T31n1593_攝大乘論
大正藏第 31 冊 No. 1593 攝大乘論
No. 1593 [Nos. 1592, 1594; cf. Nos. 1595-1598]
攝大乘論序
夫至道弘曠。無思不洽。大悲平等。誘進靡窮。德被含生。理非偏漏。但迷涂易久。淪惑難息。若先談出世。則疑性莫啟。故設教立方。各隨性慾。唐虞之前。圖諜簡少。姬周以後。經誥弘多。雖複製禮作訓。並導之以俗法。而真假妙趣。尚冥然而未睹。故跡隱蔥嶺以西。教秘滄海之外。自漢室受命。方稍東漸爰及晉朝。斯風乃盛。梁有天下。彌具興隆。歷千祀其將半。涉七代而迄今。法蘭導清源於前。童壽振芳塵於後。安睿騁壯思以發義端。生肇擅玄言以釋幽致。雖並策分鑣。同瀾比派。而深淺競馳。照晦相雜。自茲以降。篤好逾廣。莫不異軌同奔。傳相祖習。而去取隨情。開抑殊軫。慧愷志慚負橐。勤愧聚螢。謬得齒跡學徒稟承訓義游寓講肆。多歷年所。名師勝友。備得諮詢。但綜涉疏淺。鉆仰無術。尋波討源。多所未悟。此蓋慮窮於文字。思迷於弘旨。明發興嗟。負心非一。每欲順風問道。而未知厥路。有三藏法師。是優禪尼國婆羅門種。姓頗羅墮。名拘羅那他。此土翻譯稱曰親依。識鑒淵曠。風表俊越。天才高杰
【現代漢語翻譯】 現代漢語譯本 《攝大乘論序》
至道弘大空曠，無所不包。大悲平等，引導眾生永無止境。恩德覆蓋一切眾生，真理並非有所偏頗遺漏。只是迷途容易長久，沉淪迷惑難以停止。如果先談論出世之道，那麼懷疑之心就難以開啟。所以設立教義創立方法，各自隨順根器。唐虞時代之前，圖籍簡略稀少。姬周時代以後，經書誥命弘揚繁多。即使反複製定禮儀作為訓誡，也都是用世俗的方法來引導，而真假之間的微妙趣味，仍然隱晦而未被領悟。所以佛跡隱沒在蔥嶺以西，教義秘藏在滄海之外。自從漢朝接受天命，佛法才稍微向東傳播，到了晉朝，這種風氣才興盛起來。梁朝擁有天下，更加全面地興隆佛法。經歷了近五百年的時間，經歷了七個朝代直到今天。法蘭在前引導清凈的源頭，童壽在後振奮美好的風尚。安睿盡情發揮壯闊的思緒來闡發義理的開端，僧肇擅長玄妙的言論來解釋深奧的旨趣。雖然各自努力，如同分道揚鑣，但都匯入同一條大河，如同不同的支流匯入同一條主幹。但是深淺程度競相爭流，光明與晦暗相互混雜。從這以後，真心愛好佛法的人越來越多，沒有誰不是殊途同歸，互相傳習傚法。但是取捨隨著自己的心意，開顯和抑制各有不同。慧愷慚愧自己沒有像負囊的伊蒲塞那樣博學，勤奮不如像聚螢讀書的車胤那樣刻苦。我謬忝列于學徒之中，稟承訓誡義理，遊學于各個講堂，經歷了很多年。名師益友，都得以請教。但是總的來說涉獵淺薄，沒有鉆研仰慕的方法。尋找波濤探求源頭，很多地方還沒有領悟。這大概是因為心思窮盡于文字，思想迷失於弘大的宗旨。常常在天亮時感嘆，心中感到慚愧不止一次。每次都想順著風向請教，卻不知道道路在哪裡。有一位三藏法師，是優禪尼國（Ujjeni）婆羅門種姓，姓頗羅墮（Bharadvaja），名字叫拘羅那他（Gunarata），在這裡翻譯為親依。他見識淵博，風度俊朗超凡。天資高超傑出。
English version Preface to the Compendium on the Great Vehicle
The ultimate path is vast and all-encompassing, leaving no thought unaddressed. Great compassion is impartial, guiding beings without end. Its virtue covers all living beings, and its principles are without bias or omission. However, it is easy to stray into delusion for a long time, and difficult to cease from confusion. If we were to discuss transcendence at the outset, doubt would prevent the arising of faith. Therefore, teachings are established and methods are created, each according to individual capacities. Before the times of Emperors Yao and Shun, records were simple and scarce. After the Zhou dynasty, scriptures and edicts became abundant. Even with repeated establishment of rites and instructions, they were guided by worldly customs, and the subtle essence of truth and falsehood remained obscure and unseen. Thus, the traces of the Buddha were hidden west of the Pamir Mountains, and the teachings were kept secret beyond the seas. Since the Han dynasty received its mandate, Buddhism gradually spread eastward, and by the Jin dynasty, this trend flourished. The Liang dynasty, possessing the empire, further promoted its prosperity. Nearly five hundred years have passed, spanning seven dynasties to this day. Dharmaratna led the pure source from the front, and Kumārajīva revitalized the fragrant dust from behind. Anhui fully expressed his grand thoughts to initiate the meaning, and Sengzhao excelled in profound words to explain the subtle essence. Although they each exerted their efforts, like diverging paths, they converged into the same great river, like different tributaries flowing into the same main stream. However, depths and shallows competed, and light and darkness mingled. Since then, genuine devotion has become increasingly widespread, with everyone converging on the same goal through different paths, transmitting and learning from each other. However, choices were made according to personal preferences, and expressions varied in openness and restraint. Huikai felt ashamed of not being as learned as the upasaka who carried books, and Qin Kui felt inadequate compared to Che Yin, who studied by the light of fireflies. I have presumptuously joined the ranks of students, receiving instructions and doctrines, and studying at various lecture halls for many years. I have had the opportunity to consult with renowned teachers and virtuous friends. However, my studies have been superficial, and I lack the means to delve deeply. In seeking the waves and tracing the source, I have not yet understood many things. This is probably because my mind is exhausted by words, and my thoughts are lost in the grand purpose. I often sigh at dawn, feeling ashamed more than once. I always want to inquire in accordance with the prevailing trend, but I do not know the way. There is a Tripitaka master, who is a Brahmin by birth from the country of Ujjeni (優禪尼國), with the surname Bharadvaja (頗羅墮), and the name Gunarata (拘羅那他), which is translated here as Qinyi (親依). He has profound knowledge and outstanding demeanor. He is exceptionally talented.
【English Translation】 English translation line 1 English translation line 2
。神辯閑縱。道氣逸群。德音邁俗。少游諸國。歷事眾師。先習外典。洽通書奧。苞四韋於懷抱。吞六論于胸衿。學窮三藏。貫練五部。研究大乘。備盡深極。法師既博綜墳籍。妙達幽微。每欲振玄宗於他域。啟法門于未悟。以身許道。無憚遠遊。跨萬里猶比鄰。越四海如咫尺。以梁太清二年方居建鄴。仍值梁季混淆。橫流薦及。法師因此避地東西。遂使大法擁而不暢。未至九江。返游五領。凡所翻譯。卷軸未多。后適閩越。敷說不少。法師每懷慷慨。所嘆知音者希。故伯牙絕弦。卞和泣璧。良由妙旨之典難辯。盈尺之珍罕別。法師遊方既久。欲旋返舊國。經涂所亙。遂達番禺。儀同三司廣州刺史陽山郡公。歐陽頠。睿表岳靈。德洞河府。經文緯武。匡道佐時。康流民于百越。建正法於五嶺。欽法師之高行。慕大士之勝規。奉請為菩薩戒師。恭承盡弟子之禮。愷昔嘗受業。已少滌沈蔽。伏膺未久。便致暌違。今重奉值。倍懷蹈舞。復欲餐和稟德。訪道陳疑。雖慇勤三請。而不蒙允遂。恍然失圖。心魂靡托。衡州刺史陽山公世子歐陽紇。風業峻整。威武貞拔。該閱文史。深達治要。崇瀾內湛。清輝外溢。欽賢味道。篤信愛奇。躬為請主。兼申禮事。法師乃欣然受請。許為翻譯。制旨寺主慧智法師。戒行清白。道氣宏壯。
【現代漢語翻譯】 現代漢語譯本：他神思敏捷，超脫世俗，道德聲望超越常人。年輕時遊歷各國，師從眾多老師，先學習外道典籍，精通各種書籍的奧義，胸懷四韋陀，吞吐六論，學遍三藏經典，精通五部，研究大乘佛法，窮盡其深奧之處。法師既博覽群書，又能精妙地領悟深奧的道理，常常想要在他國弘揚玄妙的佛法，開啟那些尚未覺悟者的法門，以身許道，不畏懼遙遠的遊歷，跨越萬里就像近鄰一樣，越過四海如同咫尺。在梁太清二年，他居住在建鄴（今南京），正值梁朝末年戰亂，災禍接連發生。法師因此避難東西，使得大法被擁塞而不能暢通弘揚。還未到達九江，又返回五嶺一帶遊歷。凡是他所翻譯的經典，卷軸並不多。後來到了閩越（今福建一帶），宣講佛法不少。法師常常懷著慷慨之情，感嘆知音難覓。所以伯牙（春秋時俞伯牙，善彈琴）斷琴絃，卞和（春秋時人，得璞玉）哭泣寶玉，實在是由於精妙的旨意難以辨別，即使是盈尺的珍寶也難以被人識別。法師遊歷四方很久，想要返回故國，經過的道路到達了番禺（今廣州）。儀同三司廣州刺史陽山郡公歐陽頠（人名），英明的表率如同山嶽之靈，德行深遠如同河流之府，既精通文韜又擅長武略，匡扶正道輔佐時政，安撫百越的流民，在五嶺建立正法。他欽佩法師的高尚品行，仰慕大菩薩的殊勝規範，恭敬地邀請法師作為菩薩戒的戒師，以弟子之禮侍奉。愷（人名）過去曾經師從法師學習，已經稍微洗滌了沉迷和矇蔽，恭敬地學習沒多久，就分別了。如今再次相遇，倍感欣喜。又想再次聆聽教誨，稟受德行，請教佛法，陳述疑問。雖然慇勤地三番請求，卻沒有得到允許，恍然若失，心神無所寄託。衡州刺史陽山公的世子歐陽紇（人名），風度事業嚴峻整飭，威武剛正，博覽文史，深刻地懂得治理的要領，崇高的波瀾內藏於心，清明的光輝向外散發，欽佩賢才，愛好奇特的事物，親自作為邀請的主人，更加申明禮節之事。法師於是欣然接受邀請，答應進行翻譯佛經的工作。制旨寺的住持慧智法師（人名），戒律清凈，德行高尚。
【English Translation】 English version: He was quick-witted and unconstrained, his Taoist spirit surpassed the masses, and his virtuous reputation exceeded the ordinary. In his youth, he traveled to various countries, studying under many teachers. He first learned external classics, mastering the profound meanings of various books, embracing the four Vedas in his heart and swallowing the six treatises in his mind. He studied the Tripitaka exhaustively, mastered the five divisions, and researched the Mahayana, fully exploring its depths. The Dharma Master, being both erudite and able to subtly understand profound principles, often desired to promote the profound teachings in other lands and to open the Dharma gate to those who were not yet enlightened. Dedicating himself to the Way, he did not fear distant travels, crossing tens of thousands of miles as if they were nearby, and traversing the four seas as if they were within reach. In the second year of the Taiqing era of the Liang Dynasty, he resided in Jianye (present-day Nanjing), during the chaotic late Liang Dynasty when disasters occurred one after another. The Dharma Master thus sought refuge in the east and west, causing the Great Dharma to be obstructed and unable to be widely propagated. Before reaching Jiujiang, he returned to travel around the Five Ridges. The scriptures he translated were not numerous. Later, he went to Minyue (present-day Fujian area), where he preached the Dharma extensively. The Dharma Master often felt a sense of generosity, lamenting the rarity of kindred spirits. Therefore, Boya (Yu Boya of the Spring and Autumn period, skilled in playing the qin) broke his strings, and Bian He (a man of the Spring and Autumn period who obtained jade) wept over his jade, truly because the subtle meaning of the classics is difficult to discern, and even a foot-long treasure is rarely recognized. The Dharma Master traveled extensively for a long time and wished to return to his homeland. The route he took reached Panyu (present-day Guangzhou). Ouyang Wei (personal name), the Inspector of Guangzhou and Duke of Yangshan, who held the title of Yitong Sansi, was a brilliant example like the spirit of the mountains, and his virtue was as profound as the river's depths. He was skilled in both literary and military arts, supporting the Way and assisting the government, pacifying the refugees of Baiyue and establishing the Proper Dharma in the Five Ridges. He admired the Dharma Master's noble conduct and revered the great Bodhisattva's excellent standards, respectfully inviting the Dharma Master to be the Preceptor of the Bodhisattva Precepts, and serving him with the respect due to a disciple. Kai (personal name) had previously studied under the Dharma Master and had already slightly cleansed his delusions and obscurations. He studied respectfully for a short time before they parted ways. Now, meeting again, he felt doubly joyful. He wished to once again listen to the teachings, receive virtue, inquire about the Dharma, and present his doubts. Although he earnestly requested three times, he was not granted permission, feeling lost and without a place to rest his mind. Ouyang He (personal name), the heir of the Duke of Yangshan and Inspector of Hengzhou, had a stern and upright demeanor, and was brave and righteous. He had read extensively in literature and history and deeply understood the essentials of governance. Noble waves were hidden within, and clear radiance emanated outward. He admired the wise, loved the extraordinary, and personally acted as the host of the invitation, further emphasizing the matters of etiquette. The Dharma Master then gladly accepted the invitation and agreed to undertake the work of translating Buddhist scriptures. Dharma Master Huizhi (personal name), the abbot of Zhizhi Monastery, was pure in precepts and had a noble character.
志業閑贍。觸途必舉。匡濟不窮。輪奐靡息。征南長史袁敬。德履沖明。志托夷遠。徽獻清簡。冰桂齊質。弼諧蕃政。民譽早聞。兼深重佛法。崇情至理。黑白二賢。為經始檀越。辰次昭陽。歲維協洽。月旅姑洗。神紀句芒。于廣州制旨寺。便就翻譯。法師既妙解聲論。善識方言。詞有以而必彰。義無微而不暢。席間函丈終朝靡息。愷謹筆受。隨出隨書。一章一句。備盡研竅。釋義若竟。方乃著文。然翻譯事殊難不可存於華綺。若一字參差。則理趣胡越。乃可令質而得義。不可使文而失旨。故今所翻。文質相半。與僧忍等同共稟學。夙夜匪懈。無棄寸陰。即以某年樹檀之月。文義俱竟。本論三卷。釋論十二卷。義疏八卷。合二十三卷。此論乃是大乘之宗旨。正法之秘奧妙義云興。清詞海溢。深固幽遠。二乘由此迷墜。曠壯該含。十地之所宗學。如來滅后。將千一百餘年。彌勒菩薩。投適時機。降靈俯接。忘已屈應。為阿僧伽法師。廣釋大乘中義。阿僧伽者。此言無著。法師得一會道。體二居宗。該玄鑒極。凝神物表。欲敷闡至理。故製造斯論。唯識微言。因茲得顯。三性妙趣。由此而彰。冠冕彝倫。舟航有識。本論即無著法師之所造也。法師次弟婆藪槃豆。此曰天親。道亞生知。德備藏性。風格峻峙。神氣爽發。稟厥
兄之雅訓。習大乘之弘旨。無著法師所造諸論。詞致淵玄。理趣難曉。將恐後學覆成紕紊。故制釋論。以解本文。籠小乘于形內。挫外道于筆端。自斯以後。迄于像季。方等圓教乃盛宣通。慧愷不揆虛薄。情慮庸淺。乃欲泛芥舟于巨壑。策駘足於修路。庶累毫成仞。聚爝為明。有識君子。幸宜尋閱。其道必然無失墜也。
攝大乘論捲上
無著菩薩造
真諦三藏譯
依止勝相中眾名品第一
攝大乘論。即是阿毗達磨教。及大乘修多羅。佛世尊前。善入大乘句義菩薩摩訶薩。欲顯大乘有勝功德。依大乘教說如是言。諸佛世尊有十勝相。所說無等過於余教。十勝相者。一應知依止勝相。二應知勝相。三應知入勝相。四入因果勝相。五入因果修差別勝相。六于修差別依戒學勝相。七此中依心學勝相。八此中依慧學勝相。九學果寂滅勝相。十智差別勝相。由此十義勝相。如來所說過於余教。如此釋修多羅文句。顯于大乘真是佛說。複次云何此中略釋。能顯大乘勝于余教。今此略釋顯斯十義。唯大乘有小乘中無。何者為十。謂阿黎耶識說名應知依止相。三種自性。一依他性。二分別性。三真實性。說名應知相。唯識教說名應知入相。六波羅蜜說名入因果相。菩薩十地說名入因果修差別相。菩薩所受
【現代漢語翻譯】 現代漢語譯本：
這是對兄長雅正訓示的解釋。學習大乘佛法的宏大宗旨，依據無著法師所造的各種論著，這些論著文辭深奧玄妙，義理難以理解。我擔心後來的學習者再次出現錯誤和混亂，所以撰寫這部解釋論著，用來解釋原文。它將小乘佛法包含在形式之內，在筆端駁斥外道。從這以後，直到末法時期，方等圓教才得以盛行和傳播。慧愷不衡量自己的虛弱和淺薄，思慮平庸淺顯，卻想用小船渡過巨大的海溝，用劣馬拉長途道路。希望積累微小的力量成就高大的山峰，聚集微弱的火光成為光明。有見識的君子，希望能夠仔細閱讀。其中的道理必然不會有缺失和遺漏。
《攝大乘論》捲上
無著菩薩造
真諦三藏譯
依止勝相中眾名品第一
《攝大乘論》，就是阿毗達磨教（論藏），以及大乘修多羅（經藏）。在佛世尊面前，善於深入大乘句義的菩薩摩訶薩（ महान्त सत्त्व，偉大的覺悟者），想要彰顯大乘佛法具有殊勝的功德，依據大乘教義說了這樣的話：諸佛世尊有十種殊勝的相，所說的教義無比殊勝，超過其他教派。這十種殊勝的相是：第一，應當知曉依止勝相；第二，應當知曉勝相；第三，應當知曉入勝相；第四，入因果勝相；第五，入因果修差別勝相；第六，在修行差別中，依戒學勝相；第七，這其中，依心學勝相；第八，這其中，依慧學勝相；第九，果寂滅勝相；第十，智差別勝相。由於這十種殊勝的意義，如來（तथागत，佛的稱號）所說的教義超過其他教派。這樣解釋修多羅（सूत्र，佛經）的文句，彰顯大乘佛法真是佛所說。再次，怎樣用這其中的簡略解釋，能夠彰顯大乘佛法勝過其他教派呢？現在用這簡略的解釋來彰顯這十種意義，只有大乘佛法有，小乘佛法沒有。哪十種呢？就是阿黎耶識（ālaya-vijñāna，藏識）被說成是應知依止相。三種自性，第一是依他性（paratantra-svabhāva，依他起性），第二是分別性（parikalpita-svabhāva，遍計所執性），第三是真實性（parinispanna-svabhāva，圓成實性），被說成是應知相。唯識教（vijñānavāda，唯識宗的教義）被說成是應知入相。六波羅蜜（ṣaṭ pāramitā，六度）被說成是入因果相。菩薩十地（daśa-bhūmi，菩薩修行的十個階段）被說成是入因果修差別相。菩薩所受 English version:
This is an explanation of the elder brother's elegant instructions. Studying the grand principles of Mahayana Buddhism, based on the various treatises composed by Master Asaṅga, these treatises are profound and mysterious in their wording, and the meaning is difficult to understand. I am worried that later learners will once again make mistakes and become confused, so I wrote this explanatory treatise to explain the original text. It encompasses Hinayana Buddhism within its form and refutes heretical paths with its pen. From then on, until the end of the Dharma-ending Age, the Vaipulya and Perfect Teaching will flourish and spread. Huikai does not measure his own weakness and shallowness, and his thoughts are mediocre and superficial, yet he wants to cross a huge trench with a small boat and drive a poor horse on a long road. I hope to accumulate small strengths to achieve tall peaks and gather weak lights to become bright. Knowledgeable gentlemen, I hope you can read it carefully. The principles within it will surely not be missing or omitted.
Saṃgraha-mahāyāna-sūtra (Compendium of the Great Vehicle), Volume 1
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Paramārtha
Chapter 1: The Category of Names in the Superior Aspect of Reliance
The Saṃgraha-mahāyāna-sūtra is the Abhidharma teachings and the Mahayana sutras. In front of the Buddha, the Bodhisattva-Mahasattva (महान्त सत्त्व, great being) who is good at deeply entering the meaning of the Mahayana sentences, wanting to show that the Mahayana Dharma has superior merits, said these words based on the Mahayana teachings: The Buddhas have ten superior aspects, and the teachings they speak are incomparably superior to other schools. These ten superior aspects are: First, one should know the superior aspect of reliance; second, one should know the superior aspect; third, one should know the superior aspect of entry; fourth, the superior aspect of entering cause and effect; fifth, the superior aspect of the difference in entering cause and effect practice; sixth, in the difference of practice, the superior aspect of relying on the discipline of morality; seventh, in this, the superior aspect of relying on the discipline of mind; eighth, in this, the superior aspect of relying on the discipline of wisdom; ninth, the superior aspect of the fruit of extinction; tenth, the superior aspect of the difference in wisdom. Because of these ten superior meanings, the teachings spoken by the Tathagata (तथागत, the thus-gone) are superior to other schools. This explains the sentences of the sutra, showing that the Mahayana Dharma is truly spoken by the Buddha. Furthermore, how can this brief explanation show that the Mahayana Dharma is superior to other schools? Now, this brief explanation shows these ten meanings, which only the Mahayana Dharma has, and the Hinayana Dharma does not have. What are the ten? That is, the Ālaya-vijñāna (ālaya-vijñāna, store consciousness) is said to be the aspect of reliance to be known. The three natures are, first, the dependent nature (paratantra-svabhāva, dependent arising nature), second, the discriminating nature (parikalpita-svabhāva, the imagined nature), and third, the true nature (parinispanna-svabhāva, the perfectly accomplished nature), which are said to be the aspects to be known. The Yogacara (vijñānavāda, Consciousness-only school) teachings are said to be the aspect of entry to be known. The Six Perfections (ṣaṭ pāramitā, six perfections) are said to be the aspect of entering cause and effect. The Ten Bhumis of Bodhisattvas (daśa-bhūmi, ten stages of Bodhisattva practice) are said to be the aspect of the difference in entering cause and effect practice. The vows taken by Bodhisattvas
【English Translation】 This is an explanation of the elder brother's elegant instructions. Studying the grand principles of Mahayana Buddhism, based on the various treatises composed by Master Asaṅga, these treatises are profound and mysterious in their wording, and the meaning is difficult to understand. I am worried that later learners will once again make mistakes and become confused, so I wrote this explanatory treatise to explain the original text. It encompasses Hinayana Buddhism within its form and refutes heretical paths with its pen. From then on, until the end of the Dharma-ending Age, the Vaipulya and Perfect Teaching will flourish and spread. Huikai does not measure his own weakness and shallowness, and his thoughts are mediocre and superficial, yet he wants to cross a huge trench with a small boat and drive a poor horse on a long road. I hope to accumulate small strengths to achieve tall peaks and gather weak lights to become bright. Knowledgeable gentlemen, I hope you can read it carefully. The principles within it will surely not be missing or omitted.
Saṃgraha-mahāyāna-sūtra (Compendium of the Great Vehicle), Volume 1
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Paramārtha
Chapter 1: The Category of Names in the Superior Aspect of Reliance
The Saṃgraha-mahāyāna-sūtra is the Abhidharma teachings and the Mahayana sutras. In front of the Buddha, the Bodhisattva-Mahasattva (महान्त सत्त्व, great being) who is good at deeply entering the meaning of the Mahayana sentences, wanting to show that the Mahayana Dharma has superior merits, said these words based on the Mahayana teachings: The Buddhas have ten superior aspects, and the teachings they speak are incomparably superior to other schools. These ten superior aspects are: First, one should know the superior aspect of reliance; second, one should know the superior aspect; third, one should know the superior aspect of entry; fourth, the superior aspect of entering cause and effect; fifth, the superior aspect of the difference in entering cause and effect practice; sixth, in the difference of practice, the superior aspect of relying on the discipline of morality; seventh, in this, the superior aspect of relying on the discipline of mind; eighth, in this, the superior aspect of relying on the discipline of wisdom; ninth, the superior aspect of the fruit of extinction; tenth, the superior aspect of the difference in wisdom. Because of these ten superior meanings, the teachings spoken by the Tathagata (तथागत, the thus-gone) are superior to other schools. This explains the sentences of the sutra, showing that the Mahayana Dharma is truly spoken by the Buddha. Furthermore, how can this brief explanation show that the Mahayana Dharma is superior to other schools? Now, this brief explanation shows these ten meanings, which only the Mahayana Dharma has, and the Hinayana Dharma does not have. What are the ten? That is, the Ālaya-vijñāna (ālaya-vijñāna, store consciousness) is said to be the aspect of reliance to be known. The three natures are, first, the dependent nature (paratantra-svabhāva, dependent arising nature), second, the discriminating nature (parikalpita-svabhāva, the imagined nature), and third, the true nature (parinispanna-svabhāva, the perfectly accomplished nature), which are said to be the aspects to be known. The Yogacara (vijñānavāda, Consciousness-only school) teachings are said to be the aspect of entry to be known. The Six Perfections (ṣaṭ pāramitā, six perfections) are said to be the aspect of entering cause and effect. The Ten Bhumis of Bodhisattvas (daśa-bhūmi, ten stages of Bodhisattva practice) are said to be the aspect of the difference in entering cause and effect practice. The vows taken by Bodhisattvas
持守護禁戒說名于修差別戒學相。首楞伽摩虛空器等定說名心學相。無分別智說名慧學相。無住處涅槃說名學果寂滅相。三種佛身自性身應身化身。此三說名無分別智果相。如此十種處唯大乘中有。異於小乘故說第一。佛世尊但為菩薩說此十義故。依大乘諸佛世尊有十勝相。所說無等過於余教。複次云何此十勝相。所說無等能顯大乘。是如來正說遮小乘決非大乘。于小乘中未曾見此十義隨釋一義。但見大乘中釋。複次此十義能引出無上菩提。成就隨順不相違。為諸眾生得一切智智。而說偈言。
應知依及相 入因果修異 三學及果滅 智無上乘攝 十義余處無 見此菩提因 故大乘佛言 由說十義勝
云何十義如此次第說。菩薩初學應先觀諸法如實因緣。由此觀故。於十二緣生應生聰慧。次後于緣生法應了別其體相。由智慧離增益損減二邊過失。如此正修應通達所緣如實諸相。次後從諸障應解脫。次心已通達應知實相。是先所行六波羅蜜。應更成就令清凈無復退失。由依意內清凈故。次內清凈所攝諸波羅蜜。依十地差別應修隨一三阿僧祇劫。次菩薩三學應令圓滿。圓滿已是學果涅槃及無上菩提。次後應得修十義次第如此。此次第說中一切大乘皆得圓滿。此初說應知。依止立名阿黎耶識。世尊
【現代漢語翻譯】 現代漢語譯本：持守守護禁戒被稱為修習差別戒學之相。首楞伽摩（Śūraṅgama，勇健行定）虛空器等定被稱為心學之相。無分別智被稱為慧學之相。無住處涅槃被稱為學果寂滅之相。三種佛身，即自性身（Svabhāvakāya，自性身）、應身（Saṃbhogakāya，報身）和化身（Nirmāṇakāya，應化身）。這三種身被稱為無分別智果之相。這十種處所唯有在大乘中才有，不同於小乘，所以說是第一。佛世尊只是為菩薩宣說這十種意義，因此，依據大乘，諸佛世尊有十種殊勝之相，所說的無與倫比，勝過其他教派。再次，這十種殊勝之相是什麼？所說的無與倫比，能夠彰顯大乘，是如來正說，遮止小乘，決非大乘。在小乘中從未見過這十種意義，哪怕是隨順解釋其中一個意義，只能在大乘中見到解釋。再次，這十種意義能夠引出無上菩提，成就隨順而不相違背，爲了使眾生得到一切智智（Sarvākārajñatā，一切種智），而說偈頌： 應知依及相，入因果修異， 三學及果滅，智無上乘攝， 十義余處無，見此菩提因， 故大乘佛言，由說十義勝。 云何這十種意義如此次第宣說？菩薩初學應當先觀察諸法如實的因緣。由於這種觀察，對於十二緣起（Dvādaśāṅga-pratītyasamutpāda，十二因緣）應當生起聰慧。其次，對於緣起之法，應當了別其體相。由智慧夠遠離增益和損減兩種邊見過失。如此正確地修習，應當通達所緣如實的諸相。其次，應當從諸障中解脫。其次，心已經通達，應當了知實相。這是先前所行的六波羅蜜（Ṣaṭ-pāramitā，六度），應當更加成就，使其清凈，不再退失。由於依止意內的清凈，其次，由內心清凈所攝的諸波羅蜜，依據十地（Daśa-bhūmi，十地）的差別，應當修習隨一的三阿僧祇劫（Asaṃkhyeya-kalpa，無數大劫）。其次，菩薩的三學（Tri-śikṣā，三學：戒、定、慧）應當使其圓滿。圓滿之後，是學果涅槃（Nirvāṇa，涅槃）以及無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。其次，應當獲得修習十種意義的次第如此。此次第宣說中，一切大乘都能夠圓滿。這最初所說應當知曉，依止立名為阿黎耶識（Ālaya-vijñāna，阿賴耶識）。世尊
【English Translation】 English version: Holding and guarding the precepts is named as the aspect of studying differentiated precepts. Śūraṅgama (Śūraṅgama, Heroic March Samādhi), the Samādhi of the Vessel of Space, etc., is named as the aspect of studying the mind. Non-discriminating wisdom is named as the aspect of studying wisdom. Nirvāṇa (Nirvāṇa, Nirvana) without a dwelling place is named as the aspect of the extinction of the fruit of learning. The three Buddha bodies are the Svabhāvakāya (Svabhāvakāya, Essence Body), the Saṃbhogakāya (Saṃbhogakāya, Enjoyment Body), and the Nirmāṇakāya (Nirmāṇakāya, Manifestation Body). These three are named as the aspect of the fruit of non-discriminating wisdom. These ten places exist only in the Mahāyāna (Mahāyāna, Great Vehicle), differing from the Hīnayāna (Hīnayāna, Lesser Vehicle), therefore it is said to be the first. The Buddha, the World-Honored One, only spoke these ten meanings for the Bodhisattvas (Bodhisattva, Enlightenment Being); therefore, according to the Mahāyāna, the Buddhas, the World-Honored Ones, have ten excellent aspects. What is said is unparalleled, surpassing other teachings. Furthermore, what are these ten excellent aspects? What is said is unparalleled, able to manifest the Mahāyāna, is the correct teaching of the Tathāgata (Tathāgata, Thus Come One), preventing the Hīnayāna, and is definitely not the Mahāyāna. In the Hīnayāna, these ten meanings have never been seen, not even a single meaning explained accordingly, but only in the Mahāyāna is the explanation seen. Furthermore, these ten meanings are able to lead to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), achieving accordance without contradiction, for the sake of all sentient beings attaining Sarvākārajñatā (Sarvākārajñatā, all-knowing wisdom), and a verse is spoken: 'One should know the basis and aspects, entering the cause, fruit, and differences in practice,' 'The three studies and the extinction of the fruit, wisdom is encompassed by the unsurpassed vehicle,' 'These ten meanings are not found elsewhere, seeing this as the cause of Bodhi (Bodhi, enlightenment),' 'Therefore, the Buddha of the Mahāyāna said, it is superior due to speaking of these ten meanings.' How are these ten meanings spoken in this order? A Bodhisattva in initial learning should first observe the true causes and conditions of all dharmas (dharma, phenomena). Due to this observation, one should generate intelligence regarding the Dvādaśāṅga-pratītyasamutpāda (Dvādaśāṅga-pratītyasamutpāda, Twelve Links of Dependent Origination). Next, regarding the dharmas arising from conditions, one should discern their essence and characteristics. Through wisdom, one can be free from the faults of the two extremes of increase and decrease. By practicing correctly in this way, one should penetrate the true aspects of what is cognized. Next, one should be liberated from all obstacles. Next, the mind having penetrated, one should know the true nature. These are the Ṣaṭ-pāramitā (Ṣaṭ-pāramitā, Six Perfections) previously practiced, which should be further accomplished, making them pure and without regression. Due to relying on the purity within the mind, next, the Pāramitās encompassed by inner purity, according to the differences of the Daśa-bhūmi (Daśa-bhūmi, Ten Grounds), should be practiced for any one of the three Asaṃkhyeya-kalpa (Asaṃkhyeya-kalpa, countless eons). Next, the Tri-śikṣā (Tri-śikṣā, Three Learnings: morality, concentration, and wisdom) of the Bodhisattva should be made complete. After completion, it is the Nirvāṇa (Nirvāṇa, Nirvana) of the fruit of learning and Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment). Next, one should attain the order of practicing the ten meanings in this way. In this sequential explanation, all of the Mahāyāna can be completed. This initial statement should be known, the reliance is established as Ālaya-vijñāna (Ālaya-vijñāna, Storehouse Consciousness). The World-Honored One
於何處說此識。及說此識名阿黎耶。如佛世尊阿毗達磨略本偈中說。
此界無始時 一切法依止 若有諸道有 及有得涅槃
阿毗達磨中。復說偈云。
諸法依藏住 一切種子識 故名阿黎耶 我為勝人說
此阿含兩偈證識體及名。云何佛說此識名阿黎耶。一切有生不凈品法。于中隱藏為果故。此識于諸法中隱藏為因故。複次諸眾生藏此識中由取我相故。名阿黎耶識。阿含云。如解節經所說偈。
執持識深細 法種子恒流 于凡我不說 彼物執為我
云何此識或說為阿陀那識。能執持一切有色諸根。一切受生取依止故。何以故。有色諸根此識所執持不壞不失。及至相續後際。又正受生時由能生取陰故。故六道身皆如是取。是取事用識所執持故。說名阿陀那。或說名心。如佛世尊言心意識。意有二種。一能與彼生次第緣依故。先滅識為意。又以識生依止為意。二有染污意。與四煩惱恒相應。一身見。二我慢。三我愛。四無明。此識是余煩惱識依止。此煩惱識由一依止生。由第二染污。由緣塵及次第能分別故。此二名意。云何得知有染污心。若無此心獨行無明則不可說有。與五識相似此法應無。何以故。此五識共一時有自依止。謂眼等諸根。複次意名應無有義。複次無
【現代漢語翻譯】 現代漢語譯本： 佛在何處宣說此識，又說此識名為阿黎耶（ālaya，藏識）？正如佛世尊在《阿毗達磨》（Abhidharma，論藏）略本偈頌中所說： 『此界無始時，一切法依止，若有諸道有，及有得涅槃。』 在《阿毗達磨》中，又說偈頌道： 『諸法依藏住，一切種子識，故名阿黎耶，我為勝人說。』 這兩首阿含經（āgama）的偈頌證明了識的體性和名稱。為何佛說此識名為阿黎耶？因為一切有生、不凈品法，都隱藏在此識中作為果報。此識在諸法中隱藏，作為因緣。再者，眾生藏匿於此識中，由於執取『我』相的緣故，所以名為阿黎耶識。阿含經中說，如《解節經》所說的偈頌： 『執持識深細，法種子恒流，于凡我不說，彼物執為我。』 為何此識有時被稱為阿陀那識（ādanavijñāna，執持識）？因為它能執持一切有色的諸根，一切受生都取它作為依止。為什麼呢？因為有色的諸根由此識所執持，不會壞滅或喪失，乃至相續到最後。又在正受生時，由於它能生起對陰（skandha，五蘊）的執取。所以六道之身都是這樣執取的。這是取事用識所執持的緣故，所以說名為阿陀那。或者說名為心。如佛世尊所說的心、意、識。意有兩種：一是能與彼生起次第緣依的緣故，先滅的識為意。又以識的生起作為依止為意。二是具有染污的意，與四種煩惱恒常相應：一、身見，二、我慢，三、我愛，四、無明。此識是其餘煩惱識的依止。此煩惱識由一個依止而生，由第二個依止而染污，由於緣取塵境以及次第能分別的緣故。這兩種都名為意。如何得知有染污的心？如果沒有此心，單獨生起的無明就不可說有。與五識相似，此法應不存在。為什麼呢？因為這五識共同一時存在，有各自的依止，即眼等諸根。再者，意的名稱應無意義。再者，沒有...
【English Translation】 English version: Where is this consciousness spoken of? And where is this consciousness called Ālaya (storehouse consciousness) spoken of? As the Buddha, the World Honored One, said in the concise verses of the Abhidharma (collection of teachings): 'This realm, without beginning, is the support of all dharmas. If there are paths, and if there is the attainment of Nirvana.' In the Abhidharma, it is also said in verse: 'The dharmas abide, stored within, the consciousness of all seeds. Therefore, it is called Ālaya, I speak for the superior person.' These two verses from the Āgama (scriptures) prove the nature and name of consciousness. Why does the Buddha say this consciousness is called Ālaya? Because all impure dharmas that arise are hidden within it as a result. This consciousness is hidden within all dharmas as a cause. Furthermore, beings are stored in this consciousness because of clinging to the notion of 'self,' hence it is called Ālaya-vijñāna (storehouse consciousness). As the Āgama says, like the verses spoken in the Saṃdhinirmocana Sūtra (Explanation of the Knots Sutra): 'The consciousness that holds is deep and subtle, the seeds of dharma constantly flow. To the ordinary, I do not speak of it, they cling to that thing as self.' Why is this consciousness sometimes called Ādānavijñāna (grasping consciousness)? Because it can grasp all colored sense faculties, and all rebirths take it as their support. Why? Because the colored sense faculties are held by this consciousness, they are not destroyed or lost, and continue until the end. Also, at the moment of rebirth, it gives rise to the grasping of the skandhas (aggregates). Therefore, the bodies of the six realms are grasped in this way. It is because this grasping is held by the functional consciousness that it is called Ādāna. Or it is called mind. As the Buddha, the World Honored One, said: mind, thought, and consciousness. There are two kinds of thought: first, because it can provide the sequential causal condition for their arising, the consciousness that ceases first is thought. Also, the arising of consciousness is taken as the support for thought. Second, there is defiled thought, which is constantly associated with four afflictions: 1. Self-view, 2. Conceit, 3. Self-love, 4. Ignorance. This consciousness is the support of the remaining afflicted consciousnesses. This afflicted consciousness arises from one support, is defiled by the second, and is due to grasping objects and the ability to sequentially discriminate. These two are called thought. How is it known that there is a defiled mind? If there were no such mind, solitary ignorance could not be said to exist. Similar to the five consciousnesses, this dharma should not exist. Why? Because these five consciousnesses exist together at the same time, each having its own support, namely the sense faculties such as the eyes. Furthermore, the name 'thought' should have no meaning. Furthermore, without...
想定滅心定應無有異。何以故。無想定有染污心。所顯滅心定不爾。若不爾此二定應不異。複次于無想天一期。應成無流無失無染污故。于中若無我見及我慢等。複次一切時中起我執遍善惡無記心中。若不如此。但噁心與我執等相應故。我及我所此或得行。于善無記中則不得行。若立二心同時生。無此過失。若立與第六識相應行。有此過失。
無獨行無明 及相似五識 二定無差別 意名無有義 無想無我執 一期生無流 善惡無記中 我執不應起 離污心不有 二與三相違 無此一切處 我執不得生 證見真實義 或障令不起 恒行一切處 名獨行無明
此心染污故無記性攝。恒與四惑相應。譬如色無色界惑。是有覆無記。此二界煩惱奢摩他所藏故。此心恒生不廢尋。第三體離阿黎耶識不可得。是故阿黎耶識成就為意。依此以為種子余識得生。云何此意復說為心。多種熏習種子所聚故。云何于聲聞乘不說此心相及說阿黎耶。阿陀那名微細。境界所攝故。何以故。聲聞人無有勝位為得一切智智。是故於聲聞人離此說。由成就智令本願圓滿。故不為說。諸菩薩應有勝位為得一切智智。故佛為說。何以故。若離此智得無上菩提無有是處。複次此識于聲聞乘由別名如來曾顯。如增
【現代漢語翻譯】 現代漢語譯本 如果說滅盡定（Nirodha-samāpatti，一種高級禪定狀態）和無想定（Asañña-samāpatti，一種禪定狀態）沒有區別，這是不合理的。為什麼呢？因為無想定有染污心（Klista-citta，被煩惱染污的心），而所顯示的滅盡定則不然。如果不是這樣，這兩種禪定狀態就不應該有區別。 再者，在無想天（Asaññasatta，無想有情天）的一期生命中，應該成為無漏（Anāsrava，沒有煩惱）、無失壞、無染污的狀態。如果在其中沒有我見（Satkāya-dṛṣṭi，認為五蘊為我的邪見）以及我慢（Māna，傲慢）等煩惱。 再者，在一切時候生起我執（Ahaṃkāra，對自我的執著）遍及善、惡、無記（Kuśala, Akuśala, Avyākṛta，善、惡、非善非惡）心中。如果不是這樣，僅僅是噁心與我執等相應，那麼我和我所（Atman and Atmaniya，自我和屬於自我的事物）或許可以存在於噁心中，但在善和無記心中則不能存在。如果建立兩個心同時生起，就沒有這個過失。如果立足於與第六識（Manovijñāna，意識）相應而行，就有這個過失。 沒有獨行無明（Moha，癡），以及相似的五識（Pañca Vijñāna，眼、耳、鼻、舌、身識）。兩種禪定沒有差別，意（Manas，意根）這個名稱就沒有意義。無想天中沒有我執，一期生命是無漏的。在善、惡、無記心中，我執不應該生起。離開染污心就沒有無記性，二者與三者（指善、惡、無記三種心）相互矛盾。沒有在一切處，我執就不能生起。證見真實義，或者被障礙導致不生起。恒常在一切處執行，名為獨行無明。 此心（指末那識，Manas）因為染污的緣故屬於無記性。恒常與四種煩惱相應。譬如色法沒有煩惱，是有覆無記（Sāvaraṇāvyākṛta，有覆障的無記）。這兩個界的煩惱被奢摩他（Śamatha，止）所隱藏。此心恒常生起不停止尋伺（Vitarka，粗略的思考）。第三種自體離開阿賴耶識（Ālaya-vijñāna，藏識）是不可得的。因此，阿賴耶識成就為意。依靠這個作為種子，其餘的識才能生起。為什麼這個意又被稱為心（Citta，心）呢？因為多種熏習的種子聚集在一起的緣故。為什麼在聲聞乘（Śrāvakayāna，聲聞乘）中不說此心的相狀以及說阿賴耶和阿陀那（Ādāna-vijñāna，執持識）的名字呢？因為它們是微細的，被境界所攝持的緣故。為什麼呢？因為聲聞人沒有殊勝的地位來獲得一切智智（Sarvākārajñāna，一切種智）。因此，對於聲聞人來說，離開這些不說。由於成就智慧使本來的願望圓滿，所以不為他們說。諸菩薩（Bodhisattva，菩薩）應該有殊勝的地位來獲得一切智智，所以佛為他們說。為什麼呢？如果離開這個智慧而獲得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），是沒有這種道理的。再者，這個識在聲聞乘中通過別的名稱如來（Tathāgata，如來）曾經顯現，例如增...
【English Translation】 English version It would be unreasonable to say that Nirodha-samāpatti (cessation attainment, a high state of Samadhi) and Asañña-samāpatti (non-perception attainment, a state of Samadhi) are no different. Why? Because Asañña-samāpatti has a Klista-citta (defiled mind), while the Nirodha-samāpatti does not. If this were not the case, these two states of Samadhi should not be different. Furthermore, in one lifetime in Asaññasatta (the realm of non-perception), it should become a state of Anāsrava (without outflows), without loss, and without defilement. If there is no Satkāya-dṛṣṭi (self-view, the false view of considering the five aggregates as self) and Māna (arrogance) etc. within it. Furthermore, the arising of Ahaṃkāra (ego-consciousness, the clinging to self) at all times pervades the minds of Kuśala, Akuśala, and Avyākṛta (wholesome, unwholesome, and neutral). If this were not the case, and only the unwholesome mind is associated with Ahaṃkāra, then Atman and Atmaniya (self and what belongs to self) might exist in the unwholesome mind, but not in the wholesome and neutral minds. If two minds are established as arising simultaneously, there is no such fault. If it is based on acting in accordance with the sixth consciousness (Manovijñāna, mind consciousness), there is this fault. There is no solitary Moha (ignorance), and similar five consciousnesses (Pañca Vijñāna, the five sense consciousnesses). There is no difference between the two Samadhis, the name Manas (mind) has no meaning. In the realm of non-perception, there is no self-view, and one lifetime is without outflows. In wholesome, unwholesome, and neutral minds, self-view should not arise. Apart from the defiled mind, there is no neutrality, the two contradict the three (referring to the three types of minds: wholesome, unwholesome, and neutral). Without being in all places, self-view cannot arise. Realizing the true meaning, or being obstructed, prevents it from arising. Constantly operating in all places is called solitary ignorance. This mind (referring to Manas, the mind-basis) belongs to the nature of neutrality because of defilement. It is constantly associated with the four afflictions. For example, form has no affliction, it is Sāvaraṇāvyākṛta (obscured neutral). The afflictions of these two realms are hidden by Śamatha (tranquility). This mind constantly arises without ceasing Vitarka (conceptual thought). The third self-nature is unattainable apart from Ālaya-vijñāna (store consciousness). Therefore, Ālaya-vijñāna becomes the Manas. Relying on this as a seed, the remaining consciousnesses can arise. Why is this Manas also called Citta (mind)? Because the seeds of various habitual tendencies are gathered together. Why are the characteristics of this mind and the names Ālaya and Ādāna-vijñāna (grasping consciousness) not mentioned in the Śrāvakayāna (vehicle of hearers)? Because they are subtle and grasped by the realm. Why? Because the Śrāvakas do not have the superior position to attain Sarvākārajñāna (omniscience). Therefore, for the Śrāvakas, these are not discussed. Because achieving wisdom fulfills the original vows, they are not spoken of to them. Bodhisattvas (enlightening beings) should have the superior position to attain Sarvākārajñāna, so the Buddha speaks of them to them. Why? If one attains Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) apart from this wisdom, there is no such reason. Furthermore, this consciousness has been revealed by another name, Tathāgata (Thus Come One), in the Śrāvakayāna, such as...
一阿含經言。於世間喜樂阿梨耶愛阿黎耶習阿黎耶著阿黎耶為滅阿黎耶。如來說正法。世間樂聽故。屬耳作意欲知生起正勤。方得滅盡阿黎耶。乃至受行如來正法及似法。由如來出世。是第一希有不可思議法。於世間顯現如本識。此如來出世四種功德經。由別義于聲聞乘此識已顯現。複次摩訶僧祇部阿含中。由根本識別名此識顯現。譬如樹依根。彌沙塞部亦以別名說此識。謂窮生死陰。何以故。或色及心有時見相續斷。此心中彼種子無有斷絕。是應知依止阿陀那阿黎耶質多根本識窮生死陰等。由此名小乘中是阿黎耶識已成王路。復有餘師。執心意識此三但名異義同。是義不然。意及識已見義異。當知心義亦應有異。復有餘師。執是如來說世間喜樂阿黎耶如前所說。此中有五取陰說名阿黎耶。復有餘師。執樂受與欲相應說名阿黎耶。復有餘師。執身見說名阿黎耶。如此等諸師迷阿黎耶。由阿含及修得。是故作如是執。由隨小乘教及行。是師所立義不中道理。若有人不迷阿黎耶識。約小乘名成立此識其義最勝。云何最勝。若執取陰名阿黎耶。于惡趣隨一道中一向苦受處於彼受生。此取陰最可惡逆。是取陰中一向非可愛。眾生喜樂不應道理。何以故。彼中眾生恒愿取陰斷絕不生。若是樂受與欲相應。從第四定乃至上界皆無此
【現代漢語翻譯】 現代漢語譯本： 《一阿含經》說：『對於世間的喜樂、阿梨耶愛（Ālaya-rāga，阿賴耶貪）、阿梨耶習（Ālaya-samudaya，阿賴耶集）、阿梨耶著（Ālaya-nikanti，阿賴耶喜）、阿梨耶為滅（Ālaya-nirodha，阿賴耶滅），如來說正法。』因為世間人喜歡聽聞，所以專心傾聽，想要了解（這些）生起的原因，精進修行，才能滅盡阿梨耶。乃至受持奉行如來正法以及相似的法，因為如來出世，這是第一稀有不可思議的法，在世間顯現，如同本識（mūla-vijñāna）。這部《如來出世四種功德經》，通過不同的含義，在聲聞乘中已經顯現了這個識。 其次，摩訶僧祇部（Mahāsaṃghika）的阿含經中，通過根本識（mūla-vijñāna）的名稱來顯現這個識。譬如樹依靠根。彌沙塞部（Mahīśāsaka）也用不同的名稱來說這個識，稱為窮生死陰（bhava-saṃyojana-skandha）。為什麼呢？因為色（rūpa）和心（citta）有時會見到相續斷絕，但這個心中的種子卻沒有斷絕。應該知道，這是依止阿陀那（ādhāna，執持）阿黎耶（ālaya，阿賴耶）質多（citta，心）根本識（mūla-vijñāna）窮生死陰等。因此，可以說在小乘中，阿黎耶識已經成為一條大道。 還有其他一些老師，認為心（citta）、意（manas）、識（vijñāna）這三者只是名稱不同，意義相同。這種說法是不對的。意和識的意義已經看到是不同的，應當知道心的意義也應該有所不同。 還有其他一些老師，認為如來說的世間喜樂阿梨耶，如前面所說，其中有五取陰（pañca-upādānakkhandha）被稱為阿黎耶。還有其他一些老師，認為樂受（sukha-vedanā）與欲（kāma）相應，被稱為阿黎耶。還有其他一些老師，認為身見（satkāya-dṛṣṭi）被稱為阿黎耶。像這些老師都迷惑于阿黎耶，因為（他們）通過阿含經和修行得到（錯誤的理解），所以作出這樣的執著。由於隨順小乘的教義和修行，這些老師所立的義理不合中道。如果有人不迷惑于阿黎耶識，從小乘的名稱來成立這個識，那麼這個意義才是最殊勝的。怎樣才是最殊勝的呢？如果執取五取陰名為阿黎耶，那麼在惡趣（durgati）的任何一道中，都只有苦受（duḥkha-vedanā），處於那種苦受之中。這個五取陰是最可惡的，在這個五取陰中，沒有什麼是可愛的，眾生喜樂是不合道理的。為什麼呢？因為其中的眾生總是希望五取陰斷絕，不再產生。如果是樂受與欲相應，那麼從第四禪（caturtha-dhyāna）乃至上界（ūrdhva-bhava）都沒有這些。
English version: The Ekottara Āgama states: 'Regarding worldly joy, Ālaya-rāga (Ālaya-attachment), Ālaya-samudaya (Ālaya-arising), Ālaya-nikanti (Ālaya-delight), Ālaya-nirodha (Ālaya-cessation), the Tathāgata teaches the Dharma.' Because worldly people like to listen, they attentively listen, wanting to understand the causes of their arising, diligently practicing to extinguish Ālaya. Even upholding and practicing the Tathāgata's true Dharma and similar teachings, because the Tathāgata appears in the world, this is the first rare and inconceivable Dharma, manifested in the world, like the mūla-vijñāna (root consciousness). This Sūtra on the Four Merits of the Tathāgata's Appearance in the World, through different meanings, has already revealed this consciousness in the Śrāvakayāna. Furthermore, in the Āgama of the Mahāsaṃghika school, this consciousness is revealed by the name mūla-vijñāna (root consciousness). For example, a tree relies on its root. The Mahīśāsaka school also speaks of this consciousness with a different name, calling it bhava-saṃyojana-skandha (the aggregates that bind to existence). Why? Because rūpa (form) and citta (mind) sometimes appear to be continuously cut off, but the seeds in this mind are not severed. It should be known that this relies on ādhāna (retention), ālaya (Ālaya), citta (mind), mūla-vijñāna (root consciousness), bhava-saṃyojana-skandha, etc. Therefore, it can be said that in the Hīnayāna, the Ālaya-vijñāna has become a major path. There are also other teachers who hold that citta (mind), manas (intellect), and vijñāna (consciousness) are merely different names with the same meaning. This view is incorrect. The meanings of manas and vijñāna have already been seen as different, and it should be known that the meaning of citta should also be different. There are also other teachers who hold that the worldly joy and Ālaya spoken of by the Tathāgata, as mentioned earlier, include the pañca-upādānakkhandha (five aggregates of clinging) called Ālaya. There are also other teachers who hold that sukha-vedanā (pleasant feeling) associated with kāma (desire) is called Ālaya. There are also other teachers who hold that satkāya-dṛṣṭi (belief in a self) is called Ālaya. Such teachers are confused about Ālaya because they have obtained (incorrect understanding) through the Āgamas and practice, and therefore make such attachments. Because they follow the teachings and practices of the Hīnayāna, the doctrines established by these teachers are not in accordance with the Middle Way. If someone is not confused about the Ālaya-vijñāna and establishes this consciousness from the name of the Hīnayāna, then this meaning is the most excellent. How is it the most excellent? If the pañca-upādānakkhandha (five aggregates of clinging) are taken as Ālaya, then in any of the evil destinies (durgati), there is only duḥkha-vedanā (suffering feeling), and one is situated in that suffering. These five aggregates of clinging are the most detestable, and there is nothing lovable in these five aggregates of clinging. It is unreasonable for sentient beings to rejoice in them. Why? Because the sentient beings in them always wish for the five aggregates of clinging to be cut off and no longer arise. If it is sukha-vedanā (pleasant feeling) associated with kāma (desire), then from the fourth dhyāna (caturtha-dhyāna) up to the higher realms (ūrdhva-bhava), these do not exist.
【English Translation】 English translation line 1 English translation line 2
受。若人已得此受。由求得上界則生厭惡。是故眾生於中喜樂不稱道理。若是身見正法內人。信樂無我非其所愛。于中不生喜樂。此阿黎耶識眾生心執為自內我。若生一向苦受道中。其愿苦陰永滅不起。阿黎耶識我愛所縛故。不曾愿樂滅除自我。從第四定以上受生眾生。雖復不樂有欲樂受。于阿黎耶識中是自我愛隨逐不離。複次正法內人。雖復愿樂無我違逆身見。于阿黎耶識中亦有自我愛。以阿黎耶名安立。此識則為最勝。是名成立阿黎耶別名。
相品第二
複次成立此識相云何可見。此相略說有三種。一立自相。二立因相。三立果相。立自相者。依一切不凈品法習氣。為彼得生攝持種子依器。是名自相。立因相者。此一切種子識。為生不凈品法恒起為因。是名因相。立果相者。此識因種種不凈品法無始習氣方乃得生。是名果相。何法名習氣。此習氣名欲顯何義。此法與彼相應共生共滅。后變為彼生因。此即所顯之義。譬如於麻以華熏習。麻與花同時生滅。彼數數生為麻香生因。若人有欲等行。有欲等習氣。是心與欲等同生同滅。彼數數生為心變異生因。若多聞人有多聞習氣。數思所聞共心生滅。彼數數生為心明瞭生因。由此熏習得堅住故。故說此人為能持法。于阿黎耶識應知如此道理。此染污種子與阿
【現代漢語翻譯】 現代漢語譯本：感受。如果有人已經獲得了這種感受，因為追求更高級的境界而對此生起厭惡。因此，眾生在這種感受中喜樂是不合道理的。如果是具有身見的正法修行者，信奉和喜愛無我，就不會喜愛這種感受，也不會從中生起喜樂。這個阿黎耶識（Alaya-vijñana，藏識）被眾生的心執著為內在的自我。如果生於一味苦受的道中，他們會希望苦陰（duhkha-skandha，苦蘊）永遠滅除不再生起。但是阿黎耶識被我愛所束縛，所以不曾希望滅除自我。從第四禪定以上受生的眾生，即使不再喜愛慾樂的感受，在阿黎耶識中仍然有自我愛隨逐不離。此外，正法修行者，即使希望無我以違逆身見，在阿黎耶識中仍然存在自我愛。以阿黎耶之名安立，此識則為最殊勝。這被稱為成立阿黎耶的別名。
相品第二
再次成立此識的相是什麼樣的？此相略說有三種：一是建立自相，二是建立因相，三是建立果相。建立自相，是依一切不凈品法（asubha，不凈）的習氣（vasana，熏習），作為它們得生和攝持種子的所依之器，這稱為自相。建立因相，是這個一切種子識（sarva-bijaka-vijnana，一切種子識）作為生起不凈品法的恒常生起之因，這稱為因相。建立果相，是此識因為種種不凈品法的無始習氣才得以產生，這稱為果相。什麼法稱為習氣？此習氣之名想要顯示什麼意義？這種法與彼法相應，共同生起共同滅去，之後轉變為彼法生起的原因，這就是想要顯示的意義。譬如用花熏麻，麻與花同時生滅，它們數數生起成為麻產生香味的原因。如果人有貪慾等行為，就有貪慾等的習氣，是心與貪慾等同生同滅，它們數數生起成為心變異的原因。如果博聞強記的人有多聞的習氣，數數思量所聽聞的法與心共同生滅，它們數數生起成為心明瞭的原因。由於這種熏習而得到堅固安住，所以說這個人能夠持法。對於阿黎耶識，應當知道這樣的道理。這種染污的種子與阿黎耶識...
【English Translation】 English version: Feeling. If someone has already attained this feeling, they develop aversion due to seeking higher realms. Therefore, beings delighting in this feeling is unreasonable. If someone within the true Dharma possesses the view of self (satkaya-drsti, personality view), they believe in and delight in no-self (anatta, no-self), which is not what they love. They do not generate joy or delight in it. This Alaya-vijñana (storehouse consciousness) is clung to by beings' minds as their inner self. If born in a path of purely painful feeling, they would wish for the aggregate of suffering (duhkha-skandha, aggregate of suffering) to be extinguished forever and not arise again. However, the Alaya-vijñana is bound by love of self, so it never wishes to eliminate the self. Beings born from the fourth dhyana (meditative absorption) upwards, although they no longer delight in sensual pleasures, still have love of self in the Alaya-vijñana that follows them without separation. Furthermore, practitioners of the true Dharma, even if they wish for no-self to contradict the view of self, still have love of self in the Alaya-vijñana. By establishing the name Alaya, this consciousness is considered the most supreme. This is called establishing the distinct name of Alaya.
Chapter Two on Characteristics
Furthermore, how can the characteristics of this consciousness be established? These characteristics can be briefly described in three ways: first, establishing its self-characteristic; second, establishing its causal characteristic; and third, establishing its resultant characteristic. Establishing its self-characteristic means that it relies on the habit-energies (vasana, habitual tendencies) of all impure (asubha, impure) phenomena as the dependent vessel for their arising and the holding of their seeds. This is called its self-characteristic. Establishing its causal characteristic means that this all-seed consciousness (sarva-bijaka-vijnana, all-seed consciousness) constantly arises as the cause for the arising of impure phenomena. This is called its causal characteristic. Establishing its resultant characteristic means that this consciousness arises because of the beginningless habit-energies of various impure phenomena. This is called its resultant characteristic. What phenomena are called habit-energies? What meaning is intended to be shown by the name 'habit-energy'? This phenomenon corresponds with that phenomenon, arising and ceasing together, and later transforming into the cause for that phenomenon to arise. This is the meaning intended to be shown. For example, when flax is scented with flowers, the flax and flowers arise and cease simultaneously. Their repeated arising becomes the cause for the flax to produce fragrance. If a person has actions of desire, etc., they have habit-energies of desire, etc. The mind arises and ceases together with desire, etc. Their repeated arising becomes the cause for the mind to change. If a learned person has habit-energies of learning, they repeatedly contemplate what they have heard, arising and ceasing together with the mind. Their repeated arising becomes the cause for the mind to become clear. Because of this habituation, they attain firm abiding, so it is said that this person is able to uphold the Dharma. The same principle should be understood for the Alaya-vijñana. These defiled seeds and the Alaya-vijñana...
黎耶識同異云何。不由別物體故異如此和合雖難分別而非不異。阿黍耶識如此而生。熏習生時有功能勝異。說名一切種子。
云何阿黎耶識與染污一時更互為因。譬如燈光與燈炷。生及燒燃一時更互為因。又如蘆束一時相依持故得住立。應知本識與能熏習更互為因。其義亦爾。如識為染污法因。染污法為識因。何以故。離此二法異因不可得故。
云何熏習不異不多種。而能為有異多種諸法作生因。譬如多縷結衣衣無多色。若入染器後於衣上種種相貌方得顯現。如此阿黎耶識種種諸法所熏熏時一性無有多種。若生果染器現前。則有不可數種類相貌。于阿黎耶識顯現此緣生。于大乘最微細甚深。若略說有二種緣生。一分別自性。二分別愛非愛。依止阿黎耶識諸法生起。是名分別自性緣生。由分別種種法因緣自性故。復有十二分緣生。是名分別愛非愛。于善惡道分別愛非愛。生種種異因故。若人于阿黎耶識迷第一緣生。或執自性是生死因。或執宿作。或執自在變化。或執八自在我。或執無因。若迷第二緣生。執我作者受者。譬如眾多生盲人不曾見象。有人示之令彼觸證。有諸盲人。或觸其鼻。或觸其牙。或觸其耳。或觸其腳。或觸其尾。或觸其脊等。有人問之象為何相。盲人答云。像如犁柄。或說如杵。或說如
【現代漢語翻譯】 現代漢語譯本： 阿黎耶識（Ālaya-vijñāna，藏識）的相同和不同之處是什麼？因為不是不同的物體，所以是不同的，就像這種結合雖然難以區分，但並非沒有不同。阿黎耶識就是這樣產生的。在熏習產生時，具有殊勝的功能，被稱為一切種子。
阿黎耶識如何與染污同時相互為因？譬如燈光與燈芯，生起和燃燒同時相互為因。又如蘆葦捆，同時相互依靠才能站立。應該知道本識與能熏習相互為因，道理也是這樣。就像識是染污法的因，染污法是識的因。為什麼呢？因為離開這兩種法，就無法找到其他的因。
熏習如何不是不同的、不是多種的，卻能作為產生各種不同法的因？譬如用多股線結成的衣服，衣服本身沒有多種顏色。如果放入染缸后，各種不同的顏色才會顯現在衣服上。同樣，阿黎耶識被各種法熏習時，其自性是單一的，沒有多種。如果產生果報的染缸顯現，就會有無數種類的相貌在阿黎耶識中顯現。這種緣起，在大乘中是最微細、最深奧的。如果簡略地說，有兩種緣起：一是分別自性，二是分別愛與非愛。依靠阿黎耶識，諸法生起，這叫做分別自性緣起，因為分別種種法的因緣自性。還有十二分緣起，這叫做分別愛非愛，在善惡道中分別愛與非愛，產生種種不同的因。如果有人對阿黎耶識的第一種緣起迷惑，或者執著自性是生死的原因，或者執著宿命，或者執著自在變化，或者執著八自在的我，或者執著無因。如果對第二種緣起迷惑，就執著我是作者和受者。譬如許多天生的盲人沒有見過大象，有人引導他們去觸控。有的盲人觸控到象鼻，有的觸控到象牙，有的觸控到象耳，有的觸控到象腳，有的觸控到象尾，有的觸控到象背等等。有人問他們大象是什麼樣子，盲人回答說：大象像犁柄，或者說像杵，或者說像...
English version: What are the similarities and differences of Ālaya-vijñāna (storehouse consciousness)? Because it is not a separate object, it is different, just like this combination, although difficult to distinguish, is not without difference. Ālaya-vijñāna arises in this way. When conditioning arises, it has superior functions and is called the seed of everything.
How do Ālaya-vijñāna and defilement mutually cause each other simultaneously? For example, the light of a lamp and the wick, arising and burning, mutually cause each other simultaneously. Also, like a bundle of reeds, they stand because they rely on each other simultaneously. It should be known that the fundamental consciousness and the conditioning mutually cause each other, and the principle is the same. Just as consciousness is the cause of defiled dharmas, and defiled dharmas are the cause of consciousness. Why? Because apart from these two dharmas, no other cause can be found.
How can conditioning, which is not different and not multiple, be the cause of the arising of various different dharmas? For example, a garment woven from many threads does not have many colors in itself. If it is placed in a dye vat, various different colors will appear on the garment. Similarly, when Ālaya-vijñāna is conditioned by various dharmas, its nature is singular and not multiple. If the dye vat that produces karmic results appears, countless kinds of appearances will manifest in Ālaya-vijñāna. This dependent origination, in Mahayana, is the most subtle and profound. Briefly speaking, there are two kinds of dependent origination: first, the discrimination of self-nature; second, the discrimination of love and non-love. Relying on Ālaya-vijñāna, dharmas arise, and this is called the dependent origination of discriminating self-nature, because it discriminates the causal nature of various dharmas. There is also the dependent origination of twelve divisions, which is called the discrimination of love and non-love, in the paths of good and evil, discriminating love and non-love, producing various different causes. If someone is confused about the first kind of dependent origination of Ālaya-vijñāna, they either cling to self-nature as the cause of birth and death, or cling to fate, or cling to spontaneous transformation, or cling to the 'I' of the eight autonomies, or cling to no cause. If they are confused about the second kind of dependent origination, they cling to 'I' as the doer and receiver. For example, many people born blind have never seen an elephant, and someone guides them to touch it. 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, and so on. Someone asks them what an elephant looks like, and the blind people answer: the elephant is like a plow handle, or like a pestle, or like...
【English Translation】 English version: What are the similarities and differences of Ālaya-vijñāna (storehouse consciousness)? Because it is not a separate object, it is different, just like this combination, although difficult to distinguish, is not without difference. Ālaya-vijñāna arises in this way. When conditioning arises, it has superior functions and is called the seed of everything.
How do Ālaya-vijñāna and defilement mutually cause each other simultaneously? For example, the light of a lamp and the wick, arising and burning, mutually cause each other simultaneously. Also, like a bundle of reeds, they stand because they rely on each other simultaneously. It should be known that the fundamental consciousness and the conditioning mutually cause each other, and the principle is the same. Just as consciousness is the cause of defiled dharmas, and defiled dharmas are the cause of consciousness. Why? Because apart from these two dharmas, no other cause can be found.
How can conditioning, which is not different and not multiple, be the cause of the arising of various different dharmas? For example, a garment woven from many threads does not have many colors in itself. If it is placed in a dye vat, various different colors will appear on the garment. Similarly, when Ālaya-vijñāna is conditioned by various dharmas, its nature is singular and not multiple. If the dye vat that produces karmic results appears, countless kinds of appearances will manifest in Ālaya-vijñāna. This dependent origination, in Mahayana, is the most subtle and profound. Briefly speaking, there are two kinds of dependent origination: first, the discrimination of self-nature; second, the discrimination of love and non-love. Relying on Ālaya-vijñāna, dharmas arise, and this is called the dependent origination of discriminating self-nature, because it discriminates the causal nature of various dharmas. There is also the dependent origination of twelve divisions, which is called the discrimination of love and non-love, in the paths of good and evil, discriminating love and non-love, producing various different causes. If someone is confused about the first kind of dependent origination of Ālaya-vijñāna, they either cling to self-nature as the cause of birth and death, or cling to fate, or cling to spontaneous transformation, or cling to the 'I' of the eight autonomies, or cling to no cause. If they are confused about the second kind of dependent origination, they cling to 'I' as the doer and receiver. For example, many people born blind have never seen an elephant, and someone guides them to touch it. 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, and so on. Someone asks them what an elephant looks like, and the blind people answer: the elephant is like a plow handle, or like a pestle, or like...
箕。或說如臼。或說如帚。或說如山石。若人不了二種緣生。無明生盲或說自性為因。或說宿作。或說自在變化。或說八自在我。或說無因。或說作者受者。由不了阿黎耶識體相及因果相。如彼生盲不識象體相作種種異說。若略說阿黎耶識體相。是果報識。是一切種子。由此識攝一切三界身一切六道四生。皆盡為顯此義故。說偈言。
外內不明瞭 於二但假名 及真實一切 種子有六種 唸唸滅俱有 隨逐至治際 決定觀因緣 如引顯自果 堅無記可熏 與能熏相應 若異不可熏 說是熏體相 六識無相應 三差別相違 二念不俱有 餘生例應爾 此外內種子 能生及引因 枯喪猶相續 然後方滅盡 譬如外種子 內種子不爾
此義以二偈顯之。
于外無熏習 種子內不然 聞等無熏習 果生非道理 已作及未作 失得並相違 由內外得成 是故內有熏
所餘識異阿黎耶識。謂生起識。一切生處及道應知。是名受用識。如中邊論偈說。
一說名緣識 二說名受識 了受名分別 起行等心法
此二識更互為因。如大乘阿毗達磨偈說。
諸法于識藏 識於法亦爾 此二互為因 亦恒互為果
若於第一緣
生中。諸法與識更互為因緣。于第二緣生中。諸法是何緣。是增上緣。複次幾緣能生六識。有三緣。謂增上緣所緣緣。次第緣。如此三緣生。一窮生死緣生。二愛憎道緣生。三受用緣生。具足四緣。
引證品第三
此阿黎耶識已成立。由眾名及體相。云何得知阿黎耶識。以如是等眾名故。如來說體相亦爾。不說生起識。若離此名相所立阿黎耶識不凈品凈品等皆不成就。煩惱不凈品。業不凈品。生不凈品。世間凈品。出世凈品等。皆不成就。云何煩惱不凈品不成就。根本煩惱及少分煩惱所作熏習種子。於六識不得成就。何以故。眼識與欲等大小二惑俱起俱滅。此眼識是惑所熏成立種子。余識不爾。是眼識已滅。或余識間起。熏習及熏習依止皆不可得。眼識前時已謝現無有體。或余識所間從已滅無法。有欲俱生不得成就。譬如從過去已滅盡業果報不得生。複次眼識與欲等或俱時生起熏習不成。何以故。此種子不得住于欲中。以欲依止識故。又欲相續不堅住故。此欲于余識亦無熏習。依止別異故所餘諸識無俱起俱滅故。同類與同類不得相熏。以無一時共生滅故。是故眼識不為欲等大小諸惑所熏。亦不為同類識所熏。如此思量眼識。所餘諸識亦應如此思量。複次若眾生從無想天已上退墮。受地獄生大小惑所染初識
【現代漢語翻譯】 現代漢語譯本：在生命之中，諸法（一切事物）與識（意識）相互作為因緣（條件）。在第二緣生（第二次條件產生）中，諸法是什麼緣？是增上緣（主要條件）。此外，有幾種緣能夠產生六識（眼識、耳識、鼻識、舌識、身識、意識）？有三種緣，即增上緣、所緣緣（對像條件）、次第緣（連續條件）。這三種緣產生：一是窮生死緣生（導致生死輪迴的條件產生），二是愛憎道緣生（由愛和憎恨產生的道路條件），三是受用緣生（由感受和利用產生的條件）。具備這四種緣。
引證品第三
此阿黎耶識（Alaya-識，又稱阿賴耶識，藏識，含藏識，為瑜伽行學派所提出的八識中的第八識，被認為是儲存所有經驗的場所）已經成立，通過眾多名稱和體相（本質特徵）。如何得知阿黎耶識？因為有這些名稱。如來說體相也是如此。如果不說生起識（產生意識），如果離開了這些名稱和體相所建立的阿黎耶識，不凈品（不純凈的方面）和凈品（純凈的方面）等都不能成立。煩惱不凈品（煩惱的不純凈方面），業不凈品（業的不純凈方面），生不凈品（生命的不純凈方面），世間凈品（世間的純凈方面），出世凈品（超越世間的純凈方面）等，都不能成立。為什麼煩惱不凈品不能成立？根本煩惱（貪、嗔、癡等）以及少分煩惱所產生的熏習種子（影響的潛在力量），在六識中不能成立。為什麼呢？眼識（視覺意識）與欲（慾望）等大小二惑（兩種迷惑）同時生起同時滅去。這個眼識是被迷惑所薰染而成立的種子。其他的識不是這樣。這個眼識已經滅去，或者其他的識在中間生起，熏習以及熏習的依止（基礎）都不可得。眼識在之前已經消逝，現在沒有實體。或者其他的識所間隔，從已經滅去的法（事物）中，有慾望同時生起不能成立。譬如從過去已經滅盡的業（行為）果報不能產生。此外，眼識與慾望等或者同時生起，熏習不能成立。為什麼呢？這個種子不能停留在慾望之中，因為慾望依賴於識。而且慾望的相續（連續性）不堅固。這個慾望對於其他的識也沒有熏習，因為依止不同。其餘的識沒有同時生起同時滅去，同類與同類不能互相薰染，因為沒有一時共同生滅。所以眼識不被慾望等大小諸惑所薰染，也不被同類識所薰染。如此思量眼識，其餘的識也應該如此思量。此外，如果眾生從無想天（沒有思想的禪定境界）以上退墮，受到地獄生命的大小迷惑所染污的最初的識
【English Translation】 English version: In life, all Dharmas (phenomena) and consciousness mutually act as causes and conditions. In the second arising of conditions, what kind of condition are the Dharmas? They are the Adhipati-pratyaya (dominant condition). Furthermore, how many conditions can give rise to the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness)? There are three conditions, namely Adhipati-pratyaya, Alambana-pratyaya (object-condition), and Samanantara-pratyaya (contiguous condition). These three conditions give rise to: first, the conditions that lead to the cycle of birth and death; second, the conditions that arise from love and hatred; and third, the conditions that arise from experience and utilization. These four conditions are complete.
Chapter 3: Proofs
This Alaya-vijnana (Alaya-consciousness, also known as the storehouse consciousness, the eighth consciousness in the Yogacara school, considered the repository of all experiences) has been established through numerous names and characteristics. How can we know the Alaya-vijnana? Because of these names. The Tathagata (Buddha) also speaks of its characteristics in this way. If the arising of consciousness is not spoken of, if the Alaya-vijnana established by these names and characteristics is absent, then the impure aspects and pure aspects cannot be established. The impure aspect of afflictions, the impure aspect of karma, the impure aspect of birth, the pure aspect of the mundane, and the pure aspect of the supramundane cannot be established. Why can't the impure aspect of afflictions be established? The seeds of influence produced by the fundamental afflictions (greed, hatred, delusion, etc.) and minor afflictions cannot be established in the six consciousnesses. Why? The eye-consciousness (visual consciousness) arises and ceases simultaneously with desires and other major and minor delusions. This eye-consciousness is a seed established by being influenced by delusion. The other consciousnesses are not like this. This eye-consciousness has already ceased, or other consciousnesses arise in between, so the influence and the basis of the influence are unattainable. The eye-consciousness has passed away in the past and has no present entity. Or, separated by other consciousnesses, the simultaneous arising of desire from a Dharma (phenomenon) that has already ceased cannot be established. For example, the karmic retribution from past deeds that have already been exhausted cannot arise. Furthermore, the eye-consciousness and desires arise simultaneously, so the influence cannot be established. Why? This seed cannot remain in desire because desire depends on consciousness. Moreover, the continuity of desire is not firm. This desire has no influence on the other consciousnesses because the basis is different. The remaining consciousnesses do not arise and cease simultaneously, so similar types cannot influence each other because they do not arise and cease together at the same time. Therefore, the eye-consciousness is not influenced by desires and other major and minor delusions, nor is it influenced by similar consciousnesses. Considering the eye-consciousness in this way, the remaining consciousnesses should also be considered in the same way. Furthermore, if beings fall from the Realm of Non-Perception (a state of meditative absorption without thought), the initial consciousness that is defiled by the major and minor delusions of the lower realms of existence
。此識生時應無種子。何以故。此惑熏習與依止。並已過去滅無餘故。複次或對治識已生。所餘世間諸識皆已滅盡。若無阿黎耶識。此對治識共小大惑種子俱在。此義不成。何以故。自性解脫故。無流心與惑不得俱起俱滅故。複次后時出觀正起世間心。諸惑熏習久已謝滅。有流意識無有種子生應得成。是故離阿黎耶識。煩惱染污則不得成。複次業染污云何不得成。緣行生識分無得成義。若無此義緣取生有亦無成義。故業染污不成。複次云何生染污此義不成。結生不成故。若人于不靜地退墮。心正在中陰起染污意識方得受生。此有染污識于中陰中滅。是識托柯羅邏。于母胎中變合受生。若但意識變成柯羅邏等依止。此意識于母胎中有別意識起。無如此義。于母胎中二種意識一時俱起。無此義故。已變異意識不可成立。為意識依止不清凈故。長時緣境故。所緣境不可知故。若此意識已變異。是時意識成柯羅邏。為此識是一切法種子為依止。此識生余識。為一切法種子。若汝執已變異識名一切種子識。即是阿黎耶識。汝自以別名成立謂為意識。若汝執能依止識。是一切種子識。是故此識由依止成他因。此所依止識。若非一切種子識能依止。名一切種子識。是義不成。是故此識託生變異成柯羅邏。非是意識。但是果報。亦是一
切種子。此義得成。複次若眾生已託生。能執持所餘色根。離果報識則不可得。何以故。所餘諸識定別有依止不久堅住。若此色根無執持識。亦不得成。複次此識及名色更互相依。譬如蘆束相依俱起。此識不成。複次若離果報識。一切求生已生眾生識食不成。何以故若離果報識。眼識等中隨有一識。於三界中受生眾生。為作食事不見有能故。若人從此生捨命生上靜地。由散動染污意識。于彼受生是染污散動識。于靜地中離果報識有餘種子。此義不成。複次若眾生生無色界。離一切種子果報識。若生染污心及善心則無種子。並依止染污及善二識皆不得成。于無色界若起無流心。所餘世間心已滅盡。便應棄於此道。若眾生生非想非非想中。起不用處心及無流心。即舍二處。何以故。無流心是出世心故。非想非非想道非其依止。不用處道亦非依止。直趣涅槃亦非依止。複次若人已作善業及以惡業。正舍壽命離阿黎耶識。或上或下次第依止冷觸不應得成。是故生染污離一切種子果報識不可得立。云何世間凈品不成。若眾生未離欲欲界。未得色界心先起欲界善心。求離欲欲界。修行觀心。此欲界加行心與色界心。不俱起俱滅故非所熏。是故欲界善心。非是色界善心種子。過去色界心無量餘生及別心所隔。后時不可立為靜識種子。
已無有故。是故此義得成謂色界靜心一切種子果報識。次第傳來立為因緣。此加行善心立為增上緣。如此於一切離欲地中。是義應知。如此世間清凈品義。離一切種子果報識。則不可立。云何出世凈品離阿黎耶識不可得立。佛世尊說。從聞他音及自正思惟。由此二因正見得生。此聞他音及正思惟。不能熏耳識及意識。或耳意二識何以故。若人如聞而解及正思惟法。爾時耳識不得生。意識亦不得生。以余散動分別識所聞故。若與正思惟相應生。此意識久已謝滅。聞所熏共熏習已無。云何后時以前識為種子后識得生。複次世間心與正思惟相應。出世凈心與正見相應。無時得共生共滅。是故此世心非關凈心所熏。既無熏習。不應得成出世種子。是故若離一切種子果報識。出世凈心亦不得成。何以故。此中聞思熏習無有義能攝出世熏習種子。云何一切種子果報識成不凈品因。若能作染濁對治出世凈心因。此出世心昔來未曾生。習是故定無熏習若無熏習。此出世心從何因生。汝今應答。最清凈法界所流正聞熏習為種子故。出世心得生此聞慧熏習為與阿黎耶識同性為不同性。若是阿黎耶識性。云何能成此識對治種子。若不同性。此聞慧種子以何法為依止至諸佛無上菩提位是聞慧熏習生隨在一依止處。此中共果報識俱生。譬如水乳。
【現代漢語翻譯】 現代漢語譯本 已無有故。因此，這個道理成立，稱為『靜心一切種子果報識』（指一種清凈的心識，包含所有善惡種子的業報）。次第相傳，建立為因緣。這加行善心建立為增上緣。像這樣，在一切離欲地中，這個道理應該瞭解。像這樣，世間的清凈品義，離開一切種子果報識，就不能成立。 那麼，出世間的清凈品義，離開阿黎耶識（ālaya-vijñāna，藏識，第八識，儲存一切種子）就不能成立嗎？佛世尊說：『從聽聞他人言教以及自己正確的思考，由此二因，正見得以產生。』這聽聞他人言教以及正確的思考，不能熏習耳識和意識，或者耳識和意識兩者都不能熏習。為什麼呢？如果有人如實聽聞並理解，以及正確地思考佛法，那時耳識不會生起，意識也不會生起，因為被其他散亂分別的識所聽聞。如果與正確的思考相應而生，這意識早就已經謝滅。聽聞所熏習的共同熏習已經沒有了。為什麼後來以前識為種子，后識能夠生起呢？ 再者，世間心與正確的思考相應，出世間的清凈心與正見相應，沒有同時生起同時滅去的時候。因此，這世間心與清凈心無關，不能被清凈心所熏習。既然沒有熏習，就不應該能成為出世間的種子。因此，如果離開一切種子果報識，出世間的清凈心也不能成就。為什麼呢？因為這其中聽聞和思考的熏習，沒有能力攝取出世間熏習的種子。 那麼，一切種子果報識如何成為不凈品（不清凈的法）的因呢？如果能作為染濁的對治，成為出世間清凈心的因，這出世間心過去從來沒有生起過，習氣，所以一定沒有熏習。如果沒有熏習，這出世間心從什麼因生起呢？你現在應該回答。因為最清凈的法界所流出的正聞熏習作為種子，出世間心才能生起。這聽聞智慧的熏習，是與阿黎耶識同性，還是不同性？如果是阿黎耶識的性質，如何能成為這個識的對治種子？如果不同性，這聽聞智慧的種子以什麼法為依止，直到諸佛無上菩提的果位？這聽聞智慧的熏習生起，無論依止在哪裡，都與共同的果報識一起生起，譬如水和乳混合在一起。
【English Translation】 English version There is no reason for it to be otherwise. Therefore, this meaning is established and called 『Still Mind, All Seeds, Resultant Consciousness』 (referring to a pure consciousness containing the karmic results of all good and bad seeds). It is transmitted sequentially and established as the cause and condition. This effort of virtuous mind is established as the dominant condition. Thus, in all desire-free realms, this meaning should be understood. Thus, the meaning of worldly purity cannot be established without the 『All Seeds, Resultant Consciousness.』 Then, can the meaning of supramundane purity not be established without the Ālaya-vijñāna (storehouse consciousness, the eighth consciousness, storing all seeds)? The Buddha, the World Honored One, said: 『From hearing the teachings of others and from one's own correct contemplation, right view arises from these two causes.』 This hearing of the teachings of others and correct contemplation cannot influence the ear consciousness and the mind consciousness, or both the ear and mind consciousnesses. Why? If someone truly hears and understands, and correctly contemplates the Dharma, then the ear consciousness will not arise, nor will the mind consciousness, because it is heard by other distracted and discriminating consciousnesses. If it arises in accordance with correct contemplation, this mind consciousness has long since ceased. The shared influence of what is heard is already gone. Why can the later consciousness arise from the former consciousness as a seed? Furthermore, the worldly mind corresponds to correct contemplation, and the supramundane pure mind corresponds to right view. There is no time when they arise and cease together. Therefore, this worldly mind is unrelated to the pure mind and cannot be influenced by the pure mind. Since there is no influence, it should not be able to become a supramundane seed. Therefore, if one is separated from the 『All Seeds, Resultant Consciousness,』 the supramundane pure mind cannot be achieved. Why? Because the influence of hearing and thinking in this context has no ability to gather the seeds of supramundane influence. Then, how does the 『All Seeds, Resultant Consciousness』 become the cause of impure qualities (impure dharmas)? If it can act as an antidote to defilement and turbidity, becoming the cause of the supramundane pure mind, this supramundane mind has never arisen in the past, so there is definitely no influence. If there is no influence, from what cause does this supramundane mind arise? You should answer now. Because the right hearing influence flowing from the most pure Dharma realm serves as the seed, the supramundane mind can arise. Is this influence of hearing wisdom of the same nature as the Ālaya-vijñāna, or of a different nature? If it is of the nature of the Ālaya-vijñāna, how can it become the antidote seed for this consciousness? If it is of a different nature, upon what Dharma does this seed of hearing wisdom rely until the fruit of the unsurpassed Bodhi of all Buddhas? This influence of hearing wisdom arises, and wherever it relies, it arises together with the common resultant consciousness, like water and milk mixed together.
此聞熏習即非本識。已成此識對治種子。故此中依下品熏習中品熏習生。依中品熏習上品熏習生。何以故。數數加行聞思修故。是聞熏習若下中上品應知是法身種子。由對治阿黎耶識生。是故不入阿黎耶性攝。出世最清凈法界流出故。雖復世間法成出世心。何以故。此種子出世凈心未起時一切上心。惑對治一切惡道生。對治一切惡行朽壞。對治能引相續令生。是處隨順逢事諸佛菩薩。此聞熏習雖是世間法初修觀菩薩所得。應知此法屬法身攝。若聲聞獨覺所得屬解脫身攝。此聞熏習非阿黎耶識。屬法身及解脫身攝。如是如是從下中上次第漸增。如是如是果報識次第漸減。依止即轉若依止一向轉。是有種子果報識即無種子一切皆盡。若本識與非本識共起共滅。猶如水乳和合。云何本識滅非本識不滅。譬如於水鵝所飲乳猶如世間離欲時。不靜地熏習滅。靜地熏習增世間轉依義得成。出世轉依亦爾。若人入滅心定。由說識不離身。是故果報識于定中應成不離身。何以故。滅心定非此識對治故。云何知然。若從此定出識不應更生。何以故。此果報識相續已斷。若離託生時不復得生。若人說滅心定有心。此人所說則不成心。何以故定義不成故。解相及境不可得故。與善根相應過故。與惡及無記不相應故。想及受生起過故。於三和合
【現代漢語翻譯】 現代漢語譯本 此聞熏習並非本識（alaya-vijñana，阿賴耶識）。它已經成為對治此識的種子。因此，這裡依據下品熏習產生中品熏習，依據中品熏習產生上品熏習。為什麼呢？因為數數（屢次）地進行加行（努力）、聞（聽聞）、思（思考）、修（修行）。這聞熏習，無論是下品、中品還是上品，都應當知道是法身（dharma-kaya）的種子。由於對治阿黎耶識而生起，所以不屬於阿黎耶識的性質所攝。因為它從出世間最清凈的法界流出。即使是世間法，也能成就出世間的心。為什麼呢？因為此種子在出世間清凈心尚未生起時，能對治一切上心（煩惱），對治一切惡道之生，對治一切惡行之朽壞，對治能引生相續的業力。在這樣的處境中，能夠隨順地逢事諸佛菩薩。這聞熏習雖然是世間法，是初修觀的菩薩所得到的，但應當知道此法屬於法身所攝。如果是聲聞（sravaka）或獨覺（pratyekabuddha）所得到的，則屬於解脫身所攝。這聞熏習不是阿黎耶識，而是屬於法身及解脫身所攝。 像這樣，像這樣，從下品、中品到上品，次第漸增。像這樣，像這樣，果報識次第漸減。依止它就轉變，如果依止它一向轉變，那麼有種子的果報識就會變成無種子，一切都盡了。如果本識與非本識共同生起、共同滅去，就像水乳交融一樣，那麼，為什麼本識滅去而非本識不滅去呢？譬如在水中，鵝所飲的乳汁一樣。就像世間離欲時，不靜地的熏習滅去，靜地的熏習增長，世間轉依（paravrtti，轉變依止）的意義才能成就。出世間的轉依也是如此。如果有人進入滅盡定（nirodha-samapatti），由於（佛）說識不離身，所以果報識在定中應該成為不離身。為什麼呢？因為滅盡定不是此識的對治。怎麼知道是這樣呢？如果從此定出來，識不應該再生起。為什麼呢？因為此果報識的相續已經斷了。如果離開託生之處，就不再能生起。如果有人說滅盡定中有心，此人所說則不成心。為什麼呢？因為定義不成，解（能解）相及境（所解境）不可得，與善根相應有錯，與惡及無記不相應，想（samjna）及受（vedana）生起有錯，於三和合（三事和合而生識）。
【English Translation】 English version This hearing and perfuming (熏習, xunxi) is not the fundamental consciousness (本識, ben shi) which is alaya-vijñana (阿賴耶識). It has become the seed to counteract this consciousness. Therefore, here, based on the inferior perfuming, the medium perfuming arises; based on the medium perfuming, the superior perfuming arises. Why? Because of repeatedly engaging in effort (加行, jiaxing), hearing (聞, wen), thinking (思, si), and cultivating (修, xiu). This hearing and perfuming, whether it is inferior, medium, or superior, should be known as the seed of the dharma-kaya (法身). Because it arises from counteracting the alaya-vijñana, it is not included in the nature of alaya-vijñana. Because it flows out from the most pure dharma-dhatu (法界, fajie) of transcendence. Even worldly dharmas can accomplish a transcendent mind. Why? Because this seed, when the transcendent pure mind has not yet arisen, can counteract all superior minds (afflictions), counteract the arising of all evil paths, counteract the decay of all evil deeds, and counteract the karma that leads to the continuation of samsara. In such a situation, one can obediently serve all Buddhas and Bodhisattvas. Although this hearing and perfuming is a worldly dharma, obtained by Bodhisattvas who are initially cultivating contemplation, it should be known that this dharma belongs to the dharma-kaya. If it is obtained by sravakas (聲聞) or pratyekabuddhas (獨覺), it belongs to the liberation body. This hearing and perfuming is not alaya-vijñana, but belongs to the dharma-kaya and the liberation body. Like this, like this, from inferior, medium to superior, it gradually increases. Like this, like this, the fruition consciousness gradually decreases. Relying on it transforms; if relying on it transforms in one direction, then the fruition consciousness with seeds will become seedless, and everything will be exhausted. If the fundamental consciousness and the non-fundamental consciousness arise and cease together, like water and milk blending together, then why does the fundamental consciousness cease while the non-fundamental consciousness does not cease? For example, in water, the milk drunk by a goose is like when one is free from desire in the world, the perfuming of the unquiet ground ceases, and the perfuming of the quiet ground increases, so that the meaning of worldly paravrtti (轉依) can be accomplished. Transcendent paravrtti is also like this. If someone enters nirodha-samapatti (滅盡定), because (the Buddha) said that consciousness does not leave the body, the fruition consciousness should become inseparable from the body in samadhi. Why? Because nirodha-samapatti is not the counteraction to this consciousness. How do we know this is so? If one emerges from this samadhi, consciousness should not arise again. Why? Because the continuation of this fruition consciousness has already been cut off. If it leaves the place of rebirth, it can no longer arise. If someone says that there is mind in nirodha-samapatti, what this person says does not constitute mind. Why? Because the definition is not established, the aspect of the knower and the known cannot be obtained, it is wrong to be associated with good roots, it is not associated with evil and neutral, it is wrong for perception (samjna) and feeling (vedana) to arise, in the aggregation of three (the three conditions combine to produce consciousness).
必有觸故。于余定有功能故。但滅想是過患故。作意信等善根生起過故。拔除能依離所依不可得故。有譬喻故。如非一切行。一切行不如是故。若有人執色心次第生是諸法種子。此執不然何以故。已有前過復有別失。別失者。若人從無想天退及出滅心定。此中所執不成。阿羅漢最後心亦不得成。若離次第緣此執不成。如此若離一切種子果報識。凈不凈品皆不得成。是故此心有義成就。應當信知依前所說相。今更作偈。
菩薩于善識 則離餘五識 無餘心轉依 以何方便作 若對治轉依 非滅故不成 因果無差別 于滅則有過 無種子無法 若許為轉依 于無二無故 轉依義不成
差別品第四
此阿黎耶識差別云何。若略說或三種或四種差別。三種者。由三種熏習異故。謂言說我見有分熏習差別。四種者。謂引生果報緣相相貌差別。引生差別者。是熏習新生。若無此緣行生識緣取生有。是義不成。果報差別者。依行於六道中此法成熟。若無此後時受生所有諸法生起此義不成。緣相差別者。於此心中有相能起我執。若無此于余心中執我相境。此義不成。相貌差別者。此識有共相。有不共相無受生種子相。有受生種子相。共相者。是器世界種子。不共相者。是各別內入種子。複次共
【現代漢語翻譯】 現代漢語譯本： 必定有接觸的緣故。因為對於其餘的禪定有作用的緣故。僅僅滅除『想』是一種過患的緣故。因為作意、信等善根生起的緣故。因為拔除能依靠的事物，離開所依靠的事物是不可得的緣故。因為有譬喻的緣故。例如並非一切『行』都是如此。如果有人執著色法和心法次第產生，是諸法的種子，這種執著是不對的。為什麼呢？因為已經有了前面的過失，還有其他的過失。其他的過失是：如果有人從無想天退下來，以及從滅盡定中出來，這種所執著的觀點就不能成立。阿羅漢的最後的心也不能成立。如果離開次第的緣，這種執著就不能成立。如此，如果離開一切種子和果報識，清凈和不清凈的品類都不能成立。因此，這個心在意義上是能夠成就的。應當相信並且知道依靠前面所說的相。現在再作偈頌：
菩薩對於善識（alaya-vijñāna，阿賴耶識） 就離開了其餘的五識 沒有其餘的心識的轉變所依 用什麼方便來做呢？ 如果用對治來轉變所依 因為不是滅除的緣故不能成立 因為因和果沒有差別 對於滅除就會有過失 沒有種子就沒有法 如果允許作為轉變所依 因為沒有二和無 轉變所依的意義不能成立
差別品第四
這個阿黎耶識（ālaya-vijñāna，阿賴耶識）的差別是什麼呢？如果簡略地說，有三種或四種差別。三種差別是：由於三種熏習的不同。即言說熏習、我見熏習、有分熏習的差別。四種差別是：引生果報的緣相和相貌的差別。引生差別是：是熏習新產生的。如果沒有這個緣，『行』產生『識』，『識』緣取『生有』，這個意義就不能成立。果報差別是：依靠『行』在六道之中，這個法成熟。如果沒有這個後世受生，所有諸法生起，這個意義就不能成立。緣相差別是：在這個心中有相能夠生起我執。如果沒有這個，在其餘心中執著我相的境界，這個意義就不能成立。相貌差別是：這個識有共相，有不共相，沒有受生種子的相，有受生種子的相。共相是：是器世界的種子。不共相是：是各個不同的內入的種子。再次，共
【English Translation】 English version: There must be contact as a cause. Because it has a function for other samādhis (states of meditative consciousness). But merely extinguishing 『saṃjñā』 (perception) is a fault. Because the arising of wholesome roots such as attention and faith occurs. Because removing the support and being apart from what is supported is unattainable. Because there is a simile. For example, not all 『saṃskāras』 (mental formations) are like that. If someone holds that the sequential arising of rūpa (form) and citta (mind) are the seeds of all dharmas (phenomena), this view is not correct. Why? Because there is already the previous fault, and there is another fault. The other fault is: if someone falls from the asaṃjñā-deva (realm of non-perception) or emerges from nirodha-samāpatti (cessation attainment), this view that is held cannot be established. The final mind of an arhat (one who has attained nirvana) also cannot be established. If apart from the sequential cause, this view cannot be established. Likewise, if apart from all seeds and vipāka-vijñāna (resultant consciousness), both pure and impure categories cannot be established. Therefore, this mind is accomplished in meaning. One should believe and know relying on the previously stated characteristics. Now, another verse is composed:
A Bodhisattva regarding the good consciousness (ālaya-vijñāna) Then departs from the remaining five consciousnesses Without any remaining basis for the transformation of consciousness By what means does one accomplish it? If one transforms the basis by means of antidotes It cannot be established because it is not extinguished Because there is no difference between cause and effect There will be a fault regarding extinction Without seeds, there is no dharma If it is allowed as the basis for transformation Because there is no duality and no absence The meaning of transformation cannot be established
Chapter Four: Differentiation
What are the differentiations of this ālaya-vijñāna (storehouse consciousness)? Briefly speaking, there are three or four kinds of differentiations. The three kinds of differentiations are: due to the differences in the three kinds of perfuming. Namely, the differences in verbal perfuming, self-view perfuming, and bhavaṅga (life-continuum) perfuming. The four kinds of differentiations are: the differences in the causal aspect and the appearance aspect of the production of resultant effects. The production differentiation is: the newly produced perfuming. If there is no this cause, 『saṃskāras』 (mental formations) produce 『vijñāna』 (consciousness), 『vijñāna』 conditions 『bhava』 (becoming), this meaning cannot be established. The resultant effect differentiation is: relying on 『saṃskāras』 in the six realms, this dharma matures. If there is no this subsequent rebirth, the arising of all dharmas, this meaning cannot be established. The causal aspect differentiation is: in this mind, there is an aspect that can give rise to self-grasping. If there is no this, in other minds, grasping the object of the self-aspect, this meaning cannot be established. The appearance differentiation is: this consciousness has a common aspect, has a non-common aspect, has no aspect of rebirth seeds, and has an aspect of rebirth seeds. The common aspect is: the seeds of the container world. The non-common aspect is: the seeds of the various internal entrances. Furthermore, the common
相者。是無受生種子。不共相者。是有受生種子。若對治起時不共所對治滅。于共種子識他分別所持正見清凈。譬如修觀行人。於一類物種種愿樂種種觀察隨心成立。此中說偈。
難滅及難解 說名為共結 觀行人心異 由相大成外 清凈人未滅 此中見清凈 成就凈佛土 由佛見清凈
復有別偈。
種種愿及見 觀行人能成 於一類物中 隨彼意成故 種種見成故 所取唯有識
是不共本識差別。有覺受生種子。若無此眾生世界生緣不成。是共阿黎耶識無受生種子。若無此器世界生緣不成。複次粗重相識。細輕相識。粗重相識者。謂大小二惑種子。細輕相識者。謂一切有流善法種子。若無此由前業果有勝能。無勝能依止差別不得成。
複次有受不受相二種本識。有受相者。果報已熟善惡種子識。不受相者。名言熏習種子無量時戲論。生起種子故。若無此識有作不作善惡二業因與果報故。受用盡義不成始生。名言熏習生起亦不得成。複次有譬喻相。識如幻事鹿渴夢想翳闇等譬。第一識似如此事。若無此虛妄分別種子故。此識不成顛倒因緣。復有具不具相。若具縛眾生有具相。若得世間離欲有損害相。若有學聲聞及諸菩薩有一分滅離相。若阿羅漢獨覺如來有具分滅
【現代漢語翻譯】 現代漢語譯本： 『相者』（lakshana）：是沒有受生種子的。『不共相者』（asadharana-lakshana）：是有受生種子的。如果對治生起時，不共所對治的法就會滅除，對於共種子識，以他人的分別所持的正見而得清凈。譬如修觀行的修行人，對於一類事物，有種種愿樂，種種觀察，隨心而成立。其中說到偈頌： 『難滅及難解，說名為共結，觀行人心異，由相大成外，清凈人未滅，此中見清凈，成就凈佛土，由佛見清凈。』 又有別的偈頌： 『種種愿及見，觀行人能成，於一類物中，隨彼意成故，種種見成故，所取唯有識。』 這是不共本識的差別，有覺受生種子。如果沒有這個，眾生世界的生緣就不能成立。這是共阿黎耶識（ālaya-vijñāna，藏識）沒有受生種子。如果沒有這個，器世界的生緣就不能成立。再次，有粗重相識，有細輕相識。粗重相識，指的是大小二惑的種子。細輕相識，指的是一切有流善法的種子。如果沒有這個，由前業果而有的殊勝能力，以及沒有殊勝能力所依止的差別，就不能成就。 再次，有受相和不受相兩種本識。有受相的，是果報已經成熟的善惡種子識。不受相的，是名言熏習的種子，無量時的戲論，生起種子。如果沒有這個識，有作不作善惡二業的因與果報，受用盡的意義就不能成立，始生的名言熏習生起也不能成立。再次，有譬喻相，識就像幻事、鹿渴、夢想、翳闇等譬喻。第一識類似這些事物。如果沒有虛妄分別的種子，這個識就不能成為顛倒的因緣。又有具相和不具相。如果具縛的眾生有具相，如果得到世間離欲，就有損害相。如果有學聲聞（śrāvaka）以及諸菩薩，有一分滅離相。如果阿羅漢（arhat）、獨覺（pratyekabuddha）、如來（tathāgata），有具分滅。
【English Translation】 English version: 'Laksana' (lakshana: characteristic, sign): is without seeds of rebirth. 'Asadharana-laksana' (asadharana-lakshana: uncommon characteristic): is with seeds of rebirth. If the antidote arises, the object to be counteracted that is uncommon will be extinguished. Regarding the common seed consciousness, purity is attained through the correct view held by others' discriminations. For example, a practitioner engaged in contemplation, towards a class of objects, has various desires and various observations, establishing them according to their mind. Among them, a verse is spoken: 'Difficult to extinguish and difficult to understand, are said to be common bonds. The minds of those who practice contemplation differ, due to the great characteristic becoming external. The pure person has not extinguished, within this, sees purity. Accomplishes a pure Buddha-land, due to the Buddha's seeing purity.' There is another verse: 'Various desires and views, the practitioner of contemplation can accomplish. Within a class of objects, it is established according to their intention. Because various views are accomplished, what is taken is only consciousness.' This is the difference of the uncommon fundamental consciousness, having seeds of feeling and birth. If this does not exist, the conditions for the birth of the sentient world cannot be established. This is the common Alaya-vijñana (ālaya-vijñāna: storehouse consciousness) without seeds of rebirth. If this does not exist, the conditions for the birth of the container world cannot be established. Furthermore, there is coarse and heavy aspect consciousness, and subtle and light aspect consciousness. Coarse and heavy aspect consciousness refers to the seeds of the two great delusions. Subtle and light aspect consciousness refers to the seeds of all wholesome dharmas with outflows. If this does not exist, the superior ability resulting from previous karma, and the difference in what the superior ability relies on, cannot be accomplished. Furthermore, there are two kinds of fundamental consciousness: consciousness with reception and consciousness without reception. Consciousness with reception is the consciousness of good and evil seeds whose karmic retribution has matured. Consciousness without reception is the seeds of verbal conditioning, the play of limitless time, the seeds of arising. If this consciousness does not exist, the cause and effect of doing or not doing good and evil deeds, the meaning of exhausting reception cannot be established, and the arising of verbal conditioning at the beginning also cannot be established. Furthermore, there is the aspect of analogy. Consciousness is like analogies such as illusions, deer's thirst, dreams, cataracts, and darkness. The first consciousness is similar to these things. If there are no seeds of false discrimination, this consciousness cannot become the cause of inversion. Furthermore, there are complete and incomplete aspects. If sentient beings bound by afflictions have a complete aspect, if they attain detachment from desire in the world, they have a damaged aspect. If the śrāvaka (śrāvaka: hearer) who is still learning and the Bodhisattvas have a partially extinguished aspect. If the Arhat (arhat: worthy one), Pratyekabuddha (pratyekabuddha: solitary buddha), and Tathāgata (tathāgata: thus-gone one) have a completely extinguished aspect.
離相。何以故。阿羅漢獨覺單滅惑障。如來雙滅惑智二障。若無此煩惱次第滅盡則不得成。何因緣善惡二法果報。唯是無覆無記。此無記性與善惡二法俱生不相違。善惡二法自互相違。若果報成善惡性。無方便得解脫煩惱。又無方便得起善及煩惱故。無解脫及繫縛。無此二義故。是故果報識定是無覆無記性。
攝大乘論應知勝相第二之一
如此已說應知依止。勝相云何應知。應知勝相此應知相略說有三種。一依他性相。二分別性相。三真實性相。依他性相者。本識為種子。虛妄分別所攝諸識差別。何者為差別。謂身識。身者識。受者識。應受識。正受識世識。數識。處識。言說識。自他差別識。善惡兩道生死識。身識身者識受者識應受識正受識世識數識處識言說識。如此等識因言說熏習種子生。自他差別識。因我見熏習種子生。善惡兩道生死識。因有分熏習種子生。由如此等識一切界道煩惱所攝依他性為相。虛妄分別即得顯現。如此等識虛妄分別所攝唯識為體。非有虛妄塵顯現依止。是名依他性相。分別性相者。實無有塵唯有識體顯現為塵。是名分別性相。真實性相者。是依他性。由此塵相永無所有。此實不無。是名真實性相。由身識身者識受者識。應知攝眼等六內界。以應受識應知攝色等六外界。以正
【現代漢語翻譯】 現代漢語譯本 離相。為什麼呢？阿羅漢（Arhat，斷除煩惱，證得涅槃的小乘修行者）和獨覺（Pratyekabuddha，無師自悟的修行者）只是單獨地斷滅煩惱的障礙。而如來（Tathagata，佛的稱號）則是同時斷滅煩惱障和智慧障兩種障礙。如果沒有這種煩惱次第滅盡的過程，就無法成佛。什麼因緣導致善惡兩種法的果報僅僅是無覆無記（Avyakrta，非善非惡，不影響業報的性質）呢？因為這種無記的性質與善惡兩種法同時產生，並不互相違背。而善惡兩種法則會互相違背。如果果報具有善惡的性質，就沒有方便能夠解脫煩惱，也沒有方便能夠生起善法和煩惱，因此既沒有解脫也沒有繫縛。因為沒有這兩種意義，所以果報識一定是無覆無記的性質。
《攝大乘論》應知勝相第二之一
上面已經說了應該瞭解的依止。什麼是應該瞭解的勝相呢？應該瞭解的勝相，這種應該瞭解的相，概括起來有三種：一是依他性相（Paratantra-svabhava，緣起性），二是分別性相（Parikalpita-svabhava，遍計所執性），三是真實性相（Parinispanna-svabhava，圓成實性）。依他性相是指，以本識（根本識，阿賴耶識Alaya-vijnana）為種子，由虛妄分別所包含的各種識的差別。什麼是這些差別呢？包括身識、身者識、受者識、應受識、正受識、世識、數識、處識、言說識、自他差別識、善惡兩道生死識。身識、身者識、受者識、應受識、正受識、世識、數識、處識、言說識，這些識是由於言說熏習的種子而產生的。自他差別識是由於我見熏習的種子而產生的。善惡兩道生死識是由於有分（Bhavanga，生命流）熏習的種子而產生的。由於這些識被一切界、道、煩惱所包含，所以依他性就顯現出來了。這些識被虛妄分別所包含，以唯識為體，而不是有虛妄的塵顯現作為依止，這就是依他性相。分別性相是指，實際上沒有塵，只有識的自體顯現為塵，這就是分別性相。真實性相是指，是依他性，由此塵相永遠不存在，但這個『不存在』本身並不是『無』，這就是真實性相。通過身識、身者識、受者識，應該瞭解包含眼等六個內界（內六處）。通過應受識，應該瞭解包含色等六個外界（外六處）。通過正受
【English Translation】 English version Separation from characteristics. Why? Arhats (those who have extinguished afflictions and attained Nirvana in the Hinayana tradition) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) individually extinguish the hindrances of affliction. Tathagatas (Buddhas) simultaneously extinguish the two hindrances of affliction and wisdom. If there were no such gradual extinction of afflictions, one could not become a Buddha. What causal conditions lead to the fruition of good and evil dharmas being solely indeterminate and non-obstructive (Avyakrta)? Because this indeterminate nature arises simultaneously with good and evil dharmas and does not contradict them. However, good and evil dharmas contradict each other. If the fruition were of a good or evil nature, there would be no means to liberate from afflictions, nor would there be a means to generate good or afflictions. Therefore, there would be neither liberation nor bondage. Because these two meanings do not exist, the fruition consciousness is definitely of an indeterminate and non-obstructive nature.
《The Summary of the Great Vehicle》 Second Section on Knowing the Excellent Characteristics, Part One
Having thus spoken of what should be known as the basis, what are the excellent characteristics that should be known? The excellent characteristics that should be known, these characteristics that should be known, can be summarized into three types: firstly, the characteristic of dependence (Paratantra-svabhava), secondly, the characteristic of discrimination (Parikalpita-svabhava), and thirdly, the characteristic of reality (Parinispanna-svabhava). The characteristic of dependence refers to the various differentiations of consciousness contained within false discrimination, with the fundamental consciousness (Alaya-vijnana) as the seed. What are these differentiations? They include body consciousness, the possessor of the body consciousness, the receiver consciousness, the consciousness of what should be received, the consciousness of correct reception, world consciousness, number consciousness, place consciousness, speech consciousness, the consciousness of self and other differences, and the consciousness of birth and death in the good and evil realms. Body consciousness, the possessor of the body consciousness, the receiver consciousness, the consciousness of what should be received, world consciousness, number consciousness, place consciousness, and speech consciousness arise from the seeds of verbal conditioning. The consciousness of self and other differences arises from the seeds of conditioning by the view of self. The consciousness of birth and death in the good and evil realms arises from the seeds of conditioning by the life continuum (Bhavanga). Because these consciousnesses are contained within all realms, paths, and afflictions, the characteristic of dependence is manifested. These consciousnesses are contained within false discrimination, with consciousness-only as their essence, and not with the manifestation of false dust as their basis. This is called the characteristic of dependence. The characteristic of discrimination refers to the fact that there is actually no dust, only the self-nature of consciousness manifests as dust. This is called the characteristic of discrimination. The characteristic of reality refers to the fact that it is the characteristic of dependence, whereby the appearance of dust is forever non-existent, but this 'non-existence' itself is not 'nothingness'. This is called the characteristic of reality. Through body consciousness, the possessor of the body consciousness, and the receiver consciousness, one should understand that they encompass the six internal realms (the six internal sense bases), such as the eye. Through the consciousness of what should be received, one should understand that it encompasses the six external realms (the six external sense bases), such as form. Through the consciousness of correct reception,
受識應知攝眼等六識界。由如此等識為本其餘諸識。是此識差別。如此眾識唯識。以無塵等故。譬如夢等於夢中。離諸外塵一向唯識。種種色聲香味觸舍林地山等諸塵如實顯現此中無一塵是實有。由如此譬一切處應知唯有識。由此等言應知幻事鹿渴翳闇等譬。若覺人所見塵一切處唯有識。譬如夢塵。如人夢覺了別夢塵但唯有識。于覺時何故不爾。不無此義。若人已得真如智覺不無此覺。譬如人正在夢中未覺此覺不生。若人已覺方有此覺。如此若人未得真如智覺亦無此覺。若已得真如智覺必有此覺。若人未得真如智覺。于唯識中雲何得起比智。由聖教及真理可得比度。聖教者如十地經中佛世尊言。佛子。三界者唯有識。又如解節經中說。是時彌勒菩薩摩訶薩問佛世尊。世尊。此色相是定心所緣境。為與心異。與心不異。佛世尊言。彌勒。與心不異。何以故。我說唯有識。此色相境界識所顯現。彌勒菩薩言。世尊。若定境界色相與定心不異。云何此識取此識為境。佛世尊言。彌勒。無有法能取余法。雖不能取。此識如此變生顯現如塵。譬如依面見面。謂我見影此影顯現相似異面。定心亦爾顯現似塵。謂異定心。由此阿含及所成道理。唯識義顯現。云何如此。是時觀行人心正在觀中。若見青黃等遍入色相。即見自心不見余境
【現代漢語翻譯】 現代漢語譯本 受（Vedanā，感受）識（Vijñāna，識別）應當理解為包含眼識等六識界（Ṣaḍvijñānakāya，六種意識的集合）。因為這些識是根本，其餘的識是這些識的差別顯現。因此，所有這些識都是唯識（Vijñaptimātratā，唯識性），因為沒有塵等外境。比如，夢中離諸外塵，完全是唯識。種種色（Rūpa，顏色、形狀）、聲（Śabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparśa，觸感），以及舍（Śālā，房屋）、林（Vana，樹林）、地（Bhūmi，土地）、山（Parvata，山脈）等諸塵如實顯現，但其中沒有一塵是真實存在的。通過這個比喻，應該在一切處理解為只有識。通過這些話語，應該理解幻事（Māyā，幻術）、鹿渴（Mrigatṛṣṇā，鹿的渴求，海市蜃樓）、翳闇（Timira，眼翳）等比喻。 如果覺悟的人所見之塵，一切處都是唯識，就像夢中的塵一樣。比如，當人從夢中醒來，清楚地知道夢中的塵只是識。那麼，在覺醒時為什麼不是這樣呢？並非沒有這個道理。如果有人已經獲得了真如智（Tathatājñāna，如實知見），就不會沒有這種覺悟。就像一個人正在夢中，沒有覺醒，這種覺悟就不會產生。如果有人已經覺醒，才會有這種覺悟。同樣，如果有人沒有獲得真如智，也不會有這種覺悟。如果已經獲得了真如智，必定會有這種覺悟。如果有人沒有獲得真如智，如何能從唯識中生起比量之智（Anumāna-jñāna，通過推理獲得的知識）呢？可以通過聖教（Āgama，聖典）和真理（Satya，真理）來比度。聖教，比如在《十地經》（Daśabhūmika Sūtra）中，佛世尊說：『佛子，三界（Trailokya，欲界、色界、無色界）唯有識。』又如《解節經》（Saṃdhinirmocana Sūtra）中說：當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）問佛世尊：『世尊，這色相（Rūpākāra，色法的相狀）是定心（Samāhita-citta，入定之心）所緣的境，是與心不同，還是與心不異？』佛世尊說：『彌勒，與心不異。為什麼呢？我說唯有識，這色相境界是識所顯現的。』彌勒菩薩說：『世尊，如果定境的色相與定心不異，為什麼這個識取這個識為境呢？』佛世尊說：『彌勒，沒有法（Dharma，事物、現象）能夠取余法。雖然不能取，這個識如此變生顯現如塵。比如，依靠面（Mukha，臉）見面，說我見影（Chāyā，影子），這個影子顯現相似於異面。定心也是這樣，顯現似塵，說異於定心。』由此阿含（Āgama，經教）及所成立的道理，唯識的意義顯現。如何是這樣呢？當時，觀行者（Yogin，修行者）的心正在觀照中，如果見到青（Nīla，藍色）、黃（Pīta，黃色）等遍入色相，就見到了自己的心，沒有見到其餘的境。
【English Translation】 English version Consciousness (Vijñāna) should be understood as encompassing the six realms of consciousness, such as eye-consciousness (cakṣur-vijñāna) and so on. Because these consciousnesses are fundamental, the other consciousnesses are differentiations of these. Therefore, all these consciousnesses are 'consciousness-only' (Vijñaptimātratā) because there are no external objects such as dust. For example, in a dream, there are no external objects; it is entirely consciousness-only. Various forms (Rūpa), sounds (Śabda), smells (Gandha), tastes (Rasa), tactile sensations (Sparśa), as well as houses (Śālā), forests (Vana), lands (Bhūmi), mountains (Parvata), and other objects appear as real, but none of these objects are actually real. Through this analogy, it should be understood that in all places, there is only consciousness. Through these words, one should understand analogies such as illusions (Māyā), mirages (Mrigatṛṣṇā), and visual impairments (Timira). If the objects seen by an enlightened person are 'consciousness-only' in all places, just like the objects in a dream, for example, when a person awakens from a dream, they clearly know that the objects in the dream are only consciousness. Then, why is it not the same in the waking state? It is not that this principle does not exist. If someone has already attained the wisdom of Suchness (Tathatājñāna), then this realization will not be absent. Just as when a person is in a dream and has not awakened, this realization does not arise. If someone has already awakened, then this realization exists. Similarly, if someone has not attained the wisdom of Suchness, then this realization will not exist. If someone has attained the wisdom of Suchness, then this realization will certainly exist. If someone has not attained the wisdom of Suchness, how can inferential knowledge (Anumāna-jñāna) arise from 'consciousness-only'? It can be inferred through the sacred teachings (Āgama) and the truth (Satya). The sacred teachings, such as in the Daśabhūmika Sūtra, the World-Honored One Buddha said: 'Buddha-sons, the three realms (Trailokya) are only consciousness.' Also, as it is said in the Saṃdhinirmocana Sūtra: At that time, Maitreya Bodhisattva Mahāsattva asked the World-Honored One Buddha: 'World-Honored One, is this form-appearance (Rūpākāra) the object cognized by the concentrated mind (Samāhita-citta), different from the mind or not different from the mind?' The World-Honored One Buddha said: 'Maitreya, it is not different from the mind. Why? I say that it is only consciousness, and this realm of form-appearance is manifested by consciousness.' Maitreya Bodhisattva said: 'World-Honored One, if the form-appearance of the concentrated state is not different from the concentrated mind, why does this consciousness take this consciousness as its object?' The World-Honored One Buddha said: 'Maitreya, no dharma (phenomenon) can grasp another dharma. Although it cannot grasp, this consciousness arises and manifests like dust. For example, relying on a face (Mukha) to see a face, one says, 'I see a reflection (Chāyā),' and this reflection appears similar to a different face. The concentrated mind is also like this, appearing like dust, saying it is different from the concentrated mind.' From this Āgama and the established reasoning, the meaning of 'consciousness-only' is revealed. How is it like this? At that time, the mind of the yogin (Yogin) is in contemplation, and if they see blue (Nīla), yellow (Pīta), and other pervasive form-appearances, they see their own mind and do not see other objects.
青黃等色。由此道理一切識中。菩薩于唯識應作如此比知。于青黃等識非憶持識。以見境在現前故。于聞思兩位憶持意識。此識緣過去境。似過去境起。是故得成唯識義。由此比知菩薩若未得真如智覺。于唯識義得生比知。是種種識前已說。譬如幻事夢等。于中眼識等識唯識義可成。眼色等識有色。唯識義云何可見。此等識由阿含及道理如前應知。若色是識云何顯現似色。云何相續堅住前後相似。由顛倒等煩惱依止故。若不爾于非義義顛倒不得成。若無義顛倒惑障及智障二種煩惱則不得成。若無二障清凈品亦不得成。是故諸識如此生起可信是實。此中說偈。
亂因及亂體 色識無色識 若前識不有 后識不得生
云何身識身者識受者識應受識正受識。於一切生處更互密合生。具足受生所顯故。云何世識等如前說有種種差別生。無始生死相續不斷絕故。無量眾生界所攝故。無量器世界所攝故。無量作事更互顯示所攝故。無量攝及受用差別所攝故。無量受用愛憎業果報所攝故。無量生及死證得差別所攝故。云何正辨如此等識令成唯識義。若略說有三相。諸識則成唯識。唯有識量外塵無所有故唯有二。謂相及見。識所攝故。由種種生相所攝故。此義云何。此一切識無塵故。成唯識有相有見。眼等諸識以色等
【現代漢語翻譯】 現代漢語譯本：青色、黃色等顏色。由此道理，在一切識中，菩薩對於唯識應該如此比量認知：對於青色、黃色等識，不是憶持識，因為所見之境就在眼前。在聞、思兩位（階段），是憶持意識，此識緣於過去之境，相似於過去之境而生起，因此能夠成就唯識之義。由此比量認知，菩薩如果未得到真如智覺，對於唯識之義能夠生起比量認知。是種種識，前面已經說過，譬如幻事、夢等，其中眼識等識的唯識之義可以成立。眼、色等識有色，唯識之義如何可見？這些識由阿含（Āgama，聖教）及道理，如前面所說應該知曉。如果色是識，為何顯現得像色？為何相續不斷、堅固存在、前後相似？由於顛倒等煩惱的依止的緣故。如果不是這樣，對於非義的義的顛倒就不能成立。如果沒有義顛倒，惑障（Klesha-avarana，煩惱障）及智障（Jnana-avarana，所知障）兩種煩惱就不能成立。如果沒有二障，清凈品（指清凈的功德）也不能成立。因此，諸識如此生起，可以相信是真實的。其中說偈： 亂因及亂體 色識無色識 若前識不有 后識不得生 云何身識？身者識、受者識、應受識、正受識，於一切生處更互相密合而生，具足受生所顯現的緣故。云何世識等？如前所說，有種種差別生，無始生死相續不斷絕的緣故，無量眾生界所攝的緣故，無量器世界所攝的緣故，無量作事更互相顯示所攝的緣故，無量攝及受用差別所攝的緣故，無量受用愛憎業果報所攝的緣故，無量生及死證得差別所攝的緣故。云何正確辨別如此等識，令其成就唯識之義？如果簡略地說，有三種相，諸識則成就唯識。唯有識量，外塵無所有，故唯有二，謂相及見，識所攝的緣故。由種種生相所攝的緣故。此義如何？此一切識無塵的緣故，成就唯識，有相有見。眼等諸識以色等
【English Translation】 English version: Colors such as blue and yellow. According to this principle, in all consciousnesses, a Bodhisattva should infer and cognize Vijnapti-matrata (唯識, Consciousness-only) in this way: for consciousnesses such as blue and yellow, it is not a recollecting consciousness, because the object seen is present. In the two stages of hearing and thinking, it is a recollecting consciousness. This consciousness is conditioned by past objects, arising similar to past objects, therefore it can accomplish the meaning of Vijnapti-matrata. By this inference, if a Bodhisattva has not attained the wisdom-awakening of Tathata (真如, Suchness), they can generate an inferential cognition of the meaning of Vijnapti-matrata. These are the various consciousnesses, as previously stated, such as illusions, dreams, etc., in which the meaning of Vijnapti-matrata of consciousnesses such as eye-consciousness can be established. Eye, color, and other consciousnesses have color; how can the meaning of Vijnapti-matrata be seen? These consciousnesses should be understood from the Agama (阿含, sacred teachings) and reasoning, as previously stated. If color is consciousness, why does it appear like color? Why does it continuously exist, remain firm, and appear similar before and after? It is because of the dependence on afflictions such as inversions. If it were not so, the inversion of non-meaning as meaning could not be established. If there were no inversion of meaning, the two kinds of afflictions, Klesha-avarana (惑障, affliction-obscuration) and Jnana-avarana (智障, knowledge-obscuration), could not be established. If there were no two obscurations, the pure qualities (referring to pure merits) could not be established. Therefore, the arising of these consciousnesses in this way can be believed to be real. Here, a verse is spoken: The cause of confusion and the nature of confusion, color-consciousness and formless-consciousness, If the preceding consciousness does not exist, the subsequent consciousness cannot arise. What is body-consciousness? The body-consciousness, the receiver-consciousness, the consciousness that should receive, the consciousness that correctly receives, are mutually and closely combined in all places of birth, because they fully manifest what is received in birth. What are world-consciousnesses, etc.? As previously stated, there are various differences in arising, because beginningless Samsara (生死, cycle of birth and death) continues without interruption, because they are encompassed by the immeasurable realm of sentient beings, because they are encompassed by the immeasurable realm of the container-world, because they are encompassed by the immeasurable activities that mutually manifest, because they are encompassed by the immeasurable differences in grasping and enjoyment, because they are encompassed by the immeasurable karmic consequences of love and hatred in enjoyment, because they are encompassed by the immeasurable differences in birth, death, and attainment. How can we correctly distinguish these consciousnesses to accomplish the meaning of Vijnapti-matrata? If briefly stated, there are three aspects by which the consciousnesses accomplish Vijnapti-matrata. There is only the measure of consciousness, and external dust does not exist, therefore there are only two: the image and the seeing, because they are encompassed by consciousness. Because they are encompassed by various arising images. What is the meaning of this? Because all these consciousnesses are without dust, they accomplish Vijnapti-matrata, having image and seeing. Eye-consciousness and other consciousnesses with color, etc.
為相故。眼等諸識以諸識為見故。意識以一切眼識乃至法識為相故。意識以意識為見故。云何如此意識能分別故。似一切識塵分生故。此中說偈。
入唯量唯二 種種觀人說 通達唯識時 及伏離識位
諸師說。此意識隨種種依止生起得種種名。譬如作意業得身口等業名。此識於一切依止生種種相貌。似二種法顯現。一似塵顯現。二似分別顯現。一切處似觸顯現。若在有色界意識依身故生。譬如有色諸根依止身生。此中說偈。
遠行及獨行 無身住空窟 調伏難調伏 則解脫魔縛
如經言。此眼等五根所緣境界。一一境界意識能取。分別意識為彼生因。復有別說分別說。十二入中是六識聚說名意入。是處安立本識為義識此中一切識說名相識。意識及依止識應知名見識。何以故。此相識由是見生因顯現似塵故。作見生依止事。如此諸識成立唯識。云何諸塵現前顯現知其非有。如佛世尊說。若菩薩與四法相應。能尋能入一切識無塵。何者為四。一知相違識相。譬如餓鬼畜生人天于同境界。由見識有異。二由見無境界識。譬如於過去未來夢影塵中。三由知離功用無顛倒應成。譬如實有塵中緣塵起識。不成顛倒不由功用。如實知故。四由知義隨順三慧。云何如此一切聖人入觀得心自在。由愿
【現代漢語翻譯】 現代漢語譯本：因為相的緣故。眼等諸識以諸識為見（認識作用）的緣故。意識以一切眼識乃至法識為相的緣故。意識以意識為見的緣故。為什麼說這個意識能夠分別呢？因為它好像一切識的塵分而生起。這裡用偈頌來說明：
『入唯量唯二，種種觀人說，通達唯識時，及伏離識位。』
有些老師說，這個意識隨著種種依止而生起，得到種種名稱。譬如作意業得到身口等業的名稱。這個識在一切依止上生起種種相貌，好像兩種法顯現：一是好像塵顯現，二是好像分別顯現。一切處好像觸顯現。如果在有**意識依身而生，譬如有色諸根依止身而生。這裡用偈頌來說明：
『遠行及獨行，無身住空窟，調伏難調伏，則解脫魔縛。』
如經中所說，這眼等五根所緣的境界，每一個境界意識都能取。分別意識是它們生起的原因。還有其他的說法，分別說。十二入中，六識聚被稱為意入。在這裡安立本識作為義識。這裡一切識被稱為相識。意識和依止識應該被稱為見識。為什麼呢？因為這個相識是由見生起的原因，顯現得好像塵的緣故。作為見生起的依止之事。這樣，諸識成立唯識。如何使諸塵現前顯現，知道它們並非實有呢？如佛世尊所說，如果菩薩與四法相應，能夠尋思並進入一切識無塵的境界。哪四種呢？一是知道相違的識相。譬如餓鬼、畜生、人、天，對於同一個境界，由於見識不同。二是由見到沒有境界的識。譬如在過去、未來、夢影塵中。三是由知道離開功用，沒有顛倒，應該成就。譬如在真實存在的塵中，緣塵而起識，不成顛倒，不由功用。如實地知道的緣故。四是由知道義理隨順三慧。如何使一切聖人進入觀想，得到心的自在呢？由於願力的緣故。
【English Translation】 English version: It is because of the aspect (相, lakṣaṇa). The various consciousnesses such as eye-consciousness take the consciousnesses as their seeing (見, darśana). The mind-consciousness (意識, manovijñāna) takes all eye-consciousness and even mind-consciousness as its aspect. The mind-consciousness takes consciousness as its seeing. Why is it said that this mind-consciousness can discriminate? Because it arises as if from the dust-parts of all consciousnesses. Here, a verse is used to explain:
'Entering only the measure, only the two, various views people speak, when penetrating the only-consciousness, and subduing the position of leaving consciousness.'
Some teachers say that this mind-consciousness arises depending on various supports and obtains various names. For example, volitional action (作意業, manaskāra-karma) obtains the names of body and speech actions. This consciousness arises with various appearances in all supports, appearing like two kinds of dharmas: one appearing like dust, and the other appearing like discrimination. Everywhere it appears like contact. If there is **consciousness arising depending on the body, it is like the colored roots arising depending on the body. Here, a verse is used to explain:
'Far-going and solitary-going, without a body dwelling in an empty cave, taming the difficult to tame, then liberating from the bonds of Mara.'
As the sutra says, the objects (境界, viṣaya) cognized by these five roots such as the eye, the mind-consciousness can grasp each object. Discriminating consciousness is the cause of their arising. There are other explanations, separate explanations. Among the twelve entrances (十二入, dvādaśa āyatana), the six aggregates of consciousness (六識聚, ṣaṭ-vijñāna-kāya) are called the mind-entrance (意入, mana-āyatana). Here, the fundamental consciousness (本識, mūla-vijñāna) is established as the meaning-consciousness (義識, artha-vijñāna). Here, all consciousnesses are called aspect-consciousness (相識, lakṣaṇa-vijñāna). Mind-consciousness and dependent consciousness should be called seeing-consciousness (見識, darśana-vijñāna). Why? Because this aspect-consciousness is the cause of seeing arising, appearing like dust. It acts as the support for seeing to arise. In this way, the consciousnesses establish only-consciousness (唯識, vijñapti-mātra). How can one make the dusts appear before one's eyes and know that they are not real? As the Buddha said, if a Bodhisattva is in accordance with four dharmas, he can contemplate and enter the realm of all consciousnesses without dust. What are the four? First, knowing the contradictory aspects of consciousness. For example, ghosts, animals, humans, and gods have different seeing-consciousnesses for the same object. Second, by seeing consciousness without an object. For example, in the past, future, dreams, shadows, and dust. Third, by knowing that it should be accomplished without effort and without inversion. For example, in real dust, consciousness arises from the dust, without inversion and without effort. Because one knows it as it is. Fourth, by knowing that the meaning is in accordance with the three wisdoms (三慧, tri-prajñā). How can all sages enter contemplation and attain freedom of mind? Because of vows.
樂自在故。如願樂塵種種顯現故。若觀行人已得奢摩他修法觀加行。隨唯思惟義顯現故。若人得無分別智未出無分別觀。一切塵不顯現故。由境界等義隨順三慧。由前引證成就唯識義故。知唯識無塵。此中有六偈重顯前義。此偈后依智學中。當廣分別說。謂餓鬼畜生人。如是等。
攝大乘論捲上 大正藏第 31 冊 No. 1593 攝大乘論
攝大乘論卷中
無著菩薩造
真諦三藏譯應知勝相第二之二
若唯識似塵顯現依止。說名依他性。云何成依他。何因緣說名依他。從自熏習種子生故。系屬因緣不得自在。若生無有功能過一剎那得自住故。說名依他。若分別性依他實無所有似塵顯現。云何成分別。何因緣說名分別。無量相貌意識分別。顛倒生因故成分別。無有自相唯見分別故。說名分別。若真實性分別性永無所有為相。云何成真實。何因緣說名真實。由如無不如故成真實。由成就清凈境界由一切善法中最勝。于勝義成就故說名真實。複次若有分別及所分別。分別性成。此中何法名分別。何法所分別。何法名分別性。意識是分別。具三種分別故。何以故。此識自言熏習為種子。及一切識言熏習為種子。是故此生。由無邊分別。一切處分別但名分別。說名分別。此依他但是所
【現代漢語翻譯】 現代漢語譯本：因為安樂自在的緣故，就像如意寶珠能顯現種種景像一樣。如果觀行者已經獲得了奢摩他（Śamatha，止）的修法，並加以觀行，那麼隨著他唯一思惟的意義而顯現。如果有人獲得了無分別智，但還沒有出離無分別觀，那麼一切塵境都不會顯現。由於境界等意義隨順於聞、思、修三慧，並且由於前面的引證成就了唯識的意義，所以知道唯識中沒有塵境。這裡有六句偈頌，再次顯明前面的意義。這些偈頌在後面的依智學中，將會廣泛地分別解說。例如餓鬼、畜生、人等等。
《攝大乘論》捲上 大正藏第 31 冊 No. 1593 《攝大乘論》
《攝大乘論》卷中
無著（Asaṅga）菩薩造
真諦（Paramārtha）三藏譯應知勝相第二之二
如果唯識似乎顯現為塵境，並依止於某種東西，那麼這就被稱為依他性（paratantra-svabhāva）。如何成就依他性？因為什麼因緣而被稱為依他性？因為它從自身的熏習種子而生，並且系屬於因緣，不能夠自在。如果生起后沒有功能，經過一剎那（kṣaṇa）就能夠自己存在，所以被稱為依他性。如果分別性（parikalpita-svabhāva）在依他性中實際上什麼都沒有，只是似乎顯現為塵境，那麼如何成就分別？因為什麼因緣而被稱為分別？因為無量的相貌由意識分別，是顛倒產生的根源，所以成就分別。因為它沒有自相，只是見到分別，所以被稱為分別。如果真實性（parinispanna-svabhāva）與分別性永遠沒有任何關係，那麼以什麼為相？因為什麼因緣而被稱為真實？因為它如如不動，沒有不如實的地方，所以成就真實。因為它成就了清凈的境界，並且在一切善法中最為殊勝，在勝義（paramārtha）上成就，所以被稱為真實。再次，如果有分別和所分別，那麼分別性就能夠成就。這裡面什麼法被稱為分別？什麼法是所分別？什麼法被稱為分別性？意識是分別，因為它具有三種分別的緣故。為什麼這麼說呢？因為這個識以自己的言語熏習作為種子，以及一切識的言語熏習作為種子，所以它能夠生起。由於無邊的分別，在一切處所進行分別，所以僅僅被稱為分別。這個依他性只是所依止的。
【English Translation】 English version: Because of the bliss of being at ease, just as a wish-fulfilling jewel manifests various appearances. If a practitioner of contemplation has already attained the practice of Śamatha (tranquility) and applies contemplation, then it manifests according to the meaning he solely contemplates. If a person has attained non-discriminating wisdom but has not yet emerged from non-discriminating contemplation, then no dust-like objects will appear. Because the meanings of objects and so on accord with the three wisdoms of hearing, thinking, and cultivation, and because the preceding proofs establish the meaning of Vijñānavāda (consciousness-only), it is known that there are no dust-like objects in Vijñānavāda. Here, there are six verses that re-emphasize the preceding meaning. These verses will be extensively and separately explained later in the study of wisdom. For example, hungry ghosts, animals, humans, and so on.
Mahāyānasaṃgraha, Scroll 1 Taisho Tripitaka, Volume 31, No. 1593, Mahāyānasaṃgraha
Mahāyānasaṃgraha, Scroll 2
Composed by Bodhisattva Asaṅga
Translated by Tripiṭaka Paramārtha, Second of the Second Section on Knowing the Superior Characteristics
If Vijñāna (consciousness) appears as dust-like objects and relies on something, then this is called paratantra-svabhāva (the nature of dependence). How is the nature of dependence accomplished? For what reason is it called the nature of dependence? Because it arises from its own seeds of habituation and is bound by conditions, it is not independent. If, after arising, it has no function and can exist on its own after a kṣaṇa (instant), then it is called the nature of dependence. If parikalpita-svabhāva (the nature of discrimination) actually has nothing in the nature of dependence but only appears as dust-like objects, then how is discrimination accomplished? For what reason is it called discrimination? Because the consciousness discriminates countless appearances and is the root cause of inverted generation, discrimination is accomplished. Because it has no self-nature but only sees discrimination, it is called discrimination. If parinispanna-svabhāva (the nature of perfect reality) is forever unrelated to the nature of discrimination, then what is its characteristic? For what reason is it called reality? Because it is such as it is, without any unreality, reality is accomplished. Because it accomplishes pure realms and is the most superior among all good dharmas, it is called reality because it is accomplished in paramārtha (ultimate meaning). Furthermore, if there is discrimination and what is discriminated, then the nature of discrimination can be accomplished. Here, what dharma is called discrimination? What dharma is what is discriminated? What dharma is called the nature of discrimination? Consciousness is discrimination because it has three kinds of discrimination. Why is this so? Because this consciousness takes its own verbal habituation as a seed, as well as the verbal habituation of all consciousnesses as a seed, it can arise. Because of boundless discrimination, discrimination is carried out in all places, so it is merely called discrimination. This nature of dependence is only what is relied upon.
分別。是因能成依他性為所分別。此中名分別性。云何分別能計度。此依他性。但如萬物相。緣何境界。執何相貌。云何觀見。云何緣起。云何言說。云何增益。由名等境界于依他性中。由執著相。由決判起見。由覺觀言說緣起。由見等四種言說實無有塵計實有為增益。由此因故能分別。此三種性云何。與他為異為不異。非異非不異。應如此說。有別義依他性名依他。有別義此成分別。有別義此成真實。何者別義說此名依他。從熏習種子系屬他故。復有何義此成分別。此依他性為分別因。是所分別故成分別。復有何義此成真實。此依他性或成真實。如所分別實不如是有故。復有何義由此一識成一切種種識相貌。本識識所餘生起識種種相貌故。復因此相貌生故。依他性有幾種。若略說有二種。一系屬熏習種子。二系屬凈品不凈品性不成就。是故由此二種系屬說名依他。分別性亦有二種。一由分別自性。二由分別差別真實性。亦有二種一自性成就。二清凈成就。復有分別更成四種。一分別自性。二分別差別。三有覺。四無覺。有覺者。能了別名言眾生分別。無覺者。不能了別名言眾生分別。複次分別有五種。一依名分別義自性。譬如此名目此義。二依義分別名自性。譬如此義屬此名。三依名分別名自性。譬如分別未識義名
【現代漢語翻譯】 現代漢語譯本 分別。是因為能成就依他性（paratantra-svabhava，緣起性）作為所分別的對境。這裡稱之為分別性。那麼，分別如何能計度呢？就是依他性，但就像萬物的表象一樣。緣於何種境界？執著於何種相貌？如何觀見？如何緣起？如何言說？如何增益？由於名相等境界在依他性中，由於執著相，由於決斷而生起見解，由於覺觀言說緣起，由於見等四種言說，實際上沒有微塵許的真實，卻增益為真實存在。因為這個原因，能夠分別。這三種自性（trisvabhava，三自性）如何？與他者是相異還是不相異？既非相異也非不相異。應當這樣說。在不同的意義上，依他性被稱為依他。在不同的意義上，它成就了分別。在不同的意義上，它成就了真實。在什麼不同的意義上說它名為依他？因為它從熏習的種子而生，系屬於他。又在什麼意義上它成就了分別？因為這依他性是分別的原因，是所分別的對境，所以成就了分別。又在什麼意義上它成就了真實？這依他性有時成就真實，因為所分別的實際上不如它所呈現的那樣。又在什麼意義上，由此一個識（vijnana，了別作用）成就一切種種識的相貌？根本識（alaya-vijnana，阿賴耶識）是其餘生起識種種相貌的原因。又因為這些相貌的生起。依他性有幾種？如果簡略地說，有兩種。一是系屬於熏習的種子，二是系屬於清凈品和不凈品，性質不成就。因此，由於這兩種系屬，被稱為依他。分別性也有兩種。一是由於分別自性，二是由於分別差別。真實性也有兩種，一是自性成就，二是清凈成就。進一步分別，又成就四種。一是分別自性，二是分別差別，三是有覺，四是無覺。有覺的，能夠了別名言眾生的分別。無覺的，不能了別名言眾生的分別。再次，分別有五種。一是依名分別義的自性，譬如說這個名稱指代這個意義。二是依義分別名的自性，譬如說這個意義屬於這個名稱。三是依名分別名的自性，譬如分別未知的意義的名稱。
【English Translation】 English version Distinction arises because the dependent nature (paratantra-svabhava) is able to become the object that is distinguished. Here, this is called the nature of distinction. How does distinction measure? It is the dependent nature, but like the appearance of all things. Upon what realm does it rely? What aspect does it grasp? How does it observe? How does it originate? How does it speak? How does it augment? Due to the realm of name, etc., within the dependent nature, due to grasping aspects, due to arising views from judgment, due to the origination of observation and speech, due to the four kinds of speech such as views, in reality, there is not even a mote of dust, yet it is augmented as truly existing. Because of this cause, it is able to distinguish. How are these three natures (trisvabhava)? Are they different from others or not different? They are neither different nor not different. It should be said like this. In a distinct sense, the dependent nature is called dependent. In a distinct sense, this becomes distinction. In a distinct sense, this becomes reality. In what distinct sense is it said to be called dependent? Because it arises from the seeds of habituation and is dependent on others. In what sense does this become distinction? Because this dependent nature is the cause of distinction, it is the object that is distinguished, so it becomes distinction. In what sense does this become reality? This dependent nature sometimes becomes reality, because what is distinguished is actually not as it appears. In what sense does one consciousness (vijnana) accomplish all kinds of appearances of consciousness? The fundamental consciousness (alaya-vijnana) is the cause of the various appearances of the remaining arising consciousnesses. And because of the arising of these appearances. How many kinds of dependent nature are there? If briefly speaking, there are two kinds. One is dependent on the seeds of habituation, and the other is dependent on the nature of pure and impure qualities not being accomplished. Therefore, due to these two kinds of dependence, it is called dependent. There are also two kinds of distinction. One is due to distinguishing the self-nature, and the other is due to distinguishing differences. There are also two kinds of reality, one is the accomplishment of self-nature, and the other is the accomplishment of purity. Further distinguishing, it accomplishes four kinds. One is distinguishing self-nature, two is distinguishing differences, three is with awareness, and four is without awareness. 'With awareness' means being able to distinguish the distinctions of beings with names and language. 'Without awareness' means not being able to distinguish the distinctions of beings with names and language. Furthermore, there are five kinds of distinction. One is distinguishing the self-nature of meaning based on name, for example, saying 'this name refers to this meaning.' Two is distinguishing the self-nature of name based on meaning, for example, saying 'this meaning belongs to this name.' Three is distinguishing the self-nature of name based on name, for example, distinguishing the name of an unknown meaning.
。四依義分別義自性。譬如分別未識名義。五依二分別二自性。譬如此名此義。何義何名若攝一切分別。復有十種。一根本分別。謂本識。二相分別。謂色等識。三依顯示分別。謂有依止眼等識識。四相變異分別。謂老等變異。苦樂等受。欲等惑及枉。時節等變異。地獄等欲界等變異。五依顯示變異分別。謂如前所說變異起變異分別。六他引分別。謂聞非正法類聞正法類分別。七不如理分別。謂正法外人非正法類分別。八如理分別。謂正法內人聞正法類分別。九決判執分別。謂不如理思惟種類身見為根本。與六十二見相應分別。十散動分別。謂菩薩十種分別。無有相散動。有相散動。增益散動。損減散動。一執散動。異執散動。通散動。別散動。如名起義散動。如義起名散動。為對治此十種散動分別故。於一切般若波羅蜜教中佛世尊說。無分別智慧對治此十種散動。應知具足般若波羅蜜經義。如般若波羅蜜經言。云何菩薩行於般若波羅蜜。舍利弗。是菩薩實有菩薩。不見有菩薩。不見菩薩名。不見般若波羅蜜。不見行。不見不行。不見色。不見受想行識。何以故。色由自性空。不由空空見色空。非色無色異空故。色即是空空即是色。何以故。舍利弗。此但有名。所謂色是自性。無生無滅無染無凈。對假立名分別諸法。
【現代漢語翻譯】 現代漢語譯本：四依的意義在於分別事物的自性。例如，分別那些尚未認識的名詞和意義。五依則包含兩種分別和兩種自性。例如，『這是什麼名稱』，『這是什麼意義』。如果概括一切分別，則有十種： 一、根本分別：指本識（Alaya-vijñana，根本識）。 二、相分別：指色等識（Rupa-vijnana，眼識等）。 三、依顯示分別：指有依止眼等識的識別。 四、相變異分別：指衰老等變異，苦樂等感受，慾望等迷惑以及冤枉，時節等變異，地獄等欲界等變異。 五、依顯示變異分別：指如前所說的變異引起變異的分別。 六、他引分別：指聽聞非正法類和聽聞正法類的分別。 七、不如理分別：指正法之外的人對非正法類的分別。 八、如理分別：指正法之內的人聽聞正法類的分別。 九、決判執分別：指不如理思惟的種類，以身見為根本，與六十二見相應的分別。 十、散動分別：指菩薩的十種分別：無有相散動，有相散動，增益散動，損減散動，一執散動，異執散動，通散動，別散動，如名起義散動，如義起名散動。爲了對治這十種散動分別，在一切般若波羅蜜（Prajnaparamita，智慧到彼岸）的教義中，佛世尊說，無分別智慧對治這十種散動。應該瞭解具足般若波羅蜜經的意義，如般若波羅蜜經所說：『云何菩薩行於般若波羅蜜？』 舍利弗（Sariputra，佛陀十大弟子之一）。是菩薩實有菩薩，不見有菩薩，不見菩薩名，不見般若波羅蜜，不見行，不見不行，不見色，不見受想行識。何以故？色由自性空，不由空空見色空，非色無色異空故，色即是空空即是色。何以故？舍利弗，此但有名，所謂色是自性，無生無滅無染無凈，對假立名分別諸法。
【English Translation】 English version: The meaning of the four reliances lies in distinguishing the self-nature of things. For example, distinguishing names and meanings that have not yet been recognized. The five reliances include two distinctions and two self-natures. For example, 'What is this name,' 'What is this meaning.' If all distinctions are summarized, there are ten types: 1. Fundamental distinction: refers to the Alaya-vijñana (fundamental consciousness). 2. Appearance distinction: refers to Rupa-vijnana (consciousness of form, such as eye-consciousness). 3. Distinction based on reliance and manifestation: refers to the recognition that relies on the eye consciousness and other senses. 4. Distinction of changes in appearance: refers to changes such as aging, feelings such as suffering and joy, delusions such as desires and injustices, changes such as seasons, and changes such as hells and the desire realm. 5. Distinction of changes based on reliance and manifestation: refers to the distinctions of changes arising from the changes mentioned earlier. 6. Distinction induced by others: refers to the distinction between hearing non-Dharma and hearing Dharma. 7. Irrational distinction: refers to the distinction made by those outside the Dharma regarding non-Dharma. 8. Rational distinction: refers to the distinction made by those within the Dharma regarding hearing Dharma. 9. Decisive and clinging distinction: refers to the types of irrational thinking, rooted in self-view, and distinctions corresponding to the sixty-two views. 10. Distracted distinction: refers to the ten types of distinctions of a Bodhisattva: distraction without appearance, distraction with appearance, increasing distraction, decreasing distraction, clinging to one view, clinging to different views, general distraction, specific distraction, distraction arising from name to meaning, and distraction arising from meaning to name. To counteract these ten types of distracted distinctions, in all the teachings of the Prajnaparamita (Perfection of Wisdom), the Buddha said that non-distinction wisdom can counteract these ten types of distractions. One should understand the meaning of the complete Prajnaparamita Sutra, as the Prajnaparamita Sutra says: 'How does a Bodhisattva practice Prajnaparamita?' Sariputra (one of the ten great disciples of the Buddha), a Bodhisattva truly exists as a Bodhisattva, but does not see a Bodhisattva, does not see the name of a Bodhisattva, does not see Prajnaparamita, does not see practice, does not see non-practice, does not see form, does not see sensation, perception, volition, or consciousness. Why? Because form is empty by its own nature, not because emptiness sees form as empty, not because form and emptiness are different from emptiness, form is emptiness and emptiness is form. Why? Sariputra, this is only a name, so-called form is self-nature, without birth, without death, without defilement, without purity, establishing names provisionally to distinguish all dharmas.
由假立客名隨說諸法如如。隨說如是如是生起執著。如此一切名菩薩不見。若不見不生執著。如觀色乃至識亦應作如此觀。由此般若波羅蜜經文句。應隨順思惟十種分別義。若由此別意依他性成有三性。是三性云何。性有三異。不成相雜無相雜義。由此道理此性成依他。不由此成分別及真實。由此道理此性成分別。不由此成依他及真實由此道理此性成真實。不由此成依他及分別。云何得知此依他性。由分別性顯現似法。不與分別性同體。未得名前于義不應生智故。法體與名一則此義相違。由名多故。若名與義一。名既多義應成多。此義體相違。由名不定體相雜此義相違。此中說偈。
于名前無智 多名及不定 義成由同體 多雜體相違 法無顯似有 無染而有凈 是故譬幻事 亦以譬虛空
云何如此顯現而實非有。依他性一切種非不有。若無依他性真實性亦無。一切無不成。若無依他性及真實性。則有無染污及清凈品過失。此二品可知非無是故非一切皆無。此中說偈。
若無依他性 真實性亦無 則恒無二品 謂染污清凈
諸佛世尊于大乘中說鞞佛略經。此經中說。云何應知分別性。由說無有品類此性應知。云何應知依他性。由說幻事鹿渴夢相影光谷向水月變化如此等譬應
知其性。云何應知真實性。由說四種清凈法應知。此性四種清凈法者。一此法本來自性清凈。謂如如空實際無相真實法界。二無垢清凈。謂此法出離一切客塵障垢。三至得道清凈。謂一切助道法及諸波羅蜜等。四道生境界清凈。謂正說大乘法。何以故。此說是清凈因故非分別。清凈法界流故非依他。由此四種清凈法。攝一切清凈法皆盡。此中說偈。
幻等顯依他 說無顯分別 若說四清凈 此說屬真實 清凈由本性 無垢道緣緣 一切清凈法 四皆攝品類
何因何緣是依他性。如經所說。幻事等譬所顯。于依他性中為除他虛妄疑惑。云何他于依他性中生虛妄疑惑。諸說。于依他性中有如此虛妄疑心。若實無有物。云何成境界。為決此疑故說幻事譬。若無境界。心及心法雲何得生。為決此疑故說鹿渴譬。若實無塵。愛非愛受用云何得成。為決此疑故說夢相譬。若實無法。善惡二業愛非愛果報云何得生。為決此疑故說影譬。若實無法。云何種種智生。為決此疑故說光影譬。若實無法。云何種種言說起。為決此疑故說谷響譬。若實無法。云何成緣真實法定心境界。為決此疑故說水月譬。若實無法。云何諸菩薩故作心無顛倒心。為他作利益事於六道受生。為決此疑故說變化譬。婆羅門問經中言。世尊
【現代漢語翻譯】 現代漢語譯本： 瞭解它的自性。應該如何瞭解真實性（Tathata）呢？通過說明四種清凈法應該瞭解。這四種清凈法是：一、此法（Dharma）本來就是自性清凈的，指的是如如（Tathata）、空（Sunyata）、實際（Bhuta-tathata）、無相（Animitta）、真實法界（Dharmadhatu）。二、無垢清凈，指的是此法出離一切客塵障垢。三、至得道清凈，指的是一切助道法以及諸波羅蜜等。四、道生境界清凈，指的是正說大乘法。為什麼呢？因為這說的是清凈的因，所以不是分別（Vikalpa）。因為清凈法界流出，所以不是依他（Paratantra）。由此四種清凈法，攝盡一切清凈法。其中有偈頌說： 幻等顯依他，說無顯分別。 若說四清凈，此說屬真實。 清凈由本性，無垢道緣緣。 一切清凈法，四皆攝品類。 什麼因什麼緣是依他性（Paratantra-svabhava）呢？如經中所說，幻事等譬喻所顯示。在依他性中，爲了消除他人虛妄的疑惑。他人如何在依他性中產生虛妄的疑惑呢？諸說：在依他性中有如此虛妄的疑心，如果實在沒有事物，怎麼能成為境界呢？爲了解決這個疑惑，所以說幻事譬喻。如果沒有境界，心及心法怎麼能夠產生呢？爲了解決這個疑惑，所以說鹿渴譬喻。如果實在沒有塵，愛非愛受用怎麼能夠成就呢？爲了解決這個疑惑，所以說夢相譬喻。如果實在沒有法，善惡二業愛非愛果報怎麼能夠產生呢？爲了解決這個疑惑，所以說影譬喻。如果實在沒有法，怎麼能生起種種智慧呢？爲了解決這個疑惑，所以說光影譬喻。如果實在沒有法，怎麼能生起種種言說呢？爲了解決這個疑惑，所以說谷響譬喻。如果實在沒有法，怎麼能成為緣真實法定心境界呢？爲了解決這個疑惑，所以說水月譬喻。如果實在沒有法，為什麼諸菩薩故意以無顛倒心，爲了他人作利益之事而在六道受生呢？爲了解決這個疑惑，所以說變化譬喻。《婆羅門問經》中說：世尊（Bhagavan）。
【English Translation】 English version: Knowing its nature. How should one know the true nature (Tathata)? It should be known by explaining the four kinds of purity. What are these four kinds of purity? First, this Dharma is originally pure in its self-nature, referring to Suchness (Tathata), Emptiness (Sunyata), Reality (Bhuta-tathata), Signlessness (Animitta), and the true Dharmadhatu (Dharmadhatu). Second, immaculate purity, referring to this Dharma being free from all adventitious defilements and obscurations. Third, purity attained through the path, referring to all the auxiliary practices of the path and the various Paramitas (Paramita) and so on. Fourth, purity of the realm arising from the path, referring to the correct exposition of the Mahayana Dharma. Why? Because this speaks of the cause of purity, therefore it is not discrimination (Vikalpa). Because the pure Dharmadhatu flows forth, therefore it is not dependent origination (Paratantra). By these four kinds of purity, all pure Dharmas are completely encompassed. Here, there is a verse: Illusions and the like reveal the dependent. Speaking of non-existence reveals discrimination. If the four purities are spoken of, This speaks of belonging to the real. Purity is due to inherent nature, Immaculate path conditions and causes. All pure Dharmas, Are all encompassed by the four categories. What cause and what condition is the dependent nature (Paratantra-svabhava)? As the sutra says, it is revealed by metaphors such as illusions. In the dependent nature, it is to eliminate others' false doubts. How do others generate false doubts in the dependent nature? Some say that in the dependent nature, there is such a false doubt: if there is really no object, how can it become a realm? To resolve this doubt, the metaphor of illusion is given. If there is no realm, how can mind and mental phenomena arise? To resolve this doubt, the metaphor of the mirage is given. If there is really no dust, how can the enjoyment of love and non-love be accomplished? To resolve this doubt, the metaphor of dream images is given. If there is really no Dharma, how can the karmic results of good and evil, love and non-love, arise? To resolve this doubt, the metaphor of a shadow is given. If there is really no Dharma, how can various kinds of wisdom arise? To resolve this doubt, the metaphor of light and shadow is given. If there is really no Dharma, how can various kinds of speech arise? To resolve this doubt, the metaphor of an echo is given. If there is really no Dharma, how can it become the realm of the true Dharma of fixed mind? To resolve this doubt, the metaphor of the moon in water is given. If there is really no Dharma, why do the Bodhisattvas intentionally, with an undeluded mind, take birth in the six realms to benefit others? To resolve this doubt, the metaphor of transformation is given. In the Brahmana Question Sutra, it says: World Honored One (Bhagavan).
。依何義說如此言。如來不見生死不見涅槃。于依他性中依分別性及依真實性。生死為涅槃依無差別義。何以故。此依他性由分別一分成生死。由真實一分成涅槃。阿毗達磨修多羅中佛世尊說法有三種。一染污分。二清凈分。三染污清凈分。依何義說此三分。于依他性中分別性為染污分。真實性為清凈分。依他性為染污清凈分。依如此義故說三分。於此義中以何為譬。以金藏土為譬。譬如於金藏土中。見有三法。一地界二金三土。于地界中土非有。而顯現金實有不顯現此土。若以火燒煉土則不現金相自現。此地界土顯現時由虛妄相顯現。金顯現時由真實相顯現。是故地界有二分。如此本識未為無分別智火所燒煉時。此識由虛妄分別性顯現。不由真實性顯現。若為無分別智火所燒煉時。此識由成就真實性顯現。不由虛妄分別性顯現。是故虛妄分別性識即依他性有二分。譬如金藏土中所有地界。複次有處世尊說一切法常住。有處說一切法無常。有處說非常非無常。依何義說常。此依他性由真實性分常住。由分別性分無常。由二性分非常非無常。如依此義說常無常無二。如此說苦樂無二。善惡無二。空不空無二。有我無我無二。靜不靜無二。有性無性無二。有生無生無二。有滅無滅無二。本來寂靜不寂靜無二。本來涅槃非涅
【現代漢語翻譯】 現代漢語譯本：根據什麼意義說這樣的話：『如來不見生死，不見涅槃』？在依他起性中，依靠分別性和真實性，生死與涅槃相互依存，沒有差別。為什麼呢？因為這依他起性由分別性的一面構成生死，由真實性的一面構成涅槃。《阿毗達磨經》中，佛世尊說法有三種：一、染污分；二、清凈分；三、染污清凈分。根據什麼意義說這三分呢？在依他起性中，分別性是染污分，真實性是清凈分，依他起性是染污清凈分。根據這樣的意義，所以說三分。在這個意義中，用什麼作比喻呢？用金礦土作比喻。譬如在金礦土中，看到有三種法：一、地界；二、金；三、土。在地界中，土並非沒有，而是顯現金的真實存在，不顯現土。如果用火燒煉土，那麼不顯現金相，而顯現土。這地界土顯現時，由虛妄相顯現；金顯現時，由真實相顯現。所以地界有二分。如此，本識未被無分別智火所燒煉時，此識由虛妄分別性顯現，不由真實性顯現。如果被無分別智火所燒煉時，此識由成就真實性顯現，不由虛妄分別性顯現。所以虛妄分別性識，即依他起性有二分，譬如金礦土中所有的地界。再次，有的地方世尊說一切法常住，有的地方說一切法無常，有的地方說非常非無常。根據什麼意義說常呢？這依他起性由真實性分常住，由分別性分無常，由二性分非常非無常。如根據這個意義說常、無常無二。如此說苦樂無二，善惡無二，空不空無二，有我無我無二，靜不靜無二，有性無性無二，有生無生無二，有滅無滅無二，本來寂靜不寂靜無二，本來涅槃非涅槃無二。 （依他性：dependent nature，分別性：discriminatory nature，真實性：true nature，阿毗達磨修多羅：Abhidharma Sutra，本識：alaya-vijñana，無分別智：non-discriminating wisdom）
【English Translation】 English version: According to what meaning is it said thus: 'The Tathagata does not see birth and death, nor does he see Nirvana'? In the dependent nature (依他性), relying on the discriminatory nature (分別性) and the true nature (真實性), birth and death are dependent on Nirvana, without difference. Why? Because this dependent nature is composed of birth and death by the aspect of discriminatory nature, and composed of Nirvana by the aspect of true nature. In the Abhidharma Sutra (阿毗達磨修多羅), the World Honored One Buddha taught three aspects: first, the defiled aspect; second, the pure aspect; third, the defiled and pure aspect. According to what meaning are these three aspects spoken of? In the dependent nature, the discriminatory nature is the defiled aspect, the true nature is the pure aspect, and the dependent nature is the defiled and pure aspect. According to this meaning, the three aspects are spoken of. In this meaning, what is used as a metaphor? The gold ore soil is used as a metaphor. For example, in the gold ore soil, three dharmas are seen: first, the earth element; second, gold; third, soil. In the earth element, soil is not non-existent, but the true existence of gold is revealed, and this soil is not revealed. If the soil is burned with fire, then the appearance of gold will not appear, but the soil itself will appear. When this earth element soil appears, it appears by the false appearance; when gold appears, it appears by the true appearance. Therefore, the earth element has two aspects. Thus, when the alaya-vijñana (本識) has not been burned by the fire of non-discriminating wisdom (無分別智), this consciousness appears by the false discriminatory nature, and does not appear by the true nature. If it is burned by the fire of non-discriminating wisdom, this consciousness appears by the accomplishment of the true nature, and does not appear by the false discriminatory nature. Therefore, the false discriminatory nature consciousness, that is, the dependent nature, has two aspects, like all the earth elements in the gold ore soil. Furthermore, in some places the World Honored One said that all dharmas are permanent, in some places he said that all dharmas are impermanent, and in some places he said that they are neither permanent nor impermanent. According to what meaning is permanence spoken of? This dependent nature is permanent by the aspect of true nature, impermanent by the aspect of discriminatory nature, and neither permanent nor impermanent by the aspect of both natures. As according to this meaning, permanence and impermanence are said to be non-dual. Thus, suffering and happiness are said to be non-dual, good and evil are non-dual, emptiness and non-emptiness are non-dual, self and non-self are non-dual, stillness and non-stillness are non-dual, having nature and not having nature are non-dual, having birth and not having birth are non-dual, having extinction and not having extinction are non-dual, originally tranquil and not tranquil are non-dual, originally Nirvana and non-Nirvana are non-dual.
槃無二。生死涅槃無二。由如此等差別。諸佛如來依義密語。由此三性應隨決了。常無常等正說如前解釋。此中說偈。
如法實不有 如彼種種現 由此法非法 故說無二義 依一分說言 或有或非有 依二分說言 非有非非有 如顯現不有 是故說永無 如顯現實有 是故說非無 由自體非有 自體不住故 如取不有故 三性成無性 由無性故成 前為后依止 無生滅本靜 及自性涅槃
複次有四意四依。一切佛世尊教應隨決了。一平等意。譬如有說。昔是時中我名毗婆尸久已成佛。二別時意。譬如有說。若人誦持多寶佛名。決定於無上菩提不更退墮。復有說言。由唯發願于安樂佛土得往彼受生。三別義意。譬如有說。事如是等恒伽所有沙數諸佛。于大乘法義得生覺了。四眾生樂欲意譬如如來先為一人讚嘆佈施后還毀呰。如施戒及余修亦爾。是名四種意。四依者。一令入依。譬如於大小乘中佛世尊說人法二種通別二相所攝俗諦。二相依。譬如隨所說法相中必有三性。三對治依。此中八萬四千眾生煩惱行對治顯現。四翻依。此中由說別義言詞以顯別義譬。如偈言。
阿娑離娑羅摩多耶 毗跋耶斯者修絺多 離施那者僧柯履多 羅槃底菩提物多摩
【現代漢語翻譯】 現代漢語譯本 槃（Nirvana，涅槃）與無二（非二元性）無別。生死與涅槃無別。由於如此種種差別，諸佛如來依仗意義隱秘的語言（密語）。由此三性（遍計所執性、依他起性、圓成實性）應當隨之決斷了解。常與無常等等的正確解說如前文解釋。其中有偈頌說：
『如法（如所有法）實際上並不存在，就像種種顯現那樣。 由此有法與非法，所以說無二的意義。 依據一部分來說，或者有或者沒有。 依據兩部分來說，非有也非沒有。 就像顯現並不存在，所以說永遠沒有。 就像顯現真實存在，所以說不是沒有。 由於自體並不存在，自體不住留的緣故。 就像取並不存在，三性成就無自性。 由於無自性的緣故成就，前一者成為后一者的依止。 無生無滅，本來寂靜，以及自性涅槃。』
再次，有四種意和四種依。一切佛世尊的教導應當隨之決斷了解。一是平等意。譬如有佛說：『過去的時候，我的名字是毗婆尸（Vipashyin，過去七佛之一），很久以前已經成佛。』二是別時意。譬如有佛說：『如果有人誦持多寶佛（Prabhutaratna，寶勝如來）的名號，決定於無上菩提不會再退轉。』又有佛說：『僅僅發願往生安樂佛土（極樂世界），就能往生到那裡。』三是別義意。譬如有佛說：『事情就像這樣，恒河沙數諸佛，對於大乘佛法的意義能夠產生覺悟。』四是眾生樂欲意。譬如如來先為一個人讚嘆佈施，後來又加以譭謗。像佈施、持戒以及其他的修行也是這樣。這叫做四種意。四依是：一是令入依。譬如在大乘和小乘中，佛世尊說人法兩種，包含通相和別相兩種俗諦。二是相依。譬如隨著所說的法相中，必定有三性。三是對治依。這裡顯現八萬四千種眾生煩惱的對治法門。四是翻依。這裡通過說別義的言詞來顯示別義的比喻。如偈頌說：
『阿娑離娑羅摩多耶（Asalilasaramataya），毗跋耶斯者修絺多（Vibhayastha susthita）。 離施那者僧柯履多（Lisinasamghalita），羅槃底菩提物多摩（Lavanati bodhi muttama）。』
【English Translation】 English version Nirvana (槃, Nirvana) is no different from non-duality (無二). Samsara (生死, birth and death) is no different from Nirvana. Due to such differences, all Buddhas and Tathagatas rely on meaning-concealing language (密語, esoteric language). Therefore, these three natures (三性, three natures: parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) should be understood accordingly. The correct explanations of permanence and impermanence, etc., are as explained earlier. Here is a verse:
'The suchness of phenomena (如法, tathata) does not actually exist, just like the various appearances. Because of this, there are phenomena and non-phenomena, so it is said to be non-dual in meaning. According to one part, it is said to be either existent or non-existent. According to two parts, it is said to be neither existent nor non-existent. Just as appearances do not exist, it is said to be eternally non-existent. Just as appearances truly exist, it is said to be not non-existent. Because the self-nature does not exist, the self-nature does not abide. Just as grasping does not exist, the three natures achieve non-self-nature. Because of non-self-nature, the former becomes the basis for the latter. No birth, no death, originally tranquil, and self-nature Nirvana.'
Furthermore, there are four intentions and four reliances. All teachings of the Buddha, the World Honored One, should be understood accordingly. First is the intention of equality. For example, a Buddha said: 'In the past, at that time, my name was Vipashyin (毗婆尸, one of the past seven Buddhas), and I had already become a Buddha long ago.' Second is the intention of different times. For example, a Buddha said: 'If someone recites the name of Prabhutaratna Buddha (多寶佛, Buddha Abundant Treasures), they will definitely not regress from Anuttara-samyak-sambodhi.' Another Buddha said: 'Just by vowing to be reborn in the Pure Land of Bliss (安樂佛土, Sukhavati), one can be reborn there.' Third is the intention of different meanings. For example, a Buddha said: 'Things are like this, Buddhas as numerous as the sands of the Ganges River, can awaken to the meaning of the Mahayana Dharma.' Fourth is the intention of sentient beings' desires. For example, the Tathagata first praised generosity for one person and then criticized it later. The same is true for generosity, precepts, and other practices. These are called the four intentions. The four reliances are: First is the reliance for entry. For example, in the Mahayana and Hinayana, the Buddha, the World Honored One, spoke of the two types of phenomena, persons and dharmas, which include both common and distinct aspects of conventional truth. Second is the reliance on interdependence. For example, in the Dharma characteristics that are spoken of, there must be the three natures. Third is the reliance on antidotes. Here, the antidotes to the eighty-four thousand afflictions of sentient beings are revealed. Fourth is the reliance on reversal. Here, the analogy of different meanings is shown by speaking of words with different meanings. As the verse says:
'Asalilasaramataya (阿娑離娑羅摩多耶), Vibhayastha susthita (毗跋耶斯者修絺多). Lisinasamghalita (離施那者僧柯履多), Lavanati bodhi muttama (羅槃底菩提物多摩).'
若人慾廣解釋大乘法。略說由三相。應當如此解釋。一廣解緣生體相。二廣解依因緣已生諸法實相。三廣解成立所說諸義。廣解緣生體相者。如偈說言。熏習所生諸法。此從彼如此果報識及生起識。由更互因生。廣解釋依因緣已生諸法實相者。諸法者。謂生起識為相。有相及見識為自性。複次諸法依止為相。分別為相。法爾為相由此言說於三性中諸法體相則得顯現。如偈言。
從有相有見 應知法三相
云何得解說此法相。分別性。于依他性實無所有。真實性于中實有。由此二不有有故。非得及得未見已見。真如一時自然成。于依他性中分別性無故。真實性有故。若見彼不見此。若不見彼即見此。如偈言。
依他中分別 無但真實有 故不得及得 于中二平等
廣解成立所說諸義者。譬如初所說文句。由所餘諸句顯示分別。或由功德依止。或因事義依止。功德依止者。廣說佛世尊功德。最清凈慧無二行。無相法為勝依。意行住于佛住。至得諸佛平等行無礙行。不可破無對轉法。不可變異境不可思惟。所成立法。至三世平等。於一切世界現身。於一切法智慧無礙。一切行與智慧相應。於法智無疑。不可分別身。一切菩薩所受智慧。至無二佛住波羅蜜。至無差別如來解脫。智究竟已得無邊佛
【現代漢語翻譯】 現代漢語譯本：如果有人想要廣泛解釋大乘佛法，簡略地說，可以從三個方面入手。應當這樣解釋：第一，廣泛解釋緣起（Pratītyasamutpāda）的體相；第二，廣泛解釋依靠因緣已經產生的諸法的實相；第三，廣泛解釋成立所說的各種義理。 廣泛解釋緣起體相，就像偈頌所說：『熏習所生的諸法，此從彼生，如此果報識以及生起識，由互相為因而生。』 廣泛解釋依靠因緣已經產生的諸法實相，所謂的『諸法』，是指以生起識為相，有相和見識為自性。進一步說，諸法以依止為相，以分別為相，以法爾（自然如此）為相。由此言說，在三種自性（三性：遍計所執性、依他起性、圓成實性）中，諸法的體相就能顯現。就像偈頌所說： 『從有相有見，應當知法的三相。』 如何解釋這種法相呢？分別性（Parikalpita）在依他性（Paratantra）中實際上什麼都沒有，真實性（Parinispanna）在其中確實存在。由於這二者不有和有，所以非得和得，未見和已見，真如（Tathātā）一時自然成就。在依他性中，分別性沒有，而真實性存在。如果見到彼（真實性）就見不到此（分別性），如果見不到彼就見到此。就像偈頌所說： 『依他中分別，無但真實有，故不得及得，于中二平等。』 廣泛解釋成立所說的各種義理，譬如最初所說的文句，由其餘的各種語句顯示分別，或者由功德依止，或者因事義依止。功德依止，就是廣泛宣說佛世尊的功德，最清凈的智慧，無二之行，以無相法為殊勝的依靠，意行安住于佛的安住，直至獲得諸佛平等的行，無礙的行，不可破、無對的轉法輪，不可變異的境界，不可思議，所成立的法，直至三世平等，在一切世界顯現身，對於一切法智慧無礙，一切行與智慧相應，對於法智沒有疑惑，不可分別的身，一切菩薩所接受的智慧，直至無二的佛住波羅蜜（Pāramitā），直至沒有差別的如來解脫，智慧究竟已經獲得無邊的佛。
【English Translation】 English version: If someone wishes to extensively explain the Mahāyāna Dharma, briefly speaking, it can be approached from three aspects. It should be explained as follows: First, extensively explain the nature of dependent origination (Pratītyasamutpāda); second, extensively explain the true nature of all dharmas that have arisen based on conditions; third, extensively explain the establishment of all the meanings that are spoken. Extensively explaining the nature of dependent origination is like the verse that says: 'All dharmas born from conditioning, this arises from that, such as the resultant consciousness and the arising consciousness, born from mutual causes.' Extensively explaining the true nature of all dharmas that have arisen based on conditions, the so-called 'all dharmas' refers to that which has arising consciousness as its characteristic, with appearance and perception consciousness as its self-nature. Furthermore, all dharmas have dependence as their characteristic, discrimination as their characteristic, and suchness (that's just how it is) as their characteristic. Through this speech, the nature of all dharmas in the three natures (three natures: Parikalpita, Paratantra, Parinispanna) can be revealed. It's like the verse that says: 'From having appearance and having perception, one should know the three characteristics of dharmas.' How can one explain this dharma characteristic? The imputed nature (Parikalpita) actually has nothing in the dependent nature (Paratantra), while the perfected nature (Parinispanna) truly exists within it. Because of these two, non-existence and existence, therefore non-attainment and attainment, unseen and seen, Suchness (Tathātā) is naturally accomplished at once. In the dependent nature, the imputed nature is absent, while the perfected nature exists. If one sees that (perfected nature), one does not see this (imputed nature); if one does not see that, one sees this. It's like the verse that says: 'In dependence, discrimination is absent, but only truth exists, therefore non-attainment and attainment, in it, the two are equal.' Extensively explaining the establishment of all the meanings that are spoken, for example, the initially spoken phrases are shown and distinguished by the remaining various phrases, either based on the reliance on merit, or based on the reliance on the meaning of events. Reliance on merit is to extensively proclaim the merits of the Buddha, the most pure wisdom, the non-dual conduct, taking the signless dharma as the supreme reliance, the mind's conduct dwells in the Buddha's dwelling, until attaining the equal conduct of all Buddhas, the unobstructed conduct, the unbreakable, unparalleled turning of the Dharma wheel, the unchangeable realm, the inconceivable, the established dharma, until the equality of the three times, manifesting bodies in all worlds, unobstructed wisdom regarding all dharmas, all conduct corresponding to wisdom, without doubt regarding the wisdom of dharmas, the indivisible body, the wisdom received by all Bodhisattvas, until the non-dual Buddha dwells in Pāramitā, until the undifferentiated liberation of the Tathāgata, the ultimate wisdom has already attained the boundless Buddha.
地。平等法界為勝虛空界。為後邊最清凈慧。如此初句由所餘句。次第應知分別解釋。若如此正說法義得成最清凈慧者。諸佛如來智慧。於一切法清凈無不了別。如此本義應知由二十一佛功德所攝。于所知一切無障行起功德。于有無無二相真如最清凈令入功德。不由功用不捨如來事佛住功德。於法身依止及意事無差別功德。修習一切障對治功德。降伏一切外道功德。生於世間非世間法所染污功德。安立正法功德。四種善巧答他問功德。於一切世界中顯現應化身功德。能決他疑功德。由種種行能令他入功德。于未來世法生智功德。隨眾生樂顯現功德。能行無量依止眾生正教化事功德。平等法身波羅蜜成就功德。隨眾生意顯現純凈佛土功德。是三種佛身無離無別處功德。窮生死際能生一切眾生利益安樂功德。由無盡功德。因事義依止者。如經言。若菩薩與三十二法相應說名菩薩。於一切眾生與利益安樂意相應。令入一切智智意。我今於何處中當相應如此智。舍高慢心堅固善意。非假作憐愍。意不貪報恩。于親非親所平等意永作善友意。乃至無餘涅槃稱量談說歡笑先言于諸眾生慈悲無異於所作事無退弱心無厭倦心聞義無足。于自作罪能顯其過。於他作罪不怪訶責。於一切威儀中恒持菩提心。不求果報而行佈施。不著一切怖畏
【現代漢語翻譯】 現代漢語譯本 地。（指）平等法界為殊勝虛空界。（這是）爲了後邊最清凈的智慧。如此第一句由其餘各句，次第應當瞭解、分別解釋。如果如此正確宣說法義，能夠成就最清凈的智慧，那麼諸佛如來的智慧，對於一切法清凈無染，沒有不能明瞭辨別的。如此根本的意義應當知道，由二十一種佛的功德所攝持：對於所知的一切沒有障礙而生起功德；對於有和無二相的真如，最清凈地令其進入功德；不通過功用，不捨棄如來事業，佛安住功德；對於法身的依止以及意念之事沒有差別功德；修習一切障礙對治功德；降伏一切外道功德；生於世間而不被世間法所染污功德；安立正法功德；四種善巧回答他人提問功德；在一切世界中顯現應化身功德；能夠決斷他人疑惑功德；由種種行為能夠令他人進入（佛道）功德；對於未來世的法生起智慧功德；隨順眾生的喜好而顯現功德；能夠行持無量依止眾生，正確教化事業功德；平等法身波羅蜜成就功德；隨順眾生意願顯現純凈佛土功德；這是三種佛身沒有分離沒有差別的處所功德；窮盡生死之際，能夠生起一切眾生利益安樂功德；由無盡功德，因事義依止者，如經文所說：『如果菩薩與三十二法相應，就稱為菩薩。』對於一切眾生，與利益安樂的意願相應，令其進入一切智智的意願。我現在在何處應當相應如此智慧？捨棄高慢心，堅固善良的意願，不是假裝的憐憫，意念不貪圖報恩，對於親近和不親近的人平等意願，永遠作為善良的朋友意願，乃至無餘涅槃，稱量談說歡笑，先對諸眾生慈悲沒有差異，對於所作的事情沒有退弱的心，沒有厭倦的心，聽聞佛法沒有滿足。對於自己所犯的罪能夠顯露其過失，對於他人所犯的罪不怪罪訶責。在一切威儀中恒常保持菩提心，不求果報而行佈施，不執著一切怖畏。
【English Translation】 English version Ground. The equal Dharmadhatu (realm of reality) is the supreme space realm. (This is) for the sake of the ultimate pure wisdom that follows. Thus, the initial phrase should be understood, distinguished, and explained in sequence by the remaining phrases. If the meaning of the Dharma is correctly expounded in this way, and the most pure wisdom can be achieved, then the wisdom of all Buddhas and Tathagatas (Thus Gone Ones), regarding all Dharmas (teachings), is pure and without defilement, and there is nothing that cannot be clearly discerned. The fundamental meaning should be understood as being encompassed by the twenty-one kinds of merits of the Buddhas: the merit of arising without obstruction in relation to all that is knowable; the merit of leading to the most pure Suchness (Tathata), which is the non-duality of existence and non-existence; the merit of abiding in the Buddha's affairs without effort and without abandoning them; the merit of non-differentiation between reliance on the Dharmakaya (Dharma Body) and mental affairs; the merit of practicing all antidotes to obstacles; the merit of subduing all external paths; the merit of being born in the world without being defiled by worldly Dharmas; the merit of establishing the correct Dharma; the merit of skillfully answering others' questions in four ways; the merit of manifesting responsive bodies in all worlds; the merit of being able to resolve others' doubts; the merit of being able to lead others (to the path) through various practices; the merit of generating wisdom regarding the Dharmas of the future; the merit of manifesting in accordance with the inclinations of sentient beings; the merit of being able to perform the immeasurable task of relying on sentient beings and correctly teaching them; the merit of accomplishing the perfection of the equal Dharmakaya; the merit of manifesting pure Buddha-lands in accordance with the intentions of sentient beings; this is the merit of the three Buddha-bodies being in a place without separation or difference; the merit of being able to generate benefit and happiness for all sentient beings throughout the cycle of birth and death; due to endless merits, those who rely on the meaning of events, as the sutra says: 'If a Bodhisattva is in accordance with the thirty-two Dharmas, they are called a Bodhisattva.' In relation to all sentient beings, being in accordance with the intention of benefiting and bringing happiness, leading them to the intention of all-knowing wisdom. Where should I now be in accordance with such wisdom? Abandoning arrogance, strengthening good intentions, not feigning compassion, not being greedy for repayment, having equal intentions towards those who are close and those who are not close, always having the intention of being a good friend, even until Nirvana without remainder, measuring, speaking, laughing, first being compassionate to all sentient beings without difference, not having a weak heart towards what is done, not having a weary heart, not being satisfied with hearing the Dharma. Being able to reveal one's own faults, not blaming or scolding others for their faults. Constantly maintaining Bodhicitta (the mind of enlightenment) in all conduct, giving without seeking reward, not being attached to all fears.
及道生受持禁戒。於一切眾生忍辱無礙。為引攝一切善法行於精進。修三摩提滅離無色定。與方便相應智。四攝相應方便於持戒破戒中。善友無二。事善知識恭敬心。聽法恭敬心樂住阿蘭若處。於世間希有不生安樂心。于下品乘不生喜樂心。于大乘教觀實功德。遠離惡友敬事善友。恒治四種梵住。治無量心清凈。恒遊戲五神通。恒依智慧行。于住正行不住正行眾生。無舍離心引攝大眾。一向決定言說恭敬實事先恭敬行。菩薩心與如此等法相應說名菩薩。由如此文句前說初句應知。解說初句者。謂於一切眾生利益安樂意。此利益安樂意文句別有十六文句所顯業應知。解說十六業者。一傅傅行業。二無倒業。三不由他事自行業。四不可壞業。五無求欲業。有三句解釋應知。不貪報恩。有恩無恩眾生不生愛憎心。隨順行乃至餘生隨處相應言說業。有二句解釋應知。有苦有樂無二眾生平等業。無下劣業。不可令退轉業。攝方便業。厭惡所對治業。有二句解釋應知。無間思量業。行進勝位業。有七句解釋應知。正修加行六波羅蜜。恭敬行四攝成就方便業。有六句解釋應知。事善知識聽聞正法。住阿蘭若處。遠離邪覺觀。正思惟功德。有二句。顯事善友功德。有二句。顯成就業。有三句解釋應知。治無量心清凈得威德。證得功德安
立他業。有四句解釋應知。引攝大眾無有疑心。立正教學處。法財二攝無染污心。如此等句。應知解釋初說文句。此中說偈。
取如前說句 隨德句差別 取如前說句 由義別句別
攝大乘論應知入勝相第三
如此已說應知勝相。云何應知應知入勝相。多聞所熏習依止。非阿黎耶識所攝。如阿黎耶識成種子。正思惟所攝。似法及義顯相所生。似所取種類有見意言分別。何人能入應知相。大乘多聞熏習相續已得承事。無量出世諸佛。已入決定信樂正位。由善成熟修習增長善根。是故善得福德智慧二種資糧。諸菩薩於何處入唯識觀。有見似法義顯相意言分別。大乘法相所生。于愿樂行地入。謂隨聞信樂故。見道謂如理通達故。修道謂能對治一切障故。究竟道中。謂出離障垢最清凈故。一切法實唯有識。如說隨聞信樂故。如理通達故。能對治一切障故。出離障垢最清凈故。云何得入。由善根力持故。由有三相練磨心故。由滅除四處障故。緣法義為境。無間修。恭敬修。奢摩他毗缽舍那。無放逸故。十方世界無數量故。不可數量在人道眾生。剎那剎那證得無上菩提。是名第一練磨心。由此正意施等諸波羅蜜必得生長。是我信樂已得堅住。由此正意我修習施等波羅蜜。進得圓滿則為不難。是名第二練磨心
【現代漢語翻譯】 現代漢語譯本： 『立他業』（確立利他事業）。有四句解釋應當瞭解。『引攝大眾無有疑心』（引導和攝受大眾，使他們沒有疑慮），『立正教學處』（確立正確的教學之處），『法財二攝無染污心』（以佛法和資財兩種方式攝受，沒有染污的心）。如此等等語句，應當瞭解解釋的初步文句。這裡用偈頌來說明： 『取如前說句，隨德句差別，取如前說句，由義別句別。』 《攝大乘論》應知入勝相第三 如此已經說了應知勝相。怎樣才能瞭解應知入勝相呢？通過多聞熏習所依止，不是阿黎耶識（Alaya-vijñāna，藏識）所攝持。如同阿黎耶識成為種子，由正確的思維所攝持。相似於法和義的顯現之相所生起。相似於所取對象的種類，具有能見的意言分別。什麼人能夠進入應知相呢？大乘佛法多聞熏習相續，已經得到承事無量出世諸佛，已經進入決定信樂的正位。由於善根成熟，修習增長善根，所以能夠很好地獲得福德和智慧兩種資糧。諸位菩薩在什麼地方進入唯識觀呢？在具有能見，相似於法義顯現之相的意言分別，由大乘法相所生起的地方進入。在愿樂行地進入，也就是隨順聽聞而信樂的緣故。見道，也就是如理通達的緣故。修道，也就是能夠對治一切障礙的緣故。在究竟道中，也就是出離障礙和垢染，最為清凈的緣故。一切法的實相唯有識。如經文所說，隨順聽聞而信樂的緣故，如理通達的緣故，能夠對治一切障礙的緣故，出離障礙和垢染最為清凈的緣故。怎樣才能進入呢？由於善根的力量支援的緣故，由於有三種練磨心的緣故，由於滅除四處障礙的緣故。以佛法和義為境界，無間斷地修習，恭敬地修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），沒有放逸的緣故。十方世界有無數量，不可數量的人道眾生，剎那剎那證得無上菩提，這叫做第一練磨心。由此正確的意念，佈施等等諸波羅蜜（Pāramitā，彼岸）必定能夠生長。『我信樂已經得到堅固的安住』，由此正確的意念，我修習佈施等等波羅蜜，進而得到圓滿則不困難，這叫做第二練磨心。
【English Translation】 English version: 'Establishing the works of others' (establishing altruistic activities). There are four explanatory sentences that should be understood: 'Guiding and gathering the masses without doubt,' 'Establishing the place of correct teaching,' 'Gathering with Dharma and wealth, without defiled mind.' Such sentences should be understood as the initial phrases of explanation. Here, verses are used to illustrate: 'Taking phrases as previously stated, differences in phrases according to virtue; taking phrases as previously stated, differences in phrases due to meaning.' 《Compendium of the Mahāyāna》, Third Section on Knowing the Superior Aspect of Entry Having thus spoken of the superior aspect of what should be known, how should one know the superior aspect of entry into what should be known? Through reliance on much learning and cultivation, not encompassed by the Alaya-vijñāna (storehouse consciousness). Just as the Alaya-vijñāna becomes a seed, sustained by correct contemplation. Similar to the arising of appearances of Dharma and meaning. Similar to the types of objects taken, with intentional discrimination that has seeing. Who can enter the aspect of what should be known? Those who have continuously cultivated much learning of the Mahāyāna, have already served countless Buddhas who have appeared in the world, and have already entered the correct position of determined faith and joy. Because of the maturation of good roots, cultivating and increasing good roots, they are able to well obtain the two accumulations of merit and wisdom. Where do the Bodhisattvas enter the contemplation of consciousness-only? They enter where there is intentional discrimination with seeing, similar appearances of Dharma and meaning, arising from the characteristics of the Mahāyāna Dharma. They enter in the stage of aspiration and practice, that is, because of following hearing and believing. The path of seeing, that is, because of understanding in accordance with reason. The path of cultivation, that is, because of being able to counteract all obstacles. In the ultimate path, that is, because of being free from obstacles and defilements, and being most pure. The reality of all Dharmas is only consciousness. As the sutra says, because of following hearing and believing, because of understanding in accordance with reason, because of being able to counteract all obstacles, because of being free from obstacles and defilements, and being most pure. How can one enter? Because of the power of good roots supporting, because of having three aspects of refining the mind, because of eliminating the obstacles in four places. Taking Dharma and meaning as the object, cultivating without interruption, cultivating with reverence, Śamatha (tranquility) and Vipaśyanā (insight), because of not being negligent. Because the ten directions of the world are countless, and the number of sentient beings in the human realm is uncountable, they attain unsurpassed Bodhi (enlightenment) in every moment. This is called the first refining of the mind. Because of this correct intention, the various Pāramitās (perfections) such as giving will surely grow. 'My faith and joy have already obtained firm abiding,' because of this correct intention, my cultivation of the Pāramitās such as giving, and further attaining perfection, will not be difficult. This is called the second refining of the mind.
。若人與眾善法相應。后捨命時於一切受生中。可愛富樂自然而成。是人得有礙善此義尚應成。云何我得圓滿善及無礙善。一切如意可愛富樂而當不成。是名第三練磨心。此中說偈。
人道中眾生 唸唸證菩提 處所過數量 故無下劣心 善心人信樂 能生施等度 勝人得此意 故能修施等 若善人死時 即得勝富樂 滅位圓凈善 此義云何無
由滅除四處障故。由舍離聲聞獨覺思惟故。邪思惟滅于大乘中生信心及決了心故。滅一切邪意及疑。是所聞思諸法中。舍離我及我所邪執故。是故滅除法執。安立現前住一切相思惟悉不分別。是故能滅除分別。此中說偈。
現住及安立 一切相思惟 智人不分別 故得無上覺
緣法及義為境。何因何方便得入。由聞熏習種類正思惟所攝。顯現似法及義。有見意言分別故。由四種尋思。謂名義自性差別假立尋思。
由四種如實智。謂名義自性差別。如實智四種不可得故。若菩薩已入已解如此等義。則修加行為入唯識觀。於此觀中意言分別似字言及義顯現。此中是字言相。但意言分別得如此通達。此義依名言唯意言分別。亦如此通達此名義自性差別。唯假說為量。亦如此通達。次於此位中但證得唯意言分別。是觀行人不見
【現代漢語翻譯】 現代漢語譯本：如果一個人與各種善法相應，那麼在死後投生的所有地方，都能自然而然地獲得可愛和富樂。既然這樣的人都能獲得有礙的善，那麼為什麼我不能獲得圓滿的善和無礙的善，以及一切如意的可愛富樂呢？這叫做第三種練磨心。其中有偈頌說： 在人道中的眾生，唸唸都能證得菩提（bodhi，覺悟）。 他們所處的處所超過了數量，所以沒有下劣的心。 具有善心的人信樂，能夠生起佈施（dāna）等波羅蜜（pāramitā，到彼岸）。 殊勝的人得到這種意念，所以能夠修習佈施等。 如果善人在死的時候，就能獲得殊勝的富樂。 在滅盡的位置上獲得圓滿清凈的善，這個道理怎麼會沒有呢？ 由於滅除了四種障礙的緣故，由於舍離了聲聞（Śrāvaka，小乘弟子）和獨覺（Pratyekabuddha，獨自覺悟者）的思惟的緣故，邪惡的思惟滅除，在大乘（Mahāyāna，大乘佛教）中生起信心和決斷心的緣故，滅除一切邪惡的意念和疑惑。在所聽聞和思惟的諸法中，舍離對『我』和『我所』的邪惡執著的緣故，所以滅除法執。安立現前，安住在一切相的思惟中，完全不作分別，所以能夠滅除分別。其中有偈頌說： 現前安住和安立，在一切相的思惟中。 有智慧的人不作分別，所以能夠獲得無上覺悟。 以法和義為所緣的境界，通過什麼原因和什麼方便才能進入呢？通過聞熏習的種類所攝的正思惟，顯現出相似的法和義，因為有見解的意言分別的緣故。通過四種尋思，即名、義、自性、差別假立的尋思。 通過四種如實智，即名、義、自性、差別的如實智，因為這四種是不可得的。如果菩薩（Bodhisattva，菩薩）已經進入和理解了如此等等的意義，那麼就修習加行，爲了進入唯識觀。在這種觀中，意言分別顯現出相似的字言和義。這裡是字言的相，但意言分別才能如此通達。這個意義依賴於名言，只是意言分別，也如此通達這個名、義、自性、差別，只是假說作為衡量，也如此通達。其次在這個位置中，只是證得唯意言分別，這個觀行者不見。
【English Translation】 English version: If a person is in accordance with various good dharmas, then in all rebirths after death, they will naturally attain lovable and joyful happiness. Since such a person can attain conditioned good, why can't I attain perfect and unconditioned good, as well as all wish-fulfilling lovable and joyful happiness? This is called the third mind training. There is a verse that says: Beings in the human realm, in every moment, can attain bodhi (bodhi, enlightenment). The places where they are located exceed the number, so there is no inferior mind. People with good minds have faith and joy, and can generate dāna (dāna, giving) and other pāramitās (pāramitā, perfections). Superior people obtain this intention, so they can practice giving and so on. If a good person dies, they will immediately attain superior happiness and joy. At the position of extinction, they attain perfect and pure good, how can this meaning not exist? Because of eliminating the four obstacles, because of abandoning the thinking of Śrāvakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), evil thinking is eliminated, and faith and decisive mind arise in Mahāyāna (Mahāyāna, Great Vehicle), because of eliminating all evil thoughts and doubts. In the dharmas that are heard and contemplated, because of abandoning the evil attachment to 'I' and 'mine', therefore eliminating the attachment to dharma. Establishing the present, abiding in the contemplation of all aspects, without any discrimination, therefore being able to eliminate discrimination. There is a verse that says: Abiding in the present and establishing, in the contemplation of all aspects. Wise people do not discriminate, so they can attain unsurpassed enlightenment. Taking dharma and meaning as the object, through what cause and what means can one enter? Through the correct thinking contained in the types of hearing and learning, similar dharma and meaning appear, because of the intentional discrimination of views. Through four kinds of seeking, namely seeking of name, meaning, self-nature, difference, and false establishment. Through four kinds of true knowledge, namely the true knowledge of name, meaning, self-nature, and difference, because these four are unattainable. If a Bodhisattva (Bodhisattva, Enlightenment Being) has already entered and understood such meanings, then they practice additional conduct in order to enter the Consciousness-Only view. In this view, intentional discrimination manifests similar word-speech and meaning. Here is the aspect of word-speech, but intentional discrimination can only understand it in this way. This meaning relies on language, it is only intentional discrimination, and it also understands this name, meaning, self-nature, and difference in this way, it is only a provisional saying as a measure, and it also understands it in this way. Secondly, in this position, one only attains the intentional discrimination of Consciousness-Only, this practitioner does not see.
名及義。不見自性差別假說。由實相不得有自性差別義。已由四種尋思及四種如實智。于意言分別顯現似名及義。得入唯識觀。于唯識觀中入何法。如何法得入。但入唯量相見二法。種種相貌名義。自性差別假說自性差別義。六種相無義故。由此能取所取非有為義故。一時顯現似種種相貌及生故。譬如闇中藤顯現似蛇。猶如於藤中蛇即是虛實不有故。若人已了別此藤義。先時蛇亂智不緣境起。即便謝滅唯藤智在。此藤智由微細分析虛空無實境。何以故。但是色香味觸相故。若心緣此境。藤智亦應可滅。若如此見已伏滅。六相顯現。似名及義。意言分別塵智不生。譬如蛇智。於伏滅六相義中。是唯識智亦應可伏滅。譬如藤智。由依真如智故。如此菩薩由入似義顯現意言分別相故。得入分別性由入唯識義故。得入依他性。及云何得入真實性。若舍唯識想已。是時意言分別。先所聞法熏習種類。菩薩已了別伏滅塵想。似一切義顯現。無復生緣故不得生。是故似唯識意言分別亦不得生。由此義故。菩薩唯住無分別。一切義名中由無分別智。得證得住真如法界。是時菩薩平等平等能緣所緣無分別智生。由此義故菩薩得入真實性。此中說偈。
法人及法義 性略及廣名 不凈凈究竟 十名差別境
如此菩薩由入唯
【現代漢語翻譯】 現代漢語譯本 名與義。不見自性差別假說。因為從實相上來說，不應該有自性差別的意義。通過四種尋思和四種如實智，在意識的語言分別中顯現出類似名和義的東西，從而得以進入唯識觀。在唯識觀中進入什麼法？如何進入？僅僅進入唯量和相見這兩種法。種種相貌、名義、自性差別假說、自性差別義，這六種相都沒有實際意義。因此，能取和所取都不是真實存在的。它們只是在同一時間顯現出類似種種相貌和生起的狀態。比如在黑暗中，藤蔓顯現得像蛇一樣。就像在藤蔓中，蛇是虛假的，並不真實存在。如果有人已經瞭解了藤蔓的真實意義，那麼先前由蛇引起的混亂認知就不會再緣于外境而生起，隨即消失，只剩下對藤蔓的認知。這種對藤蔓的認知，通過微細的分析，會發現它在虛空中並沒有真實的本體。為什麼呢？因為它只是色、香、味、觸的顯現。如果心執著于這個境界，那麼對藤蔓的認知也應該可以消失。如果能這樣觀察，就能降伏並滅除六種相的顯現，以及類似名和義的顯現。意識的語言分別和塵世的認知就不會產生，就像蛇的認知一樣。在降伏並滅除六相的意義中，這種唯識智也應該可以被降伏和滅除，就像對藤蔓的認知一樣。因為依靠真如智的緣故。如此，菩薩因為進入類似意義的顯現和意識的語言分別相，所以得以進入分別性。因為進入唯識的意義，所以得以進入依他性。以及如何進入真實性？如果捨棄了唯識的觀念，這時意識的語言分別，以及先前所聽聞的佛法熏習的種子，菩薩已經瞭解並降伏了塵世的雜念，類似一切意義的顯現，因為沒有再次生起的因緣，所以不會再生起。因此，類似唯識的意識語言分別也不會再生起。因為這個緣故，菩薩僅僅安住于無分別，在一切意義的名相中，通過無分別智，得以證得並安住于真如法界。這時，菩薩平等平等，能緣和所緣都沒有分別的智慧產生。因為這個緣故，菩薩得以進入真實性。這裡用偈頌來說明： 法（Dharma）人及法義，性略及廣名，不凈凈究竟，十名差別境。 如此菩薩因為進入唯識...
【English Translation】 English version Name and meaning. The hypothesis of no self-nature difference is not seen. Because, from the perspective of true reality (Satya, 真如), there should be no meaning of self-nature difference. Through the four kinds of investigation (catuḥ prayogāḥ, 四種尋思) and the four kinds of true knowledge (catasraḥ yathābhūta prajñāḥ, 四種如實智), something similar to name and meaning appears in the language discrimination of consciousness, thereby gaining entry into the Consciousness-Only (Vijñāptimātratā, 唯識) view. In the Consciousness-Only view, what Dharma (法) is entered? How is it entered? Only the two Dharmas of mere measurement (mātra, 量) and appearance-perception (darśana, 相見) are entered. The various appearances, names and meanings, the hypothetical self-nature difference, and the meaning of self-nature difference—these six aspects have no real meaning. Therefore, the grasper (grāhaka, 能取) and the grasped (grāhya, 所取) are not real. They merely appear simultaneously as various appearances and arising states. For example, in the darkness, a vine appears like a snake. Just as the snake in the vine is false and does not truly exist. If someone already understands the true meaning of the vine, then the previous confused cognition caused by the snake will no longer arise based on external objects, and it will immediately disappear, leaving only the cognition of the vine. This cognition of the vine, through subtle analysis, will reveal that it has no real substance in emptiness. Why? Because it is merely the appearance of color (rūpa, 色), smell (gandha, 香), taste (rasa, 味), and touch (sparśa, 觸). If the mind clings to this realm, then the cognition of the vine should also be able to disappear. If one can observe in this way, one can subdue and extinguish the appearance of the six aspects, as well as the appearance of things similar to names and meanings. The language discrimination of consciousness and worldly cognition will not arise, just like the cognition of the snake. In the meaning of subduing and extinguishing the six aspects, this Consciousness-Only wisdom should also be able to be subdued and extinguished, just like the cognition of the vine. Because it relies on the wisdom of Suchness (Tathatā, 真如). In this way, because the Bodhisattva (菩薩) enters the appearance of similar meanings and the language discrimination aspect of consciousness, he is able to enter the discriminated nature (parikalpita-svabhāva, 分別性). Because he enters the meaning of Consciousness-Only, he is able to enter the dependent nature (paratantra-svabhāva, 依他性). And how does he enter the true nature (pariniṣpanna-svabhāva, 真實性)? If he abandons the concept of Consciousness-Only, then at this time, the language discrimination of consciousness, as well as the seeds of the Dharma previously heard and cultivated, the Bodhisattva has already understood and subdued the worldly thoughts, and the appearance of similar meanings, because there is no cause for arising again, it will not arise again. Therefore, the language discrimination of consciousness similar to Consciousness-Only will also not arise again. For this reason, the Bodhisattva only abides in non-discrimination, and in the names of all meanings, through non-discriminating wisdom, he is able to attain and abide in the Dharma Realm of Suchness. At this time, the Bodhisattva equally and impartially, the grasper and the grasped, without discrimination, wisdom arises. For this reason, the Bodhisattva is able to enter the true nature. Here, a verse is used to explain: The Dharma (法), the person (人) and the meaning of Dharma (法義), the nature (性), the brief (略) and the broad (廣) names, the impure (不淨), the pure (淨), and the ultimate (究竟), these ten names are the realm of difference (差別境). In this way, the Bodhisattva, because he enters the Consciousness-Only...
識觀故。得入應知勝相。由入此相得入初歡喜地。善通達法界。得生十方諸佛如來家。得一切眾生心平等。得一切菩薩心平等。得一切諸佛如來心平等。此觀名菩薩見道。
複次何故菩薩入唯識觀。由緣極通法為境出世奢摩他毗缽舍那智故。由無分別智后所得種種相識為相智故。為滅除共本阿黎耶識中一切有因諸法種子。為生長能觸法身諸法種子。為轉依。為得一切如來正法。為得一切智智故。入唯識觀。無分別智后所得智者。于本識及所生一切識識及相識相中由觀似幻化等譬自性無顛倒。由此義故。菩薩如幻師於一切幻事自了無倒。於一切相因緣及果中。若正說時常無偏倒。
是時正入唯識觀位中。有四種三摩提。是四種通達分善根依止菩薩云何應見。由四種尋思。于下品無塵觀忍光得三摩提。是暖行通達分善根。依止於最上品無塵觀忍光增三摩提。是頂行通達分善根。依止於四種如實智。菩薩已入唯識觀了別無塵故。正入真義一分通行三摩提。是隨非安立諦忍。依止此三摩提最後剎那。了伏唯識想。轉名無間三摩提。應知是世第一法依止四種三摩提。是菩薩入非安立諦觀前方便。若菩薩如此入初地已得見道。得通達入唯識。云何菩薩修習觀行入于修道。如佛廣說。所安立法相。于菩薩十地。由攝一切
【現代漢語翻譯】 現代漢語譯本： 因為認識和觀察的緣故，才能證入應知勝相。由於證入此勝相，才能進入初歡喜地（Prathamā-muditā-bhūmi，菩薩十地之第一地）。能夠善於通達法界（Dharmadhātu，諸法總相），得生於十方諸佛如來之家，得到對一切眾生的平等心，得到對一切菩薩的平等心，得到對一切諸佛如來的平等心。這種觀行稱為菩薩見道。
其次，菩薩為何要進入唯識觀？因為以極其通達的法作為境界，生起出世間的奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）智慧的緣故；因為以無分別智（nirvikalpa-jñāna，不分別的智慧）之後所獲得的種種相識作為相智的緣故；爲了滅除共本阿黎耶識（ālaya-vijñāna，藏識）中一切有因諸法的種子；爲了生長能夠觸及法身（Dharmakāya，佛的法性身）的諸法種子；爲了轉依（Parāvṛtti，轉變所依）；爲了獲得一切如來的正法；爲了獲得一切智智（sarvākāra-jñāna，對一切事物的智慧）的緣故，進入唯識觀。無分別智后所得的智慧，對於本識以及所生的一切識，識以及相，識相中，通過觀察，如同幻化等譬喻，自性沒有顛倒。因為這個緣故，菩薩如同幻術師，對於一切幻事，自己了知沒有顛倒。對於一切相的因緣和果中，如果正確宣說時，常常沒有偏頗和顛倒。
這時，正在進入唯識觀的位次中，有四種三摩提（samādhi，禪定）。這四種是通達分善根所依止的，菩薩應當如何看待？通過四種尋思，在下品的無塵觀忍光中得到三摩提，這是暖行通達分善根。依止於最上品的無塵觀忍光，增長三摩提，這是頂行通達分善根。依止於四種如實智，菩薩已經進入唯識觀，了別無塵，所以正在進入真義一分通行三摩提，這是隨非安立諦忍。依止此三摩提的最後剎那，了伏唯識想，轉名為無間三摩提。應當知道這是世第一法，依止四種三摩提，是菩薩進入非安立諦觀的前方便。如果菩薩如此進入初地，就已經得到見道，得到通達進入唯識。菩薩如何修習觀行而進入修道，如同佛陀廣說，所安立的法相，在菩薩十地中，通過攝取一切。
【English Translation】 English version: It is through recognition and observation that one can enter the 'to-be-known superior aspect'. By entering this aspect, one can enter the first 'Joyful Ground' (Prathamā-muditā-bhūmi, the first of the ten Bodhisattva grounds). One can thoroughly understand the 'Dharma Realm' (Dharmadhātu, the totality of all phenomena), be born into the family of Buddhas and Tathagatas in the ten directions, attain equanimity towards all sentient beings, attain equanimity towards all Bodhisattvas, and attain equanimity towards all Buddhas and Tathagatas. This observation is called the Bodhisattva's 'Path of Seeing'.
Furthermore, why does a Bodhisattva enter the 'Consciousness-Only' (Vijñānavāda) observation? It is because, with extremely thorough Dharma as the object, 'Śamatha' (calm abiding) and 'Vipaśyanā' (insight) wisdom that transcends the world arise. It is because the various aspects of consciousness obtained after 'non-discriminating wisdom' (nirvikalpa-jñāna) are taken as the aspect of wisdom. It is to eliminate the seeds of all conditioned dharmas in the common fundamental 'Ālaya-consciousness' (ālaya-vijñāna, storehouse consciousness); to grow the seeds of dharmas that can touch the 'Dharmakāya' (Dharmakāya, the body of Dharma); for 'transformation of the basis' (Parāvṛtti); to obtain all the true Dharma of the Tathagatas; and to obtain 'all-knowing wisdom' (sarvākāra-jñāna). Therefore, one enters the 'Consciousness-Only' observation. The wisdom obtained after 'non-discriminating wisdom' observes the fundamental consciousness and all the consciousnesses that arise from it, the consciousness and the aspects, and the aspects of consciousness, as if they were illusions, and their nature is without inversion. For this reason, the Bodhisattva, like an illusionist, understands all illusions without inversion. Regarding the causes and conditions and results of all aspects, when speaking correctly, one is always without bias or inversion.
At this time, while rightly entering the stage of 'Consciousness-Only' observation, there are four kinds of 'samādhi' (meditative absorption). How should a Bodhisattva view these four, which are the basis of the roots of goodness of the 'penetrative division'? Through four kinds of contemplation, one obtains 'samādhi' in the inferior 'dust-free contemplation of forbearance light'. This is the 'warmth practice' of the 'penetrative division' of the roots of goodness. Relying on the supreme 'dust-free contemplation of forbearance light', one increases 'samādhi'. This is the 'peak practice' of the 'penetrative division' of the roots of goodness. Relying on the four kinds of 'truthful wisdom', the Bodhisattva has already entered the 'Consciousness-Only' observation, distinguishing dust-free, and is therefore rightly entering the 'one-part passage samādhi' of true meaning. This is the 'acceptance of non-established truth'. Relying on the final moment of this 'samādhi', one subdues the thought of 'Consciousness-Only' and transforms it into 'uninterrupted samādhi'. It should be known that this is the 'highest worldly Dharma', relying on the four kinds of 'samādhi', which are the preliminary means for the Bodhisattva to enter the 'non-established truth' observation. If a Bodhisattva enters the first ground in this way, they have already attained the 'Path of Seeing' and have attained thorough entry into 'Consciousness-Only'. How does a Bodhisattva cultivate observation and practice to enter the 'Path of Cultivation'? As the Buddha extensively explained, the established characteristics of the Dharma, in the ten grounds of the Bodhisattva, are through the collection of all.
如來所說大乘十二部經故得現前。由治所說通別二境。由生起緣極通境出世無分別智。及無分別智后所得奢摩他毗缽舍那智。由無量無數百千俱胝大劫中依數數修習。由昔及今所得轉依。為得三種佛身更修加行。是聲聞見道。是菩薩見道。此二見道差別云何。聲聞菩薩見道應知有十一種差別。何者為十一。一由境界差別。謂緣大乘法為境。二由依止差別。謂依大福德智慧資糧為依止。三由通達差別。謂通達人法二無我。四由涅槃差別。謂攝無住處涅槃以為住處。五由地差別。謂依十地為出離。六七由清凈差別。謂滅煩惱習氣。及治凈土為清凈。八由於一切眾生得平等心差別。謂為成熟眾生不捨加行功德善根。九由受生差別。謂生如來家為生故。十由顯現差別。謂于佛子大集論中常能顯現為攝受正法。十一由果差別。謂十力無畏不共如來法。及無量功德生為果故。此中說兩偈。
名義互為客 菩薩應尋思 應觀二唯量 及彼二假說 從此生實智 離塵分別三 若見其非有 得入三無性
又正教兩偈。如分別觀論說。
菩薩在靜位 觀心唯是影 舍離外塵相 唯定觀自想 菩薩住于內 入所取非有 次觀能取空 后觸二無得
復有大乘莊嚴經論所說五偈。為顯此道。
菩薩生長福及慧 二種資糧無量際 於法思惟心決故 能了義類分別因 已知義類但分別 得住似義唯識中 故觀行人證法界 能離二相及無二 若離於心知無餘 由此即見心非有 智人見此二不有 得住無二真法界 由無分別智慧人 恒平等行遍一切 染衣稠密過聚性 遣滅如藥能除毒 佛說正法善成立 安心有根於法界 已知憶念唯分別 功德海岸智人至
攝大乘論入因果勝相第四
如此已說入應知勝相。云何應知入因果勝相。由六波羅蜜。謂陀那尸羅羼提毗梨耶持訶那般羅若波羅蜜。云何由六波羅蜜得入唯識。復云何六波羅蜜成入唯識果。此正法內有諸菩薩。不著富樂心。于戒無犯過心。于苦無壞心。于善修無懶墮心。於此散亂因中不住著故。常行一心如理簡擇諸法得入唯識觀。由依止六波羅蜜。菩薩已入唯識地。次得清凈信樂意所攝六波羅蜜。是故於此中間設離六波羅蜜。加行功用。由信樂正說愛重隨喜愿得思惟故。恒無休息行。故修習六波羅蜜究竟圓滿。此中說偈。
修習圓白法 能得利疾忍 菩薩于自乘 甚深廣大說 覺唯分別故 得無著智故 是樂信清凈 名清凈意地 菩薩在法流 前後見諸佛 已知菩提近 無
【現代漢語翻譯】 現代漢語譯本： 菩薩增長福德和智慧，這兩種資糧無邊無際。 由於對佛法深入思惟，內心堅定，因此能夠了解各種義理，分辨其原因。 即使已經瞭解各種義理，但如果只是分別，仍然停留在相似義理的唯識境界中。 因此，觀行者證悟法界，能夠遠離二相以及非二。 如果能遠離心識，就能了知一切皆空無所有，由此就能明白心識並非實有。 有智慧的人見到這二者皆非實有，就能安住于非二的真實法界。 由於沒有分別，有智慧的人恒常平等地行於一切境界。 如同染污的衣物，稠密地覆蓋著過失的聚集，通過修行可以遣除，如同藥物能消除毒害。 佛陀所說的正法善於成立，安心於法界之中，有穩固的根基。 已經瞭解憶念只是分別，有智慧的人最終能到達功德的彼岸。
《攝大乘論》入因果勝相第四
以上已經說了入應知勝相。什麼是應知入因果勝相呢？由六波羅蜜（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā）。也就是佈施、持戒、忍辱、精進、禪定、般若六種波羅蜜。如何通過六波羅蜜得以進入唯識？又如何使六波羅蜜成就進入唯識的果實？在這正法之中，有諸位菩薩，不貪著富裕安樂，對於戒律沒有違犯的過失，對於苦難沒有退壞之心，對於修習善法沒有懶惰之心，對於散亂的原因不執著，因此常常一心一意，如理如實地簡擇諸法，得以進入唯識的觀行。由於依止六波羅蜜，菩薩已經進入唯識的境界。接下來獲得清凈的信樂之心所攝持的六波羅蜜。因此，在這中間，即使離開了六波羅蜜，通過加行功用，由於信樂正法，愛重隨喜，愿求獲得，思惟觀察的緣故，恒常沒有休息地修行。所以修習六波羅蜜最終圓滿。其中說到偈頌：
修習圓滿清白的法，能夠快速獲得利益和忍辱。 菩薩對於自身的乘法，甚深廣大地宣說。 覺悟到一切唯是分別的緣故，獲得無執著的智慧的緣故。 這是信樂清凈，名為清凈意地。 菩薩在佛法之流中，前後都能見到諸佛。 已經知道菩提（bodhi）不遠了，沒有恐懼。
【English Translation】 English version: Bodhisattvas grow in merit and wisdom, these two accumulations are boundless. Because of deep contemplation on the Dharma, the mind is resolute, therefore they can understand various meanings and distinguish their causes. Even if various meanings are understood, if there is only discrimination, one still dwells in the realm of mere appearance of meaning in consciousness-only. Therefore, practitioners who contemplate and realize the Dharmadhātu (法界, the realm of reality) can be free from the two aspects and non-duality. If one can be free from the mind, one can know that everything is empty and without substance, and thus one can understand that the mind is not real. Wise people who see that these two are not real can abide in the non-dual true Dharmadhātu. Because there is no discrimination, wise people constantly and equally act in all realms. Like stained clothes, densely covering the accumulation of faults, it can be removed through practice, just as medicine can eliminate poison. The Dharma (正法, the true law) spoken by the Buddha is well established, and the mind is settled in the Dharmadhātu, with a solid foundation. Having understood that memory is only discrimination, wise people will eventually reach the shore of merit.
《Compendium on the Mahāyāna》 Chapter Four: The Entrance into the Excellent Aspects of Cause and Effect
The excellent aspects of entrance that should be known have been explained above. What are the excellent aspects of entrance into cause and effect that should be known? They are the six Pāramitās (波羅蜜, perfections): Dāna-pāramitā (陀那波羅蜜, perfection of giving), Śīla-pāramitā (尸羅波羅蜜, perfection of morality), Kṣānti-pāramitā (羼提波羅蜜, perfection of patience), Vīrya-pāramitā (毗梨耶波羅蜜, perfection of diligence), Dhyāna-pāramitā (持訶那波羅蜜, perfection of meditation), and Prajñā-pāramitā (般羅若波羅蜜, perfection of wisdom). How does one enter consciousness-only through the six Pāramitās? And how do the six Pāramitās achieve the fruit of entering consciousness-only? Within this true Dharma, there are Bodhisattvas (菩薩, enlightened beings) who are not attached to wealth and happiness, have no transgressions against the precepts, have no broken hearts in the face of suffering, have no laziness in cultivating good deeds, and are not attached to the causes of distraction. Therefore, they constantly and single-mindedly, in accordance with the truth, discern all dharmas and are able to enter the contemplation of consciousness-only. By relying on the six Pāramitās, Bodhisattvas have already entered the realm of consciousness-only. Next, they obtain the six Pāramitās embraced by pure faith and joy. Therefore, in the meantime, even if one departs from the six Pāramitās, through the effort of practice, because of faith in the true Dharma, love and joy, the desire to obtain, and contemplation, one constantly practices without rest. Therefore, the cultivation of the six Pāramitās is ultimately perfected. Here it says in verse:
Cultivating the complete and pure Dharma, one can quickly obtain benefits and patience. Bodhisattvas deeply and extensively expound on their own vehicle. Because of realizing that everything is only discrimination, and because of obtaining wisdom without attachment. This is pure faith and joy, called the pure ground of intention. Bodhisattvas in the stream of Dharma, can see all Buddhas before and after. Having known that bodhi (菩提, enlightenment) is not far away, there is no fear.
難易得故
何故波羅蜜唯有六數為安立。能對治六種惑障故。為一切佛法生起依處故。為隨順成熟一切眾生依止故。為對治不發行心因故。立施戒二波羅蜜。不發行心因者。貪著財物及以室家。若已發修行心。為對治退弱心因故。立忍精進二波羅蜜。退弱心因者。謂生死眾生違逆。若事長時助善法加行疲怠。若已起發行及不退弱心。為對治壞失心因故。立定慧二波羅蜜。壞失心因者。謂散亂邪智。是故為對治六種惑障。立波羅蜜有六數。為一切佛法生起依處故者。前四波羅蜜是不散亂因。次一波羅蜜是不散亂體。由依止此不散亂故。能如實覺了諸法真理。一切如來正法皆得生起。是故為一切佛法生起依處。立波羅蜜有六數。為隨順成熟一切眾生依止故者。由施波羅蜜利益眾生。由戒波羅蜜不損惱眾生。由忍波羅蜜能安受彼毀辱不起報怨心。由精進波羅蜜生彼善根滅彼惡根。由此利益因一切眾生皆得調伏。次彼心未得寂靜為令寂靜。已得寂靜為令解脫。故立定慧二波羅蜜。由此六度菩薩善教眾生。故得成熟。是故為隨順成熟一切眾生依止。立波羅蜜有六數。由如此義。是故應知成立波羅蜜有六數。
此六波羅蜜相云何可見。由六種最勝六波羅蜜。通相有六。一由依止無等。謂依止無上菩提心起。二由品類無
【現代漢語翻譯】 現代漢語譯本 難得和容易得到的原因
為什麼波羅蜜（Pāramitā，意為「到彼岸」）只有六種，並被如此安立呢？因為它們能對治六種迷惑障礙的緣故。因為它們是一切佛法生起的所依之處的緣故。因為它們是隨順成熟一切眾生所依止的緣故。因為它們是對治不發起菩提心的原因的緣故。所以安立佈施（Dāna）和持戒（Śīla）這兩種波羅蜜。不發起菩提心的原因，就是貪著財物以及家庭。如果已經發起修行之心，爲了對治退弱之心的原因，所以安立忍辱（Kṣānti）和精進（Vīrya）這兩種波羅蜜。退弱之心的原因，是指生死輪迴中的眾生的違逆，或者事情長久，幫助善法的修行變得疲憊懈怠。如果已經生起發起菩提心和不退弱之心，爲了對治壞失菩提心的原因，所以安立禪定（Dhyāna）和智慧（Prajñā）這兩種波羅蜜。壞失菩提心的原因，是指散亂和邪惡的智慧。因此，爲了對治六種迷惑障礙，所以安立波羅蜜有六種。
因為它們是一切佛法生起的所依之處的緣故。前面的四種波羅蜜是不散亂的原因，接下來的一種波羅蜜是不散亂的本體。由於依止這種不散亂，才能如實覺了諸法的真理，一切如來的正法都能生起。因此，爲了成為一切佛法生起的所依之處，所以安立波羅蜜有六種。
因為它們是隨順成熟一切眾生所依止的緣故。由於佈施波羅蜜利益眾生，由於持戒波羅蜜不損害眾生，由於忍辱波羅蜜能夠安然忍受他人的毀辱而不生起報復之心，由於精進波羅蜜生起他們的善根，滅除他們的惡根。由此利益的原因，一切眾生都能被調伏。其次，對於那些心未得寂靜的眾生，爲了令其寂靜；對於那些已經得到寂靜的眾生，爲了令其解脫，所以安立禪定和智慧這兩種波羅蜜。由此六度，菩薩善巧地教導眾生，所以能夠成熟他們。因此，爲了隨順成熟一切眾生所依止，所以安立波羅蜜有六種。由於這樣的意義，所以應當知道成立波羅蜜有六種。
這六種波羅蜜的相狀如何才能見到呢？由六種最殊勝的六波羅蜜。通相有六種。第一，由依止無等，是指依止無上菩提心而生起。第二，由品類無
【English Translation】 English version Difficulty of Attainment
Why are there only six Pāramitās (perfections, meaning 'to the other shore') established? Because they counteract the six kinds of obscurations. Because they are the basis for the arising of all Buddha-dharmas. Because they are the support for the maturation of all sentient beings. Because they counteract the cause of not generating the mind of enlightenment. Therefore, the two Pāramitās of Dāna (generosity) and Śīla (discipline) are established. The cause of not generating the mind of enlightenment is attachment to wealth and family. If one has already generated the mind of practice, the two Pāramitās of Kṣānti (patience) and Vīrya (effort) are established to counteract the cause of a weakening mind. The cause of a weakening mind refers to the adversity of sentient beings in saṃsāra (cyclic existence), or the fatigue and laziness that arise from prolonged effort in assisting virtuous practices. If one has already generated the mind of enlightenment and does not regress, the two Pāramitās of Dhyāna (meditation) and Prajñā (wisdom) are established to counteract the cause of losing the mind of enlightenment. The cause of losing the mind of enlightenment refers to distraction and wrong views. Therefore, to counteract the six kinds of obscurations, six Pāramitās are established.
Because they are the basis for the arising of all Buddha-dharmas. The first four Pāramitās are the cause of non-distraction, and the next Pāramitā is the essence of non-distraction. Because of relying on this non-distraction, one can truly realize the truth of all dharmas, and all the Tathāgata's (Thus Come One) true dharma can arise. Therefore, to be the basis for the arising of all Buddha-dharmas, six Pāramitās are established.
Because they are the support for the maturation of all sentient beings. Because the Dāna Pāramitā benefits sentient beings, because the Śīla Pāramitā does not harm sentient beings, because the Kṣānti Pāramitā can peacefully endure others' insults without generating resentment, and because the Vīrya Pāramitā generates their roots of virtue and eliminates their roots of evil. Because of this cause of benefit, all sentient beings can be tamed. Furthermore, for those whose minds have not attained tranquility, to bring them tranquility; and for those who have already attained tranquility, to liberate them, the two Pāramitās of Dhyāna and Prajñā are established. Through these six perfections, Bodhisattvas skillfully teach sentient beings, and thus they can mature them. Therefore, to be the support for the maturation of all sentient beings, six Pāramitās are established. Because of this meaning, it should be known that the establishment of six Pāramitās is justified.
How can the characteristics of these six Pāramitās be seen? Through the six most excellent six Pāramitās. There are six common characteristics. First, by relying on the unequaled, which means arising by relying on the unsurpassed mind of enlightenment. Second, by the category of no
等。謂一一波羅蜜略說皆有三品。菩薩皆具修行。三由行事無等。謂安樂利益一切眾生事。菩薩所行諸度皆為成此二事故。四由方便無等。謂無分別智菩薩所行諸度。皆是無分別智所攝故。五由迴向無等。謂迴向無上菩提菩薩所行諸度。決定轉趣一切智果故。六由清凈無等。謂惑智二障永滅無餘。菩薩所行諸度分分除二障。乃至皆盡故。施即是波羅蜜。波羅蜜即是施耶。有是施非波羅蜜。有是波羅蜜非施。有是施是波羅蜜。有非施非波羅蜜。如施中四句應知余度亦有四句。
云何說六波羅蜜如此次第。前前波羅蜜隨順次生後後波羅蜜故。複次前前波羅蜜。由後後波羅蜜所清凈故。
依何義立六度名。此義云何可見。於一切世間聲聞獨覺施等善根中。最勝無等故。以能到彼岸故。是故通稱波羅蜜。能破滅吝惜嫉妒及貧窮下賤苦故稱陀。復得為大富主。及能引福德資糧故稱那。能寂靜邪戒及惡道故名尸。復能令得善道及三摩提故稱羅。能滅除瞋恚及忿恨心故名羼。復能生自他平和事故稱提。能滅除懶惰及諸惡法名毗梨。復行不放逸生長無量善法故稱耶。能滅除散亂故名持訶。及能引心令住內境故稱那。能滅一切見行。能除邪智故名般羅。能緣真相隨其品類知一切法故稱若。
云何應知諸波羅蜜修習。若
【現代漢語翻譯】 現代漢語譯本：等等。所謂每一種波羅蜜（Pāramitā，到彼岸）略說都有三種品類。菩薩（Bodhisattva，覺有情）都具備修行。三是由於行事沒有相同之處。即安樂利益一切眾生的事情。菩薩所修行的各種度（Pāramitā）都是爲了成就這兩種事情。四是由於方便沒有相同之處。即無分別智。菩薩所修行的各種度，都是由無分別智所攝持的緣故。五是由於迴向沒有相同之處。即迴向無上菩提（Anuttarā-bodhi，無上覺悟）。菩薩所修行的各種度，決定轉向一切智果的緣故。六是由於清凈沒有相同之處。即煩惱障和智慧障永遠滅盡無餘。菩薩所修行的各種度，一部分一部分地去除兩種障礙，乃至全部滅盡的緣故。佈施就是波羅蜜嗎？波羅蜜就是佈施嗎？有的是佈施但不是波羅蜜，有的是波羅蜜但不是佈施，有的是佈施也是波羅蜜，有不是佈施也不是波羅蜜。如同佈施中的四句，應當知道其餘的度也有四句。 為什麼說六波羅蜜是這樣的次第？因為前一個波羅蜜隨順次第產生后一個波羅蜜的緣故。再者，前一個波羅蜜，由后一個波羅蜜所清凈的緣故。 依據什麼意義建立六度（波羅蜜）的名稱？這個意義如何可以見到？在一切世間聲聞（Śrāvaka，聞法者）、獨覺（Pratyekabuddha，緣覺）的佈施等善根中，最為殊勝沒有可以相比的緣故。因為能夠到達彼岸的緣故，所以通稱為波羅蜜。能夠破滅吝惜、嫉妒以及貧窮困苦的緣故，稱為陀。又能夠成為大富之主，以及能夠引生福德資糧的緣故，稱為那。能夠寂靜邪戒以及惡道的緣故，名為尸。又能夠令得到善道以及三摩提（Samādhi，禪定）的緣故，稱為羅。能夠滅除嗔恚以及忿恨心的緣故，名為羼。又能夠產生自己和他人的平和事情的緣故，稱為提。能夠滅除懶惰以及各種惡法的緣故，名為毗梨。又能夠行不放逸，生長無量善法的緣故，稱為耶。能夠滅除散亂的緣故，名為持訶。以及能夠引導心令安住于內在境界的緣故，稱為那。能夠滅除一切見解和行為，能夠去除邪惡智慧的緣故，名為般羅。能夠緣取真相，隨著它的品類知道一切法的緣故，稱為若。 應當如何知道各種波羅蜜的修習？如果...
【English Translation】 English version: And so on. It is said that each Pāramitā (Perfection, going to the other shore) has three categories in brief. Bodhisattvas (Enlightenment Beings) all possess these practices. The third is due to the inequality of actions, namely, the affairs of bringing peace and benefit to all sentient beings. All the perfections practiced by Bodhisattvas are for the sake of accomplishing these two affairs. The fourth is due to the inequality of skillful means, namely, non-discriminating wisdom. All the perfections practiced by Bodhisattvas are embraced by non-discriminating wisdom. The fifth is due to the inequality of dedication, namely, dedicating to Anuttarā-bodhi (Unsurpassed Enlightenment). The perfections practiced by Bodhisattvas are definitely directed towards the fruit of omniscient wisdom. The sixth is due to the inequality of purity, namely, the afflictive obscurations and the cognitive obscurations are eternally extinguished without remainder. The perfections practiced by Bodhisattvas gradually remove the two obscurations, until they are all exhausted. Is giving the same as Pāramitā? Is Pāramitā the same as giving? There is giving that is not Pāramitā, there is Pāramitā that is not giving, there is giving that is also Pāramitā, and there is neither giving nor Pāramitā. Just like the fourfold distinction in giving, it should be known that the other perfections also have a fourfold distinction. Why are the six Pāramitās spoken of in this order? Because the preceding Pāramitā sequentially gives rise to the subsequent Pāramitā. Furthermore, the preceding Pāramitā is purified by the subsequent Pāramitā. Based on what meaning are the names of the six perfections (Pāramitās) established? How can this meaning be seen? Among all the roots of virtue such as giving of Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas) in all the worlds, it is the most supreme and incomparable. Because it is able to reach the other shore, it is therefore generally called Pāramitā. Because it is able to destroy stinginess, jealousy, and the suffering of poverty, it is called '陀' (Tuó). Furthermore, because it is able to become the lord of great wealth, and is able to lead to the accumulation of merit and resources, it is called '那' (Nà). Because it is able to pacify wrong precepts and evil paths, it is named '尸' (Shī). Furthermore, because it is able to lead to good paths and Samādhi (Concentration), it is called '羅' (Luó). Because it is able to extinguish anger and resentment, it is named '羼' (Chàn). Furthermore, because it is able to generate peace for oneself and others, it is called '提' (Tí). Because it is able to extinguish laziness and all evil dharmas, it is named '毗梨' (Pílí). Furthermore, because it is able to practice non-negligence and grow immeasurable good dharmas, it is called '耶' (Yé). Because it is able to extinguish distraction, it is named '持訶' (Chíhē). And because it is able to guide the mind to abide in the inner realm, it is called '那' (Nà). Because it is able to extinguish all views and actions, and is able to remove wrong wisdom, it is named '般羅' (Bānluó). Because it is able to take truth as its object, and know all dharmas according to their categories, it is called '若' (Rě). How should one know the cultivation of the various Pāramitās? If...
略說應知修習有五種。一修加行方法。二修信樂。三修思惟。四修方便勝智。五修利益他事。此中前四修應知如前。利益他事修者。諸佛無功用心。不捨如來事修習諸波羅蜜。至圓滿位中。更修諸波羅蜜。
複次思惟修習者。愛重隨喜愿得思惟六意攝所修六意者。一廣大意。二長時意。三歡喜意。四有恩德意。五大志意。六善好意廣大意者。若菩薩若干阿僧祇劫能得無上菩提。以如此時為一剎那剎那。菩薩於此時中剎那剎那常捨身命。及等恒伽沙數世界滿中七寶奉施供養如來。從初發心乃至入住究竟清涼菩提。是菩薩施意猶不滿足。如此多時剎那剎那滿三千大千世界熾火。菩薩于中行住坐臥。為四威儀離一切生生之具。戒忍精進三摩提般若心菩薩恒現前修。乃至入住究竟清涼菩提。菩薩戒忍等意亦不滿足。是無厭足心。是名菩薩廣大意。若菩薩從初發心乃至成佛。不捨無厭足心。是名菩薩長時意。若菩薩由六波羅蜜所作利益他事。常生無等歡喜。眾生得益其心歡喜所不能及。是名菩薩歡喜意。若菩薩行六波羅蜜利益眾生已。見眾生於我有大恩德。不見自身于彼有恩。是名菩薩有恩德意。若菩薩從六波羅蜜所生功德善根。施與一切眾生以無著心迴向。為令彼得可愛重果報。是名菩薩大志意。若菩薩所行六波羅蜜功
【現代漢語翻譯】 現代漢語譯本：簡要地說，應知修習有五種：一是修習加行的方法，二是修習信樂，三是修習思惟，四是修習方便勝智，五是修習利益他事。其中，前四種修習應知如前所述。利益他事的修習是指，諸佛無需特別用心，不捨棄如來之事，修習各種波羅蜜（pāramitā，到彼岸），直至圓滿的階段，更進一步修習各種波羅蜜。
其次，思惟修習是指，珍愛、隨喜、愿得，以六種意念來攝持所修習的內容。這六種意念是：一、廣大意，二、長時意，三、歡喜意，四、有恩德意，五、大志意，六、善好意。廣大意是指，如果菩薩在若干阿僧祇劫（asaṃkhya-kalpa，無數大劫）后能夠證得無上菩提（anuttarā-bodhi，無上覺悟），將這段時間視為一個剎那，菩薩在這段時間的每一個剎那都捨棄身命，並且以恒河沙數世界中充滿的七寶來奉獻供養如來（tathāgata，如來）。從最初發心直至安住于究竟清涼的菩提，菩薩的佈施之心仍然不滿足。即使在如此長的時間裡，每一個剎那三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，大千世界）都充滿熾熱的火焰，菩薩在其中行走、站立、坐臥，爲了四種威儀而遠離一切生存的資具，持戒、忍辱、精進、禪定、般若之心，菩薩恒常顯現並修習，直至安住于究竟清涼的菩提，菩薩的持戒、忍辱等意念仍然不滿足。這種沒有厭足的心，就叫做菩薩的廣大意。如果菩薩從最初發心直至成佛，都不捨棄沒有厭足的心，就叫做菩薩的長時意。如果菩薩由於六波羅蜜所作的利益他人的事情，常常生起無與倫比的歡喜，眾生得到利益，他的歡喜之心無法比擬，就叫做菩薩的歡喜意。如果菩薩行六波羅蜜利益眾生之後，認為眾生對自己有很大的恩德，不認為自己對他們有恩，就叫做菩薩的有恩德意。如果菩薩將從六波羅蜜所生的功德善根，以無執著的心施與一切眾生並回向，爲了讓他們得到可愛和尊重的果報，就叫做菩薩的大志意。如果菩薩所行的六波羅蜜功德
【English Translation】 English version: Briefly, there are five types of practice that should be known: first, the method of practicing preliminary practices; second, practicing faith and joy; third, practicing contemplation; fourth, practicing skillful means and supreme wisdom; and fifth, practicing benefiting others. Among these, the first four types of practice should be understood as previously described. The practice of benefiting others refers to the fact that the Buddhas, without exerting special effort, do not abandon the deeds of the Tathāgata (tathāgata, Thus Gone One), practicing the various pāramitās (pāramitā, perfections) until the stage of perfection, and further practicing the various pāramitās.
Furthermore, contemplative practice refers to cherishing, rejoicing, and wishing to attain, encompassing what is practiced with six intentions. These six intentions are: first, the intention of vastness; second, the intention of long duration; third, the intention of joy; fourth, the intention of being indebted; fifth, the intention of great aspiration; and sixth, the intention of goodness. The intention of vastness refers to the fact that if a Bodhisattva (bodhisattva, enlightenment being) can attain unsurpassed bodhi (anuttarā-bodhi, unsurpassed enlightenment) after countless asaṃkhya-kalpas (asaṃkhya-kalpa, countless eons), considering this time as a single instant, the Bodhisattva constantly sacrifices body and life in every instant of this time, and offers and makes offerings to the Tathāgata with the seven treasures filling worlds as numerous as the sands of the Ganges River. From the initial aspiration until dwelling in ultimate cool bodhi, the Bodhisattva's intention of giving is still not satisfied. Even if in such a long time, every instant the trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu, great trichiliocosm) is filled with blazing fire, the Bodhisattva walks, stands, sits, and lies within it, abandoning all means of sustenance for the four postures, the Bodhisattva constantly manifests and practices the mind of precepts, patience, diligence, samādhi (samādhi, concentration), and prajñā (prajñā, wisdom), until dwelling in ultimate cool bodhi, the Bodhisattva's intention of precepts, patience, etc., is still not satisfied. This mind without satiety is called the Bodhisattva's intention of vastness. If a Bodhisattva, from the initial aspiration until becoming a Buddha, does not abandon the mind without satiety, it is called the Bodhisattva's intention of long duration. If a Bodhisattva constantly generates unparalleled joy from the deeds of benefiting others performed by the six pāramitās, and the joy of his mind is incomparable when sentient beings benefit, it is called the Bodhisattva's intention of joy. If a Bodhisattva, after practicing the six pāramitās and benefiting sentient beings, considers sentient beings to have great kindness towards him, and does not consider himself to have kindness towards them, it is called the Bodhisattva's intention of being indebted. If a Bodhisattva dedicates and transfers the merits and roots of goodness arising from the six pāramitās to all sentient beings with a non-attached mind, in order to enable them to obtain lovable and respected retributions, it is called the Bodhisattva's intention of great aspiration. If the merits of the six pāramitās practiced by the Bodhisattva
德善根。令一切眾生平等皆得為彼迴向無上菩提。是名菩薩善好意。由此六意所攝愛重思惟菩薩修習。若菩薩隨喜無量菩薩修加行六意所生功德善根。是名菩薩六意所攝隨喜思惟。若菩薩愿一切眾生修行六意所攝六波羅蜜。及愿自身修行六意所攝六波羅蜜。修習加行乃至成佛。是名菩薩六意所攝愿得思惟。若人得聞六意所攝菩薩思惟修習。生一念信心。是人則得無量無邊福德之聚。諸惡業障壞滅無餘。若人但聞尚得無量無邊福德。何況菩薩盡能修行。
云何應知諸波羅蜜差別。由各有三品知其差別。施三品者。一法施。二財施。三無畏施。戒三品者。一守護戒。二攝善法戒。三攝利眾生戒。忍三品者。一他毀辱忍。二安受苦忍。三觀察法忍。精進三品者。一勤勇精進。二加行精進。三不下難壞無足精進。定三品者。一安樂住定。二引神通定。三隨利他定。般若三品者。一無分別加行般若。二無分別般若。三無分別后得般若。
云何應知諸波羅蜜攝義。一切善法皆入六波羅蜜攝以為彼性故。彼是六波羅蜜所流果故。一切善法所隨成故。
云何應知諸波羅蜜所對治。攝一切惑以為彼性故。為彼生因故。為彼所流果故。
云何應知諸波羅蜜功德。若菩薩輪轉生死。大富位自在所攝。大生所攝。大眷
【現代漢語翻譯】 現代漢語譯本：以清凈的善根，令一切眾生平等地以此迴向無上菩提（至高無上的覺悟）。這稱為菩薩的善好意。由於這六種意念所攝持的愛重思惟，菩薩得以修習。若菩薩隨喜無量菩薩修習加行六意所生的功德善根，這稱為菩薩六意所攝的隨喜思惟。若菩薩愿一切眾生修行六意所攝的六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），以及愿自身修行六意所攝的六波羅蜜，修習加行乃至成佛，這稱為菩薩六意所攝的愿得思惟。若有人得聞六意所攝菩薩的思惟修習，生起一念信心，這人便能得到無量無邊的福德之聚，各種惡業障礙都會壞滅無餘。若人僅僅聽聞尚且能得到無量無邊的福德，更何況菩薩能夠完全修行。
如何應知諸波羅蜜（到達彼岸的方法）的差別？由各自具有三種品類來了解其差別。佈施的三種品類是：一、法施（傳授佛法的佈施）；二、財施（財物的佈施）；三、無畏施（使眾生免於恐懼的佈施）。持戒的三種品類是：一、守護戒（守護戒律）；二、攝善法戒（攝取善法的戒律）；三、攝利眾生戒（利益眾生的戒律）。忍辱的三種品類是：一、他毀辱忍（忍受他人譭謗侮辱）；二、安受苦忍（安然接受痛苦）；三、觀察法忍（通過觀察法理來忍耐）。精進的三種品類是：一、勤勇精進（勤奮勇猛的精進）；二、加行精進（在修行上不斷努力的精進）；三、不下難壞無足精進（不退縮、難以破壞、永不滿足的精進）。禪定的三種品類是：一、安樂住定（安住在禪定的喜樂中）；二、引神通定（引發神通的禪定）；三、隨利他定（隨順利益他人的禪定）。般若（智慧）的三種品類是：一、無分別加行般若（在無分別狀態下修行的智慧）；二、無分別般若（無分別的智慧）；三、無分別后得般若（在獲得無分別智后所產生的智慧）。
如何應知諸波羅蜜（到達彼岸的方法）的攝義？一切善法都歸入六波羅蜜的範疇，因為它們是六波羅蜜的本性，是六波羅蜜所流出的結果，是一切善法所隨順成就的。
如何應知諸波羅蜜（到達彼岸的方法）所對治？攝取一切迷惑，因為它們是迷惑的本性，是迷惑產生的根源，是迷惑所流出的結果。
如何應知諸波羅蜜（到達彼岸的方法）的功德？若菩薩在生死輪迴中，能得到大富位自在所攝，大生所攝，大眷
【English Translation】 English version: With pure roots of virtue, may all sentient beings equally dedicate these towards unsurpassed Bodhi (supreme enlightenment). This is called the Bodhisattva's good intention. Through the loving and respectful contemplation embraced by these six intentions, the Bodhisattva is able to practice. If a Bodhisattva rejoices in the immeasurable merits and roots of virtue generated by the six intentions of the Bodhisattvas' practice of preliminary actions, this is called the Bodhisattva's rejoicing contemplation embraced by the six intentions. If a Bodhisattva wishes that all sentient beings practice the six Paramitas (six perfections: generosity, discipline, patience, diligence, concentration, wisdom) embraced by the six intentions, and wishes that they themselves practice the six Paramitas embraced by the six intentions, practicing preliminary actions until they attain Buddhahood, this is called the Bodhisattva's aspiration contemplation embraced by the six intentions. If a person hears of the Bodhisattva's contemplation and practice embraced by the six intentions and generates a single thought of faith, that person will obtain an immeasurable and boundless accumulation of merit, and all evil karmic obstacles will be destroyed without remainder. If a person merely hears of it, they will still obtain immeasurable and boundless merit, how much more so if a Bodhisattva is able to fully practice it.
How should one know the differences among the Paramitas (perfections)? One should know their differences by each having three categories. The three categories of generosity are: 1. Dharma-dana (giving of teachings); 2. Material-dana (giving of material goods); 3. Abhaya-dana (giving of fearlessness). The three categories of discipline are: 1. Guarding discipline; 2. Discipline of gathering wholesome dharmas; 3. Discipline of benefiting sentient beings. The three categories of patience are: 1. Patience towards others' insults; 2. Patience in enduring suffering; 3. Patience in observing the Dharma. The three categories of diligence are: 1. Diligent effort; 2. Progressive effort; 3. Unwavering, indestructible, and insatiable effort. The three categories of concentration are: 1. Concentration of peaceful abiding; 2. Concentration that induces supernormal powers; 3. Concentration that accords with benefiting others. The three categories of Prajna (wisdom) are: 1. Non-discriminating preliminary practice Prajna; 2. Non-discriminating Prajna; 3. Post-attainment non-discriminating Prajna.
How should one know the meaning of the Paramitas (perfections) as embracing? All wholesome dharmas are included within the scope of the six Paramitas because they are of that nature, they are the fruits flowing from the six Paramitas, and they are accomplished by following all wholesome dharmas.
How should one know what the Paramitas (perfections) counteract? They embrace all delusions because they are of the nature of delusion, they are the cause of delusion's arising, and they are the fruits flowing from delusion.
How should one know the merits of the Paramitas (perfections)? If a Bodhisattva revolves in Samsara (cycle of rebirth), they are embraced by great wealth, position, and freedom, embraced by great birth, and great retinue.
屬徒眾所攝。大資生業事成就所攝。無疾惱少欲等所攝。一切工巧明處聰慧所攝。如意無失富樂利益眾生為正事故。菩薩修行六度功德。乃至入住究竟清涼菩提。恒在不異故。
云何應知諸波羅蜜更互相顯。世尊或以施名說諸波羅蜜。或以戒名。或以忍名。或以精進名。或以定名。或以般若名說諸波羅蜜。如來以何意作如此說。于波羅蜜修行方便中。一切餘波羅蜜皆聚集助成故。此即如來說意。此中說郁陀那偈。
位數相次第 名修差別攝 對治及功德 互顯諸度義
攝大乘論卷中 大正藏第 31 冊 No. 1593 攝大乘論
攝大乘論卷下
無著菩薩造
真諦三藏譯
入因果修差別勝相第五
如此已說入因果勝相。云何應知入因果修差別。由十種菩薩地。何者為十。一歡喜地。二無垢地。三明焰地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。云何應知以此義成立諸地為十。為對治地障十種無明故。於十相所顯法界有十種無明猶在為障。何者能顯法界十相。于初地由一切遍滿義。應知法界。於二地由最勝義。於三地由勝流義。於四地由無攝義。於五地由相續不異義。於六地由無染凈義。於七地由種種法無別義。于
【現代漢語翻譯】 現代漢語譯本： 屬於弟子眾所攝持。屬於資生事業成就所攝持。屬於沒有疾病煩惱、少欲知足等所攝持。屬於一切工巧明處（指各種技藝和學問）的聰慧所攝持。爲了如意無失、富樂利益眾生的正當事業，菩薩修行六度（佈施、持戒、忍辱、精進、禪定、般若）功德，乃至入住究竟清涼的菩提（覺悟），恒常不變。
應當如何理解諸波羅蜜（到達彼岸的方法）之間互相彰顯？世尊有時以佈施之名來說明諸波羅蜜，有時以持戒之名，有時以忍辱之名，有時以精進之名，有時以禪定之名，有時以般若之名來說明諸波羅蜜。如來以何種意圖作如此說？因為在波羅蜜的修行方便中，一切其餘的波羅蜜都聚集起來幫助成就。這就是如來說法的意圖。這裡說一首總結的偈頌：
位數相次第，名修差別攝， 對治及功德，互顯諸度義。
《攝大乘論》卷中 大正藏第 31 冊 No. 1593 《攝大乘論》
《攝大乘論》卷下
無著菩薩造
真諦三藏譯
入因果修差別勝相第五
如此已經說了入因果的殊勝之相。應當如何理解入因果的修行差別？由十種菩薩地（菩薩修行的十個階段）來區分。哪十種？一、歡喜地（Pramudita-bhumi）。二、無垢地（Vimala-bhumi）。三、明焰地（Prabhakari-bhumi）。四、燒然地（Arcismati-bhumi）。五、難勝地（Sudurjaya-bhumi）。六、現前地（Abhimukhi-bhumi）。七、遠行地（Duramgama-bhumi）。八、不動地（Acala-bhumi）。九、善慧地（Sadhumati-bhumi）。十、法雲地（Dharmamegha-bhumi）。應當如何理解用這些意義來成立諸地為十地？爲了對治地障的十種無明（對真理的迷惑）的緣故。對於十相所顯現的法界（宇宙的真理），有十種無明仍然存在作為障礙。什麼能夠顯現法界的十相？在初地（歡喜地），由一切遍滿的意義，應當理解法界。在二地（無垢地），由最殊勝的意義。在三地（明焰地），由殊勝流動的意義。在四地（燒然地），由沒有攝取的意義。在五地（難勝地），由相續不改變的意義。在六地（現前地），由沒有染污清凈的意義。在七地（遠行地），由種種法沒有差別的意義。在
【English Translation】 English version: Belongs to the assembly of disciples. Belongs to the accomplishment of the means of livelihood. Belongs to being free from illness and afflictions, having few desires and being content. Belongs to the wisdom of all skillful arts and sciences. For the sake of the proper cause of fulfilling wishes without fail, enriching and benefiting sentient beings, the Bodhisattva cultivates the merits of the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), until entering the ultimate cool Bodhi (Enlightenment), remaining constantly unchanged.
How should one understand that the Paramitas (ways to reach the other shore) mutually reveal each other? The World Honored One sometimes uses the name of Dana (giving) to explain the Paramitas, sometimes the name of Sila (morality), sometimes the name of Ksanti (patience), sometimes the name of Virya (effort), sometimes the name of Dhyana (meditation), sometimes the name of Prajna (wisdom). With what intention does the Tathagata (Buddha) make such statements? Because in the skillful means of cultivating the Paramitas, all the other Paramitas gather together to help accomplish it. This is the intention of the Tathagata's teaching. Here is a summary verse:
The number of positions, characteristics, sequence, The names, cultivation, differences, and inclusions, The antidotes and merits, Mutually reveal the meaning of the Perfections.
《Compendium of the Mahayana》, Middle Volume Tripitaka Volume 31 No. 1593 《Compendium of the Mahayana》
《Compendium of the Mahayana》, Lower Volume
Composed by Bodhisattva Asanga (Wuzhu)
Translated by Tripiṭaka Master Paramārtha (Zhendi)
Chapter 5: The Superior Characteristics of Entering Cause and Effect, Cultivation, and Differences
Thus, the superior characteristics of entering cause and effect have been explained. How should one understand the differences in the cultivation of entering cause and effect? It is distinguished by the ten Bodhisattva Bhumis (stages of Bodhisattva practice). What are the ten? First, the Joyful Ground (Pramudita-bhumi). Second, the Stainless Ground (Vimala-bhumi). Third, the Luminous Ground (Prabhakari-bhumi). Fourth, the Blazing Ground (Arcismati-bhumi). Fifth, the Difficult to Conquer Ground (Sudurjaya-bhumi). Sixth, the Manifest Ground (Abhimukhi-bhumi). Seventh, the Far-Reaching Ground (Duramgama-bhumi). Eighth, the Immovable Ground (Acala-bhumi). Ninth, the Ground of Good Wisdom (Sadhumati-bhumi). Tenth, the Cloud of Dharma Ground (Dharmamegha-bhumi). How should one understand that these meanings establish the grounds as ten? It is to counteract the ten kinds of ignorance (delusion about the truth) that are obstacles to the grounds. Regarding the Dharmadhatu (the truth of the universe) revealed by the ten aspects, there are still ten kinds of ignorance that exist as obstacles. What can reveal the ten aspects of the Dharmadhatu? In the first ground (Joyful Ground), the Dharmadhatu should be understood by the meaning of all-pervading. In the second ground (Stainless Ground), by the meaning of the most superior. In the third ground (Luminous Ground), by the meaning of superior flow. In the fourth ground (Blazing Ground), by the meaning of non-grasping. In the fifth ground (Difficult to Conquer Ground), by the meaning of continuous non-difference. In the sixth ground (Manifest Ground), by the meaning of non-defilement and purity. In the seventh ground (Far-Reaching Ground), by the meaning of no difference in various dharmas. In the
八地由不增減義。於九地由定自在依止義。由土自在依止義。由智自在依止義。於十地由業自在依止義。由陀羅尼門三摩提門自在依止義。應知法界。此中說偈。
遍滿最勝義 勝流及無攝 無異無染凈 種種法無別 不增減四種 自在依止義 業自在依止 總持三摩提
如此二偈依中邊分別論。應當了知。複次此無明應知。於二乘非染污。于菩薩是染污。云何初地名歡喜。由始得自他利益功能故。云何二地名無垢。此地遠離犯菩薩戒垢故。云何三地名明焰。由無退三摩提及三摩跋提依止故。大法光明依止故。云何四地名燒然。由助菩提法能焚滅一切障故。云何五地名難勝。真俗二智更互相違能合難合令相應故。云何六地名現前。由十二緣生智依止故。能令般若波羅蜜現前住故。云何七地名遠行。由至有功用行最後邊故。云何八地名不動。由一切相及作意功用不能動故。云何九地名善慧。由最勝無礙辯智依止故。云何十地名法雲。由緣通境知一切法一切陀羅尼及三摩提門為藏故。譬云能覆如虛空粗障故。能圓滿法身故。
云何應知得諸地相。由四種相。一由已得信樂相。於一一地決定生信樂故。二由已得行相。得與地相應十種法正行故。三由已得通達相。先於初地通達真如法界時。皆
【現代漢語翻譯】 現代漢語譯本： 第八地（八地）的特點是不增不減的意義。在第九地（九地），其特點是依止於定的自在。依止於土的自在。依止於智的自在。在第十地（十地），其特點是依止於業的自在。依止於陀羅尼門（Dharani-門，總持之門）和三摩提門（Samadhi-門，三昧之門）的自在。應當了解法界（Dharmadhatu，法界）。其中有偈頌說：
遍滿最勝義，勝流及無攝，無異無染凈，種種法無別，不增減四種，自在依止義，業自在依止，總持三摩提。
這兩首偈頌依據《中邊分別論》（Madhyantavibhaga，辨中邊論）進行了解。應當知曉。此外，應當知曉，此無明（Avidya，無明）對於二乘（Sravaka，聲聞和Pratyekabuddha，緣覺）來說不是染污的，但對於菩薩（Bodhisattva，菩薩）來說是染污的。為什麼初地（初地）被稱為歡喜地（Pramudita，歡喜）？因為開始獲得自他利益的功能。為什麼二地（二地）被稱為離垢地（Vimala，離垢）？因為此地遠離了違犯菩薩戒的垢染。為什麼三地（三地）被稱為明焰地（Prabhakari，明光）？因為依止於不退轉的三摩提（Samadhi，三昧）和三摩跋提（Samapatti，等至），並且依止於大法光明。為什麼四地（四地）被稱為燒燃地（Arcismati，焰慧）？因為有助於菩提（Bodhi，菩提）的法能夠焚滅一切障礙。為什麼五地（五地）被稱為難勝地（Sudurjaya，極難勝）？因為真智和俗智這兩種智慧相互違背，能夠使難以調和的事物相應。為什麼六地（六地）被稱為現前地（Abhimukhi，現前）？因為依止於十二緣生智（十二緣生智），能夠使般若波羅蜜（Prajnaparamita，般若波羅蜜多）現前安住。為什麼七地（七地）被稱為遠行地（Duramgama，遠行）？因為到達有功用行的最後邊際。為什麼八地（八地）被稱為不動地（Acala，不動）？因為一切相和作意功用都不能動搖。為什麼九地（九地）被稱為善慧地（Sadhumati，善慧）？因為依止於最殊勝的無礙辯智。為什麼十地（十地）被稱為法雲地（Dharmamegha，法雲）？因為以通達一切境界的智慧，知曉一切法、一切陀羅尼（Dharani，總持）以及三摩提門（Samadhi-門，三昧之門）作為藏。譬如雲能夠覆蓋如虛空般的粗大障礙，能夠圓滿法身（Dharmakaya，法身）。
應當如何知曉獲得諸地（Bhumis，地）的相狀？通過四種相狀。第一，通過已獲得的信樂相，對於每一地都決定生起信樂。第二，通過已獲得的行相，獲得與地相應的十種法的正行。第三，通過已獲得的通達相，先前在初地（初地）通達真如法界（Tathata-Dharmadhatu，真如法界）時，都
【English Translation】 English version: The eighth Bhumi (Eighth Ground) is characterized by the meaning of neither increasing nor decreasing. In the ninth Bhumi (Ninth Ground), it is characterized by relying on the Samadhi's (Samadhi, concentration) self-mastery. Relying on the self-mastery of the element of earth. Relying on the self-mastery of wisdom. In the tenth Bhumi (Tenth Ground), it is characterized by relying on the self-mastery of Karma. Relying on the self-mastery of Dharani-門 (Dharani-門, the gate of retention) and Samadhi-門 (Samadhi-門, the gate of concentration). One should understand the Dharmadhatu (Dharmadhatu, the realm of Dharma). Here, there is a verse that says:
Pervading the ultimate meaning, the supreme flow and non-grasping, without difference, without defilement or purity, all kinds of Dharmas are without distinction, neither increasing nor decreasing, the meaning of relying on self-mastery, relying on the self-mastery of Karma, the retention and concentration.
These two verses should be understood according to the Madhyantavibhaga (Madhyantavibhaga, Discourse on Discrimination between Middle and Extremes). Furthermore, this Avidya (Avidya, ignorance) should be understood as not defiling for the two vehicles (Sravaka, Hearer and Pratyekabuddha, Solitary Realizer), but defiling for the Bodhisattva (Bodhisattva, enlightened being). Why is the first Bhumi (First Ground) called Pramudita (Pramudita, Joyful)? Because it initially obtains the function of benefiting oneself and others. Why is the second Bhumi (Second Ground) called Vimala (Vimala, Stainless)? Because this ground is far from the defilement of violating the Bodhisattva precepts. Why is the third Bhumi (Third Ground) called Prabhakari (Prabhakari, Luminous)? Because it relies on non-retrogressive Samadhi (Samadhi, concentration) and Samapatti (Samapatti, attainment), and relies on the great Dharma light. Why is the fourth Bhumi (Fourth Ground) called Arcismati (Arcismati, Radiant)? Because the Dharma that aids Bodhi (Bodhi, enlightenment) can burn away all obstacles. Why is the fifth Bhumi (Fifth Ground) called Sudurjaya (Sudurjaya, Very Difficult to Conquer)? Because the two wisdoms, true and conventional, contradict each other, but can harmonize what is difficult to harmonize. Why is the sixth Bhumi (Sixth Ground) called Abhimukhi (Abhimukhi, Face to Face)? Because it relies on the wisdom of the twelve links of dependent origination, which can cause Prajnaparamita (Prajnaparamita, Perfection of Wisdom) to abide manifestly. Why is the seventh Bhumi (Seventh Ground) called Duramgama (Duramgama, Far-Going)? Because it reaches the final limit of intentional effort. Why is the eighth Bhumi (Eighth Ground) called Acala (Acala, Immovable)? Because all characteristics and intentional efforts cannot move it. Why is the ninth Bhumi (Ninth Ground) called Sadhumati (Sadhumati, Good Intelligence)? Because it relies on the most supreme unobstructed eloquence and wisdom. Why is the tenth Bhumi (Tenth Ground) called Dharmamegha (Dharmamegha, Cloud of Dharma)? Because, with the wisdom of penetrating all realms, it knows all Dharmas, all Dharani (Dharani, retention) and Samadhi-門 (Samadhi-門, the gate of concentration) as a treasury. It is like a cloud that can cover coarse obstacles like the sky, and can perfect the Dharmakaya (Dharmakaya, Dharma Body).
How should one know the characteristics of attaining the Bhumis (Bhumis, Grounds)? Through four characteristics. First, through the characteristic of having already obtained faith and joy, because one definitely generates faith and joy in each Bhumi. Second, through the characteristic of having already obtained practice, obtaining the correct practice of the ten Dharmas corresponding to the Bhumi. Third, through the characteristic of having already obtained penetration, when one previously penetrates the Tathata-Dharmadhatu (Tathata-Dharmadhatu, Suchness-Dharma Realm) in the first Bhumi (First Ground), all
能通達一切地故。四由已得成就相。此十地皆已至究竟修行故。云何應知修諸地相諸菩薩。先於地地中修習奢摩他毗缽舍那。各有五相修習得成。何者為五。一集總修。二無相修。三無功用修。四熾盛修。五不知足修。應知于諸地皆有此五修。此五修生五法為果。何者為五。一剎那剎那能壞一切粗重依法。二能得出離種種亂想法樂。三能見一切處無量無分別相善法光明。四如所分別法相轉得清凈分恒相續生。為圓滿成就法身。五于上品中轉增為最上上品因緣聚集。於十地中修十波羅蜜隨次第成。於前六地有六波羅蜜如次第說。於後四地有四波羅蜜。一漚和拘舍羅波羅蜜。六波羅蜜所生長善根功德。施與一切眾生悉令平等。為一切眾生迴向無上菩提。二波尼他那波羅蜜。此度能引攝種種愿。于未來世感六度生緣故。三婆羅波羅蜜。由思擇修習力伏諸波羅蜜對治故。能引六波羅蜜相續生無有間缺。四若那波羅蜜。此度是能成立前六度智。能令菩薩于大集中受法樂。及成熟眾生。后四波羅蜜應知是無分別后智。攝一切波羅蜜。於一切地中不同時修習。從波羅蜜藏藏經。應知此法門廣顯諸義。于幾時中修習十地。正行得圓滿。有五種人。於三阿僧祇劫修行圓滿。或七阿僧祇劫。或三十三阿僧祇劫。何者為五人。行願行地人滿一
【現代漢語翻譯】 現代漢語譯本 能通達一切地的緣故。四是由已獲得成就的相。這十地都已達到究竟修行之境。如何應當瞭解修習諸地之相的諸菩薩呢？首先在每一地中修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），各有五種相的修習得以成就。哪五種呢？一是集總修，二是無相修，三是無功用修，四是熾盛修，五是不知足修。應當知道在諸地中都有這五種修習。這五種修習產生五種法作為結果。哪五種呢？一是剎那剎那能壞一切粗重的依法，二是能得出離種種亂想的法樂，三是能見到一切處無量無分別相的善法光明，四是如所分別的法相轉變而得清凈分恒常相續生起，爲了圓滿成就法身，五是在上品中轉增為最上上品因緣聚集。在十地中修習十波羅蜜（pāramitā，到彼岸）隨次第成就。在前六地有六波羅蜜如次第所說。在後四地有四波羅蜜，一是漚和拘舍羅波羅蜜（Upāya-kauśalya-pāramitā，方便善巧波羅蜜），六波羅蜜所生長善根功德，施與一切眾生全部令其平等，為一切眾生迴向無上菩提。二是波尼他那波羅蜜（Praṇidhāna-pāramitā，愿波羅蜜），此度能引攝種種愿，在未來世感得六度生緣的緣故。三是婆羅波羅蜜（Bala-pāramitā，力波羅蜜），由思擇修習力伏諸波羅蜜的對治的緣故，能引六波羅蜜相續生起沒有間斷缺失。四是若那波羅蜜（Jñāna-pāramitā，智波羅蜜），此度是能成立前六度的智慧，能令菩薩在大集中享受法樂，以及成熟眾生。后四波羅蜜應當知道是無分別后智，攝一切波羅蜜。在一切地中不同時修習。從波羅蜜藏藏經。應當知道此法門廣顯諸義。在多少時間中修習十地，正行才能得到圓滿？有五種人，在三阿僧祇劫（asaṃkhyeya-kalpa，無數大劫）修行圓滿，或七阿僧祇劫，或三十三阿僧祇劫。哪五種人呢？行願行地人滿一
【English Translation】 English version Because it can penetrate all grounds. Fourth, it is characterized by having already attained accomplishment. All ten grounds have reached the ultimate stage of practice. How should one know the characteristics of bodhisattvas who cultivate the grounds? First, in each ground, they cultivate Śamatha (止, calming the mind) and Vipaśyanā (觀, insight meditation), each with five aspects of cultivation that lead to accomplishment. What are the five? First, comprehensive cultivation. Second, formless cultivation. Third, effortless cultivation. Fourth, intense cultivation. Fifth, insatiable cultivation. It should be known that all grounds have these five cultivations. These five cultivations produce five dharmas as a result. What are the five? First, moment by moment, it can destroy all coarse and heavy dependencies. Second, it can attain the joy of dharma that transcends various confused thoughts. Third, it can see the light of good dharma, which is immeasurable and without differentiation in all places. Fourth, the characteristics of the dharma as distinguished transform and attain pure portions that constantly and continuously arise, in order to perfectly accomplish the Dharmakāya (法身, Dharma body). Fifth, in the superior grade, it transforms and increases into the cause and condition for the most supreme and excellent grade to gather. In the ten grounds, the ten pāramitās (pāramitā, 到彼岸, perfections) are cultivated and accomplished in sequential order. In the first six grounds, there are six pāramitās as described in sequential order. In the last four grounds, there are four pāramitās: first, Upāya-kauśalya-pāramitā (漚和拘舍羅波羅蜜,方便善巧波羅蜜, perfection of skillful means), the good roots and merits produced by the six pāramitās are given to all sentient beings, making them all equal, and dedicated to all sentient beings for unsurpassed Bodhi (菩提, enlightenment). Second, Praṇidhāna-pāramitā (波尼他那波羅蜜, 愿波羅蜜, perfection of vows), this perfection can attract and gather various vows, causing the conditions for the six perfections to arise in future lives. Third, Bala-pāramitā (婆羅波羅蜜, 力波羅蜜, perfection of strength), due to the power of contemplation and cultivation that subdues the antidotes to the perfections, it can cause the six perfections to arise continuously without interruption or deficiency. Fourth, Jñāna-pāramitā (若那波羅蜜, 智波羅蜜, perfection of wisdom), this perfection is able to establish the wisdom of the previous six perfections, enabling bodhisattvas to enjoy the joy of dharma in great gatherings and to mature sentient beings. The last four pāramitās should be known as non-discriminating subsequent wisdom, encompassing all perfections. Cultivation is not simultaneous in all grounds. From the Pāramitā-saṃgraha-sūtra. It should be known that this Dharma gate extensively reveals various meanings. In how much time can the cultivation of the ten grounds and the correct practice be perfected? There are five types of people who perfect their practice in three asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, 阿僧祇劫, countless great eons), or seven asaṃkhyeya-kalpas, or thirty-three asaṃkhyeya-kalpas. Who are the five types of people? The person who fulfills the ground of practice and vows is one.
阿僧祇劫。行清凈意行人。行有相行人。行無相行人。於六地乃至七地滿第二阿僧祇劫。從此後無功用行人。乃至十地滿第三阿僧祇劫。複次云何七阿僧祇劫。地前有三地。中有四地。前三者。一不定阿僧祇。二定阿僧祇。三授記阿僧祇。地中有四者。一依實諦阿僧祇。二依舍阿僧祇。三依寂靜阿僧祇。四依智慧阿僧祇。複次云何三十三阿僧祇。方便地中有三阿僧祇。一信行阿僧祇。二精進行阿僧祇。三趣向行阿僧祇。於十地中地地各三阿僧祇。謂入住出。如此阿僧祇修行十地正行圓滿。
有善根願力 心堅進增上 三種阿僧祇 說正行成就
攝大乘論依戒學勝相第六
如此已說入因果修差別。云何應知依戒學差別。應知如於菩薩地正受菩薩戒品中說。若略說由四種差別。應知菩薩戒有差別。何者為四。一品類差別。二共不共學處差別。三廣大差別。四甚深差別。品類差別者。有三種。一攝正護戒。二攝善法戒。三攝眾生利益戒。此中攝正護戒應知是二戒依止。攝善法戒是得佛法生起依止。攝眾生利益戒是成熟眾生依止。共學處戒者。是菩薩遠離性罪戒。不共學處戒者。是菩薩遠離制罪所立戒。此戒中或聲聞是處有罪。菩薩于中無罪。或菩薩是處有罪。聲聞于中無罪。菩薩有治身口意三品為戒
【現代漢語翻譯】 現代漢語譯本：阿僧祇劫（Asankhyeya Kalpa，無數劫）。修行清凈意樂的修行人。修行有相的修行人。修行無相的修行人。在六地乃至七地圓滿第二個阿僧祇劫。從此之後，成為無功用修行人。乃至十地圓滿第三個阿僧祇劫。其次，什麼是七個阿僧祇劫？地前有三地，中間有四地。前三者：一、不定阿僧祇；二、定阿僧祇；三、授記阿僧祇。地中有四者：一、依實諦阿僧祇；二、依舍阿僧祇；三、依寂靜阿僧祇；四、依智慧阿僧祇。其次，什麼是三十三個阿僧祇？方便地中有三個阿僧祇：一、信行阿僧祇；二、精進行阿僧祇；三、趣向行阿僧祇。在十地中，每一地各有三個阿僧祇，即入住出。如此阿僧祇修行，十地正行圓滿。 具有善根願力，心堅毅且精進增上，三種阿僧祇，闡述正行成就。 《攝大乘論》依戒學勝相第六 如此已經闡述了入因果修行的差別。如何才能瞭解依戒學的差別？應當瞭解如同在菩薩地正受菩薩戒品中所說的那樣。如果簡略地說，由四種差別，應當瞭解菩薩戒有差別。哪四種差別？一、品類差別；二、共不共學處差別；三、廣大差別；四、甚深差別。品類差別是指有三種：一、攝正護戒；二、攝善法戒；三、攝眾生利益戒。其中，攝正護戒應當瞭解是二戒的依止。攝善法戒是獲得佛法生起的依止。攝眾生利益戒是成熟眾生的依止。共學處戒是指菩薩遠離性罪的戒律。不共學處戒是指菩薩遠離制罪所立的戒律。此戒中，或者聲聞在此處有罪，菩薩於此中無罪；或者菩薩在此處有罪，聲聞於此中無罪。菩薩以調治身口意三方面作為戒律。
【English Translation】 English version: Asankhyeya Kalpas (innumerable eons). Practitioners who cultivate pure intention. Practitioners who cultivate with form. Practitioners who cultivate without form. In the sixth to seventh Bhumis (grounds), they complete the second Asankhyeya Kalpa. From then on, they become practitioners without effort. Until the tenth Bhumi, they complete the third Asankhyeya Kalpa. Furthermore, what are the seven Asankhyeya Kalpas? There are three Bhumis before the grounds, and four in between. The first three are: 1. Indefinite Asankhyeya; 2. Definite Asankhyeya; 3. Prediction Asankhyeya. The four in between are: 1. Dependent on Real Truth Asankhyeya; 2. Dependent on Renunciation Asankhyeya; 3. Dependent on Tranquility Asankhyeya; 4. Dependent on Wisdom Asankhyeya. Furthermore, what are the thirty-three Asankhyeya Kalpas? In the expedient ground, there are three Asankhyeya Kalpas: 1. Faith Practice Asankhyeya; 2. Diligent Practice Asankhyeya; 3. Approaching Practice Asankhyeya. In the ten Bhumis, each Bhumi has three Asankhyeya Kalpas, namely entering, abiding, and exiting. In this way, the Asankhyeya practice completes the correct practice of the ten Bhumis. Having roots of goodness and vows, with firm mind and increasing diligence, the three Asankhyeya Kalpas explain the accomplishment of correct practice. 《Mahāyānasaṃgraha》, On the Superior Aspects of Discipline, Sixth Thus, the differences in entering, cause, effect, and practice have been explained. How should one understand the differences based on the discipline? It should be understood as stated in the chapter on properly receiving the Bodhisattva precepts in the Bodhisattva Bhumi. Briefly speaking, due to four kinds of differences, it should be understood that there are differences in the Bodhisattva precepts. What are the four? 1. Differences in categories; 2. Differences in shared and unshared precepts; 3. Differences in vastness; 4. Differences in profundity. Differences in categories refer to three types: 1. Precepts of restraining and protecting; 2. Precepts of gathering good dharmas; 3. Precepts of benefiting sentient beings. Among these, the precepts of restraining and protecting should be understood as the basis for the two precepts. The precepts of gathering good dharmas are the basis for the arising of the Buddha-dharma. The precepts of benefiting sentient beings are the basis for maturing sentient beings. Shared precepts are the precepts by which Bodhisattvas avoid inherently sinful actions. Unshared precepts are the precepts established by Bodhisattvas to avoid prescribed offenses. In these precepts, a Śrāvaka (Hearer) may be guilty in a certain situation, while a Bodhisattva is not guilty in that situation; or a Bodhisattva may be guilty in a certain situation, while a Śrāvaka is not guilty in that situation. Bodhisattvas use the regulation of body, speech, and mind as precepts.
。聲聞但有治身口為戒。是故菩薩有心地犯罪。聲聞則無此事。若略說所有身口意業事。能生眾生利益無有過失。此業菩薩皆應受學修行。如此應知共不共戒差別。廣大差別者。應知有四種。由四種廣大故。一種種無量學處廣大。二能攝無量福德廣大。三攝一切眾生利益安樂意廣大。四無上菩提依止廣大。甚深差別者。若菩薩由如此方便勝智行。殺生等十事無染濁過失。生無量福德速得無上菩提勝果。複次有變化所作身口業。應知是菩薩甚深戒。由此戒有時菩薩正居大王位。或現種種逼惱眾生。為安立眾生於戒律中。或現種種本生。由逼惱他及逼惱怨對。令他相愛利益安心。生他信心為先。後於三乘聖道中令彼善根成熟。是名菩薩甚深戒差別。由此四種差別。應知是略說菩薩受持戒差別。複次由此四種差別。更有差別不可數量菩薩戒差別。如毗那耶瞿沙毗佛略經中說。
攝大乘論依心學勝相第七
如此已說依戒學差別。云何應知依心學差別。略說由六種差別應知。何者為六。一境差別二眾類差別。三對治差別。四隨用差別。五隨引差別。六由事差別。境差別者。由緣大乘法為境起故。眾類差別者。大乘光三摩提。集福德王三摩提。賢護三摩提。首楞伽摩三摩提等。攝種種三摩提品類故。對治差別者。由緣
【現代漢語翻譯】 現代漢語譯本：聲聞乘（Śrāvakayāna）的修行者只是以規範身口行為戒律，所以菩薩（Bodhisattva）會有因心地而犯戒的情況，而聲聞乘的修行者則不會有這種情況。如果簡略地說，所有身、口、意所造的業，能夠給眾生帶來利益而沒有過失，這樣的業菩薩都應該學習和修行。如此應該瞭解共同戒和不共同戒的差別。廣大的差別，應該知道有四種。由四種廣大，所以：第一，種種無量的學處廣大；第二，能夠攝取無量福德廣大；第三，攝取一切眾生利益安樂的意樂廣大；第四，以無上菩提（Anuttarā-samyak-saṃbodhi）為依止廣大。甚深的差別，如果菩薩通過這樣的方便勝智行，即使是殺生等十事，也不會有染污的過失，反而會產生無量福德，迅速獲得無上菩提的殊勝果報。再次，有變化所作的身口業，應該知道這是菩薩甚深的戒律。由於這種戒律，有時菩薩會正居大王之位，或者顯現種種逼惱眾生的行為，目的是爲了安立眾生於戒律之中；或者顯現種種本生故事，通過逼惱他人以及逼惱怨敵，使他們相互愛護、利益、安心，先生起對他人的信心，然後在三乘（Triyāna）聖道中使他們的善根成熟。這叫做菩薩甚深戒的差別。由於這四種差別，應該知道這是簡略地說明菩薩受持戒律的差別。再次，由於這四種差別，還有更多不可計數的菩薩戒的差別，如《毗那耶瞿沙毗佛略經》中所說。
《攝大乘論》依心學勝相第七
如此已經說了依戒學的差別。應該如何瞭解依心學的差別呢？簡略地說，由六種差別應該瞭解。哪六種呢？第一，境差別；第二，眾類差別；第三，對治差別；第四，隨用差別；第五，隨引差別；第六，由事差別。境差別，由於緣大乘法為境界而生起。眾類差別，如大乘光三摩提（Samādhi），集福德王三摩提，賢護三摩提，首楞伽摩三摩提（Śūraṃgama-samādhi）等，攝集種種三摩提的品類。對治差別，由於緣...
【English Translation】 English version: Śrāvakas (Śrāvakayāna practitioners) only take the regulation of body and speech as precepts. Therefore, Bodhisattvas (Bodhisattva) may commit offenses due to their minds, while Śrāvakas do not have such issues. Briefly speaking, all actions of body, speech, and mind that can benefit sentient beings without causing harm should be learned and practiced by Bodhisattvas. Thus, one should understand the differences between common and uncommon precepts. The vast differences should be understood as fourfold. Due to these four vastnesses: first, the vastness of countless learning grounds; second, the vastness of being able to gather immeasurable merits; third, the vastness of the intention to gather the benefit and happiness of all sentient beings; fourth, the vastness of relying on Anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment). The profound differences are that if a Bodhisattva, through such skillful means and superior wisdom, engages in the ten acts such as killing without defilement or fault, they will generate immeasurable merits and quickly attain the supreme fruit of Anuttarā-samyak-saṃbodhi. Furthermore, the actions of body and speech performed through transformation should be understood as the profound precepts of a Bodhisattva. Due to these precepts, sometimes a Bodhisattva may rightfully occupy the position of a great king or manifest various forms of coercion towards sentient beings in order to establish them in the precepts. Or they may manifest various Jātaka (birth stories), causing others to love, benefit, and feel secure by coercing them and their enemies, first generating faith in them, and then maturing their roots of goodness in the Three Vehicles (Triyāna) of the holy path. This is called the difference of the profound precepts of a Bodhisattva. Due to these four differences, one should understand that this is a brief explanation of the differences in how Bodhisattvas uphold precepts. Furthermore, due to these four differences, there are countless more differences in Bodhisattva precepts, as described in the 《Vinaya-kṣudraka-buddha-vacana》.
《Compendium on the Mahāyāna》, Seventh Section: Superior Aspects of Learning Based on Mind
Having discussed the differences in learning based on precepts, how should one understand the differences in learning based on mind? Briefly speaking, it should be understood through six differences. What are the six? First, the difference in object; second, the difference in types; third, the difference in antidotes; fourth, the difference in application; fifth, the difference in consequences; sixth, the difference in events. The difference in object is due to arising with the Mahāyāna Dharma as the object. The difference in types includes various types of Samādhi (meditative concentration), such as the Mahāyāna Light Samādhi, the King of Accumulated Merits Samādhi, the Worthy Protector Samādhi, the Śūraṃgama-samādhi, etc. The difference in antidotes is due to...
一切法為通境智慧。如以楔出楔方便故。于本識中拔出一切粗重障故。隨用差別者。于現世久安住三摩提樂中。如意能于勝處受生。隨引差別者。能引無礙神通於一切世界。由事差別者。令動放光遍滿顯示轉變往還。促遠為近轉粗為細變細為粗。令一切色皆入身中。似彼同類入大集中。或顯或隱。具八自在伏障他神力。或施他辯才及憶念喜樂。或放光明能引具相大神通。能引一切難行正行。以能攝十種難修正行故。何者為十。一自受難修。自受菩提善愿故。二不可回難修。由生死眾苦不令退轉故。三不背難修。由眾生作惡一向對彼故。四現前難修。于有怨眾生現前為行一切利益事故。五無染難修。菩薩生於世間不為世法之所染故。六信樂難修。行於無底大乘。能信樂廣大甚深義故。七通達難修。能通達人法二無我故。八隨覺難修。諸佛如來甚深不了義經能如理判故。九不離不染難修。不捨生死不為生死染污故。十加行難修。諸佛如來於一切障解脫中住不作功用。能行一切眾生利益事。乃至窮生死後際樂修如此加行故。于隨覺難修諸佛如來說不了義經。其義云何。菩薩應隨理覺察。如經言。云何菩薩不損一物不施一人。若菩薩善能行施無量無數。於十方世界修佈施行相續生起。云何菩薩樂行佈施。若菩薩不樂行一切施。
【現代漢語翻譯】 現代漢語譯本 一切法都是通達境的智慧。譬如用木楔子敲出另一個木楔子的方便法門一樣，在本識（alaya-vijñana，根本識）中拔除一切粗重的障礙。隨用差別是指，在現世長久安住於三摩提（samādhi，禪定）的喜樂中，能夠如意地在殊勝之處受生。隨引差別是指，能夠引導無礙的神通於一切世界。由事差別是指，能夠令（身體）震動、放出光明，遍滿顯示種種變化，往來無礙，將遙遠的變為近的，將粗大的變為細微的，將細微的變為粗大的，令一切色相都進入身中，如同同類事物進入大的集合中，或顯現或隱沒，具備八種自在，降伏障礙，擁有他人的神力，或者施予他人辯才以及憶念的喜樂，或者放出光明，能夠引導具備殊勝相的大神通，能夠引導一切難行的正行。因為能夠攝取十種難以修正的行持的緣故。哪十種呢？ 一、自受難修：自己承受菩提（bodhi，覺悟）的善愿的緣故。 二、不可退回難修：由於生死輪迴的眾多苦難也不能令其退轉的緣故。 三、不背離難修：由於眾生作惡，（菩薩）一向面對他們的緣故。 四、現前難修：對於懷有怨恨的眾生，現前為他們行一切利益事情的緣故。 五、無染難修：菩薩生於世間，不被世俗的法所染污的緣故。 六、信樂難修：行於沒有底的大乘（Mahāyāna，佛教宗派），能夠信樂廣大甚深的意義的緣故。 七、通達難修：能夠通達人無我、法無我的緣故。 八、隨覺難修：對於諸佛如來甚深不了義的經典，能夠如理判斷的緣故。 九、不離不染難修：不捨棄生死，不被生死染污的緣故。 十、加行難修：諸佛如來在一切障礙解脫中安住，不作任何功用，能夠行一切眾生利益的事情，乃至窮盡生死之後的邊際，樂於修習這樣的加行的緣故。對於隨覺難修，諸佛如來說不了義的經典，其中的意義是什麼呢？菩薩應當隨順道理覺察。如經中所說：『為什麼菩薩不損害一件東西，不施捨給一個人？』如果菩薩善於行施，無量無數，在十方世界修習佈施的行相，相續生起。為什麼菩薩樂於行佈施？如果菩薩不樂於行一切施捨。
【English Translation】 English version All dharmas are wisdom that penetrates realms. It is like using a wedge to drive out another wedge, removing all coarse and heavy obstacles from the alaya-vijñana (store consciousness). 'Depending on the difference in application' means that in the present life, one can dwell long in the joy of samādhi (concentration), and be reborn at will in superior places. 'Depending on the difference in guidance' means that one can guide unobstructed supernormal powers to all worlds. 'Depending on the difference in action' means that one can cause (the body) to shake, emit light, display transformations everywhere, move back and forth without hindrance, turn the distant into the near, the coarse into the fine, the fine into the coarse, and cause all forms to enter the body, like similar things entering a large collection, either appearing or disappearing, possessing eight kinds of mastery, subduing obstacles, possessing the power of other spirits, or bestowing eloquence and the joy of memory upon others, or emitting light that can guide great supernormal powers with excellent characteristics, and guide all difficult and proper practices. Because one can gather the ten kinds of difficult-to-cultivate practices. What are the ten? 1. Difficult to endure oneself: Because one endures the good vows of bodhi (enlightenment) oneself. 2. Difficult to turn back: Because the many sufferings of samsara (cycle of rebirth) cannot cause one to retreat. 3. Difficult not to turn away: Because when sentient beings do evil, (the Bodhisattva) always faces them. 4. Difficult to be present: Because one is present for beings with resentment, doing all beneficial things for them. 5. Difficult to be unpolluted: Because the Bodhisattva is born in the world and is not polluted by worldly dharmas. 6. Difficult to have faith and joy: Because one travels on the bottomless Mahāyāna (Great Vehicle) and can have faith and joy in the vast and profound meaning. 7. Difficult to penetrate: Because one can penetrate the non-self of persons and the non-self of dharmas. 8. Difficult to awaken accordingly: Because one can judge the profound and un-definitive sutras of the Buddhas Tathagatas according to reason. 9. Difficult not to leave and not to be polluted: Because one does not abandon samsara and is not polluted by samsara. 10. Difficult to apply effort: Because the Buddhas Tathagatas dwell in the liberation from all obstacles, do not make any effort, and can do things that benefit all sentient beings, even to the end of the boundary after samsara, and are happy to cultivate such application. Regarding the difficulty of awakening accordingly, the Buddhas speak of sutras with undefined meanings. What is the meaning of this? Bodhisattvas should awaken and observe according to reason. As the sutra says: 'Why does the Bodhisattva not harm a single thing and not give to a single person?' If the Bodhisattva is good at giving, immeasurably and countless times, cultivating the practice of giving in the ten directions, continuously arising. Why is the Bodhisattva happy to give? If the Bodhisattva is not happy to give all things.
云何菩薩行信施心。若菩薩不行諸佛如來信心。云何菩薩發行佈施。若菩薩于佈施中不策自身。云何菩薩恒遊戲佈施。若菩薩無佈施時。云何菩薩能大行施。若菩薩于施離娑羅想。云何菩薩于施清凈。若菩薩郁波提貪吝。云何菩薩能住于施。若菩薩不住究竟后際。云何菩薩于施自在。若菩薩于施不得自在。云何菩薩于施無盡。若菩薩不住無盡中如施經。于戒乃至般若如理應知。復有經言。云何菩薩行殺生。若菩薩有命眾生斷其相續。云何菩薩奪非他所與。若菩薩自奪非他所與眾生。云何菩薩行邪淫。若菩薩于欲塵起邪意等。云何菩薩能說妄語。若菩薩是妄能說為妄。云何菩薩行兩舌。若菩薩恒住最極空寂處。云何菩薩能住波留師。若菩薩住所知彼岸。云何菩薩能說不相應語。若菩薩能分破諸法隨類解釋。云何菩薩行阿毗持訶婁。若菩薩數數令自身得無上諸定。云何菩薩起憎害心。若菩薩于自他心地能害諸惑。云何菩薩起邪見。若菩薩一切處遍行邪性如理觀察。復有經言。佛法甚深。何者甚深。此論中自廣分別。一切佛法常住為性。由法身常住故。一切佛法皆斷為性。由一切障皆斷盡故。一切佛法生起為性。由化身恒生起故。一切佛法能得為性。能得共對治眾生八萬四千煩惱行故。一切佛法有欲為性。有欲眾生愛攝令成
【現代漢語翻譯】 現代漢語譯本 什麼是菩薩行佈施的信心？如果菩薩對諸佛如來沒有信心，菩薩如何發起佈施？如果菩薩在佈施中不鞭策自己，菩薩如何恒常歡喜地佈施？如果菩薩沒有佈施的條件，菩薩如何能廣行佈施？如果菩薩在佈施中遠離『我是施者』的執著（娑羅想），菩薩如何能使佈施清凈？如果菩薩心中生起貪婪和吝嗇（郁波提貪吝），菩薩如何能安住于佈施？如果菩薩不住于究竟的未來際，菩薩如何能在佈施中自在？如果菩薩在佈施中不能自在，菩薩如何能使佈施無盡？如果菩薩不住于無盡的佈施中，就像《施經》所說的那樣，對於持戒乃至般若，也應該如理如實地瞭解。 還有經文說，什麼是菩薩行殺生？如果菩薩對於有命的眾生，斷絕其生命相續，就是行殺生。什麼是菩薩盜取非他人所給予的財物？如果菩薩親自盜取非他人所給予眾生的財物，就是盜取。什麼是菩薩行邪淫？如果菩薩對於慾望的塵境生起邪惡的念頭等等，就是行邪淫。菩薩如何能說妄語？如果菩薩明知是虛妄，卻說成是真實的，就是說妄語。什麼是菩薩行兩舌？如果菩薩恒常安住在最極空寂之處，如何能安住于波留師（可能是指某種人群或環境）？如果菩薩安住在所知（智慧）的彼岸，如何能說不相應的語言？如果菩薩能夠分辨和破除諸法，並隨順其類別進行解釋，就是說不相應語。什麼是菩薩行阿毗持訶婁（意義不明）？如果菩薩數數地使自身獲得無上的各種禪定，就是行阿毗持訶婁。菩薩如何生起憎恨和損害之心？如果菩薩對於自己和他人的心地，能夠損害各種煩惱，就是生起憎恨心。菩薩如何生起邪見？如果菩薩在一切處普遍地行於邪性，並如理地觀察，就是生起邪見。 還有經文說，佛法非常深奧。什麼是甚深？這在論中會詳細地分別解釋。一切佛法以常住為自性，因為法身是常住的緣故。一切佛法以斷滅為自性，因為一切障礙都斷盡的緣故。一切佛法以生起為自性，因為化身恒常生起的緣故。一切佛法以能夠獲得為自性，能夠獲得共同對治眾生八萬四千種煩惱的行法的緣故。一切佛法以具有慾望為自性，用慾望來攝受有慾望的眾生，使他們成就。
【English Translation】 English version What is the Bodhisattva's mind of faith in giving? If a Bodhisattva does not have faith in all the Buddhas and Tathagatas (如來, Thus Gone One), how can the Bodhisattva initiate giving? If a Bodhisattva does not urge themselves in giving, how can the Bodhisattva constantly delight in giving? If a Bodhisattva has no means to give, how can the Bodhisattva extensively practice giving? If a Bodhisattva is free from the 'I am the giver' thought (娑羅想, sārasaṃjñā) in giving, how can the Bodhisattva purify giving? If a Bodhisattva generates greed and stinginess (郁波提貪吝, utpādita-mātsarya), how can the Bodhisattva abide in giving? If a Bodhisattva does not abide in the ultimate future, how can the Bodhisattva be free in giving? If a Bodhisattva is not free in giving, how can the Bodhisattva's giving be inexhaustible? If a Bodhisattva does not abide in inexhaustible giving, as stated in the Dāna Sūtra (施經, Sutra on Giving), one should understand accordingly regarding precepts, up to prajna (般若, wisdom). Furthermore, there is a sutra that says, what is the Bodhisattva practicing killing? If a Bodhisattva severs the continuity of life of a living being, that is practicing killing. What is the Bodhisattva taking what is not given by others? If a Bodhisattva personally takes what is not given to living beings by others, that is taking. What is the Bodhisattva practicing sexual misconduct? If a Bodhisattva generates evil thoughts towards the objects of desire, etc., that is practicing sexual misconduct. How can a Bodhisattva speak falsehoods? If a Bodhisattva knows it is false but speaks it as true, that is speaking falsehoods. What is the Bodhisattva practicing divisive speech? If a Bodhisattva constantly abides in the most extremely empty and silent place, how can the Bodhisattva abide in Pāruṣya (波留師, possibly referring to a type of people or environment)? If a Bodhisattva abides on the other shore of knowledge, how can the Bodhisattva speak inappropriate words? If a Bodhisattva can distinguish and break down all dharmas (法, teachings), and explain them according to their categories, that is speaking inappropriate words. What is the Bodhisattva practicing Abhidhṛṣṭa-haru (阿毗持訶婁, meaning unclear)? If a Bodhisattva repeatedly causes themselves to attain the supreme various samadhis (定, meditative states), that is practicing Abhidhṛṣṭa-haru. How can a Bodhisattva generate hatred and harmful intent? If a Bodhisattva can harm various afflictions in their own and others' minds, that is generating hatred. How can a Bodhisattva generate wrong views? If a Bodhisattva universally engages in evil nature in all places and observes accordingly, that is generating wrong views. Furthermore, there is a sutra that says, the Buddha's teachings are very profound. What is profound? This will be explained in detail in the treatise. All Buddha's teachings have permanence as their nature, because the Dharmakaya (法身, Dharma Body) is permanent. All Buddha's teachings have cessation as their nature, because all obstacles are completely eliminated. All Buddha's teachings have arising as their nature, because the Nirmanakaya (化身, Emanation Body) constantly arises. All Buddha's teachings have attainability as their nature, because they can attain the common practices that counteract the eighty-four thousand afflictions of sentient beings. All Buddha's teachings have desire as their nature, using desire to embrace sentient beings with desires, causing them to achieve.
自體故。一切佛法有瞋為性。一切佛法有癡為性。
一切佛法凡夫法為性。一切佛法無染著為性。成就真如一切障不能染故。一切佛法不可染著。諸佛出現於世。非世法所能染故。是故說佛法甚深。為修行波羅蜜。為成熟眾生為清凈佛土。為引攝一切佛法故。菩薩三摩提業差別應知。
攝大乘論依慧學勝相第八
如此已說依定學差別。云何應知依慧學差別。由無分別智自性依止緣起境界相貌立救難攝持伴類。果報等流出離。究竟行善加行無分別智后得智功德。無差別加行。無分別后得智。譬威德無功用作事甚深義故。應知依慧學差別。由依慧學差別。應知無分別智差別。無分別智自性。應知離五種相。五相者。一離非思惟故。二離非覺觀地故。三離滅想受定寂靜故。四離色自性故。五于真實義離異分別故。是五相所離智。此中應知是無分別智。於此中如所說。無分別智性中故說偈言。
諸菩薩自性 五種相所離 無分別智性 于真無分別 諸菩薩依止 非心非非心 是無分別智 非思疾類故 諸菩薩因緣 有言聞熏習 是無分別智 如理正思惟 諸菩薩境界 不可言法性 是無分別智 二無我真如 諸菩薩相貌 于真如境中 是無分別智 無相無差別
【現代漢語翻譯】 現代漢語譯本 因為自性的緣故。一切佛法以嗔恨為本性。一切佛法以愚癡為本性。
一切佛法以凡夫之法為本性。一切佛法以沒有染著為本性。成就真如，一切障礙都不能沾染它的緣故。一切佛法不可被染著。諸佛出現在世間，不是世間法所能染污的緣故。因此說佛法甚深。爲了修行波羅蜜（到達彼岸的方法），爲了成熟眾生，爲了清凈佛土，爲了引導和攝取一切佛法，菩薩三摩提（專注）的行業差別應該瞭解。
《攝大乘論》依據慧學殊勝之相第八
像這樣已經說了依據定學的差別。應該如何瞭解依據慧學的差別呢？由於無分別智的自性、依止、緣起、境界、相貌、建立、救難、攝持、伴類、果報、等流、出離、究竟行、善加行、無分別智的后得智功德、無差別加行、無分別后得智，譬如威德，無功用而能成事，意義深遠的緣故。應該瞭解依據慧學的差別。由於依據慧學的差別，應該瞭解無分別智的差別。無分別智的自性，應該瞭解遠離五種相。五種相是：一、遠離非思惟的緣故；二、遠離非覺觀之地的緣故；三、遠離滅盡想受定的寂靜的緣故；四、遠離色的自性的緣故；五、對於真實義遠離異分別的緣故。這五種相所遠離的智，在此中應該瞭解是無分別智。於此中如所說，在無分別智的自性中，所以說偈頌：
諸菩薩的自性，五種相所遠離，無分別智的自性，對於真如沒有分別。諸菩薩的依止，非心也非非心，這是無分別智，不是思慮迅速的種類。諸菩薩的因緣，有言語聽聞的熏習，這是無分別智，如理如實地正確思惟。諸菩薩的境界，是不可言說的法性，這是無分別智，二無我（人無我、法無我）的真如。諸菩薩的相貌，在真如的境界中，這是無分別智，沒有相狀沒有差別。
【English Translation】 English version Because of its very nature. All Buddha-dharma has anger as its nature. All Buddha-dharma has ignorance as its nature.
All Buddha-dharma has the nature of ordinary beings' dharma. All Buddha-dharma has non-attachment as its nature. Achieving Suchness (Tathata), all obstacles cannot taint it. All Buddha-dharma is untaintable. The Buddhas appear in the world, not being tainted by worldly dharmas. Therefore, it is said that the Buddha-dharma is profound. It is for practicing Pāramitā (perfections), for maturing sentient beings, for purifying Buddha-lands, and for guiding and gathering all Buddha-dharma. The differences in the activities of Bodhisattva Samādhi (concentration) should be understood.
《Mahāyānasaṃgraha》 (Compendium of the Mahayana) Based on the Eighth Section on the Excellent Aspects of Wisdom Learning
Having thus spoken about the differences based on learning in concentration (Samādhi). How should one understand the differences based on learning in wisdom (Prajñā)? It is due to the nature of non-discriminating wisdom, reliance, arising, realm, appearance, establishment, rescue, upholding, companions, karmic retribution, outflow, liberation, ultimate conduct, virtuous effort, the merits of the wisdom attained after non-discriminating wisdom, undifferentiated effort, and the wisdom attained after non-discrimination, like majesty, accomplishing things without effort, and profound meaning. One should understand the differences based on learning in wisdom. Due to the differences based on learning in wisdom, one should understand the differences in non-discriminating wisdom. The nature of non-discriminating wisdom should be understood as being apart from five aspects. The five aspects are: first, being apart from non-thinking; second, being apart from the ground of non-perception and observation; third, being apart from the tranquility of the cessation of perception and sensation; fourth, being apart from the nature of form; fifth, being apart from differentiated discriminations regarding the true meaning. The wisdom that is apart from these five aspects, in this, one should understand is non-discriminating wisdom. In this, as it is said, in the nature of non-discriminating wisdom, therefore the verse is spoken:
The nature of all Bodhisattvas, is apart from five aspects, the nature of non-discriminating wisdom, has no discrimination regarding Suchness. The reliance of all Bodhisattvas, is neither mind nor non-mind, this is non-discriminating wisdom, not a kind of swift thought. The causes and conditions of all Bodhisattvas, include the熏習 (xūnxí, perfuming) of hearing words, this is non-discriminating wisdom, rightly and truly thinking. The realm of all Bodhisattvas, is the inexpressible Dharma-nature, this is non-discriminating wisdom, the Suchness of two kinds of no-self (人無我 rén wú wǒ, no-self of persons; 法無我 fǎ wú wǒ, no-self of phenomena). The appearance of all Bodhisattvas, in the realm of Suchness, this is non-discriminating wisdom, without characteristics and without differences.
相應自性義 所分別非他 字字相續故 由相應義成 離言說智慧 于所知不起 于言不同故 一切不可言 諸菩薩攝持 是無分別智 此後得行持 為生長究竟 諸菩薩伴類 說是二種道 是無分別智 五度之品類 諸菩薩果報 于佛二圓聚 是無分別智 由加行至得 菩薩等流果 於後後生中 是無分別智 由展轉增勝 諸菩薩出離 得成相應故 是無分別智 應知於十地 諸菩薩究竟 由得凈三身 是無分別智 至勝自在故 不染如虛空 此無分別智 種種重惡業 由唯信樂故 清凈如虛空 此無分別智 解脫一切障 由得及成就 如虛空無染 是無分別智 若出現於世 非世法所染 如啞求受塵 如啞正受塵 如非啞受塵 三智譬如此 如愚求受塵 如愚正受塵 如非愚受塵 三智譬如此 如五求受塵 如五正受塵 如非五受塵 三智譬如此 如未識求解 如讀正受法 如解受法義 次第譬三智 如人正閉目 無分別亦爾 如人正開目 后得智亦爾 如空無分別 無染礙異邊 如空中色現 后得智亦爾 譬摩尼天鼓 無思成自事 如此不分別 種
【現代漢語翻譯】 現代漢語譯本 相應于自性的意義，所分別的並非其他。 因為字字相續不斷，由相應的意義成就。 遠離言說的智慧，對於所知之境不起分別。 因為與言語不同，一切都不可言說。 諸菩薩所攝持的，是無分別智（nirvikalpa-jñāna）。 此後所獲得的行持，是爲了生長到究竟。 諸菩薩的同伴種類，說這是兩種道。 這無分別智，是五度（pāramitā）的品類。 諸菩薩的果報，在於佛的二圓聚（指法身和色身）。 這無分別智，由加行（prayoga）而至獲得。 菩薩的等流果（niṣyanda-phala），在後后的生中。 這無分別智，由輾轉增勝。 諸菩薩的出離，因為得到成就相應。 這無分別智，應當知曉在十地（bhūmi）。 諸菩薩的究竟，由於得到清凈的三身（trikāya）。 這無分別智，到達殊勝自在的緣故。 不染污如同虛空，此無分別智。 種種深重的惡業，由於唯有信樂的緣故。 清凈如同虛空，此無分別智。 解脫一切障礙，由於得到及成就。 如虛空般無染，是無分別智。 如果出現在世間，不被世間法所染污。 如同啞巴求取領受塵境，如同啞巴正在領受塵境。 如同非啞巴領受塵境，三種智慧可以如此比喻。 如同愚人求取領受塵境，如同愚人正在領受塵境。 如同非愚人領受塵境，三種智慧可以如此比喻。 如同五根求取領受塵境，如同五根正在領受塵境。 如同非五根領受塵境，三種智慧可以如此比喻。 如同未識字者求解，如同讀書人正在領受法。 如同理解領受法義，次第比喻三種智慧。 如同人正在閉目，無分別智也是這樣。 如同人正在睜開眼睛，后得智（prsthalabdha-jñana）也是這樣。 如同虛空無分別，沒有染污障礙的異邊。 如同虛空中顯現色相，后得智也是這樣。 譬如摩尼寶珠和天鼓，無需思慮就能成就自身之事。 如此不分別，種種...
【English Translation】 English version Corresponding to the meaning of intrinsic nature, what is distinguished is not something else. Because the words follow each other continuously, it is accomplished by the corresponding meaning. Wisdom that is apart from speech does not arise with respect to what is knowable. Because it is different from language, everything is inexpressible. What is upheld by the Bodhisattvas is non-conceptual wisdom (nirvikalpa-jñāna). The conduct attained thereafter is for the sake of growing to the ultimate. The companions of the Bodhisattvas say that these are the two paths. This non-conceptual wisdom is the category of the five perfections (pāramitā). The fruits of the Bodhisattvas are in the two complete accumulations of the Buddha (referring to Dharmakāya and Rūpakāya). This non-conceptual wisdom is attained through application (prayoga). The resultant fruit (niṣyanda-phala) of the Bodhisattva, in subsequent births. This non-conceptual wisdom increases and excels through transmission. The liberation of the Bodhisattvas is because of attaining corresponding accomplishment. This non-conceptual wisdom should be known in the ten grounds (bhūmi). The ultimate state of the Bodhisattvas is due to attaining the pure three bodies (trikāya). This non-conceptual wisdom reaches supreme sovereignty. Unstained like the sky, this non-conceptual wisdom. Various heavy evil deeds, due only to faith and joy. Pure like the sky, this non-conceptual wisdom. Liberation from all obstacles, due to attainment and accomplishment. Like the sky, without stain, is non-conceptual wisdom. If it appears in the world, it is not stained by worldly dharmas. Like a mute person seeking to receive sense objects, like a mute person actually receiving sense objects. Like a non-mute person receiving sense objects, the three wisdoms can be compared to this. Like a fool seeking to receive sense objects, like a fool actually receiving sense objects. Like a non-fool receiving sense objects, the three wisdoms can be compared to this. Like the five senses seeking to receive sense objects, like the five senses actually receiving sense objects. Like non-five senses receiving sense objects, the three wisdoms can be compared to this. Like someone who doesn't know how to read seeking understanding, like a reader actually receiving the Dharma. Like understanding and receiving the meaning of the Dharma, the three wisdoms are compared in sequence. Like a person closing their eyes, so is non-conceptual wisdom. Like a person opening their eyes, so is subsequent wisdom (prsthalabdha-jñana). Like the sky without concepts, without defilement, obstruction, or different sides. Like colors appearing in the sky, so is subsequent wisdom. Like a wish-fulfilling jewel and a heavenly drum, accomplishing their own affairs without thought. Thus, without discrimination, various...
種佛事成 非此非非此 非智非非智 與境無差別 智名無分別 佛說一切法 自性無分別 所分別無故 彼無無分別
此中無分別有三種。一加行無分別。二無分別智。三無分別后智。加行無分別有三種謂因緣引通數習力生起差別故。無分別智亦有三種。謂知足無顛倒無戲論。無分別差別故。無分別后智有五種。謂通達憶持成立相雜如意。顯示差別故。為成立無分別智。復說別偈。
餓鬼畜生人 諸天等如應 一境心異故 許彼境界成 於過去未來 于夢二影中 智緣非有境 此無轉為境 若塵成為境 無無分別智 若此無佛果 應得無是處 得自在菩薩 由愿樂力故 如意地等成 得定人亦爾 成就簡擇人 有智得定人 于內思諸法 如義顯現故 無分別修時 諸義不顯故 應知無有塵 由此故無識
此無分別智即是般若波羅蜜。名異義同。如經言。若菩薩住般若波羅蜜。由非處修行能圓滿修習所餘波羅蜜。何者非處修行能圓滿修習所餘波羅蜜。謂離五種處。一離外道我執處。二離未見真實菩薩分別處。三離生死涅槃二邊處。四離唯滅惑障知足行處。五離不觀利益眾生事住無餘涅槃處。聲聞智慧與菩薩智慧差別云何。應知由無
【現代漢語翻譯】 現代漢語譯本
成就佛事
既不是『此』也不是『非此』，既不是『智』也不是『非智』。 與所緣境沒有差別，智慧之名也無分別。 佛說一切法，自性上沒有分別。 因為所分別的沒有了，所以也就沒有『無分別』的對立面。
這裡所說的『無分別』有三種：一是加行無分別，二是無分別智，三是無分別后智。加行無分別有三種，即因緣、引導、通達數量、習力生起等差別。無分別智也有三種，即知足、無顛倒、無戲論，沒有分別的差別。無分別后智有五種，即通達、憶持、成立、相雜、如意，顯示出差別。
爲了成立無分別智，再次宣說了偈頌：
餓鬼、畜生、人，以及諸天等，根據各自的情況，對於同一境，心識各異，因此可以認可他們各自境界的成立。 對於過去、未來，在夢境和二影中，智慧所緣並非實有之境，因此這裡沒有轉為實境的情況。 如果微塵成為實境，那就沒有無分別智了；如果這樣，佛果就無法獲得，這應是不可能的。 獲得自在的菩薩，由於願力，如意寶地等得以成就，得禪定的人也是如此。 成就簡擇之人，有智慧的得定之人，在內心思考諸法，如實義顯現。 在無分別修習時，諸義不顯現，應知沒有微塵，因此也就沒有識。
這無分別智就是般若波羅蜜（Prajna Paramita，智慧到彼岸），名稱不同，意義相同。如經中所說：『如果菩薩安住于般若波羅蜜，通過非處修行，能夠圓滿修習其餘的波羅蜜。』什麼是非處修行能夠圓滿修習其餘的波羅蜜？即遠離五種處所：一、遠離外道的我執處；二、遠離未見真實的菩薩分別處；三、遠離生死涅槃二邊處；四、遠離只求滅除惑障的知足行處；五、遠離不觀照利益眾生之事而安住于無餘涅槃處。聲聞（Sravaka，聽聞佛法者）的智慧與菩薩（Bodhisattva，立志成佛的修行者）的智慧差別在哪裡？應知在於無。
【English Translation】 English version
Accomplishing Buddha-deeds
Neither 'this' nor 'not this,' neither 'wisdom' nor 'not wisdom.' With the object there is no difference, the name of wisdom has no distinctions. The Buddha speaks of all dharmas (phenomena), in their self-nature there are no distinctions. Because what is distinguished is absent, there is no opposite of 'non-distinction.'
Here, 'non-distinction' has three aspects: first, preparatory non-distinction; second, non-discriminating wisdom; third, subsequent non-discriminating wisdom. Preparatory non-distinction has three aspects, namely, the differences arising from causes and conditions, guidance, understanding of number, and the power of habituation. Non-discriminating wisdom also has three aspects, namely, contentment, non-reversal, and non-elaboration, without distinctions. Subsequent non-discriminating wisdom has five aspects, namely, thorough understanding, retention, establishment, intermingling, and wish-fulfillment, displaying differences.
To establish non-discriminating wisdom, verses are spoken again:
Ghosts, animals, humans, and devas (gods), according to their respective situations, For the same object, their minds are different; therefore, their respective realms are acknowledged. Regarding the past and future, in dreams and double images, The object of wisdom is not a real object; therefore, there is no transformation into a real object here. If dust becomes a real object, then there is no non-discriminating wisdom; if so, the fruit of Buddhahood cannot be attained, which should be impossible. Bodhisattvas (enlightenment beings) who have attained freedom, due to the power of their vows, Wish-fulfilling lands and so on are accomplished; those who have attained samadhi (meditative absorption) are also like this. Those who have achieved discernment, those with wisdom who have attained samadhi, Contemplate dharmas (phenomena) internally, as the true meaning appears. During non-discriminating practice, meanings do not appear, It should be known that there is no dust; therefore, there is no consciousness.
This non-discriminating wisdom is Prajna Paramita (perfection of wisdom), different in name but the same in meaning. As the sutra says: 'If a Bodhisattva abides in Prajna Paramita, through practice in non-places, they can perfectly cultivate the remaining paramitas (perfections).' What is practice in non-places that can perfectly cultivate the remaining paramitas? It is to be apart from five places: first, to be apart from the attachment to self of the heretics; second, to be apart from the distinctions of Bodhisattvas who have not seen the truth; third, to be apart from the two extremes of samsara (birth and death) and nirvana (liberation); fourth, to be apart from the practice of contentment that only seeks to eliminate afflictions; fifth, to be apart from abiding in nirvana without remainder without observing the benefit of sentient beings. What is the difference between the wisdom of a Sravaka (hearer) and the wisdom of a Bodhisattva? It should be known that it lies in non-distinction.
分別差別不分別陰等諸法門故。由非一分差別通達二空真如。入一切所知相故。依止一切眾生利益事故。由無住差別住無住處涅槃故。由恒差別于無餘涅槃不墮斷盡邊際故。由無上差別實無異乘勝此故。此中說偈。
由智五勝異 依大悲修福 世出世富樂 說此不為遠
若菩薩於世間實有亦復可知。若菩薩如此依戒定慧學功德聚相。應至十種自在。於一切利他事得無等勝能。云何於世間中見有眾生遭重苦難。由菩薩見彼眾生有業能感苦報障勝樂果故。由菩薩見如此若施彼樂具則障其生善。由菩薩見彼無樂具能現前厭惡生死。由菩薩見若施彼樂具則是生長一切惡法因緣。由菩薩見若施彼樂具則是逼害余無量眾生因緣。是故菩薩不無如此能。世間亦有如此眾生顯現。此中說偈。
見業障礙善 厭現及惡增 害他彼眾生 不感菩薩施
攝大乘論學果寂滅勝相第九
如此已說依慧學差別。云何應知寂滅差別。諸菩薩惑滅即是無住處涅槃此相云何。舍離惑與不捨離生死。二所依止轉依為相。此中生死是依他性。不凈品一分為體。涅槃是依他性。凈品一分為體本依者是具凈不凈品二分依他性。轉依者對治起時此依他性。由不凈品分永改本性。由凈品分永成本性。此轉依若略說有六種轉。一
【現代漢語翻譯】 現代漢語譯本：由於不分別陰等諸法門，以及分別陰等諸法門，菩薩能夠通過非一分的差別，通達二空（人空和法空）的真如（事物的真實本性）。因為證入了所知的一切相，所以能夠依止一切眾生，利益他們。由於不住于生死，又不住于涅槃，所以能夠安住于無住處涅槃。由於恒常利益眾生，所以不會墮入無餘涅槃的斷滅邊際。由於沒有比這更高的境界，所以實際上沒有其他乘能夠勝過它。這裡用偈頌來說明： 『由智五勝異，依大悲修福，世出世富樂，說此不為遠。』 如果菩薩在世間確實存在，也是可以理解的。如果菩薩如此依戒、定、慧學習，積累功德，就應該達到十種自在。在一切利益他人的事情上，獲得無與倫比的殊勝能力。為什麼菩薩在世間會看到有眾生遭受深重的苦難呢？因為菩薩看到那些眾生有業力能夠感召苦報，障礙殊勝的快樂果報。因為菩薩看到，如果施予他們快樂的器具，就會障礙他們生起善念。因為菩薩看到，他們沒有快樂的器具，才能現前厭惡生死。因為菩薩看到，如果施予他們快樂的器具，就會增長一切惡法的因緣。因為菩薩看到，如果施予他們快樂的器具，就會逼害其餘無量眾生的因緣。所以菩薩不是沒有能力這樣做，而是世間也有這樣的眾生顯現。這裡用偈頌來說明： 『見業障礙善，厭現及惡增，害他彼眾生，不感菩薩施。』 《攝大乘論》學果寂滅勝相第九 如此已經說了依慧學習的差別。應該如何瞭解寂滅的差別呢？諸菩薩的惑滅就是無住處涅槃，這體相是什麼樣的呢？以舍離惑和不捨離生死這二者所依止的轉依為體相。這裡，生死是依他性，以不凈品的一部分為體。涅槃是依他性，以清凈品的一部分為體。根本所依是具有清凈和不凈品兩部分的依他性。轉依是指對治生起時，這個依他性，由於不凈品的部分永遠改變了本性，由於清凈品的部分永遠成就了本性。這個轉依如果簡略地說，有六種轉變。一
【English Translation】 English version: Because of not differentiating the Dharma gates such as the Skandhas (aggregates of existence), and because of differentiating the Dharma gates such as the Skandhas, Bodhisattvas are able to, through the non-one-sided difference, penetrate the Suchness (true nature of things) of the two emptinesses (emptiness of self and emptiness of phenomena). Because they have entered into the aspect of all that is knowable, they are able to rely on all sentient beings and benefit them. Because they do not dwell in Samsara (cycle of birth and death) and do not dwell in Nirvana (liberation), they are able to abide in Non-Abiding Nirvana. Because they constantly benefit sentient beings, they will not fall into the extreme of annihilation in Nirvana without remainder. Because there is no higher state than this, in reality, no other vehicle can surpass it. Here is a verse to illustrate: 'Through wisdom's five superior differences, relying on great compassion, cultivating blessings, worldly and transcendental wealth and happiness, speaking of this is not far off.' If Bodhisattvas truly exist in the world, it is understandable. If Bodhisattvas learn in this way, relying on morality (Śīla), concentration (Samādhi), and wisdom (Prajñā), accumulating merits, they should attain the ten kinds of mastery. In all matters of benefiting others, they attain unparalleled superior abilities. Why do Bodhisattvas see sentient beings in the world suffering from deep hardships? Because Bodhisattvas see that those sentient beings have karma (action) that can bring about suffering as a result, obstructing the superior fruits of happiness. Because Bodhisattvas see that if they give them instruments of happiness, it will obstruct the arising of good thoughts in them. Because Bodhisattvas see that without instruments of happiness, they can presently develop aversion to birth and death. Because Bodhisattvas see that if they give them instruments of happiness, it will increase the causes and conditions for all evil dharmas (teachings). Because Bodhisattvas see that if they give them instruments of happiness, it will oppress and harm countless other sentient beings. Therefore, it is not that Bodhisattvas are incapable of doing so, but that there are such sentient beings manifesting in the world. Here is a verse to illustrate: 'Seeing karma obstructing goodness, aversion to the present and increase of evil, harming other sentient beings, they do not receive the Bodhisattva's giving.' 《Compendium of the Mahāyāna》, Ninth Chapter: Superior Aspects of the Result of Learning and Quiescence Thus, the differences in learning based on wisdom have been explained. How should one understand the differences in quiescence? The extinction of afflictions (Kleshas) of all Bodhisattvas is Non-Abiding Nirvana. What is its aspect? It has the aspect of transformation of the basis (Āśraya-parāvṛtti) that relies on both abandoning afflictions and not abandoning Samsara. Here, Samsara is dependent nature (Paratantra), with a portion of the impure aspect as its essence. Nirvana is dependent nature, with a portion of the pure aspect as its essence. The fundamental basis is the dependent nature with both pure and impure aspects. Transformation of the basis refers to when the antidote arises, this dependent nature, due to the impure aspect, permanently changes its nature, and due to the pure aspect, permanently establishes its nature. This transformation of the basis, briefly speaking, has six kinds of transformations. One
益力損能轉。由隨信樂位住聞熏習力故。由煩惱有羞行慚弱行。或永不行故。二通達轉。謂已登地諸菩薩。由真實虛妄顯現為能故。此轉從初地至六地。三修習轉。由未離障人是一切相不顯現真實顯現依故。此轉從七地至十地。四果圓滿轉。由已離障人一切相不顯現清凈真如顯現至得一切相自在依故。五下劣轉。由聲聞通達人無我故。由一向背生死為永舍離生死故。六廣大轉。由菩薩通達法無我故。于中觀寂靜功德故。為舍不捨故。若菩薩在下劣轉位有何過失。不觀眾生利益事故。遠離菩薩法。與下乘人同得解脫此為過失。諸菩薩若在廣大轉位有何功德。于生死法中由自轉依為依故。得諸自在於一切道中能現一切身。於世間富樂及於三乘。由種種教化方便勝能能安立彼于正教。是廣大轉功德。此中說偈。
于凡夫覆真 于彼顯虛妄 于菩薩一向 舍虛顯真實 不顯現顯現 虛妄及真實 是菩薩轉依 解脫如意故 于生死涅槃 若智起等等 生死即涅槃 二無此彼故 是故於生死 非舍非非舍 于涅槃亦爾 無得無不得
攝大乘論智差別勝相第十
如此已說寂滅差別。云何應知智差別。由佛三身。應知智差別。一自性身。二受用身。三變化身。此中自性身者。是諸如來
【現代漢語翻譯】 現代漢語譯本 益力損能轉：由隨順信樂位（suí shùn xìn lè wèi，指隨順信樂的階段）住聞熏習力（zhù wén xūn xí lì，指安住于聽聞熏習的力量）的緣故，由煩惱而有羞愧的行為，慚愧而有軟弱的行為，或者永遠沒有這些行為的緣故。 二、通達轉：指已經登上菩薩地的諸位菩薩，由於真實和虛妄顯現為能力的緣故。這種轉變從初地（chū dì）到六地（liù dì）。 三、修習轉：由於沒有遠離障礙的人，一切相（yī qiè xiàng，指一切現象）不顯現，真實顯現作為所依的緣故。這種轉變從七地（qī dì）到十地（shí dì）。 四、果圓滿轉：由於已經遠離障礙的人，一切相不顯現，清凈真如（qīng jìng zhēn rú，指清凈的真如本性）顯現，直至獲得一切相自在（yī qiè xiàng zì zài，指對一切現象的自在）作為所依的緣故。 五、下劣轉：由於聲聞（shēng wén，指聽聞佛陀教法的修行者）通達人無我（rén wú wǒ，指沒有永恒不變的自我）的緣故，由於一味背離生死，爲了永遠舍離生死的緣故。 六、廣大轉：由於菩薩（pú sà，指立志成佛的修行者）通達法無我（fǎ wú wǒ，指一切事物沒有永恒不變的自性）的緣故，于中觀（zhōng guān，指中觀學說）寂靜的功德的緣故，爲了捨棄不捨棄的緣故。 如果菩薩處在下劣轉位，有什麼過失？不關注眾生的利益，遠離菩薩法，與小乘（xiǎo shèng，指聲聞乘和緣覺乘）人一同獲得解脫，這就是過失。 諸位菩薩如果處在廣大轉位，有什麼功德？在生死法中，由於自轉依（zì zhuǎn yī，指自身轉變的所依）作為所依的緣故，獲得各種自在，在一切道中能夠顯現一切身，在世間的富樂以及三乘（sān shèng，指聲聞乘、緣覺乘和菩薩乘）中，通過種種教化方便的殊勝能力，能夠安立他們于正教（zhèng jiào，指正確的教法）。這就是廣大轉的功德。 其中說到偈頌： 于凡夫覆真，于彼顯虛妄；于菩薩一向，舍虛顯真實。 不顯現顯現，虛妄及真實；是菩薩轉依，解脫如意故。 于生死涅槃，若智起等等；生死即涅槃，二無此彼故。 是故於生死，非舍非非舍；于涅槃亦爾，無得無不得。 《攝大乘論·智差別勝相第十》 如此已經說了寂滅的差別。應當如何瞭解智慧的差別？由佛的三身（sān shēn，指法身、報身、應身），應當瞭解智慧的差別。一、自性身（zì xìng shēn，指法身），二、受用身（shòu yòng shēn，指報身），三、變化身（biàn huà shēn，指應身）。其中自性身，是諸如來（zhū rú lái，指諸佛）……
【English Translation】 English version 'Ikṣaṇakṣaṇika-pariṇāma (益力損能轉, Transformation from moment to moment). Because of the power of habituation through hearing while abiding in the position of following faith and joy (隨順信樂位, suí shùn xìn lè wèi), because of having shameful conduct and weak conduct due to afflictions, or because of never having these conducts. 2. 'Abhisamaya-pariṇāma (通達轉, Transformation of Understanding). This refers to Bodhisattvas (菩薩, pú sà) who have already ascended the Bhūmis (地, dì, stages of the Bodhisattva path), because of the manifestation of reality and illusion as ability. This transformation is from the first Bhūmi (初地, chū dì) to the sixth Bhūmi (六地, liù dì). 3. 'Abhyāsa-pariṇāma (修習轉, Transformation of Cultivation). Because for those who have not abandoned the obscurations, all characteristics (相, xiàng, all phenomena) do not manifest, and reality manifests as the basis. This transformation is from the seventh Bhūmi (七地, qī dì) to the tenth Bhūmi (十地, shí dì). 4. 'Phala-paripūrṇa-pariṇāma (果圓滿轉, Transformation of the Perfection of Fruition). Because for those who have abandoned the obscurations, all characteristics do not manifest, and pure Suchness (真如, zhēn rú, the true nature of reality) manifests until obtaining mastery over all characteristics (一切相自在, yī qiè xiàng zì zài) as the basis. 5. 'Hīna-pariṇāma (下劣轉, Inferior Transformation). Because Śrāvakas (聲聞, shēng wén, Hearers, disciples who attain liberation by hearing the Buddha's teachings) understand the absence of self in persons (人無我, rén wú wǒ), because they turn away from Saṃsāra (生死, shēng sǐ, cycle of birth and death) in one direction, in order to abandon Saṃsāra forever. 6. 'Vipula-pariṇāma (廣大轉, Vast Transformation). Because Bodhisattvas understand the absence of self in phenomena (法無我, fǎ wú wǒ), because of the merit of quiescence in the Middle Way (中觀, zhōng guān), because of abandoning and not abandoning. If a Bodhisattva is in the inferior transformation, what is the fault? Not attending to the benefit of sentient beings, being far from the Bodhisattva Dharma, and attaining liberation together with those of the Hīnayāna (小乘, xiǎo shèng, the 'smaller vehicle', referring to the Śrāvakayāna and Pratyekabuddhayāna), this is the fault. If Bodhisattvas are in the vast transformation, what is the merit? In the Dharma of Saṃsāra, because of relying on self-transformation (自轉依, zì zhuǎn yī) as the basis, obtaining all kinds of mastery, being able to manifest all kinds of bodies in all paths, and being able to establish them in the correct teaching (正教, zhèng jiào) through various skillful means of teaching in worldly wealth and happiness and in the Three Vehicles (三乘, sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This is the merit of the vast transformation. Here it says in verse: 'For ordinary beings, it covers the truth; for them, it manifests illusion. For Bodhisattvas, in one direction, it abandons illusion and manifests reality. Not manifesting and manifesting, illusion and reality; this is the Bodhisattva's transformation, because of liberation as desired. In Saṃsāra and Nirvāṇa (涅槃, niè pán, liberation), if wisdom arises equally; Saṃsāra is Nirvāṇa, the two have no 'this' or 'that'. Therefore, in Saṃsāra, it is neither abandoning nor not abandoning; it is the same in Nirvāṇa, without obtaining or not obtaining.' 'Mahāyānasaṃgraha, Chapter Ten: Superior Aspects of the Differentiation of Wisdom' Thus, the differentiation of quiescence has been explained. How should the differentiation of wisdom be known? The differentiation of wisdom should be known through the Three Bodies (三身, sān shēn, Trikaya) of the Buddha. 1. Svābhāvikakāya (自性身, zì xìng shēn, Essence Body), 2. Sāṃbhogikakāya (受用身, shòu yòng shēn, Enjoyment Body), 3. Nirmāṇakāya (變化身, biàn huà shēn, Emanation Body). Among these, the Svābhāvikakāya is the Thus-Gone Ones (如來, rú lái, Tathāgata)...
法身。於一切法自在依止故。受用身者。諸佛種種土。及大人集輪依止所顯現。此以法身為依止。諸佛土清凈。大乘法受樂受用因故。變化身者。以法身為依止。從住兜率陀天及退。受生受學受欲塵。出家往外道所修苦行。得無上菩提轉法輪。大般涅槃等事所顯現故。諸佛如來所有法身其相云何。若略說其相應知有五種。此中說郁陀那偈。
相證得自在 依止及攝持 差別德甚深 念業明佛身
五相者。一法身轉依為相。一切障及不凈品分。依他性滅已解脫一切障。於一切法得自在。為能清凈性分依他性轉依為相故。二白凈法為相。由六度圓滿。於法身至得十種自在勝能為相故。何者為十。一命自在。二心自在。三財物自在。此三由施度圓滿得成。四業自在。五生自在。此二由戒度圓滿得成。六慾樂自在。由忍度圓滿得成。七愿自在。由精進度圓滿得成。八通慧自在。此五通所攝。由定度圓滿得成。九智自在。十法自在。此二由般若波羅蜜圓滿得成。三無二為相。由無有無二相故。一切法無所有空相不無為相故。複次有為無為無二為相。非惑業集所生故。由得自在能顯有為相故。複次一異無二為相。諸佛如來依止不異故。由無量依止能證此故。此中說偈。
我執不有故 于中無依別 如前多
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya，諸佛所證的真如法性之身）。因為在一切法中自在依止的緣故。受用身（Sambhogakaya，諸佛因受用而顯現的報身）。是諸佛種種凈土，以及大菩薩眾集會輪圍繞所依止而顯現的。這是以法身為依止。諸佛的凈土是清凈的，因為大乘佛法受用安樂的緣故。變化身（Nirmanakaya，諸佛為度化眾生而顯現的化身）。是以法身為依止。從安住于兜率陀天（Tushita Heaven），以及從兜率陀天退下。受生、受學、受用五欲塵。出家，前往外道處所修行苦行。證得無上菩提，轉法輪（Dharmachakra，佛陀所說的教法）。大般涅槃等等事蹟所顯現的緣故。諸佛如來所有的法身，它的相是什麼樣的呢？如果簡略地說，應當知道有五種相。這裡用郁陀那偈（Udana，總結性的偈頌）來說明： 相、證得、自在，依止及攝持，差別、德、甚深，念、業明佛身。 五相是：一、法身轉依為相。一切障礙以及不凈的品類，依他性（Paratantra，依緣而起的性質）滅除，已經解脫一切障礙。於一切法得到自在。爲了能夠清凈自性分，依他性轉依為相的緣故。二、白凈法為相。由於六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）圓滿，對於法身證得十種自在殊勝的能力為相的緣故。哪十種呢？一、命自在。二、心自在。三、財物自在。這三種由佈施度圓滿而成就。四、業自在。五、生自在。這兩種由持戒度圓滿而成就。六、欲樂自在。由忍辱度圓滿而成就。七、愿自在。由精進度圓滿而成就。八、通慧自在。這五種神通所攝。由禪定度圓滿而成就。九、智自在。十、法自在。這兩種由般若波羅蜜（Prajnaparamita，般若智慧的圓滿）圓滿而成就。三、無二為相。由於沒有有和無二者的相的緣故。一切法無所有，空相不是沒有作為的相的緣故。再次，有為法和無為法無二為相。不是由迷惑、業力、積聚所生的緣故。由於得到自在，能夠顯現有為法的相的緣故。再次，一和異無二為相。諸佛如來依止不相異的緣故。由於無量的依止能夠證得這個的緣故。這裡用偈頌來說明： 我執不有故，于中無依別，如前多
【English Translation】 English version: Dharmakaya (The body of the Dharma, the true nature of reality realized by all Buddhas). Because it is the basis of freedom and reliance in all dharmas. Sambhogakaya (The enjoyment body, the reward body manifested by Buddhas through enjoyment). It is manifested by the various pure lands of the Buddhas and the assembly of great Bodhisattvas. This relies on the Dharmakaya. The pure lands of the Buddhas are pure because of the enjoyment of the Mahayana Dharma. Nirmanakaya (The emanation body, the body manifested by Buddhas to liberate sentient beings). It relies on the Dharmakaya. From residing in Tushita Heaven, and descending from Tushita Heaven. Taking birth, learning, enjoying the five desires. Renouncing the world, going to the places of non-Buddhists to practice asceticism. Attaining unsurpassed Bodhi, turning the Wheel of Dharma (Dharmachakra, the teachings of the Buddha). The manifestation of events such as the Great Parinirvana. What is the nature of the Dharmakaya of all Buddhas and Tathagatas? If briefly stated, it should be known that there are five aspects. Here, the Udana (Udana, summarizing verses) is used to explain: Aspect, attainment, freedom, reliance and support, difference, virtue, profound, mindfulness, karma, illuminate the Buddha's body. The five aspects are: First, the Dharmakaya's transformation of the basis is the aspect. All obstacles and impure categories, the dependent nature (Paratantra, the nature of arising from conditions) is extinguished, and all obstacles have been liberated. One attains freedom in all dharmas. In order to purify the nature of self, the transformation of the dependent nature is the aspect. Second, the aspect of pure and white dharmas. Due to the perfection of the six perfections (Paramita, generosity, discipline, patience, diligence, meditation, wisdom), the attainment of ten kinds of freedom and superior abilities in the Dharmakaya is the aspect. What are the ten? First, freedom of life. Second, freedom of mind. Third, freedom of wealth. These three are accomplished by the perfection of generosity. Fourth, freedom of karma. Fifth, freedom of birth. These two are accomplished by the perfection of discipline. Sixth, freedom of desire. Accomplished by the perfection of patience. Seventh, freedom of vows. Accomplished by the perfection of diligence. Eighth, freedom of supernatural wisdom. These five are included in the supernatural powers. Accomplished by the perfection of meditation. Ninth, freedom of wisdom. Tenth, freedom of Dharma. These two are accomplished by the perfection of Prajnaparamita (Prajnaparamita, the perfection of wisdom). Third, the aspect of non-duality. Because there is no aspect of existence and non-existence. All dharmas are empty, and the aspect of emptiness is not the aspect of non-action. Furthermore, the aspect of non-duality between conditioned and unconditioned dharmas. Because it is not born from delusion, karma, and accumulation. Because one has attained freedom, one can manifest the aspect of conditioned dharmas. Furthermore, the aspect of non-duality between one and different. Because the reliance of all Buddhas and Tathagatas is not different. Because countless reliances can prove this. Here is a verse to explain: Because there is no self-grasping, there is no reliance or difference in it, as before, many.
依證 假名說不一 性行異非虛 圓滿無初故 不一無異故 不多依真如
四常住為相。真如清凈相故。昔愿引通最為極故。應作正事未究竟故。五不可思議為相。是真如清凈自證智所知故。無譬喻故。非覺觀行處故。
複次此法身證得云何。是觸從初所得。由緣相雜大乘法為境。無分別智無分別后所得智五相修成熟修習。於一切地善集資糧。能破微細難破障故。金剛譬三摩提。即此三摩提后滅離一切障故。是時由依止轉成證得。應知此法身有幾自在於中得自在。若略說有五自在於中得自在。一凈土顯示自身相好無邊音不可見頂自在。由轉色陰依故。二無失無量大安樂住自在。由轉受陰依故。三具足一切名字文句聚等中正說自在。由轉想陰執相差別依故。四變化改易引攝大集牽白凈品自在。由轉行陰依故。五顯了平等回觀作事智自在。由轉識陰依故。
此法身應知為幾法依止。若略說唯三。諸佛如來種種住處依止故。此中說偈。
諸佛如來受五喜 皆因證得自界故 二乘無喜由不證 求喜要須證佛界 由能無量作事立 由法美味欲得成 得喜最勝無有失 諸佛恒見四無盡
種種受用身依止。為成熟諸菩薩善根故。種種化身依止。為多成熟聲聞獨覺善根故。有幾
【現代漢語翻譯】 現代漢語譯本 依證（依據） 假名說不一 性行異非虛（自性與行為的差異並非虛假），圓滿無初故（因為圓滿沒有初始）。 不一無異故（並非不一，也並非無異），不多依真如（不多不少，依于真如）。
四常住為相（以四種常住作為特徵）。真如清凈相故（因為真如具有清凈的體性）。昔愿引通最為極故（因為過去所發的誓願引導通達最為究竟）。應作正事未究竟故（因為應當做的真正事業尚未究竟）。五不可思議為相（以五種不可思議作為特徵）。是真如清凈自證智所知故（因為這是真如清凈自證的智慧所能了知的）。無譬喻故（因為沒有可以比喻的事物）。非覺觀行處故（因為不是通過感覺和觀察能夠到達的境界）。
複次，此法身證得云何（再次，這法身是如何證得的）？是觸從初所得（是從最初的接觸中獲得的）。由緣相雜大乘法為境（以因緣相互交雜的大乘佛法為境界）。無分別智無分別后所得智五相修成熟修習（通過無分別智和無分別后所得智這五種相的修習，使其成熟）。於一切地善集資糧（在一切菩薩的階位上，善於積累成佛的資糧）。能破微細難破障故（因為能夠破除微細難以破除的障礙）。金剛譬三摩提（如同金剛一般的比喻，即三摩地）。即此三摩提后滅離一切障故（即在這種三摩地之後，滅除並遠離一切障礙）。是時由依止轉成證得（這時，通過依止和轉變而證得）。應知此法身有幾自在於中得自在（應當知道，這法身有幾種自在可以在其中獲得自在）？若略說有五自在於中得自在（如果簡略地說，有五種自在可以在其中獲得自在）。一凈土顯示自身相好無邊音不可見頂自在（在清凈的佛土中，顯示自身相好、無邊的音聲和不可見的頂相的自在）。由轉色陰依故（通過轉變色蘊而依止）。二無失無量大安樂住自在（無有缺失、無量廣大的安樂住的自在）。由轉受陰依故（通過轉變受蘊而依止）。三具足一切名字文句聚等中正說自在（在具足一切名字、文句、聚集等等之中，正確解說的自在）。由轉想陰執相差別依故（通過轉變想蘊的執相差別而依止）。四變化改易引攝大集牽白凈品自在（變化、改變、引導、攝受大眾，牽引清凈之品的自在）。由轉行陰依故（通過轉變行蘊而依止）。五顯了平等回觀作事智自在（顯現了平等，回觀並作出事業的智慧自在）。由轉識陰依故（通過轉變識蘊而依止）。
此法身應知為幾法依止（這法身應當知道是依止於幾種法）？若略說唯三（如果簡略地說，只有三種）。諸佛如來種種住處依止故（因為諸佛如來種種的住處都依止於此）。此中說偈（這裡用偈頌來說明）。
諸佛如來受五喜（諸佛如來享受五種喜悅），皆因證得自界故（都是因為證得了自己的境界）。 二乘無喜由不證（聲聞和緣覺沒有喜悅，因為沒有證得），求喜要須證佛界（想要獲得喜悅，必須要證得佛的境界）。 由能無量作事立（因為能夠無量地建立事業），由法美味欲得成（因為佛法的美味才能使願望達成）。 得喜最勝無有失（獲得的喜悅最為殊勝，沒有缺失），諸佛恒見四無盡（諸佛恒常見到四種無盡）。
種種受用身依止（種種受用身的依止）。為成熟諸菩薩善根故（爲了成熟諸位菩薩的善根）。種種化身依止（種種化身的依止）。為多成熟聲聞獨覺善根故（爲了更多地成熟聲聞和獨覺的善根）。有幾（有幾種）？
【English Translation】 English version Depending on evidence, names are spoken of as neither one nor different. The differences in nature and conduct are not false, because of completeness without beginning. Neither one nor different, because of not being one or different; not many, relying on Suchness (真如, True Thusness).
Four constant abidings are taken as characteristics. Because Suchness is of a pure nature. Because past vows lead to the most extreme thorough understanding. Because the proper actions to be done are not yet completed. Five inconceivable aspects are taken as characteristics. Because it is known by the pure self-realized wisdom of Suchness. Because there are no analogies. Because it is not a place for perception and contemplation.
Furthermore, how is this Dharmakaya (法身, Dharma Body) attained? It is attained from the very beginning through contact. Because the Great Vehicle Dharma (大乘法, Mahayana Dharma) is the object, with mixed conditions. Through the cultivation and maturation of the five aspects of non-discriminating wisdom (無分別智, non-discriminating wisdom) and wisdom attained after non-discrimination (無分別后所得智, wisdom attained after non-discrimination). By diligently accumulating merits in all stages (地, Bhumi). Because it can break subtle and difficult-to-break obstacles. The diamond-like Samadhi (三摩提, concentration). That is, after this Samadhi, all obstacles are extinguished and removed. At that time, it is attained through reliance and transformation. It should be known how many freedoms are attained within this Dharmakaya. If briefly stated, there are five freedoms attained within it. First, the freedom to display one's own excellent form, boundless sound, and invisible crown in the pure land (凈土, Pure Land). Because of the transformation of the form aggregate (色陰, rupa-skandha). Second, the freedom to abide in unfailing, immeasurable great bliss. Because of the transformation of the feeling aggregate (受陰, vedana-skandha). Third, the freedom to correctly explain in the midst of all names, phrases, and collections. Because of the transformation of the discrimination of characteristics of the thought aggregate (想陰, samjna-skandha). Fourth, the freedom to transform, alter, guide, gather great assemblies, and lead pure qualities. Because of the transformation of the volition aggregate (行陰, samskara-skandha). Fifth, the freedom of wisdom to clearly and equally reflect and act. Because of the transformation of the consciousness aggregate (識陰, vijnana-skandha).
It should be known upon how many dharmas this Dharmakaya relies. If briefly stated, only three. Because all the dwelling places of the Buddhas and Tathagatas (如來, Thus Come One) rely on it. Here, a verse is spoken.
All Buddhas and Tathagatas enjoy five joys, all because they have attained their own realm. The two vehicles (二乘, Two Vehicles) have no joy because they have not attained it; to seek joy, one must attain the realm of the Buddha. Because they can establish limitless actions, because the flavor of the Dharma allows desires to be fulfilled. Attaining joy is most supreme and without loss; all Buddhas constantly see the four inexhaustibles.
Relying on various enjoyment bodies. In order to mature the good roots of all Bodhisattvas (菩薩, Bodhisattva). Relying on various transformation bodies. In order to further mature the good roots of Sravakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Realizers). How many?
種佛法應知攝此法身。若略說有六種。一清凈類法。由轉阿黎耶識依故。由證得法身故。二果報類法。由轉有色根依故。由證得果報勝智故三住類法。由轉受行欲塵依故。由無量智慧住故。四自在類法。由轉種種業等攝自在依故。由於一切十方世界無閡六通智自在故。五言說類法。由轉一切見聞覺知言說依故。由能飽滿一切眾生心正說智自在故。六拔濟類法。由轉一切災橫過失拔濟意依故。由一切眾生災橫過失拔濟智自在故。如此六種類法所攝諸佛如來法身。應知諸佛法身為可說有差別。為無差別。由依止意用業無異故。應知無差別。由無量正覺等事故。應知有差別。如法身受用身亦爾。由依止業不異故。應知無差別。不由依止差別故無差別。無量依止轉依故。變化身應知如受用身。此法身應知與幾種功德相應與最清凈四無量相應。與八解脫八制入十一切入。無諍三摩提愿智四無閡解六通慧。三十二大人相八十小相。四種一切相清凈十力四無畏。四無護三念處。拔除習氣無忘失法大悲十八不共法。一切相最勝智等諸法相應。此中說偈。
于眾生大悲 離諸結縛意 不離眾生意 利樂意頂禮 解脫一切障 降伏世智者 應知智遍滿 心解脫頂禮 諸眾生無餘 能滅一切惑 害惑有染污 常憐
【現代漢語翻譯】 現代漢語譯本： 爲了理解佛法，應當了解法身（Dharmakaya，佛的法性之身）包含的這些法。簡略來說，有六種：第一是清凈類法，這是由於轉化阿黎耶識（Alaya-vijñana，藏識）作為所依，從而證得法身。第二是果報類法，這是由於轉化有色根（物質感官）作為所依，從而證得果報殊勝智慧。第三是住類法，這是由於轉化受、行、欲塵作為所依，從而安住于無量智慧之中。第四是自在類法，這是由於轉化種種業等所攝的自在作為所依，從而在一切十方世界中，擁有無礙的六神通智慧的自在。第五是言說類法，這是由於轉化一切見聞覺知言說作為所依，從而能夠以正說智慧滿足一切眾生的心。第六是拔濟類法，這是由於轉化一切災橫過失的拔濟之意作為所依，從而以智慧自在拔濟一切眾生的災橫過失。 這六種類法所包含的諸佛如來法身，應當瞭解諸佛的法身是可以說有差別，還是沒有差別？由於所依止的意、作用、業沒有差異，應當瞭解是沒有差別的。由於無量正覺等事，應當瞭解是有差別的。如同法身和受用身（Sambhogakaya，佛的報身）一樣，由於所依止的業沒有差異，應當瞭解是沒有差別的。不是由於所依止的差別而沒有差別，而是由於無量所依止的轉依。化身（Nirmanakaya，佛的化身）應當瞭解如同受用身。 這法身應當瞭解與幾種功德相應？與最清凈的四無量心（慈、悲、喜、舍）相應，與八解脫、八勝處、十一切處、無諍三摩提（Arana Samadhi，無諍定）、愿智、四無礙解（四無礙辯）、六神通、三十二大丈夫相、八十隨形好、四種一切相清凈、十力、四無畏、四無護、三念處、拔除習氣、無忘失法、大悲、十八不共法、一切相最勝智等諸法相應。其中有偈頌說： 對於眾生有大悲心，遠離一切結縛之意，不離眾生的意念，爲了利益安樂眾生，我頂禮。 解脫一切障礙，降伏世間智慧者，應當瞭解智慧遍滿一切處，心解脫者，我頂禮。 對於諸眾生沒有剩餘的煩惱，能夠滅除一切迷惑，有害於迷惑的有染污，常懷憐憫之心。
【English Translation】 English version: To understand the Buddhadharma, one should know that the Dharmakaya (the body of the Dharma, the body of the Buddha's Dharma-nature) encompasses these dharmas. Briefly speaking, there are six types: First is the dharma of purity, which is due to the transformation of Alaya-vijñana (store consciousness) as the basis, thereby attaining the Dharmakaya. Second is the dharma of retribution, which is due to the transformation of the colored roots (material senses) as the basis, thereby attaining the supreme wisdom of retribution. Third is the dharma of abiding, which is due to the transformation of sensation, volition, and desire-dust as the basis, thereby abiding in immeasurable wisdom. Fourth is the dharma of sovereignty, which is due to the transformation of the sovereignty encompassed by various karmas as the basis, thereby possessing unobstructed wisdom of the six supernormal powers in all the ten directions of the world. Fifth is the dharma of speech, which is due to the transformation of all seeing, hearing, perceiving, and knowing speech as the basis, thereby being able to satisfy the minds of all sentient beings with the wisdom of righteous speech. Sixth is the dharma of deliverance, which is due to the transformation of the intention to deliver from all disasters and faults as the basis, thereby delivering all sentient beings from disasters and faults with the wisdom of sovereignty. Regarding the Dharmakaya of the Buddhas and Tathagatas encompassed by these six types of dharmas, should it be understood that the Dharmakayas of the Buddhas can be said to have differences, or are they without differences? Since the intention, function, and karma that are relied upon have no differences, it should be understood that there are no differences. Due to the immeasurable perfect enlightenment and other matters, it should be understood that there are differences. Just like the Dharmakaya and the Sambhogakaya (the body of enjoyment, the reward body of the Buddha), since the karma that is relied upon has no differences, it should be understood that there are no differences. It is not due to the differences in what is relied upon that there are no differences, but rather due to the transformation of immeasurable things that are relied upon. The Nirmanakaya (the body of transformation, the manifested body of the Buddha) should be understood as being like the Sambhogakaya. With what kinds of merits should this Dharmakaya be understood to be associated? It is associated with the most pure Four Immeasurables (loving-kindness, compassion, joy, and equanimity), the Eight Liberations, the Eight Victorious Conditions, the Ten All-Encompassing Bases, Arana Samadhi (the Samadhi of Non-Contention), Wish-fulfilling Wisdom, the Four Unobstructed Eloquences (Four Unimpeded Understandings), the Six Supernormal Powers, the Thirty-two Major Marks of a Great Man, the Eighty Minor Marks, the Four Kinds of Purity of All Aspects, the Ten Powers, the Four Fearlessnesses, the Four Protections, the Three Establishments of Mindfulness, the Eradication of Habitual Tendencies, Non-Forgetfulness of Dharma, Great Compassion, the Eighteen Unshared Dharmas, the All-Aspects Supreme Wisdom, and other such dharmas. Among them, there is a verse that says: For sentient beings, having great compassion, being apart from the intention of all bonds, not departing from the thoughts of sentient beings, for the benefit and happiness of sentient beings, I prostrate. Liberating all obstacles, subduing those with worldly wisdom, it should be known that wisdom pervades everywhere, to the one liberated in mind, I prostrate. For all sentient beings without remaining afflictions, able to extinguish all delusions, harmful to delusions are defilements, always cherishing compassion.
愍頂禮 無功用無著 無礙恒寂靜 一切眾生難 能釋我頂禮 于依及能依 應說言及智 于能說無礙 說者我頂禮 故隨彼類音 行往還出離 證知諸眾生 正教我頂禮 諸眾生見尊 信敬調勝士 由他見能生 凈心我頂禮 攝受住及舍 變化及改性 得定智自在 世尊我頂禮 方便歸依凈 于中障眾生 于大乘出離 摧魔我頂禮 智滅及出離 障事能顯說 于自他兩利 降邪我頂禮 無制無過失 無染濁無住 于諸法無動 無戲論頂禮 于眾伏他說 二惑所遠離 無護無忘失 攝眾我頂禮 于利益他事 尊不過待時 所作恒無虛 無迷我頂禮 於一切行住 無非圓智事 遍知一切世 實體我頂禮 日夜六時觀 一切界眾生 與大悲相應 利樂意我禮 由行及由得 由智及由事 於一切二乘 無等我頂禮 由三身尊至 具相無上覺 一切法他疑 能除我頂禮 無系無過失 無粗濁無住 于諸法無動 無戲論頂禮
諸佛法身不但恒與如此等功德相應。復與余功德相應。謂自性因果業相應。行事功德相應。是故應知諸佛法身有無上功德。此中說偈。
尊成就真如 修諸地出
【現代漢語翻譯】 現代漢語譯本 愍（mǐn）：以恭敬心頂禮。 無功用無著：不需刻意作為，沒有執著； 無礙恒寂靜：沒有阻礙，永遠寂靜。 一切眾生難：對於一切難以度化的眾生， 能釋我頂禮：您能解脫他們，我向您頂禮。 于依及能依：對於所依和能依（指現象和本質）， 應說言及智：您能恰當地講述言語和智慧。 于能說無礙：對於能說之法沒有障礙， 說者我頂禮：向說法者我頂禮。 故隨彼類音：因此，您隨順眾生的語言， 行往還出離：在輪迴中行走、往來、出離。 證知諸眾生：證悟並瞭解所有眾生， 正教我頂禮：向宣說正教的您我頂禮。 諸眾生見尊：眾生見到您， 信敬調勝士：生起信心和敬意，調伏自己，成為殊勝之人。 由他見能生：通過他人的見解也能生起， 凈心我頂禮：清凈的心，我向您頂禮。 攝受住及舍：攝受、安住和捨棄， 變化及改性：變化和改變性質。 得定智自在：獲得禪定智慧的自在， 世尊我頂禮：向世尊我頂禮。 方便歸依凈：以方便法引導眾生歸依清凈， 于中障眾生：對於那些從中設定障礙的眾生。 于大乘出離：引導他們從大乘中出離， 摧魔我頂禮：摧伏魔障，我向您頂禮。 智滅及出離：智慧、寂滅和出離， 障事能顯說：對於障礙之事能夠清楚地說明。 于自他兩利：對於自利和他利， 降邪我頂禮：降伏邪見，我向您頂禮。 無制無過失：沒有限制，沒有過失， 無染濁無住：沒有染污，沒有停滯。 于諸法無動：對於一切法沒有動搖， 無戲論頂禮：沒有虛妄的言論，我頂禮。 于眾伏他說：在眾人中降伏其他學說， 二惑所遠離：遠離兩種迷惑（煩惱障和所知障）。 無護無忘失：無需守護，不會忘失， 攝眾我頂禮：攝受眾生，我頂禮。 于利益他事：對於利益他人的事情， 尊不過待時：您不會拖延等待時機。 所作恒無虛：所做之事永遠不會落空， 無迷我頂禮：沒有迷惑，我頂禮。 於一切行住：在一切的行動和安住中， 無非圓智事：沒有不是圓滿智慧的事。 遍知一切世：普遍知曉一切世間， 實體我頂禮：向真實的您我頂禮。 日夜六時觀：日夜六時都在觀察， 一切界眾生：一切界域的眾生。 與大悲相應：與大悲心相應， 利樂意我禮：利益和快樂的意願，我向您頂禮。 由行及由得：通過修行和獲得， 由智及由事：通過智慧和事業。 於一切二乘：對於一切二乘（聲聞和緣覺）， 無等我頂禮：沒有能與您相比的，我頂禮。 由三身尊至：由於三身（法身、報身、應身）您達到， 具相無上覺：具足相好的無上覺悟。 一切法他疑：對於一切法的其他疑惑， 能除我頂禮：您能消除，我頂禮。 無系無過失：沒有束縛，沒有過失， 無粗濁無住：沒有粗糙污濁，沒有停滯。 于諸法無動：對於一切法沒有動搖， 無戲論頂禮：沒有虛妄的言論，我頂禮。 諸佛法身不但恒與如此等功德相應。復與余功德相應。謂自性因果業相應。行事功德相應。是故應知諸佛法身有無上功德。此中說偈。 諸佛的法身不僅恒常與這些功德相應，還與其他的功德相應，例如自性、因果、業力相應，以及行事功德相應。因此，應該知道諸佛的法身具有無上的功德。這裡用偈頌來說明： 尊成就真如：您成就了真如（zhēn rú）， 修諸地出：修習諸地而證悟。
【English Translation】 English version Mǐn (愍): I prostrate with reverence. Wú gōngyòng wú zhuó: Without contrived effort, without attachment; Wú ài héng jìjìng: Without hindrance, eternally tranquil. Yīqiè zhòngshēng nán: For all sentient beings who are difficult to tame, Néng shì wǒ dǐnglǐ: You are able to liberate them, I prostrate to you. Yú yī jí néng yī: Regarding the dependent and the dependence (phenomena and essence), Yīng shuō yán jí zhì: You can appropriately explain speech and wisdom. Yú néng shuō wú ài: Regarding the ability to speak the Dharma without obstruction, Shuō zhě wǒ dǐnglǐ: To the speaker, I prostrate. Gù suí bǐ lèi yīn: Therefore, you follow the languages of sentient beings, Xíng wǎng hái chūlí: Walking, coming, going, and departing in samsara. Zhèng zhī zhū zhòngshēng: Realizing and understanding all sentient beings, Zhèng jiào wǒ dǐnglǐ: To you who proclaim the true teachings, I prostrate. Zhū zhòngshēng jiàn zūn: When sentient beings see you, Xìn jìng tiáo shèngshì: Faith and reverence arise, taming themselves, becoming superior beings. Yóu tā jiàn néng shēng: Through the views of others, it can also arise, Jìng xīn wǒ dǐnglǐ: Pure mind, I prostrate to you. Shè shòu zhù jí shě: Receiving, abiding, and relinquishing, Biànhuà jí gǎi xìng: Transforming and changing nature. Dé dìng zhì zìzài: Obtaining the freedom of samadhi and wisdom, Shìzūn wǒ dǐnglǐ: To the World Honored One, I prostrate. Fāngbiàn guī yī jìng: Using skillful means to guide sentient beings to take refuge in purity, Yú zhōng zhàng zhòngshēng: For those sentient beings who create obstacles within it. Yú dàchéng chūlí: Guiding them to depart from the Mahayana, Cuī mó wǒ dǐnglǐ: Subduing the demonic obstacles, I prostrate to you. Zhì miè jí chūlí: Wisdom, cessation, and liberation, Zhàng shì néng xiǎn shuō: For the matters of obstacles, you can clearly explain. Yú zì tā liǎng lì: For the benefit of oneself and others, Xiáng xié wǒ dǐnglǐ: Subduing the heretical views, I prostrate to you. Wú zhì wú guòshī: Without restriction, without fault, Wú rǎn zhuó wú zhù: Without defilement, without stagnation. Yú zhū fǎ wú dòng: Regarding all dharmas, without wavering, Wú xìlùn dǐnglǐ: Without false speech, I prostrate. Yú zhòng fú tā shuō: Among the assembly, subduing other doctrines, Èr huò suǒ yuǎnlí: Far from the two obscurations (afflictive and cognitive). Wú hù wú wàngshī: Without needing protection, without forgetting, Shè zhòng wǒ dǐnglǐ: Gathering sentient beings, I prostrate. Yú lìyì tā shì: Regarding the matters of benefiting others, Zūn bù guò dài shí: You do not delay waiting for the opportune time. Suǒ zuò héng wú xū: What is done is never in vain, Wú mí wǒ dǐnglǐ: Without delusion, I prostrate. Yú yīqiè xíng zhù: In all actions and abidings, Wú fēi yuán zhì shì: There is nothing that is not the affair of perfect wisdom. Biàn zhī yīqiè shì: Universally knowing all worlds, Shítǐ wǒ dǐnglǐ: To the true essence, I prostrate. Rìyè liù shí guān: Day and night, six times observing, Yīqiè jiè zhòngshēng: Sentient beings of all realms. Yǔ dàbēi xiāngyìng: Corresponding with great compassion, Lìlè yì wǒ lǐ: The intention of benefit and happiness, I prostrate to you. Yóu xíng jí yóu dé: Through practice and attainment, Yóu zhì jí yóu shì: Through wisdom and activity. Yú yīqiè èr shèng: Regarding all Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), Wú děng wǒ dǐnglǐ: There is no equal to you, I prostrate. Yóu sān shēn zūn zhì: Because of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) you attain, Jù xiāng wú shàng jué: Possessing the marks of unsurpassed enlightenment. Yīqiè fǎ tā yí: For all dharmas, other doubts, Néng chú wǒ dǐnglǐ: You can eliminate, I prostrate. Wú xì wú guòshī: Without bondage, without fault, Wú cūzhuó wú zhù: Without coarseness or turbidity, without stagnation. Yú zhū fǎ wú dòng: Regarding all dharmas, without wavering, Wú xìlùn dǐnglǐ: Without false speech, I prostrate. The Dharmakāya of all Buddhas is not only constantly associated with such merits, but also with other merits, such as being associated with self-nature, cause and effect, and karma, as well as with the merits of conduct and affairs. Therefore, it should be known that the Dharmakāya of all Buddhas has unsurpassed merits. Here is a verse to explain: The Dharmakāya of all Buddhas is not only constantly associated with such merits, but also with other merits, such as being associated with self-nature, cause and effect, and karma, as well as with the merits of conduct and affairs. Therefore, it should be known that the Dharmakāya of all Buddhas has unsurpassed merits. Here is a verse to explain: Zūn chéngjiù zhēnrú: You have accomplished the Suchness (zhēn rú), Xiū zhū dì chū: Cultivating the various bhūmis and attaining enlightenment.
離 至他無等位 解脫諸眾生 無盡等功德 相應現於世 於三輪易現 難見人天等
複次如來法身甚深最甚深。此甚深云何可見此中說偈。
佛無生為生 以無住為住 作事無功用 第四食為食 不異亦無量 無數量一事 最堅不堅業 無上應三身 無一法能覺 一切無不覺 一一念無量 有不有所顯 無慾無離欲 依欲得出離 已知欲無慾 故入欲法如 諸佛過五陰 於五陰中住 與陰非一異 不捨陰涅槃 諸佛事相雜 猶如大海水 我已正應作 他事無是思 由失尊不現 如月于破器 遍滿諸世間 由法光如日 或現得正覺 或涅槃如火 此二實不有 諸佛常住故 如來於惡事 人道及惡道 于非梵行法 住第一住我 佛一切處行 亦不行一處 於一切生現 非六根境界 諸惑已滅伏 如毒咒所害 留惑至惑盡 佛證一切智 諸惑成覺分 生死為涅槃 得成大方便 故佛難思議
由此義故十二種甚深應知。謂生不住業住甚深。安立數業甚深正覺甚深。離欲甚深。陰滅甚深。成熟甚深。顯現甚深。菩提般涅槃顯現甚深。住甚深。顯自體甚深。滅惑甚深。不可思議甚深。
【現代漢語翻譯】 現代漢語譯本 遠離一切差別，他達到了無與倫比的境界，解脫了所有眾生。 他擁有無盡的功德，與這些功德相應地顯現在世間。 對於他來說，三輪（施者、受者、施物）很容易顯現，但對於人、天等眾生來說卻難以見到。
進一步說，如來的法身極其深奧，極其深奧。這甚深如何才能被理解？以下用偈頌來說明：
佛陀以無生為生，以無住為住。 做事不執著于功用，以第四禪定之食為食。 不異於一切，也無數量的限制，無數量即是一件事。 最堅固卻又不是堅固的業，無上者應化為三身（法身、報身、應身）。 沒有一種法可以覺悟，一切又無不覺悟。 每一個念頭都包含無量，有與沒有都顯現。 沒有慾望，也沒有脫離慾望，依靠慾望才能得出離。 已經知道慾望和無慾的實相，所以進入慾望的法性如如不動。 諸佛超越了五陰（色、受、想、行、識），卻又安住於五陰之中。 與五陰非一非異，不捨棄五陰而證得涅槃。 諸佛的事業和現象相互交織，猶如大海之水。 我已經正確地完成了應該做的事情，沒有其他事情需要考慮。 由於失去恭敬心，尊者（佛）無法顯現，就像月亮無法在破損的器皿中顯現一樣。 佛法遍滿所有世間，猶如太陽的光芒。 有時顯現證得正覺，有時顯現涅槃，猶如火焰熄滅。 這兩種顯現實際上都不存在，因為諸佛是常住不滅的。 如來對於惡事，人道以及惡道。 對於非清凈的行為，安住于第一義諦的我。 佛陀在一切處行走，卻也不行走于任何一處。 在一切眾生中顯現，卻不是六根（眼、耳、鼻、舌、身、意）所能觸及的境界。 所有的迷惑已經滅除和降伏，就像毒藥被咒語所消除一樣。 保留迷惑直到迷惑完全消失，佛陀證得一切智。 所有的迷惑都轉變成覺悟的成分，生死即是涅槃。 獲得成就大方便，所以佛陀的境界難以思議。
由於這個道理，應該瞭解十二種甚深。即：生與不住、業與住的甚深。安立、數量、業的甚深，正覺的甚深。離欲的甚深。五陰滅盡的甚深。成熟眾生的甚深。顯現的甚深。菩提（覺悟）和般涅槃（涅槃）顯現的甚深。安住的甚深。顯現自體的甚深。滅除迷惑的甚深。不可思議的甚深。
【English Translation】 English version Being apart from all distinctions, He attained the unparalleled state, liberating all sentient beings. He possesses endless merits, appearing in the world in accordance with these merits. For Him, the three wheels (giver, receiver, and gift) easily manifest, but for beings such as humans and devas, they are difficult to see.
Furthermore, the Dharmakaya (法身) of the Tathagata (如來) is extremely profound, most profound. How can this profundity be understood? The following verses explain:
The Buddha takes non-birth as birth, and non-abiding as abiding. Acting without attachment to results, taking the fourth Dhyana (禪定) as food. Not different from anything, yet without numerical limitation, countless is one thing. The most firm yet not firm karma, the supreme one should manifest in three bodies (Dharmakaya, Sambhogakaya (報身), Nirmanakaya (應身)). No single dharma can awaken, yet everything is not unawakened. Each thought contains immeasurable, both existence and non-existence are revealed. Without desire, yet not apart from desire, relying on desire to attain liberation. Having already known the true nature of desire and non-desire, therefore entering the Dharma-nature of desire as it is. The Buddhas transcend the five skandhas (五陰) (form, feeling, perception, volition, consciousness), yet abide within them. Neither one with nor different from the skandhas, not abandoning the skandhas to attain Nirvana (涅槃). The deeds and phenomena of the Buddhas are intertwined, like the water of the great ocean. I have correctly completed what should be done, without thinking of other matters. Due to the loss of respect, the venerable one (Buddha) cannot appear, like the moon cannot appear in a broken vessel. The Dharma pervades all worlds, like the light of the sun. Sometimes appearing to attain perfect enlightenment, sometimes appearing to enter Nirvana, like a flame extinguished. These two appearances are actually non-existent, because the Buddhas are eternally abiding. The Tathagata, regarding evil deeds, the human realm, and the evil realms. Regarding non-pure practices, abides in the 'I' of the ultimate truth. The Buddha walks everywhere, yet does not walk in any one place. Appearing in all sentient beings, yet not within the realm of the six senses (eye, ear, nose, tongue, body, mind). All delusions have been extinguished and subdued, like poison eliminated by a mantra. Retaining delusions until delusions are completely exhausted, the Buddha attains omniscience. All delusions are transformed into components of enlightenment, Samsara (生死) becomes Nirvana. Having attained great skillful means, therefore the Buddha's realm is inconceivable.
Due to this meaning, twelve kinds of profundity should be known. Namely: the profundity of birth and non-abiding, karma and abiding. The profundity of establishment, number, and karma, the profundity of perfect enlightenment. The profundity of detachment from desire. The profundity of the extinction of the five skandhas. The profundity of maturing sentient beings. The profundity of manifestation. The profundity of the manifestation of Bodhi (菩提) (enlightenment) and Parinirvana (般涅槃) (Nirvana). The profundity of abiding. The profundity of manifesting the self-nature. The profundity of extinguishing delusions. The profundity of the inconceivable.
諸菩薩緣法身憶念佛。此念緣幾相。若略說諸菩薩依法身修習唸佛有七種相。何等為七。一諸佛於一切法至無等自在。如此修習唸佛。於一切世界至得無礙無邊六通智。故此中說偈。
被障因不具 一切眾生界 住二種定中 諸佛無自在
二如來身常住。由真如無間解脫一切垢故。三如來最無失。一切惑障及智障永相離故。四一切如來事無功用成。不由功用恒起正事永不捨故。五如來大富樂位。一切佛土最微妙清凈為富樂故。六如來最無染著。出現世間非一切世法所染。如塵不能染空故。
七如來於世間有大事用。由現成無上菩提及大般涅槃。未成熟眾生令成熟。已成熟眾生令解脫故。此中說偈。
隨屬如來心 圓德常無失 無功用能施 眾生大法樂 遍行無有礙 平等利多人 一切一切佛 智人緣此念
複次諸佛如來凈土清凈其相云何應知。如言百千經菩薩藏緣起中說。佛世尊在周遍光明七寶莊嚴處。能放大光明普照無量世界無量妙飾界處。各各成立大城。邊際不可度量。出過三界行處。出出世善法。功能所生最清凈自在唯識為相。如來所鎮菩薩安樂住處。無量天龍夜叉阿修羅迦樓羅緊那羅摩睺羅伽人非人等所行。大法味喜樂所持。一切眾生一切利益事為用。一切
【現代漢語翻譯】 現代漢語譯本：諸位菩薩通過觀想佛的法身來憶念佛陀。這種憶念是基於法身的哪些方面呢？如果簡略地說，諸位菩薩依法身修習唸佛有七種方面。是哪七種呢？一是諸佛對於一切法都達到無與倫比的自在。如此修習唸佛，就能在一切世界獲得無礙無邊的六神通智慧。因此經中以偈頌說： 『被障礙因緣不具足，一切眾生界，安住于兩種禪定中，諸佛便無法自在。』 二是如來的法身是常住不滅的，因為真如（Tathata）沒有間斷地解脫了一切垢染的緣故。三是如來是最沒有過失的，因為一切煩惱障和智慧障都永遠地遠離了的緣故。四是一切如來的事業都是不需功用就能成就的，因為不是通過功用而是恒常地發起正事，並且永遠不會捨棄的緣故。五是如來處於大富大樂的地位，因為一切佛土都是最微妙清凈的，這是如來的富樂。六是如來是最沒有染著的，雖然出現在世間，卻不會被世間的一切事物所污染，就像灰塵不能污染虛空一樣。 七是如來在世間有大事因緣。因為示現成就無上菩提（Anuttara-samyak-sambodhi）以及大般涅槃（Mahaparinirvana），使未成熟的眾生得以成熟，已成熟的眾生得以解脫。因此經中以偈頌說： 『隨順於如來的心意，圓滿的功德常無缺失，不需功用就能施予眾生大法喜樂，普遍地利益眾生而沒有障礙，平等地利益廣大眾生。一切又一切的佛陀，有智慧的人都依此來憶念。』 再者，諸佛如來的清凈佛土，它的清凈之相應當如何理解呢？正如《百千經菩薩藏緣起》中所說，佛世尊處在周遍光明的七寶莊嚴之處，能夠放出大光明，普遍照耀無量世界、無量妙飾的界處。這些界處各自成立大城，其邊際不可度量，超出三界的行處，是出世間的善法和功能所產生的最清凈自在的唯識之相。這是如來所鎮守、菩薩安樂居住的地方，也是無量的天（Deva）、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人與非人等所行的地方，由大法的滋味和喜樂所維持，以一切眾生的一切利益之事為作用。
【English Translation】 English version: The Bodhisattvas remember the Buddha by contemplating the Dharmakaya (法身, Dharma Body) of the Buddha. On what aspects of the Dharmakaya is this remembrance based? Briefly, Bodhisattvas cultivate mindfulness of the Buddha based on seven aspects of the Dharmakaya. What are the seven? First, the Buddhas attain unparalleled freedom regarding all dharmas. By cultivating mindfulness of the Buddha in this way, one can attain unobstructed and boundless six supernormal knowledges in all worlds. Therefore, it is said in a verse: 'Obstructed causes are incomplete, in all realms of sentient beings, abiding in two kinds of samadhi (定, concentration), the Buddhas have no freedom.' Second, the body of the Tathagata (如來, Thus Come One) is eternal, because the True Thusness (真如, Tathata) continuously liberates from all defilements. Third, the Tathagata is most without fault, because all afflictive and cognitive obscurations are forever separated. Fourth, all the Tathagata's activities are accomplished without effort, because they constantly arise from right action without exertion and are never abandoned. Fifth, the Tathagata dwells in great wealth and joy, because all Buddha lands are most subtle and pure, which is the Tathagata's wealth and joy. Sixth, the Tathagata is most without attachment, appearing in the world but not defiled by any worldly dharmas, just as dust cannot defile the sky. Seventh, the Tathagata has great purpose in the world, because they manifest the attainment of Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment) and Mahaparinirvana (大般涅槃, great complete nirvana), enabling immature beings to mature and mature beings to be liberated. Therefore, it is said in a verse: 'Following the mind of the Tathagata, perfect virtues are always without fault, without effort, able to bestow great Dharma joy upon sentient beings, universally acting without obstruction, equally benefiting many people. All and all Buddhas, wise people remember this.' Furthermore, how should the purity of the pure lands of the Buddhas and Tathagatas be understood? As stated in the 'Hundred Thousand Sutras Bodhisattva Treasury Origination,' the World Honored One (佛世尊, Buddha-lokanatha) is in a place adorned with radiant seven treasures, able to emit great light, universally illuminating immeasurable worlds and realms of immeasurable adornments. Each of these realms establishes great cities, whose boundaries are immeasurable, exceeding the realm of the three realms, being the purest and most free-willed aspect of consciousness arising from transcendent good dharmas and functions. This is the place guarded by the Tathagata where Bodhisattvas dwell in peace, and where immeasurable Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, spirits), Asuras (阿修羅, demigods), Garudas (迦樓羅, mythical birds), Kinnaras (緊那羅, celestial musicians), Mahoragas (摩睺羅伽, great serpents), humans, and non-humans travel, sustained by the taste and joy of the great Dharma, with the purpose of all beneficial things for all sentient beings.
煩惱災橫所離。非一切魔所行處。勝一切莊嚴。如來莊嚴所依處。大念慧行出離大奢摩他毗缽舍那乘。大空無相無愿解脫門入處。無量功德聚所莊嚴。大蓮花王為依止。大寶重閣如來於此中住。如此凈土清凈顯色相圓凈形貌量處。因果主助眷屬持業利益無怖畏住處路乘門依止圓凈。由前文句如此等圓凈皆得顯現。複次受用如此凈土清凈。一向凈一向樂。一向無失一向自在。
複次諸佛法界恒時應見有五業。一救濟災橫為業。由唯現盲聾狂等疾惱災橫能滅除故。二救濟惡道為業。從惡處引拔安立於善處故。三救濟行非方便為業。諸外道等加行非方便。降伏安立於佛正教故。四救濟行身見為業。為過度三界能顯導聖道方便故。五救濟乘為業。諸菩薩欲偏行別乘。未定根性聲聞能安立彼為修行大乘故。于如此五業應知諸佛如來共同此業。此中說偈。
因依事意及諸行 異故世間許業異 此五種異於佛無 是故世將同一業
若爾聲聞獨覺非所共得如此眾德相應諸佛法身。諸佛以何意故。說彼俱趣一乘與佛乘同。此中說偈。
未定性聲聞 及諸餘菩薩 于大乘引攝 定性說一乘 法無我解脫 等故性不同 得二意涅槃 究竟說一乘
三世諸佛若共一法身。云何世數于佛不同。此
【現代漢語翻譯】 現代漢語譯本 遠離煩惱和災禍橫生之地，不是一切魔障所能到達的地方，勝過一切莊嚴，是如來莊嚴所依賴的地方。這裡有偉大的念、慧修行，通往出離的大止觀之乘（奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）），進入大空、無相、無愿的解脫之門。這裡以無量功德聚集而莊嚴，以大蓮花王為依託，大寶重閣中如來安住於此。這樣的凈土，清凈顯現的色相圓滿，形貌和量度都恰到好處，因、果、主、助、眷屬、持業、利益，都無怖畏，安住之處，道路和乘門，依託都圓滿清凈。正如前文所說，這樣的圓滿清凈都得以顯現。再次，受用這樣的凈土是清凈的，永遠是凈，永遠是樂，永遠沒有缺失，永遠自在。 再次，諸佛的法界（Dharmadhātu）恒常應被視為具有五種事業。一是救濟災禍橫生作為事業，因為僅僅顯現盲、聾、狂等疾病和災禍就能被滅除。二是救濟惡道作為事業，從惡處引導拔出，安立在善處。三是救濟行非方便作為事業，對於那些外道等修行非正當方法的人，降伏他們，安立在佛陀的正教中。四是救濟行身見作為事業，爲了過度三界，能夠顯明引導通往聖道的方便。五是救濟乘作為事業，對於那些菩薩想要偏行其他乘，以及未確定根性的聲聞（Śrāvaka），能夠安立他們修行大乘。對於這五種事業，應當知道諸佛如來共同具有這些事業。其中用偈頌說： 『因、依、事、意及諸行，異故世間許業異，此五種異於佛無，是故世將同一業。』 如果這樣，聲聞（Śrāvaka）和獨覺（Pratyekabuddha）不能共同獲得如此眾多功德相應的諸佛法身（Dharmakāya）。諸佛以何種意圖，說他們都趨向於一乘，與佛乘相同？其中用偈頌說： 『未定性聲聞，及諸餘菩薩，于大乘引攝，定性說一乘，法無我解脫，等故性不同，得二意涅槃，究竟說一乘。』 三世諸佛如果共有一個法身（Dharmakāya），為什麼世數對於佛陀來說不同？
【English Translation】 English version It is apart from afflictions and calamities, not a place where all demons can tread, surpassing all adornments, the place upon which the Tathāgata's adornments rely. Here, there is great mindfulness and wisdom practice, the vehicle of great Śamatha (止, calming the mind) and Vipaśyanā (觀, insight meditation) leading to liberation, the entrance to the doors of great emptiness, signlessness, and wishlessness. It is adorned with a gathering of immeasurable merits, relying on the Great Lotus King, where the Tathāgata dwells in a great jeweled pavilion. Such a Pure Land, with its pure and manifest appearance, complete in form and measure, where cause, effect, lord, support, retinue, upholding, benefit, and dwelling are without fear, where the path and the gate of the vehicle, and reliance are all perfectly pure. As mentioned earlier, such perfect purity is all manifested. Furthermore, the enjoyment of such a Pure Land is pure, always pure, always joyful, always without loss, and always free. Furthermore, the Dharmadhātu (法界, the realm of Dharma) of all Buddhas should always be seen as having five activities. First, to rescue from calamities as an activity, because merely manifesting blindness, deafness, madness, and other illnesses and calamities can eliminate them. Second, to rescue from evil paths as an activity, guiding and extracting from evil places, establishing them in good places. Third, to rescue those practicing non-expedient means as an activity, subduing those who practice non-expedient means, such as heretics, and establishing them in the Buddha's correct teachings. Fourth, to rescue those practicing with self-view as an activity, in order to transcend the three realms, being able to clearly guide the expedient means to the holy path. Fifth, to rescue the vehicle as an activity, being able to establish those Bodhisattvas who wish to partially practice other vehicles, and Śrāvakas (聲聞, Hearers) whose roots are not yet determined, to practice the Great Vehicle. Regarding these five activities, it should be known that all Buddhas and Tathāgatas share these activities. Among them, a verse says: 'Because of differences in cause, reliance, matter, intention, and all actions, the world allows for different activities; these five differences do not exist in the Buddha, therefore the world will have the same activity.' If so, the Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Buddhas) cannot jointly attain such a Dharmakāya (法身, Dharma Body) of all Buddhas corresponding to so many merits. With what intention do all Buddhas say that they all tend towards one vehicle, being the same as the Buddha Vehicle? Among them, a verse says: 'Śrāvakas (聲聞, Hearers) whose nature is not yet determined, and all other Bodhisattvas, are drawn into the Great Vehicle; those whose nature is determined are said to have one vehicle; because liberation from the Dharma and selflessness are equal, their natures are different; attaining Nirvana with two meanings, ultimately it is said to be one vehicle.' If the Buddhas of the three times share one Dharmakāya (法身, Dharma Body), why are the world-ages different for the Buddhas?
中說偈。
於一界中無二故 同時因成不可量 次第成佛非理故 一時多佛此義成
云何應知諸佛法身非一向涅槃。非非一向涅槃。此中說偈。
由離一切障 應作未竟故 佛一向涅槃 不一向涅槃
云何受用身不成自性身。由六種因故。一由色身及行身顯現故。二由無量大集處差別顯現故。三隨彼欲樂見顯現自性不同故。四別異別異見自性變動顯現故。五菩薩聲聞天等種種大集相雜和合時。相雜顯現故。六阿黎耶識及生起識見。轉依非道理故。是故受用身無道理成自性身。云何變化身不是自性身。由八種因故。一諸菩薩從久遠來。得無退三摩提。于兜率陀天道及人道中受生。不應道理。二諸菩薩從久遠來恒憶宿住。方書算計數量印相工巧等論。行欲塵及受用欲塵中菩薩無知不應道理。三諸菩薩從久遠來。已識別邪正法教。往外道所事彼為師。不應道理。四諸菩薩從久遠來。已通達三乘聖道正理。為求道故修虛苦行。不應道理。五諸菩薩舍百拘胝閻浮提。於一處得無上菩提及轉法輪。不應道理。六若離顯無上菩提方便。但以化身於他方作佛事。若爾則應于兜率陀天上成正覺。七若不爾。云何佛不於一切閻浮提中平等出現。若不於他方出現。無阿含及道理可證此義八二如來於一世界俱
【現代漢語翻譯】 現代漢語譯本： 其中說到偈頌： 在一界之中沒有二元對立，所以，同時成就的原因是不可計量的。 次第成佛是不合道理的，因此，一時出現多佛的說法才能成立。 如何理解諸佛的法身不是完全的涅槃，也不是不完全的涅槃呢？其中說到偈頌： 由於遠離一切障礙，應該還有未完成的事業，所以，佛既不是完全的涅槃，也不是不完全的涅槃。 為什麼受用身不能成為自性身呢？由於六種原因：第一，由於色身和行身顯現的緣故。第二，由於無量大眾聚集處所的差別而顯現的緣故。第三，隨著眾生不同的慾望和喜好，所見到的自性顯現也不同的緣故。第四，由於不同眾生所見的自性變動顯現的緣故。第五，菩薩、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、天人等各種大眾混合聚集時，相互混雜顯現的緣故。第六，阿黎耶識（Ālaya-vijñāna，藏識）和生起識的見，轉依是不合道理的緣故。因此，受用身沒有道理成為自性身。為什麼變化身不是自性身呢？由於八種原因：第一，諸菩薩從久遠以來，得到無退轉的三摩提（Samādhi，禪定），卻在兜率陀天（Tuṣita Heaven，欲界天之一）和人道中受生，是不合道理的。第二，諸菩薩從久遠以來，恒常憶念宿世，學習書寫、算術、計算、數量、印章、工藝等學問，沉溺於慾望和享受，菩薩的無知是不合道理的。第三，諸菩薩從久遠以來，已經識別邪正法教，卻前往外道處事奉他們為師，是不合道理的。第四，諸菩薩從久遠以來，已經通達三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）聖道的正理，爲了求道而修習虛假的苦行，是不合道理的。第五，諸菩薩捨棄百拘胝（Koṭi，印度計數單位，一拘胝等於一千萬）閻浮提（Jambudvīpa，我們所居住的這個世界），在一處得到無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）及轉法輪（Dharmacakra-pravartana，開始宣講佛法），是不合道理的。第六，如果離開顯現無上菩提的方便，只以化身在其他地方作佛事，那麼就應該在兜率陀天上成就正覺。第七，如果不是這樣，為什麼佛不在一切閻浮提中平等出現呢？如果不於他方出現，就沒有阿含（Āgama，經）和道理可以證明這個意義。第八，兩個如來（Tathāgata，佛的稱號）在同一世界同時出現，
【English Translation】 English version: It speaks in verses: Because there is no duality in one realm, the causes for simultaneous attainment are immeasurable. Attaining Buddhahood in sequence is unreasonable; therefore, the idea of multiple Buddhas appearing at the same time is established. How should one understand that the Dharmakāya (法身, Dharma body) of all Buddhas is neither entirely Nirvāṇa (涅槃, cessation of suffering) nor not entirely Nirvāṇa? It speaks in verses: Because of being apart from all obstacles, there should be unfinished work to do. Therefore, the Buddha is neither entirely in Nirvāṇa nor not entirely in Nirvāṇa. Why can't the Sambhogakāya (受用身, Enjoyment Body) become the Svābhāvikakāya (自性身, Essence Body)? Because of six reasons: First, because of the manifestation of the Rūpakāya (色身, Form Body) and the Karma Body. Second, because of the different manifestations in the immeasurable great assemblies. Third, because the self-nature manifested differs according to the desires and pleasures of beings. Fourth, because of the changing manifestations of self-nature seen by different beings. Fifth, because when Bodhisattvas (菩薩, beings striving for enlightenment), Śrāvakas (聲聞, disciples who learn by hearing), Devas (天, gods) and other great assemblies are mixed together, they appear mixed. Sixth, because the transformation of the Ālaya-vijñāna (阿黎耶識, storehouse consciousness) and the arising consciousness is unreasonable. Therefore, it is unreasonable for the Sambhogakāya to become the Svābhāvikakāya. Why is the Nirmāṇakāya (變化身, Emanation Body) not the Svābhāvikakāya? Because of eight reasons: First, it is unreasonable for Bodhisattvas, who have attained non-retrogressive Samādhi (三摩提, meditative absorption) from a long time ago, to be born in the Tuṣita Heaven (兜率陀天, a heaven in Buddhist cosmology) and the human realm. Second, it is unreasonable for Bodhisattvas, who have constantly remembered their past lives from a long time ago and have learned writing, arithmetic, calculation, quantity, seals, crafts, and other knowledge, to be ignorant while indulging in desires and enjoying pleasures. Third, it is unreasonable for Bodhisattvas, who have already distinguished between correct and incorrect Dharma teachings from a long time ago, to go to non-Buddhist paths and serve them as teachers. Fourth, it is unreasonable for Bodhisattvas, who have already understood the correct principles of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) from a long time ago, to practice false asceticism for the sake of seeking the path. Fifth, it is unreasonable for Bodhisattvas to abandon hundreds of Koṭis (拘胝, a unit of measurement) of Jambudvīpas (閻浮提, the continent where we live) and attain Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed perfect enlightenment) and turn the Dharmacakra (法輪, the wheel of Dharma) in one place. Sixth, if one abandons the means of manifesting Anuttarā-samyak-saṃbodhi and only performs Buddha-activities in other places with the Nirmāṇakāya, then one should attain enlightenment in the Tuṣita Heaven. Seventh, if that is not the case, why does the Buddha not appear equally in all Jambudvīpas? If he does not appear in other places, there is no Āgama (阿含, collection of scriptures) or reason to prove this meaning. Eighth, two Tathāgatas (如來, thus-gone one) appearing simultaneously in one world,
現此不相違。若許化身成多。由四天下攝一世界。如轉輪王。於一世界或一主或別主俱生。不應道理。諸佛亦爾。此中說偈。
佛微細化身 多入胎平等 為顯具相覺 於世間示現
有六種因。諸佛世尊于化身中不得永住。一正事究竟故。由已解脫成熟眾生故。二若已得解脫求般涅槃。為令彼舍般涅槃意。欲求得常住佛身故。三為除彼于佛所有輕慢心故。為令彼通達甚深真如法及正說法故。四為令眾生於佛身起渴仰心數見無厭足故。五為令彼向自身起極精進。由知正說者不可得故。六為令彼速得至成熟位向自身不捨荷負極精進故。此中說偈。
由正事究竟 為除樂涅槃 令舍輕慢佛 發起渴仰心 令向身精進 及為速成熟 諸佛于化身 許非一向住
為度一切眾生。由發願及修行尋求無上菩提。一向般涅槃。此事不應道理。本願及修行相違無果故。
複次受用身及變化身無常故。云何諸佛以常住法為身。由應身及化身恒依止法身故。由應身無舍離故。由化身數起現故。如恒受樂。如恒施食。二身常住應如此知。若法身無始時。無差別無數量。為得法身不應不作功用。此中說偈。
諸佛證得等無量 是因眾生若舍勤 證得恒時不成因 斷除正因不應理
【現代漢語翻譯】 現代漢語譯本 現在這樣說才沒有矛盾。如果允許化身成為多個，由於四大部洲（catūrdvīpa）包含一個世界，就像轉輪王（cakravartin）統治一個世界一樣，在一個世界中，要麼只有一個統治者，要麼同時存在多個統治者，這都是不合道理的。諸佛（Buddha）也是如此。對此，經中有偈頌說：
諸佛以微細化身， 多次進入母胎平等。 爲了顯現具足相好的覺悟， 在世間示現。
有六種原因，諸佛世尊（Buddha-bhagavat）在化身中不能永久停留：一是因為正事已經究竟，因為已經解脫和成熟了眾生；二是因為如果已經獲得解脫的人尋求般涅槃（parinirvana），爲了讓他們捨棄般涅槃的想法，想要獲得常住的佛身；三是爲了消除他們對佛的輕慢之心，爲了讓他們通達甚深的真如法（tathata）以及正確的說法；四是爲了讓眾生對佛身生起渴求之心，多次見到也不會厭足；五是爲了讓他們向自身發起極大的精進，因為知道正確的說法者難以獲得；六是爲了讓他們迅速達到成熟的地位，對於自身不捨棄負擔，極其精進。對此，經中有偈頌說：
由於正事已究竟， 爲了消除樂於涅槃， 使人捨棄輕慢佛， 發起渴求仰慕心， 使人向自身精進， 以及爲了速成熟， 諸佛的化身， 被允許不是一向常住。
爲了度化一切眾生，由於發願和修行而尋求無上菩提（anuttara-bodhi），卻一味地進入般涅槃，這件事是不合道理的。因為本來的誓願和修行相違背，不會有結果。
再者，受用身（sambhogakāya）和變化身（nirmāṇakāya）都是無常的，那麼諸佛怎麼能以常住的法作為身呢？因為應身（nirmana-kaya）和化身恒常依止於法身（dharmakāya），因為應身沒有舍離，因為化身多次顯現。就像恒常享受快樂，就像恒常佈施食物一樣，應該這樣理解二身常住。如果法身是無始的，沒有差別，沒有數量，爲了獲得法身，不應該不作功用。對此，經中有偈頌說：
諸佛證得平等無量， 是因為眾生如果捨棄勤奮， 證得恒常是不成原因的， 斷除正因是不合道理的。
【English Translation】 English version Now, this is not contradictory. If it is allowed that an emanation body (nirmāṇakāya) can become multiple, because the four continents (catūrdvīpa) encompass one world, like a wheel-turning king (cakravartin) ruling one world, it is unreasonable for there to be either one ruler or multiple rulers simultaneously in one world. It is the same for all Buddhas (Buddha). In this regard, there is a verse:
Buddhas, with subtle emanation bodies, Equally enter wombs many times. To reveal the perfectly endowed enlightenment, They manifest in the world.
There are six reasons why the Blessed Buddhas (Buddha-bhagavat) do not permanently reside in their emanation bodies: first, because the main task is completed, as they have liberated and matured beings; second, if those who have attained liberation seek parinirvana (parinirvana), it is to make them abandon the idea of parinirvana, desiring to attain the permanently abiding Buddha-body; third, to remove their contempt for the Buddha, to enable them to understand the profound suchness (tathata) and the correct teachings; fourth, to make beings develop a thirst for the Buddha's body, never being satisfied even after seeing it many times; fifth, to make them generate extreme diligence towards themselves, knowing that the correct teacher is difficult to find; sixth, to enable them to quickly reach the state of maturity, not abandoning their burden and being extremely diligent towards themselves. In this regard, there is a verse:
Because the main task is completed, To eliminate the joy of nirvana, To make people abandon contempt for the Buddha, To arouse a thirst for admiration, To make people diligently work towards themselves, And for quick maturation, The Buddhas' emanation bodies, Are allowed not to abide permanently.
To liberate all beings, having made vows and cultivated to seek unsurpassed Bodhi (anuttara-bodhi), yet entering parinirvana unilaterally, this is unreasonable. Because the original vow and cultivation contradict each other, there will be no result.
Furthermore, the enjoyment body (sambhogakāya) and the emanation body (nirmāṇakāya) are impermanent, so how can the Buddhas have a permanently abiding dharma as their body? Because the manifested body (nirmana-kaya) and the emanation body constantly rely on the Dharma body (dharmakāya), because the manifested body does not abandon it, because the emanation body appears many times. Just like constantly enjoying happiness, just like constantly giving food, the permanence of the two bodies should be understood in this way. If the Dharma body is without beginning, without difference, and without number, one should not fail to make effort to attain the Dharma body. In this regard, there is a verse:
Buddhas attain equality and infinity, Because if beings abandon diligence, Attaining permanence is not a cause, Cutting off the right cause is unreasonable.
阿毗達磨大乘藏經中名攝大乘。此正說究竟。
攝大乘論卷下
【現代漢語翻譯】 現代漢語譯本： 在《阿毗達磨大乘藏經》（Abhidharma Mahāyāna Sangraha）中，名為《攝大乘論》。這正是究竟的教說。
《攝大乘論》卷下
【English Translation】 English version: Within the Abhidharma Mahāyāna Sangraha, it is named the Compendium on the Great Vehicle (Mahāyāna). This is precisely the ultimate teaching.
Compendium on the Great Vehicle, Volume 2