Chinese
言四合处者。言观身不净者。此身之上三十六物等种种不净。共成此身故。名不净言(云云)言观受是苦者。苦受乐受不苦不乐受。并皆是苦。众生不了。我执为乐。 迦叶菩萨等。等取弥勒文殊者是。 言观心无常者。此心念念还谢。众生不了。执为常相。 言观法无我者。于五蕴十八界上。本无其我人众生等。众生不了。横计有我。但不起如上倒见。得成圣道。口者因也。 言梵坛者。此云默槟。 言杂事律者。即根本部中下五十卷中说。 言结集时者。佛涅槃后。于王舍城七叶岩窟。集诸五百大阿罗汉。众请阿难升座说法。众起三疑。及乎阿难说如是我闻等。佛初成道。鹿野苑中初度五俱轮等。说四谛法。三转者(云云)。 言时方人者。即彼经中一时是。方者处也。人者听法之徒。 言教者。即十二分教是。 言理者。即是真如之性。 言行者。即八圣道。 言果者。即有上果无上果等(云云)。 言依愿得果为如者。布施得大福等(云云)。 言废别就总者。有二义。一要假耳根发识。意随分别。 言一一陈遂成繁广者。此是伏难云。经题之中但安根意思识则得。何要我闻。 现代汉语译本： 不度没有根基、没有水泽、没有...不能滋润的枯木。 关于‘四合处’的说法，是指观察身体是不洁净的。这个身体由三十六种不净之物组成，所以称为‘不净’（云云）。关于‘观察感受是痛苦’的说法，痛苦的感受、快乐的感受、不苦不乐的感受，全部都是痛苦。众生不明白这个道理，执着地认为是快乐。 迦叶菩萨等，‘等’字包括弥勒菩萨、文殊菩萨等。 关于‘观察心是无常’的说法，这个心念头生灭不停。众生不明白这个道理，执着地认为是常相。 关于‘观察法是无我’的说法，在五蕴（色、受、想、行、识）、十八界（六根、六尘、六识）上，本来就没有我、人、众生等等。众生不明白这个道理，胡乱地认为有我。只要不产生如上的颠倒见解，就能成就圣道。‘口’是原因。 关于‘梵坛’的说法，这里指的是默槟（Brahmatala）。 关于‘杂事律’的说法，就是在根本律部（Mūlasarvāstivāda-vinaya）的下五十卷中说的。 关于‘结集时’的说法，佛陀涅槃后，在王舍城（Rājagṛha）七叶岩窟（Saptaparṇa Cave），聚集了五百位大阿罗汉。大众请阿难（Ānanda）升座说法。大众产生了三个疑问，等到阿难说‘如是我闻’等等。佛陀最初成道，在鹿野苑（Sārnāth）最初度化五俱轮（Pañcavargika）等人，宣说四谛法（catvāri āryasatyāni），三转（云云）。 关于‘时方人’的说法，就是那部经中的‘一时’。‘方’指的是处所。‘人’指的是听法的徒众。 关于‘教’的说法，就是十二分教（dvādaśāṅga-buddhavacana）。 关于‘理’的说法，就是真如（tathatā）的自性。 关于‘行’的说法，就是八圣道（aṣṭāṅga-mārga）。 关于‘果’的说法，就是有上果、无上果等等（云云）。 关于‘依靠愿力得到果报’的说法，比如布施得到大福报等等（云云）。 关于‘舍弃个别而归于总体’的说法，有两种含义。一是要借助耳根（śrotendriya）来发起意识，意识随着进行分别。 关于‘一一陈述最终变得繁琐’的说法，这是为了反驳提问，说在经题之中只安立根、意思、识就可以，为什么还要‘我闻’。
English
English version: It does not save withered wood that has no roots, no moisture, no... cannot moisten. Regarding the statement of 'four confluences,' it refers to observing the body as impure. This body is composed of thirty-six kinds of impure substances, hence it is called 'impure' (etc.). Regarding the statement of 'observing feeling as suffering,' painful feelings, pleasant feelings, neither painful nor pleasant feelings, all are suffering. Sentient beings do not understand this, clinging to them as pleasure. Kāśyapa Bodhisattva, etc., 'etc.' includes Maitreya Bodhisattva, Mañjuśrī Bodhisattva, etc. Regarding the statement of 'observing the mind as impermanent,' this mind is constantly arising and ceasing. Sentient beings do not understand this, clinging to it as permanent. Regarding the statement of 'observing dharmas as without self,' in the five skandhas (pañca-skandha) [form, feeling, perception, mental formations, consciousness], and the eighteen dhātus (aṣṭādaśa dhātu) [six sense organs, six sense objects, six consciousnesses], there is originally no self, person, sentient being, etc. Sentient beings do not understand this, mistakenly thinking there is a self. As long as one does not generate such inverted views, one can attain the holy path. 'Mouth' is the cause. Regarding the statement of 'Brahmatala,' it refers to Mòbīn (Brahmatala). Regarding the statement of 'Miscellaneous Matters Vinaya,' it is spoken in the latter fifty volumes of the Mūlasarvāstivāda-vinaya. Regarding the statement of 'time of compilation,' after the Buddha's Nirvāṇa, in the Saptaparṇa Cave (Saptaparṇa Cave) in Rājagṛha (Rājagṛha), five hundred great Arhats gathered. The assembly requested Ānanda (Ānanda) to ascend the seat and expound the Dharma. The assembly raised three doubts, and then Ānanda said 'Thus have I heard' etc. The Buddha initially attained enlightenment, and in Sārnāth (Sārnāth) initially liberated the Pañcavargika (Pañcavargika) and others, expounding the Four Noble Truths (catvāri āryasatyāni), three turnings (etc.). Regarding the statement of 'time, place, person,' it is the 'at one time' in that sutra. 'Place' refers to the location. 'Person' refers to the disciples who listen to the Dharma. Regarding the statement of 'teaching,' it is the twelvefold division of the teachings (dvādaśāṅga-buddhavacana). Regarding the statement of 'principle,' it is the nature of Suchness (tathatā). Regarding the statement of 'practice,' it is the Noble Eightfold Path (aṣṭāṅga-mārga). Regarding the statement of 'fruit,' it is the superior fruit, the unsurpassed fruit, etc. (etc.). Regarding the statement of 'relying on vows to obtain results,' for example, giving alms to obtain great blessings, etc. (etc.). Regarding the statement of 'abandoning the particular and returning to the general,' there are two meanings. One is that it is necessary to rely on the ear sense (śrotendriya) to generate consciousness, and the mind follows to discriminate. Regarding the statement of 'stating each one ultimately becomes cumbersome,' this is to refute the question, saying that in the title of the sutra, it is sufficient to establish the root, mind, and consciousness, why is 'Thus I have heard' necessary? --------------------------------------------------------------------------------
Chinese
答。义者安如是遂成繁广 何故但不举一。答。若举一者义用不用 又伏难云。若尔何不经。 言无我闻。为引外道入法故。遂立我闻。如佛方便为长爪梵志问佛世尊假立其我。 言善合时宜者。应食前堪化度者即以度之。若食后堪度者即以度之。 言机感相应者。譬如清水。随器大小。并感月影于中。能现大小之影。言相应得益者。诸佛如来。随众生三乘根性。应时说法。令众生各获益。亦如医人。随病冷热令服其药。即得疾愈。 言外典无如是能者。无如上应机设教。应病施药。无一时之言。 言前简说听者。余部经中简取四法。 言后简说听者。则是食前食后义。 言若尔诸法应非唯识者。伏难云。此四法经。若依大乘三宗之中。且是唯识宗之所摄。如上立一及时心外法故。此法应非唯识。答辞同决文。 言世识者。即是世间器世间。 言数识者。一二三四是。 言最胜尊者。即是佛也。 言自在者。三界九地见修等烦恼不能系缚。于烦恼得自在故。 言炎猛者。以智慧火烧烦恼薪故。 言端严者。为恭敬父母师僧和上。获得三十二相八十种好等。 言吉祥者。亲近恭养咸称赞故具吉祥。譬如盲者得见哑者能语等(云 现代汉语译本： 问：如果道理是这样，那么就应该变得繁复广大，为什么只举出一个呢？答：如果只举出一个，那么道理的作用就无法发挥。又有人反驳说：如果这样，为什么经文中不这样说？ 说‘无我闻’，是为了引导外道进入佛法，所以才设立‘我闻’。就像佛陀为了长爪梵志（Changzhua Brahman）问佛世尊而假设设立‘我’一样，这是一种方便法门。 说‘善合时宜’，是指应该在饭前度化的人，就在饭前度化；如果应该在饭后度化的人，就在饭后度化。 说‘机感相应’，譬如清水，随着器皿的大小，都能感应到月亮的影子在其中，能够显现大小不同的影子。说‘相应得益’，诸佛如来，随着众生三乘（Three Vehicles）的根性，应时说法，使众生各自获得利益，也像医生，随着病情的寒热，让病人服用相应的药物，就能使疾病痊愈。 说‘外典无如是能者’，是指没有像佛法这样能够应机设教，应病施药，没有一时不变的言论。 说‘前简说听者’，其余部的经典中简要地选取了四法。 说‘后简说听者’，就是指饭前饭后的意义。 说‘若尔诸法应非唯识者’，这是反驳说：这四法经，如果依据大乘（Mahayana）三宗（Three Schools）之中，那么就属于唯识宗（Yogacara School）所摄。如上所说，因为立一及时心外法，所以此法应该不是唯识。回答与决文相同。 说‘世识者’，就是指世间器世间（Worldly realm）。 说‘数识者’，就是指一二三四等数字。 说‘最胜尊者’，就是指佛陀。 说‘自在者’，是指三界（Three Realms）九地（Nine abodes of sentient beings）的见修等烦恼不能束缚，对于烦恼能够自在。 说‘炎猛者’，是指用智慧之火焚烧烦恼的柴薪。 说‘端严者’，是指因为恭敬父母、师僧（Teachers and Sangha）、和尚（Upadhyaya），而获得三十二相（Thirty-two marks of a Buddha）八十种好（Eighty minor marks of a Buddha）等。 说‘吉祥者’，是指亲近恭敬供养，大家都称赞，所以具备吉祥。譬如盲人能够看见，哑巴能够说话等。
English
English version: Question: If the principle is like this, then it should become complex and extensive, why only cite one? Answer: If only one is cited, then the function of the principle cannot be exerted. Someone further objects: If that's the case, why doesn't the sutra say so? Saying 'I heard' (无我闻) is to guide non-Buddhists into the Dharma, so 'I heard' is established. Just like the Buddha hypothetically established 'I' for Changzhua Brahman's (长爪梵志) question to the World Honored One, this is a skillful means. Saying 'well-suited to the time' (善合时宜) means that those who should be converted before meals should be converted before meals; if those who should be converted after meals should be converted after meals. Saying 'response corresponding to the occasion' (机感相应) is like clear water, depending on the size of the container, all can sense the moon's reflection within, able to show shadows of different sizes. Saying 'correspondingly obtaining benefit' (相应得益), the Buddhas and Tathagatas, according to the three vehicles' (三乘) nature of sentient beings, teach the Dharma at the appropriate time, enabling sentient beings to each obtain benefit, just like a doctor, according to the cold or heat of the illness, lets the patient take the corresponding medicine, which can cure the disease. Saying 'external scriptures do not have such ability' (外典无如是能者) means that there is nothing like the Buddha's Dharma that can establish teachings according to the occasion and administer medicine according to the illness, without unchanging words at any time. Saying 'the former briefly explains the listeners' (前简说听者), the other parts of the scriptures briefly select the four dharmas. Saying 'the latter briefly explains the listeners' (后简说听者) refers to the meaning of before and after meals. Saying 'if that's the case, all dharmas should not be only consciousness' (若尔诸法应非唯识者) is an objection: This sutra of four dharmas, if based on the three schools (三宗) of Mahayana (大乘), then it belongs to the Yogacara School (唯识宗). As mentioned above, because it establishes one time and a dharma outside the mind, this dharma should not be only consciousness. The answer is the same as the decisive text. Saying 'worldly consciousness' (世识者) refers to the worldly realm (世间) and the container world (器世间). Saying 'numerical consciousness' (数识者) refers to numbers such as one, two, three, four. Saying 'the most supreme honored one' (最胜尊者) refers to the Buddha. Saying 'unrestrained one' (自在者) means that the afflictions of the three realms (三界) and the nine abodes of sentient beings (九地), such as views and cultivation, cannot bind, and one is free from afflictions. Saying 'fierce and vigorous' (炎猛者) means burning the firewood of afflictions with the fire of wisdom. Saying 'dignified and solemn' (端严者) means obtaining the thirty-two marks of a Buddha (三十二相) and the eighty minor marks of a Buddha (八十种好) etc., because of respecting parents, teachers and Sangha (师僧), and Upadhyaya (和尚). Saying 'auspicious' (吉祥者) means that because of approaching, respecting, and making offerings, everyone praises, so one possesses auspiciousness. For example, a blind person can see, a mute person can speak, etc. -------------------------------------------------------------------------------- 云)。
Chinese
言常起方便利益安乐者。世间利益出世间安乐。或增上胜安乐决定生利益翻。覆用名尊贵义。亦云精进。 言佛具十德者。伏难云。何不经初安正遍知等。但云薄伽梵名。答。辞如决中。 言然佛世尊有三身者。伏难云。因论生论。因论生语。又问。佛有三者。为小根人即化身说。化身者即丈六全身是 应身者为地上说。应以佛身得度者。即现佛身而为说法。 言报身者。大圆镜智为体。以分别智隐一真如性为境。约前二身论。法身似有说。若约法身论。无说不说。 现代汉语译本： ‘言常起方便利益安乐者’，指的是世间的利益和出世间的安乐。或者说是增上殊胜的安乐，决定能够产生利益。‘翻覆用名尊贵义’，也可以说是精进。 ‘言佛具十德者’，有人反驳说：为什么不在经文一开始就安立‘正遍知’等等，而只说‘薄伽梵’（Bhagavan，世尊）这个名号呢？回答是：这个说法就像《决中》所说的那样。 ‘言然佛世尊有三身者’，有人反驳说：这是因论而生论，因论而生语。又问：佛有三种身，是为了小根器的人而说化身吗？化身就是丈六金身吗？应身是为了地上菩萨而说吗？应以佛身得度的人，就现佛身而为说法吗？ ‘言报身者’，以大圆镜智为本体，以分别智隐没一真如性为境界。如果以前面两种身来讨论，法身似乎可以被描述。如果以法身来讨论，则无可说不可说。