Chinese
应言菩提之上更无法事故。云佛果究竟也。是故二依非究竟者。还结法僧非究竟故。言是有限。依今解应佛是真身功能。是以不非往昔依僧。与真佛无隔故须非也。若有众生以下第二段。若有众生者。往昔三乘之人也。如来调伏者。丈六如来教化也。空解开心故。言得法津泽生信乐心也。归依法僧者。信伏无常之法。随顺三乘之众也。非此二归依。是归依如来者。非此别体法僧。是归常住如来。若尔何者为是下言归依涅槃第一义。上法僧者即是归依如来也。此二归依者。此常住第一义。上法之与僧也。第一义者。法僧之体。即是涅槃第一义也。是故此二即是究竟归依如来也。何以故。归依常住法僧。即是归依如来下言无异法僧无异。如来之体即是三归依也。何以故以下。若一体是宝别相三归是虚者如来往昔。何故不说一体三宝也。下以喻来况如说一乘道作三乘之名为钝根之流故。说别相三宝故。言说一乘道也。如来四无畏成就者。明知出要道善识说彰道故。能隐实说三也。若如来随彼者。称众生心之所欲而方便说者。当知此善即是一乘无有二乘。以下还结一乘也。世尊以下第二上明乘理既周。从此以下欲解乘不孤起。起则托境故。下有八章广明乘之绪也。今解欲论四谛何以先解于智欲明声闻。昔来不曾观此四境。是以 现代汉语译本 在菩提之上不应再寻求其他法事。这是说佛果是究竟的。因此，如果所依止的二者（法、僧）不是究竟的，那么就仍然会得出法和僧不是究竟的结论。这说明（之前的归依）是有限的。依现在的理解，佛是真身及其功能的体现。因此，不能否定过去所依止的僧，因为（过去的僧）与真佛没有区别，所以必须否定（过去的归依）。 ‘若有众生’以下是第二段。‘若有众生’指的是过去三乘根性的人。‘如来调伏’指的是丈六金身的如来教化他们。因为（他们）空解开悟，所以说他们得到了佛法的滋润，生起了信乐之心。‘归依法僧’指的是信服无常之法，随顺三乘之众。‘非此二归依，是归依如来者’，不是归依这别体的法和僧，而是归依常住的如来。如果这样，那么什么是正确的归依呢？下面说归依涅槃第一义。上面的法和僧就是归依如来。‘此二归依者’，指的是常住第一义，以及上面的法和僧。‘第一义者’，法和僧的本体，就是涅槃第一义。因此，这二者就是究竟的归依如来。为什么呢？归依常住的法和僧，就是归依如来。下面说没有不同的法和僧，没有不同的如来，如来的本体就是三归依。 ‘何以故’以下，如果一体是宝，别相三归是虚假的，那么如来过去为什么不说一体三宝呢？下面用比喻来说明，就像为了钝根的人，说一乘道而假立三乘之名。因为要说别相三宝，所以说一乘道。‘如来四无畏成就者’，说明如来明知出离的要道，善于识别并宣说彰显的道，所以能够隐藏真实而说三乘。‘若如来随彼者’，如果如来随顺众生的心意而方便说法，应当知道这善巧方便就是一乘，没有二乘。以下又回到一乘的教义。‘世尊’以下，第二部分上面说明乘的道理已经完备。从这里以下，想要说明乘不是孤立产生的，产生就要依托境界。下面有八章广泛地说明乘的头绪。现在的理解是，想要论述四谛，为什么要先解释智慧？想要说明声闻乘，是因为过去不曾观察这四种境界，所以要先解释智慧。
English
English version There should be no further seeking of Dharma matters beyond Bodhi. This means the fruit of Buddhahood is ultimate. Therefore, if the two objects of reliance (Dharma and Sangha) are not ultimate, it still concludes that Dharma and Sangha are not ultimate. This indicates that (the previous refuge) is limited. According to the current understanding, the Buddha is the manifestation of the true body and its functions. Therefore, one cannot deny the Sangha relied upon in the past, because (the Sangha of the past) is no different from the true Buddha, so it must be denied (the previous refuge). 'If there are sentient beings' below is the second section. 'If there are sentient beings' refers to people of the three vehicles in the past. 'The Tathagata tames' refers to the teaching of the Tathagata with the sixteen-foot golden body. Because (they) understand and awaken through emptiness, it is said that they receive the nourishment of the Dharma and generate joyful faith. 'Taking refuge in the Dharma and Sangha' refers to believing in the impermanent Dharma and following the Sangha of the three vehicles. 'Not these two refuges, but taking refuge in the Tathagata' is not taking refuge in the separate entities of Dharma and Sangha, but taking refuge in the permanent Tathagata. If so, then what is the correct refuge? Below it says taking refuge in Nirvana, the supreme meaning. The Dharma and Sangha above are taking refuge in the Tathagata. 'These two refuges' refer to the permanent supreme meaning, and the Dharma and Sangha above. 'The supreme meaning' is the essence of Dharma and Sangha, which is Nirvana, the supreme meaning. Therefore, these two are the ultimate refuge in the Tathagata. Why? Taking refuge in the permanent Dharma and Sangha is taking refuge in the Tathagata. Below it says there is no different Dharma and Sangha, there is no different Tathagata, the essence of the Tathagata is the three refuges. 'Why is it so' below, if the one entity is the treasure and the separate three refuges are false, then why didn't the Tathagata say the one entity of the three treasures in the past? Below, it uses a metaphor to illustrate, just like for those of dull roots, saying the one vehicle path but falsely establishing the names of the three vehicles. Because one must speak of the separate three treasures, therefore one speaks of the one vehicle path. 'The Tathagata who has achieved the four fearlessnesses' explains that the Tathagata clearly knows the essential path of liberation, is good at recognizing and proclaiming the manifested path, so he can conceal the truth and speak of the three vehicles. 'If the Tathagata follows them' if the Tathagata expediently speaks according to the desires of sentient beings, one should know that this skillful means is the one vehicle, there is no two vehicles. Below it returns to the doctrine of the one vehicle. 'World Honored One' below, the second part above explains that the principle of the vehicle is complete. From here below, it wants to explain that the vehicle does not arise in isolation, it must rely on a realm to arise. Below there are eight chapters extensively explaining the threads of the vehicle. The current understanding is that, wanting to discuss the four noble truths, why explain wisdom first? Wanting to explain the Sravaka vehicle, it is because in the past these four realms have not been observed, so one must first explain wisdom. --------------------------------------------------------------------------------
Chinese
无其智。若有于智可名为圣。既无其智。以何为圣故。次夺圣。若此四境生其正解名曰圣谛。既不生解故。第三亦非声闻圣谛也。八章之首。何故先明无边圣谛章解意。言前明声闻四智不满。如来四智究竟圆极未正释以其。此章明正由不观无作四圣谛故。四智不足如来见谛理周故。四智满足也。初观圣谛者。有作四境瞻察之始故。言初观圣谛也。以一智者。三界之中治道空解能摧四谛不粗。或四住地永亡故。言断诸住地。此明断恶。以一智以下出其生善。以一智者有作四圣谛中无漏空解也。由此空解故。四住地众惑弥灭故。言四断智功德作证。断由智得故名四断智。获彼无为胜善故。言功德作证也。上来至此明空观理周。亦善知以下解照有理极。亦善智四法义者解其缘假。所以言善知。此四法义也。世尊无有出世间以下。夺上上非上上也。无有出世间上上智者。昔日声闻金刚穷因之极。名出世间之上尽无生智超绝俗表故。名出世间上上智。今明声闻所得非真故言无有也。何以故然下。言以四智渐至。及四缘渐至故。言声闻解。心不能顿发故。言四智渐至。境界渐广名四缘渐至。以此义故。声闻无上上智下。解如来所得金刚心谢种智现前体极穷原万境斯朗故无渐至。此乃是出世间上上智也。下夺金刚非是究竟。亦夺第一 非极也。世尊金刚喻者。此是譬是第一义智者即合喻也。欲明世间金刚能摧万物体不可坏。以况种智能灭众恶体非可组故以喻之。此明如来究之下出声闻非极。世尊非声闻缘觉不断无明住地之。或初有作四圣智是第一义智也。下言以无二圣谛智者。无第二圣谛智故。但断四住地烦恼故非第一也。亦可以无第二作圣谛智故。不能诸无明住地故非第一也。世尊以下明如来金刚究竟也。如来正觉所得非声闻境界者。即不思议空智也。能断一切烦恼故金刚满足也。若坏一切烦恼以下结属如来。是第一初圣谛智以下。结声闻非第一也。世尊圣义者以下。第二夺圣声闻。于此四境无解故不名为圣。若尔昔何故言圣下释。言三界少分功德义边名之为圣也。世尊圣谛者非声闻缘觉谛者。明此四境不资二乘正解故非彼圣谛。此总论四谛下。言亦非功德者遍章灭道也。世尊以下圣资如来正解故。是佛圣谛也。如来正觉初始觉知者。明自觉义也。然后为明声藏以下明觉人也。是故名圣谛者结属佛也。 圣谛者以下。第七如来藏章。所以来者。欲远成上一乘之义万善各异。何故同归佛果。今明正由如来藏是一故耳。亦可证成四谛甚深二乘不达之旨。何者四谛之上说如来藏。藏既幽隐故。谛亦甚深。如是五句来证也。圣谛者说甚深义者。第 现代汉语译本 非究竟。世尊以金刚来比喻，这是用譬喻来指代第一义智，即合喻。想要说明世间的金刚能够摧毁万物，坚不可摧，以此来比况佛的智慧能够灭除一切罪恶，其本体不可摧毁，所以用金刚来比喻。这里说明如来究竟，而声闻并非究竟。世尊并非声闻、缘觉，没有断尽无明住地。或者最初所证的四圣智是第一义智。下面说‘以无二圣谛智者’，是因为没有第二圣谛智，只是断除了四住地烦恼，所以不是第一义智。也可以理解为没有第二作圣谛智，所以不能断尽无明住地，所以不是第一义智。世尊以下说明如来的金刚是究竟的。如来正觉所证得的并非声闻的境界，即不可思议的空智。能够断除一切烦恼，所以金刚是圆满的。‘若坏一切烦恼’以下总结归属于如来。‘是第一初圣谛智’以下，总结声闻并非第一义智。世尊‘圣义者’以下，第二层否定声闻的圣。因为声闻对于这四种境界没有正确的理解，所以不能称为圣。如果这样，以前为什么说圣呢？下面解释说，在三界中少分的功德意义上，可以称之为圣。世尊‘圣谛者非声闻缘觉谛者’，说明这四种境界不能资助二乘的正解，所以不是他们的圣谛。这里总论四谛，下面说‘亦非功德者’，指的是遍章灭道。世尊以下，圣谛能够资助如来的正解，所以是佛的圣谛。如来正觉最初觉知，说明自觉的意义。然后为声闻阐明，以下说明觉悟的人。‘是故名圣谛者’，总结归属于佛。 ‘圣谛者’以下，第七如来藏章。之所以要讲如来藏，是为了成就上一乘的意义，万善各不相同，为什么最终都归于佛果呢？现在说明正是由于如来藏是唯一的。也可以用来证明四谛的甚深，二乘不能通达的宗旨。为什么在四谛之上说如来藏呢？因为如来藏既幽深隐秘，所以四谛也极其深奥。像这样用五句话来证明。‘圣谛者说甚深义者’，第
English
English version Not ultimate. The World-Honored One uses the diamond as a metaphor, which is using a simile to refer to the First Principle Wisdom, that is, a combined metaphor. It aims to illustrate that the worldly diamond can destroy all things and is indestructible, thus comparing it to the Buddha's wisdom that can extinguish all evils, and its essence cannot be destroyed, so it is used as a metaphor. This explains that the Tathagata is ultimate, while the Sravakas are not. The World-Honored One is not a Sravaka or Pratyekabuddha, and has not completely eradicated the dwelling place of ignorance. Or the Four Noble Wisdoms initially attained are the First Principle Wisdom. The following says 'Because there is no Second Noble Truth Wisdom,' it is because there is no Second Noble Truth Wisdom, and only the afflictions of the four abodes are severed, so it is not the First Principle Wisdom. It can also be understood as not having the Second Act of Noble Truth Wisdom, so it cannot eradicate the dwelling place of ignorance, so it is not the First Principle Wisdom. The following of the World-Honored One explains that the Tathagata's diamond is ultimate. What the Tathagata's Perfect Enlightenment attains is not the realm of the Sravakas, that is, the inconceivable wisdom of emptiness. It can eradicate all afflictions, so the diamond is complete. 'If it destroys all afflictions' below summarizes and belongs to the Tathagata. 'Is the First Initial Noble Truth Wisdom' below, summarizes that the Sravakas are not the First Principle Wisdom. The World-Honored One 'The meaning of the Noble' below, the second layer denies the holiness of the Sravakas. Because the Sravakas do not have a correct understanding of these four realms, they cannot be called holy. If so, why were they called holy before? The following explains that in the meaning of a small portion of merit in the Three Realms, they can be called holy. The World-Honored One 'The Noble Truth is not the Truth of the Sravakas and Pratyekabuddhas,' explains that these four realms cannot assist the correct understanding of the Two Vehicles, so they are not their Noble Truths. Here is a general discussion of the Four Noble Truths, and the following says 'Also not meritorious,' referring to the chapter on the Path of Extinction. The World-Honored One below, the Noble Truth can assist the Tathagata's correct understanding, so it is the Buddha's Noble Truth. The Tathagata's Perfect Enlightenment initially realizes, explaining the meaning of self-awareness. Then it is explained to the Sravakas, and the following explains the enlightened person. 'Therefore it is called the Noble Truth,' summarizing and belonging to the Buddha. 'The Noble Truth' below, the seventh chapter on the Tathagatagarbha. The reason for discussing the Tathagatagarbha is to achieve the meaning of the One Vehicle, the myriad virtues are different, why do they all ultimately return to the Buddha Fruit? Now it is explained that it is precisely because the Tathagatagarbha is unique. It can also be used to prove the profoundness of the Four Noble Truths, which the Two Vehicles cannot understand. Why is the Tathagatagarbha discussed above the Four Noble Truths? Because the Tathagatagarbha is both profound and hidden, so the Four Noble Truths are also extremely profound. In this way, five sentences are used to prove it. 'The Noble Truth speaks of the profound meaning,' the --------------------------------------------------------------------------------