Chinese
大正藏第 85 册 No. 2902 法句经疏 No. 2902 [cf. No. 2901] 法句经疏 夫至理无言。称谓斯断。玄宗幽寂心行莫缘。称谓斯断故。则有言伤其旨。心行莫缘故。则作意失其真。所以掩室摩竭用启息言无际。杜口毗耶以通得意之路。斯皆理为神御故。圣以之默。岂曰无辩。辩所不能言也。◎ ◎就法彰目。或人事并陈。或法喻双说。今此经者人皆为名。佛是能说之人。法是可谈之理也 天竺梵音号曰佛陀。此出译言名为觉者。无明如来独秀重幽。孤明臣夜照达有无。解穷真俗。觉行圆满。导悟群生。故称为佛。畅四辨于舌端。敷八音于听表。谈法性则名义俱空。论善友则功穷后际。众乃庆所过而怀之。如来愁之而感伤。遂使振及遐方。异出云集再扬深法。极乐无动普光悟忍。于无生宝明蒙记于十号。宣自金口闻之彼意。故名为说也。法者有其四种。谓理教行果。今言法句。则通收四门。法是所诠之旨。谓行理果。法句是能诠之教。谓金刚之说。今为对诠明旨。所以故须局三为法。轨生物解。因以名焉。法分自彰。显在平教。文势相属。诠理义周。故名为句。经者此土之言。梵云修多罗。良以此土之人贵重五经义少相以故番译家以经字代修多 罗。修多罗有五义。出自广文。一者出生。出生诸义故。二者勇众。义味无尽故。三者显示。显示诸义故。四者绳墨。分辩邪正故。五者结鬘。贯穷诸法故。经有二义。一法。二常。常者人虽古今教仪恒定。法者五经显治道之得失。明人伦之是非也。多罗五义略举六条。一谓涌泉。二称绳墨。涌泉注而无竭。此义可以自常。绳墨则辨定正邪。兹义又当其法也。卷谓卷舒。文无二轴。称之一也。故云佛说法句经一卷也。自下释文大判有三。初明序分。佛告宝明已下。次辨正宗。尔时文殊已下。明流通分。大圣说经之依有由致故先明序。序义既兴。宜陈奥旨。次辨正宗。正法既宣。非唯独益当时。远被将来。使道光无绝。所以第三明流通分也。序义虽众无过有二。一者发起序。谓。起化由藉大圣得说。托处假时动地放光。有缘斯集。类藉此等。起发正经启化之由。故名发起序。二者证信序。阿难禀宣佛化。将来未闻欲以圣言泽流万代故。言如是之法我从佛闻。证已所传深为可信。从此立名故云证信序。文中初明证信序。于是众中已下明发起序。初证信者。佛教阿难。一切经初云。如是我闻一时佛在某方某国某处。为某甲等若干人说。经文虽六句则唯三。一为息诤。二示信相。第三证说。初我闻者。谓阿难对众陈己餐受。听 说非他故称为闻。犹是我闻也。此则第一息诤法。若出我闻之外。则便有执。有执则起诤。今言我从佛闻。则明已无执。彼亦无诤也。又爱有二种。一者我爱。二者法爱。外道出家能断我爱。不断法爱。故情有所执。然佛弟子二爱并除。法爱既尽执竞都息。始称我闻存于此也。我有三种。一者见我。二者慢我。三者名字我。阿难既是是无学圣人。见息惑尽。虽无二我。随世流布故有名字我也。如是者示信相也。明有信之人能入佛法。信言此经如是。不信者言此经不如是也。故肇师言。如是者信顺之辞也。夫信则所言之理顺。理顺则师资之道成。违之者正言而致返还。原之路绝虽无丰约非信不传。故于经首创建如是也。一时者。自下时方人三事。证实非虚。方是说经之处。人谓菩萨等众。一时者说经时也。于此时中佛说如是经也。又法五启运之日。大众嘉集之晨。故言一时。婆伽婆者。标于化主世尊总号也。破烦恼习。种智现前。觉一切法。号曰婆伽婆也。在日月宫中者。说经处也。下列众有二。初明纯众。二明杂众及他方众也。前中初举数列名。第二总结。菩萨摩诃萨者通号也。若依梵本。应言摩诃菩提萨埵质搪。摩诃言大。菩提言道。萨埵名众生。质搪言心。谓大道心众生也。下明杂众中有二。初明人天众。亦云出 现代汉语译本 ‘说非他故称为闻’，这就像是‘我是这样听说的’。这是第一种止息争论的方法。如果超出‘我闻’之外，就会产生执着。有了执着就会引起争论。现在说‘我从佛陀那里听闻’，就表明已经没有执着，对方也不会争论。 此外，爱有两种：一种是‘我爱’，一种是‘法爱’。外道出家之人能够断除‘我爱’，却不能断除‘法爱’，所以情感上有所执着。然而，佛陀的弟子两种爱都断除。‘法爱’既然断尽，执着也就完全止息，这才称得上‘我闻’存在于此。 ‘我’有三种：一是‘见我’（错误的见解认为有我），二是‘慢我’（傲慢之心认为我比别人强），三是‘名字我’（世俗意义上的我）。阿难已经是无学圣人，‘见我’已经止息，惑业已经断尽。虽然没有前两种‘我’，但为了随顺世俗的流布，所以还有‘名字我’。 ‘如是’，是表示信顺的相状。表明有信心的人能够进入佛法。相信的人会说这部经是‘如是’，不相信的人会说这部经不是‘如是’。所以肇法师说，‘如是’是信顺的言辞。信顺，那么所说的道理就顺畅；道理顺畅，那么师徒之间的道义就能成就。违背信顺，即使是正当的言辞也会导致背离。真理的道路断绝，即使没有丰厚或贫乏，没有信心就无法传达。所以在经文的开头创建‘如是’。 ‘一时’，从下面的时间、地点、人物三件事，证实所说是真实不虚的。‘方’是说经的地点，‘人’是指菩萨等大众，‘一时’是说经的时间。在这个时间里，佛陀说了这部‘如是’的经。 此外，佛法五种启运之日，大众欢聚的早晨，所以说是‘一时’。‘婆伽婆’（Bhagavan），标明教化的主，是世尊的总称。破除烦恼习气，种智显现，觉悟一切法，号为‘婆伽婆’。 ‘在日月宫中’，是说经的地点。下面列出听众，分为两种：一是纯众，二是杂众及他方众。前面先列举数量和名称，第二部分是总结。‘菩萨摩诃萨’（Bodhisattva-Mahasattva），是通用的称呼。如果按照梵文本，应该说‘摩诃菩提萨埵质搪’（Mahabodhisattva-cittotpada）。‘摩诃’（maha）意思是‘大’，‘菩提’（bodhi）意思是‘道’，‘萨埵’（sattva）意思是‘众生’，‘质搪’（cittotpada）意思是‘心’。指的是发大道心的众生。 下面说明杂众，分为两种：一是人天众，也可以说是出家众。
English
English version ‘Saying it is not from another source is called hearing.’ This is like saying ‘Thus I have heard.’ This is the first method of stopping disputes. If it goes beyond ‘I have heard,’ then there will be attachment. With attachment, disputes will arise. Now, saying ‘I heard from the Buddha’ indicates that there is no attachment, and the other party will not dispute. Furthermore, there are two types of love: one is ‘self-love,’ and the other is ‘dharma-love.’ Non-Buddhist renunciates can cut off ‘self-love’ but cannot cut off ‘dharma-love,’ so they are emotionally attached. However, the Buddha's disciples eliminate both types of love. Since ‘dharma-love’ is exhausted, attachment is completely stopped, and this is what is meant by ‘Thus I have heard.’ There are three types of ‘self’: one is ‘view-self’ (the mistaken view that there is a self), two is ‘conceit-self’ (the arrogant thought that I am better than others), and three is ‘name-self’ (the self in the worldly sense). Ananda is already a non-learning saint, ‘view-self’ has been stopped, and afflictions have been exhausted. Although there are no first two types of ‘self’, but in order to follow the flow of the world, there is still ‘name-self.’ ‘Thus it is’ indicates the aspect of faith and compliance. It shows that people with faith can enter the Buddhadharma. Those who believe will say that this sutra is ‘Thus it is,’ and those who do not believe will say that this sutra is not ‘Thus it is.’ Therefore, Master Zhao said, ‘Thus it is’ is a word of faith and compliance. With faith and compliance, the principle being spoken is smooth; when the principle is smooth, the morality between teacher and disciple can be achieved. Violating faith and compliance, even proper words will lead to betrayal. The path of truth is cut off, and even without abundance or poverty, it cannot be transmitted without faith. Therefore, ‘Thus it is’ is created at the beginning of the sutra. ‘At one time,’ from the three matters of time, place, and people below, it proves that what is said is true and not false. ‘Place’ is the place where the sutra is spoken, ‘people’ refers to the great assembly of Bodhisattvas, and ‘one time’ is the time when the sutra is spoken. At this time, the Buddha spoke this sutra of ‘Thus it is.’ In addition, the day of the five kinds of Dharma's initiation, the morning when the great assembly gathers happily, so it is said to be ‘at one time.’ ‘Bhagavan’ (婆伽婆), marks the master of teaching, is the general title of the World Honored One. Breaking through the habits of afflictions, the wisdom of all kinds manifests, and awakening to all dharmas, is called ‘Bhagavan.’ ‘In the Palace of the Sun and Moon’ is the place where the sutra is spoken. Below are the listeners, divided into two types: one is the pure assembly, and the other is the mixed assembly and assemblies from other places. The first part lists the numbers and names, and the second part is a summary. ‘Bodhisattva-Mahasattva’ (菩萨摩诃萨) is a common term. According to the Sanskrit text, it should be said ‘Mahabodhisattva-cittotpada’ (摩诃菩提萨埵质搪). ‘Maha’ (摩诃) means ‘great,’ ‘bodhi’ (菩提) means ‘path,’ ‘sattva’ (萨埵) means ‘sentient beings,’ and ‘cittotpada’ (质搪) means ‘mind.’ It refers to sentient beings who have developed the great mind of enlightenment. Below explains the mixed assembly, divided into two types: one is the assembly of humans and devas, which can also be said to be the renunciate assembly. --------------------------------------------------------------------------------
Chinese
家在家众。二明八部众也。前中初明出家众。二明俗众。言比丘比丘尼者出家众也。释有四义。一破烦恼。二持净戒。三能怖魔。四净乞食。离四口食也。下明俗众。优婆塞等谓清信男女也。复有大天者梵释诸天也。下明八部众。龙有三种。一在地龙。二在虚空。三在海水。之下夜叉。汉言轻捷神。有三种。一在地。二在空。三在下天。守宫城门。故智度论言。帝释有九百九十九门。门别有十六青衣夜叉守之。地夜叉但以财施故不能飞空。天夜叉。以车马施故能飞行。佛转法轮时。地夜叉唱。空夜叉闻。空夜叉唱。天空夜叉闻。如是乃至梵天也。神者受善恶杂报。以人天而非人天。其形胜人而劣天。身轻微难见也。 自下第二以明发起序。就中有二。初宝明陈昔蒙记请而立名因缘。第二如来正道也。而中有三。初承力清而彰己积习所依。言承佛威神者。圣德尊高辄难启问。自非降神下被。无由直请也。燃灯佛者。标其授记之尊。出家学道。正明又植善本也。世尊即授下第二明记所立名。尔时宝明下第三问名字所由。但宝明今问多为审定其理证成已解。又为请首因弘至道。望与时众共闻深法。故言云何授我号为宝明乎。下答中。初文外略。明燃灯世尊立名远意。第二就文分别。即明释迦正答。言远意者。但宝明历 现代汉语译本 在家众指的是在家的信徒。接下来阐明八部众。前面首先阐明出家众，然后阐明在家众。‘比丘’和‘比丘尼’指的是出家众。‘释’有四种含义：一、破除烦恼；二、持守清净戒律；三、能够使魔恐惧；四、清净地乞食，远离四种不清净的食物。下面阐明在家众，‘优婆塞’等指的是清净的信男信女。还有大天，指的是梵天、帝释等诸天。下面阐明八部众。龙有三种：一、在地上的龙；二、在虚空中的龙；三、在海水中的龙。夜叉，在汉语中意为轻捷神，有三种：一、在地上的夜叉；二、在空中的夜叉；三、在下天界的夜叉。他们守护宫城门，所以《智度论》中说，帝释有九百九十九个门，每个门都有十六个身穿青衣的夜叉守护。地上的夜叉因为只是布施财物，所以不能飞空。天上的夜叉因为布施车马，所以能够飞行。佛陀转法轮时，地上的夜叉唱诵，空中的夜叉听到；空中的夜叉唱诵，天空的夜叉听到，这样一直传到梵天。神，承受善恶夹杂的果报，介于人天之间，既非人也非天。他们的形体胜过人类，但不如天人。身体轻微难以看见。 从下面开始是第二部分，阐明发起序。其中分为两部分：首先，宝明陈述过去蒙受授记并立名的因缘；第二，如来阐述正道。其中又分为三部分：首先，凭借佛的威神之力而表明自己长期积累的习性所依。‘承佛威神’，圣人的德行尊贵高尚，难以轻易启问，如果不是佛降下神力加被，就没有办法直接请问。‘燃灯佛’，标明授记之佛的尊贵。出家学道，正是表明又种下了善根。‘世尊即授’，下面是第二部分，阐明授记时所立的名号。‘尔时宝明’，下面是第三部分，询问名字的由来。但宝明现在发问，更多是为了审定其中的道理，证明自己已经理解，也是为了请佛开始宣讲，弘扬至高的佛道，希望与当时的听众共同听闻深奥的佛法，所以说‘云何授我号为宝明乎’。下面的回答中，首先从文外略微说明燃灯世尊立名的深远用意；第二，就文句分别解释，即阐明释迦牟尼佛的正式回答。‘远意’，但宝明经历
English
English version ‘Householders’ refers to lay devotees. Next, the eight kinds of beings are explained. First, the monastic community is explained, and then the lay community is explained. ‘Bhikkhus’ (monks) and ‘Bhikkhunis’ (nuns) refer to the monastic community. ‘释’ (Shi, explanation) has four meanings: 1. Destroying afflictions; 2. Upholding pure precepts; 3. Being able to frighten demons; 4. Purely begging for food, staying away from the four impure foods. Below, the lay community is explained. ‘Upasakas’ (male lay devotees) and others refer to pure believing men and women. There are also great devas (gods), referring to Brahma, Indra, and other devas. Below, the eight kinds of beings are explained. Dragons have three types: 1. Dragons on the ground; 2. Dragons in the sky; 3. Dragons in the seawater. Yakshas, in Chinese, mean swift spirits, and have three types: 1. Yakshas on the ground; 2. Yakshas in the sky; 3. Yakshas in the lower heavens. They guard the gates of palace cities, so the *Mahaprajnaparamita Shastra* says that Indra has nine hundred and ninety-nine gates, and each gate has sixteen yakshas in blue robes guarding it. Earth yakshas cannot fly because they only give material offerings. Heavenly yakshas can fly because they give offerings of carriages and horses. When the Buddha turned the Dharma wheel, the earth yakshas chanted, and the sky yakshas heard; the sky yakshas chanted, and the heavenly sky yakshas heard, and so on up to Brahma. Spirits receive mixed rewards of good and evil, between humans and devas, neither human nor deva. Their form is superior to humans but inferior to devas. Their bodies are light and difficult to see. From below is the second part, explaining the introductory preface. It is divided into two parts: First, Baoming (Precious Light) states the causes and conditions of receiving prediction and establishing the name in the past; second, the Tathagata explains the right path. It is further divided into three parts: First, relying on the Buddha's power and spirit to show the accumulated habits on which one relies. ‘Relying on the Buddha's power and spirit,’ the sage's virtue is noble and high, and it is difficult to easily ask questions. If it were not for the Buddha descending his divine power to bless, there would be no way to directly ask. ‘Dipamkara Buddha’ marks the honor of the Buddha who gave the prediction. Leaving home to study the Way is precisely to show that good roots have been planted again. ‘The World Honored One then conferred,’ below is the second part, explaining the name established at the time of prediction. ‘At that time, Baoming,’ below is the third part, asking about the origin of the name. But Baoming is now asking more to examine the principles, to prove that he has understood, and also to ask the Buddha to begin preaching and promote the supreme Buddha Way, hoping to share the profound Dharma with the audience at that time, so he said, ‘How did you give me the name Baoming?’ In the following answer, first, briefly explain the far-reaching intention of Dipamkara Buddha's naming from outside the text; second, explain the sentences separately, that is, explain Shakyamuni Buddha's formal answer. ‘Far-reaching intention,’ but Baoming experienced --------------------------------------------------------------------------------