English
English version: ‘Reality’ does not mean that there is another dharma outside of provisional and real, called ‘neither provisional nor real’. It is because the ‘provisional’ belongs to the category of ‘real’, so it is said to be ‘not provisional’; the ‘real’ belongs to the category of ‘provisional’, so it is said to be ‘not real’. It's like saying that a wave belongs to the category of water, so it is said to be ‘not a wave’; water belongs to the category of waves, so it is said to be ‘not water’. Ultimately, they are the same in their wet nature. Is wet nature outside of waves and water? The Four Agamas (Sì Āhán), Vinaya (Píní), and Abhidharma (Āpídámó) Agama, also called Agupta (Āqídūo), also called Agama (Āqímó), is translated as ‘teaching’, also translated as ‘returning to the Dharma’, also translated as ‘the meaning of what is transmitted’, and also translated as ‘unparalleled Dharma’. Generally speaking, both the Mahayana and Hinayana teachings can be called Agama; specifically, the Ekottara Agama explains the Dharma with numbers, the Dīrgha Agama explains the arising of the world and other matters, the Madhyama Agama explains the profound meanings, and the Samyukta Agama explains the various dhyana practices. This is because Mahakasyapa (Móhējiāyè) requested Ananda (Ānántuó) to compile it, so it is called the Four Agamas. Vinaya, also called Vinaya (Pínàiyé), also called Vinaya (Bínàiyé), is translated as ‘good governance’, also translated as ‘taming’, also translated as ‘extinction’, and also translated as ‘discipline’. Generally speaking, the teachings spoken by the Buddha can be called the Vinaya of the True Dharma; specifically, it refers to the five sections of precepts established according to causal events. Mahakasyapa requested Upali (Yōupōlí) to compile the Vinaya Pitaka, which initially had only one part, but later, due to disputes, it was divided into the Mahasanghika and Sthavira schools, and even into eighteen schools, etc. After a long period of transmission, only five schools remained. Abhidharma, also called Abhidharma (Āpídámó), is translated as ‘unparalleled Dharma’, and also translated as ‘counter-Dharma’. Generally speaking, the Dharma spoken by the Buddha can be called Abhidharma; specifically, it refers to the treatises spoken by the Buddha that were compiled by Mahakasyapa himself, as well as the various treatises created by Arhats (Āluóhàn), which are called Abhidharma. Question: Both the Hinayana and Mahayana teachings have the Tripitaka, so why is only the Hinayana Dharma called the Tripitaka teaching? Answer: There are two meanings. First, the sections of the Hinayana Tripitaka are different from each other, while the Sutra Pitaka and Vinaya Pitaka of the Mahayana are mixed together; second, according to the Lotus Sutra, scholars who are attached to the Hinayana Tripitaka, and the Mahaprajnaparamita Sastra everywhere uses Mahayana (Móhēyǎn) to criticize the Tripitaka Dharma, so the Hinayana Dharma is called the Tripitaka teaching. Question: Why is it not called the Hinayana teaching? Answer: This teaching has the provisional Dharma of the Three Vehicles, so it cannot be called the Hinayana exclusively. The Four Noble Truths of arising and ceasing (Shēngmiè Sìdì) The karmic results of form and mind in the Three Realms (Sānjiè) and the Twenty-five Existences (Èrshíwǔ Yǒu) are all conditioned dharmas with three characteristics, so they are called the Four Noble Truths of arising and ceasing. There are 21,000 kinds of afflictions related to greed, and there are also 21,000 kinds each of afflictions related to anger, ignorance, and equanimity. --------------------------------------------------------------------------------
Chinese
一千总此四分共有八万四千烦恼此烦恼心皆悉流动扰浊内心由此方起善恶不动三有漏业能感三界生死苦果故名生灭集谛以戒定慧对治易夺贪瞋痴等名为出世之道譬如明生暗灭故名生灭道谛灭彼三界因果之有方得还于真谛之无故名生灭灭谛也问有为四相所谓生住异灭今胡但云生异灭复有处但云生住灭耶答略则但言生灭足显有为广则须言生住异灭以表无实生表此法先非有灭表此法后定无异表此法非凝然住表此法暂有用今处中说故云三相自无而有假说为生自有而无假说为灭中间暂有假说为住住不久停复名为异故言住即摄异言异即摄住也若二若三若四总显有为虚妄不实平等平等。 思议生灭十二因缘 发业无明大约有二一者异熟果愚不知善恶因果确然无谬故发三涂恶业二者真实义愚不知三界无常无我贪着人天色无色界果报故发有漏善业及禅定业由此二种无明既发有漏善恶不动三种行已便于现前一念心中引得将来三界受生识种即此识种便具名色六入触受等种故云无明缘行乃至触缘受也复由迷事无明于昔因所感现境界受不了知故而起贪爱所谓于诸乐受则爱其合于诸苦受则爱其离等复由此爱而起于取所谓于诸乐受种种追求令其常合于诸苦受种种方便令其速离等以此爱取二种润生之惑数数溉灌心中识等五支种子令其渐渐增 现代汉语译本： 一千部经的总纲，归纳起来有八万四千种烦恼。这些烦恼之心都不断流动，扰乱混浊内心，因此才产生善恶不动的三有漏业，能感召三界生死的苦果，所以称为生灭集谛（Samudaya-satya，苦之集起）。用戒、定、慧来对治，容易去除贪、嗔、痴等，这称为出世之道，譬如光明生起黑暗就消灭，所以称为生灭道谛（Marga-satya，通往灭苦之道）。灭除三界因果之有，才能回归真谛之无，所以称为生灭灭谛（Nirodha-satya，苦之灭尽）。 问：有为法的四相，即生、住、异、灭，现在为什么只说生、异、灭？又有些地方只说生、住、灭呢？ 答：简略地说，只说生、灭就足以显示有为法的特征；详细地说，就需要说生、住、异、灭，来表明其没有实体。生，表示此法先前没有；灭，表示此法后来必定没有；异，表示此法并非凝固不变；住，表示此法暂时有用。现在取中间的说法，所以说三相。本来没有而假说为生，本来有而假说为灭，中间暂时有而假说为住，住留不久又变为异，所以说住就包含异，说异就包含住。无论是二相、三相还是四相，总的来说都显示有为法虚妄不实，平等平等。 思议生灭十二因缘（Pratītyasamutpāda，缘起） 引发业力的无明（Avidyā，无明）大约有两种：一是异熟果愚，不知道善恶因果确实没有差错，因此引发三涂（地狱、饿鬼、畜生）的恶业；二是真实义愚，不知道三界无常、无我，贪着人天色无色界的果报，因此引发有漏的善业以及禅定业。由于这两种无明，已经引发有漏的善恶不动三种行（Saṃskāra，行），就在现前一念心中引得将来三界受生的识种（Vijñāna，识）。这个识种就具备名色（Nāmarūpa，名色）、六入（Ṣaḍāyatana，六入）、触（Sparśa，触）、受（Vedanā，受）等种子，所以说无明缘行，乃至触缘受。又由于迷惑事相的无明，对于过去因所感召的现在境界的感受不了知，因此生起贪爱（Tṛṣṇā，爱），即对于各种乐受则爱着其结合，对于各种苦受则爱着其分离等。又由此爱而生起于取（Upādāna，取），即对于各种乐受种种追求使其常相结合，对于各种苦受种种方便使其迅速分离等。用这爱、取两种润生的迷惑，数数灌溉心中的识等五支种子，使其渐渐增长。
English
English version: The general outline of a thousand sutras can be summarized into eighty-four thousand afflictions. These afflicted minds are constantly flowing, disturbing and turbidizing the inner mind, thus giving rise to the three conditioned karmas of good and evil that do not move, which can bring about the suffering results of birth and death in the Three Realms. Therefore, it is called the Samudaya-satya (the truth of the accumulation of suffering). Using precepts, concentration, and wisdom to counteract and easily remove greed, anger, and delusion is called the path of transcending the world, just as light arises and darkness disappears, so it is called the Marga-satya (the truth of the path to the cessation of suffering). Eliminating the existence of the causes and effects of the Three Realms can return to the non-existence of true reality, so it is called the Nirodha-satya (the truth of the cessation of suffering). Question: The four characteristics of conditioned phenomena are birth, duration, change, and cessation. Why do we only talk about birth, change, and cessation now? And in some places, we only talk about birth, duration, and cessation? Answer: Briefly speaking, just mentioning birth and cessation is enough to show the characteristics of conditioned phenomena. In detail, it is necessary to talk about birth, duration, change, and cessation to show that they have no substance. Birth indicates that this dharma did not exist before; cessation indicates that this dharma will definitely not exist later; change indicates that this dharma is not solidified and unchanging; duration indicates that this dharma is temporarily useful. Now, taking the middle way of speaking, we say three characteristics. Originally non-existent but falsely said to be born, originally existent but falsely said to be ceased, temporarily existent in the middle but falsely said to be duration, and staying not long before changing again, so saying duration includes change, and saying change includes duration. Whether it is two characteristics, three characteristics, or four characteristics, in general, they all show that conditioned phenomena are false and unreal, equal and equal. Contemplating the Twelve Nidānas (Pratītyasamutpāda, Dependent Origination) of Birth and Cessation The ignorance (Avidyā, ignorance) that initiates karma is roughly of two types: first, ignorance of the ripening fruit, not knowing that the causes and effects of good and evil are indeed without error, thus initiating evil karma leading to the three evil realms (hell, hungry ghosts, animals); second, ignorance of the true meaning, not knowing that the Three Realms are impermanent and without self, clinging to the rewards of the realms of desire, form, and formlessness, thus initiating conditioned good karma and meditative karma. Because of these two types of ignorance, having already initiated the three types of conditioned good, evil, and immovable actions (Saṃskāra, formations), in the present moment of thought, one draws the seed of consciousness (Vijñāna, consciousness) for future rebirth in the Three Realms. This seed of consciousness possesses the seeds of name and form (Nāmarūpa, name and form), the six entrances (Ṣaḍāyatana, six sense bases), contact (Sparśa, contact), sensation (Vedanā, sensation), etc., so it is said that ignorance conditions formations, and so on, until contact conditions sensation. Furthermore, due to the ignorance of being deluded about phenomena, one does not understand the sensations of the present realm evoked by past causes, thus giving rise to craving (Tṛṣṇā, craving), that is, craving for the union of various pleasant sensations and craving for the separation of various painful sensations, etc. Furthermore, from this craving arises grasping (Upādāna, grasping), that is, seeking in various ways to keep pleasant sensations constantly united and using various means to quickly separate painful sensations, etc. Using these two delusions of craving and grasping, which moisten life, one repeatedly irrigates the seeds of the five aggregates, such as consciousness, in the mind, causing them to gradually increase. --------------------------------------------------------------------------------
Chinese
长成熟便生有芽有芽既生则此身灭位任运向彼受生既受生已任运迁变而至老死起于种种忧悲苦恼故云受缘爱乃至生缘老死等也所以无明及行为能引二支识名色六入触受为所引五支爱取及有为能生三支生及老死为所生二支十支属因皆约现世二支属果别约未来依生死果复起无明依于无明复起行等致使三界因果不绝足显轮回及离断常不堕无穷之过此释出在唯识的可依承不必更依小乘论解也问十使皆能发业皆能润生何故发业偏说无明润生偏说爱取耶答发业则无明力强举强以该弱润生则爱取用胜举胜以摄劣释此十二缘生更有多门分别具如识论须往寻之。 实有二谛 此教但明人空不明法空故云五阴十二入十八界皆是实法依此实法和合假名为人人虽定无法则实有名为俗谛直待修人空观断尽见思方灭三界阴入界等俗法复归真空名为真谛也。 诸行无常四句 若论此四句偈亦能横竖该摄一代时教初横摄者藏教以三界依正色心因果名为诸行一一皆是无常生灭之法必须灭此因果方证真谛寂灭之乐通教亦以三界依正色心因果名为诸行皆是无常生灭之法体此生灭即是灭已便证真谛寂灭之乐然此二教虽证寂灭实无能受乐者以无复身智故别教则以分段变易二种因果通名诸行皆非真常皆是生灭门摄灭此二边显于中道寂灭之理 现代汉语译本： 长成熟后便会生出新芽，新芽一旦生出，这个身体便会灭亡，其神识便会自然地向下一个生命处所投生。一旦投生，便会自然地经历迁变，直至衰老和死亡，并由此产生各种忧愁、悲伤和痛苦。所以说，‘受’缘于‘爱’，乃至‘生’缘于‘老死’等等。因此，‘无明’和‘行’是能引发‘识’、‘名色’、‘六入’、‘触’、‘受’这五支的因素，而‘爱’、‘取’和‘有’是能产生‘生’和‘老死’这三支的因素。十支属于因，都是就现世而言；两支属于果，是就未来而言。依据生死之果，又会生起‘无明’；依据‘无明’，又会生起‘行’等等，导致三界（欲界、色界、无色界）的因果循环不绝。这足以显示轮回的道理，并且远离断灭和常有的两种极端错误。这个解释出自《唯识论》，可以作为依据，不必再依据小乘论的解释。问：十使（贪、嗔、痴、慢、疑、身见、边见、邪见、见取见、戒禁取见）都能引发业力，都能滋润生命，为什么引发业力时偏重说‘无明’，滋润生命时偏重说‘爱’和‘取’呢？答：引发业力时，‘无明’的力量最强，所以举最强的来概括较弱的；滋润生命时，‘爱’和‘取’的作用最显著，所以举最显著的来涵盖较次要的。对十二缘起的解释还有很多种，详细内容请参考《识论》。 实有二谛（satya-dvaya）： 此教义只阐明人空（pudgala-śūnyatā）的道理，不阐明法空（dharma-śūnyatā）的道理，所以说五阴（pañca-skandha）、十二入（dvādaśa-āyatana）、十八界（aṣṭādaśa-dhātu）都是实法。依靠这些实法和合，假名为人。人虽然必定没有实体，但确实有名，这叫做俗谛（saṃvṛti-satya）。只有等到修行人空观，断尽见惑和思惑，才能灭除三界（欲界、色界、无色界）的阴、入、界等俗法，回归真空，这叫做真谛（paramārtha-satya）。 诸行无常（sabbe saṅkhārā aniccā）四句： 如果讨论这四句偈语，也能横向和纵向地概括一代时教。首先说横向概括，藏教（Tripitaka）以三界（欲界、色界、无色界）的依报和正报、色法和心法、因和果，都叫做诸行，每一个都是无常生灭之法。必须灭除这些因果，才能证得真谛寂灭之乐。通教（Sadharmatha）也以三界（欲界、色界、无色界）的依报和正报、色法和心法、因和果，都叫做诸行，都是无常生灭之法。体悟到这些生灭的当下就是寂灭，便能证得真谛寂灭之乐。然而这两个教义虽然证得了寂灭，实际上没有能享受快乐的人，因为没有了身体和智慧。别教（Vaisheshika）则以分段生死和变易生死两种因果，统称为诸行，都不是真常，都是生灭门所摄。灭除这两种边见，就能显现中道寂灭的道理。