English
English version: Also. Those who love and delight in the Correct Dharma desire to make the Correct Dharma long abide in the world. Those who embrace and receive the Correct Dharma are able to uphold it. Those who enter the Sangha of the Dharma are able to transform those who are contentious. They walk together with virtuous people. Those who are predicted (by the Buddha) are those who speak of virtuous conduct. Since the Buddha predicts virtuous people, how can contentious evil deeds not be abandoned? 'Also, fully knowing and seeing' briefly explains that the Tathagata has these five virtues. It should be known that disciples will certainly be able to protect the Dharma. Where there is insufficiency, one seeks to realize it. (For) those who generate joy with great vigor, the sixth Tathagata fulfills what they say. Diligently practicing various good deeds is also called vigor. Rejoicing that they are able to reveal it is called joy. 'Like a great strong man' is a metaphor for the Correct Dharma having great virtuous power. 'A small, humble body' is used for a person with little strength and a humble body. (Even) like a small amount of good power, it can cause demons to be fearful. 'I do not see any other good Dharma' If one seeks the fruits of gods and humans with the Five Precepts, and seeks the fruits of the Two Vehicles with the Four Noble Truths and Dependent Origination, one cannot strive to escape birth and death, and demons are not afraid. If one knows that all good returns to the Buddha and is diligent without complacency, then each of these good deeds can frighten demons. 'The metaphor of the Bull King' is using the great to overcome the small. 'The metaphor of the Mountain King' is using the long to overcome the beginning. It is also not necessary to be attached to new or old, but being able to abandon the three evil paths is better than not abandoning them. 'One should use the three Correct Dharmas to embrace and receive and enlighten sentient beings' This is the Tathagata's exhortation. From now until the Buddha speaks the Dharma and teaches, causing people to cultivate goodness, one should use the Correct Dharma. 'Such great benefit' speaks of the meaning of benefiting people, that all sentient beings are separated from all evil deeds. 'Such great blessings' is being complete with all kinds of good deeds. 'Such great fruit' is being able to achieve Buddhahood. 'The benefits gained have no limit' speaks of eloquence and practice being inexhaustible. 'You should speak further now' is the name of the fifth sutra. The name is true principle and correct Dharma, not attainable by the stage of learning. One must have the Buddha's decree to dare to speak it. This is guarding the essence and changing the name, receiving the speaking. 'Embracing and receiving the Correct Dharma, the Mahayana' Since one has received the Buddha's command and decree, how can one not speak? Making what is spoken, one must hope to be in accordance with the principle. The principle is vast, the words are broad, encompassing everything, and the meaning of the One Vehicle can then be revealed. 'The Mahayana gives birth to all Shravakas, Pratyekabuddhas, and supramundane good Dharmas' From... --------------------------------------------------------------------------------
Chinese
此讫受具足故者。明于因入也。将明于入也。先说于善出。若从此出还入是也。达池如大乘。八河如四因四果也。四人因善皆入大乘也。正法往者。佛法住世劫数多少也。正法灭者。正法灭已至像法也。像法灭已佛法都灭也。为大乘故说者。法住法灭即是大乘欲令二乘解知不异也。波罗提木叉三法也。比丘四法义一名异。同能遮恶为义一。比尼木叉为异名也。又一新解同是大乘名为义一。木叉比尼二乘所行为异名也。即大乘学者明义一也。善理同归无大小别法也。依佛出家五法也。而受具足亦法也。何以故者。何以二乘木叉比尼即大乘也。下释以佛得成出家故知木叉即大乘也。次何故者。何以二乘无有别法可依出家也。释意以依佛法知无别法。若二乘人别自有法。云何乃依大乘佛法也。阿罗汉归依于佛法讫去涅槃界远明于果入。昔言二乘有究竟法考寻其实方须仰求广涉修涂向佛究竟。是以二果入一乘也。有恐怖者。昔言无举众恶悉除犹有怖惧知恶未尽也。何以故者。何以有怖也。于一切无行者。释有怖意也。虽无分段生死恶行犹住怖地知未尽也。如人执剑者。引事为况也。天魔如人生死如剑二乘如已也。无究竟乐者。二乘犹恐怖之苦所得乐者少分未足也。何以故者。何以非是究竟乐者。世尊依不求依。释所以非是究竟 现代汉语译本 ‘此讫受具足故者’，说明的是因的归入。将要说明归入，先说善的生出。如果从此生出还归入，就是这样。达池（深广的池沼，比喻大乘佛法）如同大乘，八河（八条河流，比喻修行道路）如同四因（四种成佛的因）四果（四种修行证悟的果位）。四种因的善都归入大乘。 ‘正法往者’，指的是佛法住世的劫数多少。‘正法灭者’，指的是正法灭后进入像法时期。像法灭后，佛法全部灭尽。‘为大乘故说者’，法住法灭就是大乘，想要让二乘（声闻乘和缘觉乘）了解知道没有差异。 ‘波罗提木叉’（戒律）是三种法。比丘（出家男子）的四种法，意义相同而名称不同。都能遮止恶行，所以意义相同。‘比尼木叉’是不同的名称。又有一种新的解释，都属于大乘，名为意义相同。木叉（戒律）和比尼（毗奈耶，戒律）是二乘所修行的，是不同的名称。学习大乘的人，明白意义相同。善理最终归于一致，没有大小乘的区别。 依佛出家有五种法。而受具足戒也是一种法。‘何以故者’，为什么二乘的木叉和比尼就是大乘呢？下面解释因为佛得成就出家，所以知道木叉就是大乘。‘次何故者’，为什么二乘没有其他的法可以依靠出家呢？解释的意思是依靠佛法知道没有其他的法。如果二乘人另外有自己的法，怎么会依靠大乘佛法呢？ 阿罗汉（断尽烦恼的圣者）归依于佛法完毕后，去往涅槃（寂灭）的境界还很遥远，说明的是果的归入。过去说二乘有究竟的法，考察探寻它的实际情况，才需要仰求，广泛地涉猎修行道路，向佛寻求究竟。因此二果（两种果位，指声闻和缘觉的果位）归入一乘（唯一的成佛之道）。 ‘有恐怖者’，过去说没有举众恶，全部恶都已消除，但仍然有怖畏，知道恶还没有断尽。‘何以故者’，为什么有怖畏呢？‘于一切无行者’，解释有怖畏的意思。虽然没有分段生死的恶行，但仍然住在怖畏之地，知道还没有断尽。‘如人执剑者’，引用事例作为比喻。天魔（障碍修行的恶势力）如同人，生死如同剑，二乘如同自己。 ‘无究竟乐者’，二乘仍然有恐怖的痛苦，所得的快乐是少部分的，不足够。‘何以故者’，为什么不是究竟的快乐呢？世尊依靠不求依靠，解释了为什么不是究竟。
English
English version 'This concludes the acceptance of full ordination' indicates the entry of the cause. When about to explain the entry, first explain the good emergence. If emerging from here and returning to enter, it is like this. Da Chi (Vast pond, metaphor for Mahayana Buddhism) is like Mahayana, and the eight rivers (eight rivers, metaphor for the path of practice) are like the four causes (four causes of becoming a Buddha) and four results (four stages of enlightenment). The goodness of the four causes all enters Mahayana. 'The going of the Proper Dharma' refers to the number of kalpas (eons) that the Buddha's Dharma remains in the world. 'The extinction of the Proper Dharma' refers to the period after the Proper Dharma has become extinct and entered the Semblance Dharma period. After the Semblance Dharma becomes extinct, the Buddha's Dharma will be completely extinct. 'Speaking for the sake of Mahayana' means that the abiding and extinction of the Dharma is Mahayana, wanting to make the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) understand that there is no difference. 'Prātimokṣa' (precepts) are three dharmas. The four dharmas of a Bhikṣu (ordained male) have the same meaning but different names. They can all prevent evil deeds, so the meaning is the same. 'Vinaya-mukha' is a different name. Also, there is a new explanation that all belong to Mahayana, called the same meaning. Mukha (precepts) and Vinaya (discipline) are practiced by the two vehicles, which are different names. Those who study Mahayana understand that the meaning is the same. Good principles ultimately converge, with no distinction between the Great and Small Vehicles. Relying on the Buddha to leave home has five dharmas. And receiving full ordination is also a dharma. 'What is the reason?' Why are the Mukha and Vinaya of the two vehicles Mahayana? The following explains that because the Buddha attained enlightenment and left home, it is known that Mukha is Mahayana. 'Next, what is the reason?' Why do the two vehicles have no other dharma to rely on to leave home? The explanation means that relying on the Buddha's Dharma knows that there is no other dharma. If the people of the two vehicles have their own dharma, how can they rely on the Mahayana Buddha's Dharma? An Arhat (a saint who has exhausted afflictions) relies on the Buddha's Dharma and after completion, going to the realm of Nirvana (extinction) is still far away, indicating the entry of the result. In the past, it was said that the two vehicles have ultimate dharma, but examining and exploring its actual situation requires seeking, extensively engaging in the path of practice, and seeking ultimate from the Buddha. Therefore, the two fruits (two stages, referring to the stages of Śrāvaka and Pratyekabuddha) enter the One Vehicle (the only path to Buddhahood). 'There is fear' In the past, it was said that without raising all evils, all evils have been eliminated, but there is still fear, knowing that evil has not been completely cut off. 'What is the reason?' Why is there fear? 'For those who have no action in everything' explains the meaning of fear. Although there are no evil deeds of segmented birth and death, they still live in a place of fear, knowing that they have not been completely cut off. 'Like a person holding a sword' uses an example as a metaphor. Mara (evil forces that hinder practice) is like a person, birth and death are like a sword, and the two vehicles are like oneself. 'There is no ultimate joy' The two vehicles still have the suffering of fear, and the joy obtained is a small part, not enough. 'What is the reason?' Why is it not ultimate joy? The World Honored One relies on not seeking reliance, explaining why it is not ultimate. --------------------------------------------------------------------------------
Chinese
之意。世尊无畏以物作依。自不求出依二乘有畏求依如来不能以物作依处也。如众生无依彼彼恐怖者。引喻以况之也。人不依王。子不依父。人天五道不依于佛。终曰有畏处处无欢也。有余生法不尽故有生者。明二乘四智未是究竟。以不究故入一乘也。变易犹存。云何得言无生智乎。有余梵行成故不纯者。未得如来大般涅槃名余梵行。二乘涅槃恶犹未尽不得名为纯净法也。释非究竟无余智也。即不究竟当有所作者。方须修行不得名为尽智也。不度彼故当有所断者。无明住地此结须除不得名为无作智也。阿毗昙人略明二智。尽智无生智也。此经四智者无有异也。彼以因果合说为二。此以因果别故为四也。不成就一切功德者。释有生句。有量功德者。释不纯句。不思议功德者释有所作句。有余过者释当有所断句也。言阿罗汉辟支佛讫第一义乘解释所以入一乘意文义区别凡有八种。一明生死未除。二明烦恼不尽。三明受生法异。四明所知未周。五明所得未足。六明所断不同。七明二智玄殊。八明三宝别也。从言阿罗汉辟支佛讫故说不受后有明生死未除。二乘之人虽无分段。犹有法身变易生死灭。此变易非一乘不能。是故应入一乘中也。从非尽一切烦恼讫最为大力说烦恼不尽。二乘之人虽断三界四住烦恼。犹有无明住地烦恼。 现代汉语译本： 之意。世尊（Bhagavan，指佛陀）无畏，不以物质为依靠。自己不寻求出离，而二乘（声闻乘和缘觉乘）有畏惧，寻求依靠如来，不能以物质作为依靠之处。如同众生没有依靠，因此感到恐惧一样，这是用比喻来描述这种情况。人不依靠国王，儿子不依靠父亲，人、天、五道众生不依靠佛陀，最终的结果是有畏惧，处处没有欢乐。因为还有残余的生法没有穷尽，所以说还有‘生’。这说明二乘的四智（法智、类智、他心智、世俗智）并非究竟，因为不究竟，所以要进入一乘（唯一佛乘）。变易生死仍然存在，怎么能说是无生智呢？因为还有残余的梵行成就，所以说不纯粹。没有得到如来的大般涅槃，所以称为残余的梵行。二乘的涅槃，恶业还没有完全断尽，不能称为纯净的法。这是解释二乘的智慧并非究竟的无余智。即不究竟，就应当有所作为，还需要修行，不能称为尽智。因为没有度过彼岸，就应当有所断除。无明住地这个结需要去除，不能称为无作智。阿毗昙（Abhidhamma，论藏）学者简略地说明了两种智慧：尽智和无生智。这部经里所说的四智，实际上没有不同。他们把因和果合起来说成两种，这部经把因和果分开来说，所以说是四种。‘不成就一切功德’，是解释‘有生’这句话。‘有量功德’，是解释‘不纯’这句话。‘不思议功德’，是解释‘有所作’这句话。‘有余过’，是解释‘当有所断’这句话。说到阿罗汉（Arhat，已证得四果的圣者）和辟支佛（Pratyekabuddha，独觉佛）最终进入第一义乘（唯一真实的乘），解释他们进入一乘的原因，文义上的区别总共有八种：一是说明生死没有消除，二是说明烦恼没有断尽，三是说明受生的法则不同，四是说明所知没有周遍，五是说明所得没有满足，六是说明所断不同，七是说明两种智慧有很大的差别，八是说明三宝（佛、法、僧）有区别。从‘言阿罗汉辟支佛讫故说不受后有’到‘明生死未除’，二乘之人虽然没有分段生死，但还有法身的变易生死需要灭除。这种变易生死不是一乘所能做到的。因此，应该进入一乘之中。从‘非尽一切烦恼讫最为大力’到‘说烦恼不尽’，二乘之人虽然断除了三界（欲界、色界、无色界）的四住烦恼（见惑、思惑、无明惑、尘沙惑），但还有无明住地的烦恼。