Chinese
见之者。第九复真也。权效既彰。真身须现。欲救变易归令见之。 经曰。诸善男子至不也世尊者。第十除妄也。不灭唱灭于言似虚。无益得益于心即实故。无虚妄之罪也。 经曰。佛言我亦至阿僧祇劫者。次第三合说三重。一合不死譬。二合唱死譬。三合无妄譬。此合不死也。 经曰。为众生故至言当灭度者。此合唱死也。 经曰。亦无有能至虚妄过者。此合无妄也。次偈颂二十五偈半两重。初十九偈半颂菩提无上。后六偈颂涅槃无上。菩提两重。初十一偈半颂前唱久成。后八偈颂后称不灭。久成转势四节。颂之初一偈标久成。次一偈颂久说。次八偈半拂久疑。后一偈示久所。拂久疑八偈半四重。初三偈拂自处灭。次两偈半拂自处生。次一偈半拂他处生。后一偈半拂他处灭。初三偈拂自处灭。约平等意说他灭为已灭。拂此灭有三意。初偈明灭非实灭破中间不说疑。次偈明不灭能灭破中间不见疑。后偈明不灭须灭破中间何益疑。初偈破中间不说疑者。疑曰。若释迦久成而常说者何得。于其中间入于涅槃耶。偈答明涅槃者。方便示之耳。上半明以权示灭。下半明以实破之。既灭非实灭。我所以常说。次偈破中间不见疑者。疑曰。若言常说不灭。何故中间不见耶。偈答明不见者。神力隐之耳。上 现代汉语译本 见之者。第九是复归真如的阶段。权宜之法已经充分彰显，真实的佛身就必须显现。想要拯救那些被变易所迷惑的众生，使他们回归真如，就必须让他们见到真实的佛身。 经文说：‘诸善男子，乃至不也，世尊者’。第十是去除虚妄的阶段。说‘不灭’却又宣称‘灭度’，从言语上听起来似乎虚假，但对于能从中获得利益的人来说，内心却是真实的，所以没有虚妄的罪过。 经文说：‘佛言，我亦乃至阿僧祇劫者’。这里依次用三种譬喻来说明三重含义。第一重是用‘不死’来作譬喻，第二重是用‘唱死’来作譬喻，第三重是用‘无妄’来作譬喻。这里说的是‘不死’的譬喻。 经文说：‘为众生故，乃至言当灭度者’。这里说的是‘唱死’的譬喻。 经文说：‘亦无有能，乃至虚妄过者’。这里说的是‘无妄’的譬喻。接下来是二十五偈半的偈颂，分为前后两部分。前十九偈半是赞颂菩提（bodhi，觉悟）的无上，后六偈是赞颂涅槃（nirvana，寂灭）的无上。赞颂菩提又分为两重。前十一偈半是赞颂之前所说的久远成佛，后八偈是赞颂之后所说的永不灭度。久远成佛的转势分为四个小节来赞颂。最初一偈标明久远成佛，接着一偈赞颂久远说法，再接着八偈半是破除对久远的疑惑，最后一偈是揭示久远所证。破除对久远的疑惑这八偈半又分为四重。最初三偈是破除佛在自身处灭度的疑惑，接着两偈半是破除佛在自身处出生的疑惑，再接着一偈半是破除佛在他处出生的疑惑，最后一偈半是破除佛在他处灭度的疑惑。最初三偈是破除佛在自身处灭度的疑惑，这是从平等的角度来说，把他人处的灭度说成是自己的灭度。破除这种灭度有三种含义。第一偈说明灭度并非真实的灭度，从而破除中间没有说法的疑惑。第二偈说明不灭才能灭度，从而破除中间没有显现的疑惑。后一偈说明不灭也需要示现灭度，从而破除中间这样做有什么益处的疑惑。第一偈破除中间没有说法的疑惑，有人疑惑说：如果释迦牟尼佛（Sakyamuni，能仁）早就成佛而且经常说法，为什么在中间示现入于涅槃呢？偈颂回答说，所谓的涅槃，只是方便示现罢了。上半部分说明用权宜之法示现灭度，下半部分说明用真实之理破除这种示现。既然灭度不是真实的灭度，所以我才能够经常说法。第二偈破除中间没有显现的疑惑，有人疑惑说：如果说经常说法，没有灭度，为什么在中间没有显现呢？偈颂回答说，没有显现是因为用神通力隐藏起来了。上半部分
English
English version Regarding those who see it, the ninth stage is the return to True Suchness. Since expedient means have been fully manifested, the true Buddha-body must appear. To save beings deluded by change and lead them back to True Suchness, they must be allowed to see the true Buddha-body. The sutra says: 'O good men, even to the World-Honored One.' The tenth stage is the removal of delusion. Saying 'non-extinction' yet proclaiming 'extinction' seems false in words, but for those who can benefit from it, it is real in their hearts, so there is no sin of falsehood. The sutra says: 'The Buddha said, I also even to asamkhya (innumerable) kalpas (eons).' Here, three metaphors are used in sequence to explain three meanings. The first is the metaphor of 'non-death,' the second is the metaphor of 'proclaimed death,' and the third is the metaphor of 'non-falsehood.' This speaks of the metaphor of 'non-death.' The sutra says: 'For the sake of sentient beings, even to saying that I will enter extinction.' This speaks of the metaphor of 'proclaimed death.' The sutra says: 'Also, there is no one who can, even to the fault of falsehood.' This speaks of the metaphor of 'non-falsehood.' Next are twenty-five and a half verses of gathas (verses), divided into two parts. The first nineteen and a half verses praise the unsurpassed nature of bodhi (enlightenment), and the last six verses praise the unsurpassed nature of nirvana (liberation). The praise of bodhi is further divided into two parts. The first eleven and a half verses praise the long-ago attainment of Buddhahood mentioned earlier, and the last eight verses praise the later statement of never entering extinction. The shift in emphasis regarding the long-ago attainment is praised in four sections. The first verse marks the long-ago attainment, the next verse praises the long-ago teaching, then eight and a half verses dispel doubts about the long-ago, and the last verse reveals what was attained long ago. These eight and a half verses dispelling doubts about the long-ago are further divided into four parts. The first three verses dispel doubts about the Buddha entering extinction in his own location, the next two and a half verses dispel doubts about the Buddha being born in his own location, then one and a half verses dispel doubts about the Buddha being born in another location, and the last one and a half verses dispel doubts about the Buddha entering extinction in another location. The first three verses dispel doubts about the Buddha entering extinction in his own location, which is to say, from the perspective of equality, the extinction in another location is spoken of as one's own extinction. There are three meanings in dispelling this extinction. The first verse explains that extinction is not real extinction, thereby dispelling the doubt that there was no teaching in between. The second verse explains that non-extinction can manifest extinction, thereby dispelling the doubt that there was no appearance in between. The last verse explains that non-extinction also needs to show extinction, thereby dispelling the doubt about what benefit there is in doing so in between. The first verse dispels the doubt that there was no teaching in between, with someone doubting: If Sakyamuni (the capable sage) Buddha had long ago attained Buddhahood and was constantly teaching, why did he show entering nirvana in between? The verse answers that the so-called nirvana is just a convenient manifestation. The first half explains showing extinction through expedient means, and the second half explains dispelling this manifestation through true principle. Since extinction is not real extinction, I am able to constantly teach. The second verse dispels the doubt that there was no appearance in between, with someone doubting: If it is said that he is constantly teaching and has not entered extinction, why did he not appear in between? The verse answers that the non-appearance is because it was hidden by supernatural power. The first half --------------------------------------------------------------------------------
Chinese
半明我能用神。下半明彼不能见。我既能灭。彼所以不见。后偈破中间何益疑者。疑曰。若能令他不见中间有何利益耶。偈答明令他慕之耳。上半令崇舍利。下半令慕真身。为有此益。我所以须灭。次两偈半拂自处生者。疑曰。一时一处无有二佛。若释迦久成不灭。何得中间复有燃燃出世耶。今约平等意说他生为自生拂。此生有四意。初一偈明有生机。次半偈即呈生相。次半偈拂生非实。后半偈显生是权。生机一偈。上半明内心柔软。下半明外求见佛。生相半偈。挺出灵山令彼得见此为生耳。拂生半偈。若前有灭可今有生。前既不灭故今不生。显权半偈。前现涅槃为灭。此灭既为非实。今现不灭为生。此生理即是权。次一偈半拂他处生。明彼处感成则彼生而此灭。后一偈半拂他处灭。明此处感成则彼灭而此生。次一偈第四示久所可见。次八偈颂后称不灭两重。初五偈明土不灭。后三偈明身不灭。明土四重。初一偈明土体不灭。次一偈明土相不灭。次一偈明土严不灭。后两偈明土障不灭。土体一偈上半明众生见灭。下半明土体常存。土障两偈。初偈明不灭见灭。后偈明应闻不闻。次三偈明身不灭三重。初一偈为缘现身。次一偈为缘说法。后一偈示缘寿量。偈内上半示慧命无尽。下半示身命无尽。次六偈颂涅槃无上明唱灭 现代汉语译本 半明：我能用神通（Siddhi）。下半明：他们不能看见。我既然能够隐没，他们因此看不见。后面的偈颂是为了破除那些疑惑‘隐没中间有什么利益’的人。他们疑惑说：‘如果能够让他们看不见，这中间有什么利益呢？’偈颂回答说，是为了让他们仰慕啊。上半部分是为了让人崇敬舍利（Śarīra），下半部分是为了让人仰慕真身（Dharmakāya）。为了有这样的利益，所以我需要隐没。接下来两偈半是为了否定自处生。他们疑惑说：‘一时一处没有两尊佛。如果释迦（Śākyamuni）已经成佛很久而不灭，怎么会在中间又有燃灯佛（Dīpaṃkara）出世呢？’现在用平等的意义来说，将他生看作自生来否定。此生有四种意义。第一偈说明有生的机缘。接下来半偈呈现生的相状。再接下来半偈否定生不是真实的。最后半偈显示生是权宜之计。生的机缘一偈，上半部分说明内心柔软，下半部分说明向外寻求见佛。生的相状半偈，挺身而出在灵山（Gṛdhrakūṭa），让他们得见，这就是生啊。否定生的半偈，如果前面有灭，那么现在才有生。前面既然不灭，所以现在不生。显示权宜的半偈，前面示现涅槃（Nirvāṇa）为灭，这个灭既然不是真实的，那么现在示现不灭为生。这个生灭的道理就是权宜之计。接下来一偈半否定他处生，说明彼处的因缘成熟，那么彼处就生而此处就灭。后面一偈半否定他处灭，说明此处的因缘成熟，那么彼处就灭而此处就生。接下来一偈第四，显示很久以来就可以看见。接下来八偈颂扬后面称不灭两重。最初五偈说明国土不灭，后面三偈说明身不灭。说明国土有四重意义。第一偈说明国土的本体不灭。接下来一偈说明国土的相状不灭。再接下来一偈说明国土的庄严不灭。后面两偈说明国土的障碍不灭。国土本体一偈，上半部分说明众生看见灭，下半部分说明国土本体常存。国土障碍两偈，第一偈说明不灭却看见灭，后面一偈说明应该听闻却不听闻。接下来三偈说明身不灭三重意义。第一偈为了因缘而示现身。接下来一偈为了因缘而说法。后面一偈显示因缘的寿命长短。偈颂内上半部分显示慧命没有穷尽，下半部分显示身命没有穷尽。接下来六偈颂扬涅槃无上，说明唱灭。
English
English version Half-revealed: I can use supernatural powers (Siddhi). The latter half reveals: They cannot see. Since I can disappear, that is why they cannot see. The following verses are to dispel the doubts of those who ask, 'What is the benefit of disappearing in between?' They doubt, saying, 'If you can make them not see, what benefit is there in between?' The verse answers that it is to make them admire. The first half is to make people revere the relics (Śarīra), and the second half is to make people admire the true body (Dharmakāya). For this benefit, I need to disappear. The next two and a half verses are to negate self-birth. They doubt, saying, 'There are no two Buddhas at one time and in one place. If Śākyamuni has become a Buddha for a long time and does not perish, how can Dīpaṃkara Buddha be born in between?' Now, in the sense of equality, we regard other-birth as self-birth to negate it. This birth has four meanings. The first verse explains the opportunity for birth. The next half verse presents the appearance of birth. The next half verse denies that birth is not real. The last half verse shows that birth is expedient. The verse on the opportunity for birth, the first half explains the softness of the inner heart, and the second half explains seeking to see the Buddha externally. The half verse on the appearance of birth, standing out on Vulture Peak (Gṛdhrakūṭa), allows them to see, that is birth. The half verse negating birth, if there was extinction before, then there is birth now. Since there was no extinction before, there is no birth now. The half verse showing expediency, the previous manifestation of Nirvāṇa is extinction, since this extinction is not real, then the present manifestation of non-extinction is birth. This principle of birth and extinction is expedient. The next one and a half verses negate birth in another place, explaining that when the conditions are ripe in that place, then there is birth there and extinction here. The following one and a half verses negate extinction in another place, explaining that when the conditions are ripe here, then there is extinction there and birth here. The next verse, the fourth, shows that it has been visible for a long time. The next eight verses praise the two levels of non-extinction mentioned later. The first five verses explain that the land does not perish, and the last three verses explain that the body does not perish. Explaining that the land has four levels of meaning. The first verse explains that the essence of the land does not perish. The next verse explains that the appearance of the land does not perish. The next verse explains that the adornment of the land does not perish. The last two verses explain that the obstacles of the land do not perish. The verse on the essence of the land, the first half explains that sentient beings see extinction, and the second half explains that the essence of the land always exists. The two verses on the obstacles of the land, the first verse explains that one sees extinction even though there is no extinction, and the second verse explains that one should hear but does not hear. The next three verses explain the three levels of meaning of the body not perishing. The first verse manifests the body for the sake of conditions. The next verse speaks the Dharma for the sake of conditions. The last verse shows the length of life for the sake of conditions. The first half of the verse shows that the wisdom-life is endless, and the second half shows that the physical life is endless. The next six verses praise Nirvāṇa as supreme, explaining the proclamation of extinction. --------------------------------------------------------------------------------