English
English version: A place where sentient beings expound the Dharma. Sutra: Having arrived, they greeted each other. This signifies mutual respect between the two. They discussed the wonderful Dharma without anger. The guest saying 'Welcome, welcome,' and similar expressions are forms of greeting. Because both are worthy of respect, they only greet each other and do not perform formal bows. If they were to bow, it would not be considered respectful and would be a fault. Sutra: Together they sat on a rock. These three sentences describe their seating arrangement. 'Together they sat' refers to Maitreya (Maitreya, the future Buddha) and Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) sitting together in one place, discussing the wonderful Dharma, so they did not seek other seats. The reason for choosing the rock seat was because the rock was nearby at that time. They were both eager to delve into the profound Dharma, so they did not seek other seats. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), being the foremost in wisdom, was able to ask questions. Maitreya Bodhisattva (Maitreya Bodhisattva), being a successor, was able to answer. Sutra: At that time, the venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to Maitreya Bodhisattva-Mahasattva (Maitreya Bodhisattva-Mahasattva, a great Bodhisattva) these words: 'Maitreya (Maitreya, the future Buddha), today the World Honored One (World Honored One, a title of respect for the Buddha), observing a rice stalk, told the Bhikkhus (Bhikkhu, Buddhist monks) thus: Bhikkhus (Bhikkhu, Buddhist monks), if you see dependent origination, you see the Dharma; if you see the Dharma, you see the Buddha.' Having spoken these words, he remained silent. Maitreya (Maitreya, the future Buddha), why did the Sugata (Sugata, one of the titles of the Tathagata) say this? What is the meaning of this matter? These four sentences state the question. Observing a rice stalk and speaking this Dharma is to explain that both external dependent origination and internal dependent origination lack a 'self' (self, an independent entity). They exist only through dependent origination, with differences in existence and non-existence. Speaking this Dharma to the Bhikkhus (Bhikkhu, Buddhist monks) is to guide them from the Hinayana (Hinayana, a major school of Buddhism, focusing on individual liberation) to the Mahayana (Mahayana, a major school of Buddhism, focusing on universal salvation). Why did the World Honored One (World Honored One, a title of respect for the Buddha) remain silent after speaking the Dharma? From the perspective of the sage's intention, it is subtle and difficult to fathom. Nevertheless, using inference, there are three meanings: First, to remove arrogance. Because the Sravakas (Sravaka, disciples who practice by listening to the Dharma) often think: Although the Buddha speaks little, I can understand much. To remove this arrogance. Second, to praise the Bodhisattvas (Bodhisattva, practitioners who vow to liberate all beings) for being able to express the secret intentions of the Tathagata (Tathagata, one of the titles of the Buddha). Third, because it is already complete and there is nothing more to add. 'Sugata' (Sugata, one of the titles of the Tathagata) means: 'Su' is good, 'gata' is gone, and having gone, does not retreat, therefore it is called 'Sugata' (Sugata, one of the titles of the Tathagata). 'What is the meaning of this matter' refers to the fact that the Tathagata's (Tathagata, one of the titles of the Buddha) teachings do not deviate from the four secret speeches and four intentional meanings. Among the eight Dharmas, in which Dharma is this Dharma being spoken? This is what is being asked. Therefore, these questions are listed. The four secret speeches are: first, introduction; second, self-nature; third, antidote; fourth, transformation. The introductory secret speech is like the Hinayana Sutras. --------------------------------------------------------------------------------
Chinese
为引外道令入法故。说有我等。如大乘经。欲令引入小趣大果故。说蕴界等。自性密语者。依遍计性说一切无依。后二色性说一切有等。对治密语者。为对法八万四千诸尘劳故。说诸对治门等。转变密语者。如对法论说。 觉不坚为坚 善住于颠倒 极烦恼所恼 而得无上道 又云。 若人能杀于父母 王及二种净行人 能坏国土并眷属 此人名为清净者等 言四趣意者。一平等。二别时。三别义。四随人平等意趣者。如楞伽经。为依身法语字平等故。言过去诸佛皆是我身等。别时意趣者。如经。若有善男子。闻宝髻佛名者。即成阿耨多罗三藐三菩提等。别义意趣者。如经所说。若不供养恒沙诸佛不悟大乘等。随人意趣者。如经。为悭贪者而赞于施。为恶戒者发呰布施。而叹于戒等。问。见何相违问密语及意趣邪 答。言因缘者是有漏因果。言法者是无漏道及无为涅槃。言佛者是无漏果力无畏等。此等性相各不相似。云何见不相似因缘。而能见法佛耶。若能见者眼亦闻声等。有此疑故故致问也。 经。何者因缘何者是法何者是佛云何见因缘即能见法云何见法即能见佛作是语已 此五徴问也。此六答文如经下释 次明总摄门第三所知事。文分为二。初标后释。 经。弥勒 现代汉语译本：为了引导外道进入佛法，佛陀说有‘我’等概念（‘我’指代atman，一种个体灵魂或自我的概念）。如同大乘经典，为了引导众生从小乘进入大乘，证得大果，佛陀说有‘蕴’（skandha，构成个体的五种要素）、‘界’（dhatu，构成经验的元素）等。关于‘自性密语’，是依据遍计所执性（parikalpita-svabhava，虚构的自性）说一切皆无自性，依据依他起性（paratantra-svabhava，依存的自性）和圆成实性（parinispanna-svabhava，圆满的自性）说一切皆有自性等。关于‘对治密语’，是为了对治众生八万四千种烦恼，所以宣说各种对治法门等。关于‘转变密语’，如对法论所说： ‘觉悟不坚固的事物为坚固，安住于颠倒之中，被极度的烦恼所困扰，却能证得无上菩提。’ 又说： ‘如果有人能够杀害父母、国王以及两种清净的修行人，能够破坏国土和眷属，这样的人被称为清净者。’ 关于四种意趣，分别是：一、平等意趣；二、别时意趣；三、别义意趣；四、随人意趣。关于平等意趣，如《楞伽经》（Lankavatara Sutra）所说，为了依据身、法、语、字平等，所以说过去诸佛都是我的身等。关于别时意趣，如经典所说，如果有善男子听闻宝髻佛（Ratnaketu Buddha）的名号，就能成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）等。关于别义意趣，如经典所说，如果不供养恒河沙数诸佛，就不能领悟大乘佛法等。关于随人意趣，如经典所说，为了对治悭贪的人，所以赞叹布施；为了对治破戒的人，所以呵斥布施而赞叹持戒等。问：见到什么相违之处，才会问密语和意趣呢？答：所说的‘因缘’（hetu-pratyaya，原因和条件）是有漏的因果，所说的‘法’（dharma，佛法）是无漏的道和无为涅槃（nirvana，寂灭），所说的‘佛’（Buddha，觉悟者）是无漏的果、十力（bala，佛陀的十种力量）、四无畏（vaisaradya，佛陀的四种无所畏惧的品质）等。这些自性和相状各不相同，怎么能见到不相似的因缘，就能见到法和佛呢？如果能见到，那么眼睛也能听到声音等。因为有这样的疑惑，所以才提出问题。 经文：‘什么是因缘？什么是法？什么是佛？如何见到因缘就能见到法？如何见到法就能见到佛？’说完这些话，这是五个提问。下面的经文解释这六个回答。接下来阐明总摄门第三所知事，文分为二，首先是标示，然后是解释。 经文：‘弥勒（Maitreya，慈氏菩萨）……’
English
English version: In order to guide those of external paths to enter the Dharma, the Buddha spoke of 'self' and so on ( 'self' refers to atman, a concept of individual soul or self). Just as in the Mahayana sutras, in order to guide beings from the Hinayana to the Mahayana and attain great fruit, the Buddha spoke of 'skandhas' (the five aggregates that constitute an individual), 'dhatus' (the elements that constitute experience), and so on. Regarding 'secret speech about self-nature', it is based on the parikalpita-svabhava (the imputed nature) that everything is said to be without self-nature, and based on the paratantra-svabhava (the dependent nature) and parinispanna-svabhava (the perfected nature) that everything is said to have self-nature, and so on. Regarding 'secret speech of antidotes', it is in order to counteract the eighty-four thousand afflictions of beings that various antidotal methods are taught. Regarding 'secret speech of transformation', as stated in the Abhidharma: 'Awakening to the impermanent as permanent, dwelling in inversion, afflicted by extreme afflictions, yet attaining unsurpassed Bodhi.' And it is also said: 'If a person can kill their parents, the king, and two kinds of pure practitioners, and can destroy the country and its relatives, such a person is called pure.' Regarding the four intentions, they are: 1. Equal intention; 2. Different time intention; 3. Different meaning intention; 4. Intention according to the person. Regarding equal intention, as stated in the Lankavatara Sutra, in order to base on the equality of body, Dharma, speech, and words, it is said that all Buddhas of the past are my body, and so on. Regarding different time intention, as stated in the sutra, if a good man hears the name of Ratnaketu Buddha, he will attain anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and so on. Regarding different meaning intention, as stated in the sutra, if one does not make offerings to Buddhas as numerous as the sands of the Ganges, one cannot realize the Mahayana Dharma, and so on. Regarding intention according to the person, as stated in the sutra, in order to counteract the miserly, generosity is praised; in order to counteract those who break precepts, generosity is rebuked and precepts are praised, and so on. Question: Seeing what contradiction does one ask about secret speech and intention? Answer: What is said about 'hetu-pratyaya' (causes and conditions) is the conditioned cause and effect, what is said about 'dharma' (the Dharma) is the unconditioned path and unconditioned nirvana (cessation), what is said about 'Buddha' (the Awakened One) is the unconditioned fruit, the ten balas (the ten powers of the Buddha), the four vaisaradyas (the four fearlessnesses of the Buddha), and so on. These natures and characteristics are all different. How can one see the dissimilar causes and conditions and then see the Dharma and the Buddha? If one could see, then the eyes could also hear sounds, and so on. Because of this doubt, the question is raised. Sutra: 'What are causes and conditions? What is the Dharma? What is the Buddha? How can seeing causes and conditions lead to seeing the Dharma? How can seeing the Dharma lead to seeing the Buddha?' Having said these words, these are the five questions. The following sutra explains these six answers. Next, clarifying the third aspect of the all-encompassing gate, the knowable things, the text is divided into two parts: first, the indication, and then the explanation. Sutra: 'Maitreya (the Bodhisattva of Loving-kindness)...' --------------------------------------------------------------------------------
Chinese
菩萨摩诃萨答具寿舍利子言今佛法王正遍知告诸比丘若见因缘即能见法若见于法即能见佛者 此初标也。言法王者。于一切法得自在故。若得自在。所说教法堪信受故。言正遍知者。此则为显法王之因。具四义故名为遍知。一无遗知。二无量知。三不共知。四不颠倒知。二释文分有二。一流转。二非流转。初又分三。一问。二答。三结。 经。此中何者是因缘 此初问也。上六问中答初问故。故致斯问。 经。言因缘者此有故彼有此生故彼生所谓无明缘行行缘识识缘名色名色缘六入六入缘触触缘受受缘爱爱缘取取缘有有缘生生缘老死愁叹苦忧恼而得生起 此二答也。言此有故彼有者。从不动缘而有故。言此生故彼生者。从无常缘而生故。诸余句义下经所明故不重释问。何故定列十二法耶。答为五义故。一能引支。即无明行识。二所引支。即名色六入触受。三能成支。即爱取有。四所成支。即生。五过失支。即老死。能引支者即是远因。能成支者即是近因。若无此二生不成故。故说二因。以此五义若少十二义不具足。若过十二即无所用故无加减。问。不说无明因故生死有始无明不从无因而生耶 答。无始已来依自性缘无明生故故无有始不成无因。若言非如理作意是无明因者。彼非正因是助因故。又非如理作 现代汉语译本：菩萨摩诃萨回答具寿舍利子说：‘现在佛法之王、正遍知者告诉各位比丘，如果能见到因缘，就能见到法；如果能见到法，就能见到佛。’这是最初的标示。所说法王，是因为对于一切法都得自在的缘故。如果得到自在，所说的教法就堪能被信受。所说正遍知，这是为了彰显法王的原因。具备四种含义，所以称为遍知：一是无遗知，二是无量知，三是不共知，四是不颠倒知。第二部分解释经文，分为两种：一是流转，二是非流转。首先说流转，又分为三部分：一问，二答，三总结。 经文：‘这其中，什么是因缘呢？’这是最初的提问。因为在前面的六个问题中，这是对第一个问题的回答，所以才提出这个问题。 经文：‘所说因缘，是指此有故彼有，此生故彼生。也就是无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死愁叹苦忧恼，从而产生。’这是第二个回答。所说‘此有故彼有’，是从不动的缘而有的缘故。所说‘此生故彼生’，是从无常的缘而生的缘故。其余句子的含义在下面的经文中会说明，所以不再重复解释。问：为什么一定要列出十二种法呢？答：为了五个含义的缘故。一是能引支，即无明（Avidya）行（Samskara）识（Vijnana）。二是所引支，即名色（Namarupa）六入（Sadayatana）触（Sparsa）受（Vedana）。三是能成支，即爱（Trsna）取（Upadana）有（Bhava）。四是所成支，即生（Jati）。五是过失支，即老死（Jaramarana）。能引支是远因，能成支是近因。如果没有这两种原因，生就不会产生。所以说两种原因。因为这五个含义，如果少于十二种，含义就不完整；如果多于十二种，就没有用处，所以没有增减。问：不说无明（Avidya）有因，难道生死有开始，无明（Avidya）不是从无因而生的吗？答：从无始以来，依靠自性缘，无明（Avidya）产生，所以没有开始，也不是没有原因。如果说不如理作意是无明（Avidya）的原因，那不是正因，而是助因。又不如理作