T31n1592_攝大乘論
大正藏第 31 冊 No. 1592 攝大乘論
No. 1592 [Nos. 1593, 1594; cf. Nos. 1595-1598]
攝大乘論捲上
阿僧伽作
後魏世佛陀扇多於洛陽譯
大乘阿毗曇經中。對如來前為欲顯發大乘義故。善住菩薩說。所謂依大乘經。明諸佛如來有十種勝妙勝語。何等為十。一者智依勝妙勝語。二者智相勝妙勝語。三者入智相勝妙勝語。四者入彼因果勝妙勝語。五者入彼修因果勝妙勝語。六者還彼行中差別增上戒勝妙勝語。七者增上心勝妙勝語。八者增上慧勝妙勝語。九者滅除勝妙勝語。十者智勝妙勝語。如是此修多羅句顯發。說大乘是佛語。云何顯發。如是此說中小乘經不說此十種句。唯大乘中明。所謂阿犁耶識。智依事所說有三種性。一者他性。二者妄分別性。三者成就性。以智相事故。唯記說入智相事者。謂六波羅蜜。入彼因果事者。謂十菩薩地還彼修彼。差別事中受菩薩戒謂增上戒。首楞嚴虛。空等諸三昧增上心事。說無分別智。謂增上心事說不住涅槃。滅彼果事有三種佛身。一者真身。二者報身。三者應身。彼果智事。說如是此十種句。非小乘教故唯大乘中顯勝說及勝上故。是故如來依為諸菩薩說。以是義故。
【現代漢語翻譯】 現代漢語譯本 《攝大乘論》（Mahāyānasaṃgraha）捲上 阿僧伽（Asaṅga）造 後魏時期佛陀扇多（Buddhaśānta）于洛陽翻譯
于《大乘阿毗曇經》（Mahāyāna Abhidharma Sūtra）中，爲了向如來（Tathāgata）顯發大乘（Mahāyāna）的意義，善住菩薩（Supratiṣṭhita Bodhisattva）說道：依據大乘經典，諸佛如來有十種殊勝微妙的言語。是哪十種呢？ 第一，智依勝妙勝語。第二，智相勝妙勝語。第三，入智相勝妙勝語。第四，入彼因果勝妙勝語。第五，入彼修因果勝妙勝語。第六，還彼行中差別增上戒勝妙勝語。第七，增上心勝妙勝語。第八，增上慧勝妙勝語。第九，滅除勝妙勝語。第十，智勝妙勝語。 如此，這段經文顯發說明了大乘是佛語。如何顯發呢？因為小乘經典中沒有這十種句義，只有大乘中才闡明。所謂阿賴耶識（Ālaya-vijñāna），智依之事所說有三種自性：一是遍計所執性（Parikalpita-lakṣaṇa），二是依他起性（Paratantra-lakṣaṇa），三是圓成實性（Pariniṣpanna-lakṣaṇa）。 以智相之事，唯記說入智相之事，指的是六波羅蜜（ṣaṭ-pāramitā）。入彼因果之事，指的是十菩薩地（daśa-bhūmi）。還彼修習之事，差別事中受菩薩戒（Bodhisattva-śīla），指的是增上戒。首楞嚴三昧（Śūraṅgama-samādhi）、虛空三昧（Ākāśa-samādhi）等諸三昧，指的是增上心之事。說無分別智（nirvikalpa-jñāna），指的是增上慧之事。說不住涅槃（nirvāṇa），滅彼果之事，有三種佛身：一是法身（Dharmakāya），二是報身（Saṃbhogakāya），三是應身（Nirmāṇakāya）。 彼果智之事，說如此這十種句義，非小乘教所有，唯大乘中才顯勝說及勝上。因此，如來依此為諸菩薩宣說。因為這個緣故。
【English Translation】 English version 《Mahāyānasaṃgraha》 (Compendium of the Mahāyāna), Volume 1 By Asaṅga Translated into Chinese in Luoyang by Buddhaśānta during the Later Wei Dynasty
In the Mahāyāna Abhidharma Sūtra, for the purpose of revealing the meaning of the Mahāyāna to the Tathāgata, the Bodhisattva Supratiṣṭhita said: According to the Mahāyāna scriptures, the Buddhas and Tathāgatas have ten kinds of supremely wonderful and excellent speech. What are these ten? First, the supremely wonderful and excellent speech based on wisdom. Second, the supremely wonderful and excellent speech on the characteristics of wisdom. Third, the supremely wonderful and excellent speech on entering the characteristics of wisdom. Fourth, the supremely wonderful and excellent speech on entering their causes and effects. Fifth, the supremely wonderful and excellent speech on entering their cultivation of causes and effects. Sixth, the supremely wonderful and excellent speech on the superior precepts that differentiate and enhance conduct. Seventh, the supremely wonderful and excellent speech on superior mind. Eighth, the supremely wonderful and excellent speech on superior wisdom. Ninth, the supremely wonderful and excellent speech on cessation. Tenth, the supremely wonderful and excellent speech on wisdom. Thus, this passage of scripture reveals and explains that the Mahāyāna is the word of the Buddha. How does it reveal this? Because these ten kinds of statements are not found in the scriptures of the Hīnayāna, but are only clarified in the Mahāyāna. The so-called Ālaya-vijñāna (storehouse consciousness), the basis of wisdom, is said to have three natures: first, the Parikalpita-lakṣaṇa (the nature of being completely conceptualized); second, the Paratantra-lakṣaṇa (the nature of being dependent on others); and third, the Pariniṣpanna-lakṣaṇa (the nature of being perfectly accomplished). Regarding the characteristics of wisdom, only the entry into the characteristics of wisdom is recorded, referring to the ṣaṭ-pāramitā (six perfections). Entering into their causes and effects refers to the daśa-bhūmi (ten Bodhisattva grounds). Returning to their cultivation, receiving the Bodhisattva-śīla (Bodhisattva precepts) in differentiated conduct refers to the superior precepts. The Śūraṅgama-samādhi (Śūraṅgama Samadhi), the Ākāśa-samādhi (Space Samadhi), and other samādhis refer to the superior mind. Speaking of nirvikalpa-jñāna (non-discriminating wisdom) refers to the superior wisdom. Speaking of not abiding in nirvāṇa (nirvāṇa), the cessation of their effects, there are three kinds of Buddha bodies: first, the Dharmakāya (Dharma body); second, the Saṃbhogakāya (Enjoyment body); and third, the Nirmāṇakāya (Emanation body). The matter of the wisdom of their results, speaking of these ten kinds of statements, is not found in the teachings of the Hīnayāna, but only in the Mahāyāna is superior speech and excellence revealed. Therefore, the Tathāgata relies on this to speak to all Bodhisattvas. For this reason.
依大乘教故。諸佛如來說有十種勝妙勝語應知。云何復此十種相勝妙如來勝語。明顯大乘是佛語。及遮小乘是非大乘。是以此十句小乘經所不說。而大乘有說。及此十句能令得大菩提善許不相違。為得一切智智故是。中說偈。
彼依智相依 彼因及彼果 彼三界差別 彼果及除滅 智及上妙乘 至於勝進修 彼說余處所無有 此見勝因上菩提 佛語說于大乘中 十句勝說於此經
有何義故。此諸十句如是漸次說。是以菩薩從初學已。先應諸法因果依已。應于因緣善巧成。而有于諸緣生法中應相善巧成舍離。橫安謗遍善巧故。菩薩如是善學故。于彼善取相中應令證學。是故令諸障中心得解脫。於後入智相行已前修行中令修得六波羅蜜。已深凈身心故。是以凈心所攝。六波羅蜜故。于諸十地中分別修行三阿僧祇劫。於後令滿三種菩薩戒。滿已令彼果涅槃及證阿耨多羅三藐三菩提。此是諸十句漸次說。然此說中一切大乘略盡。是中初說智依勝妙勝語。如來經中說。謂阿犁耶識。以阿犁耶識語故。作阿犁耶識語說。如來於大乘阿毗曇經偈中說。
無始已來性 一切法所依 有彼諸道差 及令得涅槃
還彼經所說。
一切諸法家 彼識一切種 故說為家識 聰明者乘此
【現代漢語翻譯】 現代漢語譯本：
因為大乘教的緣故，諸佛如來說有十種殊勝微妙的言語應當知曉。什麼是這十種殊勝微妙的如來殊勝言語呢？
明顯地闡述大乘是佛語，並且遮止小乘不是大乘。因此這十句是小乘經典中所沒有說的，而大乘經典中有說。並且這十句能夠使人獲得大菩提，善巧地許可而不相違背，是爲了獲得一切智智的緣故。偈頌中說：
『彼依智相依，彼因及彼果，彼三界差別，彼果及除滅，智及上妙乘，至於勝進修，彼說余處所無有，此見勝因上菩提，佛語說于大乘中，十句勝說於此經。』
有什麼意義呢？這十句如此漸次地宣說。因此菩薩從最初學習之後，首先應當諸法的因果，依靠之後，應當對於因緣善巧地成就。並且對於諸緣生法中，應當對於相善巧地成就舍離。因為橫加安立誹謗的遍計所執性的緣故，菩薩像這樣善巧地學習，在那些善巧地取相中，應當令證得學習。所以令諸障礙中心得解脫。在之後進入智相的行持之後，在之前的修行中，令修得六波羅蜜（Six Perfections）。因為深深地清凈身心的緣故，因此清凈心所攝持的六波羅蜜，在諸十地（Ten Bhumis）中分別地修行三大阿僧祇劫（three asamkhya kalpas）。在之後令圓滿三種菩薩戒（Three Sets of Moral Precepts）。圓滿之後，令彼果涅槃（Nirvana），以及證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是諸十句漸次地宣說。然而這種宣說中，一切大乘已經大致說完。其中最初宣說智依的殊勝微妙的言語，如來經典中說，就是阿犁耶識（Alaya-vijñana，阿賴耶識）。因為阿犁耶識的言語的緣故，作為阿犁耶識的言語宣說。如來在大乘阿毗曇經（Abhidhamma，阿毗達磨）的偈頌中說：
『無始已來性，一切法所依，有彼諸道差，及令得涅槃。』
還是那部經所說：
『一切諸法家，彼識一切種，故說為家識，聰明者乘此。』 English version:
Because of the Mahayana teaching, the Buddhas say that there are ten kinds of supreme and wonderful speech that should be known. What are these ten kinds of supreme and wonderful Tathagata's supreme speech?
Clearly explaining that Mahayana is the Buddha's word, and preventing Hinayana from being Mahayana. Therefore, these ten sentences are not mentioned in the Hinayana scriptures, but are mentioned in the Mahayana scriptures. And these ten sentences can enable people to obtain great Bodhi, skillfully permit without contradicting, and are for the sake of obtaining all-knowing wisdom. The verse says:
'They rely on the aspect of wisdom, they rely on the cause and its effect, they differentiate the three realms, they differentiate the effect and its elimination, wisdom and the supreme vehicle, to the supreme advanced practice, they say that there is nothing in other places, this sees the supreme cause of supreme Bodhi, the Buddha's words are spoken in the Mahayana, ten sentences are supremely spoken in this sutra.'
What is the meaning? These ten sentences are spoken in such a gradual order. Therefore, after a Bodhisattva first learns, he should first rely on the cause and effect of all dharmas, and after relying on them, he should skillfully achieve the causes and conditions. And in all conditioned dharmas, he should skillfully achieve abandoning the aspect. Because of the parikalpita-svabhava (遍計所執性, completely conceptualized nature) of falsely establishing slander, the Bodhisattva learns skillfully in this way, and in those skillful grasping of aspects, he should enable the attainment of learning. Therefore, he enables the mind to be liberated from the center of all obstacles. After entering the practice of the aspect of wisdom, in the previous practice, he enables the practice to obtain the Six Paramitas (六波羅蜜, Six Perfections). Because of deeply purifying body and mind, therefore, the Six Paramitas held by the pure mind are practiced separately in the Ten Bhumis (十地, Ten Grounds) for three asamkhya kalpas (三大阿僧祇劫, three incalculable eons). Afterwards, he fulfills the Three Sets of Moral Precepts (三種菩薩戒, Three Sets of Bodhisattva Vows). After fulfilling them, he enables that result of Nirvana (涅槃, Nirvana), and attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment). These are the gradual explanations of the ten sentences. However, in this explanation, all of Mahayana has been roughly completed. Among them, the first to explain the supreme and wonderful speech that wisdom relies on, as the Tathagata's scriptures say, is the Alaya-vijñana (阿犁耶識, storehouse consciousness). Because of the speech of Alaya-vijñana, it is spoken as the speech of Alaya-vijñana. The Tathagata says in the verses of the Mahayana Abhidhamma (阿毗曇經, Abhidhamma):
'From beginningless time, the nature is the basis of all dharmas, there are differences in those paths, and they enable the attainment of Nirvana.'
It is still what that sutra says:
'The home of all dharmas, that consciousness is all seeds, therefore it is said to be the home consciousness, the wise ride this.'
【English Translation】 English version:
Because of the Mahayana teaching, the Buddhas say that there are ten kinds of supreme and wonderful speech that should be known. What are these ten kinds of supreme and wonderful Tathagata's supreme speech?
Clearly explaining that Mahayana is the Buddha's word, and preventing Hinayana from being Mahayana. Therefore, these ten sentences are not mentioned in the Hinayana scriptures, but are mentioned in the Mahayana scriptures. And these ten sentences can enable people to obtain great Bodhi, skillfully permit without contradicting, and are for the sake of obtaining all-knowing wisdom. The verse says:
'They rely on the aspect of wisdom, they rely on the cause and its effect, they differentiate the three realms, they differentiate the effect and its elimination, wisdom and the supreme vehicle, to the supreme advanced practice, they say that there is nothing in other places, this sees the supreme cause of supreme Bodhi, the Buddha's words are spoken in the Mahayana, ten sentences are supremely spoken in this sutra.'
What is the meaning? These ten sentences are spoken in such a gradual order. Therefore, after a Bodhisattva first learns, he should first rely on the cause and effect of all dharmas, and after relying on them, he should skillfully achieve the causes and conditions. And in all conditioned dharmas, he should skillfully achieve abandoning the aspect. Because of the parikalpita-svabhava (completely conceptualized nature) of falsely establishing slander, the Bodhisattva learns skillfully in this way, and in those skillful grasping of aspects, he should enable the attainment of learning. Therefore, he enables the mind to be liberated from the center of all obstacles. After entering the practice of the aspect of wisdom, in the previous practice, he enables the practice to obtain the Six Paramitas (Six Perfections). Because of deeply purifying body and mind, therefore, the Six Paramitas held by the pure mind are practiced separately in the Ten Bhumis (Ten Grounds) for three asamkhya kalpas (three incalculable eons). Afterwards, he fulfills the Three Sets of Moral Precepts (Three Sets of Bodhisattva Vows). After fulfilling them, he enables that result of Nirvana (Nirvana), and attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). These are the gradual explanations of the ten sentences. However, in this explanation, all of Mahayana has been roughly completed. Among them, the first to explain the supreme and wonderful speech that wisdom relies on, as the Tathagata's scriptures say, is the Alaya-vijñana (storehouse consciousness). Because of the speech of Alaya-vijñana, it is spoken as the speech of Alaya-vijñana. The Tathagata says in the verses of the Mahayana Abhidhamma (Abhidhamma):
'From beginningless time, the nature is the basis of all dharmas, there are differences in those paths, and they enable the attainment of Nirvana.'
It is still what that sutra says:
'The home of all dharmas, that consciousness is all seeds, therefore it is said to be the home consciousness, the wise ride this.'
此是經證。然復彼何故名阿犁耶識。有生法者。依彼一切諸染法作果。于彼彼亦依諸識作因故。說為阿犁耶識。或復眾生依彼為我故。名阿犁耶識。彼亦名阿陀那識。此中有何證如相續解脫經中說。
阿陀那識最微深 喻如水波于諸子 我不為凡言說此 莫執取以之為我
彼以何義故名阿陀那識。依一切色相故。及取一切依身事故。如是彼依諸色等根不壞者。乃至命不盡。隨順故。未來取身彼能生取身。是故彼名阿陀那識。彼亦名心。如佛所說心意識爾。是中意有二種依。近作緣事故。近滅識依。與意識作生因。第二意雜四種煩惱。常共同身見我慢愛身及無明。彼是依識所染生。若以一身所生識第二是染境界識義故。取近義故。及不分別義故明二意。是中有偈。
雜染障無明 同法及諸五 三昧或勝事 說中應誠患 無想而起我 生順行無窮 近順起我相 一切是不成 離染無心事 二三是相違 彼無一切處 執成我等義 心順正義故 常順不相違 一切是同行 說無明不離
心及身第三離阿犁耶識更余處無。以是義故。釋成阿犁耶識是心事隨種子行。彼意及意識。以何義故。說為心種種法。種子習熏聚義故。佛以何義故。小乘經中彼心不說為阿
【現代漢語翻譯】 現代漢語譯本： 這是經文的證明。然而，它又為何被稱為阿犁耶識（Ālaya-vijñāna，藏識）呢？因為有生法（saṃskṛta-dharma，有為法）的緣故，它作為一切染污法產生結果的所依，並且在那些染污法中，它也作為諸識產生的原因，所以被稱為阿犁耶識。或者，因為眾生依賴它作為『我』的緣故，所以被稱為阿犁耶識。它也被稱為阿陀那識（Ādāna-vijñāna，執持識）。這其中有什麼證據呢？就像《相續解脫經》中所說：
阿陀那識最微深， 譬如水波于諸子， 我不為凡夫說此， 莫執取以之為我。
它以什麼意義被稱為阿陀那識呢？因為它執持一切色相的緣故，以及執取一切依身之事的緣故。就像這樣，它依賴諸色等根不壞的情況，乃至生命沒有終結，隨順於此。未來取身，它能生起取身。因此，它被稱為阿陀那識。它也被稱為心（citta）。就像佛所說的心、意、識一樣。其中，意（manas）有兩種所依。因為作為近作緣的緣故，是近滅識的所依，並且作為意識產生的因。第二種意雜染著四種煩惱，常常共同生起身見（satkāya-dṛṣṭi）、我慢（ātma-māna）、愛身（ātma-sneha）以及無明（avidyā）。它是依賴於識所染污而生起的。如果以一身所生之識，第二是染污境界識的意義，所以取近義，以及不分別義，來說明二意。這其中有偈頌：
雜染障無明， 同法及諸五， 三昧或勝事， 說中應誠患。 無想而起我， 生順行無窮， 近順起我相， 一切是不成。 離染無心事， 二三是相違， 彼無一切處， 執成我等義。 心順正義故， 常順不相違， 一切是同行， 說無明不離。
心及身，第三離開阿犁耶識，在其他地方沒有。因為這個意義，解釋成立阿犁耶識是心的事，隨種子而行。彼意及意識，以什麼意義，說為心的種種法？因為種子習氣薰染聚集的意義。佛以什麼意義，在小乘經中，彼心不說為阿犁耶識呢？
【English Translation】 English version: This is scriptural proof. But why is it called Ālaya-vijñāna (store consciousness)? Because of the existence of conditioned dharmas (saṃskṛta-dharma), it serves as the basis for all defiled dharmas to produce results, and within those defiled dharmas, it also serves as the cause for the arising of the various consciousnesses. Therefore, it is called Ālaya-vijñāna. Or, because sentient beings rely on it as 'self,' it is called Ālaya-vijñāna. It is also called Ādāna-vijñāna (grasping consciousness). What evidence is there for this? As it is said in the Saṃtanuccheda Sūtra (Continuous Liberation Sutra):
The Ādāna-vijñāna is most subtle and profound, Like water waves to children, I do not speak of this to ordinary people, Lest they grasp it as self.
In what sense is it called Ādāna-vijñāna? Because it grasps all forms (rūpa), and because it grasps all matters pertaining to the body. Just as it relies on the uncorrupted sense faculties such as form, and until life comes to an end, it accords with this. In the future, it can generate the grasping of a body. Therefore, it is called Ādāna-vijñāna. It is also called citta (mind). Just as the Buddha spoke of mind, thought (manas), and consciousness (vijñāna). Among these, manas has two supports. Because it serves as the immediately preceding condition, it is the support of the immediately ceasing consciousness, and it serves as the cause for the arising of consciousness. The second manas is mixed with four kinds of afflictions, constantly arising together with self-view (satkāya-dṛṣṭi), self-conceit (ātma-māna), self-love (ātma-sneha), and ignorance (avidyā). It arises dependent on the defilement of consciousness. If, with the consciousness arising from one body, the second is the meaning of defiled object consciousness, then the meaning of 'nearness' is taken, as well as the meaning of 'non-discrimination,' to explain the two manas. There is a verse in this:
Mixed with defilement, obscuration, and ignorance, Sharing the same dharma and the five, Samādhi or superior matters, In speaking of them, one should sincerely worry. Without thought, self arises, Birth follows endlessly, Closely following, the appearance of self arises, All of this is unfulfilled. Apart from defilement, there is no mental activity, Two or three are contradictory, It is not in all places, To grasp and form the meaning of 'I' and so on. The mind accords with the correct meaning, Always according without contradiction, All are going together, Speaking of ignorance, it is not separate.
Mind and body, thirdly, apart from Ālaya-vijñāna, there is nothing else. Because of this meaning, it is established that Ālaya-vijñāna is the activity of the mind, following the seeds. In what sense are manas and vijñāna said to be the various dharmas of the mind? Because of the meaning of the accumulation of seeds and habitual tendencies. In what sense did the Buddha not speak of this mind as Ālaya-vijñāna in the Hīnayāna sutras?
犁耶識及阿陀那識。攝甚微細智義故。彼諸聲聞不修學行一切智人智故。是故彼中間釋說智。復說釋成解脫故不說。諸菩薩者修行一切智人智故。為彼說此識。若不說者離彼識不得解行一切智人智。然復異名。小乘經說彼識。如增一阿含中說。喜樂阿犁耶世間。及著阿犁耶。阿犁耶所成。並求阿犁耶。滅阿犁耶故。說法時親近正聽起隨順心。許取法及次法。如來出世間時。世間說此希有法故如來出思益經中說。以此義故。小乘經亦異名。說此阿犁耶識。大僧祇增一阿含經中亦說彼為根本。如樹依根住故。彌沙塞僧中亦說言。乃至世間陰不斷。如是異名亦說彼識。或有時節中色及心斷時。非阿犁耶識有斷義。彼是種子。是故所有彼智所依阿陀那識事。心事。阿犁耶事。根本識事。乃至世間陰事。說彼阿犁耶識。此阿犁耶識轉明勝。如王大道。餘者復作是言。心意識是一義唯文異。然彼義不成。意及識中義有見異故。是放逸心亦應有異義成。復有餘者言。如來阿含中所說。喜樂阿犁耶世間。如是等句者。謂五陰是阿犁耶。餘者復言。同貪等樂受是阿犁耶識。或復言。身見是阿犁耶。然彼于阿犁耶識迷癡故。或從聞及解釋故。作如是說。依小乘經教分別安故。然彼者此分別安事不成。彼愚癡故。如是分別已。阿犁耶識轉勝。
成如是差別說故。云何轉勝明。如是彼五陰。于惡道生處一向受苦時厭成。彼既是一向厭故不成。有厭樂事。如是彼常求厭離同貪樂受者。從四禪已上無覆成厭離。如是彼眾生中依止事不成。身見亦同。此法中信無我者厭離成。是故此亦彼者依止不成。然阿犁耶識至內身許事受一向苦道處生者。及苦陰並求解脫者。阿犁耶識中皆自身相彼解脫。不應有從第四禪以上生者。雖有同貪樂厭離。阿犁耶識起我相愛等。如是此諸同法信無我者。雖有厭離身見。而阿犁耶識作愛自身相。如是分別阿犁耶識已。轉勝明智是阿犁耶。說傍名及異名。分別安事。然復此相分別事云何得知。彼略有三種。一自相差別處。二因事差別相。三果差別相。是中阿犁耶識自相義者。依一切染等法習故。彼有生因相種子攝取義故。是中因事差別義者。還彼染等諸法中。彼阿犁耶識如是一切種子。一切時作因事現成。是中果差別者。阿犁耶識中所有。彼諸染法依。無始以來習生事。何者是習而以習名。說此有何義。依彼法同生滅故。所有彼生相事此是說。所謂如華薰胡麻。同生滅胡麻故生。彼香因事故生。或多貪慾者有貪習。貪等同生滅。有彼心故。彼因相似生。或復多聞者有多聞習。彼聞憶念已同生滅心中。彼說因相事生故。是以有此習義故。說為
【現代漢語翻譯】 現代漢語譯本 成就這樣的差別解說。如何轉為殊勝明智？就像那五蘊（panchaskandha），在惡道（durgati）的出生之處，完全承受痛苦時產生厭惡。既然他們完全厭惡，就不會成就。有厭惡快樂的事情。就像那些經常尋求厭離，與貪圖快樂的人一樣。從四禪（dhyana）以上，不再成就厭離。就像那些眾生中，依止的事情不能成就。身見（satkayadristi）也是如此。在這個法中，相信無我（anatman）的人，厭離才能成就。因此，這也是他們所依止不能成就的原因。然而，阿賴耶識（Alaya-vijnana）對於那些在自身範圍內，承受完全痛苦的道處出生的人，以及苦蘊（duhkha-skandha）並求解脫的人來說，阿賴耶識中都存在著自身的形象，他們從中解脫。不應該有從第四禪以上出生的人。即使有共同貪圖快樂和厭離的人，阿賴耶識也會生起我相（atmasamjna）和愛等。就像這些共同修習佛法，相信無我的人一樣，即使有厭離身見，阿賴耶識仍然存在自身的形象。這樣分別阿賴耶識之後，轉為殊勝明智就是阿賴耶。說它的別名和異名，分別安立這些事情有什麼意義呢？然而，再次分別這些事情，又如何得知呢？大概有三種：一是自相差別處，二是因事差別相，三是果差別相。其中，阿賴耶識自相的意義是，依靠一切染污等法的習氣（vasana）的緣故，它具有生起因相的種子（bija），具有攝取義的緣故。其中，因事差別的意義是，在那些染污等諸法中，阿賴耶識就像一切種子一樣，一切時都作為因事而顯現成就。其中，果差別的意義是，阿賴耶識中所有那些染污法所依賴的，從無始以來習氣所生的事情。什麼是習氣，而用習氣這個名稱來說明？這有什麼意義？依靠那些法共同生滅的緣故，所有那些生相的事情，這就是所說的。就像花熏胡麻一樣，因為胡麻共同生滅，所以產生香味的因事而生。或者，貪慾多的人有貪慾的習氣，貪慾等共同生滅，因為有那種心，所以產生相似的因。或者，博學多聞的人有多聞的習氣，他們聽聞憶念后，在共同生滅的心中，說因相的事情產生。因此，因為有這種習氣的意義，所以才說是習氣。
【English Translation】 English version Thus, it is said to be a differentiated explanation. How does it transform into superior wisdom? It is like those five skandhas (panchaskandha), in the place of birth in the evil paths (durgati), when they completely endure suffering, aversion arises. Since they are completely averse, they will not achieve. There are things that are averse to pleasure. It is like those who constantly seek aversion and detachment, and those who crave pleasure. From the fourth dhyana (dhyana) and above, aversion and detachment are no longer achieved. It is like those beings, the things they rely on cannot be achieved. The view of self (satkayadristi) is also the same. In this Dharma, those who believe in no-self (anatman), aversion and detachment can be achieved. Therefore, this is also the reason why what they rely on cannot be achieved. However, the Alaya-vijnana (Alaya-vijnana), for those who are born in the path of complete suffering within their own bodies, and those who suffer from the skandha of suffering (duhkha-skandha) and seek liberation, in the Alaya-vijnana, there is an image of themselves, from which they are liberated. There should be no one born from the fourth dhyana and above. Even if there are those who share the same craving for pleasure and aversion, the Alaya-vijnana will give rise to the perception of self (atmasamjna) and love, etc. It is like these who practice the Dharma together and believe in no-self, even if they have aversion and detachment from the view of self, the Alaya-vijnana still has an image of themselves. After distinguishing the Alaya-vijnana in this way, transforming into superior wisdom is the Alaya. What is the meaning of establishing these things separately by saying its other names and different names? However, how can we know these things again? There are roughly three types: first, the place of difference in self-nature; second, the characteristics of difference in causal events; and third, the characteristics of difference in results. Among them, the meaning of the self-nature of Alaya-vijnana is that, relying on the habits (vasana) of all defilements and other dharmas, it has the seeds (bija) of the cause of arising, and it has the meaning of taking in. Among them, the meaning of the difference in causal events is that, in those defilements and other dharmas, the Alaya-vijnana is like all seeds, and at all times it manifests and achieves as a causal event. Among them, the meaning of the difference in results is that, in the Alaya-vijnana, all those defiled dharmas rely on, and the things that are born from habits since beginningless time. What is habit, and what is the meaning of using the name habit to explain it? Relying on the fact that those dharmas arise and cease together, all those things of arising appearance, this is what is said. It is like sesame seeds smoked by flowers, because sesame seeds arise and cease together, so the cause of fragrance arises. Or, those who are greedy have the habit of greed, greed and other things arise and cease together, because there is that kind of mind, so a similar cause arises. Or, those who are learned and knowledgeable have the habit of learning and knowing, after they hear and remember, in the mind that arises and ceases together, it is said that the cause of appearance arises. Therefore, because there is this meaning of habit, it is said to be habit.
法器。亦名持法。如是阿犁耶識中亦如是。何者復彼阿犁耶識中染等諸法種子。為當分別住。為不分別。彼非如物分別。彼處住非不分別。然如是生彼阿犁耶識。彼生勝力故。說為一切種子。云何彼阿犁耶識及諸染法。同時見迭互作因事。所謂如燈焰及炷生燒因同時迭互作因。及如葦束迭互人捉故同時不墮地中。此亦如是。迭互作因事。應知亦如阿犁耶識諸染法作因。諸染法與阿犁耶識。如是因緣差別事。不見有餘因緣。云何無分別種種習而與有分別種種諸法因成。所謂如種種色染衣已不見種種色。若彼衣浸在器中。爾時彼諸色種種差別見。非一器中故。如是阿犁耶識種種習薰習薰時雖非種種。能生果時向色器已。無量種種相現諸法種種事。此是大乘中甚微最細因緣。有二種。一者性差別二者愛不愛果差別。是中所有依此阿犁耶識生諸法者。此是性差別種種性分別現緣故。是中迷初因緣者。于阿犁耶識中或言性因事。或言本作因事。或言自在應化因事。或言自身我因相事。或言無因無緣事。第二因緣迷者。復自身計為作者食者。譬如眾生盲人彼未曾見象。為彼盲人將示象。諸生盲者或捉象鼻或牙或耳或足或尾或背。彼示已問象何相或說言如犁轅。或言如杵。或言如簸箕。或言如碓臼。或言如苕帚。或言如石山。如是不
【現代漢語翻譯】 現代漢語譯本： 法器，也叫做持法。阿賴耶識（Ālaya-vijñāna，儲存一切經驗的意識）中也是如此。那麼，阿賴耶識中的染污等諸法種子，是分別安住，還是不分別安住呢？它們並非像物體那樣可以分別，它們安住之處也並非不分別。然而，它們就這樣在阿賴耶識中生起，因為它們具有強大的力量，所以被稱為一切種子。 阿賴耶識和各種染污法，是如何同時、互相作為因緣的呢？就像燈焰和燈芯，它們同時生起，互相作為燃燒的因緣。又像一捆蘆葦，互相支撐，所以同時不會倒在地上。這也一樣，互相作為因緣。應當知道，阿賴耶識作為諸染法的因，諸染法也作為阿賴耶識的因，這種因緣的差別，沒有其他的因緣可以比擬。 沒有分別的種種習氣，如何成為有分別的種種諸法的因緣呢？就像用各種顏色的染料染過的衣服，染完之後看不出各種顏色。如果把這件衣服浸在器皿中，那時就能看到各種顏色的差別，因為不在同一個器皿中。同樣，阿賴耶識在被種種習氣薰染時，雖然沒有種種分別，但在產生結果時，就像面向盛放顏色的器皿一樣，無量種種的相顯現，諸法呈現種種事相。這是大乘中最微妙、最細微的因緣。 有兩種差別：一是自性差別，二是愛與不愛果報的差別。其中，所有依靠阿賴耶識而生起的諸法，這是自性差別，因為種種自性分別顯現的緣故。 在這些因緣中，迷惑于最初因緣的人，對於阿賴耶識，或者說是自性因，或者說是本所作因，或者說是自在天應化因，或者說是自身我因相，或者說是無因無緣。 對於第二種因緣迷惑的人，又自認為作者和食者。譬如一群盲人，他們從未見過大象。有人為這些盲人展示大象，有的盲人摸到象鼻，有的摸到象牙，有的摸到象耳，有的摸到象足，有的摸到象尾，有的摸到象背。展示完畢后，問他們大象是什麼樣子，他們有的說像犁轅，有的說像杵，有的說像簸箕，有的說像碓臼，有的說像苕帚，有的說像石山。像這樣不...
【English Translation】 English version: 'Dharma vessel', also called 'holder of Dharma'. It is the same in Ālaya-vijñāna (storehouse consciousness, the consciousness that stores all experiences). Then, are the seeds of defilements and other dharmas in Ālaya-vijñāna dwelling separately or non-separately? They are not separate like objects, and their dwelling place is not non-separate. However, they arise in Ālaya-vijñāna in this way. Because they have great power, they are called 'all seeds'. How do Ālaya-vijñāna and various defilements act as causes and conditions simultaneously and reciprocally? It is like the flame and wick of a lamp, which arise simultaneously and act as causes and conditions for burning each other. It is also like a bundle of reeds, supporting each other, so they do not fall to the ground simultaneously. It is the same here, acting as causes and conditions reciprocally. It should be known that Ālaya-vijñāna acts as the cause of defilements, and defilements also act as the cause of Ālaya-vijñāna. There is no other cause and condition that can be compared to this difference in causes and conditions. How do non-discriminating various habits become the cause of discriminating various dharmas? It is like clothes dyed with various colors of dyes, after dyeing, the various colors cannot be seen. If the clothes are soaked in a container, then the differences in various colors can be seen, because they are not in the same container. Similarly, when Ālaya-vijñāna is熏習(xūn xí, influenced) by various habits, although there are no various discriminations, when producing results, it is like facing a container holding colors, countless various appearances manifest, and dharmas present various phenomena. This is the most subtle and finest cause and condition in Mahayana. There are two kinds of differences: one is the difference in nature, and the other is the difference between loved and unloved retributions. Among them, all dharmas that arise relying on Ālaya-vijñāna, this is the difference in nature, because the causes of various nature discriminations manifest. Among these causes and conditions, those who are confused about the initial cause and condition, regarding Ālaya-vijñāna, either say it is the cause of nature, or the cause of what was originally done, or the cause of transformation by自在天(Zìzài Tiān, Ishvara Deva), or the appearance of the cause of self-ego, or without cause and condition. Those who are confused about the second cause and condition, again consider themselves as the doer and the eater. For example, a group of blind people who have never seen an elephant. Someone shows the elephant to these blind people, some blind people touch the elephant's trunk, some touch the tusks, some touch the ears, some touch the feet, some touch the tail, some touch the back. After the demonstration, they are asked what the elephant looks like, some say it looks like a plow, some say it looks like a pestle, some say it looks like a winnowing fan, some say it looks like a mortar, some say it looks like a broom, some say it looks like a stone mountain. Like this not...
通達。不知此二種因緣故無明障故如生盲。或計為性或本因或自在或自身或無因或作者。或計為食者。阿犁耶識如象。性相自體不知故。略說阿犁耶識因事及果事報識一切種子性已。是故三界中攝一切身及一切道。是故說五偈。
內外不分明 而說相順事 彼一切真實 說為六種子 空及同諸大 彼亦說隨順 定而忘諸緣 及自果將來 彼見而無記 或順彼無餘 薰彼非余處 然彼是習相 六無有順義 二別相違故 諸念無同故 生余隨順故 內外諸種子 彼說為生因 不續取盡故 自然壞遍故
所有餘六轉順識。彼一切身道處受果報。應知如中邊分別論說。
一是作緣識 第二受果報 分別受報者 同發諸心爾
彼諸識迭互作緣故。大乘阿毗曇修多羅有偈。
一切諸法依 如是彼諸識 迭互作果事 一切及因事
若此諸識迭互作因緣果者。初因緣及彼第二因緣有何緣。謂增上緣。然此六識有幾緣所生。增上念次第等緣生。是此餘三種因緣。世間者至愛不愛道。及受果報者四緣成。以分別明此阿犁耶識。傍名及相復云何得知。唯是阿犁耶識如是傍名說及如是相。而非是六種轉順識爾。如是中間差別安阿犁耶識已。是故不成染凈事
煩惱事及業事生染事不成。世間出世間凈事不成。云何煩惱染事不成。是以六識身中煩惱染習種子作事不成如是。彼眼識貪煩惱使等同生滅彼。是彼者薰有子。及非與眼識滅已。余識中間以非習。及不見習所依。既無眼識前滅。眼境中間同貪等生無故。是故過去者不成。如過業果報生。然彼眼識貪等同生故習不成。彼貪所依故。及貪不堅。非余諸識別體故。諸識同時生滅無故非自性。余性可有同生滅。如是故。非眼識貪等煩惱及使薰成。非彼識及識所薰。如眼識。如是餘六轉順識等如順釋。應知所有非想以上滅已。此處生煩惱染。彼初生識彼亦無種子生同依止。彼習過無故。以生煩惱對治識。彼餘一切世間識滅已。中間阿犁耶識煩惱及使種子。彼對治識中。不成於諸煩惱性解脫故。及同生滅無故。后復更生世間識故久滅無已同依彼習應離種子生中間阿犁耶識。是故中間阿犁耶識煩惱染事不成。云何業染不成。行緣識不順義故。彼無取緣有。亦不順故。云何生染不成。取後身身不順義故。不入定地中滅已在中陰。念雜染意識取後身。然彼雜染意識中陰中滅已。彼以歌啰啰故。母腹中托。若唯意識托者。托已彼依力故。母腹中應有依識行。是以二種意識從母胎應有。同有故而非彼所託意識。意識事成。上以雜染身故。及隨
【現代漢語翻譯】 現代漢語譯本 煩惱之事和業力之事，以及由（煩惱和業力）產生的染污之事，都不會成就。無論是世間的還是出世間的清凈之事，也都不會成就。為什麼說煩惱的染污之事不會成就呢？這是因為在六識（眼識、耳識、鼻識、舌識、身識、意識）身中，煩惱染習的種子無法成就其作用。例如，眼識中的貪煩惱及其隨使（煩惱的附屬品）同時生滅。那個『彼』，是指具有種子的熏習，以及非與眼識同時滅去的其他識。在眼識滅去之後，其餘的識在中間階段沒有熏習，也看不到熏習的所依之處。既然沒有眼識在前滅去，眼境在中間階段與貪等煩惱同時生起的情況，也就不可能發生。所以，過去的事情不會成就。如同過去的業力產生果報一樣。然而，眼識與貪等煩惱同時生起，所以熏習無法成就。因為貪煩惱有所依之處，而且貪煩惱並不堅固，不是其餘諸識的獨立自體。諸識同時生滅，所以沒有自性。其餘的識可以有同生滅的情況。因此，眼識中的貪等煩惱及其隨使無法熏習成就。無論是那個識，還是被識所熏習，都如同眼識一樣。其餘的六轉識（眼識、耳識、鼻識、舌識、身識、意識）等，都應該按照順次的解釋來理解。應該知道，所有在非想非非想處以上滅去之後，在此處產生煩惱染污的情況，那個最初產生的識，也沒有種子生起，也沒有共同的依止之處。因為過去的熏習已經沒有了。用以生起煩惱的對治識，在其餘一切世間識滅去之後，中間的阿賴耶識（第八識，含藏一切種子）中的煩惱及其隨使的種子，在那個對治識中，無法成就其作用。因為已經從諸煩惱的自性中解脫了，而且沒有同生滅的情況。後來再次產生世間識，所以長久滅去的事物，無法與共同的依止之處產生熏習，應該遠離種子生起的中間階段的阿賴耶識。所以，中間階段的阿賴耶識的煩惱染污之事，不會成就。為什麼說業力的染污不會成就呢？因為『行』（業力）緣『識』（果報）不符合義理。因為沒有『取』（執取）作為緣，所以『有』（存在）也不符合義理。為什麼說生（出生）的染污不會成就呢？因為『取』（執取）後世之身不符合義理。不入定地（禪定）中滅去之後，在中陰身（死亡到投胎之間的過渡狀態）中，念雜染的意識執取後世之身。然而，那個雜染的意識在中陰身中滅去之後，就以『羯羅藍』（受精卵）的狀態，在母胎中投生。如果僅僅是意識投生的話，那麼投生之後，憑藉那個意識的力量，母胎中應該有依識而行的活動。因此，兩種意識應該從母胎中就存在。因為是同時存在的，所以不是那個所投生的意識。意識的事情成就，是因為有雜染之身，以及隨之而來的（煩惱和業力）。
【English Translation】 English version Afflictions and karmic actions, as well as defilements arising from them, do not come to fruition. Neither worldly nor supramundane pure actions come to fruition. Why do afflictive defilements not come to fruition? It is because the seeds of afflictive defilements within the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) cannot accomplish their function. For example, the affliction of greed in eye consciousness and its attendant afflictions arise and cease simultaneously. That 'that' refers to the conditioning that possesses seeds, as well as other consciousnesses that do not cease simultaneously with eye consciousness. After eye consciousness has ceased, the remaining consciousnesses in the intermediate stage have no conditioning, nor can they see the basis of conditioning. Since there is no eye consciousness ceasing beforehand, the situation of the object of eye consciousness arising simultaneously with greed and other afflictions in the intermediate stage cannot occur. Therefore, past events do not come to fruition, just as past karmic actions produce results. However, eye consciousness arises simultaneously with greed and other afflictions, so conditioning cannot be accomplished. Because greed has a basis, and greed is not firm, not being the independent self-nature of the remaining consciousnesses. The consciousnesses arise and cease simultaneously, so there is no self-nature. The remaining consciousnesses can have simultaneous arising and ceasing. Therefore, the affliction of greed and its attendant afflictions in eye consciousness cannot be conditioned and accomplished. Neither that consciousness nor what is conditioned by consciousness is like eye consciousness. The remaining six transformed consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) should be understood according to the sequential explanation. It should be known that all those who have ceased above the realm of neither perception nor non-perception, and then generate afflictive defilements here, that initially arising consciousness has no seed arising, nor a common basis of reliance. Because past conditioning is no longer present. The antidote consciousness that arises to counter afflictions, after all the remaining worldly consciousnesses have ceased, the seeds of afflictions and their attendant afflictions in the intermediate Ālaya consciousness (eighth consciousness, containing all seeds) cannot accomplish their function in that antidote consciousness. Because they have been liberated from the nature of all afflictions, and there is no simultaneous arising and ceasing. Later, worldly consciousness arises again, so things that have long ceased cannot produce conditioning with a common basis of reliance, and should be separated from the intermediate stage of Ālaya consciousness where seeds arise. Therefore, the afflictive defilements of the intermediate stage of Ālaya consciousness do not come to fruition. Why do karmic defilements not come to fruition? Because 'action' (karma) conditioning 'consciousness' (result) does not accord with reason. Because there is no 'grasping' (attachment) as a condition, 'existence' (becoming) also does not accord with reason. Why does the defilement of birth not come to fruition? Because 'grasping' (attachment) to the body of the next life does not accord with reason. After ceasing in a state of non-absorption (meditative state), in the intermediate state (the transitional state between death and rebirth), the mind of mixed defilement grasps the body of the next life. However, after that mind of mixed defilement has ceased in the intermediate state, it takes rebirth in the mother's womb in the state of 'kalala' (embryo). If it were only consciousness taking rebirth, then after taking rebirth, relying on the power of that consciousness, there should be activities relying on consciousness in the mother's womb. Therefore, two kinds of consciousness should exist from the mother's womb. Because they exist simultaneously, it is not that consciousness that takes rebirth. The matter of consciousness is accomplished because there is a defiled body, and the accompanying (afflictions and karmic actions).
順意識念。雖有彼意識托既休托意識。彼為一切種子。為當隨彼身依行者。若隨彼所託彼是一切種子者。是故唯阿犁耶識。是傍名差別安成依識爾。然若依彼故。一切種子者。彼以何依事作因識者。彼非一切種子。若所依作果事者。彼一切種子此義不成。是故此釋成。所有彼托識彼非意識。是報識。彼一切種子故。以取後身以認取余色根。何者報識而認不可見上意。意識及不堅牢固。彼諸餘識取色根。無非色可成。是識及滅色迭互相依。如葦束順義故。行彼亦不成中間報識。食事義故。不成諸大。眾生非報識。中間諸六識隨所三界中生諸大。眾生作食所見從此滅已。雖入生定。以雜染不入定。意識取後身。然彼不入定心。彼地中雜中間報識以種子不成。然生在無色界中。中間一切種子報識雜染善根覺者。無有種子。無所可依。得雜染善根心。還彼處現出世間心。諸餘世間心謝已。彼行應得回生非有想非無想生者。現不用處出世間心時應得回彼二道。彼出世間識非有想非無想。至所依非有用處行所依。涅槃道所依成。欲捨身時。或造善不善。若上若下漸次依跡。滅毒得清涼。不應成中間有阿犁耶識。是故生染中間一切種子報識中不成。云何世間凈事不成。如是離諸欲者。未得色界心。唯得欲界善心。于欲生厭離。然是欲
【現代漢語翻譯】 現代漢語譯本 關於順意識唸的問題。即使有那個意識所依託的，既然已經停止依託意識，那個意識作為一切種子（sarva-bīja，指阿賴耶識中儲存的潛在力量），是否應當跟隨那個身體的修行者？如果跟隨那個所依託的，而那個是一切種子，那麼就只能是阿賴耶識（ālayavijñāna，儲存所有經驗的根本識）了，這只是一個不同的名稱，安立成為依識而已。然而，如果因為依託它而成為一切種子，那麼它又依靠什麼來作為因識呢？如果它不是一切種子，如果所依託的成為結果的事情，那麼它作為一切種子的這個意義就不成立。因此，這個解釋成立：所有那個依託的識，它不是意識，而是報識（vipāka-vijñāna，果報識，指阿賴耶識的異名）。因為它是一切種子，所以能夠取得後世的身體，並且能夠辨認出其餘的色根（rūpāyatana，指眼、耳、鼻、舌、身五種感覺器官）。什麼樣的報識能夠辨認出不可見的上意（manas，指末那識，一種恒常思量的識）？意識以及不堅固的識，那些其餘的識能夠取得色根，沒有非色（arūpa，指無色界）可以成就。這個識以及滅色（niruddha-rūpa，指滅盡定中的色）相互依賴，就像葦束一樣，順義的緣故。修行那個也不成立中間的報識，因為有食事的意義的緣故，不成立諸大（mahābhūta，指地、水、火、風四大元素）。眾生不是報識，中間的諸六識（ṣaḍ-vijñāna，指眼識、耳識、鼻識、舌識、身識、意識）隨著在三界（trayo dhātavaḥ，指欲界、色界、無色界）中出生的諸大，眾生作為食物所見，從此滅已，即使進入生定（utpāda-sthiti-bhaṅga，指生起、持續、壞滅的禪定），因為雜染（saṃkleśa，指煩惱）而不入定。意識取得後世的身體，然而它不入定心。那個地中的雜染中間報識因為種子而不成立。然而，生在無色界（arūpadhātu，沒有物質存在的禪定境界）中，中間的一切種子報識雜染善根覺者，沒有種子，沒有可以依託的，得到雜染善根心。回到那個地方顯現出世間心（lokottara-citta，超越世間的心），其餘的世間心（laukika-citta，與世間相關的意識）消失後，那個修行應當能夠回生到非有想非無想處（nevasañjñānāsañjñāyatana，無色界的最高禪定境界）。顯現不用處出世間心時，應當能夠回到那兩個道（mārga，指修行道路）。那個出世間識不是非有想非無想，到達所依，沒有用處，修行所依，涅槃道（nirvāṇa-mārga，通往涅槃的道路）所依成就。想要捨棄身體時，或者造作善不善，若上若下漸次依跡，滅毒得到清涼。不應當成立中間有阿賴耶識。因此，生染中間的一切種子報識中不成立。如何世間凈事不成立？像這樣離開諸欲的人，未得到**心，唯獨得到欲界（kāmadhātu，充滿慾望的領域）的善心，對於慾望產生厭離，然而這是慾望。
【English Translation】 English version Regarding the question of following consciousness. Even if there is that which consciousness relies upon, since it has ceased relying on consciousness, should that consciousness, as the all-seeds (sarva-bīja, referring to the potential forces stored in the Ālaya-vijñāna), follow that practitioner of the body? If it follows that which it relies upon, and that is the all-seeds, then it can only be the Ālaya-vijñāna (the fundamental consciousness storing all experiences), which is just a different name, established as the relying consciousness. However, if it becomes the all-seeds because of relying on it, then what does it rely on to serve as the causal consciousness? If it is not the all-seeds, if that which is relied upon becomes the result, then its meaning as the all-seeds is not established. Therefore, this explanation is established: all that relying consciousness is not consciousness, but the resultant consciousness (vipāka-vijñāna, the consciousness of karmic retribution, referring to a different name for Ālaya-vijñāna). Because it is the all-seeds, it can acquire the body of the next life and can recognize the remaining sense bases (rūpāyatana, referring to the five sense organs: eye, ear, nose, tongue, and body). What kind of resultant consciousness can recognize the invisible upper mind (manas, referring to the Manas-vijñāna, a constantly thinking consciousness)? Consciousness and the impermanent consciousness, those remaining consciousnesses can acquire the sense bases; there is no formless (arūpa, referring to the formless realm) that can be achieved. This consciousness and extinguished form (niruddha-rūpa, referring to form in cessation) rely on each other, like a bundle of reeds, due to the meaning of accordance. Practicing that also does not establish the intermediate resultant consciousness, because of the meaning of having food, it does not establish the great elements (mahābhūta, referring to the four great elements: earth, water, fire, and wind). Sentient beings are not resultant consciousness; the intermediate six consciousnesses (ṣaḍ-vijñāna, referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) follow the great elements born in the three realms (trayo dhātavaḥ, referring to the desire realm, form realm, and formless realm); sentient beings are seen as food, and after this ceases, even if entering the samādhi of arising, because of defilement (saṃkleśa, referring to afflictions), they do not enter samādhi. Consciousness acquires the body of the next life, but it does not enter the mind of samādhi. The defiled intermediate resultant consciousness in that realm is not established because of the seeds. However, those born in the formless realm (arūpadhātu, the realm of meditation without material existence), the intermediate all-seeds resultant consciousness, the defiled virtuous roots, have no seeds, nothing to rely on, and obtain the defiled virtuous root mind. Returning to that place, the supramundane mind (lokottara-citta, the mind that transcends the world) appears; after the remaining mundane minds (laukika-citta, consciousness related to the world) disappear, that practice should be able to return to the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana, the highest meditative state of the formless realm). When the supramundane mind appears without being used, it should be able to return to those two paths (mārga, referring to the path of practice). That supramundane consciousness is neither perception nor non-perception, reaching the reliance, without being used, practicing the reliance, the reliance on the path of Nirvāṇa (nirvāṇa-mārga, the path to Nirvāṇa) is achieved. When wanting to abandon the body, or creating good or bad, gradually relying on traces, whether up or down, extinguishing poison and obtaining coolness. It should not establish an intermediate Ālaya-vijñāna. Therefore, it is not established in the all-seeds resultant consciousness of intermediate defilement. How is it that mundane pure deeds are not established? Like this, those who leave desires, without obtaining ** mind, only obtain the virtuous mind of the desire realm (kāmadhātu, the realm full of desires), generating aversion to desires; however, this is desire.
界中心。後用行色界心不共同生滅。彼不薰此種子者不成。非彼色界心。過去無量生所隔。彼入定心作種子不成。既無彼已釋成此所有。彼入定色界心一切種子報識久時轉轉來。后因緣故。是彼善行習故。彼心增上緣。如是一切厭離地行中隨順如義應知。如是世間凈事中間一切種子報識不成。云何出世間凈事不成。如佛所說。外聞他聲音以內寂靜思量。因彼事故得生正見。以聞彼聲響音念故。或薰耳識。或薰意識或薰彼二。是中彼諸法寂靜思惟憶念故。耳識爾時不行。意識亦余識所隔雜故。若寂靜思惟行生時。彼久滅無常意識聞習所薰同習既無。何處復彼種子心。后時寂靜思惟行而生所有。彼寂靜思惟修行世間心。彼正見同順出世間心。或時同生滅。是故彼不薰。以不薰故彼種子不成。是故出世間凈中間一切種子報識不成。是中間習者。彼種子攝不順故。復云何一切種子與報識作染因成。彼對治出世間心種子事不成。出世間心是未曾有。是故彼習本無。既無彼習已有何種子生。彼應說善凈法界盡唯以聞習種子生彼所有彼聞習彼為是阿犁耶識性為不。若是阿犁耶識性者。是中雲何彼對治種子成。若是非如是性者。是以彼聞習種子有何依身可見。諸佛得菩提已。所有彼聞習隨心身現彼共同事。報識中行亦如乳水。然非彼阿
犁耶識。彼對治種子故。是中依微習故生中習依中習故上習生。多以聞思修順義故。然彼聞思修種子雖微中上。然是法身種子應知阿犁耶識相違。非阿犁耶識所攝。出世間善凈法界因氣事故。世間及出世間心作種子。然彼未得出世間心時。現氣煩惱對治。隨惡道對治。消滅作一切惡對治。隨順親近諸佛菩薩。世間亦諸新學者法身所攝。應知諸菩薩解脫身所攝。聲聞緣覺彼阿犁耶識法解脫身所攝。隨所隨所微中上漸次增長。如是如是。報識亦微劣身亦轉明。一切時身亦轉明。一切時轉身已。彼報識一切種子離種子成。及一切時滅已。彼復云何。阿犁耶識如乳水。若爾非阿犁耶識。同事而行。一切時壞如鵝水中飲乳。或入世間厭。或入定習滅故。入定習增長。如轉身及入諸滅盡定。雖不著識故彼中唯執不離。成非滅盡定。彼對治可取生。非彼起已更復生。報識已斷。非余處可取順成。若復計言。滅盡定有心。彼亦是心善不善。彼無記事故。不產生彼亦不成。若復言色心後生者。諸法種子事分別前未生。亦不生色無色。滅已及從滅盡定起。彼不成。及阿羅漢後心亦不成。除唯次第緣事可成。如是一切種子報識中間無染無凈成。是故釋成彼無及隨所相說。是中說偈。
菩薩凈心 離諸五識 離余轉事 心云何作
【現代漢語翻譯】 現代漢語譯本 阿賴耶識（Ālaya-vijñāna，儲存一切種子識）。它是對治種子的原因。其中，依靠微弱的習氣產生中等的習氣，依靠中等的習氣產生上等的習氣。大多因為聽聞、思考、修習順應正義的緣故。然而，那些聽聞、思考、修習的種子，即使是微弱、中等、上等，也應知是法身（Dharmakāya，佛的法性之身）的種子，與阿賴耶識相違背，不被阿賴耶識所攝。這是因為出世間的善凈法界（Dharmadhātu，諸法實相的境界）是因緣和氣運所致。世間和出世間的心都作為種子。然而，當他還沒有得到出世間的心時，顯現的氣運是對治煩惱的，隨之是對治惡道的。消滅一切惡行，隨順親近諸佛菩薩。世間也包括新學者所攝的法身。應知諸菩薩所攝的解脫身。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，無師自悟的修行者）的解脫身被阿賴耶識的法所攝。隨著所隨順的微弱、中等、上等，逐漸增長。像這樣，報識（Vipāka-vijñāna，果報之識）也微弱，身體也變得明亮。一切時身體也變得明亮。一切時轉身之後，那個報識的一切種子離開種子而成就，以及一切時滅盡之後，它又會怎樣呢？阿賴耶識就像乳和水。如果這樣，就不是阿賴耶識了。同時進行，一切時都壞滅，就像鵝在水中飲乳一樣。或者進入世間的厭離，或者進入禪定習氣而滅盡的緣故，進入禪定習氣而增長。就像轉身以及進入諸滅盡定（Nirodha-samāpatti，斷滅一切心識活動的禪定）。雖然不執著于識，因此其中唯有執著而不離，成就非滅盡定。那個對治是可以取而生的。不是那個生起之後又再次生起。報識已經斷滅，沒有其他地方可以取而順成。如果又有人認為，滅盡定中有心，那個心也是善或不善的。那個是無記事，所以不產生，那個也不成就。如果又有人說色心（Rūpa-citta，物質與精神）後生，諸法種子之事分別前未生，也不生色無色。滅盡之後以及從滅盡定起，那個不成就。以及阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的後心也不成就。除非唯有次第緣事可以成就。像這樣，一切種子報識中間沒有染污沒有清凈而成就。因此解釋成就那個沒有以及隨所相說。其中說偈： 菩薩清凈心，遠離諸五識（Pañca-vijñāna，眼、耳、鼻、舌、身五種感覺器官產生的意識），遠離其餘轉變之事，心如何運作？
【English Translation】 English version Ālaya-vijñāna (storehouse consciousness). It is the cause of seeds that counteract. Among these, based on subtle habits, intermediate habits arise; based on intermediate habits, superior habits arise. Mostly because of hearing, thinking, and cultivating in accordance with righteousness. However, those seeds of hearing, thinking, and cultivating, even if they are subtle, intermediate, or superior, should be known as seeds of the Dharmakāya (the body of the Dharma, the essence of Buddhahood), which are contrary to the Ālaya-vijñāna and not included within it. This is because the pure Dharmadhātu (the realm of the true nature of all things) of the transcendent world is due to causes and conditions. Both worldly and transcendent minds serve as seeds. However, when he has not yet attained the transcendent mind, the manifested energy counteracts afflictions, and consequently counteracts evil paths. It eliminates all evil deeds, and follows and draws near to all Buddhas and Bodhisattvas. The worldly also includes the Dharmakāya included by new learners. It should be known as the liberation body included by all Bodhisattvas. The liberation body of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) is included by the Dharma of the Ālaya-vijñāna. According to what is followed, subtle, intermediate, and superior gradually increase. In this way, the Vipāka-vijñāna (resultant consciousness) is also weak, and the body also becomes brighter. At all times, the body also becomes brighter. After turning the body at all times, all the seeds of that Vipāka-vijñāna are accomplished by leaving the seeds, and after all is extinguished at all times, what will it become? The Ālaya-vijñāna is like milk and water. If so, it is not the Ālaya-vijñāna. Proceeding simultaneously, it is destroyed at all times, like a goose drinking milk in water. Or entering worldly aversion, or entering the extinction due to the habit of meditation, entering the habit of meditation and increasing. Like turning the body and entering all Nirodha-samāpattis (cessation attainments). Although not attached to consciousness, therefore only attachment is present without separation, accomplishing non-Nirodha-samāpatti. That counteraction can be taken and born. It is not that after that arises, it arises again. The Vipāka-vijñāna has already been cut off, and there is no other place to take and accomplish accordingly. If someone again thinks that there is mind in Nirodha-samāpatti, that mind is also good or bad. That is a matter of indifference, so it does not generate, and that is not accomplished. If someone again says that rūpa-citta (form and mind) arises later, the matter of the seeds of all dharmas has not arisen before differentiation, and neither form nor formlessness arises. After extinction and arising from Nirodha-samāpatti, that is not accomplished. And the later mind of an Arhat (one who has attained liberation) is also not accomplished. Unless only sequential causal matters can be accomplished. In this way, all seeds of Vipāka-vijñāna are accomplished without defilement and without purity in between. Therefore, explain the accomplishment of that absence and according to what is said. Among these, a verse is said: The Bodhisattva's pure mind, is apart from all five consciousnesses (Pañca-vijñāna, the consciousnesses arising from the five sense organs: eyes, ears, nose, tongue, and body), is apart from the remaining matters of transformation, how does the mind operate?
對治迴轉 無量不成 因果分別 彼滅應順 離子非事 若取轉事 彼事二無 轉事不成
何者。復此阿犁耶識差別事略有三種。及四種應知。是中三種者。以三種習差別故。一言說習差別。二身見習差別。三因緣習差別。四種習差別。一取時差別。二報差別。三念事差別。四相差別。是中取時差別者。所有諸習生彼無故。行緣識及取緣有不成。是中報差別者。所有行有緣故。諸道受報彼無故。無子後生。諸法生事不成。念事差別者。所有彼意我相念事。彼意無己身念取事不成。是中相差別者。所有彼同相不同相。離受生種子相同。受生種子相同。所有器世間。種子不同者。所有內入種子。所有同者。彼離受生種子對治生。不同者。障滅。及同者。他所妄想分別取見凈。諸行人一事中種種信如種見得。是中偈。
難滅證縛 說為同事 行人亂心 自念外壞 凈不相違 真實見凈 佛戒清凈 諸佛見凈
所有不同彼同受生種子。彼無故。器世間眾生世間順勝事不成。復粗澀相安相。粗澀相者。所有煩惱及使種子。安相者。有漏善法種子。彼無故報作不作勝身中不成。復受不受相。受相者。所有熟報善不善種子。不受相者。所有言道習種子。無量分別順種子故。彼無者作不
【現代漢語翻譯】 現代漢語譯本： 對治迴轉，無量不成。 因果分別，彼滅應順，離子非事。 若取轉事，彼事二無，轉事不成。
何者？復此阿犁耶識（ālìyēshí，又稱阿賴耶識，藏識，含藏一切事物資訊的根本識）差別事略有三種，及四種應知。是中三種者，以三種習差別故。一言說習差別，二身見習差別，三因緣習差別。四種習差別，一取時差別，二報差別，三念事差別，四相差別。是中取時差別者，所有諸習生彼無故，行緣識及取緣有不成。是中報差別者，所有行有緣故，諸道受報彼無故，無子後生，諸法生事不成。念事差別者，所有彼意我相念事，彼意無己身念取事不成。是中相差別者，所有彼同相不同相，離受生種子相同，受生種子相同，所有器世間（qìshìjiān，容納有情眾生的物質世界）種子不同者，所有內入種子，所有同者，彼離受生種子對治生，不同者，障滅。及同者，他所妄想分別取見凈，諸行人一事中種種信如種見得。是中偈。
難滅證縛，說為同事，行人亂心。 自念外壞，凈不相違，真實見凈。 佛戒清凈，諸佛見凈。
所有不同彼同受生種子，彼無故，器世間眾生世間順勝事不成。復粗澀相安相，粗澀相者，所有煩惱及使種子，安相者，有漏善法種子。彼無故報作不作勝身中不成。復受不受相，受相者，所有熟報善不善種子，不受相者，所有言道習種子，無量分別順種子故，彼無者作不
【English Translation】 English version: Curing reversion, immeasurable non-accomplishment. Distinguishing cause and effect, their extinction should be followed, separation from matter is not an event. If grasping at reversion, those two matters are non-existent, reversion is not accomplished.
What is it? Furthermore, the differentiated matters of this Ālaya-vijñāna (ālìyēshí, also known as the storehouse consciousness, the fundamental consciousness containing information of all things) are roughly of three kinds, and four kinds should be known. Among these three kinds, it is due to the differences in three kinds of habits. First, the difference in habits of speech. Second, the difference in habits of self-view. Third, the difference in habits of conditions. The four kinds of habits are: first, the difference in the time of grasping; second, the difference in retribution; third, the difference in the matter of thought; fourth, the difference in characteristics. Among these, the difference in the time of grasping is that all habits arise because they are non-existent, the condition of action and the existence of grasping are not accomplished. Among these, the difference in retribution is that all actions have conditions, the retribution of all paths is not accomplished because they are non-existent, no offspring are born later, and the arising of all dharmas is not accomplished. The difference in the matter of thought is that all matters of thought of self-image are non-existent, and the matter of grasping the thought of oneself is not accomplished. Among these, the difference in characteristics is that all similar and dissimilar characteristics, the seeds of separation from receiving birth are the same, the seeds of receiving birth are the same, all seeds of the receptacle world (qìshìjiān, the material world that accommodates sentient beings) are different, all seeds of internal entry, all that are the same, the seeds of separation from receiving birth are cured, those that are different, the obstacles are extinguished. And those that are the same, the delusions of others are purified by discrimination and grasping. All practitioners in one matter have various beliefs, such as seeing seeds obtained. Here is a verse.
Difficult to extinguish, proving bondage, said to be the same matter, practitioners' minds are confused. Self-thought is externally destroyed, purity is not contradictory, true seeing is pure. Buddha's precepts are pure, the Buddhas' seeing is pure.
All different seeds of receiving birth are the same, because they are non-existent, the favorable and superior matters of the receptacle world and the sentient beings' world are not accomplished. Furthermore, coarse and rough characteristics, peaceful characteristics, coarse and rough characteristics are all seeds of afflictions and attachments, peaceful characteristics are seeds of defiled wholesome dharmas. Because they are non-existent, retribution is not accomplished in superior bodies, whether acting or not acting. Furthermore, receiving and not receiving characteristics, receiving characteristics are all seeds of ripened retribution, wholesome and unwholesome, not receiving characteristics are all seeds of habits of speech and paths, because of immeasurable discrimination and favorable seeds, those that are non-existent do not act.
作善惡業得時不受用義不成。新語言習生事不成。復喻相幻焰夢患目等。彼阿犁耶識彼時無故。虛妄分別種子故。相事不成。彼復同相別相具有縛者同相世間。離欲者壞相。學者聲聞及諸菩薩一義一處除相。阿羅漢辟支佛諸如來煩惱障具除相。煩惱障智障及具除相。如順彼無漸次。煩惱滅事。以何義故。善不善諸法報中不定無記報。如是無記善不善不相違。善不善事迭互相違善不善事煩惱轉事不成。是故唯不定無記是報識。已說智依。智相復云何知。彼略有三種。一他性相。二妄想分別相三成就相。是中何者他性相。所有阿犁耶識種子中。虛妄分別所攝識。彼復何等身與受用識。彼所受用識。受用識。時識。數識。方處差別假意識。自他分別善道惡道生滅識。是中所有身與受用識及彼所用識。及受識所有時數分別假識者。彼語言習種子因生故。所有自他分別識。彼身見習種子因故。所有善道惡道生死者。彼為因緣習種子因故。此諸識一切塵一切道煩惱所攝。說他性相者。虛妄分別現見成。此別現見成。此諸識中所有虛妄分別所攝。唯識事非有妄取義依見。此是他性相。是中何者妄分別相。若非有塵唯彼識作塵現取故。是中何者成就相若還彼他性相中微塵相永無有事。是中身與受用識等六內眼等塵應知。彼所受用識者。
【現代漢語翻譯】 現代漢語譯本 作善惡業在成熟時無法受用，此義不成立。新的語言習慣產生作用也不成立。又比如幻象、火焰、夢境、眼病等，這些都依賴於阿賴耶識，但阿賴耶識在這些時候是不存在的。因為是虛妄分別的種子，所以現象和事物並不成立。那些被束縛于相同表象和不同表象的人，屬於具有相同表象的世間。遠離慾望的人則會破壞表象。正在修學的聲聞和菩薩，在一個意義和一個處所去除表象。阿羅漢、辟支佛和諸如來，則完全去除煩惱障。去除煩惱障、智障以及兩者都去除，就像順著它們一樣，沒有漸次。煩惱的滅除也是如此。因為什麼緣故呢？善與不善的諸法，在果報中是不定的，無記的果報也是如此。這樣，無記與善和不善並不相違背。善與不善的事物相互違背，善與不善的事物導致煩惱的流轉也不成立。所以只有不定的無記才是果報識。以上已經說明了智慧所依賴的對象。智慧的表象又該如何理解呢？它大致有三種：一是依他起性相（paratantra-svabhāva），二是遍計所執相（parikalpita-lakṣaṇa），三是圓成實相（pariniṣpanna-lakṣaṇa）。 其中什麼是依他起性相呢？所有阿賴耶識的種子中，由虛妄分別所攝的識。這些識又是什麼呢？是身識和受用識。以及它們所受用的識，受用識、時識、數識、方處差別假意識，以及自他分別、善道惡道生滅識。其中，所有身識和受用識，以及它們所受用的識，以及受識中所有的時間、數量分別的假識，都是因為語言習慣的種子因緣而生起的。所有自他分別識，是因為身見習氣的種子因緣而生起的。所有善道惡道的生死，是因為因緣習氣的種子因緣而生起的。這些識，一切塵埃，一切道路，都被煩惱所攝。說依他起性相，是虛妄分別的顯現。這種顯現是不同的。這些識中，所有由虛妄分別所攝的，唯識的事物並非真實存在，而是依賴於妄取的意義而見到的。這就是依他起性相。 其中什麼是遍計所執相呢？如果沒有塵埃，只有識作為塵埃顯現並被執取。其中什麼是圓成實相呢？如果回到依他起性相中，微塵的表象永遠不存在。其中，身識和受用識等六內眼等塵埃應該瞭解。它們所受用的識是...
【English Translation】 English version The meaning that doing good or bad karma does not result in enjoyment when it matures is not established. The arising of new language habits is also not established. It is also like illusions, flames, dreams, eye diseases, etc. These all rely on the Ālaya-vijñāna (storehouse consciousness), but the Ālaya-vijñāna does not exist at these times. Because they are seeds of false discrimination, phenomena and things are not established. Those who are bound by the same appearance and different appearances belong to the world with the same appearance. Those who are free from desire destroy appearances. Those who are learning, the Śrāvakas (hearers) and Bodhisattvas, remove appearances in one meaning and one place. Arhats, Pratyekabuddhas (solitary Buddhas), and all Tathāgatas (Buddhas) completely remove the afflictive obscurations (kleśa-āvaraṇa). Removing the afflictive obscurations, the cognitive obscurations (jñeya-āvaraṇa), and both, is like following them, without gradual stages. The cessation of afflictions is also like this. For what reason? Good and bad dharmas (phenomena) are uncertain in their retribution, and so is indeterminate neutral retribution. Thus, the indeterminate neutral is not contradictory to good and bad. Good and bad things contradict each other, and the fact that good and bad things lead to the turning of afflictions is not established. Therefore, only the indeterminate neutral is the retribution consciousness. The object upon which wisdom relies has been explained above. How should the appearance of wisdom be understood? It roughly has three types: one is the paratantra-svabhāva (other-powered nature), two is the parikalpita-lakṣaṇa (completely imputed nature), and three is the pariniṣpanna-lakṣaṇa (perfected nature). Among them, what is the paratantra-svabhāva? All the consciousnesses contained in the seeds of the Ālaya-vijñāna, which are encompassed by false discrimination. What are these consciousnesses? They are the body consciousness and the enjoyment consciousness. And the consciousnesses that they enjoy, the enjoyment consciousness, the time consciousness, the number consciousness, the consciousness of the difference in place and direction, and the consciousness of self-other discrimination, good path, bad path, birth and death. Among them, all the body consciousness and enjoyment consciousness, and the consciousnesses that they enjoy, and all the false consciousnesses of time and number discrimination in the enjoyment consciousness, arise because of the seed cause of language habits. All the consciousnesses of self-other discrimination arise because of the seed cause of the habit of self-view. All the births and deaths of the good path and bad path arise because of the seed cause of the habit of conditions. These consciousnesses, all dust, all paths, are encompassed by afflictions. Saying that the paratantra-svabhāva is the manifestation of false discrimination. This manifestation is different. Among these consciousnesses, all that are encompassed by false discrimination, the things of consciousness-only are not truly existent, but are seen relying on the meaning of false grasping. This is the paratantra-svabhāva. Among them, what is the parikalpita-lakṣaṇa? If there is no dust, only consciousness appears as dust and is grasped. Among them, what is the pariniṣpanna-lakṣaṇa? If returning to the paratantra-svabhāva, the appearance of dust particles will never exist. Among them, the body consciousness and enjoyment consciousness, etc., the six internal sense bases such as the eye, etc., should be understood. The consciousnesses that they enjoy are...
六外塵色等應知。彼能受用識者。六種眼識等塵應知。此諸識余識差別應知。復此諸識唯識無義故。余處有何見。夢等見應知。所謂夢中離塵唯識。如是種種色聲香味觸屋宅林地風諸山塵現相事故見。然彼處無塵義如是見者一切唯識。隨義通達應知。言等者幻焰鹿渴患目等應知。然彼如夢覺者一切亦如是識。何以故。如夢中唯識意生。如是彼處亦不行。行真實知覺已故行真實。未覺者唯識事云何得知。從阿含及解釋順義中。是中阿含如佛十地經所說。三界唯心作。相續解脫經中彌勒菩薩問佛言。世尊。所有彼三昧境界中見像。彼為於心異為不異。佛言。彌勒不異。何以故。彼念唯識所明識我說。世尊。若是彼三昧境界形像心中不異者。云何以彼心而取彼心。佛言。彌勒。無有法而能取法。然彼心如是生。以如是生故如是見。譬如緣像故唯見像而言我見像。以是義中間不離彼像。中間像相似見。如是生彼心。如是中間而言見。如是此阿含將證成。如是入定心時隨所青等知所有。見像還見彼心離塵青等。如是順釋已。菩薩於一切識中如是測量取。唯識中無彼青等憶念持識。前已彼念所見聞思修。亦隨所憶事識。彼亦念過去故。彼現相唯識。得以此喻證故。菩薩雖真智未覺已應思量唯覺事隨此如夢說種種諸識。彼識順成唯識
【現代漢語翻譯】 現代漢語譯本 應知六種外塵，即色等。能受用這些外塵的是識。應知六種塵，即眼識等所對之塵。應知這些識與其他的識有所差別。又，這些識是唯識而無外義的，那麼在其他地方有什麼樣的見解呢？應知如夢等見解。也就是說，在夢中，離開外塵而只有識。就像這樣，種種的色、聲、香、味、觸、屋宅、林地、風、諸山、塵土等顯現的相，都是因為識的緣故而見到的。然而，在那些地方並沒有外塵的意義，像這樣見到一切都是唯識。應當通過意義來通達。所說的『等』，應知如幻、焰、鹿渴、眼病等。然而，那些如夢的覺悟者，一切也都是這樣認識的。為什麼呢？就像夢中唯識由意念產生一樣，在那個地方（覺悟狀態）也不起作用。因為已經通過真實的知覺而行事，所以行事是真實的。未覺悟者如何得知唯識之事呢？從阿含經以及解釋順義中得知。其中，阿含經如佛在《十地經》中所說：『三界唯心所作。』在《相續解脫經》中，彌勒菩薩問佛說：『世尊，所有在三昧境界中所見的形象，那些是與心相異還是不相異呢？』佛說：『彌勒，不相異。為什麼呢？那些念頭都是唯識所明，我說是識。』世尊，如果那些三昧境界中的形像與心中不相異，那麼如何以那個心來取那個心呢？』佛說：『彌勒，沒有法能夠取法。然而，那個心是這樣生起的，因為這樣生起，所以這樣見到。譬如，因為緣于像，所以只見到像，而說我見到了像。因為這個意義，中間不離開那個像，中間像相似地見到。像這樣生起那個心，像這樣中間而言見到。』像這樣，此阿含經將證成。像這樣，入定時，心中隨所知青等所有，見到的形像還見到那個心，離開外塵的青等。像這樣順著解釋之後，菩薩在一切識中像這樣測量取捨。在唯識中，沒有那些青等的憶念持識。先前已經通過念頭所見、所聞、所思、所修，也隨著所憶之事而識。那些也是念過去的事情，所以那些現相是唯識。因為得到這個比喻的證明，所以菩薩即使真智尚未覺悟，也應當思量唯覺之事，隨著這個如夢的說法，種種諸識，那些識順成唯識。
【English Translation】 English version The six external dusts, such as form, should be known. The one who can experience these external dusts is consciousness. The six types of dust, such as the dust perceived by eye-consciousness, should be known. These consciousnesses should be known as different from other consciousnesses. Furthermore, since these consciousnesses are only consciousness without external meaning, what kind of views are there in other places? Views such as dreams should be known. That is to say, in dreams, there is only consciousness apart from external dust. Just like this, the various forms, sounds, smells, tastes, tactile sensations, houses, forests, lands, winds, mountains, dust, etc., that appear are seen because of consciousness. However, in those places, there is no meaning of external dust; seeing everything like this is only consciousness. It should be understood through meaning. The 'etc.' that is mentioned should be known as illusions, flames, mirages, eye diseases, etc. However, those who are awakened like from a dream, all recognize it in the same way. Why? Just as in a dream, only consciousness arises from intention, it does not function in that place (awakened state). Because one acts through true perception, the actions are true. How do those who are not awakened know about the matter of only consciousness? It is known from the Agamas and the explanations that follow their meaning. Among them, the Agama is as the Buddha said in the Ten Stages Sutra: 'The three realms are made by mind alone.' In the Continuous Liberation Sutra, Bodhisattva Maitreya asked the Buddha: 'World Honored One, are the images seen in the realm of Samadhi different from the mind or not different?' The Buddha said: 'Maitreya, not different. Why? Those thoughts are all illuminated by only consciousness; I say they are consciousness.' 'World Honored One, if those images in the realm of Samadhi are not different from the mind, then how does that mind take that mind?' The Buddha said: 'Maitreya, there is no dharma that can take dharma. However, that mind arises in this way, and because it arises in this way, it is seen in this way. For example, because of the image, one only sees the image and says, 'I see the image.' Because of this meaning, one does not leave that image in the middle; in the middle, one sees something similar to the image. In this way, that mind arises; in this way, one says one sees in the middle.' Like this, this Agama will prove it. Like this, when entering Samadhi, whatever blue etc. is known in the mind, the image seen still sees that mind, separated from the external dust of blue etc. After explaining it in this way, the Bodhisattva measures and takes in all consciousnesses in this way. In only consciousness, there is no memory-holding consciousness of those blue etc. Previously, what has been seen, heard, thought, and practiced through thought is also recognized according to what is remembered. Those are also thoughts of the past, so those appearances are only consciousness. Because one obtains the proof of this analogy, the Bodhisattva, even if true wisdom has not yet awakened, should contemplate only the matter of awakening, and following this dream-like saying, the various consciousnesses, those consciousnesses conform to only consciousness.
。眼識等諸識。眼等諸識復有諸色云何得知。唯識事彼亦有。阿含及順釋如前說。若是唯彼諸識者。何故色事及現見相事久住體。行顛倒等煩惱染處因故。余時非塵為塵妄不成。既無彼事煩惱障智障染事不成。彼既無凈事不成。是故如是彼順義成。是中有偈。
妄念及妄想 說為諸色識 及無非色識 有彼非餘者
何故時等種種如說者行無時。世間流不絕故。無量眾生界因故。無量佛世界因故。無量所作事迭互假名分別因故。無量攝取受用差別因故。無量愛不愛業果報受用差別因故。無量受生死差別因故。云何復此諸識唯識作事成。略說有三種相。一者但彼無義因故。二事同念見識因故。種種事畫師所生因故。如是彼一切諸識無塵故。唯如是同見相。眼識等色等念故。及彼識見乃至身識見唯意識。一切眼等法盡識同念意識。識同見分別故。于意識及一切識生現相故。是中有偈。
唯彼二種事 行者入意識 唯入彼心已 彼力所成此
唯彼意識種種行故。得彼名。亦如身口等。餘者行一切身中如畫師。二種現相行。唯彼塵現相故。及分別現相故。一切處觸現相故。行色塵身依故。彼意識彼余色相身依故。是中有偈。
遠至獨行故 無身窟所依 能調不調心 我說為凈行
【現代漢語翻譯】 現代漢語譯本：眼識等各種識，眼等各種識又依賴於各種色，如何得知這些呢？唯識論認為這是識的作用，阿含經以及順應經義的解釋如前所述。如果只有這些識，那麼為什麼色法以及現見的現象會長期存在？因為它們是行、顛倒等煩惱染污的處所，也是原因。其餘時候，並非塵埃卻被錯誤地認為是塵埃，這是不成立的。既然沒有這些色法，煩惱障和智障的染污之事就不能成立。既然沒有這些色法，清凈之事也不能成立。因此，這樣說來，唯識的意義才能成立。其中有一首偈頌：
『虛妄的念頭和虛妄的想像，被稱為各種色識，以及無色的識。有這些識，而不是其他的。』
為什麼時間等種種事物會如所說的那樣執行，而沒有停止的時候呢？因為世間的流轉不會斷絕。因為有無量眾生的存在。因為有無量佛世界的存在。因為有無量所作之事互相假借名相分別。因為有無量攝取和受用的差別。因為有無量愛與不愛業果報受用的差別。因為有無量感受生死輪迴的差別。又如何能使這些識唯有識的作用才能成就呢？簡略地說，有三種相：一是隻有識而沒有外境的原因。二是共同念頭和見識的原因。三是各種事物如同畫師所畫的原因。像這樣，一切諸識都沒有塵埃，唯有如此才能有共同見到的景象。眼識等對色等的念頭，以及這些識的見，乃至身識的見，都唯有意識。一切眼等法都儘是識，共同念頭都是意識。識共同見而分別。在意識以及一切識中產生顯現的現象。其中有一首偈頌：
『只有這兩種事，修行者進入意識。唯有進入這意識之後，才能憑藉意識的力量成就此事。』
唯有這意識有種種行為，所以得到這些名稱。也像身口等一樣。其餘的在一切身中執行，如同畫師一樣。兩種顯現的現象在執行。唯有塵埃的顯現的現象，以及分別的顯現的現象。一切處都有觸的顯現的現象。在色塵身中執行。這意識依賴於其餘的色相身。其中有一首偈頌：
『能遠行，能獨自執行，沒有身體，以窟穴為住所，能調伏不調伏的心，我說這是清凈的行為。』
【English Translation】 English version: The eye-consciousness and other consciousnesses, the eye and other consciousnesses rely on various forms, how can we know this? The Vijnanavada (Consciousness-only school) believes that this is the function of consciousness, as the Agamas and explanations that accord with the sutras have stated before. If there are only these consciousnesses, then why do forms and directly perceived phenomena exist for a long time? Because they are the place and cause of afflictions such as actions (karma), inversions, and other defilements. At other times, it is not dust, but it is mistakenly regarded as dust, which is not established. Since there are no such forms, the defilements of the afflictive obscurations (klesha-avarana) and the cognitive obscurations (jnana-avarana) cannot be established. Since there are no such forms, pure things cannot be established. Therefore, in this way, the meaning of Consciousness-only can be established. There is a verse in it:
'False thoughts and false imaginations, are called various form-consciousnesses, and formless consciousnesses. There are these consciousnesses, and not others.'
Why do time and other things run as they are said to, without stopping? Because the flow of the world will not be cut off. Because there are countless sentient beings. Because there are countless Buddha worlds. Because there are countless things done that mutually borrow names and make distinctions. Because there are countless differences in taking and using. Because there are countless differences in the enjoyment of the karmic retributions of love and non-love. Because there are countless differences in experiencing birth and death. How can these consciousnesses be made to accomplish only the function of consciousness? Briefly speaking, there are three aspects: First, there is only consciousness and no external object. Second, there is the cause of common thoughts and perceptions. Third, various things are like what a painter paints. In this way, all consciousnesses have no dust, and only in this way can there be a commonly seen scene. The thoughts of eye-consciousness and others towards forms and so on, and the seeing of these consciousnesses, even the seeing of body-consciousness, are all only mind-consciousness (mano-vijnana). All the dharmas of the eye and so on are all consciousness, and common thoughts are all mind-consciousness. Consciousness commonly sees and distinguishes. The phenomenon of manifestation arises in mind-consciousness and all consciousnesses. There is a verse in it:
'Only these two things, the practitioner enters the mind-consciousness. Only after entering this mind-consciousness, can this matter be accomplished by the power of mind-consciousness.'
Only this mind-consciousness has various behaviors, so it gets these names. It is also like body and speech and so on. The rest runs in all bodies, like a painter. Two kinds of manifested phenomena are running. Only the manifested phenomenon of dust, and the manifested phenomenon of distinction. There is a manifested phenomenon of touch in all places. It runs in the form-dust body. This mind-consciousness relies on the remaining form-aspect body. There is a verse in it:
'Able to travel far, able to travel alone, without a body, taking caves as dwellings, able to tame the untamed mind, I say this is pure conduct.'
如說此諸五根。意識境界緣受成。然是彼者意是依止爾。復如說十二入。經中六種識種識是意入爾。若有阿犁耶識。識塵識分別安是中。諸餘一切識。彼念想識唯意識識同身彼見應知。彼如是唯念想諸識彼見生因故。如塵現相見彼生同依作事成。如是此諸識唯識住事成。云何有見塵而說無有義成。如佛所說。菩薩成就四法。一切諸識解通無義事。相違識相智故。亦如餓鬼畜生人及諸天等同事中見既別。不念見覺識故。亦如過去未來夢現相念故。加意中間顛倒同順智故。所謂有塵念。彼念識不顛倒。應得不加真智及隨順三種智知故。如是諸菩薩及得禪定者。得心自在憶持力故。現如是事。及得舍摩他。諸行人觀法順故。唯憶念現見故。及得無分別智。彼處住已現一切義。如是此三種智隨順義故。彼義本四諸相釋成無有義。若是唯識義現見依者。他性相云何。他性以何義故說為他性。自習種子生故。緣他性生已剎那后自不住。有力故說他性。彼是妄想分別非性非所依。未曾有塵見故。彼云何妄分別。以何義故彼名為妄分別。無量相妄分別顛倒相生故。妄分別者。無自相唯妄見故。說為妄想。若是成就相者。彼永無自性相彼云何成就。以何義故說為成就。不以義故說為成就。緣凈念一切善根妙義因故。亦是上義故名為成
【現代漢語翻譯】 現代漢語譯本 如果說這五根（眼、耳、鼻、舌、身）的作用，是意識憑藉境界而產生感受。那麼，這裡的『彼者』，意思是意識所依止的對象。又如十二入（六根、六塵）所說，經中所說的六種識（眼識、耳識、鼻識、舌識、身識、意識）的種子，其中的識就是意入（意識的所入處）。如果存在阿賴耶識（根本識），那麼識、塵、識的分別就安立於其中。其餘的一切識，比如念想識，都與意識、身識相同，應該這樣理解。這些念想識的產生，是因為有見塵（所見之物）作為生起的原因。就像塵埃顯現的現象，它們的生起依賴於共同的依處而成就。因此，這些識僅僅依靠識就能成就事情。為什麼在有見塵的情況下，卻說沒有義（實際意義）的成就呢？正如佛所說，菩薩成就四法，就能通達一切諸識，而沒有義的事情，這是因為相違識的智慧的緣故。也像餓鬼、畜生、人和諸天等，在同一件事情中，所見到的景象各不相同，這是因為他們沒有念見覺識的緣故。也像過去、未來、夢境顯現的景象，是因爲念想的緣故。加上意念中間的顛倒，與順應智慧的緣故。所謂有塵念，這種念識是不顛倒的，應該通過不加真智以及隨順三種智慧來了解。就像諸菩薩以及獲得禪定的人，因為獲得心自在的憶持力，所以能顯現這樣的事情。以及獲得舍摩他（止）的修行人，因為觀察法順應真理，所以僅僅是憶念顯現所見。以及獲得無分別智的人，住在那種境界中，就能顯現一切義。因此，這三種智慧隨順真理的意義。這些義的根本四種相的解釋，成就了沒有義的說法。如果僅僅是識的意義顯現所依賴的對象，那麼他性（異性）是什麼呢？以什麼意義才說為他性呢？因為是從自身習氣種子所生，憑藉他性而生起后，剎那之後自身不能住立，因為有力量的緣故，所以說為他性。那是妄想分別，既不是自性也不是所依。因為未曾有塵的顯現的緣故。那如何是妄分別呢？以什麼意義稱之為妄分別呢？因為無量相的妄分別，顛倒相的生起緣故。妄分別，沒有自相，僅僅是虛妄的見解，所以稱為妄想。如果是成就相，那麼它永遠沒有自性相，它如何成就呢？以什麼意義說為成就呢？不是以義的緣故說為成就。因為是清凈的念頭，一切善根妙義的因緣。也是至上的意義，所以稱為成就。
【English Translation】 English version If it is said that these five roots (eye, ear, nose, tongue, body) function by the consciousness relying on the realm to generate feelings, then 'that one' here means the object on which consciousness relies. Furthermore, as stated in the twelve entrances (six senses, six objects), the six kinds of consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) seeds mentioned in the sutras, the consciousness within them is the mind-entrance (the place where consciousness enters). If there is an Ālaya-consciousness (storehouse consciousness), then the distinctions of consciousness, object, and consciousness are established within it. All other consciousnesses, such as thought-consciousness, are the same as mind-consciousness and body-consciousness; this should be understood. The arising of these thought-consciousnesses is because of the presence of visible objects (what is seen) as the cause of arising. Just like the phenomena of dust appearing, their arising depends on a common basis to be accomplished. Therefore, these consciousnesses can accomplish things merely by relying on consciousness. Why, in the presence of visible objects, is it said that there is no accomplishment of meaning (actual significance)? As the Buddha said, when a Bodhisattva accomplishes four dharmas, they can understand all consciousnesses, and there is no matter of meaning, because of the wisdom of contradictory consciousnesses. It is also like how ghosts, animals, humans, and gods see different scenes in the same event, because they do not have the consciousness of perceiving and feeling. It is also like the scenes that appear in the past, future, and dreams, because of thought. Adding the inversion in the middle of the mind, and the reason for conforming to wisdom. The so-called thought of dust, this thought-consciousness is not inverted, and should be understood through not adding true wisdom and conforming to the three kinds of wisdom. Just like the Bodhisattvas and those who have attained Samādhi (meditative absorption), because they have obtained the power of mindfulness and retention of the mind, they can manifest such things. And those practitioners who have attained Śamatha (tranquility), because their observation of the Dharma conforms to the truth, they merely remember and manifest what they see. And those who have attained non-discriminating wisdom, residing in that state, can manifest all meanings. Therefore, these three kinds of wisdom conform to the meaning of truth. The explanation of the fundamental four aspects of these meanings accomplishes the statement of no meaning. If it is only the object on which the meaning of consciousness depends, then what is otherness (heterogeneity)? In what sense is it called otherness? Because it is born from the seeds of one's own habitual tendencies, and after arising by relying on otherness, it cannot stand on its own after a moment, because it has power, so it is called otherness. That is delusional discrimination, neither self-nature nor the basis of reliance. Because of the appearance of unprecedented dust. How is that delusional discrimination? In what sense is it called delusional discrimination? Because of the delusional discrimination of countless aspects, and the arising of inverted aspects. Delusional discrimination has no self-nature, it is merely a false view, so it is called delusion. If it is an accomplished aspect, then it never has a self-nature aspect, how is it accomplished? In what sense is it said to be accomplished? It is not said to be accomplished because of meaning. Because it is a pure thought, the cause of all good roots and wonderful meanings. It is also the supreme meaning, so it is called accomplishment.
就。復有分別及無分別說分別性。是中何者分別。何等分別。何等分別性。意識分別以能分別。然彼自語言習種子及一切識。語言習種子故。是無量諸相分別故。行一切處分別妄想分別故。說為分別。復他性妄想念隨所有性。他性妄想者。是彼處妄想自性。以何相以何義故先已釋。云何復妄分別以何分別。以何念以何念取。以何慢。以何假名。以何安義名。以念故他性中彼念取見彼慢分別起口業。見等四種世間行故。非有義而言有安故分別妄想。此諸三性為同行為別行為別不別。應說傍義故。他性相他性傍義故。彼亦是妄分別傍義故。彼亦是成就有何傍名義。是以他性他性習種子。生他性因故。有何傍名義。以是彼如是妄分別。及妄分別及諸分別因故。有何義故。隨彼如是妄分別。如所分別如是彼永無義故。有幾種他相。略有二種。一薰種子他相。二染凈性不成他相。如是此二種他相故。說為他相。妄分別性亦有二種一者性分別。二者勝分別故。以為分別。成就性亦有二種。一者性成就故。二者凈成就故。分別復有四種。一者性分別。二勝分別。三覺分別四不覺分別。覺分別者解義事善巧故。不覺分別者。不解義事不善巧故。復有五種。一名所依義分別。所謂此名有是義爾。二義所依名性分別。所謂此義有此名爾。三
【現代漢語翻譯】 現代漢語譯本 再說，有關於『分別』（Vikalpa，區分）和『無分別』（Avikalpa，不區分）的說法，以及『分別性』（Vikalpata，分別的性質）的說法。那麼，這裡面什麼是『分別』？什麼是『分別』的運作？什麼是『分別性』？ 意識的『分別』在於它能夠進行區分。然而，這種區分源於自身語言習慣的種子以及一切識（Vijnana，認知）。由於語言習慣的種子，由於對無量諸相（Lakshana，特徵）的分別，由於在一切處所進行的分別妄想（Parikalpita，虛構），所以被稱為『分別』。 此外，還有『他性妄想』（Paratantra，依他起性）的念頭，以及隨之而來的所有性質。『他性妄想』是指在那個處所的妄想自性。以什麼樣的相（Nimitta，表相）？以什麼樣的意義？這些先前已經解釋過了。 那麼，什麼是『妄分別』（Abhuta Parikalpa，虛妄分別）？通過什麼進行分別？通過什麼念頭？通過什麼念頭來執取？通過什麼慢（Mana，我慢）？通過什麼假名（Prajnapti，概念）？通過什麼安立意義的名？ 由於念頭，在『他性』中，人們會執取念頭，產生見（Drishti，見解），產生慢，從而發起口業（Vacikarman，語言行為）。由於見等四種世間行（Lokavyavahara，世俗行為），所以會安立『非有』的意義，從而產生『分別妄想』。 這三種性質（三性，Trisvabhava）是相同行為，還是不同行為？是別，還是不別？應該說它們是『傍義』（Parartha，依他性）的緣故。『他性』的相是『他性』的『傍義』的緣故。那個也是『妄分別』的『傍義』的緣故。那個也是成就。有什麼『傍名義』？ 因為『他性』是『他性』的習種子，產生『他性』的原因的緣故。有什麼『傍名義』？因為那個是那樣的『妄分別』，以及『妄分別』，以及諸『分別』的原因的緣故。有什麼意義？ 隨著那個那樣的『妄分別』，如所分別的那樣，那個永遠沒有意義的緣故。有多少種『他相』（Paralakshana，他相）？簡略來說有兩種：一是熏習種子的『他相』，二是染污和清凈的性質不成就的『他相』。像這樣，由於這兩種『他相』，所以被稱為『他相』。 『妄分別性』也有兩種：一是『性分別』（Svabhava Vikalpa，自性分別），二是『勝分別』（Vishesha Vikalpa，殊勝分別），所以被認為是『分別』。 『成就性』也有兩種：一是『性成就』（Svabhava Siddhi，自性成就），二是『凈成就』（Vishuddhi Siddhi，清凈成就）。 『分別』又有四種：一是『性分別』，二是『勝分別』，三是『覺分別』（Samjna Vikalpa，覺知分別），四是『不覺分別』（Asamjna Vikalpa，不覺知分別）。『覺分別』是指理解意義，善於運用技巧的緣故。『不覺分別』是指不理解意義，不善於運用技巧的緣故。 又有五種：一是名所依義分別，意思是說這個名有這個意義。二是義所依名性分別，意思是說這個意義有這個名。
【English Translation】 English version Furthermore, there are statements about 'discrimination' (Vikalpa), 'non-discrimination' (Avikalpa), and the 'nature of discrimination' (Vikalpata). Among these, what is 'discrimination'? What is the operation of 'discrimination'? What is the 'nature of discrimination'? The 'discrimination' of consciousness lies in its ability to distinguish. However, this distinction originates from the seeds of its own linguistic habits and all consciousness (Vijnana). Because of the seeds of linguistic habits, because of the discrimination of countless characteristics (Lakshana), because of the discrimination of conceptual construction (Parikalpita) in all places, it is called 'discrimination'. Moreover, there is the thought of 'other-dependent nature' (Paratantra) and all the qualities that accompany it. 'Other-dependent nature' refers to the self-nature of conceptual construction in that place. With what appearance (Nimitta)? With what meaning? These have already been explained. Then, what is 'false discrimination' (Abhuta Parikalpa)? Through what does it discriminate? Through what thought? Through what thought does it grasp? Through what pride (Mana)? Through what nominal designation (Prajnapti)? Through what name that establishes meaning? Because of thought, in 'other-dependent nature', people grasp thoughts, generate views (Drishti), generate pride, and thus initiate verbal actions (Vacikarman). Because of the four types of worldly conduct (Lokavyavahara) such as views, they establish the meaning of 'non-existence', thus generating 'conceptual construction'. Are these three natures (Trisvabhava) the same action or different actions? Are they separate or not separate? It should be said that they are because of 'other-related meaning' (Parartha). The appearance of 'other-dependent nature' is because of the 'other-related meaning' of 'other-dependent nature'. That is also because of the 'other-related meaning' of 'false discrimination'. That is also accomplishment. What 'other-related name meaning' is there? Because 'other-dependent nature' is the seed of the habit of 'other-dependent nature', generating the cause of 'other-dependent nature'. What 'other-related name meaning' is there? Because that is the cause of such 'false discrimination', and 'false discrimination', and all 'discriminations'. What meaning is there? Following that such 'false discrimination', as discriminated, that is forever without meaning. How many types of 'other-appearance' (Paralakshana) are there? Briefly, there are two types: one is the 'other-appearance' of perfuming seeds, and the other is the 'other-appearance' of the nature of defilement and purity not being accomplished. Like this, because of these two types of 'other-appearance', it is called 'other-appearance'. The 'nature of false discrimination' also has two types: one is 'nature discrimination' (Svabhava Vikalpa), and the other is 'superior discrimination' (Vishesha Vikalpa), so it is considered 'discrimination'. 'Accomplishment nature' also has two types: one is 'nature accomplishment' (Svabhava Siddhi), and the other is 'purity accomplishment' (Vishuddhi Siddhi). 'Discrimination' also has four types: one is 'nature discrimination', the second is 'superior discrimination', the third is 'perception discrimination' (Samjna Vikalpa), and the fourth is 'non-perception discrimination' (Asamjna Vikalpa). 'Perception discrimination' refers to understanding meaning and being skilled in using techniques. 'Non-perception discrimination' refers to not understanding meaning and not being skilled in using techniques. There are also five types: one is name-dependent meaning discrimination, meaning that this name has this meaning. The second is meaning-dependent name nature discrimination, meaning that this meaning has this name.
名依名性分別者。所謂不決定義名分別故。四所依義性分別者。未決定名義分別故。彼二依彼分別。所謂此義如是。身如是名爾。攝一切義故。復有十種分別。一根本分別。所謂阿犁耶識二相分別。所謂色等識。三念現相分別。所謂同依眼識等識。四念異分別。所謂老等。樂受貪等。他所惱時轉變等。趣及欲界等異故。五念現相異事分別。所謂所說如是等異相。彼異相他所將分別。所謂不聞正法。及聞正法者所有分別。六不寂靜思惟。所謂不聞正法者。謂諸外道。七寂靜思惟。所謂聞正法同法者。八妒分別。所謂不正意思量。身見等六十二見。同順彼分別散分別。謂諸菩薩有十種分別。非事相散故。事相散故。正安散故。譭謗散故。一向事散故。異事散故。性散故。隨名義散故。及隨義名散故。此諸十句散事中對治故說無分別智。一切諸般若波羅蜜中說如是彼障及對治。具足般若波羅蜜應知。若是傍名義他性相三種性成。云何三種性無差別不成。隨彼傍義他性者。非彼妄分別。非成就隨彼傍義妄分別者。非彼他性。非成就。隨彼傍名成就者。如是非彼他性。非妄想。云何復知。如他性相。妄分別性事現故。非如是體性爾。本名離慧故。及自滅因故。多名故。多身相違因故。不定名穢身相違因故。是中有偈。
本名
【現代漢語翻譯】 現代漢語譯本 名依名性分別者。指的是由於不能確定定義而產生的名相分別。 四所依義性分別者。指的是由於尚未確定名稱和意義而產生的分別。 這兩種分別都依賴於彼分別。也就是說，這個意義是這樣的，身體是這樣命名的，因為它涵蓋了一切意義。 又有十種分別：一、根本分別，指的是阿賴耶識；二、相分別，指的是色等識；三、念現相分別，指的是同依眼識等識；四、念異分別，指的是衰老等，樂受貪等，他人惱亂時的轉變等，以及趣向和欲界等的不同。 五、念現相異事分別，指的是所說的『如是』等不同的相。這些不同的相由他人所引導而產生的分別，指的是不聞正法和聽聞正法的人所具有的分別。 六、不寂靜思惟，指的是不聽聞正法的人，也就是各種外道。 七、寂靜思惟，指的是聽聞正法並遵循正法的人。 八、嫉妒分別，指的是不正思量，身見等六十二見，以及與它們相順的分別。 散分別，指的是諸位菩薩具有的十種分別：非事相散，事相散，正安散，譭謗散，一向事散，異事散，性散，隨名義散，以及隨義名散。這些十句散事是爲了對治而說的無分別智。 一切《般若波羅蜜經》中都這樣說，這些是障礙和對治。具足般若波羅蜜應該知道。如果是依傍名義和他性相三種自性成就。 如何三種自性沒有差別，不能成就？隨彼依傍義和他性者，不是虛妄分別，不是成就。隨彼依傍義虛妄分別者，不是他性，不是成就。隨彼依傍名成就者，如果這樣就不是他性，不是妄想。 如何知道呢？就像他性相，虛妄分別的性質顯現的緣故，不是這樣的體性的緣故。本名遠離智慧的緣故，以及自我滅亡的原因的緣故，多名的緣故，多身相違的原因的緣故，不定名和穢身相違的原因的緣故。這裡有一首偈頌： 本名
【English Translation】 English version Name-dependent name-nature differentiations refer to the differentiations of names arising from the inability to determine definitions. Four-supports meaning-nature differentiations refer to the differentiations arising from the undetermined names and meanings. These two differentiations rely on those differentiations. That is, this meaning is such, the body is named such, because it encompasses all meanings. There are also ten types of differentiations: 1. Fundamental differentiation, referring to the Ālaya-consciousness (Ālaya-vijñāna); 2. Appearance differentiation, referring to the consciousness of form (rūpa) etc.; 3. Differentiation of thought-present appearance, referring to the consciousnesses such as eye-consciousness (cakṣur-vijñāna) that share the same basis; 4. Differentiation of thought-difference, referring to aging etc., pleasurable feelings, greed etc., transformations when disturbed by others, and differences in destinations and the desire realm (kāmadhātu) etc. 5. Differentiation of thought-present appearance-different events, referring to the different appearances such as the aforementioned 'such'. These different appearances are the differentiations produced by others' guidance, referring to the differentiations possessed by those who do not hear the true Dharma and those who hear the true Dharma. 6. Non-tranquil thinking, referring to those who do not hear the true Dharma, that is, various non-Buddhist schools (tīrthika). 7. Tranquil thinking, referring to those who hear the true Dharma and follow the Dharma. 8. Jealousy differentiation, referring to incorrect thinking, the sixty-two views (dṛṣṭi) such as self-view (satkāya-dṛṣṭi), and the differentiations that accord with them. Scattered differentiations refer to the ten types of differentiations possessed by Bodhisattvas: non-event scattering, event scattering, correct peace scattering, slander scattering, one-sided event scattering, different event scattering, nature scattering, name-meaning scattering, and meaning-name scattering. These ten phrases of scattered events are the non-discriminating wisdom (nirvikalpa-jñāna) spoken of for the sake of counteracting them. All the Prajñāpāramitā Sūtras speak of them in this way, these are the obstacles and the antidotes. One who is complete with Prajñāpāramitā should know. If it is accomplished by relying on name-meaning and other-nature three natures (tri-svabhāva). How can the three natures be without difference and not be accomplished? Those who rely on meaning and other-nature are not false differentiations, not accomplishments. Those who rely on meaning and false differentiations are not other-nature, not accomplishments. Those who rely on name and accomplishment are not other-nature, not false thoughts. How is it known? It is like the other-nature appearance, because the nature of false differentiation appears, because it is not such a nature. Because the original name is separated from wisdom, and because of the cause of self-destruction, because of many names, because of the cause of contradiction of many bodies, because of the cause of contradiction of indefinite names and impure bodies. Here is a verse: Original name
無慧故 多及不定故 成彼自多身 穢身相違故 覺見諸法事 及見染凈等 如幻應當知 及如虛空等
復以何義故。有如是所說事他性相一切事不成。彼無已成就性及無故。如是一切事不成。他性及成就性無故。染凈無事患應見染凈。是故非一切無。是中有偈。
他性既無 成就一切 無事常時 于諸染凈
所有此諸佛如來大乘方廣中說。彼說中雲何妄分別性應知。無傍名義說可知。他性相云何知。幻焰夢映象光明響水中月應化等諸喻應知。成就性云何知有四種凈法。說中知四種凈法者。性凈故。所謂真如空實際無相真實義及法界。是離垢凈所謂如是彼離一切障垢。彼得行凈。所謂一切菩提分法及波羅蜜等。彼生因念凈。所謂說大乘法。如是彼凈因故非妄想。凈法界因氣故非他性如是此諸四法攝成一切諸凈法。于中有偈。
幻等說故生 妄計無有說 于諸四凈中 說為真實凈
凈性離垢行念故。彼凈諸攝四種義故。復以何相故。他性相如所說幻等喻中明。餘者於他性相中。回妄顛倒取意故。云何復餘者於他性相中顛倒疑意成。如是餘者作是意。云何無此義。現境界成。為彼除疑回義故說為如幻。云何無義諸心心數順義成。回疑義說如焰喻。云何無此無義而受
【現代漢語翻譯】 現代漢語譯本： 因無智慧，以及多變和不確定之故， 導致形成眾多自身，因為不清凈的身體互相矛盾。 覺悟所見的諸法之事，以及所見的染污與清凈等等， 應當知曉它們如幻象一般，又如虛空一般。
又因為什麼緣故，有這樣的說法：他性（parabhāva，事物依賴於其他條件而存在的性質）相一切事不成？因為彼無已成就之自性以及無自體之故。如此一切事不成，因為他性及成就性皆無。染凈無自性，應視染凈為患。因此，並非一切皆無。其中有偈頌：
他性既然沒有，成就一切也無，無事（無自性）常時存在於諸染凈之中。
所有這些在諸佛如來大乘方廣經典中所說。在這些說法中，應如何理解妄分別性（parikalpita-svabhāva，虛妄分別的自性）？應知，它是無傍名義（nama-artha，名稱和意義）可說的。他性相應如何理解？應知，如幻象、火焰、夢境、映象、光明、迴響、水中月、應化等等譬喻。成就性（parinispanna-svabhāva，圓成實性）應如何理解？應從四種清凈法的說法中理解。所謂四種清凈法是指：自性清凈故，即真如（tathatā，如如）、空（śūnyatā，空性）、實際（bhūta-koṭi，真如實際）、無相（animitta，無相）、真實義（tattva-artha，真實意義）及法界（dharma-dhātu，法界）。是離垢清凈，即如是彼離一切障垢。彼得行清凈，即一切菩提分法（bodhipakṣa-dharma，菩提分法）及波羅蜜（pāramitā，波羅蜜多）等。彼生因念清凈，即宣說大乘法。如此，彼因清凈故非妄想。凈法界因氣故非他性，如此這四法攝成一切諸清凈法。其中有偈頌：
因幻等譬喻之說而生，妄計（abhūtaparikalpa，虛妄分別）無有說，于諸四凈中，說為真實清凈。
清凈自性離垢行念故。彼清凈諸攝四種義故。又以何種相貌，他性相如所說幻等譬喻中明示。其餘的在它性相中，是由於妄想顛倒取意的緣故。又如何其餘的人在它性相中產生顛倒疑惑之意？如此其餘的人作是想：怎麼會沒有此義呢？現境界成就。爲了消除他們的疑惑，迴轉其意，所以說為如幻。怎麼會沒有意義，諸心心數（citta-caitta，心和心所）順義成就？爲了迴轉疑惑之意，所以說如火焰的譬喻。怎麼會沒有此無意義而受用呢？
【English Translation】 English version: Because of the lack of wisdom, and because of multiplicity and uncertainty, it leads to the formation of many selves, because impure bodies contradict each other. The affairs of phenomena perceived by enlightenment, and the perception of defilement and purity, etc., should be known as illusory, and like emptiness.
And for what reason is it said that the other-nature (parabhāva, the nature of things existing dependently on other conditions) aspect of all things is not established? Because it lacks an already accomplished self-nature and lacks inherent existence. Thus, all things are not established, because other-nature and accomplished nature are both absent. Defilement and purity have no self-nature; defilement and purity should be seen as a problem. Therefore, not everything is non-existent. There is a verse in this:
Since other-nature is absent, the accomplishment of all is also absent; non-existence constantly exists in all defilement and purity.
All these are spoken in the Mahāyāna Vaipulya Sūtras of the Buddhas and Tathāgatas. In these teachings, how should the imputed nature (parikalpita-svabhāva, the nature of false imputation) be understood? It should be known that it is unspeakable in terms of name and meaning (nama-artha, name and meaning). How should the other-nature aspect be understood? It should be known through metaphors such as illusions, flames, dreams, reflections, light, echoes, the moon in water, transformations, etc. How should the accomplished nature (parinispanna-svabhāva, the perfectly accomplished nature) be understood? It should be understood from the teaching of the four kinds of purity. The so-called four kinds of purity refer to: purity of self-nature, namely, Suchness (tathatā), Emptiness (śūnyatā), Reality-limit (bhūta-koṭi), Signlessness (animitta), True Meaning (tattva-artha), and the Dharma-realm (dharma-dhātu). It is purity free from defilements, that is, it is free from all obstacles and defilements. It attains purity of conduct, namely, all the factors of enlightenment (bodhipakṣa-dharma) and perfections (pāramitā), etc. It is purity of the cause of generation, namely, the teaching of the Mahāyāna Dharma. Thus, because its cause is pure, it is not false imagination. Because the Dharma-realm is pure, it is not other-nature. Thus, these four dharmas encompass all pure dharmas. There is a verse in this:
Because of the teaching of illusions, etc., it arises; false imputation (abhūtaparikalpa) has no teaching; among the four purities, it is said to be truly pure.
The pure self-nature is free from defilements, conduct, and thought. That purity encompasses the meaning of the four kinds. Furthermore, in what aspect is the other-nature aspect clarified in the metaphors of illusions, etc., as mentioned? The rest, in the other-nature aspect, is due to the mind taking things wrongly through delusion and inversion. And how do others develop inverted doubts about the other-nature aspect? Thus, others think: How can there be no such meaning? The present realm is accomplished. To dispel their doubts and turn their minds, it is said to be like an illusion. How can there be no meaning, and the mental functions (citta-caitta, mind and mental factors) be in accordance with meaning? To turn their doubts, the metaphor of a flame is used. How can there be no meaning and yet be experienced?
愛不愛事。回彼疑義故說如夢。云何無此義而有凈不凈業愛不愛果順不順事。回彼疑故說如映象。云何無義而有種種識順事。回彼疑義故說如光。云何無此義而有種種假名語言順事。回彼疑義故說如響。云何無此義實能取三昧境界順事。回彼疑意義故說如水中月。云何無此義而諸菩薩故取意不顛倒。作眾生益義故受生。回彼疑意義故如應化事。有何義故。如梵王經中說。我不見世間不證涅槃。他相性中妄分別。及成就性因故。說世間及涅槃事。無異事故。如是彼他性相妄分別分故說為世間。成就分故說為涅槃。如佛阿毗曇中說。有三法。是染分凈分。彼二分有何義故說。他性中妄想性是煩惱分。成就性是凈分。還彼他性彼二分。以此義故說。此義中何者說金藏土示現。所謂如金藏土中有三事可見。一地塵二土三金。是中有地塵故見土及見有金。若入火時不見土唯見金。地塵者見土時非正見。見金時非如實見。是故地塵有二分。如是此無分別智火觸彼識已。彼識虛妄分別性事見成就性事故不見。無分別智火觸彼識已彼識實成就性事故見。妄分別性事故不見。是故所有妄分別識他性相二分成。如金藏泥地塵爾。如來或說一切法常或說一切法無常。或說非常非無常以何意故說常。他性相成就分別故說常。妄分別故非常。彼二
分故非常非無常。以是意故說如。常無常不二。如是苦樂不二。凈不凈不二。空不空不二。有我無我不二。定不定不二。有性無性不二。有生不生不二。滅不滅不二。永定不永定不二。性滅不性滅不二。世間涅槃不二。如是等句差別諸佛一切密語。以此三種性句隨順應知。如常等諸句中說。于中有偈。
如諸法所無 及如見非一 如是法非法 不二義所說 彼一分事故 亦說名為事 二分不名事 非事真實說 如見非如有 是故說為見 如是彼亦見 是故說為無 自體自無故 自事中不住 取者本亦無 故說為無性 無性義故成 上上依義故 無生亦不滅 永寂性滅故
然有四種意趣故。及有四種密語漸次。一切佛語隨順解釋應知。一者法同意趣故。所謂我是無量無邊時。號曰毗婆尸正真正覺。二者時節意趣。所謂若稱多寶如來名者。即定於阿耨多羅三藐三菩提。如無量壽經說。若有眾生愿取無量壽世界即生爾。三者義中間意趣。如經所說。供養若干如許恒沙等。供養親近已得解大乘義爾。四者順眾生心意趣。所謂或有眾生贊行佈施彼者復謗毀。說如是佈施如是持戒。及餘者說修事。是以故說四種意趣。四種密語漸次。一者勸發漸次。所謂或聲聞乘。或大乘中眾生
【現代漢語翻譯】 現代漢語譯本：因此，說『非常』和『非無常』是因為這個緣故。因此說『如』。『常』和『無常』不是二元對立的。同樣，『苦』和『樂』不是二元對立的，『凈』和『不凈』不是二元對立的，『空』和『不空』不是二元對立的，『有我』和『無我』不是二元對立的，『定』和『不定』不是二元對立的，『有性』和『無性』不是二元對立的，『有生』和『不生』不是二元對立的，『滅』和『不滅』不是二元對立的，『永定』和『不永定』不是二元對立的，『性滅』和『非性滅』不是二元對立的，『世間』和『涅槃』不是二元對立的。像這樣的語句差別，是諸佛的一切秘密語言。應該知道，這三種自性語句是隨順真如的。就像在『常』等語句中所說的那樣。其中有偈頌： 就像諸法所沒有的，以及就像所見不是單一的，像這樣，『法』和『非法』，是由不二的意義所說的。因為一部分的緣故，也說名為『事』。二分不名為『事』，『非事』才是真實的說法。就像所見不是如實存在，所以才說是『見』。像這樣，那個也是所見，所以才說是『無』。因為自體是空的，所以不在自身的事物中停留。取者本來也是沒有的，所以說是『無性』。因為『無性』的意義才能成就，因為是上上的依止的意義，所以無生也不滅，是永恒寂滅的自性滅。 然而，有四種意趣的緣故，以及有四種密語的漸次，一切佛語都應該隨順解釋。第一種是法同意趣的緣故，所謂『我是無量無邊時，號曰Vipashyin (毗婆尸，過去七佛之一) 正真正覺』。第二種是時節意趣，所謂『若稱Ratnatraya (多寶如來) 名者，即定於Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，無上正等正覺)』，如《無量壽經》所說，『若有眾生愿取Amitabha (無量壽) 世界即生爾』。第三種是義中間意趣，如經所說，『供養若干如許恒河沙等，供養親近已得解大乘義爾』。第四種是順眾生心意趣，所謂『或有眾生贊行佈施彼者復謗毀，說如是佈施如是持戒，及餘者說修事』。因此才說四種意趣，四種密語的漸次。第一種是勸發漸次，所謂或者聲聞乘，或者大乘中的眾生。
【English Translation】 English version: Therefore, it is said that 'not permanent' and 'not impermanent' are because of this reason. Thus it is said 'suchness'. 'Permanent' and 'impermanent' are not dualistic. Similarly, 'suffering' and 'happiness' are not dualistic, 'pure' and 'impure' are not dualistic, 'emptiness' and 'non-emptiness' are not dualistic, 'self' and 'non-self' are not dualistic, 'fixed' and 'unfixed' are not dualistic, 'inherent existence' and 'non-inherent existence' are not dualistic, 'arising' and 'non-arising' are not dualistic, 'cessation' and 'non-cessation' are not dualistic, 'eternal' and 'non-eternal' are not dualistic, 'nature of cessation' and 'non-nature of cessation' are not dualistic, 'samsara (世間)' and 'nirvana (涅槃)' are not dualistic. Such differences in statements are all the secret languages of the Buddhas. It should be known that these three kinds of statements about nature are in accordance with suchness. Just as it is said in statements like 'permanent' and so on. There is a verse in it: Just as things do not exist, and just as seeing is not singular, in this way, 'dharma (法)' and 'non-dharma (非法)' are spoken of in the meaning of non-duality. Because of a part, it is also called a 'thing'. Two parts are not called 'thing', 'non-thing' is the true statement. Just as seeing is not truly existent, therefore it is said to be 'seeing'. In this way, that is also seen, therefore it is said to be 'non-existent'. Because the self-nature is empty, it does not abide in its own things. The taker is originally non-existent, therefore it is said to be 'without inherent existence'. Because the meaning of 'without inherent existence' can be accomplished, because it is the meaning of the highest reliance, therefore there is no arising and no cessation, it is the eternal and quiescent nature of cessation. However, because there are four kinds of intentions, and there is a gradual progression of four kinds of secret languages, all the Buddha's words should be interpreted accordingly. The first is because of the intention of agreement with the Dharma, so-called 'I was in immeasurable and boundless time, called Vipashyin (毗婆尸，one of the past seven Buddhas) the Perfectly Enlightened One'. The second is the intention of timing, so-called 'If one calls the name of Ratnatraya (多寶如來), one will be determined for Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，Unsurpassed Perfect Enlightenment)', as the 《Amitabha Sutra (無量壽經)》 says, 'If there are sentient beings who wish to take the world of Amitabha (無量壽), they will be born there'. The third is the intention of meaning in between, as the sutra says, 'Offering as many as the sands of the Ganges River, offering and approaching, one will have understood the meaning of the Great Vehicle'. The fourth is the intention of following the minds of sentient beings, so-called 'Some sentient beings praise the practice of giving, while others slander and destroy it, saying such giving is like such keeping of precepts, and others speak of cultivation'. Therefore, it is said that there are four kinds of intentions, and a gradual progression of four kinds of secret languages. The first is the gradual progression of encouragement, so-called either the Shravaka Vehicle, or sentient beings in the Mahayana.
法性勝故。順世諦理所說。二者相漸次。隨所法相說中示現。三者對治漸次。隨所說八萬四千眾生行。四者發願漸次。隨所異義言音聲字義余說隨所。有偈。
非實而作實 顛倒中善住 煩惱善染故 得無上菩提
欲解釋大乘經者。彼應以三種相差別故。略作解釋。一者因緣說。二者因緣所生諸法相說。三者以說聞義故說。是中因緣集說者。如說言習所生法。彼如是還彼報識順識中迭互緣故生。彼復順識相諸法。同念見識性。然彼憶持相分別相及法體相。是以此示現三種性相成。如說同念見者。彼知三相爾。云何復彼相解釋分別相者。他性中無。成就性中有。彼二有無。有覺無覺有見無見。真實同時。彼他性中依非眾生分別眾產生就者。行彼覺故彼不覺。如說分別他性中成就。彼處有不覺及覺故。略說彼二邊所說義解釋。所謂先已說句余句示現彼分別。或功德增上故。或義增故。功德增者。所謂說佛功德善覺慧。不二行無相法究竟佛行行故。得一切佛法。到無障道。不退轉法無障境界。不思住達三世遍一切世界身。一切法無疑。知一切成就慧無疑。諸法知無分別知。一切菩薩正受智。不二佛行得最究竟。不離如來。解脫智盡。至無邊中佛地。通達法界最虛空界盡爾。善覺佛者。此句余句所解釋應知。
【現代漢語翻譯】 現代漢語譯本 由於法性的殊勝，所以依照世俗諦的道理進行解說。第一，兩種（法相）的漸次，隨著所說的法相進行闡釋。第二，對治的漸次，隨著所說的八萬四千種眾生的修行法門進行闡釋。第三，發願的漸次，隨著不同的意義、言語、音聲、文字以及其他意義的解說而進行。 有一首偈頌說： 『並非真實卻當作真實，在顛倒之中安住，由於煩惱的良好薰染，得以證得無上菩提。』 想要解釋大乘經典的修行者，應該以三種相的差別來簡略地進行解釋。第一是因緣的解說。第二是因緣所生的諸法之相的解說。第三是以解說聽聞的意義來進行解說。這裡，因緣聚集的解說，例如所說的由習氣所生的法，它們像這樣互相依賴，在報識和順識中相互為緣而生起。這些順識之相的諸法，具有相同的念、見、識的性質。然而，它們具有憶持之相、分別之相以及法體之相。因此，這顯示了三種自性的成就。例如所說的相同的念和見，他們瞭解這三種相。如何進一步解釋這些相呢？分別之相，在他性中沒有，在成就性中有。這兩種（自性）有有和無，有覺和無覺，有見和無見，真實和同時。在他性中，依靠非眾生來分別眾生，在成就性中，修行者覺悟，因此他們不覺悟。如所說，分別在他性中成就，那個地方有不覺和覺悟。簡略地說，這兩個邊所說的意義的解釋，就是用先前已經說過的句子來顯示其他的句子，或者因為功德的增上，或者因為意義的增上。功德的增上，例如說佛陀的功德、善覺（Sugata）的智慧，不二之行、無相之法，究竟的佛陀之行，因為修行這些，所以得到一切佛法，到達沒有障礙的道路，不退轉之法，沒有障礙的境界，不可思議地通達三世，遍及一切世界的身體，對一切法沒有疑惑，知道一切成就的智慧沒有疑惑，對諸法的知沒有分別的知，一切菩薩的正受之智，不二的佛陀之行，得到最究竟的，不離如來（Tathagata），解脫的智慧窮盡，到達無邊的佛地，通達法界（Dharmadhatu）直到最虛空界窮盡。善覺佛（Sugata Buddha），這句（話）用其他的句子所解釋的，應該知道。
【English Translation】 English version Because of the excellence of Dharmata (法性), it is explained according to the truth of conventional reality (順世諦理). First, the gradualness of the two aspects is demonstrated in the explanation of the characteristics of the Dharma (法相). Second, the gradualness of antidotes is explained according to the eighty-four thousand practices of sentient beings. Third, the gradualness of making vows is explained according to the different meanings, languages, sounds, words, and other meanings. There is a verse that says: 'Acting as if real when not real, dwelling well in inversion, due to the good defilement of afflictions, one attains unsurpassed Bodhi (菩提).' Those who wish to explain the Mahayana Sutras (大乘經) should briefly explain them with the distinction of three aspects. First, the explanation of causes and conditions (因緣). Second, the explanation of the characteristics of all Dharmas (諸法) arising from causes and conditions. Third, explaining by explaining the meaning of hearing. Here, the explanation of the collection of causes and conditions, such as the Dharma (法) arising from habits, they rely on each other in this way, arising mutually as conditions in the retribution consciousness (報識) and the conforming consciousness (順識). These Dharmas (法) of the aspect of conforming consciousness have the same nature of thought, seeing, and consciousness. However, they have the aspect of memory, the aspect of discrimination, and the aspect of the nature of Dharma (法體). Therefore, this shows the accomplishment of the three natures. For example, those who have the same thought and seeing understand these three aspects. How can these aspects be further explained? The aspect of discrimination is not in otherness (他性), but it is in accomplishment (成就性). These two (natures) have existence and non-existence, awareness and non-awareness, seeing and non-seeing, truth and simultaneity. In otherness, relying on non-sentient beings to discriminate sentient beings, in accomplishment, practitioners awaken, therefore they do not awaken. As it is said, discrimination is accomplished in otherness, that place has non-awareness and awareness. Briefly speaking, the explanation of the meaning spoken by these two extremes is to use the previously spoken sentences to show other sentences, either because of the increase of merit or because of the increase of meaning. The increase of merit, such as saying the merits of the Buddha (佛), the wisdom of Sugata (善覺), non-dual practice, the Dharma (法) of no-form, the ultimate practice of the Buddha (佛), because of practicing these, one obtains all the Buddha Dharmas (佛法), reaches the unobstructed path, the Dharma (法) of non-retrogression, the unobstructed realm, inconceivably penetrates the three times, pervades the body of all worlds, has no doubt about all Dharmas (法), knows the wisdom of all accomplishments without doubt, the knowledge of Dharmas (法) is without discriminating knowledge, the Samadhi (正受) wisdom of all Bodhisattvas (菩薩), the non-dual practice of the Buddha (佛), obtains the most ultimate, not separated from the Tathagata (如來), the wisdom of liberation is exhausted, reaches the boundless Buddhahood, penetrates the Dharmadhatu (法界) until the end of the ultimate space realm. Sugata Buddha (善覺佛), this sentence explained by other sentences should be known.
如是善說法體成。善覺慧者。此善覺慧諸佛如來十九種諸佛功德攝成應知。智中一向無障無分別功德。事非事二相真如最凈說自然佛所作不休息行功德。法身中身心業無分別功德。一切障對治功德。降伏一切外道功德。世間生世間法不能染功德。法住功德。受記功德。一切世界中示現報身應身功德。決疑功德。種種行入功德。未來生法智功德隨信示現功德。無量身化眾生行功德。同法成波羅蜜功德。異佛世界隨信示功德。三種佛身說法不斷功德。乃至世間際一切眾生助成一切樂及無量功德。因此說故。義增上者。復如經所說。菩薩成就三十二法故名為菩薩。助益樂深心故。於一切眾生令入一切智智。稱己智滅慢故。淳厚深心故。不作恩愛怨及非怨等心故。永親故。盡至涅槃美言悅目先應故。不斷彼心故。所許之事不休息不疲倦意故。聞義無厭足故。自過見患故。見他作過不說故。一切威儀行菩薩心業故。佈施中不求報故一切有道處不著修戒故。不瞋一切眾生忍故。聚集一切善根法以精進故。離無色界禪故。順方便智故。四攝法所攝方便故。破戒持戒不二心故。勤劬聞妙法故。樂住阿蘭若故。不樂世間種種事故。不希樂小乘故。于大乘見大利益故。遠離惡知識故。親近善知識故。凈四梵行故。五神通遊戲故。依智故。住
【現代漢語翻譯】 現代漢語譯本： 像這樣善於說法，法體才能成就。善於覺悟智慧的人，這種善覺智慧，應知是由諸佛如來十九種諸佛功德所攝持成就的。在智慧中，具有一向沒有障礙、沒有分別的功德。對於是事與非事這兩種現象的真如，最清凈地說，是自然佛所作的不休息的行持功德。在法身中，具有身、心、業沒有分別的功德。具有對治一切障礙的功德。具有降伏一切外道的功德。具有世間生、世間法不能染污的功德。具有法住的功德。具有受記的功德。具有在一切世界中示現報身、應身的功德。具有決疑的功德。具有種種行入的功德。具有未來生法智的功德。具有隨信示現的功德。具有以無量身化度眾生的行持功德。具有同法成就波羅蜜（Paramita，到彼岸）的功德。具有在不同佛世界隨信示現的功德。具有三種佛身說法不斷的功德。乃至在世間邊際，助成一切眾生獲得一切安樂及無量功德。 因為這個緣故，義理更加增上。又如經中所說，菩薩成就三十二法，所以名為菩薩：助益安樂深心，因此能令一切眾生進入一切智智（Sarvajnana，一切種智）。稱合自己的智慧而滅除慢心。具有淳厚深心。不生恩愛怨以及非怨等心。永遠親近（善法）。直至涅槃（Nirvana，寂滅）也用美言悅目來先應（眾生）。不斷絕他們的心願。對於所承諾的事情，不休息、不疲倦。聽聞義理沒有厭足。能見到自己的過失並感到憂患。見到他人有過錯也不說。一切威儀行都是菩薩的心業。佈施時不求回報。在一切有道的處所不執著于修戒。對一切眾生都不生瞋恨，安忍。聚集一切善根法，以精進的緣故。遠離無明（Avidya，無知）禪定。順應方便智慧。以四攝法（Samgraha-vastu，佈施、愛語、利行、同事）所攝持的方便。對於破戒和持戒沒有二心。勤勉地聽聞妙法。樂於安住在阿蘭若（Aranya，寂靜處）。不喜好世間的種種事務。不希望得到小乘（Hinayana，小乘）的果位。對於大乘（Mahayana，大乘）能見到大利益。遠離惡知識。親近善知識。清凈四梵行（Brahmavihara，慈、悲、喜、舍）。以五神通遊戲。依止智慧而安住。
【English Translation】 English version: Thus, when the body of good teachings is well established, the wise who are well awakened will understand that this good awakening wisdom is comprised of the nineteen kinds of Buddha virtues of the Tathagatas (Tathagata, 如來). Within wisdom, there is the virtue of being consistently without obstruction or discrimination. Regarding the Suchness (Tathata, 真如) of both what is and is not, it is said with utmost purity that the natural Buddha performs the virtue of tireless practice. Within the Dharmakaya (Dharmakaya, 法身), there is the virtue of non-discrimination in body, mind, and actions. There is the virtue of counteracting all obstacles. There is the virtue of subduing all heretics. There is the virtue of not being tainted by worldly birth or worldly dharmas. There is the virtue of abiding in the Dharma. There is the virtue of receiving predictions. There is the virtue of manifesting the Sambhogakaya (Sambhogakaya, 報身) and Nirmanakaya (Nirmanakaya, 應身) in all worlds. There is the virtue of resolving doubts. There is the virtue of entering into various practices. There is the virtue of future wisdom regarding the Dharma. There is the virtue of manifesting according to faith. There is the virtue of transforming sentient beings with countless bodies. There is the virtue of accomplishing Paramitas (Paramita, 到彼岸) through the same Dharma. There is the virtue of manifesting according to faith in different Buddha worlds. There is the virtue of the three Buddha bodies continuously teaching the Dharma. Even to the edge of the world, there is the virtue of assisting all beings in achieving all happiness and immeasurable merit. Therefore, because of this teaching, the meaning is further enhanced. Moreover, as stated in the sutras, a Bodhisattva (Bodhisattva, 菩薩) is called a Bodhisattva because they accomplish thirty-two dharmas: They benefit and bring joy with a profound mind, thus enabling all beings to enter into Sarvajnana (Sarvajnana, 一切種智). They extinguish arrogance by aligning with their own wisdom. They possess a pure and profound mind. They do not generate thoughts of love, hatred, or indifference. They are eternally intimate (with good Dharma). Even until Nirvana (Nirvana, 寂滅), they respond first with beautiful and pleasing words. They do not cut off the aspirations of others. Regarding what they have promised, they are tireless and unwearied. They are never satiated with hearing the meaning of the Dharma. They see their own faults and are concerned. They do not speak of the faults of others. All their dignified conduct is the activity of a Bodhisattva's mind. In giving, they do not seek reward. In all places where there is the path, they are not attached to cultivating precepts. They do not become angry with any sentient being, but are patient. They gather all roots of virtue through diligence. They are free from ignorant (Avidya, 無知) meditation. They accord with skillful means and wisdom. They use skillful means encompassed by the four Sangraha-vastus (Samgraha-vastu, 佈施、愛語、利行、同事). They have no duality between breaking and upholding precepts. They diligently hear the wonderful Dharma. They delight in dwelling in Aranyas (Aranya, 寂靜處). They do not delight in various worldly affairs. They do not aspire to the Hinayana (Hinayana, 小乘). They see great benefit in the Mahayana (Mahayana, 大乘). They stay away from bad company. They draw near to good company. They purify the four Brahmaviharas (Brahmavihara, 慈、悲、喜、舍). They play with the five supernormal powers. They abide relying on wisdom.
有行不住有行眾生不捨故。一向定言故。重實語故。菩薩心為首故。如是等句初句中差別應知。助樂深心故。於一切眾生此助樂深心故。有十六種作事差別應知。是中十六種作事者。轉轉行作。不退作。他所不勸而自行作。不瞋作。不望報作。三句不望報故。有益無益不瞋喜。乃至後生隨逐故。彼相似口業故。有二句苦樂中不二等作事。不怯弱作事。不退轉作事方便攝作事。除障作事。二句相續不斷念彼心作事。勝至作事。七句六波羅蜜正修行。及攝取行正事。成就行作正事。六句親近知識。聽聞正法。樂蘭若。舍惡覺心。正念功德。二句大乘功德。二句成就作事。三句無量清凈得益力得證功德。彼令住作事四。將眾功德除疑。教受財法攝取心故。不雜心故。如是等句與初句解釋差別應知。如經說。依于初句故句別有功德。依于初句故句別義別爾。如是智相釋已。
攝大乘論捲上 大正藏第 31 冊 No. 1592 攝大乘論
攝大乘論卷下
阿僧伽作
後魏世佛陀扇多於洛陽譯
入智相云何。多聞薰身故。非阿犁耶識所攝。如阿犁耶識種子成。寂靜思惟所攝。諸法義現相所生可取事處有見者意言處。是中誰入智相。大乘所薰多聞相續身。無量諸親近得故。信欲一向故。善集
【現代漢語翻譯】 現代漢語譯本： 因為有行不住，因為有行眾生不捨棄的緣故。因為一向決定言說的緣故。因為重視真實語的緣故。因為菩薩以心為首的緣故。像這些語句，應當知道在最初的語句中有所差別。因為幫助安樂深心的緣故。對於一切眾生，因為這種幫助安樂深心的緣故。應當知道有十六種作為的差別。這其中十六種作為是： 輾轉行作。不退作。他人不勸而自行作。不瞋作。不望報作。三句都是不期望回報的緣故。對於有益或無益都不生瞋喜。乃至後世隨逐的緣故。因為那相似的口業的緣故。有兩句是在苦樂中沒有分別等作為。不怯弱作為。不退轉作為。方便攝取作為。去除障礙作為。兩句是相續不斷地念彼心作為。殊勝至極作為。七句是六波羅蜜（Dāna Pāramitā, Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, Prajñā Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的正修行，以及攝取行正事。成就行作正事。六句是親近善知識，聽聞正法，樂於寂靜處（蘭若，Araṇya），捨棄惡覺之心，正念功德。兩句是大乘功德。兩句是成就作為。三句是無量清凈得益力得證功德。使他們安住作為四種：將眾功德去除疑惑，教導接受財法攝取其心故，不雜亂其心故。像這些語句，與最初的語句解釋有所差別應當知道。如經所說，依靠最初的語句，所以語句各有功德。依靠最初的語句，所以語句各有意義。像這樣，智相已經解釋完畢。
《攝大乘論》捲上 大正藏第 31 冊 No. 1592 《攝大乘論》
《攝大乘論》卷下
阿僧伽（Asaṅga）造
後魏世佛陀扇多於洛陽譯
如何進入智相？因為多聞熏習身心的緣故。不是阿賴耶識（Ālaya-vijñāna）所攝。如阿賴耶識的種子成就。寂靜思惟所攝。諸法義現相所生可取事處有見者意言處。這其中誰進入智相？大乘所熏習的多聞相續身。因為無量諸親近的緣故。因為信欲一向的緣故。善於聚集。
【English Translation】 English version: Because there is 'having conduct without abiding', because sentient beings with conduct do not abandon. Because of always speaking definitively. Because of valuing truthful speech. Because the Bodhisattva takes the mind as foremost. Such phrases, the difference in the initial phrase should be known. Because of assisting joyful deep mind. Regarding all sentient beings, because of this assisting joyful deep mind. Sixteen kinds of actions should be known. Among these sixteen kinds of actions are: 'Conducting successively'. 'Non-retreating conduct'. 'Conducting oneself without being urged by others'. 'Non-anger conduct'. 'Non-expecting reward conduct'. The three phrases are because of not expecting reward. Not being angry or joyful towards benefit or non-benefit. Even following in later lives. Because of that similar verbal karma. There are two phrases of actions such as 'not differentiating in suffering and joy'. 'Non-cowardly action'. 'Non-retrogressing action'. 'Skillful means of gathering action'. 'Removing obstacles action'. The two phrases are 'continuously and uninterruptedly thinking of that mind action'. 'Supreme attainment action'. The seven phrases are the correct practice of the six Pāramitās (Dāna Pāramitā, Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, Prajñā Pāramitā) and the correct matter of gathering conduct. 'Accomplishing conduct as correct matter'. The six phrases are 'approaching good teachers, listening to the correct Dharma, delighting in quiet places (Araṇya), abandoning evil thoughts, correctly contemplating merits'. The two phrases are 'Mahayana merits'. The two phrases are 'accomplishing action'. The three phrases are 'immeasurable purity, gaining benefit power, attaining proof of merit'. Causing them to abide as four: 'removing doubts about the merits of the assembly, teaching to receive wealth and Dharma, gathering their minds, not mixing their minds'. Such phrases, the difference in explanation from the initial phrase should be known. As the sutra says, 'relying on the initial phrase, therefore each phrase has merit. Relying on the initial phrase, therefore each phrase has a different meaning'. Thus, the characteristic of wisdom has been explained.
Treatise on the Summary of the Great Vehicle, Volume 1 Taisho Tripitaka Volume 31, No. 1592, Treatise on the Summary of the Great Vehicle
Treatise on the Summary of the Great Vehicle, Volume 2
Composed by Asaṅga
Translated by Buddhasanta in Luoyang during the Later Wei Dynasty
How to enter the characteristic of wisdom? Because of the body being perfumed by much learning. Not included in the Ālaya-vijñāna. Like the seeds of the Ālaya-vijñāna being accomplished. Included in quiet contemplation. The meaning of all Dharmas, the place of visible matters produced by the present appearance, the place of the intention of the seer. Among these, who enters the characteristic of wisdom? The body of continuous much learning perfumed by the Mahayana. Because of countless approaches. Because of single-minded faith and desire. Good at gathering.
善根故善助功德。智行菩薩何處入還。彼現見法義現相意語處。因大乘法生故。信解地中見道行修道行。及盡至一切法唯記爾。隨順聞信因故。如是彼分別證因故。一切障對治及離障故。從何處入。善根力持故。三種相心轉明。種種莊處滅故。念法義定慧一切時正行。及不放逸故。諸世界無量眾生類。無量唸唸中成阿耨多羅三藐三菩提。初轉心者。隨所心佈施等波羅蜜助集行。彼心我已得。是故我不加用諸波羅蜜。修道能滿成。第二轉明者。諸禪法成就已。死後尋得隨所須一切身事。得有障善根者。況我善修善根得無障善根。尋即一切諸勢不成。第三轉明者。是中有偈。
人類得菩提 于唸唸中間 眾生無量故 至時應舍行 隨心所行施 清凈無垢心 彼得心止事 勇健佈施成 善者滅身已 自勢隨所心 善者滅身已 彼勢云何不
舍聲聞緣覺心滅念故。于大乘中一切有疑無疑故滅疑或。聞思諸法除我相我我所相執故。滅法慢者。前所住及安一切相。不念不分別故。及滅分別者。是中有偈。
在前隨所除 相念自住處 智盡不分別 得上菩提爾
以何云何入彼聞習業。寂靜思惟所攝法義。現見意言四種求。名義性勝安。求等四種如實知故。名事性勝安性勝。如實知
【現代漢語翻譯】 現代漢語譯本： 因善根的緣故，善能助長功德。具有智慧和修行的菩薩從何處進入又從何處返回？他們能在現見法義、現前景象和意念言語之處出入，這是因為大乘佛法的緣故而生。在信解地中，他們能見到見道之行和修道之行，並且直至一切法都唯有記憶而已。這是隨順聽聞和信受的因緣所致。像這樣，他們能分別證悟，是因為能對治一切障礙並遠離障礙的緣故。從何處進入呢？憑藉善根的力量護持的緣故，三種相的心轉為明亮。種種莊嚴之處滅除的緣故，念法義、定慧在一切時中都能正確地修行，並且不放逸的緣故。在諸世界中有無量眾生，在無量唸唸之中成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。最初轉心的人，隨著心意佈施等波羅蜜（Pāramitā，到彼岸）助長聚集修行。他們的心我已經得到。因此，我不再額外使用諸波羅蜜，修道就能圓滿成就。第二轉明的人，諸禪法成就之後，死後立刻就能得到隨所須要的一切身事。得到有障礙的善根的人尚且如此，更何況我善修善根而得到無障礙的善根，立刻就能使一切諸勢力都不能成立。第三轉明的人，這裡面有一首偈頌： 人類得菩提（Bodhi，覺悟），于唸唸中間 眾生無量故，至時應舍行 隨心所行施，清凈無垢心 彼得心止事，勇健佈施成 善者滅身已，自勢隨所心 善者滅身已，彼勢云何不 捨棄聲聞（Śrāvaka，聲聞乘）緣覺（Pratyekabuddha，緣覺乘）之心，滅除念頭，因此在大乘（Mahāyāna，大乘）中，一切有疑或無疑的疑惑都能滅除。聽聞和思惟諸法，去除我相、我我所相的執著，因此能滅除法慢。對於先前所住和安住的一切相，不憶念不分別，因此能滅除分別。這裡面有一首偈頌： 在前隨所除，相念自住處 智盡不分別，得上菩提爾 以什麼方式進入他們所聽聞和習得的行業呢？寂靜思惟所攝的法義，現見意言四種求：名、義、性、勝安。求等四種如實知曉的緣故，名事性勝安性勝，如實知曉。
【English Translation】 English version: Because of good roots, goodness helps merit. Where do wise and practicing Bodhisattvas enter and return? They can enter and exit where the meaning of the Dharma is directly seen, where phenomena appear, and where thoughts and speech arise, because of the arising of the Mahāyāna (大乘，Great Vehicle) Dharma. In the ground of faith and understanding, they can see the practice of the path of seeing and the practice of the path of cultivation, and until all Dharmas are only memories. This is due to following hearing and faith. Like this, they can separately realize because they can counteract all obstacles and be free from obstacles. From where do they enter? Because of the power of good roots supporting them, the mind of the three aspects turns bright. Because the various adornments are extinguished, mindfulness of the meaning of the Dharma, Samādhi (三昧，concentration), and Prajñā (般若，wisdom) are practiced correctly at all times, and because of non-negligence. In the worlds, there are countless sentient beings who attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) in countless moments. Those who initially turn their minds, along with their minds, practice generosity and other Pāramitās (波羅蜜，perfections) to help gather merit. I have already obtained their minds. Therefore, I do not additionally use the Pāramitās, and cultivation can be fully accomplished. Those who turn bright for the second time, after achieving the various Dhyāna (禪那，meditation) Dharmas, immediately after death, can obtain all the things they need. Even those who obtain good roots with obstacles are like this, how much more so for me, who cultivates good roots well and obtains good roots without obstacles, immediately making all powers unable to be established. Those who turn bright for the third time, there is a Gāthā (偈頌，verse) in this: Humans attain Bodhi (菩提，enlightenment) in moments of thought, Because sentient beings are countless, one should abandon practice when the time comes. Practicing generosity according to one's mind, with a pure and undefiled mind, They obtain the cessation of mind, and courageous generosity is accomplished. The virtuous one has extinguished the body, and their power follows their mind. The virtuous one has extinguished the body, how can that power not be? Abandoning the mind of Śrāvakas (聲聞，hearers) and Pratyekabuddhas (緣覺，solitary realizer), extinguishing thoughts, therefore, in the Mahāyāna (大乘，Great Vehicle), all doubts, whether with or without doubt, can be extinguished. Hearing and contemplating the Dharmas, removing the attachment to self, the self of self, therefore, one can extinguish Dharma pride. For all the appearances previously dwelt in and abided in, not remembering and not discriminating, therefore, one can extinguish discrimination. There is a Gāthā in this: In the past, whatever was removed, the appearance of thought abides in its place, When wisdom is exhausted, not discriminating, one attains Bodhi. How do they enter the karma they have heard and learned? The meaning of the Dharma gathered by silent contemplation, the four kinds of seeking in manifest intentional speech: name, meaning, nature, excellence, and peace. Because the four kinds of seeking, such as seeking, are truly known, the nature of name and thing, excellence, and the nature of peace are truly known.
彼不覺見故。如是彼菩薩唯入記故順修。彼名義現見意言。彼名意言唯正觀。彼名所依義唯意言正觀。然彼名性勝安唯觀。於後唯意言不覺已有名彼義有性勝安有性勝義相不見已。此四種求及四種觀。見知已彼名義現相意言中唯記入。彼記事中入已。為當唯入。彼有相見二事及種種事入。名義性勝義。六種相無義故。彼可取能取事現處故。不斷種種相義。現相所生故。闇中如見繩謂蛇現相故。所謂如繩蛇不實。非眾生故。如是覺義者非有。回蛇意唯住繩意。彼亦微思量色香味觸相故。是中依慧繩慧亦回成。如是此諸六種相名現相。意言中如繩慧。六種相實義實處唯記慧。亦思量成就性慧故。如是此菩薩意言現相義相事入。分別性入。成唯主記入故。他性云何成就性入。回唯記想。彼者是諸意言。聞法習者。彼爾時分別義相。菩薩一切義現相生無有餘成。是故唯記現相亦不生。是故一切義無分別事名住。已於法界如現見隨住。爾時彼菩薩同等念已。生無分別念智。是故此菩薩名為入成就性。于中有偈。
法眾生法義 同別有性義 不凈淨盡至 分別名境界
如是此菩薩智及相唯記入故。名為入成。彼入已名為住歡喜地。善達法界。及生如來家。得一切眾生平等心。得一切菩薩等心。是彼菩薩見道行。佛
【現代漢語翻譯】 現代漢語譯本 因為他不覺察地看見的緣故。像這樣，那位菩薩僅僅因為進入記憶而順應修行。他對於名、義的顯現，只是意言（意念的語言表達）。他的名意言只是正確的觀察。他的名所依賴的義，只是意言的正觀。然而，他的名性殊勝安穩只是觀照。在之後，僅僅意言不覺察，已經有名，他的義有自性殊勝安穩，有自性殊勝的義相，沒有看見。這四種尋求和四種觀照，見知之後，他在名義顯現的意言中僅僅記入。他在記憶的事情中進入之後，將要僅僅進入。他有相的見、二種事情以及種種事情進入。名、義、自性殊勝義，六種相沒有意義的緣故。他可以取、能取的事情顯現的處所的緣故。不斷種種相的意義，因為顯現的相所生的緣故。在黑暗中，如同看見繩子，認為是蛇顯現的相的緣故。所謂如同繩子的蛇是不真實的，不是眾生的緣故。像這樣，覺察義的人是沒有的。迴轉蛇的意念，僅僅安住在繩子的意念。他也稍微思量色、香、味、觸的相的緣故。在這之中，依靠慧的繩子慧也迴轉成就。像這樣，這些六種相的名顯現相，在意言中如同繩子的慧。六種相真實義、真實處，僅僅記憶慧。也思量成就自性的慧的緣故。像這樣，這位菩薩意言顯現相、義相事情進入。分別自性進入。成就僅僅主要記憶進入的緣故。他的自性如何成就自性進入？迴轉僅僅記憶的想像。他就是那些意言，聽聞佛法學習的人。他那時分別義相。菩薩一切義顯現相生，沒有其餘成就。是故僅僅記憶顯現相也不生。是故一切義沒有分別的事情，名為安住。已經在法界中如同顯現看見隨順安住。那時，那位菩薩同等憶念之後，生起沒有分別的念智。是故這位菩薩名為進入成就自性。于其中有偈頌： 法、眾生、法義，同、別、有性義，不凈、淨盡至，分別名境界。 像這樣，這位菩薩的智慧以及相僅僅記憶進入的緣故，名為進入成就。他進入之後，名為安住歡喜地。善於通達法界，以及生在如來家。得到一切眾生平等心。得到一切菩薩等同心。這是那位菩薩見道的修行。佛
【English Translation】 English version Because he does not perceive and see. Thus, that Bodhisattva cultivates in accordance solely because of entering into memory. His manifestation of name and meaning is merely conceptual language ( the linguistic expression of thought ). His name-conceptual language is merely correct observation. His meaning, which the name relies on, is merely the correct observation of conceptual language. However, his name-nature's supreme peace is merely contemplation. Afterwards, merely conceptual language is unperceived, already having a name; his meaning has self-nature's supreme peace, has self-nature's supreme meaning-aspect, not having seen. These four kinds of seeking and four kinds of contemplation, having seen and known, he merely records them in the conceptual language of name-meaning manifestation. Having entered into the things remembered, he will merely enter. He enters into the seeing of form, two kinds of things, and various kinds of things. Name, meaning, self-nature's supreme meaning, the six kinds of aspects are without meaning. Because he can grasp, the place where the things that can be grasped manifest. The meaning of various aspects is continuous, because of the manifestation-aspect that is born. In the darkness, like seeing a rope and thinking it is a snake, because of the manifestation-aspect. So-called like the snake of the rope is unreal, not a sentient being. Thus, the one who perceives the meaning is non-existent. Turning the thought of the snake, he merely dwells on the thought of the rope. He also slightly contemplates the aspects of form, smell, taste, and touch. In this, the rope-wisdom relying on wisdom also turns into accomplishment. Thus, these six kinds of aspects, the name-manifestation-aspect, in conceptual language are like the wisdom of the rope. The six kinds of aspects, the real meaning, the real place, merely remember wisdom. Also, because he contemplates the wisdom of accomplishing self-nature. Thus, this Bodhisattva enters into the conceptual language manifestation-aspect, meaning-aspect things. He enters into the discriminating self-nature. Because of accomplishing merely the main memory entry. How does his self-nature accomplish self-nature entry? Turning merely the memory-imagination. He is those conceptual languages, those who hear the Dharma and learn. At that time, he distinguishes the meaning-aspect. The Bodhisattva's manifestation-aspect of all meanings arises, without any other accomplishment. Therefore, merely remembering the manifestation-aspect also does not arise. Therefore, all meanings without discriminating things are named dwelling. Already in the Dharma realm, like manifesting seeing and following dwelling. At that time, that Bodhisattva, after equally recollecting, gives rise to non-discriminating thought-wisdom. Therefore, this Bodhisattva is named entering into the accomplishment of self-nature. In this, there is a verse: Dharma, sentient beings, Dharma-meaning, same, different, meaning of having self-nature, impure, pure, reaching the end, discrimination is named the realm. Thus, because this Bodhisattva's wisdom and aspects merely enter into memory, he is named entering into accomplishment. After he enters, he is named dwelling in the Ground of Joy. He is skilled in penetrating the Dharma realm, and is born in the family of the Tathagata. He obtains the equal mind towards all sentient beings. He obtains the equal mind of all Bodhisattvas. This is that Bodhisattva's practice of the path of seeing. Buddha.
以何義故。入彼唯記處離法念。彼出世間定慧智。藉得種種相記智同相。一切阿梨耶識因種子滅故。法觸種子增長已轉身。一切佛法集故。入一切智智。藉彼所得智。一切阿犁耶識相處如幻等見故。性不顛倒行。是故彼菩薩如幻師所作。義處相同因果唯有說一切時不顛倒成。彼以記入中四種禪定所依。四種攢相法雲何知。四種求故非不身無義無忍中得光明三昧。暖相依增忍中光明增長三昧。上依四種中如實觀知入唯記中。以無義決定心。真實中入一切三昧依順諦忍。自此後唯記相思量彼。是次第三昧。依世間上法見故。此諸三昧近入地應知。如是入地得見諦道。菩薩唯入記云何行修道。隨所分別說十地。攝一切修多羅現事住故。以雜念出世間。及藉彼得定慧智故。無量百千億習故。如是身轉已。為得三種佛身。為得故修行。所有諸聲聞證道法。及此諸菩薩此二有何差別。勝聲聞證入中。菩薩證入有十。一種勝事應知。一者念勝。念大乘法故。二者淳至勝。大功德助集淳至故三者證勝。眾生法無我證故。四者涅槃勝。攝取不住涅槃故。五者地勝。十地盡至故。六者凈勝。煩惱習滅佛世界令清凈故。七者一切眾生同得記心勝。化眾生行不斷絕故。八者生勝。生如來家故。九者取生勝。佛世界會中一切時取生故。十者果勝。
【現代漢語翻譯】 現代漢語譯本 以何種意義，進入那唯識之處而遠離對法的執念？那是出世間的定慧之智，憑藉它獲得種種相的識智，與相相同。一切阿賴耶識（Ālaya-vijñāna，藏識）的因種子滅盡的緣故，法觸的種子增長並轉變。一切佛法聚集的緣故，進入一切智智（Sarvākāra-jñāna，一切種智）。憑藉那所得的智慧，一切阿賴耶識的相狀處所如幻象般被看見，因此自性不顛倒地執行。所以，那位菩薩如同幻術師所作的幻術一般。意義和處所相同，因果唯有在說一切時才不顛倒地成就。他憑藉憶念進入四種禪定所依之處。四種積攢相的法如何得知？因為四種求的緣故，非不身無義無忍中得到光明三昧（Samādhi，定）。暖相依附增長，在忍中光明增長三昧。在上依四種中如實觀知進入唯識中。以無義的決定心，在真實中進入一切三昧，依順真諦之忍。自此之後，唯識之相思量彼，這是次第的三昧。依世間上法見到的緣故，這些三昧接近入地應當知曉。如此入地得到見諦之道。菩薩唯有進入憶念如何修行？隨著所分別說的十地（Bhūmi，菩薩修行的十個階段），攝取一切修多羅（Sūtra，經）的顯現之事而安住。以雜念出世間，以及憑藉那所得的定慧之智的緣故，無量百千億的習氣。如此身轉變之後，爲了獲得三種佛身（Trikāya，法身、報身、應身），爲了獲得的緣故而修行。所有那些聲聞（Śrāvaka，聽聞佛法者）證道的法，以及這些菩薩，這二者有什麼差別？勝過聲聞的證入，菩薩的證入有十種。一種殊勝之事應當知曉：第一是念的殊勝，因為憶念大乘法；第二是淳至的殊勝，因為大功德輔助聚集淳至；第三是證的殊勝，因為眾生法無我之證；第四是涅槃的殊勝，因為攝取不住涅槃；第五是地的殊勝，因為十地窮盡到達；第六是凈的殊勝，因為煩惱習氣滅盡，佛世界令清凈；第七是一切眾生共同得到授記的心殊勝，因為化度眾生的行為不斷絕；第八是生的殊勝，因為生於如來之家；第九是取生的殊勝，因為在佛世界集會中一切時取生；第十是果的殊勝。
【English Translation】 English version By what meaning does one enter that place of mere ideation, detached from the notion of dharma? That is the wisdom of meditative concentration and insight that transcends the world, by which one obtains the knowledge of various characteristics, the knowledge of ideation being identical with the characteristics. Because the seed-causes of all Ālaya-vijñāna (storehouse consciousness) are extinguished, the seeds of dharma-contact increase and transform. Because all Buddha-dharmas are gathered, one enters into Sarvākāra-jñāna (all-knowing wisdom). By means of the wisdom thus obtained, the aspects and locations of all Ālaya-vijñāna are seen as illusory, and therefore one acts without inverted nature. Therefore, that Bodhisattva is like the illusion created by a magician. The meaning and location are the same, and the cause and effect are only accomplished without inversion when everything is spoken. He relies on recollection to enter the basis of the four kinds of meditative stabilizations (dhyāna). How are the four kinds of accumulated characteristic dharmas known? Because of the four kinds of seeking, one obtains the light Samādhi (concentration) in the absence of body, meaning, and endurance. The warm sign relies on increase, and in endurance, the light increases in Samādhi. In the upper reliance on the four kinds, one enters into mere ideation by truly observing and knowing. With a mind determined by no meaning, one enters into all Samādhis in truth, in accordance with the endurance of true reality. From then on, the aspect of mere ideation contemplates that, and this is the sequential Samādhi. Because of seeing the upper dharma of the world, it should be known that these Samādhis are close to entering the ground (Bhūmi). Thus, entering the ground, one obtains the path of seeing truth. How does the Bodhisattva practice the path of cultivation only by entering into recollection? Following the ten grounds (Bhūmi) that are spoken of separately, one dwells by gathering all the manifested events of the Sūtras (discourses). Because of the defiled thoughts that transcend the world, and by means of the wisdom of meditative concentration and insight thus obtained, there are immeasurable hundreds of thousands of millions of habits. After such a transformation of the body, one cultivates in order to obtain the three Buddha-bodies (Trikāya), for the sake of obtaining. What is the difference between all those dharmas of the Śrāvakas (hearers) who attain the path, and these Bodhisattvas? Surpassing the attainment of the Śrāvakas, the attainment of the Bodhisattvas has ten kinds. One kind of surpassing event should be known: first is the surpassing of mindfulness, because of recollecting the Mahāyāna dharma; second is the surpassing of purity, because great merits assist in gathering purity; third is the surpassing of attainment, because of the attainment of the non-self of sentient beings' dharmas; fourth is the surpassing of Nirvāṇa, because of gathering without dwelling in Nirvāṇa; fifth is the surpassing of the ground, because the ten grounds are exhausted and reached; sixth is the surpassing of purity, because the afflictive habits are extinguished, making the Buddha-world pure; seventh is the surpassing of the mind of receiving predictions together with all sentient beings, because the actions of transforming sentient beings are not interrupted; eighth is the surpassing of birth, because of being born into the family of the Tathāgata; ninth is the surpassing of taking birth, because of taking birth at all times in the assemblies of the Buddha-worlds; tenth is the surpassing of the fruit.
十力四無畏十八不共佛法無量功德成就故。是中有偈。
迭互作客事 於事名所求 唯求彼諸事 分別二所安 如實知見故 離義分別三 見彼是非事 彼無二所執 喻若順分別 復有教授偈 映象意於後 菩薩在諸定 回彼義想已 憶持自想事 住心如是內 知無所可取 於後無能取 無分別知爾
更復有證道偈。所謂大綖莊嚴論中說。
助集無邊行 功德智菩薩 法思善決定 語言達義盡 彼知正義已 說住彼定心 法界現意故 是以離二相 離心無有餘 善知心亦無 知二既是無 正住於法界 不分知力故 同時常同行 彼身窟聚患 如象滅諸毒 牟尼說善法 善住意思量 根本法界處 念至知意故 唯分別正取 速得功德處
如是說入智相已。彼因果說云何知。六種波羅蜜故。謂佈施持戒忍辱精進禪定智慧故。云何此諸六波羅蜜唯記入成。云何彼入果六波羅蜜成。是中菩薩于施不著。于戒不毀。于苦不瞋。于修不懈怠。如是此諸亂因不行故。因不行故。一向已寂靜思惟諸法。入唯記已依六波羅蜜。及入唯記故。菩薩凈深心所攝故。得六波羅蜜。是以中間六波羅蜜行順說信故。樂求隨喜故。得利潤離忍。
【現代漢語翻譯】 現代漢語譯本：由於成就了十力（Dasabala，如來所具有的十種力量）、四無畏（Catur-vaisaradya，佛陀的四種無所畏懼的自信）、十八不共佛法（Asta-dasa-avenika-dharma，佛獨有的十八種功德）以及無量功德，因此有以下的偈頌：
彼此互為賓客之事，於此事中名為所求。 唯獨尋求那些事，分別安立於二者之間。 如實知見之故，遠離對意義的分別（三）。 見到彼等是非之事，彼等沒有二元的執著。 譬如順應分別，復有教授的偈頌。 映象之意在於后，菩薩安住在各種禪定中。 迴轉那些意義的想法之後，憶持自己的想法。 安住內心如此向內，知道沒有什麼可以執取。 於後沒有能執取者，無分別地知曉如此。
更有證道的偈頌。正如《大綖莊嚴論》中所說：
輔助聚集無邊的修行，功德智慧的菩薩。 對於佛法思考善巧決定，語言表達意義窮盡。 他們知曉正義之後，宣說安住于禪定的心。 法界顯現於意念之中，因此遠離二相。 離心之外沒有剩餘，善巧地知曉心也是空無。 知曉二者皆是空無，正直地安住於法界。 不分別知曉的力量，同時常常一起執行。 他們的身體、窟穴、聚集的患難，如象摧滅各種毒害。 牟尼（Muni，指佛陀）宣說善法，善巧地安住于意思量。 根本的法界之處，念及知曉意念的緣故。 唯獨分別正確地取捨，迅速獲得功德之處。
如是宣說進入智慧之相后，彼等因果之說如何知曉？因為六種波羅蜜（Sat-paramita，六度）的緣故，即佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）的緣故。如何這六種波羅蜜唯獨記入成就？如何彼等進入果位的六波羅蜜成就？其中菩薩對於佈施不執著，對於持戒不毀犯，對於苦難不嗔恨，對於修行不懈怠。如是這些擾亂的原因不行持的緣故，原因不行持的緣故，一向已經寂靜地思惟諸法，進入唯獨記入之後，依靠六波羅蜜。以及進入唯獨記入的緣故，菩薩清凈深邃的心所攝持的緣故，得到六波羅蜜。因此中間六波羅蜜的修行順應宣說信心，樂於尋求隨喜，得到利益遠離忍耐。
【English Translation】 English version: Because of accomplishing the Ten Powers (Dasabala, the ten powers of a Tathagata), the Four Fearlessnesses (Catur-vaisaradya, the four kinds of fearlessness and confidence of the Buddha), the Eighteen Uncommon Qualities of a Buddha (Asta-dasa-avenika-dharma, the eighteen unique qualities of a Buddha), and immeasurable merits, there is this verse:
The matter of mutually acting as guests, in this matter is called what is sought. Only seek those matters, separately establishing them between the two. Because of truly knowing and seeing, being apart from the discrimination of meaning (three). Seeing those matters of right and wrong, they have no dualistic attachments. Like according with discrimination, there is again a verse of instruction. The meaning of the mirror image is in the rear, the Bodhisattva dwells in various samadhis. Revolving those thoughts of meaning, remembering their own thoughts. Dwelling in the mind thus inwardly, knowing there is nothing to grasp. Afterwards, there is no one who can grasp, knowing thus without discrimination.
There are further verses of enlightenment. As it is said in the Great Ornament of the Sutra:
Assisting in gathering boundless practices, the Bodhisattva of merit and wisdom. Skillfully deciding on the Dharma through thought, language expresses the meaning completely. After they know the right meaning, they proclaim the mind dwelling in samadhi. The Dharmadhatu appears in the mind, therefore being apart from the two aspects. Apart from the mind, there is nothing remaining, skillfully knowing that the mind is also empty. Knowing that both are empty, dwelling rightly in the Dharmadhatu. Not discriminating the power of knowing, simultaneously and constantly walking together. Their body, cave, and accumulated afflictions, like an elephant destroying various poisons. The Muni (Muni, referring to the Buddha) proclaims the good Dharma, skillfully dwelling in thought and contemplation. The place of the fundamental Dharmadhatu, because of remembering and knowing the mind. Only discriminating and correctly taking, quickly obtaining the place of merit.
Having thus spoken of entering the aspect of wisdom, how is the saying of cause and effect known? Because of the six Paramitas (Sat-paramita, six perfections), namely, generosity (Dana), discipline (Sila), patience (Ksanti), diligence (Virya), meditation (Dhyana), and wisdom (Prajna). How are these six Paramitas only recorded as accomplished? How are those six Paramitas of entering the fruit accomplished? Among them, the Bodhisattva is not attached to generosity, does not violate discipline, does not become angry at suffering, and is not lazy in practice. Thus, because these causes of disturbance are not practiced, because the causes are not practiced, they have already been silently contemplating all dharmas, entering only after recording, relying on the six Paramitas. And because of entering only after recording, because the Bodhisattva's pure and profound mind is embraced, the six Paramitas are obtained. Therefore, the practice of the six Paramitas in the middle accords with proclaiming faith, delighting in seeking joy, obtaining profit and being apart from patience.
菩薩自大乘中說甚深大。唯分別正覺得無分別智。
欲信凈心明 本彼覺法流 十地近菩提 不假自然得
有何義故唯說六波羅蜜。障對治差別安故。一切佛法集句處故。及隨順化一切眾生故。不動相對治故。說檀波羅蜜及尸羅波羅蜜。不動相。謂世不著及家不著。動者。回相對治故說。謂羼提波羅蜜及毗離耶波羅蜜。回因相者。世間眾生作惡行長受苦。及於修善行法中生疲倦。以發不回失相對治故。謂阇那波羅蜜及般若波羅蜜。失相者。亂心及無智。如是障對治數差別故。四波羅蜜不散相。一波羅蜜不散相成。以散依故。如實法正覺集諸佛法。如是集一切佛法。句處故數差別。以檀波羅蜜益眾生。尸羅波羅蜜不作惡。能忍毗離耶波羅蜜作事盡至故。如是益相化眾生。化以故調伏。於後不入定心為令入定心。已入定心為得解脫故。數勸故得解脫。如是化一切眾生。句處故數差別。應知。然此諸波羅蜜相云何知。以六波羅蜜身最依菩薩心故。彼以最故。遍行不斷增上意一切眾生助樂故。方便善巧最故。所有無分別知攝取故。發願最者。阿耨多羅三藐三菩提作愿故凈最煩惱智障。修集無障故。所有佈施彼亦名波羅蜜。所言波羅蜜。佈施非波羅蜜。如是四句如佈施中。如是諸餘波羅蜜中皆有四句。如順應知
【現代漢語翻譯】 現代漢語譯本：菩薩在大乘教義中闡述甚深廣大的道理，唯有通過分別正覺才能獲得無分別智。
『欲信凈心明，本彼覺法流，十地近菩提，不假自然得。』
因為什麼緣故只說六波羅蜜（六度，指佈施、持戒、忍辱、精進、禪定、智慧）？爲了安立障礙的對治差別。因為一切佛法都彙集於此。以及爲了隨順教化一切眾生。爲了對治不動之相，所以宣說檀波羅蜜（佈施）和尸羅波羅蜜（持戒）。不動之相，指的是不執著於世俗和家庭。對於動搖不定的心，爲了對治它，所以宣說羼提波羅蜜（忍辱）和毗離耶波羅蜜（精進）。回因相指的是，世間眾生作惡行會長期遭受痛苦，以及在修習善法時容易產生疲倦。爲了對治不回失之相，所以宣說阇那波羅蜜（禪定）和般若波羅蜜（智慧）。失相指的是，內心散亂和缺乏智慧。像這樣，因為障礙對治的數量差別，所以四種波羅蜜不會散亂，一種波羅蜜能成就其不散亂之相，因為散亂有所依處。如實法正覺彙集了諸佛法。像這樣彙集一切佛法，句義之處在於數量上的差別。通過檀波羅蜜（佈施）利益眾生，尸羅波羅蜜（持戒）使人不作惡。能忍辱，毗離耶波羅蜜（精進）使人做事盡心盡力。像這樣利益和教化眾生。教化是爲了調伏。對於尚未入定的人，爲了令其入定；對於已經入定的人，爲了使其獲得解脫。通過多次勸導才能獲得解脫。像這樣教化一切眾生，句義之處在於數量上的差別，應當知曉。然而，這些波羅蜜的相狀應該如何理解呢？因為六波羅蜜的身是最能依靠菩薩心的。因為它們是最殊勝的，所以能普遍地、持續地、增上地利益一切眾生，幫助他們獲得快樂。因為方便善巧是最殊勝的，所以能被所有無分別智所攝取。發願是最殊勝的，因為發願成就阿耨多羅三藐三菩提（無上正等正覺），從而清凈煩惱障和智障，修集無障礙的功德。所有佈施，彼也名為波羅蜜。所言波羅蜜，佈施非波羅蜜。如是四句，如佈施中。如是其餘諸波羅蜜中，皆有四句，應當順應知曉。
【English Translation】 English version: Bodhisattvas, within the Mahayana teachings, expound profound and vast principles. Only through discerning correct awareness can one attain non-discriminating wisdom.
'Desiring to believe in pure and clear mind, the original flow of the Dharma of enlightenment, the ten bhumis (stages of a Bodhisattva's path) are near to Bodhi (enlightenment), not obtained through natural means.'
For what reason are only the Six Paramitas (Six Perfections, namely generosity, discipline, patience, diligence, meditation, and wisdom) spoken of? It is for the sake of establishing the differences in the antidotes to obstacles. Because all Buddha-dharmas (teachings of the Buddha) are gathered here. And in order to accord with and transform all sentient beings. To counteract the aspect of immobility, therefore, Dana Paramita (generosity) and Sila Paramita (discipline) are taught. The aspect of immobility refers to non-attachment to the world and non-attachment to family. To counteract the wavering mind, therefore, Ksanti Paramita (patience) and Virya Paramita (diligence) are taught. The aspect of turning away refers to sentient beings in the world who, by performing evil deeds, endure suffering for a long time, and who easily become weary in the practice of virtuous dharmas. To counteract the aspect of non-returning and loss, therefore, Dhyana Paramita (meditation) and Prajna Paramita (wisdom) are taught. The aspect of loss refers to a distracted mind and a lack of wisdom. In this way, because of the numerical differences in the antidotes to obstacles, the four Paramitas are not scattered, and one Paramita accomplishes its non-scattering aspect, because scattering has a basis. The Tathata (suchness) Dharma's correct awareness gathers all the Buddha-dharmas. In this way, gathering all the Buddha-dharmas, the meaning lies in the numerical differences. Through Dana Paramita (generosity), sentient beings are benefited; Sila Paramita (discipline) prevents people from doing evil. Being able to be patient, Virya Paramita (diligence) enables people to do things wholeheartedly. In this way, sentient beings are benefited and transformed. Transformation is for the sake of taming. For those who have not yet entered samadhi (meditative absorption), it is to enable them to enter samadhi; for those who have already entered samadhi, it is to enable them to attain liberation. Through repeated exhortation, liberation can be attained. In this way, all sentient beings are transformed, and the meaning lies in the numerical differences, which should be known. However, how should the characteristics of these Paramitas be understood? Because the bodies of the Six Paramitas are most reliant on the Bodhisattva's mind. Because they are the most supreme, they can universally, continuously, and increasingly benefit all sentient beings, helping them to attain happiness. Because skillful means are the most supreme, they can be embraced by all non-discriminating wisdom. Making vows is the most supreme, because making vows to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) thereby purifies the klesha (affliction) obstacles and the jnana (knowledge) obstacles, cultivating unobstructed merits. All giving is also called Paramita. What is called Paramita, giving is not Paramita. These four sentences are like in giving. Likewise, in all other Paramitas, there are four sentences, which should be understood accordingly.
。此諸波羅蜜以此何義故有此漸次說。前波羅蜜后波羅蜜。隨順生故。彼復釋。云何知一切世間聲聞緣覺佈施等。善根中增上到彼岸故。波羅蜜者。妒吝貧窮破除故。令得大勢功德故。佈施持戒滅惡道令得善道。三昧戒瞋恨滅除故。他者仿佯住忍。懈怠及諸惡不善法令遠離故。增長無量善法出故精進破亂想。內心住將來故。禪定一切見無。智滅除真故。及相別故。知諸法故名智。云何此諸波羅蜜有修事可。知略有五種修事應知。習行因行修事。信欲修事。心正念修事。方便善巧修事。所作事憶持修事。是中四種事如前所作。憶持事修事者。所有諸佛自然作佛事。不斷不休息。修諸波羅蜜令滿滿已。心念修喜樂隨喜憶念等心。六種心所攝故。修廣心不斷心喜心作益心大心及真心。所有菩薩隨所阿僧祇劫。得阿耨多羅三藐三菩提。如是等時念念中。舍一切自身及恒河沙等世界七寶。令滿已施。諸佛如來乃至未坐道場。而菩薩行佈施心無厭足。如是等時念念中三千大千世界滿中火時。現四種威儀。雖少一切資用而現作。持戒忍辱精進禪定智慧心。乃至坐道場。如是菩薩不厭修持戒忍辱精進禪定智慧等心。此是菩薩廣心。所有彼菩薩此無厭足心。乃至坐道場不斷及不捨。是名此身。若彼菩薩喜心故。彼六波羅蜜所作眾生益。非
彼眾生以得此益故。此是菩薩喜心。若彼菩薩作益眾生。於六波羅蜜作益攝取。見如己身自身見如眾生。此是菩薩作益心。若彼菩薩彼如是六波羅蜜所集善根。回發願令一切眾生得愛果報。此是菩薩大心。若彼菩薩彼如是六波羅蜜修集善根。與一切眾生同發願向阿耨多羅三藐三菩提。此是菩薩真心。如是六種心所攝故。修樂喜心。若彼菩薩六種修心行行者。彼余無量諸菩薩彼善根令隨喜。如是菩薩六心所攝隨喜心令修。若彼菩薩一切眾生六種心所攝。六波羅蜜修事希求如記。六心所攝。六波羅蜜修不離者。乃至坐道場。如是菩薩六種心所攝希求意行修。若此六種心所攝菩薩心修故。聞已發一好心。彼功德量等功德。及一切惡作障消滅。何況菩薩。云何此諸波羅蜜有差別。以三種相應知。法施財施及無畏施。止戒。攝善法戒。作眾生益戒。作惡忍羼提忍苦羼提。法思惟忍苦羼提。勇猛精進。行精進。不怯弱不瞋恨喜精進行。現相作憶持。無分別方便行。無分別及有分別。及藉彼得智。云何此諸波羅蜜攝事。應知此諸波羅蜜攝一切善根。彼相彼隨順及彼因氣故。云何此諸波羅蜜諸障。一切煩惱攝事知。彼相彼因及彼果。云何此諸波羅蜜有益事可知。世間行時勢力所攝同生所攝。眷屬所攝大作事行成吉所攝。不惱少塵所攝。
【現代漢語翻譯】 現代漢語譯本 因為這些眾生獲得了這樣的利益，這就是菩薩的喜悅之心。如果那位菩薩利益眾生，在六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）中利益和攝取眾生，視眾生如己身，視己身如眾生，這就是菩薩的利益之心。如果那位菩薩將如是六波羅蜜所積累的善根，迴向發願讓一切眾生得到喜愛的果報，這就是菩薩的廣大之心。如果那位菩薩將如是修集六波羅蜜的善根，與一切眾生共同發願趨向阿耨多羅三藐三菩提（無上正等正覺），這就是菩薩的真心。像這樣被六種心所攝持，修習快樂喜悅之心。如果那位菩薩是六種修心行的修行者，那麼其餘無量諸菩薩都會隨喜他的善根。像這樣菩薩被六種心所攝持，修習隨喜之心。如果那位菩薩以六種心攝持一切眾生，以六波羅蜜修習，如所記憶般希求，被六種心所攝持，修習六波羅蜜而不離，乃至到達菩提道場。像這樣菩薩被六種心所攝持，修習希求的意念。如果這六種心所攝持的菩薩心得以修習，聽聞后發出一念善心，那麼其功德之量等同於功德，並且一切惡業的障礙都會消滅，更何況是菩薩呢？ 這些波羅蜜之間有什麼差別呢？應該以三種相應來了解：法施（佛法的佈施）、財施（財物的佈施）以及無畏施（使眾生免於恐懼的佈施）；止戒（防止惡行的戒律）、攝善法戒（攝取善法的戒律）、作眾生益戒（利益眾生的戒律）；作惡忍羼提（忍受惡行的忍辱）、忍苦羼提（忍受痛苦的忍辱）、法思惟忍苦羼提（通過思維佛法來忍受痛苦的忍辱）；勇猛精進（勇敢地努力）、行精進（實踐精進）、不怯弱不瞋恨喜精進行（不膽怯、不嗔恨，歡喜地精進）；現相作憶持（憶持顯現的現象）、無分別方便行（沒有分別的方便之行）、無分別及有分別（沒有分別和有分別），以及憑藉它們獲得智慧。 這些波羅蜜如何攝取事物呢？應該知道這些波羅蜜攝取一切善根，包括善根的相、善根的隨順以及善根的因。這些波羅蜜的障礙是什麼呢？應該知道一切煩惱攝取事物，包括煩惱的相、煩惱的因以及煩惱的果。這些波羅蜜有什麼利益呢？可以知道，在世間行事時，被勢力所攝持，被同生所攝持，被眷屬所攝持，成就大事，被吉祥所攝持，不惱害微小的事物。
【English Translation】 English version Because these beings have obtained such benefits, this is the joy of the Bodhisattva. If that Bodhisattva benefits sentient beings, benefiting and embracing them within the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, meditation, and wisdom), seeing sentient beings as oneself and oneself as sentient beings, this is the Bodhisattva's mind of benefiting others. If that Bodhisattva dedicates the roots of good accumulated through these Six Paramitas, vowing to let all sentient beings obtain beloved rewards, this is the Bodhisattva's great mind. If that Bodhisattva, having cultivated the roots of good through these Six Paramitas, together with all sentient beings, vows to aspire towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is the Bodhisattva's true mind. Thus, being embraced by these six types of minds, one cultivates the mind of joy and happiness. If that Bodhisattva is a practitioner of the six types of mind cultivation, then the other immeasurable Bodhisattvas will rejoice in his roots of good. Thus, the Bodhisattva, being embraced by these six types of minds, cultivates the mind of rejoicing. If that Bodhisattva embraces all sentient beings with these six types of minds, cultivates the Six Paramitas, seeking as remembered, being embraced by these six types of minds, cultivating the Six Paramitas without separation, until reaching the Bodhi-tree. Thus, the Bodhisattva, being embraced by these six types of minds, cultivates the intention of aspiration. If the Bodhisattva's mind, embraced by these six types of minds, is cultivated, and upon hearing this, a good thought arises, then the measure of merit is equal to merit, and all obstacles of evil karma will be eliminated, let alone for a Bodhisattva? What are the differences between these Paramitas? It should be understood through three correspondences: Dharma-dana (giving of the Dharma), Artha-dana (giving of material goods), and Abhaya-dana (giving of fearlessness); Sila (precepts of restraint), precepts of embracing good dharmas, precepts of benefiting sentient beings; Kshanti (patience) in enduring evil deeds, Kshanti in enduring suffering, Kshanti in enduring suffering through Dharma contemplation; Virya (diligence) in courageous effort, practicing diligence, diligence without timidity or hatred, diligence with joy; Smrti (mindfulness) in remembering manifested phenomena, skillful means of non-discrimination, non-discrimination and discrimination, and obtaining wisdom through them. How do these Paramitas embrace things? It should be known that these Paramitas embrace all roots of good, including the characteristics of good roots, the accordance with good roots, and the causes of good roots. What are the obstacles to these Paramitas? It should be known that all afflictions embrace things, including the characteristics of afflictions, the causes of afflictions, and the results of afflictions. What are the benefits of these Paramitas? It can be known that when acting in the world, being embraced by power, being embraced by co-birth, being embraced by family, accomplishing great deeds, being embraced by auspiciousness, not harming small things.
一切工巧諸論咒術處細意所攝。增長是無惡。乃至坐道場。一眾生現一切義作事。是名菩薩益。云何此諸波羅蜜迭共決定分別事知。或有處一切六波羅蜜佈施聲說。或有持戒聲。或有忍辱聲。或有精進聲。或有禪定聲。或有智慧聲說。是中有何意趣。一切波羅蜜行中。彼一切同助至故。是意如是說入因相果已。云何彼修差別事知。謂十菩薩地。何等歡喜離垢明作焰難勝現前遠行不動善慧及法雲。云何此諸地十事差別。應知十種無明障對治故。如是十種相智中。及法界十種障住故。云何十種相智法界。一切處義故。初地中上義故。第二地中因上義故。第三地中無所取義故。第四地中身心無差別義故。第五地中無煩惱凈義故。第六地中種種法無差別義故。第七地中無勝無劣義故。第八地中相自在身義故。及世界自在依義故。第九地中依智自在義故。第十地中依業自在義故。依陀羅尼三昧門自在義故。是中有偈。
上義及因上義故 不攝義及身相續 無煩惱染凈義故
乃至不異義 不勝無劣義 依第四自在 法界中無明 二種及以十 十地有障故 對治說諸地
然此無明諸聲聞不雜。諸菩薩中雜。何故初地名為歡喜。彼初故自益他益。堪能成德義故。何故第二地名為離垢。破戒垢令遠作故。
【現代漢語翻譯】 現代漢語譯本 一切關於工藝、理論、咒語和精微之處的論述都包含在內。增長就是沒有邪惡。乃至到達菩提道場。一個眾生顯現一切意義和作為，這叫做菩薩的利益。如何理解這些波羅蜜（Pāramitā，到彼岸）相互之間的決定和分別？有時在一切六波羅蜜（Ṣaṭ-pāramitā）中宣說佈施（Dāna）之名，有時宣說持戒（Śīla）之名，有時宣說忍辱（Kṣānti）之名，有時宣說精進（Vīrya）之名，有時宣說禪定（Dhyāna）之名，有時宣說智慧（Prajñā）之名。這其中有什麼意趣？在一切波羅蜜的修行中，它們都共同幫助到達彼岸。這個意思是說，已經進入了因、相、果。如何理解它們修行的差別？就是指十菩薩地（Daśa-bhūmi）。哪十地呢？歡喜地（Pramuditā）、離垢地（Vimalā）、明地（Prabhākarī）、焰地（Arciṣmatī）、難勝地（Sudurjayā）、現前地（Abhimukhī）、遠行地（Dūraṅgamā）、不動地（Acalā）、善慧地（Sādhumatī）及法雲地（Dharmameghā）。這十地有什麼十種差別？應該知道，這是爲了對治十種無明（Avidyā）的障礙。就像這十種相智中，以及法界（Dharmadhātu）的十種障礙所住之處。什麼是十種相智法界？一切處都是意義的緣故。初地中是上義的緣故。第二地中是因上義的緣故。第三地中是無所取義的緣故。第四地中是身心無差別的緣故。第五地中是沒有煩惱清凈的緣故。第六地中是種種法無差別的緣故。第七地中是沒有勝劣的緣故。第八地中是相自在身的緣故，以及世界自在所依的緣故。第九地中是依智自在的緣故。第十地中是依業自在的緣故，依陀羅尼（Dhāraṇī）三昧（Samādhi）門自在的緣故。其中有偈頌： 上義以及因上義的緣故，不攝取義以及身相續，沒有煩惱染污清凈的緣故，乃至不異義，不勝無劣義，依靠第四自在，法界中無明，二種以及十種，十地有障礙的緣故，對治宣說諸地。 然而這些無明，諸聲聞（Śrāvaka）不雜染，諸菩薩（Bodhisattva）中雜染。為什麼初地名為歡喜地？因為這是最初的，能夠自利利他，能夠成就功德的緣故。為什麼第二地名為離垢地？因為能使破戒的污垢遠離的緣故。
【English Translation】 English version Everything pertaining to crafts, theories, mantras, and subtle details is included. Increase is the absence of evil, even up to the Bodhi tree. A single being manifesting all meanings and actions is called the benefit of a Bodhisattva. How are these Pāramitās (perfections) understood in terms of their mutual determination and distinction? Sometimes, among all six Pāramitās (Ṣaṭ-pāramitā), the name of Dāna (giving) is spoken; sometimes the name of Śīla (discipline) is spoken; sometimes the name of Kṣānti (patience) is spoken; sometimes the name of Vīrya (effort) is spoken; sometimes the name of Dhyāna (meditation) is spoken; sometimes the name of Prajñā (wisdom) is spoken. What is the intention behind this? In the practice of all Pāramitās, they all jointly help to reach the other shore. This means that one has already entered into cause, characteristic, and result. How are their differences in practice understood? It refers to the ten Bodhisattva grounds (Daśa-bhūmi). What are these ten grounds? Pramuditā (Joyful), Vimalā (Immaculate), Prabhākarī (Luminous), Arciṣmatī (Blazing), Sudurjayā (Very Difficult to Conquer), Abhimukhī (Face to Face), Dūraṅgamā (Far Going), Acalā (Immovable), Sādhumatī (Good Intelligence), and Dharmameghā (Cloud of Dharma). What are the ten differences among these ten grounds? It should be known that this is to counteract the ten kinds of ignorance (Avidyā). Just like in these ten kinds of characteristic wisdom, and the ten kinds of obstacles residing in the Dharmadhātu (Dharma Realm). What are the ten kinds of characteristic wisdom Dharmadhātu? Because everything is meaningful. In the first ground, it is because of the meaning of superiority. In the second ground, it is because of the meaning of the cause of superiority. In the third ground, it is because of the meaning of non-grasping. In the fourth ground, it is because of the meaning of non-differentiation of body and mind. In the fifth ground, it is because of the meaning of purity without afflictions. In the sixth ground, it is because of the meaning of non-differentiation of various dharmas. In the seventh ground, it is because of the meaning of neither superior nor inferior. In the eighth ground, it is because of the meaning of the body of self-mastery of characteristics, and because of the reliance on the self-mastery of the world. In the ninth ground, it is because of the reliance on the self-mastery of wisdom. In the tenth ground, it is because of the reliance on the self-mastery of karma, and because of the self-mastery of the Dhāraṇī (mantra) Samādhi (meditative absorption) gate. There is a verse in it: Because of the meaning of superiority and the cause of superiority, not grasping the meaning and the continuity of the body, because of the meaning of purity without afflictions, even to the meaning of non-difference, neither superior nor inferior meaning, relying on the fourth self-mastery, ignorance in the Dharmadhātu, two kinds and ten kinds, because the ten grounds have obstacles, counteracting and proclaiming the grounds. However, these ignorances are not mixed with the Śrāvakas (hearers), but are mixed with the Bodhisattvas (enlightenment beings). Why is the first ground called the Joyful Ground? Because it is the first, capable of benefiting oneself and others, and capable of accomplishing merits. Why is the second ground called the Immaculate Ground? Because it makes the defilement of breaking precepts far away.
何故第三地名為明。作不動三昧三摩拔提依故大法光依故。何故第四地名為焰。菩提分法燒一切障故。何故第五地名為難勝地。超菩提分故。由真諦智與世間智更互相違合此難合令相應故。何故第六地名為現前。因緣智依般若波羅蜜行現作故。何故第七地名為遠行。有功用行盡至故。何故第八地名為不動。一切相不動故。何故第九地名為善慧。得上辯才智故。何故第十地名為法雲。雜念一切法智一切陀羅尼三昧門藏故。如雲如虛空。上煩惱障滅故。法身滿故。云何此諸地得智。有四種相。得信地信地行得順地。十種法行得故。證得初地中證法界證一切地故。成就得此諸地修盡至故。云何此諸地修事知。此菩薩地地中修舍摩他毗婆舍那已。有五種相修。何等五種所謂雜修。無相修。無功用修轉明修。轉轉修。如是此菩薩此五種修已得五種果。所謂除一切惡。身種種想離得樂法意。一切處無量不作畔在相。法光明現相。知凈分別相。彼諸分別念同行。為滿法身及成就故。上中上因作攝故。名以十地中十波羅蜜修事成。六中六隨所說。有四方便波羅蜜。六波羅蜜所集善根。彼一切眾生共故。發願愿向阿耨多羅三藐三菩提。作愿故。愿波羅蜜者。未來種種愿現相故。波羅蜜緣牽將故。力波羅蜜者。能修力等六波羅蜜。不斷同行
【現代漢語翻譯】 現代漢語譯本 為什麼第三地名為明地（Ming Di，光明地）？因為依靠不動三昧（Budong Sanmei，不動禪定）和三摩缽提（Sanmabati，等持），依靠大法光明（Da Fa Guang，偉大的法之光）的緣故。 為什麼第四地名為焰地（Yan Di，火焰地）？因為菩提分法（Puti Fenfa，菩提的組成部分）焚燒一切障礙的緣故。 為什麼第五地名為難勝地（Nansheng Di，難以戰勝之地）？因為超越菩提分法的緣故。由於真諦智（Zhendi Zhi，真理的智慧）與世間智（Shijian Zhi，世俗的智慧）互相違背，難以調和，使它們相應和諧的緣故。 為什麼第六地名為現前地（Xianqian Di，顯現之地）？因為因緣智（Yinyuan Zhi，因緣的智慧）依靠般若波羅蜜（Bore Boluomi，智慧的完美）的修行而顯現的緣故。 為什麼第七地名為遠行地（Yuanxing Di，遠行之地）？因為有功用行（Yougongyong Xing，有為的修行）達到盡頭的緣故。 為什麼第八地名為不動地（Budong Di，不動之地）？因為一切相（Yiqie Xiang，一切現象）都不動搖的緣故。 為什麼第九地名為善慧地（Shanhui Di，善慧之地）？因為獲得上等辯才智（Shangdeng Biancai Zhi，卓越的辯才智慧）的緣故。 為什麼第十地名為法雲地（Fayun Di，法雲之地）？因為包含一切法智（Yiqie Fazhi，一切法的智慧）、一切陀羅尼（Yiqie Tuoluoni，一切總持）、三昧門（Sanmei Men，禪定之門）的寶藏的緣故，如雲如虛空。因為上等煩惱障（Shangdeng Fannao Zhang，高級的煩惱障礙）滅除的緣故。因為法身（Fashen，法身）圓滿的緣故。 這些地如何獲得智慧？有四種相：獲得信地（Xin Di，信心之地），信地行（Xin Di Xing，信心之地的修行），獲得順地（Shun Di，順從之地），因為獲得十種法行（Shizhong Faxing，十種法的修行）的緣故。證得初地（Chu Di，初地）中，證法界（Zheng Fajie，證悟法界），證一切地（Zheng Yiqie Di，證悟一切地）的緣故。成就獲得這些地，因為修行達到盡頭的緣故。 這些地如何修習？知道這些菩薩地（Pusa Di，菩薩的境界）中修習奢摩他（Shemotuo，止）和毗婆舍那（Piposhena，觀）之後，有五種相的修習。哪五種？ 所謂雜修（Zaxiu，混合修習），無相修（Wuxiang Xiu，無相修習），無功用修（Wugongyong Xiu，無功用修習），轉明修（Zhuanming Xiu，轉為明晰的修習），轉轉修（Zhuanzhuan Xiu，不斷進步的修習）。如此，這些菩薩如此五種修習之後，獲得五種果報。所謂去除一切惡，身種種想（Shen Zhongzhong Xiang，身體的各種想法）遠離，獲得快樂的法意（Kuaile de Fayi，快樂的法意），一切處無量不作畔在相（Yiqie Chu Wuliang Buzuo Pan Zai Xiang，一切處無量不執著的境界），法光明現相（Fa Guangming Xian Xiang，法之光明顯現的境界），知凈分別相（Zhi Jing Fenbie Xiang，知曉清凈分別的境界）。那些分別念（Fenbie Nian，分別的念頭）同行，爲了圓滿法身以及成就的緣故。以上中上的因（Shangzhongshang de Yin，上等中的上等因）作為攝取的緣故。名為以十地中十波羅蜜（Shi Di Zhong Shi Boluomi，十地中的十種波羅蜜）修習成就。六中六隨所說（Liuzhong Liu Suosuo Shuo，六種之中跟隨所說的六種）。有四方便波羅蜜（Si Fangbian Boluomi，四種方便波羅蜜）。六波羅蜜（Liu Boluomi，六波羅蜜）所集善根（Suoji Shangen，所積累的善根）。他們一切眾生共同的緣故。發願愿向阿耨多羅三藐三菩提（Fayuan Yuanxiang Anuo Duoluo Sanmiao Sanputi，發願趨向無上正等正覺）。作為愿的緣故。愿波羅蜜（Yuan Boluomi，愿波羅蜜）者，未來種種愿（Weilai Zhongzhong Yuan，未來種種願望）顯現的緣故。波羅蜜緣牽將的緣故。力波羅蜜（Li Boluomi，力波羅蜜）者，能修力等六波羅蜜（Nengxiu Li Deng Liu Boluomi，能夠修習力等六波羅蜜），不斷同行的緣故。
【English Translation】 English version Why is the third ground called 'Luminous Ground' (Ming Di)? Because it relies on the Immovable Samadhi (Budong Sanmei) and Samapatti (Sanmabati), and relies on the Great Dharma Light (Da Fa Guang). Why is the fourth ground called 'Flaming Ground' (Yan Di)? Because the components of Bodhi (Puti Fenfa) burn away all obstacles. Why is the fifth ground called 'Difficult to Conquer Ground' (Nansheng Di)? Because it transcends the components of Bodhi. Because the wisdom of ultimate truth (Zhendi Zhi) and worldly wisdom (Shijian Zhi) contradict each other, making it difficult to reconcile them, and to harmonize them. Why is the sixth ground called 'Manifest Ground' (Xianqian Di)? Because the wisdom of conditions (Yinyuan Zhi) manifests through the practice of Prajna Paramita (Bore Boluomi). Why is the seventh ground called 'Far-Reaching Ground' (Yuanxing Di)? Because the practice of effort (Yougongyong Xing) reaches its end. Why is the eighth ground called 'Immovable Ground' (Budong Di)? Because all phenomena (Yiqie Xiang) are unmoving. Why is the ninth ground called 'Good Wisdom Ground' (Shanhui Di)? Because one obtains superior eloquence and wisdom (Shangdeng Biancai Zhi). Why is the tenth ground called 'Cloud of Dharma Ground' (Fayun Di)? Because it contains the treasury of all Dharma wisdom (Yiqie Fazhi), all Dharanis (Yiqie Tuoluoni), and the doors of Samadhi (Sanmei Men), like clouds and like space. Because the superior afflictions (Shangdeng Fannao Zhang) are extinguished. Because the Dharmakaya (Fashen) is complete. How is wisdom obtained in these grounds? There are four aspects: obtaining the Ground of Faith (Xin Di), practicing the Ground of Faith (Xin Di Xing), obtaining the Ground of Compliance (Shun Di), because of obtaining the ten practices of Dharma (Shizhong Faxing). In attaining the first ground (Chu Di), one realizes the Dharmadhatu (Zheng Fajie), and realizes all grounds (Zheng Yiqie Di). Achieving and obtaining these grounds is because practice reaches its end. How is practice known in these grounds? Knowing that in these Bodhisattva grounds (Pusa Di), after practicing Shamatha (Shemotuo) and Vipassana (Piposhena), there are five aspects of practice. What are the five? They are called mixed practice (Zaxiu), formless practice (Wuxiang Xiu), effortless practice (Wugongyong Xiu), transforming into clarity practice (Zhuanming Xiu), and progressive practice (Zhuanzhuan Xiu). Thus, after these Bodhisattvas practice these five aspects, they obtain five fruits. They are called removing all evil, the various thoughts of the body (Shen Zhongzhong Xiang) are abandoned, obtaining the joyful Dharma mind (Kuaile de Fayi), the state of immeasurable non-attachment in all places (Yiqie Chu Wuliang Buzuo Pan Zai Xiang), the appearance of the light of Dharma (Fa Guangming Xian Xiang), and knowing the state of pure discrimination (Zhi Jing Fenbie Xiang). Those discriminating thoughts (Fenbie Nian) proceed together, for the sake of perfecting the Dharmakaya and achieving accomplishment. Taking the highest of the highest causes (Shangzhongshang de Yin) as the means of gathering. It is called accomplishment through the practice of the ten Paramitas (Shi Boluomi) in the ten grounds (Shi Di). Six among the six, according to what is said (Liuzhong Liu Suosuo Shuo). There are four expedient Paramitas (Si Fangbian Boluomi). The roots of goodness (Shangen) gathered by the six Paramitas (Liu Boluomi). Because they are shared by all beings. Making vows directed towards Anuttara-Samyak-Sambodhi (Anuo Duoluo Sanmiao Sanputi). Because of making vows. The Paramita of Vow (Yuan Boluomi) is the manifestation of various future vows (Weilai Zhongzhong Yuan). Because the Paramita of Vow leads and draws. The Paramita of Strength (Li Boluomi) is the ability to practice the six Paramitas, including strength (Li Deng Liu Boluomi), proceeding continuously.
故。智波羅蜜者。六波羅蜜差別智。法同受報化眾生故。然此四波羅蜜。般若波羅蜜無分別智藉得智所攝。然復一切諸地。一切波羅蜜。非不修成波羅蜜藏所攝。此法門幾時此諸地修事滿成。有五種眾生。三阿僧祇劫信行人。初阿僧祇凈深心行無相行及有相行。有六地及七地。第二阿僧祇還彼不現相人。自此以上乃至十地。第三阿僧祇修道滿足成。是中有偈。
勝上力故 堅心勝智 菩薩三祇 發行盡至
如是說因果修差別已。是中雲何增上戒勝事知。如菩薩地持中說。受菩薩戒品中略復有四種勝故。勝事應知。差別勝。同不同戒勝。上勝。及甚深勝。是中差別勝者。謂受戒攝善法戒。作眾生益戒故。是中上戒者。二種戒住義故。知攝善法戒集佛法住義故。作眾生益戒者。教化眾生住義故。知聲聞同戒。諸菩薩性重不同。行不同戒者。制重同行故。彼戒中隨所聲聞犯。于中菩薩不犯戒。隨所菩薩犯戒。是中聲聞不犯戒。菩薩防身口心戒。聲聞唯防身口。是故菩薩起心犯戒。非諸聲聞。略說所有一切眾生惡。而有益身口意業。彼一切菩薩應行。及彼中學如是共不共勝。應知上勝復有四種。上故種種無量戒。上故攝取無量功德。上故一切眾生助益樂心眷屬。上故阿耨多羅三藐三菩提住。上故及得無量功德
【現代漢語翻譯】 現代漢語譯本： 因此，智慧波羅蜜（Prajna Paramita，智慧到彼岸）：是六波羅蜜（Six Paramitas，六種到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）中，對其他波羅蜜進行區分的智慧。因為（智慧波羅蜜的）法與受報化身的眾生相同。然而，這四種波羅蜜，般若波羅蜜的無分別智，是憑藉所得的智慧所包含的。然而，一切諸地（所有菩薩修行的階段），一切波羅蜜，沒有不是通過修習而成就的波羅蜜藏所包含的。這個法門需要多久這些階段的修行才能圓滿成就？有五種眾生，需要三個阿僧祇劫（Asankhyeya Kalpa，極長的時間單位）。信行人，第一個阿僧祇劫，清凈深心行無相行以及有相行。有六地（菩薩修行的第六個階段）以及七地（菩薩修行的第七個階段）。第二個阿僧祇劫，回到那些不現相的人。從這裡以上直到十地（菩薩修行的第十個階段）。第三個阿僧祇劫，修道滿足成就。其中有一首偈頌： 因為殊勝的力量，堅定的心和殊勝的智慧，菩薩在三個阿僧祇劫中，發起修行直到圓滿。 像這樣說了因果修行的差別之後。這裡面如何得知增上戒的殊勝之處？如《菩薩地持經》（Bodhisattva-bhumi，菩薩的修行階段）中所說，在受菩薩戒品中，略有四種殊勝之處，應當知道。差別殊勝，同不同戒殊勝，上勝，以及甚深殊勝。這裡面差別殊勝是指，受戒是爲了攝善法戒，爲了作眾生利益戒。這裡面上戒有兩種戒的住義。知道攝善法戒是爲了聚集佛法而住。作眾生利益戒是爲了教化眾生而住。知道聲聞（Sravaka，聽聞佛法而修行的人）的戒律，諸菩薩的性質有重大的不同。行不同戒是指，制定了重大的共同行為。那些戒律中，聲聞所犯的，菩薩不犯戒。菩薩所犯的戒，聲聞不犯戒。菩薩要防止身口意，聲聞只防止身口。因此菩薩起心動念就可能犯戒，而聲聞不會。簡略地說，所有一切眾生的惡，如果有益於身口意業，那麼一切菩薩都應當去做，並且在其中學習。像這樣共同和不共同的殊勝之處，應當知道。上勝又有四種。因為殊勝，所以有種種無量的戒律。因為殊勝，所以能攝取無量的功德。因為殊勝，所以一切眾生都樂於助益，成為眷屬。因為殊勝，所以能安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為殊勝，所以能獲得無量的功德。
【English Translation】 English version: Therefore, Prajna Paramita (Wisdom to the Other Shore): is the wisdom that differentiates the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom). Because its Dharma is the same as the sentient beings who receive retribution and transformation. However, these four Paramitas, the non-discriminating wisdom of Prajna Paramita, are contained within the wisdom obtained. Furthermore, all the Bhumis (stages of Bodhisattva practice), all the Paramitas, are contained within the treasury of Paramitas that are cultivated and accomplished. How long does this Dharma gate take for the cultivation of these stages to be fully accomplished? There are five types of beings, requiring three Asankhyeya Kalpas (immeasurably long periods of time). Believers, in the first Asankhyeya Kalpa, purify the deep mind, practice formless practice and practice with form. There are the sixth Bhumi (sixth stage of Bodhisattva practice) and the seventh Bhumi (seventh stage of Bodhisattva practice). In the second Asankhyeya Kalpa, they return to those who do not manifest form. From here onwards until the tenth Bhumi (tenth stage of Bodhisattva practice). In the third Asankhyeya Kalpa, the path of cultivation is fulfilled and accomplished. There is a verse within this: Because of superior strength, firm mind, and superior wisdom, Bodhisattvas, in three Asankhyeya Kalpas, initiate practice until completion. Having spoken about the differences in cause, effect, and cultivation in this way. How is the superiority of increased precepts known within this? As stated in the Bodhisattva-bhumi (Stages of a Bodhisattva), in the chapter on receiving Bodhisattva precepts, there are briefly four superiorities that should be known. Difference superiority, same and different precepts superiority, upper superiority, and profound superiority. Difference superiority refers to receiving precepts for gathering good Dharma precepts, and for creating precepts that benefit sentient beings. Upper precepts refer to two types of precepts that abide in meaning. Knowing that gathering good Dharma precepts is for gathering and abiding in the Buddha Dharma. Creating precepts that benefit sentient beings is for teaching and transforming sentient beings. Knowing the precepts of Sravakas (listeners of the Dharma), the nature of Bodhisattvas is significantly different. Different precepts in practice refer to establishing significant common behaviors. Among those precepts, what Sravakas violate, Bodhisattvas do not violate. What Bodhisattvas violate, Sravakas do not violate. Bodhisattvas must guard their body, speech, and mind, while Sravakas only guard their body and speech. Therefore, Bodhisattvas may violate precepts with their thoughts, while Sravakas do not. Briefly speaking, all the evils of all sentient beings, if they benefit the actions of body, speech, and mind, then all Bodhisattvas should do them and learn from them. Such common and uncommon superiorities should be known. Upper superiority has four types. Because of superiority, there are various immeasurable precepts. Because of superiority, one can gather immeasurable merits. Because of superiority, all sentient beings are happy to help and become family. Because of superiority, one can abide in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Because of superiority, one can obtain immeasurable merits.
疾得阿耨多羅三藐三菩提。是中甚深。若菩薩如是方便善巧故。殺生等十種業修行。是以不惡。成得無量功德。速得阿耨多羅三藐三菩提。或應化身業口業。是甚深戒應知。是以作國王治國。計種種示眾生惱事。是以化眾生安置善處。示種種生惱。餘眾生示余益。餘者令心以發。發已先化。化已心回。此是菩薩戒甚深勝事。如是四種勝事。略說菩薩上戒勝事應知。如是分別。復有菩薩戒差別無量。亦如比尼響方廣修多羅中。如是說增上戒勝已。增上心勝事復云何知。略有六種差別應知。念差別。種種差別。業作事差別。現氣差別。業差別。念大乘法故。大乘光明一切功德積聚三昧。三昧王現護首楞嚴等三昧無量種種故。一切法雜念智顯順故。阿犁耶識一切障諸惡使令除故。禪定樂行已隨所生故。處生故。一切世界無障神通現故。動放光遍視異事作。來往略廣。一切色身入同行。往上下作自在隱蔽他。神現念與樂。放光現大神通故。攝一切苦行。現十種苦行故。十種苦者。所謂受許苦行。菩提愿許故。不退苦行。世間諸苦不退故。不背向苦行。一切眾生惡行苦行中彼現現事故。現苦行。作惡眾生中。作一切利益義現故。不染苦行。世間生以世間法不染故。信苦行。于大乘雖無解一切甚大事信故。證苦行。眾生法無我證故
【現代漢語翻譯】 現代漢語譯本 迅速獲得阿耨多羅三藐三菩提（無上正等正覺）。這其中蘊含著甚深的道理。如果菩薩能夠如此方便善巧，那麼即使是殺生等十種惡業，也可以修行。因此，這並非惡事，反而能夠成就無量的功德，迅速獲得阿耨多羅三藐三菩提。或者應化身所作的業，以及口業，都應被視為甚深的戒律。因此，即使是作為國王治理國家，設計種種使眾生煩惱的事情，也是爲了教化眾生，將他們安置在善良之處。示現種種的生老病死之苦，對其他眾生展示利益，使其他人發起菩提心。發起之後，先進行教化；教化之後，使其心意轉變。這就是菩薩戒律中甚深殊勝的事情。以上四種殊勝的事情，簡略地說明了菩薩上乘戒律的殊勝之處，應當瞭解。像這樣進行分別，菩薩戒律的差別還有無量無邊，也如同在《比尼》（律藏）、《響方廣修多羅》（廣大的經典）中所說的那樣。 像這樣說明了增上戒的殊勝之後，增上心的殊勝之處又該如何瞭解呢？簡略來說，有六種差別應當瞭解：唸的差別、種種的差別、業作事的差別、現氣的差別、業的差別。因為憶念大乘佛法，所以能夠顯現大乘光明，一切功德積聚的三昧（禪定），三昧王現護首楞嚴等三昧無量種種。因為一切法雜念智顯現順應，所以阿犁耶識（阿賴耶識，第八識）的一切障礙和諸惡煩惱都能被去除。因為禪定之樂已經隨所生而行，所以能夠處處化生。因為一切世界無障礙的神通顯現，所以能夠動搖、放光、普遍觀察，做出奇異的事情。來往略廣，一切色身進入同行，往上往下，自在隱蔽他人。神通顯現，憶念與快樂，放光顯現大神通。攝取一切苦行，顯現十種苦行。這十種苦行是：所謂接受許諾的苦行，因為菩提愿的許諾；不退轉的苦行，因為世間的諸苦不能使他退轉；不背離的苦行，在一切眾生的惡行苦行中，他顯現現身說法；顯現苦行，在作惡的眾生中，顯現一切利益的意義；不染著的苦行，在世間出生卻不被世間法所染著；相信的苦行，對於大乘佛法，即使沒有理解，也相信一切甚大的事情；證悟的苦行，因為眾生法無我的證悟。
【English Translation】 English version Quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Therein lies a profound truth. If a Bodhisattva is skillful in these expedient means, then even the cultivation of the ten non-virtuous actions, such as killing, is not evil. Therefore, it is not an evil deed, but rather can accomplish immeasurable merits and quickly attain Anuttara-samyak-sambodhi. Or the karma of the manifested body and the karma of speech should be known as profound precepts. Therefore, even acting as a king governing a country, devising various things that trouble sentient beings, is to teach and transform sentient beings, placing them in virtuous states. Showing various sufferings of birth, old age, sickness, and death, demonstrating benefits to other sentient beings, causing others to generate Bodhicitta (the mind of enlightenment). After generating it, first teach and transform them; after teaching and transforming them, cause their minds to turn. This is a profound and supreme matter of the Bodhisattva's precepts. The above four supreme matters briefly explain the supreme aspects of the Bodhisattva's higher precepts, which should be understood. Differentiating in this way, the differences in the Bodhisattva's precepts are immeasurable, just as it is said in the Vinaya (monastic discipline) and the extensive Sutras. Having explained the supremacy of the higher precepts in this way, how should the supremacy of the higher mind be understood? Briefly speaking, there are six differences that should be understood: the difference of mindfulness, the difference of various kinds, the difference of karma and action, the difference of manifested energy, and the difference of karma. Because of mindfulness of the Mahayana Dharma (Great Vehicle Buddhism), the Mahayana light can be manifested, the Samadhi (meditative absorption) of the accumulation of all merits, and the Samadhis such as the Shurangama Samadhi are manifested in countless ways. Because all dharmas (phenomena) are manifested in accordance with the wisdom of mixed thoughts, all obstacles and evil afflictions of the Alaya-vijnana (storehouse consciousness, the eighth consciousness) can be removed. Because the joy of Samadhi has already followed what is born, one can be born anywhere. Because unobstructed supernatural powers manifest in all worlds, one can shake, emit light, and observe universally, doing extraordinary things. Coming and going briefly and extensively, all forms enter the same practice, going up and down, freely concealing others. Supernatural powers manifest, mindfulness and joy, emitting light to manifest great supernatural powers. Gathering all ascetic practices, manifesting ten kinds of ascetic practices. These ten kinds of ascetic practices are: so-called accepting the promised ascetic practice, because of the promise of the Bodhi vow; the non-retreating ascetic practice, because the sufferings of the world cannot cause him to retreat; the non-deviating ascetic practice, in the evil and suffering practices of all sentient beings, he manifests himself to teach; manifesting ascetic practice, in the midst of evil-doing sentient beings, manifesting the meaning of all benefits; the non-attached ascetic practice, being born in the world but not being defiled by worldly dharmas; the believing ascetic practice, even without understanding the Mahayana Dharma, believing in all great matters; the realizing ascetic practice, because of the realization of the non-self of sentient beings.
。順覺知苦行。諸如來甚深密語所說順覺知故。不寂靜不染苦行。不捨世間彼不染故。行苦行。住一切障解脫諸佛如來乃至世間眾生際。自然作一切眾生一切義行故可者。復順覺知苦行。所有諸佛密語說若隨彼所覺。所謂云何菩薩佈施成。若使無所佈施。而彼無量十方世界作佈施成云何佈施喜心成。若一切佈施不喜樂。云何佈施信成。若使諸如來信不去。云何佈施與意成。若使自身令與佈施。云何樂佈施成。若使一切時無所佈施。云何佈施大事成。若於佈施起不堅相。云何佈施增長成。若使起妒心。云何佈施盡意成。若使不住於盡法時。云何佈施自在成。云何佈施無量成若不住無盡故。如佈施如是持戒等乃至般若波羅蜜隨順應知云何殺產生。若使眾生世間害。云何偷盜成若使餘者未與眾生而自取之云何邪淫成若使淫邪而行。云何妄語成。若使如妄語作妄語說。云何綺語成。若使常以空門行而行。云何惡口成若使到智彼岸。云何兩舌成若使善知諸法而能詮說云何貪成。若使常與無常禪定法令得故修行。云何瞋心成。若使一切煩惱心中取行。云何邪見成。若使一切處到一切事如實邪見經明甚深佛法。何等法而說甚深。是中有此說。常法佛法。依法身常故。斷見法佛法。滅一切障故。生法佛法者。能生應身故。有覺法佛法者
【現代漢語翻譯】 現代漢語譯本 順著覺悟認知苦行。諸如來甚深秘密的語言所說，順著覺悟認知之故。不寂靜也不染著的苦行。不捨棄世間，因為不染著的緣故。實行苦行。安住於一切障礙的解脫，從諸佛如來乃至世間眾生的邊際。自然地為一切眾生做一切有意義的行為，這是可以的。又順著覺悟認知苦行。所有諸佛秘密的語言說，如果隨順他們所覺悟的。所謂菩薩的佈施如何才能成就？如果沒有任何東西可以佈施，而在無量十方世界行佈施才能成就。如何佈施才能使內心喜悅？如果一切佈施都不喜樂。如何佈施才能使信心成就？如果對諸如來的信心不退轉。如何佈施才能與心意相合？如果使自身能夠給予佈施。如何樂於佈施才能成就？如果在任何時候都沒有東西可以佈施。如何佈施才能成就大事？如果對於佈施生起不堅固的念頭。如何佈施才能使增長成就？如果生起嫉妒心。如何佈施才能使盡心盡力成就？如果不住于窮盡諸法的時候。如何佈施才能使自在成就？如何佈施才能使無量成就？如果不住于無盡的緣故。如同佈施一樣，持戒等等乃至般若波羅蜜（Prajna Paramita，智慧到彼岸）也應當隨順地瞭解。如何殺生才能成就？如果使眾生和世間受到傷害。如何偷盜才能成就？如果拿走別人沒有給予的眾生之物。如何邪淫才能成就？如果行淫邪之事。如何妄語才能成就？如果像妄語一樣地造作妄語並說出。如何綺語才能成就？如果常常以空門而行。如何惡口才能成就？如果到達智慧的彼岸。如何兩舌才能成就？如果善於瞭解諸法並且能夠詮釋說明。如何貪才能成就？如果常常以無常的禪定法令得到而修行。如何嗔心才能成就？如果將一切煩惱在心中取行。如何邪見才能成就？如果在一切處到達一切事，如實地邪見經典闡明甚深的佛法。什麼樣的法而說是甚深的？其中有這樣的說法：常法是佛法，因為法身（Dharmakaya）是常的緣故。斷見法是佛法，因為滅除一切障礙的緣故。生法是佛法，因為能夠生出應身（Nirmanakaya）的緣故。有覺法是佛法。
【English Translation】 English version Following the awakened knowledge of ascetic practices. Because the Tathagatas' (Tathagata, 如來) profound secret words speak of following awakened knowledge. Ascetic practices that are neither unpeaceful nor defiled. Not abandoning the world because of not being defiled. Practicing asceticism. Abiding in the liberation from all obstacles, from all Buddhas and Tathagatas to the boundary of sentient beings in the world. Naturally performing all meaningful actions for all sentient beings, this is permissible. Again, following the awakened knowledge of ascetic practices. All the Buddhas' secret words say, if following what they have awakened to. What is meant by how a Bodhisattva's (Bodhisattva, 菩薩) giving is accomplished? If there is nothing to give, and giving is practiced in the immeasurable ten directions, it is accomplished. How is giving accomplished with a joyful heart? If all giving is without joy. How is giving accomplished with faith? If faith in the Tathagatas does not regress. How is giving accomplished with intention? If one makes oneself give. How is joy in giving accomplished? If at all times there is nothing to give. How is giving accomplished as a great matter? If one arises with an unsteadfast thought towards giving. How is giving accomplished with growth? If one arises with jealousy. How is giving accomplished with complete intention? If one does not abide in the time of exhausting all dharmas. How is giving accomplished with freedom? How is giving accomplished with immeasurability? If one does not abide in endlessness. Just like giving, so too should one understand following precepts, and so on, up to Prajna Paramita (Prajna Paramita, 般若波羅蜜, Perfection of Wisdom). How is killing accomplished? If sentient beings and the world are harmed. How is stealing accomplished? If one takes what is not given by others to sentient beings. How is sexual misconduct accomplished? If one engages in improper sexual conduct. How is lying accomplished? If one fabricates lies and speaks them like lies. How is frivolous speech accomplished? If one constantly walks through the gate of emptiness. How is harsh speech accomplished? If one reaches the other shore of wisdom. How is divisive speech accomplished? If one is skilled in understanding all dharmas and can explain them. How is greed accomplished? If one constantly cultivates with impermanent samadhi (Samadhi, 禪定) to attain the Dharma. How is anger accomplished? If one takes and acts upon all afflictions in the heart. How is wrong view accomplished? If in all places one reaches all things, and truly the sutras of wrong view clarify the profound Buddha Dharma. What Dharma is said to be profound? Within it, there is this saying: The constant Dharma is the Buddha Dharma, because the Dharmakaya (Dharmakaya, 法身, Dharma Body) is constant. The Dharma of annihilation is the Buddha Dharma, because it extinguishes all obstacles. The Dharma of arising is the Buddha Dharma, because it can generate the Nirmanakaya (Nirmanakaya, 應身, Manifestation Body). The Dharma of having awareness is the Buddha Dharma.
。八萬四千眾生行有對治故。有貪法佛法者。有貪眾生取如己故。如是有瞋法佛法。有癡法佛法。見有凡夫法佛法。無染法佛法。真如成就已一切障不能染故。離染法佛法者。生世間而世間法不能染故。以是義故名為甚深佛法。修諸波羅蜜化眾生。令佛國清凈。現一切佛法故諸菩薩三昧作事差別應知。如是說增上勝心已。增上勝慧復云何知。無分別智中性處身處因處念處相處持處伴處報處因氣處出處盡至處。藉彼無分別功用行。等處差別處藉無分別得處。余處持自然作事處甚深處意。無分別智增上慧勝知。是中離五種相。無分別性智故。意離念故。果離有覺有觀地故。離想受滅定舍離色性故。真實處舍種種相故。彼無分別智離如是五種相。應知此如所說。無分別智性差別安立中。說偈。
諸菩薩真實 遠離五種相 無分別智處 真中種種名 諸菩薩身者 善心正是心 無分別智中 義心真實說 諸菩薩因者 同言聞習故 無分別智中 意行同思惟 諸菩薩念者 諸法無詮事 無分別智中 無我及真如 諸菩薩相者 于彼正念處 無分別智中 智處無諸相 隨順真實義 分別無有異 迭共隨順故 彼義順和成 離智無言說 說中有所行 以說相違故 彼說
【現代漢語翻譯】 現代漢語譯本： 八萬四千種眾生的行為都有對治的方法，所以有貪婪之法，佛法對於有貪婪的眾生來說，可以取來作為自己的依靠。同樣，有嗔恨之法，佛法可以對治嗔恨。有愚癡之法，佛法可以對治愚癡。見到有凡夫之法，佛法可以引導。沒有染污之法，佛法可以保持清凈，因為真如一旦成就，一切障礙都不能染污它。遠離染污之法，佛法教導人們身處世間而不被世間的法則所染污。因為這個緣故，被稱為甚深佛法。修行各種波羅蜜（Pāramitā，到彼岸），教化眾生，使佛國清凈，顯現一切佛法，所以諸菩薩的三昧（Samādhi，禪定）所作的事情各有差別，應當瞭解。 像這樣說了增上勝心之後，增上勝慧又該如何瞭解呢？在無分別智中，性處、身處、因處、念處、相處、持處、伴處、報處、因氣處、出處、盡至處，憑藉那無分別的功用而行。等處、差別處憑藉無分別而得到。其餘處所保持自然運作的狀態，甚深之處在於意念。無分別智增上的智慧殊勝地瞭解這些。這裡遠離五種相：因為無分別的自性智慧的緣故，意念遠離念頭；果遠離有覺有觀之地；遠離想受滅盡定，捨棄色性；真實之處捨棄種種相。那無分別智遠離像這樣的五種相，應當瞭解。這就像所說的，在無分別智的自性差別安立中，說了偈頌。 『諸菩薩真實，遠離五種相，無分別智處，真中種種名。 諸菩薩身者，善心正是心，無分別智中，義心真實說。 諸菩薩因者，同言聞習故，無分別智中，意行同思惟。 諸菩薩念者，諸法無詮事，無分別智中，無我及真如。 諸菩薩相者，于彼正念處，無分別智中，智處無諸相。 隨順真實義，分別無有異，迭共隨順故，彼義順和成。 離智無言說，說中有所行，以說相違故，彼說』
【English Translation】 English version: The eighty-four thousand kinds of beings' actions all have methods of counteraction, therefore there is the Dharma of greed. For greedy beings, the Buddha Dharma can be taken as their reliance. Similarly, there is the Dharma of hatred, the Buddha Dharma can counteract hatred. There is the Dharma of ignorance, the Buddha Dharma can counteract ignorance. Seeing the Dharma of ordinary people, the Buddha Dharma can guide them. Without the Dharma of defilement, the Buddha Dharma can maintain purity, because once Suchness (Tathātā) is achieved, all obstacles cannot defile it. Away from the Dharma of defilement, the Buddha Dharma teaches people to be in the world without being defiled by the laws of the world. For this reason, it is called the profound Buddha Dharma. Cultivating various Pāramitās (to the other shore), teaching sentient beings, purifying the Buddha-land, manifesting all Buddha-Dharmas, so the Samādhis (meditative absorption) of the Bodhisattvas do different things, which should be understood. After saying the supreme excellent mind like this, how should the supreme excellent wisdom be understood? In non-discriminating wisdom, the nature-place, body-place, cause-place, thought-place, form-place, holding-place, companion-place, retribution-place, cause-energy-place, exit-place, and ultimate-place, rely on that non-discriminating function to act. The equal-place and different-place are obtained by relying on non-discrimination. The remaining places maintain their natural operation, and the profound place lies in intention. The wisdom of non-discriminating wisdom supremely understands these. Here, it is away from five kinds of forms: because of the non-discriminating self-nature wisdom, intention is away from thoughts; the fruit is away from the land of perception and observation; it is away from the cessation of perception and feeling, abandoning the nature of form; the real place abandons all kinds of forms. That non-discriminating wisdom is away from such five kinds of forms, which should be understood. This is like what was said, in the establishment of the self-nature difference of non-discriminating wisdom, the verses were said. 'The Bodhisattvas are real, away from five kinds of forms, the place of non-discriminating wisdom, various names in truth.' 'The bodies of the Bodhisattvas, the good mind is the right mind, in non-discriminating wisdom, the meaning-mind is truly spoken.' 'The causes of the Bodhisattvas, because of hearing and learning the same words, in non-discriminating wisdom, intention and action are the same thought.' 'The thoughts of the Bodhisattvas, all Dharmas are things without interpretation, in non-discriminating wisdom, there is no self and Suchness.' 'The forms of the Bodhisattvas, in that right mindfulness place, in non-discriminating wisdom, the wisdom place has no forms.' 'Following the real meaning, the distinctions are not different, because they follow each other, that meaning is harmonious and complete.' 'Without wisdom there is no speech, there is action in speech, because the speech is contradictory, that speech.'
無有言 諸菩薩持者 彼智無分別 藉彼得彼行 彼到增長處 諸菩薩伴者 說為二種行 無分別智中 五波羅蜜性 諸菩薩報者 諸佛二界中 無分別智處 以得順行故 諸菩薩因者 上上諸生處 無分別智中 勝到故正說 諸菩薩出事 為得順義故 無分別智中 解知諸十地 諸菩薩盡至 因三凈身得 無分別智中 得上神通故 如空無有染 彼智無分別 眾惡種種上 唯信欲為正 如空無所染 彼智無分別 遠離一切障 得順成就故 如空無有染 彼智無分別 常行世間故 而世法不染 啞義隨順故 如啞所覺義 非如不啞用 說為三種智 如癡所用受 如癡所覺知 非如癡所用 說為三種智 解通五種義 如達五種事 如意識所知 說為三種智 不通論修論 如通法義解 如是漸次知 知為行創首 如人蔽諸目 彼智無分別 彼后得開目 彼智藉所得 如空智亦爾 彼智無分別 彼處色現相 彼智藉所得 如珠伎樂等 作事無分別 如是離住故 諸佛業莊嚴 非彼及余處 有智及無智 彼智無差別 是智無分別 體性無分別 明識一切法 眾生中分別
【現代漢語翻譯】 現代漢語譯本 無有言： 諸菩薩持者（Bodhisattvas，發願成佛的修行者），他們的智慧沒有分別。 憑藉那智慧獲得那樣的行為，他們到達增長的地方。 諸菩薩的同伴，被說成是兩種行為。 在無分別智中，具有五波羅蜜（Pañca-pāramitā，佈施、持戒、忍辱、精進、禪定）的性質。 諸菩薩的果報，在諸佛（Buddhas，覺悟者）的兩個境界中。 在無分別智的境界中，因為獲得順應正道的行為。 諸菩薩的因，是不斷提升的各種出生之處。 在無分別智中，因為殊勝的到達而被正確宣說。 諸菩薩的出世，是爲了獲得順應正道的意義。 在無分別智中，理解和知曉諸十地（Daśa-bhūmi，菩薩修行的十個階段）。 諸菩薩最終到達，是因為獲得三種清凈之身。 在無分別智中，獲得上等的神通。 如同虛空沒有染污，那智慧也沒有分別。 在各種惡行之上，唯有信和欲才是正確的。 如同虛空沒有染污，那智慧也沒有分別。 遠離一切障礙，因為獲得順應正道的成就。 如同虛空沒有染污，那智慧也沒有分別。 雖然經常在世間行走，卻不被世間的法則所染污。 如同啞巴領會意義一樣，如同啞巴所覺知的意義。 不像不啞巴的人那樣運用，這被說成是三種智慧。 如同癡人所用的感受，如同癡人所覺知的。 不像癡人所用的那樣，這被說成是三種智慧。 理解通達五種意義，如同通達五種事物。 如同意識所知，這被說成是三種智慧。 不通達論和修論，如同通達法義的理解。 像這樣逐漸地知曉，知曉是行為的開始。 如同人遮蔽了眼睛，那智慧沒有分別。 在那之後得以睜開眼睛，那智慧憑藉所得而獲得。 如同虛空之智也是這樣，那智慧沒有分別。 在那境界中顯現色相，那智慧憑藉所得而獲得。 如同珠子、伎樂等等，做事沒有分別。 像這樣遠離住著，諸佛的行業才得以莊嚴。 不是在那處或其餘處，有智慧或沒有智慧。 那智慧沒有差別，這智慧沒有分別。 體性沒有分別，明瞭地認識一切法。 在眾生中進行分別。
【English Translation】 English version No Utterance: Those Bodhisattvas (Bodhisattvas, practitioners who vow to become Buddhas) who hold [wisdom], their wisdom has no differentiation. By means of that, they attain that conduct; they arrive at the place of growth. Those who are companions of Bodhisattvas are said to have two kinds of conduct. Within non-discriminating wisdom, there is the nature of the Five Perfections (Pañca-pāramitā, Generosity, Morality, Patience, Diligence, and Meditation). The retribution of Bodhisattvas is within the two realms of the Buddhas (Buddhas, enlightened ones). In the realm of non-discriminating wisdom, it is because of attaining conduct that accords with the path. The cause of Bodhisattvas is the ever-higher places of birth. Within non-discriminating wisdom, it is rightly spoken of because of superior attainment. The emergence of Bodhisattvas is in order to attain the meaning that accords with the path. Within non-discriminating wisdom, they understand and know the Ten Stages (Daśa-bhūmi, the ten stages of a Bodhisattva's practice). The ultimate arrival of Bodhisattvas is attained through the three pure bodies. Within non-discriminating wisdom, they attain superior supernormal powers. Like space, which has no defilement, that wisdom has no differentiation. Above all kinds of evil deeds, only faith and desire are correct. Like space, which has no defilement, that wisdom has no differentiation. They are far from all obstacles because they attain accomplishments that accord with the path. Like space, which has no defilement, that wisdom has no differentiation. Although they constantly walk in the world, they are not defiled by the laws of the world. Like a mute comprehending meaning, like the meaning perceived by a mute. Unlike the use of one who is not mute, this is said to be three kinds of wisdom. Like the feelings used by a fool, like what is known by a fool. Unlike what is used by a fool, this is said to be three kinds of wisdom. Understanding and penetrating five kinds of meanings is like penetrating five kinds of things. Like what is known by consciousness, this is said to be three kinds of wisdom. Not penetrating treatises and commentaries is like penetrating the understanding of the meaning of the Dharma. Knowing in this gradual way is knowing the beginning of conduct. Like a person who covers their eyes, that wisdom has no differentiation. After that, they are able to open their eyes; that wisdom is attained by means of what is gained. Like the wisdom of space, it is also like that; that wisdom has no differentiation. In that realm, the appearance of form manifests; that wisdom is attained by means of what is gained. Like pearls, music, and so on, doing things has no differentiation. Like this, being far from dwelling, the deeds of the Buddhas are adorned. Not in that place or other places is there wisdom or no wisdom. That wisdom has no difference; this wisdom has no differentiation. The essence has no differentiation; it clearly knows all dharmas. It differentiates among sentient beings.
彼智無分別
是中無分別功用行有三種。因現相取生差別故。無分別智亦有三種。少欲知足不顛倒。無分別無謗故。藉彼得智亦有五種。證得憶念差別離成就時現分別故。釋成無分別智義故。復說余偈。
餓鬼畜生人 諸天如羅漢 等同意差別 得成諸塵義 過去如夢等 無差亦有二 非有而作念 彼念順義故 義及成就義 彼智無分別 彼無即無佛 得事即不成 菩薩得神通 彼以信力故 地等如是無 隨善者覺見 成就此智慧 勇健得禪定 一切法正依 及見如是義 智行分別中 及現一切義 應知無義事 彼記永所無
般若波羅蜜中無分別智及無優劣。如大品經說。菩薩住般若波羅蜜中。以不住故能滿修行。彼云何以不住故能滿諸波羅蜜。舍無種處故。舍離外道我見處見故。舍離未得正諸菩薩妄念分別處故。舍離世間涅槃二邊處故。舍離唯滅煩惱障處喜故。舍離眾生益舍離無餘涅槃界處。聲聞乘及菩薩乘中有何勝。差別有五種。相勝故。無分別勝故。唯陰等法無分別故。非有方勝證正一切相知及依一切眾生方故。不住勝因不住涅槃故。永勝無餘涅槃界中住到無量故。及上勝果。此經無乘有上勝故。是中有偈。
五種勝義故 慈悲以
【現代漢語翻譯】 現代漢語譯本： 彼智無分別 此智慧沒有分別。 是中無分別功用行有三種。因現相取生差別故。無分別智亦有三種。少欲知足不顛倒。無分別無謗故。藉彼得智亦有五種。證得憶念差別離成就時現分別故。釋成無分別智義故。復說余偈。 其中無分別的功用和行為有三種。因為根據顯現的現象來取捨產生的差別。無分別智也有三種：少欲、知足、不顛倒。因為沒有分別，沒有誹謗。憑藉這些可以獲得五種智慧：證得、憶念、差別、遠離，在成就時顯現分別。爲了解釋和成就無分別智的意義，再次宣說了其餘的偈頌。 餓鬼畜生人 諸天如羅漢 等同意差別 得成諸塵義 過去如夢等 無差亦有二 非有而作念 彼念順義故 義及成就義 彼智無分別 彼無即無佛 得事即不成 菩薩得神通 彼以信力故 地等如是無 隨善者覺見 成就此智慧 勇健得禪定 一切法正依 及見如是義 智行分別中 及現一切義 應知無義事 彼記永所無 餓鬼、畜生、人，諸天如同阿羅漢（Arhat）。 等同的意念和差別，得以成就諸塵的意義。 過去如同夢境等，沒有差別也有兩種。 並非存在卻產生念頭，那些念頭順應意義。 意義以及成就的意義，這些智慧沒有分別。 沒有這些就沒有佛，獲得的事情就不能成就。 菩薩獲得神通，那是憑藉信的力量。 地等也是如此不存在，隨著善良的人覺悟和看見。 成就這種智慧，勇猛強健地獲得禪定。 一切法的正確依據，以及看見這樣的意義。 在智慧、行為、分別中，以及顯現一切意義。 應該知道沒有意義的事情，那些記錄永遠不存在。 般若波羅蜜中無分別智及無優劣。如大品經說。菩薩住般若波羅蜜中。以不住故能滿修行。彼云何以不住故能滿諸波羅蜜。舍無種處故。舍離外道我見處見故。舍離未得正諸菩薩妄念分別處故。舍離世間涅槃二邊處故。舍離唯滅煩惱障處喜故。舍離眾生益舍離無餘涅槃界處。聲聞乘及菩薩乘中有何勝。差別有五種。相勝故。無分別勝故。唯陰等法無分別故。非有方勝證正一切相知及依一切眾生方故。不住勝因不住涅槃故。永勝無餘涅槃界中住到無量故。及上勝果。此經無乘有上勝故。是中有偈。 在般若波羅蜜（Prajnaparamita）中，無分別智沒有優劣。如《大品經》所說，菩薩住在般若波羅蜜中，因為不住著，所以能夠圓滿修行。他們如何因為不住著而能夠圓滿諸波羅蜜？因為捨棄沒有種子之處。舍離外道的我見之處。舍離尚未獲得正果的菩薩的妄念分別之處。舍離世間和涅槃（Nirvana）的兩種極端之處。舍離僅僅滅除煩惱障之處的喜悅。舍離利益眾生，舍離無餘涅槃界之處。聲聞乘和菩薩乘有什麼殊勝之處？差別有五種：相殊勝，因為無分別殊勝，因為只有五蘊等法沒有分別，因為非有方殊勝，證得正確的一切相知，以及依靠一切眾生方，因為不住殊勝，因為不住涅槃，因為永遠殊勝，因為在無餘涅槃界中住到無量，以及上勝果。此經沒有乘有上勝，因此有偈頌： 五種勝義故 慈悲以 因為五種殊勝的意義，慈悲因此而生。
【English Translation】 English version: That wisdom is without discrimination. Within this, there are three kinds of non-discriminating functional actions. Because of taking and differentiating based on appearing phenomena. Non-discriminating wisdom also has three aspects: having few desires, being content, and not being inverted. Because it is without discrimination and without slander. Through these, five kinds of wisdom can be attained: attainment, recollection, differentiation, separation, and the manifestation of discrimination at the time of accomplishment. To explain and accomplish the meaning of non-discriminating wisdom, further verses are spoken. Hungry ghosts, animals, humans, gods, like Arhats (Arhat) Equal intention and difference, achieve the meaning of all dusts. The past is like dreams, without difference, there are also two. Not existing but creating thoughts, those thoughts follow the meaning. Meaning and the meaning of accomplishment, that wisdom is without discrimination. Without that, there is no Buddha, the thing obtained will not be accomplished. Bodhisattvas obtain supernatural powers, that is because of the power of faith. Earth and so on are also non-existent, according to the good ones' awakening and seeing. Accomplishing this wisdom, bravely and strongly attain Samadhi (Samadhi). The correct basis of all dharmas, and seeing such meaning. In wisdom, action, and discrimination, and manifesting all meanings. It should be known that there are meaningless things, those records are forever non-existent. In Prajnaparamita (Prajnaparamita), non-discriminating wisdom has no superiority or inferiority. As the Mahaprajnaparamita Sutra says, Bodhisattvas dwell in Prajnaparamita, and because of non-attachment, they can fulfill their practice. How can they fulfill all Paramitas (Paramitas) because of non-attachment? Because of abandoning the place where there are no seeds. Abandoning the place of the heretics' ego-view. Abandoning the place of the deluded thoughts and discriminations of Bodhisattvas who have not yet attained the right fruit. Abandoning the two extreme places of Samsara and Nirvana (Nirvana). Abandoning the joy of merely eliminating the afflictive obstructions. Abandoning benefiting sentient beings, abandoning the place of the Nirvana realm without remainder. What are the superior aspects of the Sravaka Vehicle and the Bodhisattva Vehicle? There are five kinds of differences: the superiority of the aspect, the superiority of non-discrimination, because only the five skandhas and other dharmas are without discrimination, because the non-existent side is superior, attaining the correct all-knowing and relying on all sentient beings, because non-dwelling is superior, because not dwelling in Nirvana, because it is eternally superior, because dwelling in the Nirvana realm without remainder to infinity, and the superior fruit. This sutra has no vehicle with superior victory, therefore there is a verse: Because of the five kinds of superior meanings, compassion arises.
為身 世間出世勢 不久當得現
若諸菩薩成就如是增上戒增上心增上慧功德。得自在於眾生益處。何故復有諸眾生。而復有苦縛者。示彼眾生。有彼眾生業障對故。諸善法受彼助得勢。示現於彼生善起障故。示現開現故。示現還受彼受用勢時。現彼不善法益因事故。助受彼勢時還彼餘眾多眾生。示現有障因故。而見眾生眾生眾事有縛。是中說偈。
現煩惱障故 患目不正視 諸眾生菩薩 不得諸勢義
如是說增上慧勝事已。滅勝事復云何。菩薩滅者。諸不著不住涅槃。彼相者舍同諸煩惱染。不捨世間。偈中轉身。是中世間是他相性。是煩惱染分。涅槃彼亦是凈分。身者彼是二分。他相性者。轉身還彼他相性中得對治。所染分中轉凈分中護。然彼回略有六種。作微弱益回以信力故。住聞習故。依有慚愧煩惱行不行故。得證回入地諸菩薩現正不正現處故。乃至六地修轉不現。有障念相現。善凈正意故。乃至十地中滿果回現無障。一切相念得一切相念。自在微小回小乘已。證眾生無我故。一向背世間故。一向舍世間。上回諸菩薩已。證法無我故。還彼處見寂靜滅諸煩惱使等。而不捨彼故。諸菩薩于微小回中有何患。舍眾生益果。菩薩法離已。共諸小乘等同解脫是患。菩薩上回中有何利益。世間
【現代漢語翻譯】 現代漢語譯本 為身 世間出世勢，不久當得現 若諸菩薩成就如是增上戒（更高的戒律）增上心（更高的心境）增上慧（更高的智慧）功德。得自在於眾生益處。何故復有諸眾生，而復有苦縛者。示彼眾生，有彼眾生業障對故。諸善法受彼助得勢。示現於彼生善起障故。示現開現故。示現還受彼受用勢時，現彼不善法益因事故。助受彼勢時還彼餘眾多眾生。示現有障因故。而見眾生眾生眾事有縛。是中說偈。 現煩惱障故，患目不正視 諸眾生菩薩，不得諸勢義 如是說增上慧勝事已。滅勝事復云何。菩薩滅者，諸不著不住涅槃（佛教術語，指解脫的境界）。彼相者舍同諸煩惱染，不捨世間。偈中轉身。是中世間是他相性。是煩惱染分。涅槃彼亦是凈分。身者彼是二分。他相性者，轉身還彼他相性中得對治。所染分中轉凈分中護。然彼回略有六種。作微弱益回以信力故。住聞習故。依有慚愧煩惱行不行故。得證回入地諸菩薩現正不正現處故。乃至六地修轉不現。有障念相現。善凈正意故。乃至十地中滿果回現無障。一切相念得一切相念。自在微小回小乘（佛教宗派之一）已。證眾生無我故。一向背世間故。一向舍世間。上回諸菩薩已。證法無我故。還彼處見寂靜滅諸煩惱使等。而不捨彼故。諸菩薩于微小回中有何患。舍眾生益果。菩薩法離已。共諸小乘等同解脫是患。菩薩上回中有何利益。世間
【English Translation】 English version For the Body The power of the world and transcendence will soon manifest. If the Bodhisattvas achieve such merits of higher precepts (增上戒), higher mind (增上心), and higher wisdom (增上慧), and attain freedom to benefit sentient beings, why are there still sentient beings bound by suffering? It is shown to those beings that they have karmic obstacles. All good dharmas receive their assistance and gain power. It is shown to them to create obstacles to the arising of good. It is shown and revealed. When it is shown that they receive the power of enjoyment, it reveals the cause of benefit from unwholesome dharmas. When assisting in receiving that power, it returns to the remaining many sentient beings. It is shown that there is a cause of obstacles. And seeing sentient beings and their affairs bound, there is a verse spoken within. Because of the manifestation of the obstacle of afflictions, like diseased eyes that cannot see straight. Sentient beings and Bodhisattvas cannot attain the meaning of these powers. Having spoken of the superior matter of higher wisdom, what is the superior matter of cessation? The cessation of Bodhisattvas is that they do not cling to or abide in Nirvana (涅槃, the state of liberation). Those characteristics abandon the same defilements of afflictions but do not abandon the world. Turning around in the verse. In this, the world is of another's nature. It is a part of the defilements of afflictions. Nirvana is also a pure part. The body is both parts. The nature of the other turns around and attains the antidote in the nature of the other. In the defiled part, it transforms into the pure part for protection. However, that turning around roughly has six types. Making a slight benefit, it turns around due to the power of faith. Abiding in hearing and learning. Relying on shame and remorse, afflictions are practiced or not practiced. Attaining realization, it turns around and enters the ground. Bodhisattvas manifest correct and incorrect places. Even up to the sixth ground, cultivation and transformation do not manifest. There is a manifestation of the aspect of obstructing thoughts. Because of good, pure, and correct intention. Even up to the tenth ground, the full fruit turns around and manifests without obstacles. All aspects of thought attain all aspects of thought. Freely and slightly turning around the Hinayana (小乘, a branch of Buddhism). Having realized the selflessness of sentient beings. Always turning away from the world. Always abandoning the world. Turning around the Bodhisattvas above. Having realized the selflessness of dharmas. Returning to that place, seeing the stillness and extinguishing the functions of afflictions, etc., but not abandoning them. What is the harm for Bodhisattvas in a slight turning around? Abandoning the fruit of benefiting sentient beings. The Bodhisattva's dharma is separated. Sharing the same liberation with the Hinayana is the harm. What is the benefit for Bodhisattvas in turning around above? The world.
法中自身及他身得自在故。一切道一切眾生視己身故。多以三乘中種種善巧方便。化眾生令住故。是中說偈。
正覆迷凡夫 不正一切現 諸菩薩常正 不假自然行 不說而說知 非義正義故 彼身有轉事 正說為解脫 世間及涅槃 若生現智者 爾時彼世間 即說為涅槃 不捨非不捨 善知世間故 無利無有衰 善知涅槃故
如是說滅勝已。智勝云何知。以三種佛身故說智勝事。一真身。二報身。三應身。是中諸佛真身者。謂法身依一切法得自在故。報身若以種種諸佛眾會中顯明法身。所依佛世界清凈依。受大乘法樂故。所有依法身者。從兜率天中託身生受欲出家。親近外道。苦行成道。轉法輪。示大涅槃。是中說偈。
得相自在事 以攝受身故 分別甚深德 諸佛作念事
諸佛如來法身有何相。略有五種應知。一轉身相一切煩惱障分。他相性迴轉中。一切障得解脫。現法自在處凈分依轉。回他相性故。白法體相能滿十波羅蜜。得十自在故。是中命自在心自在及資用自在者。為滿檀波羅蜜故。業自在及生自在者。為滿尸羅波羅蜜故。信自在者。為滿羼提波羅蜜故。愿自在者。為滿毗離耶波羅蜜故。五通所攝。如意通者。為滿禪波羅蜜故。智自在及法自在
者。為滿般若波羅蜜故。不二相事非事二相故。依一切法非事故。有為無為不二相。業煩惱無為有現相。時現得自在故。別不別是一不一相。是中一切諸佛不異身故。無量身心故。示現成佛。于中說偈。
自稱無我故 離別無有身 是彼本順故 分別得立名 性差別無異 具足及無始 不分別一佛 或多依久處
常相依真如凈相。本願力取作事不盡故。不思議相彼真如凈中唯內所證知。世間余未曾有。及非測量境界。云何復此法身。見覺觀故。彼初得暫念大乘無分別。藉彼得智。五種相善修故。一切諸地中善集助道行。微小難壞障能令壞故。如金剛三昧。彼三昧中間壞一切障故。依彼身轉故。得復有幾種。自在故法身得名為自在。略說五種。世界身相好無分別無邊聲響音不可觀頂自在故。轉色陰上妙無量最樂行自在。轉回受陰故。說一切名身句身字身自在。轉回想陰故。應身愿顯引眾攝取白法自在事。轉回行陰故。如鏡觀見作事憶持智自在事。轉回識陰故。有幾處意身法身。應知略說三種身。種種佛身行依故。是中說偈。
得五種愛身 諸佛得自己 利愛彼所得 是彼義求得 所作無能障 法微義通得 得無非最愛 佛常不盡見
受種種報。依身化諸菩薩故。種種
【現代漢語翻譯】 現代漢語譯本： 「者。為滿般若波羅蜜（prajnaparamita，智慧的完成）故。不二相事非事二相故。依一切法非事故。有為（conditioned）無為（unconditioned）不二相。業（karma）煩惱（klesha）無為有現相。時現得自在故。別不別是一不一相。是中一切諸佛不異身故。無量身心故。示現成佛。于中說偈。
自稱無我故 離別無有身 是彼本順故 分別得立名 性差別無異 具足及無始 不分別一佛 或多依久處
常相依真如（tathata，如實）凈相。本願力取作事不盡故。不思議相彼真如凈中唯內所證知。世間余未曾有。及非測量境界。云何復此法身（dharmakaya，法身）。見覺觀故。彼初得暫念大乘（Mahayana，大乘）無分別。藉彼得智。五種相善修故。一切諸地中善集助道行。微小難壞障能令壞故。如金剛三昧（vajrasamadhi，金剛三昧）。彼三昧中間壞一切障故。依彼身轉故。得復有幾種。自在故法身得名為自在。略說五種。世界身相好無分別無邊聲響音不可觀頂自在故。轉色陰（rupa-skandha，色蘊）上妙無量最樂行自在。轉回受陰（vedana-skandha，受蘊）故。說一切名身句身字身自在。轉回想陰（samjna-skandha，想蘊）故。應身愿顯引眾攝取白法自在事。轉回行陰（samskara-skandha，行蘊）故。如鏡觀見作事憶持智自在事。轉回識陰（vijnana-skandha，識蘊）故。有幾處意身法身。應知略說三種身。種種佛身行依故。是中說偈。
得五種愛身 諸佛得自己 利愛彼所得 是彼義求得 所作無能障 法微義通得 得無非最愛 佛常不盡見
受種種報。依身化諸菩薩（bodhisattva，菩薩）故。種種」
【English Translation】 English version: 『Therefore, in order to fulfill prajnaparamita (the perfection of wisdom), the nature of non-duality is neither duality nor non-duality. Because of relying on all dharmas as non-events, the conditioned (samskrta) and the unconditioned (asamskrta) are of a non-dual nature. Karma (action) and klesha (afflictions) have the appearance of the unconditioned. Because one is free to manifest at will, difference and non-difference are of a nature that is neither one nor not one. In this, all Buddhas are not different in body. Because of limitless body and mind, they manifest as becoming Buddhas. In this, a verse is spoken:
『Because they claim to be without self, there is no separate body. 『Because this is their original nature, names are established through distinctions. 『The nature of difference is non-different, complete and without beginning. 『Do not distinguish one Buddha or many, relying on a long-abiding place.』
『The pure nature of tathata (suchness) is always relied upon. Because the power of original vows takes action without end, the inconceivable nature is only inwardly realized in that pure tathata. The world has never had such a thing, and it is a realm beyond measure. How is this dharmakaya (dharma body) seen, felt, and observed? Through initial attainment, one momentarily contemplates the non-discrimination of the Mahayana (Great Vehicle). Through this, wisdom is attained. Because the five aspects are well cultivated, one gathers auxiliary practices well in all the bhumis (grounds). Small and difficult-to-destroy obstacles can be destroyed, like the vajrasamadhi (diamond samadhi). In the middle of that samadhi, all obstacles are destroyed. Because one relies on that body, how many kinds of attainment are there again? Because of freedom, the dharmakaya is named freedom. Briefly speaking, there are five kinds: the world body, the characteristics of the body, non-discrimination, limitless sound and voice, the inconceivable crown, and freedom. Transforming the rupa-skandha (form aggregate), one is free to practice the supreme, immeasurable, and most joyful. Transforming the vedana-skandha (feeling aggregate), one is free to speak all names, sentence bodies, and word bodies. Transforming the samjna-skandha (perception aggregate), the manifested body willingly leads the assembly to take up pure dharmas freely. Transforming the samskara-skandha (volition aggregate), like seeing in a mirror, one is free to act, remember, and hold wisdom. Transforming the vijnana-skandha (consciousness aggregate), how many places are there for the mind body and the dharma body? It should be known that there are briefly three kinds of bodies. The actions of various Buddha bodies rely on this. In this, a verse is spoken:
『Attaining the five kinds of loving bodies, the Buddhas attain themselves. 『The benefit of love is what they attain; this is what they seek in meaning. 『What is done cannot be obstructed; the subtle meaning of the Dharma is attained. 『What is attained is nothing other than the most beloved; the Buddhas constantly see without end.』
『Receiving various retributions. Because they transform various bodhisattvas (enlightenment beings) through their bodies, various』
應身依故。多以化聲聞。法身有幾種。佛法所攝應知。一者凈轉阿犁耶識得法身故。報者轉色根得報智故。行者轉行欲得無量智行故。自在者。轉種種業所攝自在。得一切世界無障礙神通智自在故。假用者。一切見聞解知。轉假名得悅一切眾生。智說自在故。去遣者。轉一切諸難遣得一切眾生一切難。去遣智故。如是六種佛法故。諸佛法身所攝應知。所有此諸佛法身。彼為雜為不雜。身心業差別故不雜。視無量處成正覺故雜。如法身報身亦爾。心業差別故不雜。非身差別。以轉無量身故。應身者亦如報身應知。法身具幾種功德。應知善凈四種無量解脫。及諸有退遍凈處。無諍愿知四無礙六通。三十二相八十種好。四種一切相凈。十力四無所畏。三不護四念處滅習不忘法。大悲十八不共佛法。及一切相具智故。是中說偈。
愍念諸眾生 順利及諸心 不利世樂心 歸命彼益事 得離一切障 牟尼退世間 智所知遍處 歸命心解脫 無餘一切眾 滅一切煩惱 不雜滅煩惱 歸命有高處 自然無有障 不退常入定 一切諸難中 歸命能釋者 身及所依處 言智及說者 心常無有退 歸命善說者 往知彼語言 來往知他心 眾生無實中 歸命善教誨 贊取丈夫法 一
切生見聖 見已即生敬 歸命分別者 取處及諸勢 應身並愿中 三昧智自在 歸命得彼岸 方便歸依凈 令利諸眾生 大乘出世利 歸命魔降伏 智滅及出事 作障並演說 自他及外道 歸命不可退 諸眾善能說 遠離二種染 無護不可忘 歸命將諸眾 修行一切行 無有聖不知 一切時悉知 歸命真實義 眾生所作中 聖視不相違 作事無暫停 歸命不妄者 一日一夜中 六時觀眾生 成就大慈悲 歸命益心者 行至及與得 智慧並諸業 諸聲聞緣覺 歸命最上者 三身大菩提 具得一切相 遍處一切眾 歸命決疑者
諸佛法身成就如是諸功德。復有餘性因果業順行功德。是故諸佛如來法身名為無上功德應知。是中說偈。
成就諸真實 超過一切地 到一切眾上 度脫一切眾 具無量無邊 世間見功德 世界不可見 一切諸人天
然復甚深最甚深。諸佛法身彼甚深事云何知。是中說偈。
無生生諸佛 不住而善住 一切自然事 食為四種食 不破及無量 無量同一業 不見及見業 諸佛三身成 無有成正覺 非一切非佛 唸唸不可量 事非事所顯 不染及至染
【現代漢語翻譯】 現代漢語譯本 切生見聖 見到聖者便立即生起敬意，歸命于能分別諸法者。 歸命于所取之處及諸根的勢力，應化之身以及本願之中。 歸命於三昧（Samadhi，禪定）智慧自在，得以到達彼岸者。 歸命于以方便法門歸依清凈，令一切眾生得利益者。 歸命于以大乘佛法利益世間，降伏魔怨者。 歸命于以智慧滅除煩惱，以及示現種種事蹟者。 歸命于能辨別自、他以及外道，不可退轉者。 歸命于善於宣說諸種善法，遠離兩種染污者。 歸命于無有護衛亦不可忘卻，將領一切眾生者。 歸命于修行一切菩薩行，無有聖者不知曉者。 一切時中悉皆知曉，歸命于真實義。 于眾生所作之中，聖者的觀察不會有任何違背。 所作之事沒有絲毫停頓，歸命于不虛妄者。 於一日一夜之中，六時都在觀察眾生。 成就廣大的慈悲心，歸命于能利益眾生心者。 歸命於行持、到達以及獲得，智慧以及諸種事業皆圓滿的最上者。 對於諸聲聞（Śrāvaka，小乘弟子）緣覺（Pratyekabuddha，獨覺），歸命于最上者。 三身（Trikaya）大菩提（Bodhi，覺悟）皆已具足，獲得一切殊勝之相。 普遍存在於一切眾生之中，歸命于能決斷疑惑者。 諸佛的法身成就瞭如此眾多的功德。還有其餘的自性、因果、業力、順行等功德。因此，諸佛如來（Tathāgata）的法身被稱為無上功德，應當知曉。以下用偈頌來說明： 成就諸種真實功德，超越一切菩薩的階位（Bhumi）。 到達一切眾生之上，度脫一切眾生。 具備無量無邊的世間所見的功德。 世界不可見，一切諸人天。 然而又是極其深奧，最極深奧的。諸佛的法身，那些深奧的事情如何才能知曉？以下用偈頌來說明： 無生而生諸佛，不住於世而善能安住。 一切自然之事，以食物為四種食。 不破滅以及無量，無量與同一業。 不見以及見業，諸佛的三身成就。 無有成就正覺，非一切也非佛。 唸唸不可衡量，事非事所顯現。 不染著以及至於染著。
【English Translation】 English version Cutting off Birth and Seeing the Sage Having seen the sage, one immediately generates reverence, taking refuge in the one who distinguishes all dharmas. Taking refuge in the place of grasping and the powers of the senses, the manifested body, and within the vows. Taking refuge in the Samadhi (禪定, meditation) wisdom that is unhindered, enabling one to reach the other shore. Taking refuge in the pure refuge through skillful means, benefiting all sentient beings. Taking refuge in the Mahayana (大乘, Great Vehicle) that benefits the world, subduing the Maras (魔, demons). Taking refuge in the wisdom that extinguishes afflictions and manifests various deeds. Taking refuge in the one who can distinguish self, others, and outsiders, and is irreversible. Taking refuge in the one who is skilled in expounding all good dharmas, and is free from two kinds of defilements. Taking refuge in the one who is without protection yet unforgettable, leading all beings. Taking refuge in the one who practices all Bodhisattva practices, and is known by all sages. Knowing everything at all times, taking refuge in the true meaning. Among the actions of sentient beings, the sage's observation is never contradictory. Actions are without any pause, taking refuge in the one who is not false. During one day and one night, observing sentient beings at six times. Accomplishing great compassion, taking refuge in the one who benefits the minds of sentient beings. Taking refuge in the supreme one who has accomplished, arrived, and obtained, with wisdom and all deeds perfected. For all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas), taking refuge in the supreme one. The Trikaya (三身, Three Bodies) and great Bodhi (菩提, Enlightenment) are fully possessed, obtaining all auspicious marks. Universally present among all beings, taking refuge in the one who resolves doubts. The Dharmakaya (法身, Dharma Body) of the Buddhas has accomplished such numerous merits. There are also other merits of self-nature, cause and effect, karma, and favorable conduct. Therefore, the Dharmakaya of the Buddhas Tathāgata (如來, Thus Come One) is called the unsurpassed merit, it should be known. The following is explained in verses: Accomplishing all true merits, surpassing all Bodhisattva stages (Bhumi). Reaching above all beings, liberating all beings. Possessing immeasurable and boundless merits seen by the world. The world is invisible, all humans and devas. Yet it is extremely profound, most extremely profound. The Dharmakaya of the Buddhas, how can those profound matters be known? The following is explained in verses: Without birth, the Buddhas are born, not abiding in the world, yet dwelling well. All natural things, with food as the four kinds of food. Not destroyed and immeasurable, immeasurable and the same karma. Not seeing and seeing karma, the three bodies of the Buddhas are accomplished. There is no accomplishment of perfect enlightenment, neither all nor Buddha. Thoughts are immeasurable, matters are revealed by non-matters. Not attached and even attached.
並染有所依 非染非染已 入真正法體 諸佛過諸陰 住于正陰中 彼非余非即 彼舍中善滅 一切是雜業 唯離大海水 作事竟復作 益他無有念 不見眾生過 如破器中月 遍一切世間 彼法光如日 或時成正覺 或涅槃如火 無時而彼無 諸佛常住身 諸佛非正法 諸人趣惡道 非梵行法中 真實身處行 彼一切處行 及以無處行 見一切身中 一切根無境 除滅諸煩惱 如咒禁毒藥 煩惱到及盡 諸佛一切智 煩惱到道處 世間寂滅處 是故大方便 諸佛不思議
然此甚深有十二種應知。所謂產生業住甚深。差別算數業甚深。成正覺甚深。厭離甚深。滅陰甚深。教化甚深。時現甚深。成正覺示現涅槃甚深。行甚深。示現己身甚深。滅煩惱甚深。不思議甚深。義法身諸菩薩憶念諸佛時有何等念所念。略說菩薩以七種相。隨念諸佛一切諸佛是得。時法自在故。修念諸佛得一切世界無障礙神通。是中說偈。
障中闕少因 眾生界中遍 諸佛無自在 定二隨順者
諸如來常身者。真如無間垢解脫故。諸佛如來最微惡者。遠離一切煩惱智障故。諸佛自然者。自然作一切佛事無休息故。諸佛大勢者。佛世界清凈受大勢樂故
{ "translations": [ "現代漢語譯本", "並染有所依：指被染污的事物有所依靠。", "非染非染已，入真正法體：不是被染污，也不是未被染污，而是進入了真正的法性本體。", "諸佛過諸陰，住于正陰中：諸佛超越了五陰（色、受、想、行、識），安住于正確的五陰之中。", "彼非余非即，彼舍中善滅：那既不是其他的，也不是相同的，那捨棄中間狀態而達到善妙的寂滅。", "一切是雜業，唯離大海水：一切都是混雜的業力，只有遠離大海之水（比喻煩惱）。", "作事竟復作，益他無有念：做事完畢又繼續做，利益他人沒有停歇。", "不見眾生過，如破器中月：不見眾生的過失，就像破碎的器皿中映出的月亮。", "遍一切世間，彼法光如日：遍佈一切世間，那佛法的光明如同太陽。", "或時成正覺，或涅槃如火：有時成就正覺，有時涅槃如同火焰熄滅。", "無時而彼無，諸佛常住身：沒有什麼時候他們是不存在的，諸佛具有常住不變的法身。", "諸佛非正法，諸人趣惡道：諸佛不是正法本身（而是證悟者），人們趨向惡道。", "非梵行法中，真實身處行：不是在清凈的修行方法中，真實的身處在其中修行。", "彼一切處行，及以無處行：他們在一切處所修行，以及在無處所修行。", "見一切身中，一切根無境：在一切身中看到，一切根（眼、耳、鼻、舌、身、意）沒有對境。", "除滅諸煩惱，如咒禁毒藥：消除滅盡一切煩惱，就像用咒語禁止毒藥。", "煩惱到及盡，諸佛一切智：煩惱到來以及滅盡，諸佛具有一切智慧。", "煩惱到道處，世間寂滅處：煩惱到達的地方，就是通往寂滅的道路。", "是故大方便，諸佛不思議：因此，諸佛具有偉大的方便法門，不可思議。", "然此甚深有十二種應知。所謂產生業住甚深。差別算數業甚深。成正覺甚深。厭離甚深。滅陰甚深。教化甚深。時現甚深。成正覺示現涅槃甚深。行甚深。示現己身甚深。滅煩惱甚深。不思議甚深：然而，這甚深之處有十二種應該瞭解。即：產生、業、住的甚深；差別、算數的甚深；成就正覺的甚深；厭離的甚深；滅五陰的甚深；教化的甚深；時機顯現的甚深；成就正覺並示現涅槃的甚深；修行的甚深；示現自身的甚深；滅除煩惱的甚深；不可思議的甚深。", "義法身諸菩薩憶念諸佛時有何等念所念。略說菩薩以七種相。隨念諸佛一切諸佛是得。時法自在故。修念諸佛得一切世界無障礙神通：義法身（Dharmakaya）的諸菩薩在憶念諸佛時，有什麼樣的念頭和所念之物？簡略地說，菩薩以七種相來隨念諸佛，一切諸佛都是可以獲得的，因為他們對時間和法具有自在。修習憶念諸佛，可以獲得在一切世界中無障礙的神通。", "是中說偈：這裡面說到偈頌：", "障中闕少因，眾生界中遍，諸佛無自在，定二隨順者：在障礙中缺少原因，在眾生界中普遍存在，諸佛沒有自在，堅定地隨順二者（智慧和慈悲）。", "諸如來常身者。真如無間垢解脫故：諸如來具有常住不變的法身，因為真如（Tathata）沒有間斷，並且已經從垢染中解脫。", "諸佛如來最微惡者。遠離一切煩惱智障故：諸佛如來是最為微細的，因為他們遠離了一切煩惱和智慧上的障礙。", "諸佛自然者。自然作一切佛事無休息故：諸佛是自然的，因為他們自然地做一切佛事，沒有休息。", "諸佛大勢者。佛世界清凈受大勢樂故：諸佛具有大勢力，因為他們的佛世界清凈，享受著大勢力的快樂。" ], "english_translations": [ "English version", "And stained has a support: Refers to the fact that defiled things have something to rely on.", 'Not stained, not unstained, enters the true Dharma body: It is neither stained nor unstained, but enters the true essence of Dharma.', 'All Buddhas transcend the skandhas, abide in the correct skandhas: All Buddhas transcend the five skandhas (form, feeling, perception, volition, and consciousness), and abide in the correct five skandhas.', 'That is neither other nor the same, that abandonment in the middle is good extinction: That is neither other nor the same, that abandoning the middle state leads to auspicious extinction.', 'Everything is mixed karma, only away from the great sea water: Everything is mixed karma, only by staying away from the water of the great sea (a metaphor for afflictions).', 'Doing things and then doing them again, benefiting others without ceasing: Finishing tasks and continuing to do them, benefiting others without stopping.', 'Not seeing the faults of sentient beings, like the moon in a broken vessel: Not seeing the faults of sentient beings, like the moon reflected in a broken vessel.', 'Pervading all worlds, that Dharma light is like the sun: Pervading all worlds, that light of the Dharma is like the sun.', 'Sometimes attaining enlightenment, sometimes nirvana like fire: Sometimes attaining perfect enlightenment, sometimes nirvana is like a fire extinguished.', 'There is no time when they are not, all Buddhas have a permanent body: There is no time when they do not exist, all Buddhas have a permanent Dharmakaya.', 'All Buddhas are not the Dharma itself, all people go to evil paths: All Buddhas are not the Dharma itself (but those who have realized it), people tend towards evil paths.', 'Not in the practice of pure conduct, the true body practices within: Not in the practice of pure conduct, the true body practices within it.', 'They practice in all places, and in no place: They practice in all places, and in no place.', 'Seeing in all bodies, all roots without objects: Seeing in all bodies, all roots (eye, ear, nose, tongue, body, mind) without objects.', 'Eliminating all afflictions, like a mantra forbidding poison: Eliminating all afflictions, like using a mantra to forbid poison.', 'Afflictions arrive and are exhausted, all Buddhas have all wisdom: Afflictions arrive and are exhausted, all Buddhas have all wisdom.', 'Afflictions arrive at the path, the place of worldly extinction: The place where afflictions arrive is the path to extinction.', 'Therefore, great expedient means, all Buddhas are inconceivable: Therefore, all Buddhas have great expedient means, which are inconceivable.', 'However, there are twelve kinds of profound things that should be known. These are: the profundity of generation, karma, and abiding; the profundity of differentiation and enumeration; the profundity of attaining perfect enlightenment; the profundity of renunciation; the profundity of extinguishing the skandhas; the profundity of teaching; the profundity of the manifestation of time; the profundity of attaining perfect enlightenment and manifesting nirvana; the profundity of practice; the profundity of manifesting oneself; the profundity of extinguishing afflictions; and the profundity of the inconceivable.', 'When Bodhisattvas of the Dharmakaya remember all Buddhas, what kind of thoughts and objects of thought do they have? Briefly speaking, Bodhisattvas remember all Buddhas with seven aspects. All Buddhas can be attained because they have mastery over time and Dharma. Cultivating the remembrance of all Buddhas can obtain unobstructed supernatural powers in all worlds.', 'Here is a verse: Here it speaks of a verse:', 'Lacking causes in obstacles, pervading the realm of sentient beings, all Buddhas have no freedom, those who firmly follow the two: Lacking causes in obstacles, pervading the realm of sentient beings, all Buddhas have no freedom, firmly following the two (wisdom and compassion).', 'Those who are the constant body of all Tathagatas, because the Tathata (true thusness) is uninterrupted and liberated from defilements: All Tathagatas have a permanent Dharmakaya because the Tathata is uninterrupted and has been liberated from defilements.', 'Those Buddhas and Tathagatas who are the most subtle and free from evil, because they are far from all afflictions and intellectual obstacles: All Buddhas and Tathagatas are the most subtle because they are far from all afflictions and intellectual obstacles.', 'Those Buddhas who are natural, because they naturally do all Buddha-deeds without rest: All Buddhas are natural because they naturally do all Buddha-deeds without rest.', 'Those Buddhas who have great power, because their Buddha-worlds are pure and they enjoy the happiness of great power: All Buddhas have great power because their Buddha-worlds are pure and they enjoy the happiness of great power.' ] }
。諸佛無染者。世間生而一切世間法不能染故。諸佛如來大義者。示現成正覺及涅槃。未化眾生令化。已化者為得解脫故。是中說偈。
唯在於己心 常勢凈所顯 不為而大法 報身故所得 不急而能行 現彼復多生 一切一切佛 智者彼應憶
諸佛世界清凈事復云何。如佛十萬偈修多羅菩薩藏序分中說。如來最光明七寶莊嚴。遍無量世界放大光明。無量善分別住處中間住故。不可差別界過三界境界。過出世間上善根所生善凈自在識相處。如來加持處。大菩薩住處。無量天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人行處。大法味愛樂所潤處。現一切眾生作一切事處離一切煩惱所惱處離一切魔處。過一切莊嚴如來莊嚴加持處。過大念意至處。大奢摩他毗婆舍那乘處。入大空無相無愿處。無量劫莊嚴大蓮華王處。大妙堂中住處爾。是此佛世界清凈中明色世狀勢量。施處施因施果勢。諸勢伴勢眷屬勢益勢業作勢潤勢無畏勢住處勢行勢乘勢持勢門勢及說家勢。然彼佛世界清凈中色勢。一向清凈一向樂一向不惡一向自在。然復彼諸佛法界一切時作五種作事應知。防護眾生諸難事。見者離聾盲瘖啞顛狂等諸難作事故。救濟防護諸惡道作事。于不善處勸令安住善處故。無方便防難作事。諸外道無方便
【現代漢語翻譯】 現代漢語譯本：諸佛是無染污的，因為他們生於世間卻不被一切世間法所污染。諸佛如來是具有偉大意義的，他們示現成正覺和涅槃，爲了度化尚未被度化的眾生，併爲了已度化的眾生能夠獲得解脫。其中有偈頌說： 『唯在於己心，常勢凈所顯，不為而大法，報身故所得，不急而能行，現彼復多生，一切一切佛，智者彼應憶。』 諸佛世界的清凈之事又是怎樣的呢？正如佛在十萬偈《修多羅菩薩藏》（Sutra Pitaka Bodhisattva-pitaka）的序分中所說：如來以最光明、七寶莊嚴，遍照無量世界，放出大光明。因為住在無量善分別的住處中間，超越了不可分別的界限，超過了三界（Trailokya）的境界，超越了由出世間上等善根所生的善凈自在識相之處。這是如來加持之處，大菩薩（Mahasattva）居住之處，也是無量天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人（Manushya）、非人（Amanushya）所行之處。這是大法味愛樂所滋潤之處，是顯現一切眾生、做一切事之處，是遠離一切煩惱所惱之處，是遠離一切魔之處，是超越一切莊嚴的如來莊嚴加持之處，是超越大念意至之處，是大奢摩他（Samatha）毗婆舍那（Vipassana）所乘之處，是進入大空（Sunyata）、無相（Animitta）、無愿（Apranihita）之處，是無量劫莊嚴的大蓮華王之處，是大妙堂中居住之處。這就是佛世界清凈之中所明示的色、世、狀、勢、量，以及施處、施因、施果的勢力。諸勢包括伴勢、眷屬勢、益勢、業作勢、潤勢、無畏勢、住處勢、行勢、乘勢、持勢、門勢以及說法家勢。然而，彼佛世界的清凈之色勢，是一向清凈、一向快樂、一向不惡、一向自在的。 而且，彼諸佛法界在一切時都應知會做五種事情：防護眾生免受諸種災難；使見到的人遠離聾、盲、瘖啞、顛狂等諸種災難；救濟防護諸惡道；勸令不安住于不善之處的人安住于善處；以無方便來防止災難發生。諸外道沒有方便。
【English Translation】 English version: The Buddhas are undefiled, because they are born in the world but are not defiled by all worldly dharmas. The Buddhas Tathagatas are of great meaning, manifesting enlightenment and Nirvana, in order to transform sentient beings who have not yet been transformed, and for those who have been transformed to attain liberation. Among them, there is a verse that says: 'Only in one's own mind, the constant power is manifested purely, not acting but the great Dharma, obtained because of the Reward Body, not hurried but able to act, appearing there and in many lives, all Buddhas, the wise should remember them.' What are the pure affairs of the Buddha-fields? As the Buddha said in the introduction to the ten-thousand-verse 'Sutra Pitaka Bodhisattva-pitaka': The Tathagata, with the most radiant, seven-jeweled adornments, illuminates immeasurable worlds, emitting great light. Because he dwells in the middle of immeasurable abodes of good discrimination, he transcends the realm of indistinguishability, surpasses the realm of the three realms (Trailokya), and exceeds the place of the pure and unhindered consciousness arising from the supreme roots of goodness beyond the world. This is the place blessed by the Tathagata, the dwelling place of the great Bodhisattvas (Mahasattva), and the place where immeasurable Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans (Manushya), and non-humans (Amanushya) travel. This is the place nourished by the love of the taste of the great Dharma, the place where all sentient beings appear and do all things, the place free from the afflictions of all troubles, the place free from all demons, the place where the Tathagata's adornments and blessings surpass all adornments, the place that transcends great mindfulness, the place where great Samatha (Samatha) and Vipassana (Vipassana) are practiced, the place where one enters great emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), the place of the great lotus king adorned for immeasurable kalpas, and the place of dwelling in the great wonderful hall. This is what is clarified in the purity of the Buddha-field: color, world, form, power, and measure, as well as the power of the place of giving, the cause of giving, and the result of giving. The powers include the power of companions, the power of retinue, the power of benefit, the power of action, the power of nourishment, the power of fearlessness, the power of dwelling, the power of practice, the power of vehicle, the power of holding, the power of the gate, and the power of the expounder. However, the power of color in the purity of that Buddha-field is always pure, always joyful, always not evil, and always unhindered. Moreover, it should be known that the Dharma-realm of those Buddhas always performs five kinds of actions: protecting sentient beings from various calamities; enabling those who see to be free from various calamities such as deafness, blindness, muteness, madness, etc.; rescuing and protecting the evil paths; exhorting those who do not dwell in unwholesome places to dwell in wholesome places; and preventing calamities from occurring without expedient means. The non-Buddhist paths have no expedient means.
行解脫處。毀令住佛法故。親同見防難作事。過三界助道行故乘防難作事。諸菩薩住異乘。及不定諸聲聞令修行住大乘故。此諸五種作事中。一切諸佛等作事應知。是中說偈。
因身作事差別故 及說諸行差別事 彼差力故諸世間 非彼無故諸如來
若是不共聲聞緣覺。同諸佛法身成就如是功德勢者。彼以何意故說為一乘。是中說偈。
別取有餘者 及持有餘故 為不定者說 諸佛一乘理 信於法無我 等有性差別 深心應化故 盡處唯一乘
以何義故。一切諸佛如來等同法身。而說多佛事故。于中說偈。
一界無有二 常同有作事 次行不順故 釋成多佛事
法身諸佛。云何不永涅槃。非不永涅槃。應知是中說偈。
遠離一切障 及作事不盡 諸佛永已滅 亦是不名滅
何故報身不名具真身成。有六種相故。示現色身故。及無量佛世界中分別現故。隨信現故。不定見真實異種種見故。現同生事。菩薩聲聞天等種種眾雜見故。及阿犁耶識等轉身現故。唯成報身不名真身有何義故。唯是應身不名真身。有八相故。諸菩薩遠時得不動三昧。兜率天中人中生事不成。宿命知者書數算印工巧論。受欲行餘事中無知不成。不善說及善說法中知已。往
【現代漢語翻譯】 現代漢語譯本：
行解脫之處，是爲了摧毀（惡行），使（眾生）安住于佛法之中。親身參與並一同觀察，是爲了防止困難發生。超越三界，是爲了幫助修行者前進。乘坐（各種）方法，是爲了防止困難發生。諸菩薩安住于不同的乘（載工具），以及那些不確定的聲聞（聽聞佛法者），是爲了讓他們修行並安住于大乘（佛教的最高教義）之中。在這五種行為中，應該知道一切諸佛都在平等地行動。其中用偈語說：
『因為身體行為的差別，以及所說的各種行為的差別，由於這些差別所產生的力量，世間才得以存在。如果沒有這些差別，就不會有如來。』
如果（有人認為）不與聲聞、緣覺（獨自覺悟者）共通的諸佛法身，也成就了這樣的功德和力量，那麼他們為什麼說只有一乘呢？其中用偈語說：
『爲了那些只取（小乘）有餘涅槃的人，以及那些持有（小乘）有餘（教義）的人，爲了那些不確定的人，諸佛才說一乘的道理。相信於法無我（佛教的基本教義），平等地具有（佛性）的差別，以深切的願心應化，最終都歸於唯一的一乘。』
因為什麼緣故，一切諸佛如來都等同於法身，卻又說有許多佛的事蹟呢？其中用偈語說：
『在一個法界中沒有兩個（佛），（諸佛）常常一同行動。由於（眾生的）修行次第不一致，所以解釋成有許多佛的事蹟。』
法身的諸佛，為什麼不永遠涅槃呢？並非不永遠涅槃，應該知道其中用偈語說：
『遠離一切障礙，並且（利益眾生的）事業沒有窮盡，諸佛已經永遠滅度，但也不稱為滅度。』
為什麼報身（佛的受用身）不稱為具足真身成就呢？因為有六種現象：示現色身，以及在無量佛世界中分別顯現，隨順眾生的信仰而顯現，不確定地見到真實和各種不同的景象，顯現共同出生的事蹟，菩薩、聲聞、天人等各種不同的眾生雜亂地見到，以及阿賴耶識（根本識）等轉變顯現。僅僅成就報身而不稱為真身，有什麼意義呢？僅僅是應身（佛的化身）而不稱為真身，因為有八種現象：諸菩薩在遙遠的時候得到不動三昧（禪定），在兜率天（欲界天的一處）和人中出生的事蹟不能成立，知道宿命的人在書寫、算術、印章、工巧論（各種技藝）中，接受慾望的行為和其他事情中沒有知識不能成立，不善於說話和善於說法中知道之後前往。
【English Translation】 English version:
The place of liberation in practice is to destroy (evil deeds) and to enable (sentient beings) to abide in the Buddha-dharma. Personally participating and observing together is to prevent difficulties from arising. Transcending the three realms is to help practitioners advance. Riding (various) methods is to prevent difficulties from arising. The Bodhisattvas abide in different vehicles, and those uncertain Shravakas (listeners of the Buddha's teachings) are to enable them to practice and abide in the Mahayana (the highest teaching of Buddhism). Among these five kinds of actions, it should be known that all Buddhas are acting equally. Among them, a verse says:
'Because of the differences in bodily actions, and the differences in the various actions spoken of, the world exists because of the power generated by these differences. If there were no these differences, there would be no Tathagatas (Buddhas).'
If (someone believes that) the Dharmakaya (the body of the Dharma, the ultimate reality) of the Buddhas, which is not common to the Shravakas and Pratyekabuddhas (those who awaken independently), also achieves such merits and powers, then why do they say there is only one vehicle? Among them, a verse says:
'For those who only take the remaining Nirvana (of the Hinayana), and those who hold the remaining (teachings) (of the Hinayana), for those who are uncertain, the Buddhas speak of the principle of the One Vehicle. Believing in the non-self of phenomena (a fundamental teaching of Buddhism), equally possessing the differences (of Buddha-nature), with deep vows to respond and transform, all ultimately return to the One Vehicle.'
For what reason are all Buddhas and Tathagatas equal to the Dharmakaya, yet it is said that there are many deeds of the Buddhas? Among them, a verse says:
'In one Dharma-realm there are not two (Buddhas), (the Buddhas) always act together. Because the order of (sentient beings') practice is not consistent, it is explained as there being many deeds of the Buddhas.'
Why do the Dharmakaya Buddhas not eternally enter Nirvana? It is not that they do not eternally enter Nirvana, it should be known that among them, a verse says:
'Being far from all obstacles, and (the work of benefiting sentient beings) is not exhausted, the Buddhas have already eternally passed away, but it is also not called passing away.'
Why is the Sambhogakaya (the body of enjoyment of a Buddha) not called the complete attainment of the true body? Because there are six phenomena: showing the form body, and appearing separately in countless Buddha-worlds, appearing according to the faith of sentient beings, uncertainly seeing the reality and various different appearances, showing the events of common birth, various different sentient beings such as Bodhisattvas, Shravakas, and Devas (gods) seeing in a mixed way, and the transformation and manifestation of the Alaya-consciousness (the fundamental consciousness) and so on. What is the meaning of only attaining the Sambhogakaya and not calling it the true body? It is only the Nirmanakaya (the body of transformation of a Buddha) and not called the true body, because there are eight phenomena: the Bodhisattvas attain the immovable Samadhi (meditative absorption) at a distant time, the events of birth in the Tushita Heaven (a realm in the desire realm) and among humans cannot be established, those who know past lives cannot establish knowledge in writing, arithmetic, seals, skillful treatises (various arts), accepting the behavior of desires and other things, after knowing about not being good at speaking and being good at speaking, going to.
親近外道處不成。善知三乘行故。苦行不成。舍百億閻浮提一閻浮地中成正覺轉輪不成。中間成正覺示方便。余處應化身作佛事。彼唯兜率天中成正覺。何故不一切閻浮提中同時成正覺事。知此知中無阿含證。復無餘義可解釋成。復無二佛同時一世界中現。有相違故。彼多化故。攝取四方世間。及如無二轉輪聖王同時生故。是中說偈。
諸佛未應化 同至多藏故 一切相成覺 見故而能行
一切眾生利益事。萬行修集大菩提。永入涅槃不成願行。徒修無報故。報身應身無常故。云何諸佛常身。依常法身故。于諸因身應身報不定故。復應身者。視現功德如常受樂及如常勢故。常事應知。諸佛法身雖無量無邊時諸佛義處。無有假用作事。于中說偈。
諸佛德勝無異無量 眾生因弱彼不失者 得已得彼一切無因 有斷彼不應順成
攝大乘論卷下
【現代漢語翻譯】 現代漢語譯本：親近外道之處不能成就（佛果），因為（菩薩）善於瞭解聲聞乘、緣覺乘和菩薩乘這三乘的修行。單單苦行不能成就（佛果）。捨棄百億個閻浮提（Jambudvipa，南贍部洲，我們所居住的這個世界）中的一個閻浮地而成正覺，轉法輪也不能成就（佛果）。在中間成正覺只是示現方便。在其他地方應化身來做佛事。他們只在兜率天（Tusita Heaven，欲界天中的第四層天）中成正覺。為什麼不在一切閻浮提中同時成正覺呢？知道這些，就知道其中沒有阿含（Agama，佛教經典）的證據。也沒有其他的意義可以解釋成就（這種說法）。也沒有兩尊佛同時在一個世界中顯現，因為這與（佛經）的說法相違背。因為佛陀有很多化身，所以能夠攝取四方世間。就像沒有兩個轉輪聖王（Chakravartin，以正法統治世界的理想君王）同時出現一樣。其中用偈頌說道： 諸佛未應化，同時來到多寶佛塔的集會， 一切相都成就覺悟，因為看見（眾生）的根器而能夠施行教化。 一切爲了眾生利益的事情，（菩薩）修集萬行以成就大菩提（Mahabodhi，無上智慧）。永遠進入涅槃（Nirvana，寂滅）不能成就（菩薩的）願行，徒勞修行而沒有回報。因為報身和應身都是無常的。那麼，諸佛的常身是什麼呢？是依靠常住的法身（Dharmakaya，佛的真身）。對於諸佛的因身、應身和報身，（其示現）是不定的。再說應身，（佛陀）示現功德，就像（眾生）常常感受快樂和常常保持威勢一樣，這些都是常事，應當知曉。諸佛的法身雖然無量無邊，但諸佛的義理之處，沒有虛假的作用和作為。其中用偈頌說道： 諸佛的功德殊勝，沒有差異，無量無邊，眾生的根器弱小，諸佛的功德也不會因此而喪失。 （眾生）得到（佛法）后，就得到了彼岸的一切，沒有（其他的）原因。（如果）有斷滅，那就不應該順應成就（佛果）。 《攝大乘論》卷下
【English Translation】 English version: Approaching non-Buddhist paths does not lead to accomplishment, because (a Bodhisattva) is skilled in understanding the practices of the Three Vehicles (Triyana): the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle. Mere asceticism does not lead to accomplishment. Abandoning one Jambudvipa (Jambudvipa, the Southern Continent, the world we live in) out of a hundred billion Jambudvipas to achieve perfect enlightenment and turn the Dharma wheel does not lead to accomplishment. Achieving perfect enlightenment in the middle is merely a display of expedient means. Manifesting transformation bodies in other places to perform the deeds of a Buddha. They only achieve perfect enlightenment in the Tusita Heaven (Tusita Heaven, the fourth heaven in the Desire Realm). Why not achieve perfect enlightenment simultaneously in all Jambudvipas? Knowing this, one knows that there is no Agama (Agama, Buddhist scriptures) evidence for this. Nor is there any other meaning that can be explained to support (this claim). Nor do two Buddhas appear simultaneously in one world, because this contradicts (the scriptures). Because the Buddha has many transformation bodies, he can gather in the worlds of the four directions. Just as no two Chakravartins (Chakravartin, an ideal king who rules the world with righteousness) appear simultaneously. A verse says: The Buddhas, not yet transformed, come together to the assembly of the Many Treasures Buddha Stupa, All aspects are accomplished in enlightenment, because seeing the capacity of (sentient beings), they are able to practice teaching. All things for the benefit of sentient beings, (the Bodhisattva) cultivates myriad practices to achieve great Bodhi (Mahabodhi, supreme wisdom). Entering Nirvana (Nirvana, extinction) forever does not accomplish (the Bodhisattva's) vows and practices, cultivating in vain without reward. Because the Reward Body and Transformation Body are impermanent. Then, what is the Buddha's permanent body? It relies on the permanent Dharmakaya (Dharmakaya, the Buddha's true body). Regarding the Buddha's Cause Body, Transformation Body, and Reward Body, (their manifestations) are uncertain. Furthermore, regarding the Transformation Body, (the Buddha) manifests merits, just as (sentient beings) often experience happiness and often maintain power, these are constant matters, which should be known. Although the Dharmakaya of the Buddhas is immeasurable and boundless, in the places of the Buddhas' meanings, there is no false use or action. A verse says: The merits of the Buddhas are supreme, without difference, immeasurable and boundless, the capacity of sentient beings is weak, the merits of the Buddhas will not be lost because of this. After (sentient beings) obtain (the Dharma), they obtain everything on the other shore, without (other) reasons. (If) there is annihilation, then one should not conform to achieving (Buddhahood). 《Mahayana-samgraha》, Volume 2