English
English version For the Pratyekabuddhas (Solitary Buddhas), the Dharma of Dependent Origination contemplation is expounded. Since Pratyekabuddhas also have teachings, why isn't a Pratyekabuddha-pitaka (collection) established? Answer: According to the 'Pu Yao Jing' (a sutra), the teachings of the Three Vehicles—Sravaka (Hearers), Pratyekabuddha, and Bodhisattva—establish the Three Pitakas (collections). Now, according to this treatise and the 'Yogacarabhumi-sastra', the reason why a Pratyekabuddha-pitaka is not established is that for those who seem to awaken to the contemplation of Dependent Origination as if hearing the teachings of others, they are like those who attain enlightenment by hearing the teachings of others, similar to the Sravakas, and are therefore classified into the Sravaka-pitaka. Only those with superior and sharp faculties, born in times without the Buddha's Dharma, where no teachings can be heard, are suitable to rely on the power of thought and cultivation to realize Dependent Origination themselves and attain the fruit of the Path. Because they have practice, they can be established as a Vehicle. Because no teachings can be heard, a Pitaka is not established. Within the Sravaka-pitaka, there are two types of teachings: First, the teaching of establishing self-nature, which is directed at those who understand the absence of a self (Atman) within the aggregation of the five Skandhas (aggregates), but cling to fixed self-nature in the individual Dharmas (elements) such as the Skandhas. As the sutra says, 'Self-nature, clinging to the self-nature of the mind, all Dharmas of the three times have fixed self-nature.' This is because they have not yet realized the emptiness of Dharmas (Dharmasunyata). Second, the teaching of breaking self-nature, which is directed at those with slightly sharper faculties, who also understand the absence of a self and know that individual Dharmas such as the Skandhas arise from the aggregation of conditions and originally have no self-nature. This is a partial understanding of the emptiness of Dharmas. Although these two types of people have different depths of understanding, they both seem to awaken to the small fruit by hearing the teachings of others. Therefore, in general, the teachings directed at them are classified as the Sravaka-pitaka. Within the Bodhisattva-pitaka, there are two types of teachings: First, the explicit teaching, which eliminates all Dharmas within the discriminated self-nature. As the sutra says, 'Form (Rupa) is empty, and even Nirvana is ultimately empty.' This is the formless Mahayana, also called the explicit teaching. Second, based on the dependent nature (Paratantra) and true nature (Bhutatathata), it expounds the true Dependent Origination, Suchness (Tathata), true and undefiled Dharmas, etc. This is the Dependent Origination Mahayana, the self-nature abiding Vehicle, also called the secret teaching. Although the contents of these two types of teachings have different depths, they are both for Bodhisattvas with sharp faculties to diligently cultivate great practices and realize the great fruit. Therefore, in general, they are classified as the Bodhisattva-pitaka. The two teachings in this treatise connect the two teachings. If the three self-nature emptinesses, etc., are expounded, it is the explicit teaching. If the initial equality, etc., is expounded, it is included in the secret teaching. Thirdly, explaining the tenets expounded by the teachings. According to the meaning of the following text, there are two tenets: one is based on the Two Truths (Samvriti-satya and Paramartha-satya), and the other is based on Buddha-nature. Speaking of the Two Truths, if discussing the conventional truth (Samvriti-satya), then the Vijnanavada (Yogacara) is the tenet to be expounded. If speaking of the ultimate truth (Paramartha-satya), then the two no-selves (Anatta) and Suchness (Tathata) are the tenets. --------------------------------------------------------------------------------
Chinese
所诠宗旨。故下释云。一切法以识为相。以真如为体故。又云。知尘无所有是通达真。知唯有识是通达俗也 二约性者。论圣人兴教意。正欲显理成行行成得果故。初二胜相即自性住佛性。于中初胜相。若论心功能即是如实因缘。若据实是心真如。故下释云。此即此阿黎耶识界以解为性。此界有五义等也。亦名不空如来藏。地经亦明缘阿黎耶识作第一义谛观即心真如也。何者。是染染依止观。此明心功能与十二因缘染法为依止。即如实因缘也。第二胜相中。若就相即是三性是前因缘所生果。若据实三性本不有即无三性名空真如亦名空如来藏。故下论云。如取不有故三性成无性也。此空不空二种真如法相所摄。二实体无二故。初二胜相名自性住佛性也。其间六胜相名引出佛性。由行成治障显出自性住理故名引出也。后二胜相名至得果佛性。由得至果位遂前自性住因引出因故名至得果也。圣人兴教意为成此三故。以三种佛性为所诠宗旨也。故下文言。若欲释佛体及因果。其数如此故说次第。故知十胜相是三种佛性也。论能诠教体。即执性宗有二所以。音声性色法为体 故彼论云。佛语语情故。二依经本即以名味等不相应法为体。破性宗以二念已去相续似声为体。即法入摄意识知。大乘宗以似音声性色识为体故。论音声所诠 现代汉语译本： 所诠释的宗旨。因此，下面的解释说：‘一切法以识为相，以真如为体。’又说：‘知道尘埃无所有，是通达真谛；知道只有识，是通达世俗。’ 二、约性而论。论述圣人兴教的意图，正是为了显明真理，成就修行，修行成就而得果。最初的两个殊胜之相，就是自性住佛性。其中，第一个殊胜之相，如果从心的功能来说，就是如实因缘；如果根据实际情况来说，就是心的真如。因此，下面的解释说：‘这就是阿黎耶识界，以理解为特性。’这个界有五种意义等等。也叫做不空如来藏。《地经》也阐明，缘阿黎耶识作第一义谛观，就是心真如。什么是染染依止观呢？这说明心的功能与十二因缘的染法为依止，就是如实因缘。 第二个殊胜之相中，如果就现象而言，就是三性，是前因缘所生的果；如果根据实际情况来说，三性本来不存在，就是无三性，名为空真如，也叫做空如来藏。因此，下面的论述说：‘如取不有，故三性成无性。’这空与不空两种真如，为法相所摄。二实体没有差别。最初的两个殊胜之相，名为自性住佛性。中间的六个殊胜之相，名为引出佛性。由修行成就，治理障碍，显出自性住的真理，所以名为引出。最后的两个殊胜之相，名为至得果佛性。由得到至果的果位，遂成之前的自性住因和引出因，所以名为至得果。圣人兴教的意图，是为了成就这三种佛性，以三种佛性为所诠释的宗旨。因此，下面的经文说：‘如果想要解释佛的本体以及因果，其数量就是这样，所以说次第。’由此可知，十个殊胜之相就是三种佛性。 论述能诠释的教体，即执性宗有两个原因：一是音声性色法为体。因此，那部论典说：‘佛语语情。’二是依据经本，即以名味等不相应法为体。破性宗以二念已去相续的相似声音为体，即法入摄意识知。大乘宗以相似音声性色识为体。论述音声所诠
English
English version: The purport of what is being explained. Therefore, the following explanation says: 'All dharmas take consciousness as their characteristic and Suchness as their essence.' It also says: 'Knowing that dust has no existence is penetrating the truth; knowing that only consciousness exists is penetrating the mundane.' Secondly, discussing it in terms of nature. The intention of the sages in establishing teachings is precisely to reveal the truth, accomplish practice, and attain fruition through practice. The first two excellent characteristics are the inherently abiding Buddha-nature. Among them, the first excellent characteristic, if discussed in terms of the function of the mind, is Thusness as the cause and condition; if based on reality, it is the true Suchness of the mind. Therefore, the following explanation says: 'This is the realm of Ālaya-consciousness, with understanding as its characteristic.' This realm has five meanings, etc. It is also called the Unempty Tathāgata-garbha. The *Daśabhūmika Sūtra* also clarifies that contemplating the Ālaya-consciousness as the ultimate truth is the true Suchness of the mind. What is the contemplation of defilement relying on defilement? This explains that the function of the mind relies on the defiled dharmas of the twelve links of dependent origination, which is Thusness as the cause and condition. In the second excellent characteristic, if considered in terms of phenomena, it is the three natures, which are the result of the previous causes and conditions; if based on reality, the three natures are originally non-existent, which is the absence of three natures, called Empty Suchness, also called the Empty Tathāgata-garbha. Therefore, the following treatise says: 'Because one grasps what is non-existent, the three natures become without nature.' These two kinds of Suchness, empty and unempty, are encompassed by the characteristics of dharmas. The two entities are not different. The first two excellent characteristics are called the inherently abiding Buddha-nature. The six excellent characteristics in between are called the Buddha-nature that is brought forth. Because practice accomplishes the taming of obstacles, revealing the truth of the inherently abiding nature, it is called bringing forth. The last two excellent characteristics are called the Buddha-nature of attaining the fruit. Because one attains the state of attaining the fruit, fulfilling the previous inherently abiding cause and the cause of bringing forth, it is called attaining the fruit. The intention of the sages in establishing teachings is to accomplish these three kinds of Buddha-nature, taking the three kinds of Buddha-nature as the purport of what is being explained. Therefore, the following text says: 'If one wants to explain the Buddha's essence and the causes and effects, the number is like this, so the order is explained.' From this, it can be known that the ten excellent characteristics are the three kinds of Buddha-nature. Discussing the teaching body that can explain, the doctrine of clinging to nature has two reasons: first, the nature of sound and form is the essence. Therefore, that treatise says: 'The Buddha's words express emotions.' Second, based on the sutra text, it takes non-corresponding dharmas such as names and tastes as its essence. The doctrine of refuting nature takes the continuous similar sound from the second thought onwards as its essence, which is the consciousness that knows the dharma entering into the collection. The Mahāyāna doctrine takes the similar sound, nature, form, and consciousness as its essence. Discussing what the sound explains -------------------------------------------------------------------------------- 名句味也。
Chinese
第四次释论之题目 所言摄者。泛论摄义有四种。一以文摄文。如以摄大乘论四字为本即摄一部文教皆尽故。下文言。又部当类相摄故名藏也。二以义摄义。如以依止相为本摄一切义皆尽故。下文言。此依止是应知等九义所依藏故言所摄也。三以义摄文。一切文教皆依义施设故。故下论明。由证真如理能摄文及义故名持也。四以文摄义。即此摄大乘论文是也。论文虽简略。总摄诸部大乘所诠之义。为十种胜相聚。此文下此即以文摄义故名摄也 言大者有三种。一体大。即目前空不空二种真如平等不增减故也。二相大。即真如体上具恒沙无漏性功德差别故。名相举一一德皆遍满法界故常故。故名大也。三用大。即此真如在因有任持染净内熏等用。至果有起应化二身无住处涅槃等用。举一一用皆遍法界故常故。所以名大。虽情见有废兴。用恒常也 乘者有三种。一理乘。即初二胜相自性住佛性。二行乘。即中六胜相引出佛性。三果乘。即后二胜相至德果佛性。故下释论明。乘有三义。一性。二随。三德也。三世诸佛菩萨依乘。此法别如来地故名乘也 论者有四种。一难论。如中百等。二集义论。如毗昙成实地持等。三释宗论。如法华论往生论等。四释文论。如智度十地论等。此之四种通名论者。皆假为 名句的意义就在于此。 第四次解释的题目是‘所言摄者’（所说包含的意义）。泛泛而论，‘摄’（包含）有四种含义：第一种是以文摄文，例如以‘摄大乘论’这四个字为根本，就包含了整部经文的教义。所以下文说：‘又因为各部经典按照类别互相包含，所以称为藏。’第二种是以义摄义，例如以‘依止相’（所依赖的相）为根本，就包含了所有意义。所以下文说：‘这个依止是应知等九种意义所依赖的藏，所以称为所摄。’第三种是以义摄文，一切经文教义都依据意义而设立。所以下文说明：‘由于证悟真如的道理，能够包含经文和意义，所以称为持。’第四种是以文摄义，就是这部《摄大乘论》的经文。经文虽然简略，却总括了各部大乘经典所诠释的意义，具备十种殊胜的相。因此，下文说：‘这就是以文摄义，所以称为摄。’ ‘大’有三种含义：第一是体大，即目前空与不空两种真如平等，不增不减。第二是相大，即真如本体上具备恒河沙数般无漏的性功德差别。称为‘相’，是因为每一项功德都遍满法界，永恒不变，所以称为‘大’。第三是用大，即此真如在因地时，具有任持染净、内在熏习等作用；到了果地时，具有示现应化二身、无住处涅槃等作用。举例来说，每一项作用都遍满法界，永恒不变，所以称为‘大’。虽然情见有兴衰，但作用是永恒不变的。 ‘乘’有三种含义：第一是理乘，即最初两种殊胜的相——自性住佛性（本自具有的佛性）。第二是行乘，即中间六种殊胜的相——引出佛性。第三是果乘，即最后两种殊胜的相——至德果佛性（达到德行的果位的佛性）。所以下文解释说：‘乘有三种意义：一是自性，二是随顺，三是功德。’三世诸佛菩萨依此乘，此法不同于如来地，所以称为乘。 ‘论’有四种：第一是难论，如《中论》、《百论》等。第二是集义论，如《毗昙》、《成实论》、《地持论》等。第三是释宗论，如《法华论》、《往生论》等。第四是释文论，如《智度论》、《十地论》等。这四种都可以称为‘论’，都是假借...