English
English version Yesheng. How can it be said that hearing and speaking happen at the same time? The verification of the matter is like this. Next, use textual evidence. When the Buddha first attained enlightenment, he was in the Deer Park of the Immortals in Bōluónài (Varanasi), turning the Four Noble Truths (sìdì fǎ, the basic teachings of Buddhism: suffering, its origin, cessation, and the path) for the five Bhikkhus (wǔ bǐqiū, the first five ordained disciples of the Buddha), called the 'Turning of the Wheel of Dharma Sutra' (Zhuǎn Fǎlún Jīng). After the Buddha's Parinirvana, the Bhikkhu Ānán (Ānán bǐqiū, one of the Buddha's ten great disciples, known for his strong memory) first compiled this sutra. When about to compile this sutra, he first ascended to a high seat and said in a verse: 'When the Buddha first taught the Dharma, I was not present at that time, just as I now hear it through transmission.' The Buddha traveled to Bōluónài, turning the Wheel of the Four Noble Truths for the assembly of five Bhikkhus. In that sutra, it has already been said that it was transmitted by hearing. And it also says 'at one time,' clearly knowing that 'at one time' is not a way of omitting the transmission. The analysis is not like this. Next, clarify the correct meaning. Saying 'at one time,' from the Buddha's perspective, it is the time of teaching, called 'time.' In the Buddha's lifetime, there were many times of teaching, so to distinguish it from other times, it is said 'one.' The saying 'at one time' is abundant in the sutras, such as the 'Nirvana Sutra' (Nièpán Jīng) says: 'At one time, I was in the country of Kāśī (Jiāshī guó).' 'At one time, I was on the bank of the Ganges River (Hénghé àn).' 'At one time, I was in the Śīśhǒu Forest (Śīshǒu lín).' 'At one time, I was in Rājagṛha (Wángshè chéng).' Like this, it is not just once. Now saying 'at one time' is similar to those. How do we know that 'at one time' comes from the back, not belonging to the front? According to the 'Earth Sutra' (Dì Jīng), we can know. At the beginning of the 'Ten Grounds Chapter' (Shí Dì Pǐn) of the great 'Avatamsaka Sutra' (Huáyán Jīng), it is said 'I heard at one time.' Although the holy teachings are numerous, they can be summarized into two: first, the Śrāvakayāna (shēngwén zàng), and second, the Bodhisattvayāna (púsà zàng). Teaching the Dharma of the Śrāvakas is called the Śrāvakayāna; teaching the Dharma of the Bodhisattvas is called the Bodhisattvayāna. What is taught in the Śrāvakayāna has two types: first, Śrāvaka-Śrāvakas (shēngwén shēngwén), and second, Pratyekabuddha-Śrāvakas (yuánjué shēngwén). Śrāvakas are those who originally seek the path of the Śrāvakas, delight in observing the Four Noble Truths, and achieve the nature of a Śrāvaka. In their last life, they encounter the Buddha about to manifest Parinirvana, and the Tathagata speaks the Four Noble Truths for them, and they attain enlightenment. They originally have the nature of a Śrāvaka, and now they hear the Buddha's teaching and attain enlightenment, so they are called Śrāvaka-Śrāvakas. The sutra says that for those who seek the path of the Śrāvakas, the Four Noble Truths are taught. According to this, we discuss. Pratyekabuddha-Śrāvakas are those who originally seek the path of the Pratyekabuddhas, and constantly delight in observing the Twelve Links of Dependent Origination (shí'èr yīnyuán fǎ), achieving the nature of a Pratyekabuddha. In their last life, they encounter the Buddha who speaks the Twelve --------------------------------------------------------------------------------
Chinese
缘法。而得悟道。本缘觉性。于最后身。闻声悟道。是故名为缘觉声闻。经言为求缘觉之者。说十二缘。据此为言。此二虽殊。同期小果。藉教处等。以是义故。齐号声闻。对斯二人。所说之法。名声闻藏菩萨藏中。所教亦二。一是渐入。二是顿悟。言渐入者。是人过去。曾习大法。中闻觉小。后还入大。大从小来谓之为渐。故经说言。除先修习。学小乘者。我今亦令入是法中。此即是其渐入菩萨。言顿悟者。有诸众生。久习大乘相应善根。今始见佛。即能入大。大不由小。目之为顿。故经说言。或有众生。世世已来。常受我化。始见我身。闻我所说。即皆信受。入如来惠。此是顿悟。渐入菩萨。藉浅阶远。顿悟菩萨。一越解大。顿渐虽殊。以其当时受大处一。是故对斯二人。所说。名菩萨藏圣教虽众。要不出此。故龙树云。佛灭度后。迦叶阿难。于王舍城。结集三藏。为声闻藏。文殊阿难。在铁围山。结集摩诃衍。为菩萨藏。地持亦云。佛为声闻菩萨。行出苦道。说修多罗。结集经者。集为二藏以说声闻所行。为声闻藏。说菩萨行。为菩萨藏。地持复言。十二部经。唯方广部。是菩萨藏。余十一部。是声闻藏。故知。圣教无出此二。此二亦名大乘小乘。半满教等。名虽变改。其义不殊。今此经者。二藏之中。菩萨藏 现代汉语译本 因缘法，从而得以领悟真道，证得本有的缘觉自性。在最后一生，听闻佛法之声而悟道。因此，被称为缘觉声闻。经典上说，为了那些寻求缘觉果位的人，宣说十二因缘。根据这个说法，缘觉和声闻虽然有所不同，但都以证得小乘果位为目标。他们都依赖于佛教的教导等。因为这个原因，他们都被称为声闻。对于这两种人，所说的法被称为声闻藏。菩萨藏中，所教导的也有两种：一是渐入，二是顿悟。所谓渐入，是指这个人过去曾经修习过大法，中间听闻了小乘佛法，之后又返回修习大乘佛法。从大乘从小乘而来，这被称为渐入。所以经典上说，除了那些先前修习小乘佛法的人，我现在也让他们进入到大乘佛法中。这就是渐入菩萨。所谓顿悟，是指有些众生，长期修习与大乘佛法相应的善根，现在才见到佛，就能立即进入大乘佛法。大乘不由小乘而来，这被称为顿悟。所以经典上说，或者有些众生，世世代代以来，经常接受我的教化，现在才见到我的身，听闻我所说的法，就都能信受，进入如来的智慧。这就是顿悟。渐入菩萨，需要借助浅显的阶梯才能到达遥远的目标。顿悟菩萨，一下子就理解了大乘佛法。顿悟和渐悟虽然有所不同，但因为他们当时所接受的大乘佛法是一样的，所以对于这两种人，所说的法被称为菩萨藏。圣教虽然众多，但总不出这两种。所以龙树菩萨说，佛陀灭度后，迦叶（Kāśyapa，佛陀十大弟子之一，头陀第一）和阿难（Ānanda，佛陀十大弟子之一，多闻第一），在王舍城结集三藏，作为声闻藏。文殊（Mañjuśrī，智慧的象征）和阿难，在铁围山结集摩诃衍（Mahāyāna，大乘），作为菩萨藏。《地持论》也说，佛陀为了声闻和菩萨，宣说脱离苦难的道路，宣说修多罗（Sūtra，经），结集经典的人，将经典结集为二藏，以宣说声闻所修行的，作为声闻藏，宣说菩萨所修行的，作为菩萨藏。《地持论》又说，十二部经中，只有方广部（Vaipulya-sūtra），是菩萨藏，其余十一部，是声闻藏。所以知道，圣教没有超出这两种。这两种也称为大乘和小乘，半教和满教等。名称虽然改变，但意义没有不同。现在这部经，属于二藏之中的菩萨藏。
English
English version Through the law of conditions (緣法), one attains enlightenment and realizes the inherent nature of Pratyekabuddha (緣覺性). In their final life, they awaken upon hearing the Dharma. Therefore, they are called Pratyekabuddha-Śrāvakas (緣覺聲聞). The scriptures state that for those seeking the fruit of Pratyekabuddha, the twelve links of dependent origination (十二緣) are expounded. According to this, although Pratyekabuddhas and Śrāvakas differ, they both aim for the lesser fruit. They both rely on Buddhist teachings, and for this reason, they are both called Śrāvakas. The teachings given to these two are called the Śrāvakapiṭaka (聲聞藏). In the Bodhisattvapiṭaka (菩薩藏), there are also two types of teachings: gradual entry and sudden enlightenment. Gradual entry refers to those who have practiced the Great Vehicle (大法) in the past, then heard of the Small Vehicle (小), and later returned to the Great Vehicle. The Great Vehicle coming from the Small Vehicle is called gradual. Therefore, the scriptures say, 'Except for those who have previously practiced and studied the Small Vehicle, I will now also lead them into this Dharma.' These are the Bodhisattvas who enter gradually. Sudden enlightenment refers to those beings who have long cultivated good roots corresponding to the Great Vehicle. Now, upon seeing the Buddha, they can immediately enter the Great Vehicle. The Great Vehicle does not come from the Small Vehicle; this is called sudden. Therefore, the scriptures say, 'Or there are beings who, for lifetimes, have constantly received my teachings. Now, upon seeing my body and hearing what I say, they all believe and accept it, and enter the wisdom of the Tathāgata (如來惠).' This is sudden enlightenment. Gradual entry Bodhisattvas rely on shallow steps to reach a distant goal. Sudden enlightenment Bodhisattvas immediately understand the Great Vehicle. Although gradual and sudden are different, because they receive the same Great Vehicle at that time, the teachings given to these two are called the Bodhisattvapiṭaka. Although the sacred teachings are numerous, they do not go beyond these two. Therefore, Nāgārjuna (龍樹) said, 'After the Buddha's Parinirvana (滅度), Kāśyapa (迦葉, one of the Buddha's ten great disciples, foremost in ascetic practices) and Ānanda (阿難, one of the Buddha's ten great disciples, foremost in hearing) compiled the Tripiṭaka (三藏) in Rājagṛha (王舍城) as the Śrāvakapiṭaka. Mañjuśrī (文殊, symbol of wisdom) and Ānanda compiled the Mahāyāna (摩訶衍, Great Vehicle) on Mount Iron Ring (鐵圍山) as the Bodhisattvapiṭaka.' The *Bodhisattvabhumi* (地持) also says, 'The Buddha, for the sake of Śrāvakas and Bodhisattvas, expounded the path to liberation from suffering and taught the Sūtras (修多羅). Those who compiled the scriptures compiled them into two piṭakas: the Śrāvakapiṭaka, which expounds the practices of Śrāvakas, and the Bodhisattvapiṭaka, which expounds the practices of Bodhisattvas.' The *Bodhisattvabhumi* further states, 'Among the twelve divisions of scriptures, only the Vaipulya-sūtra (方廣部) is the Bodhisattvapiṭaka; the remaining eleven are the Śrāvakapiṭaka.' Therefore, it is known that the sacred teachings do not go beyond these two. These two are also called the Great Vehicle and the Small Vehicle, the partial teaching and the complete teaching, etc. Although the names change, the meanings are not different. This scripture now belongs to the Bodhisattvapiṭaka among the two piṭakas. --------------------------------------------------------------------------------
Chinese
收。为根熟人。顿教法轮。已知教分齐。次释其名。今言佛说仁王护国波若波罗蜜者。盖乃㯹经部别名也。诸经所以皆首题其名者。为求所明法。此经以真性为宗。故始㯹举。但诸经立不同。乃有多种。或就法为名。如涅槃经波若经等。或就人为目。如萨和树须达拏等。或就事立秤。如枯树经等。或就喻障名。如大云经宝□经等。或就人法并障。如胜鬘经等。或事法覆举。如彼方等大集经等或法喻但题。如华严经等。或人事并立。如舍利弗问病经等。如是非一。今此经者。人法为名。如来所说。是其人名。波若波罗蜜。是其法名。法藉人通。故须㯹人法。是所须举法但诸经首。别人有四。一题说人。如胜鬘等。二举问人。如彼弥勒所问经等。三举所说。如睒子经萨和檀等。四举所化人。如玉瑘经须摩提女等。今举所说人。说者不同。有其五种。一是佛说。二是圣弟子说。三诸天说。四神仙等说。五变化说。此经如来圣弟子说。 开皇十九年六月二日抄写讫 现代汉语译本：收。为了让根器成熟的人，能够立即领悟佛法，所以要先了解教义的分类。接下来解释经名。现在说的‘佛说仁王护国般若波罗蜜’（Buddha-bhāṣita-rājān शासन-देश-परम-प्रज्ञा-पारमिता，佛所说的护佑国家的人王般若波罗蜜多），实际上是某部经的别名。所有经书开头都标明经名，是为了寻求所要阐明的佛法。这部经以真性为宗旨，所以一开始就提出来。但是，各部经的命名方式不同，有很多种。有的以法为名，如《涅槃经》（Nirvana Sutra）、《般若经》（Prajna Sutra）等；有的以人为名，如《萨和树经》（Sāṃghāṭa Sūtra）、《须达拏经》（Sudāna Sūtra）等；有的以事立名，如《枯树经》（Koshiki Sutra）等；有的以比喻或障碍为名，如《大云经》（Mahāmegha Sūtra）、《宝□经》（Ratnakuta Sutra）等；有的以人、法、障碍并举，如《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）等；有的以事和法共同举出，如《彼方等大集经》（Vaipulya Mahasamghata Sutra）等；有的只题法和比喻，如《华严经》（Avataṃsaka Sūtra）等；有的以人和事并立，如《舍利弗问病经》（Śāriputra-pṛcchā Sūtra）等。这样的例子不一而足。现在这部经，是以人和法为名。‘如来所说’，是其人名；‘般若波罗蜜’（Prajnaparamita），是其法名。法要通过人来弘扬，所以必须先提人和法。这是必须首先提出的。但各经的开头，在人方面有四种不同：一是题说人，如《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）等；二是举问人，如《彼弥勒所问经》（Maitreya-paripṛcchā Sūtra）等；三是举所说，如《睒子经》（Śyāma Jātaka Sūtra）、《萨和檀经》（Sarvadatta Sūtra）等；四是举所化人，如《玉瑘经》（Ratnolka Sūtra）、《须摩提女经》（Sumatidārikā Sūtra）等。现在是举所说之人。说法者不同，有五种：一是佛说，二是圣弟子说，三是诸天说，四是神仙等说，五是变化说。这部经是如来圣弟子所说。 开皇十九年六月二日抄写完毕。