English
English version: Treasures. There are three kinds of Dharma treasures: first, the Dharma that is spoken; second, the time of speaking; and third, the place of speaking. Third is opening and closing. In Paramārtha's records, it is divided into seven things: first, 'Thus I have heard' indicates the Dharma that is heard; second, 'I' distinguishes the person who can hear; third, 'heard' personally receives the meaning; fourth, 'at one time' shows that the Dharma heard is well-suited to the time; fifth, 'Buddha' indicates the master who can speak; sixth, 'abode' shows the place of speaking; and seventh, 'great Bhikshus, etc.' shows that it is not heard alone. In the *Mahāprajñāpāramitāśāstra*, 'Thus I have heard' is combined into one, generally speaking of six meanings: first, faith; second, hearing; third, time; fourth, master; fifth, place; and sixth, assembly. Vasubandhu Bodhisattva's *Prajñāpradīpa* also has six meanings, so his verse says: 'The first three clarify the disciples, the last three prove the teacher's words. All Sutras are like this.' Someone quoted the *Lotus Sutra Treatise* saying: 'Dividing the six accomplishments in the introduction of faith' is wrong. Or it is generally divided into five, such as in the *Buddhabhūmi-śāstra*: first, generally showing what has been heard; second, dividing the time of speaking the Sutra; third, clarifying the master who speaks the Sutra; fourth, speaking the place of the Sutra; and fifth, the assembly that hears together. That is, combining 'Thus I have heard' into one. Now, with further explanation, it can be divided into five, that is, the one who can speak is one. However, the Buddha's speaking of Dharma is far from four kinds of faults: first, there is no non-Dharma, that is, 'Thus I have heard'; second, there is no non-root, that is, 'I heard' this Bhikshu; third, there is no non-time, that is, 'at one time'; fourth, there is no non-place, in Śrāvastī, etc. Or it is generally four. The seven things explained by the Tripiṭaka Master Paramārtha are generally four: first, 'Thus I have heard' indicates the Dharma that is heard; second, 'I heard' distinguishes the person who can hear; next, two (referring to time and place) prove the Dharma that is heard; finally, two (referring to Buddha and great Bhikshus, etc.) prove the person who can hear. It is also explained that: being able to speak, being able to receive, what is learned, and what is relied upon, so it is divided into four. The Buddha is the master who can speak, the Bhikshu who heard is the person who receives the teaching, 'Thus I have heard' is the Dharma that is learned, and time and place are what the speaking relies on. The disciples who can receive the teaching have many differences, and the speaking relies on time and place, or it is combined into three, that is, the aforementioned Three Jewels. Also, according to the meaning of the *Buddhabhūmi-śāstra*, it can be divided into three: first, generally showing what has been heard and the time of teaching; second, separately showing the master of teaching and the place of teaching; third, the faculties that are taught. Or it is combined into three people and two Dharmas. People receive the Dharma to achieve virtue, and the Dharma relies on people to propagate, both helping each other and being mutually causal. One Buddha, two 'I heard', three the Bhikshu assembly. --------------------------------------------------------------------------------
Chinese
。此三属人。一如是二时三处。此三属法。人有师资。资中传证法有假实。假中时处故总为二。或合为一。即证信通序。 经。如是 演曰。自古多释。今叙三门。一别解如是。二合解如是。三带我闻解。初即如是两字各别训释。次即总申二字之意。后如是两字连我闻解非释我闻。初别解者。唐梵道俗总有九释。一一安法师云。有无不二为如如非有无为是如无所如是无所如是故云如是。二支公云。教能显理为如。智能照理为是。三智者禅师云。以文为如。以理为是。文以□诠为如。理以无非为是。四注法华云。如是者感应之瑞。如以顺根受名。是以无非立称。众生以无非为感。如来以顺根为应。传法者。欲显名教出于感应故。建言如是。注无量义经云。至人说法但为显如唯如为是故言如是。六□州法师云。所说之法如于前事故名为如。说事如事说理如是理因亦尔。此说言皆当道理故称为是。乖法为非如法为是。此约法解。又约人解。阿难道佛所非说之法。如过去佛所说不异故名如。正而非邪故称为是。七梁武帝云。如即指法是即定词。如斯之言是佛所说故言如是。八长耳三藏云。如是有三。一就佛。三世诸佛共说不异名如。以用说故称是。二就法。诸法实相古今不异故名为如。如为说故称为是。三就僧。以阿难 现代汉语译本：这三个属于人：一是‘如是’（Tathata，真如）的二时（过去和未来），三处（佛、法、僧）。这三个属于法。人有师资（老师和资质），资中传证的法有真假。假的时处（时间和地点）故总为二，或合为一，即证信序（证明和信任的序言）。 经：‘如是’ 演曰：自古以来有很多解释，现在叙述三种：一是分别解释‘如是’，二是合并解释‘如是’，三是带着‘我闻’解释。最初是‘如是’两字各自训释，其次是总申二字的意思，最后是‘如是’两字连着‘我闻’解释，不是解释‘我闻’。最初分别解释的，唐朝梵僧和道俗总共有九种解释。第一种，安法师说：‘有’和‘无’不二为‘如’，‘如’不是‘有’和‘无’为‘是’，‘如’没有所‘如’，‘是’没有所‘是’，所以说‘如是’。第二种，支公说：教义能够显明真理为‘如’，智能能够照亮真理为‘是’。第三种，智者禅师说：以文字为‘如’，以道理为‘是’。文字以诠释为‘如’，道理以无非为‘是’。第四种，注《法华经》说：‘如是’是感应的祥瑞，‘如’以顺应根机而得名，‘是’以没有错误而立称。众生以没有错误为感，如来以顺应根机为应。传法的人，想要显明名教出于感应，所以建立‘如是’的说法。注《无量义经》说：至人说法只是为了显明‘如’，只有‘如’才是‘是’，所以说‘如是’。第六种，□州法师说：所说的法如于先前的事，所以名为‘如’，说事如事，说理如理，因也如此。这说明言语都符合道理，所以称为‘是’。违背法为‘非’，符合法为‘是’。这是从法的角度解释。又从人的角度解释，阿难所说的佛法，如过去佛所说没有差异，所以名为‘如’，正而不是邪，所以称为‘是’。第七种，梁武帝说：‘如’是指法，‘是’是定词。‘如是’之言是佛所说，所以说‘如是’。第八种，长耳三藏说：‘如是’有三种，一是就佛而言，三世诸佛共同所说没有差异，名为‘如’，因为用来说明，所以称为‘是’。二是就法而言，诸法实相古今没有差异，所以名为‘如’，因为‘如’是为了说明，所以称为‘是’。三是就僧而言，因为阿难
English
English version: These three belong to people: first, the 'Thusness' (Tathata) in two times (past and future), and three places (Buddha, Dharma, Sangha). These three belong to the Dharma. People have teachers and qualifications, and the Dharma transmitted in the qualifications has truth and falsehood. The time and place of falsehood are therefore generally two, or combined into one, which is the introduction of proof and faith. Sutra: 'Thus' Commentary: Since ancient times, there have been many interpretations. Now, three are described: first, interpreting 'Thus' separately; second, interpreting 'Thus' together; and third, interpreting it with 'I have heard'. The first is to explain the two words 'Thus' separately, the second is to explain the meaning of the two words in general, and the last is to explain the two words 'Thus' together with 'I have heard', not to explain 'I have heard'. In the first separate explanation, there are nine interpretations in total by Tang Dynasty monks, Brahmins, Taoists and laypeople. The first, Dharma Master An said: 'Having' and 'non-having' are not two, which is 'Thus'; 'Thus' is not 'having' and 'non-having', which is 'Is'; 'Thus' has nothing to be 'Thus', 'Is' has nothing to be 'Is', so it is said 'Thus Is'. The second, Zhi Gong said: The teachings can reveal the truth as 'Thus', and wisdom can illuminate the truth as 'Is'. The third, Chan Master Zhi Zhe said: Take the text as 'Thus', and the principle as 'Is'. The text uses explanation as 'Thus', and the principle uses non-error as 'Is'. The fourth, the commentary on the *Lotus Sutra* says: 'Thus Is' is an auspicious sign of interaction, 'Thus' is named by conforming to the roots, and 'Is' is established by being without error. Sentient beings take non-error as feeling, and the Tathagata takes conforming to the roots as response. Those who transmit the Dharma want to show that the teachings come from interaction, so they establish the saying 'Thus Is'. The commentary on the *Infinite Meaning Sutra* says: The perfect person speaks the Dharma only to reveal 'Thus', and only 'Thus' is 'Is', so it is said 'Thus Is'. The sixth, Dharma Master □zhou said: The Dharma spoken is like the previous event, so it is called 'Thus', speaking of events as events, speaking of principles as principles, and the cause is also like this. This explains that the words all conform to reason, so it is called 'Is'. Going against the Dharma is 'Non', conforming to the Dharma is 'Is'. This is explained from the perspective of the Dharma. Also explained from the perspective of people, the Buddha's Dharma spoken by Ananda is the same as that spoken by the Buddhas of the past, so it is called 'Thus', correct and not evil, so it is called 'Is'. The seventh, Emperor Wu of Liang said: 'Thus' refers to the Dharma, and 'Is' is a definite term. The words 'Thus Is' are spoken by the Buddha, so it is said 'Thus Is'. The eighth, Tripitaka with Long Ears said: 'Thus Is' has three aspects, one is with regard to the Buddha, the Buddhas of the three times speak together without difference, called 'Thus', because it is used to explain, it is called 'Is'. The second is with regard to the Dharma, the true nature of all Dharmas is the same from ancient times to the present, so it is called 'Thus', because 'Thus' is for explanation, so it is called 'Is'. The third is with regard to the Sangha, because Ananda --------------------------------------------------------------------------------
Chinese
闻望佛本教所传不异为如。永离过非为是。由此同说称理无谬故经可信。九又相传释真不违俗为如。俗不违真为是。顺理为如。是以遮妄为是。摄福为如。生慧为是。教顺于理为如。依教起行为是。境如智。是等历法广说义乃无穷。 次合解如是复有六释。一肇法师云。如是者信顺之词。信则所言理顺。顺则师资之言成。词无繁约。非信不传。则经别建言如是。二真谛记云。如是者决定义。决定有二。一文二理。三兴皇法师云。如是者是无差异义。四法智信涅槃云。如是者阿难自明云词也。金口所说旨深意远。非所仰测。而章句始末正自如是也。五淫公云。以离五谤名为如是。第一句如是。此经离执有增益。第二句如是。此经离执无损减谤。第三句如是。此经离执亦有亦无相违谤。第四句如是。此经离执非有非无愚痴谤。第五句如是。此经离执非非者非非无戏论谤。六智论第一云。如是义者即是信也。不信者言是事不如是。后带我闻以释如是复有五释。一光宅法师云。如是者将传闻前题举一部。如是一部我亲从佛闻。即为我闻作呼辙耳。二惠明云。如是者直指之词。谓如是之经。我从闻非自造也。三功德施论云。如是我闻者。显示此经是也。世尊现觉而说非自所作。四佛地论云。如是总言依四义转。一依譬喻。 现代汉语译本： 听闻佛陀根本教义的传授，没有差异就是‘如’（Tathata，真如）。永远远离过失和错误就是‘是’。因此，共同宣说符合真理，没有谬误，所以经典可以信赖。而且，代代相传，揭示真谛不违背世俗就是‘如’。世俗不违背真谛就是‘是’。顺应真理就是‘如’。因此，遮止虚妄就是‘是’。摄取福德就是‘如’。产生智慧就是‘是’。教义顺应真理就是‘如’。依教奉行就是‘是’。境界如智慧一般。像这样，历经各种方法广泛地解说，其意义乃是无穷无尽。 其次，结合起来解释‘如是’，又有六种解释。第一种是肇法师的说法：‘如是’是信顺之词。相信，那么所说的话就符合真理；顺从，那么师父和弟子的言语就能成立。言辞没有繁琐或简略。不是出于信任，就无法传授。因此，经典特别建立‘如是’这个词。第二种是真谛的记载：‘如是’是决定的意思。决定有两方面：一是文字，二是道理。第三种是兴皇法师的说法：‘如是’是没有差异的意思。第四种是法智在《涅槃经》中的说法：‘如是’是阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）自己表明的言词。佛陀金口所说，旨意深远，不是我们所能仰望和测度的。而文章句子的始末，正是这样。第五种是淫公的说法：以远离五种诽谤，称为‘如是’。第一句‘如是’，这部经远离执着有，增益的诽谤。第二句‘如是’，这部经远离执着无，损减的诽谤。第三句‘如是’，这部经远离执着亦有亦无，相互矛盾的诽谤。第四句‘如是’，这部经远离执着非有非无，愚痴的诽谤。第五句‘如是’，这部经远离执着非非者非非，无戏论的诽谤。第六种是智论第一的说法：‘如是’的意义就是相信。不相信的人会说这件事不是这样的。后面带着‘我闻’来解释‘如是’，又有五种解释。第一种是光宅法师的说法：‘如是’是将传闻放在前面，总括一部经。‘如是’一部经，我亲自从佛陀那里听闻。就是为‘我闻’作呼应而已。第二种是惠明的说法：‘如是’是直接指称的词语。说的是像这样的经，我是听来的，不是自己造的。第三种是功德施论的说法：‘如是我闻’，显示这部经是真实的。是世尊（释迦摩尼佛的尊称）现觉而说的，不是自己所作的。第四种是《佛地论》的说法：‘如是’总括来说，依据四种意义而转变。一是依据譬喻。