English
English version Abhidharma (Collection of Discourses). This scripture now belongs to the sections of Self-utterance (udāna) and Discussion (abhidharma) within the twelve divisions of teachings (dvādaśāṅga-buddha-vacana). The explanation of classification is complete. The 'Four Explanations of Classification' refers to: Like this, the twelve divisions of teachings are collectively categorized into the three baskets (tripiṭaka): First, the Sūtrānta-piṭaka, here called 'Qiejing' (Classics). It threads together and connects the explained learning of concentration (samādhi-śikṣā), aligning with truth and suiting the capacity of beings, thus able to gather and benefit others. 'Collection' means to gather. Second, the Vinaya-piṭaka, here called 'Tiaofu' (Discipline). It gathers the learning of morality (śīla-śikṣā), harmonizing the three karmas of body, speech, and mind, subduing evil actions, thereby gathering and benefiting. Third, the Abhidharma-piṭaka, here called 'Duifa' (Treatises). It explains the learning of wisdom (prajñā-śikṣā), directing towards nirvāṇa, observing the Four Noble Truths (catvāri-ārya-satyāni), thereby gathering and benefiting. How do these three collections encompass the twelve divisions of teachings? The Yogācārabhūmi-śāstra states: Like this, the twelve divisions of teachings are encompassed by the three collections. It should be known that if it speaks of Qiejing, Repetitions (geya), Predictions (vyākaraṇa), Verses (gāthā), Self-utterances (udāna), Parables (avadāna), Accounts of Past Events (itivṛttaka), Birth Stories (jātaka), Extensive Teachings (vaipulya), and Miraculous Teachings (adbhūta-dharma), these are all called the Sūtrānta-piṭaka. If it speaks of Causation (nidāna), it is called the Vinaya-piṭaka. If it speaks of Discussion (abhidharma), it is called the Abhidharma-piṭaka. Therefore, like this, the twelve divisions of teachings are encompassed by the three collections. Furthermore, the Abhidharmasamuccaya states: Like this, the Qiejing, etc., are encompassed by the three collections. The so-called Qiejing, Repetitions, Predictions, Verses, and Self-utterances are all Sūtrānta-piṭaka of the Śrāvakayāna (Vehicle of Hearers). Origination (pratītyasamutpāda), Parables, Accounts of Past Events, Birth Stories, along with their retinue, are called the Vinaya-piṭaka. Extensive Teachings and Miraculous Teachings are the Sūtrānta-piṭaka of the Bodhisattva (Enlightening Being). The Discussion scripture is the Abhidharma-piṭaka of those two. Why did the Tathāgata (Thus Come One) establish the three collections? To counteract the afflictive emotion (upakleśa) of doubt (vicikitsa), the Sūtrānta-piṭaka was established. To counteract the afflictive emotions of falling into extremes (dvayantānupatita), the Vinaya-piṭaka was established. To counteract the afflictive emotion of attachment to views (dṛṣṭi-parāmarśa), the Abhidharma-piṭaka was expounded. This scripture now belongs to the Abhidharma-piṭaka. The explanation of classification is complete. The 'Fifth Explanation of Interpretation' refers to: The gate to the scripture is divided into two: First, explain the title; second, explain the text. The first is further divided into three: First, explain the meaning of Mahāyāna (Great Vehicle); second, explain Daogian; third, explain the meaning of the scripture. First, speaking of Mahāyāna, it is called 'Great' because the seven greatnesses surpass the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The so-called seven greatnesses are: First, the greatness of object (suo yuan da); second, the greatness of aspiration (fa xin da); third, the greatness of faith and joy (xin le da); fourth, the greatness of thought --------------------------------------------------------------------------------
Chinese
惟大。五资粮大。六时大。七成就大。言所缘大者。为大般若大集大宝积经等所说。诸法皆是菩萨所缘境故。言发心大者。为发无上菩提心故。言信乐大者。为信乐甚深法故。言思惟大者。为思惟利乐一切诸有情故。言资粮大者。为具福智二种大功德故。言时大者。为三无数劫趣菩提故。言成就大者。为成力无畏等诸大功德故。所言乘者是运载义。犹如船筏运载众生。出生死海令至涅槃到彼岸故 二言稻芉者。夫一切经皆以四义而立其名。云何为四。一处所。二人。三法。四喻。言处所者。如楞伽经等。言约人立名者。如维摩经等。言从法立名者。如大般若经等。言从喻立名者。如宝云经。说彼经时。十方菩萨。譬如大云悉皆云集故名宝云。此经亦尔。谓佛世尊观见稻芉说此法故 三言经者。准诸经论中释多途。今略举二义。一者常义。古今不易故名常。二者遍摄诸法称云为要 二释本文者。瑜伽论解释分云。夫欲解释一切经者。应以五门通释诸经。云何为五。一总摄门。二经之所诠。三释句义。四辩次第。五答难。此经亦尔。亦以五分分别解择 初门之中复分为七。一者序分。二发起序。三所知事。四所知性。五所知果。六云何所知。七经之所要。初言序者因义。谓集经者欲令听众生其信故。故列序分。经始从如是 现代汉语译本 惟大：指七种殊胜之处。五资粮大：指五种积聚资粮的殊胜。六时大：指时间上的殊胜。七成就大：指成就上的殊胜。 所缘大：指所缘境的殊胜，如《大般若经》、《大集经》、《大宝积经》等所说，一切诸法都是菩萨所缘的境界。 发心大：指发菩提心的殊胜，为了发起无上菩提心。 信乐大：指信乐甚深佛法的殊胜，深信并喜好甚深的佛法。 思惟大：指思惟利乐一切有情的殊胜，为了思惟如何利益和安乐一切众生。 资粮大：指具足福德和智慧两种大功德的殊胜。 时大：指经历三大阿僧祇劫才能趋向菩提的殊胜。 成就大：指成就力量、无畏等各种大功德的殊胜。 所说的‘乘’（yana）是运载的意思，就像船筏运载众生，从生死苦海中解脱出来，到达涅槃的彼岸。 二、关于‘稻芉’（稻草）：一切佛经的命名都依据四种含义：一是处所，二是人，三是法，四是比喻。处所，如《楞伽经》（Laṅkāvatāra Sūtra）等。以人为名，如《维摩经》（Vimalakīrti Sūtra）等。以法为名，如《大般若经》（Mahāprajñāpāramitā Sūtra）等。以比喻为名，如《宝云经》（Ratnamegha Sūtra），说此经时，十方菩萨，譬如大云一样聚集，所以名为‘宝云’。此经也是如此，佛世尊观见稻芉而宣说此法。 三、关于‘经’（Sūtra）：依据各种经论中的解释，有很多途径。现在简略地举出两种含义：一是常义，古今不变所以名为‘常’；二是普遍摄取诸法，称为‘要’。 二、解释本文：瑜伽论解释分说，想要解释一切佛经，应当用五种方法来通达解释：一是总摄门，二是经的所诠释内容，三是解释句义，四是辨别次第，五是解答疑问。此经也是如此，也用五部分来分别解释。 初门之中又分为七：一是序分，二是发起序，三是所知事，四是所知性，五是所知果，六是如何所知，七是经的要义。初言‘序’是因缘的意思，指集结经典的人想要让听众生起信心，所以列出序分。经文开始于‘如是’。
English
English version ‘Great’ refers to seven kinds of superiorities: great in accumulation of five resources, great in six times, and great in seven accomplishments. ‘Great in object’ refers to the superiority of the object of focus, as described in the *Mahāprajñāpāramitā Sūtra* (Great Perfection of Wisdom Sutra), *Mahāsaṃnipāta Sūtra* (Great Collection Sutra), *Mahāratnakūṭa Sūtra* (Great Heap of Jewels Sutra), etc., all dharmas are the objects of focus for Bodhisattvas. ‘Great in aspiration’ refers to the superiority of generating the Bodhi mind, for the sake of generating the unsurpassed Bodhi mind. ‘Great in faith and joy’ refers to the superiority of having faith and joy in the profound Dharma, deeply believing in and delighting in the profound Dharma. ‘Great in contemplation’ refers to the superiority of contemplating the benefit and happiness of all sentient beings, for the sake of contemplating how to benefit and bring happiness to all sentient beings. ‘Great in resources’ refers to the superiority of possessing both great merits of fortune and wisdom. ‘Great in time’ refers to the superiority of needing three countless kalpas to move towards Bodhi. ‘Great in accomplishment’ refers to the superiority of accomplishing great merits such as power and fearlessness. The term ‘Yana’ (vehicle) means conveyance, just as boats and rafts carry sentient beings, liberating them from the sea of birth and death, enabling them to reach the other shore of Nirvana. Regarding ‘稻芉’ (Dào gān, rice straw): All sutras are named based on four meanings: first, the place; second, the person; third, the Dharma; and fourth, the metaphor. The place, such as the *Laṅkāvatāra Sūtra* (Sutra of the Descent into Lanka), etc. Named after a person, such as the *Vimalakīrti Sūtra* (Vimalakirti Sutra), etc. Named after the Dharma, such as the *Mahāprajñāpāramitā Sūtra* (Great Perfection of Wisdom Sutra), etc. Named after a metaphor, such as the *Ratnamegha Sūtra* (Cloud of Jewels Sutra), which says that when this sutra was spoken, Bodhisattvas from the ten directions gathered like great clouds, hence the name ‘Cloud of Jewels’. This sutra is also like that; the World Honored One Buddha saw the rice straw and spoke this Dharma. Regarding ‘經’ (Jīng, Sutra): According to the explanations in various sutras and treatises, there are many approaches. Now, briefly, two meanings are given: first, the meaning of constancy, unchanging from ancient times to the present, hence the name ‘constant’; second, universally encompassing all dharmas, called ‘essential’. Explanation of the text: The Explanation Section of the *Yogācārabhūmi-śāstra* (Treatise on the Stages of Yoga Practice) says that to explain all sutras, one should use five methods to thoroughly explain them: first, the general summary; second, the content explained by the sutra; third, the explanation of the meaning of the sentences; fourth, the distinction of the order; and fifth, the answering of questions. This sutra is also like that, also using five parts to separately explain. Within the initial section, there are seven divisions: first, the introductory section; second, the initiating introduction; third, the knowable matters; fourth, the nature of the knowable; fifth, the result of the knowable; sixth, how to know; and seventh, the essentials of the sutra. The initial word ‘序’ (Xù, introduction) means cause and condition, referring to the person who compiled the sutra wanting to generate faith in the listeners, so they listed the introductory section. The sutra begins with ‘Thus I have heard’. --------------------------------------------------------------------------------
Chinese
我闻至及诸菩萨摩诃萨俱是也。二言发起序者。为听法故应时而问不失所宜。故名发起序。经从尔时具寿舍利子至作是语已。三言所知事者。所谓因缘之法顺流逆流是智境故。此则显其生死涅槃二种法性。顺流法中复分为三。一者烦恼。二者是业。三者是苦。故因缘论云。初八死烦恼。二及十是业。余七皆是苦。十二惟三摄。经从弥勒菩萨摩诃萨答具寿舍利子至如是唯灭纯极大苦之聚。此是世尊所说因缘之法。四言所知性者。此道能知诸法性故。八圣道法名所知性。经从何者是法至此是八圣道。五言所知果者。有其二种。一者有上。二者无上。言有上者。谓四沙门果及涅槃是也。言无上者。所谓无上菩萨之果。此二显其所趣方便及所诠之法。经从果及涅槃至学无学法故。六言云何所知者。所谓应以二谛观因缘法。是故解深密经云。应以二谛而观诸法。此是所知之义。经从云何见因缘如佛所说。至是故应以五种观因缘之法。七言经之所要者。所谓除二种障及得无住涅槃道者是也。若论无住涅槃义途无量。略而言之有其二种。何谓为二。所谓诸佛菩萨悲智二种是也。何故此二名无住涅槃。为具智惠故不堕生死。具大悲故不住涅槃。若不住生死不住涅槃。是则名为无住涅槃。言二障者。一烦恼。二所知。言烦恼障者。谓染污 现代汉语译本：我听闻到这里以及诸位菩萨摩诃萨都在场。第二点，关于‘发起序’，是为了听法，应时而问，不失时宜，所以称为‘发起序’。经文从‘尔时具寿舍利子’到‘作是语已’。第三点，关于‘所知事’，指的是因缘之法，顺流和逆流都是智慧所能洞察的境界。这显示了生死和涅槃两种法性。顺流之法又分为三种：一是烦恼，二是业，三是苦。所以因缘论说：‘初八是死和烦恼，二和十是业，其余七个都是苦，十二都包含在这三者之中。’经文从‘弥勒菩萨摩诃萨答具寿舍利子’到‘如是唯灭纯极大苦之聚’，这是世尊所说的因缘之法。第四点，关于‘所知性’，指的是此道能够了解诸法之性。八圣道法被称为‘所知性’。经文从‘何者是法’到‘此是八圣道’。第五点，关于‘所知果’，有两种：一是有上，二是无上。有上指的是四沙门果（Sramana-phala）以及涅槃（Nirvana）。无上指的是无上菩萨之果。这二者显示了所趋向的方便以及所诠释的法。经文从‘果及涅槃’到‘学无学法故’。第六点，关于‘云何所知’，指的是应该用二谛（Two Truths）来观察因缘法。所以解深密经说：‘应该用二谛来观察诸法。’这就是所知的意义。经文从‘云何见因缘如佛所说’到‘是故应以五种观因缘之法’。第七点，关于经文的要义，指的是去除两种障碍，以及获得无住涅槃（Non-abiding Nirvana）之道。如果讨论无住涅槃的意义，途径是无量的，简而言之有两种。哪两种呢？就是诸佛菩萨的悲智二种。为什么这二者被称为无住涅槃呢？因为具备智慧，所以不堕入生死；具备大悲，所以不住于涅槃。不住于生死，不住于涅槃，这就叫做无住涅槃。两种障碍指的是：一是烦恼障，二是所知障。烦恼障指的是染污。