T31n1594_攝大乘論本

大正藏第 31 冊 No. 1594 攝大乘論本

No. 1594 [Nos. 1592, 1593; cf. Nos. 1595-1598]

攝大乘論本捲上

無著菩薩造

三藏法師玄奘奉　詔譯

總摽綱要分第一

阿毗達磨大乘經中，薄伽梵前，已能善入大乘菩薩，為顯大乘體大故說。謂依大乘，諸佛世尊有十相殊勝殊勝語：一者、所知依殊勝殊勝語；二者、所知相殊勝殊勝語；三者、入所知相殊勝殊勝語；四者、彼入因果殊勝殊勝語；五者、彼因果修差別殊勝殊勝語；六者、即于如是修差別中增上戒殊勝殊勝語；七者、即於此中增上心殊勝殊勝語；八者、即於此中增上慧殊勝殊勝語；九者、彼果斷殊勝殊勝語；十者、彼果智殊勝殊勝語。由此所說諸佛世尊契經諸句，顯于大乘真是佛語。

複次，云何能顯？由此所說十處，于聲聞乘曾不見說，唯大乘中處處見說，謂阿賴耶識，說名所知依體。三種自性：一、依他起自性，二、遍計所執自性，三、圓成實自性，說名所知相體。唯識性，說名入所知相體。六波羅蜜多，說名彼入因果體。菩薩十地，說名彼因果修差別體。菩薩律儀，說名此中增上戒體。首楞伽摩，虛空藏等諸三摩地，說名此中增上

【現代漢語翻譯】現代漢語譯本《攝大乘論本》捲上無著菩薩造三藏法師玄奘奉詔譯總標綱要分第一在阿毗達磨大乘經中，薄伽梵（Bhagavan，世尊）面前，已經能夠很好地進入大乘的菩薩，爲了彰顯大乘的體性廣大，宣說了以下內容。也就是依據大乘，諸佛世尊有十種殊勝的殊勝之語：第一，所知依殊勝殊勝語；第二，所知相殊勝殊勝語；第三，入所知相殊勝殊勝語；第四，彼入因果殊勝殊勝語；第五，彼因果修差別殊勝殊勝語；第六，即于如是修差別中增上戒殊勝殊勝語；第七，即於此中增上心殊勝殊勝語；第八，即於此中增上慧殊勝殊勝語；第九，彼果斷殊勝殊勝語；第十，彼果智殊勝殊勝語。由此所說的諸佛世尊的契經語句，彰顯了大乘確實是佛所說。其次，如何能夠彰顯呢？由於所說的這十個方面，在聲聞乘中從未見過，唯獨在大乘中處處可見，即阿賴耶識（Ālaya-vijñāna，藏識），被說為所知依的體性。三種自性：第一，依他起自性（Paratantra-svabhāva，緣起性）；第二，遍計所執自性（Parikalpita-svabhāva，妄執性）；第三，圓成實自性（Pariniṣpanna-svabhāva，真實性），被說為所知相的體性。唯識性，被說為入所知相的體性。六波羅蜜多（Ṣaṭ-pāramitā，六度），被說為彼入因果的體性。菩薩十地（Daśa-bhūmi，菩薩修行的十個階段），被說為彼因果修差別的體性。菩薩律儀，被說為這其中的增上戒體。首楞伽摩（Śūraṅgama-samādhi，首楞嚴三昧），虛空藏等諸三摩地（Samādhi，禪定），被說為這其中的增上心體。

【English Translation】 English version Śatasāhasrikā Prajñāpāramitā Sūtra Chapter 1 Composed by Bodhisattva Asaṅga Translated under the Imperial Order by Tripitaka Master Xuanzang Section One: Summary of Essential Points In the Abhidharma Mahāyāna Sūtra, in the presence of the Bhagavan (Blessed One), Bodhisattvas who have already skillfully entered the Mahāyāna, in order to reveal the greatness of the essence of the Mahāyāna, spoke the following. That is, based on the Mahāyāna, the Buddhas, the World Honored Ones, have ten aspects of superior and excellent speech: first, the superior and excellent speech of the basis of what is to be known; second, the superior and excellent speech of the characteristics of what is to be known; third, the superior and excellent speech of entering the characteristics of what is to be known; fourth, the superior and excellent speech of the cause and effect of that entry; fifth, the superior and excellent speech of the differences in the cultivation of that cause and effect; sixth, the superior and excellent speech of the heightened precepts within such differences in cultivation; seventh, the superior and excellent speech of the heightened mind within this; eighth, the superior and excellent speech of the heightened wisdom within this; ninth, the superior and excellent speech of the cessation as the result of that; tenth, the superior and excellent speech of the wisdom as the result of that. Through these statements, the sutra verses spoken by the Buddhas, the World Honored Ones, reveal that the Mahāyāna is truly the word of the Buddha. Furthermore, how can it be revealed? Because these ten aspects that are spoken of have never been seen in the Śrāvakayāna (Vehicle of Hearers), but are seen everywhere in the Mahāyāna, namely, the Ālaya-vijñāna (store consciousness), which is said to be the essence of the basis of what is to be known. The three natures: first, the Paratantra-svabhāva (other-dependent nature); second, the Parikalpita-svabhāva (completely imputed nature); third, the Pariniṣpanna-svabhāva (perfected nature), are said to be the essence of the characteristics of what is to be known. The nature of consciousness-only is said to be the essence of entering the characteristics of what is to be known. The six Pāramitās (perfections) are said to be the essence of the cause and effect of that entry. The ten Bhūmis (grounds) of the Bodhisattva are said to be the essence of the differences in the cultivation of that cause and effect. The Bodhisattva's precepts are said to be the essence of the heightened precepts within this. The Śūraṅgama-samādhi (Heroic March Samadhi), the Akasagarbha (space treasury) and other Samādhis (meditative absorptions) are said to be the essence of the heightened mind within this.

心體。無分別智，說名此中增上慧體。無住涅槃，說名彼果斷體。三種佛身：一、自性身，二、受用身，三、變化身，說名彼果智體。由此所說十處，顯于大乘異聲聞乘；又顯最勝，世尊但為菩薩宣說。是故應知但依大乘，諸佛世尊有十相殊勝殊勝語。

複次，云何由此十相殊勝殊勝如來語故，顯于大乘真是佛語，遮聲聞乘是大乘性？由此十處於聲聞乘曾不見說，唯大乘中處處見說。謂此十處，是最能引大菩提性；是善成立；隨順無違；為能證得一切智智。

此中二頌：

「所知依及所知相，　　彼入因果，彼修異，　三學，彼果斷及智，　　最上乘攝是殊勝。　此說此余見不見，　　由此最勝菩提因，　故許大乘真佛語，　　由說十處故殊勝。」

複次，云何如是次第說此十處？謂諸菩薩于諸法因要先善已，方于緣起應得善巧。次後于緣所生諸法，應善其相，善能遠離增益損減二邊過故。次後如是善修菩薩應正通達，善所取相，令從諸障心得解脫。次後通達所知相已，先加行位六波羅蜜多，由證得故應更成滿，增上意樂得清凈故。次後清凈意樂所攝六波羅蜜多，於十地中分分差別，應勤修習；謂要經三無數大劫。次後於三菩薩所學，應令圓滿。既圓滿已，彼果涅槃及與無上正等菩提，應

【現代漢語翻譯】現代漢語譯本：心之本體，以無分別智（Jnana，無分別的智慧）為名，說明這是增上慧的本體。無住涅槃（Apratisthita-nirvana，不住于生死和涅槃的涅槃），說明那是果的斷滅之體。三種佛身：一、自性身（Svabhavakaya，法身），二、受用身（Sambhogakaya，報身），三、變化身（Nirmanakaya，應身），說明那是果的智慧之體。由此所說的十處，彰顯了大乘不同於聲聞乘的特點；又彰顯了最殊勝之處，即世尊只為菩薩宣說這些。因此，應當知道只有依據大乘，諸佛世尊才具有這十種殊勝的語言。

其次，如何通過這十種殊勝的如來語，彰顯大乘才是真正的佛語，而否定聲聞乘具有大乘的性質呢？因為這十處在聲聞乘中從未被提及，唯獨在大乘中處處可見。這十處是最能引導大菩提（Mahabodhi，偉大的覺悟）之性的；是能夠很好地成立的；是隨順而不違背的；是爲了能夠證得一切智智（Sarvajnatajnana，對一切事物和一切方式的智慧）。

其中有兩首偈頌：

『所知依以及所知相，彼入之因與彼之果，彼之修行之差異，三學，彼之果斷以及智慧，最上乘所攝是殊勝。此說此余見與不見，由此最勝菩提之因，故許大乘真佛語，由說十處故殊勝。』

其次，如何按照這樣的次第來說明這十處呢？菩薩對於諸法的因，要先善於瞭解，才能對緣起（Pratityasamutpada，因緣生法）得到善巧。之後對於緣所生的諸法，應當善於瞭解其相，善於遠離增益和損減兩種邊見之過。之後，如此善於修行的菩薩，應當正確通達，善於把握所取的相，從而使心從各種障礙中解脫出來。之後，在通達所知相之後，先在加行位（Prayoga-marga，修行前的準備階段）修習六波羅蜜多（Sat Paramitas，六種達到彼岸的方法），由於證得的緣故，應當更加圓滿，使增上意樂（Adhyashaya，強烈的意願）得到清凈。之後，清凈意樂所攝的六波羅蜜多，在十地（Dasabhumi，菩薩修行的十個階段）中各有差別，應當勤奮修習；也就是要經過三大阿僧祇劫（Asankhyeya-kalpa，極長的時間）。之後，對於三菩薩所學（Tisra siksa，戒定慧三學），應當使其圓滿。圓滿之後，彼果涅槃以及無上正等菩提（Anuttara-samyak-sambodhi，無上的、正確的、完全的覺悟），應當

【English Translation】 English version: The essence of mind, known as Non-Discriminating Wisdom (Jnana), is said to be the essence of heightened wisdom herein. Non-Abiding Nirvana (Apratisthita-nirvana), is said to be the essence of cessation as its result. The three Buddha bodies: 1. Self-Nature Body (Svabhavakaya), 2. Enjoyment Body (Sambhogakaya), and 3. Transformation Body (Nirmanakaya), are said to be the essence of wisdom as its result. These ten topics, as discussed, highlight the distinction between the Mahayana and the Sravakayana; and also reveal the supreme excellence, that the World-Honored One only expounds these for Bodhisattvas. Therefore, it should be understood that only according to the Mahayana, do the Buddhas, the World-Honored Ones, possess these ten aspects of superior and excellent speech.

Furthermore, how do these ten aspects of the superior and excellent speech of the Tathagata (Thus Come One) demonstrate that the Mahayana is the true word of the Buddha, while denying that the Sravakayana possesses the nature of the Mahayana? Because these ten topics have never been mentioned in the Sravakayana, but are seen everywhere in the Mahayana. These ten topics are the most capable of leading to the nature of Great Bodhi (Mahabodhi); they are well-established; they are in accordance and without contradiction; they are for the sake of attaining All-Knowing Wisdom (Sarvajnatajnana).

Here are two verses:

'The basis of what is to be known and the characteristics of what is to be known, the cause of entering into them and their result, the differences in their practice, the three trainings, their cessation as a result and wisdom, that which is encompassed by the supreme vehicle is superior. This is spoken, this is seen and not seen elsewhere, thereby the most excellent cause of Bodhi, therefore it is acknowledged that the Mahayana is the true word of the Buddha, it is superior because of speaking of the ten topics.'

Furthermore, how are these ten topics explained in such an order? Bodhisattvas must first be skilled in the causes of all dharmas (phenomena), before they can become proficient in Dependent Origination (Pratityasamutpada). Afterwards, regarding the dharmas that arise from conditions, they should be skilled in understanding their characteristics, and be skilled in avoiding the faults of the two extremes of addition and subtraction. Afterwards, Bodhisattvas who are so skilled in practice should correctly understand, and be skilled in grasping the characteristics that are taken, so that their minds can be liberated from all obstacles. Afterwards, having understood the characteristics of what is to be known, they should first cultivate the Six Perfections (Sat Paramitas) in the stage of application (Prayoga-marga), and because of attainment, they should become more complete, so that the heightened intention (Adhyashaya) becomes purified. Afterwards, the Six Perfections encompassed by the purified intention, which are differentiated in the Ten Bhumis (Dasabhumi), should be diligently cultivated; that is, it requires going through three countless great kalpas (Asankhyeya-kalpa). Afterwards, the three trainings (Tisra siksa) of the Bodhisattvas should be perfected. Once perfected, the resulting Nirvana and the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi) should be

現等證。故說十處如是次第。又此說中一切大乘皆得究竟。

攝大乘論本所知依分第二

此中最初且說所知依，即阿賴耶識。世尊何處說阿賴耶識名阿賴耶識？謂薄伽梵于阿毗達磨大乘經伽他中說：

「無始時來界，　　一切法等依，　由此有諸趣，　　及涅槃證得。」

即於此中復說頌曰：

「由攝藏諸法，　　一切種子識，　故名阿賴耶，　　勝者我開示。」

如是且引阿笈摩證。復何緣故此識說名阿賴耶識？一切有生雜染品法，於此攝藏為果性故；又即此識，于彼攝藏為因性故；是故說名阿賴耶識。或諸有情攝藏此識為自我故，是故說名阿賴耶識。

複次，此識亦名阿陀那識。此中阿笈摩者，如《解深密經》說：

「阿陀那識甚深細，　　一切種子如瀑流，　我于凡愚不開演，　　恐彼分別執為我。」

何緣此識亦復說名阿陀那識？執受一切有色根故，一切自體取所依故。所以者何？有色諸根，由此執受，無有失壞，盡壽隨轉。又于相續正結生時，取彼生故，執受自體。是故此識亦復說名阿陀那識。

此亦名心，如世尊說：「心意識三。」此中意有二種：第一、與作等無間緣所依止性，無間滅識能與意識作生依止。第二、染污意與四煩惱恒共相應：一

【現代漢語翻譯】現代漢語譯本：現等證（現在和未來證得）。所以說十處是這樣的次第。又在這種說法中，一切大乘修行者都能最終證悟。《攝大乘論本》所知依分第二這裡首先要說的是所知依，也就是阿賴耶識（Ālaya-vijñāna，藏識）。世尊在何處說阿賴耶識名為阿賴耶識呢？世尊在《阿毗達磨大乘經》的偈頌中說：『無始時來界，一切法等依，由此有諸趣，及涅槃證得。』就在這其中又說了偈頌：『由攝藏諸法，一切種子識，故名阿賴耶，勝者我開示。』以上是引用的阿笈摩（Āgama，聖典）的證據。又因為什麼緣故，這個識被稱為阿賴耶識呢？因為一切有生的雜染品法，都以此作為攝藏的果性；又因為這個識，對於那些雜染品法來說，是攝藏的因性；所以被稱為阿賴耶識。或者說，因為所有的有情都將這個識攝藏為自我，所以被稱為阿賴耶識。其次，這個識也叫做阿陀那識（Ādāna-vijñāna，執持識）。關於阿陀那識的阿笈摩，如《解深密經》所說：『阿陀那識甚深細，一切種子如瀑流，我于凡愚不開演，恐彼分別執為我。』因為什麼緣故，這個識又被稱為阿陀那識呢？因為它執受一切有色根，是一切自體取（對自我的執取）所依賴的基礎。為什麼這麼說呢？因為有色諸根，由此識的執受，才不會失壞，能夠終身運轉。又在相續正結生的時候，取彼生，執受自體。所以這個識也叫做阿陀那識。這個識也叫做心，如世尊所說：『心意識三。』這裡的心有兩種含義：第一，作為等無間緣（直接的、無間隔的條件）的所依止性，無間滅識能夠作為意識產生的依止。第二，染污意與四種煩惱恒常相應：一

【English Translation】 English version: Now, etc., are the proofs. Therefore, the ten places are explained in this order. Moreover, in this teaching, all Mahayana practitioners can ultimately attain enlightenment. The Compendium on the Great Vehicle, The Section on the Basis of What is Known, Second Here, we will first discuss the basis of what is known, which is the Ālaya-vijñāna (storehouse consciousness). Where did the World-Honored One say that the Ālaya-vijñāna is called the Ālaya-vijñāna? The World-Honored One said in a verse in the Abhidharma Mahayana Sutra: 『From beginningless time, the realm, the basis of all dharmas, because of this, there are all destinies, and the attainment of Nirvana.』 Within this, it is further said in a verse: 『Because it stores all dharmas, the consciousness of all seeds, therefore it is called Ālaya, the Victorious One reveals.』 The above is a quote from the Āgama (scriptures) as evidence. Furthermore, why is this consciousness called Ālaya-vijñāna? Because all impure dharmas that arise take this as the nature of the result that is stored within it; and also, this consciousness is the nature of the cause that stores those impure dharmas; therefore, it is called Ālaya-vijñāna. Or, because all sentient beings store this consciousness as their self, therefore it is called Ālaya-vijñāna. Furthermore, this consciousness is also called Ādāna-vijñāna (grasping consciousness). Regarding the Āgama about Ādāna-vijñāna, as stated in the Saṃdhinirmocana Sūtra (解深密經): 『The Ādāna-vijñāna is very deep and subtle, all seeds are like a waterfall, I do not reveal it to the foolish, for fear they will discriminate and grasp it as self.』 Why is this consciousness also called Ādāna-vijñāna? Because it grasps all the colored roots, and it is the basis upon which all self-grasping depends. Why is this so? Because the colored roots, through the grasping of this consciousness, are not lost or damaged, and continue to function throughout life. Also, at the time of continuous rebirth, it grasps that birth, grasping the self. Therefore, this consciousness is also called Ādāna-vijñāna. This is also called mind, as the World-Honored One said: 『Mind, thought, and consciousness, three.』 Here, 'mind' has two meanings: first, as the basis of the equal and immediate condition (direct, uninterrupted condition), the immediately ceasing consciousness can serve as the basis for the arising of consciousness. Second, defiled mind is constantly associated with four afflictions: one

者、薩迦耶見，二者、我慢，三者、我愛，四者、無明；此即是識雜染所依。識復由彼第一依生，第二雜染；了別境義故。等無間義故，思量義故，意成二種。

複次，云何得知有染污意？謂此若無，不共無明則不得有，成過失故。又五同法亦不得有，成過失故。所以者何？以五識身必有眼等俱有依故。又訓釋詞亦不得有，成過失故。又無想定與滅盡定差別無有，成過失故。謂無想定染意所顯，非滅盡定；若不爾者，此二種定應無差別。又無想天一期生中，應無染污成過失故，于中若無我執我慢。又一切時我執現行現可得故，謂善、不善、無記心中；若不爾者，唯不善心彼相應故，有我我所煩惱現行，非善無記。是故若立俱有現行，非相應現行，無此過失。

此中頌曰：

「若不共無明，　　及與五同法，　訓詞，二定別，　　無皆成過失；　無想生應無　　我執轉成過；　我執恒隨逐　　一切種無有。　離染意無有，　　二三成相違；　無此，一切處　　我執不應有。　真義心當生，　　常能為障礙，　俱行一切分，　　謂不共無明。」

此意染污故，有覆無記性，與四煩惱常共相應。如色無色二纏煩惱，是其有覆無記性攝，色無色纏為奢摩他所攝藏故；此意一切時微細隨逐故

【現代漢語翻譯】現代漢語譯本：再說，薩迦耶見（Sakkāya-diṭṭhi，身見）、我慢（Māna，驕傲）、我愛（Sneha，貪愛）和無明（Avidyā，愚癡），這四者是識（Vijñāna，意識）雜染的所依。識又由第一依（指阿賴耶識）生起，第二是雜染；因為識了別境的意義。等無間（Samanantara，無間斷）的意義，思量的意義，意（Manas，末那識）成就兩種作用。

其次，如何得知有染污意（Kliṣṭa-manas，染污的意）？如果此染污意不存在，不共無明（Asādhāraṇa-avidyā，獨特的無明）就不可能存在，這樣就造成了過失。而且五同法（Pañca-sādhāraṇa-dharmāḥ，五種共同的法）也不可能存在，這樣也造成了過失。為什麼呢？因為五識身（Pañca vijñāna-kāyāḥ，五種感官意識）必定有眼等俱有依（Sahabhūta-āśraya，共同存在的所依）。而且訓釋詞（Lakṣaṇa-pada，定義性的詞語）也不可能存在，這樣也造成了過失。而且無想定（Asaṃjñā-samāpatti，無想禪定）與滅盡定（Nirodha-samāpatti，滅盡禪定）的差別就沒有了，這樣也造成了過失。所謂無想定是由染污意所顯現，而不是滅盡定；如果不是這樣，這兩種禪定就應該沒有差別了。而且在無想天（Asaṃjñā-deva，無想天）一期生命中，應該沒有染污，這樣就造成了過失，因為在其中沒有我執（Ātma-graha，對自我的執著）和我慢。而且一切時候我執的現行是可以得到的，在善、不善、無記心中；如果不是這樣，只有不善心中與我執相應，有我我所（Ātmīya，屬於我的）煩惱現行，而不是善和無記心。所以如果立俱有現行（Sahabhūta-vartamāna，共同存在的現行），而不是相應現行（Samprayukta-vartamāna，相應的現行），就沒有這個過失。

此中頌曰：

『若不共無明，及與五同法，訓詞，二定別，無皆成過失；無想生應無我執轉成過；我執恒隨逐一切種無有。離染意無有，二三成相違；無此，一切處我執不應有。真義心當生，常能為障礙，俱行一切分，謂不共無明。』

此意（染污意）因為染污的緣故，是有覆無記性（Saṃvṛta-avyākṛta，被覆蓋的無記），與四煩惱（Catur-kleśa，四種煩惱）常常共同相應。如色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）二纏煩惱（Dvi-paryavasthāna-kleśa，兩種纏縛的煩惱），是其有覆無記性所攝，色界和無色界纏為奢摩他（Śamatha，止）所攝藏的緣故；此意一切時候微細地隨逐的緣故。

【English Translation】 English version: Furthermore, Sakkāya-diṭṭhi (view of self-existence), Māna (pride), Sneha (attachment), and Avidyā (ignorance) are the basis for the defilement of Vijñāna (consciousness). Consciousness arises from the first basis (referring to Ālaya-vijñāna) and the second is defilement; because consciousness distinguishes the meaning of objects. Because of the meaning of Samanantara (uninterrupted), the meaning of thought, Manas (mind) accomplishes two functions.

Next, how can it be known that there is Kliṣṭa-manas (defiled mind)? If this defiled mind does not exist, Asādhāraṇa-avidyā (unique ignorance) cannot exist, which would cause a fault. Moreover, the Pañca-sādhāraṇa-dharmāḥ (five common dharmas) cannot exist either, which would also cause a fault. Why? Because the Pañca vijñāna-kāyāḥ (five sense consciousnesses) must have Sahabhūta-āśraya (co-existent bases) such as the eye. Furthermore, Lakṣaṇa-pada (defining terms) cannot exist, which would also cause a fault. Moreover, the difference between Asaṃjñā-samāpatti (non-perception meditation) and Nirodha-samāpatti (cessation meditation) would not exist, which would also cause a fault. The so-called non-perception meditation is manifested by the defiled mind, not cessation meditation; if not, these two meditations should have no difference. Moreover, in the one lifetime in Asaṃjñā-deva (the realm of non-perception), there should be no defilement, which would cause a fault, because there is no Ātma-graha (self-grasping) and pride in it. Moreover, the present activity of self-grasping is always attainable, in wholesome, unwholesome, and neutral minds; if not, only in the unwholesome mind corresponding to self-grasping, there is the present activity of Ātmīya (belonging to self) afflictions, not in wholesome and neutral minds. Therefore, if we establish Sahabhūta-vartamāna (co-existent present activity), rather than Samprayukta-vartamāna (corresponding present activity), there is no such fault.

Here is a verse:

'If unique ignorance, and the five common dharmas, Defining terms, the distinction of two meditations, if absent, all become faults; In the realm of non-perception, there should be no self-grasping, which becomes a fault; Self-grasping always follows, there is none of any kind. Without the defiled mind, two or three become contradictory; Without this, in all places, self-grasping should not exist. The true meaning mind will arise, always able to be an obstacle, Co-occurring with all parts, namely unique ignorance.'

This mind (defiled mind), because of defilement, is Saṃvṛta-avyākṛta (covered and indeterminate), and always corresponds with the Catur-kleśa (four afflictions). Like the Dvi-paryavasthāna-kleśa (two binding afflictions) of the Rūpadhātu (form realm) and Arūpadhātu (formless realm), it is included in its covered and indeterminate nature, because the binding of the form and formless realms is contained by Śamatha (calm abiding); because this mind subtly follows at all times.

。

心體第三，若離阿賴耶識，無別可得。是故成就阿賴耶識以為心體，由此為種子，意及識轉。何因緣故亦說名心？由種種法熏習種子所積集故。

複次，何故聲聞乘中不說此心名阿賴耶識，名阿陀那識？由此深細境所攝故。所以者何？由諸聲聞，不於一切境智處轉，是故於彼，雖離此說，然智得成，解脫成就，故不為說。若諸菩薩，定於一切境智處轉，是故為說。若離此智，不易證得一切智智。

複次，聲聞乘中亦以異門密意，已說阿賴耶識，如彼《增壹阿笈摩》說：「世間眾生，愛阿賴耶，樂阿賴耶，欣阿賴耶，喜阿賴耶；為斷如是阿賴耶故，說正法時，恭敬攝耳，住求解心，法隨法行。如來出世，如是甚奇希有正法，出現世間。」于聲聞乘《如來出現四德經》中，由此異門密意，已顯阿賴耶識。于大眾部阿笈摩中，亦以異門密意，說此名根本識，如樹依根。化地部中，亦以異門密意，說此名窮生死蘊。有處有時見色心斷，非阿賴耶識中彼種有斷。

阿賴耶如是所知依，說阿賴耶識為性，阿陀那識為性，心為性，阿賴耶為性，根本識為性，窮生死蘊為性等；由此異門，阿賴耶識成大王路。

復有一類，謂心意識義一文異。是義不成，意識兩義差別可得，當知心義亦應有異。復有

【現代漢語翻譯】現代漢語譯本心體第三，如果離開了阿賴耶識（ālaya-vijñāna，儲存一切種子識），就沒有其他可以獲得的。所以說，成就阿賴耶識作為心體，由於它是種子，意（manas，末那識）和識（vijñāna，了別識）才能運轉。因為什麼緣故也說它名為『心』呢？由於種種法熏習的種子所積聚的緣故。其次，為什麼在聲聞乘（Śrāvakayāna，小乘）中不說此心名為阿賴耶識，而說為阿陀那識（ādāna-vijñāna，執持識）呢？因為此識深細，為甚深境界所攝持的緣故。為什麼這樣說呢？因為諸位聲聞，不於一切境界智慧之處運轉，因此對於他們，即使不說此識，他們的智慧也能成就，解脫也能成就，所以不為他們說。如果諸位菩薩，必定於一切境界智慧之處運轉，所以才為他們說。如果離開了此種智慧，不容易證得一切智智（sarvajñāna-jñāna，對一切法的智慧）。其次，聲聞乘中也以不同的方式，用隱秘的含義，已經說了阿賴耶識，如《增壹阿笈摩》（Ekottara Āgama）中所說：『世間眾生，愛阿賴耶，樂阿賴耶，欣阿賴耶，喜阿賴耶；爲了斷除這樣的阿賴耶，說正法時，恭敬地豎起耳朵，安住于求解的心，依法隨法而行。如來出世，如此甚奇希有的正法，出現在世間。』在聲聞乘的《如來出現四德經》中，也用這種不同的方式，隱秘地顯示了阿賴耶識。在大眾部（Mahāsāṃghika）的阿笈摩中，也用不同的方式，隱秘地說此識名為根本識（mūla-vijñāna），如同樹依靠根。化地部（Mahīśāsaka）中，也用不同的方式，隱秘地說此識名為窮生死蘊（bhavaṅga）。在某些地方，有時見到色心斷滅，但阿賴耶識中的那些種子並沒有斷滅。阿賴耶識是這樣所知依（ālambana，所依靠的），說阿賴耶識為自性，阿陀那識為自性，心為自性，阿賴耶為自性，根本識為自性，窮生死蘊為自性等等；由於這些不同的說法，阿賴耶識成就了一條大道。又有一類人，認為心、意、識的意義相同，只是用詞不同。這種說法不成立，因為意和識的兩種意義差別是可以獲得的，應當知道心的意義也應該有不同。還有...

【English Translation】 English version The third aspect is the essence of mind. If it is separated from the Ālaya-vijñāna (storehouse consciousness), nothing else can be obtained. Therefore, the Ālaya-vijñāna is established as the essence of mind. Because of this, as a seed, the Manas (mind) and Vijñāna (consciousness) operate. Why is it also called 'mind'? Because it is accumulated by the seeds of various dharmas that have been熏習 (perfumed/influenced). Furthermore, why is this mind not called Ālaya-vijñāna in the Śrāvakayāna (Hearer Vehicle), but Ādāna-vijñāna (clinging consciousness)? Because it is subtle and contained within a profound realm. Why is this so? Because the Śrāvakas do not operate in all realms of wisdom. Therefore, even without this explanation, their wisdom can be achieved, and liberation can be attained, so it is not explained to them. If the Bodhisattvas definitely operate in all realms of wisdom, then it is explained to them. If one is separated from this wisdom, it is not easy to attain Sarvajñāna-jñāna (wisdom of all knowledge). Furthermore, the Ālaya-vijñāna has also been spoken of in the Śrāvakayāna in a different way, with a hidden meaning, as it is said in the Ekottara Āgama (Increasing by One Āgama): 'Sentient beings in the world love the Ālaya, delight in the Ālaya, rejoice in the Ālaya, are happy in the Ālaya; in order to cut off such Ālaya, when the Dharma is preached, they respectfully raise their ears, abide in a mind seeking understanding, and practice the Dharma in accordance with the Dharma. The Tathāgata appears in the world, and such a wonderful and rare Dharma appears in the world.' In the Śrāvakayāna's 'Sūtra on the Four Virtues of the Appearance of the Tathāgata,' the Ālaya-vijñāna is also revealed in this different way, with a hidden meaning. In the Āgama of the Mahāsāṃghika (Great Assembly School), it is also said in a different way, with a hidden meaning, that this is called the Mūla-vijñāna (root consciousness), like a tree relying on its root. In the Mahīśāsaka (Mahishasaka) school, it is also said in a different way, with a hidden meaning, that this is called the Bhavaṅga (life-continuum). In some places, sometimes the cessation of form and mind is seen, but those seeds in the Ālaya-vijñāna are not cut off. The Ālaya is thus the ālambana (support) of what is known. It is said that the Ālaya-vijñāna is its nature, the Ādāna-vijñāna is its nature, the mind is its nature, the Ālaya is its nature, the Mūla-vijñāna is its nature, the Bhavaṅga is its nature, and so on; because of these different expressions, the Ālaya-vijñāna becomes a great thoroughfare. There is also a class of people who say that the meanings of mind, Manas, and Vijñāna are the same, only the words are different. This view is not established, because the two meanings of Manas and Vijñāna can be distinguished, and it should be known that the meaning of mind should also be different. Furthermore...

一類，謂薄伽梵所說眾生愛阿賴耶，乃至廣說，此中五取蘊說名阿賴耶。有餘復謂貪俱樂受名阿賴耶。有餘復謂薩迦耶見名阿賴耶。此等諸師，由教及證，愚于藏識，故作此執。如是安立阿賴耶名，隨聲聞乘安立道理，亦不相應。若不愚者，取此藏識安立彼說阿賴耶名，如是安立則為最勝。云何最勝？若五取蘊名阿賴耶，生惡趣中一向苦處，最可厭逆，眾生一向不起愛樂，于中執藏不應道理，以彼常求速舍離故。若貪俱樂受名阿賴耶，第四靜慮以上無有，具彼有情常有厭逆，于中執藏亦不應理。若薩迦耶見名阿賴耶，於此正法中信解無我者，恒有厭逆，于中執藏亦不應理。阿賴耶識內我性攝，雖生惡趣一向苦處求離苦蘊，然于藏識我愛隨縛，未嘗求離。雖生第四靜慮以上，于貪俱樂恒有厭逆，然于藏識我愛隨縛。雖於此正法信解無我者厭逆我見，然于藏識我愛隨縛。是故安立阿賴耶識名阿賴耶，成就最勝。

如是已說阿賴耶識安立異門，安立此相云何可見？安立此相略有三種：一者、安立自相，二者、安立因相，三者、安立果相。此中安立阿賴耶識自相者，謂依一切雜染品法所有薰習為彼生因，由能攝持種子相應。此中安立阿賴耶識因相者，謂即如是一切種子阿賴耶識，於一切時與彼雜染品類諸法現前為因。此

【現代漢語翻譯】現代漢語譯本：有一類人說，薄伽梵（Bhagavan，世尊）所說的眾生愛阿賴耶（Ālaya，藏識），乃至廣泛地闡述，認為五取蘊（pañca-upādānakkhandha，色、受、想、行、識五種構成要素）被稱為阿賴耶。還有一些人認為，與貪慾相關的感受被稱為阿賴耶。還有一些人認為，薩迦耶見（satkāya-dṛṣṭi，有身見，認為五蘊和合的身體是真實的我）被稱為阿賴耶。這些導師們，由於對教義和證悟的理解不足，愚昧於藏識的含義，所以才會有這樣的執著。像這樣安立阿賴耶的名稱，即使按照聲聞乘（Śrāvakayāna，小乘）的安立道理，也是不相應的。如果不是愚昧的人，採用藏識來安立他們所說的阿賴耶名稱，這樣的安立才是最殊勝的。為什麼說最殊勝呢？如果五取蘊被稱為阿賴耶，那麼生於惡趣（durgati，不好的去處）中，完全是痛苦的地方，最令人厭惡，眾生完全不會產生愛樂，在其中執著藏匿是不合道理的，因為他們總是尋求快速地舍離它。如果與貪慾相關的感受被稱為阿賴耶，那麼在第四禪定（caturtha-dhyāna）以上就沒有了，具有這種感受的有情總是厭惡它，在其中執著藏匿也是不合道理的。如果薩迦耶見被稱為阿賴耶，那麼對於在此正法中信解無我（anātman）的人來說，總是厭惡它，在其中執著藏匿也是不合道理的。阿賴耶識（ālayavijñāna）的內涵包含了我性，即使生於惡趣中，完全是痛苦的地方，尋求脫離苦蘊，然而對於藏識的我愛卻始終隨之束縛，從未尋求脫離。即使生於第四禪定以上，對於與貪慾相關的感受總是厭惡，然而對於藏識的我愛卻始終隨之束縛。即使對於此正法中信解無我的人厭惡我見，然而對於藏識的我愛卻始終隨之束縛。因此，安立阿賴耶識的名稱為阿賴耶，才是最殊勝的。

像這樣已經說了阿賴耶識安立的不同方面，那麼如何才能看到安立的這個相呢？安立這個相略有三種：第一，安立自相；第二，安立因相；第三，安立果相。這裡安立阿賴耶識的自相，是指依靠一切雜染品法（klesha，煩惱）的所有熏習作為它的生因，因為它能夠攝持種子相應。這裡安立阿賴耶識的因相，是指像這樣的一切種子阿賴耶識，在一切時與那些雜染品類的諸法現前作為原因。

【English Translation】 English version: Some say that what the Bhagavan (Blessed One) spoke of as beings' love for the Ālaya (store consciousness), and so on extensively explained, refers to the five skandhas of clinging (pañca-upādānakkhandha) as being called Ālaya. Others again say that the feeling associated with greed is called Ālaya. Still others say that the view of self (satkāya-dṛṣṭi) is called Ālaya. These teachers, due to their ignorance of the store consciousness, both in terms of doctrine and realization, hold these views. Establishing the name Ālaya in this way is not even consistent with the principles of the Śrāvakayāna (Hearer Vehicle). If those who are not ignorant were to use this store consciousness to establish the name Ālaya in their teachings, such an establishment would be the most excellent. Why is it the most excellent? If the five skandhas of clinging are called Ālaya, then in the evil destinies (durgati), which are entirely places of suffering and most repulsive, beings would not have any love or attachment, and it would not be reasonable to cling to them, as they are constantly seeking to quickly abandon them. If the feeling associated with greed is called Ālaya, then it does not exist above the fourth dhyāna (meditative absorption), and beings who possess it constantly have aversion to it, so it would not be reasonable to cling to it. If the view of self is called Ālaya, then those who have faith and understanding of no-self (anātman) in this true Dharma constantly have aversion to it, so it would not be reasonable to cling to it. The nature of the Ālayavijñāna (store consciousness) includes the concept of 'I', so even when born in the evil destinies, which are entirely places of suffering, and seeking to escape the aggregates of suffering, they are still bound by love for the store consciousness and never seek to escape it. Even when born above the fourth dhyāna, they constantly have aversion to the feeling associated with greed, but they are still bound by love for the store consciousness. Even those who have faith and understanding of no-self in this true Dharma have aversion to the view of self, but they are still bound by love for the store consciousness. Therefore, establishing the name of the Ālayavijñāna as Ālaya is the most excellent.

Having thus explained the different aspects of establishing the Ālayavijñāna, how can this established aspect be seen? There are roughly three ways to establish this aspect: first, establishing its own-nature; second, establishing its causal-nature; and third, establishing its resultant-nature. Here, establishing the own-nature of the Ālayavijñāna refers to relying on all the habitual tendencies of defiled dharmas (klesha) as its cause of arising, because it is capable of holding the corresponding seeds. Here, establishing the causal-nature of the Ālayavijñāna refers to the fact that this very store consciousness of all seeds is at all times the cause for the manifestation of those defiled dharmas.

中安立阿賴耶識果相者，謂即依彼雜染品法無始時來所有薰習，阿賴耶識相續而生。

複次，何等名為薰習？薰習能詮。何為所詮？謂依彼法俱生俱滅，此中有能生彼因性，是謂所詮。如苣蕂中有花薰習，苣蕂與華俱生俱滅，是諸苣蕂帶能生彼香因而生。又如所立貪等行者，貪等薰習，依彼貪等俱生俱滅，此心帶彼生因而生。或多聞者，多聞薰習，依聞作意俱生俱滅，此心帶彼記因而生，由此薰習能攝持故，名持法者。阿賴耶識薰習道理，當知亦爾。

複次，阿賴耶識中諸雜染品法種子，為別異住？為無別異？非彼種子有別實物於此中住，亦非不異。然阿賴耶識如是而生，有能生彼功能差別，名一切種子識。

複次，阿賴耶識與彼雜染諸法同時更互為因，云何可見？譬如明燈，焰炷生燒，同時更互。又如蘆束互相依持，同時不倒。應觀此中更互為因道理亦爾。如阿賴耶識為雜染諸法因，雜染諸法亦為阿賴耶識因，唯就如是安立因緣，所餘因緣不可得故。

云何薰習無異無雜，而能與彼有異有雜諸法為因？如眾纈具纈所纈衣，當纈之時，雖復未有異雜非一品類可得，入染器后，爾時衣上便有異雜非一品類染色絞絡文像顯現。阿賴耶識亦復如是，異雜能薰之所薰習，于薰習時雖復未有異雜可得，

【現代漢語翻譯】現代漢語譯本：什麼是安立阿賴耶識（Ālayavijñāna）的果相呢？就是說，依賴於那些雜染品法（Klista-dharma），從無始以來所產生的一切熏習，阿賴耶識相續不斷地生起。

其次，什麼叫做熏習？熏習是能詮（cause），那麼所詮（effect）是什麼呢？就是說，依賴於那些法而俱生俱滅，這裡面有能夠產生那些法的因性，這就是所詮。比如苣蕂（一種香草）中有花的熏習，苣蕂與花俱生俱滅，這些苣蕂帶著能夠產生那種香味的因而生起。又比如那些確立貪等行為的人，貪等熏習，依賴於那些貪等而俱生俱滅，這個心帶著產生那些貪等的因而生起。或者比如多聞的人，多聞熏習，依賴於聽聞作意而俱生俱滅，這個心帶著記憶的因而生起，由於這種熏習能夠攝持的緣故，被稱為持法者。阿賴耶識的熏習道理，應當知道也是這樣。

其次，阿賴耶識中的各種雜染品法種子，是分別異處而住呢？還是沒有分別異處呢？不是說那些種子有分別的實體在此中住，也不是說沒有差別。然而阿賴耶識就是這樣生起，具有能夠產生那些法的功能差別，所以叫做一切種子識。

其次，阿賴耶識與那些雜染諸法同時互相作為因，怎麼能夠看得出來呢？比如明燈，燈焰和燈炷的生起和燃燒，是同時互相作用的。又比如蘆葦捆，互相依靠支撐，同時不會倒下。應當觀察這裡面互相作為因的道理也是這樣。就像阿賴耶識是雜染諸法的因，雜染諸法也是阿賴耶識的因，只是就這樣的安立因緣，其餘的因緣是不可得的。

為什麼熏習沒有差異也沒有混雜，卻能夠作為那些有差異有混雜的諸法的因呢？比如眾多的纈具（印花工具）和纈所纈衣（印花衣服），在印花的時候，雖然還沒有差異混雜非一的品類可以得到，進入染色器后，這個時候衣服上便有差異混雜非一品類的染色絞絡文像顯現。阿賴耶識也是這樣，差異混雜的能熏所熏習，在熏習的時候雖然還沒有差異混雜可以得到。

【English Translation】 English version: What are the resultant characteristics of the establishment of Ālayavijñāna (storehouse consciousness)? It refers to all the habitual energies (Bīja) arising from those defiled dharmas (Klista-dharma) since beginningless time, with Ālayavijñāna arising continuously.

Furthermore, what is called 'habitual energy'? Habitual energy is the 'cause' (hetu). What is the 'effect' (phala)? It means that, depending on those dharmas, they arise and cease together, and within this, there is the causal nature that can produce those dharmas; this is called the 'effect'. For example, in the Ligusticum sinense (a fragrant herb), there is the habitual energy of the flower; the Ligusticum sinense and the flower arise and cease together, and these Ligusticum sinense arise carrying the cause that can produce that fragrance. Also, for those who establish actions such as greed, there is the habitual energy of greed, etc., depending on those greed, etc., they arise and cease together, and this mind arises carrying the cause that produces those greed, etc. Or, for example, for those who have heard much, there is the habitual energy of much hearing; depending on the mental effort of hearing, they arise and cease together, and this mind arises carrying the cause of memory. Because this habitual energy can retain, it is called 'holder of the Dharma'. The principle of habitual energy in Ālayavijñāna should be understood in the same way.

Furthermore, are the seeds of various defiled dharmas in Ālayavijñāna dwelling separately and differently, or are they without separate differences? It is not that those seeds have separate real entities dwelling within this, nor is it that they are without difference. However, Ālayavijñāna arises in this way, having the functional differences that can produce those dharmas, and is therefore called the 'consciousness of all seeds' (Sarva-bīja vijñāna).

Furthermore, how can it be seen that Ālayavijñāna and those defiled dharmas are simultaneously and mutually causes? For example, like a bright lamp, the flame and the wick arise and burn simultaneously and mutually. Also, like a bundle of reeds, they rely on and support each other, and do not fall down simultaneously. One should observe that the principle of mutual causality is also like this. Just as Ālayavijñāna is the cause of defiled dharmas, defiled dharmas are also the cause of Ālayavijñāna; only such causal conditions are established, and other causal conditions are not obtainable.

How is it that habitual energy, without difference or mixture, can be the cause of those dharmas that have difference and mixture? For example, like the various printing tools and the printed cloth, when printing, although there are no different, mixed, or non-uniform categories obtainable, after entering the dyeing vat, at that time, different, mixed, and non-uniform categories of dyed, twisted, and patterned images appear on the cloth. Ālayavijñāna is also like this; the habitual energy that is different and mixed is habitually energized, and although there is no difference or mixture obtainable at the time of habitual energizing.

果生染器現前已后，便有異雜無量品類諸法顯現。

如是緣起，于大乘中極細甚深。又若略說有二緣起：一者、分別自性緣起，二者、分別愛非愛緣起。此中依止阿賴耶識諸法生起，是名分別自性緣起，以能分別種種自性為緣性故。復有十二支緣起，是名分別愛非愛緣起，以于善趣惡趣能分別愛非愛種種自體為緣性故。

于阿賴耶識中，若愚第一緣起，或有分別自性為因，或有分別宿作為因，或有分別自在變化為因，或有分別實我為因，或有分別無因無緣。若愚第二緣起，復有分別我為作者，我為受者。譬如眾多生盲士夫，未曾見象，復有以象說而示之。彼諸生盲，有觸象鼻，有觸其牙，有觸其耳，有觸其足，有觸其尾，有觸脊[月*梁]。諸有問言：「像為何相？」或有說言象如犁柄，或說如杵，或說如箕，或說如臼，或說如帚，或有說言象如石山。若不解了此二緣起，無明生盲亦復如是，或有計執自性為因，或有計執宿作為因，或有計執自在為因，或有計執實我為因，或有計執無因無緣；或有計執我為作者，我為受者。阿賴耶識自性，因性，及果性等，如所不了象之自性。

又若略說，阿賴耶識用異熟識，一切種子為其自性，能攝三界一切自體，一切趣等。

此中五頌：

「外、內。

【現代漢語翻譯】現代漢語譯本：當果報產生，染污的器具顯現之後，就會有各種各樣、數不清的法顯現出來。

這樣的緣起，在大乘佛法中極其精微深奧。如果簡略地說，有二種緣起：第一種是分別自性緣起，第二種是分別愛非愛緣起。其中，依靠阿賴耶識（Ālaya-vijñāna，儲存一切種子識）而生起的諸法，稱為分別自性緣起，因為它能夠分別種種自性作為緣性。還有十二因緣，稱為分別愛非愛緣起，因為它在善趣和惡趣中能夠分別愛與非愛種種自體作為緣性。

對於阿賴耶識，如果愚昧於第一種緣起，就會有人分別自性為因，或者分別宿世的業力為因，或者分別自在變化為因，或者分別實我為因，或者分別無因無緣。如果愚昧於第二種緣起，又會有人分別我為作者，我為受者。譬如許多天生的盲人，從未見過大象，有人用關於大象的說法來向他們描述大象。這些天生的盲人，有的摸到象鼻，有的摸到象牙，有的摸到象耳，有的摸到象足，有的摸到象尾，有的摸到象背。如果有人問：『大象是什麼樣子？』有的人說大象像犁柄，有的說像杵，有的說像簸箕，有的說像石臼，有的說像掃帚，有的人說大象像石山。如果不瞭解這兩種緣起，無明的盲人也像他們一樣，有人執著自性為因，有人執著宿作為因，有人執著自在為因，有人執著實我為因，有人執著無因無緣；有人執著我為作者，我為受者。他們不瞭解阿賴耶識的自性、因性和果性等等，就像他們不瞭解大象的自性一樣。

如果簡略地說，阿賴耶識的作用是異熟識（Vipāka-vijñāna，果報識），一切種子是它的自性，它能夠攝持三界的一切自體，一切趣向等等。

以下是五頌：

【English Translation】 English version: When the fruition arises and the defiled vessel manifests, various and countless kinds of dharmas appear.

Such dependent origination is extremely subtle and profound in Mahayana Buddhism. Briefly speaking, there are two types of dependent origination: the dependent origination of discriminating self-nature and the dependent origination of discriminating love and non-love. Among them, the dharmas that arise in dependence on the Ālaya-vijñāna (storehouse consciousness) are called the dependent origination of discriminating self-nature, because it can discriminate various self-natures as the causal nature. Furthermore, the twelve links of dependent origination are called the dependent origination of discriminating love and non-love, because in the good and bad destinies, it can discriminate various self-entities of love and non-love as the causal nature.

Regarding the Ālaya-vijñāna, if one is ignorant of the first dependent origination, some will discriminate self-nature as the cause, or discriminate past karma as the cause, or discriminate self-existent transformation as the cause, or discriminate a real self as the cause, or discriminate no cause and no condition. If one is ignorant of the second dependent origination, some will discriminate 'I' as the doer and 'I' as the receiver. For example, many people born blind have never seen an elephant, and someone describes the elephant to them. These people born blind, some touch the elephant's trunk, some touch its tusks, some touch its ears, some touch its feet, some touch its tail, some touch its back. If someone asks, 'What does an elephant look like?' some say the elephant is like a plow handle, some say it is like a pestle, some say it is like a winnowing basket, some say it is like a mortar, some say it is like a broom, and some say the elephant is like a stone mountain. If one does not understand these two dependent originations, the blind of ignorance are also like them, some clinging to self-nature as the cause, some clinging to past karma as the cause, some clinging to self-existence as the cause, some clinging to a real self as the cause, some clinging to no cause and no condition; some clinging to 'I' as the doer and 'I' as the receiver. They do not understand the self-nature, causal nature, and fruition nature of the Ālaya-vijñāna, just as they do not understand the self-nature of the elephant.

Briefly speaking, the function of the Ālaya-vijñāna is the Vipāka-vijñāna (resultant consciousness), all seeds are its self-nature, and it can encompass all self-entities of the three realms, all destinies, and so on.

The following are five verses:

不明瞭。　　於二唯世俗、　勝義。諸種子，　　當知有六種：　剎那滅、俱有，　　恒隨轉應知、　決定、待眾緣、　　唯能引自果。　堅、無記、可熏、　　與能熏相應：　所熏非異此，　　是為熏習相。　六識無相應，　　三差別相違，　二念不俱有，　　類例余成失。　此外內種子，　　能生、引應知，　枯喪由能引，　　任運后滅故。」

為顯內種非如外種，復說二頌：

「外或無熏習，　　非內種應知；　聞等熏習無，　　果生非道理；　作不作失得，　　過故成相違；　外種內為緣，　　由依彼熏習。」

複次，其餘轉識普於一切自體諸趣，應知說名能受用者，如《中邊分別論》中說伽他曰：

「一則名緣識，　　第二名受者，　此中能受用、　　分別、推心法。」

如是二識更互為緣，如《阿毗達磨大乘經》中說伽他曰：

「諸法于識藏，　　識於法亦爾，　更互為果性，　　亦常為因性。」

若於第一緣起中，如是二識互為因緣，于第二緣起中復是何緣？是增上緣。如是六識幾緣所生？增上，所緣，等無間緣。如是三種緣起：謂窮生死，愛非愛趣，及能受用；具有四緣。

如是已安立阿賴耶識異門及相，復云何知如是異門及如

【現代漢語翻譯】現代漢語譯本不甚明瞭。關於二諦，即世俗諦和勝義諦（兩種真理）。關於諸種子（一切法的潛在力量），應當知道有六種：剎那滅（瞬間消逝）、俱有（同時存在）、恒隨轉應知（持續相隨轉變）、決定（性質確定）、待眾緣（依賴眾多條件）、唯能引自果（只能產生自身的結果）。堅固、無記（非善非惡）、可熏習（可以被影響）、與能熏習相應（與施加影響的事物相對應）：所熏習的與這些沒有不同，這就是熏習相（影響和被影響的性質）。六識（眼識、耳識、鼻識、舌識、身識、意識）沒有相應的熏習，三種差別（時間、地點、方式）相互違背，兩個念頭不能同時存在，如果用其他例子類比就會出現錯誤。此外在內（阿賴耶識內）的種子，應當知道具有能生（產生果）和能引（引導果）的作用，枯萎衰敗是因為能引的作用，自然而然地在之後消滅。爲了顯示內在的種子不同於外在的種子，再次說了兩個頌：外在的種子可能沒有熏習，但內在的種子不應如此；如果沒有聽聞佛法等的熏習，產生結果是不合道理的；如果造作或不造作導致失去或得到，因為這些過失會造成相互矛盾；外在的種子以內在的種子為緣，因為依賴於內在種子的熏習。再次，其餘的轉識（轉變的意識）普遍地對於一切自體（自身）和諸趣（輪迴的各個階段），應當知道被稱為能受用者（體驗者），如《中邊分別論》（區分中間和極端觀點的論著）中所說偈頌：『第一稱為緣識（作為條件的意識），第二稱為受者（體驗者），其中能受用（能夠體驗）、分別（區分）、推求心法（探究心理現象）。』像這樣，兩種意識互相作為條件，如《阿毗達磨大乘經》（關於大乘佛教教義的經文）中所說偈頌：『諸法（一切事物）存在於識藏（阿賴耶識），識也存在於法中，互相作為果的性質，也常常作為因的性質。』如果在第一種緣起（因果關係）中，這兩種意識互為因緣，那麼在第二種緣起中又是什麼緣呢？是增上緣（強有力的條件）。那麼這六識是由幾種緣所生呢？增上緣、所緣緣（對像條件）、等無間緣（連續條件）。像這樣三種緣起：即窮生死（輪迴的終結）、愛非愛趣（喜歡和不喜歡的傾向），以及能受用（體驗的能力）；具有四種緣。像這樣已經安立了阿賴耶識（根本識）的異名和相狀，又如何知道這些異名和相狀是...

【English Translation】 English version Not clearly understood. Regarding the two truths, namely the conventional truth and the ultimate truth. Regarding the seeds (potential forces of all phenomena), it should be known that there are six types: momentary cessation, co-existence, constant transformation, definiteness, dependence on conditions, and the ability to produce only their own results. Firm, neutral (neither good nor evil), capable of being influenced, and corresponding to what can influence: what is influenced is not different from these; this is the nature of influence and being influenced. The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) do not have corresponding influence, the three differences (time, place, and manner) contradict each other, two thoughts cannot exist simultaneously, and if other examples are used for analogy, errors will occur. Furthermore, the seeds within (within the Alaya Consciousness) should be known to have the functions of producing (generating results) and leading (guiding results); decay and decline are due to the function of leading, and they naturally cease afterward. To show that the internal seeds are different from the external seeds, two more verses are spoken: External seeds may not have influence, but internal seeds should not be so; if there is no influence from hearing the Dharma (Buddhist teachings) etc., producing results is unreasonable; if actions or non-actions lead to loss or gain, contradictions arise because of these faults; external seeds take internal seeds as conditions, because they rely on the influence of internal seeds. Furthermore, the remaining transformed consciousnesses universally, for all self-natures and realms of existence, should be known as those who experience, as the verse in the Madhyanta-vibhanga (A Treatise Differentiating the Middle and the Extremes) says: 'The first is called the conditioning consciousness, the second is called the experiencer; among these are the ability to experience, to discriminate, and to investigate mental phenomena.' Like this, the two consciousnesses act as conditions for each other, as the verse in the Abhidharma-Mahayana-sutra (A Sutra on the Abhidharma of the Great Vehicle) says: 'All phenomena exist in the storehouse consciousness (Alaya Consciousness), and consciousness also exists in phenomena; they mutually act as the nature of results, and also often act as the nature of causes.' If in the first origination (causal relationship) these two consciousnesses are mutual causes and conditions, then what condition is it in the second origination? It is the dominant condition. Then how many conditions give rise to these six consciousnesses? Dominant condition, object condition, and immediate condition. Like this, the three kinds of origination: namely the end of samsara (cycle of rebirth), liked and disliked tendencies, and the ability to experience; have four conditions. Like this, the different names and characteristics of the Alaya Consciousness (foundational consciousness) have been established, and how is it known that these different names and characteristics are...

是相，決定唯在阿賴耶識非於轉識？由若遠離如是安立阿賴耶識，雜染清凈皆不得成：謂煩惱雜染，若業雜染，若生雜染皆不成故；世間清凈，出世清凈亦不成故。

云何煩惱雜染不成？以諸煩惱及隨煩惱熏習所作彼種子體，於六識身不應理故。所以者何？若立眼識貪等煩惱及隨煩惱俱生俱滅，此由彼熏成種非余：即此眼識若已謝滅，余識所間，如是熏習，熏習所依皆不可得，從此先滅余識所間，現無有體眼識與彼貪等俱生，不應道理，以彼過去現無體故。如從過去現無體業，異熟果生，不應道理。又此眼識貪等俱生所有熏習亦不成就：然此熏習不住貪中，由彼貪慾是能依故，不堅住故。亦不得住所餘識中，以彼諸識所依別故，又無決定俱生滅故。亦復不得住自體中，由彼自體決定無有俱生滅故。是故眼識貪等煩惱及隨煩惱之所熏習，不應道理；又復此識非識所熏。如說眼識，所餘轉識亦復如是，如應當知。

複次，從無想等上諸地沒來生此間，爾時煩惱及隨煩惱所染初識，此識生時應無種子，由所依止及彼熏習並已過去，現無體故。

複次，對治煩惱識若已生，一切世間余識已滅，爾時若離阿賴耶識，所餘煩惱及隨煩惱種子在此對治識中，不應道理。此對治識自性解脫故，與余煩惱及隨煩惱不俱

【現代漢語翻譯】現代漢語譯本是說諸法的相狀，完全決定於阿賴耶識（儲存一切種子識），而不是在轉識（六識：眼識、耳識、鼻識、舌識、身識、意識）中嗎？因為如果離開了這樣安立的阿賴耶識，雜染（不清凈）和清凈都不能成立：所謂的煩惱雜染、業雜染、以及生雜染都不能成立；世間的清凈和出世間的清凈也不能成立。

為什麼說煩惱雜染不能成立呢？因為各種煩惱和隨煩惱熏習所產生的種子，在六識身上是不合道理的。為什麼這樣說呢？如果認為眼識和貪等煩惱及隨煩惱同時生起同時滅去，並且認為這是由它們熏習而成的種子，而不是其他的：那麼，這個眼識如果已經謝滅，被其他識所間隔，這樣的熏習，熏習的所依都不可得。從先前滅去、被其他識間隔、現在沒有實體的眼識，與貪等同時生起，是不合道理的，因為它過去已經沒有實體了。就像從過去沒有實體的業，產生異熟果（果報），是不合道理的。

而且，這個眼識與貪等同時生起所產生的熏習也不能成立：然而這個熏習不能停留在貪中，因為貪慾是能依（依靠者），不堅固。也不能停留在其他的識中，因為那些識的所依不同，而且沒有決定性的同時生滅。也不能停留在它自身中，因為它自身決定沒有同時生滅。所以，眼識被貪等煩惱及隨煩惱熏習是不合道理的；而且這個識也不能被識所熏習。就像說眼識一樣，其餘的轉識也是如此，應當知道。

再者，從無想等上層諸地死亡後來到這個世間，那時煩惱和隨煩惱所染污的最初的識，這個識產生的時候應該沒有種子，因為所依靠的處所和熏習都已經過去，現在沒有實體了。

再者，對治煩惱的識如果已經產生，一切世間的其餘識已經滅去，這時如果離開了阿賴耶識，其餘的煩惱和隨煩惱的種子在這個對治識中是不合道理的。因為這個對治識自性解脫，不與其餘的煩惱和隨煩惱同時存在。

【English Translation】 English version Is it the case that the nature of phenomena is definitively determined by the Ālaya-vijñāna (storehouse consciousness), and not by the transforming consciousnesses (the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness)? Because if one were to abandon the establishment of the Ālaya-vijñāna in this way, neither defilement nor purification could be accomplished: that is to say, neither the defilement of afflictions, nor the defilement of karma, nor the defilement of birth could be accomplished; neither worldly purification nor supramundane purification could be accomplished.

Why is it that the defilement of afflictions cannot be accomplished? Because the seeds produced by the熏習 (xunxi, perfuming or influence) of various afflictions and secondary afflictions are not reasonable in the six consciousnesses. Why is this so? If one posits that eye-consciousness and afflictions such as greed, along with secondary afflictions, arise and cease simultaneously, and that this is the seed produced by their 熏習 (xunxi), and not by anything else: then, if this eye-consciousness has already ceased, being interrupted by other consciousnesses, such 熏習 (xunxi), and the basis of 熏習 (xunxi), are both unobtainable. It is unreasonable that eye-consciousness, which has previously ceased, is interrupted by other consciousnesses, and now has no substance, arises simultaneously with greed and so on, because it has no substance in the past. It is like the production of the Vipāka (mature result) from karma that has no substance in the past, which is unreasonable.

Moreover, the 熏習 (xunxi) produced by this eye-consciousness arising simultaneously with greed and so on cannot be accomplished: however, this 熏習 (xunxi) cannot reside in greed, because greed is the dependent (the one that relies), and is not firm. Nor can it reside in other consciousnesses, because the bases of those consciousnesses are different, and there is no definitive simultaneous arising and ceasing. Nor can it reside in itself, because it itself definitively does not have simultaneous arising and ceasing. Therefore, it is unreasonable that eye-consciousness is 熏習 (xunxi) by afflictions such as greed and secondary afflictions; moreover, this consciousness cannot be 熏習 (xunxi) by consciousness. Just as it is said of eye-consciousness, so it is with the remaining transforming consciousnesses, as should be understood.

Furthermore, when one dies from the upper realms such as the 無想 (wuxiang, non-thought) realm and is born in this world, the initial consciousness defiled by afflictions and secondary afflictions at that time should have no seed when this consciousness arises, because the place of reliance and the 熏習 (xunxi) have already passed, and now have no substance.

Furthermore, if the consciousness that counteracts afflictions has already arisen, and all other worldly consciousnesses have ceased, then if one abandons the Ālaya-vijñāna (storehouse consciousness), it is unreasonable that the seeds of the remaining afflictions and secondary afflictions are in this counteracting consciousness. Because this counteracting consciousness is liberated by nature, it does not coexist with the remaining afflictions and secondary afflictions.

生滅故。復於後時世間識生，爾時若離阿賴耶識，彼諸熏習及所依止久已過去，現無體故，應無種子而更得生。是故若離阿賴耶識，煩惱雜染皆不得成。

云何為業雜染不成？行為緣識不相應故。此若無者，取為緣有亦不相應。

云何為生雜染不成？結相續時不相應故。若有於此非等引地沒已生時，依中有位意起染污意識結生相續，此染污意識于中有中滅，于母胎中識羯羅藍更相和合。若即意識與彼和合，既和合已依止此識于母胎中有意識轉。若爾，即應有二意識于母胎中同時而轉。又即與彼和合之識是意識性，不應道理，依染污故，時無斷故，意識所緣不可得故。設和合識即是意識，為此和合意識即是一切種子識？為依止此識所生余意識是一切種子識？若此和合識是一切種子識，即是阿賴耶識，汝以異名立為意識。若能依止識是一切種子識，是則所依因識非一切種子識，能依果識是一切種子識，不應道理。是故成就此和合識非是意識，但是異熟識，是一切種子識。

複次，結生相續已，若離異熟識，執受色根亦不可得。其餘諸識各別依故，不堅住故，是諸色根不應離識。

若離異熟識，識與名色更互相依，譬如蘆束相依而轉，此亦不成。

若離異熟識，已生有情，識食不成。何以故

【現代漢語翻譯】現代漢語譯本：因為有生滅的緣故。如果在後來的世間，意識產生時，如果離開了阿賴耶識（ālaya-vijñāna，儲存一切種子識），那麼那些熏習和所依止的，都已經過去很久了，現在沒有實體，應該沒有種子卻又能夠產生。所以，如果離開了阿賴耶識，煩惱雜染都不能成立。

為什麼說業雜染不能成立呢？因為行為作為意識產生的條件是不相應的。如果沒有阿賴耶識，那麼取作為有的條件也是不相應的。

為什麼說生雜染不能成立呢？因為連線相續的時候不相應。如果有人在非等引地（非禪定狀態）死亡后，在轉生時，依靠中陰身（antarābhava，死亡到轉生之間的過渡狀態）的階段，意根產生染污的意識，連線生命相續，這個染污的意識在中陰身中滅亡，在母胎中，識與羯羅藍（kalala，受精卵最初的凝結狀態）相互結合。如果就是這個意識與羯羅藍結合，結合之後，依靠這個識，在母胎中有意識產生。如果是這樣，就應該有兩個意識在母胎中同時運作。而且，與羯羅藍結合的識是意識的性質，這不合道理，因為它是染污的，時間上沒有間斷，意識所緣的對象不可得。假設結合的識就是意識，那麼這個結合的意識就是一切種子識嗎？還是依靠這個識所產生的其他意識是一切種子識？如果這個結合的識是一切種子識，那就是阿賴耶識，你只是用不同的名字把它稱為意識。如果能依靠的識是一切種子識，那麼所依靠的因識就不是一切種子識，能依靠的果識是一切種子識，這不合道理。所以，這個結合的識不是意識，而是異熟識（vipāka-vijñāna，果報識），是一切種子識。

再者，連線生命相續之後，如果離開了異熟識，執取色根（rūpa-indriya，感覺器官）也是不可能的。因為其他的各個識都有各自的所依，而且不堅固，所以這些色根不應該離開異熟識。

如果離開了異熟識，識與名色（nāmarūpa，精神和物質）之間相互依存的關係，就像蘆葦捆綁在一起相互支撐一樣，也是不能成立的。

如果離開了異熟識，已經出生的有情，識食（vijñāna-āhāra，意識食）不能成立。為什麼呢？

【English Translation】 English version: Because of arising and ceasing. Furthermore, when consciousness arises in the world at a later time, if it is separate from the ālaya-vijñāna (storehouse consciousness, the consciousness that stores all seeds), then those熏習 (vāsanā, habitual tendencies) and their basis of support have long passed, and since they have no present substance, there should be no seeds, yet they are able to arise again. Therefore, if it is separate from the ālaya-vijñāna, the defilements of affliction cannot be established.

Why is it that the defilement of karma cannot be established? Because action as a condition for consciousness to arise is not corresponding. If this (ālaya-vijñāna) does not exist, then grasping as a condition for existence is also not corresponding.

Why is it that the defilement of birth cannot be established? Because it is not corresponding when connecting the continuity of existence. If someone dies in a non-samādhi state and is reborn, relying on the intermediate state (antarābhava, the intermediate state between death and rebirth), the mind produces defiled consciousness, connecting the continuity of life. This defiled consciousness ceases in the intermediate state, and in the mother's womb, consciousness combines with the kalala (the initial coagulation of the fertilized egg). If it is this consciousness that combines with the kalala, and after combining, relying on this consciousness, consciousness arises in the mother's womb, then there should be two consciousnesses operating simultaneously in the mother's womb. Moreover, the consciousness that combines with the kalala is of the nature of consciousness, which is not reasonable, because it is defiled, there is no interruption in time, and the object of consciousness is not attainable. Supposing the combining consciousness is consciousness, then is this combining consciousness the all-seed consciousness? Or is the other consciousness arising from relying on this consciousness the all-seed consciousness? If this combining consciousness is the all-seed consciousness, then it is the ālaya-vijñāna, and you are simply calling it consciousness by a different name. If the consciousness that can be relied upon is the all-seed consciousness, then the causal consciousness that is relied upon is not the all-seed consciousness, and the resultant consciousness that can be relied upon is the all-seed consciousness, which is not reasonable. Therefore, this combining consciousness is not consciousness, but is the vipāka-vijñāna (resultant consciousness), which is the all-seed consciousness.

Furthermore, after connecting the continuity of life, if it is separate from the vipāka-vijñāna, grasping the rūpa-indriya (sense organs) is also impossible. Because the other consciousnesses each have their own basis of support, and are not stable, these sense organs should not be separate from the vipāka-vijñāna.

If it is separate from the vipāka-vijñāna, the mutual dependence between consciousness and nāmarūpa (name and form, mind and matter), like reeds bound together supporting each other, cannot be established.

If it is separate from the vipāka-vijñāna, vijñāna-āhāra (consciousness as food) cannot be established for sentient beings who have already been born. Why is that?

？以六識中隨取一識，於三界中已生有情能作食事不可得故。

若從此沒，于等引地正受生時，由非等引染污意識結生相續，此非等引染污之心，彼地所攝，離異熟識，餘種子體定不可得。

複次，生無色界，若離一切種子異熟識，染污善心應無種子，染污善心應無依持。

又即于彼若出世心正現在前，余世間心皆滅盡故，爾時便應滅離彼趣。若生非想非非想處，無所有處出世間心現在前時，即應二趣悉皆滅離。此出世識不以非想非非想處為所依趣，亦不應以無所有處為所依趣，亦非涅槃為所依趣。

又將沒時，造善造惡，或下或上所依漸冷，若不信有阿賴耶識，皆不得成。是故若離一切種子異熟識者，此生雜染亦不得成。

云何世間清凈不成？謂未離欲纏貪未得色纏心者，即以欲纏善心為離欲纏貪故勤修加行。此欲纏加行心，與色纏心不俱生滅故，非彼所熏，為彼種子不應道理。又色纏心過去多生余心間隔，不應為今定心種子，唯無有故。是故成就色纏定心一切種子異熟果識，展轉傳來為今因緣；加行善心為增上緣。如是一切離欲地中，如應當知。如是世間清凈，若離一切種子異熟識，理不得成。

云何出世清凈不成？謂世尊說依他言音及內各別如理作意，由此為因正見得生

【現代漢語翻譯】現代漢語譯本：如果以六識（眼識、耳識、鼻識、舌識、身識、意識）中的任何一個識為例，在三界（欲界、色界、無色界）中，對於已經出生的有情來說，用它來作為食物是不可能的。

如果從這一世死亡，在等引地（禪定狀態）進入正受（正確的禪定）時，由於非等引（非禪定狀態）的染污意識結生相續，這個非等引的染污之心，是彼地（等引地）所攝的，離開了異熟識（阿賴耶識），其餘的種子體是絕對不可能存在的。

再者，在無色界中，如果離開了作為一切種子的異熟識，那麼染污的善心就應該沒有種子，染污的善心就應該沒有所依持。

又，如果出世間心（超越世俗的心）正在顯現，其餘的世間心都滅盡了，那麼這個時候就應該滅離那個趣（輪迴的去處）。如果生在非想非非想處（無色界最高的禪定境界），無所有處（無色界第二高的禪定境界）的出世間心正在顯現時，就應該兩個趣都滅離。這個出世識不以非想非非想處作為所依趣，也不應該以無所有處作為所依趣，也不是以涅槃作為所依趣。

又，將要死亡的時候，造善或者造惡，或者下半身或者上半身所依的身體逐漸變冷，如果不相信有阿賴耶識（ālaya-vijñāna），這些都不能成立。所以，如果離開了作為一切種子的異熟識，那麼這一生的雜染也不能成立。

世間的清凈為什麼不能成立呢？如果還沒有離開欲界的貪慾，還沒有得到色界的禪定，就用欲界的善心來爲了離開欲界的貪慾而勤奮修行。這個欲界的加行心，和色界的心不是同時生滅的，所以不能被色界的心所熏習，作為色界心的種子是不合理的。而且色界的心過去多生，被其他的心間隔，不應該作為現在的定心的種子，因為沒有這個可能性。所以，成就色界定心的一切種子的異熟果識，輾轉傳來作為現在的因緣；加行善心作為增上緣。像這樣，一切離欲地中，應該如實地瞭解。像這樣，世間的清凈，如果離開了作為一切種子的異熟識，在道理上是不能成立的。

出世間的清凈為什麼不能成立呢？世尊說，依靠他人的言語和自己內心的如理作意（正確的思考），由此為因，正見（正確的見解）才能產生。

【English Translation】 English version: If we take any one of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) as an example, it is impossible for sentient beings already born in the three realms (desire realm, form realm, and formless realm) to use it as food.

If, upon death in this life, one is born into the state of correct absorption (samādhi) in the meditative grounds (dhyāna), due to the defiled consciousness of non-absorption giving rise to the continuity of rebirth, this defiled mind of non-absorption, which is included in that ground (the meditative ground), apart from the differentiated fruition consciousness (ālaya-vijñāna), the remaining seed-essence is absolutely unattainable.

Furthermore, in the formless realm, if one is separated from the differentiated fruition consciousness that serves as the seed of everything, then defiled wholesome thoughts should have no seed, and defiled wholesome thoughts should have no support.

Moreover, if the supramundane mind (the mind that transcends the mundane) is presently manifesting, and all other mundane minds have ceased, then at that time, one should be liberated from that realm of existence (the cycle of rebirth). If one is born in the Realm of Neither Perception nor Non-Perception (the highest meditative state in the formless realm), and the supramundane mind of the Realm of Nothingness (the second highest meditative state in the formless realm) is presently manifesting, then both realms should be liberated. This supramundane consciousness does not take the Realm of Neither Perception nor Non-Perception as its supporting realm, nor should it take the Realm of Nothingness as its supporting realm, nor does it take Nirvāṇa as its supporting realm.

Furthermore, when one is about to die, creating good or evil karma, and the body upon which one relies gradually cools from the lower or upper part, if one does not believe in the ālaya-vijñāna (storehouse consciousness), all of this cannot be established. Therefore, if one is separated from the differentiated fruition consciousness that serves as the seed of everything, then the defilement of this life cannot be established.

Why cannot mundane purity be established? If one has not yet separated from the attachment to desire and has not yet attained the meditative state of the form realm, then one diligently cultivates practices with the wholesome mind of the desire realm in order to separate from the attachment to desire. This mind of practice in the desire realm and the mind of the form realm do not arise and cease simultaneously, so it cannot be influenced by the mind of the form realm, and it is unreasonable for it to be the seed of the mind of the form realm. Moreover, the mind of the form realm has been separated by other minds in many past lives, so it should not be the seed of the present samādhi mind, because there is no such possibility. Therefore, the differentiated fruition consciousness, which is the seed of everything that accomplishes the samādhi mind of the form realm, is transmitted in succession as the cause of the present; the wholesome mind of practice serves as the supporting condition. In this way, in all realms of detachment from desire, one should understand accordingly. In this way, mundane purity cannot be established in principle if one is separated from the differentiated fruition consciousness that serves as the seed of everything.

Why cannot supramundane purity be established? The World-Honored One (Bhagavan) said that relying on the words of others and one's own internal, individual, and reasoned reflection, right view (correct understanding) arises from this cause.

。此他言音，如理作意，為熏耳識？為熏意識？為兩俱熏？若於彼法如理思惟，爾時耳識且不得起；意識亦為種種散動余識所間。若與如理作意相應生時，此聞所熏意識與彼熏習久滅過去，定無有體，云何復為種子能生后時如理作意相應之心？又此如理作意相應是世間心，彼正見相應是出世心，曾未有時俱生俱滅，是故此心非彼所熏。既不被熏，為彼種子，不應道理。是故出世清凈，若離一切種子異熟果識，亦不得成。此中聞熏習攝受彼種子不相應故。

複次，云何一切種子異熟果識為雜染因，復為出世能對治彼凈心種子？又出世心昔未曾習，故彼熏習決定應無，既無熏習從何種生？是故應答：從最清凈法界等流正聞熏習種子所生。

此聞熏習，為是阿賴耶識自性？為非阿賴耶識自性？若是阿賴耶識自性，云何是彼對治種子？若非阿賴耶識自性，此聞熏習種子所依云何可見？乃至證得諸佛菩提，此聞熏習隨在一種所依轉處，寄在異熟識中，與彼和合俱轉，猶如水乳；然非阿賴耶識，是彼對治種子性故。

此中依下品熏習成中品熏習，依中品熏習成上品熏習，依聞思修多分修作得相應故。

又此正聞熏習種子下中上品，應知亦是法身種子，與阿賴耶識相違，非阿賴耶識所攝，是出世間最凈法界

【現代漢語翻譯】現代漢語譯本：這種從他人處聽來的言語聲音，如理作意（指如理地進行思考和注意），是熏習耳識呢？還是熏習意識呢？還是兩者都熏習呢？如果對那法進行如理思惟，那時耳識且不能生起；意識也被種種散亂的其他識所干擾。如果與如理作意相應而生起時，這由聽聞所熏習的意識與那熏習已久滅的過去，一定沒有實體，怎麼又作為種子能生起後來的如理作意相應之心呢？而且這如理作意相應是世間心，那正見相應是出世心，從來沒有同時生起同時滅去，因此這心不是那心所熏習的。既然不被熏習，作為那心的種子，不應道理。因此出世清凈，如果離開一切種子異熟果識，也不能成就。這其中聽聞熏習不能攝受那種子，因為它們不相應。

再次，為什麼一切種子異熟果識既是雜染的因，又是出世的能對治它的清凈心種子呢？而且出世心過去未曾修習，所以那熏習一定沒有，既然沒有熏習從哪裡產生呢？因此應該回答：從最清凈的法界等流的正聞熏習種子所生。

這聽聞熏習，是阿賴耶識（ālaya-vijñāna，一切種子識）的自性嗎？還是不是阿賴耶識的自性？如果是阿賴耶識的自性，怎麼是它的對治種子呢？如果不是阿賴耶識的自性，這聽聞熏習種子的所依在哪裡可以見到呢？乃至證得諸佛菩提（bodhi，覺悟），這聽聞熏習隨著在一種所依的轉變之處，寄存在異熟識中，與它和合一起運轉，猶如水乳；然而不是阿賴耶識，因為它是對治種子的性質。

這其中依靠下品的熏習成就中品的熏習，依靠中品的熏習成就上品的熏習，依靠聞、思、修（śravaṇa-cintā-bhāvanā，聽聞、思考、修習）多次修作而得到相應。

而且這正聞熏習種子的下品、中品、上品，應該知道也是法身（dharma-kāya，佛的法性之身）的種子，與阿賴耶識相違背，不是阿賴耶識所攝，是出世間最清凈的法界。

【English Translation】 English version: This sound of speech heard from others, when mindfully considered (referring to thinking and paying attention in accordance with reason), does it熏習(xūn xí, perfuming, influencing) the ear consciousness? Or does it熏習(xūn xí) the mind consciousness? Or does it熏習(xūn xí) both? If one contemplates that Dharma mindfully, then the ear consciousness cannot arise; the mind consciousness is also interrupted by various scattered other consciousnesses. If it arises in accordance with mindful consideration, this consciousness熏習(xūn xí)ed by hearing, together with that long-extinguished past熏習(xūn xí), certainly has no substance. How can it then serve as a seed to generate a later mind that accords with mindful consideration? Moreover, this mind that accords with mindful consideration is a worldly mind, while that corresponding to right view is a supramundane mind. They have never arisen and ceased simultaneously. Therefore, this mind is not熏習(xūn xí)ed by that mind. Since it is not熏習(xūn xí)ed, it should not be the seed of that mind. Therefore, supramundane purity cannot be achieved if it is separated from all seeds and the resultant consciousness of fruition. In this case, the hearing熏習(xūn xí) does not embrace that seed because they are not compatible.

Furthermore, how can the ālaya-vijñāna (一切種子識, storehouse consciousness) with all its seeds and resultant consciousness of fruition be both the cause of defilement and the supramundane seed of the pure mind that can counteract it? Moreover, the supramundane mind has never been practiced in the past, so that熏習(xūn xí) must certainly be absent. Since there is no熏習(xūn xí), from what seed does it arise? Therefore, the answer should be: it arises from the seed of right hearing熏習(xūn xí) that flows from the purest dharma-dhātu (法界, realm of reality).

Is this hearing熏習(xūn xí) the nature of the ālaya-vijñāna (阿賴耶識, storehouse consciousness)? Or is it not the nature of the ālaya-vijñāna (阿賴耶識)? If it is the nature of the ālaya-vijñāna (阿賴耶識), how can it be its counteracting seed? If it is not the nature of the ālaya-vijñāna (阿賴耶識), where can the basis of this hearing熏習(xūn xí) seed be seen? Until one attains the bodhi (菩提, enlightenment) of all Buddhas, this hearing熏習(xūn xí) follows the place of transformation in a certain basis, residing in the resultant consciousness of fruition, and operates together with it in harmony, like water and milk. However, it is not the ālaya-vijñāna (阿賴耶識), because it is the nature of the counteracting seed.

In this case, relying on the inferior熏習(xūn xí) one achieves the intermediate熏習(xūn xí), and relying on the intermediate熏習(xūn xí) one achieves the superior熏習(xūn xí), because one obtains correspondence by practicing hearing, thinking, and cultivation (śravaṇa-cintā-bhāvanā, 聞思修) extensively.

Moreover, the inferior, intermediate, and superior grades of this right hearing熏習(xūn xí) seed should be known as the seeds of the dharma-kāya (法身, dharma body) as well. They are contrary to the ālaya-vijñāna (阿賴耶識), not included within the ālaya-vijñāna (阿賴耶識), and are the purest dharma-dhātu (法界) of the supramundane world.

等流性故，雖是世間而是出世心種子性。又出世心雖未生時，已能對治諸煩惱纏，已能對治諸險惡趣，已作一切所有惡業朽壞對治，又能隨順逢事一切諸佛菩薩。雖是世間，應知初修業菩薩所得亦法身攝。聲聞獨覺所得，唯解脫身攝。

又此熏習非阿賴耶識，是法身解脫身攝。如如熏習，下中上品次第漸增，如是如是異熟果識次第漸減，即轉所依。既一切種所依轉已，即異熟果識及一切種子無種子而轉，一切種永斷。

複次，云何猶如水乳？非阿賴耶識與阿賴耶識同處俱轉，而阿賴耶識一切種盡，非阿賴耶識一切種增？譬如於水鵝所飲乳。又如世間得離欲時，非等引地熏習漸減，其等引地熏習漸增而得轉依。

又入滅定識不離身，聖所說故。此中異熟識應成不離身，非為治此滅定生故。

又非出定此識復生，由異熟識既間斷已，離結相續無重生故。

又若有執以意識故滅定有心，此心不成：定不應成故，所緣行相不可得故，應有善根相應過故，不善無記不應理故，應有想受現行過故，觸可得故，於三摩地有功能故，應有唯滅想過失故，應有其思信等善根現行過故，拔彼能依令離所依不應理故，有譬喻故，如非遍行此不有故。

又此定中由意識故執有心者，此心是善不善無記皆不

【現代漢語翻譯】現代漢語譯本由於『等流性』（Samatā），即使是世間心，也具有出世心的種子性質。而且，出世心即使尚未生起，也已經能夠對治各種煩惱纏縛，能夠對治各種險惡的去處，已經對所有惡業的朽壞起到了對治作用，並且能夠隨順逢事一切諸佛菩薩。雖然是世間心，應當知道初修業的菩薩所得的也屬於法身所攝。而聲聞、獨覺所得，僅僅是解脫身所攝。

此外，這種熏習不是阿賴耶識（Ālaya-vijñāna），而是法身、解脫身所攝。隨著熏習的程度，下品、中品、上品次第漸增，異熟果識（vipāka-phala-vijñāna）也次第漸減，這就是轉所依（āśraya-parivṛtti）。既然一切種子的所依已經轉變，那麼異熟果識以及一切種子都將無種子而轉變，一切種子都將永遠斷除。

再者，如何猶如水乳交融呢？不是說阿賴耶識與阿賴耶識同處一起運轉，而是說阿賴耶識的一切種子窮盡，不是說阿賴耶識的一切種子增長。譬如鵝飲水中的乳。又如世間獲得離欲時，不是等引地（samāhita-bhūmi）的熏習漸減，而是等引地的熏習漸增，從而獲得轉依。

此外，入滅盡定（nirodha-samāpatti）時，識不離身，這是聖者所說的緣故。這裡，異熟識應當成為不離身，而不是爲了對治此滅盡定而生起。

此外，不是說出定后此識又重新生起，因為異熟識既然已經間斷，脫離了煩惱的相續，就不會重新產生。

此外，如果有人執著認為因為意識的緣故，滅盡定中存在心，這種觀點是不成立的：因為滅盡定不應該成立，因為所緣的行相不可得，應該有與善根相應的過失，不善和無記不應該成立，應該有想和受現行的過失，觸可以得到，對於三摩地（samādhi）有功能，應該有隻有滅想的過失，應該有其思和信等善根現行的過失，拔除其能依，使其脫離所依是不應該成立的，有譬喻可以說明，如同非遍行心所，此心所不存在的緣故。

此外，在此定中，由於意識的緣故執著認為有心的人，此心是善、不善還是無記呢？

【English Translation】 English version Because of 'equanimity' (Samatā), even a worldly mind possesses the seed nature of a supramundane mind. Moreover, even when the supramundane mind has not yet arisen, it is already capable of counteracting various afflictive entanglements, capable of counteracting various perilous destinies, has already acted as a counteractive force against the decay of all evil deeds, and is able to accord with and serve all Buddhas and Bodhisattvas. Although it is a worldly mind, it should be known that what is attained by a Bodhisattva in the initial stages of practice is also included within the Dharmakāya (法身, Body of Dharma). What is attained by Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Realizers) is included only within the Vimuktikāya (解脫身, Body of Liberation).

Furthermore, this perfuming (vāsanā) is not the Ālaya-vijñāna (阿賴耶識, Storehouse Consciousness), but is included within the Dharmakāya and Vimuktikāya. As the perfuming increases in inferior, intermediate, and superior grades, the Vipāka-phala-vijñāna (異熟果識, Resultant Consciousness) gradually decreases in sequence, and this is the transformation of the basis (āśraya-parivṛtti, 轉所依). Since the basis of all seeds has been transformed, the Vipāka-phala-vijñāna and all seeds will transform without seeds, and all seeds will be permanently severed.

Moreover, how is it like water and milk? It is not that the Ālaya-vijñāna and the Ālaya-vijñāna operate together in the same place, but that all the seeds of the Ālaya-vijñāna are exhausted, not that all the seeds of the Ālaya-vijñāna increase. It is like a goose drinking milk from water. Furthermore, just as when one attains freedom from desire in the world, it is not that the perfuming of the samāhita-bhūmi (等引地, meditative state) gradually decreases, but that the perfuming of the samāhita-bhūmi gradually increases, thereby attaining transformation of the basis.

Furthermore, when entering Nirodha-samāpatti (滅盡定, Cessation Attainment), consciousness does not leave the body, because the sages have said so. Here, the Vipāka-vijñāna should become inseparable from the body, not arise to counteract this Nirodha-samāpatti.

Furthermore, it is not that this consciousness arises again after emerging from the samādhi, because once the Vipāka-vijñāna has been interrupted, having departed from the continuity of afflictions, it will not be reborn.

Furthermore, if someone insists that there is mind in Nirodha-samāpatti because of consciousness, this view is untenable: because Nirodha-samāpatti should not be established, because the object of cognition is unattainable, there should be the fault of corresponding with wholesome roots, unwholesome and indeterminate states should not be established, there should be the fault of perception and sensation being manifest, contact can be obtained, it has a function for samādhi (三摩地, concentration), there should be the fault of only the cessation of perception, there should be the fault of its thought and faith and other wholesome roots being manifest, removing its support and causing it to depart from its basis should not be established, there is an analogy to illustrate, like non-pervasive mental factors, this mind does not exist because of this.

Furthermore, for those who insist that there is mind in this samādhi because of consciousness, is this mind wholesome, unwholesome, or indeterminate?

得成，故不應理。

若復有執色心無間生是諸法種子，此不得成，如前已說。又從無色、無想天沒，滅定等出，不應道理。又阿羅漢後心不成。唯可容有等無間緣。

如是若離一切種子異熟果識，雜染清凈皆不得成，是故成就如前所說相阿賴耶識，決定是有。

此中三頌：

「菩薩于凈心，　　遠離於五識，　無餘，心轉依　　云何汝當作？　若對治轉依，　　非斷故不成，　果因無差別，　　于永斷成過。　無種或無體，　　若許為轉依，　無彼二無故，　　轉依不應理。」

複次，此阿賴耶識差別云何？略說應知或三種，或四種。

此中三種者，謂三種熏習差別故：一、名言熏習差別，二、我見熏習差別，三、有支熏習差別。

四種者，一、引發差別、二、異熟差別，三、緣相差別，四、相貌差別。

此中引發差別者，謂新起熏習。此若無者，行為緣識，取為緣有，應不得成。

此中異熟差別者，謂行有為緣，于諸趣中異熟差別。此若無者，則無種子，後有諸法生應不成。

此中緣相差別者，謂即意中我執緣相。此若無者，染污意中我執所緣，應不得成。

此中相貌差別者：謂即此識有共相，有不共相，無受生種子相，有受生種子相

【現代漢語翻譯】現代漢語譯本：如果認為這樣可以成立，那是不合道理的。

如果又有人執著於色心（Rupa-citta，物質和精神）無間斷地產生，是諸法的種子，這也是不能成立的，如同前面已經說過的。又從無色界（Arupaloka，佛教三界之一，沒有物質存在的精神世界）、無想天（Asaññasatta，色界天之一，沒有思想存在的境界）死亡，或者從滅盡定（Nirodha-samāpatti，一種高級禪定狀態，停止所有心識活動）等狀態出來，也是不合道理的。而且阿羅漢（Arhat，已證得涅槃的聖者）的最後心識也不能成立。只能容許有等無間緣（Samanantarapaccaya，心識生起的條件之一，指前一個心識為后一個心識的生起提供條件）。

像這樣，如果離開了一切種子的異熟果識（Vipāka-phala-vijñāna，由業力成熟而產生的果報識），雜染（Saṃkleśa，煩惱和污垢）和清凈（Visuddhi，純潔和清凈）都不能成立，所以成就如前面所說的相阿賴耶識（Ālaya-vijñāna，儲存一切種子和業力的根本識），是決定存在的。

這裡有三首偈頌：

『菩薩對於清凈心（Citta，心），遠離於五識（Pañca-vijñāna，眼、耳、鼻、舌、身五種感覺意識），沒有剩餘，心轉依（Citta-parāvṛtti，心的轉變和依靠）你將如何做？如果對治轉依（Parāvṛtti，轉變），因為不是斷滅所以不能成立，果和因沒有差別，對於永遠斷滅會造成過失。沒有種子或者沒有自體（Svabhāva，自身本性），如果允許作為轉依，沒有那兩者，轉依是不合道理的。』

再者，這阿賴耶識（Ālaya-vijñāna）的差別是什麼呢？簡略地說，應該知道有三種或四種。

這裡的三種是指三種熏習（Vāsanā，習氣）的差別：一、名言熏習差別（Nāma-vāsanā，語言和概念的習氣），二、我見熏習差別（Ātma-dṛṣṭi-vāsanā，對自我的錯誤觀念的習氣），三、有支熏習差別（Bhavaṅga-vāsanā，生命延續的習氣）。

四種是指：一、引發差別（Prabhava-viśeṣa，產生新業力的差別），二、異熟差別（Vipāka-viśeṣa，果報成熟的差別），三、緣相差別（Ālambana-viśeṣa，所緣對象的差別），四、相貌差別（Ākāra-viśeṣa，顯現的形態的差別）。

這裡引發差別是指新產生的熏習。如果沒有這個，行為緣識（Karma-vijñāna，以行為條件的識），取為緣有（Upādāna-bhava，以執取為條件的有），就不能成立。

這裡異熟差別是指行為有為緣，在各個趣（Gati，輪迴的去處，如天道、人道等）中的果報差別。如果沒有這個，就沒有種子，後來的諸法產生就不能成立。

這裡緣相差別是指在意（Manas，意識）中的我執（Ātma-graha，對自我的執著）所緣的相。如果沒有這個，染污意（Kliṣṭa-manas，被煩惱染污的意識）中的我執所緣，就不能成立。

這裡相貌差別是指：這個識有共相（Sādhāraṇa-ākāra，共同的相），有不共相（Asādhāraṇa-ākāra，不共同的相），沒有受生種子相（Anutpāda-bīja-ākāra，沒有產生果報的種子相），有受生種子相（Utpāda-bīja-ākāra，有產生果報的種子相）。

【English Translation】 English version: If it is held to be established in this way, it is not reasonable.

Furthermore, if someone insists that the uninterrupted arising of Rupa-citta (form and mind) are the seeds of all dharmas, this cannot be established, as previously stated. Moreover, arising from Arupaloka (formless realm, one of the three realms in Buddhism, a mental world without material existence), Asaññasatta (non-percipient beings realm, a realm in the form realm where there is no thought), or emerging from Nirodha-samāpatti (cessation attainment, an advanced meditative state where all mental activity ceases), etc., is not reasonable. Also, the final consciousness of an Arhat (one who has attained Nirvana) cannot be established. Only Samanantarapaccaya (contiguity condition, one of the conditions for the arising of consciousness, referring to the preceding consciousness providing the condition for the arising of the subsequent consciousness) can be accommodated.

Thus, if one departs from the Vipāka-phala-vijñāna (resultant consciousness, the consciousness that arises as a result of karma) of all seeds, both Saṃkleśa (defilement) and Visuddhi (purity) cannot be established. Therefore, the establishment of the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds and karmas) with its characteristics, as previously described, is definitely existent.

Here are three verses:

'For a Bodhisattva, regarding the pure Citta (mind), being apart from the five Pañca-vijñāna (five sense consciousnesses: eye, ear, nose, tongue, and body), Without remainder, how would you make Citta-parāvṛtti (transformation of mind, the turning and reliance of the mind)? If the Parāvṛtti (transformation) is a counteractive one, it cannot be established because it is not annihilation, If there is no difference between the result and the cause, it would result in the fault of eternal annihilation. Without seeds or without Svabhāva (own-being, inherent nature), if it is allowed as Parāvṛtti, Without those two, the Parāvṛtti is not reasonable.'

Furthermore, what are the distinctions of this Ālaya-vijñāna (storehouse consciousness)? Briefly, it should be known that there are either three or four kinds.

The three kinds here refer to the distinctions of three types of Vāsanā (habitual tendencies): 1. Distinctions of Nāma-vāsanā (verbal habit energy, the habitual tendencies of language and concepts), 2. Distinctions of Ātma-dṛṣṭi-vāsanā (habit energy of self-view, the habitual tendencies of the mistaken notion of self), 3. Distinctions of Bhavaṅga-vāsanā (habit energy of existence, the habitual tendencies of the continuation of life).

The four kinds refer to: 1. Prabhava-viśeṣa (distinction of production, the distinction of generating new karma), 2. Vipāka-viśeṣa (distinction of maturation, the distinction of the maturation of karmic results), 3. Ālambana-viśeṣa (distinction of object, the distinction of the object of cognition), 4. Ākāra-viśeṣa (distinction of appearance, the distinction of manifested forms).

Here, the distinction of production refers to newly arising habitual tendencies. If this were absent, Karma-vijñāna (action-consciousness, consciousness conditioned by action) and Upādāna-bhava (clinging-becoming, becoming conditioned by clinging) could not be established.

Here, the distinction of maturation refers to the distinctions of karmic results in various Gati (destinations of rebirth, such as the realms of gods, humans, etc.) conditioned by action and existence. If this were absent, there would be no seeds, and the arising of subsequent dharmas would not be established.

Here, the distinction of object refers to the object of Ātma-graha (self-grasping, the clinging to a self) in the Manas (mind, consciousness). If this were absent, the object of self-grasping in the Kliṣṭa-manas (afflicted mind, the consciousness afflicted by defilements) could not be established.

Here, the distinction of appearance refers to: this consciousness has Sādhāraṇa-ākāra (common appearance, common characteristics), Asādhāraṇa-ākāra (uncommon appearance, uncommon characteristics), Anutpāda-bīja-ākāra (appearance of non-productive seeds, the appearance of seeds that do not produce results), and Utpāda-bīja-ākāra (appearance of productive seeds, the appearance of seeds that produce results).

等。

共相者，謂器世間種子。不共相者，謂各別內處種子。共相即是無受生種子，不共相即是有受生種子。對治生時，唯不共相所對治滅。共相為他分別所持，但見清凈，如瑜伽師於一物中種種勝解，種種所見皆得成立。

此中二頌：

「難斷難遍知，　　應知名共結，　瑜伽者心異，　　由外相大故，　凈者雖不滅，　　而於中見凈；　又清凈佛土，　　由佛見清凈。」

復有別頌：對前所引種種勝解，種種所見皆得成立。

「諸瑜伽師於一物，　　種種勝解各不同，　種種所見皆得成，　　故知所取唯有識。」

此若無者，諸器世間，有情世間生起差別，應不得成。

復有粗重相及輕安相：粗重相者，謂煩惱隨煩惱種子。輕安相者，謂有漏善法種子。此若無者，所感異熟無所堪能，有所堪能所依差別，應不得成。

復有有受盡相無受盡相：有受盡相者，謂已成熟異熟果善不善種子。無受盡相者，謂名言熏習種子，無始時來種種戲論流轉種子故。此若無者，已作已作善惡二業，與果受盡，應不得成。又新名言熏習生起，應不得成。

復有譬喻相：謂此阿賴耶識，幻炎夢翳為譬喻故。此若無者，由不實遍計種子故，顛倒緣相應不得成。

復有具足相

【現代漢語翻譯】現代漢語譯本共相，指的是器世間（指有情眾生所居住的物質世界）的種子。不共相，指的是各個不同的內處（指眼、耳、鼻、舌、身、意六根）的種子。共相是沒有感受果報的種子，不共相是有感受果報的種子。在對治煩惱生起時，只有不共相會被對治。相，是被其他分別心所執持的，但（瑜伽師）能見到清凈的景象，就像瑜伽師對於同一事物，有種種殊勝的理解，種種所見都能成立。

這裡有兩首偈頌：『難以斷除、難以普遍瞭解的，應當知道是共結（共同的煩惱結縛）。瑜伽修行者的心境不同，因為外在景象的廣大。清凈的景象雖然沒有滅除，但在其中能見到清凈；又清凈的佛土，由佛的清凈心所見。』

還有另外一首偈頌：對應前面所說的種種殊勝理解，種種所見都能成立。『諸位瑜伽師對於同一事物，有種種不同的殊勝理解，種種所見都能成立，所以知道所取（所執取）的唯有識（阿賴耶識）。』

如果這些（共相和不共相）不存在，那麼器世間和有情世間生起的差別，就無法成立。

還有粗重相和輕安相：粗重相，指的是煩惱和隨煩惱的種子。輕安相，指的是有漏（有煩惱）的善法種子。如果這些不存在，那麼所感得的異熟果（由業力所感的果報）就沒有堪能性（承受能力），有所堪能性的所依差別，就無法成立。

還有有受盡相和無受盡相：有受盡相，指的是已經成熟、即將感受異熟果的善和不善的種子。無受盡相，指的是名言熏習（語言文字的熏習）的種子，以及無始以來種種戲論（虛妄不實的言論）流轉的種子。如果這些不存在，那麼已經造作的善惡二業，以及果報的受盡，就無法成立。另外，新的名言熏習的生起，也無法成立。

還有譬喻相：指的是阿賴耶識，以幻、炎、夢、翳（幻象、陽焰、夢境、眼翳）作為譬喻。如果這些不存在，那麼由於不真實的遍計所執（虛妄分別執著）的種子，顛倒的緣相應無法成立。

還有具足相

【English Translation】 English version 'Common characteristics' refer to the seeds of the receptacle world (the material world inhabited by sentient beings). 'Uncommon characteristics' refer to the seeds of the individual internal bases (the six sense organs: eyes, ears, nose, tongue, body, and mind). Common characteristics are seeds that do not receive karmic retribution, while uncommon characteristics are seeds that do receive karmic retribution. When antidotes to afflictions arise, only the uncommon characteristics are counteracted. A 'characteristic' is something held by others' discriminations, but (a yogi) can see pure appearances. Just as a yogi, with regard to one object, has various superior understandings, all kinds of perceptions can be established.

Here are two verses: 『Difficult to cut off, difficult to know universally, one should know are the common bonds (common afflictive bonds). The minds of yogis differ, because of the greatness of external appearances. Although pure appearances are not extinguished, one sees purity within them; moreover, pure Buddha-lands are seen as pure by the Buddha』s mind.』

There is another verse: corresponding to the aforementioned various superior understandings, all kinds of perceptions can be established. 『Yogis, with regard to one object, have various different superior understandings; all kinds of perceptions can be established; therefore, know that what is apprehended is only consciousness (Ālaya consciousness).』

If these (common and uncommon characteristics) did not exist, then the differences in the arising of the receptacle world and the sentient world could not be established.

There are also coarse and heavy characteristics and light and easeful characteristics: 'Coarse and heavy characteristics' refer to the seeds of afflictions and secondary afflictions. 'Light and easeful characteristics' refer to the seeds of wholesome dharmas that are tainted (with afflictions). If these did not exist, then the maturation result (the result of karma) that is felt would have no capacity (to be experienced), and the difference in the basis of what has capacity could not be established.

There are also characteristics of the exhaustion of feeling and characteristics of the non-exhaustion of feeling: 'Characteristics of the exhaustion of feeling' refer to the seeds of wholesome and unwholesome actions that have matured and are about to be experienced as their maturation result. 'Characteristics of the non-exhaustion of feeling' refer to the seeds of verbal habituation (habituation to language and concepts), and the seeds of the flow of various fabrications (false and unreal statements) from beginningless time. If these did not exist, then the good and bad deeds that have been done, and the exhaustion of the experience of their results, could not be established. Furthermore, the arising of new verbal habituation could not be established.

There are also characteristics of simile: referring to the Ālaya consciousness, using illusions, mirages, dreams, and cataracts as similes. If these did not exist, then due to the seeds of unreal conceptual imputation (false discriminatory attachment), the inverted dependent origination could not be established.

There are also complete characteristics

不具足相：謂諸具縛者，名具足相。世間離欲者，名損減相。有學聲聞及諸菩薩，名一分永拔相。阿羅漢、獨覺及諸如來，名煩惱障全永拔相，及煩惱所知障全永拔相，如其所應此若無者，如是次第雜染還滅應不得成。

何因緣故善不善法能感異熟，其異熟果無覆無記？由異熟果無覆無記，與善不善互不相違，善與不善互相違故。若異熟果善不善性，雜染還滅應不得成，是故異熟識唯無覆無記。

攝大乘論本捲上大正藏第 31 冊 No. 1594 攝大乘論本

攝大乘論本卷中

無著菩薩造

三藏法師玄奘奉　詔譯

所知相分第三

已說所知依，所知相復云何應觀？此略有三種：一、依他起相，二、遍計所執相，三、圓成實相。

此中何者依他起相？謂阿賴耶識為種子，虛妄分別所攝諸識。此復云何？謂身，身者，受者識，彼所受識，彼能受識，世識，數識，處識，言說識，自他差別識，善趣惡趣死生識。此中若身，身者，受者識，彼所受識，彼能受識，世識，數識，處識，言說識，此由名言熏習種子。若自他差別識，此由我見熏習種子。若善趣惡趣死生識，此由有支熏習種子。由此諸識，一切界趣雜染所攝依他起相虛妄分別皆得顯現。如此諸識，皆是

【現代漢語翻譯】現代漢語譯本不具足相：指的是那些被束縛的眾生，被稱為『具足相』（擁有完整煩惱之相）。世間那些已經離欲的人，被稱為『損減相』（煩惱有所減少之相）。有學的聲聞乘修行者以及諸位菩薩，被稱為『一分永拔相』（一部分煩惱被永遠拔除之相）。阿羅漢、獨覺以及諸位如來，被稱為『煩惱障全永拔相』（所有煩惱障全部永遠拔除之相），以及『煩惱所知障全永拔相』（所有煩惱和所知二障全部永遠拔除之相）。如果這些（不同層次的斷證）不存在，那麼雜染的還滅（從染污到清凈的轉變）就不可能成就。

因為什麼原因，善法和不善法能夠感生異熟果報，而這異熟果報卻是無覆無記的性質呢？因為異熟果報是無覆無記的，它與善和不善的性質互不衝突，而善與不善的性質是互相沖突的。如果異熟果報具有善或不善的性質，那麼雜染的還滅就不可能成就。因此，異熟識只能是無覆無記的。

《攝大乘論本》捲上大正藏第31冊 No. 1594 《攝大乘論本》

《攝大乘論本》卷中

無著菩薩造

三藏法師玄奘奉詔譯

所知相分第三

已經講述了所知依，那麼所知相又應當如何觀察呢？總的來說，所知相有三種：一、依他起相，二、遍計所執相，三、圓成實相。

這其中，什麼是依他起相呢？指的是以阿賴耶識（Alaya-vijnana，藏識）為種子，由虛妄分別所包含的各種識。這些識又是什麼呢？包括身識、身者識、受者識、彼所受識、彼能受識、世識、數識、處識、言說識、自他差別識、善趣惡趣死生識。這裡面，身識、身者識、受者識、彼所受識、彼能受識、世識、數識、處識、言說識，這些是由名言熏習的種子所產生的。自他差別識，是由我見熏習的種子所產生的。善趣惡趣死生識，是由有支熏習的種子所產生的。由於這些識，一切界趣所包含的雜染的依他起相的虛妄分別，都能夠顯現出來。這些識，都是...

【English Translation】 English version 'Not possessing the complete characteristics' refers to those beings who are bound, called 'possessing the complete characteristics' (having the complete characteristics of afflictions). Those in the world who are free from desire are called 'possessing diminished characteristics' (having diminished afflictions). The Shravakas (hearers) who are still learning and the Bodhisattvas are called 'possessing the characteristic of partially and permanently eradicating' (partially and permanently eradicating afflictions). Arhats, Pratyekabuddhas (Solitary Buddhas), and the Tathagatas (Thus Come Ones) are called 'possessing the characteristic of completely and permanently eradicating the afflictive obstructions' (completely and permanently eradicating all afflictive obstructions), and 'possessing the characteristic of completely and permanently eradicating the afflictive and cognitive obstructions' (completely and permanently eradicating all afflictive and cognitive obstructions), as appropriate. If these (different levels of attainment) did not exist, then the reversal of defilement (the transformation from defilement to purity) could not be accomplished.

For what reason can wholesome and unwholesome dharmas (phenomena) produce Vipaka (resultant) effects, while these Vipaka effects are of the nature of 'uncovered and neutral'? Because the Vipaka effects are 'uncovered and neutral', they do not contradict the nature of wholesome and unwholesome, while wholesome and unwholesome natures contradict each other. If the Vipaka effects were of a wholesome or unwholesome nature, then the reversal of defilement could not be accomplished. Therefore, the Vipaka consciousness can only be 'uncovered and neutral'.

Treatise on the Summary of the Great Vehicle, Volume 1 Taisho Tripitaka Volume 31, No. 1594, Treatise on the Summary of the Great Vehicle

Treatise on the Summary of the Great Vehicle, Volume 2

By Bodhisattva Asanga

Translated by Tripitaka Master Xuanzang under Imperial Decree

The Aspect of What is Known, Section 3

Having spoken of the basis of what is known, how should the aspect of what is known be observed? Briefly, there are three aspects: first, the dependent-arising aspect (paratantra-svabhava); second, the completely imputed aspect (parikalpita-svabhava); and third, the perfectly established aspect (parinispanna-svabhava).

Among these, what is the dependent-arising aspect? It refers to the various consciousnesses contained within the false discriminations, with the Alaya-vijnana (store consciousness) as the seed. What are these consciousnesses? They include body consciousness, the consciousness of the possessor of the body, the consciousness of the receiver, the consciousness of what is received, the consciousness of the one who can receive, world consciousness, number consciousness, place consciousness, speech consciousness, the consciousness of self-other differentiation, and the consciousness of good destinies, bad destinies, death, and birth. Among these, body consciousness, the consciousness of the possessor of the body, the consciousness of the receiver, the consciousness of what is received, the consciousness of the one who can receive, world consciousness, number consciousness, place consciousness, and speech consciousness arise from the seeds produced by the habituation of names and words. The consciousness of self-other differentiation arises from the seeds produced by the habituation of the view of self. The consciousness of good destinies, bad destinies, death, and birth arises from the seeds produced by the habituation of the limbs of existence. Because of these consciousnesses, the false discriminations of the dependent-arising aspect, contained within the defilements of all realms and destinies, can all manifest. These consciousnesses are all...

虛妄分別所攝，唯識為性，是無所有非真實義顯現所依；如是名為依他起相。

此中何者遍計所執相？謂于無義唯有識中似義顯現。

此中何者圓成實相？謂即于彼依他起相，由似義相永無有性。

此中身，身者，受者識，應知即是眼等六內界。彼所受識，應知即是色等六外界。彼能受識，應知即是眼等六識界。其餘諸識，應知是此諸識差別。

又此諸識皆唯有識，都無義故。此中以何為喻顯示？應知夢等為喻顯示。謂如夢中都無其義獨唯有識，雖種種色聲香味觸，舍林地山似義影現，而於此中都無有義。由此喻顯，應隨了知一切時處皆唯有識。由此等言，應知復有幻誑，鹿愛，翳眩等喻。若於覺時一切時處皆如夢等唯有識者，如從夢覺便覺夢中皆唯有識，覺時何故不如是轉？真智覺時亦如是轉：如在夢中此覺不轉，從夢覺時此覺乃轉，如是未得真智覺時，此覺不轉，得真智覺此覺乃轉。

其有未得真智覺者，于唯識中雲何比知？由教及理應可比知。此中教者，如《十地經》薄伽梵說：「如是三界，皆唯有心。」又薄伽梵《解深密經》亦如是說，謂彼經中慈氏菩薩問世尊言：「諸三摩地所行影像，彼與此心當言有異？當言無異？」佛告慈氏：「當言無異，何以故？由彼影像唯是識故；

【現代漢語翻譯】現代漢語譯本：依他起相，是被虛妄分別所攝，以唯識為體性，是無所有、非真實義顯現的所依之處。這樣就叫做依他起相。此中，什麼是遍計所執相？也就是在沒有真實意義、只有識的境界中，顯現出好像有意義的假象。此中，什麼是圓成實相？也就是在依他起相的基礎上，由於（認識到）那些好像有意義的假象實際上是沒有自性的。此中，身，身者，受者識，應當知道就是眼等六內界（眼根、耳根、鼻根、舌根、身根、意根）。他們所感受的識，應當知道就是色等六外界（色、聲、香、味、觸、法）。他們能感受的識，應當知道就是眼等六識界（眼識、耳識、鼻識、舌識、身識、意識）。其餘的各種識，應當知道是這些識的差別。而且這些識都只是唯識，根本沒有外境的意義。用什麼比喻來顯示這個道理呢？應當知道用夢等來比喻顯示。比如在夢中根本沒有外境的意義，只有識，雖然有種種色、聲、香、味、觸，舍宅、樹林、土地、山川等好像真實的景象顯現，但實際上這裡面根本沒有真實的外境。通過這個比喻可以明白，應當隨之瞭解一切時處都只是唯識。通過『等』字，應當知道還有幻術、欺騙、鹿愛（海市蜃樓），眼翳、眩暈等比喻。如果在清醒的時候，一切時處都像夢一樣只是唯識，就像從夢中醒來就覺得夢中一切都只是識，為什麼清醒的時候不能這樣認識呢？在獲得真智覺悟的時候，也會這樣認識：就像在夢中這種覺悟不會產生，從夢中醒來這種覺悟才會產生，這樣，在沒有獲得真智覺悟的時候，這種覺悟不會產生，得到真智覺悟的時候，這種覺悟才會產生。那些沒有獲得真智覺悟的人，對於唯識，應該如何通過比量來了解呢？應當通過教證和理證來了解。這裡所說的教證，比如《十地經》中薄伽梵（Bhagavan，世尊）說：『像這樣的三界，都只是心。』而且薄伽梵（Bhagavan，世尊）在《解深密經》中也是這樣說的，也就是在那部經中，慈氏菩薩（Maitreya Bodhisattva）問世尊（Bhagavan）：『各種三摩地（Samadhi，禪定）中所顯現的影像，應該說它和心是有區別的呢？還是沒有區別的呢？』佛告訴慈氏（Maitreya）說：『應當說沒有區別，為什麼呢？因為那些影像都只是識的緣故；』

【English Translation】 English version: The dependent nature (Paratantra-lakshana), encompassed by false discrimination, is characterized by consciousness-only (Vijnapti-matrata), and is the basis for the manifestation of what is without substance and not truly real. This is called the dependent nature. Here, what is the thoroughly conceptualized nature (Parikalpita-lakshana)? It is the appearance of seeming meanings in what is without meaning, in consciousness-only. Here, what is the perfectly accomplished nature (Parinishpanna-lakshana)? It is precisely in that dependent nature, due to the complete absence of self-nature in those seeming meanings. Here, the body, the embodied one, the experiencer's consciousness, should be understood as the six internal sense bases (ayatana) such as the eye. The consciousness experienced by them should be understood as the six external sense objects such as form. The consciousness that experiences them should be understood as the six consciousnesses such as eye-consciousness. The remaining consciousnesses should be understood as differentiations of these consciousnesses. Moreover, all these consciousnesses are only consciousness, because there are no objects at all. What analogy is used to illustrate this? It should be understood that dreams and the like are used as analogies. For example, in a dream, there are no objects at all, only consciousness. Although various forms, sounds, smells, tastes, and tactile sensations, houses, forests, lands, and mountains appear as if they are real, there are actually no real objects in them. Through this analogy, it should be understood that all times and places are only consciousness. Through the word 'like', it should be understood that there are also analogies such as illusions, deceptions, mirages (deer love), cataracts, and dizziness. If, in the waking state, all times and places are like dreams, only consciousness, just as one realizes upon awakening from a dream that everything in the dream was only consciousness, why does this realization not occur in the waking state? This realization also occurs when true wisdom is awakened: just as this realization does not occur in the dream, but only occurs upon awakening from the dream, so too, this realization does not occur when true wisdom has not been attained, but only occurs when true wisdom is attained. For those who have not attained true wisdom, how can they infer consciousness-only through inference? It should be inferred through scripture and reason. Here, scripture refers to what the Bhagavan (世尊, The Blessed One) said in the Ten Stages Sutra (Dashabhumika Sutra): 'Thus, the three realms are all only mind.' Moreover, the Bhagavan (世尊, The Blessed One) also said this in the Sandhinirmocana Sutra (解深密經), that is, in that sutra, Maitreya Bodhisattva (慈氏菩薩) asked the Bhagavan (世尊): 'The images that appear in various Samadhis (三摩地, meditative states), should they be said to be different from this mind, or not different?' The Buddha told Maitreya (慈氏): 'They should be said to be not different. Why? Because those images are only consciousness;'

我說識所緣，唯識所現故。」「世尊！若三摩地所行影像，即與此心無有異者，云何此心還取此心？」「慈氏！無有少法能取少法，然即此心如是生時，即有如是影像顯現。如質為緣還見本質，而謂我今見於影像，及謂離質別有所見影像顯現。此心亦爾，如是生時，相似有異所見影現。」

即由此教理亦顯現。所以者何？于定心中隨所觀見諸青瘀等所知影像，一切無別青瘀等事，但見自心。由此道理，菩薩于其一切識中，應可比知皆唯有識，無有境界。又于如是青瘀等中，非憶持識見所緣境，現前住故。聞思所成二憶持識，亦以過去為所緣故，所現影像得成唯識。由此比量，菩薩雖未得真智覺，于唯識中應可比知。

如是已說種種諸識，如夢等喻，即於此中眼識等識可成唯識，眼等諸識既是有色，亦唯有識云何可見？此亦如前由教及理。若此諸識亦體是識，何故乃似色性顯現，一類堅住，相續而轉？與顛倒等諸雜染法為依處故；若不爾者，于非義中起義顛倒，應不得有。此若無者，煩惱、所知二障雜染應不得有。此若無者，諸清凈法亦應無有。是故諸識應如是轉。

此中有頌：

「亂相及亂體，　　應許為色識，　及與非色識，　　若無餘亦無。」

何故身，身者，受者識，所受識，能

【現代漢語翻譯】現代漢語譯本：我說識所緣，是因為一切都是唯識所現的緣故。』世尊！如果三摩地（Samadhi，定）中所觀行的影像，和這個心沒有差別，為什麼這個心還能取這個心呢？』『慈氏（Maitreya，彌勒菩薩）！沒有任何法能夠取任何法，然而當這個心這樣生起的時候，就會有這樣的影像顯現。就像以質為緣，還能見到本質，卻說我現在見到的是影像，以及說離開質體，另外有所見的影像顯現。這個心也是這樣，當它生起的時候，相似而有差異的所見影像就會顯現。』通過這個教理也能顯現唯識的道理。為什麼這麼說呢？在定心中，無論觀見到什麼樣的青瘀（Qingyu，青腫瘀傷）等所知影像，實際上並沒有任何青瘀等事物，所見的只是自己的心。根據這個道理，菩薩對於一切識，都應該可以推知它們都只是唯識，而沒有外在境界。而且，在這些青瘀等影像中，並非是憶持識在見所緣境，因為它們是現前存在的。聞思所成的兩種憶持識，也是以過去為所緣，所以它們所顯現的影像可以成立為唯識。通過這個比量，菩薩即使沒有得到真正的智慧覺悟，也應該可以推知唯識的道理。像這樣已經說了種種識，比如夢等譬喻，那麼眼識等識就可以成立為唯識。眼等諸識既然是有色的，也只是唯識，怎麼能被看見呢？這也可以像前面一樣，通過教理和道理來解釋。如果這些識的體性也是識，為什麼會像色性一樣顯現，呈現出一種堅固、持續的狀態呢？這是因為它們是顛倒等各種雜染法的依處；如果不是這樣，在非真實意義的事物中產生真實意義的顛倒，就不應該存在。如果這種顛倒不存在，煩惱障（Klesha-avarana，煩惱障）和所知障（Jnana-avarana，所知障）這兩種雜染就不應該存在。如果這兩種雜染不存在，那麼各種清凈法也應該不存在。所以，諸識應該這樣運轉。這裡有一首偈頌：『亂相以及亂體，應當許為色識，以及與非色識，若無餘亦無。』為什麼說身，身就是受者識，所受識，能...

【English Translation】 English version: I say that consciousness is what is perceived, because everything is manifested by consciousness alone.』『World Honored One! If the images perceived in Samadhi (Samadhi, concentration) are no different from this mind, how can this mind grasp this mind?』『Maitreya (Maitreya, the Bodhisattva Maitreya)! No dharma can grasp any dharma, but when this mind arises in this way, such images will appear. It is like seeing the essence through the cause of the substance, yet saying that I am now seeing the image, and saying that apart from the substance, there is another image that appears. This mind is also like this; when it arises, similar but different perceived images will appear.』 Through this teaching and reasoning, the principle of consciousness-only can also be revealed. Why is this so? In the mind of Samadhi, no matter what kind of perceived images are seen, such as blue bruises (Qingyu, contusions), there are actually no such things as blue bruises; what is seen is only one's own mind. According to this principle, Bodhisattvas should be able to infer that all consciousnesses are only consciousness, and there are no external realms. Moreover, in these images such as blue bruises, it is not the memory consciousness that is seeing the perceived object, because they are present. The two kinds of memory consciousness formed by hearing and thinking also take the past as what is perceived, so the images they manifest can be established as consciousness-only. Through this analogy, even if Bodhisattvas have not attained true wisdom and enlightenment, they should be able to infer the principle of consciousness-only. Having thus spoken of various consciousnesses, such as the metaphor of dreams, then the eye-consciousness and other consciousnesses can be established as consciousness-only. Since the eye and other consciousnesses are colored and are only consciousness, how can they be seen? This can also be explained through teaching and reasoning, as before. If the nature of these consciousnesses is also consciousness, why do they appear like color, presenting a solid and continuous state? This is because they are the basis for various defilements such as inversion; if this were not the case, the inversion of generating true meaning in things that have no true meaning should not exist. If this inversion does not exist, then the two defilements of Klesha-avarana (Klesha-avarana, afflictive obscurations) and Jnana-avarana (Jnana-avarana, cognitive obscurations) should not exist. If these two defilements do not exist, then all pure dharmas should not exist. Therefore, consciousnesses should operate in this way. Here is a verse: 『Confused appearances and confused substance, should be admitted as color-consciousness, as well as non-color-consciousness, if there is no other, there is nothing else.』 Why the body, the body is the receiver consciousness, the received consciousness, the ability to...

受識，於一切身中俱有和合轉，能圓滿生受用所顯故。

何故如說世等諸識差別而轉？無始時來生死流轉無斷絕故；諸有情界無數量故；諸器世界無數量故；諸所作事展轉言說無數量故；各別攝取受用差別無數量故；諸愛非愛業果異熟受用差別無數量故，所受死生種種差別無數量故。

複次，云何安立如是諸識成唯識性？略由三相：一、由唯識，無有義故；二、由二性，有相有見二識別故；三、由種種，種種行相而生起故。所以者何？此一切識無有義故，得成唯識。有相見故，得成二種：若眼等識，以色等識為相，以眼識識為見；乃至以身識識為見；若意識，以一切眼為最初，法為最後諸識為相，以意識識為見。由此意識有分別故，似一切識而生起故。

此中有頌：

「唯識二種種，　　觀者意能入，　由悟入唯心，　　彼亦能伏離。」

又於此中，有一類師說一意識，彼彼依轉得彼彼名，如意思業名身語業。又於一切所依轉時，似種種相二影像轉：謂唯義影像，及分別影像。又一切處亦似所觸影像而轉，有色界中，即此意識依止身故，如余色根依止於身。

此中有頌：

「若遠行，獨行，　　無身寐于窟，　調此難調心，　　我說真梵志。」

又如經言：「如是五根

【現代漢語翻譯】現代漢語譯本：受識（Ālayavijñāna），在一切身中共同存在並和諧運作，因為它能圓滿地產生受用所顯現的一切。

為什麼像經中所說，世間等各種識（Vijñāna）有差別地運作？因為從無始以來，生死輪迴流轉沒有斷絕的緣故；因為諸有情界（Sattvaloka）的數量是無限的緣故；因為諸器世界（Bhājanaloka）的數量是無限的緣故；因為諸所作的事情輾轉言說的數量是無限的緣故；因為各自攝取受用的差別是無限的緣故；因為諸愛與非愛業果異熟受用的差別是無限的緣故；因為所受的死亡和出生的種種差別是無限的緣故。

再者，如何安立這些識成為唯識（Vijñaptimātratā）的性質？略而言之，由三種相：一、由唯識，因為沒有外境的緣故；二、由二性，因為有相分和見分兩種識的識別的緣故；三、由種種，因為種種行相而生起的緣故。為什麼這樣說呢？因為這一切識沒有外境的緣故，得以成就唯識。因為有相分和見分的緣故，得以成就兩種：如果眼等識，以色等識為相分，以眼識的識為見分；乃至以身識的識為見分；如果意識，以一切眼識為最初，法為最後諸識為相分，以意識的識為見分。由此意識有分別的緣故，相似於一切識而生起的緣故。

這裡有一首偈頌：

『唯識二種種，觀者意能入，由悟入唯心，彼亦能伏離。』

又在這裡面，有一類老師說只有一個意識，它依靠不同的所依而轉變，得到不同的名稱，如意思業被稱為身語業。又在一切所依轉變的時候，相似於種種相的兩種影像轉變：即唯有義的影像，以及分別的影像。又在一切處也相似於所觸的影像而轉變，在**中，就是這個意識依止於身體的緣故，如其餘的色根依止於身體。

這裡有一首偈頌：

『若遠行，獨行，無身寐于窟，調此難調心，我說真梵志。』

又如經中所說：『如是五根』

【English Translation】 English version: The Ālayavijñāna (storehouse consciousness), exists and functions harmoniously in all bodies, because it can perfectly generate all that is manifested by reception and enjoyment.

Why do the various Vijñānas (consciousnesses), such as those of the world, operate with differences as described in the scriptures? Because since beginningless time, the cycle of birth and death has continued without interruption; because the number of Sattvaloka (sentient realms) is infinite; because the number of Bhājanaloka (container worlds) is infinite; because the number of actions and verbal expressions is infinite; because the differences in individual grasping and enjoyment are infinite; because the differences in the ripening of karmic results of love and non-love are infinite; because the various differences in death and birth experienced are infinite.

Furthermore, how are these Vijñānas established as being of the nature of Vijñaptimātratā (consciousness-only)? Briefly, by three aspects: first, by consciousness-only, because there are no external objects; second, by the two natures, because there is the recognition of two kinds of consciousness, the image-aspect (nimitta-bhāga) and the seeing-aspect (darśana-bhāga); third, by the various, because they arise with various appearances. Why is this so? Because all these Vijñānas have no external objects, they are able to accomplish consciousness-only. Because there are image-aspect and seeing-aspect, they are able to accomplish two kinds: if it is the eye consciousness and so on, it takes the form consciousness and so on as the image-aspect, and the cognition of the eye consciousness as the seeing-aspect; and so on, until the cognition of the body consciousness as the seeing-aspect; if it is the mind consciousness, it takes all the eye consciousness as the beginning, and the dharma as the last of all the consciousnesses as the image-aspect, and the cognition of the mind consciousness as the seeing-aspect. Because of this, the mind consciousness has discrimination, and because it arises similar to all consciousnesses.

Here is a verse:

'Consciousness-only, two kinds, The observer's mind can enter, By realizing entry into mind-only, He can also subdue and depart.'

Also in this, there is a type of teacher who says there is only one mind consciousness, which transforms depending on different bases, and obtains different names, such as the mind's actions being called body and speech actions. Also, when all the bases transform, two kinds of images transform similar to various appearances: namely, the image of only meaning, and the image of discrimination. Also, in all places it also transforms similar to the image of what is touched, in the **, it is because this mind consciousness relies on the body, just as the other sense faculties rely on the body.

Here is a verse:

'If traveling far, traveling alone, Without a body, sleeping in a cave, Taming this difficult-to-tame mind, I call a true Brahmin.'

Also, as the scripture says: 'Thus, the five roots'

所行境界，意各能受，意為彼依。」

又如所說十二處中，說六識身皆名意處。

若處安立阿賴耶識識為義識，應知此中餘一切識是其相識，若意識識及所依止是其見識，由彼相識是此見識生緣相故，似義現時能作見識生依止事。如是名為安立諸識成唯識性。

諸義現前分明顯現而非是有，云何可知？如世尊言：「若諸菩薩成就四法，能隨悟入一切唯識都無有義。一者、成就相違識相智，如餓鬼傍生及諸天人，同於一事，見彼所識有差別故。二者、成就無所緣識現可得智，如過去未來夢影緣中有所得故。三者、成就應離功用無顛倒智，如有義中能緣義識應無顛倒，不由功用智真實故。四者、成就三種勝智隨轉妙智。何等為三？一、得心自在一切菩薩，得靜慮者，隨勝解力諸義顯現。二、得奢摩他修法觀者，才作意時諸義顯現。三、已得無分別智者無分別智現在前時，一切諸義皆不顯現。」由此所說三種勝智隨轉妙智，及前所說三種因緣，諸義無義道理成就。

若依他起自性，實唯有識，似義顯現之所依止，云何成依他起？何因緣故名依他起？從自熏習種子所生，依他緣起故名依他起；生剎那后無有功能自然住故，名依他起。

若遍計所執自性，依依他起實無所有似義顯現，云何成遍計

【現代漢語翻譯】現代漢語譯本：'所行境界，意各能感受，意是他們的所依。'

'又如所說的十二處中，說六識身都名為意處。'

'如果安立阿賴耶識（ālaya-vijñāna，儲存識）為義識，應當知道這裡其餘一切識是它的相識，如果意識識以及所依止是它的見識，由於那些相識是這個見識生起的因緣相，在義顯現時能作為見識生起的所依止。這樣就叫做安立諸識成就唯識性。'

'諸義現前分明顯現但並非真實存在，如何得知？如世尊所說：如果諸菩薩成就四法，就能隨順悟入一切唯識而完全沒有外境。一者，成就相違識相智，如餓鬼（preta，飢餓的鬼魂）、傍生（tiryak，動物）以及諸天人（deva，天神），對於同一件事物，見到的所識各有差別。二者，成就無所緣識現可得智，如在過去、未來、夢境、影像等緣起中有所得。三者，成就應離功用無顛倒智，如果在外境真實存在的情況下，能緣外境的識應該沒有顛倒，不由功用智而真實。四者，成就三種勝智隨轉妙智。哪三種？一、得到心自在的一切菩薩，得到靜慮（dhyāna，禪定）者，隨著勝解力的不同，諸義顯現不同。二、得到奢摩他（śamatha，止）修法觀者，才一作意時，諸義就顯現。三、已經得到無分別智者，無分別智現在前時，一切諸義都不顯現。' 由此所說的三種勝智隨轉妙智，以及前面所說的三種因緣，外境無義的道理得以成就。

'如果依他起自性，真實只有識，是外境顯現的所依止，如何成就依他起？因為什麼因緣叫做依他起？從自身熏習的種子所生，依賴他緣而生起，所以叫做依他起；生起剎那之後沒有功能自然存在，所以叫做依他起。'

'如果遍計所執自性，依賴依他起而實際上並不存在外境顯現，如何成就遍計？'

【English Translation】 English version: 'The realms experienced, the mind is able to receive each, the mind is their reliance.'

'Also, as stated in the twelve āyatanas (處，sense bases), the six vijñāna-kāyas (識身，consciousness aggregates) are all called manāyatana (意處，mind base).'

'If the ālaya-vijñāna (阿賴耶識，storehouse consciousness) is established as artha-vijñāna (義識，meaning-consciousness), it should be known that all other vijñānas (識，consciousnesses) here are its nimitta-vijñāna (相識，image-consciousness). If the mano-vijñāna (意識識，mind-consciousness) and its basis are its darśana-vijñāna (見識，seeing-consciousness), because those nimitta-vijñānas are the causal conditions for the arising of this darśana-vijñāna, they can serve as the basis for the arising of darśana-vijñāna when meanings appear. This is called establishing the nature of vijñapti-mātratā (唯識性，mere-consciousness) by establishing the vijñānas.'

'Meanings appear clearly and distinctly, but they are not real. How can this be known? As the Bhagavan (世尊，World-Honored One) said: 'If Bodhisattvas (菩薩，enlightenment beings) accomplish four dharmas (法，teachings), they can accordingly realize that all is only consciousness and there are no external objects. First, they accomplish the knowledge of contradictory consciousness-images, such as pretas (餓鬼，hungry ghosts), tiryaks (傍生，animals), and devas (諸天人，gods), who see different things in the same object. Second, they accomplish the knowledge that objectless consciousness is obtainable, as in the past, future, dreams, and reflections. Third, they accomplish non-inverted knowledge that should be free from effort. If objects were real, the consciousness that cognizes objects should be non-inverted and real without effort. Fourth, they accomplish the wonderful knowledge that accords with the three superior knowledges. What are the three? First, all Bodhisattvas who have attained mastery of mind, those who have attained dhyāna (靜慮，meditation), manifest various meanings according to the power of their adhimukti (勝解，superior resolve). Second, those who have attained śamatha (奢摩他，calm abiding) and practice vipassanā (觀，insight) manifest various meanings as soon as they direct their attention. Third, those who have already attained non-conceptual wisdom, when non-conceptual wisdom is present, all meanings do not appear.' From the wonderful knowledge that accords with these three superior knowledges, and the three causes mentioned earlier, the principle that meanings are without meaning is accomplished.'

'If the paratantra-svabhāva (依他起自性，dependent nature) is truly only consciousness, the basis upon which meanings appear, how is it established as paratantra (依他起，dependent arising)? For what reason is it called paratantra? It arises from seeds that are perfumed by one's own habits, and it arises dependent on other conditions, therefore it is called paratantra; after the moment of arising, it exists naturally without function, therefore it is called paratantra.'

'If the parikalpita-svabhāva (遍計所執自性，completely imputed nature) depends on the paratantra (依他起，dependent arising) and the appearance of objects is actually non-existent, how is parikalpita (遍計，completely imputed) established?'

所執？何因緣故名遍計所執？無量行相意識遍計顛倒生相，故名遍計所執；自相實無，唯有遍計所執可得，是故說名遍計所執。

若圓成實自性，是遍計所執永無有相，云何成圓成實？何因緣故名圓成實？由無變異性故名圓成實；又由清凈所緣性故，一切善法最勝性故，由最勝義名圓成實。

複次，有能遍計，有所遍計，遍計所執自性乃成。此中何者能遍計？何者所遍計？何者遍計所執自性？當知意識是能遍計，有分別故。所以者何？由此意識用自名言熏習為種子，及用一切識名言熏習為種子，是故意識無邊行相分別而轉，普於一切分別計度，故名遍計。又依他起自性，名所遍計。又若由此相令依他起自性成所遍計，此中是名遍計所執自性。由此相者，是如此義。

複次，云何遍計能遍計度？緣何境界？取何相貌？由何執著？由何起語？由何言說？何所增益？謂緣名為境，于依他起自性中取彼相貌，由見執著，由尋起語，由見聞等四種言說而起言說，于無義中增益為有，由此遍計能遍計度。

複次，此三自性為異為不異？應言非異非不異。謂依他起自性，由異門故成依他起；即此自性由異門故成遍計所執，即此自性由異門故成圓成實。由何異門此依他起成依他起？依他熏習種子起故。由何異

【現代漢語翻譯】現代漢語譯本：什麼是『所執』（Parikalpita，遍計所執性）？因為什麼因緣被稱為『遍計所執』？由於意識以無量種行相進行遍計顛倒而產生種種現象，所以稱為『遍計所執』；其自性實際上並不存在，只有通過遍計所執才能獲得，因此被稱為『遍計所執』。

如果說『圓成實自性』（Parinispanna，圓成實性）是『遍計所執』永遠不存在的相，那麼如何成就『圓成實』呢？因為什麼因緣被稱為『圓成實』？由於其具有不變異的性質，所以稱為『圓成實』；又由於其具有清凈所緣的性質，以及一切善法最殊勝的性質，由於這最殊勝的意義，所以稱為『圓成實』。

進一步說，有能進行遍計的主體，有所遍計的對象，『遍計所執』的自性才能成立。這裡，什麼是能進行遍計的主體？什麼是被遍計的對象？什麼是『遍計所執』的自性？應當知道，意識是能進行遍計的主體，因為它具有分別作用。為什麼這樣說呢？因為這個意識用它自己的名言熏習作為種子，以及用一切識的名言熏習作為種子，所以意識以無邊的行相分別而運轉，普遍地對一切進行分別計度，因此稱為『遍計』。另外，『依他起自性』（Paratantra，依他起性）被稱為被遍計的對象。又如果由此相狀使得『依他起自性』成為被遍計的對象，那麼這裡就是『遍計所執』的自性。這個『由此相』，就是如此意義。

進一步說，『遍計』如何進行遍計度？緣于什麼境界？取什麼相貌？由於什麼執著？由於什麼而起語言？通過什麼言說？增益了什麼？是緣于名言作為境界，在『依他起自性』中取那些相貌，由於見解而產生執著，由於尋思而產生語言，通過見、聞等四種言說而產生言說，在沒有意義的事物中增益為有意義的事物，由此『遍計』才能進行遍計度。

進一步說，這三種自性是相異還是不相異？應該說非異非不異。所謂『依他起自性』，由於不同的方面而成為『依他起』；即這個自性由於不同的方面而成為『遍計所執』，即這個自性由於不同的方面而成為『圓成實』。由於什麼不同的方面，這個『依他起』成為『依他起』？由於依賴熏習的種子而生起。由於什麼不同的方面

【English Translation】 English version: What is 『Parikalpita』 (the nature of what is completely conceptualized)? For what reason is it called 『Parikalpita』? Because consciousness produces various phenomena through completely conceptualized inversions with limitless aspects, it is called 『Parikalpita』; its self-nature does not actually exist, and it can only be obtained through complete conceptualization, therefore it is called 『Parikalpita』.

If 『Parinispanna』 (the nature of what is completely accomplished) is the aspect in which 『Parikalpita』 never exists, then how is 『Parinispanna』 accomplished? For what reason is it called 『Parinispanna』? Because it has the nature of non-alteration, it is called 『Parinispanna』; also because it has the nature of pure object, and the most excellent nature of all good dharmas, it is called 『Parinispanna』 due to this most excellent meaning.

Furthermore, there is a subject that can completely conceptualize, and an object that is completely conceptualized, and only then can the self-nature of 『Parikalpita』 be established. Here, what is the subject that can completely conceptualize? What is the object that is completely conceptualized? What is the self-nature of 『Parikalpita』? It should be known that consciousness is the subject that can completely conceptualize, because it has the function of discrimination. Why is this so? Because this consciousness uses the熏習 (xunxi, perfuming) of its own terms as seeds, and uses the熏習 (xunxi, perfuming) of the terms of all consciousnesses as seeds, therefore consciousness operates with limitless aspects of discrimination, universally discriminating and measuring everything, hence it is called 『Parikalpita』. In addition, 『Paratantra』 (the nature of dependent origination) is called the object that is completely conceptualized. Furthermore, if by this aspect the 『Paratantra』 becomes the object that is completely conceptualized, then this is the self-nature of 『Parikalpita』. This 『by this aspect』 means such a meaning.

Furthermore, how does 『Parikalpita』 completely conceptualize? What realm does it cognize? What appearance does it take? Due to what attachment? Due to what does language arise? Through what speech? What is augmented? It cognizes terms as the realm, takes those appearances in 『Paratantra』, generates attachment due to views, generates language due to thought, generates speech through the four kinds of speech such as seeing and hearing, and augments meaningless things into meaningful things, and thus 『Parikalpita』 can completely conceptualize.

Furthermore, are these three natures different or not different? It should be said that they are neither different nor not different. The so-called 『Paratantra』 becomes 『Paratantra』 due to different aspects; that is, this self-nature becomes 『Parikalpita』 due to different aspects, and that is, this self-nature becomes 『Parinispanna』 due to different aspects. Due to what different aspects does this 『Paratantra』 become 『Paratantra』? It arises due to reliance on the seeds of熏習 (xunxi, perfuming). Due to what different aspects

門即此自性成遍計所執？由是遍計所緣相故，又是遍計所遍計故。由何異門即此自性成圓成實？如所遍計畢竟不如是有故。

此三自性各有幾種？謂依他起略有二種：一者、依他熏習種子而生起故，二者、依他雜染清凈性不成故，由此二種依他別故，名依他起。遍計所執亦有二種：一者、自性遍計執故，二者、差別遍計執故，由此故名遍計所執。圓成實性亦有二種：一者、自性圓成實故，二者、清凈圓成實故，由此故成圓成實性。

複次遍計有四種：一、自性遍計，二、差別遍計，三、有覺遍計，四、無覺遍計。有覺者，謂善名言；無覺者，謂不善名言。如是遍計復有五種：一、依名遍計義自性，謂如是名有如是義；二、依義遍計名自性，謂如是義有如是名；三、依名遍計名自性，謂遍計度未了義名；四、依義遍計義自性，謂遍計度未了名義；五、依二遍計二自性，謂遍計度此名此義如是體性。

複次，總攝一切分別略有十種：一、根本分別，謂阿賴耶識。二、緣相分別，謂色等識。三、顯相分別，謂眼識等並所依識。四、緣相變異分別，謂老等變異，樂受等變異，貪等變異，逼害時節代謝等變異，㮈落迦等諸趣變異，及欲界等諸界變異。五、顯相變異分別，謂即如前所說變異所有變異。六、他引

【現代漢語翻譯】現代漢語譯本：門，是指此自性成為遍計所執嗎？因為它是遍計所緣的相，又是遍計所遍計的緣故。通過什麼不同的方式，此自性成為圓成實呢？因為所遍計的，畢竟不如它所呈現的那樣存在。

這三種自性各有幾種？依他起略有二種：一是依他熏習的種子而生起，二是依他雜染清凈的自性不能成立，由於這兩種依他的差別，所以名為依他起。遍計所執也有二種：一是自性遍計執，二是差別遍計執，因此名為遍計所執。圓成實性也有二種：一是自性圓成實，二是清凈圓成實，因此成就圓成實性。

再次，遍計有四種：一、自性遍計，二、差別遍計，三、有覺遍計，四、無覺遍計。有覺的，是指善名言；無覺的，是指不善名言。這樣的遍計又有五種：一、依名遍計義自性，即認為某個名稱具有某種意義；二、依義遍計名自性，即認為某個意義具有某個名稱；三、依名遍計名自性，即遍計度未了解的意義的名；四、依義遍計義自性，即遍計度未了解的名稱的意義；五、依二遍計二自性，即遍計度這個名稱和這個意義具有這樣的體性。

再次，總括一切分別，略有十種：一、根本分別，即阿賴耶識（ālaya-vijñāna，儲存一切種子識）。二、緣相分別，即色等識。三、顯相分別，即眼識等以及所依的識。四、緣相變異分別，即衰老等變異，樂受等變異，貪等變異，逼迫損害時節代謝等變異，地獄（naraka）等諸趣變異，以及欲界等諸界變異。五、顯相變異分別，即如前面所說的變異所具有的變異。六、他引

【English Translation】 English version: Is 'door' (gate) the same as this self-nature becoming the parikalpita (遍計所執，imagined nature)? Because it is the object of parikalpana (遍計所緣), and also because it is what is parikalpita by parikalpana. By what different means does this self-nature become the pariniṣpanna (圓成實，perfected nature)? Because what is parikalpita (遍計) is ultimately not as it appears to be.

How many kinds are there of each of these three self-natures? The paratantra (依他起，dependent nature) has roughly two kinds: first, it arises dependent on the seeds perfumed by habit; second, it is dependent on the impure and pure nature not being established. Because of these two kinds of difference in the paratantra, it is called paratantra. The parikalpita (遍計所執，imagined nature) also has two kinds: first, the parikalpita-執 (imagining) of self-nature; second, the parikalpita-執 (imagining) of difference. Therefore, it is called parikalpita. The pariniṣpanna (圓成實，perfected nature) also has two kinds: first, the pariniṣpanna of self-nature; second, the pure pariniṣpanna. Therefore, the pariniṣpanna nature is accomplished.

Furthermore, parikalpana (遍計) has four kinds: first, parikalpana of self-nature; second, parikalpana of difference; third, parikalpana with awareness; fourth, parikalpana without awareness. 'With awareness' refers to wholesome expressions; 'without awareness' refers to unwholesome expressions. Such parikalpana again has five kinds: first, dependent on name, parikalpana of the self-nature of meaning, i.e., the belief that such a name has such a meaning; second, dependent on meaning, parikalpana of the self-nature of name, i.e., the belief that such a meaning has such a name; third, dependent on name, parikalpana of the self-nature of name, i.e., parikalpana of a name for an uncomprehended meaning; fourth, dependent on meaning, parikalpana of the self-nature of meaning, i.e., parikalpana of the meaning of an uncomprehended name; fifth, dependent on both, parikalpana of both self-natures, i.e., parikalpana that this name and this meaning have such a nature.

Furthermore, to summarize all discriminations, there are roughly ten kinds: first, fundamental discrimination, i.e., the ālaya-vijñāna (阿賴耶識，storehouse consciousness). Second, discrimination of the object, i.e., consciousness of form, etc. Third, discrimination of the appearance, i.e., eye-consciousness, etc., along with the consciousness on which it depends. Fourth, discrimination of the alteration of the object, i.e., alterations such as aging, alterations such as pleasant feeling, alterations such as greed, alterations such as oppression and harm, seasonal changes, alterations of the various destinies such as naraka (㮈落迦，hell), and alterations of the various realms such as the desire realm. Fifth, discrimination of the alteration of the appearance, i.e., the alterations possessed by the alterations mentioned previously. Sixth, induced by others

分別，謂聞非正法類及聞正法類分別。七、不如理分別，謂諸外道聞非正法類分別。八、如理分別，謂正法中聞正法類分別。九、執著分別，謂不如理作意類，薩迦耶見為本六十二見趣相應分別。十、散動分別，謂諸菩薩十種分別：一、無相散動，二、有相散動，三、增益散動，四、損減散動，五、一性散動，六、異性散動，七、自性散動，八、差別散動，九、如名取義散動，十、如義取名散動。為對治此十種散動，一切般若波羅蜜多中說無分別智。如是所治能治，應知具攝般若波羅蜜多義。

若由異門，依他起自性有三自性，云何三自性不成無差別？若由異門成依他起，不即由此成遍計所執及圓成實；若由異門成遍計所執，不即由此成依他起及圓成實；若由異門成圓成實，不即由此成依他起及遍計所執。

複次，云何得知如依他起自性，遍計所執自性顯現而非稱體？由名前覺無，稱體相違故；由名有眾多，多體相違故；由名不決定，雜體相違故。

此中有二頌：

「由名前覺無，　　多名，不決定；　成稱體，多體，　　雜體相違故。　法無而可得，　　無染而有凈，　應知如幻等，　　亦復似虛空。」

複次，何故如所顯現實無所有，而依他起自性非一切一切都無所有？此若無

【現代漢語翻譯】現代漢語譯本：第七，分別，指的是聽聞非正法類和聽聞正法類的分別。第八，不如理分別，指的是那些外道聽聞非正法類的分別。第九，如理分別，指的是在正法中聽聞正法類的分別。第十，執著分別，指的是不如理作意類，以薩迦耶見（認為五蘊和合的身體是真實的我）為根本，與六十二見趣相應的分別。第十一，散動分別，指的是諸菩薩的十種分別：一、無相散動，二、有相散動，三、增益散動，四、損減散動，五、一性散動，六、異性散動，七、自性散動，八、差別散動，九、如名取義散動，十、如義取名散動。爲了對治這十種散動，一切般若波羅蜜多（智慧到彼岸）中說無分別智。像這樣，所要對治的和能對治的，應當知道都包含在般若波羅蜜多的意義中。如果從不同的角度來說，依他起自性（緣起性）有三種自性，為什麼說這三種自性不是沒有差別呢？如果從不同的角度成就依他起，不會因此就成就遍計所執（虛妄分別）和圓成實（真實成就）；如果從不同的角度成就遍計所執，不會因此就成就依他起和圓成實；如果從不同的角度成就圓成實，不會因此就成就依他起和遍計所執。再者，怎麼知道像依他起自性一樣，遍計所執自性只是顯現而並非真實存在呢？因為由名稱而產生的覺知是虛無的，與真實存在相違背；因為由名稱而產生眾多，與單一實體相違背；因為由名稱而產生不確定，與混雜實體相違背。這裡有兩首偈頌：『由名前覺無，多名，不決定；成稱體，多體，雜體相違故。法無而可得，無染而有凈，應知如幻等，亦復似虛空。』再者，為什麼像所顯現的那樣，現實中一切都是空無所有，而依他起自性並非一切一切都空無所有呢？如果這樣的話

【English Translation】 English version: Seventh, discrimination, referring to the discrimination of hearing non-Dharma and hearing Dharma. Eighth, irrational discrimination, referring to the discrimination of those non-Buddhist paths hearing non-Dharma. Ninth, rational discrimination, referring to the discrimination of hearing Dharma within the Dharma. Tenth, clinging discrimination, referring to the category of irrational attention, with Satkayadrishti (the view of a truly existent self in the aggregates) as the root, corresponding to the sixty-two views. Eleventh, distracted discrimination, referring to the ten types of discrimination of Bodhisattvas: 1. non-image distraction, 2. image distraction, 3. exaggerating distraction, 4. diminishing distraction, 5. one-nature distraction, 6. different-nature distraction, 7. self-nature distraction, 8. difference distraction, 9. grasping meaning from name distraction, 10. grasping name from meaning distraction. To counteract these ten types of distractions, non-discriminating wisdom is taught in all Prajnaparamita (Perfection of Wisdom). Thus, the object to be counteracted and the means to counteract it should be known to fully encompass the meaning of Prajnaparamita. If, from different perspectives, the dependent nature (Paratantra-svabhava) has three natures, why are these three natures not undifferentiated? If dependent origination is established from different perspectives, the imagined nature (Parikalpita-svabhava) and the perfected nature (Parinishpanna-svabhava) are not thereby established; if the imagined nature is established from different perspectives, the dependent nature and the perfected nature are not thereby established; if the perfected nature is established from different perspectives, the dependent nature and the imagined nature are not thereby established. Furthermore, how is it known that, like the dependent nature, the imagined nature appears but is not truly existent? Because the awareness arising from name is non-existent, contradicting true existence; because many arise from name, contradicting a single entity; because name is not definite, contradicting a mixed entity. Here are two verses: 'Because awareness from name is non-existent, many names, not definite; Contradicting true existence, many entities, mixed entities. Dharma is non-existent yet attainable, Without defilement yet with purity, It should be known as like illusion, etc., Also similar to empty space.' Furthermore, why is it that, as what appears is actually non-existent, the dependent nature is not completely and utterly non-existent? If this were the case

者，圓成實自性亦無所有；此若無者，則一切皆無。若依他起及圓成實自性無有，應成無有染凈過失。既現可得雜染清凈，是故不應一切皆無。此中有頌：

「若無依他起，　　圓成實亦無，　一切種若無，　　恒時無染凈。」

諸佛世尊于大乘中說方廣教，彼教中言：「云何應知遍計所執自性？應知異門說無所有。云何應知依他起自性？應知譬如幻、炎、夢、像、光、影、谷響、水月、變化。云何應知圓成實自性？應知宣說四清凈法。何等名為四清凈法？一者、自性清凈，謂真如空、實際、無相、勝義、法界。二者、離垢清凈，謂即此離一切障垢。三者、得此道清凈，謂一切菩提分法波羅蜜多等。四者、生此境清凈，謂諸大乘妙正法教。由此法教，清凈緣故，非遍計所執自性；最凈法界等流性故，非依他起自性。如是四法，總攝一切清凈法盡。」

此中有二頌：

「幻等說于生：　　說無計所執，　若說四清凈，　　是謂圓成實。　自性與離垢，　　清凈道所緣，　一切清凈法，　　皆四相所攝。」

複次，何緣如經所說于依他起自性說幻等喻？于依他起自性為除他虛妄疑故。他復云何于依他起自性有虛妄疑？由他於此有如是疑：云何實無有義而成所行境界？為除此疑說幻事喻。云

【現代漢語翻譯】現代漢語譯本：再說，圓成實自性也是空無所有的；如果這個也沒有，那麼一切就都沒有了。如果依他起和圓成實自性都沒有，就會導致染污和清凈的過失。既然現在可以得到雜染和清凈，所以不應該說一切都沒有。這裡有一首偈頌：『如果依他起不存在，圓成實也不存在，一切種類如果都不存在，那麼將永遠沒有染污和清凈。』諸佛世尊在大乘經典中宣說了方廣教，這部經典中說：『應該如何瞭解遍計所執自性（Parikalpita-svabhāva，完全虛構的自性）？應該知道它是以不同的方式被描述為無所有的。應該如何瞭解依他起自性（Paratantra-svabhāva，依賴於其他事物而產生的自性）？應該知道它就像幻象、火焰、夢境、影像、光、影、谷中的回聲、水中的月亮、變化。應該如何瞭解圓成實自性（Parinispanna-svabhāva，完美實現的自性）？應該知道它宣說了四種清凈法。』什麼叫做四種清凈法？第一是自性清凈，指的是真如、空性、實際、無相、勝義、法界。第二是離垢清凈，指的是從一切障礙和垢染中解脫。第三是獲得此道的清凈，指的是一切菩提分法（Bodhipakṣika-dharmas，通往覺悟的要素）、波羅蜜多（Pāramitā，完美）等。第四是生於此境的清凈，指的是諸大乘妙正法教。由於此法教的清凈，它不是遍計所執自性；由於它是最清凈法界的等流性，它也不是依他起自性。這四種法，總攝了一切清凈法。』這裡有兩首偈頌：『幻象等是用來描述生起的：描述沒有遍計所執，如果說四種清凈，這就是所謂的圓成實。自性和離垢，清凈道所緣，一切清凈法，都包含在這四種相中。』再次，為什麼經典中說用幻象等比喻來描述依他起自性？是爲了消除他人對依他起自性的虛妄懷疑。他人對依他起自性有什麼樣的虛妄懷疑呢？因為他們對此有這樣的懷疑：如果實際上沒有意義，怎麼能成為所行境界呢？爲了消除這種懷疑，所以說了幻象的比喻。

【English Translation】 English version: Furthermore, the Parinispanna-svabhāva (perfected nature) is also devoid of any inherent existence; if this does not exist, then everything does not exist. If the Paratantra-svabhāva (dependent nature) and the Parinispanna-svabhāva do not exist, it would lead to the fault of having neither defilement nor purity. Since defilement and purity are presently obtainable, it should not be said that everything does not exist. Here is a verse: 'If the Paratantra does not exist, the Parinispanna also does not exist, if all types do not exist, then there will be no defilement or purity at any time.' The Buddhas, the World Honored Ones, in the Mahāyāna (Great Vehicle) teachings, spoke of the Vaipulya (extensive) teachings, in which it is said: 'How should one know the Parikalpita-svabhāva (completely imputed nature)? One should know that it is described as non-existent in various ways. How should one know the Paratantra-svabhāva (dependent nature)? One should know that it is like an illusion, a mirage, a dream, an image, light, a shadow, an echo in a valley, the moon in water, a transformation. How should one know the Parinispanna-svabhāva (perfected nature)? One should know that it proclaims the four purities.' What are the four purities? First is self-nature purity, referring to Suchness, emptiness, reality, signlessness, ultimate truth, the Dharmadhātu (realm of reality). Second is purity from defilement, referring to the liberation from all obstacles and defilements. Third is the purity of attaining this path, referring to all the Bodhipakṣika-dharmas (factors of enlightenment), Pāramitās (perfections), etc. Fourth is the purity of being born in this realm, referring to the wonderful and correct teachings of the Great Vehicle. Because of the purity of this Dharma teaching, it is not the Parikalpita-svabhāva; because it is the outflowing nature of the most pure Dharmadhātu, it is not the Paratantra-svabhāva. These four dharmas encompass all pure dharmas.' Here are two verses: 'Illusions and the like are said to describe arising: describing the absence of the Parikalpita, if the four purities are spoken of, this is called the Parinispanna. Self-nature and freedom from defilement, the object of the pure path, all pure dharmas, are encompassed by these four aspects.' Furthermore, why, as stated in the scriptures, are illusions and other metaphors used to describe the Paratantra-svabhāva? It is to remove others' false doubts about the Paratantra-svabhāva. What kind of false doubts do others have about the Paratantra-svabhāva? Because they have such doubts about it: how can it become an object of experience if it actually has no meaning? To remove this doubt, the metaphor of illusion is given.

何無義心心法轉？為除此疑說陽炎喻。云何無義有愛非愛受用差別？為除此疑說所夢喻。云何無義凈不凈業愛非愛果差別而生？為除此疑說影像喻。云何無義種種識轉？為除此疑說光影喻。云何無義種種戲論言說而轉？為除此疑說谷響喻。云何無義而有實取諸三摩地所行境轉？為除此疑說水月喻。云何無義有諸菩薩無顛倒心，為辦有情諸利樂事，故思受生？為除此疑說變化喻。

世尊依何密意于《梵問經》中說：「如來不得生死，不得涅槃？」于依他起自性中，依遍計所執自性及圓成實自性，生死涅槃無差別密意。何以故？即此依他起自性，由遍計所執分成生死，由圓成實分成涅槃故。

《阿毗達磨大乘經》中薄伽梵說：「法有三種：一、雜染分，二、清凈分，三、彼二分。」依何密意作如是說？于依他起自性中，遍計所執自性是雜染分，圓成實自性是清凈分，即依他起是彼二分；依此密意作如是說。於此義中以何喻顯？以金土藏為喻顯示。譬如世間金土藏中三法可得：一地界，二土，三金。于地界中土非實有而現可得，金是實有而不可得；火燒煉時，土相不現，金相顯現。又此地界，土顯現時虛妄顯現，金顯現時真實顯現，是故地界是彼二分。識亦如是，無分別智火未燒時，於此識中所有虛妄遍計所執

自性顯現，所有真實圓成實自性不顯現。此識若為無分別智火所燒時，於此識中所有真實圓成實自性顯現，所有虛妄遍計所執自性不顯現；是故此虛妄分別識依他起自性有彼二分，如金土藏中所有地界。

世尊有處說一切法常，有處說一切法無常，有處說一切法非常非無常，依何密意作如是說？謂依他起自性，由圓成實性分是常，由遍計所執性分是無常，由彼二分非常非無常；依此密意作如是說。如常無常無二，如是苦，樂，無二；凈，不凈，無二；空，不空，無二；我，無我，無二；寂靜，不寂靜，無二；有自性，無自性，無二；生，不生，無二；滅，不滅，無二；本來寂靜，非本來寂靜，無二；自性涅槃，非自性涅槃，無二；生死，涅槃，無二亦爾。如是等差別，一切諸佛密意語言，由三自性應隨決了，如前說常無常等門。此中有多頌：

「如法實不有，　　如現非一種；　非法非非法，　　故說無二義。　依一分開顯，　　或有或非有；　依二分說言，　　非有非非有。　如顯現非有，　　是故說為無。　由如是顯現，　　是故說為有。　自然，自體無，　　自性不堅住，　如執取不有，　　故許無自性。　由無性故成，　　後後所依止，　無生滅，本寂，　　自性般涅槃。」

【現代漢語翻譯】現代漢語譯本：當自性顯現時，所有真實的圓成實自性（Parinispanna，指事物最圓滿、真實的性質）不會顯現。如果這個識被無分別智（Nirvikalpa-jnana，指沒有分別的智慧）之火所燒，那麼在這個識中，所有真實的圓成實自性就會顯現，而所有虛妄的遍計所執自性（Parikalpita，指由錯誤認知產生的虛構性質）不會顯現；因此，這個虛妄分別識的依他起自性（Paratantra，指依賴其他條件而存在的性質）具有這兩種成分，就像金礦中的泥土一樣。世尊在有些地方說一切法是常（Nitya，指永恒不變），有些地方說一切法是無常（Anitya，指變化無常），有些地方說一切法既不是常也不是無常，這是依據什麼密意而說的呢？這是依據依他起自性，由於圓成實性的部分是常，由於遍計所執性的部分是無常，由於這兩種成分，所以既不是常也不是無常；是依據這個密意而說的。如同常和無常沒有二元對立，苦（Duhkha，指痛苦）和樂（Sukha，指快樂）沒有二元對立；凈（Subha，指清凈）和不凈（Asubha，指不清凈）沒有二元對立；空（Sunyata，指空性）和不空（Asunyata，指非空性）沒有二元對立；我（Atman，指自我）和無我（Anatman，指無我）沒有二元對立；寂靜（Santa，指寂靜）和不寂靜（Asanta，指不寂靜）沒有二元對立；有自性（Svabhava，指有自性）和無自性（Nihsvabhava，指無自性）沒有二元對立；生（Jati，指生）和不生（Ajati，指不生）沒有二元對立；滅（Nirodha，指滅）和不滅（Anirodha，指不滅）沒有二元對立；本來寂靜（Prakriti-shanta，指本性寂靜）和非本來寂靜（Aprakriti-shanta，指非本性寂靜）沒有二元對立；自性涅槃（Svabhava-nirvana，指自性涅槃）和非自性涅槃（Nihsvabhava-nirvana，指非自性涅槃）沒有二元對立；生死（Samsara，指生死輪迴）和涅槃（Nirvana，指涅槃）沒有二元對立也是一樣。像這樣的差別，一切諸佛的密意語言，應該通過三種自性來隨順決斷，就像前面所說的常和無常等法門。這裡有一些偈頌：『如法實不有，如現非一種；非法非非法，故說無二義。依一分開顯，或有或非有；依二分說言，非有非非有。如顯現非有，是故說為無。由如是顯現，是故說為有。自然，自體無，自性不堅住，如執取不有，故許無自性。由無性故成，後後所依止，無生滅，本寂，自性般涅槃。』

【English Translation】 English version: When the self-nature manifests, all true Parinispanna (perfected nature, the ultimately real nature) does not manifest. If this consciousness is burned by the fire of Nirvikalpa-jnana (non-discriminating wisdom), then within this consciousness, all true Parinispanna will manifest, and all false Parikalpita (imaginarily constructed nature) will not manifest; therefore, this falsely discriminating consciousness, Paratantra (dependent nature), has these two aspects, like the earth element within a gold mine. The World Honored One in some places says all dharmas are Nitya (permanent), in some places says all dharmas are Anitya (impermanent), in some places says all dharmas are neither permanent nor impermanent, based on what hidden meaning is this said? It is based on the Paratantra, because the aspect of Parinispanna is permanent, because the aspect of Parikalpita is impermanent, because of these two aspects, it is neither permanent nor impermanent; it is based on this hidden meaning that it is said. Just as permanent and impermanent are non-dual, so too are Duhkha (suffering) and Sukha (happiness) non-dual; Subha (pure) and Asubha (impure) non-dual; Sunyata (emptiness) and Asunyata (non-emptiness) non-dual; Atman (self) and Anatman (non-self) non-dual; Santa (peaceful) and Asanta (unpeaceful) non-dual; Svabhava (self-nature) and Nihsvabhava (no-self-nature) non-dual; Jati (birth) and Ajati (no-birth) non-dual; Nirodha (cessation) and Anirodha (non-cessation) non-dual; Prakriti-shanta (naturally peaceful) and Aprakriti-shanta (not naturally peaceful) non-dual; Svabhava-nirvana (self-nature nirvana) and Nihsvabhava-nirvana (no-self-nature nirvana) non-dual; Samsara (cyclic existence) and Nirvana (liberation) are also non-dual. Such distinctions, all the Buddhas' hidden meaning language, should be accordingly understood through the three natures, like the previously mentioned gates of permanent and impermanent. Here are some verses: 『As dharma is truly non-existent, As appearance is not singular; Not dharma, not non-dharma, Therefore it is said to be non-dual. Relying on one aspect, it appears, Either existent or non-existent; Relying on two aspects, it is said, Neither existent nor non-existent. As appearance is non-existent, Therefore it is said to be void. Because of such appearance, Therefore it is said to be existent. Natural, self is without, Self-nature is not firm, As grasping is non-existent, Therefore it is admitted to be without self-nature. Because of no-nature it is accomplished, The subsequent reliance, No birth, no death, fundamentally peaceful, Self-nature Parinirvana.』

復有四種意趣，四種秘密，一切佛言應隨決了。四意趣者：一、平等意趣，謂如說言：「我昔曾於彼時彼分，即名勝觀正等覺者。」二、別時意趣，謂如說言：「若誦多寶如來名者，便於無上正等菩提已得決定。」又如說言：「由唯發願，便得往生極樂世界。」三、別義意趣，謂如說言：「若已逢事爾所殑伽河沙等佛，于大乘法方能解義。」四、補特伽羅意樂意趣，謂如為一補特伽羅先贊佈施，后還毀訾；如於佈施，如是尸羅及一分修，當知亦爾。如是名為四種意趣。四秘密者：一、令入秘密，謂聲聞乘中或大乘中，依世俗諦理說有補特伽羅及有諸法自性差別。二、相秘密，謂於是處說諸法相顯三自性。三、對治秘密，謂於是處說行對治八萬四千。四、轉變秘密，謂於是處以其別義，諸言諸字即顯別義。如有頌言：

「覺不堅為堅，　　善住于顛倒，　極煩惱所惱，　　得最上菩提。」

若有欲造大乘法釋，略由三相應造其釋：一者、由說緣起，二者、由說從緣所生法相，三者、由說語義。此中說緣起者，如說：

「言熏習所生　　諸法，此從彼，　異熟與轉識，　　更互為緣生。」

複次，彼轉識相法，有相，有見，識為自性。又彼以依處為相，遍計所執為相，法性為相，由此顯示三自性

【現代漢語翻譯】現代漢語譯本　　還有四種意趣，四種秘密，一切佛的言語都應依此來決斷了解。四種意趣是：第一、平等意趣，比如佛說：『我過去曾在某個時候的某個階段，名為勝觀正等覺者。』（指佛在不同時期有不同的化身和名號，本質是相同的）第二、別時意趣，比如佛說：『如果誦唸多寶如來（Prabhutaratna）名號的人，對於無上正等菩提就已經得到了決定。』（指誦唸佛號是成佛的因緣之一，但並非立即成佛）又如佛說：『僅僅通過發願，便能往生極樂世界。』（指發願是往生極樂世界的必要條件，但還需要其他修行）第三、別義意趣，比如佛說：『如果已經侍奉過如殑伽河沙（Ganges river sand）一樣多的佛，才能理解大乘佛法的意義。』（指理解大乘佛法需要長期的修行和積累）第四、補特伽羅（Pudgala，人）意樂意趣，比如爲了某個補特伽羅，先讚揚佈施，之後又加以譭謗；對於佈施是這樣，對於持戒以及一部分禪修，也應當知道是同樣的道理。（指佛會根據不同根器的眾生，採取不同的教化方式）這些就叫做四種意趣。

四種秘密是：第一、令入秘密，就是在聲聞乘（Śrāvakayāna）中或者大乘（Mahāyāna）中，依據世俗諦的道理，說有補特伽羅以及諸法自性的差別。（指爲了引導不同根器的眾生入門，佛會使用方便法門）第二、相秘密，就是在某個地方說諸法之相，顯現三種自性。（指通過對法相的分析，揭示諸法的真實本質）第三、對治秘密，就是在某個地方說修行對治八萬四千種煩惱。（指佛法有針對不同煩惱的對治方法）第四、轉變秘密，就是在某個地方，用其他的意義，各種言語文字就顯示出其他的意義。（指佛的語言具有多重含義，可以根據不同的情況進行解讀）比如有一首偈頌說：

『認為不堅固的是堅固的，　善於安住在顛倒之中，　被極度的煩惱所惱，　卻能得到最上的菩提。』（指通過顛倒的現象看到事物的本質，從而獲得解脫）

如果想要造作大乘佛法的解釋，大概可以通過三種相應來造作解釋：第一、通過說明緣起，第二、通過說明從緣所生的法相，第三、通過說明語義。這裡所說的緣起，比如佛說：

『由言語熏習所生的　諸法，此從彼生，　異熟和轉識，　更互相為緣而生。』（指一切法都是由因緣和合而生）

再次，那轉識的法相，有相分，有見分，識是它的自性。而且它以依處為相，遍計所執為相，法性為相，由此顯示三種自性。 English version

Again, there are four kinds of intended meanings (意趣, yìqù) and four kinds of secrets (秘密, mìmì), and all the words of the Buddha should be decided and understood accordingly. The four kinds of intended meanings are: First, the intended meaning of equality (平等意趣, píngděng yìqù), such as saying, 'I was once, at that time and in that part, named Supreme Observer, the Perfectly Enlightened One.' Second, the intended meaning of different times (別時意趣, biéshí yìqù), such as saying, 'If one recites the name of the Tathagata Prabhutaratna (多寶如來, Duōbǎo Rúlái), then one has already obtained certainty for unsurpassed, perfect enlightenment.' Also, such as saying, 'By merely making vows, one can be reborn in the Pure Land of Ultimate Bliss.' Third, the intended meaning of different meanings (別義意趣, biéyì yìqù), such as saying, 'If one has already served as many Buddhas as there are sands in the Ganges River (殑伽河沙, Qíngqié hé shā), then one can understand the meaning of the Mahayana Dharma.' Fourth, the intended meaning of the inclination of the Pudgala (補特伽羅, Bǔtèqiéluó, person) (補特伽羅意樂意趣, Bǔtèqiéluó yìlè yìqù), such as first praising generosity for a certain Pudgala, and then criticizing it; as with generosity, so also with morality and a portion of meditation, one should know that it is the same. These are called the four kinds of intended meanings.

The four secrets are: First, the secret of leading in (令入秘密, lìngrù mìmì), which is that in the Śrāvakayāna (聲聞乘, Shēngwénchéng, Hearer Vehicle) or the Mahayana (大乘, Dàchéng, Great Vehicle), based on the truth of conventional reality, it is said that there are differences in the nature of Pudgalas and dharmas. Second, the secret of characteristics (相秘密, xiāng mìmì), which is that in this place, the characteristics of all dharmas are spoken of, revealing the three natures. Third, the secret of antidotes (對治秘密, duìzhì mìmì), which is that in this place, it is said that practice counteracts the eighty-four thousand afflictions. Fourth, the secret of transformation (轉變秘密, zhuǎnbiàn mìmì), which is that in this place, with its separate meaning, all words and letters reveal separate meanings. As there is a verse that says:

'Perceiving the impermanent as permanent, Well abiding in reversal, Afflicted by extreme afflictions, Obtaining the supreme Bodhi.'

If one wishes to create an explanation of the Mahayana Dharma, one can create the explanation roughly through three correspondences: First, by explaining dependent origination (緣起, yuánqǐ); second, by explaining the characteristics of dharmas arising from dependent origination; and third, by explaining the meaning of the words. Here, explaining dependent origination is like saying:

'The dharmas born from the熏習 (xūnxí, perfuming) of words, These arise from those, The Vipāka (異熟, yìshú, fruition) and the transformed consciousness (轉識, zhuǎnshí), Arise mutually as conditions.'

Furthermore, the dharma of the aspect of that transformed consciousness has an appearance aspect (相, xiāng), a seeing aspect (見, jiàn), and consciousness as its nature. Moreover, it takes the basis as its aspect, the imagined nature (遍計所執, biànjì suǒzhí) as its aspect, and the dharma-nature (法性, fǎxìng) as its aspect, thereby revealing the three natures.

【English Translation】 English version Again, there are four kinds of intended meanings and four kinds of secrets, and all the words of the Buddha should be decided and understood accordingly. The four kinds of intended meanings are: First, the intended meaning of equality, such as saying, 'I was once, at that time and in that part, named Supreme Observer, the Perfectly Enlightened One.' Second, the intended meaning of different times, such as saying, 'If one recites the name of the Tathagata Prabhutaratna, then one has already obtained certainty for unsurpassed, perfect enlightenment.' Also, such as saying, 'By merely making vows, one can be reborn in the Pure Land of Ultimate Bliss.' Third, the intended meaning of different meanings, such as saying, 'If one has already served as many Buddhas as there are sands in the Ganges River, then one can understand the meaning of the Mahayana Dharma.' Fourth, the intended meaning of the inclination of the Pudgala (person), such as first praising generosity for a certain Pudgala, and then criticizing it; as with generosity, so also with morality and a portion of meditation, one should know that it is the same. These are called the four kinds of intended meanings.

The four secrets are: First, the secret of leading in, which is that in the Śrāvakayāna (Hearer Vehicle) or the Mahayana (Great Vehicle), based on the truth of conventional reality, it is said that there are differences in the nature of Pudgalas and dharmas. Second, the secret of characteristics, which is that in this place, the characteristics of all dharmas are spoken of, revealing the three natures. Third, the secret of antidotes, which is that in this place, it is said that practice counteracts the eighty-four thousand afflictions. Fourth, the secret of transformation, which is that in this place, with its separate meaning, all words and letters reveal separate meanings. As there is a verse that says:

'Perceiving the impermanent as permanent, Well abiding in reversal, Afflicted by extreme afflictions, Obtaining the supreme Bodhi.'

If one wishes to create an explanation of the Mahayana Dharma, one can create the explanation roughly through three correspondences: First, by explaining dependent origination; second, by explaining the characteristics of dharmas arising from dependent origination; and third, by explaining the meaning of the words. Here, explaining dependent origination is like saying:

'The dharmas born from the perfuming of words, These arise from those, The Vipāka (fruition) and the transformed consciousness, Arise mutually as conditions.'

Furthermore, the dharma of the aspect of that transformed consciousness has an appearance aspect, a seeing aspect, and consciousness as its nature. Moreover, it takes the basis as its aspect, the imagined nature as its aspect, and the dharma-nature as its aspect, thereby revealing the three natures.

相。如說：

「從有相，有見，　　應知彼三相。」

複次，云何應釋彼相？謂遍計所執相，于依他起相中實無所有；圓成實相於中實有。由此二種非有及有，非得及得，未見已見真者同時。謂于依他起自性中，無遍計所執故，有圓成實故。於此轉時，若得彼即不得此，若得此即不得彼。如說：

「依他所執無，　　成實于中有，　故得及不得，　　其中二平等。」

說語義者，謂先說初句，后以余句分別顯示。或由德處，或由義處。

由德處者，謂說佛功德：最清凈覺，不二現行，趣無相法，住于佛住，逮得一切佛平等性，到無障處，不可轉法，所行無礙，其所安立不可思議，游於三世平等法性，其身流佈一切世界，於一切法智無疑滯，於一切行成就大覺，于諸法智無有疑惑，凡所現身不可分別，一切菩薩等所求智，得佛無二住勝彼岸，不相間雜如來解脫妙智究竟，證無中邊佛地平等，極於法界，盡虛空性，窮未來際。最清凈覺者，應知此句由所餘句分別顯示，如是乃成善說法性。

最清凈覺者，謂佛世尊最清凈覺，應知是佛二十一種功德所攝。謂于所知一向無障轉功德，于有無無二相真如最勝清凈能入功德，無功用佛事不休息住功德，於法身中所依意樂作業無差別功德，修一切障

【現代漢語翻譯】現代漢語譯本：相。如是說：『從有相，有見，應知彼三相。』其次，應如何解釋這些相？遍計所執相（parikalpita-lakṣaṇa，完全虛構的相）在依他起相（paratantra-lakṣaṇa，依賴於其他事物而存在的相）中實際上並不存在；圓成實相（pariniṣpanna-lakṣaṇa，完全成就的真實相）在其中真實存在。由於這兩種相的非有和有，非得和得，未見真理和已見真理同時存在。也就是說，在依他起自性中，因為沒有遍計所執相，所以有圓成實相。在這種轉變的時候，如果得到彼（圓成實相）就不能得到此（遍計所執相），如果得到此（遍計所執相）就不能得到彼（圓成實相）。如是說：『依他所執無，成實于中有，故得及不得，其中二平等。』解釋語義的方法是，先說第一句，然後用其餘的句子來分別顯示，或者從功德的角度，或者從意義的角度。從功德的角度來說，就是讚頌佛的功德：最清凈覺（atyanta-viśuddha-bodhi，最純凈的覺悟），不二現行（advaya-gocara，非二元顯現），趣無相法（animitta-dharma-abhisamaya，趨向無相之法），住于佛住（buddha-vihara-sthita，安住于佛的住所），逮得一切佛平等性（sarva-buddha-samatā-prāpta，獲得一切佛的平等性），到無障處（anāvaraṇa-sthāna-gata，到達無障礙之處），不可轉法（avivartya-dharma，不可逆轉之法），所行無礙（apratigha-gati，所行之處無礙），其所安立不可思議（acintya-pratiṣṭhāna，其所建立之處不可思議），游於三世平等法性（tri-adhva-samata-dharma-vihārin，遊歷於三世平等的法性），其身流佈一切世界（sarva-loka-dhātu-anu-vyāpta-kāya，其身遍佈一切世界），於一切法智無疑滯（sarva-dharma-jñāna-asaṅga-pratibhāna，對於一切法的智慧沒有疑惑和停滯），於一切行成就大覺（sarva-kriyā-mahābodhi-siddha，於一切行為中成就大覺悟），于諸法智無有疑惑（sarva-dharma-jñāna-asaṅga，對於諸法的智慧沒有疑惑），凡所現身不可分別（sarva-kāya-adarśana，所有顯現的身都不可分別），一切菩薩等所求智（sarva-bodhisattva-ādi-jñāna-prārthita，一切菩薩等所尋求的智慧），得佛無二住勝彼岸（buddha-advaya-vihāra-parama-pāramitā-prāpta，獲得佛的無二住所，到達殊勝的彼岸），不相間雜如來解脫妙智究竟（tathāgata-vimokṣa-jñāna-pāramitā-niṣṭha，不相互混雜的如來解脫妙智究竟），證無中邊佛地平等（ananta-madhya-anta-buddha-bhūmi-samatā-sākṣāt-kṛta，證得無中邊佛地的平等），極於法界（dharmadhātu-paryanta，窮盡法界），盡虛空性（ākāśa-dhātu-niṣṭha，窮盡虛空的本性），窮未來際（ananta-bhavāgra，窮盡未來際）。最清凈覺，應知此句由其餘的句子分別顯示，這樣才能成為善說法性。最清凈覺，指的是佛世尊的最清凈覺，應知這是佛的二十一種功德所包含的。即對於所知的一切事物沒有障礙的功德，對於有和無二相的真如最殊勝清凈的能入功德，無功用佛事不休息的功德，在法身中所依的意樂作業沒有差別的功德，修一切障礙

【English Translation】 English version: The characteristics. As it is said: 『From having characteristics, having views, one should know those three characteristics.』 Furthermore, how should these characteristics be explained? The imagined characteristic (parikalpita-lakṣaṇa, the completely fabricated characteristic) is actually non-existent in the dependent characteristic (paratantra-lakṣaṇa, the characteristic that exists dependent on other things); the perfectly established characteristic (pariniṣpanna-lakṣaṇa, the perfectly accomplished true characteristic) is actually existent within it. Due to the non-existence and existence of these two types, the non-attainment and attainment, the unseen and seen truth exist simultaneously. That is to say, in the dependent nature, because there is no imagined characteristic, there is the perfectly established characteristic. During this transformation, if one attains that (the perfectly established characteristic), one cannot attain this (the imagined characteristic); if one attains this (the imagined characteristic), one cannot attain that (the perfectly established characteristic). As it is said: 『The dependent is without what is imagined, the perfectly established is within it, therefore attainment and non-attainment, are equally present within it.』 The method of explaining the meaning is to first state the initial sentence, and then use the remaining sentences to separately reveal it, either from the perspective of merit or from the perspective of meaning. From the perspective of merit, it is to praise the Buddha's merits: the most pure enlightenment (atyanta-viśuddha-bodhi, the purest awakening), non-dual manifestation (advaya-gocara, non-dualistic appearance), approaching the dharma of no characteristics (animitta-dharma-abhisamaya, approaching the dharma of no characteristics), abiding in the Buddha's abode (buddha-vihara-sthita, abiding in the Buddha's dwelling), attaining the equality of all Buddhas (sarva-buddha-samatā-prāpta, attaining the equality of all Buddhas), reaching the place of no obstruction (anāvaraṇa-sthāna-gata, reaching the place of no obstruction), irreversible dharma (avivartya-dharma, irreversible dharma), unobstructed conduct (apratigha-gati, unobstructed conduct), its establishment is inconceivable (acintya-pratiṣṭhāna, its establishment is inconceivable), wandering in the equal nature of the three times (tri-adhva-samata-dharma-vihārin, wandering in the equal nature of the three times), its body pervades all worlds (sarva-loka-dhātu-anu-vyāpta-kāya, its body pervades all worlds), without doubt or stagnation in the wisdom of all dharmas (sarva-dharma-jñāna-asaṅga-pratibhāna, without doubt or stagnation in the wisdom of all dharmas), accomplishing great enlightenment in all actions (sarva-kriyā-mahābodhi-siddha, accomplishing great enlightenment in all actions), without doubt in the wisdom of all dharmas (sarva-dharma-jñāna-asaṅga, without doubt in the wisdom of all dharmas), all manifested bodies are indistinguishable (sarva-kāya-adarśana, all manifested bodies are indistinguishable), the wisdom sought by all Bodhisattvas, etc. (sarva-bodhisattva-ādi-jñāna-prārthita, the wisdom sought by all Bodhisattvas, etc.), attaining the Buddha's non-dual abode, reaching the supreme shore (buddha-advaya-vihāra-parama-pāramitā-prāpta, attaining the Buddha's non-dual abode, reaching the supreme shore), the ultimate of the wonderful wisdom of the Tathagata's liberation without intermingling (tathāgata-vimokṣa-jñāna-pāramitā-niṣṭha, the ultimate of the wonderful wisdom of the Tathagata's liberation without intermingling), realizing the equality of the Buddha-ground without middle or end (ananta-madhya-anta-buddha-bhūmi-samatā-sākṣāt-kṛta, realizing the equality of the Buddha-ground without middle or end), reaching the limit of the Dharmadhatu (dharmadhātu-paryanta, reaching the limit of the Dharmadhatu), exhausting the nature of space (ākāśa-dhātu-niṣṭha, exhausting the nature of space), exhausting the future (ananta-bhavāgra, exhausting the future). The most pure enlightenment, it should be known that this sentence is separately revealed by the remaining sentences, so that it can become the nature of good teaching. The most pure enlightenment refers to the most pure enlightenment of the Buddha, it should be known that this is included in the twenty-one merits of the Buddha. That is, the merit of having no obstruction to all that is knowable, the most supreme and pure merit of being able to enter the true suchness of the two aspects of existence and non-existence, the merit of non-resting in the effortless Buddha-activities, the merit of having no difference in the intention and actions relied upon in the Dharmakaya, cultivating all obstacles

對治功德，降伏一切外道功德，生在世間不為世法所礙功德，安立正法功德，授記功德，於一切世界示現受用變化身功德，斷疑功德，令入種種行功德，當來法生妙智功德，如其勝解示現功德，無量所依調伏有情加行功德，平等法身波羅蜜多成滿功德，隨其勝解示現差別佛土功德，三種佛身方處無分限功德，窮生死際常現利益安樂一切有情功德，無盡功德等。

複次，由義處者，如說：若諸菩薩成就三十二法，乃名菩薩。謂於一切有情起利益安樂增上意樂故：令入一切智智故，自知我今何假智故，摧伏慢故，堅牢勝意樂故，非假憐愍故，于親非親平等心故，永作善友乃至涅槃為後邊故，應量而語故，含笑先言故，無限大悲故，于所受事無退弱故，無厭倦意故，聞義無厭故，于自作罪深見過故，於他作罪不瞋而誨故，於一切威儀中恒修治菩提心故，不悕異熟而行施故，不依一切有趣受持戒故，于諸有情無有恚礙而行忍故，為欲攝受一切善法勤精進故，舍無色界修靜慮故，方便相應修般若故，由四攝事攝方便故，于持戒破戒善友無二故，以殷重心聽聞正法故，以殷重心住阿練若故，於世雜事不愛樂故，于下劣乘曾不欣樂故、于大乘中深見功德故，遠離惡友故，親近善友故，恒修治四梵住故，常遊戲五神通故、依趣智

【現代漢語翻譯】現代漢語譯本對治煩惱的功德，降伏一切外道的功德，生在世間不被世俗之法所障礙的功德，確立正法的功德，授記的功德，在一切世界示現受用和變化之身的功德，斷除疑惑的功德，使眾生進入種種修行的功德，未來得生殊勝智慧的功德，如其殊勝理解而示現的功德，以無量所依來調伏有情眾生的加行功德，圓滿平等法身波羅蜜多的功德，隨其殊勝理解而示現差別佛土的功德，三種佛身（法身、報身、應身）的方所和處所沒有分別和界限的功德，窮盡生死之際常現利益和安樂一切有情眾生的功德，無盡的功德等等。

再者，從義理方面來說，就像經中所說：如果諸位菩薩成就了三十二種法，才能被稱為菩薩。這三十二種法是：對於一切有情眾生髮起利益和安樂的增上意樂；爲了使他們進入一切智智（佛的智慧）；自己知道我現在需要什麼智慧；摧伏驕慢；具有堅固殊勝的意樂；不是虛假的憐憫；對於親人和非親的人都具有平等心；永遠作為善友，乃至涅槃為最終目標；說話適量；面帶微笑先說話；具有無限的大悲心；對於所接受的事情沒有退縮和軟弱；沒有厭倦的心意；聽聞佛法沒有厭倦；對於自己所犯的罪過有深刻的認識；對於他人所犯的罪過不嗔恨而是教誨；在一切威儀中恒常修治菩提心；不希望得到異熟果報而行佈施；不依賴一切有趣的事物而受持戒律；對於諸有情眾生沒有嗔恨和障礙而行忍辱；爲了攝受一切善法而勤奮精進；捨棄五欲的貪求而修習禪定；以方便法相應地修習般若智慧；通過四攝法來攝受方便；對於持戒和破戒的善友沒有分別；以殷重的心來聽聞正法；以殷重的心住在阿蘭若（寂靜處）；對於世俗雜事不愛樂；對於下劣的乘法從來不欣樂；對於大乘佛法有深刻的功德見解；遠離惡友；親近善友；恒常修習四梵住（慈、悲、喜、舍）；常常遊戲於五神通；依止智慧。

【English Translation】 English version The merit of counteracting afflictions, the merit of subduing all external paths, the merit of being born in the world without being hindered by worldly dharmas, the merit of establishing the correct Dharma, the merit of prophecy, the merit of manifesting enjoyment and transformation bodies in all worlds, the merit of cutting off doubts, the merit of leading beings into various practices, the merit of generating wonderful wisdom in the future, the merit of manifesting according to one's superior understanding, the merit of the preliminary practice of taming sentient beings with limitless support, the merit of fulfilling the perfection of the equal Dharmakaya, the merit of manifesting different Buddha lands according to one's superior understanding, the merit of the three Buddha bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) having no distinction in location and place, the merit of constantly manifesting benefit and happiness to all sentient beings throughout the cycle of birth and death, endless merits, and so on.

Furthermore, regarding the meaning, as it is said: If all Bodhisattvas accomplish thirty-two dharmas, they are then called Bodhisattvas. These thirty-two dharmas are: generating the intention of increasing benefit and happiness for all sentient beings; in order to lead them into all-knowing wisdom (Buddha's wisdom); knowing for oneself what wisdom one needs now; subduing pride; having firm and superior intention; not having false compassion; having equanimity towards relatives and non-relatives; always being a good friend, even with Nirvana as the final goal; speaking appropriately; speaking with a smile first; having limitless great compassion; not retreating or weakening in the matters one has undertaken; not having a sense of weariness; not being tired of hearing the Dharma; having a deep understanding of one's own faults; not being angry but teaching others for the faults they have committed; constantly cultivating Bodhicitta in all behaviors; practicing generosity without hoping for different ripening results; upholding precepts without relying on all interesting things; practicing patience without anger and obstacles towards all sentient beings; diligently striving to gather all good dharmas; abandoning the craving for the five desires and practicing meditation; practicing prajna wisdom in accordance with skillful means; using the four means of attraction to gather skillful means; not distinguishing between virtuous friends who uphold precepts and those who break them; listening to the correct Dharma with earnestness; dwelling in Aranya (quiet place) with earnestness; not being fond of worldly affairs; never rejoicing in inferior vehicles; having a deep understanding of the merits of the Mahayana; staying away from bad friends; being close to good friends; constantly cultivating the four Brahmaviharas (loving-kindness, compassion, joy, equanimity); often playing in the five supernormal powers; relying on wisdom.

故，于住正行不住正行諸有情類不棄捨故，言決定故，重諦實故，大菩提心恒為首故。如是諸句，應知皆是初句差別；謂於一切有情起利益安樂增上意樂。此利益安樂增上意樂句，有十六業差別應知。此中十六業者：一、展轉加行業；二、無顛倒業；三、不待他請自然加行業；四、不動壞業；五、無求染業，此有三句差別應知，謂無染系故，于恩非恩無愛恚故，于生生中恒隨轉故；六、相稱語身業，此有二句差別應知；七、於樂于苦於無二中平等業；八、無下劣業；九、無退轉業；十、攝方便業；十一、厭惡所治業，此有二句差別應知；十二、無間作意業；十三、勝進行業，此有七句差別應知，謂六波羅蜜多正加行故，及四攝事正加行故；十四、成滿加行業，此有六句差別應知，謂親近善士故，聽聞正法故，住阿練若故，離惡尋思故，作意功德故，此復有二句差別應知，助伴功德故，此復有二句差別應知；十五、成滿業，此有三句差別應知，謂無量清凈故，得大威力故，證得功德故；十六、安立彼業，此有四句差別應知，謂御眾功德故，決定無疑教授教誡故，財法攝一故，無雜染心故。如是諸句，應知皆是初句差別。

如說：

「由最初句故，　　句別德種類；　由最初句故，　　句別義差別。」

【現代漢語翻譯】現代漢語譯本因此，對於安住于正行和不安住于正行的各類有情（sentient beings），因為不捨棄他們的緣故，因為言語決定的緣故，因為重視真諦真實的緣故，因為以大菩提心（Mahabodhi-citta，great mind of enlightenment）恒常為首的緣故。應當知道，這些語句都是第一句的差別，即對於一切有情生起利益安樂的增上意樂（adhyāśaya，superior intention）。這個利益安樂增上意樂句，有十六種業（karma，action）的差別應當知道。這其中的十六種業是：一、輾轉加行業：逐漸增進的努力。二、無顛倒業：沒有錯誤的作為。三、不待他請自然加行業：不等待他人請求，自然而然地努力。四、不動壞業：不被動搖和破壞的作為。五、無求染業：沒有貪求和染污的作為。這有三句差別應當知道，即沒有染著的束縛的緣故，對於恩人和非恩人沒有愛和恨的緣故，在生生世世中恒常隨順流轉的緣故。六、相稱語身業：與言語和行為相稱的作為。這有二句差別應當知道。七、於樂于苦於無二中平等業：在快樂、痛苦和非樂非苦中保持平等的作為。八、無下劣業：沒有低劣的作為。九、無退轉業：沒有退轉的作為。十、攝方便業：攝取方便的作為。十一、厭惡所治業：以厭惡來對治煩惱的作為。這有二句差別應當知道。十二、無間作意業：不間斷地進行思惟的作為。十三、勝進行業：殊勝的進行作為。這有七句差別應當知道，即因為正確地進行六波羅蜜多（ṣaṭ-pāramitā，six perfections），以及正確地進行四攝事（catuḥ-saṃgrahavastu，four means of gathering）的緣故。十四、成滿加行業：成就圓滿的努力作為。這有六句差別應當知道，即因為親近善知識的緣故，聽聞正法的緣故，安住于阿練若（araṇya，secluded place）的緣故，遠離惡尋思的緣故，作意功德的緣故。這又有二句差別應當知道，助伴功德的緣故。這又有二句差別應當知道。十五、成滿業：成就圓滿的作為。這有三句差別應當知道，即因為無量清凈的緣故，得到大威力的緣故，證得功德的緣故。十六、安立彼業：安立那些作為。這有四句差別應當知道，即因為統御大眾的功德的緣故，對於決定無疑的教授教誡的緣故，以財物和佛法來攝受合一的緣故，沒有雜染之心的緣故。應當知道，這些語句都是第一句的差別。如經中所說：『由最初句故，句別德種類；由最初句故，句別義差別。』

【English Translation】 English version Therefore, with regard to sentient beings who abide in right conduct and those who do not, because of not abandoning them, because of the decisiveness of speech, because of valuing truth and reality, because of always prioritizing the great mind of enlightenment (Mahabodhi-citta). These phrases should be understood as distinctions of the first phrase, which is to generate a superior intention (adhyāśaya) of benefit and happiness for all sentient beings. This phrase of superior intention of benefit and happiness has sixteen kinds of karmas (actions) that should be known as distinctions. The sixteen karmas are: 1. Karma of progressive effort: Gradually increasing effort. 2. Karma of non-reversal: Actions without error. 3. Karma of spontaneous effort without waiting for requests: Effort made naturally without waiting for others to ask. 4. Karma of non-deterioration: Actions that are not shaken or destroyed. 5. Karma of non-seeking defilement: Actions without greed or defilement. This has three phrases of distinction that should be known, namely, because there is no bondage of attachment, because there is no love or hatred towards those who are kind or unkind, and because it constantly flows along in life after life. 6. Karma of speech and body in accordance: Actions that are consistent with speech and behavior. This has two phrases of distinction that should be known. 7. Karma of equanimity in pleasure, pain, and neither: Maintaining equanimity in pleasure, pain, and neither pleasure nor pain. 8. Karma of non-inferiority: Actions without inferiority. 9. Karma of non-regression: Actions without regression. 10. Karma of skillful means: Actions of gathering skillful means. 11. Karma of aversion as an antidote: Actions of using aversion to counteract afflictions. This has two phrases of distinction that should be known. 12. Karma of uninterrupted attention: Actions of thinking without interruption. 13. Karma of superior progress: Actions of superior progress. This has seven phrases of distinction that should be known, namely, because of correctly practicing the six perfections (ṣaṭ-pāramitā), and because of correctly practicing the four means of gathering (catuḥ-saṃgrahavastu). 14. Karma of accomplishing fulfillment: Actions of striving for accomplishment and fulfillment. This has six phrases of distinction that should be known, namely, because of associating with virtuous friends, because of hearing the true Dharma, because of dwelling in secluded places (araṇya), because of abandoning evil thoughts, and because of contemplating merits. This also has two phrases of distinction that should be known, because of the merits of companions. This also has two phrases of distinction that should be known. 15. Karma of accomplishment and fulfillment: Actions of accomplishing and fulfilling. This has three phrases of distinction that should be known, namely, because of immeasurable purity, because of obtaining great power, and because of attaining merits. 16. Karma of establishing those actions: Actions of establishing those actions. This has four phrases of distinction that should be known, namely, because of the merit of leading the masses, because of the decisive and unquestionable teachings, because of unifying through material and Dharma means, and because of having no defiled mind. These phrases should be understood as distinctions of the first phrase. As it is said in the sutra: 'Because of the first phrase, the phrases distinguish the types of virtues; Because of the first phrase, the phrases distinguish the differences in meaning.'

攝大乘論本入所知相分第四

如是已說所知相，入所知相云何應見？多聞熏習所依，非阿賴耶識所攝，如阿賴耶識成種子；如理作意所攝似法似義而生似所取事有見意言。

此中誰能悟入所應知相？大乘多聞熏習相續，已得逢事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧菩薩。

何處能入？謂即于彼有見似法似義意言，大乘法相等所生起；勝解行地，見道，修道，究竟道中，於一切法唯有識性，隨聞勝解故，如理通達故，治一切障故，離一切障故。

由何能入？由善根力所住持故，謂三種相練磨心故，斷四處故，緣法義境止觀恒常殷重加行無放逸故。

無量諸世界，無量人有情，剎那剎那證覺無上正等菩提，是為第一練磨其心。由此意樂，能行施等波羅蜜多；我已獲得如是意樂，我由此故少用功力修習施等波羅蜜多，當得圓滿，是為第二練磨其心。若有成就諸有障善，于命終時即便可愛一切自體圓滿而生；我有妙善無障礙善，云何爾時不當獲得一切圓滿，是名第三練磨其心。

此中有頌：

「人趣諸有情，　　處數皆無量，　唸唸證等覺，　　故不應退屈。　諸凈心意樂，　　能修行施等，　此勝者已得，　　故能修施等。　善者于死

【現代漢語翻譯】現代漢語譯本《攝大乘論》入所知相分第四

如前所述，已經闡述了所知相，那麼如何理解入所知相呢？它是多聞熏習所依賴的，不屬於阿賴耶識（Ālaya-vijñāna，藏識）所包含的，但像阿賴耶識一樣可以成為種子的來源；它是由如理作意所產生的，呈現出類似法和義的表象，從而產生類似所取境的有見意的言說。

那麼，誰能夠領悟並進入所應知的實相呢？是那些大乘佛法的多聞熏習相續不斷，已經有幸遇到無量諸佛出現於世，已經獲得了一心一意的決定性理解，並且已經很好地積累了各種善根，從而具備了充足的福德和智慧資糧的菩薩。

在什麼地方能夠進入所知相呢？就在那有見、類似法和義的意言中，這些意言是由大乘佛法的法相等所生起的；在勝解行地、見道、修道、究竟道中，對於一切法唯有識性的道理，隨著聽聞而產生殊勝的理解，因為如理通達，因為能夠對治一切障礙，因為能夠遠離一切障礙。

通過什麼能夠進入所知相呢？通過善根的力量所支援，也就是通過三種方式來練磨自己的心，通過斷除四種執著，通過緣法義之境進行止觀的恒常殷重地修行，並且不放逸。

無量諸世界中，無量的人和有情眾生，在每個剎那都在證悟無上正等正覺，這是第一種練磨其心的方式。通過這種意樂，能夠修行佈施等波羅蜜多（Pāramitā，到彼岸）；我已經獲得了這樣的意樂，我因此可以用較少的功力修習佈施等波羅蜜多，並且終將獲得圓滿，這是第二種練磨其心的方式。如果有人成就了那些有障礙的善行，在臨命終時，也會立即可愛，一切自體圓滿而生；我擁有美妙的善行和無障礙的善行，為什麼在那個時候不能獲得一切圓滿呢？這就是第三種練磨其心的方式。

這裡有一首偈頌：

『人趣諸有情，處數皆無量，唸唸證等覺，故不應退屈。諸凈心意樂，能修行施等，此勝者已得，故能修施等。善者于死』

【English Translation】 English version Treatise on the Summary of the Great Vehicle, Chapter Four: Entering the Aspect of What is Knowable

As previously stated, the aspect of what is knowable has been explained. How should one view entering the aspect of what is knowable? It relies on the accumulation of much learning, and is not included within the Ālaya-vijñāna (storehouse consciousness), but like the Ālaya-vijñāna, it can become a source of seeds; it is produced by appropriate attention, presenting appearances similar to phenomena and meanings, thereby producing intentional speech with perceived objects.

Who is capable of realizing and entering the aspect of what should be known? Those Bodhisattvas who have a continuous accumulation of much learning in the Great Vehicle, who have had the good fortune to encounter countless Buddhas appearing in the world, who have attained a one-pointed decisive understanding, and who have well accumulated various roots of virtue, thereby possessing sufficient resources of merit and wisdom.

Where can one enter the aspect of what is knowable? Precisely within that intentional speech with perceived appearances similar to phenomena and meanings, which arises from the Dharma-nature and so forth of the Great Vehicle; in the stages of aspiring conduct, the path of seeing, the path of cultivation, and the ultimate path, regarding all phenomena as being only of the nature of consciousness, generating superior understanding through hearing, because of thoroughly comprehending according to reason, because of counteracting all obstacles, and because of being free from all obstacles.

Through what can one enter the aspect of what is knowable? Through the support of the power of virtuous roots, that is, through cultivating the mind in three ways, through abandoning four attachments, through constantly and diligently engaging in meditative quiescence and insight regarding the objects of phenomena and meanings, and through non-negligence.

In countless worlds, countless humans and sentient beings are realizing unsurpassed complete and perfect enlightenment in every instant; this is the first way to cultivate the mind. Through this intention, one can practice generosity and other Pāramitās (perfections); I have already obtained such an intention, and therefore I can practice generosity and other Pāramitās with less effort, and will eventually attain perfection; this is the second way to cultivate the mind. If someone has accomplished virtuous deeds that are obstructed, at the time of death, they will immediately be lovable, and be born with all their aggregates complete; I possess wonderful virtuous deeds and unobstructed virtuous deeds, why should I not obtain all perfections at that time? This is the third way to cultivate the mind.

Here is a verse:

『Sentient beings in the human realm, Their number is immeasurable, Realizing enlightenment in every moment, Therefore, one should not be discouraged. With pure intentions, One can practice generosity and so forth, The victor has already obtained this, Therefore, one can practice generosity and so forth. The virtuous one at death』

時，　　得隨樂自滿，　勝善由永斷，　　圓滿云何無？」

由離聲聞獨覺作意，斷作意故；由於大乘諸疑離疑，以能永斷異慧疑故；由離所聞所思法中我我所執，斷法執故；由於現前現住安立一切相中無所作意無所分別，斷分別故。

此中有頌：

「現前自然住，　　安立一切相，　智者不分別，　　得最上菩提。」

由何云何而得悟入？

由聞熏習種類如理作意所攝似法似義有見意言；由四尋思，謂由名、義、自性、差別假立尋思；及由四種如實遍智，謂由名、事、自性、差別假立如實遍智，如是皆同不可得故。以諸菩薩如是如實為入唯識勤修加行，即于似文似義意言，推求文名唯是意言，推求依此文名之義亦唯意言，推求名義自性差別唯是假立。若時證得唯有意言，爾時證知若名，若義，自性，差別皆是假立，自性差別義相無故，同不可得。由四尋思及由四種如實遍智，於此似文似義意言，便能悟入唯有識性。

於此悟入唯識性中，何所悟入？如何悟入？入唯識性，相見二性，及種種性：若名，若義，自性，差別假，自性差別義，如是六種義皆無故；所取能取性現前故；一時現似種種相義而生起故。如闇中繩顯現似蛇，譬如繩上蛇非真實，以無有故。若已了知彼義無者，

【現代漢語翻譯】現代漢語譯本：『如果能隨心所欲地獲得滿足，永遠斷除惡行，那麼圓滿的功德怎麼會沒有呢？』

通過遠離聲聞（Śrāvaka，聽聞佛陀教誨的弟子）和獨覺（Pratyekabuddha，不依師教，自己覺悟的人）的作意（Manasikara，心理活動），斷除這種作意；通過對大乘（Mahāyāna，佛教的一個主要流派）的各種疑惑消除疑問，因為能夠永遠斷除與智慧相異的疑惑；通過遠離對所聽聞和所思惟的法（Dharma，佛法）中『我』（Ātman，神我）和『我所』（Ātmīya，屬於我的）的執著，斷除法執；通過對現前顯現、安住和建立的一切現象不作意、不分別，斷除分別。

這裡有一首偈頌：

『現象自然顯現安住，一切相狀得以安立，智者不作分別，就能獲得最上菩提（Bodhi，覺悟）。』

通過什麼以及如何才能證悟入唯識（Vijñaptimātratā，唯識論）呢？

通過聽聞熏習的種類，如理作意所攝的相似於法和相似於義的有見意言（Manovijñāna，意識）；通過四尋思（Catuh-paryeṣaṇā），即通過對名（Nāma，名稱）、義（Artha，意義）、自性（Svabhāva，自體）、差別假立（Viśeṣa-prajñapti，差別假立）的尋思；以及通過四種如實遍智（Yathābhūta-parijñāna），即通過對名、事（Vastu，事物）、自性、差別假立的如實遍智，因為這些都同樣是不可得的。諸位菩薩如此如實地爲了入唯識而勤奮修行加行（Prayoga，實踐），就在這相似於文字和相似於意義的意言上，推求文字名稱僅僅是意言，推求依此文字名稱的意義也僅僅是意言，推求名稱和意義的自性和差別僅僅是假立。如果證得只有意言的時候，那時就證知無論是名稱、意義、自性還是差別，都是假立的，因為自性和差別的意義相狀並不存在，同樣是不可得的。通過四尋思以及通過四種如實遍智，對於這相似於文字和相似於意義的意言，便能夠證悟入唯有識性。

在這證悟入唯識性中，證悟了什麼？如何證悟？入唯識性，相（Nimitta，表象）和見（Darśana，能見）二性，以及種種性：無論是名稱、意義、自性、差別假立，自性差別義，這六種意義都不存在；所取（Grāhya，被認知）和能取（Grāhaka，能認知）的自性現前；一時顯現出種種相義而生起。就像黑暗中的繩子顯現得像蛇一樣，譬如繩子上的蛇不是真實的，因為它並不存在。如果已經了知那個意義不存在，

【English Translation】 English version: 『If one can attain satisfaction at will, and forever cut off evil deeds, how could perfect merit be lacking?』

By separating from the intention (Manasikara) of Śrāvakas (Disciples who hear the Buddha's teachings) and Pratyekabuddhas (Those who attain enlightenment on their own, without a teacher), one eliminates that intention; by resolving doubts about the Mahāyāna (a major branch of Buddhism), one eliminates doubt, because one can forever cut off doubts that differ from wisdom; by separating from the attachment to 『self』 (Ātman) and 『what belongs to self』 (Ātmīya) in the Dharmas (teachings) that are heard and contemplated, one eliminates attachment to the Dharma; by not intending or discriminating in all phenomena that are presently manifest, abiding, and established, one eliminates discrimination.

Here is a verse:

『Phenomena naturally manifest and abide, all appearances are established, the wise do not discriminate, and thus attain supreme Bodhi (Enlightenment).』

Through what and how does one attain entry into Vijñaptimātratā (Consciousness-only)?

Through the types of habitual hearing, the intentional mental activity (Manovijñāna) that is rationally directed and includes appearances similar to Dharma and similar to meaning; through the four kinds of investigation (Catuh-paryeṣaṇā), namely, investigation into the nominal designation (Nāma), meaning (Artha), intrinsic nature (Svabhāva), and the imputed distinction (Viśeṣa-prajñapti); and through the four kinds of true and complete knowledge (Yathābhūta-parijñāna), namely, true and complete knowledge of the nominal designation, object (Vastu), intrinsic nature, and imputed distinction, because all these are equally unattainable. When Bodhisattvas thus diligently cultivate the practice (Prayoga) for entering Vijñaptimātratā, they investigate the verbal expression and meaning, seeking the verbal designation as merely mental expression, seeking the meaning based on this verbal designation as merely mental expression, and seeking the intrinsic nature and distinction of the nominal designation and meaning as merely imputed. When one realizes that there is only mental expression, at that time one knows that whether it is the nominal designation, meaning, intrinsic nature, or distinction, all are imputed, because the characteristics of intrinsic nature and distinction do not exist, and are equally unattainable. Through the four kinds of investigation and the four kinds of true and complete knowledge, one can realize the nature of consciousness-only in this verbal expression and meaning.

In this realization of the nature of consciousness-only, what is realized? How is it realized? Entering the nature of consciousness-only, the dual nature of appearance (Nimitta) and perception (Darśana), and the various natures: whether it is the nominal designation, meaning, intrinsic nature, or imputed distinction, the meaning of intrinsic nature and distinction, all six of these meanings do not exist; the nature of the perceived (Grāhya) and the perceiver (Grāhaka) is present; at one time, various appearances of meaning arise. Just as a rope in the darkness appears like a snake, the snake on the rope is not real, because it does not exist. If one already knows that that meaning does not exist,

蛇覺雖滅，繩覺猶在。若以微細品類分析，此又虛妄，色香味觸為其相故，此覺為依繩覺當滅。如是于彼似文似義六相意言，伏除非實六相義時，唯識性覺猶如蛇覺亦當除遣，由圓成實自性覺故。

如是菩薩悟入意言似義相故悟入遍計所執性，悟入唯識故悟入依他起性，云何悟入圓成實性？若已滅除意言聞法熏習種類唯識之想，爾時菩薩已遣義想，一切似義無容得生，故似唯識亦不得生；由是因緣，住一切義無分別名，於法界中便得現見相應而住。爾時，菩薩平等平等所緣能緣無分別智已得生起，由此菩薩名已悟入圓成實性。

此中有頌：

「法，補特伽羅，　　法，義，略，廣，性，　不凈，凈，究竟，　　名所行差別。」

如是菩薩悟入唯識性故，悟入所知相；悟入此故，入極喜地，善達法界，生如來家，得一切有情平等心性，得一切菩薩平等心性，得一切佛平等心性，此即名為菩薩見道。

複次，為何義故入唯識性？由緣總法出世止觀智故，由此後得種種相識智故。為斷及相阿賴耶識諸相種子，為長能觸法身種子，為轉所依，為欲證得一切佛法，為欲證得一切智智入唯識性。又后得智於一切阿賴耶識所生一切了別相中，見如幻等性無倒轉，是故菩薩譬如幻師，于所幻事，于諸相中

【現代漢語翻譯】現代漢語譯本：即使蛇的錯覺消失了，繩子的真實感覺仍然存在。如果用微細的品類來分析，這繩子的感覺也是虛妄的，因為它具有色、香、味、觸等特性。當這種感覺依賴的繩覺消失時，繩子的感覺也隨之消失。同樣，對於那看似文字又看似意義的六種意言（概念性的語言），當伏除那並非真實的六相義時，唯識的覺性就像蛇的錯覺一樣，也應當被去除，因為有圓成實性（Parinispanna，究竟真實性）的自性覺存在。

這樣，菩薩因為領悟到意言（概念性的語言）類似於意義的相狀，所以領悟到遍計所執性（Parikalpita，虛構的自性）；因為領悟到唯識，所以領悟到依他起性（Paratantra，依他而起的自性）。那麼，如何領悟圓成實性（Parinispanna，究竟真實性）呢？如果已經滅除了意言（概念性的語言），聽聞佛法所熏習的種類和唯識的念想，那時菩薩已經去除了對意義的執著，一切類似於意義的事物都無法產生，因此，類似於唯識的事物也無法產生；因為這個原因，安住於一切意義都無分別的名稱中，在法界（Dharmadhatu，一切法的本性）中便能夠現見相應而安住。那時，菩薩平等平等地所緣和能緣的無分別智已經生起，因此，這位菩薩被稱為已經領悟了圓成實性（Parinispanna，究竟真實性）。

這裡有一首偈頌：

『法（Dharma，佛法），補特伽羅（Pudgala，補特伽羅，又稱'人'或'有情'），法（Dharma，佛法），義（Artha，意義），略（brief），廣（extensive），性（nature），不凈（impure），凈（pure），究竟（ultimate），名（name），所行差別（the difference in what is practiced）。』

這樣，菩薩因為領悟了唯識的自性，所以領悟了所知的相狀；因為領悟了這個，進入極喜地（Pramudita，菩薩十地中的第一地），善於通達法界（Dharmadhatu，一切法的本性），生於如來家，得到一切有情（Sattva，眾生）平等的心性，得到一切菩薩平等的心性，得到一切佛平等的心性，這就被稱為菩薩的見道。

再者，爲了什麼意義而進入唯識的自性呢？因為緣于總法的出世止觀智慧，因此有後得的種種相識智慧。爲了斷除和相阿賴耶識（Alaya-vijñana，阿賴耶識，又稱'藏識'）的各種相的種子，爲了增長能夠觸及法身（Dharmakaya，法身）的種子，爲了轉變所依，爲了想要證得一切佛法，爲了想要證得一切智智（Sarvajnana，一切智智，對一切事物如實知見的智慧）而進入唯識的自性。而且后得智對於一切阿賴耶識（Alaya-vijñana，阿賴耶識，又稱'藏識'）所生的一切了別相中，見到如幻等性而無顛倒的轉變，所以菩薩譬如幻術師，對於所幻化的事物，對於各種相狀中。

【English Translation】 English version: Even though the illusion of a snake has ceased, the real sensation of the rope remains. If analyzed with subtle categories, this sensation of the rope is also illusory, as it possesses characteristics such as color, smell, taste, and touch. When the sensation of the rope, upon which this feeling relies, disappears, the sensation of the rope also vanishes. Similarly, regarding the six kinds of conceptual language (vikalpa) that appear to be both words and meanings, when the unreal six aspects of meaning are subdued, the awareness of consciousness-only (Vijnaptimatra) should also be eliminated, just like the illusion of a snake, because of the self-awareness of the Perfected Nature (Parinispanna).

Thus, because Bodhisattvas realize that conceptual language (vikalpa) resembles the appearance of meaning, they realize the nature of the Imagined Nature (Parikalpita); because they realize consciousness-only, they realize the nature of the Dependent Nature (Paratantra). How, then, do they realize the Perfected Nature (Parinispanna)? If they have eliminated conceptual language (vikalpa), the types of learning and the thought of consciousness-only that have been cultivated through hearing the Dharma, then the Bodhisattvas have eliminated attachment to meaning. All things that resemble meaning cannot arise, and therefore, things that resemble consciousness-only cannot arise either. For this reason, abiding in names that are without discrimination of all meanings, they are able to directly see and abide in accordance with the Dharmadhatu (the nature of all things). At that time, the non-discriminating wisdom of the equally equal object and subject of Bodhisattvas has arisen, and therefore, these Bodhisattvas are said to have realized the Perfected Nature (Parinispanna).

Here is a verse:

'Dharma, Pudgala, Dharma, Artha, brief, extensive, nature, impure, pure, ultimate, name, the difference in what is practiced.'

Thus, because Bodhisattvas realize the nature of consciousness-only, they realize the appearance of what is known; because they realize this, they enter the Joyful Ground (Pramudita, the first of the ten Bhumis), are skilled in understanding the Dharmadhatu (the nature of all things), are born into the family of the Tathagatas, obtain the equal nature of mind of all sentient beings (Sattva), obtain the equal nature of mind of all Bodhisattvas, and obtain the equal nature of mind of all Buddhas. This is called the Path of Seeing of Bodhisattvas.

Furthermore, for what purpose do they enter the nature of consciousness-only? Because of the transcendental wisdom of cessation and contemplation that arises from contemplating the totality of Dharmas, and therefore, there is the wisdom of subsequent acquisition of various appearances. In order to cut off the seeds of the appearances of the Alaya-vijñana (storehouse consciousness), in order to increase the seeds that can touch the Dharmakaya (Dharma body), in order to transform the basis, in order to attain all the Buddha-Dharmas, and in order to attain all-knowing wisdom (Sarvajnana), they enter the nature of consciousness-only. Moreover, the wisdom of subsequent acquisition, in all the appearances of discrimination arising from the Alaya-vijñana (storehouse consciousness), sees the transformation of suchness as illusion without inversion. Therefore, Bodhisattvas are like illusionists, regarding the things they have created through illusion, regarding the various appearances.

及說因果，常無顛倒。

於此悟入唯識性時，有四種三摩地，是四種順抉擇分依止。云何應知？應知由四尋思，于下品無義忍中，有明得三摩地，是暖順抉擇分依止。于上品無義忍中，有明增三摩地，是頂順抉擇分依止。復由四種如實遍智，已入唯識，于無義中已得決定，有入真義一分三摩地，是諦順忍依止。從此無間伏唯識想，有無間三摩地，是世第一法依止。應知如是諸三摩地，是現觀邊。

如是菩薩已入于地，已得見道，已入唯識，于修道中雲何修行？于如所說安立十地，攝一切經皆現前中，由緣總法出世后得止觀智故，經于無量百千俱胝那庾多劫數修習故，而得轉依。為欲證得三種佛身，精勤修行。

聲聞現觀，菩薩現觀，有何差別？謂菩薩現觀與聲聞異，由十一種差別應知：一、由所緣差別，以大乘法為所緣故。二、由資持差別，以大福智二種資糧為資持故。三、由通達差別，以能通達補特伽羅法無我故。四、由涅槃差別，攝受無住大涅槃故。五、由地差別，依於十地而出離故。六、七、由清凈差別，斷煩惱習，凈佛土故。八、由於自他得平等心差別，成熟有情加行無休息故。九、由生差別，生如來家故。十、由受生差別，常于諸佛大集會中攝受生故。十一、由果差別，十力，無畏，不

【現代漢語翻譯】現代漢語譯本：並且宣說因果，恒常沒有顛倒。

當悟入唯識性的時候，有四種三摩地（Samadhi，禪定），是四種順抉擇分（Anulomika-ksanti-nirvedha-bhagiya，順抉擇分）所依止。應當如何理解呢？應當知道，通過四尋思（catasrah paryesana，四種尋求），在下品無義忍（adhimukti-caryā-bhūmi，勝解行地）中，有明得三摩地（aloka-labdha-samadhi，光明獲得三摩地），是暖順抉擇分（usmagata，暖位）所依止。在上品無義忍中，有明增三摩地（alokavrdhi-samadhi，光明增長三摩地），是頂順抉擇分（murdhan，頂位）所依止。再通過四種如實遍智（yathābhūta-parijñāna，如實遍知），已經進入唯識，在無義中已經得到決定，有入真義一分三摩地（tattvartha-ekadeśa-samadhi，真實義一分三摩地），是諦順忍（ksanti，忍位）所依止。從此無間斷地降伏唯識之想，有無間三摩地（anantarya-samadhi，無間三摩地），是世第一法（laukikāgradharma，世第一法）所依止。應當知道，像這樣的各種三摩地，是現觀邊（abhisamaya-anta，現觀邊）。

像這樣，菩薩已經進入于地（bhumi，菩薩地），已經得到見道（darshana-marga，見道），已經進入唯識，在修道（bhavana-marga，修道）中如何修行呢？在如所說安立十地（dasa-bhumi，十地），攝一切經都現前中，由於緣總法（sarva-dharma，一切法）出世后得止觀智（samatha-vipassana-jnana，止觀智慧）的緣故，經過無量百千俱胝那庾多（nayuta，數量單位）劫數修習的緣故，而得到轉依（asraya-paravrtti，轉依）。爲了想要證得三種佛身（trikaya，三身），精勤修行。

聲聞（sravaka，聲聞）現觀，菩薩（bodhisattva，菩薩）現觀，有什麼差別？所謂菩薩現觀與聲聞不同，由十一種差別應當知道：一、由所緣差別，以大乘法為所緣的緣故。二、由資持差別，以大福智二種資糧為資持的緣故。三、由通達差別，以能通達補特伽羅（pudgala，補特伽羅）法無我（dharma-nairatmya，法無我）的緣故。四、由涅槃差別，攝受無住大涅槃（apratisthita-nirvana，無住涅槃）的緣故。五、由地差別，依於十地而出離的緣故。六、七、由清凈差別，斷煩惱習，清凈佛土的緣故。八、由於自他得平等心差別，成熟有情加行無休息的緣故。九、由生差別，生如來家的緣故。十、由受生差別，常于諸佛大**中攝受生的緣故。十一、由果差別，十力（dasabala，十力），無畏（vaisaradya，無畏），不

【English Translation】 English version: Moreover, [the Bodhisattva] speaks of cause and effect, always without inversion.

When realizing the nature of Vijnaptimatrata (唯識性, Consciousness-only), there are four kinds of Samadhi (三摩地, concentration), which are the supports for the four kinds of Anulomika-ksanti-nirvedha-bhagiya (順抉擇分, conformities with certainty). How should this be understood? It should be understood that through the four Paryesana (四尋思, kinds of seeking), in the inferior Adhimukti-carya-bhumi (無義忍, stage of practice based on conviction), there is Aloka-labdha-samadhi (明得三摩地, light-attained concentration), which is the support for the Usnagata (暖順抉擇分, heat stage). In the superior Adhimukti-carya-bhumi, there is Alokavrdhi-samadhi (明增三摩地, light-increasing concentration), which is the support for the Murdhan (頂順抉擇分, peak stage). Furthermore, through the four Yathabhuta-parijnana (如實遍智, kinds of true and complete knowledge), having already entered Vijnaptimatrata, and having already attained certainty in the absence of meaning, there is Tattvartha-ekadesa-samadhi (入真義一分三摩地, concentration that enters into a portion of the true meaning), which is the support for the Ksanti (諦順忍, forbearance stage). From this, without interruption, subduing the thought of Vijnaptimatrata, there is Anantarya-samadhi (無間三摩地, uninterrupted concentration), which is the support for the Laukikagradharma (世第一法, highest mundane dharma). It should be known that such Samadhis are the edge of Abhisamaya (現觀邊, direct realization).

Thus, the Bodhisattva, having already entered the Bhumi (于地, stage), having already attained the Darshana-marga (見道, path of seeing), having already entered Vijnaptimatrata, how does he practice in the Bhavana-marga (修道, path of cultivation)? In the establishment of the ten Bhumis as described, and in the presence of all Sutras, due to the Samatha-vipassana-jnana (止觀智, wisdom of calm abiding and insight) obtained after emerging from the world by focusing on Sarva-dharma (總法, all dharmas), and due to practicing for countless hundreds of thousands of kotis and nayutas (那庾多, a large number) of kalpas, one attains Asraya-paravrtti (轉依, transformation of the basis). In order to attain the Trikaya (三種佛身, three bodies of the Buddha), one practices diligently.

What is the difference between the Abhisamaya (現觀, direct realization) of a Sravaka (聲聞, hearer) and the Abhisamaya of a Bodhisattva (菩薩, Bodhisattva)? It is said that the Abhisamaya of a Bodhisattva differs from that of a Sravaka in eleven ways: 1. The difference in the object of focus, because the object of focus is the Mahayana Dharma. 2. The difference in support, because the support is the two accumulations of great merit and wisdom. 3. The difference in understanding, because one is able to understand the Pudgala (補特伽羅, person) and Dharma-nairatmya (法無我, absence of self of phenomena). 4. The difference in Nirvana, because one embraces the Apratisthita-nirvana (無住大涅槃, non-abiding Nirvana). 5. The difference in Bhumi, because one relies on the ten Bhumis to emerge. 6 & 7. The difference in purification, because one eliminates the habitual tendencies of afflictions and purifies the Buddha-land. 8. The difference in having equanimity towards oneself and others, because one matures sentient beings with unceasing effort. 9. The difference in birth, because one is born into the family of the Tathagatas. 10. The difference in rebirth, because one constantly receives rebirth in the great assemblies of all Buddhas. 11. The difference in result, the Dasabala (十力, ten powers), Vaisaradya (無畏, fearlessness), not

共佛法無量功德果成滿故。

此中有二頌：

「名事互為客，　　其性應尋思，　於二亦當推，　　唯量及唯假。　實智觀無義，　　唯有分別三。　彼無故此無，　　是即入三性。」

復有教授二頌，如《分別瑜伽論》說：

「菩薩于定位，　　觀影唯是心。　義相既滅除，　　審觀唯自想。　如是住內心，　　知所取非有，　次能取亦無，　　后觸無所得。」

復有別五現觀伽他，如《大乘經莊嚴論》說：

「福德智慧二資糧，　　菩薩善備無邊際，　於法思量善決已，　　故了義趣唯言類。　若知諸義唯是言，　　即住似彼唯心理，　便能現證真法界，　　是故二相悉蠲除。　體知離心無別物，　　由此即會心非有，　智者了達二皆無，　　等住二無真法界。　慧者無分別智力，　　周遍平等常順行，　滅依榛梗過失聚，　　如大良藥銷眾毒。　佛說妙法善成立，　　安慧並根法界中，　了知念趣唯分別，　　勇猛疾歸德海岸。」

攝大乘論本彼入因果分第五

如是已說入所知相，彼入因果云何可見？謂由施，戒，忍，精進，靜慮，般若六種波羅蜜多。云何由六波羅蜜多得入唯識？復云何六波羅蜜多成彼入果？謂此菩薩不著財位，不犯尸

【現代漢語翻譯】現代漢語譯本：因為共同佛法具有無量的功德，果報圓滿。

這裡有兩首偈頌：

『名與事互為客體，其自性應當深入尋思，對於這二者也應當推究，唯是假名安立和唯是量。以真實的智慧觀察，（發現）沒有實在的意義，唯有三種分別。因為彼（所取）不存在，所以此（能取）也不存在，這就是進入三自性。』

又有教授二頌，如《分別瑜伽論》所說：

『菩薩在禪定中，觀察影像唯是心。意義和表象既然滅除，審慎觀察唯是自己的想法。像這樣安住于內心，知道所取並非真實存在，進而能取也不存在，最終觸及無所得的境界。』

又有另外的五首現觀伽他，如《大乘經莊嚴論》所說：

『福德和智慧兩種資糧，菩薩善於完備且無邊無際，對於佛法經過思量善加決斷後，因此明瞭義理的旨趣唯是言語的類別。如果知道諸法的意義唯是言語，就安住于相似於外境的唯心之理，便能現前證悟真實的法界（Dharmadhatu），是故能取和所取二相全部去除。親身體會到離心之外沒有別的實物，由此就能領會心也不是真實存在，智者了達能取和所取二者皆空，平等安住於二無的真實法界。具有智慧的人憑藉無分別智的力量，周遍平等且恒常順應真理而行，滅除作為所依的煩惱和過失的集合，如同大良藥能夠消除各種毒害。佛所說的微妙佛法善於成立，安立智慧並紮根於法界之中，明瞭知道念頭的趨向唯是分別，勇猛迅速地迴歸到功德的海岸。』

《攝大乘論》的入因果分第五

像這樣已經說了進入所知相，那麼進入所知相的因和果如何才能看見呢？也就是通過佈施（Dana），持戒（Sila），忍辱（Ksanti），精進（Virya），禪定（Dhyana），般若（Prajna）這六種波羅蜜多（Paramita）。那麼如何通過六波羅蜜多得以進入唯識（Vijnaptimatrata）呢？又如何使六波羅蜜多成就進入唯識的果呢？也就是這位菩薩不貪著財物和地位，不違犯戒律，

【English Translation】 English version: Because the shared Buddha Dharma has immeasurable merits, the fruition is complete.

Here are two verses:

'Name and object are mutual guests, their nature should be deeply contemplated, Regarding these two, one should also investigate, only nominal designation and only measurement. With true wisdom, observe that there is no real meaning, only three kinds of discriminations. Because that (the apprehended) does not exist, therefore this (the apprehender) also does not exist, this is entering the three natures (Trisvabhava).'

There are also two verses of instruction, as stated in the Yogacarabhumi-sastra:

'A Bodhisattva in meditation, observes that images are only mind. Since meaning and appearance are eliminated, carefully observe that it is only one's own thought. Dwelling in the mind in this way, knowing that what is apprehended is not real, Then the apprehender also does not exist, and ultimately touches the state of no attainment.'

There are also five separate verses of direct perception, as stated in the Mahayanasutralamkara:

'Merit and wisdom, the two accumulations, the Bodhisattva is skilled in completing without limit, Having contemplated the Dharma and made good decisions, therefore understands that the meaning is only a category of language. If one knows that the meanings of all things are only language, then dwells in the mind-only principle that resembles external objects, Then one can directly realize the true Dharmadhatu (法界), therefore the two aspects of the apprehender and apprehended are completely removed. Personally experiencing that there is no separate object apart from the mind, thereby one can understand that the mind is also not real, The wise realize that both the apprehender and apprehended are empty, and equally dwell in the true Dharmadhatu where both are absent. The wise, with the power of non-discriminating wisdom, universally, equally, and constantly act in accordance with the truth, Eliminating the collection of afflictions and faults that serve as the basis, like a great medicine that can eliminate all poisons. The wonderful Dharma spoken by the Buddha is well established, establishing wisdom and rooting it in the Dharmadhatu, Clearly knowing that the tendency of thoughts is only discrimination, courageously and quickly returning to the shore of merit.'

Chapter Five of the Mahayanasamgraha, on the Causes and Results of Entry

Thus, the characteristics of entering the knowable have been explained. How can the causes and results of that entry be seen? They are seen through the six Paramitas (波羅蜜多) of Dana (佈施), Sila (持戒), Ksanti (忍辱), Virya (精進), Dhyana (禪定), and Prajna (般若). How does one enter Vijnaptimatrata (唯識) through the six Paramitas? And how do the six Paramitas accomplish the result of entering Vijnaptimatrata? That is, this Bodhisattva does not cling to wealth and position, and does not violate the precepts,

羅，于苦無動，于修無懈，于如是等散動因中不現行時心專一境，便能如理簡擇諸法得入唯識。菩薩依六波羅蜜多入唯識已，證得六種清凈增上意樂所攝波羅蜜多。是故於此設離六種波羅蜜多現起加行，由於聖教得勝解故，及由愛重，隨喜，欣樂諸作意故，恒常無間相應方便修習六種波羅蜜多速得圓滿。

此中有三頌：

「已圓滿白法；　　及得利疾忍；　菩薩于自乘，　　甚深廣大教；　等覺唯分別，　　得無分別智；　悕求勝解凈，　　故意樂清凈；　前及此法流，　　皆得見諸佛；　了知菩提近，　　以無難得故。」

由此三頌，總顯清凈增上意樂有七種相：謂資糧故，堪忍故，所緣故，作意故，自體故，瑞相故，勝利故。如其次第，諸句伽他應知顯示。

何因緣故波羅蜜多唯有六數？成立對治所治障故。證諸佛法所依處故，隨順成熟諸有情故。為欲對治不發趣因，故立施戒波羅蜜多。不發趣因，謂著財位及著室家。為欲對治雖已發趣復退還因，故立忍進波羅蜜多。退還因者，謂處生死有情違犯所生眾苦，及於長時善品加行所生疲怠。為欲對治雖已發趣不復退還而失壞因，故立定慧波羅蜜多。失壞因者，謂諸散動及邪惡慧。如是成立對治所治障故，唯立六數。又前四波羅蜜多是

【現代漢語翻譯】現代漢語譯本羅漢（Arhat）對於痛苦沒有動搖，對於修行沒有懈怠，對於像這樣散亂動搖的原因不出現時，心專注於一個境界，便能夠如理地簡擇諸法，得以進入唯識（Vijñaptimātratā）。菩薩（Bodhisattva）依靠六波羅蜜多（Six Pāramitās）進入唯識之後，證得六種清凈增上意樂所攝的波羅蜜多。因此，在這裡設立離開六種波羅蜜多現起加行，由於對聖教得到殊勝的理解，以及由於愛重、隨喜、欣樂這些作意的緣故，恒常無間地相應方便修習六種波羅蜜多，迅速得以圓滿。

這裡有三首偈頌：

『已經圓滿清凈的法；以及獲得利益、迅速安忍；菩薩對於自身所乘，甚深廣大的教法；等覺唯有分別，獲得無分別智；希求殊勝理解的清凈，故而意樂清凈；前及此法流，都得見諸佛；了知菩提（Bodhi）很近，因為沒有難以得到的緣故。』

通過這三首偈頌，總的顯示清凈增上意樂有七種相：即資糧的緣故，堪忍的緣故，所緣的緣故，作意的緣故，自體的緣故，瑞相的緣故，勝利的緣故。按照這樣的次第，各個偈頌的語句應當知道是顯示這些含義。

因為什麼因緣的緣故，波羅蜜多隻有六種？因為成立對治所要治理的障礙的緣故。因為證得諸佛法所依靠的處所的緣故，因為隨順成熟各種有情的緣故。爲了對治不發趣的原因，所以設立佈施（Dāna）、持戒（Śīla）波羅蜜多。不發趣的原因，是指執著財富地位以及執著家室。爲了對治雖然已經發趣又退還的原因，所以設立忍辱（Kṣānti）、精進（Vīrya）波羅蜜多。退還的原因，是指處於生死輪迴中有情違犯所產生的各種痛苦，以及對於長時間的善品修行所產生的疲憊。爲了對治雖然已經發趣不再退還卻失壞的原因，所以設立禪定（Dhyāna）、智慧（Prajñā）波羅蜜多。失壞的原因，是指各種散亂動搖以及邪惡的智慧。像這樣成立對治所要治理的障礙的緣故，只設立六種。而且前面的四種波羅蜜多是

【English Translation】 English version Arhats (Arhat) are unmoved by suffering and unflagging in their practice. When the mind is not active in such causes of distraction and agitation, and is focused on a single object, one can then properly discern all dharmas and enter into Vijñaptimātratā (Consciousness-Only). Bodhisattvas (Bodhisattva), having entered Vijñaptimātratā by relying on the Six Pāramitās (Six Perfections), attain the Pāramitās encompassed by the six kinds of pure, superior intention. Therefore, here, even if the effort to manifest the six Pāramitās is absent, due to the superior understanding gained from the holy teachings, and due to the intentions of love, joy, and delight, the constant and uninterrupted practice of the six Pāramitās through skillful means quickly leads to their perfection.

Here are three verses:

'Having perfected the pure dharmas; and attained benefit, quick patience; Bodhisattvas, regarding their own vehicle, the profound and vast teachings; enlightenment is only discrimination, attaining non-discriminating wisdom; hoping for the purity of superior understanding, hence the purity of intention; the preceding and this stream of dharma, all can see the Buddhas; knowing that Bodhi (Enlightenment) is near, because there is no difficulty in attaining it.'

Through these three verses, the seven aspects of pure, superior intention are generally revealed: namely, the cause of accumulation, the cause of endurance, the cause of the object, the cause of intention, the cause of self-nature, the cause of auspicious signs, and the cause of victory. In this order, the phrases of each verse should be understood as revealing these meanings.

For what reason are there only six Pāramitās? Because they establish the antidote to the obstacles to be overcome. Because they are the basis for attaining the dharmas of all Buddhas, and because they accord with the maturation of all sentient beings. In order to counteract the causes of not embarking on the path, the Pāramitās of Dāna (Generosity) and Śīla (Ethical Conduct) are established. The causes of not embarking are attachment to wealth and position, and attachment to home and family. In order to counteract the causes of regressing after having embarked, the Pāramitās of Kṣānti (Patience) and Vīrya (Effort) are established. The causes of regression are the various sufferings arising from sentient beings violating ethical conduct in the cycle of birth and death, and the fatigue arising from prolonged practice of virtuous qualities. In order to counteract the causes of failing after having embarked and not regressing, the Pāramitās of Dhyāna (Meditation) and Prajñā (Wisdom) are established. The causes of failure are various distractions and evil wisdom. Thus, because they establish the antidote to the obstacles to be overcome, only six are established. Furthermore, the first four Pāramitās are

不散動因，次一波羅蜜多不散動成就。此不散動為依止故，如實等覺諸法真義，便能證得一切佛法。如是證諸佛法所依處故，唯立六數。由施波羅蜜多故，于諸有情能正攝受；由戒波羅蜜多故，于諸有情能不毀害；由忍波羅蜜多故，雖遭毀害而能忍受；由精進波羅蜜多故，能助經營彼所應作。即由如是攝利因緣，令諸有情于成熟事有所堪任。從此已后，心未定者令其得定，心已定者令得解脫，于開悟時彼得成熟。如是隨順成熟一切有情，唯立六數，應如是知。

此六種相云何可見？由六種最勝故：一、由所依最勝，謂菩提心為所依故。二、由事最勝，謂具足現行故。三、由處最勝，謂一切有情利益安樂事為依處故。四、由方便善巧最勝，謂無分別智所攝受故。五、由迴向最勝，謂迴向無上正等菩提故。六、由清凈最勝，謂煩惱所知二障無障所集起故。

若施是波羅蜜多耶；設波羅蜜多是施耶？有施非波羅蜜多，應作四句。如於其施，如是于餘波羅蜜多，亦作四句，如應當知。

何因緣故如是六種波羅蜜多此次第說？謂前波羅蜜多隨順生后波羅蜜多故。

複次，此諸波羅蜜多訓釋名言，云何可見？于諸世間、聲聞、獨覺施等善根最為殊勝，能到彼岸，是故通稱波羅蜜多。又能破裂慳吝貧窮，及

【現代漢語翻譯】現代漢語譯本：不散動因（不散亂的根本原因），是下一個波羅蜜多（Paramita，到彼岸）不散動成就的原因。因為依止於這種不散動，才能如實地覺悟諸法（一切事物）的真實意義，從而證得一切佛法。正是因為證得諸佛法所依賴之處，所以才確立了六種波羅蜜多的數量。通過佈施波羅蜜多，能夠正確地攝受一切有情（眾生）；通過持戒波羅蜜多，能夠不損害一切有情；通過忍辱波羅蜜多，即使遭受損害也能忍受；通過精進波羅蜜多，能夠幫助經營他們應該做的事情。正是通過這樣的攝受利益的因緣，使一切有情在成熟的事情上有所堪能。從此以後，對於心未安定的人，使他們得到安定；對於心已安定的人，使他們得到解脫；在開悟的時候，他們得到成熟。像這樣隨順成熟一切有情，所以才確立了六種波羅蜜多的數量，應該這樣理解。

這六種相狀如何才能顯現出來呢？通過六種最殊勝的方面：第一，通過所依最殊勝，即以菩提心（Bodhicitta，覺悟之心）為所依。第二，通過事最殊勝，即具足現行（實際行動）。第三，通過處最殊勝，即以一切有情的利益安樂之事為所依處。第四，通過方便善巧最殊勝，即被無分別智（Non-discriminating wisdom）所攝受。第五，通過迴向最殊勝，即迴向于無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。第六，通過清凈最殊勝，即由煩惱障（Klesha-avarana）和所知障（Jnana-avarana）這兩種障礙所沒有障礙而集起。

如果佈施是波羅蜜多嗎？假設波羅蜜多是佈施嗎？有佈施不是波羅蜜多，應該作四句（四種可能性）。像對於佈施這樣，對於其餘的波羅蜜多，也應該作四句，應該如實地理解。

因為什麼因緣，像這樣六種波羅蜜多按照這樣的順序來說呢？因為前面的波羅蜜多隨順產生後面的波羅蜜多。

再者，這些波羅蜜多的訓釋名言，如何才能顯現出來呢？在世間、聲聞（Sravaka，聽聞佛法者）、獨覺（Pratyekabuddha，緣覺）的佈施等善根中，最為殊勝，能夠到達彼岸，因此通稱為波羅蜜多。又能夠破裂慳吝和貧窮，以及...

【English Translation】 English version: The cause of non-distraction is the cause of the accomplishment of the next Paramita (to the other shore) without distraction. Because of relying on this non-distraction, one can truly awaken to the true meaning of all Dharmas (things), and thus attain all Buddha-Dharmas. It is precisely because of attaining the place where all Buddha-Dharmas rely that the number of six Paramitas is established. Through Dana Paramita (giving), one can rightly embrace all sentient beings; through Sila Paramita (morality), one can avoid harming all sentient beings; through Ksanti Paramita (patience), one can endure even when harmed; through Virya Paramita (effort), one can help manage what they should do. It is precisely through such causes and conditions of embracing and benefiting that all sentient beings are capable in matters of maturation. From then on, for those whose minds are not yet settled, make them settled; for those whose minds are already settled, make them liberated; at the time of enlightenment, they attain maturity. In this way, in accordance with the maturation of all sentient beings, the number of six Paramitas is established, and it should be understood in this way.

How can these six aspects be seen? Through six supreme aspects: First, through the supreme support, which is Bodhicitta (the mind of enlightenment) as the support. Second, through the supreme matter, which is the complete manifestation of action. Third, through the supreme place, which is the benefit and happiness of all sentient beings as the place of reliance. Fourth, through the supreme skillful means, which is embraced by Non-discriminating wisdom. Fifth, through the supreme dedication, which is dedicated to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Sixth, through the supreme purity, which is gathered without obstruction by the two obscurations of Klesha-avarana (afflictive obscurations) and Jnana-avarana (cognitive obscurations).

If giving is Paramita? Suppose Paramita is giving? There is giving that is not Paramita, and four possibilities should be made. Just as with giving, so too with the remaining Paramitas, four possibilities should be made, and it should be understood accordingly.

For what reason are these six Paramitas spoken in this order? Because the preceding Paramita naturally gives rise to the following Paramita.

Furthermore, how can the explanatory terms of these Paramitas be seen? Among the roots of goodness such as giving in the world, Sravaka (hearers of the Dharma), and Pratyekabuddha (solitary Buddhas), it is the most supreme, capable of reaching the other shore, and therefore it is generally called Paramita. It can also break apart stinginess and poverty, and...

能引得廣大財位福德資糧，故名為施；又能息滅惡戒、惡趣，及能取得善趣、等持，故名為戒；又能滅盡忿怒、怨仇，及能善住自他安隱，故名為忍；又能遠離所有懈怠、惡不善法，及能出生無量善法令其增長，故名精進；又能消除所有散動，及能引得內心安住，故名靜慮；又能除遣一切見趣、諸邪惡慧，及能真實品別知法，故名為慧。

云何應知修習如是波羅蜜多？應知此修略有五種：一、現起加行修，二、勝解修，三、作意修，四、方便善巧修，五、成所作事修。此中四修如前已說。成所作事修者，謂諸如來任運佛事無有休息，于其圓滿波羅蜜多，復更修習六到彼岸。

又作意修者，謂修六種意樂所攝愛重、隨喜、欣樂作意：一、廣大意樂，二、長時意樂，三、歡喜意樂，四、荷恩意樂，五、大志意樂，六、純善意樂。

若諸菩薩，乃至若干無數大劫現證無上正等菩提，經爾所時，一一剎那，假使頓舍一切身命，以殑伽河沙等世界盛滿七寶奉施如來，乃至安坐妙菩提座，如是菩薩佈施意樂猶無厭足；經爾所時，一一剎那，假使三千大千世界滿中熾火，於四威儀常乏一切資生眾具，戒，忍，精進，靜慮，般若心恒現行，乃至安坐妙菩提座，如是菩薩所有戒，忍，精進，靜慮，般若意樂猶無厭足；

【現代漢語翻譯】現代漢語譯本：能引來廣大的財富、地位、福德和資糧，因此稱為『施』（Dāna，佈施）；又能平息惡戒、惡趣，並且能夠獲得善趣、等持，因此稱為『戒』（Śīla，戒律）；又能滅盡憤怒、怨仇，並且能夠使自己和他人安穩，因此稱為『忍』（Kṣānti，忍辱）；又能遠離所有的懈怠、惡不善法，並且能夠產生無量的善法，使它們增長，因此稱為『精進』（Vīrya，精進）；又能消除所有的散亂，並且能夠引導內心安住，因此稱為『靜慮』（Dhyāna，禪定）；又能去除一切的見解、邪惡的智慧，並且能夠真實地分辨認識法，因此稱為『慧』（Prajñā，智慧）。

應當如何瞭解修習這些波羅蜜多（Pāramitā，波羅蜜多）呢？應當知道這種修習略有五種：一、現起加行修，二、勝解修，三、作意修，四、方便善巧修，五、成所作事修。這其中的四種修習，前面已經說過了。成所作事修，是指諸如來（Tathāgata，如來）任運地進行佛事，沒有休息，對於圓滿的波羅蜜多，又進一步修習六到彼岸（六波羅蜜）。

又作意修，是指修習六種意樂所包含的愛重、隨喜、欣樂作意：一、廣大意樂，二、長時意樂，三、歡喜意樂，四、荷恩意樂，五、大志意樂，六、純善意樂。

如果諸位菩薩（Bodhisattva，菩薩），乃至若干無數大劫現證無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），經過那麼長的時間，每一剎那，即使立刻捨棄一切身命，用恒河沙數般的世界盛滿七寶奉獻給如來，乃至安坐在妙菩提座上，這樣的菩薩佈施的意樂仍然沒有滿足；經過那麼長的時間，每一剎那，即使三千大千世界滿是熾烈的火焰，在行住坐臥四種威儀中常常缺乏一切生活所需的資生用具，戒、忍、精進、靜慮、般若之心恒常現行，乃至安坐在妙菩提座上，這樣的菩薩所有的戒、忍、精進、靜慮、般若的意樂仍然沒有滿足。

【English Translation】 English version: That which can attract vast wealth, position, merit, and resources is called 'Dāna' (giving); that which can pacify evil precepts and evil destinies, and can attain good destinies and equanimity, is called 'Śīla' (discipline); that which can extinguish anger and resentment, and can bring peace to oneself and others, is called 'Kṣānti' (patience); that which can distance oneself from all laziness, evil, and unwholesome dharmas, and can generate immeasurable good dharmas and cause them to grow, is called 'Vīrya' (diligence); that which can eliminate all distractions and can lead the mind to abide in peace, is called 'Dhyāna' (meditation); that which can remove all views, wrong wisdom, and can truly discern and know the Dharma, is called 'Prajñā' (wisdom).

How should one understand the practice of these Pāramitās (perfections)? It should be known that this practice has roughly five types: 1. Arising application practice, 2. Understanding practice, 3. Attention practice, 4. Skillful means practice, 5. Accomplishment practice. Among these, the four practices have been explained earlier. Accomplishment practice refers to the Tathāgatas (Thus Come Ones) effortlessly performing Buddha-activities without rest, and further practicing the six perfections to reach the other shore (Six Pāramitās) for the complete Pāramitās.

Furthermore, attention practice refers to cultivating the attention of love, joy, and delight encompassed by six kinds of intention: 1. Vast intention, 2. Long-term intention, 3. Joyful intention, 4. Gratitude intention, 5. Great aspiration intention, 6. Purely virtuous intention.

If the Bodhisattvas (Enlightenment Beings), even for countless great kalpas, realize Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and during that time, in every moment, even if they immediately give up all their lives, and offer the seven treasures filling worlds as numerous as the sands of the Ganges River to the Tathāgatas, and even sit on the wondrous Bodhi seat, the intention of giving of such Bodhisattvas is still not satisfied; during that time, in every moment, even if the three thousand great thousand worlds are filled with blazing flames, and they constantly lack all the necessities of life in the four postures of walking, standing, sitting, and lying down, the mind of discipline, patience, diligence, meditation, and wisdom is constantly present, and even sit on the wondrous Bodhi seat, the intention of all the discipline, patience, diligence, meditation, and wisdom of such Bodhisattvas is still not satisfied.

是名菩薩廣大意樂。

又諸菩薩，即於此中無厭意樂，乃至安坐妙菩提座，常無間息，是名菩薩長時意樂。

又諸菩薩以其六種波羅蜜多饒益有情，由此所作深生歡喜，蒙益有情所不能及，是名菩薩歡喜意樂。

又諸菩薩以其六種波羅蜜多饒益有情，見彼於己有大恩德，不見自身于彼有恩，是名菩薩荷恩意樂。

又諸菩薩即以如是六到彼岸所集善根，深心回施一切有情，令得可愛勝果異熟，是名菩薩大志意樂。

又諸菩薩復以如是六到彼岸所集善根，共諸有情回求無上正等菩提，是名菩薩純善意樂。如是菩薩修此六種意樂所攝愛重作意。

又諸菩薩于余菩薩六種意樂修習相應無量善根，深心隨喜，如是菩薩修此六種意樂所攝隨喜意樂。

又諸菩薩深心欣樂一切有情六種意樂所攝六種到彼岸修，亦愿自身與此六種到彼岸修恒不相離，乃至安坐妙菩提座，如是菩薩修此六種意樂所攝欣樂作意。若有聞此菩薩六種意樂所攝作意修已，但當能起一念信心，尚當發生無量福聚，諸惡業障亦當消滅，何況菩薩！

此諸波羅蜜多差別云何可見？應知一一各有三品。施三品者，一、法施，二、財施，三、無畏施。戒三品者，一、律儀戒，二、攝善法戒，三、饒益有情戒。忍三品者，

【現代漢語翻譯】現代漢語譯本這就是所謂的菩薩廣大意樂。

此外，菩薩們於此（利樂有情）之中，生起永不厭倦的意樂，乃至安坐于妙菩提座（Bodhi-mandala，證悟之座）之前，恒常不間斷，這就是所謂的菩薩長時意樂。

此外，菩薩們以六種波羅蜜多（Pāramitā，六度：佈施、持戒、忍辱、精進、禪定、智慧）饒益有情（Sattvas，眾生），由此所作深生歡喜，所蒙受利益的有情也無法企及，這就是所謂的菩薩歡喜意樂。

此外，菩薩們以六種波羅蜜多饒益有情，視他們對自己有極大的恩德，而不認為自己對他們有任何恩惠，這就是所謂的菩薩荷恩意樂。

此外，菩薩們將通過這六到彼岸（波羅蜜多）所積累的善根，以深切的心意迴向佈施給一切有情，使他們獲得可愛殊勝的果報，這就是所謂的菩薩大志意樂。

此外，菩薩們又將通過這六到彼岸所積累的善根，與一切有情共同迴向祈求無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這就是所謂的菩薩純善意樂。如是菩薩修習這六種意樂所攝的愛重作意。

此外，菩薩們對於其他菩薩修習與六種意樂相應的無量善根，以深切的心意隨喜讚歎，如是菩薩修習這六種意樂所攝的隨喜意樂。

此外，菩薩們以深切的心意欣樂一切有情以六種意樂所攝的六種到彼岸的修行，也希望自身與這六種到彼岸的修行恒常不相分離，乃至安坐于妙菩提座，如是菩薩修習這六種意樂所攝的欣樂作意。如果有人聽聞這菩薩六種意樂所攝的作意修習之後，即使只能生起一念信心，尚且會發生無量的福德聚集，各種惡業罪障也將消滅，更何況是菩薩！

這些波羅蜜多的差別如何才能看清呢？應當知道每一種都有三種品類。佈施的三種品類是：一、法施（Dharma-dāna，佛法的佈施），二、財施（Āmiṣa-dāna，財物的佈施），三、無畏施（Abhaya-dāna，使眾生免於恐懼的佈施）。持戒的三種品類是：一、律儀戒（Prātimokṣa-śīla，防止惡行的戒律），二、攝善法戒（Kuśala-dharma-saṃgraha-śīla，攝取一切善法的戒律），三、饒益有情戒（Sattvārtha-kriyā-śīla，利益眾生的戒律）。忍辱的三種品類是：

【English Translation】 English version This is called the Bodhisattva's (Enlightenment Being) vast intention.

Furthermore, Bodhisattvas, in this (benefiting sentient beings), generate an intention of never being satiated, until they sit upon the wondrous Bodhi-mandala (seat of enlightenment), constantly without interruption. This is called the Bodhisattva's long-lasting intention.

Furthermore, Bodhisattvas benefit sentient beings with the six Pāramitās (perfections: generosity, discipline, patience, diligence, concentration, and wisdom), and from this action, deep joy arises. The benefit received by sentient beings cannot be matched. This is called the Bodhisattva's joyful intention.

Furthermore, Bodhisattvas benefit sentient beings with the six Pāramitās, viewing them as having great kindness towards themselves, and not seeing themselves as having any kindness towards them. This is called the Bodhisattva's intention of bearing gratitude.

Furthermore, Bodhisattvas deeply dedicate the roots of virtue accumulated through these six perfections to all sentient beings, enabling them to obtain desirable and excellent results. This is called the Bodhisattva's intention of great aspiration.

Furthermore, Bodhisattvas also dedicate the roots of virtue accumulated through these six perfections, together with all sentient beings, to seeking unsurpassed, perfect, and complete enlightenment (Anuttarā-samyak-saṃbodhi). This is called the Bodhisattva's intention of pure goodness. Thus, Bodhisattvas cultivate the intention of loving regard, which is encompassed by these six intentions.

Furthermore, Bodhisattvas deeply rejoice in the immeasurable roots of virtue of other Bodhisattvas who cultivate in accordance with the six intentions. Thus, Bodhisattvas cultivate the intention of rejoicing, which is encompassed by these six intentions.

Furthermore, Bodhisattvas deeply rejoice in the cultivation of the six perfections, encompassed by the six intentions, of all sentient beings, and also wish that they themselves will never be separated from the cultivation of these six perfections, until they sit upon the wondrous Bodhi-mandala. Thus, Bodhisattvas cultivate the intention of joyful aspiration, which is encompassed by these six intentions. If someone hears of this cultivation of intention encompassed by the Bodhisattva's six intentions, even if they can only generate one thought of faith, they will still generate immeasurable accumulations of merit, and all evil karmic obstacles will also be eliminated, let alone a Bodhisattva!

How can the differences in these Pāramitās be seen? It should be known that each one has three categories. The three categories of generosity are: first, Dharma-dāna (giving of the teachings), second, Āmiṣa-dāna (giving of material goods), and third, Abhaya-dāna (giving of fearlessness). The three categories of discipline are: first, Prātimokṣa-śīla (discipline of moral conduct), second, Kuśala-dharma-saṃgraha-śīla (discipline of gathering wholesome qualities), and third, Sattvārtha-kriyā-śīla (discipline of benefiting sentient beings). The three categories of patience are:

一、耐怨害忍，二、安受苦忍，三、諦察法忍。精進三品者，一、被甲精進，二、加行精進，三、無怯弱，無退轉，無喜足精進。靜慮三品者，一、安住靜慮，二、引發靜慮，三、成所作事靜慮。慧三品者，一、無分別加行慧二、無分別慧，三、無分別后得慧。

如是相攝云何可見？由此能攝一切善法，是其相故，是隨順故，是等流故。

如是所治攝諸雜染，云何可見？是此相故，是此因故，是此果故。

如是六種波羅蜜多所得勝利，云何可見？謂諸菩薩流轉生死富貴攝故，大生攝故，大朋大屬之所攝故，廣大事業加行成就之所攝故，無諸惱害性薄塵垢之所攝故，善知一切工論明處之所攝故。勝生，無罪，乃至安坐妙菩提座，常能現作一切有情一切義利，是名勝利。

如是六種波羅蜜多互相抉擇，云何可見？世尊於此一切六種波羅蜜多，或有處所以施聲說，或有處所以戒聲說，或有處所以忍聲說，或有處所以勤聲說，或有處所以定聲說，或有處所以慧聲說。如是所說有何意趣？謂於一切波羅蜜多修加行中，皆有一切波羅蜜多互相助成，如是意趣。

此中有一嗢拖南頌：

「數，相及次第，　　訓詞，修，差別，　攝，所治，功德，　　互抉擇應知。」

攝大乘論本卷中大

【現代漢語翻譯】現代漢語譯本：忍辱有三種：一、耐怨害忍（Kshanti Paramita，忍受怨恨和傷害），二、安受苦忍（Duhkha-pratishamvedana-kshanti，安然接受痛苦），三、諦察法忍（Dharma-pariksha-kshanti，通過觀察真理來忍受）。精進也有三種：一、被甲精進（Sannaha-virya，如披上盔甲般發起精進），二、加行精進（Prayoga-virya，在修行中不斷努力），三、無怯弱、無退轉、無喜足精進（Anutrasa-aprativarti-asantushta-virya，不膽怯、不退轉、不滿足於小成就的精進）。禪定也有三種：一、安住靜慮（Sthita-dhyana，安住于禪定），二、引發靜慮（Utpadaka-dhyana，引發更深禪定），三、成所作事靜慮（Kritya-nirvartana-dhyana，通過禪定成就所應做之事）。智慧也有三種：一、無分別加行慧（Nirvikalpa-prayoga-prajna，無分別的修行智慧），二、無分別慧（Nirvikalpa-prajna，無分別的智慧），三、無分別后得慧（Nirvikalpa-prishthalabdha-prajna，證得無分別智后獲得的智慧）。

這些（六波羅蜜多）如何相互包含，從而可以被理解呢？因為它們能夠包含一切善法，這是它們的共同特徵，它們相互順應，並且相互影響。

這些（六波羅蜜多）如何對治一切雜染，從而可以被理解呢？因為它們是雜染的對立面，是去除雜染的原因，也是去除雜染的結果。

修習這六種波羅蜜多所獲得的勝利，如何可以被理解呢？菩薩流轉生死，但能獲得富貴，這是（佈施等的）攝受；能得大生（殊勝的轉生），這是（持戒等的）攝受；能被廣大的眷屬所圍繞，這是（忍辱等的）攝受；能成就廣大的事業，這是（精進等的）攝受；沒有煩惱和傷害，性情純良，塵垢輕微，這是（禪定等的）攝受；善於瞭解一切工藝和學問，這是（智慧等的）攝受。最終能獲得殊勝的轉生，沒有罪過，乃至安坐在菩提樹下，證得無上菩提，並且恒常利益一切眾生，這就是所謂的勝利。

這六種波羅蜜多如何相互抉擇，從而可以被理解呢？世尊在不同的地方，有時用佈施（Dana Paramita）來表達，有時用持戒（Shila Paramita）來表達，有時用忍辱（Kshanti Paramita）來表達，有時用精進（Virya Paramita）來表達，有時用禪定（Dhyana Paramita）來表達，有時用智慧（Prajna Paramita）來表達。這樣說有什麼意趣呢？意思是說，在修習任何一種波羅蜜多的過程中，都包含著其他波羅蜜多的相互幫助和成就，這就是其中的意趣。

這裡有一首總結的偈頌：

『數量、相狀和次第，訓詞、修行、和差別，包含、所對治、和功德，互相抉擇應知。』

《攝大乘論本》卷中大

English version: There are three types of patience: 1. Patience in enduring resentment and harm (Kshanti Paramita), 2. Patience in accepting suffering (Duhkha-pratishamvedana-kshanti), 3. Patience in discerning the Dharma (Dharma-pariksha-kshanti). There are three types of diligence: 1. Armored diligence (Sannaha-virya), 2. Applied diligence (Prayoga-virya), 3. Diligence without timidity, without regression, and without complacency (Anutrasa-aprativarti-asantushta-virya). There are three types of meditative concentration: 1. Abiding meditative concentration (Sthita-dhyana), 2. Inducing meditative concentration (Utpadaka-dhyana), 3. Meditative concentration that accomplishes what needs to be done (Kritya-nirvartana-dhyana). There are three types of wisdom: 1. Wisdom of non-conceptual application (Nirvikalpa-prayoga-prajna), 2. Non-conceptual wisdom (Nirvikalpa-prajna), 3. Wisdom attained after non-conceptualization (Nirvikalpa-prishthalabdha-prajna).

How can it be understood that these (six Paramitas) mutually encompass each other? Because they can encompass all good dharmas; this is their common characteristic, they are mutually compliant, and they mutually influence each other.

How can it be understood that these (six Paramitas) counteract all defilements? Because they are the opposite of defilements, they are the cause of removing defilements, and they are the result of removing defilements.

How can the victories obtained by cultivating these six Paramitas be understood? Bodhisattvas transmigrate through samsara, but they can obtain wealth and nobility; this is the encompassing (of generosity, etc.). They can obtain great births (superior rebirths); this is the encompassing (of morality, etc.). They can be surrounded by a vast retinue; this is the encompassing (of patience, etc.). They can accomplish vast undertakings; this is the encompassing (of diligence, etc.). They are without afflictions and harm, their nature is pure, and their defilements are light; this is the encompassing (of meditative concentration, etc.). They are skilled in understanding all crafts and sciences; this is the encompassing (of wisdom, etc.). Ultimately, they can obtain superior rebirths, without faults, and even sit securely under the Bodhi tree, attain unsurpassed Bodhi, and constantly benefit all sentient beings; this is what is called victory.

How can it be understood that these six Paramitas mutually determine each other? The World-Honored One, in different places, sometimes expresses it with generosity (Dana Paramita), sometimes with morality (Shila Paramita), sometimes with patience (Kshanti Paramita), sometimes with diligence (Virya Paramita), sometimes with meditative concentration (Dhyana Paramita), and sometimes with wisdom (Prajna Paramita). What is the intention of saying this? It means that in the process of cultivating any one Paramita, all other Paramitas are included in mutual assistance and accomplishment; this is the intention.

Here is a summarizing verse:

'Number, characteristics, and order, definitions, practice, and distinctions, encompassing, what is counteracted, and merits, mutual determination should be known.'

Chapter in the Treatise on the Summary of the Great Vehicle Great

【English Translation】 English version: There are three types of patience: 1. Patience in enduring resentment and harm (Kshanti Paramita), 2. Patience in accepting suffering (Duhkha-pratishamvedana-kshanti), 3. Patience in discerning the Dharma (Dharma-pariksha-kshanti). There are three types of diligence: 1. Armored diligence (Sannaha-virya), 2. Applied diligence (Prayoga-virya), 3. Diligence without timidity, without regression, and without complacency (Anutrasa-aprativarti-asantushta-virya). There are three types of meditative concentration: 1. Abiding meditative concentration (Sthita-dhyana), 2. Inducing meditative concentration (Utpadaka-dhyana), 3. Meditative concentration that accomplishes what needs to be done (Kritya-nirvartana-dhyana). There are three types of wisdom: 1. Wisdom of non-conceptual application (Nirvikalpa-prayoga-prajna), 2. Non-conceptual wisdom (Nirvikalpa-prajna), 3. Wisdom attained after non-conceptualization (Nirvikalpa-prishthalabdha-prajna).

How can it be understood that these (six Paramitas) mutually encompass each other? Because they can encompass all good dharmas; this is their common characteristic, they are mutually compliant, and they mutually influence each other.

How can it be understood that these (six Paramitas) counteract all defilements? Because they are the opposite of defilements, they are the cause of removing defilements, and they are the result of removing defilements.

How can the victories obtained by cultivating these six Paramitas be understood? Bodhisattvas transmigrate through samsara, but they can obtain wealth and nobility; this is the encompassing (of generosity, etc.). They can obtain great births (superior rebirths); this is the encompassing (of morality, etc.). They can be surrounded by a vast retinue; this is the encompassing (of patience, etc.). They can accomplish vast undertakings; this is the encompassing (of diligence, etc.). They are without afflictions and harm, their nature is pure, and their defilements are light; this is the encompassing (of meditative concentration, etc.). They are skilled in understanding all crafts and sciences; this is the encompassing (of wisdom, etc.). Ultimately, they can obtain superior rebirths, without faults, and even sit securely under the Bodhi tree, attain unsurpassed Bodhi, and constantly benefit all sentient beings; this is what is called victory.

How can it be understood that these six Paramitas mutually determine each other? The World-Honored One, in different places, sometimes expresses it with generosity (Dana Paramita), sometimes with morality (Shila Paramita), sometimes with patience (Kshanti Paramita), sometimes with diligence (Virya Paramita), sometimes with meditative concentration (Dhyana Paramita), and sometimes with wisdom (Prajna Paramita). What is the intention of saying this? It means that in the process of cultivating any one Paramita, all other Paramitas are included in mutual assistance and accomplishment; this is the intention.

Here is a summarizing verse:

'Number, characteristics, and order, definitions, practice, and distinctions, encompassing, what is counteracted, and merits, mutual determination should be known.'

Chapter in the Treatise on the Summary of the Great Vehicle Great

正藏第 31 冊 No. 1594 攝大乘論本

攝大乘論本卷下

無著菩薩造

三藏法師玄奘奉　詔譯

彼修差別分第六

如是已說彼入因果，彼修差別云何可見？由菩薩十地。何等為十？一、極喜地，二、離垢地，三、發光地，四、焰慧地，五、極難勝地，六、現前地，七、遠行地，八、不動地，九、善慧地，十、法雲地。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界，有十無明所治障住。云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清凈義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門，三摩地門自在依止義。

此中有三頌：

「遍行，最勝義，　　及與勝流義，　如是無攝義，　　相續無別義，　無雜染凈義，　　種種無別義，　不增不減義，　　四自在依義。　法界中有十　　不染污無明，　治此所治障，　　故安立十地。」

複次，應知如是無明，于聲聞等非染污，于諸菩薩是染污。

【現代漢語翻譯】現代漢語譯本《攝大乘論本》卷下無著菩薩造三藏法師玄奘奉詔譯彼修差別分第六如是已說彼入因果，彼修差別云何可見？由菩薩十地。何等為十？一、極喜地（Pramudita-bhumi，歡喜地），二、離垢地（Vimala-bhumi，離垢地），三、發光地（Prabhakari-bhumi，發光地），四、焰慧地（Arcismati-bhumi，焰慧地），五、極難勝地（Sudurjaya-bhumi，極難勝地），六、現前地（Abhimukhi-bhumi，現前地），七、遠行地（Duramgama-bhumi，遠行地），八、不動地（Acala-bhumi，不動地），九、善慧地（Sadhumati-bhumi，善慧地），十、法雲地（Dharmamegha-bhumi，法雲地）。如是諸地安立為十，云何可見？為欲對治十種無明所治障故。所以者何？以於十相所知法界，有十無明所治障住。云何十相所知法界？謂初地中由遍行義；第二地中由最勝義；第三地中由勝流義；第四地中由無攝受義；第五地中由相續無差別義；第六地中由無雜染清凈義；第七地中由種種法無差別義；第八地中由不增不減義，相自在依止義，土自在依止義；第九地中由智自在依止義；第十地中由業自在依止義，陀羅尼門（dharani-mukha，總持門），三摩地門（samadhi-mukha，三摩地門）自在依止義。此中有三頌：『遍行，最勝義，及與勝流義，如是無攝義，相續無別義，無雜染凈義，種種無別義，不增不減義，四自在依義。法界中有十不染污無明，治此所治障，故安立十地。』複次，應知如是無明，于聲聞等非染污，于諸菩薩是染污。

【English Translation】 English version Treatise on the Summary of the Great Vehicle, Volume Down By Bodhisattva Asanga Translated by the Tripiṭaka Master Xuanzang under Imperial Order Section 6: The Differences in Practice Having thus spoken of the causes and results of that entry, how can the differences in that practice be seen? They can be seen through the ten grounds of a Bodhisattva. 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 Wisdom Ground (Arcismati-bhumi), fifth, the Ground Difficult to Conquer (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 can the establishment of these grounds as ten be seen? It is for the sake of counteracting the obstructions caused by the ten kinds of ignorance. Why is that? Because in the knowable realm of Dharma, which has ten aspects, there abide obstructions caused by ten kinds of ignorance. What is the knowable realm of Dharma with ten aspects? It is said that in the first ground, it is due to the meaning of pervasiveness; in the second ground, it is due to the meaning of supreme excellence; in the third ground, it is due to the meaning of superior flow; in the fourth ground, it is due to the meaning of non-acceptance; in the fifth ground, it is due to the meaning of continuity without difference; in the sixth ground, it is due to the meaning of non-mixture of defilement and purity; in the seventh ground, it is due to the meaning of non-difference in various dharmas; in the eighth ground, it is due to the meaning of neither increase nor decrease, the meaning of relying on the self-mastery of aspects, the meaning of relying on the self-mastery of lands; in the ninth ground, it is due to the meaning of relying on the self-mastery of wisdom; in the tenth ground, it is due to the meaning of relying on the self-mastery of karma, the meaning of relying on the self-mastery of dharani-gates (dharani-mukha), and the meaning of relying on the self-mastery of samadhi-gates (samadhi-mukha). Here there are three verses: 'Pervasiveness, supreme excellence, and the meaning of superior flow, Thus, the meaning of non-acceptance, the meaning of continuity without difference, The meaning of non-mixture of defilement and purity, the meaning of non-difference in various dharmas, The meaning of neither increase nor decrease, the meaning of relying on the four self-masteries. In the realm of Dharma, there are ten non-defiled ignorances, To cure these obstructions, therefore, the ten grounds are established.' Furthermore, it should be known that such ignorance is not defiling for the Hearers (sravakas) and others, but it is defiling for the Bodhisattvas.

複次，何故初地說名極喜？由此最初得能成辦自他義利勝功能故。何故二地說名離垢？由極遠離犯戒垢故。何故三地說名發光？由無退轉等持，等至所依止故，大法光明所依止故。何故四地說名焰慧？由諸菩提分法焚滅一切障故。何故五地名極難勝？由真諦智與世間智，更互相違，合此難合令相應故。何故六地說名現前？由緣起智為所依止，能令般若波羅蜜多現在前故。何故七地說名遠行？至功用行最後邊故。何故八地說名不動？由一切相有功用行不能動故。何故九地說名善慧？由得最勝無礙智故。何故十地說名法雲？由得總緣一切法智含藏一切陀羅尼門，三摩地門，譬如大云能覆如空廣大障故，又於法身能圓滿故。

得此諸地云何可見？由四種相：一、得勝解，謂得諸地深信解故。二、得正行，謂得諸地相應十種正法行故。三、得通達，謂于初地達法界時，遍能通達一切地故。四、得成滿，謂修諸地到究竟故。

修此諸地，云何可見？謂諸菩薩于地地中，修奢摩他，毗缽舍那，由五相修。何等為五？謂集總修，無相修，無功用修，熾盛修，無喜足修。如是五修，令諸菩薩成辦五果：謂唸唸中銷融一切粗重依止，離種種相得法苑樂，能正了知周遍無量無分限相大法光明，順清凈分無所分別無相現行，

【現代漢語翻譯】現代漢語譯本：再說，為什麼初地稱為極喜地？因為最初獲得能夠成辦自他義利殊勝功用的緣故。為什麼二地稱為離垢地？因為極其遠離違犯戒律的污垢的緣故。為什麼三地稱為發光地？因為不退轉的等持（Samadhi，禪定），等至（Samapatti，入定）所依止，是大法光明所依止的緣故。為什麼四地稱為焰慧地？因為諸菩提分法焚燒滅盡一切障礙的緣故。為什麼五地稱為極難勝地？因為真諦智與世間智，更加互相違背，要使這些難以調和的智慧相應和合的緣故。為什麼六地稱為現前地？因為以緣起智為所依止，能夠使般若波羅蜜多現在前（顯現）的緣故。為什麼七地稱為遠行地？因為到達功用行最後邊際的緣故。為什麼八地稱為不動地？因為一切相的有功用行不能動搖的緣故。為什麼九地稱為善慧地？因為獲得最殊勝的無礙智慧的緣故。為什麼十地稱為法雲地？因為獲得總緣一切法智，含藏一切陀羅尼門（Dharani，總持），三摩地門（Samadhi，禪定），譬如大云能夠覆蓋如虛空般廣大的障礙的緣故，又對於法身能夠圓滿的緣故。

獲得這些地，如何可以見到（證明）？由四種相：一、獲得勝解，就是獲得諸地深切的信解的緣故。二、獲得正行，就是獲得與諸地相應的十種正法行的緣故。三、獲得通達，就是在初地通達法界時，普遍能夠通達一切地的緣故。四、獲得成滿，就是修習諸地到達究竟圓滿的緣故。

修習這些地，如何可以見到（證明）？就是諸菩薩在地地中，修習奢摩他（Samatha，止），毗缽舍那（Vipassana，觀），由五種相修習。哪五種呢？就是集總修，無相修，無功用修，熾盛修，無喜足修。像這樣五種修習，使諸菩薩成就五種果：就是念念中銷融一切粗重依止，離開種種相獲得法苑的快樂，能夠正確了知周遍無量無分限相的大法光明，順於清凈分無所分別的無相現行。

【English Translation】 English version: Furthermore, why is the first Bhumi (Bhumi, stage/level) called Pramudita (Pramudita, Joyful)? Because it is the very first time one gains the superior ability to accomplish the benefit and welfare of oneself and others. Why is the second Bhumi called Vimala (Vimala, stainless)? Because it is extremely far from the defilement of transgressing precepts. Why is the third Bhumi called Prabhakari (Prabhakari, Luminous)? Because it relies on irreversible Samadhi (Samadhi, concentration) and Samapatti (Samapatti, attainment), and it is the support for the great light of Dharma. Why is the fourth Bhumi called Arcismati (Arcismati, Radiant)? Because the limbs of enlightenment burn away all obstacles. Why is the fifth Bhumi called Sudurjaya (Sudurjaya, Very Difficult to Conquer)? Because the wisdom of ultimate truth and the wisdom of the world are even more contradictory to each other, and it is difficult to reconcile and harmonize these conflicting wisdoms. Why is the sixth Bhumi called Abhimukhi (Abhimukhi, Face to Face)? Because it relies on the wisdom of dependent origination, which enables Prajnaparamita (Prajnaparamita, Perfection of Wisdom) to manifest directly. Why is the seventh Bhumi called Duramgama (Duramgama, Far-Going)? Because it reaches the final limit of effortful practice. Why is the eighth Bhumi called Acala (Acala, Immovable)? Because the effortful practice of all characteristics cannot move it. Why is the ninth Bhumi called Sadhumati (Sadhumati, Good Intelligence)? Because one obtains the most superior unobstructed wisdom. Why is the tenth Bhumi called Dharmamegha (Dharmamegha, Cloud of Dharma)? Because one obtains the wisdom of encompassing all Dharmas, containing all Dharani (Dharani, mantras) gates and Samadhi (Samadhi, concentration) gates, just as a great cloud can cover obstacles as vast as the sky, and also because it can perfect the Dharmakaya (Dharmakaya, Dharma Body).

How can the attainment of these Bhumis be seen (proven)? By four characteristics: First, obtaining superior understanding, which means obtaining deep faith and understanding of the Bhumis. Second, obtaining correct practice, which means obtaining the ten correct Dharma practices corresponding to the Bhumis. Third, obtaining thorough understanding, which means that when one thoroughly understands the Dharmadhatu (Dharmadhatu, the realm of Dharma) in the first Bhumi, one can universally understand all Bhumis. Fourth, obtaining accomplishment, which means cultivating the Bhumis to the ultimate completion.

How can the cultivation of these Bhumis be seen (proven)? It means that Bodhisattvas (Bodhisattvas, beings on the path to enlightenment) cultivate Samatha (Samatha, calming the mind) and Vipassana (Vipassana, insight meditation) in each Bhumi, through five aspects of cultivation. What are the five? They are: cumulative cultivation, non-characteristic cultivation, effortless cultivation, intense cultivation, and non-contentment cultivation. These five cultivations enable Bodhisattvas to accomplish five results: namely, dissolving all coarse and heavy dependencies in every moment, leaving behind all characteristics and obtaining the joy of the Dharma garden, being able to correctly know the great light of Dharma that pervades the immeasurable and limitless characteristics, and manifesting the non-characteristic in accordance with the pure aspect without any discrimination.

為令法身圓滿成辦，能正攝受後後勝因。

由增勝故，說十地中別修十種波羅蜜多。於前六地所修六種波羅蜜多，如先已說。后四地中所修四者：一、方便善巧波羅蜜多，謂以前六波羅蜜多所集善根，共諸有情回求無上正等菩提故。二、愿波羅蜜多，謂發種種微妙大愿，引攝當來波羅蜜多殊勝眾緣故。三、力波羅蜜多，謂由思擇、修習二力，令前六種波羅蜜多無間現行故。四、智波羅蜜多，謂由前六波羅蜜多成立妙智，受用法樂，成熟有情故。又此四種波羅蜜多，應知般若波羅蜜多無分別智后得智攝。又於一切地中，非不修習一切波羅蜜多。如是法門，是波羅蜜多藏之所攝。

複次，凡經幾時修行諸地可得圓滿？有五補特伽羅，經三無數大劫：謂勝解行補特伽羅，經初無數大劫修行圓滿；清凈增上意樂行補特伽羅及有相行，無相行補特伽羅，於前六地及第七地，經第二無數大劫修行圓滿；即此無功用行補特伽羅，從此已上至第十地，經第三無數大劫修行圓滿。

此中有頌：

「清凈，增上力，　　堅固心，升進，　名菩薩初修　　無數三大劫。」

攝大乘論本增上戒學分第七

如是已說因果修差別，此中增上戒殊勝，云何可見？如菩薩地正受菩薩律儀中說。

複次，應知略

【現代漢語翻譯】現代漢語譯本：爲了使法身（Dharmakaya）圓滿成就，能夠正確地攝取越來越殊勝的因緣。由於增勝的緣故，所以說在十地（Ten Bhumis）中分別修習十種波羅蜜多（Paramitas）。對於前六地所修的六種波羅蜜多，如先前已經說過。后四地中所修的四種是：一、方便善巧波羅蜜多（Upaya-kausalya-paramita），指的是以前六波羅蜜多所集聚的善根，共同爲了所有有情眾生迴向求取無上正等菩提（Anuttara-samyak-sambodhi）。二、愿波羅蜜多（Pranidhana-paramita），指的是發起種種微妙的大愿，引導攝取未來波羅蜜多殊勝的眾多因緣。三、力波羅蜜多（Bala-paramita），指的是通過思擇和修習兩種力量，使前六種波羅蜜多無間斷地現行。四、智波羅蜜多（Jnana-paramita），指的是通過前六波羅蜜多成立妙智，受用佛法的快樂，成熟有情眾生。而且這四種波羅蜜多，應當知道是般若波羅蜜多（Prajnaparamita）的無分別智（Nirvikalpa-jnana）和后得智（Prsthalabdha-jnana）所包含的。而且在一切地中，並非不修習一切波羅蜜多。這樣的法門，是波羅蜜多藏所包含的。其次，修行各個地需要多長時間才能圓滿？有五種補特伽羅（Pudgalas），經歷三個無數大劫：所謂的勝解行補特伽羅，經歷最初無數大劫修行圓滿；清凈增上意樂行補特伽羅以及有相行、無相行補特伽羅，在前六地和第七地，經歷第二個無數大劫修行圓滿；就是這個無功用行補特伽羅，從此以上直到第十地，經歷第三個無數大劫修行圓滿。這裡有一首偈頌：『清凈，增上力，堅固心，升進，名菩薩初修無數三大劫。』《攝大乘論本》增上戒學分第七像這樣已經說了因果修行的差別，這裡增上戒的殊勝，如何能夠看到呢？就像《菩薩地》中正受菩薩律儀中所說的那樣。其次，應當知道簡略地。

【English Translation】 English version: In order to perfectly accomplish the Dharmakaya (Body of Truth), to be able to rightly gather increasingly superior causes. Due to the increase of superiority, it is said that in the Ten Bhumis (Stages), ten kinds of Paramitas (Perfections) are cultivated separately. As for the six Paramitas cultivated in the first six Bhumis, as has been said before. The four cultivated in the latter four Bhumis are: First, Upaya-kausalya-paramita (Skillful Means Paramita), which refers to the roots of goodness accumulated by the previous six Paramitas, together dedicating to all sentient beings for seeking Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Second, Pranidhana-paramita (Vow Paramita), which refers to making various subtle and great vows, guiding and gathering the numerous superior causes of future Paramitas. Third, Bala-paramita (Power Paramita), which refers to using the two powers of contemplation and cultivation to make the previous six Paramitas manifest uninterruptedly. Fourth, Jnana-paramita (Wisdom Paramita), which refers to establishing wonderful wisdom through the previous six Paramitas, enjoying the bliss of Dharma, and maturing sentient beings. Moreover, these four Paramitas should be known to be included in the Nirvikalpa-jnana (Non-Discriminating Wisdom) and Prsthalabdha-jnana (Subsequently Attained Wisdom) of Prajnaparamita (Perfection of Wisdom). Moreover, in all Bhumis, it is not that all Paramitas are not cultivated. Such a Dharma gate is included in the treasury of Paramitas. Furthermore, how long does it take to complete the cultivation of the various Bhumis? There are five Pudgalas (Individuals) who go through three asamkhyeya-kalpas (incalculable eons): the so-called Adhimukti-caryā-pudgala (Individual of Liberated Conduct), who completes cultivation in the first asamkhyeya-kalpa; the Adhyāśaya-śuddhāśaya-caryā-pudgala (Individual of Pure Intention Conduct) and the Individual of Nimitta-caryā (Sign-Bearing Conduct), and Animitra-caryā-pudgala (Signless Conduct), who complete cultivation in the first six Bhumis and the seventh Bhumi, going through the second asamkhyeya-kalpa; that is, this Anabhoga-caryā-pudgala (Effortless Conduct Individual), from here onwards to the tenth Bhumi, completes cultivation going through the third asamkhyeya-kalpa. Here is a verse: 'Purity, increasing power, firm mind, advancement, Called the Bodhisattva's initial cultivation incalculable three great kalpas.' 《Mahāyānasaṃgraha》Chapter Seven on Increased Discipline Having thus spoken of the differences in cause, effect, and cultivation, how can the superiority of increased discipline be seen here? As it is said in the Bodhisattvabhumi (Stages of a Bodhisattva) in the proper reception of the Bodhisattva precepts. Furthermore, it should be known briefly.

由四種殊勝故此殊勝：一、由差別殊勝，二、由共不共學處殊勝，三、由廣大殊勝，四、由甚深殊勝。

差別殊勝者，謂菩薩戒有三品別：一、律儀戒，二、攝善法戒，三、饒益有情戒。此中律儀戒，應知二戒建立義故；攝善法戒，應知修集一切佛法建立義故；饒益有情戒，應知成熟一切有情建立義故。

共不共學處殊勝者，謂諸菩薩一切性罪不現行故，與聲聞共；相似遮罪有現行故，與彼不共。於此學處，有聲聞犯菩薩不犯，有菩薩犯聲聞不犯。菩薩具有身語心戒，聲聞唯有身語二戒，是故菩薩心亦有犯非諸聲聞。以要言之，一切饒益有情無罪身語意業，菩薩一切皆應現行，皆應修學。如是應知說名為共不共殊勝。

廣大殊勝者，復由四種廣大故：一、由種種無量學處廣大故，二、由攝受無量福德廣大故，三、由攝受一切有情利益安樂意樂廣大故，四、由建立無上正等菩提廣大故。

甚深殊勝者，謂諸菩薩由是品類方便善巧行殺生等十種作業，而無有罪，生無量福，速證無上正等菩提。又諸菩薩現行變化身語兩業，應知亦是甚深尸羅。由此因緣，或作國王示行種種惱有情事，安立有情毗柰耶中。又現種種諸本生事，示行逼惱諸餘有情，真實攝受諸餘有情，先令他心深生凈信，後轉成熟。是

【現代漢語翻譯】現代漢語譯本菩薩戒之所以殊勝，有四種殊勝之處：第一，由差別殊勝；第二，由共不共學處殊勝；第三，由廣大殊勝；第四，由甚深殊勝。

差別殊勝是指，菩薩戒有三種品類差別：第一，律儀戒；第二，攝善法戒；第三，饒益有情戒（利益眾生的戒律）。其中，律儀戒，應當瞭解其建立在於守護戒律；攝善法戒，應當瞭解其建立在於修集一切佛法；饒益有情戒，應當瞭解其建立在於成熟一切有情。

共不共學處殊勝是指，諸位菩薩因為一切本性為惡的罪行都不會去做，所以與聲聞（小乘修行者）相同；但對於相似的遮罪（可能導致惡行的行為）有時會做，所以與聲聞不同。對於這些學處，有些行為聲聞犯了戒但菩薩不犯，有些行為菩薩犯了戒但聲聞不犯。菩薩具有身、語、心三種戒律，而聲聞只有身、語兩種戒律，因此菩薩的心念也可能犯戒，而聲聞不會。總而言之，一切饒益有情、沒有罪過的身語意業，菩薩都應當去做，都應當修學。這就可以稱之為共不共殊勝。

廣大殊勝，又由四種廣大構成：第一，由種種無量的學處廣大；第二，由攝受無量的福德廣大；第三，由攝受一切有情利益安樂的意樂廣大；第四，由建立無上正等菩提（無上正等覺悟）廣大。

甚深殊勝是指，諸位菩薩因為具有方便善巧，即使做了殺生等十種作業，也不會有罪，反而會產生無量的福德，迅速證得無上正等菩提。此外，諸位菩薩所展現的變化身語兩業，也應當瞭解是甚深的戒律。因為這個原因，菩薩有時會化現為國王，做出種種惱害有情的事情，以此在毗柰耶（戒律）中安立有情。又會示現種種本生故事，做出逼惱其他有情的事情，但實際上是爲了攝受其他有情，先讓他們的內心深處產生清凈的信心，然後再逐漸成熟他們。是

【English Translation】 English version The Bodhisattva precepts are supreme due to four kinds of excellence: first, excellence of distinction; second, excellence of shared and unshared trainings; third, excellence of vastness; and fourth, excellence of profundity.

Excellence of distinction refers to the fact that the Bodhisattva precepts have three categories: first, the precepts of discipline (律儀戒, lǜyí jiè); second, the precepts of gathering wholesome dharmas (攝善法戒, shè shànfǎ jiè); and third, the precepts of benefiting sentient beings (饒益有情戒, ráoyì yǒuqíng jiè). Among these, the precepts of discipline should be understood as being established for the purpose of guarding the precepts; the precepts of gathering wholesome dharmas should be understood as being established for the purpose of accumulating all Buddhist teachings; and the precepts of benefiting sentient beings should be understood as being established for the purpose of maturing all sentient beings.

Excellence of shared and unshared trainings refers to the fact that Bodhisattvas, because they do not engage in any inherently evil actions, are similar to Śrāvakas (聲聞, xiāngwén) [Hearers]; however, because they sometimes engage in actions that are similar to prohibited actions (遮罪, zhē zuì) [actions that could lead to evil], they are dissimilar to them. Regarding these trainings, there are actions that, if committed by a Śrāvaka, constitute a transgression, but not for a Bodhisattva, and vice versa. Bodhisattvas possess precepts of body, speech, and mind, while Śrāvakas only possess precepts of body and speech. Therefore, a Bodhisattva's mind can also commit transgressions, which is not the case for Śrāvakas. In short, all bodily, verbal, and mental actions that benefit sentient beings and are without fault should be engaged in and practiced by Bodhisattvas. This is what is known as the excellence of shared and unshared trainings.

Excellence of vastness is further constituted by four kinds of vastness: first, vastness due to the various and immeasurable trainings; second, vastness due to the accumulation of immeasurable merit; third, vastness due to the intention to benefit and bring happiness to all sentient beings; and fourth, vastness due to the establishment of unsurpassed complete and perfect enlightenment (無上正等菩提, wúshàng zhèngděng pútí).

Excellence of profundity refers to the fact that Bodhisattvas, due to their skillful means, can perform actions such as killing without incurring sin, but instead generate immeasurable merit and quickly attain unsurpassed complete and perfect enlightenment. Furthermore, the transformative bodily and verbal actions displayed by Bodhisattvas should also be understood as profound morality (尸羅, shīluó) [śīla]. For this reason, Bodhisattvas may manifest as kings and engage in various actions that harm sentient beings, in order to establish sentient beings within the Vinaya (毗柰耶, pínàiyé) [discipline]. They may also enact various Jātaka (本生, běnshēng) [birth stories], appearing to oppress other sentient beings, but in reality, they are embracing those sentient beings, first causing them to generate pure faith in their hearts, and then gradually maturing them. Is

名菩薩所學尸羅甚深殊勝。

由此略說四種殊勝，應知菩薩尸羅律儀最為殊勝。如是差別菩薩學處，應知復有無量差別，如毗柰耶瞿沙方廣契經中說。

攝大乘論本增上心學分第八

如是已說增上戒殊勝，增上心殊勝云何可見？略由六種差別應知：一、由所緣差別故，二、由種種差別故，三、由對治差別故，四、由堪能差別故，五、由引發差別故，六、由作業差別故。

所緣差別者，謂大乘法為所緣故。

種種差別者，謂大乘光明，集福定王，賢守，健行等三摩地，種種無量故。

對治差別者，謂一切法總相緣智，以楔出楔道理，遣阿賴耶識中一切障粗重故。

堪能差別者，謂住靜慮樂，隨其所欲即受生故。

引發差別者，謂能引發一切世界無礙神通故。

作業差別者，謂能振動，熾然，遍滿，顯示，轉變，往來，卷舒，一切色像皆入身中，所往同類，或顯或隱，所作自在，伏他神通，施辯念樂，放大光明；引發如是大神通故。

又能引發攝諸難行十難行故。十難行者，一自誓難行，誓受無上菩提愿故。二不退難行，生死眾苦不能退故。三不背難行，一切有情雖行邪行而不棄故。四現前難行，怨有情所現作一切饒益事故。五不染難行，生在世間不為世

【現代漢語翻譯】現代漢語譯本：名為菩薩所學的戒律非常深奧殊勝。由此簡略地說四種殊勝之處，應當知道菩薩的戒律儀軌最為殊勝。像這樣的菩薩學處差別，應當知道還有無量差別，如《毗柰耶瞿沙方廣契經》中所說。

《攝大乘論本》增上心學分第八

像這樣已經說了增上戒的殊勝，增上心的殊勝如何才能見到呢？簡略地說，應當通過六種差別來了解：一、由所緣的差別，二、由種種的差別，三、由對治的差別，四、由堪能的差別，五、由引發的差別，六、由作業的差別。

所緣的差別，是指以大乘佛法作為所緣的緣故。

種種的差別，是指大乘光明三摩地、集福定王三摩地、賢守三摩地、健行三摩地等等，種種無量。

對治的差別，是指以一切法總相緣智，用以楔出楔的道理，去除阿賴耶識（Ālaya-vijñāna，含藏識）中一切障礙粗重。

堪能的差別，是指安住于靜慮之樂，隨其所愿就能受生。

引發的差別，是指能夠引發一切世界無礙的神通。

作業的差別，是指能夠振動、熾燃、遍滿、顯示、轉變、往來、卷舒，一切色像都進入身中，所往之處與同類相同，或顯現或隱藏，所作所為自在，降伏其他神通，施予辯才、憶念、安樂，放出大光明；引發像這樣的大神通。

又能夠引發攝取諸難行之中的十種難行。這十種難行是：一、自誓難行，發誓受持無上菩提愿的緣故。二、不退難行，生死眾苦不能使之退轉的緣故。三、不背難行，一切有情即使行邪行也不捨棄的緣故。四、現前難行，對於怨恨的有情也現前做一切饒益的事情。五、不染難行，生在世間不為世間所染。

【English Translation】 English version: The Śīla (moral discipline) learned by a Bodhisattva is extremely profound and supreme. From this, briefly speaking of four kinds of supremacy, it should be known that the Śīla precepts of a Bodhisattva are the most supreme. Such differences in the Bodhisattva's training should be known to have countless variations, as described in the Vinaya-ghoṣa-vaipulya-sūtra.

Śikṣāsamuccaya, Augmentation of Mind, Part 8

Having thus spoken of the supremacy of augmented discipline, how can the supremacy of augmented mind be seen? Briefly, it should be understood through six kinds of differences: first, due to the difference in the object of focus; second, due to the difference in variety; third, due to the difference in antidotes; fourth, due to the difference in capability; fifth, due to the difference in inducement; sixth, due to the difference in action.

The difference in the object of focus refers to the fact that the Mahāyāna Dharma (Great Vehicle teachings) is the object of focus.

The difference in variety refers to the various and countless Samādhis (meditative concentrations) such as the Mahāyāna Light Samādhi, the Accumulation of Merit King Samādhi, the Virtuous Guardian Samādhi, and the Vigorous Conduct Samādhi.

The difference in antidotes refers to using the wisdom that perceives the general characteristics of all Dharmas (phenomena), employing the principle of 'using a wedge to remove a wedge,' to eliminate all obstructive coarseness in the Ālaya-vijñāna (storehouse consciousness).

The difference in capability refers to dwelling in the bliss of Dhyāna (meditative absorption), and being able to take rebirth according to one's wishes.

The difference in inducement refers to being able to induce unobstructed supernatural powers in all worlds.

The difference in action refers to being able to shake, ignite, pervade, display, transform, move back and forth, contract and expand, with all forms entering the body, going to places similar to oneself, either appearing or concealing, acting freely, subduing others' supernatural powers, bestowing eloquence, mindfulness, and joy, emitting great light; thus inducing such great supernatural powers.

Furthermore, it can induce and encompass the ten difficult practices among all difficult practices. These ten difficult practices are: first, the difficult practice of self-vow, due to vowing to uphold the unsurpassed Bodhi (enlightenment) aspiration. Second, the difficult practice of non-regression, because the sufferings of Samsara (cycle of rebirth) cannot cause one to regress. Third, the difficult practice of non-abandonment, because one does not abandon all sentient beings even if they engage in wrong conduct. Fourth, the difficult practice of presence, because one is present to do all beneficial things for hateful sentient beings. Fifth, the difficult practice of non-contamination, because one is born in the world but not contaminated by the world.

法所染污故。六勝解難行，于大乘中雖未能了，然於一切廣大甚深生信解故。七通達難行，具能通達補特伽羅法無我故。八隨覺難行，于諸如來所說甚深秘密言詞能隨覺故。九不離不染難行，不捨生死而不染故。十加行難行，能修諸佛安住解脫一切障礙，窮生死際不作功用，常起一切有情一切義利行故。

複次，隨覺難行中，于佛何等秘密言詞彼諸菩薩能隨覺了？謂如經言：「云何菩薩能行惠施？若諸菩薩無少所施，然於十方無量世界廣行惠施。云何菩薩樂行惠施？若諸菩薩於一切施都無慾樂。云何菩薩于惠施中深生信解？若諸菩薩不信如來而行佈施。云何菩薩于施策勵？若諸菩薩于惠施中不自策勵。云何菩薩于施耽樂？若諸菩薩無有暫時少有所施。云何菩薩其施廣大？若諸菩薩于惠施中離娑洛想。云何菩薩其施清凈？若諸菩薩殟波陀慳。云何菩薩其施究竟？若諸菩薩不住究竟。云何菩薩其施自在？若諸菩薩于惠施中不自在轉。云何菩薩其施無盡？若諸菩薩不住無盡。」如於佈施，于戒為初，于慧為后，隨其所應當知亦爾。云何能殺生？若斷眾生生死流轉。云何不與取？若諸有情無有與者自然攝取。云何欲邪行？若於諸欲了知是邪而修正行。云何能妄語？若於妄中能說為妄。云何貝戍尼？若能常居最勝空住。云

【現代漢語翻譯】現代漢語譯本：因為被法所染污的緣故。六、勝解難行：對於大乘教義雖然未能完全理解，然而對於一切廣大甚深的教義生起信心和理解的緣故。七、通達難行：能夠通達補特伽羅（pudgala，補特伽羅，意為『人』或『有情』）法無我的緣故。八、隨覺難行：對於諸如來所說的甚深秘密言詞能夠隨之覺悟的緣故。九、不離不染難行：不捨棄生死輪迴而不被染污的緣故。十、加行難行：能夠修習諸佛安住的解脫，斷除一切障礙，窮盡生死之際不作任何功用，而常為一切有情眾生髮起一切利益行為的緣故。

再者，在隨覺難行中，對於佛陀的哪些秘密言詞，這些菩薩能夠隨之覺悟呢？比如經中所說：『什麼樣的菩薩能夠行惠施（dāna，佈施）？如果諸菩薩沒有絲毫的施捨，然而在十方無量世界廣行惠施。什麼樣的菩薩樂於行惠施？如果諸菩薩對於一切施捨都沒有欲求和喜樂。什麼樣的菩薩對於惠施深生信解？如果諸菩薩不相信如來而行佈施。什麼樣的菩薩對於施捨策勵自己？如果諸菩薩在惠施中不自我策勵。什麼樣的菩薩對於施捨耽樂？如果諸菩薩沒有暫時或少許的施捨。什麼樣的菩薩的施捨廣大？如果諸菩薩在惠施中遠離薩迦耶見（satkāya-dṛṣṭi，我見）。什麼樣的菩薩的施捨清凈？如果諸菩薩慳吝于蘊波陀（skandhopādāna，五蘊執取）。什麼樣的菩薩的施捨究竟？如果諸菩薩不住于究竟。什麼樣的菩薩的施捨自在？如果諸菩薩在惠施中不自在地運轉。什麼樣的菩薩的施捨無盡？如果諸菩薩不住于無盡。』如同佈施一樣，對於戒律為開始，對於智慧為最後，根據其所應，應當知道也是如此。』怎麼樣是能殺生？如果斷除眾生的生死流轉。怎麼樣是不與取（adattādāna，偷盜）？如果諸有情沒有給予者而自然攝取。怎麼樣是欲邪行（kāma-mithyācāra，邪淫）？如果對於諸欲了知是邪惡而修正當的行為。怎麼樣是能妄語（mṛṣāvāda，妄語）？如果在虛妄之中能夠說其為虛妄。怎麼樣是離間語（paiśunya，兩舌）？如果能夠常居於最殊勝的空性之中。

【English Translation】 English version: Because of being defiled by the Dharma. Sixth, the Difficult Practice of Excellent Understanding: Although one may not fully understand the teachings of the Mahayana, one generates faith and understanding in all that is vast and profound. Seventh, the Difficult Practice of Penetration: One is able to penetrate the non-self of both the pudgala (pudgala, meaning 'person' or 'sentient being') and the Dharma. Eighth, the Difficult Practice of Subsequent Awareness: One is able to subsequently awaken to the profound and secret words spoken by the Buddhas. Ninth, the Difficult Practice of Non-Separation and Non-Defilement: One does not abandon samsara (saṃsāra, cycle of rebirth) and yet is not defiled by it. Tenth, the Difficult Practice of Application: One is able to cultivate the liberation in which the Buddhas abide, cutting off all obstacles, and throughout the end of samsara, without any effort, constantly initiating all beneficial actions for all sentient beings.

Furthermore, in the Difficult Practice of Subsequent Awareness, to which secret words of the Buddha are these Bodhisattvas able to awaken? For example, as it is said in the sutra: 'What kind of Bodhisattva is able to practice generosity (dāna, giving)? If the Bodhisattvas have no giving at all, yet they widely practice generosity in the ten directions of immeasurable worlds. What kind of Bodhisattva delights in practicing generosity? If the Bodhisattvas have no desire or joy in all giving. What kind of Bodhisattva generates deep faith and understanding in generosity? If the Bodhisattvas practice giving without believing in the Tathagata. What kind of Bodhisattva encourages themselves in giving? If the Bodhisattvas do not encourage themselves in generosity. What kind of Bodhisattva delights in giving? If the Bodhisattvas have no temporary or slight giving. What kind of Bodhisattva's giving is vast? If the Bodhisattvas are free from the idea of satkayadristi (satkāya-dṛṣṭi, view of self) in generosity. What kind of Bodhisattva's giving is pure? If the Bodhisattvas are stingy with the skandhopādāna (skandhopādāna, clinging to the five aggregates). What kind of Bodhisattva's giving is ultimate? If the Bodhisattvas do not abide in the ultimate. What kind of Bodhisattva's giving is free? If the Bodhisattvas do not freely revolve in generosity. What kind of Bodhisattva's giving is inexhaustible? If the Bodhisattvas do not abide in the inexhaustible.' Just like generosity, with precepts as the beginning and wisdom as the end, according to what is appropriate, it should be known to be the same.' What is killing? If one cuts off the cycle of birth and death of sentient beings. What is not taking what is not given (adattādāna, stealing)? If sentient beings naturally take without anyone giving. What is sexual misconduct (kāma-mithyācāra, sexual misconduct)? If one knows that desires are evil and corrects their behavior. What is lying (mṛṣāvāda, lying)? If one can say that falsehood is false in falsehood. What is divisive speech (paiśunya, divisive speech)? If one can always dwell in the most supreme emptiness.

何波魯師？若善安住所知彼岸。云何綺間語？若正說法品類差別。云何能貪慾？若有數數欲自證得無上靜慮。云何能瞋恚？若於其心能正憎害一切煩惱。云何能邪見？若一切處遍行邪性皆如實見。

甚深佛法者，云何名為甚深佛法？此中應釋：謂常住法是諸佛法，以其法身是常住故；又斷滅法是諸佛法，以一切障永斷滅故；又生起法是諸佛法，以變化身現生起故；又有所得法是諸佛法，八萬四千諸有情行及彼對治皆可得故；又有貪法是諸佛法，自誓攝受有貪有情為己體故；又有瞋法是諸佛法，又有癡法是諸佛法，又異生法是諸佛法，應知亦爾；又無染法是諸佛法，成滿真如一切障垢不能染故；又無污法是諸佛法，生在世間諸世間法不能污故：是故說名甚深佛法。

又能引發修到彼岸，成熟有情，凈佛國土，諸佛法故，應知亦是菩薩等持作業差別。

攝大乘論本增上慧學分第九

如是已說增上心殊勝，增上慧殊勝云何可見？謂無分別智，若自性，若所依，若因緣，若所緣，若行相，若任持，若助伴，若異熟，若等流，若出離，若至究竟，若加行、無分別、后得勝利，若差別，若無分別、后得譬喻，若無功用作事，若甚深。應知無分別智，名增上慧殊勝。

此中無分別智，離五種相以為自

【現代漢語翻譯】現代漢語譯本：什麼是波魯師（Porusa，人）？如果能夠妥善安住于所知彼岸（盡頭）。什麼是綺間語（idle talk）？如果能夠如實宣說各種法品類的差別。什麼是能貪慾？如果能夠不斷地想要親自證得無上靜慮（supreme absorption）。什麼是能瞋恚？如果能夠對心中所有煩惱真正地憎恨和損害。什麼是能邪見？如果能夠如實地見到一切處普遍存在的邪性。

甚深佛法是什麼？如何稱之為甚深佛法？對此應解釋為：常住法是諸佛的法，因為其法身是常住的；斷滅法是諸佛的法，因為一切障礙都永遠斷滅了；生起法是諸佛的法，因為變化身會顯現生起；有所得法是諸佛的法，因為八萬四千種有情行以及它們對應的對治法都可以獲得；有貪法是諸佛的法，因為發誓攝受有貪慾的有情作為自己的本體；有瞋法是諸佛的法，有癡法是諸佛的法，異生法是諸佛的法，應當知道也是如此；無染法是諸佛的法，因為成就圓滿的真如不會被一切障礙和污垢所染污；無污法是諸佛的法，因為即使生在世間，也不會被世間法所污染：因此被稱為甚深佛法。

又因為能夠引發修行到達彼岸（the other shore），成熟有情，清凈佛國土，這些都是諸佛的法，應當知道這也是菩薩等持（samadhi）作業的差別。

《攝大乘論本》增上慧學分第九

如是已經說了增上心（superior mind）的殊勝，增上慧（superior wisdom）的殊勝如何才能顯現？就是無分別智（non-discriminating wisdom），無論是自性、所依、因緣、所緣、行相、任持、助伴、異熟、等流、出離、至究竟，還是加行、無分別、后得勝利，無論是差別，還是無分別、后得譬喻，無論是無功用作事，還是甚深。應當知道，無分別智被稱為增上慧的殊勝。

其中，無分別智，遠離五種相作為其自性。

【English Translation】 English version: What is Porusa (person)? If one can properly abide in the other shore (end) of what is known. What is idle talk? If one can truly explain the differences in the categories of Dharma. What is the ability to be greedy? If one constantly desires to personally attain supreme absorption (supreme dhyana). What is the ability to be angry? If one can truly hate and harm all afflictions in one's mind. What is the ability to have wrong views? If one can truly see the pervasiveness of evil nature in all places.

What is the profound Buddha-dharma? How is it called the profound Buddha-dharma? It should be explained as follows: the permanent Dharma is the Dharma of all Buddhas, because their Dharmakaya (Dharma body) is permanent; the cessation Dharma is the Dharma of all Buddhas, because all obstacles are permanently ceased; the arising Dharma is the Dharma of all Buddhas, because the transformation body manifests and arises; the attainable Dharma is the Dharma of all Buddhas, because the eighty-four thousand sentient beings' practices and their corresponding antidotes can be attained; the Dharma with greed is the Dharma of all Buddhas, because they vow to embrace sentient beings with greed as their own essence; the Dharma with anger is the Dharma of all Buddhas, the Dharma with ignorance is the Dharma of all Buddhas, and the Dharma of ordinary beings is also the same, it should be known; the Dharma without defilement is the Dharma of all Buddhas, because the perfected Suchness (Tathata) cannot be defiled by any obstacles or impurities; the Dharma without contamination is the Dharma of all Buddhas, because even if born in the world, it will not be contaminated by worldly dharmas: therefore, it is called the profound Buddha-dharma.

Furthermore, because it can initiate practice to reach the other shore, mature sentient beings, and purify the Buddha-land, these are all the Dharmas of the Buddhas, it should be known that this is also the difference in the activities of Bodhisattva's samadhi.

《Treatise on the Summary of the Great Vehicle》, Section Nine on the Learning of Superior Wisdom

As the excellence of the superior mind has been explained, how can the excellence of the superior wisdom be seen? It is the non-discriminating wisdom, whether it is its nature, basis, cause, object, aspect, support, companion, result, outflow, liberation, ultimate attainment, or the preparatory practice, non-discrimination, the victory of subsequent attainment, whether it is the difference, or the non-discrimination, the metaphor of subsequent attainment, whether it is effortless action, or profound. It should be known that non-discriminating wisdom is called the excellence of superior wisdom.

Among these, non-discriminating wisdom is characterized by being free from five aspects.

性：一、離無作意故，二、離過有尋有伺地故，三、離想受滅寂靜故，四、離色自性故，五、離於真義異計度故。離此五相，應知是名無分別智。

于如所說無分別智成立相中，復說多頌：

「諸菩薩自性，　　遠離五種相，　是無分別智，　　不異計于真。　諸菩薩所依，　　非心而是心，　是無分別智，　　非思義種類。　諸菩薩因緣，　　有言聞熏習，　是無分別智，　　及如理作意。　諸菩薩所緣，　　不可言法性，　是無分別智，　　無我性真如。　諸菩薩行相，　　復于所緣中，　是無分別智，　　彼所知無相。　相應自性義，　　所分別非余，　字展轉相應，　　是謂相應義。　非離彼能詮，　　智于所詮轉，　非詮不同故，　　一切不可言。　諸菩薩任持，　　是無分別智，　后所得諸行，　　為進趣增長。　諸菩薩助伴，　　說為二種道，　是無分別智，　　五到彼岸性。　諸菩薩異熟，　　于佛二會中，　是無分別智，　　由加行證得。　諸菩薩等流，　　於後後生中，　是無分別智，　　自體轉增勝。　諸菩薩出離，　　得成辦相應，　是無分別智，　　應知於十地。　諸菩薩究竟，　　得清凈三身，　是無分別智，　　得最上

【現代漢語翻譯】現代漢語譯本性（自性）：一、遠離無作意故，二、遠離具有尋和伺的欲界和色界（有尋有伺地）故，三、遠離想受滅盡的寂靜狀態（想受滅寂靜）故，四、遠離色法的自性（色自性）故，五、遠離對於真實意義的錯誤計度（于真義異計度）故。遠離這五種相狀，應當知道這就是所謂的無分別智（無分別智）。關於如上所說的無分別智的成立相，進一步宣說了許多偈頌：『諸位菩薩的自性，遠離五種相狀，這就是無分別智，不會錯誤地計度真實。諸位菩薩所依止的，不是心而是心，這就是無分別智，不是思慮義理的種類。諸位菩薩的因緣，是有言語聽聞的熏習，這就是無分別智，以及如理作意。諸位菩薩所緣的，是不可言說的法性，這就是無分別智，無我性的真如（真如）。諸位菩薩的行相，又在於所緣之中，這就是無分別智，它所知的對象是無相的。與自性義相應的，所分別的不是其他，文字輾轉相應，這就是所謂的相應義。不能離開能詮釋的文字，智慧才能在所詮釋的意義上運作，因為能詮釋的文字並非不同，一切都是不可言說的。諸位菩薩所任持的，是無分別智，后得的各種行，是爲了進步和增長。諸位菩薩的助伴，被說為兩種道，這就是無分別智，五種到達彼岸的自性（五到彼岸性）。諸位菩薩的異熟果，在佛的兩次集會中，這就是無分別智，由修行而證得。諸位菩薩的等流果，在後後生中，這就是無分別智，其自體逐漸增長和殊勝。諸位菩薩的出離，得到成就相應的果報，這就是無分別智，應當知道在十地（十地）中。諸位菩薩的究竟，得到清凈的三身（三身），這就是無分別智，得到最上。』

【English Translation】 English version Nature: 1. Because it is apart from non-volition (離無作意故), 2. Because it is apart from the realms of desire and form that possess investigation and analysis (離過有尋有伺地) , 3. Because it is apart from the quiescence of the cessation of perception and sensation (離想受滅寂靜故), 4. Because it is apart from the self-nature of form (離色自性故), 5. Because it is apart from erroneous conceptualizations regarding the true meaning (離於真義異計度故). Knowing that it is apart from these five characteristics, it should be known that this is called non-discriminating wisdom (無分別智). Regarding the established characteristics of the aforementioned non-discriminating wisdom, many verses are further spoken: 『The nature of all Bodhisattvas, is apart from five characteristics, this is non-discriminating wisdom, it does not erroneously conceptualize the truth. What all Bodhisattvas rely on, is not mind but is mind, this is non-discriminating wisdom, it is not a category of thought about meaning. The causes and conditions of all Bodhisattvas, are the habitual imprints of hearing words, this is non-discriminating wisdom, as well as appropriate attention. What all Bodhisattvas focus on, is the inexpressible Dharma-nature, this is non-discriminating wisdom, the Suchness (真如) of selflessness. The conduct of all Bodhisattvas, is again within what is focused on, this is non-discriminating wisdom, what it knows is without characteristics. Corresponding to the meaning of self-nature, what is discriminated is not other, words correspond to each other in turn, this is called corresponding meaning. Without being apart from the expressing words, wisdom operates on the expressed meaning, because the expressing words are not different, everything is inexpressible. What all Bodhisattvas uphold, is non-discriminating wisdom, the various actions attained afterwards, are for progress and growth. The companions of all Bodhisattvas, are said to be two paths, this is non-discriminating wisdom, the nature of the five perfections (五到彼岸性). The resultant maturation of all Bodhisattvas, in the two assemblies of the Buddha, this is non-discriminating wisdom, attained through practice. The outflowing result of all Bodhisattvas, in subsequent births, this is non-discriminating wisdom, its own nature gradually increases and becomes superior. The liberation of all Bodhisattvas, attains the corresponding result of accomplishment, this is non-discriminating wisdom, it should be known in the ten grounds (十地). The ultimate state of all Bodhisattvas, attains the pure three bodies (三身), this is non-discriminating wisdom, attaining the highest.』

自在。　如虛空無染，　　是無分別智，　種種極重惡，　　由唯信勝解。　如虛空無染，　　是無分別智，　解脫一切障，　　得成辦相應。　如虛空無染，　　是無分別智，　常行於世間，　　非世法所染。　如啞求受義，　　如啞正受義，　如非啞受義，　　三智譬如是。　如愚求受義，　　如愚正受義，　如非愚受義，　　三智譬如是。　如五求受義，　　如五正受義，　如末那受義，　　三智譬如是。　如未解于論，　　求論，受法，義，　次第譬三智，　　應知加行等。　如人正閉目，　　是無分別智；　即彼復開目，　　后得智亦爾。　應知如虛空，　　是無分別智；　于中現色像，　　后得智亦爾。　如末尼，天樂，　　無思成自事，　種種佛事成，　　常離思亦爾。　非於此、非余，　　非智、而是智，　與境無有異，　　智成無分別。　應知一切法，　　本性無分別，　所分別無故，　　無分別智無。」

此中加行無分別智有三種，謂因緣、引發、數習生差別故。

根本無分別智亦有三種，謂喜足、無顛倒、無戲論無分別差別故。

后得無分別智有五種，謂通達、隨念、安立、和合、如意思擇差別故。

復有多頌成

【現代漢語翻譯】現代漢語譯本自在。如同虛空一般沒有污染，這就是無分別智（nirvikalpa-jñāna，不加區分的智慧），各種極重的罪惡，僅僅通過信念和殊勝的理解就能克服。如同虛空一般沒有污染，這就是無分別智（nirvikalpa-jñāna，不加區分的智慧），解脫一切障礙，成就相應的功德。如同虛空一般沒有污染，這就是無分別智（nirvikalpa-jñāna，不加區分的智慧），經常在世間行走，卻不被世間的法則所污染。如同啞巴尋求理解意義，如同啞巴正在理解意義，如同非啞巴理解意義，這三種智慧可以這樣比喻。如同愚人尋求理解意義，如同愚人正在理解意義，如同非愚人理解意義，這三種智慧可以這樣比喻。如同五蘊（skandha，構成個體經驗的要素）尋求理解意義，如同五蘊正在理解意義，如同末那（manas，意識）理解意義，這三種智慧可以這樣比喻。如同尚未理解論典的人，尋求論典，接受法，理解意義，這種次第可以比喻三種智慧，應當瞭解加行等。如同人正在閉著眼睛，這就是無分別智（nirvikalpa-jñāna，不加區分的智慧）；當他再次睜開眼睛，后得智（prsthalabdha-jñana，獲得之後的智慧）也是如此。應當瞭解如同虛空，這就是無分別智（nirvikalpa-jñāna，不加區分的智慧）；在虛空中顯現各種色像，后得智（prsthalabdha-jñana，獲得之後的智慧）也是如此。如同摩尼寶珠（mani，如意寶珠），天上的音樂，無需思慮就能成就自身的事情，各種佛事成就，常常遠離思慮也是如此。不是在此，也不是在彼，不是智，而是智，與所觀的境界沒有差異，智慧成就無分別。應當瞭解一切法，其本性沒有分別，因為所分別的事物不存在，所以無分別智（nirvikalpa-jñāna，不加區分的智慧）也是不存在的。這裡，加行無分別智（prayoga-nirvikalpa-jñana，實踐中的無分別智）有三種，即因緣、引發、數習生（通過重複練習產生）的差別。根本無分別智（mula-nirvikalpa-jñana，根本的無分別智）也有三種，即喜足、無顛倒、無戲論無分別的差別。后得無分別智（prsthalabdha-nirvikalpa-jñana，獲得之後的無分別智）有五種，即通達、隨念、安立、和合、如意思擇的差別。還有更多的頌文來成就。

【English Translation】 English version Freedom. Like the sky, without defilement, this is non-discriminating wisdom (nirvikalpa-jñāna). All kinds of extremely heavy evils are overcome by mere faith and superior understanding. Like the sky, without defilement, this is non-discriminating wisdom (nirvikalpa-jñāna). Liberating from all obstacles, accomplishing corresponding merits. Like the sky, without defilement, this is non-discriminating wisdom (nirvikalpa-jñāna). Constantly walking in the world, yet not defiled by worldly laws. Like a mute person seeking to understand meaning, like a mute person truly understanding meaning, Like a non-mute person understanding meaning, these three wisdoms can be compared in this way. Like a fool seeking to understand meaning, like a fool truly understanding meaning, Like a non-fool understanding meaning, these three wisdoms can be compared in this way. Like the five skandhas (skandha, elements constituting individual experience) seeking to understand meaning, like the five skandhas truly understanding meaning, Like manas (manas, mind) understanding meaning, these three wisdoms can be compared in this way. Like someone who has not yet understood the treatise, seeking the treatise, receiving the Dharma, understanding the meaning, This sequence can be compared to the three wisdoms, one should understand the preparatory practices, etc. Like a person closing their eyes, this is non-discriminating wisdom (nirvikalpa-jñāna); When they open their eyes again, subsequent wisdom (prsthalabdha-jñana) is also like this. One should understand that like the sky, this is non-discriminating wisdom (nirvikalpa-jñāna); In the sky, various forms and images appear, subsequent wisdom (prsthalabdha-jñana) is also like this. Like a mani jewel (mani, wish-fulfilling jewel), heavenly music, accomplishing its own affairs without thought, Various Buddha activities are accomplished, constantly being apart from thought is also like this. Not here, not there, not wisdom, but wisdom, Without difference from the object of observation, wisdom accomplishes non-discrimination. One should understand that all dharmas are non-discriminating in their nature, Because the discriminated things do not exist, non-discriminating wisdom (nirvikalpa-jñāna) also does not exist. Here, preparatory non-discriminating wisdom (prayoga-nirvikalpa-jñana) has three types, namely the differences of cause and condition, initiation, and habitual practice. Fundamental non-discriminating wisdom (mula-nirvikalpa-jñana) also has three types, namely the differences of satisfaction, non-inversion, and non-conceptual proliferation. Subsequent non-discriminating wisdom (prsthalabdha-nirvikalpa-jñana) has five types, namely the differences of thorough understanding, recollection, establishment, combination, and as-desired selection. There are also more verses to accomplish.

立如是無分別智：

「鬼、傍生、人、天，　　各隨其所應，　等事心異故，　　許義非真實。　於過去事等，　　夢像，二影中，　雖所緣非實，　　而境相成就。　若義義性成，　　無無分別智；　此若無，佛果　　證得不應理。　得自在菩薩，　　由勝解力故，　如欲地等成，　　得定者亦爾。　成就簡擇者，　　有智得定者，　思惟一切法，　　如義皆顯現。　無分別智行，　　諸義皆不現，　當知無有義，　　由此亦無識。」

般若波羅蜜多與無分別智，無有差別，如說：菩薩安住般若波羅蜜多非處相應，能于所餘波羅蜜多修習圓滿。云何名為非處相應修習圓滿？謂由遠離五種處故：一、遠離外道我執處故，二、遠離未見真如菩薩分別處故，三、遠離生死涅槃二邊處故，四、遠離唯斷煩惱障生喜足處故，五、遠離不顧有情利益安樂住無餘依涅槃界處故。

聲聞等智與菩薩智有何差別？由五種相應知差別：一、由無分別差別，謂于蘊等法無分別故。二、由非少分差別，謂于通達真如，入一切種所知境界，普為度脫一切有情，非少分故。三、由無住差別，謂無住涅槃為所住故。四、由畢竟差別，謂無餘依涅槃界中無斷盡故。五、由無上差別，謂於此上無有餘乘勝過此故。

【現代漢語翻譯】現代漢語譯本確立這樣的無分別智：『鬼、傍生（動物）、人、天（神），各自根據他們所適應的環境，對於同樣的事物，因為心識的差異，所認知的意義並非真實。對於過去的事情等等，在夢境、影像、以及鏡中的倒影中，雖然所緣的對象並非真實，但境相的顯現卻是成立的。如果意義的自性是真實成立的，那就不會有無分別智；如果無分別智不存在，那麼佛果的證得就不合道理。獲得自在的菩薩，由於殊勝的勝解力的緣故，能夠如意地成就地等；獲得禪定的人也是如此。成就簡擇的人，有智慧並獲得禪定的人，思惟一切法時，一切法都會如實地顯現。當無分別智起作用時，一切意義都不顯現，應當知道沒有實在的意義，由此也沒有實在的識。』般若波羅蜜多（智慧到彼岸）與無分別智，沒有差別。如經文所說：菩薩安住在般若波羅蜜多中，與非處相應，能夠對其他的波羅蜜多修習圓滿。什麼叫做與非處相應而修習圓滿呢？就是由於遠離五種處所的緣故：一、遠離外道我執的處所；二、遠離未見真如（事物本性）的菩薩的分別處所；三、遠離生死涅槃二邊的處所；四、遠離僅僅斷除煩惱障就產生喜足的處所；五、遠離不顧及有情（眾生）的利益安樂，安住在無餘依涅槃界（沒有任何剩餘的涅槃境界）的處所。聲聞（小乘修行者）等的智慧與菩薩的智慧有什麼差別？由五種相應可以知道它們的差別：一、由無分別的差別，即對於蘊（構成要素）等法沒有分別的緣故。二、由非少分的差別，即對於通達真如，進入一切種所知的境界，普遍地爲了度脫一切有情，不是少分的緣故。三、由無住的差別，即以無住涅槃（不執著于涅槃的境界）作為所住的緣故。四、由畢竟的差別，即在無餘依涅槃界中沒有斷盡的緣故。五、由無上的差別，即在此之上沒有其他的乘（教法）能夠勝過它的緣故。

【English Translation】 English version Establish such non-discriminating wisdom: 『Ghosts, animals, humans, and gods, each according to their respective environments, perceive the same things differently due to the differences in their minds, so the meanings they perceive are not real. Regarding past events, etc., in dreams, images, and reflections in mirrors, although the objects perceived are not real, the appearance of the perceived environment is established. If the nature of meaning were truly established, there would be no non-discriminating wisdom; if non-discriminating wisdom did not exist, then the attainment of Buddhahood would be unreasonable. Bodhisattvas who have attained freedom, due to the power of their superior understanding, can manifest the earth and other elements as they wish; those who have attained samadhi (meditative absorption) are also like this. Those who have achieved discernment, those who are wise and have attained samadhi, when contemplating all dharmas (phenomena), all dharmas will appear as they truly are. When non-discriminating wisdom is in operation, all meanings do not appear; it should be known that there are no real meanings, and therefore there is no real consciousness.』 Prajnaparamita (Perfection of Wisdom) and non-discriminating wisdom are not different. As the sutra says: Bodhisattvas abide in Prajnaparamita, corresponding to non-places, and can cultivate the other paramitas to perfection. What is called corresponding to non-places and cultivating to perfection? It is because of being far away from five places: first, being far away from the place of the self-attachment of externalists; second, being far away from the discriminating place of Bodhisattvas who have not seen Suchness (true nature of reality); third, being far away from the two extremes of samsara (birth and death) and nirvana (liberation); fourth, being far away from the place of being content with merely cutting off the afflictive obscurations; fifth, being far away from the place of not caring about the benefit and happiness of sentient beings and abiding in the nirvana realm without remainder. What is the difference between the wisdom of Sravakas (Hearers, followers of the Hinayana) and the wisdom of Bodhisattvas? The difference can be known by five correspondences: first, by the difference of non-discrimination, that is, because there is no discrimination regarding the skandhas (aggregates) and other dharmas. Second, by the difference of not being a small part, that is, regarding the understanding of Suchness, entering the realm of all knowable objects, universally for the sake of liberating all sentient beings, it is not a small part. Third, by the difference of non-abiding, that is, taking non-abiding nirvana (nirvana without attachment) as the place of abiding. Fourth, by the difference of being ultimate, that is, there is no cutting off in the nirvana realm without remainder. Fifth, by the difference of being unsurpassed, that is, there is no other vehicle (teaching) above it that can surpass it.

此中有頌：

「諸大悲為體，　　由五相勝智，　世出世滿中，　　說此最高遠。」

若諸菩薩成就如是增上尸羅，增上質多，增上般若功德圓滿，于諸財位得大自在，何故現見有諸有情匱乏財位？見彼有情于諸財位有重業障故；見彼有情若施財位障生善法故；見彼有情若乏財位厭離現前故；見彼有情若施財位即為積集不善法因故；見彼有情若施財位即便作余無量有情損惱因故：是故現見有諸有情匱乏財位。

此中有頌：

「見業、障、現前、　　積集、損惱故，　現有諸有情，　　不感菩薩施。」

攝大乘論本果斷分第十

如是已說增上慧殊勝，彼果斷殊勝云何可見？斷謂菩薩無住涅槃，以舍雜染不捨生死二所依止轉依為相。此中生死，謂依他起性雜染分；涅槃謂依他起性清凈分：二所依止謂通二分依他起性。轉依，謂即依他起性對治起時，轉舍雜染分，轉得清凈分。

又此轉依，略有六種：一、損力益能轉，謂由勝解力聞熏習住故，及由有羞恥令諸煩惱少分現行、不現行故。二、通達轉，謂諸菩薩已入大地，于真實非真實、顯現不顯現現前住故，乃至六地。三、修習轉，謂猶有障，一切相不顯現，真實顯現故，乃至十地。四、果圓滿轉，謂永無障，一切相不顯現

【現代漢語翻譯】現代漢語譯本：　　這裡有一段偈頌：

『諸佛以大悲為本體，由五種殊勝的智慧所成就，世間和出世間都充滿著，宣說這最高遠之法。』

如果各位菩薩成就了這樣增上的戒律(尸羅，戒律)，增上的心(質多，心)，增上的智慧(般若，智慧)，功德圓滿，對於各種財富地位得到大自在，為什麼現在卻看到有些眾生匱乏財富地位呢？因為看到那些眾生對於各種財富地位有很重的業障的緣故；因為看到那些眾生如果佈施財富地位反而會障礙產生善法的緣故；因為看到那些眾生如果缺乏財富地位反而會厭離現在的處境的緣故；因為看到那些眾生如果佈施財富地位就會成為積聚不善法的原因的緣故；因為看到那些眾生如果佈施財富地位就會成為損害其他無量眾生的原因的緣故：所以現在看到有些眾生匱乏財富地位。

這裡有一段偈頌：

『因為看到業障、現前、積聚、損惱的緣故，現在有些眾生，不能感受到菩薩的佈施。』

《攝大乘論》的根本果斷分第十

像這樣已經說了增上慧的殊勝，那麼它的果斷的殊勝又如何能夠見到呢？斷，指的是菩薩的無住涅槃(涅槃，佛教術語，指解脫)，以捨棄雜染而不捨棄生死的兩種所依止的轉依為特徵。這裡所說的生死，指的是依他起性(依他起性，佛教術語，指事物由因緣和合而生)的雜染部分；涅槃指的是依他起性的清凈部分：兩種所依止指的是共通於兩種部分的依他起性。轉依，指的是當依他起性生起對治的時候，轉變捨棄雜染部分，轉變獲得清凈部分。

而且這種轉依，大致有六種：第一，損力益能轉，指的是由於殊勝的理解力，聽聞熏習的緣故，以及由於有羞恥心，使得各種煩惱只有少部分顯現，或者不顯現的緣故。第二，通達轉，指的是各位菩薩已經進入大地(大地，菩薩修行階位)，對於真實非真實、顯現不顯現能夠現前安住的緣故，乃至六地。第三，修習轉，指的是仍然有障礙，一切相不能顯現，真實能夠顯現的緣故，乃至十地。第四，果圓滿轉，指的是永遠沒有障礙，一切相不能顯現。

【English Translation】 English version: Here is a verse:

'All Buddhas have great compassion as their essence, achieved through five kinds of superior wisdom, filling both the mundane and supramundane realms, proclaiming this highest and most profound Dharma.'

If Bodhisattvas achieve such superior morality (Shila, discipline), superior mind (Chitta, mind), superior wisdom (Prajna, wisdom), and perfect merit, attaining great freedom over all wealth and status, why do we see some sentient beings lacking wealth and status? It is because we see those sentient beings having heavy karmic obstacles regarding wealth and status; because we see that if those sentient beings were given wealth and status, it would hinder the arising of good Dharma; because we see that if those sentient beings lack wealth and status, they will become disgusted with their present situation; because we see that if those sentient beings were given wealth and status, it would become a cause for accumulating unwholesome Dharma; because we see that if those sentient beings were given wealth and status, it would become a cause for harming countless other sentient beings: therefore, we see some sentient beings lacking wealth and status.

Here is a verse:

'Because of seeing karma, obstacles, the present, accumulation, and harm, some sentient beings in the present cannot feel the Bodhisattva's giving.'

《Treatise on the Summary of the Great Vehicle》, Section Ten on the Root, Fruit, and Cessation

Having thus spoken of the superiority of superior wisdom, how can the superiority of its fruit of cessation be seen? Cessation refers to the non-abiding Nirvana (Nirvana, Buddhist term, referring to liberation) of the Bodhisattva, characterized by the transformation of reliance that abandons defilement but does not abandon the two supports of Samsara and Nirvana. Here, Samsara refers to the defiled aspect of dependent origination (Paratantra, Buddhist term, referring to things arising from the combination of causes and conditions); Nirvana refers to the pure aspect of dependent origination: the two supports refer to the dependent origination common to both aspects. Transformation of reliance refers to the transformation of abandoning the defiled aspect and obtaining the pure aspect when the antidote arises from dependent origination.

Moreover, this transformation of reliance is roughly of six types: First, the transformation of diminishing power and increasing ability, referring to the fact that due to the power of superior understanding, the habituation of hearing, and because of having a sense of shame, only a small part of the afflictions manifest, or do not manifest. Second, the transformation of thorough understanding, referring to the fact that Bodhisattvas who have entered the Great Grounds (Bhumi, stages of Bodhisattva practice) are able to abide presently in the real and unreal, the manifest and unmanifest, up to the sixth Bhumi. Third, the transformation of practice, referring to the fact that there are still obstacles, and all appearances cannot manifest, but the real can manifest, up to the tenth Bhumi. Fourth, the transformation of perfect fruition, referring to the fact that there are never any obstacles, and all appearances cannot manifest.

，最清凈真實顯現，於一切相得自在故。五、下劣轉，謂聲聞等唯能通達補特伽羅空無我性，一向背生死一向捨生死故。六、廣大轉，謂諸菩薩兼通達法空無我性，即于生死見為寂靜，雖斷雜染而不捨故。

若諸菩薩住下劣轉有何過失？不顧一切有情利益安樂事故，違越一切菩薩法故，與下劣乘同解脫故，是為過失。若諸菩薩住廣大轉有何功德？生死法中以自轉依為所依止得自在故；於一切趣示現一切有情之身，于最勝生及三乘中，種種調伏方便善巧安立所化諸有情故，是為功德。

此中有多頌：

「諸凡夫覆真，　　一向顯虛妄；　諸菩薩舍妄，　　一向顯真實。　應知顯不顯，　　真義非真義，　轉依即解脫，　　隨欲自在行。　于生死涅槃，　　若起平等智，　爾時由此證，　　生死即涅槃。　由是于生死，　　非舍非不捨；　亦即于涅槃，　　非得非不得。」

攝大乘論本彼果智分第十一

如是已說彼果斷殊勝，彼果智殊勝云何可見？謂由三種佛身，應知彼果智殊勝：一、由自性身，二、由受用身，三、由變化身。此中自性身者，謂諸如來法身，一切法自在轉所依止故。受用身者，謂依法身，種種諸佛眾會所顯清凈佛土，大乘法樂為所受故。變化身者，亦依法身，

【現代漢語翻譯】現代漢語譯本：第五，下劣轉，指的是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）等只能通達補特伽羅（Pudgala，意為『人』或『個體』）的空無我性，一味地背離生死，一味地捨棄生死。第六，廣大轉，指的是諸菩薩（Bodhisattva，立志成佛的修行者）既能通達補特伽羅的空無我性，也能通達法的空無我性，視生死為寂靜，雖然斷除了雜染卻不捨棄生死。

如果諸菩薩安住于下劣轉，會有什麼過失呢？因為他們不顧及一切有情（Sattvas，一切有情眾生）的利益和安樂，違背了一切菩薩的法則，與下劣乘（Hinayana，小乘）的解脫相同，這就是過失。如果諸菩薩安住于廣大轉，會有什麼功德呢？因為在生死法中，他們以自身的轉依（Āśraya-parāvṛtti，轉變所依）作為依靠，從而獲得自在；在一切趣（Gati，輪迴的去處，如地獄、餓鬼、畜生、人、阿修羅、天）中示現一切有情的身相，在最殊勝的生處以及三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）中，以種種調伏的方便善巧安立所化度的有情，這就是功德。

其中有幾首偈頌：

『諸凡夫覆真，　　一向顯虛妄；　諸菩薩舍妄，　　一向顯真實。　應知顯不顯，　　真義非真義，　轉依即解脫，　　隨欲自在行。　于生死涅槃，　　若起平等智，　爾時由此證，　　生死即涅槃。　由是于生死，　　非舍非不捨；　亦即于涅槃，　　非得非不得。』

《攝大乘論》本彼果智分第十一

如上已經闡述了彼果斷的殊勝之處，那麼彼果智的殊勝之處又該如何理解呢？可以通過三種佛身來理解彼果智的殊勝：一、自性身（Svābhāvikakāya，法身），二、受用身（Sāṃbhogikakāya，報身），三、變化身（Nirmāṇakāya，應身）。其中，自性身指的是諸如來（Tathāgata，佛）的法身（Dharmakāya），是一切法自在轉的所依止。受用身指的是依於法身，在種種諸佛眾會所顯現的清凈佛土中，以大乘佛法的快樂為所受用。變化身也是依於法身，

【English Translation】 English version: Fifth, the inferior transformation (Adhimukti-caryā), refers to the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and others who can only comprehend the non-self nature of the Pudgala (meaning 'person' or 'individual'), single-mindedly turning away from birth and death, and single-mindedly abandoning birth and death. Sixth, the vast transformation, refers to the Bodhisattvas (those who aspire to become Buddhas) who can comprehend both the non-self nature of the Pudgala and the non-self nature of the Dharma (teachings), viewing birth and death as tranquility, and although they have severed defilements, they do not abandon birth and death.

If the Bodhisattvas abide in the inferior transformation, what faults will there be? Because they do not consider the benefit and happiness of all Sattvas (all sentient beings), violate all the laws of the Bodhisattvas, and have the same liberation as the Hinayana (the Lesser Vehicle), this is the fault. If the Bodhisattvas abide in the vast transformation, what merits will there be? Because in the Dharma of birth and death, they rely on their own Āśraya-parāvṛtti (transformation of the basis) and thereby attain freedom; in all Gatis (realms of rebirth, such as hell, hungry ghosts, animals, humans, Asuras, and gods), they manifest the bodies of all sentient beings, and in the most excellent births and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), they skillfully establish the sentient beings to be tamed with various means of taming, this is the merit.

Among them are several verses:

'Ordinary people cover the truth, Always revealing falsehood; Bodhisattvas abandon falsehood, Always revealing the truth. One should know that revealing or not revealing, True meaning is not true meaning, Transformation of the basis is liberation, Acting freely according to desire. Regarding birth and death and Nirvana, If equal wisdom arises, Then by this one realizes, Birth and death are Nirvana. Therefore, regarding birth and death, Neither abandoning nor not abandoning; Also regarding Nirvana, Neither attaining nor not attaining.'

Chapter Eleven on the Wisdom of the Result in the Compendium on the Great Vehicle

As mentioned above, the excellence of the cessation of that result has been explained. How can the excellence of the wisdom of that result be seen? It can be understood through the three bodies of the Buddha: first, the Svābhāvikakāya (Dharmakāya), second, the Sāṃbhogikakāya (Sambhogakāya), and third, the Nirmāṇakāya (Nirmanakaya). Among them, the Svābhāvikakāya refers to the Dharmakāya (Dharma Body) of the Tathāgatas (Buddhas), which is the basis upon which all Dharmas freely revolve. The Sāṃbhogikakāya refers to the pure Buddha-lands manifested in various Buddha assemblies, based on the Dharmakāya, where the joy of the Mahāyāna Dharma is enjoyed. The Nirmāṇakāya is also based on the Dharmakāya,

從睹史多天宮現沒、受生、受欲、逾城出家、往外道所修諸苦行、證大菩提、轉大法輪、入大涅槃故。

此中說一嗢拖南頌：

「相、證得、自在、　　依止、及攝持、　差別、德、甚深、　　念、業：明諸佛。」

諸佛法身以何為相？應知法身略有五相：一、轉依為相，謂轉滅一切障雜染分依他起性故，轉得解脫一切障於法自在轉現前清凈分依他起性故。二、白法所成為相，謂六波羅蜜多圓滿得十自在故。此中壽自在，心自在，眾具自在，由施波羅蜜多圓滿故。業自在，生自在，由戒波羅蜜多圓滿故。勝解自在，由忍波羅蜜多圓滿故。愿自在，由精進波羅蜜多圓滿故。神力自在五通所攝，由靜慮波羅蜜多圓滿故。智自在，法自在，由般若波羅蜜多圓滿故。三、無二為相，謂有無無二為相，由一切法無所有故，空所顯相是實有故。有為無為無二為相，由業煩惱非所為故，自在示現有為相故。異性一性無二為相，由一切佛所依無差別故，無量相續現等覺故。此中有二頌：

「我執不有故，　　于中無別依；　隨前能證別，　　故施設有異。　種姓異、非虛、　　圓滿、無初故，　無垢依無別，　　故非一、非多。」

四、常住為相，謂真如清凈相故，本願所引故，所應作事無竟期故。

【現代漢語翻譯】現代漢語譯本：從睹史多天宮（Tusita Heaven，欲界六天之一，彌勒菩薩的居所）示現降生、經歷受欲、逾城出家、前往外道處修行各種苦行、證得大菩提（Anuttara-samyak-sambodhi，無上正等正覺）、轉大法輪（Dharma-cakra，佛陀的教法）、進入大涅槃（Mahāparinirvāṇa，大般涅槃）的緣故。

其中宣說一個嗢拖南頌（udāna，總攝頌）：

『相、證得、自在、依止、及攝持、差別、德、甚深、念、業：明諸佛。』

諸佛的法身（Dharmakāya，佛的法性之身）以什麼為相？應當知道法身略有五種相：一、轉依為相，意思是轉變滅除一切障礙雜染的依他起性（paratantra-svabhāva，依他起性），從而獲得解脫一切障礙，對於法自在轉變顯現前清凈的依他起性。二、白法所成為相，意思是六波羅蜜多（ṣaṭ pāramitā，六度）圓滿而獲得十自在的緣故。這裡面的壽命自在、心自在、眾具自在，是由佈施波羅蜜多圓滿的緣故。業自在、生自在，是由持戒波羅蜜多圓滿的緣故。勝解自在，是由忍辱波羅蜜多圓滿的緣故。愿自在，是由精進波羅蜜多圓滿的緣故。神力自在，為五神通所攝，是由靜慮波羅蜜多圓滿的緣故。智自在、法自在，是由般若波羅蜜多圓滿的緣故。三、無二為相，意思是說有和無無二為相，因為一切法無所有的緣故，空所顯現的相是真實存在的緣故。有為和無為無二為相，因為業和煩惱不是所造作的緣故，自在示現是有為相的緣故。異性和一性無二為相，因為一切佛所依沒有差別的緣故，無量相續顯現等覺的緣故。這裡面有兩頌：

『我執不有故，于中無別依；隨前能證別，故施設有異。種姓異、非虛、圓滿、無初故，無垢依無別，故非一、非多。』

四、常住為相，意思是真如清凈相的緣故，本願所引導的緣故，所應該做的事情沒有窮盡的期限的緣故。

【English Translation】 English version: From appearing and passing away in the Tusita Heaven (Tusita Heaven, one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya), taking birth, experiencing desires, leaving the city to renounce the world, going to the places of non-Buddhists to practice various austerities, attaining Great Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), turning the Dharma wheel (Dharma-cakra, the Buddha's teachings), and entering into Great Nirvana (Mahāparinirvāṇa, Great Nirvana).

Herein is spoken an udāna (udāna, summarizing verse):

'Marks, attainment, freedom, Support, and embrace, Difference, virtue, profound, Mindfulness, karma: illuminate the Buddhas.'

With what are the Dharmakāyas (Dharmakāya, the body of the Dharma nature of the Buddha) of the Buddhas marked? It should be known that the Dharmakāya has, in brief, five marks: First, the mark of transformation of the basis, meaning the transformation and cessation of all obscurations and defiled aspects of the dependent arising nature (paratantra-svabhāva, dependent arising nature), thereby attaining liberation from all obscurations, and the manifestation of the pure aspect of dependent arising nature with freedom over the Dharma. Second, the mark of being constituted by pure dharmas, meaning the perfection of the six pāramitās (ṣaṭ pāramitā, six perfections) and the attainment of the ten freedoms. Herein, freedom over life, freedom over mind, and freedom over resources are due to the perfection of the pāramitā of generosity. Freedom over karma and freedom over birth are due to the perfection of the pāramitā of discipline. Freedom over aspiration is due to the perfection of the pāramitā of patience. Freedom over vows is due to the perfection of the pāramitā of diligence. Freedom over miraculous powers, encompassed by the five superknowledges, is due to the perfection of the pāramitā of meditative concentration. Freedom over wisdom and freedom over Dharma are due to the perfection of the pāramitā of wisdom. Third, the mark of non-duality, meaning that existence and non-existence are non-dual, because all dharmas are without inherent existence, and the aspect revealed by emptiness is truly existent. Conditioned and unconditioned are non-dual, because karma and afflictions are not created, and the free manifestation is the aspect of the conditioned. Different nature and same nature are non-dual, because the basis of all Buddhas is without difference, and the continuous manifestation of perfect enlightenment is immeasurable. Herein are two verses:

'Because self-grasping does not exist, There is no separate basis therein; According to the preceding distinct attainment, Therefore, differences are designated. Different lineages, not false, Perfection, without beginning, The undefiled basis is without difference, Therefore, not one, not many.'

Fourth, the mark of permanence, meaning because of the pure aspect of Suchness, because of being led by the original vows, and because the tasks that should be done have no end.

五、不可思議為相，謂真如清凈自內證故，無有世間喻能喻故，非諸尋思所行處故。

複次，云何如是法身最初證得？謂緣總相大乘法境無分別智及后得智，五相善修，於一切地善集資糧，金剛喻定破滅微細難破障故，此定無間離一切障故得轉依。

複次，法身由幾自在而得自在？略由五種：一、由佛土、自身、相好、無邊音聲、無見頂相自在，由轉色蘊依故。二、由無罪無量廣大樂住自在，由轉受蘊依故。三、由辯說一切名身句身文身自在，由轉想蘊依故。四、由現化、變易、引攝大眾、引攝白法自在，由轉行蘊依故。五、由圓鏡、平等、觀察、成所作智自在，由轉識蘊依故。

複次，法身由幾種處應知依止？略由三處：一由種種佛住依止，此中有二頌：

「諸佛證得五性喜，　　皆由等證自界故，　離喜都由不證此，　　故求喜者應等證。　由能無量及事成，　　法味義德俱圓滿，　得喜最勝無過失，　　諸佛見常無盡故。」

二由種種受用身依止，但為成熟諸菩薩故。三由種種變化身依止，多為成熟聲聞等故。

應知法身由幾佛法之所攝持？略由六種：一、由清凈，謂轉阿賴耶識得法身故。二、由異熟，謂轉色根得異熟智故。三、由安住，謂轉欲行等住得無量智

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"『諸佛證得五性喜，皆由等證自界故，\n離喜都由不證此，故求喜者應等證。\n由能無量及事成，法味義德俱圓滿，\n得喜最勝無過失，諸佛見常無盡故。』", "", "二是由種種受用身（Sambhogakaya，報身）依止，但這只是爲了成熟諸菩薩的緣故。三是由種種變化身（Nirmanakaya，化身）依止，這多是爲了成熟聲聞（Sravaka，聽聞佛法者）等人的緣故。", "", "應該知道法身由幾種佛法所攝持？概括來說由六種：一、由清凈所攝持，這是因為轉變阿賴耶識（Alaya-vijnana，藏識）而獲得法身的緣故。二、由異熟所攝持，這是因為轉變色根（Rupa-indriya，眼耳鼻舌身）而獲得異熟智的緣故。三、由安住所攝持，這是因為轉變欲行等住而獲得無量智的緣故。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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住故。四、由自在，謂轉種種攝受業自在，得一切世界無礙神通智自在故。五、由言說，謂轉一切見聞覺知言說戲論，得令一切有情心喜辯說智自在故。六、由拔濟，謂轉拔濟一切災橫過失，得拔濟一切有情一切災橫過失智故。應知法身由此所說六種佛法之所攝持。

諸佛法身當言有異？當言無異？依止、意樂、業無別故，當言無異。無量依身現等覺故，當言有異。如說佛法身，受用身亦爾，意樂及業無差別故當言無異；不由依止無差別故，無量依止差別轉故。應知變化身如受用身說。

應知法身幾德相應？謂最清凈四無量，解脫，勝處，遍處，無諍，愿智，四無礙解，六神通，三十二大士相，八十隨好，四一切相清凈，十力，四無畏，三不護，三念住，拔除習氣，無忘失法，大悲，十八不共佛法，一切相妙智等功德相應。

此中有多頌：

「憐愍諸有情，　　起和合遠離，　常不捨利樂，　　四意樂，歸禮。　解脫一切障，　　牟尼勝世間，　智周遍所知，　　心解脫，歸禮。　能滅諸有情，　　一切惑無餘，　害煩惱，有染　　常哀愍，歸禮。　無功用，無著，　　無礙，常寂定，　於一切問難　　能解釋，歸禮。　于所依，能依，　　所說；言及智，　能說；無礙慧　

【現代漢語翻譯】現代漢語譯本住處所致。四、由自在，指轉變種種攝受事業的自在，獲得一切世界無礙神通智慧的自在的緣故。五、由言說，指轉變一切見聞覺知的言說戲論，獲得使一切有情心生歡喜的辯才智慧的自在的緣故。六、由拔濟，指轉變拔濟一切災禍橫逆過失，獲得拔濟一切有情一切災禍橫逆過失的智慧的緣故。應當知道法身由此所說的六種佛法所攝持。諸佛的法身應當說是相同還是不同呢？由於依止、意樂、事業沒有差別，應當說是沒有差別。由於無量依身顯現等同的覺悟，應當說是存在差別。如所說法身，受用身也是如此，意樂和事業沒有差別，所以應當說沒有差別；由於不是依止沒有差別，而是無量依止的差別轉變的緣故。應當知道變化身如受用身一樣解說。應當知道法身與多少種功德相應？謂最清凈的四無量心（慈、悲、喜、舍），解脫，勝處，遍處，無諍，愿智，四無礙解（法無礙解、義無礙解、詞無礙解、樂說無礙解），六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），三十二大丈夫相，八十隨形好，四一切相清凈，十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力），四無畏（正等覺無畏、漏永盡無畏、說障法無畏、說道盡苦道無畏），三不護（身不護、語不護、意不護），三念住（于諸法及苦樂不生愛恚，正念正知而住），拔除習氣，無有忘失正法，大悲，十八不共佛法，一切相妙智等功德相應。其中有很多頌：『憐憫諸有情，起和合遠離，常不捨利樂，四意樂，歸禮。解脫一切障，牟尼（指釋迦牟尼佛）勝世間，智周遍所知，心解脫，歸禮。能滅諸有情，一切惑無餘，害煩惱，有染常哀愍，歸禮。無功用，無著，無礙，常寂定，於一切問難能解釋，歸禮。于所依，能依，所說；言及智，能說；無礙慧

【English Translation】 English version arising from dwelling. Fourth, by mastery, referring to the mastery of transforming various receptive activities, and attaining the mastery of unobstructed supernatural wisdom in all worlds. Fifth, by speech, referring to the transformation of all speech and playful discussions of seeing, hearing, perceiving, and knowing, and attaining the mastery of eloquent wisdom that delights all sentient beings. Sixth, by deliverance, referring to the transformation of delivering all disasters, adversities, and faults, and attaining the wisdom of delivering all sentient beings from all disasters, adversities, and faults. It should be known that the Dharmakaya (法身) is upheld by these six aspects of the Buddha's Dharma as described. Should the Dharmakayas (法身) of all Buddhas be said to be different or not different? Since there is no difference in reliance, intention, and activity, it should be said that they are not different. Since countless reliance bodies manifest equal enlightenment, it should be said that they are different. As it is said of the Dharmakaya (法身), so too is the Sambhogakaya (受用身), with no difference in intention and activity, so it should be said that they are not different; not because there is no difference in reliance, but because the differences in countless reliances transform. It should be known that the Nirmanakaya (變化身) is explained like the Sambhogakaya (受用身). How many virtues should be known to be associated with the Dharmakaya (法身)? Namely, the most pure Four Immeasurables (四無量) (loving-kindness, compassion, joy, and equanimity), liberation, superior abodes, all-encompassing abodes, non-contention, wisdom of aspiration, Four Unobstructed Expositions (四無礙解) (unobstructed exposition of the Dharma, unobstructed exposition of meaning, unobstructed exposition of terms, unobstructed exposition of eloquence), Six Superknowledges (六神通) (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), Thirty-two Major Marks of a Great Man, Eighty Minor Marks, Four Purities of All Aspects, Ten Powers (十力) (power of knowing what is possible and impossible, power of knowing the maturation of karma, power of knowing various realms, power of knowing various understandings, power of knowing the superiority or inferiority of faculties, power of knowing all paths, power of knowing meditative absorptions, liberations, concentrations, and attainments, power of knowing past lives, power of knowing death and rebirth, power of knowing the extinction of outflows), Four Fearlessnesses (四無畏) (fearlessness of perfect enlightenment, fearlessness of the complete exhaustion of outflows, fearlessness of speaking about obstructive dharmas, fearlessness of speaking about the path to the end of suffering), Three Non-Protections (三不護) (non-protection of body, non-protection of speech, non-protection of mind), Three Establishments of Mindfulness (三念住) (dwelling with mindfulness and clear comprehension, without attachment or aversion to dharmas, suffering, or joy), eradication of habitual tendencies, non-forgetfulness of the Dharma, great compassion, Eighteen Unshared Dharmas of a Buddha, perfect wisdom of all aspects, and other virtues. Here are many verses: 『Having compassion for all sentient beings, Arousing harmony and detachment, Constantly not abandoning benefit and joy, The Four Intentions, I pay homage. Liberating all obstacles, Muni (牟尼) (referring to Shakyamuni Buddha) surpassing the world, Wisdom pervading all that is knowable, Mind liberated, I pay homage. Able to extinguish all sentient beings, All delusions without remainder, Harming afflictions, having defilements, Constantly compassionate, I pay homage. Without effort, without attachment, Unobstructed, constantly in tranquil concentration, To all questions Able to explain, I pay homage. To the reliance, the able reliance, What is spoken; speech and wisdom, Able to speak; unobstructed wisdom』

常善說，歸禮。　為彼諸有情，　　故現、知言、行、　往、來、及出離，　　善教者，歸禮。　諸眾生見尊，　　皆審知善士，　暫見便深信，　　開導者，歸禮。　攝受住持舍，　　現化及變易，　等持，智自在，　　隨證得，歸禮。　方便，歸依，凈，　　及大乘出離；　於此誑眾生，　　摧魔者，歸禮。　能說智，及斷，　　出離，能障礙，　自他利，非余　　外道伏，歸禮。　處眾能伏說；　　遠離二雜染；　無護無忘失，　　攝御眾，歸禮。　遍一切行住，　　無非圓智事，　一切時遍知，　　實義者，歸禮。　諸有情利樂，　　所作不過時，　所作常無虛，　　無忘失，歸禮。　晝夜常六返，　　觀一切世間，　與大悲相應，　　利樂意，歸禮。　由行及由證，　　由智及由業，　於一切二乘，　　最勝者，歸禮。　由三身至得，　　具相大菩提，　一切處他疑　　皆能斷，歸禮。」

諸佛法身與如是等功德相應，復與所餘自性、因、果、業、相應、轉功德相應，是故應知諸佛法身無上功德。此中有二頌：

「尊成實勝義；　　一切地皆出；　至諸眾生上；　　解脫諸有情；　無盡無等德　　相應；現世間　及眾會可見，　　非見人天

【現代漢語翻譯】現代漢語譯本常善說，歸命敬禮。爲了那些所有的有情眾生（sentient beings），所以顯現、知曉言語、行為，前往、到來、以及出離輪迴，善於教導者，我歸命敬禮。所有眾生見到您，都確實知道您是善士，短暫的相見便深深地信服，開導眾生者，我歸命敬禮。攝受、住持、捨棄，顯現變化及轉變，等持（Samadhi），智慧自在，隨順證悟而得，我歸命敬禮。善巧方便，作為歸依處，清凈，以及大乘的出離之道；對於那些被迷惑的眾生，能夠摧伏魔軍者，我歸命敬禮。能夠宣說智慧，以及斷除煩惱，出離輪迴，能夠阻礙惡業，利益自己和他人，而非其他外道所能及，能夠降伏外道者，我歸命敬禮。處於大眾之中能夠降伏異說；遠離兩種雜染（煩惱障和所知障）；沒有守護也沒有忘失，能夠攝受和引導大眾，我歸命敬禮。無論在一切行住坐臥之中，沒有不是圓滿智慧的顯現，在一切時處都普遍知曉，真實義理的宣說者，我歸命敬禮。對於所有有情眾生的利益和安樂，所做的事情沒有錯過時機，所做的事情常常沒有虛妄，沒有忘失，我歸命敬禮。日夜常常六次，觀察一切世間，與大悲心相應，具有利益和安樂眾生的意願，我歸命敬禮。由於修行以及由於證悟，由於智慧以及由於業力，在一切聲聞乘和緣覺乘（二乘）之中，最為殊勝者，我歸命敬禮。由於獲得法身、報身、應身（三身），具足殊勝相好的大菩提果位，在一切處所對於他人的疑惑，都能夠斷除，我歸命敬禮。諸佛的法身與如此等等的功德相應，又與其餘的自性、因、果、業、相應、轉變功德相應，因此應當知道諸佛的法身具有無上的功德。這裡有兩首偈頌：尊者成就真實殊勝的意義；從一切菩薩地中顯現；到達所有眾生的頂上；解脫所有的有情眾生；具有無盡且無與倫比的功德，顯現在世間以及大眾集會之中可以見到，不是人天所能見到的。

【English Translation】 English version Changshan said, I prostrate and take refuge. For the sake of all those sentient beings, manifesting, knowing speech and action, going, coming, and departing from samsara, the good teacher, I prostrate and take refuge. All beings, seeing you, truly know you are a virtuous one, a brief meeting leads to deep faith, the one who guides beings, I prostrate and take refuge. Receiving, abiding, relinquishing, manifesting transformations and changes, Samadhi, wisdom自在, attained through following realization, I prostrate and take refuge. Skillful means, as a refuge, pure, and the path of liberation of the Mahayana; for those deluded beings, the one who can vanquish the armies of Mara, I prostrate and take refuge. Able to speak of wisdom, and to cut off afflictions, to depart from samsara, able to obstruct evil deeds, benefiting oneself and others, beyond the reach of other heretics, the one who can subdue heretics, I prostrate and take refuge. Being in the assembly, able to subdue dissenting views; दूर from the two impurities (afflictive and cognitive obscurations); without protection and without forgetfulness, able to receive and guide the masses, I prostrate and take refuge. In all actions, whether walking, standing, sitting, or lying down, there is nothing that is not a manifestation of perfect wisdom, knowing all times and places universally, the speaker of the true meaning, I prostrate and take refuge. For the benefit and happiness of all sentient beings, what is done is never out of time, what is done is always without falsehood, without forgetfulness, I prostrate and take refuge. Day and night, often six times, observing all the world, corresponding with great compassion, having the intention of benefiting and bringing happiness to beings, I prostrate and take refuge. Due to practice and due to realization, due to wisdom and due to karma, among all Shravakas and Pratyekabuddhas (Two Vehicles), the most supreme one, I prostrate and take refuge. Due to attaining the Dharmakaya, Sambhogakaya, and Nirmanakaya (Three Bodies), possessing the great Bodhi fruit with excellent marks, in all places, able to dispel the doubts of others, I prostrate and take refuge. The Dharmakaya of the Buddhas corresponds with such merits, and also corresponds with the remaining nature, cause, effect, karma, correspondence, and transformation merits, therefore it should be known that the Dharmakaya of the Buddhas has unsurpassed merits. Here are two verses: The venerable one achieves the true and supreme meaning; emerges from all the Bodhisattva grounds; reaches the top of all sentient beings; liberates all sentient beings; Possessing endless and incomparable merits, appearing in the world and visible in the assemblies, not seen by humans and gods.

等。」

複次，諸佛法身，甚深最甚深，此甚深相云何可見？此中有多頌：

「佛無生為生，　　亦無住為住，　諸事無功用，　　第四食為食。　無異亦無量；　　無數量一業；　不堅業堅業，　　諸佛具三身。　現等覺非有，　　一切覺非無，　一一念無量，　　有非有所顯。　非染非離染，　　由欲得出離，　了知欲無慾，　　悟入欲法性。　諸佛過諸蘊，　　安住諸蘊中，　與彼非一異，　　不捨而善寂。　諸佛事相雜，　　猶如大海水，　我已現當作，　　他利無是思。　眾生罪不現，　　如月于破器；　遍滿諸世間，　　由法光如日。　或現等正覺，　　或涅槃，如火；　此未曾非有，　　諸佛身常故。　佛于非聖法，　　人趣及惡趣，　非梵行法中，　　最勝自體住。　佛一切處行，　　亦不行一處，　於一切身現，　　非六根所行。　煩惱伏不滅，　　如毒咒所害，　由惑至惑盡，　　證佛一切智。　煩惱成覺分，　　生死為涅槃，　具大方便故，　　諸佛不思議。」

應知如是所說甚深有十二種：謂生住業住甚深，安立數業甚深，現等覺甚深，離欲甚深，斷蘊甚深，成熟甚深，顯現甚深，示現等覺涅槃甚深，住甚深，顯示自體甚深

【現代漢語翻譯】現代漢語譯本：「等。」

再者，諸佛的法身（Dharmakaya），極其深奧，這深奧的相狀如何才能見到？其中有很多頌文：

『佛陀以無生為生，也以無住為住，一切諸事皆無功用，以第四禪定之食為食。無差別也無數量；無數量而唯一業；不堅固之業亦是堅固之業，諸佛具足法身、報身、應化身三身。顯現證悟並非實有，一切覺悟並非虛無，一一念中含無量義，以有來顯現非有。非染著也非脫離染著，由慾望而得出離，了知慾望的無慾性，覺悟並進入慾望的法性。諸佛超越五蘊（Skandha），安住於五蘊之中，與五蘊非一也非異，不捨棄五蘊而達善寂。諸佛的事業相雜，猶如大海之水，『我已做、現在做、將要做』，利益他人而無此念頭。眾生的罪業不顯現，如月亮映照在破損的器皿中；佛陀的法光遍滿諸世間，猶如太陽。或者顯現證得正等覺（Samyak-sambuddha），或者示現涅槃（Nirvana），猶如火焰熄滅；這種狀態從未不是實有，諸佛之身恒常存在。佛陀對於非聖法，人道以及惡道，對於非清凈梵行之法，以最殊勝的自體而安住。佛陀在一切處行，也未在任何一處行，於一切身顯現，非六根（Sadayatana）所能行。煩惱被降伏而非滅除，如同毒藥被咒語所控制，由迷惑而至迷惑的止息，證得佛陀的一切智慧（Sarvajna）。煩惱轉成覺悟的成分，生死即是涅槃，具足廣大的方便，諸佛不可思議。』

應當知曉，如上所說的甚深之處有十二種：即生住業住甚深，安立數業甚深，現等覺甚深，離欲甚深，斷蘊甚深，成熟甚深，顯現甚深，示現等覺涅槃甚深，住甚深，顯示自體甚深。

【English Translation】 English version: 「Etc.」

Furthermore, the Dharmakaya (Body of the Law) of all Buddhas is profoundly deep, most profoundly deep. How can this profound aspect be seen? There are many verses in this:

『Buddha takes non-birth as birth, and also takes non-abiding as abiding, All actions are without effort, and takes the fourth Dhyana (meditative absorption) as food. Without difference and without measure; without measure, yet one action; Non-firm action is also firm action, all Buddhas possess the three bodies (Trikaya). Manifest enlightenment is not existent, all enlightenment is not non-existent, Each and every thought contains immeasurable meanings, using existence to reveal non-existence. Neither defiled nor free from defilement, liberation is attained through desire, Understanding the non-desire of desire, awakening and entering the Dharma-nature of desire. All Buddhas transcend the five Skandhas (aggregates), abiding within the Skandhas, Neither one with nor different from the Skandhas, not abandoning them yet attaining perfect tranquility. The activities of all Buddhas are intermingled, like the water of the great ocean, 『I have done, am doing, and will do,』 benefiting others without this thought. The sins of sentient beings do not appear, like the moon reflected in a broken vessel; The Dharma-light of the Buddha pervades all worlds, like the sun. Sometimes manifesting perfect enlightenment (Samyak-sambuddha), sometimes demonstrating Nirvana (Nirvana), like a fire extinguished; This state has never not been real, the body of all Buddhas is eternally existent. The Buddha, regarding non-holy Dharma, the human realm and the evil realms, Regarding non-pure Brahma-conduct, abides in the most supreme self-nature. The Buddha acts in all places, yet does not act in any one place, Appearing in all bodies, not accessible by the six sense organs (Sadayatana). Afflictions are subdued but not destroyed, like poison controlled by a mantra, From delusion to the cessation of delusion, attaining the all-knowing wisdom (Sarvajna) of the Buddha. Afflictions transform into components of enlightenment, Samsara (birth and death) is Nirvana, Possessing great skillful means, the Buddhas are inconceivable.』

It should be known that the profound aspects spoken of above are twelve in number: namely, the profoundness of birth-abiding-action-abiding, the profoundness of establishing number-action, the profoundness of manifest enlightenment, the profoundness of detachment from desire, the profoundness of severing the Skandhas, the profoundness of maturation, the profoundness of manifestation, the profoundness of demonstrating enlightenment and Nirvana, the profoundness of abiding, and the profoundness of revealing self-nature.

，斷煩惱甚深，不可思議甚深。

若諸菩薩唸佛法身，由幾種念應修此念？略說菩薩唸佛法身，由七種念應修此念：一者、諸佛於一切法得自在轉，應修此念，於一切世界得無礙通故。此中有頌：

「有情界周遍，　　具障而闕因，　二種決定轉，　　諸佛無自在。」

二者、如來其身常住，應修此念，真如無間解脫垢故。三者、如來最勝無罪，應修此念，一切煩惱及所知障並離系故。四者、如來無有功用，應修此念，不作功用一切佛事無休息故。五者、如來受大富樂，應修此念，清凈佛土大富樂故。六者、如來離諸染污，應修此念，生在世間一切世法不能染故。七者、如來能成大事，應修此念，示現等覺般涅槃等，一切有情未成熟者能令成熟，已成熟者令解脫故。

此中有二頌：

「圓滿屬自心，　　具常住，清凈，　無功用，能施　　有情大法樂，　遍行無依止，　　平等利多生：　一切佛，智者　　應修一切念。」

複次，諸佛清凈佛土相，云何應知？如菩薩藏百千契經序品中說，謂：薄伽梵住最勝光曜七寶莊嚴放大光明普照一切無邊世界，無量方所妙飾間列，周圓無際其量難測，超過三界所行之處，勝出世間善根所起，最極自在凈識為相，如來所都，諸大菩薩眾所云集

【現代漢語翻譯】現代漢語譯本：斷除煩惱非常深刻，不可思議的深刻。

如果各位菩薩要憶念佛的法身（Dharmakaya，佛的真身），應該通過幾種憶念來修習這種憶念呢？簡要地說，菩薩憶念佛的法身，應該通過七種憶念來修習這種憶念：第一，諸佛對於一切法獲得自在運轉，應該修習這種憶念，因為在一切世界獲得無礙神通的緣故。這裡有一首偈頌：

『有情界周遍，具障而闕因，二種決定轉，諸佛無自在。』

第二，如來（Tathagata，佛的稱號）的身體常住不變，應該修習這種憶念，因為真如（Tathata，事物的真實本性）沒有間隔，解脫了垢染的緣故。第三，如來最為殊勝沒有罪過，應該修習這種憶念，因為一切煩惱以及所知障（jnana-avarana，對智慧的障礙）都已遠離的緣故。第四，如來沒有造作功用，應該修習這種憶念，因為不作功用，一切佛事也沒有停息的緣故。第五，如來享受極大的富樂，應該修習這種憶念，因為清凈的佛土有極大的富樂的緣故。第六，如來遠離各種染污，應該修習這種憶念，因為生在世間，一切世俗的法都不能夠染污的緣故。第七，如來能夠成就大事，應該修習這種憶念，因為示現等覺（Samyak-sambuddha，正等覺悟）和般涅槃（Parinirvana，完全的涅槃）等等，對於一切沒有成熟的有情能夠使他們成熟，已經成熟的有情能夠使他們解脫的緣故。

這裡有兩首偈頌：

『圓滿屬自心，具常住，清凈，無功用，能施有情大法樂，遍行無依止，平等利多生：一切佛，智者應修一切念。』

再次，諸佛清凈佛土的相狀，應該如何瞭解呢？就像《菩薩藏百千契經序品》中所說的那樣，即：薄伽梵（Bhagavan，世尊）住在最殊勝光耀的七寶莊嚴的處所，放出廣大的光明普遍照耀一切無邊的世界，無數的方位都被巧妙的裝飾排列，周圓無際，它的量難以測量，超過了三界（Trailokya，欲界、色界、無色界）所行之處，勝過了世間的善根所生起的地方，以最極自在的清凈識為相，是如來所居住的都城，諸大菩薩眾所聚集的地方。

【English Translation】 English version: Cutting off afflictions is profoundly deep, inconceivably deep.

If Bodhisattvas are to contemplate the Dharmakaya (the Body of the Dharma, the true body of the Buddha) of the Buddha, through how many kinds of contemplation should they cultivate this contemplation? Briefly speaking, Bodhisattvas contemplating the Dharmakaya of the Buddha should cultivate this contemplation through seven kinds of contemplation: First, that all Buddhas attain unimpeded turning in all dharmas, one should cultivate this contemplation, because they attain unobstructed penetration in all worlds. Here is a verse:

'The realm of sentient beings is pervasive, Possessing obstacles and lacking causes, Two kinds of determined turning, Buddhas have no freedom.'

Second, that the Tathagata's (Thus Come One, an epithet of the Buddha) body is permanent, one should cultivate this contemplation, because Suchness (Tathata, the true nature of things) is without interval and liberated from defilements. Third, that the Tathagata is most supreme and without fault, one should cultivate this contemplation, because all afflictions and the knowledge obscurations (jnana-avarana, obstacles to wisdom) are completely separated. Fourth, that the Tathagata is without effort, one should cultivate this contemplation, because without effort, all Buddha activities are without cessation. Fifth, that the Tathagata enjoys great wealth and pleasure, one should cultivate this contemplation, because the pure Buddha-land has great wealth and pleasure. Sixth, that the Tathagata is apart from all defilements, one should cultivate this contemplation, because being born in the world, all worldly dharmas cannot defile him. Seventh, that the Tathagata can accomplish great deeds, one should cultivate this contemplation, because showing perfect enlightenment (Samyak-sambuddha, complete and perfect enlightenment) and Parinirvana (complete Nirvana) and so on, for all sentient beings who are not yet mature, he can cause them to mature, and for those who are already mature, he can cause them to be liberated.

Here are two verses:

'Perfection belongs to one's own mind, Possessing permanence, purity, Without effort, able to bestow Great Dharma bliss to sentient beings, Pervading without reliance, Equally benefiting many beings: All Buddhas, the wise Should cultivate all contemplations.'

Furthermore, how should one know the characteristics of the pure Buddha-land of the Buddhas? As it is said in the Introductory Chapter of the Bodhisattva-pitaka Hundred Thousand Sutras, namely: the Bhagavan (Blessed One) dwells in the most supreme and radiant place adorned with the seven jewels, emitting great light that universally illuminates all boundless worlds, countless directions are skillfully decorated and arranged, perfectly round and without boundary, its measure is difficult to fathom, surpassing the places traversed by the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), surpassing the places arising from worldly roots of goodness, with the most supremely free pure consciousness as its characteristic, it is the capital city where the Tathagatas reside, and where the great assembly of Bodhisattvas gather.

，無量天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等常所翼從，廣大法味喜樂所持，作諸眾生一切義利，蠲除一切煩惱災橫，遠離眾魔，過諸莊嚴如來莊嚴之所依處，大念慧行以為游路，大止妙觀以為所乘，大空無相無愿解脫為所入門，無量功德眾所莊嚴，大寶花王之所建立大宮殿中。

如是現示清凈佛土顯色圓滿，形色圓滿，份量圓滿，方所圓滿，因圓滿，果圓滿，主圓滿，輔翼圓滿，眷屬圓滿，住持圓滿，事業圓滿，攝益圓滿，無畏圓滿，住處圓滿，路圓滿，乘圓滿，門圓滿，依持圓滿。

複次，受用如是清凈佛土，一向凈妙，一向安樂，一向無罪，一向自在。

複次，應知如是諸佛法界，於一切時能作五業：一者、救濟一切有情災橫為業，于暫見時便能救濟盲聾狂等諸災橫故。二者、救濟惡趣為業，拔諸有情出不善處置善處故。三者、救濟非方便為業，令諸外道舍非方便求解脫行，置於如來聖教中故。四者、救濟薩迦耶為業，授與能超三界道故。五者、救濟乘為業，拯拔欲趣余乘菩薩，及不定種性諸聲聞等，安處令修大乘行故。於此五業，應知諸佛業用平等。此中有頌：

「因、依、事、性、行，　　別故許業異；　世間此力別，　　無故非導師。」

【現代漢語翻譯】現代漢語譯本：無量的天（deva，神）、龍（nāga，蛇神）、藥叉（yakṣa，夜叉，一種守護神）、健達縛（gandharva，乾闥婆，天上的樂神）、阿素洛（asura，阿修羅，一種好戰的神）、揭路荼（garuḍa，迦樓羅，一種金翅鳥神）、緊捺洛（kiṃnara，緊那羅，一種半人半鳥的神）、莫呼洛伽（mahoraga，摩睺羅伽，一種大蟒神）、人（manuṣya，人類）、非人（amanuṣya，非人類）等常常圍繞侍奉，以廣大的佛法滋味和喜樂所支援，為一切眾生創造一切利益，消除一切煩惱和災禍，遠離一切魔障，超越一切莊嚴，是如來莊嚴的所依之處，以廣大的念、慧之行為遊歷之路，以廣大的止（śamatha，奢摩他，止息）和妙觀（vipaśyanā，毗婆舍那，內觀）為所乘坐的工具，以大空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）解脫為所進入的門徑，以無量的功德眾所莊嚴，在大寶花王所建立的大宮殿中。如此現示清凈佛土的顯色圓滿，形色圓滿，份量圓滿，方所圓滿，因圓滿，果圓滿，主圓滿，輔翼圓滿，眷屬圓滿，住持圓滿，事業圓滿，攝益圓滿，無畏圓滿，住處圓滿，路圓滿，乘圓滿，門圓滿，依持圓滿。再次，受用如此清凈的佛土，永遠是清凈美妙的，永遠是安樂的，永遠是沒有罪過的，永遠是自在的。再次，應當知道如此諸佛的法界，在一切時候能夠做五種事業：第一，救濟一切有情（sattva，眾生）的災禍為事業，在短暫見到的時候便能夠救濟盲、聾、狂等各種災禍。第二，救濟惡趣為事業，拔除各種有情脫離不善之處，安置在善良之處。第三，救濟非方便為事業，令各種外道捨棄非方便的求解脫之行，安置在如來的聖教中。第四，救濟薩迦耶（satkāya，有身見）為事業，授予能夠超越三界（tridhātu，欲界、色界、無色界）的道路。第五，救濟乘為事業，拯救想要趣向其他乘的菩薩，以及不定種性的各種聲聞（śrāvaka，阿羅漢），安置他們修習大乘之行。對於這五種事業，應當知道諸佛的業用是平等的。這裡有一首偈頌：『因、依、事、性、行，別故許業異；世間此力別，無故非導師。』

【English Translation】 English version: Boundless devas (deva, gods), nāgas (nāga, serpent deities), yakṣas (yakṣa, a type of guardian spirit), gandharvas (gandharva, celestial musicians), asuras (asura, warlike deities), garuḍas (garuḍa, mythical bird-like creatures), kiṃnaras (kiṃnara, mythical half-human, half-bird creatures), mahoragas (mahoraga, great serpent deities), humans (manuṣya, mankind), and non-humans (amanuṣya, non-human beings) constantly attend and serve, sustained by the vast taste and joy of the Dharma, creating all benefits for all sentient beings, eliminating all afflictions and calamities, staying far from all demonic obstacles, surpassing all adornments, the place upon which the adornments of the Tathāgata (如來) rely, using the path of great mindfulness and wisdom as a route of travel, using great śamatha (止, calming) and vipaśyanā (觀, insight) as a vehicle, using the liberation of great emptiness (śūnyatā, 空性), signlessness (animitta, 無相), and wishlessness (apraṇihita, 無愿) as an entry way, adorned by a multitude of boundless merits, in the great palace established by the Great Jewel Flower King. Thus, it manifests the pure Buddha-land with the perfection of manifest colors, the perfection of forms and colors, the perfection of measure, the perfection of location, the perfection of cause, the perfection of effect, the perfection of the principal, the perfection of auxiliary support, the perfection of retinue, the perfection of abiding, the perfection of activity, the perfection of benefit, the perfection of fearlessness, the perfection of dwelling place, the perfection of path, the perfection of vehicle, the perfection of gate, and the perfection of reliance. Furthermore, enjoying such a pure Buddha-land is always pure and wonderful, always peaceful and happy, always without fault, and always free. Furthermore, it should be known that the Dharma-realm of such Buddhas is able to perform five activities at all times: First, its activity is to rescue all sentient beings (sattva, 眾生) from calamities, being able to rescue the blind, deaf, mad, and other such calamities upon briefly seeing it. Second, its activity is to rescue from evil destinies, extracting various sentient beings from unfavorable places and placing them in favorable places. Third, its activity is to rescue from non-expedient means, causing various non-Buddhist practitioners to abandon non-expedient practices for seeking liberation and placing them in the holy teachings of the Tathāgata. Fourth, its activity is to rescue from satkāya (有身見, the view of a real self), bestowing the path that can transcend the three realms (tridhātu, 三界, the desire realm, the form realm, and the formless realm). Fifth, its activity is to rescue from vehicles, saving Bodhisattvas who desire to go to other vehicles, as well as various śrāvakas (聲聞, Arhats) of uncertain nature, and placing them to cultivate the practices of the Great Vehicle. Regarding these five activities, it should be known that the activities of the Buddhas are equal. Here is a verse: 『Cause, reliance, event, nature, conduct, Differences allow for different activities; The world has this power difference, Without it, not a guide.』

若此功德圓滿相應諸佛法身，不與聲聞獨覺乘共，以何意趣佛說一乘？此中有二頌：

「為引攝一類，　　及任持所餘，　由不定種性，　　諸佛說一乘。　法，無我，解脫　　等故，性不同，　得二意樂，化，　　究竟：說一乘。」

如是諸佛同一法身，而佛有多，何緣可見？此中有頌：

「一界中無二，　　同時無量圓，　次第轉非理，　　故成有多佛。」

云何應知於法身中佛非畢竟入于涅槃，亦非畢竟不入涅槃？此中有頌：

「一切障脫故，　　所作無竟故，　佛畢竟涅槃，　　畢竟不涅槃。」

何故受用身非即自性身？由六因故：一、色身可見故，二、無量佛眾會差別可見故，三、隨勝解見自性不定可見故，四、別別而見自性變動可見故，五、菩薩聲聞及諸天等種種眾會間雜可見故，六、阿賴耶識與諸轉識轉依非理可見故。佛受用身即自性身，不應道理。

何因變化身非即自性身？由八因故，謂諸菩薩從久遠來，得不退定，于睹史多及人中生不應道理。又諸菩薩從久遠來，常憶宿住，書算數印工巧論中及於受用欲塵行中不能正知，不應道理。又諸菩薩從久遠來，已知惡說、善說法教，往外道所不應道理。又諸菩薩從久遠來，已能善知三乘正道，修邪苦行不應道

【現代漢語翻譯】現代漢語譯本：如果這種功德圓滿相應于諸佛的法身（Dharmakaya，佛的真身），不與聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）和獨覺乘（Pratyekabuddha，獨自證悟的修行者）共通，那麼基於什麼意趣，佛陀宣說一乘（Ekayana，唯一的成佛之道）呢？這裡有兩首偈頌：『爲了引導和攝受某一類眾生，以及任持其餘的眾生，由於不定種性（Gotra，眾生潛在的成佛能力），諸佛宣說一乘。法（Dharma，佛法），無我（Anatta，沒有永恒不變的自我），解脫（Moksha，從輪迴中解脫）等等相同，但根性不同，獲得兩種意樂（Adhimukti，勝解，強烈的願望），化現（Nirmanakaya，佛的化身），究竟（Paramartha，最終的真理）：因此宣說一乘。』像這樣，諸佛具有同一法身，但佛陀的數量眾多，這是什麼原因呢？這裡有一首偈頌：『在一個法界（Dhattu，宇宙的本性）中沒有兩個佛陀，同時出現無量圓滿的佛陀，次第相續出現是不合理的，所以成就了有多佛。』應該如何理解，在法身中，佛陀並非畢竟進入涅槃（Nirvana，寂滅），也並非畢竟不進入涅槃呢？這裡有一首偈頌：『因為一切障礙都已脫離，所作的事業沒有窮盡，所以佛陀畢竟涅槃，也畢竟不涅槃。』為什麼受用身（Sambhogakaya，報身）不是自性身（Svabhavikakaya，法身）呢？由於六個原因：一、色身（Rupakaya，物質的身體）是可見的；二、無量佛的眾會差別是可見的；三、隨勝解（Adhimukti，勝解，強烈的願望）所見自性的不定是可見的；四、個別而見自性的變動是可見的；五、菩薩（Bodhisattva，發願成佛的修行者）、聲聞以及諸天等等種種眾會間雜是可見的；六、阿賴耶識（Ālaya-vijñāna，藏識）與諸轉識（Pravrtti-vijnana，現行識）的轉依（Paravrtti，轉變所依）是不合理的。佛的受用身就是自性身，是不應道理的。什麼原因導致變化身（Nirmanakaya，化身）不是自性身呢？由於八個原因，即諸菩薩從久遠以來，獲得不退轉的禪定，在兜率天（Tushita，欲界天的一層）和人間出生是不應道理的。又諸菩薩從久遠以來，常常憶念宿世，在書寫、算術、數論、印章、工巧、論議中以及在受用欲塵的行為中不能正確知曉，是不應道理的。又諸菩薩從久遠以來，已經知道惡說、善說法教，前往外道之處是不應道理的。又諸菩薩從久遠以來，已經能夠善知三乘正道，修習邪苦行是不應道理的。

【English Translation】 English version: If this perfect merit corresponds to the Dharmakaya (Dharmakaya, the body of truth of the Buddhas), and is not shared with the Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment independently), then with what intention did the Buddha teach the Ekayana (Ekayana, the one vehicle to Buddhahood)? Here are two verses: 'To guide and gather a certain type, and to sustain the rest, due to the indeterminate Gotra (Gotra, the potential for enlightenment in beings), the Buddhas teach the Ekayana. Dharma (Dharma, the teachings of the Buddha), Anatta (Anatta, no permanent self), Moksha (Moksha, liberation from samsara) etc. are the same, but the natures are different, obtaining two Adhimukti (Adhimukti, strong aspiration), Nirmanakaya (Nirmanakaya, the emanation body of the Buddha), Paramartha (Paramartha, the ultimate truth): therefore, the Ekayana is taught.' Thus, the Buddhas have the same Dharmakaya, but there are many Buddhas, what is the reason for this? Here is a verse: 'In one Dhattu (Dhattu, the nature of the universe) there are not two Buddhas, simultaneously appearing are countless perfect Buddhas, appearing in succession is unreasonable, therefore the existence of multiple Buddhas is established.' How should it be understood that, in the Dharmakaya, the Buddha neither completely enters Nirvana (Nirvana, cessation), nor completely does not enter Nirvana? Here is a verse: 'Because all obstacles are removed, and the deeds to be done are endless, therefore the Buddha ultimately enters Nirvana, and ultimately does not enter Nirvana.' Why is the Sambhogakaya (Sambhogakaya, the enjoyment body) not the Svabhavikakaya (Svabhavikakaya, the nature body)? Due to six reasons: 1. The Rupakaya (Rupakaya, the material body) is visible; 2. The differences in the assemblies of countless Buddhas are visible; 3. The indeterminacy of the nature seen according to Adhimukti (Adhimukti, strong aspiration) is visible; 4. The changes in the nature seen individually are visible; 5. The intermingling of various assemblies of Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), Śrāvakas, and Devas (Deva, gods) etc. is visible; 6. The Paravrtti (Paravrtti, transformation of the basis) of the Ālaya-vijñāna (Ālaya-vijñāna, store consciousness) and the Pravrtti-vijnana (Pravrtti-vijnana, active consciousness) is unreasonable. The Sambhogakaya of the Buddha is the Svabhavikakaya, which is not reasonable. What causes the Nirmanakaya (Nirmanakaya, the emanation body) not to be the Svabhavikakaya? Due to eight reasons, namely, that Bodhisattvas, from a long time ago, having attained irreversible Samadhi (Samadhi, meditative concentration), being born in Tushita (Tushita, a heaven in the desire realm) and in the human realm is unreasonable. Also, Bodhisattvas, from a long time ago, constantly remembering past lives, not being able to correctly know writing, arithmetic, numerology, seals, crafts, discussions, and engaging in the enjoyment of sensual pleasures is unreasonable. Also, Bodhisattvas, from a long time ago, already knowing evil teachings and good Dharma teachings, going to the places of non-Buddhists is unreasonable. Also, Bodhisattvas, from a long time ago, already being able to know well the correct paths of the three vehicles, practicing wrong asceticism is unreasonable.

理。又諸菩薩舍百拘胝諸贍部洲，但於一處成等正覺，轉正法輪，不應道理。若離示現成等正覺，唯以化身於所餘處施作佛事，即應但于睹史多天成等正覺，何不施設遍於一切贍部洲中同時佛出？既不施設，無教無理。雖有多化，而不違彼無二如來出現世言；由一四洲攝世界故，如二輪王不同出世。此中有頌：

「佛微細化身，　　多處胎平等，　為顯一切種，　　成等覺而轉。」

為欲利樂一切有情，發願修行證大菩提，畢竟涅槃不應道理，願行無果成過失故。

佛受用身及變化身，既是無常，云何經說如來身常？此二所依法身常故。又等流身及變化身，以恒受用無休廢故，數數現化不永絕故；如常受樂，如常施食，如來身常應知亦爾。

由六因故，諸佛世尊所現化身非畢竟住：一、所作究竟，成熟有情已解脫故；二、為令舍離不樂涅槃，為求如來常住身故；三、為令舍離輕毀諸佛，令悟甚深正法教故；四、為令于佛深生渴仰，恐數見者生厭怠故；五、令于自身發勤精進，知正說者難可得故；六、為諸有情極速成熟，令自精進不捨軛故。

此中有二頌：

「由所作究竟，　　舍不樂涅槃，　離輕毀諸佛，　　深生於渴仰，　內自發正勤，　　為極速成熟：　故許佛化身，　　

【現代漢語翻譯】現代漢語譯本：理。又諸菩薩捨棄百拘胝（koṭi，印度數字單位，意為千萬）諸贍部洲（Jambudvīpa，指我們所居住的這個世界），但於一處成就正等覺，轉正法輪，不應道理。若離示現成就正等覺，唯以化身於所餘處施作佛事，即應但于睹史多天（Tuṣita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）成就正等覺，何不施設遍於一切贍部洲中同時佛出？既不施設，無教無理。雖有多化，而不違彼無二如來出現世言；由一四洲攝世界故，如二輪王不同出世。此中有頌：

『佛微細化身，　　多處胎平等，　為顯一切種，　　成等覺而轉。』

為欲利樂一切有情（sentient beings，指一切有感知和意識的生命），發願修行證大菩提（bodhi，覺悟），畢竟涅槃（nirvana，寂滅）不應道理，願行無果成過失故。

佛受用身及變化身，既是無常，云何經說如來身常？此二所依法身常故。又等流身及變化身，以恒受用無休廢故，數數現化不永絕故；如常受樂，如常施食，如來身常應知亦爾。

由六因故，諸佛世尊所現化身非畢竟住：一、所作究竟，成熟有情已解脫故；二、為令舍離不樂涅槃，為求如來常住身故；三、為令舍離輕毀諸佛，令悟甚深正法教故；四、為令于佛深生渴仰，恐數見者生厭怠故；五、令于自身發勤精進，知正說者難可得故；六、為諸有情極速成熟，令自精進不捨軛故。

此中有二頌：

『由所作究竟，　　舍不樂涅槃，　離輕毀諸佛，　　深生於渴仰，　內自發正勤，　　為極速成熟：　故許佛化身，　　

【English Translation】 English version: It is unreasonable for all Bodhisattvas to abandon hundreds of koṭis (koṭi, an Indian numerical unit meaning ten million) of Jambudvīpas (Jambudvīpa, referring to the world we live in), but only attain complete enlightenment in one place and turn the Dharma wheel. If, apart from demonstrating complete enlightenment, they only use transformation bodies to perform Buddha-deeds in other places, then they should only attain complete enlightenment in Tuṣita Heaven (Tuṣita Heaven, one of the six heavens of the desire realm in Buddhism, where Bodhisattva Maitreya resides). Why not arrange for Buddhas to appear simultaneously in all Jambudvīpas? Since this is not arranged, there is neither teaching nor reason. Although there are many transformations, it does not contradict the statement that only two Tathāgatas appear in the world; because one four-continent world is encompassed, just as two wheel-turning kings do not appear in the world at the same time. There is a verse here:

'The Buddha's subtle transformation body, Is equally conceived in many places, To reveal all kinds, Attains complete enlightenment and turns [the wheel].'

In order to benefit and bring joy to all sentient beings (sentient beings, referring to all beings with perception and consciousness), it is unreasonable to vow to cultivate and attain great bodhi (bodhi, enlightenment) and ultimately enter nirvana (nirvana, extinction), because the vows and practices would be fruitless and become a fault.

The enjoyment body and transformation body of the Buddha are impermanent, so how can the scriptures say that the Tathāgata's body is permanent? Because the Dharma body on which these two rely is permanent. Furthermore, the emanation body and transformation body are constantly enjoyed without cessation, and appear and transform repeatedly without permanent extinction; just as constantly enjoying pleasure and constantly giving food, the Tathāgata's body should be known to be permanent as well.

For six reasons, the transformation bodies manifested by the Buddhas, the World Honored Ones, are not ultimately permanent: first, because the work is completed, and the sentient beings who have been matured have already been liberated; second, to cause them to abandon the dislike of nirvana and seek the permanent body of the Tathāgata; third, to cause them to abandon the disparagement of the Buddhas and understand the profound teachings of the Dharma; fourth, to cause them to deeply yearn for the Buddha, fearing that frequent sightings will cause them to become weary and lazy; fifth, to cause them to diligently exert themselves, knowing that the one who correctly speaks the Dharma is difficult to obtain; sixth, to cause the sentient beings to mature extremely quickly, causing them to diligently persevere without abandoning the yoke.

There are two verses here:

'Because the work is completed, Abandoning the dislike of nirvana, Leaving behind the disparagement of the Buddhas, Deeply generating yearning, Internally generating correct diligence, For extremely rapid maturation: Therefore, it is permitted that the Buddha's transformation body,

而非畢竟住。」

諸佛法身，無始時來無別無量，不應為得更作功用？此中有頌：

「佛得無別無量因，　　有情若舍勤功用，　證得恒時不成因，　　斷如是因不應理。」

《阿毗達磨大乘經》中〈攝大乘品〉，我阿僧伽略釋究竟。

攝大乘論本卷下

【現代漢語翻譯】現代漢語譯本：'而不是最終安住於此。'

'諸佛的法身（Dharmakaya，佛的真身），從無始以來就是無差別且無量的，不應該爲了獲得它而再作任何功用嗎？' 這裡有一首偈頌：

'佛陀證得無差別且無量的果位，是因為有其因緣，如果眾生捨棄勤奮的功用，那麼證得恒常的果位是不可能的，斷絕這樣的因緣是不合理的。'

《阿毗達磨大乘經》（Abhidharma Mahāyāna Sūtra）中的〈攝大乘品〉（Compendium of the Great Vehicle），我阿僧伽（Asaṅga）略作解釋，至此究竟。

《攝大乘論本》卷下

【English Translation】 English version: 'But not ultimately abiding therein.'

'The Dharmakaya (Body of Truth) of all Buddhas, from beginningless time, is undifferentiated and immeasurable. Should no further effort be made to attain it?' Here is a verse:

'The Buddha attained undifferentiated and immeasurable results because of causes. If sentient beings abandon diligent effort, attaining a constant result is impossible. Cutting off such causes is unreasonable.'

In the 'Compendium of the Great Vehicle' (Śrāvakayāna) from the Abhidharma Mahāyāna Sūtra, I, Asaṅga, have briefly explained the ultimate meaning.

Compendium of the Great Vehicle, Volume 2