法界无生无灭。四智心品所依常故。无断尽故。非自性常从因生故。生归灭一向记故。不见色心非无常故（云云）是即存佛果色心等皆不离无常相意也。答。是除无上法身佛果之外。其余有为有灭一切诸法皆妄缘所生法故。皆悉无常迁流相也。以破坏磨灭故而归空无而无自性也。故唯识论师唯依解如是一分义。猥而判涅槃经所说佛果常住五蕴义而非自性常义。是相续常不断常义也。此唯识论师未了知实究竟至极法身义故作如是判而已。 问。以何文得知佛果五蕴无为常住义耶。答。涅槃经第二云。纯陀语文殊言。汝谓如来是无为者。如来之身即是长寿若作是智。佛所说了。又纯陀语文殊曰。是故文殊勿谓如来是有为也（文）又金光明经第二云。法身者非是行法 现代汉语译本：密严国土成就大菩提，常乐我净，没有刹那的坏灭（以上）说明佛果五蕴是常住法身的意义。 问：如护法论师解释，佛果五蕴的‘常’，是正相续不断绝的‘常’。而且所依的‘常’，并非自性常，也非凝然常（以上）。意思是说，一切有为法，无论是染是净，一切诸法都不离刹那生灭。譬如灯焰前灭后生，相续不断，世间也是如此。又如瀑布流水，前后相续不断。所以佛果上的色身、四智心品等诸功德，都有刹那生灭。但有所依的真如自性是‘常’。其余四智等有相续的‘常’，没有断灭的‘常’，所以总说佛果色心常住。所以《唯识论》第十说，护法菩萨解释说：‘清净法界无生无灭，四智心品所依是‘常’的缘故，没有断尽的缘故，不是自性‘常’，是从因缘生的缘故，生必归于灭，一向如此，不见色心不是无常的缘故。’这就是说佛果色心等都不离无常相的意思。 答：这是除却无上法身佛果之外，其余有为有灭的一切诸法，都是妄缘所生的法，所以都是无常迁流之相。因为会被破坏磨灭，最终归于空无，而没有自性。所以唯识论师只是依据理解这一部分的意义，就妄自判断《涅槃经》所说的佛果常住五蕴的意义，并非自性‘常’，而是相续‘常’、不断‘常’。这位唯识论师没有了知真实究竟至极的法身之义，所以才做出这样的判断。 问：根据什么经文可以得知佛果五蕴是无为常住的意义呢？ 答：《涅槃经》第二说：纯陀问文殊说：‘你认为如来是无为的，如来的身体就是长寿的。’如果这样理解，佛就说了。又纯陀问文殊说：‘所以文殊，不要认为如来是有为的。’（文）又《金光明经》第二说：‘法身不是行法’