T26n1530_佛地經論
大正藏第 26 冊 No. 1530 佛地經論
No. 1530
佛地經論卷第一
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
稽首無上良福田， 三身二諦一乘眾， 我今隨力造此論， 為法久住濟群生， 覽諸師意我已凈， 恐余劣智未能通， 為令彼凈生勝德， 故我略釋牟尼地。
論曰：
《佛地經》者，具一切智、一切種智，離煩惱障及所知障，於一切法、一切種相能自開覺，亦能開覺一切有情，如睡夢覺、如蓮花開，故名為佛地。謂所依、所行、所攝，即當所說清凈法界大圓鏡智、平等性智、妙觀察智、成所作智受用和合一味事等，是佛所依、所行、所攝，故名佛地，能貫能攝，故名為經。以佛聖教貫穿攝持，所應說義所化生故，應知此中宣說佛地饒益有情，依所詮義名「佛地經」，如《緣起經》，如《集寶論》。
略說此經所攝義者，謂顯世尊佛土圓滿、功德圓滿、眷屬圓滿，安立佛地五法總別受用和合一味事智，依凈法界具諸功德三身差別。此則次第示現，如來居如是處、具如是德、如是眾俱安立、如是地義差別。如是處者，謂佛凈土，即十八種圓滿莊嚴廣大宮殿。如是德者，謂佛世尊二十一種殊勝功德。如是眾者，
【現代漢語翻譯】 現代漢語譯本 《佛地經論》卷第一
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
稽首無上良福田，三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya）二諦（俗諦和真諦）一乘眾， 我今隨力造此論，為法久住濟群生， 覽諸師意我已凈，恐余劣智未能通， 為令彼凈生勝德，故我略釋牟尼地（Buddha-bhūmi）。
論曰：
《佛地經》（Buddha-bhūmi Sūtra）者，具一切智（sarvajnata）、一切種智（sarvakarajnata），離煩惱障（klesavarana）及所知障（jneyavarana），於一切法、一切種相能自開覺，亦能開覺一切有情，如睡夢覺、如蓮花開，故名為佛地（Buddha-bhūmi）。謂所依、所行、所攝，即當所說清凈法界（visuddha-dharmadhatu）大圓鏡智（adarsa-jnana）、平等性智（samata-jnana）、妙觀察智（pratyaveksana-jnana）、成所作智（krtyanusthana-jnana）受用和合一味事等，是佛所依、所行、所攝，故名佛地（Buddha-bhūmi），能貫能攝，故名為經。以佛聖教貫穿攝持，所應說義所化生故，應知此中宣說佛地（Buddha-bhūmi）饒益有情，依所詮義名『佛地經』（Buddha-bhūmi Sūtra），如《緣起經》（Pratītyasamutpāda Sūtra），如《集寶論》（Ratnakūṭa Sūtra）。
略說此經所攝義者，謂顯世尊佛土圓滿、功德圓滿、眷屬圓滿，安立佛地（Buddha-bhūmi）五法總別受用和合一味事智，依凈法界（visuddha-dharmadhatu）具諸功德三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya）差別。此則次第示現，如來居如是處、具如是德、如是眾俱安立、如是地義差別。如是處者，謂佛凈土，即十八種圓滿莊嚴廣大宮殿。如是德者，謂佛世尊二十一種殊勝功德。如是眾者，
【English Translation】 English version Buddha-bhūmi Sutra Treatise, Volume 1
Composed by Bodhisattva Jingguang (Pure Light) and others
Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty
I bow to the unsurpassed field of blessings, the assembly of the Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), the Two Truths (conventional and ultimate), and the One Vehicle, I now compose this treatise to the best of my ability, for the Dharma to long abide and to benefit sentient beings, I have examined the intentions of various teachers and purified my own understanding, but I fear that my inferior wisdom may not be comprehensive, To enable those pure ones to generate superior virtues, I briefly explain the Buddha-bhūmi (Buddha-land).
Treatise says:
The 『Buddha-bhūmi Sūtra』 (Buddha-land Sutra) possesses all-wisdom (sarvajnata), all-knowingness (sarvakarajnata), is free from the afflictive obscurations (klesavarana) and the cognitive obscurations (jneyavarana), is able to awaken itself to all dharmas and all aspects, and is also able to awaken all sentient beings, like awakening from a sleep or dream, like a lotus flower opening, therefore it is called Buddha-bhūmi (Buddha-land). That which is relied upon, that which is practiced, that which is encompassed, namely the pure Dharma-dhātu (visuddha-dharmadhatu), the Great Perfect Mirror Wisdom (adarsa-jnana), the Wisdom of Equality (samata-jnana), the Wisdom of Wonderful Observation (pratyaveksana-jnana), the Wisdom of Accomplishing Activities (krtyanusthana-jnana), the enjoyment, the union, the single taste, and so on, are what the Buddha relies upon, practices, and encompasses, therefore it is called Buddha-bhūmi (Buddha-land), able to penetrate and encompass, therefore it is called a Sutra. Because the Buddha's holy teachings penetrate and uphold, the meaning that should be spoken and the beings that should be transformed, it should be known that this proclaims the Buddha-bhūmi (Buddha-land) benefiting sentient beings, based on the meaning being explained, it is named 『Buddha-bhūmi Sūtra』 (Buddha-land Sutra), like the 『Pratītyasamutpāda Sūtra』 (Sutra on Dependent Origination), like the 『Ratnakūṭa Sūtra』 (Heap of Jewels Sutra).
Briefly speaking, the meaning encompassed by this sutra is to reveal the World-Honored One's Buddha-land's perfection, the perfection of virtues, the perfection of retinue, establishing the Buddha-bhūmi's (Buddha-land) five dharmas, the collective and individual enjoyment, the union, the single taste, and the wisdom, based on the pure Dharma-dhātu (visuddha-dharmadhatu) possessing all virtues and the distinctions of the Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya). This then sequentially shows that the Tathagata resides in such a place, possesses such virtues, and is established with such a retinue, and the distinctions of such a land's meaning. Such a place refers to the Buddha's pure land, namely the vast palace with eighteen kinds of perfect adornments. Such virtues refer to the World-Honored Buddha's twenty-one kinds of supreme virtues. Such a retinue refers to
謂無數量諸大聲聞、摩訶薩眾，成就種種微妙功德。地義別者，謂大覺地五法總別受用和合一味事等，后當廣說。
於此經中總有三分：一、教起因緣分；二、聖教所說分；三、依教奉行分。總顯己聞及教起時，別顯教主及教起處，教所被機即是教起所因所緣故，名教起因緣分。正顯聖教所說法門品類差別故，名聖教所說分。顯彼時眾聞佛聖教歡喜奉行故，名依教奉行分。
經曰：如是我聞：一時，薄伽梵。
論曰：
如是我聞者，謂總顯己聞、傳佛教者，言如是事我昔曾聞。如是總言依四義轉：一、依譬喻；二、依教誨；三、依問答；四、依許可。依譬喻者，如有說言，如是富貴如毗沙門。依教誨者，如有說言，汝當如是讀誦經論。依問答者，如有說言，如是我聞如是宣說。依許可者，如有說言，我當爲汝如是而思、如是而作、如是而說。或許可言，是事如是有義，此中唯依許可。謂結集時諸菩薩眾咸共請言：「如汝所聞當如是說。」傳法菩薩便許彼言：「如是當說如我所聞，又如是言信可審定。」謂如是法，我昔曾聞，此事如是，齊此當說定無有異。有義此中亦依問答。謂有問言：「汝當所說昔定聞耶？」故此答言：「如是我聞。」有義，此中通依四種：依譬喻者，謂當所說如是文句，
【現代漢語翻譯】 現代漢語譯本： 所謂無數量的大聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、摩訶薩（Mahāsattva，大菩薩）眾，成就種種微妙的功德。『地義別』是指大覺地（Mahābodhimaṇḍa，證悟之地）的五法（指法、義、時、教、證）總別受用和合為一味事等等，後面會詳細說明。 在這部經中總共有三分：一、教起因緣分；二、聖教所說分；三、依教奉行分。總的顯示自己聽聞以及佛陀教法的興起之時，分別顯示教主（佛陀）以及教法興起之處，教法所要度化的對象就是教法興起的原因和條件，所以稱為教起因緣分。 正面顯示聖教所說的法門品類差別，所以稱為聖教所說分。 顯示當時的大眾聽聞佛陀的聖教后歡喜奉行，所以稱為依教奉行分。 經文說：『如是我聞：一時，薄伽梵（Bhagavān，世尊）。』 論中說： 『如是我聞』是指總的顯示自己聽聞、傳佈佛教的人說，『如是』的事情我過去曾經聽聞。『如是』這個總括性的詞語依據四種含義而轉變：一、依據譬喻；二、依據教誨；三、依據問答；四、依據許可。依據譬喻，例如有人說，『像這樣的富貴就像毗沙門天王（Vaiśravaṇa，四大天王之一，掌管財富）一樣』。依據教誨，例如有人說，『你應該像這樣讀誦經論』。依據問答，例如有人說，『如是我聞，像這樣宣說』。依據許可，例如有人說，『我應當為你像這樣思考、像這樣行動、像這樣說話』。或者許可說，『這件事像這樣是有意義的』，這裡只依據許可。是指結集經藏時，諸位菩薩眾共同請求說：『如你所聽聞的，應當像這樣說。』傳法的菩薩便答應他們說：『應當像這樣說，就像我所聽聞的，而且像這樣說是可以相信和審定的。』意思是說，像這樣的法，我過去曾經聽聞，這件事就是這樣，到此為止應當這樣說，一定沒有差異。 有的觀點認為這裡也依據問答。是指有人問：『你將要說的，過去一定聽聞過嗎？』所以這裡回答說：『如是我聞。』 有的觀點認為，這裡貫通依據四種含義：依據譬喻，是指將要說的像這樣的文句，
【English Translation】 English version: These are innumerable great Śrāvakas (Disciples who hear the Buddha's teachings), Mahāsattvas (Great Bodhisattvas), who have accomplished various subtle merits. 'Distinct meanings of the ground' refers to the overall and individual reception, harmonious union, and single taste of the five dharmas (law, meaning, time, teaching, proof) of the Mahābodhimaṇḍa (Great Enlightenment Ground), which will be explained in detail later. In this Sutra, there are three parts in total: 1. The section on the causes and conditions for the arising of the teachings; 2. The section on what the Holy Teachings say; 3. The section on practicing according to the teachings. It generally reveals one's own hearing and the time when the Buddha's teachings arose, and specifically reveals the Teacher (Buddha) and the place where the teachings arose. The beings to be taught by the teachings are the causes and conditions for the arising of the teachings, so it is called the section on the causes and conditions for the arising of the teachings. It directly reveals the categories and differences of the Dharma teachings spoken by the Holy Teachings, so it is called the section on what the Holy Teachings say. It shows that the assembly at that time, upon hearing the Buddha's Holy Teachings, rejoiced and practiced accordingly, so it is called the section on practicing according to the teachings. The Sutra says: 'Thus have I heard: At one time, the Bhagavan (World Honored One).' The Treatise says: 'Thus have I heard' refers to the one who generally reveals that he has heard and transmits the Buddha's teachings, saying, 'Such a thing I have heard in the past.' The general term 'Thus' changes according to four meanings: 1. According to metaphor; 2. According to instruction; 3. According to question and answer; 4. According to permission. According to metaphor, for example, someone says, 'Such wealth and honor are like that of Vaiśravaṇa (one of the Four Heavenly Kings, in charge of wealth).' According to instruction, for example, someone says, 'You should recite the scriptures and treatises like this.' According to question and answer, for example, someone says, 'Thus have I heard, thus I declare.' According to permission, for example, someone says, 'I shall think like this for you, act like this, and speak like this.' Or permission is given, saying, 'This matter is meaningful like this.' Here, it only relies on permission. It refers to when the scriptures were compiled, the Bodhisattvas jointly requested, saying, 'As you have heard, you should speak like this.' The Bodhisattva who transmits the Dharma then agreed to them, saying, 'I should speak like this, just as I have heard, and speaking like this is trustworthy and verified.' It means that such a Dharma, I have heard in the past, this matter is like this, and it should be said like this, and there is definitely no difference. Some views hold that it also relies on question and answer here. It refers to someone asking, 'Will you say what you have definitely heard in the past?' So here it is answered, 'Thus have I heard.' Some views hold that it comprehensively relies on four meanings: According to metaphor, it refers to the sentences that will be spoken like this,
如我昔聞。依教誨者，謂告時眾，如是當聽我昔所聞。余如前說。我謂諸蘊世俗假者，聞謂耳根發識聽受，廢別就總故說我聞。有義，如來慈悲本願增上緣力，聞者識上文義相生，此文義相雖親依自善根力起，而就強緣名為佛說，由耳根力自心變現，故名我聞。有義，聞者善根本願增上緣力，如來識上文義相生，此文義相是佛利他善根所起，名為佛說。聞者識心雖不取得，然似彼相分明顯現，故名我聞。應知說此如是我聞，意避增減異分過失，謂如是法我從佛聞，非他展轉顯示聞者，有所堪能，諸有所聞皆離增減異分過失，非如愚夫無所堪能，諸有所聞或不能離增減異分。結集法時傳佛教者，依如來教初說此言，為令眾生恭敬信受，言如是法我從佛聞，文義決定無所增減。是故聞者應正聞已，如理思惟當勤修學。
言一時者，謂說聽時，此就剎那相續無斷，說聽究竟總名一時。若不爾者，字名句等說聽時異，云何言一？或能說者得陀羅尼，於一字中一剎那頃能持能說一切法門。或能聽者得凈耳根，一剎那頃聞一字時，于餘一切皆無障礙悉能領受，故名一時。或相會遇時分無別，故名一時，即是說聽共相會遇同一時義。時者，即是有為法上假立分位，或是心上分位影像，依色心等總假立故，是不相應行蘊所攝。何
【現代漢語翻譯】 現代漢語譯本： 如我過去所聽聞的那樣。依照佛陀的教誨，告訴在場的聽眾，『像這樣，你們應當聽我過去所聽聞的。』其餘的解釋如同前面所說。我所說的『諸蘊』（skandha，構成個體存在的五種要素：色、受、想、行、識）是世俗的假象。『聞』是指通過耳根產生意識，進行聽取和領受。這裡省略了各個部分之間的區別，而從總體上說是『我聞』。有一種解釋是，由於如來（Tathagata，佛的稱號之一）的慈悲和本願所產生的增上緣的力量，聽者意識上產生了經文的意義。雖然這經文的意義是直接依靠聽者自身的善根力量而產生的，但由於強調增上緣的作用，所以說是佛所說。由於耳根的力量和自身心識的變現，所以稱為『我聞』。還有一種解釋是，由於聽者善根和本願所產生的增上緣的力量，如來的意識上產生了經文的意義。這經文的意義是佛陀利他善根所產生的，所以說是佛所說。聽者的意識心雖然沒有直接取得經文的意義，但似乎經文的相分明顯地顯現出來，所以稱為『我聞』。應當知道，說『如是我聞』，是爲了避免增減和異分的過失。意思是說，『這樣的法我是從佛陀那裡聽來的』，而不是通過他人的輾轉傳述。這顯示了聽者具有一定的能力，所聽到的內容都遠離了增減和異分的過失，不像愚夫那樣沒有能力，所聽到的內容可能無法避免增減和異分。在結集佛法的時候，傳授佛教的人，依照如來的教導，最初說這句話，是爲了讓眾生恭敬信受，相信『這樣的法我是從佛陀那裡聽來的』，經文的意義是確定的，沒有增減。因此，聽者應當正確地聽聞，如理地思考，並且勤奮地修學。 『一時』是指說法和聽法的時間。這裡是指剎那（ksana，極短的時間單位）相續不斷，說法和聽法結束總稱為『一時』。如果不是這樣，那麼字、名、句等的說法和聽法的時間是不同的，怎麼能說『一』呢？或者說法者獲得了陀羅尼（dharani，總持，記憶和理解佛法的能力），在一字之中，一個剎那的時間內，能夠持守和宣說一切法門。或者聽者獲得了清凈的耳根，在一個剎那的時間內，聽到一個字的時候，對於其他一切都沒有障礙，都能夠領受，所以稱為『一時』。或者說法者和聽者相會遇的時間沒有差別，所以稱為『一時』，也就是說法和聽法共同相會遇在同一時間的意義。『時』，就是有為法（samskrta，由因緣和合而成的法）上假立的分位，或者是心上的分位影像，依靠色（rupa，物質）、心等總和假立的，是不相應行蘊（viprayukta-samskara-skandha，既非色法，也非心法的存在形式）所包含的。為什麼？
【English Translation】 English version: Thus I have heard. Those who follow the teachings are told, 'Thus, you should listen as I have heard in the past.' The rest is as previously explained. When I say 'the skandhas' (skandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) are worldly constructs, 'hearing' refers to the arising of consciousness through the ear faculty, listening and receiving. Here, the distinctions between individual parts are omitted, and it is generally said, 'Thus I have heard.' One explanation is that due to the power of the Buddha's (Tathagata) compassion and original vows as a contributing condition, the meaning of the scriptures arises in the listener's consciousness. Although the meaning of these scriptures directly relies on the listener's own power of good roots, it is said to be spoken by the Buddha due to emphasizing the role of the contributing condition. Because of the power of the ear faculty and the transformation of one's own mind, it is called 'Thus I have heard.' Another explanation is that due to the power of the listener's good roots and original vows as a contributing condition, the meaning of the scriptures arises in the Buddha's consciousness. The meaning of these scriptures arises from the Buddha's altruistic good roots, so it is said to be spoken by the Buddha. Although the listener's consciousness does not directly grasp the meaning of the scriptures, it seems that the image of the scriptures clearly appears, so it is called 'Thus I have heard.' It should be known that saying 'Thus I have heard' is to avoid the faults of addition, subtraction, and difference. It means, 'I heard this Dharma (Dharma, the teachings of the Buddha) from the Buddha,' and not through the transmission of others. This shows that the listener has a certain ability, and what is heard is free from the faults of addition, subtraction, and difference, unlike a foolish person who has no ability and what is heard may not be free from addition, subtraction, and difference. When compiling the Dharma, those who transmit Buddhism, following the Buddha's teachings, initially say this phrase to cause sentient beings to respectfully believe and accept that 'I heard this Dharma from the Buddha,' and the meaning of the scriptures is definite, without addition or subtraction. Therefore, listeners should listen correctly, contemplate reasonably, and diligently study. 'At one time' refers to the time of speaking and listening to the Dharma. Here, it refers to the continuous, uninterrupted succession of kshanas (ksana, an extremely short unit of time), and the completion of speaking and listening is collectively called 'at one time.' If this were not the case, then the time of speaking and listening to letters, names, sentences, etc., would be different, so how could it be called 'one'? Or the speaker may have attained dharani (dharani, the power to retain and understand the Dharma), and within a single letter, in a single kshana, be able to uphold and expound all Dharma gates. Or the listener may have attained pure ear faculties, and in a single kshana, when hearing a single letter, have no obstacles to anything else and be able to receive everything, so it is called 'at one time.' Or the time of meeting between the speaker and the listener is without difference, so it is called 'at one time,' which is the meaning of the speaker and listener jointly meeting at the same time. 'Time' is a provisional division established on conditioned phenomena (samskrta, phenomena arising from causes and conditions), or it is an image of division in the mind, provisionally established based on form (rupa, matter), mind, etc., and is included in the non-associated formations aggregate (viprayukta-samskara-skandha, forms of existence that are neither physical nor mental). Why?
不別顯？如下處等，但說一時晝夜時分，諸方不定不可別說。又義不定，或一剎那或復相續不可定說，是故總相但說一時。
薄伽梵者，謂薄伽聲依六義轉：一、自在義；二、熾盛義；三、端嚴義；四、名稱義；五、吉祥義；六、尊貴義。如有頌言：
「自在熾盛與端嚴， 名稱吉祥及尊貴， 如是六種義差別， 應知總名為薄伽。」
如是一切如來具有於一切種皆不相離，是故如來名薄伽梵。其義云何？謂諸如來永不繫屬諸煩惱故，具自在義。焰猛智火所燒煉故，具熾盛義。妙三十二大士相等所莊飾故，具端嚴義。一切殊勝功德圓滿無不知故，具名稱義。一切世間親近供養咸稱贊故，具吉祥義。具一切德常起方便利益，安樂一切有情無懈廢故，具尊貴義。或能破壞四魔怨故，名薄伽梵。四魔怨者，謂煩惱魔、蘊魔、死魔、自在天魔。佛具十種功德名號。何故如來教傳法者，一切經首但置如是薄伽梵名？謂此一名世咸尊重故，諸外道皆稱本師名薄伽梵。又此一名總攝眾德，餘名不爾，是故經首皆置此名。薄伽梵德后當廣說。
經曰：住最勝光曜七寶莊嚴，放大光明，普照一切無邊世界，無量方所妙飾間列，周圓無際其量難測，超過三界所行之處。勝出世間善根所起，最極自在凈識為相如來
【現代漢語翻譯】 現代漢語譯本： 不特別指明時間？因為像『如下處』等等，只能說某個時間、白天或夜晚的某個時刻，各個地方的時間不固定，無法特別說明。而且意義也不固定，可能是一個剎那，也可能是連續不斷，無法確定地說，所以總的來說只能說『一時』。 『薄伽梵』（Bhagavan）的意思是，『薄伽』（Bhaga）這個詞依據六種含義來解釋：一、自在義（具有完全的自主權）；二、熾盛義（具有無限的能量和光芒）；三、端嚴義（具有完美的莊嚴）；四、名稱義（具有崇高的名聲）；五、吉祥義（具有吉祥的象徵）；六、尊貴義（具有至高的尊貴）。就像頌里說的那樣： 『自在、熾盛與端嚴，名稱、吉祥及尊貴， 像這樣六種意義的差別，應當知道總的名稱是薄伽。』 像這樣，一切如來都具有這六種含義，並且一切種類的功德都不相分離，所以如來被稱為薄伽梵。這其中的含義是什麼呢？因為諸如來永遠不被各種煩惱所束縛，所以具有自在義。因為被猛烈的智慧之火所燒煉，所以具有熾盛義。因為被美妙的三十二大丈夫相（Lakshana）等等所莊嚴，所以具有端嚴義。因為對一切殊勝的功德圓滿無所不知，所以具有名稱義。因為被一切世間的人們親近供養，都稱讚，所以具有吉祥義。因為具有一切功德，常常發起方便來利益和安樂一切有情，沒有懈怠和廢棄，所以具有尊貴義。或者因為能夠破壞四種魔怨，所以名為薄伽梵。四魔怨指的是：煩惱魔（Klesha-mara）、蘊魔（Skandha-mara）、死魔（Mrtyu-mara）、自在天魔（Devaputra-mara）。佛具有十種功德名號。為什麼如來教導傳法的人，一切經文的開頭只放上『如是薄伽梵』這個名號呢？因為這個名號世間普遍尊重，而且各個外道也都稱呼自己本師的名號為薄伽梵。而且這個名號總攝一切功德，其他的名號不是這樣，所以經文的開頭都放上這個名號。薄伽梵的功德之後會詳細說明。 經文說：安住在最殊勝的光耀、七寶（Sapta-ratna）莊嚴之中，放出廣大的光明，普遍照耀一切無邊世界，在無量的地方以美妙的裝飾排列，周遍圓滿沒有邊際，它的量難以測量，超過了三界（Trailokya）所能到達的地方。勝過了世間的善根所生起的一切，以最極自在的清凈識為相的如來。
【English Translation】 English version: Not specifically indicated? Because like 'at the following place' etc., one can only say a certain time, a certain moment of day or night, the times in various places are not fixed and cannot be specifically stated. Moreover, the meaning is also not fixed, it could be a moment (ksana) or it could be continuous, it cannot be definitively said, so in general, one can only say 'at one time'. 『Bhagavan』 (薄伽梵) means that the word 『Bhaga』 (薄伽) is explained according to six meanings: 1. Sovereignty (having complete autonomy); 2. Splendor (having infinite energy and radiance); 3. Beauty (having perfect adornment); 4. Renown (having a noble reputation); 5. Auspiciousness (having auspicious symbols); 6. Venerability (having supreme dignity). Just like the verse says: 『Sovereignty, Splendor, and Beauty, Renown, Auspiciousness, and Venerability, Like these six kinds of differences in meaning, One should know that the general name is Bhaga.』 Like this, all Tathagatas possess these six meanings, and all kinds of merits are inseparable, so the Tathagata is called Bhagavan. What is the meaning of this? Because all Tathagatas are never bound by various afflictions, they possess the meaning of Sovereignty. Because they are burned by the fierce fire of wisdom, they possess the meaning of Splendor. Because they are adorned by the wonderful thirty-two major marks (Lakshana) etc., they possess the meaning of Beauty. Because they know everything about all excellent merits, they possess the meaning of Renown. Because they are approached and offered to by all people in the world, and they are praised, they possess the meaning of Auspiciousness. Because they possess all merits, and constantly initiate skillful means to benefit and bring happiness to all sentient beings, without laziness or abandonment, they possess the meaning of Venerability. Or because they can destroy the four Maras (魔怨), they are called Bhagavan. The four Maras refer to: Affliction Mara (Klesha-mara), Aggregate Mara (Skandha-mara), Death Mara (Mrtyu-mara), and Deva-putra Mara (自在天魔). The Buddha has ten kinds of meritorious titles. Why does the Tathagata teach those who transmit the Dharma to only place the name 『Thus Gone One Bhagavan』 at the beginning of all scriptures? Because this name is universally respected in the world, and various non-Buddhist paths also call the name of their own teacher Bhagavan. Moreover, this name encompasses all merits, other names are not like this, so this name is placed at the beginning of the scriptures. The merits of Bhagavan will be explained in detail later. The scripture says: Abiding in the most excellent radiance, adorned with the seven jewels (Sapta-ratna), emitting vast light, universally illuminating all boundless worlds, arranged with beautiful decorations in immeasurable places, completely round without boundaries, its measure is difficult to measure, surpassing the places that the three realms (Trailokya) can reach. Surpassing all that is born from the wholesome roots of the world, the Tathagata whose characteristic is the most supremely free and pure consciousness.
所都，諸大菩薩眾所云集，無量天、龍、人非人等常所翼從，廣大法味喜樂所持，作諸眾生一切義利，滅諸煩惱災橫纏垢，遠離眾魔、過諸莊嚴。如來莊嚴之所依處，大念慧行以為游路，大止妙觀以為所乘，大空無相無愿解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立大宮殿中。
論曰：
此顯如來住處圓滿，謂佛凈土。如是凈土復由十八圓滿事故，說名圓滿，謂顯色圓滿、形色圓滿、份量圓滿、方所圓滿、因圓滿、果圓滿、主圓滿、輔翼圓滿、眷屬圓滿、住持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿。由十九句如其次第顯示如是十八圓滿，即此圓滿所嚴宮殿名佛凈土，佛住如是大宮殿中說此契經。
受用、變化二佛土中，今此凈土何土所攝？說此經佛為是何身？有義，此土變化土攝，說此經佛是變化身。聲聞等眾住此土中，現對如來聞說是經，歡喜信受而奉行故，佛心所現故出三界，凈識為相為說勝法，化此地前諸有情類，令其欣樂修行彼因，故暫化作清凈佛土，殊妙化身神力加眾令暫得見。若不爾者，聲聞等眾應俱不見。有義，此土受用土攝，說此經佛是受用身。此凈土量無邊際故，路乘門等是實德故受用，如是清凈佛土，一向凈妙、一向
【現代漢語翻譯】 現代漢語譯本： 在那個地方，是諸大菩薩眾所云集之處，有無量的天、龍、人以及非人等常常護衛跟隨，以廣大的法味和喜樂作為支援，為一切眾生創造各種利益，滅除各種煩惱、災禍、橫逆和污垢，遠離各種魔障，超越各種莊嚴。這裡是如來莊嚴的所依之處，以大念和慧行作為遊歷的道路，以大止和妙觀作為乘坐的車乘，以大空、無相、無愿解脫作為進入的門徑，以無量功德眾所莊嚴，在大寶花王眾所建立的大宮殿中。 論曰： 這顯示瞭如來所居住的地方是圓滿的，也就是佛的凈土。這樣的凈土又因為有十八種圓滿的緣故，所以被稱為圓滿，也就是顯色圓滿、形色圓滿、份量圓滿、方所圓滿、因圓滿、果圓滿、主圓滿、輔翼圓滿、眷屬圓滿、住持圓滿、事業圓滿、攝益圓滿、無畏圓滿、住處圓滿、路圓滿、乘圓滿、門圓滿、依持圓滿。用十九句話按照順序顯示這十八種圓滿，而這種圓滿所莊嚴的宮殿就叫做佛的凈土，佛就住在這大宮殿中宣說這部契經。 在受用土（Sambhogakāya-kṣetra）和變化土（Nirmāṇakāya-kṣetra）這兩種佛土中，現在這個凈土屬於哪一種？宣說這部經的佛又是哪一種身？有一種觀點認為，這個土屬於變化土，宣說這部經的佛是變化身。聲聞（Śrāvaka）等眾住在這個土中，親眼見到如來，聽聞宣說這部經，歡喜信受並且奉行，因為這是佛心所顯現，所以超出三界，以清凈的識為相，為他們宣說殊勝的佛法，教化這片土地之前的各種有情眾生，讓他們欣然樂意地修行成佛的因，所以暫時變化出清凈的佛土，用殊妙的化身和神力加持大眾，讓他們暫時得見。如果不是這樣，聲聞等眾應該都看不見。另一種觀點認為，這個土屬於受用土，宣說這部經的佛是受用身。因為這個凈土的量是無邊無際的，道路、車乘、門徑等都是真實的功德，所以是受用土。這樣的清凈佛土，一向都是清凈美妙的，一向都是。
【English Translation】 English version: In that place, it is where all the great Bodhisattva assemblies gather, constantly attended and protected by immeasurable Devas (gods), Nāgas (dragons), humans, and non-humans, sustained by the vast taste of Dharma and joy, creating all benefits and interests for all sentient beings, extinguishing all afflictions, calamities, adversities, and defilements, far removed from all demonic obstacles, surpassing all adornments. It is the place where the adornments of the Tathāgata (Thus Come One) are based, with great mindfulness and wisdom practice as the path to travel, with great cessation and wondrous contemplation as the vehicle to ride, with great emptiness, signlessness, and wishlessness liberation as the entrance, adorned by immeasurable merits, in the great palace established by the assembly of great treasure flower kings. Commentary: This reveals that the dwelling place of the Tathāgata is complete, which is the Buddha's Pure Land. Such a Pure Land is called complete because of eighteen kinds of completeness, namely, completeness of manifest form, completeness of shape and color, completeness of quantity, completeness of location, completeness of cause, completeness of effect, completeness of the lord, completeness of support, completeness of retinue, completeness of sustenance, completeness of activity, completeness of benefit, completeness of fearlessness, completeness of dwelling place, completeness of path, completeness of vehicle, completeness of gate, and completeness of reliance. These eighteen kinds of completeness are shown in order by nineteen phrases, and the palace adorned by this completeness is called the Buddha's Pure Land. The Buddha dwells in such a great palace and speaks this sutra. Among the Sambhogakāya-kṣetra (Reward Body Land) and Nirmāṇakāya-kṣetra (Transformation Body Land), which land does this Pure Land belong to? What body is the Buddha who speaks this sutra? One view is that this land belongs to the Transformation Body Land, and the Buddha who speaks this sutra is the Transformation Body. The Śrāvakas (Hearers) and other assemblies dwell in this land, directly seeing the Tathāgata, hearing the sutra being spoken, rejoicing, believing, and practicing it. Because this is manifested by the Buddha's mind, it transcends the three realms, takes pure consciousness as its form, and speaks the supreme Dharma for them, transforming all sentient beings before this land, causing them to joyfully practice the cause of becoming a Buddha, so it temporarily transforms into a pure Buddha Land, using wondrous transformation bodies and divine power to bless the assembly, allowing them to see it temporarily. If not, the Śrāvakas and other assemblies should not be able to see it at all. Another view is that this land belongs to the Reward Body Land, and the Buddha who speaks this sutra is the Reward Body. Because the measure of this Pure Land is boundless, and the paths, vehicles, and gates are real virtues, it is the Reward Body Land. Such a pure Buddha Land is always pure and wonderful, always.
安樂、一向無罪、一向自在，余處說故，解深密說三地已上乃得生故，說此經佛具后所說二十一種實功德故，說余經時不列如是佛功德故。若暫化作如是凈土、如是妙身加眾令見，應如余經分明顯說。然不說故，是受用土及受用身，聲聞等眾是佛化作，或諸菩薩現作此身，莊嚴佛土說法會故。若爾此是地上菩薩所應見聞，何故於此化佛土中結集流佈？傳法菩薩為欲示現，一切智者及所居處，超過一切世間法故，如是示現欲令所化生欣樂故，為令發願當生如是清凈佛土，見如是佛、聞如是法、修彼因故，為生廣大勝解有情及諸菩薩勝歡喜故，欲令增上意樂勝解界堅牢故，結集流佈。又是法勝於此宜聞，然處非勝、化身相粗，不可宣說，故受用身居受用土，為初地上諸菩薩說，令傳法者結集流通。若爾，何故不但說彼所說法耶？若不說處及能說者，不知此法何處誰說，一切生疑故須具說。如實義者，釋迦牟尼說此經時，地前大眾見變化身居此穢土為其說法，地上大眾見受用身居佛凈土為其說法，所聞雖同、所見各別，雖俱歡喜信受奉行，解有淺深所行各異。而傳法者為令眾生聞勝悕愿勤修彼因，當生凈土證佛功德，故就勝者所見結集，言薄伽梵住最勝等，乃至廣說如來功德。
最勝光曜七寶莊嚴者，謂大宮殿用最勝
【現代漢語翻譯】 現代漢語譯本：安樂，永遠沒有罪過，永遠自在，因為其他地方是這樣說的。《解深密經》說三地（指菩薩修行過程中的第三個階段）以上的菩薩才能往生，而這部經中的佛具有後面所說的二十一種真實功德，其他經典在描述佛的時候沒有列出這些功德。如果只是暫時變化出這樣的凈土、這樣美妙的身體，並加持大眾讓他們看見，應該像其他經典一樣清楚明白地說出來。然而，這裡並沒有這樣說，所以這是受用土（佛為地上菩薩所現的清凈佛土）和受用身（佛為地上菩薩所現的莊嚴報身），聲聞等眾是佛變化出來的，或者是一些菩薩示現出這樣的身體，爲了莊嚴佛土和說法大會。如果這樣，這應該是地上菩薩所應該見聞的，為什麼在這化佛土中結集流佈呢？傳法菩薩爲了示現一切智者（佛）以及他所居住的地方，超過一切世間法，所以這樣示現是爲了讓所教化眾生欣樂，爲了讓他們發願將來往生到這樣清凈的佛土，見到這樣的佛，聽聞這樣的法，修習那些成佛的因，爲了讓生起廣大殊勝理解的有情和諸菩薩生起殊勝的歡喜，爲了讓他們增上意樂和殊勝理解更加堅定，所以結集流佈。而且這個法勝過在此處聽聞，然而此處並非殊勝之處，化身形象也比較粗糙，不適合宣說，所以受用身居住在受用土，為初地以上的菩薩宣說，讓傳法者結集流通。如果這樣，為什麼不只說他們所說的法呢？如果不說地點和說法者，就不知道這個法在何處由誰所說，一切眾生都會產生懷疑，所以必須全部說明。真實情況是，釋迦牟尼（Sakyamuni）說這部經的時候，地前的大眾見到變化身（佛的化身）居住在這個穢土（不清凈的國土）為他們說法，地上（指菩薩修行達到一定階段）的大眾見到受用身（佛的報身）居住在佛的凈土（清凈的國土）為他們說法，所聽聞的雖然相同，所見到的卻各不相同，雖然都歡喜信受奉行，但理解有深淺，所修行的也各不相同。而傳法者爲了讓眾生聽聞殊勝的法，希望他們勤奮修習成佛的因，將來往生到凈土，證得佛的功德，所以就以殊勝者所見到的景象來結集，說薄伽梵（Bhagavan，世尊）住在最殊勝的地方等等，乃至廣泛地宣說如來的功德。 最勝光曜七寶莊嚴，指的是大宮殿用最殊勝
【English Translation】 English version: Blissful, perpetually free from sin, perpetually at ease, as it is described elsewhere. The Samdhinirmocana Sutra states that only bodhisattvas of the Third Ground (referring to the third stage in the bodhisattva's path of cultivation) and above can be reborn there. This sutra describes the Buddha as possessing the twenty-one real merits mentioned later, while other sutras do not list such merits of the Buddha when describing him. If it were merely a temporary transformation into such a pure land and such a wondrous body, with the Buddha's blessing allowing the assembly to see it, it should be clearly stated as in other sutras. However, since it is not stated, this is a Reward Land (a pure land manifested by the Buddha for bodhisattvas on the grounds) and a Reward Body (a magnificent Sambhogakaya manifested by the Buddha for bodhisattvas on the grounds). The sravakas (voice-hearers) and other assemblies are transformations of the Buddha, or some bodhisattvas manifest such bodies to adorn the Buddha-land and the Dharma assembly. If so, this should be seen and heard by bodhisattvas on the grounds. Why then is it collected and propagated in this transformed Buddha-land? The Dharma-transmitting bodhisattvas, in order to demonstrate the All-Knowing One (the Buddha) and the place where he resides, which transcends all worldly dharmas, manifest in this way to delight the beings they are guiding. It is to inspire them to vow to be reborn in such a pure Buddha-land, to see such a Buddha, to hear such a Dharma, and to cultivate those causes. It is to bring great and supreme understanding to sentient beings and great joy to the bodhisattvas, and to strengthen their increased aspiration and supreme understanding. Therefore, it is collected and propagated. Furthermore, this Dharma is superior to what can be heard here, but this place is not superior, and the transformed body is coarse, making it unsuitable for proclamation. Therefore, the Reward Body resides in the Reward Land, speaking to the bodhisattvas of the First Ground and above, so that the Dharma-transmitters can collect and circulate it. If so, why not only speak of the Dharma they taught? If the location and the speaker are not mentioned, one would not know where and by whom this Dharma was spoken, and all beings would have doubts. Therefore, it is necessary to state everything completely. In reality, when Sakyamuni (釋迦牟尼) spoke this sutra, the assembly before the grounds saw the Transformation Body (Nirmanakaya of the Buddha) residing in this impure land (an unclean land) speaking Dharma to them, while the assembly on the grounds (referring to bodhisattvas who have reached a certain stage of cultivation) saw the Reward Body (Sambhogakaya of the Buddha) residing in the pure land (a pure land) of the Buddha speaking Dharma to them. Although what they heard was the same, what they saw was different. Although they all rejoiced, believed, accepted, and practiced, their understanding varied in depth, and their practices differed. The Dharma-transmitters, in order to have sentient beings hear the supreme Dharma, hoping that they will diligently cultivate the causes of enlightenment, be reborn in the pure land in the future, and attain the merits of the Buddha, collected the teachings based on what was seen by the superior ones, saying that Bhagavan (薄伽梵, World Honored One) dwells in the most supreme place, and so on, extensively proclaiming the merits of the Tathagata (如來). 'Most supreme, radiant, adorned with the seven treasures' refers to the great palace being made of the most supreme
光曜七寶莊嚴，或大宮殿七寶莊嚴故最勝光曜。言七寶者：一、金；二、銀；三、吠琉璃；四、牟婆洛揭婆；五、遏濕摩揭婆；六、赤真珠，謂赤蟲所出名赤真珠，或珠體赤名赤真珠；七、羯雞怛諾迦。就此所重且說七寶，其實凈土無量妙寶綺飾莊嚴，非世所識。放大光明普照一切無邊世界者，謂大宮殿放大光明，普照一切無邊世界；或大宮殿其體周遍無邊界故，放大光明普照一切。由此二句顯佛凈土顯色圓滿。
如是凈土顯色圓滿，形量云何？無量方所妙飾間列。謂大宮殿妙飾間列無量方所，或大宮殿無量妙飾方所間列。言無量者，或數無量，或處無量，如慧為先安布間飾，是故說名妙飾間列。云何佛土凈心為相，非外工具世匠所成而有如是，如慧為先安布間飾，謂佛世尊昔菩薩時發巧便慧，如是如是加行誓願莊嚴佛土。由先加行誓願勢力，于果位中雖無如昔戲論覺慧，而佛凈識如是變現，亦令菩薩識如是變，故不相違。余處亦應依此理說。
如是凈土形色圓滿，份量云何？周圓無際，其量難測。謂大宮殿其量周圓無際難測，或大宮殿其量無際周圓難測。又東方等分齊無故，長短等相難可測量。有義，如來受用身土隨所化生所宜而現，或大或小其量無定。雖現廣大亦有邊際，然就地前菩薩智等，說言無
【現代漢語翻譯】 現代漢語譯本 光芒照耀的七寶莊嚴，或者說大宮殿因七寶莊嚴而呈現最殊勝的光芒。所說的七寶是：一、金（gold）；二、銀（silver）；三、吠琉璃（Vaidurya，青色寶）；四、牟婆洛揭婆（Musaragalva，海貝）；五、遏濕摩揭婆（Asmagarbha，石藏）；六、赤真珠（red pearl），指赤蟲產出的稱為赤真珠，或者珠體是紅色的稱為赤真珠；七、羯雞怛諾迦（Karketana，瑪瑙）。這裡著重說明這七寶，實際上凈土有無量美妙的寶物裝飾莊嚴，不是世間所能認識的。放大光明普遍照耀一切無邊世界，是指大宮殿放出大光明，普遍照耀一切無邊世界；或者說大宮殿其本體周遍沒有邊界，所以放出大光明普遍照耀一切。這兩句經文顯示了佛的凈土顯色圓滿。 像這樣的凈土顯色圓滿，它的形狀和大小如何呢？無量方所都被美妙的裝飾間隔排列。是指大宮殿用美妙的裝飾間隔排列在無量的地方，或者說大宮殿無量的美妙裝飾在各個地方間隔排列。所說的無量，或者指數量無量，或者指處所無量，就像以智慧為先導來安排佈置間隔裝飾，所以稱為妙飾間列。為什麼佛土以清凈心為表相，不是外在的工具和世間的工匠所能成就的，卻有這樣的景象，就像以智慧為先導來安排佈置間隔裝飾，是指佛世尊過去做菩薩時，發起了巧妙方便的智慧，像這樣這樣地通過修行和誓願來莊嚴佛土。由於先前的修行和誓願的力量，在果位中雖然沒有像過去那樣戲論的覺慧，但是佛的清凈意識就這樣變現，也讓菩薩的意識這樣轉變，所以並不矛盾。其他地方也應該按照這個道理來解釋。 像這樣的凈土形狀和顏色圓滿，它的份量如何呢？周圓無邊際，它的量難以測量。是指大宮殿它的量是周圓無邊際難以測量的，或者說大宮殿它的量是無邊際周圓難以測量的。而且因為東方等沒有分界，所以長短等形狀難以測量。有一種說法是，如來的受用身土隨著所化度的眾生而顯現，或者大或者小，它的量沒有定數。即使顯現得廣大也有邊際，但是就地上菩薩的智慧等來說，稱之為無量。
【English Translation】 English version It is adorned with the light-radiating seven treasures, or the great palace is adorned with the seven treasures, hence the most supreme light radiance. The seven treasures are: 1. Gold; 2. Silver; 3. Vaidurya (lapis lazuli); 4. Musaragalva (seashell); 5. Asmagarbha (stone-essence); 6. Red pearl, referring to those produced by red worms, or pearls that are red in color; 7. Karketana (agate). Here, we emphasize these seven treasures, but in reality, the Pure Land is adorned with countless wonderful treasures, which are beyond worldly comprehension. 'Emitting great light, universally illuminating all boundless worlds' means that the great palace emits great light, universally illuminating all boundless worlds; or that the great palace itself is pervasive and without boundaries, hence emitting great light to universally illuminate everything. These two sentences reveal the perfect manifestation of color in the Buddha's Pure Land. If the Pure Land is perfect in its manifestation of color, what is its form and size? Countless places are adorned and arranged with exquisite decorations. This refers to the great palace being adorned and arranged in countless places with exquisite decorations, or the great palace having countless exquisite decorations arranged in various places. 'Countless' refers either to an immeasurable number or to immeasurable locations, arranged and adorned with wisdom as the guiding principle, hence it is called 'exquisitely adorned and arranged'. Why does the Buddha-land have pure mind as its characteristic, and not created by external tools or worldly artisans, yet it appears as such, like being arranged and adorned with wisdom as the guiding principle? It means that when the World Honored One was a Bodhisattva in the past, he generated skillful and expedient wisdom, and in this way, he adorned the Buddha-land through practice and vows. Due to the power of prior practice and vows, although in the fruition stage there is no longer the playful discriminating wisdom of the past, the Buddha's pure consciousness manifests in this way, and also transforms the consciousness of Bodhisattvas in this way, so there is no contradiction. The same principle should be applied to other places. If the Pure Land is perfect in form and color, what is its extent? It is perfectly round and boundless, its measure is difficult to fathom. This refers to the great palace being perfectly round and boundless, its measure being difficult to fathom, or the great palace being boundless and perfectly round, its measure being difficult to fathom. Moreover, because there are no boundaries such as east, the shapes of length and shortness are difficult to measure. Some say that the Buddha's enjoyment body and land appear according to what is suitable for the beings to be transformed, sometimes large, sometimes small, its measure is not fixed. Even if it appears vast, it still has boundaries, but in terms of the wisdom of Bodhisattvas before reaching the ground, it is said to be immeasurable.
際其量難測。有義，如來受用身土，三無數劫所修無邊善根所感周遍法界。地上菩薩及諸如來，亦不能測其量邊際，以無邊故，如無始時。如實義者，受用身土略有二種：一、自受用，謂諸如來三無數劫所修無邊善根所感周遍法界，為自受用大法樂故，從初得佛盡未來際相續無變，如諸功德諸大菩薩亦不能見，但可得聞，如是凈土以無量故，諸佛雖見亦不能測其量邊際；二、他受用，謂諸如來為令地上諸菩薩眾受大法樂，進修勝行隨宜而現，或勝或劣或大或小，改轉不定如變化土，如是凈土以有邊故，地上菩薩及諸如來皆測其量，但就地前言不能測。由是二種差別故言，周圓無際其量難測。
如是凈土份量圓滿，為三界處、為不爾耶？超過三界所行之處。謂大宮殿處所方域，超過三界所行之處，非如三界自地諸愛執為己有，所緣相應二縛隨增，是彼異熟及增上果。如是凈土非三界愛所執受故，離二縛故，非彼異熟增上果故，如涅槃等，超過三界異熟果地。若爾凈土非三界攝，便是無漏。若是無漏有為所攝，即是道諦便是善性。云何得用色聲香等為其體性？以十八界十五有漏八無記等余處說故。有義，十八界通有漏無漏皆有善性，然據二乘境界粗相相似，說言十八界中十五有漏八無記等。有義，凈土定心所變，雖
【現代漢語翻譯】 現代漢語譯本 它的際量難以測度。有一種意義是，如來的受用身土（Sambhogakāya-bhūmi，報身和報土），是經過三大阿僧祇劫（asaṃkhyeya-kalpa，無數劫）所修的無邊善根所感得的，周遍整個法界（Dharmadhātu，宇宙）。地上的菩薩（Bodhisattva）以及諸佛如來，也不能測度它的邊際，因為它無邊無際，就像沒有開始的時間一樣。就如實義而言，受用身土略有二種：一、自受用，是指諸佛如來經過三大阿僧祇劫所修的無邊善根所感得的，周遍整個法界，爲了自己受用大法樂的緣故，從最初成佛直到未來永恒，相續不斷，沒有變化，這樣的功德，諸大菩薩也不能見到，只能聽聞，這樣的凈土因為無量無邊，所以諸佛雖然能見到，也不能測度它的邊際；二、他受用，是指諸佛如來爲了讓地上的諸菩薩眾受用大法樂，進修殊勝的修行，隨順他們的根器而顯現，或者殊勝或者低劣，或者大或者小，改變不定，就像變化出來的國土一樣，這樣的凈土因為有邊際，所以地上的菩薩以及諸佛如來都能測度它的量，但就地上菩薩之前的修行者而言，是不能測度的。由於這兩種差別，所以說，周圓無際，它的量難以測度。 這樣的凈土份量圓滿，是屬於三界（Tridhātu，欲界、色界、無色界）之內，還是不是呢？是超過三界所行之處的。所謂大宮殿的處所和方域，是超過三界所行之處的，不像三界那樣，各自執著自己的地盤，把愛慾執著為己有，所緣境和相應的兩種束縛隨之增長，這是它們的異熟果（vipāka-phala，果報）和增上果（adhipati-phala，增上果）。這樣的凈土不是被三界的愛慾所執著，所以遠離了兩種束縛，不是它們的異熟果和增上果，就像涅槃（Nirvāṇa）等等，超過了三界的異熟果之地。如果這樣，凈土不是三界所攝，便是無漏（anāsrava，沒有煩惱）。如果是無漏，又是有為法（saṃskṛta-dharma，因緣和合而成的法）所攝，那就是道諦（Mārga-satya，通向解脫的真理），便是善性。怎麼能用色聲香味等作為它的體性呢？因為在十八界（aṣṭādaśa dhātava，十八界）、十五有漏（sāsrava，有煩惱）和八無記（avyākṛta，非善非惡）等其他地方是這樣說的。有一種意義是，十八界通於有漏和無漏，都有善性，然而根據二乘（Śrāvakayāna & Pratyekabuddhayāna，聲聞乘和緣覺乘）的境界粗略相似，所以說十八界中有十五有漏和八無記等。有一種意義是，凈土是定心所變現的，雖然
【English Translation】 English version Its extent is difficult to measure. One meaning is that the Tathāgata's Sambhogakāya-bhūmi (Enjoyment Body and Land) is felt throughout the Dharmadhātu (universe), acquired through the immeasurable roots of goodness cultivated over three asaṃkhyeya-kalpas (countless eons). Even the Bodhisattvas (Enlightenment Beings) on the ground and all the Tathāgatas (Thus Come Ones) cannot measure its boundaries, because it is boundless, like beginningless time. In terms of the true meaning, the Enjoyment Body and Land can be roughly divided into two types: first, self-enjoyment, which refers to the immeasurable roots of goodness cultivated by all Tathāgatas over three asaṃkhyeya-kalpas, felt throughout the Dharmadhātu, for the sake of enjoying the great Dharma bliss themselves. From the initial attainment of Buddhahood until the end of the future, it continues without change. Such merit cannot be seen by the great Bodhisattvas, but can only be heard. Because such a Pure Land is immeasurable, although all Buddhas can see it, they cannot measure its boundaries; second, other-enjoyment, which refers to the Tathāgatas manifesting according to the needs of the Bodhisattva assemblies on the ground, in order to allow them to enjoy the great Dharma bliss and advance in superior practice, sometimes superior, sometimes inferior, sometimes large, sometimes small, changing and uncertain, like a transformed land. Because such a Pure Land has boundaries, the Bodhisattvas on the ground and all the Tathāgatas can measure its extent, but for practitioners before the ground, it cannot be measured. Because of these two differences, it is said that it is perfectly round and boundless, and its extent is difficult to measure. Is such a Pure Land, with its perfect measure, within the Tridhātu (Three Realms: Desire Realm, Form Realm, Formless Realm), or not? It is beyond the realm of the Three Realms. The location and area of the great palaces are beyond the realm of the Three Realms. It is not like the Three Realms, where each clings to its own territory, grasping desire as its own, and the object of attachment and the corresponding two bonds increase accordingly. These are their vipāka-phala (result of maturation) and adhipati-phala (dominant result). Such a Pure Land is not grasped by the desires of the Three Realms, so it is free from the two bonds, and is not their result of maturation or dominant result, like Nirvāṇa (Enlightenment) and so on, surpassing the land of the result of maturation of the Three Realms. If so, the Pure Land is not included in the Three Realms, and is therefore anāsrava (free from outflows). If it is anāsrava and included in the saṃskṛta-dharma (conditioned dharmas), then it is the Mārga-satya (Truth of the Path), and is therefore of a virtuous nature. How can it use form, sound, smell, etc. as its essence? Because it is said in other places that the aṣṭādaśa dhātava (Eighteen Elements), fifteen sāsrava (with outflows), and eight avyākṛta (unspecified) are like this. One meaning is that the Eighteen Elements are common to both with and without outflows, and all have a virtuous nature. However, according to the rough similarity of the realms of the Śrāvakayāna & Pratyekabuddhayāna (Two Vehicles), it is said that among the Eighteen Elements, there are fifteen with outflows and eight unspecified. One meaning is that the Pure Land is transformed by the mind in samādhi, although
有色等似十界相非十界攝，非諸世間五識所得，如遍處等所緣青等，皆是自在所生色故，法界所攝，是故凈土雖用色等為其體性，是無漏善亦不相違。若爾，菩薩五識不緣受用土耶？雖依彼力自識變異，然相粗妙不相似故，非五境攝。如來五識可不緣耶？佛緣事心作用相似，假名五識實非五識，恒在定故。余處宣說五識體是自性散亂，無有定故。若爾不從五根生耶？如來五根及色聲等，相同根境假名五根，及色等境定心變故，實是法界自在生色。若爾四智應不同時，無有一時一類多識一身起故，許亦何失。如實義者，如來身土甚深微妙，非有非無、非是有漏亦非無漏、非善非惡亦非無記，非蘊界等法門所攝，但隨所宜種種異說。余處說言，十八界中十五有漏八無記等，但就二乘異生等境粗相分別，不就諸佛諸大菩薩甚深境界，故余處說如來非實蘊界處攝，所有善等皆是示現，乃至廣說。
如是凈土為與三界同一處所、為各別耶？有義各別，有處說在凈居天上，有處說在西方等故。有義同處，凈土周圓無有邊際，遍法界故。如實義者，實受用土周遍法界無處不有，不可說言離三界處，亦不可說即三界處。若隨菩薩所宜現者，或在色界凈居天上，或西方等處所不定。
如是凈土方所圓滿，既超三界異熟果地，
【現代漢語翻譯】 現代漢語譯本： 問：有色等（指凈土中的色、聲、香、味、觸等）雖然類似於十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的顯現，但並不被十法界所包含，也不是世間眾生的前五識（眼識、耳識、鼻識、舌識、身識）所能認識的。比如，如同遍處定等所緣的青色等，都是由自在力所生的色法，屬於法界所攝。因此，凈土雖然以色等作為其體性，但它是無漏的善法，這二者並不矛盾。 問：如果是這樣，菩薩的前五識不能緣取和受用凈土嗎？ 答：雖然菩薩的前五識依賴於自身識的變異而顯現凈土，但凈土的相狀非常精妙，與粗糙的五識境界不相似，所以不屬於前五識的境界。 問：如來的前五識可以緣取凈土嗎？ 答：佛陀緣取事物的心識作用與前五識相似，只是假名為前五識，實際上並非真正的前五識，因為佛陀恒常處於禪定之中。其他地方說前五識的體性是自性散亂，沒有禪定。 問：如果是這樣，如來的前五識不是從五根（眼根、耳根、鼻根、舌根、身根）所生的嗎？ 答：如來的五根以及色、聲等，與通常所說的五根和色、聲等相似，只是假名為五根和色等境界。實際上，它們是由禪定之心所變現的，是法界自在所生的色法。 問：如果是這樣，四智（成所作智、妙觀察智、平等性智、大圓鏡智）應該不能同時生起，因為不可能一時一類多個識在一個身體上生起。即使允許這樣，又有什麼過失呢？ 答：從真實的意義上來說，如來的身土非常深奧微妙，既非有也非無，既非有漏也非無漏，既非善也非惡，也非無記，不被五蘊、十二處、十八界等法門所包含，只是根據不同的情況而有種種不同的說法。其他地方說，十八界中十五界是有漏的，八界是無記的等等，這只是就二乘（聲聞、緣覺）和異生（凡夫）等境界的粗淺相狀來分別，不是就諸佛和大菩薩的甚深境界來說的。所以其他地方說，如來並非真實地被五蘊、十二處、十八界所包含，所有善等都是示現，乃至廣說。 問：這樣的凈土是與三界（欲界、色界、無色界）在同一個地方，還是各自 अलग 別的？ 答：有一種觀點認為凈土是 अलग 別的，因為有的地方說凈土在凈居天上，有的地方說在西方等等。 答：有一種觀點認為凈土是同一個地方，因為凈土周圓而沒有邊際，遍佈整個法界。 答：從真實的意義上來說，真實的受用土周遍整個法界，無處不在，不能說它離開三界，也不能說它就在三界之中。如果隨菩薩所宜而顯現，或者在凈居天上，或者在西方等，處所是不一定的。 問：這樣的凈土方正圓滿，已經超越了三界的異熟果地（由業力所感得的果報）。
【English Translation】 English version: Question: Although colored forms and the like (referring to the forms, sounds, smells, tastes, textures, etc., in the Pure Land) resemble the appearances of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), they are not encompassed by the Ten Dharma Realms, nor can they be perceived by the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) of sentient beings in the world. For example, like the blue color and so on that are the objects of concentration in the kasina practices, all are forms produced by the power of freedom (自在力), and are included within the Dharma Realm (法界). Therefore, although the Pure Land uses forms and the like as its essence, it is non-leaking (無漏) and virtuous (善), and these two are not contradictory. Question: If that is the case, can the five consciousnesses of bodhisattvas not perceive and enjoy the Pure Land? Answer: Although the five consciousnesses of bodhisattvas rely on the transformations of their own consciousness to manifest the Pure Land, the characteristics of the Pure Land are extremely subtle and dissimilar to the coarse realms of the five consciousnesses, so they are not included within the realm of the five consciousnesses. Question: Can the five consciousnesses of the Tathagata (如來) perceive the Pure Land? Answer: The mental activity of the Buddha in perceiving things is similar to the five consciousnesses, but it is only nominally called the five consciousnesses. In reality, it is not truly the five consciousnesses, because the Buddha is constantly in samadhi (禪定). Elsewhere it is said that the nature of the five consciousnesses is inherently scattered and without samadhi. Question: If that is the case, are the five consciousnesses of the Tathagata not produced from the five roots (eye-root, ear-root, nose-root, tongue-root, body-root)? Answer: The five roots of the Tathagata, as well as forms, sounds, etc., are similar to the commonly spoken of five roots and forms, sounds, etc., and are only nominally called the five roots and the realms of forms, etc. In reality, they are transformed by the mind in samadhi and are forms produced by the freedom of the Dharma Realm. Question: If that is the case, the four wisdoms (成所作智 Accomplishing Wisdom, 妙觀察智 Wonderful Observing Wisdom, 平等性智 Equality Wisdom, 大圓鏡智 Great Mirror Wisdom) should not arise simultaneously, because it is impossible for multiple consciousnesses of the same type to arise in one body at one time. Even if it were allowed, what fault would there be? Answer: From the perspective of true meaning, the body and land of the Tathagata are extremely profound and subtle, being neither existent nor non-existent, neither leaking nor non-leaking, neither virtuous nor non-virtuous, nor non-marked (無記), and are not encompassed by the Dharma gates of the five aggregates (蘊), twelve entrances (處), eighteen realms (界), etc. There are only various different explanations according to different situations. Elsewhere it is said that fifteen of the eighteen realms are leaking and eight are non-marked, etc. This is only a distinction based on the coarse appearances of the realms of the two vehicles (聲聞 Sravakas and 緣覺 Pratyekabuddhas) and ordinary beings (異生), and not based on the profound realms of the Buddhas and great bodhisattvas. Therefore, elsewhere it is said that the Tathagata is not truly encompassed by the five aggregates, twelve entrances, and eighteen realms, and that all virtues and so on are manifestations, and so on at length. Question: Is such a Pure Land in the same place as the Three Realms (欲界 Desire Realm, 色界 Form Realm, 無色界 Formless Realm), or are they separate? Answer: One view is that they are separate, because some places say that the Pure Land is in the Pure Abode Heavens (凈居天), and some places say that it is in the West, etc. Answer: One view is that they are in the same place, because the Pure Land is perfectly round and without boundaries, pervading the entire Dharma Realm. Answer: From the perspective of true meaning, the true enjoyment land pervades the entire Dharma Realm and is present everywhere. It cannot be said that it is apart from the Three Realms, nor can it be said that it is within the Three Realms. If it manifests according to what is suitable for the bodhisattva, it may be in the Pure Abode Heavens, or in the West, etc. The location is not fixed. Question: Such a Pure Land, being square and round and perfect, has already transcended the realm of the matured result (異熟果地) of the Three Realms.
如涅槃等應無有因，若有因者應三界攝。若言凈土超過三界，還有超過三界法因，此應當說其相云何？勝出世間善根所起，謂大宮殿用出世間無分別智、后所得智善根為因，而得生起，非是無因，非大自在天等為因。云何凈土超過三界，而用出世無分別智、后所得智，世間凈法為異熟因？不說與彼為異熟因，然為余因彼得生起，如苦法智忍品世第一法為因。此用本來無分別智、后得無漏善法種子，三無數劫修令增廣，為此凈土變現生因。無分別智名出世間，后得過前說名為勝，用勝出世無漏善根為此生因。或諸聲聞獨覺聖道名出世間，如來善根過彼名勝。此佛凈土如來識中無漏善根為因而生。有義但是增上緣生，以外法故。有義亦是因緣而生，親能生故。若不爾者應無因緣，外法相望非因緣故。一切外法皆用內法熏習為因。若爾外法既是共有，云何有情各別種子共為因緣合生一果？勿以小心測量大法，外物豈是極微合成實有體性多因共感？但是有情異識各變，同處相似不相障礙。如眾燈明，如多所夢，因類是同果相相似，處所無別假名為共，實各有異。諸佛凈土亦復如是，各別識變皆遍法界，同處相似說名為共，如是凈土因相圓滿。
果相云何？最極自在凈識為相。謂大宮殿最極自在，佛無漏心以為體相，唯有
【現代漢語翻譯】 現代漢語譯本 如果像涅槃這樣的法應當沒有原因，如果說有原因，那應該被三界所包含。如果說凈土超越了三界，還有超越三界的法作為原因，這應當說明它的相狀是怎樣的？ 凈土是勝出世間的善根所生起的，也就是指大宮殿是用出世間的無分別智和后得智的善根作為原因，才得以生起，不是沒有原因，也不是以大自在天等作為原因。 為什麼說凈土超越三界，卻用出世間的無分別智、后得智和世間的清凈法作為異熟因呢？ 這裡並不是說這些是凈土的異熟因，而是說它們是其餘的因，通過這些因，凈土得以生起，就像苦法智忍品中的世第一法作為原因一樣。這是用本來就有的無分別智和后得無漏善法的種子，經過三大阿僧祇劫的修習，使之增長廣大，作為凈土變現生起的原因。 無分別智可以稱為出世間，后得智超過前者，所以稱為勝。用殊勝的出世間無漏善根作為凈土生起的原因。或者說，聲聞和獨覺的聖道可以稱為出世間，如來的善根超過他們，所以稱為勝。佛的凈土是由如來識中的無漏善根作為原因而生起的。 有一種觀點認為，凈土只是增上緣所生，因為它是外法。也有一種觀點認為，凈土也是因緣所生，因為它能夠親近地產生。如果不是這樣，那就應該沒有因緣了，因為外法相互之間不是因緣關係。一切外法都是以內法的熏習作為原因。 如果這樣，外法既然是共有的，為什麼有情各自的種子可以共同作為因緣，合起來產生一個果呢？不要用狹隘的心去衡量廣大的佛法。外物難道是由極小的微塵合成，具有真實的體性，由多種原因共同感應而產生的嗎？這只是有情各自的異識所變現的，在同一個地方顯得相似，彼此不互相障礙。就像許多燈的光明，就像多人共同做的夢，原因種類相同，結果的相狀相似，處所沒有差別，只是假名為共同，實際上各自不同。諸佛的凈土也是這樣，各自的識所變現的都遍佈法界，在同一個地方顯得相似，所以說它是共同的。這樣的凈土，它的因相是圓滿的。 果的相狀是怎樣的呢？是以最極自在的清凈識為相。也就是指大宮殿是最極自在的，以佛的無漏心作為它的體相，只有...
【English Translation】 English version If things like Nirvana should have no cause, if they have a cause, they should be included within the Three Realms (Trailokya). If it is said that Pure Lands (Sukhavati) transcend the Three Realms, and there are causes that transcend the Three Realms, how should their characteristics be described? Pure Lands arise from superior transcendental roots of virtue, meaning that great palaces arise from transcendental non-discriminating wisdom (nirvikalpa-jnana) and subsequent acquired wisdom (prsthalabdha-jnana) as causes, not without cause, nor with causes such as the great god Ishvara. How do Pure Lands transcend the Three Realms, yet use transcendental non-discriminating wisdom, subsequent acquired wisdom, and pure worldly dharmas as ripening causes (vipaka-hetu)? It is not said that these are the ripening causes for Pure Lands, but rather that they are other causes through which Pure Lands arise, just as the highest worldly dharma (laukikagradharma) in the Kshanti (forbearance) section of the Dharma-knowledge of Suffering (duhkha-dharma-jnana-ksanti) is a cause. This uses the seeds of originally non-discriminating wisdom and subsequent acquired undefiled virtuous dharmas, cultivated and expanded over three countless kalpas (asamkhyeya-kalpa), as the cause for the transformation and arising of Pure Lands. Non-discriminating wisdom is called transcendental, and subsequent acquired wisdom surpasses the former and is called superior. Superior transcendental undefiled virtuous roots are used as the cause for the arising of Pure Lands. Alternatively, the paths of the Hearers (sravaka) and Solitary Buddhas (pratyekabuddha) are called transcendental, and the Tathagata's (如來) roots of virtue surpass them and are called superior. These Buddha Pure Lands arise from undefiled virtuous roots in the Tathagata's consciousness as a cause. Some argue that Pure Lands arise only from conditioning causes (adhipati-pratyaya), because they are external dharmas. Others argue that they also arise from causal conditions (hetu-pratyaya), because they can directly produce. If not, there should be no causal conditions, because external dharmas are not causal conditions in relation to each other. All external dharmas use the imprints of internal dharmas as a cause. If so, since external dharmas are shared, how can the individual seeds of sentient beings jointly act as causal conditions to produce a single result? Do not measure great dharmas with a small mind. Are external objects composed of extremely small particles, possessing a real nature, and jointly sensed by multiple causes? They are merely transformations of the different consciousnesses of sentient beings, appearing similar in the same place and not obstructing each other. Like the light of many lamps, like dreams shared by many, the types of causes are the same, the appearances of the results are similar, the locations are not different, and they are nominally called shared, but in reality, they are different. The Pure Lands of the Buddhas are also like this, the transformations of individual consciousnesses all pervade the Dharma Realm (dharmadhatu), appearing similar in the same place, and are said to be shared. Thus, the causal characteristics of Pure Lands are complete. What are the characteristics of the result? They are characterized by the most supremely free and pure consciousness. That is to say, the great palaces are most supremely free, with the undefiled mind of the Buddha as their substance and characteristic, only...
識故，非離識外別有寶等，即佛凈心如是變現似眾寶等。如前已說，境界相故，如入青等遍處定者識所現相，此即如來大圓鏡智相應凈識，由昔所修自利無漏凈土種子因緣力故，於一切時遍一切處，不待作意任運變現，眾寶莊嚴受用佛土，與自受用身作所依止處。利他無漏凈土種子因緣力故，隨他地上菩薩所宜變現凈土，或小或大或劣或勝，與他受用身作所依止處，謂隨初地菩薩所宜現小現劣，如是展轉乃至十地最大最勝，于地地中初中后等亦復如是。
如是凈土果相圓滿，其主云何？宮殿定有主依持故。如來所都謂大宮殿，諸佛世尊為主非余，以殊勝故唯屬世尊，或唯世尊住持攝受非余所能。自受用土雖遍法界，一一自變各自為主不相障礙，他受用土雖諸佛變，然一合相亦一相身，攝受為主不相障礙。
如是凈土主既圓滿，應有輔翼，主必攝受輔翼者故。諸大菩薩眾所云集，謂大宮殿常有無量大菩薩僧共所云集。謂來朝者必為輔翼，既有無數大菩薩僧常來輔翼，故無怨敵能為違害。諸聲聞等無如是事。謂初地上諸菩薩眾，雖不能集諸佛自利受用凈土，而能集會諸佛利他受用凈土。諸佛慈悲于自識上，隨菩薩宜現粗妙土，菩薩隨自善根願力，于自識上似佛所生凈土相現。雖是自心各別變現，而同一處形相
【現代漢語翻譯】 現代漢語譯本：要知道，並非在意識之外另有寶物等，而是佛的清凈心如此變現出類似眾多寶物的景象。正如前面已經說過的，這是境界相的緣故，就像進入青等遍處定的人，其意識所顯現的景像一樣。這實際上是如來大圓鏡智相應的清凈意識，由於過去所修的自利無漏凈土種子因緣力的緣故，在一切時、遍一切處，不需要刻意造作，自然而然地變現出眾寶莊嚴的受用佛土，作為自身受用身的依止之處。由於利他無漏凈土種子因緣力的緣故，隨著其他地上菩薩所適合的程度，變現出凈土，或小或大，或劣或勝，作為他人受用身的依止之處。也就是說，隨著初地菩薩所適合的程度，顯現出小而劣的凈土，像這樣逐漸轉變，乃至十地菩薩的凈土最大最勝，在每一地的初、中、后等階段也是如此。 如此凈土的果報之相圓滿，那麼它的主宰是誰呢？宮殿必定有主宰來依持的緣故。如來所居住的地方，也就是大宮殿，諸佛世尊是它的主宰，而不是其他人，因為只有佛才具有殊勝的功德，所以只屬於世尊，或者只有世尊才能住持攝受，其他人不能。自受用土雖然遍佈法界，但每一個自變現的凈土各自為主，互不障礙。他受用土雖然由諸佛變現，但呈現為一個整體的形象，也是一個統一的法身，攝受一切眾生，作為主宰，互不障礙。 如此凈土的主宰既然圓滿，就應該有輔佐，因為主宰必定會攝受輔佐者。諸大菩薩眾雲集於此，也就是說，大宮殿中常常有無量的大菩薩僧眾共同雲集。前來朝拜的人必定是輔佐者，既然有無數的大菩薩僧眾常常前來輔佐，所以沒有怨敵能夠危害。而聲聞等則沒有這樣的情況。也就是說，初地以上的諸菩薩眾，雖然不能聚集在諸佛自利受用的凈土中，但是能夠聚集在諸佛利他受用的凈土中。諸佛慈悲，在自己的意識上，隨著菩薩所適合的程度，顯現出粗妙不同的凈土，菩薩隨著自己的善根和願力，在自己的意識上，顯現出類似佛所生的凈土景象。雖然是各自心識的分別變現，但是在同一個地方，形相相同。
【English Translation】 English version: Know that there are no treasures or anything else existing separately outside of consciousness. Rather, it is the Buddha's pure mind that manifests in such a way as to resemble numerous treasures. As previously stated, this is due to the nature of the realm. It is like the appearances manifested by the consciousness of someone who has entered the 'blue' or other all-encompassing samadhi. This is actually the pure consciousness corresponding to the Tathagata's (如來) Great Perfect Mirror Wisdom (大圓鏡智), which, due to the power of the seeds of self-benefiting, non-outflow pure land (自利無漏凈土) cultivated in the past, spontaneously manifests adorned Buddha-lands (佛土) with various treasures at all times and in all places, without the need for intentional effort, serving as the place of reliance for the self-enjoyment body (自受用身). Due to the power of the seeds of other-benefiting, non-outflow pure land (利他無漏凈土), it manifests pure lands according to what is suitable for bodhisattvas (菩薩) on other grounds, whether small or large, inferior or superior, serving as the place of reliance for the other-enjoyment body (他受用身). That is to say, it manifests a small and inferior pure land according to what is suitable for bodhisattvas on the first ground, and so on, gradually transforming until the pure land of bodhisattvas on the tenth ground is the largest and most superior. This is also the case in the initial, middle, and later stages of each ground. Since the fruition of such a pure land is complete, who is its master? Palaces must have a master to rely on. The place where the Tathagata resides, namely the great palace, has the Buddhas (佛) and World Honored Ones (世尊) as its masters, and not others. Because only the Buddha possesses supreme merit, it belongs only to the World Honored One, or only the World Honored One can uphold and embrace it, and no one else can. Although the self-enjoyment land pervades the Dharma realm (法界), each self-manifested pure land is its own master, without obstructing each other. Although the other-enjoyment land is manifested by all the Buddhas, it appears as a unified whole, also as a unified Dharmakaya (法身), embracing all beings, serving as the master, without obstructing each other. Since the master of such a pure land is complete, there should be assistants, because the master will surely embrace assistants. The great bodhisattva assembly gathers there, meaning that in the great palace, there is often an immeasurable assembly of great bodhisattva sangha (僧伽) gathering together. Those who come to pay homage are surely assistants. Since there are countless great bodhisattva sangha who often come to assist, there are no enemies who can harm it. The Shravakas (聲聞) and others do not have such a situation. That is to say, the bodhisattva assembly on the first ground and above, although they cannot gather in the self-benefiting pure land enjoyed by the Buddhas, they can gather in the other-benefiting pure land enjoyed by the Buddhas. The Buddhas, with compassion, manifest coarse and subtle pure lands on their own consciousness according to what is suitable for the bodhisattvas. The bodhisattvas, according to their own roots of virtue and vows, manifest on their own consciousness the appearance of a pure land similar to that born from the Buddha. Although they are separate manifestations of each individual's mind, they have the same form and appearance in the same place.
相似，謂為一土共集其中。
如是地上菩薩凈土，為是有漏為是無漏？有義無漏，謂自心中后得無漏凈土種子願力資故，變生凈土，于中受用大乘法樂。以初地上諸菩薩眾證真如理，得真無漏、處真法流、住真凈土、常見諸佛，故所變土是真無漏道諦所攝。有義有漏，謂自心中加行有漏凈土種子願力資故，變生凈土，于中受用大乘法樂。以彼菩薩雖證真如得真無漏，而七地來煩惱現起，乃至十地猶有修斷煩惱種子及所知障，第八識體能持彼故，現受熏故，猶是有漏無記性攝，有為無漏道諦所攝，決定是善。若十地中，第八識體是無漏善，應如佛地不能執持有漏種子，不應受熏，第八識體既是有漏無記性攝，所變凈土云何無漏善性所攝？又一有情無二實身，其身爾時既是有漏，所依凈土云何無漏？是故十地菩薩凈土是妙有漏苦諦所攝。如實義者，十地菩薩自心所變凈土有二：若第八識所變凈土，是有漏識相分攝故，是有漏身所依處故，雖無漏善力所資熏其相凈妙，而是有漏苦諦所攝，隨加行等所現亦爾。若隨後得無漏心變凈土影像，是無漏識相分攝故，從無漏善種子生故，體是無漏道諦所攝。
如是凈土輔翼圓滿，應有眷屬。故次說言，無量天龍人非人等常所翼從。謂大宮殿唯有天等眷屬圍繞，無有餘類。
【現代漢語翻譯】 現代漢語譯本： 相似，這被稱為在一個佛土共同聚集。
像這樣地上菩薩的凈土，是有漏還是無漏的呢？有一種觀點認為是無漏的，因為他們憑藉自己心中后得的無漏凈土種子和願力，變現出凈土，在其中享受大乘佛法的快樂。因為初地上的菩薩們證悟了真如之理，獲得了真正的無漏，處於真正的佛法之流中，安住在真正的凈土中，經常見到諸佛，所以他們所變現的凈土是真正的無漏，屬於道諦所攝。
另一種觀點認為是有漏的，因為他們憑藉自己心中加行位的有漏凈土種子和願力，變現出凈土，在其中享受大乘佛法的快樂。因為那些菩薩雖然證悟了真如，獲得了真正的無漏，但是從七地開始煩惱還會現起，乃至十地仍然有需要修斷的煩惱種子和所知障，第八識（Alaya-識，儲存一切種子）的本體能夠執持它們，並且接受薰染，所以仍然屬於有漏無記性的範疇，屬於有為的無漏道諦所攝，但肯定是善的。如果在十地中，第八識的本體是無漏善的，那麼應該像佛地一樣不能執持有漏的種子，不應該接受薰染，第八識的本體既然是有漏無記性所攝，那麼它所變現的凈土怎麼會是無漏善性所攝呢？而且一個有情沒有兩個真實的身體，他的身體既然是有漏的，那麼他所依止的凈土怎麼會是無漏的呢？所以十地菩薩的凈土是妙有漏，屬於苦諦所攝。
如實的意義是，十地菩薩自己心所變現的凈土有兩種：如果是第八識所變現的凈土，因為是有漏識的相分所攝，是屬於有漏身的所依之處，雖然有無漏善的力量資助薰染，使其相貌清凈美妙，但仍然是有漏的，屬於苦諦所攝，隨著加行等所顯現的也是如此。如果是隨後得的無漏心所變現的凈土影像，因為是無漏識的相分所攝，是從無漏善的種子所生，本體是無漏的，屬於道諦所攝。
像這樣的凈土需要輔佐才能圓滿，應該有眷屬。所以接下來講到，無量的天（Deva，天神）、龍（Naga，龍族）、人（Manushya，人類）、非人（Amanushya，包括夜叉、乾闥婆等）等常常在周圍侍奉。所謂的大宮殿只有天等眷屬圍繞，沒有其他的種類。
【English Translation】 English version: Similar, it is called gathering together in one Buddha-land.
Such a Pure Land of Bodhisattvas on the ground, is it with outflows (asrava) or without outflows (anasrava)? Some argue it is without outflows, because they rely on the seeds of Pure Land without outflows obtained later in their minds and the power of vows, transforming and creating Pure Lands, in which they enjoy the bliss of Mahayana Dharma. Because the Bodhisattvas on the initial grounds realize the principle of Suchness (Tathata), attain true outflowlessness, dwell in the true stream of Dharma, abide in the true Pure Land, and constantly see all Buddhas, therefore the land they transform is truly without outflows, encompassed by the Truth of the Path (Marga Satya).
Others argue it is with outflows, because they rely on the seeds of Pure Land with outflows in the stage of application in their minds and the power of vows, transforming and creating Pure Lands, in which they enjoy the bliss of Mahayana Dharma. Because those Bodhisattvas, although they realize Suchness and attain true outflowlessness, afflictions still arise from the seventh ground onwards, and even on the tenth ground there are still seeds of afflictions to be cultivated and eliminated, as well as the obstructions to knowledge (jnana-avarana), and because the eighth consciousness (Alaya-vijnana, storehouse consciousness) can hold them and is influenced by them, it is still encompassed by the nature of with outflows and neutral, encompassed by the Truth of the Path with outflows and conditioned, but it is definitely good. If on the tenth ground, the substance of the eighth consciousness is good without outflows, it should not be able to hold seeds with outflows like the Buddha-ground, and should not be influenced. Since the substance of the eighth consciousness is encompassed by the nature of with outflows and neutral, how can the Pure Land it transforms be encompassed by the nature of good without outflows? Moreover, one sentient being does not have two real bodies. Since their body at that time is with outflows, how can the Pure Land they rely on be without outflows? Therefore, the Pure Land of the tenth-ground Bodhisattvas is wonderfully with outflows, encompassed by the Truth of Suffering (Dukkha Satya).
The true meaning is that the Pure Land transformed by the mind of the tenth-ground Bodhisattvas has two aspects: If it is the Pure Land transformed by the eighth consciousness, because it is encompassed by the image-aspect of the consciousness with outflows, and is the place of reliance for the body with outflows, although it is aided and influenced by the power of good without outflows, making its appearance pure and wonderful, it is still with outflows, encompassed by the Truth of Suffering, and the same is true for what appears with application and so on. If it is the image of the Pure Land transformed by the mind without outflows obtained later, because it is encompassed by the image-aspect of the consciousness without outflows, and is born from the seeds of good without outflows, its substance is without outflows, encompassed by the Truth of the Path.
Such a Pure Land should have retinues to assist its perfection. Therefore, it is said next that countless Devas (gods), Nagas (dragons), Manushyas (humans), and Amanushyas (non-humans, including Yakshas, Gandharvas, etc.) constantly attend and follow it. The great palaces are only surrounded by retinues of Devas and others, without other kinds.
等者，等取藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽等。莫呼洛伽即攝大蟒。云何凈土超過三界所行之處，而有天等以為眷屬？天等皆是三界攝故。凈識如是攝受變現，為嚴凈土故不相違。或為成熟所化有情，示現如是變化種類。如為調伏劫比拏王，現化無量轉輪王眾眷屬圍繞。或諸菩薩化作無量天龍等身住凈土中以供養佛，或自化身為天龍等翼從如來，故無有過。
如是凈土眷屬圓滿，于中止住，以何任持？廣大法味喜樂所持。謂於此中大乘法味喜樂所持，食能令住是任持義。已說凈土超過三界所行之處，云何有食？又無漏法不應名食，食能長養三有眾生，此斷有故應不名食。是任持因故亦名食，如汝宗中生色界等入無漏定亦應名食，非過去食應名為食，過去無故，此亦應爾，是任持因故說為食。如有漏法雖障無漏，然持有漏得名為食；無漏亦爾，雖斷有漏然持無漏，云何非食？此凈土中諸佛菩薩后得無漏，能說能受大乘法味生大喜樂。又正體智受真如味生大喜樂，能任持身令不斷壞，長養善法故名為食。
如是凈土任持圓滿，作何事業？作諸眾生一切義利。謂於此中自能現作一切有情一切義利，或令一切有情自作一切義利。現益名義、當益名利，世間名義、出世名利，離惡名義、攝善名利
【現代漢語翻譯】 現代漢語譯本： 『等』指的是藥叉（Yaksa，夜叉，一種守護神）、揵達縛（Gandharva，乾闥婆，一種天神，司音樂）、阿素洛（Asura，阿修羅，一種好戰的神）、揭路荼（Garuda，迦樓羅，一種巨鳥）、緊捺洛（Kinnara，緊那羅，一種半人半鳥的神，司音樂）、莫呼洛伽（Mahoraga，摩睺羅伽，一種大蟒蛇神）等。莫呼洛伽即指大蟒蛇。為什麼凈土超越了三界所能到達的地方，卻有天等作為眷屬呢？因為天等都屬於三界所攝。這是因為清凈的意識如此攝受和變現，爲了莊嚴凈土，所以並不矛盾。或者爲了成熟所要教化的眾生，示現出這樣的變化種類。例如爲了調伏劫比拏王（King Kalapin），示現出無量轉輪王（Chakravartin Kings）的眷屬圍繞。或者諸菩薩化作無量的天龍等身，住在凈土中以供養佛，或者自己化身為天龍等，侍從如來，所以沒有過失。
這樣的凈土眷屬圓滿，于其中止住，依靠什麼來任持呢？依靠廣大的法味喜樂來任持。也就是說，在這裡，依靠大乘佛法的滋味和喜樂來維持，如同食物能夠讓人維持生命一樣，這就是任持的含義。前面已經說了凈土超越了三界所能到達的地方，為什麼會有食物呢？而且無漏法（Anasrava-dharma）不應該被稱為食物，食物是用來長養三有眾生的，而凈土是斷絕三有的，所以不應該被稱為食物。因為它是任持的原因，所以也可以稱為食物，就像你們宗派中，生酥等進入無漏定（Anasrava-samadhi）也應該被稱為食物一樣，而不是過去的食物才被稱為食物，因為過去已經不存在了，這裡也應該如此，因為它是任持的原因，所以說它是食物。如同有漏法（Sasrava-dharma）雖然會障礙無漏法，但是持有有漏法可以被稱為食物；無漏法也是如此，雖然斷絕有漏法，但是持有無漏法，為什麼不能稱為食物呢？在這個凈土中，諸佛菩薩在後得智（Post-attainment wisdom）中獲得無漏法，能夠宣說和接受大乘佛法的滋味，產生巨大的喜樂。又如正體智（Right Body Wisdom）感受真如（Tathata）的滋味，產生巨大的喜樂，能夠任持身體，使之不斷壞，長養善法，所以稱為食物。
這樣的凈土任持圓滿，會做什麼事業呢？會做諸眾生的一切義利。也就是說，在這裡，自己能夠顯現並做一切有情的一切義利，或者令一切有情自己做一切義利。現在的利益叫做義，將來的利益叫做利，世間的叫做義，出世間的叫做利，遠離惡的叫做義，攝取善的叫做利。
【English Translation】 English version: 'Etc.' refers to Yaksas (Yaksa, a type of guardian deity), Gandharvas (Gandharva, a type of celestial musician), Asuras (Asura, a type of warring deity), Garudas (Garuda, a type of giant bird), Kinnaras (Kinnara, a type of half-human, half-bird deity, also musicians), Mahoragas (Mahoraga, a type of great serpent deity), and so on. Mahoragas refer to great serpents. How can Pure Lands, which transcend the realms accessible to the Three Realms, have beings such as Devas (gods) as their retinue? This is because Devas are included within the Three Realms. It is because pure consciousness thus embraces and manifests, for the adornment of the Pure Land, so there is no contradiction. Or, in order to mature the beings to be taught, such kinds of transformations are shown. For example, in order to subdue King Kalapin, countless Chakravartin Kings (wheel-turning kings) were manifested, surrounded by their retinues. Or, the Bodhisattvas transform into countless forms of Devas and Nagas (dragons), dwelling in the Pure Land to make offerings to the Buddhas, or they themselves transform into Devas and Nagas, attending upon the Tathagata (Thus Come One), so there is no fault.
Such a Pure Land, with its retinue complete, abiding therein, by what is it sustained? It is sustained by the joy of the vast flavor of the Dharma. That is to say, here, it is sustained by the flavor and joy of the Mahayana Dharma, just as food enables one to sustain life, this is the meaning of sustenance. It has already been said that the Pure Land transcends the realms accessible to the Three Realms, so why is there food? Moreover, Anasrava-dharma (untainted dharma) should not be called food, food is used to nourish beings in the Three Existences, but the Pure Land is the cessation of the Three Existences, so it should not be called food. Because it is the cause of sustenance, it can also be called food, just as in your school, clarified butter, etc., entering Anasrava-samadhi (untainted concentration) should also be called food, not just past food is called food, because the past no longer exists, it should be the same here, because it is the cause of sustenance, it is said to be food. Just as Sasrava-dharma (tainted dharma), although it obstructs Anasrava-dharma, holding onto Sasrava-dharma can be called food; Anasrava-dharma is also like this, although it cuts off Sasrava-dharma, holding onto Anasrava-dharma, why can't it be called food? In this Pure Land, the Buddhas and Bodhisattvas, in their Post-attainment wisdom, obtain Anasrava-dharma, able to proclaim and receive the flavor of the Mahayana Dharma, generating great joy. Also, Right Body Wisdom experiences the flavor of Tathata (Suchness), generating great joy, able to sustain the body, preventing it from decaying, and nourishing good dharmas, so it is called food.
Such a Pure Land, with its sustenance complete, what activities does it perform? It performs all the benefits and interests of all beings. That is to say, here, it can manifest and perform all the benefits and interests of all sentient beings, or it can enable all sentient beings to perform all their own benefits and interests. Present benefit is called 'interest' (義, yì), future benefit is called 'benefit' (利, lì), worldly is called 'interest', transcendental is called 'benefit', separation from evil is called 'interest', embracing good is called 'benefit'.
，福德名義、智慧名利，如是等別雖在寂定，由先所修加行願力，任運能作一切有情一切義利。
如是凈土事業圓滿，有何攝益？滅諸煩惱災橫纏垢。謂於此中遠離一切煩惱纏垢及諸災橫，即諸煩惱名為纏垢，如是即名諸災橫因。煩惱纏垢此中無故，所作災橫此中亦無。又煩惱者，謂一百二十八根本煩惱，纏者即是無慚愧等，垢者即是諂誑憍等，災橫即是彼所發業及所得果。若所知障或諸隨眠名為煩惱，即彼現起說名纏垢，本惑名纏，隨惑名垢，所知障等名為災橫。此中何法名為攝益？即離煩惱災橫纏垢名為攝益。如世封主雖不攝受但不為災，封戶亦言主攝益我，此亦如是。又現證得解脫煩惱災橫纏垢，殊勝福智故名攝益。
如是凈土離內災橫攝益圓滿，亦應無有外怖畏因，故次示現無畏圓滿，遠離眾魔。謂於此中遠離一切煩惱、蘊、死及以天魔，或能令他遠離四魔，如是四種是怖畏因，由是能生諸怖畏故，此中無彼故無怖畏。煩惱魔者，謂一百二十八煩惱，並隨煩惱。蘊魔者，謂五取蘊。死魔者，謂有漏內法諸無常相。天魔者，謂欲界第六自在天子。如是四種皆能損害諸善法故，說名為魔。由是四魔生諸怖畏，如來永離四種魔故，無諸怖畏。初地已上諸大菩薩，在凈土中離粗四魔無五怖畏。
如
【現代漢語翻譯】 現代漢語譯本：福德的名義、智慧的名利，像這些差別雖然存在於寂靜的禪定中，但由於先前所修的加行和願力，自然而然地能夠為一切有情（sattva，眾生）做一切有益的事情。
像這樣凈土（Buddha-kshetra，佛的清凈國土）事業圓滿，有什麼樣的攝益（samgraha，利益）呢？就是滅除各種煩惱、災禍、纏縛和污垢。也就是說，在這裡遠離一切煩惱的纏縛和污垢，以及各種災禍橫事。這些煩惱就被稱為纏垢，因此也被稱為各種災禍橫事的起因。因為這裡沒有煩惱的纏縛和污垢，所以所產生的災禍橫事也就不存在。此外，煩惱指的是一百二十八種根本煩惱，纏指的是無慚、無愧等等，垢指的是諂媚、欺誑、驕慢等等，災橫指的是由這些煩惱所引發的業和所得到的果報。如果把所知障（jnana-avarana，對真理的認知障礙）或者各種隨眠（anusaya，潛在的煩惱）稱為煩惱，那麼這些煩惱的現起就叫做纏垢，根本的迷惑叫做纏，隨順的迷惑叫做垢，所知障等等叫做災橫。這裡所說的攝益指的是什麼呢？就是遠離煩惱、災禍、纏縛和污垢，這就是攝益。就像世間的封地之主即使不直接施恩，但只要不帶來災禍，封地上的百姓也會說領主對我有攝益，這裡也是同樣的道理。又因為能夠親身證得解脫煩惱、災禍、纏縛和污垢的殊勝福德和智慧，所以叫做攝益。
像這樣凈土遠離內在的災禍橫事，攝益圓滿，也應該沒有外在的怖畏之因，所以接下來展示無畏的圓滿，也就是遠離眾魔（mara，障礙修行的惡勢力）。也就是說，在這裡遠離一切煩惱魔、蘊魔、死魔以及天魔，或者能夠使他人遠離這四種魔。這四種魔是怖畏的根源，因為它們能夠產生各種怖畏，這裡沒有它們，所以沒有怖畏。煩惱魔指的是一百二十八種煩惱以及隨煩惱。蘊魔指的是五取蘊（panca-upadanaskandha，執取為自我的五種聚合）。死魔指的是有漏的內在諸法的無常之相。天魔指的是欲界第六天的自在天子。這四種魔都能夠損害各種善法，所以被稱為魔。由於這四種魔會產生各種怖畏，如來（Tathagata，佛的稱號）永遠離開了這四種魔，所以沒有各種怖畏。初地（prthivi，菩薩修行階位的第一階）以上的各位大菩薩，在凈土中遠離粗顯的四魔，沒有五種怖畏。
【English Translation】 English version: The name of merit and virtue, the fame and profit of wisdom, although such distinctions exist in tranquil samadhi (concentration), due to the power of the preliminary practices and vows previously cultivated, one can spontaneously accomplish all benefits and welfare for all sentient beings (sattva).
If the Pure Land (Buddha-kshetra) undertaking is thus perfected, what kind of samgraha (benefit) is there? It is the extinguishing of all afflictions, calamities, entanglements, and defilements. That is to say, within this, one is far from all entanglements and defilements of afflictions, as well as all calamities and misfortunes. These afflictions are called entanglements and defilements, and thus are also called the causes of various calamities and misfortunes. Because there are no entanglements and defilements of afflictions here, the resulting calamities and misfortunes are also absent. Furthermore, afflictions refer to the one hundred and twenty-eight fundamental afflictions, entanglements refer to the absence of shame and embarrassment, and defilements refer to flattery, deceit, arrogance, and so on. Calamities and misfortunes refer to the karma generated by these afflictions and the resulting consequences. If the jnana-avarana (cognitive obscurations) or various anusaya (latent tendencies) are called afflictions, then their manifestation is called entanglements and defilements. The fundamental delusion is called entanglement, the subsequent delusion is called defilement, and the jnana-avarana and so on are called calamities and misfortunes. What is meant by samgraha here? It is the separation from afflictions, calamities, entanglements, and defilements, which is called samgraha. Just as a feudal lord, even if not directly bestowing favors, but not causing calamities, the people of the fiefdom would say that the lord has samgraha towards me, so it is here as well. Moreover, because one personally attains the supreme merit and wisdom of liberation from afflictions, calamities, entanglements, and defilements, it is called samgraha.
Since the Pure Land is thus free from internal calamities and misfortunes, and the samgraha is complete, there should also be no external causes of fear. Therefore, the perfection of fearlessness is shown next, which is being far from all maras (demons, obstacles to practice). That is to say, within this, one is far from all klesa-mara (affliction-mara), skandha-mara (aggregate-mara), mrtyu-mara (death-mara), and deva-mara (deity-mara), or is able to enable others to be far from these four maras. These four are the causes of fear, because they can generate various fears. Since they are absent here, there is no fear. Klesa-mara refers to the one hundred and twenty-eight afflictions and the secondary afflictions. Skandha-mara refers to the five upadanaskandhas (aggregates of clinging). Mrtyu-mara refers to the impermanent aspects of the contaminated internal dharmas. Deva-mara refers to the自在天子 (Isvara-deva) of the sixth heaven of the desire realm. These four can all harm various virtuous dharmas, so they are called maras. Because these four maras generate various fears, the Tathagata (Buddha) has forever departed from these four maras, so there are no fears. The great Bodhisattvas above the first bhumi (stage of bodhisattva path) in the Pure Land are free from the coarse four maras and have no five fears.
是凈土無畏圓滿，其所住處亦應殊勝，故次復說住處圓滿，過諸莊嚴如來莊嚴之所依處。謂於此中佛所住處，勝過一切菩薩及余莊嚴住處，唯是如來妙飾莊嚴為所住處，由勝一切莊嚴住處，是故說名住處圓滿。
如是凈土住處圓滿，有何道路于中往來？大念慧行以為游路。謂於此中大念大慧及以大行為所行路，所游履故名為游路，是道異名。聞所成慧名為大念，聞已記持無倒義故。思所成慧名為大慧，依理審思得決定故。修所成慧名為大行，由修習力趣真理故。大者念等緣大乘法而生起故，是彼果故，彼所攝故，履三妙慧凈土往還，故名游路。此說菩薩因三妙慧，得入凈土，故名游路。若諸如來大念即是無分別智，由念安住真如理故，大慧即是后所得智分別諸法真俗相故，此二皆有造作凈土增上業用，故俱名行；由此二智通生凈土，故名游路。或大念行是自利行，內攝記故；大慧行者是利他行，外分別故，如其次第通生如來二種凈土，故名游路。
如是凈土路既圓滿，應有所乘，御彼所乘行此道路。故次說言，大止妙觀以為所乘。止謂三摩地，觀謂般羅若，大義如前，此二等運故名所乘。乘此止觀隨其所應，行前道路，路是總位，位中止觀別名所乘。
如是凈土乘既圓滿，應有入門，從彼入門御此
【現代漢語翻譯】 是凈土（Pure Land）無畏圓滿，其所住處亦應殊勝，故次復說住處圓滿，過諸莊嚴如來莊嚴之所依處。意思是說，凈土的無畏是圓滿的，它所居住的地方也應該是殊勝的，所以接下來進一步說明住處的圓滿，它超越了一切莊嚴，是如來莊嚴的所依之處。所謂在此凈土中，佛所居住的地方，勝過一切菩薩以及其他的莊嚴住處，唯有如來的微妙裝飾莊嚴才是其所住之處，由於勝過一切莊嚴住處，所以稱作住處圓滿。 如是凈土住處圓滿，有何道路于中往來？大念（great mindfulness）慧行（wisdom practice）以為游路。意思是說，這樣的凈土住處圓滿，有什麼道路可以在其中往來呢？以大念、大慧以及大行為所行之路，因為遊歷踐行於此，所以稱作游路，這是道路的另一種稱呼。聞所成慧（wisdom gained from hearing）稱作大念，因為聽聞之後能夠記住並且沒有顛倒的理解其含義。思所成慧（wisdom gained from thinking）稱作大慧，因為依靠道理審慎思考而得到確定的結論。修所成慧（wisdom gained from meditation）稱作大行，因為通過修習的力量趨向真理。之所以稱為『大』，是因爲念等是緣于大乘佛法而生起的，是大乘佛法的果，被大乘佛法所攝，通過踐行這三種妙慧在凈土中往還，所以稱作游路。這裡說明菩薩因為這三種妙慧，得以進入凈土，所以稱作游路。如果說是諸如來，那麼大念就是無分別智（non-discriminating wisdom），因爲念安住于真如理（the principle of suchness）。大慧就是后得智（wisdom attained after enlightenment），能夠分別諸法的真俗之相，這兩種智慧都有創造凈土、增長凈土的增上業用，所以都稱作『行』；由於這兩種智慧共同產生凈土，所以稱作游路。或者說，大念行是自利行（practice of benefiting oneself），內在攝持記憶；大慧行是利他行（practice of benefiting others），向外分別諸法，像這樣依次產生如來的兩種凈土，所以稱作游路。 如是凈土路既圓滿，應有所乘，御彼所乘行此道路。故次說言，大止（great cessation）妙觀（wonderful contemplation）以為所乘。意思是說，這樣的凈土道路既然圓滿，就應該有所乘坐的工具，駕馭著所乘坐的工具行走在這條道路上。所以接下來說到，以大止和妙觀作為所乘坐的工具。止就是三摩地（samadhi），觀就是般羅若（prajna），『大』的含義如前所述，這二者平等執行，所以稱作所乘。乘坐著止觀，根據情況的需要，行走在前面的道路上，道路是總體的地位，在地位中，止觀是不同的名稱，稱作所乘。 如是凈土乘既圓滿，應有入門，從彼入門御此
【English Translation】 It is the Pure Land's (Jingtu) complete fearlessness, and its dwelling place should also be extraordinary. Therefore, it is further explained that the perfection of the dwelling place surpasses all adornments and is the basis of the Tathagata's (Rulai) adornment. This means that in this Pure Land, the place where the Buddha dwells surpasses all Bodhisattvas (Pusa) and other adorned dwelling places. Only the Tathagata's wonderful and adorned embellishments are the dwelling place. Because it surpasses all adorned dwelling places, it is called the perfection of the dwelling place. Since the dwelling place of the Pure Land is so perfect, what paths are there to travel within it? Great mindfulness (da nian) and wisdom practice (hui xing) are considered the paths of travel. This means that in this Pure Land, great mindfulness, great wisdom, and great practice are the paths to be traveled. Because one travels and practices on them, they are called paths of travel, which is another name for roads. Wisdom gained from hearing (wen suo cheng hui) is called great mindfulness because after hearing, one can remember and understand the meaning without distortion. Wisdom gained from thinking (si suo cheng hui) is called great wisdom because one relies on reason to carefully consider and arrive at a definite conclusion. Wisdom gained from meditation (xiu suo cheng hui) is called great practice because through the power of cultivation, one moves towards the truth. It is called 'great' because mindfulness and the like arise from the Mahayana (Dacheng) Dharma (Fo Fa), are the result of the Mahayana Dharma, and are encompassed by the Mahayana Dharma. By practicing these three wonderful wisdoms, one travels back and forth in the Pure Land, so it is called the path of travel. This explains that Bodhisattvas, because of these three wonderful wisdoms, can enter the Pure Land, so it is called the path of travel. If it refers to the Tathagatas, then great mindfulness is non-discriminating wisdom (wu fenbie zhi), because mindfulness abides in the principle of suchness (zhenru li). Great wisdom is wisdom attained after enlightenment (hou de zhi), which can distinguish the true and conventional aspects of all dharmas. Both of these wisdoms have the increasing karmic effect of creating and enhancing the Pure Land, so they are both called 'practice'; because these two wisdoms jointly produce the Pure Land, it is called the path of travel. Alternatively, great mindfulness practice is the practice of benefiting oneself (zili xing), internally encompassing memory; great wisdom practice is the practice of benefiting others (lita xing), externally distinguishing dharmas. In this way, they sequentially produce the two types of Pure Land of the Tathagata, so it is called the path of travel. Since the path to the Pure Land is perfect, there should be a vehicle to ride, and one should drive that vehicle to travel on this path. Therefore, it is next said that great cessation (da zhi) and wonderful contemplation (miao guan) are considered the vehicle. Cessation is samadhi (sanmodi), and contemplation is prajna (banruo). The meaning of 'great' is as previously stated. These two operate equally, so they are called the vehicle. Riding on cessation and contemplation, one travels on the previous path as appropriate. The path is the overall position, and within that position, cessation and contemplation are different names, called the vehicle. Since the vehicle to the Pure Land is perfect, there should be an entrance, and one should drive this
乘入，故次說言，大空無相無愿解脫為所入門。謂大宮殿，三解脫門為所入處。解脫即是出離涅槃，即大空等名解脫門。依從此門而入凈土，遍計所執生法無我說名為空。緣此三摩地，名空解脫門。相謂十相：一、色；二、聲；三、香；四、味；五、觸；六、男；七、女；八、生；九、老；十、死。即是涅槃無此等相，故名無相。緣此三摩地，名無相解脫門。愿謂求愿，觀三界苦無所求愿，故名無愿。緣此三摩地，名無愿解脫門。由此空等三解脫門得入凈土，故名為門。大如前說。此凈土中亦應有事路乘門等，為令有情欣樂實德，故就行說。
如是凈土門既圓滿，如余宮殿應有所依，故次復說依持圓滿，無量功德眾所莊嚴，大寶花王眾所建立。謂如地等依風輪等，或如世間宮殿依地，如是凈土無量德眾所嚴。大寶紅蓮花王眾所建立，謂紅蓮花大寶所成，如是大寶無量功德眾善所起，于眾寶中勝故名大，此寶紅蓮，于諸花中最為殊勝，故名花王。或此寶花望諸菩薩善根所起，紅蓮花眾勝故名大，佛是法王，是佛最勝善根所起，故名花王。又此寶花極難得故名為大，寶花中最勝故名花王。此花非一，或花葉多故名為眾。世尊住此花眾建立大宮殿中，說是契經，是故說言大宮殿中。若就如來實受用身所依凈土名大宮殿
【現代漢語翻譯】 現代漢語譯本：因此接著說，以大空、無相、無愿解脫作為進入的門徑。所謂大宮殿，就是指以三種解脫門作為進入之處。解脫即是出離涅槃，而大空等就稱為解脫門。依靠此門而進入凈土，將普遍計度的執著、生法以及無我稱為空。緣於此三摩地，稱為空解脫門。相，指的是十種相：一、色（可見的形態）；二、聲（聲音）；三、香（氣味）；四、味（味道）；五、觸（觸感）；六、男（男性）；七、女（女性）；八、生（出生）；九、老（衰老）；十、死（死亡）。涅槃中沒有這些相，所以稱為無相。緣於此三摩地，稱為無相解脫門。愿，指的是求愿，觀察三界的痛苦而無所求愿，所以稱為無愿。緣於此三摩地，稱為無愿解脫門。通過空等三種解脫門得以進入凈土，所以稱為門。大，如前面所說。此凈土中也應該有事路、乘門等，爲了讓有情眾生欣樂於真實的功德，所以就從行為上來說。 既然凈土之門已經圓滿，就像其他宮殿一樣應該有所依靠，所以接著又說依靠和保持圓滿，以無量的功德來莊嚴，由大寶花王所建立。就像大地等依靠風輪等，或者像世間的宮殿依靠大地一樣，這樣的凈土由無量的功德來莊嚴。由大寶紅蓮花王所建立，指的是紅蓮花由大寶所成，這樣的大寶由無量的功德和眾善所生起，在眾多寶物中最為殊勝所以稱為大，這寶紅蓮，在各種花中最為殊勝，所以稱為花王。或者這寶花寄託著菩薩的善根所生起，紅蓮花眾多且殊勝所以稱為大，佛是法王，是由佛最殊勝的善根所生起，所以稱為花王。又或者這寶花極其難得所以稱為大，寶花中最殊勝所以稱為花王。此花並非一朵，或者花葉繁多所以稱為眾。世尊住在這花眾所建立的大宮殿中，宣說這部契經，所以說在大宮殿中。如果就如來真實受用之身所依靠的凈土，就稱為大宮殿。
【English Translation】 English version: Therefore, it is further stated that the Great Emptiness, Signlessness, and Wishlessness liberations are the means of entry. The 'Great Palace' refers to the three doors of liberation as the place of entry. Liberation is the departure from Nirvana (Nirvana), and Great Emptiness, etc., are called the doors of liberation. Entering the Pure Land relies on these doors. The universally conceived attachments, the phenomena of existence, and the non-self are called Emptiness. Meditating on this Samadhi (Samadhi), it is called the Door of Emptiness Liberation. 'Sign' refers to the ten signs: 1. Form (rupa); 2. Sound (shabda); 3. Smell (gandha); 4. Taste (rasa); 5. Touch (sparsha); 6. Male (purusha); 7. Female (stri); 8. Birth (jati); 9. Aging (jara); 10. Death (marana). Nirvana (Nirvana) lacks these signs, hence it is called Signlessness. Meditating on this Samadhi (Samadhi), it is called the Door of Signlessness Liberation. 'Wish' refers to seeking wishes. Observing the suffering of the three realms without seeking any wishes is called Wishlessness. Meditating on this Samadhi (Samadhi), it is called the Door of Wishlessness Liberation. Through these three doors of liberation—Emptiness, etc.—one can enter the Pure Land, hence they are called 'doors'. 'Great' is as previously explained. This Pure Land should also have paths, vehicles, doors, etc. To encourage sentient beings to rejoice in true virtues, it is discussed in terms of practice. Since the doors of the Pure Land are complete, like other palaces, there should be something to rely on. Therefore, it is further stated that it relies on and maintains completeness, adorned with immeasurable merits, and established by the Great Jewel Flower King. Just as the earth, etc., rely on wind wheels, or as worldly palaces rely on the earth, this Pure Land is adorned with immeasurable merits. It is established by the Great Jewel Red Lotus Flower King, which means the red lotus flower is made of great jewels. This great jewel arises from immeasurable merits and numerous virtues. It is the most excellent among all jewels, hence it is called 'Great'. This jewel red lotus is the most outstanding among all flowers, hence it is called the 'Flower King'. Alternatively, this jewel flower relies on the good roots of Bodhisattvas (Bodhisattva) to arise. The red lotus flowers are numerous and excellent, hence it is called 'Great'. The Buddha (Buddha) is the Dharma King, and it arises from the Buddha's (Buddha) most excellent good roots, hence it is called the 'Flower King'. Furthermore, this jewel flower is extremely rare, hence it is called 'Great', and it is the most excellent among jewel flowers, hence it is called the 'Flower King'. This flower is not singular, or the petals are numerous, hence it is called 'multitude'. The World Honored One (Bhagavan) dwells in the great palace established by this multitude of flowers, and expounds this sutra (sutra), hence it is said to be in the great palace. If the Pure Land relied upon by the Tathagata's (Tathagata) actual enjoyment body is referred to, it is called the Great Palace.
，量同法界，于中一一佛受用身是能說本，名說此經。若就如來隨菩薩宜現受用身，所依凈土名大宮殿，其量不定。于中諸佛同現一身，正說此經，故此宮殿份量方所不可定說。
佛地經論卷第一 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第二
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：是薄伽梵最清凈覺，不二現行趣無相法，住于佛住，逮得一切佛平等性，到無障處不可轉法所行無礙，其所成立不可思議，游於三世平等法性，其身流佈一切世界，於一切法智無疑滯，於一切行成就大覺，于諸法智無有疑惑，凡所現身不可分別，一切菩薩正所求智，得佛無二住勝彼岸，不相間雜如來解脫妙智究竟，證無中邊佛地平等，極於法界、盡虛空性、窮未來際。
論曰：
次顯諸佛異余大師，故說世尊功德殊勝。又為其餘生凈信故，顯示世尊功德圓滿。應知此中二十一種殊勝功德，顯薄伽梵最清凈覺，謂佛世尊普於一切有為無為所應覺境正開覺故。又於一切所應覺境凈妙圓滿正開覺故。又於一切如所有性盡所有性正開覺故，名薄伽梵最清凈覺。不二現行者，顯示世尊一向無障殊勝功德。謂凡夫二乘現行二障，世尊無故。以諸凡夫現行生死，起諸雜
【現代漢語翻譯】 現代漢語譯本：其量等同於法界（Dharmadhatu，宇宙萬法的本體），其中每一尊佛的受用身（Sambhogakaya，報身）都是能說法的根本，因此說此經。如果就如來（Tathagata，佛的稱號）隨順菩薩的根器而示現的受用身而言，其所依止的清凈佛土名為大宮殿，其大小不定。在其中，諸佛共同示現一個身相，正在宣說此經，因此這個宮殿的份量和方位不可確定地說。
《佛地經論》卷第一 大正藏第26冊 No. 1530 《佛地經論》
《佛地經論》卷第二
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經文說：『這位薄伽梵（Bhagavan，世尊），具有最清凈的覺悟，不二現行，趨向無相之法，安住于佛的住處，獲得一切佛的平等自性，到達無障礙之處，其所行的不可轉變之法毫無阻礙，其所成就的不可思議，遊歷於三世（過去、現在、未來）平等的法性之中，其身流佈於一切世界，對於一切法的智慧沒有疑惑和滯礙，對於一切行成就了大覺悟，對於諸法的智慧沒有疑惑，凡所示現的身相不可分別，是一切菩薩真正所求的智慧，獲得佛的無二之住處，超越彼岸，不相間雜，如來解脫的微妙智慧究竟圓滿，證得無中邊際的佛地平等，窮盡法界、虛空的體性，直至未來際。』
論中說：
接下來顯示諸佛不同於其他大師，所以說世尊的功德殊勝。又爲了使其他人產生清凈的信心，顯示世尊的功德圓滿。應當知道這裡有二十一種殊勝的功德，顯示薄伽梵最清凈的覺悟，即佛世尊普遍對於一切有為法（Samkhata-dharma，因緣和合而生的事物）和無為法（Asamkhata-dharma，非因緣和合的事物）所應覺悟的境界，正確地開顯覺悟。又對於一切所應覺悟的境界，清凈、微妙、圓滿地正確開顯覺悟。又對於一切如所有性（Yathata，事物的真實本性）和盡所有性（Sarvata，事物的一切性質和狀態）正確地開顯覺悟，名為薄伽梵最清凈的覺悟。『不二現行』，顯示世尊一向沒有障礙的殊勝功德。因為凡夫和二乘（聲聞乘和緣覺乘）現行兩種障礙，世尊沒有這些障礙。因為諸凡夫現行生死，生起各種雜染。
【English Translation】 English version: Its measure is equal to the Dharmadhatu (the essence of all phenomena in the universe), and within it, each Buddha's Sambhogakaya (Enjoyment Body) is the fundamental source of the teachings, hence this sutra is spoken. If we consider the Enjoyment Body manifested by the Tathagata (the title of a Buddha) in accordance with the capacities of Bodhisattvas, the pure land it relies on is called the Great Palace, and its size is not fixed. Within it, all Buddhas jointly manifest one form, and are currently expounding this sutra, therefore the dimensions and location of this palace cannot be definitively stated.
Treatise on the Buddha-bhumi Sutra, Volume 1 Taisho Tripitaka, Volume 26, No. 1530, Treatise on the Buddha-bhumi Sutra
Treatise on the Buddha-bhumi Sutra, Volume 2
Composed by Bodhisattva Jingguang and others
Translated under imperial decree by the Tang Dynasty Tripitaka Master Xuanzang
The Sutra says: 'This Bhagavan (World-Honored One) possesses the most pure enlightenment, non-dual manifestation, approaches the Dharma of no-form, dwells in the abode of the Buddha, attains the equality-nature of all Buddhas, reaches the place of no obstruction, the unobstructed conduct of the irreversible Dharma, the inconceivable accomplishments, travels in the equal Dharma-nature of the three times (past, present, future), his body pervades all worlds, has no doubt or stagnation in the wisdom of all Dharmas, achieves great enlightenment in all practices, has no doubts about the wisdom of all Dharmas, all manifested forms are indistinguishable, the wisdom truly sought by all Bodhisattvas, attains the Buddha's non-dual abode, transcends the other shore, is not intermingled, the ultimate perfection of the Tathagata's liberation, subtle wisdom, realizes the equality of the Buddha-bhumi without beginning or end, exhausts the Dharmadhatu, the nature of empty space, and extends to the end of future time.'
The Treatise says:
Next, it shows that the Buddhas are different from other masters, so it says that the World-Honored One's merits are extraordinary. Also, in order to generate pure faith in others, it shows that the World-Honored One's merits are complete. It should be known that there are twenty-one kinds of extraordinary merits here, showing the Bhagavan's most pure enlightenment, that is, the Buddha World-Honored One universally and correctly reveals enlightenment for all conditioned (Samkhata-dharma, things arising from causes and conditions) and unconditioned (Asamkhata-dharma, things not arising from causes and conditions) realms that should be enlightened. Also, for all realms that should be enlightened, he correctly reveals enlightenment in a pure, subtle, and complete way. Also, for all Yathata (suchness, the true nature of things) and Sarvata (totality, all qualities and states of things), he correctly reveals enlightenment, and is called the Bhagavan's most pure enlightenment. 'Non-dual manifestation' shows the World-Honored One's extraordinary merit of being always without obstacles. Because ordinary people and the two vehicles (Sravakayana and Pratyekabuddhayana) manifest two kinds of obstacles, the World-Honored One does not have these obstacles. Because all ordinary people manifest birth and death, and generate various defilements.
染住著生死；聲聞獨覺現行涅槃，一向棄背利樂他事住著涅槃；世尊無彼現行二障，是故說名不二現行。趣無相法者，顯示世尊調化方便殊勝功德。謂無相法即是涅槃。佛善了知三乘有情，隨彼堪能調化方便，如實為說，令彼趣證無相法故。住于佛住者，顯示世尊觀所調化殊勝功德。謂住大悲，晝夜六時觀世間故。逮得一切佛平等性者，顯示世尊得一切佛相似事業殊勝功德，謂證諸佛相似事業平等性故。到無障處者，顯示世尊永斷所治殊勝功德。謂已證得解脫一切煩惱所知二障智故，及已永斷一切障故。不可轉法者，顯示世尊降伏外道殊勝功德。謂佛正法一切外道不能退轉，降伏彼已顯正道故。所行無礙者，顯示世尊降伏魔怨殊勝功德。謂所行者，即色等境，此所行境，擾亂心故、障礙善故，說名魔怨。諸佛世尊心善安定，極悅意境亦不能亂，所有功德極善成滿，一切惡境不能為礙，以能摧伏一切境界，一切所行不能拘礙，是故說名所行無礙。其所成立不可思議者，顯示世尊安立法教殊勝功德。謂佛安立一切法教，超過一切尋思境故。游於三世平等法性者，顯示世尊記別三世殊勝功德，謂如現在記別過去未來世事皆無礙故。其身流佈一切世界者，顯示世尊現從睹史天宮來下殊勝功德，謂現化身普於一切世界洲渚，同時
【現代漢語翻譯】 現代漢語譯本 『染住著生死』：指的是被污染的心念執著于生死輪迴。 『聲聞獨覺現行涅槃，一向棄背利樂他事住著涅槃』：指的是聲聞和獨覺乘的修行者雖然證得了涅槃，但他們傾向於捨棄利益眾生的事業，而安住于自身的涅槃境界。 『世尊無彼現行二障，是故說名不二現行』：世尊沒有以上所說的兩種障礙（生死輪迴的染著和偏安涅槃的執著），因此被稱為『不二現行』，意味著不住生死，不住涅槃。 『趣無相法者，顯示世尊調化方便殊勝功德。謂無相法即是涅槃。佛善了知三乘有情，隨彼堪能調化方便，如實為說，令彼趣證無相法故』：趨向無相之法，顯示了世尊調伏教化眾生的殊勝功德。無相法即是涅槃的境界。佛陀善於瞭解聲聞乘、獨覺乘和菩薩乘這三乘有情的根器和能力，隨順他們的根器和能力，用適合他們的方法如實地為他們說法，使他們能夠趨向並證悟無相之法。 『住于佛住者，顯示世尊觀所調化殊勝功德。謂住大悲，晝夜六時觀世間故』：安住于佛的住處，顯示了世尊觀察所要調伏教化的眾生的殊勝功德。這是因為佛陀安住于大悲之中，日夜六時都在觀察世間眾生的狀況。 『逮得一切佛平等性者，顯示世尊得一切佛相似事業殊勝功德，謂證諸佛相似事業平等性故』：獲得一切佛的平等性，顯示了世尊獲得與一切佛相似的事業的殊勝功德，這是因為佛陀證得了與諸佛相似的事業的平等性。 『到無障處者，顯示世尊永斷所治殊勝功德。謂已證得解脫一切煩惱所知二障智故，及已永斷一切障故』：到達無障礙的境界，顯示了世尊永遠斷除所要斷除的障礙的殊勝功德。這是因為佛陀已經證得了能夠解脫一切煩惱障和所知障的智慧，並且已經永遠斷除了一切障礙。 『不可轉法者，顯示世尊降伏外道殊勝功德。謂佛正法一切外道不能退轉，降伏彼已顯正道故』：不可動搖的佛法，顯示了世尊降伏外道的殊勝功德。佛陀的正法是任何外道都無法動搖和使其退轉的，佛陀降伏了外道，從而彰顯了正道。 『所行無礙者，顯示世尊降伏魔怨殊勝功德。謂所行者，即色等境，此所行境，擾亂心故、障礙善故，說名魔怨。諸佛世尊心善安定，極悅意境亦不能亂，所有功德極善成滿，一切惡境不能為礙，以能摧伏一切境界，一切所行不能拘礙，是故說名所行無礙』：所行無礙，顯示了世尊降伏魔怨的殊勝功德。『所行』指的是色等境界，這些境界會擾亂人心，障礙善行，因此被稱為魔怨。諸佛世尊的心非常安定，即使是極其令人愉悅的境界也不能擾亂他們的心，他們所有的功德都圓滿成就，一切惡劣的境界都不能成為障礙，因為他們能夠摧伏一切境界，一切所行之處都不會受到拘礙，因此被稱為『所行無礙』。 『其所成立不可思議者，顯示世尊安立法教殊勝功德。謂佛安立一切法教，超過一切尋思境故』：佛陀所建立的法教是不可思議的，顯示了世尊安立法教的殊勝功德。佛陀所建立的一切法教，都超越了一切思慮和尋思的境界。 『游於三世平等法性者，顯示世尊記別三世殊勝功德，謂如現在記別過去未來世事皆無礙故』：游於三世平等法性，顯示了世尊記別過去、現在、未來三世的殊勝功德，就像現在一樣，記別過去和未來的事情都沒有任何障礙。 『其身流佈一切世界者，顯示世尊現從睹史天宮（Tushita Heaven）來下殊勝功德，謂現化身普於一切世界洲渚，同時』：佛身流佈於一切世界，顯示了世尊示現從睹史天宮（Tushita Heaven）降生的殊勝功德，指的是佛陀示現化身，普遍在一切世界的各個洲渚，同時顯現。
【English Translation】 English version 『Attached to and dwelling in birth and death』: refers to the polluted mind clinging to the cycle of birth and death. 『Shravakas and Pratyekabuddhas manifest Nirvana, constantly abandoning the happiness and benefit of others, dwelling in Nirvana』: refers to the practitioners of the Shravaka and Pratyekabuddha vehicles who, although they have attained Nirvana, tend to abandon the work of benefiting sentient beings and dwell in their own state of Nirvana. 『The World Honored One is without these two present obstacles, therefore it is called non-dual present action』: The World Honored One does not have the two obstacles mentioned above (the defilement of clinging to the cycle of birth and death and the attachment to peaceful Nirvana), therefore it is called 『non-dual present action』, meaning not dwelling in birth and death, not dwelling in Nirvana. 『Those who proceed to the Dharma of no-appearance, display the World Honored One』s excellent merit of skillful means in taming and transforming. The Dharma of no-appearance is Nirvana. The Buddha knows well the sentient beings of the three vehicles, and according to their abilities, speaks the Dharma truthfully with skillful means, so that they may proceed to and realize the Dharma of no-appearance』: Approaching the Dharma of no-appearance displays the excellent merit of the World Honored One in taming and transforming sentient beings. The Dharma of no-appearance is the state of Nirvana. The Buddha is skilled in understanding the capacities and abilities of sentient beings of the three vehicles—Shravaka, Pratyekabuddha, and Bodhisattva—and according to their capacities and abilities, speaks the Dharma truthfully with methods suitable for them, so that they can approach and realize the Dharma of no-appearance. 『Dwelling in the Buddha』s dwelling, displays the World Honored One』s excellent merit of observing those to be tamed and transformed. It means dwelling in great compassion, observing the world at six times of day and night』: Dwelling in the Buddha's dwelling displays the excellent merit of the World Honored One in observing the sentient beings to be tamed and transformed. This is because the Buddha dwells in great compassion, observing the condition of sentient beings in the world at six times of day and night. 『Attaining the equality of all Buddhas, displays the World Honored One』s excellent merit of obtaining the similar activities of all Buddhas, meaning realizing the equality of activities similar to those of all Buddhas』: Obtaining the equality of all Buddhas displays the excellent merit of the World Honored One in obtaining activities similar to those of all Buddhas, because the Buddha has realized the equality of activities similar to those of all Buddhas. 『Arriving at the place without obstacles, displays the World Honored One』s excellent merit of permanently cutting off what is to be eliminated. It means having already attained the wisdom that liberates from the two obstacles of all afflictions and what is knowable, and having permanently cut off all obstacles』: Arriving at the state without obstacles displays the excellent merit of the World Honored One in permanently cutting off the obstacles to be eliminated. This is because the Buddha has already attained the wisdom that can liberate from all afflictive and cognitive obscurations, and has permanently cut off all obstacles. 『The Dharma that cannot be turned back, displays the World Honored One』s excellent merit of subduing external paths. It means that the Buddha』s true Dharma cannot be turned back by any external paths, and by subduing them, the true path is revealed』: The unshakeable Dharma displays the excellent merit of the World Honored One in subduing external paths. The Buddha's true Dharma cannot be shaken or reversed by any external paths, and by subduing the external paths, the Buddha reveals the true path. 『What is practiced without obstruction, displays the World Honored One』s excellent merit of subduing demons and enemies. 『What is practiced』 refers to objects such as form, etc. These objects of practice, because they disturb the mind and obstruct goodness, are called demons and enemies. The minds of all Buddhas and World Honored Ones are well stabilized, and even extremely pleasing objects cannot disturb them. All their merits are perfectly fulfilled, and all evil objects cannot be an obstacle, because they can subdue all objects, and all their actions are not restricted, therefore it is called 『what is practiced without obstruction』.』: What is practiced without obstruction displays the excellent merit of the World Honored One in subduing demons and enemies. 『What is practiced』 refers to objects such as form, etc. These objects disturb the mind and obstruct good deeds, therefore they are called demons and enemies. The minds of all Buddhas and World Honored Ones are very stable, and even extremely pleasing objects cannot disturb their minds. All their merits are perfectly fulfilled, and all evil objects cannot be an obstacle, because they can subdue all objects, and all their actions are not restricted, therefore it is called 『what is practiced without obstruction』. 『What is established is inconceivable, displays the World Honored One』s excellent merit of establishing the Dharma teachings. It means that the Buddha establishes all Dharma teachings, which surpass all realms of thought』: The Dharma teachings established by the Buddha are inconceivable, displaying the excellent merit of the World Honored One in establishing the Dharma teachings. All the Dharma teachings established by the Buddha surpass all realms of thought and contemplation. 『Traveling in the equal Dharma-nature of the three times, displays the World Honored One』s excellent merit of distinguishing the three times, meaning that there is no obstruction in distinguishing past and future events as in the present』: Traveling in the equal Dharma-nature of the three times displays the excellent merit of the World Honored One in distinguishing the past, present, and future, just as there is no obstruction in distinguishing past and future events as in the present. 『The body flowing throughout all worlds, displays the World Honored One』s excellent merit of appearing to descend from the Tushita Heaven (Tushita Heaven), meaning manifesting emanations universally in all worlds and continents, simultaneously』: The Buddha's body flowing throughout all worlds displays the excellent merit of the World Honored One appearing to descend from Tushita Heaven (Tushita Heaven), referring to the Buddha manifesting emanations universally in all worlds and continents, simultaneously.
流下入母胎故。於一切法智無疑滯者，顯示世尊斷一切疑殊勝功德，謂于諸法已得能除一切疑惑，決定智故。於一切行成就大覺者，顯示世尊於一切乘所化有情能隨所應，示現自身殊勝功德，謂遍了知一切有情性行差別，如其所應現自身故。于諸法智無有疑惑者，顯示世尊妙善了達一切法智，能隨所應恒正教誨殊勝功德。謂于諸法懷疑惑者，無有堪能隨應教誨，唯佛世尊證見諸法智善決定，能隨所應無倒教誨，無休廢故。凡所現身不可分別者，顯示世尊能正攝受無染自身殊勝功德，謂諸佛身非是虛妄分別所起，無煩惱業生離染故，以如來身非是雜染分別起故，不可分別。一切菩薩正所求智者，顯示世尊成就佛種不斷方便殊勝功德。謂諸菩薩為令佛種無斷絕故勤修加行，非聲聞等，是故佛智唯諸菩薩正所應求。得佛無二住勝彼岸者，顯示世尊自性身份殊勝功德，謂佛法身無差別相故名無二，佛無二住即是法身，真如為體無差別相，于中一切二相分別皆不現行，緣彼勝定常住其中，故名為住。即無二住名勝彼岸，佛已窮到故名為得。不相間雜如來解脫妙智究竟者，顯示世尊受用身份殊勝功德，謂受用身不相間雜，一切如來受用身體各各別故。如來妙智慧令一切眾生解脫，故名如來解脫妙智。佛於此智已得究竟，如是即說如
【現代漢語翻譯】 現代漢語譯本 因為投生進入母胎的緣故。對於一切法智沒有疑惑停滯的人，顯示了世尊斷除一切疑惑的殊勝功德，即對於諸法已經獲得能夠去除一切疑惑的決定性智慧。對於一切行成就大覺悟的人，顯示了世尊對於一切乘所教化的有情，能夠隨其所應，示現自身殊勝的功德，即普遍了知一切有情根性和行為的差別，如其所應示現自身。對於諸法智沒有疑惑的人，顯示了世尊巧妙而完善地通達一切法智，能夠隨其所應恒常正確地教誨的殊勝功德。即對於諸法懷有疑惑的人，沒有能力隨應教誨，只有佛世尊證見諸法智善加決定，能夠隨其所應無倒教誨，沒有停止和廢棄。凡所示現的身不可分別的人，顯示了世尊能夠正確攝受沒有染污的自身殊勝功德，即諸佛的身不是虛妄分別所生起，沒有煩惱業的生起而遠離染污的緣故，因為如來的身不是雜染分別生起的緣故，所以不可分別。一切菩薩真正所求的智慧的人，顯示了世尊成就佛種不斷絕的方便殊勝功德。即諸菩薩爲了使佛種沒有斷絕的緣故勤奮修行，不是聲聞等，因此佛智只有諸菩薩真正應該尋求。獲得佛的無二住勝彼岸的人，顯示了世尊自性身份的殊勝功德，即佛的法身沒有差別相的緣故名為無二，佛的無二住就是法身，以真如為本體沒有差別相，其中一切二相分別都不現行，憑藉那殊勝的禪定常住在其中，所以名為住。即無二住名為勝彼岸，佛已經窮盡到達的緣故名為獲得。不相間雜如來解脫妙智究竟的人，顯示了世尊受用身份的殊勝功德，即受用身不相間雜，一切如來的受用身體各自不同。如來的妙智慧使一切眾生解脫，所以名為如來解脫妙智。佛對於此智已經獲得究竟，像這樣就說了如。
【English Translation】 English version Because of entering the mother's womb. For those who have no doubt or hesitation regarding the wisdom of all dharmas (laws, phenomena), it reveals the supreme merit of the World Honored One (Śākyamuni Buddha) in cutting off all doubts, that is, having obtained decisive wisdom to remove all doubts regarding all dharmas. For those who have achieved great enlightenment in all practices, it reveals the supreme merit of the World Honored One in being able to manifest himself appropriately to sentient beings transformed by all vehicles (paths to enlightenment), that is, universally knowing the differences in the nature and behavior of all sentient beings, and manifesting himself accordingly. For those who have no doubt about the wisdom of all dharmas, it reveals the supreme merit of the World Honored One in skillfully and perfectly understanding the wisdom of all dharmas, and being able to constantly and correctly teach accordingly. That is, those who harbor doubts about the dharmas are not capable of teaching accordingly, only the World Honored One, having witnessed the wisdom of the dharmas and made good decisions, is able to teach without error, without ceasing or abandoning. Those whose manifested bodies are indistinguishable, it reveals the supreme merit of the World Honored One in being able to correctly receive his own undefiled body, that is, the bodies of all Buddhas are not produced by false discriminations, and are free from the birth of afflictive karma and defilement, because the body of the Tathāgata (Buddha) is not produced by impure discriminations, therefore it is indistinguishable. Those whose wisdom is rightly sought by all Bodhisattvas (enlightenment beings), it reveals the supreme merit of the World Honored One in achieving the means to ensure that the Buddha-seed is not cut off. That is, all Bodhisattvas diligently cultivate practices to ensure that the Buddha-seed is not cut off, not Śrāvakas (hearers) and others, therefore the wisdom of the Buddha is only what all Bodhisattvas should rightly seek. Those who have attained the Buddha's non-dual abode (advaya-sthiti) and reached the other shore (pāramitā), it reveals the supreme merit of the World Honored One's self-nature body (svabhāva-kāya), that is, the Dharma-body (dharma-kāya) of the Buddha is called non-dual because it has no differentiating characteristics, the Buddha's non-dual abode is the Dharma-body, whose essence is Suchness (tathātā) without differentiating characteristics, in which all dualistic discriminations do not manifest, and constantly dwells in that supreme samādhi (meditative absorption), therefore it is called abode. That non-dual abode is called the other shore, and the Buddha has exhausted and reached it, therefore it is called attained. Those whose pure wisdom of liberation of the Tathāgata is not intermingled and is ultimate, it reveals the supreme merit of the World Honored One's enjoyment body (saṃbhoga-kāya), that is, the enjoyment body is not intermingled, and the enjoyment bodies of all Tathāgatas are distinct from each other. The Tathāgata's pure wisdom can liberate all sentient beings, therefore it is called the pure wisdom of liberation of the Tathāgata. The Buddha has attained the ultimate in this wisdom, thus it is said like.
來妙智不相間雜。于凈佛土現受用身亦不相雜，大集會中現種種身，與諸菩薩受用法樂亦不相雜，如來於此智所現身亦到究竟。證無中邊佛地平等者，顯示世尊證真如相殊勝功德。謂真如相無有中邊，遠離一切有為無為中邊相故，遠離方處中邊相故，如是真如即是佛地平等法性。證此佛地平等性故，遍知一切為無為等於中不染。極於法界者，顯示世尊證得果相殊勝功德。謂得窮極清凈法界，如是法界是修道果，次後二種殊勝功德，顯示世尊功德無盡。盡虛空性窮未來際者，顯示世尊自利利他二德無盡殊勝功德。謂如虛空經成壞劫性常無盡，如來一切真實功德亦復如是常無斷盡，如未來際無有盡期，利他功德亦復如是，窮未來際常作一切有情利益安樂事故。
複次，此中總別顯示世尊殊勝功德，初句是總，由所餘句開顯其義，如是乃名善說法要；由二十一殊勝功德，是故說名最清凈覺。不二現行者，顯示世尊于所知境一切無障智轉功德。謂聲聞等於諸境界智有障礙，極遠時方無邊差別，諸佛法中無智轉故；如來不爾，一切時方無邊差別，諸佛法中一切種智無障礙轉，于諸法相無知不知二種現行，是故說名不二現行。由此故名最清凈覺，余句皆應如是配屬。趣無相法者，顯示世尊能入無二殊勝功德。謂自能入永離一
【現代漢語翻譯】 現代漢語譯本 來妙智不相間雜。于凈佛土現受用身亦不相雜，大**（指佛陀的身體）中現種種身，與諸菩薩受用法樂亦不相雜，如來於此智所現身亦到究竟。證無中邊佛地平等者，顯示世尊證真如相殊勝功德。謂真如相無有中邊，遠離一切有為無為中邊相故，遠離方處中邊相故，如是真如即是佛地平等法性。證此佛地平等性故，遍知一切為無為等於中不染。極於法界者，顯示世尊證得果相殊勝功德。謂得窮極清凈法界，如是法界是修道果，次後二種殊勝功德，顯示世尊功德無盡。盡虛空性窮未來際者，顯示世尊自利利他二德無盡殊勝功德。謂如虛空經成壞劫性常無盡，如來一切真實功德亦復如是常無斷盡，如未來際無有盡期，利他功德亦復如是，窮未來際常作一切有情利益安樂事故。
複次，此中總別顯示世尊殊勝功德，初句是總，由所餘句開顯其義，如是乃名善說法要；由二十一殊勝功德，是故說名最清凈覺。不二現行者，顯示世尊于所知境一切無障智轉功德。謂聲聞等於諸境界智有障礙，極遠時方無邊差別，諸佛法中無智轉故；如來不爾，一切時方無邊差別，諸佛法中一切種智無障礙轉，于諸法相無知不知二種現行，是故說名不二現行。由此故名最清凈覺，余句皆應如是配屬。趣無相法者，顯示世尊能入無二殊勝功德。謂自能入永離一
【English Translation】 English version 'Lai Miaozhi' (wisdom that comes) is not mixed. Appearing in pure Buddha lands, the 'Sambhogakaya' (enjoyment body) is also not mixed. Manifesting various bodies within the great ** (referring to the body of the Buddha), sharing the Dharma bliss with all Bodhisattvas is also not mixed. The Tathagata (Thus Come One) reaches the ultimate in the body manifested by this wisdom. Realizing the equality of the Buddha-ground without center or edge reveals the supreme merit of the World Honored One's realization of the 'Tathata' (suchness) aspect. That is to say, the 'Tathata' aspect has no center or edge, being far from all conditioned and unconditioned central and marginal aspects, and far from the central and marginal aspects of directions and places. Thus, 'Tathata' is the equal Dharma-nature of the Buddha-ground. Because of realizing this equality of the Buddha-ground, one knows all conditioned and unconditioned things equally without being tainted by them. 'Extending to the limit of the Dharma-realm' reveals the supreme merit of the World Honored One's realization of the fruit aspect. That is to say, one attains the ultimate pure Dharma-realm. This Dharma-realm is the fruit of cultivation. The next two kinds of supreme merits reveal the endless merit of the World Honored One. 'Exhausting the nature of empty space and reaching the end of the future' reveals the endless supreme merit of the World Honored One's two virtues of self-benefit and benefiting others. That is to say, just as empty space is constantly endless through the kalpas (eons) of formation and destruction, so too are all the true merits of the Tathagata constantly without end. Just as the future has no end, so too is the merit of benefiting others, constantly working for the benefit and happiness of all sentient beings throughout the future.
Furthermore, this passage displays the supreme merits of the World Honored One in general and in detail. The first sentence is the general statement, and the remaining sentences reveal its meaning. Such is called the essence of good Dharma teaching. Because of the twenty-one supreme merits, it is called the most pure enlightenment. 'Non-dual manifestation' reveals the merit of the World Honored One's unobstructed wisdom turning in all knowable realms. That is to say, the 'Sravakas' (voice-hearers) and others have obstacles to their wisdom in various realms, with extreme distances in time and space and endless differences, because there is no wisdom turning in the Buddhadharma. The Tathagata is not like this. In all times and places, with endless differences, all kinds of wisdom turn without obstruction in the Buddhadharma. In the aspects of all dharmas, there is no dual manifestation of knowing and not knowing. Therefore, it is called non-dual manifestation. For this reason, it is called the most pure enlightenment. The remaining sentences should all be attributed in this way. 'Approaching the formless Dharma' reveals the supreme merit of the World Honored One's ability to enter non-duality. That is to say, one can enter and permanently leave one
切分別自相，解脫一切煩惱纏垢，離有無相清凈真如，亦令他入。住于佛住者，顯示世尊任運佛事不休息住殊勝功德。謂無功用利有情事無有間斷，安住聖天及梵住故。逮得一切佛平等性者，顯示世尊於法身中所依意樂作業無別殊勝功德。謂一切佛真如凈智、一切利益安樂意樂，受用變化二利他事無差別故。到無障處者，顯示世尊已修一切障法對治殊勝功德。謂已修習一切煩惱及所知障對治聖道，已到解脫一切障處，所依所趣故名為處。不可轉法者，顯示世尊不為一切外道所伏殊勝功德，謂教證法皆不為他所退轉故。所行無礙者，顯示世尊雖生世間世法不礙殊勝功德，謂生世間利等八法不能礙故。其所成立不可思議者，顯示世尊安立正法殊勝功德，謂十二分殊勝教法，出過一切尋思所行，非諸愚夫所能測度，宣說一切自相共相故名安立。游於三世平等法性者，顯示世尊能正記別殊勝功德，謂於三世流轉句義，曾現當生展轉記別無顛倒故，記別去來皆如現在，分明無倒故名平等。其身流佈一切世界者，顯示世尊同時普於一切世界，示現受用及變化身殊勝功德。謂於一切無邊世界，隨所化宜現琉璃等妙色身故。於一切法智無疑滯者，顯示世尊斷一切疑殊勝功德，謂自決定乃能令他生決定故。於一切行成就大覺者，顯示世尊
【現代漢語翻譯】 現代漢語譯本 斷除對各種事物差別的執著，從而解脫一切煩惱的束縛和污垢，遠離存在和不存在的對立，達到清凈的真如境界，並且也能引導他人進入這種境界。（切分別自相：斷除對事物差別的執著。解脫一切煩惱纏垢：從煩惱的束縛中解脫。離有無相清凈真如：超越存在和不存在的對立，達到純凈的真如狀態。） 安住于佛的境界，這顯示了世尊（釋迦牟尼佛）自然而然地進行佛事，永不停止的殊勝功德。（住于佛住者：安住于佛的境界。顯示世尊任運佛事不休息住殊勝功德：顯示世尊自然而然地進行佛事，永不停止的殊勝功德。）這意味著無需刻意努力就能利益眾生，而且這種利益沒有間斷，因為他安住在神聖的天界和梵天境界。（謂無功用利有情事無有間斷，安住聖天及梵住故：意味著無需刻意努力就能利益眾生，而且這種利益沒有間斷，因為他安住在神聖的天界和梵天境界。） 獲得與一切佛平等的性質，這顯示了世尊在法身中所依的意樂和行為沒有差別的殊勝功德。（逮得一切佛平等性者：獲得與一切佛平等的性質。顯示世尊於法身中所依意樂作業無別殊勝功德：顯示世尊在法身中所依的意樂和行為沒有差別的殊勝功德。）也就是說，一切佛的真如清凈智慧，一切利益和安樂的意樂，以及受用和變化這兩種利益他人的行為，都沒有差別。（謂一切佛真如凈智、一切利益安樂意樂，受用變化二利他事無差別故：也就是說，一切佛的真如清凈智慧，一切利益和安樂的意樂，以及受用和變化這兩種利益他人的行為，都沒有差別。） 到達沒有障礙的地方，這顯示了世尊已經修習了一切障礙法的對治方法的殊勝功德。（到無障處者：到達沒有障礙的地方。顯示世尊已修一切障法對治殊勝功德：顯示世尊已經修習了一切障礙法的對治方法的殊勝功德。）也就是說，他已經修習了對治一切煩惱和所知障的聖道，已經到達解脫一切障礙的地方，這個所依和所趣的地方被稱為『處』。（謂已修習一切煩惱及所知障對治聖道，已到解脫一切障處，所依所趣故名為處：也就是說，他已經修習了對治一切煩惱和所知障的聖道，已經到達解脫一切障礙的地方，這個所依和所趣的地方被稱為『處』。） 擁有不可轉變的法，這顯示了世尊不會被一切外道所降伏的殊勝功德。（不可轉法者：擁有不可轉變的法。顯示世尊不為一切外道所伏殊勝功德：顯示世尊不會被一切外道所降伏的殊勝功德。）也就是說，他的教法和證法都不會被他人所動搖。（謂教證法皆不為他所退轉故：也就是說，他的教法和證法都不會被他人所動搖。） 所行之處沒有阻礙，這顯示了世尊雖然生活在世間，但世俗的法則無法阻礙他的殊勝功德。（所行無礙者：所行之處沒有阻礙。顯示世尊雖生世間世法不礙殊勝功德：顯示世尊雖然生活在世間，但世俗的法則無法阻礙他的殊勝功德。）也就是說，生活在世間，利益、衰損等八法都不能阻礙他。（謂生世間利等八法不能礙故：也就是說，生活在世間，利益、衰損等八法都不能阻礙他。） 他所建立的法不可思議，這顯示了世尊安立正法的殊勝功德。（其所成立不可思議者：他所建立的法不可思議。顯示世尊安立正法的殊勝功德：顯示世尊安立正法的殊勝功德。）也就是說，十二分教的殊勝教法，超越了一切尋思的範圍，不是愚夫所能理解的，它宣說了一切事物的自相和共相，所以被稱為『安立』。（謂十二分殊勝教法，出過一切尋思所行，非諸愚夫所能測度，宣說一切自相共相故名安立：也就是說，十二分教的殊勝教法，超越了一切尋思的範圍，不是愚夫所能理解的，它宣說了一切事物的自相和共相，所以被稱為『安立』。） 遊歷於三世平等的法性之中，這顯示了世尊能夠正確地記別一切事物的殊勝功德。（游於三世平等法性者：遊歷於三世平等的法性之中。顯示世尊能正記別殊勝功德：顯示世尊能夠正確地記別一切事物的殊勝功德。）也就是說，對於三世流轉的句義，他能夠正確地記別過去、現在和未來，沒有顛倒。（謂於三世流轉句義，曾現當生展轉記別無顛倒故：也就是說，對於三世流轉的句義，他能夠正確地記別過去、現在和未來，沒有顛倒。）記別過去和未來都如同現在一樣，分明而沒有顛倒，所以被稱為『平等』。（記別去來皆如現在，分明無倒故名平等：記別過去和未來都如同現在一樣，分明而沒有顛倒，所以被稱為『平等』。） 他的身形遍佈一切世界，這顯示了世尊同時普遍地在一切世界，示現受用身和變化身的殊勝功德。（其身流佈一切世界者：他的身形遍佈一切世界。顯示世尊同時普於一切世界，示現受用及變化身殊勝功德：顯示世尊同時普遍地在一切世界，示現受用身和變化身的殊勝功德。）也就是說，在一切無邊的世界中，他隨所教化對象的需要，示現琉璃等美妙的色身。（謂於一切無邊世界，隨所化宜現琉璃等妙色身故：也就是說，在一切無邊的世界中，他隨所教化對象的需要，示現琉璃等美妙的色身。） 對於一切法的智慧沒有疑惑和滯礙，這顯示了世尊斷除一切疑惑的殊勝功德。（於一切法智無疑滯者：對於一切法的智慧沒有疑惑和滯礙。顯示世尊斷一切疑殊勝功德：顯示世尊斷一切疑惑的殊勝功德。）也就是說，他自己能夠做出決定，並且能夠使他人產生決定的信念。（謂自決定乃能令他生決定故：也就是說，他自己能夠做出決定，並且能夠使他人產生決定的信念。） 在一切修行中成就了大覺悟，這顯示了世尊...
【English Translation】 English version Cutting off discriminations of individual characteristics, liberating from all entanglements and defilements of afflictions, departing from the appearance of existence and non-existence, [reaching] pure Suchness, and also leading others to enter [this state]. ('切分別自相 (qiē fēn bié zì xiāng)': Cutting off discriminations of individual characteristics. '解脫一切煩惱纏垢 (jiě tuō yī qiē fán nǎo chán gòu)': Liberating from all entanglements of afflictions. '離有無相清凈真如 (lí yǒu wú xiāng qīng jìng zhēn rú)': Departing from the appearance of existence and non-existence, [reaching] pure Suchness.) Abiding in the Buddha's abode, this reveals the supreme merit of the World Honored One (世尊, Shì Zūn) effortlessly performing Buddha-deeds without rest. ('住于佛住者 (zhù yú fó zhù zhě)': Abiding in the Buddha's abode. '顯示世尊任運佛事不休息住殊勝功德 (xiǎn shì shì zūn rèn yùn fó shì bù xiū xī zhù shū shèng gōng dé)': Reveals the supreme merit of the World Honored One effortlessly performing Buddha-deeds without rest.) This means benefiting sentient beings without effort and without interruption, because of abiding in the holy heavens and Brahma abodes. ('謂無功用利有情事無有間斷，安住聖天及梵住故 (wèi wú gōng yòng lì yǒu qíng shì wú yǒu jiàn duàn, ān zhù shèng tiān jí fàn zhù gù)': This means benefiting sentient beings without effort and without interruption, because of abiding in the holy heavens and Brahma abodes.) Attaining the equality of all Buddhas, this reveals the supreme merit of the World Honored One's intention and actions in the Dharmakaya (法身, Fǎ Shēn) being without difference. ('逮得一切佛平等性者 (dǎi dé yī qiē fó píng děng xìng zhě)': Attaining the equality of all Buddhas. '顯示世尊於法身中所依意樂作業無別殊勝功德 (xiǎn shì shì zūn yú fǎ shēn zhōng suǒ yī yì lè zuò yè wú bié shū shèng gōng dé)': Reveals the supreme merit of the World Honored One's intention and actions in the Dharmakaya being without difference.) That is, the pure wisdom of Suchness of all Buddhas, the intention of all benefit and happiness, and the two other-benefiting deeds of enjoyment and transformation are without difference. ('謂一切佛真如凈智、一切利益安樂意樂，受用變化二利他事無差別故 (wèi yī qiē fó zhēn rú jìng zhì, yī qiē lì yì ān lè yì lè, shòu yòng biàn huà èr lì tā shì wú chā bié gù)': That is, the pure wisdom of Suchness of all Buddhas, the intention of all benefit and happiness, and the two other-benefiting deeds of enjoyment and transformation are without difference.) Arriving at the place without obstacles, this reveals the supreme merit of the World Honored One having cultivated the antidotes to all obstructing dharmas. ('到無障處者 (dào wú zhàng chù zhě)': Arriving at the place without obstacles. '顯示世尊已修一切障法對治殊勝功德 (xiǎn shì shì zūn yǐ xiū yī qiē zhàng fǎ duì zhì shū shèng gōng dé)': Reveals the supreme merit of the World Honored One having cultivated the antidotes to all obstructing dharmas.) That is, having cultivated the holy path that is the antidote to all afflictions and cognitive obscurations, having arrived at the place of liberation from all obstacles, the place relied upon and approached is called 'place'. ('謂已修習一切煩惱及所知障對治聖道，已到解脫一切障處，所依所趣故名為處 (wèi yǐ xiū xí yī qiē fán nǎo jí suǒ zhī zhàng duì zhì shèng dào, yǐ dào jiě tuō yī qiē zhàng chù, suǒ yī suǒ qù gù míng wéi chù)': That is, having cultivated the holy path that is the antidote to all afflictions and cognitive obscurations, having arrived at the place of liberation from all obstacles, the place relied upon and approached is called 'place'.) Having the irreversible Dharma, this reveals the supreme merit of the World Honored One not being subdued by all external paths. ('不可轉法者 (bù kě zhuǎn fǎ zhě)': Having the irreversible Dharma. '顯示世尊不為一切外道所伏殊勝功德 (xiǎn shì shì zūn bù wéi yī qiē wài dào suǒ fú shū shèng gōng dé)': Reveals the supreme merit of the World Honored One not being subdued by all external paths.) That is, both the teaching and realization Dharma are not reversed by others. ('謂教證法皆不為他所退轉故 (wèi jiào zhèng fǎ jiē bù wéi tā suǒ tuì zhuǎn gù)': That is, both the teaching and realization Dharma are not reversed by others.) What is practiced is unimpeded, this reveals the supreme merit of the World Honored One, although born in the world, not being obstructed by worldly dharmas. ('所行無礙者 (suǒ xíng wú ài zhě)': What is practiced is unimpeded. '顯示世尊雖生世間世法不礙殊勝功德 (xiǎn shì shì zūn suī shēng shì jiān shì fǎ bù ài shū shèng gōng dé)': Reveals the supreme merit of the World Honored One, although born in the world, not being obstructed by worldly dharmas.) That is, being born in the world, the eight worldly dharmas such as gain and loss cannot obstruct [him]. ('謂生世間利等八法不能礙故 (wèi shēng shì jiān lì děng bā fǎ bù néng ài gù)': That is, being born in the world, the eight worldly dharmas such as gain and loss cannot obstruct [him].) What is established is inconceivable, this reveals the supreme merit of the World Honored One establishing the correct Dharma. ('其所成立不可思議者 (qí suǒ chéng lì bù kě sī yì zhě)': What is established is inconceivable. '顯示世尊安立正法殊勝功德 (xiǎn shì shì zūn ān lì zhèng fǎ shū shèng gōng dé)': Reveals the supreme merit of the World Honored One establishing the correct Dharma.) That is, the supreme teaching Dharma of the twelve divisions, exceeding all that is reached by thought, is not measurable by foolish people, and it proclaims all individual and shared characteristics, therefore it is called 'establishment'. ('謂十二分殊勝教法，出過一切尋思所行，非諸愚夫所能測度，宣說一切自相共相故名安立 (wèi shí èr fēn shū shèng jiào fǎ, chū guò yī qiē xún sī suǒ xíng, fēi zhū yú fū suǒ néng cè dù, xuān shuō yī qiē zì xiāng gòng xiāng gù míng ān lì)': That is, the supreme teaching Dharma of the twelve divisions, exceeding all that is reached by thought, is not measurable by foolish people, and it proclaims all individual and shared characteristics, therefore it is called 'establishment'.) Wandering in the equal Dharma-nature of the three times, this reveals the supreme merit of the World Honored One being able to correctly distinguish [all things]. ('游於三世平等法性者 (yóu yú sān shì píng děng fǎ xìng zhě)': Wandering in the equal Dharma-nature of the three times. '顯示世尊能正記別殊勝功德 (xiǎn shì shì zūn néng zhèng jì bié shū shèng gōng dé)': Reveals the supreme merit of the World Honored One being able to correctly distinguish [all things].) That is, regarding the meaning of the sentences flowing through the three times, he can correctly distinguish the past, present, and future without inversion. ('謂於三世流轉句義，曾現當生展轉記別無顛倒故 (wèi yú sān shì liú zhuǎn jù yì, céng xiàn dāng shēng zhǎn zhuǎn jì bié wú diān dǎo gù)': That is, regarding the meaning of the sentences flowing through the three times, he can correctly distinguish the past, present, and future without inversion.) Distinguishing the past and future is like the present, clear and without inversion, therefore it is called 'equal'. ('記別去來皆如現在，分明無倒故名平等 (jì bié qù lái jiē rú xiàn zài, fēn míng wú dǎo gù míng píng děng)': Distinguishing the past and future is like the present, clear and without inversion, therefore it is called 'equal'.) His body pervades all worlds, this reveals the supreme merit of the World Honored One simultaneously and universally manifesting enjoyment and transformation bodies in all worlds. ('其身流佈一切世界者 (qí shēn liú bù yī qiē shì jiè zhě)': His body pervades all worlds. '顯示世尊同時普於一切世界，示現受用及變化身殊勝功德 (xiǎn shì shì zūn tóng shí pǔ yú yī qiē shì jiè, shì xiàn shòu yòng jí biàn huà shēn shū shèng gōng dé)': Reveals the supreme merit of the World Honored One simultaneously and universally manifesting enjoyment and transformation bodies in all worlds.) That is, in all boundless worlds, he manifests wonderful colored bodies such as lapis lazuli according to what is suitable for those being transformed. ('謂於一切無邊世界，隨所化宜現琉璃等妙色身故 (wèi yú yī qiē wú biān shì jiè, suí suǒ huà yí xiàn liú lí děng miào sè shēn gù)': That is, in all boundless worlds, he manifests wonderful colored bodies such as lapis lazuli according to what is suitable for those being transformed.) Regarding the wisdom of all dharmas, there is no doubt or stagnation, this reveals the supreme merit of the World Honored One cutting off all doubts. ('於一切法智無疑滯者 (yú yī qiē fǎ zhì wú yí zhì zhě)': Regarding the wisdom of all dharmas, there is no doubt or stagnation. '顯示世尊斷一切疑殊勝功德 (xiǎn shì shì zūn duàn yī qiē yí shū shèng gōng dé)': Reveals the supreme merit of the World Honored One cutting off all doubts.) That is, he himself can make decisions and can cause others to generate decisive faith. ('謂自決定乃能令他生決定故 (wèi zì jué dìng nǎi néng lìng tā shēng jué dìng gù)': That is, he himself can make decisions and can cause others to generate decisive faith.) Having accomplished great enlightenment in all practices, this reveals the World Honored One...
入種種行殊勝功德，謂隨所化有情所宜現同類身，令彼入故。于諸法智無有疑惑者，顯示世尊了達當來法生妙智殊勝功德，謂于出過聲聞等境，微細善種如瓦石中細金種子，如是等境無顛倒相皆遍知故。凡所現身不可分別者，顯示世尊隨其勝解如應示現殊勝功德。謂佛世尊雖無分別如末尼珠由諸如來增上力故，亦由自身勝解力故，見如來身如金色等，然諸如來無有分別，無異分別，廣說如經，或同彼類不可分別。一切菩薩正所求智者，顯示世尊無量所依所化有情調伏方便殊勝功德。謂由無量菩薩所依，一切有情調伏方便，此由如來增上力故，得聞正法、思修次第、獲得妙智。異類菩薩攝受付囑，展轉相續無間而轉。得佛無二住勝彼岸者，顯示世尊平等法身波羅蜜多最極成滿殊勝功德，謂于佛地無二法身，一切施等波羅蜜多平等圓滿不相間雜。如來解脫妙智究竟者，顯示世尊隨其勝解示現無雜清凈佛土殊勝功德，謂觀有情勝解差別，示現種種不相間雜金等佛土。證無中邊佛地平等者，顯示世尊三身方處無有分限殊勝功德，謂證平等無初中后，諸佛三身於其佛地佛凈土中，無有一切方處分限。極於法界者，顯示世尊窮生死際，常現起作一切有情利益安樂殊勝功德。謂此法界善清凈故，窮生死際常起等流契經等法，為當來世
【現代漢語翻譯】 現代漢語譯本 入種種行殊勝功德，是指隨所教化的有情眾生，根據他們各自的根器和喜好，示現與他們相同的身形，使他們能夠容易地接受佛法。 對於一切法智沒有疑惑，顯示了世尊能夠了達未來諸法生起的微妙智慧的殊勝功德。這是因為世尊對於超出聲聞等境界的微細善根，例如瓦礫石頭中的細微金子種子，對於這些境界的無顛倒之相，都能夠普遍知曉。 凡所現身不可分別，顯示了世尊能夠隨順眾生的勝解，如其所應地示現的殊勝功德。意思是說，佛世尊雖然沒有分別心，但就像摩尼寶珠一樣，由於諸佛如來的增上力，也由於自身勝解的力量，能夠示現如金色等如來身。然而，諸如來之間並沒有分別，沒有差異的分別，詳細的解說如同經典所說，或者與他們同類而不可分別。 一切菩薩正所求智，顯示了世尊以無量所依和所化有情來調伏的方便的殊勝功德。這是因為通過無量菩薩所依，一切有情眾生能夠得到調伏的方便。這又是因為如來的增上力，使得他們能夠聽聞正法、思維修習次第、獲得妙智。 異類菩薩攝受付囑，輾轉相續無間而轉。意思是不同型別的菩薩接受佛的囑託，輾轉相傳，沒有間斷地延續下去。 得佛無二住勝彼岸，顯示了世尊平等法身波羅蜜多最極成滿的殊勝功德。意思是說，在佛的果地上，沒有二元的法身，一切佈施等的波羅蜜多平等圓滿，不互相間雜。 如來解脫妙智究竟，顯示了世尊能夠隨順眾生的勝解，示現沒有雜染的清凈佛土的殊勝功德。意思是說，觀察有情眾生勝解的差別，示現種種不相間雜的金色等佛土。 證無中邊佛地平等，顯示了世尊的三身方所沒有分界限的殊勝功德。意思是說，證得平等，沒有初始、中間和最後，諸佛的三身在佛的果地和佛的凈土中，沒有任何方所的界限。 極於法界，顯示了世尊窮盡生死之際，常現起作用，為一切有情帶來利益和安樂的殊勝功德。意思是說，由於此法界善妙清凈的緣故，窮盡生死之際，常起等流的契經等法，爲了當來世。
【English Translation】 English version Entering into various practices and supreme merits refers to manifesting bodies of the same kind as those beings to be transformed, according to their suitability, so that they may enter the path. Having no doubts about all Dharma-wisdom shows the supreme merit of the World Honored One's ability to understand the subtle wisdom of the arising of future Dharmas. This is because the World Honored One knows all aspects of the undeluded nature of subtle roots of goodness beyond the realm of Shravakas (Hearers), such as tiny seeds of gold within stones and rubble. The inability to distinguish all manifested bodies shows the supreme merit of the World Honored One's ability to manifest appropriately according to the understanding of beings. This means that although the Buddha World Honored One has no discrimination, like a Mani jewel, due to the increased power of all Tathagatas (Thus Come Ones), and also due to the power of his own understanding, he can manifest Tathagata bodies such as golden ones. However, there is no discrimination among the Tathagatas, no different discrimination, as explained in detail in the scriptures, or they are of the same kind and cannot be distinguished. All Bodhisattvas rightly seek wisdom shows the supreme merit of the World Honored One's skillful means of taming limitless beings to be transformed. This is because through the reliance on limitless Bodhisattvas, all sentient beings can obtain the means of taming. This is due to the increased power of the Tathagata, which enables them to hear the correct Dharma, contemplate and cultivate the stages, and obtain wonderful wisdom. Bodhisattvas of different kinds receive entrustments, which are transmitted continuously without interruption. This means that different types of Bodhisattvas receive the Buddha's entrustment, passing it on continuously without interruption. Attaining the Buddha's non-dual abode, surpassing the other shore, shows the supreme merit of the World Honored One's perfect fulfillment of the Paramita (Perfection) of the equal Dharmakaya (Dharma Body). This means that in the Buddha's ground, there is no dualistic Dharmakaya, and all Paramitas such as giving are equally complete and not mixed. The Tathagata's ultimate liberation and wonderful wisdom shows the supreme merit of the World Honored One's ability to manifest pure Buddha lands without impurities according to the understanding of beings. This means that observing the differences in the understanding of sentient beings, he manifests various Buddha lands such as golden ones that are not mixed. Realizing the equality of the Buddha ground without middle or edge shows the supreme merit of the World Honored One's three bodies having no limits in any direction. This means that realizing equality, without beginning, middle, or end, the three bodies of all Buddhas have no limits in any direction within the Buddha's ground and Buddha's pure land. Reaching the limit of the Dharmadhatu (Dharma Realm) shows the supreme merit of the World Honored One constantly manifesting and acting throughout the cycle of birth and death, bringing benefit and happiness to all sentient beings. This means that because this Dharmadhatu is good and pure, throughout the cycle of birth and death, it constantly arises with the flow of Sutras (discourses) and other Dharmas, for the sake of future generations.
所化有情，如應如時恒現起作利益安樂。盡虛空性窮未來際者，顯示世尊無盡究竟殊勝功德，謂如虛空常無窮盡，諸佛法界所起功德亦復如是，無窮盡故；如未來際無有盡期，利樂一切有情加行無休息故。
諸佛功德為性是常無盡究竟？為性無常相續不斷？無盡究竟不可定說。以佛法身清凈法界理性功德性是常故，受用變化二身功德，雖性無常，無斷盡故無盡究竟。一切如來本發弘願，為有情故求大菩提，若諸有情盡得滅度，爾時諸佛有為功德何不斷滅？諸有情界無有一切盡滅度時，故佛功德無有斷滅。所以者何？由法爾故。無始時來一切有情有五種性：一、聲聞種性；二、獨覺種性；三、如來種性；四、不定種性；五、無有出世功德種性。如余經論廣說其相，分別建立前四種性，雖無時限，然有畢竟得滅度期，諸佛慈悲巧方便故。第五種性無有出世功德因故，畢竟無有得滅度期。諸佛但可為彼方便示現神通，說離惡趣生善趣法，彼雖依教勤修善因得生人趣，乃至非想非非想處，必還退下墮諸惡趣。諸佛方便復為現通說法教化，彼復修善得生善趣，后還退墮受諸苦惱。諸佛方便復更拔濟，如是展轉窮未來際，不能令其畢竟滅度。雖余經中宣說一切有情之類皆有佛性皆當作佛，然就真如法身佛性，或就少分一切有
【現代漢語翻譯】 現代漢語譯本 所化有情，都能根據他們的根器和時機，持續不斷地給予利益和安樂。『盡虛空性窮未來際』，是爲了顯示世尊無盡究竟的殊勝功德，就像虛空一樣，永遠沒有窮盡，諸佛從法界所生起的功德也同樣如此，因為沒有窮盡；就像未來沒有盡頭一樣，利益安樂一切有情的行為也不會停止。
諸佛的功德，從體性上來說是常、無盡、究竟的嗎？還是從體性上來說是無常、相續不斷的呢？無盡究竟是不可一概而論的。因為佛的法身清凈法界理性功德，其體性是常；而受用身和變化身的功德，雖然體性是無常，但因為沒有斷絕窮盡的時候，所以說是無盡究竟。一切如來最初發下宏大的誓願，爲了有情眾生而求得大菩提，如果所有有情眾生都得到滅度，那麼諸佛的有為功德為什麼不會斷滅呢？因為有情眾生的界限沒有完全滅度的時候，所以佛的功德也不會斷滅。這是什麼原因呢？因為這是自然規律。從無始以來，一切有情眾生有五種根性：一、聲聞種性（有潛力證悟為阿羅漢的）；二、獨覺種性（有潛力成為辟支佛的）；三、如來種性（有潛力成佛的）；四、不定種性（根性不確定的）；五、沒有出世功德的種性（無法通過修行獲得解脫的）。其他經論中廣泛地闡述了這些種性的特徵，分別建立了前四種種性，雖然沒有時間限制，但最終會有得到滅度的時候，這是因為諸佛慈悲和巧妙方便的緣故。而第五種種性，因為沒有出世功德的因，所以永遠沒有得到滅度的時候。諸佛只能為他們方便地示現神通，宣說脫離惡趣、生到善趣的方法，他們即使依照教導勤奮地修習善因，得以生到人道，乃至非想非非想處天，最終必定還會退墮到各個惡趣。諸佛又方便地為他們示現神通，說法教化，他們又修習善業而生到善趣，之後又會退墮而遭受各種苦惱。諸佛又方便地再次救拔他們，就這樣輾轉相救，直到未來窮盡，也不能讓他們最終得到滅度。雖然其他經典中宣說一切有情眾生都具有佛性，都能夠成佛，但那是就真如法身佛性，或者就少部分一切有
【English Translation】 English version The sentient beings who are to be transformed are constantly and appropriately provided with benefits and happiness according to their needs and the right time. 'Exhausting the nature of space and reaching the end of future time' demonstrates the endless and ultimate excellent merits of the World Honored One. Just as space is always endless, the merits arising from the Dharmadhatu of all Buddhas are also endless because they are inexhaustible. Just as the future has no end, the actions of benefiting and bringing happiness to all sentient beings never cease.
Are the merits of all Buddhas, by nature, permanent, endless, and ultimate? Or are they, by nature, impermanent and continuously flowing? It cannot be definitively said that they are endless and ultimate. Because the Dharmakaya (Dharma body) of the Buddha, the pure Dharmadhatu (Dharma realm), and the merits of the principle of reality are permanent in nature. Although the merits of the Sambhogakaya (Enjoyment body) and Nirmanakaya (Emanation body) are impermanent in nature, they are endless and ultimate because they are not interrupted or exhausted. All Tathagatas (Buddhas) initially made great vows to seek great Bodhi (Enlightenment) for the sake of sentient beings. If all sentient beings were to attain Nirvana (liberation), then why would the conditioned merits of all Buddhas not cease? Because there is no time when the realm of sentient beings is completely extinguished, the merits of the Buddha will not cease. Why is this so? Because it is the nature of things. From beginningless time, all sentient beings have five kinds of natures: 1. Sravaka-gotra (the potential to become an Arhat); 2. Pratyekabuddha-gotra (the potential to become a Pratyekabuddha); 3. Tathagata-gotra (the potential to become a Buddha); 4. Aniyata-gotra (undetermined nature); 5. The nature of having no worldly merits (incapable of achieving liberation through practice). Other sutras and treatises extensively explain the characteristics of these natures, and the first four natures are established separately. Although there is no time limit, there will eventually be a time when they attain Nirvana, due to the compassion and skillful means of the Buddhas. However, the fifth nature, because it has no cause for worldly merits, will never attain Nirvana. The Buddhas can only expediently show them supernatural powers and teach them the methods of escaping the evil realms and being born in the good realms. Even if they diligently cultivate good causes according to the teachings and are born in the human realm, or even in the realm of Neither Perception nor Non-Perception, they will inevitably regress and fall into the evil realms. The Buddhas again expediently show them supernatural powers and teach them the Dharma, and they again cultivate good deeds and are born in the good realms, but later they will regress and suffer various afflictions. The Buddhas again expediently rescue them, and so on, turning and rescuing them until the end of the future, but they cannot ultimately lead them to Nirvana. Although other sutras proclaim that all sentient beings have Buddha-nature and can become Buddhas, this refers to the Tathata (Suchness) Dharmakaya Buddha-nature, or to a small portion of all sentient beings.
情方便而說，為令不定種性有情決定速趣無上正等菩提果故。由此道理，諸佛利樂有情功德無有斷盡，此利他德依自利德乃得無斷，是故如來有為功德從因生故，雖唸唸滅而無斷盡。由佛功德無盡究竟，是故成就最清凈覺。其餘諸句皆應如是一一配屬。
何故先說諸佛凈土，后說世尊如是功德？為顯如是諸佛功德依凈土故，為顯世尊依凈佛土、具如是德說此經故。
次顯世尊眷屬圓滿，謂大聲聞及大菩薩，余經中說調順調順而為眷屬，解脫解脫而為眷屬，是名如來眷屬圓滿。此說無量大聲聞眾、無量菩薩摩訶薩俱，一切調順皆佛子等，皆住大乘、游大乘等，如其次第聲聞菩薩眷屬圓滿。
何故此中先說聲聞后說菩薩？為于大乘生疑惑者除彼疑故，為引不定種性菩薩生定信故，為已清凈諸大聲聞舍于自身尊貴慢故，謂于眾前大聲聞眾近對世尊親受化故，又諸聲聞常隨佛故、形同佛故、內眷屬故，又令菩薩于聲聞眾生恭敬故。如契經言，菩薩不應于聲聞眾不生恭敬，由是讚歎聲聞功德，亦令其餘于聲聞眾生凈信故。於此會中亦有餘眾結集法者，略說二眾以其勝故。如經後言，世間天、人、阿素洛等一切大眾，聞佛所說皆大歡喜信受奉行。
前說凈土最極自在凈識為相，云何會中有聲聞等而不相違
【現代漢語翻譯】 現代漢語譯本：爲了方便說法，是爲了讓那些不確定根性的有情眾生能夠決定並迅速趨向于無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。基於這個道理，諸佛（Buddhas）利益和安樂有情眾生的功德是不會斷絕的。這種利他的功德依賴於自利的功德才能得以延續不斷。因此，如來（Tathagata，佛的稱號之一）的有為功德雖然唸唸生滅，但由於其因緣不斷，所以也不會斷絕。由於佛的功德是無盡究竟的，所以能夠成就最清凈的覺悟。其餘的句子都應該像這樣一一對應理解。 為什麼先說諸佛的凈土（Buddha-kshetra，佛的國土），后說世尊（Bhagavan，世尊，佛的稱號之一）的這些功德呢？這是爲了顯示諸佛的功德是依存於凈土的，也是爲了顯示世尊依存於清凈的佛土，具備這樣的功德才宣說這部經。 接下來顯示世尊的眷屬圓滿，包括大聲聞（Mahasravakas，佛陀的弟子）和大菩薩（Mahabodhisattvas，偉大的菩薩）。其他的經典中說，調順和解脫是如來的眷屬，這叫做如來的眷屬圓滿。這裡說有無量的大聲聞眾、無量的菩薩摩訶薩（偉大的菩薩）聚集在一起，他們都已調伏順從，都是佛的弟子，都安住于大乘（Mahayana，大乘佛教），行於大乘之道等等，這依次說明了聲聞和菩薩眷屬的圓滿。 為什麼這裡先說聲聞后說菩薩呢？這是爲了消除那些對大乘產生疑惑的人的疑慮，爲了引導那些不確定根性的菩薩生起堅定的信心，爲了讓已經清凈的諸大聲聞捨棄對自身尊貴的傲慢。因為在大眾面前，大聲聞眾能夠近距離地面對世尊，親自接受教化。而且，諸聲聞常常跟隨佛陀，外形與佛相似，是佛陀的親近眷屬。此外，也爲了讓菩薩對聲聞眾生恭敬。正如契經（Sutra，佛經）所說，菩薩不應該對聲聞眾不生恭敬。因此，讚歎聲聞的功德，也是爲了讓其他人對聲聞眾生生起清凈的信心。在這個法會中，也有其他的聽眾和結集佛法的人，這裡只簡略地說兩種大眾，因為他們最為殊勝。正如經文後面所說，世間的天（Devas，天神）、人（Humans）、阿修羅（Asuras，一種神道生物）等一切大眾，聽了佛所說的法，都非常歡喜，信受奉行。 前面說凈土是以最極自在的清凈識為相，為什麼法會中會有聲聞等，這難道不矛盾嗎？
【English Translation】 English version: For the sake of convenient explanation, it is to enable sentient beings of uncertain nature to determine and quickly proceed towards the fruit of Anuttara-samyak-sambodhi (Unsurpassed Complete Enlightenment). Based on this principle, the merits of the Buddhas (Buddhas) benefiting and bringing joy to sentient beings will not be cut off. This altruistic merit depends on self-benefiting merit to be continuously sustained. Therefore, the conditioned merits of the Tathagata (Tathagata, one of the titles of the Buddha), although arising and ceasing moment by moment, will not be cut off because of the continuous causes and conditions. Because the Buddha's merits are endless and ultimate, the most pure enlightenment can be achieved. The remaining sentences should be understood in the same corresponding manner. Why are the pure lands (Buddha-kshetra, Buddha's land) of the Buddhas mentioned first, and then the merits of the Bhagavan (Bhagavan, World Honored One, one of the titles of the Buddha)? This is to show that the merits of the Buddhas depend on the pure lands, and also to show that the Bhagavan relies on the pure Buddha land and possesses such merits to expound this Sutra. Next, it shows the perfection of the Bhagavan's retinue, including the great Sravakas (Mahasravakas, Buddha's disciples) and great Bodhisattvas (Mahabodhisattvas, great Bodhisattvas). Other scriptures say that those who are tamed and those who are liberated are the retinue of the Tathagata, which is called the perfection of the Tathagata's retinue. Here it says that countless great Sravakas and countless Bodhisattva-Mahasattvas (great Bodhisattvas) are gathered together, all of whom are tamed and obedient, all of whom are disciples of the Buddha, all of whom abide in the Mahayana (Mahayana, Great Vehicle Buddhism), and walk the path of the Mahayana, etc. This successively explains the perfection of the Sravaka and Bodhisattva retinues. Why are the Sravakas mentioned before the Bodhisattvas here? This is to dispel the doubts of those who have doubts about the Mahayana, to guide those Bodhisattvas of uncertain nature to generate firm faith, and to allow the already purified great Sravakas to abandon their arrogance about their own nobility. Because in front of the assembly, the great Sravakas can face the Bhagavan at close range and personally receive teachings. Moreover, the Sravakas often follow the Buddha, resemble the Buddha in appearance, and are the Buddha's close retinue. In addition, it is also to make the Bodhisattvas respect the Sravaka beings. As the Sutra (Sutra, Buddhist scripture) says, Bodhisattvas should not be disrespectful to the Sravaka assembly. Therefore, praising the merits of the Sravakas is also to make others generate pure faith in the Sravaka beings. In this assembly, there are also other listeners and compilers of the Dharma, but here only two assemblies are briefly mentioned because they are the most supreme. As the scripture says later, all the great assemblies of Devas (Devas, gods), Humans (Humans), Asuras (Asuras, a type of divine being), etc. in the world, after hearing what the Buddha said, were very happy and accepted it with faith and practiced it accordingly. Earlier, it was said that the pure land is characterized by the most supremely free and pure consciousness. Why are there Sravakas and others in the assembly? Isn't this contradictory?
？有何相違？諸聲聞等同菩薩見，故成相違；若聲聞等亦如是見，可作是說。諸聲聞等雖預此會，障見凈妙，業所礙故。猶如生盲不見如是凈妙境界，不可難言，既不能見不應在眾，以雖不見如是凈妙，而見穢土化身說故。雖同一會，自業力故所見各異，如見真金謂為火等，如於一處四種眾生各別見等。或復如來神力加被，令暫得見聞說妙法，此是如來不思議力，不可難以根地度等，化亦無過，為欲莊嚴說法會故，或佛化作，或諸菩薩之所化作。
經曰：與無量大聲聞眾俱，一切調順皆是佛子，心善解脫、慧善解脫、戒善清凈，趣求法樂，多聞聞持其聞積集，善思所思、善說所說、善作所作，捷慧速慧，利慧出慧，勝抉擇慧大慧廣慧，及無等慧，慧寶成就。具足三明，逮得第一現法樂住，大凈福田威儀寂靜，大忍柔和成就無減，已善奉行如來聖教。
論曰：
無量大聲聞眾者，其數甚多難可算計，故名無量。聞佛言音而入聖道，故名聲聞。並出家僧，故名為眾。一切皆是最極利根波羅蜜多種性聲聞，故名為大。有義皆住無學果位故名為大。如實義者，皆是不定種性聲聞，得小果已趣大菩提，故名為大。或眾數多故名為大，如今大眾。一切調順者，有義有學離見所斷一百一十二種分別粗重煩惱，不𢤱
【現代漢語翻譯】 現代漢語譯本 有何相違？如果諸位聲聞和菩薩的見解相同，那才構成相違；如果聲聞等也像菩薩那樣見，才可以這樣說。諸位聲聞雖然參與了這次法會，但因為業力的阻礙，無法見到清凈微妙的境界。就像天生的盲人看不見這樣的清凈微妙境界一樣，不能因此責難說，既然看不見就不應該參加法會，因為他們雖然看不見清凈微妙的境界，卻能看見穢土中的化身佛在說法。雖然在同一個法會上，由於各自的業力不同，所見到的也各不相同，就像看見真金卻誤以為是火一樣，就像在同一個地方，四種眾生所見到的景象各不相同一樣。或者，這是如來佛的神力加持，讓他們暫時能夠見到和聽聞所說的妙法，這是如來不可思議的力量，不能用根、地、度等來衡量。化身佛也沒有過失，是爲了莊嚴說法法會，或者是佛陀化現的，或者是諸位菩薩化現的。
經文說：『與無量大聲聞眾在一起，一切都已調伏柔順，都是佛的弟子，內心得到善妙的解脫，智慧得到善妙的解脫，戒律清凈，追求佛法的喜樂，聽聞很多佛法並且能夠記住，將聽聞的佛法積累起來，善於思考所思考的，善於說所說的，善於做所做的，具有敏捷的智慧、快速的智慧、銳利的智慧、超群的智慧、殊勝的決斷智慧、廣大的智慧以及無與倫比的智慧，成就了智慧之寶。』具足三明（宿命明、天眼明、漏盡明），獲得第一的現世安樂，是廣大的清凈福田，威儀寂靜，具有大忍辱和大柔和，成就了沒有減少的功德，已經很好地奉行了如來的聖教。
論中說：
『無量大聲聞眾』，指的是數量非常多，難以計算，所以稱為『無量』。聽聞佛的言語聲音而進入聖道，所以稱為『聲聞』。並且是出家的僧人，所以稱為『眾』。一切都是最極利根的波羅蜜多種性的聲聞，所以稱為『大』。有的說法是，他們都安住在無學果位，所以稱為『大』。如實的意義是，他們都是不定種性的聲聞，得到小果之後趣向大菩提，所以稱為『大』。或者因為人數眾多，所以稱為『大』，就像現在的大眾一樣。『一切調順』，有的說法是，有學的聖者已經遠離了見所斷的一百一十二種分別粗重煩惱，不再……
【English Translation】 English version What contradiction is there? If all the Shravakas (hearers of the Buddha's teachings) see the same as the Bodhisattvas (enlightenment beings), then there would be a contradiction; if the Shravakas also see in the same way, then it could be said. Although the Shravakas are present at this assembly, they are obstructed from seeing the pure and wonderful realms due to their karmic hindrances. Just as a person born blind cannot see such pure and wonderful realms, it cannot be argued that since they cannot see, they should not be in the assembly, because although they cannot see such pure and wonderful realms, they can see the transformation body (Nirmanakaya) in the impure lands speaking the Dharma (teachings). Although in the same assembly, due to their own karmic forces, what they see is different, like seeing true gold and mistaking it for fire, or like in one place, four kinds of beings each seeing differently. Or, it may be due to the Buddha's divine power, causing them to temporarily see and hear the wonderful Dharma being spoken. This is the inconceivable power of the Tathagata (Buddha), and cannot be measured by roots, grounds, or degrees. The transformation is also without fault, for the sake of adorning the Dharma assembly, either transformed by the Buddha, or transformed by the Bodhisattvas.
The Sutra (Buddhist scripture) says: 'Together with immeasurable great Shravaka assemblies, all are tamed and subdued, all are children of the Buddha, their minds are well liberated, their wisdom is well liberated, their precepts are well purified, they seek the joy of the Dharma, they have heard much and retain what they have heard, they accumulate what they have heard, they contemplate well what they contemplate, they speak well what they speak, they do well what they do, they have quick wisdom, swift wisdom, sharp wisdom, outstanding wisdom, superior decisive wisdom, great wisdom, vast wisdom, and incomparable wisdom, they have accomplished the treasure of wisdom.' They are complete with the Three Clear Knowledges (threefold wisdom: knowledge of past lives, knowledge of the future, and knowledge of the extinction of defilements), they have attained the foremost dwelling in the present life with joy, they are great pure fields of merit, their demeanor is peaceful and quiet, they have great patience and gentleness, they have accomplished without diminution, they have well practiced the Tathagata's holy teachings.
The Treatise (commentary) says:
'Immeasurable great Shravaka assemblies' refers to a number that is very large and difficult to calculate, therefore it is called 'immeasurable'. They enter the holy path by hearing the Buddha's words and sounds, therefore they are called 'Shravakas'. And they are ordained monks, therefore they are called 'assemblies'. All are Shravakas of the most sharp-rooted Paramita (perfection) lineage, therefore they are called 'great'. Some say that they all dwell in the fruit of no-more-learning (Arhatship), therefore they are called 'great'. The true meaning is that they are all Shravakas of uncertain lineage, who, after attaining the small fruit, turn towards great Bodhi (enlightenment), therefore they are called 'great'. Or because the number of people is large, therefore they are called 'great', like the present assembly. 'All are tamed and subdued', some say that the learners have already left the one hundred and twelve kinds of coarse and heavy afflictions of discrimination that are severed by seeing, no longer...
悷故，猶如良馬，名為調順。有義無學離見修斷一百二十八種煩惱，不剛強故，猶如真金，名為調順。如實義者，皆是迴向菩提種性，一切堪能發趣大果，隨佛意轉如聰慧象，故名調順。由佛教力彼聖道生，故名佛子。如說皆從世尊口生，正法生故。有義皆是趣大聲聞，能紹佛種令不斷絕，故名佛子。心善解脫者，離三界貪故，如說離貪心得解脫。慧善解脫者，已離一切染污無明故，如說離於無明慧得解脫。戒善清凈者，如契經說，具足六支名戒善凈，謂住凈尸羅善自防守，別解律儀軌則所行皆悉具足，于微細罪見大怖畏，受學學處，或復皆得無漏戒故，名善清凈。如實義者，住無學位迴向大乘，自分戒凈修菩薩戒，故名善凈。趣求法樂者，求正法時欲趣大樂，謂佛菩提不求餘事，或求法時為令他樂無求過意，離惡威儀。如實義者，此大聲聞專求法樂，不求名聞利養恭敬，無量經典初中後分皆能聽受，故名多聞；隨所聞義皆能憶持令不忘失，故名聞持；數習文義令其堅住，是故說名其聞積集。世間愚夫，惡思所思、惡說所說、惡作所作；出世聖者，超過彼法與彼相違，是故說名善思所思、善說所說、善作所作，三業清凈隨智慧行。于佛所說法毗柰耶，速入其義，故名捷慧。即於此中多入其義，故名速慧，能多行者說名
【現代漢語翻譯】 現代漢語譯本 『悷故』（頑固），就像良馬一樣，被稱為『調順』（馴服）。有義是說，因為沒有學習而遠離了見修所斷的一百二十八種煩惱，不剛強，就像真金一樣，被稱為『調順』。如實義是說，這些都是迴向菩提的種性，一切堪能發起趨向大果，隨順佛的意願運轉，就像聰慧的像一樣，所以名叫『調順』。由於佛教的力量，這些聖道得以產生，所以名叫『佛子』。正如所說，一切都從世尊口中生出，因為正法而生。有義是說，這些都是趨向大聲聞，能夠繼承佛的種性，使之不斷絕，所以名叫『佛子』。心善於解脫，是因為遠離了三界的貪慾，正如所說，『離貪心得解脫』。慧善於解脫，是因為已經遠離了一切染污的無明，正如所說，『離於無明慧得解脫』。戒善於清凈，正如契經所說，具足六支名叫戒善凈，即安住于清凈的尸羅（戒律），善於自我防守，別解脫律儀的軌則和行為都完全具足，對於微小的罪過也見到大的怖畏，受持學習學處，或者全部都得到無漏戒，所以名叫『善清凈』。如實義是說，安住在無學位，迴向大乘，以自己的戒律清凈來修菩薩戒，所以名叫『善凈』。趣求法樂的人，在尋求正法的時候，想要趨向大樂，即佛菩提，不尋求其他的事情，或者在尋求法的時候，爲了使他人快樂，沒有過分的要求，遠離惡劣的威儀。如實義是說，這些大聲聞專心尋求法樂，不尋求名聞利養恭敬，無量經典的初中後分都能聽受，所以名叫『多聞』；隨所聽聞的意義都能憶持，使之不忘失，所以名叫『聞持』；多次練習文句和意義，使之堅固安住，所以說名叫『其聞積集』。世間的愚夫，惡思所思、惡說所說、惡作所作；出世間的聖者，超過了這些法，與這些法相反，所以說名叫善思所思、善說所說、善作所作，三業清凈，隨順智慧而行。對於佛所說的法和毗柰耶（戒律），迅速地進入其中的意義，所以名叫『捷慧』。即於此中多多地進入其中的意義，所以名叫『速慧』，能夠多多地修行的人，被稱為……
【English Translation】 English version 『Lì gù』 (stubbornness), is like a good horse, called 『tiáo shùn』 (tamed). 『Yǒu yì』 (some meanings) means that because one has not learned and has distanced oneself from the one hundred and twenty-eight kinds of afflictions severed by seeing and cultivation, and is not rigid, like true gold, it is called 『tiáo shùn』. 『Rú shí yì』 (the true meaning) means that these are all turning towards the Bodhi nature, everything is capable of initiating and moving towards great fruits, following the Buddha's will to turn, like a wise elephant, so it is called 『tiáo shùn』. Because of the power of Buddhism, these holy paths are produced, so they are called 『Fó zǐ』 (Buddha's children). As it is said, everything comes from the mouth of the World Honored One, because the right Dharma is born. 『Yǒu yì』 (some meanings) means that these are all heading towards the great Śrāvakas, able to inherit the Buddha's nature, so that it is not cut off, so it is called 『Fó zǐ』 (Buddha's children). The mind is well liberated because it is far from the greed of the three realms, as it is said, 『liberation from greed is liberation of the mind』. Wisdom is well liberated because it has already distanced itself from all defiled ignorance, as it is said, 『liberation from ignorance is liberation of wisdom』. Precepts are well purified, as the sutras say, having the six branches is called the purity of precepts, that is, abiding in pure Śīla (precepts), being good at self-defense, the rules and behaviors of the Prātimokṣa are fully complete, seeing great fear in even the smallest sins, receiving and learning the learning places, or all obtaining the un-outflow precepts, so it is called 『good purity』. 『Rú shí yì』 (the true meaning) means that abiding in the state of no-learning, turning towards the Mahāyāna, using one's own purity of precepts to cultivate the Bodhisattva precepts, so it is called 『good purity』. Those who seek the joy of Dharma, when seeking the right Dharma, want to move towards great joy, that is, Buddha's Bodhi, not seeking other things, or when seeking the Dharma, in order to make others happy, without excessive demands, away from evil demeanor. 『Rú shí yì』 (the true meaning) means that these great Śrāvakas are focused on seeking the joy of Dharma, not seeking fame, profit, offerings, and respect, and can listen to the beginning, middle, and end parts of countless scriptures, so it is called 『much hearing』; they can remember and hold the meaning of what they hear, so that it is not forgotten, so it is called 『holding what is heard』; repeatedly practicing the words and meanings, making them firm and abiding, so it is said to be 『accumulating what is heard』. Worldly fools think evil thoughts, speak evil words, and do evil deeds; transcendent saints surpass these dharmas and are contrary to them, so it is said to be thinking good thoughts, speaking good words, and doing good deeds, the three karmas are pure, following wisdom to act. For the Dharma and Vinaya (discipline) spoken by the Buddha, quickly entering into its meaning, so it is called 『quick wisdom』. That is, entering into its meaning many times, so it is called 『fast wisdom』, those who can practice a lot are called...
速故。入微細義故名利慧。得能出離生死妙慧故名出慧。此慧能為涅槃了因，是故說名勝抉擇慧。勝抉擇故名勝抉擇，即是涅槃，此慧能為彼了因故，依彼立名。問答抉擇無窮盡故，名為大慧。深廣圓滿善通達故，名為廣慧。有本復說甚深妙慧，謂他不能窮其底故。于軟根等諸聲聞眾，此慧勝故名無等慧。此慧能招最上義故，名為慧寶。是諸聲聞具此慧寶，是故說名慧寶成就。具足三明者，謂得無學三種明故。云何名為無學三明？一、宿住隨念智證通明；二、死生智證通明；三、漏盡智證通明。無學利根所得三通，除染不染三際愚故，說有三明。有義明者以慧為性，慧能除闇故說為明。有義無癡善根為性翻無明故，逮得第一現法樂住者，證得不退勝靜慮故。大凈福田者，永離煩惱如世良田，速能生長廣大果故。威儀寂靜者，一切威儀正知住故。大忍柔和成就無減者，于苦堪耐易共住故。已善奉行如來聖教者，諸有所作已圓滿故。如來聖教本為有情出生死苦，是諸聲聞位登無學皆出生死，故善奉行如來聖教。
若爾，何故復為說法？為令迴向大菩提故。是諸聲聞皆住無學，盡此一報必入永滅無餘涅槃，寂靜安樂與佛無異，如餘論說。
何故引彼趣大菩提長時受苦？變易位中無諸苦受，斯有何過。行苦有故，
【現代漢語翻譯】 現代漢語譯本：因為能深入微細的意義，所以稱為利慧（sharp wisdom）。因為能獲得出離生死的微妙智慧，所以稱為出慧（transcendent wisdom）。這種智慧能成為涅槃的了因（direct cause），因此被稱為勝抉擇慧（superior decisive wisdom）。勝抉擇（superior decisiveness）即是涅槃，這種智慧能成為涅槃的了因，所以依涅槃而立名。因為問答抉擇無窮無盡，所以稱為大慧（great wisdom）。因為深廣圓滿且善於通達，所以稱為廣慧（vast wisdom）。有的版本又說是甚深妙慧（profound and subtle wisdom），意思是他人不能窮盡其底蘊。對於軟根性等諸聲聞眾來說，這種智慧殊勝，所以稱為無等慧（unequalled wisdom）。這種智慧能招感最上的意義，所以稱為慧寶（wisdom treasure）。這些聲聞具有這種慧寶，所以被稱為慧寶成就（accomplishment of wisdom treasure）。 具足三明（possessing the three kinds of knowledge）者，是指獲得無學（Arhatship）的三種明（vidya）故。什麼叫做無學三明呢？一、宿住隨念智證通明（knowledge of previous lives）；二、死生智證通明（knowledge of the death and rebirth of beings）；三、漏盡智證通明（knowledge of the extinction of outflows）。無學利根（sharp faculties）所得的三通（three superknowledges），能去除染污和不染污的三際愚（ignorance of the three times），所以說有三明。有的解釋說明（明，vidya）的體性是慧（prajna），慧能去除黑暗，所以說為明。有的解釋說以無癡善根（non-delusion）為體性，因為能翻轉無明（ignorance），所以能獲得第一現法樂住（supreme bliss in this very life），證得不退轉的殊勝禪定。大凈福田（great pure field of merit）是指永遠遠離煩惱，如同世間的良田，能迅速生長廣大的果實。威儀寂靜（dignified and tranquil）是指一切威儀都安住在正知（right knowledge）中。大忍柔和成就無減（great patience, gentleness, accomplishment, and undiminished）是指能夠忍受痛苦，容易相處。已善奉行如來聖教（has well practiced the Buddha's teachings）是指諸有所作都已經圓滿。如來聖教本來是爲了讓有情（sentient beings）脫離生死苦海，這些聲聞位登無學，都已脫離生死，所以說善於奉行如來聖教。 如果這樣，為什麼還要為他們說法呢？爲了讓他們迴向大菩提（great Bodhi）。這些聲聞都安住在無學果位，盡此一報必定進入永滅無餘涅槃（Nirvana without remainder），寂靜安樂與佛沒有差別，如其他論典所說。 為什麼要引導他們趣向大菩提，長時受苦呢？在變易位（state of change）中沒有諸苦受，這有什麼過失呢？因為有行苦（suffering of change）的緣故。
【English Translation】 English version: Because it can penetrate subtle meanings, it is called 'Li Hui' (利慧, sharp wisdom). Because it can attain the subtle wisdom of liberation from birth and death, it is called 'Chu Hui' (出慧, transcendent wisdom). This wisdom can be the direct cause of Nirvana, therefore it is called 'Sheng Jue Ze Hui' (勝抉擇慧, superior decisive wisdom). 'Sheng Jue Ze' (勝抉擇, superior decisiveness) is Nirvana itself, and this wisdom can be its direct cause, hence the name is based on Nirvana. Because questioning and answering, and decisive analysis are endless, it is called 'Da Hui' (大慧, great wisdom). Because it is profound, vast, complete, and well-understood, it is called 'Guang Hui' (廣慧, vast wisdom). Some versions also say 'Shen Shen Miao Hui' (甚深妙慧, profound and subtle wisdom), meaning that others cannot fathom its depths. For the Shravakas (聲聞, Hearers) of soft faculties and others, this wisdom is superior, so it is called 'Wu Deng Hui' (無等慧, unequalled wisdom). This wisdom can attract the highest meaning, so it is called 'Hui Bao' (慧寶, wisdom treasure). These Shravakas possess this wisdom treasure, so they are said to have 'Hui Bao Cheng Jiu' (慧寶成就, accomplishment of wisdom treasure). Those who 'Ju Zu San Ming' (具足三明, possess the three kinds of knowledge) means they have attained the three 'Ming' (明, vidya) of the 'Wu Xue' (無學, Arhatship). What are the three 'Wu Xue San Ming'? First, 'Su Zhu Sui Nian Zhi Zheng Tong Ming' (宿住隨念智證通明, knowledge of previous lives); second, 'Si Sheng Zhi Zheng Tong Ming' (死生智證通明, knowledge of the death and rebirth of beings); third, 'Lou Jin Zhi Zheng Tong Ming' (漏盡智證通明, knowledge of the extinction of outflows). The three 'Tong' (通, superknowledges) attained by those with sharp faculties in 'Wu Xue' can remove the ignorance of the three times, both defiled and undefiled, so it is said to have three 'Ming'. Some explanations say that the nature of 'Ming' (明, vidya) is 'Hui' (慧, prajna), and 'Hui' can remove darkness, so it is called 'Ming'. Some explanations say that it takes 'Wu Chi Shan Gen' (無癡善根, non-delusion) as its nature, because it can reverse 'Wu Ming' (無明, ignorance), so it can attain the 'Di Yi Xian Fa Le Zhu' (第一現法樂住, supreme bliss in this very life), proving the non-retrogressive superior 'Jhana' (禪定, meditative absorption). 'Da Jing Fu Tian' (大凈福田, great pure field of merit) refers to being forever free from afflictions, like a good field in the world, which can quickly grow vast fruits. 'Wei Yi Ji Jing' (威儀寂靜, dignified and tranquil) means that all deportment abides in 'Zheng Zhi' (正知, right knowledge). 'Da Ren Rou He Cheng Jiu Wu Jian' (大忍柔和成就無減, great patience, gentleness, accomplishment, and undiminished) means being able to endure suffering and being easy to get along with. 'Yi Shan Feng Xing Ru Lai Sheng Jiao' (已善奉行如來聖教, has well practiced the Buddha's teachings) means that all actions have been completed. The Buddha's teachings were originally intended to liberate sentient beings from the suffering of birth and death, and these Shravakas have attained the position of 'Wu Xue' and have been liberated from birth and death, so it is said that they are good at practicing the Buddha's teachings. If so, why do you still preach to them? It is to make them dedicate themselves to 'Da Pu Ti' (大菩提, great Bodhi). These Shravakas all abide in the fruit of 'Wu Xue', and after this life they will surely enter 'Yong Mie Wu Yu Nie Pan' (永滅無餘涅槃, Nirvana without remainder), which is peaceful and happy and no different from the Buddha, as other treatises say. Why lead them to 'Da Pu Ti' and suffer for a long time? There is no suffering in the 'Bian Yi Wei' (變易位, state of change), so what is wrong with that? Because there is the suffering of change.
是為大過。雖經此苦，令得如來三身功德大喜大樂，故無有過。一切大樂不過涅槃。彼已證得，復何所少更求菩提涅槃？雖有寂滅安樂而無受樂，三菩提樂斷受樂等，無量功德何用行苦有為樂耶？有為無漏猶如涅槃，是無漏故，非行苦攝。又若成佛能化無量所化有情出生死故，已成佛者，無此能耶！無始時來眾生法爾，能化所化種性相屬，不相屬者即無化能，是故如來種種方便，化諸有情令得佛果，化彼所化。
若爾聲聞或除七生，或除一生，或除上界處處一生，餘一切生得非擇滅，或一切生皆非擇滅。云何更經三無數劫修菩提因而得佛耶？雖諸煩惱所潤分段得非擇滅，而由願力受變易生，三無數劫修菩提因無有過失。非擇滅者，眾緣不具，於此時中畢竟不生，非永不生。彼雖長時住在生死，由定願力資感生因，令其功能多時生果，即此一身展轉增勝乃至成佛，如延壽法更不受生。故論說言。
問：迴向菩提聲聞，為住無餘依涅槃界，發趣無上正等菩提，為住有餘依涅槃界耶？
答：唯住有餘依涅槃界中可有此事。所以者何？以無餘依涅槃界中，遠離一切發起事業，一切功用皆悉止息。
問：若唯住有餘依涅槃界中發趣無上正等菩提者，云何但由一生便能證得無上正等菩提？所以者何？阿羅
【現代漢語翻譯】 現代漢語譯本：這是很大的過失。雖然經歷了這些苦難，卻能獲得如來三身（Dharmakaya, Sambhogakaya, Nirmanakaya，法身、報身、應身）的功德，獲得極大的喜悅和快樂，所以沒有過失。一切最大的快樂都比不上涅槃（Nirvana，寂滅）。他們已經證得了涅槃，還缺少什麼，還需要尋求菩提（Bodhi，覺悟）和涅槃呢？雖然有寂滅的安樂，卻沒有感受快樂的人，三菩提的快樂斷絕了感受快樂等等，無量的功德，為什麼要實行苦的有為之樂呢？有為的無漏之樂就像涅槃一樣，因為它沒有煩惱，所以不屬於行苦的範疇。而且，如果成了佛，就能教化無量可以被教化的眾生脫離生死，已經成佛的人，難道沒有這種能力嗎？從無始以來，眾生自然而然地具有能教化和被教化的種性關係，沒有這種關係就無法教化，所以如來用種種方便，教化眾生，讓他們獲得佛果，教化他們所能教化的對象。 如果這樣，聲聞（Sravaka，聲聞乘的修行者）或者去除七次轉生，或者去除一次轉生，或者去除上界各處的一次轉生，其餘一切轉生都得到非擇滅（Pratisankhyanirodha，通過智慧力量達到的滅盡），或者一切轉生都得到非擇滅。為什麼還要經歷三大阿僧祇劫（asamkhya kalpas，極長的時間單位）修菩提因才能成佛呢？雖然各種煩惱所滋潤的分段生死（Samsara，輪迴）得到了非擇滅，但由於願力的作用，還會承受變易生死（一種更微細的生死形式），所以三大阿僧祇劫修菩提因並沒有過失。非擇滅是指各種因緣不具備，在這個時候，畢竟不會產生，但不是永遠不產生。他們雖然長時間地停留在生死之中，但由於禪定的力量和願力的資助，感應到產生的原因，使它的功能在很長時間內產生結果，就在這一身中逐漸增長，直到成佛，就像延長壽命的方法一樣，不再承受轉生。所以論中說： 問：迴向菩提的聲聞，是住在無餘依涅槃界（nirupadhisesa-nirvana，沒有煩惱殘餘的涅槃），發起無上正等菩提心，還是住在有餘依涅槃界（saupadhisesa-nirvana，仍有煩惱殘餘的涅槃）呢？ 答：只有住在有餘依涅槃界中才可能有這種事情。為什麼呢？因為在無餘依涅槃界中，遠離了一切發起事業，一切功用都停止了。 問：如果只有住在有餘依涅槃界中才能發起無上正等菩提心，為什麼只用一生就能證得無上正等菩提呢？為什麼呢？阿羅漢（Arhat，斷盡煩惱的聖者）
【English Translation】 English version: This is a great fault. Although experiencing these sufferings, one can attain the merits of the three bodies of the Tathagata (Trikaya, the three bodies of a Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), and obtain great joy and happiness, so there is no fault. All the greatest happiness is not comparable to Nirvana (extinction). They have already attained Nirvana, what else do they lack, what else do they need to seek Bodhi (enlightenment) and Nirvana? Although there is the bliss of extinction, there is no one to experience the bliss, the bliss of the three Bodhis is cut off from experiencing bliss, etc., with immeasurable merits, why practice the suffering of conditioned happiness? Conditioned, unconditioned bliss is like Nirvana, because it is without defilements, so it is not included in the category of suffering. Moreover, if one becomes a Buddha, one can transform countless sentient beings who can be transformed to escape from birth and death, does one who has already become a Buddha not have this ability? From beginningless time, sentient beings naturally have the nature of being able to transform and be transformed, without this relationship there is no ability to transform, therefore the Tathagata uses various skillful means to transform sentient beings, allowing them to attain Buddhahood, transforming those whom they can transform. If so, Sravakas (Disciples who hear and follow the teachings) either eliminate seven births, or eliminate one birth, or eliminate one birth in each of the upper realms, and all other births attain Pratisankhyanirodha (cessation through wisdom), or all births attain Pratisankhyanirodha. Why then go through three asamkhya kalpas (incalculable eons) cultivating the cause of Bodhi to become a Buddha? Although the segmented existence (Samsara, cycle of rebirth) nourished by various afflictions attains Pratisankhyanirodha, due to the power of vows, one still undergoes variational existence (a more subtle form of existence), so there is no fault in cultivating the cause of Bodhi for three asamkhya kalpas. Pratisankhyanirodha means that various conditions are not present, and at this time, it will definitely not arise, but it is not that it will never arise. Although they remain in Samsara for a long time, due to the power of Samadhi (meditative absorption) and the assistance of vows, they sense the cause of arising, causing its function to produce results for a long time, and in this very body it gradually increases until becoming a Buddha, like the method of prolonging life, no longer undergoing rebirth. Therefore, the treatise says: Question: A Sravaka who dedicates himself to Bodhi, does he reside in the Nirupadhisesa-Nirvana realm (Nirvana without remainder), initiating the unsurpassed, perfect and complete Bodhi, or does he reside in the Saupadhisesa-Nirvana realm (Nirvana with remainder)? Answer: Only residing in the Saupadhisesa-Nirvana realm can this happen. Why? Because in the Nirupadhisesa-Nirvana realm, one is far from all initiating activities, and all functions cease. Question: If one can only initiate the unsurpassed, perfect and complete Bodhi while residing in the Saupadhisesa-Nirvana realm, why can one attain the unsurpassed, perfect and complete Bodhi in just one lifetime? Why? An Arhat (one who has extinguished all afflictions)
漢等尚當無有所餘一生，何況當有多生相續？
答：由彼要當增諸壽行方能成辦，世尊多分依此迴向菩提聲聞，密意說言：「若有善修四神足已，能住一劫或餘一劫。」餘一劫者，此中意說過於一劫。彼雖如是增益壽行，發趣無上正等菩提，而所修行極成遲鈍，樂涅槃故。不如初心始業菩薩，彼既如是增壽行已，留有根身別作化身，同法者前方便示現於無餘依涅槃界中而般涅槃。由此因緣皆作是念：「某名尊者于無餘依涅槃界中已般涅槃，彼以所留有根實身，即於此界贍部洲中隨其所樂遠離而住，一切諸天尚不能睹，何況其餘眾生能見？」彼于涅槃多樂住故，于遍遊行彼彼世界親近供養佛菩薩中，及於修習菩提資糧諸聖道中，若放逸時，諸佛菩薩數數覺悟。彼覺悟已，于所修行能不放逸。複次，迴向菩提聲聞，或於學位即能棄捨求聲聞愿，或無學位方能棄捨，由彼根性有差別故，所待眾緣有差別故。如是若在無學位中迴向菩提，由定願力數數資昔感現身因，令于長時生果相續，漸漸增勝，乃至成佛功能方盡。此報雖親有漏因感，然由無漏定愿資助，名不思議變易生死，無漏定愿不思議故。若有學位迴向菩提，或隨煩惱感生勢力，感彼生已，于最後生伏諸煩惱，起定願力資後身因，如前道理乃至成佛。或迴心已即
【現代漢語翻譯】 現代漢語譯本：既然阿羅漢尚且不能無餘地度過一生，又怎麼會有多生相續呢？
回答：因為他們必須增長壽命才能成就（阿羅漢果位），世尊大多是根據這種迴向菩提的聲聞（阿羅漢），秘密地說道：『如果有人善於修習四神足，就能住世一劫或者超過一劫。』 超過一劫的意思是，這裡指的是超過一個大劫。他們雖然這樣增長壽命，發起無上正等菩提心，但因為樂於涅槃，所以修行極其遲緩。不如最初發心的菩薩，他們這樣增長壽命后，留下有根之身，另外化作化身，在同修道友面前方便示現於無餘依涅槃界中而入滅。因為這個緣故，大家都認為：『某某尊者已經在無餘依涅槃界中入滅，他以所留下的有根之實身，就在這個贍部洲中隨其所樂遠離而住，一切諸天尚且不能看見，更何況其餘眾生能夠看見呢？』 他們因為樂於住在涅槃中，所以在遍佈各個世界親近供養佛菩薩，以及修習菩提資糧的各種聖道中，如果放逸時，諸佛菩薩會多次覺悟他們。他們覺悟后，對於所修行的能夠不放逸。此外，迴向菩提的聲聞，或者在有學位（指須陀洹、斯陀含、阿那含）就能捨棄求聲聞果的願望，或者在無學位（阿羅漢）才能捨棄，因為他們的根性有差別，所等待的眾緣有差別。像這樣如果在無學位中迴向菩提，由定力和願力多次資助過去感得現身的因，令其在長時間內生果相續，漸漸增長殊勝，乃至成佛的功能才窮盡。這種果報雖然是親近有漏因所感，但由於無漏定力和願力的資助，名為不可思議的變易生死，因為無漏定力和願力不可思議。如果有學位迴向菩提，或者隨順煩惱感生的勢力，感得彼生后，在最後一生伏斷諸煩惱，起定力和願力資助後世的因，如前面的道理乃至成佛。或者回心已即
【English Translation】 English version: Since an Arhat cannot even completely exhaust one lifetime, how could there be a continuation of multiple lifetimes?
Answer: Because they must increase their lifespan to accomplish (the Arhat state), the World Honored One mostly, based on these Shravakas (Arhats) who dedicate their merit towards Bodhi, secretly said: 'If someone skillfully cultivates the Four Divine Abodes, they can abide for one kalpa or more than one kalpa.' 'More than one kalpa' means, in this context, exceeding one great kalpa. Although they increase their lifespan in this way and generate the aspiration for unsurpassed, perfect, and complete Bodhi, their practice is extremely slow because they delight in Nirvana. They are not as good as Bodhisattvas who have just begun their practice. After increasing their lifespan in this way, they leave behind their physical body with roots and separately create a transformation body, conveniently demonstrating entering Parinirvana in the realm of Nirvana without remainder in front of fellow practitioners. Because of this reason, everyone thinks: 'So-and-so Venerable One has already entered Parinirvana in the realm of Nirvana without remainder. With the real body with roots that he left behind, he abides far away in this Jambudvipa continent according to his liking. Even all the devas cannot see him, let alone other sentient beings?' Because they delight in abiding in Nirvana, if they are negligent in approaching and making offerings to Buddhas and Bodhisattvas throughout various worlds, and in cultivating the various holy paths that are the accumulations for Bodhi, the Buddhas and Bodhisattvas will awaken them repeatedly. After they are awakened, they can be diligent in their practice. Furthermore, Shravakas who dedicate their merit towards Bodhi may abandon their aspiration for the Shravaka fruit while still in the stage of learning (referring to Srotapanna, Sakradagamin, Anagamin), or they may abandon it only when they are in the stage of no-more-learning (Arhat), because their inherent nature is different, and the conditions they await are different. If they dedicate their merit towards Bodhi while in the stage of no-more-learning, through the power of Samadhi and vows, they repeatedly support the causes from the past that resulted in their present body, causing the fruition to continue for a long time, gradually increasing in excellence, until the function of becoming a Buddha is exhausted. Although this retribution is felt due to causes close to defilement, it is called inconceivable transformational birth and death because it is supported by undefiled Samadhi and vows, because undefiled Samadhi and vows are inconceivable. If someone in the stage of learning dedicates their merit towards Bodhi, or follows the power of afflictions to feel the force of birth, after feeling that birth, they subdue all afflictions in their last life, generate the power of Samadhi and vows to support the causes of future lives, like the previous reasoning, until they become a Buddha. Or, after turning their mind, they immediately
伏煩惱，起定願力資現身因，如前道理乃至成佛。諸用無漏定愿資助非煩惱者，皆不思議變易身攝。若煩惱力所感異熟分段身攝，若說聲聞是化所作，不須如是問答分別。
經曰：復有無量菩薩摩訶薩，從諸佛土俱來集會，皆住大乘，游大乘法，于諸眾生其心平等，離諸分別及不分別種種分別，摧諸魔怨，遠離一切聲聞獨覺繫念分別，廣大法味喜樂所持，超五怖畏，一向趣入不退轉位，息諸眾生一切苦惱所逼迫地而現在前，妙生菩薩而為上首。
論曰：
所言菩薩摩訶薩者，謂諸薩埵求菩提故。此通三乘，為簡取大，故須復說摩訶薩言。又緣菩提薩埵為境，故名菩薩，具足自利利他大愿，求大菩提利有情故。又薩埵者是勇猛義，精進勇猛求大菩提，故名菩薩。此通諸位，今取地上諸大菩薩，是故復說摩訶薩言。何故贊說菩薩功德？為舍眾生輕慢心故，有作是言：「讚聲聞眾久修梵行，諸菩薩眾應當敬禮。」又令眾生起凈信故，菩薩尚有如是功德，何況如來！於此贊說菩薩德中，顯諸菩薩有三大事名摩訶薩：一者數大，以無量故；二者德大，謂住大乘游大乘等；三者業大，謂息眾生諸苦惱故，利樂有情是菩薩業。從諸佛土俱來集會者，謂從十方種種佛土，為聽法故俱來集會，亦應有此索訶世界菩薩來
【現代漢語翻譯】 現代漢語譯本 降伏煩惱，生起以禪定願力為資糧而顯現的身因，如前面的道理一樣乃至成就佛果。所有以無漏禪定願力資助而非煩惱所致的身，都屬於不可思議的變易身所攝。如果是煩惱之力所感的異熟分段身所攝，如果說聲聞是化身所作，就不需要這樣問答分別了。
經文說：『又有無量菩薩摩訶薩（bodhisattva-mahāsattva， महान्तः बोधिसत्त्वाः，大菩薩），從各佛土一同前來集會，都安住于大乘（Mahāyāna，महायान，偉大的交通工具），遊歷大乘之法，對於一切眾生其心平等，遠離各種分別以及不分別的種種分別，摧毀各種魔怨，遠離一切聲聞（Śrāvaka，श्रावक，聽眾）獨覺（Pratyekabuddha，प्रत्येकबुद्ध，獨覺佛）的繫念分別，以廣大的法味喜樂所持，超越五種怖畏，一心趣入不退轉位，平息一切眾生被一切苦惱所逼迫的境地而現在於眼前，以妙生菩薩為首。』
論曰：
所說的菩薩摩訶薩，是指那些爲了求菩提（bodhi，बोधि，覺悟）的眾生。這通於三乘（triyāna，त्रियान，三種交通工具），爲了簡別而取大乘，所以需要再說摩訶薩這個詞。又因為以菩提薩埵為境界，所以名為菩薩，具足自利利他的大愿，爲了求得大菩提而利益有情眾生。又薩埵是勇猛的意思，精進勇猛地求得大菩提，所以名為菩薩。這通於各個階位，現在取地上諸大菩薩，所以再說摩訶薩這個詞。為什麼要贊說菩薩的功德？爲了捨棄眾生輕慢之心，有人這樣說：『讚歎聲聞眾長久修行梵行，諸菩薩眾應當敬禮。』又爲了令眾生生起清凈的信心，菩薩尚且有這樣的功德，何況如來！在此贊說菩薩功德之中，顯示諸菩薩有三件大事而名為摩訶薩：一是數量大，因為無量；二是德行大，指安住于大乘、遊歷大乘等；三是事業大，指平息眾生各種苦惱，利益安樂有情眾生是菩薩的事業。從各佛土一同前來集會，是指從十方種種佛土，爲了聽法而一同前來集會，也應該有此索訶（Sahā，सहा，娑婆）世界的菩薩前來。
【English Translation】 English version Subduing afflictions, generating the cause for manifestation of the body based on the power of meditative vows, following the previous reasoning up to the attainment of Buddhahood. All bodies supported by undefiled meditative vows rather than afflictions are included within the inconceivable transformation body. If it is included within the fruition-segmentation body caused by the power of afflictions, and if it is said that the Śrāvakas (listeners) are created by transformation, then such questions and answers are unnecessary.
The Sutra says: 'Again, there were immeasurable Bodhisattva-Mahāsattvas (great Bodhisattvas) who came together from various Buddha-lands, all abiding in the Mahāyāna (Great Vehicle), traveling in the Dharma of the Mahāyāna, with equanimity towards all beings, free from all discriminations and non-discriminations of various kinds, destroying all demonic enemies, far removed from all conceptualizations of Śrāvakas (Listeners) and Pratyekabuddhas (Solitary Buddhas), sustained by the joy of vast Dharma-flavor, transcending the five fears, single-mindedly entering the irreversible stage, pacifying the grounds oppressed by all the sufferings of all beings, and appearing before them, with Wonderful Birth Bodhisattva as their leader.'
The Treatise says:
The term Bodhisattva-Mahāsattva refers to those beings who seek Bodhi (enlightenment). This is common to the three vehicles, but to distinguish and take the Great Vehicle, it is necessary to say Mahāsattva again. Also, because Bodhisattva is the object, it is called Bodhisattva, with the great vows of self-benefit and benefiting others, seeking great Bodhi to benefit sentient beings. Also, Sattva means courageous, diligently and courageously seeking great Bodhi, so it is called Bodhisattva. This is common to all positions, but now we take the great Bodhisattvas on the ground, so we say Mahāsattva again. Why praise the merits of Bodhisattvas? To abandon the contemptuous minds of sentient beings, some say: 'Praise the Śrāvaka assembly for practicing pure conduct for a long time, and the Bodhisattva assembly should pay homage.' Also, to make sentient beings generate pure faith, Bodhisattvas still have such merits, let alone Tathāgatas! In this praise of the merits of Bodhisattvas, it is shown that the Bodhisattvas have three major events and are called Mahāsattvas: first, the number is large, because it is immeasurable; second, the virtue is great, referring to abiding in the Mahāyāna, traveling in the Mahāyāna, etc.; third, the karma is great, referring to pacifying all the sufferings of sentient beings, and benefiting and delighting sentient beings is the karma of Bodhisattvas. Coming together from various Buddha-lands refers to coming together from various Buddha-lands in the ten directions to listen to the Dharma, and there should also be Bodhisattvas from this Sahā (suffering) world coming.
集。而結集者但說他方菩薩來集，為欲對治懈怠憍慢不來集會求聞法故。如是菩薩從彼方來，自求聞法非他所引，一切皆具大威神力，尚從他界極遠方來，何況其餘而不來集？前聲聞眾不說來集，在此方故；今說他方俱來集會，故知亦有此方菩薩，但略不說。
就德大中應知略說九種德大：一、精進大，謂皆住大乘由精進力，安住大乘拔濟有情令離生死，及自發趣無上菩提。二、因大，謂游大乘法，即十地等，以聞思修等漸次而游。三、所緣大，謂于諸眾生其心平等，即於一切有情得自他平等，以大慈等平等方便故。四、時大，謂離諸分別及不分別種種分別，即於一切時猶如一念平等而轉。劫名分別，以於一切劫與非劫分別斷故，以不分別劫與非劫故，能長時修行無厭。五、無染大，謂摧諸魔怨以舍一切所攝受故，能伏魔怨，如說菩薩若於一切所攝受事，知不堅實心不貪求，即能摧伏一切魔怨。六、作意大，謂遠離一切聲聞獨覺繫念分別，即是遠分斷除一切二乘作意。七、任持大，謂廣大法味喜樂所持，即用大乘法味喜樂為食。八、清凈大，謂超五怖畏，即三業清凈出諸怖畏，無犯戒等諸惡趣等怖畏因故。五怖畏者：一不活畏、二惡名畏、三死畏、四惡趣畏、五怯眾畏，如是五畏證得清凈意樂地時皆已遠離。九
【現代漢語翻譯】 現代漢語譯本： 集會。而結集者只說他方世界的菩薩前來集會，是爲了對治那些懈怠、驕慢而不來求聞佛法的人。這些菩薩從其他世界而來，自己主動尋求聽聞佛法，並非被他人引導，他們都具有強大的威神力量，尚且能從其他遙遠的世界趕來，更何況是其他菩薩不來參加集會呢？前面提到聲聞眾沒有說前來集會，是因為他們本來就在這個世界；現在說其他世界的菩薩都來了，由此可知也有這個世界的菩薩，只是簡略地沒有說。 關於『德大』，應當瞭解簡略地說了九種德大：第一、精進大，指的是他們都安住于大乘佛法，憑藉精進的力量，安住于大乘佛法中，救拔有情眾生脫離生死輪迴，並且自己也發起追求無上菩提之心。第二、因大，指的是他們修習大乘佛法，也就是十地等等，通過聞、思、修等方式逐漸修習。第三、所緣大，指的是他們對於一切眾生都心懷平等，也就是對於一切有情眾生都能做到自他平等，因為他們以大慈等平等方便來對待眾生。第四、時大，指的是他們遠離各種分別以及不分別種種分別，也就是在任何時候都像一念之間一樣平等地運轉。『劫』這個名稱就是一種分別，因為他們對於一切劫與非劫的分別都已斷除，因為他們不分別劫與非劫，所以能夠長時間修行而沒有厭倦。第五、無染大，指的是他們摧毀各種魔怨，因為他們捨棄了一切所攝受的事物，所以能夠降伏魔怨，正如經文所說，菩薩如果對於一切所攝受的事物，知道它們是不堅固的，內心不貪求，就能摧伏一切魔怨。第六、作意大，指的是他們遠離一切聲聞、獨覺的繫念分別，也就是遠遠地斷除了二乘的作意。第七、任持大，指的是他們被廣大的法味喜樂所支援，也就是用大乘佛法的法味喜樂作為食物。第八、清凈大，指的是他們超越了五種怖畏，也就是身、口、意三業清凈，脫離了各種怖畏，沒有犯戒等惡趣等怖畏的原因。五種怖畏是：一、不活畏，二、惡名畏，三、死畏，四、惡趣畏，五、怯眾畏，這五種怖畏在證得清凈意樂地的時候都已經遠離。第九
【English Translation】 English version: Assembly. The compilers only mentioned that Bodhisattvas from other realms came to the assembly in order to counteract the laziness and arrogance of those who did not come to seek to hear the Dharma. These Bodhisattvas came from other realms, seeking to hear the Dharma of their own accord, not led by others. All of them possess great majestic power, and since they can come from extremely distant realms, how much more so would others not come to the assembly? The Shravaka assembly was not mentioned as coming because they were already in this realm; now it is said that those from other realms all came**, thus it is known that there are also Bodhisattvas in this realm, but they were simply not mentioned. Regarding 'Great in Virtue', it should be understood that nine kinds of greatness in virtue are briefly mentioned: First, Great in Diligence, referring to how they all abide in the Mahayana, relying on the power of diligence, abiding in the Mahayana, rescuing sentient beings from the cycle of birth and death, and also initiating their own pursuit of unsurpassed Bodhi. Second, Great in Cause, referring to how they traverse the Mahayana Dharma, that is, the Ten Bhumis (ten grounds of Bodhisattvas), gradually traversing through hearing, thinking, and cultivating. Third, Great in Object, referring to how their minds are equal towards all sentient beings, that is, they attain equality between self and others towards all sentient beings, because of their equal skillful means such as great compassion. Fourth, Great in Time, referring to how they are apart from all discriminations and non-discriminations of various discriminations, that is, at all times they turn equally like a single thought. 'Kalpa' (an aeon) is called discrimination, because they have cut off the discrimination between all kalpas and non-kalpas; because they do not discriminate between kalpas and non-kalpas, they can practice for a long time without weariness. Fifth, Great in Non-Contamination, referring to how they destroy all demonic enemies because they relinquish all that is taken and received, thus they can subdue demonic enemies, as it is said that if a Bodhisattva knows that all things taken and received are not firm and does not greedily seek them, then they can destroy all demonic enemies. Sixth, Great in Attention, referring to how they are far from all the attention and discriminations of Shravakas and Pratyekabuddhas (Solitary Realizers), that is, they remotely cut off all the intentions of the Two Vehicles (Shravakas and Pratyekabuddhas). Seventh, Great in Sustaining, referring to how they are sustained by the joy of the vast flavor of the Dharma, that is, they use the joy of the flavor of the Mahayana Dharma as food. Eighth, Great in Purity, referring to how they transcend the five fears, that is, their body, speech, and mind are pure, and they are free from all fears, without the causes of fears such as breaking precepts and evil destinies. The five fears are: 1. Fear of not surviving, 2. Fear of bad reputation, 3. Fear of death, 4. Fear of evil destinies, 5. Fear of timidity in the assembly. These five fears are all abandoned when one attains the ground of pure intention. Ninth
、證得大，謂一向趣入不退轉位，即得一切智記別地時一向不退，前七地中猶有加行功用運轉，未得不退無功用道，其餘諸地得無加行功用運轉，一向趣入不退轉地，以不退地無功用道一向趣入，是故說名一向趣入不退轉地。
就業大中，息諸眾生一切苦惱所逼迫地而現在前者，謂諸菩薩能息一切有情內外苦惱逼迫地位現前，此地中有大悲大慈，由此二種能息一切內病等苦、外貧等惱之所逼迫，此二多作有情利樂，故得此者名為業大。複次，皆住大乘者，謂住初地證得遍滿真法界時，初得真實大乘法故，名住大乘。游大乘法者，謂第二地修行菩薩三聚戒故，大乘行法即三聚戒。于諸眾生其心平等者，謂第三地得諸勝定，發四無量平等利樂諸有情故。離諸分別等者，謂第四地得三十七菩提分法，離諸分別及不分別種種分別。諸分別者，即見所斷分別我見，初地已離。不分別者，即修所斷俱生我見，此地中離。即此二種相應諸法名種種分別，行解異故，雖前後離，盡處總說，如第四定說離苦樂，如第三果離五下分。有義，此地第七識中俱生煩惱一切遠離。有義，此地第六識中，俱生我見一切遠離，非第七識，以七地來猶有微細煩惱現行。若無第七應無染依，應不似五。第七細惑若已遠離，五六七地六識粗惑應不現行
【現代漢語翻譯】 現代漢語譯本 證得大，指的是菩薩一直趨向于不退轉的地位，也就是得到一切智的授記時，便一直不會退轉。前七個菩薩地中，仍然有通過努力修行才能運轉的功用，還沒有得到不退轉的無功用道。其餘的菩薩地則得到了無需努力修行就能運轉的功用，一直趨向于不退轉的地位。因為不退轉地具有無功用道，一直趨向於此，所以被稱為一直趨向于不退轉地。 在事業廣大方面，能夠平息一切被各種苦惱所逼迫的眾生的地位顯現於眼前，指的是各位菩薩能夠平息一切有情眾生內外苦惱逼迫的地位顯現於眼前。這個菩薩地中具有大悲和大慈，通過這兩種力量，能夠平息一切內在的疾病等痛苦、外在的貧困等煩惱的逼迫。這兩種力量大多用來利益和快樂有情眾生，因此得到這種力量的人被稱為事業廣大。此外，都安住于大乘，指的是安住在初地，證得遍滿真法界時，最初得到真實的大乘佛法，因此稱為安住于大乘。行於大乘佛法，指的是第二地修行的菩薩持守三聚戒，大乘的修行方法就是三聚戒。對於各位眾生，他們的心是平等的，指的是第三地得到各種殊勝的禪定，發起四無量心，平等地利益和快樂各位有情眾生。遠離各種分別等等，指的是第四地得到三十七菩提分法，遠離各種分別以及不分別的種種分別。各種分別，指的是見道所斷的分別我見，初地就已經遠離。不分別，指的是修道所斷的俱生我見，在這個菩薩地中遠離。這兩種相應的各種法被稱為種種分別，因為修行和理解不同，雖然前後遠離，但都在一處總說，如同第四禪定說遠離苦樂，如同第三果說遠離五下分。 有一種觀點認為，這個菩薩地中，第七識中的俱生煩惱全部遠離。另一種觀點認為，這個菩薩地中，第六識中的俱生我見全部遠離，而不是第七識，因為到了第七地仍然有細微的煩惱顯現。如果沒有第七識，就不應該有染污的所依，不應該類似於第五地。如果第七識的細微迷惑已經遠離，那麼第五、第六、第七地，第六識的粗重迷惑就不應該顯現。
【English Translation】 English version 'Attainment of Greatness' refers to the state of consistently progressing towards the irreversible stage. This means that upon receiving the prediction of Omniscience (Sarvajna) , one will never regress. In the first seven Bhumis (stages of Bodhisattva path) , there is still effort and exertion in practice, and the effortless path of non-regression has not yet been attained. The remaining Bhumis attain effortless and exertion-free operation, consistently progressing towards the irreversible stage. Because the irreversible stage possesses the effortless path and consistently progresses towards it, it is called consistently progressing towards the irreversible stage. In terms of 'Greatness of Activity', the state of being able to pacify all beings oppressed by various sufferings manifests before one. This refers to the Bodhisattvas being able to pacify the internal and external sufferings and oppressions of all sentient beings. This Bhumi possesses great compassion (Maha Karuna) and great loving-kindness (Maha Maitri) . Through these two qualities, it can pacify all internal sufferings such as illnesses and external oppressions such as poverty. These two qualities are mostly used to benefit and bring happiness to sentient beings, hence those who attain this are called 'Greatness of Activity'. Furthermore, 'all abide in the Great Vehicle (Mahayana) ' refers to abiding in the first Bhumi and realizing the pervasiveness of the true Dharma Realm (Dharmadhatu) . This is because one initially attains the true Mahayana Dharma, hence it is called abiding in the Great Vehicle. 'Wandering in the Great Vehicle Dharma' refers to the Bodhisattva practicing the three accumulations of precepts (Tri-samvara) in the second Bhumi. The practice of the Great Vehicle is precisely the three accumulations of precepts. 'Towards all beings, their minds are equal' refers to attaining various superior Samadhis (meditative states) in the third Bhumi, generating the four immeasurable minds (Caturapramana) , and equally benefiting and bringing happiness to all sentient beings. 'Separated from all discriminations, etc.' refers to attaining the thirty-seven factors of enlightenment (Bodhipaksika-dharmas) in the fourth Bhumi, separated from all discriminations and non-discriminations, various discriminations. The various discriminations refer to the discrimination of self-view (Atma-drishti) that is severed by the path of seeing (Darshana-marga) , which has already been separated in the first Bhumi. Non-discrimination refers to the innate self-view that is severed by the path of cultivation (Bhavana-marga) , which is separated in this Bhumi. These two corresponding dharmas are called various discriminations. Because practice and understanding are different, although they are separated before and after, they are spoken of together in one place, just as the fourth Dhyana (meditative absorption) speaks of separating from suffering and pleasure, just as the third fruit (Arhat) speaks of separating from the five lower fetters (Panca-orambhagiya-samyojana) . One view holds that in this Bhumi, all innate afflictions (Kleshas) in the seventh consciousness (Manas-vijnana) are completely separated. Another view holds that in this Bhumi, all innate self-view in the sixth consciousness (Mano-vijnana) is completely separated, not the seventh consciousness, because even in the seventh Bhumi, subtle afflictions still manifest. If there were no seventh consciousness, there should be no basis for defilement (Asraya) , it should not be similar to the fifth Bhumi. If the subtle delusion of the seventh consciousness has already been separated, then the coarse delusions of the sixth consciousness in the fifth, sixth, and seventh Bhumis should not manifest.
，即違瑜伽解深密說。又如二乘金剛喻定，第七識惑與六識中最細煩惱一時俱斷，云何此中先離第七微細煩惱，后離六識粗煩惱耶？是故四地得無我智，滅意識中俱生我見，未離第七微細煩惱，及六識中余修斷惑。此說伏離非是永滅，至第十地金剛心時方頓斷滅，修斷種故。摧諸魔怨者，謂第五地觀四聖諦皆平等性，摧伏執取生死涅槃差別魔怨。遠離一切聲聞獨覺繫念分別者，謂第六地觀十二支染凈緣起皆平等性，遠離二乘厭患雜染、欣樂清凈繫念分別。廣大法味喜樂所持者，謂第七地證無相理，于空智中起有勝行，受大法樂。超五怖畏者，謂第八地一切煩惱不復現行，離五怖因名超五怖，五怖畏果初地已離。一向趣入不退轉位者，謂第九地決定趣入第十菩薩眾行圓滿不退轉位。息諸眾生等者，謂第十地得大法身，起大悲雲雨大法雨，息除一切眾生苦惱所逼迫事。複次，如是十句經文，十到彼岸、十大愿等，亦應配釋，以初地上一一地中普攝一切諸地行故。妙生菩薩而為上首者，謂能發起圓滿功德諸三摩地，名為妙生。菩薩得此三摩地故，立妙生號，以菩薩名多依法故，如慈氏等。於此眾中妙生菩薩最第一故，名為上首，是故次下唯告妙生髮起所說，此經略故唯列一名，所餘眾會但舉其數，結集法者意在略故。
佛地經論卷第二 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第三
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：爾時，世尊告妙生菩薩：「妙生當知，有五種法攝大覺地。何等為五？所謂清凈法界、大圓鏡智、平等性智、妙觀察智、成所作智。」
論曰：
如是已說教起因緣分，次當顯示聖教所說分。唯告妙生一菩薩者，由是最勝教所被故。何故不告聲聞眾耶？以諸菩薩專意悕求一切智故，聞如是法生勝解故，生勝解已能趣入故，既趣入已能正行故，正修行已速成辦故，聲聞不能求一切智。雖有能求聞如是法不生勝解，雖生勝解不能正行，雖能正行不速成辦，故不告彼。若爾何故？說此經時預在眾會，為顯時眾最高大故，化作此類，為令迴向菩提聲聞發趣大故，引令入眾，或諸菩薩現作此名故不相違。
略由四相安立佛地：一、由數故；二、由攝故；三、由名故；四、由抉擇差別義故。今於此中且說數攝及名差別。
一由數者，謂有五種法，后說自相，其數自顯。何故說數？為決定故，唯有五法不增不減，法者即是持自相義，非與可愛果異熟義。
二由攝者，謂攝大覺地。大覺是佛，具三種身：一者自性、二者受用、三者
【現代漢語翻譯】 現代漢語譯本 《佛地經論》卷第二 大正藏第26冊 No. 1530 《佛地經論》
《佛地經論》卷第三
親光菩薩等造
大唐三藏法師玄奘 奉 詔譯
經文說：當時，世尊告訴妙生菩薩（菩薩名）說：『妙生，你應該知道，有五種法包含著大覺地（佛的境界）。是哪五種呢？就是清凈法界（一切法的本體）、大圓鏡智（如實反映一切的智慧）、平等性智（視一切眾生平等的智慧）、妙觀察智（能巧妙觀察一切事物的智慧）、成所作智（成就一切應作之事的智慧）。』
論中說：
像這樣已經說了教法興起的因緣部分，接下來應當顯示聖教所說的內容部分。只告訴妙生一位菩薩，是因為他是最殊勝的教法所要教導的對象。為什麼不告訴聲聞眾呢？因為各位菩薩專心致志地希望求得一切智（佛的智慧），聽聞這樣的法能夠產生殊勝的理解，產生殊勝的理解之後能夠趣入，已經趣入之後能夠正確地修行，正確地修行之後能夠快速地成就，而聲聞不能求得一切智。即使有能求得一切智的，聽聞這樣的法也不能產生殊勝的理解，即使產生殊勝的理解也不能正確地修行，即使能夠正確地修行也不能快速地成就，所以不告訴他們。如果這樣，那麼為什麼說這部經的時候，聲聞也預先在聽眾之中呢？是爲了顯示當時的聽眾是最高大的，化現出這一類人，是爲了讓迴向菩提的聲聞發起大乘之心，引導他們進入大眾，或者各位菩薩顯現出這個名字，所以不相違背。
大致由四種方面來安立佛地：一、由數量的緣故；二、由包含的緣故；三、由名稱的緣故；四、由抉擇差別意義的緣故。現在在這裡先說數量、包含以及名稱的差別。
一、由數量的緣故，是指有五種法，後面會說它們的自相，其數量自然會顯現。為什麼要說數量呢？爲了決定，只有五種法，不多也不少。法，就是保持自身體性的意義，不是與可愛的果報或異熟果報不同的意義。
二、由包含的緣故，是指包含著大覺地。大覺就是佛，具有三種身：一是自性身（法身），二是受用身（報身），三是
【English Translation】 English version The Treatise on the Buddha-Bhumi Sutra, Volume 2 Taisho Tripitaka, Volume 26, No. 1530, The Treatise on the Buddha-Bhumi Sutra
The Treatise on the Buddha-Bhumi Sutra, Volume 3
Composed by Bodhisattva Prabandhakara and others
Translated under Imperial Order by the Tripitaka Master Xuanzang of the Great Tang Dynasty
The Sutra says: At that time, the World Honored One told Bodhisattva Myosheng (Bodhisattva's name): 'Myosheng, you should know that there are five dharmas that encompass the Great Enlightenment Ground (Buddha's realm). What are the five? They are the Pure Dharma Realm (the essence of all dharmas), the Great Perfect Mirror Wisdom (wisdom that reflects everything as it is), the Wisdom of Equality (wisdom that sees all beings as equal), the Wonderful Observing Wisdom (wisdom that can skillfully observe all things), and the Accomplishing Wisdom (wisdom that accomplishes all that needs to be done).'
The Treatise says:
Having thus explained the causes and conditions for the arising of the teachings, next we should reveal the content spoken by the Holy Teachings. The reason for only telling one Bodhisattva, Myosheng, is because he is the object to be taught by the most supreme teaching. Why not tell the Shravaka assembly? Because all Bodhisattvas are single-mindedly hoping to seek all-wisdom (Buddha's wisdom), hearing such a dharma can generate superior understanding, after generating superior understanding they can enter into it, after already entering into it they can correctly practice, after correctly practicing they can quickly accomplish it, while Shravakas cannot seek all-wisdom. Even if there are those who can seek all-wisdom, hearing such a dharma they cannot generate superior understanding, even if they generate superior understanding they cannot correctly practice, even if they can correctly practice they cannot quickly accomplish it, therefore they are not told. If so, then why were the Shravakas also present in the assembly when this sutra was spoken? It is to show that the audience at that time was the highest and greatest, manifesting this kind of person, it is to cause the Shravakas who are turning towards Bodhi to arouse the Mahayana mind, guiding them into the assembly, or the Bodhisattvas manifested this name, therefore it is not contradictory.
Roughly, the Buddha-Bhumi is established by four aspects: first, by the reason of number; second, by the reason of encompassing; third, by the reason of name; fourth, by the reason of discerning the differences in meaning. Now, here, let us first speak of the differences in number, encompassing, and name.
First, by the reason of number, it refers to there being five dharmas, their self-characteristics will be spoken of later, and their number will naturally become apparent. Why speak of number? For the sake of certainty, there are only five dharmas, no more and no less. Dharma, is the meaning of maintaining its own nature, not the meaning of being different from the lovely reward or the Vipaka reward.
Second, by the reason of encompassing, it refers to encompassing the Great Enlightenment Ground. Great Enlightenment is the Buddha, possessing three bodies: first is the Svabhavikakaya (Dharmakaya), second is the Sambhogakaya (Reward body), third is
變化。后當廣說，地謂大覺所依所攝所行境界，安立自相所緣差別，以一切法為境界故；安立所緣，言攝一切；安立自相，唯攝自體合為一故。大覺地中無邊功德，略有二種：一者有為、二者無為。無為功德凈法界攝。凈法界者，即是真如無為功德，皆是真如體相差別。有為功德，四智所攝，無漏位中智用強故，以智名顯。一切種心心所有法及彼品類，若就實義，一一智品具攝一切功德法門。若就粗相，妙觀察智攝四念住，觀察一切身等法故；平等性智攝四正斷及四無量，以四正斷雖用精進為其自性，而由如來平等性智所攝受故，無高下相。四無量者，平等行故，此智所攝。四如意足，以三摩地為自性故，觀察智攝。任持一切陀羅尼門三摩地門，下經說故。如是其餘靜慮、解脫、等持、等至、陀羅尼門、三摩地門，無諍愿智通無礙解，如來十八不共佛法、力、無畏等，多分攝在妙觀察智；神境智通多分攝在成所作智。漏盡智通漏盡智力，若說漏盡相續中有四智所攝，若說彼緣漏盡涅槃，多分攝在大圓鏡智平等性智。第七遍行行智力者，四智所攝，慧等諸根慧等諸力，多分攝在大圓鏡智、平等性智，覺支道支多分攝在平等性智。苦等十智真無漏者，多分攝在大圓鏡智、平等性智。無忘失法，多分攝在大圓鏡智。永斷一切
習氣相續，多分攝在清凈法界大圓鏡智。波羅蜜多，若是無漏若似有漏，多分攝在後二智中。諸相隨好，多分攝在成所作智。其餘佛法，如其所應隨相應攝。如是四智具攝一切佛地無漏心及心法，若俱有法、若所變現品類差別。清凈法界攝真如上諸相功德，是故五法具攝一切佛地功德。
三由名者，謂清凈法界，廣說乃至成所作智。清凈法界者，謂離一切煩惱所知客塵障垢，一切有為無為等法無倒實性，一切聖法生長依因，一切如來真實自體，無始時來自性清凈，具足種種過十方界極微塵數性相功德，無生無滅，猶如虛空遍一切法，一切有情平等共有，與一切法不一不異，非有非無，離一切相，一切分別、一切名言皆不能得，唯是清凈聖智所證，二空無我所顯真如為其自性，諸聖分證、諸佛圓證，如是名為清凈法界。
大圓鏡智者，謂離一切我我所執、一切所取能取分別，所緣行相不可了知，不愚不忘一切境界，不分別知境相差別，一切時方無間無斷，永離一切煩惱障垢有漏種子，一切清凈無漏功德種子圓滿，能現能生一切境界諸智影像，一切身土影像所依，任持一切佛地功德，窮未來際無有斷盡，如是名為大圓鏡智。
平等性智者，謂觀自他一切平等，大慈大悲恒共相應常無間斷，建立佛地無住
【現代漢語翻譯】 現代漢語譯本：習氣相續，大部分包含在清凈法界大圓鏡智中（Buddha-jnana，佛的智慧）。波羅蜜多（Paramita，到彼岸），無論是無漏還是看似有漏，大部分包含在後二智中。諸相隨好（minor marks of excellence），大部分包含在成所作智中。其餘佛法，根據其相應的性質包含在相應的智慧中。這樣，四智完全包含了佛地的所有無漏心及心法，無論是俱有法，還是所變現的品類差別。清凈法界包含了真如（Tathata，事物的真實本性）之上的各種功德，因此五法完全包含了佛地的所有功德。
三由名是指：清凈法界，廣義上說乃至成所作智。清凈法界是指：遠離一切煩惱所知客塵障垢，一切有為無為等法的無倒實性，一切聖法生長所依賴的根本原因，一切如來真實的自體，從無始以來就自性清凈，具足種種超過十方世界極微塵數的自性、相狀和功德，無生無滅，猶如虛空遍及一切法，一切有情平等共有，與一切法不一不異，非有非無，脫離一切相，一切分別、一切名言都無法描述，唯有清凈聖智才能證得，以二空無我所顯現的真如為其自性，諸聖分證、諸佛圓證，這就是清凈法界。
大圓鏡智是指：遠離一切我及我所的執著、一切能取和所取的分別，所緣的行相無法了知，不愚昧不遺忘一切境界，不分別知曉境界的差別，一切時方沒有間斷，永遠脫離一切煩惱障垢的有漏種子，一切清凈無漏功德的種子圓滿，能夠顯現和產生一切境界諸智的影像，一切身土影像所依賴的基礎，任持一切佛地的功德，直到未來永無斷絕，這就是大圓鏡智。
平等性智是指：觀察自己和他人一切平等，大慈大悲恒常相應沒有間斷，建立佛地無住（non-abiding）
【English Translation】 English version: Habitual tendencies continue, mostly contained within the Great Perfect Mirror Wisdom (Adarsa-jnana) of the Pure Dharmadhatu (realm of reality). The Paramitas (perfections), whether unconditioned or seemingly conditioned, are mostly contained within the latter two wisdoms. The minor marks of excellence (Anuvyanjana), are mostly contained within the Wisdom of Accomplishing Activities. The remaining Buddha-dharmas (teachings of the Buddha), are contained within the corresponding wisdoms as appropriate. Thus, the four wisdoms completely encompass all unconditioned mind and mental factors of the Buddha-ground, whether co-existent dharmas or the differentiated categories of manifestations. The Pure Dharmadhatu encompasses all qualities and virtues above Suchness (Tathata), therefore the five dharmas completely encompass all the qualities of the Buddha-ground.
The 'three by name' refers to: the Pure Dharmadhatu, broadly speaking, up to and including the Wisdom of Accomplishing Activities. The Pure Dharmadhatu refers to: being free from all afflictions, knowable obscurations, adventitious dust and defilements, the non-inverted true nature of all conditioned and unconditioned dharmas, the fundamental cause upon which all noble dharmas grow, the true self-nature of all Tathagatas, being inherently pure from beginningless time, possessing various qualities and virtues of nature and characteristics exceeding the number of fine dust particles in the ten directions, without arising or ceasing, like space pervading all dharmas, equally shared by all sentient beings, neither one nor different from all dharmas, neither existent nor non-existent, free from all characteristics, all discriminations, and all conceptual designations are unattainable, only realized by pure noble wisdom, with Suchness manifested by the two emptinesses and selflessness as its self-nature, partially realized by the noble ones, and fully realized by the Buddhas, this is called the Pure Dharmadhatu.
The Great Perfect Mirror Wisdom refers to: being free from all attachments to self and what belongs to self, all discriminations of the grasper and the grasped, the aspects of the object of cognition are unknowable, not ignorant and not forgetful of all realms, not discriminatingly knowing the differences in the aspects of realms, without interruption in all times and directions, eternally free from all afflictive obscurations and the seeds of conditioned defilements, the seeds of all pure unconditioned virtues are complete, capable of manifesting and producing the images of all realms and wisdoms, the basis upon which all body and land images rely, upholding all the qualities of the Buddha-ground, without end until the future, this is called the Great Perfect Mirror Wisdom.
The Wisdom of Equality refers to: observing the equality of oneself and others, great loving-kindness and great compassion are constantly in accord without interruption, establishing the non-abiding (Apratisthita) of the Buddha-ground.
涅槃，隨諸有情所樂，示現受用身土種種影像，妙觀察智不共所依，如是名為平等性智。
妙觀察智者，謂於一切境界差別常觀無礙，攝藏一切陀羅尼門、三摩地門諸妙定等，于大眾會能現一切自在作用，斷一切疑雨大法雨，如是名為妙觀察智。
成所作智者，謂能遍於一切世界，隨所應化應熟有情，示現種種無量無數不可思議佛變化事，方便利樂一切有情常無間斷，如是名為成所作智。
複次，建立如是五法，因故果故，果差別故。因者即是清凈法界，是能生長聖法因故。果謂聖智緣彼生故，依止彼故。此聖智果差別有四，隨起建立，謂緣法界任持一切，隨聞法故，于諸有情證得自他平等性故，開示正法勝方便故，利他因故。
複次，建立如是五法，佛自體故，因故果故。佛自體者，清凈真如為體相故，及緣此境無分別智為體相故。因謂無量常無間斷，于諸有情平等性智。果謂饒益一切有情。二殊勝智觀察可化不可化故，隨其所宜成所作故。
複次，建立如是五法，謂于佛地果位差別，即智斷果為佛地體。斷果即是清凈法界，于中一切障永斷故。智有四種，大圓鏡等，于佛果地諸心心法分位所現諸功德中，智最殊勝，以智為名，總攝一切有為德故。
複次，如是所說法門建立
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana，指解脫的境界），隨順各種有情眾生的喜好，示現受用身土的種種影像，妙觀察智（Wonderful Discriminating Wisdom）不共的所依，這樣稱為平等性智（Wisdom of Equality）。 妙觀察智，是指對於一切境界的差別，常常觀察而沒有障礙，攝藏一切陀羅尼門（Dharani-gates，總持法門的入口）、三摩地門（Samadhi-gates，禪定法門的入口）等各種微妙禪定，在大眾集會中能夠示現一切自在的作用，斷除一切疑惑，降下大法雨，這樣稱為妙觀察智。 成所作智（Accomplishing Wisdom）是指能夠周遍於一切世界，隨著所應教化、所應成熟的有情眾生，示現種種無量無數不可思議的佛變化事，方便利益一切有情眾生，常常沒有間斷，這樣稱為成所作智。 再次，建立這樣的五法（指法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智），因為因的緣故，因為果的緣故，因為果的差別緣故。因就是清凈法界（Pure Dharmadhatu，清凈的法界），是能夠生長聖法的因。果是指聖智（Noble Wisdom），緣于清凈法界而生，依止於清凈法界。這聖智的果的差別有四種，隨著生起而建立，是指緣於法界而任持一切，隨著聽聞佛法的緣故，對於各種有情眾生證得自他平等性，開示正法殊勝方便，利益他人的緣故。 再次，建立這樣的五法，因為佛的自體緣故，因為因的緣故，因為果的緣故。佛的自體，以清凈真如（Pure Suchness，清凈的真如實性）為體相，以及緣於此境的無分別智（Non-discriminating Wisdom）為體相。因是指無量、常常沒有間斷，對於各種有情眾生的平等性智。果是指饒益一切有情眾生。兩種殊勝的智慧，觀察可以教化和不可教化的眾生，隨著他們所適合的而成就所應作的事。 再次，建立這樣的五法，是指在佛地的果位差別，就是智果和斷果作為佛地的體。斷果就是清凈法界，在其中一切障礙永遠斷除的緣故。智有四種，大圓鏡智等，在佛果地的各種心和心法分位所顯現的各種功德中，智慧最為殊勝，以智慧為名，總攝一切有為功德的緣故。 再次，像這樣所說的法門建立。
【English Translation】 English version: Nirvana, in accordance with the inclinations of all sentient beings, manifests various images of enjoyment bodies and lands. Wonderful Discriminating Wisdom (妙觀察智) is the unique basis. This is called the Wisdom of Equality (平等性智). Wonderful Discriminating Wisdom means constantly observing the differences in all realms without obstruction, encompassing all Dharani-gates (陀羅尼門, entrances to the Dharani teachings), Samadhi-gates (三摩地門, entrances to Samadhi teachings), and various subtle Samadhis. In assemblies, it can manifest all自在(unobstructed) functions, cut off all doubts, and rain down the great Dharma rain. This is called Wonderful Discriminating Wisdom. Accomplishing Wisdom (成所作智) means being able to pervade all worlds, manifesting various immeasurable, countless, and inconceivable Buddha transformations for sentient beings who should be taught and matured, benefiting all sentient beings constantly without interruption. This is called Accomplishing Wisdom. Furthermore, these five dharmas (法界體性智, 大圓鏡智, 平等性智, 妙觀察智, 成所作智) are established because of the cause, because of the result, and because of the differences in the result. The cause is the Pure Dharmadhatu (清凈法界), which is the cause that can grow the noble Dharma. The result refers to Noble Wisdom (聖智), which arises from and relies on the Pure Dharmadhatu. The differences in the result of this Noble Wisdom are fourfold, established according to their arising, meaning relying on the Dharmadhatu to uphold everything, because of hearing the Dharma, attaining the equality of self and others for all sentient beings, revealing the excellent expedient means of the correct Dharma, and because of benefiting others. Furthermore, these five dharmas are established because of the Buddha's own nature, because of the cause, and because of the result. The Buddha's own nature takes Pure Suchness (清凈真如) as its essence, and Non-discriminating Wisdom (無分別智) that arises from this realm as its essence. The cause refers to the immeasurable, constant, and uninterrupted Wisdom of Equality for all sentient beings. The result refers to benefiting all sentient beings. The two excellent wisdoms observe sentient beings who can be taught and those who cannot, accomplishing what should be done according to what is appropriate for them. Furthermore, these five dharmas are established, referring to the differences in the fruit position of the Buddha-land, that is, the wisdom-fruit and the severance-fruit as the essence of the Buddha-land. The severance-fruit is the Pure Dharmadhatu, because all obstacles are permanently severed within it. There are four kinds of wisdom, such as the Great Perfect Mirror Wisdom, among the various merits manifested in the various mental and mental-factor divisions of the Buddha-fruit land, wisdom is the most excellent, and it is named wisdom to encompass all conditioned merits. Furthermore, the Dharma teachings established in this way.
五法，總攝佛地一切佛法，總攝無為諸功德故，聞熏成熟任持一切佛地所攝諸功德故，于諸有情常現起佛利益安樂平等事故，陀羅尼門、三摩地門，無邊無量福智莊嚴所隨逐故，能成一切利樂有情變化事故。
複次，如是所說四智，轉何法得？《攝大乘》說，轉識蘊得。何故轉心而得心法、非得心法？四無漏心智相應故，假說名智故。論說言：問正智，當言實有，當言假有？答當言俱有。此中智是實有；若智眷屬諸心心法，亦名為智，說之為假，故有二種。此中無漏心心法等智為主故，皆說名智。轉識蘊依得四無漏智相應心，謂大圓鏡心，廣說乃至成所作心。轉第八識得大圓鏡智相應心，能持一切功德種子，能現能生一切身土智影像故。轉第七識得平等性智相應心，遠離二執自他差別，證得一切平等性故。轉第六識得妙觀察智相應心，能觀一切皆無礙故。轉五現識得成所作智相應心，能現成辦外所作故。復有義者，轉第六識得成所作，轉五現識得妙觀察，此不應爾，非次第故，說法除疑、周遍觀察非五用故。如是轉去生死位中，四相應品心及心法，轉得佛果四相應品心及心法，皆說名智。
複次，如是所說四智相應心品，為何所緣？大圓鏡智相應心品。若一相說，唯緣真如無分別智，非后得智，所緣行相
【現代漢語翻譯】 現代漢語譯本：五法，總括了佛地（Buddha-bhūmi，佛的境界）的一切佛法，總括了無為（asaṃskṛta，不生不滅的涅槃狀態）的各種功德，因為聞熏（śruta-vāsanā，聽聞佛法所形成的習氣）成熟而能任持佛地所包含的一切功德，因為對於一切有情（sattva，眾生）經常顯現佛的利益、安樂和平等之事，因為陀羅尼門（dhāraṇī-mukha，總持法門的入口）、三摩地門（samādhi-mukha，禪定法門的入口），以及無邊無量的福德和智慧的莊嚴所伴隨，所以能夠成就一切利益安樂有情的變化之事。
其次，像這樣所說的四智（catasra jñānāni，四種智慧），轉變什麼法而得到？《攝大乘論》（Mahāyānasaṃgraha）說，轉變識蘊（vijñāna-skandha，意識的集合）而得到。為什麼轉變心（citta，意識）而得到心法（caitta，與心相關的心理現象），而不是得到非心法？因為與四無漏（anāsrava，沒有煩惱）的心智相應，所以假立名稱為智。論中說：如果問正智（samyak-jñāna，正確的智慧），應當說是實有，還是假有？回答應當說是俱有。這裡智是實有；如果智的眷屬，各種心和心法，也名為智，說是假有，所以有兩種。這裡無漏的心和心法等以智為主，都說名為智。轉變識蘊，依此得到與四無漏智相應的心，即大圓鏡智（Ādarśa-jñāna）心，廣說乃至成所作智（Kṛtyānuṣṭhāna-jñāna）心。轉變第八識（ālaya-vijñāna，阿賴耶識）得到與大圓鏡智相應的心，能夠持有一切功德的種子，能夠顯現和產生一切身土（kāya-kṣetra，佛身和佛土）的智慧影像。轉變第七識（kliṣṭa-manas，末那識）得到與平等性智（Samatā-jñāna）相應的心，遠離二執（dvaya-graha，對主客體二元對立的執著）的自他差別，證得一切平等性。轉變第六識（mano-vijñāna，意識）得到與妙觀察智（Pratyavekṣaṇa-jñāna）相應的心，能夠觀察一切都沒有障礙。轉變前五識（pañca vijñānāni，眼識、耳識、鼻識、舌識、身識）得到與成所作智相應的心，能夠顯現和成就外在所作之事。還有一種說法，轉變第六識得到成所作智，轉變前五識得到妙觀察智，這不應該這樣，因為不符合次第，說法除疑、周遍觀察不是前五識的作用。
像這樣轉變去除生死位（saṃsāra，輪迴）中的四相應品（catasra sampra yoga，四種相應的品類）的心和心法，轉變得到佛果（buddha-phala，成佛的果位）的四相應品的心和心法，都說名為智。
其次，像這樣所說的四智相應的心品，以什麼為所緣（ālambana，對像）？大圓鏡智相應的心品。如果從一相（eka-lakṣaṇa，單一的相狀）來說，只緣真如（tathatā，事物的真實本性）和無分別智（nirvikalpa-jñāna，沒有分別的智慧），不是后得智（pṛṣṭhalabdha-jñāna，證得真如后獲得的智慧），所緣的行相（ākāra，相狀）。
【English Translation】 English version: The Five Dharmas encompass all the Buddha-dharmas of the Buddha-bhūmi (Buddha-land), and encompass all the asaṃskṛta (unconditioned) virtues. Because the śruta-vāsanā (habitual energy of hearing) matures, they uphold all the virtues contained within the Buddha-bhūmi. Because they constantly manifest the benefits, happiness, and equality of the Buddha for all sattvas (sentient beings), and because they are accompanied by the dhāraṇī-mukha (gateways to total recall), samādhi-mukha (gateways to meditative absorption), and the immeasurable adornments of merit and wisdom, they are able to accomplish all transformations that benefit and bring happiness to sentient beings.
Furthermore, by transforming what dharma are these four jñānāni (four wisdoms) obtained? The Mahāyānasaṃgraha (Compendium of the Mahāyāna) says that they are obtained by transforming the vijñāna-skandha (aggregate of consciousness). Why is it that by transforming the citta (mind), one obtains mental dharmas (caitta), and not non-mental dharmas? Because they are in accordance with the four anāsrava (untainted) mind-wisdoms, they are nominally called wisdoms. The treatise says: If asked about samyak-jñāna (right wisdom), should it be said to be real or nominal? The answer should be that it is both. Here, wisdom is real; if the retinue of wisdom, the various minds and mental dharmas, are also called wisdom, it is said to be nominal, so there are two kinds. Here, the untainted minds and mental dharmas, etc., are primarily wisdom, so they are all called wisdoms. By transforming the vijñāna-skandha, one obtains the mind that accords with the four untainted wisdoms, namely the Ādarśa-jñāna (Great Mirror Wisdom) mind, and broadly speaking, even the Kṛtyānuṣṭhāna-jñāna (Wisdom of Accomplishing Activities) mind. By transforming the eighth consciousness (ālaya-vijñāna, storehouse consciousness), one obtains the mind that accords with the Great Mirror Wisdom, which can hold the seeds of all virtues, and can manifest and generate the wisdom images of all kāya-kṣetra (bodies and lands). By transforming the seventh consciousness (kliṣṭa-manas, afflicted mind), one obtains the mind that accords with the Samatā-jñāna (Wisdom of Equality), which is free from the self-other distinctions of dualistic clinging (dvaya-graha), and realizes all equality. By transforming the sixth consciousness (mano-vijñāna, mind consciousness), one obtains the mind that accords with the Pratyavekṣaṇa-jñāna (Wisdom of Discriminating Awareness), which can observe everything without obstruction. By transforming the five consciousnesses (pañca vijñānāni, eye, ear, nose, tongue, and body consciousnesses), one obtains the mind that accords with the Wisdom of Accomplishing Activities, which can manifest and accomplish external activities. There is also a view that by transforming the sixth consciousness, one obtains the Wisdom of Accomplishing Activities, and by transforming the five consciousnesses, one obtains the Wisdom of Discriminating Awareness. This should not be so, because it does not accord with the order, and the functions of speaking to dispel doubts and comprehensively observing are not those of the five consciousnesses.
In this way, by transforming and removing the minds and mental dharmas of the four corresponding categories (catasra sampra yoga) in the saṃsāra (cycle of rebirth), one transforms and obtains the minds and mental dharmas of the four corresponding categories of the buddha-phala (fruit of Buddhahood), all of which are called wisdoms.
Furthermore, what do the mind-categories that accord with the four wisdoms take as their ālambana (object)? The mind-category that accords with the Great Mirror Wisdom. If speaking of a single aspect (eka-lakṣaṇa), it only takes tathatā (suchness) and nirvikapa-jñāna (non-conceptual wisdom) as its object, not pṛṣṭhalabdha-jñāna (subsequent wisdom), the ākāra (aspect) of the object.
不可知故。若具相說，緣一切法，《莊嚴論《說，大圓鏡智普於一切所知境界，不愚迷故。此經中說，如依圓鏡眾像影現。如是依止如來智鏡，諸處境識眾像影現。言諸處者，謂內六處。言諸境者，謂外六境。言諸識者，謂六種識。如是智上有十八界眾像影現，故知此智緣一切法。由此鏡智於一切時緣一切法，故說如來具一切智。若不爾者，余智不定知一切法，如來不應名一切智，如是鏡智，內緣自體功德種子，外緣一切若真若俗所知境界，現身土等一切影像。緣真義邊名無分別智，緣俗義邊名后得智。雖緣一切，行相微細不可了知，如阿賴耶，雖緣三境，以微細故，亦言緣境不可了知。故不應以不可了知證此鏡智，唯緣真如無分別智，非后得智。諸心心法，體雖是一義用有多，隨用差別分為二智亦無有過。要達真理方了事俗，故雖一心義說先後，或似后得名后得智，余亦如是。平等性智相應心品。有義，唯緣大圓鏡智，如染污意，緣阿賴耶為境界故。有義，唯緣真如實際，緣平等性為境界故。如實義者，此智亦緣一切為境，普緣一切平等性故。《莊嚴論》說，平等性智緣一切有情，自他平等故，隨諸有情勝解，示現佛影像故。此經中說，證得十相平等性故，此平等性通真及俗，故緣一切亦無過失。若不緣俗，即不能
隨一切有情勝解，示現諸佛影像。亦不應以染污末那類平等智唯緣鏡智，凡聖異故，違聖教故，余不類故。妙觀察智相應心品，普觀一切自相共相皆無障礙，故緣一切所知境界。成所作智相應心品。有義，唯緣五種現境，《莊嚴論》說，如來五根一一皆於五境轉故。如實義者，成所作智亦緣一切，於一切境皆無障故。《莊嚴論》說，成所作智於一切界起種種化，無有數量不可思議，作諸有情一切義利。此經中說，成所作智起作三業諸變化事，抉擇眾生八萬四千心行差別，宣說對治作四記論，受領去來現在等義。若不普緣一切境界，無此功能。又說佛心無障自在，一一皆能照一切境，但作意力，或緣一法，或緣一切，且說五根於五境轉，不言唯爾故不成證。《集量論》說，諸心心法皆證自體，名為現量。若不爾者，如不曾見不應憶念，是故四智相應心品，一一亦能照知自體。
云何不與世法相違？刀不自割、指端不能觸指端故。不見燈等能自照耶？云何得知燈等自照？現見無闇分明顯現。若不自照應有闇障，應不現見，由此故知燈等自照。燈等非闇何須照耶？如瓶衣等體雖非闇，無燈等照邊有闇障，不得現見，燈等照時除彼邊闇，令得現見，說名為照。燈等亦爾，自體生時邊闇障除，令現得見故名自照。諸心心法
【現代漢語翻譯】 現代漢語譯本 隨順一切有情眾生的殊勝理解，示現諸佛的影像。也不應該以染污的末那識（末那識：Manas，意為『意』，是佛教唯識宗中的第七識，具有恒常思量、執著自我等特性）這類平等性智（平等性智：Samatajnana，是轉末那識后所獲得的智慧，能平等看待一切眾生，不起分別心）僅僅緣取鏡智（鏡智：Adarsajnana，是轉阿賴耶識后所獲得的智慧，如明鏡般如實反映一切事物），因為凡夫和聖人不同，這違背了聖教，也與其他的智慧不類似。妙觀察智（妙觀察智：Pratyaveksana-jnana，是轉意識后所獲得的智慧，能善於觀察諸法，辨別真偽）相應的心品，普遍觀察一切事物的自相和共相都沒有障礙，所以能緣取一切所知的境界。成所作智（成所作智：Krtyanusthana-jnana，是轉前五識后所獲得的智慧，能成就一切利益眾生的事業）相應的心品，有一種觀點認為，只能緣取五種現前的境界，《莊嚴論》（《大乘莊嚴經論》）中說，如來的五根（眼、耳、鼻、舌、身）一一都能在五境（色、聲、香、味、觸）上運作。但如實的意義是，成所作智也能緣取一切境界，對於一切境界都沒有障礙。《莊嚴論》中說，成所作智在一切世界發起種種變化，數量無數不可思議，做一切有情眾生的一切義利。這部經中說，成所作智發起三業（身、語、意）的各種變化事業，決斷眾生八萬四千種心行差別，宣說對治的方法，作出四種記論（四記論：關於問題的四種回答方式，包括肯定、否定、反問和擱置），接受過去、未來、現在等的意義。如果不普遍緣取一切境界，就沒有這種功能。又說佛的心沒有障礙，自在無礙，一一都能照見一切境界，只是由於作意的力量，或者緣取一個法，或者緣取一切法，且說五根在五境上運作，並不是說僅僅如此，所以不能作為證據。《集量論》（《集量論》是陳那論師所著的因明學著作）中說，諸心和心法都能證知自身，這叫做現量（現量：直接的、不帶分別的認知）。如果不是這樣，就像不曾見過的事物就不應該憶念，所以四智相應的心品，一一也能照知自身。 怎麼樣才是不與世間法則相違背呢？就像刀不能自己割自己，指尖不能觸碰自己的指尖一樣。難道沒有看見燈等能自己照亮自己嗎？怎麼樣才能得知燈等能自己照亮自己呢？因為現在看見沒有黑暗，分明顯現。如果不能自己照亮自己，應該有黑暗遮障，應該不能顯現看見，由此可知燈等能自己照亮自己。燈等不是黑暗，為什麼需要照亮呢？就像瓶子衣服等物體雖然不是黑暗，但沒有燈等照亮，旁邊就有黑暗遮障，不能顯現看見，燈等照亮的時候，除去旁邊的黑暗，使之能夠顯現看見，這叫做照亮。燈等也是這樣，自身產生的時候，旁邊的黑暗遮障被除去，使之能夠顯現看見，所以叫做自己照亮自己。諸心和心法
【English Translation】 English version According to the superior understanding of all sentient beings, [it] manifests the images of all Buddhas. Also, one should not use the defiled Manas (Manas: the seventh consciousness in Yogacara Buddhism, characterized by constant thinking and attachment to self) -like Samatajnana (Samatajnana: Equality Wisdom, the wisdom attained by transforming Manas, which enables one to view all beings equally without discrimination) to exclusively cognize Adarsajnana (Adarsajnana: Mirror Wisdom, the wisdom attained by transforming Alaya-vijnana, which reflects all things as they are, like a clear mirror), because ordinary beings and sages are different, this contradicts the holy teachings, and it is not similar to other wisdoms. The mental activities corresponding to Pratyaveksana-jnana (Pratyaveksana-jnana: Wonderful Contemplation Wisdom, the wisdom attained by transforming the sixth consciousness, which is skilled at observing all dharmas and distinguishing truth from falsehood) universally observe all the self-characteristics and common characteristics of all things without obstruction, therefore, it can cognize all knowable realms. The mental activities corresponding to Krtyanusthana-jnana (Krtyanusthana-jnana: Accomplishment Wisdom, the wisdom attained by transforming the first five consciousnesses, which accomplishes all activities that benefit sentient beings). According to one view, it can only cognize the five kinds of present realms. The Mahayanasutralamkara (Mahayanasutralamkara: The Ornament of the Great Vehicle Sutras) says that each of the Tathagata's five roots (eye, ear, nose, tongue, body) can operate in the five realms (form, sound, smell, taste, touch). But the true meaning is that Krtyanusthana-jnana can also cognize all realms, because it has no obstruction to any realm. The Mahayanasutralamkara says that Krtyanusthana-jnana initiates various transformations in all worlds, which are countless and inconceivable, doing all the benefits and happiness for all sentient beings. This sutra says that Krtyanusthana-jnana initiates the various transformation activities of the three karmas (body, speech, and mind), determines the differences in the eighty-four thousand mental activities of sentient beings, proclaims the methods of counteracting them, makes the fourfold determinations (fourfold determinations: four ways of answering questions, including affirmation, negation, questioning, and putting aside), and accepts the meanings of past, future, and present, etc. If it does not universally cognize all realms, it will not have this function. It is also said that the Buddha's mind is unobstructed and free, and each can illuminate all realms, but due to the power of attention, it either cognizes one dharma or cognizes all dharmas. It is said that the five roots operate in the five realms, but it is not said that it is only so, so it cannot be used as evidence. The Hetuvidya-nyaya-pravesa (Hetuvidya-nyaya-pravesa: Introduction to the Science of Reasoning) says that all minds and mental factors can cognize themselves, which is called direct perception (direct perception: immediate, non-discriminatory cognition). If it is not so, then like things that have never been seen should not be remembered, so the mental activities corresponding to the four wisdoms can each also cognize themselves. How is it not contrary to worldly laws? Just as a knife cannot cut itself, and the tip of a finger cannot touch the tip of itself. Have you not seen that a lamp, etc., can illuminate itself? How can one know that a lamp, etc., can illuminate itself? Because now it is seen that there is no darkness, and it is clearly manifest. If it could not illuminate itself, there should be darkness obscuring it, and it should not be able to be seen. From this, it is known that a lamp, etc., can illuminate itself. A lamp, etc., is not darkness, so why does it need to illuminate? Just like objects such as bottles and clothes, although they are not darkness, without the illumination of a lamp, etc., there is darkness obscuring them, and they cannot be seen. When a lamp, etc., illuminates, it removes the darkness beside them, enabling them to be seen, and this is called illumination. A lamp, etc., is also like this. When it arises, the darkness obscuring its side is removed, enabling it to be seen, so it is called self-illumination. All minds and mental factors
雖有勝劣，皆能外緣、內證自體，猶如光明既能照他亦能自照，非如刀等諸法，法爾不可一類。此就粗相諸心心法，各有相見二分而說。
《集量論》中辯心心法皆有三分：一、所取分；二、能取分；三、自證分，如是三分不一不異。第一所量、第二能量、第三量果，若細分別，要有四分，其義方成；三分如前，更有第四證自證分。初二是外，后二是內，初唯所知，余通二種。謂第二分唯知第一，或量非量、或現或比。第三自證能證第二及證第四，第四自證能證第三，第三第四皆現量攝。由此道理，雖是一體，多分合成，不即不離，內外並知無無窮過。是故經言：
「眾生心二性， 內外一切分， 所取能取纏， 見種種差別。」
此頌意言，眾生心性二分合成，若內若外，皆有所取能取纏繞，見有種種或量非量、或現或比多分差別。四智心品雖有多分，然皆無漏現量所攝。此義廣如余處分別。義用分多、非體有異，如一法上，苦無常等種種義別，而體是一。
複次，如是所說四智相應心品，為有相分、見分等耶？定有見分照所照境，有自證分通照見分、證自證分，證自證分照自證分故亦定有。若無如是三分差別，應無所緣，應不名智，相分不定。有義，真實無漏心品無障礙故親照前境，
【現代漢語翻譯】 現代漢語譯本：即使有殊勝和低劣的差別，它們都能對外緣（外在條件）、對內證自體（內在的自我認知）起作用，就像光明既能照亮其他事物也能照亮自身一樣，不像刀等事物，本質上就不能同時做到這兩點。這是就粗略的表象來說，各種心和心法各有相分（被認識的對象）和見分（能認識的主體）兩個部分而說的。
《集量論》（Compendium on Valid Cognition）中辯論說，心和心法都有三分：一、所取分（object-apprehending aspect）；二、能取分（subject-apprehending aspect）；三、自證分（self-awareness aspect），這三分既不完全相同也不完全相異。第一是所量（object of valid cognition）、第二是能量（instrument of valid cognition）、第三是量果（result of valid cognition），如果細緻地分別，需要有四分，其意義才能成立；三分如前，更有第四證自證分（awareness of self-awareness aspect）。最初的兩個是外在的，後面的兩個是內在的，最初的只是所知，其餘的則通於兩種。也就是說，第二分僅僅認知第一分，或者是量（valid cognition）或者是非量（invalid cognition）、或者是現量（direct perception）或者是比量（inference）。第三自證分能證第二分以及第四分，第四自證分能證第三分，第三和第四都屬於現量。由於這個道理，雖然是一個整體，但由多個部分合成，不即不離，內外都知曉而沒有無窮倒退的過失。所以經中說：
『眾生心二性， 內外一切分， 所取能取纏， 見種種差別。』
這首偈頌的意思是說，眾生的心性由兩部分合成，無論是內在還是外在，都有所取和能取的纏繞，看到有種種或者是量或者是非量、或者是現量或者是比量的多種差別。四智心品（four wisdoms）雖然有多個部分，但都屬於無漏（without outflows）的現量所攝。這個意義詳細地在其他地方分別說明。作用和意義上的區分很多，但本體上沒有差異，就像一個法上，有苦、無常等種種意義的差別，但本體是一個。
再次，像這樣所說的與四智相應的心品，是否有相分、見分等呢？必定有見分照亮所照的境，有自證分通照見分、證自證分，證自證分照亮自證分所以也必定有。如果沒有這樣的三分差別，應該沒有所緣（object of cognition），應該不稱為智（wisdom），相分不確定。有一種觀點認為，真實無漏的心品沒有障礙，所以能夠直接照亮前面的境。
【English Translation】 English version: Even though there are superior and inferior differences, they can all function with respect to external conditions (外緣) and internal self-awareness (內證自體), just like light can illuminate others and also illuminate itself, unlike things like knives, which by their nature cannot do both at the same time. This is speaking in terms of the coarse appearances, where various minds and mental factors each have two aspects: the object-apprehending aspect (相分) and the subject-apprehending aspect (見分).
The Compendium on Valid Cognition (集量論) argues that minds and mental factors all have three aspects: 1. the object-apprehending aspect (所取分); 2. the subject-apprehending aspect (能取分); 3. the self-awareness aspect (自證分). These three aspects are neither completely the same nor completely different. The first is the object of valid cognition (所量), the second is the instrument of valid cognition (能量), and the third is the result of valid cognition (量果). If we distinguish them in detail, we need four aspects for the meaning to be established. The three aspects are as before, and there is a fourth, the awareness of self-awareness aspect (證自證分). The first two are external, and the last two are internal. The first is only the knowable, and the rest are common to both. That is to say, the second aspect only cognizes the first, whether it is valid cognition (量) or invalid cognition (非量), whether it is direct perception (現量) or inference (比量). The third, the self-awareness aspect, can cognize the second aspect and the fourth aspect, and the fourth, the awareness of self-awareness aspect, can cognize the third aspect. The third and fourth are both included in direct perception. Because of this reason, although it is a single entity, it is composed of many parts, neither identical nor separate, knowing both internally and externally without the fault of infinite regress. Therefore, the sutra says:
'Sentient beings' minds are composed of two natures, internally and externally all aspects, entangled by the object-apprehending and subject-apprehending, seeing various differences.'
The meaning of this verse is that the nature of sentient beings' minds is composed of two aspects, whether internal or external, there is entanglement of the object-apprehending and subject-apprehending, seeing various differences, whether valid or invalid cognition, whether direct perception or inference. Although the four wisdoms (四智) have many aspects, they are all included in the direct perception that is without outflows (無漏). This meaning is explained in detail elsewhere. There are many distinctions in function and meaning, but there is no difference in essence, just like on one dharma (法), there are various differences in meaning such as suffering, impermanence, etc., but the essence is one.
Furthermore, do the mental factors associated with the four wisdoms, as described above, have object-apprehending aspects, subject-apprehending aspects, etc.? There must be a subject-apprehending aspect that illuminates the object being illuminated, and there is a self-awareness aspect that generally illuminates the subject-apprehending aspect and the awareness of self-awareness aspect, and because the awareness of self-awareness aspect illuminates the self-awareness aspect, it must also exist. If there is no such distinction of three aspects, there should be no object of cognition (所緣), it should not be called wisdom (智), and the object-apprehending aspect is uncertain. Some argue that the true, undefiled mental factors, being without obstruction, directly illuminate the preceding object.
無逐心變似前境相，以無漏心說名無相，無分別故，又說緣境不思議故。有義，真實無漏心品亦有相分，諸心心法法爾似境顯現名緣，非如鉗等動作取物，非如燈等舒光照物，如明鏡等現影照物，由似境現分明照了名無障礙，不執不計說名無相，亦無分別，妙用難測名不思議，非不現影。若言無相則無相分，言無分別應無見分，都無相見應如虛空，或兔角等應不名智，無執計故。言無能取、所取等相，非無似境、緣照義用。若無漏心全無相分，諸佛不應現身土等種種影像，如是則違處處經論。轉色蘊依不得色者，轉四蘊依應無識等，則成大過。
有義，無漏無分別智相應心品，無分別故，所緣真如不離體故，如照自體無別相分。若后得智相應心品有分別故，所緣境界或離體故，如有漏心似境相現分明緣照。若無漏心緣離體境，無似彼相而得緣者，《觀所緣論》不應說言五識上無似極微相故非所緣。如是境相同無漏心無漏種起，雖有相似有漏法者，然非有漏。如有漏心似無漏相，非無漏故。且止廣論如是分別，但就世俗言說道理，非就勝義。若就勝義離言絕慮，既無相見，不可言心及心法等，離諸戲論不可思議。
複次，如是所說四智相應心品，有幾心法共相應耶？有二十一。謂五遍行、五各別境、十一唯
【現代漢語翻譯】 現代漢語譯本：沒有逐一的心識變化像之前的境相那樣，因為以無漏的心識來說，就叫做無相，因為沒有分別的緣故，又說緣取境界是不可思議的緣故。有一種觀點認為，真實的無漏心品也有相分，各種心和心法自然而然地像境界一樣顯現，這叫做緣，不是像鉗子等工具那樣動作來抓取物體，也不是像燈等那樣放出光芒來照亮物體，而是像明鏡等那樣顯現影像來照亮物體，由於像境界一樣顯現，分明照了，所以叫做沒有障礙，不執著不計較，所以叫做無相，也沒有分別，奇妙的作用難以測度，所以叫做不可思議，並非不顯現影像。如果說沒有相，那就沒有相分；如果說沒有分別，那就應該沒有見分；如果完全沒有相和見，那就應該像虛空一樣，或者像兔角一樣，應該不叫做智慧，因為沒有執著和計較的緣故。說沒有能取、所取等相，並非沒有像境界一樣的緣照義用。如果無漏心完全沒有相分，諸佛就不應該顯現身土等種種影像，這樣就違背了處處的經論。如果轉變色蘊所依而不能得到色，那麼轉變四蘊所依就應該沒有識等，那就成了很大的過失。 有一種觀點認為，與無漏無分別智相應的心品，因為沒有分別的緣故，所緣的真如不離本體的緣故，就像照見自體一樣，沒有別的相分。如果是與后得智相應的心品，因為有分別的緣故，所緣的境界或許離開了本體的緣故，就像有漏心一樣，像境界一樣顯現，分明地緣照。如果無漏心緣取離開了本體的境界，沒有像那個境界一樣的相而能夠緣取，《觀所緣論》就不應該說五識上沒有像極微一樣的相，所以不是所緣。像這樣，境界相和無漏心、無漏種一起生起，雖然有相似於有漏法的情況，但並非有漏。就像有漏心像無漏相一樣，並非無漏的緣故。暫且停止廣泛地討論這樣的分別，只就世俗的言說道理而言，不是就勝義而言。如果就勝義而言，離開了言語，斷絕了思慮，既然沒有相和見，就不可說心和心法等，離開了各種戲論，不可思議。 再次，像這樣所說的與四智相應的心品，有幾種心法共同相應呢？有二十一種。就是五遍行、五各別境、十一唯
【English Translation】 English version: There is no successive mental transformation resembling the previous object-realm appearance, because with undefiled mind, it is called 'without appearance' (無相), due to the absence of discrimination. It is also said that apprehending the object-realm is inconceivable. Some argue that the true undefiled mind also has an appearance-aspect (相分). The various minds and mental factors naturally manifest like the object-realm, which is called 'apprehension' (緣). It is not like tongs grasping objects, nor like lamps emitting light to illuminate objects, but like clear mirrors reflecting images to illuminate objects. Because it manifests like the object-realm, clearly illuminating, it is called 'without obstruction' (無障礙). Not clinging or calculating is called 'without appearance' (無相), also without discrimination. Its wondrous function is difficult to fathom, hence it is called 'inconceivable' (不思議), but it is not that it does not manifest images. If it is said to be 'without appearance' (無相), then there would be no appearance-aspect (相分). If it is said to be 'without discrimination' (無分別), then there should be no seeing-aspect (見分). If there were no appearance or seeing at all, it should be like empty space, or like a rabbit's horn, and should not be called wisdom, because there is no clinging or calculation. Saying there are no perceiver (能取) or perceived (所取) aspects, etc., does not mean there is no meaning of resembling the object-realm and illuminating through apprehension. If the undefiled mind had no appearance-aspect at all, the Buddhas should not manifest various images of body, land, etc. This would contradict scriptures and treatises everywhere. If transforming the basis of the form aggregate (色蘊) does not result in obtaining form, then transforming the basis of the four aggregates (四蘊) should result in no consciousness (識) etc., which would be a great fault. Some argue that the mind associated with undefiled, non-discriminating wisdom (無分別智) has no separate appearance-aspect (相分) because it is non-discriminating and the suchness (真如) it apprehends is not separate from its essence, just like reflecting on oneself. If it is the mind associated with subsequent wisdom (后得智), because it is discriminating and the object-realm it apprehends may be separate from its essence, it is like the defiled mind, which manifests like the object-realm, clearly apprehending and illuminating. If the undefiled mind apprehends an object-realm separate from its essence, without resembling that object-realm, then the Treatise on the Object of Cognition (觀所緣論) should not say that the five consciousnesses do not have an appearance like extremely subtle particles, therefore they are not objects of cognition. In this way, the object-realm appearance arises together with the undefiled mind and undefiled seeds. Although there are similarities to defiled dharmas, it is not defiled. Just as the defiled mind resembles the undefiled appearance, it is not undefiled. Let us stop the extensive discussion of such distinctions for now, and only speak of the principles of conventional truth (世俗), not ultimate truth (勝義). If we speak of ultimate truth, which is beyond words and thoughts, since there is no appearance or seeing, we cannot speak of mind and mental factors, etc., which are beyond all conceptual constructs and inconceivable. Furthermore, how many mental factors are associated with the mind associated with the four wisdoms (四智) mentioned above? There are twenty-one. Namely, the five omnipresent (五遍行), the five individually distinct (五各別境), and the eleven wholesome (十一唯
善，於一切處常遍行故，如來恒樂了所知境欲無減故，印境勝解常無減故，了曾受境念無減故，如來無有不定心故，恒抉擇故，極凈信等常相應故，無染污故，無睡眠故，無惡作故，現證一切無尋伺故，有漏心品勝劣不定，所緣拘礙心法相應或多或少，無漏心品自在無礙，心法平等互不相障。
複次，如是所說四智相應心品，何位初得？何位現行？無漏種性無始本有，依異熟識生滅相續，發心已去由外熏習漸漸增長。大圓鏡智相應心品，金剛喻定現在前時，轉滅一切有漏種子異熟識等。爾時方得最初現行一切佛果無漏種子圓滿依附，盡未來際常無間斷。平等性智相應心品，菩薩初地初現觀時最初現行，從此已去後后地中，修令增長清凈圓滿，無漏觀等現在前時恒常現行，若有漏心現在前時則便間斷。如是展轉乃至十地，最後心時自此已后盡未來際，常無間斷，如有漏位阿賴耶識，恒與末那一識俱起，無漏位中大圓鏡智，亦應常與平等性智一時而起，故平等智亦無間斷。妙觀察智相應心品亦在初地，初現觀時最初現行，從此已后漸修增長。若有漏心正現前時，或無心時，則便間斷，如是展轉乃至佛果。若入滅定亦不現行。成所作智相應心品，有義初地已上諸位皆得現行，墮法流故。如實義者，佛果方起，以十地中
【現代漢語翻譯】 現代漢語譯本： 善，因為在一切處所恒常普遍執行的緣故，如來恒常歡喜了知所知之境，欲求沒有減少的緣故，印證境界的殊勝理解恒常沒有減少的緣故，了知曾經領受的境界，憶念沒有減少的緣故，如來沒有不決定的心念的緣故，恒常決斷抉擇的緣故，極其清凈的信心等等恒常相應和合的緣故，沒有染污的緣故，沒有睡眠的緣故，沒有追悔的緣故，現前證悟一切沒有尋伺的緣故，有漏的心品，殊勝或者低劣，並不一定，被所緣境拘束障礙，心法相應或者多或者少；無漏的心品，自在沒有障礙，心法平等，互相不障礙。
其次，像這樣所說的四智相應的心品，在什麼位次最初獲得？在什麼位次現前執行？無漏的種性，無始以來本來就有，依靠異熟識生滅相續，從發心以後，由於外在的熏習，漸漸增長。與大圓鏡智相應的心品，在金剛喻定現在前的時候，轉變滅除一切有漏的種子，異熟識等等。在這個時候，才能夠最初現前執行，一切佛果的無漏種子圓滿依附，直到未來際，恒常沒有間斷。與平等性智相應的心品，菩薩初地初現觀的時候，最初現前執行，從這以後，在後面的地中，修習使之增長，清凈圓滿，無漏的觀等等現在前的時候，恒常現前執行，如果有漏心現在前的時候，就會間斷。像這樣輾轉乃至十地，最後心的時候，從這以後，直到未來際，恒常沒有間斷，就像有漏位次的阿賴耶識，恒常與末那識一起生起，無漏位次中，大圓鏡智，也應當恒常與平等性智一時生起，所以平等智也沒有間斷。與妙觀察智相應的心品，也在初地，初現觀的時候最初現前執行，從這以後，漸漸修習增長。如果有漏心正在現前的時候，或者沒有心的時候，就會間斷，像這樣輾轉乃至佛果。如果進入滅盡定，也不現前執行。與成所作智相應的心品，有的說法是初地以上的各個位次都能夠現前執行，因為墮入法流的緣故。如實的意義是，佛果才生起，因為在十地中
【English Translation】 English version: 'Good, because it constantly and universally operates in all places. The Tathagata (如來 - Thus Come One) is always delighted to know the objects of knowledge, because the desire is undiminished. The superior understanding of confirming the realm is constantly undiminished. Knowing the realm that has been received, the memory is undiminished. The Tathagata has no uncertain mind, because of constant determination and selection. Extremely pure faith and so on are constantly in accordance and harmony, because there is no defilement, no sleep, no regret. Directly realizing everything without seeking or contemplating, because the contaminated mind is sometimes superior and sometimes inferior, not fixed. The objects are restricted and obstructed. Mental dharmas are in accordance, sometimes more and sometimes less. The uncontaminated mind is free and unobstructed. Mental dharmas are equal and do not obstruct each other.'
'Furthermore, in what stage is the mind associated with the Four Wisdoms (四智) first attained, as described above? In what stage does it manifest? The uncontaminated nature is inherently present from the beginning, relying on the ripening consciousness (異熟識 - Vipaka-vijnana) in a continuous cycle of arising and ceasing. From the moment of generating the aspiration for enlightenment, it gradually grows through external influence. The mind associated with the Great Perfect Mirror Wisdom (大圓鏡智 - Maha-adarsha-jnana) manifests when the Vajra-like Samadhi (金剛喻定 - Vajropama-samadhi) is present, transforming and extinguishing all contaminated seeds, including the ripening consciousness. At that time, it is possible to initially manifest, with all the uncontaminated seeds of Buddhahood fully attached, continuously without interruption until the end of future time. The mind associated with the Equality Wisdom (平等性智 - Samata-jnana) initially manifests when the Bodhisattva (菩薩 - Bodhisattva) first attains direct realization on the first ground (初地 - First Bhumi). From then on, in the subsequent grounds, it is cultivated to increase, purify, and perfect. When uncontaminated contemplation and so on are present, it constantly manifests. If the contaminated mind is present, it will be interrupted. In this way, it progresses through the ten grounds (十地 - Ten Bhumis), until the final moment of the tenth ground. From then on, until the end of future time, it is constantly without interruption, just as the Alaya consciousness (阿賴耶識 - Alaya-vijnana) in the contaminated state constantly arises together with the Manas consciousness (末那識 - Manas-vijnana). In the uncontaminated state, the Great Perfect Mirror Wisdom should also constantly arise together with the Equality Wisdom at the same time, so the Equality Wisdom is also without interruption. The mind associated with the Wonderful Discriminating Wisdom (妙觀察智 - Pratyavekshana-jnana) also initially manifests on the first ground, at the time of initial direct realization. From then on, it gradually cultivates and increases. If the contaminated mind is present, or when there is no mind, it will be interrupted, in this way progressing through the stages until Buddhahood. If one enters the Cessation Samadhi (滅盡定 - Nirodha-samapatti), it will also not manifest. The mind associated with the Accomplishment Wisdom (成所作智 - Krityanushthana-jnana), according to some interpretations, can manifest in all stages above the first ground, because it falls into the stream of Dharma. The true meaning is that Buddhahood arises, because in the ten grounds'
有異熟識所變五根非無漏故，能依五識亦非無漏，有漏五根發無漏識曾未見故，于佛果上此智亦不恒現在前，作意起故，數數間斷。
如是四智相應心品，種子本有無始法爾不從熏生，名本性住種性。發心已后外緣熏發漸漸增長，名習所成種性。初地已上隨其所應乃得現起，數復熏習轉增轉勝，乃至證得金剛喻定。從此已后雖數現行，不復熏習更令增長，功德圓滿不可增故。持種凈識既非無記不可熏故，前佛后佛功德多少成過失故，如是四智相應心品一向是善、一向無漏，道諦所攝。諸佛無有一切有漏種子法故，雖復現化作生死身、業煩惱等似苦集諦，實是無漏道諦所攝，隨世俗相名五、十二、十八蘊等，而實非是蘊處界攝，離戲論故，離諸相故。如是五法皆通假實，不待名言，此余根境皆實有故。若待名言，此余根境皆假有故。又凈法界真如為體，是實有故，依真建立擇滅等相，是假有故，諸心智等青黃色等，是實有故，不放逸等長短色等，是假有故。且止廣論，應釋本文。
四由抉擇差別義中，略有三分：一者抉擇五法差別；二者抉擇受用和合一味事智；三者總頌凈法界相具諸功德。三身差別五法別中，如其次第一一抉擇。
經曰：妙生當知，清凈法界者，譬如虛空，雖遍諸色種種相中，而不
【現代漢語翻譯】 現代漢語譯本：由異熟識（Alaya-vijñana，又稱阿賴耶識，是佛教唯識宗所說的第八識，被認為是儲存一切業種的場所）所變的五根（眼、耳、鼻、舌、身五種感覺器官）並非無漏（指斷絕煩惱，不再產生新的業），因此能依附於五根的五識（眼識、耳識、鼻識、舌識、身識）也並非無漏。有漏（指有煩惱，會產生新的業）的五根所引發的無漏識（指沒有煩惱的清凈意識）從未見過，所以在佛果（Buddha-phala，指成佛的境界）上，這種智慧也不會恒常地顯現，因為它是通過作意（manasikara，心理活動中的一種，指集中注意力）而生起，所以會時常間斷。
像這樣與四智（大圓鏡智、平等性智、妙觀察智、成所作智）相應的心品，其種子是本來就有的，從無始以來就是如此，並非通過後天的熏習而產生，這被稱為本性住種性（prakrti-stha-gotra，指眾生本具的成佛可能性）。發菩提心（bodhicitta，立志成佛的心）之後，受到外在因緣的熏發，這種種性會漸漸增長，這被稱為習所成種性（samudānīta-gotra，指通過後天修行而成就的成佛可能性）。初地（prthivi，菩薩修行階位的第一個階段）以上的菩薩，會根據其相應的修行程度而逐漸顯現這種智慧，並且通過反覆的熏習，使其變得越來越強大，直到證得金剛喻定（vajropama-samadhi，一種非常堅固的禪定）。從那時起，雖然這種智慧會經常顯現，但不再需要通過熏習來使其增長，因為其功德已經圓滿，無法再增加。持有種子的清凈識（amala-vijñana，又稱阿摩羅識，被認為是第九識，最純凈的意識）既不是無記（指非善非惡的狀態），因此無法被熏習，否則前佛（過去佛）和后佛（未來佛）的功德就會有差別，這是一種過失。因此，與四智相應的心品始終是善的、始終是無漏的，屬於道諦（marga-satya，佛教四聖諦之一，指通往解脫的道路）所攝。諸佛（Buddhas，已證悟的覺者）沒有一切有漏的種子法，即使他們示現化身，呈現出生死之身、業和煩惱等類似於苦諦（duhkha-satya，佛教四聖諦之一，指世間的痛苦）和集諦（samudaya-satya，佛教四聖諦之一，指痛苦的根源）的現象，實際上也是無漏的道諦所攝，只是隨順世俗的表相，被稱為五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）、十二處（ayatana，指感覺器官和感覺對像）、十八界（dhatu，指感覺器官、感覺對像和感覺意識）等，但實際上並非蘊、處、界所攝，因為它們已經遠離了戲論（prapañca，指虛妄分別）和各種表相。
像這樣，五法（指法身、報身、應身、自性身、變化身）都通於假有和實有，不需要依賴名言（nama-rupa，指名稱和形式），因為其餘的根（indriya，感覺器官）和境（visaya，感覺對像）都是真實存在的。如果依賴名言，那麼其餘的根和境都是假有。此外，清凈法界（parisuddha-dhatu，指清凈的法性）以真如（tathata，指事物的真實本性）為體，是實有，依據真如而建立的擇滅（nirodha，指通過智慧斷滅煩惱）等相是假有。諸心智（citta-jnana，指各種心和智慧）的青黃色等是實有，不放逸（apramada，指精進修行）等的長短色等是假有。暫且停止廣泛的討論，應該解釋本文。
在四由抉擇差別義中，大致有三個部分：一是抉擇五法的差別；二是抉擇受用和合一味事智（指佛陀所證得的智慧，能夠體驗到一切事物都是和諧統一的）；三是總結清凈法界的相，具備各種功德。三身（trikaya，指法身、報身、應身）的差別和五法的差別中，按照順序一一進行抉擇。
經文說：妙生（Maitreya，即彌勒菩薩，未來佛）啊，你應該知道，清凈法界就像虛空一樣，雖然遍佈于各種各樣的色相之中，但並不...
【English Translation】 English version: The five roots (eye, ear, nose, tongue, and body) transformed by the Alaya-vijñana (storehouse consciousness, the eighth consciousness in Yogacara Buddhism, considered the repository of all karmic seeds) are not free from outflows (meaning they are not free from defilements and do not cease to generate new karma), therefore, the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) that rely on the five roots are also not free from outflows. Because the outflow-tainted five roots have never given rise to outflow-free consciousness (pure consciousness free from defilements), this wisdom does not constantly manifest in the state of Buddhahood (Buddha-phala), as it arises through attention (manasikara), and is therefore frequently interrupted.
Thus, the mental qualities associated with the Four Wisdoms (Great Mirror Wisdom, Equality Wisdom, Discriminating Wisdom, and Accomplishing Wisdom), their seeds are inherent, naturally existing from beginningless time, not produced through subsequent conditioning. This is called the Innately Abiding Lineage (prakrti-stha-gotra, the inherent potential for enlightenment). After generating the aspiration for enlightenment (bodhicitta), these lineages gradually increase through the conditioning of external causes, and this is called the Acquired Lineage (samudānīta-gotra, the potential for enlightenment developed through practice). Bodhisattvas on the first ground (prthivi, the first stage of a Bodhisattva's path) and above gradually manifest this wisdom according to their corresponding level of practice, and through repeated conditioning, it becomes increasingly powerful, until they attain the Vajra-like Samadhi (vajropama-samadhi, an extremely firm state of meditation). From then on, although this wisdom manifests frequently, it no longer needs to be conditioned to increase further, because its merits are already complete and cannot be increased. The pure consciousness (amala-vijñana, the ninth consciousness, considered the purest consciousness) that holds the seeds is neither neutral (neither good nor bad) and therefore cannot be conditioned, otherwise the merits of past Buddhas and future Buddhas would differ, which would be a fault. Therefore, the mental qualities associated with the Four Wisdoms are always good, always free from outflows, and are included within the Truth of the Path (marga-satya, one of the Four Noble Truths, the path to liberation). Buddhas (Buddhas, enlightened beings) do not possess any outflow-tainted seed-dharmas, even when they manifest bodies of birth and death, karma, and afflictions, which resemble the Truth of Suffering (duhkha-satya, one of the Four Noble Truths, the truth of suffering) and the Truth of the Origin of Suffering (samudaya-satya, one of the Four Noble Truths, the origin of suffering), they are actually included within the outflow-free Truth of the Path, and are only called the five aggregates (skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness), twelve sense bases (ayatana, the sense organs and their objects), and eighteen realms (dhatu, the sense organs, their objects, and their consciousnesses) according to conventional appearances, but are not actually included within the aggregates, sense bases, and realms, because they are free from conceptual proliferation (prapañca) and all appearances.
Thus, these five dharmas (referring to the Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya, and Transformation Body) are both conventionally existent and ultimately existent, and do not depend on names and forms (nama-rupa), because the remaining roots (indriya, sense organs) and objects (visaya, sense objects) are truly existent. If they depend on names and forms, then the remaining roots and objects are conventionally existent. Furthermore, the Pure Dharma Realm (parisuddha-dhatu, the pure nature of reality) has Suchness (tathata, the true nature of things) as its essence, and is ultimately existent, while the cessation (nirodha, the cessation of suffering through wisdom) and other aspects established based on Suchness are conventionally existent. The blue and yellow colors of the various minds and wisdoms (citta-jnana, various minds and wisdoms) are ultimately existent, while the length and shortness of non-negligence (apramada, diligence in practice) and other qualities are conventionally existent. Let us stop the extensive discussion for now and explain the text.
In the section on the differentiation of the Four Causes, there are roughly three parts: first, differentiating the five dharmas; second, differentiating the wisdom of experiencing the unified and harmonious taste of things; and third, summarizing the characteristics of the Pure Dharma Realm, which possesses all merits. Among the differences of the Three Bodies (trikaya, Dharmakaya, Sambhogakaya, and Nirmanakaya) and the differences of the five dharmas, we will differentiate them one by one in order.
The sutra says: Maitreya (Maitreya, the future Buddha), you should know that the Pure Dharma Realm is like space, although it pervades all kinds of appearances, it does not...
可說有種種相，體唯一味。如是如來清凈法界，雖復遍至種種相類所知境界，而不可說有種種相，體唯一味。
論曰：
次當顯示凈法界相，釋難抉擇法界差別。謂有難言：「若諸如來法界為性，法界則用，真如為體，真如即是諸法共相。諸法既有種種差別，法界隨彼，云何無有種種差別？法界若有種種差別，云何清凈？非頗胝迦，種種依止共相應故無種種相。」為釋此難故說最初太虛空喻。譬如虛空，雖遍諸色種種相中者，如世虛空，雖遍一切有形礙色等不等類差別相中，品類差別故名種種，自體集在覺慧等上分明顯現，故名為相。即是行相而不可說有種種相者，而此虛空不可宣說有諸形礙種種色相，由此虛空其性自爾，不應說故名不可說，或不能說名不可說。謂此虛空其性如是，不可宣說有其種種能表色相，亦不可說有其種種所表色相。而見虛空有種種相，及可說有種種相者，此見空中種種色相，非見虛空，及假說有種種色相，如青黃等，或長短等，非實是有，非假說有則有實事。云何遍在一切色中，無種種相體唯一味者，非此虛空由與種種色相應故成種種相，不捨自性體唯有一，無障礙味，無異相故。如是如來清凈法界等者，如世虛空有體無體，雖遍一切形礙色中，而不隨成形礙差別，亦不可說有
【現代漢語翻譯】 現代漢語譯本： 可說有種種相（指法界所顯現的各種現象），體唯一味（指法界的本質只有一個）。如是如來清凈法界（指諸佛清凈的法性），雖復遍至種種相類所知境界（指雖然普遍存在於各種不同的現象和所認知的境界中），而不可說有種種相（指不能說它有各種不同的現象），體唯一味（指它的本質只有一個）。
論曰（世親菩薩的解釋）：
接下來應當顯示清凈法界的體相，解釋疑問，決斷並辨明法界的差別。有人提出疑問：『如果諸佛的法界是其自性，法界是其作用，真如是其本體，真如就是諸法的共同體性。諸法既然有種種差別，法界隨著它們，怎麼會沒有種種差別？法界如果有種種差別，怎麼會清凈？不像頗胝迦（水晶），種種依止的共同體性，因此沒有種種現象。』爲了解釋這個疑問，所以說最初用太虛空來比喻。譬如虛空，雖然遍佈于各種顏色的種種現象中，就像世間的虛空，雖然遍佈於一切有形礙的顏色等不等同的類別差別現象中，品類差別所以名為種種，自體聚集在覺慧等上分明顯現，所以名為相。就是行相而不可說有種種相，而這虛空不可宣說有諸形礙種種色相，由於這虛空其性本來如此，不應說所以名不可說，或不能說名不可說。說這虛空其性是這樣，不可宣說有其種種能表達的色相，也不可說有其種種所表達的色相。而見到虛空有種種相，及可說有種種相，此見空中種種色相，非見虛空，及假說有種種色相，如青黃等，或長短等，非實是有，非假說有則有實事。為什麼遍在一切色中，無種種相體唯一味？不是這虛空由於與種種色相應，就成為種種相，不捨棄自性，本體唯有一個，沒有障礙的體味，沒有不同的現象。如是如來清凈法界等，如世間虛空有體無體，雖然遍佈一切形礙色中，而不隨著成為形礙差別，也不可說有。
【English Translation】 English version: It can be said to have various appearances (referring to the various phenomena manifested by the Dharmadhatu), but its essence is of one flavor (referring to the fact that the essence of the Dharmadhatu is only one). Thus, the pure Dharmadhatu of the Tathagata (referring to the pure Dharma-nature of all Buddhas), although it pervades all kinds of known realms (referring to its universal existence in various different phenomena and perceived realms), it cannot be said to have various appearances (referring to the inability to say that it has various different phenomena), but its essence is of one flavor (referring to its essence being only one).
Treatise says (Vasubandhu's explanation):
Next, the characteristics of the pure Dharmadhatu should be revealed, explaining doubts, resolving and distinguishing the differences of the Dharmadhatu. Someone raises the question: 'If the Dharmadhatu of all Tathagatas is their self-nature, the Dharmadhatu is its function, Suchness is its substance, and Suchness is the common nature of all dharmas. Since all dharmas have various differences, and the Dharmadhatu follows them, how can it not have various differences? If the Dharmadhatu has various differences, how can it be pure? It is not like sphatika (crystal), the common nature of various dependencies, therefore it has no various phenomena.' To explain this doubt, the analogy of the great void is used initially. For example, the void, although it pervades various colors and phenomena, just like the worldly void, although it pervades all kinds of unequal and different phenomena such as tangible colors, the categories are different, so it is called various, and the self-nature gathers and manifests clearly in the upper part such as awareness and wisdom, so it is called appearance. It is the appearance, but it cannot be said to have various appearances, and this void cannot be said to have various shapes and colors, because this void is inherently so, it should not be said, so it is called unspeakable, or cannot be said. Saying that the nature of this void is like this, it cannot be said to have various expressible colors, nor can it be said to have various expressed colors. And seeing that the void has various appearances, and it can be said to have various appearances, this seeing of various colors in the void is not seeing the void, and falsely saying that there are various colors, such as blue and yellow, or long and short, etc., are not real, and if they are not falsely said, then there are real things. Why is it that it pervades all colors, without various appearances, and its essence is of one flavor? It is not that this void becomes various appearances because it corresponds to various colors, it does not abandon its self-nature, its essence is only one, without the flavor of obstruction, without different phenomena. Thus, the pure Dharmadhatu of the Tathagata, etc., like the worldly void, has substance and no substance, although it pervades all tangible colors, it does not become the difference of tangible objects, nor can it be said to have.
諸色相。雖亦說有，唯假非實，由此虛空不捨自相取他相故，如雖假說虛空虛空，而虛空性實不可說，清凈法界亦復如是。雖假說言真空真空，而真空性實不可說，由此虛空先所說因種種依止共相應故。如頗胝迦，法界應有種種別者，有不定過。現見虛空雖與種種色相相應，而無諸色種種相故，如煙霧等共相應故。有時見空有種種相，由自虛妄分別力故，但見煙等有種種相，非見虛空，以虛空性不可見故。如是由自虛妄分別增益力故，但見色等有種種相，非凈法界。凈法界中雖無真實種種境界言說法教，而有種種境界法教差別相轉，非由彼有種種相故亦令法界有種種相，以凈法界離名言故。一切名言皆用分別所起為境，然諸法教亦不唐捐，是證法界展轉因故，如見字書解所說義。由此法教是諸如來大悲所流，能展轉說離言說義，如以眾彩彩畫虛空甚為希有；若以言說說離言義，復過於彼。如說海慧，譬如有人以種種色彩畫無色無見無對無表虛空，如墻壁等，甚為希有。諸佛世尊證得甚深離言說法，能以言說為諸有情補特伽羅宣說開示覆難於彼。如是廣說。又頗胝迦法界為性亦清凈故，非同法喻，所立因義隨一不成或俱不成。
經曰：又如虛空雖遍諸色不相舍離，而不為彼過所染污。如是如來清凈法界，雖遍一切
【現代漢語翻譯】 現代漢語譯本 諸色相，雖然也說是存在，但只是假立並非真實，因此虛空不會捨棄自身體性而取其他相狀。例如，雖然假說虛空是虛空，但虛空的體性實際上是不可說的，清凈法界也是如此。雖然假說真空是真空，但真空的體性實際上是不可說的，因為虛空先前所說的原因與種種所依共同相應。例如頗胝迦（水晶），法界應該有種種差別，這樣會有不確定的過失。現在可以見到虛空雖然與種種色相相應，但並沒有諸色的種種相狀，就像煙霧等共同相應一樣。有時見到虛空有種種相狀，是由於自己虛妄分別的力量，只是見到煙等有種種相狀，而不是見到虛空，因為虛空的體性是不可見的。同樣，由於自己虛妄分別增益的力量，只是見到色等有種種相狀，而不是清凈法界。在清凈法界中，雖然沒有真實的種種境界言說法教，但有種種境界法教的差別相轉變，不是因為它們有種種相狀就令法界也有種種相狀，因為清凈法界遠離名言。一切名言都以分別所起為境界，然而諸法教也不是徒勞無功，是證得法界輾轉相生的原因，就像見到字書就能理解所說的意義一樣。因此，法教是諸如來大悲所流現，能夠輾轉宣說離言說的意義，就像用各種色彩彩繪虛空一樣非常稀有；如果用言語述說離言說的意義，就更加超過前者。例如《海慧經》所說，譬如有人用種種色彩繪畫無色、無見、無對、無表的虛空，如同墻壁等，這是非常稀有的。諸佛世尊證得甚深離言說法，能夠用言語為諸有情補特伽羅（人）宣說開示，比前者更加困難。就像這樣廣說。而且頗胝迦（水晶）的法界體性也是清凈的，因此不同於法喻，所立的因義要麼不成立，要麼都不成立。
經中說：又如虛空雖然遍及諸色而不相舍離，但不會被那些過失所染污。同樣，如來清凈法界，雖然遍及一切
【English Translation】 English version All forms and appearances, although said to exist, are merely provisional and not real. Therefore, space does not abandon its own nature to take on other appearances. For example, although we provisionally say 'space is space,' the nature of space is actually indescribable. The pure Dharma realm is also like this. Although we provisionally say 'emptiness is emptiness,' the nature of emptiness is actually indescribable, because the previously mentioned causes of space are in accordance with various supports. For example, like sphatika (crystal), if the Dharma realm should have various differences, there would be the fault of uncertainty. We can see that although space is in accordance with various forms and appearances, it does not have the various appearances of those forms, just as smoke and mist are in accordance with each other. Sometimes we see space having various appearances, but this is due to the power of our own false discriminations. We only see smoke and the like having various appearances, and not space, because the nature of space is invisible. Similarly, due to the power of our own false discriminations, we only see forms and the like having various appearances, and not the pure Dharma realm. In the pure Dharma realm, although there are no real and various realms of verbal teachings, there are various transformations of the differences between realms and teachings, but it is not because they have various appearances that the Dharma realm also has various appearances, because the pure Dharma realm is free from names and words. All names and words take discriminations as their object, but the Dharma teachings are not in vain, as they are the cause of the Dharma realm arising in succession, just as seeing written words allows one to understand the meaning. Therefore, the Dharma teachings flow from the great compassion of all Tathagatas, and can successively explain the meaning beyond words. It is as rare as painting space with various colors; to explain the meaning beyond words with words is even more rare. For example, as said in the Sagaramati Sutra, it is as rare as someone painting the formless, invisible, without opposition, and without representation space, like walls and so on, with various colors. It is even more difficult for the Buddhas, the World Honored Ones, who have attained the profound Dharma beyond words, to explain and reveal it to all sentient beings, pūdgala (persons), with words. This is how it is extensively explained. Moreover, the Dharma realm of sphatika (crystal) is also pure in nature, so it is not the same as the analogy of the Dharma, and the established cause is either not established or both are not established.
The sutra says: 'Moreover, just as space pervades all forms without abandoning them, but is not defiled by their faults. Similarly, the pure Dharma realm of the Tathagatas, although pervading all'
眾生心性，由真實故不相舍離，而不為彼過所染污。
論曰：
復有難言：「若凈法界遍在一切所知境界，亦與貪等諸煩惱垢共相應故，云何不如所餘有漏心心法品成不清凈？」為釋此難，故說第二太虛空喻。又如虛空，雖遍諸色不相舍離者，無有別處，故名不相舍離。遍在內行，不見出外故。既在內行不見出外，不可定言是一是異。若有別處，是則虛空應有形礙，應是無常。而不為色過所染污者，如太虛空雖遍一切形礙色內，而不為色過失所染。色過失者，謂是生長貪瞋等因，非青黃等種種異相。又于空中所有云霧黑影色等，能令太虛舍凈相故，及能障礙凈見生故，名色過失。又於心上所增境相名色過失。為順他意故作前說，非太虛空為彼諸色過失所染，自性凈故。如是如來清凈法界，雖遍一切眾生心性，由真實故不相舍離者，如佛自心真實清凈，本性光潔本性凈故，一切眾生心性亦爾，本性真實本性清凈。心本性者，即是真如，一切眾生心平等性。如說由何說心平等？由空性故說心平等。如是廣說。心本性者，即心法性，遍在一切眾生心性，是故說名心平等性。為辯如是心法性故，說由真實不相舍離，由是有情本凈心性，雖本性凈復由今時客塵障垢新遠離故，安立如來其心清凈。又諸有情心平等性，
【現代漢語翻譯】 現代漢語譯本 眾生的心性，由於真實的緣故，不會互相捨棄分離，也不會被那些過失所污染。
論曰：
又有人提出疑問：『如果清凈的法界遍在於一切所知的境界中，也與貪婪等各種煩惱污垢共同相應，為什麼不像其餘的有漏心和心法那樣變得不清凈呢？』爲了解釋這個疑問，所以說了第二個太虛空的譬喻。又如虛空，雖然遍佈于各種色相之中，不會互相捨棄分離——沒有特別的地方，所以叫做不相捨棄分離。遍在於內在的修行中，看不到外在的顯現。既然在內在的修行中看不到外在的顯現，就不能確定地說它是一還是異。如果存在特別的地方，那麼虛空就應該有形狀和阻礙，應該是無常的。但是它不會被色相的過失所污染，就像太虛空雖然遍佈於一切有形狀和阻礙的色相之中，卻不會被色相的過失所污染。色相的過失，指的是生長貪婪、嗔恨等煩惱的原因，而不是青色、黃色等各種不同的表象。而且，在空中所有的雲霧、黑影、顏色等，能夠使太虛空捨棄清凈的相貌，並且能夠阻礙清凈見解的產生，所以叫做色相的過失。而且，在心上所增加的境界相也叫做色相的過失。爲了順應他人的意思，所以做了前面的說明，並非太虛空被那些色相的過失所污染，因為它自身本性清凈。像這樣，如來的清凈法界，雖然遍佈於一切眾生的心性之中，由於真實的緣故，不會互相捨棄分離——就像佛的自心真實清凈，本性光明潔凈，本性清凈，一切眾生的心性也是這樣，本性真實，本性清凈。心的本性，就是真如（Tathata，事物的真實如是之性），一切眾生心的平等之性。如經文所說，通過什麼來說明心的平等呢？通過空性（Sunyata，空虛的性質）的緣故來說明心的平等。像這樣廣泛地說明。心的本性，就是心法之性，遍在於一切眾生的心性之中，所以叫做心的平等之性。爲了辨明像這樣的心法之性，所以說由於真實不會互相捨棄分離，由於是有情眾生本來的清凈心性，雖然本性清凈，又由於現在客塵（adventitious defilements，外來的塵埃）的障垢新近遠離的緣故，安立如來的心是清凈的。而且，各種有情眾生的心的平等之性，
【English Translation】 English version The minds of sentient beings, due to their inherent reality, do not abandon or separate from each other, and are not defiled by those faults.
Treatise says:
Furthermore, there is a difficulty: 'If the pure Dharmadhatu (Dharmadhatu, the realm of truth) pervades all knowable realms and is also associated with defilements such as greed, why does it not become impure like the remaining conditioned mind and mental phenomena?' To resolve this difficulty, the second analogy of vast space is given. Just as space, although pervading all forms, does not abandon or separate from them—there is no separate place, hence it is called not abandoning or separating. It pervades inner practice, and one does not see it going outside. Since it is in inner practice and one does not see it going outside, it cannot be definitively said to be one or different. If there were a separate place, then space should have shape and obstruction, and should be impermanent. But it is not defiled by the faults of form, just as vast space, although pervading all forms with shape and obstruction, is not defiled by the faults of form. The faults of form refer to the causes of growing greed, hatred, and other afflictions, not the various different appearances such as blue and yellow. Moreover, all the clouds, shadows, colors, and so on in the sky can cause the vast space to abandon its pure appearance and can obstruct the arising of pure vision, hence they are called the faults of form. Furthermore, the object-aspects added to the mind are called the faults of form. To accord with others' intentions, the foregoing explanation is made, but it is not that vast space is defiled by those faults of form, because its own nature is pure. Thus, the pure Dharmadhatu of the Tathagata (Tathagata, 'the one who has thus gone' or 'the one who has thus come'), although pervading the minds of all sentient beings, due to its inherent reality, does not abandon or separate from them—just as the Buddha's own mind is truly pure, its inherent nature is bright and clean, its inherent nature is pure, so too are the minds of all sentient beings, their inherent nature is real, their inherent nature is pure. The inherent nature of the mind is thus the Suchness (Tathata, the suchness or thusness of things), the equal nature of the minds of all sentient beings. As it is said in the scriptures, by what is it said that the mind is equal? It is said that the mind is equal because of emptiness (Sunyata, the quality of emptiness). Thus, it is extensively explained. The inherent nature of the mind is the nature of the mind-dharma, pervading the minds of all sentient beings, hence it is called the equal nature of the mind. To clarify this nature of the mind-dharma, it is said that due to reality, it does not abandon or separate. Because sentient beings have an inherently pure mind-nature, although it is inherently pure, it is also because the adventitious defilements (adventitious defilements, defilements that are not intrinsic) have recently been removed, that the Tathagata's mind is established as pure. Moreover, the equal nature of the minds of all sentient beings,
即是真實，是圓成實自性攝故。由諸有情心平等性真實相故，表不捨離諸眾生心；又是心性真實相故，表不捨離一切有情心性而轉。此意說言，由遍轉故不相舍離，而不為彼過所染污者，本性清凈故。過謂貪等，能令心相成過失故，成垢染故，雖為客塵分別所轉，非彼體故，不可全舍，可令清凈。依此密意說如是言，此心本性清凈光潔，心之法性說名為心，非離心法性有異性凈心。云何有情心有貪等？自分別力所任持故，心之顛倒未永斷故，此由無明力所起故。此義意言，譬如虛空本性雖凈，而為眩翳損肉眼故，顛倒相現似不清凈。如是法界本性雖凈，由自分別所起貪等眾因緣力，無明眩翳損慧眼故，顛倒相現似不清凈。若一切種清凈慧眼，恒不見穢。又凈法界若無差別一切種凈，則名一切如來法身，亦名如來真實體性，於一切時常無變故。由此法界一切有情心相續中平等有故，說如是言，一切有情是如來藏，一切有情皆有佛性，為引不定種性有情，令心決定趣大乘故。就有如來種性有情，說如是言，一切有情皆當作佛。如有說言一切無常一切皆苦，如是皆說少分一切，非全一切。若不爾者，便違所說五種種性諸佛功德應當有盡，無所度故，則違所說。如來功德常無斷盡，不應無益，常住世間本期度生求佛果故。此凈
【現代漢語翻譯】 現代漢語譯本： 這是真實，因為被圓成實自性所攝持。由於所有有情心平等性的真實相，表示不捨離所有眾生的心；又是心性真實相的緣故，表示不捨離一切有情的心性而運轉。這個意思說，由於普遍運轉的緣故不互相舍離，而不被那些過失所染污，是因為本性清凈的緣故。過失指的是貪等，能夠使心相成為過失，成為垢染的緣故，雖然被客塵分別所運轉，但不是它的本體，所以不可完全捨棄，可以使它清凈。依據這個密意說這樣的話，這個心本性清凈光潔，心的法性被稱為心，不是離開心法性有另外的清凈心。為什麼有情的心會有貪等呢？因為自己分別的力量所任持的緣故，心的顛倒沒有永遠斷除的緣故，這是由無明的力量所引起的緣故。這個意思說，譬如虛空本性雖然清凈，但是因為眩翳損害肉眼的緣故，顛倒的相顯現得好像不清凈。像這樣法界（Dharmadhatu）本性雖然清凈，由於自己分別所引起的貪等眾多因緣的力量，無明眩翳損害慧眼的緣故，顛倒的相顯現得好像不清凈。如果一切種類的清凈慧眼，永遠不會看見污穢。又清凈的法界如果沒有差別，一切種類都清凈，就稱為一切如來法身（Dharmakaya），也稱為如來真實體性，在一切時候常常沒有改變的緣故。由於這個法界在一切有情心相續中平等存在的緣故，所以說這樣的話，一切有情都是如來藏（Tathagatagarbha），一切有情都有佛性（Buddha-nature），爲了引導不定種性的有情，使他們的心決定趣向大乘的緣故。就具有如來種性的有情，說這樣的話，一切有情都應當成佛。如有說一切無常，一切皆苦，像這樣都是說少分的一切，不是全部的一切。如果不是這樣，就違背了所說的五種種性，諸佛的功德應當有窮盡，因為沒有所度化的眾生的緣故，就違背了所說的。如來的功德常常沒有斷絕窮盡，不應該沒有利益，常住在世間本來期望度化眾生求佛果的緣故。這個清凈
【English Translation】 English version: This is truth, because it is encompassed by the perfected reality nature (Parinispanna-svabhava). Because of the true nature of the equality of the minds of all sentient beings, it indicates not abandoning the minds of all beings; and because it is the true nature of mind, it indicates not abandoning the mind-nature of all sentient beings as it operates. This means that, because of its pervasive operation, it does not abandon, and is not defiled by those faults, because its inherent nature is pure. Faults refer to greed and the like, which can cause the mind to become faulty, becoming defiled. Although it is operated by adventitious discriminating thoughts, it is not their essence, so it cannot be completely abandoned, but can be purified. Based on this hidden meaning, it is said that this mind is inherently pure and radiant, and the dharma-nature of mind is called mind, not that there is a separate pure mind apart from the dharma-nature of mind. Why do sentient beings have greed and the like in their minds? Because of the power of their own discrimination, and because the inversions of the mind have not been permanently severed, this arises from the power of ignorance (Avidya). This means that, for example, although the nature of space is pure, because dizziness damages the physical eye, inverted appearances seem impure. Similarly, although the nature of the Dharmadhatu (法界) is pure, due to the power of numerous causes and conditions such as greed arising from one's own discrimination, and because the dizziness of ignorance damages the eye of wisdom, inverted appearances seem impure. If the eye of pure wisdom of all kinds never sees impurity. Furthermore, if the pure Dharmadhatu (法界) were without difference and pure in all respects, it would be called the Dharmakaya (法身) of all Tathagatas (如來), also called the true nature of the Tathagata (如來), because it is always unchanging. Because this Dharmadhatu (法界) is equally present in the mind-streams of all sentient beings, it is said that all sentient beings are the Tathagatagarbha (如來藏), and all sentient beings have Buddha-nature (佛性), in order to guide sentient beings of uncertain lineage and lead their minds to decisively turn towards the Mahayana (大乘). Regarding sentient beings with the Tathagata (如來) lineage, it is said that all sentient beings should become Buddhas. Just as it is said that all is impermanent and all is suffering, so too, these are all statements of a partial all, not a complete all. If it were not so, it would contradict the five lineages mentioned, and the merits of all Buddhas should be finite, because there would be no beings to be liberated, which would contradict what was said. The merits of the Tathagata (如來) are constantly without cessation or exhaustion, and should not be without benefit, constantly abiding in the world with the original intention of liberating beings and seeking the fruit of Buddhahood. This pure
法界雖遍一切平等皆有，而由自障力所持故，如世生盲不見日月。如有頌言：
「眾生罪不現， 如月于破器， 遍滿諸世間， 由法光如日。」
由此道理，如先所說，亦與貪等諸煩惱垢共相應故，如余有漏心心法品。清凈法界成不凈者，有不定過。虛空雖與色垢相應，非不凈故。心心法品雖與貪等煩惱相應，而用清凈法界為性，非不凈故，非同法喻。如說意樂不清凈者，見心不凈，隨彼亦說法界不凈，由清凈相不顯現故。意樂凈者，見與貪等垢相應心本性清凈無垢穢故，法界常凈。彼所立因如前不成。由是法界遍一切故，譬如虛空，非諸有情過所染污，此說法界遍一切者，所執法空普皆有故，不待成立。
經曰：又如虛空含容一切身語意業，而此虛空無有起作。如是如來清凈法界，含容一切智所變化利眾生事，清凈法界無有起作。
論曰：
復有難言：「若諸如來清凈法界真如為體，則無戲論亦無起作，云何得容利有情事因緣智生？若容智生則有起作，云何如來真如為相？」為釋此難，故說第三太虛空喻。又如虛空含容一切身語意業者，如太虛空，雖無作意而能容受有情三業，身語二業有形礙故，可須容受。意業云何？非無形質，有對礙故，須他容受，即以此事名為容受，謂彼
【現代漢語翻譯】 現代漢語譯本：法界雖然周遍一切，平等存在於一切事物之中，但由於眾生自身的業障所矇蔽，就像天生的盲人看不見日月一樣。正如頌文所說： 『眾生的罪業沒有顯現，就像月亮在破損的器皿中無法顯現一樣，法界的光明遍滿所有世間，就像太陽一樣。』 基於這個道理，就像先前所說的那樣，法界也與貪婪等各種煩惱污垢相互關聯，就像其他有漏的心和心所法一樣。如果說清凈的法界會變得不凈，那就存在不確定的過失。虛空雖然與塵垢相應，但並非因此變得不凈。心和心所法雖然與貪婪等煩惱相應，但以清凈法界為本性，並非因此變得不凈，所以不能用法喻來類比。如果說意樂不清凈的人，看到心不清凈，並因此認為法界也不清凈，那是因為清凈的相狀沒有顯現的緣故。如果意樂清凈的人，看到與貪婪等污垢相應的心，其本性是清凈無垢的，那麼法界就永遠是清凈的。他們所提出的理由，就像前面所說的那樣，是不能成立的。因為法界周遍一切，就像虛空一樣，不會被有情眾生的過失所染污。這裡所說的法界周遍一切，是因為所執著的法空普遍存在於一切事物之中，所以不需要再加以證明。 經中說：『又如虛空含容一切身語意業，而此虛空無有起作。如是如來清凈法界，含容一切智所變化利眾生事，清凈法界無有起作。』 論中說： 又有人提出疑問：『如果諸佛如來的清凈法界以真如為體性，那麼就應該沒有戲論，也沒有任何造作，怎麼能夠容納利益有情眾生的事業因緣和智慧生起呢？如果容納智慧生起，那麼就有了造作，怎麼能說如來以真如為相呢？』爲了解釋這個疑問，所以說了第三個太虛空的譬喻。『又如虛空含容一切身語意業』，就像太虛空一樣，雖然沒有作意，卻能夠容納有情眾生的身語意三業。身語二業有形體和障礙，所以需要容納。那麼意業呢？雖然沒有形質，但因為有對礙，所以也需要其他事物來容納，而這種容納就叫做容受，也就是意業的生起。
【English Translation】 English version: Although the Dharmadhatu (Dharmadhatu: the realm of truth, the totality of all phenomena) pervades everything and is equally present in all things, it is obscured by the power of one's own karmic obstructions, just as a person born blind cannot see the sun and moon. As a verse says: 'The sins of sentient beings do not appear, like the moon in a broken vessel; the light of the Dharmadhatu pervades all worlds, like the sun.' Based on this principle, as mentioned earlier, the Dharmadhatu is also associated with various defilements such as greed, just like other contaminated mental and mental factors. If the pure Dharmadhatu were to become impure, there would be an indefinite fault. Although space is associated with dirt, it does not become impure because of it. Although mental and mental factors are associated with defilements such as greed, they have the pure Dharmadhatu as their nature and do not become impure because of it, so the analogy of the example is not valid. If someone with an impure intention sees the mind as impure and therefore says that the Dharmadhatu is also impure, it is because the pure aspect is not manifest. If someone with a pure intention sees the mind associated with defilements such as greed as being pure and without defilement in its essence, then the Dharmadhatu is always pure. The reason they put forward, as mentioned earlier, cannot be established. Because the Dharmadhatu pervades everything, like space, it is not contaminated by the faults of sentient beings. The statement that the Dharmadhatu pervades everything means that the emptiness of phenomena that is clung to is universally present in all things, so it does not need to be further proven. The Sutra says: 'Moreover, just as space contains all actions of body, speech, and mind, yet this space has no activity. Likewise, the pure Dharmadhatu of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) contains all the deeds of benefiting sentient beings transformed by wisdom, yet the pure Dharmadhatu has no activity.' The Treatise says: Furthermore, some may raise the question: 'If the pure Dharmadhatu of the Tathagatas has Suchness (Suchness: ultimate reality) as its essence, then there should be no conceptual proliferation and no activity. How can it accommodate the causes and conditions for benefiting sentient beings and the arising of wisdom? If it accommodates the arising of wisdom, then there is activity. How can it be said that the Tathagata has Suchness as its characteristic?' To explain this question, the third analogy of vast space is given. 'Moreover, just as space contains all actions of body, speech, and mind,' like vast space, although it has no intention, it can accommodate the three actions of body, speech, and mind of sentient beings. The actions of body and speech have form and obstruction, so they need to be accommodated. What about the actions of mind? Although they have no form, they also need to be accommodated by other things because they have opposition and obstruction, and this accommodation is called acceptance, that is, the arising of mental actions.
生時不為障礙。有對礙物亦以生時無障礙故，說言虛空之所容受。此法亦爾，生時無障而得生故，亦得說言虛空容受。又有對物無對礙時，容受余物得往來故，依此法上假立虛空。意業亦爾，將欲滅時容受余物，令得生起，何為不得依此法上假立虛空？若異此者，實有虛空遍一切處。云何容受？若體實有不障礙故，余法得生名容受者，一切無色實有體法皆無障礙，並能容受應名虛空。余處說言，唯色無故名虛空者，就世共知粗相而說。是故虛空容受三業亦無過失。而此虛空無有起作者，非此虛空如是分別，我容受此不容受彼，雖無作意而能容受。日月燈等所有光明亦復如是，雖無作意此彼分別，法爾生時能照諸色。如意寶珠亦復如是，雖無作意而能滿足眾生意願。所餘亦爾，且舉虛空類顯一切。如是如來清凈法界，含容一切智所變化利眾生事者，謂諸如來清凈法界任性而住，無有作意，安立一切利眾生事。一切智者，圓鏡智等。一切所變化者，身語意化。一切利眾生事者，謂能成辦一切有情勝利樂事，清凈法界皆能含容，彼法生時為助因故。清凈法界無有起作者，作意名起，能令其心舍余境界趣余緣故。心動名作，心慮動搖有所作故。謂凈法界雖無作意、心慮動搖，而能容受諸智變化利有情事。複次，含容一切智所變
【現代漢語翻譯】 現代漢語譯本：
出生時不會成為障礙。對於有障礙的事物，也因為出生時沒有障礙，所以說虛空能夠容納。這種法也是如此，出生時沒有障礙而能夠產生，也可以說虛空容納。又有，當有對礙的事物沒有對礙時，能夠容納其他事物來往，因此在這種法的基礎上假立虛空。意業也是如此，將要滅亡時能夠容納其他事物，使之能夠生起，為什麼不能在這種法的基礎上假立虛空呢？如果不是這樣，那麼就存在真實的虛空遍佈一切處。如何容納呢？如果本體真實存在而不產生障礙，其他法能夠產生就叫做容納，那麼一切無色的真實存在的法都沒有障礙，並且能夠容納，都應該叫做虛空。其他地方說，只有沒有色才叫做虛空，那是就世俗共知的粗顯的相貌而說的。所以虛空容納身語意三業也沒有過失。而這個虛空沒有起作者，不是這個虛空這樣分別，『我容納這個，不容納那個』，雖然沒有作意卻能夠容納。日月燈等所有的光明也是這樣，雖然沒有作意去分別這個那個，自然而然地在產生時能夠照亮各種顏色。如意寶珠也是這樣，雖然沒有作意卻能夠滿足眾生的意願。其餘的也是這樣，姑且舉虛空來類比顯示一切。像這樣，如來的清凈法界，包含容納一切智所變化的利益眾生的事情，是指諸如來的清凈法界任運而住，沒有作意，安立一切利益眾生的事情。一切智，指的是圓鏡智等。一切所變化的，指的是身語意的變化。一切利益眾生的事情，指的是能夠成就一切有情勝利和快樂的事情，清凈法界都能夠包含容納，因為這些法產生時是助因。清凈法界沒有起作者，作意叫做起，能夠使心捨棄其他境界而趨向其他緣。心動叫做作，因為心慮動搖有所作為。指的是清凈法界雖然沒有作意、心慮動搖，卻能夠容納各種智慧變化利益有情的事情。再次，包含容納一切智所變
【English Translation】 English version:
Birth does not create an obstruction. Even for things that are obstructive, it is said that space can accommodate them because there is no obstruction at the time of birth. This Dharma is also like that; because it is born without obstruction, it can also be said that space accommodates it. Furthermore, when things that are obstructive have no obstruction, they can accommodate other things to come and go. Therefore, space is hypothetically established on this Dharma. Mental karma (意業) is also like that; when it is about to cease, it can accommodate other things, allowing them to arise. Why can't space be hypothetically established on this Dharma? If it were otherwise, then there would be a real space pervading everywhere. How does it accommodate? If the essence truly exists and does not create obstruction, and other Dharmas can arise, then that is called accommodation. Then all formless, truly existing Dharmas are without obstruction and can accommodate, so they should all be called space. In other places, it is said that only the absence of form is called space, but that is speaking in terms of the commonly known coarse appearance. Therefore, there is no fault in saying that space accommodates the three karmas of body, speech, and mind. And this space has no creator or actor. It is not that this space discriminates, 'I will accommodate this, but not that.' Although it has no intention, it can accommodate. All the light from the sun, moon, and lamps is also like that; although there is no intention to discriminate between this and that, it naturally illuminates all forms when it arises. The wish-fulfilling jewel (如意寶珠, Cintamani) is also like that; although it has no intention, it can fulfill the wishes of sentient beings. The rest are also like that; let's take space as an example to illustrate everything. Like this, the Tathagata's (如來) pure Dharma realm (清凈法界), which contains and accommodates all the activities of benefiting sentient beings transformed by the omniscient wisdom (一切智), refers to the pure Dharma realm of the Tathagatas abiding naturally, without intention, establishing all activities that benefit sentient beings. Omniscient wisdom refers to the mirror-like wisdom (圓鏡智) and so on. All that is transformed refers to the transformations of body, speech, and mind. All activities that benefit sentient beings refer to the ability to accomplish the victory and happiness of all sentient beings. The pure Dharma realm can contain and accommodate all of these, because these Dharmas are contributing causes when they arise. The pure Dharma realm has no creator or actor. Intention is called 'arising,' which can cause the mind to abandon other realms and turn to other conditions. Mental movement is called 'acting,' because mental consideration moves and acts. It refers to the fact that although the pure Dharma realm has no intention or mental movement, it can accommodate the various wisdom transformations that benefit sentient beings. Furthermore, it contains and accommodates all that is transformed by omniscient wisdom.
化。利眾生事者，謂凈法界含容一切受用、變化二身，所作利有情因無窮盡故，極廣大故，無對礙故，雖無分別而增上力能生彼故。此總義言，如虛空等容色生等作用轉時，雖無有我我所作意戲論分別，而法爾力廣作一切差別作用。如是如來住無漏界，雖無一切我我所等作意戲論種種分別，而先所修大願力故，能起一切智所變化利眾生事，如是如來第一難思安住法身，由先願力所任持故，一切相好功德莊嚴，窮生死際劫量相續，雖無分別，而作一切智所變化利眾生事。如來雖無如是分別，我于如是如是事業當作不作，而本願力一切能作，如先發愿。或入睡眠、或入滅定，雖無作意，隨所要期覺悟出定，如《海慧經》作如是說，如諸苾芻要期鐘聲而入滅定，不聞鐘聲亦無分別，由要期力應時出定。如是廣說。
佛地經論卷第三 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第四
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：又如空中種種色相現生現滅，而此虛空無生無滅。如是如來凈法界中，諸智變化利眾生事現生現滅，而凈法界無生無滅。
論曰：
復有難言：「若凈法界遍在一切所知境界，不相舍離一向隨轉，是則法界應有生滅。若無生滅
【現代漢語翻譯】 現代漢語譯本：利益眾生的事業，指的是清凈法界含容一切受用身和變化身，所作利益有情的原因無窮無盡，極其廣大，沒有對礙，雖然沒有分別，但增上力能夠產生這些。總的來說，就像虛空等容納顏色、產生等作用運轉時，雖然沒有『我』和『我所』的作意戲論分別，但法爾之力廣泛地產生一切差別作用。如同如來安住于無漏界，雖然沒有一切『我』、『我所』等作意戲論種種分別，但由於先前所修的大願力，能夠生起一切智所變化的利益眾生的事業。如同如來第一難思安住的法身，由於先前願力所任持，一切相好功德莊嚴，窮盡生死際劫的時間相續不斷，雖然沒有分別，但能做一切智所變化的利益眾生的事業。如來雖然沒有這樣的分別，『我』對於這樣這樣的事業應當做或不作，但本願力一切都能做，如同先前發願一樣。或者進入睡眠，或者進入滅定，雖然沒有作意，但隨著所要約定的時間覺悟出定，如《海慧經》所說，如同諸位比丘約定鐘聲而進入滅定，即使沒有聽到鐘聲也沒有分別，由於約定的力量，應時出定。像這樣廣泛地說明。 《佛地經論》卷第三 大正藏第26冊 No. 1530 《佛地經論》 《佛地經論》卷第四 親光菩薩等造 大唐三藏法師玄奘奉 詔譯 經文說：『又如空中種種色相現生現滅，而此虛空無生無滅。如是如來凈法界中，諸智變化利眾生事現生現滅，而凈法界無生無滅。』 論中說： 又有人提出疑問：『如果清凈法界遍在於一切所知境界，不相舍離，始終隨之運轉，那麼法界應該有生滅。如果無生滅，』
【English Translation】 English version: The activity of benefiting sentient beings refers to the pure Dharmadhatu (淨法界), which contains all enjoyment bodies (受用身) and transformation bodies (變化身). The causes for benefiting sentient beings are inexhaustible, extremely vast, and without obstruction. Although there is no discrimination, the power of enhancement can generate these. Generally speaking, just as the void (虛空) and other things accommodate colors, the arising of functions, and the turning of actions, although there is no intentional play of 'I' and 'mine' (我我所) discrimination, the power of Dharma naturally produces all kinds of differentiated functions. Just as the Tathagata (如來) abides in the unconditioned realm (無漏界), although there is no intentional play of 'I', 'mine', and various discriminations, due to the great vows (大願力) cultivated in the past, he can generate the activity of benefiting sentient beings transformed by all-wisdom (一切智). Just as the Tathagata's first inconceivable abiding Dharmakaya (法身), supported by the power of past vows, is adorned with all auspicious marks (相好) and meritorious qualities (功德), continuing throughout the measure of lifetimes and kalpas (劫), although there is no discrimination, he can do the activity of benefiting sentient beings transformed by all-wisdom. Although the Tathagata does not have such discrimination, 'I' should do or not do such and such activities, the power of the original vow can do everything, just as the previous vow. Or entering sleep, or entering cessation samadhi (滅定), although there is no intention, one awakens and emerges from samadhi according to the agreed-upon time, as the Hai Hui Sutra (《海慧經》) says, just as the Bhikshus (比丘) agree on the sound of the bell and enter cessation samadhi, even if they do not hear the sound of the bell, there is no discrimination, and due to the power of the agreement, they emerge from samadhi at the appropriate time. This is explained extensively. Treatise on the Buddha- ভূমি Sutra (佛地經論), Volume 3 Taisho Tripitaka Volume 26, No. 1530, Treatise on the Buddha- ভূমি Sutra Treatise on the Buddha- ভূমি Sutra, Volume 4 Composed by Bodhisattva 親光 (Qinguang) and others Translated by the Tripitaka Master Xuanzang (玄奘) of the Great Tang Dynasty under Imperial Decree The Sutra says: 'Moreover, just as various colors and appearances arise and perish in the sky, but this sky has no arising or perishing. Likewise, in the pure Dharmadhatu of the Tathagata, the activities of benefiting sentient beings through the transformations of wisdom arise and perish, but the pure Dharmadhatu has no arising or perishing.' The Treatise says: Again, someone raises the question: 'If the pure Dharmadhatu pervades all knowable realms, is inseparable, and always follows along, then the Dharmadhatu should have arising and perishing. If there is no arising and perishing,'
，不應遍在所知境界，不相舍離一向隨轉。」為釋此難，故說第四太虛空喻。又如空中種種色相現生現滅等者，此義意言，如太虛空遍在諸色，容受色相不相舍離一向隨轉，諸色雖復現生現滅，而虛空性無生無滅。如是如來清凈法界遍一切境，含容一切智所變化利眾生事，不相舍離一向隨轉，智等雖有現生現滅，而凈法界無生無滅。就此密意，契經中說：「曼殊室利！不生不滅故名如來。」乃至廣說。就勝義諦，色等諸法亦無生滅，就世俗諦，施設生滅，是故言現。此意說言，就世俗相現有生滅，非勝義體實有生滅，凈法界中諸智變化利眾生事，亦復如是。
經曰：又如空中種種色相現增現減，而此虛空無增無減，如是如來凈法界中，顯示如來甘露聖教有增有減，而凈法界無增無減。
論曰：
復有難言：「若凈法界遍在一切不相舍離，如來聖教現見有增后當減滅，法界同彼應有增減。若爾法界應不清凈。」為釋此難，故說第五太虛空喻。又如空中種種色相現增現減等者，如來聖教於諸外道一切世間邪劣教中，最為真實殊勝清凈，猶如醍醐亦如甘露，令得涅槃永不死故。如是聖教奉行證聖，得無學果，千載已前多分有故，說佛正法但經千載，非佛教法但住千歲。又聲聞藏雖佛去世百年已后即分多部
【現代漢語翻譯】 現代漢語譯本：『不應遍在所知境界，不相舍離一向隨轉。』爲了解釋這個難題，所以說了第四個太虛空的比喻。『又如空中種種色相現生現滅等』，這個意思說，如同太虛空遍在各種色相之中，容納色相，不相舍離，始終伴隨運轉，各種色相雖然有生有滅，但是虛空的體性沒有生滅。像這樣，如來的清凈法界遍及一切境界，包含容納一切智所變化的利益眾生的事業，不相舍離，始終伴隨運轉，智慧等等雖然有生有滅，但是清凈法界沒有生滅。就這個密意來說，契經中說：『曼殊室利（Mañjuśrī，文殊菩薩）！不生不滅所以叫做如來。』乃至廣說。就勝義諦來說，色等等諸法也沒有生滅，就世俗諦來說，施設生滅，所以說『現』。這個意思說，就世俗相來說，現有生滅，不是勝義的本體真正有生滅，清凈法界中各種智慧變化利益眾生的事業，也是這樣。
經中說：『又如空中種種色相現增現減，而此虛空無增無減，如是如來凈法界中，顯示如來甘露聖教有增有減，而凈法界無增無減。』
論中說：
又有難題說：『如果清凈法界遍在一切，不相舍離，如來的聖教現在看見有增長，以後將會減滅，法界也應該和它一樣有增減。如果這樣，法界應該不清凈。』爲了解釋這個難題，所以說了第五個太虛空的比喻。『又如空中種種色相現增現減等』，如來的聖教在各種外道和一切世間邪惡低劣的教法中，最為真實殊勝清凈，好像醍醐，也像甘露，使人得到涅槃，永遠不死。像這樣，聖教被奉行而證得聖果，在千年前大多存在，所以說佛的正法只經過一千年，不是佛教的法只存在一千年。而且聲聞藏在佛去世一百年後就分成了很多部。
【English Translation】 English version: 'It should not be pervasive in the realm of knowable objects, not separate from, and always follow along.' To explain this difficulty, the fourth analogy of great empty space is given. 'Moreover, like the various colors and forms in the sky appearing and ceasing, etc.,' this means that, like the great empty space pervading all colors and forms, accommodating them without separation, and always following along, although the various colors and forms appear and cease, the nature of emptiness has no arising and ceasing. Likewise, the pure Dharmadhatu (Dharmadhātu, the realm of reality) of the Tathagata (Tathāgata, 'Thus Gone One', Buddha) pervades all realms, containing and accommodating all the deeds of benefiting sentient beings transformed by omniscient wisdom, without separation, and always following along, although wisdom and so on have arising and ceasing, the pure Dharmadhatu has no arising and ceasing. Regarding this secret meaning, the sutra says: 'Mañjuśrī (Mañjuśrī, bodhisattva of wisdom)! Because there is no arising and ceasing, it is called Tathagata.' And so on, extensively explained. Regarding the ultimate truth, phenomena such as form also have no arising and ceasing; regarding conventional truth, arising and ceasing are posited, therefore it is said 'appear'. This means that, regarding conventional appearance, there is arising and ceasing, but the ultimate essence does not truly have arising and ceasing; the various transformations of wisdom in the pure Dharmadhatu that benefit sentient beings are also like this.
The sutra says: 'Moreover, like the various colors and forms in the sky appearing to increase and decrease, but this empty space has no increase and decrease, likewise, in the pure Dharmadhatu of the Tathagata, the nectar-like holy teachings of the Tathagata are shown to increase and decrease, but the pure Dharmadhatu has no increase and decrease.'
The treatise says:
Furthermore, there is the difficulty: 'If the pure Dharmadhatu pervades everything without separation, and the holy teachings of the Tathagata are now seen to increase and will later decrease and perish, the Dharmadhatu should also have increase and decrease like them. If so, the Dharmadhatu should not be pure.' To explain this difficulty, the fifth analogy of great empty space is given. 'Moreover, like the various colors and forms in the sky appearing to increase and decrease, etc.,' the holy teachings of the Tathagata are the most true, excellent, and pure among the various heretical paths and all worldly evil and inferior teachings, like ghee and also like nectar, enabling one to attain Nirvana (Nirvāṇa, liberation) and never die. Likewise, the holy teachings are practiced and the holy fruit is attained, and they mostly existed a thousand years ago, therefore it is said that the Buddha's true Dharma (Dharma, the teachings) only lasts for a thousand years, not that the Buddhist Dharma only exists for a thousand years. Moreover, the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers) canon was divided into many schools a hundred years after the Buddha's passing.
，而菩薩藏千載已前清凈一味無有乖諍，千載已后乃興空有二種異論。是故說言如來正法但經千載，而凈法界無增無減者，如來聖教就世俗理有增有減，非就勝義法界為性，無增減故。色等亦爾，法界為性無增無減，就勝義理猶如虛空，無增無減相。是故言現，謂就世俗識等變現似有增減，非就真性凈法界中，色等諸法皆離戲論分別相故。
經曰：又如空中十方色相無邊無盡，是虛空界無邊盡故，而此虛空無去無來無動無轉。如是如來凈法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清凈法界無邊盡故，而凈法界無去無來無動無轉。
論曰：
復有難言：「若諸如來法界為體，如來施與一切有情利益安樂，或去或來；法界與彼不相離故，如所餘法應有去來應有生等。若爾法界應不清凈。法界若無去來等事，不應十方施諸有情利益安樂。」為釋此難，故說第六太虛空喻。又如空中十方色相無邊無盡等者，如虛空界無邊無盡，十方世界亦無邊盡，是故其中種種色相亦無邊盡。無一方邊無諸方盡，成就時處，是故說名無邊無盡。而此虛空無去無來無動無轉者，以太虛空含容一切遍一切故，無作用故。如是如來凈法界中，建立十方一切眾生等者，利樂作用無邊無盡，義如前說。清凈法界無邊盡故
【現代漢語翻譯】 現代漢語譯本：菩薩藏（Bodhisattva Pitaka，菩薩所修行的法門）在千年前是清凈一味的，沒有爭論，千年之後才興起空有二種不同的理論。因此說如來的正法只能維持千年，而清凈法界（Dharmadhatu，諸法的本性）沒有增減，如來的聖教就世俗的道理來說有增有減，不是就勝義的法界為體性，因為沒有增減的緣故。色等也是這樣，法界為體性沒有增減，就勝義的道理來說就像虛空一樣，沒有增減的相狀。因此說顯現，是就世俗的識等變現好像有增減，不是就真性清凈的法界中，色等諸法都遠離戲論分別的相狀的緣故。
經中說：『又如空中十方色相無邊無盡，是虛空界無邊盡故，而此虛空無去無來無動無轉。如是如來凈法界中，建立十方一切眾生利益安樂，種種作用無邊無盡，清凈法界無邊盡故，而凈法界無去無來無動無轉。』
論中說：
又有人提出疑問：『如果諸如來以法界為體，如來施與一切有情（sentient beings，有感覺的生命）利益安樂，或者去或者來；法界與他們不相分離，像其餘的法一樣應該有去來，應該有生等。如果這樣，法界應該不清凈。法界如果沒有去來等事，不應該在十方施與諸有情利益安樂。』爲了解釋這個疑問，所以說了第六個太虛空的譬喻。又如空中十方色相無邊無盡等，就像虛空界無邊無盡，十方世界也無邊無盡，因此其中種種色相也無邊無盡。沒有一方是邊，沒有諸方是盡，成就時處，因此說名為無邊無盡。而此虛空無去無來無動無轉，因為太虛空含容一切遍一切，沒有作用的緣故。如是如來清凈法界中，建立十方一切眾生等，利益安樂的作用無邊無盡，意義如前面所說。清凈法界無邊盡的緣故
【English Translation】 English version: The Bodhisattva Pitaka (Bodhisattva Pitaka, the practices cultivated by Bodhisattvas) was purely of one flavor and without disputes a thousand years ago, but after a thousand years, two different theories of emptiness and existence arose. Therefore, it is said that the Tathagata's (Tathagata, the one who has thus gone) true Dharma (Dharma, the teachings of the Buddha) only lasts for a thousand years, while the pure Dharmadhatu (Dharmadhatu, the nature of all phenomena) has no increase or decrease. The Tathagata's holy teachings, in terms of worldly principles, have increase and decrease, but not in terms of the ultimate Dharmadhatu as its nature, because there is no increase or decrease. The same is true for form and so on. The Dharmadhatu as its nature has no increase or decrease, and in terms of ultimate truth, it is like space, without the appearance of increase or decrease. Therefore, it is said to appear, meaning that in terms of worldly consciousness and so on, it appears to have increase and decrease, but not in the pure Dharmadhatu of true nature, because all phenomena such as form are free from the characteristics of playfulness and discrimination.
The Sutra says: 'Moreover, like the countless and endless forms and appearances in the ten directions of space, because the realm of space is boundless and endless, this space has no going, no coming, no moving, and no turning. Likewise, in the pure Dharmadhatu of the Tathagata, the establishment of the benefit and happiness of all sentient beings (sentient beings, beings with consciousness) in the ten directions, with countless and endless various functions, because the pure Dharmadhatu is boundless and endless, the pure Dharmadhatu has no going, no coming, no moving, and no turning.'
The Treatise says:
Furthermore, someone may raise the question: 'If all Tathagatas have the Dharmadhatu as their essence, and the Tathagata bestows benefit and happiness on all sentient beings, either going or coming; since the Dharmadhatu is inseparable from them, like other phenomena, it should have going and coming, and should have birth and so on. If so, the Dharmadhatu should not be pure. If the Dharmadhatu has no going, coming, and so on, it should not bestow benefit and happiness on all sentient beings in the ten directions.' To explain this difficulty, the sixth analogy of great space is given. Moreover, like the countless and endless forms and appearances in the ten directions of space, just as the realm of space is boundless and endless, the worlds in the ten directions are also boundless and endless, therefore the various forms and appearances within them are also boundless and endless. There is no one direction that is the edge, and no directions that are the end, accomplishing time and place, therefore it is called boundless and endless. And this space has no going, no coming, no moving, and no turning, because great space contains everything and pervades everything, and has no function. Likewise, in the pure Dharmadhatu of the Tathagata, the establishment of all sentient beings in the ten directions and so on, the function of benefiting and bringing happiness is boundless and endless, the meaning is as previously stated. Because the pure Dharmadhatu is boundless and endless.
者，以凈法界無邊盡故，雖無行動，而增上力能於十方無邊世界無邊有情利樂事轉。而凈法界無去無來等者，舍此就彼名去，舍彼就此名來。無動無轉，初標后釋。法界無者，無邊際故，無形礙故。若有邊際形礙諸法，可說異方去來動轉，非無邊際形礙法界，如虛空等，得說去來動轉作業。此總義言，清凈法界是諸如來勝義自體，法界遍在一切有情相續中有，彼諸有情自善種子成熟力故，由凈法界增上緣力，彼識生時如是作用變現而轉，說名如來作諸眾生利益安樂。除此作用，增上緣力更無如來法身能作有情利益安樂事用。如契經言：「善男子！如來都無去來等事。」而言如來去來等者，就受用身及變化身，無相違過。
經曰：又如空中，三千世界現壞現成，而虛空界無壞無成。如是如來凈法界中，現無量相成等正覺，或復示現入大涅槃，而凈法界非成等覺，非入寂滅。
論曰：
復有難言：「若凈法界離去來等，云何無有方所去來，而得正覺般涅槃等？若有去來，還得前過。」為釋此難，故說第七太虛空喻。又如空中三千世界等者，此難不然，譬如世界現壞現成，而虛空界無成壞故。凈法界中雖有諸佛現成正覺、般涅槃等，而凈法界真實無有成等正覺、涅槃等事。若有此事，可為此故有去來等。
【現代漢語翻譯】 現代漢語譯本： 由於清凈法界是無邊無盡的，所以即使沒有行動，其增上力也能在十方無邊世界中，促成無量有情的利益和安樂。而清凈法界沒有『去』和『來』等概念，所謂『舍此就彼』叫做『去』，『舍彼就此』叫做『來』。『無動無轉』是先總標，后解釋。法界之所以『無』，是因為它沒有邊際，沒有形體的阻礙。如果事物有邊際、有形體的阻礙，就可以說在不同的方向上有『去』、『來』、『動』、『轉』，但對於無邊無際、沒有形體阻礙的法界（就像虛空一樣），就不能說有『去』、『來』、『動』、『轉』這些作用。總而言之，清凈法界是諸如來最根本的自體，法界普遍存在於一切有情的相續之中。由於這些有情自身善的種子成熟的力量，以及清凈法界的增上緣的力量，當他們的意識產生時，就會像這樣作用和變現，這就被稱為如來在為眾生帶來利益和安樂。除了這種作用和增上緣的力量，沒有其他的如來法身能夠為有情帶來利益和安樂。正如經文所說：『善男子！如來根本沒有去來等事。』之所以說如來有去來等事，是從受用身和變化身的角度來說的，這樣就沒有矛盾了。
經文說：『又如空中，三千世界現壞現成，而虛空界無壞無成。如是如來凈法界中，現無量相成等正覺，或復示現入大涅槃，而凈法界非成等覺，非入寂滅。』
論中說：
又有人提出疑問：『如果清凈法界沒有去來等，為什麼在沒有方所去來的情況下，卻能證得正覺、進入涅槃等？如果存在去來，又會回到之前的過失。』爲了解釋這個疑問，所以說了第七個太虛空的譬喻。就像空中三千世界等，這個疑問是不成立的，就像世界有顯現壞滅和顯現產生，而虛空界沒有產生和壞滅一樣。在清凈法界中，雖然有諸佛顯現成等正覺、進入涅槃等，但清凈法界真實地沒有成等正覺、涅槃等事。如果存在這些事，才可能因為這些事而有去來等。
【English Translation】 English version: Because the Pure Dharma Realm (Dharmadhatu) is boundless and endless, even without action, its augmenting power (Adhipati-pratyaya) can facilitate the benefit and happiness of countless sentient beings in the ten directions and boundless worlds. The Pure Dharma Realm has no concepts of 'going' and 'coming'; 'leaving here to go there' is called 'going,' and 'leaving there to come here' is called 'coming.' 'Without movement or transformation' is first a general statement, then an explanation. The reason the Dharma Realm is 'without' is because it has no boundaries and no physical obstructions. If things have boundaries and physical obstructions, it can be said that there is 'going,' 'coming,' 'movement,' and 'transformation' in different directions. But for the boundless and unobstructed Dharma Realm (like space), it cannot be said to have these functions of 'going,' 'coming,' 'movement,' and 'transformation.' In short, the Pure Dharma Realm is the most fundamental self-nature of all Tathagatas (Tathagata), and the Dharma Realm is universally present in the continuum of all sentient beings. Due to the power of the maturation of their own good seeds, and the augmenting power of the Pure Dharma Realm, when their consciousness arises, it functions and manifests in this way, which is called the Tathagata bringing benefit and happiness to sentient beings. Apart from this function and the augmenting power, no other Dharmakaya (Dharmakaya) of the Tathagata can bring benefit and happiness to sentient beings. As the sutra says: 'Good man! The Tathagata fundamentally has no such things as going and coming.' The reason it is said that the Tathagata has going and coming is from the perspective of the Sambhogakaya (Sambhogakaya) and Nirmanakaya (Nirmanakaya), and there is no contradiction in this.
The sutra says: 'Moreover, like in space, three thousand worlds appear to be destroyed and formed, but the realm of space has no destruction or formation. Likewise, in the Pure Dharma Realm of the Tathagata, countless forms appear to attain complete enlightenment, or appear to enter into Great Nirvana (Nirvana), but the Pure Dharma Realm does not attain enlightenment, nor does it enter into quiescence.'
The treatise says:
Someone might ask: 'If the Pure Dharma Realm has no going and coming, why can it attain enlightenment and enter Nirvana without going or coming from any place? If there is going and coming, it will return to the previous fault.' To explain this question, the seventh analogy of vast space is given. Like the three thousand worlds in space, this question is not valid, just as the world has the appearance of destruction and the appearance of formation, but the realm of space has no formation or destruction. In the Pure Dharma Realm, although there are Buddhas appearing to attain complete enlightenment and enter Nirvana, the Pure Dharma Realm truly has no such things as attaining complete enlightenment or Nirvana. If these things existed, there might be going and coming because of these things.
如虛空中現諸世界滅壞產生，就世俗理非真實義，彼如太虛皆性空故。如是如來清凈法界，現無量相成等正覺或復涅槃，亦由世俗非真實義。成正覺者、入涅槃者，皆無有故，緣生諸蘊非我性故。若凈法界就真實義，有此二者應非真實，以真實法不捨自相取余相故。若許法界舍非正覺成等正覺，舍非涅槃得般涅槃，則非真實。若有意謂，即以此義名為真實。等正覺者，曾無有時不等正覺；般涅槃者，曾無有時不般涅槃，是故真實。若爾餘事亦應如是，壞劫恒壞無時不壞，成劫恒成無時不成，瓶等無時不是瓶等，如是等事皆應真實。若爾不應修觀行者，度熾火等遍滿世界往余世界，應被其中火所燒等。獲得增上勝解力者，于其地等應無自在轉變作用，非得勝定自在力者，現等正覺非等正覺，現般涅槃非般涅槃。是故雖有先正覺位、今涅槃位，而凈真如不捨自相，故凈法界非成等覺、非入涅槃。此中二種皆是增益為自相故，非真實有。作者作用，皆是遍計所執相故，俱無所有。而言隨覺一切法故名菩提者，此是出世無分別智成等正覺，此中亦以緣真如智二種分別不現行故，非等正覺、非般涅槃。即依如是密意說言：「天子當知，以一切法皆無生故，諸佛現生無得無證。」乃至廣說。遍計所執無所有故，生等分別亦無有故，
【現代漢語翻譯】 現代漢語譯本： 譬如虛空中顯現的各種世界，經歷著毀滅和產生的循環，從世俗的角度來看，這並非真實的意義，因為它們如同虛空一樣，本質是空性的。同樣，如來的清凈法界，顯現出無量的相，成就正等正覺或者進入涅槃，這也是從世俗的角度來說，並非真實的意義。成就正等正覺者和進入涅槃者，實際上並不存在，因為由因緣所生的五蘊並非具有『我』的自性。如果清凈法界從真實的角度來看，存在成就正等正覺和進入涅槃這兩種狀態，那麼它就應該不是真實的，因為真實的法不會捨棄自身的體相而取其他的體相。如果有人認為法界捨棄了非正覺的狀態而成就正等正覺，捨棄了非涅槃的狀態而獲得般涅槃，那麼這就不是真實的。如果有人認為，正是因為這個道理才稱之為真實，認為成就正等正覺者，從來沒有不處於正等正覺的狀態；進入般涅槃者，從來沒有不處於般涅槃的狀態，所以才是真實。如果這樣說，那麼其他事物也應該如此，壞劫永遠處於壞滅的狀態，沒有不壞滅的時候，成劫永遠處於產生的狀態，沒有不產生的時候，瓶子等事物永遠是瓶子等，沒有不是瓶子等的時候，像這些事物都應該是真實的。如果是這樣，那麼修觀行的修行者，就不應該能夠度過充滿熾熱火焰的世界而前往其他世界，否則應該會被其中的火焰所燒燬。獲得增上勝解力的人，對於地等事物應該沒有自在轉變的作用，沒有獲得殊勝禪定自在力的人，所顯現的正等正覺就不是真正的正等正覺，所顯現的般涅槃就不是真正的般涅槃。因此，即使有先前的正覺之位和現在的涅槃之位，而清凈的真如也不會捨棄自身的體相，所以清凈的法界並非成就正等正覺，也並非進入涅槃。這兩種說法都是增益，因為它們都以自相為依據，所以並非真實存在。作者和作用，都是遍計所執的相，所以都是不存在的。而說因為隨覺一切法而名為菩提（bodhi，覺悟），這是出世間的無分別智成就正等正覺，這裡也因為緣真如的智慧這兩種分別都不現行，所以並非正等正覺，也並非般涅槃。正是依據這樣的密意才說：『天子，你應該知道，因為一切法都是無生的，所以諸佛顯現的生是沒有獲得和沒有證悟的。』乃至廣說。因為遍計所執是無所有的，所以生等分別也是沒有的。
【English Translation】 English version: Just as various worlds appear in the empty space, undergoing destruction and formation, from a conventional perspective, this is not the ultimate truth, because they are like empty space, essentially empty. Similarly, the pure Dharma-dhātu (Dharma-dhātu, the realm of Dharma) of the Tathāgata (Tathāgata, 'Thus Gone One', Buddha), manifesting countless forms, attaining complete and perfect enlightenment or entering Nirvāṇa (Nirvāṇa, cessation of suffering), is also from a conventional perspective, not the ultimate truth. Those who attain complete and perfect enlightenment and those who enter Nirvāṇa do not actually exist, because the aggregates (skandhas) arising from conditions do not have the nature of 'self'. If the pure Dharma-dhātu, from the perspective of ultimate truth, has these two states of attaining complete and perfect enlightenment and entering Nirvāṇa, then it should not be the ultimate truth, because the true Dharma does not abandon its own characteristic to take on other characteristics. If someone believes that the Dharma-dhātu abandons the state of non-enlightenment to attain complete and perfect enlightenment, and abandons the state of non-Nirvāṇa to attain Parinirvāṇa (Parinirvāṇa, complete or final Nirvāṇa), then this is not the ultimate truth. If someone thinks that it is precisely because of this reason that it is called the ultimate truth, believing that those who attain complete and perfect enlightenment have never been in a state of non-enlightenment; those who enter Parinirvāṇa have never been in a state of non-Parinirvāṇa, therefore it is the ultimate truth. If this is the case, then other things should also be the same, the kalpa (kalpa, aeon) of destruction is always in a state of destruction, never not destroying, the kalpa of formation is always in a state of formation, never not forming, things like pots are always pots, never not pots, such things should all be true. If this is the case, then practitioners of contemplation should not be able to cross worlds filled with blazing fire to go to other worlds, otherwise they should be burned by the fire within them. Those who have gained the power of increased superior understanding should not have the ability to freely transform things like earth, and those who have not gained the power of superior samādhi (samādhi, concentration) should not manifest true complete and perfect enlightenment, nor manifest true Parinirvāṇa. Therefore, even if there is a previous state of enlightenment and a present state of Nirvāṇa, the pure Suchness (Tathātā, Suchness, thusness) does not abandon its own characteristic, so the pure Dharma-dhātu is neither attaining complete and perfect enlightenment nor entering Nirvāṇa. Both of these statements are augmentations, because they are both based on self-characteristics, so they are not truly existent. The agent and the action are both imagined characteristics, so they are both non-existent. And to say that because of the complete awareness of all dharmas (dharmas, phenomena) it is called Bodhi (bodhi, enlightenment), this is the transcendental non-discriminating wisdom attaining complete and perfect enlightenment, here also because the wisdom that cognizes Suchness and these two kinds of discriminations do not manifest, so it is neither complete and perfect enlightenment nor Parinirvāṇa. It is precisely based on this hidden meaning that it is said: 'Son of the gods, you should know that because all dharmas are unproduced, the birth manifested by the Buddhas is without attainment and without realization.' And so on. Because the imagined is non-existent, the discriminations of birth and so on are also non-existent.
由世俗理施設二故，由變化身示現二故，隨順所化有情意故，如來示現如是二事，且舉二事類顯一切。
經曰：又如依空種種色相，壞爛燒燥變異可得，而虛空界非彼所變，亦無勞弊。如是依止如來凈界，眾生界內種種學處。身語意業毀犯可得，而凈法界非彼變異，亦無勞弊。
論曰：
復有難言：「若凈法界遍在一切有情之類，云何有情得有毀犯？非法界中有諸毀犯，性清凈故，制立學處亦應唐捐，以諸有情無毀犯故。若有毀犯應有勞弊，應同二乘非極清凈。」為釋此難，故說第八太虛空喻。又如依空種種色相等者，此難不然，如虛空故。譬如依空諸草木等，種種色相壞等變異種種可得，而凈虛空不為彼物之所變異，雖在其中而無變異，亦無勞弊，無有壞等苦所逼故。如是依止如來凈界，眾生界內雖有種種毀犯可得，而凈法界無有變異，亦無勞弊，雖凈界中現見有情自分別起身語意業二種毀犯，謂在家者害父母等，種種不善毀犯可得。諸出家者隨其所應，亦有種種毀犯可得，及為遮止制立種種學處可得。此皆世俗有所違犯，而凈法界非彼違犯之所變異，無異性故，亦無勞弊，無逼切故。若為苦逼不堪耐故，則有勞弊，如聲聞等；非凈法界不能堪耐一切苦逼，故無勞弊，猶如虛空。又如空中色等諸
【現代漢語翻譯】 現代漢語譯本：因為世俗諦和勝義諦這兩種真理的施設，因為佛陀以變化身示現這兩種身相，爲了隨順所化有情的意願，如來才示現這樣的兩種事相，這裡僅僅舉出兩種事相來概括顯示一切。
經中說：『又如依賴於虛空，種種顏色和形狀，壞爛、燒焦、乾燥等變異都可以發生，但是虛空界不會被這些所改變，也沒有任何勞累和損害。同樣，依賴於如來的清凈法界，眾生界內有種種需要學習之處。身語意業的毀犯是可以發生的，但是清凈法界不會被這些所改變，也沒有任何勞累和損害。』
論中說：
又有人提出疑問：『如果清凈法界遍在於一切有情眾生之中，為什麼有情眾生會有毀犯的行為呢？如果法界中沒有諸多的毀犯，因為其本性清凈的緣故，那麼制定戒律也應該是徒勞的，因為所有的有情眾生都沒有毀犯的行為。如果存在毀犯的行為，那麼法界就應該有勞累和損害，應該和二乘一樣不是極度清凈的。』爲了解釋這個疑問，所以說了第八個太虛空的譬喻。『又如依賴於虛空，種種顏色和形狀等』，這個疑問是不成立的，就像虛空一樣。譬如依賴於虛空，諸如草木等，種種顏色和形狀，壞爛等變異，種種都是可以發生的，但是清凈的虛空不會被這些事物所改變，雖然這些事物在虛空之中，但是虛空沒有變異，也沒有勞累和損害，沒有被壞爛等痛苦所逼迫的緣故。同樣，依賴於如來的清凈法界，眾生界內雖然有種種毀犯是可以發生的，但是清凈法界沒有變異，也沒有勞累和損害，雖然在清凈法界中，可以清楚地看到有情眾生由於自己的分別而產生身語意業兩種毀犯，例如在家之人殺害父母等，種種不善的毀犯是可以發生的。出家之人也根據他們的情況，有種種毀犯是可以發生的，以及爲了遮止這些毀犯而制定種種戒律是可以發生的。這些都是世俗諦上的違犯，而清凈法界不會被這些違犯所改變，因為沒有異性的緣故，也沒有勞累和損害，因為沒有逼迫的緣故。如果因為被痛苦逼迫而無法忍受，那麼就會有勞累和損害，就像聲聞等；而清凈法界能夠堪忍一切痛苦的逼迫，所以沒有勞累和損害，就像虛空一樣。又如空中顏色等諸
【English Translation】 English version: Because of the establishment of two truths, conventional truth (世俗理) and ultimate truth (勝義理), and because the Transformation Body (變化身) of the Tathagata (如來) manifests two forms, and in order to accord with the intentions of sentient beings to be transformed (所化有情), the Tathagata manifests these two aspects. Here, only two aspects are mentioned to encompass and reveal everything.
The Sutra says: 'Furthermore, just as relying on space, various colors and shapes, decay, burning, dryness, and other changes can occur, but the realm of space is not changed by them, nor does it experience any fatigue or harm. Similarly, relying on the pure realm of the Tathagata, within the realm of sentient beings (眾生界), there are various disciplines to be learned (學處). Offenses of body, speech, and mind (身語意業) can occur, but the pure Dharma realm (凈法界) is not changed by them, nor does it experience any fatigue or harm.'
The Treatise says:
Furthermore, someone might raise the question: 'If the pure Dharma realm pervades all sentient beings, how can sentient beings commit offenses? If there are no offenses in the Dharma realm, because its nature is pure, then establishing precepts should also be in vain, because all sentient beings have no offenses. If there are offenses, then the Dharma realm should experience fatigue and harm, and should not be perfectly pure like the Two Vehicles (二乘).' To explain this difficulty, the eighth analogy of vast space (太虛空) is given. 'Furthermore, just as relying on space, various colors and shapes, etc.,' this question is not valid, just like space. For example, relying on space, various plants and trees, etc., various colors and shapes, decay, etc., various changes can occur, but the pure space is not changed by these things. Although these things are in space, space does not change, nor does it experience fatigue or harm, because it is not oppressed by suffering such as decay. Similarly, relying on the pure realm of the Tathagata, although various offenses can occur within the realm of sentient beings, the pure Dharma realm does not change, nor does it experience fatigue or harm. Although in the pure realm, it is clearly seen that sentient beings generate two kinds of offenses of body, speech, and mind due to their own discriminations, such as laypeople harming their parents, etc., various unwholesome offenses can occur. Monastics also, according to their circumstances, various offenses can occur, and various precepts can be established to prevent these offenses. These are all violations in conventional truth (世俗諦), but the pure Dharma realm is not changed by these violations, because it has no different nature, nor does it experience fatigue or harm, because it is not oppressed. If it were oppressed by suffering and unable to endure it, then it would experience fatigue and harm, like the Hearers (聲聞), etc.; but the pure Dharma realm is able to endure all oppression of suffering, so it does not experience fatigue or harm, just like space. Furthermore, just as in space, colors, etc.
法雖有壞等，但是世俗而非真實。如是如來凈法界中，雖有毀犯制立學處，但假安立而非實有。所以者何？身等三業不善等性，皆由相應發起勢力，假名建立不由自性，非塊石等由發起力可實建立為不善等。身業亦爾，地等和合所成性故，語業亦如鐘鼓聲等，非不善等諸無表業，唯以不作為其性故，亦非實有。意業亦由相應勢力立不善等，如余相應亦非實有，因既非實果亦應爾。故法界中若業若果，一切皆是分別所起，世俗識等變現而生，如變現相如是建立，皆非真實。
經曰：又如依空大地大山光明水火帝釋眷屬，乃至日月，種種可得，而虛空界非彼諸相。如是依止如來凈界，戒蘊定蘊慧蘊解脫解脫智見諸蘊可得，而凈法界非彼諸相。
論曰：
復有難言：「若凈法界遍一切法，應無戒等無漏蘊相，不相離故，應如法界亦非蘊性。」為釋此難，故說第九太虛空喻。又如依空大地大山光明水火等者，此難不然，如虛空故。譬如依空地等可得，非與地等共相應故空成蘊性。如是依止如來凈界，雖有戒等諸蘊可得，而凈法界非戒等蘊。當知此中無漏凈戒名為戒蘊，無漏定慧名定慧蘊，無學勝解名解脫蘊，無學正見名解脫智見蘊；前三是因、后二是果。有義，一切皆是無學，緣解脫慧名解脫智見，余慧名
【現代漢語翻譯】 現代漢語譯本： 即使佛法有衰敗等現象，那也是世俗層面的，並非真實存在的。同樣，在如來清凈法界中，即使有違犯戒律、制定學處等情況，也只是假立名相，並非實有。為什麼呢？因為身、口、意三業的不善等性質，都是由相應的因緣發起作用，才假名為不善，並非其自性如此。它們不像石頭等物體，可以通過發起作用而真實地被建立為不善等。身業也是如此，因為它是地等元素和合而成的；語業就像鐘鼓的聲音一樣，也是因緣和合的產物。至於不善等無表業，僅僅以『不作為』作為其性質，因此也不是真實存在的。意業也是由相應的勢力而建立為不善等，就像其他的相應法一樣，都不是真實存在的。因如果不是真實的，那麼結果也應該是如此。所以，在法界中，無論是業還是果，一切都是分別所引起的，是世俗意識等變現而產生的，就像變現的景像一樣，都是虛假安立的，並非真實。
經中說：『又如依空（依靠虛空）大地、大山、光明、水、火、帝釋眷屬（因陀羅神的眷屬），乃至日月，種種事物都可以顯現，但是虛空界本身並非這些事物的相狀。同樣，依靠如來清凈法界，戒蘊（道德規範之集合）、定蘊（禪定之集合）、慧蘊（智慧之集合）、解脫蘊（解脫之集合）、解脫智見蘊（對解脫的智慧和見解之集合）等五蘊可以顯現，但是清凈法界本身並非這些五蘊的相狀。』
論中說：
又有人提出疑問：『如果清凈法界遍及一切法，那麼就不應該有戒等無漏蘊（沒有煩惱的蘊）的相狀，因為它們不應該相互分離，應該像法界一樣，也不是蘊的性質。』爲了解釋這個疑問，所以說了第九個太虛空的譬喻。就像依靠虛空，大地、大山、光明、水、火等事物可以顯現一樣，這個疑問是不成立的，就像虛空一樣。譬如，依靠虛空，地等事物可以顯現，但虛空並沒有與地等事物相互相應，因此虛空並沒有成為蘊的性質。同樣，依靠如來清凈法界，雖然有戒等諸蘊可以顯現，但是清凈法界並非戒等諸蘊。應當知道，這裡所說的無漏清凈戒律稱為戒蘊，無漏禪定和智慧稱為定慧蘊，無學（不再需要學習）的殊勝理解稱為解脫蘊，無學的正見稱為解脫智見蘊；前三者是因，後兩者是果。有一種觀點認為，一切都是無學的，以緣解脫的智慧稱為解脫智見，其餘的智慧稱為慧蘊。
【English Translation】 English version: Even though the Dharma may have decline and other such phenomena, that is at the level of the mundane and is not truly existent. Likewise, in the pure Dharmadhatu of the Tathagata (如來, one who has thus come), even if there are violations of precepts and the establishment of disciplinary rules, these are merely provisional designations and not truly existent. Why is this so? Because the non-virtuous nature of the three karmas of body, speech, and mind are all established by the force of corresponding conditions, and are only nominally designated as non-virtuous, not by their own inherent nature. They are not like stones and other objects, which can be truly established as non-virtuous through the force of their arising. The same is true of bodily karma, because it is composed of the aggregation of earth and other elements; verbal karma is like the sound of bells and drums, also a product of conditions. As for non-virtuous unmanifested karma, since it is characterized solely by 『non-action,』 it is also not truly existent. Mental karma is also established as non-virtuous by the force of corresponding conditions, just like other corresponding phenomena, which are not truly existent. If the cause is not real, then the result should also be the same. Therefore, in the Dharmadhatu, whether it is karma or its result, everything is arisen from discrimination, produced by the transformations of mundane consciousness, and established like transformed appearances, all of which are not real.
The Sutra says: 『Just as, relying on space (空), earth, great mountains, light, water, fire, the retinue of Indra (帝釋眷屬, the attendants of the god Indra), and even the sun and moon, various things can be perceived, but the realm of space itself is not the appearance of these things. Likewise, relying on the pure realm of the Tathagata, the aggregates of morality (戒蘊, the aggregate of ethical conduct), concentration (定蘊, the aggregate of concentration), wisdom (慧蘊, the aggregate of wisdom), liberation (解脫蘊, the aggregate of liberation), and the wisdom and vision of liberation (解脫智見蘊, the aggregate of the wisdom and vision of liberation) can be perceived, but the pure Dharmadhatu itself is not the appearance of these aggregates.』
The Treatise says:
Furthermore, some may object: 『If the pure Dharmadhatu pervades all dharmas, then there should be no characteristics of the unconditioned aggregates such as morality, because they should not be separate from each other, and should not be the nature of aggregates, just like the Dharmadhatu.』 To explain this difficulty, the ninth analogy of vast space is given. Just as, relying on space, earth, great mountains, light, water, fire, and so on can be perceived, this objection is not valid, just like space. For example, relying on space, things like earth can be perceived, but space does not become the nature of aggregates because it does not correspond with things like earth. Likewise, relying on the pure realm of the Tathagata, although aggregates such as morality can be perceived, the pure Dharmadhatu is not the aggregates of morality. It should be known that the unconditioned pure morality here is called the aggregate of morality, unconditioned concentration and wisdom are called the aggregates of concentration and wisdom, the unsurpassed understanding of the no-more-learning (無學, beyond the need for further learning) is called the aggregate of liberation, and the right view of the no-more-learning is called the aggregate of the wisdom and vision of liberation; the first three are causes, and the latter two are results. According to one view, everything is no-more-learning, and the wisdom that is conditioned by liberation is called the wisdom and vision of liberation, and the remaining wisdom is called the aggregate of wisdom.
慧。有義，一切通學無學，學位分得，無學圓滿，諸佛菩薩皆具五故。如是五蘊雖依法界，而凈法界不同彼相，彼亦不失五蘊自相，此中亦應說五取蘊，戒等無漏同法界故。且略宣說，凈法界中雖無戒等諸事功德，而有真理功德法門，彼增上緣生長一切有為功德，不同虛空法界真理功德法門，是無為故，非蘊所攝。依之生長一切功德有為生滅，是蘊所攝，無斷盡故亦說名常，非永不滅，生必歸滅一向記故，蘊所攝故，非無為法，有緣慮等作用義故，以其勝故，且說五蘊法界實是一切三乘功德所依。
經曰：又如空中種種因緣展轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來凈法界中具無量相，諸佛眾會周輪可得，而凈法界無所起作。
論曰：
復有難言：「若一切佛法界為體，應無彼此受用差別，云何得有眾會不同？若所受用有差別者，云何諸佛法界清凈？」為釋此難，故說第十太虛空喻。又如空中種種因緣展轉生起等者，此難不然，如虛空故。如虛空中，因緣生起三千界等周匝風輪圍繞可得，虛空雖無我所差別分別思慮，而能容受種種差別世界周輪。如是如來凈法界中。自業增上所起種種眾相圓滿得一切智，灌頂菩薩同一集會周輪可得，別別因緣之所生起，非如一佛眾會因緣
【現代漢語翻譯】 現代漢語譯本：慧（Prajna，智慧）。有一種意義是，一切通達有學和無學之人，學位得到區分，無學之人達到圓滿，諸佛菩薩都具備這五種。像這樣，五蘊（Pancha Skandha，色、受、想、行、識）雖然依於法界（Dharmadhatu，一切法的本體），但清凈法界（Pure Dharmadhatu）與五蘊的相狀不同，五蘊也不失去其自身的相狀。這裡也應該說五取蘊（Pancha Upadanaskandha，執取五蘊），因為戒等無漏法與法界相同。且簡略地說，清凈法界中雖然沒有戒等諸事功德，但有真理功德法門，這種增上緣能生長一切有為功德，不同於虛空法界的真理功德法門，因為虛空法界是無為的，不被五蘊所攝。依靠它生長的一切功德是有為生滅的，被五蘊所攝，因為沒有斷盡，所以也稱為常，但不是永遠不滅，因為生必歸於滅是一定的，被五蘊所攝，所以不是無為法，因為它具有緣慮等作用的意義。因為它殊勝，所以說五蘊法界實際上是一切三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）功德所依。
經中說：『又如空中種種因緣輾轉生起，三千大千無量世界周輪可得，而虛空界無所起作。如是如來凈法界中具無量相，諸佛眾會周輪可得，而凈法界無所起作。』
論中說：
又有人提出疑問：『如果一切佛法界為體，應該沒有彼此受用差別，怎麼會有眾會不同？如果所受用有差別，諸佛法界怎麼能清凈？』爲了解釋這個疑問，所以說了第十個太虛空的比喻。『又如空中種種因緣輾轉生起等』，這個疑問是不成立的，就像虛空一樣。就像虛空中，因緣生起三千界等周匝風輪圍繞可以得到，虛空雖然沒有我所差別分別思慮，但能容受種種差別世界周輪。像這樣如來清凈法界中，自業增上所起種種眾相圓滿得到一切智（Sarvajna，佛陀的智慧），灌頂菩薩同一**周輪可以得到，這是別別因緣所生起，不像一佛眾會的因緣。
【English Translation】 English version: Wisdom (Prajna). There is a meaning that all who have mastered learning, both those still learning (with training) and those who have completed learning (without training), with their levels of attainment distinguished, and those without training having reached fulfillment, all Buddhas and Bodhisattvas possess these five. Like this, although the five aggregates (Pancha Skandha, form, feeling, perception, mental formations, and consciousness) rely on the Dharmadhatu (the realm of all phenomena), the Pure Dharmadhatu is different in appearance from the five aggregates, and the five aggregates do not lose their own appearance. Here, it should also be said that there are five clinging-aggregates (Pancha Upadanaskandha, the five aggregates of clinging), because the undefiled precepts and so on are the same as the Dharmadhatu. Briefly speaking, although there are no merits of precepts and other such actions in the Pure Dharmadhatu, there are the Dharma-gates of the merits of truth. This conditioning cause can grow all conditioned merits, which is different from the Dharma-gates of the merits of truth in the space Dharmadhatu, because the space Dharmadhatu is unconditioned and not included in the five aggregates. The merits that grow relying on it are conditioned, arising and ceasing, and are included in the five aggregates. Because they are not completely cut off, they are also called constant, but not eternally indestructible, because it is certain that birth will return to extinction. Because they are included in the aggregates, they are not unconditioned dharmas, because they have the meaning of functions such as causal consideration. Because of its superiority, it is said that the five aggregates and the Dharmadhatu are actually the basis of the merits of all three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana).
The Sutra says: 'It is like in the sky, various causes and conditions arise and develop, and the wheel of three thousand great thousand immeasurable worlds can be obtained, but the realm of space does not create anything. Likewise, in the Pure Dharmadhatu of the Tathagata, there are immeasurable appearances, and the assemblies of all Buddhas can be obtained, but the Pure Dharmadhatu does not create anything.'
The Treatise says:
Furthermore, someone may ask: 'If the Dharmadhatu of all Buddhas is the substance, there should be no difference in mutual enjoyment. How can there be different assemblies? If there are differences in what is enjoyed, how can the Dharmadhatu of the Buddhas be pure?' To explain this difficulty, the tenth analogy of great emptiness is given. 'It is like in the sky, various causes and conditions arise and develop, etc.' This difficulty is not valid, just like space. Just like in space, the arising of causes and conditions, such as the three thousand worlds, can be obtained with the surrounding wind wheels. Although space has no sense of self or other, no discrimination or thought, it can accommodate various different world wheels. Likewise, in the Pure Dharmadhatu of the Tathagata, the various appearances arising from the increase of one's own karma are complete, and one obtains all-knowing wisdom (Sarvajna, the wisdom of the Buddha). The initiated Bodhisattvas can obtain the same Dharma-wheel, which arises from separate causes and conditions, unlike the causes and conditions of the assembly of one Buddha.
，第二第三亦復如是。余契經中依此故說諸佛凈土種種可得，諸佛眾會種種可得，而凈法界無我我所受用差別，及以造作能取所取分別可得。此總義言，如來法身雖無差別戲論色像，而受用身及變化身，由本願力自勝行力，生起種種眾相圓滿諸佛凈土。諸佛眾會差別可得，皆是凈識如是變現，種種差別非真實有。如轉輪王由宿願力，亦為饒益諸有情故，造作勝行，生女寶等諸妙樂具種種差別。諸佛亦爾，為欲饒益諸有情故造作勝行，自業增上生起種種凈國眾會受用法樂眾具差別，但無分別與前有異。
複次，如是已說法界諸相甚深、業用甚深、處所甚深。相甚深者，謂離十種不清凈過，當知即是十清凈相。不清凈過有十種者：一、差別過；二、雜染過；三、有行過；四、有為過；五、增減過；六、行動過；七、斷常過；八、勞弊過；九、積聚過；十、攝眾過。十清凈相者，謂無差別相、無雜染相、非有行相、非有為相、無增減相、無行動相、非斷常相、無勞弊相、非積聚相、無我所相，如其次第。業用甚深，當知即是變化等業。處所甚深，當知即是無有行動眾相圓滿一切如來凈土眾會。於一切處皆以虛空為譬喻者，為顯法界一切粗相同虛空故。如契經言：「乃至所有施設譬喻，喻諸如來戒等功德，一切皆是謗諸
【現代漢語翻譯】 現代漢語譯本：第二和第三種情況也是如此。其他契經（Sūtra，佛經）中依據這個道理說，諸佛的凈土種種是可以得到的，諸佛的眾會種種是可以得到的，而清凈的法界沒有我（ātman）和我所（ātmanīya）的受用差別，以及造作、能取和所取的分別可以得到。總而言之，如來的法身（Dharmakāya）雖然沒有差別戲論的色像，但受用身（Saṃbhogakāya）和變化身（Nirmāṇakāya），由於本願力和自身殊勝的修行力，生起種種眾相圓滿的諸佛凈土。諸佛眾會的差別是可以得到的，這些都是清凈的識（Vijñāna）如此變現的，種種差別並非真實存在。就像轉輪王（cakravartin）由於宿世的願力，也爲了饒益一切有情（sattva）的緣故，造作殊勝的修行，生出女寶等各種美妙的享樂器具的種種差別。諸佛也是如此，爲了想要饒益一切有情，造作殊勝的修行，由於自身業力的增上，生起種種清凈國土、眾會、受用法樂和眾具的差別，但沒有分別，與之前的轉輪王的情況有所不同。
其次，像這樣已經說了法界（Dharmadhātu）的諸相甚深、業用甚深、處所甚深。相甚深是指遠離十種不清凈的過失，應當知道這就是十種清凈的相。不清凈的過失有十種：一、差別過；二、雜染過；三、有行過；四、有為過；五、增減過；六、行動過；七、斷常過；八、勞弊過；九、積聚過；十、攝眾過。十種清凈的相是：無差別相、無雜染相、非有行相、非有為相、無增減相、無行動相、非斷常相、無勞弊相、非積聚相、無我所相，按照這樣的次序。業用甚深，應當知道就是變化等業。處所甚深，應當知道就是沒有行動，眾相圓滿的一切如來凈土眾會。在一切處都用虛空作為比喻，是爲了顯示法界一切粗相都和虛空一樣。如契經所說：『乃至所有施設的比喻，比喻諸如來的戒等功德，一切都是誹謗諸佛。』
【English Translation】 English version: The second and third are also like this. In other Sūtras (契經, Buddhist scriptures), based on this principle, it is said that the various pure lands of the Buddhas can be obtained, the various assemblies of the Buddhas can be obtained, while in the pure Dharmadhātu (法界, the realm of reality), there is no difference in enjoyment of self (ātman, 我) and what belongs to self (ātmanīya, 我所), and distinctions of creation, the taker, and the taken can be obtained. In summary, although the Dharmakāya (法身, the body of the Dharma) of the Tathāgata (如來, Thus-Gone One) has no differentiated, illusory forms, the Saṃbhogakāya (受用身, the body of enjoyment) and Nirmāṇakāya (變化身, the body of transformation), due to the power of original vows and the power of self-superior practice, give rise to various perfectly adorned pure lands of the Buddhas. The differences in the assemblies of the Buddhas can be obtained; these are all manifestations of pure consciousness (Vijñāna, 識), and the various differences are not truly existent. Just as a cakravartin (轉輪王, wheel-turning king), due to the power of past vows, and also for the sake of benefiting all sentient beings (sattva, 有情), engages in superior practices, giving rise to various wonderful instruments of enjoyment, such as the jewel of a woman, with various differences. The Buddhas are also like this; desiring to benefit all sentient beings, they engage in superior practices, and due to the increase of their own karma, give rise to various pure lands, assemblies, enjoyment of Dharma bliss, and differences in instruments, but without discrimination, they are different from the previous situation of the cakravartin.
Furthermore, in this way, the profound aspects of the Dharmadhātu (法界, the realm of reality), the profound functions of karma, and the profound locations have been discussed. The profound aspects refer to being free from ten kinds of impure faults, and it should be known that these are the ten pure aspects. The ten kinds of impure faults are: 1. Fault of differentiation; 2. Fault of contamination; 3. Fault of conditioned action; 4. Fault of conditioned existence; 5. Fault of increase and decrease; 6. Fault of movement; 7. Fault of annihilation and permanence; 8. Fault of labor and exhaustion; 9. Fault of accumulation; 10. Fault of attachment to self. The ten pure aspects are: aspect of non-differentiation, aspect of non-contamination, aspect of non-conditioned action, aspect of non-conditioned existence, aspect of no increase and decrease, aspect of no movement, aspect of non-annihilation and permanence, aspect of no labor and exhaustion, aspect of no accumulation, aspect of no attachment to self, in that order. The profound functions of karma should be known as the karma of transformation and so on. The profound locations should be known as the assemblies of all the Tathāgata's (如來, Thus-Gone One) pure lands, which are without movement and perfectly adorned with all aspects. The reason for using space as a metaphor in all places is to show that all the coarse aspects of the Dharmadhātu are like space. As the Sūtra (契經, Buddhist scripture) says: 'Even all the metaphors that are established to describe the merits of the Tathāgatas, such as precepts, are all slanders against the Buddhas.'
如來，唯除一喻謂虛空喻，如來戒等無量功德同虛空故。」乃至廣說。
經曰：複次，妙生！大圓鏡智者，如依圓鏡眾像影現。如是依止如來智鏡，諸處境識眾像影現。唯以圓鏡為譬喻者，當知圓鏡、如來智鏡平等平等，是故智鏡名圓鏡智。
論曰：
已建立斷，當建立智，依此故言。複次，妙生大圓鏡等，應知此中以喻顯示大圓鏡智是能生現諸法影像平等因緣，謂諸如來第八凈識能現能生智等影像，如大圓鏡能現世間一切影像，智相應故，假說名智。言諸處者，謂內六處，即是眼等。言諸境者，謂外六境，即是色等。此內六處、外六境界，即十二處。緣此十二生三智品心及心法，識為主故總名諸識，即此諸識名眾像影，種種行相差別現故。此後經言：「大圓鏡智於一切時依諸緣故，種種智影相貌生起。」如是等文皆說能為智影生因故名鏡智。平等性智以緣生事圓鏡智等為境界故，妙觀察智以一切法自相共相為境界故，成所作智應知亦爾。如是三智相應心品，于內六處、外六境界，一切所緣所取境上，變似一切自相共相，種種影像分明顯現。如是影像皆因如來大圓鏡智而得生起，分明顯了，故名為現。此唯如來智等所現，如來果位平等智等為自性故，智等生時如自所有行相差別皆能證知，唯有如來
【現代漢語翻譯】 現代漢語譯本： 『如來，唯除一喻謂虛空喻，如來戒等無量功德同虛空故。』乃至廣說。
經文說：『再者，妙生（菩薩名）！大圓鏡智（五智之一）就像依靠圓鏡，各種影像得以顯現。同樣，依靠如來的智慧之鏡，各種處境、意識的影像得以顯現。』之所以只用圓鏡來比喻，應當明白圓鏡與如來的智慧之鏡是平等無別的，因此智慧之鏡被稱為大圓鏡智。
論中說：
已經建立了斷除煩惱，應當建立智慧，因此這樣說。再者，妙生！大圓鏡智等等，應當明白這裡是用比喻來顯示大圓鏡智是能夠產生並顯現諸法影像的平等因緣，即諸如來的第八凈識（阿賴耶識）能夠顯現併產生智慧等等的影像，就像大圓鏡能夠顯現世間一切影像一樣，因為與智慧相應，所以假借名為智慧。所說的『諸處』，指的是內六處，也就是眼等六根。所說的『諸境』，指的是外六境，也就是色等六塵。這內六處、外六境界，就是十二處。緣于這十二處而生起三智品的心及心法，因為識是主要的，所以總稱為諸識，也就是這些識被稱為眾像影，因為種種行相差別顯現的緣故。此後經文說：『大圓鏡智在一切時，依靠各種因緣，種種智慧影像相貌生起。』像這樣的經文都說明了大圓鏡智慧夠作為智慧影像生起的因，所以名為鏡智。平等性智因為以緣生之事、圓鏡智等為境界的緣故，妙觀察智因為以一切法的自相共相為境界的緣故，成所作智也應當知道是這樣。像這樣三智相應的心品，在內六處、外六境界，一切所緣所取的境上，變現得像一切自相共相，種種影像分明地顯現。像這樣的影像都是因為如來的大圓鏡智而得以生起，分明了了，所以稱為現。這僅僅是如來的智慧等等所顯現的，因為如來果位的平等智等為自性的緣故，智慧等等生起時，就像自身所有的行相差別都能證知，只有如來才能做到。
【English Translation】 English version: 『Tathagata (如來, Thus Come One), only excluding the metaphor of emptiness, because the immeasurable merits of Tathagata's precepts are the same as emptiness.』 And so on, extensively explained.
The Sutra says: 『Furthermore, Myosho (妙生, Wondrous Birth)! The Great Perfect Mirror Wisdom (大圓鏡智, one of the Five Wisdoms) is like relying on a round mirror, where various images appear. Similarly, relying on the wisdom mirror of the Tathagata, images of various places, realms, and consciousness appear.』 The reason for only using a round mirror as a metaphor is that one should understand that the round mirror and the wisdom mirror of the Tathagata are equal and undifferentiated; therefore, the wisdom mirror is called the Great Perfect Mirror Wisdom.
The Treatise says:
Having established the cessation of afflictions, wisdom should be established; hence, this is said. Furthermore, Myosho! The Great Perfect Mirror Wisdom, etc., should be understood that this uses a metaphor to show that the Great Perfect Mirror Wisdom is the equal cause and condition that can produce and manifest the images of all dharmas (法, phenomena), that is, the eighth pure consciousness (凈識, pure consciousness) of the Tathagatas (阿賴耶識, Alaya Consciousness) can manifest and produce images of wisdom, etc., just as a large round mirror can manifest all images of the world. Because it is in accordance with wisdom, it is provisionally called wisdom. The 『various places』 refer to the six internal places, which are the six roots such as the eyes. The 『various realms』 refer to the six external realms, which are the six objects such as form. These six internal places and six external realms are the twelve places. Based on these twelve places, the mind and mental functions of the three wisdom qualities arise. Because consciousness is the main thing, they are collectively called the various consciousnesses, that is, these consciousnesses are called the images of the multitude, because various characteristics and differences appear. The Sutra later says: 『The Great Perfect Mirror Wisdom, at all times, relies on various conditions, and various wisdom images and appearances arise.』 Such passages all explain that the Great Perfect Mirror Wisdom can be the cause of the arising of wisdom images, so it is called Mirror Wisdom. Equality Wisdom (平等性智) takes conditioned events and the Great Perfect Mirror Wisdom, etc., as its objects. Discriminating Wisdom (妙觀察智) takes the self-nature and common nature of all dharmas as its objects. Accomplishing Wisdom (成所作智) should also be understood in the same way. The mind qualities corresponding to these three wisdoms, in the six internal places, the six external realms, and all objects that are perceived and taken, transform to resemble all self-natures and common natures, and various images appear distinctly. Such images all arise because of the Tathagata's Great Perfect Mirror Wisdom, and are clearly understood, so they are called manifestation. This is only manifested by the Tathagata's wisdom, etc. Because the Equality Wisdom, etc., of the Tathagata's fruition is its self-nature, when wisdom, etc., arise, they can verify and know all the differences in characteristics that they possess. Only the Tathagata can do this.
覺慧分析說示其相，余無此能。大圓鏡智說名能現，由此為緣生彼影像，猶如明鏡現諸影故。又處、境、識三事各別，處謂六根，境謂六塵，識謂六識，即十八界眾像影現。此眾像影隨其所應三智品現，觀察智等盡所有性、如所有性皆能現故，如來鏡智相應凈識為緣，生此三智影像，故名為現，亦唯如來智等所現，廣說乃至唯有如來覺慧分析說示其相，余如前說。又十八界皆在如來大圓鏡智相應心品影像顯現，以諸如來鏡智生時，皆能照了一切境故，諸處境識猶如影像，在此智中分明顯現。由此鏡智攝受彼相而生起故，鏡智雖無所取能取、一異分別，而有一切所知影現，如大圓鏡。此智生時如是行相，為自性故。如來雖無所取能取、一異分別，而能現證自心所現，自相共相諸法影像。由證知故，能無顛倒說一切法自相共相。由此影像，如來成就無忘失法，一切所知境界影像，於一切時鏡智等上分明顯現，無忘失故。若不爾者，云何如來名一切智？無鏡智等，不能恒時於一切法自相共相，現證知故。若謂相續，有堪能故名一切智。如有頌曰：
「相續有堪能， 如火食一切， 如是一切智， 非頓知一切。」
此但虛言，他心智等取一事時，不取餘事，不知余故，非一切智，就其相續亦不能取知現在故。
【現代漢語翻譯】 現代漢語譯本 覺慧分析闡釋大圓鏡智的體相，其餘人沒有這種能力。大圓鏡智被稱為『能現』，因為憑藉它為因緣，才能生起諸法的影像，就像明鏡能顯現各種影像一樣。此外，處（Ch處, six sense organs）、境（境, six sense objects）、識（識, six consciousnesses）三者各不相同，處指的是六根，境指的是六塵，識指的是六識，也就是十八界（十八界, eighteen realms of sense）中各種事物的影像顯現。這些影像隨著它們各自相應的狀態，在三種智慧的品類中顯現，觀察智（觀察智, observing wisdom）等能完全顯現盡所有性（盡所有性, the nature of all that exists）和如所有性（如所有性, the nature of things as they are），因為如來（如來, Tathagata）的鏡智（鏡智, mirror-like wisdom）與清凈的識（識, consciousness）相應，以此為因緣，生起這三種智慧的影像，所以稱為『現』，也只有如來的智慧等才能顯現。更廣泛地說，只有如來的覺慧才能分析闡釋它的體相，其餘的如前所述。此外，十八界都在如來大圓鏡智相應的心的品類中顯現影像，因為諸如來在生起鏡智時，都能照見一切境界，所以各種處、境、識就像影像一樣，在這種智慧中清晰地顯現。由於鏡智攝受這些相而生起，鏡智雖然沒有能取和所取、一和異的區別，卻有一切所知的影像顯現，就像一面大圓鏡。這種智慧生起時就是這樣的行相，是它的自性。如來雖然沒有能取和所取、一和異的區別，卻能現證自己心中所顯現的，自相和共相的諸法影像。由於證知這些影像，所以能毫無顛倒地說出一切法的自相和共相。憑藉這些影像，如來成就了無忘失法（無忘失法, the power of retaining all that is heard or experienced），一切所知的境界影像，在任何時候都在鏡智等上面清晰地顯現，不會忘失。如果不是這樣，如來怎麼能被稱為一切智（一切智, omniscient）呢？如果沒有鏡智等，就不能恒時對一切法的自相和共相，進行現證知。如果說因為相續不斷，具有這種能力，所以被稱為一切智，就像頌文所說： 『相續有堪能， 猶如火食一切， 如是一切智， 非頓知一切。』 這只是空話，他心智（他心智, knowledge of others' minds）等在取一個事物時，不取其餘事物，因為不知道其餘事物，所以不是一切智，就其相續而言，也不能取知現在的事物。
【English Translation】 English version Discriminating Awareness analyzes and demonstrates its characteristics, but others do not have this ability. The Great Perfect Mirror Wisdom is called 'that which can manifest,' because it is through this as a condition that the images of all dharmas arise, just as a clear mirror can reflect all kinds of images. Furthermore, the three things—sense bases (處, Ch處, six sense organs), sense objects (境, 境, six sense objects), and consciousnesses (識, 識, six consciousnesses)—are distinct from each other. 'Sense bases' refers to the six sense organs, 'sense objects' refers to the six sense objects, and 'consciousnesses' refers to the six consciousnesses, which are the images of various things manifested within the eighteen realms (十八界, eighteen realms of sense). These images manifest in the categories of the three wisdoms according to their respective states. Observing Wisdom (觀察智, observing wisdom), etc., can fully manifest the nature of all that exists (盡所有性, the nature of all that exists) and the nature of things as they are (如所有性, the nature of things as they are), because the Tathagata's (如來, Tathagata) Mirror Wisdom (鏡智, mirror-like wisdom) corresponds to pure consciousness (識, consciousness), and through this as a condition, the images of these three wisdoms arise, hence it is called 'manifestation,' and it is only manifested by the Tathagata's wisdom, etc. To speak more broadly, only the Tathagata's Discriminating Awareness can analyze and demonstrate its characteristics; the rest is as previously stated. Moreover, all eighteen realms are manifested as images within the category of mind corresponding to the Tathagata's Great Perfect Mirror Wisdom, because when the Tathagatas generate Mirror Wisdom, they can illuminate all realms. Therefore, the various sense bases, sense objects, and consciousnesses are like images, clearly manifested within this wisdom. Because Mirror Wisdom receives these characteristics and arises, although Mirror Wisdom has no grasping or grasped, no distinctions of one or different, it has the manifestation of all that is knowable, like a great round mirror. This is the way this wisdom acts when it arises; it is its self-nature. Although the Tathagata has no grasping or grasped, no distinctions of one or different, he can directly realize the images of dharmas, both self-characteristics and common characteristics, manifested in his own mind. Because he directly knows these images, he can speak without distortion about the self-characteristics and common characteristics of all dharmas. Through these images, the Tathagata achieves the power of retaining all that is heard or experienced (無忘失法, the power of retaining all that is heard or experienced). The images of all knowable realms are clearly manifested on the Mirror Wisdom, etc., at all times, without being forgotten. If it were not so, how could the Tathagata be called omniscient (一切智, omniscient)? Without Mirror Wisdom, etc., one could not constantly directly know the self-characteristics and common characteristics of all dharmas. If it is said that because of continuous succession, one has this ability, hence one is called omniscient, as the verse says: 'Continuous succession has the ability, Like fire consuming everything, Likewise, omniscience, Is not knowing everything at once.' This is merely empty talk. When knowledge of others' minds (他心智, knowledge of others' minds), etc., takes one thing, it does not take other things, because it does not know other things, so it is not omniscient. Even in terms of its continuous succession, it cannot take and know present things.
汝宗一念但知一分諸法共相。若爾如來應假名說為一切智，不可假說非一切智，為一切智即成真實一切智者。又以如來鏡智為緣，余相續中世出世善諸處境識眾像影現，以諸世間世出世善若無鏡智皆不得生，彼法生時皆由此力，亦能證知。此義意言，如來鏡智增上緣力，一切世間世出世善諸處境識皆得生起，如明鏡中眾像影現。雖諸有情各有因力，而由鏡智為增上緣乃得生起，如雖有種若無地等芽等不生，如雖有質若無鏡等眾影不現。若爾世尊應同妄見，自在天等為世間因，立為世間一切果生平等因故。無此過失，以彼生時唯能為作增上緣故，非作者故，是無常故，于無量劫修集福智二種資糧所生起故，一切眾生善及善緣由此得生。外道妄見自在天等，與諸世間為能作者，其性常住故不相似。若無實影圓鏡中生，云何為喻？有質有鏡和合為緣，如是相現故得為喻。謂諸有情顛倒執著影像熏習成熟力故，鏡面為緣自識變異似面影現，由是世間起增上慢，謂我鏡中見其面影，以無別影鏡中生故。經但說言眾像影現，不言生起，如是應知一切境相皆是自識變異顯現非別實有，以識勝故但言唯識，非無心法亦不說言唯有一識。以諸有情各有八識及心法故。一切色等雖各有種，皆是自識變異熏習，識上功能差別為性，故變現時還
【現代漢語翻譯】 現代漢語譯本 汝宗的一念只知道諸法共同的表象的一個方面。如果這樣，如來應該只是被假名為一切智，不能被假說為非一切智，因為被稱為一切智就成了真實的一切智者。 而且，以如來的鏡智（Adarsha-jnana，四智之一，能如實反映一切事物）為緣，其餘眾生的相續中，世間和出世間的善法，各種處境和意識的眾像都會顯現，如果世間和出世間的善法沒有鏡智，都不能產生，這些法產生時都依靠鏡智的力量，也能被鏡智所證知。這個意思就是說，如來的鏡智作為增上緣的力量，一切世間和出世間的善法，各種處境和意識都能生起，就像明鏡中顯現各種影像一樣。雖然眾生各自有其因的力量，但由於鏡智作為增上緣才能生起，就像雖然有種子，如果沒有土地等條件，芽等就不會生長，就像雖然有物體，如果沒有鏡子等條件，各種影像就不會顯現。 如果這樣，世尊應該和妄見一樣，把自在天（Ishvara，印度教神祇，被一些教派認為是世界的創造者）等立為世間的因，認為他們是世間一切果產生的平等因。沒有這個過失，因為自在天等產生時只能作為增上緣，而不是作者，因為他們是無常的，而且如來是經過無量劫修集福德和智慧兩種資糧才產生的，一切眾生的善和善緣由此才能產生。外道妄見自在天等是諸世間的能作者，他們的性質是常住的，所以不相似。 如果沒有真實的影像在圓鏡中產生，怎麼能作為比喻呢？有物體和鏡子和合作為緣，這樣影像才能顯現，所以可以作為比喻。這是說，諸有情顛倒執著影像的熏習成熟的力量，以鏡面為緣，自己的意識變異，顯現出類似面部的影像，因此世間產生增上慢，認為我在鏡中看到我的面部影像，因為沒有別的影像在鏡中產生。 經中只是說『眾像影現』，沒有說『生起』，應該這樣理解，一切境相都是自己意識的變異顯現，不是另外真實存在的，因為意識殊勝，所以只說是『唯識』（Vijnanavada，佛教唯識宗），不是說沒有心法，也不是說只有一種意識。因為諸有情各有八識（Alaya-vijnana，佛教唯識宗的基本概念，指第八識，又稱阿賴耶識）和心法。一切色等雖然各有種子，都是自己意識變異熏習，意識上功能差別為性質，所以在變現時還...
【English Translation】 English version Your school's one thought only knows one aspect of the common characteristics of all dharmas. If that's the case, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) should only be nominally called all-knowing. It cannot be falsely said that he is not all-knowing, because being called all-knowing makes him a truly all-knowing being. Moreover, taking the Adarsha-jnana (Adarsha-jnana, Mirror Wisdom, one of the Four Wisdoms, which can truly reflect all things) of the Tathagata as a condition, the worldly and supramundane good dharmas, various situations, and images of consciousness will appear in the continuums of other beings. If worldly and supramundane good dharmas do not have Mirror Wisdom, they cannot arise. When these dharmas arise, they rely on the power of Mirror Wisdom and can also be known by Mirror Wisdom. This means that the Mirror Wisdom of the Tathagata, as a dominant condition, allows all worldly and supramundane good dharmas, various situations, and consciousness to arise, just like various images appear in a clear mirror. Although sentient beings each have the power of their own causes, they can only arise because Mirror Wisdom is the dominant condition, just as sprouts, etc., will not grow even if there are seeds if there is no soil, etc., just as various images will not appear even if there are objects if there is no mirror, etc. If that's the case, the World-Honored One (Bhagavan, an epithet of the Buddha) should be the same as those with deluded views, establishing Ishvara (Ishvara, a Hindu deity, considered by some sects to be the creator of the world) and others as the cause of the world, considering them to be the equal cause of the production of all effects in the world. There is no such fault, because Ishvara and others can only act as a dominant condition when they arise, not as the creator, because they are impermanent, and the Tathagata arises after accumulating merit and wisdom for countless eons. The goodness and good conditions of all sentient beings can arise from this. Heretics falsely believe that Ishvara and others are the creators of all worlds, and their nature is permanent, so they are not similar. If there are no real images produced in a round mirror, how can it be used as a metaphor? When an object and a mirror combine as conditions, images can appear, so it can be used as a metaphor. This means that the power of the habitual tendencies of sentient beings' inverted clinging to images, taking the mirror surface as a condition, their own consciousness transforms, and images similar to faces appear. Therefore, the world produces arrogance, thinking that I see my face in the mirror, because no other images are produced in the mirror. The sutra only says 'various images appear,' it does not say 'arise.' It should be understood that all objective appearances are transformations of one's own consciousness, not separate real existences. Because consciousness is supreme, it is only said 'Vijnanavada' (Vijnanavada, the Consciousness-Only school of Buddhism), not that there is no mental dharma, nor that there is only one consciousness. Because sentient beings each have eight consciousnesses (Alaya-vijnana, the basic concept of the Consciousness-Only school of Buddhism, referring to the eighth consciousness, also known as the Alaya consciousness) and mental dharmas. Although all forms, etc., each have seeds, they are all transformations of one's own consciousness, with the functional differences on consciousness as their nature, so when they manifest, they still...
不離識。就世俗說別有心法，非真實義，以就勝義諸法皆無定別性故，乃至真如雖非識變，亦不離識，識實性故，識上二空無我共相所顯示故。此唯識言，但遮愚夫橫計一切心、心法外定性色等遍計所執，不遣不離諸心、心法、色等諸法，依他起性、圓成實性，非無有故。由平等故，此二平等，是故說言平等平等。世間圓鏡、如來智鏡俱無分別，皆能現影無有差別，由是因緣名圓鏡智。
經曰：如大圓鏡，有樂福人懸高勝處無所動搖，諸有去來無量眾生，於此觀察自身得失，為欲存得舍諸失故。如是如來懸圓鏡智處凈法界無間斷故，無所動搖，欲令無量無數眾生觀于染凈，為欲取凈舍諸染故。
論曰：
高勝處者所謂高幢，或余勝處。凈法界者，無垢真如。處謂安處，或依或緣無間斷故。無動搖者，由此鏡智依緣法界窮生死際，恒常隨逐相續無斷，故無動搖。此義意言，大圓鏡智永離一切分別動搖，一得已后盡未來際相續無斷。其餘三智雖無妄計，而有無執作意分別，證得已后或行不行，非不動搖。有義滅定平等性智亦不現行，論說滅定無第七故。又說亦滅一分恒行心心法故。若爾論說於三位中皆無第七，是則初地已上無漏現觀行時，及如來地應無此智，即為大失，違經論故。然說無者意，說無有
【現代漢語翻譯】 現代漢語譯本： 不離識。就世俗層面來說，另外存在心法，但這並非真實意義，因為就勝義諦而言，一切法都沒有固定的自性，乃至真如（Tathata，事物的真實本性）雖然不是識的變現，也離不開識，因為它是識的真實本性，識上的二空（人空和法空）無我共相所顯示。這個唯識的說法，只是爲了遮止愚夫橫加計度，認為一切心、心法之外有定性的色等遍計所執性，並非要否定不離諸心、心法的色等諸法，即依他起性（Paratantra-svabhava，事物相互依存的性質）、圓成實性（Parinispanna-svabhava，事物完美實現的性質），因為它們並非不存在。因為平等，所以這兩個是平等的，因此說平等平等。世間的圓鏡和如來的智鏡都沒有分別，都能顯現影像，沒有差別，因為這個因緣，所以叫做圓鏡智（Adarsa-jnana，如來四智之一）。
經中說：『就像一面巨大的圓鏡，有享樂和有福報的人把它懸掛在高處，穩固不動搖，無數來來往往的眾生，在這面鏡子中觀察自己的得失，爲了儲存所得，捨棄各種過失。』 就像如來懸掛圓鏡智在清凈法界中，沒有間斷，所以穩固不動搖，想要讓無數眾生觀察染污和清凈，爲了獲取清凈，捨棄各種染污。
論中說：
『高勝處』指的是高幢，或者其他殊勝的地方。『清凈法界』指的是無垢真如。『處』指的是安住，或者依靠，或者緣起，沒有間斷的緣故。『不動搖』是因為這個鏡智依靠法界，窮盡生死之際，恒常隨逐，相續不斷，所以不動搖。這個意思說，大圓鏡智永遠遠離一切分別動搖，一旦獲得之後，直到未來際都相續不斷。其餘三智雖然沒有虛妄的計度，但有無執著的作意分別，證得之後或者行或者不行，並非不動搖。有一種觀點認為，滅盡定中的平等性智（Samata-jnana，如來四智之一）也不顯現，論中說滅盡定中沒有第七識（末那識，Manas）。又說也滅除了一部分恒常執行的心心法。如果這樣，論中說在三種狀態中都沒有第七識，那麼初地以上的無漏現觀行時，以及如來地應該沒有這個智慧，這就造成了很大的過失，違背了經論。然而說沒有的意思是，說沒有有
【English Translation】 English version: Not apart from consciousness. From the perspective of conventional truth, there is a separate mind-dharma, but this is not the ultimate meaning, because from the perspective of ultimate truth, all dharmas have no fixed self-nature. Even though Tathata (the true nature of things) is not a transformation of consciousness, it is also inseparable from consciousness, because it is the true nature of consciousness, and is revealed by the two emptinesses (emptiness of self and emptiness of dharmas) and the common characteristics of no-self on consciousness. This statement of Vijnanavada (Yogacara, Consciousness-only school) only aims to prevent foolish people from falsely assuming that there are definitive characteristics of form, etc., that are separate from all minds and mental dharmas, which are the completely imagined nature (Parikalpita-svabhava). It does not deny that the dharmas of form, etc., which are inseparable from all minds and mental dharmas, namely the dependently arisen nature (Paratantra-svabhava) and the perfectly accomplished nature (Parinispanna-svabhava), do not exist, because they are not non-existent. Because of equality, these two are equal, therefore it is said 'equality, equality'. The mundane round mirror and the Tathagata's wisdom mirror have no distinctions, and both can manifest images without difference, and because of this cause, it is called Adarsa-jnana (Mirror-like Wisdom, one of the four wisdoms of the Tathagata).
The Sutra says: 'Like a great round mirror, which fortunate people hang in a high and excellent place, unmoving and unshaken, countless beings coming and going observe their gains and losses in this mirror, in order to preserve what they have gained and abandon all losses.' Just as the Tathagata hangs the Mirror-like Wisdom in the pure Dharma realm, without interruption, therefore unmoving and unshaken, wanting to allow countless beings to observe defilement and purity, in order to obtain purity and abandon all defilements.
The Treatise says:
'High and excellent place' refers to a high banner, or other excellent place. 'Pure Dharma realm' refers to undefiled Suchness. 'Place' refers to abiding, or relying, or arising from conditions, without interruption. 'Unshaken' is because this Mirror-like Wisdom relies on the Dharma realm, exhausts the limits of samsara, constantly follows, continuously without interruption, therefore it is unshaken. The meaning of this is that the Great Mirror-like Wisdom is forever free from all discrimination and agitation, and once obtained, it continues without interruption until the future. The other three wisdoms, although without false imputation, have non-attachment and intentional discrimination, and after being attained, they may be practiced or not practiced, and are not unshaken. Some argue that Samata-jnana (Wisdom of Equality, one of the four wisdoms of the Tathagata) in cessation is also not manifest, and the treatise says that there is no seventh consciousness (Manas) in cessation. It also says that it also extinguishes a portion of the constantly operating mind and mental dharmas. If so, the treatise says that there is no seventh consciousness in the three states, then there should be no such wisdom in the non-outflow direct perception practice above the first ground, and in the Tathagata ground, which would be a great fault, contradicting the sutras and treatises. However, saying that there is none means saying that there is no
染污第七，非一切無，未得法空無我智來，法分別執常現依故。如未證得補特伽羅空無我智，彼執恒行，依此識故，〈抉擇分〉說阿賴耶識定與末那一識俱轉；若起意識，定與二識一時俱轉；若五識中隨起一識，定與三識一時俱轉；乃至一時若起五識，定與七識一時俱轉。故知聖道滅定無學亦有無染法分別執，平等智俱第七識等行相細故，不違滅定。由此滅定是無漏道所引發故，體無漏故，與染污意我執相違，此一分滅非滅一切，故平等智于佛果上雖恒現行，而十地中證得已后，或起煩惱有漏心時，此智不起，有間斷故，非不動搖。其餘二智于佛果上，亦不常行故，非不動搖。
何故安處大圓鏡智在凈法界？為令無量無數眾生觀染凈故。何故觀彼？為欲取凈舍諸染故。染謂煩惱及業生相，舍謂伏斷。由世間道及出世道，暫時畢竟伏斷彼故。凈謂諸善，能令眾生心清凈故。取謂任持，安立長養成熟種子，隨所愿求證解脫故。此中意說一切如來昔菩薩位，為欲成辦一切有情一切種相利樂事故，一切有情利益安樂意樂常隨依凈法界，隨所修集福智資糧回求相續，大圓鏡智方便善巧勤修習故，證得此智依緣法界相續無動。雖無作意分別戲論，而相續轉為增上緣，令諸有情隨所求愿安立長養成熟無量善根種子，得世間樂出
【現代漢語翻譯】 現代漢語譯本 第七識的染污並非完全不存在，在未獲得對法的空性和無我智慧之前，對法的分別執著會持續顯現並依附於第七識。正如未證得補特伽羅（pudgala，人或有情）的空性和無我智慧時，對補特伽羅的執著會持續存在，並依附於第七識。《抉擇分》（Viniscaya-samgrahanī）中說，阿賴耶識（ālayavijñāna，藏識）必定與末那識（manas-vijñāna，意識的根源）同時運作；如果生起意識（mano-vijñāna），必定與阿賴耶識和末那識同時運作；如果五識中的任何一識生起，必定與阿賴耶識、末那識和意識同時運作；乃至一時如果五識全部生起，必定與阿賴耶識、末那識、意識和第七識同時運作。因此可知，即使是聖道、滅盡定（nirodha-samāpatti，一種高級禪定狀態）和無學（arhat，阿羅漢）也存在無染污的法分別執著，因為與平等智（samatā-jñāna，平等性智）同時運作的第七識等行相非常微細，所以不與滅盡定相違背。由此可知，滅盡定是由無漏道（anāsrava-mārga，沒有煩惱的道路）所引發，其體性是無漏的，因此與染污意的我執（ātma-graha，對自我的執著）相違背。這種一分滅並非滅盡一切，因此平等智在佛果（buddha-phala，成佛的果位）上雖然恒常顯現，但在十地（daśa-bhūmi，菩薩修行的十個階段）中證得之後，或者生起煩惱的有漏心（sāsrava-citta，有煩惱的心）時，此智會不起作用，因為有間斷，所以並非不動搖。其餘二智（指妙觀察智和成所作智）在佛果上也不常運作，因此也並非不動搖。
為何將大圓鏡智（ādarsa-jñāna，如鏡子般反映一切的智慧）安置在凈法界（dharma-dhātu，清凈的法界）？爲了讓無量無數的眾生能夠觀察染污和清凈。為何要觀察它們？爲了想要取凈舍染。染是指煩惱以及由業產生的現象，舍是指通過世間道（laukika-mārga，世俗的道路）和出世間道（lokottara-mārga，超越世俗的道路）暫時或徹底地降伏和斷除它們。凈是指諸善，能夠使眾生的心清凈。取是指任持、安立、長養和成熟種子，隨眾生的願望而證得解脫。這裡的意思是說，一切如來在過去菩薩（bodhisattva，追求覺悟的修行者）的階段，爲了成就一切有情（sattva，眾生）的一切種類的利益和安樂，一切有情的利益和安樂的意樂常常依附於凈法界，隨著所修集的福德和智慧資糧不斷迴向，通過大圓鏡智的方便善巧勤奮修習，證得此智依緣法界相續不斷，沒有動搖。雖然沒有作意分別的戲論，但相續不斷地運轉作為增上緣（adhipati-pratyaya，強有力的條件），使諸有情隨著所求的願望，安立、長養和成熟無量的善根種子，獲得世間安樂和出世間解脫。
【English Translation】 English version The defilement of the seventh consciousness is not entirely non-existent. Before attaining the wisdom of emptiness and selflessness of dharmas (dharma, teachings or phenomena), the clinging to the differentiation of dharmas constantly appears and relies on it. Just as when the wisdom of emptiness and selflessness of pudgala (person or sentient being) has not been attained, the clinging to pudgala constantly persists, relying on this consciousness. The Viniscaya-samgrahanī (Exposition Section) states that the ālayavijñāna (storehouse consciousness) definitely operates simultaneously with the manas-vijñāna (mind consciousness); if mano-vijñāna (consciousness) arises, it definitely operates simultaneously with the ālayavijñāna and manas-vijñāna; if any one of the five consciousnesses arises, it definitely operates simultaneously with the ālayavijñāna, manas-vijñāna, and mano-vijñāna; and even if all five consciousnesses arise at once, they definitely operate simultaneously with the ālayavijñāna, manas-vijñāna, mano-vijñāna, and the seventh consciousness. Therefore, it is known that even the noble path, nirodha-samāpatti (cessation attainment), and arhat (one who has attained liberation) also have non-defiled clinging to the differentiation of dharmas, because the characteristics of the seventh consciousness, which operates simultaneously with samatā-jñāna (wisdom of equality), are very subtle, so it does not contradict nirodha-samāpatti. From this, it is known that nirodha-samāpatti is induced by the anāsrava-mārga (path free from outflows), and its nature is free from outflows, so it contradicts the self-grasping (ātma-graha) of the defiled mind. This partial cessation does not extinguish everything, so although samatā-jñāna constantly manifests in the buddha-phala (fruit of buddhahood), after attaining it in the ten bhūmis (ten stages of a bodhisattva's path), or when a defiled mind with afflictions arises, this wisdom does not arise, because it is intermittent, so it is not unshakeable. The other two wisdoms (discriminating wisdom and accomplishing wisdom) also do not constantly operate in the buddha-phala, so they are also not unshakeable.
Why is the ādarsa-jñāna (mirror-like wisdom) placed in the dharma-dhātu (realm of reality)? In order to allow countless beings to observe defilement and purity. Why observe them? In order to take purity and abandon defilement. Defilement refers to afflictions and the phenomena produced by karma, and abandonment refers to temporarily or completely subduing and severing them through the laukika-mārga (mundane path) and lokottara-mārga (supramundane path). Purity refers to all good deeds that can purify the minds of beings. Taking refers to upholding, establishing, nurturing, and maturing seeds, and attaining liberation according to the wishes of beings. The meaning here is that all tathāgatas (buddhas) in their past bodhisattva (enlightenment being) stages, in order to accomplish all kinds of benefits and happiness for all sattvas (sentient beings), the intention of benefiting and bringing happiness to all sentient beings constantly relies on the pure dharma-dhātu, and as the accumulation of merit and wisdom is constantly dedicated, through the skillful means of the ādarsa-jñāna and diligent practice, this wisdom is attained, relying on the dharma-dhātu continuously without wavering. Although there is no conceptual elaboration, the continuous operation serves as an adhipati-pratyaya (dominant condition), enabling sentient beings to establish, nurture, and mature countless seeds of good roots according to their wishes, and attain worldly happiness and supramundane liberation.
世解脫。此由如來大圓鏡智起化生用，為諸有情宣說法要，令知染凈取凈舍染，即是利樂有情根本。
經曰：又如圓鏡極善摩瑩，鑒凈無垢光明遍照。如是如來大圓鏡智，于佛智上一切煩惱所知障垢永出離故，極善摩瑩，為依止定所攝持故，鑒凈無垢作諸眾生利樂事故，光明遍照。
論曰：
鑒謂自性極清凈故，凈謂差別離客塵故。言無垢者，總前二種周圓離垢極清凈故。光者由鑒，明者由凈，言遍照者由無垢故。于佛智上等者，即煩惱障及所知障俱名為垢，究竟斷故名永出離，由有永出諸障垢義，故說鏡智極善摩瑩。又煩惱者，謂貪瞋等一切煩惱纏隨眠位，若行不行皆有勢力，障生聖道、障得涅槃，亂身心故名煩惱障。所知障者，于所知境不染無知障一切智，不障涅槃，雖有此障，見聲聞等得涅槃故，即此二障亦名為垢，礙清凈智令不生故，染凈智故。由得對治，客塵障垢畢竟不生，名永出離。由永離障，大圓鏡智恒時極凈，是故說為極善摩瑩。為依止定所攝持故者，是所依止故名依止，大圓鏡智依此生故。依止即定，名依止定。或智依定，名依止定。從此無間解脫道生，極清凈故。此所依定，即是殊勝金剛喻定，由彼定力障永斷故，此智為彼所依止定力所攝持，故名攝持。彼定無間，此智生故
【現代漢語翻譯】 現代漢語譯本 世間解脫者（Śaikṣa-vimokṣa）。這是由於如來大圓鏡智（Ādarśa-jñāna）所產生的化生作用，為一切有情宣說佛法要義，使他們知道什麼是染污，什麼是清凈，從而選擇清凈，捨棄染污，這就是利益和快樂有情的根本。
經中說：『又如同一面圓鏡，經過極好的摩擦和擦拭，變得明亮潔凈，沒有污垢，光明能夠普遍照耀。』 同樣，如來的大圓鏡智，在佛的智慧之上，因為一切煩惱和所知障的污垢永遠地脫離，所以經過了極好的摩擦和擦拭，因為被依止禪定所攝持，所以明亮潔凈，沒有污垢，爲了給一切眾生帶來利益和快樂，所以光明能夠普遍照耀。
論中說：
『鑒』是指自性極其清凈的緣故，『凈』是指差別于外來的塵垢的緣故。說『沒有污垢』，是指總括前面兩種情況，周遍而圓滿地遠離污垢，極其清凈的緣故。『光』是因為『鑒』，『明』是因為『凈』，說『普遍照耀』是因為『沒有污垢』的緣故。『在佛的智慧之上』等等，就是說煩惱障和所知障都叫做污垢，因為究竟斷除的緣故，叫做永遠脫離。由於有永遠脫離各種障礙和污垢的含義，所以說鏡智經過了極好的摩擦和擦拭。另外，煩惱，是指貪婪、嗔恨等一切煩惱的纏縛和隨眠狀態，無論修行與否都具有力量，障礙產生聖道、障礙獲得涅槃，擾亂身心，所以叫做煩惱障。所知障，對於所知的境界不染著無知，障礙一切智，但不障礙涅槃，即使有這種障礙，也能看到聲聞等獲得涅槃，這兩種障礙也叫做污垢，阻礙清凈的智慧產生，染污清凈的智慧的緣故。由於得到對治，外來的塵垢和障礙畢竟不會產生，叫做永遠脫離。由於永遠脫離障礙，大圓鏡智恒常極其清凈，所以說經過了極好的摩擦和擦拭。『因為被依止禪定所攝持』，是因為被所依止的緣故叫做依止，大圓鏡智依靠它而產生。依止就是禪定，叫做依止禪定。或者智慧依靠禪定，叫做依止禪定。從此無間地產生解脫道，極其清凈的緣故。這個所依止的禪定，就是殊勝的金剛喻定（Vajropama-samādhi），由於那個禪定的力量，障礙永遠斷除的緣故，這個智慧被那個所依止的禪定力所攝持，所以叫做攝持。那個禪定無間斷，這個智慧就產生了
【English Translation】 English version Śaikṣa-vimokṣa (Trainee Liberation). This arises from the transformation and emanation of the Tathāgata's Ādarśa-jñāna (Great Perfect Mirror Wisdom), expounding the essential Dharma to all sentient beings, enabling them to know what is defiled and what is pure, thereby choosing purity and abandoning defilement, which is the fundamental basis for benefiting and bringing joy to sentient beings.
The Sutra says: 'It is like a round mirror, extremely well polished and burnished, clear and without blemish, its light shining everywhere.' Similarly, the Tathāgata's Great Perfect Mirror Wisdom, above the Buddha's wisdom, because all afflictions and the obscurations of knowledge are forever separated, is extremely well polished and burnished, because it is upheld by the Samādhi of Reliance, it is clear and without blemish, and for the sake of benefiting and bringing joy to all beings, its light shines everywhere.
The Treatise says:
'Mirror' refers to the extremely pure nature itself, 'Clear' refers to the distinction from external dust. 'Without blemish' refers to encompassing the previous two, completely and perfectly free from blemishes, and extremely pure. 'Light' is because of 'Mirror', 'Brightness' is because of 'Clear', and 'Shining everywhere' is because of 'Without blemish'. 'Above the Buddha's wisdom' and so on, means that both afflictive obscurations (Kleśa-āvaraṇa) and cognitive obscurations (Jñeya-āvaraṇa) are called blemishes, because they are ultimately severed, they are called forever separated. Because there is the meaning of forever separating all obstacles and blemishes, it is said that the Mirror Wisdom is extremely well polished and burnished. Furthermore, afflictions refer to the entanglement and latent states of all afflictions such as greed and hatred, whether practicing or not, they have power, obstructing the arising of the Noble Path, obstructing the attainment of Nirvāṇa, and disturbing the body and mind, therefore they are called afflictive obscurations. Cognitive obscurations, in the realm of the knowable, are not defiled by ignorance, obstructing omniscience, but not obstructing Nirvāṇa, even with this obstacle, one can see Śrāvakas and others attain Nirvāṇa, these two obscurations are also called blemishes, hindering the arising of pure wisdom, defiling pure wisdom. Because of obtaining the antidote, external dust and obstacles will ultimately not arise, called forever separated. Because of forever separating obstacles, the Great Perfect Mirror Wisdom is constantly extremely pure, therefore it is said to be extremely well polished and burnished. 'Because it is upheld by the Samādhi of Reliance' means that it is called Reliance because it is relied upon, the Great Perfect Mirror Wisdom arises relying on it. Reliance is Samādhi, called the Samādhi of Reliance. Or wisdom relies on Samādhi, called the Samādhi of Reliance. From this, the path of liberation arises without interruption, because it is extremely pure. This Samādhi of Reliance is the supreme Vajropama-samādhi (Diamond-like Samādhi), because of the power of that Samādhi, obstacles are forever severed, this wisdom is upheld by the power of that Samādhi of Reliance, therefore it is called upheld. That Samādhi is uninterrupted, and this wisdom arises.
。由彼定力最極清凈，離諸分別無有分別，鏡智生故。此智既為所依止定所攝持故，鑒凈無垢自體清凈，故名爲鑑。離煩惱障，故名為凈。離所知障，故名無垢。作諸眾生利樂事故，光明遍照者，此智為定所攝持故，亦能起作一切有情諸利樂事，由作此故光明遍照。自性清凈鑒故名光。離煩惱障及所知障，如其次第名明遍照。此中意說，如大圓鏡極善摩瑩鑒凈無垢，為令他見面之得失，為饒益事，是故說名光明遍照。大圓鏡智自性清凈，遠離二障鑒凈無垢，雖不可見而起受用及變化身，能生諸智成辦眾生諸饒益事，是故說名光明遍照。
經曰：又如圓鏡依緣本質，種種影像相貌生起。如是如來大圓鏡智，於一切時依諸緣故，種種智影相貌生起。
論曰：
若圓鏡智是諸有情一切智等影像生因，云何影像相有差別？云何此智體無差別？又一切時常能為因，何不恒時頓生一切眾生及自智等影像？釋此難言，又如圓鏡依緣本質種種影像相貌生起，非影異故鏡體差別，亦非恒時頓生影像，待眾緣故。如是鏡智於一切時，待眾緣故，生智等影種種差別，非彼異故智成青等種種體別，亦非恒時頓生一切眾生及自聖智等影，待時待緣乃能生故。此中意說，大圓鏡智相應凈識有二種用：一、因緣用，謂凈識中具有一
【現代漢語翻譯】 現代漢語譯本：由於那種定力達到最極清凈的境界，遠離一切分別，沒有任何分別，所以生起鏡智（Adarsha-jnana，如實反映一切事物的智慧）。這種智慧因為被它所依止的定力所攝持，所以像鏡子一樣明凈無垢，其自性是清凈的，因此稱為『鑒』。因為它遠離煩惱障，所以稱為『凈』。因為它遠離所知障，所以稱為『無垢』。因為它能為一切眾生做利益安樂的事情，所以說『光明遍照』，這種智慧被定力所攝持，也能發起和做一切有情眾生的利益安樂之事，由於做了這些事情，所以光明遍照。自性清凈，像鏡子一樣，所以名為『光』。遠離煩惱障和所知障，依次名為『明』和『遍照』。這裡的意思是說，就像一面大圓鏡，經過極好的打磨，明凈無垢，爲了讓別人看到自己的面容的得失，爲了饒益他人，所以說名為『光明遍照』。大圓鏡智自性清凈，遠離二障，明凈無垢，雖然不可見，但能起受用和變化身，能生出各種智慧，成就眾生各種饒益之事，所以說名為『光明遍照』。 經中說：『又如圓鏡依緣本質，種種影像相貌生起。如是如來大圓鏡智，於一切時依諸緣故，種種智影相貌生起。』 論中說： 如果圓鏡智是所有有情一切智等的影像生起的原因，為什麼影像的相貌會有差別？為什麼這種智慧的本體沒有差別？而且它在任何時候都能作為原因，為什麼不能恒常同時生起一切眾生以及自身智慧等的影像？解釋這個疑問說，又如圓鏡依靠因緣和本質，種種影像相貌生起，不是因為影像不同，鏡子的本體就有了差別，也不是恒常同時生起影像，而是要等待各種因緣。像這樣，鏡智在任何時候，都要等待各種因緣，才能生起智慧等影像的種種差別，不是因為那些影像不同，智慧就變成了青色等種種不同的本體，也不是恒常同時生起一切眾生以及自身聖智等的影像，而是要等待時機和因緣才能生起。這裡的意思是說，與大圓鏡智相應的清凈識有兩種作用：一、因緣作用，就是說清凈識中具有一種...
【English Translation】 English version: Because that meditative power (Dhyana-bala) reaches the most supremely pure state, being apart from all discriminations and without any discriminations, the Mirror Wisdom (Adarsha-jnana, wisdom that reflects all things as they are) arises. This wisdom, because it is upheld by the meditative power on which it relies, is like a mirror, clear and without defilement, its self-nature is pure, therefore it is called 'Mirror'. Because it is apart from the affliction obscuration (Klesha-avarana), it is called 'Pure'. Because it is apart from the knowledge obscuration (Jneya-avarana), it is called 'Immaculate'. Because it performs the benefit and happiness of all sentient beings, it is said to be 'Light Universally Illuminating'. This wisdom, being upheld by meditative power, can also initiate and perform the benefit and happiness of all sentient beings. Because it performs these things, it is Light Universally Illuminating. Its self-nature is pure, like a mirror, therefore it is called 'Light'. Being apart from the affliction obscuration and the knowledge obscuration, it is called 'Bright' and 'Universally Illuminating' respectively. The meaning here is that, like a great round mirror, extremely well polished, clear and immaculate, in order to allow others to see the gains and losses of their own faces, for the sake of benefiting others, therefore it is said to be 'Light Universally Illuminating'. The Great Round Mirror Wisdom is pure in its self-nature, apart from the two obscurations, clear and immaculate, although it is invisible, it can give rise to enjoyment and transformation bodies, it can generate various wisdoms, and accomplish various beneficial things for sentient beings, therefore it is said to be 'Light Universally Illuminating'. The Sutra says: 'Moreover, just as a round mirror relies on conditions and essence, various images and appearances arise. Likewise, the Tathagata's Great Round Mirror Wisdom, at all times, relies on various conditions, and various wisdom images and appearances arise.' The Treatise says: If the Round Mirror Wisdom is the cause of the arising of images of all the wisdoms of all sentient beings, why are there differences in the appearances of the images? Why is the substance of this wisdom not different? Moreover, it can always be a cause, why does it not constantly and simultaneously generate images of all sentient beings and their own wisdoms? Explaining this question, it says, moreover, just as a round mirror relies on conditions and essence, various images and appearances arise, it is not because the images are different that the substance of the mirror is different, nor does it constantly and simultaneously generate images, but it awaits various conditions. Likewise, the Mirror Wisdom, at all times, must await various conditions in order to generate various differences in the images of wisdom, etc. It is not because those images are different that the wisdom becomes various different substances such as blue, nor does it constantly and simultaneously generate images of all sentient beings and their own holy wisdoms, but it must await the time and conditions in order to arise. The meaning here is that the pure consciousness corresponding to the Great Round Mirror Wisdom has two functions: first, the function of cause and condition, that is, the pure consciousness has a...
切能現能生身土境智凈法種子。若遇外緣，即便變現身土境界種種影像，及能生起平等智等相應心品行相差別；二、增上緣用，謂佛凈識善根願力所生起故。若諸眾生自因緣具，爾時凈識即便資助，令得無障生長成滿。是故鏡智體雖是一，能現能生諸法影像，待外緣故非頓現起。
經曰：如圓鏡上，非一眾多諸影像起，而圓鏡上無諸影像，而此圓鏡無動無作。如是如來圓鏡智上，非一眾多諸智影起，圓鏡智上無諸智影，而此智鏡無動無作。
論曰：
若諸智影于鏡智上先已有體，云何鏡智為緣而生？若先無體，云何能生諸智影像而無動作？不見陶師無有動作，而能生起先無瓶等。釋此難言，如圓鏡上非一眾多諸影像等，如大圓鏡能起諸影，同類數多故名非一，異類無數故名眾多，觀待同類簡一種故說言非一，觀待異類顯無數故說言眾多。如是鏡上雖先無影而起多影，而無思慮分別動作。鏡智亦爾，雖先無有智等影像，而能生起智等種種諸法影像。觀待同類說言非一，觀待異類說言眾多。雖生如是智等影像，而無思慮分別動作。此中意言，如大圓鏡雖無分別，而能生起種種影像。鏡智亦爾，雖無我執及我所執、所取能取作意分別，而能生起種種智等諸法影像。
經曰：又如圓鏡與眾影像非合非
離，不聚集故，現彼緣故。如是如來大圓鏡智，與眾智影非合非離，不聚集故，不散失故。
論曰：
若圓鏡智與諸智等影像和合，云何不由彼差別故此成差別？若不和合，云何為因？不見種等與諸芽等，果不和合而能為因，非日光等與石灰等，不共和合而相顯照。釋此難言，又如圓鏡與眾影像非合離等，如世圓鏡雖能為因起眾影像，而不與彼影像和合。彼未生前由未有體不聚集故，非此與彼或俱不俱可名和合。圓鏡與影亦非別離，現彼緣故，即由此義非不和合，要由此有彼得有故。雖與影像為現生因，而非影像有差別故鏡成差別。大圓鏡智亦復如是，雖能為因生智等影，而與智等非合非離，不聚集故，不散失故。言非合者，彼未生前由未有體，不聚集故。言非離者，要有鏡智，智等影生，無則不生，不散失故。離壞無有名為散失，與彼相違名不散失，攝生彼故或不忘失所緣境相名不散失。由鏡智中顯現一切所知相故，三世智等及諸眾生，若不遍知鏡智不生，要知一切此智乃生，是故此智不忘一切所緣境相，名不散失。不散失故，所以非離，雖能為因起智等影，而不由彼有差別故此成差別，如大圓鏡無差別轉。此中意說，如世圓鏡雖能為因起諸影像，而非合離差別所觸。鏡智亦爾，雖能為因起智等影，而
【現代漢語翻譯】 現代漢語譯本： 離，因為不聚集的緣故，顯現那些因緣的緣故。如此，如來的大圓鏡智（Mahādarśa-jñāna，偉大的圓鏡般的智慧），與眾多的智慧影像非結合也非分離，因為不聚集的緣故，因為不散失的緣故。
論曰： 如果圓鏡智與諸如智慧等的影像和合，為什麼不因為那些差別而使這個（圓鏡智）成為差別？如果不和合，如何作為原因？不見種子等與諸如芽等的結果不和合而能作為原因，非如日光等與石灰等，不共同和合而相互顯照。解釋這個難題說，又如圓鏡與眾多影像非結合也非分離等，如世間的圓鏡雖然能作為原因生起眾多影像，而不與那些影像和合。那些影像在未產生之前，由於沒有實體的緣故，不聚集的緣故，不是這個與那個或者俱有或者不俱有可以稱作和合的。圓鏡與影像也並非分離，因為顯現那些因緣的緣故，即由此意義並非不和合，要由此有，那個才能有。雖然與影像作為顯現生起的原因，而非影像有差別，所以鏡子成為差別。大圓鏡智也同樣如此，雖然能作為原因生起智慧等的影像，而與智慧等非結合也非分離，因為不聚集的緣故，因為不散失的緣故。說非結合，是說那些影像在未產生之前，由於沒有實體的緣故，不聚集的緣故。說非分離，是要有鏡智，智慧等的影像才能生起，沒有則不生，因為不散失的緣故。離開毀壞沒有名稱叫做散失，與那個相反叫做不散失，攝取生起那些影像的緣故，或者不忘失所緣境的相狀叫做不散失。由於鏡智中顯現一切所知相的緣故，三世的智慧等以及諸眾生，如果不普遍知曉，鏡智不會生起，要知曉一切，這個智慧才能生起，因此這個智慧不忘失一切所緣境的相狀，叫做不散失。因為不散失的緣故，所以非分離，雖然能作為原因生起智慧等的影像，而不因為那些有差別，所以這個成為差別，如大圓鏡沒有差別地運轉。這裡的意思是說，如世間的圓鏡雖然能作為原因生起諸多的影像，而非結合、分離、差別所觸及。鏡智也是這樣，雖然能作為原因生起智慧等的影像，而
【English Translation】 English version: Separated, because of not gathering, appearing because of those conditions. Thus, the Tathāgata's Mahādarśa-jñāna (Great Mirror Wisdom), is neither combined nor separated from the multitude of wisdom images, because of not gathering, because of not scattering.
Treatise says: If the Great Mirror Wisdom is combined with the images of wisdoms, how can it not become differentiated because of those differences? If it is not combined, how can it be a cause? It is not seen that seeds, etc., are able to be causes without being combined with the results, such as sprouts, etc., nor are sunlight, etc., able to illuminate lime, etc., without being jointly combined. Explaining this difficulty, it is also like a round mirror and numerous images being neither combined nor separated, etc. Like a worldly round mirror, although it can be a cause for arising numerous images, it is not combined with those images. Before those images arise, because they do not have substance, because they do not gather, it cannot be called combination whether this and that are together or not together. The round mirror and the images are also not separate, because of appearing those conditions. That is, by this meaning, it is not non-combination; it is necessary that if this exists, that can exist. Although it is a cause for the manifestation and arising of images, the mirror does not become differentiated because the images have differences. The Great Mirror Wisdom is also like this. Although it can be a cause for arising images of wisdoms, etc., it is neither combined nor separated from wisdoms, etc., because of not gathering, because of not scattering. Saying 'not combined' means that before those images arise, because they do not have substance, because they do not gather. Saying 'not separated' means that it is necessary to have the Mirror Wisdom for the images of wisdoms, etc., to arise; if there is no Mirror Wisdom, they do not arise, because of not scattering. Leaving and destruction, having no name, is called scattering; the opposite of that is called not scattering, because of gathering and arising those images, or because of not forgetting the characteristics of the objects of cognition, it is called not scattering. Because the Mirror Wisdom manifests all knowable characteristics, the wisdoms of the three times, etc., and all sentient beings, if they are not universally known, the Mirror Wisdom will not arise. It is necessary to know everything for this wisdom to arise. Therefore, this wisdom does not forget the characteristics of all objects of cognition; it is called not scattering. Because of not scattering, therefore it is not separate. Although it can be a cause for arising images of wisdoms, etc., this does not become differentiated because those have differences, like the Great Mirror Wisdom turning without differentiation. The meaning here is that, like a worldly round mirror, although it can be a cause for arising numerous images, it is not touched by combination, separation, or differentiation. The Mirror Wisdom is also like this. Although it can be a cause for arising images of wisdoms, etc.,
非合離差別所觸，種等雖能為芽等因，而亦合離俱不可說。光明細分亦非色等，共相和合以俱有故，令其識上似與色等和合相生，以世現見一切因果，雖非合離而能為因，是故無有因果二相決定和合。
佛地經論卷第四 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第五
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：又如圓鏡周瑩其面，於一切處為諸影像遍起依緣。如是如來大圓鏡智，不斷無量眾行善瑩，為諸智影遍起依緣，謂聲聞乘諸智影像，獨一覺乘諸智影像，無上大乘諸智影像，為欲令諸聲聞乘人依聲聞乘而出離故，獨一覺人依獨覺乘而出離故，大乘之人依無上乘而出離故。
論曰：
云何一智於一切時，能生三乘一切智等諸法影像？釋此難言，又如圓鏡周瑩面等。如世圓鏡為遍於中現其面等一切影像，種種加行周瑩其面前后兩邊，於一切處普能為緣現一切影。鏡智亦爾，一切如來為菩薩時，雖有種性而為障覆未能現起，為遍於中生起三乘一切智等諸法影故，精勤修習不斷無量眾行善瑩，金剛喻定現在前時，離一切障清凈圓滿，遍能生起三乘智等一切影像。不斷，就方，無分限故無量，就時，無量時故。此言因位遍一切處，于無量時勤
【現代漢語翻譯】 現代漢語譯本：非合離差別所觸及之處，種子等雖然能夠作為萌芽等的因，但也不能說是聚合或分離的狀態。光明的細微部分也不是顏色等，因為它們共同存在並相互協調，使得意識上似乎與顏色等聚合在一起而產生。因為世間現見的任何因果關係，即使不是聚合或分離，也能夠作為原因。因此，因和果的兩種狀態並沒有決定性的聚合關係。
佛地經論卷第四 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第五
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經文說：『又如同一面圓鏡，將鏡面擦拭明亮，就能在所有地方成為顯現各種影像的普遍依靠和緣起。同樣的，如來（Tathagata）的大圓鏡智（Mahādarśa-jñāna），通過不斷地以無量眾生的善行來擦拭，成為顯現各種智慧影像的普遍依靠和緣起，包括聲聞乘（Śrāvakayāna）的各種智慧影像、獨覺乘（Pratyekabuddhayāna）的各種智慧影像、以及無上大乘（Anuttarayāna）的各種智慧影像。這是爲了讓那些修習聲聞乘的人，能夠依靠聲聞乘而得到解脫；讓那些修習獨覺乘的人，能夠依靠獨覺乘而得到解脫；讓那些修習大乘的人，能夠依靠無上乘而得到解脫。』
論中說：
『為什麼一種智慧能夠在所有時間，產生聲聞乘、獨覺乘、大乘一切智慧等諸法的影像呢？』爲了解釋這個疑問，經文中說，『又如圓鏡周瑩面等。』就像世間的圓鏡，爲了普遍地在其中顯現面容等一切影像，通過各種努力擦拭鏡子的前面和後面兩邊，在所有地方普遍地作為緣起，顯現一切影像。大圓鏡智也是如此，一切如來在作為菩薩（Bodhisattva）時，雖然具有佛性（Buddha-nature），但被煩惱障蔽而未能顯現，爲了普遍地在其中生起聲聞乘、獨覺乘、大乘一切智慧等諸法的影像，精勤修習，不斷地以無量眾生的善行來擦拭，當金剛喻定（Vajropama-samādhi）現在前時，遠離一切障礙，清凈圓滿，普遍地能夠生起聲聞乘、獨覺乘、大乘智慧等一切影像。『不斷』，就空間而言，沒有分界和限制；『無量』，就時間而言，是無量的時間。這裡說的是在因位上，普遍地在一切地方，于無量的時間裡勤奮。
【English Translation】 English version: Where non-aggregation and separation differences are not touched, although seeds and the like can be the cause of sprouts and the like, it cannot be said that they are in a state of aggregation or separation. The subtle parts of light are also not colors, etc., because they coexist and coordinate with each other, causing consciousness to appear to be aggregated with colors, etc., and arise together. Because any cause and effect seen in the world, even if it is not aggregation or separation, can be the cause. Therefore, there is no decisive aggregation relationship between the two states of cause and effect.
Fo Di Jing Lun (Treatise on the Buddha-Bhumi Sutra), Volume 4 Taisho Tripitaka, Volume 26, No. 1530, Fo Di Jing Lun
Fo Di Jing Lun (Treatise on the Buddha-Bhumi Sutra), Volume 5
Composed by Bodhisattva (Bodhisattva) Qinguang and others
Translated under imperial decree by the Great Tang Tripiṭaka Master Xuanzang
The Sutra says: 'Moreover, just like a round mirror, with its surface thoroughly polished, it becomes the universal basis and condition for the arising of all images in all places. Similarly, the Great Perfect Mirror Wisdom (Mahādarśa-jñāna) of the Tathagata (Tathagata), through the continuous polishing with the immeasurable good deeds of all beings, becomes the universal basis and condition for the arising of all wisdom images, including the wisdom images of the Śrāvakayāna (Śrāvakayāna), the wisdom images of the Pratyekabuddhayāna (Pratyekabuddhayāna), and the wisdom images of the Anuttarayāna (Anuttarayāna). This is to enable those who practice the Śrāvakayāna to attain liberation by relying on the Śrāvakayāna; to enable those who practice the Pratyekabuddhayāna to attain liberation by relying on the Pratyekabuddhayāna; and to enable those who practice the Mahāyāna to attain liberation by relying on the Anuttarayāna.'
The Treatise says:
'Why can one wisdom produce the images of all dharmas, such as the wisdom of the Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna, at all times?' To explain this question, the Sutra says, 'Moreover, just like a round mirror, with its surface thoroughly polished, etc.' Just like a round mirror in the world, in order to universally manifest all images such as faces within it, through various efforts to polish the front and back sides of the mirror, it universally serves as a condition for the arising of all images in all places. The Great Perfect Mirror Wisdom is also like this. When all Tathagatas are Bodhisattvas (Bodhisattva), although they have Buddha-nature (Buddha-nature), it is obscured by afflictions and cannot manifest. In order to universally generate the images of all dharmas, such as the wisdom of the Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna within it, they diligently practice and continuously polish with the immeasurable good deeds of all beings. When the Vajropama-samādhi (Vajropama-samādhi) manifests, it is free from all obstacles, pure and perfect, and universally able to generate all images, such as the wisdom of the Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna. 'Continuous' refers to space, without boundaries or limitations; 'immeasurable' refers to time, which is immeasurable time. This refers to the causal stage, universally in all places, diligently in immeasurable time.
修眾行，除障善瑩大圓鏡智，能生三乘智等影像。又即鏡智遍處恒時離諸垢穢，種種行德圓滿莊嚴極圓凈故，一切處時能起諸影。如說殊勝金剛喻定斷一切障，證得如來大圓鏡智，種種功德圓滿莊嚴，於一切處及無量時能起三乘一切影像。此中意說，各別善根成熟差別勝道生時，大圓鏡智或近或遠，隨其所應為作強緣，決定種性各依自乘而得出離，不定種性或依大乘或依余乘而得出離。言出離者，即是涅槃。諸三乘人用自種性以為因緣，如來鏡智為增上緣，精勤方便修集資糧引生聖道，除煩惱障及所知障，隨其所應各證涅槃。決定種性聲聞獨覺住無學位，樂寂滅故發業潤生，諸煩惱障永滅除故，先業煩惱所感身心，任運滅已更不受生，無所依故。一切有漏無漏有為諸行種子，皆隨斷滅，唯有轉依無戲論相離垢真如清凈法界解脫身在，名無餘依般涅槃界，常住安樂究竟寂滅，不墮眾數不可思議。同諸如來，但無有為無漏功德所莊嚴故，無有更起利益安樂有情事故。不同如來，不定種性聲聞獨覺住無學位，雖無煩惱樂菩提故，由定願力留身相續修大乘行，乃至獲得金剛喻定，一切障滅證佛三身。雖有有為無漏功德，而無有漏身心在故，證無餘依大涅槃界。依謂三界有漏身心。若諸菩薩斷二障盡得佛果時，即得說名證無餘依
【現代漢語翻譯】 現代漢語譯本 修習各種善行，去除障礙，使大圓鏡智（Ādarśa-jñāna）清澈明亮，能夠顯現聲聞乘、緣覺乘、菩薩乘的智慧等影像。而且，大圓鏡智遍及一切處所，恒常遠離各種垢穢，種種功德圓滿莊嚴，極其圓滿清凈，因此在一切處所和時間都能顯現各種影像。正如經中所說，殊勝的金剛喻定（Vajropama-samādhi）能斷除一切障礙，證得如來的大圓鏡智，種種功德圓滿莊嚴，在一切處所和無量時間裡都能顯現三乘的一切影像。這裡的意思是說，各自的善根成熟程度不同，殊勝的道產生時，大圓鏡智或者近或者遠，根據情況作為強大的助緣，決定種性的人各自依據自己的乘而得到解脫，不定種性的人或者依據大乘或者依據其他乘而得到解脫。所說的解脫，就是涅槃（Nirvana）。 三乘人用自己的種性作為因緣，如來的鏡智作為增上緣，精勤方便地修集資糧，引生聖道，去除煩惱障（Kleśa-āvaraṇa）和所知障（Jñeya-āvaraṇa），根據各自的情況證得涅槃。決定種性的聲聞（Śrāvaka）、獨覺（Pratyekabuddha）住在無學位，因為樂於寂滅，所以不再發起業來潤澤生命，由於各種煩惱障已經永遠滅除，先前由業和煩惱所感的身心，自然消滅后不再受生，因為沒有所依賴的緣故。一切有漏無漏、有為的諸行種子，都隨著斷滅，只有轉依的無戲論相、遠離垢染的真如清凈法界解脫身存在，稱為無餘依般涅槃界（Anupadhiśeṣa-nirvāṇa），常住安樂，究竟寂滅，不屬於眾數，不可思議。與諸如來相同，只是沒有有為無漏功德所莊嚴，所以不能再發起利益安樂有情的事情。與如來不同。 不定種性的聲聞、獨覺住在無學位，雖然沒有煩惱，但因為樂於菩提，所以由定和願力留下身相續，修習大乘行，乃至獲得金剛喻定，一切障礙滅除，證得佛的三身（Trikāya）。雖然有有為無漏功德，但因為沒有有漏身心存在，所以證得無餘依大涅槃界。所說的『依』是指三界有漏身心。如果諸菩薩斷盡二障，得到佛果時，就可說證得無餘依。
【English Translation】 English version By cultivating various virtuous practices and removing obstacles, the Ādarśa-jñāna (Great Mirror Wisdom) becomes clear and bright, capable of reflecting images of the wisdom of the Śrāvakayāna (Hearer Vehicle), Pratyekabuddhayāna (Solitary Realizer Vehicle), and Bodhisattvayāna (Bodhisattva Vehicle). Moreover, the Ādarśa-jñāna pervades all places, is eternally free from all defilements, and is adorned with the perfection of various virtues, being supremely complete and pure. Therefore, it can reflect all kinds of images in all places and times. As it is said in the scriptures, the supreme Vajropama-samādhi (Vajra-like Samadhi) can cut off all obstacles and realize the Tathāgata's Ādarśa-jñāna, adorned with the perfection of various merits, capable of reflecting all images of the Three Vehicles in all places and countless times. The meaning here is that, depending on the different degrees of maturity of individual virtuous roots, when the supreme path arises, the Ādarśa-jñāna, whether near or far, acts as a powerful supporting condition as appropriate. Those of definite lineage attain liberation each according to their own vehicle, while those of indefinite lineage attain liberation either according to the Mahāyāna (Great Vehicle) or according to other vehicles. The liberation mentioned is Nirvāṇa. The practitioners of the Three Vehicles use their own lineage as the cause, and the Tathāgata's Mirror Wisdom as the enhancing condition. They diligently and skillfully cultivate accumulations of merit and wisdom, giving rise to the noble path, removing the Kleśa-āvaraṇa (afflictive obscurations) and the Jñeya-āvaraṇa (cognitive obscurations), and attain Nirvāṇa according to their respective capacities. Śrāvakas and Pratyekabuddhas of definite lineage dwell in the state of no-more-learning (Aśaikṣa), because they delight in quiescence, they do not generate further karma to perpetuate life. Since all afflictive obscurations have been permanently eliminated, the body and mind previously produced by karma and afflictions naturally cease and are no longer reborn, because there is nothing to rely on. All seeds of conditioned phenomena, both with and without outflows, both conditioned and unconditioned, are extinguished. Only the transformed basis (Parāvṛtti), the non-conceptual aspect, the undefiled Suchness (Tathatā), the pure Dharmadhātu (Dharma-realm), and the liberated body remain, which is called Anupadhiśeṣa-nirvāṇa (Nirvana without remainder), eternally abiding in bliss, ultimately quiescent, not belonging to the multitude, and inconceivable. They are the same as the Tathāgatas, but without being adorned by conditioned, outflow-free merits, they cannot initiate further actions to benefit and bring happiness to sentient beings. They are different from the Tathāgatas. Śrāvakas and Pratyekabuddhas of indefinite lineage dwell in the state of no-more-learning, although they are without afflictions, they delight in Bodhi (Enlightenment). Therefore, by the power of their samādhi and vows, they retain the continuity of their bodies and continue to practice the Mahāyāna path, until they attain the Vajropama-samādhi, eliminate all obstacles, and realize the Trikāya (Three Bodies) of the Buddha. Although they possess conditioned, outflow-free merits, because they do not have conditioned bodies and minds, they attain the Anupadhiśeṣa-mahā-nirvāṇa (Great Nirvana without remainder). The 'basis' refers to the conditioned bodies and minds of the Three Realms. When Bodhisattvas have completely eliminated the two obscurations and attained Buddhahood, it can be said that they have attained the Nirvana without remainder.
大涅槃界。是故二乘先入有餘依涅槃界，后入無餘依涅槃界。菩薩初證如來地時，頓證二種大涅槃界，一切有漏身心盡故，名無餘依。猶有變化似有漏相身心在故，名有餘依。悲智無斷所證得故，亦名無住大涅槃界。涅槃即是真如體上障永滅義，由無漏慧簡擇諦理，斷諸雜染而證得故。亦名擇滅，如是擇滅于真如上假施設有，無別實物。至究竟位說名涅槃，無所趣故，無臭穢故，離編織故，離稠林故，名為涅槃。聲聞獨覺有所知障習氣未滅，云何證得究竟涅槃？所知障習是無知故，非染污故，障菩提果不障涅槃，非煩惱故，不能潤生。若無願力迴心趣大至無學位，盡其壽量必永寂滅。
經曰：如圓鏡中大影可得，所謂大地大山大樹大宮舍影，而是圓鏡不等彼量。如是如來圓鏡智上，從極喜地乃至佛地智影可得，及與一切世出世法智影可得，而圓鏡智非彼份量。
論曰：
若圓鏡智慧起智影，應同彼量差別可得。釋此難言，如圓鏡中大影可得，謂大地等。如世圓鏡，雖能為緣起地等影，而是圓鏡不等彼量，一小鏡中眾多山等大影可得，一大鏡中眾多石等小影可得，雖有形礙而不同影大小數量。鏡智亦爾，雖起諸地世出世間諸智影像無形礙故，而不同彼一切智影大小數量，由是因緣諸佛鏡智名大智藏，
【現代漢語翻譯】 現代漢語譯本 大涅槃界（Maha-nirvana realm）。因此，二乘（Sravakas and Pratyekabuddhas）先進入有餘依涅槃界（Nirvana realm with remainder），後進入無餘依涅槃界（Nirvana realm without remainder）。菩薩（Bodhisattva）初證如來地（Tathagata stage）時，頓證二種大涅槃界，一切有漏身心（contaminated body and mind）盡故，名無餘依。猶有變化似有漏相身心在故，名有餘依。悲智無斷所證得故，亦名無住大涅槃界（Non-abiding Maha-nirvana realm）。涅槃即是真如（Tathata）體上障永滅義，由無漏慧（uncontaminated wisdom）簡擇諦理（discern the truth），斷諸雜染（sever all defilements）而證得故。亦名擇滅（selective cessation），如是擇滅于真如上假施設有，無別實物。至究竟位說名涅槃，無所趣故，無臭穢故，離編織故，離稠林故，名為涅槃。聲聞（Sravakas）獨覺（Pratyekabuddhas）有所知障（cognitive obscurations）習氣未滅，云何證得究竟涅槃？所知障習是無知故，非染污故，障菩提果（Bodhi fruit）不障涅槃，非煩惱故，不能潤生。若無願力迴心趣大至無學位，盡其壽量必永寂滅。 經曰：如圓鏡中大影可得，所謂大地大山大樹大宮舍影，而是圓鏡不等彼量。如是如來圓鏡智（Tathagata's mirror-like wisdom）上，從極喜地（Joyful Ground）乃至佛地（Buddha stage）智影可得，及與一切世出世法智影可得，而圓鏡智非彼份量。 論曰： 若圓鏡智慧起智影，應同彼量差別可得。釋此難言，如圓鏡中大影可得，謂大地等。如世圓鏡，雖能為緣起地等影，而是圓鏡不等彼量，一小鏡中眾多山等大影可得，一大鏡中眾多石等小影可得，雖有形礙而不同影大小數量。鏡智亦爾，雖起諸地世出世間諸智影像無形礙故，而不同彼一切智影大小數量，由是因緣諸佛鏡智名大智藏。
【English Translation】 English version The Great Nirvana Realm (Maha-nirvana realm). Therefore, the Two Vehicles (Sravakas and Pratyekabuddhas) first enter the Nirvana realm with remainder, and then enter the Nirvana realm without remainder. When a Bodhisattva first attains the Tathagata stage, they instantly realize the two kinds of Great Nirvana Realms. Because all contaminated body and mind are exhausted, it is called 'without remainder'. Because there are still transformations resembling contaminated body and mind, it is called 'with remainder'. Because it is attained through uninterrupted compassion and wisdom, it is also called the Non-abiding Maha-nirvana realm. Nirvana is the meaning of the eternal extinction of obstructions on the essence of Suchness (Tathata). It is also called selective cessation because it is attained by discerning the truth with uncontaminated wisdom and severing all defilements. Such selective cessation is provisionally established upon Suchness, without any separate real entity. Reaching the ultimate position is called Nirvana, because there is nowhere to go, no foulness, free from weaving, and free from dense forests. Sravakas and Pratyekabuddhas have not extinguished the habitual tendencies of cognitive obscurations, how can they attain ultimate Nirvana? The habitual tendencies of cognitive obscurations are ignorance, not defilement, obstructing the Bodhi fruit but not Nirvana, not afflictions, and cannot moisten rebirth. If there is no vow power to turn the mind towards the Great Vehicle until reaching the stage of no more learning, they will surely enter eternal extinction at the end of their lifespan. The Sutra says: 'Just as a large image can be seen in a round mirror, such as the image of the great earth, great mountains, great trees, and great palaces, but the round mirror is not equal to their size. Likewise, on the Tathagata's mirror-like wisdom, the images of wisdom from the Joyful Ground to the Buddha stage can be seen, as well as the images of wisdom of all mundane and supramundane dharmas, but the mirror-like wisdom is not their measure.' The Treatise says: If the mirror-like wisdom can produce images of wisdom, it should be of the same size and differences should be discernible. Explaining this difficulty, just as a large image can be seen in a round mirror, such as the great earth and so on. Just as a worldly round mirror, although it can be the cause for the arising of images of the earth and so on, the round mirror is not equal to their size. Many large images of mountains and so on can be seen in a small mirror, and many small images of stones and so on can be seen in a large mirror. Although there are forms and obstructions, they are not the same in size and quantity as the images. The mirror-like wisdom is also like this. Although it produces images of the wisdom of all the grounds, mundane and supramundane, because there are no forms or obstructions, it is not the same in size and quantity as all those images of wisdom. Because of this reason, the mirror-like wisdom of all Buddhas is called the Great Treasury of Wisdom.
世出世間智根本故，如說世尊成大智藏鏡智，能生一切智故。應知此中以智名說一切功德，由是鏡智相應凈識具足一切自利利他功德種子，能為因緣生自身中智等影像，為增上緣生他身中智等影像。由此鏡智慧變現身生智說法，展轉生他智等影故，或悲願力熏修所成，任運為他智等善法增上緣故，令他身中智等善法易得生長。是故經言：「一切眾生所有善法及殊勝果，皆是如來慈悲願力增上所起。」
經曰：又如圓鏡，非處障質影像起緣。如是如來大圓鏡智，非惡友攝聞不正法障礙眾生智影起緣，彼非器故。
論曰：
若圓鏡智為令三乘得出離故生諸智影，又悲願力熏修所成為增上緣，生世出世諸智影者，云何世間諸外道等正智不生？能生因緣常和合故，諸外道等應無顛倒。釋此難言，又如圓鏡非處障質影像緣等，如世圓鏡雖能為緣現諸影像，而非處在壁障等質影像起緣。如來鏡智亦復如是，雖能為緣生智影像，而非處在惡知識攝、愛樂聽聞邪法障者智影生緣，以彼非是可加被器、聞正法器。是故外道，聖道不生常懷顛倒，善法種子被損伏故，惡法種子遇生緣故。一切眾生無始時來，習善時少造惡時多，是故善法雖遇強緣亦難生長，惡法雖遇少小外緣則便熾盛。
經曰：又如圓鏡，非處闇質
【現代漢語翻譯】 現代漢語譯本： 因為它是世間和出世間智慧的根本，正如經文所說，世尊成就了大智慧寶藏，即鏡智（Adarsha-jnana，五智之一，能如實反映一切事物），它能產生一切智慧。應該知道，這裡用『智』這個名稱來代表一切功德，因此，與鏡智相應的清凈意識具備了一切自利利他的功德種子，能作為因緣在自身中產生智慧等影像，作為增上緣在他身中產生智慧等影像。由此，鏡智慧變現化身，產生智慧，宣說佛法，輾轉在他身中產生智慧等影像。或者由於悲願力的熏修所成就，自然而然地成為他人智慧等善法的增上緣，使他人身中的智慧等善法容易得到生長。所以經文說：『一切眾生所有的善法以及殊勝的果報，都是如來的慈悲願力作為增上緣而產生的。』 經文說：又如圓鏡，不是處於不適當的位置或被遮蔽的物體產生影像的因緣。同樣，如來的大圓鏡智（Mahadarsha-jnana，如實反映一切事物的大智慧），不是被惡友攝受、聽聞不正法的障礙眾生智慧影像產生的因緣，因為他們不是合適的器皿。 論中說： 如果圓鏡智是爲了使三乘（Shravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）眾生得以出離輪迴而產生各種智慧影像，又由於悲願力的熏修所成就，成為產生世間和出世間各種智慧影像的增上緣，那麼為什麼世間的各種外道等不能產生正智呢？因為能產生智慧的因緣經常和合，所以各種外道等應該沒有顛倒知見。解釋這個疑問說，又如圓鏡不是處於不適當的位置或被遮蔽的物體產生影像的因緣等，就像世間的圓鏡雖然能作為因緣顯現各種影像，但不是處於墻壁等遮蔽物的位置產生影像的因緣。如來的鏡智也是如此，雖然能作為因緣產生智慧影像，但不是處於被惡知識攝受、喜愛聽聞邪法的障礙者智慧影像產生的因緣，因為他們不是可以被加持的器皿、聽聞正法的器皿。因此，外道不能產生聖道，常常懷有顛倒知見，因為善法的種子被損害和壓制，惡法的種子遇到生長的因緣。一切眾生從無始以來，修習善法的時間少，造作惡業的時間多，所以善法雖然遇到強大的因緣也難以生長，惡法即使遇到微小外在的因緣也會變得熾盛。 經文說：又如圓鏡，不是處於黑暗的物體。
【English Translation】 English version: Because it is the root of wisdom in both the mundane and supramundane realms, as the sutra says, the World-Honored One (世尊, Shìzūn) achieved the great treasury of wisdom, namely the Mirror Wisdom (Adarsha-jnana, one of the Five Wisdoms, which can reflect all things as they are), which can generate all wisdoms. It should be known that here, the name 'wisdom' is used to represent all merits. Therefore, the pure consciousness corresponding to the Mirror Wisdom possesses the seeds of all merits for self-benefit and benefiting others, and can serve as a cause and condition to generate images of wisdom and so on within oneself, and as a contributing condition to generate images of wisdom and so on in others. Thus, the Mirror Wisdom can transform and manifest bodies, generate wisdom, expound the Dharma, and generate images of wisdom and so on in others in turn. Or, due to the cultivation of the power of compassion and vows, it naturally becomes a contributing condition for the good dharmas such as wisdom of others, making it easier for the good dharmas such as wisdom in others to grow. Therefore, the sutra says: 'All the good dharmas and excellent fruits of all sentient beings are produced by the compassionate vows of the Tathagata (如來, Rúlái) as a contributing condition.' The sutra says: 'Moreover, just as a round mirror is not the cause for images to arise in an inappropriate place or on an obstructing object. Similarly, the Great Mirror Wisdom (Mahadarsha-jnana, the great wisdom that reflects all things as they are) of the Tathagata is not the cause for the images of wisdom to arise in sentient beings who are influenced by bad friends and hear incorrect teachings, because they are not suitable vessels.' The treatise says: If the Mirror Wisdom is to generate various images of wisdom in order to enable the beings of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) to be liberated from samsara, and is accomplished by the cultivation of the power of compassion and vows, becoming a contributing condition for generating various images of wisdom in the mundane and supramundane realms, then why do the various non-Buddhist paths and so on in the world not generate correct wisdom? Because the causes and conditions that can generate wisdom are constantly in harmony, so the various non-Buddhist paths and so on should not have inverted views. Explaining this difficulty, it is said that just as a round mirror is not the cause for images to arise in an inappropriate place or on an obstructing object, just as a round mirror in the world, although it can serve as a cause to manifest various images, is not the cause for images to arise in a place such as a wall or other obstructing object. The Mirror Wisdom of the Tathagata is also like this, although it can serve as a cause to generate images of wisdom, it is not the cause for the images of wisdom to arise in those who are influenced by bad teachers and like to listen to heretical teachings, because they are not vessels that can be blessed, vessels that can hear the correct Dharma. Therefore, non-Buddhists cannot generate the holy path and always harbor inverted views, because the seeds of good dharmas are damaged and suppressed, and the seeds of evil dharmas encounter the conditions for growth. Since beginningless time, all sentient beings have practiced good dharmas less and created evil karmas more, so although good dharmas encounter strong conditions, they are difficult to grow, and evil dharmas, even if they encounter small external conditions, will become flourishing. The sutra says: 'Moreover, just as a round mirror is not a dark object.'
影像起緣。如是如來大圓鏡智，非處樂惡愚昧眾生智影起緣，彼非器故。
論曰：
如外緣障智影不生，如是內緣宿習樂惡無明闇障智影不起。諸樂惡者，雖貪瞋等一切煩惱悉皆熾盛，而癡偏重，以不了知善惡因果勝劣事故。世間現有諸佛正法，利益安樂一切眾生，三寶良田生長一切世出世間無量福聚，不欲聽受不樂歸依，而反聽受無利無樂外道邪法，歸依生長能感眾苦，無量惡業種種邪神，豈非無明癡闇障力？是故障善無明最重，當勤修習智慧光明，無明重者非善器故。
經曰：又如圓鏡，非處遠質影像起緣。如是如來大圓鏡智，非處不凈感匱法業不信眾生智影起緣，彼非器故。
論曰：
如是內外二緣障力智影不生：一由先世感匱法業，令于多時不聞正法，謂於前生誹毀正法，由此業障經無量劫不聞佛法，即此不聞諸佛正法，是彼業果障彼智影令不得生不聞正法。其體是無，云何得名謗正法果？云何能障可生智影？不即說彼不聞正法為果為障，然說由彼感匱法業，所得不能聽受正法、不具根等愚鈍身心為果為障。二由不信，謂無種性無涅槃法，不樂涅槃，無有出世聖道種子，于證真如有畢竟障，聞出世法都不信受，畢竟不得三乘涅槃。如是一切身心相續不清凈故，非聖法器，暫時
【現代漢語翻譯】 現代漢語譯本：影像生起的原因。就像如來的大圓鏡智（Mahādarśa-jñāna，偉大的圓鏡般的智慧），不是那些處於苦難、邪惡、愚昧的眾生的智慧影像生起的原因，因為他們不是合適的容器。
論曰：
就像外在的因緣障礙智慧影像的產生一樣，內在的因緣，如長久以來的習氣、苦難、邪惡和無明（avidyā，對實相的無知）的黑暗，也會障礙智慧影像的產生。那些沉溺於苦難和邪惡的人，雖然貪婪、嗔恨等一切煩惱都非常強烈，但愚癡（moha，精神上的遲鈍）尤其嚴重，因為他們不瞭解善惡因果的殊勝之處。世間現在有諸佛的正法（dharma，佛陀的教法），利益和安樂一切眾生，三寶（triratna，佛、法、僧）是良田，能生長一切世間和出世間的無量福德，但他們卻不願聽受，不樂意皈依，反而聽受無利無樂的外道邪法，皈依那些能感召眾多痛苦、無量惡業的種種邪神，這難道不是無明愚癡的黑暗力量所造成的嗎？因此，障礙善行的無明最為嚴重，應當勤奮修習智慧光明，因為無明深重的人不是好的容器。
經曰：又如圓鏡，不是那些遠離的物體的影像生起的原因。就像如來大圓鏡智，不是那些處於不凈、感受匱乏正法的業報、不信的眾生的智慧影像生起的原因，因為他們不是合適的容器。
論曰：
就像這樣，內外兩種因緣的障礙力量會阻礙智慧影像的產生：一是由於前世感受匱乏正法的業報，導致在很長一段時間內聽不到正法。這是因為前生誹謗正法，由此業障，經過無量劫都聽不到佛法。正是這種聽不到諸佛正法的情況，是那種業報的結果，它障礙了智慧影像的產生，使之無法產生。它的本體是空無，怎麼能被稱為誹謗正法的果報呢？又怎麼能障礙可能產生的智慧影像呢？並不是直接說聽不到正法是果報或障礙，而是說由於那種感受匱乏正法的業報，所得到的不能聽受正法、不具足根器等愚鈍的身心，才是果報或障礙。二是由於不信，認為沒有種性（gotra，潛在的能力），沒有涅槃（nirvāṇa，解脫）之法，不樂於涅槃，沒有出世聖道的種子，對於證悟真如（tathatā，事物的真實本性）有徹底的障礙，聽到出世之法都不相信接受，最終無法得到三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的涅槃。像這樣，一切身心相續不清凈，不是聖法的容器，即使是暫時的
【English Translation】 English version: The origin of images. Just as the Great Perfect Mirror Wisdom (Mahādarśa-jñāna) of the Tathāgata (如來，'Thus-gone one'), is not the cause for the arising of wisdom-images in beings who are in places of suffering, evil, and ignorance, because they are not suitable vessels.
Treatise says:
Just as external conditions obstruct the arising of wisdom-images, so too do internal conditions, such as long-held habits, suffering, evil, and the darkness of ignorance (avidyā), obstruct the arising of wisdom-images. Those who are immersed in suffering and evil, although all afflictions such as greed and hatred are intensely strong, are particularly burdened by delusion (moha), because they do not understand the superior aspects of the causes and effects of good and evil. In the world, there are now the True Dharma (dharma) of the Buddhas, benefiting and bringing happiness to all beings, and the Three Jewels (triratna) are fertile fields that can grow limitless merits of both worldly and supramundane kinds, yet they are unwilling to listen and do not rejoice in taking refuge. Instead, they listen to externalist heretical teachings that bring no benefit or happiness, and take refuge in various evil spirits that can bring about much suffering and limitless evil karma. Is this not due to the power of the darkness of ignorance and delusion? Therefore, ignorance that obstructs good deeds is the most serious. One should diligently cultivate the light of wisdom, because those who are heavily burdened by ignorance are not good vessels.
Sūtra says: Furthermore, just as a round mirror is not the cause for the arising of images of distant objects, so too the Great Perfect Mirror Wisdom of the Tathāgata is not the cause for the arising of wisdom-images in beings who are in places of impurity, who experience the karmic consequences of lacking the Dharma, and who are without faith, because they are not suitable vessels.
Treatise says:
In this way, the obstructing power of both internal and external conditions prevents the arising of wisdom-images: First, due to the karmic consequences of lacking the Dharma in previous lives, they do not hear the True Dharma for a long time. This is because they slandered the True Dharma in previous lives, and due to this karmic obstruction, they do not hear the Buddha's teachings for countless kalpas. It is precisely this not hearing the True Dharma of the Buddhas that is the result of that karma, obstructing the arising of wisdom-images and preventing them from arising. Its essence is emptiness, so how can it be called the result of slandering the True Dharma? And how can it obstruct the wisdom-images that could arise? It is not directly said that not hearing the True Dharma is the result or the obstruction, but rather that due to that karma of lacking the Dharma, the dull body and mind that cannot hear the True Dharma, that lack the faculties, etc., are the result or the obstruction. Second, due to lack of faith, believing that there is no potential (gotra), no Dharma of Nirvāṇa (解脫，liberation), and not rejoicing in Nirvāṇa, lacking the seeds of the supramundane holy path, there is a complete obstruction to realizing Suchness (tathatā). Upon hearing the supramundane Dharma, they do not believe or accept it at all, and ultimately cannot attain the Nirvāṇa of the Three Vehicles (triyāna). In this way, because the continuum of all body and mind is impure, they are not vessels for the holy Dharma, even temporarily.
畢竟不生出世功德智影，如濁穢水不能發生月等影像。鏡智亦爾，于彼不能生智影像。
如是略說大圓鏡智有九種相，勝所餘智，謂訓詞相、無分別相、障清凈相、依止因緣生智影相、無有我所無攝受相、不忘一切所知境相、遍處恒時生智影相、能生一切智根本相、于非法器不能生相。此有三種非聖法器：一者、親近不善知識聞不正法，暫時有障非聖法器；二者、煩惱癡障所障非聖法器；三者、極重業障所障，及無出世聖道種子，久時畢竟非聖法器。如是三種總名第九于非法器不能生相。
經曰：複次，妙生！平等性智者，由十種相圓滿成就。
論曰：
平等性智由十種相圓滿成就，應知即是十地修果，一一地中略說各證一平等性，修習圓滿成就佛地平等性智，是故說言，平等性智由十種相圓滿成就。若廣說者，一一地中各證無量平等法性，修習圓滿成就佛地平等性智。
經曰：證得諸相增上喜愛，平等法性圓滿成故。
論曰：
諸相者，謂諸大士相及諸隨好，相差別故，皆名為相。如是諸相，遠離遍計所執自性，說名平等。故契經言：「諸大士相，如來即說以為非相，是故說名諸大士相。」增上者，謂富貴自在，色等諸蘊，各別皆非富貴自在，和合亦非富貴自在，即別
【現代漢語翻譯】 現代漢語譯本： 畢竟不生出世功德智影，就像渾濁污穢的水不能產生月亮等影像一樣。鏡智（Ādarśa-jñāna）也是如此，在那種情況下不能產生智慧的影像。 像這樣簡略地說，大圓鏡智（Mahādarśa-jñāna）有九種相，勝過其餘的智慧，即訓詞相、無分別相、障清凈相、依止因緣生智影相、無有我所無攝受相、不忘一切所知境相、遍處恒時生智影相、能生一切智根本相、對於非法器不能生相。這裡有三種非聖法器：第一種，親近不善知識聽聞不正法，暫時有障礙的非聖法器；第二種，被煩惱癡障所障礙的非聖法器；第三種，被極重的業障所障礙，以及沒有出世聖道種子，長久以來終究是非聖法器。像這三種總稱為第九種，對於非法器不能產生（智慧的）相。 經中說：『再者，妙生！平等性智（Samatā-jñāna）是由十種相圓滿成就的。』 論中說： 平等性智由十種相圓滿成就，應當知道這就是十地（Daśa-bhūmi）修行的結果，每一地中簡略地說各自證得一種平等性，修習圓滿成就佛地（Buddha-bhūmi）的平等性智，所以說，平等性智由十種相圓滿成就。如果廣說，每一地中各自證得無量平等法性，修習圓滿成就佛地的平等性智。 經中說：『證得諸相增上喜愛，平等法性圓滿成故。』 論中說： 諸相，是指諸大士相（Mahāpuruṣa-lakṣaṇa）以及諸隨好（Anuvyañjana），因為相的差別，都稱為相。像這些相，遠離遍計所執自性（Parikalpita-svabhāva），稱為平等。所以契經說：『諸大士相，如來說即以為非相，所以稱為諸大士相。』增上，是指富貴自在，色等諸蘊（Skandha），各自都不是富貴自在，和合也不是富貴自在，即別
【English Translation】 English version: Ultimately, the shadow of wisdom arising from supramundane merit does not appear, just as the image of the moon and other reflections cannot arise in turbid and impure water. The Mirror Wisdom (Ādarśa-jñāna) is also like this; it cannot produce images of wisdom in such conditions. Thus, briefly stated, the Great Mirror Wisdom (Mahādarśa-jñāna) has nine aspects, surpassing other wisdoms. These are: the aspect of instruction, the aspect of non-discrimination, the aspect of purified obscurations, the aspect of producing wisdom-images dependent on conditions, the aspect of non-possession and non-attachment, the aspect of not forgetting any knowable object, the aspect of producing wisdom-images everywhere and at all times, the aspect of being the root of all wisdoms, and the aspect of not arising in non-vessels. There are three types of non-vessels for the sacred Dharma: first, those who associate with unwholesome teachers and hear incorrect teachings, temporarily obstructed non-vessels; second, those obstructed by the obscurations of afflictions and ignorance, non-vessels; and third, those obstructed by extremely heavy karmic obscurations and lacking the seed of the supramundane sacred path, ultimately and permanently non-vessels. These three types are collectively called the ninth aspect: not arising in non-vessels. The Sutra says: 'Furthermore, Wonderful Birth! The Wisdom of Equality (Samatā-jñāna) is perfectly accomplished through ten aspects.' The Treatise says: The Wisdom of Equality is perfectly accomplished through ten aspects. It should be known that this is the result of practice on the Ten Bhumis (Daśa-bhūmi). In each Bhumi, briefly speaking, one realizes one type of equality. Through the complete cultivation, the Wisdom of Equality of the Buddha-bhumi (Buddha-bhūmi) is accomplished. Therefore, it is said that the Wisdom of Equality is perfectly accomplished through ten aspects. If explained extensively, in each Bhumi, one realizes countless equal Dharmas, and through complete cultivation, the Wisdom of Equality of the Buddha-bhumi is accomplished. The Sutra says: 'Having attained increasing delight in all aspects, because the equality of Dharma-nature is perfectly accomplished.' The Treatise says: 'All aspects' refers to the major marks of a great being (Mahāpuruṣa-lakṣaṇa) and the minor marks (Anuvyañjana), because of the differences in aspects, all are called 'aspects.' These aspects, being free from the self-nature of what is conceptually constructed (Parikalpita-svabhāva), are called 'equality.' Therefore, the Sutra says: 'The Tathagata declares that the major marks of a great being are not marks; therefore, they are called the major marks of a great being.' 'Increasing' refers to wealth and freedom. The aggregates (Skandha) such as form, each individually is not wealth and freedom, nor is their combination wealth and freedom, that is, separate
性故，諸法合時不捨自性，離此無實補特伽羅。是故一切富貴自在，遠離遍計所執自性，說名平等。故契經言：「世尊！我今解了一切以無我故無貧無富。」喜愛者，謂所有喜愛。由遍計力，于順彼法發生歡喜，于違彼法發生憂戚。遍計所執諸法無故，于彼一切遍計所執喜愛亦無，說名平等。達解如是所說諸相增上喜愛平等法性，故名證得。初地菩薩最初證得，後後地中漸漸方便修令增長，最後佛地圓滿成就，從此已后更無增長。由此證得圓滿成故，平等性智圓滿成就。應知此中圓滿成故，于第三處說第五轉，一切應說由圓滿成，義類相似言詞便故作如是說。
經曰：證得一切領受緣起，平等法性圓滿成故。
論曰：
緣起有二：謂內及外。內緣起者，謂無明等十二有支。外緣起者，謂種芽等一切外物。內者應以雜染清凈二分行相順逆觀察；外者應以此有故彼有、此生故彼生行相觀察，謂種等有故、種等生故，芽等得有、芽等得生。此二緣起一切皆由因有故果有、因生故果生。無作用義是緣起義，空無我義、無補特伽羅義是緣起義。如是等義緣起自相，是所領受，故名領受。或假有情能領受故，名為領受。緣起諸法是所領受，如是一切領受緣起，無作用故、空無我故、無補特伽羅故，遠離遍計所執
【現代漢語翻譯】 現代漢語譯本 自性（Sva-bhāva）：因為自性的緣故，一切法聚合時不會捨棄其自身本性，離開這個自性就沒有真實的補特伽羅（Pudgala，意為『人』或『個體』）。因此，一切富貴自在，遠離遍計所執自性（Parikalpita-svabhāva，意為『遍計所執的自性』，指虛妄分別所執著的自性），稱作平等。所以契經（Sutra，意為『經』）上說：『世尊！我現在理解了一切，因為無我的緣故，所以沒有貧窮也沒有富貴。』喜愛者，指的是所有喜愛。由於遍計力的作用，對於順應那些法的會產生歡喜，對於違背那些法的會產生憂愁。因為遍計所執的諸法是虛無的，所以對於那些遍計所執的喜愛也是沒有的，稱作平等。通達理解像這樣所說的諸相增上的喜愛平等法性，所以叫做證得。初地菩薩最初證得，之後在更高的地中逐漸方便修習使之增長，最後在佛地圓滿成就，從此以後不再增長。由於這種證得圓滿成就的緣故，平等性智（Samatā-jñāna，意為『平等性智』）圓滿成就。應當知道這裡因為圓滿成就的緣故，在第三處說了第五轉，一切應該說由圓滿成就，因為意義類似，言辭簡便，所以這樣說。
經上說：證得一切領受緣起（Pratītyasamutpāda，意為『緣起』），平等法性圓滿成就的緣故。
論中說：
緣起有兩種：即內在的緣起和外在的緣起。內在的緣起，指的是無明（Avidyā，意為『無明』）等十二有支（Dvādaśāṅga-pratītyasamutpāda，意為『十二緣起支』）。外在的緣起，指的是種子、嫩芽等一切外物。內在的緣起應當用雜染和清凈兩部分的行相順逆地觀察；外在的緣起應當用『因為這個有，所以那個有；因為這個生，所以那個生』的行相來觀察，即因為種子等存在，因為種子等生長的緣故，嫩芽等才能存在，嫩芽等才能生長。這兩種緣起一切都是由於因存在所以果存在，因產生所以果產生。無作用的意義就是緣起的意義，空無我的意義、無補特伽羅的意義就是緣起的意義。像這樣的意義是緣起自身的相狀，是所領受的，所以叫做領受。或者假立的有情能夠領受的緣故，叫做領受。緣起的諸法是所領受的，像這樣一切領受緣起，因為無作用的緣故、因為空無我的緣故、因為無補特伽羅的緣故，遠離遍計所執。
【English Translation】 English version Because of Sva-bhāva (nature), all dharmas (phenomena) do not abandon their own nature when they come together. Apart from this, there is no real Pudgala (person or individual). Therefore, all wealth and freedom, being apart from Parikalpita-svabhāva (the self-nature of what is conceptually constructed), are called equality. Therefore, the Sutra (scripture) says: 'World-Honored One! I now understand that because of no-self, there is neither poverty nor wealth.' 'Those who delight' refers to all delights. Due to the power of conceptual construction, joy arises towards dharmas that accord with it, and sorrow arises towards dharmas that oppose it. Because the dharmas that are conceptually constructed are non-existent, all the delights that are conceptually constructed are also non-existent, and this is called equality. Attaining and understanding the nature of equality of dharma, which is the increase of such aspects as have been spoken of, is called attainment. The Bodhisattva (enlightenment being) of the first Bhumi (stage) initially attains this, and in subsequent Bhumis, gradually cultivates and increases it through skillful means, ultimately achieving complete accomplishment in the Buddha-Bhumi (Buddha stage), after which there is no further increase. Because of this complete accomplishment of attainment, Samatā-jñāna (wisdom of equality) is completely accomplished. It should be known that because of complete accomplishment here, the fifth transformation is spoken of in the third place. Everything should be spoken of as being due to complete accomplishment, and it is said in this way because the meaning is similar and the words are convenient.
The Sutra says: 'Because of the complete accomplishment of attaining all perception of Pratītyasamutpāda (dependent origination), the nature of equality of dharma.'
The Treatise says:
There are two kinds of Pratītyasamutpāda (dependent origination): internal and external. Internal Pratītyasamutpāda refers to the twelve Nidānas (links) such as Avidyā (ignorance). External Pratītyasamutpāda refers to all external things such as seeds and sprouts. The internal should be observed in terms of the aspects of defilement and purification, in forward and reverse order. The external should be observed in terms of the aspect of 'because this exists, that exists; because this arises, that arises,' that is, because seeds and so on exist, because seeds and so on grow, sprouts and so on can exist, sprouts and so on can grow. All of these two kinds of Pratītyasamutpāda are due to the fact that because the cause exists, the effect exists; because the cause arises, the effect arises. The meaning of non-action is the meaning of Pratītyasamutpāda, the meaning of emptiness and no-self, the meaning of no Pudgala is the meaning of Pratītyasamutpāda. Such meanings are the self-aspect of Pratītyasamutpāda, and are what is perceived, so it is called perception. Or, because a hypothetical sentient being can perceive, it is called perception. The dharmas of Pratītyasamutpāda are what is perceived. Thus, all perception of Pratītyasamutpāda, because of non-action, because of emptiness and no-self, because of no Pudgala, is apart from Parikalpita (conceptual construction).
自性，說名平等。達解如是所說一切領受緣起平等法性，故名證得。由此證得，如前修習圓滿成故，平等性智圓滿成就。如是緣起平等法性，即一切法平等法性。如說梵志一切法性即是緣生緣起法性，悟解此故名為菩提。如佛所見，一切法性如此，即是緣起法性。又契經言：「不見少法離緣起性，此中緣起平等法性名緣起性。」依此密意說如是言，若見緣起即見法性，若見法性即見諸佛，緣起實性即勝義法、勝義佛故。平等法性於一切處皆無差別，故作是說。
經曰：證得遠離異相非相，平等法性圓滿成故。
論曰：
色等諸法變壞等相不相似故，名為異相。遠離如是各別異相，即是共相。如是共相以何為相？非相為相。如契經言：「一切法性唯有一相，所謂非相。」非相即是平等法性。達解如是遍計所執一切法性，畢竟永無平等法性。故名證得。由此證得，如前修習圓滿成故，平等性智圓滿成就。復有義者，遠離異相即無有相，遠離非相即無無相，無有無無名平等性，余如前說。
經曰：弘濟大慈，平等法性圓滿成故。
論曰：
慈有三種：一有情緣；二者法緣；三者無緣。初發心位諸菩薩等，多分修習有情緣慈，多是有漏，以世俗有為境界故。修正行位諸菩薩等，多分修習
【現代漢語翻譯】 現代漢語譯本 自性，被稱為平等。通達並理解所說的這一切，領會緣起（Pratītyasamutpāda，指事物相互依存的產生）的平等法性（Dharmatā，指法的本性），因此被稱為證得。由於這種證得，如前修習圓滿成就，平等性智（Samatā-jñāna，指平等看待一切事物的智慧）圓滿成就。這樣的緣起平等法性，就是一切法的平等法性。正如梵志（Brāhmana，指婆羅門）所說，一切法的法性就是緣生緣起的法性，領悟並理解這一點就被稱為菩提（Bodhi，指覺悟）。正如佛所見，一切法的法性如此，就是緣起法性。又有契經（Sūtra，指佛經）說：『不見有任何法離開緣起性，這其中緣起的平等法性被稱為緣起性。』依據這個密意說這樣的話，如果見到緣起就見到法性，如果見到法性就見到諸佛，緣起的真實本性就是勝義法（Paramārtha-dharma，指最高的真理）、勝義佛（Paramārtha-Buddha，指具有最高真理的佛）的緣故。平等法性在一切處都沒有差別，所以這樣說。
經文說：證得遠離異相（Nānātva-saṃjñā，指不同的表象）和非相（Asaṃjñā，指沒有表象），平等法性圓滿成就的緣故。
論述說：
色等諸法（Rūpa，指色蘊）的變壞等表象不相似，因此被稱為異相。遠離像這樣各自不同的異相，就是共相（Sāmānya-lakṣaṇa，指共同的特徵）。像這樣的共相以什麼作為表象呢？以非相作為表象。正如契經所說：『一切法的法性只有一種表象，那就是非相。』非相就是平等法性。通達並理解像這樣遍計所執（Parikalpita，指虛妄分別）的一切法性，畢竟永遠沒有平等法性。因此被稱為證得。由於這種證得，如前修習圓滿成就，平等性智圓滿成就。還有一種解釋，遠離異相就是沒有相，遠離非相就是沒有沒有相，沒有沒有相被稱為平等性，其餘的如前所說。
經文說：弘揚救濟的大慈（Mahā-maitrī，指偉大的慈愛），平等法性圓滿成就的緣故。
論述說：
慈有三種：一是有情緣（Sattvālambana-maitrī，指以眾生為對象的慈愛）；二是法緣（Dharmālambana-maitrī，指以法為對象的慈愛）；三是無緣（Niralambana-maitrī，指無對象的慈愛）。初發心位的諸菩薩等，大部分修習有情緣慈，大多是有漏（Sāsrava，指有煩惱）的，因為是以世俗有為（Saṃskṛta，指有為法）境界的緣故。修正行位的諸菩薩等，大部分修習
【English Translation】 English version Self-nature is called equality. To understand and comprehend all that has been said, grasping the equal Dharmatā (the nature of Dharma) of Pratītyasamutpāda (dependent origination), is therefore called attainment. Due to this attainment, as the previous practice is perfected, Samatā-jñāna (wisdom of equanimity) is perfectly accomplished. Such equal Dharmatā of dependent origination is the equal Dharmatā of all Dharmas. As the Brāhmana (a member of the priestly class) said, the nature of all Dharmas is the nature of dependent origination, and understanding this is called Bodhi (enlightenment). Just as the Buddha sees, the nature of all Dharmas is like this, which is the nature of dependent origination. Furthermore, the Sūtra (Buddhist scripture) says: 'No Dharma is seen apart from dependent origination, and the equal Dharmatā of dependent origination is called dependent origination.' Based on this secret meaning, it is said that if one sees dependent origination, one sees Dharmatā; if one sees Dharmatā, one sees all Buddhas, because the true nature of dependent origination is Paramārtha-dharma (ultimate truth), Paramārtha-Buddha (Buddha with ultimate truth). Equal Dharmatā is no different in all places, so it is said.
The scripture says: Attaining the perfection of equal Dharmatā by being apart from Nānātva-saṃjñā (different perceptions) and Asaṃjñā (no perception).
The treatise says:
The changing and decaying appearances of Rūpa (form) and other Dharmas are dissimilar, so they are called different appearances. Being apart from such different appearances is the Sāmānya-lakṣaṇa (common characteristic). What is the characteristic of such a common characteristic? Non-appearance is the characteristic. As the Sūtra says: 'The nature of all Dharmas has only one characteristic, which is non-appearance.' Non-appearance is equal Dharmatā. To understand and comprehend all Dharmas that are Parikalpita (imaginary), there is ultimately no equal Dharmatā. Therefore, it is called attainment. Due to this attainment, as the previous practice is perfected, Samatā-jñāna is perfectly accomplished. Another interpretation is that being apart from different appearances means there is no appearance, being apart from non-appearance means there is no non-appearance, and no non-appearance is called equality, the rest is as previously stated.
The scripture says: Promoting and saving with great Mahā-maitrī (great loving-kindness), the perfection of equal Dharmatā is accomplished.
The treatise says:
There are three types of loving-kindness: first, Sattvālambana-maitrī (loving-kindness focused on sentient beings); second, Dharmālambana-maitrī (loving-kindness focused on Dharma); and third, Niralambana-maitrī (loving-kindness without focus). Bodhisattvas in the initial stage of aspiration mostly practice loving-kindness focused on sentient beings, which is mostly Sāsrava (with outflows), because it is the realm of Saṃskṛta (conditioned phenomena). Bodhisattvas in the stage of correct practice mostly practice
法緣之慈，亦多有漏，大乘教法為境界故。得無生忍諸菩薩等，多分修習無緣之慈，雖有所緣，緣法界故。譬如眼等異熟諸法，無有分別、不作加行任運轉故，說名無緣平等性智相應大慈。或有義者，唯緣法界，所緣分別永無有故，不緣有情及諸法故，名無緣慈。復有義者，亦緣諸法。如實義者，亦緣有情但無分別，平等行相了知一切假立有情性平等故，緣生等法性平等故，無我真如性平等故，名平等智。此智相應就所緣境得具三慈，但無分別平等行故，說名無緣。如來地中平等性智相應大慈，眾相成滿恒常現行，如來既有無緣大慈，餘二不說自然成就。如來由此三種慈故，平等救濟一切有情，非但于彼少分與樂，普於一切有情諸法無我真如平等性轉，恒常現行救度一切，故名大慈。非如聲聞及異生等，暫時少分與樂行轉，不能救度一切有情。以勝一切聲聞等故，救度一切諸有情故，長時積集福慧資糧所成滿故，說名弘濟。如是所說弘濟大慈，遍一切處無差別轉，故名平等，即此平等說名法性。或即所說弘濟大慈平等法性為所緣故，就境說名平等法性。由此大慈，如前修習圓滿成故，平等性智圓滿成就。
經曰：無待大悲，平等法性圓滿成故。
論曰：
聲聞等悲不能拔濟一切有情，唯緣欲界少分
【現代漢語翻譯】 現代漢語譯本： 法緣之慈，也多有遺漏，因為大乘教法是更高的境界。獲得無生法忍的菩薩們，大多修習無緣之慈。即使有所緣，也是緣於法界（Dharmadhatu，一切法的總稱）。譬如眼識等異熟果報之法，沒有分別，不作意努力，任運而轉，所以稱為與無緣平等性智相應的廣大慈悲。或者有這樣的觀點，認為（無緣慈）只緣於法界，因為所緣的分別永遠不存在，不緣于有情眾生和諸法，所以稱為無緣之慈。還有這樣的觀點，認為（無緣慈）也緣于諸法。如實義是指，也緣于有情眾生，但沒有分別，以平等的行相了知一切假立的有情其自性是平等的，緣于生等法的自性是平等的，緣于無我真如的自性是平等的，所以稱為平等智。此智慧相應于所緣的境界，具備三種慈悲，但因為沒有分別，以平等的行相運作，所以稱為無緣。如來果地中的平等性智所相應的大慈悲，眾相圓滿，恒常現行。如來既然具有無緣大慈，其餘兩種（有緣慈和法緣慈）不說自然成就。 如來因此三種慈悲的緣故，平等地救濟一切有情眾生，不只是給予少部分眾生快樂，而是普遍地對於一切有情眾生和諸法，以無我真如的平等性運轉，恒常現行，救度一切，所以稱為大慈。不像聲聞和凡夫等，只是暫時地、少部分地給予快樂，不能救度一切有情眾生。因為勝過一切聲聞等，救度一切有情眾生，長時間積聚福德和智慧資糧所成就圓滿，所以稱為弘濟。像這樣所說的弘濟大慈，遍及一切處，沒有差別地運轉，所以稱為平等，這平等就稱為法性（Dharmata，諸法的真實性質）。或者就是所說的弘濟大慈的平等法性作為所緣，就所緣的境界來說，稱為平等法性。由於這種大慈，如前面所說修習圓滿成就的緣故，平等性智圓滿成就。
經中說：『無待大悲，平等法性圓滿成就的緣故。』
論中說：
聲聞等的悲心不能救拔一切有情眾生，只緣于欲界（Kamadhatu，眾生輪迴的慾望世界）少部分。
【English Translation】 English version: The compassion associated with Dharma (Dharma-karuna), also has its limitations, because the Mahayana teachings represent a higher realm. Bodhisattvas who have attained the Acceptance of Non-origination (Anutpattika-dharma-kshanti), mostly cultivate compassion without an object (Niralambana-karuna). Even if there is an object, it is the Dharmadhatu (the realm of all phenomena). For example, the matured resultants such as eye consciousness, without discrimination, without intentional effort, operate spontaneously, hence they are called great compassion corresponding to the Wisdom of Equality without an object. Or, some argue that (objectless compassion) only relates to the Dharmadhatu, because the discrimination of the object never exists, not relating to sentient beings and all dharmas, hence it is called objectless compassion. Others argue that (objectless compassion) also relates to all dharmas. The true meaning is that it also relates to sentient beings, but without discrimination, knowing with equal aspect that the nature of all provisionally established sentient beings is equal, relating to the nature of birth and other dharmas as equal, relating to the nature of selflessness and Suchness as equal, hence it is called the Wisdom of Equality (Samata-jnana). This wisdom, corresponding to the object it relates to, possesses three kinds of compassion, but because it is without discrimination, operating with equal aspect, it is called objectless. The great compassion corresponding to the Wisdom of Equality in the Buddha-ground, is complete with all aspects and constantly manifests. Since the Tathagata (Buddha) has objectless great compassion, the other two (compassion with an object and compassion with Dharma) are naturally accomplished without mentioning them. Because of these three kinds of compassion, the Tathagata equally saves all sentient beings, not just giving happiness to a small portion of beings, but universally towards all sentient beings and all dharmas, operating with the equality of selflessness and Suchness, constantly manifesting, saving all, hence it is called great compassion. It is not like the Shravakas (Hearers) and ordinary beings, who only temporarily and partially give happiness, unable to save all sentient beings. Because it surpasses all Shravakas, saving all sentient beings, accomplished and perfected by accumulating merit and wisdom for a long time, it is called vast deliverance. The vast deliverance of great compassion as described, pervades everywhere and operates without difference, hence it is called equality, and this equality is called Dharmata (the true nature of phenomena). Or, the equality of Dharmata of the vast deliverance of great compassion as described is taken as the object, and in terms of the object it relates to, it is called the equality of Dharmata. Because of this great compassion, as previously described, cultivated to perfection, the Wisdom of Equality is perfectly accomplished.
The Sutra says: 'Unconditional great compassion, because the equality of Dharmata is perfectly accomplished.'
The Treatise says:
The compassion of the Shravakas and others cannot liberate all sentient beings, only relating to a small portion of the Desire Realm (Kamadhatu).
行相暫時而轉。如來大悲普能拔濟一切有情，通緣三界遍滿行相恒時而轉。言無待者，無所觀待恒救不捨，謂無所待，隨其所應拔濟三苦，所苦有情恒轉不捨，猶如長者憐愛一子。于諸有情平等而轉，以有情界無邊際故。成熟有情時無暫廢，成熟有情曾不過時，如來常與大悲相應，不可說言暫起暫轉。如經言：「善男子！不應說言諸佛世尊所有大悲，于諸有情暫起暫轉。何以故？恒常轉故。諸佛世尊乃至大悲無根未立，終不證得無上菩提。如來證得大菩提已，恒作是念：『我當安立一切有情諸善根本。若有未悟一切法者，我當開悟。』如來如是于諸有情常起大悲。」乃至廣說。如契經說：「如來晝夜恒於六時觀察世間。」云何今言大悲恒轉？此說作用六時相續恒無間斷，故不相違。大慈大悲，無瞋不害無癡善根以為自性，與樂拔苦行相有異，俱有三種有情緣等。慈是無瞋、悲是不害，慈緣無樂欲與其樂，悲緣有苦欲拔其苦，無待大悲無差別轉，故名平等，此即法性或緣平等法性為境。由此大悲，如前修習圓滿成故，平等性智圓滿成就。
經曰：隨諸眾生所樂示現，平等法性圓滿成故。
論曰：
隨諸有情樂見如來色身差別，如來示現如是色身。如來雖居無戲論位，由平等智增上力故，大圓鏡智相應
凈識，現琉璃等微妙色身，令諸有情善根成熟，自心變似如是身根，謂自心外見如來身。如契經言：「由諸如來慈善根力有所示現，令天人等自心變異見如來身，如金色等。」又如經言：「若所應化無量有情，宜見琉璃末尼寶色，如來即能無礙示現種種琉璃末尼寶色，令彼自心亦如是變。」乃至廣說。如是示現一切如來形相平等，如是平等即是法性，是故說名平等法性。謂諸如來隨同所化有情樂見色身形相，即各示現同處同時同類形相，令彼自心如是變現，作利樂事。如諸有情阿賴耶識共相種熟，各各變現世界等相，同處相似不相妨礙。此亦如是。如色身相，餘事亦爾。由此示現，如前修習圓滿成故，平等性智圓滿成就。
經曰：一切眾生敬受所說，平等法性圓滿成故。
論曰：
若有如是種類語業，能令有情善根成熟，聞生歡喜得凈信樂，如來便現如是語業令彼得聞。如來雖無戲論分別，由悲願力如是示現，所化有情自勝解力如是變異，謂自心外聞佛音聲。如來所出一切語言稱機宜故，諸人天等皆無違逆，故名敬受。若不稱機則不示現，故說諸佛語不唐捐。雖有眾生不順佛語，此是化作或當有益，后必信受。就總為語，故言一切敬受所說，如是語言，由前道理諸佛同現，故名平等。如是平等即名
【現代漢語翻譯】 現代漢語譯本 凈識（Ālayavijñāna，又名阿賴耶識，根本識），顯現琉璃等微妙色身，使各種有情眾生的善根成熟，（這是因為）自心變化得像那樣的身根，（使他們）認為在自心之外見到了如來（Tathāgata，佛陀）的身軀。正如經書所說：『由於諸如來慈善的根力，有所顯示，使天人等眾生的自心發生變化，見到如來的身軀，如金色等。』又如經書所說：『如果所應教化的無量有情眾生，適宜見到琉璃末尼寶的顏色，如來就能無礙地示現種種琉璃末尼寶的顏色，使他們的自心也像那樣變化。』乃至廣泛地說明（這個道理）。這樣示現一切如來的形相是平等的，這樣的平等就是法性（Dharmatā，諸法的真實性質），所以叫做平等法性。也就是說，諸如來隨著所教化的有情眾生喜歡見到的色身形相，就各自示現相同處所、相同時間、相同種類的形相，使他們的自心像那樣變現，做利益安樂的事情。就像各種有情眾生的阿賴耶識共同的表象種子成熟，各自變現出世界等表象，在相同處所相似而不互相妨礙。這個道理也是這樣。就像色身表象一樣，其餘的事情也是如此。由於這樣的示現，如前面修習圓滿成就的緣故，平等性智（Samatājñāna，平等性智慧）圓滿成就。
經書說：一切眾生恭敬接受（如來）所說，平等法性圓滿成就的緣故。
論述說：
如果有像這樣種類的語言行為，能夠使有情眾生的善根成熟，聽聞后產生歡喜，得到清凈的信心和快樂，如來便顯現像這樣的語言行為讓他們聽聞。如來雖然沒有戲論分別，由於悲憫和願力的緣故這樣示現，所教化的有情眾生憑藉自己殊勝的理解力這樣變異，認為在自心之外聽到了佛陀的聲音。如來所發出的一切語言，都適合（眾生的）根機和需要，所以諸人天等眾生都沒有違逆，所以叫做恭敬接受。如果不適合（眾生的）根機和需要，就不示現，所以說諸佛的語言不會徒勞。即使有眾生不順從佛陀的語言，這也是（佛陀）化現的，或者將來會有益處，以後必定會信受。就總體而言，所以說一切眾生恭敬接受（如來）所說，這樣的語言，由於前面的道理諸佛共同顯現，所以叫做平等。這樣的平等就叫做（平等法性）。
【English Translation】 English version Pure consciousness (Ālayavijñāna), manifests subtle forms such as lapis lazuli, enabling the wholesome roots of all sentient beings to mature. (This is because) one's own mind transforms to resemble such a body, leading them to perceive the body of the Tathāgata (Buddha) outside of their own mind. As the sutras state: 'Due to the power of the compassionate roots of the Tathāgatas, there are manifestations that cause the minds of gods and humans to transform, allowing them to see the body of the Tathāgata, such as in golden color.' Furthermore, as the sutras state: 'If the countless sentient beings to be taught are suited to see the color of lapis lazuli and mani jewels, the Tathāgata can effortlessly manifest various colors of lapis lazuli and mani jewels, causing their minds to transform accordingly.' And so on, extensively explaining (this principle). Thus, the manifestation of all Tathāgatas' forms is equal; such equality is the Dharmatā (the true nature of phenomena), hence it is called the Equality Dharmatā. That is to say, the Tathāgatas, according to the forms that the sentient beings they teach delight in seeing, each manifests forms of the same kind, in the same place, at the same time, causing their minds to transform in that way, performing deeds of benefit and joy. Just as the shared appearance seeds of the Ālayavijñāna of various sentient beings mature, each manifesting appearances of worlds and so on, similar in the same place without hindering each other. This principle is also like that. Just as with the appearance of the physical body, other matters are also like this. Due to such manifestation, as the previous practice is perfected, the Samatājñāna (Equality Wisdom) is perfectly achieved.
The sutra states: Because all beings respectfully receive what is spoken, the Equality Dharmatā is perfectly achieved.
The treatise states:
If there are such kinds of verbal actions that can cause the wholesome roots of sentient beings to mature, generating joy upon hearing and attaining pure faith and happiness, the Tathāgata then manifests such verbal actions for them to hear. Although the Tathāgata has no discursive thoughts, due to compassion and the power of vows, such manifestations occur, and the sentient beings being taught transform in this way through their own superior understanding, perceiving the Buddha's voice outside of their own minds. All the words spoken by the Tathāgata are appropriate to (beings') faculties and needs, so gods, humans, and others do not contradict them; hence it is called respectful reception. If it is not appropriate to (beings') faculties and needs, it is not manifested; therefore, it is said that the words of the Buddhas are not in vain. Even if there are beings who do not follow the Buddha's words, this is a transformation (by the Buddha), or it will be beneficial in the future, and they will surely believe and accept it later. Generally speaking, it is said that all beings respectfully receive what is spoken; such words, due to the aforementioned reasons, are manifested jointly by all Buddhas, hence it is called equality. Such equality is called (Equality Dharmatā).
法性。由此示現，如前修習圓滿成故，平等性智圓滿成就。
經曰：世間寂靜皆同一味，平等法性圓滿成故。
論曰：
有漏五蘊說名世間，唸唸對治二種壞故，即彼息滅名為寂靜。由此於此而寂靜故，即是聖道及以涅槃依他起性，世間寂靜同歸真如，圓成實性故名一味。又世間者，遍計所執，此本性無說名寂靜，如是寂靜所顯真如無差別故，名為一味，此即名為平等法性。由此一味，如前修習圓滿成故，平等性智圓滿成就。
經曰：世間諸法苦樂一味，平等法性圓滿成故。
論曰：
世間諸法略有八種：一、利；二、衰；三、毀；四、譽；五、稱；六、譏。七、苦；八、樂。得可意事名利，失可意事名衰，不現誹撥名毀，不現讚美名譽，現前讚美名稱，現前誹撥名譏，逼惱身心名苦，適悅身心名樂。如是八種總有二品：四違名苦、四順名樂，生欣戚故。或復此中略說最後苦樂一對，聖者居中恒常一味，得利不高、遇衰不下，如是乃至樂而無愛、苦而無恚。如契經言：「聖處世間平等一味猶如虛空，凡愚在世計有差別。由彼遠離遍計所執，世間八法於一切處皆同一味。」即此說名平等法性。由此一味，如前修習圓滿成故，平等性智圓滿成就。
經曰：修殖無量功德究竟，
【現代漢語翻譯】 現代漢語譯本：法性（Dharmata）。由此法性示現，如前修習圓滿成就的緣故，平等性智（Samatajnana）圓滿成就。
經文說：『世間寂靜皆同一味，平等法性圓滿成就的緣故。』
論中說：
有漏的五蘊（Skandha）被稱為世間，因爲念念之間都在對治兩種壞滅的現象。這些五蘊的息滅被稱為寂靜。由於在此世間而達到寂靜的緣故，這寂靜就是聖道（Aryamarga）以及涅槃（Nirvana）所依的依他起性（Paratantra-svabhava）。世間的寂靜最終都歸於真如（Tathata），也就是圓成實性（Parinispanna-svabhava），所以稱為『一味』。此外，世間指的是遍計所執性（Parikalpita-svabhava），此遍計所執性的本性是空無，所以稱為寂靜。這樣的寂靜所顯現的真如沒有差別，所以稱為『一味』，這就是平等法性。由於這『一味』，如前修習圓滿成就的緣故，平等性智圓滿成就。
經文說：『世間諸法苦樂一味，平等法性圓滿成就的緣故。』
論中說：
世間諸法略有八種：一、利；二、衰；三、毀；四、譽；五、稱；六、譏；七、苦；八、樂。得到可意的事情叫做『利』，失去可意的事情叫做『衰』，沒有當面誹謗叫做『毀』，沒有當面讚美叫做『譽』，當面讚美叫做『稱』，當面誹謗叫做『譏』，逼惱身心叫做『苦』，使身心舒適喜悅叫做『樂』。這八種情況總共有兩類：四種違逆的情況叫做『苦』，四種順遂的情況叫做『樂』，因為會產生欣喜或憂戚的感受。或者，可以簡略地說，只說最後的苦樂一對。聖者處於其中，恒常保持一味，得到利益不驕傲，遇到衰敗不沮喪，乃至享受快樂而沒有貪愛，遭受痛苦而沒有嗔恨。正如契經所說：『聖者處於世間，平等一味猶如虛空，凡夫愚昧在世間卻計較差別。』由於他們遠離了遍計所執，世間的八法在任何情況下都保持同一味道。這就是平等法性。由於這『一味』，如前修習圓滿成就的緣故，平等性智圓滿成就。
經文說：『修習增長無量功德究竟，』
【English Translation】 English version: Dharmata (法性, the nature of reality). From this Dharmata, it is shown that, because of the perfect accomplishment of previous cultivation, Samatajnana (平等性智, the wisdom of equality) is perfectly accomplished.
The Sutra says: 'The world's tranquility is all of one flavor, because the equality of Dharmata is perfectly accomplished.'
The Treatise says:
The contaminated five Skandhas (五蘊, aggregates) are called the world, because in every moment they are counteracting two kinds of destruction. The cessation of these Skandhas is called tranquility. Because of achieving tranquility in this world, this tranquility is the Paratantra-svabhava (依他起性, dependently arisen nature) upon which the Arya-marga (聖道, noble path) and Nirvana (涅槃, liberation) rely. The tranquility of the world ultimately returns to Tathata (真如, suchness), which is the Parinispanna-svabhava (圓成實性, perfectly accomplished nature), hence it is called 'one flavor'. Furthermore, the world refers to the Parikalpita-svabhava (遍計所執性, imputed nature), and the inherent nature of this Parikalpita-svabhava is emptiness, hence it is called tranquility. The Tathata manifested by such tranquility is without difference, hence it is called 'one flavor', and this is called the equality of Dharmata. Because of this 'one flavor', as the previous cultivation is perfectly accomplished, Samatajnana is perfectly accomplished.
The Sutra says: 'The world's phenomena, suffering and joy, are of one flavor, because the equality of Dharmata is perfectly accomplished.'
The Treatise says:
The world's phenomena are roughly of eight kinds: 1. Gain; 2. Loss; 3. Defamation; 4. Praise (unseen); 5. Commendation (seen); 6. Censure (seen); 7. Suffering; 8. Joy. Obtaining desirable things is called 'Gain', losing desirable things is called 'Loss', not being defamed to one's face is called 'Defamation', not being praised to one's face is called 'Praise', being praised to one's face is called 'Commendation', being defamed to one's face is called 'Censure', afflicting body and mind is called 'Suffering', and pleasing body and mind is called 'Joy'. These eight kinds are generally of two categories: four adverse situations are called 'Suffering', and four favorable situations are called 'Joy', because they give rise to feelings of joy or sorrow. Or, to put it briefly, we can just talk about the last pair, suffering and joy. The sage dwells in the midst of them, constantly maintaining one flavor, not being arrogant when gaining benefits, not being depressed when encountering decline, and even enjoying pleasure without attachment, and enduring suffering without hatred. As the Sutra says: 'The sage dwells in the world with equality and one flavor, like empty space, while ordinary fools in the world calculate differences.' Because they are far from the Parikalpita-svabhava, the eight worldly dharmas are all of one flavor in all places. This is called the equality of Dharmata. Because of this 'one flavor', as the previous cultivation is perfectly accomplished, Samatajnana is perfectly accomplished.
The Sutra says: 'Cultivating and increasing immeasurable merits ultimately,'
平等法性圓滿成故。
論曰：
功德即是菩提分等諸功德法。熏種長養成熟解脫，說名修殖。平等性智雖無分別，由佛菩薩智增上力如如意珠，令異身中功德生長成熟解脫。言究竟者，能得三乘般涅槃故。既令解脫，令得世樂不說自成。如是智名平等法性，遠離遍計所執性故。或諸菩薩修殖無量菩提分等殊勝功德，乃至究竟，即此名為平等法性。由此功德，如前修習圓滿成故，平等性智圓滿成就。
經曰：複次，妙生！妙觀察智者。
論曰：
依十種因，應知分別妙觀察智。十種因者：一、建立因；二、生起因；三、歡喜因；四、分別因；五、受用因；六、趣差別因；七、界差別因；八、雨大法雨因；九、降伏怨敵因；十、斷一切疑因。
經曰：譬如世界持眾生界。如是如來妙觀察智，任持一切陀羅尼門、三摩地門，無礙辯說諸佛妙法。
論曰：
此中顯示建立因相。譬如世界持眾生界者，如諸有情自心所變下風輪等諸世界相，能持自心所變眼等諸有情界。如是如來妙觀察智，能持一切陀羅尼門，廣說乃至諸佛妙法，與彼相應及能引故。陀羅尼者，增上念慧，能總任持無量佛法令不忘失，於一法中持一切法，於一文中持一切文，於一義中持一切義，攝藏無量諸功德
【現代漢語翻譯】 平等法性圓滿成就的緣故。
論曰：
功德指的是菩提分等各種功德之法。通過熏習、滋養，使其成熟並最終解脫，這被稱為修殖。平等性智雖然沒有分別，但由於佛菩薩智慧的增上力，就像如意寶珠一樣，能使其他眾生身中的功德生長、成熟並最終解脫。所說的『究竟』，是指能夠獲得聲聞乘、緣覺乘、菩薩乘這三乘的般涅槃的緣故。既然能使眾生解脫，那麼使眾生獲得世間的快樂自然不在話下。這樣的智慧被稱為平等法性，因為它遠離了遍計所執性（Parikalpita-svabhava）。或者說，諸位菩薩修殖無量菩提分等殊勝功德，乃至達到究竟，這本身就叫做平等法性。由於這些功德，如前面所修習的那樣圓滿成就的緣故，平等性智也就圓滿成就。
經曰：複次，妙生（Manjushri）！妙觀察智者。
論曰：
應當依據十種因來了解分別妙觀察智。這十種因是：一、建立因；二、生起因；三、歡喜因；四、分別因；五、受用因；六、趣差別因；七、界差別因；八、雨大法雨因；九、降伏怨敵因；十、斷一切疑因。
經曰：譬如世界持眾生界。如是如來妙觀察智，任持一切陀羅尼門（Dharani-mukha）、三摩地門（Samadhi-mukha），無礙辯說諸佛妙法。
論曰：
這裡顯示的是建立因的相狀。『譬如世界持眾生界』，就像有情眾生各自心中所變現的下風輪等各種世界相，能夠承載各自心中所變現的眼等各種有情界一樣。如來妙觀察智，能夠任持一切陀羅尼門，乃至諸佛妙法，因為它與這些法相應，並且能夠引導這些法。陀羅尼（Dharani）指的是增上的念和智慧，能夠總持無量佛法，使之不忘失，在一法中持一切法，在一文中持一切文，在一義中持一切義，攝藏無量諸功德。
【English Translation】 Because of the perfect accomplishment of the equality of Dharma-nature.
Commentary:
『Merit』 refers to the various meritorious Dharmas such as the aspects of Bodhi. The process of perfuming, nourishing, maturing, and ultimately liberating is called cultivation. Although the Wisdom of Equality has no distinctions, due to the augmented power of the Buddhas' and Bodhisattvas' wisdom, like a wish-fulfilling jewel, it enables the growth, maturation, and liberation of merit in other beings. The term 『ultimate』 refers to the ability to attain Nirvana in the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Since it leads to liberation, the attainment of worldly pleasures is naturally implied. Such wisdom is called the Equality of Dharma-nature because it is free from the imagined nature (Parikalpita-svabhava). Alternatively, the cultivation of immeasurable meritorious virtues such as the aspects of Bodhi by the Bodhisattvas, up to the ultimate point, is itself called the Equality of Dharma-nature. Because of these merits, as cultivated before, being perfectly accomplished, the Wisdom of Equality is perfectly achieved.
Sutra: Furthermore, Manjushri! The Wonderful Observing Wisdom...
Commentary:
The Wonderful Observing Wisdom should be understood based on ten causes. These ten causes are: 1. the cause of establishment; 2. the cause of arising; 3. the cause of joy; 4. the cause of distinction; 5. the cause of enjoyment; 6. the cause of difference in destinations; 7. the cause of difference in realms; 8. the cause of raining great Dharma rain; 9. the cause of subduing enemies; 10. the cause of cutting off all doubts.
Sutra: For example, the world supports the realm of sentient beings. Likewise, the Tathagata's Wonderful Observing Wisdom upholds all Dharani-mukhas (Dharani gates), Samadhi-mukhas (Samadhi gates), and eloquently expounds the wonderful Dharma of all Buddhas without obstruction.
Commentary:
Here, the aspect of the cause of establishment is shown. 『For example, the world supports the realm of sentient beings』 means that just as the various world aspects such as the lower wind-wheel transformed by the minds of sentient beings can support the various realms of sentient beings such as the eyes transformed by their minds, the Tathagata's Wonderful Observing Wisdom can uphold all Dharani-mukhas, and even the wonderful Dharma of all Buddhas, because it corresponds to and can guide these Dharmas. Dharani refers to augmented mindfulness and wisdom, which can uphold immeasurable Buddha-Dharmas in their entirety without forgetting them, holding all Dharmas in one Dharma, holding all texts in one text, holding all meanings in one meaning, and encompassing immeasurable merits.
故，名無盡藏。此陀羅尼略有四種：一、法陀羅尼；二、義陀羅尼；三、咒陀羅尼；四、能得菩薩忍陀羅尼。如瑜伽論廣說其相。云何唯於一法等中普能任持一切法等？謂佛菩薩增上念慧不思議力，自心相分一法相中現一切法，文義亦爾。又能示現無量無盡功德法門，見分自體亦具無邊勝功能故，任持一切令不忘失，如是念慧不思議力，名陀羅尼。三摩地者，謂增上定，即健行等諸三摩地，能勝一切世出世間諸三摩地，余不能勝，故名健行。又佛菩薩健士所行，故名健行。唯第十地菩薩及佛得此定故。餘三摩地。隨經所說應釋其名。即陀羅尼及三摩地俱說名門，如空無愿無相三門，以能通生無量同類異類德故。無礙辯說即四無礙：法、義、詞、辯，由此四種能為眾生辯說妙法，故名辯說。諸佛妙法即是如來力無畏等無量佛法、一切之言、一一應說，妙觀察智轉意識得作用寬廣，故能任持一切功德。此智相應第六意識，普與一切功德相應，及能引發諸功德故，說能任持。
經曰：又如世界，是諸眾生頓起一切種種無量相識因緣。如是如來妙觀察智，能為頓起一切所知無礙妙智種種無量相識因緣。
論曰：
此中顯示生起因相，妙觀察智慧作頓起一切所知相識因故。世界即是諸器世間。如器世間能為眾
【現代漢語翻譯】 現代漢語譯本 因此，稱之為無盡藏。此陀羅尼（Dharani，總持，一種記憶和保持佛法的方法）略有四種：一、法陀羅尼（Dharma-dharani，保持佛法之陀羅尼）；二、義陀羅尼（Artha-dharani，保持意義之陀羅尼）；三、咒陀羅尼（Mantra-dharani，保持咒語之陀羅尼）；四、能得菩薩忍陀羅尼（Kshanti-dharani，獲得菩薩忍辱之陀羅尼）。如《瑜伽師地論》（Yogacarabhumi-sastra）中廣說其相。 為何僅於一法等之中，普遍能夠任持一切法等？這是因為佛菩薩增上的念、慧和不可思議的力量，在自心相分的一法相中顯現一切法，文句和意義也是如此。又能示現無量無盡的功德法門，見分自體也具備無邊的殊勝功能，所以能夠任持一切，使之不忘失。這樣的念慧不可思議之力，名為陀羅尼。 三摩地（Samadhi，禪定）是指增上定，也就是健行等各種三摩地，能夠勝過一切世間和出世間的三摩地，其他的則不能勝過，所以名為健行。又因為是佛菩薩健士所行，所以名為健行。只有第十地菩薩和佛才能得到此定。其餘的三摩地，應當根據經文所說來解釋其名稱。陀羅尼和三摩地都可稱為『門』，如同空、無愿、無相三門，因為它們能夠通向產生無量同類和異類的功德。 無礙辯說即是四無礙：法無礙（Dharma-pratisambhida，對佛法的無礙解說）、義無礙（Artha-pratisambhida，對意義的無礙解說）、詞無礙（Nirukti-pratisambhida，對語言的無礙解說）、辯無礙（Pratibhana-pratisambhida，對辯才的無礙解說）。憑藉這四種無礙，能夠為眾生辯說妙法，所以名為辯說。諸佛的妙法就是如來的力、無畏等無量佛法，一切的言語，一一都應當說，妙觀察智（Pratyaveksana-jnana）從轉意識而得，作用寬廣，所以能夠任持一切功德。此智相應的第六意識，普遍與一切功德相應，並且能夠引發諸功德，所以說能夠任持。 經中說：『又如世界，是諸眾生頓起一切種種無量相識因緣。』 如此，如來的妙觀察智，能夠成為頓起一切所知、無礙妙智、種種無量相識的因緣。 論中說： 此處顯示生起的原因和相狀，妙觀察智慧夠作為頓起一切所知相識的原因。世界就是諸器世間。如同器世間能夠成為眾
【English Translation】 English version Therefore, it is called the inexhaustible treasury. This Dharani (a method of remembering and maintaining the Dharma) is roughly of four types: 1. Dharma-dharani (Dharani for maintaining the Dharma); 2. Artha-dharani (Dharani for maintaining the meaning); 3. Mantra-dharani (Dharani for maintaining mantras); 4. Kshanti-dharani (Dharani for attaining the patience of a Bodhisattva). As explained in detail in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). Why is it that within just one Dharma, it can universally maintain all Dharmas? This is because of the increased mindfulness, wisdom, and inconceivable power of Buddhas and Bodhisattvas. Within the aspect of one Dharma in the aspect-division of their own minds, all Dharmas appear, and the words and meanings are also like this. Furthermore, it can demonstrate limitless and inexhaustible merit and Dharma-gates. The self-nature of the seeing-division also possesses boundless and supreme functions, so it can maintain everything, preventing it from being forgotten. Such inconceivable power of mindfulness and wisdom is called Dharani. Samadhi (meditative absorption) refers to increased concentration, which is the various Samadhis such as Swift-Going. It can surpass all worldly and trans-worldly Samadhis; others cannot surpass it, so it is called Swift-Going. Also, because it is practiced by the valiant Buddhas and Bodhisattvas, it is called Swift-Going. Only Bodhisattvas of the Tenth Ground and Buddhas can attain this Samadhi. The names of the remaining Samadhis should be explained according to what is said in the sutras. Both Dharani and Samadhi can be called 'gates,' like the three gates of emptiness, wishlessness, and signlessness, because they can lead to the generation of limitless merits of the same and different kinds. Unobstructed eloquence is the four unobstructed knowledges: Dharma-pratisambhida (unobstructed explanation of the Dharma), Artha-pratisambhida (unobstructed explanation of the meaning), Nirukti-pratisambhida (unobstructed explanation of language), and Pratibhana-pratisambhida (unobstructed explanation of eloquence). Relying on these four unobstructed knowledges, one can expound the wonderful Dharma for sentient beings, so it is called eloquence. The wonderful Dharma of the Buddhas is the immeasurable Buddha-dharmas such as the Tathagata's powers and fearlessnesses. Every word should be spoken accordingly. The Wonderful Observing Wisdom (Pratyaveksana-jnana) is obtained from the transformation of consciousness and has a broad function, so it can maintain all merits. The sixth consciousness corresponding to this wisdom universally corresponds to all merits and can also generate all merits, so it is said to be able to maintain them. The sutra says: 'Moreover, like the world, it is the cause and condition for all sentient beings to suddenly arise with all kinds of limitless perceptions.' Likewise, the Tathagata's Wonderful Observing Wisdom can become the cause and condition for the sudden arising of all that is knowable, unobstructed wonderful wisdom, and all kinds of limitless perceptions. The treatise says: Here, the cause and appearance of arising are shown. Wonderful Observing Wisdom can serve as the cause for the sudden arising of all knowable perceptions. The world is the world of vessels. Just as the world of vessels can be for sentient
生種種地上無量空中相識生因。如是如來妙觀察智，一時頓於一切境界，猶如虛空能了無礙，能為一切種種世間、無量出世所緣境界相識生因。此義意言，一切如來妙觀察智，能頓了知一切境界，似所知境有眾多相，如彩畫色有種種相，見分智體能為如是相識生因。此能現彼說為生因，非親生因，從種生故。此即緣因說名因緣，由見起相或體起用，雖無異體，由不一故亦得為因。如從相分生見分等，此亦如是。
經曰：又如世界，種種可玩園林池等之所莊嚴，甚可愛樂。如是如來妙觀察智，種種可玩波羅蜜多、菩提分法、十力、無畏、不共佛法之所莊嚴，甚可愛樂。
論曰：
此中顯示歡喜因相。如器世間種種可玩園林池等，綺飾間列威光熾盛，令諸有情歡喜愛樂。如是如來妙觀察智，種種可玩波羅蜜多、菩提分等，綺飾間列威光熾盛，令諸菩薩歡喜愛樂。波羅蜜多略有六種，謂佈施等。或開為十，更足方便、善巧等四。或復開為八萬四千，如經廣說。若別分別，其數無量。菩提分法略三十七，廣亦無量。言十力者，謂處非處智力等，如來身中慧根所攝，及具知根。言無畏者，謂四無畏，五根所攝，及具知根即信等五。不共佛法有十八種。如經廣說。如是功德多分此智所攝、相應及能引發，是故一
【現代漢語翻譯】 現代漢語譯本：種種眾生在各種地上和無量的空中，都因相識而生起。同樣，如來的妙觀察智，能在一瞬間頓悟一切境界，就像虛空一樣了無障礙，能為一切種種世間和無量出世的所緣境界生起相識之因。這段話的意思是，一切如來的妙觀察智，能頓悟一切境界，這些境界看起來好像有很多相狀，就像彩畫的顏色有各種各樣的相狀一樣，見分智體能成為這些相識生起的原因。這裡說的『能現彼』是指作為生起的原因，而不是親生的原因，因為是從種子生起的。這也就是緣因，被稱為因緣，由見而生起相，或者由體而生起用，雖然沒有不同的本體，但是因為不完全相同，也可以作為因。就像從相分生起見分等等，這裡也是一樣的。
經中說：『又如世界，種種可玩園林池等之所莊嚴，甚可愛樂。如是如來妙觀察智，種種可玩波羅蜜多（paramita，意為到彼岸）、菩提分法（bodhipaksika-dharmas，意為菩提的組成部分）、十力（dasabala，意為如來的十種力量）、無畏（vaisaradya，意為無所畏懼）、不共佛法（avenika-dharma，意為不與其他修行者共有的佛法）之所莊嚴，甚可愛樂。』
論中說：
這段話顯示了歡喜的原因和相狀。就像器世間有各種各樣可供玩賞的園林池塘等等，華麗地裝飾排列，威光熾盛，使各種有情歡喜愛樂。同樣，如來的妙觀察智，有各種各樣可供玩賞的波羅蜜多、菩提分等等，華麗地裝飾排列，威光熾盛，使各種菩薩歡喜愛樂。波羅蜜多大致有六種，即佈施等等。或者展開為十種，再加上方便、善巧等四種。或者再展開為八萬四千種，如經中所廣泛敘述的。如果分別細說，其數量是無量的。菩提分法大致有三十七種，廣說也是無量的。所說的十力，是指處非處智力等等，是如來身中慧根所包含的，並且具有知根。所說的無畏，是指四無畏，是五根所包含的，並且具有知根，也就是信等五根。不共佛法有十八種。如經中所廣泛敘述的。這些功德大部分是此智所包含、相應以及能夠引發的，所以說是一。
【English Translation】 English version: All kinds of beings, on various grounds and in immeasurable space, arise from the cause of consciousness. Similarly, the Wonderful Observing Wisdom of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) instantly comprehends all realms, like space without obstruction, and can be the cause of consciousness for all kinds of worldly and immeasurable transcendental realms. This means that the Wonderful Observing Wisdom of all Tathagatas can instantly know all realms, which appear to have many forms, just as the colors in a painting have various forms. The cognitive aspect of wisdom can be the cause of the arising of such consciousness. 'Being able to manifest that' is said to be the cause of arising, but not the direct cause, because it arises from seeds. This is the causal condition, called the condition cause, arising from seeing a form or from the essence arising function. Although there is no different entity, it can also be a cause because it is not identical. Just as the cognitive aspect arises from the form aspect, and so on, this is also the same.
The sutra says: 'Moreover, like the world, adorned with various delightful gardens, ponds, and so on, which are very pleasing and enjoyable. Similarly, the Wonderful Observing Wisdom of the Tathagata is adorned with various delightful paramitas (paramita, meaning 'perfection' or 'to the other shore'), bodhipaksika-dharmas (bodhipaksika-dharmas, meaning 'factors conducive to enlightenment'), ten powers (dasabala, meaning 'ten powers of a Buddha'), fearlessnesses (vaisaradya, meaning 'fearlessness of a Buddha'), and unique Buddha-dharmas (avenika-dharma, meaning 'unique qualities of a Buddha'), which are very pleasing and enjoyable.'
The treatise says:
This shows the cause and appearance of joy. Just as the world is adorned with various delightful gardens, ponds, and so on, beautifully arranged and radiating splendor, making all sentient beings joyful and happy. Similarly, the Wonderful Observing Wisdom of the Tathagata is adorned with various delightful paramitas, bodhipaksika-dharmas, and so on, beautifully arranged and radiating splendor, making all Bodhisattvas joyful and happy. The paramitas are roughly six, namely giving, and so on. Or they can be expanded to ten, adding expedient means, skillful means, and so on. Or they can be further expanded to eighty-four thousand, as extensively described in the sutras. If analyzed separately, their number is immeasurable. The bodhipaksika-dharmas are roughly thirty-seven, and extensively speaking, also immeasurable. The ten powers refer to the power of knowing what is appropriate and inappropriate, and so on, which are contained within the root of wisdom in the body of the Tathagata, and also possess the root of knowledge. The fearlessnesses refer to the four fearlessnesses, which are contained within the five roots, and also possess the root of knowledge, namely the five roots of faith, and so on. There are eighteen unique Buddha-dharmas. As extensively described in the sutras. Most of these merits are contained, associated with, and able to be generated by this wisdom, therefore it is said to be one.
切莊嚴此智。
經曰：又如世界，洲渚、日月、四天王天、三十三天，及夜摩天、睹史多天、樂變化天、他化自在天、梵身天等，妙飾間列。如是如來妙觀察智，世及出世衰盛因果，聲聞、獨覺、菩薩圓證無餘觀察妙飾間列。
論曰：
此中顯示分別因相。如器世間無量洲等，妙飾間列不相雜亂。洲謂四大洲，則贍部洲等。渚謂八小渚，則遮末啰等。略舉日月，攝諸星宿。四天王天，謂妙高山第四層級，四面各住。三十三天，謂此山頂四面各有八大天王，帝釋居中故有此數。夜摩天者，謂此天中隨時受樂，故名時分。睹史多天，後身菩薩于中教化，多修喜足，故名喜足。樂變化天，樂自變化，作諸樂具以自娛樂。他化自在，樂令他化作諸樂具，顯己自在。梵身天者，離欲寂靜，故名為梵，身者眾也，等者等取此上諸天。如是如來妙觀察智，普能觀察世及出世衰盛因果、三乘圓證，妙飾間列不相雜亂。惡趣因果名世間衰，善趣因果名世間盛。又世間壞及世間成，如其次第名為衰盛。又損減名衰，增長名盛。二乘因果名出世衰，大乘因果名出世盛。又退名衰，進名為盛。言圓證者，即是果位，前三乘名顯其因位。又圓證者，唯說佛果。妙觀察智觀此諸法法相異故，智如其境行相不雜分明顯現，是故說名
【現代漢語翻譯】 現代漢語譯本 切莊嚴此智（以智慧莊嚴一切）。
經文說：『又如世界，有洲渚（小島）、日月、四天王天（四大天王所居住的天界）、三十三天（忉利天，帝釋天所居住的天界），以及夜摩天（隨時享受快樂的天界）、睹史多天（彌勒菩薩所居住的天界，也稱喜足天）、樂變化天（喜歡自己變化出各種享樂事物的天界）、他化自在天（喜歡讓別人變化出各種享樂事物的天界）、梵身天（色界天，遠離慾望的天界）等，都巧妙地裝飾排列著。』 同樣，如來的妙觀察智，對於世間和出世間的衰敗和興盛的因果，以及聲聞乘、獨覺乘、菩薩乘圓滿證悟的境界，都能無餘地觀察，巧妙地裝飾排列著。
論中說：
這裡顯示了分別諸法因相的道理。就像器世間有無量的洲渚等，巧妙地裝飾排列著，互不雜亂。洲，指的是四大洲，如贍部洲（南贍部洲）等。渚，指的是八小渚，如遮末啰（海邊沙洲）等。經文中簡略地提到日月，實際上包括了所有的星宿。四天王天，指的是妙高山（須彌山）的第四層，四面各住著一位天王。三十三天，指的是此山頂四面各有八大天王，帝釋天（因陀羅）居住在中央，所以有此數目。夜摩天，指的是此天中的眾生隨時都在享受快樂，所以名為時分。睹史多天，是后補佛（未來佛）菩薩在此教化眾生，並且大多修習喜足之行，所以名為喜足。樂變化天，喜歡自己變化出各種享樂的器具來娛樂自己。他化自在天，喜歡讓別人變化出各種享樂的器具，來彰顯自己的自在。梵身天，指的是遠離慾望，寂靜清凈，所以名為梵，身指的是眾多的天眾，等字包括了此天之上的諸天。如是如來的妙觀察智，普遍能夠觀察世間和出世間的衰敗和興盛的因果，以及聲聞乘、獨覺乘、菩薩乘圓滿證悟的境界，巧妙地裝飾排列著，互不雜亂。惡趣的因果名為世間衰，善趣的因果名為世間盛。又世間壞滅和世間成就，按照次第分別名為衰和盛。又損減名為衰，增長名為盛。二乘的因果名為出世衰，大乘的因果名為出世盛。又退步名為衰，進步名為盛。所說的圓證，就是指果位，前面的三乘是顯示他們的因位。又圓證，只是指佛果。妙觀察智觀察這些諸法，因為諸法的法相各不相同，所以智慧如實地反映其境界，行相不雜亂，分明地顯現出來，因此得名妙觀察智。
【English Translation】 English version Adorn this wisdom thoroughly.
The Sutra says: 'Furthermore, like the world, with its continents, isles, suns, moons, the Heaven of the Four Heavenly Kings (Cāturmahārājikakāyika, the realm where the Four Heavenly Kings reside), the Heaven of the Thirty-three (Trāyastriṃśa, the realm where Indra resides), and the Yāmadevas (the realm where beings enjoy pleasure at all times), the Tuṣita Heaven (Tuṣita, the realm where Maitreya Bodhisattva resides, also known as the Heaven of Contentment), the Nirmāṇaratidevas (the realm where beings delight in creating their own pleasures), the Paranirmitavaśavartins (the realm where beings delight in the pleasures created by others), the Brahmapāriṣadya Heaven (the realm of Brahma, free from desires), and so on, all beautifully adorned and arranged. Similarly, the Wonderful Observing Wisdom of the Tathāgata (Tathāgata's Wonderful Observing Wisdom) observes without remainder the causes and effects of decline and prosperity in the world and beyond, as well as the complete realization of the Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas, all beautifully adorned and arranged.'
The Treatise says:
Here, the principle of distinguishing the characteristics of causes is revealed. Just as the world of vessels (the physical world) has countless continents and isles, beautifully adorned and arranged, without being mixed up. Continents refer to the four great continents, such as Jambudvīpa (the southern continent). Isles refer to the eight small isles, such as Camara (sandbanks by the sea). The mention of suns and moons is a brief inclusion of all the stars. The Heaven of the Four Heavenly Kings refers to the fourth level of Mount Meru (Mount Sumeru), where one Heavenly King resides on each of the four sides. The Heaven of the Thirty-three refers to the eight great Heavenly Kings on each of the four sides of the summit of this mountain, with Indra (Śakra) residing in the center, hence the number. The Yāmadevas refer to the beings in this heaven who enjoy pleasure at all times, hence the name 'Time Division'. The Tuṣita Heaven is where the future Buddha (Maitreya) teaches and transforms beings, and mostly cultivates the practice of contentment, hence the name 'Contentment'. The Nirmāṇaratidevas delight in transforming various instruments of pleasure to entertain themselves. The Paranirmitavaśavartins delight in having others transform various instruments of pleasure to manifest their own freedom. The Brahmapāriṣadya Heaven refers to being free from desires, tranquil and pure, hence the name Brahma, 'body' refers to the multitude of heavenly beings, and 'so on' includes the heavens above this one. Thus, the Wonderful Observing Wisdom of the Tathāgata is universally able to observe the causes and effects of decline and prosperity in the world and beyond, as well as the complete realization of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas, beautifully adorned and arranged, without being mixed up. The causes and effects of the evil destinies are called worldly decline, and the causes and effects of the good destinies are called worldly prosperity. Furthermore, the destruction of the world and the formation of the world are respectively called decline and prosperity. Furthermore, decrease is called decline, and increase is called prosperity. The causes and effects of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called transmundane decline, and the causes and effects of the Great Vehicle (Mahāyāna) are called transmundane prosperity. Furthermore, regression is called decline, and progress is called prosperity. The so-called complete realization refers to the fruition, and the preceding Three Vehicles are to show their causal positions. Furthermore, complete realization only refers to the Buddha-fruit. The Wonderful Observing Wisdom observes these dharmas, because the characteristics of the dharmas are different, so the wisdom truly reflects its realm, the aspects are not mixed up, and it manifests clearly, therefore it is named Wonderful Observing Wisdom.
妙飾間列。
佛地經論卷第五 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第六
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：又如世界，為諸眾生廣大受用。如是如來妙觀察智，示現一切諸佛眾會雨大法雨，為令眾生受大法樂。
論曰：
此中顯示受用因相。如器世間隨有情業增上力故，阿賴耶識共相種子，變生種種共相資具，為令有情廣大受用。如是如來妙觀察智，助平等智為增上緣，擊發鏡智相應凈識，現受用身種種眾會，威德熾盛雨大法雨，為令地上諸大菩薩受大法樂，亦助如來成所作智為增上緣。擊發鏡智相應凈識，現變化身種種眾會，威德熾盛雨正法雨，為令地前所化有情受用法樂。
經曰：如世界中五趣可得，所謂地獄，餓鬼，傍生，人趣，天趣。如是如來觀察智上，無邊因果五趣差別具足顯現。
論曰：
此中顯示趣差別因相。如世界中隨有情業增上力故，阿賴耶識不共相種，變生種種五趣因果差別可得。如是如來妙觀察智，五趣因果為境界故，似其五趣因果二相差別顯現，非生五趣。諸阿素洛種類不定，或天或鬼，或復傍生，故不別說。五趣因者，謂中有身，以與五趣為方便故。趣是所趣，中有能趣
【現代漢語翻譯】 現代漢語譯本：妙飾間列。
佛地經論卷第五 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第六
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：又如世界，為諸眾生廣大受用。如是如來妙觀察智，示現一切諸佛眾會雨大法雨，為令眾生受大法樂。
論曰：
此中顯示受用因相。如器世間隨有情業增上力故，阿賴耶識（Alaya-vijnana，儲存一切種子識）共相種子，變生種種共相資具，為令有情廣大受用。如是如來妙觀察智，助平等智為增上緣，擊發鏡智相應凈識，現受用身種種眾會，威德熾盛雨大法雨，為令地上諸大菩薩受大法樂，亦助如來成所作智為增上緣。擊發鏡智相應凈識，現變化身種種眾會，威德熾盛雨正法雨，為令地前所化有情受用法樂。
經曰：如世界中五趣可得，所謂地獄（Naraka，受苦之處），餓鬼（Preta，飢渴之鬼），傍生（Tiryagyoni，畜生），人趣（Manushya，人類），天趣（Deva，天神）。如是如來觀察智上，無邊因果五趣差別具足顯現。
論曰：
此中顯示趣差別因相。如世界中隨有情業增上力故，阿賴耶識不共相種，變生種種五趣因果差別可得。如是如來妙觀察智，五趣因果為境界故，似其五趣因果二相差別顯現，非生五趣。諸阿素洛（Asura，非天）種類不定，或天或鬼，或復傍生，故不別說。五趣因者，謂中有身，以與五趣為方便故。趣是所趣，中有能趣
【English Translation】 English version: Adornments are arranged in rows.
Treatise on the Buddha-bhumi Sutra, Volume 5 Taisho Tripitaka, Volume 26, No. 1530, Treatise on the Buddha-bhumi Sutra
Treatise on the Buddha-bhumi Sutra, Volume 6
Composed by Bodhisattva Paramartha and others
Translated under Imperial Order by the Tripitaka Master Xuanzang of the Great Tang Dynasty
The Sutra says: 'Moreover, like the world, it is for the vast enjoyment of all sentient beings. Likewise, the Wonderful Observing Wisdom of the Tathagata manifests all the assemblies of Buddhas raining down the Great Dharma rain, in order to enable sentient beings to receive the Great Dharma bliss.'
The Treatise says:
This reveals the causal aspect of enjoyment. Just as the vessel world, due to the increasing power of the karma of sentient beings, the common aspect seeds of the Alaya-vijnana (Alaya-vijnana, the storehouse consciousness), transform and produce various common aspect resources, in order to enable sentient beings to have vast enjoyment. Likewise, the Wonderful Observing Wisdom of the Tathagata, assisting the Wisdom of Equality as the enhancing condition, strikes and activates the pure consciousness corresponding to the Mirror Wisdom, manifesting the enjoyment body and various assemblies, with majestic virtue flourishing and raining down the Great Dharma rain, in order to enable the great Bodhisattvas on the ground to receive the Great Dharma bliss. It also assists the Accomplishing Wisdom of the Tathagata as the enhancing condition, striking and activating the pure consciousness corresponding to the Mirror Wisdom, manifesting the transformation body and various assemblies, with majestic virtue flourishing and raining down the Correct Dharma rain, in order to enable the sentient beings before the ground to receive the bliss of Dharma usage.
The Sutra says: 'Just as in the world, the five realms can be obtained, namely, Naraka (Naraka, the place of suffering), Preta (Preta, hungry ghosts), Tiryagyoni (Tiryagyoni, animals), Manushya (Manushya, humans), and Deva (Deva, gods). Likewise, on the Observing Wisdom of the Tathagata, the boundless causes and effects and the differences of the five realms are fully manifested.'
The Treatise says:
This reveals the causal aspect of the differences of the realms. Just as in the world, due to the increasing power of the karma of sentient beings, the uncommon aspect seeds of the Alaya-vijnana transform and produce various differences in the causes and effects of the five realms that can be obtained. Likewise, the Wonderful Observing Wisdom of the Tathagata, because the causes and effects of the five realms are its object, it appears to resemble the differences in the two aspects of the causes and effects of the five realms, but it does not generate the five realms. The types of Asura (Asura, non-gods) are not fixed; they may be gods, ghosts, or even animals, so they are not discussed separately. The cause of the five realms is the intermediate existence body, because it serves as a means to the five realms. 'Realm' is what is reached, and the intermediate existence is what can reach.
故非趣攝。就生類別建立四生，是故中有亦生所攝。有義中有趣方便故，說在趣中。此言因者，業煩惱等，果即五趣。
經曰：如世界中，欲、色、無色諸界可得。如是如來觀察智上，無邊因果三界差別具足顯現。
論曰：
此中顯示界差別因相。如世界中隨有情業增上力故，阿賴耶識共不共相種子，變生三界因果差別可得。此中世界通情非情，謂有情世界及器世界。若不爾者，不應于中有無色界，以彼唯有定所生色，無業生色、無方處故。於世界中，隨其所應建立三界，謂器世界中但有欲色情非情界。有情界中具有三種，唯有情界以器世界通持有情及非情界，有情世界唯能任持有情界故。如是如來妙觀察智，三界因果為境界故，似其三界因果二相差別顯現，非生三界因果，同前二種分別。此中意說，妙觀察智普能觀察一切境故，遍似一切諸界趣生，煩惱業等所感諸行成熟所攝心心法等因果相現。謂諸如來大圓鏡智，增上所生妙觀察智，雖無所取能取執著，遠離一切煩惱所知二垢障故，觀察一切因果等事，及能說故，如凈圓鏡現眾影像，一切境相皆現其中，然無鏡智無差別過。大圓鏡智以於一切皆不愚故，雖能顯現一切影像任運轉故而無分別。此智慧現一切境相亦有分別，若無分別則不能觀因果等
【現代漢語翻譯】 現代漢語譯本 因此，中有（Antarabhava）不屬於趣（Gati）的範疇。爲了區分眾生的類別，建立了四生（四種出生方式），所以中有也屬於生所攝。有一種觀點認為，中有是趣的方便，所以說它在趣中。這裡所說的因，指的是業（Karma）、煩惱等，而果就是五趣（五道輪迴）。
經中說：『如同世界中，欲界（Kamadhatu）、色界（Rupadhatu）、無色界（Arupadhatu）諸界可以獲得。』同樣，如來的觀察智上，無邊的因果三界差別都具足顯現。
論中說：
這裡顯示了界差別的原因和現象。如同世界中，隨著有情（眾生）的業增上力的作用，阿賴耶識（Alaya-vijnana）中共不共相的種子，變生出三界的因果差別，這是可以獲得的。這裡所說的世界，包括有情和非情，即有情世界和器世界（物質世界）。如果不是這樣，就不應該說中有沒有**，因為它們只有由定所生的色，沒有由業所生的色，也沒有方處。在世界中，根據情況建立三界，即器世界中只有欲界和色界的情與非情。有情界中具有三種，只有有情界才能普遍持有有情和非情界，而有情世界只能任持有情界。同樣，如來的妙觀察智，以三界的因果為境界，類似於三界的因果二相差別顯現，而不是產生三界的因果，如同前兩種分別。這裡的意思是說，妙觀察智普遍能夠觀察一切境界，普遍類似於一切諸界趣生，煩惱業等所感的諸行成熟所攝的心心法等因果相的顯現。也就是說，諸如來大圓鏡智（Mahādarśa-jñāna），增上所生的妙觀察智，雖然沒有所取能取的執著，遠離一切煩惱所知二垢障，觀察一切因果等事，並且能夠說，如同清凈的圓鏡顯現眾多影像，一切境相都顯現在其中，然而沒有鏡智沒有差別的過失。大圓鏡智因為對於一切都不愚昧，所以雖然能夠顯現一切影像，任其運轉而沒有分別。此智慧現一切境相也有分別，如果沒有分別，就不能觀察因果等。
【English Translation】 English version Therefore, Antarabhava (intermediate state) is not included in Gati (realm of existence). The four types of birth are established to categorize beings, so Antarabhava is also included in birth. Some argue that Antarabhava is a means to Gati, so it is said to be in Gati. The 'cause' here refers to karma, afflictions, etc., and the 'result' is the five Gatis (realms of rebirth).
The Sutra says: 'Just as the realms of desire (Kamadhatu), form (Rupadhatu), and formlessness (Arupadhatu) can be obtained in the world.' Similarly, on the observing wisdom of the Tathagata, the boundless differences of cause and effect in the three realms are fully manifested.
The Treatise says:
Here, the causes and phenomena of the differences between the realms are shown. Just as in the world, due to the power of sentient beings' karma, the seeds of common and uncommon aspects in the Alaya-vijnana (store consciousness) transform and give rise to the differences of cause and effect in the three realms, which can be obtained. The 'world' here includes both sentient and non-sentient beings, namely the sentient world and the container world (material world). If this were not the case, it should not be said that Antarabhava has no **, because they only have form born of samadhi, not form born of karma, and no location. In the world, the three realms are established according to the situation, that is, in the container world there are only the realms of desire and form, both sentient and non-sentient. The sentient realm has all three, and only the sentient realm can universally hold both sentient and non-sentient realms, while the sentient world can only hold the sentient realm. Similarly, the Tathagata's wonderful observing wisdom takes the cause and effect of the three realms as its object, and manifests the differences between the two aspects of the cause and effect of the three realms, rather than producing the cause and effect of the three realms, like the previous two kinds of distinctions. The meaning here is that the wonderful observing wisdom can universally observe all realms, and universally resembles all realms of existence, the manifestation of the cause and effect of mental phenomena, etc., included in the maturation of actions caused by afflictions and karma. That is to say, the wonderful observing wisdom born from the Mahādarśa-jñāna (Great Perfect Mirror Wisdom) of the Tathagatas, although it has no grasping or grasper attachments, and is free from the two obscurations of afflictions and knowledge, observes all causes and effects, and is able to speak, just as a clear round mirror reflects many images, and all aspects of the realm appear in it, yet there is no fault of the mirror wisdom having no difference. The Great Perfect Mirror Wisdom, because it is not ignorant of anything, although it can manifest all images and allow them to operate freely, has no discrimination. This wisdom can manifest all aspects of the realm and also has discrimination, but if there is no discrimination, it cannot observe causes and effects, etc.
事，及為眾會說法斷疑。此文定證無漏心等亦有相分，如來智上五趣三界無邊因果具足現故。有說，如來智明凈故，一切境相雖現其中，而此境相非智所變，不清凈故，但是眾生心等所變諸法影像。此不應理，如是影像若是眾生心等所變，云何在佛智上顯現？不可他因生他心相，違正理故。如余心相，此亦應爾。然此境相如來無漏心所變現，如明鏡中糞穢影像，雖似不凈實非不凈。心及心法緣境法爾。若緣他境，非如鉗燈，無動作故，但如明鏡性本凈故，變似境相而能緣慮。若諸境相非心上現，彼雖有力生心心所，如五根等不名所緣，如余處說。無分別智亦定爾耶？所緣真如不離智體，不可定爾。后得俗智雖不離真，有分別故不證真體，但自變作真相而緣，故不可難。如諸異生心緣無漏心上所有無漏境相，雖似無漏實是有漏。此亦應爾，唯識道理決定如是，心所變相雖相似有而實無體。若不爾者，應有色等如心心法，不成唯識。若彼實有但不離識名唯識者，心及心法亦不離彼色等諸相，應名唯境，便成大過。
經曰：如世界中蘇迷盧等，大寶山王顯現可得。如是如來觀察智上，諸佛菩薩威神所引，廣大甚深教法可得。
論曰：
此中顯示雨大法雨因相。如器世間，由諸眾生業增上力起諸寶山。如是
【現代漢語翻譯】 現代漢語譯本：關於諸事，以及為大眾說法以斷除疑惑。此文確定證明無漏心等也有相分（心識所呈現的表象），因為如來的智慧上，五趣（五道輪迴）三界（欲界、色界、無色界）無邊的因果都具足顯現。有人說，如來的智慧明凈，所以一切境相（客觀事物在意識中的反映）雖然在其中顯現，但這些境相不是智慧所變現的，因為它們不清凈，只是眾生心等所變現的諸法影像。這種說法不合理，如果這些影像是眾生心等所變現的，怎麼會在佛的智慧上顯現呢？不可能由其他原因產生其他心相，這違背了正理。如同其他心相一樣，這些影像也應該是佛智所變。然而，這些境相是如來無漏心所變現的，就像明鏡中的糞穢影像，雖然看起來不乾淨，但實際上並非不乾淨。心及心法（與心相關的精神現象）緣境（認識對像）是自然規律。如果緣其他境，不像鉗子和燈一樣，沒有動作，但像明鏡一樣，本性清凈，變現出類似境相的樣子，從而能夠緣慮（認識和思考）。如果各種境相不是在心上顯現，它們即使有力量產生心和心所，也像五根（眼、耳、鼻、舌、身）一樣，不能稱為所緣（認識的對象），就像其他地方所說的那樣。無分別智（沒有分別的智慧）也一定是這樣嗎？所緣的真如（事物本來的如實狀態）不離智體，不能確定是這樣。后得俗智（獲得根本智后所產生的世俗智慧）雖然不離真如，但因為有分別，所以不證真體，只是自己變作真相而緣，所以不能以此來責難。就像各種異生（凡夫）的心緣無漏心上所有的無漏境相，雖然看起來是無漏的，但實際上是有漏的。這也應該是這樣，唯識（一切唯心造）的道理決定是這樣，心所變現的相雖然相似存在，但實際上沒有實體。如果不是這樣，就應該有色等（物質現象）像心和心法一樣，那就不能成立唯識了。如果它們確實存在，但不離識，就稱為唯識，那麼心和心法也不離那些色等諸相，應該稱為唯境，那就成了很大的過失。 經中說：『就像世界中須彌山（Sumeru），等大寶山王顯現可以見到。』 就像這樣，在如來的觀察智上，諸佛菩薩的威神所引導的，廣大甚深的教法可以獲得。 論中說： 這裡顯示了降下大法雨的因相。就像器世間（眾生所居住的物質世界），由於各種眾生的業力增上，而生起各種寶山。就像這樣
【English Translation】 English version: Regarding matters and explaining the Dharma to assemblies to dispel doubts. This text definitively proves that the Anāsrava-citta (undefiled mind) and others also have a Nimitta-bhāga (image-aspect), because on the Tathāgata's (the Thus-Gone One's) wisdom, the boundless causes and effects of the Five Gatis (realms of rebirth) and the Three Realms (Desire Realm, Form Realm, Formless Realm) are fully manifest. Some say that because the Tathāgata's wisdom is clear and pure, although all object-appearances manifest within it, these object-appearances are not transformed by wisdom, because they are not pure; they are merely images of phenomena transformed by the minds of sentient beings and others. This is unreasonable. If these images are transformed by the minds of sentient beings and others, how can they appear on the Buddha's wisdom? It is impossible for the cause of one to produce the mind-aspect of another, as it contradicts right reasoning. Just like other mind-aspects, these images should also be transformed by the Buddha's wisdom. However, these object-appearances are transformed by the Tathāgata's Anāsrava-citta, like the image of filth in a clear mirror. Although it appears impure, it is actually not impure. The mind and mental factors cognizing objects are the natural order. If they cognize other objects, they are not like tongs and a lamp, without action, but like a clear mirror, whose nature is originally pure, transforming into appearances similar to objects, and thus able to cognize and contemplate. If the various object-appearances do not appear on the mind, even if they have the power to generate mind and mental factors, like the Five Roots (eye, ear, nose, tongue, body), they cannot be called objects of cognition, as stated elsewhere. Is the Nirvikalpa-jñāna (non-discriminating wisdom) also definitely like this? The object of cognition, Suchness (Tathatā), is inseparable from the essence of wisdom, so it cannot be definitely like this. The Post-Acquired Mundane Wisdom, although inseparable from Suchness, does not realize the essence of Suchness because it has discrimination, but transforms itself into a true appearance and cognizes it, so it cannot be criticized. Just like the minds of various ordinary beings cognizing the Anāsrava object-appearances on the Anāsrava-citta, although they appear to be Anāsrava, they are actually Sāsrava (defiled). This should also be the case. The principle of Vijñānavāda (Consciousness-Only) is definitely like this. The appearances transformed by mental factors, although seemingly existent, are actually without substance. If this were not the case, there should be Rūpa (form) and others like the mind and mental factors, and Vijñānavāda would not be established. If they truly exist but are inseparable from consciousness and are called Vijñānamātra (Consciousness-Only), then the mind and mental factors are also inseparable from those appearances of Rūpa and others, and should be called Object-Only, which would be a great fault. The Sutra says: 'Just as Sumeru (Mount Meru) and other great jewel mountain kings appear and can be seen in the world.' Just like this, on the Tathāgata's observing wisdom, the vast and profound teachings guided by the majestic power of all Buddhas and Bodhisattvas can be obtained. The Treatise says: This shows the cause and appearance of raining down the great Dharma rain. Just as the Bhājana-loka (receptacle world), due to the increasing power of the karma of various sentient beings, arises various jewel mountains. Just like this
如來妙觀察智，由諸有情感正法業增上力故，起佛菩薩威神所引深大教法，此教開示諸佛菩薩自在威神，亦能引發彼威神力，是故說名諸佛菩薩威神所引。此說如來妙觀察智慧發鏡智相應識上教法影像，或自能現教法影像，由此為緣善根成熟所化有情自心變現。
經曰：如世界中，廣大甚深不可傾動大海可得。如是如來觀察智上，一切天魔外道異論所不傾動，甚深法界教法可得。
論曰：
此中顯示降伏怨敵因相。如器世間，由諸眾生業增上力起諸大海，不可傾動。如是如來妙觀察智，由諸有情感正法業增上力故，起法界教不可傾動。法界則是空無相理，說法界理名法界教。諸外道等皆依諸見，法界空理對治諸見離諸見趣，是故空教彼不能測，不能傾動。前威神教，威神高廣故喻寶山，此法界教法界甚深故喻大海，妙觀察智是能顯照一切境因，故能起說一切法教，略說勝者。是故契經說：「佛世尊名大智日，普能照了一切法故。」
經曰：又如世界，大小輪山之所圍繞。如是如來妙觀察智，不愚一切自相共相之所圍繞。
論曰：
此中顯示斷一切疑因相。如器世界，一妙高山、七大金山、八大海水、四大洲等，總于其外有小輪山周匝圍繞，如是為一，積數至千，復總于外有次輪
【現代漢語翻譯】 現代漢語譯本 如來的妙觀察智，由於一切有情感受正法之業的增上力，生起佛和菩薩的威神所引導的深奧廣大教法。這種教法開示諸佛菩薩自在的威神，也能引發他們的威神之力，所以被稱為諸佛菩薩威神所引導。這說明如來的妙觀察智慧在與鏡智相應的識上顯現教法的影像，或者自己能夠顯現教法的影像，由此為因緣，善根成熟所教化的有情眾生，他們的自心也會隨之變現。
經中說：『就像世界中，廣大深邃不可動搖的大海一樣。』同樣，在如來的觀察智上，一切天魔外道邪說都無法動搖，深奧的法界教法也是可以獲得的。
論中說：
這裡顯示了降伏怨敵的因相。就像器世間，由於眾生的業力增上，生起各種不可動搖的大海。同樣，如來的妙觀察智，由於一切有情感受正法之業的增上力，生起不可動搖的法界教法。法界就是空無相之理，說法界之理名為法界教。各種外道等都依賴於各種見解，而法界的空性之理能夠對治各種見解，遠離各種見解的偏執，因此空性的教義是他們無法測度，無法動搖的。前面的威神教，因為威神高廣，所以比喻為寶山，而這法界教因為法界深邃，所以比喻為大海。妙觀察智是能夠顯照一切境界的因，所以能夠生起宣說一切法的教法，簡略地說就是殊勝者。因此經書上說：『佛世尊名為大智日，普遍能夠照了一切法。』
經中說：『又如世界，被大小輪山所圍繞。』同樣，如來的妙觀察智，不會迷惑於一切自相和共相的境界，被這些境界所圍繞。
論中說：
這裡顯示了斷除一切疑惑的因相。就像器世界，一座妙高山（Sumeru），七大金山，八大海水，四大洲等，總的來說，在它的外面有小輪山周匝圍繞，這樣為一個單位，累積到一千，又總的在外面有次輪山。
【English Translation】 English version The Wonderful Observing Wisdom of the Tathagata arises from the power of the wholesome karma of sentient beings who experience the true Dharma, leading to the profound and vast teachings guided by the majestic power of Buddhas and Bodhisattvas. This teaching reveals the Buddhas' and Bodhisattvas' self-mastery and majestic power, and can also evoke their majestic power. Therefore, it is called 'guided by the majestic power of Buddhas and Bodhisattvas.' This explains that the Tathagata's Wonderful Observing Wisdom can manifest images of teachings on the consciousness corresponding to the Mirror Wisdom, or it can manifest images of teachings itself. Through this as a condition, the minds of sentient beings who are transformed by the maturation of wholesome roots also transform accordingly.
The Sutra says: 'Just as in the world, the vast and deep, immovable ocean can be found.' Similarly, on the Tathagata's Observing Wisdom, the profound Dharma teachings of the Dharma realm, which cannot be shaken by all the heavenly demons and heretical doctrines, can be found.
The Treatise says:
Here, the cause and appearance of subduing enemies are shown. Just as in the vessel world, due to the increasing power of the karma of sentient beings, various immovable oceans arise. Similarly, the Tathagata's Wonderful Observing Wisdom, due to the increasing power of the wholesome karma of sentient beings who experience the true Dharma, gives rise to the immovable teachings of the Dharma realm. The Dharma realm is the principle of emptiness and non-appearance. Speaking of the principle of the Dharma realm is called the teaching of the Dharma realm. All the heretics rely on various views, but the principle of emptiness of the Dharma realm can counteract various views and be free from attachment to views. Therefore, the teaching of emptiness is immeasurable and unshakable to them. The previous teaching of majestic power is likened to a precious mountain because of its height and breadth, while this teaching of the Dharma realm is likened to the ocean because of its depth. The Wonderful Observing Wisdom is the cause of illuminating all realms, so it can give rise to the teaching of speaking all Dharmas, briefly speaking, it is the supreme one. Therefore, the Sutra says: 'The World Honored One, the Buddha, is named the Great Wisdom Sun, who can universally illuminate all Dharmas.'
The Sutra says: 'Moreover, just as the world is surrounded by small and large wheel mountains.' Similarly, the Tathagata's Wonderful Observing Wisdom is not deluded by all the self-characteristics (svalaksana) and common characteristics (samanya-laksana), and is surrounded by these realms.
The Treatise says:
Here, the cause and appearance of cutting off all doubts are shown. Just as in the vessel world, one Mount Sumeru (妙高山), seven great golden mountains, eight great oceans, four continents, etc., are generally surrounded by small wheel mountains on the outside, thus forming one unit, accumulating to a thousand, and then generally having secondary wheel mountains on the outside.
山周匝圍繞，名小千界。如是為一，複數至千，更總于外有次輪山周匝圍繞，名中千界。如是為一，複數至千，總于其外有大輪山周匝圍繞，有大風輪總持其下，名一三千大千世界。如是名為大小輪山之所圍繞。如是如來妙觀察智，遍知一切自相共相，能斷世間一切疑惑。自共相愚，是疑惑因。知自共相，無此愚故。自無疑惑，能斷他疑。大圓鏡智永離二障，不愚一切自相共相能生此智，攝護此智故名圍繞。鏡智雖能知一切法自相共相，無分別故，不能為他說法斷疑。此智慧知。有分別故，能為一切說法斷疑。又此智體能知諸法自相共相二種行相之所圍繞，自相行相如小輪山，共相行相如大輪山，鏡智慧持如風持下，如來凈智現量所攝。云何能知諸法共相？若共相境現量所知。云何二量？依二相立。有義二量在散心位依二相立，不說定位。若在定心緣一切相，皆現量攝。有義，定心唯緣自相，然由共相方便所引，緣諸共相。所顯理者，就方便說名知共相，不如是者名知自相。由此道理，或說真如名空無我諸法共相，或說真如二空所顯非是共相。如實義者，彼《因明論》立自共相，與此少異。彼說一切法上實義，皆名自相，以諸法上自相共相各附己體不共他故。若分別心立一種類，能詮所詮通在諸法，如縷貫花，名為共
【現代漢語翻譯】 現代漢語譯本： 山脈周匝圍繞，名為小千世界（Sahasra-cūḍika-lokadhātu）。像這樣作為一個單位，再累積到一千個，更在外圍有次輪山（second series of mountains）周匝圍繞，名為中千世界（Dvisāhasra-cūḍika-lokadhātu）。像這樣作為一個單位，再累積到一千個，總在其外圍有大輪山（great wheel mountains）周匝圍繞，有大風輪（mahā-vāyu-cakra）總持其下，名一三千大千世界（Tri-sāhasra-mahā-sāhasra-lokadhātu）。像這樣名為大小輪山所圍繞。 像這樣，如來的妙觀察智（Pratyavekṣaṇā-jñāna），普遍了知一切自相（svalakṣaṇa）和共相（sāmānyalakṣaṇa），能斷除世間一切疑惑。對於自相和共相的愚昧，是疑惑的根源。因爲了知自相和共相，就沒有這種愚昧。自己沒有疑惑，就能斷除他人的疑惑。大圓鏡智（Ādarśa-jñāna）永遠遠離二障（dvi-āvaraṇa），不愚昧一切自相和共相，能生起此智慧，攝護此智慧，所以名為圍繞。鏡智雖然能知一切法的自相和共相，但因為沒有分別，不能為他人說法斷除疑惑。此妙觀察智慧知。因為有分別，能為一切說法斷除疑惑。又此智慧的本體能知諸法的自相和共相兩種行相所圍繞，自相行相如小輪山，共相行相如大輪山，鏡智慧持如風持下，如來凈智（Samata-jñāna）現量所攝。 如何能知諸法的共相？如果共相的境界是現量所知。 如何是二量？依據二相而建立。有一種觀點認為，二量在散心位（distracted mind）依據二相而建立，不包括定位（concentration）。如果在定心（concentrated mind）緣一切相，都屬於現量所攝。有一種觀點認為，定心只緣自相，然而由於共相的方便引導，緣諸共相。所顯示的理，就方便而言，名為知共相，不這樣則名為知自相。由此道理，或者說真如（Tathatā）名為空無我（Śūnyatā-nairātmya）諸法共相，或者說真如是二空所顯，不是共相。如實的意義是，那部《因明論》（Hetu-vidyā-śāstra）所立的自相和共相，與此稍有不同。它說一切法上的實義，都名為自相，因為諸法上的自相和共相各自附著于自己的本體，不與他者共有。如果分別心立一種種類，能詮（expresser）和所詮（expressed）貫通於諸法，如線穿花，名為共相。
【English Translation】 English version: Mountains completely surround, called a Small Chiliocosm (Sahasra-cūḍika-lokadhātu). Like this as one, then multiplied to a thousand, further on the outside are secondary wheel mountains (second series of mountains) completely surrounding, called a Medium Chiliocosm (Dvisāhasra-cūḍika-lokadhātu). Like this as one, then multiplied to a thousand, in total on its outside are great wheel mountains (great wheel mountains) completely surrounding, with a great wind wheel (mahā-vāyu-cakra) holding it all below, called a One Trillion Great Chiliocosm (Tri-sāhasra-mahā-sāhasra-lokadhātu). Like this it is called being surrounded by the small and large wheel mountains. Like this, the Tathāgata's Wonderful Observing Wisdom (Pratyavekṣaṇā-jñāna) universally knows all self-characteristics (svalakṣaṇa) and common characteristics (sāmānyalakṣaṇa), and can cut off all doubts in the world. Ignorance of self-characteristics and common characteristics is the root of doubt. Because of knowing self-characteristics and common characteristics, there is no such ignorance. If one has no doubts oneself, one can cut off the doubts of others. The Great Perfect Mirror Wisdom (Ādarśa-jñāna) is forever separated from the two obscurations (dvi-āvaraṇa), not ignorant of all self-characteristics and common characteristics, and can generate this wisdom, protecting this wisdom, therefore it is called surrounding. Although the Mirror Wisdom can know the self-characteristics and common characteristics of all dharmas, because it has no discrimination, it cannot expound the Dharma for others to cut off doubts. This Wonderful Observing Wisdom can know. Because it has discrimination, it can expound the Dharma for all to cut off doubts. Furthermore, the substance of this wisdom can know that all dharmas are surrounded by two aspects of self-characteristics and common characteristics, the aspect of self-characteristics is like the small wheel mountains, the aspect of common characteristics is like the great wheel mountains, the Mirror Wisdom can hold like the wind holding below, encompassed by the Tathāgata's Pure Wisdom (Samata-jñāna) as direct perception. How can one know the common characteristics of all dharmas? If the realm of common characteristics is known by direct perception. What are the two valid cognitions? They are established based on two aspects. One view holds that the two valid cognitions are established based on two aspects in the distracted mind (distracted mind), not including concentration. If in the concentrated mind (concentrated mind) one cognizes all aspects, they are all encompassed by direct perception. One view holds that the concentrated mind only cognizes self-characteristics, however, due to the expedient guidance of common characteristics, it cognizes all common characteristics. The principle that is revealed, in terms of expediency, is called knowing common characteristics, otherwise it is called knowing self-characteristics. Due to this principle, it is either said that Suchness (Tathatā) is called emptiness and selflessness (Śūnyatā-nairātmya), the common characteristic of all dharmas, or it is said that Suchness is revealed by the two emptinesses, and is not a common characteristic. The true meaning is that the self-characteristics and common characteristics established in that Hetuvidya-śāstra (Hetu-vidyā-śāstra) are slightly different from this. It says that the real meaning on all dharmas is called self-characteristics, because the self-characteristics and common characteristics on all dharmas each adhere to their own substance, not shared with others. If the discriminating mind establishes a kind of category, the expresser (expresser) and the expressed (expressed) pervade all dharmas, like a thread through flowers, it is called a common characteristic.
相。此要散心分別假立，是比量境。一切定心離此分別，皆名現量。雖緣諸法若無常等，亦一一法各別有故，名為自相。真如雖是共相所顯，以是諸法自實性故，自有相故，亦非共相，不可以其與一切法不一不異即名共相，自相亦與一切共相不一異故，是故彼論說諸法上所有實義，皆名自相。此經不爾，故無相違。
經曰：複次，妙生！成所作智者。
論曰：
成所作智，應知成立如來化身。此復三種：一者身化；二者語化；三者意化。第一身化復有三種：一、現神通化；二、現受生化；三、現業果化。第二語化亦有三種：一、慶慰語化；二方便語化；三、辯揚語化。第三意化復有四種：一、抉擇意化；二、造作意化；三、發起意化；四、受領意化。成所作智慧起如是三業化用，此化三業即是化身。應知此中以用顯體，非此三業即是智體，但是智上所現相分。成所作智增上緣力擊發鏡智相應凈識，令現如是三業化用，自亦能現。當知四智一一能起一切作用，就強多分說平等智起受用身；成所作智起變化身；妙觀察智觀察一切自相共相，陀羅尼門三摩地等；大圓鏡智慧現一切諸法影像。如一一根取一切境非無強用，此亦如是。
此中經文定證三業心心法等皆有變化，如來智上現此粗相心心法等
【現代漢語翻譯】 現代漢語譯本： 相（lakṣaṇa）。這種相是由於散亂的心分別假立的，屬於比量境。一切定心中遠離這種分別的，都稱為現量。雖然所緣的諸法如無常等，也是一一法各自具有的，所以稱為自相（svalakṣaṇa）。真如（tathatā）雖然是共相（sāmānyalakṣaṇa）所顯現的，但因為它是諸法自身真實的性質，具有自身的相，所以也不是共相。不能因為它與一切法不一不異就稱之為共相，因為自相也與一切共相不一不異。因此，彼論說諸法上所有的真實意義，都稱為自相。這部經不是這樣說的，所以沒有相違背。
經文說：『再者，妙生！成所作智者。』
論中說：
成所作智（kṛtyānuṣṭhāna-jñāna），應當知道是成立如來化身（nirmāṇa-kāya）的。這又分為三種：一是身化；二是語化；三是意化。第一身化又有三種：一、示現神通化；二、示現受生化；三、示現業果化。第二語化也有三種：一、慶慰語化；二、方便語化；三、辯揚語化。第三意化又有四種：一、抉擇意化；二、造作意化；三、發起意化；四、受領意化。成所作智慧夠生起這樣的三業化用，這三業化用就是化身。應當知道這裡是用作用來顯示本體，不是說這三業就是智的本體，只是智上所顯現的相分。成所作智憑藉增上緣的力量，擊發鏡智（ādarśa-jñāna）相應的清凈識，使其顯現這樣的三業化用，自身也能顯現。應當知道四智（catvāri jñānāni）一一都能生起一切作用，只是就強大和多數來說，平等智（samatā-jñāna）生起受用身（saṃbhoga-kāya）；成所作智生起變化身；妙觀察智（pratyavekṣaṇa-jñāna）觀察一切自相和共相，陀羅尼門（dhāraṇī-mukha）、三摩地（samādhi）等；大圓鏡智（ādarśa-jñāna）能顯現一切諸法的影像。就像一一根取一切境並非沒有強大的作用一樣，這裡也是如此。
這裡經文確定證明三業、心心法等都有變化，如來智上顯現這種粗相的心心法等。
【English Translation】 English version: The characteristic (lakṣaṇa). This characteristic is falsely established by a scattered mind with discrimination, and it belongs to the realm of inference. All meditative minds that are free from this discrimination are called direct perception. Although the objects of perception, such as impermanence, etc., are each individually possessed by each dharma, they are called self-characteristics (svalakṣaṇa). Although Suchness (tathatā) is manifested by the general characteristic (sāmānyalakṣaṇa), because it is the true nature of all dharmas and has its own characteristic, it is not a general characteristic. It cannot be called a general characteristic simply because it is neither identical nor different from all dharmas, because the self-characteristic is also neither identical nor different from all general characteristics. Therefore, that treatise says that all real meanings on dharmas are called self-characteristics. This sutra does not say so, so there is no contradiction.
The sutra says: 'Furthermore, Myo-sho! The Accomplishment-of-Action Wisdom.'
The treatise says:
The Accomplishment-of-Action Wisdom (kṛtyānuṣṭhāna-jñāna) should be understood as establishing the Transformation Body (nirmāṇa-kāya) of the Tathagata. This is further divided into three types: first, transformation of body; second, transformation of speech; third, transformation of mind. The first, transformation of body, has three types: first, transformation of manifesting supernormal powers; second, transformation of manifesting birth; third, transformation of manifesting karmic results. The second, transformation of speech, also has three types: first, transformation of congratulatory speech; second, transformation of expedient speech; third, transformation of eloquent speech. The third, transformation of mind, has four types: first, transformation of decisive mind; second, transformation of creative mind; third, transformation of initiating mind; fourth, transformation of receptive mind. The Accomplishment-of-Action Wisdom can generate such transformations of the three karmas, and these transformations of the three karmas are the Transformation Body. It should be understood that here the function is used to reveal the substance, not that these three karmas are the substance of wisdom, but only the aspect of the appearance manifested on the wisdom. The Accomplishment-of-Action Wisdom, relying on the power of the dominant condition, strikes the pure consciousness corresponding to the Mirror Wisdom (ādarśa-jñāna), causing it to manifest such transformations of the three karmas, and it can also manifest itself. It should be known that each of the Four Wisdoms (catvāri jñānāni) can generate all functions, but in terms of strength and majority, the Equality Wisdom (samatā-jñāna) generates the Enjoyment Body (saṃbhoga-kāya); the Accomplishment-of-Action Wisdom generates the Transformation Body; the Wonderful Observing Wisdom (pratyavekṣaṇa-jñāna) observes all self-characteristics and general characteristics, Dhāraṇī-gates (dhāraṇī-mukha), Samādhi (samādhi), etc.; the Great Perfect Mirror Wisdom (ādarśa-jñāna) can manifest the images of all dharmas. Just as each sense organ takes all objects and is not without strong function, so it is here as well.
Here, the sutra text definitely proves that the three karmas, mental functions, etc., all have transformations, and the Tathagata's wisdom manifests this coarse aspect of mental functions, etc.
一切功德，令諸下位能現了知。若不爾者，二乘異生云何能知如來所有心心法等功德差別？云何如來久已成佛，復能現作具貪瞋等種種化身？余經亦說化無量類皆令有心，又說化身亦名有心亦名無心，有依他心無自依心，故謂化心等依實心，現但實心上相分似有緣慮等用。如鏡中火無別自體，隨眾緣生如余心等。余處雖說無化心等，以無實用如實心等。變化色等有實作用，如實色等，故偏說有。由化心等粗相顯現易了知故，乃至猿猴知如來心，若佛實心，諸大菩薩亦不能了。
經曰：如諸眾生勤勵身業，由是眾生趣求種種殉利務農勤王等事。如是如來成所作智勤身化業，由是如來示現種種工巧等處，摧伏諸伎傲慢眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示現神通化化身業相。令心勇悍故名勤勵。于善性中兼取精進，余但作意，由此發起勤勵身業，就因為名。由此身業，世間有情作三正事，等者等取其餘雜事。成所作智精進相應起化身業，由此化業為菩薩時，示現種種陶師等類工巧等處，此是智上身業相現，為欲摧伏伎術傲慢，故現斯事善巧方便，即是悲慧平等運道先現神通，初令生信故名引生令入聖教。如現神通度迦葉等，次令調順有所堪能故名成熟，引令長養諸
【現代漢語翻譯】 現代漢語譯本：一切功德，是爲了讓那些地位較低的人也能明白瞭解。如果不是這樣，聲聞緣覺（二乘）和凡夫俗子（異生）怎麼能知道如來所有的心和心所法等等功德的差別呢？為什麼如來早已成佛，還能示現具有貪慾、嗔恨等等的各種化身呢？其他的經典也說，如來化現無量種類，都讓它們具有心識，又說化身既可以稱為有心，也可以稱為無心，有依靠他心而生起的心，沒有依靠自身而生起的心，所以說化現的心等等是依靠真實的心，只是在真實的心上顯現出相似於緣慮等作用的相分。就像鏡子中的火焰沒有別的自體，隨著各種因緣而生起，和其它的心識一樣。其他地方雖然說沒有化現的心等等，是因為它們沒有像真實的心那樣的實際作用。但是變化出來的色等等有實際的作用，和真實的色等等一樣，所以特別說它們存在。因為化現的心等等粗顯的相容易被瞭解，甚至連猿猴都能知道如來的心，如果是佛的真實心，即使是諸大菩薩也不能完全瞭解。
經中說：『就像眾生努力從事身體的活動，因此眾生追求各種利益，從事農業、為國王效力等等事情。』同樣，如來以成所作智所發起的勤奮的化身事業，因此如來示現各種工巧技藝等等，以此來摧伏那些在技藝上傲慢的眾生，因為這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
論中說：
這裡顯示瞭如來示現神通變化和化身事業的相狀。使心勇敢剛毅叫做『勤勵』。在善的性質中兼取精進，其餘的只是作意，由此發起勤勵的身業，就原因來說叫做『勤勵』。由於這種身業，世間有情從事三種正當的事情，『等』字包括了其餘的雜事。與成所作智相應的精進，生起化身的事業，由於這種化身的事業，如來在作為菩薩的時候，示現各種陶工等等的工巧技藝，這是智慧上的身業的顯現，爲了摧伏那些在技藝上傲慢的人，所以示現這些事情，這種善巧方便，就是悲心和智慧平等執行的道路，先示現神通，首先使眾生生起信心，所以叫做『引導生入聖教』。就像示現神通來度化迦葉（Kasyapa）等等，然後使他們調伏柔順，有所堪能，所以叫做『成熟』，引導他們增長各種善根。
【English Translation】 English version: All merits and virtues are so that those in lower positions can clearly understand them. If it were not so, how could the Sravakas and Pratyekabuddhas (Two Vehicles) and ordinary beings (different beings) know the differences in the merits and virtues of all the minds and mental functions of the Tathagata? Why is it that the Tathagata, having already become a Buddha long ago, can still manifest various transformation bodies with greed, anger, and so on? Other sutras also say that the Tathagata transforms into countless kinds, all of which are given consciousness, and it is also said that the transformation body can be called both with mind and without mind, having a mind that relies on others and not having a mind that relies on itself. Therefore, it is said that the transformed mind and so on rely on the real mind, and only on the real mind do the aspect-divisions appear to have functions such as object-cognition. Just like the fire in a mirror has no separate self-nature, it arises according to various conditions, like other minds. Although it is said elsewhere that there are no transformed minds and so on, it is because they have no practical use like the real mind. However, the transformed forms and so on have real functions, like real forms and so on, so it is specifically said that they exist. Because the coarse aspects of the transformed minds and so on are easily understood, even monkeys can know the mind of the Tathagata, but if it were the real mind of the Buddha, even the great Bodhisattvas could not fully understand it.
The sutra says: 'Just as sentient beings diligently engage in physical activities, and thus sentient beings pursue various benefits, engaging in agriculture, serving the king, and so on.' Similarly, the diligent activity of the transformation body initiated by the Tathagata with the Wisdom of Accomplishing Activities, therefore the Tathagata manifests various skillful arts and so on, in order to subdue those arrogant beings in the arts, and because of this skillful means, he guides sentient beings into the holy teachings, causing them to mature and be liberated.
The treatise says:
Here it shows the appearance of the Tathagata's manifestation of supernatural powers, transformations, and the activity of the transformation body. Making the mind brave and resolute is called 'diligence'. In the nature of goodness, it also takes diligence, and the rest is just attention, from which the diligent physical activity arises, and in terms of cause, it is called 'diligence'. Because of this physical activity, sentient beings in the world engage in three proper things, and the word 'etc.' includes other miscellaneous things. The diligence corresponding to the Wisdom of Accomplishing Activities gives rise to the activity of the transformation body, and because of this activity of the transformation body, when the Tathagata was a Bodhisattva, he manifested various skillful arts such as potters and so on. This is the manifestation of the physical activity on wisdom, in order to subdue those who are arrogant in the arts, so he manifests these things. This skillful means is the path of equal operation of compassion and wisdom, first manifesting supernatural powers, first causing sentient beings to generate faith, so it is called 'guiding them into the holy teachings'. Just like manifesting supernatural powers to liberate Kasyapa (Kasyapa) and so on, and then making them subdued and gentle, capable of something, so it is called 'maturation', guiding them to increase various good roots.
善根故，后令解脫三界惡趣有性無性。如其次第故名解脫。由教化力，有種性者令生聖道解脫三界。無種性者，令修世善常生善趣。念彼善根為說正法，令脫三界，放光息苦安立善趣。又令彼生聞思修慧次第三句。又令彼生順解脫分、順抉擇分及生聖道次第三句。又令彼入見道、修道及無學道次第三句，如是等釋應隨相說，后亦如是。
經曰：又如眾生受用身業，由是眾生受用種種色等境界。如是如來成所作智受身化業，由是如來往諸眾生種種生處，示同類生而居尊位，由其示現同類生故，攝伏一切異類眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示現受生化化身業相。世間有情于諸生處，諸根領納色等境界，故名受用；身有運轉，故名身業。成所作智一切生處，同時現生受用境界，謂現化身於天人中一切生處，示同類生，居剎帝利、婆羅門種，伏諸下類令得利樂。此亦智上身業相現，或擊鏡智、或自顯現，余例應爾。
經曰：又如眾生領受身業，由是眾生領受所作善惡業果。如是如來成所作智領身化業，由是如來示現領受本事本生難修諸行，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示現業果化化身業相。身即是業，故名
【現代漢語翻譯】 現代漢語譯本 因為這些善根，之後能使眾生解脫三界（欲界、色界、無色界）的惡趣，無論其本性是有還是無。按照這樣的次第，稱為解脫。通過教化的力量，對於有種性的眾生，使其生起聖道，解脫三界。對於沒有種性的眾生，使其修習世間的善行，常生於善趣。憶念這些善根，為他們宣說正法，使他們脫離三界，放出光明，止息痛苦，安立於善趣。又使他們生起聞、思、修的智慧，按照次第分為三個階段。又使他們生起順解脫分、順抉擇分，以及生起聖道，按照次第分為三個階段。又使他們進入見道、修道以及無學道，按照次第分為三個階段。像這樣的解釋應當根據實際情況來說明，後面的內容也像這樣。
經文說：『又如眾生受用身業，由此眾生受用種種色等境界。』 就像這樣，如來以成所作智受用化身之業，由此如來前往各種眾生的各種生處，示現與他們同類的生命形態，並且處於尊貴的位置。因為他示現同類的生命形態，所以能夠攝伏一切不同類的眾生，憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟並解脫。
論中說：
這裡顯示了現受生化化身之業相。世間的有情在各種生處，通過諸根領納色等境界，所以稱為『受用』；身體有運轉，所以稱為『身業』。成所作智在一切生處，同時顯現受用境界，即顯現化身於天人等一切生處，示現同類的生命形態，居住在剎帝利（武士）、婆羅門（祭司）等種姓中，降伏各種低下的種姓，使他們得到利益和快樂。這也是智慧上的身業相的顯現，或者像鏡子一樣反映，或者自身顯現，其餘的例子也應該如此。
經文說：『又如眾生領受身業，由此眾生領受所作善惡業果。』 就像這樣，如來以成所作智領受化身之業，由此如來示現領受過去生中的各種艱難修行，憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟並解脫。
論中說：
這裡顯示了現業果化化身之業相。身體就是業，所以稱為
【English Translation】 English version Because of these roots of goodness, afterwards, it enables beings to be liberated from the evil destinies of the Three Realms (Desire Realm, Form Realm, Formless Realm), whether their nature is existent or nonexistent. According to this order, it is called liberation. Through the power of teaching and transformation, for beings with the potential, it causes them to generate the noble path and be liberated from the Three Realms. For beings without the potential, it causes them to cultivate worldly goodness and be constantly reborn in good destinies. Recalling those roots of goodness, he speaks the correct Dharma for them, causing them to escape the Three Realms, emit light, cease suffering, and be established in good destinies. Furthermore, he causes them to generate the wisdom of hearing, thinking, and cultivating, in three successive stages. Furthermore, he causes them to generate the aspects conducive to liberation, the aspects conducive to discernment, and to generate the noble path, in three successive stages. Furthermore, he causes them to enter the Path of Seeing, the Path of Cultivation, and the Path of No More Learning, in three successive stages. Such explanations should be given according to the circumstances, and the same applies to what follows.
The Sutra says: 'Furthermore, just as sentient beings experience bodily actions, and through this, sentient beings experience various realms such as form.' Just like this, the Tathagata uses the Wisdom of Accomplishing Activities to experience the activity of transformation bodies. Because of this, the Tathagata goes to various birthplaces of various sentient beings, showing birth in the same category as them and residing in a position of honor. Because he manifests birth in the same category, he subdues all sentient beings of different categories. With this skillful means, he leads sentient beings to enter the holy teachings, maturing and liberating them.
The Treatise says:
Here, it shows the aspect of the activity of the transformation body that manifests experiencing birth. Worldly sentient beings, in various birthplaces, through their senses, perceive realms such as form, hence it is called 'experiencing'; the body has movement, hence it is called 'bodily action'. The Wisdom of Accomplishing Activities simultaneously manifests the experience of realms in all birthplaces, that is, manifesting transformation bodies in all birthplaces of gods and humans, showing birth in the same category, residing in the Kshatriya (warrior) and Brahmin (priest) castes, subduing the lower castes, enabling them to obtain benefit and happiness. This is also the manifestation of the aspect of bodily action on wisdom, either reflecting like a mirror, or manifesting itself, and the remaining examples should be similar.
The Sutra says: 'Furthermore, just as sentient beings receive bodily actions, and through this, sentient beings receive the results of good and evil actions.' Just like this, the Tathagata uses the Wisdom of Accomplishing Activities to receive the activity of transformation bodies. Because of this, the Tathagata shows the reception of various difficult practices from past lives, with this skillful means, he leads sentient beings to enter the holy teachings, maturing and liberating them.
The Treatise says:
Here, it shows the aspect of the activity of the transformation body that manifests the results of actions. The body is action, hence it is called
身業。先業果故，果說因名。或身領受先業果時，有運轉用故名身業。由此身業領受先業愛非愛果。成所作智現似化身領受化業，由此業故示受一切本事本生難修諸行。先世相應所有餘事，名為本事。先世所受生類差別，名為本生。如毗濕、飯怛啰等一切本生事。依此本生先所修行種種苦行，名難修行。或於今世依變化身，先修苦行后舍彼行，修處中行方得菩提，名難修行。謂諸眾生計修苦行止惡起善方得菩提，為化彼故先示同彼修諸苦行，為顯非但持戒得凈，要由定慧方得凈故，現舍苦行修處中行方得菩提。有契經說：「如來先世迦葉佛時，作是罵言：『何處沙門剃鬚發者？有大菩提無上菩提極難得故。』由彼惡業，今受如是難行苦果。」此言亦是為止惡行現化所作。若不爾者，何有系屬一生菩薩，已曾親事無量如來殖諸善本，性憶宿命更起如是重語惡行？當知此言為欲化度，宜聞此言而得度者，令于佛所離此言故。
經曰：又如眾生慶慰語業，由是眾生展轉談論遞相慶慰。如是如來成所作智慶語化業，由是如來宣暢種種隨所樂法，文義巧妙，小智眾生初聞尚信，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示慶慰語化化語業相。慶慰即是喜悅差別，語能生彼，故名慶慰。
【現代漢語翻譯】 現代漢語譯本 身業（Kāya-karma）。因為是先前業力的結果，所以用結果的名字來稱呼原因。或者說，身體領受先前業力的果報時，有運轉和作用，因此稱為身業。由於這種身業，領受先前業力的可愛和不可愛果報。以成所作智（Kṛtyānuṣṭhāna-jñāna）顯現的化身領受化業，因此示現領受一切本事（pūrva-yoga，前世相應的所有事情）、本生（jātaka，前世所受生類差別）和難修諸行（duṣkara-carya，難以修行的行為）。先世相應的所有其餘事情，稱為本事。先世所受的生類差別，稱為本生。例如毗濕（Viś），飯怛啰（Vessantara）等一切本生事蹟。依據這些本生事蹟，先前所修行的種種苦行，名為難修行。或者在今世，依靠變化身，先修行苦行，然後捨棄那些苦行，修行中道之行，才證得菩提，名為難修行。意思是說，眾生認為修行苦行，停止作惡，發起善行，才能證得菩提，爲了教化他們，所以先示現和他們一樣修行各種苦行，爲了顯示不僅僅是持戒才能得到清凈，還要通過禪定和智慧才能得到清凈，所以示現捨棄苦行，修行中道之行，才證得菩提。有契經說：『如來在過去世迦葉佛（Kāśyapa Buddha）時期，曾經說過這樣的話：『哪裡有剃除鬚髮的沙門？因為大菩提（mahā-bodhi），無上菩提（anuttarā-bodhi）極其難以獲得。』由於那個惡業，現在承受這樣難以修行的苦果。』這句話也是爲了停止惡行而顯現的化現所作。如果不是這樣，怎麼會有系屬於一生的菩薩（bodhisattva），已經曾經親近侍奉無量如來，種植各種善根，天性憶念宿命，還會發起這樣嚴重的語言惡行？應當知道這句話是爲了教化那些適合聽到這句話而得到度化的人，讓他們在佛陀那裡遠離這種言語的緣故。
經中說：又如眾生慶慰語業，由於眾生輾轉談論，互相慶賀安慰。這樣，如來以成所作智所作的慶慰語化業，由於如來宣揚各種隨眾生所喜好的佛法，文辭和義理巧妙，小智慧的眾生初次聽聞尚且相信，因為這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。
論中說：
這裡顯示了慶慰語化（prahlāda-vacana-vikurvita）的化語業相。慶慰就是喜悅的差別，語言能夠產生這種喜悅，所以稱為慶慰。
【English Translation】 English version Kāya-karma (bodily action). Because it is the result of prior karma, the result's name is used to refer to the cause. Alternatively, when the body experiences the result of prior karma, there is movement and function, hence it is called kāya-karma. Through this kāya-karma, one experiences the agreeable and disagreeable results of prior karma. The Nirmāṇakāya (manifestation body) manifested by Kṛtyānuṣṭhāna-jñāna (wisdom of accomplishing what needs to be done) experiences the karma of transformation, thereby demonstrating the experience of all pūrva-yoga (previous practices, all matters corresponding to previous lives), jātaka (birth stories, the differences in the types of beings experienced in previous lives), and duṣkara-carya (difficult practices, practices that are difficult to perform). All remaining matters corresponding to previous lives are called pūrva-yoga. The differences in the types of beings experienced in previous lives are called jātaka, such as all the jātaka stories of Viś and Vessantara. Based on these jātaka stories, the various ascetic practices previously performed are called duṣkara-carya. Or, in this life, relying on a transformation body, one first practices ascetic practices, then abandons those practices, and practices the middle way, thereby attaining bodhi, which is called duṣkara-carya. This means that beings believe that by practicing ascetic practices, stopping evil, and initiating good, they can attain bodhi. To transform them, one first demonstrates practicing various ascetic practices like them, to show that it is not only through upholding precepts that one can attain purity, but also through samādhi (concentration) and prajñā (wisdom) that one can attain purity. Therefore, one demonstrates abandoning ascetic practices and practicing the middle way, thereby attaining bodhi. A sutra says: 'The Tathāgata, in a past life during the time of Kāśyapa Buddha, said these words: 'Where are the śramaṇas (ascetics) who shave their beards and hair? Because mahā-bodhi (great enlightenment) and anuttarā-bodhi (unsurpassed enlightenment) are extremely difficult to attain.' Due to that evil karma, one now experiences such difficult-to-practice bitter results.' These words are also a manifestation made to stop evil actions. If not, how could a bodhisattva bound to one lifetime, who has already served countless Tathāgatas, planted various roots of virtue, and naturally remembers past lives, still initiate such serious verbal evil actions? One should know that these words are for the purpose of transforming those who are suitable to hear these words and be liberated, so that they may turn away from such speech in the presence of the Buddha.
The sutra says: Furthermore, like the joyful and comforting speech karma of beings, due to beings discussing and congratulating each other. Thus, the Tathāgata's prahlāda-vacana-vikurvita (transformation of delightful speech) karma, performed with Kṛtyānuṣṭhāna-jñāna, is due to the Tathāgata proclaiming various dharmas that please beings, with skillful wording and meaning. Beings of small wisdom still believe it upon first hearing. Because of the power of this skillful means, beings are led into the holy teachings, maturing them for liberation.
The treatise says:
Here, the aspect of the transformed speech karma of prahlāda-vacana-vikurvita is shown. Prahlāda (delight) is the difference of joy, and speech can generate this joy, hence it is called prahlāda.
聞此語言，展轉發生大歡喜故。謂諸有情由發語心增上力故，各別識上語業相現為增上緣，令余識變似語業相，各謂聞他語言生喜。成所作智化作語業，應知亦爾。自現妙音令他心變，謂聞佛語生歡喜故。隨所樂法者，隨彼因力所應樂聞，人天三乘諸差別法。文巧妙者，字句顯美令樂聞故。義巧妙者，理趣分明易解了故。小智眾生初聞尚信者，謂佛言音具六十德，諸凡愚慧暫時得聞尚生信解，何況其餘聰愍者慧。成所作智名慶慰者，能現化語宣說一切巧妙文義，生諸有情歡喜心故，亦能加被善現等輩，以佛言音宣說甚深難測量法，如是此智慧加被他一切論者，一切色類乃至虛空，亦能發起化語說法，當知此事不可思議。
經曰：又如眾生方便語業，由是眾生展轉指授務專所作，毀惡贊善更相召命。如是如來成所作智，所起方便語變化業，由是如來立正學處，毀諸放逸、贊不放逸，又復建立隨信行人、隨法行等，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示方便語化化語業相。如諸世間方便語業更相教示，諸所應作、不應作事，利益親友放逸眾生加行起作，故名方便。如是如來由大悲故，為諸有情安立學處，令伏諸惡、修世間善，安立聖道分位差別，令入正道出離三界，成所
【現代漢語翻譯】 現代漢語譯本：聽到這些話語，輾轉相傳，生起極大的歡喜。這是因為眾生由於發起語言的心力的增上，各自的意識上所顯現的語業之相成為增上緣，使得其餘的意識變現出類似於語業之相，各自認為聽到了他人的語言而生起歡喜。應知，如來以成所作智所化現的語業也是如此。自己顯現美妙的聲音，使他人的心發生變化，即是說聽聞佛的語言而生起歡喜的緣故。『隨所樂法者』，是指隨順眾生各自的因緣和心力所應樂於聽聞的，人、天、聲聞緣覺菩薩三乘的各種差別之法。『文巧妙者』，是指文字語句顯明美好，令人樂於聽聞的緣故。『義巧妙者』，是指道理和趣味分明，容易理解的緣故。『小智眾生初聞尚信者』，是指佛的言語聲音具有六十種功德，那些凡夫愚鈍之人即使暫時聽聞也能生起信心和理解，更何況那些聰慧之人呢。成所作智被稱為『慶慰』，是因為它能夠顯現化語，宣說一切巧妙的文句和義理，使眾生生起歡喜心。也能加持善現（Subhuti）等弟子，以佛的言語聲音宣說甚深難測量的佛法。像這樣，這種智慧能夠加持其他一切論者，一切色類乃至虛空，也能發起化語說法，應當知道這件事是不可思議的。 經中說：『又如眾生方便語業，由此眾生輾轉指授，務求專心所作之事，毀斥惡行，讚揚善行，互相召喚命令。』 像這樣，如來的成所作智所生起的方便語變化之業，由此如來建立正確的學處，毀斥各種放逸的行為，讚揚不放逸的行為，又建立隨信行人、隨法行等。以這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。 論中說： 這裡顯示了方便語化（Upaya-vak-vikurvana）的語業之相。如同世間的方便語業互相教導，哪些是應該做的，哪些是不應該做的事情，利益親友，對於放逸的眾生加以勸導，使他們開始修行，所以稱為方便。像這樣，如來由於大悲心的緣故，為眾生安立學處，使他們降伏各種惡行，修習世間的善行，安立聖道的各個階段的差別，使他們進入正道，出離三界，成就所作。
【English Translation】 English version: Hearing these words, they spread and generated great joy. This is because beings, due to the increased power of the mind that initiates speech, the appearance of speech karma on their respective consciousnesses becomes a dominant condition, causing other consciousnesses to transform into something resembling speech karma, and each believes they have heard the language of others, thus generating joy. It should be understood that the speech karma manifested by the Accomplishment-of-Action Wisdom (Kṛtyānuṣṭhāna-jñāna) is also like this. Manifesting wonderful sounds oneself causes a change in the minds of others, that is, hearing the Buddha's words generates joy. 'Those who delight in the Dharma' refers to the various differentiated Dharmas of humans, devas, and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Mahāyāna) that beings should delight in hearing according to their respective causes and mental capacities. 'Skillful in language' refers to the clarity and beauty of the words and sentences, making them pleasing to hear. 'Skillful in meaning' refers to the clarity of the principles and interests, making them easy to understand. 'Even those of little wisdom believe upon first hearing' refers to the fact that the Buddha's speech possesses sixty qualities, and even foolish and ignorant people can generate faith and understanding upon hearing it temporarily, let alone those who are intelligent. The Accomplishment-of-Action Wisdom is called 'Rejoicing and Comforting' because it can manifest transformed speech, proclaiming all skillful phrases and meanings, generating joy in the minds of beings. It can also bless disciples such as Subhuti (善現), using the Buddha's speech to proclaim the profound and immeasurable Dharma. In this way, this wisdom can bless all other debaters, all kinds of forms, and even space, and can also initiate transformed speech to expound the Dharma. It should be known that this matter is inconceivable. The sutra says: 'Furthermore, like the expedient speech karma of beings, whereby beings instruct each other, striving to focus on what needs to be done, criticizing evil deeds, praising good deeds, and summoning and commanding each other.' In this way, the transformed activity of expedient speech arising from the Accomplishment-of-Action Wisdom of the Tathagata (如來) is such that the Tathagata establishes correct precepts, criticizes various forms of indulgence, praises non-indulgence, and also establishes those who follow faith, those who follow the Dharma, and so on. Through this skillful means, he leads beings into the holy teachings, enabling them to mature and attain liberation. The treatise says: Here, the aspect of the speech karma of expedient transformation (Upaya-vak-vikurvana) is revealed. Just as worldly expedient speech karma involves mutual instruction, what should be done and what should not be done, benefiting relatives and friends, and exhorting indulgent beings to begin practicing, hence it is called expedient. In this way, the Tathagata, out of great compassion, establishes precepts for beings, enabling them to subdue various evil deeds, cultivate worldly good deeds, establish the distinctions of the stages of the holy path, enabling them to enter the right path, transcend the three realms, and accomplish what needs to be done.
作智慧發化語，成辦斯事，謂息諸惡、發起諸善，是此語用。
經曰：又如眾生辯揚語業，由是眾生展轉開示所不了義，宣諷諸論。如是如來成所作智辯語化業，由是如來斷諸眾生無量疑惑，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示辯揚語化化語業相。成所作智隨諸眾生意樂差別現化語業，說種種義斷諸疑惑，謂發一音表一切義，令諸有情隨類獲益。如契經言：「佛以一音演說諸法，眾生隨類各得開解，或有怖畏，或有歡喜，或生厭離，或復斷疑。」此是如來本願所引不思議力所發化語，一音能斷一切眾疑，若作化身亦令眾生一質異見利樂事成。
經曰：又如眾生抉擇意業，由是眾生抉擇可作及不可作。如是如來成所作智決意化業，由是如來抉擇眾生八萬四千心行差別，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：此中顯示抉擇意化化意業相。成所作智相應意業能起化故，名化意業。此能抉擇所化眾生八萬四千心行差別，或復此智相分中現變化意業似，能抉擇眾生八萬四千心行，令彼了知得勝義利。云何八萬四千心行？謂諸有情八萬四千諸垢塵勞心行差別，此能障礙八萬四千波羅蜜多、陀羅尼門、三摩地等，如《賢劫經》廣說其相，所謂最初
【現代漢語翻譯】 現代漢語譯本 以智慧啓發語言，成就此事，即止息一切惡行、發起一切善行，這是這種語言的用途。
經文說：『又如眾生運用語言，闡揚佛法，因此眾生得以輾轉開示那些不明白的道理，宣講諷誦各種論典。同樣，如來以成所作智運用語言教化眾生，因此如來斷除眾生無量的疑惑，以這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。』
論中說：
這裡顯示了闡揚語言教化的語言行為的相狀。成所作智隨著眾生的意願和喜好差別，顯現教化的語言行為，說種種道理，斷除各種疑惑，即發出一個聲音，表達一切意義，使各種有情眾生都能根據自己的類別獲得利益。如契經所說：『佛以一個聲音演說諸法，眾生根據自己的類別各自得到開解，或者感到怖畏，或者感到歡喜，或者產生厭離，或者斷除疑惑。』這是如來本願所引發的不可思議的力量所發出的教化語言，一個聲音就能斷除一切眾生的疑惑，如果示現化身，也能使眾生以一個形體看到不同的景象，從而成就利益和快樂的事情。
經文說：『又如眾生決斷選擇意念行為，因此眾生能夠決斷選擇可以做和不可以做的事情。同樣，如來以成所作智決斷意念教化眾生，因此如來能夠決斷選擇眾生八萬四千種心行差別，以這種善巧方便的力量，引導眾生進入聖教，使他們成熟解脫。』
論中說：這裡顯示了決斷意念教化的意念行為的相狀。與成所作智相應的意念行為能夠發起教化，所以稱為教化意念行為。這種意念行為能夠決斷選擇所教化眾生的八萬四千種心行差別，或者這種智慧的相分中顯現變化的意念行為，能夠決斷選擇眾生八萬四千種心行，使他們瞭解並獲得殊勝的意義利益。什麼是八萬四千種心行呢？就是各種有情眾生的八萬四千種垢染塵勞的心行差別，這些心行能夠障礙八萬四千種波羅蜜多（paramita，到彼岸）、陀羅尼門（dharani，總持法門）、三摩地（samadhi，禪定）等，如《賢劫經》中廣泛地說明了這些相狀，所謂最初
【English Translation】 English version Using wisdom to inspire language, accomplishing this matter, means ceasing all evils and initiating all good deeds. This is the purpose of this language.
The sutra says: 'Furthermore, just as sentient beings use language to expound the Dharma, thereby enabling sentient beings to explain to each other the meanings they do not understand, and to recite and chant various treatises. Similarly, the Tathagata (Tathagata, 如來) uses the wisdom of accomplishing deeds to use language to transform sentient beings, thereby the Tathagata cuts off the immeasurable doubts of sentient beings, and with this skillful means, leads sentient beings into the holy teachings, maturing them for liberation.'
The treatise says:
Here it shows the aspect of language activity of expounding language transformation. The wisdom of accomplishing deeds manifests transformative language activities according to the differences in the intentions and preferences of sentient beings, speaking various meanings, cutting off various doubts, that is, emitting one sound, expressing all meanings, so that all sentient beings can benefit according to their categories. As the sutra says: 'The Buddha (Buddha, 佛) uses one sound to expound all dharmas, and sentient beings each gain understanding according to their categories, some feel fear, some feel joy, some generate aversion, and some cut off doubts.' This is the transformative language emitted by the inconceivable power generated by the original vows of the Tathagata. One sound can cut off all doubts of all sentient beings. If a transformation body is manifested, it can also enable sentient beings to see different scenes with one form, thereby accomplishing beneficial and joyful things.
The sutra says: 'Furthermore, just as sentient beings decide and choose mental activities, thereby sentient beings can decide and choose what can be done and what cannot be done. Similarly, the Tathagata uses the wisdom of accomplishing deeds to decide on the transformation of sentient beings' minds, thereby the Tathagata can decide and choose the differences in the eighty-four thousand mental activities of sentient beings, and with this skillful means, leads sentient beings into the holy teachings, maturing them for liberation.'
The treatise says: Here it shows the aspect of mental activity of deciding on the transformation of minds. The mental activity corresponding to the wisdom of accomplishing deeds can initiate transformation, so it is called transformative mental activity. This mental activity can decide and choose the differences in the eighty-four thousand mental activities of the sentient beings to be transformed, or the aspect of this wisdom manifests the changing mental activity, which can decide and choose the eighty-four thousand mental activities of sentient beings, enabling them to understand and obtain the supreme meaning and benefit. What are the eighty-four thousand mental activities? They are the differences in the eighty-four thousand defilements and dust labors of the minds of various sentient beings. These mental activities can hinder the eighty-four thousand paramitas (paramita, 到彼岸), dharani doors (dharani, 總持法門), samadhis (samadhi, 禪定), etc., as the Bhadrakalpika Sutra extensively explains these aspects, so-called initially
修習行法波羅蜜多，乃至最後分佈佛體波羅蜜多，三百五十一一皆具六到彼岸。如是總有二千一百，對治貪瞋癡及等分有情心行八千四百，除四大種及六無義所生過失，十轉合數八萬四千。修習此故復得成就八萬四千陀羅尼門、三摩地等，此猶略說廣則無量。
經曰：又如眾生造作意業，由是眾生造作種種諸所起業。如是如來成所作智造意化業，由是如來觀諸眾生所行之行，行與不行、若得若失，為令取捨造作對治，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示造作意化化意業相。隨所觀察一切有情所行之行，若諸惡行，不行有得、行即有失；若諸善行，行即有得、不行有失。如是觀察為欲令彼取得舍失，于德造作任持對治，于失造作遠離對治。成所作智相應意業能起化故，名化意業。雖諸如來於一切事無有功用，而令眾生心等變現似有造作，故名造作。或復此智相分中現變化意業，似能觀察一切有情諸行得失，令彼了知得勝義利。
經曰：又如眾生髮起意業，由是眾生髮起諸業。如是如來成所作智發意化業，由是如來為欲宣說彼對治故，顯彼所樂名句字身，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示發起意化化意業相。成所
【現代漢語翻譯】 現代漢語譯本： 修習行法波羅蜜多（Pāramitā，到彼岸），乃至最後分佈佛體波羅蜜多，三百五十一一皆具六到彼岸。這樣總共有二千一百，對治貪、嗔、癡及等分有情心行八千四百，去除四大種及六無義所生過失，十轉合數八萬四千。修習這些，又能成就八萬四千陀羅尼門（Dhāraṇī，總持）、三摩地（Samādhi，等持）等，這只是略說，廣說則無量。 經中說：『又如眾生造作意業，由此眾生造作種種諸所起業。』 如此，如來以成所作智造意化業，由此如來觀察諸眾生所行的行為，行與不行、若得若失，爲了令他們取捨，造作對治，以這種善巧方便力，引導諸眾生進入聖教，成熟解脫。 論中說： 這裡顯示了造作意化化意業的相狀。隨所觀察一切有情所行的行為，如果是惡行，不行則有得，行則有失；如果是善行，行則有得，不行則有失。這樣觀察，爲了令他們取得捨棄，對於功德造作任持對治，對於過失造作遠離對治。與成所作智相應的意業能夠發起化用，所以名為化意業。雖然諸如來對於一切事沒有功用，而令眾生的心等變現，好像有造作，所以名為造作。或者，這種智慧的相分中顯現變化意業，好像能夠觀察一切有情諸行的得失，令他們了知獲得殊勝的義利。 經中說：『又如眾生髮起意業，由此眾生髮起諸業。』 如此，如來以成所作智發意化業，由此如來爲了宣說那些對治，顯現他們所喜愛的名句字身，以這種善巧方便力，引導諸眾生進入聖教，成熟解脫。 論中說： 這裡顯示了發起意化化意業的相狀。成所
【English Translation】 English version: Practicing the Pāramitā (Perfection, going to the other shore) of conduct, up to and including the Pāramitā of the final distribution of the Buddha's body, each of the three hundred and fifty-one possesses the six perfections to the other shore. Thus, there are a total of two thousand one, counteracting the eighty-four hundred mental activities of sentient beings that are characterized by greed, hatred, delusion, and equanimity, removing the faults arising from the four great elements and the six meaningless things, and the ten-fold combined number is eighty-four thousand. By practicing these, one can also achieve eighty-four thousand Dhāraṇī (mnemonic device, retention) gates, Samādhi (concentration, meditative absorption), etc. This is just a brief explanation; a detailed explanation would be immeasurable. The Sutra says: 'Moreover, just as sentient beings create intentional karma, from this sentient beings create various kinds of arising karma.' Likewise, the Tathāgata (Thus Come One) uses the wisdom of accomplishing what needs to be done to create intentional transformative karma. From this, the Tathāgata observes the actions performed by sentient beings, whether they are performed or not, whether there is gain or loss. In order to enable them to adopt what should be adopted and abandon what should be abandoned, the Tathāgata creates counteractive measures. With this skillful means, the Tathāgata leads sentient beings into the holy teachings, maturing them for liberation. The Treatise says: Here, the aspect of creating intentional transformative karma is revealed. According to the observation of the actions performed by all sentient beings, if they are evil actions, not performing them results in gain, while performing them results in loss; if they are good actions, performing them results in gain, while not performing them results in loss. Observing in this way, in order to enable them to gain what should be gained and abandon what should be abandoned, the Tathāgata creates sustaining counteractions for virtues and creates distancing counteractions for faults. The intentional karma corresponding to the wisdom of accomplishing what needs to be done is able to initiate transformation, hence it is called transformative intentional karma. Although the Tathāgatas have no effort in all things, they cause the minds of sentient beings to manifest as if there were creation, hence it is called creation. Alternatively, in the aspect of this wisdom, transformative intentional karma appears, seemingly able to observe the gains and losses of all sentient beings' actions, enabling them to understand and obtain supreme benefit. The Sutra says: 'Moreover, just as sentient beings initiate intentional karma, from this sentient beings initiate various karmas.' Likewise, the Tathāgata uses the wisdom of accomplishing what needs to be done to initiate transformative karma. From this, in order to proclaim those counteractions, the Tathāgata reveals the names, phrases, and word bodies that they delight in. With this skillful means, the Tathāgata leads sentient beings into the holy teachings, maturing them for liberation. The Treatise says: Here, the aspect of initiating intentional transformative karma is revealed. The wisdom of accomplishing what needs to be done
作智相應意業，能發身語二種業故，就用說名發起意業。或此意業由智發起，是故說名發起意業，能起化故，或智相分現似彼故。此化意業為欲宣說彼對治者，為說有情諸行對治，此所說法名句字身以為自性，是故顯示名句字身。如來隨彼有情所樂說名身等，令起愛樂發生對治，是則如來成所作智相分中現變化意業發名身等，宣說有情諸行對治。由此力故，令諸有情自心變似佛所說法。深生愛樂發起對治，是故說名發起意業。
經曰：又如眾生受領意業，由是眾生受領苦樂。如是如來成所作智受意化業，由是如來於定不定反問置記，為記別故，隨其所應受領去來現在等義，以是善巧方便力故，引諸眾生令入聖教成熟解脫。
論曰：
此中顯示受領意化化意業相。受相應思能動其心令受苦樂，是故說名受領意業。成所作智受相應思能起化故，名化意業。或相分中現化意業，名化意業。於四記問為記別故，隨其所應如實了知一切問已，領三世等無量法義如實了知，一一自體如實知已，隨其所應一一記別無有顛倒。
言四記者：一、一向記；二、分別記；三、反問記；四、默置記。一向記者，如有問言：「一切生者決定滅耶？佛法僧寶良福田耶？」如是等問應一向記，此義決定。分別記者，如有問
【現代漢語翻譯】 現代漢語譯本 作智相應意業（與智慧相應的意業），能夠引發身業和語業兩種行為，因此從作用上來說，稱為『發起意業』。或者說，這種意業是由智慧所引發的，所以稱為『發起意業』，因為它能發起變化。或者說，智慧的相分顯現得像那些（身業和語業）一樣。這種變化意業是爲了宣說那些對治法，爲了宣說有情眾生的各種行為的對治方法。這裡所說的法，以名、句、字本身作為其自性，因此顯示了名、句、字本身。如來隨順那些有情眾生所喜好的方式來說名身等，使他們產生喜愛和樂於接受的心情，從而發起對治。這就是說，如來在成所作智的相分中顯現變化意業，發起名身等，宣說有情眾生的各種行為的對治方法。由於這種力量，使得那些有情眾生自己的心變得像佛所說的法一樣。深深地產生喜愛和樂於接受的心情，發起對治，因此稱為『發起意業』。 經文說：『又如眾生受領意業，由此眾生感受苦樂。』同樣，如來以成所作智來接受意化業，由此如來對於確定或不確定的問題，採取反問或保持沉默的方式來回答，爲了進行記別，隨其所應地接受過去、未來、現在等的意義。憑藉這種善巧方便的力量，引導眾生進入聖教，使他們成熟並獲得解脫。 論中說： 這裡顯示了受領意化和化意業的相狀。與感受相應的思能觸動眾生的心，使他們感受苦樂，因此稱為『受領意業』。成所作智中與感受相應的思能夠發起變化，因此稱為『化意業』。或者說，在相分中顯現的變化意業，稱為『化意業』。對於四種記問，爲了進行記別，隨其所應地如實了知一切問題之後，領會三世等無量法義，如實了知每一個自體之後，隨其所應地一一記別，沒有顛倒。 所說的四種記是：一、一向記（直接回答）；二、分別記（分別解答）；三、反問記（反問）；四、默置記（保持沉默）。一向記，例如有人問：『一切生者必定會滅亡嗎？佛法僧寶是好的福田嗎？』像這樣的問題應該直接回答，因為這個道理是確定的。分別記，例如有人問：
【English Translation】 English version Acting with intentional actions corresponding to wisdom, which can initiate both physical and verbal actions, is therefore called 'Initiating Intentional Action' in terms of its function. Alternatively, this intentional action is initiated by wisdom, hence it is called 'Initiating Intentional Action' because it can initiate transformations. Or, the aspect of wisdom appears similar to those (physical and verbal actions). This transformative intentional action is for the purpose of proclaiming those antidotes, for proclaiming the antidotes to the various actions of sentient beings. The Dharma spoken here, with name, sentence, and word bodies as its nature, therefore reveals the name, sentence, and word bodies. The Tathagata speaks of name-bodies and so on in accordance with what those sentient beings enjoy, causing them to generate love and joy, thereby initiating antidotes. That is to say, the Tathagata manifests transformative intentional actions in the aspect of Accomplishing Wisdom, initiating name-bodies and so on, proclaiming the antidotes to the various actions of sentient beings. Due to this power, it causes the minds of those sentient beings to become similar to the Dharma spoken by the Buddha. Deeply generating love and joy, initiating antidotes, hence it is called 'Initiating Intentional Action'. The sutra says: 'Moreover, just as sentient beings receive and experience intentional actions, and thereby sentient beings experience suffering and happiness.' Similarly, the Tathagata receives intentional transformative actions with Accomplishing Wisdom, and thereby the Tathagata responds to definite or indefinite questions with counter-questions or silence, for the sake of distinguishing, receiving the meanings of past, future, present, etc., as appropriate. By the power of this skillful means, he leads sentient beings into the Holy Teachings, maturing them and liberating them. The treatise says: Here, the characteristics of receiving intentional transformation and transformative intentional action are shown. Thoughts corresponding to feeling can move their minds, causing them to experience suffering and happiness, hence it is called 'Receiving Intentional Action'. Thoughts corresponding to feeling in Accomplishing Wisdom can initiate transformations, hence it is called 'Transformative Intentional Action'. Or, the transformative intentional action manifested in the aspect is called 'Transformative Intentional Action'. Regarding the four types of questions, for the sake of distinguishing, after truly understanding all questions as appropriate, comprehending the immeasurable meanings of the Dharma of the three times, etc., after truly understanding each self-nature, distinguishing each one as appropriate, without any inversion. The four types of questions are: 1. Direct answer; 2. Differentiated answer; 3. Counter-question; 4. Silent answer. Direct answer, for example, if someone asks: 'Are all those who are born certain to perish? Are the Buddha, Dharma, and Sangha treasures good fields of merit?' Such questions should be answered directly, because this principle is certain. Differentiated answer, for example, if someone asks:
言：「一切滅者定更生耶？佛法僧寶唯有一耶？」如是等問應分別記，此義不定。反問記者，如有問言：「菩薩十地為上為下？佛法僧寶為勝為劣？」如是等問應反問記，汝望何問？默置記者，如有問言：「實有性我為善為惡，石女兒色為黑為白？」如是等問應默置記，不應記故，長戲論故。
應知此中身語化業，或自身相應，或他身相應，或不相應；意化業唯自他相應。由此即釋三種神變，謂神通、教誡、記說神變。此佛化業於一切種恒時隨逐不可思議，作用數量國土差別不思議故，利有情用無休息轉不思議故。一切如來三種化業，為欲成熟有情為先，說名第一方便善巧。是故契經說：「佛世尊名大智藥，能除一切煩惱病故。」
經曰：爾時，妙生菩薩摩訶薩白佛言：「世尊！為獨如來於凈法界受用和合一味事智？而諸菩薩亦能如是？」佛告妙生：「菩薩亦能受用和合一味事智。」
論曰：
今依受用和合一味事智為問。前辯佛地但說如來清凈法界體唯一味，佛鏡智等於中受用和合一味無動無作。妙生菩薩意疑此事，為唯如來？亦通菩薩？故作此問。或前但說有五種法攝大覺地，清凈法界體唯一味，鏡智依此緣此而生無分別故，亦唯一相。平等性智通緣真如離二分別，亦唯一相。其餘二智
【現代漢語翻譯】 現代漢語譯本：他說：『一切滅盡的事物一定會再次產生嗎？佛法僧三寶是唯一的嗎？』對於這樣的問題，應該分別記錄，因為這些問題的答案是不確定的。對於應該反問的問題，例如有人問：『菩薩十地是高還是低？佛法僧三寶是殊勝還是低劣？』對於這樣的問題，應該反問提問者：『你希望得到什麼樣的答案？』對於應該保持沉默的問題，例如有人問：『實有的自性我是善還是惡？石女的女兒的膚色是黑還是白？』對於這樣的問題，應該保持沉默，因為不應該回答，而且會引發無意義的爭論。 應該瞭解，這裡所說的身語化業，或者與自身相應，或者與他身相應，或者不相應；意化業只與自身和他身相應。由此可以解釋三種神變，即神通、教誡神變和記說神變。佛的化業在一切情況下恒常伴隨，不可思議，因為其作用的數量和國土的差別是不可思議的，利益有情的作用是無休止地運轉，不可思議。一切如來的三種化業，以成熟有情為首要目的，被稱為第一方便善巧。因此，契經上說：『佛世尊被稱為大智藥，能夠去除一切煩惱病。』 經文說：當時，妙生菩薩摩訶薩（Myosheng Pusa Mohesa，偉大的妙生菩薩）對佛說：『世尊！只有如來在清凈法界中受用和合一味事智嗎？菩薩也能這樣嗎？』佛告訴妙生：『菩薩也能受用和合一味事智。』 論曰：現在根據受用和合一味事智來提問。前面討論佛地時，只說瞭如來的清凈法界體性是唯一一味的，佛的鏡智（jingzhi，mirror-like wisdom）等在其中受用和合一味，沒有動搖和造作。妙生菩薩懷疑這件事，是隻有如來才能做到，還是菩薩也能做到？所以才提出這個問題。或者前面只說了有五種法攝持大覺地，清凈法界體性是唯一一味的，鏡智依靠它，緣於它而生起，沒有分別，所以也是唯一一相。平等性智（pingdengxingzhi，wisdom of equality）普遍緣于真如，遠離二種分別，也是唯一一相。其餘二智
【English Translation】 English version: He said: 'Are all things that are extinguished certain to be reborn? Are the Buddha (Fo, enlightened one), Dharma (Fa, teachings), and Sangha (Seng, community) the only treasures?' Such questions should be recorded separately, as the answers to these questions are uncertain. For questions that should be countered, such as someone asking: 'Are the ten Bhumi (Shi Di, ten grounds) of a Bodhisattva (Pusa, enlightened being) high or low? Are the Buddha, Dharma, and Sangha superior or inferior?' Such questions should be countered by asking the questioner: 'What kind of answer do you hope to receive?' For questions that should be kept silent, such as someone asking: 'Is the truly existing self good or evil? Is the color of a stone woman's daughter black or white?' Such questions should be kept silent, because they should not be answered and will lead to meaningless arguments. It should be understood that the physical and verbal transformations mentioned here either correspond to oneself, correspond to others, or do not correspond; mental transformations only correspond to oneself and others. From this, the three kinds of miraculous transformations can be explained, namely, the miraculous transformations of supernatural powers, teachings, and predictions. The Buddha's transformations constantly accompany all situations, are inconceivable, because the number of their functions and the differences in lands are inconceivable, and the function of benefiting sentient beings is ceaselessly revolving, inconceivable. The three kinds of transformations of all Tathagatas (Rulai, thus-gone ones), with the primary purpose of maturing sentient beings, are called the first skillful means. Therefore, the Sutra (Qijing, scripture) says: 'The Buddha World-Honored One is called the great wisdom medicine, capable of removing all afflictions and illnesses.' The Sutra says: At that time, the Bodhisattva Mahasattva (Pusa Mohesa, great enlightened being) Myosheng (Myosheng, wonderful birth) said to the Buddha: 'World-Honored One! Is it only the Tathagata who enjoys the unified taste of reality-wisdom (yiwei shizhi, one taste of reality-wisdom) in the pure Dharma realm (jingfa jie, pure dharma realm)? Can Bodhisattvas also do this?' The Buddha told Myosheng: 'Bodhisattvas can also enjoy the unified taste of reality-wisdom.' The Treatise says: Now, the question is based on the enjoyment of the unified taste of reality-wisdom. In the previous discussion of the Buddha-ground, it was only said that the nature of the Tathagata's pure Dharma realm is uniquely one taste, and the Buddha's mirror-like wisdom (jingzhi, mirror-like wisdom), etc., enjoy the unified taste within it, without movement or creation. The Bodhisattva Myosheng doubted this matter, whether it is only possible for the Tathagata or also possible for Bodhisattvas? Therefore, this question was asked. Or, it was only said earlier that there are five dharmas that encompass the great enlightenment ground, the nature of the pure Dharma realm is uniquely one taste, and the mirror-like wisdom arises relying on it and conditioned by it, without discrimination, so it is also uniquely one aspect. The wisdom of equality (pingdengxingzhi, wisdom of equality) universally conditions Suchness (zhenru, suchness), free from two kinds of discrimination, and is also uniquely one aspect. The remaining two wisdoms
為饒益他，亦依真如無異分別，亦唯一相。如是唯佛受用和合一味事智，應不通余，為欲審定故作此問。此中既言，于凈法界受用和合一味事智，證知于余無有受用和合一味智。能受用、所應受用和合一味真如境界，故名受用。共同一事，故名為和。雖同一事或復離別，為顯于中常不離別，故復言合。所緣能緣平等平等，畢竟和合不離別故。味者堅實，即所受用所緣法界真如一味。事謂事用，智者即是能受用智。正取鏡智、平等性智，兼取餘二，多緣真故。或一味者，能受用智無分別故。事者是果，緣凈法界而生起故。或能受用即是舍受，無苦無樂平等一類，故名一味。事者果也，即此相應圓鏡智等，由彼力生故名彼果。或是行舍無功用相，於一切處一味而轉，能受用智說名事智。或智自能領受己體，故名受用，自他二種分別無故，說名一味，事者果也，從眾因緣，遠離二想恒時轉故。
菩薩亦能等者，此中意說，受用和合一味事智非獨如來，若諸菩薩亦能如是。云何但言有五種法攝大覺地？此中意說，佛地唯是五法所攝，不說五法唯攝佛地，亦能攝諸菩薩地故。
經曰：妙生菩薩復白佛言：「何等菩薩受用和合一味事智？」佛告妙生：「證得無生法忍菩薩。由彼菩薩無生法中，得忍解時對治二想，由遣
【現代漢語翻譯】 現代漢語譯本：爲了利益他人，也同樣依據真如，沒有差異分別，也是唯一之相。像這樣唯有佛才能受用、和合、一味的事智，應該不與其他相通。爲了審慎確定，所以才提出這個問題。這裡既然說，在清凈法界受用、和合、一味的事智，就可以得知在其他地方沒有受用、和合、一味的智慧。能受用、所應受用和合為一味的真如境界，所以名為『受用』。共同一件事，所以名為『和』。即使是同一件事，或許也會分離，爲了顯示其中常不分離，所以又說『合』。所緣和能緣平等平等，畢竟和合不分離的緣故。『味』是堅實的意思，即所受用的所緣法界真如一味。『事』是指事用，『智』就是能受用的智慧。主要指鏡智、平等性智，也兼指其餘二智，因為它們多緣于真如。或者說『一味』，是因為能受用的智慧沒有分別的緣故。『事』是果，因為緣于清凈法界而生起。或者能受用就是舍受，沒有苦也沒有樂，平等一類，所以名為『一味』。『事』是果，即與此相應的圓鏡智等，由它們的力量產生，所以說是它們的果。或者是行舍，沒有功用之相，在一切處一味地運轉，能受用的智慧被稱為事智。或者智慧自己能夠領受自己的本體，所以名為『受用』，因為自他和二種分別都沒有，所以名為『一味』，『事』是果，從眾多因緣，遠離二種想法，恒常運轉的緣故。 菩薩也能等同，這裡的意思是說，受用、和合、一味的事智並非只有如來才有，如果各位菩薩也能這樣。為什麼只說有五種法攝持大覺地？這裡的意思是說，佛地只是被五法所攝持，不是說五法只能攝持佛地，也能攝持各位菩薩的地。 經中說：妙生菩薩又對佛說：『什麼樣的菩薩能受用、和合、一味的事智？』佛告訴妙生：『證得無生法忍的菩薩。因為那些菩薩在無生法中，得到忍解的時候，對治了二種想法，因為遣除了...
【English Translation】 English version: For the benefit of others, it also relies on Suchness (Tathata), without differing distinctions, and is also the only aspect. Such is the enjoyment, union, and single taste of the activity-wisdom (事智) that only the Buddha can experience; it should not be accessible to others. This question is posed for careful confirmation. Since it is said here that in the pure Dharma realm, there is enjoyment, union, and single taste of activity-wisdom, it can be known that there is no enjoyment, union, and single taste of wisdom elsewhere. The enjoyer, the enjoyed, and the union into a single taste of the realm of Suchness are called 'enjoyment'. Sharing a common matter is called 'union'. Even if it is the same matter, it may be separated; to show that it is always inseparable, it is again called 'union'. The object of cognition and the subject of cognition are equal and equal, ultimately united and inseparable. 'Taste' means solidity, which is the single taste of Suchness of the Dharma realm, the object of enjoyment. 'Activity' refers to function, and 'wisdom' is the wisdom that can enjoy. It mainly refers to the Mirror Wisdom (鏡智) and the Wisdom of Equality (平等性智), and also includes the other two, because they are mostly related to Suchness. Or 'single taste' means that the wisdom that can enjoy has no distinctions. 'Activity' is the result, because it arises from the pure Dharma realm. Or the enjoyment is equanimity (舍受), without suffering or joy, equally of one kind, so it is called 'single taste'. 'Activity' is the result, which is the corresponding Perfect Mirror Wisdom, etc., produced by their power, so it is called their result. Or it is the equanimity of practice, without the appearance of effort, revolving in one taste in all places; the wisdom that can enjoy is called activity-wisdom. Or wisdom itself can receive its own essence, so it is called 'enjoyment'; because there is no distinction between self and other, it is called 'single taste'; 'activity' is the result, from many causes and conditions, away from dualistic thoughts, constantly revolving. The Bodhisattvas can also be equal; the meaning here is that the enjoyment, union, and single taste of activity-wisdom are not exclusive to the Tathagata. If the Bodhisattvas can also be like this, why is it only said that there are five dharmas that encompass the Great Enlightenment Ground (大覺地)? The meaning here is that the Buddha Ground is only encompassed by the five dharmas, not that the five dharmas can only encompass the Buddha Ground, but can also encompass the grounds of the Bodhisattvas. The Sutra says: Wonderful Birth Bodhisattva (妙生菩薩) again said to the Buddha: 'What kind of Bodhisattvas can enjoy, unite, and have a single taste of activity-wisdom?' The Buddha told Wonderful Birth: 'Bodhisattvas who have attained the forbearance of non-origination (無生法忍). Because those Bodhisattvas, in the Dharma of Non-Origination, when they obtain forbearance and understanding, counteract dualistic thoughts, because they eliminate...'
自他二種想故，得平等心。從此已上彼諸菩薩，自他異想不復現前，受用和合一味事智。」
論曰：
為顯示得大乘無生法忍菩薩，或住功用有加行道菩薩，未有受用和合一味事智，故復問言：「何等菩薩受用和合一味事智？」證得無生法忍菩薩，謂從初地已上菩薩，證得二空所顯真如，觀一切法遍計所執本性無生亦無有滅，本來寂靜自性涅槃，受用和合一味事智。非如二乘見道現觀，但證生空所顯真如，未證法空所顯真理，未能現觀諸法平等受用和合一味事智。地前菩薩亦未能證，未見真如，和合一味平等性智未現行故。有義，初地已上菩薩復有三種：一、初發心，謂在初地，已入見道正性離生，真無漏心創現行故；二、已修行，謂上六地，已得修道，進修行故；三、不退轉，謂上三地，修道已滿，離諸功用無加行道任運現前，一切煩惱畢竟不起，唸唸勝進無退轉故。此中唯取八地已上，觀一切法本來無生今亦不起，得上品忍一向清凈，恒起無漏任運而轉，由得此故說名證得無生法忍。如契經言：「八地已上諸菩薩眾，離法想故無我我所，觀一切法非常無常，無生無起、自他平等。」乃至廣說。由得任運二想對治，於一切處得平等心。從此已上離二想故，離諸功用及加行故，一向無漏極清凈故，無分別
【現代漢語翻譯】 現代漢語譯本 『由於對自身和他人的兩種想法，才能獲得平等心。從那以後，那些菩薩們，自身和他人的差異想法不再出現，體驗到融合統一的事智。』
論曰：
爲了顯示獲得大乘無生法忍（anutpāda-dharma-kṣānti）的菩薩，或者安住于功用有加行道的菩薩，尚未體驗到融合統一的事智，所以再次提問：『什麼樣的菩薩體驗到融合統一的事智？』 證得無生法忍的菩薩，指的是從初地（prathamā bhūmi）以上的菩薩，他們證得了二空（dvisūnyatā）所顯現的真如（tathatā），觀察一切法都是遍計所執（parikalpita）的本性，無生也無滅，本來寂靜，自性涅槃（prakṛti-nirvāṇa），體驗到融合統一的事智。不像二乘（dvayāna）見道現觀，僅僅證得生空（ātma-śūnyatā）所顯現的真如，沒有證得法空（dharma-śūnyatā）所顯現的真理，不能現觀諸法平等，體驗到融合統一的事智。地前菩薩（bhūmi-pūrva bodhisattva）也不能證得，因為沒有見到真如，融合統一的平等性智沒有現行。有一種觀點認為，初地以上的菩薩又有三種：一、初發心，指的是在初地，已經進入見道（darśana-mārga），正性離生，真正的無漏心（anāsrava-citta）剛剛開始現行；二、已修行，指的是上六地，已經得到修道（bhāvanā-mārga），不斷修行；三、不退轉，指的是上三地，修道已經圓滿，脫離了各種功用，無加行道（anabhisaṃkhāra-mārga）任運現前，一切煩惱（kleśa）畢竟不再生起，唸唸勝進，沒有退轉。這裡只取八地（aṣṭamī bhūmi）以上，觀察一切法本來無生，現在也不生起，得到上品忍，一向清凈，恒常生起無漏，任運而轉，因為得到這個，所以說名為證得無生法忍。如契經所說：『八地以上的諸菩薩眾，脫離了法想，所以沒有我我所（ātmātmīya），觀察一切法非常無常，無生無起、自他平等。』乃至廣說。由於得到任運的二想對治，在一切處得到平等心。從那以後，脫離了二想，脫離了各種功用和加行，一向無漏，極其清凈，沒有分別。
【English Translation】 English version 『Because of the two kinds of thoughts, self and other, one obtains a mind of equality. From then on, those Bodhisattvas, the different thoughts of self and other no longer appear, and they experience the wisdom of unified oneness.』
Treatise says:
To show that Bodhisattvas who have attained the great vehicle's Anutpāda-dharma-kṣānti (無生法忍, forbearance of the unarisen dharma), or Bodhisattvas who abide in the path of effort with exertion, have not yet experienced the wisdom of unified oneness, it is asked again: 『What kind of Bodhisattvas experience the wisdom of unified oneness?』 Bodhisattvas who have attained Anutpāda-dharma-kṣānti, refers to Bodhisattvas from the first bhūmi (初地, Joyful Ground) onwards, who have attained the Suchness (真如, tathatā) revealed by the two emptinesses (二空, dvisūnyatā), observing that all dharmas are of the nature of the merely imputed (遍計所執, parikalpita), neither arising nor ceasing, originally tranquil, and of the nature of Nirvana (涅槃, prakṛti-nirvāṇa), experiencing the wisdom of unified oneness. Unlike the direct realization of the path of seeing (見道, darśana-mārga) of the two vehicles (二乘, dvayāna), which only realizes the Suchness revealed by the emptiness of self (生空, ātma-śūnyatā), and has not realized the truth revealed by the emptiness of dharmas (法空, dharma-śūnyatā), they cannot directly realize the equality of all dharmas and experience the wisdom of unified oneness. Bodhisattvas before the bhūmis (地前, bhūmi-pūrva) also cannot attain it, because they have not seen Suchness, and the wisdom of unified oneness has not manifested. Some say that Bodhisattvas above the first bhūmi have three types: first, those who have just generated the mind of enlightenment, referring to those on the first bhūmi, who have already entered the path of seeing, are definitely liberated from birth, and whose true undefiled mind (無漏心, anāsrava-citta) has just begun to manifest; second, those who are already practicing, referring to the upper six bhūmis, who have already attained the path of cultivation (修道, bhāvanā-mārga) and are continuously practicing; third, those who are irreversible, referring to the upper three bhūmis, whose path of cultivation is already complete, who are free from all effort, and whose path of no exertion (無加行道, anabhisaṃkhāra-mārga) manifests spontaneously, all afflictions (煩惱, kleśa) ultimately no longer arise, and they progress without regression. Here, only those above the eighth bhūmi (八地, aṣṭamī bhūmi) are taken, who observe that all dharmas are originally unarisen and do not arise now either, have attained the highest forbearance, are always pure, constantly arise undefiled, and turn spontaneously, and because of attaining this, they are said to have attained Anutpāda-dharma-kṣānti. As the sutra says: 『The Bodhisattvas above the eighth bhūmi, because they are free from the thought of dharmas, have no self or what belongs to self (我我所, ātmātmīya), and observe that all dharmas are neither permanent nor impermanent, neither arising nor ceasing, and that self and other are equal.』 And so on. Because of attaining the spontaneous antidote to the two thoughts, they obtain a mind of equality in all places. From then on, because they are free from the two thoughts, free from all effort and exertion, always undefiled, and extremely pure, they have no discrimination.
智已得自在任運轉故，方得說名受用和合一味事智。初地菩薩雖已證得自他平等，而有功用加行作意，未清凈故而未建立。
經曰：妙生菩薩復白佛言：「唯愿如來，廣說譬喻，令諸菩薩悟甚深義，隨所化緣廣宣流佈，令諸眾生聞已疾悟無生法忍。」
論曰：
妙生菩薩為令上義因譬喻門明瞭易見，諸菩薩等聞是法已悟甚深義悟無生忍，故復請問。
經曰：佛告妙生：「譬如三十三天未入雜林，終不能于若事若受無我我所和合受用。若入雜林，即無分別隨意受用。由此雜林有如是德，能令諸天入此林者，天諸果報若事若受，無所思惟和合受用。如是菩薩若未證得無生法忍，終不能得平等之心、平等之舍，乃與一切聲聞獨覺無有差別，有二想故，彼不能住受用和合一味事智。若已證得無生法忍，遣二想故得平等心，遂與聲聞獨覺差別，由平等心而能住舍受用和合一味事智。」
論曰：
三十三天有一雜林，諸天和合福力所感，令諸天眾不在此林，宮殿等事業樂等受勝劣有異，有我我所差別受用。若在此林，若事若受都無勝劣，皆同上妙無我我所，和合受用能令平等，和合受用故名雜林。此由諸天各修平等和合福業增上力故，令彼諸天阿賴耶識變現此林，同處同時同一相狀。由此雜
【現代漢語翻譯】 現代漢語譯本： 當智慧達到自在，能夠隨意運轉時，才能被稱作受用和合一味事智。初地菩薩雖然已經證得自他平等，但因為還有功用加行作意，未能完全清凈，所以還不能建立這種智慧。
經文說：妙生菩薩再次對佛說：『唯愿如來，廣泛地用譬喻來說明，讓各位菩薩領悟這甚深的意義，隨著所教化的因緣廣泛地宣揚流佈，讓一切眾生聽聞后迅速領悟無生法忍。』
論中說：
妙生菩薩爲了使上面的意義通過譬喻更容易明白，讓各位菩薩等聽聞此法后領悟甚深的意義，領悟無生忍，所以再次請問。
經文說：佛告訴妙生：『譬如三十三天（Trayastrimsa，欲界六天中的第二天）未進入雜林，始終不能在事業和享受上，無我我所地和合受用。如果進入雜林，就沒有分別，可以隨意受用。因為這個雜林有這樣的功德，能讓進入此林的諸天，對於他們的果報，無論是事業還是享受，都不用思惟，就能和合受用。如同菩薩如果未證得無生法忍，始終不能得到平等之心、平等之舍，乃至與一切聲聞（Sravaka，聽聞佛法而修道者）、獨覺（Pratyekabuddha，不依師教，自己覺悟者）沒有差別，因為有二元對立的想法，所以他們不能安住于受用和合一味事智。如果已經證得無生法忍，遣除了二元對立的想法，得到平等心，就與聲聞、獨覺有了差別，因為有平等心，所以能夠安住于舍，受用和合一味事智。』
論中說：
三十三天有一個雜林，是諸天和合的福力所感召的，使得諸天眾不在此林時，宮殿等事業和快樂等享受有勝劣的差異，有我我所的差別受用。如果在此林中，無論是事業還是享受，都沒有勝劣之分，都同樣是上妙的，沒有我我所，和合受用能使他們平等，因為和合受用，所以叫做雜林。這是由於諸天各自修習平等和合的福業，增上力的緣故，使得那些諸天的阿賴耶識（Alaya-vijnana，第八識，藏識）變現出這個林，在同一處、同一時間，呈現出同一相狀。因此這個雜
【English Translation】 English version: When wisdom attains freedom and can be wielded at will, it can then be called the 'experiencing, harmonizing, one-flavored activity-wisdom'. Although a Bodhisattva (enlightenment being) of the first ground has already realized the equality of self and others, this wisdom is not yet established because there is still effortful application and intentional activity that is not yet purified.
The Sutra says: 'Wonderful Birth Bodhisattva then said to the Buddha: 'May the Tathagata (Thus Come One, an epithet of the Buddha), widely explain through metaphors, so that all Bodhisattvas may awaken to the profound meaning, and widely propagate and disseminate it according to their respective karmic connections, so that all sentient beings, upon hearing it, may quickly awaken to the forbearance of non-origination of dharmas (phenomena).'
The Treatise says:
Wonderful Birth Bodhisattva, in order to make the above meaning clear and easy to understand through the gate of metaphors, so that all Bodhisattvas and others, upon hearing this Dharma (teachings), may awaken to the profound meaning and awaken to the forbearance of non-origination, therefore asks again.
The Sutra says: The Buddha told Wonderful Birth: 'For example, the Trayastrimsa (the Heaven of Thirty-Three, the second heaven in the desire realm) gods, before entering the Mixed Grove, can never experience and enjoy things and sensations in a harmonized way, free from the notions of 'I' and 'mine'. If they enter the Mixed Grove, they have no discrimination and can enjoy at will. Because this Mixed Grove has such merit, it enables the gods who enter this grove to experience and enjoy their karmic rewards, whether they are activities or sensations, in a harmonized way without any thought. Similarly, if a Bodhisattva has not attained the forbearance of non-origination, they can never attain the mind of equality, the relinquishment of equality, and are no different from all Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), because they have dualistic thoughts, they cannot abide in and experience the harmonized, one-flavored activity-wisdom. If they have already attained the forbearance of non-origination, having eliminated dualistic thoughts, they attain the mind of equality, and thus are different from Sravakas and Pratyekabuddhas, and because of the mind of equality, they are able to abide in relinquishment and experience the harmonized, one-flavored activity-wisdom.'
The Treatise says:
The Trayastrimsa gods have a Mixed Grove, which is brought about by the combined meritorious power of the gods, so that when the gods are not in this grove, their palaces and other activities, and their enjoyment of happiness, have differences in superiority and inferiority, and they experience things with the distinction of 'I' and 'mine'. If they are in this grove, whether it is activities or sensations, there is no superiority or inferiority, all are equally sublime, without 'I' and 'mine', and harmonized enjoyment enables them to be equal. Because of harmonized enjoyment, it is called the Mixed Grove. This is because the gods each cultivate equal and harmonized meritorious deeds, and due to the increasing power of these deeds, the Alaya-vijnana (storehouse consciousness) of those gods manifests this grove, in the same place, at the same time, with the same appearance. Therefore, this
林增上力故，令彼轉識亦同變現，雖各受用而謂無別。如是地前菩薩、二乘，未證二空所顯真如無生法忍，有見道斷差別執故，未離自他差別二想，未得無漏平等性智相應之心平等受舍，或復行舍，故不能住受用和合一味事智。有義，七地已下菩薩，猶有功用有加行道，猶有微細煩惱現行，未清凈故，未得任運無生法忍、妙觀察智相應平等，若心若舍，故不能住受用和合一味事智。
經曰：「複次，妙生！譬如種種大小眾流未入大海，各別所依異水少水，水有增減，隨其水業所作各異，少分依持水族生命。若入大海無別所依，水無差別、水無限量、水無增減、所作業一，廣大依持水族生命。如是菩薩若未證入如來清凈法界大海，各別所依異智少智智有增減，隨其智業所作各異，少分眾產生熟善根之所依止。若已證入如來清凈法界大海，無別所依，智無差別、智無限量、智無增減，受用和合一味事智，無量眾產生熟善根之所依止。」
論曰：
大眾流者，謂殑伽等四種大河。小眾流者，謂余小河。未入大海各別所依者，種種地方為所依故。異水者，清濁灰美，水差別故。少水者，望大海故。水有增減者，少雨多雨時差別故。隨其水業所作各異者，種種氣味勢力成熟有差別故。少分依持水族生命者，少
【現代漢語翻譯】 現代漢語譯本：由於林的增上力，使得那些轉識也一同變現，雖然各自受用卻認為沒有差別。像這樣，地上菩薩之前的菩薩和二乘，沒有證得二空（人空和法空）所顯現的真如無生法忍，因為有見道所斷的差別執著，所以沒有離開自他差別的兩種想法，沒有得到與無漏平等性智相應的心平等受舍，或者進一步的行舍，所以不能安住于受用和合一味事智。 有一種觀點認為，七地以下的菩薩，還有功用和加行道，還有微細的煩惱現行，因為沒有清凈，所以沒有得到任運無生法忍、妙觀察智相應的平等，無論是心還是舍，所以不能安住于受用和合一味事智。
經中說：『再者，妙生（菩薩名）！譬如種種大小眾流沒有流入大海時，各自有不同的所依，水質不同，水量也少，水有增減變化，隨著各自的水業所作而各不相同，只能少部分地依持水族生命。如果流入大海，就沒有不同的所依，水沒有差別，水沒有，水沒有增減，所作業也相同，能夠廣大地依持水族生命。像這樣，菩薩如果沒有證入如來清凈法界大海，各自有不同的所依，智慧不同，智慧也少，智慧有增減變化，隨著各自的智業所作而各不相同，只能少部分地作為眾產生熟善根的依止。如果已經證入如來清凈法界大海，就沒有不同的所依，智慧沒有差別，智慧沒有，智慧沒有增減，受用和合一味事智，能夠無量地作為眾產生熟善根的依止。』
論中說：
大眾流，指的是殑伽（Ganga，恒河）等四種大河。小眾流，指的是其他小河。未入大海各自有不同的所依，是因為種種地方作為它們的所依。異水，指的是清澈、渾濁、甘甜、美好等水的差別。少水，是相對於大海而言。水有增減，是因為少雨和多雨時節的差別。隨著各自的水業所作而各不相同，是因為種種氣味和勢力成熟有差別。少部分地依持水族生命，是因為少
【English Translation】 English version: Because of the increasing power of the forest, those transformed consciousnesses also manifest together, although they each experience it differently, they consider there to be no difference. Like this, Bodhisattvas before the Bhumis (stages of the Bodhisattva path) and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), have not realized the true suchness of non-origination (anutpāda-dharma-kṣānti) revealed by the two emptinesses (emptiness of self and emptiness of phenomena), because they have the differentiated attachments severed by the path of seeing, so they have not left behind the two thoughts of self and other differences, have not obtained the mind's equal acceptance and relinquishment corresponding to the non-outflow equality wisdom, or further practice relinquishment, so they cannot abide in the experiencing, harmonizing, one-flavored wisdom of affairs (eka-rasa-jñāna). One view holds that Bodhisattvas below the seventh Bhumi still have effort and the path of application, still have subtle afflictions manifesting, because they are not purified, so they have not obtained the effortless non-origination dharma-kṣānti, the equality corresponding to the wonderful observing wisdom (pratisaṃvidā), whether it is mind or relinquishment, so they cannot abide in the experiencing, harmonizing, one-flavored wisdom of affairs.
The Sutra says: 'Furthermore, Myoushou (a Bodhisattva's name)! It is like various large and small streams that have not entered the great ocean, each having different supports, different waters, little water, water increasing and decreasing, each differing according to their water karma, supporting the lives of aquatic creatures in small part. If they enter the great ocean, there is no different support, the water has no difference, the water has no , the water has no increase or decrease, the work done is the same, greatly supporting the lives of aquatic creatures. Like this, if Bodhisattvas have not realized entry into the great ocean of the Tathagata's pure dharma realm, each has different supports, different wisdom, little wisdom, wisdom increasing and decreasing, each differing according to their wisdom karma, only partially supporting the maturation of good roots of sentient beings. If they have already realized entry into the great ocean of the Tathagata's pure dharma realm, there is no different support, wisdom has no difference, wisdom has no , wisdom has no increase or decrease, experiencing, harmonizing, one-flavored wisdom of affairs, limitlessly supporting the maturation of good roots of sentient beings.'
The Treatise says:
The great streams refer to the four great rivers such as the Ganga (Ganges River). The small streams refer to other small rivers. 'Not entered the great ocean, each having different supports' means that various places are their supports. 'Different waters' refers to the differences in water such as clear, turbid, sweet, and beautiful. 'Little water' is in relation to the great ocean. 'Water increasing and decreasing' is due to the differences in times of little rain and much rain. 'Each differing according to their water karma' is because various flavors and powers mature differently. 'Supporting the lives of aquatic creatures in small part' is because of the small
數少量水族有情所依持故。若入大海無別所依等者，與前所說一切相違，應知其相。廣大依持者，此依數廣量大而說。如是菩薩未證如來法界大海者，未證諸佛清凈法界。各別所依者，別別如來為所依故。異智者，各別勝解所修成故。少智者，望佛智故。智有增減者，諸地相望有勝劣故，及定相望有勝劣故。隨其智業所作各異者，諸菩薩定數量別故，所作各異，隨諸菩薩勝解勢力，緣有情界能有所作。過此不轉，是故各異。少分眾生等者，少數少量成熟善根所依止故，由諸菩薩增上力故，隨分令他善根成熟。諸菩薩定望如來定，數量少故，化諸有情利樂亦少。若證如來法界大海者，已證諸佛清凈法界。無別所依者，清凈真如為所依故，無漏界中不可建立諸佛有異，何況菩薩。智無差別者，圓鏡智等皆相似故，無有自他分別異故。智無限量者，了達無邊所知境故。智無增減者，等清凈故，遍知境界無少多故。受用和合一味事智者，平等智等一切所作皆相似故。無量眾生等者，若數若量皆無量故，福德智慧無盡資糧皆平等故。由得法身，窮生死際一切有情成熟善根所依止故。
前後二喻有差別者，有義，前喻說諸菩薩未入已入或歡喜地或不動地；后大海喻，說諸菩薩未入已入或不動地或如來地。有義，二喻同說菩薩
【現代漢語翻譯】 現代漢語譯本 因為少數水族有情眾生需要依靠它才能生存。如果進入大海后沒有其他依靠等等，就與前面所說的一切相違背，應當瞭解其中的道理。『廣大依持』是指依靠的數量多、規模大而說的。就像菩薩沒有證得如來法界大海一樣，也就是沒有證得諸佛清凈法界。『各別所依』是指以不同的如來作為依靠。『異智』是指由各自不同的殊勝理解所修成。『少智』是相對於佛的智慧而言。『智有增減』是指各個菩薩地的境界相互比較有勝劣之分，以及禪定相互比較也有勝劣之分。『隨其智業所作各異』是指諸菩薩的禪定數量不同，所以所作的事情也各不相同，隨著諸菩薩殊勝理解的力量，能夠對有情眾生界有所作為。超過這個範圍就無法轉變，所以各有差異。『少分眾生等』是指少數、少量的眾生依靠它來成熟善根，由於諸菩薩增上力的緣故，隨分隨力地令其他眾生的善根成熟。諸菩薩的禪定相對於如來的禪定，數量很少，所以教化諸有情眾生，給予他們的利益和安樂也少。如果證得如來法界大海，就已證得諸佛清凈法界。『無別所依』是指以清凈真如作為依靠，在無漏界中無法建立諸佛之間的差異，更何況是菩薩。『智無差別』是指圓鏡智等都相似，沒有自他分別的差異。『智無**』是指了達無邊無際的所知境。『智無增減』是指平等清凈，普遍了知境界沒有多少之分。『受用和合一味事智』是指平等智等一切所作的事情都相似。『無量眾生等』是指無論數量還是規模都無量，福德智慧無盡的資糧都平等。由於獲得法身，窮盡生死之際，一切有情眾生都依靠它來成熟善根。 前後兩個比喻有差別，有一種觀點認為，前面的比喻是說諸菩薩未入、已入或者歡喜地、或者不動地；後面的大海比喻，是說諸菩薩未入、已入或者不動地、或者如來地。也有觀點認為，兩個比喻都是說菩薩。
【English Translation】 English version Because a small number of aquatic sentient beings rely on it for survival. If, upon entering the great ocean, there is no other reliance, etc., it contradicts everything stated earlier; one should understand its meaning. 'Vast reliance' refers to reliance that is broad in number and large in scale. It is like a Bodhisattva not having realized the Tathagata's (如來) Dharma-realm ocean, meaning not having realized the pure Dharma-realm of all Buddhas. 'Separate reliance' means relying on different Tathagatas. 'Different wisdom' refers to wisdom cultivated through different superior understandings. 'Little wisdom' is in comparison to the wisdom of the Buddha. 'Wisdom has increase and decrease' means that the levels of Bodhisattva grounds are superior or inferior in relation to each other, and the samadhis (定) are also superior or inferior in relation to each other. 'According to their wisdom and actions, what they do is different' means that the number of samadhis of the Bodhisattvas is different, so what they do is also different; according to the power of the superior understanding of the Bodhisattvas, they can act upon the realm of sentient beings. Beyond this, they cannot transform, so they are different. 'A small portion of sentient beings, etc.' refers to a small number and amount of sentient beings relying on it to mature their roots of virtue; due to the increasing power of the Bodhisattvas, they cause the roots of virtue of other sentient beings to mature according to their capacity. The samadhis of the Bodhisattvas are few in number compared to the samadhi of the Tathagata, so their teaching of sentient beings and the benefit and happiness they give them are also small. If one realizes the Tathagata's Dharma-realm ocean, one has realized the pure Dharma-realm of all Buddhas. 'No separate reliance' means relying on pure Suchness (真如); in the realm of no outflows, it is impossible to establish differences between Buddhas, let alone Bodhisattvas. 'Wisdom has no difference' means that the Mirror-like Wisdom (圓鏡智), etc., are all similar, and there is no difference of self and other. 'Wisdom has no **' means understanding the boundless realm of knowable objects. 'Wisdom has no increase or decrease' means that it is equally pure, and universally knowing the realm has no little or much. 'Experiencing harmonious and unified wisdom' means that everything done by the Equality Wisdom (平等智), etc., is similar. 'Countless sentient beings, etc.' means that both the number and scale are countless, and the inexhaustible resources of merit and wisdom are all equal. Because of obtaining the Dharma-body (法身), to the end of samsara (生死), all sentient beings rely on it to mature their roots of virtue. There is a difference between the two analogies before and after. One view is that the previous analogy refers to Bodhisattvas who have not entered, have entered, or are at the Ground of Joy (歡喜地) or the Immovable Ground (不動地); the later analogy of the great ocean refers to Bodhisattvas who have not entered, have entered, or are at the Immovable Ground or the Tathagata Ground. Another view is that both analogies refer to Bodhisattvas.
未得已得無生法忍，前說菩薩功德稠密喻如雜林，后說菩薩功德無盡喻如大海。
佛地經論卷第六 大正藏第 26 冊 No. 1530 佛地經論
佛地經論卷第七
親光菩薩等造
大唐三藏法師玄奘奉 詔譯
經曰：爾時世尊而說頌曰。
論曰：
當說四頌總攝上義，略顯佛地凈法界相。如來地中一切有為無為功德，皆是清凈法界攝持，皆是清凈法界之相，所相能相俱名相故。於四頌中，前三頌半別顯其相，後半總結。別顯相中，有義此中初半顯示清凈法界，次半顯示大圓鏡智，次半顯示平等性智，次半顯示妙觀察智，次半顯示成所作智，次半顯示四智所攝眷屬功德，後半顯示五法所成三身差別。復有義者，此中顯示清凈法界，有六種相，總攝一切佛地功德，謂自性相、因相、果相、若作業相、若相應相、若差別相，如其次第，初有一頌，余各半頌。
經曰：一切法真如，二障清凈相。
論曰：
有義此顯清凈法界，謂一切法空無我性所顯真如，永離二障本性清凈，今復離染，能為一切善法所依，是故說名清凈法界。一切法者，謂世出世有漏無漏蘊界處等。真如即是諸法實性無顛倒性，與一切法不一不異，體唯一味，隨相分多。
或
【現代漢語翻譯】 現代漢語譯本 未獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟）時，前面說菩薩（Bodhisattva，為救度眾生而發願成佛的人）的功德稠密，比喻像茂密的雜樹林；後面說菩薩的功德無盡，比喻像大海。
《佛地經論》卷第六 大正藏第26冊 No. 1530 《佛地經論》
《佛地經論》卷第七
親光菩薩等造
大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉 詔譯
經曰：爾時世尊（Bhagavan，佛的尊稱）而說頌曰。
論曰：
當說四頌，總括上面的意義，簡略地顯示佛地（Buddha-bhumi，佛的境界）清凈法界（Dharmadhatu，一切法的本體）的相。如來（Tathagata，佛的稱號之一）地中的一切有為（Samvritti，因緣和合而生的事物）無為（Asamvritta，不依賴因緣的事物）功德，都是清凈法界所攝持，都是清凈法界的相，所相和能相都名為相的緣故。在這四頌中，前三頌半分別顯示其相，後半頌總結。在分別顯示相中，有一種說法是，這其中最初的半頌顯示清凈法界，其次的半頌顯示大圓鏡智（Adarsa-jnana，如明鏡般反映一切的智慧），其次的半頌顯示平等性智（Samata-jnana，認識到一切事物平等性的智慧），其次的半頌顯示妙觀察智（Pratyaveksana-jnana，能夠精妙觀察一切事物的智慧），其次的半頌顯示成所作智（Krtyanusthana-jnana，成就一切應作之事的智慧），其次的半頌顯示四智所攝的眷屬功德，後半頌顯示五法（五種法性）所成的三身（Trikaya，佛的三種身）差別。又有另一種說法是，這其中顯示清凈法界有六種相，總括一切佛地功德，即自性相、因相、果相、作業相、相應相、差別相，按照這樣的順序，最初有一頌，其餘各半頌。
經曰：一切法真如（Tathata，諸法的真實如是之性），二障（二種障礙，煩惱障和所知障）清凈相。
論曰：
有一種說法是，這顯示清凈法界，即一切法空無我性（Anatta，沒有永恒不變的自我）所顯的真如，永遠脫離二障，本性清凈，現在又脫離染污，能夠成為一切善法所依，因此說名為清凈法界。一切法，是指世間和出世間有漏（Sasrava，有煩惱的）無漏（Anasrava，沒有煩惱的）的蘊（Skandha，構成個體的要素）、界（Dhatu，構成世界的要素）、處（Ayatana，感覺器官和感覺對像）等。真如就是諸法的實性，沒有顛倒性，與一切法不一不異，體性唯一，隨順現象而有多種差別。
或者
【English Translation】 English version Before attaining Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), the previous section described the dense merits of a Bodhisattva (a being who aspires to Buddhahood for the sake of all beings) as being like a dense mixed forest, and the latter section described the endless merits of a Bodhisattva as being like a vast ocean.
Treatise on the Buddha-bhumi Sutra, Volume 6 Taisho Tripitaka, Volume 26, No. 1530, Treatise on the Buddha-bhumi Sutra
Treatise on the Buddha-bhumi Sutra, Volume 7
Composed by the Bodhisattva Pranakara and others
Translated under imperial decree by the Tripitaka Master Xuanzang (a famous translator of Buddhist scriptures in the Tang Dynasty) of the Great Tang Dynasty
The Sutra says: At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) spoke in verse, saying:
The Treatise says:
Four verses should be spoken to summarize the above meaning, briefly revealing the aspect of the Pure Dharmadhatu (the realm of reality, the essence of all phenomena) of the Buddha-bhumi (the realm of the Buddha). All conditioned (Samvritti, things that arise from causes and conditions) and unconditioned (Asamvritta, things that do not depend on causes and conditions) merits in the Tathagata's (one of the titles of the Buddha) land are upheld by the Pure Dharmadhatu and are aspects of the Pure Dharmadhatu, because both the object and subject of the aspect are called aspects. Among the four verses, the first three and a half verses separately reveal their aspects, and the latter half summarizes. In the separate revelation of aspects, one interpretation is that the first half of this reveals the Pure Dharmadhatu, the next half reveals the Adarsa-jnana (Great Mirror Wisdom, wisdom that reflects everything like a clear mirror), the next half reveals the Samata-jnana (Wisdom of Equality, wisdom that recognizes the equality of all things), the next half reveals the Pratyaveksana-jnana (Wisdom of Wonderful Observation, wisdom that can exquisitely observe all things), the next half reveals the Krtyanusthana-jnana (Wisdom of Accomplishing Activities, wisdom that accomplishes all that should be done), the next half reveals the attendant merits encompassed by the four wisdoms, and the latter half reveals the differences of the Trikaya (Three Bodies of the Buddha) formed by the five dharmas (five kinds of dharma nature). Another interpretation is that this reveals six aspects of the Pure Dharmadhatu, which encompass all the merits of the Buddha-bhumi, namely the aspect of self-nature, the aspect of cause, the aspect of effect, the aspect of action, the aspect of correspondence, and the aspect of difference, in that order, with the first verse and the remaining half verses each.
The Sutra says: The Suchness (Tathata, the true nature of all dharmas) of all dharmas is the aspect of purity from the two obscurations (two kinds of obstacles, afflictive obscurations and cognitive obscurations).
The Treatise says:
One interpretation is that this reveals the Pure Dharmadhatu, namely the Suchness revealed by the emptiness and selflessness (Anatta, no permanent self) of all dharmas, which is eternally free from the two obscurations, is pure in its original nature, and is now free from defilement, and can be the basis for all good dharmas, therefore it is called the Pure Dharmadhatu. 'All dharmas' refers to the mundane and supramundane, afflicted (Sasrava, with afflictions) and unafflicted (Anasrava, without afflictions) Skandhas (aggregates, elements that constitute an individual), Dhatus (elements that constitute the world), Ayatana (sense organs and sense objects), and so on. Suchness is the real nature of all dharmas, without inverted nature, neither one nor different from all dharmas, with a single taste in essence, and with many differences according to phenomena.
Or
說二種，謂生空無我、法空無我。真如實非空無我性，離分別故，絕戲論故。但由修習空無我觀，滅障真如我我所執而證得，故名空無我。
或說三種，謂善、不善、無記。真如是此三法真實性故。
或說四種，謂三界系不繫，真如是此四法真實性故。
或說五種，謂心真如，廣說乃至無為真如，亦是五法真實性故。
或說六種，謂色真如，廣說乃至無為真如，五蘊無為真實性故。
或說七種：一、流轉真如，謂一切行無始世來流轉實性；二、實相真如，謂一切法二空無我所顯實性；三、唯識真如，謂一切法唯識實性；四、安立真如，謂有漏法苦諦實性；五、邪行真如，謂業煩惱集諦實性；六、清凈真如，謂善無為滅諦實性；七，正行真如，謂諸有為無漏善法道諦實性。
或說八種，謂不生不滅、不斷不常、不一不異、不來不去，八遣相門所顯真如。
或說九種，謂九品道除九品障所顯真如。
或說十種，謂於十地除十無明所顯真如，即十法界。如《攝大乘》廣辯名相。
如是增數乃至窮盡，一切法門皆是真如差別之相，而真如體非一非多，分別言說皆不能辯。由離一切虛妄顛倒，假名真如。能為一切善法所依，假名法界。離損減謗，假名實有。離增益謗，
【現代漢語翻譯】 現代漢語譯本 說兩種，即生空無我（認為一切眾生沒有實在的自我）、法空無我（認為一切事物沒有實在的自性）。真如（事物的真實本性）實際上並非空無我之性，因為它超越了分別，斷絕了戲論。只是通過修習空無我觀，才能滅除對真如的自我和自我所有的執著，從而證得真如，所以才稱之為『空無我』。 或者說三種，即善、不善、無記（非善非惡）。真如是這三種法的真實本性。 或者說四種，即三界系（被三界束縛）和不繫（不被三界束縛）。真如是這四種法的真實本性。 或者說五種，即心真如，乃至廣說無為真如，也是這五種法的真實本性。 或者說六種，即色真如，乃至廣說無為真如，五蘊（色、受、想、行、識）和無為法的真實本性。 或者說七種：一、流轉真如，指一切行（事物）從無始以來流轉的真實本性；二、實相真如，指一切法通過二空（人空、法空）無我所顯現的真實本性；三、唯識真如，指一切法唯有識的真實本性；四、安立真如，指有漏法（有煩惱的法）苦諦（苦的真理）的真實本性；五、邪行真如，指業（行為）和煩惱集諦（產生苦的原因的真理）的真實本性；六、清凈真如，指善和無為法滅諦（滅苦的真理）的真實本性；七、正行真如，指諸有為（有造作的）無漏（沒有煩惱的）善法道諦（達到滅苦的道路的真理）的真實本性。 或者說八種，即不生不滅、不斷不常、不一不異、不來不去，這八種否定性的描述所揭示的真如。 或者說九種，即通過九品道（九個層次的修行道路）去除九品障（九個層次的障礙）所顯現的真如。 或者說十種，即在十地（菩薩修行的十個階段）去除十無明（十種無明）所顯現的真如，也就是十法界（十種不同的生命存在狀態）。這些名相在《攝大乘論》中有詳細的闡述。 像這樣遞增計數，乃至窮盡，一切法門都是真如差別的表現，而真如的本體非一非多，任何分別言說都無法表達。因為它遠離一切虛妄顛倒，所以假名為真如。因為它能作為一切善法的所依，所以假名為法界。因為它遠離了損減謗，所以假名為實有。因為它遠離了增益謗，
【English Translation】 English version Two kinds are spoken of: the emptiness of beings without self (生空無我), and the emptiness of phenomena without self (法空無我). True Thusness (真如) is actually not the nature of emptiness and selflessness, because it is free from discrimination and devoid of conceptual proliferation. It is only through cultivating the contemplation of emptiness and selflessness that one eradicates the attachment to 'self' and 'what belongs to self' regarding True Thusness, and thereby attains it; hence it is called 'emptiness and selflessness'. Or three kinds are spoken of: wholesome (善), unwholesome (不善), and neutral (無記). True Thusness is the true nature of these three dharmas. Or four kinds are spoken of: bound by the three realms (三界系) and unbound (不繫). True Thusness is the true nature of these four dharmas. Or five kinds are spoken of: True Thusness of Mind (心真如), and so on, extensively speaking, even Unconditioned True Thusness (無為真如), which is also the true nature of these five dharmas. Or six kinds are spoken of: True Thusness of Form (色真如), and so on, extensively speaking, even Unconditioned True Thusness, the true nature of the five aggregates (五蘊) and the unconditioned (無為). Or seven kinds are spoken of: 1. True Thusness of Transmigration (流轉真如), referring to the true nature of the continuous transmigration of all phenomena from beginningless time; 2. True Thusness of Reality (實相真如), referring to the true nature revealed by the emptiness of self and phenomena (二空無我) of all dharmas; 3. True Thusness of Consciousness-Only (唯識真如), referring to the true nature of all dharmas being only consciousness; 4. True Thusness of Establishment (安立真如), referring to the true nature of the suffering truth (苦諦) of conditioned dharmas (有漏法); 5. True Thusness of Wrong Conduct (邪行真如), referring to the true nature of the truth of the accumulation of karma and afflictions (業煩惱集諦); 6. True Thusness of Purity (清淨真如), referring to the true nature of the truth of cessation (滅諦) of wholesome and unconditioned dharmas; 7. True Thusness of Right Conduct (正行真如), referring to the true nature of the truth of the path (道諦) of all conditioned (有為) undefiled (無漏) wholesome dharmas. Or eight kinds are spoken of: not arising, not ceasing, not discontinuous, not permanent, not one, not different, not coming, not going—the True Thusness revealed by the eight negations (八遣相門). Or nine kinds are spoken of: the True Thusness revealed by the nine grades of the path removing the nine grades of obscurations (九品道除九品障). Or ten kinds are spoken of: the True Thusness revealed by removing the ten obscurations (十無明) in the ten grounds (十地), which are the ten dharma realms (十法界). The names and characteristics are extensively explained in the Compendium on the Great Vehicle (《攝大乘》). Thus, increasing in number until exhaustion, all dharma gates are aspects of the differentiation of True Thusness, while the substance of True Thusness is neither one nor many, and cannot be expressed by any discriminating words. Because it is free from all false and inverted views, it is provisionally named True Thusness. Because it can be the basis for all wholesome dharmas, it is provisionally named Dharma Realm. Because it is free from the slander of diminution, it is provisionally named Truly Existent. Because it is free from the slander of exaggeration,
假名空無。分析推求諸法虛假，極至於此更不可度，唯此是真，假名實際。是無分別最勝聖智所證境界，假名勝義。如是廣說。
言二障者：一、煩惱障；二、所知障。惱亂身心令不寂靜，名煩惱障。覆所知境無顛倒性令不顯現，名所知障。煩惱障者，謂執實我薩迦耶見以為上首，百二十八根本煩惱及隨煩惱，若所發業，若所得果，皆攝在中，皆以煩惱為根本故。所知障者，謂執遍計所執諸法薩迦耶見以為上首，所有無明法愛恚等諸心心法，及所發業並所得果，皆攝在中，皆以法執及無明等為根本故。有義，法執及無明等，遍在一切善惡無記有漏心品及與二乘無漏心品，皆不了達法無我故，皆似相分見分起故。有義唯在不善無記有漏心品。
《瑜伽師地》說諸無明但有二種：一者不善；二者無記。復有二種：一者染污；二不染污。不言有善，不可非善善心相應，性相違故。又善心品必與無癡善根相應，癡即無明，不可一心癡無癡並，如貪無貪瞋無瞋等不相應故，不可法執不與癡俱，若無無明無倒執，故如執有我定無明俱，此亦應爾。又諸善心性無迷執，皆信等俱順無我解，與二空觀為前方便，不可法執導法空觀，我執未曾見此事故。是故有漏無漏善心，決定不與二執無明愛等相應，違教理故。一切異熟無
【現代漢語翻譯】 現代漢語譯本：假名本性是空無。分析推求諸法的虛假性，到了極點也不能再深入，唯有這才是真理，是假名的實際。這是無分別最殊勝的聖智所證悟的境界，是假名的勝義。像這樣廣泛地解說。
所說的二障是：一、煩惱障；二、所知障。惱亂身心使之不得安寧，叫做煩惱障。遮蔽所知的境界，使無顛倒的真性不能顯現，叫做所知障。煩惱障，是指以執著實有的『我』（薩迦耶見）為首的，一百二十八種根本煩惱以及隨煩惱，以及由這些煩惱所引發的業，以及所得到的果報，都包含在其中，因為它們都以煩惱為根本。所知障，是指以執著遍計所執的諸法（薩迦耶見）為首的，所有的無明、法愛、嗔恚等各種心和心所法，以及所引發的業和所得到的果報，都包含在其中，因為它們都以法執和無明等為根本。有一種觀點認為，法執和無明等，普遍存在於一切善、惡、無記的有漏心品，以及二乘的無漏心品中，因為它們都不瞭解法無我的道理，都像是從相分和見分生起一樣。另一種觀點認為，法執和無明等只存在於不善和無記的有漏心品中。
《瑜伽師地論》中說，各種無明只有兩種：一是『不善』，二是『無記』。又有兩種：一是『染污』，二是不染污。不說有『善』的無明，因為無明不可能與善心相應，因為它們的性質是相反的。而且善心一定與無癡的善根相應，癡就是無明，不可能一個心中同時存在癡和無癡，就像貪和無貪、嗔和無嗔等不能同時存在一樣，因為它們是不相應的。法執不可能不與癡同時存在，如果沒有無明就沒有顛倒的執著，就像執著有『我』一定與無明同時存在一樣，這裡也應該如此。而且各種善心，其本性沒有迷惑和執著，都與『信』等相應，順應無我的理解，以二空觀作為前方便，法執不可能引導法空觀，我執從未見過這種情況。因此，有漏和無漏的善心，絕對不可能與二執、無明、愛等相應，因為這與教理相違背。一切異熟無
【English Translation】 English version: The nature of imputed names is emptiness. Analyzing and investigating the falsity of all dharmas, reaching the extreme where it cannot be further penetrated, only this is the truth, the reality of imputed names. This is the realm realized by the non-discriminating, most supreme sacred wisdom, the ultimate meaning of imputed names. Thus, it is extensively explained.
The two obscurations are: 1. Klesha-avarana (煩惱障, obscuration of afflictions); 2. Jneya-avarana (所知障, obscuration of knowledge). Disturbing the body and mind, causing them to be unpeaceful, is called Klesha-avarana. Covering the objects of knowledge, preventing the non-inverted nature from manifesting, is called Jneya-avarana. Klesha-avarana refers to the one hundred and twenty-eight fundamental kleshas (煩惱, afflictions) and secondary kleshas, headed by the belief in a real 'self' (Satkayadrishti, 薩迦耶見), as well as the karmas generated by these kleshas and the resulting fruits, all of which are included, because they all have kleshas as their root. Jneya-avarana refers to all the ignorance, attachment to dharmas, hatred, and other mental states and mental factors, headed by the belief in the imputed dharmas (Satkayadrishti, 薩迦耶見), as well as the karmas generated and the resulting fruits, all of which are included, because they all have attachment to dharmas and ignorance as their root. One view holds that attachment to dharmas and ignorance are universally present in all wholesome, unwholesome, and neutral contaminated mental states, as well as the uncontaminated mental states of the two vehicles (二乘), because they all do not understand the principle of no-self of dharmas, and they all arise like the appearance-aspect and the seeing-aspect. Another view holds that attachment to dharmas and ignorance are only present in unwholesome and neutral contaminated mental states.
The Yogacarabhumi-sastra (瑜伽師地論) states that there are only two types of ignorance: 1. Unwholesome; 2. Neutral. There are also two types: 1. Defiled; 2. Undefiled. It does not say there is wholesome ignorance, because ignorance cannot be associated with a wholesome mind, as their natures are contradictory. Moreover, a wholesome mind must be associated with the root of non-ignorance, and ignorance is precisely the absence of wisdom, so it is impossible for ignorance and non-ignorance to coexist in one mind, just as greed and non-greed, hatred and non-hatred, etc., cannot coexist because they are incompatible. Attachment to dharmas cannot exist without ignorance; if there is no ignorance, there is no inverted clinging, just as clinging to a 'self' must be accompanied by ignorance. The same should apply here. Furthermore, wholesome minds are inherently free from delusion and clinging, and are all associated with faith and other factors, conforming to the understanding of no-self, using the two emptinesses (二空) as preliminary practices. Attachment to dharmas cannot lead to the contemplation of emptiness of dharmas; the clinging to a 'self' has never been seen to do this. Therefore, contaminated and uncontaminated wholesome minds are definitely not associated with the two clingings, ignorance, attachment, etc., because this contradicts the teachings and reason. All resultant
記心品亦無法執及無明等，分別力劣不能執故。若有倒執成法我見，有無明等阿賴耶識，不應唯與五法相應，見無明等慧等攝故。又若此識有法執者，無所熏故應唸唸失，不須對治則成大過，煩惱障中無此事故。又法空觀初現前時，此識應斷，障治相違不俱行故。若爾所餘有漏種子應無所依，所修功德應無熏習，無所熏故，不可說言熏習鏡智，相應凈識非無記故，猶未得故。阿賴耶識既無法執，余轉識中異熟果者，亦應如是，性類同故。於五識中亦無法執，無有猛利分別用故，不推求故。
《攝大乘》說，能遍計心唯是意識。故知五識不緣遍計所執自性，如無分別無推求見，不能計我，故亦不能計度諸法。然由意識計我計法起愛恚等，引五識中非見所攝愛恚等起，雖無有見而有愛恚無明等法二障所攝，是故二執分別推求，唯在第六第七意識。若愛恚等非見所攝，不推求者亦在五識，諸我執等煩惱障體，唯在不善有覆無記二心中有。若法執等所知障體，亦在無覆無記心中，二乘無學亦現行故。無學位中無有不善有覆無記，此就二乘名為無覆。若望菩薩是染污故，亦名有覆。故所知障亦名無覆亦名有覆，一體二名所望別故。
煩惱障中有所知障，是所依故，必執有法而計我故。體雖無二而用有別，如一識體取
【現代漢語翻譯】 現代漢語譯本： 『記心品』（記錄心識的品類）也無法執著於法以及無明等，因為分別能力弱，不能執著的緣故。如果存在顛倒執著而形成的『法我見』（對法錯誤的自我認知），存在無明等的『阿賴耶識』（根本識），就不應該僅僅與五法相應，因為見、無明等都屬於智慧等所包含的範疇。而且，如果這個識有法執，因為沒有熏習，應該唸唸消失，不需要對治就會成為很大的過失，煩惱障中沒有這樣的事情。此外，當法空觀（對法空性的觀察）初次顯現時，這個識應該斷滅，因為障礙和對治是相互違背，不能同時存在的。如果這樣，剩餘的有漏種子（帶有煩惱的種子）應該沒有所依，所修的功德應該沒有熏習，因為沒有熏習，就不能說熏習了鏡智（如鏡子般反映一切的智慧），相應的清凈識不是無記性（非善非惡），因為還沒有得到。阿賴耶識既然沒有法執，其餘轉識（轉變的識）中的異熟果（果報）也應該如此，因為性質種類相同。在五識中也沒有法執，因為沒有猛利的分辨作用，沒有推求的緣故。
《攝大乘論》（Mahāyānasaṃgraha）說，能夠普遍計度的心只有意識。因此可知五識不緣于遍計所執自性（parikalpita-svabhāva，虛妄分別的自性），如同沒有分別、沒有推求的見，不能計度我，因此也不能計度諸法。然而由於意識計度我、計度法，生起愛、恚等，引發五識中非見所攝的愛、恚等生起，雖然沒有見，但有愛、恚、無明等法，屬於二障（煩惱障和所知障）所攝，因此二執（我執和法執）的分辨推求，只在第六第七意識。如果愛、恚等非見所攝，不推求，也在五識中，諸如我執等的煩惱障的本體，只在不善、有覆無記二心中存在。如果法執等的所知障的本體，也在無覆無記心中，二乘（聲聞乘和緣覺乘）無學（無學位）也現行的緣故。無學位中沒有不善、有覆無記，這是就二乘來說是無覆。如果從菩薩的角度來看是染污的緣故，也叫有覆。因此所知障也叫無覆，也叫有覆，一個本體兩個名稱，所指不同。
煩惱障中有所知障，是所依的緣故，必定執著有法而計度我。本體雖然沒有兩個，但作用有區別，如一個識體取...
【English Translation】 English version: The 『Memory Chapter』 (記心品, Jì Xīn Pǐn) also cannot be attached to dharma (法, fǎ) and ignorance (無明, wúmíng) etc., because the ability to discriminate is weak and cannot be attached. If there is a reversed attachment that forms the 『dharma-self view』 (法我見, fǎ wǒ jiàn, a mistaken self-perception of dharma), and there is an 『Ālaya Consciousness』 (阿賴耶識, Ālàiye Shì, storehouse consciousness) with ignorance etc., then it should not only correspond to the five dharmas, because seeing, ignorance, etc., are all included in the category of wisdom etc. Moreover, if this consciousness has dharma attachment, it should disappear moment by moment because it is not influenced by habituation, and it would become a great fault if it did not need to be counteracted, and there is no such thing in the afflictive obscurations. In addition, when the 『dharma-emptiness contemplation』 (法空觀, fǎ kōng guān, contemplation on the emptiness of dharma) first appears, this consciousness should be cut off, because obstacles and antidotes are contradictory and cannot exist at the same time. If so, the remaining contaminated seeds (有漏種子, yǒu lòu zhǒngzǐ, seeds with afflictions) should have no basis, and the merits cultivated should have no habituation, because there is no habituation, it cannot be said that the mirror-like wisdom (鏡智, jìng zhì, wisdom that reflects everything like a mirror) is habituated, and the corresponding pure consciousness is not neutral (無記性, wújì xìng, neither good nor evil), because it has not yet been obtained. Since the Ālaya Consciousness has no dharma attachment, the different ripening fruits (異熟果, yì shú guǒ, results of karma) in the other transformed consciousnesses should also be the same, because the nature and kind are the same. There is also no dharma attachment in the five consciousnesses, because there is no fierce discriminating function, and there is no seeking.
The Compendium of Mahāyāna (《攝大乘論》, Shè Dàchéng Lùn, Mahāyānasaṃgraha) says that the mind that can universally calculate is only the consciousness. Therefore, it can be known that the five consciousnesses do not relate to the nature of what is universally calculated and grasped (遍計所執自性, biàn jì suǒ zhí zìxìng, parikalpita-svabhāva, the nature of false discrimination), just like seeing without discrimination and without seeking, it cannot calculate the self, so it cannot calculate all dharmas. However, because the consciousness calculates the self and calculates the dharma, generating love, hatred, etc., it causes the arising of love, hatred, etc., in the five consciousnesses that are not included in seeing, although there is no seeing, there are love, hatred, ignorance, and other dharmas, which are included in the two obscurations (煩惱障和所知障, fánnǎo zhàng hé suǒ zhī zhàng, afflictive obscurations and cognitive obscurations), so the discrimination and seeking of the two attachments (我執和法執, wǒ zhí hé fǎ zhí, self-attachment and dharma-attachment) are only in the sixth and seventh consciousnesses. If love, hatred, etc., are not included in seeing and do not seek, they are also in the five consciousnesses, and the substance of the afflictive obscurations such as self-attachment only exists in the two minds of unwholesome and covered neutral. If the substance of the cognitive obscurations such as dharma attachment is also in the uncovered neutral mind, because the two vehicles (聲聞乘和緣覺乘, shēngwén chéng hé yuánjué chéng, Śrāvakayāna and Pratyekabuddhayāna) without learning (無學位, wú xuéwèi, Arhat) also manifest. There is no unwholesome or covered neutral in the state of no learning, which is called uncovered in terms of the two vehicles. If viewed from the perspective of Bodhisattvas, it is contaminated, so it is also called covered. Therefore, the cognitive obscuration is also called uncovered and also called covered, one substance with two names, the reference is different.
In the afflictive obscurations, there are cognitive obscurations, because it is the basis, it must be attached to dharma and calculate the self. Although the substance is not two, the function is different, such as one consciousness body taking...
境用多，由此熏生一種子體亦有多用。起時雖俱而漸次斷，聖道勢力有分齊故。若所知障就二乘說無覆無記，四無記中何無記攝？異熟生攝，以從異熟識生起故。若爾何者非異熟生？如增上緣，余所不攝皆此攝故，威儀等心不堅執故，非普遍故，無二障體。若善無覆無記心中無法執者，云何不能了達法空？亦無我執，云何不能了達生空？此既由與第七識中我執俱故。不達生空，亦應由與第七識中法執俱故。不達法空，既似相分見分而起。云何不名法執所攝？諸佛菩薩無漏智等亦有二分，云何非執？是故緣生相分見分依他起攝。若於此上妄計心外，或定性有方名為執。故所知障在第七者，遍與六識三性心俱，非相應品。且止廣諍，應釋本文。
清凈相者，謂此真如本性清凈，二障所覆，如凈虛空煙雲等障相似不凈。得出世間證真如道，漸除二障所有種子，猶如大風吹煙雲等，金剛喻定現在前時，滅離一切障種子盡，得凈法界究竟轉依，名清凈相。如是已顯前五法中清凈法界。有義，此顯自性一分法界凈相，即六相中自性一分，文同前釋。
經曰：法智彼所緣，自在無盡相。
論曰：
有義此顯大圓鏡智法者，即是依他起性緣法鏡智名為法智。大圓鏡智亦緣世俗依他起性，現彼影故，不迷彼故。
【現代漢語翻譯】 現代漢語譯本： 境的功用多，因此熏習產生的種子體也有多種功用。生起的時候雖然一起，但會逐漸斷滅，這是因為聖道的勢力有差別。如果所知障就二乘（聲聞乘和緣覺乘）來說是無覆無記性，那麼在四種無記中屬於哪種無記？屬於異熟生攝，因為它從異熟識生起。如果這樣，那麼什麼不是異熟生呢？比如增上緣，其餘所不包括的都包括在這裡，因為威儀等心不堅固執著，不是普遍性的，所以沒有二障的本體。如果善的無覆無記心中沒有法執，為什麼不能了達法空？也沒有我執，為什麼不能了達生空？這既然是因為與第七識中的我執同時存在。不能了達生空，也應該因為與第七識中的法執同時存在。不能了達法空，既然像是相分見分而生起。為什麼不叫法執所攝？諸佛菩薩的無漏智等也有二分，為什麼不是執著？所以緣生相分見分屬於依他起性。如果在此之上妄計心外，或者定性為有才叫做執著。所以所知障在第七識中，普遍與六識的三性心同時存在，不是相應品。先停止廣泛的爭論，應該解釋本文。
清凈相，是指此真如（Tathata，事物的真實如是的狀態）本性清凈，被二障（煩惱障和所知障）所覆蓋，就像清凈的虛空被煙雲等障礙，顯得不乾淨。得出世間證真如的道路，逐漸去除二障的所有種子，就像大風吹散煙雲一樣，金剛喻定（Vajropamasamadhi，一種堅固如金剛的比喻性禪定）現在前的時候，滅除一切障礙的種子，得到清凈法界（Dharmadhatu，一切法的本性）究竟的轉依（Paravrtti，轉變所依），名為清凈相。這樣已經顯示了前五法中的清凈法界。有一種觀點認為，這是顯示自性一分的法界清凈相，也就是六相中的自性一分，文義與前面的解釋相同。
經中說：『法智彼所緣，自在無盡相。』
論中說：
有一種觀點認為，這是顯示大圓鏡智（Adarsa-jnana，如鏡子般反映一切事物的智慧）的法，就是依他起性（Paratantra，事物依賴於其他條件而存在的性質）緣法鏡智，名為法智。大圓鏡智也緣世俗的依他起性，顯現它們的影像，不迷惑它們。
【English Translation】 English version: The function of realms is multiple, hence the seed-body produced by熏習 (Xunxi, perfuming or influencing) also has multiple functions. Although they arise together, they gradually cease because the power of the holy path has distinctions. If the 所知障 (Jnana-avarana, knowledge obscurations) is said to be 無覆無記 (avyakrta, neither morally good nor bad) in terms of the 二乘 (Sravakayana and Pratyekabuddhayana, the two vehicles of disciples and solitary realizers), then which of the four 無記 (avyakrta, morally neutral) does it belong to? It belongs to 異熟生攝 (vipaka-ja, produced from karmic retribution), because it arises from 異熟識 (Vipaka-vijnana, the retribution consciousness). If so, what is not 異熟生 (vipaka-ja, produced from karmic retribution)? For example, 增上緣 (adhipati-pratyaya, dominant condition), whatever is not included elsewhere is included here, because the mind of 威儀 (iryapatha, deportment) etc. is not firmly attached, and is not universal, so there is no substance of the two obscurations. If there is no 法執 (dharma-graha, clinging to the notion of self-existence of phenomena) in a good 無覆無記 (avyakrta, neither morally good nor bad) mind, why can't it realize 法空 (dharma-sunyata, emptiness of phenomena)? And there is no 我執 (atma-graha, clinging to the notion of self), why can't it realize 生空 (pudgala-sunyata, emptiness of self)? Since this is because it exists simultaneously with the 我執 (atma-graha, clinging to the notion of self) in the seventh consciousness. Not realizing 生空 (pudgala-sunyata, emptiness of self), it should also be because it exists simultaneously with the 法執 (dharma-graha, clinging to the notion of self-existence of phenomena) in the seventh consciousness. Not realizing 法空 (dharma-sunyata, emptiness of phenomena), since it arises like 相分 (nimitta-bhaga, image-aspect) and 見分 (darsana-bhaga, seeing-aspect). Why isn't it called 法執 (dharma-graha, clinging to the notion of self-existence of phenomena)? The 無漏智 (anasrava-jnana, undefiled wisdom) etc. of all Buddhas and Bodhisattvas also have two aspects, why aren't they clinging? Therefore, the 緣生 (pratitya-samutpada, dependent origination) 相分 (nimitta-bhaga, image-aspect) and 見分 (darsana-bhaga, seeing-aspect) belong to 依他起性 (paratantra, dependent nature). If one falsely imagines something outside the mind on this, or defines it as having a fixed nature, then it is called clinging. Therefore, the 所知障 (Jnana-avarana, knowledge obscurations) in the seventh consciousness universally exists simultaneously with the three-natured minds of the six consciousnesses, and is not a corresponding item. Let's stop the extensive debate and explain the text.
The 清凈相 (visuddha-akara, pure aspect) refers to the fact that this 真如 (Tathata, suchness) nature is inherently pure, covered by the two obscurations (煩惱障 Klesa-avarana, afflictive obscurations and 所知障 Jnana-avarana, knowledge obscurations), like pure space obscured by smoke and clouds, appearing impure. Obtaining the path of transcending the world and realizing 真如 (Tathata, suchness), gradually removing all the seeds of the two obscurations, like a great wind blowing away smoke and clouds, when the 金剛喻定 (Vajropamasamadhi, diamond-like samadhi) is present, eliminating all the seeds of obstacles, obtaining the ultimate 轉依 (Paravrtti, transformation of the basis) of the 清凈法界 (Dharmadhatu, pure realm of dharma), is called 清凈相 (visuddha-akara, pure aspect). Thus, the 清凈法界 (Dharmadhatu, pure realm of dharma) in the previous five dharmas has been revealed. Some argue that this reveals the pure aspect of the 法界 (Dharmadhatu, realm of dharma) of one part of 自性 (svabhava, self-nature), which is one part of 自性 (svabhava, self-nature) in the six aspects, and the meaning is the same as the previous explanation.
The sutra says: '法智彼所緣 (dharma-jnana tasya alambana, dharma-wisdom, its object), 自在無盡相 (aisvarya-ananta-akara, sovereign and endless aspect).'
The treatise says:
Some argue that this reveals the 法 (dharma, law) of 大圓鏡智 (Adarsa-jnana, great mirror-like wisdom), which is the 依他起性 (paratantra, dependent nature) 緣法鏡智 (pratitya-samutpada dharma jnana, wisdom of dependent origination of dharma), called 法智 (dharma-jnana, dharma-wisdom). 大圓鏡智 (Adarsa-jnana, great mirror-like wisdom) also relates to the worldly 依他起性 (paratantra, dependent nature), manifesting their images, and not being confused by them.
彼所緣者，彼謂真如，非彼法智，雖復隔句義勢相應，故無有過。法智用彼為所緣故，名彼所緣，非謂法智是彼所緣。大圓鏡智亦緣勝義圓成實性，窮生死際內證彼故。此說鏡智緣一切法自相共相，依他起性、圓成實性俱為境故，遍計所執但是凡愚妄心所計，非聖智境，故不說緣。如論中說遍計所執唯凡智境，圓成實性唯聖智境，依他起性亦凡智境亦聖智境，遍計所執以無體故，非聖所證。若爾聖智不知一切，彼既是無智何所知？若知為有，則成顛倒。若知為無，則非遍計所執自性心所現，無依他起攝，真如理無圓成實攝。是故聖智雖知有無而不緣彼，遍計所執自性為境。言自在者，大圓鏡智六到彼岸所修成故，具十自在妙用無礙。無盡相者，窮生死際，無間無斷相續常故。相謂所相，或復能相，表自體故。如是總顯前五法中大圓鏡智。
有義此顯自性一分，佛果四智即六相中自性一分。有為功德法者，即是大圓鏡智，由對治力轉去一切粗重所依阿賴耶識，轉得清凈依他起性，遠離一切心慮分別，所緣能緣平等平等不可宣說。緣生法性不增不減，內證行相能現一切諸法影像，於一切境普能照了無分別故。總說名法智者，即是平等性智，由對治力轉去執著眾生及法第七末那，轉得清凈依他起性緣鏡智等，及凈法界
平等平等，內證行相故名為智。彼所緣者，即餘二智，由對治力轉去世間分別六識，轉得清凈依他起性，或出世間或世出世。彼后所得緣上真如及法智等，依他起性以為境界，無執分別似所緣現，分別自內所證能證。用彼上說真如法智為所緣故，名彼所緣。如是四智妙用無礙，故名自在。窮生死際常用不息，故名無盡。大圓鏡智平等性智常無間斷，故名無盡。妙觀察智、成所作智，雖有間斷，而暫作意即能現前，數起無窮亦名無盡。相謂體相，皆從緣生，說名清凈依他起性，皆無顛倒說名清凈。圓成實性皆有內證，照境作用似境顯現，說名為智。如是等義能表自體，故名為相。
經曰：普遍真如智，修習證圓滿。
論曰：
有義此顯平等性智，謂初地中初現觀時，得此平等無分別智，觀真如等一切平等。於後諸地漸次修習轉勝轉凈，乃至佛地證得圓滿究竟清凈，證法界等一切理事皆悉平等，如是顯示前五法中平等性智。有義此顯六中因相，謂初地中無分別智，觀初法界見道三心，斷見道斷百一十二根本煩惱及隨煩惱，並滅見斷不染無明分別法執最粗一分，顯初法界智種增長。從此已後於一切地修道位中，無分別智觀余法界如如，于彼一切法門聞思修等加行智等方便等位漸次修習，如是如是隨其所應
【現代漢語翻譯】 現代漢語譯本 平等平等，這是因為內在證悟的行相，所以稱為智。『彼』所緣的，就是其餘二智，由於對治的力量，轉變世間的分別六識，轉變而得到清凈的依他起性（緣起性，dependent arising），或者出世間，或者世出世間。『彼』之後所得到的緣于真如（tathata，suchness）及法智（dharma-jnana，knowledge of the law）等，以依他起性作為境界，沒有執著分別，相似於所緣顯現，分別自己內在所證的能證。用『彼』上面所說的真如法智作為所緣的緣故，稱作『彼』所緣。像這樣四智的妙用沒有阻礙，所以稱為自在。窮盡生死之際常常使用而不停止，所以稱為無盡。大圓鏡智（Adarsa-jnana，the great mirror-like knowledge）、平等性智（Samata-jnana，the knowledge of equality）常常沒有間斷，所以稱為無盡。妙觀察智（Pratyaveksana-jnana，the knowledge of discernment）、成所作智（Krtyanusthana-jnana，the knowledge of accomplishing what needs to be done），雖然有間斷，但是稍微作意就能現前，多次生起沒有窮盡，也稱為無盡。相，指的是體相，都從因緣而生，所以說名稱為清凈依他起性，都沒有顛倒，所以說名稱為清凈。圓成實性（Parinispanna，perfected nature）都有內在的證悟，照境的作用相似於境顯現，所以說名稱為智。像這樣等等的意義能夠表示自體，所以稱為相。
經中說：普遍真如智，修習證圓滿。
論中說：
有一種說法，這是顯示平等性智，說在初地（prthivi，the first bhumi）中初現觀的時候，得到這種平等無分別智，觀察真如等一切平等。在之後的各個地中，逐漸修習，轉勝轉凈，乃至佛地（Buddha-bhumi，Buddha-ground）證得圓滿究竟清凈，證悟法界（Dharmadhatu，the realm of dharma）等一切理事都完全平等，像這樣顯示前面五法中的平等性智。有一種說法，這是顯示六中因相，說在初地中無分別智，觀察初法界見道三心，斷見道所斷的一百一十二種根本煩惱以及隨煩惱，並且滅除見斷的不染無明分別法執最粗的一部分，顯示初法界智種增長。從此以後在一切地修道位中，無分別智觀察其餘法界如如，對於『彼』一切法門聞思修等加行智等方便等位逐漸修習，像這樣像這樣隨著『彼』所應當的。
【English Translation】 English version Equality is equality because of the aspect of inner realization, hence it is called Jnana (wisdom). What 『that』 (彼) cognizes are the remaining two Jnanas. Due to the power of counteracting, it transforms the worldly discriminating six consciousnesses, transforming and obtaining the pure dependent arising nature (依他起性, paratantra-svabhava), either supramundane or both mundane and supramundane. What 『that』 obtains later, which cognizes Suchness (真如, tathata) and Dharma-jnana (法智, knowledge of the law) etc., takes the dependent arising nature as its object. There is no attachment or discrimination, and it appears similar to the cognized object, discriminating the knowable and the knowing within oneself. Because it uses the aforementioned Suchness and Dharma-jnana as its object, it is called 『that』s』 object. Thus, the wonderful functions of the four Jnanas are unobstructed, hence they are called unconditioned (自在). They are constantly used without ceasing throughout the cycle of birth and death, hence they are called endless (無盡). The Great Mirror-like Jnana (大圓鏡智, Adarsa-jnana) and the Jnana of Equality (平等性智, Samata-jnana) are constantly uninterrupted, hence they are called endless. The Jnana of Discernment (妙觀察智, Pratyaveksana-jnana) and the Jnana of Accomplishing What Needs to Be Done (成所作智, Krtyanusthana-jnana), although they have interruptions, can manifest immediately with a slight intention. They arise countless times and are also called endless. Aspect refers to the substance-aspect, all arising from conditions, hence they are said to be the pure dependent arising nature. All are without inversion, hence they are said to be pure. The Perfected Nature (圓成實性, Parinispanna) all have inner realization, and their function of illuminating objects appears similar to the objects, hence they are called Jnana. Such meanings are able to represent the self-nature, hence they are called aspect.
The Sutra says: 'The universal Suchness-Jnana, is cultivated and realized to perfection.'
The Treatise says:
Some say that this reveals the Jnana of Equality, saying that in the first Bhumi (初地, prthivi) at the time of the first direct perception, one obtains this equal and non-discriminating Jnana, observing the equality of Suchness and everything else. In the subsequent Bhumis, one gradually cultivates, transforming to become more excellent and pure, until in the Buddha-Bhumi (佛地, Buddha-ground) one realizes perfect and ultimate purity, realizing that all principles and phenomena in the Dharmadhatu (法界, the realm of dharma) are completely equal. Thus, it reveals the Jnana of Equality among the preceding five dharmas. Some say that this reveals the causal aspect among the six, saying that in the first Bhumi, the non-discriminating Jnana observes the three minds of the Path of Seeing in the initial Dharmadhatu, severing the one hundred and twelve fundamental afflictions and secondary afflictions that are severed by the Path of Seeing, and extinguishing the coarsest part of the non-defiled ignorance and discriminating attachment to dharmas that are severed by seeing, revealing the growth of the seed of Jnana of the initial Dharmadhatu. From then on, in all the Bhumis in the stage of cultivation, the non-discriminating Jnana observes the remaining Dharmadhatus as they are, and gradually cultivates in the positions of hearing, thinking, and cultivating all those Dharma gates, such as the preliminary practices of Jnana, and skillful means, in such a way as is appropriate.
，漸伏修斷十六煩惱及隨煩惱，並隨所應漸滅修斷不染無明俱生法執。所餘諸分，顯余法界智種增長，由此為因乃至佛地，證得法界四智圓滿。
經曰：安立眾生二，諸種無盡果。
論曰：
有義此顯妙觀察智，謂此妙智慧為眾生說妙法等，安立眾生利益安樂，故名為二。即此二種有多品類，故名諸種。如是二事窮生死際，常作不絕，故言無盡。此即名果，是智果故。如是顯示前五法中妙觀察智。有義此顯六中果相，謂凈法界及四妙智，皆能安立一切眾生，利益安樂。令修善因名為利益，令得樂果名為安樂。又令離惡名為利益，令其攝善名為安樂。又拔其苦名為利益，施與其樂名為安樂。此世他世、世出世等，應知亦爾，品類眾多故名諸種，窮未來際故名無盡。如是二事諸種無盡，是凈法界及四智果，由此起故。
經曰：身語及心化，善巧方便業。
論曰：
有義此顯成所作智，謂智慧起身語心化，稱順機宜故名善巧，加行不絕故名方便，此即名業。或復此智善巧方便，能起身語心三化業，如是顯示前五法中成所作智。有義此顯六中業相，謂凈法界及四妙智，能起身語心三化業，及與善巧並方便業。成所作智起身語心三種化業；妙觀察智起善巧業，觀機宜等極巧便故；其餘二智
【現代漢語翻譯】 現代漢語譯本：逐漸降伏並斷除十六種煩惱和隨煩惱，並根據情況逐漸滅除修斷不染污的俱生法執（與生俱來的對法的執著）。其餘部分，則顯示其餘法界智種的增長，以此為因，乃至佛地，證得法界四智圓滿。
經文說：『安立眾生二，諸種無盡果。』
論中說：
有一種解釋認為，這顯示的是妙觀察智（Discriminating Awareness Wisdom），即此妙觀察智慧為眾生宣說妙法等，安立眾生的利益和安樂，所以稱為『二』。這兩種（利益和安樂）有很多種類，所以稱為『諸種』。像這樣兩件事窮盡生死之際，常常進行而不停止，所以說『無盡』。這被稱為『果』，是智慧的果實。這樣顯示了前五法中的妙觀察智。另一種解釋認為，這顯示的是六法中的果相，即清凈法界（Pure Dharmadhatu）和四種妙智，都能安立一切眾生，利益和安樂他們。使他們修習善因稱為『利益』，使他們獲得快樂的果報稱為『安樂』。又使他們遠離惡行稱為『利益』，使他們攝取善行稱為『安樂』。又拔除他們的痛苦稱為『利益』，給予他們快樂稱為『安樂』。此世、他世、世間和出世間等，應該知道也是這樣。品類眾多所以稱為『諸種』，窮盡未來際所以稱為『無盡』。像這樣兩件事，種類繁多且永無止境，是清凈法界和四智的果實，由此而生起。
經文說：『身語及心化，善巧方便業。』
論中說：
有一種解釋認為，這顯示的是成所作智（Accomplishing Activity Wisdom），即此智慧起身語心化，稱合順應眾生的根機，所以稱為『善巧』，加行不絕所以稱為『方便』，這就是『業』。或者說，此智善巧方便，能起身語心三種化業，這樣顯示了前五法中的成所作智。另一種解釋認為，這顯示的是六法中的業相，即清凈法界和四種妙智，能起身語心三種化業，以及善巧和方便業。成所作智起身語心三種化業；妙觀察智起善巧業，觀察根機等極其巧妙方便；其餘二智（平等性智和妙觀察智）
【English Translation】 English version: Gradually subduing and severing the sixteen afflictions (kleshas) and secondary afflictions (upakleshas), and gradually extinguishing and severing the co-emergent attachment to phenomena (dharma-graha) that is untainted, according to what is appropriate. The remaining portions reveal the growth of the seeds of wisdom of the remaining Dharmadhatu (Realm of Truth), and based on this as a cause, up to the level of Buddhahood, one attains the complete perfection of the four wisdoms of the Dharmadhatu.
The sutra says: 'Establishing beings in two, seeds of all kinds, endless fruit.'
The treatise says:
One interpretation is that this reveals the Discriminating Awareness Wisdom (妙觀察智, Miao guan cha zhi), meaning that this wisdom can expound the wonderful Dharma (妙法, Miao fa) and so on for sentient beings, establishing the benefit and happiness of sentient beings, hence it is called 'two'. These two (benefit and happiness) have many categories, hence they are called 'seeds of all kinds'. These two things continue constantly throughout the cycle of birth and death, hence it is said to be 'endless'. This is called 'fruit', because it is the fruit of wisdom. This is how the Discriminating Awareness Wisdom is revealed among the first five dharmas. Another interpretation is that this reveals the aspect of fruit among the six dharmas, namely the Pure Dharmadhatu (凈法界, Jing fa jie) and the four wonderful wisdoms, all of which can establish all sentient beings, benefiting and bringing happiness to them. Causing them to cultivate good causes is called 'benefit', causing them to obtain the fruit of happiness is called 'happiness'. Furthermore, causing them to be separated from evil is called 'benefit', causing them to gather good is called 'happiness'. Furthermore, removing their suffering is called 'benefit', bestowing happiness upon them is called 'happiness'. This life, other lives, worldly and supramundane, and so on, should be understood in the same way. The categories are numerous, hence they are called 'seeds of all kinds', and they are endless throughout the future, hence they are called 'endless'. These two things, with their numerous kinds and endlessness, are the fruit of the Pure Dharmadhatu and the four wisdoms, and arise from them.
The sutra says: 'Body, speech, and mind transformations, skillful means of activity.'
The treatise says:
One interpretation is that this reveals the Accomplishing Activity Wisdom (成所作智, Cheng suo zuo zhi), meaning that this wisdom can manifest transformations of body, speech, and mind, according with the capacities of beings, hence it is called 'skillful', and the continuous application is called 'means', this is 'activity'. Or, this wisdom is skillful and expedient, and can manifest the three activities of body, speech, and mind, thus revealing the Accomplishing Activity Wisdom among the first five dharmas. Another interpretation is that this reveals the aspect of activity among the six dharmas, namely the Pure Dharmadhatu and the four wonderful wisdoms, which can manifest the three activities of body, speech, and mind, as well as skillful and expedient activities. The Accomplishing Activity Wisdom manifests the three activities of body, speech, and mind; the Discriminating Awareness Wisdom initiates skillful activities, observing the capacities and so on with extreme skill and expediency; the other two wisdoms (Equality Wisdom and Discriminating Awareness Wisdom)
及凈法界起方便業，以能任運與一切業為方便故。
身化三種：一、自身相應，謂化自身為輪王等種種形類，及現種種諸本生事；二、他身相應，謂化魔王為佛身等，變舍利子為天女等，寄他身上示現種種變化形類；三、非身相應，謂現大地為七寶等，或現無量佛化身等，或放光明照無邊界。如是等類，離自他身別現化作，情非情色種種形類，動地放光風香等事，皆為利樂諸有情故，一切皆名佛化身業。
如是語化亦有三種：一、自身相應，謂佛自身化現梵音，遍告無邊諸世界等，種種語業；二、他身相應，謂令聲聞大弟子等，以佛梵音宣說大乘甚深法等，是故聲聞諸菩薩等說非己分甚深妙法，皆是如來變化所作，非彼自力；三、非身相應，謂化山海草木等類，乃至虛空，亦出音聲說大法等，如是皆名變化語業。
心化唯二，一、自身相應，謂自心上化現種種心及心法影像差別，二、他身相應，謂令他心亦現種種心及心法影像差別，此並相分似見分現。
有義定力能令自心解非分法，名化自心。加被有情令愚昧者解深細法，令失念者得正憶念，名化他心。然心無化，無形質故。如論說言，心無形故不可變化。又說化身無心心法，此就二乘及諸異生定力而說，彼定力劣不能化現無形質法。諸佛
【現代漢語翻譯】 現代漢語譯本：以及從清凈法界生起的方便事業，因為能夠自然而然地成就一切事業作為方便。
身的變化有三種：一、自身相應，即變化自身為轉輪王等各種形貌，以及示現各種本生故事；二、他身相應，即變化魔王為佛身等，變化舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）為天女等，寄託在他人身上示現各種變化的形貌；三、非身相應，即顯現大地為七寶等，或者顯現無量佛化身等，或者放出光明照耀無邊世界。像這些等等，離開自身和他人身體而另外顯現變化，情與非情種種形貌，震動大地、放出光明、颳起香風等事情，都是爲了利益安樂一切有情眾生，一切都稱為佛化身的事業。
語言的變化也有三種：一、自身相應，即佛自身變化顯現梵音，普遍告知無邊諸世界等，各種語言事業；二、他身相應，即令聲聞大弟子等，以佛的梵音宣說大乘甚深法等，因此聲聞諸菩薩等所說並非自己境界的甚深妙法，都是如來的變化所作，不是他們自身的力量；三、非身相應，即變化山海草木等，乃至虛空，也發出聲音宣說大法等，這些都稱為變化語言的事業。
心的變化只有兩種：一、自身相應，即在自己的心上變化顯現各種心及心法的影像差別；二、他身相應，即令他人的心也顯現各種心及心法的影像差別，這些都是相分（心識所認識的對象）類似見分（能認識的心識）的顯現。
有觀點認為，禪定之力能夠使自己的心理解非自身境界的法，稱為變化自心。加持眾生，使愚昧的人理解深奧細微的法，使失去正念的人得到正確的憶念，稱為變化他心。然而心沒有實體，因為沒有形狀和質地。如論中所說，心沒有形狀，所以不可變化。又說化身沒有心和心法，這是就二乘（聲聞乘和緣覺乘）以及各種凡夫的禪定之力而說的，他們的禪定之力弱小，不能變化顯現沒有形狀和質地的法。諸佛
【English Translation】 English version: And the skillful activities arising from the pure Dharma realm, because they can naturally accomplish all activities as a means.
Transformations of the body are of three kinds: First, corresponding to one's own body, which means transforming one's own body into various forms such as a Chakravartin king (轉輪王, a universal ruler), and manifesting various Jataka (本生, birth stories of the Buddha); Second, corresponding to others' bodies, which means transforming a Mara king (魔王, demon king) into a Buddha's body, transforming Śāriputra (舍利子, one of the Buddha's ten principal disciples, known for his wisdom) into a celestial maiden, and manifesting various transformed forms by relying on others' bodies; Third, corresponding to non-bodies, which means manifesting the earth as the seven treasures, or manifesting countless Buddha transformation bodies, or emitting light illuminating boundless realms. Such kinds of things, appearing and transforming separately from one's own and others' bodies, sentient and non-sentient various forms, shaking the earth, emitting light, fragrant winds, and other such events, are all for the benefit and happiness of all sentient beings, and all are called the activities of the Buddha's transformation body.
Transformations of speech are also of three kinds: First, corresponding to one's own body, which means the Buddha himself transforming and manifesting Brahma's voice, universally proclaiming to boundless worlds, and various speech activities; Second, corresponding to others' bodies, which means causing the great disciples of the Śrāvakas (聲聞, Hearers) to proclaim the profound Dharma of the Mahayana (大乘, Great Vehicle) with the Buddha's Brahma voice, and therefore the profound and wonderful Dharma spoken by the Śrāvakas and Bodhisattvas, which is not their own realm, is all the work of the Tathagata's (如來, Thus Come One) transformation, not their own power; Third, corresponding to non-bodies, which means transforming mountains, seas, plants, and even space, to emit sounds and speak the Great Dharma, and these are all called the activities of transformed speech.
Transformations of mind are only of two kinds: First, corresponding to one's own mind, which means transforming and manifesting various minds and mental phenomena on one's own mind; Second, corresponding to others' bodies, which means causing others' minds to also manifest various minds and mental phenomena, and these are all appearances of the object-aspect (相分, the object perceived by consciousness) similar to the subject-aspect (見分, the perceiving consciousness).
Some argue that the power of Samadhi (禪定, meditative concentration) can enable one's own mind to understand Dharma beyond its own realm, which is called transforming one's own mind. Blessing sentient beings, enabling the ignorant to understand profound and subtle Dharma, and enabling those who have lost mindfulness to regain correct mindfulness, is called transforming others' minds. However, the mind has no substance, because it has no shape or form. As the treatise says, the mind has no shape, so it cannot be transformed. It also says that the transformation body has no mind or mental phenomena, which is said in relation to the power of Samadhi of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and various ordinary beings, whose power of Samadhi is weak and cannot transform and manifest Dharma without shape or form. The Buddhas
菩薩不思議定，皆能化現。若不爾者，云何如來現貪瞋等？云何聲聞及傍生等知如來心？云何經說化無量類皆令有心？云何上說諸化意業？云何經說有依他心？但諸化色同實色用，化根及心但有相現，不同實用，又就下類故作是說。若爾云何不化非情令心相現？非情已是心等相分，云何復令有心相現？若心相現則名有情，非非情攝，是故化心但說二種。如前已說，妙觀察智慧觀自證陀羅尼門、三摩地等，能觀有情根欲性等，說妙法藥名善巧業，其餘二智及凈法界，與諸功德為所依止，能起種種利有情事，名方便業。
經曰：定及總持門，無邊二成就。
論曰：
有義此顯四智所攝眷屬功德。有義此顯六種相中相應之相，定門即是八萬四千三摩地門。總持門者，八萬四千陀羅尼門。如是二種通生一切有為功德，通顯一切無為功德，通引一切神力作用利眾生事，故名為門。無邊二者，福德、智慧二種莊嚴，于中差別有無量種，八萬四千福德智慧，或無量劫修所成故，說名無邊。前五波羅蜜多名為福德，后五波羅蜜多名為智慧，或隨所應自性眷屬一一具二。如是二門二種莊嚴，四智品中一一具足，恒共相應，亦復依止清凈法界，與凈法界不相舍離，故名成就。
經曰：自性法受用，變化差別轉。
【現代漢語翻譯】 現代漢語譯本 菩薩的不思議定力，能夠化現一切。如果不是這樣，為什麼如來會示現貪、嗔等煩惱？為什麼聲聞乘和傍生道的眾生能夠知道如來的心意？為什麼經典上說，如來能化現無量種類的眾生，都讓他們具有心識？為什麼前面說，諸佛菩薩的化現是意業所為？為什麼經典上說，有眾生能夠依靠他人的心識？這是因為，化現的色法與真實的色法具有相同的作用，而化現的根和心，只是顯現出相應的相狀，並不具有實際的作用。而且，這是就下等眾生的理解而說的。如果這樣，為什麼不化現無情之物，讓它們也顯現出心識的相狀呢？因為無情之物已經是心識的相分，為什麼還要讓它們顯現出心識的相狀呢？如果無情之物顯現出心識的相狀，那就成了有情眾生，不再屬於無情之物了。所以，化現的心識只說了兩種情況。正如前面所說，妙觀察智慧夠觀察自證的陀羅尼門（總持法門）、三摩地（禪定）等，能夠觀察有情眾生的根器、慾望和習性等，宣說微妙的佛法，如同善巧的藥方，這叫做善巧業。其餘的平等性智、成所作智以及清凈法界，是諸種功德的所依止，能夠發起種種利益有情眾生的事業，這叫做方便業。 經文說：『定及總持門，無邊二成就。』 論中說： 有一種觀點認為，這顯示了四智所攝的眷屬功德。另一種觀點認為，這顯示了六種相中的相應之相，定門就是八萬四千三摩地門（禪定法門）。總持門就是八萬四千陀羅尼門（總持法門）。這兩種法門能夠普遍產生一切有為功德，普遍顯現一切無為功德，普遍引生一切神通力量，利益眾生，所以叫做『門』。『無邊二』指的是福德和智慧兩種莊嚴，其中有無量的差別種類，或者是因為經過無量劫的修習才能成就八萬四千種福德和智慧，所以叫做『無邊』。前面的五種波羅蜜多（佈施、持戒、忍辱、精進、禪定）叫做福德，後面的五種波羅蜜多（般若、方便、愿、力、智）叫做智慧，或者根據情況，自性和眷屬各自都具備這兩種功德。這兩種門和兩種莊嚴，在四智品中都一一具備，恒常共同相應，也依止於清凈法界，與清凈法界不相舍離，所以叫做『成就』。 經文說：『自性法受用，變化差別轉。』
【English Translation】 English version The inconceivable Samadhi (concentration) of Bodhisattvas can manifest everything. If it were not so, why would the Tathagata (the thus-gone one, an epithet of the Buddha) manifest greed, hatred, and so on? How could the Sravakas (hearers) and beings in the animal realm know the mind of the Tathagata? Why does the Sutra (Buddhist scripture) say that the Tathagata can manifest countless kinds of beings, all with consciousness? Why was it said earlier that the manifestations of Buddhas and Bodhisattvas are the work of mind? Why does the Sutra say that some beings can rely on the minds of others? This is because the manifested forms have the same function as real forms, while the manifested faculties and minds only show corresponding appearances and do not have practical functions. Moreover, this is said from the perspective of lower beings. If so, why not manifest inanimate objects and make them show the appearance of consciousness? Because inanimate objects are already the object-aspects of consciousness, why should they be made to show the appearance of consciousness again? If inanimate objects were to show the appearance of consciousness, they would become sentient beings and would no longer belong to the category of inanimate objects. Therefore, only two kinds of manifested minds are mentioned. As mentioned earlier, the Wonderful Observing Wisdom can observe the self-realized Dharani (mantra) gate, Samadhi (concentration), etc., and can observe the faculties, desires, and habits of sentient beings, proclaiming the wonderful Dharma (teachings), like skillful medicine, which is called Skillful Action. The remaining Equality Wisdom, Accomplishing Wisdom, and the Pure Dharma Realm are the basis for all kinds of merits and virtues, and can initiate various activities that benefit sentient beings, which is called Expedient Action. The Sutra says: 'Concentration and Dharani gate, boundless two accomplishments.' The Treatise says: One view is that this reveals the attendant merits and virtues encompassed by the Four Wisdoms. Another view is that this reveals the corresponding aspect among the six aspects. The Concentration gate is the eighty-four thousand Samadhi (concentration) gates. The Dharani (mantra) gate is the eighty-four thousand Dharani (mantra) gates. These two gates can universally generate all conditioned merits and virtues, universally reveal all unconditioned merits and virtues, and universally induce all supernatural powers to benefit sentient beings, hence they are called 'gates.' 'Boundless two' refers to the two kinds of adornments: merit and wisdom, among which there are countless kinds of differences, or because it takes countless kalpas (eons) of cultivation to achieve eighty-four thousand kinds of merit and wisdom, hence they are called 'boundless.' The first five Paramitas (perfections) (generosity, morality, patience, diligence, and concentration) are called merit, and the last five Paramitas (wisdom, skillful means, vows, power, and knowledge) are called wisdom, or depending on the situation, both the self-nature and the attendants possess these two kinds of merits and virtues. These two gates and two adornments are fully present in each of the Four Wisdoms, constantly corresponding together, and also rely on the Pure Dharma Realm, without separating from the Pure Dharma Realm, hence they are called 'accomplishments.' The Sutra says: 'Self-nature, Dharma enjoyment, transformation, difference, and turning.'
論曰：
有義此顯五法所成，三身差別。有義此顯六種相中差別之相，雖諸如來所依清凈法界體性無有差別，而有三身種種相異轉變不同，故名差別。自性法者，即是如來初自性身體常不變，故名自性。力無畏等諸功德法所依止故，亦名法身。受用即是次受用身，能令自他受用種種大法樂故。變化即是后變化身，為欲利益安樂眾生，示現種種變化事故。體義、依義、眾德聚義，總名為身。如是略釋三身名義。
又法身者，究竟轉依真如為相，一切佛法平等所依，能起一切自在作用，一切白法增上所顯，一切如來平等自性微妙難測，滅諸分別絕諸戲論。故契經言：「諸佛法身不應尋思，非尋思境，超過一切尋思戲論。」
受用身者，一切功德圓滿為相，一切佛法共所整合，能起一切自在作用，一切白法增上所起，一切如來各別自體微妙難測，居純凈土任運湛然，盡未來際自受法樂，現種種形說種種法，令大菩薩亦受法樂。
變化身者，一切神變圓滿為相，一切化用共所整合，示現一切自在作用，一切白法增上所引，一切如來各別化用微妙難測，居凈穢土現種種形說種種法，成熟下位菩薩、二乘及異生眾，令入大地，出離三界脫諸惡趣，如是略釋三身相用。
又前五法攝三身者，有
【現代漢語翻譯】 現代漢語譯本： 論曰： 有一種觀點認為，這段文字闡明了五法（Five Dharmas）所成就的三身（Trikaya）的差別。另一種觀點認為，這段文字闡明了六種相（Six Aspects）中的差別之相。雖然諸如來（Tathagata）所依止的清凈法界（Dharmadhatu）體性沒有差別，但有法身（Dharmakaya）、報身（Sambhogakaya）、應化身（Nirmanakaya）三種身，種種相貌不同，轉變也不一樣，所以叫做差別。自性法（Svabhava-dharma）就是如來最初的自性身，恒常不變，所以叫做自性。因為是力量、無畏等等諸功德法所依止的地方，所以也叫做法身。受用就是指報身，能夠讓自身和他人受用種種大法樂。變化就是指應化身，爲了利益安樂眾生，示現種種變化事蹟。體義、依義、眾德聚義，總稱為身。以上是簡略解釋三身的名義。 又，法身是以究竟轉依（Paravrtti）的真如（Tathata）為相，是一切佛法平等所依止之處，能夠生起一切自在作用，是一切白法（Śukla-dharma）增上所顯現的，是一切如來平等自性，微妙難測，滅除諸分別，斷絕諸戲論。所以契經上說：『諸佛的法身不應該尋思，不是尋思的境界，超過一切尋思戲論。』 報身是以一切功德圓滿為相，是一切佛法共同整合，能夠生起一切自在作用，是一切白法增上所生起，是一切如來各別自體，微妙難測，居住在純凈土（Pure Land），任運湛然，直到未來際都自在受用法樂，顯現種種形相，宣說種種法，讓大菩薩（Mahasattva）也受用法樂。 應化身是以一切神變圓滿為相，是一切化用共同整合，示現一切自在作用，是一切白法增上所引導，是一切如來各別化用，微妙難測，居住在凈土（Pure Land）和穢土（Impure Land），顯現種種形相，宣說種種法，成熟下位菩薩、二乘（Śrāvaka-pratyekabuddha）以及異生眾（Prthag-jana），讓他們進入大地（Bhumi），出離三界（Trailokya），脫離諸惡趣（Durgati）。以上是簡略解釋三身的相和作用。 又，前面所說的五法如果攝入三身，有
【English Translation】 English version: Treatise says: One view is that this reveals the differences in the Trikaya (Three Bodies) accomplished by the Five Dharmas. Another view is that this reveals the aspects of difference among the Six Aspects. Although the nature of the pure Dharmadhatu (Realm of Dharma), which all Tathagatas (Thus Come Ones) rely on, has no difference, there are three bodies—Dharmakaya (Dharma Body), Sambhogakaya (Enjoyment Body), and Nirmanakaya (Emanation Body)—with various different appearances and transformations, hence the name 'difference.' Svabhava-dharma (Nature-dharma) is the Tathagata's original self-nature body, which is constant and unchanging, hence the name 'self-nature.' Because it is the place where powers, fearlessness, and other meritorious dharmas are relied upon, it is also called Dharmakaya. Sambhogakaya (Enjoyment Body) refers to the Enjoyment Body, which enables oneself and others to enjoy various great Dharma pleasures. Nirmanakaya (Emanation Body) refers to the Emanation Body, which manifests various transformative deeds for the benefit and happiness of sentient beings. The meaning of essence, the meaning of reliance, and the meaning of the collection of virtues are collectively called 'body.' The above is a brief explanation of the names and meanings of the Three Bodies. Furthermore, the Dharmakaya takes the ultimate Paravrtti (Transformation of the Basis) of Tathata (Suchness) as its characteristic. It is the equal basis of all Buddha-dharmas, capable of arising all unobstructed functions. It is manifested by the increase of all Śukla-dharmas (White Dharmas). It is the equal self-nature of all Tathagatas, subtle and difficult to fathom, extinguishing all discriminations and cutting off all fabrications. Therefore, the sutra says: 'The Dharmakaya of all Buddhas should not be speculated upon; it is not an object of speculation, surpassing all speculative fabrications.' The Sambhogakaya (Enjoyment Body) takes the perfection of all merits as its characteristic. It is the common integration of all Buddha-dharmas, capable of arising all unobstructed functions. It is produced by the increase of all Śukla-dharmas (White Dharmas). It is the distinct self of all Tathagatas, subtle and difficult to fathom, residing in the Pure Land, naturally serene, enjoying the Dharma bliss freely until the end of the future, manifesting various forms, and expounding various dharmas, enabling even the great Mahasattvas (Great Beings) to enjoy the Dharma bliss. The Nirmanakaya (Emanation Body) takes the perfection of all miraculous transformations as its characteristic. It is the common integration of all transformative functions, manifesting all unobstructed functions. It is guided by the increase of all Śukla-dharmas (White Dharmas). It is the distinct transformation of all Tathagatas, subtle and difficult to fathom, residing in both Pure Lands and Impure Lands, manifesting various forms, and expounding various dharmas, maturing lower-level Bodhisattvas, Śrāvaka-pratyekabuddhas (Hearers and Solitary Buddhas), and Prthag-janas (Ordinary Beings), enabling them to enter the Bhumi (Grounds), escape the Trailokya (Three Realms), and be liberated from all Durgati (Evil Destinies). The above is a brief explanation of the characteristics and functions of the Three Bodies. Furthermore, if the aforementioned Five Dharmas are incorporated into the Three Bodies, there are
義前二攝自性身，中間二種攝受用身，成所作智攝變化身，經說真如是法身故。論說轉去阿賴耶識得自性身，大圓鏡智轉第八得，故知前二攝自性身。此經中說，成所作智起諸化業，《莊嚴論》說，成所作智於一切界發起種種無量難思諸變化事，故知后一攝變化身。平等性智如餘論說，能于凈土隨諸菩薩所樂示現種種佛身。妙觀察智亦如論說，于大集會能現一切自在作用說法斷疑。又說轉去諸轉識故得受用身，故知中二攝受用身。又佛三身皆十義中智殊勝攝，故知三身皆得有智。有義初一攝自性身，四智自性相應共有，及為地上菩薩所現一分細相，攝受用身；若為地前諸菩薩等所現一分粗相化用，攝變化身。諸經皆說清凈真如為法身故。《贊佛論》說，如來法身無生滅故。《莊嚴論》說，佛自性身本性常故。《能斷金剛般若論》說，受持演說彼經功德。于佛法身為證得因，于餘二身為生因故。諸經論說，究竟轉依以為法身，轉依即是清凈真如非對治道，故知法身唯凈法界真如為性。《莊嚴論》說，大圓鏡智是受用佛。《攝大乘》說，轉諸轉識得受用身。然說轉去阿賴耶識得法身者，此說轉去第八識中二障種子，顯得清凈轉依法身，非說鏡智，以說鏡智是受用故。
又受用身略有二種：一、自受用，三無數劫修所
【現代漢語翻譯】 現代漢語譯本 義前二攝自性身（Svasvabhāva-kāya，自性身），中間二種攝受用身（Saṃbhogakāya，受用身），成所作智（Kṛtyānuṣṭhāna-jñāna，成所作智）攝變化身（Nirmāṇakāya，變化身），經典說真如（Tathātā，真如）是法身（Dharmakāya，法身）的緣故。《瑜伽師地論》說，轉變阿賴耶識（Ālayavijñāna，阿賴耶識）得到自性身，大圓鏡智（Ādarśa-jñāna，大圓鏡智）轉變第八識得到，所以知道前兩種智攝自性身。此經中說，成所作智生起各種化現事業，《大乘莊嚴經論》說，成所作智在一切世界發起種種無量難以思議的各種變化事，所以知道后一種智攝變化身。平等性智（Samatā-jñāna，平等性智）如其他論典所說，能夠在凈土（Sukhāvatī，凈土）隨著諸位菩薩所喜好示現種種佛身。妙觀察智（Pratyavekṣaṇa-jñāna，妙觀察智）也如論典所說，在大眾集會中能夠示現一切自在作用，說法斷除疑惑。又說轉變各種轉識（Pravṛtti-vijñāna，轉識）的緣故得到受用身，所以知道中間兩種智攝受用身。而且佛的三身都以十種意義中的智慧殊勝來攝持，所以知道三身都具有智慧。 有一種觀點認為，最初一種智攝自性身，四智自性相應共有，以及為地上菩薩所顯現的一部分細微相，攝受用身；如果是為地上之前的諸位菩薩等所顯現的一部分粗顯相的化用，攝變化身。各種經典都說清凈真如是法身。《贊佛論》說，如來法身沒有生滅的緣故。《大乘莊嚴經論》說，佛的自性身本來就是常恒的緣故。《能斷金剛般若經》說，受持演說這部經的功德，對於佛的法身是證得之因，對於其餘二身是生起之因的緣故。各種經論都說，究竟的轉依（Āśrayaparivṛtti，轉依）是法身，轉依就是清凈真如，不是對治道，所以知道法身唯有清凈法界真如為體性。《大乘莊嚴經論》說，大圓鏡智是受用佛。《攝大乘論》說，轉變各種轉識得到受用身。然而說轉變阿賴耶識得到法身，這是說轉變第八識中的二障種子，顯現清凈轉依的法身，不是說鏡智，因為說鏡智是受用身的緣故。 又受用身大致有兩種：一、自受用，三無數劫修行所
【English Translation】 English version The first two, according to meaning, encompass the Svasvabhāva-kāya (自性身, self-nature body), the middle two encompass the Saṃbhogakāya (受用身, enjoyment body), and the Kṛtyānuṣṭhāna-jñāna (成所作智, wisdom of accomplished action) encompasses the Nirmāṇakāya (變化身, transformation body), because the scriptures say that Tathātā (真如, suchness) is the Dharmakāya (法身, Dharma body). The Yogācārabhūmi-śāstra says that by transforming the Ālayavijñāna (阿賴耶識, storehouse consciousness), one obtains the Svasvabhāva-kāya, and the Ādarśa-jñāna (大圓鏡智, great mirror wisdom) transforms the eighth consciousness to obtain it, so it is known that the first two encompass the Svasvabhāva-kāya. This scripture says that the Kṛtyānuṣṭhāna-jñāna gives rise to various transformation activities, and the Mahāyānasaṃgraha says that the Kṛtyānuṣṭhāna-jñāna initiates various immeasurable and inconceivable transformation events in all realms, so it is known that the last one encompasses the Nirmāṇakāya. The Samatā-jñāna (平等性智, wisdom of equality) as other treatises say, is able to manifest various Buddha bodies according to the wishes of the Bodhisattvas in Sukhāvatī (凈土, Pure Land). The Pratyavekṣaṇa-jñāna (妙觀察智, wisdom of wonderful observation) also, as the treatise says, is able to manifest all kinds of unhindered activities in great assemblies, expounding the Dharma and resolving doubts. It is also said that by transforming the various Pravṛtti-vijñāna (轉識, active consciousnesses), one obtains the Saṃbhogakāya, so it is known that the middle two encompass the Saṃbhogakāya. Moreover, the three bodies of the Buddha are all encompassed by the excellence of wisdom among the ten meanings, so it is known that all three bodies possess wisdom. One view holds that the first wisdom encompasses the Svasvabhāva-kāya, the four wisdoms are mutually corresponding and shared, and a portion of the subtle aspects manifested for the Bodhisattvas on the ground encompass the Saṃbhogakāya; if it is a portion of the coarse aspects of transformation manifested for the Bodhisattvas before the ground, it encompasses the Nirmāṇakāya. All scriptures say that pure Tathātā is the Dharmakāya. The Praise of the Buddha Treatise says that the Dharmakāya of the Tathāgata is without arising or ceasing. The Mahāyānasaṃgraha says that the Svasvabhāva-kāya of the Buddha is inherently constant. The Diamond Sutra says that the merit of upholding and expounding this scripture is the cause for attaining the Dharmakāya, and the cause for generating the other two bodies. All scriptures and treatises say that the ultimate Āśrayaparivṛtti (轉依, transformation of the basis) is the Dharmakāya, and the transformation of the basis is pure Tathātā, not an antidote path, so it is known that the Dharmakāya is only the nature of pure Dharmadhātu Tathātā. The Mahāyānasaṃgraha says that the Ādarśa-jñāna is the enjoyment Buddha. The Compendium on the Mahāyāna says that by transforming the various active consciousnesses, one obtains the Saṃbhogakāya. However, saying that by transforming the Ālayavijñāna, one obtains the Dharmakāya, this means transforming the seeds of the two obscurations in the eighth consciousness, revealing the Dharmakāya of pure transformation, not referring to the mirror wisdom, because it is said that the mirror wisdom is the enjoyment body. Furthermore, the Saṃbhogakāya roughly has two types: first, self-enjoyment, cultivated through three countless kalpas
成故；二、他受用，為諸菩薩受法樂故。是故四智相應共有及一分化為受用身。經論皆說，化身為化地前眾生現種種相。既是地前眾生境界，故知非是真實功德，但是化用。經論唯說成所作智慧起化業非即化身，雖三種身智殊勝攝，法身是智所依證故，化身是智所起用故，似智現故假說為智，亦無有過。
如是三身受用變化既有生滅，云何經說諸佛身常？由二所依法身常故。又受用身及變化身雖有生滅，以恒受用種種法樂無休廢故，於十方界數數現化無斷絕故，如常受樂，如常施食，故說名常。《莊嚴論》說，常有三種：一、本性常，謂自性身，此身本來性常住故；二、不斷常，謂受用身，恒受法樂無間斷故；三、相續常，謂變化身，沒已復現化無盡故。如是法身雖離一切分別戲論而無生滅，故說名常。二身雖有唸唸生滅，而依常身無間斷故，恒相續故說名為常。經說如來色受等法一切常住，依此道理非無生滅，無漏種子修習增長所生起故，生者皆滅一向記故，色心皆見是無常故，常住色心曾不見故。
如是三身，云何形量？法身清凈真如為體，真如即是諸法實性，法無邊際，法身亦爾，遍一切法無處不有。猶如虛空，不可說其形量大小，就相而言遍一切處。受用身者，有色非色，非色諸法無形質故，亦
【現代漢語翻譯】 現代漢語譯本 成就的緣故；二、是他受用，爲了諸菩薩享受法樂的緣故。因此，四智相應共有以及一部分化現為受用身。經典和論著都說，化身是為化地前的眾生顯現種種形象。既然是地前眾生的境界，所以知道不是真實的功德，只是化現的作用。經典和論著只說成所作智慧發起化現事業，但並非就是化身本身。雖然三種身和智有殊勝的統攝關係，但法身是智慧所依憑和證得的，化身是智慧所發起的作用，因為類似智慧的顯現，所以假說為智，也沒有過失。
像這樣，三身（法身、受用身、化身）的受用和變化既然有生滅，為什麼經典說諸佛的身是常住的呢？因為所依憑的法身是常住的緣故。而且，受用身和化身雖然有生滅，但因為恒常享受種種法樂沒有停歇，在十方世界無數次顯現化身沒有斷絕，就像常受快樂，就像常施飲食一樣，所以說名為常。《莊嚴論》說，常有三種：一、本性常，指自性身（Svabhavakakaya），這個身本來性質就是常住的緣故；二、不斷常，指受用身（Sambhogakaya），恒常享受法樂沒有間斷的緣故；三、相續常，指變化身（Nirmanakaya），消失後又重新顯現化身沒有窮盡的緣故。像這樣，法身雖然遠離一切分別戲論而沒有生滅，所以說名為常。受用身和化身雖然有唸唸生滅，但因為依憑常住的法身沒有間斷，恒常相續的緣故，所以說名為常。經典說如來的色受等法一切常住，依據這個道理，並非沒有生滅，而是因為無漏種子修習增長所生起的緣故，生起的都會滅亡是一定的，色心都被認為是無常的緣故，常住的色心從來沒有見過。
像這樣的三身，形體和量是怎樣的呢？法身以清凈真如為體，真如就是諸法的實性，法沒有邊際，法身也是這樣，遍及一切法無處不在。猶如虛空，不可說它的形體大小，就相而言遍及一切處。受用身，有色和非色，非色的諸法沒有形質的緣故，也
【English Translation】 English version Because of accomplishment; second, it is for the enjoyment of others, for the sake of all Bodhisattvas enjoying the Dharma bliss. Therefore, the corresponding shared four wisdoms and a portion of transformation manifest as the Sambhogakaya (Reward Body). Sutras and treatises all say that the Nirmanakaya (Transformation Body) manifests various forms for sentient beings before the Bhumis (Stages). Since it is the realm of sentient beings before the Bhumis, it is known that it is not a true merit, but merely a transformative function. Sutras and treatises only say that the Kṛtyānuṣṭhāna-jñāna (Wisdom of Accomplishing Activities) can initiate transformative activities, but it is not the Nirmanakaya itself. Although the three bodies and wisdoms have a supreme encompassing relationship, the Dharmakaya (Dharma Body) is what the wisdom relies on and attains, the Nirmanakaya is the function initiated by the wisdom, and because it resembles the manifestation of wisdom, it is falsely said to be wisdom, and there is no fault.
Like this, since the enjoyment and transformation of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) have arising and ceasing, why do the sutras say that the bodies of all Buddhas are permanent? Because the Dharmakaya on which they rely is permanent. Moreover, although the Sambhogakaya and Nirmanakaya have arising and ceasing, because they constantly enjoy various Dharma bliss without cessation, and manifest transformations countless times in the ten directions without interruption, just like constantly enjoying happiness, just like constantly giving food, therefore they are said to be permanent. The Śūraṅgama Sūtra says that there are three kinds of permanence: first, essential permanence, referring to the Svabhavakakaya (Essence Body), because this body is originally permanent in nature; second, uninterrupted permanence, referring to the Sambhogakaya, because it constantly enjoys Dharma bliss without interruption; third, continuous permanence, referring to the Nirmanakaya, because it disappears and then reappears in transformations without end. Like this, although the Dharmakaya is free from all conceptual elaborations and has no arising or ceasing, therefore it is said to be permanent. Although the Sambhogakaya and Nirmanakaya have arising and ceasing in every moment, because they rely on the permanent Dharmakaya without interruption, and are constantly continuous, therefore they are said to be permanent. The sutras say that all the Dharmas such as the form and feeling of the Tathagata are all permanent, according to this principle, it is not that there is no arising and ceasing, but because they are born from the cultivation and growth of un-leaked seeds, and it is certain that what arises will perish, and because both form and mind are seen as impermanent, and permanent form and mind have never been seen.
Like this, what are the form and measure of the three bodies? The Dharmakaya takes pure Suchness (Tathata) as its essence, and Suchness is the true nature of all Dharmas. Dharma has no boundaries, and so does the Dharmakaya, pervading all Dharmas and being present everywhere. Like space, it is impossible to describe its form and size, but in terms of appearance, it pervades all places. The Sambhogakaya, has form and is formless, because formless Dharmas have no shape or substance, also
不可說形量大小，若就依身及所知境，亦得說言遍一切處。色有二種：一者實色；二者化色。言實色者，三無數劫修感色身相好等業，轉五根等有漏色身，得佛無漏五根等色，無量相好莊嚴，其身周遍法界稱實凈土。于生死中業有分限，阿賴耶識所變身形大小不定，且如此界。瞻部洲人善業最劣，所得色身極長四肘；東勝身洲善業次勝，身長八肘。如是善業漸漸增勝，所得色身形量漸大，乃至色界色究竟天，感色業中最殊勝故，所得色身一萬六千瑜膳那量。十地菩薩無漏善根所資熏故，身形轉大，如經廣說。金剛喻定現在前時，滅一切障，善根勢力量無邊故，所得色身充滿法界遍實凈土。大圓鏡智相應凈識，所變身土無限量故。諸佛識變同處同時，其相相似不相障礙，盡未來際無間無斷，依此能令諸佛受用廣大喜樂，是故說名受用身土。如是身土唯佛乃知，非諸菩薩五根所證，一一色根能證一切所受境界無障礙故，是故諸佛無見頂相、無邊法音，一切色根作用無限，以遍滿故。
言化色者，由悲願力，為入大地諸菩薩眾現種種身、種種相好、種種言音，依種種土形量不定。變化身者，亦悲願力，為化地前諸有情故現變化身，通色非色，非色即是變化意業，力無畏等諸功德相，無形質故無有形量，色者變化身語業
【現代漢語翻譯】 現代漢語譯本 不可說其形體大小，如果就其依身以及所知境界而言，也可以說遍及一切處。色有兩種：一是實色；二是化色。所說的實色，是經過三大阿僧祇劫修習感得色身相好等業，轉變五根等有漏色身，得到佛的無漏五根等色，以無量相好莊嚴，其身周遍法界，堪稱真實凈土。在生死輪迴中，業力有其限度，阿賴耶識所變的身體形貌大小不定，且以我們這個世界為例。南瞻部洲（Jambudvipa）的人們善業最為薄弱，所得色身最長四肘；東勝身洲（Purvavideha）的人們善業稍勝，身長八肘。像這樣善業漸漸增勝，所得色身形量逐漸增大，乃至色究竟天（Akanistha），感得色業最為殊勝，所以所得色身有一萬六千瑜繕那（Yojana）之量。十地菩薩由於無漏善根的資助熏習，身形轉變增大，如經典廣泛所說。當金剛喻定（Vajropama-samadhi）現前時，滅除一切障礙，善根勢力力量無邊，所以所得色身充滿法界，遍及真實凈土。大圓鏡智（Adarsa-jnana）相應的清凈識，所變的身體和國土沒有**。諸佛的識變在同一處同一時間，其相貌相似而不互相障礙，直到未來際都沒有間斷，依靠這個能夠使諸佛受用廣大的喜樂，所以稱為受用身土。這樣的身土只有佛才能知曉，不是諸菩薩的五根所能證得的，一一色根能夠證得一切所受境界而沒有障礙，因此諸佛沒有見頂相（Usnisa）、無邊法音，一切色根的作用無限，因為遍滿一切。
所說的化色，是由於悲願之力，爲了進入大地的諸菩薩眾，示現種種身、種種相好、種種言音，依據種種國土，形量不定。變化身也是由於悲願之力，爲了化度地前諸有情眾生，示現變化身，包括色和非色，非色就是變化意業，力、無畏（Vaisaradyas）等諸功德相，因為沒有形質所以沒有形量，色就是變化身語業。
【English Translation】 English version Its form and size are beyond description. If considered in relation to the body and the perceived realms, it can be said to pervade all places. There are two types of 'rupa' (form): 'real rupa' and 'transformation rupa'. 'Real rupa' refers to the meritorious deeds accumulated over three countless kalpas (asamkhya-kalpas) to attain the physical characteristics and qualities of a Buddha, transforming the contaminated 'rupa' of the five senses into the uncontaminated 'rupa' of the five senses of a Buddha, adorned with immeasurable characteristics and qualities. This body pervades the entire Dharma realm, truly a pure land. In the cycle of birth and death, karmic forces have limitations. The size and shape of the body transformed by the Alaya-vijnana (store consciousness) are uncertain, taking this world as an example. The beings of Jambudvipa (南瞻部洲) have the weakest meritorious deeds, and their bodies are at most four cubits long. The beings of Purvavideha (東勝身洲) have slightly better meritorious deeds, and their bodies are eight cubits long. As meritorious deeds gradually increase, the size of the body gradually increases, up to Akanistha (色究竟天), where the most excellent karmic deeds related to 'rupa' are experienced, resulting in a body measuring 16,000 yojanas (瑜膳那). The bodies of the Ten-Bhumi Bodhisattvas (十地菩薩) are transformed and enlarged due to the support and influence of uncontaminated meritorious roots, as extensively described in the scriptures. When the Vajropama-samadhi (金剛喻定) manifests, it eradicates all obstacles, and the power of meritorious roots becomes boundless, resulting in a body that fills the Dharma realm and pervades the true pure land. The pure consciousness corresponding to the Adarsa-jnana (大圓鏡智) transforms the body and land without **. The transformations of consciousness of all Buddhas occur in the same place and at the same time, their appearances are similar and do not obstruct each other, continuing without interruption until the end of future time. Relying on this, the Buddhas can experience vast joy and bliss, hence it is called the Sambhogakaya (受用身) and Sambhogakaya-land (受用身土). Such a body and land are known only to the Buddhas, and cannot be realized by the five senses of the Bodhisattvas. Each sense faculty can realize all perceived realms without obstruction, therefore the Buddhas have the Usnisa (無見頂相) and boundless Dharma sound. The function of all sense faculties is limitless because they are all-pervading.
'Transformation rupa' arises from the power of compassion and vows, manifesting various bodies, characteristics, qualities, and languages for the Bodhisattvas who have entered the Bhumis (大地). The size and shape vary depending on the land. The Nirmanakaya (變化身) also arises from the power of compassion and vows, manifesting transformation bodies to transform sentient beings before reaching the Bhumis, encompassing both 'rupa' and 'non-rupa'. 'Non-rupa' refers to the transformation of mental karma, the qualities of powers, Vaisaradyas (無畏), and other merits. Because it has no form or substance, it has no size or shape. 'Rupa' refers to the transformation of physical and verbal karma.
等，隨時隨處隨眾所宜，所現身形其量不定，如經廣說。
如是三身，一切如來為有差別、為無差別？法身實性，一切如來皆共有故，無有差別，就能證因有差別故，假說差別。其餘二身各別因感、各別自性，實有差別但無別執，同處相似利樂意樂事業平等說無差別。是故說言，一切諸佛由所依止意樂事業，於三種身如其次第說無差別，所依法界無差別故，利樂意樂無差別故，共作事業無差別故。
如是三身為有各別諸功德不？如來法身清凈真如轉依為相，真實善有本性清凈，遠離一切雜染法故，一切功德所依止故，一切功德真實性故，說名具足一切功德，無有色心差別功德。佛受用身具足一切色心等法真實功德，及為他現化相功德。佛變化身唯具一切現色心等化相功德。是故三身皆說具有過殑伽沙數量功德。
一切如來所化有情為共不共？有義皆共，以一一佛皆能化度一切有情，福德智慧一切平等，三無數劫勤修行愿，同爲拔濟一切有情求菩提故，如說一佛所化有情即一切佛。有義不共，以佛所化諸有情類本相屬故，是故如來底沙佛時，曾與慈氏同爲弟子，佛觀釋迦所化有情善根先熟、慈氏所化善根后熟，又觀慈氏因行先滿、釋迦后滿，遂於一處入火光定，令釋迦見，七日七夜不下一足一頌讚嘆
【現代漢語翻譯】 現代漢語譯本： 等等，（佛）隨時隨地根據不同場合的需要，所顯現的身形大小不定，正如經書廣泛描述的那樣。
像這樣的三身（法身、報身、化身），一切如來是有差別還是沒有差別呢？法身的真實體性，一切如來都共同具有，所以沒有差別。但就能夠證得法身的因緣來說，因為有差別，所以假說有差別。其餘的報身和化身，各有不同的因緣感應、各有不同的自性，實際上是有差別的。但因為沒有分別執著，在同一個地方，（三身）相似地利益眾生，意樂和事業平等，所以說沒有差別。因此說，一切諸佛由於所依止的意樂和事業，對於三種身，按照次序說沒有差別，因為所依止的法界沒有差別，利益眾生的意樂沒有差別，共同做的事業沒有差別。
像這樣的三身，各自具有不同的功德嗎？如來的法身以清凈真如（Tathata）轉依為相，是真實的善，具有本性清凈的特點，遠離一切雜染的法，是一切功德所依止的基礎，是一切功德的真實體性，所以說具足一切功德，沒有色法和心法的差別功德。佛的報身具足一切色法和心法等真實的功德，以及為他人示現化相的功德。佛的化身只具有一切示現色法和心法等化相的功德。因此，三身都說具有超過恒河沙數量的功德。
一切如來所教化的有情是共同的還是不共同的呢？有一種觀點認為都是共同的，因為每一尊佛都能教化度脫一切有情，（諸佛的）福德和智慧一切平等，（諸佛）在無數劫中勤奮修行發願，都是爲了救拔一切有情求得菩提，正如所說，一尊佛所教化的有情就是一切佛所教化的有情。另一種觀點認為是不共同的，因為佛所教化的各類有情本來就有所歸屬。因此，如來提沙佛（Tishya Buddha）時期，曾與慈氏菩薩（Maitreya Bodhisattva）同爲弟子，佛觀察到釋迦牟尼佛（Shakyamuni Buddha）所教化的有情善根先成熟，慈氏菩薩所教化的有情善根后成熟，又觀察到慈氏菩薩的因行先圓滿，釋迦牟尼佛后圓滿，於是就在一處進入火光定，讓釋迦牟尼佛看見，七天七夜不移動一步，用一首偈頌讚嘆（釋迦牟尼佛）。
【English Translation】 English version: Et cetera, (Buddhas) manifest forms of varying sizes at any time and place, according to the needs of the assembly, as extensively described in the scriptures.
Regarding these three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), are all Tathagatas different or not different? The true nature of the Dharmakaya (法身), is shared by all Tathagatas, therefore there is no difference. However, in terms of the causes that enable the realization of the Dharmakaya, there are differences, so we provisionally say there are differences. The remaining Sambhogakaya (報身) and Nirmanakaya (化身) each have different causal conditions and different natures, so there are actual differences. But because there is no clinging to these differences, and because they similarly benefit beings in the same place, with equal intention and activity, we say there is no difference. Therefore, it is said that all Buddhas, due to their supporting intention and activity, speak of the three bodies as being non-different in that order, because the supporting Dharmadhatu (法界) is non-different, the intention to benefit beings is non-different, and the shared activity is non-different.
Do these three bodies each have different qualities? The Dharmakaya (法身) of the Tathagata is characterized by the transformation of pure Suchness (Tathata 真如), it is true goodness, possessing the purity of its own nature, being free from all defiled dharmas, being the basis upon which all qualities rely, and being the true nature of all qualities. Therefore, it is said to be complete with all qualities, without the qualities of difference between form and mind. The Sambhogakaya (報身) of the Buddha is complete with all true qualities of form, mind, and other dharmas, as well as the qualities of manifesting appearances for others. The Nirmanakaya (化身) of the Buddha only possesses all the qualities of manifesting appearances of form, mind, and so on. Therefore, all three bodies are said to possess qualities exceeding the number of sands in the Ganges River.
Are the sentient beings transformed by all Tathagatas common or uncommon? Some argue that they are all common, because each Buddha can transform and liberate all sentient beings, (the Buddhas') merit and wisdom are all equal, (the Buddhas) diligently practice and vow for countless eons, all for the sake of rescuing all sentient beings and seeking Bodhi. As it is said, the sentient beings transformed by one Buddha are the same as those transformed by all Buddhas. Others argue that they are not common, because the various types of sentient beings transformed by the Buddhas originally belong to them. Therefore, during the time of the Tathagata Tishya Buddha (提沙佛), he and Maitreya Bodhisattva (慈氏菩薩) were once disciples together. The Buddha observed that the sentient beings transformed by Shakyamuni Buddha (釋迦牟尼佛) had their roots of virtue ripened earlier, while the sentient beings transformed by Maitreya Bodhisattva had their roots of virtue ripened later. He also observed that Maitreya Bodhisattva's causal practices would be completed earlier, while Shakyamuni Buddha's would be completed later. Therefore, he entered the Fire Light Samadhi (火光定) in one place, allowing Shakyamuni Buddha to see it, and for seven days and seven nights, he did not move a single step, praising (Shakyamuni Buddha) with a single verse.
，令超慈氏在前成佛。又佛將欲入涅槃時，作如是言：「我所應度皆已度訖。」又契經說：「佛涅槃時觀一所化，現在非想非非想處，當生此間應受佛化，留一化身潛住此界，先所受身現入涅槃。彼從非想非非想沒來生此間，佛所留化為說妙法成阿羅漢，爾時化身方沒不現。」又諸經中處處宣說，能化所化相屬決定，是故諸佛所化不共。如實義者，有共不共。無始時來種性法爾更相系屬，或多屬一、或一屬多，菩薩因時成熟有情亦不決定，或共不共，故成佛已，或共化度、或別化度。若所化生一向共者，何須多佛？一佛能化一切生故，唯應一佛常住世間教化眾生，余佛皆應入永寂滅，佛亦不應化餘眾生令趣大乘，以無用故，但應化彼令得三乘入永寂滅，以易得故。誰有智者舍易就難、然燈助日？是故所化非一向共。若所化生一向不共，菩薩不應發弘誓願，歷事諸佛修學大乘，蘇達那等亦不應事多善知識，諸佛不應以己所化付囑后佛，如是等事皆悉相違，是故不應一向不共。雖一一佛有化一切有情功能，然諸有情于無緣佛不肯受化，亦不見聞。雖一一佛盡未來際，常住世間教化無量諸有情類，而隨所宜現種種化，或現等覺或現涅槃，或名釋迦或慈氏等，隨一化相所度有情言皆度訖。生非想者，宜見釋迦化相得度，故留化
【現代漢語翻譯】 現代漢語譯本 令超過慈氏菩薩（Maitreya，未來佛）之前成佛。而且佛陀將要進入涅槃（Nirvana，寂滅）時，這樣說：『我所應該度化的眾生都已經度化完畢。』還有契經（Sutra，佛經）中說：『佛陀涅槃時觀察到一個所要度化的眾生，現在位於非想非非想處（Neither perception nor non-perception，佛教禪定最高境界），將來會降生到這個世間接受佛陀的教化，所以留下一尊化身潛藏在這個世界，先前所受的身體則示現進入涅槃。那個眾生從非想非非想處死後降生到這個世間，佛陀所留下的化身為他說微妙的佛法，使他成為阿羅漢（Arhat，斷絕一切煩惱，證入涅槃的聖者），那時化身才消失不再顯現。』還有各種經典中處處宣說，能教化者和所教化者的關係是決定的，因此諸佛所教化的眾生不是共同的。 就真實意義而言，有共同和不共同之處。從無始以來，種性和法爾（Dharmata，事物本性）互相聯繫，或者多個眾生屬於一個佛，或者一個眾生屬於多個佛，菩薩在因地修行時成熟有情也不是決定的，有共同的，也有不共同的，所以在成佛之後，或者共同教化，或者分別教化。如果所要教化的眾生一向是共同的，為什麼需要多尊佛呢？一尊佛就能教化一切眾生，只需要一尊佛常住在世間教化眾生，其餘的佛都應該進入永恒的寂滅，佛陀也不應該教化其餘的眾生讓他們趣向大乘（Mahayana，大乘佛教），因為沒有用處，只需要教化他們讓他們得到三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）進入永恒的寂滅，因為這比較容易得到。誰會有智慧捨棄容易的而選擇困難的，點燈去幫助太陽發光呢？因此所要教化的眾生不是一向共同的。 如果所要教化的眾生一向是不共同的，菩薩就不應該發起廣大的誓願，經歷侍奉諸佛修學大乘，蘇達那（Sudāna，佛教故事人物）等人也不應該侍奉眾多的善知識，諸佛也不應該把自己所要教化的眾生託付給後來的佛，像這樣的事情都是互相矛盾的，因此不應該一向不共同。雖然每一尊佛都有教化一切有情的功能，然而諸多的有情對於沒有緣分的佛不肯接受教化，也不見不聞。雖然每一尊佛在未來無盡的時間裡，常住在世間教化無量的諸有情類，而隨著所適合的而示現種種的化身，或者示現等覺（Samyaksambuddha，正等覺者，佛的果位）或者示現涅槃，或者名為釋迦（Sakyamuni，釋迦牟尼佛）或者慈氏（Maitreya，彌勒菩薩）等等，隨著一種化相所度化的有情都說已經度化完畢。生在非想非非想處的眾生，適合見到釋迦的化相而得到度化，所以留下化身。
【English Translation】 English version To enable [him] to become a Buddha before Maitreya (Maitreya, the future Buddha). Moreover, when the Buddha was about to enter Nirvana (Nirvana, extinction), he said: 'All beings that I should have saved have already been saved.' Furthermore, the Sutra (Sutra, Buddhist scripture) says: 'When the Buddha entered Nirvana, he observed a being to be saved, who is now in the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception, the highest state of Buddhist meditation), and will be born into this world to receive the Buddha's teachings. Therefore, he left behind a transformation body hidden in this world, while the body he previously received manifested entering Nirvana. That being, after dying in the Realm of Neither Perception nor Non-Perception, was born into this world. The transformation body left by the Buddha spoke the wonderful Dharma for him, enabling him to become an Arhat (Arhat, a saint who has cut off all afflictions and entered Nirvana). At that time, the transformation body disappeared and was no longer visible.' Moreover, various scriptures everywhere proclaim that the relationship between the one who can teach and the one who is to be taught is fixed. Therefore, the beings taught by the Buddhas are not common. In terms of the true meaning, there are common and uncommon aspects. From beginningless time, the nature and Dharmata (Dharmata, the nature of things) are interconnected, either multiple beings belong to one Buddha, or one being belongs to multiple Buddhas. When a Bodhisattva cultivates in the causal stage, the maturing of sentient beings is also not fixed, there are common and uncommon aspects. Therefore, after becoming a Buddha, they either teach together or teach separately. If the beings to be taught are always common, why are multiple Buddhas needed? One Buddha can teach all beings. Only one Buddha needs to constantly reside in the world to teach beings, and the remaining Buddhas should all enter eternal extinction. The Buddha should also not teach the remaining beings to turn towards the Mahayana (Mahayana, Mahayana Buddhism), because it is useless. He only needs to teach them to attain the Three Vehicles (Triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and enter eternal extinction, because it is easier to attain. Who would be wise enough to abandon the easy and choose the difficult, lighting a lamp to help the sun shine? Therefore, the beings to be taught are not always common. If the beings to be taught are always uncommon, the Bodhisattva should not make great vows, experience serving the Buddhas and studying the Mahayana. Sudāna (Sudāna, a character in Buddhist stories) and others should also not serve many good teachers. The Buddhas should also not entrust the beings they are to teach to later Buddhas. Such things are all contradictory. Therefore, it should not be always uncommon. Although every Buddha has the function of teaching all sentient beings, many sentient beings are unwilling to accept the teachings of a Buddha with whom they have no affinity, and they neither see nor hear. Although every Buddha constantly resides in the world for endless time in the future, teaching countless sentient beings, they manifest various transformation bodies according to what is suitable, either manifesting enlightenment (Samyaksambuddha, the perfectly enlightened one, the fruit of the Buddha) or manifesting Nirvana, or being named Sakyamuni (Sakyamuni, Sakyamuni Buddha) or Maitreya (Maitreya, Maitreya Bodhisattva), etc. With each transformation body, the beings that are saved all say that they have been saved. Beings born in the Realm of Neither Perception nor Non-Perception are suitable to see the transformation body of Sakyamuni and be saved, so a transformation body is left behind.
待亦不相違。若諸如來同一所化，何佛現前而化彼耶？諸佛皆有悲願力故，不可一化余皆止息，但有緣佛同處同時，后得智上各現一化，其狀相似不相障礙，更相和雜為增上緣，令所化生識如是變，謂見一佛為現神通為說正法，如是等事不可思議，非唯識理不可解了。
又自性身寂滅安樂，正屬自利功德所攝，為增上緣益眾生故，兼屬利他，又與二身俱利功德為所依故，二利所攝。受用身者，具有二分：一、自受法樂分，謂三無數劫修自利行，滿足所證色等實身，令自受用微妙喜樂；二、他受法樂分，謂三無數劫修利他行，滿足所證色等化身，為入大地諸菩薩眾，現種種形說種種法，令諸菩薩受大法樂。由此二分，或說此身唯自利攝，或說此身唯利他攝，或說俱攝，皆不相違。變化身者，唯為利他現諸化相，故利他攝。
如是三身有四分故，得為四句：一、受用非變化，謂自利分實受用身；二、變化非受用，謂變化身為化地前雜類生故，或粗或妙，或令歡喜或令怖畏，改轉不定，但名變化不名受用，不必令受現法樂故；三、亦受用亦變化，謂為地上菩薩所現種種化身，令諸菩薩受法樂故，隨時改轉不決定故；四、非受用非變化謂自性身。
或處說佛有二種身：一者生身；二者法身。若自性身、若實
【現代漢語翻譯】 現代漢語譯本：待（諸佛）利益眾生的方式並不互相沖突。如果諸佛所教化的是同一批眾生，那麼哪一位佛會出現在他們面前教化他們呢？因為諸佛都具有悲心和願力，不可能一位佛在教化時，其他的佛都停止教化。而是有緣分的佛在同一處、同一時間，在後得智（證得真如后所起的智慧）上各自顯現一種化身，這些化身的形態相似，互不障礙，互相融合，作為增上緣，使被教化的眾生產生這樣的認知變化，即看到一位佛顯現神通，宣說正法。這些事情是不可思議的，不是唯識的道理所能完全理解的。
而且，自性身（佛的法性之身）是寂滅安樂的，主要屬於自利功德所包含的範圍，但爲了作為增上緣利益眾生，也兼屬於利他。又因為它與法身和應化身都以利益功德為所依，所以也屬於二利（自利和他利）所包含的範圍。受用身（佛為自己和他人享受法樂的身體）具有兩個部分：一是自受法樂的部分，即經過三大阿僧祇劫修習自利之行，圓滿證得色等真實之身，使自己享受微妙的喜樂；二是他受法樂的部分，即經過三大阿僧祇劫修習利他之行，圓滿證得色等化身，為進入大地的諸菩薩眾，顯現種種形象，宣說種種佛法，使諸菩薩享受大法之樂。由於這兩個部分，或者說此身唯屬於自利，或者說此身唯屬於利他，或者說二者都包含，這些說法並不矛盾。
變化身（佛爲了教化眾生而顯現的各種化身）只是爲了利益眾生而顯現各種化相，因此屬於利他。
像這樣，佛的三身有四種情況，因此可以分為四句：一是受用身而非變化身，指的是自利部分的真實受用身；二是變化身而非受用身，指的是變化身為教化地上菩薩之前的各類眾生，或粗俗或精妙，或使他們歡喜或使他們恐懼，變化不定，只能稱為變化身，不能稱為受用身，因為不一定讓他們享受現世的快樂；三是既是受用身又是變化身，指的是為地上菩薩所顯現的種種化身，爲了讓諸菩薩享受法樂，隨時變化不定；四是非受用身非變化身，指的是自性身。
或者在某些地方說佛有兩種身：一是生身；二是法身。如果自性身、真實
【English Translation】 English version: The ways in which the Tathagatas benefit beings do not contradict each other. If the Tathagatas are teaching the same beings, which Buddha would appear before them to teach them? Because all Buddhas have compassion and vows, it is impossible for one Buddha to stop teaching when another is teaching. Rather, the Buddhas with affinity, in the same place and at the same time, each manifest a transformation body (Nirmanakaya) on their subsequent wisdom (post-attainment wisdom, houdezhi), these transformation bodies are similar in form, do not hinder each other, and merge with each other, serving as an enhancing condition (Adhipati-pratyaya), causing the beings being taught to undergo such a cognitive change, that is, seeing a Buddha manifesting supernatural powers and expounding the Dharma. These things are inconceivable and cannot be fully understood by the principles of Vijnanavada (Yogacara).
Moreover, the Svabhavikakaya (Dharmakaya, the body of the essence of the Buddha) is tranquil and blissful, and primarily belongs to the category of self-benefit merits, but in order to benefit beings as an enhancing condition, it also belongs to the category of benefiting others. Furthermore, because it relies on both benefit merits with the Dharmakaya and Nirmanakaya, it also belongs to the category of both benefits (self-benefit and other-benefit). The Sambhogakaya (Enjoyment Body, the body of bliss of the Buddha) has two parts: first, the part of enjoying the Dharma bliss for oneself, which is to cultivate self-benefit practices for three countless kalpas (asamkhya-kalpas), fully realizing the real body of form, etc., so that oneself enjoys subtle joy and bliss; second, the part of enjoying the Dharma bliss for others, which is to cultivate other-benefit practices for three countless kalpas, fully realizing the transformation bodies of form, etc., for the Bodhisattvas who have entered the Bhumis (stages of the Bodhisattva path), manifesting various forms and expounding various Dharmas, so that the Bodhisattvas enjoy the great Dharma bliss. Due to these two parts, it is said that this body belongs only to self-benefit, or that this body belongs only to other-benefit, or that it includes both, and these statements are not contradictory.
The Nirmanakaya (Transformation Body, the body of emanation of the Buddha) only manifests various transformation appearances for the benefit of beings, and therefore belongs to other-benefit.
In this way, the three bodies of the Buddha have four aspects, and therefore can be divided into four statements: first, the Sambhogakaya but not the Nirmanakaya, refers to the real Sambhogakaya of the self-benefit part; second, the Nirmanakaya but not the Sambhogakaya, refers to the Nirmanakaya for teaching various kinds of beings before the Bhumis, either coarse or subtle, either making them happy or making them fearful, changing and uncertain, it can only be called Nirmanakaya, not Sambhogakaya, because it does not necessarily make them enjoy present happiness; third, both Sambhogakaya and Nirmanakaya, refers to the various transformation bodies manifested for the Bodhisattvas on the Bhumis, in order to make the Bodhisattvas enjoy the Dharma bliss, changing and uncertain at any time; fourth, neither Sambhogakaya nor Nirmanakaya, refers to the Svabhavikakaya.
Or in some places it is said that the Buddha has two kinds of bodies: first, the birth body; second, the Dharmakaya. If the Svabhavikakaya, the real
受用，俱名法身，諸功德法所依止故，諸功德法所整合故。若變化身、若他受用，俱名生身，隨眾所宜數現生故。
又余經說，有十種佛：一、現等覺佛；二、弘誓願佛；三、業異熟佛；四、住持佛；五、變化佛；六、法界佛；七、心佛；八、定佛；九、本性佛；十、隨樂佛。前五世俗、后五勝義，隨其所應三身所攝，如是等類隨相應知。
經曰：如是凈法界，諸佛之所說。
論曰：
如是如來清凈法界諸佛同說，具足佛地五種功德三身差別，或自性等六句義相。由此四頌略說佛地一切功德，及前廣說，應知總名聖教所說。
經曰：時薄伽梵說是經已，妙生菩薩摩訶薩等，諸大聲聞、世間天、人、阿素洛等，一切大眾聞佛所說，皆大歡喜信受奉行。
論曰：
此中顯示聞法眾會依教奉行。由佛凈識悲願所引，變似契經增上緣力，時眾自心善根成熟，似彼相現，謂聞佛說皆生歡喜信受奉行。諸聲聞等或現化作或是真實，受用變化二土同處，聽法徒眾所聞雖同、所見各異不相障礙，上亦見下、下不見上，各各利益安樂事成。
佛地甚深諸句義， 我今隨分已略釋， 功德普施諸群生， 愿速等成無上果。 諸有書寫所生福， 後後勝善等流果， 愿此相續盡
【現代漢語翻譯】 現代漢語譯本 受用身和俱名法身（Dharmakaya），是因為它們是所有功德法所依止之處，也是所有功德法所整合之處。而變化身和他受用身，則都可稱為生身（Nirmanakaya），因為它們會隨著眾生的需要而不斷顯現。
另外，其他經典中提到有十種佛：一、現等覺佛（Abhisambuddha）；二、弘誓願佛（Pranidhana-buddha）；三、業異熟佛（Karma-vipaka-buddha）；四、住持佛（Sthiti-buddha）；五、變化佛（Nirmana-buddha）；六、法界佛（Dharmadhatu-buddha）；七、心佛（Citta-buddha）；八、定佛（Samadhi-buddha）；九、本性佛（Prakriti-buddha）；十、隨樂佛（Yathanandi-buddha）。前五種是世俗諦，后五種是勝義諦，它們分別被三身所包含，應該根據情況相應地理解。
經典上說：『像這樣清凈的法界，是諸佛所宣說的。』
論中說：
像這樣如來的清凈法界，是諸佛共同宣說的，它具足佛地的五種功德和三身的差別，或者具有自性等六句義的相狀。因此，這四句偈頌概括地說明了佛地的一切功德，以及前面廣泛的闡述，應該知道這些總稱為聖教所說。
經典上說：『當時，薄伽梵（Bhagavan，世尊）說完這部經后，妙生菩薩摩訶薩（Bodhisattva-Mahasattva）等，以及諸大聲聞（Sravaka）、世間的天（Deva）、人（Manusya）、阿素洛（Asura）等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。』
論中說：
這裡顯示了聽聞佛法的大眾依教奉行。由於佛的清凈識和悲願所引導，變化出類似契經的增上緣的力量，當時大眾自心的善根成熟，顯現出相應的景象，也就是聽聞佛說后都生起歡喜心，信受奉行。諸聲聞等，或許是佛所變化出來的，或許是真實的，他們同時處在受用土和變化土中，聽法的徒眾所聽到的雖然相同，但所見到的卻各不相同，彼此之間沒有障礙，上面的人能看到下面的人，下面的人卻看不到上面的人，各自的利益和安樂都能成就。
佛地甚深諸句義， 我今隨分已略釋， 功德普施諸群生， 愿速等成無上果。 諸有書寫所生福， 後後勝善等流果， 愿此相續盡
【English Translation】 English version The Sambhogakaya (Enjoyment Body) and the Dharmakaya (Truth Body) are both called Dharmakaya, because they are the support of all meritorious dharmas and the collection of all meritorious dharmas. The Nirmanakaya (Transformation Body) and the other Sambhogakaya are both called Nirmanakaya, because they appear according to the needs of sentient beings.
Furthermore, other sutras say that there are ten kinds of Buddhas: 1. Abhisambuddha (Enlightened Buddha); 2. Pranidhana-buddha (Vow Buddha); 3. Karma-vipaka-buddha (Karma Result Buddha); 4. Sthiti-buddha (Abiding Buddha); 5. Nirmana-buddha (Transformation Buddha); 6. Dharmadhatu-buddha (Dharmadhatu Buddha); 7. Citta-buddha (Mind Buddha); 8. Samadhi-buddha (Samadhi Buddha); 9. Prakriti-buddha (Nature Buddha); 10. Yathanandi-buddha (According to Joy Buddha). The first five are conventional truth, and the last five are ultimate truth. They are respectively included in the Trikaya (Three Bodies), and should be understood accordingly.
The sutra says: 'Such a pure Dharmadhatu is what all Buddhas have spoken.'
The treatise says:
Such a pure Dharmadhatu of the Tathagata is what all Buddhas have spoken in common. It is complete with the five kinds of merits of the Buddhahood and the differences of the Trikaya, or the aspects of the six phrases such as self-nature. Therefore, these four verses briefly explain all the merits of the Buddhahood, as well as the extensive explanations given earlier. It should be known that these are collectively called what is spoken in the Holy Teachings.
The sutra says: 'At that time, after the Bhagavan (Blessed One) finished speaking this sutra, the Bodhisattva-Mahasattva (Great Bodhisattva) Myosho (Wonderful Birth), and all the great Sravakas (Hearers), the Devas (Gods), Manusyas (Humans), Asuras (Demigods), and all the great assembly in the world, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.'
The treatise says:
Here it shows that the assembly hearing the Dharma follows the teachings and practices accordingly. Due to the pure consciousness and compassionate vows of the Buddha, the power of the enhanced conditions that transform into something similar to the sutras, the roots of goodness in the minds of the assembly at that time matured, and similar appearances manifested, that is, hearing what the Buddha said, they all generated joy, believed, accepted, and practiced it. The Sravakas, etc., may be transformed by the Buddha, or they may be real. They are in the same place in both the Sambhogakaya and Nirmanakaya lands. Although what the disciples who listen to the Dharma hear is the same, what they see is different, and there is no obstacle between them. Those above can see those below, but those below cannot see those above. Each person's benefit and happiness are accomplished.
The profound meanings of the Buddhahood, I have now briefly explained according to my ability, May the merits be universally bestowed upon all beings, May they quickly attain the unsurpassed fruit equally. The merits generated by those who write this, May the subsequent excellent and virtuous results flow equally, May this continuity last
未來， 利益安樂諸含識。
佛地經論卷第七
【現代漢語翻譯】 現代漢語譯本： 爲了未來， 利益和安樂所有的眾生（含識）。
出自《佛地經論》卷第七。
【English Translation】 English version: For the future, To benefit and bring happiness to all sentient beings (含識, hánshí: sentient beings).
From the Buddhabhumi Sutra Shastra (佛地經論, Fódì jīng lùn), Volume 7.