T26n1523_大寶積經論
大正藏第 26 冊 No. 1523 大寶積經論
No. 1523
大寶積經論卷第一
後魏北印度三藏菩提流支譯
歸命世間救， 苦海度彼岸， 大悲降魔怨， 我釋寶積經。 莊嚴十六種， 真實微妙義， 欲令法久住， 自利利他故。
問曰：汝欲釋寶積經，應先釋此法。問：以何義故，名為寶積？
答曰：大乘法寶中，一切諸法差別義攝取故。所有大乘法寶中諸法差別相者，彼盡攝取義故，名曰寶積。一、聚；二、積；三、陰；四、合和，義一名異。是中一切大乘法中，如來為諸菩薩十六種相差別說法。何者十六種相？一、法邪行相，如是菩薩行邪行已，名為行邪行相。二、正行相，如是菩薩行正行已，名為行正行相。三、行正行利益相，菩薩住正行已，名法行等行善行。四、行法行諸相差別。五、于諸菩薩所生慈心相，為令生敬重心行說相故。六、菩薩住正行，學戒相故。七、聲聞戒與菩薩戒中說優劣勝如相故。八、菩薩善學菩薩戒已，能與世間智等饒益他行差別相故。九、受彼菩薩藏時，教修聲聞戒相差別。十、不善學沙門相差別故。十一、不學沙門相差別故。十二、住假名行相差別故。十三、住真實行相差別故。十四、如來方便化度
【現代漢語翻譯】 現代漢語譯本 歸命於世間的救世主，將眾生從苦海中度到彼岸，以大悲心降伏魔怨，我將解釋《寶積經》。 此經莊嚴地闡述了十六種真實微妙的意義，爲了使佛法長久住世，既能自利又能利他。
問：你想要解釋《寶積經》，應該先解釋此法的名稱。請問：因為什麼緣故，這部經被稱為《寶積》？
答：因為大乘法寶中，一切諸法的差別義都被攝取包含在其中。所有大乘法寶中諸法的差別相，都被這部經完全攝取，所以名為《寶積》。一、聚；二、積；三、陰；四、合和，這些詞語意義相同，只是名稱不同。在這部經中，如來為諸菩薩宣說了十六種差別相。哪十六種相？一、法邪行相，如果菩薩行持邪行，就稱為行邪行相。二、正行相，如果菩薩行持正行，就稱為行正行相。三、行正行利益相，菩薩安住于正行，就稱為法行、等行、善行。四、行法行諸相差別。五、對於諸菩薩所生起的慈心相，爲了使眾生生起敬重之心而宣說此相。六、菩薩安住于正行，學習戒律之相。七、在聲聞戒與菩薩戒中，說明優劣勝如之相。八、菩薩善於學習菩薩戒后，能夠以智慧等饒益世間，這是利他行之差別相。九、在接受菩薩藏時，教導修習聲聞戒之相的差別。十、不善於學習沙門之相的差別。十一、不學習沙門之相的差別。十二、安住于假名行之相的差別。十三、安住于真實行之相的差別。十四、如來方便化度。
【English Translation】 English version I pay homage to the savior of the world, who ferries beings from the sea of suffering to the other shore, and subdues the demonic forces with great compassion. I shall explain the Ratnakuta Sutra (Da Bao Ji Jing). This sutra elaborately expounds sixteen kinds of true and subtle meanings, in order to make the Dharma long-lasting, benefiting both oneself and others.
Question: You wish to explain the Ratnakuta Sutra (Da Bao Ji Jing), you should first explain the name of this Dharma. Please tell me: For what reason is this sutra called Ratnakuta (寶積)?
Answer: Because within the treasure of the Great Vehicle Dharma, the differential meanings of all Dharmas are gathered and contained within it. All the differential aspects of the Dharmas within the treasure of the Great Vehicle Dharma are completely gathered by this sutra, therefore it is called Ratnakuta (寶積, 'Heap of Jewels'). One, gathering; two, accumulating; three, aggregate; four, combining, these words have the same meaning but different names. In this sutra, the Tathagata (如來) explains sixteen kinds of differential aspects to the Bodhisattvas (菩薩). Which sixteen aspects? One, the aspect of unlawful conduct, if a Bodhisattva (菩薩) engages in unlawful conduct, it is called the aspect of engaging in unlawful conduct. Two, the aspect of righteous conduct, if a Bodhisattva (菩薩) engages in righteous conduct, it is called the aspect of engaging in righteous conduct. Three, the aspect of the benefits of righteous conduct, if a Bodhisattva (菩薩) abides in righteous conduct, it is called Dharma conduct, equal conduct, and good conduct. Four, the differences between the aspects of Dharma conduct. Five, the aspect of loving-kindness arising towards all Bodhisattvas (菩薩), this aspect is explained in order to cause beings to generate respect. Six, the aspect of a Bodhisattva (菩薩) abiding in righteous conduct and learning the precepts. Seven, the aspect of explaining the superiority and inferiority between the Śrāvaka (聲聞) precepts and the Bodhisattva (菩薩) precepts. Eight, the aspect of the difference in benefiting others with wisdom, etc., after a Bodhisattva (菩薩) has skillfully learned the Bodhisattva (菩薩) precepts. Nine, the difference in the aspect of teaching the practice of Śrāvaka (聲聞) precepts when receiving the Bodhisattva (菩薩) Pitaka (藏). Ten, the difference in the aspect of not skillfully learning the aspects of a Śramaṇa (沙門). Eleven, the difference in the aspect of not learning the aspects of a Śramaṇa (沙門). Twelve, the difference in the aspect of abiding in the conduct of provisional names. Thirteen, the difference in the aspect of abiding in the conduct of reality. Fourteen, the expedient transformation and deliverance by the Tathagata (如來).
眾生相差別故。十五、說微密語相差別故。十六、于菩薩藏中得教誨已，善信有益相差別故。大乘經中如來為諸菩薩說如是等十六種相差別法故，彼法門中此一切諸相現所說故，彼大乘法寶中所有諸相盡攝取故，此妙法門名為寶積。
問曰：云何彼大乘正法寶中所有諸相，而此法門中所攝取成？
答曰：「迦葉！有四法退失智慧」如是等，黑朋所攝八種四句，攝邪行相差別故。「迦葉！菩薩有得四大伏藏」如是等，六種四句所攝正行利益相差別。如是此諸二十二四句，具說染凈退益之事。「迦葉！名菩薩者，非但名字名為菩薩」如是等，有三十二種相差別應知。「迦葉！菩薩功德無量無邊，我當以譬喻演說」如是十九喻所明諸相差別應知。「迦葉！菩薩欲學此大寶積經，乃至其燈明者聖慧根是，其黑闇者諸結業是，是名住正行中攝諸戒相差別應知。迦葉！譬如種在空中而能生長者，從本以來無有是處，乃至能出無量百千聲聞辟支佛報」如是等，明聲聞戒喻，菩薩戒中勝劣相差別攝故應知。「爾時世尊復告大迦葉言乃至從本以來畢竟凈故」如是等，攝取世間出世間智饒益他行事差別相應知。「迦葉！汝等觀內莫外逃走乃至出家人有二種病。何等為二？一者懷增上慢而自伏心，二者壞他發大乘心」如是等，攝
【現代漢語翻譯】 現代漢語譯本 眾生因其形態各異而有差別。十五、因為宣說精微隱秘的語言而有差別。十六、在菩薩藏中得到教誨后，善信之人獲得利益而有差別。在大乘經典中，如來為諸位菩薩宣說了這十六種形態的差別之法，因此，在那個法門中，所有這些形態的顯現都被述說；因為那個大乘佛法寶藏中所有的形態都被攝取，所以這個妙法門被稱為《寶積經》。
有人問：那個大乘正法寶藏中所有的形態，是如何被這個法門所攝取而成就的呢？
佛回答說：『迦葉（佛陀十大弟子之一，以頭陀行著稱）！有四種法會使人退失智慧』等等，這八種四句偈語被黑朋所攝，攝取了邪惡行為的形態差別。『迦葉！菩薩能夠獲得四大伏藏』等等，這六種四句偈語所攝取的，是正當行爲的利益形態差別。像這樣，這二十二種四句偈語，詳細地講述了染污和清凈、退失和利益的事情。『迦葉！所謂菩薩，不僅僅是名字叫做菩薩』等等，有三十二種形態的差別應當知曉。『迦葉！菩薩的功德無量無邊，我應當用譬喻來演說』，這十九個譬喻所闡明的各種形態差別應當知曉。『迦葉！菩薩想要學習這部《大寶積經》，乃至其燈光明亮，是因為聖慧之根；其黑暗，是因為各種煩惱業障』，這說明安住于正當行爲中，攝取各種戒律的形態差別應當知曉。『迦葉！譬如種子種在空中而能夠生長，從根本上來說是不可能的，乃至能夠產生無量百千聲聞、辟支佛的果報』等等，這闡明了聲聞戒的譬喻，菩薩戒中的殊勝和低劣的形態差別被攝取，應當知曉。『這時，世尊又告訴大迦葉說，乃至從根本上來說是畢竟清凈的』等等，這攝取了世間和出世間的智慧，饒益他人行為的形態差別，應當知曉。『迦葉！你們觀察內心，不要向外逃走，乃至出家人有兩種病。哪兩種呢？一是懷有增上慢而自我矇蔽，二是破壞他人發起大乘之心』等等，攝取了……
【English Translation】 English version Sentient beings are different because of their different forms. Fifteen, they are different because of speaking subtle and secret languages. Sixteen, after receiving teachings in the Bodhisattva-pitaka, faithful people benefit differently. In the Mahayana sutras, the Tathagata speaks of these sixteen kinds of differences in form for the Bodhisattvas. Therefore, in that Dharma gate, all these manifestations of form are described; because all the forms in that Mahayana Dharma treasure are included, this wonderful Dharma gate is called the 'Ratnakuta Sutra' (Collection of Treasures).
Someone asks: How are all the forms in that Mahayana True Dharma treasure included and accomplished in this Dharma gate?
The Buddha answers: 'Kashyapa (one of the ten principal disciples of the Buddha, known for ascetic practices)! There are four dharmas that cause one to lose wisdom,' etc. These eight four-line verses, included in the Black Faction, encompass the differences in the forms of evil actions. 'Kashyapa! Bodhisattvas can obtain four great hidden treasures,' etc. These six four-line verses encompass the differences in the forms of benefits from righteous actions. Thus, these twenty-two four-line verses describe in detail the matters of defilement and purity, loss and gain. 'Kashyapa! A Bodhisattva is not merely called a Bodhisattva in name,' etc. Thirty-two kinds of differences in form should be known. 'Kashyapa! The merits of Bodhisattvas are immeasurable and boundless; I shall explain them with metaphors,' these nineteen metaphors illustrate the various differences in form that should be known. 'Kashyapa! Bodhisattvas who wish to study this Great Ratnakuta Sutra, even the light of the lamp, is the root of holy wisdom; its darkness is the various afflictions and karmic obstacles,' this explains that abiding in righteous conduct encompasses the differences in the forms of various precepts that should be known. 'Kashyapa! For example, a seed planted in the air that can grow, from the beginning, there is no such place, even to produce immeasurable hundreds of thousands of Shravaka (Hearer) and Pratyekabuddha (Solitary Buddha) rewards,' etc., this clarifies the metaphor of the Shravaka precepts, the superior and inferior differences in the Bodhisattva precepts are included, which should be known. 'At this time, the World Honored One again told Mahakashyapa, even from the beginning, it is ultimately pure,' etc., this encompasses the differences in the forms of worldly and supramundane wisdom, benefiting others' actions, which should be known. 'Kashyapa! You observe your inner mind, do not run away outwards, even monks have two kinds of illnesses. What are the two? One is harboring arrogance and concealing one's mind, and the other is destroying others' aspiration for the Mahayana,' etc., encompassing...
取受彼菩薩藏時教修聲聞戒相差別應知。「迦葉！沙門沙門者，以何義故名為沙門？復云何沙門？迦葉！有四種沙門乃至如是普明，是名菩薩速疾法通」如是等，攝前三種沙門不善學沙門相差別應知。「爾時尊者摩訶迦葉白佛言：世尊！希有希有。此大寶積經，行大乘者而能作利益，乃至讀誦受持書寫此大寶積經，彼人即供養一切諸佛」如是等，于菩薩得教授已善信有益相差別攝故應知。如是大乘中所說十六種諸法相差別攝取故，此法門名為寶積應知耳。
「佛住王舍大城」。
問曰：何故初明住處？
答曰：佛住此處者，欲令敬重彼處故。重福眾生敬此處故增長善根，是故先明住處。
問曰：何故此法唯王舍城說，非余城郭？
答曰：釋此法門法王住處故，喻如王舍王所止住，故明王舍。此大法門亦復如是，法王住處，釋成此義故，說住王舍城。
問曰：何故唯在耆阇崛山，非余方中？
答曰：說此大乘法，比于聲聞緣覺乘中增上義故，增上自利利他行故。
「與大比丘眾八千人俱，菩薩萬六千人俱」。
問曰：既因菩薩明此法門，以是義故應說菩薩大名稱眾，說聲聞眾有何義也？
答曰：說聲聞眾，若有聲聞于大乘中所有疑心，為除彼疑故。若有
【現代漢語翻譯】 現代漢語譯本： 取受菩薩戒時，關於教導修習聲聞戒的差別相，應當知曉。『迦葉（佛陀弟子名）！沙門沙門者，以何種意義被稱為沙門？又什麼是沙門？迦葉！有四種沙門乃至如是普明，這叫做菩薩快速通達佛法。』像這樣，包含前面三種沙門不善於學習沙門之相的差別，應當知曉。『那時，尊者摩訶迦葉（佛陀弟子名）對佛說：世尊！稀有啊，稀有啊。這部《大寶積經》，對於修行大乘的人能夠帶來利益，乃至讀誦、受持、書寫這部《大寶積經》，那個人就等於供養一切諸佛。』像這樣，對於菩薩得到教授后，善信有益的差別相，包含在其中，應當知曉。像這樣，大乘中所說的十六種諸法之相的差別，包含攝取在其中，因此這個法門名為《寶積》，應當知曉。
『佛陀住在王舍大城（古印度城市名）。』
問：為什麼首先說明佛陀的住處？
答：佛陀住在這個地方，是爲了讓人敬重這個地方。重視福報的眾生敬重這個地方，因此增長善根，所以先說明住處。
問：為什麼這個法門只在王舍城宣說，而不是在其他城郭？
答：因為這個法門的法王（指佛陀）住在這裡，好比國王住在王舍城一樣，所以說明王舍城。這個大法門也是如此，法王住在這裡，爲了成就這個意義，所以說住在王舍城。
問：為什麼只在耆阇崛山（山名），而不是在其他地方？
答：因為宣說這個大乘佛法，相比于聲聞乘和緣覺乘來說，具有增上的意義，能夠增上自利利他的行為。
『與大比丘眾八千人在一起，與菩薩萬六千人在一起。』
問：既然因為菩薩而闡明這個法門，因此應該說菩薩的大名稱眾，說聲聞眾有什麼意義呢？
答：說聲聞眾，是爲了消除那些對大乘佛法有疑心的聲聞的疑慮。如果有人
【English Translation】 English version: When receiving the Bodhisattva precepts, the differences in teaching and practicing the Śrāvakayana (the vehicle of disciples) precepts should be known. 'Kāśyapa (name of a Buddha's disciple)! Śrāmaṇa (ascetic), Śrāmaṇa, by what meaning is one called a Śrāmaṇa? And what is a Śrāmaṇa? Kāśyapa! There are four kinds of Śrāmaṇas, even to the point of such complete illumination, this is called the Bodhisattva's swift attainment of Dharma.' Like this, including the differences in the characteristics of the first three kinds of Śrāmaṇas who are not good at learning the characteristics of a Śrāmaṇa, should be known. 'At that time, the Venerable Mahākāśyapa (name of a Buddha's disciple) said to the Buddha: World Honored One! How rare, how rare. This Great Treasure Trove Sutra, for those who practice the Mahāyāna (the Great Vehicle), can bring benefit, even to the point of reciting, upholding, and writing this Great Treasure Trove Sutra, that person is equivalent to making offerings to all the Buddhas.' Like this, regarding the differences in the characteristics of those who have faith and benefit after the Bodhisattva has received instruction, it is included within, and should be known. Like this, the differences in the characteristics of the sixteen kinds of Dharmas spoken of in the Mahāyāna are included and gathered within, therefore this Dharma gate is called the Treasure Trove, and should be known.
'The Buddha dwelt in the great city of Rājagṛha (name of an ancient Indian city).'
Question: Why is the dwelling place first clarified?
Answer: The Buddha dwells in this place, desiring to cause respect for this place. Sentient beings who value blessings respect this place, therefore increasing good roots, so the dwelling place is clarified first.
Question: Why is this Dharma only spoken in the city of Rājagṛha, and not in other cities?
Answer: Because the Dharma King (referring to the Buddha) of this Dharma gate dwells here, like a king dwelling in Rājagṛha, therefore Rājagṛha is clarified. This great Dharma gate is also like this, the Dharma King dwells here, in order to accomplish this meaning, so it is said to dwell in the city of Rājagṛha.
Question: Why only on Gṛdhrakūṭa Mountain (name of a mountain), and not in other places?
Answer: Because speaking this Mahāyāna Dharma, compared to the Śrāvakayana and Pratyekabuddhayana (the vehicle of solitary Buddhas), has an increasing meaning, able to increase the practice of benefiting oneself and others.
'Together with a great assembly of eight thousand Bhikṣus (monks), together with sixteen thousand Bodhisattvas.'
Question: Since this Dharma gate is clarified because of the Bodhisattvas, therefore the great name assembly of Bodhisattvas should be spoken of, what is the meaning of speaking of the Śrāvaka assembly?
Answer: Speaking of the Śrāvaka assembly is to eliminate the doubts of those Śrāvakas who have doubts about the Mahāyāna Dharma. If someone
不定，助成正信。若有自謂得清凈者，為欲舍離彼凈心故。復有聲聞，謂盡諸結，于佛法中無復所修，所謂滅諸煩惱等障，心生逮得己利。為欲舍離彼慢心故，此法門中為諸菩薩說煩惱障滅，因彼煩惱障及滅智障亦非余所說，勝於聲聞緣覺中得上果報。
問曰：聲聞眾數，此諸菩薩從何而至？
答曰：未來世中有疑惑者，為令除彼疑惑故。經家所說，從他方諸佛國土而來集會。
問曰：何故說言皆得不退轉也？
答曰：皆得不退轉者，已得具足四忍故。一生得者，聞說此法堪為器故。
問曰：是諸菩薩從他方諸佛國土而來此土，成有何益？彼世界中是諸如來各自說法。
答曰：為益眾生故。此世界中亦有眾生，彼諸菩薩本所化受，既見本同修諸行故，是則樂見。及本所化諸菩薩法，以復受是行。余方亦有無量諸佛，為令生渴仰敬重咨請親近之心，說無量佛故，令諸眾生生堪得心起勇猛精進不生疲惓。復是釋迦如來本所化故，憶本化度，修諸願行事，從他方來親近如來。
問曰：何故明菩薩多、說聲聞少？
答曰：說菩薩眾多者，此法門中所辯諸行，彼盡因為諸菩薩說。
問曰：何故先說聲聞眾？
答曰：因彼加持所說法故。
問曰：何故說言從
【現代漢語翻譯】 現代漢語譯本： 不定，有助於成就真正的信心。如果有人自認為已經得到清凈，這是爲了讓他們舍離那種自以為是的清凈心。還有一些聲聞（Śrāvaka，聽聞佛法而修行的弟子），認為自己已經斷盡了所有的煩惱結縛，在佛法中沒有什麼需要再修的了，比如滅除各種煩惱等障礙，心中只想著獲得自己的利益。爲了讓他們舍離那種我慢之心，這個法門中為各位菩薩（Bodhisattva，立志成佛的修行者）宣說煩惱障的滅除，因為那煩惱障以及滅除智障（Jñeyāvaraṇa，對智慧的障礙）並非其他法門所能比擬的，勝過聲聞緣覺（Pratyekabuddha，獨自悟道的修行者）所證得的最高果報。 問：聲聞的數量眾多，這些菩薩是從哪裡來的呢？ 答：爲了消除未來世中那些心存疑惑者的疑惑。經書上說，他們是從其他方諸佛的國土而來的。 問：為什麼說他們都得到了不退轉的境界呢？ 答：他們都得到了不退轉的境界，是因為他們已經具足了四忍（Caturkṣānti，四種忍辱）。一生就能得到不退轉境界的人，是因為他們聽聞此法后，堪能成為法器。 問：這些菩薩從其他方諸佛的國土來到這個世界，能成就什麼利益呢？在那些世界中，諸位如來（Tathāgata，佛的稱號）各自都在說法。 答：爲了利益眾生。這個世界中也有一些眾生，是那些菩薩原本所教化和攝受的，他們見到過去一同修行的同伴，就會感到非常高興。以及過去所教化的那些菩薩法，因此又重新接受和修行。其他方也有無量諸佛，爲了讓眾生生起渴求、仰慕、敬重、請教和親近之心，宣說無量諸佛，讓眾生生起堪能得度的信心，發起勇猛精進之心，不生疲倦。而且，他們也是釋迦如來（Śākyamuni，現在佛的名字）過去所教化的，憶念起過去被教化的經歷，修行各種願行之事，所以從其他方來到這裡親近如來。 問：為什麼說明菩薩的數量多，而說聲聞的數量少呢？ 答：說菩薩數量眾多，是因為這個法門中所闡述的各種修行，最終都是爲了菩薩而說的。 問：為什麼先說聲聞眾呢？ 答：因為是憑藉他們的加持才宣說此法的。 問：為什麼說從
【English Translation】 English version: Uncertainty helps to achieve true faith. If someone claims to have attained purity, it is to make them relinquish that self-righteous pure mind. There are also Śrāvakas (disciples who practice by hearing the Buddha's teachings) who believe they have exhausted all bonds of affliction, and there is nothing more to cultivate in the Buddha's Dharma, such as extinguishing various afflictions and other obstacles, with their minds only thinking about obtaining their own benefit. To make them relinquish that arrogance, in this Dharma gate, the extinction of afflictive obstacles is explained for the Bodhisattvas (beings who aspire to Buddhahood), because that afflictive obstacle and the extinction of intellectual obscurations (Jñeyāvaraṇa, obstacles to wisdom) are incomparable to what other Dharma gates can offer, surpassing the highest fruit attained by Śrāvakas and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own). Question: The number of Śrāvakas is large, where did these Bodhisattvas come from? Answer: To eliminate the doubts of those who are doubtful in the future. As stated in the scriptures, they come from the Buddha lands of other directions. Question: Why is it said that they have all attained the state of non-retrogression? Answer: They have all attained the state of non-retrogression because they have fully possessed the fourfold forbearance (Caturkṣānti, four types of patience). Those who can attain the state of non-retrogression in one lifetime are because they are capable vessels for hearing this Dharma. Question: These Bodhisattvas come from the Buddha lands of other directions to this world, what benefit can be achieved? In those worlds, the Tathāgatas (title of a Buddha) are each teaching the Dharma. Answer: For the benefit of sentient beings. There are also sentient beings in this world who were originally taught and embraced by those Bodhisattvas, and they will be very happy to see their companions who practiced together in the past. And the Bodhisattva Dharma that was taught in the past, so they accept and practice it again. There are also countless Buddhas in other directions, in order to make sentient beings generate a desire, admiration, respect, request for instruction, and a heart of closeness, the countless Buddhas are proclaimed, so that sentient beings generate a heart of capability to be saved, and generate a courageous and diligent heart without fatigue. Moreover, they were also taught by Śākyamuni (name of the current Buddha) in the past, remembering the experience of being taught in the past, practicing various vows and deeds, so they come from other directions to be close to the Tathāgata. Question: Why is it explained that there are many Bodhisattvas and few Śrāvakas? Answer: The reason why it is said that there are many Bodhisattvas is because the various practices explained in this Dharma gate are ultimately spoken for the Bodhisattvas. Question: Why are the Śrāvakas mentioned first? Answer: Because this Dharma is spoken through their blessings. Question: Why does it say from
他方來集會皆得一生者？
說懈怠我慢故令不生往求于正法。對治此患故，言自樂法故，從他方來集會，不為順他心故，釋成遠來。諸佛世界中，此諸菩薩已得佛位，尚為法來，況于餘者云何不來。
問曰：如來何故但對迦葉說此法門，不對菩薩？
答曰：如來告大迦葉時，知堪能說故。唯未知覺復未正信，以釋成堪知覺信大乘義故。是中邪行所攝八種四句，上上相釋漸次應知。第一四句，說退失智慧邪行相事。第二四句，退失智慧已，忘于正念。第三四句，滅正念已，令滅白法。第四四句，滅白法已，似非菩薩行噁心相。第五四句，行噁心相已，難調伏故。第六四句，難調伏已，行於邪盜。第七四句，行邪盜已，不應親近而能親近。第八四句，不應親近而能親近已，令不助菩薩行成於邪行。對治此故，正行所攝亦有八四句，上上相釋漸次應知。第一四句，說為滿足助道智已，令不忘正念。第二四句。令不忘正念助道，智增長故。第三四句，不忘正念已，增長白法。第四四句，增長白法已，行似菩薩心想行故。第五四句，行不噁心事，善調伏故。第六四句，善調伏已，行於正道。第七四句，既行正道已，應親近者而能親近。第八四句，應親近而能親近已，令隨菩薩所行諸行成於正行。先所說正行利
【現代漢語翻譯】 現代漢語譯本 他方來的眾生都能獲得一生補處（指下一世必定成佛的菩薩）的果位嗎？
因為懈怠和傲慢，所以不能往生，應當尋求正法。爲了對治這些毛病，因為他們樂於正法，所以從他方世界而來，不是爲了順從他人的心意，以此解釋他們不遠萬里而來。在諸佛的世界中，這些菩薩已經獲得了佛的果位，尚且爲了佛法而來，更何況其他人呢，怎麼會不來呢？
問：如來為什麼只對迦葉（佛陀十大弟子之一，以頭陀苦行著稱）說這個法門，而不對菩薩說呢？
答：如來告訴大迦葉的時候，知道他有能力理解和宣說這個法門。因為他雖然未知覺悟，但尚未真正相信，所以爲了解釋和成就他理解、覺悟和相信大乘佛法的意義。這裡面，邪行所包含的八種四句，應當以上上相釋的方式，逐漸理解。第一組四句，說的是退失智慧的邪行之相。第二組四句，說的是退失智慧之後，忘記了正念。第三組四句，說的是滅除正念之後，導致善法滅亡。第四組四句，說的是滅除善法之後，表現出不像菩薩的噁心之相。第五組四句，說的是行為噁心之相后，難以調伏。第六組四句，說的是難以調伏之後，行為邪盜。第七組四句，說的是行為邪盜之後，不應該親近的人卻去親近。第八組四句，說的是不應該親近的人卻去親近之後，導致不能幫助菩薩修行，反而成就邪行。爲了對治這些，正行所包含的也有八組四句，也應當以上上相釋的方式，逐漸理解。第一組四句，說的是爲了滿足助道的智慧，從而不忘記正念。第二組四句，說的是不忘記正念，從而使助道的智慧增長。第三組四句，說的是不忘記正念之後，增長善法。第四組四句，說的是增長善法之後，行為表現出像菩薩的心想行為。第五組四句，說的是行為不惡之心，容易調伏。第六組四句，說的是容易調伏之後，行為正道。第七組四句，說的是已經行為正道之後，應該親近的人就去親近。第八組四句，說的是應該親近的人就去親近之後，從而能夠隨順菩薩所修行的各種行為，成就正行。先前所說的正行利益。
【English Translation】 English version Do those who come from other realms all attain the state of being bound for one more life (meaning a Bodhisattva who is certain to become a Buddha in the next life)?
Because of laziness and arrogance, they cannot be reborn there; they should seek the right Dharma. To counteract these faults, because they delight in the right Dharma, they come from other worlds, not to comply with the minds of others, thus explaining their coming from afar. In the Buddha's worlds, these Bodhisattvas have already attained the Buddha's state, yet they still come for the sake of the Dharma; how much more so should others come?
Question: Why did the Tathagata (another name for Buddha) only speak this Dharma gate to Kashyapa (one of the Buddha's ten great disciples, known for his ascetic practices), and not to Bodhisattvas?
Answer: When the Tathagata told Mahakashyapa (the great Kashyapa), he knew that he was capable of understanding and expounding this Dharma gate. Because he was not yet fully enlightened, but had not yet truly believed, in order to explain and enable him to understand, realize, and believe in the meaning of the Mahayana (Great Vehicle) Dharma. Herein, the eight sets of four lines included in wrong conduct should be gradually understood in a way that explains each set in relation to the one before it. The first set of four lines speaks of the aspect of wrong conduct that involves losing wisdom. The second set of four lines speaks of forgetting right mindfulness after losing wisdom. The third set of four lines speaks of causing the extinction of white (good) dharmas after extinguishing right mindfulness. The fourth set of four lines speaks of the appearance of an evil mind that does not resemble the conduct of a Bodhisattva after extinguishing white dharmas. The fifth set of four lines speaks of being difficult to tame after acting with an evil mind. The sixth set of four lines speaks of engaging in wrong theft after being difficult to tame. The seventh set of four lines speaks of approaching those who should not be approached after engaging in wrong theft. The eighth set of four lines speaks of causing the failure to assist Bodhisattvas in their practice and instead accomplishing wrong conduct after approaching those who should not be approached. To counteract these, the eight sets of four lines included in right conduct should also be gradually understood in a way that explains each set in relation to the one before it. The first set of four lines speaks of fulfilling the wisdom that aids the path, thereby not forgetting right mindfulness. The second set of four lines speaks of not forgetting right mindfulness, thereby increasing the wisdom that aids the path. The third set of four lines speaks of increasing white dharmas after not forgetting right mindfulness. The fourth set of four lines speaks of acting with thoughts and behaviors that resemble those of a Bodhisattva after increasing white dharmas. The fifth set of four lines speaks of acting with a non-evil mind, being easily tamed. The sixth set of four lines speaks of engaging in the right path after being easily tamed. The seventh set of four lines speaks of approaching those who should be approached after already engaging in the right path. The eighth set of four lines speaks of being able to follow the various practices of Bodhisattvas and accomplish right conduct after approaching those who should be approached. The benefits of the right conduct mentioned earlier.
益，有六種四句，上下相釋漸次應知。第一四句，菩薩如是多行正行已，習成福德智慧。第二四句，依功德智慧習成已，令得障凈。第三四句，依障凈已，令一切法門助習，通達一法門故。第四四句，依習一切白法門已，一切相一切種利益一切眾生故，復修行無量功德。第五四句，既修行無量功德已，令過無明住地。第六四句，依過無明住地已，令得無障礙地。是名此諸二十二四句之中所說漸次。自此已后，還彼前四句次第解釋說應知。
經言「迦葉！菩薩有四法退失智慧」。
問曰：以何義故發此說？
答曰：修大乘者，為得無上菩提方便故，愚癡者為令示現故，放逸者令正勸故，怯弱小心者令助慰喻使發大意故，已行正行者為令讚歎故。
問曰：明四法者，此數無義而說，自體明故。
答曰：四算數者，說攝取義故。廣不可盡，伏防聽者不樂多聞故，以數攝故令憶持則易，如繩穿華不使零落故。
問曰：何以故唯定四，不多亦不少？
答曰：遮無窮及無義問故。復有喻者，退失三種助智攝取故明四數。復有餘者，略說有三種智慧聞思修等。是中前三法，多示盡失助聞慧智故，第四法者，多明盡失思修慧等，是故說四法。次者是諸法中示相近漸次差別解釋義。佛告迦葉
【現代漢語翻譯】 現代漢語譯本： 益處在於，有六種四句，上下互相解釋，逐漸深入地理解。第一種四句，菩薩這樣廣泛地進行正確的修行之後，逐漸修習成就福德和智慧。第二種四句，依靠功德和智慧修習成就之後，使得（菩薩）能夠清除（修行上的）障礙。第三種四句，依靠（修行上的）障礙被清除之後，使得一切法門都能夠幫助修習，因為通達了一個法門。第四種四句，依靠修習一切清凈的法門之後，爲了以一切相、一切種類利益一切眾生，再次修行無量的功德。第五種四句，既然修行了無量的功德之後，使得（菩薩）超越無明住地（Avidyā-sthiti）。第六種四句，依靠超越無明住地之後，使得（菩薩）獲得無障礙地。這被稱為這二十二個四句中所說的漸次修行的過程。從這裡之後，再按照前面四句的順序解釋，應當知曉。
經文中說：『迦葉（Kāśyapa）！菩薩有四種法會退失智慧。』
問：因為什麼原因而說這些？
答：爲了修習大乘的人，爲了獲得無上菩提（Anuttarā-samyak-saṃbodhi）的方便，對於愚癡的人，爲了讓他們明白（道理）而示現；對於放逸的人，爲了正確地勸誡；對於怯弱小心的人，爲了幫助安慰，使他們發起大愿；對於已經進行正確修行的人，爲了讚歎他們。
問：說明四種法，這個數字沒有意義而說，因為自體已經很明顯。
答：四這個算數，是爲了說明攝取的意義。如果廣說就不可窮盡，爲了防止聽者不喜歡聽太多的內容，所以用數字來攝取，使他們容易記憶，就像用繩子穿花，不讓花朵零落一樣。
問：為什麼唯獨確定是四，不多也不少？
答：爲了遮止無窮無盡以及沒有意義的提問。還有比喻說，退失三種輔助智慧的攝取，所以說明四這個數字。還有其他的說法，簡略地說有三種智慧，即聞、思、修等。其中前三種法，大多顯示喪失輔助聞慧的智慧，第四種法，大多說明喪失思、修慧等，所以說四種法。其次是在這些法中顯示相近、漸次差別的解釋意義。佛告訴迦葉（Kāśyapa）：
【English Translation】 English version: The benefit lies in having six sets of four lines, with each set explaining the previous one, leading to a gradual and deeper understanding. The first set of four lines states that after a Bodhisattva extensively engages in correct practice, they gradually cultivate and achieve merit and wisdom. The second set of four lines states that after cultivating and achieving merit and wisdom, it enables the Bodhisattva to clear away obstacles (in their practice). The third set of four lines states that after the obstacles (in practice) are cleared away, it enables all Dharma doors to assist in cultivation because one has penetrated one Dharma door. The fourth set of four lines states that after cultivating all pure Dharma doors, in order to benefit all sentient beings with all aspects and all kinds, one again cultivates immeasurable merits. The fifth set of four lines states that since one has cultivated immeasurable merits, it enables the Bodhisattva to transcend the ground of ignorance (Avidyā-sthiti). The sixth set of four lines states that relying on transcending the ground of ignorance, it enables the Bodhisattva to attain the ground of non-obstruction. This is called the gradual process of cultivation described in these twenty-two sets of four lines. From here onwards, the explanation should follow the order of the previous four lines, which should be understood.
The sutra says: 'Kāśyapa! A Bodhisattva has four dharmas that cause the loss of wisdom.'
Question: For what reason is this said?
Answer: For those who cultivate the Mahayana, it is a means to attain unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi); for the foolish, it is to demonstrate (the truth) to them; for the negligent, it is to correctly admonish them; for the timid and cautious, it is to help and comfort them, enabling them to generate great aspiration; for those who are already engaged in correct practice, it is to praise them.
Question: Explaining four dharmas, this number is said without meaning, because the self-nature is already clear.
Answer: The number four is to explain the meaning of inclusion. If explained extensively, it would be inexhaustible. To prevent listeners from disliking hearing too much, the number is used to include, making it easy to remember, just like using a string to string flowers together, preventing the flowers from falling apart.
Question: Why is it specifically determined to be four, neither more nor less?
Answer: To prevent endless and meaningless questions. There is also an analogy, the loss of the inclusion of three kinds of auxiliary wisdom, therefore explaining the number four. There are also other explanations, briefly saying there are three kinds of wisdom, namely hearing, thinking, and cultivating. Among them, the first three dharmas mostly show the loss of wisdom that assists in hearing, and the fourth dharma mostly explains the loss of thinking and cultivating wisdom, therefore four dharmas are spoken of. Secondly, it is to show the meaning of near, gradual, and differentiated explanations among these dharmas. The Buddha told Kāśyapa:
時，勸令聽眾。聽眾之徒一心，不念余緣聽故。法者，舍於人故。言聽法，若不言法者，容有生疑，為欲說法、為欲說人？
問曰：先言菩薩者，以何義故名為菩薩？
答曰：行大乘者，此菩薩名，為攝取多義。然今略說三義說應知：一者信；二者修行；三者證。云何信？覺知甚深智慧而能令覺故。云何修行？為自利利他因故，往行無上菩提。云何得證？以智慧力故，令得證無上菩提。退失智慧者，明二時有二種失：一、已得失；二、當得失。何者退？云何失？于無漏中失當得，餘者世間故二時俱失，不甄說退，失智慧故。
問曰：無漏亦失。
答曰：解釋不爾。說退失智慧者，欲明不放逸因，于所作事中令作法故，言退失智慧。何以故？有漏智者與無漏智助道因故。是有漏智，得已未得二故便失。無漏智失者，以不得故。既證無漏智，則無有退失。
問曰：云何不尊重等法，令能退失智慧。
答曰：瞋恨故不敬，不敬故不聞，不聞故不生解，以不生解故即現退失智慧。吝惜諸法，所受諸法秘不盡說，故不聞。不聞故於未來世中眾緣不具，緣不具故退失智慧。有樂法者為作留難，說諸因緣沮壞其心，說有餘言，所犯覆藏不能悔過等故。得聞障報已，聞障報故得愚癡因，是故未來
【現代漢語翻譯】 現代漢語譯本： 當時，（佛）勸導聽眾。聽眾們專心致志，不考慮其他事情，所以才能聽進去。（佛）法的傳授，是爲了利益眾生。說『聽法』，如果不說『法』，可能會讓人產生疑問，（佛）是爲了說法呢，還是爲了說人的是非？
問：為什麼先說『菩薩』（Bodhisattva，有情覺悟者）？以什麼意義稱之為『菩薩』？
答：行大乘（Mahayana，佛教教派）道的人，可以稱作『菩薩』，這個名稱包含了很多意義。現在簡略地說三種意義，應當瞭解：一是信，二是修行，三是證悟。什麼是『信』？覺知甚深的智慧，並且能夠使他人覺悟。什麼是『修行』？爲了自己和他人得到利益，前往追求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。什麼是『證悟』？憑藉智慧的力量，證得無上菩提。喪失智慧的人，說明在兩個時間段會有兩種損失：一是已經得到的會失去，二是本應得到的會失去。什麼是『退』？什麼是『失』？在無漏（Anasrava，沒有煩惱）的智慧中失去本應得到的，其餘的屬於世間（Lokiya，世俗）的，所以兩個時間段都會失去，不能明確地說『退』，因為是失去了智慧。
問：無漏的智慧也會失去嗎？
答：解釋不是這樣的。說『退失智慧』，是爲了說明不放逸（Apramada，精進）的原因，在所做的事情中使之符合佛法，所以說『退失智慧』。為什麼呢？因為有漏（Sasrava，有煩惱）的智慧與無漏的智慧是助道的因緣。這種有漏的智慧，已經得到的和未得到的都會失去。無漏的智慧失去，是因為沒有得到。一旦證得無漏的智慧，就不會有退失。
問：怎樣不尊重佛法等行為，會導致退失智慧？
答：因為嗔恨而不恭敬，因為不恭敬而不聽聞佛法，因為不聽聞佛法而不產生理解，因為不產生理解，所以就表現出退失智慧。吝惜佛法，所接受的佛法秘而不宣，不完全說出來，所以別人聽不到。因為聽不到，所以在未來世中各種因緣不具足，因緣不具足就會退失智慧。對於喜歡佛法的人設定障礙，說各種因緣來打擊他們的信心，說一些多餘的話，所犯的錯誤隱瞞不報，不能懺悔等等。得到阻礙聽聞佛法的果報后，因為阻礙聽聞佛法的果報而得到愚癡的因，所以未來（會愚癡）。
【English Translation】 English version: At that time, (the Buddha) exhorted the audience. The audience listened attentively, without thinking of other matters, and therefore were able to listen. The transmission of (the Buddha's) Dharma is for the benefit of all beings. Saying 'listen to the Dharma,' if one does not speak of 'Dharma,' it may cause people to doubt whether (the Buddha) is speaking the Dharma or speaking ill of others.
Question: Why is 'Bodhisattva' (Bodhisattva, an enlightened being) mentioned first? In what sense is one called a 'Bodhisattva'?
Answer: One who practices the Mahayana (Mahayana, a school of Buddhism) path can be called a 'Bodhisattva,' a name that encompasses many meanings. Now, briefly speaking of three meanings, one should understand: first, faith; second, practice; and third, realization. What is 'faith'? To be aware of profound wisdom and to be able to make others aware. What is 'practice'? For the sake of benefiting oneself and others, to go forth in pursuit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What is 'realization'? By the power of wisdom, to attain unsurpassed perfect enlightenment. One who loses wisdom indicates two kinds of losses in two time periods: first, what has already been obtained will be lost; second, what should have been obtained will be lost. What is 'regression'? What is 'loss'? Losing what should have been obtained in Anasrava (Anasrava, without defilements) wisdom; the rest belongs to Lokiya (Lokiya, worldly), so both time periods will be lost. One cannot clearly say 'regression' because it is the loss of wisdom.
Question: Can Anasrava wisdom also be lost?
Answer: The explanation is not like that. Saying 'loss of wisdom' is to explain the cause of Apramada (Apramada, diligence), to make it conform to the Dharma in what is done, so it is said 'loss of wisdom.' Why? Because Sasrava (Sasrava, with defilements) wisdom and Anasrava wisdom are the causes and conditions that aid the path. This Sasrava wisdom, both what has been obtained and what has not been obtained, will be lost. The loss of Anasrava wisdom is because it has not been obtained. Once Anasrava wisdom is attained, there will be no regression.
Question: How can disrespecting the Dharma and other behaviors lead to the loss of wisdom?
Answer: Because of anger, one is not respectful; because one is not respectful, one does not listen to the Dharma; because one does not listen to the Dharma, one does not generate understanding; because one does not generate understanding, one manifests the loss of wisdom. Being stingy with the Dharma, keeping the Dharma one has received secret and not fully explaining it, so others cannot hear it. Because they cannot hear it, in future lives, various causes and conditions will not be complete, and if the causes and conditions are not complete, one will lose wisdom. Creating obstacles for those who like the Dharma, using various causes and conditions to undermine their faith, saying superfluous words, concealing the mistakes one has committed and not repenting, and so on. After receiving the retribution of obstructing the hearing of the Dharma, because of the retribution of obstructing the hearing of the Dharma, one obtains the cause of ignorance, so in the future (one will be ignorant).
必得愚癡，以愚癡故退智慧。其心憍慢自高贊己、卑下他人故令恨他，以恨他故即為倒說，已顛倒說故於未來世中招倒，以招倒故退失智慧。
問曰：何時退失？
答曰：二時中現及未來。
問曰：若佈施等諸法亦是退失因，有吝等諸法者，何故但說唯退失智慧因，不說佈施等退失因也？
答曰：易失故先說。菩提是智性故，諸餘波羅蜜者從彼智所生，智依止故。菩薩于智中邪行已，即于菩提及助菩提法中不名正行，是故但說退失智慧因，不說佈施等退失因。如是不敬等法，退失智慧因，四句顯說不樂聞等四法。是中不敬重故顯說不樂聞，吝惜法故不聞，障他法故得不聞障報，我慢故姤心倒說，如是不能助聞等智退失意。此四法已，以復有餘智相，謂生於四悔法，現及未來。何者四法？一、不能生解；二、眾緣不具；三、助愚癡福報；四、及已顛倒故、依不聞故，于現法中不生正解。依不聞故，于未來世中眾緣不具。依聞障故，亦于未來世中得愚癡報。依姤心倒說故，未來世得顛倒報。
問曰：不尊重敬法及不敬法師者，此二句重說有何義？
答曰：此二句重說中，顯示具足不樂聞意。設有人瞋謗不敬法故不聞其法，敬重法師故樂聽聞法。復有瞋恨不敬重法師故不聽聞法，復有
【現代漢語翻譯】 現代漢語譯本：必定會變得愚癡，因為愚癡的緣故而退失智慧。心中驕傲自滿，自我讚揚，貶低他人，因此令人憎恨，因為憎恨他人的緣故就會顛倒說法，因為已經顛倒說法的緣故，在未來的世間招致顛倒，因為招致顛倒的緣故而退失智慧。
問：什麼時候退失智慧？
答：在現在和未來這兩個時期顯現。
問：如果佈施等各種法也是退失智慧的原因，有吝嗇等各種法的人，為什麼只說退失智慧的原因，而不說佈施等退失的原因呢？
答：因為智慧容易失去，所以先說。菩提（bodhi，覺悟）是智慧的性質，其他的波羅蜜（pāramitā，到彼岸）都是從智慧所生，依靠智慧。菩薩（bodhisattva，菩薩）在智慧中邪行之後，對於菩提以及幫助菩提的法中就不能稱為正行，所以只說退失智慧的原因，而不說佈施等退失的原因。像這樣不尊敬等法，是退失智慧的原因，用四句話來顯明地說不喜歡聽聞等四種法。其中不敬重，所以顯明地說不喜歡聽聞；因為吝惜法，所以不聽聞；障礙他人修法，所以得到不聽聞的障礙果報；因為我慢，所以心懷邪念而顛倒說法，像這樣不能幫助聽聞等智慧退失的意義。這四種法之後，又因為有其他的智慧之相，就是產生於四種後悔的法，現在和未來。哪四種法？一、不能產生理解；二、各種因緣不具足；三、助長愚癡的福報；四、以及因為已經顛倒的緣故，依靠不聽聞的緣故，在現在的法中不能產生正確的理解。依靠不聽聞的緣故，在未來的世間各種因緣不具足。依靠聽聞的障礙的緣故，也在未來的世間得到愚癡的果報。依靠心懷邪念而顛倒說法的緣故，未來世得到顛倒的果報。
問：不尊重敬法和不尊敬法師，這兩句話重複說有什麼意義？
答：這兩句話重複說，顯示具足不喜歡聽聞的意義。假設有人因為嗔恨誹謗不尊敬法而不聽聞法，但因為敬重法師所以喜歡聽聞法。又有人因為嗔恨不敬重法師而不聽聞法，還有
【English Translation】 English version: Surely one will become foolish, and because of foolishness, wisdom will be lost. If the mind is arrogant, self-praising, and belittling others, it causes hatred in others. Because of hating others, one will speak perversely. Because of speaking perversely, one invites perversity in future lives. Because of inviting perversity, wisdom is lost.
Question: When is wisdom lost?
Answer: It manifests in two times: the present and the future.
Question: If giving and other dharmas (dharma, teachings) are also causes of loss, and there are those with stinginess and other dharmas, why only speak of the cause of losing wisdom, and not of the cause of losing giving and other things?
Answer: Because it is easy to lose, it is mentioned first. Bodhi (bodhi, enlightenment) is of the nature of wisdom, and the other pāramitās (pāramitā, perfections) arise from that wisdom and depend on wisdom. If a Bodhisattva (bodhisattva, enlightenment being) acts wrongly in wisdom, then in Bodhi and the dharmas that aid Bodhi, he cannot be said to be acting correctly. Therefore, only the cause of losing wisdom is mentioned, and not the cause of losing giving and other things. Likewise, disrespect and other dharmas are causes of losing wisdom. The four sentences clearly state the four dharmas of not liking to hear, etc. Among them, disrespect clearly indicates not liking to hear. Because of being stingy with the Dharma, one does not hear. Because of obstructing others' Dharma, one receives the retribution of obstructed hearing. Because of arrogance, one's mind is twisted and one speaks perversely. Thus, one cannot help hearing, and wisdom is lost. After these four dharmas, there are other aspects of wisdom, namely, arising from the four dharmas of regret, in the present and the future. What are the four dharmas? First, the inability to generate understanding; second, the incompleteness of various conditions; third, the merit that aids foolishness; and fourth, because of being already perverse, relying on not hearing, one cannot generate correct understanding in the present Dharma. Relying on not hearing, various conditions will be incomplete in future lives. Relying on the obstruction of hearing, one will also receive the retribution of foolishness in future lives. Relying on a twisted mind and perverse speech, one will receive the retribution of perversity in future lives.
Question: What is the meaning of repeating the two sentences: 'not respecting the Dharma' and 'not respecting the Dharma master'?
Answer: The repetition of these two sentences shows the complete meaning of not liking to hear. Suppose someone does not hear the Dharma because of anger, slander, and disrespect for the Dharma, but likes to hear the Dharma because of respecting the Dharma master. Also, someone does not hear the Dharma because of anger and disrespect for the Dharma master, and also...
瞋敬重法故能樂聽聞法。若二俱瞋恨謗不敬重者，彼眾無方而能聽聞。是故此二句重說，示現具足不樂聽聞法意。吝惜諸法、所受諸法秘不盡說者，此二句有何義？吝惜諸法，見既於他所知解中勝故，即於法中秘不盡說，護得后不敬防畏勝故。或復有義，若請不請一向不說故。吝法者，或有向說、或復不說、或復吝法故棄捨正法，已舍法故即壞其心。所受諸法秘不盡說，起吝惜心行故說言壞行，有樂法者為作留難，說諸因緣沮壞其心，說有餘言，所犯覆藏不能悔過。如是等句有何異義？是中有樂法而作留難者，此是說有餘言。云何樂法者而作留難？說諸因緣沮壞其心，呵責說有餘言，所犯覆藏不能悔過。云何沮壞人法並說諸惡？所有法從人所欲樂聽聞者，彼法及彼人。已無實言及無義者，而言能種種說。既說已即令不復樂聞。云何說諸因緣呵責等？所說不正，復言無限。或復樂聞者，為助種種難訪無限等言說。聞難訪等，即便不聽亦不樂聞。云何不能？為說教故復請而不受。有他樂法者來請問說法，已吝惜法故即不為說，復不請余法師等。若欲請聞不為許可。云何覆藏？說其聽者及呵聽眾，亦說彼法。汝等無智，此法甚深不能通達知故，已說聽眾故覆藏正法。如是障法因緣，令得難處果報。其心憍慢自高贊己卑下他人
【現代漢語翻譯】 現代漢語譯本： 因為嗔恨卻敬重其他法，所以才能樂於聽聞正法。如果兩者都嗔恨、誹謗且不敬重正法，那麼這些人就沒有辦法聽聞正法了。因此，這兩句話是重複強調，表明他們完全具備了不樂於聽聞正法的心態。 『吝惜諸法』（對佛法慳吝）、『所受諸法秘不盡說』（對自己所學到的佛法，秘密隱藏不肯完全說出來），這兩句話有什麼含義？『吝惜諸法』，是因為看到別人在知解上勝過自己，就在佛法中秘密隱藏不肯完全說出來，爲了保護自己不被超越，防備別人勝過自己。或者還有一種解釋，就是無論別人請求與否，都一概不說。 『吝法者』，有些人或者會說，或者不會說，或者因為吝惜佛法而捨棄正法，已經捨棄正法，就敗壞了他的心。 『所受諸法秘不盡說』，因為生起吝惜之心而行事，所以說這是『壞行』。對於喜歡佛法的人，設定障礙，說各種因緣來阻撓破壞他們的心，說一些多餘的話，所犯的過錯隱瞞不肯懺悔。 像這些語句有什麼不同的含義？這裡面，『有樂法而作留難者』，這是指說一些多餘的話。怎樣算是對喜歡佛法的人設定障礙呢？就是說各種因緣來阻撓破壞他們的心，呵責說一些多餘的話，所犯的過錯隱瞞不肯懺悔。 怎樣算是既詆譭人又詆譭法，並且說各種壞話呢？對於人們想要聽聞的佛法，詆譭那個法和說法的人。已經沒有真實的內容和意義了，卻說自己能說出各種各樣的道理。說完之後就讓人不再喜歡聽聞。 怎樣算是說各種因緣呵責等等呢？就是所說的內容不正當，而且話說個沒完沒了。或者對於喜歡聽聞的人，用各種難以理解、沒完沒了的話來干擾。聽到這些難以理解的話，就不再聽，也不喜歡聽了。 怎樣算是不肯呢？爲了教導的緣故，多次請求也不接受。有其他喜歡佛法的人來請問佛法，因為吝惜佛法就不為他們說，也不去請其他的法師等等。如果有人想請求聽聞佛法，也不允許。 怎樣算是隱瞞呢？詆譭聽法的人和聽法的場所，也詆譭所說的法。說：『你們沒有智慧，這個法非常深奧，你們不能通達理解。』因為已經詆譭了聽眾，所以就隱瞞了正法。像這樣障礙佛法的因緣，會得到難以解脫的果報。他們的心驕傲自滿，抬高自己貶低他人。
【English Translation】 English version: Because of anger but respect for other dharmas, one can be happy to listen to the Dharma. If both are angry, slander, and disrespectful of the Dharma, then there is no way for these people to hear the Dharma. Therefore, these two sentences are repeated to show that they are fully equipped with the mentality of not wanting to listen to the Dharma. What is the meaning of 'stinginess with the Dharma' (being stingy with the Buddha's teachings) and 'secretly not fully explaining the Dharma one has received' (secretly hiding the Buddha's teachings that one has learned and not being willing to fully explain them)? 'Stinginess with the Dharma' is because one sees that others are superior to oneself in knowledge and understanding, so one secretly hides the Dharma and is unwilling to fully explain it, in order to protect oneself from being surpassed and to prevent others from being superior to oneself. Or there is another explanation, which is that one does not speak at all, whether others ask or not. 'Those who are stingy with the Dharma' may speak, or may not speak, or may abandon the Dharma because of stinginess with the Dharma. Having abandoned the Dharma, they ruin their minds. 'Secretly not fully explaining the Dharma one has received' is because one acts with a stingy mind, so it is said to be 'bad conduct'. For those who like the Dharma, one sets up obstacles, speaks of various causes and conditions to obstruct and destroy their minds, says superfluous words, and conceals one's faults without repenting. What are the different meanings of these sentences? Among them, 'those who like the Dharma but create obstacles' refers to saying superfluous words. How does one set up obstacles for those who like the Dharma? It is by speaking of various causes and conditions to obstruct and destroy their minds, scolding them for saying superfluous words, and concealing their faults without repenting. How does one both slander people and slander the Dharma, and speak all kinds of bad words? For the Dharma that people want to hear, one slanders that Dharma and the person who speaks it. Having no real content or meaning, one says that one can speak all kinds of reasons. After speaking, one makes people no longer want to hear. How does one speak of various causes and conditions to scold and so on? It is that what is said is improper, and one speaks endlessly. Or for those who like to listen, one interferes with all kinds of difficult to understand, endless words. Hearing these difficult to understand words, one no longer listens and does not like to listen. How is it that one is unwilling? For the sake of teaching, one refuses even after repeated requests. If there are other people who like the Dharma who come to ask about the Dharma, one does not speak to them because one is stingy with the Dharma, and one does not ask other Dharma masters and so on. If someone wants to request to hear the Dharma, one does not allow it. How does one conceal? One slanders the people who listen to the Dharma and the place where the Dharma is listened to, and also slanders the Dharma that is spoken. One says: 'You have no wisdom, this Dharma is very profound, you cannot understand it.' Because one has already slandered the audience, one conceals the true Dharma. Such causes and conditions that obstruct the Dharma will result in difficult to escape consequences. Their hearts are arrogant and self-satisfied, exalting themselves and belittling others.
，如是等句有何義？憍慢者說初句。云何憍慢？若贊己為勝、譭謗於他。云何贊己為勝？自所說不善、修行不正，見他所說皆善修行亦正，于中起慢妒心。云何譭謗於他？若他善說善修行中，生不善說、不善修憍慢妒心想，已憍慢患故，令不能得證正覺智慧。諸法盡證所攝，此要略而說：一、唯所退失；二、如何退失；三、以何時失；四、所有既法退失，彼盡顯示。何處退失者，于智慧中如何退失。以何想退失者，失已解釋。何時退失者，現在及未來。所有既法而退失者，明不敬重等四法。已有此不恭敬等四法，能令退失智慧等法障，故說四對治法。
「複次迦葉！菩薩有四法成大智慧。何等為四？所謂尊敬重法及敬法師」等。菩薩順行此敬等法因故，得與大智因故，生四種智慧。何等為四？一者起；二者成熟；三者滿足助道；四者能為成菩提。然彼恭敬故樂聽聞法，既聞法已便得起發智慧，隨所聞讀誦受持諸法，以清凈心廣為人說，而不求一切名聞利養恭敬等事故，令得化他成熟心智。善知智慧從多聞生，精進不懈怠如救頭燃，聞法誦持樂如說行。不隨言說常求多聞，聞則憶持不忘故。令得滿足助道智行其實行，行不隨言語及已音聲，為實行故令能得成菩提智慧。是中尊敬重法及敬法師者，以不敬重故，對治
【現代漢語翻譯】 現代漢語譯本： 這些語句是什麼意思呢？ 驕慢的人會說第一句。什麼是驕慢呢？ 就是讚美自己勝過別人，譭謗他人。 怎樣算是讚美自己勝過別人呢？ 自己所說的並不好，修行也不端正，看到別人所說的都很好，修行也很端正，心中就生起驕慢和嫉妒。 怎樣算是譭謗他人呢？ 如果他人善於說法，善於修行，就生起不好的說法、不好的修行的驕慢和嫉妒的想法，因為有了驕慢的毛病，就不能證得正覺的智慧。 所有諸法都包含在證悟之中，這裡簡要地說：一、唯一會退失；二、如何退失；三、在什麼時候退失；四、所有已經退失的法，都完全顯示出來。 在哪裡退失呢？ 在智慧中如何退失。 以什麼想法退失呢？ 已經解釋了退失的原因。 在什麼時候退失呢？ 現在和未來。 所有已經退失的法是什麼呢？ 說明不敬重等四種法。 已經有了這不恭敬等四種法，能夠導致退失智慧等法的障礙，所以要說四種對治法。
『再者，迦葉（Kasyapa，人名）！菩薩有四種法成就大智慧。 是哪四種呢？ 所謂尊敬重視佛法以及尊敬法師』等等。 菩薩順著這尊敬等法的因緣，得到與大智慧相應的因緣，從而生起四種智慧。 是哪四種呢？ 一是生起；二是成熟；三是滿足助道；四是能夠成就菩提。 因為恭敬的緣故而樂於聽聞佛法，聽聞佛法后便能啓發智慧，隨著所聽聞的，讀誦受持各種佛法，以清凈的心廣泛地為他人宣說，而不求一切名聞利養恭敬等事，從而能夠教化他人，成熟心智。 善於瞭解智慧是從多聞中產生的，精進不懈怠就像是撲滅頭上的火焰一樣，聽聞佛法、誦持佛法，並且樂於按照所說的去做。 不只是停留在言語上，常常追求多聞，聽聞后就記住而不忘記。 從而能夠滿足助道智行，真正地去實行，實行不只是停留在言語和聲音上，爲了真正地實行，從而能夠成就菩提智慧。 這裡尊敬重視佛法以及尊敬法師，是因為不敬重的緣故，用來對治。
【English Translation】 English version: What is the meaning of these sentences? The arrogant person speaks the first sentence. What is arrogance? It is praising oneself as superior and slandering others. How is it praising oneself as superior? One's own words are not good, and one's practice is not correct. Seeing that others' words are all good and their practice is also correct, one's heart arises with arrogance and jealousy. How is it slandering others? If others are good at speaking and good at practicing, one generates thoughts of speaking badly and practicing badly, with arrogance and jealousy. Because of the affliction of arrogance, one cannot attain the wisdom of perfect enlightenment. All dharmas are included in enlightenment. Here, it is briefly said: One, only loss; two, how to lose; three, when to lose; four, all the dharmas that have been lost are fully revealed. Where does one lose? How does one lose in wisdom? With what thought does one lose? The cause of loss has already been explained. When does one lose? In the present and the future. What are all the dharmas that have been lost? It explains the four dharmas of disrespect, etc. Having these four dharmas of disrespect, etc., can lead to the obstruction of losing wisdom and other dharmas, so the four antidotes are spoken.
'Furthermore, Kasyapa (name of a person)! A Bodhisattva has four dharmas that accomplish great wisdom. What are the four? They are respecting and valuing the Dharma and respecting the Dharma teachers,' and so on. Because a Bodhisattva follows the cause of these dharmas of respect, etc., he obtains the cause corresponding to great wisdom, and thus generates four kinds of wisdom. What are the four? First, arising; second, maturing; third, fulfilling the aids to the path; fourth, being able to accomplish Bodhi. Because of respect, one delights in listening to the Dharma. After hearing the Dharma, one can then inspire wisdom. Following what one has heard, one recites, upholds, and receives various dharmas, and widely proclaims them to others with a pure heart, without seeking fame, gain, respect, etc., thereby being able to transform others and mature their minds. One is good at understanding that wisdom arises from much learning, and one is diligent and unremitting, like putting out a fire on one's head. One hears the Dharma, recites it, and delights in practicing as it is said. One does not just stay in words, but constantly seeks much learning, and after hearing, one remembers and does not forget. Thus, one is able to fulfill the aids to the path of wisdom and truly practice it. Practice does not just stay in words and sounds. In order to truly practice, one is able to accomplish Bodhi wisdom. Here, respecting and valuing the Dharma and respecting the Dharma teachers is because of disrespect, which is used to counteract it.
說敬重應知。隨所聞諸法讀誦受持，是中聞者以耳識故，誦持者以意識故。或復聞者以聞慧故，誦持者以思慧故。經言以清凈心廣為人說者，以離慳妒嫉心故。不求一切名聞利養恭敬等事者，是則吝法因故。利養者，衣服等。恭敬者，禮拜等。名聞者，稱揚諸功德。以多聞故堪得聞慧等智已，如救頭燃修求聞慧，為求聞慧故勸轉明修慧。譬如有人或燃頭或燃衣，彼人舍一切諸事先救頭及衣服。菩薩亦如是，知聞慧是智因智者，乃至亦能得一切智因故，轉勤求聞，為自利利他故。隨所聞法而能誦持及如說行者，若隨聞而能取義者，彼已順行故則能生如順智，非如但有音聲語言者，非如但求聞、非但口說。或復無義故，或復所說皆無出世之益。順次解釋不尊敬重法及行順法已成吝惜諸法。吝惜法已，於樂求法者起諸障礙，秘不為說。彼滅此三種智因，已無智故則起我慢。自法對治尊敬法者，已順行法及次法故離慳吝惜心已，隨所聞法廣為人說，好樂法故求多聞記，具多聞已即能行自利利他之行，隨說修行不著語言。語言，音聲等事。菩提心者，唯智根本。一切智者，唯菩提心為本。是以不忘菩提心故。忘菩提心及已不忘諸法因故。
「佛告迦葉：菩薩有四法忘失菩提心。何等為四？欺誑阿阇梨」等。
問曰：
【現代漢語翻譯】 現代漢語譯本： 說的是要敬重所應知的法。隨著所聽聞的諸法進行讀誦受持，這裡『聞』是通過耳識的作用，『誦持』是通過意識的作用。或者，『聞』是通過聞慧的作用，『誦持』是通過思慧的作用。《經》中說『以清凈心廣為人說』，是因為遠離了慳吝、嫉妒之心。不求一切名聞利養恭敬等事，是因為慳吝法的原因。利養指的是衣服等，恭敬指的是禮拜等，名聞指的是稱揚各種功德。因為多聞的緣故，能夠獲得聞慧等智慧后，就像頭燃起來一樣急切地修求聞慧，爲了求聞慧的緣故，勸勉轉而明修慧。譬如有人頭燃起來或者衣服燃起來，這個人會捨棄一切事情，首先搶救頭和衣服。菩薩也是這樣，知道聞慧是智慧的因，有智慧的人，乃至也能得到一切智的因，所以更加勤奮地求聞，爲了自利利他的緣故。隨著所聽聞的法而能夠誦持並且如所說的那樣去實行，如果隨著聽聞而能夠領會其中的意義，那麼他就已經順應了正法，因此能夠產生如順智，而不是像只有音聲語言的人，不是像只求聽聞、不實行的人。或者因為沒有意義，或者因為所說的一切都沒有出世的利益。順次解釋了不尊敬重法以及實行順法已經造成了吝惜諸法。吝惜法以後，對於喜歡求法的人設定各種障礙，秘而不宣。他們滅掉了這三種智慧的因，因為沒有智慧的緣故，就生起了我慢。用自己的法來對治尊敬法的人，因為已經順應了正法以及其次的法，遠離了慳吝惜心以後，隨著所聽聞的法廣泛地為人宣說，愛好正法，尋求多聞的記憶，具備了多聞以後，就能實行自利利他的行為，隨著所說而修行，不執著于語言。語言，音聲等事。菩提心，是唯一的智慧根本。一切智，唯有菩提心為根本。因此不要忘記菩提心。忘記菩提心以及已經不忘記諸法之因的緣故。
『佛告訴迦葉：菩薩有四種法會忘失菩提心。哪四種呢？欺誑阿阇梨（老師）』等。
問：
【English Translation】 English version: It speaks of respecting what should be known. Following the reading, reciting, and upholding of all the Dharmas that are heard, here 『hearing』 is through the function of ear-consciousness, and 『reciting and upholding』 is through the function of mind-consciousness. Or, 『hearing』 is through the function of hearing-wisdom, and 『reciting and upholding』 is through the function of thinking-wisdom. The Sutra says 『to widely speak for others with a pure mind』 because of being apart from stinginess and jealousy. Not seeking all fame, gain, respect, etc., is because of the cause of being stingy with the Dharma. Gain refers to clothing, etc., respect refers to prostrations, etc., fame refers to praising various merits. Because of extensive learning, being able to obtain hearing-wisdom and other wisdoms, one should cultivate and seek hearing-wisdom as urgently as if one's head were on fire, and for the sake of seeking hearing-wisdom, one should encourage and turn to clearly cultivating wisdom. For example, if someone's head or clothing were on fire, that person would abandon everything else and first save their head and clothing. Bodhisattvas are also like this, knowing that hearing-wisdom is the cause of wisdom, and wise people can even obtain the cause of all-wisdom, so they diligently seek hearing, for the sake of benefiting themselves and others. Following the Dharmas that are heard, being able to recite and uphold them and practice as said, if one can grasp the meaning of what is heard, then they have already conformed to the Dharma, and thus can generate wisdom that conforms to the Dharma, not like those who only have sound and language, not like those who only seek to hear and do not practice. Or because there is no meaning, or because everything that is said has no benefit for transcending the world. Explaining in order that not respecting the Dharma and practicing conforming to the Dharma has already caused stinginess with all Dharmas. After being stingy with the Dharma, they create various obstacles for those who like to seek the Dharma, keeping it secret and not speaking about it. They extinguish these three causes of wisdom, and because they have no wisdom, they give rise to arrogance. Those who use their own Dharma to counter the Dharma of respect, because they have already conformed to the Dharma and the Dharma that follows, and are apart from stinginess, they widely speak for others about the Dharmas that are heard, love the Dharma, seek extensive learning and memory, and after possessing extensive learning, they can practice self-benefit and benefiting others, practicing according to what is said, not being attached to language. Language, sound, and other things. Bodhicitta (the mind of enlightenment) is the only root of wisdom. All-wisdom has only Bodhicitta as its root. Therefore, do not forget Bodhicitta. Forgetting Bodhicitta is the cause of not forgetting all Dharmas.
『The Buddha told Kashyapa (one of the principal disciples of Gautama Buddha): Bodhisattvas have four Dharmas that cause them to forget Bodhicitta. What are the four? Deceiving the Acharya (teacher)』 etc.
Question:
何故但說有四法能忘失菩提心因，不多不少？
答曰：忘失有四種故。略說有四種：一、不正信忘失；二、信顛倒忘失，于菩提心中見有過故；三、所受諸法皆是假名心故忘失；四、得法體心忘失。此四種忘失中，對有四種因，如是次第應知。是中欺誑阿阇梨師長等者，于師長前不能如實語。既犯罪不發露故，妄語心誑故，即成欺誑師長。是中阿阇梨者，能諫及勸指授。隨彼所犯為令發露，此不應作。先所犯罪為欲懺滅故，說諸方便，汝應如是作。師長者，若能助益長秀聖者，雖非師長已有諸功德故，憐愍與樂、勸止惡修善。為既犯故，令彼以妄語忘失。以是義故，助得增上業報。已助得增上業報故，成不正信忘失菩提心應知。若彼不能令忘失者，如是彼已習妄語及得戒障故忘失菩提心，是名初因。無疑悔者令生疑悔，同修梵行中無疑能令生顛倒疑故，同梵行中正修戒行者于戒中令起疑惑故。彼如是同梵行中不至心恭敬及行諂曲心，能于戒中生疑惑故，生深重業障。彼以是故，于菩提心中顛倒，不正信見過故忘菩提心。彼若不能令生疑惑者，如是彼已謗說故令忘菩提心，是名第二因。修大乘人，呵罵誹謗廣彰惡名，樂修法者隨所有法利，彼能令遠離背故。若有信樂修大乘者，為欲壞彼故，呵罵誹謗廣彰惡名，說
【現代漢語翻譯】 現代漢語譯本： 問：為什麼只說有四種方法能導致忘失菩提心的原因，不多也不少？ 答：因為忘失有四種情況。簡略地說，有四種：一、因不正信而忘失；二、因信念顛倒而忘失，在菩提心中看到過失；三、因為所接受的諸法都認為是虛假不實而忘失；四、因為執著于所得的法體而忘失。這四種忘失，對應有四種原因，應當按這樣的順序瞭解。其中，欺騙阿阇梨（規範弟子的導師）和師長等，是指在師長面前不能如實講述自己的過錯。因為已經犯了罪卻不坦白，用虛妄的語言欺騙，就構成了欺騙師長。這裡所說的阿阇梨，是指能夠勸誡和指導的人。對於弟子所犯的錯誤，爲了讓他坦白，會指出『這不應該做』。對於先前所犯的罪過，爲了懺悔，會說出各種方便之法，『你應該這樣做』。師長，是指能夠幫助增長聖者功德的人，即使不是傳授戒律的師長，因為已經具備各種功德，所以會憐憫並給予快樂，勸止惡行，修習善行。因為弟子已經犯錯，卻讓他用妄語來掩蓋，導致忘失菩提心。因為這個原因，幫助他獲得了增長惡業的果報。因為已經幫助他獲得了增長惡業的果報，就形成了因不正信而忘失菩提心，應當知道。如果他不能使弟子忘失菩提心，那麼他自己因為已經習慣了妄語，並且得到了戒律的障礙，所以忘失菩提心，這是第一種原因。使沒有疑惑的人產生疑惑和後悔，在共同修習梵行的人中，能使人產生顛倒的疑惑。因此，在共同修習梵行的人中，對於正在修行戒律的人，使他在戒律中產生疑惑。他這樣對共同修習梵行的人不至誠恭敬，並且懷著諂媚的心，能在戒律中產生疑惑，從而產生深重的業障。因此，他對菩提心產生顛倒的、不正信的看法，看到過失，所以忘失菩提心。如果他不能使人生起疑惑，那麼他自己因為已經誹謗，所以導致忘失菩提心，這是第二種原因。對於修習大乘的人，呵斥、謾罵、誹謗，廣泛宣揚惡名，對於喜歡修習佛法的人，隨其所有的法益，他能使他們遠離背棄。如果有信樂修習大乘的人，爲了破壞他們，就呵斥、謾罵、誹謗，廣泛宣揚惡名，說……
【English Translation】 English version: Question: Why is it said that there are only four causes for forgetting the Bodhi-mind, no more and no less? Answer: Because there are four kinds of forgetting. Briefly speaking, there are four: First, forgetting due to incorrect faith; second, forgetting due to distorted faith, seeing faults in the Bodhi-mind; third, forgetting because all the dharmas received are considered false names; fourth, forgetting due to attachment to the essence of the dharma attained. These four kinds of forgetting correspond to four causes, which should be understood in this order. Among them, deceiving the Acharya (the teacher who disciplines disciples) and the teacher, etc., refers to not being able to truthfully tell one's faults in front of the teacher. Because one has committed a crime but does not confess it, and deceives with false words, one constitutes deceiving the teacher. The Acharya here refers to someone who can advise and guide. Regarding the mistakes made by the disciple, in order to make him confess, he will point out 'This should not be done.' Regarding the sins committed earlier, in order to repent, he will say various expedient methods, 'You should do this.' The teacher refers to someone who can help increase the merits of the holy ones. Even if he is not the teacher who transmits the precepts, because he already possesses various merits, he will have compassion and give happiness, dissuade from evil deeds, and cultivate good deeds. Because the disciple has already made a mistake, but he lets him cover it up with lies, leading to forgetting the Bodhi-mind. For this reason, he helps him obtain the retribution of increasing evil karma. Because he has already helped him obtain the retribution of increasing evil karma, it forms forgetting the Bodhi-mind due to incorrect faith, it should be known. If he cannot make the disciple forget the Bodhi-mind, then he himself forgets the Bodhi-mind because he has become accustomed to lying and has obtained obstacles to the precepts, this is the first cause. Causing doubt and regret in those who have no doubt, among those who are jointly practicing Brahmacharya, can cause distorted doubt. Therefore, among those who are jointly practicing Brahmacharya, for those who are practicing the precepts, he causes them to have doubts about the precepts. He thus does not sincerely respect those who are jointly practicing Brahmacharya, and with a flattering mind, can cause doubts in the precepts, thereby creating deep karmic obstacles. Therefore, he has a distorted, incorrect view of the Bodhi-mind, sees faults, and therefore forgets the Bodhi-mind. If he cannot cause doubt to arise, then he himself forgets the Bodhi-mind because he has already slandered, this is the second cause. For those who practice the Mahayana, scolding, cursing, slandering, widely proclaiming evil names, for those who like to practice the Dharma, according to all the benefits of the Dharma, he can cause them to leave and turn away. If there are those who believe and like to practice the Mahayana, in order to destroy them, he scolds, curses, slanders, widely proclaims evil names, saying...
不善言破壞，說無利益無利益語。是中不善語者，說惡名響彰其諸過，所謂破戒。發言說謂惡，廣彰人短謂非梵行，分別說者不稱功德、隨彰其說惡。有如是等事，彼如是向諸菩薩說無利語，分別廣彰惡名等。若欲修大乘者，如是等令退迷惑。彼如是向諸菩薩心不恭敬已，所有功德則便覆藏。已覆藏故令惡深重業障。以彼障故，本所修戒心即便滅壞。若使不能覆藏菩薩真實功德者，彼如是以得戒障故退滅其心，是名第三因。以諂曲心與他從事非真實心者，欲為諸法師開彰諸秘密之事，令生迷惑故。是中諂者，以虛偽無有實心而與從事故。曲者，以心諂誑非真實心與人隨順，為欲諸法師開彰說行諸秘密之事。從諸法師所聞深密微妙法已，若有修行大乘者，為彼能起誹謗意。作如是意已，令助無量惡業。以有彼業障故，應得順法心而成遠離退失。若不能誹謗遠離者，彼以如是故，于戒障中心得退失。略說以何退失，所謂心何時退失？現法中及已未來行中。如何等行？于師尊長中不正恭敬等故。有何等相？具四法故。彼以顯說對治彼故，說四善法應知。
經言「菩薩乃至失命因緣不故妄語」者，護治實語故、以不惜身命故，何況戲笑者。菩薩于微輕罪中生大怖畏故，常以真心與人從事者，以離無我諂曲心故。是中真心
【現代漢語翻譯】 現代漢語譯本 不說破壞團結的話，不說沒有利益的話。這裡所說的不善之語，是指宣揚惡名，彰顯他人的過失，例如說人破戒。說話惡毒，廣泛宣揚別人的缺點，說人不是清凈的修行者（非梵行），詳細地宣揚別人的過失而不稱讚其功德，總是宣揚別人的惡行。如果有人這樣做，他們就對菩薩說沒有利益的話，詳細地宣揚惡名等等。如果有人想要修習大乘佛法，這些行為會使他們退轉和迷惑。他們這樣對菩薩心懷不敬之後，所有的功德就會被遮蓋。因為被遮蓋的緣故，會增長深重的業障。因為這些業障，原本所修的戒心就會滅壞。如果不能遮蓋菩薩真實的功德，他們也會因為得到戒障而退失道心，這就是第三種原因。以諂媚虛偽之心與他人交往，而不是以真實之心，想要為法師們揭示秘密之事，反而使他們產生迷惑。這裡所說的『諂』，是指虛偽沒有真心而與人交往。『曲』，是指內心諂媚欺騙，不以真實之心與人交往，爲了給法師們揭示修行中的秘密之事。從法師那裡聽聞了深奧微妙的佛法之後，如果有人修行大乘佛法，就會對他們產生誹謗之心。產生這樣的想法之後，就會幫助造作無量的惡業。因為有這些業障，本應得到的順法之心反而會遠離退失。如果不能誹謗使人遠離，他們也會因為這樣，在戒律的障礙中心生退失。簡略地說，因為什麼而退失呢？就是指心在什麼時候退失？在現世和未來的修行中。是什麼樣的行為呢？就是對師長不恭敬等等。有什麼樣的征相呢？就是具備四種過失。爲了顯明地對治這些過失，所以應當知道有四種善法。 經文說：『菩薩乃至失去性命的因緣，也不會故意說謊』，這是爲了守護真實的語言，因為不吝惜自己的身命，更何況是開玩笑呢。菩薩對於輕微的罪過都會產生極大的恐懼，所以常常以真心與人交往，因為遠離了沒有自我的諂媚之心。這裡所說的真心
【English Translation】 English version They do not speak words that destroy harmony, nor do they speak words that are unprofitable. Among these unwholesome words, they speak of evil reputations, proclaiming the faults of others, such as saying someone has broken their vows (parajika). They speak harshly, widely proclaiming the shortcomings of others, saying they are not pure practitioners (non-brahmacarya), elaborately detailing the faults of others without praising their merits, always proclaiming the evil deeds of others. If someone does this, they speak unprofitable words to the Bodhisattvas, elaborately proclaiming evil reputations and so on. If someone wants to practice the Mahayana, these actions will cause them to regress and become confused. After they disrespect the Bodhisattvas in this way, all their merits will be concealed. Because they are concealed, they will increase heavy karmic obstacles. Because of these obstacles, the mind of discipline (sila) that was originally cultivated will be destroyed. If they cannot conceal the true merits of the Bodhisattvas, they will also lose their aspiration because of obtaining the obstacle of discipline, this is the third cause. With a flattering and deceitful mind, they associate with others, not with a true mind, wanting to reveal secret matters to the Dharma teachers, but instead causing them to become confused. Here, 'flattery' (maya) refers to associating with others with a false and insincere mind. 'Deceit' (satya) refers to associating with others with a flattering and deceptive mind, not with a true mind, in order to reveal secret matters of practice to the Dharma teachers. After hearing profound and subtle Dharma from the Dharma teachers, if someone practices the Mahayana, they will develop a mind of slander towards them. After generating such a thought, they will help create immeasurable evil karma. Because of these karmic obstacles, the mind that should be in accordance with the Dharma will instead be distanced and lost. If they cannot slander and cause others to distance themselves, they will also lose their aspiration in the obstacle of discipline. Briefly, what causes the loss? It refers to when the mind is lost? In the present life and in future practices. What kind of actions? It is disrespect towards teachers and elders, and so on. What are the signs? It is possessing four faults. In order to clearly counteract these faults, it should be known that there are four wholesome dharmas. The sutra says: 'Bodhisattvas would not intentionally lie, even if it meant losing their lives,' this is to protect truthful speech, because they do not spare their own lives, let alone joking. Bodhisattvas have great fear of even minor offenses, so they always associate with others with a true mind, because they are far from the flattering mind that lacks self. Here, 'true mind' (satya)
者，實心隨順親近故。離無我患者，菩薩如實親近，不示假名、行離諂曲，遠離不調伏噁心故。於一切菩薩生世尊想，能為諸菩薩於四方中稱揚功德者，隨所得法利彼常讚歎故。自不愛樂諸小乘法，隨所化眾生令彼一切住阿耨多羅三藐三菩提者，不樂狹小乘，己劣弱故；既得上義，行所攝取化意欲故。此諸句漸次重釋，欺誑阿阇梨等，復不供養恭敬阿阇梨師長等故，于戒法中不生殷重速疾之意。自無慚愧悔過，見他有慚愧悔過者，為令惱故，助不安樂心憂惱彼，己無慚愧開令悔故。于修大乘人中說諸惡事，以謗菩提心所起諸利益他心無故。以諂曲心與他從事非實真心，復有不失諸句漸次重釋，以實語不忘菩提心集因故，不失菩提心所起眾生饒益故。自身中所有無量希有諸法，知已敬菩提心及一切智因故。于菩提心並一切菩薩所起世尊想已，敬菩提心故。所化眾生，彼一切勸令向阿耨多羅三藐三菩提，不喜樂求行狹劣小乘之法。菩提心者，是菩提應義。
問曰：若是菩薩初發心者，我當成于正覺。彼心有何等性？復有何相？有何等念？有何功德？有何勝事？以何所攝？為誰根本？是誰現氣因？誰所依止？
答曰：初正愿性，豈欲求相？菩提爲念及念眾生，以一切智，因無量功德，一切世間聲聞緣覺愿中上故
【現代漢語翻譯】 現代漢語譯本： 這是因為他們真心實意地隨順和親近[菩薩]。遠離沒有『我』的煩惱，菩薩如實地親近，不展示虛假的名稱，行為遠離諂媚和虛偽，遠離不調伏的噁心。對於一切菩薩，生起視同世尊的想法，能夠為諸位菩薩在四方稱揚功德，因為他們總是讚歎從所學佛法中獲得的利益。自己不喜愛小乘佛法，而是讓所有被教化的眾生都安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），因為他們不喜愛狹隘的小乘，認為自己弱小；既然已經得到了至上的意義，就以行為來攝取和轉化眾生的意願。這些句子逐漸地重複解釋，是因為欺騙阿阇梨（acharya，導師）等，又不供養和恭敬阿阇梨師長等，所以在戒律方面不產生殷重和快速行動的想法。自己沒有慚愧和悔過之心，看到別人有慚愧和悔過之心，爲了讓他們惱怒，就助長他們的不安樂和憂惱，因為自己沒有慚愧之心，反而引導他們去後悔。在大乘修行人中說各種壞話，是因為他們沒有菩提心所產生的利益他人的心。以諂媚虛偽的心與他人交往，而不是真心實意，還有不失去這些句子的逐漸重複解釋，是因為以真實的語言不忘記菩提心，積累成佛的因緣，不失去菩提心所產生的利益眾生的行為。自身中所有無量稀有之法，知道后就尊敬菩提心和一切智慧的因緣。對於菩提心和一切菩薩所產生的世尊之想，是因為尊敬菩提心。所教化的眾生，他們都勸導他們趨向阿耨多羅三藐三菩提，不喜好追求和修行狹隘的小乘佛法。菩提心，是菩提（bodhi，覺悟）應有的意義。
問：如果菩薩初發心時，立志要成就正覺，那麼這個心有什麼樣的性質？又有什麼樣的相狀？有什麼樣的念頭？有什麼樣的功德？有什麼樣的殊勝之處？被什麼所攝持？以誰為根本？是誰顯現的因？依靠誰而存在？
答：最初的正愿是它的性質，哪裡還需要去尋求相狀？以菩提爲念，以及念及眾生，以一切智慧為因，具有無量的功德，在一切世間聲聞（sravaka，阿羅漢）和緣覺（pratyekabuddha，辟支佛）的願望中最為殊勝。
【English Translation】 English version: This is because they wholeheartedly follow and draw near [Bodhisattvas]. They stay away from the suffering of 'no-self'. Bodhisattvas sincerely approach others, not displaying false names, acting without flattery or deceit, and staying away from untamed evil minds. Towards all Bodhisattvas, they generate the thought of them as World Honored Ones (Bhagavan), and are able to praise the merits of all Bodhisattvas in all directions, because they constantly praise the benefits gained from the Dharma they have learned. They do not delight in the Small Vehicle (Hinayana) teachings, but rather lead all beings they teach to abide in Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), because they do not delight in the narrow Small Vehicle, considering themselves weak; since they have obtained the supreme meaning, they use actions to gather and transform the intentions of beings. These sentences are gradually repeated and explained because they deceive Acharyas (teachers), and do not offer or respect Acharya teachers, so they do not generate earnest and quick thoughts about the precepts. They themselves have no shame or remorse, and when they see others with shame and remorse, they increase their unease and distress to make them angry, because they themselves have no shame and instead lead them to regret. They speak evil of those who practice the Great Vehicle (Mahayana), because they have no mind to benefit others, which arises from the Bodhi mind. They interact with others with flattery and deceit, not with a sincere heart, and there is also the gradual repetition of these sentences, because they do not forget the Bodhi mind with truthful words, accumulating the causes for enlightenment, and do not lose the actions of benefiting beings that arise from the Bodhi mind. All the immeasurable and rare Dharmas within themselves, once known, are respected as the cause of the Bodhi mind and all wisdom. The thought of the World Honored One that arises from the Bodhi mind and all Bodhisattvas is because of respect for the Bodhi mind. The beings they teach, they all encourage to turn towards Anuttara-samyak-sambodhi, not delighting in seeking and practicing the narrow Small Vehicle teachings. The Bodhi mind is the meaning that Bodhi (enlightenment) should have.
Question: If a Bodhisattva initially generates the mind, resolving to achieve perfect enlightenment, what is the nature of that mind? What is its appearance? What are its thoughts? What are its merits? What are its superior qualities? By what is it upheld? Who is its root? Who is its manifesting cause? Upon whom does it rely?
Answer: The initial right aspiration is its nature, where is there a need to seek an appearance? Taking Bodhi as its thought, and thinking of beings, taking all wisdom as its cause, it has immeasurable merits, and is superior among the aspirations of all worldly Sravakas (arhats) and Pratyekabuddhas (solitary Buddhas).
，為勝信地所攝，無上菩提根本，慈悲現氣因，菩薩戒所依止。然是發菩提心，略有二種：一者出世因；二者不出世因。是中出世因者，若發心已永，遂不忘，是名出世因。不出世因者，若心不永，遂中忘彼心。退亦有二種：一者永退；二者不永退。是中永退者，若有數退而復能生。不永退者，若退已即生。然彼心以四種緣、四種因及四種力而能生。何等四種緣？一者見聞如來希有變化故，發菩提心；二者因於無上菩提，以聞法為憐愍利益眾生故，發菩提心；三者菩薩為欲正法久住故，發菩提心；四者見末世眾生受諸重苦故，發菩提心。何者四種因？一者具性故；二者具善知識故；三者慈悲為首故；四者不驚怖世間長夜種種深重，有聞等因故。何等四力？一者自力；二者他力；三者因力；四者修行力。是中自力者，以自力故，堪樂欲發阿耨多羅三藐三菩提心，是名自力。他力者，以他所勸令發心，是名他力。前所習大乘善法者，是名因力。現在法中親近知識，長夜之中聞思等正法習行善不息者，是名修行力。是中若廣略，此四緣及四因藉故。若使內自力及以因力，具此二因生彼心者，如是故名為有益、名堅不動而生。他力修行力生彼心者，名為不應動失應知。彼心退轉相亦有四種：無性故、惡知識所攝、于諸眾生不起
【現代漢語翻譯】 現代漢語譯本： ，被勝信地（殊勝的信心之地）所攝持，是無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的根本，是慈悲展現的起因，是菩薩戒所依止的基礎。然而，這發菩提心，略有二種：一是出世因；二是不出世因。這裡所說的出世因，是指發心之後永遠不忘記，這叫做「出世因」。不出世因，是指發心之後不能保持長久，中途忘記了最初的發心。退失菩提心也有兩種：一是永退；二是不永退。這裡所說的永退，是指雖然多次退失，但能夠再次生起菩提心。不永退，是指退失之後立即就能生起菩提心。而菩提心可以通過四種緣、四種因和四種力而生起。哪四種緣呢？一是見到如來（Tathagata）稀有變化，因此發起菩提心；二是因為無上菩提，爲了聽聞佛法，爲了憐憫利益眾生，因此發起菩提心；三是菩薩爲了使正法長久住世，因此發起菩提心；四是見到末法時代的眾生遭受各種深重苦難，因此發起菩提心。哪四種因呢？一是具有菩提心的種子（具性）；二是具有善知識的引導（具善知識）；三是以慈悲為首要（慈悲為首）；四是不驚恐於世間的漫漫長夜和種種深重的苦難，有聽聞佛法等因緣（不驚怖世間長夜種種深重，有聞等因）。哪四種力呢？一是自力；二是他力；三是因力；四是修行力。這裡所說的自力，是指依靠自身的力量，能夠歡喜地發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），這叫做「自力」。他力，是指由於他人的勸導而發起菩提心，這叫做「他力」。先前所修習的大乘善法，這叫做「因力」。現在修行中親近善知識，在漫長的修行過程中聽聞、思考等正法，持續不斷地修習善行，這叫做「修行力」。總而言之，這四種緣和四種因是生起菩提心的助緣。如果依靠內在的自力和因力，具備這兩種因素而生起菩提心，這樣就叫做「有益」，叫做「堅定不動」而生起。依靠他力和修行力而生起菩提心，應當知道這種發心是不容易動搖和失去的。菩提心退轉的相也有四種：沒有菩提心的種子（無性），被惡知識所攝持，對於眾生不起
【English Translation】 English version: Being embraced by the ground of superior faith, it is the root of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), the cause of manifesting compassion, and the foundation upon which the Bodhisattva precepts rely. However, this arising of Bodhicitta (the mind of enlightenment) is broadly of two types: one is the cause of transcendence, and the other is not the cause of transcendence. Among these, the cause of transcendence refers to the mind that, once arisen, is never forgotten; this is called the 'cause of transcendence.' The cause of non-transcendence refers to the mind that is not lasting and forgets the initial aspiration midway. There are also two types of regression: one is permanent regression, and the other is non-permanent regression. Among these, permanent regression refers to the state where, although one regresses multiple times, one can still generate Bodhicitta again. Non-permanent regression refers to the state where, once regressed, Bodhicitta immediately arises again. Furthermore, that mind can arise through four conditions, four causes, and four powers. What are the four conditions? First, seeing the rare and wondrous transformations of the Tathagata (Thus Come One), one generates Bodhicitta; second, because of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), hearing the Dharma (teachings) for the sake of compassionately benefiting sentient beings, one generates Bodhicitta; third, Bodhisattvas generate Bodhicitta for the sake of the long-term continuation of the Proper Dharma; fourth, seeing sentient beings in the degenerate age suffering various severe hardships, one generates Bodhicitta. What are the four causes? First, possessing the inherent nature (具性); second, possessing the guidance of virtuous spiritual friends (具善知識); third, having compassion as the foremost (慈悲為首); fourth, not being frightened by the long night and various profound sufferings of the world, having causes such as hearing the Dharma (不驚怖世間長夜種種深重，有聞等因). What are the four powers? First, self-power; second, other-power; third, causal power; fourth, the power of practice. Among these, self-power refers to being able to joyfully generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) through one's own strength; this is called 'self-power.' Other-power refers to generating Bodhicitta due to the encouragement of others; this is called 'other-power.' The virtuous Dharma of the Mahayana (Great Vehicle) previously practiced is called 'causal power.' In the present Dharma, being close to spiritual friends, hearing, contemplating, and practicing the Proper Dharma continuously throughout the long night is called 'the power of practice.' In short, these four conditions and four causes are the contributing factors to the arising of Bodhicitta. If one relies on inner self-power and causal power, possessing these two factors to generate Bodhicitta, then this is called 'beneficial,' called 'firm and unmoving' in its arising. Generating Bodhicitta through other-power and the power of practice should be known as not easily shaken or lost. There are also four aspects of the regression of Bodhicitta: lacking the inherent nature of Bodhicitta (無性), being embraced by evil spiritual friends, not arising
悲愍心及恐怖世間故。不忘菩提心，菩薩還憶持彼菩提心故，能修行功德智明。助道所攝善根法中，彼如是修諸行已，善法滅不增長因故說諸法。
經曰「佛語迦葉：菩薩成就四法，所生善法滅不增長。何等為四？但以憍慢心讀誦世間經典咒術」如是等。
問曰：何故唯有四法明因能滅善法不能增長，不多亦不少？
答曰：善法有四種滅不增長故。此略有四種善法滅不增長事：一者不生滅不增長；二者不能增長滅不增長故；三者除拔根本滅不增長；四者作及遠離滅不增長。是中不生諸白法滅因者，以我慢心故，讀誦世間經典求諸咒術，不能通達菩薩六波羅蜜及菩薩法藏，菩薩以我慢心降伏故。悕望名聞利養、妒勝憎他常誑故，求於世間咒術，不能求善白等法，已不生諸白法滅盡故能令盡滅，及先所得者以緣事故聞習轉弱故，是不增長滅。何以故？貪著利養名聞故，親近諸檀越。是中利養者衣服等，供養者禮拜等。著于利養名聞故，說著利養名聞耳。以著利養名聞故，受于邪命資養等顯說應知。以親近檀越家故，多有親近中諸患。若彼有如是二疑助成者故，說以如法得財利養以為不滅因，以依諂曲等意故不住聖處。彼如是著名聞利養，親近諸白衣家故。以多緣親故，聞等善法不能增長。聞等不增長，
【現代漢語翻譯】 現代漢語譯本： 由於悲憫心和對世間的恐懼，不忘失菩提心（Bodhicitta，覺悟之心）。菩薩因為憶持著菩提心，能夠修行功德和智慧光明。在助道的善根法中，菩薩如此修行各種行為后，因為善法有滅失而不增長的原因，所以宣說諸法。
經中說：『佛告訴迦葉（Kasyapa，佛弟子名）：菩薩成就四種法，所產生的善法會滅失而不增長。是哪四種呢？只是以驕慢心讀誦世間的經典和咒術』等等。
問：為什麼只有這四種法說明了善法滅失而不能增長的原因，不多也不少呢？
答：因為善法有四種滅失而不增長的情況。這裡簡略地有四種善法滅失而不增長的事：第一種是不生，所以滅失而不增長；第二種是不能增長，所以滅失而不增長；第三種是連根拔除，所以滅失而不增長；第四種是造作以及遠離，所以滅失而不增長。其中，不生諸白法（kusala dharma，善良的法）的滅失原因在於，因為我慢心，讀誦世間的經典，尋求各種咒術，不能通達菩薩的六波羅蜜（paramita，六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）以及菩薩的法藏，菩薩因為我慢心而降伏。因為希望得到名聞利養、嫉妒勝過自己的人、憎恨他人、經常說謊，所以尋求世間的咒術，不能尋求善良清凈的法，已經不生的各種善良清凈的法滅盡，所以能夠令其滅盡，以及先前所得的，因為因緣事故，聽聞和學習逐漸減弱，所以是不增長而滅失。為什麼呢？因為貪著利養和名聞，所以親近各種檀越（danapati，施主）。這裡所說的利養是指衣服等，供養是指禮拜等。因為執著于利養和名聞，所以談論著利養和名聞。因為執著利養和名聞，接受邪命（miccha-ajiva，不正當的謀生方式）的資養等，應該明白顯說。因為親近檀越家，所以多有親近中的各種禍患。如果他們有這樣的兩種疑惑助長，所以說以如法得到的財利供養作為不滅的原因，因為依靠諂曲等意，所以不住在聖處。他們像這樣著名聞利養，親近各種白衣（在家居士）家，因為多緣親近的緣故，聽聞等善法不能增長。聽聞等不能增長
【English Translation】 English version: Due to compassion and fear of the world, not forgetting the Bodhicitta (mind of enlightenment). Because Bodhisattvas remember and uphold the Bodhicitta, they are able to cultivate merit and wisdom. Among the supportive roots of goodness, after Bodhisattvas cultivate various practices in this way, they speak of all dharmas because good dharmas have causes for perishing and not increasing.
The sutra says: 'The Buddha told Kasyapa (a disciple of the Buddha): If Bodhisattvas accomplish four dharmas, the good dharmas they generate will perish and not increase. What are the four? Merely reading worldly scriptures and incantations with an arrogant mind,' and so on.
Question: Why are there only these four dharmas that explain the cause of good dharmas perishing and not increasing, neither more nor less?
Answer: Because there are four ways in which good dharmas perish and do not increase. Here, briefly, are four instances of good dharmas perishing and not increasing: first, not arising, therefore perishing and not increasing; second, being unable to increase, therefore perishing and not increasing; third, being uprooted, therefore perishing and not increasing; fourth, creating and distancing, therefore perishing and not increasing. Among these, the cause of the perishing of unarisen white dharmas (kusala dharma, wholesome dharmas) lies in reading worldly scriptures and seeking various incantations with an arrogant mind, being unable to comprehend the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) of Bodhisattvas and the treasury of Bodhisattva teachings, Bodhisattvas are subdued by arrogance. Because of hoping for fame and gain, envying those who are superior, hating others, and constantly lying, they seek worldly incantations, unable to seek good and pure dharmas. The various good and pure dharmas that have not yet arisen are extinguished, thus enabling their extinction, and those previously attained gradually weaken due to causal circumstances of hearing and learning, hence they do not increase and perish. Why? Because of being attached to gain and fame, they associate with various danapati (patrons). Here, gain refers to clothing, etc., and offerings refer to prostrations, etc. Because of being attached to gain and fame, they speak of gain and fame. Because of being attached to gain and fame, they accept sustenance from wrong livelihood (miccha-ajiva, incorrect ways of earning a living), which should be clearly stated. Because of associating with the homes of patrons, there are many troubles in close association. If they have such two doubts that contribute to this, then it is said that wealth and gain obtained lawfully are a cause of non-extinction, because relying on flattery and other intentions, they do not abide in holy places. They are known for fame and gain in this way, associating with the homes of various laypeople, and because of many close relationships, hearing and other good dharmas cannot increase. Hearing and other things do not increase.
已聞等諸善法悉不增長故，令盡義便滅根本因故。及增謗菩薩，已惡見還增，及謗菩薩法藏，己瞋故於諸菩薩覓諸錯謬等患，令為諸菩薩以虛實等罪謗故令得大罪。以此罪業因緣故，所有善法從根本拔除，遠離滅盡。遠離滅因故，未聞未曾受持諸修多羅法而能誹謗。未聞者，未至耳識道故。未曾受持者，雖至耳識道不誦持。諸頓說教及諸修多羅法謗，以是義故，如來說此修多羅，大阿波提舍中亦說此義。若有邪師能測量如來意者，彼人得大譭謗正法之事，是故彼遠離諸盡法故，諸白等法令滅。顛倒對治故，明此白等法句應知。
是故「如來告迦葉言：迦葉！菩薩成就四法，所生善法轉勝增長不令有失，轉復倍勝。何等為四？舍離邪法唯求正法」如是等。是中唯求正法者，六波羅蜜菩薩法藏所說，正聞非不正聞。所明世間咒術等，不定聞現事故，言非不定聞。復是隨如勸心者，柔軟善心故。顯示何意？求世間語言咒術等，求因故。著我慢者，成世間咒術等事。求世間咒術語言者，成舍利養恭敬名聞之心。令舍故，言求六波羅蜜及菩薩法藏耳。以法財利養為足，舍離一切諸邪命等。及安住知足聖主性中者，以法利為足，如法所得利養心足故。舍離一切諸邪命等者，遠離諸諂曲等心故。安住知足聖主性中者，不生疲倦
【現代漢語翻譯】 現代漢語譯本：已經聽聞的種種善法都不能增長，因為使窮盡之義滅絕了根本原因。以及增長對菩薩的誹謗，已經產生的惡見還會增長，以及誹謗菩薩的法藏，因為自己的嗔恨而在諸位菩薩中尋找各種錯謬等過患，使得（他人）因為虛假或真實的罪過誹謗諸位菩薩，從而得到大罪。因為這種罪業因緣，所有的善法從根本上被拔除，遠離而滅盡。因為遠離了滅絕的原因，對於未曾聽聞、未曾受持的諸修多羅法而能夠誹謗。『未聞』是指沒有到達耳識的途徑。『未曾受持』是指即使到達了耳識的途徑也沒有誦讀受持。誹謗那些頓說教法以及諸修多羅法，因為這個緣故，如來說此修多羅，在大阿波提舍（Mahā-Apattideśa，大罪聚）中也說了這個意義。如果有人以邪見之心測量如來的意圖，這個人就會做出大大譭謗正法的事情，因此他遠離了種種窮盡之法，使得種種清凈之法滅絕。爲了對治顛倒，應當明白這些清凈之法的語句。 因此，『如來告訴迦葉（Kāśyapa，人名）說：迦葉！菩薩成就四種法，所生的善法會轉為殊勝而增長，不會有失，而且會更加倍勝。哪四種法呢？舍離邪法，唯求正法』等等。這裡『唯求正法』是指六波羅蜜（ṣaṭ-pāramitā，六度）和菩薩法藏所說的，是正確的聽聞而不是不正確的聽聞。所闡明的世間咒術等，是不確定的聽聞顯現之事，所以說不是不確定的聽聞。而且是隨順如來勸導之心的，因為有柔軟善良的心。顯示什麼意思呢？求世間的語言咒術等，是因為求取（世間利益的）原因。執著於我慢的人，會成就世間的咒術等事。求世間的咒術語言的人，會成就舍利供養、恭敬名聞之心。爲了捨棄這些，所以說求六波羅蜜以及菩薩法藏。以法財利養為滿足，舍離一切諸邪命等。以及安住在知足的聖主之性中，以法利為滿足，因為對如法所得的利養心生滿足。舍離一切諸邪命等，遠離種種諂曲等心。安住在知足的聖主之性中，不會產生疲倦。
【English Translation】 English version: Having heard all the good dharmas, they do not increase because they cause the meaning of exhaustion to extinguish the root cause. And they increase slander against Bodhisattvas, and the evil views already produced increase, and they slander the Bodhisattva's Dharma treasury, and because of their own hatred, they seek various faults and troubles among the Bodhisattvas, causing (others) to slander the Bodhisattvas with false or true sins, thereby obtaining great sins. Because of this sinful cause, all good dharmas are uprooted from the root, and are far away and extinguished. Because they are far from the cause of extinction, they are able to slander the Sutra dharmas that have not been heard or received. 'Not heard' means not reaching the path of ear consciousness. 'Not received' means that even if it reaches the path of ear consciousness, it is not recited and upheld. Slandering those sudden teachings and the Sutra dharmas, for this reason, the Tathagata (如來，one of the titles of a Buddha) speaks of this Sutra, and this meaning is also spoken of in the Great Apattidesa (Mahā-Apattideśa, Great Collection of Offenses). If someone measures the intention of the Tathagata with an evil mind, that person will do great things to slander the True Dharma, therefore he is far from all the exhausting dharmas, causing all the pure dharmas to be extinguished. In order to counteract the inversion, it should be understood that these pure Dharma sentences. Therefore, 'The Tathagata said to Kasyapa (Kāśyapa, a name): Kasyapa! A Bodhisattva who achieves four dharmas will have the good dharmas produced turn into superior and increase, without loss, and will be even more multiplied. What are the four dharmas? Abandoning evil dharmas and only seeking the True Dharma' and so on. Here, 'only seeking the True Dharma' refers to what is said in the Six Paramitas (ṣaṭ-pāramitā, Six Perfections) and the Bodhisattva's Dharma treasury, which is correct hearing and not incorrect hearing. What is explained, such as worldly mantras, is an uncertain manifestation of hearing, so it is said that it is not uncertain hearing. Moreover, it is in accordance with the mind that the Tathagata advises, because of the soft and kind heart. What does it mean to show? Seeking worldly languages, mantras, etc., is because of seeking the cause (of worldly benefits). A person who is attached to arrogance will accomplish worldly mantras and other things. A person who seeks worldly mantras and languages will accomplish the mind of offering relics, respect, fame, and gain. In order to abandon these, it is said to seek the Six Paramitas and the Bodhisattva's Dharma treasury. Being content with Dharma wealth, benefits, and offerings, abandoning all evil livelihoods, etc. And abiding in the nature of a contented holy lord, being content with Dharma benefits, because the mind is content with the benefits and offerings obtained according to the Dharma. Abandoning all evil livelihoods, etc., being far from all flattery and other minds. Abiding in the nature of a contented holy lord, without becoming tired.
心故，得失不以心故。彼如是行之，正行已，為成自利利他行故。防護他心，若有失事不諫向人罪過虛實，何況覓人長短諸過。是菩薩修行六波羅蜜菩薩法藏，以于諸佛法中心不通達。是中唯佛為現作證故，不生謗心。何以故？佛菩提無邊及所信根非一故。演說諸法亦治諸法，總略而明，以何退失不能增長？如何退失？以何時失？及何等法，彼以顯說。以何退失不能增長者，謂諸善法。如何退失者，以我慢心求世間語言咒術等漸次說。以何時失者，現法中及未來。何等法者，具足四法，白朋中亦爾。所有善法生及如何生、以何時生，及何等法生、以何對治說，復此諸法漸次，以何我慢所攝諸利養等希望求世間語言咒術等，求以隨所。家中見利養者則能親近此家，身為利養名聞被縛，妒吝心故。因彼家所有餘菩薩親近者，為令起瞋及以惡謗，因瞋謗彼人故則謗正法。白朋法中漸次明離慢等諸患故，六波羅蜜所攝、菩薩修學正聞故，能行順法。行順法已，如法得施以為知量，舍離一切諸邪命等，安住知足聖主性中，以著利養名聞謗因緣故。不說他人罪過、實以不實，不求人短，離謗菩薩心故，能行利益如法等事。行如法行故不謗正法，舍離滅諸白法因諸法故。修行不滅諸白法因已，舍離似非菩薩隨一一相習行噁心等，修行
【現代漢語翻譯】 現代漢語譯本 心（指意識），不是因為心的緣故而有得失。他們這樣修行，是正確的修行，爲了成就自利利他的行為。防護自己的心，如果有什麼缺失的事情，不去指責別人的罪過是真是假，更何況是尋找別人的缺點和過失。這是菩薩修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）的菩薩法藏，因為對於諸佛的法義中心沒有通達。在這其中只有佛才能為之顯現作證，因此不生起誹謗之心。為什麼呢？因為佛的菩提（覺悟）是無邊的，以及所信的根基不是單一的。演說諸法也治理諸法，總括而簡明地說明，以什麼退失而不能增長？如何退失？以什麼時候退失？以及什麼法，他們用以顯明地說。以什麼退失而不能增長的，指的是各種善法。如何退失呢？以我慢之心追求世間的語言咒術等等，逐漸地退失。以什麼時候退失呢？在現世和未來。什麼法呢？具足四種法，在清凈的團體中也是這樣。所有善法的生起以及如何生起、以什麼時候生起，以及什麼法生起、用什麼對治來說明，再加上這些法逐漸地，以什麼我慢所攝取的各種利養等等，希望追求世間的語言咒術等等，追求以隨順所求。在家中看到有利養的人，就能親近這家，身心被利養名聞所束縛，因為嫉妒吝嗇的緣故。因為那家所有親近的其餘菩薩，爲了讓他們生起嗔恨以及惡意的誹謗，因為嗔恨誹謗那些人的緣故，就誹謗正法。在清凈的團體中逐漸地明白遠離我慢等等各種禍患的緣故，被六波羅蜜所攝持，菩薩修學正確的聽聞的緣故，能夠行持順應佛法的行為。行持順應佛法的行為之後，如法地得到佈施，知道適量，捨棄一切邪命等等，安住在知足的聖者品性中，因為執著利養名聞誹謗的因緣的緣故。不說他人罪過，無論是真實的還是不真實的，不尋求別人的缺點，遠離誹謗菩薩的心，能夠行持利益眾生如法等等的事情。行持如法的行為的緣故，不誹謗正法，捨棄滅除各種清凈法的原因的各種法。修行不滅除各種清凈法的原因之後，捨棄類似非菩薩的各種表相，習行噁心等等，修行
【English Translation】 English version The mind (referring to consciousness), gains and losses are not due to the mind. They practice in this way, which is the correct practice, for the sake of accomplishing actions that benefit both themselves and others. Protecting one's own mind, if there is any deficiency, not criticizing others' faults whether they are true or false, let alone seeking others' shortcomings and faults. This is the Bodhisattva's treasury of the Six Paramitas (six methods of reaching the other shore: generosity, discipline, patience, diligence, concentration, wisdom), because they have not understood the core of the Buddhas' teachings. Among these, only the Buddha can manifest and bear witness, therefore not giving rise to slander. Why? Because the Buddha's Bodhi (enlightenment) is boundless, and the foundation of faith is not singular. Expounding the various Dharmas also governs the various Dharmas, summarizing and clearly explaining, what is lost that cannot be increased? How is it lost? When is it lost? And what Dharma do they use to clearly explain. What is lost that cannot be increased refers to various good Dharmas. How is it lost? With an arrogant mind, pursuing worldly languages, mantras, etc., gradually losing. When is it lost? In the present life and the future. What Dharma? Possessing four Dharmas, and it is the same in a pure community. The arising of all good Dharmas, how they arise, when they arise, and what Dharma arises, what is used to counteract it, and these Dharmas gradually, what various benefits and offerings are taken by arrogance, hoping to pursue worldly languages, mantras, etc., pursuing to follow what is sought. Seeing people with benefits and offerings at home, they can approach this home, their body and mind are bound by benefits, offerings, and fame, because of jealousy and stinginess. Because of the remaining Bodhisattvas who are close to that home, in order to make them generate anger and malicious slander, because of anger and slander against those people, they slander the true Dharma. Gradually understanding in the pure community the reason for staying away from various troubles such as arrogance, being taken by the Six Paramitas, because Bodhisattvas study correct hearing, they can practice actions that accord with the Dharma. After practicing actions that accord with the Dharma, receiving offerings lawfully, knowing the appropriate amount, abandoning all wrong livelihoods, etc., abiding in the nature of a contented saint, because of attachment to the causes and conditions of benefits, offerings, fame, and slander. Not speaking of others' faults, whether true or untrue, not seeking others' shortcomings, staying away from the mind that slanders Bodhisattvas, being able to practice benefiting sentient beings, lawful matters, etc. Because of practicing lawful actions, not slandering the true Dharma, abandoning and eliminating various Dharmas that are the cause of various pure Dharmas. After practicing not eliminating the causes of various pure Dharmas, abandoning various appearances that resemble non-Bodhisattvas, practicing evil minds, etc., practicing.
似菩薩直心修相，習諸行故、為令勸故。明顯生滅苦，不行諸惱等行故。
「佛語迦葉：菩薩有四種諂曲心，菩薩常應舍離。何等為四？于佛法中心生疑悔不決了」如是等。
問曰：何故唯說四法？
答曰：為因四種諂曲等法故。以有此四種諂曲心故，說四諂曲應知。何等四？一者于乘諂曲；二者化受諂曲；三者助功德諂曲；四者助智諂曲。是中乘諂曲者，于佛法中心生疑惑不決了等，及不敬尊，復不敬諸戒等法，于佛法中生疑惑等故，諸大乘中生不信默然行。是中於諸佛法中以有故生疑，以有大意德故生惑，以其不可得故，生不決了等事。化受諂曲因者，于諸眾生起憍慢瞋恨妄想等，以慢等心故。化諸眾生中恨默故，不能化導憍慢瞋恨妄想等。于諸尊及弟子並勸諫，有益無益等中應知。助功德諂曲因者，於他利養中生妒吝等心。是中見他得利養，心起忿惱瞋意妒。若見彼求而起惜心，是名吝。彼如是既起妒吝心熾盛故，于助功德智中恨不修行故，諸功德智即便退失。助智諂曲因者，于諸菩薩廣彰諸惡，惡名惡稱惡行等。說惡名等事前已解說。為諸菩薩說諸惡等句。為說大乘經應知。以謗大乘故，菩薩于助道智中默住懈怠不修行故，修道智中成於退失。以為此故說朋應知。諂曲對治故，「佛語迦葉
【現代漢語翻譯】 現代漢語譯本
菩薩以正直的心修習佛相，通過修習各種行為，爲了勸導他人，從而明顯地認識到生滅的痛苦，並且不去做那些惱人的行為。
佛告訴迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀行著稱）：『菩薩有四種虛偽諂媚的心，菩薩應當經常捨棄。是哪四種呢？對於佛法，心中產生懷疑、後悔，不能決斷』等等。
問：為什麼只說這四種法呢？
答：因為有這四種虛偽諂媚等法的原因。因為有了這四種虛偽諂媚的心，所以說這四種諂媚應當知曉。是哪四種呢？第一種是對乘（yāna，佛教的交通工具，比喻教法）的諂媚；第二種是對化受（教化和接受）的諂媚；第三種是對助功德（輔助功德）的諂媚；第四種是對助智（輔助智慧）的諂媚。其中，對乘的諂媚，就是對於佛法，心中產生疑惑、不能決斷等等，以及不尊敬師長，又不尊敬諸戒等法，因為對於佛法產生疑惑等等，所以在諸大乘（Mahāyāna，佛教主要流派之一，意為『大乘』）中產生不信，沉默不語。這是因為在諸佛法中，因為有（疑惑）而產生懷疑，因為有偉大的意義和功德而產生迷惑，因為那些（佛法）不可輕易獲得，而產生不能決斷等等事情。化受諂媚的原因，是對諸眾生生起驕慢、嗔恨、妄想等等，因為有驕慢等心。在教化諸眾生中，因為怨恨而沉默，所以不能教化引導那些驕慢、嗔恨、妄想等等。對於諸位尊者和弟子，以及勸諫，有益或無益等等情況，應當知曉。助功德諂媚的原因，是對他人的利益供養產生嫉妒吝嗇等心。這是因為看到他人得到利益供養，心中產生忿怒惱恨的嫉妒。如果看到他們求取（利益供養）而產生吝惜之心，這就叫做吝嗇。他們像這樣，既然生起嫉妒吝嗇之心如此強烈，所以在輔助功德智慧中，因為怨恨而不修行，所以諸功德智慧就會退失。助智諂媚的原因，是對諸菩薩廣泛宣揚各種惡行，惡名，惡稱，惡行等等。說惡名等等事情，之前已經解釋過。為諸菩薩說各種惡行等等語句。是爲了宣說大乘經典應當知曉。因為誹謗大乘，菩薩在輔助道智中沉默不語，懈怠不修行，所以在修道智慧中成就退失。因為這個緣故，說朋友應當知曉。爲了對治諂媚虛偽，佛告訴迦葉』
【English Translation】 English version
A Bodhisattva cultivates the characteristics of a Buddha with a direct and honest mind, practicing various actions to encourage others, thereby clearly recognizing the suffering of arising and ceasing, and refraining from engaging in actions that cause distress.
The Buddha said to Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices): 'Bodhisattvas have four kinds of deceitful and flattering minds, which they should constantly abandon. What are the four? Regarding the Buddha's teachings (Dharma), generating doubt, regret, and indecision in their hearts,' and so on.
Question: Why are only these four dharmas mentioned?
Answer: Because of these four kinds of deceitful and flattering dharmas. Because of having these four kinds of deceitful minds, it is said that these four flatteries should be known. What are the four? The first is flattery towards the vehicle (yāna, a Buddhist term for a means of conveyance, metaphorically referring to teachings); the second is flattery towards transformation and reception (teaching and receiving); the third is flattery towards assisting merit; and the fourth is flattery towards assisting wisdom. Among them, flattery towards the vehicle is when one has doubts and indecision regarding the Buddha's teachings, as well as disrespect for teachers and precepts, and because of generating doubts about the Buddha's teachings, one becomes silent and unbelieving in the Mahāyāna (one of the major branches of Buddhism, meaning 'Great Vehicle'). This is because in the Buddha's teachings, doubt arises from having (uncertainty), confusion arises from having great meaning and virtue, and indecision arises from the difficulty in attaining those (teachings). The cause of flattery towards transformation and reception is generating arrogance, hatred, delusion, and so on towards sentient beings, because of having arrogance and other such minds. In teaching sentient beings, one remains silent due to resentment, and therefore cannot teach and guide those who are arrogant, hateful, and deluded. One should be aware of situations involving venerable ones, disciples, and admonishments, whether beneficial or not. The cause of flattery towards assisting merit is generating jealousy and stinginess towards the benefits and offerings of others. This is because seeing others receive benefits and offerings, one's heart generates anger, resentment, and jealousy. If one sees them seeking (benefits and offerings) and generates a miserly heart, this is called stinginess. Since they generate such intense jealousy and stinginess, they resent not practicing in assisting merit and wisdom, and therefore all merits and wisdom are lost. The cause of flattery towards assisting wisdom is widely proclaiming the various evils, bad names, bad reputations, and bad actions of Bodhisattvas. The matters of speaking of bad names have already been explained. Speaking of various evils and so on for Bodhisattvas is for the sake of expounding the Mahāyāna sutras. Because of slandering the Mahāyāna, Bodhisattvas remain silent and lazy in assisting the wisdom of the path, and therefore they regress in the wisdom of cultivating the path. For this reason, it is said that friends should be known. To counteract flattery and deceit, the Buddha said to Kāśyapa.'
：菩薩有四質直之相。何等為四？所謂所犯諸罪終不覆藏」如是等。是中所犯諸罪終不覆藏者，是總向他發露者。發露事故說者，有犯能懺悔故。彼如是懺悔，是以後時不生悔恨等情，發起善故。或失國土或財者，以真求實故，示現不惜諸施等故。身命難者，以舍離身命，不依止餘種種不舉餘事，舍彼事已令惑人故、憶餘事故。一切惡事中，罵詈誹謗撾打繫縛種種傷害。受此苦時，但求自責自憶業報，不瞋恨他。此諸句有何異義？是中罵者，說虛妄故。瞋者，虛實俱說故。於他苦者，已說種生姓等，說諸惡事故。誹謗者，以因實見彰惡故。撾打責數者，于身中具諸緣故。責數者，具三業故。復撾打者，以手足等諸身份故。殺者，依身手等及刀杖等故。繫縛者，以繩索鎖等。如是等事中，唯責己之業報，善惡業報因故，不瞋恨他。心不懷瞋恨等，及無諸結使，不懷瞋恨結使。彼善堅住信欲之中，設使有不可信諸佛法者彼能信，以心清凈故。顯說于大乘中身心成就，此諸句漸次說。于諸佛法中以疑心故，不修戒行故，令諸眾生中行諸邪行。行邪行已，彼利養中即生慳吝妒心，以不能制妒心故。見聞有功德利養諸菩薩中起誹謗廣彰惡名。白朋法中漸次亦作，依持戒故。善持戒者善護諦語，護諦語者能順忍法，以具忍故得身心
【現代漢語翻譯】 現代漢語譯本：菩薩有四種正直的相。哪四種呢？就是『所犯的各種罪過，最終都不會隱瞞』等等。這裡所說的『所犯的各種罪過，最終都不會隱瞞』，是指完全向他人坦白。之所以要坦白罪過，是因為犯錯后能夠懺悔。像這樣懺悔，以後就不會產生後悔等情緒，從而發起善行。即使失去國土或財產，也是因為真心求實，所以示現出不吝惜各種佈施等等。即使面臨生命危險，也是因為捨棄身命，不依賴其他事物，不提起其他事情，捨棄那些事情是爲了不迷惑他人，不回憶其他事情。在一切惡事中，包括辱罵、誹謗、毆打、捆綁以及各種傷害。在承受這些痛苦時，只求責備自己，反思自己的業報，不怨恨他人。這些句子有什麼不同的含義呢？其中，『辱罵』是指說虛假的話。『怨恨』是指虛假和真實的話都說。對於他人的痛苦，已經說了種姓等，現在說各種惡事。『誹謗』是指因為看到真實的情況而宣揚惡行。『毆打責數』是指在身體上具備各種因緣。『責數』是指具備身、口、意三業。再次『毆打』，是指用手腳等各種身體部位。『殺』是指依靠身體、手等以及刀杖等。『捆綁』是指用繩索、鎖鏈等。在這些事情中，只責備自己的業報，因為善惡業報是原因，所以不怨恨他人。心中不懷有怨恨等，以及沒有各種煩惱，不懷有怨恨的煩惱。他們堅定地安住在信心和意願之中，即使有不相信諸佛法的人，他們也能相信，因為內心清凈。這裡逐漸闡述了在大乘佛法中身心成就的各個方面。因為對諸佛法產生懷疑，所以不修持戒律和行為，導致眾生行各種邪行。行邪行之後，在利益供養中就產生吝嗇和嫉妒之心，因為不能控制嫉妒之心。看到或聽到有功德利益供養的菩薩，就起誹謗，廣泛宣揚惡名。在白凈的朋法中也逐漸這樣做，依靠持戒的緣故。善於持戒的人善於守護真實語，守護真實語的人能夠順從忍辱之法，因為具備忍辱，所以得到身心安樂。 問：云何菩薩摩訶薩，具足四法，能于無上正等菩提，速得不退轉地？
答：菩薩摩訶薩，具足四法，能于無上正等菩提，速得不退轉地。何等為四？謂諸菩薩，于諸眾生，起慈悲心，無有瞋恨；于諸佛法，深生信樂，無有疑惑；于諸菩薩，起親友想，無有嫉妒；于諸功德，專心修習，無有懈怠。是名菩薩摩訶薩，具足四法，能于無上正等菩提，速得不退轉地。
【English Translation】 English version: A Bodhisattva has four qualities of straightforwardness. What are the four? They are: 'Ultimately not concealing any sins committed,' and so on. 'Ultimately not concealing any sins committed' refers to completely confessing to others. The reason for confessing sins is that one can repent after committing a mistake. Repenting in this way prevents the arising of regret and other emotions, thereby initiating good deeds. Even losing one's country or wealth is due to genuinely seeking truth, thus demonstrating not being stingy with various offerings, and so on. Even facing life-threatening dangers is due to abandoning one's life, not relying on other things, not bringing up other matters, abandoning those matters to avoid confusing others, and not recalling other things. Among all evil deeds, including insults, slander, beatings, bindings, and various injuries. When enduring these sufferings, one only seeks to blame oneself, reflect on one's karmic retribution, and not resent others. What are the different meanings of these sentences? Among them, 'insults' refer to speaking falsehoods. 'Resentment' refers to speaking both false and true words. Regarding the suffering of others, having already spoken of lineage, etc., now speaking of various evil deeds. 'Slander' refers to publicizing evil deeds because of seeing the truth. 'Beatings and reprimands' refer to having various conditions in the body. 'Reprimands' refer to having the three karmas of body, speech, and mind. Again, 'beatings' refer to using various body parts such as hands and feet. 'Killing' refers to relying on the body, hands, etc., as well as knives and sticks, etc. 'Bindings' refer to using ropes, chains, etc. In these matters, one only blames one's own karmic retribution, because good and evil karmic retributions are the cause, so one does not resent others. The mind does not harbor resentment, etc., and is without various afflictions, not harboring the affliction of resentment. They firmly abide in faith and aspiration, and even if there are those who do not believe in the Buddhadharma, they can believe because their minds are pure. Here, the various aspects of the accomplishment of body and mind in Mahayana Buddhism are gradually elaborated. Because of doubting the Buddhadharma, one does not cultivate precepts and conduct, leading sentient beings to engage in various evil practices. After engaging in evil practices, stinginess and jealousy arise in the benefits and offerings, because one cannot control jealousy. Seeing or hearing of Bodhisattvas who have meritorious benefits and offerings, one becomes slanderous, widely proclaiming evil names. One gradually does this in the pure Dharma, relying on the cause of upholding precepts. Those who are good at upholding precepts are good at guarding truthful speech, and those who guard truthful speech are able to comply with the Dharma of forbearance, and because they possess forbearance, they obtain peace of body and mind. Question: How does a Bodhisattva-Mahasattva, possessing four qualities, quickly attain the irreversible stage in unsurpassed, perfect, complete enlightenment (Anuttara-Samyak-Sambodhi)? Answer: A Bodhisattva-Mahasattva, possessing four qualities, quickly attains the irreversible stage in unsurpassed, perfect, complete enlightenment (Anuttara-Samyak-Sambodhi). What are the four? They are: that Bodhisattvas, towards all sentient beings, generate loving-kindness (Metta) and compassion (Karuna), without hatred; towards all the Buddha-Dharma, deeply generate faith and joy, without doubt; towards all Bodhisattvas, generate the thought of close friends, without jealousy; and towards all merits, wholeheartedly cultivate, without laziness. These are called the four qualities that a Bodhisattva-Mahasattva possesses, enabling them to quickly attain the irreversible stage in unsurpassed, perfect, complete enlightenment (Anuttara-Samyak-Sambodhi).
清凈，以清凈身心故能信諸佛正法。略說諂曲者，是名心愧恒事。何處諂曲？于諸佛法中及以眾生。以何時諂曲者？現法中習不捨故亦至未來。隨所有法及隨所說二種四句，隨所有真直之相，以何義中復以何時，有記等法對治，明於白法應知。于諸諂曲心中，諸菩薩諫及以諸真直心。菩薩說真直心已，為真直心菩薩，說諸調伏義故，防諂曲法故，勸彼調順，現示調順及不調順等法故。「佛語迦葉：菩薩有四種不調順散壞之相。何等為四？讀誦經典而生戲論，法及順法不隨而行，于諸教誨中不調散壞」如是等四法。何故但說四法？有四法，有四種不調散壞因故。何者不調散壞四法？一者處不調散壞；二者發行中不調散壞；三者受用中不調散壞；四者共住不調散壞。是中不調散壞者，名為不善調伏故，喻如惡馬。此諸不調散四法，能障修彼菩薩行故，名為不調散法。是中聞諸法及修行處而生戲論者，是名處不調散壞因，喻如不調散惡馬。以不調故，還安本處已，爾時不能善住，復不能調伏，不能散壞。菩薩亦爾，如法義中多聞已，多聞故心不調伏，被諸善知識正勸令行修諸法及次法，不能正住，于教誨中不能正受法行，是名發行不調散壞因。譬如不調伏惡馬，安置正道處中，以不調伏故向于惡道。不調伏菩薩亦復如是，為
【現代漢語翻譯】 現代漢語譯本 清凈，是因為身心清凈，所以能夠相信諸佛的正法。簡略地說，虛偽諂媚就是內心常懷慚愧之事。在何處虛偽諂媚呢？在諸佛的教法中以及對眾生。在何時虛偽諂媚呢？在現世的習氣中不能捨棄，也會延續到未來。隨順所有法以及隨順所說的兩種四句，隨順所有真實正直的相，以什麼意義以及在何時，用有記等法來對治，明白白法應該知道。對於那些虛偽諂媚的心，諸菩薩會勸諫以及用真實正直的心來對待。菩薩說完真實正直的心之後，爲了真實正直心的菩薩，宣說各種調伏的意義，爲了防止虛偽諂媚的法，勸導他們調順，展示調順和不調順等法。 『佛告訴迦葉（Kāśyapa，人名，佛陀十大弟子之一）：菩薩有四種不調順、散壞的現象。是哪四種呢？讀誦經典卻生出戲論，佛法以及順應佛法的行為不隨之而行，對於各種教誨不調順、散壞』像這樣的四種法。 為什麼只說四種法呢？因為有四種法，有四種不調順、散壞的原因。哪四種是不調順、散壞的法呢？一是處所不調順、散壞；二是行為發起中不調順、散壞；三是受用中不調順、散壞；四是共同居住中不調順、散壞。這些不調順、散壞，就叫做不善於調伏，好比是惡馬。這四種不調順、散壞的法，能夠障礙修習菩薩行，所以叫做不調順、散壞的法。其中，聽聞各種法以及修行處所卻生出戲論，這就叫做處所不調順、散壞的原因，好比是不調順的惡馬。因為不調順，即使安置在本處，也不能安穩地住下，也不能調伏，不能避免散壞。菩薩也是這樣，在佛法義理中多聞之後，因為多聞而內心不調伏，被各種善知識勸導去修行各種法以及次第法，卻不能端正地安住，對於教誨不能正確地接受和實行，這就叫做行為發起不調順、散壞的原因。譬如不調伏的惡馬，即使安置在正道上，也會因為不調伏而走向惡道。不調伏的菩薩也是這樣，爲了
【English Translation】 English version Purity, because of pure body and mind, one can believe in the true Dharma of all Buddhas. Briefly speaking, flattery and deceit are called constant matters of a shameful heart. Where is the flattery and deceit? In the Buddhas' teachings and towards sentient beings. When is the flattery and deceit? In the present life's habits that are not abandoned, and it will continue into the future. Following all Dharmas and following the two kinds of four phrases that are spoken, following all true and upright appearances, in what meaning and at what time, using marked Dharmas to counteract, understanding the white Dharmas should be known. Towards those flattering and deceitful hearts, the Bodhisattvas will advise and treat them with true and upright hearts. After the Bodhisattva speaks of the true and upright heart, for the Bodhisattva with a true and upright heart, he explains the meaning of various taming, in order to prevent the Dharma of flattery and deceit, he advises them to be tamed, showing the tamed and untamed Dharmas. 『The Buddha told Kāśyapa (name of a person, one of the ten great disciples of the Buddha): Bodhisattvas have four kinds of untamed and destructive phenomena. What are the four? Reading and reciting scriptures but giving rise to frivolous discussions, the Dharma and actions that follow the Dharma are not followed, and towards various teachings, they are untamed and destructive.』 Such are the four Dharmas. Why only speak of four Dharmas? Because there are four Dharmas, there are four kinds of causes for untamed and destructive behavior. What are the four untamed and destructive Dharmas? First, the place is untamed and destructive; second, the initiation of actions is untamed and destructive; third, the enjoyment is untamed and destructive; fourth, the communal living is untamed and destructive. These untamed and destructive behaviors are called unskilled taming, like a bad horse. These four untamed and destructive Dharmas can hinder the practice of the Bodhisattva path, so they are called untamed and destructive Dharmas. Among them, hearing various Dharmas and giving rise to frivolous discussions in the place of practice is called the cause of the untamed and destructive place, like an untamed bad horse. Because it is untamed, even if placed in its original place, it cannot dwell peacefully, nor can it be tamed, nor can it avoid destruction. The Bodhisattva is also like this, after hearing much about the meaning of the Dharma, because of hearing much, the mind is not tamed, and being advised by various good teachers to practice various Dharmas and sequential Dharmas, he cannot dwell uprightly, and towards the teachings, he cannot correctly accept and practice, this is called the cause of the untamed and destructive initiation of actions. For example, an untamed bad horse, even if placed on the right path, will go towards the evil path because it is untamed. The untamed Bodhisattva is also like this, in order to
諸善知識所勸修行法及次法，諸悔之中現以心顛倒分別念故即便倒取。損他信施供養恭敬者，是名受用中不調散壞因。喻如不調伏惡馬，共諸調伏馬同其一處，而與諸調伏馬行異故，說不調伏也。不調伏菩薩亦復如是，雖在調伏菩薩同其一處，已漏戒行故，受諸信施供養恭敬以成其悔恨，于善調伏菩薩所行，行不相似、不樂知見，善調伏菩薩中起心誹謗不生恭敬，是名處不調伏散壞因。譬如不調惡馬，共諸調伏馬同其一處，以不調伏故心不悅樂。善調伏者共不調伏同其一處亦爾。不調伏菩薩亦復如是，以自有見取義故，共諸善調伏菩薩同在一處故心不悅樂。善調伏菩薩亦復如是。是中調者，根調勝故。伏者，一心滅惡得勝行故。轉一切黑法，對治說白朋法應知。經言「善說所聞聞便信受，如所說行，依止於法不依言說」者，非妒心諍勝故，但聽聞正法唯求利益，不求覓見人諸短。菩薩如是行諸行已，常得值不離法善知識。隨順師教能知依止，以余言語所作皆善不失師意。不退戒定者，此諸句有異義。是中於教誨處隨順師教者，是總能令善。以喻言語者，聞善惡等忍故。所作皆善者，一切時不犯戒故。不失師意者，于教誨中心敬重故。菩薩如是行諸行已，常得值不離阿練善知識故，不退戒定。以調順心而受供養者，所說
【現代漢語翻譯】 現代漢語譯本 諸位善知識所勸導的修行方法以及次第，在各種悔恨之中，現在因為心顛倒分別唸的緣故，就顛倒取捨。損害他人信心佈施、供養恭敬的人，這叫做受用中不調和散壞的因。比喻就像沒有調伏的惡馬，和各種調伏的馬一同在一個地方，卻因為和各種調伏的馬行為不同，所以說它沒有被調伏。沒有調伏的菩薩也是這樣，雖然和調伏的菩薩一同在一個地方，因為已經泄漏了戒行，接受各種信心佈施、供養恭敬而成了悔恨，對於善於調伏的菩薩所行的，行為不相似、不樂於知見，在善於調伏的菩薩中生起誹謗之心，不生恭敬，這叫做處在不調伏散壞的因中。譬如沒有調伏的惡馬，和各種調伏的馬一同在一個地方，因為沒有被調伏所以心裡不快樂。善於調伏的人和沒有調伏的人一同在一個地方也是這樣。沒有調伏的菩薩也是這樣，因為自己有見解取義的緣故，和各種善於調伏的菩薩一同在一個地方所以心裡不快樂。善於調伏的菩薩也是這樣。這裡所說的『調』，是因為根調勝的緣故。『伏』，是因為一心滅惡而得到殊勝行為的緣故。轉變一切黑法，用對治的方法來說，白朋法應當知道。經文說：『善於解說所聽聞的，聽聞后就信受，按照所說的去做，依靠於法而不依靠言說』，不是因為嫉妒心爭強好勝的緣故，只是聽聞正法唯求利益，不尋求發現別人的缺點。菩薩像這樣行持各種行為之後，常常能夠遇到不離開法的善知識。隨順師父的教導能夠知道依靠，用其他言語所做的都善而不失去師父的意旨。不退戒定的人，這些句子有不同的意義。這裡在教誨之處隨順師父的教導的人，是總能令人向善。用比喻的言語來說，聽聞善惡等都能忍受的緣故。所作都善的人，是一切時候都不犯戒的緣故。不失去師父意旨的人，對於教誨心中敬重的緣故。菩薩像這樣行持各種行為之後，常常能夠遇到不離開阿練若（Aranya）的善知識的緣故，不退戒定。用調順的心而接受供養的人，所說
【English Translation】 English version The methods and sequences of practice encouraged by all virtuous friends, among all regrets, now due to the mind's inverted and discriminating thoughts, one takes and discards in a reversed manner. Those who harm others' faith, offerings, and reverence are said to be the cause of disharmony and disintegration in their enjoyment. It is like an untamed evil horse, being in the same place with various tamed horses, but because its behavior differs from the tamed horses, it is said to be untamed. An untamed Bodhisattva is also like this; although being in the same place with tamed Bodhisattvas, having already leaked the precepts, accepting various faith offerings and reverence becomes a cause of regret. Their behavior is dissimilar to that of well-tamed Bodhisattvas, they do not delight in knowing and seeing, they give rise to slander and disrespect among well-tamed Bodhisattvas; this is called being in the cause of untamed disintegration. It is like an untamed evil horse, being in the same place with various tamed horses, being untamed, its heart is not joyful. It is the same for the well-tamed being in the same place with the untamed. An untamed Bodhisattva is also like this; because they have their own views and grasp at meanings, being in the same place with various well-tamed Bodhisattvas, their hearts are not joyful. It is the same for the well-tamed Bodhisattvas. Here, 'taming' refers to the superiority of taming the roots. 'Subduing' refers to the victory of single-mindedly eliminating evil and attaining superior conduct. Transforming all dark dharmas, the opposing white-aligned dharmas should be known. The sutra says, 'Being good at explaining what is heard, believing and accepting upon hearing, acting according to what is said, relying on the Dharma and not relying on words,' it is not because of jealousy and contention, but only seeking benefit from hearing the correct Dharma, not seeking to find the shortcomings of others. After a Bodhisattva practices in this way, they can always encounter virtuous friends who do not depart from the Dharma. Following the teacher's instructions, they can know what to rely on, and all that is done with other words is good and does not lose the teacher's intention. Those who do not regress in precepts and samadhi, these sentences have different meanings. Here, those who follow the teacher's instructions in the place of teaching are generally able to lead to goodness. Using metaphorical language, it is because they can endure hearing good and evil equally. Those whose actions are all good are those who do not violate the precepts at all times. Those who do not lose the teacher's intention are those who respect the teachings in their hearts. After a Bodhisattva practices in this way, they can always encounter virtuous friends who do not depart from Aranya (阿練若), therefore they do not regress in precepts and samadhi. Those who receive offerings with a tamed and compliant mind, what is said
不退戒定者，重明戒以定名說故應知。菩薩如是行行已，諸常得不離行諸功德善知識，見諸善調順菩薩已，恭敬愛樂隨順善人，勸受等行順向順意順諸功德，為令得利。此諸句有何異義？是中善調及順等諸句，前已解釋。恭敬愛樂者，示現喜敬重心故。順向者，樂見故。順意者，正親近意故。順諸功德者，樂聞意故。為令得彼利者，順行此法意故。菩薩如是行諸行已，成不離得眾首善知識。略說以何故調順不調順邊壞事，及云何而有？唯以聞等諸相故。以何時？現法中及未來，習學不止故。以何等相？具足四法，行聞等法對治故。說白朋等法應知。起次說者，行聞等法慢心故。順行正法次法等行已，于正教授處不如法行。既正教授處不如法行已，所用受信施中諸事，彼令能墮不饒益處。彼如是雜垢染心故，見諸善調伏心菩薩已，即不生恭敬。對治漸次說白朋等法應知。不調伏諸法中諫已，勸修調伏等法故，防護住調伏法菩薩。錯謬等法，勸修不錯謬等法，故說錯謬不錯謬等法。「佛語迦葉：菩薩有四錯謬法。何等為四？未與所化信受眾生而共同意，是菩薩錯謬。乃至攝取破戒惡人等，是菩薩錯謬」。
問曰：何故但說四法？
答曰：依四種錯謬法故，說菩薩有四種錯謬。何等四種？一者不作錯謬；二者過
【現代漢語翻譯】 現代漢語譯本 不退戒定者，應當知道，這是爲了強調戒以定的名義來說明。菩薩這樣修行之後，那些經常能夠不離修行的各種功德善知識，見到那些善於調伏順從的菩薩之後，恭敬愛樂，隨順善人，勸導他們接受同等的修行，順向、順意、順諸功德，爲了讓他們獲得利益。這些語句有什麼不同的意義？其中『善調』和『順』等語句，前面已經解釋過了。『恭敬愛樂』，是爲了示現喜悅恭敬的重心。『順向』，是因為樂於見到。『順意』，是因為真正親近的意願。『順諸功德』，是因為樂於聽聞的意願。『爲了讓他們獲得利益』，是因為隨順修行此法的意願。菩薩這樣修行各種行之後，成就為不離獲得大眾首領的善知識。簡略地說，因為什麼原因調順和不調順導致壞事，以及如何產生？僅僅因為聽聞等各種現象的緣故。在什麼時候？在現世和未來，因為學習不止的緣故。以什麼相狀？具足四法，修行聽聞等法來對治的緣故。應當知道，這是在說白朋等法。發起次第的說法，是因為修行聽聞等法時產生慢心的緣故。隨順修行正法、次第法等之後，在正確的教授之處不如法修行。既然在正確的教授之處不如法修行之後，所用所受的信施中的各種事物，會讓他們墮入不能饒益之處。他們像這樣雜染垢染的心，見到那些善於調伏心的菩薩之後，就不生恭敬。應當知道，這是在對治漸次地說白朋等法。在不調伏的各種法中勸諫之後，勸導修行調伏等法，因此，防護安住于調伏法的菩薩。對於錯謬等法，勸導修行不錯謬等法，因此，說了錯謬和不錯謬等法。
『佛告訴迦葉：菩薩有四種錯謬法。哪四種？沒有和所教化的信受眾生共同心意，這是菩薩的錯謬。乃至攝取破戒惡人等，這是菩薩的錯謬』。
問：為什麼只說四種法？
答：因為依靠四種錯謬法，所以說菩薩有四種錯謬。哪四種？一是沒有作為的錯謬；二是過
【English Translation】 English version 'Not retreating from precepts and samadhi' should be understood as emphasizing the precepts by explaining them in terms of samadhi. After a Bodhisattva practices in this way, those virtuous friends who constantly remain with the practice of various merits, upon seeing those Bodhisattvas who are well-tamed and compliant, respectfully love and follow virtuous people, encouraging them to accept equal practice, aligning with, according with, and according with all merits, in order to benefit them. What are the different meanings of these phrases? Among them, the phrases 'well-tamed' and 'compliant' have already been explained earlier. 'Respectfully love' demonstrates a joyful and respectful focus. 'Aligning with' is because of joyful seeing. 'According with' is because of the intention of genuine closeness. 'According with all merits' is because of the intention of joyful hearing. 'In order to benefit them' is because of the intention of complying with the practice of this Dharma. After a Bodhisattva practices these various practices, they become virtuous friends who are inseparable from obtaining the leaders of the assembly. Briefly speaking, for what reason do taming and non-taming lead to bad things, and how do they arise? Only because of various phenomena such as hearing. At what time? In the present life and the future, because learning does not cease. In what form? By possessing four qualities, practicing hearing and other Dharmas to counteract them. It should be known that this is speaking of the Dharma of white companions. The reason for initiating the sequential explanation is because of arrogance arising when practicing hearing and other Dharmas. After complying with the practice of the correct Dharma, sequential Dharma, etc., one does not practice according to the Dharma in the correct place of instruction. Since one does not practice according to the Dharma in the correct place of instruction, the various things within the offerings of faith that are used and received will cause them to fall into a place of non-benefit. With such a mixed and defiled mind, upon seeing those Bodhisattvas who have well-tamed minds, they do not generate respect. It should be known that this is gradually explaining the Dharma of white companions to counteract this. After admonishing those who are not tamed in various Dharmas, one encourages the practice of taming and other Dharmas; therefore, one protects the Bodhisattva who abides in the Dharma of taming. Regarding erroneous Dharmas, one encourages the practice of non-erroneous Dharmas; therefore, one speaks of erroneous and non-erroneous Dharmas.
'The Buddha told Kashyapa (one of the principal disciples of Gautama Buddha): Bodhisattvas have four erroneous Dharmas. What are the four? Not sharing the same intention with the sentient beings who are to be transformed and who have faith, this is a Bodhisattva's error. Even taking in those who are immoral and evil, this is a Bodhisattva's error.'
Question: Why are only four Dharmas mentioned?
Answer: Because relying on four erroneous Dharmas, it is said that Bodhisattvas have four kinds of errors. What are the four? First, the error of not acting; second, the error of over-
量錯謬；三者不正作錯謬；四者惡作錯謬。是中不作錯謬者，未受化眾生而與同意，依化眾生勸令到究竟故，信心敬眾生中所說法中斷絕，是菩薩錯謬。過量錯謬者，非器眾生中說深妙上法故，于小乘眾生希求大乘而不隨根說，是菩薩錯謬。不正作錯謬者，為諸上根眾生說小乘法，于大乘眾生求小乘，不隨根說法，是名錯謬。惡作錯謬者，住正行眾生如法持戒者持罰不敬，攝取破戒等，于持戒破戒中偏心，倒說法故。是中持戒者有三義應知：住正行者，不犯諸業故；持戒者，不缺漏諸戒故；真法者，敬戒法故。有二種相釋成破戒者，破戒、缺漏戒故。惡法者，不敬重諸戒。錯謬者，取不正道及示不正道故應知。此四錯謬句現說四法：一者不說；二者不相似說；三者不稱根說；四者惡說。不說者，對前後說法疲倦，已生噁心故。不相似說者，所說無方便故。不稱根說者，喜樂小乘法故。惡說者，以利養心訓誨行行故。是中惡心者以不說故，于諸善根中而便退失不能滿足，以不滿足故調誑眾生，已說法中無方便善巧故；及不能攝取諸上善根，以樂小乘故；及遠離上善根，復常悕求利養心訓誨行行故，不集功德及助諸惡故，調誑眾生。對治彼故，白朋所說應知。
經言「于諸眾生其心平等，乃至普令眾生等住正行」。
【現代漢語翻譯】 現代漢語譯本： 量上的錯謬；不正當的行為是錯謬；不正確的行為是錯謬；邪惡的行為是錯謬。其中不構成錯謬的情況是，對於尚未接受教化的眾生，與其達成一致，依據教化眾生，勸導他們達到究竟的境界，在具有信心的恭敬的眾生中所說的法不會中斷，這是菩薩的錯謬。過量錯謬是指，在不適合的眾生面前宣說深奧微妙的上乘佛法，對於希求大乘佛法的小乘根器的眾生，不根據他們的根器說法，這是菩薩的錯謬。不正當行為的錯謬是指，為具有上等根器的眾生宣說小乘佛法，對於大乘根器的眾生求取小乘佛法，不根據他們的根器說法，這被稱為錯謬。邪惡行為的錯謬是指，對於安住于正行、如法持戒的眾生，施以懲罰而不恭敬，攝取破戒之人等，對於持戒和破戒之人有所偏頗，顛倒說法。其中，持戒者有三種含義應當瞭解：安住于正行者，不觸犯各種惡業；持戒者，不缺漏各種戒律；真正的佛法，是恭敬戒律。有兩種相可以解釋破戒者，即破戒和缺漏戒律。惡法是指，不恭敬重視各種戒律。錯謬是指，採取不正之道以及展示不正之道，應當瞭解。這四種錯謬的語句，實際上說明了四種情況：一是不說；二是不相似地說；三是不符合根器地說；四是邪惡地說。不說，是指因為對前後說法感到疲倦，已經產生了厭惡之心。不相似地說，是指所說的法沒有方便善巧。不符合根器地說，是指（說法者）喜好小乘佛法。邪惡地說，是指以追求利益供養的心來訓誡修行。其中，噁心會導致因為不說（正法），在各種善根中退失，不能圓滿，因為不圓滿而調伏欺騙眾生，已經說法卻沒有方便善巧；以及不能攝取各種上等善根，因為喜好小乘佛法；以及遠離上等善根，又常常希望以追求利益供養的心來訓誡修行，不積累功德反而助長各種惡行，調伏欺騙眾生。爲了對治這些，應當瞭解白朋所說。
經文說：『對於一切眾生，其心平等，乃至普遍令眾生安住于正行。』
【English Translation】 English version: Errors in quantity; improper actions are errors; incorrect actions are errors; evil actions are errors. Among these, what does not constitute an error is agreeing with beings who have not yet received teachings, guiding them to ultimate enlightenment by encouraging them to practice, and not interrupting the Dharma spoken among faithful and respectful beings; this is a Bodhisattva's error. Errors in quantity refer to expounding profound and subtle higher Dharma to beings who are not suitable vessels, and for beings of the Small Vehicle (Hinayana) who aspire to the Great Vehicle (Mahayana), not teaching according to their capacity; this is a Bodhisattva's error. Errors of improper actions refer to teaching the Small Vehicle Dharma to beings of superior capacity, and for beings of the Great Vehicle seeking the Small Vehicle, not teaching according to their capacity; this is called an error. Errors of evil actions refer to punishing and disrespecting beings who abide in right conduct and uphold the precepts according to the Dharma, taking in those who have broken the precepts, and being biased between those who uphold the precepts and those who have broken them, thus speaking Dharma in a distorted way. Among these, there are three meanings of 'upholding the precepts' that should be understood: those who abide in right conduct do not commit various evil deeds; those who uphold the precepts do not lack or omit any precepts; and true Dharma is to respect the precepts. There are two aspects to explain those who have broken the precepts: breaking the precepts and lacking or omitting the precepts. Evil Dharma is to not respect or value the precepts. Errors refer to taking the wrong path and showing the wrong path; this should be understood. These four statements of error actually explain four situations: one is not speaking; two is speaking dissimilarly; three is speaking not according to capacity; and four is speaking evilly. Not speaking refers to being tired of speaking before and after, and already having generated an aversion. Speaking dissimilarly refers to the Dharma spoken lacking skillful means. Speaking not according to capacity refers to (the speaker) liking the Small Vehicle Dharma. Speaking evilly refers to instructing practice with a mind seeking profit and offerings. Among these, an evil mind leads to losing and not fulfilling various good roots because of not speaking (the Dharma), and because of not fulfilling, taming and deceiving beings, and already speaking the Dharma without skillful means; and not being able to gather various superior good roots, because of liking the Small Vehicle Dharma; and being far from superior good roots, and constantly hoping to instruct practice with a mind seeking profit and offerings, not accumulating merit but instead helping various evil deeds, taming and deceiving beings. To counteract these, what Bai Peng said should be understood.
The sutra says: 'Towards all beings, their minds are equal, even universally causing beings to abide in right conduct.'
于諸眾生其心平等者，自己及他心平等故。于不深信眾生，化未成熟者而為說法，防護不作錯謬。心知於一切眾生平等說法者，法等故名為等法。于非器眾生樂小乘等悕求大乘者，隨力說法防護過量錯謬應知，隨器說故。普化一切眾生令入佛慧者，信樂大乘上根眾生而意求小乘法，勸令入佛慧，防護不正作錯謬應知。普令眾生等住正行者，舍諸利養名聞破戒持戒等心，以等同說法護惡作錯謬事應知。諫菩薩不正取因及不應親近已，示現可親近不可親近因故。
「佛語迦葉！菩薩有四非善知識非善等侶，菩薩常應舍彼。何等為四？求小乘者但欲自利，乃至親近，以成世間利而無法利」。
問曰：何故定說四法？
答曰：因非善知識故。說四種非善知識，非善等侶應知。何等四種？一者于乘中非善知識；二者於行中非善知識；三者于佛法中非善知識；四者于正法中非善知識。是中小乘人者，但求己利不求他益，性行狹劣相似故，勸菩薩令遠離大乘法中故，是名于乘中非善知識應知。求緣覺者，少欲少作，背眾生益及修行處，令勸菩薩遠離眾生益及諸行等，以遠離益故成失行因，是名於行中非善知識應知。盧伽耶陀者，說種種異言故，勸令遠離於佛法中，以遠離故成失行因，是名于正法中非善知識應知。
【現代漢語翻譯】 現代漢語譯本： 對於一切眾生心懷平等，是因為自己和他人心平等。對於不深信佛法、尚未成熟的眾生說法時，要小心防護，避免出現錯誤。心中明白對一切眾生平等說法，是因為佛法平等，所以稱為『等法』。對於根器不適合大乘佛法，卻喜歡小乘佛法，或者希望求取大乘佛法的眾生，應根據他們的能力說法，防止過量或錯誤的引導，應知要隨順根器說法。普遍教化一切眾生，使他們進入佛的智慧，對於信樂大乘佛法，但根器上等的眾生，如果他們意求小乘佛法，應勸導他們進入佛的智慧，防止不正當的引導，應知。普遍使眾生安住于正行，捨棄各種利養名聞，破戒和持戒等心，以平等心說法，防護惡作的錯誤行為，應知。勸諫菩薩不正當的因緣，以及不應該親近的人，展示可以親近和不可以親近的因緣。
『佛告訴迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）！菩薩有四種非善知識、非善等侶，菩薩應當常常遠離他們。哪四種呢？求小乘佛法的人只求自己解脫，乃至親近他們，只能成就世間的利益，而無法成就佛法的利益。』
問：為什麼一定要說這四種法呢？
答：因為有非善知識的緣故。所以說四種非善知識、非善等侶，應當知道。哪四種呢？第一種是在乘（yāna，交通工具，引申為教法、修行途徑）中非善知識；第二種是在行（caryā，行為、實踐）中非善知識；第三種是在佛法中非善知識；第四種是在正法中非善知識。這其中，小乘人只求自己的利益，不求他人的利益，心性狹隘卑劣，與菩薩的修行不相似，勸菩薩遠離大乘佛法，所以說是在乘中非善知識，應當知道。求緣覺（Pratyekabuddha，又名獨覺，不依師教，觀十二因緣而悟道的修行者）的人，少欲少事，背離眾生的利益和修行之處，勸菩薩遠離眾生的利益和各種修行等，因為遠離利益，所以成為失去修行的原因，所以說是在行中非善知識，應當知道。盧伽耶陀（Lokāyata，順世外道，主張現世享樂）說各種不同的言論，勸人遠離佛法，因為遠離佛法，所以成為失去修行的原因，所以說是在正法中非善知識，應當知道。
【English Translation】 English version: To have an equal mind towards all sentient beings is because one's own mind and the minds of others are equal. When teaching the Dharma to sentient beings who do not have deep faith or are not yet mature, one should be careful to prevent errors. To know in one's heart that one is teaching the Dharma equally to all sentient beings is because the Dharma is equal, hence it is called 'equal Dharma'. For sentient beings who are not suited for the Mahayana Dharma but prefer the Hinayana Dharma, or who aspire to seek the Mahayana Dharma, one should teach according to their capacity, preventing excessive or erroneous guidance, and it should be known that one should teach according to their capacity. To universally transform all sentient beings, causing them to enter the wisdom of the Buddha, for sentient beings who have faith and joy in the Mahayana Dharma but whose roots are superior, if they aspire to seek the Hinayana Dharma, one should encourage them to enter the wisdom of the Buddha, preventing improper guidance, and it should be known. To universally cause sentient beings to dwell equally in right conduct, abandoning all gains and fame, breaking precepts and keeping precepts with an equal mind, using equal Dharma to teach, protecting against evil deeds and errors, it should be known. To admonish Bodhisattvas for improper causes and conditions, and those whom one should not associate with, demonstrating the causes and conditions for those whom one can associate with and those whom one cannot associate with.
'The Buddha told Kāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices)! Bodhisattvas have four kinds of non-virtuous friends and non-virtuous companions, and Bodhisattvas should always abandon them. What are the four? Those who seek the Hinayana Dharma only seek their own liberation, and even if one associates with them, one can only achieve worldly benefits, but not the benefits of the Dharma.'
Question: Why is it specifically said that there are four Dharmas?
Answer: Because of the cause of non-virtuous friends. Therefore, it is said that there are four kinds of non-virtuous friends and non-virtuous companions, it should be known. What are the four? The first is a non-virtuous friend in the yāna (vehicle, referring to teachings or paths of practice); the second is a non-virtuous friend in caryā (conduct, referring to behavior or practice); the third is a non-virtuous friend in the Buddha Dharma; the fourth is a non-virtuous friend in the right Dharma. Among these, Hinayana practitioners only seek their own benefit and do not seek the benefit of others, their nature is narrow and inferior, and they are not similar to the practice of Bodhisattvas, they advise Bodhisattvas to stay away from the Mahayana Dharma, therefore it is said that they are non-virtuous friends in the yāna, it should be known. Those who seek Pratyekabuddha (also known as Solitary Buddhas, practitioners who attain enlightenment by observing the twelve links of dependent origination without relying on a teacher) desire little and do little, turn away from the benefit of sentient beings and places of practice, advise Bodhisattvas to stay away from the benefit of sentient beings and various practices, etc., because they turn away from benefit, they become the cause of losing practice, therefore it is said that they are non-virtuous friends in caryā, it should be known. Lokāyata (materialists who advocate for worldly pleasures) speak various different words, advising people to stay away from the Buddha Dharma, because they stay away from the Buddha Dharma, they become the cause of losing practice, therefore it is said that they are non-virtuous friends in the right Dharma, it should be known.
彼親近己，唯有世間利而無法利，于善法中勤修故得成退失因，以退失善法因故，名為于正法非善知識應知。對治非故，說四種善知識。
經言「諸來求者，是菩薩善知識、佛道因緣」者，對不斷絕大乘法故，說諸來求者是菩薩善知識，差別應知。菩薩作是念：我依來求善知識因故，修無量功德迴向無上菩提，修行不虛故。不悕求小乘，所修佈施助成菩提作善根故，令不失大乘行。說法者，是菩薩善知識。生智慧純志者，不失行對治，以多聞故能令為他說法，是故不求少欲之事，聞慧多純志故，雖得世間苦而不疲倦。教化人令得出家者，是菩薩善知識。純志增長一切善法者，不斷正法理對治勸出家故。于諸邪法而成遠離，以一切善根純志故，作利益而不生懈怠疲倦退失。諸佛世尊，是菩薩善知識，純志一切佛法增長者，對治不失佛法故。示現得諸佛挍量勝不退故，釋成不著利養名聞等。既著利養名聞故，令遠離退失諸佛法。修習純志諸佛法，及以積善根力故，不能退失。以是義故，從非善知識中諫己勸修如是實行，行菩薩事故。明不如實及如實諸菩薩相故。
「佛語迦葉：菩薩有四非菩薩而似菩薩。何等為四？一者貪求利養而不求法，乃至樂聚徒眾不樂遠離」。
問曰：何故唯有四法？
答
【現代漢語翻譯】 現代漢語譯本：如果有人親近你，只爲了世間的利益，而不是爲了佛法，那麼他在善法中精勤修行，反而會成為退失的因緣。因為退失善法的緣故，這樣的人應該被視為不是真正的善知識。爲了對治這種情況，佛陀宣說了四種善知識。
經文中說：『那些前來尋求佛法的人，是菩薩的善知識，是成佛的因緣。』這是爲了不斷絕大乘佛法，所以說前來尋求佛法的人是菩薩的善知識，這一點應該明白。菩薩這樣想：我依靠前來尋求佛法的善知識這個因緣，修習無量的功德，迴向于無上的菩提，我的修行不會是虛假的。因此，我不希求小乘的果位，我所修的佈施會幫助我成就菩提，作為善的根本，使我不失去大乘的修行。說法的人，是菩薩的善知識。能夠生起智慧，並且專心致志的人，不會失去修行，因為他能夠通過多聞為他人說法，所以他不追求少欲的事情。因為聽聞佛法而生起智慧，並且專心致志，所以即使遇到世間的苦難也不會感到疲倦。教化他人令其出家的人，是菩薩的善知識。能夠專心致志地增長一切善法的人，不會斷絕正法的道理，因為他勸人出家。對於各種邪法，他能夠遠離，因為他專心致志於一切善根，所以他能夠利益他人而不生懈怠、疲倦和退失。諸佛世尊，是菩薩的善知識，能夠專心致志地增長一切佛法的人，不會失去佛法。佛陀會示現種種殊勝的功德，使他不退轉。這樣解釋是爲了說明不應該執著于利養和名聞等等。如果執著于利養和名聞，就會遠離和退失佛法。修習和專心致志于佛法，以及積累善根的力量，就不會退失。因為這個緣故，要從非善知識那裡勸諫自己，勸自己修行這樣的真實行為，行菩薩的事業。這是爲了闡明不如實和如實的菩薩的相貌。
『佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）：菩薩有四種不是真正的菩薩，但看起來像菩薩。是哪四種呢？第一種是貪求利養而不尋求佛法，乃至喜歡聚集徒眾而不喜歡遠離。』
問：為什麼只有這四種情況？
答：
【English Translation】 English version: If someone approaches you solely for worldly gain and not for the Dharma, then their diligent practice of good deeds will become a cause for regression. Because of this cause of losing good deeds, such a person should be recognized as not a true Kalyanamitra (spiritual friend). To counteract this, four types of Kalyanamitras are described.
The sutra says, 'Those who come seeking are Bodhisattva Kalyanamitras, causes for the Buddha path.' This is said to prevent the cutting off of the Mahayana Dharma, so it should be understood that those who come seeking are Bodhisattva Kalyanamitras. A Bodhisattva thinks, 'Because of the cause of the Kalyanamitra who comes seeking, I cultivate immeasurable merits and dedicate them to unsurpassed Bodhi (enlightenment), so my practice will not be in vain.' Therefore, I do not aspire to the Hinayana (smaller vehicle), and the Dana (generosity) I cultivate will help me achieve Bodhi, serving as a root of goodness, so that I do not lose the Mahayana practice. Those who teach the Dharma are Bodhisattva Kalyanamitras. Those who generate wisdom and are single-minded do not lose practice, because they can teach the Dharma to others through much learning. Therefore, they do not seek things of few desires. Because of the wisdom gained from hearing the Dharma and being single-minded, they do not become weary even when encountering worldly suffering. Those who teach people to renounce the household life are Bodhisattva Kalyanamitras. Those who single-mindedly increase all good dharmas do not cut off the principle of the true Dharma, because they encourage renunciation. They stay away from all evil dharmas, and because they are single-minded in all good roots, they benefit others without generating laziness, weariness, or regression. All Buddhas, World Honored Ones, are Bodhisattva Kalyanamitras. Those who single-mindedly increase all Buddha dharmas do not lose the Buddha Dharma. The Buddha manifests various superior qualities, so they do not regress. This explanation is to clarify that one should not be attached to gain, fame, and so on. If one is attached to gain and fame, one will distance oneself from and lose the Buddha Dharma. By practicing and being single-minded in the Buddha Dharma, and by accumulating the power of good roots, one will not regress. For this reason, one should admonish oneself from non-Kalyanamitras, and encourage oneself to practice such true actions, performing the deeds of a Bodhisattva. This is to clarify the unreal and real characteristics of Bodhisattvas.
'The Buddha told Kasyapa (one of the Buddha's ten principal disciples): There are four types of Bodhisattvas who are not true Bodhisattvas but appear to be Bodhisattvas. What are the four? The first is one who greedily seeks gain and does not seek the Dharma, and even enjoys gathering followers but does not enjoy being apart.'
Question: Why are there only these four situations?
Answer:
曰：因四種非菩薩相故，說四種非菩薩相事，而似菩薩應知。一者多聞相似；二者阿蘭若相似；三者造作功德行相似；四者將諸徒眾相似。貪求利養而不求法者，菩薩于諸信心中悕求利養者，雖復持法，是名不如實非如實。貪求名聞稱己之德，不求出世功德者，樂名聞菩薩者，雖為阿蘭若，是名不如實非如實。貪求自樂，不能救拔眾生諸苦者，以利養悕求心縛故，菩薩雖作功德行，而名不如實非如實。樂求聚徒眾不樂遠離者，以供養恭敬心縛故，菩薩雖是眾首，而名不如實行非如實行。菩薩如是行行已，令失持法、阿蘭若、作諸功德及眾首之事。對治彼故，說諸真實功德應知。經言「能信解空亦信業報，以信解空故，不樂利養」等事。及信業報故，喜樂諸法因，樂法故聞修無量功德忍。一切無我我所者，以忍無我故，不喜樂著名聞稱等事。於一切眾生起大悲心者，以大悲故悕求菩薩功德。入涅槃意者，以涅槃意不樂自樂。不捨世間行者，以不捨世間故，拔眾生苦。為化眾生者，心不捨眾生故。而行佈施者，以行施故，善知眾生功德。雖修行施而不望報者，以樂寂靜故，行施而不求報耳。
問曰：白朋中演信樂等法、說空等法何用？
答曰：佈施等助道諸行者，意謂與聲聞緣覺等共諸行，而欲聞菩薩勝行故
【現代漢語翻譯】 現代漢語譯本： 問：因為有四種非菩薩的表象，所以宣說四種看似菩薩但實際上並非菩薩的行為。第一種是外表上看似博學多聞；第二種是外表上看似居住在寂靜處（阿蘭若，指遠離喧囂的修行場所）；第三種是外表上看似在修行各種功德；第四種是外表上看似帶領著許多弟子。如果貪求供養而不追求佛法的人，菩薩如果對信徒的供養心懷貪求，即使口中唸誦佛法，也只是名不副實，並非真正的修行。如果貪求名聲，宣揚自己的功德，而不追求出世間的功德，喜愛名聲的菩薩，即使身處寂靜處（阿蘭若），也只是名不副實，並非真正的修行。如果貪求自己的安樂，不能救拔眾生的各種痛苦，因為被貪求供養的心所束縛，菩薩即使做了功德之事，也只是名不副實，並非真正的修行。如果喜歡聚集徒眾而不喜歡遠離喧囂，因為被供養和恭敬的心所束縛，菩薩即使是眾人之首，也只是名不副實，並非真正的修行。 菩薩如果這樣修行，就會失去堅持佛法、居住寂靜處（阿蘭若）、修行各種功德以及作為眾人之首的意義。爲了對治這些現象，應當瞭解真實的功德。經文說：『能夠相信和理解空性，也相信業報，因為相信和理解空性，所以不貪求供養』等等。因為相信業報，所以喜歡各種善法的因，因為喜愛佛法，所以聽聞和修習無量的功德和忍辱。對於一切事物都認為沒有『我』和『我所』（我所，指屬於我的），因為忍受無我，所以不喜歡追求名聲和讚譽等等。對於一切眾生生起大悲心，因為有大悲心，所以追求菩薩的功德。心懷涅槃之意，因為有涅槃之意，所以不貪求自己的安樂。不捨棄世間的行為，因為不捨棄世間，所以拔除眾生的痛苦。爲了教化眾生，心中不捨棄眾生，所以行佈施，因為行佈施，所以善於瞭解眾生的功德。即使修行佈施也不期望回報，因為喜愛寂靜，所以行佈施而不求回報。 問：在眾人之中宣說信樂等法、宣說空性等法有什麼用處？ 答：佈施等幫助修道的各種行為，本意是與聲聞、緣覺等共同修行的，但（聽眾）想要聽聞菩薩更殊勝的修行，所以（宣說這些法）。
【English Translation】 English version: Question: Because of these four non-Bodhisattva appearances, the four matters that resemble Bodhisattvas but are not are spoken of. First is resembling great learning; second is resembling dwelling in a quiet place (Aranya, referring to a place of practice away from noise); third is resembling creating meritorious deeds; fourth is resembling leading many disciples. If one craves offerings and does not seek the Dharma, if a Bodhisattva greedily seeks offerings from believers, even if they uphold the Dharma, it is called unreal, not truly real. If one craves fame, praising one's own virtues, and does not seek transcendent merits, a Bodhisattva who delights in fame, even if dwelling in a quiet place (Aranya), is called unreal, not truly real. If one craves personal pleasure and cannot rescue sentient beings from their sufferings, because they are bound by the mind that craves offerings, even if a Bodhisattva performs meritorious deeds, it is called unreal, not truly real. If one delights in gathering a crowd of disciples and does not delight in seclusion, because they are bound by the mind of seeking offerings and reverence, even if a Bodhisattva is the head of a group, it is called unreal practice, not truly real practice. If a Bodhisattva practices in this way, they will lose the meaning of upholding the Dharma, dwelling in a quiet place (Aranya), performing various merits, and being the head of a group. To counteract these phenomena, one should understand true merits. The sutra says: 'Being able to believe and understand emptiness, and also believing in karmic retribution, because of believing and understanding emptiness, one does not delight in offerings,' and so on. And because of believing in karmic retribution, one delights in the causes of all good dharmas, and because of delighting in the Dharma, one hears and cultivates immeasurable merits and forbearance. Regarding all things as without 'self' and 'what belongs to self' (what belongs to self, referring to what belongs to me), because of enduring no-self, one does not delight in pursuing fame and praise, and so on. For all sentient beings, one generates great compassion, and because of great compassion, one seeks the merits of a Bodhisattva. Having the intention of Nirvana, because of having the intention of Nirvana, one does not delight in personal pleasure. Not abandoning worldly actions, because of not abandoning the world, one removes the suffering of sentient beings. For the sake of transforming sentient beings, the mind does not abandon sentient beings, so one practices giving, and because of practicing giving, one is good at understanding the merits of sentient beings. Even if one practices giving, one does not expect reward, because one delights in tranquility, so one practices giving without seeking reward. Question: What is the use of proclaiming the Dharma of faith and joy, proclaiming the Dharma of emptiness, etc., in the midst of the assembly? Answer: Giving and other practices that aid the path are intended to be practiced together with Shravakas and Pratyekabuddhas, but (the audience) wants to hear about the more excellent practices of Bodhisattvas, so (these dharmas are proclaimed).
。及生猶豫心，為欲現說聲聞緣覺不共，助成正覺諸菩薩法故。
大乘寶積經論卷第一
此論宋藏第一卷，與諸藏本文義迥異，未知去取。按《開元錄》云「右釋舊單卷大寶積經，則寶積第四十三會是。寶積部云第四十三普明菩薩會一卷失譯。右舊譯單卷大寶積經，有釋論四卷。」今撿之宋本初卷，則全是彼經，非論文也。是則宋本錯將經本名加論字為論初卷，又為留支譯。何也？今取二本為正，其所釋經本則是大經第一百一十二卷耳。后賢欲知今之所去宋本初卷是何等者，請見彼經即是耳。 大正藏第 26 冊 No. 1523 大寶積經論
大寶積經論卷第二
後魏北印度三藏菩提流支譯
「爾時佛語迦葉：菩薩有四種得大伏藏。何等為四？能持諸佛能聞六波羅蜜，乃至樂著山林心無懈怠」。
問曰：何故但定四法，不多不少？
答曰：為遮無窮故，亦是非問故。復為顯示未曾有因，故說四種。于長夜中善修空故得一切智，猶修空因故。無明闇弊世間者，為滅無明故。說法以能親近向涅槃心者，寂靜甚深以不修故、不調伏凈故。世間者，說上妙法誰能親近故。財法二施是妒吝心相違，久修習故。世間樂阿梨耶，爲著阿梨耶故，說法時能親近。或復攝取一切菩薩
【現代漢語翻譯】 現代漢語譯本：並且產生了猶豫之心，（佛）是爲了顯現和宣說聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）不共的，助成正覺（Sammasambuddha，完全覺悟的佛陀）的諸菩薩法門的緣故。
《大乘寶積經論》卷第一
此論宋藏第一卷，與各藏本的文義迥然不同，不知該如何取捨。按照《開元錄》記載：『右釋舊單卷《大寶積經》，則是《寶積》第四十三會。寶積部說第四十三《普明菩薩會》一卷已失譯。右舊譯單卷《大寶積經》，有釋論四卷。』現在檢查宋本初卷，則全是彼經，並非論文。這樣看來，宋本錯誤地將經本的名字加上『論』字作為論的初卷，又說是留支翻譯的。這是為什麼呢？現在取二個版本作為校正，其所解釋的經本則是大經第一百一十二卷。後來的賢者如果想知道現在所去除的宋本初卷是什麼內容，請看彼經就可以了。 大正藏第 26 冊 No. 1523 《大寶積經論》
《大寶積經論》卷第二
後魏北印度三藏菩提流支（Bodhiruci）譯
『這時佛告訴迦葉（Kāśyapa）：菩薩有四種獲得大伏藏的方法。是哪四種呢？能受持諸佛所說，能聽聞六波羅蜜（六度，Six Pāramitās），乃至樂於住在山林中，內心沒有懈怠』。
問：為什麼只確定四種法，不多也不少呢？
答：爲了遮止無窮盡的說法，也是因為這不是一個應該提問的問題。又爲了顯示未曾有之因，所以說四種。于漫長的夜晚中善於修習空性，因此得到一切智（Sarvajñāna，對一切事物本質的完全理解），猶如修習空性之因的緣故。對於被無明黑暗所矇蔽的世間之人，是爲了滅除無明（Avidyā，無知）的緣故。說法是爲了能親近趨向涅槃（Nirvana，解脫）之心的人，（因為）寂靜甚深（的道理）因為不修習、不調伏清凈的緣故。（對於）世間之人，說殊勝妙法，誰能親近呢？財施和法施是與嫉妒吝嗇之心相反的，（因為）長久修習的緣故。世間之人樂於阿梨耶識（Ālaya-vijñāna，藏識），爲了執著于阿梨耶識的緣故，說法時能親近。或者說，是爲了攝取一切菩薩。
【English Translation】 English version: And having arisen a mind of doubt, (the Buddha) did so in order to manifest and expound the Śrāvaka (those who attain enlightenment through hearing the Dharma) and Pratyekabuddha (those who attain enlightenment on their own) dharmas, which are not shared, and to assist in the accomplishment of the Sammasambuddha (perfectly enlightened Buddha) dharmas of all Bodhisattvas.
Mahāratnakūṭa Sūtra Commentary, Volume 1
This first volume of the Song Dynasty collection differs greatly in meaning from the texts of other collections, making it difficult to determine what to include or exclude. According to the Kaiyuan Catalogue, 'The old single-volume Mahāratnakūṭa Sūtra with commentary on the right is the forty-third assembly of the Ratnakūṭa. The Ratnakūṭa section states that the forty-third assembly, the 'Universal Light Bodhisattva Assembly,' is a missing translation. The old translated single-volume Mahāratnakūṭa Sūtra on the right has four volumes of commentary.' Upon examining the first volume of the Song Dynasty edition, it is entirely the sutra itself, not a commentary. Thus, the Song Dynasty edition mistakenly added the word 'commentary' to the sutra's title, calling it the first volume of the commentary, and attributed it to Bodhiruci (translator's name). Why is this so? Now, we take two versions for correction, and the sutra being explained is the one hundred and twelfth volume of the Great Sutra. Later scholars who wish to know what the initial volume of the Song Dynasty edition that we have removed contains should refer to that sutra. Taisho Tripitaka, Volume 26, No. 1523, Mahāratnakūṭa Sūtra Commentary
Mahāratnakūṭa Sūtra Commentary, Volume 2
Translated by Bodhiruci (Bodhiruci), a Tripitaka Master from Northern India of the Later Wei Dynasty
'At that time, the Buddha said to Kāśyapa (Kāśyapa): Bodhisattvas have four ways to obtain great hidden treasures. What are the four? To uphold what all Buddhas say, to hear the Six Pāramitās (Six Perfections), and even to delight in dwelling in the mountains and forests without any懈怠 (xie dai, laziness or懈怠)'
Question: Why are only four dharmas specified, no more and no less?
Answer: To prevent endless elaborations, and also because it is not a question that should be asked. Furthermore, to reveal a cause that has never existed before, four types are mentioned. By skillfully cultivating emptiness during the long night, one obtains Sarvajñāna (omniscience), just like the cause of cultivating emptiness. For those in the world who are obscured by the darkness of Avidyā (ignorance), it is to eliminate Avidyā. The Dharma is taught to those who can closely approach the mind that inclines towards Nirvana (liberation), because the profound stillness (of the truth) is due to not cultivating, not taming, and not purifying. For the people of the world, who can approach the sublime Dharma? Generosity of wealth and generosity of Dharma are contrary to the mind of jealousy and stinginess, because of long-term cultivation. People in the world delight in Ālaya-vijñāna (store consciousness), and because of attachment to Ālaya-vijñāna, they can closely approach when the Dharma is taught. Or rather, it is to gather all Bodhisattvas.
行故，略說四法。諸菩薩有二種助菩薩道行：一者助智道行；二者助功德道行。是中信空無我及不捨涅槃等，是助智道行。信業報等三句，助成功德智。廣修六波羅蜜，攝取行故，助四種行。是中不捨化眾生意故。財法二施而不望報，是名助檀波羅蜜行。不捨涅槃意故，助戒波羅蜜行。向涅槃心菩薩者，常恐怖世間，常防伏破戒等諸煩惱因故，得性持戒法體。菩薩成就無我忍，及以伏眾生相所依故，設使眾生有逼過及惱時而心不可動，能信業報故，及意不捨世間故，助成精進波羅蜜行、助成功德智慧行果。信薩婆若事菩薩者，雖照世間重苦，己心不捨眾生，及丈夫志故，不捨世間諸苦，唯在世間，為增長善根故起大精進。以大悲故助成禪定波羅蜜。大悲者，依止根本禪定故。信空者，助成智慧波羅蜜行。菩薩不捨菩提心者，是名持諦語，不欺誑故。彼菩薩有大悲及信業報心，常向世間，伴故作眾生，處中而不助說顛倒。是故大悲及信業報心不捨世間行，不捨菩提心因故。此諸法如是示現持諦語。菩薩諦語者，不捨菩提心，是即取發心處。不望報財法等施，是名持勢。菩薩施心者，于財法二施中破慳吝妒事。成向涅槃心者，是持寂靜事。菩薩寂靜者，滅除不寂靜事故。能成善因信空無我等，是名持智慧。菩薩智慧者，伏
滅諸煩惱，對治令得凈菩提善根及能增長，乃至得菩提不望報。及財法二施等慈，令利益他故。大悲者是名大悲，以大悲為首，及信業報故。行世間時唯作眾生益等，成就事中所生心喜悅等是名喜。或復心向涅槃故，能伏諸煩惱以無煩惱故，心喜事者名喜。或觀諸行無我等，諸法離愛敬，或憶念如來無量諸功德故，生喜者是名喜。或復自觀知我堪能出世；或見世間諸眾生墮沒煩惱塵中已，我堪能於此大世間塵中拔諸無明闇弊眾生已，令致寂滅涅槃界中。所有此濟拔塵眾生心，或我能作他利益，及見他益不相離，或見眾生受諸樂故，心生喜事者是名喜。觀諸行無我故，除怨親等事，得真如平等作眾生益，相違法中自然舍菩提分法，是名舍財法等施，及不望施報。佈施愛語及悲，不捨作眾生益。利益余句，常益持眾生行故，明同事耳。是故攝取一切菩薩助道行故，釋成此四句。
問曰：今須說空義。以何為空？
答曰：以智慧善釋諸行性相而不得者是名空。
問曰：為智慧滅諸行也？
答曰：不也。然是識相境界故，真實中無虛妄耶而施識境界，是不實事。于有作地中同識生智慧，從發行下忍乃至性法時，上中下漸次別分前中后，了別已能與無漏智作緣，已還滅無漏智故。真實中無故、虛妄而識
【現代漢語翻譯】 現代漢語譯本 滅除各種煩惱，用以對治，從而獲得清凈的菩提善根，並且能夠增長，乃至獲得菩提而不求回報。以及財施和法施等慈悲行為，爲了利益他人。大悲的含義就是這樣，以大悲為首要，並且相信業報。在世間行事時，只做對眾生有益的事情等等，在成就事情中所產生的內心喜悅等等，這叫做喜。或者內心向往涅槃，能夠降伏各種煩惱，因為沒有煩惱，內心喜悅的事情叫做喜。或者觀察諸行無我等等，諸法遠離愛和敬，或者憶念如來無量的各種功德，因此產生喜悅，這叫做喜。或者自己觀察知道我能夠出世；或者看見世間的各種眾生墮落在煩惱塵埃之中，我能夠從這巨大的世間塵埃中拔出各種無明黑暗所矇蔽的眾生，讓他們到達寂滅涅槃的境界。所有這種救濟拔除塵埃眾生的心，或者我能夠做對他人有益的事情，以及看見他人得到利益而不離開，或者看見眾生享受各種快樂，內心產生喜悅的事情，這叫做喜。觀察諸行無我，去除怨恨和親愛等等事情，得到真如平等，做對眾生有益的事情，在相互違背的事情中自然捨棄菩提分法，這叫做舍，財施法施等等，以及不期望施捨的回報。佈施愛語和慈悲，不捨棄做對眾生有益的事情。利益其他語句，常常有益於保持眾生的行為，說明共同行事。因此，爲了攝取一切菩薩助道的行為，解釋成就這四句。
問：現在需要說空義（śūnyatā），以什麼為空？
答：用智慧善於解釋諸行的性質和相狀而不可得，這叫做空。
問：是智慧滅諸行嗎？
答：不是。然而這是識相的境界，所以在真實中沒有虛妄，而施加識的境界，是不真實的事情。在有作地中，同樣的識產生智慧，從發行下忍乃至性法時，上中下漸次分別前後中，瞭解分別后能夠與無漏智（anāsrava-jñāna）作為因緣，已經還滅無漏智，所以在真實中沒有，虛妄而識。
【English Translation】 English version Eliminating all afflictions, using them as antidotes, thereby obtaining pure Bodhi (awakening) roots of goodness, and being able to increase them, even attaining Bodhi without expecting reward. And giving of wealth and Dharma (teachings) with compassion, for the sake of benefiting others. Great compassion is what this is called, with great compassion as the foremost, and believing in the law of karma. When acting in the world, only doing things that benefit sentient beings, etc., the joy in one's heart that arises from accomplishing things, etc., is called joy. Or, because the mind aspires to Nirvana (liberation), being able to subdue all afflictions, because there are no afflictions, the things that bring joy to the mind are called joy. Or, observing that all phenomena are without self, etc., all dharmas (teachings) are free from love and respect, or remembering the immeasurable merits of the Tathagata (Buddha), therefore generating joy, this is called joy. Or, observing oneself and knowing that I am capable of appearing in the world; or seeing that all sentient beings in the world have fallen into the dust of afflictions, I am capable of pulling these sentient beings obscured by ignorance and darkness from this great worldly dust, and leading them to the realm of tranquil Nirvana. All of this mind of rescuing and extracting sentient beings from the dust, or that I am capable of doing things that benefit others, and seeing others benefit without separation, or seeing sentient beings enjoying all kinds of happiness, the things that bring joy to the mind are called joy. Observing that all phenomena are without self, removing things like hatred and love, attaining true suchness and equality, doing things that benefit sentient beings, naturally abandoning the factors of Bodhi in things that contradict each other, this is called abandonment, giving of wealth and Dharma, etc., and not expecting reward for giving. Giving loving words and compassion, not abandoning doing things that benefit sentient beings. Benefiting other statements, constantly benefiting and maintaining the conduct of sentient beings, clarifying acting together. Therefore, in order to gather all the practices that aid the Bodhisattva (enlightenment being) path, explaining and accomplishing these four sentences.
Question: Now it is necessary to speak of the meaning of emptiness (śūnyatā), what is empty?
Answer: Using wisdom to skillfully explain the nature and characteristics of all phenomena and not being able to grasp them, this is called emptiness.
Question: Is it wisdom that destroys all phenomena?
Answer: No. However, this is the realm of consciousness, so in reality there is no falsehood, but applying the realm of consciousness is not a real thing. In the realm of conditioned action, the same consciousness generates wisdom, from the arising of forbearance to the nature of Dharma, the upper, middle, and lower gradually distinguish the front, middle, and back, after understanding and distinguishing, it is able to be a condition for unconditioned wisdom (anāsrava-jñāna), and has already extinguished unconditioned wisdom, so in reality there is nothing, falsely and consciously.
故，識境界是不實事。于作地中同識生智，從發行忍乃至性法時，漸次分別前中后，了別已與無漏智作緣，已還滅無漏智。亦與真實見中障因相識境界中不能緣故退還，己真實境界故。見無相境界，見法界故。過煩惱地，非自相見故。自相境界唯行識在故，彼法事等耳。唯識作世間者，修道行成向智是相者，不能自取相故。若作如是依智，非性相分別智，是自相本無常等智慧。非正事有記相是識，是故非識劣勝是義不成。何故？不能取自相故。若智非相者，智是同相境界，彼不虛自取相。若能取自相者，舍自相故，唯有記事相，釋成識是不異識。隨順報者是不相違，若作如是依智，共識同生是緣。然是事境界如是相累，智亦取自相。無上等者，是事不然。何故？相違故，況自同相相違，已色事亦無常。若以色事成無常者，智即能取，然是不成，是故智無自取相義。智隨順識故，彼性是故不滅，作真實境界相故，成舍自相義，是故智無自相境界，或識是真實相境界。
問曰：以何為信空業報事能隨順，以是義故說言能信諸業報耳？
答曰：以有生故說，是故無患。此亦有，以智分別觀諸行眾生不可見故。智知諸行生，無相無分別，緣此故不善不能住事。及無分別事有故，諸行誰作、是誰果而能相順？故生疑
【現代漢語翻譯】 現代漢語譯本：因此，識的境界不是真實的事情。在修行過程中，如同識生起智慧一樣，從發起修行之忍（Kshanti，佛教術語，意為忍辱、忍耐）乃至證得性法（Dharmata，佛教術語，指事物本來的性質、規律）時，逐漸地分別前、中、后三個階段，了別已經與無漏智（Anasrava-jnana，佛教術語，指沒有煩惱污染的智慧）作為所緣，已經還滅無漏智。也因為在真實的見地中，障礙因相的識境界中不能作為所緣的緣故而退還，迴歸到真實的境界。見到無相的境界，見到法界（Dharmadhatu，佛教術語，指一切法的本體或境界）的緣故。超越煩惱之地，因為不是自相見（Svalaksana，佛教術語，指事物自身獨有的特性）的緣故。自相的境界唯有行識（Pravrtti-vijnana，佛教術語，指活動的識）存在。那些只是法事等等。唯有識才能創造世間，修道修行成就趨向智慧是相的，不能自己取相的緣故。如果像這樣依靠智慧，不是性相分別智（Svabhava-lakshana-vikalpa-jnana，佛教術語，指分別事物自性和相狀的智慧），而是自相本無常等等的智慧。不是正事有記相（Sanimitta，佛教術語，指有相、有記號）的是識，因此說識的劣勝是沒有意義的。為什麼呢？因為不能取自相的緣故。如果智慧不是相，智慧是同相的境界，它不會虛假地自己取相。如果能取自相，捨棄自相的緣故，唯有有記事相，解釋說明識是不異於識的。隨順報應是不相違背的，如果像這樣依靠智慧，與識共同生起是緣。然而這是事境界的相的累積，智慧也取自相。無上等等，這件事是不對的。為什麼呢？因為相違背的緣故，何況自己與同相相違背，已經色事也是無常的。如果以色事成就無常，智慧就能取，然而這是不成立的，因此智慧沒有自己取相的意義。智慧隨順識的緣故，它的性質是這樣所以不滅，作為真實境界相的緣故，成就捨棄自相的意義，因此智慧沒有自相的境界，或者識是真實相的境界。
問：以什麼為依據才能相信空性、業報這些事情是能夠隨順的，因為這個道理才說能夠相信諸業報呢？
答：因為有生（Bhava，佛教術語，指存在、生命）的緣故這樣說，所以沒有憂患。這也是有的，因為用智慧分別觀察諸行（Samskara，佛教術語，指一切有為法）眾生是不可見的緣故。智慧知道諸行生起，沒有相、沒有分別，緣於此，不善不能安住。以及沒有分別的事是有的，諸行是誰造作的、是誰的果報而能夠相順呢？所以產生懷疑。
【English Translation】 English version: Therefore, the realm of consciousness is not a real thing. In the process of practice, just as wisdom arises from consciousness, from the arising of Kshanti (patience) to the attainment of Dharmata (the true nature of things), gradually distinguishing the three stages of beginning, middle, and end, discerning that it has already taken Anasrava-jnana (undefiled wisdom) as its object, and has already extinguished Anasrava-jnana. Also, because in the realm of true seeing, the consciousness realm of obstructing causes cannot be taken as an object, it retreats and returns to the true realm. Seeing the realm of no-form, seeing the Dharmadhatu (the realm of all dharmas). Transcending the realm of afflictions, because it is not seeing the Svalaksana (self-characteristic). The realm of self-characteristic exists only in Pravrtti-vijnana (active consciousness). Those are just Dharma matters and so on. Only consciousness can create the world, the achievement of cultivating the path towards wisdom is a characteristic, because it cannot take the characteristic itself. If relying on wisdom in this way, it is not Svabhava-lakshana-vikalpa-jnana (wisdom that distinguishes the self-nature and characteristics of things), but wisdom such as self-characteristic being originally impermanent. It is not the consciousness that is the Sanimitta (having characteristics, having signs) of correct matters, therefore it is meaningless to say that consciousness is inferior or superior. Why? Because it cannot take the self-characteristic. If wisdom is not a characteristic, wisdom is a realm of the same characteristic, it will not falsely take the characteristic itself. If it can take the self-characteristic, abandoning the self-characteristic, there is only the Sanimitta of matters, explaining that consciousness is not different from consciousness. Following the retribution is not contradictory, if relying on wisdom in this way, arising together with consciousness is a condition. However, this is the accumulation of characteristics of the realm of matters, and wisdom also takes the self-characteristic. Supreme and so on, this matter is not right. Why? Because it is contradictory, moreover, oneself contradicts the same characteristic, and the matter of form is also impermanent. If impermanence is achieved with the matter of form, wisdom can then take it, but this is not established, therefore wisdom has no meaning of taking the self-characteristic. Because wisdom follows consciousness, its nature is such that it does not perish, because it acts as the characteristic of the true realm, it achieves the meaning of abandoning the self-characteristic, therefore wisdom has no realm of self-characteristic, or consciousness is the realm of the true characteristic.
Question: What is the basis for believing that emptiness and karmic retribution are things that can be followed, and because of this reason, it is said that one can believe in all karmic retributions?
Answer: It is said because there is Bhava (existence, life), therefore there is no worry. This also exists, because using wisdom to distinguish and observe all Samskara (conditioned phenomena), sentient beings are invisible. Wisdom knows that all actions arise, without form, without distinction, because of this, unwholesome cannot abide. And because there is the matter of no distinction, who creates the actions, and whose is the result that can be followed? Therefore, doubt arises.
惑，生疑惑故不信業報。以是義故，「佛語迦葉：寧起眾生見積如須彌，不以我慢者起於我慢心」。如論中說偈：
「空除一切見， 見諸佛所說， 若有空見者， 是則不可治。 不正觀諸空， 能壞無智明， 喻若惡捉蛇， 及行咒無方。 是中迴向故， 如來說是偈， 知法及次法， 鈍根難測量。」
菩薩善巧世諦、第一義諦，雖善觀分別諸行，故通達諸因緣集，甚深智已久長習故，乃識知因緣事，是故不生疑惑。成彼隨所如是因。他已不成就性故諸行無分別，以是義故，有如是種種分別。唸佛方便善巧所攝作行而作，所成如應化處故，漸次得薩婆若果。菩薩以信心故，發上勇猛精進忍，無我等故。
問曰：應說忍無我事。
答曰：以觀眾生想識境界，以有世諦故諸法同，唯知善擇分別，已求覓無眾生故。作是念：此但有法，亦如幻、無分別，不能自由，迭相緣力，業煩惱柴，火因生故。如燈焰體，以本法緣相似義故而相續不斷，然彼生時無所從來、滅亦無跡，及無所至。于中所有尚希用求者，是名無我忍。
問曰：若無我忍能作無眾生分別及令菩薩皆眾生益者，何故為說無我忍事？
答曰：于諸眾生所能作利益義故。說菩薩無我忍者，唯為利益眾
【現代漢語翻譯】 現代漢語譯本 疑惑，是因為產生疑惑而不相信業報。因為這個原因，佛對迦葉（Kasyapa，佛陀的弟子）說：『寧願生起眾生見解堆積如須彌山（Sumeru，佛教宇宙觀中的聖山），也不要以我慢之心生起我慢。』正如論中所說的偈頌： 『空除一切見， 見諸佛所說， 若有空見者， 是則不可治。 不正觀諸空， 能壞無智明， 喻若惡捉蛇， 及行咒無方。 是中迴向故， 如來說是偈， 知法及次法， 鈍根難測量。』 菩薩善於運用世俗諦（conventional truth）和第一義諦（ultimate truth），雖然善於觀察和分別諸行（all phenomena），因此通達諸因緣（all causes and conditions）的集合。由於甚深智慧已經長期修習，所以能夠認識和了解因緣之事，因此不產生疑惑。成就了隨順於如此因緣的智慧。因為其他眾生沒有成就這種自性，所以諸行沒有分別。因為這個原因，才有如此種種的分別。以憶念佛陀的方便善巧所攝持而修行，所成就的果報與所應化度的處所相應，因此逐漸得到薩婆若（Sarvajna，一切智）的果位。菩薩因為有信心，所以發起上等的勇猛精進和忍辱，因為沒有我等等的執著。 問：應該說說忍無我（non-self forbearance）的事情。 答：通過觀察眾生的思想和意識境界，因為有世俗諦的緣故，諸法是相同的，只是要知道善於選擇和分別。因為已經尋求過沒有眾生，所以會這樣想：『這僅僅是有法（dharma），也像幻象一樣，沒有分別，不能自由，互相依靠緣起的力量，業和煩惱就像柴火，是火產生的因。』就像燈焰的本體，因為與本法的因緣相似的緣故而相續不斷，然而它產生的時候沒有從哪裡來，滅的時候也沒有軌跡，以及沒有到哪裡去。在其中所有尚且希望和尋求的人，這叫做無我忍。 問：如果無我忍能夠作出沒有眾生的分別，並且令菩薩都對眾生有利益，為什麼還要為眾生說無我忍的事情？ 答：爲了對諸眾生所能作的利益的緣故。說菩薩的無我忍，僅僅是爲了利益眾生。
【English Translation】 English version Doubt arises because of generating doubt and not believing in karmic retribution. Because of this reason, 'The Buddha said to Kasyapa (Kasyapa, a disciple of the Buddha): 'It is better to raise a mountain of views like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) than to generate arrogance with an arrogant mind.' As the verse in the treatise says: 'Emptiness removes all views, Seeing what all Buddhas have said, If there are those who hold onto emptiness as a view, Then they are incurable. Incorrectly contemplating emptiness, Can destroy the light of wisdom, Like a bad grip on a snake, And practicing spells without a method. Because of dedicating merit in this, The Tathagata speaks this verse, Knowing the Dharma and the sequential Dharma, Is difficult for dull roots to measure.' Bodhisattvas are skilled in conventional truth (Samvriti-satya) and ultimate truth (Paramartha-satya). Although they are skilled at observing and distinguishing all phenomena (all phenomena), they understand the collection of all causes and conditions (all causes and conditions). Because profound wisdom has been practiced for a long time, they can recognize and understand the affairs of causes and conditions, and therefore do not generate doubt. They accomplish the wisdom that accords with such causes. Because other beings have not achieved this nature, all phenomena are without distinction. Because of this reason, there are such various distinctions. Practicing with the skillful means of mindfulness of the Buddha, the resulting fruit corresponds to the places where they should be transformed, and thus they gradually attain the fruit of Sarvajna (Sarvajna, omniscience). Because Bodhisattvas have faith, they generate superior courage, diligence, and forbearance, because they have no attachment to self, etc. Question: One should speak about the matter of non-self forbearance (Anatta-ksanti). Answer: By observing the thoughts and consciousness realms of beings, because of the existence of conventional truth, all dharmas are the same, one only needs to know how to choose and distinguish skillfully. Because one has already sought for the absence of beings, one will think: 'This is merely dharma, like an illusion, without distinction, unable to be free, relying on the power of interdependent origination, karma and afflictions are like firewood, the cause of fire arising.' Like the essence of a lamp flame, it continues uninterrupted because of the similarity of the causes and conditions of the original dharma, yet when it arises, it does not come from anywhere, and when it ceases, it has no trace, nor does it go anywhere. Among those who still hope and seek within it, this is called non-self forbearance. Question: If non-self forbearance can make distinctions without beings and cause Bodhisattvas to benefit all beings, why speak about non-self forbearance for beings? Answer: For the sake of the benefit that can be done for all beings. Speaking of the Bodhisattva's non-self forbearance is solely for the benefit of beings.
生故。以彼無我忍故，菩薩伏諸煩惱，及觀修眾生相故。知諸行緣假無分別事已，設使有眾生患及世間行還來惱菩薩者，以善知眾生故，不捨菩提心，還持彼心成就智慧慈悲故。不捨眾生及修習種種善根，為得薩婆若故。不捨諸行，為乃得菩提耳。
問曰：信空及忍無我，有何異義？
答曰：信空無我事者，能順分別觀一切諸行故，證法界根本處。無我忍者，自相境界，彼能順分別觀眾生物，唯見法處本根故。信空者，除取法性慢。無我忍者，除眾生性慢。
問曰：菩薩有眾生相故起大悲，何故為說信無我法？是菩薩大悲相違法。
答曰：是大悲因故，菩薩證知一切法無我已，唯念眾生界，此諸眾生是無明闇弊故，但有習於無我法中橫計作眾生相，已作執此是我我所，已愛緣故造復有業，以此故還不斷世間生死。是故作是念：我令眾生信樂此諸法。是故菩薩生深重憐愍悲心。
問曰：向涅槃心者，今須釋涅槃義。
答曰：無業煩惱親緣果故、無緣故、陰流滅故，名為涅槃。如緣無故火滅。或智慧火暖，彼識種無緣滅。有未來緣，雖有所有，有芽生如種，火熬滅有芽生。滅煩惱火，是真涅槃，如樹拔根。然彼涅槃有二種：一者有餘；二者無餘。是中有餘者，唯滅煩惱。無餘者，緣
【現代漢語翻譯】 現代漢語譯本：因為有生，所以有存在。因為菩薩能夠安忍無我，所以能夠降伏各種煩惱，並且能夠觀察和修行眾生的各種形態。當菩薩了知諸行是因緣和合的假象，沒有分別之後，即使有眾生遭遇苦難，或者世間的種種行為反過來困擾菩薩，菩薩因為善於瞭解眾生，所以不會捨棄菩提心（Bodhi-citta，覺悟之心），反而會以菩提心來成就智慧和慈悲。菩薩不會捨棄眾生，並且會修習種種善根，爲了證得薩婆若（Sarvajna，一切智）。菩薩不會捨棄諸行，爲了最終證得菩提（Bodhi，覺悟）。
問：相信空性和安忍無我，有什麼不同的意義？
答：相信空性和無我的道理，能夠順應、分別地觀察一切諸行，從而證得法界（Dharmadhatu，法界）的根本之處。安忍無我的人，能夠認識到自相的境界，能夠順應、分別地觀察眾生，只看到法的本根。相信空性的人，能夠去除對法性的執取和傲慢。安忍無我的人，能夠去除對眾生性的執取和傲慢。
問：菩薩因為有眾生相，所以生起大悲心，為什麼又要為菩薩宣說相信無我的法？這豈不是與菩薩的大悲心相違背嗎？
答：這正是大悲心的原因。菩薩證知一切法無我之後，心中唯念眾生界，這些眾生因為被無明（Avidya，無明）的黑暗所矇蔽，所以在修習無我法的時候，反而橫生妄想，執著于眾生相，並且執著于『這是我』、『這是我的』，因為愛和緣的緣故，造作新的業，因此不斷地在世間生死輪迴。所以菩薩才會這樣想：我要讓眾生信樂這些法。因此，菩薩生起深重的憐憫和悲心。
問：既然是趨向涅槃（Nirvana，寂滅）之心，現在需要解釋涅槃的意義。
答：因為沒有業和煩惱這些親近的因緣果報，沒有（輪迴的）緣，陰（Skandha，五蘊）的流轉止息，所以稱為涅槃。就像因為沒有燃料，所以火就熄滅了。或者智慧的火焰溫暖，那個識（Vijnana，意識）的種子因為沒有因緣而熄滅。如果有未來的因緣，即使有所有，也會有像種子一樣的萌芽產生，就像火燒過之後，萌芽也會生長。熄滅煩惱之火，才是真正的涅槃，就像樹木被拔除了根。然而，涅槃有兩種：一種是有餘涅槃，一種是無餘涅槃。有餘涅槃，只是滅除了煩惱。無餘涅槃，是因緣
【English Translation】 English version: Existence arises because of birth. Because Bodhisattvas can endure the absence of self (anatta), they can subdue all afflictions and observe and cultivate the various forms of sentient beings. When Bodhisattvas understand that all phenomena are illusory constructs of causes and conditions, without inherent distinctions, even if sentient beings suffer or worldly affairs trouble them, they will not abandon their Bodhicitta (mind of enlightenment) because they understand sentient beings well. Instead, they will use that mind to achieve wisdom and compassion. Bodhisattvas will not abandon sentient beings and will cultivate various roots of goodness in order to attain Sarvajna (all-knowing wisdom). Bodhisattvas will not abandon all phenomena in order to ultimately attain Bodhi (enlightenment).
Question: What is the difference between believing in emptiness (sunyata) and enduring the absence of self (anatta)?
Answer: Believing in the principle of emptiness and absence of self allows one to accord with and distinctly observe all phenomena, thereby realizing the fundamental nature of the Dharmadhatu (realm of reality). Those who endure the absence of self can recognize the realm of self-characteristics, accord with and distinctly observe sentient beings, seeing only the fundamental root of the Dharma. Believing in emptiness removes pride in grasping at the nature of phenomena. Enduring the absence of self removes pride in grasping at the nature of sentient beings.
Question: Since Bodhisattvas have the perception of sentient beings, they generate great compassion. Why then is the Dharma of believing in the absence of self taught to Bodhisattvas? Isn't this contradictory to the compassionate nature of Bodhisattvas?
Answer: It is precisely because of great compassion. After Bodhisattvas realize that all phenomena are without self, they only think of the realm of sentient beings. These sentient beings are obscured by the darkness of ignorance (Avidya), so when they practice the Dharma of no-self, they falsely imagine the existence of sentient beings, clinging to 'this is me' and 'this is mine.' Because of love and attachment, they create new karma, and thus continuously cycle through birth and death in the world. Therefore, Bodhisattvas think: 'I will lead sentient beings to believe in and delight in these Dharmas.' Thus, Bodhisattvas generate profound pity and compassion.
Question: Since it is a mind directed towards Nirvana (liberation), the meaning of Nirvana must now be explained.
Answer: Because there are no karmic actions and afflictions as close causal results, no (causes for rebirth), and the cessation of the flow of the skandhas (aggregates), it is called Nirvana. It is like a fire that goes out because there is no fuel. Or, the warmth of the fire of wisdom extinguishes the seed of consciousness (Vijnana) because there is no cause. If there is a future cause, even if there is possession, there will be a sprout like a seed, just as a sprout grows after a fire. Extinguishing the fire of afflictions is true Nirvana, like a tree being uprooted. However, there are two types of Nirvana: one is Nirvana with remainder, and the other is Nirvana without remainder. Nirvana with remainder only extinguishes afflictions. Nirvana without remainder is when the causes
無故，不從集，苦滅故名涅槃，至涅槃故名到涅槃，亦名住涅槃。
問曰：何者向涅槃心？
答曰：見世間諸患生如是心：我云何如是滅煩惱已，得彼寂滅甘露處耳？向涅槃等意同識生，諸白法心集，是名向涅槃意。
問曰：意不捨世間者，何者是世間義？
答曰：業煩惱事中迭相緣假，無始以來相續不斷，世間至世間等故，名倒世間。寂滅世間，有學是義。菩薩雖見諸患而心發，以世間意不捨眾生故，唯修發行世間行。
問曰：若隨心相似發諸行時，應修白得白、修黑得黑者，云何菩薩意向涅槃，與世間不相似發諸業行？
答曰：菩薩心利益他故，久修習行菩薩。向涅槃意者，以利益他心能違退，善知世間多有諸患故。菩薩雖厭世間向涅槃意，以心不捨眾生故，發世間行菩薩作如是念：諸菩薩非無漏法體中增長生菩薩法，然唯有漏體中增長生諸佛法。是故菩薩不捨菩薩法，雖見世間諸患而愿取世間。如佛所說「迦葉！譬如種在空中而能生長者，乃至有諸使雜世間法故能長佛法，菩薩為化眾生故而行佈施」。
問曰：今須釋化眾生事。
答曰：以煩惱水所潤作自相，諸眾生心戒聞思等修造暖相為初，乃至攢成出世善根燒暖故，隨心令安無漏善根種中，隨眾生心戒普
【現代漢語翻譯】 現代漢語譯本： 無因緣，不從聚集而生，因為苦滅的緣故叫做涅槃（Nirvana，滅度），到達涅槃的緣故叫做到涅槃，也叫做住在涅槃中。 問：什麼樣的心是趨向涅槃的心？ 答：見到世間諸多的苦難而生起這樣的心：我應當如何滅除煩惱，才能得到那寂靜甘露的境界呢？趨向涅槃的意念與意識同時產生，各種清凈的善法聚集，這叫做趨向涅槃的意念。 問：如果心不捨棄世間，那麼什麼是世間的含義？ 答：在業和煩惱的事情中，互相依賴，從無始以來相續不斷，世間連線著世間等等，所以叫做顛倒的世間。寂滅的世間，是有學之人的目標。菩薩雖然見到諸多的苦難而發心，但因為不捨棄眾生的世間意念，所以只是修行和發起世間的行為。 問：如果隨著心念的相似而發起各種行為時，應該修習善法得到善果，修習惡法得到惡果，為什麼菩薩趨向涅槃的意念，卻與世間不相似地發起各種業行？ 答：菩薩的心是爲了利益他人，長久地修習菩薩行。趨向涅槃的意念，因為利益他人的心能夠違背和退卻（惡業），並且善於瞭解世間有很多的苦難。菩薩雖然厭惡世間而趨向涅槃，但因為心不捨棄眾生，所以發起世間的行為。菩薩這樣想：諸位菩薩不是在無漏法的本體中增長和產生菩薩法，而是僅僅在有漏的本體中增長和產生諸佛的法。因此，菩薩不捨棄菩薩法，雖然見到世間的諸多苦難，卻願意取用世間。如同佛所說：『迦葉（Kasyapa，佛陀的弟子）！譬如種子種在空中而能夠生長，乃至因為有各種使者雜糅世間法，所以能夠增長佛法，菩薩爲了化度眾生而行佈施』。 問：現在需要解釋化度眾生的事情。 答：用煩惱的水所滋潤，形成各自的相狀，各種眾生的心，從戒、聞、思等修造的暖相開始，乃至積攢成就出世間的善根，燒熱之後，隨著心念安置在無漏善根的種子中，隨著眾生的心普遍...
【English Translation】 English version: Without cause, not arising from assembly, it is called Nirvana (Nirvana, extinction) because of the cessation of suffering; it is called reaching Nirvana because of arriving at Nirvana, and it is also called dwelling in Nirvana. Question: What kind of mind is the mind that inclines towards Nirvana? Answer: Seeing the various sufferings of the world, one generates such a thought: How should I extinguish afflictions and attain that tranquil and ambrosial state? The intention towards Nirvana arises simultaneously with consciousness, and various pure and wholesome dharmas gather together; this is called the intention towards Nirvana. Question: If the mind does not abandon the world, then what is the meaning of 'world'? Answer: In the matters of karma and afflictions, they depend on each other, continuing uninterrupted from beginningless time. The world connects to the world, and so it is called the inverted world. The tranquil world is the goal of those who are still learning. Although Bodhisattvas see the various sufferings and generate the aspiration, they only cultivate and initiate worldly actions because they do not abandon the worldly intention of sentient beings. Question: If, when various actions are initiated according to the similarity of thoughts, one should obtain wholesome results by cultivating wholesome deeds and obtain unwholesome results by cultivating unwholesome deeds, why do Bodhisattvas, with their intention towards Nirvana, initiate various karmic actions that are dissimilar to the world? Answer: The Bodhisattva's mind is for the benefit of others, and they have long cultivated the Bodhisattva path. The intention towards Nirvana, because the mind of benefiting others can counteract and retreat (evil karma), and they are skilled at understanding that there are many sufferings in the world. Although Bodhisattvas detest the world and incline towards Nirvana, they initiate worldly actions because their minds do not abandon sentient beings. Bodhisattvas think like this: The various Bodhisattva dharmas are not increased and produced in the essence of the unconditioned, but only in the essence of the conditioned are the dharmas of the Buddhas increased and produced. Therefore, Bodhisattvas do not abandon the Bodhisattva dharmas, and although they see the various sufferings of the world, they are willing to take the world. As the Buddha said: 'Kasyapa (Kasyapa, a disciple of the Buddha)! It is like a seed planted in the air that can grow, and even because there are various messengers mixed with worldly dharmas, the Buddha dharma can grow. Bodhisattvas practice giving in order to transform sentient beings.' Question: Now it is necessary to explain the matter of transforming sentient beings. Answer: Moistened by the water of afflictions, forming their respective appearances, the minds of various sentient beings, starting from the warm signs cultivated by precepts, learning, and contemplation, and even accumulating and accomplishing supramundane wholesome roots, after being heated, they are placed in the seeds of unconditioned wholesome roots according to their thoughts, universally according to the minds of sentient beings...
化故，名教化菩薩。以善修慈悲及方便善巧，為化眾生心戒故，以財法二施攝取眾生，攝已觀眾生心所樂，隨於力化三乘法中。
問曰：說佈施者，何故名佈施？
答曰：不貪等同生心念，及同起一果施法，持行佈施及不望報心，是名佈施，是中種種化受故、報種種果差別義故。不望報者，捨己之樂不求果報是義。
問曰：說不捨眾生意而行佈施者，豈不名為求報也？何故復說所行佈施心不求報？
答曰：雖不求報行佈施化眾生，自然有故無患。或作如是念：此是果報處廣博方便。所謂發菩提心已，念一切眾生及不捨眾生，為化眾生故行佈施，行佈施已世間得無量果報，后乃至得薩婆若事中相違。雖現向眾生行施，為遮彼故，勸令修菩薩真實功德故，說言所行佈施不望其報。而示現此義故，說菩薩成就深心直心故，不為希求己之樂故，行諸佈施等法而求果報。然于因及果中，心不著不希求，唯為利益眾生，令他眾生得佛菩提故，而發諸愿修諸善根時，作如是愿。菩薩復作是念：若有如是法者，我修薩婆若已，舍與一切眾生。然諸法各自有體，修諸行者自身得報。雖爾，我此薩婆若唯為利益他。以此方便義故，菩薩從靜心已來所有行令發一切智，及佈施等諸法因、所有依緣、一切智等諸果法，
【現代漢語翻譯】 現代漢語譯本 因為善於修習慈悲和方便善巧，爲了教化眾生的心，所以被稱為教化菩薩（Jiaohua Pusa，teaching and transforming Bodhisattva）。他們用財施和法施來攝取眾生，攝取之後觀察眾生心中所喜愛的，然後根據他們的能力教化他們修習三乘佛法。
問：既然說了佈施，為什麼叫做佈施？
答：不貪婪，生起平等心念，並且一同發起一個果報的佈施之法，秉持實行佈施並且不期望回報的心，這叫做佈施。因為其中有種種教化和接受，所以果報也有種種差別。不期望回報，就是捨棄自己的快樂而不追求果報的意思。
問：既然說了不捨棄眾生的意願而行佈施，難道不就是爲了求回報嗎？為什麼又說所行的佈施心不求回報？
答：雖然不爲了求回報而行佈施教化眾生，但果報自然會有，所以不用擔心。或者可以這樣想：這是果報之處，是廣博的方便。也就是說，發起菩提心之後，心念一切眾生並且不捨棄眾生，爲了教化眾生而行佈施，行佈施之後在世間得到無量的果報，最終乃至得到薩婆若（Sarvajna，一切智）這件事中並不矛盾。雖然表面上是向眾生行佈施，但爲了遮止那些錯誤的觀念，勸導他們修習菩薩真實的功德，所以才說所行的佈施不期望回報。並且爲了示現這個意義，所以說菩薩成就深心和直心，不是爲了希求自己的快樂，才行各種佈施等法而求果報。然而在因和果中，心不執著，不希求，只是爲了利益眾生，讓其他眾生得到佛菩提，所以在發起各種願望和修習各種善根的時候，要這樣發願。菩薩又這樣想：如果有什麼好的法，我修成薩婆若（Sarvajna，一切智）之後，就捨棄給一切眾生。然而各種法各自有其本體，修習各種行為的人自身會得到果報。即使這樣，我的這個薩婆若（Sarvajna，一切智）也只是爲了利益他人。因為這個方便的意義，菩薩從靜心以來所有的行為都令其發起一切智，以及佈施等各種法的因，所有的依緣，一切智等各種果法。
【English Translation】 English version Because of skillfully cultivating loving-kindness, compassion, and expedient skillful means, they are called Teaching and Transforming Bodhisattvas (Jiaohua Pusa) in order to transform the minds of sentient beings. They use wealth and Dharma to gather sentient beings, and after gathering them, they observe what sentient beings like in their hearts, and then teach them the Three Vehicles of Dharma according to their abilities.
Question: Since you talk about giving, why is it called giving (dana)?
Answer: Not being greedy, generating equal thoughts, and together initiating a Dharma of giving that results in a reward, upholding and practicing giving with a mind that does not expect reward, this is called giving. Because there are various teachings and receptions within it, the rewards also have various differences. Not expecting reward means giving up one's own happiness without seeking reward.
Question: Since you say that giving is practiced without abandoning the wishes of sentient beings, isn't that seeking reward? Why do you say that the mind of giving does not seek reward?
Answer: Although giving is practiced to transform sentient beings without seeking reward, the reward will naturally come, so there is no need to worry. Or you can think of it this way: this is the place of reward, a vast and expedient means. That is to say, after generating the Bodhi mind, thinking of all sentient beings and not abandoning them, giving is practiced to transform sentient beings. After giving is practiced, immeasurable rewards are obtained in the world, and there is no contradiction in eventually attaining Sarvajna (all-knowing wisdom). Although giving is outwardly directed towards sentient beings, it is to prevent those wrong ideas and encourage them to cultivate the true merits of the Bodhisattva, so it is said that the giving practiced does not expect reward. And in order to show this meaning, it is said that the Bodhisattva achieves a deep mind and a straight mind, not seeking their own happiness, but practicing various giving and other Dharmas to seek reward. However, in cause and effect, the mind is not attached, does not seek, but only to benefit sentient beings, so that other sentient beings can attain Buddha's Bodhi. Therefore, when making various vows and cultivating various good roots, make such vows. The Bodhisattva also thinks: If there is any good Dharma, after I cultivate Sarvajna (all-knowing wisdom), I will give it to all sentient beings. However, each Dharma has its own entity, and those who cultivate various practices will receive rewards themselves. Even so, my Sarvajna (all-knowing wisdom) is only for the benefit of others. Because of this expedient meaning, all the Bodhisattva's actions since calming the mind cause them to generate all-knowing wisdom, as well as the causes of giving and other Dharmas, all the dependencies, and all the resulting Dharmas such as all-knowing wisdom.
彼一切法皆是菩薩為益他故，起心現向成利益。以是義故，菩薩功德不與聲聞緣覺同，故名為菩薩真實功德。是諸聲聞辟支佛行者，是世間佈施，為化自身故而行佈施。諸外道為求外事果報，行邪行故。對治說住正行意故，明四種利益，四四句說應知。何等四種利益事？一者得大伏藏，自在事故；二者超過魔道故，令無諸怨家故；三者離諂曲心，在空閑處等故，于諸受用中無諸譏嫌事故；四者助無量福德莊嚴故，得助無邊功德事。此諸益等次第相釋。于中初句得大伏藏者，助成功德智慧行。是中能值諸佛者，助成功德行。餘三句助成智慧行，依集功德智慧行故。第二四句超過魔道故，令凈諸障。依凈障故，第三四句攝一切善根法，集一切諸白法門。依集一切諸白法門故，第四四句助整合無量功德，能作一切眾生益事相，及得無邊功德應知。四種得大伏藏者：親近善人、能聞正法、寂靜思惟、順行法及以次法應知。能值佛故，親近善人。能聞六波羅蜜故，能聞正法。以無我心親侍說法者故，寂靜思惟心不放逸。樂住山林心無懈怠故，能行順法及以次法。是中能值諸佛者，供養諸佛故，助成功德行。餘三句者，聞思修等慧凈故，助成智慧行。依世間勢事相似法故，說此四種得大伏藏等法應知。世間四種事：一者見事相樂種
【現代漢語翻譯】 現代漢語譯本 所有這些法都是菩薩爲了利益他人，發起利他的心願並使其實現。因此，菩薩的功德與聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，無師自悟者）不同，所以稱為菩薩真實的功德。這些聲聞、辟支佛的修行者，是世間的佈施，爲了調伏自身而行佈施。那些外道爲了追求外在事物的果報，行持邪行。爲了對治這些，安住于正行之意，闡明四種利益，用四句一組的方式來說明，應當知曉。 哪四種利益之事呢？一是獲得巨大的伏藏（Nidāna，功德寶藏），自在無礙；二是超越魔道，沒有一切怨敵；三是遠離諂媚虛偽之心，身處空閑之處等等，在各種受用中沒有譏諷嫌隙；四是幫助成就無量福德莊嚴，獲得無邊功德。這些利益等依次解釋。其中第一句『獲得巨大的伏藏』，幫助成就功德和智慧的修行。其中『能夠值遇諸佛』，幫助成就功德的修行。其餘三句幫助成就智慧的修行，依靠積累功德和智慧的修行。 第二組四句『超越魔道』，是爲了清凈各種障礙。依靠清凈障礙，第三組四句是爲了攝取一切善根法，聚集一切清凈的法門。依靠聚集一切清凈的法門，第四組四句幫助整合無量功德，能夠利益一切眾生，以及獲得無邊功德，應當知曉。四種獲得巨大伏藏是：親近善知識、能夠聽聞正法、寂靜思惟、以及隨順正法修行，應當知曉。因為能夠值遇佛，所以親近善知識。因為能夠聽聞六波羅蜜（Ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧），所以能夠聽聞正法。以無我之心親近侍奉說法者，所以能夠寂靜思惟，內心不放逸。樂於安住在山林，內心沒有懈怠，所以能夠隨順正法修行。 其中『能夠值遇諸佛』，是因為供養諸佛，幫助成就功德的修行。其餘三句，是因為聽聞、思惟、修習等智慧清凈，幫助成就智慧的修行。依靠世間權勢和事物相似的法，所以宣說這四種獲得巨大伏藏等法，應當知曉。世間有四種事：一是見到事物相而心生喜悅。
【English Translation】 English version All these Dharmas are generated by Bodhisattvas for the benefit of others, initiating the aspiration to benefit them and making it a reality. Therefore, the merits of a Bodhisattva are different from those of a Śrāvaka (a disciple who practices by hearing the Buddha's teachings) and a Pratyekabuddha (one who attains enlightenment independently without a teacher), hence they are called the true merits of a Bodhisattva. These practitioners of Śrāvakas and Pratyekabuddhas perform worldly giving, practicing generosity to tame themselves. Those non-Buddhists (外道) perform evil deeds seeking external rewards. To counteract these, abiding in the intention of right practice, four kinds of benefits are explained, which should be understood in sets of four sentences. What are these four kinds of beneficial matters? First, obtaining great treasures (Nidāna, a treasure of merit), being free and unhindered; second, transcending the path of demons, having no enemies; third, being free from flattery and hypocrisy, being in secluded places, etc., having no criticism or resentment in various enjoyments; fourth, helping to accomplish immeasurable merit and adornment, obtaining boundless merits. These benefits are explained in order. Among them, the first sentence, 'obtaining great treasures,' helps to accomplish the practice of merit and wisdom. Among them, 'being able to encounter all Buddhas' helps to accomplish the practice of merit. The remaining three sentences help to accomplish the practice of wisdom, relying on the accumulation of merit and wisdom. The second set of four sentences, 'transcending the path of demons,' is for purifying various obstacles. Relying on purifying obstacles, the third set of four sentences is for gathering all roots of goodness, accumulating all pure Dharma doors. Relying on accumulating all pure Dharma doors, the fourth set of four sentences helps to integrate immeasurable merit, being able to benefit all sentient beings, and obtaining boundless merit, which should be known. The four ways to obtain great treasures are: associating with good teachers, being able to hear the right Dharma, contemplating in silence, and practicing in accordance with the Dharma, which should be known. Because one can encounter the Buddha, one associates with good teachers. Because one can hear the Six Perfections (Ṣaṭpāramitā, generosity, morality, patience, diligence, concentration, and wisdom), one can hear the right Dharma. With a selfless mind, one attends to those who expound the Dharma, so one can contemplate in silence, and the mind is not lax. Being happy to dwell in the mountains and forests, the mind is without laziness, so one can practice in accordance with the Dharma. Among them, 'being able to encounter all Buddhas' is because of making offerings to all Buddhas, helping to accomplish the practice of merit. The remaining three sentences are because of the purity of wisdom through hearing, thinking, and meditating, helping to accomplish the practice of wisdom. Relying on worldly power and similar Dharmas, these four kinds of Dharmas, such as obtaining great treasures, are explained, which should be known. There are four kinds of things in the world: first, seeing the appearance of things and feeling joy in the heart.
種戲等；二者聽受用事伎樂等；三者念受用等事庫藏諸財等；四者觸受用事餘食等。如是見佛者聞思修等應知。菩薩有四種超過魔道法者，依四種魔故說超過魔道法應知。四種魔者，於行大乘法中作障；舍菩提心，教化眾生中作障；於一切眾生所不生噁心、于不異行中作障；能善覺知一切見故，於行滿足中作障，及一切眾生起憍心。對治說不動乘，自舍眾生諸非行因、舍諸邪行因及舍不滿足正行因超過魔道應知。菩薩有四法攝一切善根，依四種善根故。說四種法，攝一切善故應知。一者一心地修相；二者不一心地相。是三種化眾生相、修苦行相，及聞思相離諂曲心。在空閑處者，示現修相善根。于諸眾生行四攝法而不求報者，為化眾生故行行、是化眾生故行行，是化眾生相。為一切眾生故，不惜身命為求正法，是難有苦行相，聞無厭足及義無厭足故。為集一切善根及行精進，是名聞思相。菩薩有四無量福德莊嚴事，依欲起發眾生令舍故說四處。何等四處？疑惑猶豫等，為防墮惡道故、樂小乘故及於佛法中起噁心謗等。是中心不求報而行佈施者，回彼疑惑猶豫等心故。于破戒人而生大悲者，回彼墮惡道眾生故。稱揚讚歎勸化一切眾生菩提心者，回彼樂小乘之心故。于諸下劣修習忍者，回彼于佛法中起噁心謗等。若不護狹
【現代漢語翻譯】 現代漢語譯本： 各種嬉戲等；二者是聽聞和受用歌舞伎樂等；三者是憶念、受用等事，以及庫藏的各種財物等；四者是接觸和受用飲食等剩餘之物。像這樣見到佛陀的人，應當瞭解聞、思、修等法門。 菩薩有四種超越魔道的法，這是因為有四種魔的緣故，所以說超越魔道之法應當瞭解。這四種魔是：在行持大乘佛法中製造障礙；捨棄菩提心，在教化眾生中製造障礙；對於一切眾生不生噁心，在不違背正行的行為中製造障礙；能夠很好地覺知一切見解，所以在行持圓滿的道路上製造障礙，以及使一切眾生生起驕慢之心。 爲了對治這些，宣說不動乘，自己捨棄眾生各種非正行的因，捨棄各種邪行的因，以及捨棄不圓滿正行的因，這樣就能超越魔道，應當瞭解。菩薩有四種法可以攝持一切善根，這是因為有四種善根的緣故，所以說四種法可以攝持一切善根，應當瞭解。一是專心一意地修習法相；二是不專心一意地修習法相。這三種是化度眾生的法相、修持苦行的法相，以及聞法和思法的法相，並且要遠離諂媚和虛偽之心。 身處空閑之處的人，示現修行的法相，這是善根。對於各種眾生行持四攝法而不求回報的人，爲了化度眾生而行持各種行為，這是化度眾生的法相。爲了所有眾生，不吝惜自己的身命去尋求正法，這是難得的苦行之相。聽聞佛法沒有厭足，以及對於佛法的義理沒有厭足，爲了積聚一切善根並且精進行持，這叫做聞思之相。菩薩有四種無量福德莊嚴之事，這是爲了引發眾生捨棄惡行而宣說的四個方面。哪四方面呢？疑惑和猶豫等，爲了防止墮入惡道，爲了貪圖小乘，以及在佛法中生起噁心和誹謗等。 在這其中，不求回報地行持佈施的人，是爲了轉變那些疑惑和猶豫等心。對於破戒的人而生起大悲心的人，是爲了轉變那些墮入惡道的眾生。稱揚讚歎並且勸化一切眾生髮起菩提心的人，是爲了轉變那些貪圖小乘之心。對於那些下劣的人修習忍辱的人，是爲了轉變那些在佛法中生起噁心和誹謗等。
【English Translation】 English version: Various kinds of play, etc.; the second is listening to and enjoying performing music, etc.; the third is remembering, enjoying, etc., and various treasures in the treasury, etc.; the fourth is touching and enjoying leftover food, etc. Those who see the Buddha in this way should understand the Dharma of hearing, thinking, and cultivating. Bodhisattvas have four kinds of Dharma that transcend the path of demons. This is because there are four kinds of demons, so it is said that the Dharma of transcending the path of demons should be understood. These four demons are: creating obstacles in the practice of Mahayana Buddhism; abandoning the Bodhi mind and creating obstacles in teaching sentient beings; not generating evil thoughts towards all sentient beings and creating obstacles in actions that do not violate the right conduct; being able to clearly perceive all views, so creating obstacles on the path of perfect practice, and causing all sentient beings to generate arrogance. To counteract these, the Immovable Vehicle is proclaimed, abandoning the various causes of non-virtuous conduct of sentient beings, abandoning the causes of various evil deeds, and abandoning the causes of imperfect virtuous conduct, so that one can transcend the path of demons, which should be understood. Bodhisattvas have four kinds of Dharma that can encompass all good roots. This is because there are four kinds of good roots, so it is said that four kinds of Dharma can encompass all good roots, which should be understood. The first is to cultivate the characteristics of Dharma with a focused mind; the second is to cultivate the characteristics of Dharma without a focused mind. These three are the characteristics of Dharma for transforming sentient beings, the characteristics of Dharma for practicing asceticism, and the characteristics of Dharma for hearing and thinking about Dharma, and one must stay away from flattery and hypocrisy. Those who are in secluded places, showing the characteristics of practice, this is a good root. Those who practice the Four Means of Gathering sentient beings without seeking reward, practicing various actions to transform sentient beings, this is the characteristic of transforming sentient beings. For the sake of all sentient beings, not sparing one's own life to seek the right Dharma, this is the rare characteristic of asceticism. Hearing the Dharma without satiety, and not being satisfied with the meaning of the Dharma, in order to accumulate all good roots and practice diligently, this is called the characteristic of hearing and thinking. Bodhisattvas have four kinds of immeasurable meritorious adornments, which are proclaimed in order to inspire sentient beings to abandon evil deeds. What are the four aspects? Doubt and hesitation, etc., in order to prevent falling into evil paths, in order to crave the Small Vehicle, and to generate evil thoughts and slander in the Buddha Dharma. Among these, those who practice generosity without seeking reward are to transform those minds of doubt and hesitation, etc. Those who generate great compassion for those who have broken precepts are to transform those sentient beings who have fallen into evil paths. Those who praise and encourage all sentient beings to generate the Bodhi mind are to transform those minds that crave the Small Vehicle. Those who cultivate patience for those who are inferior are to transform those who generate evil thoughts and slander in the Buddha Dharma.
劣者，于正法中起惡故。說菩薩有四種超過無明煩惱地法。何等為四？以持禁戒攝取正法，及施光明、世世資用乃至同意，是名四法超過無明煩惱地。菩薩有四無障礙，令得具足無障礙智。一者法施；二者攝護正法；三者不起妒心；四者不輕謗他耳。非但名字名為菩薩者，示現正行差別故。發意至漸次說法行等方便示現，依勝如等行故。菩薩法行者，示現聲聞等行中勝故。等行者，自身及他身與己等故。菩薩行行示現，不以一切眾生故善行者，于菩薩行中示現勝義，盡至善凈方便善巧，依菩提故。行正法行者，菩薩行中示現彼方便故。是中菩薩行正法行，于聲聞緣覺行中示現有五種勝事故，常為一切眾生深益求樂，令得住一切智。善能稱量己之功德者，以深心勝故。菩薩深心勝故，自身常為一切眾生深益與樂，非諸聲聞緣覺等能以四種勝行勸令信入。一切智人知諸菩薩者，勸眾生令入一切智慧中，非諸聲聞緣覺等善能稱量己之功德。不壞他智者，菩薩善能知己之所得，亦知二乘等行，非二乘等能達菩薩功德故。無諂曲心者，菩薩無執著慢心，以證知法無我故修彼。第二句聲聞等，有說此是福田處勝故。深入堅意者，菩薩為化利益眾生故起深入堅意，非諸聲聞緣覺等舍眾生益而入涅槃故，菩薩等行中示現有八種等故。愛
【現代漢語翻譯】 現代漢語譯本： 我說，因為我在正法中產生了邪惡的想法，所以菩薩有四種超越無明煩惱境界的方法。哪四種呢？就是以持守戒律來攝取正法，以及佈施光明、世世代代的資用乃至心意相同，這被稱為四種超越無明煩惱境界的方法。菩薩有四種無障礙，使他能夠具足無障礙的智慧。第一是法施（Dharma-dana，以佛法教義為施捨）；第二是攝護正法（Samgraha-dharma，護持正法）；第三是不起嫉妒心；第四是不輕視誹謗他人。不僅僅是名字叫做菩薩的人，還要示現正行的差別。從發菩提心到漸次說法修行等方便的示現，都是依靠殊勝的修行。菩薩的法行，是示現在聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）等修行中更為殊勝的緣故。等行，是指自身和他身與自己平等。菩薩的修行示現，不是爲了所有眾生而行善，而是在菩薩的修行中示現殊勝的意義，盡力達到至善至凈的方便善巧，依靠菩提（Bodhi，覺悟）。行正法行，是指菩薩的修行中示現那些方便。這裡菩薩行正法行，在聲聞緣覺（Pratyekabuddha，不依師教，自己覺悟者）的修行中示現了五種殊勝之處，經常爲了所有眾生的深遠利益而尋求快樂，使他們能夠安住於一切智（Sarvajñā，佛陀的智慧）。善於衡量自己的功德，是因為有深刻的心。菩薩因為深刻的心殊勝，自身經常爲了所有眾生的深遠利益而給予快樂，這不是聲聞緣覺等所能做到的，他們以四種殊勝的修行勸導人們信入。一切智人瞭解諸位菩薩，勸導眾生進入一切智慧中，這不是聲聞緣覺等所能善於衡量自己的功德的。不破壞他人的智慧，是因為菩薩善於瞭解自己所得到的，也瞭解二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）等的修行，而二乘等不能達到菩薩的功德。沒有諂媚虛偽的心，是因為菩薩沒有執著傲慢的心，因為證悟了法的無我（Dharma-nairātmya，諸法無自性）而修行。第二句的聲聞等，有人說這是因為福田（Puṇyakṣetra，積功德之處）殊勝的緣故。深入堅定的意志，是因為菩薩爲了化度利益眾生而生起深入堅定的意志，而不是聲聞緣覺等捨棄眾生的利益而進入涅槃（Nirvana，寂滅）的緣故，菩薩在等行中示現了八種平等。愛
【English Translation】 English version: I say, because I have evil thoughts in the True Dharma, therefore, Bodhisattvas have four methods to surpass the realm of ignorance and afflictions. What are the four? They are upholding precepts to gather the True Dharma, and giving light, resources for generations, and even having the same mind. These are called the four methods to surpass the realm of ignorance and afflictions. Bodhisattvas have four unobstructed qualities that enable them to fully possess unobstructed wisdom. First is Dharma-dana (法施, giving of Dharma teachings); second is Samgraha-dharma (攝護正法, protecting and upholding the True Dharma); third is not arising jealousy; fourth is not belittling or slandering others. It is not just those who are named Bodhisattvas, but also those who demonstrate the differences in righteous conduct. From the arising of Bodhicitta (發菩提心, the aspiration for enlightenment) to the gradual demonstration of skillful means such as teaching the Dharma and practicing, all rely on superior practices. The Dharma practice of Bodhisattvas is to demonstrate superiority in the practices of Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings) and others. 'Equal practice' means that oneself and others are equal to oneself. The practice demonstration of Bodhisattvas is not to do good deeds for all sentient beings, but to demonstrate the supreme meaning in the practice of Bodhisattvas, striving to achieve the most virtuous and pure skillful means, relying on Bodhi (菩提, enlightenment). Practicing the True Dharma means that Bodhisattvas demonstrate those skillful means in their practice. Here, Bodhisattvas practicing the True Dharma demonstrate five superior aspects in the practices of Śrāvakayāna and Pratyekabuddhayāna (緣覺, those who attain enlightenment independently): they constantly seek deep benefits and happiness for all sentient beings, enabling them to abide in Sarvajñā (一切智, the wisdom of the Buddha). Being good at measuring one's own merits is because of having a profound mind. Because the profound mind of Bodhisattvas is superior, they constantly give deep benefits and happiness to all sentient beings, which Śrāvakas and Pratyekabuddhas cannot do, they persuade people to believe and enter with four superior practices. Those with Sarvajñā understand all Bodhisattvas, persuading sentient beings to enter into all wisdom, which Śrāvakas and Pratyekabuddhas are not good at measuring their own merits. Not destroying the wisdom of others is because Bodhisattvas are good at understanding what they have attained, and also understand the practices of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), while the Two Vehicles cannot attain the merits of Bodhisattvas. Having no deceitful mind is because Bodhisattvas have no attachment or arrogance, and cultivate this because they have realized the Dharma-nairātmya (法無我, the selflessness of phenomena). Some say that the Śrāvakas in the second sentence are superior because of the Puṇyakṣetra (福田, field of merit). Deep and firm intention is because Bodhisattvas arise deep and firm intention to transform and benefit sentient beings, rather than Śrāvakas and Pratyekabuddhas abandoning the benefit of sentient beings and entering Nirvana (涅槃, cessation), Bodhisattvas demonstrate eight equalities in equal practice. Love
敬等者，有三種差別故，心行時差別故。不虛愛敬者，示現無所悕求心故。于怨親中其心同等者，示現於作利益不作利益中等同行行故。永能作善知識乃至涅槃者，示現一切時愛敬故。常籌量至意念具愛敬先意問訊者，示現慰喻問訊中等同心故，有限量諸成熟心等化喜樂故。所許之事終不患息者，示現佐助同等事，隨所許重擔乃至未下故。普為一切眾生，不斷行大悲心，無疲倦者，示現悲心同，等無偏心許諸重擔故。復心無疲惓者，示現不被縛等同，不喜惱心而將諸重擔故。永求正法名聞無厭足者，示現方便善巧等同，文義善巧等故。隨化者，方便化故。但見自過，見他過者以不瞋心令彼人說，示現於諸說中等同故。若不見自過乃以瞋心說者，是名不等同說。以菩提心行一切依儀者，示現發願等等同一切善故。所作皆等迴向大菩提，作愿善根行者，示現謂六波羅蜜所行佈施而不求報。如是等一一波羅蜜說有障對治，顯說無礙。佈施等諸波羅蜜事，容有身口能忍一切眾生而不能不壞心忍故，經言「不壞一切眾生忍故」。為修集一切諸善根者，示現修習三乘善根故勤行精進。雖生無色而起禪定行者，以有生故，色界中善劣應知。非三摩拔提中菩薩生色界中者，成熟己身佛法故，至余世界親近諸佛故，欲界中利益眾生勝故。
【現代漢語翻譯】 現代漢語譯本： 恭敬他人的人，有三種差別，因為心行時的差別。真心愛敬他人的人，表現出沒有絲毫希求的心。對於怨家和親人都能心懷平等的人，表現出在給予利益和不給予利益時都能平等對待。永遠能成為善知識乃至引導至涅槃的人，表現出任何時候都愛敬他人。經常思考，以至誠的心念具備愛敬之心，先主動問候的人，表現出在慰問和問訊中都能平等用心，因此能使諸成熟的心靈等同地歡喜快樂。所承諾的事情最終都不會停止的人，表現出協助他人時也能平等對待，承擔所承諾的重擔直到卸下為止。普遍地爲了所有眾生，不斷地行大悲心，沒有疲倦的人，表現出悲心平等，沒有偏頗，承諾承擔各種重擔。而且內心沒有疲倦的人，表現出不被束縛等同於他人，不以惱怒之心來承擔各種重擔。永遠追求正法，對於名聞沒有厭足的人，表現出方便善巧等同於他人，在文義上善巧等等。隨順被教化者，以方便來教化。只看到自己的過錯，看到他人過錯時以不嗔恨的心讓那個人說出來，表現出在各種說法中都能平等對待。如果看不到自己的過錯卻以嗔恨心說出來，這就叫做不平等對待。以菩提心來行一切威儀的人，表現出發願等等同於一切善行。所做的一切都平等地迴向大菩提，發願行善根的人，表現出以六波羅蜜所行的佈施而不求回報。像這樣等等，一一波羅蜜都說有障礙和對治，顯示出沒有障礙。佈施等等各種波羅蜜的事情，容許身體和口能夠忍受一切眾生，卻不能不壞掉內心的忍耐，所以經中說『不壞一切眾生的忍耐』。爲了修集一切諸善根的人，表現出修習聲聞乘、緣覺乘、菩薩乘三種善根，因此勤奮精進。即使生在無色界而發起禪定修行的人，因為有生，所以中善的程度應該知道。不是在三摩拔提（Samāpatti，等至）中的菩薩生在中的人，是爲了成熟自身的佛法，到達其他世界親近諸佛，因為在欲界中利益眾生更為殊勝。 恭敬者：指恭敬他人的人 三摩拔提：指等至 六波羅蜜：指佈施、持戒、忍辱、精進、禪定、般若 **：原文此處資訊缺失
【English Translation】 English version: Those who are respectful have three kinds of differences, because of the differences in their mental conduct. Those who are genuinely loving and respectful show that they have no desire for anything. Those who have the same mind towards enemies and relatives show that they act equally in giving or not giving benefits. Those who can always be good teachers, even to Nirvana, show love and respect at all times. Those who constantly contemplate, with sincere thoughts of love and respect, and take the initiative to greet others, show that they are equally mindful in comforting and greeting, thus bringing joy and happiness to all mature minds. Those who never cease to fulfill their promises show that they assist others equally, bearing the burdens they have promised until they are relieved. Those who universally and continuously practice great compassion for all beings, without weariness, show that their compassion is equal, without partiality, and they promise to bear all burdens. Moreover, those whose minds are not weary show that they are not bound like others, and they bear all burdens without anger or resentment. Those who always seek the right Dharma and are never satisfied with fame show that they are equally skillful in means, and skillful in both text and meaning. They teach according to the capacity of those being taught, using skillful means. Those who only see their own faults, and when they see the faults of others, allow them to speak without anger, show that they are equal in all their speech. If they do not see their own faults but speak with anger, this is called unequal speech. Those who practice all conduct with a Bodhi mind show that their vows are equal to all good deeds. Those who equally dedicate all their actions to great Bodhi, and vow to perform good deeds, show that they practice the six Paramitas (Pāramitā, perfection) of giving without seeking reward. Thus, for each Paramita, it is said that there are obstacles and antidotes, showing that there are no hindrances. In the practice of giving and other Paramitas, the body and mouth may be able to endure all beings, but the mind may not be able to avoid being corrupted, so the sutra says, 'Do not corrupt the endurance of all beings.' Those who cultivate all good roots show that they cultivate the good roots of the Three Vehicles (Triyāna), thus diligently practicing. Even those who are born in the Formless Realm (Arūpadhātu) and practice meditation, because they are born, the degree of goodness in ** should be known. Those Bodhisattvas who are not in Samāpatti (Samāpatti, perfect concentration) and are born in ** are to mature their own Buddhadharma, to go to other worlds to be close to all Buddhas, because it is more beneficial to benefit beings in the Desire Realm (Kāmadhātu). Samāpatti: refers to perfect concentration Six Paramitas: refers to Dāna (giving), Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom) **: The original text is missing information here
非色界處方便所攝慧行四攝法所攝方便者，彼方便者以四攝法所攝。示現何等四法？一者法行事；二者修行事；三者性行事；四者果修行事。有三種相行者，于持戒破戒眾生中生慈悲心、無二之心及作分別心。此教授者，是持戒、是不持戒。所有教授者，諸功德及諸患等。彼即舍諸分別悕求教授，及親近教授故。至心聽法者，至心勇猛受諸教誨故。常樂山林者，依寂靜治諸欲貪等故。此三句示現修行事。何等三句示現性事？心不樂著世間眾事者，示現心相不散，以不亂故不著小乘。于大乘中常見大利者，過舍小乘心成就，順大乘心故。離惡知識成親近善友者，于寂靜勇猛無暫息，眾生親近忍親近，寂靜勇猛無暫息化眾生故。所說法行者，奢摩他、毗婆舍那不亂想所攝。隨有念及隨所同侶而有此法行事，性果有二種相心凈故。及教化眾生是中心凈者，以智慧凈故。世間、出世間應知。成四梵行莊嚴遊戲五通者，依凈世間智慧受大功德，助集依力修果故。凈世間智慧應知。常依止智慧者，修世間智慧而為知足，舍彼心而凈求出世間智慧故，是名出世間智慧應知。教化眾生事，四句示現。于諸眾生住邪行正行而意不捨者，住不能忍惱等諸患故，越堪忍惱而不報故。言常決定者，所說之言常定。及敬前後相覆，非前說已后不喜
【現代漢語翻譯】 現代漢語譯本 非以方便之慧所攝，亦非以四攝法（佈施、愛語、利行、同事）所攝的方便，此方便是以四攝法所攝。它展示了哪四種法？一是法行之事；二是修行之事；三是性行之事；四是果修行之事。有三種相的修行者，對於持戒和破戒的眾生，生起慈悲心、無分別之心，以及作分別心。此教授者，或是持戒者，或是不持戒者。所有教授者，皆有功德和過患等。他們捨棄種種分別，希求教授，並親近教授。至心聽法者，至心勇猛地接受各種教誨。常樂於山林者，依靠寂靜來調伏各種欲貪等。這三句展示了修行之事。 哪三句展示了性行之事？心不樂著世間諸事者，展示了心相不散亂，因為不散亂，所以不執著于小乘。于大乘中常見大利益者，是超越捨棄小乘之心而成就，順應大乘之心。遠離惡知識而親近善友者，于寂靜中勇猛精進，沒有絲毫懈怠，眾生親近忍辱，親近寂靜，勇猛精進，沒有絲毫懈怠地教化眾生。所說的法行，是被奢摩他（止）、毗婆舍那（觀）的不亂想所攝持。隨有正念及隨順同伴而有此法行之事，性果有二種相，因為心清凈的緣故。以及教化眾生是中心清凈者，因為有智慧清凈的緣故。世間和出世間應當知曉。 成就四梵行（慈、悲、喜、舍）莊嚴，遊戲於五神通者，依靠清凈的世間智慧，獲得大的功德，幫助聚集依靠力量修習果位。清凈的世間智慧應當知曉。常常依止智慧者，修習世間智慧而知足，捨棄彼心而清凈地尋求出世間智慧，這被稱為出世間智慧應當知曉。教化眾生之事，由四句展示。對於諸眾生，安住于邪行或正行，而心意不捨棄者，安住于不能忍受惱怒等各種過患，超越堪忍惱怒而不報復。所說之言常常是決定的。以及恭敬前後相符，不會前說之後又不喜悅。
【English Translation】 English version That which is not encompassed by wisdom born of skillful means, nor by the skillful means encompassed by the four means of attraction (generosity, kind speech, beneficial action, and consistency), that skillful means is encompassed by the four means of attraction. What four dharmas does it demonstrate? First, the activity of dharma practice; second, the activity of cultivation; third, the activity of inherent nature; fourth, the activity of cultivation of the fruit. The practitioner with three aspects of conduct generates compassion, non-duality, and discrimination towards beings who uphold or break precepts. This teacher is either one who upholds precepts or one who does not. All teachers have merits and faults, etc. They abandon all discriminations, seeking instruction and drawing near to instruction. Those who listen to the Dharma with sincerity, sincerely and vigorously receive all teachings. Those who constantly delight in forests rely on solitude to subdue various desires and greed, etc. These three sentences demonstrate the activity of cultivation. What three sentences demonstrate the activity of inherent nature? Those whose minds do not delight in worldly affairs demonstrate that the mind is not scattered; because it is not scattered, it does not cling to the Hinayana. Those who constantly see great benefit in the Mahayana transcend and abandon the mind of the Hinayana, aligning with the mind of the Mahayana. Those who distance themselves from evil friends and draw near to good friends are vigorous and unceasing in solitude; beings draw near to patience, draw near to solitude, vigorously and unceasingly transforming beings. The dharma practice that is spoken of is encompassed by the undistracted thought of Shamatha (calm abiding) and Vipassana (insight). This activity of dharma practice arises with mindfulness and in accordance with companions; the fruit of inherent nature has two aspects because the mind is pure. And teaching beings is the center of purity because of the purity of wisdom. Worldly and transcendental should be known. Those who accomplish the adornment of the four Brahmaviharas (loving-kindness, compassion, joy, and equanimity), and play with the five supernormal powers, rely on pure worldly wisdom to receive great merit, helping to gather the strength to cultivate the fruit. Pure worldly wisdom should be known. Those who constantly rely on wisdom cultivate worldly wisdom and are content, abandoning that mind and purely seeking transcendental wisdom; this is known as transcendental wisdom. The activity of teaching beings is demonstrated by four sentences. Towards all beings, abiding in evil conduct or righteous conduct, and whose intention does not abandon them, abiding in the inability to endure anger and other faults, transcending the ability to endure anger without retaliation. The words that are spoken are always decisive. And respecting the consistency of what is said before and after, not being displeased after having spoken before.
說。貴真實語者，愛敬及護實語，隨說而行故。一切威儀所作之中唯菩提心為首者，依為得菩提故、不喜求利養名聞故。如是分別住正行，菩薩已為顯示諸勝功德故，說諸喻應知。「迦葉！譬如大地皆能容受」者，初喻中示現菩薩依眾生令增長髮種種愛果種子故。然心無分別、不求其報者，作惡不能報、作好不悕報，于利益及惡中心不足故。以第二、第三、第四喻示現發依義故，為教化眾生令增長善根因盡至事，譬如月初生時，月輪光明形色日日轉明滿足增長。第五喻，依眾生益故，示現菩薩增長自成菩提助道行。譬如師子獸王，隨所至處不驚不怖，安詳而行。第七喻，示現不恐怖世間涅槃及不著彼二，譬如善調象王，能持一切重擔不生疲惓。第八喻，示現荷負世間重擔而不住疲惓，譬如蓮華生於水中，水不能著。第九喻，示現世間煩惱不能染故，譬如有人伐樹根在還生。第十喻，示現雖不煩惱染而不證涅槃，譬如一切諸方一切諸河水皆入大海，入海已皆成一味。第十一喻，雖有善根及以煩惱，迴向發願攝取故，示菩提因，譬如須彌山王，忉利諸天及四天王等皆依止住。第十二喻，防聲聞同涅槃，彼聲聞舍自願及諸善根而取涅槃；諸菩薩者雖示涅槃而不捨自願，示現於諸善根得大自在，譬如國王以臣力故能辦一切國繼
【現代漢語翻譯】 現代漢語譯本：佛說：『因為你真實語，愛敬並守護真實之語，隨所說而行。一切威儀舉止中以菩提心為首要，因為依此能得菩提，不喜好追求利養和名聞。』像這樣安住于正行，菩薩已經爲了顯示各種殊勝功德，所以說了各種譬喻，應當知曉。 『迦葉（佛弟子名）！譬如大地皆能容受』，第一個譬喻中顯示菩薩依止眾生，令其增長並生髮各種喜愛的果實種子。然而內心沒有分別，不求回報，作惡不報復，做好事不希望得到回報，對於利益和損害內心都不在意。以第二、第三、第四個譬喻顯示發依的意義，爲了教化眾生，令其增長善根，盡力而爲，譬如新月初生時，月輪的光明形色日日轉明，逐漸圓滿增長。 第五個譬喻，因為利益眾生，顯示菩薩增長自身成就菩提的助道之行。譬如獅子獸王，無論走到哪裡都不驚慌不害怕，安詳地行走。第七個譬喻，顯示不恐怖世間的涅槃，也不執著于涅槃，譬如善於調伏的象王，能夠承受一切重擔而不感到疲倦。第八個譬喻，顯示荷負世間重擔而不感到疲倦，譬如蓮花生長在水中，水不能沾染它。 第九個譬喻，顯示世間的煩惱不能染污菩薩，譬如有人砍伐樹木，樹根還在，還會重新生長。第十個譬喻，顯示雖然不被煩惱染污，但不證入涅槃，譬如一切方位的河流都流入大海，流入大海后都變成一種味道。第十一個譬喻，雖然有善根以及煩惱，因為迴向發願攝取，所以顯示菩提之因，譬如須彌山王（佛教宇宙觀中的山），忉利諸天（欲界六天之一）以及四天王等都依止它而住。 第十二個譬喻，防止（菩薩）與聲聞（小乘修行者）相同的涅槃，那些聲聞捨棄自己的誓願以及各種善根而取證涅槃；諸位菩薩雖然示現涅槃，但不捨棄自己的誓願，顯示對於各種善根得到大自在，譬如國王依靠臣子的力量能夠辦理一切國家事務。
【English Translation】 English version: The Buddha said, 'Because you speak truthfully, love, respect, and protect truthful speech, and act according to what you say. Among all dignified actions, the Bodhi mind is the most important, because it is through relying on it that one can attain Bodhi, and one does not delight in seeking profit, offerings, and fame.' Thus abiding in right conduct, the Bodhisattva has already spoken various metaphors to demonstrate various excellent merits, which should be understood. 'Kashyapa (name of a Buddha's disciple)! Just as the earth can contain everything,' the first metaphor shows that the Bodhisattva relies on sentient beings, causing them to grow and generate seeds of various beloved fruits. However, the mind has no discrimination and seeks no reward, does not retaliate against evil, and does not hope to be rewarded for doing good, and is not concerned about benefits and harms. The second, third, and fourth metaphors show the meaning of relying on the origin, in order to teach sentient beings, causing them to increase their roots of goodness, and doing their best. For example, when the new moon first appears, the light and color of the moon gradually become brighter and fuller day by day. The fifth metaphor, because of benefiting sentient beings, shows the Bodhisattva increasing his own practice that aids in the attainment of Bodhi. For example, the lion, the king of beasts, is not alarmed or afraid wherever it goes, and walks calmly. The seventh metaphor shows not being afraid of Nirvana in the world, nor being attached to it, like a well-tamed elephant king, who can bear all heavy burdens without feeling tired. The eighth metaphor shows bearing the heavy burden of the world without feeling tired, like a lotus flower growing in water, which the water cannot stain. The ninth metaphor shows that the afflictions of the world cannot defile the Bodhisattva, like someone who cuts down a tree, but the roots are still there, and it will grow again. The tenth metaphor shows that although not defiled by afflictions, one does not enter Nirvana, like all the rivers from all directions flowing into the sea, and after entering the sea, they all become one taste. The eleventh metaphor, although there are roots of goodness as well as afflictions, because of dedicating and vowing to embrace them, it shows the cause of Bodhi, like Mount Sumeru (the mountain in the Buddhist cosmology), where the Trayastrimsa heavens (one of the six heavens of the desire realm) and the Four Heavenly Kings dwell. The twelfth metaphor prevents (Bodhisattvas) from having the same Nirvana as the Sravakas (practitioners of the Hinayana). Those Sravakas abandon their vows and various roots of goodness and attain Nirvana; although the Bodhisattvas manifest Nirvana, they do not abandon their vows, showing great freedom over various roots of goodness, like a king who can handle all state affairs with the strength of his ministers.
等事。第十三喻，示現釋成云何入涅槃而能作眾生益，譬如天起大云必能降雨，皆能增長一切果實。第十四喻，隨轉輪王所出之處，彼處則有具足七寶。第十五喻，何故不恒說及生示現待時。第十六喻，譬如隨摩尼珠所在之處，彼處則有無量百千萬金銀等寶。第十六喻，示現同聲聞等涅槃中有過患故，彼聲聞等則無，譬如忉利諸天入同等園，所有用物皆悉同等。第十七喻，示現彼聲聞等無力，不堪證入勝法故；菩薩於己及他等行利益一切眾生，譬如咒術藥力，持毒不能害人。諸大城中所有糞穢，彼若致甘蔗蒲桃田中則有利益。第十八、第十九喻，說菩薩雖未斷諸煩惱，示現勝聲聞等，以不能作患及作大利益功德之事。此諸喻前句顯分別說，后句漸次應知。
彼復云何？
答曰：菩薩從初發心，前中后依助成一切眾生善根心不悕報，於一切好惡中心如大地。復非如無分別地，諸眾生依己自假力而能受用；菩薩不爾，然菩薩為欲生善根因故，起敬愛等，心如水。復非如水，于正受增長中而相違，菩薩不爾，然菩薩為欲成熟諸善根故，說厭離等法，心如火。復非如火，化諸佛世界相違成；菩薩不爾，然菩薩為欲教化成熟者，示現解脫現氣應化故，助正教授，心如風。復非如風，見相假力故而能受用；菩薩不爾，
【現代漢語翻譯】 現代漢語譯本： 等等事情。第十三喻，爲了說明如何進入涅槃還能利益眾生，譬如天空出現大片雲彩必定能夠降雨，都能增長一切果實。第十四喻，就像轉輪王所到的地方，那裡就會有具足的七寶（轉輪王擁有的七種寶物）。第十五喻，為什麼不總是說法以及示現出生，而是要等待時機。第十六喻，譬如摩尼珠（能發出寶光的珠子）所在的地方，那裡就會有無數的金銀等寶物。第十六喻，說明和聲聞（聽聞佛陀教誨而證悟的修行者）等同的涅槃存在過患，因為那些聲聞等沒有能力做到，譬如忉利天（佛教欲界六天之一）的諸天進入相同的園林，所有用具都完全相同。第十七喻，說明那些聲聞等沒有力量，不能證入殊勝的佛法；菩薩對自己和他人平等地行利益一切眾生的事情，譬如咒術藥力，拿著毒藥也不能害人。各大城市中的所有糞便污穢，如果運到甘蔗葡萄田中就會有利益。第十八、第十九喻，說明菩薩雖然沒有斷除各種煩惱，卻示現勝過聲聞等，因為聲聞等不能製造禍患以及做出大利益的功德之事。這些譬喻的前半句顯示分別解說，後半句應該逐漸理解。
他又說了什麼呢？
回答說：菩薩從最初發心開始，前、中、后都依靠幫助成就一切眾生的善根，不希望得到回報，對於一切好壞的事情，心都像大地一樣。又不像沒有分別的大地，眾生依靠自己虛假的力量就能受用；菩薩不是這樣，而是菩薩爲了生出善根的因緣，生起敬愛等等，心像水一樣。又不像水，在正受增長中會互相違背，菩薩不是這樣，而是菩薩爲了成熟各種善根，宣說厭離等等佛法，心像火一樣。又不像火，轉化各個佛世界會互相違背，菩薩不是這樣，而是菩薩爲了教化成熟的人，示現解脫，顯現氣息應化，幫助正確的教授，心像風一樣。又不像風，看到虛假的力量就能受用；菩薩不是這樣。
【English Translation】 English version: And so on. The thirteenth analogy illustrates how entering Nirvana can still benefit sentient beings, just as great clouds in the sky inevitably bring rain, which nourishes all fruits. The fourteenth analogy is like wherever a Chakravartin (universal ruler) goes, that place will have the complete seven treasures (the seven possessions of a Chakravartin). The fifteenth analogy asks why the Dharma is not always spoken and manifestations of birth are not always shown, but rather await the right time. The sixteenth analogy is like wherever a Mani jewel (a jewel that emits precious light) is located, there will be countless treasures of gold, silver, and so on. The sixteenth analogy explains that there are faults in Nirvana being the same as that of Shravakas (those who attain enlightenment by hearing the Buddha's teachings), because those Shravakas are incapable of doing what a Buddha can, just as the gods of Trayastrimsha Heaven (one of the six heavens of the desire realm in Buddhism) entering the same garden, all utensils are completely the same. The seventeenth analogy explains that those Shravakas are powerless and incapable of realizing superior Dharma; Bodhisattvas equally benefit all sentient beings in their actions for themselves and others, just like the power of mantras and medicine, holding poison cannot harm people. All the filth and waste in the great cities, if brought to sugarcane and grape fields, will be beneficial. The eighteenth and nineteenth analogies explain that although Bodhisattvas have not severed all afflictions, they manifest as superior to Shravakas, because Shravakas cannot create harm or perform meritorious deeds of great benefit. The first half of these analogies reveals separate explanations, and the latter half should be gradually understood.
What else did he say?
He replied: From the initial arising of Bodhicitta (the mind of enlightenment), Bodhisattvas rely on helping to accomplish the roots of goodness of all sentient beings in the beginning, middle, and end, without expecting reward, and their minds are like the earth for all good and bad things. Yet, they are not like the undifferentiated earth, where sentient beings can benefit by relying on their own false power; Bodhisattvas are not like that, but rather, Bodhisattvas, desiring to generate the causes of good roots, give rise to reverence, love, and so on, and their minds are like water. Yet, they are not like water, which contradicts the growth of correct samadhi (a state of meditative consciousness); Bodhisattvas are not like that, but rather, Bodhisattvas, desiring to mature all good roots, speak of renunciation and other Dharmas, and their minds are like fire. Yet, they are not like fire, which contradicts the transformation of various Buddha worlds; Bodhisattvas are not like that, but rather, Bodhisattvas, desiring to teach and mature those who are ready, manifest liberation, reveal their breath and respond to transformation, and assist in correct teaching, and their minds are like wind. Yet, they are not like wind, which can be benefited from by seeing false power; Bodhisattvas are not like that.
然菩薩自能增長諸白法，心如月。復非如月，唯能照白月不照黑月；菩薩不爾，然菩薩于諸黑白法中，等心以智慧照明一切法故，心如日。復非如日，畏羅睺障而轉行；菩薩不爾，然菩薩於一切道生處，不畏諸煩惱而行，心如師子。復非如師子，將諸重擔而生退還；菩薩不爾，然菩薩能忍一切重擔諸苦等，心如調伏龍王。復非如龍王，得利或失利，柔軟語苦樂防護益失中有染心；菩薩不爾，然菩薩於一切世間法中，增益之中心不生染，心如蓮華。復非如蓮華，斷莖已不復能生；菩薩不爾，然菩薩雖覆滅諸煩惱，以善根力故即能世間生心，如不伐樹根。復不如樹根，伐之唯有正根；菩薩不爾，然菩薩諸善根迴向發願，大菩提及涅槃故，心如入海水。復非如入海水，唯名順如海水；菩薩不爾，然菩薩依修集大成就大菩提涅槃等諸善根故而能遊戲，心如須彌山王所住諸天。復非如須彌山王所住者，唯樂著自樂心多放逸；菩薩不爾，然菩薩以不共方便智慧力故，能辦一切諸佛所作之事，心如國王，以臣力故能辦國繼等事。復非如國王以臣力故唯為自利故，防護己之國；菩薩不爾，然菩薩捨己之樂，將護潤益眾生，心如天起大云。復非如天起大云，不能常與以時善熟；菩薩不爾。然菩薩永能增長生諸菩提分等法，心如轉輪王所出
【現代漢語翻譯】 現代漢語譯本 菩薩能夠增長各種善法，其心如同月亮。（月亮：指月亮有光明照耀的特性）但又不完全像月亮，月亮只能照亮白月，不能照亮黑月；菩薩不是這樣，菩薩對於各種黑法白法，都能以平等心和智慧照亮一切法，所以其心如同太陽。（太陽：指太陽有普照萬物的特性）但又不完全像太陽，太陽會因為羅睺（Rāhu，星名，印度神話中吞噬日月的阿修羅）的遮蔽而停止執行；菩薩不是這樣，菩薩在一切道生之處，不畏懼各種煩惱而勇往直前，所以其心如同獅子。（獅子：指獅子勇猛無畏的特性）但又不完全像獅子，獅子會因為承擔重擔而退縮；菩薩不是這樣，菩薩能夠忍受一切重擔和痛苦，所以其心如同調伏的龍王。（龍王：指龍王有強大的力量和忍耐力）但又不完全像龍王，龍王在獲得利益或失去利益時，在柔和的言語、痛苦和快樂、保護和失去中，心中會產生染著；菩薩不是這樣，菩薩對於一切世間法，在增益之中，心中不生染著，所以其心如同蓮花。（蓮花：指蓮花出淤泥而不染的特性）但又不完全像蓮花，蓮花一旦斷了莖就不能再生長；菩薩不是這樣，菩薩雖然滅除了各種煩惱，但憑藉善根的力量，能夠立即在世間生起利他之心，如同沒有砍伐樹根的樹木。（樹根：指樹根有生生不息的特性）但又不完全像樹根，砍伐樹根后只剩下正根；菩薩不是這樣，菩薩將各種善根迴向發願，爲了成就大菩提（Mahābodhi，偉大的覺悟）和涅槃（Nirvāṇa，寂滅），所以其心如同進入大海水。（海水：指海水深廣無邊的特性）但又不完全像進入大海水，僅僅是名稱上相似於海水；菩薩不是這樣，菩薩依靠修集大成就、大菩提、涅槃等各種善根，從而能夠自在遊戲於世間，其心如同須彌山王（Sumeru，佛教宇宙觀中最高的山）所居住的諸天。（諸天：指諸天享受快樂的特性）但又不完全像居住在須彌山王的諸天，他們只貪圖自己的快樂，內心放逸；菩薩不是這樣，菩薩憑藉不共的方便智慧力，能夠完成一切諸佛所做的事，其心如同國王，憑藉臣子的力量能夠處理國家大事。（國王：指國王有統治和管理的能力）但又不完全像國王，國王憑藉臣子的力量只是爲了自己的利益，保護自己的國家；菩薩不是這樣，菩薩捨棄自己的快樂，守護和利益眾生，其心如同天空升起的大云。（大云：指大云能夠普降甘霖的特性）但又不完全像天空升起的大云，不能經常及時地降下成熟的雨水；菩薩不是這樣，菩薩能夠永遠增長和生起各種菩提分（bodhi-aṅga，證悟的組成部分）等善法，其心如同轉輪王（cakravartin，擁有統治世界的輪寶的理想君王）所出現一樣。
【English Translation】 English version The Bodhisattva is able to increase all white dharmas (śukla-dharma, wholesome qualities), his mind is like the moon. (Moon: refers to the moon's characteristic of shining light) Yet, it is not exactly like the moon, as the moon can only illuminate the white moon and not the dark moon; the Bodhisattva is not like that, as the Bodhisattva, with an equal mind and wisdom, illuminates all dharmas, both black and white, therefore his mind is like the sun. (Sun: refers to the sun's characteristic of illuminating all things) Yet, it is not exactly like the sun, as the sun is obstructed by Rāhu (Rāhu, name of a star, an Asura in Indian mythology who devours the sun and moon) and ceases to move; the Bodhisattva is not like that, as the Bodhisattva, in all places where paths arise, is not afraid of all afflictions and proceeds forward, therefore his mind is like a lion. (Lion: refers to the lion's characteristic of being brave and fearless) Yet, it is not exactly like a lion, as a lion may retreat when carrying heavy burdens; the Bodhisattva is not like that, as the Bodhisattva is able to endure all heavy burdens and sufferings, therefore his mind is like a tamed Dragon King. (Dragon King: refers to the Dragon King's characteristic of having great power and endurance) Yet, it is not exactly like a Dragon King, as the Dragon King, when gaining or losing benefits, in gentle words, pain and pleasure, protection and loss, has a mind tainted with attachment; the Bodhisattva is not like that, as the Bodhisattva, in all worldly dharmas, in the midst of increase, does not generate attachment in his mind, therefore his mind is like a lotus. (Lotus: refers to the lotus's characteristic of emerging from mud without being stained) Yet, it is not exactly like a lotus, as once the stem of a lotus is broken, it cannot grow again; the Bodhisattva is not like that, as the Bodhisattva, although he has extinguished all afflictions, is able to immediately generate a mind of benefiting others in the world through the power of good roots, like a tree whose roots have not been cut. (Tree root: refers to the tree root's characteristic of continuous growth) Yet, it is not exactly like a tree root, as when a tree root is cut, only the main root remains; the Bodhisattva is not like that, as the Bodhisattva dedicates and vows all good roots, in order to achieve Mahābodhi (Mahābodhi, great enlightenment) and Nirvāṇa (Nirvāṇa, cessation), therefore his mind is like entering the great ocean. (Seawater: refers to the seawater's characteristic of being deep and boundless) Yet, it is not exactly like entering the great ocean, it is only similar to seawater in name; the Bodhisattva is not like that, as the Bodhisattva relies on cultivating great achievements, great Bodhi, Nirvāṇa, and other good roots, thereby being able to freely play in the world, his mind is like the devas (deva, gods) dwelling on Mount Sumeru (Sumeru, the highest mountain in Buddhist cosmology). (Devas: refers to the devas' characteristic of enjoying pleasure) Yet, it is not exactly like the devas dwelling on Mount Sumeru, as they only crave their own pleasure and their minds are lax; the Bodhisattva is not like that, as the Bodhisattva, through uncommon skillful means and the power of wisdom, is able to accomplish all the deeds done by all Buddhas, his mind is like a king, who, through the power of his ministers, is able to manage state affairs. (King: refers to the king's characteristic of having the ability to rule and manage) Yet, it is not exactly like a king, as a king, through the power of his ministers, only protects his own country for his own benefit; the Bodhisattva is not like that, as the Bodhisattva abandons his own pleasure, protects and benefits sentient beings, his mind is like a great cloud rising in the sky. (Great cloud: refers to the great cloud's characteristic of being able to universally bestow sweet rain) Yet, it is not exactly like a great cloud rising in the sky, as it cannot always provide timely and well-ripened rain; the Bodhisattva is not like that, as the Bodhisattva is able to eternally increase and generate all bodhi-aṅgas (bodhi-aṅga, components of enlightenment) and other good dharmas, his mind is like the appearance of a cakravartin (cakravartin, an ideal monarch who possesses a world-ruling wheel).
之處。復非如轉輪王所出之處，唯一無二大人共生；菩薩不爾，然菩薩解脫心等共同一時生故，心如摩尼珠。復非如摩尼珠，永不離庫藏迦離沙波那等；菩薩不爾，然菩薩已入無漏戒中，同有所作同受諸樂，心如忉利諸天入同等園。復非如忉利諸天入同等林，己唯能增長諸煩惱業，捨身墮惡道中；菩薩不爾，然菩薩滅諸煩惱，不能令墮惡處故，如伏滅煩惱毒故。復非如持毒己，不能害物及無利益；菩薩不爾，然菩薩以自己煩惱，能利益一切眾生。心如諸大城中所有糞穢煩惱，菩薩亦爾。如世間讚歎等事功德，過勝彼功德故，名無比功德。以是義故，諸菩薩者名為無比功德。應知正行差別中，已說諸勝功德，未說正行體性相。是故彼體性相，以中道義示現，舍二邊是中道義應知。何者二邊？一者外道邊所有我見，彼則于陰界入中橫而執，是則常見。是后時總而說言，常是一邊、我是一邊。二者聲聞緣覺邊，若於諸陰等中執無常及執無我，是則后時總而說言，無常是二邊、無我是二邊。所有此二邊中間，是名無分別智，彼無分別義故。名無色，不可演說義故。名不可見，非識事住故。名不住，離可取所取義故，故名無相。離能取唯記識等義，故名無記。不住世間及涅槃義故，名無著。應知于中是諸外道橫執有我故說對治，
【現代漢語翻譯】 現代漢語譯本：不像轉輪聖王出現的地方，只有一個或兩個偉人共同出生；菩薩不是這樣，然而菩薩的解脫心等是共同一時產生的，所以心就像摩尼寶珠（如意寶珠）。不像摩尼寶珠，永遠不離開庫藏，比如迦離沙波那（一種古代錢幣）；菩薩不是這樣，然而菩薩已經進入無漏戒中，共同有所作為，共同享受諸樂，心就像忉利天（欲界六天之一）的諸天進入相同的園林。不像忉利天的諸天進入相同的園林，自己只能增長各種煩惱業，捨棄身體墮入惡道中；菩薩不是這樣，然而菩薩滅除各種煩惱，不能使自己墮入惡處，就像已經制伏並消滅了煩惱之毒。不像持有毒藥的人，不能傷害事物也沒有利益；菩薩不是這樣，然而菩薩用自己的煩惱，能夠利益一切眾生。心就像各大城市中所有的糞便污穢，菩薩也是這樣。像世間讚歎等事功德，超過勝過那些功德，所以名為無比功德。因為這個緣故，諸位菩薩被稱為無比功德。應當知道在正行差別中，已經說了各種殊勝功德，還沒有說正行的體性相。所以那體性相，用中道的意義來示現，捨棄二邊就是中道的意義應當知道。什麼是二邊？一是外道邊所有的我見，他們就在陰（五蘊之一）、界（十八界）、入（十二入）中橫加執著，這就是常見。這是後來總括而說，常是一邊、我是一邊。二是聲聞緣覺邊，如果對於各種陰等執著無常以及執著無我，這就是後來總括而說，無常是二邊、無我是二邊。所有這二邊中間，就叫做無分別智，因為那無分別的意義，所以名為無色，因為不可演說的意義，所以名為不可見，因為不是識（八識）的事情所住的地方，所以名為不住，遠離可取和所取的意義，所以名為無相。遠離能取唯有記識等的意義，所以名為無記。不住於世間以及涅槃的意義，所以名為無著。應當知道其中是各種外道橫加執著有我，所以說對治。
【English Translation】 English version: It is not like the place where a Chakravartin (wheel-turning king) appears, where only one or two great beings are born together; Bodhisattvas are not like that. However, the liberating minds of Bodhisattvas arise together at the same time, so their minds are like a Mani jewel (wish-fulfilling jewel). It is not like a Mani jewel, which never leaves the treasury, such as a Karshapana (an ancient coin); Bodhisattvas are not like that. However, Bodhisattvas have already entered the undefiled precepts, jointly engage in actions, and jointly enjoy pleasures, their minds are like the Trayastrimsha (one of the six heavens of desire realm) gods entering the same garden. It is not like the Trayastrimsha gods entering the same garden, where they can only increase various afflictive karmas, abandon their bodies, and fall into evil realms; Bodhisattvas are not like that. However, Bodhisattvas extinguish various afflictions and cannot cause themselves to fall into evil places, like having subdued and eliminated the poison of afflictions. It is not like holding poison, which cannot harm things and has no benefit; Bodhisattvas are not like that. However, Bodhisattvas can benefit all sentient beings with their own afflictions. Their minds are like all the filth and impurities in the great cities, Bodhisattvas are also like that. Like worldly praise and other meritorious deeds, surpassing those merits, therefore it is called incomparable merit. For this reason, all Bodhisattvas are called incomparable merit. It should be known that in the distinctions of right practice, various excellent merits have already been spoken of, but the nature and characteristics of the essence of right practice have not yet been spoken of. Therefore, that nature and characteristics are shown with the meaning of the Middle Way, and abandoning the two extremes is what should be known as the meaning of the Middle Way. What are the two extremes? One is the view of self held by those on the side of non-Buddhists, who arbitrarily cling to the Skandhas (five aggregates), Dhatus (eighteen realms), and Ayatanas (twelve entrances), which is the view of permanence. This is later summarized and said, permanence is one extreme, and self is one extreme. The second is the side of Shravakas (hearers) and Pratyekabuddhas (solitary Buddhas), who cling to impermanence and non-self in the various Skandhas, etc. This is later summarized and said, impermanence is one extreme, and non-self is one extreme. All that is in between these two extremes is called non-discriminating wisdom, and because of that non-discriminating meaning, it is called formless, and because of the meaning of being unspeakable, it is called invisible, and because it is not a place where consciousness (eight consciousnesses) dwells, it is called non-abiding, and because it is apart from the meaning of what can be grasped and what is grasped, it is called signless. Because it is apart from the meaning of the grasper, only memory and consciousness, etc., it is called unmarked. Because it does not abide in the world or Nirvana, it is called unattached. It should be known that among them, various non-Buddhists arbitrarily cling to the existence of self, so the antidote is spoken of.
若不觀我、人、眾生、眾生壽命、養育丈夫、富伽羅及不觀摩那婆等，所說應知。聲聞緣覺于諸陰中橫執無常及以無我，對治彼故，說若觀色非常亦非無常，觀受想行識非常亦非無常，乃至我是一邊、無我是二邊。所有此二中間，彼一切無色無行無命無智無覺無著。「迦葉！是名中道諸法真實正觀」。說執無常、執無我為因者，無破陰無常，執時亦陰無我執事應知。示現分別所取之事無量故，分別說能取之事亦復無量。「迦葉！若心有實是名一邊，若心無實是名二邊」。是中真實心者，若本所說順執分別無常無我真實者，若分別常我等，若無心數者，業行所依故。無心數者，唯造業行故。無意者，若非思量所說故。無識者，是報。善不善法者，順愚癡非愚癡故，彼即是不愛果對治彼故。說有罪無罪者，無諸惡世間，出世間故。有漏無漏。無漏者，有漏心不能取故。有漏者，彼復黑朋所說染等法故。白朋等法者，諸凈等法故。是中若心有實、若心無實者，此是二，乃彼所順諸法中有善不善乃至有垢無垢。所有此二邊不可得、不可說、不可辦，是名諸法中道真實正觀。是中不可得者，以彼見故。不可說者，唯說彼故。體不可說，他來問者，不能為正說。復有餘傍義：善不善者是本，余上上句是正釋應知。外道聲聞等對治說
【現代漢語翻譯】 現代漢語譯本：如果（修行者）不觀察我（ātman，靈魂）、人（pudgala，補特伽羅，個體）、眾生（sattva，有情）、眾生壽命（jīvita，生命）、養育丈夫（poṣa-puruṣa，滋養者）、富伽羅（pudgala，補特伽羅，個體）以及不觀察摩那婆（māṇava，年輕人）等，那麼所說之法應該知曉（是不究竟的）。聲聞（śrāvaka，弟子）和緣覺（pratyekabuddha，獨覺）對於諸陰（skandha，五蘊）橫生執著，認為無常（anitya）以及無我（anātman），爲了對治他們的這種執著，（佛陀）說如果觀察色（rūpa，色蘊）非常也非無常，觀察受（vedanā，受蘊）、想（saṃjñā，想蘊）、行（saṃskāra，行蘊）、識（vijñāna，識蘊）非常也非無常，乃至認為『我是』是一邊，『無我是』是另一邊。所有這兩種極端之間的，那一切都是無色（arūpa，非物質）、無行（asaṃskṛta，無為）、無命（ajīva，無生命）、無智（ajñāna，無知）、無覺（asaṃvedana，無感覺）、無著（anāsakti，無執著）。『迦葉（Kāśyapa）！這叫做中道（madhyamā-pratipad，中道）諸法（dharma，法）的真實正觀（yathābhūta-darśana，如實觀）』。 說執著無常、執著無我為因的，（是因為）沒有破除陰的無常，執著時也應該知曉陰的無我執著之事。爲了示現分別所取之事是無量的，所以分別說能取之事也是無量的。『迦葉（Kāśyapa）！如果心有實（sat，真實），這叫做一邊，如果心無實（asat，不真實），這叫做另一邊』。這裡所說的真實心，如果原本所說的順應執著分別無常無我的真實，如果分別常我等，如果無心數者（acitta，無心），（都是因為）業行（karma，業）所依。無心數者，僅僅是造作（karma，業）行為。無意者（anāśa，無意），如果不是思量所說。無識者（avijñāna，無識），這是（業的）報應。善（kuśala，善）不善法（akuśala，不善），順應愚癡（moha，癡）非愚癡，那也就是不愛果（apriya-phala，不喜愛的果報），爲了對治它，所以說有罪（sāvadya，有罪）無罪（anavadya，無罪）。（這是因為）沒有諸惡世間（pāpa-loka，惡趣），出世間（lokottara，出世間）。有漏（sāsrava，有漏）無漏（anāsrava，無漏）。無漏者，有漏心（sāsrava-citta，有漏心）不能取。有漏者，那又是黑朋（kṛṣṇa-pakṣa，黑方）所說的染等法。白朋（śukla-pakṣa，白方）等法，是諸凈等法。 這裡如果心有實、如果心無實，這是兩種極端，乃是那些順應的諸法中有善不善乃至有垢（malina，染污）無垢（amala，清凈）。所有這兩種極端不可得（anupalabdha，不可得）、不可說（anabhilāpya，不可說）、不可辦（akaraṇīya，不可做），這叫做諸法中道真實正觀。這裡不可得，是因為他們的見解。不可說，僅僅是說他們。體不可說，他人來問，不能為正說。還有其他的傍義：善不善是根本，其餘上上句是正釋應該知曉。外道（tīrthika，外道）、聲聞（śrāvaka，弟子）等對治說。
【English Translation】 English version: If (a practitioner) does not observe 'I' (ātman, self/soul), 'person' (pudgala, individual), 'sentient being' (sattva, living being), 'lifespan of sentient beings' (jīvita, life), 'nurturing husband' (poṣa-puruṣa, nourisher), 'pudgala' (pudgala, individual), and does not observe 'māṇava' (māṇava, young man) etc., then what is said should be understood (as not ultimate). Śrāvakas (śrāvaka, disciples) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas) have a perverse attachment to the skandhas (skandha, aggregates), considering them to be impermanent (anitya) and without self (anātman). To counteract their attachment, (the Buddha) said that if one observes form (rūpa, the form aggregate) as neither permanent nor impermanent, and observes feeling (vedanā, the feeling aggregate), perception (saṃjñā, the perception aggregate), mental formations (saṃskāra, the mental formations aggregate), and consciousness (vijñāna, the consciousness aggregate) as neither permanent nor impermanent, even to the point of considering 'I am' as one extreme and 'I am not' as the other extreme. Everything between these two extremes is without form (arūpa, formless), without activity (asaṃskṛta, unconditioned), without life (ajīva, lifeless), without knowledge (ajñāna, ignorant), without sensation (asaṃvedana, without feeling), and without attachment (anāsakti, unattached). 'Kāśyapa (Kāśyapa)! This is called the true and correct view (yathābhūta-darśana, seeing things as they are) of the Middle Way (madhyamā-pratipad, the Middle Way) regarding all dharmas (dharma, phenomena)'. Saying that clinging to impermanence and clinging to no-self are the cause (is because) the impermanence of the skandhas has not been broken. When clinging, one should also know the matter of clinging to the no-self of the skandhas. In order to show that the things taken are immeasurable, it is said separately that the things that can be taken are also immeasurable. 'Kāśyapa (Kāśyapa)! If the mind has reality (sat, truth), this is called one extreme; if the mind has no reality (asat, untruth), this is called the other extreme'. Here, the true mind that is spoken of, if it originally conforms to the truth of clinging to and distinguishing impermanence and no-self, if it distinguishes permanence, self, etc., if there are those without mental activity (acitta, without mind), (it is all) because of the support of karma (karma, action). Those without mental activity only create (karma, action). Those without intention (anāśa, without intention), if it is not said through deliberation. Those without consciousness (avijñāna, without consciousness), this is retribution. Good (kuśala, wholesome) and unwholesome dharmas (akuśala, unwholesome), conforming to ignorance (moha, delusion) and non-ignorance, that is, the undesirable result (apriya-phala, unpleasant result). To counteract this, it is said that there is fault (sāvadya, blameworthy) and no fault (anavadya, blameless). (This is because) there are no evil realms (pāpa-loka, evil realms), and there is transcendence of the world (lokottara, supramundane). Defiled (sāsrava, with outflows) and undefiled (anāsrava, without outflows). The undefiled cannot be grasped by the defiled mind (sāsrava-citta, mind with outflows). The defiled are the defilements and other dharmas spoken of by the dark side (kṛṣṇa-pakṣa, dark side). The dharmas of the white side (śukla-pakṣa, white side) are all pure dharmas. Here, if the mind has reality, if the mind has no reality, these are two extremes, namely, among those conforming dharmas, there are good and unwholesome, even to the point of defiled (malina, impure) and undefiled (amala, pure). All these two extremes are unattainable (anupalabdha, unobtainable), unspeakable (anabhilāpya, inexpressible), and undoable (akaraṇīya, not to be done). This is called the true and correct view of the Middle Way of all dharmas. Here, unattainable is because of their views. Unspeakable is only speaking of them. The substance is unspeakable; if others come to ask, one cannot speak correctly for them. There are other related meanings: good and unwholesome are the root, and the remaining higher and higher sentences are the correct explanation that should be known. Counteracting the views of non-Buddhists (tīrthika, non-Buddhist), Śrāvakas (śrāvaka, disciples), etc.
中道義已，對治說菩薩邊。對治說是中有諸外道等常我執倒，從何而起？說言如盲者倒地。諸聲聞緣覺等修行見人無我，已唯覺知行故，生諸行無常無我。及本見法無我，依諸行從無常無我而生。菩薩見修行法無我，已本習法無我。後生橫執有邊依，為三種橫執有邊故，示現對治等自相橫執，于有無事中說。「迦葉！有是一邊、無是二邊，乃至無命無知無覺無著，是名中道諸法真實正觀」。如說應知依有障對治故，所執無明為明說。
經言「迦葉！我為汝等所說十二因緣，所謂無明緣行，乃至無明滅已憂悲苦惱妄想等滅」。執有為無為及滅余道故，行及滅行如是等諸句，此諸執等對治，是名不二。妄想分別執性離，是平等性故。說不二相故，非明令能生、非無明能滅、非行等能滅除、非滅令可得者，雖有分別性相成就。如是此所有智，彼能防謗邊。非明非無明如是等，若不以空故令諸法空但法性自空，不以無相故令諸法無相但法自無相，乃至但法自無起無取無性如是等，示現何義？已得明空等相因緣生法妄想分別性，或成就性，不能令空。何以故？是諸法體爾。若妄想分別性、或覆成就性故，諸法亦空，如是乃至無性。此說有明及有彼障，示現離妄想成就性，已防遮護謗邊是中有七種障對治故，說明為空，乃至
【現代漢語翻譯】 現代漢語譯本： 中道（Madhyamaka）的意義已經闡述，現在針對執著于『有』的菩薩進行對治性的解說。這種對治性的解說，是爲了對治那些中有（Antarabhava）中的外道等，他們執著于常我（Atman）的顛倒見，這種顛倒見從何而起呢？就像盲人跌倒在地一樣。那些聲聞（Śrāvaka）、緣覺（Pratyekabuddha）等修行者，通過修行見到人無我（Nairātmyatā），因為他們僅僅覺知到行（Saṃskāra），所以認為諸行是無常（Anitya）的、無我（Anātman）的。並且他們原本就見到了法無我（Dharma-nairātmyatā），依賴於諸行，從無常無我而生起。菩薩（Bodhisattva）見到修行法無我，因為他們原本就習慣於法無我，後來產生橫向執著于『有』的邊見，因為三種橫向執著于『有』的邊見，所以示現對治等自相的橫向執著，在『有』與『無』的事情中說：『迦葉（Kāśyapa）！有是一邊，無是二邊，乃至無命、無知、無覺、無著，這叫做中道，是對諸法真實的正確觀察』。正如所說，應當知道，依賴於『有』的障礙，爲了對治，所以將所執著的無明（Avidyā）說成是明（Vidyā）。
經中說：『迦葉！我為你們所說的十二因緣（Dvādaśāṅga-pratītyasamutpāda），所謂無明緣行（Avidyāpratyayāḥ saṃskārāḥ），乃至無明滅了，憂悲苦惱妄想等也滅了』。執著于『有為』（Saṃskṛta）為『無為』（Asaṃskṛta），以及滅除其他道，所以說『行及滅行』等等語句，這些執著等的對治，就叫做『不二』（Advaya）。妄想分別執著自性是遠離的，因為是平等性（Samatā），所以說不二之相，因此，不是明能夠生起，不是無明能夠滅除，不是行等能夠滅除，不是滅能夠令其可得，雖然有分別性相的成就。像這樣，此所有智，能夠防止誹謗邊見。非明非無明等等，如果不因為空（Śūnyatā）而使諸法空，而是法性（Dharmatā）自己就是空的；不因為無相（Animitta）而使諸法無相，而是法自己就是無相的；乃至法自己就是無起無取無性的，像這樣，示現什麼意義呢？已經得到了明空等相因緣生法妄想分別性，或者成就性，不能夠令其空。為什麼呢？因為這是諸法的本體。如果因為妄想分別性，或者成就性，諸法也空，像這樣乃至無性。這裡說有明以及有它的障礙，示現遠離妄想成就性，已經防止和保護了誹謗邊見，這是因為中有七種障礙的對治，所以說明為空，乃至
【English Translation】 English version: The meaning of the Middle Way (Madhyamaka) has been explained. Now, a counteractive explanation is given for Bodhisattvas who are attached to 'existence'. This counteractive explanation is to counteract those non-Buddhist in the intermediate state (Antarabhava), etc., who are attached to the inverted view of a permanent self (Atman). From where does this inverted view arise? It is like a blind person falling to the ground. Those Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), etc., who cultivate and see the non-self of persons (Nairātmyatā), because they only perceive formations (Saṃskāra), think that all formations are impermanent (Anitya) and without self (Anātman). And they originally saw the non-self of phenomena (Dharma-nairātmyatā), relying on formations, arising from impermanence and non-self. Bodhisattvas (Bodhisattva) see the non-self of the Dharma they cultivate, because they are originally accustomed to the non-self of phenomena, and later they develop a horizontal attachment to the extreme view of 'existence', because of the three types of horizontal attachment to the extreme view of 'existence', so they manifest the horizontal attachment of counteracting, etc., in the matter of 'existence' and 'non-existence', saying: 'Kāśyapa (Kāśyapa)! Existence is one extreme, non-existence is the second extreme, even to the point of no life, no knowledge, no awareness, no attachment, this is called the Middle Way, the true and correct observation of all phenomena'. As it is said, it should be known that relying on the obstacle of 'existence', in order to counteract it, ignorance (Avidyā) is said to be knowledge (Vidyā).
The sutra says: 'Kāśyapa! The twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) that I have explained to you, namely, ignorance conditions formations (Avidyāpratyayāḥ saṃskārāḥ), and when ignorance ceases, sorrow, grief, suffering, delusion, etc., also cease'. Attaching to the 'conditioned' (Saṃskṛta) as 'unconditioned' (Asaṃskṛta), and eliminating other paths, so the phrases 'formations and the cessation of formations' are spoken, the counteraction of these attachments, etc., is called 'non-duality' (Advaya). The nature of delusional discrimination and attachment is separation, because it is equality (Samatā), so the aspect of non-duality is spoken, therefore, it is not that knowledge can arise, not that ignorance can be eliminated, not that formations, etc., can be eliminated, not that cessation can make it obtainable, although there is the accomplishment of the characteristics of discrimination. In this way, all this wisdom can prevent the extreme view of slander. Not knowledge, not ignorance, etc., if it is not because of emptiness (Śūnyatā) that all phenomena are empty, but the nature of phenomena (Dharmatā) itself is empty; not because of signlessness (Animitta) that all phenomena are without signs, but the Dharma itself is without signs; even to the point that the Dharma itself is without arising, without grasping, without nature, like this, what meaning is shown? Having already obtained the delusional discriminating nature of the dependent arising of phenomena such as knowledge and emptiness, or the nature of accomplishment, it cannot make it empty. Why? Because this is the essence of all phenomena. If because of delusional discriminating nature, or the nature of accomplishment, all phenomena are also empty, like this even to the point of no nature. Here it is said that there is knowledge and there is its obstacle, showing the separation from the nature of delusional accomplishment, having already prevented and protected the extreme view of slander, this is because of the counteraction of the seven types of obstacles in the intermediate state, so it is explained as emptiness, and so on.
無性七種障。一者見，對治彼故說空；貪瞋癡相因，對治彼故說無相；復于有中取愿，對治彼故說無愿；復造有諸業行，對治彼故說無作；因彼有果故有生，對治彼故說無生；生已必起苦樂，對治彼故說無起；見空故生我慢，對治彼故說諸法亦無性耳。是中作無我觀，遮人執取相。餘者乃至不二等相者，諸法執取相故，言迦葉非無人故，名曰為空。但空自空者，遮人及法橫執取相，非滅眾生執取相。非滅眾生執取相故而修空，然空自空，示現滅法中執相故。以妄執分別性故空是空，何況一切法妄者，分別中所執取者故。如是以空則非事，依妄執分別性中無故。復非無事，以成就性中有故。如空者，一切諸法亦爾者，諸法中執取故，示現法無我。然彼者，成就示現故。日月，經言「前際空、中際空、后際亦空」，示現一切時。凡夫有學無學體中示現有故。汝等當依于空者，依了義故。于空示現防方便，莫依其人者依了義故。遮依彼已，名住依了義事。所有人分別及隨事因，彼二富伽羅故。言若以得空便依空，此示現何義？非妄分別，空性覺故，應依空義。如是依已，本以執人我見故、懷有取執故，我法亦失，令轉失疾。以作彼及知疾失事釋成故，言「迦葉！寧起我見積如須彌不以空見，乃至一切諸見唯空能滅」。以分別
覺空故，識知空我慢真實義，令不能得，為得而起謗是則轉難，除人見故。汝藥動病在內而不出者。是名有病。經言「迦葉！若起空見者，我說彼人則不可治」。或以妄執分別性，一切諸物一切非事但橫執是義。虛空喻者，防護轉變不正執取。若有空見，彼以空故。色等法中求非事故，於事中作非事分別，是名彼者轉變中橫執取。是諸色等法性自無喻，若起求除空諸眾生者喻行。空法體中幻畏彼體，已事妄分別故。若色等諸法無者，徒修諸行，護此患故說畫師喻。喻若實無鬼，畫師自分別思量已迷沒躄地。如是亦無色等事，諸凡夫橫自分別行念故，世間轉輪而行可除彼無智故，修行而不虛。先者已釋妄分別行，今說發行中不虛事。若此但是迷心者，云何彼心能識知？是彼心遮防護難，故言先防妄分別發取。今須遮說發行事故，說幻師喻。是中如幻師處者，如繫心念智。如幻師幻作者，觀無事智。如食者，唯觀無念想智，觀如空等故、本從聖慧根如實觀見故無。彼云何不如實觀而得出世間智？遮難故，說二木相磨，處寂靜思惟緣故。火處生聖慧根，生已舍彼寂靜觀，示現應知。為已生智與無智對治、為當未生遮？故說燈明喻。智無分別相，示現智慧生時即對治無智。云何無始煩惱染有始對治？能滅遮防難故，說著內燈明
【現代漢語翻譯】 現代漢語譯本 因為覺悟到空性，所以認知到『空』的我是慢心和真實的意義，這使得（修行者）無法證得（真理）。爲了獲得（真理）而生起誹謗，這種情況會變得更加難以轉變，這是爲了去除人們的常見知見。 這就好比你的藥力引發的疾病潛藏在體內而無法排出，這就被稱為有病。《經》中說：『迦葉（Kāśyapa，佛陀的弟子）！如果有人生起空見，我說這個人是無法被醫治的。』 或者有人錯誤地執著于分別性，認為一切事物都不是真實存在的，只是橫加執著的意義。用虛空的譬喻，是爲了防護和轉變這種不正的執取。如果有人持有空見，他們會因為這種空見，在色（rūpa，物質）等法中尋求不存在的事物，在事物中進行非事物的分別，這就是所謂的在轉變中橫加執取。 這些色等法的自性是沒有譬喻可以比擬的。如果有人爲了去除空見而修行，這就好比在行走。在空法的本體中，幻象會讓人感到畏懼，這是因為已經對事物產生了虛妄的分別。如果色等諸法不存在，那麼徒勞地進行各種修行，爲了防護這種弊病，所以說了畫師的譬喻。 譬如實際上沒有鬼，畫師自己分別思量后，迷失而跌倒在地。同樣，實際上沒有色等事物，只是凡夫橫加分別和行念，世間的輪迴因此而運轉。爲了去除他們的無知，修行才不是虛妄的。前面已經解釋了虛妄的分別行，現在說發行中不虛妄的事。 如果這僅僅是迷惑的心，那麼這顆心怎麼能夠識別事物呢？這是因為這顆心難以遮蔽和防護，所以說首先要防止虛妄的分別生起。現在需要遮蔽和說明發行的事情，所以說了幻術師的譬喻。在這裡，幻術師所處的位置，就像繫縛心念的智慧。幻術師所製造的幻象，就像觀照無事物的智慧。如同食用者，只是觀照沒有念想的智慧，觀照如同虛空等，原本是從聖慧的根源如實觀見而來的，所以是空無的。 他們怎麼能不如實觀照而獲得出世間的智慧呢？爲了遮蔽這種疑問，所以說了兩木相磨的比喻，在寂靜的地方思惟因緣。火在寂靜處生起聖慧的根源，生起后捨棄那種寂靜的觀照，應該知道這是爲了示現。 是爲了已經生起的智慧與無知對抗，還是爲了遮蔽尚未生起的無知？所以說了燈明的比喻。智慧沒有分別的相狀，顯示智慧生起時就能對抗無知。為什麼無始以來的煩惱染污，會有有始的對治呢？爲了能夠滅除和遮蔽這種疑問，所以說了內心的燈明。
【English Translation】 English version Because of realizing emptiness, recognizing the 'emptiness' of the self is arrogance and the true meaning, which makes it impossible (for the practitioner) to attain (the truth). To give rise to slander in order to obtain (the truth) will become more difficult to transform, which is to remove people's common knowledge and views. It's like the disease caused by your medicine is hidden in the body and cannot be discharged, which is called being sick. The Sutra says: 'Kāśyapa (Buddha's disciple)! If someone gives rise to the view of emptiness, I say that person cannot be cured.' Or someone mistakenly clings to the nature of discrimination, thinking that all things are not real, but only the meaning of horizontal clinging. The metaphor of emptiness is to protect and transform this incorrect clinging. If someone holds the view of emptiness, they will seek non-existent things in dharmas such as rūpa (form, matter) because of this view of emptiness, and make distinctions of non-things in things, which is called horizontal clinging in transformation. The nature of these dharmas such as rūpa has no metaphor to compare with. If someone practices to remove the view of emptiness, it is like walking. In the body of empty dharma, illusions will make people feel fear, because they have already made false distinctions about things. If dharmas such as rūpa do not exist, then it is futile to practice various practices. In order to protect this malady, the metaphor of the painter is spoken. For example, there is actually no ghost, and the painter loses his way and falls to the ground after thinking about it separately. Similarly, there are actually no things such as rūpa, but ordinary people add horizontal distinctions and actions, so the cycle of the world revolves. In order to remove their ignorance, practice is not in vain. The false discriminating behavior has been explained earlier, and now it is said that the non-false things in the issuance. If this is just a confused mind, how can this mind recognize things? This is because this mind is difficult to shield and protect, so it is said that false distinctions should be prevented from arising first. Now we need to cover up and explain the matter of issuance, so the metaphor of the illusionist is spoken. Here, the place where the illusionist is located is like the wisdom that binds the mind. The illusions created by the illusionist are like the wisdom of observing nothingness. Like the eater, it is just observing the wisdom without thoughts, observing like emptiness, etc., which originally came from the root of holy wisdom and was seen as it is, so it is empty. How can they not obtain the wisdom of transcending the world if they do not observe as it is? In order to cover up this question, the metaphor of rubbing two pieces of wood together is spoken, thinking about the cause in a quiet place. Fire arises from the root of holy wisdom in a quiet place, and after it arises, it abandons that quiet observation, and it should be known that this is for manifestation. Is it to use the wisdom that has already arisen to fight against ignorance, or to cover up the ignorance that has not yet arisen? So the metaphor of the lamp is spoken. Wisdom has no distinguishing characteristics, showing that wisdom can fight against ignorance when it arises. Why is there a beginning to the treatment of the defilement of troubles since the beginningless? In order to be able to eliminate and cover up this question, the inner lamp is spoken.
喻。此喻喻中道義，略而釋說。廣分別者，菩薩住正行戒中故，差別應知。法行菩薩者，說世諦實語理及分別實語，現漸教不如聞音聲取。以如是相故，不依聲聞乘。遇彼已說是中曾供養及修善根者，順向大乘諸甚深法及順空，于分別不分別實諦理所攝故。世諦及真實諦所說，唯一法界了義中說。以是義故，順向所依名為行寂靜，行寂靜故名曰順向中道義。如是彼法指斥，釋說十三種中道之事，釋眾生空是眾生無我，及法空是法無我。橫分別如邊及謗邊證法，並彼發願向大菩提。如是行已，于煩苦中心無厭足，及勝信二無我。前無我中后無我為最盡至諸空，彼者亦如是釋說神力。云何釋眾生空？以一相故。言若不自觀者，示現不自覺知，是中有此不分別。有三種不分別事，于眾生事中明陰事及彼種種事，轉明諸界中彼受用事中諸入等，內及外並二中間，如凡夫橫執。
大寶積經論卷第二 大正藏第 26 冊 No. 1523 大寶積經論
大寶積經論卷第三
後魏北印度三藏菩提流支譯
不見我，云何釋成人無我？示現以一相覺故。是中有此覺事故，說不常觀，知還彼三種事中凡夫計執所生常，不見凡夫所計自異相見故。陰等無常事，云何釋法空？示現亦以一相不覺故。說非無常觀故
【現代漢語翻譯】 現代漢語譯本： 比喻。這個比喻闡釋了中道的意義，這裡簡略地解釋說明。如果想要廣泛地分別解釋，菩薩安住于正確的行為和戒律中，因此需要了解其中的差別。行法的菩薩，宣說符合世俗諦的真實語言和道理，以及分別解釋真實的語言，現在逐漸教導，不應像聽聞聲音那樣去理解。因為具有這樣的特徵，所以不依賴於聲聞乘（Śrāvakayāna，小乘）。遇到那些曾經供養和修習善根的人，就引導他們趨向大乘（Mahāyāna）的各種甚深法義以及空性（Śūnyatā），因為這些法義包含在分別和不分別的真實諦理之中。世俗諦（Saṃvṛti-satya）和真實諦（Paramārtha-satya）所說的，唯一在法界（Dharmadhātu）了義中宣說。因為這個意義，趨向所依止的被稱為行寂靜，行寂靜的緣故稱為趨向中道的意義。像這樣，那些法義指出了，解釋說明了十三種中道的事情，解釋眾生空（Pudgala-śūnyatā）就是眾生無我（Pudgalanairātmya），以及法空（Dharma-śūnyatā）就是法無我（Dharmanairātmya）。橫向分別如同執著于邊見以及誹謗邊見所證得的法，並且他們發願趨向偉大的菩提（Bodhi）。像這樣修行之後，對於煩惱痛苦心中沒有厭倦，以及勝信二無我。前無我中后無我為最，窮盡一切空性，他們也像這樣解釋說明神通力量。如何解釋眾生空？因為具有單一的相狀。如果說不自我觀察，就顯示出不自覺知，這裡面存在著這種不分別。有三種不分別的事情，在眾生的事情中闡明五陰（Skandha）的事情以及各種各樣的事情，進而闡明諸界（Dhātu）中他們所受用的事情中諸入（Āyatana）等等，內部和外部以及二者中間，如同凡夫橫加執著。
《大寶積經論》卷第二 大正藏第26冊 No. 1523 《大寶積經論》
《大寶積經論》卷第三
後魏北印度三藏菩提流支譯
不見我，如何解釋成人無我（Nairātmya）？顯示以單一相狀覺悟的緣故。這裡面存在著這種覺悟的事情，所以說不經常觀察，知道返回到那三種事情中凡夫計執所產生的常，因為不見凡夫所計執的自身差異相的緣故。五陰等等無常的事情，如何解釋法空？顯示也以單一相狀不覺悟的緣故。所以說不是無常觀的緣故。
【English Translation】 English version: A metaphor. This metaphor elucidates the meaning of the Middle Way (Madhyamā). Here, it is briefly explained. If one wishes to explain it extensively, it should be understood that a Bodhisattva abides in correct conduct and precepts, and thus needs to understand the differences within. A Bodhisattva who practices the Dharma speaks truthful words and principles that accord with conventional truth (Saṃvṛti-satya), and explains truthful words distinctly. Now, he gradually teaches, and should not understand it like grasping at sounds. Because he possesses such characteristics, he does not rely on the Śrāvakayāna (Vehicle of Hearers). When encountering those who have previously made offerings and cultivated roots of goodness, he guides them towards the various profound Dharma teachings of the Mahāyāna (Great Vehicle) and emptiness (Śūnyatā), because these Dharma teachings are contained within the real principles of distinguishing and not distinguishing. What is spoken in conventional truth (Saṃvṛti-satya) and ultimate truth (Paramārtha-satya) is uniquely spoken within the definitive meaning of the Dharmadhātu (Realm of Dharma). Because of this meaning, that which tends towards reliance is called practicing tranquility, and because of practicing tranquility, it is called tending towards the meaning of the Middle Way. In this way, those Dharma teachings point out and explain thirteen kinds of matters concerning the Middle Way, explaining that the emptiness of beings (Pudgala-śūnyatā) is the non-self of beings (Pudgalanairātmya), and that the emptiness of phenomena (Dharma-śūnyatā) is the non-self of phenomena (Dharmanairātmya). Horizontal discrimination is like clinging to extreme views and slandering the Dharma attained by extreme views, and they make vows to tend towards great Bodhi (Enlightenment). After practicing in this way, there is no weariness in their minds towards afflictions and suffering, and they have supreme faith in the two non-selves. The latter non-self in the former non-self is the most, exhausting all emptinesses, and they also explain supernatural powers in this way. How is the emptiness of beings explained? Because it possesses a single characteristic. If it is said that one does not observe oneself, it shows that one is not consciously aware, and within this, there exists this non-discrimination. There are three kinds of non-discriminating matters, in the matters of beings, clarifying the matters of the five Skandhas (aggregates) and various matters, and further clarifying the Āyatanas (sense bases) etc. in the matters they experience in the various Dhātus (elements), internal and external and in between the two, like ordinary people clinging to them horizontally.
The Great Treasure Trove Sutra Treatise, Volume 2 Taisho Tripitaka Volume 26 No. 1523 The Great Treasure Trove Sutra Treatise
The Great Treasure Trove Sutra Treatise, Volume 3
Translated by Bodhiruci, a Tripitaka master from Northern India of the Later Wei Dynasty
Not seeing the self, how is the non-self (Nairātmya) of a person explained? It is shown because of awakening with a single characteristic. Within this, there exists this matter of awakening, therefore it is said that one does not constantly observe, knowing to return to the constant that ordinary people cling to in those three matters, because one does not see the difference in the self that ordinary people cling to. How is the emptiness of phenomena explained by the impermanent matters of the Skandhas etc.? It is shown also because of not awakening with a single characteristic. Therefore, it is said that it is not because of the contemplation of impermanence.
，知是中有此不覺事，還彼事中無常趣故，內外及二中間是凡夫計執假說相，體性不可覺知。得無常者若計執已，于不可說事中橫安，云何釋說法無我？示現以一相覺故。是中有此覺覺事故，還彼事中所覺見聖智境界，唯彼自內證知，餘人不能說。彼有六種相，如凡夫所計執假見說性不相似。何者六種？非色者，自測指斥不可得說是此。此是不可見者，是以彼不可得。示他不住者，過色根境界故，彼處色等根不能住故。無相者，離念性相故。無記者，離意識境界故。無著者，無煩惱事故。云何釋成橫計執有邊？示現有二種勝相正說故，及示現彼體性相正說故。是中何者勝正說性相？彼上上有八種應知。還彼事中常正執、無常正執。及依常正執故，有我取正執。及依無常執，有無我執。及依無我取執故，有取實心大執。依有我執故，說不取實心執。彼所依者亦求，彼復求者，依執故及依執共順依，取不實心。所執取不善等執著，乃至取染執相，有五種障患。于染法中有顛倒患、謗患、發起患、粗惡患、無常患，依執取實心。彼對治，于凈法中善等所安乃至凈得所安，此是成八種諸勝安。是諸八種勝安，菩薩不覺念順，不執著故。不說順，不勸他故。不悟順，不動他故。是中真實執安者，上明依此八種勝安事中，凡夫繫念
假用性執安。言有如是安，云何釋謗邊？亦以一相故，示現有謗事故。是中有謗事者，如彼信邪法無我一切時執故，言無一切法相。以是義故，略說此橫執謗邊離六種相，顯說中道義。云何釋成諸法證事？如經「迦葉！明與無明無異無別，如是知者是名中道真實正觀。乃至老死滅，是無二無別」等。有三種相，釋說證法事，還彼本說三種事中。及第四因緣事中有障有對治。住有為無為，示現性相不可得故，示現勝事不可得故，及習彼已證得如實智。是中性相不可得者，如凡夫計執，明與無明性相不可得。是中勝事不可得者，所有彼凡夫橫計執性相滅生聚集不見二相故。是中證得智者，所說彼智及依所依念相行不念故，及行不障故，以內智知證法無我故。云何釋菩薩證法？回發願向大菩提故，亦是一相故。言若不以空故令諸法空，如是等七句說菩薩為利益眾生故，以空故不令諸法空，不捨煩惱，是義如是。不以無愿故令諸法無愿，不以無相故令諸法無相。不現起復業生流及念生流，一切諸行無性，以涅槃滅世間流。云何如是行已釋成未離煩惱苦心事？亦以一相義故。言如諸法有性無性，如是等七句說未滅諸怨障等法，如實觀證。是中如實證者，還彼障等諸法，以體性行法無我見不染及苦。云何勝？釋四種相故：示現見勝
【現代漢語翻譯】 現代漢語譯本： 假立自性而執著安立。如果說有這樣的安立，如何解釋誹謗的邊際？也是因為一個相的緣故，顯示出現有誹謗的事情。這裡面有誹謗的事情，就像那些信仰邪法的人，執著于無我，在一切時都執著，說沒有一切法的相。因為這個緣故，簡略地說，這種橫加執著的誹謗，遠離六種相，從而明顯地說出中道的意義。如何解釋成就諸法證悟的事情？就像經中所說：『迦葉（佛陀弟子名）！明與無明沒有差異也沒有區別，像這樣知道的，就叫做中道真實的正確觀察。乃至老死滅，是沒有二也沒有區別』等等。有三種相，解釋說明證悟法的事情，迴歸到原本所說的三種事情中。以及第四種因緣的事情中，有障礙也有對治。安住于有為和無為，顯示自性和相狀不可得的緣故，顯示殊勝的事情不可得的緣故，以及修習那些已經證得如實智慧的緣故。這裡面自性和相狀不可得，就像凡夫計算執著，明與無明的自性和相狀不可得。這裡面殊勝的事情不可得，是說所有那些凡夫橫加計算執著的自性和相狀，滅、生、聚集，都不能見到二相的緣故。這裡面證得智慧的人，所說的那些智慧，以及所依靠的和能依靠的，唸的相續和不念的緣故，以及行為不障礙的緣故，用內在的智慧知道證悟法無我的緣故。如何解釋菩薩證悟法？因為迴向發願向大菩提的緣故，也是因為一個相的緣故。說如果不是因為空性而使諸法空性，像這樣的七句話，說菩薩爲了利益眾生的緣故，因為空性的緣故而不使諸法空性，不捨棄煩惱，這個意義是這樣的。不是因為沒有愿而使諸法沒有愿，不是因為沒有相而使諸法沒有相。不顯現再次生起業的生流，以及唸的生流，一切諸行沒有自性，用涅槃來滅除世間的流轉。如何像這樣修行已經成就，但還沒有離開煩惱痛苦的心的事情？也是因為一個相的意義的緣故。說就像諸法有自性或者沒有自性，像這樣的七句話，說沒有滅除各種怨恨障礙等等法，如實地觀察證悟。這裡面如實證悟的人，迴歸到那些障礙等等諸法，用體性、行為、法無我的見解，不被染污以及痛苦。如何殊勝？解釋四種相的緣故：顯示見解的殊勝 English version: Assuming a self-nature and clinging to its establishment. If there is such an establishment, how to explain the boundary of slander? It is also because of one aspect that it shows the occurrence of slanderous matters. Within this, there are slanderous matters, like those who believe in heretical doctrines, clinging to no-self, clinging at all times, saying that there is no aspect of all dharmas. Because of this meaning, briefly speaking, this horizontal clinging to slander is far from six aspects, thus clearly speaking the meaning of the Middle Way. How to explain the accomplishment of the enlightenment of all dharmas? Just as the sutra says: 'Kashyapa (name of Buddha's disciple)! Clarity and ignorance are neither different nor distinct, and knowing it in this way is called the Middle Way, true and correct observation. Even old age and death ceasing, there is neither duality nor distinction,' and so on. There are three aspects to explain the matter of proving the Dharma, returning to the original three matters mentioned. And in the fourth causal matter, there are obstacles and also antidotes. Abiding in conditioned and unconditioned, showing that self-nature and characteristics are unattainable, showing that superior matters are unattainable, and cultivating those who have already attained true wisdom. Here, self-nature and characteristics are unattainable, just as ordinary people calculate and cling, the self-nature and characteristics of clarity and ignorance are unattainable. Here, superior matters are unattainable, meaning that all those ordinary people's horizontal calculations and clinging to self-nature and characteristics, cessation, birth, and aggregation, cannot see the two aspects. Here, those who attain wisdom, the wisdom spoken of, and what is relied upon and what can be relied upon, the continuity of thought and non-thought, and because the behavior is not obstructed, using inner wisdom to know and prove the Dharma of no-self. How to explain the Bodhisattva's enlightenment of the Dharma? Because of dedicating the vow towards great Bodhi, also because of one aspect. Saying that if it is not because of emptiness that all dharmas are made empty, like these seven sentences, saying that the Bodhisattva, for the sake of benefiting sentient beings, because of emptiness does not make all dharmas empty, does not abandon afflictions, this meaning is like this. It is not because there is no vow that all dharmas are made without a vow, it is not because there is no aspect that all dharmas are made without an aspect. Not manifesting the arising of the stream of karma again, and the stream of thought, all actions are without self-nature, using Nirvana to extinguish the flow of the world. How is it that practicing in this way has already been accomplished, but has not yet left the matter of the mind of affliction and suffering? Also because of the meaning of one aspect. Saying that just as dharmas have self-nature or do not have self-nature, like these seven sentences, saying that not extinguishing various hatreds, obstacles, etc., dharmas, truly observing and proving. Here, those who truly prove, returning to those obstacles, etc., all dharmas, using the view of essence, behavior, and Dharma no-self, are not defiled and suffer. How is it superior? Explaining the reason for four aspects: showing the superiority of views
【English Translation】 Assuming a self-nature and clinging to its establishment. If there is such an establishment, how to explain the boundary of slander? It is also because of one aspect that it shows the occurrence of slanderous matters. Within this, there are slanderous matters, like those who believe in heretical doctrines, clinging to no-self, clinging at all times, saying that there is no aspect of all dharmas. Because of this meaning, briefly speaking, this horizontal clinging to slander is far from six aspects, thus clearly speaking the meaning of the Middle Way. How to explain the accomplishment of the enlightenment of all dharmas? Just as the sutra says: 'Kashyapa (name of Buddha's disciple)! Clarity and ignorance are neither different nor distinct, and knowing it in this way is called the Middle Way, true and correct observation. Even old age and death ceasing, there is neither duality nor distinction,' and so on. There are three aspects to explain the matter of proving the Dharma, returning to the original three matters mentioned. And in the fourth causal matter, there are obstacles and also antidotes. Abiding in conditioned and unconditioned, showing that self-nature and characteristics are unattainable, showing that superior matters are unattainable, and cultivating those who have already attained true wisdom. Here, self-nature and characteristics are unattainable, just as ordinary people calculate and cling, the self-nature and characteristics of clarity and ignorance are unattainable. Here, superior matters are unattainable, meaning that all those ordinary people's horizontal calculations and clinging to self-nature and characteristics, cessation, birth, and aggregation, cannot see the two aspects. Here, those who attain wisdom, the wisdom spoken of, and what is relied upon and what can be relied upon, the continuity of thought and non-thought, and because the behavior is not obstructed, using inner wisdom to know and prove the Dharma of no-self. How to explain the Bodhisattva's enlightenment of the Dharma? Because of dedicating the vow towards great Bodhi, also because of one aspect. Saying that if it is not because of emptiness that all dharmas are made empty, like these seven sentences, saying that the Bodhisattva, for the sake of benefiting sentient beings, because of emptiness does not make all dharmas empty, does not abandon afflictions, this meaning is like this. It is not because there is no vow that all dharmas are made without a vow, it is not because there is no aspect that all dharmas are made without an aspect. Not manifesting the arising of the stream of karma again, and the stream of thought, all actions are without self-nature, using Nirvana to extinguish the flow of the world. How is it that practicing in this way has already been accomplished, but has not yet left the matter of the mind of affliction and suffering? Also because of the meaning of one aspect. Saying that just as dharmas have self-nature or do not have self-nature, like these seven sentences, saying that not extinguishing various hatreds, obstacles, etc., dharmas, truly observing and proving. Here, those who truly prove, returning to those obstacles, etc., all dharmas, using the view of essence, behavior, and Dharma no-self, are not defiled and suffer. How is it superior? Explaining the reason for four aspects: showing the superiority of views
相故、示現還彼遠相離勝故、示現失禪亂勝故、示現心亂勝故。是中見勝者，經言「迦葉！非無人故名曰為空，乃至中際亦空故，非但不見人故說空」。是義何以故？住眾生空者，不見法空，惟法自體空。未來於涅槃中作斷慢，心善觀所取乃至行能取無我智，離假名性空所攝。不善觀三時過去未來現在，故名不正觀真如智爾焰。空假名妄取法慢故，言依空不依法無我真實空，彼以不滅本所取眾生空及有取生法故，名相退失。於此法中，菩薩不如是，以是義故，顯勝說菩薩行示法無我故。「佛語迦葉：汝等當依于空，乃至於佛法中則為退失」。是中有此遠離，勝住眾生無我故。自我見是以于凡夫最下中轉。復最下有二種相故：一、不免苦；二、行苦，此是二相故，言「迦葉！寧起眾生見積如須彌，不以空見起增上慢。所以者何？迦葉！一切諸見以空得脫。若起空見者，彼則不可治」，此文顯示彼義。寧起我見積如須彌者，以我見是可對治、可令得滅。不以空見起增上慢，以不見法無我故起增上慢應知。我以空故見諸行空，妄相執性空亦是空，彼不可得體空，橫執分別性空，橫安顛倒處故。以橫安執見故，成於空見。若起空見者，彼不得與對治，故不可持應知。以不可持故，不免生等諸苦，一切時不離煩惱熱故。不能樂行
【現代漢語翻譯】 現代漢語譯本：相的緣故、示現遠離那些遙遠的相的殊勝之處的緣故、示現失去禪定的混亂的殊勝之處的緣故、示現內心混亂的殊勝之處的緣故。在這其中見到殊勝之處的人，經中說：『迦葉（佛陀弟子名）！並非因為沒有人的緣故才叫做空，乃至中間的界限也是空的緣故，並非僅僅因為看不見人才說空』。這個道理是什麼緣故呢？安住于眾生空的人，看不見法空，只看到法本身的空性。未來在涅槃中產生斷滅的傲慢，內心不能很好地觀察所取，乃至修行能取無我之智，遠離假名自性空所攝。不能很好地觀察過去、未來、現在這三時，所以叫做不正觀真如之智的閃現。因為對空和假名產生虛妄的執取和對法的傲慢，所以說依于空而不依法無我的真實空，他們因為不滅除原本所執取的眾生空以及對有生法的執取，所以說相會退失。在這種法中，菩薩不是這樣的，因為這個緣故，顯示殊勝之處，說菩薩行示法無我。『佛告訴迦葉：你們應當依于空，乃至在佛法中就會退失』。這裡面有這種遠離，殊勝地安住于眾生無我的緣故。自我見因此在凡夫中最下等和中等的人中流轉。又最下等有兩種相：一、不能免除痛苦；二、行苦，這是兩種相的緣故，說『迦葉！寧願生起像須彌山一樣多的眾生見，也不要因為空見而生起增上慢。為什麼呢？迦葉！一切諸見都可以通過空來解脫。如果生起空見的人，他們就不可救治了』，這段文字顯示的就是這個道理。寧願生起像須彌山一樣多的我見，因為我見是可以對治、可以令其滅除的。不要因為空見而生起增上慢，因為看不見法無我的緣故，生起增上慢應當知道。我因為空的緣故，看見諸行是空的，虛妄地執著自性空也是空，他們不能得到本體空，橫加執著分別自性空，橫加安立顛倒之處的緣故。因為橫加安立執著的見解的緣故，成就了空見。如果生起空見的人，他們就不能得到對治，所以不可持有應當知道。因為不可持有的緣故，不能免除生等諸苦，一切時候都不能離開煩惱的熱惱的緣故。不能快樂地修行。
【English Translation】 English version: Because of the aspect, because of demonstrating the superiority of being far away from those distant aspects, because of demonstrating the superiority of losing meditative concentration, because of demonstrating the superiority of mental confusion. Among those who see the superiority in this, the sutra says, 'Kashyapa (name of Buddha's disciple)! It is not called emptiness because there are no people, even the middle boundary is empty, it is not just because one does not see people that emptiness is spoken of.' What is the reason for this? Those who dwell in the emptiness of beings do not see the emptiness of phenomena, they only see the emptiness of the phenomena itself. In the future, they will generate the arrogance of annihilation in Nirvana, their minds will not be able to observe well what is taken, and even if they cultivate the wisdom of no-self that can take, they will be far from being encompassed by the emptiness of false names and nature. They cannot observe the three times of past, future, and present well, so it is called the incorrect view of the flash of Suchness wisdom. Because of the false grasping of emptiness and false names and the arrogance towards phenomena, it is said to rely on emptiness but not to rely on the true emptiness of no-self of phenomena, they are said to lose the aspect because they do not eliminate the emptiness of beings that was originally grasped and the grasping of phenomena that arise. In this Dharma, Bodhisattvas are not like this, because of this reason, the superiority is shown, saying that Bodhisattvas practice showing the no-self of phenomena. 'The Buddha told Kashyapa: You should rely on emptiness, and even in the Buddhadharma you will regress.' There is this distance in it, because of the superiority of dwelling in the no-self of beings. Self-view therefore circulates among the lowest and middle of ordinary people. Furthermore, there are two aspects of the lowest: one, unable to avoid suffering; two, the suffering of action, these are the reasons for the two aspects, saying 'Kashyapa! Rather generate as many views of beings as Mount Sumeru, do not generate increased arrogance because of the view of emptiness. Why? Kashyapa! All views can be liberated through emptiness. If those who generate the view of emptiness, they are incurable', this passage shows this meaning. Rather generate as many views of self as Mount Sumeru, because the view of self can be countered and can be made to cease. Do not generate increased arrogance because of the view of emptiness, because one does not see the no-self of phenomena, one should know that increased arrogance arises. Because of emptiness, I see that all actions are empty, falsely clinging to the emptiness of self-nature is also empty, they cannot obtain the emptiness of the entity, forcibly clinging to the emptiness of discriminating self-nature, forcibly establishing the place of inversion. Because of the view of forcibly establishing clinging, the view of emptiness is achieved. If those who generate the view of emptiness, they cannot obtain the counter, so it should be known that it cannot be held. Because it cannot be held, one cannot avoid the sufferings of birth and so on, because one cannot leave the heat of afflictions at all times. Unable to practice happily.
，喻如不可治病人。滅二種執取故，為前者說有二種相，譬如病人良醫授藥。乃至若起空見者，我說彼人則不可治。此喻示現，譬如病人不正將息令動諸患，順動病因順不動病因前後故，受二種苦受。如是人無我見不滅同我見，及生空法無我執不離，自順煩惱病故。前後取二種滅，故名為滅。菩薩不如是。是中滅善勝者，如經「譬如有人怖畏虛空」如是等。「如人空中自念分別橫執計作物怖畏，彼已作如是言：除此空除此空」如是等。如是住人無我中，不住法無我，我慢故生怖畏。于虛空處不可說事中，橫執虛、橫安執已，安執故色等故色等想，求彼斷事。菩薩不爾，是中有此心亂勝事，故言「迦葉！譬如畫師，自畫作恐怖夜叉鬼像如是」等。如是失行亂者，住人無我故，自分別念實有境界。彼以想等倒故，令成顛倒。菩薩不爾。云何釋說因？以二種喻：一者幻師喻；二者二木相磨喻。初喻示現觀能取者，人無我智唯取諸行，彼以法無我智觀，是法無我智名為能取及觀。然彼人無我智與法無我智為因，以有彼故有此喻。若幻師與幻人為因，喻若幻人食，彼師如是行者，以法無我智、眾生無我智離假名性故空，離彼分別故寂，可舍相故無有堅固，空無物故。不牢觀者如食，第二喻示現。譬如二實證得，是中如實證得所有
觀，彼能取所取寂靜思惟念因不捨離，永得彼內知決定智生。是中觀所取者，謂眾生無我智觀，能取者行法無我智，彼二如上下二木順故。寂靜思惟以寂靜因故，內所證知生決定知，名為真實證。此之二木喻，顯示有因可得，喻如因磨二木故生火，生已還燒彼二木。如是人無我、法無我智行因，生是法無我智，以緣內智決定生智。彼行智所有妄念計執性，彼如實觀而能燒。云何說遍至空？亦以一相義故，還彼法無我智中如實見故。言譬如然燈時一切黑闇皆悉自滅，此喻解釋說是中如實見故，無智等離假名性故。空者，如是不執故。不可取寂滅者，不覺故。云何如是釋彼空？一者業滅煩惱滅，是現對治故。言「迦葉！譬如宅內，若室若房若屋中過千歲以來乃至其黑闇」者，諸結業是此喻說。是中顯示滅至失者，尋即所生智慧光明能滅無始以來諸業煩惱。若能如是速滅諸煩惱者，何故菩薩久長行世間？二喻示現得勝果故。言「迦葉！譬如種在空中乃至諸使雜世間法能長佛法」者，雜穢良田中能生長種子。如是等喻，示現此事菩薩向涅槃心故，不捨眾生為得佛法故愿取世間，已迴向發願諸善根故，長夜中行行。是中涅槃是無為，喻如虛空，彼依故不長諸佛法。世間如煩惱雜穢田，菩薩大悲亦如煩惱雜穢地處，持彼地故，能增
【現代漢語翻譯】 現代漢語譯本 觀想，如果一個人能夠不捨棄對能取（grāhaka，能認知的主體）和所取（grāhya，被認知的客體）寂靜狀態的思惟和憶念，那麼他將永遠獲得內在的、確定的智慧生起。這裡所說的『觀所取』，是指對眾生無我（pudgala-nairātmya）的智慧觀照；『能取』，是指行持諸法無我（dharma-nairātmya）的智慧。這兩者就像上下兩塊木頭相互摩擦一樣順暢。通過寂靜的思惟，因為寂靜的因緣，內在所證知的會生起確定的智慧，這被稱為真實的證悟。這兩個木頭的比喻，顯示了因緣是可以獲得的，就像通過摩擦兩塊木頭而生火一樣，火生起后還會燒掉這兩塊木頭。同樣，人無我和法無我的智慧行持作為因緣，會生起法無我的智慧，因為緣于內在的智慧，確定的智慧得以生起。這種行持智慧所具有的妄念和執著，可以通過如實的觀照而被燒燬。如何說『遍至空』呢？也是因為一相（eka-lakṣaṇa）的意義，從而在法無我的智慧中如實地見到。譬如點燃燈時，一切黑暗都會自然消滅，這個比喻解釋說，因為在這種觀照中如實地見到，所以沒有無智等同於虛假名相的自性。空性，就是這樣不執著的緣故。不可取和寂滅，是因為沒有覺察的緣故。如何這樣解釋空性呢？一是業的滅除和煩惱的滅除，這是直接的對治方法。『迦葉（Kāśyapa，佛陀的弟子名）！譬如宅內，若室若房若屋中過千歲以來乃至其黑闇』，各種結縛和業就是這個比喻所說的。這裡顯示了滅除直至消失，尋即所生智慧光明能滅無始以來諸業煩惱。如果能夠這樣迅速地滅除各種煩惱，那麼菩薩為什麼還要長久地在世間修行呢？這是用兩個比喻來示現獲得殊勝的果報。『迦葉！譬如種在空中乃至諸使雜世間法能長佛法』，就像在混雜污穢的良田中能夠生長種子一樣。這些比喻，示現了這件事：菩薩因為趨向涅槃（nirvāṇa，寂滅）的心，不捨棄眾生，爲了獲得佛法而願意取受世間，因為已經迴向和發願了各種善根，所以在漫長的黑夜中不斷地修行。這裡，涅槃是無為法（asaṃskṛta），比喻就像虛空一樣，因為依靠它，佛法不會增長。世間就像充滿煩惱和污穢的田地，菩薩的大悲也像充滿煩惱和污穢的處所，因為持有這個處所，所以能夠增長佛法。 English version Contemplate, if one can unremittingly think of and remember the tranquility of the grāhaka (the subject that cognizes) and the grāhya (the object that is cognized), then he will forever obtain the arising of inner, definite wisdom. The 'contemplated object' here refers to the wisdom of contemplating the pudgala-nairātmya (selflessness of persons); the 'cognizing subject' refers to the wisdom of practicing dharma-nairātmya (selflessness of phenomena). These two are as smooth as two pieces of wood rubbing against each other. Through tranquil contemplation, because of the cause of tranquility, the internally realized will give rise to definite wisdom, which is called true realization. The analogy of the two pieces of wood shows that the cause can be obtained, just as fire is produced by rubbing two pieces of wood, and the fire will burn the two pieces of wood. Similarly, the practice of wisdom of selflessness of persons and selflessness of phenomena as a cause will give rise to the wisdom of selflessness of phenomena, because relying on inner wisdom, definite wisdom can arise. The delusions and attachments possessed by this practice of wisdom can be burned away by true contemplation. How is it said that 'pervading to emptiness'? It is also because of the meaning of eka-lakṣaṇa (one characteristic), thereby truly seeing in the wisdom of dharma-nairātmya. For example, when a lamp is lit, all darkness will naturally disappear. This analogy explains that because one truly sees in this contemplation, there is no ignorance that is equal to the nature of false names. Emptiness is the reason for not being attached in this way. Unattainability and extinction are because of not being aware. How to explain emptiness in this way? First, the extinction of karma and the extinction of afflictions are direct antidotes. 'Kāśyapa (name of a disciple of the Buddha)! For example, in a house, whether it is a room or a house, the darkness that has been there for thousands of years,' the various bonds and karma are what this analogy refers to. This shows that the extinction reaches disappearance, and the light of wisdom that arises immediately can extinguish all karma and afflictions from beginningless time. If one can extinguish various afflictions so quickly, then why do Bodhisattvas practice in the world for so long? This is to show the attainment of superior rewards through two analogies. 'Kāśyapa! For example, planting in the air, even if various worldly laws are mixed, can grow the Buddha's Dharma,' just as seeds can grow in good fields mixed with filth. These analogies show this matter: Because Bodhisattvas are inclined towards the mind of nirvāṇa (extinction), they do not abandon sentient beings, and in order to obtain the Buddha's Dharma, they are willing to take the world, because they have already dedicated and vowed various good roots, so they continue to practice in the long night. Here, nirvāṇa is asaṃskṛta (unconditioned), and the analogy is like space, because relying on it, the Buddha's Dharma will not grow. The world is like a field full of afflictions and filth, and the great compassion of Bodhisattvas is also like a place full of afflictions and filth, because holding this place, it can increase the Buddha's Dharma.
【English Translation】 Contemplate, if one can unremittingly think of and remember the tranquility of the grāhaka (the subject that cognizes) and the grāhya (the object that is cognized), then he will forever obtain the arising of inner, definite wisdom. The 'contemplated object' here refers to the wisdom of contemplating the pudgala-nairātmya (selflessness of persons); the 'cognizing subject' refers to the wisdom of practicing dharma-nairātmya (selflessness of phenomena). These two are as smooth as two pieces of wood rubbing against each other. Through tranquil contemplation, because of the cause of tranquility, the internally realized will give rise to definite wisdom, which is called true realization. The analogy of the two pieces of wood shows that the cause can be obtained, just as fire is produced by rubbing two pieces of wood, and the fire will burn the two pieces of wood. Similarly, the practice of wisdom of selflessness of persons and selflessness of phenomena as a cause will give rise to the wisdom of selflessness of phenomena, because relying on inner wisdom, definite wisdom can arise. The delusions and attachments possessed by this practice of wisdom can be burned away by true contemplation. How is it said that 'pervading to emptiness'? It is also because of the meaning of eka-lakṣaṇa (one characteristic), thereby truly seeing in the wisdom of dharma-nairātmya. For example, when a lamp is lit, all darkness will naturally disappear. This analogy explains that because one truly sees in this contemplation, there is no ignorance that is equal to the nature of false names. Emptiness is the reason for not being attached in this way. Unattainability and extinction are because of not being aware. How to explain emptiness in this way? First, the extinction of karma and the extinction of afflictions are direct antidotes. 'Kāśyapa (name of a disciple of the Buddha)! For example, in a house, whether it is a room or a house, the darkness that has been there for thousands of years,' the various bonds and karma are what this analogy refers to. This shows that the extinction reaches disappearance, and the light of wisdom that arises immediately can extinguish all karma and afflictions from beginningless time. If one can extinguish various afflictions so quickly, then why do Bodhisattvas practice in the world for so long? This is to show the attainment of superior rewards through two analogies. 'Kāśyapa! For example, planting in the air, even if various worldly laws are mixed, can grow the Buddha's Dharma,' just as seeds can grow in good fields mixed with filth. These analogies show this matter: Because Bodhisattvas are inclined towards the mind of nirvāṇa (extinction), they do not abandon sentient beings, and in order to obtain the Buddha's Dharma, they are willing to take the world, because they have already dedicated and vowed various good roots, so they continue to practice in the long night. Here, nirvāṇa is asaṃskṛta (unconditioned), and the analogy is like space, because relying on it, the Buddha's Dharma will not grow. The world is like a field full of afflictions and filth, and the great compassion of Bodhisattvas is also like a place full of afflictions and filth, because holding this place, it can increase the Buddha's Dharma.
長菩薩佛法。
問曰：云何依下劣有為法中能增長菩薩無上佛法？
以蓮華喻顯釋，故言「迦葉！譬如卑濕淤泥乃生蓮華。菩薩亦爾，于生死泥邪定眾生中，菩薩乃生佛」法。
問曰：若如是者，諸聲聞于菩薩中無此十二種勝事。何等十二種？所謂修習現諸雜善根勝事；修智行勝事；解脫果所攝盡無生智解脫同至勝事；滅降伏諸魔怨等勝事；無學勝事；阿羅漢勝事。應供義故說眾上勝事，依四雙八人故。明諸說者上勝事，現法中得涅槃說法故。明眾生中上勝事，乃至眾生乃至九眾生處，如是中得最寂滅勝事。於心得自在勝事，及難伏生勝事，為防難故，說諸喻應知。為防初勝難故，說二種大海生酥喻，無量眾生不受受用相似法故。第二防難菩薩智有二，自及他無量眾生身中障對治故。第三護難彼有二種，丈夫人喻，如上夫人處解脫應知。如貧人處諸聲聞乘及愿。是婢使處者，不捨眾生故。王處者，諸大乘愿，以防護諸怨故。初轉輪王喻，與如來真子故，防護無學勝事。第二轉輪王喻，不斷佛種事故。防護阿羅漢勝事，堪應供故。說第三轉輪王喻，授薩婆若因故。防護說眾上勝事。以毗琉璃喻，初攝得菩提心故。防護說法者，上勝事故。說藥樹王喻，能與眾生除煩惱病故。防護明眾生中上勝事喻者，
【現代漢語翻譯】 現代漢語譯本：
長菩薩佛法。
問：如何依靠下劣的有為法來增長菩薩無上的佛法？（有為法：指因緣和合而生的，會變化的事物。菩薩：立志于覺悟的眾生。佛法：佛教的教義。）
用蓮花的比喻來顯明解釋，所以說：『迦葉（佛陀的弟子名）！譬如在卑濕的淤泥中才能生長出蓮花。菩薩也是這樣，在生死輪迴的污泥和邪見的眾生中，菩薩才能生出佛法。』
問：如果像這樣，那麼諸位聲聞（聽聞佛陀教誨而修行的人）在菩薩中就沒有這十二種殊勝之處。是哪十二種呢？就是：修習並顯現各種善根的殊勝；修習智慧和行為的殊勝；解脫果所包含的盡無生智（斷盡煩惱，不再受生）和解脫共同到達的殊勝；滅除和降伏各種魔怨等的殊勝；無學（不再需要學習）的殊勝；阿羅漢（斷盡煩惱，證得解脫的聖者）的殊勝。因為應供養的緣故，說是大眾之上的殊勝，因為依靠四雙八輩（佛教的修行階位）的緣故。闡明說法者之上的殊勝，因為在現世中得到涅槃（寂滅）並說法的緣故。闡明眾生中的殊勝，乃至眾生乃至九種眾生之處，像這樣得到最寂滅的殊勝。對於心得自在的殊勝，以及難以調伏的眾生的殊勝，爲了防止詰難的緣故，所說的各種比喻應當知道。爲了防止最初的殊勝的詰難，說了兩種大海生酥的比喻，因為無量眾生不接受受用相似佛法的緣故。第二種防止詰難菩薩的智慧有兩種，在自己和他無量眾生的身中對治障礙的緣故。第三種守護詰難，他們有兩種，丈夫人的比喻，如上面夫人的處境解脫應當知道。如貧人的處境諸位聲聞乘坐的交通工具和願望。是婢女使者的處境，因為不捨棄眾生的緣故。國王的處境，是諸大乘的願望，用來防護各種怨敵的緣故。最初的轉輪王的比喻，因為給予如來的真子的緣故，防護無學的殊勝。第二轉輪王的比喻，不斷絕佛種的事故。防護阿羅漢的殊勝，堪能應供養的緣故。說第三轉輪王的比喻，授予一切智智（薩婆若）的因的緣故。防護說大眾之上的殊勝。用毗琉璃（一種寶石）的比喻，最初攝取得到菩提心（覺悟之心）的緣故。防護說法者之上的殊勝事故。說藥樹王的比喻，能夠給與眾生去除煩惱疾病的緣故。防護闡明眾生中之上的殊勝的比喻是，
【English Translation】 English version:
Chang Bodhisattva Dharma.
Question: How can one increase the unsurpassed Buddha Dharma of a Bodhisattva by relying on inferior conditioned dharmas? (Conditioned dharmas: things that arise from causes and conditions and are subject to change. Bodhisattva: a being who aspires to enlightenment. Buddha Dharma: the teachings of Buddhism.)
It is explained and revealed through the metaphor of the lotus flower, hence it is said, 'Kashyapa (name of one of Buddha's disciples)! Just as a lotus flower grows from the base, moist mud, so too, a Bodhisattva arises from the mud of samsara (cycle of birth and death) and sentient beings with wrong views, and from this, the Bodhisattva gives rise to the Buddha Dharma.'
Question: If this is the case, then the Shravakas (those who listen to the Buddha's teachings and practice) do not have these twelve superior qualities in comparison to Bodhisattvas. What are these twelve? They are: the superiority of cultivating and manifesting various roots of goodness; the superiority of cultivating wisdom and conduct; the superiority of jointly attaining the liberation of the fruit of liberation, which encompasses the exhaustion of the wisdom of non-arising (extinguishing afflictions and no longer being reborn); the superiority of eradicating and subduing various demonic hindrances, etc.; the superiority of being beyond learning (no longer needing to learn); the superiority of being an Arhat (a saint who has extinguished afflictions and attained liberation). Because of the reason for being worthy of offerings, it is said to be the superiority above the masses, because of relying on the four pairs and eight types of people (stages of Buddhist practice). Elucidating the superiority above those who expound the Dharma, because of attaining Nirvana (cessation) in this life and expounding the Dharma. Elucidating the superiority among sentient beings, even among sentient beings, even in the nine abodes of sentient beings, in this way, attaining the most tranquil cessation is superior. Regarding the superiority of being at ease in the mind, and the superiority of sentient beings who are difficult to tame, for the sake of preventing objections, the various metaphors that are spoken should be understood. For the sake of preventing objections to the initial superiority, two metaphors of ghee arising from the great ocean are spoken, because countless sentient beings do not accept and utilize similar Dharmas. The second prevention of objections is that the wisdom of the Bodhisattva is twofold, because it counteracts obstacles in the bodies of oneself and countless other sentient beings. The third protection against objections is that they are twofold, the metaphor of a husband, as the liberation of the situation of the wife above should be understood. Like the situation of the poor, the vehicles and vows that the Shravakas ride. The situation of the servant is because they do not abandon sentient beings. The situation of the king is the vows of the Great Vehicle, used to protect against various enemies. The metaphor of the first Chakravartin King (wheel-turning king) is because of giving the true son of the Tathagata (Thus Come One), protecting the superiority of being beyond learning. The metaphor of the second Chakravartin King is the event of not cutting off the seed of Buddhahood. Protecting the superiority of the Arhat, being worthy of offerings. Speaking the metaphor of the third Chakravartin King, because of bestowing the cause of all-knowing wisdom (Sarvajna). Protecting the superiority of speaking above the masses. Using the metaphor of Beryl (a type of gemstone), because of initially gathering and obtaining the Bodhicitta (mind of enlightenment). Protecting the event of the superiority above those who expound the Dharma. Speaking the metaphor of the King of Medicine Trees, being able to give sentient beings the removal of afflictions and illnesses. The metaphor of protecting and elucidating the superiority above sentient beings is,
無能捨月輪，如是能作一切眾生智慧光明故。防護得最寂滅勝事，作月初喻，集功德智因助得菩提故。防護心得自在勝事喻琉璃珠，菩薩得薩婆若果故。防護難復生勝事，喻如治毗琉璃珠故。心自在勝利養等諸聲聞功德者，依菩薩故。如是此諸喻略說菩薩于聲聞中示勝功德故。自此已后廣說諸功德。有幾種聲聞，聲聞戒中菩薩戒有何勝事。有四種聲聞，復有十三種相，諸聲聞戒中菩薩戒有勝事應知。是中有四種聲聞者，謂應聲聞、我慢聲聞、作菩提愿聲聞及定滅性聲聞。是中應聲聞者，若為度眾生故，諸佛菩薩所化，是名應聲聞。我慢聲聞者，若唯眾生無我智故及邪法無我慢執智故以為凈，是名我慢聲聞。作菩提愿聲聞者，若從本來憐愍心微少，以親近如來及以習故，于上妙佛法中身心信作功德相熏成，雖彼盡至住無漏戒中，而諸佛為勸說諸方便，彼以此因令得修大菩提；雖如是修菩提，然後行中而是鈍根故及樂凈故，非如初發心而有佛性者，是故名菩提愿聲聞。定滅性聲聞者，若從本來愍心微薄性故，一向背眾生及怖畏世間苦心故，唯住向涅槃故，不堪得修大菩提。譬如二王子，形貌無異等同受王諸樂，于中一善達王法技藝等事，第二不如是。此二王子有技藝中勝故，非受用樂處，如是菩薩住無漏戒中及滅定性聲聞
【現代漢語翻譯】 現代漢語譯本 不能捨棄如月輪般的功德，因為菩薩能為一切眾生帶來智慧光明。防護能獲得最寂靜涅槃的殊勝之事，如同以月亮作比喻，積累功德和智慧是獲得菩提的助緣。防護心得自在的殊勝之事，如同琉璃珠，因為菩薩能獲得薩婆若（Sarvajna，一切智）的果位。防護難以再次產生（惡念）的殊勝之事，如同打磨過的毗琉璃珠。心自在的勝利能滋養聲聞的功德，這是依仗菩薩的緣故。這些比喻簡略地說明了菩薩在聲聞中展現的殊勝功德。從這裡開始，將廣泛地闡述各種功德。有幾種聲聞？菩薩戒在聲聞戒中有哪些殊勝之處？有四種聲聞，又有十三種相，應當知道菩薩戒在聲聞戒中有殊勝之處。這四種聲聞是：應聲聞、我慢聲聞、作菩提愿聲聞和定滅性聲聞。應聲聞是指，爲了度化眾生，由諸佛菩薩所化現的聲聞，這稱為應聲聞。我慢聲聞是指，僅僅因為眾生無我的智慧，以及對邪法無我慢執的智慧而自以為清凈的聲聞，這稱為我慢聲聞。作菩提愿聲聞是指，從一開始憐憫心就很少，因為親近如來以及修習的緣故，在上妙佛法中身心信受，並熏習功德之相，即使他們最終安住于無漏戒中，諸佛也會勸說各種方便法門，他們因此得以修習大菩提；雖然如此修習菩提，但在修行過程中因為是鈍根，並且樂於清凈，不像最初發心時那樣具有佛性，所以稱為菩提愿聲聞。定滅性聲聞是指，從一開始憐憫心就非常薄弱，一味地背離眾生，並且因為畏懼世間的苦難，只想著安住于涅槃，因此無法修習大菩提。譬如兩個王子，形貌沒有差別，一同享受王者的各種快樂，其中一個精通王法技藝等事，第二個則不然。這兩個王子因為技藝上的勝劣而有差別，而非在享受快樂方面，如同菩薩安住于無漏戒中，以及滅定性聲聞。
【English Translation】 English version One cannot relinquish the moon-like wheel of merit, as the Bodhisattva is capable of bringing the light of wisdom to all sentient beings. Protection leads to the supreme achievement of tranquil Nirvana, likened to the moon, as the accumulation of merit and wisdom aids in attaining Bodhi (Enlightenment). Protection leads to the supreme achievement of a mind at ease, likened to a Vaidurya (Lapis Lazuli) gem, as the Bodhisattva attains the fruit of Sarvajna (all-knowing). Protection leads to the supreme achievement of preventing rebirth (in lower realms), likened to polishing a Vaidurya gem. The victory of a mind at ease nourishes the virtues of Shravakas (Disciples), relying on the Bodhisattva. These metaphors briefly illustrate the Bodhisattva's superior virtues among Shravakas. From here onwards, various virtues will be extensively elaborated. How many types of Shravakas are there? What are the superior aspects of the Bodhisattva's precepts compared to the Shravaka's precepts? There are four types of Shravakas, and thirteen characteristics, it should be known that the Bodhisattva's precepts are superior to the Shravaka's precepts. Among these, the four types of Shravakas are: Responsive Shravakas, Arrogant Shravakas, Bodhi-aspiring Shravakas, and those destined for extinction. Responsive Shravakas refer to those transformed by Buddhas and Bodhisattvas for the sake of liberating sentient beings; these are called Responsive Shravakas. Arrogant Shravakas refer to those who consider themselves pure solely because of their wisdom of the non-self of sentient beings and their wisdom of non-attachment to the arrogance of heretical doctrines; these are called Arrogant Shravakas. Bodhi-aspiring Shravakas refer to those who initially have little compassion but, through proximity to the Tathagata (Buddha) and practice, develop faith in the supreme Dharma (teachings) of the Buddha, cultivating the characteristics of merit; even if they ultimately abide in the undefiled precepts, the Buddhas will encourage various skillful means, enabling them to cultivate great Bodhi; although they cultivate Bodhi in this way, they are dull-witted and fond of purity, lacking the Buddha-nature of those who initially aspire to enlightenment; therefore, they are called Bodhi-aspiring Shravakas. Those destined for extinction refer to those who, from the beginning, have very little compassion, turn away from sentient beings, and fear the suffering of the world, only desiring to abide in Nirvana; therefore, they are incapable of cultivating great Bodhi. For example, two princes, identical in appearance and equally enjoying the pleasures of kingship, one is skilled in royal laws and arts, while the other is not. The difference between these two princes lies in their skill, not in their enjoyment of pleasure, just as the Bodhisattva abides in the undefiled precepts, and those destined for extinction.
應知。彼復有勝事，身中應知。及習諸白法處、智集處、相似處、性處、家持處、行處、神力處、修行處、福田處、上勝處、因果處及依生處應知。譬如種在空中而能生長者無有是處，種在雜穢良田中則能生長。高原陸地不生蓮華。如是等喻，示現定滅性聲聞及說菩薩至心信勝事。定滅性聲聞如雜穢地，諸雜行於雜泥煩惱染，還恕諸眾生中背故。一向涅槃界如地處熾然，于凈眾生界中同心及住心，反質菩薩向涅槃心及住凈眾生心，不捨有煩惱眾生度故，取雜染世間及攝取眾生，雖迭互等喻集諸白法處，示現作勝事。聲聞有諸白法微薄，唯益自己；菩薩法無量，利益增長一切眾生如子。譬如父以生酥長養諸子，菩薩亦爾，自善根無量如生酥，養育增長新學菩薩如子男子。虛空唯等示現智集勝事。聲聞以無漏智故，唯見自身空寂。諸煩惱中，菩薩者憐愍故同證智，令回與十方一切眾生，發願向無上菩提故。最大夫人及婢使喻，示現相似勝處。聲聞念勝解脫。最大夫人母處狹劣小意，如父貧窮心增長不成佛子。諸菩薩者舍下劣凡夫眾生性，念婢使母處，以上念心如灌頂大王成就故，名為佛子。初轉輪王喻，示現性處勝事。如轉輪聖王子成就諸力，成就勢力成就至威，以無轉輪王相故不堪作轉輪聖王。聲聞亦爾，以勤精進故成
【現代漢語翻譯】 現代漢語譯本： 須知，菩薩還有殊勝之處，這應當在自身中瞭解。以及修習各種白法之處（指清凈的法門）、智慧聚集之處、相似之處、自性之處、持家之處、行為之處、神力之處、修行之處、福田之處、殊勝之處、因果之處以及所依之處，都應當瞭解。譬如種子種在空中而能生長是不可能的，種在肥沃但混雜穢物的良田中才能生長。高原陸地不生長蓮花。這些比喻，是爲了顯示入定滅盡性的聲聞，以及說明菩薩至誠相信殊勝之事。入定滅盡性的聲聞就像混雜穢物的土地，各種雜亂的行為沾染著煩惱，還遠離眾生。一味趨向涅槃境界就像熾熱的土地，對於清凈的眾生界，他們不能同心同住，反而背離菩薩趨向涅槃之心，以及安住于清凈眾生之心，不捨棄有煩惱的眾生去度化，從而攝取混雜染污的世間和攝取眾生，雖然用各種比喻來彙集各種白法之處，是爲了顯示菩薩所作的殊勝之事。聲聞所擁有的各種白法微薄，只利益自己；菩薩的法無量無邊，利益和增長一切眾生如同對待自己的孩子。譬如父親用生酥來養育孩子，菩薩也是這樣，自身的善根無量無邊如同生酥，養育和增長新學的菩薩如同對待自己的孩子。虛空的比喻，只是爲了顯示智慧聚集的殊勝之事。聲聞因為擁有無漏智慧，所以只看到自身空寂。菩薩因為憐憫眾生，所以共同證得智慧，並將智慧迴向給十方一切眾生，發願趨向無上菩提。最大的夫人和婢女的比喻，是爲了顯示相似的殊勝之處。聲聞只想著殊勝的解脫。最大的夫人如同母親，心胸狹窄，心意卑劣，如同貧窮的父親，不能成就佛子。菩薩捨棄下劣凡夫眾生的自性，想著婢女的母親，以高尚的心念如同灌頂大王一樣成就，所以被稱為佛子。初轉輪王的比喻，是爲了顯示自性的殊勝之處。如同轉輪聖王的王子成就各種力量，成就勢力，成就至高的威嚴，但因為沒有轉輪王的相貌，所以不能成為轉輪聖王。聲聞也是這樣，因為勤奮精進的緣故成就了。
【English Translation】 English version: It should be known that the Bodhisattva also has superior qualities, which should be understood within oneself. And one should understand the places for practicing various white dharmas (referring to pure Dharma practices), the places where wisdom gathers, the places of similarity, the places of inherent nature, the places of household management, the places of conduct, the places of supernatural powers, the places of practice, the places of blessed fields, the places of supreme excellence, the places of cause and effect, and the places of reliance. For example, it is impossible for a seed to grow if planted in the air, but it can grow if planted in fertile soil mixed with impurities. Lotuses do not grow on high plateaus. These metaphors are to show the Shravakas who enter the state of cessation and to explain the Bodhisattvas' sincere belief in superior matters. The Shravakas who enter the state of cessation are like impure land, with various mixed actions contaminated by afflictions, and they turn away from sentient beings. Heading solely towards Nirvana is like scorching land; they cannot be of one mind and dwell together in the realm of pure beings. Instead, they turn away from the Bodhisattva's mind towards Nirvana and dwelling in the pure mind of sentient beings, not abandoning afflicted beings to liberate them, thereby grasping the mixed and defiled world and grasping sentient beings. Although various metaphors are used to gather various places of white dharmas, it is to show the superior deeds performed by the Bodhisattva. The Shravakas have meager white dharmas, only benefiting themselves; the Bodhisattva's Dharma is immeasurable, benefiting and increasing all sentient beings as if treating their own children. For example, a father nourishes his children with ghee; the Bodhisattva is also like that, with his own immeasurable roots of goodness like ghee, nurturing and increasing newly learning Bodhisattvas as if treating his own sons. The metaphor of emptiness is only to show the superior matter of the gathering of wisdom. Because the Shravakas possess non-outflow wisdom, they only see their own emptiness and stillness. Because the Bodhisattvas have compassion for sentient beings, they jointly attain wisdom and dedicate it to all sentient beings in the ten directions, vowing to strive towards unsurpassed Bodhi. The metaphor of the greatest lady and the maidservant is to show the superior place of similarity. The Shravakas only think of superior liberation. The greatest lady is like a mother, narrow-minded and inferior in intention, like a poor father, unable to become a Buddha's son. The Bodhisattvas abandon the inferior nature of ordinary sentient beings, thinking of the maidservant's mother, achieving with noble thoughts like a crowned king, therefore they are called Buddha's sons. The metaphor of the initial wheel-turning king is to show the superior matter of inherent nature. Like the prince of a wheel-turning sage king who achieves various powers, achieves influence, and achieves supreme majesty, but because he does not have the appearance of a wheel-turning king, he cannot become a wheel-turning sage king. The Shravakas are also like that, achieving due to diligent effort.
就諸力，諦善巧故成就勢力，不捨心故成就至威，無佛性相故，諸佛如來不與擁護攝取。菩薩以第二轉輪王喻，示現持家勝事。聲聞雖盡至故，未來不能持佛家，初發心菩薩堪能故。第三轉輪聖王喻，示現行勝處。聲聞雖得盡至，諸天聖人不如是恭敬讚歎，如新行菩薩毗琉璃寶珠喻，示現神力勝事盡至。菩薩從初地，以智慧神力故，退一切聲聞緣覺。雪山藥樹喻，示現修行勝事。聲聞雖成就智慧滅煩惱病，智藥滅眾生煩惱病。反質菩薩者，唯常行益他故。星宿喻，示現福田勝事。雖盡至聲聞，不能以智慧光照眾生故，不作福田度一切人天，如不滅煩惱菩薩一切人天而作福田。月初月喻，示現於勝中示現勝事。一切時聲聞中，諸佛如來常勝，彼勝中諸菩薩復轉勝彼，從菩薩而成故。諸菩薩有二種相故，轉勝應知。如是彼亦教化眾生及成熟佛法，是故有菩提及得果，隨所化眾生令得解脫。譬如營作影者成奇異怖心不于食者，此亦如是應知。譬如諸天及人，一切世間善持琉璃，此喻示現因果勝事。聲聞雖一向修集凈法勝因，復值親近無量善知識，不能令得大菩提果。反質故說諸菩薩者，能令得大菩提果故。譬如治毗琉璃寶喻，示現依生勝事。諸聲聞者，依菩薩故而出現世間，非菩薩依聲聞而出世間。為滅惡持住義故，語尊者
【現代漢語翻譯】 現代漢語譯本 關於諸力，因為菩薩精通真諦而成就勢力，因為不捨棄利益眾生的心而成就至高威德，因為沒有執著于佛的固定不變的性質和外在表象，所以諸佛如來不會特別擁護和攝取他們。菩薩以第二轉輪王（chakravartin，擁有轉輪寶的統治者）的比喻，來展示主持家業的殊勝之處。聲聞（śrāvaka，聽聞佛法而修行的弟子）雖然已經證得涅槃，但未來不能承擔如來家業，而初發菩提心的菩薩卻能勝任。第三轉輪聖王的比喻，展示了菩薩在修行上的殊勝之處。聲聞雖然證得涅槃，但諸天聖人不會像恭敬讚歎新修行的菩薩那樣恭敬讚歎他們。以毗琉璃寶珠（vaiḍūrya，一種寶石）的比喻，展示了菩薩神通力的殊勝之處。菩薩從初地（bhūmi，菩薩修行的階位）開始，憑藉智慧和神通力，就能超越一切聲聞和緣覺（pratyekabuddha，獨自悟道的修行者）。雪山藥樹的比喻，展示了菩薩修行的殊勝之處。聲聞雖然成就智慧能夠滅除自身的煩惱病，但菩薩的智慧之藥卻能滅除眾生的煩惱病。反過來說，菩薩總是行利他之事。星宿的比喻，展示了菩薩作為殊勝福田的功德。雖然證得涅槃的聲聞，不能以智慧之光照亮眾生，所以不能作為福田來度化一切人天，而不滅煩惱的菩薩卻能作為一切人天的福田。月初之月（新月）的比喻，展示了在殊勝之中更顯殊勝。在任何時候，諸佛如來都勝過聲聞，而在諸佛如來之上，諸菩薩又更加殊勝，因為他們是從菩薩的修行而成佛的。諸菩薩因為具有兩種殊勝的特質，所以更加殊勝，應當知曉。菩薩們既能教化眾生，又能使佛法成熟，因此能夠證得菩提，獲得果報，並隨所化度的眾生而令其獲得解脫。譬如有人制造幻影，使人產生奇異的恐懼，但幻影對真正吃飯的人卻沒有影響，這個道理也應該這樣理解。譬如諸天和人，一切世間都珍視琉璃寶珠，這個比喻展示了因果的殊勝。聲聞雖然一心一意地修集清凈之法，積累殊勝之因，並且親近無量善知識，但卻不能獲得大菩提的果報。反過來說，諸菩薩卻能使人獲得大菩提的果報。譬如打磨毗琉璃寶珠的比喻，展示了依止和出生的殊勝。諸聲聞是因為依止菩薩才出現於世間，而不是菩薩依止聲聞才出現於世間。爲了滅除惡行，持守正義，所以才對尊者這樣說。
【English Translation】 English version Regarding the various powers, Bodhisattvas achieve power through skillful understanding of the Truths, and attain supreme majesty through their unwavering commitment to benefiting beings. Because they do not cling to fixed characteristics or appearances of Buddhahood, the Buddhas and Tathagatas do not exclusively protect or embrace them. The Bodhisattva is likened to the second Chakravartin (wheel-turning king), demonstrating the excellence of managing a household. Although the Śrāvakas (disciples who learn by hearing) have attained Nirvana, they cannot uphold the Buddha's household in the future, whereas a Bodhisattva who has initially generated Bodhicitta (the mind of enlightenment) is capable. The analogy of the third Chakravartin illustrates the superior conduct of the Bodhisattva. Although Śrāvakas attain Nirvana, they are not revered and praised by gods and sages in the same way as a newly practicing Bodhisattva. The metaphor of the Vaiḍūrya (beryl) gem demonstrates the superior power of the Bodhisattva. From the first Bhūmi (stage of Bodhisattva development) onwards, Bodhisattvas surpass all Śrāvakas and Pratyekabuddhas (solitary Buddhas) through their wisdom and spiritual power. The analogy of the medicinal tree on the Snow Mountain illustrates the superior practice of the Bodhisattva. While Śrāvakas achieve the wisdom to extinguish their own afflictions, the medicinal wisdom of the Bodhisattva extinguishes the afflictions of all beings. Conversely, Bodhisattvas always act for the benefit of others. The metaphor of the stars illustrates the superior merit field of the Bodhisattva. Although Śrāvakas who have attained Nirvana cannot illuminate beings with the light of wisdom, and therefore cannot act as a field of merit to liberate all humans and gods, Bodhisattvas who have not extinguished their afflictions act as a field of merit for all humans and gods. The analogy of the new moon illustrates the manifestation of superiority within superiority. At all times, the Buddhas and Tathagatas are superior to the Śrāvakas, and among them, the Bodhisattvas are even more superior, because they become Buddhas through the practice of the Bodhisattva path. Bodhisattvas are even more superior because they possess two kinds of superior qualities, as should be known. They both teach sentient beings and mature the Dharma, therefore they can attain Bodhi and its fruits, and liberate sentient beings according to their capacity. Just as someone creating illusions causes strange fear in others but does not affect those who are actually eating, so too should this be understood. Just as gods and humans, the entire world, cherish beryl gems, this metaphor illustrates the superiority of cause and effect. Although Śrāvakas single-mindedly cultivate pure practices, accumulate superior causes, and associate with immeasurable virtuous friends, they cannot attain the great fruit of Bodhi. Conversely, it is said that Bodhisattvas can enable others to attain the great fruit of Bodhi. Just as the analogy of polishing a Vaiḍūrya gem illustrates the superiority of reliance and birth. The Śrāvakas appear in the world because they rely on the Bodhisattvas, not the other way around. In order to eliminate evil and uphold righteousness, it is said to the Venerable One.
摩訶迦葉言「迦葉：若有國中有駱駝咽黑頭仰明者，乃至彼國無有恐怖畏等事。是故迦葉！菩薩常應救護利益眾生」者，有何漸次說，自此已后示現得彼果益勝事。前所說言雜染煩惱泥中能長菩薩佛法，若爾非彼身中增長者，亦非諸菩薩令助彼身中者，云何彼身中而能增長菩薩？為眾生故修諸行，示現此說。若增長彼者，亦增道自己。經言「菩薩常應救護」如是等，示現至於四方一切世界一切菩薩愿利益眾生事。真實畢竟治者，所有離良醫療治身患，乃至離外道治煩惱，是名非真實治，假名故及顛倒故。是中菩薩者喻良醫應知。一切眾生如病者，諸病者如貪等，藥者如不凈等觀，如有三種相故。諸大動而生諸病，或以積諸惡故，或不應食而食故，或以舍諸病故。如是此三種因，噁心相故生心病，或以積諸貪等惡故，于長夜中諸貪等習故。或以見不應行而行，復現有行諸見等事故，或行顛倒事舍故。是中初煩惱病，不凈等對治應知。以不凈對治諸貪，慈心對治瞋恚，四因緣觀對治愚癡。如是等說有病故為說對治。諸空等依四種眾生故說：一者執見；二者樂著三摩拔提；三者喜樂諸生；四者于非解脫處而作解脫想。是中依執著諸見眾生故，言「一切諸見唯空能治，若起空見」如是等說應知。樂著三摩拔提故說無相，一切有
【現代漢語翻譯】 現代漢語譯本 摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）說：『迦葉（Kāśyapa）：如果一個國家裡有像駱駝一樣伸長脖子，抬頭仰望光明的人，那麼這個國家就不會有恐怖和畏懼的事情發生。所以，迦葉（Kāśyapa）！菩薩應該經常救護和利益眾生。』 那麼，這段話有什麼漸進的次第可說呢？從這裡開始，就示現了獲得那種果報利益的殊勝之事。前面所說，雜染的煩惱泥土中能夠生長菩薩的佛法，如果不是在他們自身中增長，也不是諸位菩薩幫助他們在自身中增長，那麼，菩薩又如何在他們自身中增長呢？這是爲了眾生的緣故而修習各種行為，示現了這種說法。如果增長他們，也就是增長了道本身。經文說『菩薩應該經常救護』等等，這是示現了遍及四方一切世界，一切菩薩都發愿利益眾生的事情。 真實而徹底的治療，是指遠離良醫來治療身體的疾病，乃至遠離外道來治療煩惱，這被稱為非真實的治療，因為是假名和顛倒的緣故。這裡，菩薩可以比喻為良醫。一切眾生如同病人，各種疾病如同貪婪等煩惱，藥物如同不凈觀等。這是因為有三種相的緣故。各種大的動亂會產生各種疾病，或者因為積累了各種惡行，或者因為不應該吃的東西而吃了，或者因為捨棄了各種疾病。像這樣，這三種原因是：噁心相會產生心病，或者因為積累了各種貪婪等惡行，在漫長的黑夜中習慣了各種貪婪等。或者因為看到了不應該做的事情而做了，又或者現在有實行各種見解等事情，或者實行顛倒的事情而捨棄了。這裡，最初的煩惱病，應該用不凈觀等對治。用不凈觀對治各種貪婪，用慈心對治嗔恚，用四因緣觀對治愚癡。像這樣說，因為有疾病的緣故，所以才說對治。諸如空性等，是依據四種眾生而說的：第一種是執著見解；第二種是樂於執著三摩拔提（Samāpatti，禪定）；第三種是喜歡各種生存；第四種是在非解脫之處而作解脫之想。這裡，依據執著各種見解的眾生，所以說『一切諸見唯有空性才能治療，如果生起空性之見』等等，應該這樣理解。因為樂於執著三摩拔提（Samāpatti，禪定），所以說無相，一切有
【English Translation】 English version Mahākāśyapa (one of the ten great disciples of the Buddha) said, 'Kāśyapa: If in a country there are people who, like camels, stretch their necks and look up to the light, then that country will be free from terror and fear. Therefore, Kāśyapa! Bodhisattvas should always protect and benefit sentient beings.' What gradual progression is there to be said in this? From this point onwards, it demonstrates the auspiciousness of attaining such a reward. What was said earlier, that the Buddha-dharma of Bodhisattvas can grow in the muddy soil of defiled afflictions, if it does not grow within their own bodies, nor do the Bodhisattvas help it grow within their own bodies, then how can Bodhisattvas grow within their own bodies? This is to cultivate various practices for the sake of sentient beings, demonstrating this teaching. If they grow, they also grow the path itself. The sutra says, 'Bodhisattvas should always protect,' and so on, demonstrating that throughout all worlds in all directions, all Bodhisattvas vow to benefit sentient beings. True and complete healing refers to being separated from a good doctor to treat physical illnesses, and even being separated from external paths to treat afflictions. This is called non-true healing because it is based on false names and inversions. Here, Bodhisattvas can be likened to good doctors. All sentient beings are like patients, various diseases are like greed and other afflictions, and medicine is like contemplating impurity and so on. This is because there are three aspects. Various great disturbances can cause various diseases, either because of accumulating various evil deeds, or because of eating things that should not be eaten, or because of abandoning various diseases. In this way, these three causes are: evil thoughts cause mental illnesses, or because of accumulating various greed and other evils, being accustomed to various greed and other things in the long night. Or because they have seen things that should not be done and have done them, or now there are things like practicing various views, or practicing inverted things and abandoning them. Here, the initial affliction-disease should be treated with contemplation of impurity and so on. Use contemplation of impurity to treat various greed, use loving-kindness to treat anger, and use the contemplation of the four causes to treat ignorance. Saying it this way, it is because there are diseases that treatment is spoken of. Such as emptiness, etc., are spoken of based on four kinds of sentient beings: the first is those who cling to views; the second is those who delight in clinging to Samāpatti (meditative absorption); the third is those who delight in various existences; and the fourth is those who think of liberation in non-liberation. Here, based on sentient beings who cling to various views, it is said, 'Only emptiness can cure all views, if the view of emptiness arises,' and so on, it should be understood in this way. Because they delight in clinging to Samāpatti, it is said to be without characteristics, all existence
無諸念分別相中無相故。示現一切有無，示令樂著三昧，依喜樂諸生故說無愿，滅一切欲色無色界等故說言無愿。依非解脫處而作解脫相，說非四倒。為滅一切倒故說四倒，見常等故。于非解脫處而生解脫相，舍習顛倒故，依有者故。廣略說四顛倒對治應知。有凡夫復有六種：依著身者，對治彼故說諸念處。煩惱散者，對治彼故說四正勤；迭互我慢所縛者故，對治說諸如意足；離修諸善故，對治彼說諸根及力；不達諸諦故，對治說諸覺道分；及喜好吉兇等見，對治故說諸道分。云何不順觀身墮身見，若我所見不分別，背善治法不信等應知。彼對治故，說諸根及力。「迦葉！所有閻浮提內諸醫師及醫師弟子中，耆婆醫王最為第一。迦葉！假使三千大千世界中所有眾生，彼一切皆如耆婆醫王，如是等耆婆相似諸眾生，示現諸論醫方多聞善巧勝故，有辨取見、教誨見疑悔等難治故，是中方便定心故，諸見等能作障」。如尊者闡陀說「諸大德！我作如是念：色是無常，乃至然復我行舍摩陀空無分別，滅愛離欲滅及涅槃中，心不安、不喜、不住、不解，我意迴轉生厭懈怠心。然何者是我所」。作如是說，彼爾時以智慧心念憶涅槃，不滅我身見故，言我當無故，于涅槃中心退轉生惱。然何者是我我所？不作如是念，此唯是行。以何
【現代漢語翻譯】 現代漢語譯本 于沒有各種念頭和分別的境界中，因為沒有相的緣故，（佛）示現一切有和無，指示（眾生）安於喜樂的三昧（Samadhi，一種精神集中狀態），因為依戀喜樂而產生各種生命，所以說『無愿』，爲了滅除一切對慾望和色相的執著，所以說『無愿』。對於不是解脫的地方卻產生解脫的錯覺，所以說不是四顛倒。爲了滅除一切顛倒的見解，所以說四顛倒，因為（凡夫）常見等。對於不是解脫的地方卻產生解脫的錯覺，爲了捨棄長期以來的顛倒習氣，因為執著于『有』的緣故。應該瞭解，四顛倒的對治方法有廣說和略說。 有凡夫又有六種情況：執著于身體的，爲了對治他們，所以說諸念處（念住）；煩惱散亂的，爲了對治他們，所以說四正勤；被相互之間的我慢束縛的，爲了對治他們，所以說諸如意足；遠離修習各種善行的，爲了對治他們，所以說諸根及力；不通達諸諦（真理）的，爲了對治他們，所以說諸覺道分；以及喜歡吉兇等迷信見解的，爲了對治他們，所以說諸道分。 怎樣才能不順著觀身而墮入身見呢？如果對於我所見的不加以分別，背離善法，不信等等，應該知道。爲了對治這些，所以說諸根及力。『迦葉（Kasyapa，人名）！在所有閻浮提（Jambudvipa，四大部洲之一）內的醫師和醫師弟子中，耆婆（Jivaka，人名）醫王是最為第一的。迦葉（Kasyapa）！假使三千大千世界中所有眾生，他們一切都如耆婆（Jivaka）醫王，像這樣與耆婆（Jivaka）相似的眾生，因為示現各種醫論醫方，多聞善巧而勝出，有辨取見、教誨見、疑悔等難以治療的毛病，在這種情況下，方便的定心，各種見解等能夠造成障礙』。 正如尊者闡陀（Chanda，人名）所說：『諸位大德！我這樣想：色是無常，乃至即使我修行舍摩陀（Samatha，止觀），空無分別，在滅愛離欲滅及涅槃（Nirvana，佛教術語，指解脫）中，心不安、不喜、不住、不解，我的意念迴轉，產生厭倦懈怠的心。然而什麼才是我所擁有的呢？』這樣說，他當時以智慧心念憶涅槃（Nirvana），因為沒有滅除我身見，說我將不存在，對於涅槃（Nirvana）中心生退轉和惱怒。然而什麼才是我和我所擁有的呢？不這樣想，這僅僅是修行。因為什麼？
【English Translation】 English version In the realm devoid of various thoughts and distinctions, because there is no form, (the Buddha) manifests all existence and non-existence, instructing (beings) to be content with the Samadhi (a state of mental concentration) of joy and pleasure. Because of attachment to joy and pleasure, various lives arise, hence the term 'non-wish'. To extinguish all attachments to desires and forms, hence the term 'non-wish'. To perceive liberation in a place that is not liberation, hence it is said not to be the four inversions. To extinguish all inverted views, hence the four inversions are spoken of, because (ordinary people) see permanence, etc. To perceive liberation in a place that is not liberation, to abandon long-held inverted habits, because of attachment to 'existence'. It should be understood that the methods of counteracting the four inversions can be explained extensively or briefly. There are also six types of ordinary people: those attached to the body, to counteract them, the mindfulness practices (Sati); those with scattered afflictions, to counteract them, the four right exertions; those bound by mutual arrogance, to counteract them, the four bases of power; those who are far from cultivating various good deeds, to counteract them, the faculties and powers; those who do not understand the truths, to counteract them, the parts of enlightenment; and those who like auspicious and inauspicious views, to counteract them, the parts of the path. How can one avoid falling into the view of self by not following the contemplation of the body? If one does not distinguish what one sees, turns away from good teachings, and lacks faith, it should be known. To counteract these, the faculties and powers are spoken of. 'Kasyapa (name of a person)! Among all the physicians and physician disciples in Jambudvipa (one of the four continents), Jivaka (name of a person) the king of physicians is the foremost. Kasyapa (name of a person)! Suppose all beings in the three thousand great thousand worlds were like Jivaka (name of a person) the king of physicians, such beings similar to Jivaka (name of a person), because they demonstrate various medical theories and prescriptions, are learned, skillful, and superior, have difficult-to-treat problems such as discriminatory views, instructive views, doubt, and regret. In this situation, expedient concentration, various views, etc., can create obstacles.' Just as Venerable Chanda (name of a person) said: 'Venerable sirs! I think like this: form is impermanent, even if I practice Samatha (calm abiding), emptiness without distinction, in the cessation of love, detachment from desire, and Nirvana (Buddhist term for liberation), my mind is uneasy, unhappy, does not abide, does not understand, my thoughts turn back, and a weary and lazy mind arises. But what is it that I possess?' Saying this, he then remembered Nirvana (Buddhist term for liberation) with a wise mind, because he had not extinguished the view of self, saying that I will not exist, and his mind retreated and became annoyed with Nirvana (Buddhist term for liberation). But what is it that I and what I possess? Do not think like this, this is merely practice. Because of what?
誰彼無？然此時世間道行不能治故，名為不可治。欲攝未入定心故，縛作疑悔，能散疑悔因故。除教誨者，唯諸佛如來並諸菩薩，無有諸毒患、有大力。是故唯說見疑悔，無力能覺知，意不能測，及不能說、不能誦、不能正說、不能以言。求此助道行已，求出世間行，有餘中心求，然後有餘。依眾生無我故，有二種應知。依法無我，有一緣入智等因，欲信本智信智，唯心是中諫斷，無緣覺及無我。因緣習中求覓，示現證人無我。于內外入中及依彼念識處中妄想橫念性故，心不可得。及成就無色等相，見性故示現證法無我。然是成就性故，作心事有護，不正取故。言「迦葉！心一切，諸佛不見故，言非自然故，不見示現住法體故，一切諸佛說三時見故」。如是先說無橫念分別性，彼橫念相，示現他性相說故，有依止故，言彼以何為性耳。于中明心及心數法。若以意墮唯是相，此云何世間成生死釋成如幻？唯是一心行者如河流，如是行厭離中心。何故不得解脫？釋成就如風。是中遠至者，一切事中以彼性故應知。如是難知，云何得解脫？釋成如燈焰。以無明緣力故行，示現彼盡故不行。若心煩惱力故染成；不者順如。彼煩惱不凈故，不見覺解脫，防護此患故，示現如虛空，防護諸患故，如虛空無分別故。示現如雷電唸唸滅
，貪等諸中不住故，示現無常相相故，示現防作異相患。雖凈心念念滅故，示現如獼猴，彼非悕求種種境界故散。是以順貪等各不能降，成有散故。何故不一切等共生？釋成如畫師事。何故不一切時？如是等造業釋成不住故。何故退現在業？或以木現氣力故生，釋成如王事，所有業修力最上，彼熏心故得增上成顯說。若如王者，何故自己能生諸苦？釋成如怨家故。何故自己如怨家？釋成如疾。聚家示現故。身等示現有四倒，順等行故防護患有如是。以何故生樂處而取生事？示現如怨家故，有三苦故，示現彼處亦生苦故。如是苦，何故不取苦對治？示現如奪人力夜叉鬼等，防護樂著三昧故。如次復何故不樂對治中示現如賊作事，不防護不將彼？助道行善根故。若以苦中作功德樂意樂住者，如是以何患示現？如具有勢無勢憎愛事。何故？癡狂故。著色等故，釋成如蛾滅燈故。「佛語迦葉：求是心相而不可得，若不可得則不可見。乃至如是聖性眾，非身作業、非口非意，彼性中亦無上中下差別，求是心相而不可得」者，有何漸次？示現他性相行已，如彼他性相求故，亦求橫妄念，及求成就性時彼示現。然彼橫妄想分別性，心理中求不可得。是故性相不可得，彼亦是以不可得，所顯成就性相心彼則無為。后時當說，示彼三世生
【現代漢語翻譯】 現代漢語譯本： 因為不住于貪婪等煩惱之中，所以示現無常的表相，示現防止造作各種不同表相的禍患。雖然清凈的心念也在念念生滅，所以示現如同獼猴一般，因為不希求各種境界而散亂。因此，順從貪婪等煩惱各自都無法降伏，成就了散亂的狀態。為什麼不是一切煩惱同時生起？這可以用畫師作畫來解釋。為什麼不是在所有時間都生起？這可以用造業來解釋，因為不是恒常不變的。為什麼會退失現在的業力？或者是因為木頭顯現出氣力而生起，這可以用國王的事情來解釋，所有通過修行而獲得的業力是最強大的，因為它熏習內心，所以能夠增上並顯現出來。如果像國王一樣，為什麼自己會產生各種痛苦？這可以用怨家來解釋。為什麼自己會像怨家一樣？這可以用疾病來解釋。聚集的家庭也示現出這一點。身體等示現出四種顛倒，因為順從各種煩惱而行，所以防護禍患就是這樣。因為什麼原因生於安樂之處卻還要承受生老病死之事？這示現如同怨家一般，因為有三種苦，所以示現即使在安樂之處也會產生痛苦。既然如此痛苦，為什麼不尋求對治痛苦的方法？這示現如同奪取人力的夜叉鬼等，是爲了防護對禪定的貪著。接下來，為什麼不在對治快樂的修行中示現如同盜賊作案一樣，不防護也不帶走那些東西？這是爲了幫助修道，增長善根。如果在痛苦中以作功德的快樂意樂安住，那麼會示現什麼樣的禍患？如同具有勢力或不具有勢力，以及憎恨和愛戀的事情。為什麼會這樣？因為愚癡和瘋狂。因為執著於色等，這可以用飛蛾撲火來解釋。「佛對迦葉說：『尋求心的相狀而不可得，如果不可得就不可見。乃至像這樣聖性的眾生，不是身體造作、不是口語、不是意念，在他們的本性中也沒有上下中等的差別，尋求心的相狀而不可得』，這有什麼次第？示現他人的自性相狀之後，如同尋求他人的自性相狀一樣，也尋求橫生的妄念，以及尋求成就自性的時刻，這些都示現出來。然而，那種橫生的妄想分別的自性，在心理中尋求是不可得的。所以自性相狀是不可得的，它也是以不可得來顯現成就自性相狀的心，那是無為的。之後會講述，示現那三世的生滅。
【English Translation】 English version: Because one does not dwell in greed and other afflictions, it demonstrates the aspect of impermanence, and shows the suffering of preventing the creation of various different appearances. Although pure thoughts are also arising and ceasing moment by moment, it demonstrates like a monkey, because it does not desire various realms and is scattered. Therefore, following greed and other afflictions, each is unable to subdue, resulting in a scattered state. Why do not all afflictions arise simultaneously? This can be explained by the analogy of a painter painting. Why not at all times? This can be explained by the creation of karma, because it is not constant. Why does present karma regress? Or it arises because wood manifests strength, which can be explained by the affairs of a king. All karma acquired through practice is the most powerful, because it permeates the mind, so it can increase and become manifest. If like a king, why does one generate various sufferings for oneself? This can be explained by an enemy. Why is oneself like an enemy? This can be explained by illness. The assembled family also demonstrates this. The body and so on demonstrate the four inversions, because following various afflictions, protecting against suffering is like this. For what reason does one take birth in a place of happiness but still endure birth, old age, sickness, and death? This demonstrates like an enemy, because there are three kinds of suffering, so it demonstrates that even in a place of happiness, suffering will arise. Since it is so painful, why not seek a remedy for suffering? This demonstrates like yakshas who seize people's strength, in order to protect against attachment to samadhi. Next, why not demonstrate in the practice of counteracting pleasure as if a thief is committing a crime, neither protecting nor taking those things away? This is to help cultivate the path and increase good roots. If one dwells in the joy of making merit in suffering, what kind of suffering will be demonstrated? Like having power or not having power, and matters of hatred and love. Why is this so? Because of ignorance and madness. Because of attachment to form and so on, this can be explained by a moth extinguishing a lamp. 'The Buddha said to Kashyapa: 'Seeking the appearance of the mind is unattainable, and if it is unattainable, it is invisible. Even such beings of holy nature, not acting with the body, not speaking with the mouth, not thinking with the mind, in their nature there is no difference of high, middle, or low, seeking the appearance of the mind is unattainable,' what is the sequence of this? After demonstrating the nature of others, just as seeking the nature of others, one also seeks horizontal delusions, and seeks the moment of achieving nature, these are all demonstrated. However, that nature of horizontal delusion and discrimination is unattainable in the mind. Therefore, the nature of appearance is unattainable, and it is also with unattainability that the mind that manifests the achievement of nature is non-active. Later it will be told, demonstrating the arising and ceasing of those three times.
事，非如入滅盡定當時心不等三世生。如是彼生事應知，示現過三世故。彼不過三世，起已復更生心故。若過三世者，彼亦不名有防護，橫執取故。傍名示現亦有亦無，妄想念他想性等故，顯說成就性故有。彼則不生者，以觀身因故彼則無。性者，于地獄等定性因故。彼無趣者，作生因故則無。滅者，已滅故。彼則無離者，以滅故。不離者，未滅故。彼則無行業者，謂陰故。彼是無為者，為顯彼故說此一切彼無為。今欲分別釋安是一切聖性本者，以此念故得彼聖處，諸聖以此為顯。然彼性以有餘、無餘涅槃所顯，及菩薩涅槃所顯。是中依有餘涅槃故，言無有持戒亦無破戒。以善學戒故無行，有餘滅故非行有餘，滅有餘故非不行諸煩惱。無心無心數法者，離染故。是中業者，復有煩惱因業故。亦無業報者，依無餘涅槃故，言以是義故作如是說。若無苦及無樂者，則是聖性，如前說言彼則無業者。三修多羅句者，說彼業差別。第四句說眾生差別，依菩薩涅槃故，言是性平等如虛空，乃至是性真凈，從本已來畢竟凈故。是性平等如虛空者，示現等同行，自益他益故是性無勝。一切諸法等味者，示現諸凈菩薩中彼不異故，一切菩提分法中不異勝故。是性寂靜遠離身心寂靜者，示現彼體不異故。是性隨順向涅槃者，示現他身中有
【現代漢語翻譯】 現代漢語譯本 事，並非像進入滅盡定（Nirodha-samāpatti）時那樣，心不等於過去、現在、未來三世所生。因此，應當瞭解那所生之事，是爲了示現超越三世的緣故。它並非不超越三世，因為生起之後又再次生心。如果超越三世，那也不稱為有防護，因為是橫加執取。傍名示現，既有也有沒有，因為有妄想念、他想性等等的緣故，爲了顯說成就性的緣故而說有。那不生者，因為觀察身體的因緣，所以那是不生的。性者，因為在地獄等等有定性的因緣。那沒有趣曏者，因為作為生起的因緣，所以沒有趣向。滅者，因為已經滅盡的緣故。那沒有遠離者，因為已經滅盡的緣故。不遠離者，因為尚未滅盡的緣故。那沒有行業者，指的是五陰（Skandha）的緣故。那是無為法者，爲了顯明那一切，所以說那是無為法。現在想要分別解釋什麼是所有聖性的根本，因為以此念頭而得到那聖處，諸聖者以此作為顯現。然而那聖性以有餘涅槃（sopadhishesa-nirvana）、無餘涅槃（nirupadhishesa-nirvana）所顯現，以及菩薩涅槃（Bodhisattva-nirvana）所顯現。其中依靠有餘涅槃的緣故，說沒有持戒也沒有破戒。因為善於學習戒律的緣故而沒有行，有餘滅盡的緣故不是行有餘，滅有餘的緣故不是不行諸煩惱。沒有心和心數法者，因為遠離染污的緣故。其中業者，又有煩惱因的業的緣故。也沒有業報者，依靠無餘涅槃的緣故，說因為這個意義而作如此說。如果沒有苦也沒有樂，那麼就是聖性，如前面所說的那沒有業者。三修多羅句者，說那業的差別。第四句說眾生的差別，依靠菩薩涅槃的緣故，說這自性平等如虛空，乃至這自性真凈，從本來就已經畢竟清凈的緣故。這自性平等如虛空者，示現平等同行，因為自利利他的緣故，這自性沒有勝劣。一切諸法等味者，示現在諸清凈菩薩中，那沒有差異的緣故，在一切菩提分法中沒有差異殊勝的緣故。這自性寂靜遠離身心寂靜者，示現那本體沒有差異的緣故。這自性隨順向涅槃者，示現在他人身中。
【English Translation】 English version The matter is not like when entering Nirodha-samāpatti (滅盡定), where the mind is not equal to the arising of the three times (past, present, future). Therefore, it should be understood that the arising of that matter is for the sake of manifesting beyond the three times. It is not that it does not transcend the three times, because after arising, the mind arises again. If it transcends the three times, then it is not called having protection, because it is a forced grasping. The provisional name 'manifestation' is both existent and non-existent, because of delusional thoughts, the nature of thinking of others, etc. It is said to be existent to manifest the nature of accomplishment. That which does not arise is because of observing the causes of the body, so that does not arise. 'Nature' is because there are fixed causes in hells, etc. That which has no destination is because it is the cause of arising, so there is no destination. 'Cessation' is because it has already ceased. That which is not separated is because it has ceased. That which is not unseparated is because it has not yet ceased. That which has no karma refers to the five skandhas (陰). That is unconditioned (無為), to reveal all that, it is said to be unconditioned. Now, wanting to separately explain what is the root of all holy nature, because with this thought one obtains that holy place, and the holy ones use this as a manifestation. However, that nature is manifested by sopadhishesa-nirvana (有餘涅槃), nirupadhishesa-nirvana (無餘涅槃), and Bodhisattva-nirvana (菩薩涅槃). Among these, relying on sopadhishesa-nirvana, it is said that there is neither keeping precepts nor breaking precepts. Because of skillfully learning the precepts, there is no practice; because sopadhishesa-nirvana has ceased, it is not that practice remains; because sopadhishesa-nirvana has ceased, it is not that one does not practice afflictions. There is no mind and no mental factors because of being separated from defilement. Among these, karma is because there is karma that is the cause of afflictions. There is also no karmic retribution, relying on nirupadhishesa-nirvana, it is said that because of this meaning, one speaks in this way. If there is neither suffering nor joy, then that is holy nature, as previously said, that which has no karma. The three sutra sentences speak of the differences in that karma. The fourth sentence speaks of the differences in sentient beings, relying on Bodhisattva-nirvana, it is said that this nature is equal like space, even to the point that this nature is truly pure, because it has been ultimately pure from the beginning. This nature is equal like space, manifesting equal conduct, because of benefiting oneself and benefiting others, this nature has no superiority or inferiority. All dharmas have equal taste, manifesting that among all pure Bodhisattvas, there is no difference, and in all the factors of enlightenment, there is no difference in superiority. This nature is tranquil, far from the tranquility of body and mind, manifesting that the essence is not different. This nature accords with and turns towards nirvana, manifesting that it is in the bodies of others.
彼身業勝故。是性寂靜遠離一切煩惱垢者，示現雖同解脫滅習有勝故。是性無我離我我所者，示現凈世界永滅定故。是性無惡若虛若實從平等生者，示現彼行中世間涅槃無失無得不生分別，以平等故。實義故，涅槃是實；虛義故，世間不實應知。是性真實第一義諦者，示現離彼謗及非外道共故。是性無可盡畢竟不生者，示現雖得無餘涅槃不斷作眾生益故。復是性畢竟不生者，示現彼非煩惱業生，以得勝自在力生故。是性常住一切諸真如常者，示現住世及涅槃者。彼不是故，說彼性是安樂清凈無我等應知。是性真凈從本以來畢竟凈者，示現爾焰障凈故。隨所應凈，顯示如是凈故。是故乃至世間出世間對治差別大義事應知。此是以漸次及超次釋應知。
「迦葉！菩薩至於四方應利益眾生」者，示現以世間出世間智等利益他故。至四方者，何等四方？謂為教化眾生故，從世界至余世界。以神力故，從一世界至余世界，中間如從國至余國故，還彼世界中來生故，及彼處處取生故，令凈他故。隨有眾生彼諸菩薩所教化者，為彼凈故。作真實畢竟治者，菩薩治煩惱以煩惱。大顛狂眾生，菩薩治故，得成無上大醫，教授三種清凈戒行故，非耆婆等諸大醫王能治諸見，及治除疑悔者。或復治大者，真實治故名治大。大者謂真實，
【現代漢語翻譯】 現代漢語譯本 因為他的身業殊勝。他的自性是寂靜的，遠離一切煩惱垢染，雖然示現與解脫滅習相同，但有殊勝之處。他的自性是無我的，遠離我及我所，示現清凈世界，永遠滅除執著。他的自性是無惡的，無論是虛妄還是真實，都從平等中產生，示現在他的行為中，世間涅槃沒有失去也沒有得到，不產生分別，因為是平等的緣故。就真實的意義而言，涅槃是真實的；就虛妄的意義而言，世間是不真實的，應當知曉。他的自性是真實的第一義諦，示現遠離誹謗以及非外道所能共同理解的緣故。他的自性是無可窮盡的，畢竟不生的，示現雖然證得無餘涅槃，但不斷地利益眾生。而且他的自性是畢竟不生的，示現他不是由煩惱業所生，而是以獲得殊勝自在的力量而生。他的自性是常住的，一切諸真如都是常住的，示現住於世間以及涅槃之中。因為他不是（無常的），所以說他的自性是安樂、清凈、無我等，應當知曉。他的自性是真凈的，從本來就是畢竟清凈的，示現爾焰障清凈的緣故。隨其所應清凈，顯示這樣的清凈的緣故。因此，乃至世間出世間的對治差別大義事，應當知曉。這是以漸次和超次來解釋，應當知曉。
『迦葉（Kasyapa，人名）！菩薩至於四方應利益眾生』，示現以世間出世間智等利益他人之故。至四方者，何等四方？謂為教化眾生故，從世界至余世界。以神力故，從一世界至余世界，中間如從國至余國故，還彼世界中來生故，及彼處處取生故，令凈他故。隨有眾生彼諸菩薩所教化者，為彼凈故。作真實畢竟治者，菩薩治煩惱以煩惱。大顛狂眾生，菩薩治故，得成無上大醫，教授三種清凈戒行故，非耆婆（Jivaka，人名）等諸大醫王能治諸見，及治除疑悔者。或復治大者，真實治故名治大。大者謂真實。
【English Translation】 English version Because his bodily actions are superior. His nature is tranquil, far removed from all afflictions and defilements. Although his manifestation appears similar to liberation and the cessation of habitual tendencies, it possesses superiority. His nature is selfless, devoid of 'I' and 'mine,' demonstrating a pure world, forever extinguishing attachments. His nature is without evil, whether illusory or real, arising from equality, demonstrating that in his actions, worldly Nirvana is neither lost nor gained, and no distinctions arise, because of equality. In terms of true meaning, Nirvana is real; in terms of illusory meaning, the world is unreal, it should be known. His nature is the true ultimate reality, demonstrating that it is far from slander and not shared by non-Buddhist paths. His nature is inexhaustible, ultimately unborn, demonstrating that although he attains Nirvana without remainder, he continuously benefits sentient beings. Moreover, his nature is ultimately unborn, demonstrating that he is not born from afflictions and karma, but born from the power of supreme freedom. His nature is constant, all suchness is constant, demonstrating dwelling in the world and in Nirvana. Because he is not (impermanent), it is said that his nature is bliss, purity, selflessness, etc., it should be known. His nature is truly pure, ultimately pure from the beginning, demonstrating the purification of the Alaya consciousness. According to what should be purified, he reveals such purity. Therefore, even the great meaning of the difference between worldly and transcendental antidotes should be known. This should be understood through gradual and sudden explanations.
'Kasyapa! Bodhisattvas should benefit sentient beings in all directions,' demonstrating that they benefit others with worldly and transcendental wisdom, etc. What are the four directions to which they go? It means that for the sake of teaching sentient beings, they go from one world to another. By means of supernatural powers, they go from one world to another, like going from one country to another, and then return to that world to be born, and take birth in various places, in order to purify others. Whichever sentient beings are taught by those Bodhisattvas, it is for their purification. They perform true and ultimate healing, Bodhisattvas cure afflictions with afflictions. For greatly deluded beings, Bodhisattvas cure them and become supreme great physicians, teaching the three kinds of pure precepts and practices. Not even great physicians like Jivaka can cure views or remove doubts and regrets. Or they cure the great, because their healing is true, it is called healing the great. 'Great' means true.
不以是義然後真實畢竟治，以出世間道行滅煩惱使故成。是中間世智有二種：一、粗；二、中。粗，滅煩惱對治故。中者，以伏對治故。所謂多貪慾者，不凈觀對治。乃至滅一切諸倒，有四倒如是滅。粗煩惱對治，四念處乃至八正道，中者伏對治。是中粗煩惱于現境界中貪慾等行故轉成中應知。是中行者，以世間智自境界相防染等煩惱，貪伏已令凈性行，是中性行。是中性行差別，在家之者多貪瞋癡等行，出家者多依諸見。以依彼故及依不正念性念，性念分別廣略四種倒，非解脫處生解脫執慢。是中貪慾等，觀不凈對治令清凈。瞋者，慈悲觀對治。癡者，因緣觀對治。諸見者，空對治。不正念所攝分別及性勝分別中，無相對治。復有悕愿者，無愿對治。非解脫處生解脫者，非不倒對治。譬如此處是常，是中煩惱。何者防粗煩惱？依自對治。依染境界貪瞋癡事，于現境界中貪等行患。集是行義，滅彼故修念處等諸菩提分法。以修念處法、正念中系故，于未繫念心令得繫念故修行，不以此念自心起取言我修念處。諸念中繫心已修行正勤，如意足取住。以取住故，身心從男女相以內知觀故伏中煩惱，于有無漏智行道故，出世間法對治，滅不欲等。依欲等對治，非與根力而令作見。于有因緣集癡及人無我癡，以菩提分法伏，于
【現代漢語翻譯】 現代漢語譯本 不以這樣的理解就能最終真實地達到解脫，而是要通過出世間的修行道路來滅除煩惱和習氣才能成就。這其中，世俗的智慧有兩種：第一種是粗淺的，第二種是中等的。粗淺的智慧，是用來對治明顯的煩惱的。中等的智慧，是用來降伏潛在的煩惱的。比如，對於貪慾心重的人，用不凈觀來對治。乃至滅除一切顛倒，有四種顛倒要這樣來滅除。用四念處乃至八正道來對治粗顯的煩惱，用其他方法來降伏中等的煩惱。這裡所說的粗顯的煩惱，是指在面對現實境界時，貪慾等行為顯現出來。應該知道，中等的煩惱是粗顯煩惱的轉化。修行者用世俗的智慧，在自己的境界中防止被染污等煩惱所侵擾，貪慾被降伏后，才能進行清凈的修行，這就是所謂的『性行』。性行也有差別，在家的人多有貪嗔癡等行為，出家的人多執著于各種見解。因為執著于這些見解，以及不正念的緣故，性念分別出廣略四種顛倒，從而在非解脫之處產生解脫的執著和傲慢。對於貪慾等煩惱，用不凈觀來對治，使之清凈。對於嗔恨，用慈悲觀來對治。對於愚癡，用因緣觀來對治。對於各種見解，用空觀來對治。對於不正念所包含的分別和自性勝分別，用無相觀來對治。還有希求願望的，用無愿觀來對治。在非解脫之處產生解脫之想的，用非顛倒觀來對治。比如，認為某個地方是永恒不變的，這就是煩惱。用什麼來防止粗顯的煩惱呢？依靠各自的對治方法。依靠染污的境界，貪嗔癡等事情，在現實境界中產生貪等行為的禍患。聚集這些行為的意義，滅除它們，所以要修習念處等各種菩提分法。因為修習念處法，在正念中繫縛，對於未繫縛的心，使之得到繫縛，所以要修行，不要因為自己修習念處，就說『我』在修念處。在各種念中繫縛心之後，修行正勤，如意足，安住於此。因為安住於此，身心從男女相以內進行觀察，所以降伏中等的煩惱，對於有漏和無漏的智慧修行道路，用出世間法來對治，滅除不欲等。依靠慾望等對治，不要與根力結合而產生見解。對於有因緣聚集的愚癡以及人無我的愚癡，用菩提分法來降伏。
【English Translation】 English version It is not through this understanding alone that one can truly and ultimately achieve liberation, but rather through practicing the path of transcendence to extinguish afflictions and habitual tendencies. Within this, there are two types of worldly wisdom: the first is coarse, and the second is intermediate. Coarse wisdom is used to counteract obvious afflictions. Intermediate wisdom is used to subdue latent afflictions. For example, for those with strong greed, the contemplation of impurity is used as a countermeasure. And so on, to extinguish all inversions; there are four inversions that must be extinguished in this way. The Four Foundations of Mindfulness and the Eightfold Path are used to counteract coarse afflictions, while other methods are used to subdue intermediate afflictions. The coarse afflictions mentioned here refer to the manifestation of greed and other behaviors when facing real-world situations. It should be understood that intermediate afflictions are a transformation of coarse afflictions. Practitioners use worldly wisdom to prevent being disturbed by defilements and other afflictions in their own realm. Only when greed is subdued can one engage in pure practice, which is called 'inherent conduct'. There are also differences in inherent conduct; those who are householders often have greed, hatred, and delusion, while those who are renunciates often cling to various views. Because of clinging to these views and due to incorrect mindfulness, inherent mindfulness distinguishes between the four inversions in broad and narrow terms, thus generating attachments and arrogance to liberation in non-liberating places. For afflictions such as greed, the contemplation of impurity is used to counteract them, making them pure. For hatred, the contemplation of loving-kindness and compassion is used. For delusion, the contemplation of dependent origination is used. For various views, the contemplation of emptiness is used. For discriminations and inherent superior discriminations contained in incorrect mindfulness, the contemplation of no-sign is used. For those who have desires and wishes, the contemplation of no-wish is used. For those who generate the thought of liberation in non-liberating places, the contemplation of non-inversion is used. For example, thinking that a certain place is eternal and unchanging is an affliction. What is used to prevent coarse afflictions? Relying on their respective countermeasures. Relying on defiled realms, greed, hatred, delusion, and other things, the misfortune of greed and other behaviors arises in the real world. Gathering the meaning of these behaviors, extinguishing them, therefore one must cultivate the Four Foundations of Mindfulness and other factors of enlightenment. Because of cultivating the Four Foundations of Mindfulness, being bound in right mindfulness, for the unbound mind, causing it to be bound, therefore one must practice, do not say 'I' am practicing the Four Foundations of Mindfulness because one is practicing the Four Foundations of Mindfulness. After binding the mind in various mindfulnesses, practicing right diligence, the bases of spiritual power, abiding in this. Because of abiding in this, observing the body and mind from within the male and female characteristics, therefore subduing intermediate afflictions, for the path of wisdom with and without outflows, using transcendent methods to counteract, extinguishing non-desire and so on. Relying on the countermeasures for desires and so on, do not combine with the roots and powers to generate views. For the delusion of dependent origination and the delusion of no-self, use the factors of enlightenment to subdue them.
有不正道及正道行中決定成。如是所有此處相粗中煩惱正防及伏對治。事智者，是名世界智。何者出世間智？如是伏貪瞋癡煩惱染處，及所有微細使煩惱對治事智。彼復何者？于彼伏對治中善巧三處，所謂緣智、善巧、因緣。無我、無眾生、無命、無養育、無富伽羅法中生信智，可信人無我故，于空無分別法中不生怖故。信法無我故，求心生精進，所有盡度，過諸煩惱。對治教四種：無智不取故，觀內心用意于智，同相、自相、染相及凈相。于無智是中有三種想同想義應知。彼如是求心。何者心？可樂、可染、可恥，為過去未來現在所有。過去者是名盡，未來者未至，現在者唸唸不住。是中過去、未來緣成心皆無覺觀，現在者唸唸無覺故。及諸貪等自緣所生，非心所作等諸相心自相應知。「迦葉！是心不在內、不在外、不在中間」，覺故如是心求不可得，如本說假名說性不可得故。是心無色無形、無住無相、無記無著。如是如前六種相，知真如故，一切言諸佛不已見、不今見、不當見故，一切諸聖不以知見覺故。種相故心有染相應知。不順不順故，及行行故，故心如幻。以虛妄憶想分別起，種種業行生，受種種身心，諸道中受種種身生。不順染故，心如流水。生滅不住者，還彼生以自順唸唸流故。心如風遠行去不可捉
【現代漢語翻譯】 現代漢語譯本： 有通過不正之道和正道修行而最終成就的。像這樣，所有這些粗重的煩惱，以及對治煩惱的正確防護和降伏，對於有智慧的人來說，這就是所謂的世間智（Lokiya-paññā，指世俗的智慧）。 什麼是出世間智（Lokuttara-paññā，指超越世俗的智慧）？就是降伏貪、嗔、癡等煩惱染污之處，以及對治所有微細潛在煩惱的智慧。那又是什麼呢？就是在降伏煩惱的對治方法中，善於運用三種技巧，即瞭解因緣的智慧、善巧方便，以及因緣。對於無我（Anatta，沒有永恒不變的自我）、無眾生（Nissatta，沒有實在的生命個體）、無命（Nijjīva，沒有生命力）、無養育者（Nip पोsaka，沒有滋養者）、無補特伽羅（No Puggala，沒有補特伽羅，即沒有實在的人格）的法生起信心和智慧，因為相信人是無我的，所以在空性（Suññatā，空虛性）和無分別的法中不生恐懼。因為相信法是無我的，所以爲了斷盡煩惱而生起精進，超越一切煩惱。 對治教法有四種：因為沒有無明（Avijjā，無知）就不會執取，所以觀察內心，用心於智慧，包括同相、自相、染相和凈相。在無明之中，有三種想，應該瞭解它們的共同含義。就像這樣尋求內心。 什麼是心（Citta，意識）？是可喜的、可染的、可恥的，存在於過去、未來和現在。過去的心被稱為已滅，未來的心尚未到來，現在的心念念不住。其中，過去和未來的心因為因緣和合而沒有覺觀，現在的心因爲念念不住而沒有覺觀。以及諸如貪等煩惱，從各自的因緣所生，並非心所造作等諸相，心自身應當相應瞭解。「迦葉（Kāśyapa，佛陀的弟子）！這心不在內、不在外、不在中間」，因為覺悟到這一點，所以尋求心是不可得的，正如原本所說，假名安立的自性是不可得的。這心無色無形、無住無相、無記無著。像這樣，如前六種相，因爲了知真如（Tathātā，事物的真實本性），所以一切諸佛不會說已見、今見、當見，一切諸聖不會以知見覺悟。因為種種相，所以心有染污相應當瞭解。因為不順從不順從，以及行持行持，所以心如幻象。因為虛妄的憶想分別而生起，造作種種業行，承受種種身心，在諸道中承受種種身生。因為不順從染污，所以心如流水。生滅不住，還復生起，因為順應自身唸唸流逝。心如風，遠行而去，不可捉摸。
【English Translation】 English version: There is final attainment through both the wrong path and the right path. Thus, all these coarse afflictions, as well as the correct protection and subjugation of afflictions, for the wise, this is called worldly wisdom (Lokiya-paññā). What is transcendental wisdom (Lokuttara-paññā)? It is the wisdom that subdues the defiled places of afflictions such as greed, hatred, and delusion, and the wisdom that counteracts all subtle latent afflictions. And what is that? It is being skilled in three aspects of subduing afflictions: the wisdom of understanding conditions, skillful means, and causality. It is generating faith and wisdom in the Dharma of no-self (Anatta, no permanent self), no sentient beings (Nissatta, no real living entity), no life (Nijjīva, no life force), no nurturer (Nip पोsaka, no nourisher), and no Puggala (No Puggala, no real personality), because one believes that people are without self, and therefore does not generate fear in emptiness (Suññatā, emptiness) and non-discriminating Dharma. Because one believes that the Dharma is without self, one generates diligence to exhaust afflictions, surpassing all afflictions. There are four types of teachings on counteracting afflictions: because one does not grasp without ignorance (Avijjā, ignorance), one observes the mind, focusing on wisdom, including common characteristics, individual characteristics, defiled characteristics, and pure characteristics. Within ignorance, there are three kinds of thoughts, and their common meaning should be understood. Seek the mind in this way. What is the mind (Citta, consciousness)? It is delightful, defilable, and shameful, existing in the past, future, and present. The past mind is called extinguished, the future mind has not yet arrived, and the present mind is constantly ceasing. Among them, the past and future minds have no perception because of the aggregation of conditions, and the present mind has no perception because it is constantly ceasing. And afflictions such as greed arise from their respective conditions, not created by the mind, and the mind itself should understand these characteristics accordingly. 'Kāśyapa (Kāśyapa, a disciple of the Buddha)! This mind is not inside, not outside, not in between,' because one is awakened to this, seeking the mind is unattainable, just as it was originally said that the nature established by provisional names is unattainable. This mind is without color, without form, without dwelling, without characteristics, without indication, and without attachment. Thus, like the previous six characteristics, because one knows the true nature (Tathātā, the true nature of things), all Buddhas will not say they have seen, are seeing, or will see, and all sages will not awaken through knowledge and vision. Because of various characteristics, it should be understood that the mind has defilement accordingly. Because of not conforming to non-conformity, and because of practicing practice, the mind is like an illusion. Because of false memories and discriminations, one arises, creates various karmic actions, endures various bodies and minds, and endures various births in the various realms. Because of not conforming to defilement, the mind is like flowing water. Ceasing and arising without stopping, it arises again, because it conforms to itself, flowing away moment by moment. The mind is like the wind, traveling far away and impossible to grasp.
者，一切念中難治。順行故心如燈焰。眾因緣有行者，受潤自在，順行染故，隨所行而能行故，此是行染。何處行心如電？或向作善處行，或如電生善心時心如虛空，或向不善知如虛，客塵煩惱染故。心如獼猴，一向貪諸境界故。心如畫師，一向起作諸業行故。「迦葉！心不一定，能逐種種煩惱」者，或一向煩惱中復能行貪慾瞋癡，不住而行故。心如獨行無侶者，非彼本有染貪已而有成離已離，離欲已而復有欲。如是等釋，說心如王，得一切法自在故，於樂法中得自在世力而行故。心如怨家，能生一切苦故，捨己樂能生苦故。心如灰家、如魚鉤、如夢、如青蠅，以執無我故自能生苦。然以顛倒如怨家，助自己苦不厭足故。心如奪人力夜叉鬼令修善舍，彼覓便故。心如怨家，行不善覓諸過故。常高下有勢無勢，愛憎等解故。心如賊，至放逸故，所作不作一切善根能滅故。心樂諸色等，色等境界樂著故。于永可得甘露界中憶念，憶念已令難安故。以三種相故，心得清凈應知，不得得相故，非有為相故，二無相故，三性相故。「迦葉！是心求不可得」。若不可得故不可覺知，名性求覓不可得。是不得故，彼不可覺知。心有如是相，觀是心凈因已，故有異思惟行。求心凈不能得，如是思惟已令能得，是名不得得相。如是修行法
無我修行，行已以慧，是真如相。心以智見，然後真如相心以九種相說。對有為相法故說九無為應知。過三世者，非三世行故。復非如入滅盡定，起已復能生故。彼非有非無者，假名性不可分別測故，以真如性可測知彼非二相故。彼不生者，無生相故。彼無性者，過生性因相故。彼則無起者，未來中過諸生故。彼則無滅者，過分段死故。彼無所離者，過離唸唸故。無所離者，則無來無去。無退無生者，過轉諸道故。是中無行業者，過業煩惱故。若無為者則是聖種性。是中性相者，謂無為界相應知，以見彼故顯諸聖事。然彼現法中過五事若聖性。彼無有持戒者，過作事故。亦無破戒者，過無作故。無行者，過作行故。非無行者，過作非行故。及非行者，過不作行故，及未來過有事故。是則無心無心數法者，過諸復有生，發起行故。無發者，過彼行故。無業報者，過彼生家故。彼無有苦亦復無樂者，過彼所依有勢無勢故。是中無業無起業行，然彼性中非身作業非口非心者，依苦樂一切有記動轉故。無業者，過諸學戒故。無起業行者，過諸愿故。然彼性中非身等作業者，過不受報故。彼性中亦無上下差別者，過依彼種種身故。然彼有四時九種相差別性相應知。不凈時、凈時、證時及盡時，是性平等如虛空者，不凈時等至一切
【現代漢語翻譯】 現代漢語譯本 『無我』的修行，在修行之後以智慧證悟，這就是『真如』的實相。心通過智慧的觀察，才能認識『真如』的實相。『真如』的心通過九種相狀來闡述。爲了對治『有為』的現象，所以說有九種『無為』，應當瞭解。 超越過去、現在、未來三世，是因為它不屬於三世的任何一種行為。而且，它不像進入『滅盡定』那樣，出定后還能再次產生（有為法）。 它『非有非無』，是因為它的假名自性不可分別、不可測量。通過『真如』的自性可以測量，因為它不是二元對立的相狀。 它『不生』，是因為它沒有生起的相狀。 它『無性』，是因為它超越了產生自性的因緣相狀。 它『無起』，是因為它在未來中超越了所有的生起。 它『無滅』，是因為它超越了分段生死。 它『無所離』，是因為它超越了唸唸遷流。 『無所離』，所以無來無去。 『無退無生』，是因為它超越了輪迴的各種道。 這裡『無行業』，是因為它超越了業和煩惱。 如果說是『無為』，那麼這就是聖者的種性。這裡所說的『性相』，指的是『無為』的境界，應當瞭解，因為通過見到它，可以顯現各種聖事。 然而，這種在現法中超越五種事物的聖性，它沒有持戒者，因為它超越了造作的行為。也沒有破戒者，因為它超越了不造作的行為。沒有修行者，因為它超越了造作的修行。也不是沒有修行者，因為它超越了造作的非修行。以及不是修行者，因為它超越了不造作的修行，以及未來超越了有為的事物。 因此，它沒有心和心所法，因為它超越了各種再次產生、發起行為的因緣。沒有發起者，因為它超越了那些行為。沒有業報，因為它超越了那些出生的家庭。 它沒有苦也沒有樂，因為它超越了所依賴的有勢力和無勢力。 這裡沒有業，也沒有發起業的行為，然而，在這種自性中，沒有身體的造作，沒有口語的造作，也沒有內心的造作，因為它依賴於苦樂以及一切有記的動轉。 『無業』，是因為它超越了各種學戒。 『無起業行』，是因為它超越了各種愿。 然而，在這種自性中，沒有身體等的造作，因為它超越了不受果報。 在這種自性中，也沒有上下差別，因為它超越了依賴於各種不同的身體。 然而，它有四時和九種相狀的差別性，應當瞭解：不凈時、凈時、證時和盡時。這種自性平等如虛空，不凈時等同於一切。
【English Translation】 English version The practice of 'no-self' (Anatta), after practice, realizing with wisdom, this is the true nature of 'Suchness' (Tathata). The mind, through wise observation, can then recognize the true nature of 'Suchness'. The mind of 'Suchness' is explained through nine aspects. To counter the phenomena of 'conditioned' (Samskrta), it is said that there are nine 'unconditioned' (Asamskrta), which should be understood. Transcending the three times of past, present, and future, because it does not belong to any of the actions of the three times. Moreover, it is not like entering 'cessation of perception and sensation' (Nirodha-samapatti), where after emerging from the samadhi, it can arise again (conditioned dharmas). It is 'neither existent nor non-existent', because its imputed nature is indistinguishable and immeasurable. Through the nature of 'Suchness', it can be measured, because it is not a dualistic aspect. It 'does not arise', because it has no aspect of arising. It is 'without nature', because it transcends the causal aspect of producing nature. It 'has no origination', because it transcends all origination in the future. It 'has no cessation', because it transcends the segmentary death. It 'has nothing to leave', because it transcends the moment-to-moment flux. 'Having nothing to leave', therefore there is no coming and going. 'No regression and no birth', because it transcends the various paths of reincarnation. Here, there is 'no action' (Karma), because it transcends karma and afflictions (Kleshas). If it is said to be 'unconditioned', then this is the lineage of the saints (Arya). The 'nature aspect' mentioned here refers to the realm of the 'unconditioned', which should be understood, because by seeing it, various holy deeds can be manifested. However, this saintly nature that transcends five things in the present dharma, it has no precept holder, because it transcends contrived actions. Nor is there a precept breaker, because it transcends non-contrived actions. There is no practitioner, because it transcends contrived practice. Nor is it a non-practitioner, because it transcends contrived non-practice. And it is not a practitioner, because it transcends non-contrived practice, and the future transcends conditioned things. Therefore, it has no mind and mental factors (Citta and Cetasika), because it transcends the various causes of re-arising and initiating actions. There is no initiator, because it transcends those actions. There is no karmic retribution, because it transcends those families of birth. It has neither suffering nor pleasure, because it transcends the dependent powerful and powerless. Here, there is no karma, nor the action of initiating karma, however, in this nature, there is no action of the body, no action of speech, and no action of the mind, because it depends on suffering and pleasure and all marked movements. 'No karma', because it transcends various precepts to be learned. 'No initiating karmic action', because it transcends various vows. However, in this nature, there is no action of the body, etc., because it transcends not receiving retribution. In this nature, there is also no distinction of high and low, because it transcends dependence on various different bodies. However, it has four times and nine kinds of aspects of difference, which should be understood: impure time, pure time, witnessing time, and exhaustion time. This nature is equal like space, impure time is equal to everything.
諸相，如空如虛空遍，一切色一切相中真如亦爾。現者，凈時見等至，此是不凈時。一相是性無分別，一切諸法等味故。是性寂靜遠離身。心寂靜者凈時，一味及身心寂靜故。凈時有二種相應知。是相寂靜，隨順向涅槃故。是性清凈遠離一切煩惱垢者，永證故，是故隨順及以清凈，是故順向盡至證得時，是名證時。初相是性不等離我我所者，過身見證時中第二相故。是性無惡若虛若實從平等生者，過彼根本惡見故，還彼第三相。是性真諦第一義諦者，此說永盡時。彼盡中住者，常故及成就諸樂，過三種轉變故。是中三種轉變事：一者生死等轉；二者倒處轉；三者退凈轉。是性無盡畢竟不生者，過生死等轉變故，是名成就盡時中初相。是性常樂凈無我者，過顛倒處轉變故，還彼后盡至中第二相。是性真凈從本以來畢竟凈者，過退凈轉變故，還彼盡至中時第三相。是故乃至世間出世間道行示現益他，故言「迦葉！汝當自觀內，莫外逃走。乃至迦葉！行道比丘隨心所縛應當求解」。「迦葉！汝當自觀內」者，有何漸次？如彼性所顯凈諸聖，彼已示現如，今隨如聖所生，彼答顯說。
大寶積經論卷第三 大正藏第 26 冊 No. 1523 大寶積經論
大寶積經論卷第四
後魏北印度三藏菩提流支
【現代漢語翻譯】 現代漢語譯本 諸相，就像虛空一樣，遍佈一切。在一切色和一切相中，真如也是如此。『現』指的是清凈時所見的等至（Samadhi，三昧、禪定），這是指不凈的時候。『一相是性無分別』，因為一切諸法都是同一味道的緣故。這是指自性寂靜，遠離身。『心寂靜』指的是清凈的時候，因為一味以及身心寂靜的緣故。清凈的時候有兩種相應要知道。這個相是寂靜的，隨順於趨向涅槃（Nirvana，寂滅）的緣故。這個自性是清凈的，遠離一切煩惱垢染，因為永遠證得的緣故，所以隨順並且清凈，因此順著趨向于窮盡直至證得的時候，這叫做證時。最初的相是自性不執著於我以及我所，這是超過身見證時中的第二相的緣故。這個自性沒有惡，無論是虛假的還是真實的，都是從平等產生的，這是超過了根本的惡見，迴歸到第三相。這個自性是真諦，第一義諦，這是說永遠窮盡的時候。在那個窮盡中安住，因為是常的，並且成就諸樂，超過了三種轉變的緣故。這裡面有三種轉變的事情：第一種是生死等等的轉變；第二種是顛倒之處的轉變；第三種是退失清凈的轉變。這個自性是無盡的，畢竟不生的，這是超過了生死等等的轉變的緣故，這叫做成就窮盡時中的最初的相。這個自性是常、樂、凈、無我的，這是超過了顛倒之處的轉變的緣故，迴歸到窮盡直至中的第二相。這個自性是真凈的，從本來就是畢竟清凈的，這是超過了退失清凈的轉變的緣故，迴歸到窮盡直至時中的第三相。因此乃至世間出世間的道行示現利益他人，所以說：『迦葉（Kasyapa，人名，佛陀弟子）！你應該自己觀察內心，不要向外逃走。乃至迦葉（Kasyapa，人名，佛陀弟子）！修行道的比丘被心所束縛應當求解脫』。『迦葉（Kasyapa，人名，佛陀弟子）！你應該自己觀察內心』，有什麼漸次呢？就像那些自性所顯現的清凈的諸聖，他們已經示現了，現在隨著如聖所生，他們回答顯說。
《大寶積經論》卷第三 大正藏第 26 冊 No. 1523 《大寶積經論》
《大寶積經論》卷第四
後魏北印度三藏菩提流支
【English Translation】 English version All phenomena are like space, pervading everywhere. In all forms and all appearances, Suchness (Tathata, 真如) is also like that. 'Manifestation' refers to the Samadhi (等至, 三昧、禪定) seen in a pure state; this refers to an impure state. 'One characteristic is the nature of non-discrimination' because all dharmas (諸法) are of the same taste. This refers to the nature being tranquil, far from the body. 'The mind being tranquil' refers to the pure state, because of the oneness and the tranquility of body and mind. In the pure state, two correspondences should be known. This characteristic is tranquil, in accordance with the path towards Nirvana (涅槃, 寂滅). This nature is pure, far from all afflictions and defilements, because of eternal attainment; therefore, it is in accordance and pure, thus following the path towards exhaustion until the time of attainment, which is called the time of realization. The initial characteristic is the nature of non-attachment to self and what belongs to self; this is beyond the second characteristic in the time of realizing the view of self. This nature has no evil, whether false or true, arising from equality; this is beyond the fundamental evil view, returning to the third characteristic. This nature is the ultimate truth, the supreme truth; this speaks of the time of eternal exhaustion. Abiding in that exhaustion, because it is constant and accomplishes all joys, it is beyond the three kinds of transformations. Within this, there are three kinds of transformations: first, the transformation of birth and death, etc.; second, the transformation of inverted places; third, the transformation of regressing from purity. This nature is endless, ultimately unarising; this is beyond the transformation of birth and death, etc., and is called the initial characteristic in the time of accomplishing exhaustion. This nature is constant, joyful, pure, and without self; this is beyond the transformation of inverted places, returning to the second characteristic in the time of reaching exhaustion. This nature is truly pure, inherently and ultimately pure; this is beyond the transformation of regressing from purity, returning to the third characteristic in the time of reaching exhaustion. Therefore, even the worldly and supramundane paths are shown to benefit others, hence it is said, 'Kasyapa (迦葉, 人名, Buddha's disciple)! You should observe your own mind, do not flee outwards. Even Kasyapa (迦葉, 人名, Buddha's disciple)! A Bhiksu (比丘) practicing the path, bound by the mind, should seek liberation.' 'Kasyapa (迦葉, 人名, Buddha's disciple)! You should observe your own mind,' what is the gradual sequence? Just as those pure sages manifested by nature, they have already shown it, now following what arises from the sages, they answer and reveal it.
The Great Treasure Trove Sutra Treatise, Volume 3 Taisho Tripitaka Volume 26, No. 1523, The Great Treasure Trove Sutra Treatise
The Great Treasure Trove Sutra Treatise, Volume 4
Bodhiruci, Tripitaka Master from Northern India of the Later Wei Dynasty
譯
「迦葉！有當來比丘如犬逐塊」者，是中向外道如犬者，色等五種境界如塊，擲者如畏色聲香味觸示現畏諸境界。彼畏境界，不證知畏因故，示現有四種相故唯逐境界。住空閑處者，為欲轉得勝境界，取空閑處。彼住獨無等侶，除彼雜染，永住無二，以身離五欲而心不捨。是人有時或念好聲香味觸，貪心微著而不觀內，不知不覺故。憶念諸境界，忍故彼不知。云何當得離色聲香味觸？彼以不知不覺故，后時來入城邑聚落王都等在人眾中，還復為好色聲香味觸五欲所縛，故還復退。若空閑處死者，持俗戒故，便得生天有，為上天五欲所愛縛。復彼從天上滅，亦不離四惡道。何等為四？所謂地獄、餓鬼、畜生、阿修羅道。天中生墮，盡依貪慾行故黑朋應知，依見行故說白朋應知。以見人無我故，彼對治釋成二種黑白朋等應知。如是修諸行已，有散心令使攝取，已攝者令得解脫。是中修多羅句喻，以不入定心為得解脫故，說諸方便舍摩他，取捨諸煩惱舍摩他等相錯心，治故顯說咽喉喻及縛人喻等。以一心定心中說解脫方便，示現見修相，煩惱中說方便令滅故，彼障身見愛樂三昧故，如咽喉及縛喻等識故。證諦時以出世間智作令難故，身見如咽喉處病應知。如是行行已防有防等法故，說二種空喻不凈心：一者讀誦世
間外道經書諸論等；二者多畜好衣缽依業及依身故。此諸二法能令得二種縛，如次：一見縛；二利養名聞等縛。然此二種能縛，以未生善法為令不生作障，當得二種法：一者聖種朋；二者親近諸檀越。已生善法能滅及作污染故，令得二種垢：一者忍諸煩惱垢；二者貪諸檀越知識等。永斷拔諸善根法故，令助得二種雨雹壞法：一者譭謗正法；二者破戒受人信施。現法中彼不可治故，令得二種癰瘡：一者求見他過；二者自覆諸罪。現法中苦惡行故，令得二種燒法：一者有垢身心受著袈裟；二者受他持戒有功德人所禮拜供養等。未來喻者，為得不得不能生故，令得二種不可治病：一者懷增上慢而自伏心；二者壞他發大乘心。謗菩薩故，依聲聞戒，未來更有漸次應知。「迦葉！當自觀內」者，如是乃至「中有誰黠慧」，調伏貪惱等故，說增上戒行多聞喻。生厭悔意故，明增上心戒行。咽喉喻及繫縛人喻者，以人無我及法無我故，增上智戒行。
若以調伏貪惱等增上心戒行經所說者，何故此中說增上戒行？
答曰：能發起貪惱行故。罪多因貪瞋癡等相發起，是故說調伏貪惱等是增上戒行。
問曰：云何貪惱等令能發起罪？
答曰：有二種相故。如彼不能懺悔；如彼懺悔而不成懺悔。喻若有諸沙門及婆羅
【現代漢語翻譯】 現代漢語譯本
遠離外道的經書和各種理論等；第二是過多地積蓄好的衣缽，依賴於職業和身體的緣故。這兩種行為能導致兩種束縛，依次是：一是見解上的束縛；二是貪圖利養和名聲等的束縛。然而這兩種束縛，會阻礙未產生的善法，導致無法產生，會得到兩種法：一是聖者的同伴；二是親近各位檀越（施主）。已經產生的善法會被消滅和污染，因此會得到兩種垢：一是忍受各種煩惱垢；二是貪圖各位檀越和知識等。永遠斷絕和拔除各種善根法，因此會助長兩種如雨雹般破壞性的法：一是譭謗正法；二是破戒而接受他人的信施。在現世中，他們是不可救藥的，因此會得到兩種癰瘡：一是喜歡看到別人的過錯；二是掩蓋自己的各種罪行。在現世中，因為痛苦的惡行，會得到兩種焚燒般的果報：一是身心充滿污垢卻穿著袈裟；二是接受其他持戒有功德的人的禮拜和供養等。從未來的角度來看，爲了得到卻無法得到，無法產生善法，會導致兩種無法治癒的疾病：一是懷著增上慢（未證得的以為已證得）而自我矇蔽；二是破壞他人發起大乘之心。因為誹謗菩薩，依賴於聲聞戒，未來還有漸次的果報應當知曉。「迦葉（佛陀弟子名）！應當自我觀察內心」，像這樣乃至「其中有誰聰明」，因為調伏貪慾和煩惱等，所以說增上戒行和多聞的譬喻。因為產生厭惡和後悔的意念，所以闡明增上心戒行。咽喉的譬喻和被束縛的人的譬喻，因為人無我和法無我的緣故，是增上智戒行。
如果以調伏貪慾和煩惱等增上心戒行經所說，為什麼這裡說增上戒行？
回答說：因為能發起貪慾和煩惱的行為。罪惡大多因為貪嗔癡等相互發起，因此說調伏貪慾和煩惱等是增上戒行。
提問：貪慾和煩惱等如何能發起罪惡？
回答說：因為有兩種表現。比如他們不能懺悔；比如他們懺悔卻不能成功。比如有些沙門（出家修行者）和婆羅門（古印度祭司）。 English version
To stay away from the scriptures and various theories of non-Buddhists; second, to accumulate too many good robes and bowls, relying on one's profession and body. These two kinds of behavior can lead to two kinds of bondage, in order: first, the bondage of views; second, the bondage of greed for profit, fame, and so on. However, these two kinds of bondage will hinder the unproduced good dharmas, causing them to be unable to arise, and will lead to two kinds of attainment: first, the companionship of the noble ones; second, closeness to all the dānavati (benefactors). The good dharmas that have already arisen will be destroyed and defiled, thus leading to two kinds of defilements: first, enduring all kinds of defilements of afflictions; second, being greedy for all the dānavati and knowledge, etc. To forever cut off and eradicate all kinds of roots of good dharmas, thus promoting two kinds of hail-like destructive dharmas: first, slandering the Right Dharma; second, breaking the precepts and accepting the offerings of others. In this present life, they are incurable, thus leading to two kinds of ulcers: first, liking to see the faults of others; second, covering up one's own sins. In this present life, because of painful evil deeds, one will receive two kinds of burning retribution: first, wearing the kasaya (monk's robe) with a body and mind full of defilements; second, receiving the worship and offerings of others who uphold the precepts and have merit. From the perspective of the future, in order to obtain but being unable to obtain, being unable to produce good dharmas, it will lead to two kinds of incurable diseases: first, harboring adhimāna (conceit, thinking one has attained what one has not) and deceiving oneself; second, destroying others' aspiration for the Mahayana. Because of slandering the Bodhisattvas, relying on the Śrāvakayāna precepts, there will be gradual retribution in the future that should be known. 'Kāśyapa (name of a Buddha's disciple)! You should observe your own mind,' like this, up to 'Who among them is wise,' because of subduing greed and afflictions, therefore the metaphor of increased precepts, conduct, and learning is spoken. Because of generating thoughts of disgust and regret, the increased mind precepts and conduct are clarified. The metaphor of the throat and the metaphor of the bound person, because of the absence of self in persons and the absence of self in dharmas, are increased wisdom precepts and conduct.
If it is said that the increased mind precepts and conduct are those spoken of in the sutras on subduing greed and afflictions, why is increased precepts and conduct spoken of here?
The answer is: Because it can initiate the behavior of greed and afflictions. Most sins arise because of greed, anger, ignorance, and so on mutually arising, therefore it is said that subduing greed and afflictions is increased precepts and conduct.
Question: How can greed and afflictions initiate sins?
Answer: Because there are two kinds of manifestations. For example, they cannot repent; for example, they repent but are unable to succeed. For example, some śramana (wandering ascetics) and brahmana (priests).
【English Translation】 English version
To stay away from the scriptures and various theories of non-Buddhists; second, to accumulate too many good robes and bowls, relying on one's profession and body. These two kinds of behavior can lead to two kinds of bondage, in order: first, the bondage of views; second, the bondage of greed for profit, fame, and so on. However, these two kinds of bondage will hinder the unproduced good dharmas, causing them to be unable to arise, and will lead to two kinds of attainment: first, the companionship of the noble ones; second, closeness to all the dānavati (benefactors). The good dharmas that have already arisen will be destroyed and defiled, thus leading to two kinds of defilements: first, enduring all kinds of defilements of afflictions; second, being greedy for all the dānavati and knowledge, etc. To forever cut off and eradicate all kinds of roots of good dharmas, thus promoting two kinds of hail-like destructive dharmas: first, slandering the Right Dharma; second, breaking the precepts and accepting the offerings of others. In this present life, they are incurable, thus leading to two kinds of ulcers: first, liking to see the faults of others; second, covering up one's own sins. In this present life, because of painful evil deeds, one will receive two kinds of burning retribution: first, wearing the kasaya (monk's robe) with a body and mind full of defilements; second, receiving the worship and offerings of others who uphold the precepts and have merit. From the perspective of the future, in order to obtain but being unable to obtain, being unable to produce good dharmas, it will lead to two kinds of incurable diseases: first, harboring adhimāna (conceit, thinking one has attained what one has not) and deceiving oneself; second, destroying others' aspiration for the Mahayana. Because of slandering the Bodhisattvas, relying on the Śrāvakayāna precepts, there will be gradual retribution in the future that should be known. 'Kāśyapa (name of a Buddha's disciple)! You should observe your own mind,' like this, up to 'Who among them is wise,' because of subduing greed and afflictions, therefore the metaphor of increased precepts, conduct, and learning is spoken. Because of generating thoughts of disgust and regret, the increased mind precepts and conduct are clarified. The metaphor of the throat and the metaphor of the bound person, because of the absence of self in persons and the absence of self in dharmas, are increased wisdom precepts and conduct.
If it is said that the increased mind precepts and conduct are those spoken of in the sutras on subduing greed and afflictions, why is increased precepts and conduct spoken of here?
The answer is: Because it can initiate the behavior of greed and afflictions. Most sins arise because of greed, anger, ignorance, and so on mutually arising, therefore it is said that subduing greed and afflictions is increased precepts and conduct.
Question: How can greed and afflictions initiate sins?
Answer: Because there are two kinds of manifestations. For example, they cannot repent; for example, they repent but are unable to succeed. For example, some śramana (wandering ascetics) and brahmana (priests).
門不知煩惱因故，怖畏色等境界。住閑空處，自心發起不善思惟故，亦起貪惱我慢境界。或余處念見貪等，隨逐如犬逐土塊，以塊打故唯逐塊。如是不除貪等故，若以聚落等所有親近事作現念，是名未除。順義故名除及以除竟。何故黑朋中說貪調伏不說于惱，白朋中說惱調伏不說于貪？
答曰：二俱欲界中故，示現有餘調、有餘不調。示現有餘調、有餘不調者，若在空閑處而命終，如是未調故，住戒者亦壞，成增上戒故；況復不住戒者，如馬下道或錯。如是行者行增上戒，以錯諸念亦名亂，如咽喉病能斷命根。如是依人無我行增上智，以身見能斷法命根，如有人隨所縛處而求解脫。如是依法無我行增上智，隨所性脫妄念中令計心。此三修戒中，有八種戒相違法、有八種隨順不凈心，讀誦世間外道經書諸論等、多好衣缽等，無所用故。如空橫染，橫染是縛因，故漸次說二種縛：一者見縛；二者名聞利養縛。于縛作因故說此漸次。以見縛故，憎謗聖種朋。以利養名聞故，親近白衣。如垢障因故，漸次說二種垢：一憎怨謗聖朋，忍受諸煩惱；二親近白衣故，貪諸檀越知識等。是垢如雨雹因故，次說雨雹。忍受諸煩惱故，譭謗正法。貪諸檀越，以親近破戒緣故，說破戒受人信施。于雨雹因故，次有癰瘡，以譭謗正法及破
【現代漢語翻譯】 現代漢語譯本：門不知道煩惱的起因，是因為害怕色等境界。即使住在清凈空閑的地方，由於自己的內心生起不好的思惟，也會產生貪慾、煩惱和我慢的境界。或者在其他地方憶念、見到貪慾等，就像狗追逐土塊一樣，因為土塊打它就只追逐土塊。像這樣不去除貪慾等，如果以村落等所有親近的事物作為當下的念頭，這就叫做沒有去除。順應正義的緣故，稱為『去除』以及『去除完畢』。為什麼在黑朋（指惡的一方）中說調伏貪慾，而不說調伏煩惱，而在白朋（指善的一方）中說調伏煩惱，而不說調伏貪慾呢？
回答說：因為兩者都在欲界之中，所以顯示出有部分調伏，有部分沒有調伏。顯示出有部分調伏，有部分沒有調伏的意思是，如果在空閑的地方命終，像這樣因為沒有調伏，即使是持戒的人也會破戒，成為增長的戒律；更何況是不持戒的人，就像馬走下坡路或者走錯路一樣。像這樣修行者修行增長的戒律，因為錯亂了各種念頭也叫做混亂，就像咽喉的疾病能夠斷絕命根一樣。像這樣依靠人無我修行增長的智慧，因為身見能夠斷絕法的命根，就像有人在被束縛的地方尋求解脫一樣。像這樣依法無我修行增長的智慧，隨著本性脫離妄念，使人計較心。這三種修戒之中，有八種戒相是違背戒律的，有八種是隨順不清凈心的，讀誦世間外道的經書和各種論著等，擁有很多好的衣缽等，因為沒有用處，就像空中橫加的污染一樣，橫加的污染是束縛的原因，所以逐漸地說了兩種束縛：一是見解的束縛；二是名聞利養的束縛。因為對束縛產生原因，所以說了這種漸次。因為見解的束縛，憎恨誹謗聖者的同伴。因為利養名聞，親近在家居士。就像污垢的障礙的原因一樣，逐漸地說了兩種污垢：一是憎恨怨恨誹謗聖者的同伴，忍受各種煩惱；二是親近在家居士，貪圖各種施主、知識等。這種污垢就像冰雹的原因一樣，接著說冰雹。因為忍受各種煩惱，譭謗正法。貪圖各種施主，因為親近破戒的因緣，所以說破戒接受別人的信施。因為冰雹的原因，接著有癰瘡，因為譭謗正法以及破戒。
【English Translation】 English version: The gate does not know the cause of afflictions, fearing the realms of form, etc. Even residing in a quiet and empty place, due to one's own mind giving rise to unwholesome thoughts, one also generates realms of greed, affliction, and arrogance. Or, in other places, recollecting and seeing greed, etc., one follows them like a dog chasing a clod of earth, only chasing the clod because it was hit by it. Like this, not eliminating greed, etc., if one takes all familiar things like villages, etc., as present thoughts, this is called not eliminating. In accordance with righteousness, it is called 'eliminating' and 'completely eliminating'. Why is it that in the 'black group' (referring to the side of evil) the subduing of greed is spoken of, but not the subduing of affliction, while in the 'white group' (referring to the side of good) the subduing of affliction is spoken of, but not the subduing of greed?
The answer is: Because both are within the desire realm (Kāmadhātu), it is shown that there is partial subduing and partial non-subduing. The meaning of showing partial subduing and partial non-subduing is that if one dies in a quiet and empty place, like this, because it is not subdued, even those who uphold precepts will break them, becoming an increase in precepts; how much more so those who do not uphold precepts, like a horse going downhill or going the wrong way. Like this, a practitioner practices increased precepts, and because of confused thoughts, it is also called confusion, like a disease of the throat that can sever the root of life. Like this, relying on the non-self of persons, one practices increased wisdom, because the view of self (Satkayadrishti) can sever the root of the Dharma's life, like someone seeking liberation in the place where they are bound. Like this, relying on the non-self of phenomena, one practices increased wisdom, following the nature of detachment from delusional thoughts, causing people to calculate the mind. Among these three practices of precepts, there are eight aspects of precepts that violate the precepts, and eight that accord with impure minds, reading worldly non-Buddhist scriptures and various treatises, possessing many good robes and bowls, etc., because they are useless, like horizontal defilement in the sky. Horizontal defilement is the cause of bondage, so gradually two kinds of bondage are spoken of: one is the bondage of views; the other is the bondage of fame and gain. Because of causing bondage, this gradual sequence is spoken of. Because of the bondage of views, one hates and slanders the companions of the noble lineage (Arya). Because of fame and gain, one is close to laypeople. Like the cause of the obstacle of defilement, gradually two kinds of defilement are spoken of: one is hating, resenting, and slandering the companions of the noble ones, enduring various afflictions; the other is being close to laypeople, being greedy for various donors, knowledge, etc. This defilement is like the cause of hailstones, so next hailstones are spoken of. Because of enduring various afflictions, one slanders the true Dharma. Being greedy for various donors, because of the condition of being close to those who break precepts, it is said that one who breaks precepts receives the offerings of faith from others. Because of the cause of hailstones, next there is a boil, because of slandering the true Dharma and breaking precepts.
戒受人信施故、自覆諸罪故。燒煮癰瘡因故，次說燒法，求見他過，說有垢身心受著袈裟，以自覆罪故，受他持戒有功德人所禮拜供養等。于燒成病因故，次說不可治病，故言有垢身心受著袈裟，而懷增上慢而集戒心故，受他持戒有功德人所作禮拜供養等故，壞他住發大乘心。對此故說白朋應知。此二人中初是見行人，第二貪愛行人應知。有四種沙門者，以何漸次示現？如彼違戒法患，或親近或舍，得人患或得人功德已，所有于念中成障。或非障者，彼示現是中人患有三種，依三種人故說應知。形服相沙門者，心行俱壞，依喜惡故說依義。誑詐沙門及名聞沙門，行成就而壞心，依二種喜欲大及有喜欲。是中喜欲惡者，若言沙門而非沙門。怖大者，若有諸德，而自意過有自德，恒作是念。有喜欲者，若有德而與德等生心。初者有二種壞行：一者有餘；二者無餘。有餘者；依四沙門故說應知。依于受戒有漏乃至行不凈意業；就此三不善調伏等如次示現。依乞食故，說不凈命。依受用故，說慳事受用畜聚𧂐宿等。依修業故，說不凈命。依受用故，說慳事受用畜𧂐宿等。依修業故，說懈怠。無餘者，以破戒故，教犯根本戒故。壞心者，以惡法故，及覆藏彼故。第二成就行故，依行命戒受用及修道應知。是中成就行者，依行故。
【現代漢語翻譯】 現代漢語譯本：因為接受他人的信仰和施捨，以及爲了掩蓋自己的罪過。因為燒煮癰瘡的原因，接下來講述燒法，（他們）尋求看到他人的過錯，（雖然）說著自己有污垢的身心，卻穿著袈裟，以此來掩蓋罪過，接受他人對持戒有功德之人的禮拜和供養等。因為燒成疾病的原因，接下來講述不可治癒的疾病，所以說（他們）有污垢的身心，卻穿著袈裟，懷著增上慢之心而聚集戒心，接受他人對持戒有功德之人所作的禮拜和供養等，破壞他人發起的大乘之心。對此，所以說白朋（Brahmaņa）應當知曉。這二人中，第一個是見解的修行人，第二個是貪愛的修行人，應當知曉。有四種沙門（Śrāmaņa，出家修行者），以什麼樣的漸次來示現？如同那些違背戒律的過患，或者親近或者捨棄，得到人的過患或者得到人的功德之後，所有在念頭中形成的障礙，或者不是障礙的，那些示現的是中等人的過患有三種，依靠三種人來說明，應當知曉。形服相沙門（外表像沙門的人），心行都已敗壞，依靠喜好和厭惡來說明其含義。誑詐沙門（欺騙的沙門）以及名聞沙門（追求名聲的沙門），行為成就但內心敗壞，依靠兩種喜好和慾望：大的喜好和有喜好。其中喜好厭惡的人，如果說是沙門卻不是沙門。怖大的人，如果有很多功德，卻認為自己的意念超過了自己的功德，總是這樣想。有喜好慾望的人，如果有功德，就與功德相等地生起心念。最初的人有兩種敗壞的行為：一種是有剩餘的；一種是沒有剩餘的。有剩餘的，依靠四種沙門來說明，應當知曉。依靠于受戒的有漏乃至行不凈的意業；就此三種不善的調伏等依次示現。依靠乞食的緣故，說不凈的生命。依靠受用的緣故，說吝嗇地受用、畜養、聚集、𧂐宿等。依靠修業的緣故，說懈怠。沒有剩餘的，因為破戒的緣故，教唆他人犯根本戒的緣故。敗壞內心的人，因為惡法的緣故，以及隱藏那些惡法的緣故。第二種成就行為的人，依靠行為、生命、戒律、受用以及修道應當知曉。其中成就行為的人，依靠行為的緣故。
【English Translation】 English version: Because of receiving the faith and offerings of others, and in order to cover up their own sins. Because of the cause of burning and boiling ulcers, next is explained the method of burning, (they) seek to see the faults of others, (although) saying that they have defiled body and mind, they wear the Kāṣāya (袈裟，monk's robe), in order to cover up sins, and receive the worship and offerings of those who uphold the precepts with merit, etc. Because of the cause of burning into disease, next is explained the incurable disease, so it is said that (they) have defiled body and mind, but wear the Kāṣāya, harboring arrogance and gathering the mind of precepts, receiving the worship and offerings made by others to those who uphold the precepts with merit, etc., destroying the great vehicle mind initiated by others. Regarding this, therefore it is said that Brahmaņa (白朋) should know. Among these two, the first is a practitioner of views, and the second is a practitioner of attachment, it should be known. There are four types of Śrāmaņa (沙門，ascetic), in what gradual order are they shown? Like those faults of violating the precepts, either approaching or abandoning, after obtaining the faults of people or obtaining the merits of people, all the obstacles formed in the mind, or those that are not obstacles, those that are shown are the faults of middle people, relying on three types of people to explain, it should be known. The Śrāmaņa of form and appearance (形服相沙門，one who is a Śrāmaņa in appearance only), both mind and conduct are corrupted, relying on likes and dislikes to explain its meaning. The deceitful Śrāmaņa (誑詐沙門，deceitful ascetic) and the Śrāmaņa of fame (名聞沙門，ascetic seeking fame), conduct is accomplished but the mind is corrupted, relying on two types of likes and desires: great likes and having likes. Among them, those who like and dislike, if they say they are Śrāmaņa but are not Śrāmaņa. Those who are greatly fearful, if they have many merits, but think that their own thoughts exceed their own merits, they always think like this. Those who have likes and desires, if they have merits, then they give rise to thoughts equal to the merits. The first type of person has two types of corrupted behavior: one is with remainder; one is without remainder. Those with remainder, relying on the four types of Śrāmaņa to explain, it should be known. Relying on the defilements of receiving precepts up to the impure mental karma of conduct; regarding these three types of untamed, etc., they are shown in order. Relying on begging for food, it is said to be an impure life. Relying on enjoyment, it is said to be stingy in enjoyment, raising, gathering, 𧂐 lodging, etc. Relying on cultivation, it is said to be laziness. Those without remainder, because of breaking the precepts, instigating others to violate the fundamental precepts. Those who corrupt the mind, because of evil dharmas, and because of concealing those evil dharmas. The second type of person who accomplishes conduct, relying on conduct, life, precepts, enjoyment, and cultivation, it should be known. Among them, those who accomplish conduct, relying on the cause of conduct.
成就境界者，依命故。成就威儀者，以染心四行故。依戒者，受用粗澀食，故少欲。四聖種性者，依受用故，言不親近諸道俗等故，依修道故。少言少語故，樂寂靜。依論說慰喻等應知。雖行如是等法皆為誑詐不為善凈心者，以壞心故。依修行行故，誑詐應知。常有我見者，依人無我，不滅我見行行故。于空法中而生怖畏難，如臨深坑。依法無我不分別空，及彼說者生怨家等想。第三者成就行順住念，依止及依行，隨順諸法應知。是中住者持戒，念者多聞，念彼故得順諸事。依止者，空閑處坐，以空閑坐故順諸功德。隨順諸法者，少知足少欲等。違心於親親中應知。是中不滅諸念者，示現有厭離欲。彼對治故，滅熾然等，欲三菩提故。滅三菩提，以道行果故。第四人二俱成就，以九種成就勢應知。一、常行勢；二、多聞勢；三、欲勢；四、寂靜思惟勢；五、正見勢；六、證勢；七、滅勢；八、修勢；九、正證勢。不求身命者，以不惜身命故，是名常行勢應知。樂聞空等法意喜者，明第二多聞勢。亦不喜空見等，復不喜涅槃修諸梵行，何況悕求三界。不悕求諸見法，亦應滅法故。彼果彼道得涅槃意故，說第三欲勢。常依止於法、不依止文字章句者，諸煩惱求內解脫，不向外逃走。以依止法故，求禪解脫思心世間智等。第
【現代漢語翻譯】 現代漢語譯本 成就境界的人，是依靠因緣的緣故。成就威儀的人，是因為以染污心行四種行為的緣故。依靠戒律的人，因為受用粗糙簡單的食物，所以少欲。四聖種性的人，是依靠受用的緣故，說不親近各種道士俗人的緣故，依靠修道的緣故。少言少語的緣故，樂於寂靜。依靠論說慰問勸導等應當知曉。雖然實行像這樣等的法，都是爲了誑騙欺詐，不是爲了善良清凈的心的人，因為心懷惡意。依靠修行行為的緣故，誑騙欺詐應當知曉。常常有我見的人，依靠人無我（認為沒有永恒不變的『我』）的道理，不滅除我見的行為的緣故。在空性（一切事物沒有固定不變的自性）的法中，卻產生怖畏和困難，就像面臨深坑一樣。依靠法無我（一切事物沒有固定不變的自性）的道理，不分別空性，以及對那些宣說空性的人產生怨恨等想法。第三種人成就行為順應安住于正念，依靠止和依靠行，隨順各種法應當知曉。這裡所說的『住』是指持戒，『念』是指多聞，因為憶念這些，所以能夠順應各種事情。『依止』是指在空閑的地方禪坐，因為在空閑的地方禪坐，所以能夠順應各種功德。『隨順諸法』是指少知足、少慾望等。違背自己的心意親近親人應當知曉。這裡所說的『不滅除各種念頭』，是示現出厭離慾望的樣子。因為對治的緣故，滅除熾熱等，慾望三菩提（覺悟）的緣故。滅除三菩提，因為道行果的緣故。第四種人兩種都成就，以九種成就的態勢應當知曉。一、常行勢；二、多聞勢；三、欲勢；四、寂靜思惟勢；五、正見勢；六、證勢；七、滅勢；八、修勢；九、正證勢。不求自身性命的人，因為不吝惜自身性命的緣故，這叫做常行勢應當知曉。喜歡聽聞空性等法，內心喜悅的人，說明第二種多聞勢。也不喜歡空見等，又不喜好涅槃，修各種梵行，更何況是希望追求三界（欲界、色界、無色界）。不希望追求各種見解法，也應當滅除法，因為那個果，那個道，得到涅槃的意願的緣故，說第三種欲勢。常常依止於法，不依止文字章句的人，各種煩惱尋求內在的解脫，不向外逃避。因為依止法的緣故，尋求禪定解脫，思考心識，世間智慧等。第
【English Translation】 English version One who achieves a state of attainment does so because of conditions. One who achieves dignified conduct does so because of the four actions of a defiled mind. One who relies on precepts has few desires because they partake of coarse and simple food. One of the four noble lineages relies on what they partake of, saying they do not associate with various ascetics and laypeople, and they rely on cultivation. They are fond of solitude because they speak little. One should understand that they rely on discourses, consolations, and exhortations. Although they practice such dharmas, they are all deceitful and not of a good and pure mind because of their malicious intent. One should understand that they are deceitful because they rely on practicing conduct. One who always has a sense of 'I' relies on the non-self of persons (the understanding that there is no permanent, unchanging 'self'), and thus does not abandon the practice of clinging to 'I'. In the dharma of emptiness (the understanding that all things lack inherent existence), they experience fear and difficulty, as if facing a deep pit. They rely on the non-self of dharmas (the understanding that all phenomena lack inherent existence), and without discriminating emptiness, they harbor thoughts of enmity towards those who teach it. The third person achieves conduct that accords with abiding in mindfulness, relying on cessation and relying on practice, and one should understand that they accord with all dharmas. Here, 'abiding' refers to upholding precepts, and 'mindfulness' refers to extensive learning; because of remembering these, one can accord with all matters. 'Relying' refers to sitting in a secluded place; because of sitting in seclusion, one can accord with all virtues. 'Accords with all dharmas' refers to being content with little, having few desires, and so on. One should understand that they act against their own heart in being close to relatives. Here, 'not extinguishing all thoughts' means showing an appearance of being disgusted with desire. Because of counteracting this, they extinguish burning passions, and because of desire for Bodhi (enlightenment). They extinguish Bodhi because of the path and its fruits. The fourth person achieves both, and one should understand that this is due to the power of nine achievements: 1. The power of constant practice; 2. The power of extensive learning; 3. The power of desire; 4. The power of solitary contemplation; 5. The power of right view; 6. The power of realization; 7. The power of cessation; 8. The power of cultivation; 9. The power of right realization. One who does not seek their own life does so because they do not cherish their own life; this is known as the power of constant practice. One who delights in hearing the dharma of emptiness and whose mind is joyful demonstrates the second power of extensive learning. They also do not delight in views of emptiness, nor do they delight in Nirvana, practicing various pure conducts, let alone hoping to seek the three realms (desire realm, form realm, formless realm). They do not hope to seek various views of dharmas, and they should also extinguish dharmas, because of that fruit, that path, and the intention of attaining Nirvana; this is said to be the third power of desire. One who always relies on the Dharma and does not rely on literal words and phrases seeks inner liberation from all afflictions and does not flee outwards. Because of relying on the Dharma, they seek meditative liberation, contemplate consciousness, and seek worldly wisdom, and so on. The
四寂靜思惟勢，於一切煩惱常求解脫，不向外求，見一法本來性無垢畢竟清凈，而自依止亦不依他者，性不染故。有學出世間法自內知見。第五正見勢，以正法身尚不見佛，何況色身者，以不見三寶故。真實三寶，亦以出世間智分別念故。第六證勢，以空患離上不見法，何況貪著音聲言說，以滅除所應除者故。第七滅勢，無所修應修者，以修故。第八修勢，不生生死不著涅槃，知一切法本來寂滅，不見有縛不求解脫。是故不捨世間不證涅槃者，以滅世間因故。及以得涅槃故，不生世間不求涅槃，不悕求死及壽命，不求解不求縛，已滅故。及有餘分故，不行亦不滅。是中性滅盡無生智等所攝諸無學法應知，是名第九正證勢。所有彼三種沙門立沙門名，彼名無義，及不相似示現，以名所伐故，說貧窮喻。云何以名所伐？異沙門名形服故，妄受信施利養，自此已后非真實行沙門，及識知起我慢真實行沙門故，並持戒識知顛倒說似如持戒故。聞思修等智，依彼慢故說二喻譬。如有人漂沒大水渴乏而死。此喻示現以有聞慧故生我慢。藥師喻，以有思慧故，樂著三摩拔提。凡夫離欲者，樂著利養恭敬故。有學者起悔修三摩拔提者，修慧邪行故。示現行正行中起我慢故，說餘三喻。初名病人喻；第二者寶喻；第三者死人喻，依戒起彼
【現代漢語翻譯】 現代漢語譯本 四寂靜思惟勢（四種寂靜的思維力量），對於一切煩惱常常尋求解脫，不向外尋求，見到一切法的本來體性沒有污染，畢竟清凈，從而自己依靠自己，也不依靠他人，因為體性不被污染的緣故。有學之人的出世間法，自己內心能夠知曉和見到。 第五正見勢（第五種正見的思維力量），以正法之身尚且不能見到佛，更何況是色身呢？因為不能見到佛法僧三寶的緣故。真實的三寶，也是通過出世間的智慧來分別思念的緣故。 第六證勢（第六種證悟的思維力量），因為空性的緣故，遠離了對更高境界的貪戀，尚且不能見到法，更何況是貪著于音聲言說呢？因為滅除了所應該滅除的煩惱的緣故。 第七滅勢（第七種滅盡的思維力量），沒有什麼需要修習或者應該修習的，因為修習的緣故。 第八修勢（第八種修習的思維力量），不生於生死，也不執著于涅槃，知道一切法的本來體性就是寂滅的，見不到有束縛，也不求解脫。因此，不捨棄世間，也不證得涅槃，因為滅除了產生世間的因的緣故。以及因為證得了涅槃的緣故，不生於世間，也不尋求涅槃，不希望求死，也不希望長壽，不求解脫，也不求束縛，因為已經滅盡的緣故。以及還有餘分的緣故，既不行，也不滅。 這裡面，體性的滅盡、無生智等所包含的各種無學法應該知曉，這叫做第九正證勢（第九種正證的思維力量）。所有那三種沙門（修行者）建立沙門之名，那些名稱沒有意義，以及不相似的示現，因為被名稱所傷害的緣故，所以說了貧窮的比喻。怎樣是被名稱所傷害呢？因為異於沙門的名字和形貌服飾，而妄自接受信徒的佈施供養，從此以後就不是真實修行的沙門了，以及認識到生起我慢的真實修行沙門，並且執持戒律，認識到顛倒，說得好像是持戒一樣。聽聞、思考、修習等智慧，依靠那些我慢的緣故，說了兩個比喻。比如有人漂沒在大水之中，卻因為口渴而死。這個比喻是說因為有聽聞的智慧而生起我慢。藥師的比喻，是因為有思惟的智慧，而樂於執著於三摩拔提（禪定）。凡夫遠離慾望的人，樂於執著于利養恭敬的緣故。有學之人，生起後悔，修習三摩拔提的人，是因為修習的智慧邪行的緣故。爲了說明在行持正行之中生起我慢的緣故，說了其餘三個比喻。第一個是病人比喻；第二個是珍寶比喻；第三個是死人比喻，依靠戒律生起那些我慢。
【English Translation】 English version The force of the four silences of contemplation: constantly seeking liberation from all afflictions, not seeking externally, seeing that the original nature of all dharmas is without defilement and ultimately pure, thereby relying on oneself and not relying on others, because the nature is not defiled. The supramundane dharma of a learner is known and seen inwardly. The fifth force of right view: even the Dharma body cannot see the Buddha, let alone the physical body? Because one cannot see the Three Jewels (Buddha, Dharma, Sangha). The true Three Jewels are also distinguished and contemplated through supramundane wisdom. The sixth force of realization: because of emptiness, being far from craving for higher realms, one cannot even see the Dharma, let alone be attached to sounds and speech? Because what should be eliminated has been eliminated. The seventh force of extinction: there is nothing to cultivate or should be cultivated, because of cultivation. The eighth force of cultivation: not being born into samsara, nor being attached to nirvana, knowing that the original nature of all dharmas is quiescent, not seeing any bondage, nor seeking liberation. Therefore, not abandoning the world, nor attaining nirvana, because the cause of producing the world has been extinguished. And because nirvana has been attained, not being born into the world, nor seeking nirvana, not hoping for death, nor hoping for longevity, not seeking liberation, nor seeking bondage, because it has already been extinguished. And because there is still a remainder, neither acting nor ceasing. Herein, the various non-learning dharmas included in the extinction of nature, non-birth wisdom, etc., should be known. This is called the ninth force of right realization. All those three types of shramanas (ascetics) establish the name of shramana. Those names are meaningless, and dissimilar manifestations, because they are harmed by names, so the metaphor of poverty is spoken. How are they harmed by names? Because they differ from the names, forms, and garments of shramanas, and falsely receive offerings from believers, from then on they are not truly practicing shramanas, and recognizing the truly practicing shramanas who give rise to arrogance, and holding precepts, recognizing the inverted, speaking as if holding precepts. Hearing, thinking, cultivating, and other wisdoms, relying on those arrogances, two metaphors are spoken. For example, someone is drowning in a great flood, but dies of thirst. This metaphor shows that arrogance arises because of having hearing wisdom. The metaphor of the physician, because of having thinking wisdom, is happy to be attached to samapatti (meditative absorption). Ordinary people who are far from desire are happy to be attached to gain and respect. Learners who give rise to regret and cultivate samapatti are because of the evil practice of cultivating wisdom. To illustrate that arrogance arises in the practice of right conduct, the remaining three metaphors are spoken. The first is the metaphor of the sick person; the second is the metaphor of the treasure; the third is the metaphor of the dead person, relying on the precepts to give rise to those arrogances.
慢故，示現有四種破戒比丘。自善持戒等喻，是中初者假受戒；第二者說不善持律明瞭懈怠；三者以行似彼故，于破戒障壞故，說壞障戒；第四者說具受十二頭陀功德，是假名持戒。是中初者，見患滅破戒對治障故，名為破戒應知。有者以破戒故，不可持彼中一，于涅槃中生恐怖，不能滅破戒障故，修行對治。第二以我慢故，生得解脫相，對治彼故說諸真實持戒功德。然破戒惡所顯及修道行所顯，是中初持戒者，說內入非外入故。第二說作染業無作，善無作非是身等作，染業亦無非作，是能作善無行無非行，依雜染不雜染，依乞食無所行亦無不行，依雜染不雜染受用故，無名無色無餘涅槃，無想無非想無相行中離念一切想故。及念無想戒無滅無非滅，無學行於涅槃有餘故，煩惱無餘故。無取無舍，常行離喜憂故，及舍念同生有故。無可取無可舍，還彼初境界，不取憂喜及取捨念同生故。無眾生無眾生名，乃至無心。無心名依解釋喻。既滅隨所能記及隨所記隨所者，無世間無非世間，依器世間雜不雜行人行故。言無依止無非依止，依雜染及不雜染，依六識村田境界故。言不以戒自高不謗下他戒，依親近家故。亦不憶想分別彼戒，不分別我是持戒、我有如是持戒，不分別彼性故。無漏亦有世間共可滅，尋即顯故說不共。然
【現代漢語翻譯】 現代漢語譯本 慢故，示現存在四種破戒的比丘（bhiksu，佛教出家男眾）。以善於持戒等譬喻來說明，其中第一種是假裝受戒；第二種是說不善於持守戒律，明顯懈怠；第三種是因為行為類似破戒者，對於破戒的障礙沒有去除，所以說是破壞了障礙的戒律；第四種是說具備十二種頭陀（dhuta，苦行）功德，是虛假地號稱持戒。 這其中，第一種比丘，因為見到破戒的過患，消滅了破戒的對治障礙，所以應該被認為是破戒者。有些人因為破戒，無法持守其中的任何一條戒律，對於涅槃（nirvana，佛教修行的最終目標）感到恐懼，不能夠去除破戒的障礙，因此修行對治之法。第二種比丘因為我慢的緣故，產生已經得到解脫的假象，爲了對治這種現象，所以宣說各種真實持戒的功德。然而，破戒的惡行所顯現的，以及修道之行所顯現的，是不同的。其中，持戒者，說的是內入而非外入。 第二種比丘，說的是造作染污之業，沒有造作，善業沒有造作，不是身體等造作，染污之業也沒有造作，是能夠造作善業，沒有行為也沒有非行為，依靠雜染和不雜染，依靠乞食沒有所行也沒有不行，依靠雜染和不雜染受用，沒有名沒有色沒有剩餘的涅槃，在無想無非想無相行中遠離念頭一切想法。以及念頭無想戒沒有滅也沒有非滅，無學（asaiksha，指已證阿羅漢果位，無需再學的聖者）行於涅槃還有剩餘，因為煩惱沒有剩餘。沒有取也沒有舍，常常行於遠離喜憂，以及舍念同生有。無可取無可舍，回到最初的境界，不取憂喜以及取捨念同生。沒有眾生沒有眾生名，乃至沒有心。沒有心名依靠解釋譬喻。既然滅了隨所能記憶的以及隨所記憶的隨所，沒有世間沒有非世間，依靠器世間雜不雜行人行。說沒有依靠也沒有非依靠，依靠雜染以及不雜染，依靠六識村田境界。說不以戒律自高，不誹謗他人戒律低下，依靠親近家。也不憶想分別那些戒律，不分別我是持戒者、我擁有如此的持戒，不分別那些性質。無漏也有世間共同可以消滅的，尋找就顯現了，所以說不共同。然而
【English Translation】 English version Due to slowness, it is shown that there are four types of bhiksus (Buddhist monks) who have broken the precepts. Using the analogy of those who uphold the precepts well, the first is one who falsely receives the precepts; the second is one who speaks of not upholding the precepts well, clearly being lazy; the third is one who, because their actions resemble those who have broken the precepts, and because the obstacles to breaking the precepts have not been removed, is said to have destroyed the precepts that obstruct; the fourth is one who possesses the twelve dhuta (ascetic practices) qualities, falsely claiming to uphold the precepts. Among these, the first bhiksu, because they see the harm of breaking the precepts and eliminate the obstacles to counteracting the breaking of the precepts, should be recognized as having broken the precepts. Some, because they have broken the precepts, cannot uphold even one of them, and are afraid of nirvana (the ultimate goal of Buddhist practice), unable to remove the obstacles to breaking the precepts, therefore practicing countermeasures. The second bhiksu, because of their arrogance, creates the illusion of having attained liberation; to counteract this, the virtues of truly upholding the precepts are proclaimed. However, what is revealed by the evil of breaking the precepts and what is revealed by the practice of the path are different. Among these, the one who upholds the precepts speaks of internal entry rather than external entry. The second bhiksu speaks of creating defiled karma, not creating, good karma not creating, not the body etc. creating, defiled karma also not creating, is able to create good karma, no action and no non-action, relying on defiled and undefiled, relying on alms-begging no action and no non-action, relying on defiled and undefiled enjoyment, no name no form no remaining nirvana, in the realm of no thought no non-thought no form, abandoning all thoughts. And the thought of no thought precepts no cessation and no non-cessation, the asaiksa (one who has attained Arhatship) practices in nirvana with remainder, because afflictions have no remainder. No grasping and no abandoning, constantly acting in detachment from joy and sorrow, and abandoning the thought of co-arising existence. Nothing to grasp and nothing to abandon, returning to the initial state, not grasping joy and sorrow and grasping and abandoning the thought of co-arising. No sentient being no name of sentient being, even to no mind. No mind name relies on explanatory analogy. Since what can be remembered and what is remembered is extinguished, no world and no non-world, relying on the world of vessels defiled and undefiled practitioners act. Saying no reliance and no non-reliance, relying on defiled and undefiled, relying on the realm of the six consciousnesses. Saying not to be arrogant because of the precepts, not to slander others' inferior precepts, relying on close families. Also not to recall and discriminate those precepts, not to discriminate that I am a precept-holder, I possess such precept-holding, not to discriminate those natures. The unconditioned also has worldly commonality that can be extinguished, seeking immediately reveals, therefore saying uncommon. However
彼若三界非果、非求三界因，是二句示現，是名以漸次。依于戒有順不順諸法故，說善學不善學沙門差別事。何者不善學沙門？是中有三種應知。形服相似沙門。不惜沙門戒，唯形服同不同者，形命受用與命戒見心不相似等。是中形處及服處故，名形服處相似。是中服處者，以彼僧伽梨等故名服同。形處者，以剃鬚發執持缽故名為形同。以不凈身等業行故，名行不相似。不凈命故，命不相似。慳故，于受用中不相似。懈怠故，用行不相似。破戒故，于持戒中不相似。以惡法故，于見不相似。不調不伏不隱諸根故，於心不相似。二威儀誑詐沙門者，乞資用精進用等應知。增上心、增上慧同彼行及心不相似，成就用意等故。增上戒同，一心安詳故，乃至不樂雜亂故。增上心行同，少言少語故。增上智行同，誑詐等彼行心不同故。三名聞沙門者，唯求名聞應知。舍摩他分同、毗婆舍那分同，彼二分修同，還彼二助行同，心性不同。是中以戒故、有戒分故，舍摩他分同，戒是三昧因故。以多聞故，于毗婆舍那分同，聞能領得無漏智故。以住空閑阿蘭若故，彼二修分相似同，于空閑處住修因故。少欲等彼二助道行同，彼少欲等是助習行等故。親近他故，心不相似應知。何者善學沙門？有四種相應知：行故、心故、證故及盡至故。
【現代漢語翻譯】 現代漢語譯本 如果說三界不是（涅槃的）果，也不是爲了獲得三界（的善報）而修因，這兩句話是（佛陀）爲了循序漸進地引導眾生而示現的方便之說，這叫做『以漸次』（的教法）。因為戒律有順應和不順應各種法的不同，所以佛陀宣說了善於學習和不善於學習的沙門（Śrāmaṇa，出家修行者）的差別。 什麼是不善於學習的沙門呢？其中有三種情況應當瞭解：第一種是外表和服飾相似的沙門。他們不愛惜沙門的戒律，只是在外表和服飾上與真正的沙門相同。他們的外形、生命、受用與真正的沙門的生命、戒律、見解和心性都不相似。這裡所說的『外形處』和『服飾處』，指的是外表和服飾上的相似。『服飾處』是指他們穿著僧伽梨（saṃghāṭī，袈裟）等服裝，所以說服飾相同。『外形處』是指他們剃除鬚髮，手持缽盂，所以說外形相同。由於他們從事不清凈的行業等行為，所以說行為不相似。由於他們的生命不清凈，所以說生命不相似。由於他們慳吝，所以在受用方面不相似。由於他們懈怠，所以在修行方面不相似。由於他們破戒，所以在持戒方面不相似。由於他們持有邪惡的見解，所以在見解方面不相似。由於他們不調伏、不收攝、不隱藏自己的根（感官），所以在心性方面不相似。 第二種是虛偽欺詐的沙門，應當瞭解他們爲了乞求資用而假裝精進修行。他們在增上心（adhisamādhi，更高的禪定）、增上慧（adhiprajñā，更高的智慧）方面與真正的沙門不同，他們的行為和心性與真正的沙門不相似，因為他們只是表面上裝作用心等行為。他們在增上戒（adhiśīla，更高的戒律）方面也不同，因為真正的沙門一心安詳，乃至不喜好雜亂。他們在增上心行方面也不同，因為真正的沙門少言少語。他們在增上智行方面也不同，因為他們虛偽欺詐等行為與真正沙門的行為和心性不同。 第三種是追求名聞利養的沙門，應當瞭解他們只是爲了追求名聞利養。他們在舍摩他（śamatha，止）部分相同，在毗婆舍那（vipaśyanā，觀）部分相同，他們對這二者的修習相同，他們對這二者的輔助修行也相同，但他們的心性不同。這裡所說的『以戒故』、『有戒分故』，指的是他們在舍摩他部分相同，因為戒是三昧（samādhi，禪定）的因。以他們廣博的聞法，他們在毗婆舍那部分相同，因為聽聞佛法能夠領悟無漏智慧。以他們住在空閑的阿蘭若（āraṇya，寂靜處），他們在這二者的修習部分相似相同，因為住在空閑處是修行的因緣。他們對少欲等這二者的輔助修行相同，因為少欲等是輔助修行的行為。應當瞭解，由於他們親近他人，所以心性不相似。 什麼是善於學習的沙門呢？有四種情況應當瞭解：行（pratipatti，修行）故、心（citta，心性）故、證（sākṣāt-kriya，證悟）故以及盡至（pari-niṣṭhā，究竟）故。
【English Translation】 English version If the Three Realms are not the fruit (of Nirvāṇa), nor is the cause cultivated to seek the Three Realms (of good fortune), these two sentences are manifestations (of the Buddha) to gradually guide sentient beings, and this is called 'by gradual stages' (of teaching). Because precepts have differences in accordance with and not in accordance with various dharmas, the Buddha proclaimed the differences between Śrāmaṇas (ascetics) who are good at learning and those who are not. What are the Śrāmaṇas who are not good at learning? There are three types that should be understood: The first type is Śrāmaṇas who are similar in appearance and clothing. They do not cherish the precepts of a Śrāmaṇa, but are only the same as true Śrāmaṇas in appearance and clothing. Their form, life, and enjoyment are not similar to the life, precepts, views, and mind of a true Śrāmaṇa. The 'place of form' and 'place of clothing' here refer to the similarity in appearance and clothing. 'Place of clothing' means that they wear saṃghāṭīs (robes), so it is said that the clothing is the same. 'Place of form' means that they shave their beards and hair and hold alms bowls, so it is said that the form is the same. Because they engage in impure activities, it is said that the behavior is not similar. Because their lives are impure, it is said that the life is not similar. Because they are stingy, they are not similar in enjoyment. Because they are lazy, they are not similar in practice. Because they break the precepts, they are not similar in upholding the precepts. Because they hold evil views, they are not similar in views. Because they do not tame, restrain, or conceal their senses, they are not similar in mind. The second type is deceitful Śrāmaṇas, and it should be understood that they pretend to be diligent in practice in order to beg for resources. They are different from true Śrāmaṇas in adhisamādhi (higher concentration) and adhiprajñā (higher wisdom), and their behavior and mind are not similar to those of true Śrāmaṇas, because they only superficially pretend to be mindful and other behaviors. They are also different in adhiśīla (higher precepts), because true Śrāmaṇas are peaceful in mind and do not like confusion. They are also different in the practice of higher mind, because true Śrāmaṇas speak little. They are also different in the practice of higher wisdom, because their deceitful behavior is different from the behavior and mind of true Śrāmaṇas. The third type is Śrāmaṇas who seek fame and gain, and it should be understood that they only seek fame and gain. They are the same in the śamatha (calm abiding) part, the same in the vipaśyanā (insight) part, their practice of these two is the same, and their auxiliary practices for these two are also the same, but their minds are different. The 'because of precepts' and 'because of the precept part' here refer to their sameness in the śamatha part, because precepts are the cause of samādhi (concentration). Because of their extensive hearing of the Dharma, they are the same in the vipaśyanā part, because hearing the Dharma can lead to the realization of non-outflow wisdom. Because they live in secluded āraṇyas (quiet places), their practice of these two parts is similar and the same, because living in a secluded place is a condition for practice. Their auxiliary practices for reducing desires are the same, because reducing desires is an auxiliary practice. It should be understood that because they are close to others, their minds are not similar. What are the Śrāmaṇas who are good at learning? There are four types that should be understood: because of pratipatti (practice), because of citta (mind), because of sākṣāt-kriya (realization), and because of pari-niṣṭhā (ultimate).
以不惜身命故，于現法中得厭悔行故。空等沙門意喜故，未來生教化身行故。是名行勢應知。以依真如行故，信法無我意故，不喜涅槃故，及不喜空故，所應得及所能得，彼亦離假名性相不正執故。常依了義不依文字者，悕求所須義故。于煩惱中而求解脫，不向外逃走，不如隨聲性故。是名心勢應知。見一切法體永清凈不染，以真如法故，作助己形及他，不緣他智性，不染證故。是中諸報等盡見解脫，不見假名性相故。是名證勢應知。一切眾生自性滅故，不行善修一切煩惱染等對治故。不取滅度，真如不斷故，及不觀非事。是名盡至勢應知。是中貧人喻，與不善學沙門，以三種相故，于名不如義應知。壞心成就行，成就心而壞行，亦壞心及壞行。是中壞心成就行有三種應知。能聞及所聞心為知足，能說彼中而為知足，得世間三昧故，及得彼功德以為樂著。是中漂墮河喻，說壞心成就行，唯有聞等事應知。醫師喻，還彼唯有說事應知。幻喻，得彼世間三昧，唯樂著彼事應知。摩尼寶喻，成就心而壞行應知。死喻，說壞心及壞行應知。長者子喻，成就心及成就行應知。以一相義故，善學沙門應知。說有四種破戒比丘似善持戒，有何漸次？以真實沙門，示受真實行。以示現如戒相似住假名戒，示現假名戒。示現假名戒何者？
【現代漢語翻譯】 現代漢語譯本 爲了不吝惜自己的生命，所以在現世的佛法中得到厭離和懺悔的行為。因為空性等等的沙門（出家人）感到歡喜，爲了未來生能夠教化眾生的行為。這被稱為行勢，應當瞭解。因為依循真如（事物的真實本性）而行，相信佛法和無我（沒有永恒不變的自我）的道理，不喜好涅槃（寂滅），以及不喜好空性，所應該得到的以及所能夠得到的，那些也遠離了虛假的名稱、性質和不正的執著。常常依據究竟的意義而不依據文字表面，是因為希望尋求所需要的意義。在煩惱中求解脫，不向外逃避，不像追逐聲音一樣。這被稱為心勢，應當瞭解。見到一切法的本體永遠清凈而不被污染，因為真如的緣故，幫助自己和他人，不攀緣他人的智慧，不被證悟所污染。在這其中，各種報應等等都完全見到解脫，不見虛假的名稱和性質。這被稱為證勢，應當瞭解。一切眾生的自性都是寂滅的，不行善，不修一切煩惱和染污等等的對治法。不取證滅度，因為真如是不斷滅的，以及不觀察非真實的事情。這被稱為盡至勢，應當瞭解。這裡用窮人的比喻，來比喻不善於學習的沙門，因為三種相貌的緣故，在名相上不如義理。壞了心而成就了行為，成就了心而壞了行為，也壞了心和壞了行為。在這其中，壞了心而成就了行為有三種情況應當瞭解。能夠聽聞以及所聽聞的心就感到滿足，能夠說出那些道理就感到滿足，得到世間的三昧（專注的狀態）的緣故，以及得到那些功德就感到快樂和執著。這裡用漂流在河中的比喻，來說明壞了心而成就了行為，只有聽聞等等的事情應當瞭解。用醫師的比喻，來說明只有說的事情應當瞭解。用幻術的比喻，來說明得到那些世間的三昧，只是快樂和執著于那些事情應當瞭解。用摩尼寶珠的比喻，來說明成就了心而壞了行為應當瞭解。用死亡的比喻，來說明壞了心和壞了行為應當瞭解。用長者子的比喻，來說明成就了心和成就了行為應當瞭解。因為一個相貌的意義，所以是善於學習的沙門應當瞭解。說有四種破戒的比丘，表面上像是善於持戒，有什麼樣的次第？以真實的沙門，展示接受真實的行為。以展示像戒律相似的，住在虛假的名稱的戒律中，展示虛假的名稱的戒律。展示虛假的名稱的戒律是什麼？
【English Translation】 English version Because of not hesitating one's own life, therefore, in the present Dharma, one obtains the practice of aversion and repentance. Because the Shramanas (ascetics) of emptiness, etc., feel joy, and for the sake of the actions of teaching sentient beings in future lives. This is called the force of action, and should be understood. Because of acting in accordance with Suchness (the true nature of things), believing in the Dharma and the principle of no-self (no permanent, unchanging self), not delighting in Nirvana (cessation), and not delighting in emptiness, what should be obtained and what can be obtained, those also are far from false names, natures, and incorrect attachments. Always relying on the ultimate meaning and not relying on the surface of the words, it is because of hoping to seek the meaning that is needed. Seeking liberation in afflictions, not fleeing outwards, not like chasing after sounds. This is called the force of mind, and should be understood. Seeing that the essence of all Dharmas is eternally pure and unpolluted, because of Suchness, helping oneself and others, not clinging to the wisdom of others, and not being defiled by enlightenment. Within this, all kinds of retribution, etc., are completely seen as liberation, and false names and natures are not seen. This is called the force of realization, and should be understood. The self-nature of all sentient beings is extinction, not practicing good, not cultivating the antidotes to all afflictions and defilements, etc. Not taking extinction, because Suchness is not ceasing, and not observing unreal things. This is called the force of ultimate attainment, and should be understood. Here, the metaphor of the poor person is used to illustrate the Shramana who is not good at learning, because of three aspects, in name it is not as good as meaning. Ruining the mind but accomplishing actions, accomplishing the mind but ruining actions, and also ruining the mind and ruining actions. Among these, there are three situations of ruining the mind but accomplishing actions that should be understood. Being able to hear and the mind that is heard are satisfied, being able to speak those principles is satisfied, because of obtaining worldly Samadhi (state of concentration), and obtaining those merits is enjoyed and attached to. Here, the metaphor of drifting in the river is used to explain ruining the mind but accomplishing actions, only the matters of hearing, etc., should be understood. The metaphor of the physician is used to explain that only the matter of speaking should be understood. The metaphor of illusion is used to explain that obtaining those worldly Samadhis, only enjoying and being attached to those matters should be understood. The metaphor of the Mani jewel is used to explain accomplishing the mind but ruining actions should be understood. The metaphor of death is used to explain ruining the mind and ruining actions should be understood. The metaphor of the son of a wealthy man is used to explain accomplishing the mind and accomplishing actions should be understood. Because of the meaning of one aspect, it is the Shramana who is good at learning that should be understood. It is said that there are four kinds of precept-breaking Bhikshus (monks) who appear to be good at upholding the precepts, what is the order? With a true Shramana, showing the acceptance of true actions. By showing something similar to the precepts, dwelling in the precepts of false names, showing the precepts of false names. What is showing the precepts of false names?
住假名戒行有四種應知。彼復以我慢等壞身故，名為住假名戒行。初者成就六種戒，以二種障壞戒。何者六種行分戒持成？依波羅提木叉所說而行成就，行成就壞境界成就，于微罪中而見怖畏，受而修行。于諸戒中有二種障。何者二種？身見熾盛令戒中起及命知。第二舍彼二患，離身見熾然處故。以律師故，于諸犯戒善能發起。然以等世間凈故，諸利養不能動，同生身見。第三此同法得世間凈戒，復同生身見，不解法無我，聞生恐怖懈怠。第四離一切與患，然以信邪法無我故，壞我慢戒，住四種不正戒。覺知謗等法戒，彼相彼無漏應知。何者謗等法？初住假名戒者，亦見有我，亦言有我所，對治彼故，言無我無我所故。所作犯戒者是名不作，對治彼故，言無作無非作故。作行彼亦非行，對治彼故，言無有所作亦無作者故。安詳行亦名非行，對治彼故，言無行無非行故。妄念行者是名非行，對治彼故，言無有所行亦無不行故。第二住假名戒行，身見朋煩惱隨順，亦見名及見色，對治彼故，言無名無色故。未來生想定有及彼想，對治彼故，言無想無非想故。彼熾然滅使者亦名不滅，對治彼故，言無滅無非滅故。執人無我及舍取人，對治彼故，言無取無舍故。還彼眾生無我執中亦可取亦不可取，對治彼故，言無可取無可舍故
【現代漢語翻譯】 現代漢語譯本： 住于假名戒行有四種，應當知曉。他們因為我慢等煩惱而毀壞戒律，因此被稱為住于假名戒行。第一種是成就六種戒，又以兩種障礙來破壞戒律。哪六種行分成就戒持呢？依照波羅提木叉（Pratimoksha，戒律）所說的去做，成就戒行，成就行持，毀壞境界的成就，對於微小的罪過也心懷怖畏，接受並修行。對於諸戒律有兩種障礙。哪兩種呢？強烈的身見導致戒律中生起煩惱，以及執著于生命。第二種是捨棄那兩種禍患，遠離身見熾盛之處。因為是律師的緣故，對於各種犯戒行為能夠很好地發起懺悔。然而因為等同於世間的清凈，所以各種利益供養不能動搖他，但卻同樣生起身見。第三種是這種等同於法的世間清凈戒，又同樣生起身見，不理解法無我，聽聞后產生恐怖和懈怠。第四種是遠離一切禍患，然而因為相信邪法無我的緣故，毀壞了我慢戒，安住於四種不正戒之中。覺知誹謗等法戒，那些相和那些無漏應當知曉。哪些是誹謗等法呢？最初安住于假名戒的人，也見到有我，也說有我所，爲了對治這些，所以說無我無我所。所作的犯戒行為，卻說成是沒有做，爲了對治這些，所以說無作無非作。行為本身也不是行為，爲了對治這些，所以說沒有所作也沒有作者。安詳的行為也被說成不是行為，爲了對治這些，所以說沒有行為也沒有非行為。妄念的行為被說成不是行為，爲了對治這些，所以說沒有所行也沒有不行。第二種安住于假名戒行的人，身見和朋煩惱隨順而生，也見到名和見到色，爲了對治這些，所以說沒有名也沒有色。未來生起想定有以及彼想，爲了對治這些，所以說沒有想也沒有非想。那熾燃的熄滅使者也被說成沒有熄滅，爲了對治這些，所以說沒有熄滅也沒有非熄滅。執著於人無我以及捨棄取人，爲了對治這些，所以說沒有取也沒有舍。返回到那些眾生無我的執著中，也可以取也可以不取，爲了對治這些，所以說沒有可取也沒有可舍。
【English Translation】 English version: There are four types of abiding in nominal precepts and conduct that should be known. They are called abiding in nominal precepts and conduct because they destroy the precepts due to pride and other afflictions. The first is the accomplishment of six precepts, which are then destroyed by two obstacles. What are the six aspects of conduct that accomplish the upholding of precepts? Accomplishing conduct by acting according to what is said in the Pratimoksha (code of monastic discipline), accomplishing conduct, destroying the accomplishment of boundaries, seeing fear in minor offenses, receiving and practicing. There are two obstacles to these precepts. What are the two? Intense self-view causing afflictions to arise within the precepts, and attachment to life. The second is abandoning those two dangers, being away from the place where self-view is intense. Because they are lawyers, they are able to initiate repentance for various violations of precepts. However, because they are equal to worldly purity, they cannot be moved by various benefits and offerings, but they still give rise to self-view. The third is this worldly pure precept that is equal to the Dharma, but they also give rise to self-view, do not understand the non-self of phenomena, and generate fear and laziness upon hearing it. The fourth is being away from all dangers, but because they believe in the false Dharma of non-self, they destroy the precept of pride and abide in four incorrect precepts. Knowing the precepts of slander and other Dharmas, those characteristics and those un-leaked (untainted) should be known. What are the Dharmas of slander and so on? The first person who abides in nominal precepts also sees that there is a self, and also says that there is what belongs to the self; in order to counteract these, they say there is no self and no what belongs to the self. Actions that violate the precepts are said to be not done; in order to counteract these, they say there is no doing and no non-doing. The action itself is also not an action; in order to counteract these, they say there is no action and no actor. Calm conduct is also called non-conduct; in order to counteract these, they say there is no conduct and no non-conduct. Delusional conduct is called non-conduct; in order to counteract these, they say there is no conduct and no non-conduct. The second person who abides in nominal precepts and conduct, self-view and friendly afflictions arise in accordance, and they also see name and see form; in order to counteract these, they say there is no name and no form. Future arising of the Samadhi (meditative absorption) of having thought and that thought; in order to counteract these, they say there is no thought and no non-thought. That burning extinguishing messenger is also said to be not extinguished; in order to counteract these, they say there is no extinguishing and no non-extinguishing. Attachment to the non-self of a person and abandoning taking a person; in order to counteract these, they say there is no taking and no abandoning. Returning to those beings' attachment to non-self, it can be taken and it cannot be taken; in order to counteract these, they say there is nothing to take and nothing to abandon.
。不以色等執眾生相，彼說取善哉，對治彼故，言無眾生無眾生名。語亦說彼取善哉分別，對治彼故，言無身無身名，無口無口名故。彼分別是心，及彼取分別善哉，對治彼故，言無心無心分別名。第三住戒行者，上生世間亦向舍下故非世間，對治彼故，言無世間無非世間。依三昧亦依不貪慾，對治彼故，言無依止無非依止。攝取自戒不毀他戒，對治彼故，言不以戒自高、不毀下他戒。第四住假名戒，言我是能持戒，生分別念，對治彼故，言亦不分別戒故。勝性念等戒分別念，對治彼故，言不分別戒及不念此戒故，是名謗法。無漏戒中盡能滅盡，是名諸聖持戒無漏足句。無所著者，出世間故，不至三界理、不順一切煩惱故。離一切依止，對治離三界故。是故於有還凈示現勝，彼持戒故。說諸偈應知：
「具足持戒者， 無垢無所有。」
初偈第一句，離垢故說性清凈。貪慾等有餘離已，彼因凈故得戒性凈，示現同因等凈。餘三句者，還彼持戒，示現同伴等因凈。是中破戒同伴及諸同因，對治故，于戒同伴及諸同因者有三種差別應知。是中破戒同伴有三種，慢同色等，依止因故，迷惑意故，見如愚癡，同樂三摩拔提，屈復同伴取念。同事念者，如鹿處同身樂愛喜伴，是名第一偈義。還彼持戒中一切相，明依清
【現代漢語翻譯】 現代漢語譯本：不執著於色等，而執著于眾生相，如果有人這樣說，那麼取善哉（善哉：做得好）！爲了對治這種執著，所以說『無眾生』，也『無眾生』這個名稱。如果有人說，語言也執著于取善哉的分別，爲了對治這種執著，所以說『無身』，也『無身』這個名稱，『無口』，也『無口』這個名稱。如果有人說，這些分別是心，以及執著于取分別善哉，爲了對治這種執著，所以說『無心』，也『無心』這個分別名稱。第三種安住于戒行的人，即使上生於世間，也傾向於捨棄地獄，所以說不是世間的，爲了對治這種執著，所以說『無世間』，也『無非世間』。依靠三昧，也依靠不貪慾，爲了對治這種執著，所以說『無依止』，也『無非依止』。攝取自己的戒律，不毀壞他人的戒律，爲了對治這種執著，所以說『不以戒律自高』，『不毀壞低下的他人戒律』。第四種安住于假名戒律的人，說『我是能持戒的人』，產生分別念，爲了對治這種執著，所以說『也不分別戒律』。對於殊勝的性念等戒律產生分別念，爲了對治這種執著，所以說『不分別戒律』以及『不念此戒律』，這叫做謗法。在無漏戒中，能夠完全滅盡煩惱，這叫做諸聖持戒的無漏足句。因為無所執著，所以是出世間的，不至於三界之理，不順從一切煩惱。遠離一切依止，爲了對治遠離三界。因此，對於有還凈（有還凈：指從欲界天死後，又還生欲界天）示現殊勝，因為他們持戒的緣故。應該知道所說的偈頌： 『具足持戒者，無垢無所有。』 初偈的第一句，因為遠離垢染，所以說本性清凈。貪慾等有餘的煩惱已經遠離，因為這個原因清凈，所以得到戒律的本性清凈，示現了同因等凈。其餘三句，還是指持戒，示現了同伴等因凈。這裡，破戒的同伴以及各種同因，爲了對治這些，對於戒律的同伴以及各種同因有三種差別應該知道。這裡，破戒的同伴有三種，傲慢地看待同色等，因為依止的原因，迷惑了心意，見解如同愚癡，一同享受三摩拔提（三摩拔提：一種禪定狀態），屈服於同伴而取念。同事唸的人，如同鹿處在同一個身體中，享受愛喜的伴侶，這叫做第一偈的意義。還是指持戒中的一切相，明白依靠清凈。
【English Translation】 English version: Not clinging to form and other things, but clinging to the characteristics of sentient beings. If someone says this, then '取善哉' (Sādhu! Well done!). To counteract this clinging, it is said 'no sentient beings' and 'no name of sentient beings'. If someone says that language also clings to the distinction of '取善哉', to counteract this clinging, it is said 'no body' and 'no name of body', 'no mouth' and 'no name of mouth'. If someone says that these distinctions are the mind, and clinging to the distinction of '取分別善哉', to counteract this clinging, it is said 'no mind' and 'no name of distinction of mind'. The third type of person who dwells in precepts and conduct, even if they are born in the higher realms, they tend to abandon the lower realms, so they are not of the world. To counteract this clinging, it is said 'no world' and 'no non-world'. Relying on Samadhi (三昧: concentration), and also relying on non-greed, to counteract this clinging, it is said 'no reliance' and 'no non-reliance'. Embracing one's own precepts and not destroying the precepts of others, to counteract this clinging, it is said 'not to be arrogant with one's own precepts' and 'not to destroy the lower precepts of others'. The fourth type of person who dwells in nominal precepts, saying 'I am the one who can uphold the precepts', generating discriminating thoughts, to counteract this clinging, it is said 'also not to discriminate precepts'. Generating discriminating thoughts about the excellent nature of mindfulness and other precepts, to counteract this clinging, it is said 'not to discriminate precepts' and 'not to be mindful of these precepts', this is called slandering the Dharma. In the undefiled precepts, being able to completely extinguish defilements, this is called the undefiled complete phrase of the saints upholding the precepts. Because there is no clinging, it is transcendent of the world, not reaching the principles of the three realms, not conforming to all afflictions. Being apart from all reliance, to counteract being apart from the three realms. Therefore, for those who have '有還凈' (return to purity, referring to rebirth in the desire realm after death in the desire realm), showing excellence, because they uphold the precepts. It should be known that the verses say: 『Those who fully uphold the precepts, are without defilement and without possessions.』 The first line of the initial verse, because it is apart from defilement, it is said that the nature is pure. Greed and other remaining afflictions have already been abandoned, because of this reason of purity, the nature of the precepts is obtained as pure, showing the purity of equal causes. The remaining three lines still refer to upholding the precepts, showing the purity of equal companions and causes. Here, the companions who break the precepts and the various equal causes, to counteract these, there are three differences that should be known for the companions of the precepts and the various equal causes. Here, there are three types of companions who break the precepts, arrogantly regarding those of the same color and so on, because of the reason of reliance, confusing the mind, views like foolishness, enjoying '三摩拔提' (Samāpatti: a state of meditative absorption) together, submitting to companions and taking mindfulness. Those who have the same thoughts and actions, like deer in the same body, enjoying the company of love and joy, this is called the meaning of the first verse. Still referring to all aspects of upholding the precepts, understanding reliance on purity.
凈戒故，說第二偈應知。寂滅常畢竟如是等，是中有四種性同患，對治故，說波羅提木叉戒清凈應知，以不闕故。于受戒禪凈、餘者無漏戒凈，還依彼持戒，無諸患凈，故說第三偈。
「不貪惜身命。」
如是等有五種患。何者彼五患？一者利養恭敬患，以惜身故。二者懈怠患，繼念莫死起樂命故。三者起愿持梵行患，希求一切有生故。四者唯戒為足患，不正至故。五者不出至患，如諸外道說成不正理故。遠離此五種患故，釋成清凈無諸患應知。依無煩惱凈故，說第四偈：
「持戒不染世。」
世法不能染故。依集諦所攝染，同至熾染起欲處，二識著諸愛染，故言不依世法耳。不依世者，滅前復有愛故滅。
「速得智慧明， 以得光明故， 于見諦道中。」
無礙無所有。無礙無所有事，以修道無明等及余對治彼故言。
無我無彼相，離我他相故。依無學道離我慢清凈故，說第五偈。
「無此無彼岸， 亦無有中間。」
無相行中不著內外入故。
無著縛無漏，滅煩惱及使熾然滅故。無諂及無漏，無我慢差別。明依永凈故，說第六偈：
「心不著名色。」
于有不起愿故，不離寂滅法。彼者以持戒不足故，諸根調伏故，於三昧中不足故。
不生我
【現代漢語翻譯】 現代漢語譯本： 爲了凈戒的緣故，應當瞭解所說的第二個偈頌。『寂滅常畢竟如是等』，這裡面有四種與生俱來的共同問題，爲了對治這些問題，應當瞭解波羅提木叉戒（Pratimoksha，別解脫戒）的清凈，因為它沒有缺失。對於受戒禪定清凈，以及其餘的無漏戒清凈，仍然依靠持戒，沒有各種問題，所以說了第三個偈頌。 『不貪惜身命。』 像這樣有五種問題。哪五種問題呢？第一是貪圖利養恭敬的問題，因為愛惜身體的緣故。第二是懈怠的問題，因為繼續想著不要死亡而追求快樂的生命。第三是發起願望持梵行的問題，因為希望一切有生命的存在。第四是僅僅以持戒為滿足的問題，因為沒有正確地達到目標。第五是不出離的問題，就像那些外道所說的成就了不正確的道理。遠離這五種問題，解釋成就清凈沒有各種問題，應當瞭解。依靠沒有煩惱的清凈，所以說了第四個偈頌： 『持戒不染世。』 因為世間的法不能夠污染的緣故。依靠集諦（Samudaya，苦集滅道中的集）所包含的污染，一同到達熾熱的污染而生起慾望的地方，兩種意識執著于各種愛染，所以說不依靠世間的法。不依靠世間的人，滅度之前又有了愛，所以滅度。 『速得智慧明， 以得光明故， 于見諦道中。』 沒有障礙沒有所有。沒有障礙沒有所有的事情，因為在修道中沒有無明等等以及其餘對治它們的東西，所以這樣說。 『無我無彼相，離我他相故。』依靠無學道（Asaiksa-marga，無學道）遠離我慢的清凈，所以說了第五個偈頌。 『無此無彼岸， 亦無有中間。』 在無相的修行中不執著于內外進入的緣故。 『無著縛無漏，滅煩惱及使熾然滅故。』沒有諂媚以及沒有遺漏，沒有我慢的差別。明白依靠永遠的清凈，所以說了第六個偈頌： 『心不著名色。』 對於存在不起願望的緣故，不離開寂滅的法。那些人因為持戒不足的緣故，諸根沒有調伏的緣故，在三昧（Samadhi，禪定）中不足的緣故。 不生我
【English Translation】 English version: For the sake of pure precepts, it should be understood that the second verse is spoken. 'Quiescence, permanence, ultimate reality, thusness, etc.,' within this, there are four kinds of inherent common problems. To counteract these problems, it should be understood that the purity of the Pratimoksha (Pratimoksha, precepts of individual liberation) is essential, because it is without deficiency. Regarding the purity of taking precepts, meditative concentration, and the remaining undefiled precepts, one still relies on upholding the precepts, without any problems. Therefore, the third verse is spoken. 'Not greedy, not attached to life and limb.' Like this, there are five kinds of problems. What are these five problems? First, the problem of greed for profit and reverence, because of cherishing the body. Second, the problem of laziness, because of continuously thinking not to die and pursuing a life of pleasure. Third, the problem of generating vows to uphold pure conduct, because of hoping for the existence of all living beings. Fourth, the problem of being satisfied only with upholding precepts, because not correctly reaching the goal. Fifth, the problem of not transcending, like those heretics who say they have achieved incorrect principles. By distancing oneself from these five problems, explaining the achievement of purity without any problems, it should be understood. Relying on purity without afflictions, therefore, the fourth verse is spoken: 'Upholding precepts without being tainted by the world.' Because worldly dharmas cannot taint. Relying on the defilement contained within the Samudaya (Samudaya, the origin of suffering in the Four Noble Truths), together reaching the place of fiery defilement where desire arises, the two consciousnesses cling to various attachments of love, therefore it is said not to rely on worldly dharmas. Those who do not rely on the world, before extinction, again have love, therefore extinction. 'Quickly attain wisdom's light, because of obtaining light, in the path of seeing truth.' Without obstruction, without possession. The matter of without obstruction, without possession, because in the path of cultivation there is no ignorance, etc., and other things that counteract them, therefore it is said. 'No self, no other's form, because of being apart from the form of self and other.' Relying on the Asaiksa-marga (Asaiksa-marga, path of no more learning) to be apart from the purity of pride, therefore the fifth verse is spoken. 'No this shore, no other shore, also no middle ground.' In the practice of no form, not clinging to internal and external entry. 'No attachment, bound, no leakage, extinguishing afflictions and causing burning extinction.' No flattery and no leakage, no difference in pride. Understanding relies on eternal purity, therefore the sixth verse is spoken: 'The mind does not cling to name and form.' Because not generating wishes for existence, not departing from the dharma of quiescence. Those people, because of insufficient upholding of precepts, because the faculties are not subdued, because of insufficiency in Samadhi (Samadhi, meditative concentration). Not born I
我所乃至有頂世間，知足故，住持戒故。說于戒中永示現依世間凈故，說第七偈應知。
「雖行持諸戒， 其心不自高。」
示現以持戒故心不生高下，無厭足故。
「亦不以為上， 過是求聖道。」
凈持戒者，此相以三昧不足故，求出世間道。依出世間凈故，說第八偈：
「不以戒為最。」
不以戒為足故。
「亦不貴三昧。」
不樂著三昧故。
「過此二事已， 修習上智慧。」
無分別是聖性。無分別是修，攝取增上智，諸佛所稱歎。是故知餘者勝嘆事故。依有學無學非有學非無學凈故，說第九偈：
「心解脫身見。」
滅有分別身見，示現學戒凈故。
「滅除我我所。」
以滅同生身見故，示現無學戒凈。
「信空佛境界。」
以信空故，示現非學非無學凈事。依吝著凈故，說第十偈：
「依戒得三昧， 三昧能修慧。」
示現未得八聖道戒故，說不持戒凈。
「依因所修慧， 速得於凈智； 以得凈智故， 具足清凈戒。」
示現以得聖智故，后得戒清凈，說此偈。
「時八百比丘，不受諸漏心得解脫。三萬二千人遠塵離垢得法眼凈」，示現此教誨中有如是等大利益，亦復示現現即得
【現代漢語翻譯】 現代漢語譯本 乃至有頂世間（最高層的色界天），因為知足，並且住持戒律的緣故。說明在戒律中永遠示現依靠世間的清凈，所以說了第七首偈頌，應該知曉。 『即使修行持守各種戒律，他的內心也不會因此而自高自大。』 這表明因為持戒的緣故，內心不會產生高下的分別，也不會感到厭倦和滿足。 『也不認為這樣就足夠了，還要超越這些去尋求聖道。』 清凈持戒的人，是因為對三昧（專注的狀態）不滿足，所以才尋求出世間的道路。依靠出世間的清凈，所以說了第八首偈頌： 『不以戒律為最重要。』 不因為持戒就感到滿足。 『也不看重三昧。』 不貪戀執著於三昧。 『超越這兩件事之後，修習更高的智慧。』 沒有分別是聖人的本性。沒有分別是修行，是攝取增上的智慧，是諸佛所稱讚的。因此，要知道其餘的（功德）是殊勝的，值得讚歎的。依靠有學（還在學習的人）、無學（已經完成學習的人）、非有學非無學（既不是有學也不是無學的人）的清凈，所以說了第九首偈頌： 『內心解脫了身見。』 滅除了有分別的身見，表明學習戒律的清凈。 『滅除我以及我所。』 因為滅除了與生俱來的身見，表明無學戒的清凈。 『相信空性的佛的境界。』 因為相信空性，表明非學非無學的清凈之事。依靠對吝嗇和執著的清凈，所以說了第十首偈頌： 『依靠戒律得到三昧，三昧能夠修習智慧。』 表明沒有得到八聖道（八正道）的戒律，所以說不持戒的清凈。 『依靠因緣所修習的智慧，迅速得到清凈的智慧；因為得到清凈的智慧，就能夠具足清凈的戒律。』 表明因為得到了聖智的緣故，之後才能得到戒律的清凈，所以說了這首偈頌。 『當時有八百位比丘，因為不受諸漏（煩惱）的影響，心得解脫。三萬二千人遠離塵垢，得到法眼凈（對佛法的正確認識）』，表明這種教誨中有如此巨大的利益，也表明當下就能得到。
【English Translation】 English version Even in the world of Akanistha (the highest realm of form), due to contentment and upholding the precepts. It is said that within the precepts, one eternally demonstrates reliance on worldly purity, hence the seventh verse should be understood. 'Though one practices and upholds various precepts, their heart does not become arrogant.' This demonstrates that due to upholding the precepts, the mind does not generate distinctions of high and low, and there is no weariness or satisfaction. 'Nor does one consider this sufficient, but seeks the holy path beyond these.' One who purely upholds the precepts seeks the path of liberation because they are not satisfied with samadhi (a state of focused concentration). Relying on supramundane purity, the eighth verse is spoken: 'Not considering precepts as the ultimate.' Not being content with precepts. 'Nor valuing samadhi.' Not being attached to samadhi. 'Having surpassed these two things, cultivate higher wisdom.' Non-differentiation is the nature of a saint. Non-differentiation is practice, it is the acquisition of higher wisdom, praised by all Buddhas. Therefore, know that the remaining (merits) are superior and worthy of praise. Relying on the purity of those who are still learning (trainees), those who have completed their learning (arhats), and those who are neither trainees nor arhats, the ninth verse is spoken: 'The mind is liberated from the view of self.' Eliminating the differentiated view of self, demonstrating the purity of learning the precepts. 'Eliminating 'I' and 'mine'.' Because of eliminating the innate view of self, demonstrating the purity of the precepts of an arhat. 'Believing in the Buddha's realm of emptiness.' Because of believing in emptiness, demonstrating the pure affairs of neither trainee nor arhat. Relying on the purity of non-attachment and non-stinginess, the tenth verse is spoken: 'Relying on precepts, one obtains samadhi; samadhi enables the cultivation of wisdom.' Demonstrating that one has not obtained the precepts of the Eight Noble Paths, therefore speaking of the purity of not upholding precepts. 'Relying on the wisdom cultivated through causes, one quickly obtains pure wisdom; because of obtaining pure wisdom, one is complete with pure precepts.' Demonstrating that because of obtaining holy wisdom, one later obtains the purity of precepts, therefore this verse is spoken. 'At that time, eight hundred monks, not being affected by outflows (defilements), their minds were liberated. Thirty-two thousand people were far from dust and impurity, and obtained the pure Dharma eye (correct understanding of the Dharma)', demonstrating that there are such great benefits in this teaching, and also demonstrating that it can be obtained immediately.
大果，于化者有學無學等得故。「及五百比丘得禪定者，聞此深法，心不信解不能通達，從座而起去」者，示現彼難調伏能調伏已，不能信解、不能通達入深法故。有二種相不能通達諸法：以不信故、以信不樂故，智慧不能通達諸義故。是偈甚深者，難知故。諸佛如來菩提甚深者，意難測量故。彼若不淳種諸善根，惡知識所攝，自信力少難得信受。以惡知識所攝故，不淳修諸善根，以不信多故應知。「爾時世尊語尊者須菩提」，顯菩提時諸聲聞是如來作，堪能化度勝義故。是故乃至假名真實差別應知。「爾時世尊即時化作二比丘」者，示現如來方便應度故。示現化者有二種相故，示現信于同服及見同法事故。彼諸比丘攝取，為已說正教誨故。彼以妄執取涅槃，生我慢故生怖畏，為信故說如實涅槃無有眾生。若入涅槃者，非諸貪慾等有故而有盡滅。彼者，如不生故。示現涅槃者，唯滅不生故。言「汝等莫作憶想、莫作分別」者，于內外入中是我我所。如次。即于諸法無著者，以貪瞋本來無生故。無離者，未來不離故。是名寂滅者，防護此執，本非寂滅而有寂滅，所有戒等品，彼亦不住不來。復不滅盡者，以眾生名永寂滅故。不住不來者，以不染故。復不滅盡者，性自滅盡故。彼者亦無餘，若本不寂滅已於后成寂滅，汝等
【現代漢語翻譯】 現代漢語譯本 大果（指須菩提），對於被教化者來說，有已得道的有學者和未得道的無學者等等。』以及五百比丘得到禪定的人，聽到這些深奧的佛法，心中不相信不能理解，從座位上站起來離開』，這是爲了示現那些難以調伏的人，即使能夠被調伏，也不能相信理解，不能通達進入深奧的佛法。有兩種情況不能通達諸法：因為不相信，因為即使相信也不樂於接受，所以智慧不能通達諸義。這首偈頌非常深奧，是因為難以理解。諸佛如來的菩提非常深奧，是因為意念難以測量。他們如果不純粹地種植各種善根，被惡知識所影響，自信心很少，就難以相信接受。因為被惡知識所影響，不純粹地修習各種善根，因為不相信的情況很多，應該知道。』這時世尊告訴尊者須菩提』，顯示證得菩提時，各位聲聞弟子是如來所成就的，能夠教化度脫殊勝的意義。因此，乃至假名和真實的差別應該知道。』這時世尊立即化作兩個比丘』，是爲了示現如來方便地度化眾生。示現化身有兩種相，是爲了示現相信穿著同樣僧服以及見到同樣佛法的事情。那些比丘攝取，是爲了已經說了正確的教誨。他們因為錯誤地執取涅槃，產生我慢而產生怖畏，爲了讓他們相信，所以說真實的涅槃沒有眾生。如果進入涅槃，就不是因為各種貪慾等存在而有盡滅。那些人，就像沒有出生一樣。示現涅槃，只是滅盡而不出生。說』你們不要作憶想、不要作分別』，是指對於內外入中，有我以及我所。像這樣依次。對於諸法沒有執著，是因為貪嗔本來沒有出生。沒有離開，是因為未來不會離開。這叫做寂滅，是爲了防護這種執著，本來不是寂滅而有寂滅，所有的戒等品，他們也不住不來。又不滅盡，是因為眾生的名號永遠寂滅。不住不來，是因為不被染污。又不滅盡，是因為自性本來就滅盡。那些人也沒有剩餘，如果本來不是寂滅，以後才成為寂滅，你們
【English Translation】 English version Great Fruit (Dà Guǒ, referring to Subhuti), for those being transformed, there are both learners who have attained (有學, yǒu xué) and non-learners who have not attained (無學, wú xué), and so on. 'And five hundred Bhikshus who have attained Samadhi, upon hearing this profound Dharma, their minds do not believe and cannot understand, they rise from their seats and leave,' this is to demonstrate that those who are difficult to tame, even if they can be tamed, cannot believe and understand, cannot penetrate and enter the profound Dharma. There are two aspects that prevent understanding of all Dharmas: because of disbelief, and because even if they believe, they do not delight in it, therefore wisdom cannot penetrate the meanings of all things. This verse is very profound because it is difficult to understand. The Bodhi of all Buddhas and Tathagatas is very profound because the mind cannot measure it. If they do not purely plant various good roots, are influenced by evil teachers, and have little self-confidence, it is difficult for them to believe and accept. Because they are influenced by evil teachers, they do not purely cultivate various good roots, and because there is much disbelief, it should be known. 'At that time, the World Honored One spoke to Venerable Subhuti,' revealing that when Bodhi is attained, all the Shravakas are accomplished by the Tathagata, capable of transforming and delivering the supreme meaning. Therefore, even the difference between nominal existence (假名, jiǎ míng) and true existence (真實, zhēn shí) should be known. 'At that time, the World Honored One immediately transformed into two Bhikshus,' this is to demonstrate the Tathagata's skillful means of delivering beings. Showing that the transformation has two aspects, it is to show belief in wearing the same robes and seeing the same Dharma. Those Bhikshus gather, because the correct teachings have already been spoken. They, because of falsely grasping Nirvana, generate arrogance and fear, in order to make them believe, it is said that true Nirvana has no sentient beings. If one enters Nirvana, it is not because various desires etc. exist that there is extinction. Those people are like those who have not been born. Showing Nirvana is only extinction and not birth. Saying 'You should not make recollections, do not make discriminations,' refers to the inner and outer entrances, there is 'I' and 'mine'. In this way, in order. For all Dharmas, there is no attachment, because greed and hatred are originally unborn. There is no leaving, because there will be no leaving in the future. This is called quiescence (寂滅, jí miè), it is to protect against this attachment, originally it is not quiescence but there is quiescence, all precepts etc., they also do not abide or come. And it does not extinguish completely, because the name of sentient beings is eternally quiescent. Not abiding or coming, because it is not defiled. And it does not extinguish completely, because the nature itself is extinguished. Those people also have nothing remaining, if originally it was not quiescent, and only later becomes quiescent, you
可舍離是相。所謂涅槃，無彼事故。言勿我入涅槃，以相向涅槃故作涅槃相。勿以貪慾等相故識為涅槃相，非貪慾等無故名為涅槃，是名彼者相。復無相行中方便。設無漏已，次後說現法樂行方便，入滅盡定行起故。或復此是異義。經言「彼若不淳種諸善根」者，智慧功德助道行乏少故。增上煩惱塵是義非惡知識所攝者，以善知識所不攝故。壞是義不能信解者，離智助道行故。能信甚深處是義不能信解者，是故總不能通達者，不能測量知法體智住故。復不能信解，已不能正決真智故。如來化度方便事有二種應知。化者以我慢共體故，示現同共事故。所說能順行教故，及得教誨有出世因故，說正凈教方便教授故。彼復有四種相應知。染凈中恐怖故；依順說故，離授煩惱因；于凈法中教授，舍恐怖因故；及教授現法，見最樂行方便故。此身復有我見，以我正證故，依于凈染中順空教授故。言我當無辜生怖染，以染故。世間行是名初相。汝等莫作憶想莫作分別者，煩惱因示現有二種假名性：慢執煩惱分別性故，及執彼功德患勝分別故，是名第二相。凈略有二種應知：一者凈道行；二者涅槃凈。是中有二種相故，凈道行是怖畏因應知。「汝等比丘！所有戒品彼不往來複不滅盡」者，計是真如中永凈故。前者釋有煩惱分別，及離
【現代漢語翻譯】 現代漢語譯本 可舍離的是『相』（lakṣaṇa，特徵、表象）。所謂的『涅槃』（nirvāṇa，寂滅），沒有那些事故。說『不要讓我進入涅槃』，是因為以『相』趨向涅槃，所以才產生了涅槃的『相』。不要因為貪慾等的『相』，就認為那是涅槃的『相』，不是因為沒有貪慾等就叫做涅槃，這叫做『彼者』的『相』。而且在『無相行』中要有方便。假設已經『無漏』（anāsrava，沒有煩惱），接下來就說『現法樂行』的方便，因為進入『滅盡定』（nirodha-samāpatti，斷滅一切感受和思想的禪定）而生起。或者這又是不同的意義。經文說『他如果不純粹地種植各種善根』，是因為智慧功德輔助修道的行為不足。『增上煩惱塵』的意思是不被惡知識所攝取，因為不被善知識所攝取。『壞』的意思是不能信解，因為離開了智慧輔助修道的行為。『能信甚深處』的意思是不能信解，所以總的來說不能通達，不能測量知道法體智的住處。而且不能信解，是因為已經不能正確地決斷真智。如來化度眾生的方便事有兩種應該知道。化度是因為有我慢共同的體性，所以示現共同的事情。所說的是能夠順應修行的教導，以及得到教誨有出世的因緣，所以說正凈的教導，方便地教授。那又有四種相應知道。在染凈中感到恐怖；因為依順而說，遠離授予煩惱的原因；在清凈的法中教授，捨棄恐怖的原因；以及教授現法，見到最快樂修行的方便。這個身體又有『我見』（satkāya-dṛṣṭi，認為五蘊身心為我），因為我正確地證悟了，所以依據清凈染污中順應空性的教授。說我應當無辜地產生怖畏染污，因為染污的緣故。世間修行這叫做最初的『相』。你們不要作憶想，不要作分別，煩惱的原因示現有兩種假名性：慢執煩惱的分別性，以及執著那些功德，害怕勝過自己的分別，這叫做第二種『相』。清凈略有二種應該知道：一是清凈道行；二是涅槃清凈。這裡面有兩種『相』的緣故，清凈道行是怖畏的原因應該知道。『你們比丘！所有戒品他們不往來，又不滅盡』，是因為計較這是真如中永遠清凈的緣故。前面解釋了有煩惱的分別，以及離開煩惱的分別。
【English Translation】 English version What can be relinquished is 『lakṣaṇa』 (characteristics, appearances). What is called 『nirvāṇa』 (extinction) has no such accidents. Saying 『do not let me enter nirvāṇa』 is because one approaches nirvāṇa with 『lakṣaṇa』, thus creating the 『lakṣaṇa』 of nirvāṇa. Do not regard the 『lakṣaṇa』 of greed, etc., as the 『lakṣaṇa』 of nirvāṇa; it is not that the absence of greed, etc., is called nirvāṇa; this is called the 『lakṣaṇa』 of 『that which is』. Moreover, there must be a means in 『formless practice』. Assuming one is already 『anāsrava』 (without outflows), then the means of 『present-life happiness practice』 is discussed next, because entering 『nirodha-samāpatti』 (cessation of perception and feeling) arises. Or this is a different meaning. The sutra says, 『If he does not purely plant various roots of goodness,』 it is because the merit of wisdom assisting the practice of the path is insufficient. The meaning of 『increased defilement dust』 is not being included by bad teachers, because it is not included by good teachers. The meaning of 『ruin』 is not being able to believe and understand, because one is separated from the practice of wisdom assisting the path. The meaning of 『being able to believe in the profound place』 is not being able to believe and understand, so generally speaking, one cannot penetrate, cannot measure and know the dwelling place of the wisdom of the Dharma body. Moreover, one cannot believe and understand because one is already unable to correctly decide on true wisdom. There are two kinds of expedient matters of the Tathāgata transforming beings that should be known. Transformation is because there is a common nature of self-conceit, so it manifests common matters. What is said is the teaching that can accord with practice, and obtaining teachings has the cause of transcending the world, so it speaks of pure teachings and expedient instruction. Furthermore, there are four kinds of correspondence to know. Feeling fear in purity and defilement; speaking in accordance, being separated from the cause of bestowing afflictions; instructing in pure Dharma, abandoning the cause of fear; and instructing in present Dharma, seeing the means of the most joyful practice. This body also has 『satkāya-dṛṣṭi』 (view of self), because I have correctly realized it, so it relies on the teaching of emptiness in accordance with purity and defilement. Saying that I should innocently generate fear of defilement is because of defilement. Worldly practice is called the initial 『lakṣaṇa』. You should not create memories or discriminations; the cause of afflictions manifests two kinds of nominal nature: the discriminating nature of self-conceit and clinging to afflictions, and clinging to those merits, fearing discrimination that surpasses oneself; this is called the second 『lakṣaṇa』. Purity can be briefly understood in two ways: one is the practice of the pure path; the other is the purity of nirvāṇa. Because there are two kinds of 『lakṣaṇa』 here, the practice of the pure path is the cause of fear that should be known. 『You monks! All precepts that they do not come and go, nor are they extinguished,』 is because they calculate that this is eternally pure in true suchness. The former explained the discrimination of afflictions and the separation from afflictions.
煩惱分別亦不成。彼凈道行中煩惱及離煩惱彼分別已，于凈道行中而生恐怖，有二種相故，于凈涅槃因中生恐怖應知。汝等可舍離是想，所謂涅槃不異假名性想執故。莫隨於想莫隨非想者，是名涅槃異想，憶作心想故。莫異想，識想；莫異想，觀名，是名寂滅內心之想。復莫以想觀想者，此二無因故。于涅槃中不生恐怖，是名第三想應知。舍彼二因故，教授最上行諸方便等應知。舍彼二因事及舍煩惱因，于凈法中舍恐怖因，是名第四相應知。于中乃至如來化度方便應知。自此已后說正智作大益應知。依六事故說：一者為因事；二者依事；三者響音事；四者寂靜思惟事；五者訓誨事；六者證法及順法事故。言「爾時尊者須菩提問彼比丘言：汝等比丘！去至何所今何從來？諸比丘言：須菩提！佛所說法，無所從來、去無所至」。有何義故作如是說？初依樂因故。以何義故，彼處無有來往？喻若世間。「復問誰為汝師？答言我等師者，若先來不生亦無有滅」。有何義故作如是說？依第二因事。依非色身世尊故，彼無生亦無滅，是涅槃性故。「復問汝等云何？從誰聞法？答言不為縛、不為解」。有何義故作如是說？第三依響音因事為說法，彼不為縛。依上等生愛對治故不為解，彼已得脫故。「復問汝等習行何法？答曰不為滅無
明、不為生明」者，有何義故作如是說？第四依寂靜思惟事故，不為滅無明故。不為依雜無明，諸聖聞有彼行故。不為生明者，已生故。「復問汝等師是誰？答言若無得無知者是」。彼弟子若未得及未證者，以何義故作如是說？依第五訓誨事故。所有化比丘身勸彼，故第六證法及順法行事，依十事故說應知。依有餘涅槃無餘涅槃，滅見諦行煩惱，滅修道行煩惱，滅苦，供養尊者，行佈施行過凡夫地，入住聖人地，及同得至解脫故。「復問汝等是誰同習梵行？答言若於三界不行亦非不行」者，有何義故作如是說？無餘涅槃有餘事故，爾時共諸同法者住故。「復問汝等幾何當得涅槃也？答言如若如來所化人入涅槃者，我等亦當得入」，有何義故作如是說？依有餘涅槃，彼本起滅故，他力相似法本業應故，爾時共餘者住故。「復問汝等煩惱盡耶？答言一切諸法畢竟盡相」者，有何義故作如是說？以滅見諦惑故。一切法永滅者，諸趣惡處故。「復問汝等已得己利耶？答言知斷無我無我所」者，有何義故作如是說？依滅修想煩惱故，及滅同生身見故。「復問汝等破于魔耶？答言陰魔不可得」者，有何義故作如是說？滅苦故，及陰魔不可得故，未來生彼不可見故。是故於中降伏一切魔怨應知。以陰無故，余魔不行。「復問汝等奉如
【現代漢語翻譯】 現代漢語譯本 問：『不爲了產生光明而產生光明』，這樣說有什麼意義呢？答：第四，因為依靠寂靜思惟的緣故，不是爲了滅除無明。不是因為依靠混雜的無明，因為聖賢聽聞有那樣的行為。不爲了產生光明，是因為光明已經產生了。問：『你們的老師是誰？』答：『沒有獲得也沒有認知的人是我們的老師。』那些弟子如果還沒有獲得和證悟，為什麼這樣說呢？因為依靠第五種訓誨的緣故。所有變化為比丘身來勸導他們，所以第六，證悟佛法以及順應佛法的行為，應該知道是依靠這十種原因來說的。依靠有餘涅槃（Nirvana with remainder），無餘涅槃（Nirvana without remainder），滅除見諦所斷的煩惱，滅除修道所斷的煩惱，滅除痛苦，供養尊者，行佈施超過凡夫的境界，進入聖人的境界，以及共同達到解脫的緣故。 問：『誰和你們一起修行梵行？』答：『不在三界中行走，也不是不行走的人。』這樣說有什麼意義呢？因為有餘涅槃和無餘涅槃的緣故，那時和諸位同修佛法的人住在一起的緣故。 問：『你們什麼時候能夠得到涅槃呢？』答：『如果如來（Tathagata）所化的人進入涅槃，我們也能進入。』這樣說有什麼意義呢？依靠有餘涅槃，因為那本來的生起和滅亡的緣故，他力相似的法本來的行業應該如此，那時和其餘的人住在一起的緣故。 問：『你們的煩惱都斷盡了嗎？』答：『一切諸法的畢竟空相。』這樣說有什麼意義呢？因為滅除了見諦的迷惑的緣故。一切法永遠滅盡，指的是諸趣惡處。 問：『你們已經得到自己的利益了嗎？』答：『知道斷除無我（Anatta）和我所（Atta）。』這樣說有什麼意義呢？依靠滅除修道所生的煩惱的緣故，以及滅除與生俱來的身見（Sakkaya-ditthi）的緣故。 問：『你們已經破除了魔障了嗎？』答：『五陰（Skandha）之魔是不可得的。』這樣說有什麼意義呢？因為滅除了痛苦的緣故，以及五陰之魔是不可得的緣故，未來生彼是不可見的緣故。因此，應該知道在這裡降伏一切魔怨。因為五陰沒有了，其餘的魔就無法行動。 問：『你們奉行如』
【English Translation】 English version Question: 'What is the meaning of saying, 'Not producing light for the sake of producing light'?' Answer: Fourth, because of relying on tranquil contemplation, it is not for extinguishing ignorance. It is not because of relying on mixed ignorance, because the sages have heard of such conduct. It is not for producing light, because light has already been produced. Question: 'Who is your teacher?' Answer: 'One who has neither attained nor known is our teacher.' If those disciples have not yet attained or realized, why do they say this? Because of relying on the fifth instruction. All those who transform into the body of a Bhikkhu (Buddhist monk) to advise them, therefore, sixth, the realization of the Dharma (Buddhist teachings) and conduct in accordance with the Dharma, it should be known that it is said relying on these ten reasons. Relying on Nirvana with remainder, Nirvana without remainder, extinguishing the afflictions severed by seeing the truth, extinguishing the afflictions severed by cultivation, extinguishing suffering, making offerings to the venerable ones, practicing generosity beyond the realm of ordinary beings, entering the realm of the noble ones, and jointly attaining liberation. Question: 'Who practices the Brahma-faring (holy life) with you?' Answer: 'Those who neither walk in the three realms nor do not walk.' What is the meaning of saying this? Because of Nirvana with remainder and Nirvana without remainder, at that time, dwelling together with those who share the same Dharma. Question: 'When will you attain Nirvana?' Answer: 'If those transformed by the Tathagata enter Nirvana, we will also enter.' What is the meaning of saying this? Relying on Nirvana with remainder, because of the original arising and ceasing, the original karma of the similar Dharma of other power should be so, at that time, dwelling together with the others. Question: 'Have your afflictions been completely extinguished?' Answer: 'The ultimate emptiness of all Dharmas.' What is the meaning of saying this? Because of extinguishing the delusion of seeing the truth. The eternal extinction of all Dharmas refers to the evil realms of all destinies. Question: 'Have you attained your own benefit?' Answer: 'Knowing the cessation of no-self (Anatta) and not-self (Atta).' What is the meaning of saying this? Because of extinguishing the afflictions born of cultivation, and extinguishing the inherent view of self (Sakkaya-ditthi). Question: 'Have you defeated the demons?' Answer: 'The demon of the five aggregates (Skandha) is unattainable.' What is the meaning of saying this? Because of extinguishing suffering, and because the demon of the five aggregates is unattainable, the future birth of it is invisible. Therefore, it should be known that all demonic enemies are subdued here. Because the five aggregates are gone, the remaining demons cannot act. Question: 'Do you serve as'
來耶？答言不以身口心」者，有何義故作如是說？恭敬尊者不以身等，得涅槃中得親敬故。「復問汝等作福田耶？答言無取無有作者」。何等故作如是說？檀越作敬不可取及不可作，離見動惡等故。如次「復問汝等斷于生死往來也？答言無常無斷」者，何義故作如是說？過非聖人地故。不斷世間令作少方便非上者，以有涅槃故，此示現不斷等事故。「復問汝等隨順聖人地行耶？答言離一切取有得無礙解脫」者，有何義故作如是說？住聖人地故，離一切取解脫故，不橫執離不正取故。「復問汝等究竟當依止何所？答言隨於如來化人所至」者，有何義故作如是說？解脫同至，于如來無異勝相似法故，示現解脫同至。或復以心得自在諸善男子，是能隨時以能受于正記，為如是尊者故，為次說正記，能作大利益應知。何者密語？不二相智。及一切密語入相不二相。何者是？所說句處事，然是彼性無故。所說性熏一相，境界性相有故不二。彼不二中生執，二相是染，不執二故名凈。雖說所有說一切句處有事者，彼亦假名言熏相，境界性無故。彼二熏相，境界性有故彼二。于彼不二執二相故有染，不執盡故凈。如是一切諸佛入彼密語，是不二相應知。是中五種相者，于尊處及彼教授中有五種果事，及有五種果益事，成就持故說諸密
【現代漢語翻譯】 現代漢語譯本 問：『你們說『不以身口意』回答，這是什麼意思呢？』回答說，恭敬的尊者不以身等為意，是因為在涅槃中得到親近和尊敬的緣故。 問：『你們是作福田的人嗎？』回答說『沒有接受，也沒有作者』。為什麼這樣說呢？因為供養者所作的恭敬是不可接受和不可造作的，遠離了邪見、動搖和罪惡等。 如其次第，問：『你們斷絕了生死的往來嗎？』回答說『無常，沒有斷絕』，這是什麼意思呢？因為超越了非聖人的境界。不斷絕世間，是爲了讓人們做一些方便的修行，但又不是最上乘的，因為有涅槃的存在，這顯示了不斷絕等事情。 問：『你們隨順聖人的境界而行嗎？』回答說『遠離一切執取，獲得無礙解脫』，這是什麼意思呢？因為安住在聖人的境界，遠離一切執取而解脫，不橫加執著，遠離不正的執取。 問：『你們究竟應當依止什麼呢？』回答說『隨順如來所化之人所到達的地方』，這是什麼意思呢？因為解脫的終點是相同的，與如來沒有差異，具有殊勝相似的法，這顯示了解脫的終點是相同的。或者，以心得自在的善男子，能夠隨時接受正確的記別，爲了這樣的尊者，爲了接下來宣說正確的記別，能夠帶來大利益，應當知道。 什麼是密語呢？是不二之相的智慧。以及一切密語都進入不二之相。這是什麼呢？所說的語句、處所、事物，然而它們的自性是空無的。所說的自性熏習成一相，境界的自性是存在的，所以是不二的。在這不二之中產生執著，二相就是染污，不執著二相就稱為清凈。雖然說所有語句、處所都有事物，那也只是假名言的熏習之相，境界的自性是空無的。那二者的熏習之相，境界的自性是存在的，所以有那二者。對於那不二之相執著二相，所以有染污，不執著就清凈。像這樣，一切諸佛都進入那密語，是不二相應的，應當知道。這裡面有五種相，在尊者之處以及他的教授中有五種果報之事，以及有五種果報利益之事，因為成就和保持的緣故，所以宣說諸密。
【English Translation】 English version Question: 'When you answer 'not by body, speech, or mind,' what does that mean?' The answer is that the venerable ones are not concerned with body, speech, or mind because they attain closeness and respect in Nirvana. Question: 'Are you fields of merit?' The answer is 'Without taking, without a maker.' Why is it said this way? Because the reverence offered by donors is neither acceptable nor creatable, being free from wrong views, agitation, and evils. In sequence, question: 'Have you severed the cycle of birth and death?' The answer is 'Impermanent, not severed.' What does this mean? Because it transcends the realm of non-saints. Not severing the world is to allow people to engage in some expedient practices, but not the highest, because Nirvana exists, which shows things like not severing. Question: 'Do you follow the path of the saints?' The answer is 'Free from all grasping, attaining unobstructed liberation.' What does this mean? Because they dwell in the realm of the saints, liberated from all grasping, without clinging to anything, free from incorrect grasping. Question: 'Ultimately, what should you rely on?' The answer is 'Following where the transformed beings of the Tathagata reach.' What does this mean? Because the destination of liberation is the same, there is no difference from the Tathagata, possessing excellent similar Dharma, which shows that the destination of liberation is the same. Or, virtuous men who are free in their minds can receive correct predictions at any time. For such venerable ones, for the subsequent declaration of correct predictions, which can bring great benefits, it should be known. What is secret speech? It is the wisdom of non-duality. And all secret speech enters into the non-dual aspect. What is it? The spoken words, places, and things, yet their nature is empty. The spoken nature is infused into one aspect, the nature of the realm exists, therefore it is non-dual. Within this non-duality, attachment arises, the two aspects are defilement, not clinging to the two aspects is called purity. Although it is said that all words and places have things, that is only the appearance of false names, the nature of the realm is empty. The appearance of the infusion of those two, the nature of the realm exists, therefore there are those two. Attaching to the two aspects in that non-duality causes defilement, not clinging to it is purity. In this way, all Buddhas enter into that secret speech, it is non-dual correspondence, it should be known. Within this, there are five aspects, in the presence of the venerable one and in his teachings, there are five kinds of karmic events, and there are five kinds of karmic benefits, because of accomplishment and maintenance, therefore the secrets are spoken.
事應知。有五種相。何者五種尊？若有想說彼成就故，成就尊事應知。復有何義？謂涅槃永證彼故。佛所說法無所從來去無所至，離六種入滅故。彼界中諸有等，謗不能謗故，及無分別覺故。一切諸法，何者是彼尊而能說法？彼有何相？先來未生亦無有滅，依法身無生滅故。說何等法？若不為縛不為解。縛解者，性相無故。為令覺知諸行故，以幾種性相說？不斷滅無明、不生明故。明與無明假名性，不可得見覺故。為誰說？若未得及未正覺。正覺不已彼無故。何者成就果勝事？謂無餘涅槃界故。若於三界不行，依無餘涅槃界處，唯凈真如住處故，作如是說有餘涅槃界。若如來化者，而入涅槃真實處，唯有性涅槃。一切諸法依世諦涅槃故作如是說，能滿聖道行，所作已辦故。言我作已辦，于有我無我我所，依證法無我故作如是說。伐內怨以內力故，諸煩惱怨以證法無我故，永滅說故作如是言。伐外怨不覺見陰魔故，所有外陰所攝。陰者，外怨聲說應知。勝彼者，離分別念，陰性不覺故應知。是中成就果利益事者，已恭敬于尊，非身等耳，以順行法故。善凈受信施所施故，以了福田不取一切法故，度世間苦海。度世間者，以法無我，不斷及常故，不退于福田處故。行福田地，舍取法慢故。及法化者名成佛子，依如來故。言
【現代漢語翻譯】 現代漢語譯本 事應知。有五種相。哪五種呢？如果有人想要說他成就了，因為成就的緣故，成就尊位，應當知道。又有什麼意義呢？因為涅槃的永恒證悟的緣故。佛所說的法，沒有從哪裡來，也沒有到哪裡去，遠離六種入滅的緣故。在那樣的境界中，所有的存在等等，誹謗也不能誹謗，以及沒有分別覺的緣故。一切諸法中，什麼是那尊貴的並且能夠說法的呢？它有什麼樣的相呢？本來沒有生，也沒有滅，因為依法身沒有生滅的緣故。說什麼樣的法呢？如果不是爲了束縛，也不是爲了解脫。束縛和解脫，它們的自性相狀本來就是沒有的。爲了使人覺知諸行，用幾種自性相狀來說明呢？不斷滅無明，也不生起明。明與無明只是假名，不可得見覺的緣故。為誰說呢？為那些還沒有得到以及還沒有真正覺悟的人說。真正覺悟以後，這些就沒有了。什麼是成就果的殊勝之事呢？就是無餘涅槃界的緣故。如果不在三界中執行，依靠無餘涅槃界的地方，只有清凈真如的住處，所以這樣說有餘涅槃界。如果如來的化身，而進入涅槃的真實之處，只有自性涅槃。一切諸法依靠世俗諦的涅槃，所以這樣說，能夠圓滿聖道的修行，所作的事情已經辦完的緣故。說『我已經辦完』，對於有我、無我、我所，依靠證悟法無我的緣故，所以這樣說。攻打內心的怨敵，用內心的力量的緣故，所有的煩惱怨敵，用證悟法無我的緣故，永遠滅除，所以這樣說。攻打外面的怨敵，不覺知看見陰魔的緣故，所有外面的陰所攝。陰，作為外面的怨敵的聲音，應當知道。勝過他們，遠離分別念，陰的自性不覺知的緣故，應當知道。這裡成就果的利益之事，已經恭敬于尊者，不是身體等等，因為順應修行的緣故。很好地清凈地接受信施所施捨的，因爲了解福田不執取一切法的緣故，度過世間的苦海。度過世間的人，用法無我，不斷也不常的緣故，不退轉于福田之處的緣故。行於福田之地，捨棄執取法的我慢的緣故。以及法化的人，名字成為佛子，依靠如來的緣故。說
【English Translation】 English version The matter should be known. There are five characteristics. What are the five? If one intends to say that he has achieved, because of the achievement, the achievement of the venerable state should be known. What is the meaning of this? It is because of the eternal realization of Nirvana. The Dharma spoken by the Buddha has no origin and no destination, because it is apart from the six entrances to extinction. In that realm, all beings, etc., cannot be slandered, and there is no discriminating awareness. Among all Dharmas, what is that venerable one who can speak the Dharma? What are its characteristics? Originally, there is no birth and no extinction, because the Dharma body has no birth and no extinction. What kind of Dharma is spoken? If it is not for bondage, it is not for liberation. Bondage and liberation, their inherent nature is non-existent. In order to make people aware of all activities, what kind of inherent characteristics are used to explain? It neither extinguishes ignorance nor gives rise to clarity. Clarity and ignorance are merely provisional names, because they cannot be seen or perceived. For whom is it spoken? It is spoken for those who have not yet attained and have not yet truly awakened. After true awakening, these cease to exist. What is the supreme achievement of the fruit? It is because of the realm of Nirvana without remainder. If one does not operate in the three realms, relying on the place of Nirvana without remainder, there is only the abode of pure Suchness, therefore it is said that there is a realm of Nirvana with remainder. If the transformation body of the Tathagata enters the true place of Nirvana, there is only self-nature Nirvana. All Dharmas rely on the Nirvana of conventional truth, therefore it is said that one can perfect the practice of the Noble Path, because what needs to be done has already been done. Saying 'I have already done it,' with regard to self, non-self, and what belongs to self, it is because of realizing the Dharma of non-self that one says this. Attacking the inner enemies, using the inner strength, all the afflictions and enemies, because of realizing the Dharma of non-self, are eternally extinguished, therefore it is said. Attacking the external enemies, not being aware of seeing the skandha demons, all that is encompassed by the external skandhas. Skandha, as the sound of external enemies, should be known. Surpassing them, being apart from discriminating thoughts, the nature of the skandhas is not perceived, it should be known. Here, the benefit of achieving the fruit is that one has already shown reverence to the venerable one, not with the body, etc., because of conforming to the practice. One receives offerings given with faith in a good and pure manner, because one understands the field of merit and does not grasp at all Dharmas, thus crossing the sea of suffering of the world. Those who cross the world, because of the Dharma of non-self, which is neither continuous nor permanent, do not regress from the place of the field of merit. Walking on the ground of the field of merit, abandoning the arrogance of grasping at the Dharma. And those who are transformed by the Dharma, their names become sons of the Buddha, relying on the Tathagata. Saying
汝等何行去無所至者，如如來所化者來故。「須菩提如是問答諸比丘，時有八百比丘不受諸法心得解脫，三萬二千人遠塵離垢得法眼凈」者，此正授記中有此大利益事。若有學者得無學，成熟凡夫得有學地。「世尊！此寶積法門是希有，能與住大乘善男子善女人作大利益」者，自此已后顯此法門說大利益事，以有益故。于諸菩薩成佛法，及化眾生故，以中道義訓誨等如次。彼善男子善女人得幾功德者，示現聞菩薩藏中有教誨信益事。「迦葉！若有善男子善女人」如是等，示現有五種相現利益信事。一世界持時大德；二自在成就退因故；三轉身故；四彼處故，成就說堪作器故；五聽者作器故，及捨身時得見凈業故。是中世界大者，佛及彼聲聞並諸塔等。持者，諸寶滿諸世界衣服等，是時無量阿僧祇劫故。是中有五種相，得大自在因退事應知：以有量悕無量果因故，以有盡無盡法故，以非上得上樂故，助知道彼行性故，及以彼引取故。復有五種相，令得成就大自在退因事應知：一微惡樂因故；二不定一向樂因故；三不永樂因故；四顛倒意受樂因故；五依苦身受樂因故，是名彼者。最後受女身轉身故，及彼地處所敬如聖塔故，彼處所以為作器故。隨彼法法所讀誦受持等者，明說者，為作器故。彼人命終時得見如來，得身口意
【現代漢語翻譯】 現代漢語譯本 『你們以何種行為最終一無所獲呢？』這是因為如來所教化的人到來了。『須菩提這樣問答眾比丘，當時有八百比丘不受任何法的束縛，內心獲得解脫，三萬二千人遠離塵垢，獲得清凈的法眼』，這正是授記中包含的巨大益處。如果學習者證得無學果位，就能使凡夫成熟，進入有學之地。 『世尊！這部《寶積經》法門真是稀有，能給安住于大乘的善男子善女人帶來巨大的利益』，從這裡開始，就顯明這部法門所說的巨大益處，因為它確實有益處。對於諸位菩薩成就佛法，以及教化眾生，都以中道之義進行訓誨等等，依次進行。那些善男子善女人能獲得多少功德呢？這顯示了聽聞《菩薩藏》中有教誨和信心的益處。 『迦葉（Kāśyapa，佛陀十大弟子之一）！如果有善男子善女人』等等，這顯示了有五種相來顯現利益和信心的事情。第一，在世界持有佛法時有大功德；第二，自在成就卻有退轉的原因；第三，轉身（改變身份）；第四，因為那個地方的緣故，成就了說法者堪為法器；第五，聽法者堪為法器，以及捨棄身體時能見到清凈的業報。這裡所說的世界廣大，包括佛陀以及他的聲聞弟子和各種佛塔等等。 持有佛法，是指用各種珍寶充滿世界，用衣服等供養，經歷無量阿僧祇劫的時間。這裡有五種相，應當知道，這是獲得大自在卻導致退轉的原因：因為用有限的希望去追求無限的果報，因為用有盡的法去追求無盡的法，因為用非最上的法去追求最上的快樂，幫助知道那些行為的性質，以及被那些行為所引導和攝取。 又有五種相，應當知道，這會使成就大自在的人產生退轉的原因：第一，因為微小的惡樂的原因；第二，因為不確定和片面的快樂的原因；第三，因為不能長久的快樂的原因；第四，因為顛倒的意念感受快樂的原因；第五，因為依賴痛苦的身體感受快樂的原因，這些就是所說的『彼者』。最後，因為接受女身而轉身，以及因為那個地方受到尊敬如同聖塔一樣，那個地方之所以能成為法器。 隨順那些法，無論是讀誦、受持等等，都表明說法者堪為法器。那個人在臨命終時能夠見到如來，獲得身口意的...
【English Translation】 English version 『What conduct of yours leads to ultimately achieving nothing?』 This is because those transformed by the Tathagata (如來，Tathāgata, 'Thus-gone One', an epithet of the Buddha) have arrived.』 When Subhuti (須菩提，Subhūti, one of the principal disciples of the Buddha) thus questioned the Bhikshus (比丘，bhikkhu, a Buddhist monk), eight hundred Bhikshus, unattached to any Dharma (法，dharma, the teachings of the Buddha), attained liberation of mind, and thirty-two thousand people were cleansed of defilements and attained the pure Dharma-eye (法眼，dharma-cakṣus).』 This very prediction contains such great benefits. If a learner attains the state of No-More-Learning (無學，aśaikṣa), they can mature ordinary beings and lead them to the stage of Learners (有學，śaikṣa). 『World-Honored One (世尊，Śākyamuni Buddha)! This Ratnakuta (寶積，Ratnakūṭa, 'Heap of Jewels') Dharma-gate (法門，dharma-paryāya) is rare; it can bring great benefits to good men and good women who abide in the Great Vehicle (大乘，Mahāyāna).』 From here onwards, it reveals the great benefits spoken of in this Dharma-gate, because it is indeed beneficial. For all Bodhisattvas (菩薩，bodhisattva, an enlightened being) who accomplish the Buddha-Dharma (佛法，Buddha-Dharma, the teachings of the Buddha) and transform sentient beings, it instructs them with the meaning of the Middle Way (中道，madhyamā-pratipad) and so on, in due order. How much merit do those good men and good women obtain? This demonstrates that hearing the Bodhisattva-pitaka (菩薩藏，Bodhisattva-piṭaka, the collection of teachings for Bodhisattvas) contains the benefits of instruction and faith. 『Kashyapa (迦葉，Kāśyapa, one of the principal disciples of the Buddha)! If there are good men and good women,』 and so on, this demonstrates that there are five aspects that reveal the benefits and faith. First, there is great merit when the world upholds the Dharma; second, there is the cause of regression despite the attainment of freedom; third, there is the transformation of the body; fourth, because of that place, the speaker is qualified to be a vessel; fifth, the listeners are qualified to be vessels, and they can see pure karma when they abandon their bodies. The world spoken of here is vast, including the Buddha, his Shravaka (聲聞，śrāvaka, a disciple of the Buddha) disciples, and various stupas (塔，stūpa, a dome-shaped structure serving as a Buddhist shrine). Upholding the Dharma means filling the worlds with various treasures and offering clothes and so on, for immeasurable Asamkhya (阿僧祇，asaṃkhya, an extremely large number) kalpas (劫，kalpa, an aeon). There are five aspects here, which should be understood as the cause of regression despite attaining great freedom: because using limited hopes to pursue limitless results, because using finite Dharma to pursue infinite Dharma, because using non-supreme Dharma to pursue supreme bliss, helping to know the nature of those actions, and being guided and taken by those actions. There are also five aspects, which should be understood as causing regression for those who have attained great freedom: first, because of the cause of slight evil pleasure; second, because of the cause of uncertain and one-sided pleasure; third, because of the cause of non-eternal pleasure; fourth, because of the cause of pleasure received from a reversed mind; fifth, because of the cause of pleasure received from relying on a suffering body; these are what are called 『those』. Finally, because of transforming the body by receiving a female body, and because that place is respected like a sacred stupa, that place is able to be a vessel. Following those Dharmas, whether reading, reciting, upholding, and so on, all indicate that the speaker is qualified to be a vessel. That person, at the time of death, will be able to see the Tathagata and obtain the body, speech, and mind of...
業清凈，捨身時得見凈故。及得凈業故，無有諸患，而令命終離諸苦受故。及以離憂惱因故，憂惱心不能降伏故。不動眴諸目，識諦知諸意有故。不動搖手足，成就威儀故。不失大小便胸分無汗，以無畏故。不作卷不摸空，無諸惡相故。隨坐而舍受命者，以身調伏故。善正言音者，以離諸畏難故。滑利言音者，以離澀惡言故。上妙言音者，以上妙言說諸佛如來妙法語故。愛樂言音者，讚歎說諸如來故。天人所樂擁護言音及柔軟言音者，同法者以理施答對故。不背說言音者，以無諸妄故。快說言音者，前後言不相違故。可取言音者，不違順理語故。天擁護言音者，信佛法諸天擁護故。諸佛所擁護言音者，諸佛攝取故，不瞋現得惡能忍故。不恨者，能忍過去惡故。不忿惱者，不覆諸惡故。不懷報者，憂悔等熱不能燒故。不計過患者，不悕求貪慾等故。不懷者，以不悕求保故。無有異相不怯弱心於戒法中者，不取異見故。常不放逸勤心精進者，不亂寂靜心故。以不怯弱心取佛世界清凈者，以不喜自身諸佛菩薩所持而取上妙佛世界故。離慢及增上慢者，得一切佛法現氣故。離慢及增上慢者，世間三昧三摩拔提，微細深心分別以不求，以用一切佛法現氣因，得不以勝。一切諸佛三昧為菩薩藏，得教誨中正信利益事。如是無量阿僧
祇，彼分別從本差別，信益轉無量無邊阿僧祇應知耳。
作此寶積論， 我所得功德， 以勇意凈故， 愿世得究竟。 妙法寶積經， 無垢大智明， 此論除翳障， 造寫所得福。 所有著諸見， 及墮無智網， 無障礙佛眼， 愿世速令得。
大寶積經論卷第四
【現代漢語翻譯】 現代漢語譯本： 要知道，那些區別源於根本上的差異，而信仰所帶來的益處會轉變為無量無邊的阿僧祇（asaṃkhya，無數）。
創作這部《寶積論》，我所獲得的功德，因為有勇猛的意念和清凈的動機，愿世人都能最終獲得究竟的解脫。 《妙法寶積經》，是無垢的大智慧光明，這部論著能去除愚昧的障礙，抄寫它所獲得的福德，愿所有執著于各種見解，以及墮入無知之網的人，都能憑藉無障礙的佛眼，愿世人迅速獲得解脫。
《大寶積經論》卷第四
【English Translation】 English version: Know that those distinctions arise from fundamental differences, and the benefits derived from faith will transform into immeasurable and boundless asaṃkhya (countless).
By composing this 'Treatise on the Ratnakūṭa (Collection of Jewels)', the merit I have gained, because of courageous intention and pure motivation, may the world ultimately attain liberation. The 'Wonderful Dharma Ratnakūṭa Sūtra', is the immaculate light of great wisdom. This treatise removes the veils of ignorance, and the merit gained from writing or copying it, may all those attached to various views, and those fallen into the net of ignorance, through the unobstructed Buddha-eye, may the world quickly attain liberation.
The Great Ratnakūṭa Sūtra Treatise, Volume Four