English
English version In the Yogācārabhūmi-śāstra, when explaining the essence of the scriptures, in order to summarize what they elucidate, generally speaking, 'Sūtra' encompasses both doctrine and principle. The Vajra Prajñāpāramitā Sūtra (Vajra Wisdom to the Other Shore) contains both principle and doctrine. Therefore, in relation to 'Sūtra,' there are four possible comparisons: the Vajra Prajñāpāramitā Sūtra is equivalent to 'Sūtra,' meditative absorption (samādhi) and action (karma). Interpret according to the subject and subordinate relationships. When interpreting the text of the sūtra, first perform a classification (kohan), then interpret. According to Asaṅga Bodhisattva's classification and interpretation of this sūtra, there are seven categories of meaning and eighteen abodes. The interpretations of the other two treatises do not have a separate classification. Paramārtha Tripiṭaka divides the main section into four parts: 1. protection and entrustment; 2. abiding; 3. practice; 4. severing doubts. Adding the introductory section and the concluding section, there are a total of six parts. Bodhiruci, based on the records of Vajrasena, divides the sūtra into twelve parts. Because elaborating on each one would be too cumbersome and not in line with the intention of the treatise, it is not adopted here. However, the Jin Dynasty Dharma Master Dào'ān (people called him the Bodhisattva of the Treasure-Hand Seal) classified the sūtras into three parts: the introductory section, the main section, and the concluding section. Later, the Buddhabhūmi Sūtra was translated. Bandhuprabha Bodhisattva interpreted the Buddhabhūmi Sūtra, and the division into three parts was exactly the same. From this, it can be known that the subtle principles secretly correspond, the mind of wisdom mysteriously aligns, and the praise of Mǐtiān, is it false? The three parts mentioned are: 1. the section on the causes and conditions for the arising of the teaching; 2. the section on what the sacred teaching speaks of; 3. the section on the virtuous teaching being practiced. Although the names are slightly different, the principles are the same. Therefore, the classification of the sūtra text is divided into three parts: from 'Thus have I heard' to 'spread out a seat and sat down' is the introductory section; from 'At that time, the elder Subhūti was in the great assembly' to 'should contemplate in this way' is the main section; the rest is the concluding section. The introductory section is further divided into two parts: the first is the general introduction, i.e., 'Thus have I heard,' etc.; the second is the specific introduction, i.e., the content from 'At that time, the World-Honored One' onwards. However, these two introductions have five pairs of names: 1. the contrast between the general introduction and the specific introduction, because the sūtras have in common, and this particular sūtra has special causes and conditions; 2. the contrast between the introduction of attestation and the introduction of initiation, the former is the transmitter of the Dharma citing evidence and abiding together, the latter is the speaker initiating due to special causes and conditions; 3. the contrast between the post-sūtra introduction and the pre-sūtra introduction, the former is the placement of the teachings after the sūtra, the latter is inherent before the sūtra; 4. the contrast between the Ānanda introduction and the Tathāgata introduction, the former is named from requesting the Dharma, explaining the expedient means; 5. the contrast between the future introduction and the present introduction, the former is Ānanda's later request for the Dharma, the latter is the arising of causes and conditions at that time. Although there are many pairs of names, the first two pairs of names are the most comprehensive in meaning. However, each establishes two names according to its advantages. Otherwise, wouldn't attestation and initiation be universal? To explain the general introduction of attestation, begin with three aspects. --------------------------------------------------------------------------------
Chinese
分别。一起之因由。二建立所以。三开合不同。起因由者。摩诃摩耶经大悲经智度论等具述其事。然大悲经优波离教阿难问大术经等。阿泥楼豆教者。二人共教互举其一请。又四事者。一佛灭度后诸比丘等以谁为师。二依何处住。三恶性比丘如何调伏。四切经首当置何言。佛教之云。我灭度后。以波罗提木叉。为汝大师依四念处住。恶性比丘如何调伏四切经首当置何言佛教之云我灭度后以波罗提木叉为汝大师依四念处住。恶性比丘梵檀治之。梵默然故不应打骂。任摈默故。一切经首当置如是我问等言。问。阿难但申四问不增减耶。答。戒能上进可以为师念处破例依主修学梵法默然能伏恶人。初明正行。次明正解。次明除障。此之三门必依圣教。由斯所问不减不增。又破生死病要具四事。一须名医。二求妙药。三识触犯。四善经方。四义如次。佛大医王灭度之后。此四为要。是故问之有此即是三宝不断。以戒为师。即当佛宝。恶性比丘既调伏已众得和合。即僧宝。不断余二法宝。念住即通理行二法。结集教法理等。不断果法自成。是故四义更无增减。后结集时。阿难依命置如是等。 建立所以者。立如是等自有四意。一为除疑。二为生信。三为简邪。四为显正。言除疑者。真谛引微细律阿难升座众有三疑。一佛大 现代汉语译本： 分别解释一起之因由，二建立所以，三开合不同。关于起因由，在《摩诃摩耶经》（Mahamaya Sutra，解释为摩耶夫人的经典）、《大悲经》（Mahakaruna Sutra，解释为大慈大悲的经典）、《智度论》（Mahaprajnaparamita-sastra，解释为般若智慧的论述）等经典中都有详细叙述。然而，《大悲经》中优波离（Upali，佛陀十大弟子之一，持戒第一）教导，阿难（Ananda，佛陀十大弟子之一，多闻第一）在《大术经》等经典中提问，阿泥楼豆（Aniruddha，佛陀十大弟子之一，天眼第一）教导，这二人共同教导，互相举出一个问题请教。又有四件事：一，佛陀灭度后，诸位比丘（bhiksu，出家修行的男子）以谁为老师？二，依靠何处安住？三，对于恶性的比丘，如何调伏？四，一切经典的首句应当放置什么言语？佛陀教导说：‘我灭度后，以波罗提木叉（Pratimoksa，戒律）为你们的大师，依靠四念处（catur-smrtyupasthana，四种观禅修习）安住。恶性比丘用梵檀（brahmadanda，梵罚）来制裁他，因为梵是沉默，所以不应该打骂，任其摈弃和沉默。一切经典的首句应当放置‘如是我闻’等言语。’问：阿难只是提出这四个问题，不多也不少吗？答：戒律能够使人上进，可以作为老师；念处可以破除常规，依靠它来修学；梵法默然能够降伏恶人。首先阐明正行，其次阐明正解，再次阐明去除障碍。这三个方面必须依靠圣教。因此，所提出的问题不多也不少。又，要破除生死之病，需要具备四件事：一，需要名医；二，寻求妙药；三，认识到触犯之处；四，精通药方。这四种意义依次对应：佛是大医王，灭度之后，这四件事至关重要。因此，提出这些问题就意味着三宝（triratna，佛、法、僧）不会断绝。以戒为师，就是佛宝。恶性比丘被调伏后，大众得以和合，就是僧宝。不断绝其余二宝，法宝中的念住贯通了理和行两种法。结集教法，道理等等，不断绝果法，自然成就。因此，这四个意义不再有增减。后来结集时，阿难遵照佛的教命，放置‘如是’等词语。 关于建立所以，建立‘如是’等词语，自有四种用意：一，为了消除疑惑；二，为了产生信心；三，为了简别邪说；四，为了彰显正法。说到消除疑惑，真谛（Paramartha，南朝梁代翻译家）引用《微细律》（Vinaya-vibhanga，戒律的详细解释）说，阿难升座时，大众有三种疑惑：一，佛陀太伟大了。
English
English version: Distinguishing the causes and conditions of 'together'; secondly, establishing the reason for 'so'; thirdly, the differences in opening and closing. Regarding the causes and conditions, the *Mahamaya Sutra* (Mahamaya Sutra, explaining the classic of Maya's wife), the *Mahakaruna Sutra* (Mahakaruna Sutra, explaining the classic of great compassion), the *Mahaprajnaparamita-sastra* (Mahaprajnaparamita-sastra, explaining the treatise on prajna wisdom), and other scriptures describe these matters in detail. However, in the *Mahakaruna Sutra*, Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts) teaches, Ananda (Ananda, one of the Buddha's ten great disciples, foremost in hearing) asks questions in the *Great Art Sutra* and other scriptures, and Aniruddha (Aniruddha, one of the Buddha's ten great disciples, foremost in divine sight) teaches. These two teach together, each raising a question for the other to ask. There are also four matters: first, after the Buddha's parinirvana, who should the bhiksus (bhiksu, monks) take as their teacher? Second, where should they dwell? Third, how should evil-natured bhiksus be subdued? Fourth, what words should be placed at the beginning of all sutras? The Buddha taught: 'After my parinirvana, take the Pratimoksa (Pratimoksa, precepts) as your teacher, and dwell in the four foundations of mindfulness (catur-smrtyupasthana, four contemplations). Evil-natured bhiksus should be disciplined with the brahmadanda (brahmadanda, Brahma's punishment), because Brahma is silent, so they should not be beaten or scolded, but left to be banished and silent. The words 'Thus have I heard' and so on should be placed at the beginning of all sutras.' Question: Did Ananda only ask these four questions, neither more nor less? Answer: The precepts can enable one to progress and can be taken as a teacher; mindfulness can break the rules, and one can rely on it to study; Brahma's silence can subdue evil people. First, clarify right conduct; second, clarify right understanding; third, clarify the removal of obstacles. These three aspects must rely on the holy teachings. Therefore, the questions asked are neither more nor less. Also, to break the illness of birth and death, four things are necessary: first, a famous doctor is needed; second, a wonderful medicine is sought; third, the offense is recognized; fourth, the prescription is mastered. These four meanings correspond in order: the Buddha is the great physician, and after his parinirvana, these four things are crucial. Therefore, asking these questions means that the Three Jewels (triratna, Buddha, Dharma, Sangha) will not be cut off. Taking the precepts as the teacher is the Buddha Jewel. When evil-natured bhiksus are subdued, the assembly can be harmonious, which is the Sangha Jewel. The remaining two jewels are not cut off; mindfulness in the Dharma Jewel connects the two dharmas of principle and practice. When the teachings are compiled, the principles and so on do not cut off the fruit dharma, which is naturally achieved. Therefore, these four meanings have no increase or decrease. Later, when compiling, Ananda followed the Buddha's command and placed the words 'Thus' and so on. Regarding the reason for establishing 'so', there are four intentions in establishing the words 'Thus' and so on: first, to eliminate doubts; second, to generate faith; third, to distinguish from heresy; fourth, to manifest the right Dharma. Speaking of eliminating doubts, Paramartha (Paramartha, a translator of the Liang Dynasty in the Southern Dynasties) quoted the *Vinaya-vibhanga* (Vinaya-vibhanga, detailed explanation of precepts) saying that when Ananda ascended the seat, the assembly had three doubts: first, the Buddha was too great. --------------------------------------------------------------------------------
Chinese
悲从涅槃起。二更有佛从他方来。三疑阿难转身成佛为众说法。说如是等三疑并断。二生信者。智度论云。说时方人令生信故。信为能入智度故。问。信何功能最初令生。答。夫信体者心净为性。如水清珠能清。浊水与一切善而为根本故。华严云。信为道无功德母。且如发心趣向三乘有善法欲信为欲依初今生于大乘位圣胎三十以信为首。五根五力及七圣财。皆信为初入圣。即证四不坏信。信三宝故。能越恶道。由信戒故离贫贱因。故论亦说有信现观。婆沙论说。学佛法者。如大龙象。以信为手。以舍为牙。以念为颈。以慧为头。于两肩担集善法。象所饮啖以鼻为手故。学法者最初令生。又拔众生出生死泥。须举信手。后陈正宗为佛教手。序令生信为众生手。两手相接出淤泥故。智度论云。如人有手。至于宝山随意所取。若其无手空无所得。有信心人。入佛法宝能证道果。若无信心。虽解文义空无所得。是故经初令生净信。三简邪者。外道教初皆置阿沤二字云。梵王有七十二字以训。于世众生转薄。梵王瞋怒吞啖佉字。唯此二字在口两角。阿表于无。沤表于有。置彼教初。今置六句为简于彼故。智论云。一切经首当置信何言简异外道。四显正者。三宝最吉祥故。我经初说佛为佛宝。我闻比丘为众僧宝。如是一时及处为法 宝。法宝三者。一所说法。二说时。三说处故。 第三开合者。真谛记中开为七事。一如是者标所闻法。二我者辨能闻人。三闻者亲承音旨。四一时者显所闻法者善合时宜。五佛者明能说主。六住处者显说有处。七大比丘等显非独闻。智度论中。我闻为一总说六义。一信二闻三时四主五处六众。世亲菩萨般若灯论亦有六义。故彼颂云。前三明弟子。后三证师说。一切修多罗其事皆如是。有引法华论云。证信序中分六成就者谬也。或总分五。如佛地论。一总显已闻。二说经时分。三明说经主。四说经处。五同闻众。即合如是我闻为一。今又助释可分为五。谓能说为一。然佛说法离四种失。一无非法即如是。二无非根即我闻此比丘。三无非时即一时。四无非处在舍卫等。或总为四。真谛三藏所释七事总唯有四。初如是者明所闻法。次我闻者辨能闻人。次二证所闻法。后二证能闻人。又解云。能说能受所学所依故分为四。佛为能说主。我闻比丘为受教人。如是为所学法。一时及处为说所依。能受弟子有众别故。说法所依有时处故或合为三。即前三宝。又依佛地义可分三。一总显已闻及说教时。二别显教主及说教处。三教所被根。或合为三人二法。人禀法以成德。法藉人以弘宣。两相资成互为因果。一佛二我闻三比丘众 现代汉语译本：宝。法宝有三种：一是所说的法，二是说法的时间，三是说法的处所。 第三是开合。真谛的记录中将其分为七件事：一是‘如是’，标明所听闻的法；二是‘我’，辨别能听闻的人；三是‘闻’，亲自领受音旨；四是‘一时’，显示所听闻的法善合时宜；五是‘佛’，表明能说的主；六是‘住处’，显示说法的处所；七是‘大比丘等’，显示并非独自听闻。《智度论》中，‘我闻’合为一，总说六义：一信，二闻，三时，四主，五处，六众。世亲菩萨的《般若灯论》也有六义，所以他的颂词说：‘前三明弟子，后三证师说。一切修多罗，其事皆如是。’有人引用《法华论》说：‘证信序中分六成就’是错误的。或者总分为五，如《佛地论》：一总显已闻，二说经时分，三明说经主，四说经处，五同闻众。即将‘如是我闻’合为一。现在又辅助解释，可以分为五，即能说为一。然而佛说法，远离四种过失：一无非法，即‘如是’；二无非根，即‘我闻’此比丘；三无非时，即‘一时’；四无非处，在舍卫等。或者总为四。真谛三藏所解释的七件事总共有四：首先，‘如是’表明所听闻的法；其次，‘我闻’辨别能听闻的人；其次，两个（指一时和住处）证明所听闻的法；最后，两个（指佛和大比丘等）证明能听闻的人。又解释说：能说、能受、所学、所依，所以分为四。佛为能说主，我闻比丘为受教人，如是为所学法，一时及处为说所依。能受教的弟子有众多的区别，说法所依据的有时处，或者合为三，即前述的三宝。又依据《佛地论》的意义，可以分为三：一总显已闻及说教时，二别显教主及说教处，三教所被之根机。或者合为三人二法。人禀法以成德，法藉人以弘宣，两者互相资助，互为因果。一佛，二我闻，三比丘众。