English
English version: Hearing the transmission of the Buddha's fundamental teachings, that which is without difference is 'Thus' (Tathata, Suchness). That which is forever free from faults and errors is 'So'. Therefore, the common saying accords with truth, without error, so the scriptures can be trusted. Moreover, transmitted through generations, revealing the truth without contradicting the mundane is 'Thus'. The mundane not contradicting the truth is 'So'. Conforming to the truth is 'Thus'. Therefore, stopping falsehood is 'So'. Gathering blessings is 'Thus'. Generating wisdom is 'So'. The teachings conforming to the truth is 'Thus'. Acting according to the teachings is 'So'. The realm is like wisdom. Like this, explaining extensively through various methods, its meaning is endless. Next, combining to explain 'Thus Thus', there are six explanations. The first is the saying of Dharma Master Zhao: 'Thus Thus' is a word of faith and obedience. Believing, then what is said conforms to the truth; obeying, then the words of the teacher and disciple can be established. The words are neither verbose nor concise. Without trust, it cannot be transmitted. Therefore, the scriptures specially establish the word 'Thus Thus'. The second is the record of Paramārtha: 'Thus Thus' is the meaning of determination. Determination has two aspects: one is the text, and the other is the principle. The third is the saying of Dharma Master Xinghuang: 'Thus Thus' is the meaning of no difference. The fourth is the saying of Fazhi in the Nirvana Sutra: 'Thus Thus' is the words that Ananda (one of the Buddha's ten major disciples, known for his strong memory) himself stated. What the Buddha spoke from his golden mouth is profound and far-reaching, not something we can look up to and measure. And the beginning and end of the sentences are exactly like this. The fifth is the saying of Yin Gong: To be free from the five slanders is called 'Thus Thus'. The first sentence 'Thus Thus', this scripture is free from attachment to existence, the slander of increase. The second sentence 'Thus Thus', this scripture is free from attachment to non-existence, the slander of decrease. The third sentence 'Thus Thus', this scripture is free from attachment to both existence and non-existence, the slander of mutual contradiction. The fourth sentence 'Thus Thus', this scripture is free from attachment to neither existence nor non-existence, the slander of ignorance. The fifth sentence 'Thus Thus', this scripture is free from attachment to neither non-existence nor non-non-existence, the slander of non-argument. The sixth is the saying of the first chapter of the Mahāprajñāpāramitāśāstra: The meaning of 'Thus Thus' is to believe. Those who do not believe will say that this matter is not like this. Following with 'I have heard' to explain 'Thus Thus', there are five explanations. The first is the saying of Dharma Master Guangzhai: 'Thus Thus' is to put the transmission in front, summarizing a scripture. 'Thus Thus' this scripture, I personally heard from the Buddha. It is just to respond to 'I have heard'. The second is the saying of Huiming: 'Thus Thus' is a direct reference. It is said that this kind of scripture, I heard it, not created by myself. The third is the saying of the Guṇaprabhāsa-śāstra: 'Thus I have heard' shows that this scripture is true. It was spoken by the World Honored One (a respectful title for Shakyamuni Buddha) after his enlightenment, not made by himself. The fourth is the saying of the Yogācārabhūmi-śāstra: 'Thus Thus' in general, changes according to four meanings. One is based on metaphors. --------------------------------------------------------------------------------
Chinese
谓当所说如是文句如是我昔闻。二依教海。谓告时众如是当听我昔所闻。三依问答。谓有问言。汝当所说昔定问耶。故此答言如是我闻。四依许可。谓结集时。诸菩萨众咸共请言。如汝所闻当如是说。传法菩萨便许。彼言如是当说如我所闻。又如是言信可审定。谓如是法我昔曾闻。此事如是。齐此当说定无有异。五菩提流支依金刚仙论。一发心如是。二教化如是。三譬喻如是。四决定如是。发心如是者。自念我当如是发菩提心修诸善行。教示言汝当如是发菩提修诸善行。譬喻如是。人如是威德炽盛如日光明。智慧流广犹如大海。决定如是者。我如是见我如是闻等。今言如是但取第四决定如是。演曰。此之四种。如次即当佛地所说许可教海譬喻问答。思唯可智。总别凡有二十家释。 经。我闻 演曰。第二能闻。传法菩萨。自指己牙言。如是法亲从佛闻故名我闻。非谓我闻。非谓我者定属一人。所言闻者。且小乘宗萨婆多师。耳闻非识。经部翻此。譬喻师说心心所法和能闻。依大乘宗根识心所和合为闻。杂集第二云。问。为眼见色为识等耶。答。非眼见色亦非识等。以一切法无作用故。由有和合假立为见。耳等亦尔。然诸圣教。就胜所依。或说根闻以能分别。或说识闻。具前二义说根识闻皆不相违。又依世耳等能 现代汉语译本： 关于‘如是’的解释，有以下几种：一、依据教海（Dharma Ocean）。意思是告诉当时的听众，‘你们应当像这样听闻我过去所听闻的’。二、依据问答。意思是有人提问：‘你将要说的，是你过去确定听闻的吗？’因此回答说‘如是我闻’。三、依据许可。意思是结集佛经时，各位菩萨共同请求说：‘如你所听闻的那样说吧。’传法的菩萨便答应说：‘好的，就如我所听闻的那样说。’又，‘如是’一词表示可以相信和审定。意思是‘这样的法，是我过去曾经听闻的，事情就是这样，就照这样说，一定没有差异。’四、菩提流支（Bodhiruci，菩萨名）依据金刚仙论（Vajrasena Sutra）提出：一、发心如是；二、教化如是；三、譬喻如是；四、决定如是。发心如是，是指自己想‘我应当这样发起菩提心，修习各种善行’。教示说‘你应当这样发起菩提心，修习各种善行’。譬喻如是，是指人有像太阳光明一样炽盛的威德，智慧像大海一样广阔。决定如是，是指‘我这样看见，我这样听闻’等等。现在所说的‘如是’，只取第四种‘决定如是’的意思。 演曰（Yan Yue，人名）解释说：这四种‘如是’，依次对应于佛地所说的许可、教海、譬喻、问答。这些解释需要仔细思考和理解。总的来说，关于‘如是’的解释，总共有二十家之多。 经文：我闻 演曰解释说：第二是能听闻者，即传法的菩萨。他指着自己的牙齿说：‘这样的法，我是亲自从佛陀那里听闻的’，所以称为‘我闻’。这里的‘我’，并非指固定属于某一个人的‘我’。关于‘闻’，小乘宗派萨婆多部（Sarvastivada）认为，是耳朵听闻，而不是意识。经部（Sautrantika）对此持相反观点。譬喻师（Dristantavadin）认为，是心和心所法共同作用才能听闻。依据大乘宗派，是根、识、心所和合才能听闻。《杂集论》（Abhidharmasamuccaya）第二卷中说：‘问：是眼睛看见颜色，还是意识等等看见颜色呢？’回答说：‘不是眼睛看见颜色，也不是意识等等看见颜色。因为一切法都没有独立的作用。而是由于各种因素和合，才假立为看见。耳朵等等也是如此。’然而，各种圣教，都是就主要依靠的方面来说的，或者说根能听闻，因为根能分别；或者说识能听闻，因为识具有前两种含义。因此，说根听闻和说识听闻，都是不矛盾的。又，依据世俗的说法，耳朵等等能够听闻。
English
English version: Regarding the explanation of 'Thus', there are several interpretations: 1. Based on the Dharma Ocean. It means telling the audience at the time, 'You should listen in this way to what I have heard in the past.' 2. Based on questions and answers. It means someone asks: 'What you are about to say, is it what you have definitely heard in the past?' Therefore, the answer is 'Thus I have heard.' 3. Based on permission. It means that when compiling the Buddhist scriptures, all the Bodhisattvas jointly requested: 'Speak as you have heard.' The Dharma-transmitting Bodhisattva then agreed: 'Okay, I will speak as I have heard.' Also, the term 'Thus' indicates that it can be believed and verified. It means 'This Dharma is what I have heard in the past, and things are like this, so speak like this, and there will definitely be no difference.' 4. Bodhiruci (Bodhisattva's name) proposed based on the Vajrasena Sutra: 1. Aspiration is thus; 2. Teaching is thus; 3. Metaphor is thus; 4. Determination is thus. Aspiration is thus means thinking to oneself 'I should thus generate the Bodhi mind and cultivate various good deeds.' Teaching says 'You should thus generate the Bodhi mind and cultivate various good deeds.' Metaphor is thus refers to a person who has the power and virtue as blazing as the sunlight, and whose wisdom is as vast as the sea. Determination is thus refers to 'I see it thus, I hear it thus,' and so on. The 'Thus' mentioned now only takes the meaning of the fourth type, 'Determination is thus'. Yan Yue (person's name) explained: These four types of 'Thus' correspond in order to the permission, Dharma Ocean, metaphor, and questions and answers mentioned in the Buddha-land. These explanations need to be carefully considered and understood. In general, there are as many as twenty explanations for 'Thus'. Scripture: I heard Yan Yue explained: The second is the one who can hear, that is, the Dharma-transmitting Bodhisattva. He pointed to his teeth and said: 'I personally heard this Dharma from the Buddha', so it is called 'I heard'. The 'I' here does not refer to an 'I' that belongs to a fixed person. Regarding 'hearing', the Sarvastivada school of Hinayana believes that it is the ear that hears, not the consciousness. The Sautrantika school holds the opposite view. The Dristantavadin believes that the mind and mental functions work together to hear. According to the Mahayana school, the root, consciousness, and mental functions combine to hear. The second volume of the Abhidharmasamuccaya says: 'Question: Does the eye see color, or does consciousness, etc., see color?' The answer is: 'It is not the eye that sees color, nor is it consciousness, etc., that sees color. Because all dharmas have no independent function. It is because of the combination of various factors that seeing is falsely established. The ears, etc., are also the same.' However, various sacred teachings are based on the main reliance, or say that the root can hear because the root can distinguish; or say that the consciousness can hear because the consciousness has the first two meanings. Therefore, saying that the root hears and saying that the consciousness hears are not contradictory. Also, according to worldly sayings, the ears, etc., can hear. --------------------------------------------------------------------------------
Chinese
闻。依胜义理耳非能闻亦非识等。瑜伽五十六说。诸法自性众缘生故。刹那灭故。无作用故。智论亦云。非耳及识意等能闻。从多缘和合故得闻声。乃至云。佛法中无有一法能作能知等。又耳根识唯闻于声而示闻教。若约名句唯意识闻故。瑜伽言。闻谓比量。然由耳识亲闻于声。与意为意门方得闻。意为缘熏习在识因闻所成总说名闻。废别耳等总名我闻。故佛地云。我谓诸蕴世俗假者。闻谓耳根发识听受。废别就总故说我闻。一问何须废别而说于总。答。若不言我不显自他。耳通一切。是谁耳闻。又复闻时非唯耳等待缘极多。若一一陈遂成烦广。若唯说一义用不周显和合闻。总标假者。然我有三。一妄所执。谓外道等所横计我。二假施设我。谓大涅槃乐净常我。除二乘例强施设故。世三流布我。谓世共传天授祠等。今传法者。随顺世间自指称我不同前。即是无我之大我也。遍计无体圆成无相不可说闻。然就依他亦无实闻。因缘和合假说名闻。二问诸佛说法本除我执。何故不称无我为言我闻。答。瑜伽第六四义释之。一言说易故。若说无我通蕴处界知此说谁。二顺世间故。三除我怖故。言无我者为谁修学。四为宣说自他染净因果事业令生决定信解心故。所以称我。智论第一四悉檀中。依世界悉檀说我无过。即当瑜伽顺世 现代汉语译本 听闻。依据胜义谛的道理，耳朵并非真正能听闻的主体，意识等也不是。如《瑜伽师地论》第五十六卷所说：‘诸法的自性是众缘和合而生，刹那生灭，没有独立的作用。’《大智度论》也说：‘不是耳朵以及意识等能够听闻，而是从多种因缘和合才能听闻声音。’乃至说：‘佛法中没有一种法能够独立作用、独立知觉等。’而且耳根识仅仅是听闻声音，而开示听闻的教法，如果是从名句的角度来说，只有意识才能听闻。所以《瑜伽师地论》说：‘听闻是指比量。’然而由于耳识亲身听闻声音，与意识作为意门才能听闻。意识作为因缘熏习在识中，因听闻所成就的总和，称之为听闻。舍弃个别的耳朵等，总称为‘我闻’。所以《佛地经论》说：‘我，是指诸蕴（五蕴）的世俗假名。闻，是指耳根发起耳识听取领受。’舍弃个别而就总体来说，所以说‘我闻’。 一问：为什么需要舍弃个别而说总体呢？答：如果不说‘我’，就不能显示自己和他人。耳朵是共通的，是谁的耳朵听闻呢？而且听闻的时候，不仅仅是耳朵，还需要极多的因缘。如果一一陈述，就会变得繁琐冗长。如果只说一个，义理作用又不周全，所以要显示和合听闻，总标示假名之‘我’。然而‘我’有三种：一是妄所执我，指外道等所虚妄计度的‘我’；二是假施设我，指《大涅槃经》中的乐、净、常‘我’，为了破除二乘的执着而勉强施设的；三是世俗流布我，指世间共同流传的‘天授’、‘祠’等。现在传法的人，随顺世间习惯，自称‘我’，不同于前面所说的‘我’，这实际上是无我的大我。遍计所执性没有实体，圆成实性没有相状，所以不可说听闻。然而就依他起性来说，也没有真实的听闻，只是因缘和合，假说名为听闻。 二问：诸佛说法本来是为了去除我执，为什么不称‘无我’，而说‘我闻’呢？答：《瑜伽师地论》第六卷用四种义理来解释：一是言说容易。如果说‘无我’，涵盖了蕴、处、界，不知道说的是谁。二是顺应世间习惯。三是去除对‘我’的恐惧。如果说‘无我’，那么是谁在修学呢？四是为了宣说自己和他人染污和清净的因果事业，使众生生起决定信解之心。所以称‘我’。《大智度论》第一卷四悉檀中，依据世界悉檀来说‘我’没有过失，这正是《瑜伽师地论》所说的顺应世间。