English
English version They have not attained constant, great bliss. Another interpretation is that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) consider their Dharma to be the foremost and superior. 'Being in the place of Nirvāṇa' refers to being in a place of rest. 'The place they previously attained' refers to the teachings given by the Tathāgata when he first expounded the Four Noble Truths (duḥkha, samudaya, nirodha, and mārga). The two vehicles eradicate the afflictions of the four abodes in the three realms (desire realm, form realm, and formless realm), abandon their final physical body, and attain Nirvāṇa without remainder. In the past, this was considered real, called the place previously attained, and reaching the place of clarity. Even so, there is still the birth and death of moment-to-moment change, so they are aware that this is only a place with remainder, and they should attain unsurpassed Bodhi. Why is this so? Queen Śrīmālā explains the meaning that should be understood. Since the three vehicles converge into one vehicle, and they have exhausted their respective practices, how could they not know? 'That is the Buddha Vehicle,' which explains the meaning of attaining Buddhahood through one's own wisdom. 'That is the realm of Nirvāṇa,' where the尊道 is supreme and surpassing, called Bodhi; the multitude of afflictions are all eliminated, called Nirvāṇa. Possessing the seeds to respond to the needs of all beings is called the Dharmakāya. Although these three meanings are different, their essence is the same. 'Then, ultimately, it is the One Vehicle,' attaining the Buddha's Dharmakāya, the power of the vehicle ceases. Therefore, it is known that the two vehicles are not the ultimate destination. 'Not different from the Tathāgata, not different from the Dharmakāya,' which explains that the Tathāgata and the Dharmakāya are one. 'Attaining the ultimate Dharmakāya, ultimately the One Vehicle,' these two phrases are cited to explain the boundless and unceasing. The Buddha's essence is constant and manifests in the ten directions, called boundless; there is no moment-to-moment extinction, so it is called unceasing. 'The Tathāgata has no limit, abiding in time, abiding in the future, etc.,' these two phrases explain that the essence of the Dharma is constant. 'Boundless great compassion, boundless comfort to the world,' these two phrases explain that the teachings are universally applied without end. 'This is called the well-spoken Tathāgata,' praising and proclaiming that the Tathāgata's teachings are universally applied without end, because he has attained the reality of the Buddha, so it is called good. If it is said that the Tathāgata's teachings end under the twin trees, then the reality of the Buddha is lost, and it cannot be called good. 'Endless Dharma, constant Dharma,' praising and proclaiming that the Tathāgata's essence is constant, which can also be considered the reality of the Buddha, and can be considered good. If it is said that the Tathāgata's life ends under the twin trees, and the sixteen-foot golden body perishes, then it cannot be called good. 'That which all the world relies on,' the Dharmakāya is constant and can be truly recognized, and relying on the Dharmakāya is the most real. In the past, the two vehicles relied on the sixteen-foot manifested Buddha, considering this to be real. Now, proclaiming the Buddha of the constant Dharmakāya is for the sake of the great beings (Bodhisattvas). Therefore, it is known that the two vehicles have not relied on the true Buddha. 'Therefore, those who have not crossed the world' are because birth and death have not yet been eliminated. --------------------------------------------------------------------------------
Chinese
也。无依世间者。善未满足故无依也。与后际等作无尽归依者。如来法身尽未际。常与众生作归依。处常住归依处常住归依者。谓如来等正觉者。是法身佛也。出真依体明常住佛宝讫于此也法者即是说一乘道僧者是三乘众者。此明昔说法僧不真万善为法宝。三乘人以为僧宝。此明是二乘。昔来所依也。非究竟归依者。未乞常住一体法僧也。名少分者。虽曰无常是圣故可暂依也。何以故者。何以少分者也。说一乘道法得究竟法者。释法是少分。与究竟作因故知少分也。于上更无说一乘道法得究竟法事者。于佛地上更无所求也。三乘众者有恐怖者。释僧是少分。生死未除烦恼未尽。求出众恶修行万善向无上道故名少分也。是故二依境是有限。依辨结法僧是少分也。可尽之法可舍之圣名有限也。若有众生如来调伏。明为二乘说。于昔日三归之如来初现化也。邪众生令信三宝也。归依如来者丈六佛也。得法津泽者。受行佛教也。生信乐心者。信有善法及圣人也。归依僧者受持二归也。一乘为法三乘圣为僧也。是三归依者称法僧也。举此二归明于归佛也。非此二归依是归依如来者。上称此非者。欲明昔归法僧之人。归于丈六不知归于法身如来也。归依第一义者是归依如来者。法身常住名第一义天也。若知归此真归佛也。此二归依 第一义是究竟归依如来者。此二归依法僧之人者。知归依法身即归一体佛法僧也。何以故者。以归佛便得法僧也。无异二归依者。体既无别归一得二也。如来即三归依者。大觉名佛。可轨名法。体常和顺故名为僧也。佛地圆满故。备此三学地未足别体受名也。二乘知昧为说粗显体别三归菩萨知明为说法身体一三宝也。何以故者。何以体一而有三名也。说一乘道法者。释所以三意乘体是一随人说三也。所以引此凡有二意。一以证义。二以归宗也。如来四无畏者。此明如来达解无碍故。能随人于一说三。若如来随彼所欲而方便说者。此明如来不妄说法人好不同方便说法人好不同方便说三了。即是大乘者。乘名虽三体实一大也。无有二乘者无二乘法。入于一乘者。既无别法。岂得不入此章之称。无归此文一乘者。即第一义乘者。唯或法身更无异趣也。 声闻缘觉初观圣谛者。第六经名也。圣谛之始也。将明谛有精粗。先辨智有明昧。谛既精粗。学亦有渐。始观粗谛名之为初也。以一智断诸住地者。一切断结智同一无碍故名一智也。又一解观一灭谛断结智也。以一智四断知功德作证者。一切证结尽智同一解脱名也。又一解观一灭谛证结智也。亦善知也。此四法义者。分明了了见四真谛也。又一解欲观灭谛须先观四也。无 现代汉语译本： 第一义是指究竟归依如来的人。这两种归依法和僧的人，要知道归依佛的法身，也就是归依一体的佛法僧。为什么这么说呢？因为归依佛，自然就得到了法和僧。没有不同的两种归依，本体既然没有差别，归依一个就得到了两个。如来就是三归依，大觉悟者名为佛，可以作为准则的名为法，本体常处和顺状态的名为僧。佛的境界圆满，具备这三学，在凡夫的境界还不足以分开来接受这些名称。二乘人理解得不够透彻，所以为他们说粗浅显现的、本体有差别的三归依；菩萨理解得明白透彻，所以为他们说本体是一体的三宝。为什么这么说呢？为什么本体是一体却有三个名称呢？这是在说一乘的道法，解释这三种含义，乘的本体是一个，只是随着不同的人而说成三种。所以引用这些，总共有两种用意：一是用来证明义理，二是用来归结宗旨。如来的四无畏，这是说明如来通达理解没有障碍，所以能够随着不同的人，在一个本体上说成三种。如果如来随着他们所希望的而方便解说，这是说明如来不虚妄地说法，说法的方式虽然不同，但最终都归于一个真理。方便说三，也就是大乘。乘的名称虽然有三种，但本体实际上是一个。没有二乘，因为没有二乘的法。进入一乘，既然没有其他的法，怎么能不进入这个篇章所称的一乘呢？归于此文的一乘，就是第一义乘，只有佛的法身，更没有其他的去处。 声闻和缘觉最初观察圣谛，这是第六经的名称，也是圣谛的开端。将要说明谛有精细和粗略之分，先要辨别智慧有明了和昧暗的区别。谛既然有精细和粗略，学习也有渐进的过程。最初观察粗略的谛，称之为初观。用一种智慧断除各种住地，因为一切断除烦恼的智慧是同一的，没有障碍，所以称为一智。又可以用一种理解来观察一种灭谛，从而断除烦恼。用一种智慧四次断除，知道功德已经成就，从而作证，一切证明烦恼已经断尽的智慧是同一的解脱之名。又可以用一种理解来观察一种灭谛，从而证明烦恼已经断尽。这也是善于了解。这四种法义，是分明了了地见到四真谛。又可以用一种理解来观察灭谛，但必须先观察四谛。没有...
English
English version: The first meaning refers to those who ultimately take refuge in the Tathagata (如来, Thus Come One). These two kinds of people who take refuge in the Dharma (法, law/teachings) and the Sangha (僧, monastic community) should know that taking refuge in the Dharmakaya (法身, Dharma body) of the Buddha is the same as taking refuge in the unified Buddha, Dharma, and Sangha. Why is this so? Because by taking refuge in the Buddha, one naturally obtains the Dharma and the Sangha. There are no different two refuges; since the essence is not different, taking refuge in one obtains both. The Tathagata is the threefold refuge: the Greatly Awakened One is called Buddha, that which can be a standard is called Dharma, and the state of constant harmony is called Sangha. The realm of the Buddha is complete, possessing these three learnings; in the realm of ordinary beings, it is not sufficient to separately receive these names. Those of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) understand unclearly, so the threefold refuge is spoken of as coarse, manifest, and with separate essences; Bodhisattvas understand clearly, so the threefold treasure is spoken of as having one essence. Why is this so? Why does one essence have three names? This is speaking of the One Vehicle (一乘, Ekayana) path, explaining these three meanings; the essence of the vehicle is one, but it is spoken of as three according to different people. Therefore, citing these has two intentions: one is to prove the meaning, and the other is to conclude the purpose. The Four Fearlessnesses (四无畏, four kinds of fearlessness a Buddha possesses) of the Tathagata: this explains that the Tathagata's understanding is unobstructed, so he can speak of three from one according to different people. If the Tathagata speaks expediently according to what they desire, this explains that the Tathagata does not falsely speak the Dharma; although the ways of speaking the Dharma are different, they ultimately return to one truth. Speaking of three expediently is the Great Vehicle. Although the names of the vehicle are three, the essence is actually one. There is no Two Vehicle, because there is no Two Vehicle Dharma. Entering the One Vehicle, since there is no other Dharma, how can one not enter the One Vehicle mentioned in this chapter? Taking refuge in the One Vehicle of this text is the First Meaning Vehicle; there is only the Dharmakaya of the Buddha, and no other destination. The Śrāvakas (声闻, Hearers) and Pratyekabuddhas (缘觉, Solitary Buddhas) initially contemplate the Noble Truths (圣谛, Four Noble Truths): this is the name of the sixth sutra, and also the beginning of the Noble Truths. About to explain that the Truths have fine and coarse distinctions, first one must distinguish that wisdom has clear and obscure differences. Since the Truths have fine and coarse distinctions, learning also has a gradual process. Initially contemplating the coarse Truths is called initial contemplation. Using one wisdom to sever various abodes, because all wisdom that severs afflictions is the same and unobstructed, it is called one wisdom. Also, one can use one understanding to contemplate one cessation truth, thereby severing afflictions. Using one wisdom to sever four times, knowing that merit has been accomplished, thereby attesting, all wisdom that proves afflictions have been exhausted is the same name of liberation. Also, one can use one understanding to contemplate one cessation truth, thereby proving afflictions have been exhausted. This is also being good at understanding. These four Dharma meanings are clearly seeing the Four Noble Truths. Also, one can use one understanding to contemplate the cessation truth, but one must first contemplate the four truths. Without... --------------------------------------------------------------------------------
Chinese
有出世间上上智四智渐至及四缘渐至者。明佛智满足无渐增进。世间有二。一分段身。二变易法。如来已离名之为出大士。二乘在凡夫上如来复胜故名上上也。舍苦观习乃至舍灭观道境智异时故名为渐。如来一智圆照诸法不名渐至法。是出世间上上智者。前明非渐。此明圆照也。金刚喻者是第一义智者。此明断结不同。二乘种智大解灭一切。或非声闻缘觉讫第一义智。此明二乘不断无明住地烦恼。始观三界粗四圣谛不得第一种智之名也。以无二圣谛智断诸住地者。此明佛智也。唯观无作更不虑作故言无二。四住无明一切都尽名诸住地也。非声闻缘觉境界者。佛地幽微非二乘所及也。不思议空智者。法身难测不思议也。众患悉除为空智也。是究竟智者。累尽智周寂然无事二义以讫。是以结之。初圣谛智者。二乘之人见理不周除患未尽。方须涉求向无上道结二乘智也。圣义者讫名之为圣。此明二乘圣名未真。功德薄少故言有量少分也。圣谛者非声闻缘觉谛者。已明圣名未真。今明知谛未尽也。无作无边二乘未解也。非声闻功德者。尽道是善能生善也。初始觉知者。始成佛时方得知尽也。开示演说者为未知者说使解也。说甚深义微细难知者。有为诸法事相众多。随类粗细可有其二。一者粗显。二者微细。三界结缚名之为粗。 此法受切名为粗。苦能生名习。断处名灭。观知名道。为二乘人说此四也。不系三界八住乘法身以上至金刚心所观诸法名之为细也 此法受切名为细。苦能生名习。断处名灭。观智名道。佛地无为亦入灭谛。理深义远自非大士无由得知。不以空无微细也。非思量境界者。不以二乘可思议智作境界也。是智者所知者除四住结智惠憎明乃能解也。一切世间所不能信者。转回六趣者。不能知有无作谛也。此说如来甚深之藏者。佛性之异名。体不改变为性。备含众德为藏。灭谛所摄故以释之也。如来藏者是如来境界者。第七经名也。唯佛明了耳。 若于无量烦恼者。第八经始也。诸烦恼积聚为藏也。所缠如来藏者。众生佛性也。法身亦无疑惑者。如来佛性者能信或累众生有大明之性者必能信知无或之解者。有大明也。于说如来藏讫及方便者。于二性无疑者。必能方便为人说也。此则信解说二圣者。解有二性。能解二种谛也。知作谛者名众生佛性。解无作谛得如来佛性。既知性有二种。必能知谛有二种也。如是难知难解者。此下解释二种谛义也。作圣谛义无作圣谛义者。可学名作。不可学名无作。教无教之异名。是说有量四圣谛者。三界因果各有定期名为有量也。非因他能知一切苦说一切道。此一解由于教教得知三界少分 现代汉语译本： 此法感受一切名为粗（Cu）：感受一切法被称为粗糙。苦能生名习（Xi）：苦难的根源被称为习气。断处名灭（Mie）：断绝烦恼之处称为寂灭。观知名道（Dao）：通过观察获得的智慧称为道路。这是为声闻和缘觉二乘之人所说的四圣谛。 不系缚于三界，八地菩萨以上，直至金刚心，所观察的诸法，名为微细（Xi）：不被三界束缚，八地菩萨以上，直到金刚心，所观察的诸法，被称为微细。 此法感受一切名为细（Xi）：感受一切法被称为微细。苦能生名习（Xi）：苦难的根源被称为习气。断处名灭（Mie）：断绝烦恼之处称为寂灭。观智名道（Dao）：通过观察获得的智慧称为道路。佛的境界的无为也归入灭谛。道理深奥，意义深远，如果不是大菩萨，无法得知。不能用空无来衡量微细。非思量境界者：不能用二乘人可以思议的智慧来作为境界。是智者所知者：只有断除四住地的烦恼，智慧增长，才能理解。一切世间所不能信者：那些在六道中轮回的人，不能理解有作谛和无作谛。此说如来甚深之藏者：这是佛性的另一个名称。其体性不改变称为性，具备所有功德称为藏。因为被灭谛所包含，所以用它来解释。如来藏者是如来境界者：这是《第七经》的名称。只有佛才能明白。 若于无量烦恼者：这是《第八经》的开始。各种烦恼积聚在一起成为藏。所缠如来藏者：这是众生的佛性。法身亦无疑惑者：如来的佛性，能够相信或者积累众生具有大光明之性的人，必定能够相信和理解没有疑惑的解释。有大光明也。于说如来藏讫及方便者：对于两种佛性没有疑惑的人，必定能够方便地为人解说。此则信解说二圣者：理解有两种佛性，能够理解两种真谛。知作谛者名众生佛性：了解有作为的真谛，称为众生佛性。解无作谛得如来佛性：理解无作为的真谛，获得如来佛性。既然知道佛性有两种，必定能够知道真谛也有两种。 如是难知难解者：以下解释两种真谛的含义。作圣谛义无作圣谛义者：可以学习的称为有作，不可以学习的称为无作。这是教和无教的另一种说法。是说有量四圣谛者：三界的因果各有定期，称为有量。非因他能知一切苦说一切道：如果不是通过教导，就无法了解一切苦难，也无法宣说一切道路。这种理解只能通过教导得知三界少部分。