Chinese
如幻化约世俗法。与后灭蕴同一刹那生分成故。 经。是故不断 此三结也。三明不移。文三。初问。次答。后结。 经。云何不移 此初问也。 经。为诸有情从非种同分处能生众同分处故 此二答。为从人等众同分处而生天等非趣故也。 经。是故不移 此三结也。四明从小生大。文三。初问。次答。后结。 经。云何从于小因而生大果 此初问也。 经。作于小业感大异熟 此二答。为极净信烦恼之心。而于一念造善恶业。能感善处及三涂故。 经。是故从于小因而生大果 此三结。五明相似文二。一释。二结。 经。如所作因感彼果故与彼相似 此初释也。 经。是故应以五种观因缘之法 此二结也。此明大门第七经知所要。文四。一除三世迷。二舍诸见。三明果利。四闻经信授。初又分二。一明因。二明果。 经。尊者舍利子若复有八能以正智常观如来所说因缘之法无寿离寿如实性无错谬性无生无起无作无为无障碍无境界寂静无畏无侵夺无尽不寂静相不有虚诳无坚实如病如痈如箭过失无常苦空无我者 此初明因也。无寿等如前所说。言不有者。犹如于梦不真实故。言虚者。犹如幻化不可观故。言诳者。譬如阳焰诸爱境界无所有故。言无坚实 现代汉语译本：如幻化一般，依存于世俗的法则，与后一个灭去的蕴在同一刹那生起并分离，因此是‘有’。 经文：‘是故不断’——这就是不断灭的原因。此三结也（此句原文有误，应为‘不断灭’而非‘不断’）。 三明不移（第三个说明是不变的）。分为三个部分：首先是提问，然后是回答，最后是总结。 经文：‘云何不移’——这是最初的提问。 经文：‘为诸有情从非种同分处能生众同分处故’——这是第二个回答。意思是说，众生能够从人等众同分处而生到天等非同分处。 经文：‘是故不移’——这是第三个总结。四明从小生大（第四个说明是从小产生大）。分为三个部分：首先是提问，然后是回答，最后是总结。 经文：‘云何从于小因而生大果’——这是最初的提问。 经文：‘作于小业感大异熟’——这是第二个回答。意思是说，以极其清净的信心或烦恼之心，在一念之间造作善业或恶业，能够感得善处或三恶道。 经文：‘是故从于小因而生大果’——这是第三个总结。五明相似（第五个说明是相似）。分为两个部分：一是解释，二是总结。 经文：‘如所作因感彼果故与彼相似’——这是最初的解释。 经文：‘是故应以五种观因缘之法’——这是第二个总结。此明大门第七经知所要（这说明大门第七经知道重要的内容）。分为四个部分：一是消除三世的迷惑，二是舍弃各种见解，三是说明果报的利益，四是听闻经典并信受奉行。最初又分为两个部分：一是说明因，二是说明果。 经文：‘尊者舍利子（Sariputra）若复有八能以正智常观如来所说因缘之法无寿离寿如实性无错谬性无生无起无作无为无障碍无境界寂静无畏无侵夺无尽不寂静相不有虚诳无坚实如病如痈如箭过失无常苦空无我者’——这是最初说明因。无寿等如前所说。言不有者，犹如于梦不真实故。言虚者，犹如幻化不可观故。言诳者，譬如阳焰诸爱境界无所有故。言无坚实
English
English version: Like an illusion, it relies on worldly laws, arising and separating in the same instant as the subsequent extinguished skandha (aggregate), therefore it 'exists'. Sutra: 'Therefore, it is not continuous' - This is the reason for non-cessation. These are the three bonds. (Note: The original text seems to have an error, it should be 'non-cessation' instead of 'not continuous'). The third explanation is immutable. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion. Sutra: 'How is it immutable?' - This is the initial question. Sutra: 'Because sentient beings can be born from a place of non-species homogeneity to a place of species homogeneity' - This is the second answer. It means that sentient beings can be born from a place of species homogeneity, such as humans, to a place of non-homogeneity, such as the heavens. Sutra: 'Therefore, it is immutable' - This is the third conclusion. The fourth explanation is that the small produces the large. It is divided into three parts: first, the question; then, the answer; and finally, the conclusion. Sutra: 'How does a small cause produce a large effect?' - This is the initial question. Sutra: 'Performing a small action results in a great maturation' - This is the second answer. It means that with extremely pure faith or a mind of affliction, creating good or bad karma in a single thought can result in good realms or the three evil paths. Sutra: 'Therefore, a small cause produces a large effect' - This is the third conclusion. The fifth explanation is similarity. It is divided into two parts: first, the explanation; and then, the conclusion. Sutra: 'Because the cause that is made produces that effect, it is similar to it' - This is the initial explanation. Sutra: 'Therefore, one should contemplate the law of dependent origination in five ways' - This is the second conclusion. This explains that the seventh sutra of the Great Gate knows what is important. It is divided into four parts: first, eliminating the delusion of the three times; second, abandoning all views; third, explaining the benefits of the karmic results; and fourth, hearing the sutras and accepting and practicing them. The first is further divided into two parts: first, explaining the cause; and second, explaining the effect. Sutra: 'Venerable Sariputra (Sariputra), if there are eight who can constantly contemplate with correct wisdom the law of dependent origination spoken by the Tathagata (Tathagata), which is without life, apart from life, of true nature, without error, without birth, without arising, without making, without doing, without obstruction, without boundary, peaceful, without fear, without invasion, without end, not of a peaceful aspect, not existent, false, without solidity, like a disease, like a sore, like an arrow, faulty, impermanent, suffering, empty, without self' - This is the initial explanation of the cause. 'Without life' etc. are as previously explained. 'Not existent' is like a dream, not real. 'False' is like an illusion, not observable. 'Deceptive' is like a mirage, the realms of all desires are without substance. 'Without solidity' --------------------------------------------------------------------------------
Chinese
者。譬如芭蕉中无坚故。言病者。虽受少乐以变苦而逼恼故。言如痈者。为以苦苦犹如其痈而损伤故。言如箭者。于一切时为具行苦诸圣无所欲故。言过去者。是生死因而应舍故。言无常者。生灭法故。言苦者。不相应故。言空者。无有我人而造作故。言无我者。自性非我故。次二明果。文三。一明过去。二未来。三现在。 经。我于过去而有生耶而无生耶而不分别过去之际 此初明过去也。为不迷有我无我等而动摇故。为过去时与此因缘而相应故。 经。于未来世生于何处亦不分别未来之际 此二明未来也。言生于何处者。于五趣之中为天耶为人耶。为作人天苦乐等。受寿命长远。名字种性。形状处所。而于此事不迷故也。 经。此是何耶此复云何而作何物此诸有情从何而来从于此灭而生何处亦不分别现在之有 此三明现在也。言此是何耶者。是我耶非我耶。不分别故。言此复云何者。若其有我。是有色耶是无色耶。不分别故。言而作何物者。而从此处于未来世而修善耶。而或作恶不分别故。言此诸有情从何而来者。一切无我因缘有故。余文可见。二明舍诸见。文二。初标。后释。 经。复能灭于世间沙门婆罗门不同诸见 此初标也。言沙门者。出家人也。言婆罗门者。此云外意。在家人 现代汉语译本：譬如芭蕉树中心没有坚实的部分一样。说病患，即使承受少许快乐，也会因变质成痛苦而感到逼迫和烦恼。说像毒疮，是因为痛苦就像毒疮一样造成损害。说像箭，是因为在任何时候都具备了苦行，圣人们对此毫无欲望。说过去，是生死的因，所以应该舍弃。说无常，是因为是生灭之法。说苦，是因为不相应。说空，是因为没有我人去造作。说无我，是因为自性不是我。接下来第二部分说明果报，分为三个部分：一是说明过去，二是未来，三是现在。 经文：‘我于过去而有生耶而无生耶而不分别过去之际’ 这是最初说明过去。为了不迷惑于有我无我等而动摇，因为过去时与此因缘相应。 经文：‘于未来世生于何处亦不分别未来之际’ 这是第二部分说明未来。说生于何处，是在五趣（gati，众生轮回的五个道，即地狱、饿鬼、畜生、人、天）之中，是成为天人还是人，是造作人天苦乐等，承受寿命长短，名字种性，形状处所，而对于这些事情不迷惑。 经文：‘此是何耶此复云何而作何物此诸有情从何而来从于此灭而生何处亦不分别现在之有’ 这是第三部分说明现在。说‘此是何耶’，是说这是我还是非我，不分别。说‘此复云何’，是说如果真有我，是有色还是无色，不分别。说‘而作何物’，是说从现在这个状态在未来世是修行善业，还是作恶，不分别。说‘此诸有情从何而来’，是因为一切都是无我的因缘所致。其余文句可以自行理解。第二部分说明舍弃各种见解，分为两个部分：一是标示，二是解释。 经文：‘复能灭于世间沙门（śrāmaṇa，出家修行者）婆罗门（brāhmaṇa，古印度教祭司）不同诸见’ 这是最初的标示。说沙门，是出家人。说婆罗门，这里可以理解为外道思想，指在家人。
English
English version: It's like the banana tree, which has no solid core. To speak of the sick, even if they experience a little happiness, they are still oppressed and troubled by the transformation into suffering. To say it's like a sore, it is because the suffering is like a sore that causes damage. To say it's like an arrow, it is because at all times it possesses ascetic practices, and the saints have no desire for it. To speak of the past, it is the cause of birth and death, so it should be abandoned. To speak of impermanence (anitya), it is because it is the law of arising and ceasing. To speak of suffering (duhkha), it is because it is not in accordance. To speak of emptiness (sunyata), it is because there is no self or person to create it. To speak of no-self (anatman), it is because the self-nature is not self. Next, the second part explains the consequences, divided into three parts: first, explaining the past; second, the future; and third, the present. Sutra: 'Was I born in the past, or was I not born? And not distinguishing the past.' This is the initial explanation of the past. In order not to be confused by the existence or non-existence of self and be shaken, because the past is in accordance with this cause and condition. Sutra: 'Where will I be born in the future? And not distinguishing the future.' This is the second part explaining the future. To say 'where will I be born' is to ask whether, among the five destinies (gati, the five realms of rebirth for sentient beings, namely hell, hungry ghosts, animals, humans, and gods), one will become a deva (god) or a human, whether one will create the suffering and happiness of devas and humans, and endure the length of life, name, lineage, shape, and place, and not be confused about these things. Sutra: 'What is this? What is this again? And what does it do? Where do these sentient beings come from? And where do they go after they perish here? And not distinguishing the existence of the present.' This is the third part explaining the present. To say 'What is this?' is to ask whether this is self or non-self, without distinguishing. To say 'What is this again?' is to ask if there is truly a self, is it with form or without form, without distinguishing. To say 'And what does it do?' is to ask whether, from this state, one will cultivate good deeds or commit evil in the future, without distinguishing. To say 'Where do these sentient beings come from?' is because everything is caused by the condition of no-self. The remaining sentences can be understood on their own. The second part explains abandoning various views, divided into two parts: first, indication; and second, explanation. Sutra: 'And also able to extinguish the various views that differ among the śrāmaṇas (śrāmaṇa, renunciates, ascetics) and brāhmaṇas (brāhmaṇa, priests in ancient India).' This is the initial indication. To say śrāmaṇa is to refer to those who have left home. To say brāhmaṇa, here it can be understood as heterodox thought, referring to lay people. -------------------------------------------------------------------------------- 也。言不同诸见者。有多种故。
Chinese
经。所谓我见众生见寿者见人见希有见吉祥见开合之见善了知故如多罗树明了断除诸根栽已于未来世证得无生无灭之法 此二释也。言希有见者。若说往昔过去之事及歌舞等。我欢喜故。言吉祥见者。卧吉祥草。作三点画。若见乳酪。众花满瓶。苏及婆罗门。诸最胜等。星宿时节。日数澡浴等。以为清净。执吉祥故。言开合见者。为心广大及下劣故。言明了者。为了我等颠倒境界非真实故。言断除诸根栽者。以圣惠剑而断习气永不起故。言无生无灭者。为断根栽。若无有生而无灭故。三明果利。文三。初明因。次叹德。后示果。 经。尊者舍利子若复有人具足如是无生法忍善能了别此因缘法者 此初明因也。 经。如来应供正遍知明行足善逝世间解无上士调御丈夫天人师佛世尊 此二叹德也。此十号义。如余处明。 经。即与授阿耨多罗三藐三菩提记 此三明示果也。住此道者名授记故。此四明闻经信授。 经。尔时弥勒菩萨摩诃萨说是语已舍利子及一切世间天人阿修罗乾闼婆等闻弥勒菩萨摩诃萨所说之法信受奉行 此四明闻经信受也。言世间者。谓众生世间。是法器故。 大乘稻芉经随听手镜记 永康寺后辈法律比丘福渐受持并兼通稻 现代汉语译本： 也。这是因为（持）不同见解的人，有多种多样的缘故。 经。（佛说）所谓我见（ātma-dṛṣṭi，认为有常恒不变的‘我’的见解）、众生见（sattva-dṛṣṭi，认为存在有情众生的见解）、寿者见（jīva-dṛṣṭi，认为寿命是长久存在的见解）、人见（pudgala-dṛṣṭi，认为存在独立人格的见解）、希有见（adbhuta-dṛṣṭi，对稀奇古怪事物执着的见解）、吉祥见（maṅgala-dṛṣṭi，认为某些事物能带来吉祥的见解）、开合之见（vikṣepa-samāhita-dṛṣṭi，心识散乱或专注的见解），（菩萨）因为善于了知这些见解，就像砍断多罗树一样，明了地断除诸根的栽种，在未来世证得无生无灭之法。这两种解释是说，所谓希有见，是指如果讲述往昔过去的事情以及歌舞等，我（就会）欢喜的缘故。所谓吉祥见，是指卧在吉祥草上，画三点图案，或者见到乳酪、盛满鲜花的瓶子、酥油以及婆罗门等最殊胜的事物，星宿时节、日数澡浴等，认为这些是清净的，执着于吉祥的缘故。所谓开合见，是因为心广大或者下劣的缘故。所谓明了，是为了（说明）我等颠倒的境界并非真实存在的缘故。所谓断除诸根栽，是用圣慧之剑来斩断习气，使其永远不再生起的缘故。所谓无生无灭，是为了断除根栽，如果没有生也就没有灭的缘故。第三部分说明三明的果报利益，分为三个部分。首先说明因，其次赞叹功德，最后揭示果报。 经。尊者舍利子（Śāriputra），如果有人具足像这样的无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的证悟和安忍），善于了别此因缘法，这是首先说明因。 经。如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世间解（Lokavidū）、无上士调御丈夫（Anuttara-puruṣa-damya-sārathi）、天人师（Śāsta deva-manusyāṇām）、佛（Buddha）、世尊（Bhagavān）。这是第二部分赞叹功德。这十个名号的含义，如同其他地方所阐明的那样。 经。就为他授阿耨多罗三藐三菩提记（anuttarā-samyak-saṃbodhi，无上正等正觉的预记）。这是第三部分揭示果报。安住于此道的人，被称为授记。 经。这时，弥勒菩萨摩诃萨（Maitreya Bodhisattva Mahāsattva）说完这些话后，舍利子以及一切世间的天人、阿修罗（Asura）、乾闼婆（Gandharva）等，听闻弥勒菩萨摩诃萨所说的法，都信受奉行。这是第四部分说明听闻佛经后信受奉行。所谓世间，是指众生世间，因为他们是佛法的器皿。 《大乘稻芉经随听手镜记》 永康寺后辈法律比丘福渐受持并兼通稻