T26n1532_勝思惟梵天所問經論
大正藏第 26 冊 No. 1532 勝思惟梵天所問經論
No. 1532
勝思惟梵天所問經論卷第一
天親菩薩造
後魏北印度三藏菩提流支譯
歸命釋迦牟尼佛。四句之義于諸經首有論解釋，如彼應知。于大眾中說此法門者，示現法勝大眾攝在說法住處，依彼山等勝處說故。六萬四千比丘僧者，示現莊嚴如來大眾故。此經法門快妙甚深，出過一切聲聞境界，示現如來能說勝義故。「七萬二千諸菩薩」者，何故菩薩多於聲聞？以此經典為諸菩薩摩訶薩說甚深法故。皆是智者之所識知者，何故重說？依世間法故。世間說言勝中勝者，如言于端正中最端正者乃可將來，于有德中有勝德者乃可將來；彼諸菩薩各別有智，非共有故。復更有義：皆是智者之所識知者，入地菩薩之所知故。此明何義？以諸菩薩摩訶薩先行菩薩行者知彼菩薩故，以是故言皆是智者之所識知。彼諸菩薩智者所知，有七種德，皆依樂說辯才應知。何等為七？一者種種樂說辯才；二者無滯樂說辯才；三者堅固樂說辯才；四者了了樂說辯才；五者不怯弱樂說辯才；六者相應樂說辯才；七者任放樂說辯才。此諸辯才，如經「得具足陀羅尼乃至得無生法忍」如是七句次第而說，此義應知。應云何知？陀羅尼者，
【現代漢語翻譯】 現代漢語譯本 大正藏第 26 冊 No. 1532 勝思惟梵天所問經論 No. 1532 勝思惟梵天（Śrīmati-brahman）所問經論卷第一 天親（Vasubandhu）菩薩造 後魏北印度三藏菩提流支（Bodhiruci）譯 歸命釋迦牟尼佛（Śākyamuni Buddha）。四句之義于諸經首有論解釋，如彼應知。于大眾中說此法門者，示現法勝大眾攝在說法住處，依彼山等勝處說故。六萬四千比丘僧者，示現莊嚴如來大眾故。此經法門快妙甚深，出過一切聲聞（Śrāvaka）境界，示現如來能說勝義故。「七萬二千諸菩薩（Bodhisattva）」者，何故菩薩多於聲聞？以此經典為諸菩薩摩訶薩（Bodhisattva-mahāsattva）說甚深法故。皆是智者之所識知者，何故重說？依世間法故。世間說言勝中勝者，如言于端正中最端正者乃可將來，于有德中有勝德者乃可將來；彼諸菩薩各別有智，非共有故。復更有義：皆是智者之所識知者，入地菩薩之所知故。此明何義？以諸菩薩摩訶薩先行菩薩行者知彼菩薩故，以是故言皆是智者之所識知。彼諸菩薩智者所知，有七種德，皆依樂說辯才應知。何等為七？一者種種樂說辯才；二者無滯樂說辯才；三者堅固樂說辯才；四者了了樂說辯才；五者不怯弱樂說辯才；六者相應樂說辯才；七者任放樂說辯才。此諸辯才，如經「得具足陀羅尼（dhāraṇī）乃至得無生法忍（anutpattika-dharma-kṣānti）」如是七句次第而說，此義應知。應云何知？陀羅尼者，
【English Translation】 English version T26 No. 1532 Śrīmati-brahman-paripṛcchā-sūtra-śāstra No. 1532 Śrīmati-brahman-paripṛcchā-sūtra-śāstra, Volume 1 Composed by Bodhisattva Vasubandhu Translated by Tripiṭaka Bodhiruci from North India during the Later Wei Dynasty Homage to Śākyamuni Buddha. The meaning of the four lines is explained in the introductions of various sutras, as should be understood there. To speak this Dharma-gate amidst the assembly demonstrates that the Dharma surpasses the assembly, gathering them at the place where the Dharma is spoken, relying on those excellent places such as mountains to speak. The sixty-four thousand Bhikṣu (monk) Sangha (community) demonstrates the adorned Tathāgata (Buddha) assembly. This sutra's Dharma-gate is swift, wonderful, and profound, exceeding all Śrāvaka (hearer) realms, demonstrating that the Tathāgata can speak of ultimate meaning. 'Seventy-two thousand Bodhisattvas'—why are there more Bodhisattvas than Śrāvakas? Because this sutra speaks profound Dharma for the Bodhisattva-mahāsattvas (great beings). 'All are known by the wise'—why is this repeated? It is based on worldly Dharma. The world says that among the excellent, the most excellent should come, and among the virtuous, those with superior virtue should come; those Bodhisattvas each have separate wisdom, not shared. Furthermore, there is another meaning: 'All are known by the wise' means they are known by Bodhisattvas who have entered the stages (bhūmi). What does this clarify? It is because those Bodhisattva-mahāsattvas who practice the Bodhisattva path beforehand know those Bodhisattvas, therefore it is said that 'all are known by the wise.' Those Bodhisattvas, known by the wise, have seven virtues, all based on eloquence in joyful speech. What are the seven? First, various kinds of eloquence in joyful speech; second, unimpeded eloquence in joyful speech; third, firm eloquence in joyful speech; fourth, clear eloquence in joyful speech; fifth, fearless eloquence in joyful speech; sixth, corresponding eloquence in joyful speech; seventh, unconstrained eloquence in joyful speech. These eloquences, as in the sutra, 'having obtained complete dhāraṇī (mantra) up to obtaining anutpattika-dharma-kṣānti (the acceptance of the non-arising of phenomena),' are spoken in that order of the seven lines; this meaning should be understood. How should it be understood? Dhāraṇī means,
以多聞慧樂說種種諸法門故，故名種種樂說辯才。速疾不住故，名無滯樂說辯才。以得攝受諸三昧故，無有忘失，故名堅固樂說辯才。以諸菩薩摩訶薩等依勝通力之所住持，不畏一切諸魔等故，故名了了樂說辯才。菩薩攝得四無所畏威德快妙，于自他眾無所怖畏，故名不怯弱樂說辯才。依于假名、他力、成就三法體相而不顛倒，故名相應樂說辯才。得八地中無生法忍，任意說法離說法障，故名任放樂說辯才。
聖者文殊師利諸菩薩等，以何義故名法王子？以初發心來常斷淫慾法故。初發心者已入菩薩定心正位，應如是知。
一切菩薩皆是大賢士，何故唯說聖者跋陀婆羅等名為大賢士？以為示現心行勝故。彼跋陀婆羅等菩薩有如是心：我所教化眾生，皆悉令得阿耨多羅三藐三菩提。心既如是，復化眾生令得阿耨多羅三藐三菩提，是故自利利他行勝。如實修行自求菩提，亦化眾生令得菩提，是故說彼跋陀婆羅等名為大賢士。
有百千萬大眾圍繞者，示現如來大眷屬故。一切皆是得心定者，此以如來能領大眾于大眾中最為勝故。以百千萬眾示現大事，是故圍也。所言繞者，示現大眾皆悉善伏諸煩惱故。言說法者，示現如來常說諸法而不斷絕，離諸過故。
右膝著地者，示現欲問威儀相故，復為示現
【現代漢語翻譯】 現代漢語譯本： 以廣博的學識和智慧，喜于宣說種種法門，因此稱為『種種樂說辯才』。由於說法快速且不停頓，所以稱為『無滯樂說辯才』。因為獲得了攝受一切三昧（Samadhi，禪定）的能力，不會遺忘所說法義，所以稱為『堅固樂說辯才』。由於諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等依靠殊勝神通力的加持，不畏懼一切諸魔等的干擾，所以稱為『了了樂說辯才』。菩薩獲得了四無所畏的威德和快樂，對於自己和他人大眾都沒有任何怖畏，所以稱為『不怯弱樂說辯才』。依靠假名、他力、成就三法體相而不顛倒，所以稱為『相應樂說辯才』。證得八地菩薩的無生法忍，可以隨意說法而沒有說法的障礙，所以稱為『任放樂說辯才』。
聖者文殊師利（Manjushri）等諸位菩薩，因為什麼緣故被稱為法王子？因為從最初發心以來，常常斷除淫慾之法。最初發心的人已經進入菩薩的定心正位，應當這樣理解。
一切菩薩都是大賢士，為什麼只說聖者跋陀婆羅（Bhadra-pala）等名為大賢士？因為他們示現的心行殊勝。這些跋陀婆羅等菩薩有這樣的心願：我所教化的眾生，都要讓他們得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。心願既然如此，又教化眾生令得阿耨多羅三藐三菩提，所以他們自利利他的行為殊勝。如實修行，自己求得菩提，也教化眾生令得菩提，所以說他們跋陀婆羅等名為大賢士。
有百千萬大眾圍繞，這是爲了示現如來（Tathagata）的大眷屬。一切大眾都是得到心定的人，這是因為如來能夠領導大眾，在大眾中最為殊勝。以百千萬眾示現大事，所以說是圍繞。所說的『繞』，是示現大眾都能夠很好地降伏各種煩惱。說到說法，是示現如來常常說法而不斷絕，遠離各種過失。
右膝著地，是示現想要請問的威儀相，也是爲了示現 English version: Because of abundant learning and wisdom, and delighting in expounding various Dharma-gates, hence named 'Various Eloquent Discourses'. Because of speaking swiftly and without pause, hence named 'Unimpeded Eloquent Discourses'. Because of attaining the ability to gather and receive all Samadhis (禪定, meditative states), and not forgetting the meaning of what is spoken, hence named 'Firm Eloquent Discourses'. Because the Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) and others rely on the support of supreme supernatural powers, and are not afraid of all Maras (魔, demons) and other hindrances, hence named 'Clear Eloquent Discourses'. Because the Bodhisattva has obtained the majestic virtue and joy of the Four Fearlessnesses, and has no fear for oneself or others, hence named 'Unintimidated Eloquent Discourses'. Relying on provisional names, the power of others, and accomplishing the three characteristics of Dharma without inversion, hence named 'Corresponding Eloquent Discourses'. Having attained the forbearance of non-origination of phenomena in the eighth ground, one can freely expound the Dharma without obstacles, hence named 'Unrestrained Eloquent Discourses'.
Why are the holy Manjushri (文殊師利) and other Bodhisattvas called Dharma Princes? Because from the initial aspiration, they have always severed the Dharma of lust. Those who have made the initial aspiration have already entered the correct position of the Bodhisattva's fixed mind; it should be understood in this way.
All Bodhisattvas are great virtuous ones, so why are only the holy Bhadra-pala (跋陀婆羅) and others called great virtuous ones? Because they demonstrate the superiority of their mental conduct. These Bhadra-pala and other Bodhisattvas have this aspiration: 'May all beings whom I teach attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' Since their aspiration is such, and they also teach beings to attain Anuttara-samyak-sambodhi, their actions of benefiting themselves and others are superior. They cultivate diligently, seeking Bodhi for themselves, and also teach beings to attain Bodhi, therefore they are called great virtuous ones.
Having hundreds of thousands of people surrounding them demonstrates the great retinue of the Tathagata (如來). All of them are people who have attained mental stability, because the Tathagata can lead the multitude and is the most supreme among them. Having hundreds of thousands of people demonstrates great events, therefore it is called surrounding. The word 'surrounding' demonstrates that the multitude can well subdue all afflictions. Speaking of expounding the Dharma, it demonstrates that the Tathagata constantly expounds the Dharma without interruption, and is free from all faults.
Kneeling on the right knee demonstrates the demeanor of wanting to ask questions, and also demonstrates
【English Translation】 English version: Because of abundant learning and wisdom, and delighting in expounding various Dharma-gates, hence named 'Various Eloquent Discourses'. Because of speaking swiftly and without pause, hence named 'Unimpeded Eloquent Discourses'. Because of attaining the ability to gather and receive all Samadhis (禪定, meditative states), and not forgetting the meaning of what is spoken, hence named 'Firm Eloquent Discourses'. Because the Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) and others rely on the support of supreme supernatural powers, and are not afraid of all Maras (魔, demons) and other hindrances, hence named 'Clear Eloquent Discourses'. Because the Bodhisattva has obtained the majestic virtue and joy of the Four Fearlessnesses, and has no fear for oneself or others, hence named 'Unintimidated Eloquent Discourses'. Relying on provisional names, the power of others, and accomplishing the three characteristics of Dharma without inversion, hence named 'Corresponding Eloquent Discourses'. Having attained the forbearance of non-origination of phenomena in the eighth ground, one can freely expound the Dharma without obstacles, hence named 'Unrestrained Eloquent Discourses'.
Why are the holy Manjushri (文殊師利) and other Bodhisattvas called Dharma Princes? Because from the initial aspiration, they have always severed the Dharma of lust. Those who have made the initial aspiration have already entered the correct position of the Bodhisattva's fixed mind; it should be understood in this way.
All Bodhisattvas are great virtuous ones, so why are only the holy Bhadra-pala (跋陀婆羅) and others called great virtuous ones? Because they demonstrate the superiority of their mental conduct. These Bhadra-pala and other Bodhisattvas have this aspiration: 'May all beings whom I teach attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' Since their aspiration is such, and they also teach beings to attain Anuttara-samyak-sambodhi, their actions of benefiting themselves and others are superior. They cultivate diligently, seeking Bodhi for themselves, and also teach beings to attain Bodhi, therefore they are called great virtuous ones.
Having hundreds of thousands of people surrounding them demonstrates the great retinue of the Tathagata (如來). All of them are people who have attained mental stability, because the Tathagata can lead the multitude and is the most supreme among them. Having hundreds of thousands of people demonstrates great events, therefore it is called surrounding. The word 'surrounding' demonstrates that the multitude can well subdue all afflictions. Speaking of expounding the Dharma, it demonstrates that the Tathagata constantly expounds the Dharma without interruption, and is free from all faults.
Kneeling on the right knee demonstrates the demeanor of wanting to ask questions, and also demonstrates
諸大眾等一心之相故。雙膝著地者，不成禮拜相，亦不成問相，以諸世間右膝著地敬重相故。動此三千大千世界者，以諸魔等與說法者而作留難，為令諸魔生驚怖故。又為說法時大眾不起散亂心故，又為可化眾生若放逸者令覺知故，又為令眾生念法相故。又復有義：動此三千大千世界諸眾生等，令其觀察此諸大眾說法處故。又為教化淳熟眾生令得解脫故，又為令隨順問正義故。「佛言：網明！恣汝所問，我當解說，悅可爾心」者，如來聽問，示現自身我是一切智人，為令聽者聞如來說法生尊重心故。能見佛身者，隨觀如來何等身份不能捨離，更觀余分，以如來身相微妙故。超百千萬日月光明者，示現勝相快妙相相應故。示現如來出世間相，以如來身有如是相故。智心為與眾生安隱與眾生樂，示現正直心相應知、修行智果相應應知。應云何知？應知如來依彼色相放諸光明，能作眾生二種利益，謂與眾生安隱及樂，與智相應照諸佛土。我自惟念若有眾生能見佛身及思惟者，此中見者，初睹色相也。言思惟者，次後觀察也。說諸光明，依三種法差別應知。三者所謂因名成辦。所言因者，即彼與樂與安隱智相應修行，此義應知。名者如經名寂莊嚴乃至名曰示現一切種色如是等也，依自各各作業差別，此義應知。言成辦者，所成
辦事略有四種，依彼義故略說則有四種光明，所謂受用、增長功德、止惡、令信。言受用者，諸佛如來可化眾生共受法樂故。彼受用樂，謂見如來、供養如來、禮拜如來、問如來應知。見如來供養如來者，依第一光明，得見如來思惟如來也。見如來供養如來者，第一光明說。禮拜如來者，示現身業供養，見如來者非供養應知。問如來者，第二光明說。于所問中以有世間及出世間果報差別次第，復有六種光明。世間果報勝妙差別，依二種地：一、非定地；二、依定地。非定地中以愿攝取二種果報：一者轉輪聖王勝妙果報；二者天帝釋王勝妙果報。依定地者，謂梵天王勝妙果報。何故不取夜摩天等諸果報者，以世間諸經皆不說故。佛放光明亦應照彼，而諸經中無，是故不明。言出世間果報差別者，謂依三乘三種差別，此義應知。增長功德者，所謂增長三種功德：一者惡道眾生令出彼處，于未來世生善道中；二者受苦眾生即現身中，與彼安樂令得歡喜；三者能令放逸眾生生於善法。
言止惡者，謂令眾生離諸趣故、離諸地故、離諸難故、離諸障故，名為止惡。諸趣二種：一者惡道；二者善道。惡道三種。令諸眾生離諸難者，謂令眾生離三惡道種種苦難。令諸眾生離諸障者，謂令眾生離善道中諸根不具盲聾惡業、心見迷
【現代漢語翻譯】 現代漢語譯本 辦事略有四種，依據這些意義，簡略地說有四種光明，即受用、增長功德、止惡、令信。所謂受用，是指諸佛如來與可教化的眾生共同享受佛法的快樂。這種受用之樂，包括見到如來、供養如來、禮拜如來、請問如來應知之事。見到如來和供養如來，是依靠第一光明，得以見到如來並思惟如來。見到如來和供養如來，是第一光明所說的內容。禮拜如來，是示現身業的供養，見到如來並非供養，應當知曉。請問如來，是第二光明所說的內容。在所請問的內容中，因為有世間和出世間果報的差別次第，所以又有六種光明。世間果報殊勝美妙的差別，依據兩種地：一是非定地；二是依定地。在非定地中，以願力攝取兩種果報：一是轉輪聖王（Chakravartin，擁有統治世界的理想明君）殊勝美妙的果報；二是天帝釋王（Śakra，忉利天之主）殊勝美妙的果報。依據定地，是指梵天王（Brahmā，色界諸天之主）殊勝美妙的果報。為什麼不取夜摩天（Yama，欲界第三天）等諸果報呢？因為世間的經典都沒有說到這些。佛放光明也應該照耀他們，但是諸經中沒有記載，所以不明說。說到出世間果報的差別，是指依據聲聞乘、緣覺乘、菩薩乘這三種乘有三種差別，這個道理應當知曉。增長功德，是指增長三種功德：一是使惡道眾生脫離惡道，在未來世生於善道之中；二是使受苦的眾生在現世中得到安樂，心生歡喜；三是能夠使放逸的眾生生起善法。 說到止惡，是指使眾生遠離諸趣（Gati，輪迴的去處，如地獄、餓鬼、畜生、人、阿修羅、天），遠離諸地（Bhumi，修行的階位），遠離諸難（Apaya，八難，指沒有機會修行佛法的八種困境），遠離諸障（Avarana，障礙），這叫做止惡。諸趣有兩種：一是惡道；二是善道。惡道有三種。使眾生遠離諸難，是指使眾生遠離三惡道（地獄、餓鬼、畜生）的種種苦難。使眾生遠離諸障，是指使眾生遠離善道中諸根不全、盲聾等惡業、心見迷惑。
【English Translation】 English version There are approximately four kinds of activities. According to their meaning, there are briefly four kinds of light, namely, enjoyment, increasing merit, stopping evil, and inspiring faith. 'Enjoyment' refers to the Buddhas and Tathagatas (Tathāgata, 如來，one who has thus gone; a Buddha) sharing the joy of the Dharma with those sentient beings who can be transformed. This joy of enjoyment includes seeing the Tathagata, making offerings to the Tathagata, bowing to the Tathagata, and asking the Tathagata about what should be known. Seeing the Tathagata and making offerings to the Tathagata rely on the first light, enabling one to see and contemplate the Tathagata. Seeing the Tathagata and making offerings to the Tathagata are described by the first light. Bowing to the Tathagata demonstrates bodily offerings. Seeing the Tathagata is not considered an offering, it should be understood. Asking the Tathagata is described by the second light. Within the questions asked, due to the different sequences of worldly and transmundane karmic retributions, there are six kinds of light. The excellent and wonderful differences in worldly karmic retributions rely on two kinds of grounds: one is the non-definitive ground, and the other is the definitive ground. In the non-definitive ground, two kinds of karmic retributions are embraced through vows: first, the excellent and wonderful karmic retribution of a Chakravartin (Chakravartin, 轉輪聖王，Universal Ruler); second, the excellent and wonderful karmic retribution of Śakra (Śakra, 帝釋天，Lord of the Thirty-three Heavens). Relying on the definitive ground refers to the excellent and wonderful karmic retribution of Brahmā (Brahmā, 梵天王，Lord of the Brahma Heaven). Why are the karmic retributions of Yama (Yama, 夜摩天，Lord of the Yama Heaven) and others not included? Because worldly scriptures do not mention them. The light emitted by the Buddha should also illuminate them, but since they are not mentioned in the scriptures, they are not explicitly stated. Regarding the differences in transmundane karmic retributions, it refers to the three differences based on the three vehicles (Triyāna): Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. This meaning should be understood. Increasing merit refers to increasing three kinds of merit: first, enabling sentient beings in evil realms to escape those realms and be born in good realms in the future; second, providing immediate happiness to suffering sentient beings in their present lives, bringing them joy; third, enabling negligent sentient beings to generate good dharmas. Regarding stopping evil, it means causing sentient beings to be separated from all destinies (Gati, 諸趣，destinations of rebirth, such as hell, hungry ghosts, animals, humans, asuras, and gods), separated from all grounds (Bhumi, 諸地，stages of practice), separated from all difficulties (Apaya, 諸難，the eight difficulties, referring to eight unfavorable conditions for practicing the Dharma), and separated from all obstacles (Avarana, 諸障，hindrances). This is called stopping evil. There are two kinds of destinies: one is evil destinies, and the other is good destinies. There are three kinds of evil destinies. Causing sentient beings to be separated from all difficulties means causing sentient beings to be separated from the various sufferings of the three evil destinies (hell, hungry ghosts, animals). Causing sentient beings to be separated from all obstacles means causing sentient beings to be separated from the imperfections of the faculties, such as blindness and deafness, evil karma, and deluded views in the good destinies.
惑種種諸障，離諸地中種種諸障。諸地有三：一、菩薩地；二、聲聞地；三、凡夫地。菩薩地中，謂令眾生遠離六種諸波羅蜜所對治障。聲聞地中，謂令眾生離三種障不恭敬障及無智障。增上煩惱，不能禁止而起煩惱，故名為障。又不恭敬者，謂不信障。又無智者，無多聞慧障。又增上煩惱不能禁止而起煩惱故名障者，無慚愧障。凡夫地中，謂令眾生離四種障，依本修集貪瞋癡等煩惱現行障，謂邪念等現行故。一切煩惱現行障，謂雜煩惱現行故。此是止惡，依二十一光明次第說應知。
言令信者，見如來身種種光明微妙殊勝是故生信，希望欲見故。種種異色者，見種種色也。見者，希望欲見也。又種種異色者，青黃赤白等各各差別也。無量種色者，青等各各有無量種也。過百千萬色者，余青等色中過勝光明也。過者，謂青黃等中復過無量無邊也。若余殘劫者，過於一劫乃至無量無邊劫說也。光明功德無量無邊不可窮盡者，光明功德無量無邊，算數譬喻所不能及，乃至無餘涅槃界不盡應知。一切光明乃至阿僧祇阿僧祇光，不出受用等四種光明相應，如是知如來示現無量無邊身光莊嚴不可思議。方便善巧相應說法者，示現說者所說令可化眾生生尊重心故，示現希有令生勝因敬重心故。世尊我未聞此諸光明名者，示現
【現代漢語翻譯】 現代漢語譯本 種種疑惑和障礙，脫離各個階段中的種種障礙。這些階段有三種：一、菩薩階段（Bodhisattva-bhūmi，指修行菩薩道的階段）；二、聲聞階段（Śrāvaka-bhūmi，指聽聞佛法而修行的階段）；三、凡夫階段（Pṛthagjana-bhūmi，指普通人的階段）。 在菩薩階段中，是指使眾生遠離六種波羅蜜（Pāramitā，指到達彼岸的方法，如佈施、持戒等）所要對治的障礙。在聲聞階段中，是指使眾生脫離三種障礙：不恭敬的障礙，以及無智慧的障礙。由於不斷增長的煩惱無法被禁止，從而產生煩惱，所以被稱為障礙。另外，不恭敬是指不信任的障礙。而無智慧是指缺乏多聞智慧的障礙。又，不斷增長的煩惱無法被禁止，從而產生煩惱，因此被稱為障礙，指的是無慚愧的障礙。 在凡夫階段中，是指使眾生脫離四種障礙：依賴於原本修習而積累的貪（Lobha，指貪婪）、嗔（Dveṣa，指憎恨）、癡（Moha，指愚癡）等煩惱的現行障礙，這是因為邪念等正在發生作用。一切煩惱的現行障礙，是因為各種煩惱正在發生作用。這是止息惡行，應該依據二十一種光明的次第來說明。 說到使人產生信心，是因為見到如來（Tathāgata，指佛）的身體具有種種光明，微妙殊勝，因此產生信心，希望能夠見到。『種種異色』是指見到各種各樣的顏色。『見』是指希望能夠見到。另外，『種種異色』是指青、黃、赤、白等各自的差別。『無量種色』是指青色等各自具有無量種。『過百千萬色』是指在其餘青色等顏色中，超過並勝過其光明。『過』是指在青色、黃色等之中，又超過了無量無邊。『若余殘劫』是指超過一劫乃至無量無邊劫來說明。 光明功德無量無邊不可窮盡，是指光明功德無量無邊，不是算術和比喻所能達到的，乃至到無餘涅槃界（Anupadhisesa-nirvana，指完全寂滅的境界）也不會窮盡，應該知道。一切光明乃至阿僧祇（Asaṃkhya，指極大的數字）阿僧祇光，都不超出受用等四種光明相應，這樣就知道如來示現無量無邊身光莊嚴不可思議。方便善巧相應說法，是指示現說法者所說的話，使可教化的眾生生起尊重心，因此示現稀有，使他們生起殊勝的敬重心。『世尊我未聞此諸光明名』，是指示現。
【English Translation】 English version Various doubts and obstacles, departing from various obstacles in all the stages. There are three stages: 1. Bodhisattva-bhūmi (the stage of practicing the Bodhisattva path); 2. Śrāvaka-bhūmi (the stage of practicing by listening to the Buddha's teachings); 3. Pṛthagjana-bhūmi (the stage of ordinary people). In the Bodhisattva stage, it refers to enabling sentient beings to be free from the obstacles that the six Pāramitās (perfections, such as generosity, morality, etc.) are meant to counteract. In the Śrāvaka stage, it refers to enabling sentient beings to be free from three obstacles: the obstacle of disrespect, and the obstacle of lack of wisdom. Because increasing afflictions cannot be restrained, thus giving rise to afflictions, it is called an obstacle. Furthermore, disrespect refers to the obstacle of disbelief. And lack of wisdom refers to the obstacle of lacking extensive learning and wisdom. Also, because increasing afflictions cannot be restrained, thus giving rise to afflictions, it is called an obstacle, referring to the obstacle of shamelessness. In the Pṛthagjana stage, it refers to enabling sentient beings to be free from four obstacles: the obstacle of the present manifestation of afflictions such as Lobha (greed), Dveṣa (hatred), Moha (delusion), etc., which are accumulated based on original practice, because wrong thoughts, etc., are currently active. The obstacle of the present manifestation of all afflictions is because various afflictions are currently active. This is stopping evil deeds, and it should be explained according to the order of the twenty-one kinds of light. Speaking of causing people to generate faith, it is because seeing the Tathāgata's (Buddha's) body possessing various lights, being subtle, wonderful, and supremely excellent, thus generating faith, hoping to be able to see it. 'Various different colors' refers to seeing various kinds of colors. 'Seeing' refers to hoping to be able to see. Furthermore, 'various different colors' refers to the differences between blue, yellow, red, white, etc. 'Countless kinds of colors' refers to each of the blue colors, etc., having countless kinds. 'Surpassing hundreds of thousands of colors' refers to surpassing and excelling in brightness among the remaining blue colors, etc. 'Surpassing' refers to surpassing immeasurable and boundless amounts among blue, yellow, etc. 'If remaining kalpas' refers to explaining exceeding one kalpa up to immeasurable and boundless kalpas. The merits and virtues of light are immeasurable, boundless, and inexhaustible, referring to the merits and virtues of light being immeasurable and boundless, not attainable by arithmetic and metaphors, and not exhausted even until the Anupadhisesa-nirvana (the realm of complete cessation), it should be known. All lights, even Asaṃkhya (innumerable) Asaṃkhya lights, do not exceed the correspondence of the four kinds of light, such as enjoyment, etc. In this way, it is known that the Tathāgata manifests immeasurable and boundless body light adornments that are inconceivable. Skillful means corresponding to the Dharma teaching refers to the words spoken by the one who manifests the Dharma teaching, causing the sentient beings who can be taught to generate a respectful mind, therefore manifesting the rare and unusual, causing them to generate a supreme mind of reverence. 'World Honored One, I have not heard the names of these lights' refers to the manifestation.
如來無量無邊光明功德。所不說者，不讚嘆者也。若如是者，今何故說？示現無上功德因故。是以次言「世尊！如我解佛所說法義。世尊！若有眾生得聞如此諸光明名，能生凈信恭敬心者，彼諸眾生畢竟定得如來如是光明之身」也。先放光明，網明菩薩已知一切如來所作利益眾生業，受種種法樂，欲共無量余諸菩薩同受法樂，故請如來令放光明。如經「世尊！唯愿今日放請菩薩光，覺諸菩薩」故。此光不出前四種中受法樂光。令余世界菩薩覺知者，此光入前分散光明，亦入增長功德光明，應如是知。以何等光明照于無量無邊世界？此中示現過於可數，故名無量。去到他方，猶如虛空邊不可得，故名無邊。言現住者，更余世界彼處不去，故名現住。不入涅槃故名現命。以無諸病故名現在。復說諸法清凈相應，是故名為無病應知。奉見彼佛者，以現見釋迦牟尼佛故。供養彼佛者，一切所應供養之具盡以給施故。問彼佛者，如法咨請故。答彼佛者，如法對故。深細意問者，斷諸疑網故。又復有義：現見面故、供養佛故、依本行威儀故、聽問以不故，如是次第依法依義問法問義故。自此以下依問答義，應如是知。十種清凈堅固心，略依二種心說：一、依不染心說；二、依恭敬心說。依不染心者，依染凈世界七種差別染離染法應
【現代漢語翻譯】 現代漢語譯本 如來無量無邊光明功德，所不說者，是不讚嘆的緣故。如果這樣，現在為什麼還要說呢？是爲了示現無上的功德因緣。因此接著說：『世尊（Bhagavan，佛陀的尊稱）！如我理解佛所說的法義。世尊！如果有眾生聽聞到這些光明名號，能夠生起清凈的信心和恭敬心，那麼這些眾生必定能夠得到如來這樣的光明之身』。先放出光明，網明菩薩（Jalamati Bodhisattva）已經知道一切如來所作利益眾生的事業，領受種種法樂，想要和無量其餘的菩薩一同領受法樂，所以請如來放出光明。如同經中所說：『世尊！唯愿今日放出請菩薩光，覺悟諸菩薩』。這個光明不屬於前面四種領受法樂的光明。令其他世界的菩薩覺知，這個光明進入前面分散的光明，也進入增長功德的光明，應當這樣理解。以什麼樣的光明照耀無量無邊的世界呢？這裡示現的超過可以計數的，所以稱為無量。去到其他方，如同虛空的邊際不可得到，所以稱為無邊。說現住的，更在其他世界那個地方不去，所以稱為現住。不入涅槃（Nirvana，佛教術語，指解脫）所以稱為現命。因為沒有各種疾病所以稱為現在。又說諸法清凈相應，因此稱為無病，應當知道。奉見彼佛的，因為現見釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）的緣故。供養彼佛的，一切所應供養的器具都盡力給予佈施的緣故。問彼佛的，如法諮詢請教的緣故。答彼佛的，如法對答的緣故。深細意問的，斷除各種疑問的緣故。又有一種意義：現見面故、供養佛故、依本行威儀故、聽問以不故，像這樣依次依法依義問法問義的緣故。從這裡以下依據問答的意義，應當這樣理解。十種清凈堅固的心，簡略地依據兩種心來說：一、依據不染的心來說；二、依據恭敬的心來說。依據不染的心，依據染凈世界七種差別染離染法應當。
【English Translation】 English version The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) immeasurable and boundless light, merit, and virtues are beyond what can be spoken of or praised. If that is the case, why speak of them now? It is to demonstrate the cause of unsurpassed merit and virtue. Therefore, it is further said: 'World Honored One (Bhagavan, term of respect for the Buddha)! As I understand the meaning of the Dharma (Dharma, the teachings of the Buddha) spoken by the Buddha. World Honored One! If there are sentient beings who hear the names of these lights and are able to generate pure faith and respect, then those sentient beings will definitely attain a body of light like that of the Tathagata.' First, the light is emitted. Jalamati Bodhisattva (Jalamati Bodhisattva, a Bodhisattva's name) already knows all the deeds of benefiting sentient beings performed by all the Tathagatas, receives various Dharma joys, and wants to share the Dharma joys with countless other Bodhisattvas, so he requests the Tathagata to emit light. As it is said in the sutra: 'World Honored One! May the light that invites Bodhisattvas be emitted today to awaken the Bodhisattvas.' This light does not belong to the previous four types of light that receive Dharma joy. To make the Bodhisattvas of other worlds aware, this light enters the previously dispersed light and also enters the light that increases merit and virtue, it should be understood in this way. With what kind of light does it illuminate immeasurable and boundless worlds? What is shown here exceeds what can be counted, so it is called immeasurable. Going to other directions is like the edge of space, which cannot be obtained, so it is called boundless. Saying 'presently dwelling' means not going to other worlds, so it is called 'presently dwelling'. Not entering Nirvana (Nirvana, the ultimate goal of Buddhism) is called 'presently living'. Because there are no diseases, it is called 'presently healthy'. Furthermore, it is said that all dharmas (dharmas, teachings) are pure and corresponding, therefore it is called 'without disease', it should be known. To reverently see that Buddha is because of presently seeing Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism). To make offerings to that Buddha is because all the things that should be offered are given as alms. To ask that Buddha is because of asking for advice according to the Dharma. To answer that Buddha is because of answering correctly according to the Dharma. To ask deeply and subtly is to cut off all doubts. Furthermore, there is another meaning: because of presently seeing the face, because of making offerings to the Buddha, because of relying on the dignity of one's original practice, because of listening to questions or not, in this way, asking about the Dharma and its meaning according to the Dharma and its meaning in order. From here onwards, according to the meaning of questions and answers, it should be understood in this way. The ten kinds of pure and firm minds are briefly explained based on two kinds of minds: first, based on the mind that is not defiled; second, based on the mind of reverence. Based on the mind that is not defiled, based on the seven kinds of differences between defiled and pure worlds, the Dharma of defilement and detachment should be.
知。七種差別者，所謂法差別，以凈法不凈法差別故；受差別，以受苦樂差別故；業差別，以下中上姓家生差別故，以惡行善行雜行差別故；心差別，以諸眾生於佛法中信法不信法差別故；行差別，以正行邪行差別故；心修行差別，以三乘願行差別故；道差別，以善道惡道差別故。如是等噁心等染，此對治，無染相故，說八種清凈堅固心，此義應知。應云何知？法差別染者，此有二種：一者依義，謂善說相不善說相如是分別；二者依法，謂聞善相聞不善相如是分別。對治者，初句以不瞋恨心對治瞋恨心，謂于善語于不善語不起心故。于惡語中不生心念言我能忍，此義應知。第二句言等以慈心者，以諸文字性如是故，以說非顛倒法令諸眾生住安隱處故。受差別染對治者，所有諸受皆悉是苦，如是一切事中等生悲心憐愍眾生故。業差別染對治者，謂正修行，如是一切處心皆平等與樂，修行智故。心差別染對治者，于供養輕毀離高下心故。行差別染對治者，不見諸過故、不生利益心故。心修行差別染對治者，等一味故，以彼此三乘不相是非故。道差別染對治者，不生驚怖隨順自業。如是善知以觀察法體故，是名八種清凈堅固心，依於七種不染心說。應如是知。
依恭敬心者，此有二種：一者於一切菩薩生世尊想故。此
【現代漢語翻譯】 現代漢語譯本 知。七種差別是指：法的差別，因為有清凈法和不清凈法的差別；感受的差別，因為有感受苦和樂的差別；業的差別，因為有下、中、上等不同姓氏家庭的出生差別，以及惡行、善行、雜行的差別；心的差別，因為眾生對於佛法有信和不信的差別；行為的差別，因為有正行和邪行的差別；心和修行的差別，因為有聲聞乘、緣覺乘、菩薩乘三種發願和修行的差別；道的差別，因為有善道和惡道的差別。像這樣由噁心等產生的染污，用無染的相來對治，所以說有八種清凈堅固心，這個道理應該知道。應該如何知道呢？法的差別所產生的染污，有兩種：一是依據義理，就是分辨善說和不善說的相；二是依據法本身，就是聽聞善的教法和不善的教法，這樣來分辨。對治的方法是，第一句用不瞋恨心來對治瞋恨心，就是對於善語和不善語都不起瞋恨心。對於惡語，心中不生起『我能忍受』的念頭，這個道理應該知道。第二句說用慈心，是因為文字的本性就是如此，因為宣說不顛倒的法，能讓眾生安住在安穩之處。感受差別所產生的染污的對治方法是，認識到所有的感受都是苦，在一切事情中平等地生起悲心，憐憫眾生。業差別所產生的染污的對治方法是，正確地修行，在一切處所都平等地給予眾生快樂，修行智慧的緣故。心差別所產生的染污的對治方法是，對於供養和輕毀，不起高下之心。行為差別所產生的染污的對治方法是，不見他人的過失，不生起追求自身利益的心。心和修行差別所產生的染污的對治方法是，平等一味，因為彼此三乘之間不互相指責是非。道差別所產生的染污的對治方法是，不生驚恐，隨順自己的業力。像這樣善於瞭解，因為觀察法的本體的緣故，這就是八種清凈堅固心，是依據七種不染心而說的。應該這樣理解。
依據恭敬心，有兩種：一是對一切菩薩生起如同對世尊(Shìzūn)（世尊）一樣的想法。
【English Translation】 English version Know. The seven kinds of differences are: the difference of Dharma (fǎ) (teachings), because of the difference between pure Dharma (jìng fǎ) and impure Dharma (bù jìng fǎ); the difference of feeling (shòu), because of the difference between experiencing suffering (kǔ) and pleasure (lè); the difference of karma (yè), because of the difference in birth from lower, middle, and upper class families, and the difference between bad deeds (è xíng), good deeds (shàn xíng), and mixed deeds (zá xíng); the difference of mind (xīn), because of the difference in whether beings believe in the Buddha's Dharma (fó fǎ) or not; the difference of conduct (xíng), because of the difference between right conduct (zhèng xíng) and wrong conduct (xié xíng); the difference of mind and practice (xīn xiū xíng), because of the difference in the vows and practices of the Three Vehicles (sān chéng); the difference of path (dào), because of the difference between good paths (shàn dào) and bad paths (è dào). Such defilements arising from evil minds, etc., are counteracted by the absence of defiled appearances, hence the eight kinds of pure and firm minds are spoken of, and this meaning should be understood. How should it be understood? The defilement arising from the difference of Dharma (fǎ) is of two kinds: first, according to meaning (yì), which is to distinguish between well-spoken and poorly-spoken aspects; second, according to the Dharma (fǎ) itself, which is to distinguish between hearing good teachings and hearing bad teachings. The counteraction is that the first phrase uses a non-hateful mind to counteract hatred, which means not giving rise to hatred towards good or bad words. One should not generate the thought 'I can endure' towards evil words; this meaning should be understood. The second phrase, 'with a mind of loving-kindness (cí xīn),' is because the nature of words is such, and because speaking non-inverted Dharma (fǎ) allows beings to dwell in peace. The counteraction of the defilement arising from the difference of feeling (shòu) is to recognize that all feelings are suffering (kǔ), and to equally generate compassion (bēi xīn) in all matters, and to have pity on beings. The counteraction of the defilement arising from the difference of karma (yè) is to practice correctly, and to equally give joy to beings in all places, because of cultivating wisdom (zhì). The counteraction of the defilement arising from the difference of mind (xīn) is to be free from high and low mindedness towards offerings and disparagement. The counteraction of the defilement arising from the difference of conduct (xíng) is to not see the faults of others and not generate a mind seeking personal gain. The counteraction of the defilement arising from the difference of mind and practice (xīn xiū xíng) is to be of equal and singular taste, because the Three Vehicles (sān chéng) do not criticize each other. The counteraction of the defilement arising from the difference of path (dào) is to not generate fear and to follow one's own karma (yè). Being skilled in understanding in this way, because of observing the essence of the Dharma (fǎ), this is called the eight kinds of pure and firm minds, which are spoken of based on the seven kinds of undefiled minds. It should be understood in this way.
Based on the mind of reverence (gōng jìng xīn), there are two kinds: first, to generate the thought of the World Honored One (Shìzūn) (世尊) towards all Bodhisattvas.
明何義？謂於此界生五濁中諸菩薩所生如來想故。如是佛國土中見諸菩薩行於苦行求大菩提不生疲倦，畢竟如實修行，於是菩薩生如來想。以是故言生世尊想，復生希有想，此義應知。應云何知？如佛出世難甚為希有，菩薩摩訶薩亦復如是，以不捨離發菩提心亦名希有，是故於彼生世尊想。二者于佛生希有想故。此有何義？如無染世界生彼眾生無量百千萬劫壽命，諸佛如來常作無量眾生利益。如是多煩惱過世界中生，于少時間能作無量眾生利益，此中見佛生希有想，此義應知。清凈堅固心能增長成就，此義應知。
入寂靜行，依清凈堅固心與菩薩念，菩薩受取，于彼世界百千萬劫不離正念常修梵行，娑婆世界從旦至中堅持禁戒不染心行，示現勝故。此明何義？如治重病為令速差，但與妙藥令服則愈。如是眾生多煩惱過，為速滅故，令得勝法對治則滅，此義應知。示現生在惡國眾生，多有諸苦多有煩惱污染世界故，為令諸餘菩薩見世尊釋迦牟尼佛禮拜、供養、問答如來故，聖者勝思惟梵天以為上首為問。問答依勝思惟梵天生於大眾恭敬心故，示現勝思惟梵天畢竟得何等樂說辯才、得何等樂說辯才果？依此二種，說正問中為最第一，此義應知。初說得何等樂說辯才，以一切處問訊相應故，以巧能令眾生解故，以言語
【現代漢語翻譯】 現代漢語譯本：什麼是『明』的含義？指的是在此娑婆世界五濁惡世中，諸位菩薩生起對如來的敬仰之想。同樣，在佛國凈土中，見到諸位菩薩勤苦修行，追求大菩提而不生疲倦，最終如實地修行，於是對這些菩薩生起如來之想。因此說，生起對世尊的敬仰之想，又生起稀有難得之想，這個道理應當明白。應該如何理解呢？就像佛陀出世非常稀有難得一樣，菩薩摩訶薩也是如此，因為他們不捨棄菩提心，這也堪稱稀有，所以對他們生起世尊之想。第二點是，因為對佛陀生起稀有難得之想。這又有什麼含義呢？比如在沒有污染的世界裡，眾生的壽命有無量百千萬劫，諸佛如來常常為無量眾生謀福利。像這樣在充滿煩惱的惡劣世界中出生，卻能在短暫的時間內為無量眾生謀福利，因此見到佛陀生起稀有難得之想，這個道理應當明白。清凈堅固的心能夠增長和成就，這個道理應當明白。 進入寂靜的修行，依靠清凈堅固的心與菩薩的念力，菩薩接受並領悟，在清凈世界中經歷百千萬劫也不離正念，常修清凈的德行。而在娑婆世界，從早到中午堅持戒律，不讓污濁的心念產生，這是殊勝的示現。這說明了什麼呢？就像治療重病，爲了讓病情迅速好轉，只需給予良藥服用就能痊癒一樣。同樣，眾生煩惱深重，爲了迅速消除煩惱，讓他們獲得殊勝的佛法來對治，煩惱就能消除，這個道理應當明白。示現佛陀降生在充滿痛苦和煩惱的惡劣國土，是爲了讓其他菩薩們看到世尊釋迦牟尼佛接受禮拜、供養，並與如來問答佛法。聖者勝思惟梵天作為領袖發起提問。問答是依據勝思惟梵天，爲了讓大眾生起恭敬心，所以才示現勝思惟梵天。勝思惟梵天最終獲得了什麼樣的樂說辯才，獲得了什麼樣的樂說辯才的果報呢？依靠這兩種原因，在正確的提問中成為最第一，這個道理應當明白。首先說獲得什麼樣的樂說辯才，因為在一切場合問訊都恰當得體，因為巧妙地使眾生理解佛法，因為言語……
【English Translation】 English version: What is the meaning of 'clarity'? It refers to the arising of the thought of the Tathagata (如來, 'Thus Come One') in the minds of Bodhisattvas in this world of five turbidities. Similarly, in the Buddha-lands, seeing Bodhisattvas practicing asceticism, seeking great Bodhi (菩提, 'enlightenment') without weariness, and ultimately practicing truthfully, one generates the thought of the Tathagata towards these Bodhisattvas. Therefore, it is said that one generates the thought of the World Honored One, and also generates the thought of rarity. This meaning should be understood. How should it be understood? Just as the appearance of a Buddha in the world is extremely rare, so too are Bodhisattva-Mahasattvas (菩薩摩訶薩, 'great beings'). Because they do not abandon the Bodhi-mind (菩提心, 'mind of enlightenment'), this is also considered rare, therefore one generates the thought of the World Honored One towards them. Secondly, it is because one generates the thought of rarity towards the Buddha. What is the meaning of this? For example, in undefiled worlds, beings have lifespans of immeasurable hundreds of thousands of millions of kalpas (劫, 'eons'), and the Buddhas and Tathagatas constantly benefit immeasurable beings. Like this, being born in a world filled with afflictions, one is able to benefit immeasurable beings in a short period of time. Therefore, seeing the Buddha, one generates the thought of rarity. This meaning should be understood. A pure and firm mind can grow and be accomplished. This meaning should be understood. Entering into the practice of stillness, relying on a pure and firm mind and the Bodhisattva's mindfulness, the Bodhisattva receives and comprehends, and in that world, for hundreds of thousands of millions of kalpas, does not depart from right mindfulness, constantly cultivating pure conduct. In the Saha world (娑婆世界, 'this world'), from dawn to midday, upholding the precepts and not allowing defiled thoughts to arise, this is a supreme manifestation. What does this illustrate? Just as when treating a serious illness, in order to make it heal quickly, one only needs to give a wonderful medicine to take and it will be cured. Similarly, beings have many afflictions, and in order to quickly eliminate them, one causes them to obtain the supreme Dharma (法, 'teachings') to counteract them, and the afflictions will be eliminated. This meaning should be understood. Manifesting birth in an evil country where beings have much suffering and many afflictions, a defiled world, is in order to allow other Bodhisattvas to see the World Honored One, Shakyamuni Buddha (釋迦牟尼佛, 'the historical Buddha'), receiving prostrations, offerings, and answering the Tathagata's questions. The holy one, Supreme Thinking Brahma (勝思惟梵天, 'Brahma of Supreme Thought'), as the leader, initiates the questions. The questions and answers are based on Supreme Thinking Brahma, in order to generate respect in the assembly, therefore Supreme Thinking Brahma is manifested. What kind of eloquence of joyful speech does Supreme Thinking Brahma ultimately obtain, and what kind of result of the eloquence of joyful speech does he obtain? Relying on these two reasons, he becomes the foremost in correct questioning. This meaning should be understood. First, it is said what kind of eloquence of joyful speech is obtained, because inquiries are appropriate in all situations, because one skillfully enables beings to understand the Dharma, because language...
最勝故，以尊重言語故，以說正因故，以依實義說故，以依安隱說故，是名美妙。以有人情故，以于大天人邊得清凈心供養故，以一切諸魔怨敵不能降伏故，以說深密意義故，以此八句說勝思惟梵天美妙言語樂說辯才，此義應知。應云何知？所謂一者相應；二者令解；三者尊重；四者安隱；五者人情；六者大清凈至到；七者不可降伏；八者甚深。
次說樂說辯才因，示現如是多種功德言語說法時，若諸眾生有不如實修正行者，而不捨彼諸眾生故，以與勝樂善相應故、以求眾生離於諸苦得勝樂故、以與樂等勝功德時歡喜慶彼故、以求不染等與勝樂安隱心故，以此五句說勝思惟梵天彼美妙言語樂說辯才因，此義應知。應云何知？示現三種心：一者不捨心；二者與樂心；三者安隱心。如是一三一次第說應知。
次說得何等樂說辯才果？所謂為彼一切眾生於一切義中能斷疑故。
偈義如經。
「爾時世尊贊勝思惟梵天言：善哉善哉！梵天」。復善哉梵天者，以其發問儀式詣佛於此三時中事相應故，應知善哉。梵天汝今至心諦聽我為汝說者，如是次第不顛倒心，正念心故。
其心堅固而不疲倦者，是正直心。此中大菩提信心為本，是作愿相。依彼愿故，則能具足得如來地一切功德。依菩提心堅固
【現代漢語翻譯】 現代漢語譯本：因為最殊勝的緣故，因為以尊重的言語表達的緣故，因為宣說正因的緣故，因為依據真實的意義宣說的緣故，因為依據安穩的意義宣說的緣故，所以稱為美妙。因為富有人情味的緣故，因為對於大天人能夠以清凈心供養的緣故，因為一切諸魔怨敵不能夠降伏的緣故，因為宣說深密意義的緣故，用這八句話來說明勝思惟梵天（Surya-samadhivikurvana-brahman，具有殊勝禪定的梵天）美妙的言語和樂說辯才，這個意義應當瞭解。應當如何瞭解呢？就是說，第一是相應，第二是令人理解，第三是尊重，第四是安穩，第五是人情，第六是大清凈的到達，第七是不可降伏，第八是甚深。
接下來宣說樂說辯才的原因，在示現如此多種功德的言語說法時，如果眾生有不如實修正行的人，也不捨棄那些眾生，因為與殊勝的快樂善相應，因為尋求眾生脫離諸苦而得到殊勝的快樂，因為在與快樂等殊勝功德相應時歡喜慶賀他們，因為尋求不染等與殊勝快樂安穩的心，用這五句話來說明勝思惟梵天（Surya-samadhivikurvana-brahman，具有殊勝禪定的梵天）那美妙言語樂說辯才的原因，這個意義應當瞭解。應當如何瞭解呢？示現三種心：第一是不捨心，第二是與樂心，第三是安穩心。像這樣一三一的次序宣說應當瞭解。
接下來宣說得到什麼樣的樂說辯才的果報？就是說，爲了使一切眾生在一切意義中能夠斷除疑惑。
偈頌的意義如同經文。
『這時，世尊讚歎勝思惟梵天（Surya-samadhivikurvana-brahman，具有殊勝禪定的梵天）說：善哉！善哉！梵天（Brahman，具有殊勝禪定的梵天）』。再次說善哉梵天（Brahman，具有殊勝禪定的梵天），因為他發起提問的儀式，來到佛前，在這三個時辰中事情相應，所以應當知道是善哉。梵天（Brahman，具有殊勝禪定的梵天）你現在至誠地聽著，我為你所說的，像這樣次第不顛倒的心，是正念心。
他的心堅固而不疲倦，是正直的心。這裡以大菩提信心為根本，是作愿的相貌。依靠那個願力，就能夠具足得到如來地的一切功德。依靠菩提心的堅固。
【English Translation】 English version: Because of the supreme excellence, because of expressing with respectful language, because of expounding the right cause, because of speaking according to the true meaning, because of speaking according to the meaning of peace and security, it is called beautiful. Because of being full of human sentiment, because of being able to offer with a pure mind to the great devas and humans, because all the demons and enemies cannot subdue, because of expounding profound and secret meanings, these eight sentences explain the beautiful speech and eloquent eloquence of Surya-samadhivikurvana-brahman (Brahman who possesses excellent samadhi), this meaning should be understood. How should it be understood? That is to say, first is correspondence, second is to make understand, third is respect, fourth is peace and security, fifth is human sentiment, sixth is the arrival of great purity, seventh is unsubduable, eighth is profound.
Next, the cause of eloquent eloquence is explained. When demonstrating such various meritorious speech and Dharma teachings, if there are sentient beings who do not truly cultivate right practice, they are not abandoned. Because of corresponding well with supreme joy, because of seeking sentient beings to be free from all suffering and attain supreme joy, because of rejoicing and celebrating them when corresponding with joy and other supreme merits, because of seeking non-attachment and other peaceful minds with supreme joy, these five sentences explain the cause of the beautiful speech and eloquent eloquence of Surya-samadhivikurvana-brahman (Brahman who possesses excellent samadhi), this meaning should be understood. How should it be understood? Demonstrating three kinds of minds: first is the mind of non-abandonment, second is the mind of giving joy, third is the mind of peace and security. It should be understood that these are spoken in a sequence of one, three, and one.
Next, what kind of fruit of eloquent eloquence is obtained? That is to say, it is for the sake of enabling all sentient beings to resolve doubts in all meanings.
The meaning of the verses is like the sutras.
『At that time, the World Honored One praised Surya-samadhivikurvana-brahman (Brahman who possesses excellent samadhi) saying: Excellent! Excellent! Brahman (Brahman who possesses excellent samadhi)』. Saying again 'Excellent Brahman (Brahman who possesses excellent samadhi)', because his initiating the questioning ceremony, coming to the Buddha, and the matters corresponding in these three times, it should be known as excellent. Brahman (Brahman who possesses excellent samadhi), now listen attentively with a sincere mind to what I am saying to you, such a mind that is not inverted in sequence is a mind of right mindfulness.
His mind is firm and not weary, it is an upright mind. Here, the great Bodhi mind is the foundation, it is the appearance of making vows. Relying on that vow, one can fully obtain all the merits of the Tathagata ground. Relying on the firmness of the Bodhi mind.
方便有第一問。于大乘中略有四種疲倦之事，依彼四種疲倦事故，菩薩雖發菩提之心作菩提愿而失彼心。何等為四？一者以諸眾生不如實修行故；二者多作眾事故；三者多時在有中行故；四者等解脫中心常欲得速解脫故、為彼有力故。此四種障對治法者，謂于眾生起大悲心等，如是四種法次第而說，此義應知。應云何知？謂諸菩薩依大悲心，如是如是見諸眾生不能如實修正行時，如是如是轉轉增上生憐愍心，為彼眾生令得解脫，如是如是轉轉增上增長作愿。又諸菩薩常勤精進而不疲倦，所作事多而悉能作。又諸菩薩無始世來過去諸苦信解如夢，不計后時未來世苦。又諸菩薩為一切智，雖同二乘解脫煩惱，雖取無量不共功德，為彼有力斷彼欲得速解脫心。言無等者，不共功德無有等故。所言等者，二乘少分斷煩惱等，是故名等。以是義故，名無等等。如是四種不疲倦心對治四種疲倦心障，是故菩薩于大乘中其心堅固而不疲倦。如是其心堅固而不疲倦，依于自身佛法淳熟如實修行，正說法已，次依為他如實修行，略說四法。所言決定而不中悔者，於二種義：一者無義；二者有義。言無義者，以無我故。彼無我者，離於法故。言無法者，無彼相故。是菩薩畢竟說言諸法無我，諸菩薩等如是畢竟說一切法悉無有我。言有義者，
【現代漢語翻譯】 現代漢語譯本 方便有第一問。關於大乘佛法，略有四種令人疲倦的事情，由於這四種令人疲倦的事情，菩薩即使發起了菩提之心（Bodhicitta，覺悟之心）並立下菩提之愿，也會失去這個心。是哪四種呢？一是看到眾生不能如實地修行；二是需要處理很多事務；三是長時間在輪迴中流轉；四是等同於二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）的解脫之心，總是想要快速獲得解脫，並且有能力做到。這四種障礙的對治方法是，對眾生生起大悲心等等，這四種方法依次說明，應該瞭解這個道理。應該如何瞭解呢？就是說，諸位菩薩依靠大悲心，像這樣看到眾生不能如實地修正修行時，就更加增長憐憫之心，爲了讓這些眾生得到解脫，就更加增長髮愿。而且諸位菩薩常常勤奮精進而不疲倦，需要做的事情很多卻都能完成。而且諸位菩薩認為從無始以來過去所受的諸般痛苦就像夢一樣，不考慮未來世的痛苦。而且諸位菩薩爲了獲得一切智慧（Sarvajñāna），雖然和二乘一樣解脫了煩惱，雖然獲得了無量不共的功德，因為有能力做到，所以斷除了想要快速獲得解脫的心。所說的『無等』，是因為不共的功德沒有可以與之相等的。所說的『等』，是二乘斷除少分煩惱等等，所以叫做『等』。因為這個原因，叫做『無等等』。像這樣，四種不疲倦的心對治四種疲倦的心障，所以菩薩在大乘佛法中內心堅定而不疲倦。像這樣內心堅定而不疲倦，依靠自身佛法的純熟如實修行，正確說法之後，接下來依靠為他人如實修行，簡略地說有四種方法。所說的『決定而不後悔』，包含兩種含義：一是無義；二是有義。所說的『無義』，是因為無我（Anatta，梵文：Ātman）。這個無我，是遠離於法的緣故。所說的『無法』，是沒有那個相的緣故。這位菩薩最終說諸法無我，諸位菩薩等也是這樣最終說一切法都沒有我。所說的『有義』，
【English Translation】 English version Conveniently, there is the first question. Regarding the Mahāyāna (Great Vehicle), there are roughly four kinds of weariness. Due to these four kinds of weariness, even if a Bodhisattva generates the Bodhicitta (the mind of enlightenment) and makes the Bodhi vow, they may lose that mind. What are the four? First, it is because beings do not practice truthfully; second, it is because they have many affairs to attend to; third, it is because they spend a long time wandering in existence; fourth, it is because, like the liberation mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they always want to quickly attain liberation and have the power to do so. The remedies for these four kinds of obstacles are to generate great compassion towards beings, and so on. These four kinds of methods are explained in order, and this meaning should be understood. How should it be understood? It means that Bodhisattvas, relying on great compassion, see beings unable to truly correct their practice, and thus increasingly generate compassion. In order to liberate these beings, they increasingly increase their vows. Moreover, Bodhisattvas are constantly diligent and tireless, and although they have many things to do, they are all able to accomplish them. Furthermore, Bodhisattvas believe that the past sufferings from beginningless time are like dreams, and they do not consider the future sufferings of future lives. Moreover, Bodhisattvas, for the sake of all wisdom (Sarvajñāna), although they liberate themselves from afflictions like the Two Vehicles, and although they attain immeasurable unique merits, because they have the power to do so, they cut off the desire to quickly attain liberation. What is meant by 'unequaled' is that the unique merits have nothing equal to them. What is meant by 'equal' is that the Two Vehicles only cut off a small portion of afflictions, and so it is called 'equal.' Because of this reason, it is called 'unequaled.' In this way, the four kinds of tireless minds counteract the four kinds of wearying obstacles, so Bodhisattvas are firm in their minds and not weary in the Mahāyāna. Being firm in their minds and not weary, relying on their own pure and mature Dharma, they practice truthfully. After correctly teaching the Dharma, they then rely on practicing truthfully for others, briefly speaking of four methods. What is meant by 'determined and without regret' contains two meanings: one is without meaning; the other is with meaning. What is meant by 'without meaning' is because of no-self (Anatta, Sanskrit: Ātman). This no-self is because it is separate from the Dharma. What is meant by 'no Dharma' is because there is no such characteristic. This Bodhisattva ultimately says that all dharmas are without self, and the Bodhisattvas also ultimately say that all dharmas have no self. What is meant by 'with meaning' is
有三種義：一有過義；二功德義；三者二義，以差別故。有過義者，謂一切生處以攝一切諸煩惱故，不願彼處故不樂說，是故菩薩畢竟說彼一切生處無有樂者，諸菩薩等如是畢竟說諸生處無有樂者。功德義者，謂贊大乘無上之法，以諸功德一切相應故，是故菩薩畢竟決定常贊大乘，諸菩薩等如是畢竟常贊大乘。言二義者，彼過、功德二法不空故，是故菩薩畢竟說彼二法不空，諸菩薩等如是畢竟說彼罪福二法不空。此明何義？雖無量時，得因緣相應能與果報故。
如是依自利他利如實修行畢竟說法已，次說增長諸善根，依世間果報因善根增長說，依出世間果報因善根增長說。世間果報因有二種：一者自妙身成就因；二者資產生就因。自妙身成就因有二種：一者不定地中自妙身成就因，謂戒善根增長；二者定地中自妙身成就因，謂智善根增長彼上地下地智功德過，以依智根本離欲得彼故。資產生就因者，舍一切物，謂佈施因善根增長。出世間果報因者，謂解脫因，是出家相，離貪著因，以因彼故得解脫因，一切功德善根增長。又增長者，此諸善根依世辯說，有五種增上義故名增長。何等為五？一者降伏諸善根增上故名增長，以此善根勝出聲聞辟支佛等諸善根故。二者不違增上故名增長，以不退故、以堅固故。三者不
【現代漢語翻譯】 現代漢語譯本 有三種意義：第一種是過患之義；第二種是功德之義；第三種是二者兼具之義，因為它們之間存在差別。所謂過患之義，是指一切輪迴之處都包含著各種煩惱，因此不希望身處其中，也不樂於談論它。所以，菩薩最終會說一切輪迴之處都沒有快樂可言，諸位菩薩等也是這樣最終會說各種輪迴之處沒有快樂可言。所謂功德之義，是指讚歎大乘無上的佛法，因為它與一切功德相應。所以，菩薩最終會堅定不移地經常讚歎大乘佛法，諸位菩薩等也是這樣最終會經常讚歎大乘佛法。所謂二者兼具之義，是指過患和功德這兩種法都不是空無的。所以，菩薩最終會說這兩種法都不是空無的，諸位菩薩等也是這樣最終會說罪與福這兩種法都不是空無的。這說明了什麼呢？即使經過無量的時間，一旦因緣成熟相應，就能產生果報。
像這樣依據自利利他如實修行，最終說法之後，接下來講述增長各種善根，依據世間果報之因的善根增長進行講述，依據出世間果報之因的善根增長進行講述。世間果報之因有兩種：第一種是自身美妙成就之因；第二種是資生（生活所需）成就之因。自身美妙成就之因有兩種：第一種是不定地（欲界和色界）中自身美妙成就之因，指的是戒律善根的增長；第二種是定地（無色界）中自身美妙成就之因，指的是智慧善根的增長，因為智慧勝過上下各地的功德，依靠智慧的根本才能離欲而獲得這些功德。資產生就之因，指的是捨棄一切財物，也就是佈施之因的善根增長。出世間果報之因，指的是解脫之因，這是出家之相，是遠離貪著的因，因為依靠它才能獲得解脫之因，一切功德善根增長。另外，所謂增長，是指這些善根依據善辯的說法，有五種增上的意義，所以稱為增長。是哪五種呢？第一種是降伏各種善根的增上，所以稱為增長，因為這種善根勝過聲聞、辟支佛等各種善根。第二種是不違背的增上，所以稱為增長，因為它不會退轉，因為它很堅固。第三種是不
【English Translation】 English version There are three meanings: first, the meaning of fault; second, the meaning of merit; and third, the meaning of both, because of the difference between them. The meaning of fault refers to all places of rebirth, which contain all kinds of afflictions, so one does not wish to be in them and is not happy to talk about them. Therefore, Bodhisattvas ultimately say that there is no happiness in all places of rebirth, and all Bodhisattvas also ultimately say that there is no happiness in various places of rebirth. The meaning of merit refers to praising the supreme Dharma of the Mahayana, because it is in accordance with all merits. Therefore, Bodhisattvas ultimately and firmly always praise the Mahayana Dharma, and all Bodhisattvas also ultimately always praise the Mahayana Dharma. The meaning of both refers to the fact that neither fault nor merit is empty. Therefore, Bodhisattvas ultimately say that neither of these two dharmas is empty, and all Bodhisattvas also ultimately say that neither sin nor merit is empty. What does this illustrate? Even after immeasurable time, once the causes and conditions are mature and in accordance, they can produce karmic retribution.
Having thus practiced according to self-benefit and benefiting others, and having ultimately spoken the Dharma, next, it speaks of increasing various roots of goodness, speaking of the increase of roots of goodness based on the cause of worldly karmic retribution, and speaking of the increase of roots of goodness based on the cause of supramundane karmic retribution. There are two kinds of causes for worldly karmic retribution: first, the cause of the accomplishment of one's own beautiful body; and second, the cause of the accomplishment of sustenance (necessities of life). There are two kinds of causes for the accomplishment of one's own beautiful body: first, the cause of the accomplishment of one's own beautiful body in the indefinite realms (desire realm and form realm), which refers to the increase of the root of goodness of precepts; and second, the cause of the accomplishment of one's own beautiful body in the definite realm (formless realm), which refers to the increase of the root of goodness of wisdom, because wisdom surpasses the merits of the upper and lower realms, and only by relying on the root of wisdom can one be free from desire and attain these merits. The cause of the accomplishment of sustenance refers to giving up all possessions, which is the increase of the root of goodness of giving. The cause of supramundane karmic retribution refers to the cause of liberation, which is the appearance of renunciation, the cause of being free from attachment, because by relying on it, one can attain the cause of liberation, and all merits and roots of goodness increase. Furthermore, the so-called increase refers to these roots of goodness, according to eloquent speech, having five kinds of increasing meanings, so it is called increase. What are the five? First, the increase of subduing various roots of goodness, so it is called increase, because this root of goodness surpasses the various roots of goodness of Sravakas (聲聞) and Pratyekabuddhas (辟支佛). Second, the increase of non-violation, so it is called increase, because it does not regress, because it is firm. Third, not
畏增上故名增長，以依此善根過地獄等惡道怖畏故。四者不偏增上故名增長，以能等破所治法故。五者無差別增上故名增長，以作自利他利無異相故。如是增長諸善根已，于不信佛法、不如實修行眾生不生恨心，于讀誦等善行分中如法而說，無所恐畏威儀不轉，是故次第說彼法相。謂于不信佛法、不如實修行眾生，無所恐畏威儀不轉。彼有三種，謂軟、中、上。軟者為命常畏自身不得資生。中者有二：一者常畏毀辱；二者常畏惡名現前說惡屏處說惡。上者常畏苦惱于身中受。
如是無所恐畏威儀不轉隨順白法，是故次說增長諸白法。依四種白法說：一者欲白法；二者行白法；三者滿足功德白法；四者證白法。欲白法者，謂諸菩薩以大菩提教化眾生生彼欲心，令諸眾生於未來世諸白法中得自體相欲。行白法者，謂諸菩薩捨己資生珍寶等物以用佈施，不求未來自身果報。滿足功德白法者，謂諸菩薩依彼舍珍寶因，得好妙法成就心不貪著，而復修行白法攝取妙法；以多聞相應故，一切白法薰習滿足，是故菩薩諸功德滿足。證白法者，謂諸菩薩摩訶薩，依彼證智，為于自身大菩提故，說智方便得彼白法證智勝法。
如是增長諸白法已，隨順善知從一地至一地，是故次下說彼法相。謂依四種法說：一者滿足功德；二
【現代漢語翻譯】 現代漢語譯本：因為對增長的畏懼而稱為增長，因為依靠這種善根，可以避免地獄等惡道的怖畏。四者，因為不偏頗的增長而稱為增長，因為它能夠平等地破除所要對治的法。五者，因為無差別的增長而稱為增長，因為它在利益自己和利益他人方面沒有區別。像這樣增長各種善根之後，對於不相信佛法、不如實修行的眾生不生恨心，對於讀誦等善行部分如法地宣說，沒有恐懼，威儀不改變，所以依次宣說那些法的相狀。就是對於不相信佛法、不如實修行的眾生，沒有恐懼，威儀不改變。他們有三種，即軟、中、上。軟者常常因為性命而畏懼自身無法獲得資生。中者有兩種：一是常常畏懼被毀辱；二是常常畏懼惡名在人前被說，在私下被說。上者常常畏懼在身體中感受苦惱。 像這樣沒有恐懼，威儀不改變，隨順清凈的法，所以接下來宣說增長各種清凈的法。依據四種清凈的法宣說：一是欲清凈法；二是行清凈法；三是滿足功德清凈法；四是證清凈法。欲清凈法，是指諸位菩薩以大菩提教化眾生，使眾生生起對它的慾望，使眾生在未來世的各種清凈法中獲得自體相的慾望。行清凈法，是指諸位菩薩捨棄自己的資生珍寶等物用來佈施，不求未來自身得到果報。滿足功德清凈法，是指諸位菩薩依靠捨棄珍寶的因，得到美好微妙的法，成就心不貪著，而且繼續修行清凈法來攝取微妙的法；因為與多聞相應，一切清凈法熏習滿足，所以菩薩的各種功德得以滿足。證清凈法，是指諸位菩薩摩訶薩，依靠那種證智，爲了自身的大菩提，宣說智慧方便，得到那種清凈法的證智殊勝之法。 像這樣增長各種清凈的法之後，隨順善於了知從一個地到另一個地，所以接下來宣說那些法的相狀。就是依據四種法宣說：一是滿足功德；二
【English Translation】 English version: It is called 'growth' because of the fear of increase, because by relying on this root of goodness, one can avoid the fear of evil paths such as hell. Fourth, it is called 'growth' because of impartial increase, because it can equally destroy the laws to be treated. Fifth, it is called 'growth' because of undifferentiated increase, because it has no difference in benefiting oneself and benefiting others. After increasing various roots of goodness in this way, one does not harbor hatred towards sentient beings who do not believe in the Buddha's teachings or practice accordingly, and speaks righteously about the parts of good deeds such as reading and reciting, without fear and without changing demeanor. Therefore, the characteristics of those laws are explained in order. That is, towards sentient beings who do not believe in the Buddha's teachings or practice accordingly, there is no fear and demeanor does not change. They are of three types: soft, medium, and superior. The soft ones often fear for their lives that they will not be able to obtain the means of livelihood. The medium ones have two types: one is constantly afraid of being humiliated; the other is constantly afraid of bad names being spoken in front of people and spoken in private. The superior ones are constantly afraid of experiencing suffering in the body. Like this, without fear and without changing demeanor, following pure laws, therefore, the next thing to be explained is the increase of various pure laws. Based on four kinds of pure laws, it is said: first is the desire for pure law; second is the practice of pure law; third is the pure law of fulfilling merits; fourth is the pure law of realization. The desire for pure law refers to the Bodhisattvas who teach sentient beings with great Bodhi, causing sentient beings to generate a desire for it, so that sentient beings can obtain the desire for the self-nature aspect in various pure laws in the future. The practice of pure law refers to the Bodhisattvas who give up their own means of livelihood, treasures, and other things to use for almsgiving, without seeking future rewards for themselves. The pure law of fulfilling merits refers to the Bodhisattvas who, relying on the cause of giving up treasures, obtain good and wonderful laws, achieve a mind that is not greedy, and continue to practice pure laws to gather wonderful laws; because it corresponds to much learning, all pure laws are fully cultivated, so the Bodhisattvas' various merits are fulfilled. The pure law of realization refers to the Bodhisattvas Mahasattvas who, relying on that realization wisdom, for the sake of their own great Bodhi, speak of skillful means of wisdom, and obtain that pure law's realization wisdom, the superior law. After increasing various pure laws in this way, following the good knowledge from one ground to another, therefore, the next thing to be explained is the characteristics of those laws. That is, based on four kinds of laws, it is said: first is the fulfillment of merits; second is
者清凈諸障；三者成就心；四者具足修行。集諸善根者，為得從地至地功德滿足故。離諸過者，為清凈彼一切諸障故。迴向方便者，離有資生及離小乘速解脫心故，所有善根一切迴向取大菩提故。勤精進者，至心修行一切時中常不斷絕，以依根本取勝處故。
如是說方便已，次說方便法相。善知方便教化眾生者，依四種法說：一者能教化眾生；二者集無量智功德；三者集無量智慧；四者方便。能教化眾生者，謂依佈施愛語等，隨順諸眾生、攝取諸眾生，是故菩薩能教化眾生。集無量智功德者，雖離定不定地，而依佈施等行，於三世中一切眾生一切種功德悉皆隨喜，是故菩薩得無量智功德。集無量智慧者，雖無智障對治，而常修行發露懺悔，是故菩薩集無量智慧。方便者，依一切菩薩修行對治勸請諸佛，依為諸眾生與智慧光明集諸智慧，以善方便為根本故，是名方便。
如是已說修行方便，次說為彼說法之相。隨順諸眾生者，為之說法故，謂依四種諸眾生說：一者依中間眾生；二者依入法眾生；三者依謗法眾生；四者依所尊重眾生，隨順彼眾生威儀方便故。依中間眾生者，謂依未信佛法眾生，菩薩修行隨彼眾生所信佛法而為說之，與彼眾生安隱事門，不但與彼供養恭敬虛妄誑之，菩薩行如是。依入法眾生者
【現代漢語翻譯】 現代漢語譯本 能清凈所有障礙；三是成就菩提心；四是具足修行。積聚各種善根，是爲了從一個菩薩地到另一個菩薩地，功德圓滿的緣故。遠離各種過失，是爲了清凈所有那些障礙的緣故。迴向的方便，是爲了遠離追求有漏的資生以及遠離小乘快速解脫的心，將所有善根全部迴向以求證得大菩提的緣故。勤奮精進，是至誠修行，一切時中常不斷絕，因為依靠根本而取得殊勝的緣故。
如是說完方便之後，接下來講述方便的法相。善於運用方便來教化眾生，依據四種法來說明：一是能夠教化眾生；二是積聚無量智慧功德；三是積聚無量智慧；四是方便。能夠教化眾生，是指依靠佈施、愛語等，隨順各種眾生、攝取各種眾生，因此菩薩能夠教化眾生。積聚無量智慧功德，即使遠離了定地和不定地，而依靠佈施等行為，對於三世中一切眾生的一切種功德都隨喜讚歎，因此菩薩得到無量智慧功德。積聚無量智慧，即使沒有智慧上的障礙需要對治，而常常修行發露懺悔，因此菩薩積聚無量智慧。方便，是依靠一切菩薩修行對治、勸請諸佛，依靠為各種眾生給予智慧光明、積聚各種智慧，以善巧方便為根本的緣故，這叫做方便。
如是已經說完修行的方便，接下來講述為他們說法的相狀。隨順各種眾生，爲了給他們說法，是指依據四種眾生來說：一是依據中間眾生；二是依據入法眾生；三是依據謗法眾生；四是依據所尊重的眾生，隨順那些眾生的威儀方便的緣故。依據中間眾生，是指依據未信佛法的眾生，菩薩修行隨順那些眾生所信奉的佛法而為他們說法，給予那些眾生安穩的事情，不只是給予他們供養恭敬的虛妄欺騙，菩薩就這樣行事。依據入法眾生
【English Translation】 English version That purifies all obstacles; third, it accomplishes the mind; fourth, it is complete with practice. Accumulating all good roots is for the sake of attaining the complete fulfillment of merits from one Bhumi (stage of a Bodhisattva's path) to another. Separating from all faults is for the sake of purifying all those obstacles. The skillful means of dedication is for the sake of separating from the pursuit of conditioned existence and separating from the mind of quick liberation in the Hinayana (Small Vehicle), dedicating all good roots to attain Great Bodhi (Enlightenment). Diligent effort is to sincerely practice constantly and without interruption at all times, because relying on the root leads to a superior state.
Having spoken of skillful means in this way, next, the characteristics of skillful means are discussed. Being skilled in using skillful means to teach sentient beings is explained based on four types of Dharma: first, being able to teach sentient beings; second, accumulating immeasurable wisdom and merits; third, accumulating immeasurable wisdom; fourth, skillful means. Being able to teach sentient beings means relying on generosity, loving speech, etc., according with all sentient beings, gathering all sentient beings, therefore Bodhisattvas are able to teach sentient beings. Accumulating immeasurable wisdom and merits, even though separated from the definite and indefinite Bhumis, relying on practices such as generosity, rejoicing in all kinds of merits of all sentient beings in the three times, therefore Bodhisattvas attain immeasurable wisdom and merits. Accumulating immeasurable wisdom, even though there are no obstacles of wisdom to counteract, constantly practicing confession and repentance, therefore Bodhisattvas accumulate immeasurable wisdom. Skillful means is relying on all Bodhisattvas practicing counteraction, urging all Buddhas, relying on giving wisdom and light to all sentient beings, accumulating all wisdom, with skillful means as the root, this is called skillful means.
Having spoken of the skillful means of practice in this way, next, the characteristics of speaking Dharma for them are discussed. According with all sentient beings, for the sake of speaking Dharma to them, it refers to speaking based on four types of sentient beings: first, relying on intermediate sentient beings; second, relying on sentient beings who have entered the Dharma; third, relying on sentient beings who slander the Dharma; fourth, relying on sentient beings who are respected, according with the demeanor and skillful means of those sentient beings. Relying on intermediate sentient beings refers to relying on sentient beings who do not believe in the Buddha Dharma, Bodhisattvas practice according to the Buddha Dharma that those sentient beings believe in and speak Dharma for them, giving those sentient beings peaceful and secure matters, not just giving them offerings, respect, and false deception, Bodhisattvas act in this way. Relying on sentient beings who have entered the Dharma
，謂菩薩心為令眾生得入法義故供給之，令彼眾生貪著利養親近菩薩得入法義，于如是法有未度者令得度故。為求衣食資生之具不生疲倦，不為自身貪著己樂，菩薩行如是。依謗法眾生者，菩薩自行無諸過失，依柔和忍辱不計彼罪、教令懺悔，菩薩行如是。依所尊重眾生者，菩薩于彼屈伏順從隨語而受，菩薩行如是。如是已說隨順眾生如實修行，而不疲倦為之說法已，次說不失菩提之心，以為不失菩提之心隨順說法故。見佛妙果以為最勝，依四種法說：一者依不奪他物；二者依定因；三者依緣力；四者依因力。常憶念佛者，心常憶念佛菩提心果故。以見佛果成就無量不共功德。此依不奪他物，是故不失菩提之心。所作善根不離菩提心者，一切善根皆菩提心以為根本，依菩提心無量世中長遠因故。依彼定因，世間種種受果報處所不能牽，此依定因吹之而去，是故不失菩提之心。親近善知識者，以正修行依外緣力善知識等，此依緣力是故不失菩提之心。讚歎大乘者，為諸眾生髮菩提心讚歎大乘，生生世世為于自身增長一切善根種子為因力，大因力堅固，此依因力是故不失菩提之心。
如是不失菩提心故，畢竟一心行菩薩行，是故次第說彼法相。能一其心而不散亂者，以對四種散亂心障故，說四種不散亂心。何等四種
【現代漢語翻譯】 現代漢語譯本：菩薩的心是爲了讓眾生能夠進入佛法的真義，所以才去供給他們，讓那些貪圖利益供養的眾生，因為親近菩薩而得以進入佛法的真義，對於這些佛法，如果還有沒有得度的眾生，就讓他們得到解脫。爲了尋求衣食等生活所需的物資，菩薩不會感到疲倦，也不是爲了自身貪圖享樂，菩薩就是這樣修行的。對於依附誹謗佛法的眾生，菩薩自己行為上沒有任何過失，以柔和忍辱的態度對待他們，不計較他們的罪過，教導他們懺悔，菩薩就是這樣修行的。對於所尊重的人，菩薩會屈服順從，聽從他們的話，菩薩就是這樣修行的。像這樣已經說完了隨順眾生如實修行，並且不疲倦地為他們說法之後，接下來要說的是不失去菩提之心，因為爲了不失去菩提之心，所以才隨順眾生說法。見到佛的妙果是最殊勝的，依據四種法來說明：第一是依據不奪取他物；第二是依據決定的因；第三是依據外緣的力量；第四是依據自身的力量。經常憶念佛，是因為心中經常憶念佛的菩提心果。因為見到佛果成就了無量不共的功德。這依據的是不奪取他物，所以不會失去菩提之心。所做的善根不離開菩提心，是因為一切善根都以菩提心作為根本，依靠菩提心在無量世中作為長遠的因。依靠這個決定的因，世間種種承受果報的地方都不能牽引他，這依靠的是決定的因吹走這些牽引，所以不會失去菩提之心。親近善知識，是以正確的修行依靠外緣的力量，比如善知識等，這依靠的是外緣的力量，所以不會失去菩提之心。讚歎大乘佛法，是爲了讓眾生髮起菩提心而讚歎大乘佛法，生生世世為自身增長一切善根的種子作為因的力量，大因的力量堅固，這依靠的是自身的力量，所以不會失去菩提之心。 像這樣不失去菩提心的緣故，最終能夠一心一意地修行菩薩行，所以接下來依次說明菩薩行的法相。能夠一心不亂，是因為要對治四種散亂心的障礙，所以說了四種不散亂心。是哪四種呢？
【English Translation】 English version: The Bodhisattva's mind is to provide for sentient beings so that they may enter the meaning of the Dharma. It allows those sentient beings who are greedy for profit and offerings to draw near to the Bodhisattva and enter the meaning of the Dharma. For those who have not yet been delivered from such Dharma, the Bodhisattva enables them to be delivered. The Bodhisattva does not grow weary in seeking clothing, food, and the necessities of life, nor does the Bodhisattva seek personal pleasure. This is how the Bodhisattva acts. Regarding sentient beings who rely on slandering the Dharma, the Bodhisattva's own conduct is without fault. Relying on gentleness and forbearance, the Bodhisattva does not dwell on their offenses but teaches them to repent. This is how the Bodhisattva acts. Regarding sentient beings who are respected, the Bodhisattva submits, obeys, and accepts their words. This is how the Bodhisattva acts. Having thus spoken of practicing in accordance with sentient beings and teaching them the Dharma without weariness, next is the discussion of not losing the mind of Bodhi (enlightenment). It is because of not losing the mind of Bodhi that the Bodhisattva teaches in accordance with sentient beings. Seeing the wonderful fruit of Buddhahood as the most supreme, it is explained based on four factors: first, relying on not taking from others; second, relying on a definite cause; third, relying on the power of conditions; and fourth, relying on the power of one's own actions. Constantly remembering the Buddha is because the mind constantly remembers the fruit of the Buddha's Bodhi mind. Because one sees the Buddha's fruit as having achieved immeasurable, unique merits. This relies on not taking from others, therefore one does not lose the mind of Bodhi. The good roots that are created do not depart from the mind of Bodhi because all good roots take the mind of Bodhi as their foundation, relying on the mind of Bodhi as a long-term cause throughout immeasurable lifetimes. Relying on this definite cause, the various places in the world where one receives karmic retribution cannot pull one away. This relies on the definite cause blowing away these pulls, therefore one does not lose the mind of Bodhi. Drawing near to good spiritual friends is to rely on the power of external conditions, such as good spiritual friends, through correct practice. This relies on the power of conditions, therefore one does not lose the mind of Bodhi. Praising the Mahayana (Great Vehicle) is to praise the Mahayana for sentient beings to generate the mind of Bodhi, and in life after life, to increase the seeds of all good roots for oneself as the power of cause. The power of the great cause is firm. This relies on the power of one's own actions, therefore one does not lose the mind of Bodhi. Because of not losing the mind of Bodhi in this way, one can ultimately practice the Bodhisattva path with a single mind. Therefore, the characteristics of that Dharma are explained in order. Being able to focus one's mind without distraction is because of counteracting the obstacles of the four kinds of distracted minds. Therefore, four kinds of undistracted minds are spoken of. What are the four?
散亂心障？一者乘障；二者教化眾生障；三者聚集佛法滿足功德障；四者畢竟聚集一切佛法障。何等四種不散亂心？云何對治？一者遠離聲聞心者，對治乘障，不墮聲聞小乘心故，是故菩薩于大乘中心不散亂。二者舍辟支佛心念者，對治教化眾生障，不著自身三昧樂行故，是故菩薩教化眾生心不散亂。三者求法無有厭足者，對治聚集佛法滿足功德障，以求佛法無厭足故、為集一切諸佛法故、增長種種諸善根故、滿足佛法諸功德故，是故菩薩聚集佛法滿足功德心不散亂。四者如所聞法廣為人說者，對治畢竟聚集一切佛法障，如所聞法如是如是正念觀察，以正覺知畢竟聚集一切佛法故，是故菩薩畢竟聚集一切佛法心不散亂。是名四種不散亂心，對治四種散亂心障，此義應知。如是畢竟得一心已善求於法，是故次說善求於法，以對世間四種果報成就，相似說出世間四種果報成就應知，示現菩薩求出世間果報成就故。求於法何等名為世間四種果報成就？一者快妙端正成就；二者無病成就；三者富貴成就；四者不畏他人成就。云何相對治？如世間人以為成就自身端正作希有因故求珍寶，如是菩薩為諸相好快妙成就於善法因生於寶想、生希有想故求諸法。如世間人為無病故求妙藥草，菩薩如是為斷一切諸煩惱病，于佛法中生妙藥想
【現代漢語翻譯】 現代漢語譯本 什麼是散亂心之障礙？有四種：第一種是乘障（乘，yāna，指交通工具，這裡指修行的方法或途徑），第二種是教化眾生障，第三種是聚集佛法滿足功德障，第四種是畢竟聚集一切佛法障。 什麼是不散亂的四種心？又該如何對治這些障礙？第一種是遠離聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）之心，用以對治乘障，因為不墮入聲聞小乘之心，所以菩薩（Bodhisattva，立志成佛的修行者）在大乘（Mahāyāna，佛教的主要流派之一）中，心不散亂。第二種是捨棄辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）的念頭，用以對治教化眾生障，因為不執著于自身的三昧（Samādhi，精神集中）之樂，所以菩薩在教化眾生時，心不散亂。第三種是對於求法沒有厭倦滿足，用以對治聚集佛法滿足功德障，因為對於求佛法沒有厭倦滿足，爲了聚集一切諸佛之法，爲了增長種種善根，爲了滿足佛法諸功德，所以菩薩在聚集佛法滿足功德時，心不散亂。第四種是像所聽聞的佛法那樣廣為人說，用以對治畢竟聚集一切佛法障，像所聽聞的佛法那樣如是如是地正念觀察，以正確的覺知畢竟聚集一切佛法，所以菩薩在畢竟聚集一切佛法時，心不散亂。 這被稱為四種不散亂心，用以對治四種散亂心之障礙，這個道理應當知曉。像這樣畢竟得到一心之後，善於尋求佛法，所以接下來講述善於尋求佛法，用以對應世間的四種果報成就，相似地說出世間的四種果報成就應當知曉，這是爲了示現菩薩尋求出世間果報的成就。 什麼是世間的四種果報成就？第一種是快妙端正成就，第二種是無病成就，第三種是富貴成就，第四種是不畏他人成就。如何相對地對治這些？就像世間人爲了成就自身端正而作為稀有之因，所以尋求珍寶，像這樣菩薩爲了諸相好（lakṣaṇa，佛的三十二相，八十種好）快妙成就，對於善法之因生起寶貴的想法，生起稀有的想法，所以尋求諸法。就像世間人爲了無病而尋求妙藥草，菩薩像這樣爲了斷除一切諸煩惱病，在佛法中生起妙藥的想法。
【English Translation】 English version What are the obstacles of a distracted mind? There are four: first, the obstacle of the Yāna (vehicle, referring to the path or method of practice); second, the obstacle of teaching and transforming sentient beings; third, the obstacle of gathering the Dharma and fulfilling merits; fourth, the obstacle of ultimately gathering all the Dharma. What are the four kinds of undistracted minds? And how to counteract these obstacles? The first is to distance oneself from the mind of a Śrāvaka (a disciple who learns by hearing the Buddha's teachings), in order to counteract the obstacle of the Yāna, because one does not fall into the mind of the Śrāvaka's Small Vehicle, therefore the Bodhisattva (a being who aspires to Buddhahood) in the Mahāyāna (the Great Vehicle, a major branch of Buddhism), the mind is not distracted. The second is to abandon the thoughts of a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own without a teacher), in order to counteract the obstacle of teaching and transforming sentient beings, because one is not attached to the joy of one's own Samādhi (a state of mental concentration), therefore the Bodhisattva's mind is not distracted when teaching and transforming sentient beings. The third is to seek the Dharma without weariness or satisfaction, in order to counteract the obstacle of gathering the Dharma and fulfilling merits, because one is not weary or satisfied in seeking the Dharma, in order to gather all the Dharmas of all Buddhas, in order to increase all kinds of good roots, in order to fulfill all the merits of the Dharma, therefore the Bodhisattva's mind is not distracted when gathering the Dharma and fulfilling merits. The fourth is to widely speak the Dharma as it has been heard, in order to counteract the obstacle of ultimately gathering all the Dharma, observing the Dharma as it has been heard in such a way with right mindfulness, ultimately gathering all the Dharma with right awareness, therefore the Bodhisattva's mind is not distracted when ultimately gathering all the Dharma. These are called the four kinds of undistracted minds, used to counteract the four kinds of obstacles of a distracted mind, this principle should be known. Having ultimately attained one-pointedness of mind in this way, one should skillfully seek the Dharma, therefore next it is discussed skillfully seeking the Dharma, in order to correspond to the four kinds of worldly fruition, similarly speaking of the four kinds of supramundane fruition should be known, this is in order to demonstrate the Bodhisattva's attainment of seeking supramundane fruition. What are the four kinds of worldly fruition? The first is the attainment of quick, wonderful, and beautiful form; the second is the attainment of being without illness; the third is the attainment of wealth and nobility; the fourth is the attainment of not fearing others. How to relatively counteract these? Just as worldly people seek precious jewels in order to achieve beautiful form as a rare cause, so too, Bodhisattvas, for the quick and wonderful attainment of the lakṣaṇa (the 32 major and 80 minor marks of a Buddha), generate precious thoughts towards the cause of good Dharma, generate rare thoughts, therefore seek the Dharmas. Just as worldly people seek wonderful medicinal herbs in order to be without illness, so too, Bodhisattvas, in order to cut off all afflictions and illnesses, generate thoughts of wonderful medicine in the Buddha Dharma.
故求諸法。如世間人為富貴故求于財利，菩薩如是為求諸通成就不退、為求義相令得不失，于佛法中生財利想故求諸法。如世間人為離賊等成就不畏故求財寶，菩薩如是為離一切諸障煩惱，令彼不能降伏菩薩，菩薩不畏一切諸處。菩薩不畏一切處者，所謂世間一切諸苦。以為欲過一切世間，離諸世間一切苦相得寂靜相，為得涅槃成就不畏，于佛法中生無苦想故求諸法。◎
勝思惟梵天所問經論卷第一 大正藏第 26 冊 No. 1532 勝思惟梵天所問經論
勝思惟梵天所問經論卷第二
天親菩薩造
後魏北印度三藏菩提流支譯
◎復有異義：依世間珍寶四種功德相似相對說出世間法寶應知。何等名為世間珍寶四種功德？云何複名相似相對？一者最上大價貴重。如世間人得彼寶故，則能出生無量財寶；菩薩如是得出世間佛法寶故，能生出世無量善根。二者最勝法相應。如世間人得彼寶故，則能療治種種諸病；菩薩如是得出世間佛法寶故，則能斷除一切諸煩惱病如彼妙藥。三者如意。如世間人得彼摩尼寶體，依彼寶故如心所需求之皆得；菩薩如是得出世間佛法寶故，依法思惟一切善根功德具足。四者寶體。如世間人得彼摩尼寶故，如心所需求得無盡；菩薩如是為過世間一切諸苦
【現代漢語翻譯】 現代漢語譯本 因此，尋求諸法，就像世間人為追求富貴而尋求財利一樣，菩薩也這樣爲了求得各種神通，成就而不退轉，爲了求得義相（artha-lakṣaṇa，意義的特徵）而令其不失，在佛法中生起財利的想法，所以尋求諸法。就像世間人為遠離盜賊等，成就無畏而尋求財寶一樣，菩薩也這樣爲了遠離一切障礙煩惱，使它們不能降伏菩薩，菩薩不畏懼一切處境。菩薩不畏懼一切處境，指的是世間的一切諸苦。因為想要超越一切世間，脫離世間的一切苦相，得到寂靜之相，爲了得到涅槃，成就無畏，在佛法中生起無苦的想法，所以尋求諸法。
《勝思惟梵天所問經論》卷第一 大正藏第26冊 No. 1532 《勝思惟梵天所問經論》
《勝思惟梵天所問經論》卷第二
天親菩薩造
後魏北印度三藏菩提流支譯
還有另外一種解釋：應該知道，依據世間珍寶的四種功德，相似相對地說明出世間法寶。什麼叫做世間珍寶的四種功德？又叫做什麼相似相對？第一，最上、大價、貴重。就像世間人得到那種寶物，就能出生無量的財寶；菩薩也這樣，得出世間的佛法寶，能生出世間的無量善根。第二，最勝、法相應。就像世間人得到那種寶物，就能療治各種疾病；菩薩也這樣，得出世間的佛法寶，就能斷除一切煩惱疾病，如同那妙藥。第三，如意。就像世間人得到那種摩尼寶（maṇi，如意寶珠）的本體，依靠那種寶物，如心中所想，所求都能得到；菩薩也這樣，得出世間的佛法寶，依法思惟，一切善根功德具足。第四，寶體。就像世間人得到那種摩尼寶，如心中所想，所求得到沒有窮盡；菩薩也這樣，爲了超越世間的一切諸苦
【English Translation】 English version Therefore, one seeks all dharmas. Just as worldly people seek wealth and profit for the sake of riches and honor, so too does a Bodhisattva seek all kinds of spiritual powers (abhijñā) to achieve non-retrogression, and to obtain the characteristics of meaning (artha-lakṣaṇa) so as not to lose them. They seek all dharmas because they generate the thought of wealth and profit in the Buddhadharma. Just as worldly people seek treasures to achieve fearlessness and to be free from thieves, so too does a Bodhisattva seek to be free from all obstacles and afflictions, so that they cannot subdue the Bodhisattva. The Bodhisattva is not afraid of all places. The Bodhisattva's fearlessness in all places refers to all the sufferings of the world. Because they wish to transcend all worlds, to be free from all the characteristics of suffering in the world, to attain the characteristic of tranquility, and to achieve fearlessness in order to attain Nirvana (nirvāṇa), they seek all dharmas because they generate the thought of no suffering in the Buddhadharma.
The Sutra on the Questions of Brahma Sutirthacinta, Volume 1 Taisho Tripitaka, Volume 26, No. 1532, The Sutra on the Questions of Brahma Sutirthacinta
The Sutra on the Questions of Brahma Sutirthacinta, Volume 2
Composed by Bodhisattva Vasubandhu (Tianqin)
Translated by Tripitaka Bodhiruci from Northern India of the Later Wei Dynasty
Furthermore, there is another explanation: It should be known that the mundane Dharma-treasure is explained in a similar and relative way based on the four merits of worldly jewels. What are the four merits of worldly jewels? And what is meant by similar and relative? First, it is supreme, of great value, and precious. Just as worldly people, by obtaining that jewel, can generate immeasurable wealth, so too does a Bodhisattva, by obtaining the supramundane Dharma-treasure of the Buddhadharma, generate immeasurable roots of goodness. Second, it is most excellent and corresponds to the Dharma. Just as worldly people, by obtaining that jewel, can cure all kinds of diseases, so too does a Bodhisattva, by obtaining the supramundane Dharma-treasure of the Buddhadharma, cut off all afflictions and diseases, like that wonderful medicine. Third, it is wish-fulfilling. Just as worldly people, by obtaining the essence of that Mani jewel (maṇi, wish-fulfilling jewel), can obtain whatever they desire according to their heart's wishes, so too does a Bodhisattva, by obtaining the supramundane Dharma-treasure of the Buddhadharma, have all roots of goodness and merits fulfilled by contemplating the Dharma. Fourth, it is a treasure-essence. Just as worldly people, by obtaining that Mani jewel, can obtain endlessly whatever they desire according to their heart's wishes, so too does a Bodhisattva, in order to transcend all the sufferings of the world
、得出世間佛法寶故，得果無盡，得為眾生說不生不死寶。
又復有義：世間眾生得無量寶，寶在手故則能隨意成就無量殊勝之事；菩薩如是，得出世間大乘法寶，則能隨意成就世間及出世間一切功德殊勝果報。如是得無量寶治諸病等，依初句釋，余句應知。
如是求法隨順多聞有巧方便能離諸過，是故次第說彼法相。善出毀禁之罪者，依如實觀不取不捨、依不生滅不去不來、依未來世不復作惡、依能遠離一切所疑。得無生忍者，謂內心忍滅諸法忍，如實觀察不取不捨故。得無滅忍者，如實觀察罪過之體虛妄分別不生不滅，以不去不來故。得因緣忍者，觀察因緣本來不生，以他體攝故，如實觀察毀禁染體離生因故，于未來世不復作惡。得無住忍者，以異異心展轉生悔。如實觀察諸罪根本即在身中不離於心，不見彼罪過，如是不見一切罪過，遠離一切心中所疑，能滅悔故善出過罪。
如是諸過根本是虛妄染法，若欲斷過要斷過本，是故次說斷彼過本。善斷諸煩惱者，依三世說。正觀察者，如實正念，依邪念行現起煩惱，如實正觀不見彼體故，遠離未來諸障。增長諸白法者，于未來世更不作惡，以是至心不作惡故得清凈心。得善法力者，觀察虛妄煩惱諸過，不見過去一切煩惱，以得白法力故。獨處遠離
【現代漢語翻譯】 現代漢語譯本：由此獲得出世間的佛法珍寶，證得無盡的果報，能夠為眾生宣說不生不死的珍寶。
又有一種解釋：世間眾生獲得無量的珍寶，因為珍寶在手，就能隨意成就無量殊勝的事情；菩薩也是如此，獲得出世間的大乘佛法珍寶，就能隨意成就世間和出世間的一切功德殊勝果報。像這樣獲得無量珍寶來醫治各種疾病等等，可以依照第一句的解釋，其餘的句子也應該瞭解。
像這樣求法，隨順多聞，具有巧妙的方便，能夠遠離各種過失，所以依次宣說這些法的相狀。能夠很好地脫離毀犯戒律的罪過，是依靠如實的觀察，不取不捨；依靠不生不滅，不去不來；依靠未來世不再作惡；依靠能夠遠離一切疑惑。獲得無生忍（anutpattika-dharma-ksanti）的人，是指內心安忍于諸法寂滅的忍，如實觀察，不取不捨的緣故。獲得無滅忍的人，如實觀察罪過的本體是虛妄分別，不生不滅，因為不去不來的緣故。獲得因緣忍的人，觀察因緣本來不生，因為是他體攝持的緣故，如實觀察毀犯戒律的染污本體遠離生起的原因，所以在未來世不再作惡。獲得無住忍的人，因為不同的心念交替產生後悔。如實觀察各種罪過的根本就在身中，不離於心，不見那些罪過，像這樣不見一切罪過，遠離一切心中的疑惑，能夠滅除後悔，所以能夠很好地脫離過失罪過。
像這樣，各種過失的根本是虛妄染污的法，如果想要斷除過失，就要斷除過失的根本，所以接著宣說斷除那些過失的根本。能夠很好地斷除各種煩惱，是依據三世來說的。正確觀察的人，如實地正念，依靠邪念行而現起的煩惱，如實地正確觀察，不見那些煩惱的本體，所以遠離未來的各種障礙。增長各種白法（sukla-dharma）的人，在未來世不再作惡，因為以至誠的心不作惡的緣故，得到清凈的心。獲得善法力量的人，觀察虛妄的煩惱各種過失，不見過去的一切煩惱，因為得到白法的力量的緣故。獨處遠離
【English Translation】 English version: Thus, one obtains the precious Dharma of the world transcending Buddhas, attains endless fruition, and is able to proclaim the treasure of non-birth and non-death to sentient beings.
Furthermore, there is another meaning: Worldly beings obtain limitless treasures, and because the treasure is in hand, they can readily accomplish limitless and extraordinary things. Bodhisattvas are the same; having obtained the precious Dharma treasure of the Mahayana (Great Vehicle) that transcends the world, they can readily accomplish all meritorious and extraordinary retributions, both worldly and transmundane. Obtaining limitless treasures in this way to cure various illnesses, etc., should be understood based on the explanation of the first sentence; the remaining sentences should be understood accordingly.
Seeking the Dharma in this way, in accordance with extensive learning, possessing skillful means, and being able to avoid various faults, is why these aspects of the Dharma are explained in sequence. Being able to well escape the transgressions of violating precepts relies on truly observing without grasping or abandoning; relies on non-birth and non-death, not going or coming; relies on not committing evil in the future; relies on being able to distance oneself from all doubts. One who obtains the 'anutpattika-dharma-ksanti' (patience with the non-arising of phenomena) is one whose mind is patient with the cessation of all phenomena, truly observing without grasping or abandoning. One who obtains the patience with non-cessation truly observes that the substance of transgressions is false discrimination, neither arising nor ceasing, because it neither goes nor comes. One who obtains the patience with dependent origination observes that dependent origination is originally unborn, because it is encompassed by other entities; truly observing that the defiled substance of violating precepts is apart from the cause of arising, one will not commit evil in the future. One who obtains the patience with non-abiding has repentance arising alternately from different states of mind. Truly observing that the root of all transgressions is within the body, not apart from the mind, one does not see those transgressions; not seeing all transgressions in this way, distancing oneself from all doubts in the mind, one can extinguish repentance, and thus well escape transgressions.
In this way, the root of all transgressions is false and defiled Dharma. If one wishes to cut off transgressions, one must cut off the root of transgressions, and therefore, the explanation continues with cutting off that root of transgressions. Being able to well cut off all afflictions is explained based on the three times (past, present, future). One who observes correctly has true mindfulness; afflictions that arise based on acting with wrong mindfulness, by truly and correctly observing, one does not see their substance, and therefore distances oneself from future obstacles. One who increases all 'sukla-dharma' (white dharmas) will not commit evil in the future, and because one sincerely does not commit evil, one obtains a pure mind. One who obtains the power of good Dharma observes the false afflictions and various transgressions, and does not see all past afflictions, because one has obtained the power of white Dharma. Dwelling alone and apart
者，以得寂靜心種子故。如是次第善根增上故，隨順不生煩惱境界，護諸煩惱故、得因緣力故、未來世中煩惱不起故，如是折伏諸煩惱已，善往諸大眾，是故次第說彼法相。善往諸大眾者，有二種差別：依人差別、依心差別。依人差別者，往何等人？何所為往？何義故往？云何而往？此明何義？貴人出家有多聞慧，為求法故生貴重心往詣彼人，不覓其過，此人如是不覓彼人過失故往。賤人出家有多聞慧，為求法故生尊重心往詣彼人，非憍慢心，此人如是非憍慢心往詣彼人。阿蘭若人無多聞慧，非輕賤心，求少善法往詣彼人，不自顯故。此人如是不自顯故，往詣彼人憒鬧處。人無多聞慧，不為欺彼、不為自身我是高勝。何所為往？以為自身、為於他身求善根故往詣彼人，不為自身供養恭敬名稱讚嘆。此人如是不為自身供養恭敬名稱讚嘆故往彼人。依心差別者，以依四種心成就故。一者求法心成就，以見法勝猶如真寶，為求彼法故往大眾。二者威儀心成就，脫去金冠寶履傘等威儀，柔軟而往大眾。三者求上上義善根心成就，雖得上法不以為足，更求上上勝中勝法，為與法施故往大眾。四者本願心成就，不求自身供養恭敬名稱讚嘆，為自他利故往大眾。
如是往諸大眾應行法施，是故次第說彼法相。善開法施者，以何
【現代漢語翻譯】 現代漢語譯本： 這是因為獲得了寂靜心的種子。像這樣次第地增長善根，就能順應不生煩惱的境界，守護各種煩惱，因為得到因緣的力量，未來世中煩惱就不會生起。像這樣折服各種煩惱之後，才能善於前往各種大眾場合，所以接下來次第解說那些法的相狀。 所謂『善於前往各種大眾場合』，有兩種差別：依人的差別、依心的差別。依人的差別是指：前往什麼樣的人那裡？爲了什麼而前往？因為什麼意義而前往？怎麼樣前往？ 這裡說明什麼意義呢？有地位的人出家，具有廣博的知識和智慧，爲了求法而生起珍重的心，前往拜訪那個人，不尋找他的過失。這種人就是這樣不尋找別人的過失而前往。 出家的人具有廣博的知識和智慧，爲了求法而生起尊重的心，前往拜訪那個人，而不是出於驕慢的心。這種人就是這樣不以驕慢的心前往拜訪那個人。住在寂靜處（Aranya）的人沒有廣博的知識和智慧，但沒有輕賤的心，爲了求得少許善法而前往拜訪那個人，不自我炫耀。這種人就是這樣不自我炫耀，前往拜訪那些身處喧鬧處的人。 身處喧鬧處的人沒有廣博的知識和智慧，不是爲了欺騙別人，也不是爲了顯示自己高人一等。爲了什麼而前往呢？爲了自身、爲了他人求得善根的緣故，前往拜訪那個人，不是爲了自身得到供養、恭敬、名稱和讚歎。這種人就是這樣不爲了自身得到供養、恭敬、名稱和讚歎的緣故而前往拜訪那個人。 依心的差別是指，依靠四種心的成就：一是求法心成就，因為視法殊勝如同真寶，爲了求得那個法而前往大眾。二是威儀心成就，脫去金冠、寶履、傘等威儀，柔和地前往大眾。三是求上上義善根心成就，即使得到了上等的法也不滿足，更求上上勝中勝的法，爲了給予法施而前往大眾。四是本願心成就，不求自身得到供養、恭敬、名稱和讚歎，爲了自己和他人的利益而前往大眾。 像這樣前往各種大眾場合，應當施行法施，所以接下來次第解說那些法的相狀。所謂『善於開示法施』，是以什麼為基礎呢？
【English Translation】 English version: This is because one obtains the seed of a tranquil mind. In this way, as wholesome roots increase sequentially, one accords with a state where afflictions do not arise, protects against all afflictions, and because one obtains the power of conditions, afflictions will not arise in future lives. Having subdued all afflictions in this way, one can skillfully go to various assemblies, and therefore, the characteristics of those Dharmas are explained in sequence. 『Skillfully going to various assemblies』 has two kinds of differences: differences based on people and differences based on mind. Differences based on people refer to: To what kind of person does one go? For what purpose does one go? For what meaning does one go? How does one go? What meaning is being clarified here? A noble person who has left home, possessing extensive learning and wisdom, goes to visit that person with a deeply respectful mind in order to seek the Dharma, not seeking their faults. This person goes in this way, not seeking the faults of others. A monastic who has extensive learning and wisdom goes to visit that person with a respectful mind in order to seek the Dharma, not with an arrogant mind. This person goes to visit that person in this way, not with an arrogant mind. A forest dweller (Aranya) without extensive learning and wisdom, but without a contemptuous mind, goes to visit that person seeking a little bit of good Dharma, not showing off themselves. This person goes to visit those in noisy places in this way, not showing off themselves. A person in a noisy place without extensive learning and wisdom does not go to deceive others, nor to show that they are superior. For what purpose do they go? They go to visit that person for the sake of seeking wholesome roots for themselves and for others, not for the sake of receiving offerings, respect, fame, and praise for themselves. This person goes to that person in this way, not for the sake of receiving offerings, respect, fame, and praise for themselves. Differences based on mind refer to relying on the accomplishment of four kinds of minds: First, the accomplishment of a mind seeking the Dharma, because one sees the Dharma as superior like a true treasure, one goes to the assembly in order to seek that Dharma. Second, the accomplishment of a mind of proper conduct, removing the adornments of a golden crown, jeweled shoes, umbrella, etc., and going to the assembly gently. Third, the accomplishment of a mind seeking the highest meaning and wholesome roots, not being satisfied even with obtaining the superior Dharma, but seeking even more superior and excellent Dharmas, one goes to the assembly in order to give the Dharma. Fourth, the accomplishment of the mind of original vows, not seeking offerings, respect, fame, and praise for oneself, but going to the assembly for the benefit of oneself and others. Having gone to various assemblies in this way, one should practice giving the Dharma, and therefore, the characteristics of those Dharmas are explained in sequence. What is the basis for 『skillfully expounding the giving of the Dharma』?
法說？以何義說？依何事說？云何而說，因彼事說故。以何法說者，以法攝取法故，如得聞慧如是說法。以何義說者，以得義故，自作誓願已畢竟故，內自思惟為他人說。依何事說者，以作妙事作賢事故，如所說法如是作事，以諸言語不虛妄故。云何而說者，示現染凈法故、示現二二諦法相次第故。
如是為他說法令生善根，增長堅固自身因力，是故次第說彼法相。得先因力不失善根者，依四種法說：一者教化眾生；二者能忍諸苦；三者遠離邪見；四者修行一切功德善根，依止因力堅固說故。於他闕失不見其過者，不見他過、護自身過，應眾生過故，得化眾生因力堅固，生生世世常能教化一切眾生。因力增長現前堅固，依止如是堅固因力，于未來世教化眾生堅固增長而得成就，是名菩薩得先因力不失善根。于瞋怒人常修慈心者，樂修大慈，以能忍彼瞋恨眾生作苦惱事，能忍諸苦因力堅固，生生世世樂修大慈常能忍彼故。瞋恨眾生作苦惱事，因力增長現前堅固，菩薩依彼依止如是堅固因力，于未來世能忍諸苦堅固增長而得成就，是名菩薩得先因力不失善根。常說諸法因緣者，于諸法中為他示現非顛倒因因力得果，為離邪見樂正見事因力堅固，生生世世于諸法中為他示現非顛倒因因力得果，為離邪見樂正見事，因力
【現代漢語翻譯】 現代漢語譯本：佛陀以何種法說？以何種意義說？依據何種事說？如何而說？因為依據那些事才說的緣故。以何種法說呢？因為以佛法來攝取佛法的緣故，就像獲得聽聞智慧那樣說法。以何種意義說呢？因為獲得意義的緣故，自己作出誓願已經完成的緣故，內心自己思惟然後為他人說。依據何種事說呢？因為作出美妙的事，作出賢善的事的緣故，就像所說的法那樣去做事，因為所說的言語不虛妄的緣故。如何而說呢？因為示現染污和清凈的法，示現二諦（世俗諦和勝義諦）的法相次第的緣故。
像這樣為他人說法，能夠令他人產生善根，增長和堅固自身的原因和力量，所以次第解說那些法相。獲得先前的因的力量而不失去善根的人，依據四種法來說：第一是教化眾生；第二是能夠忍受各種痛苦；第三是遠離邪見；第四是修行一切功德善根，依據依止因的力量堅固的緣故。對於他人的缺失不去看他的過錯的人，不看他人的過錯、守護自身的過錯，適應眾生的過錯的緣故，獲得教化眾生的因的力量而堅固，生生世世常常能夠教化一切眾生。因的力量增長而現在變得堅固，依止像這樣堅固的因的力量，在未來世教化眾生堅固增長而得到成就，這叫做菩薩獲得先前的因的力量而不失去善根。對於嗔怒的人常常修習慈心的人，喜歡修習大慈，因為能夠忍受那些嗔恨眾生所作的苦惱之事，能夠忍受各種痛苦的因的力量而堅固，生生世世喜歡修習大慈常常能夠忍受他們。嗔恨眾生所作的苦惱之事，因的力量增長而現在變得堅固，菩薩依據那些依止像這樣堅固的因的力量，在未來世能夠忍受各種痛苦堅固增長而得到成就，這叫做菩薩獲得先前的因的力量而不失去善根。常常說諸法因緣的人，在諸法中為他人示現非顛倒的因的力量而得到果報，爲了離開邪見而喜歡正見之事，因的力量堅固，生生世世在諸法中為他人示現非顛倒的因的力量而得到果報，爲了離開邪見而喜歡正見之事，因的力量
【English Translation】 English version: How does the Dharma speak? In what sense does it speak? Based on what does it speak? How does it speak? It speaks because it relies on those matters. How does it speak through Dharma? Because it uses Dharma to gather Dharma, like explaining the Dharma with the wisdom gained from hearing. In what sense does it speak? Because it gains meaning, fulfills its own vows, and contemplates internally before speaking to others. Based on what does it speak? Because it performs wonderful deeds and virtuous acts, acting as the Dharma it speaks, because its words are not false. How does it speak? Because it reveals the Dharma of defilement and purity, and reveals the sequential order of the aspects of the Two Truths (conventional truth and ultimate truth).
Speaking the Dharma to others in this way enables them to generate roots of goodness, and strengthens and solidifies the power of one's own causes. Therefore, the characteristics of those Dharmas are explained in sequence. Those who gain the power of prior causes without losing roots of goodness speak based on four Dharmas: first, teaching and transforming sentient beings; second, being able to endure all suffering; third, staying away from wrong views; fourth, cultivating all merits and roots of goodness, relying on the power of causes to speak firmly. Those who do not see the faults in others' shortcomings, do not see the faults of others, protect their own faults, and accommodate the faults of sentient beings, gain the power of causes to transform sentient beings and become firm, and are always able to teach and transform all sentient beings in every lifetime. The power of causes increases and becomes firm in the present. Relying on such firm power of causes, teaching and transforming sentient beings in the future will become firm, increase, and be accomplished. This is called a Bodhisattva gaining the power of prior causes without losing roots of goodness. Those who constantly cultivate loving-kindness towards angry people enjoy cultivating great loving-kindness because they can endure the suffering caused by those hateful beings. The power of causes to endure all suffering is firm, and in every lifetime, they enjoy cultivating great loving-kindness and are always able to endure them. The suffering caused by hateful beings, the power of causes increases and becomes firm in the present. Relying on those, relying on such firm power of causes, in the future, they will be able to endure all suffering, which will become firm, increase, and be accomplished. This is called a Bodhisattva gaining the power of prior causes without losing roots of goodness. Those who constantly speak of the causes and conditions of all Dharmas, in all Dharmas, show others the cause of non-inverted causes and the resulting effect, and for the sake of leaving wrong views, they enjoy the matter of right views, the power of causes is firm, and in every lifetime, in all Dharmas, they show others the cause of non-inverted causes and the resulting effect, and for the sake of leaving wrong views, they enjoy the matter of right views, the power of causes
增長現前堅固。菩薩依彼堅固因力，于未來世自身正見、不樂邪見堅固增長而得成就，是名菩薩得先因力不失善根。常念菩提者，不捨菩提心願力故，常不捨離菩提之心，修行一切功德善根。見大菩薩心願力堅固，生生世世常修一切功德善根因力增長現前堅固。菩薩依彼堅固因力，于未來世修行一切功德善根堅固增長悉得成就，是名具足得先因力不失善根。
如是以有先因力故，雖未有人說波羅蜜行，而有方便波羅蜜行，是故次說不由他教而能自行波羅蜜行法。以施導人者，謂于佈施波羅蜜中最為上首，初自修行，后為他人令入修行。菩薩如是修行佈施，故於未來施行成就，生生世世不由他教而能自行檀波羅蜜故。不說他人毀禁之罪者，示現不見他人過失故。善住持戒菩薩如是善住持戒故，于未來不失一切諸禁戒行，生生世世不由他教而能自行屍波羅蜜故。善知攝法教化眾生者，以為教化諸眾生故，為諸眾生令得安隱忍。彼眾生不修諸行，勤說諸法不生疲惓，知心知使攝取眾生。菩薩如是修行忍辱、精進、禪定故，于未來忍辱、精進、禪定成就，生生世世如是次第不由他教而能自行忍辱、精進、禪波羅蜜故。解達深法者，善知一切諸法無我。菩薩如是信解深法故，于未來智慧成就，生生世世不由他教而能自行般
【現代漢語翻譯】 現代漢語譯本 增長現前堅固。菩薩依靠這種堅固的因力，在未來世自身對正見的信念和對邪見的厭惡會更加堅定增長，從而獲得成就，這叫做菩薩獲得先前的因力而不失去善根。經常憶念菩提（bodhi，覺悟）的人，因為不捨棄菩提心和願力，所以經常不捨離追求覺悟的心，修行一切功德善根。見到大菩薩的心願力堅固，生生世世常常修習一切功德善根的因力增長並顯現出堅固的狀態。菩薩依靠這種堅固的因力，在未來世修行一切功德善根會更加堅定增長，全部都能獲得成就，這叫做具足獲得先前的因力而不失去善根。 像這樣因為有先前的因力，即使沒有人講述波羅蜜（pāramitā，到彼岸）的修行，也能方便地進行波羅蜜的修行，所以接下來講述不由他人教導也能自己修行波羅蜜的方法。以佈施引導他人的人，是指在佈施波羅蜜中最為領先的人，先自己修行，然後引導他人進入修行。菩薩像這樣修行佈施，所以在未來佈施會獲得成就，生生世世不由他人教導也能自己修行檀波羅蜜（dāna-pāramitā，佈施波羅蜜）的緣故。不說他人毀犯戒律的罪過，是示現不去看別人的過失的緣故。善於安住並持守戒律的菩薩像這樣善於安住並持守戒律，所以在未來不會失去一切諸禁戒行，生生世世不由他人教導也能自己修行尸波羅蜜（śīla-pāramitā，持戒波羅蜜）的緣故。善於瞭解攝受眾生的方法並教化眾生的人，是爲了教化眾生的緣故，爲了讓眾生得到安穩和忍耐。那些眾生即使不修行各種善行，菩薩也會勤奮地為他們宣說佛法而不感到疲倦，瞭解他們的心意，使用各種方法來攝取眾生。菩薩像這樣修行忍辱、精進、禪定，所以在未來忍辱、精進、禪定會獲得成就，生生世世像這樣次第地不由他人教導也能自己修行忍辱波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）、精進波羅蜜（vīrya-pāramitā，精進波羅蜜）、禪波羅蜜（dhyāna-pāramitā，禪波羅蜜）的緣故。通達深奧佛法的人，善於瞭解一切諸法無我。菩薩像這樣信解深奧的佛法，所以在未來智慧會獲得成就，生生世世不由他人教導也能自己修行般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）的緣故。
【English Translation】 English version Growth is presently firm. Relying on this firm causal power, the Bodhisattva's (bodhisattva, a being on the path to enlightenment) own right view and aversion to wrong views will be firmly increased and accomplished in future lives. This is called the Bodhisattva obtaining the power of prior causes without losing good roots. Those who constantly remember Bodhi (bodhi, enlightenment) do not abandon the aspiration and vows of Bodhi, and therefore constantly do not abandon the mind of seeking enlightenment, cultivating all merits and good roots. Seeing that the aspiration and vows of the great Bodhisattvas are firm, the causal power of constantly cultivating all merits and good roots in life after life increases and manifests as firm. Relying on this firm causal power, the Bodhisattva's cultivation of all merits and good roots will be firmly increased and fully accomplished in future lives. This is called fully obtaining the power of prior causes without losing good roots. Thus, because of the power of prior causes, even if no one speaks of the practice of Pāramitās (pāramitā, perfections), there is a convenient practice of Pāramitās. Therefore, next is discussed the method of practicing Pāramitās independently without being taught by others. One who guides others with generosity is the foremost in the practice of generosity Pāramitā, first cultivating oneself, and then leading others to enter into practice. The Bodhisattva cultivates generosity in this way, so in the future, the practice of generosity will be accomplished, and in life after life, one can independently practice Dāna-pāramitā (dāna-pāramitā, perfection of generosity) without being taught by others. Not speaking of the faults of others who violate precepts is to show that one does not see the faults of others. A Bodhisattva who dwells well in upholding precepts thus dwells well in upholding precepts, so in the future, one will not lose all the practices of precepts, and in life after life, one can independently practice Śīla-pāramitā (śīla-pāramitā, perfection of morality) without being taught by others. One who knows well how to gather and teach sentient beings does so for the sake of teaching sentient beings, to bring them peace and forbearance. Even if those sentient beings do not cultivate various good deeds, the Bodhisattva will diligently speak the Dharma (dharma, the teachings of the Buddha) for them without feeling tired, understanding their minds and using various methods to gather them. The Bodhisattva cultivates forbearance, diligence, and meditation in this way, so in the future, forbearance, diligence, and meditation will be accomplished, and in life after life, one can independently practice Kṣānti-pāramitā (kṣānti-pāramitā, perfection of patience), Vīrya-pāramitā (vīrya-pāramitā, perfection of effort), and Dhyāna-pāramitā (dhyāna-pāramitā, perfection of meditation) in this order without being taught by others. One who understands profound Dharma knows well that all Dharmas are without self. The Bodhisattva believes and understands profound Dharma in this way, so in the future, wisdom will be accomplished, and in life after life, one can independently practice Prajñā-pāramitā (prajñā-pāramitā, perfection of wisdom) without being taught by others.
若波羅蜜故。如是修行波羅蜜行得柔軟勝行，能迴轉諸禪還生欲界，是故次第說彼法相。其心柔軟者，謂諸菩薩以得三昧三摩跋提有自在力，以巧方便而能轉起勝妙境界，以彼菩薩于禪定中得自在力，不為禪定生於色界故。得諸善根力者，謂諸菩薩能勝處去而不取勝處，雖生下地于彼禪定亦不退失故。善修智慧方便力者，謂諸菩薩以有方便般若故善修諸行，是故不退下地厭中、不受彼地亦不修行生彼處行，示現正因故。不捨一切諸眾生者，謂諸菩薩以不捨離諸眾生故，舍勝妙處取下處生，示現教化諸眾生故。◎
◎如是不著自樂、為與他樂，示現與眾生樂，以得不退法輪地故，是以次第說彼法相。得不退轉法輪地者，以對三種所治退法故，說四種對治之法，此義應知。應云何知？所謂修行菩薩行中，有三種法令菩薩退：一者時節久遠無量，以不能忍生等種種諸苦惱故而生退心；二者功德智慧少故而生退心；三者捨棄一切眾生，無慈悲故而生退心。堪受無量生死者，所謂菩薩畢竟心取無量無邊久遠時節，雖有生等種種諸苦，堪能忍受而不怖畏不生疲倦。供養無量諸佛者，所謂菩薩供養恭敬無量諸佛，從佛聞法獲得無量功德智慧，是故菩薩快妙功德智慧成就。修行無量大慈修行無量大悲者，所謂菩薩如是次第為與一
【現代漢語翻譯】 現代漢語譯本： 因為波羅蜜的緣故。像這樣修行波羅蜜行，獲得柔軟殊勝的修行，能夠迴轉各種禪定，還生於欲界，因此依次解說那些法相。所謂『其心柔軟者』，是指那些菩薩因為獲得三昧（Samadhi，定）和三摩跋提（Samapatti，等至），具有自在的力量，以巧妙的方便而能夠轉化生起殊勝微妙的境界，因為那些菩薩在禪定中獲得自在的力量，不為禪定所束縛。所謂『得諸善根力者』，是指那些菩薩能夠超越殊勝的境界而不執取殊勝的境界，即使生於下地，對於那些禪定也不會退失。所謂『善修智慧方便力者』，是指那些菩薩因為具有方便般若（Prajna，智慧），所以能夠很好地修習各種修行，因此不會退墮到下地，厭惡中等境界，不接受那些境界，也不修行生到那些境界的修行，以此示現真正的因緣。所謂『不捨一切諸眾生者』，是指那些菩薩因為不捨離一切眾生，所以捨棄殊勝微妙的境界而取下等境界來出生，以此示現教化各種眾生。 像這樣不執著于自己的快樂，爲了給予他人快樂，示現給予眾生快樂，因為獲得了不退轉法輪地（Avivartana-cakra-bhumi，不退轉地），因此依次解說那些法相。所謂『得不退轉法輪地者』，是爲了對治三種所要對治的退轉之法，所以解說四種對治之法，這個道理應該知道。應該如何知道呢？所謂在修行菩薩行的過程中，有三種法令菩薩退轉：第一是時間長久無量，因為不能忍受生等種種的痛苦煩惱，所以產生退轉之心；第二是功德智慧缺少，所以產生退轉之心；第三是捨棄一切眾生，沒有慈悲心，所以產生退轉之心。所謂『堪受無量生死者』，是指菩薩最終以堅定的心接受無量無邊的長久時間，雖然有生等種種的痛苦，也能夠忍受而不害怕不產生疲倦。所謂『供養無量諸佛者』，是指菩薩供養恭敬無量諸佛，從佛那裡聽聞佛法，獲得無量的功德智慧，因此菩薩快速地成就殊勝的功德智慧。所謂『修行無量大慈修行無量大悲者』，是指菩薩像這樣依次爲了給予一
【English Translation】 English version: Because of the Paramita (perfection). Thus, cultivating the Paramita practice, one obtains a gentle and superior practice, capable of turning back various Dhyanas (meditative states) and returning to the desire realm. Therefore, the characteristics of those Dharmas are explained in sequence. 'Those whose minds are gentle' refers to those Bodhisattvas who, having attained Samadhi (concentration) and Samapatti (attainment), possess the power of self-mastery. With skillful means, they can transform and generate sublime and wonderful states. Because those Bodhisattvas have obtained the power of self-mastery in Dhyana, they are not bound by Dhyana. 'Those who have obtained the power of all good roots' refers to those Bodhisattvas who can transcend superior states without clinging to them. Even if they are born in lower realms, they will not regress from those Dhyanas. 'Those who have skillfully cultivated the power of wisdom and skillful means' refers to those Bodhisattvas who, possessing skillful means and Prajna (wisdom), can skillfully cultivate all practices. Therefore, they do not regress to lower realms, dislike intermediate realms, do not accept those realms, nor do they cultivate practices to be born in those realms, thus demonstrating the true cause. 'Those who do not abandon all sentient beings' refers to those Bodhisattvas who, because they do not abandon all sentient beings, relinquish superior and wonderful states and take birth in lower realms, thus demonstrating the teaching and transformation of all sentient beings. Thus, not clinging to one's own pleasure, but for the sake of giving pleasure to others, demonstrating the giving of pleasure to sentient beings, because one has attained the ground of non-regression from the Dharma wheel (Avivartana-cakra-bhumi). Therefore, the characteristics of those Dharmas are explained in sequence. 'Those who have attained the ground of non-regression from the Dharma wheel' explain four types of antidotes because of the three types of regressive Dharmas to be treated. This meaning should be understood. How should it be understood? In the practice of the Bodhisattva path, there are three things that cause a Bodhisattva to regress: first, the immeasurable length of time, because one cannot endure the various sufferings such as birth, one generates a regressive mind; second, the lack of merit and wisdom, one generates a regressive mind; third, abandoning all sentient beings, lacking compassion, one generates a regressive mind. 'Those who can endure immeasurable births and deaths' refers to Bodhisattvas who ultimately accept immeasurable and boundless long periods of time with a firm mind. Although there are various sufferings such as birth, they can endure them without fear or fatigue. 'Those who make offerings to immeasurable Buddhas' refers to Bodhisattvas who make offerings and pay respects to immeasurable Buddhas, hear the Dharma from the Buddhas, and obtain immeasurable merit and wisdom. Therefore, Bodhisattvas quickly achieve sublime merit and wisdom. 'Those who cultivate immeasurable great loving-kindness and cultivate immeasurable great compassion' refers to Bodhisattvas who, in this sequence, for the sake of giving one
切眾生安隱、為與一切諸眾生樂，以不捨離諸眾生故。
如是以得不退地故，不斷佛種如實修行，是故次第說彼法相。不斷佛種如實修行者，為得第一義佛地故、為得世間佛地故。第一義佛地者，有三種因得：一者根本欲心；二者至心欲得；三者上欲心。不退本願者，以不失根本故，是名根本欲心。如是示現根本欲心，示現本願力相故。如說修行者，此有如來，如法如說如是修行，是名如說修行，示現諸菩薩至心欲得故。于諸善法大欲精進者，是上欲心雖得少分不以為足，更求勝法故。深心行於佛道者，示現假名佛地因故。假名佛者，入涅槃時生佛示現。言深心者，示現求彼生佛心故。行於佛道者，如實修行故、生佛示現住持佛故。又為示現彼生佛時，復有說法、轉法輪等攝取眾生故。
為受何等法義樂故，佛放光明攝取聖者勝思惟梵天？為欲受彼種種法樂故。聖者網明童子菩薩依彼先說問中勝故，問彼種種勝說法相；自此以下，勝思惟梵天廣說應知。彼問有八種邪問正問記為說彼法。如經「梵天言：網明！若菩薩見我故問，名為邪問非為正問」如是等故。何等八種？一者依；二者體；三者依止；四者依事；五者過；六者利益；七者起；八者根本。
所言依者，謂依大乘，以依彼乘此中正問故。所
【現代漢語翻譯】 現代漢語譯本 使一切眾生安穩，爲了給予一切眾生快樂，因為不捨棄離開一切眾生。 像這樣，因為獲得不退轉的地位，不斷絕佛種而如實修行，所以依次宣說那些法相。不斷絕佛種而如實修行，是爲了獲得第一義的佛地，爲了獲得世間的佛地。第一義的佛地，有三種因可以獲得：一是根本的欲心；二是至誠的欲得之心；三是殊勝的欲心。不退轉的本願，因為不失去根本，這叫做根本的欲心。像這樣示現根本的欲心，示現本願力的相貌。如所說修行，這裡有如來，如法如所說的那樣修行，這叫做如所說修行，示現諸菩薩至誠欲得之心。對於各種善法有大的慾望而精進，這是殊勝的欲心，即使得到少分也不滿足，更尋求殊勝的法。以深心行於佛道，示現假名佛地的因。假名佛，是入涅槃時所生的佛的示現。所說深心，是示現求彼生佛的心。行於佛道，是如實修行，生佛示現住持佛。又爲了示現那生佛時，又有說法、轉法輪等攝取眾生。 爲了領受什麼樣的法義之樂，佛放出光明攝取聖者勝思惟梵天（Śreṣṭha-cintana-brahman， श्रेष्ठ-चिन्तन-ब्रह्मन्）？爲了想要領受那些種種的法樂。聖者網明童子菩薩（Jālinīkumāra-bodhisattva， जालिनीकुमार-बोधिसत्त्व）依靠先前所說的提問中最殊勝的，提問那些種種殊勝的說法之相；從這裡以下，勝思惟梵天廣泛地解說應當知道。他的提問有八種，邪問正問記錄下來是爲了宣說那些法。如經中所說：『梵天說：網明！如果菩薩因為看見我而提問，這叫做邪問不是正問。』像這樣等等。哪八種？一是依；二是體；三是依止；四是依事；五是過；六是利益；七是起；八是根本。 所說依，是指依于大乘，因為依靠那個乘，這裡才是正問。
【English Translation】 English version To bring peace and security to all sentient beings, to give joy to all sentient beings, because of not abandoning or leaving all sentient beings. In this way, because of attaining the stage of non-retrogression, continuously cultivating the Buddha-seed through genuine practice, therefore, the characteristics of those Dharmas are explained in sequence. Continuously cultivating the Buddha-seed through genuine practice is for the sake of attaining the Buddha-ground of ultimate meaning, for the sake of attaining the Buddha-ground of the world. The Buddha-ground of ultimate meaning is attained through three causes: first, the fundamental desire-mind; second, the sincere desire to attain; third, the supreme desire-mind. The original vow of non-retrogression, because of not losing the root, is called the fundamental desire-mind. Thus, demonstrating the fundamental desire-mind, demonstrating the aspect of the power of the original vow. As for 'practicing as spoken,' here there is a Tathagata, practicing according to the Dharma as spoken, this is called 'practicing as spoken,' demonstrating the sincere desire of the Bodhisattvas to attain. Having great desire and diligence towards all good Dharmas, this is the supreme desire-mind; even if one obtains a small portion, one is not satisfied, and seeks even more superior Dharmas. 'Deeply engaging in the Buddha-path' demonstrates the cause of the nominally designated Buddha-ground. The nominally designated Buddha is the manifestation of the Buddha born at the time of entering Nirvana. The term 'deep mind' demonstrates the mind seeking that Buddha born. 'Engaging in the Buddha-path' means practicing genuinely, the Buddha born manifests and upholds the Buddha. Furthermore, to demonstrate that Buddha born, there is also teaching the Dharma, turning the wheel of Dharma, and so on, to gather sentient beings. For the sake of receiving what kind of Dharma-joy, did the Buddha emit light and gather the holy Śreṣṭha-cintana-brahman (Superior Thinking Brahman)? It was for the sake of wanting to receive those various Dharma-joys. The holy Jālinīkumāra-bodhisattva (Net Light Youth Bodhisattva), relying on the most superior of the questions previously spoken, asked about those various superior aspects of Dharma-teaching; from here onwards, Śreṣṭha-cintana-brahman extensively explains what should be known. His questions are of eight kinds, right questions and wrong questions are recorded in order to explain those Dharmas. As it says in the sutra: 'Brahman said: Jālinī! If a Bodhisattva asks because he sees me, this is called a wrong question, not a right question.' And so on. What are the eight kinds? First, the basis; second, the substance; third, the support; fourth, the related matter; fifth, the fault; sixth, the benefit; seventh, the arising; eighth, the root. What is meant by 'basis' refers to relying on the Mahayana, because relying on that vehicle, this is a right question.
言體者，邪問為體。彼體有三種，謂外道、聲聞、始發心菩薩。
言依止者，有三種無智，謂粗、中、微。彼三種闇，謂外道等次第應知。應云何知？外道之人依粗無智，是故不識無我體相，自他身中執著有我。以不能知諸法相故，依自心見所說邪論，隨彼句義執著法相。如是次第，自身他身虛妄見問，如是一切非正念問，悉是邪問。聲聞分知無我法相，復有不知，是故名為中無智闇。依中無智，取自業等造作諸業，即因彼業受于果報，不于余處。及著自體同相異相，成就色等諸法必有。彼如是問，執著自身及他身法，以有隨順斷煩惱障，依于自乘名為正念，依斷煩惱障名為邪念，以不隨順斷智障故。依于大乘名為邪問，始發心菩薩少分能知諸法無我，復有不知有微無智，依微無智、依有無物，離於有相取于無相，於二法中一向取無法取無法相問，是不正問。
言依事者，事有六種：一者陰入界事；二者因緣集事；三者諦事；四者證智事；五者對對治事；六者佛法事。依陰入界事者，依我，我問故。依因緣集事者，依順問故、依逆問故，以生故問、以滅故問，以是處、非處故問。即彼因緣集問，生滅即是是處非處。如經中說「身口等業修行諸善，若生惡道無有是處」。依諦事者，順因緣集、逆因緣集。順
【現代漢語翻譯】 現代漢語譯本： 關於『言體』，是指以邪見為根本。這種根本有三種，即外道、聲聞、初發心的菩薩。
關於『依止』，有三種無知，即粗、中、微。這三種愚昧，分別對應外道等，應按次第瞭解。應該如何瞭解呢？外道之人依賴粗淺的無知，因此不能認識無我的本體和現象，在自己和他人身上執著于『我』的存在。因為不能瞭解諸法的實相，所以依賴自己的主觀看法，發表邪惡的言論，並按照這些言論的字面意思執著於法的表象。像這樣，對於自身和他身的虛妄見解的提問，以及一切不符合正念的提問，都是邪見的提問。聲聞乘的人部分地瞭解無我的法相，但還有不瞭解的地方，因此被稱為具有中等的無知愚昧。依賴這種中等的無知，他們執著于自己的業力等，造作各種行為，並因此承受相應的果報，認為果報不會在其他地方產生。他們還執著于自體（自身）的同相和異相，認為色等諸法必然存在。他們像這樣提問，執著于自身和他身的法，因為能夠隨順地斷除煩惱障，所以依賴於自己的乘（聲聞乘）被稱為正念，依賴於斷除煩惱障被稱為邪念，因為不能隨順地斷除智障。依賴於大乘佛法來說，這些都是邪見的提問。初發心的菩薩能夠少部分地瞭解諸法無我，但還有不瞭解的地方，具有微細的無知。依賴這種微細的無知，依賴於有和無的事物，遠離有相而執著于無相，在有和無這兩種法中，一味地執著于無，並以執著于無相的方式提問，這是不正當的提問。
關於『依事』，所依據的事有六種：第一是陰入界事（五陰、十二入、十八界）；第二是因緣集事（因緣和合之事）；第三是諦事（四聖諦）；第四是證智事（證悟的智慧）；第五是對治事（對治煩惱的方法）；第六是佛法事（佛陀的教法）。依賴陰入界事，是因為依賴於『我』，所以產生關於『我』的提問。依賴因緣集事，是因為依賴於順向的提問，依賴於逆向的提問，因為生而提問，因為滅而提問，因為是處（可能性）而提問，因為非處（不可能性）而提問。這些關於因緣和合的提問，生滅本身就是是處和非處。正如經中所說：『身口等業修行諸善，若生惡道無有是處』。依賴諦事，是指順著因緣和合，逆著因緣和合。
【English Translation】 English version: Regarding '言體 (Yanti)' [the essence of speech], it refers to having wrong views as its foundation. This foundation is of three types: namely, 外道 (Waidào) [non-Buddhist paths], 聲聞 (Shēngwén) [Śrāvakas, Hearers], and 始發心菩薩 (Shǐ fā xīn Púsà) [Bodhisattvas who have just begun to develop the aspiration for enlightenment].
Regarding '依止 (Yīzhǐ)' [reliance], there are three types of ignorance: namely, coarse, middling, and subtle. These three types of darkness correspond to 外道 (Waidào) [non-Buddhist paths] and so on, and should be understood in sequence. How should they be understood? People of 外道 (Waidào) [non-Buddhist paths] rely on coarse ignorance, and therefore cannot recognize the essence and characteristics of no-self, clinging to the existence of 'I' in themselves and others. Because they cannot understand the true nature of all dharmas, they rely on their own subjective views, express wrong views, and cling to the literal meaning of these views, adhering to the appearance of dharmas. Like this, questions based on false views of oneself and others, as well as all questions that do not conform to right mindfulness, are questions based on wrong views. 聲聞 (Shēngwén) [Śrāvakas, Hearers] partially understand the characteristics of no-self, but there are still things they do not understand, so they are called having middling ignorance. Relying on this middling ignorance, they cling to their own karma and so on, creating various actions, and thus receiving corresponding karmic results, believing that the results will not arise elsewhere. They also cling to the sameness and difference of their own self, believing that 色 (sè) [form] and other dharmas must exist. They ask questions like this, clinging to the dharmas of themselves and others. Because they can accordingly eliminate the afflictive obscurations, relying on their own vehicle (Śrāvakayāna) is called right mindfulness, and relying on the elimination of afflictive obscurations is called wrong mindfulness, because they cannot accordingly eliminate the cognitive obscurations. In terms of Mahayana Buddhism, these are all questions based on wrong views. Bodhisattvas who have just begun to develop the aspiration for enlightenment can understand a small part of the no-self of all dharmas, but there are still things they do not understand, having subtle ignorance. Relying on this subtle ignorance, relying on things that exist and do not exist, they abandon the appearance of existence and cling to the appearance of non-existence. Among these two dharmas of existence and non-existence, they single-mindedly cling to non-existence, and ask questions in a way that clings to the appearance of non-existence. These are improper questions.
Regarding '依事 (Yī shì)' [reliance on matters], there are six types of matters to rely on: first, 陰入界事 (yīn rù jiè shì) [matters of the skandhas, āyatanas, and dhātus]; second, 因緣集事 (yīnyuán jí shì) [matters of the collection of causes and conditions]; third, 諦事 (dì shì) [matters of the truths, i.e., the Four Noble Truths]; fourth, 證智事 (zhèng zhì shì) [matters of realized wisdom]; fifth, 對治事 (duìzhì shì) [matters of antidotes]; and sixth, 佛法事 (fófǎ shì) [matters of the Buddha's teachings]. Relying on 陰入界事 (yīn rù jiè shì) [matters of the skandhas, āyatanas, and dhātus] is because of relying on 'I', thus giving rise to questions about 'I'. Relying on 因緣集事 (yīnyuán jí shì) [matters of the collection of causes and conditions] is because of relying on forward questions, relying on reverse questions, asking because of arising, asking because of ceasing, asking because of 是處 (shì chù) [possibility], asking because of 非處 (fēi chù) [impossibility]. These questions about the collection of causes and conditions, arising and ceasing themselves are 是處 (shì chù) [possibility] and 非處 (fēi chù) [impossibility]. As it is said in the sutras: 'If one cultivates good deeds with body, speech, and mind, there is no possibility of being born in evil realms.' Relying on 諦事 (dì shì) [matters of the truths, i.e., the Four Noble Truths] refers to following the collection of causes and conditions, and going against the collection of causes and conditions.
因緣集者，染體二諦有因有果，是有漏行法之體故。逆因緣集者，凈體二諦依道能滅，是故道諦名為滅諦。如是依二二諦為染凈問。依二種諦染法體故，有生死世間問。依二種諦凈法體故，有寂滅涅槃問。如是次第生於世間、過於世間獲得涅槃，如是世間涅槃二種差別，依有餘涅槃、無餘涅槃故。如是問世間等事依實諦問，此義應知。以是義故，依諦四種事遮法無我。
依證智事者，依知依離問、為得為修問。如是次第，彼智于見道時得智名，已證智者自此以上得修道名，以得彼證知依證智問。得智名修行名，此義應知。以離彼集得出世間正道果故，以離諸使煩惱身故，依離彼事問。如經「是故網明！以何處無得無取、無證無分別、無知無依止、無修無修見問，是為正問」故。此明何義？于真如中如所說字句，說無如是智，為遮彼處無如是法，如一一句分別之處，亦遮彼句一一之處無如是故。言無取者，以不虛妄分別我已得故。無分別者，以不虛妄分別我已證故。無依止者，以不虛妄分別我已知涅槃故。不分別者，是第一義。言依止者，依止見道見道為修道依止說故。無修見者，不見我修道故。如是說法則名為正。
依對對治事者，所謂善不善等法。不善法名為對善法名，為對治。又彼善法二種差別，謂
【現代漢語翻譯】 現代漢語譯本：因緣和合而生起的，是染污之體的二諦，有因有果，所以是有漏行法的本體。逆向因緣和合而生起的，是清凈之體的二諦，依靠道可以滅除，因此道諦被稱為滅諦。像這樣依靠二二諦來提染凈之問。依靠二種諦是染法的本體，所以有關於生死世間的提問。依靠二種諦是凈法的本體，所以有關於寂滅涅槃的提問。像這樣次第產生於世間、超越世間獲得涅槃，像這樣世間和涅槃兩種差別，依靠有餘涅槃、無餘涅槃的緣故。像這樣提問世間等事是依靠實諦來提問，這個道理應該知曉。因為這個道理的緣故，依靠諦的四種事來遮止法無我。
依靠證智之事，依靠知和離來提問、爲了獲得和爲了修行來提問。像這樣次第，那個智慧在見道時得到智的名稱，已經證得智慧的人從此以上得到修道的名稱，以得到那個證知，依靠證智來提問。得到智的名稱和修行的名稱，這個道理應該知曉。以離開那個集而得出世間的正道果的緣故，以離開諸使煩惱身的緣故，依靠離開那個事來提問。如經中所說：『是故網明（菩薩名）！以什麼地方無得無取、無證無分別、無知無依止、無修無修見來提問，這是正確的提問』的緣故。這說明什麼道理？在真如中如所說的字句，說沒有像這樣的智慧，是爲了遮止那個地方沒有像這樣的法，如一句一句分別的地方，也遮止那一句一句的地方沒有像這樣。說無取，是因為不虛妄分別我已經得到。無分別，是因為不虛妄分別我已經證得。無依止，是因為不虛妄分別我已經知道涅槃。不分別，是第一義。說依止，是因為依止見道，見道是修道的依止而說的緣故。無修見，是不見我修道的緣故。像這樣說法就稱為正。
依靠對和對治之事，所說的善和不善等法。不善法稱為對，善法稱為對治。而且那個善法有兩種差別，所謂
【English Translation】 English version: The aggregation of conditions arises from the two truths of defiled substance, having cause and effect, and is therefore the substance of conditioned phenomena. The reverse aggregation of conditions arises from the two truths of pure substance, which can be extinguished by relying on the path, hence the truth of the path is called the truth of cessation. Thus, relying on the two sets of two truths, questions are raised about defilement and purity. Relying on the two truths as the substance of defiled phenomena, questions arise about the world of birth and death. Relying on the two truths as the substance of pure phenomena, questions arise about the quiescence of Nirvana. In this way, one arises in the world, transcends the world, and attains Nirvana. Such differences between the world and Nirvana depend on Nirvana with remainder and Nirvana without remainder. Thus, questioning about worldly matters relies on the truth of reality, and this principle should be understood. Because of this principle, relying on the four aspects of truth, the absence of self in phenomena is refuted.
Relying on the matter of realized wisdom, questions are raised based on knowing and detachment, and questions are raised based on attainment and practice. In this order, that wisdom gains the name of 'wisdom' at the time of the path of seeing, and one who has realized wisdom gains the name of 'path of cultivation' from then on. By attaining that realization, questions are raised based on realized wisdom. The names 'attained wisdom' and 'practice' should be understood in this sense. Because one departs from that aggregation and attains the fruit of the supramundane right path, and because one departs from the body of afflictions and defilements, questions are raised based on departing from that matter. As the sutra says, 'Therefore, Net-light (name of a Bodhisattva)! Where there is no attainment, no grasping, no realization, no discrimination, no knowledge, no reliance, no cultivation, and no view of cultivation, asking about these is the right question.' What does this clarify? In Suchness (Tathata), according to the words and phrases spoken, it is said that there is no such wisdom, in order to negate that there is no such dharma in that place. Just as in the place where each phrase is distinguished, it also negates that there is no such thing in each of those phrases. Saying 'no grasping' is because I have already attained without false discrimination. 'No discrimination' is because I have already realized without false discrimination. 'No reliance' is because I have already known Nirvana without false discrimination. 'No discrimination' is the ultimate meaning. Saying 'reliance' is because relying on the path of seeing, the path of seeing is said to be the reliance of the path of cultivation. 'No view of cultivation' is because I do not see the path of my cultivation. Such a way of speaking is called right.
Relying on the matter of opposites and antidotes, such as good and non-good phenomena. Non-good phenomena are called opposites, and good phenomena are called antidotes. Moreover, that good phenomena has two kinds of differences, namely
有漏、無漏差別。又諸外道以邪見濁長夜有過，此義應知。無過亦有二種差別，謂有為、無為差別。善法復有二種差別，謂世間、出世間差別。彼有分別、以無分別依彼所治治能治事問。「網明！若菩薩不見二不見不二者，不見二數、不見一數，以遮可取法無我故。無明無相平等行問，名為正問」者，為取彼法相遮彼能取可取相故。又無相無相平等行問者，遮彼能說可說相故。又能說者，說名平等；可說名相，以一切事平等知故。彼可說法亦名平等，多種法相同名說故。
依佛法事者，依佛、依法、依修行、依處、依可化眾生、依進取證智，如是次第佛等示現，因彼差別故問。佛等種種應知。佛種種者，謂時、家、姓、命差別故。法種種者，謂修多羅、祇夜等差別故。僧種種者，謂一向菩薩、聲聞雜僧多少差別故。國土種種者，謂一向清凈、染雜差別故。眾生種種者，謂貪、瞋、癡雜等差別故。乘種種者，謂聲聞乘等差別故。
所言過者，謂外道等為生法滅法、是處非處問，見生法問、見滅法問，見染法問、見凈法問，如是等問皆是染問，是故名過。聲聞之人如是等一切問，為滅為凈、為成涅槃，而不得大菩提，是故名過。始發菩提心菩薩亦不正念問，以不成就如實凈智，是故名過。言利益者，若如是不
【現代漢語翻譯】 現代漢語譯本 有漏（具有煩惱）和無漏（沒有煩惱）的差別。還有，那些外道以邪見矇蔽，長夜遭受過患，這個道理應當知曉。沒有過患也有兩種差別，即有為（有生滅變化）和無為（沒有生滅變化）的差別。善法又有兩種差別，即世間（輪迴中的）和出世間（超越輪迴的）的差別。對於這些差別，通過有分別和無分別，依據所要對治的、能對治的事物進行提問。「網明（菩薩名）！如果菩薩不見二（對立）、不見不二（非對立），不見二數、不見一數，以遮止可取之法，因為沒有我。無明無相平等行問，名為正問」，這是爲了去除彼法之相，遮止能取和可取之相的緣故。又，無相無相平等行問，是爲了遮止能說和可說之相的緣故。能說者，名為平等；可說者，名為相，因為一切事物都平等可知。彼可說法也名為平等，多種法相同，名為說。 依據佛法的事物提問，是依據佛（Buddha）、法（Dharma）、修行（practice）、處所、可教化的眾生、進取證智，像這樣次第地示現佛等，因為這些差別而提問。佛等等的種種差別應當知曉。佛的種種差別，是指時間、家族、姓氏、壽命的差別。法的種種差別，是指修多羅（Sutra，經）、祇夜（Geya，偈頌）等的差別。僧（Sangha，僧團）的種種差別，是指一向菩薩、聲聞（Śrāvaka，聲聞）雜僧的多少差別。國土的種種差別，是指一向清凈、染污混雜的差別。眾生的種種差別，是指貪（greed）、瞋（hatred）、癡（ignorance）混雜等的差別。乘（Yana，乘）的種種差別，是指聲聞乘等的差別。 所說的過患，是指外道等爲了生法滅法、是處非處而提問，見生法而提問、見滅法而提問，見染法而提問、見凈法而提問，像這樣的提問都是染污的提問，所以叫做過患。聲聞之人像這樣的一切提問，爲了滅、爲了凈、爲了成就涅槃（Nirvana），卻不能得到大菩提（Bodhi，覺悟），所以叫做過患。剛發菩提心的菩薩也不正念提問，因為不成就如實凈智，所以叫做過患。所說的利益，如果像這樣不提問。
【English Translation】 English version The difference between defiled (with outflows) and undefiled (without outflows). Furthermore, those non-Buddhists, blinded by wrong views, suffer from faults throughout the long night; this meaning should be understood. Being without faults also has two kinds of differences, namely the difference between conditioned (arising and ceasing) and unconditioned (neither arising nor ceasing). Good dharmas also have two kinds of differences, namely the difference between mundane (within samsara) and supramundane (beyond samsara). Regarding these differences, through discrimination and non-discrimination, questions are asked based on what is to be subdued and what is capable of subduing. 'Net Light (name of a Bodhisattva)! If a Bodhisattva does not see duality, does not see non-duality, does not see the number two, does not see the number one, in order to prevent grasping at dharmas, because there is no self. Asking about the practice of non-ignorance, non-appearance, and equality is called a correct question,' this is for the sake of removing the appearance of that dharma, preventing the appearance of what can be grasped and what is graspable. Furthermore, asking about the practice of non-appearance, non-appearance, and equality is for the sake of preventing the appearance of what can be said and what is sayable. What can be said is called equality; what is sayable is called appearance, because all things are known equally. That sayable dharma is also called equality; many dharmas being the same is called saying. Asking about matters based on the Buddha's teachings is based on the Buddha (Buddha), the Dharma (Dharma), the practice (practice), the place, the sentient beings that can be transformed, and the wisdom of progressive attainment; in this way, the Buddha, etc., are shown in order, and questions are asked because of these differences. The various differences of the Buddha, etc., should be known. The various differences of the Buddha refer to the differences in time, family, surname, and lifespan. The various differences of the Dharma refer to the differences in Sutras (Sutra), Geyas (Geya, verses), etc. The various differences of the Sangha (Sangha) refer to the differences in the number of exclusively Bodhisattvas, Śrāvakas (Śrāvaka, Hearers), and mixed Sanghas. The various differences of the lands refer to the differences between exclusively pure and defiled and mixed. The various differences of sentient beings refer to the differences in greed (greed), hatred (hatred), ignorance (ignorance), etc. The various differences of vehicles (Yana) refer to the differences in the Śrāvaka Vehicle, etc. The so-called faults refer to non-Buddhists, etc., asking about arising dharmas and ceasing dharmas, appropriate and inappropriate places, asking about seeing arising dharmas, asking about seeing ceasing dharmas, asking about seeing defiled dharmas, asking about seeing pure dharmas; such questions are all defiled questions, so they are called faults. Śrāvakas asking all such questions, for the sake of cessation, for the sake of purity, for the sake of attaining Nirvana (Nirvana), but not attaining great Bodhi (Bodhi, enlightenment), are therefore called faults. Bodhisattvas who have just generated the mind of Bodhi also ask questions without correct mindfulness, because they do not achieve true and pure wisdom, so it is called a fault. The so-called benefit is if one does not ask in this way.
問即名利益，此義應知。如是等問非正問等、如是等問名正問等，示現彼義。
所言起者，即非正問及正問等，示現彼義。如經「複次網明！一切法正、一切法邪」故。此以何義？陰界入等皆悉攝在佛法中說。如向所說陰界入等事相，諸法如說不可思議名為正，而起思議名為邪者，是不正問及正問事。如經「梵天言：網明！以何義故？諸法不可思議故，一切法名為正。若不可思議而思議者，一切法名為邪」故。以何義故，一切諸法不可思議？如經「一切法寂靜，名為正思惟」故。以離虛妄分別體故，名為寂靜。以離戲論故，亦名寂靜。以不信寂靜法無我故，墮增上慢邊，虛妄分別可分別法而修諸行，以分別四大故起彼問。法示現非正問法正性者，離自境界、離余欲際，是名法性。此以示現正問因故。
此以何義？以何等觀而能離欲？以何等智知于彼法？彼二不二名為真如，此中如是無分別智真如智相名為實際。言實際者，謂離余欲之勝際也。言實際者，離於諸欲，謂無分別真如智相，此謂內心自境界中如實觀察地觀相故。如是次第明為法性寂靜應知。地者，自心境界成就及觀真如。是所觀地何等法上？謂如所說陰界等事。彼陰等事離於真如，以彼真如無戲論故。觀彼真如無分別智，彼智寂靜，以彼真如離
【現代漢語翻譯】 現代漢語譯本：問及名稱和利益，應該瞭解其中的含義。像這樣的問題，如果不是正確的提問方式，或者像正確的提問方式，都是爲了揭示其中的含義。 所說的『起』，指的是非正當的提問和正當的提問等，都是爲了揭示其中的含義。正如經文所說：『再次，網明（菩薩名）！一切法都是正的，一切法都是邪的。』這是什麼意思呢？陰（五蘊之一，指精神現象）、界（十八界，指感覺器官、感覺對像和感覺意識）、入（十二入，指感覺器官和感覺對像）等都包含在佛法中進行闡述。就像前面所說的陰、界、入等事物的表象，諸法如實宣說，不可思議的稱為『正』，而產生思議的稱為『邪』，這就是不正當的提問和正當的提問所涉及的事情。正如經文所說：『梵天（天神名）說：網明！因為什麼緣故？諸法不可思議，所以一切法稱為『正』。如果不可思議卻要去思議，那麼一切法就稱為『邪』。』因為什麼緣故，一切諸法不可思議呢？正如經文所說：『一切法寂靜，稱為正思惟。』因為遠離虛妄分別的本體，所以稱為寂靜。因為遠離戲論，也稱為寂靜。因為不相信寂靜法和無我，所以墮入增上慢的邊見，虛妄分別可以分別的法而修習各種行為，因為分別四大（地、水、火、風）而產生那些問題。法所揭示的非正當提問的法的正性，是遠離自身境界、遠離其他慾望的邊際，這稱為法性。這是爲了揭示正當提問的原因。 這是什麼意思呢？用什麼樣的觀察才能遠離慾望？用什麼樣的智慧才能瞭解那些法？那兩者不二稱為真如（事物的真實如是的狀態），其中像這樣沒有分別的智慧和真如的智慧的相稱為實際。所說的『實際』，是指遠離其他慾望的殊勝邊際。所說的『實際』，是遠離各種慾望，指的是沒有分別的真如智慧的相，這指的是內心在自身境界中如實觀察地觀的相。像這樣依次闡明法性的寂靜應該瞭解。地，指的是自心境界的成就以及觀察真如。所觀察的地在什麼樣的法上呢？指的是像所說的陰、界等事物。那些陰等事物遠離真如，因為那些真如沒有戲論。觀察那些真如的無分別智，那智慧是寂靜的，因為那些真如遠離了戲論。
【English Translation】 English version: Asking about names and benefits, this meaning should be understood. Such questions, whether they are not proper questions or like proper questions, are to reveal their meaning. What is meant by 'arising' refers to improper questions and proper questions, etc., to reveal their meaning. As the sutra says, 'Furthermore, Net Light (Net Light Bodhisattva)! All dharmas are right, all dharmas are wrong.' What does this mean? The skandhas (one of the five aggregates, referring to mental phenomena), realms (eighteen realms, referring to sense organs, sense objects, and sense consciousness), and entrances (twelve entrances, referring to sense organs and sense objects) are all included and explained in the Buddha's teachings. Just as the appearances of the skandhas, realms, and entrances mentioned earlier, the dharmas are spoken of as they are, and what is inconceivable is called 'right,' while what gives rise to thought is called 'wrong.' This is what improper questions and proper questions involve. As the sutra says, 'Brahma (a deity) said, Net Light! For what reason? Because the dharmas are inconceivable, all dharmas are called 'right.' If what is inconceivable is thought about, then all dharmas are called 'wrong.'' For what reason are all dharmas inconceivable? As the sutra says, 'All dharmas are tranquil, which is called right contemplation.' Because it is apart from the substance of false discrimination, it is called tranquility. Because it is apart from playfulness, it is also called tranquility. Because they do not believe in the tranquility of the Dharma and no-self, they fall into the side of increased arrogance, falsely discriminating the discriminable dharmas and practicing various actions. Because they discriminate the four great elements (earth, water, fire, wind), they raise those questions. The Dharma reveals that the right nature of the Dharma of improper questions is to be apart from one's own realm and apart from the edge of other desires, which is called Dharma-nature. This is to reveal the cause of proper questions. What does this mean? With what kind of observation can one be apart from desires? With what kind of wisdom can one know those dharmas? The non-duality of those two is called Suchness (the true state of things as they are), and within this, the aspect of non-discriminating wisdom and Suchness wisdom is called actuality. What is meant by 'actuality' refers to the supreme edge that is apart from other desires. What is meant by 'actuality' is being apart from all desires, referring to the aspect of non-discriminating Suchness wisdom, which refers to the true observation of the aspect of earth contemplation in one's own realm of mind. In this way, the tranquility of Dharma-nature should be understood in order. Earth refers to the accomplishment of one's own realm of mind and the observation of Suchness. On what kind of Dharma is the observed earth? It refers to the things like the skandhas and realms that were mentioned. Those things like the skandhas are apart from Suchness, because those Suchness have no playfulness. Observing the non-discriminating wisdom of those Suchness, that wisdom is tranquil, because those Suchness are apart from playfulness.
于能取可取處故。如是說甚深法，知此正法甚深難解。如經「網明菩薩言：梵天！少有眾生能解如是諸法正性」故。如此中說諸法正性，離正法性更求智者則不可得，以彼法性出過世間一異數故。遮有法體所言少者，依一數故。離彼一數，更無少分。如是為遮取有物體，非彼法體一向是無，不覺不知遮無法相。此說何義？此中謂說信此三世諸法根本不見法相，非謂實證遮。諸菩薩摩訶薩等有實證法，示現此義，以隨順此義故名為信非證。此法證者，名為不見一事。「網明！若有善男子善女人，得聞如是諸法正性勤行精進，是名如實修行」者，依聞思慧于智慧中說彼法相。如向所說，以依何心、以依何意如來說法，此義應知。不戲一切法故，是名證法。以如實知故，是故彼人不住世間、不住涅槃。以彼世間煩惱染中無一法舍，是故不減。以涅槃中無一法取，是故不增。示現諸菩薩摩訶薩不住世間、涅槃相故。如是聞說正法相者，次第從他聞法，然後內心自正思惟，次第能生出世正見獲得彼果，離於諸相示現實體不住相故，示現不住涅槃因故。此以如來見法無我等一味故，示現諸菩薩世間、涅槃諸過功德無有分別，平等相故，如是諸菩薩得不住世間、不住涅槃故。
說法次第至此已竟。復依異義：次下更問此明何義
【現代漢語翻譯】 現代漢語譯本：因為能夠在可以獲取的地方獲取。像這樣宣說甚深之法，要知道這種正法甚深難解。如經中所說：『網明菩薩說：梵天！很少有眾生能夠理解像這樣諸法的真實體性。』因此，像這樣宣說諸法的真實體性，如果離開正法的體性而另外尋求智慧，那是不可能得到的，因為那法性超出了世間一切差異的數量。遮止有法實體的說法之所以說『少』，是因為依據一個數量。離開了那一個數量，就再也沒有少分。像這樣是爲了遮止執取有實體的物體，並非那法體完全是無，（而是）不覺不知地遮止了無法的表相。這說的是什麼意義呢？這裡所說的是相信這三世諸法的根本，（但）不見法相，不是說實際證悟了遮止。諸菩薩摩訶薩等有實際證悟的法，（佛）示現這個意義，因為隨順這個意義，所以名為信而非證。證悟此法的人，名為不見一事。『網明！如果有善男子善女人，聽聞像這樣諸法的真實體性，勤奮修行精進，這叫做如實修行』，這是依據聞、思的智慧，在智慧中宣說那法的表相。如先前所說，依據什麼心、依據什麼意如來說法，這個意義應當知道。因為不戲論一切法，所以名為證法。因為如實地知道，所以那個人不住於世間，也不住于涅槃。因為在世間的煩惱染污中沒有一法捨棄，所以不減少。因為在涅槃中沒有一法可以獲取，所以不增加。示現諸菩薩摩訶薩不住於世間、涅槃的表相。像這樣聽聞宣說正法表相的人，依次從他人聽聞佛法，然後內心自己正確地思惟，依次能夠生起出世的正見，獲得那樣的果報，遠離一切表相，示現真實本體，不住于表相，示現不住于涅槃的原因。這是因為如來見到法無我等同一味道，示現諸菩薩對於世間、涅槃的各種過失和功德沒有分別，是平等相，像這樣諸菩薩才能不住於世間、不住于涅槃。 說法次第到這裡已經說完。再依據不同的意義：接下來進一步詢問，這說明了什麼意義。
【English Translation】 English version: Because it can be taken where it can be taken. Thus, when expounding the profound Dharma, one should know that this Right Dharma is profound and difficult to understand. As stated in the sutra: 'Vimalakirti (Net of Light) Bodhisattva said: Brahma! Few beings can understand the true nature of such Dharmas.' Therefore, when expounding the true nature of Dharmas in this way, it is impossible to seek wisdom apart from the nature of the Right Dharma, because that Dharma-nature transcends the number of all differences in the world. The reason for saying 'few' in the statement that prevents the entity of existing Dharmas is because it is based on one number. Apart from that one number, there is no small part. Thus, this is to prevent clinging to objects with substance; it is not that the Dharma-nature is entirely non-existent, but rather that the appearance of non-existence is unknowingly prevented. What meaning does this convey? What is said here is believing in the root of the Dharmas of the three worlds, (but) not seeing the Dharma-appearance, not saying that one has actually realized the prevention. The Bodhisattva-Mahasattvas (Great Beings) and others have actually realized the Dharma, (the Buddha) demonstrates this meaning, because in accordance with this meaning, it is called belief rather than realization. One who realizes this Dharma is called not seeing a thing. 'Vimalakirti (Net of Light)! If there are good men and good women who hear the true nature of such Dharmas and diligently practice with vigor, this is called truly practicing,' this is based on the wisdom of hearing and thinking, and expounding the appearance of that Dharma in wisdom. As said before, based on what mind, based on what intention does the Tathagata (Thus Come One) expound the Dharma, this meaning should be known. Because not playing with all Dharmas, it is called realizing the Dharma. Because truly knowing, therefore that person does not abide in the world, nor does he abide in Nirvana. Because in the defilement of worldly afflictions, there is not a single Dharma to abandon, therefore it does not decrease. Because in Nirvana, there is not a single Dharma to take, therefore it does not increase. Demonstrating that the Bodhisattva-Mahasattvas do not abide in the appearance of the world or Nirvana. Those who hear the exposition of the appearance of the Right Dharma in this way, sequentially hear the Dharma from others, and then correctly contemplate it in their own minds, sequentially able to generate the Right View of transcending the world, obtaining such retribution, being apart from all appearances, demonstrating the true essence, not abiding in appearances, demonstrating the reason for not abiding in Nirvana. This is because the Tathagata sees the Dharma as non-self and other things as the same flavor, demonstrating that the Bodhisattvas have no distinction between the various faults and merits of the world and Nirvana, it is an equal appearance, in this way the Bodhisattvas can not abide in the world and not abide in Nirvana. The order of expounding the Dharma has been completed here. Based on a different meaning: Next, further inquire, what does this clarify?
？如來說法不能異過於者，不能異過於身，不能異過世間更有一法，是故世間無一法減、于涅槃中無一法增，遮離一物遮得一物故。此以何義？非謂一向不過世間有過世間，以為遮彼見無物故。此示何義？以為示現過二相故。此義云何？言二相者，一者世間行；二者涅槃。分別世間過、分別功德過，彼二種過菩薩摩訶薩畢竟遠離故。此義云何？平等法中無染無凈，以依離欲實際法性故如是說。以彼實際一向不同生死世間，以其常故，是故無有入涅槃者，以是義故不染不凈。如是次第不必說法默然而住，亦得如法修行諸行。若欲說者，應當如彼梵天所說，是故贊言「善哉善哉！法不可說而能說之」，是故如來重贊「善哉！我不得生死、不得涅槃」如是等者領先說義，更無有法而可說也。如來何故重說此法？以五百比丘聞說此法生於驚怖，如來為欲令彼比丘於此義中畢竟定故。此示何義？示現如來意亦如是，非獨梵天如是。眾生墮無物邊，是故如來同梵天說空，修梵行者不解深意義，虛妄分別也。何者梵行？謂受持戒，如說修行而不毀犯故。修行正道者，修行四諦差別觀也。諸禪者，初禪等四禪也。三昧者，有覺有觀等種種行也。三摩跋提者，無色四定也。彼諸比丘以見有法、見無法故，聞上說已，謂如來說一向無物亦無
【現代漢語翻譯】 現代漢語譯本： 如來說法不可能與自身相異，不可能與世間相異，世間之外更沒有另一種法，因此世間沒有減少一法，涅槃中也沒有增加一法，遮離一物就遮得一物。這是什麼意思呢？不是說完全沒有超過世間的，而是因為超過世間，才認為遮蔽了那些見解，所以沒有事物。這又顯示了什麼意義呢？是爲了顯示超越二相。這意義是什麼呢？所說的二相，一是世間行，二是涅槃。分別世間的過失，分別功德的過失，菩薩摩訶薩最終遠離這兩種過失。這意義是什麼呢？在平等的法中沒有染污也沒有清凈，因為依靠遠離慾望的實際法性，所以這樣說。因為那實際法性完全不同於生死世間，因為它是不變的，所以沒有進入涅槃的人，因為這個緣故，不染污也不清凈。像這樣，不一定說法，默默地安住，也能如法地修行各種行為。如果想要說，應當像梵天所說的那樣，所以讚歎說『善哉善哉！法不可說而能說之』，所以如來再次讚歎『善哉！我不得生死，不得涅槃』等等，這是領先說明意義，再沒有其他法可以說了。如來為什麼再次說這個法？因為五百比丘聽了此法后產生了驚恐，如來爲了讓那些比丘對此義徹底確定。這顯示了什麼意義？顯示如來的意思也是這樣，不是隻有梵天這樣。眾生墮入無物的一邊，所以如來和梵天一樣說空，修行梵行的人不理解深刻的意義，虛妄地分別。什麼是梵行？就是受持戒律，如所說的那樣修行而不毀犯。修行正道的人，修行四諦（苦、集、滅、道）的差別觀。諸禪，是初禪等四禪。三昧，是有覺有觀等種種行。三摩跋提（Samapatti），是無色四定。那些比丘因為見到有法、見到無法，聽了上面的說法后，認為如來說的是完全沒有事物也沒有。
【English Translation】 English version: The Tathagata's (如來，one who has thus gone) Dharma (法，teachings/law) cannot differ from himself, cannot differ from the world, and there is no other Dharma beyond the world. Therefore, there is no Dharma diminished in the world, and no Dharma increased in Nirvana (涅槃，liberation). By negating one thing, one negates another. What does this mean? It does not mean that there is absolutely nothing beyond the world, but because it is beyond the world, it is thought that those views are obscured, so there is nothing. What does this show? It is to show the transcendence of the two aspects. What is the meaning of this? The two aspects are: one is worldly conduct, and the other is Nirvana. Discerning the faults of the world, discerning the faults of merit, the Bodhisattva Mahasattva (菩薩摩訶薩，great being of enlightenment) ultimately avoids these two kinds of faults. What is the meaning of this? In the equal Dharma, there is neither defilement nor purity, because it relies on the actual Dharma-nature of detachment from desire, so it is said. Because that actual reality is completely different from the world of birth and death, because it is constant, therefore there is no one who enters Nirvana, and for this reason, it is neither defiled nor pure. In this way, one does not necessarily have to speak; remaining silently, one can also practice various actions according to the Dharma. If one wants to speak, one should speak as Brahma (梵天，creator god) said, so it is praised, 'Excellent, excellent! The Dharma cannot be spoken, yet it can be spoken.' Therefore, the Tathagata praises again, 'Excellent! I do not attain birth and death, nor do I attain Nirvana,' and so on. This is to explain the meaning first; there is no other Dharma that can be spoken. Why does the Tathagata repeat this Dharma? Because five hundred Bhikkhus (比丘，monks) were frightened upon hearing this Dharma, the Tathagata wanted to make those Bhikkhus completely certain about this meaning. What does this show? It shows that the Tathagata's intention is also like this, not only Brahma is like this. Sentient beings fall to the side of nothingness, so the Tathagata speaks of emptiness like Brahma. Those who practice Brahmacharya (梵行，pure conduct) do not understand the profound meaning and make false distinctions. What is Brahmacharya? It is upholding the precepts, practicing as it is said without violating them. Those who practice the right path practice the differentiated contemplation of the Four Noble Truths (四諦，suffering, origin, cessation, path). The Dhyanas (禪，meditations) are the four Dhyanas, such as the first Dhyana. Samadhi (三昧，concentration) is various practices such as with initial and sustained thought. Samapatti (三摩跋提，attainment) is the four formless attainments. Those Bhikkhus, because they see existence and see non-existence, after hearing the above, think that the Tathagata is saying that there is absolutely nothing and no.
修行梵行，故生驚怖。以彼比丘見有法故、見無法故，為斷比丘有見無見，則于其人佛不出世等者，彼人乃至涅槃以為有物故求得涅槃，為對治此有物見故。如經「彼人乃至求決定相」故。如是依無名相正說法已，為呵責彼驚怖比丘故以二喻。此二種喻，令生二種念因，謂生厭念因、生觀念因。因彼二因獲得涅槃，是故呵責。此示何義？示現依彼求法見過逼惱心故起于厭觀，初喻相似相對治法。示現利益觀故，共樂身轉故生歡喜觀，第二譬喻相似相對治法。次明彼人雖行正相而是邪行相，以起生相、以起滅相、以得涅槃相、以證道相故。向來說法，諸比丘聞，微損惡行；自此已下，為令諸比丘入於法中，是故聖者網明菩薩請于梵天令入法者，此中示現二種法相：一者示現實體；二者示現得果。言實體者，令信法故。所言果者，令離邪見得解脫故。畢竟示現正見相故，為比丘身此間說法能生種子，余佛國土諸佛如來亦說此法。明彼比丘以何處畏而無去處，不能遠離所說法相。以一切處不離於法、以不可避，示如是相，令彼不去故，說虛空以為譬喻。示現此義？何處怖畏舍之而去，終不遠離所怖畏處。如畏空者，不能過空有無空處而可求也，依彼證法示現得相。空無相無愿者，是真如應知。欲求涅槃行涅槃中而不得涅槃者
，涅槃是真如清凈相故。此以何義？以彼真如一切法中悉平等故名為涅槃，口中言說不可取故。此為何義？遮彼實體是可取故。如是遠離有無物法，能如實知諸法體相。彼諸比丘如是見已心得解脫，得心解脫已則得實法，得實法已自說法相。彼諸比丘先是凡夫，次作學人，次成羅漢。以此義故，於三時後依先不成而作是言「世尊！我等今者非凡夫、非學、非無學、非阿羅漢也」。不在世間者，謂彼無餘涅槃界中永斷一切受生處故。不在涅槃者，有餘涅槃中取陰相未盡故，如實示現有佛出世現覺知相。所言動者，散亂心也。言我想者，謂我見也。所言發者，謂能起作行心相也。所言戲者，動等三句分別心也。如是因果或盡示現彼人有佛出世。聖者舍利弗依道依得依滅依證，問諸比丘，諸比丘應如是答。如舍利弗說。而諸比丘如是說言：我已得七不可作，而作言語問答。此為示現實答返答故。此有二種：一者所證答；二者說答。以有如是所立記故，同行諸比丘說法不能至到，大生尊重心，以彼比丘說彼法體生尊重心故。◎
勝思惟梵天所問經論卷第二 大正藏第 26 冊 No. 1532 勝思惟梵天所問經論
勝思惟梵天所問經論卷第三
天親菩薩造
後魏北印度三藏菩提流支譯
【現代漢語翻譯】 現代漢語譯本：涅槃是真如清凈的相。這是什麼意思呢？因為那個真如在一切法中都是平等的，所以叫做涅槃，口中言說無法真正把握。這又是什麼意思呢？是爲了遮止將實體執著為可以把握的。像這樣遠離有和無的物法，就能如實地瞭解諸法的體相。那些比丘這樣見到之後，心得解脫；得到心解脫后，就得到實法；得到實法后，自然能說出法的實相。這些比丘先是凡夫，然後成為學人，最後成為阿羅漢（Arhat）。因為這個緣故，在經過三個階段后，依據先前的不成立而說『世尊（World-Honored One）！我們現在不是凡夫、不是學人、不是無學、也不是阿羅漢』。『不在世間』，是指在無餘涅槃界（Nirvana realm）中永遠斷絕一切受生之處。『不在涅槃』，是指在有餘涅槃中，取陰相還沒有完全斷盡，如實地示現佛（Buddha）出世的覺知相。所說的『動』，是指散亂的心。所說的『我想』，是指我見。所說的『發』，是指能發起造作行為的心相。所說的『戲』，是指對動等三種狀態的分別心。像這樣，因果或者完全示現，那個人有佛出世。聖者舍利弗（Sariputra）依據道、依據得、依據滅、依據證，問諸位比丘，諸位比丘應該這樣回答，就像舍利弗所說的那樣。而諸位比丘這樣說：『我已經得到了七種不可作，卻用言語問答。』這是爲了示現真實的回答和反問。這裡有兩種：一種是所證的回答；另一種是說出的回答。因為有這樣所建立的記號，所以同行的諸位比丘說法不能達到，大生尊重心，因為那些比丘說法的體性而生尊重心。 《勝思惟梵天所問經論》卷第二 大正藏第26冊 No. 1532 《勝思惟梵天所問經論》 《勝思惟梵天所問經論》卷第三 天親菩薩（Vasubandhu）造 後魏北印度三藏菩提流支譯
【English Translation】 English version: Nirvana is the pure aspect of Suchness (Tathata). What does this mean? It is called Nirvana because that Suchness is equal in all dharmas, and it cannot be truly grasped by verbal expression. What does this mean? It is to prevent clinging to the entity as something that can be grasped. Like this, by staying away from the dharmas of existence and non-existence, one can truly understand the essence and characteristics of all dharmas. After seeing this, those Bhikshus (monks) attain liberation of mind; after attaining liberation of mind, they attain the real dharma; after attaining the real dharma, they can naturally speak of the true nature of the dharma. These Bhikshus were first ordinary people, then became learners, and finally became Arhats. For this reason, after going through three stages, based on the previous non-establishment, they say, 'World-Honored One! We are now neither ordinary people, nor learners, nor those beyond learning, nor Arhats.' 'Not in the world' refers to the eternal severance of all places of rebirth in the Nirvana realm without remainder. 'Not in Nirvana' refers to the fact that in Nirvana with remainder, the grasping of the aggregates has not been completely exhausted, and the appearance of the Buddha appearing in the world is truly shown. The so-called 'movement' refers to the distracted mind. The so-called 'I-thought' refers to the view of self. The so-called 'arising' refers to the mental aspect that can initiate actions. The so-called 'play' refers to the discriminating mind regarding the three states of movement, etc. Like this, the cause and effect are either fully shown, and that person has the Buddha appearing in the world. The venerable Sariputra, based on the path, based on attainment, based on cessation, based on realization, asks the Bhikshus, and the Bhikshus should answer in this way, just as Sariputra said. And the Bhikshus say, 'I have attained the seven non-actions, but I use words to ask and answer.' This is to show the real answer and counter-question. There are two types here: one is the answer of what has been realized; the other is the answer that is spoken. Because there is such an established mark, the Bhikshus who practice together cannot reach the Dharma, and great respect arises, because those Bhikshus speak of the essence of the Dharma, and respect arises. The Sutra on the Questions of Brahma Visheshacintana, Volume 2 Taisho Tripitaka Volume 26, No. 1532 The Sutra on the Questions of Brahma Visheshacintana The Sutra on the Questions of Brahma Visheshacintana, Volume 3 Composed by Bodhisattva Vasubandhu Translated by Tripitaka Bodhiruci from North India of the Later Wei Dynasty
◎住于福田能消供養者，依福田地住羅漢道，堪受供養故。大師世尊猶尚不能消諸供養，何況我等能消供養者，此明何義？如實知法性本來清凈故。以是故言「大師世尊猶尚不能消諸供養，何況我等」。此以何義？以離法界更無有人受供養者，以彼法界本來清凈故。此以何義？以住福田地者住羅漢地堪受供養，以如實知清凈法界故。以諸世間不知如來是勝福田，是故說言「大師世尊猶尚不能消諸供養」。此以何義？以離法界更無別有清凈法相，以彼法界自性清凈故、依受供養故、問福田故。次問應受供養福田之人，何者是耶？如經次言「不為世法之所牽者」故。世尊如是依諸菩薩是世福田，說受供養福田之相，是故答言「不為世法之所牽」故。此以何義？以諸菩薩摩訶薩等常在世間行世間法，不為世法之所染污，雖有勝負得失譭譽稱譏苦樂世法等門皆不能牽。菩薩心體其心堅固，不隨如是八種世法。于如是等心堅不動，貪慾瞋癡所不能牽。如是人者，是受供養福田人也。是名福田能受供養，是為清凈。以是義故，因福田人故，問清凈福田之相。
以諸菩薩雖復多受眷屬利養，而不起心攝取一法執著一法，以是義故能消供養，是勝福田能消供養。示現此義，是故次問能消供養。無所取著者，示現能受福田勝相，
【現代漢語翻譯】 現代漢語譯本： 問：如果安住于福田（指能生福報的田地，此處指值得供養的人）就能消化供養，是因為依于福田之地，安住于阿羅漢道，所以堪能接受供養。但是，大師世尊（釋迦牟尼佛）尚且不能消化一切供養，更何況我們能夠消化供養呢？這說明什麼道理？ 答：這是因為如實地了知法性（一切法的本性）本來就是清凈的。所以才說『大師世尊尚且不能消化一切供養，更何況我們』。這又是什麼道理呢？ 答：因為離開了法界（宇宙萬法的本體）就沒有另外的人可以接受供養，因為法界本來就是清凈的。這又是什麼道理呢？ 答：因為安住于福田地的人，安住于阿羅漢地，堪能接受供養，是因為如實地了知清凈的法界。因為世間的人不知道如來是殊勝的福田，所以才說『大師世尊尚且不能消化一切供養』。這又是什麼道理呢？ 答：因為離開了法界就沒有另外清凈的法相，因為法界自性清凈，所以才能接受供養，所以才問福田。 接著問：應該接受供養的福田之人，是什麼樣的人呢？就像經文接下來所說『不為世法所牽累的人』。 世尊是依據諸位菩薩是世間的福田，來說明接受供養的福田的相狀，所以回答說『不為世法所牽累』。這又是什麼道理呢？ 答：因為諸位菩薩摩訶薩等，常常在世間行世間法，卻不被世間法所染污，即使有勝負、得失、譭謗、讚譽、譏諷、快樂、痛苦等世間法的侵擾，都不能牽動他們。菩薩的心體堅固，不隨順這八種世間法。對於這些境界，內心堅固不動搖，貪慾、嗔恚、愚癡都不能牽動他們。這樣的人，就是接受供養的福田之人。這就是福田能夠接受供養，是為清凈。因為這個道理，因為福田人的緣故，才問清凈福田的相狀。 因為諸位菩薩即使接受很多的眷屬和利養，也不會生起心去攝取一法，執著一法，因為這個道理，所以能夠消化供養，是殊勝的福田，能夠消化供養。爲了顯示這個道理，所以接著問能夠消化供養。無所取著的人，顯示了能夠接受福田的殊勝相狀。
【English Translation】 English version: Question: If dwelling in the field of merit (Fukuda, referring to those worthy of offerings) enables one to digest offerings, it is because one relies on the ground of the field of merit, dwells in the path of Arhat, and is therefore capable of receiving offerings. However, the great master, the World Honored One (Shakyamuni Buddha), is still unable to digest all offerings, let alone us. What does this illustrate? Answer: It is because one truly knows that the nature of Dharma (all phenomena) is originally pure. That is why it is said, 'The great master, the World Honored One, is still unable to digest all offerings, let alone us.' What is the reason for this? Answer: Because apart from the Dharmadhatu (the essence of all phenomena in the universe), there is no other person who can receive offerings, because the Dharmadhatu is originally pure. What is the reason for this? Answer: Because those who dwell in the field of merit, dwell in the ground of Arhat, and are capable of receiving offerings, because they truly know the pure Dharmadhatu. Because the people of the world do not know that the Tathagata is a supreme field of merit, it is said, 'The great master, the World Honored One, is still unable to digest all offerings.' What is the reason for this? Answer: Because apart from the Dharmadhatu, there is no other pure Dharma characteristic, because the Dharmadhatu is pure in its own nature, therefore it can receive offerings, and therefore the field of merit is questioned. Then it is asked: What kind of person is the field of merit who should receive offerings? It is like the sutra says next, 'Those who are not led by worldly dharmas'. The World Honored One relies on the Bodhisattvas as the fields of merit in the world to explain the characteristics of the field of merit that receives offerings, so he answers, 'Not led by worldly dharmas.' What is the reason for this? Answer: Because the Bodhisattva-Mahasattvas constantly practice worldly dharmas in the world, but are not defiled by worldly dharmas. Even if there are worldly dharmas such as victory and defeat, gain and loss, defamation and praise, ridicule, suffering and happiness, they cannot move them. The mind of the Bodhisattva is firm and does not follow these eight worldly dharmas. Their hearts are firm and unwavering in these realms, and they cannot be moved by greed, hatred, and ignorance. Such people are the fields of merit who receive offerings. This is the field of merit that can receive offerings, which is pure. For this reason, because of the field of merit, the characteristics of the pure field of merit are questioned. Because the Bodhisattvas, even if they receive many retinues and benefits, do not give rise to the mind to grasp one dharma or cling to one dharma. For this reason, they can digest offerings and are supreme fields of merit that can digest offerings. To show this meaning, it is then asked about being able to digest offerings. Those who do not grasp or cling show the supreme characteristics of being able to receive the field of merit.
是故得彼二相功德福田之名。
以諸菩薩為諸眾生不失安隱，起菩提心為諸眾生修行彼處諸功德故，得彼功德供養恭敬福田中勝。示現此義，是故次問清凈福田。以彼不壞菩提心故，是能受供清凈福田。以是菩薩能作福田，攝取眾生作善知識。示現此義，是故次第問善知識。直心修行如是次第入于禪定，從禪定起與諸眾生安隱之樂，不捨一切諸眾生故，示現菩薩勝善知識。菩薩如是能作善友，依如來教自利利他修行諸行不失師恩。示現此義，是故次問能報佛恩。為得菩提不斷佛種故、心為利益他故，于如來自作所作勝報恩行。
以報恩者有諸功德供養等行。示現此義，是故次問供養于佛。以法身實際自體不生，于如來身能知不生實際證相，為求彼法必得不失，於一切時供養如來。是故菩薩以勝供養供養諸佛。
以為供養諸如來故，親近諸佛。示現此義，是故次問親近於佛。謂諸菩薩寧捨身命，終不捨於十地諸行。以為攝取十地行故，不捨禁戒得如法體，親近諸佛及諸菩薩，示現勝行故。
以近諸佛及諸菩薩生尊重心恭敬如來，示現此義，是故次問恭敬于佛。以無差別一切諸根，為一切根修行諸行，是故不生煩惱之心。以能修行善護諸根，是故得彼尊重勝心。菩薩如是正修行已得大果報。示現
【現代漢語翻譯】 現代漢語譯本：因此，（菩薩）獲得了『二相功德福田』（具備兩種殊勝相的功德，是眾生培植福報的田地）的名稱。
由於菩薩爲了使一切眾生不失去安穩，發起菩提心（覺悟之心），爲了使一切眾生在修行之處獲得各種功德，因此在功德、供養、恭敬的福田中最為殊勝。爲了顯示這個意義，所以接著問『清凈福田』。因為菩薩不壞的菩提心，是能夠接受供養的清凈福田。因為這些菩薩能夠作為福田，攝取眾生作為善知識（引導眾生向善的良師益友）。爲了顯示這個意義，所以接著問『善知識』。以正直的心修行，像這樣依次進入禪定，從禪定中起來給予一切眾生安穩和快樂，不捨棄一切眾生，顯示了菩薩是殊勝的善知識。菩薩像這樣能夠作為善友，依靠如來的教導，自利利他，修行各種行為而不失去師恩。爲了顯示這個意義，所以接著問『能報佛恩』。爲了獲得菩提，不斷絕佛種，心爲了利益他人，對於如來，把自己所作所為都作為殊勝的報恩行為。
因為報恩的人有各種功德，如供養等行為。爲了顯示這個意義，所以接著問『供養于佛』。因為法身（佛的真身）的實際自體是不生不滅的，對於如來的身體，能夠了知不生不滅的實際證相，爲了尋求這種法，必定能夠獲得而不失去，在一切時侯供養如來。所以菩薩以殊勝的供養來供養諸佛。
因為供養諸如來的緣故，親近諸佛。爲了顯示這個意義，所以接著問『親近於佛』。意思是說，諸位菩薩寧可捨棄身命，最終也不捨棄十地（菩薩修行的十個階段）的各種行為。因為要攝取十地之行的緣故，不捨棄禁戒而得到如法的身體，親近諸佛以及諸菩薩，顯示殊勝的行為。
因為親近諸佛以及諸菩薩，產生尊重之心，恭敬如來，爲了顯示這個意義，所以接著問『恭敬于佛』。因為沒有差別的一切諸根（眼、耳、鼻、舌、身、意），爲了使一切諸根修行各種行為，所以不產生煩惱之心。因為能夠修行並且善於守護諸根，所以得到那種尊重的殊勝之心。菩薩像這樣正確修行之後，得到大的果報。顯示了（這個意義）。
【English Translation】 English version: Therefore, (the Bodhisattva) obtains the name 'Field of Merit of Two Aspects of Virtue' (possessing two excellent aspects of virtue, being a field for sentient beings to cultivate blessings).
Because Bodhisattvas, in order to prevent all beings from losing peace and security, arouse the Bodhi-mind (mind of enlightenment), and in order for all beings to obtain various merits in the place of practice, they are the most excellent in the field of merit, offering, and reverence. To illustrate this meaning, the question 'Pure Field of Merit' is asked next. Because the Bodhisattva's indestructible Bodhi-mind is a pure field of merit capable of receiving offerings. Because these Bodhisattvas can act as fields of merit, gathering sentient beings as good advisors (virtuous teachers and beneficial friends who guide sentient beings towards goodness). To illustrate this meaning, the question 'Good Advisor' is asked next. Practicing with an upright mind, entering into Samadhi (meditative state) in this order, arising from Samadhi to give all beings peace and happiness, without abandoning all beings, demonstrates that the Bodhisattva is a supreme good advisor. Bodhisattvas, in this way, can act as good friends, relying on the teachings of the Tathagata (another name for Buddha), benefiting themselves and others, cultivating various practices without losing the grace of the teacher. To illustrate this meaning, the question 'Able to Repay the Buddha's Kindness' is asked next. In order to attain Bodhi and not cut off the Buddha-seed, with a mind to benefit others, towards the Tathagata, all that one does is considered a supreme act of repaying kindness.
Because those who repay kindness have various merits, such as offering and other practices. To illustrate this meaning, the question 'Offering to the Buddha' is asked next. Because the actual self-nature of the Dharmakaya (the body of the Dharma, the ultimate reality) is unborn and undying, and towards the body of the Tathagata, one can know the actual sign of non-birth and non-death, in order to seek this Dharma, one will surely be able to obtain it without losing it, offering to the Tathagata at all times. Therefore, Bodhisattvas offer to all Buddhas with supreme offerings.
Because of making offerings to all the Tathagatas, one draws near to all the Buddhas. To illustrate this meaning, the question 'Drawing Near to the Buddha' is asked next. It means that all Bodhisattvas would rather give up their lives than abandon the various practices of the Ten Bhumis (ten stages of Bodhisattva practice). Because of the need to gather the practices of the Ten Bhumis, without abandoning the precepts and obtaining a Dharma-like body, drawing near to all the Buddhas and all the Bodhisattvas, demonstrating supreme practice.
Because drawing near to all the Buddhas and all the Bodhisattvas generates a heart of respect and reverence for the Tathagata, to illustrate this meaning, the question 'Reverence to the Buddha' is asked next. Because all the roots (eyes, ears, nose, tongue, body, mind) are without difference, in order to make all the roots cultivate various practices, therefore, a mind of affliction does not arise. Because one is able to practice and is good at guarding the roots, therefore, one obtains that supreme heart of respect. Bodhisattvas, having practiced correctly in this way, obtain great rewards. (This meaning) is demonstrated.
此義，是故次第問于財富。得出世間信等七種最勝法財，示現於此勝法大財而得上上勝欲心相。已得斷除障行諸欲離諸欲相，受於法樂、受飲食樂，得證如實法。如實修行信戒慚愧聞舍慧等，說財物施如次第說。又慚與愧二種法財，此依斷除煩惱熱法，應如是知。
菩薩雖有七種法財，不生心念我足不足。示現此義，是故次第問于知足。以為攝取諸眾生故，菩薩雖求供養恭敬，而心常求無上般若，不以為足、不生具足心，名為知足。既知足已，離於諸欲。示現此義，是故次第問于遠離。菩薩雖於三界中行而不求彼處，以得寂靜勝上心故。
既得寂靜勝上心已遠離身心，示現此義，是故次問無諸惡行。菩薩雖復受用種種勝妙境界，而心不為煩惱所染，以得勝心護諸根故。
菩薩既得護諸根已，於一切處皆不怖畏，不怖畏故得受安樂。示現此義，是故次第問於樂人。菩薩雖受供養恭敬而不貪著，常不捨離一切眾生，如實善知諸有為行，離諸煩惱故得勝樂。
如是不著離諸煩惱得勝樂已，則得不捨受樂眾生，如是則能到于彼岸。示現此義，是故次問能到彼岸。以諸菩薩示現諸趣六入之身，攝取一切六入眾生，為斷彼欲、令得彼岸離貪慾心，是故名為能捨六入。舍六入故，則得勝心到于彼岸。
【現代漢語翻譯】 現代漢語譯本： 此義，是因此才依次詢問財富。爲了得出世間的信（Śrāddha，信仰）、戒（Śīla，戒律）、慚（Hrī，羞恥）、愧（Apatrāpya，內疚）、聞（Śruta，博學）、舍（Tyāga，佈施）、慧（Prajñā，智慧）這七種最殊勝的法財，並在此殊勝的法財中示現越來越殊勝的慾望心相。已經斷除了障礙修行的各種慾望，遠離了各種慾望的表象，享受著佛法的快樂、享受著飲食的快樂，從而證悟了真實的佛法。如實地修行信、戒、慚、愧、聞、舍、慧等，所以說財物佈施是按照次第來說的。而且慚和愧這兩種法財，是依靠斷除煩惱熱惱之法，應當這樣理解。 菩薩雖然有七種法財，心中卻不生起『我足夠』或『我不足』的念頭。爲了示現這個意義，所以才依次詢問知足。爲了攝取一切眾生，菩薩雖然尋求供養恭敬，但心中常常追求無上的般若（Prajñā，智慧），不認為已經足夠，不生起具足之心，這叫做知足。既然知足了，就遠離了各種慾望。爲了示現這個意義，所以才依次詢問遠離。菩薩雖然在三界（Trailokya，欲界、色界、無色界）中行走，卻不追求那裡的境界，因為已經獲得了寂靜殊勝的內心。 既然獲得了寂靜殊勝的內心，就遠離了身心，爲了示現這個意義，所以才依次詢問沒有各種惡行。菩薩雖然享受著種種殊勝美妙的境界，內心卻不被煩惱所污染，因為已經獲得了殊勝的內心來守護各種感官。 菩薩既然已經守護了各種感官，在一切地方都不感到恐懼，因為不恐懼所以能夠享受安樂。爲了示現這個意義，所以才依次詢問快樂的人。菩薩雖然接受供養恭敬卻不貪戀執著，常常不捨棄一切眾生，如實地善於瞭解各種有為的行，遠離各種煩惱所以能夠獲得殊勝的快樂。 像這樣不執著、遠離各種煩惱而獲得殊勝的快樂之後，就能不捨棄享受快樂的眾生，這樣就能到達彼岸（Pāramitā，解脫）。爲了示現這個意義，所以才依次詢問能夠到達彼岸。因為各位菩薩示現諸趣（Gati，輪迴的去處）六入（Ṣaḍāyatana，六根）之身，攝取一切六入眾生，爲了斷除他們的慾望、讓他們到達彼岸而遠離貪慾之心，所以叫做能夠捨棄六入。捨棄六入的緣故，就能獲得殊勝的內心而到達彼岸。
【English Translation】 English version: For this reason, the question of wealth is asked in sequence. To obtain the seven supreme Dharma-wealths of faith (Śrāddha), discipline (Śīla), shame (Hrī), remorse (Apatrāpya), learning (Śruta), generosity (Tyāga), and wisdom (Prajñā) in the world, and to manifest the increasingly superior desire-mind aspect in this supreme Dharma-wealth. Having cut off all desires that hinder practice, being apart from all aspects of desire, enjoying the joy of the Dharma, enjoying the joy of food and drink, one attains the true Dharma. Truly practicing faith, discipline, shame, remorse, learning, generosity, wisdom, etc., therefore, the giving of wealth is spoken of in sequence. Moreover, the two Dharma-wealths of shame and remorse rely on cutting off the heat of afflictions; this should be understood in this way. Although a Bodhisattva possesses the seven Dharma-wealths, they do not give rise to the thought of 'I have enough' or 'I do not have enough.' To demonstrate this meaning, the question of contentment is asked in sequence. In order to gather all beings, although a Bodhisattva seeks offerings and respect, their mind constantly seeks supreme Prajñā (wisdom), not considering it sufficient, not giving rise to a mind of completeness; this is called contentment. Having contentment, one is apart from all desires. To demonstrate this meaning, the question of detachment is asked in sequence. Although a Bodhisattva walks in the three realms (Trailokya), they do not seek those places, because they have obtained a tranquil and superior mind. Having obtained a tranquil and superior mind, one is apart from body and mind. To demonstrate this meaning, the question of having no evil deeds is asked in sequence. Although a Bodhisattva enjoys various supreme and wonderful realms, their mind is not defiled by afflictions, because they have obtained a superior mind to guard the senses. Having guarded the senses, a Bodhisattva is not afraid in all places; because they are not afraid, they can enjoy peace and happiness. To demonstrate this meaning, the question of happy people is asked in sequence. Although a Bodhisattva receives offerings and respect, they are not greedy or attached, and they constantly do not abandon all beings, truly and skillfully knowing all conditioned actions, being apart from all afflictions, therefore they can obtain supreme happiness. Like this, not being attached, being apart from all afflictions, and obtaining supreme happiness, one can then not abandon beings who enjoy happiness; in this way, one can reach the other shore (Pāramitā). To demonstrate this meaning, the question of being able to reach the other shore is asked in sequence. Because the Bodhisattvas manifest the bodies of the six realms of existence (Gati) and the six entrances (Ṣaḍāyatana), gathering all beings of the six entrances, in order to cut off their desires and enable them to reach the other shore, being apart from the mind of greed, therefore they are called able to abandon the six entrances. Because of abandoning the six entrances, one can obtain a superior mind and reach the other shore.
菩薩如是以得勝心到彼岸故彼處正住。示現此義，是故次問住于彼岸。以不分別世間涅槃道無分別智證無我法，住于無住涅槃得無生法忍。以是義故，第八地中得同不同智，是故名為到于彼岸住于勝處。
菩薩如是住于彼岸，滿足出世間諸波羅蜜。示現此義，是故次問云何增長諸波羅蜜。以求一切智心故，施等增長；以為施等展轉增長，是故菩薩為諸眾生說一切智心。諸菩薩等為令眾生髮菩提心增長施行，是故菩薩先世已曾令諸眾生髮菩提心修行佈施。菩薩如是自行佈施教人行施，餘者復施教化眾生令行佈施，彼諸菩薩亦令眾生髮菩提心修行佈施，彼諸菩薩復令眾生髮心行施。如是展轉自心住施、令他住施。以是義故，施波羅蜜展轉增長，以常不捨菩提心故。說持戒波羅蜜，余毀禁者令得持戒。以不捨離菩提行心，為得大菩提故、為令住持戒故、以見一切智心不退故，說忍辱波羅蜜。于菩提心中說菩薩名，為令余處諸餘眾生生忍心故。忍一切罪、忍一切惡，思惟一切智心不得故，說精進波羅蜜。依精進波羅蜜，不見彼岸、不取苦行相，是故不生疲倦之心。以證一切智心寂靜故，說禪波羅蜜法，所謂心自性清凈不生不滅，以知寂靜智故、以散亂心一切不行故、不戲一切法故，說般若波羅蜜。以攝取無分別智故，
【現代漢語翻譯】 現代漢語譯本：菩薩像這樣以得勝的心到達彼岸，因此在那裡安住。爲了顯示這個意義，所以接著問安住于彼岸。以不分別世間、涅槃的無分別智慧，證悟無我之法，安住于無住的涅槃，獲得無生法忍。因為這個緣故，在第八地中獲得同不同智，所以稱為到達彼岸，安住于殊勝之處。
菩薩像這樣安住于彼岸，圓滿了出世間的各種波羅蜜（pāramitā，到彼岸）。爲了顯示這個意義，所以接著問如何增長各種波羅蜜。因為求一切智（sarvajñāna，遍知一切的智慧）的心，佈施等得以增長；因為佈施等輾轉增長，所以菩薩為眾生宣說一切智心。諸位菩薩爲了使眾生髮起菩提心（bodhicitta，覺悟之心），增長佈施的行為，所以菩薩前世已經曾經使眾生髮起菩提心，修行佈施。菩薩像這樣自己實行佈施，教導他人行佈施，其餘的人又實行佈施，教化眾生使他們行佈施，那些菩薩也使眾生髮起菩提心修行佈施，那些菩薩又使眾生髮起菩提心行佈施。像這樣輾轉，自己內心安住于佈施，使他人安住于佈施。因為這個緣故，佈施波羅蜜輾轉增長，因為常常不捨棄菩提心的緣故。宣說持戒波羅蜜（śīla-pāramitā，持戒到彼岸），使其他毀犯禁戒的人能夠持戒。因為不捨離菩提行心，爲了獲得大菩提（mahābodhi，偉大的覺悟）的緣故，爲了使他們安住于持戒的緣故，因為見到一切智心不退轉的緣故，宣說忍辱波羅蜜（kṣānti-pāramitā，忍耐到彼岸）。在菩提心中宣說菩薩（bodhisattva，有情覺）的名稱，爲了使其他地方的其餘眾生生起忍耐之心。忍受一切罪惡，忍受一切邪惡，思惟一切智心不可得的緣故，宣說精進波羅蜜（vīrya-pāramitā，精進到彼岸）。依靠精進波羅蜜，不見彼岸，不執取苦行的相狀，所以不生起疲倦之心。因為證得一切智心寂靜的緣故，宣說禪波羅蜜（dhyāna-pāramitā，禪定到彼岸）法，所謂心的自性清凈不生不滅，因為知道寂靜智慧的緣故，因為散亂心一切不行的緣故，不戲論一切法的緣故，宣說般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。因為攝取無分別智慧的緣故。
【English Translation】 English version: The Bodhisattva, having reached the other shore with a victorious mind, dwells rightly there. To demonstrate this meaning, the question of dwelling on the other shore is asked next. With non-discriminating wisdom that does not differentiate between the world and Nirvana, they realize the Dharma of no-self, dwell in the non-abiding Nirvana, and attain the forbearance of non-origination. For this reason, in the eighth Bhumi (stage), they attain the wisdom of sameness and difference, and are therefore called those who have reached the other shore and dwell in a superior place.
The Bodhisattva, dwelling thus on the other shore, fulfills the supramundane perfections (pāramitā). To demonstrate this meaning, the question of how to increase the perfections is asked next. Because of the mind seeking all-wisdom (sarvajñāna), giving and the like increase; because giving and the like increase in turn, the Bodhisattva speaks of the mind of all-wisdom for the sake of beings. The Bodhisattvas, in order to cause beings to generate the Bodhi-mind (bodhicitta) and increase the practice of giving, have in past lives already caused beings to generate the Bodhi-mind and practice giving. The Bodhisattva thus practices giving themselves and teaches others to give; others again practice giving and teach beings to practice giving; those Bodhisattvas also cause beings to generate the Bodhi-mind and practice giving; those Bodhisattvas again cause beings to generate the mind of giving. In this way, turning around, their own mind abides in giving, and they cause others to abide in giving. For this reason, the perfection of giving (dāna-pāramitā) increases in turn, because they constantly do not abandon the Bodhi-mind. The perfection of morality (śīla-pāramitā) is spoken of, so that those who violate precepts may attain morality. Because they do not abandon the Bodhi-conduct mind, for the sake of attaining great Bodhi (mahābodhi), for the sake of causing them to abide in morality, because they see that the all-wisdom mind does not regress, the perfection of patience (kṣānti-pāramitā) is spoken of. In the Bodhi-mind, the name of the Bodhisattva (bodhisattva) is spoken, in order to cause other beings in other places to generate a mind of patience. Enduring all sins, enduring all evils, thinking that the all-wisdom mind cannot be obtained, the perfection of vigor (vīrya-pāramitā) is spoken of. Relying on the perfection of vigor, they do not see the other shore, do not grasp the appearance of ascetic practices, and therefore do not generate a mind of weariness. Because they realize the all-wisdom mind is tranquil, the Dharma of the perfection of meditation (dhyāna-pāramitā) is spoken of, namely, the self-nature of the mind is pure, unarisen, and unceasing; because they know the wisdom of tranquility, because the distracted mind does not act in any way, because they do not play with all Dharmas, the perfection of wisdom (prajñā-pāramitā) is spoken of. Because they embrace non-discriminating wisdom.
以為示現餘波羅蜜善清凈故，為餘波羅蜜依一切智心說。
障行煩惱對治法者，其唯如是見波羅蜜勝行無我，為佛法淳熟故、為教化眾生故，依于彼法，次問無量。于諸眾生不生有心而生慈心。此明何義？無異自身安隱心故，不生異身他眾生想。菩薩依彼不生法想行於悲心，以見苦法不成就故，以諸眾生著彼苦苦故生悲心。菩薩依彼，不生我想行於喜心，依彼見自身相離於喜心。見他資生具足成就，起貪嫉意心不生喜；菩薩不爾，更無貪相，隨喜于彼，是故遠離所治嫉妒，依離嫉妒行於喜心。菩薩依彼，不生彼我想行於舍心。依見彼我想，此對治故，行於舍心。第八地中無功用行，以得無分別智力故、以得同不同智慧力故、能遠離自他二心相故、于諸眾生與離染因快方便故。
如是依波羅蜜依于無量，為利自身亦利他身而修行者，復依上上欲心、依受法樂、依斷煩惱，為如所說一切功德得增長故。次問云何住于信等？如彼次第能信無言之法住于信法。信第一法甚深法無我已，余甚深法難信得信，以不執著一切音聲住聞慧中，如所聞法無有如是執著之心異求於法，雖少聞慧而能作多事故、但聞一行偈說多聞慧故。依內心相是故有慚，謂依他身自身不如法行，以知過失，離於彼處，舍外入故愧行成就。他人說
【現代漢語翻譯】 現代漢語譯本：爲了顯示其他波羅蜜（Pāramitā，到彼岸）的清凈，爲了其他波羅蜜依於一切智（Sarvajña，一切智慧）之心而說。
對於障礙修行的煩惱，其對治方法是，唯有如此見到波羅蜜殊勝的修行是無我的，爲了佛法的純熟，爲了教化眾生，依於此法，進而詢問無量的問題。對於一切眾生不生佔有之心，而是生起慈悲之心。這說明什麼呢？說明沒有與自身安穩之心不同的心，不產生異於自身、將眾生視為他者的想法。菩薩依於此不生法想而行於悲心，因為見到苦法沒有止息，因為眾生執著于種種苦難而生起悲心。菩薩依於此，不生起『我』的想法而行於喜心，依於此見到自身之相遠離喜心。見到他人生活富足圓滿，生起貪婪嫉妒之心，不會生起喜悅；菩薩不是這樣，更沒有貪婪之相，隨喜於他人，因此遠離所要對治的嫉妒，依于遠離嫉妒而行於喜心。菩薩依於此，不生起『彼』的想法而行於舍心。依于見到『彼』的想法，以此對治，而行於舍心。在第八地中，菩薩能做到無功用行，因為獲得了無分別智的力量，因為獲得了同與不同智慧的力量，能夠遠離自他二心的對立，對於眾生給予遠離染污的方便。
像這樣，依于波羅蜜，依于無量，爲了利益自身也利益他人而修行的人，又依于上上的欲求之心，依于領受佛法的快樂，依于斷除煩惱，爲了像所說的一切功德得以增長。進而詢問如何安住于信等？像那樣次第地能夠相信不可言說的法，安住于信法。相信第一法甚深法無我之後，其餘甚深法難以置信也能相信，因為不執著於一切音聲而安住于聞慧之中，像所聽聞的法那樣沒有如此執著之心，另外尋求於法，即使少有聞慧也能做很多事情，僅僅聽聞一行偈頌就說具有多聞慧。依于內心之相，因此有慚愧之心，是指依於他人自身不如法修行，因為知道過失，離開那個地方，捨棄外在而進入內在，慚愧之行得以成就。他人說
【English Translation】 English version: In order to demonstrate the purity of the remaining Pāramitās (perfections), it is spoken with a mind that relies on Sarvajña (all-knowing wisdom) for the remaining Pāramitās.
Regarding the methods to counteract afflictions that hinder practice, it is only by seeing the superior practice of Pāramitās as selfless, for the maturation of the Buddha-dharma, and for the sake of teaching sentient beings, that one relies on this Dharma and then asks limitless questions. Towards all sentient beings, one does not generate a possessive mind, but rather generates a mind of loving-kindness. What does this clarify? It clarifies that there is no mind different from one's own peaceful mind, and one does not generate the thought of other sentient beings as separate from oneself. Bodhisattvas, relying on this, practice compassion without generating the thought of Dharma, because they see that suffering has not ceased, and because sentient beings are attached to various sufferings, they generate compassion. Bodhisattvas, relying on this, practice joy without generating the thought of 'I', and relying on this, they see that their own form is separate from joy. Seeing that others are prosperous and fulfilled, generating a greedy and jealous mind, they do not generate joy; Bodhisattvas are not like this, they have no trace of greed, and they rejoice in others, therefore they are far from the jealousy to be overcome, and relying on being free from jealousy, they practice joy. Bodhisattvas, relying on this, practice equanimity without generating the thought of 'them'. Relying on seeing the thought of 'them', using this as a countermeasure, they practice equanimity. In the eighth Bhumi (stage), Bodhisattvas can practice effortlessly, because they have obtained the power of non-discriminating wisdom, because they have obtained the power of wisdom of sameness and difference, they are able to be free from the duality of self and other, and they give sentient beings the expedient means to be free from defilement.
Like this, those who rely on Pāramitās, rely on the immeasurable, and practice for the benefit of themselves and others, also rely on the desire for higher and higher states, rely on the joy of receiving the Dharma, and rely on cutting off afflictions, so that all the merits spoken of may increase. Next, one asks how to abide in faith, etc.? Like that, in sequence, one is able to believe in the Dharma that cannot be spoken, and abide in the Dharma of faith. After believing in the first Dharma, the profound Dharma of no-self, the remaining profound Dharmas, which are difficult to believe, can also be believed, because one does not cling to all sounds and abides in the wisdom of hearing, like the Dharma that has been heard, there is no such clinging mind, and one seeks the Dharma elsewhere, even if one has little wisdom of hearing, one can do many things, merely hearing a single line of verse is said to have much wisdom of hearing. Relying on the aspect of the inner mind, therefore there is shame, which refers to relying on others and oneself practicing Dharma improperly, because one knows the faults, one leaves that place, abandons the external and enters the internal, and the practice of shame is accomplished. Others say
法不如法行，離彼過失，以他人身是外入故。嫉妒人說彼人如是，舍于彼法名舍外入。此義應知。身口意業三種清凈，遍一切處成就功德能受供養，凈福田等乃至慚愧，如是所說諸功德等，對治所治身口意業善惡相應，以是義故名為清凈。依彼至到功德具足，是故名為遍行一切功德處也，如是應知。又復有義：遍至一切功德處者，于彼所說一切功德法中住故。
十偈之義，一一如經。
如是依世間法說能受供勝福田等諸功德已，即依彼義，如是次第梵天發問，此義應知。云何菩薩過世間法者，以諸聲聞亦過世間，是故如來示現勝法過諸聲聞出世間法，是故說言出過世間法。又復示現雖在世間行世間法而過世間，又而不為彼世法所染著，現行世間化眾生故。如經「如實善知世間諸法」故。又為聚集諸眾生故，現巧方便為彼眾生，攝取令入世間法故。知世間集諦、知世間所去，而依愿智生於彼處，不為世間集所生故。取如是生，示現世間成就世諦，依世諦故為眾生說法，令諸眾生出過世間故。菩薩雖於世間中行，而終不為世間所染。得法無我住無住道，以為教化一切眾生，是故雖生於世間，為彼攝取世間之道故。
三十五偈，如經所說。
依說世間法，如來亦依自身世間、法世間識知境界，以樂
說辯才說入世間法相。以如來法出過聲聞出世間法，聲聞亦過世間境界，如來過彼聲聞境界，復說勝法。說彼法者，為餘眾生過世間故，示現如是出世間方便。「梵天言：世間者，我說五陰名為世間」者，此中示現五取陰應知，依世間說故。貪著五陰者，貪著是愛也。名為世間集者，以依彼愛，世間聚集故。過去未來現在諸陰滅故，以未來世陰因盡故，以更不種未來種子故名為滅。觀察五陰不見二名為世間滅道者，求道不求道一。二一向不得聖道，示現勝故。此明何義？世間對治非一向定，若有對治則能厭苦，若無對治則退彼法；若有一法為對治此法，則不對治余法；若有一法為對治下地，則非上地對治。聖道對治則不如是，以一切時一切法對治故。
如是依聲聞乘對治之義，說世間等差別相已，次依大乘對治法之義差別相說。依于大乘說法相者，如經「複次梵天！如是等故，所言五陰五陰者但有言說」者，於五陰中見聞知等但是名字分別說故。以依無始久遠集來、依分別體，是故執著彼法。菩薩觀察，若依如是名字分別，是言語見之世間也；若如言語名字分別貪著相者，彼為邪見、離隨順行，名世間集。如彼世間寂滅之相，如實觀察滅相之體，如實觀察所緣滅故，名世間滅。以何等道不取彼見名世間滅道？向
【現代漢語翻譯】 現代漢語譯本： 辯才菩薩闡述了關於入世間法相的教義。他以如來的教法超越了聲聞的出世間法，聲聞也超越了世間的境界，而如來又超越了聲聞的境界，並進一步闡述了更殊勝的佛法。宣說這些佛法，是爲了讓其他眾生能夠超越世間，從而示現出這種出世間的方便法門。「梵天說：所謂的『世間』，我指的是五陰。」這裡表明了五取陰應當被認識，因為它是依據世間而說的。貪著五陰，這種貪著就是愛。被稱為『世間集』，是因為世間的聚集是依賴於這種愛。過去、未來、現在諸陰的滅除，是因為未來世的陰的因已經斷盡，因為不再種下未來世的種子，所以稱為滅。觀察五陰而沒有二元對立的觀點，被稱為『世間滅道』，求道與不求道是一體的。執著於二元對立永遠無法獲得聖道，這顯示了殊勝之處。這說明了什麼道理呢？世間的對治方法不是一成不變的，如果有對治的方法，就能厭離痛苦；如果沒有對治的方法，就會退失佛法。如果有一種法能夠對治這種法，就不能對治其他的法；如果有一種法能夠對治下地的境界，就不能對治上地的境界。而聖道的對治則不是這樣，因為它在任何時候都能對治一切法。 像這樣，依據聲聞乘對治的意義，闡述了世間等差別相之後，接下來依據大乘對治法的意義來闡述差別相。依據大乘宣說法相，如經中所說：「再者，梵天！正因為如此，所說的五陰五陰，只不過是言語上的表達。」對於五陰的見聞知等，都只是名字上的分別而已。因為依賴於無始久遠以來積聚的、依賴於分別的自體，所以執著于這些法。菩薩觀察到，如果依賴於這樣的名字分別，這就是言語見解上的世間；如果像言語名字分別那樣貪著于相，那就是邪見、背離隨順的修行，稱為世間集。像那樣世間寂滅的相，如實地觀察滅相的本體，如實地觀察所緣的滅除，稱為世間滅。以什麼樣的道不取那些見解，稱為世間滅道？方向。
【English Translation】 English version: The Bodhisattva of Eloquence expounds on the characteristics of the mundane realm (入世間法相, rù shìjiān fǎxiàng). He surpasses the Śrāvakās' (聲聞, shēngwén) transcendent Dharma with the Tathāgata's (如來, Rúlái) Dharma, which transcends the mundane. The Śrāvakās also surpass the mundane realm, but the Tathāgata surpasses the realm of the Śrāvakās, further expounding on the superior Dharma. Explaining this Dharma is to enable other beings to transcend the mundane, thus demonstrating this expedient means of transcendence. 'Brahmā (梵天, Fàntiān) said: The 'mundane' refers to the five skandhas (五陰, wǔyīn).' Here, it indicates that the five aggregates of clinging (五取陰, wǔ qǔyīn) should be understood, as it is spoken in accordance with the mundane. Clinging to the five skandhas, this clinging is love (愛, ài). It is called 'accumulation of the mundane' (世間集, shìjiān jí) because the accumulation of the mundane relies on this love. The cessation of the past, future, and present skandhas is because the cause of the future skandhas has been exhausted, and because the seeds of the future are no longer sown, it is called cessation (滅, miè). Observing the five skandhas without dualistic views is called 'the path to the cessation of the mundane' (世間滅道, shìjiān mièdào); seeking the path and not seeking the path are one. Clinging to dualistic views will never attain the holy path, which demonstrates the superiority. What principle does this illustrate? The antidotes to the mundane are not fixed. If there is an antidote, one can be disgusted with suffering; if there is no antidote, one will regress from the Dharma. If one Dharma can counteract this Dharma, it cannot counteract other Dharmas; if one Dharma can counteract the lower realm, it cannot counteract the higher realm. But the antidote of the holy path is not like this, because it can counteract all Dharmas at all times. Having explained the differences of the mundane realm, etc., based on the meaning of the Śrāvakā's vehicle (聲聞乘, shēngwén chéng) of antidotes, next, the differences are explained based on the meaning of the Mahāyāna's (大乘, Dàchéng) Dharma of antidotes. According to the Mahāyāna's explanation of the Dharma, as the sutra says: 'Furthermore, Brahmā! Precisely because of this, the so-called five skandhas are merely verbal expressions.' The seeing, hearing, knowing, etc., of the five skandhas are merely nominal distinctions. Because of relying on the self that has been accumulated from beginningless time and relying on distinctions, one clings to these Dharmas. The Bodhisattva observes that if one relies on such nominal distinctions, this is the mundane of verbal views; if one clings to appearances like verbal nominal distinctions, that is wrong view, deviating from compliant practice, and is called the accumulation of the mundane. Like that aspect of the cessation of the mundane, truly observing the essence of the cessation aspect, truly observing the cessation of what is conditioned, is called the cessation of the mundane. By what path does one not take those views, which is called the path to the cessation of the mundane? Direction.
說分別能治分別，示現無分別智。如是等世間境界如來已過，如來已得大涅槃故，攝取非過世間、非離世間道。
如是依世間世間等說苦諦等已，依勝聖諦次下復問如來所說四聖諦者，以彼聖人虛妄分別苦等諸諦，如來示現真實聖諦則不如是。此以何義？諦有二種：一者相諦；二者心諦。以依如是二種諦故。依相諦者，說苦諦等所有法相、所有法體、所有實體，依彼非聖諦、聖諦無差別故，說道聖諦。依心諦者，說勝聖諦，彼聖諦中知顛倒心、不顛倒心故。此以何義？以非聖者說苦諦者，彼但受苦不知苦諦；說集諦者，彼人但聞虛妄集法，不知集諦；說滅諦者，彼聞滅名墮于斷見，不知滅諦；說道諦者，彼人但聞業與煩惱有為之法，如是之法但是有為世間集法，不知道諦。如是分別苦諦等四諦。若如是等皆有諦者，生三惡道諸眾生等，皆應有諦而彼無諦，以為示現如是義故，如經「梵天！若彼苦是實聖諦者，一切牛豬諸畜生等應有實諦。何以故？以彼皆受種種苦故。以是義故，苦非實諦」如是等故。以何義故諸畜生中唯說牛豬余不說者，以畜生中唯牛與豬最愚朦故，以諸世間皆知牛豬最為鈍故。如是非聖虛妄分別謂以為諦，此義應知。以世間人依于苦門，虛妄執著以為苦諦；依于集門，虛妄執著以為集諦；依于
【現代漢語翻譯】 現代漢語譯本： 說能夠分別的智慧可以治療分別心，從而示現無分別的智慧。像這樣的世間境界，如來已經超越。如來已經證得大涅槃，所以能夠攝取既不超越世間，也不脫離世間的道路。
像這樣，依據世間和出世間等說法闡述苦諦等之後，爲了進一步闡明如來所說的四聖諦，接下來提問：那些聖人以虛妄分別心看待苦等諸諦，而如來所開示的真實聖諦並非如此。這是什麼意思呢？諦有兩種：一是相諦（現象之真理），二是心諦（心識之真理）。正是因為依據這兩種諦。依據相諦來說，苦諦等包含所有法的表相、所有法的本體、所有法的實體。依據相諦，非聖諦和聖諦沒有差別，所以才說有道聖諦。依據心諦來說，是殊勝的聖諦，因為在聖諦中能夠知曉顛倒的心和不顛倒的心。這是什麼意思呢？因為非聖者說苦諦時，他們只是感受痛苦，卻不瞭解苦諦的真義；說集諦時，他們只是聽到虛妄的集法，卻不瞭解集諦的真義；說滅諦時，他們聽到『滅』這個名稱就落入斷滅見，不瞭解滅諦的真義；說道諦時，他們只是聽到業和煩惱這些有為之法，而這些法只是有為世間的集法，不瞭解道諦的真義。像這樣分別苦諦等四諦。如果像這樣，一切都有諦的話，那麼墮入三惡道的眾生等，都應該有諦，但他們卻沒有諦。爲了闡明這個道理，所以經中說：『梵天！如果痛苦是真實的聖諦，那麼一切牛、豬等畜生都應該有真實的諦。為什麼呢？因為它們都承受各種各樣的痛苦。因此，痛苦不是真實的諦。』等等。為什麼在畜生中只說牛和豬，而不說其他的呢？因為在畜生中，只有牛和豬最為愚昧無知。因為世間人都知道牛和豬最為遲鈍。像這樣，非聖者以虛妄分別心認為的諦，這個道理應該瞭解。因為世間人執著于痛苦之門，虛妄地執著認為是苦諦；執著于集起之門，虛妄地執著認為是集諦；執著于
【English Translation】 English version: It is said that the wisdom of discernment can cure the mind of discrimination, thus manifesting non-discriminating wisdom. Such worldly realms have been transcended by the Tathagata (One Thus Gone, Buddha's epithet). The Tathagata has attained Great Nirvana (state of liberation), therefore, he embraces the path that neither transcends nor departs from the world.
Having explained the Four Noble Truths based on worldly and trans-worldly perspectives, the question arises regarding the Four Noble Truths as taught by the Tathagata: those sages perceive the Truths of suffering, etc., with deluded discrimination, whereas the true Noble Truths revealed by the Tathagata are not like that. What does this mean? There are two kinds of Truth: one is the Truth of Phenomena (Lakshana Satya), and the other is the Truth of Mind (Chitta Satya). It is because of relying on these two kinds of Truth. Based on the Truth of Phenomena, it speaks of the characteristics, the essence, and the substance of all dharmas (teachings, phenomena) contained in the Truth of Suffering, etc. Based on this, there is no difference between non-Noble Truth and Noble Truth, hence the saying of the Noble Truth of the Path. Based on the Truth of Mind, it speaks of the supreme Noble Truth, because in that Noble Truth, one can know the deluded mind and the non-deluded mind. What does this mean? Because when non-saints speak of the Truth of Suffering, they only experience suffering but do not understand the true meaning of the Truth of Suffering; when they speak of the Truth of Origin, they only hear of the false accumulation of dharmas but do not understand the true meaning of the Truth of Origin; when they speak of the Truth of Cessation, they fall into nihilistic views upon hearing the name of 'cessation' and do not understand the true meaning of the Truth of Cessation; when they speak of the Truth of the Path, they only hear of karma (action) and afflictions (kleshas) as conditioned dharmas, and these dharmas are merely the accumulation of conditioned worldly dharmas, and they do not understand the true meaning of the Truth of the Path. Thus, they discriminate the Four Noble Truths of Suffering, etc. If everything has Truth in this way, then all beings in the three evil realms should have Truth, but they do not. To illustrate this point, the sutra (Buddhist scripture) says: 'Brahma (divine being)! If suffering were a real Noble Truth, then all cows, pigs, and other livestock should have real Truth. Why? Because they all endure various kinds of suffering. Therefore, suffering is not a real Truth,' and so on. Why are only cows and pigs mentioned among livestock, and not others? Because among livestock, only cows and pigs are the most ignorant and dull. Because everyone in the world knows that cows and pigs are the most obtuse. Thus, the Truth that non-saints perceive with deluded discrimination should be understood. Because worldly people cling to the gate of suffering, falsely clinging to it as the Truth of Suffering; clinging to the gate of accumulation, falsely clinging to it as the Truth of Origin; clinging to
滅門，欲離有漏法，虛妄執著以為滅諦；依道對治門，虛妄執著以為道諦。又苦集二諦無彼體相，以彼自體不成就故，以彼自體本來不生不和合故。以依彼虛妄執著心對治故，說知無生、無和合，是名聖人聖諦。諸有漏法亦一切時無如是體，以彼法體無可離故。以依彼虛妄執著心對治，依真如清凈彼一切法本來寂滅故，說知無生無滅，是名聖人聖諦對治。對治亦無彼體相，以彼自體不成就故，以彼道諦非對治諦故。以依彼虛妄執著心對治，依自性清凈心、依平等觀可觀、依淳熟智、依觀察智、依彼諸法一切法平等無二、無修道故，說以不二法得道，是名聖人聖諦。以說第一聖諦涅槃異名，名為道諦，是名聖人聖諦。以不誑故、以不生故，說為聖諦。又從無生乃至不二，謂依涅槃所修之道、依聖道諦一切法平等故，說一切法不二。說涅槃者，以真如法清凈得名，以彼涅槃離於可取能取法故，以依彼法而得名故。如是次第。
又彼諦者，因不正念，名為虛妄語，非實聖諦。又即彼諦，因正念故，名為實語亦非實聖諦。是故示現妄語實語皆不成就。如經「梵天！實聖諦實聖諦者，非妄語非實語故」。彼非正念取我相等，示現應知。如是諸句，於一一法中生執著故，以異異義相縛應知。謂有一我我體是有以為根本，依根
【現代漢語翻譯】 現代漢語譯本： 滅門（斷滅之門），想要脫離有漏法（有煩惱的世間法），卻虛妄地執著，認為這就是滅諦（苦滅的真理）；依靠道對治門（通過修行來對治煩惱），又虛妄地執著，認為這就是道諦（通往滅苦的道路）。而且苦諦和集諦（苦的根源）沒有他們所認為的體相，因為它們的自體並不成立，因為它們的自體本來就不生不和合。因為依靠對這些的虛妄執著心進行對治，所以說知無生、無和合，這叫做聖人的聖諦。所有有漏法也一直沒有這樣的體性，因為這些法的體性無可舍離。因為依靠對這些的虛妄執著心進行對治，依靠真如（事物本來的真實面目）清凈，這些法本來就是寂滅的，所以說知無生無滅，這叫做聖人的聖諦對治。對治也沒有它所認為的體相，因為它的自體並不成立，因為這個道諦不是對治諦。因為依靠對這些的虛妄執著心進行對治，依靠自性清凈心、依靠平等觀（以平等心看待一切）可觀、依靠淳熟智（純熟的智慧）、依靠觀察智（觀察事物的智慧）、依靠這些法一切法平等無二、沒有修道，所以說以不二法（超越二元對立的法）得道，這叫做聖人的聖諦。因為說第一聖諦涅槃（解脫）的異名，叫做道諦，這叫做聖人的聖諦。因為不欺騙、因為不生滅，所以說為聖諦。又從無生乃至不二，是指依靠涅槃所修之道、依靠聖道諦一切法平等，所以說一切法不二。說涅槃，是以真如法清凈而得名，因為這個涅槃遠離了可取能取法（能執取和被執取的對立），因為依靠這個法而得名。像這樣的次第。 又這些諦，因為不正念，叫做虛妄語，不是真實的聖諦。又即使是這些諦，因為正念的緣故，叫做實語，也不是真實的聖諦。所以說妄語和實語都不成立。如經中所說：『梵天！實聖諦實聖諦，不是妄語也不是實語。』那不是正念，而是取我相等（執著于自我等），應當知道。像這樣的句子，在每一個法中產生執著，所以用不同的意義相互束縛，應當知道。所謂有一個我，我的本體是有，以此為根本，依靠根
【English Translation】 English version: The gate of annihilation, desiring to be apart from the defiled dharmas (laws subject to affliction), falsely clings, thinking this is the cessation of suffering (Nirodha Satya); relying on the path of treatment, falsely clinging, thinking this is the path to the cessation of suffering (Marga Satya). Moreover, the truths of suffering (Dukkha Satya) and the origin of suffering (Samudaya Satya) do not have the characteristics they imagine, because their own nature is not established, because their own nature is originally unborn and uncompounded. Because of relying on the treatment of these false clinging minds, it is said to know no birth, no compounding, this is called the noble one's noble truth. All defiled dharmas also at all times do not have such a nature, because the nature of these dharmas cannot be abandoned. Because of relying on the treatment of these false clinging minds, relying on the purity of Suchness (Tathata), these dharmas are originally quiescent, so it is said to know no birth and no death, this is called the noble one's noble truth treatment. Treatment also does not have the characteristics they imagine, because its own nature is not established, because this path truth is not a treatment truth. Because of relying on the treatment of these false clinging minds, relying on the self-nature pure mind, relying on equal observation (Samata-jnana) that can be observed, relying on mature wisdom, relying on observing wisdom, relying on these dharmas all dharmas are equal and non-dual, without cultivation, so it is said to attain the path with non-duality, this is called the noble one's noble truth. Because the different name of the first noble truth Nirvana (liberation) is called the path truth, this is called the noble one's noble truth. Because it is not deceptive, because it is not born, it is said to be the noble truth. Moreover, from no birth to non-duality, it refers to the path cultivated relying on Nirvana, relying on the equality of all dharmas in the noble path truth, so it is said that all dharmas are non-dual. Saying Nirvana, it is named by the purity of Suchness, because this Nirvana is apart from the graspable and the grasper (the duality of subject and object), because it is named relying on this dharma. Such is the order. Moreover, these truths, because of incorrect mindfulness, are called false speech, not the real noble truth. Moreover, even these truths, because of correct mindfulness, are called true speech, but they are not the real noble truth. Therefore, it is shown that false speech and true speech are not established. As the sutra says: 'Brahma! The real noble truth, the real noble truth, is neither false speech nor true speech.' That is not correct mindfulness, but taking the self and so on, it should be known. Such sentences, because they generate attachment in each dharma, should be known to be bound by different meanings. So-called there is a self, the essence of my self is existence, taking this as the root, relying on the root
本我故有種種。以我不斷名為眾生，依命根住故名為命，數墮六道故名丈夫。如是等見自身是一，虛妄執著取我相等，即于彼我虛妄分別常與無常，墮于常見、墮于斷見。見我是色、我是無色，如是種種虛妄分別異異執著，著我是一。以我是物，以虛妄分別是故取相，依彼我虛妄分別取無明等，生虛妄分別而取生相。即依彼我虛妄分別取無明等滅，虛妄分別取斷滅相。如是生滅，依於我相。次第成彼虛妄分別，取世間相、取涅槃相。取彼世間、取涅槃者，如前所說諸取相等，所謂取者，希樂信等虛妄分別堅執定取。唯此是實餘者虛妄，是名爲著。以彼諸見不可舍離，虛妄執著是名為觸。不離彼觸是名為取。如是次第不著不觸不取等者，是名實語，示現正念。
如是依丈夫無我非妄語非實語說法已，次依法無我說苦等分別。離無分別智是故名誑，以是誑故名為妄語，是故示現彼二乘諦虛妄不實。分別三世一切法故彼念虛妄，是故示現無分別智。此以何義？以憶過去一切法門、分別現在一切諸法、念未來世一切法門，以是義故離於正念。菩薩住彼無分別智中，不戲一切法相，觀法無我得無住涅槃，以不住世間涅槃中故得平等見。菩薩如是善知法已，諸諦如說示現，不見成就諦故。聖人諦者，彼處無實語無妄語，以是
【現代漢語翻譯】 現代漢語譯本 本我本來就具有種種特性。因為執著于『我』的概念，所以眾生才會不斷輪迴。依靠命根而存在，所以稱為『命』。因為在六道中輪迴，所以稱為『丈夫』。像這樣，認為自身是唯一的，虛妄地執著于『我』的各種表象，就會虛妄地分別『彼』和『我』，區分『常』與『無常』，從而落入常見或斷見。認為『我是色』或『我是無色』，像這樣進行各種虛妄的分別，並以不同的方式執著，執著于『我』是唯一的。因為認為『我』是實物，所以通過虛妄的分別來執取表象，依靠『彼』和『我』的虛妄分別來執取無明等等，產生虛妄的分別，從而執取生相。同樣，依靠『彼』和『我』的虛妄分別來執取無明等的滅，虛妄地分別並執取斷滅相。像這樣，生滅都依賴於『我』的表象。逐漸形成虛妄的分別，執取世間相和涅槃相。執取世間和涅槃的人，就像前面所說的執取各種表象一樣，所謂的執取，就是指以希求、喜好、相信等等虛妄的分別來堅定地執著和確定。認為只有這個是真實的，其他的都是虛假的，這就叫做『著』。因為這些見解無法捨棄，虛妄地執著，這就叫做『觸』。不離開這些觸，就叫做『取』。像這樣，次第地不著、不觸、不取等等，就叫做『實語』，示現正念。 像這樣，依據丈夫無我，以非妄語非實語的方式說法之後，接下來依法無我來說明苦等等的分別。遠離無分別智，所以叫做『誑』，因為是誑，所以叫做『妄語』，因此示現二乘諦是虛妄不實的。因為分別過去、現在、未來三世的一切法，所以他們的念是虛妄的，因此示現無分別智。這是什麼意思呢？因為憶念過去的一切法門，分別現在的一切諸法，念未來世的一切法門，因為這個原因，所以遠離了正念。菩薩安住在無分別智中，不戲論一切法的表象，觀察法無我，從而獲得無住涅槃。因為不住在世間和涅槃中，所以獲得平等見。菩薩像這樣善於了解法之後，如實地示現諸諦，因為不見成就諦。聖人的諦，在那裡沒有實語也沒有妄語，因為是這樣。
【English Translation】 English version The inherent self possesses various characteristics. Because of the continuous clinging to the concept of 'I', sentient beings are in constant samsara (cycle of rebirth). Existing by relying on the life-force is called 'life'. Because of falling into the six realms of existence, it is called 'purusha' (man). Like this, seeing oneself as one, falsely clinging to the various appearances of 'I', one falsely distinguishes 'that' and 'I', differentiating between 'permanence' and 'impermanence', thus falling into the view of permanence or the view of annihilation. Thinking 'I am form' or 'I am formless', like this making various false distinctions and clinging in different ways, clinging to 'I' as one. Because thinking 'I' is a thing, one grasps at appearances through false distinctions, relying on the false distinctions of 'that' and 'I' to grasp at ignorance (Avidya) etc., generating false distinctions and thus grasping at the appearance of birth. Similarly, relying on the false distinctions of 'that' and 'I' to grasp at the cessation of ignorance etc., falsely distinguishing and grasping at the appearance of annihilation. Like this, birth and death both rely on the appearance of 'I'. Gradually forming false distinctions, grasping at the appearance of the world and the appearance of Nirvana. Those who grasp at the world and Nirvana are like those who grasp at various appearances as mentioned before, the so-called grasping refers to firmly clinging and determining through false distinctions such as seeking, liking, believing, etc. Thinking only this is real and the others are false, this is called 'attachment'. Because these views cannot be abandoned, falsely clinging, this is called 'contact'. Not leaving these contacts is called 'grasping'. Like this, successively not attaching, not contacting, not grasping, etc., is called 'true speech', demonstrating right mindfulness. Like this, based on the non-self of the purusha (man), after speaking in a way that is neither false speech nor true speech, next, based on the non-self of phenomena, explaining the distinctions of suffering etc. Being away from non-discriminating wisdom is called 'deceit', because it is deceit, it is called 'false speech', therefore demonstrating that the Two Vehicles' (Sravakayana and Pratyekabuddhayana) truth is false and unreal. Because they distinguish all phenomena of the past, present, and future three times, their mindfulness is false, therefore demonstrating non-discriminating wisdom. What does this mean? Because they remember all the Dharma gates of the past, distinguish all the phenomena of the present, and think of all the Dharma gates of the future, for this reason, they are away from right mindfulness. Bodhisattvas abide in non-discriminating wisdom, do not play with the appearances of all phenomena, observe the non-self of phenomena, and thus attain non-abiding Nirvana. Because they do not abide in the world or in Nirvana, they attain equal vision. After Bodhisattvas have understood the Dharma well like this, they demonstrate the truths as they are, because they do not see the accomplishment of truth. The truth of the saints, there is neither true speech nor false speech there, because it is like this.
義故，示現彼義。
雖有正念、不正念心二種差別，而彼聖諦猶不成就。若住實相成就諦者，則一切時古今常爾恒如是住。自此以下示現彼義。如經「梵天！言實實者古今實故」。此明何義？彼法性法體，示現勝法體、聖法體因。世間、涅槃無差別故，是故名為常聖諦也。依世間、涅槃示現二，二聖諦成就。如是依真如相聖諦，示現不離世間聖諦，示現不取涅槃聖諦。如是說法相諦，證已而說者，示現彼人名為實說；彼人說聖諦名為邪說。自此以下示現彼義。示現彼人無增上戒學因，彼人不能守護諸根，示現少因故，示現彼無增上戒學；無彼增上定學因，示現彼無增上定學；無彼增上慧學因，示現彼無增上慧學。示是生相是苦諦等執著虛妄法，次第自配，此義應知。◎
◎如是彼婆伽婆以為世尊，而彼聲聞但是外道。次下示現彼聲聞人成於外道，以彼愚人失物為諦、說物為諦，示現彼人墮于惡道故。以自不說、以如來得無言語法故，苦等諸諦自體不成，示說諦相。我如是證，示現不立有法相故。示現他不取故，菩提不可得。以無分別體故不取，我已得菩提法，無如是取，離一切有，以離三界離五道故，以過彼法得出世間聖道法故。如是不見一切諸法是菩提相，不證一法而證諸法，是故說為應正遍知。若如
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，佛陀示現了那個真諦的意義。 雖然有正念和不正念這兩種心的差別，但僅憑這些還不能成就聖諦。如果安住于實相而成就真諦，那麼一切時、過去和現在都將恒常如此。以下經文就示現了這個意義。如經中所說：『梵天！真實就是真實，因為過去和現在都是真實的。』這說明了什麼意義呢？它說明了法性（Dharmata，一切法的本性）和法體（Dharmakaya，佛的法身），示現了殊勝的法體和神聖的法體的因。因為世間（Samsara，輪迴）和涅槃（Nirvana，解脫）沒有差別，所以這被稱為常聖諦。依靠世間和涅槃來示現二諦（Two Truths，勝義諦和世俗諦），從而成就二聖諦。像這樣，依靠真如（Tathata，如實）之相的聖諦，示現不離世間的聖諦，示現不取涅槃的聖諦。像這樣，如果有人在證悟法相真諦之後才宣說，就表明這個人說的是真實的；如果這個人沒有證悟就說聖諦，就表明他說的是邪說。以下經文就示現了這個意義。它示現了那個人沒有增上戒學（Adhisila-siksa，更高的戒律訓練）的因，那個人不能守護諸根（Indriya-samvara，控制感官），示現了因為缺少這些因，所以那個人沒有增上戒學；沒有增上定學（Adhicitta-siksa，更高的禪定訓練）的因，示現了那個人沒有增上定學；沒有增上慧學（Adhiprajna-siksa，更高的智慧訓練）的因，示現了那個人沒有增上慧學。這表明執著于生相是苦諦（Dukkha Satya，苦諦）等虛妄之法，依次進行分配，這個意義應該理解。 像這樣，那些自以為是世尊（Bhagavan，佛的尊稱）的人，他們的聲聞（Sravaka，聽聞佛法而證悟的弟子）實際上只是外道（Tirthika，非佛教修行者）。接下來示現了那些聲聞之人成爲了外道，因為那些愚人把失去的東西當作真諦，把所說的東西當作真諦，這表明那些人墮入了惡道。因為他們自己不說，因為如來（Tathagata，佛的稱號）已經獲得了無法用語言表達的法，所以苦等諸諦的自體不能成立，他們只是在說諦的表相。『我像這樣證悟』，這表明他們沒有建立有法之相。這表明因為他不接受，所以菩提（Bodhi，覺悟）是無法獲得的。因為沒有分別的本體所以不接受，『我已經獲得了菩提法』，沒有像這樣的接受，遠離一切有，因為遠離了三界（Trailokya，欲界、色界、無色界），遠離了五道（Panca-gatayah，地獄、餓鬼、畜生、人、阿修羅），因為超越了那些法而獲得了出世間的聖道法。像這樣，如果不能見到一切諸法都是菩提之相，不能證悟一法而證悟諸法，所以才被稱為應正遍知（Samyaksambuddha，如實正覺）。如果像...
【English Translation】 English version: For that reason, [the Buddha] demonstrates the meaning of that truth. Although there are two kinds of minds, right mindfulness and wrong mindfulness, the Noble Truth is still not accomplished. If one abides in the real aspect and accomplishes the Truth, then at all times, past and present, it will always remain constant. From here onwards, the meaning is demonstrated. As the sutra says, 'Brahma! Truth is truth because it is true in the past and present.' What does this mean? It clarifies the Dharmata (the nature of all phenomena) and Dharmakaya (the body of the Dharma), demonstrating the cause of the supreme Dharmakaya and the sacred Dharmakaya. Because Samsara (cyclic existence) and Nirvana (liberation) are not different, it is therefore called the Eternal Noble Truth. Relying on Samsara and Nirvana, two are demonstrated, and the Two Truths (conventional and ultimate) are accomplished. Thus, relying on the Noble Truth of Suchness (Tathata), it demonstrates not being separate from the Noble Truth of Samsara, and demonstrates not grasping the Noble Truth of Nirvana. Thus, if one speaks the Truth of Dharma after realizing it, it shows that person speaks truthfully; if that person speaks of the Noble Truth without realization, it shows that person speaks falsely. From here onwards, the meaning is demonstrated. It demonstrates that person has no cause for higher discipline (Adhisila-siksa), that person cannot guard the senses (Indriya-samvara), demonstrating that because of few causes, that person has no higher discipline; no cause for higher concentration (Adhicitta-siksa), demonstrating that person has no higher concentration; no cause for higher wisdom (Adhiprajna-siksa), demonstrating that person has no higher wisdom. This shows that clinging to the characteristic of birth as the Dukkha Satya (Truth of Suffering) and other false dharmas, allocating them in order, this meaning should be understood. Thus, those who consider themselves Bhagavan (the Blessed One), their Sravakas (listeners) are merely Tirthikas (non-Buddhists). Next, it demonstrates that those Sravakas become Tirthikas, because those fools take lost things as truth, and speak of things as truth, demonstrating that those people fall into evil paths. Because they do not speak for themselves, because the Tathagata (the Thus-Gone One) has attained the Dharma of speechlessness, the self-nature of the Truths such as suffering cannot be established; they only speak of the appearance of the Truths. 'I have realized it thus,' it demonstrates that they do not establish the characteristic of existing dharmas. It demonstrates that because he does not accept, Bodhi (enlightenment) cannot be attained. Because there is no discriminating entity, he does not accept, 'I have already attained the Dharma of Bodhi,' there is no such acceptance, being apart from all existence, because he is apart from the three realms (Trailokya), apart from the five paths (Panca-gatayah), because he has transcended those dharmas and attained the supramundane sacred Dharma. Thus, if one does not see all dharmas as the aspect of Bodhi, and does not realize one Dharma but realizes all dharmas, therefore he is said to be Samyaksambuddha (perfectly enlightened). If like...
來於法無所得者，以何義故，說如來坐道場名為佛者？此問如來遮有物得故。如來說言我不得物，聞說法名世諦攝故；分別相故，依無體相法無我說。次依法無我問。彼法相、彼法無我，以一切法無體為體，遮有無二法。示現何義？示現彼法非有物可證、非無物可證，以彼法離於二相是故說證。
如是說已，自下次說非謂一向不證實法。以見虛妄執著法無故，如實善知自性不生，以依顛倒他體而生。所謂染等分別體性，常一切時自性不生；知真如我如是證法。云何而知？如常不知不覺而知。言知識者，此為示現彼真如相亦不分別，以不見彼真實法體，以彼法體一切言語不可得故，是故示現彼證智因。不知不識不可見等者，于見聞覺識墮四種語。此諸句等，上上起門示現應知。不可取等，如彼法體如是彼法不可以彼見等取故。此以何義？以諸名字不可得故、過心境界故、以無戲論事故、相應法中不可相當故、以諸言語不能至到故、相應法中不可相當故、不可問答故、過六根故、過名字故、內身一切不可說故、無世間相故、世間法不行故、離於所作以有為法所不行故、以無世間心意意識分別相故、出過世間以無彼體故、以過於戲論無可對事故。
如是示現所說法體無有一切諸分別已，示現彼法虛空相似應知。
【現代漢語翻譯】 現代漢語譯本： 如果說如來對於法一無所得，那麼根據什麼意義，說如來坐在菩提樹下證悟成佛呢？ 這個問題是如來爲了遮止人們認為『有實物可得』的觀念而提出的。如來說『我沒有獲得任何東西』，這是因為說法本身屬於世俗諦的範疇；由於存在分別相，所以只能依據『無自性』的法來說『無我』。接下來，又依據『法無我』來提問。『彼法之相』、『彼法之無我』，是以一切法『無自性』作為其本體，從而遮止『有』和『無』這兩種對立的觀念。這顯示了什麼意義呢？顯示了那個法既不能說成是『有實物可以證得』，也不能說成是『沒有東西可以證得』，因為那個法遠離了『有』和『無』這兩種對立的相，所以才說是『證得』。 這樣說完之後，接下來又說明並非完全不證得真實的法。因為見到虛妄的執著，認為法是實有的，所以要如實地善於瞭解自性是不生的，而是依賴於顛倒的『他體』而生起的。所謂的染污等等分別的體性，常常在一切時候都是自性不生的；瞭解真如之『我』，就是這樣證得法的。如何瞭解呢？就像常常處於『不知不覺』的狀態中去了解。說『知識』，這是爲了顯示那個真如之相也是不分別的，因為見不到那個真實法的本體，因為那個法的本體是任何言語都無法表達的，所以才顯示那個證悟智慧的因。『不知』、『不識』、『不可見』等等，在見、聞、覺、識中墮入了四種語言的表達。這些語句等等，是層層遞進地揭示真理的門徑，應當瞭解。『不可取』等等，就像那個法的本體一樣，那個法是不可以用見等等去獲取的。這是什麼意義呢？因為一切名字都無法表達它，因為它超越了心的境界，因為它沒有戲論，因為它在相應的法中無法對應，因為一切言語都無法到達它，因為它在相應的法中無法對應，因為它無法用問答來表達，因為它超越了六根，因為它超越了名字，因為它內在的一切都無法用語言來描述，因為它沒有世間的相，因為世間的法無法在它那裡執行，因為它遠離了造作，因為有為法無法在它那裡執行，因為它沒有世間的心意意識的分別相，因為它超越了世間，因為它沒有世間的本體，因為它超越了戲論，無可對治。 這樣顯示了所說法的本體沒有任何分別之後，顯示了那個法與虛空相似，應當瞭解。
【English Translation】 English version: If the Tathagata (如來, one who has thus gone) attains nothing from the Dharma (法, the teachings), then by what meaning is it said that the Tathagata sitting at the Bodhi-tree (道場, place of enlightenment) is called a Buddha (佛, enlightened one)? This question is posed by the Tathagata to prevent the notion that something tangible can be attained. The Tathagata says, 'I have attained nothing,' because the act of speaking Dharma itself falls within the scope of conventional truth (世諦, mundane truth); due to the existence of distinguishing characteristics, one can only speak of 'no-self' (無我, absence of a permanent self) based on the Dharma of 'no inherent existence' (無體, absence of inherent nature). Next, the question is based on 'Dharma no-self.' 'The characteristic of that Dharma,' 'the no-self of that Dharma,' takes the 'no inherent existence' of all Dharmas as its essence, thereby negating the two opposing notions of 'existence' and 'non-existence.' What meaning does this reveal? It reveals that that Dharma cannot be said to be 'something tangible that can be attained,' nor can it be said to be 'nothing that can be attained,' because that Dharma is apart from the two opposing characteristics of 'existence' and 'non-existence,' and therefore it is said to be 'attained'. Having said this, it is then explained that it is not entirely true that the real Dharma is not attained. Because seeing the false clinging, thinking that the Dharma is real, one must truly and skillfully understand that self-nature is unborn, but arises dependent on the inverted 'other-nature.' The so-called nature of defilements and other distinctions is always unborn in its self-nature; understanding the 'self' of Suchness (真如, true thusness) is how one attains the Dharma. How does one understand? It is like understanding in a state of constant 'unknowing and unperceiving.' Saying 'knowledge' is to show that the aspect of that Suchness is also non-discriminating, because one does not see the essence of that real Dharma, because the essence of that Dharma cannot be expressed by any language, and therefore the cause of that enlightened wisdom is revealed. 'Unknowing,' 'unperceiving,' 'unseeable,' etc., fall into the four types of linguistic expression in seeing, hearing, feeling, and knowing. These sentences, etc., are progressive gateways to revealing the truth, which should be understood. 'Unattainable,' etc., like the essence of that Dharma, that Dharma cannot be attained by seeing, etc. What is the meaning of this? Because all names cannot express it, because it transcends the realm of the mind, because it has no elaboration, because it cannot correspond in corresponding Dharmas, because all languages cannot reach it, because it cannot correspond in corresponding Dharmas, because it cannot be expressed by questions and answers, because it transcends the six senses, because it transcends names, because everything within cannot be described in language, because it has no worldly appearance, because worldly Dharmas cannot operate there, because it is apart from fabrication, because conditioned Dharmas cannot operate there, because it has no distinguishing characteristics of worldly mind, intention, and consciousness, because it transcends the world, because it has no worldly essence, because it transcends elaboration, and there is nothing to counter it. Having thus shown that the essence of the Dharma spoken has no distinctions, it is shown that that Dharma is similar to space, which should be understood.
彼法虛空相似，有二種相應知：一者遍去，以離有無戲論法故、以得諸佛不可思議畢竟法故；二者無礙，以大慈心第一忍苦所不可作而能作故、以無言法依言說故、以依彼法令諸眾生得入法故。為示何義？諸有眾生依于黠慧我慢心故，不能信此所說法相，以為示現彼諸眾生善根微薄故。說彼法相，為明何義？明此法門一切世間所難信者，以世間意于同法中常顛倒故。此義云何？世間人意念云我等應證實諦，依三學法修行滿足，我依彼法應得涅槃。一向修善法以依彼法現受法樂。此善行次第，依佛出世以為根本，次有說法、次有如實修行伴侶眾僧，如是此法實諦等如實而住，以無戲論故。諸世間人所不能信，此義應知。「世尊！譬如水中出火火中出水」者，為示何義？以為示現煩惱如火，以非寂靜體，遠離彼體故；菩提如水，以其能滅煩惱火故。以彼不信與信相違，相應法而不相應，此義應知。言煩惱者，所謂一切愚癡凡夫，如是執著戲論，言有煩惱染我。為彼愚人遮煩惱體不成就故，以觀察法不可得故、以出世間智乃證得故、以識不能分別知故、以對治所治學修道故、以不執著能治所治二相法故，以得真如清凈法故、以無有心取得法故、能令彼障無勢力故、以彼障法本性不生故。如說法相，若人不生諸法相者，則得遠
【現代漢語翻譯】 現代漢語譯本 那種法與虛空相似，有兩種相應的理解：一是普遍離去，因為遠離了有和無的戲論法，因為獲得了諸佛不可思議的究竟法；二是無礙，因為以大慈悲心，以第一的忍耐，能做到一般人無法做到的事情，因為無言之法可以通過言語表達，因為依靠那種法，能讓眾生進入佛法。爲了揭示什麼意義呢？因為有些眾生依賴於聰明和傲慢，不能相信這種所說的法相，這是爲了顯示那些眾生善根淺薄的緣故。說那種法相，是爲了闡明什麼意義呢？闡明這種法門是世間一切眾生難以相信的，因為世間人的想法在相同的法中常常是顛倒的。這是什麼意思呢？世間人的想法是，我們應該證得真諦，依靠三學（戒、定、慧）修行圓滿，我們依靠那種法應該得到涅槃。一直修習善法，因為依靠那種法，現在就能感受到法的快樂。這種善行的次第，以佛出世為根本，其次有說法，其次有如實修行的同伴僧眾，這樣，這種法的真實性就如實存在，因為沒有戲論。這些是世間人所不能相信的，這個意義應該知道。『世尊！譬如水中出火，火中出水』，是爲了揭示什麼意義呢？這是爲了顯示煩惱就像火，因為它不是寂靜的本體，遠離了寂靜的本體；菩提就像水，因為它能夠熄滅煩惱的火焰。因為他們不相信，與相信相反，相應之法卻不相應，這個意義應該知道。說到煩惱，就是說一切愚癡的凡夫，像這樣執著於戲論，說有煩惱污染了我。爲了讓那些愚人明白煩惱的本體並不成立，因為觀察法是不可得的，因為要用出世間的智慧才能證得，因為意識不能分別知道，因為要用對治的方法來學習和修行，因為不執著能治和所治的兩種法相，因為獲得了真如清凈的法，因為沒有用心去取得法，所以能讓那些障礙沒有力量，因為那些障礙法的本性是不生的。就像所說的法相，如果人不生出諸法相，就能遠離。
【English Translation】 English version That Dharma is similar to emptiness, and there are two kinds of corresponding understandings: one is universal departure, because it is away from the playful dharmas of existence and non-existence, and because it has attained the inconceivable ultimate Dharma of all Buddhas; the other is unobstructed, because with great compassion and the foremost endurance, it can do what ordinary people cannot do, because the wordless Dharma can be expressed through words, and because relying on that Dharma, it can allow sentient beings to enter the Dharma. What meaning is being revealed? Because some sentient beings rely on cleverness and arrogance, they cannot believe in this Dharma characteristic that is being spoken of, this is to show that those sentient beings have shallow roots of goodness. What meaning is being clarified by speaking of that Dharma characteristic? It clarifies that this Dharma gate is difficult for all beings in the world to believe, because the thoughts of worldly people are often inverted in the same Dharma. What does this mean? The thoughts of worldly people are that we should realize the true reality, rely on the three learnings (discipline, concentration, and wisdom) to complete our practice, and we should attain Nirvana by relying on that Dharma. We constantly cultivate good deeds, because by relying on that Dharma, we can now feel the joy of the Dharma. This order of good deeds takes the appearance of the Buddha in the world as its foundation, followed by the preaching of the Dharma, followed by the Sangha of companions who practice truthfully, in this way, the truthfulness of this Dharma exists truthfully, because there is no playfulness. These are what worldly people cannot believe, this meaning should be known. 'World Honored One! It is like fire coming out of water, and water coming out of fire,' what meaning is being revealed? This is to show that afflictions are like fire, because it is not a state of tranquility, it is far from the state of tranquility; Bodhi is like water, because it can extinguish the flames of afflictions. Because they do not believe, which is the opposite of believing, the corresponding Dharma does not correspond, this meaning should be known. When speaking of afflictions, it refers to all ignorant ordinary people, who cling to playfulness in this way, saying that afflictions have defiled me. In order to make those ignorant people understand that the essence of afflictions is not established, because observing the Dharma is unattainable, because it can only be realized with transcendent wisdom, because consciousness cannot distinguish and know, because one must use the method of counteracting to learn and practice, because one does not cling to the two characteristics of what can be cured and what is being cured, because one has attained the pure Dharma of Suchness, because one does not use the mind to obtain the Dharma, therefore it can make those obstacles powerless, because the nature of those obstructing dharmas is unborn. Just like the Dharma characteristic that is spoken of, if a person does not give rise to the characteristics of all dharmas, then they can be far away.
離一切邪見而得解脫，以得遠離取不實相能治所治分別心故。
自此已下，依諸菩薩摩訶薩信法功德，讚歎彼菩薩有七種功德，此義應知。何等為七？一者所作諸行滿足功德；二者修行功德；三者入位功德；四者以自在心生有功德；五者善練功德；六者能集佛法修行功德；七者得果功德。
云何所作諸行滿足功德？示現過去于諸佛所能作所作種種功德皆悉已辦故。復有何義？依二種義：一依功德；二依智慧。以能供養恭敬給侍，諸修行等如威儀故，聞正法故。如是次第菩薩如是滿足功德智慧行已，次應修行入地諸行，是故次說修行功德四句，示現有諸功德智慧增上，以飲食法食二種攝故。以依善知識復修諸行，能于義中、能於法中作巧方便，隨順正法如實修行故，以得上妙善根力故、依巧方便故。妙有二種：一者能作所作妙；二者深妙。能信彼處，以聞如是二種大妙不驚不怖故、以善護如來妙法藏故、以如說法一一隨順如實修行故、以不自見以不自觸法故。
菩薩如是如實修行，自身畢竟入菩薩位，是故次說入位功德二十五句示現此義。云何名為生如來家？以是菩薩依佛家生、得佛法故。以能捨于分別煩惱，爾時攝取無分別智故，示現修行施等行故，以斷所治破戒法故。此以何義？以持戒故對於破
【現代漢語翻譯】 現代漢語譯本：遠離一切邪見而獲得解脫，因為能夠遠離執取不真實的表象，從而能夠調伏能調伏和所調伏的分別心。
從這裡開始，根據諸位菩薩摩訶薩對佛法的信心和功德，讚歎這些菩薩具有七種功德，這個意義應當瞭解。哪七種呢？第一是所作的各種行為圓滿的功德；第二是修行的功德；第三是進入菩薩果位的功德；第四是以自在的心轉生於世的功德；第五是善於修習的功德；第六是能夠積聚佛法修行的功德；第七是獲得果報的功德。
什麼是所作的各種行為圓滿的功德呢？就是示現過去在諸佛那裡能夠做種種功德都已經圓滿完成。還有什麼意義呢？依據兩種意義：一是依據功德；二是依據智慧。因為能夠供養、恭敬、侍奉，諸如修行等威儀，聽聞正法。像這樣次第菩薩這樣圓滿功德智慧行之後，接下來應當修行進入菩薩果位的各種行為，所以接下來講述修行功德四句，示現有各種功德智慧增上，以飲食和法食兩種攝取。因為依靠善知識再次修習各種行為，能夠在義理中、能夠在佛法中運用巧妙的方便，隨順正法如實修行，因為獲得殊勝微妙的善根力量，依靠巧妙的方便。微妙有兩種：一是能夠做所作的微妙；二是甚深微妙。能夠相信那個地方，因為聽聞像這樣兩種大的微妙而不驚慌不害怕，因為善於守護如來微妙的法藏，因為像所說的那樣一一隨順如實修行，因為不自己看待，因為不自己接觸佛法。
菩薩像這樣如實修行，自身最終進入菩薩果位，所以接下來講述進入果位的功德二十五句來示現這個意義。什麼叫做生於如來家呢？因為這位菩薩依靠佛家而生，獲得佛法。因為能夠捨棄分別煩惱，那時攝取無分別智，示現修行佈施等行為，因為斷除所調伏的破戒之法。這用什麼意義來解釋呢？因為持戒的緣故，對於破戒。
【English Translation】 English version: Liberation is attained by abandoning all wrong views, because one is able to relinquish the apprehension of unreal appearances, thereby subduing the discriminating mind that can be subdued and what is to be subdued.
From this point onward, based on the faith and merits of the Bodhisattva-Mahasattvas in the Dharma, praise is given to those Bodhisattvas who possess seven kinds of merits. This meaning should be understood. What are the seven? First, the merit of fulfilling all actions undertaken; second, the merit of practice; third, the merit of entering the stage (bhumi) of a Bodhisattva; fourth, the merit of being born with a free and unconstrained mind; fifth, the merit of skillful training; sixth, the merit of being able to accumulate the practice of the Buddha-dharma; seventh, the merit of attaining the fruit (of enlightenment).
What is the merit of fulfilling all actions undertaken? It is demonstrating that in the past, at the places of all the Buddhas, one was able to perform all kinds of merits, all of which have been completely accomplished. What other meaning is there? It relies on two meanings: one relies on merit; the other relies on wisdom. Because one is able to offer, respect, and serve, such as the demeanor of practice, and hear the correct Dharma. In this sequential manner, after the Bodhisattva has fulfilled the actions of merit and wisdom, one should next practice the various actions of entering the stages (bhumi), therefore, the four lines on the merit of practice are spoken next, demonstrating that there is an increase in various merits and wisdom, which are encompassed by both food and Dharma-food. Because relying on a good teacher, one again practices various actions, one is able to employ skillful means in meaning and in Dharma, and practice in accordance with the correct Dharma as it truly is, because one has obtained the power of excellent and subtle good roots, relying on skillful means. There are two kinds of subtlety: one is the subtlety of being able to do what is to be done; the other is profound subtlety. One is able to believe in that place, because upon hearing such two kinds of great subtlety, one is neither startled nor afraid, because one is skilled at protecting the subtle treasury of the Tathagata's (如來) Dharma, because one practices in accordance with the Dharma as it is spoken, one by one, because one does not see oneself, because one does not touch the Dharma oneself.
The Bodhisattva practices in this way, truly entering the stage of a Bodhisattva, therefore, the twenty-five lines on the merit of entering the stage are spoken next to demonstrate this meaning. What is called being born into the family of the Tathagata (如來)? It is because this Bodhisattva is born relying on the family of the Buddha, and obtains the Buddha-dharma. Because one is able to abandon discriminating afflictions, at that time one grasps non-discriminating wisdom, demonstrating the practice of giving, etc., because one cuts off the laws of breaking precepts that are to be subdued. What meaning is this explained by? Because of upholding precepts, in relation to breaking precepts.
戒。能起破戒諸煩惱滅，是故持戒治彼所治。以得對治惜身命故、以得對治懈怠心故、以對欲界惡不善故、以對一切諸不正見乃至對於小乘見故，如是名為入位功德。是出世間波羅蜜行功德應知，以于如來如實所說甚深之法正入功德不顛倒故。以彼不能作諸功德障，所謂天魔煩惱魔等不能作障，如是次第說，以能說法入功德故，以深意說不顛倒法功德入故，說法功德以如世諦第一義諦真實說故，如次第說。此明何義？法自性者，所謂諸法自體相等入彼應知。住持功德入法門流位，得清凈法故。以依如來住持之力能作所作故，是諸菩薩不共住功德同梵行故，以得持戒平等行故，以是菩薩有善法分增長功德，以出世間信等功德皆現前故。此是以不觸諸食功德。此明何義？隨宜而得。謂依乞食住處臥具及湯藥等知足功德，聖人所行隨何資生皆不觸故，樂離諸欲修行之相。不觸功德對觸應知。此復何義？不依於他智慧命活，是故易滿易養應知。以能隨順證智功德，自身畢竟得阿耨多羅三藐三菩提故，以心畢竟我定得故。當知是人為能度者，以是人能度未度者，如是等八句為他利益修行功德，應如是知。以能安慰煩惱所縛諸眾生等令入道故，能安眾生解脫法中故，能令眾生得解脫故，二句次第示現勝處，能為說道故、能與解脫故
【現代漢語翻譯】 現代漢語譯本 戒律能夠使破戒的各種煩惱止滅，因此持戒是爲了治理那些需要治理的。因為得到了對治而珍惜生命，因為得到了對治而克服懈怠之心，因為對治欲界的惡和不善，因為對治一切不正見，乃至對治小乘見，這被稱為入位的功德。這應被理解為出世間的波羅蜜（Paramita，到彼岸）行功德，因為對於如來（Tathagata，如來）如實所說的甚深之法，正確地進入功德而不顛倒。因為那些障礙不能產生各種功德，所謂天魔、煩惱魔等不能製造障礙，像這樣依次解說，因為能夠說法而進入功德，因為以深刻的意義解說不顛倒的法而進入功德，說法功德是因為如世俗諦（Saṃvṛti-satya，俗諦）和第一義諦（Paramārtha-satya，真諦）那樣真實解說，像這樣依次解說。這說明了什麼意義？法的自性，就是說諸法的自體相等，應當知道進入其中。住持功德進入法門流位，因為得到了清凈的法。因為依靠如來的住持之力能夠做所應當做的事情，這是諸菩薩不共住的功德，與梵行者相同，因為得到了持戒的平等行，因為這些菩薩有善法增長的功德，因為出世間的信等功德都顯現於前。這是以不觸諸食的功德。這說明了什麼意義？隨順適宜而得到。就是說依靠乞食、住處、臥具以及湯藥等知足的功德，聖人所行隨順任何資生之物都不觸碰，樂於遠離各種慾望而修行。不觸功德是對觸碰的對治。這又是什麼意義？不依靠他人的智慧而活命，因此容易滿足容易養活。因為能夠隨順證智的功德，自身最終能夠得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），因為內心最終堅定地認為我一定能得到。應當知道這個人是能夠度化他人的人，因為這個人能夠度化尚未被度化的人，像這樣的八句是為他人利益而修行的功德，應當這樣理解。因為能夠安慰被煩惱束縛的各種眾生等，使他們進入正道，能夠使眾生安住于解脫之法中，能夠使眾生得到解脫，這兩句依次示現殊勝之處，能夠為他們宣說道理，能夠給予他們解脫。
【English Translation】 English version The precepts are able to extinguish all defilements arising from breaking the precepts; therefore, upholding the precepts is to govern what needs to be governed. Because one obtains the antidote and cherishes life, because one obtains the antidote and overcomes laziness, because one counteracts the evils and unwholesome things of the desire realm, because one counteracts all wrong views, even up to the views of the Hīnayāna (小乘，lesser vehicle), this is called the merit of entering the position. This should be understood as the merit of the transcendent Pāramitā (波羅蜜，perfection) practice, because one correctly enters the merit of the profound Dharma (法，teachings) truly spoken by the Tathāgata (如來，the thus-gone one) without inversion. Because those obstacles cannot create various merits, such as heavenly demons, affliction demons, etc., cannot create obstacles, thus it is explained in order, because one can enter merit by expounding the Dharma, because one enters merit by expounding the non-inverted Dharma with profound meaning, the merit of expounding the Dharma is because one speaks truthfully according to both conventional truth (Saṃvṛti-satya，俗諦) and ultimate truth (Paramārtha-satya，真諦), thus it is explained in order. What meaning does this clarify? The self-nature of Dharma, that is, the self-nature and equality of all Dharmas (法，phenomena), one should know to enter into them. The merit of abiding enters the stream of the Dharma gate, because one obtains the pure Dharma. Because one can do what should be done by relying on the power of the Tathāgata's abiding, this is the uncommon merit of the Bodhisattvas (菩薩，enlightenment being), the same as those practicing Brahmacarya (梵行，pure conduct), because one obtains the equal practice of upholding the precepts, because these Bodhisattvas have the merit of increasing wholesome qualities, because the transcendent merits of faith, etc., all appear before them. This is the merit of not touching various foods. What meaning does this clarify? Obtaining according to suitability. That is, relying on alms, dwelling places, bedding, and medicine, etc., the merit of contentment, the sage's practice is that whatever is relied upon for sustenance is not touched, delighting in renouncing various desires and practicing. The merit of not touching should be understood as the antidote to touching. What meaning does this further have? Not relying on the wisdom of others to live, therefore it should be known as easy to satisfy and easy to nourish. Because one can accord with the merit of realized wisdom, one will ultimately attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提， unsurpassed perfect enlightenment), because the mind is ultimately determined that I will attain it. One should know that this person is capable of liberating others, because this person is able to liberate those who have not yet been liberated, these eight sentences are the merit of practicing for the benefit of others, one should know it in this way. Because one can comfort various beings bound by afflictions, etc., causing them to enter the path, able to settle beings in the Dharma of liberation, able to cause beings to attain liberation, these two sentences sequentially show the superior place, able to explain the Dharma to them, able to give them liberation.
。二句次第示現能知對治法故，示現能與對治，所治能治法故。◎
勝思惟梵天所問經論卷第三 大正藏第 26 冊 No. 1532 勝思惟梵天所問經論
勝思惟梵天所問經論卷第四
天親菩薩造
後魏北印度三藏菩提流支譯
◎菩薩如是入菩薩位已，以為利益一切眾生心生有故，攝諸趣生。是故次說菩薩摩訶薩以自在心生於三有，是故名為攝取功德四句示現。以自在力攝勝處生，雖生彼處而不為彼之所染故。以長遠時攝取生處不疲倦故；以不為彼煩惱業等他力而生，自在如意攝取生故；以諸菩薩一切處生，不畏彼處所受種種諸苦惱故。菩薩如是以為利益一切眾生修行諸行，常為一切眾生上首，是故次說能為上首，能領大眾能辦功德，有十五句示現此義。菩薩自身如佛所說修行之法勤而學之教他無過故，以長遠時學習禁戒受持不毀守慎堅固故。以有如是二種功德于先後時自善住故，以是義故能領大眾，此義應知。以為眾生能作上首令降伏故，以是菩薩能領大眾，諸魔不能與作障難，遠離一切諸魔業故；以有不護身口意業，畢竟得故，不畏他人說其過故；以其現見甚深之法，能答問難不怯弱故，以說法勝巧方便故。以領大眾行於大事修行諸行，不退自身善根分故。二句示現可
【現代漢語翻譯】 現代漢語譯本：這兩句話依次展示了菩薩能夠知曉對治之法的原因，展示了菩薩能夠給予對治，以及所要對治和能夠對治的法的原因。
《勝思惟梵天所問經論》卷第三 大正藏第26冊 No. 1532 《勝思惟梵天所問經論》
《勝思惟梵天所問經論》卷第四
天親菩薩造
後魏北印度三藏菩提流支譯
菩薩像這樣進入菩薩的位次之後，因為利益一切眾生的心生起，所以能夠攝受各道眾生。因此接下來講述菩薩摩訶薩以自在的心生於三有（欲界、色界、無色界），所以稱為攝取功德，用四句話來展示。以自在的力量攝取殊勝之處的眾生，雖然生於彼處，卻不被彼處所染污。以長遠的時間攝取生處，不感到疲倦。不被煩惱、業等其他力量所控制而生，自在如意地攝取生處。因為諸菩薩在一切處所生，不畏懼彼處所受的種種痛苦煩惱。菩薩像這樣爲了利益一切眾生而修行各種行為，常常作為一切眾生的首領，因此接下來講述能夠作為首領，能夠帶領大眾，能夠成就功德，用十五句話來展示這個意義。菩薩自身像佛所說的那樣，勤奮地學習修行之法，教導他人沒有過失。以長遠的時間學習禁戒，受持而不毀犯，守護謹慎而堅固。因為有這兩種功德，所以在先後之時自己能夠安住于善法之中。因為這個緣故，能夠帶領大眾，這個意義應當知曉。爲了眾生能夠作為首領，令其降伏煩惱。因為這位菩薩能夠帶領大眾，諸魔不能夠製造障礙，遠離一切諸魔的行業。因為不護惜身口意業，最終能夠得到解脫。不畏懼他人說自己的過失。因為能夠現見甚深之法，能夠回答問難而不怯懦。因為說法殊勝巧妙方便。因為帶領大眾行於大事，修行各種行為，不退失自身的善根。
【English Translation】 English version: These two sentences sequentially demonstrate the reason why Bodhisattvas can know the methods of counteraction, showing that Bodhisattvas can provide counteraction, as well as the dharma to be counteracted and the dharma that can counteract.
The Sutra on the Questions of Brahma Visnu-cintin, Volume 3 Taisho Tripitaka Volume 26, No. 1532, The Sutra on the Questions of Brahma Visnu-cintin
The Sutra on the Questions of Brahma Visnu-cintin, Volume 4
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Tripitaka Bodhiruci of Northern India during the Later Wei Dynasty
After a Bodhisattva enters the Bodhisattva position in this way, because the mind of benefiting all sentient beings arises, they can gather and embrace beings in all realms of existence. Therefore, it is next said that the Bodhisattva Mahasattva is born in the three realms of existence (the desire realm, the form realm, and the formless realm) with a mind of freedom, so it is called gathering merit, which is demonstrated in four sentences. With the power of freedom, they gather beings in excellent places, and although they are born in those places, they are not defiled by them. They gather places of birth for a long time without feeling tired. They are not controlled by afflictions, karma, or other forces, but freely and as desired gather places of birth. Because all Bodhisattvas are born in all places, they are not afraid of the various sufferings and afflictions they receive in those places. Bodhisattvas, in this way, cultivate various practices for the benefit of all sentient beings, and often act as leaders of all sentient beings. Therefore, it is next said that they can be leaders, can lead the masses, and can accomplish merits, which is demonstrated in fifteen sentences. Bodhisattvas themselves diligently learn and practice the dharma as taught by the Buddha, and teach others without fault. They study the precepts for a long time, uphold them without breaking them, and guard them carefully and firmly. Because they have these two kinds of merit, they can dwell in goodness at all times. For this reason, they can lead the masses, and this meaning should be known. In order to enable sentient beings to be leaders, they cause them to subdue afflictions. Because this Bodhisattva can lead the masses, all demons cannot create obstacles and are far away from all demonic activities. Because they do not protect their body, speech, and mind, they can ultimately attain liberation. They are not afraid of others pointing out their faults. Because they can directly see the profound dharma, they can answer questions without being timid. Because their teaching is supremely skillful and expedient. Because they lead the masses in great matters and cultivate various practices, they do not regress from their own roots of goodness.
化眾生生於明故，可化眾生離無明故能作因緣，如是次第此義應知。以諸眾生有隨順者、不隨順者，而心堅固，雖有相違、有不相違諸煩惱等，心不異故；以于眾生無差別故，為彼眾產生就一切種種功德，能受一切功德數故；以作他恩，他人不作報恩障縛，不住心故；以為除滅一切諸使，與諸眾生對治法故；以其雖為大眾圍繞而不高心故。菩薩如是自利利他修行諸行，以為成就佛法修行，是故次說為成就佛法修行功德二十九句示現此義。當知是人如須彌山以其堅固不可動者，以依一切諸勝功德無分別智，餘七地等一切分別不能動故。以依彼法一切聲聞辟支佛念不能破壞，以堅固故。以依如來內法修行，違佛法者所不能壞，以得勝力故，以入第一甚深之義法無我故。以是人得轉身勝法，依彼法故。得勝解脫，滅煩惱故。以依修行轉身得身，以一切種諸煩惱染依身滅故。以於一切諸如來所，常聞正法不厭足故。以證實際，更無境界未證可證，更不求故。以為眾生演說正法轉法輪故。以諸相好莊嚴其身住持可樂，如帝釋王為諸眾生之所樂故。以得八地中十自在力故。二句示現於九地中以依樂說辯才說法，與諸眾生相應正念，如次第說此義應知。以于菩薩第十地中得能治法善增長故，以得遠離所治障法故。所言弱者，所對治法
【現代漢語翻譯】 現代漢語譯本 爲了使眾生生於光明之中，爲了使眾生脫離無明，菩薩能夠作為因緣。應當按這樣的次第來理解這個道理。因為眾生有隨順菩薩教化的，也有不隨順的，而菩薩的內心卻很堅定，雖然有互相違背、不違背的各種煩惱等，菩薩的內心卻不會因此而改變；因為菩薩對於一切眾生沒有分別心，爲了他們成就一切種種功德，能夠接受一切功德的數量；因為菩薩行作利益他人的恩惠，不因他人不報恩而心生障礙，不執著於此；爲了滅除一切諸使（煩惱的異名），為眾生提供對治煩惱的方法；因為菩薩雖然被大眾圍繞，卻不會因此而生起驕慢之心。菩薩像這樣自利利他地修行各種行持，是爲了成就佛法修行，因此接下來講述爲了成就佛法修行的功德，用二十九句來揭示這個道理。應當知道這個人就像須彌山一樣，因為他的內心堅定不可動搖，因為他依靠一切殊勝功德的無分別智，其餘七地等一切分別念都不能動搖他。因為他依靠這種法，一切聲聞、辟支佛的念頭都不能破壞他，因為他的內心很堅定。因為他依靠如來的內在法修行，違背佛法的人不能破壞他，因為他獲得了殊勝的力量。因為他進入了第一甚深之義的法無我。因為這個人獲得了轉身的殊勝之法，依靠這種法，獲得了殊勝的解脫，滅除了煩惱。因為依靠修行轉身而獲得身，因為一切種類的煩惱染污都依靠身體而滅除。因為對於一切諸如來所說的正法，常常聽聞而不會厭倦。因為證得了實際，再也沒有未證得的境界可以證得，所以不再追求。爲了眾生演說正法，轉法輪。因為諸相好莊嚴他的身體，住持而令人喜樂，就像帝釋王一樣，為眾生所喜樂。因為獲得了八地中的十自在力。用兩句來揭示在九地中，依靠樂說辯才說法，與眾生相應的正念，應當按次第來理解這個道理。因為在菩薩的第十地中，獲得了能夠對治的法，善法得以增長，因為獲得了遠離所對治的障礙之法。所說的『弱』，是指所對治的法。
【English Translation】 English version To cause sentient beings to be born into light, to enable sentient beings to depart from ignorance, the Bodhisattva can act as a cause and condition. This meaning should be understood in this order. Because sentient beings are either compliant or non-compliant with the Bodhisattva's teachings, yet the Bodhisattva's mind remains steadfast. Although there are various afflictions that are contradictory or non-contradictory, the Bodhisattva's mind does not change because of them. Because the Bodhisattva has no discrimination towards all sentient beings, to help them achieve all kinds of merits, and is able to receive all quantities of merit. Because the Bodhisattva performs acts of kindness to benefit others, and does not become obstructed in mind if others do not reciprocate, not clinging to it. In order to eliminate all 'anusayas' (latent tendencies of defilements), providing sentient beings with methods to counteract afflictions. Because the Bodhisattva, although surrounded by the masses, does not become arrogant. The Bodhisattva, in this way, practices various conducts for both self-benefit and the benefit of others, in order to accomplish the practice of the Buddha-dharma. Therefore, what follows describes the merits of accomplishing the practice of the Buddha-dharma, revealing this meaning with twenty-nine phrases. It should be known that this person is like Mount Sumeru (the central mountain in Buddhist cosmology), because their mind is firm and immovable, because they rely on the non-discriminating wisdom of all excellent merits, and all discriminating thoughts of the other seven 'bhumis' (stages of the Bodhisattva path) cannot shake them. Because they rely on this Dharma, the thoughts of all 'sravakas' (hearers) and 'pratyekabuddhas' (solitary Buddhas) cannot destroy them, because their mind is very firm. Because they rely on the inner practice of the Tathagata (another name for Buddha), those who oppose the Buddha-dharma cannot destroy them, because they have obtained superior power. Because this person has entered the 'dharma-nairatmya' (selflessness of phenomena), which is the first and most profound meaning. Because this person has obtained the superior Dharma of transformation, relying on this Dharma, they have obtained superior liberation, eliminating afflictions. Because relying on the transformation through practice, they obtain a body, because all kinds of afflictions and defilements are eliminated through the body. Because they constantly hear the true Dharma spoken by all the Tathagatas, without ever becoming weary. Because they have realized the 'bhutakoti' (the limit of reality), there are no more unrealized realms to be realized, so they no longer seek. In order to expound the true Dharma for sentient beings, turning the Dharma wheel. Because the physical body is adorned with the major and minor marks, sustaining and being delightful, just like Indra (king of the gods), being delightful to sentient beings. Because they have obtained the ten powers of mastery in the eighth 'bhumi'. Two phrases reveal that in the ninth 'bhumi', relying on the eloquence of joyful speech to expound the Dharma, with mindfulness corresponding to sentient beings, this meaning should be understood in order. Because in the tenth 'bhumi' of the Bodhisattva, they have obtained the Dharma that can counteract, and virtuous Dharma increases, because they have obtained the Dharma of being separated from the obstacles to be counteracted. What is called 'weak' refers to the Dharma to be counteracted.
說名為弱。以諸菩薩住如是處說名佛故，以是菩薩雖有障地而無障故，以是菩薩勝住餘地諸菩薩故，以是菩薩無等地住菩薩平等，又復無等無差別等復有差別說修多羅等法無我平等一味證故。以諸菩薩住于彼處，他不能以覺觀測量故。以樂說辯說一切密無滯著故。以于無量諸佛如來無量說法而能持能受故。以不去而去，即次聞慧受大法雨，后以如實覺入所覺故。以覺彼法隨順正入徹諸法故。以入眾生八萬四千諸行門故。以如彼行與對治法不疲倦故。以是菩薩雖見世間而離世間故。以得失等世間諸法、憎愛貪恚諸使煩惱不能增長故。以彼菩薩雖有得等大利益事，而於修行諸善根分不能滅壞故。
菩薩如是修集佛法正修諸行得彼彼勝果，是故次說得果功德二十六句，示現此義。依未解成就，依色成就，依業成就，依菩薩地盡具足成就，依入佛地盡成就。如是次第此義應知。當知是人為得快愛，以諸黠慧之所愛者，以是菩薩如實證諦，是故為彼同伴侶者之所恭敬，心愛念故。以依法句、依解法相，知彼法重而供養故，如次第說。以尊重佛法者能供養故。以依中間人、以依不信佛法人，見彼菩薩有大勝事，歸依菩薩禮拜等故。以進究竟修菩薩行，余諸菩薩於此菩薩亦供養故。餘二乘人雖復進得彼二乘道，以是菩薩有勝功
【現代漢語翻譯】 現代漢語譯本： 說名為弱。因為諸菩薩安住于這樣的境界，所以被稱為佛；因為這些菩薩雖然有障礙的處所，卻沒有障礙；因為這些菩薩殊勝地安住于其他地的諸菩薩之上；因為這些菩薩沒有與他們同等的安住于菩薩的平等境界，而且沒有相等和無差別等等，又有差別，宣說修多羅（Sutra，經）等法，因為無我平等一味地證悟；因為諸菩薩安住于那個地方，他人不能用覺觀來測量；因為能樂於宣說，辯才無礙，通達一切秘密而沒有滯礙執著；因為對於無量諸佛如來的無量說法，能夠受持；因為不去而去，即刻聽聞智慧，接受大法雨，然後以如實的覺悟進入所覺悟的境界；因為覺悟那個法，隨順正入，通達諸法；因為進入眾生八萬四千種修行法門；因為像那樣修行，對於對治法不感到疲倦；因為這些菩薩雖然看見世間，卻遠離世間；因為得失等世間諸法、憎愛貪恚等煩惱不能增長；因為那些菩薩雖然有獲得大利益等事，但對於修行諸善根的部分不能滅壞。
菩薩像這樣修集佛法，正確地修行諸行，得到種種殊勝的果報，因此接下來宣說獲得果報的功德，用二十六句來示現這個意義：依靠未解成就，依靠色成就，依靠業成就，依靠菩薩地圓滿具足成就，依靠進入佛地圓滿成就。像這樣次第，這個意義應當知道。應當知道這個人是爲了得到快樂和愛，被那些聰明智慧的人所愛，因為這位菩薩如實地證悟真諦，所以被那些同伴侶者所恭敬，心中愛念；因為依靠法句，依靠理解法相，知道那個法的重要而供養，像次第所說的那樣；因為尊重佛法的人能夠供養；因為依靠中間人，依靠不信佛法的人，看見這位菩薩有大的殊勝之事，歸依菩薩，禮拜等等；因為精進究竟地修行菩薩行，其餘諸菩薩也供養這位菩薩；其餘二乘人即使精進得到那二乘道，因為這位菩薩有殊勝的功德。
【English Translation】 English version: 'Saying' is called weakness. Because all Bodhisattvas dwell in such a place, they are called Buddhas; because these Bodhisattvas, although having obstructed places, have no obstructions; because these Bodhisattvas surpass and dwell above the Bodhisattvas of other grounds; because these Bodhisattvas have no equal dwelling in the equality of Bodhisattvas, and moreover, there is no equality and no difference, and again there are differences, proclaiming Sutras (Sutra, scriptures) and other Dharmas, because of the non-self equality and one taste of enlightenment; because all Bodhisattvas dwell in that place, others cannot measure it with perception and contemplation; because they are joyful in speaking, eloquent without hindrance, and understand all secrets without stagnation or attachment; because they can uphold and receive the immeasurable teachings of immeasurable Buddhas and Tathagatas; because they go without going, immediately hearing wisdom, receiving the great Dharma rain, and then entering the perceived realm with true awakening; because they awaken to that Dharma, follow the correct entry, and thoroughly penetrate all Dharmas; because they enter the eighty-four thousand practices of sentient beings; because they are not weary of practicing like that with the antidotal Dharmas; because these Bodhisattvas, although seeing the world, are detached from the world; because worldly Dharmas such as gain and loss, and afflictions such as hatred, love, greed, and anger, cannot increase; because those Bodhisattvas, although having great benefits such as gain, cannot destroy the parts of cultivating good roots.
Bodhisattvas cultivate the Buddha-dharma in this way, correctly practicing all practices, and obtaining various superior fruits. Therefore, the merits of obtaining the fruits are stated next, showing this meaning with twenty-six sentences: relying on unachieved accomplishment, relying on form accomplishment, relying on karma accomplishment, relying on the complete accomplishment of the Bodhisattva ground, relying on the complete accomplishment of entering the Buddha ground. In this order, this meaning should be known. It should be known that this person is to obtain happiness and love, and is loved by those who are clever and wise, because this Bodhisattva truly realizes the truth, so he is respected by those companions, with love and affection in their hearts; because relying on the Dharma verses, relying on understanding the Dharma characteristics, knowing the importance of that Dharma and making offerings, as stated in order; because those who respect the Buddha-dharma can make offerings; because relying on intermediate people, relying on those who do not believe in the Buddha-dharma, seeing that this Bodhisattva has great and superior things, they take refuge in the Bodhisattva, prostrate, and so on; because diligently and ultimately practicing the Bodhisattva path, the other Bodhisattvas also make offerings to this Bodhisattva; even if the other two vehicles diligently attain those two vehicle paths, because this Bodhisattva has superior merits.
德，為彼二乘人求此功德故，以是菩薩依彼勝行不求小乘故。此是心成就得果功德相。
當知是人為不諂曲，以無點污諂曲法者，以離世間有為法相諸諂曲故。以其能生世間歡喜去來坐臥諸威儀故，以成就妙色形相上下故，以威具足為諸世間生尊重故，以身具足三十二相故，以彼菩薩八十種好一切種種身顯現故。此是色成就得果功德相。
依佛法僧等住持業成就得果功德相。
是人諸佛見者，以一切佛皆現見故、即是彼佛諸功德故、如實見故。以得現見如來法身故，以得無量證法受位故，以軟中上得法忍故。言軟忍者於七地中，言中忍者八九地中，言上忍者第十地中。此是菩薩地盡具足成就得果功德相。
是人滿足道場者，以證一切種一切功德皆滿足故，是人能降伏眾魔，乃至是人能作佛所作事者，以降伏魔，如是次第依作眾生利益應知。此是入佛地成就得果功德相。
不驚等者，云何為驚？以聞深法謂為異道故名為驚。因彼驚故，轉更增上相續不斷，名增上驚。驚不斷絕相應執著，名上上驚。以墮驚怖中故、以在驚怖故、以怖無物故，如是次第彼人不驚、不增上驚、不上上驚，此義應知。說彼功德猶不可盡者，依如說修行七種功德種種差別不可數故。佛菩提者，如先所說以彼菩提難
【現代漢語翻譯】 現代漢語譯本：德，是爲了那些二乘人（聲聞乘和緣覺乘）求取這種功德，因為這位菩薩依仗殊勝的菩薩行而不求小乘的緣故。這是心成就而得到的果報功德之相。 應當知道這個人是不諂媚虛偽的，因為他沒有絲毫的污點和諂曲之法，因為他遠離了世間有為法所顯現的各種諂曲。因為他能夠使世間眾生歡喜，行住坐臥都具足威儀，因為他成就了美妙的色身形相，上下端正，因為他威儀具足，為世間眾生所尊重，因為他身具足三十二相，因為這位菩薩有八十種好，一切種種身相都顯現出來。這是色身成就而得到的果報功德之相。 依仗佛、法、僧等住持正法的事業成就而得到的果報功德之相。 這個人是諸佛所見的，因為一切諸佛都能現見他的緣故，即是說他具有諸佛的功德，如實地見到了真理。因為他已經證得了如來的法身，因為他已經獲得了無量證法的受位，因為他獲得了軟、中、上三種法忍。所謂軟忍，是指在七地菩薩中；所謂中忍，是指八地和九地菩薩中；所謂上忍，是指十地菩薩中。這是菩薩地盡具足成就而得到的果報功德之相。 這個人滿足了道場，因為他證得了一切種智和一切功德都圓滿具足的緣故。這個人能夠降伏一切眾魔，乃至這個人能夠做佛所做的事情，以降伏眾魔開始，像這樣依次地利益眾生應當知曉。這是進入佛地成就而得到的果報功德之相。 不驚等，什麼是驚？因為聽到甚深佛法，卻認為是外道，所以叫做驚。因為這種驚嚇的緣故，轉而更加增上相續不斷，叫做增上驚。驚嚇不斷絕，相應執著，叫做上上驚。因為墮落在驚怖之中，因為處在驚怖之中，因為害怕沒有實物，像這樣依次地，這個人不驚、不增上驚、不上上驚，這個道理應當知曉。說他的功德仍然不可窮盡，是因為依如所說修行七種功德，種種差別不可計數。佛菩提，如先前所說，因為這種菩提難以獲得。
【English Translation】 English version: 'Virtue' is for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who seek this merit, because this Bodhisattva relies on superior Bodhisattva practices and does not seek the Lesser Vehicle. This is the aspect of the merit of achieving fruition through the mind. It should be known that this person is not deceitful or hypocritical, because they have no trace of defilement or deceitful practices, because they are far from all forms of deceit manifested by conditioned phenomena of the world. Because they can bring joy to sentient beings, and their deportment in walking, standing, sitting, and lying down is complete with dignity, because they have achieved a beautiful form, upright and balanced, because their dignity is complete, earning the respect of all beings, because their body is endowed with the thirty-two major marks, because this Bodhisattva has the eighty minor marks, and all kinds of bodily manifestations are revealed. This is the aspect of the merit of achieving fruition through the body. Relying on the activities of upholding the Dharma by the Buddha, Dharma, and Sangha, one achieves the merit of fruition. This person is seen by all Buddhas, because all Buddhas can directly perceive them, that is, they possess the merits of the Buddhas, and they have truly seen the truth. Because they have attained the Dharmakāya (Dharma Body) of the Tathāgata, because they have obtained the position of receiving immeasurable Dharma, because they have obtained the forbearance of the Dharma in soft, medium, and superior ways. 'Soft forbearance' refers to the seventh Bhumi (stage) of a Bodhisattva; 'medium forbearance' refers to the eighth and ninth Bhumis; 'superior forbearance' refers to the tenth Bhumi. This is the aspect of the merit of achieving fruition through the complete attainment of the Bodhisattva's Bhumis. This person has fulfilled the Bodhimaṇḍa (place of enlightenment), because they have realized all kinds of wisdom and all merits are fully complete. This person can subdue all demons, and even this person can do what the Buddha does, starting with subduing demons, and in this order, one should know how to benefit sentient beings. This is the aspect of the merit of achieving fruition through entering the Buddha Bhumi. 'Without fear, etc.' What is fear? It is called fear because when hearing profound Dharma, one considers it to be an external path. Because of this fear, it turns into further increasing and continuous succession, called increasing fear. Fear that is not interrupted, corresponding attachment, is called supreme fear. Because of falling into fear, because of being in fear, because of fearing nothingness, in this order, this person is without fear, without increasing fear, without supreme fear, this meaning should be known. Saying that their merits are still inexhaustible is because, according to what is said, cultivating the seven kinds of merits, the various differences are countless. Buddha's Bodhi (enlightenment), as previously said, because this Bodhi is difficult to obtain.
可知故，難見難覺二句示現。以出世間智、依出世間智得智境界，余世間智則不能知彼境界故。言能信者，依取受持、讀誦、解釋、能自隨法如說修行，為令他知，故名為信。所謂令他如實修行巧方便智，此義應知。信取受持讀誦說等所有功德不可稱量，以是一切智境界故。
次依梵天不能盡知彼具足智。如經「爾時如來告勝思惟大梵天言：梵天！汝少分知彼諸菩薩摩訶薩色及功德而讚歎之」故。此依何義？以依贊嘆、以依功德、以依於事，如是次第依甚深義說，謂于義中句中字中甚深應知。示現知彼進趣去處，知深意故。此以何義？知深意者，知能說者說法意故。示現依量相應法故，前後義法相應知。以不隨順文字義故，以依于義不依字故，以依正問依正語故。以五種力修行說故，是故即說五力言語名為樂說，此義應知。此五力者，云何名力？以有四種力相應故。何等為四？一者住持佛所作力；二者降伏一切諸外道力；三者能知一切魔業，知已則能遠離彼力；四者三乘畢竟取力。于彼法中一一相應，以依彼法如來能說善相應故。此五力者，依五甚深說。何等為五？一者依相甚深；二者依意甚深；三者依時處甚深；四者依進取甚深；五者依常說法隨順甚深。如是次第。
依相甚深者，一切諸法三世等差別
【現代漢語翻譯】 現代漢語譯本：可知故，『難見難覺』二句是佛的示現。因為只有用出世間的智慧、依靠出世間的智慧才能獲得智慧的境界，其餘世間的智慧則不能瞭解那種境界。所說的『能信者』，是指依靠接受、領會、奉持、讀誦、解釋佛法，能夠自己遵循佛法如所說的那樣修行，爲了使他人也能瞭解佛法，所以稱為『信』。這裡所說的使他人如實修行佛法的巧妙方便智慧，這個意義應當瞭解。相信、接受、領會、奉持、讀誦、解說佛法等所產生的所有功德是不可稱量的，因為這是一切智慧的境界。
其次，依據梵天也不能完全瞭解佛的具足智慧。如經文所說：『那時，如來告訴勝思惟大梵天說：梵天！你只少部分地瞭解那些菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的色身和功德而讚歎他們。』因此，這是依據什麼意義說的呢？這是依據讚歎、依據功德、依據於事，像這樣依次依據甚深的意義來說的，即對於意義、句子、文字中的甚深含義應當瞭解。佛示現知道他們進趣的去處，因為知道深遠的意義。這是依據什麼意義呢？知道深遠的意義，就是知道能說法者說法的意圖。佛示現依據量相應的法，所以前後意義和法應當相互對應地瞭解。因為不隨順文字的表面意義，而是依據于義而不拘泥於字面，因為依據正確的提問而說出正確的回答。因為用五種力修行和說法，所以就說這五種力的言語名為樂說，這個意義應當瞭解。這五種力，怎樣稱為力呢？因為有四種力相互配合的緣故。是哪四種呢？一是住持佛所作的力；二是降伏一切外道的力；三是能夠了解一切魔的作為，瞭解之後就能遠離那些魔力的力；四是三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）畢竟證取的力。在那些法中一一相應，因為依據那些法如來能夠很好地相應而說。這五種力，依據五種甚深來說。哪五種呢？一是依據相甚深；二是依據意甚深；三是依據時處甚深；四是依據進取甚深；五是依據常說法隨順甚深。像這樣的順序。
依據相甚深，就是一切諸法在過去、現在、未來三世等方面的差別。
【English Translation】 English version: It is knowable, hence the two phrases 'difficult to see and difficult to perceive' are manifestations. Because only with supramundane wisdom and relying on supramundane wisdom can one attain the realm of wisdom; other mundane wisdoms cannot know that realm. The 'one who can believe' refers to relying on accepting, embracing, upholding, reciting, and explaining the Dharma, being able to follow the Dharma and practice as it is said, and for the sake of enabling others to know the Dharma, hence it is called 'belief'. The skillful and expedient wisdom of enabling others to truly practice the Dharma, this meaning should be understood. The merits of believing, accepting, embracing, upholding, reciting, and explaining the Dharma are immeasurable, because it is the realm of all wisdom.
Secondly, even Brahmā (brahman, the creator god) cannot fully know the Buddha's complete wisdom. As the scripture says: 'At that time, the Tathāgata (tathāgata, thus-gone one) told the Great Brahmā Superior Thought: Brahmā! You know only a small part of the form and merits of those Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) and praise them.' Therefore, based on what meaning is this said? It is based on praise, based on merit, based on the matter, in this way, it is spoken in accordance with profound meanings, that is, the profound meanings in meaning, sentence, and word should be understood. The Buddha manifests knowing the place they are progressing towards, because he knows the profound meaning. Based on what meaning is this? Knowing the profound meaning is knowing the intention of the one who speaks the Dharma. The Buddha manifests relying on measure-corresponding Dharma, so the preceding and following meanings and Dharma should be understood correspondingly. Because it does not follow the superficial meaning of the words, but relies on the meaning and does not adhere to the literal words, because it relies on correct questions and speaks correct answers. Because of practicing and speaking with the five powers, therefore, the speech of these five powers is called eloquent speech, this meaning should be understood. These five powers, how are they called powers? Because there are four powers that correspond to each other. What are the four? First, the power of upholding what the Buddha has done; second, the power of subduing all heretics; third, the power of being able to know all the actions of Māra (māra, the evil one), and after knowing them, being able to stay away from those powers; fourth, the power of ultimately attaining the three vehicles (triyāna, śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna). In those Dharmas, they correspond one by one, because relying on those Dharmas, the Tathāgata can speak well in correspondence. These five powers are spoken based on five profundities. What are the five? First, based on the profundity of characteristics; second, based on the profundity of intention; third, based on the profundity of time and place; fourth, based on the profundity of progress; fifth, based on the profundity of constantly speaking Dharma in accordance. In such an order.
Relying on the profundity of characteristics is the difference between all Dharmas in the past, present, and future.
相難覺故。過去等法依四種說：一者依事說；二者依對對治說；三者依世諦義說；四者依進取乘差別說。此義云何？依事說者，謂三世事以說三世事相法故。三世事者，所謂過去、未來、現在，即此名為說三世記。以依如來無障礙智說三世事，名三世記。依對對治說者，所治煩惱染、能治法清凈，及彼煩惱二種差別，謂善、不善差別。善法亦有二種差別，謂世間、出世間差別。世間復有二種差別，謂有漏、無漏差別。有漏亦有二種差別，謂有過、無過差別。無過亦有二種差別，謂有為、無為差別。依世諦義說者，依假名名字說我眾生等差別相故。依進取乘差別說者，得第一義證真如正智，依清凈故。如次第證，如是進取世間、涅槃。此明何義？世間之人所進取者，即是世間；二乘攝取異地證法以為涅槃，以取寂滅際涅槃故；諸菩薩摩訶薩不住二處故。
為彼初力說不執著無過失故，說幻等喻。此明何義？如幻所作象等身體皆不成就，如是言語所說諸法色等身體不成就故。如夢中夢見受用種種境界，而彼夢中種種境界顛倒故。見如是言說所用法義、受法樂門惟是虛妄分別故，有如彼響聲言語說身虛空中間而無住處，如是說法言語音聲，第一義諦中無住善住故。猶如彼影現見唯相，雖見有色種種形相，而諸形相等共
【現代漢語翻譯】 現代漢語譯本：因為難以覺察的緣故。對於過去等法，依據四種方式進行解說：第一種是依據事相解說；第二種是依據對治（煩惱）解說；第三種是依據世俗諦的意義解說；第四種是依據進取乘的差別解說。這些意義是什麼呢？ 依據事相解說，是指通過解說三世（過去、現在、未來）的事相法來說明三世之事。所謂三世之事，就是過去、未來、現在，這就叫做解說三世的記別。因為是依據如來的無障礙智慧來說明三世之事，所以稱為三世記。 依據對治解說，是指所要對治的煩惱染污，以及能夠對治的清凈法，以及煩惱的兩種差別，即善與不善的差別。善法也有兩種差別，即世間和出世間的差別。世間法又有兩種差別，即有漏和無漏的差別。有漏法也有兩種差別，即有過和無過的差別。無過法也有兩種差別，即有為和無為的差別。 依據世俗諦的意義解說，是指依據假名名字來說明我、眾生等的差別相。 依據進取乘的差別解說，是指獲得第一義的證悟，證得真如正智，這是因為清凈的緣故。如次第地證悟，這樣進取世間和涅槃。這說明了什麼意義呢？世間之人所進取的就是世間；二乘（聲聞乘和緣覺乘）攝取異地的證法作為涅槃，因為他們取的是寂滅際的涅槃；而諸菩薩摩訶薩不住于這兩種處所。 爲了對那些初學者說不執著于無過失，所以說了幻等譬喻。這說明了什麼意義呢？就像幻術所變現的象等身體都不真實成就一樣，語言所說的諸法（色等）的身體也不真實成就。就像在夢中夢見受用種種境界，而那些夢中的種種境界都是顛倒的。 見到像這樣言語所使用的法義、受用法的快樂之門都只是虛妄分別，就像那回響的聲音在虛空中間而沒有住處一樣，說法言語音聲，在第一義諦中沒有安住和善住。猶如那影像顯現所見到的只是表相，雖然見到有色的種種形相，而諸形相等等
【English Translation】 English version: Because it is difficult to perceive. The laws of the past, etc., are explained in four ways: first, according to events; second, according to the treatment of afflictions; third, according to the meaning of conventional truth; and fourth, according to the differences in the progressive vehicles. What are these meanings? Explaining according to events means explaining the affairs of the three times (past, present, and future) by explaining the characteristics of the laws of the three times. The affairs of the three times are the past, the future, and the present, which is called explaining the records of the three times. Because the affairs of the three times are explained according to the unobstructed wisdom of the Tathagata (如來), it is called the record of the three times. Explaining according to treatment means the defilement of afflictions to be treated, the pure Dharma (法) that can treat them, and the two differences of those afflictions, namely the difference between good and evil. There are also two differences in good Dharma, namely the difference between mundane and supramundane. There are also two differences in the mundane, namely the difference between with outflows (有漏) and without outflows (無漏). There are also two differences in with outflows, namely the difference between with fault and without fault. There are also two differences in without fault, namely the difference between conditioned and unconditioned. Explaining according to the meaning of conventional truth means explaining the differences in 'I' (我), sentient beings (眾生), etc., according to provisional names. Explaining according to the differences in the progressive vehicles means attaining the first meaning of enlightenment, attaining true suchness (真如) and correct wisdom (正智), because of purity. Attaining enlightenment in sequence, thus progressing towards the mundane and Nirvana (涅槃). What does this explain? What worldly people progress towards is the mundane; the two vehicles (聲聞乘 and 緣覺乘) take the Dharma of different stages of realization as Nirvana, because they take the Nirvana of cessation; while the Bodhisattvas (菩薩) Mahasattvas (摩訶薩) do not abide in these two places. To tell those beginners not to be attached to faultlessness, metaphors such as illusion are used. What does this explain? Just as the bodies of elephants, etc., created by illusion are not truly accomplished, so the bodies of the Dharmas (色 etc.) spoken by language are not truly accomplished. Just as in a dream one dreams of enjoying various realms, but those various realms in the dream are inverted. Seeing that the meaning of the Dharma used by such speech, and the gate of enjoying the Dharma, are only false discriminations, just as the sound of an echo is in the middle of the empty space and has no dwelling place, the speech and sound of the Dharma have no abiding and good abiding in the first meaning of truth. Just as the appearance seen in an image is only an appearance, although various forms of color are seen, all the forms etc.
彼法體非是相應。而依彼法隨順而生如是言語，說一切法亦唯是相，雖有種種名字差別，而諸名字共所說法非是相應，而依彼法隨順相故。如以眾印印于泥等見第二印，而諸印體不轉不入，而如是見如是言語說于諸法。雖因言語聞色等義差別異相，而諸言語不在法義而如是聞故。如彼陽焰實無水身而亦見水，如是言語說于諸法，無如所說諸法體相，而亦見彼種種諸法故。如彼虛空本來不生本來不滅，雖以言語說于虛空，而彼虛空無體可說，如是言語說於法義，第一義諦無可說體故，以一切法無彼言語可以說故，如是說法無一說法，以彼說法如幻等故。故以幻等譬喻示現。
如是不著言說法義，得無障礙智樂說辯才是名利益，此義應知。此明何義？一切言語法，不離法界說、不差別法界說。此以何義？一切說法色等差別不離法界，以說法界和合故，以說色等諸法差別而不執著故。
依意甚深者，以依如來六種密意，能知如來有甚深意，此義應知。何等名為六種密意？一者念密意；二者無說密意；三者對對治密意；四者法密意；五者心密意；六者字轉密意。「梵天！如來或染法說凈」等，此示現念密意。此以何義？以不見煩惱染法體故、以堅執著凈法體故、以染正念染凈無體故。以不搖動執著此是染法體相故
【現代漢語翻譯】 現代漢語譯本： 彼法體並非是相應的。而是依據彼法隨順而生起這樣的言語，說一切法也僅僅是相，雖然有種種名字的差別，但是這些名字共同所說的法並非是相應的，而是依據彼法隨順相的緣故。比如用許多印章蓋在泥土上，看到第二個印章，但是這些印章的本體並沒有轉移或進入泥土，而是像這樣看到，像這樣言語，說于諸法。雖然因為言語而聽到色等義的差別異相，但是這些言語並不在法義之中，而是像這樣聽到的緣故。比如陽焰實際上沒有水的本體，卻也看到水，像這樣言語說于諸法，沒有像所說的諸法本體和相狀，卻也看到種種諸法的緣故。比如虛空本來不生本來不滅，雖然用言語說于虛空，但是那個虛空沒有本體可以述說，像這樣言語說於法義，第一義諦沒有可以述說的本體的緣故，因為一切法沒有那些言語可以述說的緣故，像這樣說法沒有一種說法，因為那些說法如同幻象等。所以用幻象等譬喻來示現。 像這樣不執著言說法義，得到無障礙的智慧和樂說辯才，這叫做利益，這個道理應該知道。這說明什麼道理？一切言語法，不離開法界來說，不差別法界來說。這是什麼道理？一切說法，色等差別不離開法界，因為說法界和合的緣故，因為說色等諸法差別而不執著的緣故。 依據意甚深，是因為依據如來的六種密意，能夠知道如來有甚深的意圖，這個道理應該知道。什麼叫做六種密意？一是念密意；二是無說密意；三是對治密意；四是法密意；五是心密意；六是字轉密意。『梵天（Brahma，印度教的創造之神）！如來說染法說凈』等，這示現的是念密意。這是什麼道理？因為不見煩惱染法的本體的緣故，因為堅固執著凈法的本體的緣故，因為染的正念，染和凈都沒有本體的緣故。因為不搖動地執著這是染法的本體和相狀的緣故。
【English Translation】 English version: That Dharma-body is not corresponding. Rather, based on that Dharma, such speech arises in accordance, saying that all Dharmas are merely appearances. Although there are various differences in names, the Dharmas spoken of in common by these names are not corresponding, but are based on the aspect of following that Dharma. For example, when many seals are stamped on mud, and a second seal is seen, the bodies of these seals do not transfer or enter the mud. It is seen and spoken of in this way regarding all Dharmas. Although, due to speech, the differences in meaning of form (色, rupa) and other things are heard, these speeches are not within the meaning of the Dharma, but are heard in this way. Just as a mirage has no actual water body but water is still seen, so speech speaks of all Dharmas, without the body or appearance of the Dharmas as spoken of, yet various Dharmas are still seen. Just as space is originally unborn and originally unextinguished, although speech speaks of space, that space has no body that can be spoken of. Likewise, speech speaks of the meaning of Dharma, but the ultimate truth (第一義諦, paramārtha-satya) has no body that can be spoken of, because all Dharmas have no speech that can speak of them. Thus, this Dharma has no single Dharma to speak of, because that Dharma is like illusion (幻, māyā) and so on. Therefore, it is shown through metaphors such as illusion. Thus, not being attached to the meaning of speech and Dharma, obtaining unobstructed wisdom and the eloquence of joyful speech is called benefit. This meaning should be known. What meaning does this clarify? All speech and Dharma do not depart from the Dharma-realm (法界, dharma-dhātu) in speaking, and do not differentiate the Dharma-realm in speaking. What is the meaning of this? All speech, the differences in form and so on, do not depart from the Dharma-realm, because the Dharma-realm is spoken of as a whole, because the differences in Dharmas such as form are spoken of without attachment. Relying on the profound meaning is because, by relying on the six hidden meanings of the Tathagata (如來, Thus Come One), one can know that the Tathagata has profound intentions. This meaning should be known. What are the six hidden meanings? First is the hidden meaning of thought; second is the hidden meaning of non-speaking; third is the hidden meaning of counteracting; fourth is the hidden meaning of Dharma; fifth is the hidden meaning of mind; sixth is the hidden meaning of the turning of words. 'Brahma (梵天, Hindu god of creation)! The Tathagata speaks of purity in terms of defilement,' etc., this shows the hidden meaning of thought. What is the meaning of this? Because the body of defiled Dharmas of affliction is not seen, because the body of pure Dharmas is firmly adhered to, because with the correct thought of defilement, neither defilement nor purity has a body. Because one unshakeably clings to this as the body and appearance of defiled Dharmas.
、以心搖動執著此是凈法體相故、以彼染法雖非正念而彼染法不成染法故，是名如來念密意。「複次梵天！我依佈施即示涅槃」等，此示現無說密意。此以何義？以佛無起心而說諸法。以一切法無如是力，能從此世轉至彼世，我法無體，是故無有一法可轉。以是義故，無一毫法轉至異世。是故依施說得涅槃，無有是處。是名如來無說密意。
「持戒乃至般若以示現涅槃」，此明何義？此明對對治密意。此以何義？以斷戒等所治之法，依波羅蜜樂行行故，說持戒等名為涅槃。以斷能起破戒煩惱身口意等不行惡行故，以離一切殺害等心依彼害心空故，以不復生忍辱心故，以離懈怠常修精進為增長善為滅惡行，無如是心；為善不增長惡行不滅，無如是心故。又復更無搖動心故，以無覺觀故。此以何義？以離一切搖動心故，以無分別散亂心故。以離一切所見境界，是故不生我已得心，以無所得而名為得，以不見法故。是名如來對對治密意。
「貪慾是實際法性，無慾相故，乃至愚癡是實際法性無癡，離於真如貪等實際等無故」，示現法密意。此明何義？實際法性無癡相故，此示現法密意。此以何義？以離真如，貪等實際等無法可說故，此義應知。是名如來法密意。「世間是涅槃無退無生故，乃至虛妄是實語，為增
【現代漢語翻譯】 現代漢語譯本：『因為內心動搖執著於此是清凈法體的表相，所以這樣說；因為那些染污法雖然不是正念，但那些染污法不能成為染污法，所以這叫做如來的唸的密意。』『再者，梵天！我依靠佈施就顯示涅槃』等等，這顯示了無說的密意。這用什麼意義來解釋呢？因為佛沒有生起心而說諸法。因為一切法沒有這樣的力量，能從此世轉移到彼世，我的法沒有自體，所以沒有一個法可以轉移。因為這個緣故，沒有一毫的法轉移到異世。所以依靠佈施說得到涅槃，沒有這樣的道理。這叫做如來的無說密意。 『持戒乃至般若以示現涅槃』，這說明什麼意義？這說明對治的密意。這用什麼意義來解釋呢？因為斷除戒等所要對治的法，依靠波羅蜜的樂行來修行，所以說持戒等名為涅槃。因為斷除能生起破戒煩惱的身口意等，不行惡行，因為遠離一切殺害等心，依靠那些害心的空性，因為不再生起忍辱心，因為遠離懈怠，常常修習精進，爲了增長善，爲了滅除惡行，沒有這樣的心；爲了善不增長，惡行不滅除，沒有這樣的心。又不再有動搖的心，因為沒有覺觀的緣故。這用什麼意義來解釋呢？因為遠離一切動搖的心，因為沒有分別散亂的心。因為遠離一切所見的境界，所以不生起『我已經得到』的心，因為沒有所得而名為得，因為不見法的緣故。這叫做如來對對治的密意。 『貪慾是實際法性，沒有欲的相狀的緣故，乃至愚癡是實際法性，沒有愚癡，遠離於真如，貪等實際等沒有的緣故』，顯示了法的密意。這說明什麼意義？實際法性沒有愚癡的相狀的緣故，這顯示了法的密意。這用什麼意義來解釋呢？因為遠離真如，貪等實際等沒有法可以說，這個意義應該知道。這叫做如來的法的密意。『世間是涅槃，沒有退轉沒有生起的緣故，乃至虛妄是實語，爲了增』
【English Translation】 English version: 'Because the mind wavers and clings to the appearance of this being a pure Dharma body, it is said so; because those defiled Dharmas, although not right mindfulness, cannot become defiled Dharmas, therefore it is called the Tathagata's secret intention of mindfulness.' 'Furthermore, Brahma! I show Nirvana by relying on generosity,' etc., this shows the secret intention of non-speaking. What meaning does this have? Because the Buddha does not generate a mind when speaking of all Dharmas. Because all Dharmas do not have such power to transfer from this world to that world, my Dharma has no self-nature, so there is not a single Dharma that can be transferred. For this reason, not a single hair of Dharma is transferred to another world. Therefore, there is no such reason to say that Nirvana is attained by relying on generosity. This is called the Tathagata's secret intention of non-speaking. 'Holding precepts, even Prajna (wisdom), shows Nirvana,' what meaning does this explain? This explains the secret intention of counteracting. What meaning does this have? Because the Dharmas to be counteracted by breaking precepts, etc., are practiced by relying on the joyful practice of Paramita (perfection), therefore holding precepts, etc., is called Nirvana. Because the body, speech, and mind, etc., that can generate the afflictions of breaking precepts are cut off, and evil deeds are not performed, because of being away from all thoughts of killing, etc., relying on the emptiness of those harmful thoughts, because the mind of forbearance is no longer generated, because of being away from laziness, constantly practicing diligence, in order to increase good, in order to eliminate evil deeds, there is no such mind; in order for good not to increase and evil deeds not to be eliminated, there is no such mind. Furthermore, there is no longer a wavering mind, because there is no perception. What meaning does this have? Because of being away from all wavering minds, because there is no discriminating and distracted mind. Because of being away from all seen realms, therefore the mind 'I have attained' does not arise, because there is no attainment, it is called attainment, because the Dharma is not seen. This is called the Tathagata's secret intention of counteracting. 'Greed is the actual Dharma-nature, because there is no appearance of desire, even ignorance is the actual Dharma-nature, there is no ignorance, being away from Suchness (Tathata), greed, etc., the actual, etc., do not exist,' showing the secret intention of Dharma. What meaning does this explain? The actual Dharma-nature has no appearance of ignorance, therefore this shows the secret intention of Dharma. What meaning does this have? Because being away from Suchness, greed, etc., the actual, etc., there is no Dharma that can be spoken of, this meaning should be known. This is called the Tathagata's secret intention of Dharma. 'The world is Nirvana, because there is no regression and no arising, even falsehood is true speech, in order to increase'
上慢人故」，此示現心密意。此以何義？以解世間本來不生、本來不滅即是涅槃。執著涅槃涅槃身體，如是取相，以此心過即是世間。實言語者，依言語說門，若見是實即是虛妄。言虛妄者，是我慢人，虛妄分別以之為實，取于實相而不實故。是名如來心密意。「複次梵天！如來以隨意故，或自說言我是說常邊者」等，此示現字轉密意。此以何義？以說涅槃等是常法故，以說煩惱等諸染法故，以說斷貪等諸使煩惱故，以說無有惡行作故，以說無有身等業故，以見一切戲論諸邪見故，以一切智不隨他因緣故，以證無為涅槃法界故，以不依業煩惱一切趣中生無生縛故，以得畢竟斷愛業故，以不住三界不屬三界故。如經「而如來無有如此諸事故」。此以何義？此以如來依常邊等無常等見故。又言無有如此諸事者，以佛法中無如是說，如是所說不可見故。「梵天當知，是為如來隨意。以依何意，憍慢眾生能捨我慢」者，此明何義？即于向來所說法中示現，異義執著，如名，義亦如是故。「梵天！若菩薩知如來隨行方便說」者，依離如是名義執著，次下復說。此以何義？以說法中有二種行：一者字行；二者義行。此明何義？如是名字于義中行、如是義于名字中行，此是如來甚深之意。依此深意，如是善知巧方便相字義行智應知。
【現代漢語翻譯】 現代漢語譯本：'因為傲慢之人'，這顯示瞭如來的心之密意。這是什麼意思呢？因為理解世間本來不生、本來不滅就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。如果執著于涅槃的身體，像這樣執取表相，這種心念的過失就是世間。真正的言語，是依據言語的表達方式，如果把所見認為是真實的，那就是虛妄。說虛妄，是指那些傲慢之人，虛妄地分別，卻把虛妄當作真實，執取于實相，但那並非真實。這叫做如來的心之密意。'再者，梵天（Brahma，印度教的創世神）！如來因為隨順眾生的意願，有時會自己說我是說常邊者'等等，這顯示了文字轉變的密意。這是什麼意思呢？因為說涅槃等是常法，因為說煩惱等各種染污法，因為說斷除貪慾等各種煩惱，因為說沒有惡行，因為說沒有身等業，因為看清一切戲論和各種邪見，因為一切智慧不隨順其他因緣，因為證悟了無為的涅槃法界，因為不依賴業和煩惱在一切輪迴中受生和束縛，因為得到了徹底斷除愛慾和業力的結果，因為不住於三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）不屬於三界。正如經文所說：'而如來沒有這樣的事情'。這是什麼意思呢？這是因為如來依據常邊等，沒有無常等的見解。又說沒有這樣的事情，是因為佛法中沒有這樣的說法，這樣所說的是不可見的。'梵天，應當知道，這是如來隨順眾生的意願。依據什麼意圖，才能讓驕慢的眾生捨棄我慢呢？'，這說明什麼意思呢？就是在向來所說的法中顯示，不同的意義執著，如名字，意義也是這樣。'梵天！如果菩薩知道如來隨順眾生的根器而方便說法'，是依據遠離這樣的名義執著，接下來又說。這是什麼意思呢？因為說法中有兩種行為：一是文字上的行為；二是義理上的行為。這說明什麼意思呢？就像名字在義理中執行，就像義理在名字中執行，這就是如來甚深的意思。依據這個深意，應該知道善巧方便地瞭解文字和義理的行為智慧。
【English Translation】 English version: 'Because of arrogant people', this demonstrates the secret intention of the Tathagata's (Tathagata, meaning 'the one who has thus gone' or 'the one who has thus come', an epithet of the Buddha) mind. What does this mean? Because understanding that the world is originally unborn and originally unextinguished is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). If one clings to the body of Nirvana, taking form in this way, the fault of this mind is the world. True speech relies on the means of expression of language; if what is seen is regarded as real, then it is false. Saying 'false' refers to those arrogant people who falsely discriminate, yet take the false as real, clinging to the real aspect, but it is not real. This is called the secret intention of the Tathagata's mind. 'Furthermore, Brahma (Brahma, the Hindu god of creation)! The Tathagata, because of following the wishes of sentient beings, sometimes says himself that I am the one who speaks of the side of permanence,' etc., this demonstrates the secret intention of the transformation of words. What does this mean? Because saying that Nirvana etc. are permanent dharmas (Dharma, meaning the teachings of the Buddha), because saying that afflictions etc. are various defiled dharmas, because saying to cut off greed etc. are various afflictions, because saying there is no evil conduct, because saying there is no karma (Karma, the principle of cause and effect) of body etc., because seeing through all playful discussions and various wrong views, because all wisdom does not follow other causes and conditions, because realizing the unconditioned realm of Nirvana, because not relying on karma and afflictions to be born and bound in all realms of existence, because obtaining the result of completely cutting off desire and karma, because not dwelling in the three realms (Trailokya, the desire realm, the form realm, and the formless realm in Buddhist cosmology) and not belonging to the three realms. As the sutra (Sutra, a Buddhist scripture) says: 'But the Tathagata does not have such things.' What does this mean? This is because the Tathagata, based on the side of permanence etc., does not have views of impermanence etc. Furthermore, saying that there are no such things is because there is no such saying in the Buddha's Dharma; what is said in this way is invisible. 'Brahma, you should know that this is the Tathagata following the wishes of sentient beings. Based on what intention can arrogant beings abandon their arrogance?', what does this mean? It is to show in the Dharma that has been spoken of all along, different clinging to meanings, like names, the meanings are also like this. 'Brahma! If a Bodhisattva (Bodhisattva, a being who is on the path to Buddhahood) knows that the Tathagata speaks expediently according to the capacities of sentient beings,' is based on being away from such clinging to names and meanings, and then speaks again. What does this mean? Because there are two kinds of actions in speaking Dharma: one is the action of words; the other is the action of meaning. What does this mean? Just as names act in meaning, just as meaning acts in names, this is the profound intention of the Tathagata. Based on this profound intention, one should know the wisdom of skillfully and expediently understanding the actions of words and meanings.
此行即名為行，菩薩進取如意行故。如彼所說甚深之意，善巧方便集諸法故，則能善知一切所說種種諸法，是故菩薩能于諸佛一切說法言語音聲不驚不怖，應如是知。以諸眾生隨種種心，是故菩薩依彼方便則能信受。聞佛出世不出世等，以異異相如彼出世不出世等一一示現，不執不著，以巧方便令彼眾生信入諸法故。以可化眾生身不淳熟，令彼眾生身淳熟故，為說淺法依樂示樂；為身受樂身淳熟故，為說深法。是故次第依時說法，此義應知。應云何知？先為眾生說粗淺法。此明何義？攝取因果故、攝取彼觀故、攝取彼業故。以教化方便攝取眾生故、攝取修行故、攝取修行果故。佈施得大富乃至慧舍諸煩惱者，依善法修行攝取因果也。以忍為對對治醜陋，以忍能生歡喜心故，以忍能作端正因故。以聞慧等勤修諸行，能作智因故，以過苦苦因故。以慧如實觀能離諸煩惱，以諸煩惱因散滅不集故。又此聞慧行修善法觀，何者是觀因？以多聞慧為攝彼觀故，攝取彼觀也。修行身等行，攝取十善業道，依十種業攝取天人中成就諸功德故，攝取彼業也。無量攝取業憐愍眾生故，以教化方便攝取眾生也。攝取眾生淳熟方便，以依止奢摩他修行一切善法，是故奢摩他得毗婆舍那修行故，攝取修行也。以依三乘得三乘涅槃故，攝取修行果
【現代漢語翻譯】 現代漢語譯本： 此行即名為行，因為菩薩精進修習如意之行。正如前面所說的甚深之意，善於運用方便法門彙集各種法，因此能夠很好地瞭解一切所說的種種法。所以菩薩對於諸佛的一切說法、言語音聲不會感到驚慌或恐懼，應當這樣理解。由於各種眾生有各種不同的心，所以菩薩依據這些方便法門就能使他們信受。聽到佛出世或不出世等情況，以不同尋常的相貌，如佛出世或不出世等一一示現，不執著也不迷戀，用巧妙的方便法門使眾生信入諸法。因為可以教化的眾生的身心還不成熟，爲了使他們的身心成熟，就為他們說淺顯的法，讓他們感到快樂；爲了使身心感受到快樂並逐漸成熟，就為他們說深奧的法。因此，要按照次第，依時說法，這個道理應當明白。應當如何明白呢？首先為眾生說粗淺的法。這說明什麼呢？說明攝取因果、攝取觀想、攝取業。用教化的方便法門攝取眾生，攝取修行，攝取修行的果報。佈施可以獲得大富，乃至用智慧捨棄各種煩惱，這是依靠善法修行來攝取因果。以忍辱來對治醜陋，因為忍辱能夠產生歡喜心，因為忍辱能夠成為端正的因。通過聽聞佛法等方式勤奮地修習各種行為，能夠成為智慧的因，因為可以避免痛苦的因。用智慧如實地觀察，能夠遠離各種煩惱，因為各種煩惱的因散滅而不聚集。此外，這種聽聞佛法、用智慧修行善法之觀，什麼是觀的因呢？用多聞的智慧來攝取觀想，這就是攝取觀想。修行身等行為，攝取十善業道，依靠十種善業，在天人和人道中成就各種功德，這就是攝取業。無量地攝取業，是爲了憐憫眾生，用教化的方便法門攝取眾生。攝取使眾生身心成熟的方便法門，就是依靠止（奢摩他，śamatha）的修行來修行一切善法，因此通過奢摩他可以獲得毗婆舍那（vipassanā）的修行，這就是攝取修行。依靠三乘（聲聞乘、緣覺乘、菩薩乘）獲得三乘的涅槃，這就是攝取修行的果報。
【English Translation】 English version: This practice is named 'practice' because Bodhisattvas diligently engage in the practice that fulfills wishes. Just as the profound meaning mentioned earlier, skillfully employing expedient means to gather all dharmas, one can then thoroughly understand all the various dharmas that are spoken. Therefore, Bodhisattvas are neither startled nor frightened by all the teachings, words, sounds, and voices of all Buddhas; this should be understood in this way. Because various beings have various minds, Bodhisattvas, relying on these expedient means, can enable them to accept and believe. Upon hearing of the appearance or non-appearance of a Buddha in the world, they manifest each appearance or non-appearance in different ways, without clinging or attachment, using skillful expedient means to lead beings to enter into the dharmas with faith. Because the bodies of those who can be transformed are not yet mature, in order to mature their bodies, they teach them shallow dharmas, showing them what is pleasurable and allowing them to enjoy it; in order to make their bodies experience pleasure and gradually mature, they teach them profound dharmas. Therefore, one should teach the Dharma in sequence and at the appropriate time; this meaning should be understood. How should it be understood? First, teach beings coarse and shallow dharmas. What does this clarify? It clarifies the gathering of cause and effect, the gathering of contemplation, and the gathering of karma. Using the expedient means of teaching to gather beings, gathering practice, and gathering the fruits of practice. Giving alms leads to great wealth, and even using wisdom to relinquish all afflictions; this is relying on the practice of good dharmas to gather cause and effect. Using patience to counteract ugliness, because patience can generate joy, and because patience can create the cause of beauty. Diligently cultivating various practices through hearing the Dharma and other means can create the cause of wisdom, because it can avoid the cause of suffering. Using wisdom to observe reality as it is can lead to the separation from all afflictions, because the causes of all afflictions are scattered and do not gather. Furthermore, regarding this practice of hearing the Dharma and using wisdom to cultivate good dharmas, what is the cause of contemplation? Using the wisdom of extensive learning to gather contemplation; this is gathering contemplation. Practicing actions of body and so on, gathering the ten virtuous paths of action, relying on the ten kinds of karma to achieve various merits in the realms of gods and humans; this is gathering karma. Limitlessly gathering karma is for the sake of compassion for beings, using the expedient means of teaching to gather beings. Gathering the expedient means to mature beings is relying on the practice of śamatha (止, calming the mind) to cultivate all good dharmas; therefore, through śamatha, one can attain the practice of vipassanā (觀, insight); this is gathering practice. Relying on the Three Vehicles (聲聞乘, Śrāvakayāna; 緣覺乘, Pratyekabuddhayāna; 菩薩乘, Bodhisattvayāna) to attain the nirvāṇa of the Three Vehicles; this is gathering the fruits of practice.
也。以攝取乞乞少欲頭陀等，為諸眾生少作利益故、不能說法故。為令眾生隨順入故，如來如是說淺法已，然後方乃為說深法。此明何義？說粗淺法明因果，為根不熟可化眾生、自心覺知明因果事眾生，攝取能作所作我等相見。是故如來明因果已，次說對治能治所治，示現自身離彼邪見，如來實不得我、眾生、壽命及丈夫等故。此義云何？有我、眾生、壽命、丈夫義，如先說應如是知。以不見彼能治所治因果法故，略說依隨世間果報，以不見施等受果報故、以不見慳等不受果報故、以得遠離能治所治修行法故、以不見彼離世間果得涅槃果有無法相故。「梵天！如來常為眾生說法，而諸眾生依如來教如所說法如實修行勤修諸行，為何義修行勤行彼行乃至不得涅槃不見涅槃」，此明何義？如淺說法，眾生攝取見諸法相，如是修行出世間果不見彼果，如來示現如是說法是世間因。此有何義？依佛說法而修行者，此是根本隨順善法。修諸行者，此是解釋，以依不得法、依不見法次第說故。不得法者，以慧觀察不能得故。不見法者，以身不能證涅槃故。為令眾生攝取妙法者，此明何義？彼淺說法及深說法，為令眾生入彼深淺二種法故、以為示現入法相故。此以何義？令入法者，依四種入。為可化眾生示現解脫令證彼法，此義應知
。四種入者，相、行、說、得。眼等諸根離我我所體二相空故，解彼相已則不能誑，得入解脫故名相入。依眼等相能入解脫，是故說為入解脫相。如是彼空相中修正行故得入解脫，相所不誑與誑相違，以是義故依修行入。說諸眾生入解脫相，是故依此相、行二法，示現對治業煩惱染及生等染。空等門者，此明何義？對治所治見相愿染業煩惱染及生等染，對治法故。此明何義？以空、無相、無愿等門，對治業染及煩惱染。以不行門對生死故，對治生染。不生不滅門，此明何義？即彼生染中間差別對治法故。即彼所治復有對治，以無所從來無所至去門復有對治，以不退不去門入解脫相，如彼次第。自性清凈方靖門者，此明何義？以彼法退自性寂靜故。示現何義？示現彼染一切寂靜故。以何故說自性寂靜？以依性凈說法入故。是以次言「複次梵天！如來於一切名字示是解脫門」如是等。此以何義？以有遞共無相應故、自性頑故。此以何義？以依異異法說異異名字，以諸名字前字后字不相到故；復有差別，以言語義不相到故。如是說者為明何義？以說諸法無彼言語可以說故。依無言語名字法相如是說已，示現一切言語名字，如來說名為解脫因故。此明何義？說實諦故。依彼如實正說法已，云何得解脫？是故次言「梵天！如來說
【現代漢語翻譯】 現代漢語譯本：四種『入』是指：相入、行入、說入、得入。眼等諸根遠離『我』和『我所』，其體性是二相皆空的，因此，理解了這些『相』就不會被迷惑，從而得以進入解脫，所以稱為『相入』。依靠眼等諸『相』能夠進入解脫，因此說為『入解脫相』。像這樣，在那空性之『相』中修正行，就能進入解脫，因為『相』不會欺騙，與欺騙之『相』相反。基於這個道理，依靠修行而『入』。宣說諸眾生進入解脫之『相』，因此依靠這『相』和『行』二法，示現對治由業和煩惱所造成的染污以及由生等所造成的染污。『空』等門，這說明了什麼？對治所要對治的見『相』、愿染、業煩惱染以及生等染，因為這是對治之法。這說明了什麼？通過『空』、『無相』、『無愿』等門，對治業染和煩惱染。通過『不行』門對治生死，從而對治生染。『不生不滅』門，這說明了什麼？就是對治那生染中間的差別法。對於那所要對治的，還有對治，通過『無所從來，無所至去』門還有對治，通過『不退不去』門進入解脫之『相』，就像那樣的次第。『自性清凈方靖』門，這說明了什麼？因為那些法退失了，自性就寂靜了。示現什麼？示現那些染污一切都寂靜了。因為什麼說自性寂靜？因為依靠自性清凈說法而『入』。因此接著說：『複次，梵天（Brahmā，天神名）！如來於一切名字示是解脫門』等等。這說明了什麼？因為有遞相、共相，沒有相應，自性頑固。這說明了什麼？因為依靠不同之法說不同的名字，因為諸名字的前字后字不相到；還有差別，因為言語和語義不相到。這樣說爲了說明什麼？因為說諸法沒有可以用言語來說的。依靠沒有言語名字的法『相』這樣說了之後，示現一切言語名字，如來說名為解脫之因。這說明了什麼？說真實諦。依靠那樣如實正確地說法之後，如何才能得到解脫？所以接著說：『梵天（Brahmā，天神名）！如來說
【English Translation】 English version: The four types of 『entering』 are: entering through characteristics (相入, xiāng rù), entering through practice (行入, xíng rù), entering through speech (說入, shuō rù), and entering through attainment (得入, dé rù). The sense organs such as the eyes are apart from 『self』 and 『what belongs to self,』 and their essence is empty of the two characteristics (體二相空, tǐ èr xiāng kōng), therefore, understanding these 『characteristics』 will not be deceived, thereby gaining entry into liberation, hence it is called 『entering through characteristics.』 Relying on the 『characteristics』 of the eyes and other senses can lead to liberation, therefore it is said to be 『entering the characteristic of liberation.』 Like this, by correcting practice in that characteristic of emptiness, one can enter liberation, because 『characteristics』 do not deceive, contrary to the characteristic of deception. Based on this principle, one 『enters』 through relying on practice. Declaring that all beings enter the 『characteristic』 of liberation, therefore relying on these two dharmas of 『characteristic』 and 『practice,』 it demonstrates the counteracting of defilements caused by karma and afflictions, as well as defilements caused by birth and so on. The 『gate』 of emptiness and so on, what does this explain? It counteracts the view of 『characteristics,』 aspirational defilements, karmic afflictions, and defilements of birth and so on, which are to be counteracted, because this is the dharma of counteraction. What does this explain? Through the gates of 『emptiness』 (空, kōng), 『no characteristic』 (無相, wú xiāng), 『no aspiration』 (無愿, wú yuàn), and so on, it counteracts karmic defilements and afflictive defilements. Through the 『non-action』 (不行, bù xíng) gate, it counteracts birth and death, thereby counteracting the defilement of birth. The 『no birth, no extinction』 (不生不滅, bù shēng bù miè) gate, what does this explain? It is precisely the counteracting of the differentiating dharmas in the middle of that defilement of birth. For that which is to be counteracted, there is still counteraction, through the gate of 『nowhere coming from, nowhere going to』 (無所從來無所至去, wú suǒ cóng lái wú suǒ zhì qù) there is still counteraction, through the gate of 『no regression, no going』 (不退不去, bù tuì bù qù) one enters the 『characteristic』 of liberation, just like that sequence. The gate of 『self-nature purity and tranquility』 (自性清凈方靖, zì xìng qīng jìng fāng jìng), what does this explain? Because those dharmas regress, self-nature becomes tranquil. What does it demonstrate? It demonstrates that all those defilements are tranquil. Why is it said that self-nature is tranquil? Because one 『enters』 by relying on the teaching of self-nature purity. Therefore, it continues: 『Furthermore, Brahmā (梵天, Fàntiān)! The Tathāgata (如來, Rúlái) demonstrates that all names are gates to liberation,』 and so on. What does this explain? Because there are reciprocal characteristics, common characteristics, but no corresponding characteristics, and self-nature is stubborn. What does this explain? Because different names are spoken based on different dharmas, because the preceding and following words of the names do not reach each other; there is also differentiation, because words and meanings do not reach each other. What is the purpose of saying this? Because it says that there are no dharmas that can be spoken with words. After saying this based on the characteristic of dharmas without words or names, it demonstrates all words and names, which the Tathāgata (如來, Rúlái) calls the cause of liberation. What does this explain? It speaks the true reality. After speaking in such a truthful and correct way, how can one attain liberation? Therefore, it continues: 『Brahmā (梵天, Fàntiān)! The Tathāgata (如來, Rúlái) says』
法無有法染」。此明何義？為身淳熟淺說法已，以為隨順斷諸煩惱染法等因依入法門故，言一切所說法中示解脫門。此示現何義？示現涅槃故。此示現何義？見諦學人余殘煩惱，示現學人離彼煩惱得解脫故。未見實諦者，為令彼人入一切法平等真如，方便說法示現涅槃。有二種義，應知大悲：一者畢竟治彼所治之法；二者謂一切種大悲之心。此明何義？遠離一切所治之法，及離一切習氣煩惱，以得如來身故。以得一切種故，略依四種大悲心說：一者遠離相應大悲之心；二者相應大悲之心；三者謂心大悲之心；四者修行大悲之心。遠離相應者，以識離識不相應故，以見我等心相應故。此示何義？示現遠離相應大悲之心、示現相應大悲之心。如是次第一切法無我，乃至一切法無丈夫，依人無我說一切法無所有，依法無我說即彼二種。人無我相、法無我相名為無住。言無住者，以不執著諸法體故，是以不住一切諸法，應如是知。此明何義？所言住者，住諸入故，依我見愛門住彼處故。夫無住者則無歸處，無歸處者云何有歸？歸三界故、歸六道故，以依彼入攝取身故、依彼生故、以于彼處常沉沒故。言沉沒者，我我所故，以彼彼處生於身故，以生我心故有生故。無歸處者則無我想，無我想者則無我所。有歸處者則著我想，著我
【現代漢語翻譯】 現代漢語譯本 『法無有法染』，這說明什麼意義？因為對於身心已經成熟的人，用淺顯的語言說法，是爲了讓他們能夠順應地斷除各種煩惱染法的因緣，從而進入佛法之門，所以說在一切所說的法中，都顯示了解脫之門。這顯示了什麼意義？顯示了涅槃的境界。這又顯示了什麼意義？對於已經見到真諦的修行人，還殘餘的煩惱，顯示了修行人能夠脫離那些煩惱，獲得解脫。對於尚未見到真實諦理的人，爲了讓他們能夠進入一切法平等真如的境界，方便地說法，顯示涅槃。這裡有兩種意義，應當瞭解大悲心的作用：一是徹底地對治那些需要對治的法；二是說具有一切種類的廣大悲憫之心。這說明什麼意義？說明遠離一切需要對治的法，以及遠離一切習氣煩惱，因為已經獲得瞭如來的法身。因為已經獲得了一切種類的功德，所以簡略地依據四種大悲心來說明：一是遠離相應的大悲心；二是相應的大悲心；三是稱為心的大悲心；四是修行的大悲心。遠離相應的大悲心，是因為識與離識不相應，因為見到我等的心相應。這顯示了什麼意義？顯示了遠離相應的大悲心，顯示了相應的大悲心。像這樣依次說明一切法無我（Dharma-nairatmya），乃至一切法無丈夫（Purusha），依據人無我（Pudgala-nairatmya）的道理，說一切法都是空無所有，依據法無我的道理，說的就是那兩種無我。人無我相（Pudgala-nairatmya-lakshana）、法無我相（Dharma-nairatmya-lakshana）稱為無住。所說的無住，是因為不執著諸法的本體，因此不住於一切諸法，應當這樣理解。這說明什麼意義？所說的『住』，是住在各種入處，因為依靠我見（Atma-drishti）和愛慾之門，住在那些地方。沒有住處的人就沒有歸宿，沒有歸宿的人又怎麼會有歸宿呢？因為歸於三界（Tri-dhatu），歸於六道（Sad-gati），因為依靠那些入處攝取身體，因為依靠那些入處而生，因為在那些地方常常沉沒。所說的沉沒，是因為有我（Atma）和我所（Atmiya）的執著，因為在那些地方產生身體，因為產生我心（Atma-citta）所以有生。沒有歸宿的人就沒有我相（Atma-samjna），沒有我相的人就沒有我所（Atmiya）。有歸宿的人就執著我相，執著我
【English Translation】 English version 'Dharma has no Dharma-taint.' What does this clarify? For those whose minds are ripe, Dharma is taught in simple terms, so that they may accordingly sever the causes of defilements and enter the Dharma gate. Therefore, in all that is taught, the gate of liberation is shown. What does this reveal? It reveals Nirvana (Nirvana). What does this reveal? For those learners who have seen the truth, remaining defilements are shown as learners departing from those defilements and attaining liberation. For those who have not seen the true reality, in order to lead them into the equality and suchness of all Dharmas, Dharma is taught expediently, showing Nirvana. There are two meanings, one should understand great compassion: first, to completely cure the curable; second, to have a heart of great compassion of all kinds. What does this clarify? To be far from all that is curable, and far from all habitual defilements, because one has attained the body of the Tathagata (Tathagata-kaya). Because one has attained all kinds, it is briefly said based on four kinds of great compassion: first, the great compassion of being far from association; second, the great compassion of association; third, the great compassion called the heart; fourth, the great compassion of practice. Being far from association is because consciousness is not associated with the absence of consciousness, because seeing the mind of self etc. is associated. What does this reveal? It reveals the great compassion of being far from association, it reveals the great compassion of association. Thus, successively, all Dharmas are without self (Dharma-nairatmya), even all Dharmas are without a man (Purusha), based on the no-self of persons (Pudgala-nairatmya), it is said that all Dharmas are empty, based on the no-self of Dharmas, it is said that it is those two kinds of no-self. The characteristic of no-self of persons (Pudgala-nairatmya-lakshana), the characteristic of no-self of Dharmas (Dharma-nairatmya-lakshana) are called non-abiding. What is meant by non-abiding is that one does not cling to the substance of Dharmas, therefore one does not abide in all Dharmas, one should understand it thus. What does this clarify? What is meant by 'abiding' is abiding in the various entrances, because one relies on the gate of self-view (Atma-drishti) and desire, and abides in those places. One who has no abiding place has no refuge, how can one who has no refuge have a refuge? Because one takes refuge in the three realms (Tri-dhatu), because one takes refuge in the six paths (Sad-gati), because one relies on those entrances to take up a body, because one is born relying on those entrances, because one is constantly submerged in those places. What is meant by being submerged is the self (Atma) and what belongs to the self (Atmiya), because the body is born in those places, because the mind of self (Atma-citta) is born, therefore there is birth. One who has no refuge has no self-image (Atma-samjna), one who has no self-image has nothing that belongs to the self (Atmiya). One who has a refuge clings to the self-image, clings to the self
者則有我所。著我所者，諸法平等既共有之，而諸眾生虛妄分別我是增上故。此明何義？所謂依事攝取執著。言依事者，依田依宅依園林等、依于父母及妻子等、依衣服飲食及臥具等。依攝取者，攝取一切受用之事。依執著者，執著以為自己所有，以田宅等我別有故。如是著生，著于退生。言著生者，自於此處自異處去，以取著故，業煩惱染增上遍滿。來去生染滿時處故，依貪瞋癡三種所纏染隨所染。此義云何？貪瞋癡染隨所染者，以何義故二種名說依根本染？謂過去世來至此世、從此世中向彼世去以為上首故，如是說、如是示現，世世生生相續不斷，有所為作。眾生如是生不斷絕輪轉彼彼，學種種術學種種業。丈伕力相作諸有為戲論之法，集得境界受用境界。眾生如是虛妄分別。如是一切依俗人分，此義應知。又複次有依出家分，謂外道等邪見之相、邪見相愿。此明何義？言邪見者，謂見我等。所言相者，虛妄分別彼彼義相。所言愿者，心常樂求生世間等。即此上說遠離悲心、不遠離悲心示現心悲心，此義應知。為彼遠離、不遠離心說法修行，依于欲求、依于有求、依梵行求諸顛倒道，為彼所治能治法故，是以次說修行悲心。此明何義？依于欲求顛倒道者，以攝取故遞共鬥諍。為諸欲故，自於父母及妻子等共相鬥諍
【現代漢語翻譯】 現代漢語譯本 若有人執著于『我所』（屬於我的事物），那麼諸法的平等性就成了共同擁有之物，而眾生會虛妄地分別『我』，並因此而增上執著。這說明了什麼道理呢？就是說，這是依附於事物而產生的攝取和執著。所謂『依事』，就是依附於田地、住宅、園林等等，依附於父母和妻子等等，依附於衣服、飲食和臥具等等。所謂『依攝取』，就是攝取一切可以受用的事物。所謂『依執著』，就是執著這些事物為自己所有，認為田地、住宅等等是特別屬於我的。像這樣，執著產生，執著于退步和產生。所謂『執著生』，就是自己從這裡到其他地方去，因為取著這些事物，業和煩惱的染污就會增上並遍滿。因為來去生染遍滿於各個時處，所以會依附於貪、瞋、癡這三種煩惱的纏縛和染污，並隨之被染污。這又是什麼意思呢？貪、瞋、癡的染污隨之而來，為什麼又說這兩種名稱是依附於根本的染污呢？這是因為從過去世來到這一世，又從這一世到其他世去，以這些作為開端，所以這樣說，這樣示現，世世代代生生不息，相續不斷，有所作為。眾生就這樣生生不息，輪轉于各個地方，學習各種技藝，學習各種行業。大丈夫憑藉力量互相爭鬥，製造各種有為的戲論之法，聚集並享受各種境界。眾生就是這樣虛妄地分別。這一切都是依據世俗之人的分別，應該明白這個道理。還有依據出家人的分別，就是外道等等的邪見之相、邪見之愿。這又說明了什麼道理呢？所謂『邪見』，就是認為有『我』等等。所謂『相』，就是虛妄地分別各種事物的表相。所謂『愿』，就是內心常常樂於追求轉生於世間等等。就是上面所說的遠離悲心、不遠離悲心，示現悲心，應該明白這個道理。爲了那些遠離或不遠離悲心的人說法修行，依據于欲求、依據于有求、依據于梵行求等等顛倒之道，爲了那些被顛倒之道所困擾的人，以及能夠治療這些顛倒之道的法，所以接著說修行悲心。這又說明了什麼道理呢？依據于欲求的顛倒之道，是因為攝取而互相爭鬥。爲了各種慾望，甚至與自己的父母和妻子等等互相爭鬥。
【English Translation】 English version Then there is what is 'mine'. Those attached to 'mine' find that the equality of all dharmas is shared, while beings falsely discriminate 'I' and thus increase attachment. What does this clarify? It means clinging and attachment arise from relying on things. 'Relying on things' means relying on fields, houses, gardens, etc., relying on parents and spouses, relying on clothing, food, bedding, etc. 'Relying on grasping' means grasping all things that can be enjoyed. 'Relying on attachment' means clinging to these things as one's own, thinking that fields, houses, etc., are particularly mine. Thus, attachment arises, attachment to decline and birth. 'Attachment to birth' means going from here to other places, because of clinging to these things, the defilement of karma and afflictions increases and pervades. Because coming and going, birth and defilement pervade all times and places, one relies on and is defiled by the three poisons of greed, hatred, and delusion. What does this mean? The defilement of greed, hatred, and delusion follows. Why are these two names said to rely on fundamental defilement? It is because coming from the past life to this life, and going from this life to other lives, taking these as the beginning, so it is said, so it is shown, life after life, continuously, doing something. Beings are born continuously, revolving in various places, learning various skills, learning various professions. Strong men fight each other with strength, creating various contrived laws of play, gathering and enjoying various realms. Beings thus falsely discriminate. All of this is based on the distinctions of worldly people, and this principle should be understood. Furthermore, there are distinctions based on those who have left home, such as the false views and false aspirations of external paths. What does this clarify? 'False views' means seeing 'I', etc. 'Aspects' means falsely discriminating the appearances of various things. 'Aspirations' means the mind is always happy to seek rebirth in the world, etc. That is, the above-mentioned distancing from compassion, not distancing from compassion, showing compassion, this principle should be understood. For those who distance themselves from or do not distance themselves from compassion, the Dharma is taught and practiced, relying on desire, relying on existence, relying on the pursuit of pure conduct, etc., perverse paths, for those who are troubled by perverse paths, and the Dharma that can cure these perverse paths, so it is said next to cultivate compassion. What does this clarify? The perverse path based on desire is because of grasping and fighting each other. For various desires, even fighting with one's own parents and spouses, etc.
。依于恚恨競訟等過，如是次第。依于有求顛倒道者，顛倒相應。求梵天等常見顛倒，顛倒取故故名顛倒，為顛倒者離顛倒道，令得入于非顛倒道。又依有求顛倒道者住于異道，為教化彼異道眾生令入實道不可得故。依梵行求顛倒道者，略有三種，所謂不求、邪求、下求。此復何義？一切世間不自在過及邪命過作親相過，諸煩惱染業、苦染法，俗人樂家，是故眾生不求梵行。不求梵行者不求解脫道故，此所謂慳及慳壓沒行，貪行誑行懈怠習氣，如是次第一一拔濟。不知厭足奪他財物者，以自資生非法求故，施等不足。眾生常為財物屋宅妻子恩愛而作僮僕者，示現彼心不自在故。於此危脆無堅之物生堅固想者，以于無常資生等中生常想故。供養恭敬者，此為何義？為飲食所縛不成就故。眾生雖謂是善知識而是眾生惡知識者，示現怨家故。邪命自活者，以斗秤等欺誑他故。一切法中勤修諸行方能畢竟得大菩提，而彼眾生懈怠疲倦故。聖人最勝解脫處者，非顛倒因修行者得。而諸眾生求邪梵行，依顛倒因而修諸行。所應得者是人乃求外道解脫，為令不行彼邪道故。何以故？以彼不得聖人解脫故。眾生棄捨最上大乘無礙等者，以彼求于下梵行故；舍于無上第一大乘，而求下分小乘法故。
勝思惟梵天所問經論卷第四
【現代漢語翻譯】 現代漢語譯本 基於嗔恨、爭訟等過失，如此依次（糾正）。基於追求顛倒之道的人，（糾正）與顛倒相應的（行為）。追求梵天等（境界）的常見顛倒，因為顛倒的執取，所以名為顛倒，為顛倒者離開顛倒之道，令他們進入非顛倒之道。又基於追求顛倒之道的人，他們安住于異道，爲了教化那些異道眾生，令他們進入真實之道，（但這是）不可得的。基於梵行而追求顛倒之道的人，略有三種，即不求、邪求、下求。這又是什麼意思呢？一切世間的不自在過失，以及邪命（不正當的謀生手段）的過失，以及（與惡人）作為親近的過失，諸煩惱染污的業，苦染污的法，俗人所樂於安住的家，因此眾生不求梵行。不求梵行的人，不求解脫之道，因此（要對治）所謂的慳吝以及被慳吝壓迫的行為，貪婪的行為，欺誑的行為，懈怠的習氣，如此依次一一拔除（這些過失）。不知厭足而奪取他人財物的人，因為用不合法的手段來為自己謀取生活所需，所以佈施等等（善行）不足。眾生常常爲了財物、屋宅、妻子、恩愛而作為（它們的）奴僕，（這是）示現他們的心不自在的緣故。對於這些危脆、沒有堅固之物產生堅固的想法的人，是因為對於無常的資生之物等產生常想的緣故。供養恭敬（不足），這又是什麼意思呢？因為被飲食所束縛，不能成就（梵行）的緣故。眾生雖然認為是善知識，但實際上是眾生的惡知識，（這是）示現（他們是）怨家的緣故。用邪命（不正當的手段）自活的人，因為用斗、秤等欺騙他人。一切法中勤奮修行諸行，才能最終得到大菩提，而那些眾生懈怠疲倦的緣故。聖人最殊勝的解脫之處，不是顛倒因的修行者所能得到的。而那些眾生追求邪梵行，依靠顛倒的因而修行諸行。那些應該得到（解脫）的人，卻去追求外道的解脫，爲了讓他們不行那些邪道。為什麼呢？因為他們不能得到聖人的解脫的緣故。眾生拋棄最上大乘的無礙等等（功德），因為他們追求下梵行的緣故；捨棄無上第一大乘，而追求下分的小乘法的緣故。 English version Based on faults such as anger, resentment, contention, and so on, in this order (correcting). Based on those who seek the path of delusion, (correcting) actions corresponding to delusion. Seeking the common delusion of Brahma (the creator god) and other (realms), because of the deluded clinging, it is called delusion, for those who are deluded to leave the path of delusion, leading them to enter the path of non-delusion. Furthermore, based on those who seek the path of delusion, they dwell in other paths, in order to teach those beings of other paths, leading them to enter the true path, (but this is) unattainable. Those who seek the path of delusion based on pure conduct (Brahmacharya), are roughly of three types, namely, non-seeking, wrong-seeking, and inferior-seeking. What does this mean? All worldly lack of freedom, as well as the faults of wrong livelihood (dishonest means of living), and the faults of (associating with) intimacy (with evil people), the defiled karma of all afflictions, the defiled dharmas of suffering, the homes that ordinary people enjoy, therefore beings do not seek pure conduct. Those who do not seek pure conduct do not seek the path of liberation, therefore (to counteract) so-called stinginess and the actions suppressed by stinginess, greedy actions, deceitful actions, lazy habits, in this order, one by one, eradicate (these faults). Those who are not content and seize the wealth of others, because they seek their livelihood through illegal means, therefore giving and other (virtuous deeds) are insufficient. Beings often act as servants for wealth, houses, wives, affection, (this is) showing that their minds are not free. Those who have firm thoughts about these fragile, non-firm things, are because they have constant thoughts about impermanent resources and so on. Offering and respect (are insufficient), what does this mean? Because they are bound by food and cannot achieve (pure conduct). Although beings think they are good teachers, they are actually evil teachers of beings, (this is) showing (they are) enemies. Those who live by wrong livelihood (dishonest means), because they deceive others with scales and measures. In all dharmas, diligently cultivating all practices can ultimately attain great Bodhi (enlightenment), but those beings are lazy and tired. The most supreme liberation place of the saints is not attained by practitioners of deluded causes. But those beings seek wrong pure conduct, relying on deluded causes to cultivate all practices. Those who should attain (liberation) seek the liberation of external paths, in order to prevent them from walking those wrong paths. Why? Because they cannot attain the liberation of the saints. Beings abandon the unimpeded and other (merits) of the supreme Mahayana (Great Vehicle), because they seek inferior pure conduct; abandoning the supreme first Mahayana, and seeking the inferior Hinayana (Small Vehicle) dharma. 勝思惟梵天所問經論卷第四
【English Translation】 The Sutra on the Questions of Brahma (Brahma: the creator god) with Superior Contemplation, Volume Four