English
English version ‘Not subject to the wise having two kinds’ below, summarizes the two kinds of wisdom. Why? Because the Six Perfections of the Right Dharma are precisely the Mahayana (Mahayana, Sanskrit, meaning Great Vehicle). The following clarifies that the four causes and four results are born from the Mahayana. Because they are born from the Mahayana, they are not different from the Mahayana. Just as the water from the eight great rivers flows out of Anavatapta (Anavatapta, Sanskrit, meaning 'without heat or affliction', a sacred lake said to be located on the summit of the Snow Mountains), the water is not different from the water in the lake. It is only because of the separation of the banks that there are distinctions between the eight rivers. Similarly, the Mahayana has the distinction of the four causes and four results because of the separation of verbal teachings. Therefore, the Mahayana is, combining the Anavatapta lake, giving birth to all Shravakas (Shravaka, Sanskrit, meaning 'hearer' or 'disciple') and Pratyekabuddhas (Pratyekabuddha, Sanskrit, meaning 'solitary Buddha'), below combining to produce the eight great rivers. This explains that ‘emergence’ is for the sake of understanding ‘entry’, not for the sake of preserving ‘emergence’. It can also be said that the explanation of ‘emergence’ here is that the Middle Way has already been completed. The object of explaining ‘emergence’ is different because of birth. It is like all seeds, which are metaphors for the four causes and four results. All rely on the earth, which is a metaphor for the Mahayana. It is intended to explain that seeds grow from the earth, and when they are destroyed, they return to the earth. This explains that the Four Vehicles are born from the Mahayana, and when the Tathagata (Tathagata, Sanskrit, meaning 'the Thus Come One', an epithet of the Buddha) destroys them, they still belong to the earth. Like all Shravakas below, combining the previous metaphor of seeds, relying on the Mahayana, combining to rely on the earth and grow. Now, explaining these two metaphors, why take different metaphors? The previous one used birth as a metaphor, and this one uses growth as a metaphor. Because it is born and grows from the Mahayana, it is not different from the meaning of the Mahayana. The World Honored One abides in the Mahayana, embracing the Mahayana, which is abiding in the Two Vehicles, embracing all the worldly and supramundane good dharmas of the Two Vehicles. As the World Honored One said about the Six Entrances below, the second part separately assembles causes and results. It can be divided into two sections. From the beginning to ‘relying on the Tathagata’, it explains that the cause enters the One Vehicle. The second part, ‘The World Honored One Arhat (Arhat, Sanskrit, meaning 'worthy one', a perfected being) ’ below, separately explains that the result enters the One Vehicle. As the World Honored One said about the Six Entrances, this refers to the standard. Discussing the substance of these Six Entrances, there are precisely two branches flowing into the Six Entrances, which is the reason for generating good, so it is called ‘Entrance’. The first two sentences discuss arising and ceasing, the last two sentences distinguish by person, and the middle two sentences differ in the name of the substance, so there are Six Entrances. The Right Dharma abides, isn't the Hinayana (Hinayana, Sanskrit, meaning 'Lesser Vehicle')? The Right Dharma that can be a standard, circulating in the world, is called ‘abiding’, and when people do not accept practice, it is called ‘cessation’. Pratimoksha (Pratimoksha, Sanskrit, meaning 'individual liberation vow'), in Qin language, is praised as attaining liberation, and is also called ‘Entrance’. --------------------------------------------------------------------------------
Chinese
处解脱。比尼者言能除身口粗恶故名比尼也。出家者离俗之美名。受具足者戒律之备称也。此等六事为大乘故。说欲明小乘不异于大本。若直说大乘者。众生不能奉教修行。为令众生受学大乘故说之为小。便能修行故言为大乘故说也。又解为下根之徒说一为三说大为小。彼所修行善皆学菩萨道故。言为大乘故说也。何以故以下别释。正法住者。小乘在世名正法住。为大乘在世流通不断故。说小乘正法住也。若尔大乘正法住者。即正法住者即正法住也。正法灭者。举前第二句道。言灭时欲悕人心速修行善。何者众生闻佛法欲灭。则速修行小乘。即是受学大乘故。言正法灭者 为大乘故说也。波罗提木叉第三句。比尼是第四句。将欲解其义。先释体无别状也。义一者应言体一但无作实莫碍之至难名义也。夫言义者言下所以名为义。今碍波罗叉名得此无作碍。比尼名亦得此无作。若尔无作是二名下所以故之为义。先释此二名体正是一无作故。但解一名余一可知。比尼者即大乘学者修行小乘。比尼者即是学于大乘也。何以修行小乘即是受学于大故。下言以依佛出家依大乘之人出家受具足故。是故说大乘威仪戒作小乘比尼之名。以是故言比尼者即大乘学也。依佛出家者。应是第五章门。受具足者。是第六章门。举此两句为成无别 小比尼也。是比尼者是小乘。正是大乘比尼。乃至说大乘作小乘出家受具足也。是故罗汉无别小乘出家受具足也。何以故者小乘出家比尼皆是大乘出家。比尼下言阿罗汉依如来大乘人出家受具足故也。依如来出家前第五章门。受具者第六章门。应一一指尺。但前以举接成无别。比尼事在所知故。此章不作别文也。阿罗汉归依于佛者此第一章门。罗汉有恐怖者是第二章门。下先释第二。何以阿罗汉有恐怖。故下言于一切无行怖畏想住如人执剑欲来害已者。是故恐怖也。一切无行者界之中有对治无漏之道。三界以外未修无漏之道故。言一切无行怖畏想住者。果中说因也。如人未譬无明烦恼剑者。喻受变易生死。执者喻烦恼因能感生死果也。欲明人执剑则能伤害于物。因章苦果则能遍切罗汉故。言如人执剑欲来害已。以是义故阿罗汉无究竟乐也。何以故以下释第二章。依不求依者。但求归依于佛不求与物为依。亦可佛是不求依人依佛故。言依不求依人也。自下说喻来章。如众生无依者喻罗汉。彼彼恐怖者喻罗汉有恐怖。则求归依者。譬依不求依。如是罗汉者。合众生有恐怖。合彼彼恐怖以恐怖故。依于如来者。合处处恐怖故。则求归依于佛强力也。 世尊阿罗汉辟支佛以下。第二别会果入于一乘。将欲解非究竟先言有 现代汉语译本： 小比尼（Vinaya，戒律）啊。这比尼是小乘的比尼。正是大乘的比尼。乃至说大乘的比尼作为小乘的出家受具足戒（Upasampadā，佛教中的正式出家仪式）也是可以的。因此，阿罗汉（Arhat，已证悟的圣者）并没有不同于小乘的出家受具足戒。为什么这么说呢？因为小乘的出家比尼都是大乘的出家。比尼下面说阿罗汉是依据如来（Tathāgata，佛的称号之一）的大乘人出家受具足戒的缘故。依据如来出家是前第五章门。受具足戒是第六章门。应该一一指出。但前面已经举例说明了没有区别。比尼的事情是众所周知的。所以这一章不作另外的说明。阿罗汉归依于佛是第一章门。罗汉有恐怖是第二章门。下面先解释第二章。为什么阿罗汉有恐怖呢？下面说对于一切无行（没有修行的境界）怖畏想住，就像人拿着剑想要来伤害自己一样。所以有恐怖。一切无行是指在界（Dhatu，构成要素）之中有对治无漏（Anāsrava，没有烦恼）的道。三界（Trailokya，欲界、色界、无色界）以外没有修无漏的道，所以说对于一切无行怖畏想住。这是在果（Phala，结果）中说因（Hetu，原因）。就像人没有譬喻无明（Avidyā，无知）烦恼的剑一样。比喻接受变易生死（Parināma-marana，一种微细的生死变化）。执着比喻烦恼的因能够感得生死的果。想要说明人拿着剑就能伤害物体。因章的苦果就能遍及一切罗汉。所以说就像人拿着剑想要来伤害自己一样。因为这个缘故，阿罗汉没有究竟的快乐。为什么呢？下面解释第二章。依据不求依是指，只求归依于佛，不求与外物作为依靠。也可以说是佛是不求依靠的人，人依靠佛的缘故。所以说依据不求依人。下面用比喻来说明这一章。就像众生没有依靠一样，比喻罗汉。他们各自的恐怖，比喻罗汉有恐怖。因此求归依，譬如依靠不求依靠。像这样罗汉，合众生有恐怖，合他们各自的恐怖，因为恐怖的缘故。依靠于如来，合处处恐怖的缘故。因此求归依于佛的强大力量。 世尊（Bhagavan，佛的称号之一）、阿罗汉、辟支佛（Pratyekabuddha，缘觉）以下。第二，分别会合果入于一乘（Ekayāna，唯一乘）。将要解释非究竟，先说有。
English
English version: Little Vinaya (Vinaya, discipline). This Vinaya is the Vinaya of the Hinayana (Hinayana, Lesser Vehicle). It is precisely the Vinaya of the Mahayana (Mahayana, Great Vehicle). Even to the extent of saying that taking the Mahayana Vinaya as the ordination (Upasampadā, formal Buddhist ordination) of the Hinayana is permissible. Therefore, there is no difference between the Arhat (Arhat, enlightened being) and the Hinayana ordination. Why is this so? Because the Hinayana ordination Vinaya is all Mahayana ordination. The Vinaya below says that the Arhat relies on the Tathagata's (Tathāgata, one of the titles of the Buddha) Mahayana person for ordination. Relying on the Tathagata for ordination is the fifth chapter. Receiving the full precepts is the sixth chapter. Each should be pointed out. But the previous example has already shown that there is no difference. The matter of Vinaya is well known. Therefore, this chapter does not make a separate explanation. The Arhat taking refuge in the Buddha is the first chapter. The Arhat having fear is the second chapter. Below, the second chapter is explained first. Why does the Arhat have fear? Below it says that dwelling in the thought of fear of all non-practice (a state without cultivation), like a person holding a sword wanting to harm oneself. Therefore, there is fear. All non-practice refers to having the antidote of non-outflow (Anāsrava, without defilements) within the realm (Dhatu, element). Outside the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) there is no cultivation of the non-outflow path, so it is said to dwell in the thought of fear of all non-practice. This is speaking of the cause (Hetu, cause) in the result (Phala, result). It is like a person without the sword of ignorance (Avidyā, ignorance) and afflictions. It is a metaphor for accepting the change and death (Parināma-marana, a subtle change of life and death). Grasping is a metaphor for the cause of affliction being able to bring about the result of life and death. Wanting to explain that a person holding a sword can harm an object. The suffering result of the cause chapter can pervade all Arhats. Therefore, it is said to be like a person holding a sword wanting to harm oneself. For this reason, the Arhat does not have ultimate happiness. Why is this? Below explains the second chapter. Relying on not seeking reliance means only seeking refuge in the Buddha, not seeking to rely on external things. It can also be said that the Buddha is a person who does not seek reliance, and people rely on the Buddha. Therefore, it is said to rely on a person who does not seek reliance. Below, use a metaphor to explain this chapter. Like sentient beings without reliance, it is a metaphor for the Arhat. Their respective fears are a metaphor for the Arhat having fear. Therefore, seeking refuge is like relying on not seeking reliance. Like this Arhat, combining sentient beings having fear, combining their respective fears, because of fear. Relying on the Tathagata, combining the reason for fear everywhere. Therefore, seeking refuge in the powerful strength of the Buddha. Bhagavan (Bhagavan, one of the titles of the Buddha), Arhat, Pratyekabuddha (Pratyekabuddha, Solitary Buddha) and below. Secondly, separately combining the results into the One Vehicle (Ekayāna, One Vehicle). About to explain non-ultimate, first say there is. --------------------------------------------------------------------------------