T31n1595_攝大乘論釋
大正藏第 31 冊 No. 1595 攝大乘論釋
No. 1595 [Nos. 1596, 1597; cf. Nos. 1592-1594, 1598]
攝大乘論釋序(十五卷成)
大唐桑門道基撰
攝大乘論者。蓋是希聲大教。至理幽微。超眾妙之門。閉邪論之軌。大士所作。其在茲乎。若夫實相宗極。言亡而慮斷。真如體妙。道玄而理邈。壯哉法界。廓爾無為。信矣大方。超然域外。是以王城三止。寶殿三加。至人垂範。良有以也。佛去世后千一百餘載。群機將扣。感而遂通。北天竺國有二開士。結師資而接武。連花萼以承芳。無著闡于纮綱。所以俊撰論本。婆藪揚其名理。所以克精注述。諸論宗歸。所明各異。法華論旨。引三車而共轍。鞞沙幽致。開十住以同階。至如此論。眾名坦蕩。似王路之無枝。藏識常流。譬洪川之長注。三性殊旨。混為一心。六度虛宗。俱遷彼岸。躡十地之龍級。淤三學之夷路。涅槃無處。運悲慧之兩融。菩提圓極。齊真應之一揆。言攝大乘者。攝謂能攝。蘊積苞含。攝藏名攝。言大乘者。理必絕待。假大稱之。名曰大乘。其義郭周。體性該博。謂為大也所行功德。能至能證。名之為乘。論者無著菩薩之所製造。窮源盡理。清微朗
【現代漢語翻譯】 現代漢語譯本 《攝大乘論》是希有之聲的大教，至深的道理幽遠而微妙，超越了眾多玄妙之門，關閉了邪說的途徑。這正是大菩薩所作啊！至於實相宗的極致，言語消失而思慮斷絕；真如的本體玄妙，道理深遠而不可及。多麼壯麗的法界啊，空曠而無為！確實偉大的法，超然於世俗之外。因此，王城三次停止，寶殿三次增加，聖人垂範，確實是有原因的。佛陀去世后一千一百多年，眾生的根機將要叩擊，感應而得以通達。在北天竺國有兩位開悟之士，結成師徒關係而接續前人的步伐，像連在一起的花萼一樣繼承芬芳。無著（Asanga）闡述了綱領，所以才撰寫了論的根本。婆藪（Vasubandhu）弘揚了其中的名相和道理，所以才能夠精闢地註釋和闡述。各種論典的宗旨歸宿，所闡明的各有不同。《法華論》的旨意，用三車來引導，最終到達同一個目標。《鞞沙論》深奧的意趣，開示了十住的階位是相同的。至於這部論典，眾多的名相坦蕩開闊，就像沒有岔路的王道一樣。阿賴耶識（Ālayavijñāna，藏識）恒常流動，就像長久奔流的洪川一樣。三性的不同旨趣，融合爲一心。六度的虛幻宗旨，都遷移到彼岸。登上十地的龍級，疏通三學的平坦道路。涅槃無處不在，運用悲和慧兩種融合。菩提圓滿至極，與真如和應身達到同一標準。說到『攝大乘』，『攝』的意思是能夠攝取，蘊藏積累，包容包含，攝藏叫做『攝』。說到『大乘』，道理必定是超越對待的，假借『大』來稱呼它，叫做『大乘』。它的意義廣闊周遍，體性和該博，所以稱為『大』。所修行的功德，能夠到達，能夠證得，稱之為『乘』。這部論是無著菩薩（Asanga）所製造，窮盡根源和道理，清澈而明朗。
【English Translation】 English version The Mahāyānasaṃgraha is the great teaching of rare sound, its profound principles are deep and subtle, surpassing the many gates of mystery, and closing the path of heretical doctrines. This is precisely what the great Bodhisattva did! As for the ultimate of the Real Aspect school, words cease and thoughts are cut off; the essence of True Thusness is subtle, the path is profound and the principle is distant. How magnificent is the Dharma Realm, vast and non-active! Truly great is the Dharma, transcending the mundane realm. Therefore, the three stops in the royal city and the three additions in the treasure hall are examples set by the sages, and there is indeed a reason for this. More than 1,100 years after the Buddha's passing, the faculties of beings were about to be tapped, and through resonance, they were able to connect. In North India, there were two enlightened individuals who formed a teacher-student relationship and continued the steps of their predecessors, inheriting the fragrance like connected flower calyxes. Asaṅga (無著) elucidated the outline, and thus composed the root text of the treatise. Vasubandhu (婆藪) propagated its terms and principles, and thus was able to precisely annotate and expound it. The aims of the various treatises differ in their explanations. The intent of the Lotus Sutra Treatise uses the three carts to guide, ultimately reaching the same goal. The profound meaning of the Abhidharmakośa reveals that the stages of the Ten Abodes are the same. As for this treatise, the many terms are open and vast, like a royal road without forks. The Ālayavijñāna (阿賴耶識, store consciousness) constantly flows, like a long-running river. The different intents of the Three Natures are merged into one mind. The illusory aims of the Six Perfections are all transferred to the other shore. Ascending the dragon steps of the Ten Bhūmis, clearing the flat path of the Three Learnings. Nirvāṇa is everywhere, utilizing the two fusions of compassion and wisdom. Bodhi is perfectly complete, reaching the same standard as True Thusness and the Nirmāṇakāya. Speaking of 'Mahāyānasaṃgraha', 'saṃgraha' means to be able to gather, to accumulate and store, to encompass and contain, gathering and storing is called 'saṃgraha'. Speaking of 'Mahāyāna', the principle must be beyond duality, borrowing 'great' to call it, it is called 'Mahāyāna'. Its meaning is broad and comprehensive, its essence is all-encompassing, therefore it is called 'great'. The merits practiced are able to reach, able to attain, it is called 'vehicle'. This treatise was created by Bodhisattva Asaṅga (無著), exhausting the source and principle, clear and bright.
暢。謂為論也。釋者婆藪論師之所註解。清辯剖扸。文理俱騰。其為釋焉。以梁大清二年。南身毒優禪尼國有真諦三藏。道超世表。學冠群英。以法濟時。來儀建業。屬梁季將潰。旋路嶺南。廣州刺史陽山公歐陽頠。屈請停止。為菩薩戒師。世子衡州刺史歐陽紇復請翻譯。有丹陽義學僧。僧宗慧愷傳語筆受。任得其人。論本釋論十有五卷。余以庸淺鉆仰無墜。聊述所聞。以示來哲。
豫章郡守王欽。開皇元年五月奏此論。與遷持論不殊。
攝大乘論釋序
遷禪師江南將至徐州講唱
夫至道弘曠。無思不洽。大悲平等。誘進靡窮。德被含生。理非偏漏。但迷涂易久。淪惑難息。若先談出世。則疑性莫啟。故設教立方。各隨性慾。唐虞之前。圖諜簡少。姬周以後。經誥弘多。雖複製禮作訓。並導之以俗法。而真假妙趣。尚冥然未睹。故跡隱蔥嶺已西。教秘滄海之外。自漢室受命。方稍東漸。爰及晉朝。斯風乃盛。梁有天下。彌具興隆。歷千祀其將半。涉七代而迄今。法蘭導清源於前。童壽振芳塵於後。安睿騁壯思以發義端。生肇擅玄言以釋幽致。雖並策分鏕。同瀾比派。而深淺競馳。照晦相雜。自茲以降。篤好愈廣。莫不異軌同奔。傳相祖習。而去取隨情。開抑殊軫。慧愷志漸負橐。勤愧聚螢。
【現代漢語翻譯】 現代漢語譯本： 這部論著名為《攝大乘論》，由婆藪盤豆（Vasubandhu）論師所著。釋論由婆藪（Vasubandhu）論師註解。清辯的剖析，使文章和義理都得到提升。這部釋論的翻譯，是在梁朝大清二年，南印度優禪尼國（Ujjeni）的真諦（Paramārtha）三藏法師，他的道德超越世俗，學識冠絕群雄，以佛法救濟世人，來到建業（Jiànyè，今南京）。適逢梁朝末年將要崩潰，於是取道嶺南。廣州刺史陽山公歐陽頠（Ōuyáng Wěi）懇請他留下，作為菩薩戒的老師。世子、衡州刺史歐陽紇（Ōuyáng Hè）又請求他翻譯佛經。有丹陽義學的僧人僧宗（Sēngzōng）、慧愷（Huìkǎi）擔任翻譯和筆錄，確實選對了人。論著和釋論共有十五卷。我因為才識平庸淺薄，只能盡力學習，沒有偏離原意。姑且記述我所聽聞的，以供後來的學者參考。 豫章郡守王欽（Wáng Qīn），在開皇元年五月上奏此論，與遷禪師所持的觀點沒有不同。 《攝大乘論釋序》 遷禪師在江南將要到徐州講經說法 至高的佛道弘大而廣闊，沒有哪個念頭不能涵蓋。偉大的慈悲平等無私，引導眾生前進沒有窮盡。恩德覆蓋一切眾生，道理並非有所偏頗遺漏。只是人們迷惑的道路容易長久，沉淪的困惑難以停止。如果先談論出世之法，那麼懷疑的根性就無法開啟。所以設立教義和方法，各自順應不同的根器。唐堯虞舜之前，圖籍簡略稀少。周朝之後，經典誥命弘大繁多。即使是制定禮儀、創作訓誡，也都是用世俗的法則來引導。而真諦和妙趣，仍然隱晦不明。所以佛法的足跡隱藏在蔥嶺以西，教義秘藏在滄海之外。自從漢朝接受天命，佛法才逐漸向東傳播。到了晉朝，這種風氣才興盛起來。梁朝擁有天下，佛法更加興隆。經歷了近五百年的時間，跨越了七個朝代直到今天。法蘭（Dharmaratna）在前引導清凈的源流，童壽（Kumārajīva）在後振奮芬芳的塵世。安慧（Sthiramati）發揮壯闊的思緒來闡發義理的開端，僧肇（Sēngzhào）擅長玄妙的言辭來解釋幽深的旨趣。雖然他們都各自努力，如同不同的支流，但都匯入同一片大海。只是深淺不同，光明與晦暗相互交雜。從那以後，真誠的愛好越來越廣泛。大家都以不同的方式奔向同一個目標，互相傳承學習。但取捨隨著個人的意願，開顯和抑制各有不同。慧愷立志求學，揹著書箱，勤奮學習，慚愧自己像螢火蟲一樣微弱的光芒。
【English Translation】 English version: This treatise is called 'Compendium on the Mahāyāna,' authored by the master Vasubandhu (Vasubandhu). The commentary is annotated by the master Vasubandhu (Vasubandhu). The clear and discerning analysis elevates both the text and its meaning. The translation of this commentary took place in the second year of the Daqing era of the Liang dynasty, by the Tripiṭaka master Paramārtha (Paramārtha) from Ujjeni (Ujjeni) in South India, whose virtue surpassed the mundane and whose learning excelled among his peers. He came to Jianye (Jiànyè, modern Nanjing) to save the world with the Dharma. Coinciding with the impending collapse of the Liang dynasty, he took the route to Lingnan. Ouyang Wei (Ōuyáng Wěi), the governor of Guangzhou, earnestly requested him to stay and serve as a teacher of the Bodhisattva precepts. The heir apparent, Ouyang He (Ōuyáng Hè), the governor of Hengzhou, further requested him to translate the scriptures. The monks Sengzong (Sēngzōng) and Huikai (Huìkǎi) from the Danyang Righteous Learning Monastery served as translators and scribes, indeed the right people were chosen. The treatise and commentary consist of fifteen volumes. Because of my mediocre and shallow knowledge, I can only strive to learn without deviating from the original meaning. I will tentatively record what I have heard, for the reference of future scholars. Wang Qin (Wáng Qīn), the governor of Yuzhang Commandery, presented this treatise in the fifth month of the first year of the Kaihuang era, and his views were no different from those held by the Chan master Qian. Preface to the Commentary on the Compendium on the Mahāyāna Chan master Qian was about to travel from Jiangnan to Xuzhou to preach the Dharma The supreme path of the Buddha is vast and expansive, encompassing every thought. Great compassion is impartial and selfless, guiding beings forward without end. Its grace covers all living beings, and its principles are not biased or incomplete. However, the path of delusion is easily prolonged, and the confusion of sinking is difficult to stop. If one were to first discuss the Dharma of transcending the world, then the root of doubt would not be opened. Therefore, teachings and methods are established, each according to different capacities. Before the times of Emperors Yao and Shun, records were simple and scarce. After the Zhou dynasty, the classics and edicts were vast and numerous. Even the establishment of rituals and the creation of instructions were guided by worldly laws. But the true meaning and subtle interest were still obscure and unclear. Therefore, the footprints of the Dharma were hidden west of the Pamir Mountains, and the teachings were secretly stored beyond the seas. Since the Han dynasty received the mandate of heaven, the Dharma gradually spread eastward. By the Jin dynasty, this trend flourished. The Liang dynasty possessed the world, and the Dharma flourished even more. It has been nearly five hundred years, spanning seven dynasties until today. Dharmaratna (Dharmaratna) guided the pure source in the front, and Kumārajīva (Kumārajīva) invigorated the fragrant world in the rear. Sthiramati (Sthiramati) displayed magnificent thoughts to expound the beginning of the meaning, and Sengzhao (Sēngzhào) excelled in profound words to explain the deep purpose. Although they all worked hard, like different tributaries, they all flowed into the same ocean. Only the depths were different, and the light and darkness were mixed together. Since then, sincere devotion has become more and more widespread. Everyone is running towards the same goal in different ways, learning from each other. But acceptance and rejection depend on personal wishes, and revelation and suppression are different. Huikai aspired to study, carrying his book bag, studying diligently, ashamed of his weak light like a firefly.
謬得齒跡學徒。稟承訓義。游寓講肆。多歷年所。名師勝友。備得諮詢。但綜涉疏淺。鉆仰無術。尋波討源。多所未悟。此蓋慮窮於文字。思迷於弘旨。明發興嗟。負心非一。每欲順風問道。而未知厥路。有三藏法師。是優禪尼國婆羅門種。姓頗羅墮。名拘羅那他。此土翻譯稱曰親依。識鑒淵曠。風表俊越。天才高杰。神辯閑縱。道氣逸群。德音邁俗。少游諸國。歷事眾師。先習外典。備通書奧。苞四韋於懷抱。吞六論于胸衿。學窮三藏。貫練五部。研究大乘。備盡深極。法師既博綜墳籍。妙達幽微。每欲振玄宗於他域。啟法門于未悟。以身許道。無憚遠遊。跨萬里猶比鄰。越四海如咫尺。以梁太清二年方屆建業。仍值梁季混淆。橫流薦及。法師因此避地東西。遂使大法擁而不暢。末至九江及游五嶺。凡所翻譯卷軸未多。后適閩越。敷說不少。法師每懷慷慨。所嘆知音者希。故伯牙絕弦。卞和泣璧。良由妙旨之曲難辯。盈尺之珍罕別。法師遊方既久。欲旋反舊國。經涂所亙。遂達蕃禺。儀同三司廣州刺史陽山郡公歐陽頠。睿表岳靈。德洞河府。經文緯武。匡道佐時。康流民于百越。建正法於五嶺。欽法師之高行。慕大士之勝規。奉請為菩薩戒師。恭承盡弟子禮。愷昔嘗受業。已少滌沈弊。服膺未久。便致睽違。今重奉
【現代漢語翻譯】 現代漢語譯本： 我，一個才疏學淺的學徒，秉承著教誨和訓導，在各處講學場所遊歷多年。拜訪過許多名師益友，得以向他們請教。然而，我所涉獵的知識過於廣泛而不夠深入，缺乏精研的能力。在追尋佛法的根源和本義時，仍有許多地方未能領悟。這大概是因為我拘泥於文字的表面，思維被宏大的宗旨所迷惑。每天清晨醒來都會感嘆自己的不足，心中感到愧疚。我一直想順著佛法的風向去問道，卻不知該從何處入手。 有一位三藏法師（Tripitaka Master），是優禪尼國（Ujjeni，古印度城市）婆羅門種姓（Brahmin caste）的人，姓頗羅墮（Bharadvaja），名字叫拘羅那他（Kulanatha）。在這裡被翻譯為『親依』。他見識淵博，氣度不凡，才華橫溢，辯才無礙，道行超群，德行高尚。年輕時遊歷各國，師從多位老師。先學習外道典籍，精通各種書籍的奧義。心中包容四吠陀（Four Vedas），胸中吞吐六論（Six Schools of Indian Philosophy）。學遍三藏（Tripitaka），精通五部（Five Agamas）。研究大乘佛法（Mahayana Buddhism），窮盡其深奧之處。法師既博覽群書，又能精妙地領悟其中的奧秘。他一直想在他國弘揚玄妙的佛法宗旨，開啟那些尚未覺悟的人的智慧之門。他以身許道，不怕遙遠的旅程。跨越萬里就像近鄰一樣，橫渡四海如同咫尺之間。在梁朝太清二年（548年）到達建業（今南京），正值梁朝末年，局勢混亂，災禍頻發。法師因此避難各地，使得大法無法順利弘揚。後來到了九江，又遊歷了五嶺。他所翻譯的經卷不多。之後到了閩越（今福建一帶），在那裡宣講佛法。法師常常感到慷慨激昂，但嘆息知音難覓，就像伯牙（Bo Ya）摔琴絕弦，卞和（Bian He）抱玉痛哭一樣，實在是精妙的旨意難以辨別，珍貴的寶物難以被人賞識。法師遊歷四方很久，想要返回故國。經過的道路，最終到達了蕃禺（今廣州）。儀同三司（Honorary title）廣州刺史（Governor of Guangzhou）陽山郡公（Duke of Yangshan）歐陽頠（Ouyang Wei），他的英明睿智感動了山嶽神靈，他的德行恩澤遍及河川府地。他既精通經書，又擅長武略，匡扶正道，輔佐時政，安撫百越的流民，在五嶺地區建立正法。他欽佩法師的高尚品行，仰慕大菩薩的殊勝功德，恭敬地邀請法師作為菩薩戒師（Bodhisattva Precepts Master），以弟子之禮侍奉。我曾經有幸在法師門下學習，稍微洗去了沉重的罪業。但跟隨法師的時間不長，就不得不分離。現在重新奉...
【English Translation】 English version: I, a humble and inexperienced student, having received teachings and instructions, have traveled and resided in various teaching places for many years. I have visited many famous teachers and virtuous friends, and have been able to consult them. However, my knowledge is too broad and not deep enough, lacking the ability to delve into it thoroughly. In searching for the root and original meaning of the Buddha's teachings, there are still many places I have not understood. This is probably because I am fixated on the surface of the words, and my thinking is confused by the grand purpose. Every morning when I wake up, I lament my inadequacy and feel guilty in my heart. I have always wanted to ask about the Dharma by following the direction of the wind, but I do not know where to start. There was a Tripitaka Master, who was a Brahmin caste from the country of Ujjeni (ancient Indian city), whose surname was Bharadvaja, and whose name was Kulanatha. Here, he is translated as 'Qin Yi'. He had profound knowledge and extraordinary demeanor, outstanding talent, and unimpeded eloquence. His spiritual practice was outstanding, and his virtue was noble. In his youth, he traveled to various countries and studied under many teachers. He first studied non-Buddhist scriptures and was proficient in the mysteries of various books. He embraced the Four Vedas in his heart and swallowed the Six Schools of Indian Philosophy in his chest. He studied the Tripitaka thoroughly and was proficient in the Five Agamas. He studied Mahayana Buddhism and exhausted its profound depths. The Master was not only well-read but also able to subtly understand the mysteries within. He always wanted to promote the profound principles of Buddhism in other countries and open the door of wisdom for those who have not yet awakened. He dedicated himself to the Dharma, unafraid of distant journeys. Crossing tens of thousands of miles was like being next door, and crossing the four seas was like being within a short distance. In the second year of the Taiqing era of the Liang Dynasty (548 AD), he arrived in Jianye (now Nanjing), just at the end of the Liang Dynasty, when the situation was chaotic and disasters occurred frequently. The Master therefore took refuge in various places, making it impossible for the Great Dharma to be promoted smoothly. Later, he went to Jiujiang and traveled to the Five Ridges. He did not translate many scriptures. Later, he went to Minyue (now the area of Fujian), where he preached the Dharma. The Master often felt慷慨激昂 (kāng kǎi jī áng - filled with righteous indignation), but lamented that it was difficult to find a kindred spirit, just like Bo Ya breaking his zither and Bian He weeping while holding his jade, it was really difficult to distinguish the subtle meaning, and rare treasures were difficult to be appreciated. The Master traveled around for a long time and wanted to return to his home country. The road he traveled eventually reached Panyu (now Guangzhou). Ouyang Wei, the Governor of Guangzhou and Duke of Yangshan, whose wisdom moved the mountain spirits and whose virtue benefited the rivers and lands. He was proficient in both scriptures and military strategy, supported the righteous path, assisted the government, pacified the refugees of Baiyue, and established the righteous Dharma in the Five Ridges area. He admired the Master's noble character and admired the great Bodhisattva's superior merits, respectfully invited the Master to be the Bodhisattva Precepts Master, and served him with the etiquette of a disciple. I was fortunate enough to study under the Master and slightly washed away my heavy sins. However, I did not follow the Master for long and had to separate. Now, I respectfully offer...
值。倍懷蹈舞。復欲餐和稟德。訪道陳疑。雖慇勤三請。而不蒙允遂。恍然失圖。心魂靡托。衡州刺史陽山公世子歐陽紇。風業峻整。威武貞拔。該閱文史。深達治要。崇瀾內湛。清輝外溢。欽賢味道。篤信愛奇。躬為請主。兼申禮事。法師乃欣然受請。許為翻譯。制旨寺主慧智法師。戒行清白。道氣宏壯。志業閑瞻。觸途必舉。匡濟不窮。輪煥靡息。征南長史袁敬德。履行沖明。志托夷遠。徽猷清蘭。冰桂齊質。弼諧蕃政。民譽早聞。兼深重佛法。崇情至理。黑白二賢。為經始檀越。辰次昭陽。歲維協洽。月呂姑洗。神紀勾芒。于廣州制旨寺便就翻譯。法師既妙解聲論。善識方言。詞有以而必彰。義無微而不暢。席間函丈。終朝靡息。愷謹筆受。隨出隨書。一章一句。備盡研核。釋義若竟。方乃著文。然翻譯事殊難。不可存於華綺。若一字參差。則理趣胡越。乃可令質而得義。不可使文而失旨。故今所翻文質相半。與僧忍等同共稟學。夙夜匪懈。無棄寸陰。即以其年樹檀之月。文義俱竟。本論三卷。釋論十二卷。義疏八卷。合二十三卷。此論乃是大乘之宗極。正法之秘奧妙義云興。清詞海溢。深固幽遠。二乘由此迷墜。曠壯該含。十地之所宗學。如來滅后將千一百餘年。彌勒菩薩投適時機。降靈俯接。忘己屈應。為
阿僧伽法師廣釋大乘中義。阿僧伽者。此言無著。法師得一會道。體二居宗。詠玄鑒極。凝神物表。欲敷闡至理。故製造論。唯識微言。因茲得顯。三性妙趣。由此而彰。冠冕彝倫。舟航有識。本論即無著法師之所造也。法師次弟婆藪槃豆。此曰天親。道亞生知。德備藏性。風格峻峙。神氣爽發。稟厥兄之雅訓。習大乘之弘旨。無著法師所造諸論。詞致淵玄。理趣難曉。將恐後生覆成紕紊。故制釋論以解本文。籠小乘于形內。挫外道于筆端。自斯以後。迄于像季。方等圓教。乃盛宣通。慧愷不揆虛薄。情慮庸淺。乃欲泛芥舟于巨壑。策駘足於長路。庶累毫成仞。聚爝為明。有識君子。幸宜尋閱。其道必然無失墜也。
攝大乘論釋卷第一
世親菩薩釋
陳天竺三藏真諦譯
釋依止勝相中
眾名品第一
智障極盲闇 謂真俗別執 由如理如量 無分別智光 破成無等覺 滅心惑無餘 常住德圓智 恒隨行大悲 如眾生根性 極解脫真道 於十方界說 能無功用心 由無分別智 不住于生死 常起大悲故 不入于涅槃 由攝智方便 至自他極利 我以身口意 頂禮佛世尊 是無上正法 如來自覺說 若人能正行 至甘露妙跡 若誹謗
【現代漢語翻譯】 現代漢語譯本： 阿僧伽法師（Asanga，無著）廣泛地解釋了大乘佛教的精義。阿僧伽，意為『無著』。這位法師領悟了一乘的真諦，以體和二為根本宗旨，歌頌玄妙的智慧到了極點，精神凝聚于萬物之外。爲了闡述最高的真理，所以撰寫論著。《唯識》的精微言論，因此得以彰顯；三性的微妙趣味，也由此而顯現。他的論著是倫理的典範，是引導有識之士的舟船。這部論著就是無著法師所造。法師的弟弟是婆藪槃豆（Vasubandhu，天親），他的智慧幾乎是天生就有的，德行具備了佛法的精髓。他的風格高峻挺拔，精神氣概豪爽煥發，秉承了他哥哥的優雅教誨，學習大乘佛教的弘大宗旨。無著法師所造的各種論著，文辭深奧玄妙，義理趣味難以理解，恐怕後人再次產生錯誤和混亂，所以製作解釋論來解讀原文，將小乘佛教包容在其中，在筆端挫敗外道。從這以後，直到末法時代，方等圓滿的教義才得以盛行和傳播。慧愷不衡量自己的虛弱和淺薄，情思考慮平庸淺陋，竟然想用芥子般的小船航行在巨大的深淵中，用劣馬奔跑在漫長的道路上，希望積累微小的力量成就高大的目標，聚集微弱的光芒成為光明。有見識的君子，希望能夠尋閱這部論著，其中的道理必然不會有失誤和墜落。
《攝大乘論釋》卷第一
世親菩薩（Vasubandhu）解釋
陳朝天竺三藏真諦翻譯
解釋依止殊勝之相中
眾名品第一
智慧的障礙極其盲目黑暗，指的是對真諦和俗諦的分別執著。 通過如理如量的無分別智慧之光，破除這種執著，成就無與倫比的覺悟，滅除心中的迷惑，沒有剩餘。 常住的功德圓滿的智慧，恒常伴隨利他的大悲心。 如同眾生的根性和意樂，徹底解脫的真實道路。 在十方世界宣說，能夠毫不費力地用心。 由於無分別智，不住于生死輪迴。 常起大悲心的緣故，不入于涅槃寂靜。 由於攝取智慧和方便，達到自利和他利的極致。 我以身口意，頂禮佛世尊（Buddha，覺悟者）。 這是無上的正法，如來（Tathagata，佛的稱號）自覺自證所說。 如果有人能夠正確地修行，就能到達甘露妙跡。 如果誹謗 English version: Acharya Asanga (Asanga, 'Unattached') extensively explains the profound meaning of Mahayana Buddhism. Asanga, meaning 'Unattached'. This Acharya comprehended the truth of the One Vehicle, taking substance and duality as its fundamental principle, praising the profound wisdom to the extreme, and concentrating his spirit beyond all things. In order to expound the supreme truth, he therefore composed treatises. The subtle words of 'Yogacara' are thus revealed; the subtle interest of the Three Natures is also manifested thereby. His treatises are models of ethics, and boats to guide those with knowledge. This treatise is what Acharya Asanga created. The Acharya's younger brother was Vasubandhu (Vasubandhu, 'Heavenly Kinsman'), whose wisdom was almost innate, and whose virtue possessed the essence of the Buddha's teachings. His style was lofty and upright, his spirit was bright and vigorous, inheriting his elder brother's elegant teachings, and learning the grand purpose of Mahayana Buddhism. The various treatises created by Acharya Asanga are profound and mysterious in their wording, and the meaning and interest are difficult to understand. Fearing that later generations would again produce errors and confusion, he therefore created explanatory treatises to interpret the original text, encompassing Hinayana Buddhism within it, and frustrating heretics at the tip of his pen. From then on, until the Age of Degenerate Dharma, the Vaipulya and Perfect Teachings flourished and spread. Huikai does not measure his own weakness and shallowness, and his thoughts and considerations are mediocre and shallow. He actually wants to sail a mustard seed-like boat in a huge abyss, and run a tired horse on a long road, hoping to accumulate small forces to achieve great goals, and gather weak light to become bright. Knowledgeable gentlemen, I hope you can seek and read this treatise, and the principles in it will surely not be lost or fall.
Commentary on the Compendium of the Mahayana, Volume 1
Explained by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Paramartha, Tripitaka Master of Chen Dynasty from India
Explaining the Aspect of Reliance on the Supreme
Chapter One on the Assembly of Names
The obstruction of wisdom is extremely blind and dark, referring to the attachment to the distinction between the ultimate truth and the conventional truth. Through the light of non-discriminating wisdom that is in accordance with reason and measure, breaking through this attachment, achieving unparalleled enlightenment, and extinguishing the delusions in the mind, without remainder. The permanent, meritorious, and complete wisdom, constantly accompanied by great compassion for the benefit of others. Like the faculties and inclinations of sentient beings, the true path of complete liberation. Speaking in the ten directions, able to use the mind effortlessly. Because of non-discriminating wisdom, not dwelling in the cycle of birth and death. Because of constantly arising great compassion, not entering into Nirvana. Because of gathering wisdom and skillful means, reaching the ultimate benefit of oneself and others. I, with body, speech, and mind, prostrate to the World Honored One, Buddha (Buddha, Awakened One). This is the supreme and correct Dharma, spoken by the Tathagata (Tathagata, title of the Buddha) who is self-aware and self-realized. If someone can practice correctly, they can reach the wonderful traces of nectar. If slandering
【English Translation】 English version: Acharya Asanga (Asanga, 'Unattached') extensively explains the profound meaning of Mahayana Buddhism. Asanga, meaning 'Unattached'. This Acharya comprehended the truth of the One Vehicle, taking substance and duality as its fundamental principle, praising the profound wisdom to the extreme, and concentrating his spirit beyond all things. In order to expound the supreme truth, he therefore composed treatises. The subtle words of 'Yogacara' are thus revealed; the subtle interest of the Three Natures is also manifested thereby. His treatises are models of ethics, and boats to guide those with knowledge. This treatise is what Acharya Asanga created. The Acharya's younger brother was Vasubandhu (Vasubandhu, 'Heavenly Kinsman'), whose wisdom was almost innate, and whose virtue possessed the essence of the Buddha's teachings. His style was lofty and upright, his spirit was bright and vigorous, inheriting his elder brother's elegant teachings, and learning the grand purpose of Mahayana Buddhism. The various treatises created by Acharya Asanga are profound and mysterious in their wording, and the meaning and interest are difficult to understand. Fearing that later generations would again produce errors and confusion, he therefore created explanatory treatises to interpret the original text, encompassing Hinayana Buddhism within it, and frustrating heretics at the tip of his pen. From then on, until the Age of Degenerate Dharma, the Vaipulya and Perfect Teachings flourished and spread. Huikai does not measure his own weakness and shallowness, and his thoughts and considerations are mediocre and shallow. He actually wants to sail a mustard seed-like boat in a huge abyss, and run a tired horse on a long road, hoping to accumulate small forces to achieve great goals, and gather weak light to become bright. Knowledgeable gentlemen, I hope you can seek and read this treatise, and the principles in it will surely not be lost or fall.
Commentary on the Compendium of the Mahayana, Volume 1
Explained by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Paramartha, Tripitaka Master of Chen Dynasty from India
Explaining the Aspect of Reliance on the Supreme
Chapter One on the Assembly of Names
The obstruction of wisdom is extremely blind and dark, referring to the attachment to the distinction between the ultimate truth and the conventional truth. Through the light of non-discriminating wisdom that is in accordance with reason and measure, breaking through this attachment, achieving unparalleled enlightenment, and extinguishing the delusions in the mind, without remainder. The permanent, meritorious, and complete wisdom, constantly accompanied by great compassion for the benefit of others. Like the faculties and inclinations of sentient beings, the true path of complete liberation. Speaking in the ten directions, able to use the mind effortlessly. Because of non-discriminating wisdom, not dwelling in the cycle of birth and death. Because of constantly arising great compassion, not entering into Nirvana. Because of gathering wisdom and skillful means, reaching the ultimate benefit of oneself and others. I, with body, speech, and mind, prostrate to the World Honored One, Buddha (Buddha, Awakened One). This is the supreme and correct Dharma, spoken by the Tathagata (Tathagata, title of the Buddha) who is self-aware and self-realized. If someone can practice correctly, they can reach the wonderful traces of nectar. If slandering
此法 沒無底枉坑 由智及信心 頂禮真實法 住道住果僧 普勝一切眾 智道浴清凈 世無上福田 片善投于中 廣大如空地 成就世間樂 及清涼涅槃 我一心頂禮 佛聖弟子眾 聰明邪慢人 退阿含修得 行說隨自執 正理非所證 事彌勒菩薩 依止日光定 照了實法相 無動及出世 為我等宣說 正法真道理 如秋月日光 文詞遍於世 甚深大種種 句義依了經 能令聰慧人 下心起尊敬 細密法難通 智無著無礙 利等八世法 心常無染著 無礙名稱義 通敏者恒誦 天人普識知 頂禮大師足 辯說常無盡 雨甘露文義 依尊隨分聞 猶如乞雨鳥 披閱決定藏 以釋攝大乘 愿此言利益 怖大文海人
眾名品第一之一
釋曰。此品有三章。一無等聖教。二十義次第。三眾名。
無等聖教章第一
論曰。攝大乘論即是阿毗達磨教及大乘修多羅。
釋曰。此言依何義。因何而起。依一切所知依甚深廣大諸法實性。若離佛菩薩威力。何人有此功能能說此義。云何造論由此相說。若離阿毗達磨名則不知此論是聖教。為此義故。又為顯經名。譬如十地經。今造此論其用云何。眾生無知
【現代漢語翻譯】 現代漢語譯本 此法，沒有無底的枉坑。 由智慧及信心，頂禮真實法。 安住于道、證得果位的僧眾，普遍勝過一切眾生。 以智慧之道沐浴清凈，是世間無上的福田。 即使投入微小的善行於其中，也能像廣闊的空地一樣， 成就世間的快樂，以及清涼的涅槃。 我一心頂禮佛陀和聖弟子眾。 聰明卻心懷邪見和傲慢的人，從阿含（Āgama）的修習中退轉。 他們的行為和言說都隨自己的執見，無法證得真正的道理。 依止彌勒菩薩（Maitreya Bodhisattva），依靠日光三昧（sunlight samadhi）。 照見真實的法相，不動搖且超越世間。 爲了我們宣說正法真理， 如同秋天的月光和日光，文辭遍佈世間。 甚深廣大的種種，句義依據了義經。 能讓聰慧的人，放下傲慢生起尊敬。 細密之法難以通達，智慧無所執著，無所障礙。 對於利、衰等八世法，內心常常沒有染著。 無礙的名稱和意義，通達敏捷的人恒常誦讀。 天人和人都普遍知曉，頂禮大師的足。 辯才演說常常沒有窮盡，降下甘露般的文義。 依靠尊者隨分聽聞，猶如乞求雨水的鳥。 披閱決定藏，用來解釋《攝大乘論》（Mahāyānasaṃgraha）。 愿這些言語利益那些，畏懼浩瀚文海的人。
眾名品第一之一
釋曰：此品有三章。一、無等聖教。二、十義次第。三、眾名。
無等聖教章第一
論曰：《攝大乘論》（Mahāyānasaṃgraha）即是阿毗達磨（Abhidharma）教及大乘修多羅（Mahāyāna sūtra）。
釋曰：此言依何義？因何而起？依一切所知依甚深廣大諸法實性。若離佛菩薩威力，何人有此功能能說此義？云何造論由此相說？若離阿毗達磨（Abhidharma）名則不知此論是聖教。為此義故。又為顯經名，譬如十地經。今造此論其用云何？眾生無知。
【English Translation】 English version This Dharma has no bottomless pit of futility. Through wisdom and faith, I prostrate to the true Dharma. The Sangha (community) abiding in the path and attaining the fruits, universally surpasses all beings. Bathing in the pure path of wisdom, it is the supreme field of merit in the world. Even a small act of goodness cast into it, can be as vast as empty space, Accomplishing worldly happiness, and the cool liberation of Nirvana (Nirvāṇa). I wholeheartedly prostrate to the Buddha and the assembly of holy disciples. Those who are clever but harbor wrong views and arrogance, retreat from the practice of the Āgamas (Āgama). Their actions and speech follow their own attachments, and they cannot realize the true principle. Relying on Maitreya Bodhisattva (Maitreya Bodhisattva), depending on the sunlight samadhi (sunlight samadhi). Illuminating the true nature of phenomena, unmoving and transcending the world. To proclaim the true principle of the right Dharma for us, Like the moonlight and sunlight of autumn, the words pervade the world. The profound and vast varieties, the meaning of the sentences are based on definitive sutras. It can cause intelligent people to put down their arrogance and arise with respect. The subtle Dharma is difficult to penetrate, wisdom is unattached and unobstructed. Regarding the eight worldly dharmas such as gain and loss, the mind is always without attachment. The unobstructed name and meaning, those who are intelligent and quick constantly recite. Gods and humans universally know, I prostrate to the feet of the great master. Eloquent speech is always inexhaustible, raining down nectar-like words and meanings. Relying on the venerable one to hear according to one's capacity, like a bird begging for rain. Perusing the treasury of certainty, to explain the Mahāyānasaṃgraha (Mahāyānasaṃgraha). May these words benefit those who fear the vast ocean of texts.
Chapter One on the Collection of Names
Explanation: This chapter has three sections: 1. Unequaled Holy Teaching; 2. Order of Ten Meanings; 3. Collection of Names.
Chapter One on Unequaled Holy Teaching
Treatise: The Mahāyānasaṃgraha (Mahāyānasaṃgraha) is the Abhidharma (Abhidharma) teaching and the Mahāyāna sūtra (Mahāyāna sūtra).
Explanation: According to what meaning is this said? What is the cause of its arising? It relies on the real nature of all knowable, deeply profound and vast dharmas. If it were not for the power of the Buddhas and Bodhisattvas, who would have the ability to speak of this meaning? How is the treatise created and explained in this way? If it were not for the name Abhidharma (Abhidharma), one would not know that this treatise is a holy teaching. It is for this reason. Also, to reveal the name of the sutra, like the Ten Bhūmi Sūtra. What is the use of creating this treatise now? Sentient beings are ignorant.
疑倒欲令得解。複次此論說阿毗達磨大乘修多羅名者。欲顯如來法門別類。及顯此論別名。言大乘者。欲簡小乘阿毗達磨。何故不但說阿毗達磨名。復說修多羅名。有阿毗達磨非是聖教。複次說阿毗達磨名者。顯此論是菩薩藏。複次立藏者。欲何所為。為滅自惑于大乘中。是菩薩煩惱。何以故。諸菩薩以分別為煩惱。阿毗達磨者。甚深廣大法性為相。此菩薩藏凡有幾種。亦有三種。謂修多羅。阿毗達磨。毗那耶。此三由上下乘差別故成二種。謂聲聞藏菩薩藏。此三及二云何名藏。由能攝故。此攝何法一切應知義。云何成三有九種因別立。修多羅者。為對治他疑惑。若人於此義中起疑。為令得決定智故。立修多羅。為對治受用二邊故。別立毗那耶。由佛遮有罪過受用立毗那耶。對治樂行邊。由佛隨喜無罪過受用。立毗那耶。對治苦行邊。為對治自見取偏執故。別立阿毗達磨。能顯無倒實法相故。複次為說三種修學故。別立修多羅。為成依戒依心學故。別立毗那耶。何以故。若人持戒則心無悔。由無悔等能次第得定。為成依慧學故。別立阿毗達磨。何以故。能簡擇無倒義故。複次正說法及義由修多羅。成就法義由毗那耶。何以故。若人修行惑毗那耶得通達此二法及義法義。決定勝智由阿毗達磨。由此九因緣故立三藏。此三
【現代漢語翻譯】 現代漢語譯本 希望能夠幫助理解。此外，這部論著題為『阿毗達磨大乘修多羅』，是爲了彰顯如來法門的類別，以及彰顯這部論著的特殊名稱。稱作『大乘』，是爲了區別于小乘的阿毗達磨。為什麼不只稱作『阿毗達磨』，還要稱作『修多羅』呢？因為有些阿毗達磨並非是聖教。此外，稱作『阿毗達磨』，是爲了彰顯這部論著是菩薩藏。此外，設立『藏』，是爲了什麼呢？爲了消除菩薩在大乘中的自我迷惑，這是菩薩的煩惱。為什麼這麼說呢？因為諸位菩薩以分別作為煩惱。阿毗達磨，以甚深廣大的法性為特徵。這個菩薩藏總共有幾種呢？也有三種，即修多羅、阿毗達磨、毗那耶（Vinaya，戒律）。這三種由於上下乘的差別而形成兩種，即聲聞藏和菩薩藏。這三種和兩種為什麼稱作『藏』呢？因為它們能夠攝持。它們攝持什麼法呢？攝持一切應當了知的意義。如何形成三種呢？由於九種原因而分別設立。設立修多羅，是爲了對治他人的疑惑。如果有人對其中的意義產生疑惑，爲了使他們獲得決定的智慧，所以設立修多羅。爲了對治受用兩種極端，所以分別設立毗那耶。由於佛陀禁止有罪過的受用，所以設立毗那耶，以對治樂行邊。由於佛陀隨喜沒有罪過的受用，所以設立毗那耶，以對治苦行邊。爲了對治自見取（自我見解的執著）的偏執，所以分別設立阿毗達磨，因為它能夠彰顯沒有顛倒的真實法相。此外，爲了宣說三種修學，所以分別設立修多羅。爲了成就依戒、依心（禪定）的修學，所以分別設立毗那耶。為什麼這麼說呢？如果一個人持戒，那麼內心就不會有後悔。由於沒有後悔等等，就能依次獲得禪定。爲了成就依慧的修學，所以分別設立阿毗達磨。為什麼這麼說呢？因為它能夠簡擇沒有顛倒的意義。此外，修多羅正確地宣說法和義，毗那耶成就法和義。為什麼這麼說呢？如果一個人修行惑毗那耶，就能通達這兩種法和義。阿毗達磨帶來法義的決定性殊勝智慧。由於這九種因緣，所以設立三藏。這三種
【English Translation】 English version Hoping to enable understanding. Furthermore, this treatise is entitled 'Abhidharma Mahayana Sutra' in order to highlight the categories of the Tathagata's Dharma and to highlight the special name of this treatise. It is called 'Mahayana' in order to distinguish it from the Abhidharma of the Hinayana. Why is it not only called 'Abhidharma' but also 'Sutra'? Because some Abhidharma are not the holy teachings. Furthermore, it is called 'Abhidharma' in order to highlight that this treatise is the Bodhisattva Pitaka. Furthermore, the establishment of 'Pitaka' is for what purpose? It is to eliminate the self-confusion of Bodhisattvas in the Mahayana, which is the affliction of Bodhisattvas. Why is this so? Because Bodhisattvas take discrimination as affliction. Abhidharma is characterized by profound and vast Dharma-nature. How many kinds of Bodhisattva Pitaka are there in total? There are also three kinds, namely Sutra, Abhidharma, and Vinaya (discipline). These three form two kinds due to the difference between the upper and lower vehicles, namely the Sravaka Pitaka and the Bodhisattva Pitaka. Why are these three and two called 'Pitaka'? Because they can contain. What Dharma do they contain? They contain all the meanings that should be known. How are the three formed? They are established separately due to nine reasons. The establishment of Sutra is to counteract the doubts of others. If someone has doubts about the meaning in it, Sutra is established in order to enable them to obtain definite wisdom. In order to counteract the acceptance and use of two extremes, Vinaya is established separately. Because the Buddha prohibits sinful acceptance and use, Vinaya is established to counteract the extreme of pleasurable practice. Because the Buddha rejoices in sinless acceptance and use, Vinaya is established to counteract the extreme of ascetic practice. In order to counteract the attachment to self-views (attachment to one's own views), Abhidharma is established separately because it can reveal the undeluded true Dharma-nature. Furthermore, in order to explain the three kinds of learning, Sutra is established separately. In order to achieve learning based on precepts and based on mind (meditation), Vinaya is established separately. Why is this so? If a person upholds the precepts, then the mind will not have regrets. Because of no regrets, etc., one can gradually obtain samadhi. In order to achieve learning based on wisdom, Abhidharma is established separately. Why is this so? Because it can discern undeluded meanings. Furthermore, Sutra correctly proclaims the Dharma and meaning, and Vinaya accomplishes the Dharma and meaning. Why is this so? If a person practices Vinaya, they can understand these two Dharmas and meanings. Abhidharma brings definitive and superior wisdom of Dharma and meaning. Because of these nine causes, the Tripitaka is established. These three
藏通用云何。為解脫生死是其通用。云何得解脫。能熏覺寂通故得解脫。由聞思三藏故能熏。由熏故覺。由覺故寂。由寂故通。由通故得解脫。若略說三藏各有四義。菩薩若能了別此義則具一切智。若聲聞能了一句一偈義則至流盡。云何一一藏各有四義。修多羅四義者。一依二相三法四義。能顯示此四義故名修多羅。依者是處是人是用。依此三佛說修多羅故名依。相者謂真俗二諦相故名相。法者陰界入緣生諦食定。無量無色解脫制入遍入。助道無礙辯無諍等故名法義者所作事故名義。生道滅惑是事。阿毗達磨四義者。一對二數三伏四解。對者是法對向無住處涅槃。何以故。能顯諦道門故名對。數者諸法中隨一法。或以名或以別相或以通相等。數數顯此一法故名數。伏者此法能伏諸說。立破二能由正說。依止等方便故故名伏。解者由阿毗達磨修多羅義易解故名解。毗那耶有四義者。一由罪過。二由緣起。三由還凈。四由出離。罪過者謂五篇七聚罪。緣起者或四或八。四者一無知二放逸三煩惱熾盛四輕慢。八者一由心不由身口。二由身不由心口。三由口不由身心。四由心身不由口。五由身口不由心。六由心口不由身。七由身口心。八不由身口心。還凈者由善心不由治。罰善心者如本受持對治。出離者有七事。一各各發露遮
【現代漢語翻譯】 現代漢語譯本 藏通用是什麼？是爲了解脫生死，這是它的通用之處。如何才能解脫？因為能夠熏習覺寂之通達才能解脫。通過聽聞、思維三藏（Tripitaka）才能熏習。通過熏習才能覺悟。通過覺悟才能寂靜。通過寂靜才能通達。通過通達才能得到解脫。如果簡略地說，三藏各有四種意義。菩薩如果能夠明瞭這些意義，就具備一切智慧。如果聲聞（Śrāvaka）能夠明瞭一句一偈的意義，就能達到煩惱漏盡。 每一藏各有四種意義是什麼？《修多羅》（Sūtra，經）的四種意義是：一、所依；二、相；三、法；四、義。能夠顯示這四種意義，所以稱為《修多羅》。所依是指處所、人物、作用。因為佛依此三者宣說《修多羅》，所以稱為所依。相是指真諦和俗諦兩種相，所以稱為相。法是指陰（Skandha）、界（Dhātu）、入（Āyatana）、緣生（Pratītyasamutpāda）、諦（Satya）、食（Āhāra）、定（Samādhi），以及無量、無色、解脫、制入、遍入、助道、無礙辯、無諍等，所以稱為法。義是指所作之事，生起道、滅除迷惑就是這些事。 《阿毗達磨》（Abhidharma，論）的四種意義是：一、對；二、數；三、伏；四、解。對是指法對向無住處的涅槃（Nirvana）。為什麼呢？因為能夠顯現諦道之門，所以稱為對。數是指在諸法中，隨一法，或者以名，或者以別相，或者以通相等，數數顯現此一法，所以稱為數。伏是指此法能夠降伏各種說法，建立和破除兩種能力都依靠正確的說法，依止等方便，所以稱為伏。解是指通過《阿毗達磨》，《修多羅》的意義容易理解，所以稱為解。 《毗那耶》（Vinaya，律）有四種意義：一、由罪過；二、由緣起；三、由還凈；四、由出離。罪過是指五篇七聚罪。緣起是指或者四種，或者八種。四種是指：一、無知；二、放逸；三、煩惱熾盛；四、輕慢。八種是指：一、由心不由身口；二、由身不由心口；三、由口不由身心；四、由心身不由口；五、由身口不由心；六、由心口不由身；七、由身口心；八、不由身口心。還凈是指通過善心而不是通過懲罰來還凈。善心是指如本來受持對治。出離是指有七件事：一、各各發露遮。
【English Translation】 English version What is the commonality of the Tripiṭaka (藏通用)? It is the commonality of liberation from birth and death. How can one attain liberation? It is through the ability to cultivate the awakened and tranquil understanding. One can cultivate through hearing and contemplating the Tripiṭaka (三藏). Through cultivation, one awakens. Through awakening, one becomes tranquil. Through tranquility, one attains understanding. Through understanding, one attains liberation. Briefly speaking, each of the three Piṭakas has four meanings. If a Bodhisattva can understand these meanings, they will possess all wisdom. If a Śrāvaka (聲聞) can understand the meaning of even a single verse, they will reach the exhaustion of outflows. What are the four meanings of each Piṭaka? The four meanings of the Sūtra (修多羅) are: first, reliance; second, characteristics; third, Dharma; and fourth, meaning. Because it can reveal these four meanings, it is called Sūtra. Reliance refers to the place, the person, and the function. Because the Buddha speaks the Sūtra based on these three, it is called reliance. Characteristics refer to the two characteristics of true and conventional truths, hence it is called characteristics. Dharma refers to the Skandhas (陰), Dhātus (界), Āyatanas (入), Pratītyasamutpāda (緣生), Satyas (諦), Āhāra (食), Samādhi (定), as well as the immeasurable, formless, liberation, controlled entry, pervasive entry, aids to the path, unobstructed eloquence, non-contention, etc., hence it is called Dharma. Meaning refers to the actions performed; generating the path and eliminating delusion are these actions. The four meanings of the Abhidharma (阿毗達磨) are: first, opposition; second, enumeration; third, subjugation; and fourth, explanation. Opposition refers to the Dharma facing towards the un-abiding Nirvana (涅槃). Why? Because it can reveal the gate of truth and the path, it is called opposition. Enumeration refers to any single Dharma among all Dharmas, either by name, or by distinct characteristic, or by common characteristic, etc., repeatedly revealing this single Dharma, hence it is called enumeration. Subjugation refers to the ability of this Dharma to subdue various views; the ability to establish and refute both rely on correct speech, relying on expedient means, hence it is called subjugation. Explanation refers to the ease of understanding the meaning of the Sūtras through the Abhidharma, hence it is called explanation. The Vinaya (毗那耶) has four meanings: first, due to transgressions; second, due to arising conditions; third, due to purification; and fourth, due to liberation. Transgressions refer to the five categories and seven collections of offenses. Arising conditions refer to either four or eight types. The four types are: first, ignorance; second, negligence; third, intense afflictions; and fourth, disrespect. The eight types are: first, caused by mind, not by body or speech; second, caused by body, not by mind or speech; third, caused by speech, not by body or mind; fourth, caused by mind and body, not by speech; fifth, caused by body and speech, not by mind; sixth, caused by mind and speech, not by body; seventh, caused by body, speech, and mind; eighth, not caused by body, speech, or mind. Purification refers to purification through good intention rather than through punishment. Good intention refers to upholding the original practice of counteracting. Liberation refers to seven matters: first, individual confession and prevention.
相續。二受與學罰。三先制后開先已制戒。後由別意故開。四更舍若大眾聚集同意如本。更舍先犯罪人是時還凈。五轉依比丘比丘尼轉男女二根若不共罪。六如實觀由四種法郁陀那觀察諸法。又如對治法相。恒觀察自罪。七法爾得若見四諦小隨小罪不更故犯。由法爾所得。複次毗那耶有四義應知。一人。佛世尊依此立戒。二立制。已說過失大師集眾立學處。三分別。已略立制更廣解釋。四決判。此立制中云何犯罪。云何不犯。今當釋本文。
論曰。佛世尊前。
釋曰。欲顯恭敬及無異言。
論曰。善入大乘句義菩薩摩訶薩。
釋曰。已得陀羅尼等功德。由此功德于文句及義善能攝持。又能如理顯說故名善入。何故但言菩薩摩訶薩而不說名。欲顯諸菩薩摩訶薩眾。通有此能。何故說兩名。欲顯具足二行。
論曰。欲顯大乘有勝功德依大乘教。
釋曰。唯大乘中有勝功德。余乘中無。為明大乘不共德故。言欲顯大乘有勝功德依大乘教。
論曰。說如是言諸佛世尊有十勝相。所說無等過於余教。
釋曰。此言欲何所明為顯大乘有勝功德。為實有及利他故。諸佛世尊如十號中解。
論曰。十勝相者。
釋曰。由依止等十相異故勝。十義為因言說為果。以義勝故
【現代漢語翻譯】 現代漢語譯本 相續：一、關於戒律的延續。二、受戒和學習戒律，以及相關的懲罰。三、先制定后開許，即先已制定戒律，後來因為特殊原因而開許。四、更舍：如果大眾聚集同意按照原本的規定，可以更改或捨棄某些戒條；更舍：先前犯戒的人，這時可以恢復清凈。五、轉依：比丘、比丘尼轉變男女二根，如果不涉及共同的罪行。六、如實觀：通過四種方法，即郁陀那（Udana，總結）觀察諸法，又如對治法相，經常觀察自己的罪過。七、法爾得：如果見到四諦（catuh-satya，四聖諦），即使犯了小的、隨順的罪過，不再故意犯，就能自然而然地獲得解脫。此外，毗那耶（Vinaya，戒律）有四種含義應當瞭解：一、人，佛世尊依據此而立戒。二、立制，已經說過失，大師聚集大眾制定學處。三、分別，已經簡略地制定，再廣泛地解釋。四、決判，在此立制中，如何是犯罪，如何是不犯。現在應當解釋本文。
論曰：佛世尊前。
釋曰：想要顯示恭敬以及沒有不同的言論。
論曰：善入大乘句義菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。
釋曰：已經獲得陀羅尼（Dharani，總持）等功德。由於這些功德，對於文句和意義能夠很好地攝持，又能夠如理地顯說，所以名為善入。為什麼只說菩薩摩訶薩而不說名字？想要顯示諸位菩薩摩訶薩眾，普遍具有這種能力。為什麼說兩個名字？想要顯示具足兩種修行。
論曰：想要顯示大乘有殊勝的功德，依據大乘的教法。
釋曰：只有大乘中有殊勝的功德，其他乘中沒有。爲了闡明大乘不共的功德，所以說想要顯示大乘有殊勝的功德，依據大乘的教法。
論曰：說這樣的話，諸佛世尊有十種殊勝的相，所說的（教法）無比，超過其他的教法。
釋曰：這句話想要說明什麼？爲了顯示大乘有殊勝的功德，爲了真實利益眾生。諸佛世尊的（十勝相）如十號（dasabala，如來十號）中所解釋的。
論曰：十勝相者。
釋曰：由於依止等十種相的差異而殊勝。十義是原因，言說是結果。因為意義殊勝的緣故。
【English Translation】 English version Continuity: 1. Concerning the continuation of precepts. 2. Receiving and learning precepts, and related penalties. 3. First establishing and then permitting, that is, precepts were first established, and later permitted due to special reasons. 4. Changing and abandoning: If the assembly agrees according to the original regulations, certain precepts can be changed or abandoned; Changing and abandoning: A person who previously violated the precepts can be restored to purity at this time. 5. Transformation of the basis: Bhikshus (monks) and Bhikshunis (nuns) transform the two roots of male and female, if it does not involve common offenses. 6. Observing reality as it is: Through four methods, namely Udana (summary), observe all dharmas, and like the characteristics of antidotal dharmas, constantly observe one's own faults. 7. Naturally attained: If one sees the Four Noble Truths (catuh-satya), even if one commits small, compliant offenses, and no longer intentionally commits them, one can naturally attain liberation. Furthermore, Vinaya (discipline) has four meanings that should be understood: 1. Person, the Buddha-World Honored One establishes precepts based on this. 2. Establishing regulations, having spoken of faults, the master gathers the assembly to establish the places of learning. 3. Distinguishing, having briefly established, then extensively explaining. 4. Judging, in this establishment, how is it an offense, and how is it not an offense. Now we should explain the text.
Treatise says: Before the Buddha-World Honored One.
Explanation says: Wanting to show respect and no different words.
Treatise says: Well-entered into the meaning of the Great Vehicle, Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva).
Explanation says: Already obtained the merits of Dharani (Dharani, total retention). Because of these merits, one can well grasp the words and meanings, and can also explain them reasonably, so it is called well-entered. Why only say Bodhisattva-Mahasattva and not say the name? Wanting to show that all Bodhisattva-Mahasattvas universally have this ability. Why say two names? Wanting to show that they fully possess two practices.
Treatise says: Wanting to show that the Great Vehicle has superior merits, relying on the teachings of the Great Vehicle.
Explanation says: Only the Great Vehicle has superior merits, other vehicles do not. In order to clarify the uncommon merits of the Great Vehicle, it is said that wanting to show that the Great Vehicle has superior merits, relying on the teachings of the Great Vehicle.
Treatise says: Saying such words, the Buddhas-World Honored Ones have ten superior characteristics, what is said (the teachings) is unparalleled, surpassing other teachings.
Explanation says: What does this sentence want to explain? In order to show that the Great Vehicle has superior merits, for the sake of truly benefiting sentient beings. The (ten superior characteristics) of the Buddhas-World Honored Ones are as explained in the Ten Titles (dasabala, Ten Titles of Tathagata).
Treatise says: The ten superior characteristics.
Explanation says: Superior because of the difference in the ten characteristics such as reliance. The ten meanings are the cause, and the speech is the result. Because the meaning is superior.
所說無等。
論曰。一應知依止勝相。
釋曰。應知者。謂凈不凈品法。即是三性。此三性依止三性因。即是勝相。由此依止勝相。如來言說亦勝。即是阿黎耶識依止。即是勝相。譬如石子乃至智果勝相亦如是。
論曰。二應知勝相。
釋曰。應知勝相者。謂應知自性或應知即是相。
論曰。三應知入勝相。
釋曰。應知謂三性入者。謂能成入及所成入即是唯識。
論曰。四入因果勝相。
釋曰。入唯識因即是施等世間六波羅蜜。在愿樂位中。入果即入唯識。后六波羅蜜在通達位中。轉成果名出世間。
論曰。五入因果修差別勝相。
釋曰。入因果即世出世六波羅蜜。修者謂四德數習此修地。地不同故名差別。即是歡喜等十地。
論曰。六于修差別依戒學勝相。
釋曰。謂于修差別諸地中戒學。依戒菩薩修觀。即十地中菩薩一切戒。于諸惡法無復作心。
論曰。七此中依心學勝相。
釋曰。學義如前解。心即是定。定以一心為體。依一心修習。謂一切菩薩定名依心學。
論曰。八此中依慧學勝相。
釋曰。為能得果名依慧。以慧為依止。發修行心。是依慧即是無分別智。
論曰。九學果寂滅勝相。
【現代漢語翻譯】 現代漢語譯本：所說無等。
論曰：一、應知依止勝相。
釋曰：應知者，謂凈不凈品法，即是三性（三種性質：善、惡、非善非惡）。此三性依止三性因，即是勝相（殊勝的相）。由此依止勝相，如來言說亦勝，即是阿黎耶識（ālaya-vijñāna，藏識）依止，即是勝相。譬如石子乃至智果勝相亦如是。
論曰：二、應知勝相。
釋曰：應知勝相者，謂應知自性或應知即是相。
論曰：三、應知入勝相。
釋曰：應知謂三性入者，謂能成入及所成入即是唯識（唯識宗的教義，一切皆為識所變現）。
論曰：四、入因果勝相。
釋曰：入唯識因即是施等世間六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）。在愿樂位中，入果即入唯識。后六波羅蜜在通達位中，轉成果名出世間。
論曰：五、入因果修差別勝相。
釋曰：入因果即世出世六波羅蜜。修者謂四德數習此修地。地不同故名差別，即是歡喜等十地（菩薩修行的十個階段）。
論曰：六、于修差別依戒學勝相。
釋曰：謂于修差別諸地中戒學。依戒菩薩修觀，即十地中菩薩一切戒。于諸惡法無復作心。
論曰：七、此中依心學勝相。
釋曰：學義如前解。心即是定（禪定）。定以一心為體。依一心修習，謂一切菩薩定名依心學。
論曰：八、此中依慧學勝相。
釋曰：為能得果名依慧。以慧為依止，發修行心。是依慧即是無分別智（沒有分別的智慧）。
論曰：九、果寂滅勝相。
【English Translation】 English version: What is said is unequalled.
Treatise: 1. One should know the excellent aspect of reliance.
Explanation: 'One should know' refers to the pure and impure dharmas, which are the three natures (three natures: good, evil, and neither good nor evil). These three natures rely on the causes of the three natures, which are the excellent aspect. Because of this reliance on the excellent aspect, the Tathagata's (如來) speech is also excellent, which is the reliance on the Ālaya-vijñāna (ālaya-vijñāna, store consciousness), which is the excellent aspect. For example, the excellent aspect of a pebble and even the fruit of wisdom is also like this.
Treatise: 2. One should know the excellent aspect.
Explanation: 'One should know the excellent aspect' means one should know the self-nature or one should know that it is the aspect.
Treatise: 3. One should know entering the excellent aspect.
Explanation: 'One should know' refers to the entering of the three natures, which means the entering that can be accomplished and the entering that is accomplished, which is only consciousness (the doctrine of the Consciousness-Only school, that everything is a manifestation of consciousness).
Treatise: 4. The excellent aspect of the cause and effect of entering.
Explanation: The cause of entering only consciousness is the six pāramitās (six perfections: giving, morality, patience, diligence, concentration, and wisdom) such as giving in the worldly realm. In the position of aspiration, entering the effect is entering only consciousness. The latter six pāramitās in the position of understanding are transformed into the fruit called transcendence.
Treatise: 5. The excellent aspect of the difference in cultivation of the cause and effect of entering.
Explanation: The cause and effect of entering are the worldly and transcendent six pāramitās. 'Cultivation' refers to the four virtues and the practice of this cultivation ground. Because the grounds are different, it is called difference, which is the ten grounds (ten stages of a Bodhisattva's practice) such as Joy.
Treatise: 6. In the difference of cultivation, the excellent aspect of relying on the discipline of precepts.
Explanation: It refers to the discipline of precepts in the various grounds of the difference of cultivation. Relying on precepts, Bodhisattvas cultivate contemplation, which is all the precepts of Bodhisattvas in the ten grounds. They no longer have the intention to commit any evil deeds.
Treatise: 7. In this, the excellent aspect of relying on the discipline of mind.
Explanation: The meaning of 'discipline' is as explained before. 'Mind' is concentration (dhyāna). Concentration takes one-pointedness as its essence. Relying on one-pointedness to cultivate, it is said that all Bodhisattva's concentration is called the discipline of mind.
Treatise: 8. In this, the excellent aspect of relying on the discipline of wisdom.
Explanation: Being able to obtain the fruit is called relying on wisdom. Taking wisdom as the reliance, one generates the mind of practice. This reliance on wisdom is non-discriminating wisdom (wisdom without discrimination).
Treatise: 9. The excellent aspect of the fruit of quiescence.
釋曰。謂滅差別有三種。一最勝。二品類。三自對解脫定智。障滅即是無住處涅槃。
論曰。十智差別勝相。
釋曰。謂已離一切障智。智即無分別智。名對治道差別。即佛如來智已離一切隨眠障。此智無分別智差別。
論曰。由此十義勝相。如來所說過於余教。如此釋修多羅文句。顯于大乘真是佛說。
釋曰。云何能顯。由此略釋文句顯十義。于小乘中無唯大乘說。
論曰。複次云何此中略釋能顯大乘勝于余教。令此略釋顯斯十義。唯大乘有小乘中無。何者為十。謂阿黎耶識說名應知依止相三種自性。一依他性。二分別性。三真實性。說名應知相。唯識教說名應知入相。六波羅蜜說名入因果相。
釋曰。何以故。由唯識道得入三性愿樂位。六波羅蜜雖是世法。能引出世法。能生唯識道故。說是入三性因。菩薩已入地。出世清凈六波羅蜜。即是入三性果。
論曰。菩薩十地。說名入因果修差別相。
釋曰。出世十種菩薩地。是名入因果修差別。
論曰。菩薩所受持守護禁戒。說名于修差別戒學相。首楞伽摩虛空器等定說名心學相。無分別智說名慧學相。無住處涅槃說名學果寂滅相。三種佛身。自性身應身化身。此三說名無分別智果相。
釋曰。于地
【現代漢語翻譯】 現代漢語譯本： 釋曰：滅除差別有三種：一、最勝；二、品類；三、自對解脫定智。障滅即是無住處涅槃（Nirvana，不滯留于任何地方的涅槃境界）。
論曰：十智差別勝相。
釋曰：指已遠離一切障礙的智慧。此智即是無分別智（non-discriminating wisdom）。名為對治道差別，即佛（Buddha）如來（Tathagata）的智慧已遠離一切隨眠障。此智是無分別智的差別。
論曰：由此十義勝相，如來（Tathagata）所說過於余教。如此解釋修多羅（Sutra，經）文句，顯于大乘（Mahayana）真是佛（Buddha）所說。
釋曰：如何能夠顯現？由此略釋文句顯十義，于小乘（Hinayana）中沒有，唯大乘（Mahayana）說。
論曰：複次，云何此中略釋能顯大乘（Mahayana）勝於余教？令此略釋顯斯十義，唯大乘（Mahayana）有小乘（Hinayana）中無。何者為十？謂阿黎耶識（Alaya-vijñana，藏識）說名應知依止相三種自性：一、依他性（paratantra-svabhava）；二、分別性（parikalpita-svabhava）；三、真實性（parinispanna-svabhava）。說名應知相。唯識教說名應知入相。六波羅蜜（Six Paramitas，六度）說名入因果相。
釋曰：何以故？由唯識道得入三性愿樂位。六波羅蜜（Six Paramitas，六度）雖是世法，能引出世法，能生唯識道故，說是入三性因。菩薩（Bodhisattva）已入地，出世清凈六波羅蜜（Six Paramitas，六度），即是入三性果。
論曰：菩薩（Bodhisattva）十地，說名入因果修差別相。
釋曰：出世十種菩薩（Bodhisattva）地，是名入因果修差別。
論曰：菩薩（Bodhisattva）所受持守護禁戒，說名于修差別戒學相。首楞伽摩（Shurangama）虛空器等定說名心學相。無分別智說名慧學相。無住處涅槃（Nirvana，不滯留于任何地方的涅槃境界）說名學果寂滅相。三種佛（Buddha）身：自性身（Svabhavikakaya）、應身（Sambhogakaya）、化身（Nirmanakaya）。此三說名無分別智果相。
釋曰：于地
【English Translation】 English version: Explanation: The extinction of differences is threefold: 1. Supreme; 2. Categories; 3. Self-opposed liberation, meditative wisdom. The extinction of obstacles is precisely Nirvana (Nirvana, the state of non-dwelling).
Treatise: The excellent characteristics of the differences among the ten wisdoms.
Explanation: Refers to the wisdom that has already departed from all obstacles. This wisdom is non-discriminating wisdom. It is called the difference in the path of antidotes, meaning the wisdom of the Buddha (Buddha) Tathagata (Tathagata) has already departed from all latent obstacles. This wisdom is the difference of non-discriminating wisdom.
Treatise: Because of these ten excellent characteristics, what the Tathagata (Tathagata) said surpasses other teachings. Thus, explaining the phrases of the Sutra (Sutra), it is evident that what is said in the Mahayana (Mahayana) is truly spoken by the Buddha (Buddha).
Explanation: How can it be manifested? By briefly explaining the phrases, these ten meanings are revealed, which are not found in the Hinayana (Hinayana), but only spoken in the Mahayana (Mahayana).
Treatise: Furthermore, how can this brief explanation reveal that the Mahayana (Mahayana) surpasses other teachings? Let this brief explanation reveal these ten meanings, which are only found in the Mahayana (Mahayana) and not in the Hinayana (Hinayana). What are the ten? They are: the Alaya-vijñana (Alaya-vijñana, store consciousness) is said to be the aspect of what should be known, the three natures of dependence: 1. Dependent nature (paratantra-svabhava); 2. Discriminatory nature (parikalpita-svabhava); 3. True nature (parinispanna-svabhava). It is said to be the aspect of what should be known. The Consciousness-only teaching is said to be the aspect of entering what should be known. The Six Paramitas (Six Paramitas) are said to be the aspect of the cause and effect of entering.
Explanation: Why? Because the path of Consciousness-only allows one to enter the desired position of the three natures. Although the Six Paramitas (Six Paramitas) are worldly dharmas, they can lead to transcendental dharmas and generate the path of Consciousness-only, therefore they are said to be the cause of entering the three natures. When a Bodhisattva (Bodhisattva) has already entered the ground, the transcendental pure Six Paramitas (Six Paramitas) are the result of entering the three natures.
Treatise: The ten grounds of a Bodhisattva (Bodhisattva) are said to be the different aspects of the cause and effect of entering and cultivation.
Explanation: The ten transcendental grounds of a Bodhisattva (Bodhisattva) are called the differences in the cause and effect of entering and cultivation.
Treatise: The precepts that a Bodhisattva (Bodhisattva) upholds and protects are said to be the aspect of the discipline of precepts in cultivation. Samadhi such as the Shurangama and the vessel of emptiness are said to be the aspect of mental discipline. Non-discriminating wisdom is said to be the aspect of wisdom discipline. Nirvana (Nirvana, the state of non-dwelling) is said to be the aspect of the quiescent result of learning. The three bodies of the Buddha (Buddha): the Svabhavikakaya (Svabhavikakaya), the Sambhogakaya (Sambhogakaya), and the Nirmanakaya (Nirmanakaya). These three are said to be the aspect of the result of non-discriminating wisdom.
Explanation: In the ground
中有三種修觀。說名三種依學。此學果即是滅。謂滅三障。無分別智名依慧學。此智若約聲聞無四倒分別。名無分別。若約菩薩無一切法分別。名無分別。二無分別異相。如此三種佛身是無分別智果。若離自性身法身不成。譬如眼根。若離法身應身不成。譬如眼識離根不成。應知此二由能依所依故得相應。若離應身。已入大地菩薩無受用法樂。若無受用法樂。菩提資糧不具足。譬如見色。若離應身化身不成。若無化身諸菩薩在愿樂位中。聲聞瘦澀愿樂初發修行。皆不得成。是故決定應有三身。
論曰。如此十種處唯大乘中有。異於小乘故說第一。
釋曰。此十法是無上菩提因。次第相引乃至無上菩提。
論曰。佛世尊但為菩薩說此十義。
釋曰。大乘但是佛說。小乘則共說。大乘但為菩薩說不為二乘說。由此三義故勝小乘。
論曰。故依大乘諸佛世尊有十勝相。所說無等過於余教。複次云何此十勝相所說無等能顯大乘。是如來正說遮小乘決非大乘。于小乘中未曾見此十義。隨釋一義但見大乘中釋。複次此十義能引出無上菩提。成就隨順不相違。
釋曰。三義證十義能引無上菩提。以是無上菩提因故。成就者若約聖教及正理。簡擇思惟此十義成就。不可破壞譬如已見導師所說道相
【現代漢語翻譯】 現代漢語譯本 有三種修觀的方法，稱為三種依學。這種學習的果實就是滅，指的是滅除三種障礙。無分別智被稱為依慧學。這種智慧如果就聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）而言，是沒有四倒（顛倒見）的分辨，所以稱為無分別。如果就菩薩（Bodhisattva，為利益眾生而發願成佛的修行者）而言，是沒有一切法的分別，所以稱為無分別。這兩種無分別的差異在於，這三種佛身是無分別智的果實。如果離開自性身（Svabhāva-kāya，佛的自性之身），法身（Dharma-kāya，佛的法性之身）就不能成立，就像眼根一樣。如果離開法身，應身（Nirmāṇa-kāya，佛的應化之身）就不能成立，就像眼識離開眼根就不能成立一樣。應該知道這二者由於能依和所依的關係而相應。如果離開應身，已經進入大地的菩薩就無法享受用法的快樂。如果沒有享受用法的快樂，菩提（Bodhi，覺悟）的資糧就不具足，就像見色一樣。如果離開應身，化身（Saṃbhoga-kāya，佛的報身）就不能成立。如果沒有化身，諸菩薩在愿樂位中，聲聞的瘦澀愿樂初發修行，都不能成就。所以，可以確定應該有三身。
論曰：這十種處所只有在大乘（Mahāyāna，佛教的一個主要流派，意為「大乘」）中才有，不同於小乘（Hīnayāna，佛教的一個早期流派，有時被視為貶義詞，意為「小乘」），所以說是第一。
釋曰：這十法是無上菩提的因，次第相引，乃至無上菩提。
論曰：佛世尊只是為菩薩說這十個意義。
釋曰：大乘只是佛說的，小乘則是共同說的。大乘只是為菩薩說的，不為二乘（聲聞和緣覺）說的。由於這三個意義，所以勝過小乘。
論曰：所以，依據大乘，諸佛世尊有十種殊勝的相，所說的無與倫比，超過其他教派。再次，這十種殊勝的相如何能顯示大乘所說的無與倫比呢？這是如來（Tathāgata，佛的稱號之一，意為「如來」）正確的說法，否定小乘決不是大乘。在小乘中從未見過這十個意義，隨便解釋一個意義，都只在大乘中解釋。再次，這十個意義能夠引出無上菩提，成就隨順而不相違背。
釋曰：三個意義證明這十個意義能夠引出無上菩提，因為這是無上菩提的因。成就者，如果依據聖教和正理，簡擇思惟這十個意義，就能成就，不可破壞，就像已經見到導師所說的道相一樣。
【English Translation】 English version There are three types of contemplation, known as the three supports for learning. The fruit of this learning is cessation, referring to the cessation of the three obscurations. Non-discriminating wisdom is called the support for learning in wisdom. If this wisdom is considered in relation to Śrāvakas (listeners of the Buddha's teachings who attain enlightenment), it is called non-discriminating because it lacks the discrimination of the four inversions (misconceptions). If it is considered in relation to Bodhisattvas (beings who vow to attain Buddhahood for the benefit of all beings), it is called non-discriminating because it lacks the discrimination of all dharmas (phenomena). The difference between these two types of non-discrimination is that these three Buddha-bodies are the fruit of non-discriminating wisdom. If the Svabhāva-kāya (the self-existent body) is absent, the Dharma-kāya (the body of the Dharma) cannot be established, just like the eye faculty. If the Dharma-kāya is absent, the Nirmāṇa-kāya (the emanation body) cannot be established, just like eye consciousness cannot be established without the eye faculty. It should be known that these two are in accordance due to the relationship of the supported and the support. If the Nirmāṇa-kāya is absent, Bodhisattvas who have already entered the bhūmis (levels of realization) cannot enjoy the bliss of using the Dharma. If there is no enjoyment of the bliss of using the Dharma, the accumulations for Bodhi (enlightenment) will not be complete, just like seeing a form. If the Nirmāṇa-kāya is absent, the Saṃbhoga-kāya (the enjoyment body) cannot be established. If the Saṃbhoga-kāya is absent, the aspirations of Bodhisattvas in the stage of aspiration, and the initial practice of the lean aspirations of Śrāvakas, cannot be accomplished. Therefore, it is certain that there should be three bodies.
The Treatise says: These ten places exist only in the Mahāyāna (the Great Vehicle, a major branch of Buddhism), differing from the Hīnayāna (the Lesser Vehicle, an earlier branch of Buddhism, sometimes considered derogatory), therefore it is said to be the first.
The Explanation says: These ten dharmas are the cause of unsurpassed Bodhi, leading to each other in sequence, up to unsurpassed Bodhi.
The Treatise says: The Buddha, the World-Honored One, only spoke of these ten meanings for Bodhisattvas.
The Explanation says: The Mahāyāna is only spoken by the Buddha, while the Hīnayāna is spoken in common. The Mahāyāna is only spoken for Bodhisattvas, not for the two vehicles (Śrāvakas and Pratyekabuddhas). Due to these three meanings, it surpasses the Hīnayāna.
The Treatise says: Therefore, according to the Mahāyāna, the Buddhas, the World-Honored Ones, have ten excellent aspects, and what is said is unparalleled, surpassing other teachings. Furthermore, how can these ten excellent aspects reveal the unparalleled teachings of the Mahāyāna? This is the correct teaching of the Tathāgata (one of the titles of the Buddha, meaning 'the Thus-Gone One'), negating that the Hīnayāna is definitely not the Mahāyāna. These ten meanings have never been seen in the Hīnayāna; explaining any one meaning is only seen in the Mahāyāna. Furthermore, these ten meanings can lead to unsurpassed Bodhi, accomplishing accordance without contradiction.
The Explanation says: Three meanings prove that these ten meanings can lead to unsurpassed Bodhi, because they are the cause of unsurpassed Bodhi. As for accomplishment, if based on the sacred teachings and correct reasoning, carefully considering these ten meanings, they can be accomplished and cannot be destroyed, just like having already seen the path taught by the guide.
。隨順者若人觀行在修位中。此十義隨順修觀而住。譬如導師所說道隨順而住。不相違者於十地中無障因。譬如導師所說道中無劫盜虎狼等障。復有地地中生死涅槃不相妨礙。是故十義能引無上菩提。
論曰。為諸眾生得一切智智。
釋曰。由此十義具足三德。謂無等境無等行無等果。若人聞思修此。必得無上菩提故。言為諸眾生得一切智智。
論曰。而說偈言。
應知依及相 入因果修異 三學及果滅 智無上乘攝 十義余處無 見此菩提因 故大乘佛言 由說十義勝
十義次第章第二
論曰。云何十義如此次第說。菩薩初學應先觀諸法如實因緣。由此觀故於十二緣生應生聰慧。次後于緣生法應了別其體相。由智慧離增益損減二邊過失。如此正修應通達所緣如實諸相。次後從諸障應解脫。次心已通達應知實相。是先所行六波羅蜜。應更成就令清凈無復退失。由依意內清凈故。次內清凈所攝諸波羅蜜。依十地差別應修隨一三阿僧祇劫。次菩薩三學應令圓滿。圓滿已是學果涅槃及無上菩提。次後應得修。十義次第如此。此次第說中一切大乘皆得圓滿。
釋曰。此十義境界有次第。正行有次第。果有次第。由觀此次第故。立十義次第。複次若人已了別諸法因。于
【現代漢語翻譯】 現代漢語譯本：隨順是指修行者在修習階段，這十種意義順應修觀而安住。譬如導師所說的道路，順應而安住。不相違背是指在十地中沒有障礙的原因。譬如導師所說的道路中沒有劫匪、虎狼等障礙。又有地與地之間，生死與涅槃互不妨礙。因此，這十種意義能夠引導證得無上菩提。
論曰：爲了使一切眾生獲得一切智智（對一切事物如實了知的智慧）。
釋曰：由於這十種意義具足三種功德，即無等境（沒有可以比擬的境界），無等行（沒有可以比擬的修行），無等果（沒有可以比擬的果報）。如果有人聽聞、思考、修習這些，必定能夠獲得無上菩提，所以說爲了使一切眾生獲得一切智智。
論曰：因此說了偈頌：
應知依及相，入因果修異，三學及果滅，智無上乘攝，十義余處無，見此菩提因，故大乘佛言，由說十義勝。
十義次第章第二
論曰：為什麼這十種意義要如此按順序排列呢？菩薩初學時，應該先觀察諸法如實的因緣。由於這種觀察，對於十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）應該生起聰慧。其次，對於緣起之法，應該了別它的體相。由於智慧，能夠遠離增益（增加不存在的）和損減（減少存在的）兩種邊見過失。如此正確地修習，應該通達所緣的如實諸相。其次，應該從各種障礙中解脫。其次，心已經通達之後，應該了知實相。先前所修行的六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），應該更加成就，使之清凈，不再退失。由於依靠意念的內在清凈，其次，內在清凈所攝的各種波羅蜜，依靠十地的差別，應該修習隨一的三阿僧祇劫（極長的時間單位）。其次，菩薩的三學（戒、定、慧）應該使之圓滿。圓滿之後，就是學習的果報——涅槃以及無上菩提。其次，應該獲得修習。十種意義的次第就是這樣。此次第的說法中，一切大乘法都能夠得到圓滿。
釋曰：這十種意義的境界有次第，正行有次第，果報有次第。由於觀察此次第的緣故，立為十義次第。再次，如果有人已經了別諸法的因，那麼對於
【English Translation】 English version: 'Following' refers to when a practitioner is in the stage of cultivation, these ten meanings accord with and abide in meditative observation. It is like the path spoken of by a guide, abiding in accordance. 'Non-contradiction' means that there are no causes of obstruction in the ten grounds (ten stages of Bodhisattva development). It is like the path spoken of by a guide, where there are no obstacles such as robbers, tigers, or wolves. Furthermore, between each ground, birth and death do not hinder Nirvana. Therefore, these ten meanings can lead to the attainment of unsurpassed Bodhi (enlightenment).
Treatise says: For all sentient beings to attain Sarvajna-jnana (the wisdom of knowing all things as they truly are).
Explanation says: Because these ten meanings are complete with three virtues, namely, unequaled realm, unequaled practice, and unequaled result. If someone hears, thinks about, and cultivates these, they will surely attain unsurpassed Bodhi, hence it is said, 'For all sentient beings to attain Sarvajna-jnana.'
Treatise says: Therefore, a verse is spoken:
'One should know the basis and characteristics, entry, cause, result, differences in cultivation, the three learnings and the cessation of result, wisdom is encompassed by the unsurpassed vehicle, these ten meanings are not found elsewhere, seeing this is the cause of Bodhi, therefore the Buddha of the Great Vehicle said, the superiority comes from speaking of these ten meanings.'
Chapter Two on the Order of the Ten Meanings
Treatise says: Why are these ten meanings spoken in this order? A Bodhisattva in the initial stage of learning should first observe the true causes and conditions of all dharmas (phenomena). Because of this observation, one should generate intelligence regarding the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, the six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death). Next, regarding the dharmas arising from conditions, one should discern their essence and characteristics. Through wisdom, one can avoid the faults of the two extremes of addition (adding what does not exist) and subtraction (subtracting what does exist). By cultivating correctly in this way, one should penetrate the true characteristics of the objects of perception. Next, one should be liberated from all obstacles. Next, after the mind has penetrated, one should know the true nature. The six Paramitas (perfections) that were practiced earlier (generosity, morality, patience, diligence, concentration, wisdom) should be further accomplished, making them pure and without regression. Because of relying on the inner purity of the mind, next, the various Paramitas encompassed by inner purity, relying on the differences of the ten grounds, should be cultivated for any one of the three Asankhyeya Kalpas (immeasurably long periods of time). Next, the three learnings of the Bodhisattva (discipline, concentration, wisdom) should be made complete. After completion, it is the result of learning—Nirvana and unsurpassed Bodhi. Next, one should attain cultivation. The order of the ten meanings is like this. In this explanation of the order, all of the Great Vehicle can be perfected.
Explanation says: The realms of these ten meanings have an order, the correct practices have an order, and the results have an order. Because of observing this order, the order of the ten meanings is established. Furthermore, if someone has already discerned the causes of all dharmas, then regarding
十二緣生則得聰慧。何以故。由果從因生。不從自在天等不平等因生。亦不無因生。是故立因果二智。次是法從因生菩薩應識其相。何者為相。分別性實無有體。執言是有名為增益。實有真實性。執言是無名為損減。增無損有是名二邊。聰慧能離此二邊。次所執唯有識。由此智故是相應可通達。由此通達無復障礙。次隨順入唯識。世間六波羅蜜依俗諦。得依真諦清凈意所攝。出世六波羅蜜亦應學。次於十地中隨差別應修習。各三阿僧祇劫。不同聲聞修得。何以故。聲聞於三生中下對治種。成熟對治道。對治道成熟故。于第三生中。解脫三界得阿羅漢果。次此差別修中。戒等三學應令圓滿。次三學果涅槃煩惱障智障等滅。無上菩提及三身此等應覺故。說如此次第。若立大乘不出此法。何以故。若欲釋緣生義即入阿黎耶識中。若欲釋法相即入三性攝。若欲釋得即入唯識中。若欲釋因果即入唯識觀處。若欲釋地即入因果處。若欲釋三學即入十地處。若欲釋滅即入三學處。若欲釋無上菩提及三身。即入無住處涅槃攝。若說佛體及因果其數如此。故說次第復有別釋。此十義能引無上菩提。生無虛無分別智故名成就。與四道理及三量不相違故名隨順。非先隨順后相違。如偈言。
能持愛及悲 隨順於善故 非黑白我見
【現代漢語翻譯】 現代漢語譯本： 通達十二緣起能獲得聰慧。為什麼呢？因為果是從因產生的，不是從自在天（Ishvara，印度教神祇，被認為是宇宙的創造者和統治者）等不平等因產生的，也不是無因而生的。因此，建立因果二智。其次，法是從因產生的，菩薩應當認識它的相。什麼是它的相呢？分別性的實性是沒有本體的，執著言說是有的，這叫做增益。實際上沒有真實性，執著言說是沒有的，這叫做損減。增加沒有的，減少有的，這叫做二邊。聰慧能夠遠離這二邊。其次，所執著的只有識。因為有這種智慧，所以是相應的，可以通達。因為通達了，就沒有障礙了。其次，隨順進入唯識。世間的六波羅蜜（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）依靠俗諦（conventional truth），得到依靠真諦（ultimate truth）的清凈意所攝持。出世間的六波羅蜜也應當學習。其次，在十地（Ten Bhumis，菩薩修行的十個階段）中，隨著差別應當修習，各自經歷三個阿僧祇劫（asamkhya kalpas，極長的時間單位）。這和聲聞（Shravaka，聽聞佛法而證悟的修行者）修得不同。為什麼呢？聲聞在三生中，下對治種，成熟對治道。對治道成熟的緣故，在第三生中，解脫三界（Three Realms，欲界、色界、無色界），得到阿羅漢（Arhat，已證得涅槃的修行者）果。其次，在這種差別修習中，戒（morality）、定（concentration）、慧（wisdom）三學應當令其圓滿。其次，三學的果，涅槃（Nirvana，解脫輪迴的狀態），煩惱障（klesha-avarana，由煩惱引起的障礙）、智障（jnana-avarana，由知見引起的障礙）等滅除，無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）以及三身（Trikaya，法身、報身、應身）這些都應當覺悟，所以說這樣的次第。如果建立大乘（Mahayana，大乘佛教），不會超出此法。為什麼呢？如果想要解釋緣起（dependent origination）的意義，就進入阿黎耶識（Alaya-vijnana，藏識）中。如果想要解釋法相（dharma characteristics），就進入三自性（Three Natures，遍計所執性、依他起性、圓成實性）所攝。如果想要解釋獲得，就進入唯識中。如果想要解釋因果，就進入唯識觀處。如果想要解釋地，就進入因果處。如果想要解釋三學，就進入十地處。如果想要解釋滅，就進入三學處。如果想要解釋無上菩提以及三身，就進入無住涅槃（non-abiding Nirvana）所攝。如果說佛體以及因果，其數量是如此。所以說次第還有別的解釋。這十義能夠引導無上菩提，產生無虛妄分別的智慧，所以叫做成就。與四道理（Four kinds of reasoning）以及三量（Three kinds of valid cognition）不相違背，所以叫做隨順。不是先隨順而後相違背。如偈頌所說： 能持愛及悲，隨順於善故，非黑白我見。
【English Translation】 English version: Gaining intelligence comes from understanding the twelve links of dependent origination. Why? Because the result arises from a cause, not from an unequal cause such as Ishvara (自在天, a Hindu deity considered the creator and ruler of the universe), nor does it arise without a cause. Therefore, the two wisdoms of cause and effect are established. Next, since phenomena arise from causes, Bodhisattvas should recognize their characteristics. What are these characteristics? The inherent nature of discrimination is without substance. Grasping at words and claiming existence is called 'augmentation'. In reality, there is no true existence, yet grasping at words and claiming non-existence is called 'subtraction'. Augmenting non-existence and subtracting existence are called the 'two extremes'. Intelligence can distance itself from these two extremes. Next, what is grasped is only consciousness. Because of this wisdom, it is in accordance and can be penetrated. Because of this penetration, there are no more obstacles. Next, one enters into the Mind-Only (Vijnanavada) in accordance. The worldly Six Perfections (六波羅蜜, dana, shila, kshanti, virya, dhyana, prajna) rely on conventional truth (俗諦) and are encompassed by the pure intention that relies on ultimate truth (真諦). The supramundane Six Perfections should also be studied. Next, within the Ten Bhumis (十地, the ten stages of a Bodhisattva's path), one should cultivate according to the differences, each for three asamkhya kalpas (阿僧祇劫, extremely long periods of time). This is different from what is attained by Shravakas (聲聞, hearers of the Dharma who attain enlightenment). Why? Shravakas, in three lifetimes, plant the seeds of inferior antidotes and mature the path of antidotes. Because the path of antidotes matures, in the third lifetime, they are liberated from the Three Realms (三界, desire realm, form realm, formless realm) and attain the fruit of Arhat (阿羅漢, a liberated being). Next, within this differentiated cultivation, the three trainings of morality (戒), concentration (定), and wisdom (慧) should be perfected. Next, the fruit of the three trainings is Nirvana (涅槃, the state of liberation), the cessation of afflictive obscurations (klesha-avarana, 煩惱障) and cognitive obscurations (jnana-avarana, 智障), and one should awaken to unsurpassed complete enlightenment (Anuttara-samyak-sambodhi, 無上菩提) and the Three Bodies (Trikaya, 三身, Dharmakaya, Sambhogakaya, Nirmanakaya). Therefore, this order is explained. If one establishes the Mahayana (大乘, the Great Vehicle), it will not go beyond this Dharma. Why? If one wants to explain the meaning of dependent origination (緣起), one enters into the Alaya-vijnana (阿黎耶識, storehouse consciousness). If one wants to explain the characteristics of phenomena (法相), one enters into the Three Natures (Three Natures, 三自性, parikalpita, paratantra, parinispanna). If one wants to explain attainment, one enters into Mind-Only. If one wants to explain cause and effect, one enters into the place of Mind-Only contemplation. If one wants to explain the Bhumis, one enters into the place of cause and effect. If one wants to explain the three trainings, one enters into the place of the Ten Bhumis. If one wants to explain cessation, one enters into the place of the three trainings. If one wants to explain unsurpassed complete enlightenment and the Three Bodies, one enters into what is encompassed by non-abiding Nirvana (無住涅槃). If one speaks of the Buddha's body and cause and effect, their number is like this. Therefore, the order is explained, and there is another explanation. These ten meanings can lead to unsurpassed complete enlightenment, producing wisdom without false discriminations, therefore it is called 'accomplishment'. It does not contradict the Four Kinds of Reasoning (四道理) and the Three Kinds of Valid Cognition (三量), therefore it is called 'accordance'. It is not first in accordance and then contradictory. As the verse says: Able to uphold love and compassion, in accordance with goodness, not black and white views of self.
有益亦有損
故名不相違。能生一切智智者。於一切法無間如理如量智生故。復有別解以後釋前。
眾名章第三
論曰。此初說應知依止。立名阿黎耶識。世尊於何處說此識。及說此識名阿黎耶。如佛世尊阿毗達磨略本偈中說。
此界無始時 一切法依止 若有諸道有 及有得涅槃
釋曰。今欲引阿含證阿黎耶識體及名阿含。謂大乘阿毗達磨。此中佛世尊說偈。此即此阿黎耶識界。以解為性。此界有五義。一體類義。一切眾生不出此體類。由此體類眾生不異。二因義。一切聖人法四念處等。緣此界生故。三生義。一切聖人所得法身。由信樂此界法門故得成就。四真實義在世間不破。出世間亦不盡。五藏義。若應此法自性善故成內。若外此法雖復相應。則成㲉故約此界。佛世尊說比丘。眾生初際不可了達。無明為蓋貪愛所縛。或流或接。有時泥黎耶。有時畜生。有時鬼道。有時阿修羅道。有時人道。有時天道。比丘。汝等如此長時受苦。增益貪愛恒受血滴。由此證故知無始時。如經言。世尊此識界是依是持是處恒相應及不相離不捨智。無為恒伽沙等數諸佛功德。世尊非相應相離舍智。有為諸法是依是持是處故。言一切法依止。如經言。世尊若如來藏有由不了故。可言生死是有故。言
【現代漢語翻譯】 現代漢語譯本 有益亦有損
因此說名稱不相違背。因為阿黎耶識能夠產生一切智智（sarvajñajñāna，指佛陀的智慧），對於一切法能夠無間斷地、如實如量地生起智慧。另外，還可以用不同的解釋來補充前面的說法。
眾名章 第三
論曰：最初說明應該知道依靠什麼來建立阿黎耶識（ālayavijñāna，又稱藏識）的名稱。世尊在何處說了這個識，以及說這個識名為阿黎耶呢？就像佛世尊在《阿毗達磨略本偈》中說的那樣：
『此界無始時，一切法依止，若有諸道有，及有得涅槃。』
釋曰：現在想要引用阿含經來證明阿黎耶識的本體以及名稱。阿含經，也就是大乘的阿毗達磨。其中佛世尊說了這首偈。這裡所說的『此』，就是指阿黎耶識界。以瞭解為它的性質。這個『界』有五種含義：一是體類義，一切眾生都離不開這個體類，因為在這個體類中，眾生沒有差別。二是因義，一切聖人的法，比如四念處（catuḥsmṛtyupasthāna），都是緣于這個界而產生的。三是生義，一切聖人所得到的法身（dharmakāya），都是因為信樂這個界的法門而成就的。四是真實義，在世間不會被破壞，在出世間也不會窮盡。五是藏義，如果這個法的自性是善的，那麼它就成為內在的；如果外于這個法，即使相應，也會成為粗糙的。因此，關於這個『界』，佛世尊對比丘們說，眾生的初始是無法瞭解的，被無明（avidyā）所覆蓋，被貪愛（tṛṣṇā）所束縛，或者流轉，或者相接，有時在泥黎耶（naraka，地獄），有時在畜生（tiryagyoni），有時在鬼道（preta），有時在阿修羅道（asura），有時在人道（manuṣya），有時在天道（deva）。比丘們，你們如此長久地受苦，增長貪愛，恒常地承受血滴。由此證明可知，無始時就存在。如經中所說：『世尊，這個識界是依靠，是支援，是處所，恒常相應，並且不相離，不捨棄智慧。』無為法（asaṃskṛta）如同恒河沙一樣多的諸佛功德。世尊，非相應、相離、捨棄智慧。有為法（saṃskṛta）是依靠，是支援，是處所。』所以說『一切法依止』。如經中所說：『世尊，如果如來藏（tathāgatagarbha）的存在是因為不瞭解的緣故，那麼就可以說生死是存在的。』所以說
【English Translation】 English version Beneficial and Harmful
Therefore, the name is not contradictory. It can generate all-knowing wisdom (sarvajñajñāna, referring to the wisdom of the Buddha) because wisdom arises uninterruptedly, truthfully, and quantitatively regarding all dharmas. Furthermore, there is a separate explanation to supplement the previous statement.
Chapter Three: Names of the Multitude
Treatise: Initially, it is stated that one should know what to rely on to establish the name Ālayavijñāna (also known as the storehouse consciousness). Where did the World Honored One speak of this consciousness, and say that this consciousness is named Ālayavijñāna? It is as the Buddha, the World Honored One, said in the verses of the Abhidharma-samuccaya:
'This realm, without beginning, is the reliance of all dharmas; if there are those in various paths, and those who attain Nirvana.'
Explanation: Now, I want to cite the Agama Sutras to prove the substance and name of Ālayavijñāna. The Agama Sutras are the Mahayana Abhidharma. In it, the Buddha, the World Honored One, spoke this verse. The 'this' here refers to the Ālayavijñāna realm. Its nature is understanding. This 'realm' has five meanings: First, the meaning of a class of entities; all sentient beings cannot be separated from this class of entities, because within this class of entities, sentient beings are not different. Second, the meaning of cause; all the dharmas of the saints, such as the Four Foundations of Mindfulness (catuḥsmṛtyupasthāna), arise from this realm. Third, the meaning of generation; the Dharmakaya (dharmakāya) attained by all saints is accomplished by believing in and delighting in the Dharma gate of this realm. Fourth, the meaning of truth; it is not destroyed in the world, nor is it exhausted in transcendence. Fifth, the meaning of storage; if the nature of this Dharma is good, then it becomes internal; if it is external to this Dharma, even if it is corresponding, it will become coarse. Therefore, regarding this 'realm,' the Buddha, the World Honored One, said to the monks, the beginning of sentient beings cannot be understood, covered by ignorance (avidyā), bound by craving (tṛṣṇā), either flowing or connecting, sometimes in Naraka (naraka, hell), sometimes in Tiryagyoni (animal realm), sometimes in Preta (hungry ghost realm), sometimes in Asura (asura realm), sometimes in Manusya (human realm), sometimes in Deva (deva realm). Monks, you have suffered for so long, increasing craving, constantly enduring drops of blood. From this proof, it is known that it exists without beginning. As the sutra says: 'World Honored One, this realm of consciousness is reliance, is support, is place, constantly corresponding, and not separated, not abandoning wisdom.' Unconditioned dharmas (asaṃskṛta) are like the merits of Buddhas as numerous as the sands of the Ganges. World Honored One, non-corresponding, separated, abandoning wisdom. Conditioned dharmas (saṃskṛta) are reliance, are support, are place.' Therefore, it is said 'the reliance of all dharmas.' As the sutra says: 'World Honored One, if the existence of the Tathagatagarbha (tathāgatagarbha) is because of not understanding, then it can be said that samsara exists.' Therefore, it is said
若有諸道有。如經言。世尊若如來藏非有。于苦無厭惡。于涅槃無慾樂愿故言及有得涅槃。複次此界無始時者。即是顯因。若不立因可言有始一切法依止者。由此識為一切法因故。說一切法依止。若有諸道有及有得涅槃者。此一切法依止。若有是道則有果報。亦有由此果報眾生受生。易可令解邪正兩說分別有異。後後能得上品正行應得勝德。由煩惱依止故生極重煩惱及常起煩惱。是果報等四種差別名依止勝。能翻此四種名依止下劣。生死中不但道等非有。涅槃義亦非有。何以故。若有煩惱則有解脫。應知依止中復有阿含。能證阿黎耶識名。
論曰。阿毗達磨中復說偈言。
諸法依藏住 一切種子識 故名阿黎耶 我為勝人說
釋曰。諸法依藏住者。第二句釋第一句。謂一切種子識。由煩惱業故變。阿黎耶識相續。前果報后成因。故名阿黎耶者。顯義證名以名目識。我為勝人說者。勝人謂諸菩薩。是菩薩境界依止及能障菩薩道故。為菩薩說。
論曰。此阿含兩偈證識體及名。云何佛說此識名阿黎耶。
釋曰。此語欲顯立名之因。
論曰。一切有生不凈品法。于中隱藏為果故。
釋曰。一切謂三世。三世中取正生能生不凈品法。謂翻五種凈品名不凈品。
論曰。此
【現代漢語翻譯】 現代漢語譯本： 若有諸道（各種道路）存在。如經文所說：『世尊，如果如來藏（Tathagatagarbha，如來法身）不存在，那麼對於苦就沒有厭惡，對於涅槃（Nirvana，解脫）就沒有欲樂和願望。』所以說及有獲得涅槃的可能性。再者，這個世界的無始之時，就是顯現因。如果不建立因，就可以說有起始，一切法（Dharma，宇宙間一切事物和現象）都依止於它。由此可知，識（consciousness，意識）是一切法的因，所以說一切法都依止於它。若有諸道存在，以及有獲得涅槃的可能性，那麼這一切法都依止於此。若有道，則有果報（karma result，業力結果）。也有由此果報，眾生（sentient beings，有情眾生）受生。這樣就容易理解邪正兩種說法的分別差異。後來的修行者能夠獲得上品正行，應該得到殊勝的功德。由於煩惱（kleshas，精神上的痛苦）的依止，所以產生極重的煩惱以及常起的煩惱。這果報等四種差別，名為依止勝。能夠翻轉這四種差別，就名為依止下劣。在生死（samsara，輪迴）中，不但道等不存在，涅槃的意義也不存在。為什麼呢？如果有煩惱，那麼就有解脫。應該知道，依止中還有阿含（Agama，佛經）能夠證明阿黎耶識（Alaya-vijñana，藏識）的存在。
論曰：阿毗達磨（Abhidharma，論藏）中又說偈頌：
『諸法依藏住，一切種子識，故名阿黎耶，我為勝人說。』
釋曰：『諸法依藏住』，第二句解釋第一句。所謂一切種子識，由於煩惱業而變現。阿黎耶識相續不斷，前果報后成因。『故名阿黎耶』，顯明意義，證明名稱，以名稱來標示識。『我為勝人說』，勝人是指諸菩薩（Bodhisattvas，追求覺悟的修行者）。因為阿黎耶識是菩薩境界的依止，並且能夠障礙菩薩道，所以為菩薩宣說。
論曰：這段阿含經的兩句偈頌證明了識的本體和名稱。為什麼佛說這個識名為阿黎耶呢？
釋曰：這句話想要顯明建立名稱的原因。
論曰：一切有生起的不凈品法，都在其中隱藏作為結果。
釋曰：一切是指三世（過去、現在、未來）。三世中取正生能生不凈品法，所謂翻轉五種清凈品，就名為不凈品。
論曰：此
【English Translation】 English version: If there are various paths (various ways). As the sutra says: 'World-Honored One, if the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One) does not exist, then there would be no aversion to suffering, and no desire or longing for Nirvana (Nirvana, liberation).' Therefore, it is said that there is the possibility of attaining Nirvana. Furthermore, the beginningless time of this world is the manifesting cause. If a cause is not established, it can be said that there is a beginning, and all Dharmas (Dharma, universal laws and phenomena) rely on it. From this, it is known that consciousness (consciousness, awareness) is the cause of all Dharmas, so it is said that all Dharmas rely on it. If there are various paths, and there is the possibility of attaining Nirvana, then all these Dharmas rely on this. If there is a path, then there is karmic result (karma result, the result of actions). There are also sentient beings (sentient beings, beings with consciousness) who are born from this karmic result. It is easy to understand the differences between the right and wrong teachings. Later practitioners who can attain superior right practice should attain supreme merit. Because of the reliance on afflictions (kleshas, mental sufferings), extremely heavy afflictions and constantly arising afflictions are produced. These four kinds of differences, such as karmic results, are called superior reliance. Being able to reverse these four kinds of differences is called inferior reliance. In samsara (samsara, cycle of rebirth), not only do paths and the like not exist, but the meaning of Nirvana also does not exist. Why? If there are afflictions, then there is liberation. It should be known that there are also Agamas (Agama, Buddhist scriptures) in reliance that can prove the existence of the Alaya-vijñana (Alaya-vijñana, storehouse consciousness).
Treatise says: The Abhidharma (Abhidharma, collection of treatises) also says in a verse:
'All Dharmas abide in the storehouse, the consciousness of all seeds, therefore it is called Alaya, I speak for the superior people.'
Explanation says: 'All Dharmas abide in the storehouse,' the second sentence explains the first sentence. The so-called consciousness of all seeds is transformed by afflictions and karma. The Alaya-vijñana continues uninterrupted, the former karmic result becomes the later cause. 'Therefore it is called Alaya,' manifesting the meaning, proving the name, using the name to label the consciousness. 'I speak for the superior people,' the superior people refer to the Bodhisattvas (Bodhisattvas, beings seeking enlightenment). Because the Alaya-vijñana is the reliance of the Bodhisattva's realm and can obstruct the Bodhisattva path, it is spoken for the Bodhisattvas.
Treatise says: These two verses from the Agama prove the substance and name of consciousness. Why did the Buddha say that this consciousness is called Alaya?
Explanation says: This statement wants to reveal the reason for establishing the name.
Treatise says: All impure Dharmas that arise are hidden within it as a result.
Explanation says: All refers to the three times (past, present, future). Among the three times, take the impure Dharmas that are rightly born and can be born. The so-called reversing of the five pure qualities is called impure qualities.
Treatise says: This
識于諸法中隱藏為因故。
釋曰。諸法謂阿黎耶識果。即不凈品等。阿黎耶識藏住此果中為因。
論曰。複次諸眾生。藏此識中。由取我相故。是故名阿黎耶識。
釋曰。藏者以執義。約阿陀那識及意識。說眾生名。何以故。一切眾生無無我執。我執若起。緣何境緣本識起。微細一類相續不斷故。
論曰。阿含云如解節經所說偈。
執持識深細 法種子恒流 于凡我不說 彼勿執為我
釋曰。前引阿毗達磨偈為證。此中更引經偈為證。阿毗達磨以理為勝。經以教為勝。教必有理理必順教。此二名證。若離此二證立義不成。此證從解節經出。佛告廣慧菩薩。廣慧。於六道生死。是諸眾生隨在眾生聚。或受卵生胎生濕生化生。此中得身及成就。初受生時一切種識先熟合大長圓。依二種取。謂有依色根。及相名分別言說習氣。若有色界中有二種取。若無色界無二種取。廣慧。此識或說名阿陀那。何以故。由此本識能執持身。或說名阿黎耶識。何以故。此本識于身常藏隱同成壞故。或說名質多。何以故。此識色聲香味觸等諸塵所生長故。廣慧。依緣此本識。是識聚得生。謂眼識乃至意識。依有識眼根緣外色塵。眼識得生。與眼識同一時共境。有分別意識起。若一眼識生。是時一分別
【現代漢語翻譯】 現代漢語譯本 『識』在諸法中隱藏，是（阿黎耶識）作為因的緣故。
解釋：諸法指的是阿黎耶識的果報，即不凈之品等等。阿黎耶識藏於這些果報之中，作為生起諸法的因。
論曰：再次說明，一切眾生，都藏於此識中，由於執取『我相』的緣故，所以名為阿黎耶識（Ālayavijñāna）。（阿賴耶識，又稱藏識，含藏一切事物種子之處）
解釋：『藏』在這裡是執取的意思。這裡是就阿陀那識（Ādānavijñāna，執持識）和意識而言，說其為眾生之名。為什麼這樣說呢？因為一切眾生沒有不執著于『我』的。如果『我執』生起，是緣于什麼境界而生起呢？是緣于本識而生起。因為本識微細、同類相續不斷。
論曰：《阿含經》中，如《解節經》所說的偈頌：
執持識深細，法種子恒流； 于凡我不說，彼勿執為我。
解釋：前面引用《阿毗達磨》（Abhidharma，論藏）的偈頌作為證據，這裡更引用經中的偈頌作為證據。《阿毗達磨》以理為勝，經以教為勝。教義必然合乎道理，道理必然順應教義。這兩者都是有力的證據。如果離開了這兩方面的證據，所立的義理就不能成立。這個證據出自《解節經》。佛告訴廣慧菩薩：廣慧，在六道生死輪迴中，這些眾生隨其所處的眾生類別，或者受卵生、胎生、濕生、化生。在此之中得到身體併成就。最初受生時，一切種識首先成熟，結合成一個大的、長的、圓滿的整體，依靠兩種執取。這兩種執取是指有依色根，以及相名分別言說習氣。如果有中有二種取。若無無二種取。廣慧，這個識有時被稱為阿陀那識。為什麼呢？因為這個本識能夠執持身體。有時被稱為阿黎耶識。為什麼呢？因為這個本識對於身體，常常藏隱，共同成就和壞滅。有時被稱為質多（Citta，心）。為什麼呢？因為這個識是色、聲、香、味、觸等諸塵所生長的。廣慧，依靠緣于這個本識，這些識聚才能生起，即眼識乃至意識。依靠有識的眼根，緣于外在的色塵，眼識才能生起。與眼識同一時間、共同境界，有分別意識生起。如果一個眼識生起，這時就有一個分別意識。
【English Translation】 English version 『Vijñāna』 (consciousness) is hidden within all dharmas (phenomena) as the cause.
Explanation: 『Dharmas』 refers to the results of Ālayavijñāna (storehouse consciousness), such as impure qualities, etc. Ālayavijñāna is stored within these results as the cause for the arising of all dharmas.
Treatise: Furthermore, all sentient beings are stored within this consciousness because of their attachment to the 『self』 (ātman). Therefore, it is called Ālayavijñāna (storehouse consciousness).
Explanation: 『Stored』 here means 『to grasp』 or 『to hold』. This refers to Ādānavijñāna (grasping consciousness) and the mind consciousness, which are referred to as the names of sentient beings. Why is this so? Because all sentient beings have an attachment to 『self』. If 『self-attachment』 arises, what realm does it arise from? It arises from the fundamental consciousness (mūlavijñāna). Because this fundamental consciousness is subtle, of the same kind, continuous, and uninterrupted.
Treatise: The Āgama Sutra says, as in the Ghaṭasūtra (Saṃdhinirmocana Sūtra) verse:
The grasping consciousness is deep and subtle, The seeds of dharma constantly flow; I do not speak of 『self』 to ordinary people, Lest they grasp it as 『self』.
Explanation: Previously, a verse from the Abhidharma (collection of treatises) was cited as evidence. Here, a verse from the sutras is cited as further evidence. The Abhidharma excels in reasoning, while the sutras excel in teaching. Teachings must align with reason, and reason must accord with teachings. These two are strong evidence. If one departs from these two forms of evidence, the established meaning cannot stand. This evidence comes from the Saṃdhinirmocana Sūtra (解節經). The Buddha told Bodhisattva Guanghui (廣慧): Guanghui, in the cycle of birth and death in the six realms, these sentient beings, according to the type of beings they are, may be born from eggs, wombs, moisture, or transformation. Within this, they obtain a body and are accomplished. At the initial moment of birth, all seed consciousnesses first mature, combining into a large, long, and complete whole, relying on two kinds of grasping. These two kinds of grasping refer to having a basis in the sense organs and the habits of conceptualizing names, distinctions, and speech. If there is **intermediate existence, there are two kinds of grasping. If there is no ** there are no two kinds of grasping. Guanghui, this consciousness is sometimes called Ādānavijñāna. Why? Because this fundamental consciousness can grasp and hold the body. Sometimes it is called Ālayavijñāna. Why? Because this fundamental consciousness is always hidden, concealed, and jointly accomplishes and destroys the body. Sometimes it is called Citta (mind). Why? Because this consciousness is grown from the various dusts of form, sound, smell, taste, and touch. Guanghui, relying on and conditioned by this fundamental consciousness, these aggregates of consciousness can arise, namely, eye consciousness and so on, up to mind consciousness. Relying on the eye organ with consciousness, conditioned by external form dust, eye consciousness can arise. At the same time and in the same realm as eye consciousness, discriminating consciousness arises. If one eye consciousness arises, then at that time, there is one discriminating consciousness.
意識生。與眼識共境。此眼識若共二識或三四五共起。是時一有分別意識。與五識共緣境生。如大水流。若有一能起浪因至則一浪起。若二若多能起浪因至則多浪起。是水常流不廢不斷。複次于清凈圓鏡面中。若有一能起影因至則一影起。若二若多能起影因至則多影起。是圓鏡面不轉成影亦無損減。此本識猶如水流及鏡面。依此本識。若有一能起眼識緣至。則一眼識起。乃至若有五能起識因至則五識起。廣慧。如此菩薩依法如智有聰慧。能通達意心識秘密義。諸佛如來如理如量。由如此義。不記說諸菩薩能通達意識心秘密義。廣慧。諸菩薩由如實不見本識。及阿陀那識等。于內于外。不見藏住不見生及長等。不見識眼色及眼識。不見耳聲及耳識。乃至不見身觸及身識。廣慧。諸菩薩依法如智有聰慧。能通達意心識秘密義。諸佛如來如理如量。由如此義。記說諸菩薩能通達意識心秘密義。複次引偈重釋經所說義。執持識深細者。云何此識或說為阿陀那識。能執持一切有色諸根。謂能報持有依五根及相等習氣故。此識亦名阿陀那。深細者難滅難解故。法種子恒流者。一切不凈品法能生熏習所依住。如水流唸唸生滅相續不斷。于凡我不說者。諸凡夫人無甚深行。不求一切智。根鈍故不為凡夫及二乘說。彼勿執為我者一相起相
【現代漢語翻譯】 現代漢語譯本 意識生起，與眼識共同緣取外境。如果這個眼識與兩個、三個、四個或五個識共同生起，這時就有一個具有分別作用的意識，與這五個識共同緣取外境而生起，就像巨大的水流一樣。如果有一個能夠引起波浪的因素到來，就生起一個波浪；如果有兩個或多個能夠引起波浪的因素到來，就生起多個波浪。而這水流始終流動，不會停止也不會斷絕。 再比如，在清凈圓滿的鏡面上，如果有一個能夠引起影像的因素到來，就生起一個影像；如果有兩個或多個能夠引起影像的因素到來，就生起多個影像。而這圓鏡的鏡面不會因此轉變成影像，也不會因此有所損減。這本識就像水流和鏡面一樣。依靠這個本識，如果有一個能夠引起眼識的因緣到來，就生起一個眼識；乃至如果有五個能夠引起識的因緣到來，就生起五個識。 廣慧（菩薩名）。像這樣，菩薩依據佛法，憑藉智慧，具有聰敏的智慧，能夠通達意、心、識的秘密含義。諸佛如來依據真理和衡量，因為這個緣故，不記載和宣說諸菩薩能夠通達意識心的秘密含義。廣慧，諸菩薩因為如實地沒有見到本識以及阿陀那識（執持識）等等，在內在外，沒有見到藏匿和停住，沒有見到生起和增長等等，沒有見到識、眼、色以及眼識，沒有見到耳、聲以及耳識，乃至沒有見到身、觸以及身識。 廣慧，諸菩薩依據佛法，憑藉智慧，具有聰敏的智慧，能夠通達意、心、識的秘密含義。諸佛如來依據真理和衡量，因為這個緣故，記載和宣說諸菩薩能夠通達意識心的秘密含義。再次引用偈頌，重新解釋經文所說的含義：『執持識深細者』，這個識或者被說為阿陀那識（執持識），如何執持一切有色的諸根呢？就是能夠報持、持有依附的五根以及相應的習氣。這個識也叫做阿陀那（執持），因為它深奧細微，難以消滅，難以理解。『法種子恒流者』，一切不凈品類的法，能夠生起熏習所依止的處所，就像水流一樣，唸唸生滅，相續不斷。『于凡我不說者』，對於那些凡夫俗子，因為他們沒有甚深的修行，不追求一切智慧，根器遲鈍，所以不為凡夫和二乘之人宣說。『彼勿執為我者』，不要讓他們執著于『我』，產生單一的『我』的表相。
【English Translation】 English version Consciousness arises, co-perceiving the external environment with eye-consciousness. If this eye-consciousness arises together with two, three, four, or five consciousnesses, then there is a discriminating consciousness that arises together with these five consciousnesses, co-perceiving the environment, just like a great flowing river. If one cause capable of generating a wave arrives, one wave arises; if two or more causes capable of generating waves arrive, multiple waves arise. And this river always flows, never ceasing or being cut off. Furthermore, in a clear and perfect mirror surface, if one cause capable of generating an image arrives, one image arises; if two or more causes capable of generating images arrive, multiple images arise. And this mirror surface does not transform into the images, nor is it diminished in any way. This fundamental consciousness (本識, běnshí) is like the flowing river and the mirror surface. Relying on this fundamental consciousness, if one condition capable of generating eye-consciousness arrives, one eye-consciousness arises; and if five conditions capable of generating consciousnesses arrive, five consciousnesses arise. Guanghui (廣慧, Guǎnghuì, name of a Bodhisattva), in this way, Bodhisattvas, relying on the Dharma, with wisdom, possess intelligent wisdom, and are able to understand the secret meanings of mind (意, yì), heart (心, xīn), and consciousness (識, shí). The Buddhas and Tathagatas, according to truth and measure, for this reason, do not record or proclaim that Bodhisattvas are able to understand the secret meanings of the consciousness-mind. Guanghui, because Bodhisattvas do not truly see the fundamental consciousness (本識, běnshí) and the Adana-consciousness (阿陀那識, Ātuónáshí, grasping consciousness) etc., internally or externally, they do not see concealment and abiding, do not see arising and growth etc., do not see consciousness, eye, form, and eye-consciousness, do not see ear, sound, and ear-consciousness, and do not see body, touch, and body-consciousness. Guanghui, Bodhisattvas, relying on the Dharma, with wisdom, possess intelligent wisdom, and are able to understand the secret meanings of mind, heart, and consciousness. The Buddhas and Tathagatas, according to truth and measure, for this reason, record and proclaim that Bodhisattvas are able to understand the secret meanings of the consciousness-mind. Again, quoting verses, re-explaining the meaning of the sutra: 『The grasping consciousness is subtle and profound,』 how does this consciousness, which is also called the Adana-consciousness (阿陀那識, Ātuónáshí, grasping consciousness), grasp all colored roots? It is able to support and hold the five dependent roots and their corresponding habitual tendencies. This consciousness is also called Adana (阿陀那, Ātuóná, grasping), because it is deep and subtle, difficult to extinguish, and difficult to understand. 『The seeds of Dharma constantly flow,』 all impure categories of Dharma are able to generate the place where熏習 (xūnxí, perfuming) relies, like a flowing river, arising and ceasing moment by moment, continuously without interruption. 『I do not speak to ordinary people,』 for those ordinary people, because they do not have deep practice, do not seek all wisdom, and have dull faculties, therefore it is not spoken to ordinary people and those of the Two Vehicles. 『They should not grasp as self,』 do not let them grasp onto 『self』 and generate a singular appearance of 『self』.
續長。若眾生依經起邪分別。即執此識為我。恐起邪執故我不為說。
論曰。云何此識或說為阿陀那識。
釋曰。前已引正理及正教。證此識名阿梨耶。云何今復說此識名阿陀那。
論曰。能執持一切有色諸根。一切受生取依止故。何以故。有色諸根此識所執持。不壞不失乃至相續後際。又正受生時由能生取陰故。故六道身皆如是取是取事用識所攝持故。說名阿陀那。
釋曰。今立道理為成阿陀那名。道理者能執持一切有色諸根。由此識執持有色五根。不如死人身在黑脹壞等有變異位。若至死位阿梨耶識舍離五根。是時黑脹壞等諸相即起。是故定知。由為此識所執持一期中五根不破壞。一切受生取依止故者。此言重答前問。此識眾生正受生時能生取陰。此取體性識所執持。由此識是正受生識。是故正受生時一切生類皆為此識所攝。一期受身亦為此識所攝。于阿梨耶識中身種子具足故。以是義故阿梨耶識亦名阿陀那。
論曰。或說名心。如佛世尊言心意識。
釋曰。阿梨耶識及意。見此二義不同心義。亦應有異。此三異相云何。
論曰。意有二種。一能與彼生次第緣依故。先滅識為意。又以識生依止為意。
釋曰。若心前滅後生。無間能生後心說此名意。復有意能作
【現代漢語翻譯】 現代漢語譯本：須菩提，如果眾生依據經典產生錯誤的分別，就執著這個識為『我』。因為害怕他們產生錯誤的執著，所以我才沒有直接說明。
論曰：為什麼這個識有時被稱為阿陀那識（執持識）？
釋曰：之前已經引用了正理和正教，證明這個識名為阿梨耶識（阿賴耶識，藏識）。為什麼現在又說這個識名為阿陀那識呢？
論曰：因為它能執持一切有色的諸根，以及一切眾生受生時所取的依止。為什麼這麼說呢？因為有色的諸根由此識所執持，不會損壞或遺失，乃至相續到最後。而且，在正受生時，由於能生取陰，所以六道眾生的身體都是這樣被取，是被取事用的識所攝持的，因此稱為阿陀那識。
釋曰：現在建立道理來成就阿陀那這個名稱。這個道理就是它能執持一切有色的諸根。由於這個識執持有色的五根，所以不像死人那樣，身體會出現黑脹、腐壞等變異。如果到了死亡的時候，阿梨耶識舍離五根，這時黑脹、腐壞等現象就會出現。所以可以確定，正因為這個識的執持，一期生命中五根才不會破壞。『一切受生取依止故』這句話是再次回答前面的問題。這個識在眾生正受生時，能夠生取陰。這個『取』的體性是被識所執持的。因為這個識是正受生的識，所以正受生時，一切眾生都為此識所攝。一期所受的身體也為此識所攝，因為在阿梨耶識中，身體的種子是具足的。因為這個緣故，阿梨耶識也叫做阿陀那識。
論曰：或者說叫做『心』。如佛世尊所說『心、意、識』。
釋曰：阿梨耶識和意，看到這兩種含義不同，心的含義也應該有所不同。這三者的不同之處在哪裡呢？
論曰：意有兩種。一種是能夠作為彼生起次第的緣和依止，先滅的識稱為意。另一種是以識的生起為依止，稱為意。
釋曰：如果心前滅後生，無間斷地能夠生起後面的心，就說這個叫做意。還有一種意能夠作為...
【English Translation】 English version: Furthermore, Subhuti, if sentient beings, relying on the scriptures, give rise to incorrect discriminations, they will cling to this consciousness as 'self'. Fearing that they would develop wrong attachments, I did not explain it directly.
Treatise says: Why is this consciousness sometimes called the Adana-vijnana (grasping consciousness)?
Explanation says: Previously, I have already cited correct reasoning and correct teachings to prove that this consciousness is named Alaya-vijnana (storehouse consciousness). Why is it now said that this consciousness is named Adana-vijnana?
Treatise says: Because it can grasp and maintain all the colored sense organs, and because it is the support that all beings take when being born. Why is this so? Because the colored sense organs are grasped and maintained by this consciousness, not decaying or being lost, even continuing until the end. Moreover, at the time of proper birth, because it can generate the taking of the skandhas (aggregates), the bodies of beings in the six realms are all taken in this way, being grasped and maintained by the consciousness that takes and uses things. Therefore, it is called Adana-vijnana.
Explanation says: Now, let's establish the reason for achieving the name Adana. The reason is that it can grasp and maintain all the colored sense organs. Because this consciousness grasps and maintains the five colored sense organs, they do not undergo changes like the blackening, swelling, and decaying of a dead body. If it reaches the point of death, the Alaya-vijnana abandons the five sense organs, and then the phenomena of blackening, swelling, and decaying arise. Therefore, it can be determined that it is because of the grasping and maintaining of this consciousness that the five sense organs do not decay during a lifetime. 'Because it is the support that all beings take when being born' is a repeated answer to the previous question. This consciousness can generate the taking of the skandhas when sentient beings are properly born. The nature of this 'taking' is grasped and maintained by the consciousness. Because this consciousness is the consciousness of proper birth, all beings are grasped by this consciousness at the time of proper birth. The body received during a lifetime is also grasped by this consciousness, because the seeds of the body are complete in the Alaya-vijnana. For this reason, the Alaya-vijnana is also called Adana-vijnana.
Treatise says: Or it is called 'mind' (citta). As the World Honored One Buddha said, 'mind, thought (manas), and consciousness (vijnana)'.
Explanation says: The Alaya-vijnana and manas, seeing that these two meanings are different, the meaning of citta should also be different. What are the differences between these three?
Treatise says: There are two types of manas. One is that which can be the condition and support for the arising of the subsequent mind in sequence, the consciousness that has ceased first is called manas. The other is that which takes the arising of consciousness as its support, and is called manas.
Explanation says: If a mind ceases and then arises, and can generate the subsequent mind without interruption, it is called manas. There is also a manas that can act as...
正生識依止。與現識不相妨。此二為識生緣故名為意。正生者名識。此即意與識異。
論曰。二有染污意。與四煩惱恒相應。
釋曰。此欲釋阿陀那識。何者四煩惱。
論曰。一身見二我慢三我愛四無明。
釋曰。我見是執我心。隨此心起我慢。我慢者由我執起高心實無我起。我貪說名我愛。此三惑通以無明為因。謂諦實因果心迷不解。名為無明。
論曰。此識是余煩惱識依止。此煩惱識。由第一依止生。由第二染污。
釋曰。此染污識由依止第一識生。由第二識染污。次第已滅說名意。余識欲生能與生依止故。第二識名染污識。煩惱依止故。若人正起善心亦有此識。
論曰。由緣塵及次第能分別故此二名意。
釋曰。以能取塵故名識。能與他生依止故名意。第二識是我相等。或依止能分別故名意。
論曰。云何得知有染污心。
釋曰。以何道理能成立此義。
論曰。若無此心獨行無明。則不可說有。
釋曰。獨行無明其相云何。若人未得對治道。能障實慧惑名獨行無明。此無明於五識非有。何以故。若人在於五識不能為障。何以故。若是對治道生處。則是障處於染污意識此亦非有。何以故。但由此惑心應染污故。與余惑相應共行。獨行
【現代漢語翻譯】 現代漢語譯本 正生之『識』（vijñāna，了別作用）依止於『意』（manas，思維功能），與現行的『識』不互相妨礙。這兩者是『識』產生的因緣，因此稱為『意』。正生之『識』稱為『識』，這就是『意』與『識』的差別。
論曰：第二種『意』是有染污的『意』，與四種煩惱恒常相應。
釋曰：這裡想要解釋的是『阿陀那識』（ālayavijñāna，又稱阿賴耶識，藏識）。哪四種煩惱呢？
論曰：一是『身見』（satkāya-dṛṣṭi，認為五蘊和合的身體是真實的我），二『我慢』（asmimāna，因執著於我而產生的傲慢），三『我愛』（ātma-sneha，對自我的貪愛），四『無明』（avidyā，對真理的迷惑）。
釋曰：『我見』是執著于『我』的心。隨著這種心而生起『我慢』。『我慢』是由執著于『我』而產生的高傲之心，實際上並沒有『我』。『我貪』被稱為『我愛』。這三種迷惑都以『無明』為根本原因。所謂『無明』，就是對於真實的因果關係迷惑不解。
論曰：這個『識』是其他煩惱『識』的依止處。這些煩惱『識』，由第一種『意』依止而生，由第二種『意』染污。
釋曰：這種染污的『識』由依止第一種『識』而生，由第二種『識』染污。次第滅盡后稱為『意』。其餘的『識』想要產生，能夠給予產生的依止處，因此第二種『識』稱為染污『識』，因為是煩惱的依止處。如果有人正在生起善心，也有這種『識』存在。
論曰：由於緣取塵境以及次第能夠分別，因此這兩種『識』稱為『意』。
釋曰：因為能夠取塵境，所以稱為『識』。因為能夠給予其他『識』產生的依止處，所以稱為『意』。第二種『識』是『我』等等的根本。或者依止於能夠分別的作用，所以稱為『意』。
論曰：如何得知有染污心？
釋曰：用什麼道理能夠成立這個意義？
論曰：如果沒有這種心，單獨存在的『無明』，就不可說存在。
釋曰：單獨存在的『無明』，它的相狀是怎樣的？如果人沒有得到對治的方法，能夠障礙真實智慧的迷惑，稱為單獨存在的『無明』。這種『無明』在五『識』中是不存在的。為什麼呢？如果人在五『識』中不能成為障礙。為什麼呢？如果是對治道產生的地方，那麼就是障礙存在於染污意識的地方，這裡也是不存在的。為什麼呢？只是因為這種迷惑，心應該被染污，與其他的迷惑相應共同發生，才是單獨存在的『無明』。
【English Translation】 English version 'Vijñāna' (consciousness, the function of distinguishing) arises dependent on 'manas' (mind, the function of thinking), without obstructing the present consciousness. These two are the causes and conditions for the arising of 'vijñāna', therefore they are called 'manas'. The 'vijñāna' that arises directly is called 'vijñāna'. This is the difference between 'manas' and 'vijñāna'.
Treatise says: The second type of 'manas' is defiled 'manas', which is constantly associated with four afflictions.
Explanation says: Here, the intention is to explain 'Ālayavijñāna' (storehouse consciousness). What are the four afflictions?
Treatise says: First is 'satkāya-dṛṣṭi' (view of self, the view that the body, which is the aggregation of the five skandhas, is the real self), second is 'asmimāna' (conceit, arrogance arising from attachment to self), third is 'ātma-sneha' (self-love, craving for oneself), and fourth is 'avidyā' (ignorance, delusion about the truth).
Explanation says: 'View of self' is the mind that clings to 'self'. 'Conceit' arises following this mind. 'Conceit' is the arrogant mind that arises from clinging to 'self', but in reality, there is no 'self'. 'Self-craving' is called 'self-love'. These three delusions all have 'ignorance' as their root cause. 'Ignorance' refers to being deluded and not understanding the true relationship of cause and effect.
Treatise says: This 'consciousness' is the support for other afflicted 'consciousnesses'. These afflicted 'consciousnesses' arise dependent on the first type of 'manas' and are defiled by the second type of 'manas'.
Explanation says: This defiled 'consciousness' arises dependent on the first type of 'consciousness' and is defiled by the second type of 'consciousness'. After ceasing in sequence, it is called 'manas'. The remaining 'consciousnesses' want to arise and can provide the support for arising, therefore the second type of 'consciousness' is called defiled 'consciousness', because it is the support for afflictions. If a person is currently generating a wholesome mind, this 'consciousness' also exists.
Treatise says: Because they grasp objects and can distinguish in sequence, these two 'consciousnesses' are called 'manas'.
Explanation says: Because it can grasp objects, it is called 'consciousness'. Because it can provide the support for the arising of other 'consciousnesses', it is called 'manas'. The second type of 'consciousness' is the root of 'self' and so on. Or, because it relies on the function of distinguishing, it is called 'manas'.
Treatise says: How can we know that there is a defiled mind?
Explanation says: What reasoning can be used to establish this meaning?
Treatise says: If there were no such mind, solitary 'ignorance' could not be said to exist.
Explanation says: What is the characteristic of solitary 'ignorance'? If a person has not obtained the method of counteracting it, the delusion that can obstruct true wisdom is called solitary 'ignorance'. This 'ignorance' does not exist in the five 'consciousnesses'. Why? If a person cannot become an obstruction in the five 'consciousnesses'. Why? If it is the place where the counteracting path arises, then it is the place where the obstruction exists in the defiled consciousness, and it also does not exist here. Why? It is only because of this delusion that the mind should be defiled, and it arises together in accordance with other delusions, that it is solitary 'ignorance'.
名則不成。若汝說第六識由獨行無明染污。則第六識一向不清凈。以此無明不暫息。云何施等心成善以第六識。恒與無明相應故。若有人說心與善相應生。此人則有過失。若第六識。恒被染污則不得引對治道生。若有人說染污心相應有別善心。此善心能引生對治道故染污心即滅。若作此說則無過失。
論曰。與五識相似此法應無。何以故。此五識共一時有自依止。謂眼等諸根。
釋曰。猶如眼識等五識。眼等五根同時為依止。意識必應有同時依止。若不立余識亦無此依止。如眼識無依止不得生。意識亦應爾。
論曰。複次意名應無有義。
釋曰。云何無義。若立前滅心為意。此但有名無義。何以故。意以了別為義。于無中雲何可立。是識隨六識前已滅。此意名不可得。不能了別以無體故。
論曰。複次無想定滅心定。應無有異。何以故。無想定有染污心所顯。滅心定不爾。若不爾此二定應不異。
釋曰。若人立有染污心。此人于無想定則說有染污心。于滅心定則說無染污心。對此人二定則有差別。若不如此於二定意識不行故。二定則無異。
論曰。複次于無想天一期應成無流無失。無染污故。于中若無我見及我慢等。複次一切時中起我執。遍善惡無記心中。若不如此但惡
【現代漢語翻譯】 現代漢語譯本：如果立名就不能成就。如果你說第六識被獨行無明（ekacarāvidyā，單獨生起的無明）染污，那麼第六識就一直不清凈。因為這種無明不會暫時停止，怎麼能說佈施等善心是通過第六識成就的呢？因為第六識總是與無明相應。如果有人說心與善相應而生，這個人就有過失。如果第六識一直被染污，就不能引導對治道產生。如果有人說與染污心相應有別的善心，這種善心能引導對治道產生，所以染污心就滅了。如果這樣說，就沒有過失。
論曰：與五識相似，這種法應該不存在。為什麼呢？因為這五識共同一時有各自的依止，就是眼等諸根。
釋曰：就像眼識等五識，眼等五根同時作為依止。意識也應該有同時的依止。如果不建立其他的識，也就沒有這個依止。就像眼識沒有依止就不能產生，意識也應該這樣。
論曰：再次，意的名稱應該沒有意義。
釋曰：為什麼沒有意義？如果把前一剎那滅去的心立為意，這只是有名無實。為什麼呢？因為意的意義在於了別（vijñāna，辨別）。對於不存在的事物，怎麼能安立呢？這個識隨著六識之前已經滅去，這個意的名稱就不可得，因為沒有實體所以不能了別。
論曰：再次，無想定（asaṃjñāsamāpatti，無知覺的禪定）和滅盡定（nirodhasamāpatti，滅盡感受和觀念的禪定）應該沒有區別。為什麼呢？無想定有染污心所顯現，滅盡定不是這樣。如果不這樣，這兩種禪定應該沒有區別。
釋曰：如果有人立有染污心，這個人對於無想定就說有染污心，對於滅盡定就說沒有染污心。對於這個人來說，這兩種禪定就有差別。如果不這樣，對於兩種禪定來說，意識都不執行，所以兩種禪定就沒有區別。
論曰：再次，在無想天（asaṃjñadeva，無想境界的天界）的一期生命應該成為無流無失，因為沒有染污。在其中如果沒有我見（satkāyadṛṣṭi，認為五蘊身是我的邪見）以及我慢（asmimāna，認為『我是』的驕慢）等。再次，一切時中生起我執（ātmagraha，執著於我的觀念），遍及善、惡、無記心中。如果不這樣，就只在噁心中。
【English Translation】 English version: If a name is established, it cannot be accomplished. If you say that the sixth consciousness (ṣaṣṭha vijñāna) is defiled by solitary ignorance (ekacarāvidyā), then the sixth consciousness is always impure. Because this ignorance does not cease temporarily, how can it be said that generosity and other virtuous thoughts are accomplished through the sixth consciousness? Because the sixth consciousness is always associated with ignorance. If someone says that the mind arises in association with virtue, then this person has a fault. If the sixth consciousness is always defiled, then it cannot lead to the arising of the antidote path. If someone says that there is a separate virtuous mind associated with the defiled mind, and this virtuous mind can lead to the arising of the antidote path, then the defiled mind is extinguished. If it is said in this way, there is no fault.
Treatise says: Similar to the five consciousnesses, this dharma should not exist. Why? Because these five consciousnesses together at one time have their own support, namely the sense organs such as the eye.
Explanation says: Just like the five consciousnesses such as eye consciousness, the five sense organs such as the eye simultaneously serve as support. Consciousness should also have simultaneous support. If other consciousnesses are not established, then there is no such support. Just as eye consciousness cannot arise without support, consciousness should also be like that.
Treatise says: Furthermore, the name of 'mind' (manas) should be meaningless.
Explanation says: Why is it meaningless? If the mind that has ceased in the previous moment is established as 'mind', this is only a name without substance. Why? Because the meaning of 'mind' lies in discernment (vijñāna). How can it be established for something that does not exist? This consciousness has already ceased before the six consciousnesses, so the name of 'mind' is unattainable, because it has no substance and therefore cannot discern.
Treatise says: Furthermore, the non-perception attainment (asaṃjñāsamāpatti) and the cessation attainment (nirodhasamāpatti) should have no difference. Why? The non-perception attainment is manifested by defiled mental factors, but the cessation attainment is not like that. If it is not like this, these two attainments should have no difference.
Explanation says: If someone establishes that there is a defiled mind, this person says that there is a defiled mind in the non-perception attainment, and says that there is no defiled mind in the cessation attainment. For this person, these two attainments have a difference. If it is not like this, for both attainments, consciousness does not function, so the two attainments have no difference.
Treatise says: Furthermore, in the heaven of non-perception (asaṃjñadeva), one lifetime should become without outflow and without loss, because there is no defilement. If there is no view of self (satkāyadṛṣṭi) and conceit (asmimāna) etc. in it. Furthermore, the clinging to self (ātmagraha) arises at all times, pervading virtuous, non-virtuous, and neutral minds. If it is not like this, it is only in non-virtuous minds.
心與我執等相應故。我及我所。此惑得行。于善無記中則不得行。若立二心同時生無此過失。若立與第六識相應行。有此過失。
釋曰。于無想天生若無染污心。一期生中則無我執及我慢等。此生便無流失。此定不應為聖人所厭惡。既為聖人所厭惡。故知此定有染污識。由我執恒相隨施等諸善常為我執所雜我執恒隨。若離無明則無此事。此無明若離依止則不得有。此無明依止。若離阿陀那識無有別體。
論曰。
無獨行無明 及相似五識 二定無差別 意名無有義 無想無我執 一期生無流 善惡無記中 我執不應起 離污心不有 二與三相違 無此一切處 我執不得生 證見真實義 惑障令不起 恒行一切處 名獨行無明
論曰。此心染污故無記性攝。
釋曰。此心是無明所依。於三性中此心屬何性。由染污故屬有覆無記性。何以故。有染污故。云何有染污。
論曰。恒與四惑相應。
釋曰。不了無我境故起我執。由我執起我愛我慢。此四惑一切處恒起。
論曰。譬如色無色界惑是有覆無記。此二界煩惱奢摩他所藏故。
釋曰。界以生性為義。離淫慾及段食慾。由色慾生故名色界。離下二界欲由無色慾生故名無色界。此二界
【現代漢語翻譯】 現代漢語譯本：心與我執等相應，因此產生『我』以及『我所』的觀念。這種迷惑才能得以執行。在善或無記的狀態中，這種迷惑無法執行。如果認為兩個心同時產生，就不會有這種過失。如果認為與第六識相應而行，就會有這種過失。
解釋：如果生於無想天（Asaññasatta）時沒有染污的心，那麼在一期生命中就不會有我執以及我慢等。這樣，此生就不會有流失。這種禪定不應該被聖人所厭惡。既然被聖人所厭惡，那麼就知道這種禪定有染污識。由於我執恒常相隨，佈施等諸善行常常被我執所雜染，我執恒常相隨。如果離開無明，就不會有這種事情。這種無明如果離開依止，就無法存在。這種無明的依止，如果離開阿陀那識（Ālaya-vijñāna），就沒有別的自體。
論曰： 沒有單獨執行的無明，以及相似的五識。 二種禪定沒有差別，『意』這個名稱沒有意義。 無想天沒有我執，一期生命沒有流失。 在善、惡、無記中，我執不應該生起。 離開染污的心就不會有，二者與三者相違背。 沒有這一切處所，我執就不得生起。 證見真實的意義，迷惑和障礙令其不生起。 恒常執行於一切處所，名為單獨執行的無明。
論曰：此心被染污，因此屬於無記性。
解釋：此心是無明所依。在三種性質中，此心屬於哪種性質？由於被染污，所以屬於有覆無記性。為什麼呢？因為有染污。如何有染污呢？
論曰：恒常與四種迷惑相應。
解釋：因為不了達無我的境界，所以生起我執。由於我執，生起我愛和我慢。這四種迷惑在一切處所恒常生起。
論曰：譬如色界（Rūpadhātu）沒有淫慾，惑是有覆無記。這兩個界（dhātu）的煩惱被奢摩他（Śamatha）所隱藏。
解釋：界以生性為意義。離開淫慾以及段食慾。由於淫慾生起，所以名為色界。離開下二界的慾望，由於沒有淫慾生起，所以名為無色界（Arūpadhātu）。這兩個界
【English Translation】 English version: Because the mind corresponds with ego-grasping (ātma-graha), the notions of 'I' and 'mine' arise. This delusion can then operate. In states of virtue or neutral feeling, this delusion cannot operate. If it is posited that two minds arise simultaneously, this fault does not occur. If it is posited that it operates in conjunction with the sixth consciousness, this fault does occur.
Explanation: If one is born in the Realm of Non-Perception (Asaññasatta) without a defiled mind, then during that lifespan there will be no ego-grasping or pride. Thus, this life will not be subject to loss. This samadhi should not be abhorred by the noble ones (ārya). Since it is abhorred by the noble ones, it is known that this samadhi has defiled consciousness. Because ego-grasping constantly accompanies it, virtuous acts such as giving are often mixed with ego-grasping, and ego-grasping constantly follows. If one is free from ignorance (avidyā), this would not occur. This ignorance cannot exist if it is separated from its basis. If this basis of ignorance is separated from the Ālaya-vijñāna (storehouse consciousness), it has no separate entity.
Treatise says: There is no independently operating ignorance, nor similar five consciousnesses. There is no difference between the two samadhis; the name 'mind' is meaningless. In the Realm of Non-Perception, there is no ego-grasping; the lifespan is without loss. In virtue, non-virtue, and neutrality, ego-grasping should not arise. It does not exist apart from a defiled mind; the two contradict the three. Without all these places, ego-grasping cannot arise. Realizing the true meaning, delusion and obstacles do not arise. Constantly operating in all places, it is called independently operating ignorance.
Treatise says: This mind is defiled, therefore it is included in the category of neutral feeling.
Explanation: This mind is the basis of ignorance. Among the three natures, to which nature does this mind belong? Because it is defiled, it belongs to the obscured neutral nature. Why? Because it is defiled. How is it defiled?
Treatise says: It constantly corresponds with the four delusions.
Explanation: Because one does not understand the realm of no-self (anātman), ego-grasping arises. Because of ego-grasping, self-love and pride arise. These four delusions constantly arise in all places.
Treatise says: For example, the Form Realm (Rūpadhātu) has no sexual desire, and delusion is obscured neutral. The afflictions of these two realms (dhātu) are hidden by Śamatha (tranquility).
Explanation: 'Realm' means 'nature of arising'. It is free from sexual desire and desire for coarse food. Because sexual desire arises, it is called the Form Realm. It is free from the desires of the lower two realms; because sexual desire does not arise, it is called the Formless Realm (Arūpadhātu). These two realms
惑雖與第六粗識相應。不失無記性。由八定所藏故。此惑若在欲界散心應成不善。由依止粗故。若與第二識相應。雖不在定中亦非不善以依止最細故。若在色無色界。依止雖粗八定所攝。心軟滑故。亦非不善。能生生死亦非是善故。屬有覆無記性。第二識所起惑亦爾。依止細故非不善。是生死因故亦非是善。
論曰。此心恒生不廢。
釋曰。此染污心三性中。八定無想定無想天處。恒生不廢。
論曰。尋第二體離阿梨耶識不可得。
釋曰。第二識緣第一識起我執。若離第一識此識不得起。故知有第一識今成就第二識。為顯第一識故。
論曰。是故阿梨耶識成就為意。依此以為種子余識得生。
釋曰。離第一識無別識體為第二識。因及生起識因。佛說心名。此名目第二識。佛說識名。此名目六識。佛說意名。此名目第一識。何以故。第二識及生起識。若前已滅后識欲生。必依第一識生及能生自類故。說名意根。
論曰。云何此意復說為心。多種熏習種子所聚故。
釋曰。第一識或名質多。質多名有何義。謂種種義及滋長義。種種者自有十義。一增上緣。二緣緣。三解相。四共作。五染污。六業熏習。七因八果。九道十地。此義中各有多種義故名種種。滋長有三義。一
【現代漢語翻譯】 現代漢語譯本： 即使煩惱與第六粗識相應，也不會失去無記性（既非善也非惡的性質），因為它被八定（色界和無色界的八種禪定）所包含。如果這種煩惱在欲界散亂心中，應該成為不善，因為它依賴於粗糙的意識。如果與第二識相應，即使不在禪定中也不是不善，因為它依賴於最細微的意識。如果在色界和無色界，雖然依賴於粗糙的意識，但由於被八定所攝，心柔軟平滑，也不是不善。但它能產生生死輪迴，也不是善，所以屬於有覆無記性（被覆蓋的、不清楚的無記性）。第二識所產生的煩惱也是如此，因為它依賴於細微的意識，所以不是不善，但它是生死輪迴的原因，所以也不是善。
論曰：此心恒常生起，不會停止。
釋曰：這個染污心在三種性質中，八定、無想定、無想天處，恒常生起，不會停止。
論曰：尋找第二識的自體，離開阿梨耶識（ālaya-vijñāna，藏識）是不可得的。
釋曰：第二識緣于第一識而生起我執。如果離開第一識，這個識就無法生起。所以可知有第一識，現在成就了第二識。爲了彰顯第一識的緣故。
論曰：因此，阿梨耶識成就為意（manas，末那識）。依靠它作為種子，其餘的識才能生起。
釋曰：離開第一識，沒有別的識體可以作為第二識。作為因和生起識的因。佛說心名，這個名稱指的是第二識。佛說識名，這個名稱指的是六識。佛說意名，這個名稱指的是第一識。為什麼呢？因為第二識和生起識，如果前一個已經滅去，后一個識想要生起，必須依靠第一識才能生起，並且能夠生起同類的識，所以說名為意根。
論曰：為什麼這個意又被稱為心（citta，集起識）呢？因為它聚集了多種熏習的種子。
釋曰：第一識有時被稱為質多（citta）。質多這個名稱有什麼含義呢？指的是種種義和滋長義。種種指的是有十種意義：一、增上緣，二、緣緣，三、解相，四、共作，五、染污，六、業熏習，七、因，八、果，九、道，十、地。這些意義中各有多種意義，所以稱為種種。滋長有三種意義：一
【English Translation】 English version: Even if afflictions are associated with the sixth coarse consciousness, they do not lose their indeterminate nature (neither good nor evil), because they are contained within the Eight Dhyanas (eight levels of meditative absorption in the Form and Formless Realms). If these afflictions are in the distracted mind of the Desire Realm, they should become unwholesome, because they rely on coarse consciousness. If associated with the second consciousness, even if not in meditation, they are not unwholesome, because they rely on the subtlest consciousness. If in the Form or Formless Realms, although relying on coarse consciousness, because they are contained within the Eight Dhyanas, and the mind is soft and smooth, they are also not unwholesome. However, they can generate the cycle of birth and death, and are therefore not wholesome, belonging to the obscured indeterminate nature (covered and unclear indeterminate nature). The afflictions arising from the second consciousness are also the same, because they rely on subtle consciousness, so they are not unwholesome, but they are the cause of the cycle of birth and death, so they are also not wholesome.
Treatise says: This mind constantly arises and does not cease.
Commentary says: This defiled mind, among the three natures, in the Eight Dhyanas, the Non-Perception Meditation, and the Realm of Non-Perception, constantly arises and does not cease.
Treatise says: Seeking the self-nature of the second consciousness, it is unattainable apart from the Ālaya-vijñāna (storehouse consciousness).
Commentary says: The second consciousness arises from the first consciousness, generating the ego-grasping. If separated from the first consciousness, this consciousness cannot arise. Therefore, it is known that there is a first consciousness, and now the second consciousness is accomplished. This is to reveal the first consciousness.
Treatise says: Therefore, the Ālaya-vijñāna is accomplished as the manas (mind consciousness). Relying on it as a seed, the remaining consciousnesses can arise.
Commentary says: Apart from the first consciousness, there is no other consciousness-entity that can be the second consciousness. As the cause and the cause of the arising of consciousness. The Buddha speaks of the name 'citta' (mind), which refers to the second consciousness. The Buddha speaks of the name 'vijñāna' (consciousness), which refers to the six consciousnesses. The Buddha speaks of the name 'manas' (mind), which refers to the first consciousness. Why? Because the second consciousness and the arising consciousness, if the previous one has ceased, and the subsequent consciousness wants to arise, it must rely on the first consciousness to arise, and it can generate consciousnesses of the same kind, so it is called the root of mind.
Treatise says: Why is this manas also called citta (accumulating consciousness)? Because it gathers seeds of various habitual tendencies.
Commentary says: The first consciousness is sometimes called citta. What is the meaning of the name citta? It refers to various meanings and the meaning of growth. 'Various' refers to ten meanings: 1. dominant condition, 2. object-condition, 3. understanding of characteristics, 4. co-action, 5. defilement, 6. karmic habituation, 7. cause, 8. effect, 9. path, 10. ground. Within these meanings, there are various meanings, so it is called 'various'. 'Growth' has three meanings: 1.
由此十法聚集。令心相續久住。二此心能攝持一切法種子。三是種種法熏習種子之所滋長。種子者。謂功能差別因。所滋長者。謂變異為三界。由此義故。佛說第一識亦名質多。
論曰。云何于聲聞乘不說此心相。及說阿梨耶阿陀那名。微細境界所攝故。
釋曰。問各問名體。答通答兩問。此識于所知中最微細。以非二乘所緣故。此識亦是境界。若求佛果人必須通達此識。此識是應知等九義所依藏故。故名所攝。複次菩薩有微細境界藏。此識難解。故屬微細境界藏攝。
論曰。何以故。聲聞人無有勝位。為得一切智智。
釋曰。何故於聲聞乘不說微細境界。聲聞人不作正勤求知如來境界。修行唯為自利故。諸聲聞人惑障由苦等智粗淺觀行。可得除滅。
論曰。是故於聲聞人離此說由成就智。令本願圓滿故不為說。
釋曰。諸佛見聲聞人少欲知足。求除自惑障。此障若離此智由余智可得滅除。本願得成。不為解脫他障不發願求如來法身。修行微細甚深道。故不為說。
論曰。諸菩薩應有勝位。為得一切智智故佛為說。
釋曰。諸菩薩求滅自他惑障及智障故。修行正勤故。為諸菩薩說。
論曰。何以故。若離此智得無上菩提。無有是處。
釋曰。若離甚深
【現代漢語翻譯】 現代漢語譯本： 由此十種法聚集在一起，使心念相續不斷地存在。第二，此心能夠攝持一切法的種子。第三，是各種法的熏習滋長了這些種子。種子指的是功能上的差別因。所滋長的是指變異成為三界（欲界、色界、無色界）。因為這個緣故，佛說第一識也叫做質多（心）。 論曰：為什麼在聲聞乘（小乘佛教）中不說此心相，以及說阿梨耶（ālaya，藏識）和阿陀那（ādāna，執持識）的名字呢？因為它們屬於微細境界所攝。 釋曰：問者分別詢問了名稱和本體。回答者統一回答了兩個問題。此識在所知法中最微細，因為它不是二乘（聲聞乘和緣覺乘）所能緣的。此識也是一種境界。如果有人追求佛果，就必須通達此識。此識是應知等九種意義所依止的藏，所以叫做所攝。再次，菩薩有微細境界藏，此識難以理解，所以屬於微細境界藏所攝。 論曰：為什麼聲聞人沒有殊勝的地位，爲了獲得一切智智（sarvajñāna-jñāna，對一切事物和現象的智慧）？ 釋曰：為什麼在聲聞乘中不說微細境界呢？因為聲聞人不積極尋求瞭解如來的境界，他們的修行只是爲了自身的利益。諸位聲聞人的惑障可以通過苦等智的粗淺觀行來消除。 論曰：因此，對於聲聞人，離開對此智的講述，是因為成就了智慧，使本來的願望圓滿，所以不為他們說。 釋曰：諸佛看到聲聞人少欲知足，只求消除自身的惑障。這種惑障如果能夠消除，這種智慧可以通過其他的智慧來滅除，本來的願望就可以達成。他們不發願解除他人的惑障，也不發願尋求如來的法身，修行微細甚深的道，所以不為他們說。 論曰：諸位菩薩應該有殊勝的地位，爲了獲得一切智智，所以佛為他們說。 釋曰：諸位菩薩爲了消除自己和他人的惑障以及智障，努力修行，所以為諸位菩薩說。 論曰：為什麼如果離開了這種智慧，就無法獲得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），沒有這樣的道理。 釋曰：如果離開了甚深
【English Translation】 English version: These ten dharmas (laws, phenomena) gather together, causing the mind to abide continuously. Second, this mind is able to contain the seeds of all dharmas. Third, it is the熏習 (xūnxí, perfuming, influence) of various dharmas that nourishes these seeds. 'Seeds' refer to the causes of functional differences. 'What is nourished' refers to the transformation into the three realms (desire realm, form realm, formless realm). Because of this reason, the Buddha said that the first consciousness is also called Citta (mind). Treatise says: Why are the characteristics of this mind, as well as the names Ālaya (store consciousness) and Ādāna (grasping consciousness), not mentioned in the Śrāvakayāna (Vehicle of Hearers, the 'small vehicle' of Buddhism)? It is because they are included within the realm of subtle objects. Explanation says: The questioner separately asks about the name and the substance. The answerer answers both questions together. This consciousness is the most subtle among knowable dharmas, because it is not what the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can perceive. This consciousness is also a realm. If someone seeks Buddhahood, they must understand this consciousness. This consciousness is the store upon which the nine meanings such as 'to be known' depend, so it is called 'included'. Furthermore, Bodhisattvas have a store of subtle realms, and this consciousness is difficult to understand, so it belongs to the store of subtle realms. Treatise says: Why do Śrāvakas not have a superior position, in order to obtain Sarvajñāna-jñāna (wisdom of all knowledge)? Explanation says: Why are subtle realms not mentioned in the Śrāvakayāna? It is because Śrāvakas do not diligently seek to understand the realm of the Tathāgata (Thus-Gone One, Buddha), their practice is only for their own benefit. The afflictions of the Śrāvakas can be removed through the shallow contemplation of the wisdom of suffering, etc. Treatise says: Therefore, for Śrāvakas, the explanation of this wisdom is omitted because the achievement of wisdom fulfills their original vows, so it is not explained to them. Explanation says: The Buddhas see that Śrāvakas are content with little desire and only seek to remove their own afflictions. If these afflictions can be removed, this wisdom can be extinguished by other wisdoms, and their original vows can be fulfilled. They do not vow to relieve the afflictions of others, nor do they vow to seek the Dharmakāya (Dharma Body) of the Tathāgata, practicing the subtle and profound path, so it is not explained to them. Treatise says: Bodhisattvas should have a superior position, so the Buddha explains it to them in order to obtain Sarvajñāna-jñāna. Explanation says: Bodhisattvas seek to extinguish their own and others' afflictions and knowledge obscurations, and diligently practice, so it is explained to the Bodhisattvas. Treatise says: Why is it that if one is separated from this wisdom, there is no way to attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), there is no such reason. Explanation says: If one is separated from the profound
微細境。十種次第修則不得成。若離此修心。煩惱易除法身易得。無有此義。
論曰。複次此識于聲聞乘。由別名如來曾顯。
釋曰。復有別道理可信此識是有。何以故。于聲聞乘此義由別名。處處顯現。
論曰。如增一阿含經言。於世間喜樂阿梨耶。愛阿梨耶。習阿梨耶。著阿梨耶。為滅阿梨耶。如來說正法。
釋曰。初句略說根本。后以三句約現在過去未來。更廣釋之。著阿梨耶者。約現在世。習阿梨耶者約過去世。愛阿梨耶者。約未來世。復有別釋。喜樂阿梨耶是現在世。云何現在世。喜樂阿梨耶由過去世著阿梨耶故。由過去現在數習阿梨耶。是故未來愛阿梨耶。複次或執此四句義不異。若不異云何有四句。如決定藏論所明。有二種愛。謂有愛無有愛。有愛即三界愛。無有愛謂愛三界斷。喜樂者若人生在欲界。緣已得塵生喜緣。未得塵生樂著者。若人生在色界。未離欲色界。貪著色界生及色界塵由已得色界定。于定生染。不樂所未得定。于中執為解脫故說名著。習者若人生無色界。未離欲無色界。先且觀欲界過失。生色界欲。后觀色界過失舍色界欲生無色界欲。此欲由習諸定所成故說名習。此三名有愛依常見起。愛者若人多行惡。畏受苦報。或執斷見求不更生故。說名愛。此一即無有
【現代漢語翻譯】 現代漢語譯本 微細境（非常細微的境界）。如果按照十種次第修行，則無法成就。如果離開對此心的修行，認為煩惱容易去除，法身容易獲得，這是沒有道理的。
論曰：再次，此識在聲聞乘中，由如來以別名曾經顯現。
釋曰：還有其他道理可以相信此識是存在的。為什麼呢？因為在聲聞乘中，這個道理由不同的名稱在各處顯現。
論曰：如《增一阿含經》所說：『於世間喜樂阿梨耶（Ālaya，阿賴耶識），愛阿梨耶（Ālaya，阿賴耶識），習阿梨耶（Ālaya，阿賴耶識），著阿梨耶（Ālaya，阿賴耶識），如來說正法，為滅阿梨耶（Ālaya，阿賴耶識）。』
釋曰：第一句概括地說明了根本。後面三句從現在、過去、未來三個方面更廣泛地解釋它。『著阿梨耶（Ālaya，阿賴耶識）』是指現在世。『習阿梨耶（Ālaya，阿賴耶識）』是指過去世。『愛阿梨耶（Ālaya，阿賴耶識）』是指未來世。還有另一種解釋，『喜樂阿梨耶（Ālaya，阿賴耶識）』是現在世。為什麼是現在世呢？因為喜樂阿梨耶（Ālaya，阿賴耶識）是由於過去世的『著阿梨耶（Ālaya，阿賴耶識）』，由於過去和現在不斷地『習阿梨耶（Ālaya，阿賴耶識）』，所以未來才會『愛阿梨耶（Ālaya，阿賴耶識）』。此外，或者有人認為這四句話的意思沒有區別。如果沒有區別，為什麼會有四句話呢？如《決定藏論》所說，有兩種愛，即有愛和無有愛。有愛是指三界之愛。無有愛是指愛斷三界。『喜樂』是指如果人生在欲界，緣于已得到的塵境而生喜，緣于未得到的塵境而生樂。『著者』是指如果人生在色界（Rūpadhātu，佛教三界之一，指有形物質的世界），未離開欲界（Kāmadhātu，佛教三界之一，指有情眾生有情慾的世界），貪著色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的生和色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的塵境，由於已經得到色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的禪定，對禪定產生染著，不樂於未得到的禪定，于其中執著為解脫，所以稱為『著』。『習者』是指如果人生在無色界（Arūpadhātu，佛教三界之一，指沒有形體的精神世界），未離開欲界（Kāmadhātu，佛教三界之一，指有情眾生有情慾的世界）和無色界（Arūpadhātu，佛教三界之一，指沒有形體的精神世界），先觀察欲界（Kāmadhātu，佛教三界之一，指有情眾生有情慾的世界）的過失，產生離色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的慾望，后觀察色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的過失，捨棄色界（Rūpadhātu，佛教三界之一，指有形物質的世界）的慾望，產生無色界（Arūpadhātu，佛教三界之一，指沒有形體的精神世界）的慾望。這種慾望是由於修習各種禪定所成就的，所以稱為『習』。這三個名稱是有愛，依常見而生起。『愛者』是指如果人多行惡事，畏懼遭受苦報，或者執著斷見，尋求不再出生，所以稱為『愛』。這一個就是無有愛。
【English Translation】 English version Subtle realms. If one cultivates according to the ten stages, it will not be accomplished. If one abandons the cultivation of this mind, thinking that afflictions are easily removed and the Dharma body is easily attained, this is not the meaning.
Treatise: Furthermore, this consciousness, in the Śrāvakayāna (Śrāvaka Vehicle, the vehicle of the disciples), has been revealed by the Tathāgata (Thus Come One, an epithet of the Buddha) under a different name.
Explanation: There is another reason to believe that this consciousness exists. Why? Because in the Śrāvakayāna (Śrāvaka Vehicle, the vehicle of the disciples), this meaning is manifested everywhere under different names.
Treatise: As the Ekottara Āgama Sūtra (Augmenting by One Āgama Sutra) says: 'In the world, rejoicing in Ālaya (Ālaya-vijñāna, storehouse consciousness), loving Ālaya (Ālaya-vijñāna, storehouse consciousness), practicing Ālaya (Ālaya-vijñāna, storehouse consciousness), clinging to Ālaya (Ālaya-vijñāna, storehouse consciousness), the Tathāgata (Thus Come One, an epithet of the Buddha) speaks the true Dharma, for the cessation of Ālaya (Ālaya-vijñāna, storehouse consciousness).'
Explanation: The first sentence briefly explains the root. The following three sentences explain it more broadly from the perspectives of the present, past, and future. 'Clinging to Ālaya (Ālaya-vijñāna, storehouse consciousness)' refers to the present life. 'Practicing Ālaya (Ālaya-vijñāna, storehouse consciousness)' refers to the past life. 'Loving Ālaya (Ālaya-vijñāna, storehouse consciousness)' refers to the future life. There is another explanation: 'Rejoicing in Ālaya (Ālaya-vijñāna, storehouse consciousness)' is the present life. Why is it the present life? Because rejoicing in Ālaya (Ālaya-vijñāna, storehouse consciousness) is due to 'clinging to Ālaya (Ālaya-vijñāna, storehouse consciousness)' in the past life, and due to constantly 'practicing Ālaya (Ālaya-vijñāna, storehouse consciousness)' in the past and present, therefore, in the future, there will be 'loving Ālaya (Ālaya-vijñāna, storehouse consciousness)'. Furthermore, some may argue that the meaning of these four sentences is not different. If there is no difference, why are there four sentences? As explained in the Treatise on the Determination of the Treasury, there are two kinds of love: love of existence and love of non-existence. Love of existence refers to the love of the three realms. Love of non-existence refers to the love of severing the three realms. 'Rejoicing' refers to when a person is born in the desire realm (Kāmadhātu, the realm of desire), joy arises from the dust that has been obtained, and pleasure arises from the dust that has not been obtained. 'Clinging' refers to when a person is born in the form realm (Rūpadhātu, the realm of form), and has not left the desire realm (Kāmadhātu, the realm of desire), clinging to the birth and dust of the form realm (Rūpadhātu, the realm of form), because they have already attained the samādhi (concentration) of the form realm (Rūpadhātu, the realm of form), they become attached to the samādhi (concentration), and are not pleased with the samādhi (concentration) that has not been attained, clinging to it as liberation, so it is called 'clinging'. 'Practicing' refers to when a person is born in the formless realm (Arūpadhātu, the formless realm), and has not left the desire realm (Kāmadhātu, the realm of desire) and the formless realm (Arūpadhātu, the formless realm), they first observe the faults of the desire realm (Kāmadhātu, the realm of desire), and generate the desire to leave the form realm (Rūpadhātu, the realm of form), then observe the faults of the form realm (Rūpadhātu, the realm of form), abandon the desire for the form realm (Rūpadhātu, the realm of form), and generate the desire for the formless realm (Arūpadhātu, the formless realm). This desire is accomplished by practicing various samādhis (concentration), so it is called 'practicing'. These three names are love of existence, arising from the view of permanence. 'Loving' refers to when a person performs many evil deeds, fearing to receive suffering retribution, or clinging to the view of annihilation, seeking not to be born again, so it is called 'loving'. This one is love of non-existence.
愛。依斷見起。或約四倒釋四句或約四愛釋四句。即飲食衣服住處有無有愛。或欲顯自法辯令弟子得法辯因。或欲顯一義有多名。或欲令鈍根人。若忘此義由別名還得憶。或欲令鈍根人因重說名故得解。或欲令別方弟子若不解一名。由余名得解故說四句。名異義同。
論曰。世間樂聽。
釋曰。依信智兩根。
論曰。故屬耳。
釋曰。顯離散亂心。即是定根。
論曰。作意欲知。
釋曰。顯起恭敬不放逸。即是念根。
論曰。生起正勤。
釋曰。因此起勇猛。舍惡取善即是精進根。此中所明是即三慧。
論曰。方得滅盡阿梨耶。
釋曰。此明道果。即是盡無生智。
論曰。乃至受行如來正法及似法。
釋曰。如教而行。是名受行如來所說名句味稱正法。名句味所目義稱似法。複次正法謂正說。似法謂正行正得。複次正法以阿含為體。似法以所得為體。
論曰。由如來出世是第一希有。不可思議法於世間顯現。如本識此如來出世四種功德。經由別義。于聲聞乘此識已顯現。
釋曰。別義有三種。一別意。如來欲說自出世功德。非欲顯阿梨耶識。此識與功德相應故說此識。二別名。如來但說名不說義。三別義。微細境所攝於二乘
【現代漢語翻譯】 現代漢語譯本：愛，是基於斷見而產生的。或者可以根據四顛倒來解釋這四句，或者可以根據四愛來解釋這四句，即對飲食、衣服、住處、有和無的愛。或者（佛陀）想要彰顯自己的佛法辯才，使弟子們獲得佛法辯才的原因。或者想要彰顯一個義理有多個名稱。或者想要讓鈍根的人，如果忘記了這個義理，可以通過別的名稱還能回憶起來。或者想要讓鈍根的人因為重複說這個名稱而得到理解。或者想要讓其他地方的弟子如果不理解一個名稱，可以通過其他的名稱而得到理解，所以說了四句。名稱不同，義理相同。
論曰：世間人喜歡聽。
釋曰：依靠信根和智根。
論曰：所以屬於耳根。
釋曰：顯示遠離散亂的心，這就是定根。
論曰：專心想要了解。
釋曰：顯示生起恭敬心，不放逸，這就是念根。
論曰：生起正勤。
釋曰：因此生起勇猛心，捨棄惡行，採取善行，這就是精進根。這裡所說明的就是三慧。
論曰：才能滅盡阿梨耶（Ālaya，藏識）。
釋曰：這裡說明的是道果，也就是盡智和無生智。
論曰：乃至受持奉行如來的正法以及相似法。
釋曰：按照教導去實行，這叫做受持奉行。如來說的名句味稱為正法，名句味所指代的義理稱為相似法。進一步說，正法指的是正說，相似法指的是正行正得。再進一步說，正法以阿含（Āgama，聖典）為本體，相似法以所得的證悟為本體。
論曰：由於如來出世是第一稀有，不可思議的法在世間顯現。如同本識（根本識），如來出世有四種功德，通過不同的意義，在聲聞乘中，這個識已經顯現。
釋曰：不同的意義有三種：一是不同的意圖。如來想要說自己出世的功德，不是想要彰顯阿梨耶識。這個識與功德相應，所以說了這個識。二是不同的名稱。如來只說名稱，不說義理。三是不同的義理。微細境界所包含的，對於二乘（聲聞乘和緣覺乘）來說。
【English Translation】 English version: Attachment arises from the view of annihilation. These four sentences can be explained based on the four inversions or the four attachments, namely, attachment to food, clothing, dwelling, existence, and non-existence. Or (the Buddha) wants to manifest his Dharma eloquence, enabling disciples to obtain the cause of Dharma eloquence. Or he wants to manifest that one meaning has multiple names. Or he wants to enable those with dull faculties, if they forget this meaning, to recall it through other names. Or he wants to enable those with dull faculties to understand because of the repeated saying of the name. Or he wants to enable disciples from other places, if they do not understand one name, to understand through other names, so he speaks four sentences. The names are different, but the meaning is the same.
Treatise says: The world delights in listening.
Explanation says: Relying on the roots of faith and wisdom.
Treatise says: Therefore, it belongs to the ear.
Explanation says: Manifesting the mind free from distraction, which is the root of Samadhi (concentration).
Treatise says: Focusing the mind to want to know.
Explanation says: Manifesting the arising of reverence and non-negligence, which is the root of mindfulness.
Treatise says: Arousing right diligence.
Explanation says: Therefore, arousing courage, abandoning evil, and adopting good, which is the root of vigor. What is explained here is the three wisdoms.
Treatise says: Only then can the Ālaya (Ālaya-vijñāna, storehouse consciousness) be extinguished.
Explanation says: This explains the fruit of the path, which is the knowledge of exhaustion and non-arising.
Treatise says: Even to receiving and practicing the Tathāgata's (如來, Thus Come One) true Dharma and similar Dharma.
Explanation says: Practicing according to the teachings is called receiving and practicing. The names, phrases, and tastes spoken by the Tathāgata are called true Dharma. The meaning pointed to by the names, phrases, and tastes is called similar Dharma. Furthermore, true Dharma refers to right speech, and similar Dharma refers to right practice and right attainment. Furthermore, true Dharma takes the Āgama (阿含, scriptures) as its essence, and similar Dharma takes the attained realization as its essence.
Treatise says: Because the Tathāgata's appearance in the world is the first rare and inconceivable Dharma manifested in the world. Like the fundamental consciousness, the Tathāgata's appearance in the world has four kinds of merits. Through different meanings, in the Śrāvakayāna (聲聞乘, Vehicle of Hearers), this consciousness has already manifested.
Explanation says: There are three kinds of different meanings: First, different intentions. The Tathāgata wants to speak of the merits of his appearance in the world, not to manifest the Ālaya-vijñāna. This consciousness is corresponding to the merits, so he speaks of this consciousness. Second, different names. The Tathāgata only speaks of the name, not the meaning. Third, different meanings. What is contained in the subtle realm, for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna).
不宜說。但由義相應故。說名不釋義。
攝大乘論釋卷第一 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第二
世親菩薩釋
陳天竺三藏真諦譯
釋依止勝相眾名品之二
眾名章余
論曰。複次摩訶僧祇部阿含中。由根本識別名。此識顯現譬如樹依根。
釋曰。此識為一切識因故。是諸識根本。譬如樹根。芽節枝葉等所依止說名樹根。若離此根芽等不成。此識為余識根本亦爾。
論曰。彌沙塞部亦以別名說此識。謂窮生死陰。何以故。或色及心有時見相續斷。此心中彼種子無有斷絕。
釋曰。云何說此識為窮生死陰。生死陰不出色心。色有時有。諸定中相續斷絕。如無色界。心亦有時有。諸定中相續斷絕。如無想天等。于阿梨耶識中。色心種子無有斷絕。何以故。由此熏習種子。于窮生死陰恒在不盡故。后時色心因此還生。于無餘涅槃前。此陰不盡故名窮生死陰。
論曰。是應知依止阿陀那阿梨耶。質多根本識窮生死陰等。
釋曰。此三是大乘中所立名質多是通大小乘所立名。根本識是摩訶僧祇部所立名。窮生死陰是彌沙塞部所立名。等者正量部立名。果報識上座部立名有分識。
論曰。由此名小乘中
【現代漢語翻譯】 現代漢語譯本： 不應該說。但由於意義相應，所以說名稱不解釋意義。
《攝大乘論釋》卷第一 大正藏第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第二
世親菩薩（Vasubandhu）釋
陳天竺三藏真諦（Paramārtha）譯
解釋依止殊勝相眾名品之二
眾名章剩餘部分
論曰：再次，摩訶僧祇部（Mahāsaṃghika）的阿含經中，由於根本識別名稱，此識的顯現譬如樹依附於根。
釋曰：此識是一切識的因，所以是諸識的根本，譬如樹根。芽、節、枝、葉等所依止的，稱為樹根。如果離開此根，芽等就不能成立。此識作為其餘識的根本也是如此。
論曰：彌沙塞部（Mahīśāsaka）也用別的名稱說此識，稱為窮生死陰（the exhaustion of the aggregates of life and death）。為什麼呢？或者色（rūpa）及心（citta）有時見相續斷絕，但此心中彼種子沒有斷絕。
釋曰：如何說此識為窮生死陰呢？生死陰不超出色心。色有時存在，在各種禪定中相續斷絕，如無想**。心也時而存在，在各種禪定中相續斷絕，如無想天等。但在阿梨耶識（ālaya-vijñāna）中，色心的種子沒有斷絕。為什麼呢？由於由此熏習的種子，在窮生死陰中恒常存在而不窮盡，所以後來色心因此而再生。在無餘涅槃（nirupadhisesa-nirvana）之前，此陰不會窮盡，所以稱為窮生死陰。
論曰：應該知道依止阿陀那（ādāna，執持識）、阿梨耶（ālaya，藏識）、質多（citta，心）根本識（mūla-vijñāna，根本識）、窮生死陰等。
釋曰：這三個是大乘（Mahāyāna）中所立的名稱，質多是通於大小乘（Hīnayāna and Mahāyāna）所立的名稱。根本識是摩訶僧祇部所立的名稱，窮生死陰是彌沙塞部所立的名稱。『等』字包括正量部（Sammitīya）所立的名稱果報識，上座部（Sthavira）所立的名稱有分識。
論曰：由此名稱在小乘（Hīnayāna）中
【English Translation】 English version: It should not be said. But because it corresponds to the meaning, saying the name does not explain the meaning.
Śeṭa-mahāyāna-śāstra-bhāṣya Volume 1 Taisho Tripitaka Volume 31 No. 1595 Śeṭa-mahāyāna-śāstra-bhāṣya
Śeṭa-mahāyāna-śāstra-bhāṣya Volume 2
Commentary by Bodhisattva Vasubandhu (世親菩薩)
Translated by Tripiṭaka Master Paramārtha (真諦) of India in Chen Dynasty
Explanation of the Second Chapter on the Collection of Names of the Dependent Excellent Aspects
Remaining Section of the Chapter on the Collection of Names
Treatise says: Furthermore, in the Āgamas of the Mahāsaṃghika (摩訶僧祇部) school, the name is identified by the fundamental consciousness (識). The manifestation of this consciousness is like a tree relying on its root.
Commentary says: This consciousness is the cause of all consciousnesses, therefore it is the root of all consciousnesses, just like the root of a tree. What the sprouts, nodes, branches, and leaves rely on is called the root of the tree. If separated from this root, the sprouts, etc., cannot exist. This consciousness is also the root of other consciousnesses in the same way.
Treatise says: The Mahīśāsaka (彌沙塞部) school also uses another name to refer to this consciousness, calling it 'the exhaustion of the aggregates of life and death' (窮生死陰). Why? Because sometimes rūpa (色, form) and citta (心, mind) are seen to have their continuity interrupted, but the seeds within this mind are not cut off.
Commentary says: How can this consciousness be called 'the exhaustion of the aggregates of life and death'? The aggregates of life and death do not go beyond rūpa and citta. Rūpa sometimes exists, and its continuity is interrupted in various samādhis (定), such as in the state of non-perception. Citta also sometimes exists, and its continuity is interrupted in various samādhis, such as in the Heaven of Non-Thought. However, in the ālaya-vijñāna (阿梨耶識, store consciousness), the seeds of rūpa and citta are not cut off. Why? Because the seeds, having been perfumed by this, constantly exist without exhaustion in the 'exhaustion of the aggregates of life and death'. Therefore, rūpa and citta are reborn because of this later. Before reaching nirupadhisesa-nirvana (無餘涅槃, nirvana without remainder), this aggregate will not be exhausted, so it is called 'the exhaustion of the aggregates of life and death'.
Treatise says: It should be known that it relies on ādāna (阿陀那, grasping consciousness), ālaya (阿梨耶, store consciousness), citta (質多, mind), mūla-vijñāna (根本識, fundamental consciousness), 'the exhaustion of the aggregates of life and death', etc.
Commentary says: These three are names established in Mahāyāna (大乘, Great Vehicle), while citta is a name common to both Hīnayāna (小乘, Lesser Vehicle) and Mahāyāna. Mūla-vijñāna is a name established by the Mahāsaṃghika school, and 'the exhaustion of the aggregates of life and death' is a name established by the Mahīśāsaka school. 'Etc.' includes the name 'result-consciousness' established by the Saṃmitīya (正量部) school, and the name 'bhavaṅga-citta' (有分識) established by the Sthavira (上座部) school.
Treatise says: Because of this name in Hīnayāna (小乘, Lesser Vehicle)
。是阿梨耶識已成王路。
釋曰。由此眾名廣顯本識。是故易見猶如王路。言王路者有三義。一直無歧。二廣平熟。三光明無障。本識亦爾。直無歧譬定無疑。廣平熟譬大小乘俱弘此義。光明無障譬引無量道理以證此識故譬王路。
論曰。復有餘師。執心意識此三但名異義同。是義不然。
釋曰。此義約小乘還反質小乘。小乘雲。阿梨耶識阿陀那識。由自僻執于同義異名中立為異義。此說不然。何以故。
論曰。意及識已見義異。當知心義亦應有異。
釋曰。小乘中立意及識。名義俱異能了別名識。若了別已謝能為后識生方便。名為意故。識以了別為義。意以生方便為義。如小乘中二名有二義。本識有體無名。故知心名應目本識。此義不可違。
論曰。復有餘師。執是如來說世間喜樂阿梨耶。
釋曰。小乘諸師約阿梨耶名。起執不同。阿梨耶者欲顯何義。愛著境界名阿梨耶。
論曰。如前所說。此中有五取陰說名阿梨耶。
釋曰。此愛著境其義不同。或執是五取陰取是貪愛別名。貪愛所緣自五陰名為取陰。此取陰是眾生愛著處故。說名阿梨耶。
論曰。復有餘師。執樂受與欲相應說名阿梨耶。
釋曰。此五陰非愛著處。若無樂受於樂受若無顛倒
【現代漢語翻譯】 現代漢語譯本：是阿梨耶識（Ālaya-vijñāna，根本識）已經成為王路（比喻容易理解和接受）。
解釋：因為這個眾多的名稱廣泛地顯示了根本識，所以容易被理解，就像王路一樣。所說的王路有三種含義：一是筆直沒有岔路；二是寬廣平坦且為人熟知；三是光明沒有障礙。根本識也是如此。筆直沒有岔路，比喻確定無疑；寬廣平坦且為人熟知，比喻大乘和小乘都弘揚這個意義；光明沒有障礙，比喻引用無量的道理來證明這個識，所以比喻為王路。
論：還有其他的老師，認為心、意、識這三個只是名稱不同，意義相同。這種說法是不對的。
解釋：這個意義是針對小乘而反駁小乘的。小乘認為，阿梨耶識（Ālaya-vijñāna，根本識）、阿陀那識（Ādāna-vijñāna，執持識），由於自己偏執地認為在同義異名中建立了不同的意義。這種說法是不對的。為什麼呢？
論：意和識已經顯現出意義的不同，應當知道心的意義也應該有所不同。
解釋：小乘中設立意和識，名稱和意義都不同。能夠了別的叫做識；如果了別已經過去，能夠為後來的識產生方便的，叫做意。所以，識以了別為意義，意以產生方便為意義。就像小乘中兩個名稱有兩個意義。根本識有體而沒有名稱，所以知道心這個名稱應該指根本識。這個意義是不可違背的。
論：還有其他的老師，認為這是如來說世間的喜樂就是阿梨耶（Ālaya，執藏）。
解釋：小乘的諸位老師對於阿梨耶（Ālaya，執藏）這個名稱，產生了不同的執著。阿梨耶（Ālaya，執藏）想要顯示什麼意義呢？愛著境界叫做阿梨耶（Ālaya，執藏）。
論：就像前面所說的，這其中有五取陰（pañca upādānakkhandha，五種因執取而生的蘊）被說成是阿梨耶（Ālaya，執藏）。
解釋：這種愛著境界的意義是不同的。或者認為這五取陰（pañca upādānakkhandha，五種因執取而生的蘊）中的『取』是貪愛的別名。貪愛所緣的自身五陰（pañca skandha，五蘊）叫做取陰（upādānakkhandha）。這個取陰（upādānakkhandha）是眾生愛著的地方，所以被說成是阿梨耶（Ālaya，執藏）。
論：還有其他的老師，認為樂受與慾望相應，被說成是阿梨耶（Ālaya，執藏）。
解釋：這五陰（pañca skandha，五蘊）不是愛著的地方。如果沒有樂受，對於樂受如果沒有顛倒
【English Translation】 English version: It is that Ālaya-vijñāna (store consciousness) has already become the 'king's road' (a metaphor for being easy to understand and accept).
Explanation: Because these numerous names widely reveal the fundamental consciousness, it is easily understood, just like the king's road. The so-called king's road has three meanings: first, it is straight without forks; second, it is wide, flat, and familiar; third, it is bright and without obstacles. The fundamental consciousness is also like this. Being straight without forks is a metaphor for being certain and without doubt; being wide, flat, and familiar is a metaphor for both Mahayana and Hinayana propagating this meaning; being bright and without obstacles is a metaphor for citing countless reasons to prove this consciousness, so it is compared to the king's road.
Treatise: There are also other teachers who hold that 'mind,' 'intention,' and 'consciousness' are just different names with the same meaning. This view is not correct.
Explanation: This meaning is directed at and refutes the Hinayana. The Hinayana believes that Ālaya-vijñāna (store consciousness) and Ādāna-vijñāna (grasping consciousness) establish different meanings from different names due to their own biased adherence. This statement is incorrect. Why?
Treatise: 'Intention' and 'consciousness' have already shown different meanings; it should be known that the meaning of 'mind' should also be different.
Explanation: In Hinayana, 'intention' and 'consciousness' are established with different names and meanings. That which is capable of distinguishing is called 'consciousness'; if the distinguishing has already passed and can provide convenience for the arising of later consciousness, it is called 'intention.' Therefore, 'consciousness' takes distinguishing as its meaning, and 'intention' takes providing convenience as its meaning. Just like in Hinayana, two names have two meanings. The fundamental consciousness has substance but no name, so it is known that the name 'mind' should refer to the fundamental consciousness. This meaning cannot be violated.
Treatise: There are also other teachers who hold that the worldly joy and pleasure spoken of by the Thus Come One (Tathāgata) is Ālaya (store).
Explanation: The various teachers of Hinayana have different attachments regarding the name Ālaya (store). What meaning does Ālaya (store) want to reveal? Attachment to objects is called Ālaya (store).
Treatise: As mentioned earlier, among these, the five aggregates of clinging (pañca upādānakkhandha) are said to be Ālaya (store).
Explanation: This meaning of attachment to objects is different. Or it is thought that the 'clinging' in the five aggregates of clinging (pañca upādānakkhandha) is another name for craving. The self's five aggregates (pañca skandha) that are the object of craving are called the aggregates of clinging (upādānakkhandha). These aggregates of clinging (upādānakkhandha) are the place where sentient beings are attached, so they are said to be Ālaya (store).
Treatise: There are also other teachers who hold that pleasurable feeling in accordance with desire is said to be Ālaya (store).
Explanation: These five aggregates (pañca skandha) are not the place of attachment. If there is no pleasurable feeling, if there is no inversion regarding pleasurable feeling
。云何於五陰生愛著。是故於樂受中。由欲顛倒心未滅故。此樂受是愛著處。五陰與樂受相應故。說五取陰為愛著處。是故樂受正為愛著處。
論曰。復有餘師。執身見說名阿梨耶。
釋曰。若人說樂受是愛著處。是義不然。此受由能安樂自我。愛自我故愛此樂受。譬如人愛壽故愛壽資糧。如此愛我故愛我資糧。
論曰。如此等諸師。
釋曰。為攝余執有說壽命是愛著處。有說道是愛著處。有說六塵是愛著處。有說見及塵是愛著處。
論曰。迷阿梨耶。由阿含及修得是故作如此執。
釋曰。如此小乘中諸師。不了別阿梨耶識。云何不了別。不了別有二種。一由教。二由行。教謂小乘阿含是。阿含不如理決判此識義故。依阿含迷於此識。行謂粗淺道。無道理能證此識義故。由行亦迷此識。
論曰。由隨小乘教及行。是師所立義不中道理。
釋曰。諸師依小乘教。及離阿梨耶識立別名。若約小乘道推度。此義亦不中。小乘理為自悉檀所違故。
論曰。若有人不迷阿梨耶識。約小乘名成立此識。其義最勝。
釋曰。不迷人是菩薩。由阿含及行諸佛觀人根性依根性立阿含。于下品者有秘密說。于上品者無秘密說。是故具明諸識。由此阿含菩薩不迷此識。由行者
【現代漢語翻譯】 現代漢語譯本 如何對五陰（panchaskandha，構成個體存在的五種要素：色、受、想、行、識）產生愛著？因此，在樂受（sukha vedana，快樂的感受）中，由於欲（kama，慾望）的顛倒心（viparyasa citta，錯誤的認知）沒有滅除的緣故，這樂受就是愛著之處。五陰與樂受相應，所以說五取陰（panchopadanaskandha，執取五陰）是愛著之處。因此，樂受正是愛著之處。
論曰：又有其他老師，執著于身見（satkayadristi，認為五蘊和合的身體是真實存在的我）而說名為阿梨耶（alaya，阿賴耶識，第八識，儲存一切種子）。
釋曰：如果有人說樂受是愛著之處，這種說法是不對的。這種感受是因為能夠安樂自我，愛自我，所以才愛這種樂受。譬如人愛壽命，所以愛壽命的資糧。如此，愛我，所以愛我的資糧。
論曰：像這些老師。
釋曰：爲了涵蓋其他的執著，有人說壽命是愛著之處，有人說道是愛著之處，有人說六塵（sadayatana，色、聲、香、味、觸、法六種外境）是愛著之處，有人說見及塵是愛著之處。
論曰：迷惑于阿梨耶，由於阿含（agama，聖典）以及修行所得，所以才產生這樣的執著。
釋曰：像這些小乘（hinayana，聲聞乘）中的老師，不瞭解阿梨耶識（alayavijnana，阿賴耶識）。如何不瞭解？不瞭解有兩種，一是通過教法，二是通過修行。教法指的是小乘阿含。阿含不如理地決斷此識的意義，所以依據阿含而迷惑於此識。修行指的是粗淺的道，沒有道理能夠證實此識的意義，所以通過修行也迷惑於此識。
論曰：由於隨順小乘的教法和修行，這些老師所立的義理不符合道理。
釋曰：這些老師依據小乘教法，並且離開阿梨耶識而立別名。如果從小乘的道理來推度，這個義理也不符合道理。小乘的道理與自身的宗義相違背。
論曰：如果有人不迷惑于阿梨耶識，從小乘的名相來成立此識，他的義理是最殊勝的。
釋曰：不迷惑的人是菩薩（bodhisattva，發菩提心，立志成佛的修行者）。通過阿含和修行，諸佛觀察人的根性，依據根性而立阿含。對於下品根性的人有秘密的說法，對於上品根性的人沒有秘密的說法。所以詳細地說明諸識。由此阿含，菩薩不迷惑於此識。通過修行者
【English Translation】 English version How does one generate attachment to the five skandhas (panchaskandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness)? Therefore, in pleasant feeling (sukha vedana, pleasant sensation), because the inverted mind (viparyasa citta, distorted perception) of desire (kama, craving) has not been extinguished, this pleasant feeling is the place of attachment. Because the five skandhas are associated with pleasant feeling, it is said that the five aggregates of clinging (panchopadanaskandha, the five aggregates subject to clinging) are the place of attachment. Therefore, pleasant feeling is precisely the place of attachment.
Treatise: Furthermore, there are other teachers who, clinging to the view of self (satkayadristi, the view that the body, composed of the five aggregates, is a real self), speak of it as Alaya (alaya, the Alaya-consciousness, the eighth consciousness, which stores all seeds).
Explanation: If someone says that pleasant feeling is the place of attachment, this is not correct. This feeling is because it can bring happiness to the self, and because one loves the self, one loves this pleasant feeling. For example, a person loves life, so they love the resources for life. Likewise, loving the self, one loves the resources for the self.
Treatise: Like these teachers.
Explanation: To encompass other attachments, some say that life is the place of attachment, some say that the path is the place of attachment, some say that the six sense objects (sadayatana, the six external objects: form, sound, smell, taste, touch, and dharma) are the place of attachment, some say that sight and objects are the place of attachment.
Treatise: They are confused about Alaya because of the Agamas (agama, scriptures) and what is attained through practice, and therefore they make such assertions.
Explanation: Like these teachers in the Hinayana (hinayana, the Vehicle of the Hearers), they do not understand the Alaya-consciousness (alayavijnana, the Alaya-consciousness). How do they not understand? There are two ways of not understanding: one is through doctrine, and the other is through practice. Doctrine refers to the Hinayana Agamas. The Agamas do not rightly determine the meaning of this consciousness, so they are confused about this consciousness based on the Agamas. Practice refers to the shallow path, which has no reason to prove the meaning of this consciousness, so they are also confused about this consciousness through practice.
Treatise: Because they follow the Hinayana teachings and practice, the meanings established by these teachers do not accord with reason.
Explanation: These teachers rely on the Hinayana teachings and establish separate names apart from the Alaya-consciousness. If one infers from the Hinayana doctrine, this meaning also does not accord with reason. The Hinayana doctrine contradicts its own tenets.
Treatise: If someone is not confused about the Alaya-consciousness and establishes this consciousness from the Hinayana terminology, their meaning is the most excellent.
Explanation: The person who is not confused is a Bodhisattva (bodhisattva, a practitioner who has generated the mind of enlightenment and aspires to become a Buddha). Through the Agamas and practice, the Buddhas observe the faculties of people and establish the Agamas according to their faculties. For those of inferior faculties, there are secret teachings; for those of superior faculties, there are no secret teachings. Therefore, they explain the various consciousnesses in detail. Because of these Agamas, the Bodhisattva is not confused about this consciousness. Through practitioners
若人修行能破欲界惑。則見自身為色惑所縛。乃至無色界亦爾。若修行出無色界。見身被縛在阿梨耶識中。為滅此縛故修十地。諸菩薩由甚深行故。不迷此識。若人能了別此識。以小乘名目此識。名義相稱故。成立名義則為最勝。
論曰。云何最勝。
釋曰。顯示小乘義過失於大乘義中則無過失。是故大乘安立最勝。小乘過失者。
論曰。若執取陰名阿梨耶。于惡趣隨一道中。一向苦受處於彼受生。
釋曰。惡趣即四惡趣。於四惡趣中隨入一道。此道定是純惡業果報。無餘受相雜故。名一向苦受處。于彼中有時生樂受。此樂受于惡趣非果報果。但名相似果。唯以苦受為果報果。是罪人處惡趣受苦報故。言于彼受生。
論曰。此取陰最可惡逆。
釋曰。生時住時不可忍故言可惡。於此苦中恒起滅離貪慾意。謂我何時當死。何時當舍離此陰。故名為逆。
論曰。是取陰中一向非可愛。眾生喜樂不應道理。
釋曰。此惡道陰一向是苦惱資糧。于中雲何生愛故喜樂乖理。若說取陰名阿梨耶。此義不成。
論曰。何以故。彼中眾生恒愿取陰斷絕不生。
釋曰。彼中眾生因此苦苦。愿樂滅現在陰。愿樂令后陰不更生。
論曰。若是樂受與欲相應。從第四定乃
【現代漢語翻譯】 現代漢語譯本 若有人修行能夠破除欲界的迷惑（欲界惑：指眾生對欲界的貪戀和執著所產生的煩惱），就會發現自身仍然被色界的迷惑（色惑：指對色界的執著）所束縛，乃至無色界（無色：指對無色界的執著）也是如此。如果修行者超越了無色界，會發現自身仍然被束縛在阿梨耶識（阿梨耶識：又稱藏識，是佛教唯識宗所說的第八識，被認為是儲存一切業種的根本識）中。爲了滅除這種束縛，需要修習十地（十地：菩薩修行過程中的十個階段）。諸位菩薩因為甚深的修行，所以不會迷失於這個阿梨耶識。如果有人能夠清楚地辨別這個阿梨耶識，用小乘（小乘：佛教的一個主要流派，注重個人解脫）的名稱來稱呼它，那麼名和義是相符的，因此成立這個名稱和意義就是最殊勝的。
論曰：如何是最殊勝的？
釋曰：顯示小乘的意義在大乘（大乘：佛教的另一個主要流派，注重普度眾生）的意義中存在過失，而在大乘的意義中則沒有過失。因此，大乘的安立是最殊勝的。小乘的過失在於：
論曰：如果執取五陰（五陰：構成個體存在的五個要素，即色、受、想、行、識）為阿梨耶識，那麼在惡趣（惡趣：佛教中的輪迴的三個惡道，即地獄、餓鬼、畜生）的任何一道中，都將一直承受痛苦，並在此痛苦中受生。
釋曰：惡趣就是指四惡趣（四惡趣：地獄、餓鬼、畜生和阿修羅）。在四惡趣中，無論進入哪一道，這一道必定是純粹的惡業果報，沒有其他感受摻雜其中，所以稱為『一向苦受處』。在惡趣中，有時也會產生快樂的感受，但這種快樂感受對於惡趣來說並非真正的果報，只能說是相似的果報。只有痛苦的感受才是真正的果報，因為罪人在惡趣中承受痛苦的報應，所以說『于彼受生』。
論曰：這種執取五陰是最令人厭惡和抗拒的。
釋曰：因為在出生和存活的時候都難以忍受，所以說是『可惡』。在這種痛苦中，總是生起想要滅除、脫離五陰的貪慾，想著『我什麼時候才能死去，什麼時候才能捨棄這個五陰』，所以稱為『逆』。
論曰：在這種執取五陰中，完全沒有可愛之處，眾生感到喜悅和快樂是不合道理的。
釋曰：這種惡道的五陰完全是苦惱的來源，怎麼可能從中產生愛戀，因此感到喜悅和快樂是不合道理的。如果說執取五陰就是阿梨耶識，這個說法是不成立的。
論曰：為什麼呢？因為其中的眾生總是希望五陰斷絕，不再產生。
釋曰：其中的眾生因為這種苦苦，希望滅除現在的五陰，希望以後的五陰不再產生。
論曰：如果是與慾望相應的快樂感受，從第四禪定（第四禪定：色界四禪的最後一禪，特點是舍念清凈）開始……
【English Translation】 English version If a person cultivates and is able to break through the delusions of the desire realm (Kama-dhatu: the realm of desire, referring to the desires and attachments of beings to the world of desire), they will see that they are still bound by the delusions of the form realm (Rupa-dhatu: the realm of form, referring to attachments to form and material existence), and even the formless realm (Arupa-dhatu: the realm of formlessness, referring to attachments to formless states of mind) is the same. If a practitioner transcends the formless realm, they will see that the body is still bound in the Alaya-vijnana (Alaya-vijnana: also known as the storehouse consciousness, the eighth consciousness in Yogacara Buddhism, considered the fundamental consciousness that stores all karmic seeds). To extinguish this bondage, one must cultivate the Ten Bhumis (Ten Bhumis: the ten stages of a Bodhisattva's path). Because of their profound practice, the Bodhisattvas are not deluded by this consciousness. If a person can clearly distinguish this consciousness and call it by a Hinayana (Hinayana: a major branch of Buddhism, focusing on individual liberation) name, then the name and meaning are consistent, and therefore establishing this name and meaning is the most excellent.
Treatise says: How is it most excellent?
Explanation says: Showing that the meaning of Hinayana has faults in the meaning of Mahayana (Mahayana: another major branch of Buddhism, focusing on universal salvation), while there are no faults in the meaning of Mahayana. Therefore, the establishment of Mahayana is the most excellent. The faults of Hinayana are:
Treatise says: If one clings to the skandhas (skandhas: the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) as the Alaya-vijnana, then in any one of the evil destinies (evil destinies: the three lower realms of rebirth in Buddhism, namely hell, hungry ghosts, and animals), one will always suffer and be born in that suffering.
Explanation says: The evil destinies refer to the four evil destinies (four evil destinies: hell, hungry ghosts, animals, and asuras). Whichever of the four evil destinies one enters, that path is definitely the result of pure evil karma, with no other sensations mixed in, so it is called 'a place of constant suffering'. In the evil destinies, there may sometimes be pleasant sensations, but these pleasant sensations are not the true result of karma for the evil destinies, but only similar results. Only painful sensations are the true result of karma, because sinners in the evil destinies suffer the retribution of their evil deeds, so it is said 'born in that suffering'.
Treatise says: This clinging to the skandhas is the most detestable and resistant.
Explanation says: Because it is unbearable at the time of birth and existence, it is called 'detestable'. In this suffering, there always arises the desire to extinguish and escape the skandhas, thinking 'When will I die, when will I abandon these skandhas', so it is called 'resistant'.
Treatise says: In this clinging to the skandhas, there is absolutely nothing lovable, and it is unreasonable for beings to feel joy and happiness.
Explanation says: These skandhas of the evil destinies are entirely the source of suffering, how can love arise from them, therefore feeling joy and happiness is unreasonable. If it is said that clinging to the skandhas is the Alaya-vijnana, this statement is not valid.
Treatise says: Why is that? Because the beings in them always wish for the skandhas to be cut off and no longer arise.
Explanation says: The beings in them, because of this suffering, wish to extinguish the present skandhas and wish for the future skandhas to no longer arise.
Treatise says: If it is a pleasant sensation that is associated with desire, starting from the Fourth Dhyana (Fourth Dhyana: the last of the four dhyanas in the realm of form, characterized by equanimity and purity of mindfulness)...
至上界。皆無此受。
釋曰。此受不遍三界。但生死一分中有此受。
論曰。若人已得此受。由求得上界則生厭惡。
釋曰。若人已生樂處已。得有樂定見。此樂粗動是放逸處難成易壞。起厭怖心求得上界寂靜。則厭惡此樂。於樂處生離欲心。于不苦不樂中生喜樂心。
論曰。是故眾生於中喜樂不稱道理。
釋曰。若樂不遍三界。若受樂人求離此樂。立此樂為愛著處。則不稱道理。
論曰。若是身見。正法內人信樂無我。非其所愛。于中不生喜樂。
釋曰。若說身見是愛著處。是亦不然。何以故。佛法內人。或約聞慧。或約思修慧。信無我及樂無我。發願修道為滅我見。是故我見非其所愛。由求得無生智。令我見及我愛。未來不更生。是故於中不生喜樂。此身見為一分眾生所愛著。一分眾生不愛著故。不可說身見為愛著處。
論曰。此阿梨耶識。眾生心執為自內我。
釋曰。六道眾生起執著心。謂此法是我自內我。此內我自在清凈。能證為相。由外具故或樂或苦。是人若起如此我見。
論曰。若生一向苦受道中。其愿苦陰永滅不起。
釋曰。此人若有惡業因緣故。墮一向苦受惡道。其計我清凈。無變異。由外具但證變異及染污起無有愛。愿我與
【現代漢語翻譯】 現代漢語譯本： 至上界（指色界和無色界）。都沒有這種感受。
解釋：這種感受並不遍及三界（欲界、色界、無色界），只是在生死輪迴的一部分中才有這種感受。
論：如果有人已經獲得了這種感受，因為想要得到上界的境界，就會對此產生厭惡。
解釋：如果有人已經生在快樂的地方，並且獲得了快樂的禪定，認為這種快樂是粗糙浮動的，是容易放逸的地方，難以成就而且容易壞滅，就會生起厭惡之心，尋求上界的寂靜，因此厭惡這種快樂。對於快樂的地方生起離欲之心，對於不苦不樂的感受生起喜樂之心。
論：因此，眾生對於不苦不樂的感受產生喜樂是不合道理的。
解釋：如果快樂不遍及三界，如果感受快樂的人尋求脫離這種快樂，把這種快樂立為愛著之處，那就不合道理。
論：如果是身見（認為身體是真實的我），正法中的人信樂無我，就不會喜愛身體，因此不會對不苦不樂的感受產生喜樂。
解釋：如果說身見是愛著之處，這也是不對的。為什麼呢？佛法中的人，或者通過聽聞佛法獲得的智慧，或者通過思考和修行獲得的智慧，相信無我並且喜愛無我，發願修行是爲了滅除我見。因此，我見不是他們所喜愛的。因為想要獲得無生智，使我見和我愛在未來不再產生。因此，他們不會對不苦不樂的感受產生喜樂。這種身見只是一部分眾生所愛著的，一部分眾生不愛著，所以不能說身見是愛著之處。
論：這個阿梨耶識（第八識），眾生執著它為自己內在的我。
解釋：六道眾生生起執著心，認為這個法是我自己內在的我。這個內在我是自在清凈的，能夠作為證知的對象。因為外在的條件，所以感受快樂或痛苦。如果有人生起這樣的我見。
論：如果生在只有痛苦感受的道中，他們會希望痛苦永遠滅除，不再生起。
解釋：如果這個人因為惡業的因緣，墮落到只有痛苦感受的惡道中，他們認為我是清凈的，沒有變異的。因為外在的條件，只是感受到變異和染污，沒有喜愛，希望我和...
【English Translation】 English version: To the upper realms (referring to the Form Realm and Formless Realm). None of them have this feeling.
Explanation: This feeling does not pervade the Three Realms (Desire Realm, Form Realm, Formless Realm), but only exists in a portion of the cycle of birth and death.
Treatise: If someone has already attained this feeling, they will develop aversion to it because they want to attain the realms of the upper realms.
Explanation: If someone has already been born in a place of happiness and has attained a joyful samadhi, they consider this joy to be coarse and fluctuating, a place prone to indulgence, difficult to achieve and easily destroyed, they will develop a sense of aversion and seek the tranquility of the upper realms, thus disliking this joy. They develop a desire to be free from the Desire Realm, and develop joy and happiness in the feeling of neither suffering nor pleasure.
Treatise: Therefore, it is unreasonable for sentient beings to generate joy and happiness in the midst of neither suffering nor pleasure.
Explanation: If joy does not pervade the Three Realms, and if someone who experiences joy seeks to escape from this joy, establishing this joy as a place of attachment, then it is unreasonable.
Treatise: If it is the view of self (thinking the body is the real self), people within the orthodox Dharma who believe in and delight in no-self will not love the body, and therefore will not generate joy and happiness towards the feeling of neither suffering nor pleasure.
Explanation: If it is said that the view of self is a place of attachment, this is also incorrect. Why? People within the Buddhadharma, either through the wisdom gained from hearing the Dharma, or through the wisdom gained from contemplation and cultivation, believe in no-self and delight in no-self, vowing to cultivate in order to eliminate the view of self. Therefore, the view of self is not what they love. Because they want to attain the wisdom of non-origination, so that the view of self and the love of self will no longer arise in the future. Therefore, they will not generate joy and happiness towards the feeling of neither suffering nor pleasure. This view of self is only loved by a portion of sentient beings, and not loved by a portion of sentient beings, so it cannot be said that the view of self is a place of attachment.
Treatise: This Alaya Consciousness (the eighth consciousness), sentient beings cling to it as their inner self.
Explanation: Sentient beings in the six realms generate clinging, thinking that this dharma is my own inner self. This inner self is free, pure, and able to be the object of cognition. Because of external conditions, they experience happiness or suffering. If someone generates such a view of self.
Treatise: If they are born in a path of only painful feelings, they will wish that the aggregates of suffering will be extinguished forever and never arise again.
Explanation: If this person, due to the causes and conditions of evil karma, falls into an evil path of only painful feelings, they think that I am pure and without change. Because of external conditions, they only feel change and defilement, without love, hoping that I and...
外具永絕相離。何以故。
論曰。阿梨耶識我愛所縛故。不曾愿樂滅除自我。
釋曰。由不了別此識。緣此識起我執。由我執起我愛。由此我愛不求滅我。欲安樂此我故。求滅離外具。
論曰。從第四定以上受生眾生。雖復不樂有欲樂受。于阿梨耶識中。是自我愛隨逐不離。
釋曰。前已明眾生於惡道中。止求離苦無慾舍我心。此中明眾生在舍受處。無樂受可愛樂。厭惡樂受如惡道人厭惡苦受。無因緣于阿梨耶識中。欲舍我愛故。阿梨耶識是愛著處。
論曰。複次正法內人。雖復愿樂無我違逆身見。于阿梨耶識中亦有自我愛。
釋曰。前複次約佛法外人。此複次約佛法內人。自有三品。一在正思。二在正修。三在有學。此三品人二人伏我見。一人滅我見。何以故。前二人比知無我。后一人證知無我故。言違逆身見。于阿梨耶識中。長時數習我愛。雖復違逆身見。于本識中我愛猶恒隨逐。是故身見非愛著處。不應名阿梨耶。
論曰。以阿梨耶名安立此識。則為最勝。是名成立阿梨耶別名。
釋曰。由此愛著處名。比度諸師執名義不相稱。若取此名比度第一。名義相稱。故引彼所立名。成立本識則為最勝。此品中總攝諸名引道理顯本識故。稱眾名品。
相品第二
【現代漢語翻譯】 現代漢語譯本 『外在之物永遠斷絕，相互分離。』這是什麼緣故呢？
論曰：阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，藏識，含藏識，根本識，第八識）被我愛所束縛，因此不曾希望滅除自我。
釋曰：由於不能明瞭辨別此識，緣於此識生起我執。由於我執生起我愛。由於此我愛，不尋求滅除自我，爲了安樂此自我，所以尋求滅除和分離外在之物。
論曰：從第四禪定以上受生的眾生，即使不再喜歡欲樂之感受，在阿梨耶識中，自我愛仍然隨逐不離。
釋曰：前面已經說明眾生在惡道中，只求脫離痛苦，沒有慾望和捨棄自我的心。這裡說明眾生在舍受之處，沒有快樂的感受可以喜愛，厭惡快樂的感受如同惡道之人厭惡痛苦的感受。沒有因緣在阿梨耶識中，想要捨棄我愛。因此阿梨耶識是愛著之處。
論曰：再次，正法中的修行人，即使希望無我，違逆身見（Sakkāya-ditthi，認為五蘊和合的身體是真實的我），在阿梨耶識中也有自我愛。
釋曰：前面的『複次』是針對佛法之外的人，這裡的『複次』是針對佛法之內的人。佛法內人自有三種品類：一是在正思（正確的思考），二是在正修（正確的修行），三是在有學（還在學習的聖者）。這三種品類的人，前兩種人只是伏住了我見，后一種人滅除了我見。這是什麼緣故呢？因為前兩種人只是通過比量知道無我，后一種人是證悟了無我。所以說『違逆身見』，在阿梨耶識中，長時間多次串習我愛，即使違逆身見，在本識中我愛仍然恒常隨逐。因此，身見不是愛著之處，不應該稱為阿梨耶。
論曰：用阿梨耶來命名安立此識，就是最殊勝的。這是成立阿梨耶這個別名。
釋曰：由此愛著之處的名稱，比度其他論師所執著的名義不相稱。如果取此名稱來比度，則是第一，名義相稱。所以引用他們所立的名稱，來成立本識就是最殊勝的。此品中總攝各種名稱，引用道理來顯明本識，所以稱為眾名品。
相品第二
【English Translation】 English version 『External things are forever severed and separated.』 What is the reason for this?
Treatise says: The Ālaya-vijñāna (storehouse consciousness) is bound by self-love, therefore it has never desired to eliminate the self.
Explanation says: Because one cannot clearly distinguish this consciousness, self-attachment arises based on this consciousness. Due to self-attachment, self-love arises. Because of this self-love, one does not seek to eliminate the self; in order to bring comfort to this self, one seeks to eliminate and separate from external things.
Treatise says: Sentient beings who are born in the fourth dhyana (meditative absorption) and above, even if they no longer enjoy the pleasure of desire, self-love still follows and does not leave the Ālaya-vijñāna.
Explanation says: It has already been explained that sentient beings in the evil realms only seek to escape suffering, and have no desire or intention to abandon the self. Here, it is explained that sentient beings in the realm of equanimity have no pleasurable feelings to enjoy, and they detest pleasurable feelings just as beings in the evil realms detest painful feelings. There is no cause or condition in the Ālaya-vijñāna to want to abandon self-love. Therefore, the Ālaya-vijñāna is the place of attachment.
Treatise says: Furthermore, practitioners within the true Dharma, even if they desire non-self and oppose the view of self (Sakkāya-ditthi, the belief that the aggregate of the five skandhas is a real self), there is still self-love in the Ālaya-vijñāna.
Explanation says: The previous 『furthermore』 was directed towards those outside the Buddha's teachings; this 『furthermore』 is directed towards those within the Buddha's teachings. There are three kinds of people within the Dharma: first, those in right thought; second, those in right practice; and third, those who are still learning (Saints in training). Among these three kinds of people, the first two subdue the view of self, while the last one eliminates the view of self. What is the reason for this? Because the first two only know non-self through inference, while the last one realizes non-self through direct experience. Therefore, it is said 『oppose the view of self』; in the Ālaya-vijñāna, self-love has been practiced for a long time and repeatedly. Even if one opposes the view of self, self-love still constantly follows in the fundamental consciousness. Therefore, the view of self is not the place of attachment, and should not be called Ālaya.
Treatise says: To establish this consciousness by naming it Ālaya is the most excellent. This is to establish the special name of Ālaya.
Explanation says: Because of this name of the place of attachment, comparing it to the names held by other teachers, the meaning does not match. If this name is taken for comparison, it is the best, and the name and meaning match. Therefore, quoting the name they established to establish the fundamental consciousness is the most excellent. In this chapter, all kinds of names are summarized, and reason is used to reveal the fundamental consciousness, so it is called the chapter of many names.
Chapter Two on Characteristics
相章第一
釋曰。此品有七章。一相。二熏習。三不一異。四更互為因果。五因果別不別。六緣生。七四緣。
論曰。複次成立此識相。云何可見。
釋曰。已依眾名成立阿梨耶識。由此眾名。阿梨耶識體相不可了別。若不了別體相。此識則難可解。今欲令通達此識故次應示其體相。
論曰。此相略說有三種。一立自相。二立因相。三立果相。立自相者。依一切不凈品法習氣。為彼得生。攝持種子作器。是名自相。
釋曰。決定藏論中。明本識有八相。異彼廣說。故言略說三種。自相義云何。依一切不凈品法。熏習此識最勝。為彼得生功能。此功能相復云何。謂攝持種子。云何攝持。熏習成一故言攝持。
論曰。立因相者。此一切種子識。為生不凈品法。恒起為因。是名因相。
釋曰。八識中隨一識不凈品法所熏習。已得功能勝異為生彼法。後轉成因是名因相。
論曰。立果相者。此識因種種不凈品法無始習氣。方乃得生是名果相。
釋曰。依止三種不凈品法熏習。后時此識得生。為攝藏無始熏習故。是名果相。
熏習章第二
論曰。何法名習氣。此習氣名欲顯何義。
釋曰。此二問有何異。前問名所目義。后問義所得名。
論曰
【現代漢語翻譯】 現代漢語譯本 相章第一
釋曰：此品共有七章。一是相，二是熏習，三是不一異，四是更互為因果，五是因果別不別，六是緣生，七是四緣。
論曰：再次成立此識的相，如何才能看見？
釋曰：已經依靠眾多的名稱成立了阿梨耶識（Ālaya-vijñāna，藏識）。由於這些名稱，阿梨耶識的體相無法清楚辨別。如果不能清楚辨別體相，這個識就難以理解。現在想要使人通達這個識，所以接下來應當顯示它的體相。
論曰：此相略說有三種。一是立自相，二是立因相，三是立果相。立自相是指，依靠一切不凈品法（不純凈的、不清凈的法）的習氣（vāsanā，熏習的勢力），爲了使它們能夠產生，攝持種子（bīja，潛在的可能性）作為容器，這叫做自相。
釋曰：《決定藏論》中，說明本識有八種相，與那裡廣泛的解說不同，所以說略說三種。自相的意義是什麼？依靠一切不凈品法熏習這個識最為殊勝，爲了使它們能夠產生功能。這個功能的相又是什麼？就是攝持種子。如何攝持？熏習成為一體，所以說攝持。
論曰：立因相是指，這個一切種子識（sarva-bīja-vijñāna，包含一切種子的識），爲了產生不凈品法，恒常作為原因，這叫做因相。
釋曰：八識中任何一個識被不凈品法所熏習，已經獲得功能，殊勝而特異，爲了產生那些法，後來轉變成原因，這叫做因相。
論曰：立果相是指，這個識依靠種種不凈品法的無始習氣，才能夠產生，這叫做果相。
釋曰：依靠三種不凈品法熏習，之後這個識才得以產生，爲了攝藏無始以來的熏習，所以叫做果相。
熏習章第二
論曰：什麼法叫做習氣？這個習氣的名稱想要顯示什麼意義？
釋曰：這兩個問題有什麼不同？前一個問題是名稱所指代的意義，后一個問題是意義所得到的名稱。
論曰：
【English Translation】 English version Chapter One: Characteristics
Explanation: This chapter has seven sections. First, characteristics; second, conditioning (habit energy); third, neither identical nor different; fourth, mutually causal; fifth, whether cause and effect are separate or not; sixth, dependent origination; seventh, the four conditions.
Treatise: Furthermore, to establish the characteristics of this consciousness, how can it be seen?
Explanation: The Ālaya-vijñāna (storehouse consciousness) has already been established based on numerous names. Due to these names, the essence and characteristics of the Ālaya-vijñāna cannot be clearly distinguished. If its essence and characteristics cannot be clearly distinguished, this consciousness will be difficult to understand. Now, in order to enable understanding of this consciousness, its essence and characteristics should be shown next.
Treatise: Briefly speaking, these characteristics have three aspects. First, establishing the self-characteristic; second, establishing the cause-characteristic; third, establishing the effect-characteristic. Establishing the self-characteristic means that, relying on the habit energies (vāsanā) of all impure dharmas (phenomena), in order for them to arise, it holds the seeds (bīja) as a container. This is called the self-characteristic.
Explanation: In the Treatise on Determining the Store, it is explained that the fundamental consciousness has eight characteristics, which is different from the extensive explanation there. Therefore, it is said that there are briefly three. What is the meaning of the self-characteristic? Relying on all impure dharmas, the conditioning of this consciousness is most excellent, in order for them to be able to produce function. What is the characteristic of this function? It is holding the seeds. How does it hold? Conditioning becomes one, therefore it is said to hold.
Treatise: Establishing the cause-characteristic means that this all-seed consciousness (sarva-bīja-vijñāna), in order to produce impure dharmas, constantly acts as a cause. This is called the cause-characteristic.
Explanation: Any one of the eight consciousnesses is conditioned by impure dharmas, having already obtained function, being excellent and distinct, in order to produce those dharmas, later transforming into a cause. This is called the cause-characteristic.
Treatise: Establishing the effect-characteristic means that this consciousness, relying on the beginningless habit energies of various impure dharmas, is then able to arise. This is called the effect-characteristic.
Explanation: Relying on the conditioning of three kinds of impure dharmas, later this consciousness is able to arise, in order to store the conditioning from beginningless time. Therefore, it is called the effect-characteristic.
Chapter Two: Conditioning
Treatise: What dharma is called habit energy? What meaning does the name 'habit energy' intend to show?
Explanation: What is the difference between these two questions? The former question is the meaning indicated by the name, and the latter question is the name obtained by the meaning.
Treatise:
。此法與彼相應。共生共滅后變為彼生因。此即所顯之義譬如於麻以花熏習。麻與花同時生滅。彼數數生為麻香生因。
釋曰。此謂能受熏習法。彼謂能熏習法。共謂一時一處。同生同滅若法有生滅。則有能熏所熏。若異此則不然。能熏者相續短。所熏者相續長。是故能熏已謝所熏恒在。后變為彼生因。變即當彼如彼生功能此亦復爾。此即所顯之義義即名所目。名即義所成。
論曰。若人有欲等行。有欲等習氣。
釋曰。數起煩惱是名行。此行有習氣。習氣何相。
論曰。是心與欲等同生同滅。彼數數生。為心變異生因。
釋曰。同生滅義如前。彼者欲等行。數數生者。或約一生或約一時。先未有熏習。今變異為彼生因能變異心是名熏習。于不凈品中是一類謂煩惱濁。
論曰。若多聞人有多聞習氣。
釋曰。多聞人或在思位。或在修位。有多聞習氣。此有何相。
論曰。數思所聞共心生滅。
釋曰。如前所聞名句味。引多道理。恒思量。是思量中正思與意識共生共滅。
論曰。彼數數生為心明瞭生因。
釋曰。是正思所聞。于意識中數數生滅。意識于聞中既明瞭。熏習阿梨耶識。此意識若滅。后更欲起。次第轉勝。由此熏習成。是故聰明事不失
【現代漢語翻譯】 現代漢語譯本：這種方法與那種方法相互呼應。共同產生共同滅亡后，就變成了那種方法產生的起因。這就是所要闡明的意義，比如用花來熏麻。麻和花同時產生同時滅亡。那些花多次產生，就成為麻產生香味的原因。
解釋說：『此法』指的是能夠接受熏習的法，『彼法』指的是能夠進行熏習的法。『共同』指的是在同一時間同一地點。『同生同滅』，如果法有生有滅，那麼就有能熏和所熏。如果不是這樣，那就不是熏習。能熏的法相續短暫，所熏的法相續長久。因此，能熏的法已經消逝，所熏的法仍然存在。後來就變成了那種法產生的起因。『變』就是當成那種法，像那種法一樣產生功能，這裡也是這樣。『此即所顯之義』，意義就是名稱所指的目標，名稱就是意義所成就的。
論中說：如果人有貪慾等行為，就會有貪慾等的習氣。
解釋說：多次生起煩惱，這叫做『行』。這種『行』有習氣。習氣是什麼樣的呢？
論中說：是心與貪慾等同生同滅。那些貪慾等多次產生，就成為心產生變異的起因。
解釋說：『同生滅』的意義和前面一樣。『彼』指的是貪慾等行為。『數數生』，或者指一生中，或者指一個時期內。先前沒有熏習，現在變異成為那些法產生的起因，能夠使心產生變異，這叫做熏習。在不凈的品類中，這是一種煩惱的混濁。
論中說：如果博學多聞的人，就會有多聞的習氣。
解釋說：博學多聞的人，或者處於思位，或者處於修位，有多聞的習氣。這有什麼樣的特徵呢？
論中說：多次思考所聽聞的法，與心共同生滅。
解釋說：像前面所說的名、句、味，引用許多道理，經常思考衡量。在這種思考衡量中，正確的思考與意識共同生滅。
論中說：那些思考多次產生，就成為心產生明瞭的起因。
解釋說：這種正確的思考所聽聞的法，在意識中多次生滅。意識對於所聽聞的法已經明瞭，熏習阿梨耶識（Alaya-識，儲存所有經驗的倉庫識）。如果這個意識滅了，後來又想生起，次第逐漸增強。由此熏習而成。因此，聰明的事情不會遺失。
【English Translation】 English version: This method corresponds to that method. After arising and ceasing together, it becomes the cause of that arising. This is the meaning to be revealed, like using flowers to scent hemp. The hemp and flowers arise and cease simultaneously. Those flowers arising repeatedly become the cause of the hemp producing fragrance.
Explanation: 'This method' refers to the dharma that can be influenced, and 'that method' refers to the dharma that can influence. 'Together' means at the same time and in the same place. 'Arising and ceasing together,' if a dharma has arising and ceasing, then there is the influencer and the influenced. If it is not like this, then it is not influencing. The influencer has a short continuum, and the influenced has a long continuum. Therefore, the influencer has already vanished, and the influenced still exists. Later, it becomes the cause of that arising. 'Change' is to become that dharma, like that dharma producing function, and it is the same here. 'This is the meaning to be revealed,' the meaning is the target pointed to by the name, and the name is what is accomplished by the meaning.
The treatise says: If a person has actions such as desire, they will have habits of desire, etc.
Explanation: Repeatedly arising afflictions are called 'actions.' These 'actions' have habits. What is the characteristic of these habits?
The treatise says: It is the mind arising and ceasing together with desire, etc. Those desires, etc., arising repeatedly become the cause of the mind producing variations.
Explanation: The meaning of 'arising and ceasing together' is the same as before. 'Those' refers to actions such as desire. 'Arising repeatedly' refers to either in one lifetime or in one period of time. Previously there was no influence, now the variation becomes the cause of those dharmas arising, and being able to cause the mind to produce variations is called influence. In the impure category, this is a kind of turbidity of afflictions.
The treatise says: If a person is learned and has heard much, they will have habits of much learning.
Explanation: A learned person is either in the stage of thought or in the stage of cultivation, and has habits of much learning. What are the characteristics of this?
The treatise says: Repeatedly thinking about what has been heard, arising and ceasing together with the mind.
Explanation: Like the name, sentence, and taste mentioned before, citing many principles, constantly thinking and measuring. In this thinking and measuring, correct thinking arises and ceases together with consciousness.
The treatise says: Those thoughts arising repeatedly become the cause of the mind producing clarity.
Explanation: This correct thinking about what has been heard arises and ceases repeatedly in consciousness. Consciousness is already clear about what has been heard, influencing the Alaya-識 (Alaya-vijñāna, the storehouse consciousness that stores all experiences). If this consciousness ceases, and later wants to arise again, the order gradually increases. This is accomplished by influence. Therefore, clever things are not lost.
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論曰。由此熏習得堅住故。
釋曰。于思慧得堅。于修慧得住。
論曰。故說此人為能持法。
釋曰。由此熏習能不忘失。若人別緣餘事。亦得說名能持法人。
論曰。于阿梨耶識。應知如此道理。
釋曰。若善惡熏習。生起道理應如此知。
不一異章第三
論曰。此染污種子。與阿梨耶識同異云何。
釋曰。是不凈品法種子。在阿梨耶識中。為有別體故異。為無別體故不異。若爾有何失。若異者諸種子應有分分差別。阿梨耶識亦應如是成無量分。若種子自異本識。不異剎那剎那滅義則不成。若此識與種子異。于識中善惡二業熏習。隨業或善或惡。生起種子。汝許種子是無記。云何得異。此識與種子若不異彼多此一。云何不異。此難顯二種過失。為離彼難二過失故。須明不一不異義。
論曰。不由別物體故異如此和合雖難分別。而非不異。
釋曰。此阿梨耶識與種子。如此共生。雖有能依所依不由別體故異。如眼根及眼識。眼根以色為體。眼識以無色為體。此識與種子無此異體故。不可說異。既不可說異。何不說一。如此和合雖難分別。而能依是假無體。所依是實有體。假實和合異相難可分別。以無二體故。譬如苦集二諦。苦諦實有果報五
【現代漢語翻譯】 現代漢語譯本：
論曰：由此熏習，獲得堅固安住。
釋曰：對於思慧，獲得堅固；對於修慧，獲得安住。
論曰：所以說這個人是能夠持法的人。
釋曰：由於這種熏習，能夠不忘失。如果有人特別專注于其他事情，也可以被稱作能持法的人。
論曰：對於阿梨耶識（Ālayavijñāna，又稱阿賴耶識，藏識，含藏識，為宇宙萬有的本源。），應當這樣理解這個道理。
釋曰：如果善或惡的熏習，生起的道理應當這樣理解。
不一異章第三
論曰：這個染污的種子，與阿梨耶識（Ālayavijñāna）的同異之處是什麼？
釋曰：是不清凈品法的種子，在阿梨耶識（Ālayavijñāna）中，是有別體的緣故而異，還是沒有別體的緣故而不異？如果是這樣，有什麼過失？如果是有別體的，那麼諸種子應該有分分差別，阿梨耶識（Ālayavijñāna）也應該這樣成為無量分。如果種子自身異於本識，不異於剎那剎那滅的意義則不能成立。如果這個識與種子相異，在識中善惡二業的熏習，隨著業力或者善或者惡，生起種子。你認為種子是無記（性質不明，非善非惡），怎麼能說是異呢？這個識與種子如果不異，彼多此一，怎麼能說是不異呢？這個難題顯示了兩種過失。爲了離開那兩種過失，所以需要闡明不一不異的意義。
論曰：不是因為有別的物體而異，像這樣和合雖然難以分別，但並非不異。
釋曰：這個阿梨耶識（Ālayavijñāna）與種子，像這樣共同生起，雖然有能依和所依，但不是因為有別的體性而異。比如眼根和眼識，眼根以色為體，眼識以無色為體。這個識與種子沒有這種異體，所以不可說異。既然不可說異，為什麼不說一？像這樣和合雖然難以分別，而能依是假無體，所依是實有體，假實和合，異相難以分別。因為沒有二體，譬如苦集二諦（Dukkha-samudaya，佛教四聖諦之二。苦諦是說明人生的本質是苦，集諦是說明苦產生的原因。），苦諦是實有的果報五
【English Translation】 English version:
Treatise says: Because of this conditioning, one obtains firmness and abiding.
Explanation says: One obtains firmness in reflective wisdom (思慧). One obtains abiding in cultivation wisdom (修慧).
Treatise says: Therefore, it is said that this person is capable of upholding the Dharma.
Explanation says: Because of this conditioning, one is able to not forget. If a person particularly focuses on other matters, they can also be called a person capable of upholding the Dharma.
Treatise says: Regarding the Ālayavijñāna (阿梨耶識, storehouse consciousness), one should understand the principle in this way.
Explanation says: If good or evil conditioning arises, the principle of its arising should be understood in this way.
Chapter Three: Not One, Not Different
Treatise says: How are these defiled seeds the same as or different from the Ālayavijñāna (阿梨耶識)?
Explanation says: Are the seeds of impure phenomena in the Ālayavijñāna (阿梨耶識) different because they have a separate substance, or not different because they do not have a separate substance? If so, what is the fault? If they are different, then the seeds should have distinctions in every part, and the Ālayavijñāna (阿梨耶識) should also become infinitely divided. If the seeds are different from the fundamental consciousness, then the meaning of momentary cessation cannot be established. If this consciousness is different from the seeds, then the conditioning of good and evil karma in the consciousness, according to the karma, either good or evil, gives rise to seeds. You admit that the seeds are neutral (無記, neither good nor evil), so how can they be said to be different? If this consciousness is not different from the seeds, then the many are this one, so how can they be said to be not different? This difficulty reveals two kinds of faults. In order to avoid those two faults, it is necessary to clarify the meaning of not one and not different.
Treatise says: It is not different because of a separate object. Although such a combination is difficult to distinguish, it is not not different.
Explanation says: This Ālayavijñāna (阿梨耶識) and the seeds arise together in this way. Although there is a dependent and a that which is depended upon, it is not different because of a separate substance. For example, the eye faculty and eye consciousness. The eye faculty takes form as its substance, and the eye consciousness takes formlessness as its substance. This consciousness and the seeds do not have this different substance, so it cannot be said to be different. Since it cannot be said to be different, why not say it is one? Although such a combination is difficult to distinguish, the dependent is provisionally without substance, and that which is depended upon is actually with substance. The combination of provisional and actual makes it difficult to distinguish the different aspects. Because there are not two substances, it is like the two noble truths of suffering and its origin (Dukkha-samudaya, the second of the Four Noble Truths in Buddhism, explaining the cause of suffering). The truth of suffering is the actual retribution of the five
陰為體。集諦是假名。依苦諦得顯。無有別體。假說為因。五陰雖難分別而非不異。識與種子亦爾。何以故。
論曰。阿梨耶識如此而生。
釋曰。若不異如先熏習未生時。此識但是果報。不能為他作因。若熏習生時。此識亦應如此而生。與本無異。既無此義故非不異。無此義者。
論曰。熏習生時有功能勝異。說名一切種子。
釋曰。此識先未有功能熏習生。後方有功能故異於前。前識但是果報。不得名一切種子。后識能為他生因。說名一切種子。前識但生自相續。后識能生自他相續故勝於前。譬如麥種子。于生自芽有功能故。說麥是芽種子。麥若陳久或為火所損。則失功能。麥相不異。以功能壞故不名種子。此識亦爾。若有生一切法功能。由與功能相應。說名一切種子。此功能若謝無餘。但說名果報識。非一切種子。是故非不異。
更互為因果章第四
論曰。云何阿梨耶識與染污。一時更互為因。
釋曰。阿梨耶識或為一切法因。或為一切法果。一切法于阿梨耶識亦爾。如此義云何可知。為顯此義故應說譬。
論曰。譬如燈光與燈炷生及燒然。一時更互為因。
釋曰。由炷體作依止。能生光焰故。炷是光焰生因。光焰即此生剎那中能燒然炷。光焰即為炷
【現代漢語翻譯】 現代漢語譯本：陰是集諦的本體。集諦（Samudaya, 苦的根源）只是假名安立，依苦諦（Dukkha, 苦）才能顯現，沒有獨立的本體。只是假說它為因。五陰（Skandha, 色、受、想、行、識五種構成要素）雖然難以分別，但並非沒有差別。識（Vijnana, 意識）與種子（Bija, 潛在的可能性）也是如此。為什麼呢？
論曰：阿梨耶識（Alaya-vijnana, 藏識）就是這樣產生的。
釋曰：如果阿梨耶識與先前熏習（Vasana, 習氣）未生時沒有差別，那麼這個識就只是果報（Vipaka, 結果），不能作為其他事物的因。如果熏習產生時，這個識也應該這樣產生，與原本沒有差別。既然沒有這個道理，所以並非沒有差別。沒有這個道理是指：
論曰：熏習產生時，具有功能上的殊勝差異，所以稱為一切種子（Sarva-bija, 一切種子的意思）。
釋曰：這個識先前沒有功能，通過熏習才產生。後來才具有功能，所以與之前的不同。之前的識只是果報，不能稱為一切種子。後來的識能作為其他事物產生的因，所以稱為一切種子。之前的識只能產生自身的相續，後來的識能產生自身和他人的相續，所以勝過之前的。譬如麥子的種子，因為它具有產生自身麥芽的功能，所以說麥子是麥芽的種子。麥子如果陳舊很久，或者被火燒壞，就會失去功能。麥子的相狀沒有改變，但因為功能壞了，所以不能稱為種子。這個識也是如此，如果有產生一切法的功能，由於與功能相應，所以稱為一切種子。這個功能如果完全消失，就只能稱為果報識，不是一切種子。因此，並非沒有差別。
更互為因果章 第四
論曰：阿梨耶識與染污（Klesha, 煩惱）如何一時互相作為因？
釋曰：阿梨耶識有時作為一切法的因，有時作為一切法的果。一切法對於阿梨耶識也是如此。這個道理如何才能知道呢？爲了顯明這個道理，應該說個譬喻。
論曰：譬如燈光與燈炷的產生和燃燒，一時互相作為因。
釋曰：由於燈炷的本體作為依止，能夠產生光焰，所以燈炷是光焰產生的因。光焰就在這個產生的剎那中能夠燃燒燈炷，光焰就是燈炷的...
【English Translation】 English version: The Skandhas (Skandha, aggregates) are the substance of Samudaya (Samudaya, the origin of suffering). Samudaya is merely a provisional name, manifested based on Dukkha (Dukkha, suffering), and has no separate substance. It is only provisionally said to be a cause. Although the five Skandhas are difficult to distinguish, they are not without differences. Vijnana (Vijnana, consciousness) and Bija (Bija, seeds, potentiality) are also like this. Why is that?
Treatise says: The Alaya-vijnana (Alaya-vijnana, store consciousness) arises in this way.
Explanation says: If the Alaya-vijnana is no different from when the Vasana (Vasana, habit energy) had not yet arisen, then this consciousness is merely Vipaka (Vipaka, result) and cannot act as a cause for other things. If this consciousness arises when the Vasana arises, then this consciousness should also arise in this way, with no difference from the original state. Since this is not the case, they are not without differences. 'Not the case' means:
Treatise says: When the Vasana arises, it has superior differences in function, and is therefore called Sarva-bija (Sarva-bija, all seeds).
Explanation says: This consciousness previously had no function, but it arises through Vasana. Later, it has function, so it is different from before. The previous consciousness is merely Vipaka and cannot be called Sarva-bija. The later consciousness can act as a cause for the arising of other things, so it is called Sarva-bija. The previous consciousness can only produce its own continuum, while the later consciousness can produce its own and others' continuums, so it is superior to the previous one. For example, a wheat seed has the function of producing its own sprout, so it is said that wheat is the seed of the sprout. If the wheat is old or damaged by fire, it will lose its function. The appearance of the wheat does not change, but because the function is destroyed, it cannot be called a seed. This consciousness is also like this. If it has the function of producing all Dharmas, it is called Sarva-bija because it is associated with function. If this function completely disappears, it can only be called Vipaka-vijnana, not Sarva-bija. Therefore, they are not without differences.
Chapter Four: Mutual Causation of Cause and Effect
Treatise says: How do Alaya-vijnana and Klesha (Klesha, defilements) act as mutual causes at the same time?
Explanation says: Alaya-vijnana sometimes acts as the cause of all Dharmas, and sometimes as the result of all Dharmas. All Dharmas are also like this for Alaya-vijnana. How can this principle be known? To clarify this principle, a metaphor should be given.
Treatise says: For example, the light of a lamp and the wick of a lamp arise and burn at the same time, acting as mutual causes.
Explanation says: Because the substance of the wick acts as a support and can produce light and flame, the wick is the cause of the light and flame. The light and flame can burn the wick in the moment of its arising, the light and flame are the wick's...
燒然因。此阿梨耶識與彼一切法。為共有生因。應知此義。何以故。此因現在住。未壞果生亦可見。
論曰。又如蘆束一時相依持故得住立。
釋曰。如二蘆束。一一剎那中互相依互相持。
論曰。應知本識與能熏習。更互為因其義亦爾。如識為染污法因。染污法為識因。
釋曰。此阿梨耶識為種子生因。若無此識三業生滅無可依處。如體謝滅功能亦爾。故由此識諸法體生功能亦立。是故本識為彼生因。彼法亦爾。若彼法無此識起。在現在無有道理。轉后異前。此變異是彼法果。
論曰。何以故。
釋曰。何故不別說余法相對。互為因果而唯明識與染污法互為因果。或是外道或是二乘。作如此問。
論曰。離此二法。異因不可得故。
釋曰。於世間中離分別依他二法。更無餘法。阿梨耶識是依他性。餘一切法是分別性。此二法攝一切法。皆盡三界唯有識故。是故離此二法。異因不可得。若二法為共有因是功力。果隨因品類。其品類亦應爾。
因果別不別章第五
論曰。云何熏習不異不多種。而能為有異多種諸法作生因。
釋曰。此難欲難俱有因。則不成難。以執果與因不一時故。若難果報因此可成難。果報因必是有記。果報果必與因不同時。
【現代漢語翻譯】 現代漢語譯本： 燒然因（Ranan Hetu）：因此，阿梨耶識（Alaya-vijnana，藏識）與彼一切法，是共有的生起之因。應當瞭解這個道理。為什麼呢？因為這個因現在存在，即使果還沒有生起，也是可以見到的。
論曰：又如蘆葦束，一時互相依靠支撐，所以能夠站立。
釋曰：就像兩束蘆葦，每一剎那中互相依靠，互相支撐。
論曰：應當知道，本識（根本識）與能熏習（能產生影響的事物），互相為因，道理也是這樣。就像識是染污法（被污染的法）的因，染污法也是識的因。
釋曰：這個阿梨耶識是種子的生起之因。如果沒有這個識，三業（身、口、意三種行為）的生滅就沒有可以依靠的地方。就像形體消失滅亡，功能也一樣。所以，由於這個識，諸法的形體生起，功能也得以成立。因此，本識是那些法生起的因，那些法也是如此。如果那些法不存在，這個識的生起，在現在就沒有道理。轉變之後不同於之前，這種變異就是那些法的果。
論曰：為什麼呢？
釋曰：為什麼不分別說其餘的法相對，互相為因果，而只說明識與染污法互相為因果？或許是外道（非佛教徒）或是二乘（聲聞乘和緣覺乘的修行者），提出這樣的問題。
論曰：因為離開這兩種法，其他的因是無法得到的。
釋曰：在世間中，離開分別（分別性）和依他（依他性）這兩種法，就沒有其他的法了。阿梨耶識是依他性，其餘的一切法是分別性。這兩種法涵蓋了一切法，都窮盡了三界，因為只有識。所以，離開這兩種法，其他的因是無法得到的。如果兩種法是共有的因，這是功力，果隨著因的品類，它的品類也應當是這樣。
因果別不別章第五
論曰：為什麼熏習不是異類，也不是多種，卻能夠為有異類和多種的諸法，作為生起之因呢？
釋曰：這個提問想要為難俱有因（同時存在的因），那就不能構成難題。因為執著果與因不是同時存在的緣故。如果為難果報因（產生果報的因），這個提問就可以成立。果報因必定是有記（有善惡性質的），果報果必定與因不同時。
【English Translation】 English version: Ranan Hetu (Burning Cause): Therefore, Alaya-vijnana (store consciousness) and all those dharmas are the common cause of arising. This principle should be understood. Why? Because this cause exists in the present, and even if the effect has not yet arisen, it can still be seen.
Treatise says: Furthermore, just like a bundle of reeds, they stand because they rely on and support each other at the same time.
Explanation says: Like two bundles of reeds, they rely on and support each other in every moment.
Treatise says: It should be known that the fundamental consciousness and the conditioning (that which can exert influence) are mutually causes in the same way. Just as consciousness is the cause of defiled dharmas (polluted phenomena), defiled dharmas are also the cause of consciousness.
Explanation says: This Alaya-vijnana is the cause of the arising of seeds. If there is no such consciousness, the arising and ceasing of the three karmas (actions of body, speech, and mind) would have nowhere to rely. Just as the form disappears and perishes, so does its function. Therefore, due to this consciousness, the form of all dharmas arises, and their function is also established. Therefore, the fundamental consciousness is the cause of their arising, and those dharmas are also the same. If those dharmas do not exist, the arising of this consciousness would have no reason in the present. After transformation, it is different from before; this transformation is the effect of those dharmas.
Treatise says: Why?
Explanation says: Why not separately discuss the remaining dharmas in relation to each other, mutually as cause and effect, but only explain that consciousness and defiled dharmas are mutually cause and effect? Perhaps non-Buddhists (those outside of Buddhism) or practitioners of the Two Vehicles (Sravakayana and Pratyekabuddhayana) raise such questions.
Treatise says: Because apart from these two dharmas, other causes cannot be obtained.
Explanation says: In the world, apart from the two dharmas of discrimination (discriminatory nature) and dependence (dependent nature), there are no other dharmas. Alaya-vijnana is of dependent nature, and all other dharmas are of discriminatory nature. These two dharmas encompass all dharmas, exhausting the Three Realms, because there is only consciousness. Therefore, apart from these two dharmas, other causes cannot be obtained. If two dharmas are common causes, this is power, and the effect follows the category of the cause; its category should also be the same.
Chapter Five on Whether Cause and Effect are Different or Not
Treatise says: Why is it that conditioning, which is neither different nor multiple, can serve as the cause of arising for various dharmas that are different and multiple?
Explanation says: This question intends to challenge the coexistent cause (cause that exists simultaneously), but it cannot form a valid challenge because it adheres to the view that the effect and the cause do not exist simultaneously. If the question challenges the cause of karmic retribution (cause that produces karmic results), then this question can be established. The cause of karmic retribution must be marked (having the nature of good or evil), and the effect of karmic retribution must not be simultaneous with the cause.
論曰。譬如多縷結衣。衣無多色。若入染器。後於衣上種種相貌方得顯現。
釋曰。引此譬欲明果報因果。皆得成立。如人慾于衣上作諸相貌。先以縷結衣。此衣當結時相貌無異。入染器后若解先結則有多種相現。
論曰。如此阿梨耶識。種種諸法所熏。
釋曰。阿梨耶識為善惡不動三業所熏。如衣被結。
論曰。熏時一性無有多種。
釋曰。熏時自有三種。一方便時。二正作時。三作后時。復有三種。一自作時。二教他作時。三隨喜作時。種子與阿梨耶識。同無記性離此識無各各異體。
論曰。若生果染器現前。則有不可數種類相貌。于阿梨耶識顯現。
釋曰。若眾緣已具。如衣正入染器。如此種子與本識于現生后三時。隨一時現前。則有不可數種果報相貌。於此識顯現。是故熏時雖復不異。果報熟時則有無量差別。譬如染衣。若汝意謂果報定以有記為因。云何以無記為因者。此義無異。何以故。彼人于果說因。大乘于果說果。
緣生章第六
論曰。此緣生於大乘。最微細甚深。
釋曰。欲顯大乘與小乘異。大乘具有三種緣生。小乘但有二種。大乘第一緣生。于小乘則無。何故大乘有小乘無。此第一緣生最微細甚深故。于余乘不說。凡夫智不
【現代漢語翻譯】 現代漢語譯本 論曰：譬如用多股線結成的衣服，衣服本身並沒有多種顏色。如果放入染缸，之後在衣服上才能顯現出各種各樣的圖案。
釋曰：引用這個比喻是爲了說明果報和因果關係都能成立。比如，如果人們想在衣服上製作各種圖案，首先要用線結成衣服。這件衣服在打結的時候，圖案並沒有什麼不同。放入染缸之後，如果解開之前的結，就會顯現出多種多樣的圖案。
論曰：就像阿梨耶識（Ālaya-vijñāna，藏識），被各種各樣的法所熏習。
釋曰：阿梨耶識被善、惡、不動三種業所熏習，就像衣服被打結一樣。
論曰：熏習的時候，（阿梨耶識的）體性是單一的，沒有多種差別。
釋曰：熏習的時候，自身有三種情況：一是方便時，二是正作時，三是作后時。又有三種情況：一是自己做的時候，二是教他人做的時候，三是隨喜他人做的時候。種子和阿梨耶識，同樣是無記性（既非善亦非惡），離開這個識，就沒有各自不同的本體。
論曰：如果產生果報的染缸（條件）現前，就會有不可計數的各種各樣的圖案，在阿梨耶識中顯現。
釋曰：如果各種因緣已經具備，就像衣服正式放入染缸。這樣，種子和本識在現生、後生、再後生這三個時期，隨其中一個時期現前，就會有不可計數的各種果報圖案，在這個識中顯現。所以，熏習的時候雖然沒有差別，果報成熟的時候就會有無量的差別，就像染色的衣服一樣。如果你的意思是果報一定以有記（善或惡）為因，怎麼能以無記為因呢？這個道理沒有不同。為什麼呢？因為小乘對於果報說是因，大乘對於果報說是果。
緣生章第六
論曰：這種緣生（Pratītyasamutpāda， dependent origination）的道理，在大乘佛教中，是最為細微和深奧的。
釋曰：想要顯示大乘和小乘的不同。大乘具有三種緣生，小乘只有兩種。大乘的第一種緣生，在小乘中是沒有的。為什麼大乘有而小乘沒有呢？因為這第一種緣生最為細微和深奧，所以在其他的乘（教法）中沒有說。因為凡夫的智慧不足以理解。
【English Translation】 English version Treatise says: It is like a garment tied with many threads. The garment itself has no multiple colors. If it is put into a dyeing vat, then various appearances will manifest on the garment.
Explanation says: This analogy is drawn to illustrate that both retribution and cause-and-effect can be established. For example, if people want to create various patterns on a garment, they must first tie the garment with threads. When this garment is tied, the patterns are no different. After being put into a dyeing vat, if the previous knots are untied, various patterns will appear.
Treatise says: It is like the Ālaya-vijñāna (storehouse consciousness), which is perfumed by various dharmas (phenomena).
Explanation says: The Ālaya-vijñāna is perfumed by the three karmas (actions) of good, evil, and immovability, just like a garment being tied.
Treatise says: At the time of perfuming, the nature (of Ālaya-vijñāna) is singular, without multiple differences.
Explanation says: At the time of perfuming, there are three situations: first, the time of preparation; second, the time of actual action; and third, the time after the action. There are also three situations: first, the time of doing it oneself; second, the time of teaching others to do it; and third, the time of rejoicing in others doing it. The seed (bīja) and the Ālaya-vijñāna share the same indeterminate (neither good nor evil) nature. Apart from this consciousness, there are no distinct entities.
Treatise says: If the dyeing vat (conditions) for producing retribution appears, there will be countless kinds of patterns manifesting in the Ālaya-vijñāna.
Explanation says: If various conditions are complete, like a garment being formally put into a dyeing vat. In this way, the seed and the original consciousness, in the three periods of present life, subsequent life, and further subsequent life, manifest in any one of these periods, there will be countless kinds of retribution patterns manifesting in this consciousness. Therefore, although there is no difference at the time of perfuming, there will be immeasurable differences when the retribution matures, just like a dyed garment. If you mean that retribution must be caused by determinate (good or evil) factors, how can it be caused by indeterminate factors? This principle is no different. Why? Because the Theravada (small vehicle) speaks of cause in relation to retribution, while the Mahayana (great vehicle) speaks of effect in relation to retribution.
Chapter Six on Dependent Origination
Treatise says: This principle of Pratītyasamutpāda (dependent origination) in Mahayana Buddhism is the most subtle and profound.
Explanation says: Wanting to show the difference between Mahayana and Theravada. Mahayana has three kinds of dependent origination, while Theravada only has two. The first kind of dependent origination in Mahayana does not exist in Theravada. Why does Mahayana have it while Theravada does not? Because this first kind of dependent origination is the most subtle and profound, so it is not discussed in other vehicles (teachings). Because the wisdom of ordinary people is insufficient to understand.
能通達故微細。阿羅漢獨覺智不能窮其底故甚深。此緣生有幾種。若廣說有三種。若略說有二種。何者為二。
論曰。若略說有二種緣生。一分別自性緣生。二分別愛非愛。
釋曰。由此二名。此二種緣生差別已顯。
論曰。依止阿黎耶識諸法生起。是名分別自性緣生。
釋曰。由諸法種子。依阿黎耶識諸法欲生時。外緣若具。依阿梨耶識則更得生。諸法生以阿黎耶識為通因。是名分別自性。何以故。種種諸法體性生起。分別差別。同以阿黎耶識為因故。若分別諸法緣生自性。此唯阿黎耶識。
論曰。由分別種種法因緣自性故。
釋曰。遍三界諸法品類。若分別生起因。唯是一識。若分別諸法性。即是此識。若分別諸法差別。皆從此識生。是故諸法由此識悉同一性。二分別愛非愛者。
論曰。復有十二分緣生。是名分別愛非愛。
釋曰。約三世。立十二分。為顯因顯果及顯因果故。離根本八分為十二分。根本八分不出三法。謂煩惱業果報。煩惱者。譬如從種子生芽等。從煩惱生煩惱。從煩惱生業果。從煩惱生果報。又如龍在池水恒不竭。煩惱若在生續無窮。又如樹根未拔時至則生。未除煩惱根六道報恒起。業者。譬如米有糠則能生芽。業若有流則能感報。又如烏沙
【現代漢語翻譯】 現代漢語譯本：由於能夠通達，所以說它是微細的。阿羅漢（Arhat，已證得涅槃的聖者）和獨覺（Pratyekabuddha，獨自悟道的聖者）的智慧無法窮盡其底蘊，所以說它是甚深的。此緣生（Pratītyasamutpāda， dependent origination）有多少種？如果廣說，有三種。如果略說，有兩種。哪兩種呢？
論曰：如果略說，有兩種緣生。一是分別自性緣生，二是分別愛非愛。
釋曰：由此二名，這兩種緣生的差別已經顯明。
論曰：依止阿黎耶識（Ālaya-vijñāna，storehouse consciousness）諸法生起，是名分別自性緣生。
釋曰：由於諸法種子，依阿黎耶識，諸法想要生起時，外緣如果具足，依阿黎耶識則更能生起。諸法生起以阿黎耶識為通因。是名分別自性。為什麼呢？種種諸法體性生起，分別差別，都以阿黎耶識為因。如果分別諸法緣生自性，此唯阿黎耶識。
論曰：由分別種種法因緣自性故。
釋曰：遍三界諸法品類，如果分別生起因，唯是一識。如果分別諸法性，即是此識。如果分別諸法差別，皆從此識生。是故諸法由此識悉同一性。二是分別愛非愛者。
論曰：復有十二分緣生，是名分別愛非愛。
釋曰：約三世，立十二分。為顯因顯果及顯因果故。離根本八分為十二分。根本八分不出三法。謂煩惱業果報。煩惱者，譬如從種子生芽等。從煩惱生煩惱，從煩惱生業果，從煩惱生果報。又如龍在池水恒不竭。煩惱若在生續無窮。又如樹根未拔時至則生。未除煩惱根六道報恒起。業者，譬如米有糠則能生芽。業若有流則能感報。又如烏沙
【English Translation】 English version: Because it can be thoroughly understood, it is said to be subtle. The wisdom of an Arhat (Arhat, one who has attained Nirvana) and a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) cannot exhaust its depths, so it is said to be profound. How many kinds of dependent origination (Pratītyasamutpāda) are there? If explained broadly, there are three kinds. If explained briefly, there are two kinds. Which two?
Treatise says: If explained briefly, there are two kinds of dependent origination. The first is dependent origination by distinguishing self-nature, and the second is distinguishing love and non-love.
Explanation says: By these two names, the difference between these two kinds of dependent origination is already clear.
Treatise says: The arising of all dharmas (phenomena) in dependence on the Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness) is called dependent origination by distinguishing self-nature.
Explanation says: Because of the seeds of all dharmas, depending on the Ālaya-vijñāna, when all dharmas want to arise, if the external conditions are complete, then depending on the Ālaya-vijñāna, they can arise even more. The arising of all dharmas takes the Ālaya-vijñāna as the common cause. This is called distinguishing self-nature. Why? The arising of the nature of all kinds of dharmas, distinguishing differences, all take the Ālaya-vijñāna as the cause. If one distinguishes the self-nature of the dependent origination of all dharmas, this is only the Ālaya-vijñāna.
Treatise says: Because of distinguishing the self-nature of the causes and conditions of all kinds of dharmas.
Explanation says: Throughout the categories of dharmas in the three realms, if one distinguishes the cause of arising, it is only one consciousness. If one distinguishes the nature of all dharmas, it is this consciousness. If one distinguishes the differences of all dharmas, they all arise from this consciousness. Therefore, all dharmas are all of the same nature by this consciousness. The second is distinguishing love and non-love.
Treatise says: There is also twelvefold dependent origination, which is called distinguishing love and non-love.
Explanation says: Based on the three periods of time, twelve parts are established. In order to show the cause, show the effect, and show the cause and effect. Separating the fundamental eight parts into twelve parts. The fundamental eight parts do not go beyond three dharmas. These are afflictions, karma, and karmic retribution. Afflictions are like sprouts arising from seeds. Afflictions arise from afflictions, karmic results arise from afflictions, and karmic retributions arise from afflictions. It is also like a dragon in a pond whose water never runs dry. If afflictions are present, rebirth continues endlessly. It is also like a tree whose roots will grow when the time comes if they have not been pulled out. If the root of affliction is not removed, the retribution of the six paths constantly arises. Karma is like rice with husks that can sprout. If karma has outflow, it can bring about retribution. It is also like Usha
絺。謂芭蕉竹等果熟則死。業若已熟不更生果。又如樹花是生果近因。業亦如此近能生果。果報者。譬如成熟飲食。飲食若已成熟但應受用。不更成熟。果報若熟不更結後果報。若重結果報則不得解脫故。十二緣生不出此三。此十二分。能分別有二種生身無窮差別。由彼緣生故。何以故。此無明有三品業緣生。謂福非福不動行。由此行有三品。是故識等或生隨福行。或生隨非福行。或生隨不動行。此三品中福及不動是可愛。非福是不可愛。故言分別愛非愛。
論曰。于善惡道分別愛非愛。生種種異因故。
釋曰。善道是愛。惡道是非愛。此善惡道中有無量種差別分別。此差別不出十二緣生。即以十二緣生。為差別因故。說十二緣生分別愛非愛。
論曰。若人于阿黎耶識。迷第一緣生。
釋曰。迷有三惑。一無知。二疑知。三顛倒知。若起此三惑。則生二種見。或執不平等因。或執無因。執不平等因者。
論曰。或執自性是生死因。
釋曰。僧佉引五義。證立自性是實有。一由別必有總。知有自性。於世間中若是別物決定有總。譬如以一斤金用作镮釧等。镮釧等別有數量。則知金總亦有數量。由見變異別有數量。則知自性總亦有數量。二由末似本。知有自性。譬如一斤白檀分為多
【現代漢語翻譯】 現代漢語譯本： 絺（chī）：指的是芭蕉、竹子等植物果實成熟后就會死亡。業如果已經成熟，就不會再產生新的果報。又比如樹上的花是產生果實的直接原因，業也是這樣，直接能夠產生果報。果報，就像已經煮熟的食物，食物煮熟后就應該享用，不會再繼續烹煮。果報成熟后，不會再結出其他的果報。如果重複產生果報，就無法得到解脫。所以，十二緣起不會超出這三者。這十二個部分，能夠區分產生有情眾生無窮的差別，因為它們是產生的原因。為什麼呢？因為無明有三種業緣產生，即福業、非福業和不動業。由於這些業，就產生了三種行。因此，識等或者隨福業而生，或者隨非福業而生，或者隨不動業而生。這三種業中，福業和不動業是可愛的，非福業是不可愛的，所以說能夠區分可愛和不可愛。 論曰：在善惡道中區分可愛和不可愛，是因為產生種種不同的原因。 釋曰：善道是可愛的，惡道是不可愛的。這善惡道中有無數種差別。這些差別不會超出十二緣起，而是以十二緣起作為差別的起因。所以說十二緣起能夠區分可愛和不可愛。 論曰：如果有人對阿黎耶識（Ālayavijñāna，又稱阿賴耶識，含藏識）迷惑，就是迷惑了第一緣起。 釋曰：迷惑有三種迷惑：一是無知，二是疑知，三是顛倒知。如果產生這三種迷惑，就會產生兩種見解：或者執著不平等的因，或者執著沒有因。執著不平等因的人， 論曰：或者執著自性是生死的原因。 釋曰：僧佉（Sāṃkhya）派引用五種理由，證明自性是真實存在的。一、從別必有總，可知有自性。在世間中，如果是別的事物，一定有總的事物。比如用一斤金子做成環、釧等，環、釧等各有數量，就知道金總也有數量。從變異的別有數量，就知道自性總也有數量。二、從末似本，可知有自性。比如一斤白檀分成多份。
【English Translation】 English version: Chī: Refers to bananas, bamboo, and other plants that die after their fruits ripen. If karma is already ripe, it will not produce new results. Furthermore, just as flowers on a tree are the direct cause of fruit, karma is also directly capable of producing results. The result of karma is like cooked food. Once food is cooked, it should be consumed and not cooked further. Once the result of karma is ripe, it will not produce further results. If results were to be repeatedly produced, one could not attain liberation. Therefore, the twelve links of dependent origination do not go beyond these three. These twelve parts can distinguish and produce the endless differences among sentient beings because they are the cause of their arising. Why? Because ignorance (avidyā) gives rise to three types of karmic causes: meritorious (puṇya), non-meritorious (apuṇya), and unwavering (āniñjya) actions. Due to these actions, three types of consciousness (vijñāna) arise. Therefore, consciousness and so on arise either according to meritorious actions, non-meritorious actions, or unwavering actions. Among these three types of actions, meritorious and unwavering actions are desirable, while non-meritorious actions are undesirable. Therefore, it is said that they can distinguish between the desirable and the undesirable. Treatise says: Distinguishing between the desirable and undesirable in the realms of good and evil is because of the various different causes that arise. Explanation says: The good realm is desirable, and the evil realm is undesirable. There are countless differences within these realms of good and evil. These differences do not go beyond the twelve links of dependent origination, but rather use the twelve links as the cause of the differences. Therefore, it is said that the twelve links of dependent origination can distinguish between the desirable and the undesirable. Treatise says: If someone is deluded about Ālayavijñāna (storehouse consciousness), they are deluded about the first link of dependent origination. Explanation says: There are three types of delusion: first, ignorance (ajñāna); second, doubtful knowledge (vicikitsā-jñāna); and third, inverted knowledge (viparyāsa-jñāna). If these three types of delusion arise, two types of views will arise: either clinging to unequal causes or clinging to no cause. Those who cling to unequal causes, Treatise says: Or clinging to nature (prakṛti) as the cause of birth and death. Explanation says: The Sāṃkhya school cites five reasons to prove that nature is truly existent. First, from the particular, there must be the general, so it is known that nature exists. In the world, if there are particular things, there must be general things. For example, if one pound of gold is used to make bracelets, earrings, etc., the bracelets, earrings, etc., each have a quantity, then it is known that the gold in general also has a quantity. From the variations in the particular having a quantity, it is known that nature in general also has a quantity. Second, from the end resembling the beginning, it is known that nature exists. For example, one pound of white sandalwood is divided into many parts.
片。片片之中香皆似本。變異別中悉有三德。謂憂喜闇。則知自性總中亦有三德。三由事有能。知有自性譬如鍛師于鍛中有能故能作器。由自性于變異中有體故能作萬物。此能若無依能則不成。四由因果差別。知有自性。譬如土聚為因。以瓶為果。如此以自性為因。變異為果。五由三有無分別故。知有自性。若世間壞時十一根壞變為五大。五大壞變成五唯量。五唯量壞變成我慢。我慢壞變成智。智壞變成自性故。三有于自性無復分別。若世間起時從自性起智。從智起我慢。乃至從五大起十一根。若無自性壞時。應盡無更起義。若更起無本無次第生義。
論曰。或執宿作。
釋曰。路柯耶視柯說。世間一切因唯有宿作。現在功力不能感果故。現在非因。如世間二人同事一主。俱有功力。一被禮遇。一則不爾。故知唯由宿作。不開現在功力。
論曰。或執自在變化。
釋曰。如前所立皆不成因。唯有一因名為自在。使我等生善惡輪轉生死。后令起厭離求得解脫。自在因論生於智慧。解諸繫縛會自在體。
論曰。或執八自在我。
釋曰。如鞞世師那耶修摩執我者。何相何德。智性為相。八自在為德。如火以熱為相。我亦如此。若獨存及雜住。智性無改故。以智性為相。八自在者。一于
【現代漢語翻譯】 現代漢語譯本： 片。每一片中的香味都和原本的香味相似。變異的不同之處都具有三種屬性，即憂、喜、暗。由此可知，自性總體中也具有這三種屬性。三、由於事物具有作用能力，可知存在自性。比如鐵匠在鍛造中有能力，所以能夠製作器物。由於自性在變異中具有本體，所以能夠創造萬物。這種能力如果失去所依賴的對象，就無法成立。四、由於因果的差別，可知存在自性。比如土堆是因，瓶子是果。如此，以自性為因，變異為果。五、由於三有（欲有、色有、無色有）沒有分別，可知存在自性。如果世界壞滅時，十一根（眼、耳、鼻、舌、身、意，以及色、聲、香、味、觸、法）壞滅變為五大（地、水、火、風、空），五大壞滅變成五唯量（色唯、聲唯、香唯、味唯、觸唯），五唯量壞滅變成我慢，我慢壞滅變成智，智壞滅變成自性，所以三有對於自性沒有分別。如果世界產生時，從自性產生智，從智產生我慢，乃至從五大產生十一根。如果沒有自性，壞滅時應該全部消失，不再有產生的道理。如果再次產生，就沒有根本，也沒有次第產生的道理。
論曰：或者有人執著于宿業。
釋曰：路柯耶視柯說，世間一切的因只有宿業（過去的行為），現在的功力不能感得果報，所以現在不是因。比如世間有兩個人同時侍奉一個主人，都具有功勞和能力，一個受到禮遇，一個則不然。所以可知只有依靠宿業，而不是現在的功勞。
論曰：或者有人執著于自在天（Ishvara）的變化。
釋曰：如前面所立的種種觀點都不能成立為原因，只有一種原因名為自在天，使我們眾生生於善惡之中，在生死中輪轉，之後使我們產生厭離心，尋求得到解脫。自在天因論產生於智慧，解開各種束縛，會合自在天的本體。
論曰：或者有人執著于具有八種自在的我（Atman）。
釋曰：如鞞世師那耶修摩執著於我的人所說，什麼是我的相和德？智性是相，八自在是德。比如火以熱為相，我也是如此。無論是獨自存在還是混合存在，智性都不會改變，所以以智性為相。八自在是：一于…… English version: Fragment. The fragrance in each fragment is similar to the original fragrance. The differences in variations all possess three qualities, namely sorrow, joy, and darkness. From this, it can be known that the totality of the Prakriti (Self-nature) also possesses these three qualities. Three, because things have the ability to act, it can be known that Prakriti exists. For example, a blacksmith has the ability in forging, so he can make objects. Because Prakriti has substance in variations, it can create all things. If this ability loses its reliance, it cannot be established. Four, due to the difference between cause and effect, it can be known that Prakriti exists. For example, a pile of earth is the cause, and a pot is the effect. Thus, with Prakriti as the cause, variation is the effect. Five, because there is no distinction between the three realms of existence (the desire realm, the form realm, and the formless realm), it can be known that Prakriti exists. If the world is destroyed, the eleven organs (eye, ear, nose, tongue, body, mind, and form, sound, smell, taste, touch, dharma) are destroyed and transformed into the five great elements (earth, water, fire, wind, space), the five great elements are destroyed and transformed into the five tanmatras (sound-essence, touch-essence, form-essence, taste-essence, smell-essence), the five tanmatras are destroyed and transformed into egoity (Ahamkara), egoity is destroyed and transformed into intellect (Buddhi), intellect is destroyed and transformed into Prakriti, so the three realms of existence have no distinction from Prakriti. If the world arises, intellect arises from Prakriti, egoity arises from intellect, and so on, until the eleven organs arise from the five great elements. If there is no Prakriti, everything should disappear completely at the time of destruction, and there would be no reason for anything to arise again. If it arises again, there would be no root, and there would be no reason for things to arise in order.
Treatise: Or some are attached to past actions (Karma).
Explanation: The Lokayatas say that the only cause of everything in the world is past actions. Present efforts cannot bring about results, so the present is not the cause. For example, in the world, two people serve the same master at the same time, and both have merit and ability, but one is treated with courtesy, and the other is not. Therefore, it can be known that it is only due to past actions, not present efforts.
Treatise: Or some are attached to the transformations of Ishvara (the自在天, the Lord).
Explanation: As the various views established earlier cannot be established as causes, there is only one cause called Ishvara, which causes us sentient beings to be born in good and evil, to revolve in birth and death, and then causes us to generate aversion and seek liberation. The Ishvara cause theory arises from wisdom, unties various bonds, and unites with the substance of Ishvara.
Treatise: Or some are attached to the Atman (the我, Self) with eight kinds of sovereignty.
Explanation: As the followers of Vaisheshika (鞞世師) and Nayayikas (那耶修摩) who are attached to the Atman say, what are the characteristics and virtues of the Atman? Intellect is the characteristic, and the eight kinds of sovereignty are the virtues. For example, fire has heat as its characteristic, and the Atman is also like this. Whether it exists alone or in a mixed state, the intellect will not change, so intellect is the characteristic. The eight kinds of sovereignty are: one, in...
【English Translation】 Fragment. The fragrance in each fragment is similar to the original fragrance. The differences in variations all possess three qualities, namely sorrow, joy, and darkness. From this, it can be known that the totality of the Prakriti (Self-nature) also possesses these three qualities. Three, because things have the ability to act, it can be known that Prakriti exists. For example, a blacksmith has the ability in forging, so he can make objects. Because Prakriti has substance in variations, it can create all things. If this ability loses its reliance, it cannot be established. Four, due to the difference between cause and effect, it can be known that Prakriti exists. For example, a pile of earth is the cause, and a pot is the effect. Thus, with Prakriti as the cause, variation is the effect. Five, because there is no distinction between the three realms of existence (the desire realm, the form realm, and the formless realm), it can be known that Prakriti exists. If the world is destroyed, the eleven organs (eye, ear, nose, tongue, body, mind, and form, sound, smell, taste, dharma) are destroyed and transformed into the five great elements (earth, water, fire, wind, space), the five great elements are destroyed and transformed into the five tanmatras (sound-essence, touch-essence, form-essence, taste-essence, smell-essence), the five tanmatras are destroyed and transformed into egoity (Ahamkara), egoity is destroyed and transformed into intellect (Buddhi), intellect is destroyed and transformed into Prakriti, so the three realms of existence have no distinction from Prakriti. If the world arises, intellect arises from Prakriti, egoity arises from intellect, and so on, until the eleven organs arise from the five great elements. If there is no Prakriti, everything should disappear completely at the time of destruction, and there would be no reason for anything to arise again. If it arises again, there would be no root, and there would be no reason for things to arise in order. Treatise: Or some are attached to past actions (Karma). Explanation: The Lokayatas say that the only cause of everything in the world is past actions. Present efforts cannot bring about results, so the present is not the cause. For example, in the world, two people serve the same master at the same time, and both have merit and ability, but one is treated with courtesy, and the other is not. Therefore, it can be known that it is only due to past actions, not present efforts. Treatise: Or some are attached to the transformations of Ishvara (the自在天, the Lord). Explanation: As the various views established earlier cannot be established as causes, there is only one cause called Ishvara, which causes us sentient beings to be born in good and evil, to revolve in birth and death, and then causes us to generate aversion and seek liberation. The Ishvara cause theory arises from wisdom, unties various bonds, and unites with the substance of Ishvara. Treatise: Or some are attached to the Atman (the我, Self) with eight kinds of sovereignty. Explanation: As the followers of Vaisheshika (鞞世師) and Nayayikas (那耶修摩) who are attached to the Atman say, what are the characteristics and virtues of the Atman? Intellect is the characteristic, and the eight kinds of sovereignty are the virtues. For example, fire has heat as its characteristic, and the Atman is also like this. Whether it exists alone or in a mixed state, the intellect will not change, so intellect is the characteristic. The eight kinds of sovereignty are: one, in...
細最細。二于大最大。三遍至。四隨意。五無系屬。六變化。七常無變異。八清凈無憂。
論曰。或執無因。
釋曰。由不了別世間果因一分。以例余果謂皆無因。
論曰。若迷第二緣生。執我作者受者。
釋曰。亦由三惑故不了別第二緣生。若增減因果及事。是名不了別第二緣生。增因者。除無明等因。立不平等因為因。減因者。謂行等無因。增果者。謂行等本自有體。後緣無明生。減果者。謂無行等為無明果。增事者。謂無明等生行等。離唯眾緣和合。有無明等別事。能作行等別事。減事者。執無明等無有功能生行等事。無明等無動無作故。若離此三處增減。是名分別第二緣生。若不能如此分別。即迷緣生起增益執。謂我執作者受者執。先約本識起我執。后約因果起作者受者執。若我作因名為作者。若我受報名為受者。
論曰。譬如眾多生盲人不曾見象。
釋曰。眾多譬一闡提及外道。生盲人譬迷阿黎耶識體性因果。三種無明。不曾見。譬不能了別。像譬阿黎耶識。生盲人於一期報中不曾見色。一闡提及外道從無始生死來。未曾了別阿黎耶識三相。
論曰。有人示之令彼觸證。
釋曰。有人譬邪師。示之譬為說邪法。令彼觸證。譬令彼生不正思惟及偏見。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是細中最細？什麼是大最大？什麼是遍至？什麼是隨意？什麼是無系屬？什麼是變化？什麼是常無變異？什麼是清凈無憂？
論曰：或者有人執著于無因論。
釋曰：這是因為不能明瞭世間果報的因緣關係，以片面的例子推斷所有果報都是沒有原因的。
論曰：如果迷惑于第二緣生（pratītyasamutpāda），就會執著于『我』是作者和受者。
釋曰：這也是由於三種迷惑，所以不能明瞭第二緣生。如果對因果和事物進行增益或損減，就叫做不能明瞭第二緣生。增益因，就是去除無明（avidyā）等因，而建立不平等的因作為因。損減因，就是說行（saṃskāra）等沒有原因。增益果，就是說行等本來就有自體，後來因為無明而生。損減果，就是說沒有行等作為無明的果報。增益事，就是說無明等產生行等，離開了唯有眾緣和合，有無明等別的事物，能夠產生行等別的事物。損減事，就是執著無明等沒有功能產生行等的事物，因為無明等沒有動搖，沒有造作。如果離開這三處的增益和損減，就叫做分別第二緣生。如果不能這樣分別，就會迷惑于緣生，產生增益的執著，也就是我執（ātmagrāha）和作者受者執。先是根據本識（alaya-vijñāna）產生我執，然後根據因果產生作者受者執。如果『我』作為因，就叫做作者；如果『我』接受果報，就叫做受者。
論曰：譬如許多天生的盲人，不曾見過大象。
釋曰：許多盲人比喻一闡提（icchantika）和外道。天生的盲人比喻迷惑于阿黎耶識（ālaya-vijñāna）的體性、因果和三種無明。不曾見，比喻不能明瞭。大象比喻阿黎耶識。天生的盲人在一生中不曾見過顏色。一闡提和外道從無始生死以來，未曾明瞭阿黎耶識的三相。
論曰：有人指示他們，讓他們觸控驗證。
釋曰：有人比喻邪師。指示他們比喻為他們說邪法。讓他們觸控驗證，比喻讓他們產生不正的思惟和偏見。
【English Translation】 English version: Question: What is the finest of the fine? What is the greatest of the great? What is all-pervading? What is as one wishes? What is without attachment? What is change? What is constant and unchanging? What is pure and without sorrow?
Treatise says: Some are attached to the doctrine of no cause.
Explanation says: This is because they do not understand the causal relationship of worldly results, and use partial examples to infer that all results are without cause.
Treatise says: If one is confused about the second dependent origination (pratītyasamutpāda), one will be attached to the 'I' as the agent and the receiver.
Explanation says: This is also due to the three confusions, so they cannot understand the second dependent origination. If one increases or decreases the causes, effects, and things, it is called not understanding the second dependent origination. Increasing the cause means removing causes such as ignorance (avidyā) and establishing unequal causes as causes. Decreasing the cause means saying that actions (saṃskāra) and others have no cause. Increasing the effect means saying that actions and others originally have their own substance, and later arise because of ignorance. Decreasing the effect means saying that there are no actions as the result of ignorance. Increasing the thing means saying that ignorance and others produce actions and others, apart from the mere combination of all conditions, there are separate things such as ignorance that can produce separate things such as actions. Decreasing the thing means holding that ignorance and others have no function to produce things such as actions, because ignorance and others have no movement and no creation. If one departs from the increase and decrease in these three places, it is called distinguishing the second dependent origination. If one cannot distinguish in this way, one will be confused about dependent origination and generate the attachment of increase, which is the attachment to self (ātmagrāha) and the attachment to the agent and receiver. First, the attachment to self arises based on the fundamental consciousness (ālaya-vijñāna), and then the attachment to the agent and receiver arises based on cause and effect. If the 'I' acts as the cause, it is called the agent; if the 'I' receives the result, it is called the receiver.
Treatise says: It is like many people born blind who have never seen an elephant.
Explanation says: Many blind people are metaphors for icchantikas (icchantika) and non-Buddhists. People born blind are metaphors for being confused about the nature, cause and effect, and three kinds of ignorance of the ālaya-vijñāna (ālaya-vijñāna). Never seen is a metaphor for not being able to understand. The elephant is a metaphor for the ālaya-vijñāna. People born blind have never seen color in their lifetime. Icchantikas and non-Buddhists have never understood the three aspects of the ālaya-vijñāna since beginningless samsara.
Treatise says: Someone shows them and lets them touch and verify.
Explanation says: Someone is a metaphor for a heretical teacher. Showing them is a metaphor for speaking heretical teachings to them. Letting them touch and verify is a metaphor for causing them to generate incorrect thoughts and prejudices.
論曰。有諸盲人。或觸其鼻。或觸其牙。或觸其耳。或觸其腳。或觸其尾。或觸其脊等。有人問之。像為何相。盲人答云。像如黎柄。或說如杵。或說如箕。或說如臼。或說如帚。或說如山石。若人不了二種緣生無明生盲。或說自性為因。或說宿作。或說自在變化。或說八自在我。或說無因。或說作者受者。
釋曰。六觸譬六偏執。一自性。二宿作。三自在。四我。五無因。六作者受者。等者等六十二見等。
論曰。由不了阿黎耶識體相及因果相。如彼生盲不識象體相。作種種異說。
釋曰。品初立自體為顯自相。立因為顯因相。立果為顯果相。此二種人。由無明不能了別本識三相故。不能通達分別自性緣生。起自性等五執。不能通達愛非愛緣生。起第六作者受者執。
論曰。若略說阿黎耶識體相。是果報識。是一切種子。
釋曰。阿黎耶識因相者。一切法熏習于本識中有故名為因。果相者。此識余法所熏故成諸法果。體相者。謂果報識。一切種子是其體相。
論曰。由此識攝一切三界身。一切六道四生皆盡。
釋曰。三界身謂於六道四生中。等類不等類差別。此識若成熟能成六道體。何以故。三業所熏。是諸道種子故。由此義故。三界一切生一切道。皆入此識攝。
【現代漢語翻譯】 現代漢語譯本： 論曰：譬如有幾個盲人，有的摸到大象的鼻子，有的摸到大象的牙齒，有的摸到大象的耳朵，有的摸到大象的腳，有的摸到大象的尾巴，有的摸到大象的脊背等等。有人問他們，大象是什麼樣子？盲人們回答說，大象像犁柄，或者說像杵，或者說像簸箕，或者說像石臼，或者說像掃帚，或者說像山石。如果有人不瞭解兩種緣起而生起的無明（avidyā，對事物真相的迷惑），就像這些盲人一樣，或者說自性（svabhāva，事物自身存在的本性）是原因，或者說是宿命（pūrva-karma，前世的行為），或者說是自在天（Īśvara，印度教中的主神）的變化，或者說是八自在（aṣṭa-vaiśitya，八種自在能力），或者說是沒有原因，或者說是作者和受者。
釋曰：六觸譬喻六種偏執。第一是自性，第二是宿作，第三是自在，第四是我（ātman，靈魂或自我），第五是無因，第六是作者和受者。『等者』，等於六十二見等等。
論曰：由於不瞭解阿黎耶識（ālayavijñāna，藏識）的體相以及因果相，就像那些天生的盲人不能認識大象的體相一樣，作出種種不同的說法。
釋曰：本品最初建立自體是爲了顯示自相，建立因是爲了顯示因相，建立果是爲了顯示果相。這兩種人，由於無明不能了別本識的三相，所以不能通達分別自性緣起，生起自性等等五種執著；不能通達愛非愛緣起，生起第六種作者受者的執著。
論曰：如果簡略地說阿黎耶識的體相，就是果報識，是一切種子。
釋曰：阿黎耶識的因相是，一切法熏習在本識中，所以稱為因。果相是，此識被其他法所熏習，所以成為諸法的果。體相是，就是果報識，一切種子是它的體相。
論曰：由此識攝持一切三界（trayo dhātavaḥ，欲界、色界、無色界）的身，一切六道（ṣaṭ gatayaḥ，地獄、餓鬼、畜生、阿修羅、人、天）四生（catasro yonayaḥ，卵生、胎生、濕生、化生）都包含在內。
釋曰：三界身是指在六道四生中，等類和不等類的差別。此識如果成熟，能夠成就六道的體。為什麼呢？因為三業（身業、口業、意業）所熏習，是諸道的種子。由於這個意義，三界一切生和一切道，都進入此識的攝持之中。
【English Translation】 English version: Treatise says: Suppose there are some blind people. Some touch the nose, some touch the teeth, some touch the ears, some touch the feet, some touch the tail, some touch the back, etc., of an elephant. Someone asks them, 'What is the form of the elephant?' The blind people answer, 'The elephant is like a plow handle,' or 'like a pestle,' or 'like a winnowing basket,' or 'like a mortar,' or 'like a broom,' or 'like a mountain rock.' If people do not understand the two kinds of dependent origination (pratītyasamutpāda, the principle of interdependence) that give rise to ignorance (avidyā, delusion about the true nature of reality), like these blind people, they either say that self-nature (svabhāva, inherent existence) is the cause, or that it is past actions (pūrva-karma, deeds from previous lives), or that it is the transformation of Īśvara (Īśvara, a supreme being or creator), or that it is the eightfold sovereignty (aṣṭa-vaiśitya, eight kinds of mastery), or that there is no cause, or that there are agents and recipients.
Explanation says: The six touches are metaphors for six kinds of biased attachments. The first is self-nature, the second is past actions, the third is Īśvara, the fourth is self (ātman, the soul or ego), the fifth is no cause, and the sixth is agents and recipients. 'Etc.' includes the sixty-two views, etc.
Treatise says: Because they do not understand the substance and characteristics of the Ālayavijñāna (ālayavijñāna, storehouse consciousness) and the aspect of cause and effect, like those who are born blind and cannot recognize the substance and characteristics of an elephant, they make all sorts of different statements.
Explanation says: This chapter initially establishes the self-entity to reveal the self-characteristics, establishes the cause to reveal the causal characteristics, and establishes the effect to reveal the resultant characteristics. These two kinds of people, because of ignorance, cannot discern the three characteristics of the fundamental consciousness, therefore they cannot thoroughly understand and distinguish the dependent origination of self-nature, and give rise to the five attachments such as self-nature; they cannot thoroughly understand the dependent origination of love and non-love, and give rise to the sixth attachment of agents and recipients.
Treatise says: If we briefly describe the substance and characteristics of the Ālayavijñāna, it is the consciousness of karmic retribution and it is the seed of all things.
Explanation says: The causal aspect of the Ālayavijñāna is that all dharmas (dharma, phenomena) are perfumed within the fundamental consciousness, therefore it is called the cause. The resultant aspect is that this consciousness is perfumed by other dharmas, therefore it becomes the result of all dharmas. The substantial aspect is that it is the consciousness of karmic retribution, and the seed of all things is its substantial aspect.
Treatise says: This consciousness encompasses all bodies of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), and all six paths (ṣaṭ gatayaḥ, hell, hungry ghosts, animals, asuras, humans, and gods) and four kinds of birth (catasro yonayaḥ, from eggs, from wombs, from moisture, and by transformation) are exhausted within it.
Explanation says: The bodies of the three realms refer to the differences of similar and dissimilar kinds within the six paths and four kinds of birth. If this consciousness matures, it can accomplish the substance of the six paths. Why? Because the perfuming of the three karmas (body, speech, and mind) are the seeds of all paths. Because of this meaning, all births and all paths of the three realms enter into the embrace of this consciousness.
論曰。為顯此義故說偈言。
外內不明瞭 於二但假名 及真實一切 種子有六種 唸唸滅俱有 隨逐至治際 決定觀因緣 如引顯自果 堅無記可熏 與能熏相應 若異不可熏 說是熏體相 六識無相應 三差別相違 二念不俱有 餘生例應爾 此外內種子 能生及引因 枯喪猶相續 然後方滅盡
釋曰。已說阿黎耶識為一切法種子。今更欲顯種子義故說斯偈。外內不明瞭於二者。種子有二種。一外二內。外謂穀麥等。于善惡二性不明瞭是有記故。內謂阿黎耶識于善惡二性則明瞭。或以染污清凈為二。但假名及真實者。外種子但是假名。何以故。一切法唯有識故。內種子則是真實。何以故。一切法以識為本故。一切種子有六種者。如此內外種子不過六種。何者為六。唸唸滅者。此二種子剎那剎那滅。先生后滅無有間故。此法得成種子。何以故。常住法不成種子。一切時無差別故。是故一名唸唸滅。俱有者。俱有則成種子。非過去未來及非相離。是時種子有即此時果生。是故二名俱有。隨逐至治際者。治謂金剛心道。阿黎耶識於此時功能方盡故名際。外種子至果熟及根壞時功能則盡。是故三名隨逐至治際。決定者。由此決定不從一切。一切得生因果。並決
【現代漢語翻譯】 現代漢語譯本 論曰：爲了彰顯這個道理，所以說了這首偈頌：
內外不明瞭，於二但假名，及真實一切，種子有六種。 唸唸滅俱有，隨逐至治際，決定觀因緣，如引顯自果。 堅無記可熏，與能熏相應，若異不可熏，說是熏體相。 六識無相應，三差別相違，二念不俱有，餘生例應爾。 此外內種子，能生及引因，枯喪猶相續，然後方滅盡。
釋曰：已經說了阿黎耶識（Ālayavijñāna，儲存一切種子識）是一切法的種子。現在想要進一步闡明種子的含義，所以說了這首偈頌。
『外內不明瞭於二者』：種子有兩種，一是外在的，二是內在的。外在的指穀物、麥子等，對於善惡兩種性質不明顯，因為是有記（有善惡果報）的緣故。內在的指阿黎耶識，對於善惡兩種性質則很明顯。或者以染污和清凈作為兩種。
『但假名及真實者』：外在的種子只是假名。為什麼呢？因為一切法都只是識（意識）的顯現。內在的種子則是真實的。為什麼呢？因為一切法以識為根本。
『一切種子有六種者』：這些內外種子不超過六種。哪六種呢？
『唸唸滅者』：這兩種種子剎那剎那生滅，先生起后滅亡，沒有間斷。這種法才能成為種子。為什麼呢？因為常住不變的法不能成為種子，因為它在任何時候都沒有差別。所以第一種叫做『唸唸滅』。
『俱有者』：俱時存在才能成為種子，不是過去、未來，也不是相互分離。當種子存在時，果報也同時產生。所以第二種叫做『俱有』。
『隨逐至治際者』：『治』指的是金剛心道（Vajra heart way，證悟的智慧）。阿黎耶識在這個時候功能才完全消失，所以叫做『際』。外在的種子到果實成熟或者根莖壞死時，功能就消失了。所以第三種叫做『隨逐至治際』。
『決定者』：由此決定，不是從一切事物中，一切事物都能產生因果，並且決定。
【English Translation】 English version Treatise says: To reveal this meaning, the following verse is spoken:
Outer and inner are not clear, in the two are merely nominal, And all that is real, seeds are of six kinds. Momentary extinction co-exists, following until the limit of cure, Definitely observing causes and conditions, like drawing forth to reveal its own fruit. Firm, neutral, can be perfumed, corresponding with the perfumer, If different, it cannot be perfumed, this is said to be the characteristic of the perfumed entity. The six consciousnesses have no correspondence, the three differences contradict, Two thoughts do not co-exist, the remaining lives should be similar. These outer and inner seeds, are the causes of production and attraction, Withered and lost, yet continue, and then completely extinguished.
Explanation says: It has already been said that Ālayavijñāna (storehouse consciousness, the store of all seeds) is the seed of all dharmas. Now, wanting to further clarify the meaning of seed, this verse is spoken.
'Outer and inner are not clear in the two': Seeds are of two kinds, one outer and two inner. Outer refers to grains, wheat, etc., which are not clear about the two natures of good and evil, because they are marked (having karmic consequences). Inner refers to Ālayavijñāna, which is clear about the two natures of good and evil. Or take defilement and purity as the two.
'Merely nominal and real': Outer seeds are merely nominal. Why? Because all dharmas are only manifestations of consciousness. Inner seeds are real. Why? Because all dharmas take consciousness as their root.
'All seeds are of six kinds': These outer and inner seeds do not exceed six kinds. What are the six?
'Momentary extinction': These two kinds of seeds arise and cease momentarily, arising first and ceasing later, without interruption. This kind of dharma can become a seed. Why? Because permanent and unchanging dharmas cannot become seeds, because they have no difference at any time. Therefore, the first is called 'momentary extinction'.
'Co-existence': Existing simultaneously can become a seed, not past, future, or separated from each other. When the seed exists, the fruit also arises at the same time. Therefore, the second is called 'co-existence'.
'Following until the limit of cure': 'Cure' refers to the Vajra heart way (Vajra heart way, the wisdom of enlightenment). The function of Ālayavijñāna is completely exhausted at this time, so it is called 'limit'. The function of outer seeds disappears when the fruit ripens or the stems and roots die. Therefore, the third is called 'following until the limit of cure'.
'Definite': From this it is determined that not from everything can everything produce cause and effect, and it is definite.
定若是此果種子。此果得生。是故四名決定。觀因緣者。由此種子觀別因緣。方復生果。是故非一切時。非一切生。是時若有因。是時因得生。是故不恒生。若不觀因而成因者。則一因為一切果因。以觀因緣成故。不漫為因。是故五名觀因緣。能引顯自果者。是自種子能引生自果。若阿黎耶識能引生阿黎耶識果。如谷等種子能引生谷等果。是故六名能引顯自果。如此六種是因果生義。如此方便令熏習相貌易見。今當更說。堅無記可熏與能熏相應者。熏義有四種。一若相續堅住難壞。則能受熏。若疏動則不然。譬如風不能受熏。何以故。此風若相續在一由旬內。熏習亦不能隨逐。以散動疏故。若瞻波花所熏油。百由旬內熏習則能隨逐。以堅住故。二若無記氣則能受熏。是故蒜不受熏。以其臭故。沉麝等亦不受熏。以其香故。若物不為香臭所記則能受熏。猶如衣等。三可熏者。則能受熏。是故金銀石等皆不可熏。以不能受熏故。若物如衣油等。以能受熏。故名為可熏。四若能所相應則能受熏。若生無間。是名相應故得受熏。若不相應。則不能受熏。若異不可熏說是熏體相者。若異此四義。則不可熏。是故離阿黎耶識余法不能受熏。以阿黎耶識具前六義。一念念生滅。二與生起識俱有。三隨逐乃至治際窮於生死。四決定為善
【現代漢語翻譯】 現代漢語譯本 決定如果這是果實的種子，那麼這個果實就能生長。因此，有四種名稱是確定的。觀察因緣的人，通過這個種子觀察其他的因緣，才能再次產生果實。所以，不是所有的時間，也不是所有的東西都能生長。在那個時候如果有因，那個時候因才能生長。所以，不是恒常生長的。如果不觀察因緣而成為因，那麼一個因就成為所有果實的因。因為觀察因緣而成就，所以不會隨意成為因。因此，第五個名稱是觀察因緣。能夠引生和顯現自身果實的是自身的種子能夠引生自身的果實。如果阿賴耶識（Ālaya-vijñāna，儲存所有經驗的意識）能夠引生阿賴耶識的果實，就像穀物等的種子能夠引生穀物等的果實一樣。因此，第六個名稱是能夠引生和顯現自身果實。這六種是因果生起的意義。這樣的方便能夠讓熏習（vāsanā，習氣）的相貌容易被看見。現在我將進一步說明。堅固、無記（avyākṛta，非善非惡）且可以被熏習的與能熏習的相應，熏習的意義有四種：第一，如果相續堅固且難以破壞，那麼就能接受熏習。如果疏鬆浮動，那就不能接受熏習。例如，風不能接受熏習。為什麼呢？因為風如果相續在一由旬（yojana，古印度長度單位）之內，熏習也不能跟隨它，因為它散動疏鬆。如果瞻波花（campaka，一種花）所熏的油，在百由旬之內熏習就能跟隨它，因為它堅固。第二，如果是無記的氣味，那麼就能接受熏習。所以，大蒜不能接受熏習，因為它有臭味。沉香、麝香等也不能接受熏習，因為它們有香味。如果事物不被香臭所標記，那麼就能接受熏習，就像衣服等。第三，可以被熏習的，就能接受熏習。所以，金銀石頭等都不能被熏習，因為它們不能接受熏習。如果事物像衣服、油等，因為能夠接受熏習，所以被稱為可以被熏習的。第四，如果能熏習的和所熏習的相應，那麼就能接受熏習。如果生起沒有間隔，這就被稱為相應，所以能夠接受熏習。如果不相應，那麼就不能接受熏習。如果不同於這四種意義，就不能被熏習。所以，離開阿賴耶識，其他的法不能接受熏習。因為阿賴耶識具備前面的六種意義：一、唸唸生滅；二、與生起識（pravṛtti-vijñāna，現行識）俱有；三、隨逐乃至窮盡生死；四、決定為善。
【English Translation】 English version If it is determined that this is the seed of a fruit, then this fruit can be produced. Therefore, the four names are definite. One who observes the causes and conditions, by observing other causes and conditions through this seed, can produce the fruit again. Therefore, it is not at all times, nor can everything be produced. If there is a cause at that time, then the cause can be produced at that time. Therefore, it is not constantly produced. If one becomes a cause without observing the causes and conditions, then one cause becomes the cause of all fruits. Because it is accomplished by observing the causes and conditions, it does not randomly become a cause. Therefore, the fifth name is observing the causes and conditions. That which can lead to and manifest its own fruit is its own seed that can lead to the production of its own fruit. If the Ālaya-vijñāna (storehouse consciousness) can lead to the production of the fruit of the Ālaya-vijñāna, just as the seeds of grains, etc., can lead to the production of the fruits of grains, etc. Therefore, the sixth name is that which can lead to and manifest its own fruit. These six are the meaning of the arising of cause and effect. Such a method makes the appearance of vāsanā (habitual tendencies) easy to see. Now I will explain further. That which is firm, avyākṛta (unspecified, neither good nor bad), and can be perfumed, corresponds to that which can perfume. There are four meanings of perfuming: First, if it is continuous, firm, and difficult to destroy, then it can receive perfuming. If it is loose and moving, then it cannot. For example, wind cannot receive perfuming. Why? Because if the wind is continuous within one yojana (ancient Indian unit of distance), the perfuming cannot follow it either, because it is scattered and loose. If oil perfumed by campaka (a type of flower), the perfuming can follow it within a hundred yojanas, because it is firm. Second, if it is an unspecified odor, then it can receive perfuming. Therefore, garlic cannot receive perfuming, because it has a foul odor. Agarwood, musk, etc., also cannot receive perfuming, because they have a fragrant odor. If something is not marked by fragrance or foul odor, then it can receive perfuming, like clothing, etc. Third, that which can be perfumed can receive perfuming. Therefore, gold, silver, stones, etc., cannot be perfumed, because they cannot receive perfuming. If something is like clothing, oil, etc., because it can receive perfuming, it is called that which can be perfumed. Fourth, if that which can perfume and that which is perfumed correspond, then it can receive perfuming. If arising is without interval, this is called correspondence, so it can receive perfuming. If it does not correspond, then it cannot receive perfuming. If it is different from these four meanings, then it cannot be perfumed. Therefore, apart from the Ālaya-vijñāna, other dharmas cannot receive perfuming. Because the Ālaya-vijñāna possesses the preceding six meanings: One, arising and ceasing moment by moment; Two, coexisting with the pravṛtti-vijñāna (active consciousness); Three, following until the end of life and death; Four, definitely good.
惡等因。五觀福非福不動行為因。于愛憎二道成熟為道體。六能引顯同類果。一切生起識。雖具六義得為種子。但與熏習四義相反。由阿黎耶識具種子六義。及熏習四義故。能受熏習轉為種子。余識則不爾。何以故。六識無相應者。六識無前後相應義。以易動壞故。複次非但易動壞故無相應。復有餘義。三差別相違者。隨一一識。別依止生。別境界生。別覺觀思惟生。別想生故名相違。六識更互不相通故差別。差別故相違。經部師說。前念熏后念。何以故。二識一剎那不併起故。不得同時。此義不然。何以故。一念二不俱者。能熏所熏若在一時。同生同滅熏習義得成。若不同時熏義不成。何以故。能熏若在。所熏未生。所熏若生。能熏已謝。前後剎那一時並起。無有是處。是故六識不併起故無熏習。若汝言有識生類。其相如此故能受熏。是義不然。餘生例應爾者。若汝執不相應義亦得相熏。非汝所執義。當例汝所執。如眼等諸根與識不同故名為余。此諸根色清凈同類亦應更互相熏。雖同色類不相應故。若汝不許相熏。六識亦爾。雖同識類不相應故。云何得說相熏。前已說二種種子。謂外及內。若以因義顯之。成二種因。一生因二引因。為顯此義故說此外內種子能生及引因。外內種子若作生因及引因。其相云何。能生芽
【現代漢語翻譯】 現代漢語譯本 惡等因（導致惡行的原因）。五觀（五種觀察）是福非福不動行為（既非善也非惡的行為）的原因。于愛憎二道（愛與憎兩種道路）成熟為道體（證悟的本體）。六識（眼識、耳識、鼻識、舌識、身識、意識）能引顯同類果（引導和顯現同類的結果）。一切生起識（所有生起的意識），雖具六義（雖然具備六種意義）得為種子（可以作為種子），但與熏習四義（但與熏習的四種意義）相反。由阿黎耶識（阿賴耶識，又稱藏識）具種子六義（具備種子的六種意義），及熏習四義（以及熏習的四種意義）故，能受熏習轉為種子（能夠接受熏習轉化為種子），余識則不爾（其他的識則不是這樣）。何以故（為什麼呢）？六識無相應者（六識之間沒有相互相應的關係）。六識無前後相應義（六識沒有前後相應的意義），以易動壞故（因為容易變動和壞滅）。複次（再次），非但易動壞故無相應（不僅僅因為容易變動和壞滅所以沒有相應），復有餘義（還有其他的意義）。三差別相違者（三種差別相互違背）：隨一一識（隨著每一個識），別依止生（分別依賴不同的根而生），別境界生（分別緣于不同的境界而生），別覺觀思惟生（分別產生不同的覺知、觀察和思惟），別想生故名相違（分別產生不同的想法，所以叫做相違）。六識更互不相通故差別（六識相互之間不相通，所以有差別），差別故相違（因為有差別，所以相互違背）。經部師說（經量部的學者說）：前念熏后念（前一個念頭熏習后一個念頭）。何以故（為什麼呢）？二識一剎那不併起故（因為兩個識在一個剎那間不會同時生起），不得同時（所以不能同時存在）。此義不然（這個說法不對）。何以故（為什麼呢）？一念二不俱者（一個念頭中兩個識不能同時存在），能熏所熏若在一時（能熏習的和所熏習的如果在同一時間），同生同滅熏習義得成（同時生起同時滅去，熏習的意義才能成立）。若不同時熏義不成（如果不同時，熏習的意義就不能成立）。何以故（為什麼呢）？能熏若在（能熏習的如果存在），所熏未生（所熏習的還沒有生起），所熏若生（所熏習的如果生起），能熏已謝（能熏習的已經消逝）。前後剎那一時並起（前後的剎那同時生起），無有是處（沒有這樣的道理）。是故六識不併起故無熏習（所以六識不能同時生起，因此沒有熏習）。若汝言有識生類（如果你們說有識的生類），其相如此故能受熏（它的相狀是這樣的，所以能夠接受熏習），是義不然（這個說法不對）。餘生例應爾者（其他的生類也應該如此）。若汝執不相應義亦得相熏（如果你們認為不相應的意義也可以相互熏習），非汝所執義（不是你們所堅持的意義），當例汝所執（應當按照你們所堅持的來類比）。如眼等諸根與識不同故名為余（比如眼等諸根與識不同，所以叫做『余』），此諸根色清凈同類亦應更互相熏（這些諸根的顏色清凈，種類相同，也應該相互熏習）。雖同色類不相應故（雖然顏色種類相同，但是不相應），若汝不許相熏（如果你們不允許相互熏習），六識亦爾（六識也是這樣）。雖同識類不相應故（雖然種類相同，但是不相應），云何得說相熏（怎麼能說相互熏習呢）？前已說二種種子（前面已經說了兩種種子），謂外及內（即外在的種子和內在的種子）。若以因義顯之（如果用因的意義來顯示），成二種因（就成為兩種因）：一生因（生因），二引因（引因）。為顯此義故（爲了顯示這個意義），說此外內種子能生及引因（說這個外在和內在的種子能夠作為生因和引因）。外內種子若作生因及引因（外在和內在的種子如果作為生因和引因），其相云何（它的相狀是怎樣的）？能生芽（能夠產生芽）
【English Translation】 English version The causes of evil and so on (causes leading to evil actions). The five contemplations (five types of observation) are the cause of actions that are neither meritorious nor demeritorious, nor unwavering. Maturing on the two paths of love and hate (the two paths of love and hate) becomes the essence of the path (the essence of enlightenment). The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) can lead to and manifest similar results. All arising consciousnesses, although possessing six meanings, can serve as seeds, but they are contrary to the four meanings of conditioning. Because the Ālaya consciousness (Ālayavijñāna, also known as the storehouse consciousness) possesses the six meanings of seeds and the four meanings of conditioning, it can receive conditioning and transform into seeds; other consciousnesses are not like this. Why? The six consciousnesses have no corresponding relationship. The six consciousnesses have no meaning of corresponding before and after, because they are easily moved and destroyed. Furthermore, not only because they are easily moved and destroyed do they lack correspondence, but there are also other meanings. The three differences are contradictory: with each consciousness, they arise relying on different bases, arise from different realms, arise from different perceptions, observations, and thoughts, and are named contradictory because they arise from different thoughts. The six consciousnesses do not communicate with each other, hence the difference; because of the difference, they are contradictory. The Sautrāntika school says: the previous thought conditions the subsequent thought. Why? Because two consciousnesses do not arise simultaneously in one moment, they cannot exist at the same time. This meaning is not correct. Why? If two do not occur in one thought, if the conditioner and the conditioned are at the same time, the meaning of conditioning is established if they arise and cease together. If they are not at the same time, the meaning of conditioning is not established. Why? If the conditioner exists, the conditioned has not yet arisen; if the conditioned arises, the conditioner has already vanished. There is no such thing as the simultaneous arising of previous and subsequent moments. Therefore, the six consciousnesses do not arise simultaneously, so there is no conditioning. If you say that there are types of consciousness that arise, and their appearance is such that they can receive conditioning, this meaning is not correct. Other beings should be the same. If you insist that non-corresponding meanings can also condition each other, this is not the meaning you insist on; it should be compared to what you insist on. For example, the sense organs such as the eyes are different from consciousness, so they are called 'other'; these sense organs, with their pure and similar colors, should also condition each other. Although they are of the same color and type, they do not correspond; if you do not allow mutual conditioning, the six consciousnesses are the same. Although they are of the same type of consciousness, they do not correspond, so how can you say they condition each other? Previously, two types of seeds have been mentioned, namely external and internal. If we explain it in terms of cause, it becomes two types of causes: the cause of arising and the cause of leading. To illustrate this meaning, it is said that these external and internal seeds can be the cause of arising and the cause of leading. If external and internal seeds act as the cause of arising and the cause of leading, what is their appearance? They can produce sprouts.
等乃至果熟。是外生因。能生果報乃至命終。是內生因。引因者。枯喪猶相續然後方滅盡者。外種子若谷已陳。內種子若身已死。由引因故猶相續住。若此二種但有生因。生因已謝。果即應滅。不得相續住。若汝說由剎那轉轉相生。前剎那為后剎那作因故。猶相續住。若爾最後不應都盡。既無此二義故。知別有引因。此二種因譬如人射彎弓放箭。放箭為生因。彎弓為引因。放箭得離弦遠有所至。若但以放箭為因。不以彎弓為因。則箭不得遠。若言前剎那箭生后剎那箭故箭得遠則箭無落義。外內種子亦爾。由生因盡故枯喪。由引因盡故滅盡。
論曰。
譬如外種子 內種子不爾
此義以二偈顯之。
于外無熏習 種子內不然 聞等無熏習 果生非道理 已作及未作 失得並相違 由內外得成 是故內有熏
釋曰。若內種子與外種子不異。眼等根同是清凈四大。何故不互相熏。為是外故。外種子有三義。異內種子。是故內熏習依止外則不爾。為顯此義故說二偈。于外無熏習種子內不然者。外種子如穀麥等。由功能故成。不由熏習故成。內種子則不爾。必由熏習故成。此義非證比境界。云何可知。聞等無熏習果生非道理者。若於內無熏習。昔未學聞慧思慧不生。從學聞慧后思慧
【現代漢語翻譯】 現代漢語譯本：等到乃至果實成熟，這是外生因（external cause）。能夠產生果報乃至生命終結，這是內生因（internal cause）。引因（sustaining cause）是指，枯萎衰敗后仍然能夠相續，然後才最終滅盡。外在的種子，比如穀物已經陳舊；內在的種子，比如身體已經死亡，由於引因的緣故，仍然能夠相續存在。如果這兩種種子只有生因（generating cause），生因已經消失，那麼果報就應該立即滅亡，不能夠相續存在。如果你們說，由於剎那（instant）不斷地轉變相生，前一個剎那作為后一個剎那的因，所以能夠相續存在，那麼最終就不應該完全滅盡。既然沒有這兩種道理，就知道另外存在引因。這兩種因就像人拉開弓箭射箭一樣，放箭是生因，拉弓是引因。放箭能夠離開弓弦，到達遠方。如果僅僅以放箭作為因，不以拉弓作為因，那麼箭就不能夠射遠。如果說前一個剎那的箭產生后一個剎那的箭，所以箭能夠射遠，那麼箭就沒有落下的道理。外在和內在的種子也是這樣，由於生因消失所以枯萎衰敗，由於引因消失所以最終滅盡。
論曰：
譬如外種子，內種子不爾。
這個道理用兩句偈語來闡明：
于外無熏習，種子內不然。 聞等無熏習，果生非道理。 已作及未作，失得並相違。 由內外得成，是故內有熏。
解釋：如果內在的種子和外在的種子沒有區別，眼等根（sense organs）同樣是清凈的四大（four great elements），為什麼不能夠互相熏習（influence）？因為是外在的緣故。外在的種子有三種含義，不同於內在的種子，所以內在的熏習依賴於外在則不然。爲了闡明這個道理，所以說了兩句偈語。『于外無熏習種子內不然』，外在的種子比如穀物等，由於功能而成就，不是由於熏習而成就。內在的種子則不是這樣，必定由於熏習而成就。這個道理不是通過比量（inference）來證明的境界，怎麼能夠知道呢？『聞等無熏習果生非道理』，如果在內在沒有熏習，過去沒有學習的聞慧（wisdom from hearing）、思慧（wisdom from thinking）就不會產生，從學習聞慧之後才會產生思慧。
【English Translation】 English version: Until the fruit ripens, this is an external cause. Being able to generate karmic retribution until the end of life is an internal cause. A sustaining cause refers to the ability to continue even after withering and decaying, before finally ceasing completely. External seeds, such as grains that have become stale, and internal seeds, such as bodies that have died, can continue to exist due to the sustaining cause. If these two types of seeds only had a generating cause, and that cause had vanished, then the karmic result should immediately cease and not be able to continue. If you say that because instants constantly transform and generate each other, with the previous instant acting as the cause for the next, they can continue to exist, then they should never completely cease. Since neither of these reasons holds true, we know that there is a separate sustaining cause. These two types of causes are like a person drawing a bow and shooting an arrow. Releasing the arrow is the generating cause, and drawing the bow is the sustaining cause. Releasing the arrow allows it to leave the bowstring and reach a distant place. If only releasing the arrow is considered the cause, without drawing the bow, then the arrow cannot travel far. If it is said that the arrow of the previous instant generates the arrow of the next instant, allowing the arrow to travel far, then the arrow would never fall. External and internal seeds are similar. They wither and decay because the generating cause has vanished, and they ultimately cease because the sustaining cause has vanished.
Treatise says:
'Like external seeds, internal seeds are not the same.'
This meaning is clarified with two verses:
'Externally, there is no conditioning; internally, seeds are not so.' 'Without conditioning of hearing, etc., the arising of results is unreasonable.' 'What has been done and what has not been done, loss and gain are contradictory.' 'Because it is accomplished by both internal and external, therefore there is internal conditioning.'
Explanation: If internal seeds were no different from external seeds, and sense organs such as the eyes were also pure of the four great elements, why could they not condition each other? Because they are external. External seeds have three meanings that differ from internal seeds, so internal conditioning relies on the external, which is not the case. To clarify this meaning, two verses are spoken. 'Externally, there is no conditioning; internally, seeds are not so.' External seeds, such as grains, are accomplished by function, not by conditioning. Internal seeds are not like this; they must be accomplished by conditioning. This principle is not a state proven by inference; how can it be known? 'Without conditioning of hearing, etc., the arising of results is unreasonable.' If there is no internal conditioning, the wisdom from hearing (聞慧, wen hui) and the wisdom from thinking (思慧, si hui) that were not learned in the past would not arise. Only after learning the wisdom from hearing will the wisdom from thinking arise.
亦應不生。何以故。同無熏習故。既無此義。故知內由熏習成種子。無熏習則不成。若於內無熏習。復有何失。已作及未作失得並相違者。若內無熏習有二過失。一未作應得。二已作應失。若相續中無熏習為因。此苦樂等果非因所作。即是不作而得。若已作功用於心無熏習。則無因能得果。即是已作而失。此義於世間中相違。與道理亦相違。是故本識為三業熏習故得成因。複次云何穀麥等無熏習得成種子。由內外得成是故內有熏者。外若成種子不由自能。必由內熏習感外故成種子。何以故。一切外法離內則不成。是故於外不成熏習。一由內有熏習得成種子。二若內無種子未作應得已作應失。無如此義。三外種子由內得成故內異外。必有熏習。前已說分別自性緣生。愛非愛緣生。今當更說受用緣生。其相云何。
論曰。所餘識異阿黎耶識。謂生起識一切生處及道。應知是名受用識。
釋曰。此六識云何說名生起識。自有二義本識中種子。由此識生起故。此六識是煩惱業緣起故。一能熏習本識令成種子。種子自有二能。一能生。二能引。由此二能六識名生起。由果有二能故。因得二名。二者本識中因熟時。六識隨因生起。為受用愛憎等報故。此識名生起識。亦名受用識。由宿因所生起。令受用果報故。得生起
【現代漢語翻譯】 現代漢語譯本 也就不應該產生（果）。為什麼呢？因為（穀麥等）和（阿賴耶識）沒有相同的熏習作用。既然沒有這個道理，所以可知內在的熏習能夠形成種子，沒有熏習就不能形成種子。如果在內在沒有熏習，又會有什麼過失呢？已經造作的和尚未造作的（業）的得與失，都會互相違背。如果相續中沒有熏習作為原因，那麼苦樂等果就不是由原因所造作的，那就是不造作而得到（果報）。如果已經造作的功用，對於心識沒有熏習，那麼就沒有原因能夠得到結果，那就是已經造作而失去（果報）。這個道理在世間中是相違背的，與道理也是相違背的。所以阿賴耶識因為有（身口意）三業的熏習，才能夠成為（產生果報的）原因。再次，為什麼穀麥等沒有熏習也能成為種子呢？因為由內外（因緣）共同作用而成就。所以內在有熏習，外在（的穀麥等）能夠成為種子，不是靠自身的能力，必定是由內在的熏習感應外在而成就種子。為什麼呢？因為一切外在的法，離開內在（的因緣）就不能成就。所以對於外在（的穀麥等）來說，不能成立熏習。（原因有三點：）一是因為內在有熏習才能成就種子；二是因為如果內在沒有種子，就會出現未造作而得到，已造作而失去的過失，沒有這樣的道理；三是因為外在的種子是由內在（的熏習）成就的，所以內在不同於外在，必定有熏習。前面已經說了分別自性緣生，愛非愛緣生，現在應當再說受用緣生，它的相狀是怎樣的？
論曰：其餘的識不同於阿黎耶識（Ālayavijñāna，又稱藏識），也就是生起識（Pravṛtti-vijñāna，指前六識）的一切生起之處和道路，應當知道這就是受用識。
釋曰：這六識為什麼被稱為生起識呢？有兩種含義：一是阿賴耶識中的種子，由此識生起；二是這六識是煩惱和業的緣起。一是因為能夠熏習阿賴耶識，使之成為種子，種子自身有兩種能力：一是能生，二是能引。因為果有兩種能力，所以因也得到兩種名稱。二是阿賴耶識中的因成熟時，六識隨著因生起，爲了受用愛憎等果報。所以此識名為生起識，也名為受用識，由宿世的因所生起，使之受用果報，所以得名生起。
【English Translation】 English version It also should not arise. Why? Because there is no similar conditioning (熏習, xūn xí) between them (grains and Ālayavijñāna). Since this is not the case, it is known that internal conditioning forms seeds; without conditioning, seeds cannot be formed. If there is no conditioning internally, what faults would there be? The gain and loss of actions already done and not yet done would be contradictory. If there is no conditioning as a cause in the continuum, then the results of suffering and happiness are not produced by a cause, which means obtaining them without action. If the effort already made does not condition the mind, then there is no cause to obtain the result, which means losing what has already been done. This meaning is contradictory in the world and also contradictory to reason. Therefore, the Ālayavijñāna (阿賴耶識, Ālāyavijñāna, store consciousness) becomes a cause because it is conditioned by the three karmas (三業, sān yè, body, speech, and mind). Furthermore, how can grains and wheat become seeds without conditioning? Because they are formed by internal and external (conditions). Therefore, if there is internal conditioning, the external (grains and wheat) becoming seeds is not due to their own ability, but must be due to the internal conditioning influencing the external to become seeds. Why? Because all external dharmas cannot be formed without internal (conditions). Therefore, conditioning cannot be established for external (grains and wheat). (There are three reasons:) First, seeds can be formed because there is internal conditioning; second, if there are no seeds internally, there would be the fault of obtaining what has not been done and losing what has already been done, which is not the case; third, external seeds are formed by internal (conditioning), so the internal is different from the external, and there must be conditioning. It has already been said before about the arising of discrimination of self-nature and the arising of love and non-love. Now, we should further discuss the arising of enjoyment. What is its nature?
Treatise: The remaining consciousnesses, different from the Ālayavijñāna (阿黎耶識, Ālayavijñāna, store consciousness), namely the arising consciousnesses (生起識, Pravṛtti-vijñāna, the six consciousnesses) in all places of arising and paths, should be known as the consciousness of enjoyment.
Explanation: Why are these six consciousnesses called arising consciousnesses? There are two meanings: first, the seeds in the Ālayavijñāna (阿賴耶識, Ālayavijñāna, store consciousness) arise from these consciousnesses; second, these six consciousnesses are the causes of afflictions and karma. First, because they can condition the Ālayavijñāna (阿賴耶識, Ālayavijñāna, store consciousness), making it become seeds, and the seeds themselves have two abilities: one is to produce, and the other is to attract. Because the result has two abilities, the cause also gets two names. Second, when the cause in the Ālayavijñāna (阿賴耶識, Ālayavijñāna, store consciousness) matures, the six consciousnesses arise along with the cause, in order to enjoy the results of love, hate, and so on. Therefore, this consciousness is called the arising consciousness, and also called the consciousness of enjoyment, because it arises from past causes, enabling it to enjoy the results, hence the name arising.
受用二名。此生起識一切受身。四生六道處。能受果報故。應知此名受用識。此受用識相貌云何。
論曰。如中邊論偈說。
一說名緣識 二說名受識 了受名分別 起行等心法
釋曰。一說名緣識者。阿黎耶識是生起識因緣故。說名緣識。二說名受識者。其餘諸識前說名生起識。今說名受識。能緣塵起。於一一塵中能受用苦樂等故名受識。即是受陰。了受名分別者。此三受若有別心能了別。謂此受苦。此受樂。此受不苦不樂。此識名分別識。即是想識。起行等心法者。作意等名起行。謂此好彼惡等。思故名作意。此作意能令心舍此受彼故名起行。起行即是行陰。六識名心。從此初心生后三心故。名心法。
論曰。此二識更互為因。如大乘阿毗達磨偈說。
諸法于識藏 識於法亦爾 此二互為因 亦恒互為果
釋曰。此言欲顯本識及受用識互為因果。以阿含為證。與阿含不相違則定可信。又若不作此言。未知此證從何而出。為是聖言。為非聖言。故作此說。諸法于識藏。識於法亦爾者。若本識作識法因。諸法為果。必依藏本識中。若諸法作本識因。本識為果。必依藏諸法中。此二互為因亦恒互為果者。若本識為彼因彼為本識果。若彼為本識因。本識為彼果。如此因果理
【現代漢語翻譯】 受用有兩種名稱。此生起識（Shengqi shi，arising consciousness）是一切感受的根源。在四生六道中，它能夠感受果報，因此被稱為受用識（Shouyong shi，experiencing consciousness）。那麼，這個受用識的相貌是怎樣的呢？
論中說，如《中邊分別論》（Madhyāntavibhāga-bhāṣya）的偈頌所說：
『一說名緣識，二說名受識，了受名分別，起行等心法。』
解釋：『一說名緣識』，阿黎耶識（Ālayashì，storehouse consciousness）是生起識的因緣，所以稱為緣識（Yuan shi，condition consciousness）。『二說名受識』，其餘諸識之前被稱為生起識，現在稱為受識，因為它能緣取塵境而生起，並且在每一個塵境中能夠感受苦樂等，所以稱為受識，也就是受陰（Vedanāskandha，aggregate of feeling）。『了受名分別』，這三種感受如果被一個能了別的意識所認知，即認知到『這是苦受』、『這是樂受』、『這是不苦不樂受』，那麼這個識就稱為分別識（Fenbie shi，discriminating consciousness），也就是想陰（Saṃjñāskandha，aggregate of perception）。『起行等心法』，作意等稱為起行（Qixing，arising action），即認為『這個好』、『那個不好』等。因為思慮的緣故，稱為作意（Zuoyi，attention）。這個作意能夠使心捨棄這個而取彼，所以稱為起行。起行就是行陰（Saṃskāraskandha，aggregate of mental formations）。六識（Liu shi，six consciousnesses）稱為心。因為從最初的心生起後面的三種心，所以稱為心法（Xin fa，mental dharma）。
論中說，這兩種識互相為因。如《大乘阿毗達磨》（Mahāyāna Abhidharma）的偈頌所說：
『諸法于識藏，識於法亦爾，此二互為因，亦恒互為果。』
解釋：這句話想要表明本識（Ben shi，original consciousness）和受用識互相為因果。以阿含經（Agama Sutra）作為證據，與阿含經不相違背就一定可信。而且如果不這樣說，就不知道這個證據是從哪裡來的，是聖言（Sheng yan，holy words），還是非聖言。所以這樣說。『諸法于識藏，識於法亦爾』，如果本識作為識法的因，諸法為果，那麼諸法必定依藏在本識中。如果諸法作為本識的因，本識為果，那麼本識必定依藏在諸法中。『此二互為因亦恒互為果』，如果本識是彼的因，彼就是本識的果；如果彼是本識的因，本識就是彼的果。這樣的因果道理。
【English Translation】 There are two names for experiencing. This arising consciousness (Shengqi shi) is the source of all sensations. In the four forms of birth and the six realms of existence, it is capable of experiencing karmic retribution, hence it is called experiencing consciousness (Shouyong shi). So, what is the appearance of this experiencing consciousness?
The treatise says, as the verse in the Madhyāntavibhāga-bhāṣya states:
'One is called condition consciousness, the second is called experiencing consciousness, discerning experience is called discriminating, arising action and other mental dharmas.'
Explanation: 'One is called condition consciousness,' the Ālayashì (storehouse consciousness) is the condition for the arising consciousness, so it is called condition consciousness (Yuan shi). 'The second is called experiencing consciousness,' the other consciousnesses were previously called arising consciousness, and now are called experiencing consciousness, because it can arise by perceiving objects, and in each object it can experience suffering, pleasure, etc., so it is called experiencing consciousness, which is the aggregate of feeling (Vedanāskandha). 'Discerning experience is called discriminating,' if these three kinds of feelings are recognized by a consciousness that can discern, that is, recognize 'this is suffering,' 'this is pleasure,' 'this is neither suffering nor pleasure,' then this consciousness is called discriminating consciousness (Fenbie shi), which is the aggregate of perception (Saṃjñāskandha). 'Arising action and other mental dharmas,' attention and so on are called arising action (Qixing), that is, thinking 'this is good,' 'that is bad,' and so on. Because of thinking, it is called attention (Zuoyi). This attention can cause the mind to abandon this and take that, so it is called arising action. Arising action is the aggregate of mental formations (Saṃskāraskandha). The six consciousnesses (Liu shi) are called mind. Because the latter three minds arise from the initial mind, they are called mental dharmas (Xin fa).
The treatise says, these two consciousnesses are mutually causal. As the verse in the Mahāyāna Abhidharma states:
'All dharmas are in the storehouse consciousness, and consciousness is also in dharmas; these two are mutually causal, and are always mutually resultant.'
Explanation: This statement intends to show that the original consciousness (Ben shi) and the experiencing consciousness are mutually causal. Take the Agama Sutra as evidence; if it does not contradict the Agama Sutra, then it is certainly credible. Moreover, if this is not said, it is not known where this evidence comes from, whether it is holy words (Sheng yan) or not. Therefore, it is said in this way. 'All dharmas are in the storehouse consciousness, and consciousness is also in dharmas,' if the original consciousness is the cause of the dharma of consciousness, and all dharmas are the result, then all dharmas must be stored in the original consciousness. If all dharmas are the cause of the original consciousness, and the original consciousness is the result, then the original consciousness must be stored in all dharmas. 'These two are mutually causal, and are always mutually resultant,' if the original consciousness is the cause of that, then that is the result of the original consciousness; if that is the cause of the original consciousness, then the original consciousness is the result of that. Such is the principle of cause and effect.
。有佛無佛法爾常住。
四緣章第七
釋曰。如此三種緣生。一窮生死緣生。二愛非愛道緣生。三受用緣生。此三緣生有四種緣。
論曰。若於第一緣生中。諸法與識更互為因緣。
釋曰。因緣已顯不須重問。何以故。諸法熏習在阿黎耶識中故。得互為因果。
論曰。于第二緣生中。諸法是何緣。是增上緣。
釋曰。由無明等增上故。行等得生。增上有二種。一者不相離。二者但有。不相離者。如眼根為眼識作增上緣。但有者。如白等能顯黑等。若無明等於行等。具有二種增上緣。若無苦。下無明諸行不生。若行已生無修道無明。諸行不熟。何以故。須陀洹人不造感生報業故。阿那含人不受地獄生報故。
論曰。複次幾緣能生六識。有三緣。謂增上緣緣緣次第緣。
釋曰。從根生故是增上緣。緣塵故是緣緣。前識滅后識生故。是次第緣。前識能與后識生時。中間無隔故名次第。
論曰。如此三緣生。一窮生死緣生。二愛憎道緣生。三受用緣生。具足四緣。
釋曰。以四緣約三種緣生。有具不具。若就顯了義皆不具四。若就隱密義皆具四緣。
攝大乘論釋卷第二 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第三
【現代漢語翻譯】 現代漢語譯本：有佛無佛，法的規律本來就是恒常存在的。
第四章 緣
解釋：像這樣三種緣的生起，一是窮盡生死（輪迴）的緣起，二是愛與非愛（喜好與厭惡）之道的緣起，三是受用（感受和利用）的緣起。這三種緣起有四種緣。
論：如果在第一種緣起中，諸法與識互相作為因緣。
解釋：因緣已經很明顯了，不需要重複詢問。為什麼呢？因為諸法熏習在阿黎耶識（Alaya-識，藏識）中，所以能夠互相作為因果。
論：在第二種緣起中，諸法是什麼緣呢？是增上緣。
解釋：由於無明（Avidya，對事物真相的迷惑）等增上的緣故，行（Karma，行為）等得以產生。增上有兩種，一種是不相離，一種是但有。不相離的，比如眼根為眼識作增上緣。但有的，比如白色等能夠顯現黑色等。如果無明對於行等，具有兩種增上緣。如果沒有苦，地獄的無明諸行就不會產生。如果行已經產生，沒有修道，無明諸行就不會成熟。為什麼呢？因為須陀洹（Srotapanna，入流果）人不造作感受來世果報的業，阿那含（Anagamin，不還果）人不受地獄（欲界）的生報。
論：再次，有幾種緣能夠產生六識？有三種緣，即增上緣、緣緣、次第緣。
解釋：從根（感官）產生，所以是增上緣。緣于塵（對像），所以是緣緣。前識滅后識生，所以是次第緣。前識能夠與后識生起時，中間沒有間隔，所以名為次第。
論：像這樣三種緣起，一是窮盡生死（輪迴）的緣起，二是愛憎（愛與憎恨）之道的緣起，三是受用（感受和利用）的緣起，都具足四緣。
解釋：用四緣來衡量三種緣起，有具足的，有不具足的。如果就顯了的意義來說，都不具足四緣。如果就隱秘的意義來說，都具足四緣。
《攝大乘論釋》卷第二 《大正藏》第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第三
【English Translation】 English version: Whether there is a Buddha or not, the law of Dharma is always constant.
Chapter Seven: The Four Conditions
Explanation: These three kinds of arising by conditions are: first, the arising by conditions that exhausts birth and death (samsara); second, the arising by conditions of the path of love and non-love (likes and dislikes); third, the arising by conditions of enjoyment (feeling and utilizing). These three kinds of arising have four conditions.
Treatise: If, in the first kind of arising by conditions, all dharmas and consciousness mutually act as cause and condition.
Explanation: Cause and condition are already evident, so there is no need to ask again. Why? Because all dharmas are perfumed in the Alaya-consciousness (Alaya-vijñana, storehouse consciousness), so they can mutually act as cause and effect.
Treatise: In the second kind of arising by conditions, what condition are all dharmas? They are the dominant condition (Adhipati-pratyaya).
Explanation: Due to the dominant influence of ignorance (Avidya, delusion about the true nature of things) and so on, actions (Karma) and so on can arise. There are two kinds of dominance: one is inseparable, and the other is merely existent. The inseparable one is like the eye-organ acting as the dominant condition for eye-consciousness. The merely existent one is like white and so on being able to reveal black and so on. If ignorance has two kinds of dominant conditions for actions and so on. If there is no suffering, the lower realm's ignorant actions will not arise. If actions have already arisen, without cultivation of the path, ignorant actions will not mature. Why? Because a Srotapanna (stream-enterer) does not create karma that leads to rebirth, and an Anagamin (non-returner) does not receive rebirth in the lower realm (desire realm).
Treatise: Furthermore, how many conditions can generate the six consciousnesses? There are three conditions: namely, the dominant condition, the object-condition (alambana-pratyaya), and the immediate condition (samanantara-pratyaya).
Explanation: Because it arises from the root (sense organs), it is the dominant condition. Because it is conditioned by the object (dust), it is the object-condition. Because the previous consciousness ceases and the subsequent consciousness arises, it is the immediate condition. Because the previous consciousness can give rise to the subsequent consciousness without any interval in between, it is called immediate.
Treatise: These three kinds of arising by conditions—first, the arising by conditions that exhausts birth and death (samsara); second, the arising by conditions of the path of love and hatred; third, the arising by conditions of enjoyment—all possess the four conditions.
Explanation: Measuring the three kinds of arising by conditions with the four conditions, some are complete, and some are incomplete. If we speak in terms of the obvious meaning, none are complete with the four conditions. If we speak in terms of the hidden meaning, all are complete with the four conditions.
Commentary on the Compendium of the Great Vehicle, Volume Two Taisho Tripitaka, Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume Three
世親菩薩釋
陳天竺三藏真諦譯
釋引證品第三之一
煩惱不凈章第一
釋曰。此品有六章。一煩惱不凈品。二業不凈品。三生不凈品。四世間凈品。五出世凈品。六順道理。
論曰。此阿梨耶識。已成立由眾名及體相。
釋曰。如此本識眾名已說體相。已成立此二義。但于本識如理得成。非於余識。今為顯此二義。于理非理與諸師共立諍。
論曰。云何得知阿梨耶識以如是等眾名故。如來說體相亦爾不說生起識。
釋曰。彼云如是等眾名及體相。於我法中亦有。但無阿梨耶識。云何言眾名及體相。定屬阿梨耶識不屬余識。為答此問故。
論曰。若離此名相所立阿梨耶識。不凈品凈品等皆不成就。
釋曰。若汝離本識安立此名及體相於余識。此安立不成。何以故。為三義所違故。此三義是如來正法悉檀。謂不凈品凈品及正道理。此義由本識得立。若汝撥無本識。此三義無安立處義。則不成此義。如來所立堅實成就違汝所執。汝執則壞。是故眾名及體相不離本識。
論曰。煩惱不凈品。業不凈品。生不凈品。世間凈品。出世凈品等皆不成就。
釋曰。為開三章為六章故。重說此名。
論曰。云何煩惱不凈品不成就。根本煩惱
【現代漢語翻譯】 現代漢語譯本 世親菩薩 釋 陳 天竺三藏真諦 譯 釋引證品第三之一 煩惱不凈章第一 釋曰。此品有六章。一煩惱不凈品。二業不凈品。三生不凈品。四世間凈品。五出世凈品。六順道理。 論曰。此阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識）。已成立由眾名及體相。 釋曰。如此本識眾名已說體相。已成立此二義。但于本識如理得成。非於余識。今為顯此二義。于理非理與諸師共立諍。 論曰。云何得知阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識）以如是等眾名故。如來說體相亦爾不說生起識。 釋曰。彼云如是等眾名及體相。於我法中亦有。但無阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識）。云何言眾名及體相。定屬阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識）不屬余識。為答此問故。 論曰。若離此名相所立阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識）。不凈品凈品等皆不成就。 釋曰。若汝離本識安立此名及體相於余識。此安立不成。何以故。為三義所違故。此三義是如來正法悉檀。謂不凈品凈品及正道理。此義由本識得立。若汝撥無本識。此三義無安立處義。則不成此義。如來所立堅實成就違汝所執。汝執則壞。是故眾名及體相不離本識。 論曰。煩惱不凈品。業不凈品。生不凈品。世間凈品。出世凈品等皆不成就。 釋曰。為開三章為六章故。重說此名。 論曰。云何煩惱不凈品不成就。根本煩惱
【English Translation】 English version Commentary by Vasubandhu (世親菩薩) Translated by Paramārtha (真諦), from India to China during the Chen Dynasty Chapter 3.1: Explanation of Evidence Chapter 1: The Impurity of Afflictions Commentary: This chapter has six sections: 1. The Impurity of Afflictions, 2. The Impurity of Karma, 3. The Impurity of Birth, 4. The Purity of the World, 5. The Transcendental Purity, and 6. Accordance with Reason. Treatise: This Ālaya-vijñāna (阿梨耶識, also known as the storehouse consciousness, the fundamental consciousness) has been established by its various names and characteristics. Commentary: Thus, the various names and characteristics of this fundamental consciousness have been explained. These two aspects have been established, but only in relation to the fundamental consciousness, not to other consciousnesses. Now, to clarify these two aspects, we engage in debate with various teachers regarding what is reasonable and unreasonable. Treatise: How can it be known that the Ālaya-vijñāna (阿梨耶識, also known as the storehouse consciousness, the fundamental consciousness) has such various names? The Tathāgata (如來) speaks of its characteristics in the same way, not speaking of arising consciousness. Commentary: They say that such various names and characteristics also exist in my Dharma, but there is no Ālaya-vijñāna (阿梨耶識, also known as the storehouse consciousness, the fundamental consciousness). How can it be said that the various names and characteristics definitely belong to the Ālaya-vijñāna (阿梨耶識, also known as the storehouse consciousness, the fundamental consciousness) and not to other consciousnesses? To answer this question... Treatise: If the Ālaya-vijñāna (阿梨耶識, also known as the storehouse consciousness, the fundamental consciousness) established by these names and characteristics is separated, the sections on impurity and purity, etc., will not be accomplished. Commentary: If you establish these names and characteristics in other consciousnesses apart from the fundamental consciousness, this establishment will not be accomplished. Why? Because it is contradicted by three principles. These three principles are the Tathāgata's (如來) correct Dharma and established doctrines, namely, the sections on impurity, purity, and correct reasoning. These principles are established by the fundamental consciousness. If you deny the fundamental consciousness, these three principles will have no place to be established, and thus this meaning will not be accomplished. The solid accomplishments established by the Tathāgata (如來) contradict your views, and your views will be destroyed. Therefore, the various names and characteristics are inseparable from the fundamental consciousness. Treatise: The sections on the impurity of afflictions, the impurity of karma, the impurity of birth, the purity of the world, and transcendental purity, etc., will not be accomplished. Commentary: To divide the three sections into six sections, these names are repeated. Treatise: How is the section on the impurity of afflictions not accomplished? The fundamental afflictions...
及少分煩惱所作熏習種子。於六識不得成就。何以故。眼識與欲等大小二惑俱起俱滅。
釋曰。欲依心起故。隨心世俱起俱滅。為顯欲等熏習心故。
論曰。此眼識是惑所熏成立種子。余識不爾。
釋曰。此眼識與欲等俱起俱滅。數數被熏故成種子。耳識等則不被熏。為余識所遮故。
論曰。是眼識已滅。或余識間起。熏習及熏習依止。皆不可得。
釋曰。若在無識地中。謂無想定等故。言是識已滅。或在有識地中耳識等間起。故眼識滅。於此二滅中熏習所生種子。及所依止眼識皆不可得。
論曰。眼識前時已謝現無有體。或余識所間。從已滅無法有欲俱生。不得成就。
釋曰。若眼識前時已二種謝滅。現在無複眼識及欲體。則是已滅無法。眼識后若與欲俱生。用前時已滅眼識及欲。為種子生現起眼識及欲。此義不得成就。何以故。因已謝滅故。
論曰。譬如從過去已滅盡業。果報不得生。
釋曰。過去業有二種。謂有功能及無功能。若果報已熟則無復功能。此業有二義。一已過去。二已滅盡。果報果無有從此業生義。有欲眼識亦應如此。不可說從已滅種子生。若人執前已滅識是有。以過去法是有故。如毗婆沙師所執。此執但有語無義。何以故。若法是有云
【現代漢語翻譯】 現代漢語譯本：以及由少量煩惱所產生的熏習種子，在六識中無法成就。為什麼呢？因為眼識與貪慾等大小二種迷惑同時生起同時滅去。
解釋：貪慾依附於心而生起，所以隨著心念的生滅而生滅。爲了彰顯貪慾等對心的熏習。
論：這眼識是被迷惑所熏習而成立的種子，其餘的識則不是這樣。
解釋：這眼識與貪慾等同時生起同時滅去，多次被熏習所以成為種子。耳識等則沒有被熏習，因為被其他的識所遮蔽。
論：這眼識已經滅去，或者有其他的識在中間生起，那麼熏習以及熏習的依止都不可得。
解釋：如果在無識的境界中，比如無想定等等，所以說這個識已經滅去。或者在有識的境界中，有耳識等在中間生起，所以眼識滅去。在這兩種滅去的狀態中，熏習所產生的種子，以及所依止的眼識都不可得。
論：眼識在前一刻已經消逝，現在沒有自體，或者被其他的識所間隔，從已經滅去的法不可能與貪慾同時生起，所以不能成就。
解釋：如果眼識在前一刻已經兩種方式消逝滅去（已滅和已謝），現在沒有眼識和貪慾的自體，那麼就是已經滅去的法。眼識之後如果與貪慾同時生起，用前一刻已經滅去的眼識和貪慾作為種子，生起現在生起的眼識和貪慾，這個道理不能成立。為什麼呢？因為因已經消逝滅去了。
論：譬如從過去已經滅盡的業，果報不可能產生。
解釋：過去的業有兩種，一種是有功能的，一種是沒有功能的。如果果報已經成熟，那麼就沒有功能了。這個業有兩種含義，一是已經過去，二是已經滅盡。果報不可能從此業中產生。有貪慾的眼識也應該如此，不能說從已經滅去的種子中產生。如果有人執著認為前一刻已經滅去的識是存在的，因為過去的法是存在的，比如毗婆沙師（Vaibhashika）所執著的。這種執著只有言語而沒有意義。為什麼呢？如果法是存在的，云
【English Translation】 English version: And the seeds of habituation produced by a small amount of afflictions cannot be accomplished in the six consciousnesses. Why? Because eye-consciousness arises and ceases simultaneously with desire and other major and minor defilements.
Explanation: Desire arises dependent on the mind, so it arises and ceases with the mind's arising and ceasing. This is to reveal the habituation of the mind by desire and so on.
Treatise: This eye-consciousness is a seed established by being habituated by defilements. The other consciousnesses are not like this.
Explanation: This eye-consciousness arises and ceases simultaneously with desire and so on, and is repeatedly habituated, so it becomes a seed. Ear-consciousness and so on are not habituated because they are obstructed by other consciousnesses.
Treatise: This eye-consciousness has already ceased, or another consciousness arises in between, so habituation and the support of habituation are both unattainable.
Explanation: If it is in a realm without consciousness, such as the state of non-perception (Asamjna-samapatti) and so on, then it is said that this consciousness has ceased. Or if it is in a realm with consciousness, with ear-consciousness and so on arising in between, then eye-consciousness ceases. In these two states of cessation, the seed produced by habituation and the eye-consciousness that is its support are both unattainable.
Treatise: The eye-consciousness has already passed away in the previous moment, and now has no self-nature, or it is interrupted by another consciousness, so it cannot arise simultaneously with desire from a dharma that has already ceased, and therefore cannot be accomplished.
Explanation: If the eye-consciousness has already ceased in two ways (ceased and passed away) in the previous moment, and now there is no self-nature of eye-consciousness and desire, then it is a dharma that has already ceased. If eye-consciousness arises simultaneously with desire after the eye-consciousness, using the eye-consciousness and desire that ceased in the previous moment as seeds to produce the currently arising eye-consciousness and desire, this principle cannot be established. Why? Because the cause has already passed away and ceased.
Treatise: For example, from karma that has already ceased and been exhausted in the past, the fruit and retribution cannot arise.
Explanation: There are two types of past karma: karma with function and karma without function. If the fruit and retribution have already matured, then it has no function. This karma has two meanings: first, it has already passed; second, it has already ceased. The fruit and retribution cannot arise from this karma. Eye-consciousness with desire should also be like this; it cannot be said to arise from a seed that has already ceased. If someone insists that the consciousness that ceased in the previous moment exists, because the past dharma exists, as the Vaibhashika (Vaibhashika) masters insist, this insistence has only words and no meaning. Why? If the dharma exists, then...
何言過去諸法。由此義故果報果生不如道理。以熏習無故。
論曰。複次眼識與欲等。或俱時生起熏習不成。
釋曰。眼識前時未入滅心定。及未為余識所間。與欲俱生。后入滅心定及為余識所間。熏習不得成。
論曰。何以故。此種子不得住于欲中。以欲依止識故。又欲相續不堅住故。
釋曰。種子若住必依自在法。及相續堅住法。此二義于欲中並無故。欲非種子所依處。
論曰。此欲于余識亦無熏習。依止別異故。所餘諸識無俱起俱滅故。
釋曰。種子若不得住欲中。應得住余諸識中。亦無此義。何以故。依止別異。又生滅不俱故。依止別異者。眼識以眼根為依止。耳識以耳根為依止。乃至意識以意根為依止。由此諸識依止各處不得相應。是故此識熏習不得住于彼識。生滅不俱者。根塵作意悉不同故。無俱生滅義。生滅既不同時。云何得以此識熏于彼識。是故諸熏習義皆不得成。若汝說此種子住同類識中。此亦不然。何以故。
論曰。同類與同類不得相熏。以無一時共生滅故。
釋曰。眼識不得熏習眼識。何以故。一時中二眼識不得並生。若不併生則無俱滅故。熏習義不成。
論曰。是故眼識不為欲等大小諸惑所熏。亦不為同類識所熏。
釋曰。
【現代漢語翻譯】 現代漢語譯本： 如果說過去的諸法能夠影響現在，那麼因為這個原因，果報的產生就不符合道理，因為沒有熏習的緣故。
論曰：再者，眼識與慾望等，或者同時生起，熏習也無法完成。
釋曰：眼識在前一時刻沒有進入滅盡定，也沒有被其他識所間隔，與慾望同時生起。之後進入滅盡定或者被其他識所間隔，熏習就不能完成。
論曰：為什麼呢？因為這個種子不能住在慾望之中，因為慾望依賴於識。而且慾望的相續並不堅固。
釋曰：種子如果能夠住留，必定依賴於自在法以及相續堅固的法。這兩個條件在慾望中都不具備，所以慾望不是種子所能依賴的地方。
論曰：這個慾望對於其他的識也沒有熏習作用，因為所依賴的處所不同。而且其餘的諸識沒有同時生起和同時滅去的緣故。
釋曰：如果種子不能住在慾望中，那麼應該可以住在其餘的諸識中。但也沒有這個道理。為什麼呢？因為所依賴的處所不同，而且生滅不同時。所依賴的處所不同是指，眼識以眼根為所依賴的處所，耳識以耳根為所依賴的處所，乃至意識以意根為所依賴的處所。因此，這些識所依賴的處所各不相同，不能相應。所以這個識的熏習不能住在那個識中。生滅不同時是指，根、塵、作意都不同，沒有同時生滅的道理。生滅既然不同時，怎麼能用這個識去熏習那個識呢？所以各種熏習的道理都不能成立。如果你們說這個種子住在同類的識中，這也是不對的。為什麼呢？
論曰：同類的識與同類的識不能互相熏習，因為沒有一時共同生滅的緣故。
釋曰：眼識不能熏習眼識。為什麼呢？因為同一時刻兩個眼識不能同時產生。如果不併生，就沒有同時滅去，所以熏習的道理不能成立。
論曰：所以眼識不會被慾望等大小的各種迷惑所熏習，也不會被同類的識所熏習。
釋曰：
【English Translation】 English version: Why speak of past dharmas? Because of this reason, the arising of karmic retribution is not in accordance with reason, because there is no conditioning (熏習, xunxi).
Treatise says: Furthermore, eye-consciousness and desire, etc., either arise simultaneously, and conditioning cannot be accomplished.
Explanation says: The previous moment of eye-consciousness has not entered cessation meditation (滅盡定, miejin ding), nor has it been interrupted by other consciousnesses, and arises simultaneously with desire. Afterwards, it enters cessation meditation or is interrupted by other consciousnesses, and conditioning cannot be accomplished.
Treatise says: Why is that? Because this seed cannot reside in desire, because desire relies on consciousness. Moreover, the continuity of desire is not firm.
Explanation says: If a seed can reside, it must rely on independent dharmas and dharmas with firm continuity. These two conditions are not present in desire, so desire is not a place where seeds can rely.
Treatise says: This desire also has no conditioning effect on other consciousnesses, because the reliance is different. Moreover, the remaining consciousnesses do not arise and cease simultaneously.
Explanation says: If the seed cannot reside in desire, then it should be able to reside in the remaining consciousnesses. But there is no such reason. Why is that? Because the reliance is different, and the arising and ceasing are not simultaneous. The different reliance means that eye-consciousness relies on the eye-sense-organ (眼根, yangen), ear-consciousness relies on the ear-sense-organ (耳根, ergen), and so on, until mind-consciousness relies on the mind-sense-organ (意根, yigen). Therefore, the places where these consciousnesses rely are different and cannot correspond. Therefore, the conditioning of this consciousness cannot reside in that consciousness. The arising and ceasing are not simultaneous means that the sense-organs, sense-objects, and attention are all different, so there is no simultaneous arising and ceasing. Since the arising and ceasing are not at the same time, how can this consciousness condition that consciousness? Therefore, all the meanings of conditioning cannot be established. If you say that this seed resides in consciousnesses of the same type, this is also not correct. Why is that?
Treatise says: Consciousnesses of the same type cannot condition each other, because there is no simultaneous arising and ceasing.
Explanation says: Eye-consciousness cannot condition eye-consciousness. Why is that? Because two eye-consciousnesses cannot arise simultaneously in the same moment. If they do not arise together, then there is no simultaneous cessation, so the meaning of conditioning cannot be established.
Treatise says: Therefore, eye-consciousness is not conditioned by desires and other large and small delusions, nor is it conditioned by consciousnesses of the same type.
Explanation says:
由前義故眼識不為別類所熏。亦不為同類所熏。
論曰。如此思量眼識。所餘諸識亦應如此思量。複次若眾生從無想天以上退墮。受地獄生大小惑所染初識。此識生時應無種子。
釋曰。從上界墮受地獄生。初受生識必為惑所染。此識及惑從何種子生。若言從上界生。是義不然。何以故。上下二界相違不俱起故。不得相熏。若言從未得上界定前心。生地獄初生心。是亦不然。
論曰。何以故。此惑熏習。與依止並已過去滅無餘故。
釋曰。此初識應但生無因。此熏習及依止。久已滅盡是故不得以此為因。
論曰。複次惑對治識已生。所餘世間諸識皆已滅盡。若無阿梨耶識。此對治識共小大惑種子俱在。此義不成。
釋曰。若汝撥無本識。則有二過失不可得離。一向中人聖道與余煩惱俱在。此義不成。若無此惑則修余道無因。應無四道三果人。但有無學人。此義與正教相違過失不可得離。二無流識已滅。世間心更欲起。無因能令此心得生。若有流心無因。從無流心后自然得生。則無無學人。此失亦不可得離。如須陀洹向人。正生見諦對治道時。世間六識與道相違。不得俱生故。世間諸識皆已滅盡。所餘煩惱由依止滅故功能亦滅。故對治識與小大惑種子俱在。此義不成。若爾何用修
【現代漢語翻譯】 現代漢語譯本 由於之前的意義，眼識不會被其他類別的法所熏習，也不會被同類別的法所熏習。
論曰：如此思量眼識，其餘諸識也應該如此思量。再者，如果眾生從無想天（Saññā-n-atthāna，無色界天之一，沒有粗想）以上的天界退墮，承受地獄生命時，最初的識被大小煩惱所染污，這個識產生時應該沒有種子。
釋曰：從上界墮落而承受地獄生命，最初受生的識必然被煩惱所染污。這個識和煩惱是從什麼種子產生的呢？如果說是從上界產生的，這個說法是不對的。為什麼呢？因為上下兩界相互違背，不能同時生起，所以不能相互熏習。如果說是從未獲得上界禪定之前的心，產生地獄最初生起的心，這也是不對的。
論曰：為什麼呢？因為這個煩惱的熏習，以及作為依止的根身，都已經過去滅盡，沒有剩餘了。
釋曰：這個最初的識應該只是無因而生。這個熏習和依止，很久以前就已經滅盡了，所以不能用這個作為原因。
論曰：再者，煩惱的對治識已經產生，其餘世間的諸識都已經滅盡。如果沒有阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，根本識），這個對治識與大小煩惱的種子同時存在，這個道理是不成立的。
釋曰：如果你們否定本識的存在，那麼就有兩個過失無法避免。一是向道之人（指須陀洹向等修行者）的聖道與其餘煩惱同時存在，這個道理是不成立的。如果沒有這些煩惱，那麼修習其他道就沒有原因，應該沒有四向三果之人（Srotaāpanna-paṭipannaka，Sakadāgāmi-paṭipannaka，Anāgāmi-paṭipannaka，指預流向、一來向、不還向等修行者），只有阿羅漢。這個道理與正教相違背，這個過失無法避免。二是無漏識已經滅盡，世間心想要再次生起，沒有原因能夠使這個心生起。如果說有漏心沒有原因，從無漏心之後自然產生，那麼就沒有阿羅漢了。這個過失也無法避免。例如須陀洹向之人，正在生起見諦的對治道時，世間的六識與道相違背，不能同時生起，所以世間的諸識都已經滅盡。其餘的煩惱由於依止的根身滅盡，所以功能也滅盡了。所以對治識與大小煩惱的種子同時存在，這個道理是不成立的。如果這樣，那還修什麼道呢？
【English Translation】 English version Due to the preceding meaning, eye-consciousness is not influenced by dissimilar categories, nor is it influenced by similar categories.
Treatise states: Considering eye-consciousness in this way, the remaining consciousnesses should also be considered similarly. Furthermore, if sentient beings regress from the Realm of Non-Perception (Saññā-n-atthāna, one of the formless realms, devoid of coarse perception) and are born in a lower realm, the initial consciousness, tainted by major and minor afflictions, should have no seed at the time of its arising.
Explanation states: When falling from the upper realm and taking birth in a lower realm, the initial consciousness of rebirth is necessarily tainted by afflictions. From what seed do this consciousness and these afflictions arise? If it is said that they arise from the upper realm, this is not correct. Why? Because the upper and lower realms are contradictory and cannot arise simultaneously; therefore, they cannot influence each other. If it is said that the initial mind of the lower realm arises from the mind before attaining the samadhi of the upper realm, this is also incorrect.
Treatise states: Why? Because the influence of these afflictions, along with the supporting base, has already passed away and ceased without remainder.
Explanation states: This initial consciousness should arise without a cause. This influence and supporting base have long since ceased; therefore, they cannot be used as a cause.
Treatise states: Furthermore, the consciousness that counteracts afflictions has already arisen, and all other mundane consciousnesses have already ceased. If there is no Ālaya-vijñāna (Ālaya-vijñāna, also known as the storehouse consciousness, the fundamental consciousness), the simultaneous existence of this counteracting consciousness and the seeds of major and minor afflictions is untenable.
Explanation states: If you deny the existence of the fundamental consciousness, then there are two faults that cannot be avoided. First, the noble path of a person on the path (referring to practitioners such as Srotaāpanna-paṭipannaka) exists simultaneously with the remaining afflictions, which is untenable. If there are no such afflictions, then there is no cause for cultivating other paths; there should be no persons on the four paths and three fruits (Srotaāpanna-paṭipannaka, Sakadāgāmi-paṭipannaka, Anāgāmi-paṭipannaka, referring to practitioners such as Stream-enterer, Once-returner, Non-returner), only Arhats. This reasoning contradicts the correct teachings, and this fault cannot be avoided. Second, the undefiled consciousness has ceased, and the mundane mind wants to arise again, but there is no cause that can make this mind arise. If defiled mind arises naturally from undefiled mind without a cause, then there would be no Arhats. This fault also cannot be avoided. For example, when a Stream-enterer is generating the path of seeing the truth, the six mundane consciousnesses are contradictory to the path and cannot arise simultaneously; therefore, all mundane consciousnesses have ceased. The remaining afflictions have also ceased in function because the supporting base has ceased. Therefore, the simultaneous existence of the counteracting consciousness and the seeds of major and minor afflictions is untenable. If so, then what is the use of cultivating the path?
道。
論曰。何以故。自性解脫故。無流心與惑不得俱起俱滅故。
釋曰。同類為自性。如意識有煩惱。無流識無煩惱。雖有惑無惑異。而同是識類故名自性。解脫是離義。若煩惱識與無流識俱起。則自性不得解脫。以無流識起時余識必不得生。既其相離故名解脫。
論曰。複次后時出觀。正起世間心。
釋曰。須陀洹等學人已得道竟。后時出觀為當起出世心。為當起世間心。若起出世心無出觀義。若起世間心。何因得生。
論曰。諸惑熏習久已謝滅。
釋曰。先入觀時諸惑熏習已滅。云何無因得生世間心。
論曰。有流意識無有種子生應得成。
釋曰。若如此識不由因生。則無得解脫義。無學人惑心亦應無因而生。
論曰。是故離阿梨耶識。煩惱染污則不得成。
釋曰。若汝撥無此識。煩惱染污義云何可立。
業不凈章第二
釋曰。若人撥無本識。此人無道理能成立業染污義。
論曰。複次業染污云何不得成。緣行生識分無得成義。
釋曰。行有三品。謂福非福及不動念念生滅。若離本識於何處安立功能。若汝言安立於六識中。是義不然。六識不能攝持諸業功能。前于煩惱染污中已具顯此義。
論曰。若無此義。緣
【現代漢語翻譯】 現代漢語譯本： 道。
論曰：為什麼呢？因為自性解脫的緣故。沒有有漏之心與迷惑能夠同時生起同時滅亡的緣故。
釋曰：同類稱為自性。比如意識有煩惱，無漏識沒有煩惱。雖然有迷惑和沒有迷惑的差別，但同屬于識的種類，所以稱為自性。解脫是遠離的意思。如果煩惱識與無漏識同時生起，那麼自性就不能得到解脫。因為無漏識生起的時候，其餘的識必定不能生起。既然它們相互分離，所以稱為解脫。
論曰：再次，後來出觀的時候，正是生起世間心的時候。
釋曰：須陀洹（Srota-apanna，入流果）等學人已經證得道果之後，後來出觀的時候，是應當生起出世間心，還是應當生起世間心呢？如果生起出世間心，就沒有出觀的意義。如果生起世間心，是什麼原因能夠生起呢？
論曰：各種迷惑的熏習很久以前就已經謝滅了。
釋曰：先前入觀的時候，各種迷惑的熏習就已經滅除了，為什麼沒有原因能夠生起世間心呢？
論曰：有漏意識沒有種子生起，應該可以成立。
釋曰：如果這個識不是由因生起，那麼就沒有得到解脫的意義。無學人（Arhat，阿羅漢）的迷惑之心也應該沒有原因而生起。
論曰：所以，離開阿梨耶識（Ālaya-vijñāna，藏識），煩惱染污就不能成立。
釋曰：如果你否定這個識，煩惱染污的意義又怎麼能夠成立呢？
業不凈章第二
釋曰：如果有人否定本識，這個人沒有道理能夠成立業染污的意義。
論曰：再次，業染污為什麼不能成立呢？緣行生識的部分沒有能夠成立的意義。
釋曰：行有三種品類，即福、非福以及不動，唸唸生滅。如果離開本識，在什麼地方安立功能呢？如果你說安立在六識中，這個說法是不對的。六識不能夠攝持各種業的功能。先前在煩惱染污中已經詳細地闡明了這個意義。
論曰：如果沒有這個意義，緣
【English Translation】 English version: The Path.
Treatise: Why is that? Because of the self-nature being liberated. Because the defiled mind and delusion cannot arise and cease together.
Explanation: 'Same kind' is called self-nature. For example, consciousness has afflictions, while undefiled consciousness does not have afflictions. Although there is a difference between having delusion and not having delusion, they both belong to the category of consciousness, hence it is called self-nature. Liberation means separation. If afflicted consciousness and undefiled consciousness arise together, then the self-nature cannot be liberated. Because when undefiled consciousness arises, the other consciousnesses must not arise. Since they are separate from each other, it is called liberation.
Treatise: Furthermore, later when emerging from meditation, one precisely gives rise to the mundane mind.
Explanation: When a Srota-apanna (stream-enterer) and other learners have attained the Path, later when emerging from meditation, should they give rise to the supramundane mind or should they give rise to the mundane mind? If they give rise to the supramundane mind, there is no meaning in emerging from meditation. If they give rise to the mundane mind, what cause can give rise to it?
Treatise: The perfuming of various delusions has long since ceased and vanished.
Explanation: When initially entering meditation, the perfuming of various delusions has already been extinguished. How can the mundane mind arise without a cause?
Treatise: Defiled consciousness without seeds arising should be able to be established.
Explanation: If this consciousness does not arise from a cause, then there is no meaning in attaining liberation. The deluded mind of an Arhat (one who is free from rebirth) should also arise without a cause.
Treatise: Therefore, apart from the Ālaya-vijñāna (storehouse consciousness), affliction and defilement cannot be established.
Explanation: If you deny this consciousness, how can the meaning of affliction and defilement be established?
Chapter Two on the Impurity of Karma
Explanation: If someone denies the fundamental consciousness, this person has no reason to establish the meaning of the defilement of karma.
Treatise: Furthermore, why cannot the defilement of karma be established? The aspect of consciousness arising from conditioned action has no meaning to be established.
Explanation: Actions have three categories, namely meritorious, non-meritorious, and unmoving, arising and ceasing moment by moment. If apart from the fundamental consciousness, where can the function be established? If you say it is established in the six consciousnesses, this is not correct. The six consciousnesses cannot hold the functions of various karmas. This meaning has already been explained in detail earlier in the section on the defilement of afflictions.
Treatise: If there is no such meaning, conditioned
取生有亦無成義故。業染污不成。
釋曰。若無有業功能識。謂行緣識。緣取生有。無道理得成。何以故。此識三行所熏。以隨四取故。由熏習圓滿故識成有。此識或滅或余識所間。此識體已謝功能亦隨滅。當於何處安。此行有二業功能。故業染污不成。言染污者。此業與煩惱相應故名染污。又從染污生故名染污。能感六道生死染污果報。故名染污。
生不凈章第三
釋曰。若離本識生染污無有道理。此義不成。今當說之。
論曰。複次云何生染污。此義不成。結生不成故。
釋曰。此生若謝由業功能。結后報接前報。此義則不成就。何以故。
論曰。若人于不靜地退墮心。正在中陰。起染污意識方得受生。
釋曰。不靜地退前生墮後生故名退墮。受生有二種。或有中陰。或無中陰。今偏說受中陰者。若在中陰將欲受生。必先起染污識。方得受生。
論曰。此有染污識于中陰中滅。
釋曰。此中陰染污識。緣生有為境。此識于中陰中滅。何以故。生陰無染污故。
論曰。是識托柯羅邏。于母胎中變合受生。
釋曰。是識即是意識。於一時中與柯羅邏相應故。言托柯羅邏。此果報識異前染污識故言變。由宿業功能起風。和合赤白。令與識同故言合
【現代漢語翻譯】 現代漢語譯本： 『取』（upadana，執取）生『有』（bhava，存在）也無法成立，因為業的染污無法成立。
解釋：如果沒有業的功能識，也就是『行』（samskara，行）緣『識』（vijnana，識），緣『取』生『有』，這是沒有道理能夠成立的。為什麼呢？因為這個識是被三種『行』所熏習，因為它隨順四種『取』（執取）的緣故。由於熏習圓滿的緣故，識才能成就『有』。這個識或者滅了，或者被其他的識所間隔。這個識的本體已經消謝，功能也隨著滅了，應當安放在哪裡呢？這個『行』有二種業的功能，所以業的染污無法成立。所說的染污，是指這個業與煩惱相應，所以叫做染污。又因為是從染污所生，所以叫做染污。能夠感得六道生死的染污果報，所以叫做染污。
生不凈章第三
解釋：如果離開本識（alaya-vijnana，阿賴耶識）而生染污，這是沒有道理的，這個義理不能成立。現在應當說明它。
論：再者，什麼是生染污？這個義理不能成立，因為結生不能成立的緣故。
解釋：這個『生』如果消謝，由業的功能，連線后報，接續前報，這個義理就不能成就。為什麼呢？
論：如果有人在不靜地退墮心，正處在中陰（antarabhava，中陰身）階段，生起染污意識才能受生。
解釋：不靜地退，前生墮後生，所以叫做退墮。受生有兩種，或者有中陰，或者沒有中陰。現在偏說受中陰的情況。如果處在中陰，將要受生的時候，必定先要生起染污識，才能受生。
論：這個有染污識在中陰中滅。
解釋：這個中陰染污識，以生『有』為境界。這個識在中陰中滅。為什麼呢？因為生陰沒有染污的緣故。
論：這個識依託『柯羅邏』（kalala，羯羅藍），在母胎中變化和合而受生。
解釋：這個識就是意識。在一時之中與『柯羅邏』相應，所以說依託『柯羅邏』。這個果報識與前面的染污識不同，所以說是變化。由宿業的功能，生起風，和合赤白，使它與識相同，所以說是和合。
【English Translation】 English version: 『Taking』 (upadana, grasping) giving rise to 『becoming』 (bhava, existence) also cannot be established, because the defilement of karma cannot be established.
Explanation: If there is no functional consciousness of karma, that is, 『formations』 (samskara, formations) condition 『consciousness』 (vijnana, consciousness), conditioning 『taking』 to give rise to 『becoming』, there is no reason for this to be established. Why? Because this consciousness is influenced by the three types of 『formations』, because it follows the four types of 『taking』 (grasping). Because the influence is complete, consciousness can accomplish 『becoming』. This consciousness either ceases or is interrupted by other consciousnesses. The substance of this consciousness has already faded, and its function also ceases with it. Where should it be placed? This 『formation』 has two functions of karma, so the defilement of karma cannot be established. What is meant by defilement is that this karma is associated with afflictions, so it is called defilement. Also, because it is born from defilement, it is called defilement. It can cause the defiled karmic retribution of birth and death in the six realms, so it is called defilement.
Chapter Three on Impure Birth
Explanation: If defilement arises apart from the fundamental consciousness (alaya-vijnana, store consciousness), there is no reason for this. This meaning cannot be established. Now I shall explain it.
Treatise: Furthermore, how does defilement arise? This meaning cannot be established, because rebirth cannot be established.
Explanation: If this 『birth』 ceases, by the function of karma, connecting the subsequent retribution, continuing the previous retribution, this meaning cannot be accomplished. Why?
Treatise: If a person's mind declines in an unpeaceful place, and is in the intermediate state (antarabhava, intermediate existence), defiled consciousness must arise in order to be reborn.
Explanation: Declining in an unpeaceful place, the previous life falling into the subsequent life, is called decline. There are two types of rebirth, either with an intermediate state or without an intermediate state. Now, I will specifically discuss the case of receiving an intermediate state. If one is in the intermediate state and is about to be reborn, a defiled consciousness must first arise in order to be reborn.
Treatise: This defiled consciousness ceases in the intermediate state.
Explanation: This defiled consciousness in the intermediate state takes 『becoming』 as its object. This consciousness ceases in the intermediate state. Why? Because the birth-skandha (aggregate of birth) is not defiled.
Treatise: This consciousness relies on 『kalala』 (kalala, embryonic stage), and transforms and combines in the mother's womb to receive birth.
Explanation: This consciousness is the mind consciousness. Because it is associated with 『kalala』 at one time, it is said to rely on 『kalala』. This retribution consciousness is different from the previous defiled consciousness, so it is called transformation. By the function of past karma, wind arises, combining red and white elements, making it the same as consciousness, so it is called combination.
。即名此為受生。
論曰。若但意識變成柯羅邏等依止。此意識于母胎中有別意識起。無如此義。
釋曰。若汝執此識入柯羅邏數但是意識。若是意識根塵生起。與余意識為同爲異。若言是同。此識謝時柯羅邏即應壞滅。若言不同。則不應說名意識。何以故。意識通以三性識為根。此識但以染污識為根。意識緣三世為境。此識境界不可知。意識有時興有時廢。此識恒有無廢故不同意識。又若同者。于無識地中應無此識。若無此識。不應言入無心定識不離身。又若無識身則應壞。是故不可說此為意識。若汝說此意識不可分別。根塵生起依止此識。于母胎中別生意識。是義不然。何以故。
論曰。于母胎中。二種意識一時俱起。無此義故。
釋曰。此言證前無意識義。以二意識同性必不俱生。無並作意故。此意識托柯羅邏。與赤白和合同依止。此識有別意識生。一時俱起。此柯羅邏識不成意識。何以故。恒以染污識為依止。此所依止識欲等所染。緣生有境起。能依止識既是果報。但無記性。所緣境又不可知。不可立為意識。若立此為意識則無並起義。若有並起應同了別。應同滅無。若同了別無滅心定。以一了別心滅。一了別心在故。若同滅無。則無功用自然涅槃。以心不更起故。
論曰。
【現代漢語翻譯】 即名為此為受生。
論曰：如果僅僅是意識變成了羯羅藍(Kalala，受精卵)等所依止的，那麼這個意識在母胎中，有別的意識生起，沒有這樣的道理。
釋曰：如果你們認為這個識進入羯羅藍只是意識。如果是意識，根和塵生起，與其他意識是相同還是相異？如果說是相同的，這個識消失的時候，羯羅藍就應該壞滅。如果說是不同的，那麼就不應該說它是意識。為什麼呢？意識普遍以三種性質的識為根。這個識只以染污識為根。意識緣於三世為境界。這個識的境界不可知。意識有時興起，有時廢止。這個識恒常存在，沒有廢止，所以不同於意識。又如果相同，在無識的狀態中，應該沒有這個識。如果沒有這個識，不應該說進入無心定的時候，識不離開身體。又如果沒有識，身體就應該壞滅。所以不可說這個是意識。如果你們說這個意識不可分別，根和塵生起，依止這個識。在母胎中另外生起意識。這個道理是不對的。為什麼呢？
論曰：在母胎中，兩種意識一時共同生起，沒有這樣的道理。
釋曰：這句話證明前面沒有意識的道理。因為兩種意識同性必定不會同時生起，沒有併合作用的緣故。這個意識依託羯羅藍，與赤白和合共同依止。這個識有別的意識生起，一時共同生起。這個羯羅藍識不能成為意識。為什麼呢？恒常以染污識為依止。這個所依止的識被慾望等所染污，緣于生有的境界生起。能依止的識既然是果報，就只是無記性。所緣的境界又不可知。不可立為意識。如果立這個為意識，就沒有並起的道理。如果有並起，應該共同了別，應該共同滅無。如果共同了別，就沒有滅心定。因為一個了別的心滅了，一個了別的心還在。如果共同滅無，就沒有功用，自然涅槃。因為心不再生起。
論曰：
【English Translation】 This is called 'entering into existence'.
Treatise: If it is only consciousness that transforms into the Kalala (embryo) and so on as a basis, then this consciousness, within the mother's womb, has another consciousness arising. There is no such principle.
Explanation: If you insist that this consciousness entering the Kalala is merely consciousness, and if it is consciousness, with the arising of roots and objects, is it the same as other consciousnesses or different? If you say it is the same, then when this consciousness ceases, the Kalala should immediately perish. If you say it is different, then it should not be called consciousness. Why? Consciousness universally takes the three natures of consciousness as its root. This consciousness only takes defiled consciousness as its root. Consciousness takes the three times as its object. The realm of this consciousness is unknowable. Consciousness sometimes arises and sometimes ceases. This consciousness is constant and does not cease, so it is different from consciousness. Furthermore, if it were the same, in a state of no-consciousness, there should be no such consciousness. If there is no such consciousness, it should not be said that when entering a state of no-mind concentration, consciousness does not leave the body. Furthermore, if there were no consciousness, the body should perish. Therefore, it cannot be said that this is consciousness. If you say that this consciousness cannot be distinguished, and that roots and objects arise, relying on this consciousness, and that another consciousness arises in the mother's womb, this principle is not correct. Why?
Treatise: In the mother's womb, two kinds of consciousness arising simultaneously is not possible.
Explanation: This statement proves the principle that there is no consciousness before. Because two consciousnesses of the same nature will certainly not arise simultaneously, there is no simultaneous operation. This consciousness relies on the Kalala, and together with the red and white elements, they rely on it together. This consciousness has another consciousness arising, arising simultaneously. This Kalala consciousness cannot become consciousness. Why? It constantly takes defiled consciousness as its basis. This consciousness that is relied upon is defiled by desires and so on, arising from the realm of existence. Since the consciousness that relies on it is a result of karma, it is only of an indeterminate nature. The object of its perception is also unknowable. It cannot be established as consciousness. If this is established as consciousness, then there is no principle of simultaneous arising. If there is simultaneous arising, they should both be discerning, and they should both cease to exist. If they are both discerning, there would be no cessation-of-mind concentration. Because one discerning mind ceases, and one discerning mind remains. If they both cease to exist, there would be no effort, and natural Nirvana. Because the mind would no longer arise.
Treatise:
已變異意識。
釋曰。初受生識已變異為柯羅邏。
論曰。不可成立為意識。
釋曰。凡有三義。不可立初受生識為意識。
論曰。依止不清凈故。
釋曰。意識從三性心生。初受生識必從染污識生。即是依止不清凈。
論曰。長時緣境故。
釋曰。初受生識。從始至終緣境無廢。意識緣境易脫不定。
論曰。所緣境不可知故。
釋曰。初受生識所緣境不可知。意識緣三世境及非三世境。此則可知。由此三義有異故不可立為意識。
論曰。若此意識已變異。
釋曰。若已受生意識與赤白和合。變前識作后識。后識異前識。
論曰。是時意識成柯羅邏。
釋曰。由成柯羅邏故變異。
論曰。為此識是一切法種子為依止此識生余識。為一切法種子。
釋曰。為當以受生識為一切法種子。為當依止受生識別生余識。為一切法種子。
論曰。若汝執已變異識。名一切種子識。即是阿梨耶識。汝自以別名成立謂為意識。
釋曰。若汝執受生識為種子識。則與我所說義同即是說阿梨耶識為種子識。汝自不說名阿梨耶識。別立名意識。
論曰。若汝執能依止識。是一切種子識。
釋曰。依止受生識。更生余
【現代漢語翻譯】 現代漢語譯本 已變異意識。
釋曰：最初的受生之識已經變異成為羯羅藍（Kalala，受精卵）。
論曰：不能成立其為意識。
釋曰：有三種原因，不能將最初的受生之識立為意識。
論曰：因為所依止的不清凈。
釋曰：意識是從三性心（善、惡、無記）所生。最初的受生之識必定是從染污識所生，這就是所依止的不清凈。
論曰：因為長時間緣境。
釋曰：最初的受生之識，從開始到結束緣境沒有間斷。意識緣境容易脫離，不確定。
論曰：因為所緣的境不可知。
釋曰：最初的受生之識所緣的境是不可知的。意識緣三世（過去、現在、未來）的境以及非三世的境，這些是可以知道的。由於這三種原因的不同，所以不能立為意識。
論曰：如果這個意識已經變異。
釋曰：如果已經受生的意識與赤白（父母的精血）和合，變前識作為后識，后識不同於前識。
論曰：這時意識成為羯羅藍（Kalala）。
釋曰：由於成為羯羅藍（Kalala）的緣故而變異。
論曰：這個識是一切法的種子，還是依止這個識而生起其餘的識，作為一切法的種子？
釋曰：是應當以受生識作為一切法的種子，還是應當依止受生識而別生其餘的識，作為一切法的種子？
論曰：如果你們認為已變異的識，名為一切種子識，那就是阿賴耶識（Alaya-vijnana）。你們自己用別的名稱來成立，稱之為意識。
釋曰：如果你們認為受生識是種子識，那麼就與我所說的意義相同，就是說阿賴耶識（Alaya-vijnana）是種子識。你們自己不稱之為阿賴耶識（Alaya-vijnana），另外立名為意識。
論曰：如果你們認為能依止的識，是一切種子識。
釋曰：依止受生識，更生其餘的識。
【English Translation】 English version The Transformed Consciousness
Explanation: The initial consciousness at the time of conception has transformed into Kalala (embryo).
Treatise: It cannot be established as consciousness.
Explanation: There are three reasons why the initial consciousness at the time of conception cannot be established as consciousness.
Treatise: Because the basis of reliance is not pure.
Explanation: Consciousness arises from the mind of three natures (wholesome, unwholesome, and neutral). The initial consciousness at the time of conception must arise from defiled consciousness, which means the basis of reliance is not pure.
Treatise: Because it cognizes objects for a long time.
Explanation: The initial consciousness at the time of conception cognizes objects continuously from beginning to end. Consciousness easily detaches from objects and is uncertain.
Treatise: Because the object cognized is unknowable.
Explanation: The object cognized by the initial consciousness at the time of conception is unknowable. Consciousness cognizes objects of the three times (past, present, and future) and objects that are not of the three times, which are knowable. Due to these three differences, it cannot be established as consciousness.
Treatise: If this consciousness has already transformed.
Explanation: If the consciousness that has already been conceived combines with the red and white (essence of the parents), transforming the previous consciousness into the subsequent consciousness, and the subsequent consciousness is different from the previous consciousness.
Treatise: At this time, consciousness becomes Kalala (embryo).
Explanation: It transforms because it becomes Kalala (embryo).
Treatise: Is this consciousness the seed of all dharmas, or does it rely on this consciousness to give rise to other consciousnesses, as the seed of all dharmas?
Explanation: Should the consciousness at the time of conception be regarded as the seed of all dharmas, or should one rely on the consciousness at the time of conception to separately generate other consciousnesses, as the seed of all dharmas?
Treatise: If you insist that the transformed consciousness is called the 'all-seed consciousness,' that is Alaya-vijnana (storehouse consciousness). You yourselves establish it with a different name, calling it consciousness.
Explanation: If you consider the consciousness at the time of conception to be the seed consciousness, then it is the same as what I said, which is to say that Alaya-vijnana (storehouse consciousness) is the seed consciousness. You yourselves do not call it Alaya-vijnana (storehouse consciousness), but establish another name for it, calling it consciousness.
Treatise: If you consider the consciousness that can be relied upon to be the all-seed consciousness.
Explanation: Relying on the consciousness at the time of conception, other consciousnesses are generated.
識名能依止識。為一切種子識。
論曰。是故此識由依止成他因。
釋曰。別識既從他生。則不能自為種子。是故此識由依止受生識方成種子。得為他因。
論曰。此所依止識。若非一切種子識。能依止名一切種子識。是義不成。
釋曰。別識不能自為種子。由依他得成種子。所依受生識既非種子。能依別識立為種子識。此義豈成。
論曰。是故此識託生變異。成柯羅邏非是意識。
釋曰。此識即是阿梨耶識。不得名此為意識。
論曰。但是果報。亦是一切種子。此義得成。
釋曰。從種子生故稱果報識。能攝持種子故。亦名種子識。若作此說義乃得成。
論曰。複次若眾生已託生。能執持所餘色根。離果報識則不可得。
釋曰。前已明正受生義。今更明受生后義。前已明眾生在胎中。今明眾生出胎外故。言眾生已託生。眾生若已託生。則定有三義。一執持無廢。二通攝持諸根。三體是果報無記。若離阿梨耶識。此三義不可得。
論曰。何以故。所餘諸識。定別有依止。
釋曰。欲引道理為證故言。何以故。六識中隨一識稱所餘諸識。眼識定以眼根為依止。乃至身識定以身根為依止。明別依止。顯不能通執持。
論曰。不久堅住。
【現代漢語翻譯】 現代漢語譯本 識（vijñāna，能識別作用的精神功能）名能依止識（ālaya-vijñāna，阿賴耶識，又稱藏識）。為一切種子識（sarva-bīja vijñāna，含藏一切種子之識）。
論曰：是故此識由依止成他因。
釋曰：別識（pravṛtti-vijñāna，轉識，指眼識、耳識、鼻識、舌識、身識、意識）既從他生，則不能自為種子。是故此識由依止受生識（指阿賴耶識）方成種子。得為他因。
論曰：此所依止識。若非一切種子識。能依止名一切種子識。是義不成。
釋曰：別識不能自為種子。由依他得成種子。所依受生識既非種子。能依別識立為種子識。此義豈成。
論曰：是故此識託生變異。成柯羅邏（kalala，羯羅藍，指受精卵最初的凝結狀態）非是意識。
釋曰：此識即是阿梨耶識。不得名此為意識。
論曰：但是果報。亦是一切種子。此義得成。
釋曰：從種子生故稱果報識。能攝持種子故。亦名種子識。若作此說義乃得成。
論曰：複次若眾生已託生。能執持所餘色根。離果報識則不可得。
釋曰：前已明正受生義。今更明受生后義。前已明眾生在胎中。今明眾生出胎外故。言眾生已託生。眾生若已託生。則定有三義。一執持無廢。二通攝持諸根。三體是果報無記。若離阿梨耶識。此三義不可得。
論曰：何以故。所餘諸識。定別有依止。
釋曰：欲引道理為證故言。何以故。六識中隨一識稱所餘諸識。眼識定以眼根為依止。乃至身識定以身根為依止。明別依止。顯不能通執持。
論曰：不久堅住。
【English Translation】 English version Consciousness (vijñāna) is able to rely on the ālaya-vijñāna (storehouse consciousness, also known as the seed consciousness). It is the consciousness of all seeds (sarva-bīja vijñāna).
Treatise says: Therefore, this consciousness becomes a cause dependent on others by relying on something.
Explanation says: Since the differentiated consciousness (pravṛtti-vijñāna, the evolving consciousnesses, referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) arises from others, it cannot be its own seed. Therefore, this consciousness becomes a seed by relying on the consciousness that receives birth (referring to the ālaya-vijñāna). It can thus be a cause dependent on others.
Treatise says: If this consciousness that is relied upon is not the consciousness of all seeds, then the meaning that the consciousness that relies on it is called the consciousness of all seeds cannot be established.
Explanation says: The differentiated consciousness cannot be its own seed. It becomes a seed by relying on others. If the consciousness that receives birth, which is relied upon, is not a seed, then how can the differentiated consciousness that relies on it be established as the seed consciousness? This meaning cannot be established.
Treatise says: Therefore, this consciousness transforms when taking birth, becoming kalala (the initial state of the fertilized egg), and is not mind-consciousness.
Explanation says: This consciousness is the ālaya-vijñāna. It should not be called mind-consciousness.
Treatise says: It is only the result of karma, and it is also the seed of everything. This meaning can be established.
Explanation says: Because it arises from seeds, it is called the result-consciousness. Because it can hold seeds, it is also called the seed-consciousness. If this is said, then the meaning can be established.
Treatise says: Furthermore, if sentient beings have already taken birth and are able to hold onto the remaining sense organs, it is impossible to do so apart from the result-consciousness.
Explanation says: The meaning of properly receiving birth has already been explained earlier. Now, the meaning after receiving birth is further explained. Earlier, it was explained that sentient beings are in the womb. Now, it is explained that sentient beings are outside the womb. Therefore, it is said that sentient beings have already taken birth. If sentient beings have already taken birth, then there are definitely three meanings: first, holding without fail; second, universally holding all the sense organs; and third, its nature is the result of karma and is neutral. If it is apart from the ālaya-vijñāna, these three meanings cannot be obtained.
Treatise says: Why is that? The remaining consciousnesses definitely have separate supports.
Explanation says: Wanting to use reason as proof, it is said, 'Why is that?' Any one of the six consciousnesses is called the remaining consciousnesses. Eye-consciousness definitely relies on the eye organ, and so on, until body-consciousness definitely relies on the body organ. Clarifying separate reliance shows that it cannot universally hold.
Treatise says: Not lasting long and firmly.
釋曰。五識中隨自所依根若能執持。此識不久堅住。以相續易壞故。或在無識地中故壞。或余識間起故壞。
論曰。若此色根無執持識。亦不得成。
釋曰。如死人色根無識執持則便爛壞。若離執持識諸根亦應爾。此義亦不成。
論曰。複次此識及名色更互相依。譬如蘆束相依俱起此識不成。
釋曰。于經中佛世尊說。識依名色生。名色依識生。名是非色四陰。色即柯羅邏。何者是依名色。識由此名色為依止。剎那傳傳生相續流不斷。能攝名色令成就不壞。此識名依名色。識若撥無本識。以六識為識此義不成。若離阿梨耶識。於六識中是何識。此問欲何所顯。欲顯余識不成識食。
論曰。複次若離果報識。一切求生已生眾生。識食不成。
釋曰。此言欲顯本識能為名色作識食。何以故。佛世尊說。食有四種。為求生已生眾生。相續得住故。說四食。何者為四。一段食。二觸食。三思食。四識食。段食者變成為相。何以故。此段若變異。能作身利益事。是名段食。觸食者依塵為相。由緣色等諸塵。能作利益身事。是名觸食。思食者望得為相。此望得意能作身利益事。如人飢渴至飲食處。望得飲食令身不死。是名思食。識食者執持為相。由此識執持身故住不壞。若無識執持
【現代漢語翻譯】 現代漢語譯本： 解釋：五識（眼識、耳識、鼻識、舌識、身識）中，如果各自所依賴的根（眼根、耳根、鼻根、舌根、身根）能夠執持，那麼這個識就不會很快消散，因為它相續的特性容易壞滅。或者在沒有識存在的狀態中壞滅，或者因為其他識的間斷生起而壞滅。
論：如果這個色根（眼根、耳根、鼻根、舌根、身根）沒有執持的識，也是不能成立的。
解釋：比如死去的人的色根，沒有識的執持就會腐爛壞掉。如果離開執持的識，那麼所有的根也應該如此。這個道理也是不成立的。
論：再次，這個識和名色（精神現象和物質現象）互相依賴。就像蘆葦捆一樣互相依靠而共同生起，這個識是不可能單獨成立的。
解釋：在經文中，佛世尊說，識依靠名色而生，名色依靠識而生。名是指非色的四陰（受、想、行、識），色就是羯羅藍（kalala，受精卵最初的凝結狀態）。什麼是依靠名色呢？識由此名色作為依靠，剎那剎那地傳遞，生生相續，流轉不斷，能夠攝持名色，使之成就而不壞滅。這個識就叫做依靠名色。如果否定了本識（根本識），而以六識（眼識、耳識、鼻識、舌識、身識、意識）作為識，這個道理是不成立的。如果離開了阿梨耶識（ālaya-vijñāna，藏識），那麼在六識中，是哪個識呢？這個問題想要顯示什麼呢？想要顯示其他的識不能成為識食（vijñāna-āhāra，維持生命的精神食糧）。
論：再次，如果離開了果報識（業果報應的識），一切求生和已經出生的眾生，識食就不能成立。
解釋：這句話想要顯示本識能夠為名色作為識食。為什麼呢？佛世尊說，食有四種，爲了求生和已經出生的眾生，能夠相續得住，所以說了四食。哪四種呢？一、段食（kabaḍīkāra-āhāra，粗 खाद्य，物質食物）。二、觸食（sparśa-āhāra， स्पर्श，感官印象）。三、思食（manas-saṃcetanā-āhāra，मनस्-संचेतना，意志）。四、識食（vijñāna-āhāra，विज्ञान，意識）。段食是以變成為相。為什麼呢？因為這個段食如果變異，能夠對身體產生利益。這叫做段食。觸食是以塵為相。由於緣於色等諸塵，能夠對身體產生利益。這叫做觸食。思食是以希望得到為相。這種希望得到的心意能夠對身體產生利益。比如人飢渴的時候到了飲食的地方，希望得到飲食使身體不至於死亡。這叫做思食。識食是以執持為相。由於這個識執持身體，所以身體能夠住留而不壞滅。如果沒有識的執持
【English Translation】 English version: Explanation: Among the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), if the respective roots (eye-root, ear-root, nose-root, tongue-root, body-root) upon which they rely are able to hold on, then this consciousness will not quickly dissipate, because its characteristic of continuity is easily destroyed. It is either destroyed in a state where there is no consciousness, or it is destroyed because of the intermittent arising of other consciousnesses.
Treatise: If this sense-root (eye-root, ear-root, nose-root, tongue-root, body-root) does not have a consciousness that holds it, it cannot be established.
Explanation: For example, the sense-roots of a dead person, without the holding of consciousness, will rot and decay. If separated from the holding consciousness, then all the roots should be the same. This reasoning is also not valid.
Treatise: Furthermore, this consciousness and name-and-form (mental phenomena and material phenomena) are mutually dependent. Just like a bundle of reeds relying on each other to arise together, this consciousness cannot be established alone.
Explanation: In the scriptures, the Buddha, the World Honored One, said that consciousness arises dependent on name-and-form, and name-and-form arises dependent on consciousness. 'Name' refers to the four non-form aggregates (feeling, perception, volition, consciousness), and 'form' is kalala (the initial coagulation state of a fertilized egg). What is it that relies on name-and-form? Consciousness relies on this name-and-form as its support, passing on from moment to moment, continuously arising, flowing without interruption, able to gather and hold name-and-form, causing it to be accomplished and not destroyed. This consciousness is called relying on name-and-form. If the fundamental consciousness is denied, and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are taken as consciousness, this reasoning is not valid. If separated from the ālaya-vijñāna (storehouse consciousness), then among the six consciousnesses, which consciousness is it? What does this question intend to show? It intends to show that the other consciousnesses cannot become consciousness-nourishment (vijñāna-āhāra, the mental sustenance that maintains life).
Treatise: Furthermore, if separated from the resultant consciousness (consciousness of karmic retribution), for all beings seeking birth and those already born, consciousness-nourishment cannot be established.
Explanation: This statement intends to show that the fundamental consciousness is able to serve as consciousness-nourishment for name-and-form. Why? The Buddha, the World Honored One, said that there are four kinds of nourishment, for the sake of beings seeking birth and those already born, so that they can continuously abide, therefore he spoke of four kinds of nourishment. What are the four? First, coarse food (kabaḍīkāra-āhāra). Second, sense-impression food (sparśa-āhāra). Third, volitional food (manas-saṃcetanā-āhāra). Fourth, consciousness food (vijñāna-āhāra). Coarse food takes transformation as its characteristic. Why? Because if this coarse food transforms, it can benefit the body. This is called coarse food. Sense-impression food takes sense-objects as its characteristic. Because of relying on sense-objects such as form, it can benefit the body. This is called sense-impression food. Volitional food takes the hope of obtaining as its characteristic. This intention of hoping to obtain can benefit the body. For example, when a person is hungry and thirsty and arrives at a place with food and drink, they hope to obtain food and drink so that the body does not die. This is called volitional food. Consciousness food takes holding as its characteristic. Because this consciousness holds the body, the body is able to abide and not be destroyed. If there is no holding by consciousness
則同死人身即爛壞。是名識食。是故汝等亦應信受如此識食義。以能作利益身事故此四食中觸食屬六識。思食屬意望得。段食屬色不關心。識食於三義中屬何義。若汝不說有阿梨耶識。依何義說此識食。複次若人眠中不夢及心悶絕。入滅心定等六識已滅。又無段思觸三食。何法持此身令不壞。若無阿梨耶識執持。此身則壞故知定應以阿梨耶識為識食。
論曰。何以故。若離果報識。眼識等中隨有一識。於三界中受生眾生。為作食事不見有能故。
釋曰。若離本識於六識中隨於一識。於三界中已受生眾生。不見此識有功能能作食事。故知說余識。為識食此義不成。
論曰。若人從此生捨命生上靜地。由散動染污意識于彼受生。
釋曰。于靜地中離本識受生。此義則不成。若人受生必由染污心。若於靜地受生。必由染污散動心。染污者為自靜地惑所染污。此惑何相餐定味等。此惑定在靜地。若人從散地死。用下散動地心。于上受生無可得義。何以故。凡受生者必在散心故。若離本識。此散動識不可得。若人者。是離欲人。從此欲界生色無色界。染污者。即中陰心。起上地惑。散動者。即正受生識。于彼受生者。即方便生及正生。
論曰。是染污散動識于靜地中離果報識。有餘種子此義不成
【現代漢語翻譯】 現代漢語譯本：那麼（這個身體）就和死人一樣腐爛損壞。這叫做識食（vijñāna āhāra，以意識為食）。因此你們也應當信受這樣的識食之義，因為它能夠利益身體。這四種食中，觸食屬於六識（ṣaḍ vijñāna，眼、耳、鼻、舌、身、意六種意識）。思食屬於意（manas，意根）的希望和追求。段食屬於色（rūpa，物質），不涉及心。識食在三種意義中屬於哪種意義？如果你們不承認有阿梨耶識（ālayavijñāna，第八識，又稱藏識），那麼依據什麼意義來說這個識食呢？再者，如果人在睡眠中不做夢，或者心神昏悶，進入滅盡定等狀態，六識已經滅盡，又沒有段食、思食、觸食這三種食，那麼是什麼法在維持這個身體不壞呢？如果沒有阿梨耶識執持，這個身體就會壞掉，所以可以肯定應該以阿梨耶識為識食。
論曰：為什麼呢？如果離開果報識（vipāka vijñāna，異熟識，即阿梨耶識），眼識等之中隨便哪一個識，在三界（trayo dhātava，欲界、色界、無色界）中為受生眾生作為食物，是看不到有這種能力的。
釋曰：如果離開本識（mūla vijñāna，根本識，即阿梨耶識），在六識中隨便哪一個識，在三界中已經受生的眾生，看不到這個識有能力作為食物。所以說其他的識為識食，這個道理是不成立的。
論曰：如果有人從這個生處捨棄生命，生到上面的靜地（śānta bhūmi，禪定之境），由於散動染污的意識在那裡受生。
釋曰：在靜地中離開本識受生，這個道理是不成立的。如果人受生，必定由染污心。如果在靜地受生，必定由染污散動心。染污，是指被自身靜地的惑所染污。這個惑是什麼相？餐定味等。這個惑一定在靜地。如果人從散地死去，用下方的散動地心，在上方受生，這是不可能的。為什麼呢？凡是受生的人必定在散心狀態。如果離開本識，這個散動識是不可能存在的。如果人，是離欲之人。從這個欲界（kāmadhātu，眾生對色、聲、香、味、觸五欲的追求）生到色界（rūpadhātu，有物質形體的天界）和無色界（arūpadhātu，沒有物質形體的天界）。染污，指的是中陰心（antarābhava，死亡到投生之間的狀態）。生起上地的惑。散動，指的是正受生識。在彼受生，指的是方便生和正生。
論曰：這個染污散動識在靜地中離開果報識，有剩餘的種子，這個道理是不成立的。
【English Translation】 English version: Then (this body) would rot and decay just like a dead person's body. This is called consciousness-food (vijñāna āhāra, food of consciousness). Therefore, you should also believe and accept the meaning of such consciousness-food, because it can benefit the body. Among these four kinds of food, contact-food belongs to the six consciousnesses (ṣaḍ vijñāna, the six consciousnesses of eye, ear, nose, tongue, body, and mind). Thought-food belongs to the mind's (manas, the faculty of thought) hopes and desires. Coarse food belongs to form (rūpa, matter) and is not related to the mind. To which of the three meanings does consciousness-food belong? If you do not acknowledge the existence of the Ālayavijñāna (ālayavijñāna, the eighth consciousness, also known as the storehouse consciousness), then based on what meaning do you speak of this consciousness-food? Furthermore, if a person does not dream during sleep, or if the mind is dull and confused, entering into cessation samādhi and other states where the six consciousnesses have ceased, and there is also no coarse food, thought-food, or contact-food, then what dharma maintains this body from decaying? If there is no Ālayavijñāna to uphold it, this body would decay. Therefore, it can be affirmed that the Ālayavijñāna should be regarded as consciousness-food.
Treatise says: Why is that? If, apart from the resultant consciousness (vipāka vijñāna, the maturation consciousness, i.e., the Ālayavijñāna), any one of the eye-consciousness and others, in the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm), acts as food for sentient beings undergoing rebirth, it is not seen to have such ability.
Explanation says: If, apart from the fundamental consciousness (mūla vijñāna, the root consciousness, i.e., the Ālayavijñāna), any one of the six consciousnesses, for sentient beings already undergoing rebirth in the three realms, this consciousness is not seen to have the ability to act as food. Therefore, saying that other consciousnesses are consciousness-food, this meaning is not established.
Treatise says: If a person abandons life from this place of birth and is born in the higher tranquil realm (śānta bhūmi, the realm of meditative absorption), due to the scattered and defiled consciousness there undergoing rebirth.
Explanation says: In the tranquil realm, rebirth apart from the fundamental consciousness, this meaning is not established. If a person undergoes rebirth, it must be due to a defiled mind. If undergoing rebirth in the tranquil realm, it must be due to a defiled and scattered mind. Defiled means defiled by the afflictions of one's own tranquil realm. What is the nature of this affliction? Tasting the flavor of samādhi, etc. This affliction must be in the tranquil realm. If a person dies from a scattered realm, using the mind of the lower scattered realm, undergoing rebirth in the higher realm, this is impossible. Why is that? All those undergoing rebirth must be in a state of scattered mind. If apart from the fundamental consciousness, this scattered consciousness is impossible to exist. If the person is one who has abandoned desire. From this desire realm (kāmadhātu, the realm of beings pursuing the five desires of form, sound, smell, taste, and touch) being born into the form realm (rūpadhātu, the heavenly realm with material form) and the formless realm (arūpadhātu, the heavenly realm without material form). Defiled refers to the intermediate state mind (antarābhava, the state between death and rebirth). Arousing the afflictions of the higher realm. Scattered refers to the consciousness of the actual rebirth. Being born there refers to expedient birth and actual birth.
Treatise says: This defiled and scattered consciousness in the tranquil realm, apart from the resultant consciousness, having remaining seeds, this meaning is not established.
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釋曰。若受正生必具四義。以染污為根。散動為位。果報為體。有餘種子為功能。若離本識。此四義不可得故。應信有阿梨耶識。何以故。於此識中靜地心熏習。無始以來有餘未盡。由此功能靜地中有種子。散動果報識于彼受生。
論曰。複次若眾生生無色界。
釋曰。顯已解脫色界。
論曰。離一切種子果報識。
釋曰。若無本識。若實有。汝撥言無。故名為離。
論曰。若生染污心及善心。
釋曰。若於定中起餐定味染污心。或起上地有流善心。
論曰。則無種子並依止。染污及善。二識皆不得成。
釋曰。無種子謂無因。由無因故則無依止。複次若無種子是則無因。若無因從何而生。若無依止。云何相續得住。何以故。此二心由本識所攝。是故從自種子生。依止本識故得相續住。
論曰。于無色界若起無流心。所餘世間心已滅盡。便應棄於此道。
釋曰。若人已於無色界受生。起出世心。世間心必滅盡。若離本識。則應舍無色界報。不由功用。即入無餘涅槃。既無此義。故不可撥無此識。
論曰。若眾生生非想非非想中。起不用處心。及無流心。即舍二處。
釋曰。若聖人生非想非非想處。有時依不用處地起無流心。為
【現代漢語翻譯】 現代漢語譯本： 解釋說：如果受生是真實存在的，那麼必然具備四種含義：以染污為根本，以散動為狀態，以果報為本體，以剩餘的種子為功能。如果離開本識（阿梨耶識，ālaya-vijñāna，the storehouse consciousness），這四種含義就無法成立。因此，應當相信有阿梨耶識存在。為什麼呢？因為在這個識中，靜止狀態的心受到熏習，從無始以來還有剩餘未盡的習氣。由於這種功能，在靜止狀態中存在種子，散動和果報的識就在那裡受生。
論中說：再者，如果眾生生於無**（無煩，Aranā，freedom from defilements）。
解釋說：這表明已經解脫了**（煩惱，klesha，defilements）。
論中說：遠離一切種子和果報識。
解釋說：如果沒有本識（阿梨耶識，ālaya-vijñāna，the storehouse consciousness），如果它確實存在，你卻否定它，所以才說是遠離。
論中說：如果生起染污心以及善心。
解釋說：如果在禪定中生起貪戀禪定滋味的染污心，或者生起上地有漏的善心。
論中說：那麼就沒有種子和所依止，染污和善這兩種識都無法成立。
解釋說：沒有種子就是沒有原因。因為沒有原因，所以就沒有所依止。再者，如果沒有種子，那麼從何而生？如果沒有所依止，又如何相續住留？為什麼呢？因為這兩種心都由本識（阿梨耶識，ālaya-vijñāna，the storehouse consciousness）所攝持。因此，從自身的種子生起，依止本識（阿梨耶識，ālaya-vijñāna，the storehouse consciousness）才能相續住留。
論中說：在無**（無煩，Aranā，freedom from defilements）中如果生起無漏心，其餘世間心已經滅盡，便應該捨棄這條道路。
解釋說：如果有人已經在無（無煩，Aranā，freedom from defilements）中受生，生起出世間的心，世間心必定滅盡。如果離開本識（阿梨耶識，ālaya-vijñāna，the storehouse consciousness），那麼就應該捨棄無（無煩，Aranā，freedom from defilements）的果報，不通過任何功用，就直接進入無餘涅槃（nirvāṇa，cessation of suffering）。既然沒有這種道理，所以不可以否定這個識的存在。
論中說：如果眾生生於非想非非想處（Naivasaṃjñānāsaṃjñāyatana，the realm of neither perception nor non-perception），生起不用處心（Ākiṃcanyāyatana，the sphere of nothingness）以及無漏心，就捨棄了這兩個地方。
解釋說：如果聖人生於非想非非想處（Naivasaṃjñānāsaṃjñāyatana，the realm of neither perception nor non-perception），有時依止不用處地（Ākiṃcanyāyatana，the sphere of nothingness）生起無漏心，爲了...
【English Translation】 English version: Explanation: If rebirth truly exists, it must possess four meanings: defilement as the root, scattering as the state, karmic retribution as the substance, and residual seeds as the function. If separated from the storehouse consciousness (Ālaya-vijñāna, the storehouse consciousness), these four meanings cannot be established. Therefore, one should believe in the existence of the Ālaya-vijñāna. Why? Because within this consciousness, the mind in a state of stillness is influenced by habitual tendencies, and since beginningless time, there are residual habits that have not been exhausted. Due to this function, seeds exist in the state of stillness, and the consciousness of scattering and karmic retribution is reborn there.
The treatise says: Furthermore, if beings are born in Aranā (Aranā, freedom from defilements).
Explanation: This indicates that they have already been liberated from klesha (klesha, defilements).
The treatise says: Separated from all seeds and the consciousness of karmic retribution.
Explanation: If there is no storehouse consciousness (Ālaya-vijñāna, the storehouse consciousness), and if it truly exists, but you deny it, then it is said to be separated.
The treatise says: If defiled mind and wholesome mind arise.
Explanation: If, in meditation, a defiled mind arises that craves the taste of meditation, or if a wholesome mind with outflows arises in the higher realms.
The treatise says: Then there would be no seeds and no support, and neither the defiled nor the wholesome consciousness could be established.
Explanation: No seeds means no cause. Because there is no cause, there is no support. Furthermore, if there are no seeds, from what does it arise? If there is no support, how can it continuously abide? Why? Because these two minds are both contained by the storehouse consciousness (Ālaya-vijñāna, the storehouse consciousness). Therefore, they arise from their own seeds and abide continuously by relying on the storehouse consciousness (Ālaya-vijñāna, the storehouse consciousness).
The treatise says: If a non-outflow mind arises in Aranā (Aranā, freedom from defilements), and all other worldly minds have already ceased, then one should abandon this path.
Explanation: If someone has already been reborn in Aranā (Aranā, freedom from defilements) and a supramundane mind arises, worldly minds must cease. If separated from the storehouse consciousness (Ālaya-vijñāna, the storehouse consciousness), then one should abandon the karmic retribution of Aranā (Aranā, freedom from defilements) and directly enter nirvana (nirvāṇa, cessation of suffering) without any effort. Since there is no such principle, one cannot deny the existence of this consciousness.
The treatise says: If beings are born in the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, the realm of neither perception nor non-perception), and a mind of the sphere of nothingness (Ākiṃcanyāyatana, the sphere of nothingness) and a non-outflow mind arise, then they abandon these two places.
Explanation: If a sage is born in the realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana, the realm of neither perception nor non-perception), and sometimes relies on the sphere of nothingness (Ākiṃcanyāyatana, the sphere of nothingness) to give rise to a non-outflow mind, in order to...
不用處心明瞭。非想非非想心闇昧故。此人在明瞭地。修無流心。若得無流心。即舍非想非非想。及不用處二地。
論曰。何以故。無流心是出世心故。非想非非想道。非其依止。不用處道亦非依止。
釋曰。第一第二道。是世間法故。不得為無流心作依止。是人于餘地生。別取餘地心。此二道亦非此心依止。何以故。此心明瞭故。不依止第一道。已舍第二道。第二道亦不得為此心作依止。
論曰。直趣涅槃亦非依止。
釋曰。由有無流心以煩惱有餘故。此三義明依止既不成。若離本識。如此無流心依止何法。
論曰。複次若人已作善業。及以惡業。
釋曰。若人於世間中。作不殺生等十善業。決定應得人天生報。若作殺生等十惡業。決定應得四趣生報。
論曰。正舍壽命離阿梨耶識。或上或下次第依止。冷觸不應得成。
釋曰。是人于死時中。若有善業。定應向上。若有惡業。定應生下。若汝不信有本識。云何此依止身。或下冷觸。或上冷觸。次第得成。若無有本識。云何得成本識能執持五根。本識若舍。依止身隨所舍處。冷觸次第起所舍之處。則成死身。
論曰。是故生染污。離一切種子果報識。不可得立。
釋曰。生染污即是受生得生。依止執
【現代漢語翻譯】 現代漢語譯本： 不用處心（Akinchannyayatana，四禪天界之一，指既沒有感覺也沒有概念的禪定狀態）明瞭。非想非非想心（Naivasamjnanasamjnatayatana，四禪天界之一，指既非有想也非無想的禪定狀態）闇昧（anmei，昏昧不明）故。此人在明瞭地。修無流心（Anasrava-citta，指沒有煩惱和業力的清凈心）。若得無流心。即舍非想非非想。及不用處二地。
論曰。何以故。無流心是出世心故。非想非非想道。非其依止。不用處道亦非依止。
釋曰。第一第二道。是世間法故。不得為無流心作依止。是人于餘地生。別取餘地心。此二道亦非此心依止。何以故。此心明瞭故。不依止第一道。已舍第二道。第二道亦不得為此心作依止。
論曰。直趣涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）亦非依止。
釋曰。由有無流心以煩惱有餘故。此三義明依止既不成。若離本識（Alaya-vijnana，佛教術語，指儲存一切業種的根本識）。如此無流心依止何法。
論曰。複次若人已作善業。及以惡業。
釋曰。若人於世間中。作不殺生等十善業。決定應得人天生報。若作殺生等十惡業。決定應得四趣生報。
論曰。正舍壽命離阿梨耶識（Alaya-vijnana，佛教術語，指儲存一切業種的根本識）。或上或下次第依止。冷觸不應得成。
釋曰。是人于死時中。若有善業。定應向上。若有惡業。定應生下。若汝不信有本識。云何此依止身。或下冷觸。或上冷觸。次第得成。若無有本識。云何得成本識能執持五根。本識若舍。依止身隨所舍處。冷觸次第起所舍之處。則成死身。
論曰。是故生染污。離一切種子果報識。不可得立。
釋曰。生染污即是受生得生。依止執
【English Translation】 English version: The mind of the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, one of the four Arupa-lokas, referring to the state of meditation that is neither with nor without perception) is clear. The mind of the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, one of the four Arupa-lokas, referring to the state of meditation that is neither with nor without perception) is obscure. This person, in a clear state, cultivates the Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma). If one attains the Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma), one abandons the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, one of the four Arupa-lokas, referring to the state of meditation that is neither with nor without perception) and the two realms of the Realm of No-Thingness (Akinchannyayatana, one of the four Arupa-lokas, referring to the state of meditation where there is nothing).
Treatise: Why is this so? Because the Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma) is a supramundane mind. The path of the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana, one of the four Arupa-lokas, referring to the state of meditation that is neither with nor without perception) is not its basis. The path of the Realm of No-Thingness (Akinchannyayatana, one of the four Arupa-lokas, referring to the state of meditation where there is nothing) is also not its basis.
Explanation: The first and second paths are mundane dharmas, so they cannot serve as the basis for the Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma). This person is born in another realm and separately takes the mind of another realm. These two paths are also not the basis for this mind. Why is this so? Because this mind is clear, it does not rely on the first path, and it has already abandoned the second path. The second path also cannot serve as the basis for this mind.
Treatise: Directly proceeding to Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death) is also not a basis.
Explanation: Because the Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma) still has remaining afflictions, these three meanings clarify that a basis is not established. If separated from the Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds), what dharma does this Anasrava-citta (Anasrava-citta, pure mind without afflictions and karma) rely on?
Treatise: Furthermore, if a person has already performed good deeds and evil deeds.
Explanation: If a person in the world performs the ten good deeds, such as not killing, they will definitely receive the reward of being born in the human or heavenly realms. If they perform the ten evil deeds, such as killing, they will definitely receive the reward of being born in the four lower realms.
Treatise: When one rightly relinquishes life, separated from the Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds), whether ascending or descending, relying on it in sequence, the cold touch should not be able to be established.
Explanation: When this person dies, if they have good karma, they will definitely ascend. If they have evil karma, they will definitely descend. If you do not believe in the existence of the Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds), how can this dependent body, with cold touch either descending or ascending, be established in sequence? If there is no Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds), how can the Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds) that holds the five senses be established? If the Alaya-vijnana (Alaya-vijnana, Buddhist term, referring to the fundamental consciousness that stores all karmic seeds) is relinquished, the dependent body, wherever it is relinquished, the cold touch arises in sequence from the place of relinquishment, thus forming a dead body.
Treatise: Therefore, birth with defilements, separated from the consciousness of all seeds and karmic retribution, cannot be established.
Explanation: Birth with defilements is the same as receiving birth and obtaining birth, relying on attachment.
持等是染污因果故。通名染污。又生死對涅槃故名染污。本識是集諦故名種子。是苦諦故名果報。他因故名種子。他果故名果報。若離此識生染污。此義不成。
世間凈章第四
釋曰。由如此道理。世間凈品不得成。今當說之。
論曰。云何世間凈品不成。若眾生未離欲欲界。未得色界心。
釋曰。若人為離欲欲界得色界心故修加行。是修行人有二種。一在觀行人。二初發修行人。在觀行人者。在聞思慧中。聞思慧各有三品。修習使增長故名加行。初發修行者。即初修聞慧。此二人並未離欲欲界。悉未得非至定。非至定即色界心。
論曰。先起欲界善心。求離欲欲界。修行觀心。
釋曰。若人未得色界心。在聞慧中。名先起欲界善心。于聞慧中求離欲欲界觀心。是思修慧。為離欲欲界故修行思修慧。
論曰。此欲界加行心與色界心不俱起俱滅。故非所熏。
釋曰。聞思慧各有三品。即是加行。何故此心與色界心。不俱起滅。一粗細異。二動靜異。三自性修異。四繫縛出離異故。不得俱起俱滅。若不俱有。則色界心不得熏欲界心。
論曰。是故欲界善心。非是色界善心種子。
釋曰。欲界心既不為色界心所熏故。非色界心種子。則色界心生。無有因緣。
【現代漢語翻譯】 現代漢語譯本：持有等等是染污的因果關係，所以總稱為染污。而且，因為生死與涅槃相對，所以稱為染污。本識是集諦（苦的根源）所以稱為種子，是苦諦（痛苦的真理）所以稱為果報。因為是其他（業力）的原因，所以稱為種子；因為是其他（業力）的結果，所以稱為果報。如果離開這個本識而產生染污，這個道理就不能成立。
世間清凈章 第四
解釋：由於這樣的道理，世間清凈的品不能成立，現在應當說明。
論：為什麼世間清凈的品不能成立？如果眾生沒有脫離欲界的慾望，沒有得到離欲的心（**心）。
解釋：如果有人爲了脫離欲界的慾望，得到離欲的心（心）而修習加行，那麼修行人有兩種：一種是在觀行的人，一種是初發修行的人。在觀行的人，處於聞思慧中。聞思慧各有三種品級，通過修習使之增長，所以稱為加行。初發修行的人，就是初修聞慧。這兩種人都還沒有脫離欲界的慾望，都沒有得到非至定（非至定即心）。
論：先發起欲界的善心，求脫離欲界的慾望，修行觀心。
解釋：如果人沒有得到離欲的心（**心），處於聞慧中，就稱為先發起欲界的善心。在聞慧中求脫離欲界的慾望，觀心就是思修慧。爲了脫離欲界的慾望，所以修行思修慧。
論：這個欲界的加行心與離欲的心（**心）不是同時生起同時滅去，所以不能被熏習。
解釋：聞思慧各有三種品級，這就是加行。為什麼這個心與離欲的心（心）不是同時生起同時滅去呢？一是粗細不同，二是動靜不同，三是自性修習不同，四是繫縛和出離不同，所以不能同時生起同時滅去。如果不俱有，那麼離欲的心（心）就不能熏習欲界的心。
論：所以欲界的善心，不是離欲的善心（**善心）的種子。
解釋：欲界的心既然不能被離欲的心（心）所熏習，所以不是離欲的心（心）的種子。那麼離欲的心（**心）產生，就沒有因緣。
【English Translation】 English version: Holding and so on are the cause and effect of defilement, hence they are generally called defilement. Moreover, because birth and death are opposite to Nirvana, they are called defilement. The Alaya Consciousness (本識) is the Samudaya Satya (集諦, the truth of the origin of suffering), hence it is called seed. It is the Dukkha Satya (苦諦, the truth of suffering), hence it is called retribution. Because it is caused by other (karma), it is called seed; because it is the result of other (karma), it is called retribution. If defilement arises apart from this consciousness, this principle cannot be established.
Chapter Four: Worldly Purity
Explanation: Because of such a principle, the chapter on worldly purity cannot be established. Now I shall explain it.
Treatise: How can the chapter on worldly purity not be established? If sentient beings have not detached from the desires of the desire realm (欲界), and have not attained a desire-free mind (**心).
Explanation: If someone cultivates practices in order to detach from the desires of the desire realm (欲界) and attain a desire-free mind (心), then there are two types of practitioners: one is the practitioner in contemplation, and the other is the newly initiated practitioner. The practitioner in contemplation is in the wisdom of hearing and thinking (聞思慧). The wisdom of hearing and thinking each has three levels, and they are called practices (加行) because they are increased through cultivation. The newly initiated practitioner is the one who initially cultivates the wisdom of hearing (聞慧). Neither of these two has detached from the desires of the desire realm (欲界), and neither has attained non-access concentration (非至定, which is 心).
Treatise: First, arouse wholesome mind in the desire realm (欲界), seek to detach from the desires of the desire realm (欲界), and cultivate the mind of contemplation.
Explanation: If a person has not attained a desire-free mind (**心) and is in the wisdom of hearing (聞慧), it is called first arousing wholesome mind in the desire realm (欲界). Seeking to detach from the desires of the desire realm (欲界) in the wisdom of hearing (聞慧), the mind of contemplation is the wisdom of thinking and cultivation (思修慧). In order to detach from the desires of the desire realm (欲界), one cultivates the wisdom of thinking and cultivation (思修慧).
Treatise: This mind of practice (加行) in the desire realm (欲界) does not arise and cease simultaneously with the desire-free mind (**心), therefore it cannot be influenced.
Explanation: The wisdom of hearing and thinking (聞思慧) each has three levels, which are the practices (加行). Why does this mind not arise and cease simultaneously with the desire-free mind (心)? First, the coarse and subtle are different; second, the moving and still are different; third, the self-nature cultivation is different; fourth, the bondage and liberation are different. Therefore, they cannot arise and cease simultaneously. If they do not co-exist, then the desire-free mind (心) cannot influence the mind of the desire realm (欲界).
Treatise: Therefore, the wholesome mind of the desire realm (欲界) is not the seed of the desire-free wholesome mind (**善心).
Explanation: Since the mind of the desire realm (欲界) cannot be influenced by the desire-free mind (心), it is not the seed of the desire-free mind (心). Then the arising of the desire-free mind (**心) has no cause or condition.
若無因緣云何得生。若汝言無始生死中。已生色界心果報未熟。此種子未滅。能為今色界心作因。是義不然。何以故。
論曰。過去色界心無量。餘生及別心所隔。后時不可立為靜識種子。已無有故。
釋曰。無始生死中先所生色界心。用此為種子。此種子既無法攝持。生即謝滅。於六道中有無量生。於一一生中有無量心。隔先所起心。此種子久已滅盡。云何得立此為色界心因。
論曰。是故此義得成。
釋曰。由汝所立義不成故。我所立義得成。云何得成。
論曰。謂色界靜心一切種子。果報識次第傳來。立為因緣。
釋曰。無始生死中所得。非至定及四定熏習。本識以為種子。為本識所攝持。次第相續傳來。於今不滅故。得立此為色界靜心因緣。色界靜心若生。即從此自種子生。是故不同汝所執無有因緣。若以宿世種子為因緣。現在所修聞思慧。此復何用。
論曰。此加行善心。立為增上緣。
釋曰。此加行心不無功用。由此增上力故。色界心生。若無此加行心。則不得破欲界欲。若欲界欲不滅。前色界種子不得生現在色界心故。加行但得為色界心作增上緣。不得為因緣。
論曰。如此於一切離欲地中。是義應知。如此世間清凈品義。離一切種子果報識
【現代漢語翻譯】 現代漢語譯本： 問：如果沒有因緣，又怎麼能夠產生（心，指某種特定的心境或意識狀態）呢？如果像你所說，在無始以來的生死輪迴中，已經產生的心，其果報尚未成熟，這個種子也沒有滅亡，能夠作為現在**心的因，這種說法是不對的。為什麼呢？
論曰：過去的**心數量無限，又被其他的生命和不同的心所間隔，經過很久的時間，不可能再被立為靜識的種子，因為它已經不存在了。
釋曰：在無始生死輪迴中先前所生的心，用這個作為種子。這個種子既然沒有法力攝持，產生后就消逝滅亡。在六道輪迴中有無數的生命，在每一個生命中又有無數的心念。這些都隔開了先前所產生的心。這個種子早就已經滅盡了，怎麼能夠把它立為心的因呢？
論曰：所以這個道理是成立的。
釋曰：因為你所建立的道理不成立，所以我所建立的道理才能成立。怎麼才能成立呢？
論曰：所謂的**靜心（指一種寂靜的心境），是一切種子的果報識次第相傳，可以被立為因緣。
釋曰：在無始生死輪迴中所得到的，不是通過禪定以及四禪定的熏習，而是以本識（Alaya-vijñana）作為種子，被本識所攝持，次第相續地傳承下來，直到現在也沒有滅亡，所以可以把這個立為靜心的因緣。靜心如果產生，就是從它自身的種子產生。所以這和你所執著的沒有因緣不同。如果用過去世的種子作為因緣，那麼現在所修的聞思慧（通過聽聞、思考而獲得的智慧）又有什麼用呢？
論曰：這些加行善心（指為達到某種目的而做的努力和善行），可以被立為增上緣（指促進事物產生的輔助條件）。
釋曰：這些加行心並不是沒有作用的。由於這些增上力的緣故，心才能產生。如果沒有這些加行心，就不能夠破除欲界的慾望。如果欲界的慾望不滅，先前的種子就不能夠產生現在的心。所以加行只能作為心的增上緣，不能作為因緣。
論曰：像這樣在一切離欲地（指脫離慾望的境界）中，這個道理應該知道。像這樣是世間清凈品的道理，脫離一切種子果報識。
【English Translation】 English version: Question: If there is no cause and condition, how can (the mind, referring to a specific state of mind or consciousness) arise? If, as you say, in the beginningless cycle of birth and death, the mind that has already arisen, its karmic retribution has not yet matured, and this seed has not been extinguished, and it can serve as the cause of the present **mind, this statement is not correct. Why?
Treatise: The past **minds are countless, and they are separated by other lives and different mental states. After a long time, it is impossible to establish them as seeds of quiescent consciousness, because they no longer exist.
Explanation: The mind that was born earlier in the beginningless cycle of birth and death is used as a seed. Since this seed has no power to hold it, it disappears and vanishes after it arises. In the six realms of existence, there are countless lives, and in each life, there are countless thoughts. These all separate the previously arisen mind. This seed has long been extinguished. How can it be established as the cause of the mind?
Treatise: Therefore, this principle is established.
Explanation: Because the principle you established is not established, the principle I established can be established. How can it be established?
Treatise: The so-called **quiescent mind (referring to a state of peaceful mind) is the karmic retribution consciousness of all seeds transmitted in sequence, which can be established as cause and condition.
Explanation: What is obtained in the beginningless cycle of birth and death is not through meditation and the cultivation of the four dhyanas (meditative states), but the Alaya-vijñana (storehouse consciousness) is taken as the seed, held by the Alaya-vijñana, and transmitted continuously in sequence, and it has not been extinguished until now, so it can be established as the cause and condition of the quiescent mind. If the quiescent mind arises, it arises from its own seed. Therefore, this is different from what you insist on, that there is no cause and condition. If the seeds of past lives are used as cause and condition, then what is the use of the wisdom gained through hearing and thinking (Srutamayaprajna and Cintamayaprajna) that is cultivated now?
Treatise: These additional virtuous minds (referring to efforts and good deeds done to achieve a certain goal) can be established as supporting conditions (conditions that promote the emergence of things).
Explanation: These additional minds are not without effect. Because of the power of these supporting conditions, the mind can arise. If there are no these additional minds, one cannot break the desires of the desire realm. If the desires of the desire realm are not extinguished, the previous seed cannot produce the present mind. Therefore, the additional can only serve as a supporting condition for the mind, not as a cause and condition.
Treatise: In this way, in all desire-free realms (referring to states of detachment from desire), this principle should be known. In this way, it is the principle of the pure product of the world, free from all seeds of karmic retribution consciousness.
。則不可立。
釋曰。若約四定離欲欲界。若約四空離欲色界。色界心因緣增上緣。無色界心因緣增上緣。悉應如此了別。
出世間凈章第五
論曰。云何出世凈品。離阿梨耶不可得立。
釋曰。今當說此義。
論曰。佛世尊說。從聞他音及自正思惟。由此二因正見得生。
釋曰。清凈品以正見為上首。此正見以何法為增上緣。謂從他聞音及正思惟。此二因即是正見增上緣。此兩因各有四義。一有正見是聞慧攝。以從他聞音為因。有正見是思慧攝。以正思惟為因。二若聲聞正見。以從他聞音為因。若獨覺菩薩正見。以正思惟為因。三約鈍根為第一句。約利根為第二句。四約思慧為第一句。約修慧為第二句。由此二因正見得生。此二因於正見是增上緣。今所言因是通名。即說緣為因。
論曰。此聞他音及正思惟。不能熏耳識及意識。或耳意二識。
釋曰。他音謂佛菩薩所立法門。聞他音謂如所聞而解。即是聞慧。正思惟謂如所聞簡擇是非。即是思慧。此兩慧無有單熏耳意二識義。亦無雙熏義。
論曰。何以故。
釋曰。此二慧何故不能熏耳等識。
論曰。若人如聞而解。及正思惟法。爾時耳識不得生。
釋曰。若人已聞他音。後生聞思慧中
【現代漢語翻譯】 現代漢語譯本：則不可成立。
解釋：如果按照四禪定（四種禪定境界）來說，是遠離了欲界（充滿慾望的境界）；如果按照四空定（四種空無的禪定境界）來說，是遠離了。心因緣（心的直接原因）和增上緣（輔助原因），以及無**心因緣和增上緣，都應該這樣去理解。
出世間凈章第五
論：什麼是出世間的清凈品？如果離開阿梨耶識（第八識，又稱藏識），就無法成立。
解釋：現在我來解釋這個道理。
論：佛世尊說，從聽聞他人言教以及自己正確的思考，由此二因，正見（正確的見解）得以產生。
解釋：清凈品以正見為首要。這正見以什麼法作為增上緣呢？就是從聽聞他人言教以及正確的思考。這兩種原因就是正見的增上緣。這兩種原因各有四種含義：一，有正見是聞慧（通過聽聞而獲得的智慧）所包含的，以從他人聽聞言教為原因；有正見是思慧（通過思考而獲得的智慧）所包含的，以正確的思考為原因。二，如果是聲聞（聽聞佛法而證悟的修行者）的正見，以從他人聽聞言教為原因；如果是獨覺（不依賴他人教導而獨自證悟的修行者）或菩薩（立志普度眾生的修行者）的正見，以正確的思考為原因。三，第一句是針對鈍根（根器遲鈍的人）說的，第二句是針對利根（根器敏銳的人）說的。四，第一句是關於思慧的，第二句是關於修慧（通過修行而獲得的智慧）的。由此兩種原因，正見得以產生。這兩種原因對於正見來說是增上緣。現在所說的『因』是通用的名稱，也就是把緣說成因。
論：這聽聞他人言教以及正確的思考，不能熏習耳識（聽覺意識）和意識（思想意識），或者耳識和意識兩者。
解釋：他人言教指的是佛菩薩所說的法門。聽聞他人言教指的是按照所聽聞的去理解，這就是聞慧。正確的思考指的是按照所聽聞的去簡擇是非，這就是思慧。這兩種智慧沒有單獨熏習耳識或意識的含義，也沒有同時熏習兩者的含義。
論：為什麼呢？
解釋：這兩種智慧為什麼不能熏習耳等識呢？
論：如果有人按照所聽聞的去理解，以及正確地思考佛法，那時耳識不會產生。
解釋：如果有人已經聽聞了他人言教，後來產生了聞慧和思慧……
【English Translation】 English version: Then it cannot be established.
Explanation: If according to the Four Dhyanas (four meditative states), it is to be separated from the desire realm (the realm full of desires); if according to the Four Formless Realms (four formless meditative states), it is to be separated from **. ** Citta Hetupratyaya (the direct cause of the mind) and Adhipati Pratyaya (the supporting cause), as well as non-Citta Hetupratyaya and Adhipati Pratyaya, should all be understood in this way.
Chapter Five on Pure Transcendental Qualities
Treatise: What are pure transcendental qualities? They cannot be established apart from the Alaya-vijnana (the eighth consciousness, also known as the storehouse consciousness).
Explanation: Now I will explain this meaning.
Treatise: The Buddha, the World Honored One, said that from hearing the words of others and from one's own correct contemplation, these two causes give rise to Right View (correct understanding).
Explanation: Pure qualities take Right View as their head. What dharma serves as the Adhipati Pratyaya for this Right View? It is hearing the words of others and correct contemplation. These two causes are the Adhipati Pratyaya for Right View. These two causes each have four meanings: First, having Right View is included in Suta-maya-prajna (wisdom gained through hearing), with hearing the words of others as the cause; having Right View is included in Cinta-maya-prajna (wisdom gained through thinking), with correct contemplation as the cause. Second, if it is the Right View of a Sravaka (a practitioner who attains enlightenment by hearing the Buddha's teachings), it is caused by hearing the words of others; if it is the Right View of a Pratyekabuddha (a practitioner who attains enlightenment independently without relying on a teacher) or a Bodhisattva (a practitioner who aspires to liberate all beings), it is caused by correct contemplation. Third, the first sentence is for those with dull faculties, and the second sentence is for those with sharp faculties. Fourth, the first sentence is about Cinta-maya-prajna, and the second sentence is about Bhavana-maya-prajna (wisdom gained through cultivation). From these two causes, Right View arises. These two causes are Adhipati Pratyaya for Right View. The 'cause' mentioned here is a general term, which means that the condition is spoken of as a cause.
Treatise: This hearing the words of others and correct contemplation cannot perfume the ear-consciousness (auditory consciousness) and the mind-consciousness (ideational consciousness), or both the ear-consciousness and the mind-consciousness.
Explanation: The words of others refer to the Dharma teachings expounded by Buddhas and Bodhisattvas. Hearing the words of others means understanding according to what is heard, which is Suta-maya-prajna. Correct contemplation means discerning right and wrong according to what is heard, which is Cinta-maya-prajna. These two types of wisdom do not have the meaning of solely perfuming the ear-consciousness or the mind-consciousness, nor do they have the meaning of perfuming both at the same time.
Treatise: Why is that?
Explanation: Why can't these two types of wisdom perfume the ear-consciousness and other consciousnesses?
Treatise: If a person understands according to what is heard and correctly contemplates the Dharma, then the ear-consciousness will not arise at that time.
Explanation: If a person has already heard the words of others, and later arises Suta-maya-prajna and Cinta-maya-prajna...
。聞思慧是意識。爾時耳識不得生故。聞思慧不得熏耳識。
論曰。意識亦不得生。
釋曰。將生正見。思慧相應之意識亦不得生。
論曰。以余散動分別識所間故。
釋曰。何故不得生。由中間有散動分別識間起故。此思慧不得即生。
論曰。若與正思惟相應生。
釋曰。此明將生未知欲知根時之思慧。
論曰。此意識久已謝滅。
釋曰。初已生之思慧久已謝滅。
論曰。聞所熏共熏習已無。
釋曰。前初得多聞所熏思慧。與熏習俱謝過去。
論曰。云何后時以前識為種子。后識得生。
釋曰。不可以初得之思慧為種子。得生后思慧。前思慧既久滅。間中為余心所間。不得度前思慧功能。於後思慧中。后思慧薄弱。復不能引正見令起。亦不得說此為種子。生正見之識。此中明無前後相熏義。未論無同時相熏。
論曰。複次世間心與正思惟相應。出世凈心與正見相應。無時得共生共滅。
釋曰。正思正修慧。從四念處至世第一法是其位。此心未證見四諦故。名世間心。已證見四諦故。名出世離自性法。是修得法故名凈心。正見即八聖道中之第一分。此正見與三十七品不相離。由修得凈心故。三十七品生。由三十七品生故得出
【現代漢語翻譯】 現代漢語譯本：聞思慧（通過聽聞和思考獲得的智慧）是意識。那時，由於耳識（通過耳朵產生的意識）沒有產生，聞思慧無法熏習耳識。
論曰：意識也無法產生。
釋曰：將要產生正見（正確的見解）時，與思慧相應的意識也無法產生。
論曰：因為被其他的散動分別識（散亂和分別的意識）所間隔。
釋曰：為什麼無法產生？因為中間有散動分別識間隔產生。所以這個思慧無法立即產生。
論曰：如果與正思惟（正確的思考）相應而產生。
釋曰：這裡說明將要產生未知欲知根（想要了解未知事物的根源）時的思慧。
論曰：這個意識已經很久以前就消滅了。
釋曰：最初產生的思慧已經很久以前就消滅了。
論曰：通過聽聞所熏習的共同熏習已經不存在了。
釋曰：先前通過大量聽聞所熏習的思慧，與熏習一起消逝過去了。
論曰：為什麼後來能夠以前面的識作為種子，後來的識得以產生？
釋曰：不能以最初獲得的思慧作為種子，從而產生後來的思慧。因為先前的思慧已經很久消滅，中間被其他心所（心理活動）間隔，無法傳遞先前思慧的功能到後來的思慧中。後來的思慧薄弱，也無法引導正見產生。也不能說這是產生正見的識的種子。這裡說明沒有前後相互熏習的意義，還沒有討論沒有同時相互熏習的情況。
論曰：再次，世間心（未證悟的心）與正思惟相應，出世凈心（已證悟的清凈心）與正見相應，沒有同時產生和同時消滅的情況。
釋曰：正思正修慧（正確的思考和修行所產生的智慧），從四念處（四種專注的修行方法）到世第一法（世間最高的善法）是它的位置。這個心因為沒有證見四諦（佛教的四個真理），所以稱為世間心。已經證見四諦，所以稱為出世離自性法（超越世間的，沒有自身本性的法）。因為是修行獲得的法，所以稱為凈心。正見就是八聖道（達到涅槃的八個途徑）中的第一部分。這個正見與三十七品（三十七道品，佛教修行的三十七個專案）不相分離。因為修行獲得清凈心，所以三十七品產生。因為三十七品產生，所以得出。
【English Translation】 English version: 'Hearing-thinking wisdom' (wisdom gained through hearing and thinking) is consciousness. At that time, because 'ear-consciousness' (consciousness arising through the ear) does not arise, 'hearing-thinking wisdom' cannot influence 'ear-consciousness'.
Treatise says: Consciousness also cannot arise.
Explanation says: When about to generate 'right view' (correct understanding), the consciousness associated with 'thinking wisdom' also cannot arise.
Treatise says: Because it is interrupted by other scattered and discriminating consciousnesses.
Explanation says: Why cannot it arise? Because in between, there are scattered and discriminating consciousnesses arising. Therefore, this 'thinking wisdom' cannot arise immediately.
Treatise says: If it arises in accordance with 'right thought' (correct thinking).
Explanation says: This explains the 'thinking wisdom' when about to generate the root of wanting to know the unknown.
Treatise says: This consciousness has already perished long ago.
Explanation says: The 'thinking wisdom' that initially arose has already perished long ago.
Treatise says: The shared influence of what was influenced by hearing no longer exists.
Explanation says: The 'thinking wisdom' previously influenced by much hearing, has vanished along with the influence.
Treatise says: How can later consciousness arise using the previous consciousness as a seed?
Explanation says: One cannot use the initially obtained 'thinking wisdom' as a seed to generate later 'thinking wisdom'. Because the previous 'thinking wisdom' has long perished, and is interrupted by other mental activities in between, it cannot transmit the function of the previous 'thinking wisdom' to the later 'thinking wisdom'. The later 'thinking wisdom' is weak and cannot guide 'right view' to arise. Nor can it be said that this is the seed for the consciousness that generates 'right view'. This explains that there is no meaning of mutual influence between before and after, and it has not yet discussed the situation of no simultaneous mutual influence.
Treatise says: Furthermore, worldly mind (unawakened mind) is associated with 'right thought', and pure transcendental mind (awakened pure mind) is associated with 'right view'. There is no situation of arising and ceasing simultaneously.
Explanation says: 'Right thought' and 'right cultivation wisdom' (wisdom arising from correct thinking and cultivation), from the Four Foundations of Mindfulness (four types of focused practice) to the Highest Worldly Dharma (the highest good in the world) is its position. This mind is called 'worldly mind' because it has not yet realized the Four Noble Truths (the four truths of Buddhism). It is called 'transcendental non-self-nature dharma' (transcending the world, without its own inherent nature) because it has already realized the Four Noble Truths. Because it is a dharma obtained through cultivation, it is called 'pure mind'. 'Right view' is the first part of the Eightfold Path (eight paths to reach Nirvana). This 'right view' is inseparable from the Thirty-seven Limbs of Enlightenment (thirty-seven items of Buddhist practice). Because of cultivating and obtaining a pure mind, the Thirty-seven Limbs of Enlightenment arise. Because the Thirty-seven Limbs of Enlightenment arise, it results in.
世。從無始以來。世出世心無有俱生俱滅義。以性相違故。
論曰。是故此世間心。非關凈心所熏。
釋曰。既不俱生滅。故無相熏義。
論曰。既無熏習。不應得成出世種子。
釋曰。思慧若為出世心所熏。可得成出世種子。既無被熏義。故出世種子義不成。
論曰。是故若離一切種子果報識。出世凈心亦不得成。
釋曰。若離本識。出世心既無因緣故不得成。
論曰。何以故此中聞思熏習。無有義能攝出世熏習種子。
釋曰。此中即思慧中。思慧中有多聞熏習。若本來已起出世心熏習。此思慧可得有義將思慧。攝持出世熏習為種子。既本來未曾起出世心。熏習思慧故。無道理得說思慧。攝持出世熏習為種子。
論曰。云何一切種子果報。識成不凈品因。若能作染濁對治出世凈心因。
釋曰。本識不應得作不凈品因。若立本識是染濁對治出世因。則不得以本識為不凈品因。不凈品即集諦及苦諦。是業煩惱種子故。是集諦能生生死。即是苦諦染濁對治即除。或為出世心因。即生道滅惑。生道與不凈品相違。既立為染濁對治。及出世心因故。不應復說為不凈品因。
論曰。此出世心昔來未曾生習。是故定無熏習。
釋曰。無始來未曾生出世
【現代漢語翻譯】 現代漢語譯本： 世（指世間）。從無始以來，世間心和出世間心沒有同時產生和同時消滅的道理，因為它們的性質是相反的。
論曰（論的作者說）：因此，這世間心，不是被清凈心所熏習的。
釋曰（解釋的人說）：既然不是同時產生和消滅，就沒有相互熏習的道理。
論曰：既然沒有熏習，就不應該能夠成就出世間的種子。
釋曰：如果思慧被出世間心所熏習，就可以成就出世間的種子。既然沒有被熏習的道理，那麼出世間種子的說法就不成立。
論曰：因此，如果離開了一切種子果報識（Alaya-識，阿賴耶識），出世間的清凈心也不能夠成就。
釋曰：如果離開了本識（根本識），出世間心就沒有因緣，所以不能夠成就。
論曰：為什麼呢？因為這其中聞思（聽聞和思考）的熏習，沒有能力攝取出世間熏習的種子。
釋曰：此中指的是思慧中。思慧中有多聞熏習。如果本來已經生起了出世間心的熏習，那麼這思慧就可以有能力將思慧攝持出世間熏習作為種子。既然本來未曾生起出世間心，熏習思慧，所以沒有道理說思慧攝持出世間熏習作為種子。
論曰：為什麼說一切種子果報識（Alaya-識，阿賴耶識）成就了不凈品的因，卻又能作為染濁的對治，成為出世間清凈心的因呢？
釋曰：本識（根本識）不應該作為不凈品的因。如果說本識是染濁的對治，是出世間的因，那麼就不能以本識為不凈品的因。不凈品指的是集諦和苦諦，因為是業和煩惱的種子，所以是集諦，能夠產生生死，也就是苦諦。染濁的對治就是去除，或者作為出世間心的因，就是生出道和滅惑。生道和不凈品是相反的。既然已經立為染濁的對治，以及出世間心的因，就不應該再說是不凈品的因。
論曰：這出世間心，過去從來沒有生起和習染過，所以一定沒有熏習。
釋曰：無始以來未曾生出世
【English Translation】 English version: World (referring to the mundane world). Since beginningless time, the mundane mind and the supramundane mind do not arise and cease simultaneously, because their natures are contradictory.
Treatise says: Therefore, this mundane mind is not perfumed by the pure mind.
Explanation says: Since they do not arise and cease simultaneously, there is no meaning of mutual perfuming.
Treatise says: Since there is no perfuming, it should not be able to accomplish the seeds of the supramundane.
Explanation says: If thinking and wisdom are perfumed by the supramundane mind, they can accomplish the seeds of the supramundane. Since there is no meaning of being perfumed, the statement of supramundane seeds is not established.
Treatise says: Therefore, if one departs from the Alaya-consciousness (everything-seed-fruition consciousness), the pure supramundane mind cannot be accomplished either.
Explanation says: If one departs from the fundamental consciousness, the supramundane mind has no causes and conditions, so it cannot be accomplished.
Treatise says: Why is it that the perfuming of hearing and thinking in this context has no ability to gather the seeds of supramundane perfuming?
Explanation says: 'In this context' refers to within thinking and wisdom. Within thinking and wisdom, there is the perfuming of much hearing. If the perfuming of the supramundane mind has already arisen, then this thinking and wisdom can have the ability to gather the supramundane perfuming as seeds. Since the supramundane mind has never arisen to perfume thinking and wisdom, there is no reason to say that thinking and wisdom gather the supramundane perfuming as seeds.
Treatise says: How can the Alaya-consciousness (everything-seed-fruition consciousness) accomplish the cause of impure qualities, yet also act as the antidote to defilement, becoming the cause of the pure supramundane mind?
Explanation says: The fundamental consciousness should not be the cause of impure qualities. If the fundamental consciousness is established as the antidote to defilement and the cause of the supramundane, then the fundamental consciousness cannot be the cause of impure qualities. Impure qualities refer to the Samudaya-satya (truth of the origin of suffering) and the Dukkha-satya (truth of suffering), because they are the seeds of karma and afflictions, therefore they are the Samudaya-satya, which can produce birth and death, which is the Dukkha-satya. The antidote to defilement is removal, or acting as the cause of the supramundane mind, which is generating the path and extinguishing delusion. Generating the path is contrary to impure qualities. Since it has already been established as the antidote to defilement and the cause of the supramundane mind, it should not be said to be the cause of impure qualities.
Treatise says: This supramundane mind has never arisen or been habituated in the past, so there is definitely no perfuming.
Explanation says: Since beginningless time, the supramundane has never arisen.
心。既不生。何況修習。是故出世心決定無疑。不得熏于本識。
論曰。若無熏習。此出世心從何因生。
釋曰。若有熏習為種子。出世心可得有因。既無熏習。出世心則無因而生。
論曰。汝今應答。
釋曰。未見有因之道理。故責令答。
論曰。最清凈法界所流正聞熏習為種子故。出世心得生。
釋曰。欲簡異二乘所得法界故。名最清凈法界。云何異二乘所得。此法界惑障及智障。滅盡無餘故言最清凈。法界者。如理如量通三無性。以為其體。所流者。正說正法。謂十二部經。正聞者。一心恭敬無倒聽聞。從此正聞六種熏習。義于本識中起。出世心若生。必因此得生。
論曰。此聞慧熏習。為與阿梨耶識同性。為不同性。
釋曰。若爾何失。
論曰。若是阿梨耶識性。云何能成此識對治種子。若不同性。此聞慧種子。以何法為依止。
釋曰。若是本識性。云何自效能作對治。滅于自性。若不同性。此聞慧熏習。應別有依止。
論曰。至諸佛無上菩提位。是聞慧熏習生。隨在一依止處。此中共果報識俱生。
釋曰。此聞功能從何而生。相續至何位。諸菩薩從十信以上。乃至無上菩提位。此聞功能相續住不失。未有初有為生。已有未滅為
【現代漢語翻譯】 現代漢語譯本： 心，既然本來就不產生，又何談修習呢？因此，出世之心是決定無疑的，它不會被薰染到根本識中。
論曰：如果沒有熏習，這出世之心從什麼原因產生呢？
釋曰：如果有熏習作為種子，出世之心才可能由因而生。既然沒有熏習，出世之心就沒有原因而產生。
論曰：你現在應該回答。
釋曰：因為沒有見到有原因的道理，所以責令回答。
論曰：從最清凈的法界流出的正聞熏習作為種子，所以出世之心才能產生。
釋曰：爲了區別於二乘（聲聞乘和緣覺乘）所得到的法界，所以稱為最清凈法界。如何區別於二乘所得到的法界呢？因為這個法界的惑障和智障都滅盡無餘，所以說是最清凈。法界，是如實地、如量地通達三無性（遍計所執性、依他起性、圓成實性），以此作為它的本體。所流出的是正說正法，指十二部經。正聞，是一心恭敬、沒有顛倒地聽聞。從此正聞產生六種熏習的意義，在根本識中生起。出世之心如果產生，必定因此而產生。
論曰：這聞慧的熏習，是與阿梨耶識（ālaya-vijñāna，又稱阿賴耶識、藏識）同性，還是不同性？
釋曰：如果是這樣，會有什麼缺失？
論曰：如果是阿梨耶識的性質，怎麼能成為這個識的對治種子？如果不同性，這個聞慧的種子，以什麼法作為依止？
釋曰：如果是根本識的性質，怎麼能用自己的性質來作為對治，滅除自己的性質？如果不同性，這個聞慧的熏習，應該另外有依止。
論曰：直至諸佛無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果位，是聞慧熏習所生。隨其在一處依止，此中共果報識一同產生。
釋曰：這聽聞的功能從何而生？相續到什麼果位？諸菩薩從十信以上，乃至無上菩提的果位，這聽聞的功能相續存在而不消失。沒有最初的有為法產生，已經有的有為法沒有滅。
【English Translation】 English version: The mind, since it does not arise in the first place, how can there be cultivation? Therefore, the mind that transcends the world is undoubtedly certain, and it cannot be imprinted into the fundamental consciousness (ālaya-vijñāna).
Treatise says: If there is no imprinting, from what cause does this mind that transcends the world arise?
Explanation says: If there is imprinting as a seed, the mind that transcends the world can arise from a cause. Since there is no imprinting, the mind that transcends the world arises without a cause.
Treatise says: You should answer now.
Explanation says: Because the principle of having a cause has not been seen, therefore, an answer is demanded.
Treatise says: The correct hearing and imprinting flowing from the most pure Dharma realm (Dharmadhātu) serves as the seed, therefore, the mind that transcends the world can arise.
Explanation says: In order to distinguish it from the Dharma realm attained by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is called the most pure Dharma realm. How is it different from what is attained by the two vehicles? Because the afflictive obscurations and the cognitive obscurations of this Dharma realm are extinguished without remainder, it is said to be the most pure. Dharma realm refers to thoroughly understanding the three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva) as they are and in their entirety, taking this as its essence. What flows out is the correct teaching of the true Dharma, referring to the twelve divisions of the scriptures. Correct hearing is listening with single-minded reverence and without inversion. From this correct hearing, the meaning of the six types of imprinting arises in the fundamental consciousness. If the mind that transcends the world arises, it must arise from this.
Treatise says: Is this imprinting of wisdom from hearing of the same nature as the ālaya-vijñāna, or of a different nature?
Explanation says: If it is so, what is the fault?
Treatise says: If it is of the nature of the ālaya-vijñāna, how can it become the antidote seed for this consciousness? If it is of a different nature, what Dharma does this seed of wisdom from hearing rely on?
Explanation says: If it is of the nature of the fundamental consciousness, how can its own nature act as an antidote, extinguishing its own nature? If it is of a different nature, this imprinting of wisdom from hearing should have a separate reliance.
Treatise says: Until the position of unsurpassed complete and perfect enlightenment (anuttarā-samyak-saṃbodhi) of all Buddhas, it is born from the imprinting of wisdom from hearing. Wherever it relies, this shared consciousness of karmic retribution arises together.
Explanation says: From where does this function of hearing arise? To what position does it continue? From the ten faiths and above for all Bodhisattvas, up to the position of unsurpassed complete and perfect enlightenment, this function of hearing continues to exist without being lost. There is no first conditioned phenomenon that arises, and the conditioned phenomenon that already exists has not ceased.
住。此生及住。於六道中。隨依止一道五陰身處。於六道身中與本識俱生相續不盡。雖與本識不同性。而與本識俱生。
論曰。譬如水乳。
釋曰。水與乳雖復和合。其性不同而得俱生。
論曰。此聞熏習即非本識。已成此識對治種子故。
釋曰。此聞功能是本識對治故。與本識不同性。雖不同性。以不相離故恒俱起。云何為本識對治。
論曰。此中依下品熏習。中品熏習生。依中品熏習。上品熏習生。
釋曰。此中即此依止處中及本識中。聞熏習功能有三品。謂下中上。下即聞慧。中即思慧。上即修慧。復有三品。就三慧中。各開為三品。復有三品。謂解脫分品。通達分品。通達品。聞有三義。一聞資糧。謂音聲所詮名句味。二聞體。謂耳識。三聞果。謂聞慧及聞慧所了法門。此三品聞熏習。隨一品生。隨能對治本識一品。若下品生。能對治上品本識。乃至若上品生。能對治下品本識。
論曰。何以故。
釋曰。此有三義。一何以故有三品。二何以故相生。三何以故能對治。
論曰。數數加行聞思修故。
釋曰。數數顯恒行無間加行。顯作功用非悠悠修學。由數數加行故。有三品故。得相生故得對治。若由數數加行故。成三品及相生。此義非疑。云
【現代漢語翻譯】 現代漢語譯本：『住』，指的是生命和居住。在六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）中，無論依止於哪一道，五陰（色、受、想、行、識）之身都存在。在六道之身中，與本識（Alaya-vijñana，根本識）俱生，相續不斷。雖然與本識的性質不同，但與本識一同產生。
論曰：譬如水乳。
釋曰：水和乳雖然混合在一起，但它們的性質不同，卻可以一同存在。
論曰：這種聽聞熏習不是本識，因為它已經成為對治本識的種子。
釋曰：這種聽聞的功能是對治本識的，因此與本識的性質不同。雖然性質不同，但因為不互相分離，所以恒常一同生起。什麼是本識的對治呢？
論曰：這裡，依靠下品熏習，產生中品熏習；依靠中品熏習，產生上品熏習。
釋曰：這裡，即在此依止處中以及本識中，聽聞熏習的功能有三種品類，即下品、中品、上品。下品指的是聞慧（通過聽聞獲得的智慧），中品指的是思慧（通過思考獲得的智慧），上品指的是修慧（通過修行獲得的智慧）。又有三種品類，就這三種智慧中，各自開出三種品類。又有三種品類，指的是解脫分品、通達分品、通達品。聽聞有三種含義：一是聽聞的資糧，指的是音聲所表達的名、句、味；二是聽聞的本體，指的是耳識；三是聽聞的結果，指的是聞慧以及聞慧所理解的法門。這三種品類的聽聞熏習，隨其中一種品類產生，就能對治本識的一種品類。如果下品產生，就能對治上品本識；乃至如果上品產生，就能對治下品本識。
論曰：為什麼呢？
釋曰：這裡有三種含義：一、為什麼有三種品類？二、為什麼會相互產生？三、為什麼能夠對治？
論曰：因為數數（多次）加行（努力）聽聞、思考、修習。
釋曰：數數，顯示恒常、持續、無間斷地努力。加行，顯示要主動用功，而不是悠閒地修學。因為數數加行，所以有三種品類，所以能夠相互產生，所以能夠對治。如果因為數數加行，而成就三種品類以及相互產生，這個道理是毋庸置疑的。
【English Translation】 English version: 'Dwelling' refers to life and residing. In the six realms (hell realm, hungry ghost realm, animal realm, Asura realm, human realm, and heaven realm), wherever one relies on a realm, the five skandhas (form, feeling, perception, mental formations, and consciousness) are present. In the bodies of the six realms, it arises together with the Alaya-vijñana (store consciousness, fundamental consciousness), continuing without ceasing. Although it is different in nature from the Alaya-vijñana, it arises together with it.
Treatise says: It is like water and milk.
Explanation says: Although water and milk are mixed together, their natures are different, yet they can arise together.
Treatise says: This hearing and perfuming is not the Alaya-vijñana, because it has already become the seed for counteracting this consciousness.
Explanation says: The function of this hearing is to counteract the Alaya-vijñana, therefore it is different in nature from the Alaya-vijñana. Although different in nature, because they are not separate, they constantly arise together. What is the counteraction of the Alaya-vijñana?
Treatise says: Here, relying on inferior perfuming, intermediate perfuming arises; relying on intermediate perfuming, superior perfuming arises.
Explanation says: Here, that is, in this place of reliance and in the Alaya-vijñana, the function of hearing and perfuming has three categories, namely inferior, intermediate, and superior. Inferior refers to hearing-wisdom (wisdom gained through hearing), intermediate refers to thinking-wisdom (wisdom gained through thinking), and superior refers to cultivation-wisdom (wisdom gained through cultivation). There are also three categories, and within these three wisdoms, each opens into three categories. There are also three categories, referring to the liberation-part category, the penetration-part category, and the penetration category. Hearing has three meanings: first, the resources for hearing, referring to the names, phrases, and flavors expressed by sounds; second, the substance of hearing, referring to ear consciousness; and third, the result of hearing, referring to hearing-wisdom and the Dharma teachings understood by hearing-wisdom. These three categories of hearing and perfuming, whichever category arises, can counteract one category of the Alaya-vijñana. If the inferior arises, it can counteract the superior Alaya-vijñana; and so on, if the superior arises, it can counteract the inferior Alaya-vijñana.
Treatise says: Why is that?
Explanation says: There are three meanings here: first, why are there three categories? Second, why do they arise mutually? Third, why can they counteract?
Treatise says: Because of repeatedly applying effort in hearing, thinking, and cultivating.
Explanation says: 'Repeatedly' shows constant, continuous, and uninterrupted effort. 'Applying effort' shows actively making effort, not leisurely studying. Because of repeatedly applying effort, there are three categories, therefore they can arise mutually, therefore they can counteract. If because of repeatedly applying effort, the three categories are accomplished and they arise mutually, this principle is beyond doubt.
何由數數加行成本識對治。
論曰。是聞熏習若下中上品。應知是法身種子。
釋曰。何法名法身。轉依名法身。轉依相云何。成熟修習十地及波羅蜜。出離轉依功德為相。由聞熏習四法得成。一信樂大乘是大凈種子。二般若波羅蜜是大我種子。三虛空器三昧是大樂種子。四大悲。是大常種子。常樂我凈是法身四德。此聞熏習及四法為四德種子。四德圓時本識都盡。聞熏習及四法既為四德種子故。能對治本識。聞熏習正是五分法身種子。聞熏習是行法未有。而有五分法身。亦未有而有故。正是五分法身種子。聞熏習但是四德道種子。四德道能成顯四德。四德本來是有。不從種子生從因作名故稱種子。
論曰。由對治阿梨耶識生。是故不入阿梨耶識性攝。
釋曰。此聞熏習非為增益本識故生。為欲減損本識。力勢故生。故能對治本識。與本識性相違故。不為本識性所攝。此顯法身為聞熏習果。
論曰。出世最清凈法界流出故。
釋曰。出七種苦諦。滅三種集諦故名出世。謂三無性真如本無染污。后離三障垢故名最清凈。三乘道從此法生。故名為界。是聞熏習從最清凈法界流出故。不入本識性攝。此顯法身為聞熏習因。聞熏習因異本識。聞熏習果亦異本識。聞熏習體與本識。為同爲
【現代漢語翻譯】 現代漢語譯本：如何才能通過不斷地修行加行，來對治阿賴耶識（Alaya-vijnana，根本識）？
論中說：聽聞佛法所產生的熏習，無論是下品、中品還是上品，都應當知道這是法身（Dharmakaya，佛的法性之身）的種子。
解釋：什麼法稱為法身？轉依（Paravrtti，轉變所依）稱為法身。轉依的相是什麼樣的？是成熟修習十地（Bhumi，菩薩修行的十個階段）以及波羅蜜（Paramita，到達彼岸），出離轉依的功德作為它的相。通過聽聞熏習四法得以成就：一是信樂大乘（Mahayana，佛教的一個主要流派），這是大凈的種子；二是般若波羅蜜（Prajnaparamita，智慧到達彼岸），這是大我的種子；三是虛空器三昧（Samadhi，冥想狀態），這是大樂的種子；四大悲（Maha-karuna，偉大的慈悲），這是大常的種子。常、樂、我、凈是法身的四德。這種聽聞熏習以及四法是四德的種子。當四德圓滿時，根本識完全消失。聽聞熏習以及四法既然是四德的種子，所以能夠對治根本識。聽聞熏習正是五分法身（五種構成法身的要素）的種子。聽聞熏習是行法，尚未有，而有五分法身，也是未有而有，所以正是五分法身的種子。聽聞熏習只是四德道的種子，四德道能夠顯現四德。四德本來是有的，不是從種子生，而是從因緣和合而生，所以稱為種子。
論中說：由於對治阿賴耶識而生，所以不屬於阿賴耶識的性質所包含。
解釋：這種聽聞熏習不是爲了增益根本識而生，而是爲了減損根本識的力量而生，所以能夠對治根本識，與根本識的性質相違背，因此不被根本識的性質所包含。這顯示了法身是聽聞熏習的果。
論中說：從出世間最清凈的法界（Dharmadhatu，一切法的本源）流出，所以不屬於阿賴耶識的性質所包含。
解釋：出離七種苦諦（Dukkha-satya，痛苦的真理），滅除三種集諦（Samudaya-satya，痛苦的根源的真理），所以稱為出世。所謂三無性真如（無自性真如），本來沒有染污，後來遠離三種障礙的垢染，所以稱為最清凈。三乘（乘，Yana，達到涅槃的工具或道路）的道從此法產生，所以稱為界。這種聽聞熏習從最清凈的法界流出，所以不屬於根本識的性質所包含。這顯示了法身是聽聞熏習的因。聽聞熏習的因異於根本識，聽聞熏習的果也異於根本識。聽聞熏習的體與根本識，是相同還是相異呢？
【English Translation】 English version: How can one counteract the Alaya-vijnana (storehouse consciousness, the fundamental consciousness) through the continuous practice of preliminary practices?
The treatise says: The熏習 (xunxi, perfuming or influence) arising from hearing the Dharma, whether it is of inferior, intermediate, or superior quality, should be known as the seed of the Dharmakaya (the body of the Dharma, the body of the Buddha's teachings).
Explanation: What Dharma is called Dharmakaya? Paravrtti (transformation of the basis) is called Dharmakaya. What is the nature of Paravrtti? It is the perfection of practicing the ten Bhumis (stages of a Bodhisattva's path) and Paramitas (perfections), with the merit of liberation through transformation as its characteristic. Through hearing and熏習, four Dharmas are accomplished: first, faith and joy in the Mahayana (the Great Vehicle, a major school of Buddhism), which is the seed of great purity; second, Prajnaparamita (the perfection of wisdom), which is the seed of the great self; third, the Samadhi (meditative state) of the vessel of emptiness, which is the seed of great bliss; and fourth, Maha-karuna (great compassion), which is the seed of great permanence. Permanence, bliss, self, and purity are the four virtues of the Dharmakaya. This hearing and熏習 and the four Dharmas are the seeds of the four virtues. When the four virtues are perfected, the fundamental consciousness completely disappears. Since hearing and熏習 and the four Dharmas are the seeds of the four virtues, they can counteract the fundamental consciousness. Hearing and熏習 is precisely the seed of the fivefold Dharmakaya (the five elements that constitute the Dharmakaya). Hearing and熏習 is the Dharma of practice, not yet existing, yet the fivefold Dharmakaya exists; it is also not yet existing, yet it exists, so it is precisely the seed of the fivefold Dharmakaya. Hearing and熏習 is only the seed of the path of the four virtues; the path of the four virtues can manifest the four virtues. The four virtues originally exist, not born from seeds, but arising from causal conditions, hence they are called seeds.
The treatise says: Because it arises from counteracting the Alaya-vijnana, it is not included in the nature of the Alaya-vijnana.
Explanation: This hearing and熏習 does not arise to increase the fundamental consciousness, but to diminish the power of the fundamental consciousness, so it can counteract the fundamental consciousness. Because it is contrary to the nature of the fundamental consciousness, it is not included in the nature of the fundamental consciousness. This shows that the Dharmakaya is the result of hearing and熏習.
The treatise says: Because it flows from the most pure Dharmadhatu (the realm of Dharma, the source of all phenomena) that transcends the world, it is not included in the nature of the Alaya-vijnana.
Explanation: Transcending the seven Dukkha-satyas (truths of suffering), eliminating the three Samudaya-satyas (truths of the origin of suffering), hence it is called transcending the world. The so-called three non-self-nature Suchness (emptiness of inherent existence), originally without defilement, later separated from the defilements of the three obstacles, hence it is called the most pure. The path of the three Yanas (vehicles, means of reaching Nirvana) arises from this Dharma, hence it is called the realm. This hearing and熏習 flows from the most pure Dharmadhatu, so it is not included in the nature of the fundamental consciousness. This shows that the Dharmakaya is the cause of hearing and熏習. The cause of hearing and熏習 is different from the fundamental consciousness, and the result of hearing and熏習 is also different from the fundamental consciousness. Is the substance of hearing and熏習 the same as or different from the fundamental consciousness?
異。
論曰。雖復世間法。成出世心。
釋曰。如意識雖是世間法。能通達四諦真如。對治四諦障故成出世心。聞熏習亦爾雖是世間法。以因果皆是出世法故。亦成出世心。
論曰。何以故。
釋曰。何以故。此法但是出世。非世間法。有四種對治故。
論曰。此種子出世凈心未起時。一切上心惑對治。
釋曰。此第一為顯厭惡對治。由此聞熏習明瞭正理。能知諸塵過患。于非理及諸塵生厭惡。此厭惡心能對治上心惑。即是聞熏習功能故。名厭惡對治種子。即是聞熏習。菩薩未知欲知根。名出世凈心。此心未起之前。是聞熏習屬聞思慧位。在聞思位中。昔未得聞思慧時。由見倒及想倒。見修所破煩惱。恒起上心。生四惡業感四惡道報。由得此法。未生煩惱及業果報悉不得起。
論曰。一切惡道生對治。
釋曰。此第二為顯除滅對治。由聞熏習起附相續。令相續入正定聚。聞熏習隨生隨滅惡法。能斷塞四惡道生。引善道生。昔曾起惡業。應引四惡道生。由此法故滅不復受。
論曰。一切惡行朽壞對治。
釋曰。此第三為顯遠離對治。無始生死中所造后報惡業。能令於後報時中墮四惡趣。此法能轉令后報無報即。是朽壞義。
論曰。能引相續。令生
【現代漢語翻譯】 現代漢語譯本 異。
論曰。雖復世間法。成出世心。
釋曰。如意識雖是世間法。能通達四諦真如（Satya-tathata，四聖諦的真實如是之理）。對治四諦障故成出世心。聞熏習亦爾雖是世間法。以因果皆是出世法故。亦成出世心。
論曰。何以故。
釋曰。何以故。此法但是出世。非世間法。有四種對治故。
論曰。此種子出世凈心未起時。一切上心惑對治。
釋曰。此第一為顯厭惡對治。由此聞熏習明瞭正理。能知諸塵過患。于非理及諸塵生厭惡。此厭惡心能對治上心惑。即是聞熏習功能故。名厭惡對治種子。即是聞熏習。菩薩未知欲知根。名出世凈心。此心未起之前。是聞熏習屬聞思慧位。在聞思位中。昔未得聞思慧時。由見倒及想倒。見修所破煩惱。恒起上心。生四惡業感四惡道報。由得此法。未生煩惱及業果報悉不得起。
論曰。一切惡道生對治。
釋曰。此第二為顯除滅對治。由聞熏習起附相續。令相續入正定聚。聞熏習隨生隨滅惡法。能斷塞四惡道生。引善道生。昔曾起惡業。應引四惡道生。由此法故滅不復受。
論曰。一切惡行朽壞對治。
釋曰。此第三為顯遠離對治。無始生死中所造后報惡業。能令於後報時中墮四惡趣。此法能轉令后報無報即。是朽壞義。
論曰。能引相續。令生
【English Translation】 English version Different.
Treatise says: Although worldly dharmas can give rise to supramundane mind.
Explanation: For example, consciousness, although a worldly dharma, can penetrate the true suchness of the Four Noble Truths (Satya-tathata). Because it counteracts the obstacles to the Four Noble Truths, it gives rise to supramundane mind. The habitual practice of hearing is also like this; although it is a worldly dharma, because both cause and effect are supramundane dharmas, it also gives rise to supramundane mind.
Treatise says: Why is that?
Explanation: Why is that? This dharma is only supramundane, not worldly, because there are four kinds of antidotes.
Treatise says: Before this seed of supramundane pure mind arises, it counteracts all afflictions of the elevated mind.
Explanation: This first is to reveal the antidote of aversion. Because of this habitual practice of hearing, one clearly understands the correct principle and can know the faults of all dusts (sense objects). Aversion arises towards what is irrational and towards all dusts. This mind of aversion can counteract the afflictions of the elevated mind. This is the function of the habitual practice of hearing, hence it is called the seed of the antidote of aversion. This is the habitual practice of hearing. The Bodhisattva who does not yet know the root of what he wants to know is called the supramundane pure mind. Before this mind arises, the habitual practice of hearing belongs to the stage of hearing, thinking, and wisdom. In the stage of hearing and thinking, before one had obtained the wisdom of hearing and thinking, due to the inverted views and inverted thoughts, the afflictions broken by seeing and cultivating constantly arise in the elevated mind, giving rise to the four evil karmas and experiencing the retribution of the four evil realms. Because of obtaining this dharma, the afflictions and karmic retributions that have not yet arisen will not arise.
Treatise says: It counteracts the arising of all evil destinies.
Explanation: This second is to reveal the antidote of elimination. The habitual practice of hearing gives rise to attachment to the continuum, causing the continuum to enter the assembly of right determination. The habitual practice of hearing, as evil dharmas arise and perish, can cut off and block the arising of the four evil destinies and lead to the arising of good destinies. In the past, one had arisen evil karma, which should lead to the arising of the four evil destinies. Because of this dharma, it is extinguished and no longer received.
Treatise says: It counteracts the decay of all evil actions.
Explanation: This third is to reveal the antidote of separation. The evil karma created in beginningless samsara, which can cause one to fall into the four evil realms in the future retribution, this dharma can transform it so that there is no retribution in the future retribution, which is the meaning of decay.
Treatise says: It can lead the continuum to arise.
是處。隨順逢事諸佛菩薩。
釋曰。此第四為顯依攝對治。能引五陰相續。令生有佛菩薩處為隨順逢事。非意相遇名逢。始終承奉不相離名事。是人依善知識。善知識為生善根故。修佈施及愛語攝。為令成熟善根故。修利行攝。令得解脫善根故。修同利攝。依攝為顯多聞四義。一多聞依止。謂善知識。二多聞因。謂菩提心。三多聞清凈。謂如教修行。四多聞果。謂自利利他。初一是逢義。后三是事義。又前三對治依第四對治。第四對治攝前三對治。何以故。若無善知識。前三不得成故。前三依第四。前三即善知識功能故。為第四所攝。
論曰。此聞熏習雖是世間法。初修觀菩薩所得。應知此法屬法身攝。
釋曰。耳識聞聲引意識起。依文句了別其義。數數習之生功能。執持不忘名聞熏習。由此義故說是世間法。菩薩有二種。一在凡位。二在聖位。從初發心訖十信以還。並是凡位。從十解以上悉屬聖位。初修觀者即是凡夫菩薩。若初修觀菩薩所得聞熏習。說名世間法。雖是世間法。而為法身至得因故。屬法身攝。
論曰。若聲聞緣覺所得。屬解脫身攝。
釋曰。若已得二乘究竟果人所有聞熏習。尚屬解脫身攝。何況聲聞緣覺菩薩。何以故。此二人但得解脫身。不能得如來法身。此二人由
【現代漢語翻譯】 現代漢語譯本： 是處，隨順逢事諸佛菩薩。
釋曰：此第四為顯依攝對治。能引五陰相續，令生有佛菩薩處為隨順逢事。非意相遇名逢，始終承奉不相離名事。是人依善知識（指引人向善的良師益友）。善知識為生善根故，修佈施及愛語攝。為令成熟善根故，修利行攝。令得解脫善根故，修同利攝。依攝為顯多聞四義。一多聞依止，謂善知識。二多聞因，謂菩提心（覺悟之心）。三多聞清凈，謂如教修行。四多聞果，謂自利利他。初一是逢義，后三是事義。又前三對治依第四對治。第四對治攝前三對治。何以故？若無善知識，前三不得成故。前三依第四。前三即善知識功能故。為第四所攝。
論曰：此聞熏習雖是世間法，初修觀菩薩所得，應知此法屬法身攝。
釋曰：耳識聞聲引意識起，依文句了別其義。數數習之生功能，執持不忘名聞熏習。由此義故說是世間法。菩薩有二種。一在凡位，二在聖位。從初發心訖十信以還，並是凡位。從十解以上悉屬聖位。初修觀者即是凡夫菩薩。若初修觀菩薩所得聞熏習，說名世間法。雖是世間法，而為法身至得因故，屬法身攝。
論曰：若聲聞緣覺所得，屬解脫身攝。
釋曰：若已得二乘究竟果人所有聞熏習，尚屬解脫身攝。何況聲聞緣覺菩薩。何以故？此二人但得解脫身，不能得如來法身。此二人由
【English Translation】 English version: 'This is the place. To follow and attend to all Buddhas and Bodhisattvas.'
Explanation: This fourth aspect reveals the reliance on and embracing of the antidotes. It can lead the continuous arising of the five skandhas (form, feeling, perception, mental formations, and consciousness), causing the place where Buddhas and Bodhisattvas are to be one of following and attending. To meet unintentionally is called 'following'; to serve and uphold from beginning to end without separation is called 'attending'. This person relies on a 'Kalyanamitra' (spiritual friend). The 'Kalyanamitra' cultivates giving and loving speech to embrace and generate wholesome roots. To mature wholesome roots, they cultivate beneficial conduct to embrace. To liberate wholesome roots, they cultivate shared benefit to embrace. Relying on embracing reveals the four meanings of extensive learning. First, extensive learning relies on the 'Kalyanamitra'. Second, the cause of extensive learning is 'Bodhi-citta' (the mind of enlightenment). Third, the purity of extensive learning is practicing according to the teachings. Fourth, the fruit of extensive learning is benefiting oneself and others. The first is the meaning of 'following', and the latter three are the meaning of 'attending'. Furthermore, the first three antidotes rely on the fourth antidote. The fourth antidote embraces the first three antidotes. Why? If there is no 'Kalyanamitra', the first three cannot be accomplished. The first three rely on the fourth. The first three are the functions of the 'Kalyanamitra'. Therefore, they are embraced by the fourth.
Treatise: Although this hearing-induced habit is a worldly dharma, it is obtained by a Bodhisattva who is initially cultivating contemplation. It should be known that this dharma belongs to the 'Dharmakaya' (Dharma body).
Explanation: The ear-consciousness hears sounds, leading to the arising of mind-consciousness, distinguishing the meaning according to the words and sentences. Repeatedly practicing this generates function. Holding onto it without forgetting is called hearing-induced habit. Because of this meaning, it is said to be a worldly dharma. There are two types of Bodhisattvas: those in the position of ordinary beings and those in the position of sages. From the initial arising of the mind until the ten faiths, they are all in the position of ordinary beings. From the ten understandings and above, they all belong to the position of sages. The one who initially cultivates contemplation is an ordinary being Bodhisattva. If the hearing-induced habit obtained by a Bodhisattva who is initially cultivating contemplation is called a worldly dharma, although it is a worldly dharma, it belongs to the 'Dharmakaya' because it is the cause of attaining the 'Dharmakaya'.
Treatise: If it is obtained by a 'Sravaka' (hearer) or 'Pratyekabuddha' (solitary Buddha), it belongs to the 'Liberation Body'.
Explanation: If the hearing-induced habit possessed by someone who has already attained the ultimate fruit of the two vehicles (Sravaka and Pratyekabuddha) still belongs to the 'Liberation Body', what about the 'Sravaka', 'Pratyekabuddha' Bodhisattva? Why? These two only attain the 'Liberation Body' and cannot attain the 'Tathagata's' (Thus Come One's) 'Dharmakaya'. These two due to
解脫身故。得與如來等。不由法身。如來由得法身故。於一切眾生中無等。本識與聞熏習。雖相應共起共滅。而本識漸減。非本識相續漸增。此義我今當說。
論曰。此聞熏習非阿梨耶識。屬法身及解脫身攝。如是如是。從下中上次第漸增。如是如是。果報識次第漸減。
釋曰。聞熏習體是出世法。聞熏習因果屬法身及解脫身攝。本識體是世間法。因是集諦。果是苦諦。故此兩法自性相違。由此義故聞熏習漸增。本識漸減。聞熏習下品生本識上品減。聞熏習增至中品。本識中品減。聞熏習增至上品。本識下品減。
論曰。依止即轉。
釋曰。由道諦增集諦減道諦即是福德智慧。集諦即是本識中種子。由福慧漸增。種子漸減故得轉依。
論曰。若依止一向轉是有種子。果報識即無種子。一切皆盡。
釋曰。依止即如來法身。次第漸增生道次第漸減集諦。是名一向舍。初地至二地乃至得佛。故名為轉。煩惱業滅故言即無種子。此顯有餘涅槃。果報悉滅故言一切皆盡。此顯無餘涅槃。由此義故。本識與道雖復俱生。而有增減之異。
論曰。若本識與非本識共起共滅。猶如水乳和合云何本識滅。非本識不滅。
釋曰。前舉水乳和合。譬本識與非本識和合故。還舉此為難。水
【現代漢語翻譯】 現代漢語譯本：解脫之身滅度后，能與如來相等，但這並非由於法身。如來之所以在一切眾生中無與倫比，是因為他獲得了法身。本識（Alaya-vijnana，阿賴耶識，根本識）與聞熏習（通過聽聞佛法而產生的熏習）雖然同時相應生起和滅去，但本識逐漸減少，而不是本識的相續逐漸增加。這個道理我現在就來闡述。
論曰：這種聞熏習並非阿梨耶識（Alaya-vijnana，阿賴耶識，根本識），而是屬於法身和解脫身所包含的。就像這樣，聞熏習從下品、中品到上品次第漸增。就像這樣，果報識次第漸減。
釋曰：聞熏習的本體是出世間法，聞熏習的因果屬於法身和解脫身所包含的。本識的本體是世間法，因是集諦（Dukkha-samudaya，苦集諦，苦的根源），果是苦諦（Dukkha-satya，苦諦，痛苦的真理）。因此，這兩種法的自性是相違背的。由於這個原因，聞熏習逐漸增加，本識逐漸減少。聞熏習下品生起時，本識上品減少；聞熏習增至中品時，本識中品減少；聞熏習增至上品時，本識下品減少。
論曰：依止轉變。
釋曰：由於道諦（Magga-satya，道諦，通往解脫的道路）的增長，集諦（Dukkha-samudaya，苦集諦，苦的根源）減少，道諦就是福德和智慧。集諦就是本識中的種子。由於福德和智慧逐漸增長，種子逐漸減少，所以能夠得到轉依（Paravrtti，轉依，轉變所依）。
論曰：如果依止一向轉變，有種子，果報識就沒有種子，一切都滅盡。
釋曰：依止就是如來的法身，次第漸增，生出道，次第漸減集諦（Dukkha-samudaya，苦集諦，苦的根源），這叫做一向舍。從初地到二地，乃至成佛，所以叫做轉變。煩惱業滅盡，所以說沒有種子。這顯示有餘涅槃（Sopadhisesa-nirvana，有餘涅槃，證得涅槃但仍有殘餘的身體和意識）。果報全部滅盡，所以說一切都滅盡。這顯示無餘涅槃（Anupadhisesa-nirvana，無餘涅槃，證得涅槃且身心俱滅）。由於這個原因，本識與道雖然同時生起，但有增減的差異。
論曰：如果本識與非本識共同生起共同滅去，就像水乳混合一樣，為什麼本識滅去，而非本識不滅去？
釋曰：前面用水乳混合來比喻本識與非本識的和合，現在又用這個來發難。水
【English Translation】 English version: After the body of liberation ceases, one can be equal to the Tathagata (如來，Thus Come One), but this is not due to the Dharmakaya (法身，Dharma Body). The reason why the Tathagata is unparalleled among all sentient beings is because he has attained the Dharmakaya. Although the Alaya-vijnana (阿賴耶識，store consciousness, the fundamental consciousness) and the hearing-induced habit energy (聞熏習，habit energy accumulated through hearing the Dharma) arise and cease simultaneously in correspondence, the Alaya-vijnana gradually decreases, rather than the continuity of the Alaya-vijnana gradually increasing. I will now explain this principle.
Treatise says: This hearing-induced habit energy is not the Alaya-vijnana, but belongs to the Dharmakaya and the body of liberation. Just like this, the hearing-induced habit energy gradually increases in order from inferior, middle, to superior. Just like this, the resultant consciousness gradually decreases in order.
Explanation says: The substance of hearing-induced habit energy is transcendental Dharma. The cause and effect of hearing-induced habit energy belong to the Dharmakaya and the body of liberation. The substance of the Alaya-vijnana is mundane Dharma. The cause is the Dukkha-samudaya (集諦，the truth of the arising of suffering, the origin of suffering), and the effect is the Dukkha-satya (苦諦，the truth of suffering, the truth of suffering). Therefore, the natures of these two Dharmas are contradictory. Because of this reason, hearing-induced habit energy gradually increases, and the Alaya-vijnana gradually decreases. When inferior hearing-induced habit energy arises, the superior Alaya-vijnana decreases; when hearing-induced habit energy increases to the middle grade, the Alaya-vijnana decreases to the middle grade; when hearing-induced habit energy increases to the superior grade, the Alaya-vijnana decreases to the inferior grade.
Treatise says: Transformation through reliance.
Explanation says: Because of the increase of the Magga-satya (道諦，the truth of the path to the cessation of suffering, the path to liberation), the Dukkha-samudaya (集諦，the truth of the arising of suffering, the origin of suffering) decreases. The Magga-satya is merit and wisdom. The Dukkha-samudaya is the seed in the Alaya-vijnana. Because merit and wisdom gradually increase, and the seed gradually decreases, one can attain Paravrtti (轉依，transformation of the basis).
Treatise says: If the reliance transforms in one direction, having seeds, the resultant consciousness will have no seeds, and everything will be exhausted.
Explanation says: The reliance is the Dharmakaya of the Tathagata, gradually increasing, giving rise to the path, gradually decreasing the Dukkha-samudaya (集諦，the truth of the arising of suffering, the origin of suffering), this is called one-directional abandonment. From the first Bhumi (地，stage) to the second Bhumi, and even to becoming a Buddha, therefore it is called transformation. Because afflictions and karma are extinguished, it is said that there are no seeds. This reveals Sopadhisesa-nirvana (有餘涅槃，Nirvana with remainder, Nirvana with the aggregates still remaining). Because all resultant retributions are extinguished, it is said that everything is exhausted. This reveals Anupadhisesa-nirvana (無餘涅槃，Nirvana without remainder, Nirvana without any aggregates remaining). Because of this reason, although the Alaya-vijnana and the path arise simultaneously, there is a difference in increase and decrease.
Treatise says: If the Alaya-vijnana and non-Alaya-vijnana arise and cease together, like the mixing of water and milk, why does the Alaya-vijnana cease, and the non-Alaya-vijnana not cease?
Explanation says: Previously, the mixing of water and milk was used as a metaphor for the combination of the Alaya-vijnana and non-Alaya-vijnana, and now this is used as a challenge. Water
乳和合既生滅必俱無有水乳偏滅盡義。本識非本識和合亦應爾。云何一滅一在。
論曰。譬如於水鵝所飲乳。
釋曰。即以譬釋難。水乳雖和合鵝飲之時。唯飲乳不飲水。故乳雖盡而水不竭。本識與非本識亦爾。雖復和合而一滅一在。
論曰。猶如世間離欲時。不靜地熏習滅。靜地熏習增世間轉依義得成。出世轉依亦爾。
釋曰。前引世間所了事為譬。后引世間智人所了事為譬。如世間離欲人。于本識中。不靜地煩惱及業種子滅。靜地功德善根熏習圓滿轉地獄依。成上界依。出世轉依亦爾。由本識功能漸減。聞熏習等次第漸增。舍凡夫依作聖人依。聖人依者。聞熏習與解性和合。以此為依。一切聖道皆依此生。
攝大乘論釋卷第三 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第四
世親菩薩釋
陳天竺三藏真諦譯
釋引證品之二
順道理章第六
論曰。若人入滅心定。由說識不離身。是故果報識于定中應成不離身。
釋曰。此章復引不違道理。以顯實有本識。若人謂第三第四果緣覺菩薩等。為得寂靜住。及離退失過故聖人修滅心定。非滅心體稱滅心。滅心法故名滅心。以能依從所依故立心名。佛世尊說。是于
【現代漢語翻譯】 現代漢語譯本：如果乳和水混合，既然有生滅的現象，那麼必然是兩者一同消失，沒有隻有乳滅盡而水不滅盡的道理。如果本識和非本識混合，也應該如此。為什麼會一個滅盡而另一個存在呢？
論曰：譬如鵝飲水中的乳。
釋曰：這是用比喻來解釋疑問。水和乳雖然混合在一起，但鵝在飲用時，只飲用乳而不飲水。所以乳雖然喝盡了，水卻不會減少。本識與非本識也是這樣，雖然混合在一起，但一個滅盡而另一個存在。
論曰：猶如世間之人，在離欲時，不靜地的熏習滅盡，靜地的熏習增長，世間的轉依之義得以成就。出世間的轉依也是如此。
釋曰：前面引用世間所瞭解的事情作為比喻，後面引用世間有智慧的人所瞭解的事情作為比喻。如世間離欲之人，在本識中，不靜地的煩惱和業的種子滅盡，靜地的功德善根熏習圓滿，從而轉變地獄的所依，成就上界的所依。出世間的轉依也是如此，由於本識的功能逐漸減弱，聞熏習（Śruta-vāsanā）等次第逐漸增長，捨棄凡夫的所依，而成為聖人的所依。聖人的所依，是聞熏習與解性（understanding nature）和合。以此為所依，一切聖道都依此而生。
《攝大乘論釋》卷第三 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第四
世親菩薩（Vasubandhu）釋
陳天竺三藏真諦（Paramārtha）譯
釋引證品之二
順道理章第六
論曰：如果有人進入滅盡定（Nirodha-samāpatti），因為說識不離身，所以果報識（Vipāka-vijñāna）在定中應該成為不離身。
釋曰：這一章再次引用不違背道理的論證，來顯示確實存在本識（Ālaya-vijñāna）。如果有人認為第三第四果的緣覺（Pratyekabuddha）菩薩等，爲了獲得寂靜的住處，以及遠離退失的過患，聖人修習滅心定。並非滅心之體稱為滅心，而是滅心之法故名滅心。以能依從所依的緣故而立心名。佛世尊說，是于
【English Translation】 English version: If milk and water are mixed, since there is arising and ceasing, then both must cease together. There is no reason for only the milk to cease and not the water. If the fundamental consciousness (Ālaya-vijñāna) and non-fundamental consciousness are mixed, it should also be like this. Why is it that one ceases and the other remains?
Treatise says: It is like a goose drinking milk from water.
Explanation says: This uses an analogy to explain the difficulty. Although water and milk are mixed, when the goose drinks, it only drinks the milk and not the water. Therefore, although the milk is exhausted, the water is not depleted. The fundamental consciousness and non-fundamental consciousness are also like this. Although they are mixed together, one ceases and the other remains.
Treatise says: It is like in the world, when one is free from desire, the unwholesome ground's conditioning ceases, and the wholesome ground's conditioning increases. The meaning of transformation of the basis (āśraya-parāvṛtti) in the world is thus accomplished. The supramundane transformation of the basis is also like this.
Explanation says: The former uses worldly understood matters as an analogy, and the latter uses matters understood by wise people in the world as an analogy. For example, a person in the world who is free from desire, in their fundamental consciousness, the seeds of afflictions and karma of the unwholesome ground cease, and the conditioning of merits and wholesome roots of the wholesome ground becomes complete, thereby transforming the basis of the lower realm and accomplishing the basis of the upper realm. The supramundane transformation of the basis is also like this. Because the function of the fundamental consciousness gradually decreases, the conditioning of hearing (Śruta-vāsanā) and so on gradually increases, abandoning the basis of ordinary beings and becoming the basis of sages. The basis of sages is the union of the conditioning of hearing and the nature of understanding. Taking this as the basis, all the holy paths arise from this.
Commentary on the Compendium of the Great Vehicle, Volume 3 Taisho Tripitaka Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 4
Explained by Bodhisattva Vasubandhu
Translated by Tripiṭaka Master Paramārtha of Chen Dynasty, India
Explanation of the Chapter on Citing Evidence, Part 2
Chapter 6 on Following Reason
Treatise says: If a person enters cessation meditation (Nirodha-samāpatti), because it is said that consciousness does not leave the body, therefore the resultant consciousness (Vipāka-vijñāna) should not leave the body in meditation.
Explanation says: This chapter again cites arguments that do not contradict reason to show that the fundamental consciousness (Ālaya-vijñāna) truly exists. If someone thinks that Pratyekabuddhas and Bodhisattvas of the third and fourth fruits, etc., cultivate cessation meditation in order to obtain a peaceful dwelling and to avoid the fault of regression, it is not that the substance of the mind ceases that is called cessation of mind, but rather it is called cessation of mind because it is the dharma of cessation of mind. The name 'mind' is established because the dependent follows the depended-upon. The World Honored One, the Buddha, said that it is in
入定時識不離身。此識但是果報識。若離此識說六識中隨一余識不離於身此義不成。何以故。修此滅心定為對治生起識。由觀生起識有不寂靜過失故。言過失者。六識緣外塵。有起不正思惟義。由不正思惟退失定。此是第一過失。由生起識在散動位中障。不得最細寂靜處。此是第二過失。已得退失未得不得。為對治此二過失故修滅心定。若立識不離身。應知即是本識。
論曰。何以故。
釋曰。復以何義證知。識不離身但是本識。
論曰。滅心定非此識對治故。
釋曰。若人慾得寂靜住不觀此識過失不為對治此識故修滅心定。故正入滅心定時不滅此識。即說此識不離於身。
論曰。云何知然。
釋曰。如此義云何可知。何故不言入滅心定時。實無復心。心非永滅后時更生故。說識不離身。佛世尊說。若人入第四定身行則斷。若人入第二定等言行則斷。若人入滅心定心行則斷。如此身行斷身不滅。心亦應爾。但心行滅心不滅。故說識不離身。何故不作如此說。若人執入滅心定。后出定時心則還生。由此義故說識不離身。是義不然。何以故。
論曰。若從此定出。識不應更生。
釋曰。若在此定識相續斷。無復所餘故。無復從此定出及識更生義。
論曰。何以故
【現代漢語翻譯】 現代漢語譯本 入定時，意識並沒有離開身體。這個意識只是果報識（業力果報所產生的意識）。如果離開這個意識，說六識（眼識、耳識、鼻識、舌識、身識、意識）中的任何一個其餘的識沒有離開身體，這個說法是不成立的。為什麼呢？修習這種滅心定（一種通過滅除意識活動而達到的禪定狀態）是爲了對治生起識（產生各種心理活動的意識）。因為觀察到生起識有不寂靜的過失。所說的過失，是指六識緣于外在塵境，會產生不正當的思惟。由於不正當的思惟，會退失禪定。這是第一個過失。由於生起識在散亂的狀態中，會障礙（修行者）無法得到最細微的寂靜之處。這是第二個過失。對於已經得到的會退失，未得到的無法得到。爲了對治這兩種過失，所以修習滅心定。如果認為識沒有離開身體，應當知道那就是本識（根本識，阿賴耶識）。
論曰：為什麼呢？
釋曰：再用什麼道理來證明，識沒有離開身體，只是本識呢？
論曰：滅心定不是對治這個識的。
釋曰：如果有人想要得到寂靜的住處，不觀察這個識的過失，不爲了對治這個識，所以修習滅心定。所以，真正進入滅心定時，不會滅除這個識。因此說這個識沒有離開身體。
論曰：怎麼知道是這樣呢？
釋曰：這個道理怎麼可以知道呢？為什麼不說進入滅心定時，實際上沒有了心呢？心不是永遠滅除，之後又重新產生，所以說識沒有離開身體。佛世尊說，如果人進入第四禪定，身行（身體的活動）就會斷絕。如果人進入第二禪定等等，言行（語言的活動）就會斷絕。如果人進入滅心定，心行（心的活動）就會斷絕。這樣，身行斷絕，身體不會滅亡，心也應該是這樣。只是心行滅絕，心不會滅絕。所以說識沒有離開身體。為什麼不這樣說：如果有人執著于進入滅心定，之後出定時，心就會重新產生。因為這個道理，所以說識沒有離開身體。這個說法是不對的。為什麼呢？
論曰：如果從這個定中出來，識不應該再產生。
釋曰：如果在這個定中，識的相續斷絕，沒有剩餘的東西，所以沒有從這個定中出來以及識重新產生的道理。
論曰：為什麼呢？
【English Translation】 English version When entering Samadhi (a state of meditative consciousness), consciousness does not leave the body. This consciousness is only the Vipaka-vijnana (consciousness resulting from karmic retribution). If, apart from this consciousness, one says that any of the other six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) does not leave the body, this statement is not valid. Why? Cultivating this Nirodha-samapatti (Cessation Meditation, a state of meditation where mental activity ceases) is to counteract the arising consciousness (the consciousness that generates various mental activities). It is because one observes that the arising consciousness has the fault of being non-tranquil. The so-called fault refers to the six consciousnesses being conditioned by external objects, which can give rise to improper thoughts. Due to improper thoughts, one may regress from Samadhi. This is the first fault. Because the arising consciousness is in a scattered state, it obstructs (the practitioner) from attaining the most subtle state of tranquility. This is the second fault. What has been attained may be lost, and what has not been attained cannot be attained. To counteract these two faults, one cultivates Nirodha-samapatti. If it is asserted that consciousness does not leave the body, it should be understood that it is the Alaya-vijnana (storehouse consciousness, the fundamental consciousness).
Treatise says: Why?
Explanation says: What further reason can prove that consciousness does not leave the body, but is only the Alaya-vijnana?
Treatise says: Nirodha-samapatti is not to counteract this consciousness.
Explanation says: If someone wants to attain a tranquil dwelling, they do not observe the faults of this consciousness, nor do they cultivate Nirodha-samapatti to counteract this consciousness. Therefore, when truly entering Nirodha-samapatti, this consciousness is not extinguished. Thus, it is said that this consciousness does not leave the body.
Treatise says: How is this known?
Explanation says: How can this principle be known? Why not say that when entering Nirodha-samapatti, there is actually no mind? The mind is not permanently extinguished, and then later re-arises, so it is said that consciousness does not leave the body. The Buddha, the World Honored One, said that if a person enters the fourth Dhyana (a state of meditative absorption), bodily activities will cease. If a person enters the second Dhyana, etc., verbal activities will cease. If a person enters Nirodha-samapatti, mental activities will cease. In this way, bodily activities cease, but the body does not perish; the mind should be the same. Only mental activities cease, but the mind does not perish. Therefore, it is said that consciousness does not leave the body. Why not say this: If someone clings to entering Nirodha-samapatti, then upon emerging from Samadhi, the mind will re-arise. Because of this principle, it is said that consciousness does not leave the body. This statement is incorrect. Why?
Treatise says: If one emerges from this Samadhi, consciousness should not re-arise.
Explanation says: If, in this Samadhi, the continuity of consciousness is severed, and nothing remains, then there is no principle of emerging from this Samadhi and consciousness re-arising.
Treatise says: Why?
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釋曰。欲更引道理以成此義。
論曰。此果報識相續已斷。若離託生時不復得生。
釋曰。如人一期報已盡。果報識相續永斷。無還生義識若更生必托餘生身。若離托余身。果報識還於本身中生。無有是處。故知入滅心定時。說識不離身唯是本識。
論曰。若人說滅心定有心。此人所說則不成心。
釋曰。言有第六心名為有心。約第六心說識不離身。如彼所說則不成心。
論曰。何以故。
釋曰。欲更引道理破第六識。立本識明不離身。若離如前所立相本識生起識中隨執一識。言滅心定中有。是義不然。何以故。
論曰。定義不成故。
釋曰。此下以十義。顯滅心定中立有心義過失。此即第一過失。心與心法未曾見其相離。如余心法與余心法如想無時離受。受亦無時離想。心與心法亦爾。無時得相離。若不相離。滅受想定及滅心定悉不得成。由滅三法故此定得成。三法既不滅故此定不成。若人執有本識言識不離身。則無此過。何故余識皆滅此識獨不滅。修滅心定者。求得寂靜住。為對治能障寂靜住心及心法故。滅心定生。不為對治不明瞭本識修滅心定故。余識滅此識。不滅。複次此定中若離本識。余識不成。
論曰。解相及境不可得故。
【現代漢語翻譯】 現代漢語譯本： 解釋：現在想進一步引用道理來成就這個意義。
論述：這種果報識的相續已經斷滅，如果離開託生之處，就不可能再次產生。
解釋：比如人一生的果報已經完結，果報識的相續就永遠斷滅，沒有再次出生的道理。如果意識再次產生，必定依託于其他的生命體。如果離開依託的身體，果報識又在自身中產生，這是不可能的。所以知道在入滅盡定的時候，說識不離開身體，唯有本識是這樣。
論述：如果有人說滅盡定中還有心存在，這個人所說的心是不成立的。
解釋：說有第六意識名為有心，是根據第六意識來說識不離開身體。如果像他們所說，那麼這個心是不成立的。
論述：為什麼呢？
解釋：想要進一步引用道理來破斥第六識，確立本識來說明不離開身體。如果離開本識，就像前面所說，在本識生起意識中隨便執著一個意識，說在滅盡定中存在，這個道理是不對的。為什麼呢？
論述：因為滅盡定的定義不能成立。
解釋：下面用十個方面來顯示在滅盡定中建立有心這個意義的過失。這是第一個過失。心和心法從來沒有見到它們相互分離。就像其他的心法和其他的心法，比如想（saṃjñā）沒有離開受（vedanā）的時候，受也沒有離開想的時候。心和心法也是這樣，沒有辦法相互分離。如果不相互分離，滅受想定（nirodha-samjñā-vedayita-nirodha）以及滅盡定（nirodha-samāpatti）都不能夠成立。因為滅盡這三種法，所以這個定才能成立。三種法既然沒有滅盡，所以這個定不能成立。如果有人執著有本識，說識不離開身體，就沒有這個過失。為什麼其他的意識都滅盡了，唯獨這個識不滅盡呢？修習滅盡定的人，是爲了求得寂靜的住處，爲了對治能夠障礙寂靜住的心和心法，所以滅盡定產生。不是爲了對治不明白的本識而修習滅盡定，所以其他的意識滅盡了，這個識不滅盡。再次，這個定中如果離開本識，其他的意識不能成立。
論述：因為能解和所解的相和境都不可得的緣故。
【English Translation】 English version: Explanation: Now, further reasoning is introduced to establish this meaning.
Treatise: The continuity of this resultant consciousness has already been severed. If it departs from the moment of rebirth, it cannot arise again.
Explanation: For example, when a person's lifespan of retribution is exhausted, the continuity of the resultant consciousness is permanently severed, and there is no possibility of rebirth. If consciousness arises again, it must rely on another life form. If it departs from the body it relies on, and the resultant consciousness arises within itself, there is no such possibility. Therefore, it is known that when entering the extinction samadhi (nirodha-samāpatti), saying that consciousness does not leave the body only applies to the fundamental consciousness (ālaya-vijñāna).
Treatise: If someone says that there is still mind in the extinction samadhi, what this person says about the mind is not established.
Explanation: Saying that there is a sixth consciousness (mano-vijñāna) is called having mind, and it is based on the sixth consciousness that it is said that consciousness does not leave the body. If it is as they say, then this mind is not established.
Treatise: Why is that?
Explanation: Wanting to further introduce reasoning to refute the sixth consciousness and establish the fundamental consciousness to explain that it does not leave the body. If it departs from the fundamental consciousness, as mentioned earlier, arbitrarily clinging to one consciousness among the arising consciousnesses of the fundamental consciousness, saying that it exists in the extinction samadhi, this reasoning is incorrect. Why is that?
Treatise: Because the definition of extinction samadhi cannot be established.
Explanation: Below, ten aspects are used to show the faults of establishing the meaning of having mind in the extinction samadhi. This is the first fault. Mind and mental factors (citta-caitta) have never been seen to be separated from each other. Just like other mental factors and other mental factors, such as perception (saṃjñā) never leaves sensation (vedanā), and sensation never leaves perception. Mind and mental factors are also like this, there is no way to separate from each other. If they do not separate from each other, the cessation of perception and sensation (nirodha-samjñā-vedayita-nirodha) and the extinction samadhi (nirodha-samāpatti) cannot be established. Because these three dharmas are extinguished, this samadhi can be established. Since the three dharmas are not extinguished, this samadhi cannot be established. If someone clings to having a fundamental consciousness, saying that consciousness does not leave the body, there is no such fault. Why are the other consciousnesses extinguished, but only this consciousness is not extinguished? Those who cultivate the extinction samadhi do so to seek a peaceful dwelling, to counteract the mind and mental factors that can obstruct the peaceful dwelling, so the extinction samadhi arises. It is not to counteract the unclear fundamental consciousness that the extinction samadhi is cultivated, so the other consciousnesses are extinguished, but this consciousness is not extinguished. Furthermore, if the fundamental consciousness is absent in this samadhi, the other consciousnesses cannot be established.
Treatise: Because the aspects and objects of understanding are unobtainable.
釋曰。此第二過失。若執心及心法是有。此有必有解相及境界。解相有二種。一無分別。二有分別。無分別即是五識。意識或有分別或無分別。若無分別六識同是證知。若有分別則是比知。境界即是六塵及六塵真如故。心及心法解相及境界。皆可了別解相及境界。於此定中既不可得故。知此定中決無餘識。若說此定中有本識則無此妨。此識能生依止所顯故。
論曰。與善根相應過故。
釋曰。此第三過失。複次若執此定有餘識生。此識不出三性。謂善惡無記。此心不可立為善性。與善根相應過故。由此與彼相違故。若識不與善根相應。自性是善則無此義故。此心善決定與善根相應。若說由定心是善故。說定是善。是義不然。非汝所許與無貪等善根相應。此義應至以失滅心定義故。何以故。善心通無有別。一切心法皆不相離故。若不相離則受想亦不滅。是故不可立此心為善。
論曰。與惡及無記不相應故。
釋曰。此第四過失。複次亦不可立此心為惡及無記性。此二性不成就故。離欲欲界時一切惡法皆滅。故非惡性。由此定是善故。不可立此心為無記性。
論曰。想及受生起過故。
釋曰。此第五過失。複次不可說此心為善。有想受等生過失故。離善根善性不成。是故善心必與善
【現代漢語翻譯】 現代漢語譯本： 釋曰：這是第二個過失。如果執著心和心法是實有的，那麼這個『有』必然有能認識的相狀（解相）和被認識的境界。能認識的相狀有兩種：一是無分別，二是有分別。無分別就是前五識。意識或者有分別，或者無分別。如果無分別，六識同樣是證知。如果有分別，則是比知。境界就是六塵以及六塵的真如。心和心法，能認識的相狀和被認識的境界，都可以被了別。但是，在這種禪定中，這些都不可得。因此，可知這種禪定中決沒有其餘的識。如果說這種禪定中有本識，就沒有這個妨礙。因為這個識能夠生起依止和所顯現的法。 論曰：因為與善根相應有過失。 釋曰：這是第三個過失。再者，如果執著這種禪定中有其餘的識生起，那麼這個識不外乎三種性質：善、惡、無記。這個心不可被立為善性，因為與善根相應有過失。這是因為與善根的性質相違背。如果識不與善根相應，而自性是善，就沒有這個道理。這個心是善，決定與善根相應。如果說因為禪定心是善的，所以說禪定是善的，這個說法是不對的。因為你所承認的禪定，不與無貪等善根相應。這個道理應該導致以失滅心來定義禪定。為什麼呢？因為善心是普遍的，沒有差別。一切心法都不相離。如果不相離，那麼受和想也不會滅。所以，不可立這個心為善。 論曰：因為與惡和無記不相應。 釋曰：這是第四個過失。再者，也不可立這個心為惡和無記性。因為這兩種性質不成就。在離開欲界的時候，一切惡法都滅盡了。所以不是惡性。因為這種禪定是善的，所以不可立這個心為無記性。 論曰：因為想和受生起有過失。 釋曰：這是第五個過失。再者，不可說這個心是善的，因為有想和受等生起的過失。離開善根，善性不能成立。所以，善心必定與善根相應。
【English Translation】 English version: Explanation: This is the second fault. If one clings to the mind and mental phenomena (心法, xin fa) as truly existent, then this 'existence' must have both the aspect of cognition (解相, jie xiang) and the object of cognition (境界, jing jie). There are two kinds of cognitive aspects: one is non-conceptual (無分別, wu fen bie), and the other is conceptual (有分別, you fen bie). Non-conceptual refers to the first five consciousnesses. The sixth consciousness, or mind consciousness (意識, yi shi), can be either conceptual or non-conceptual. If it is non-conceptual, the six consciousnesses are all equally aware. If it is conceptual, then it is inferential knowledge. The object of cognition is the six sense objects (六塵, liu chen) and the suchness (真如, zhen ru) of the six sense objects. The mind and mental phenomena, the aspect of cognition and the object of cognition, can all be distinguished. However, in this samadhi (定, ding), these are not attainable. Therefore, it can be known that there is definitely no other consciousness in this samadhi. If it is said that there is a fundamental consciousness (本識, ben shi) in this samadhi, then there is no such obstacle, because this consciousness can generate the dependent origination and what is manifested. Treatise says: Because of the fault of being associated with wholesome roots (善根, shan gen). Explanation: This is the third fault. Furthermore, if one clings to the idea that there is another consciousness arising in this samadhi, then this consciousness cannot be outside of the three natures: wholesome, unwholesome, and neutral. This mind cannot be established as wholesome in nature, because there is a fault of being associated with wholesome roots. This is because it contradicts the nature of wholesome roots. If the consciousness is not associated with wholesome roots, and its self-nature is wholesome, then there is no such principle. This mind is wholesome and is definitely associated with wholesome roots. If it is said that because the samadhi mind is wholesome, therefore the samadhi is said to be wholesome, this statement is incorrect, because the samadhi that you acknowledge is not associated with wholesome roots such as non-greed (無貪, wu tan). This principle should lead to defining samadhi by the cessation of the mind. Why? Because the wholesome mind is universal and without distinction. All mental phenomena are inseparable. If they are inseparable, then feeling (受, shou) and perception (想, xiang) will also not cease. Therefore, this mind cannot be established as wholesome. Treatise says: Because it is not associated with unwholesome and neutral. Explanation: This is the fourth fault. Furthermore, this mind cannot be established as unwholesome or neutral in nature, because these two natures are not accomplished. When leaving the desire realm (欲界, yu jie), all unwholesome dharmas are extinguished. Therefore, it is not unwholesome in nature. Because this samadhi is wholesome, this mind cannot be established as neutral. Treatise says: Because perception and feeling arise, there is a fault. Explanation: This is the fifth fault. Furthermore, it cannot be said that this mind is wholesome, because there is the fault of the arising of perception and feeling. Without wholesome roots, the wholesome nature cannot be established. Therefore, the wholesome mind must be associated with wholesome roots.
根相應。如必與善根相應。亦應必與受想相應。無異因故此義不成。所對治是有。能對治亦是有。譬如欲等正生不凈觀等則不得有。若汝不許此義。故知不成善心。
論曰。於三和合必有觸故。于余定有功能故。
釋曰。此第六過失。複次若信受本識。此定中無有觸生過患故譬如於余定。若滅心定中異本識有別善心生。此心必不離觸。因定生安為相。能生樂受等。樂觸。不苦不樂觸應生因此安觸。樂受不苦不樂受必應生。何以故。于余定為生樂舍二受。已見有功能。此定亦爾。以無遮障故。是故此定亦應依觸生受。是義不然。何以故。
論曰。但滅想是過患故。
釋曰。此第七過失。複次若信由觸故此定有受。則此定唯無有想。是義不然。何以故。佛世尊說想受俱無故。
論曰。作意信等善根生起過故。
釋曰。此第八過失。複次此觸不應有。于余識處俱有相應觸。生時有作意信等善根生起過故。若有觸與心相應生。佛世尊說。作意受等必與觸俱生。若有作意必能生善等心故。信等善根即隨作意起。是義不然。以不免前所說過失。若汝欲離如前所說過失。及與阿含相違過失。由厭惡心法。是故但拔除心法故。此定唯有心無有心法。是義不然。何以故。從所依拔除能依。無道理故
【現代漢語翻譯】 現代漢語譯本 根相應。如果（善根）必定與善根相應，也應該必定與受（vedanā，感受）、想（saṃjñā，認知）相應。因為沒有不同的原因，所以這個道理不成立。所要對治的是『有』（bhava，存在），能對治的也是『有』。譬如（對治）慾望等，正確地生起不凈觀等，則不可能有（善根與受想同時生起）。如果你們不認可這個道理，就知道善心是不成立的。
論曰：在三種和合（三事和合，即根、境、識三者的結合）中必定有觸（sparśa，接觸），所以在其餘（禪）定中必定有（觸的）功能。
釋曰：這是第六個過失。再次，如果信受本識（ālayavijñāna，阿賴耶識），那麼這個（滅盡）定中就沒有觸產生的過患，譬如在其餘（禪）定中。如果滅心定中，與本識不同的別種善心生起，這個心必定不離觸，因為（滅盡）定生起安穩作為（其）相狀，能夠生起樂受（sukha vedanā，快樂的感受）等，樂觸（sukha sparśa，快樂的接觸）、不苦不樂觸（adukkhamasukhā vedanā，既非痛苦也非快樂的感受）應該生起，因此安穩的觸，樂受、不苦不樂受必定應該生起。為什麼呢？因為在其餘（禪）定中，爲了生起樂受和舍受（upekṣā vedanā，捨棄的感受），已經見到有（這樣的）功能，這個（滅盡）定也是這樣，因為沒有遮障的緣故。所以這個（滅盡）定也應該依靠觸而生起感受。這個道理是不對的。為什麼呢？
論曰：只是滅掉想（saṃjñā，認知）是過患的緣故。
釋曰：這是第七個過失。再次，如果相信因為觸的緣故，這個（滅盡）定有感受，那麼這個（滅盡）定就只有沒有想。這個道理是不對的。為什麼呢？佛世尊說想和受都滅盡的緣故。
論曰：作意（manasikara，專注）、信（śraddhā，信仰）等善根生起的過失的緣故。
釋曰：這是第八個過失。再次，這個觸不應該有。在其餘識處，共同具有相應的觸，生起時有作意、信等善根生起的過失的緣故。如果有觸與心相應而生，佛世尊說，作意、受等必定與觸一同生起。如果有作意，必定能夠生起善等心，所以信等善根就隨著作意而生起。這個道理是不對的，因為不能免除前面所說的過失。如果你們想要離開如前面所說的過失，以及與阿含（āgama，聖典）相違背的過失，因為厭惡心法，所以只是拔除心法的緣故，這個（滅盡）定只有心而沒有心法。這個道理是不對的。為什麼呢？從所依賴的（事物）拔除能依賴的（事物），沒有道理的緣故。
【English Translation】 English version If (wholesome roots) must be associated with wholesome roots, they should also necessarily be associated with feeling (vedanā, sensation) and perception (saṃjñā, cognition). Because there is no different reason, this argument is not valid. What is to be counteracted is 'existence' (bhava), and what can counteract it is also 'existence'. For example, (to counteract) desires, correctly generating the contemplation of impurity, etc., then it is impossible (for wholesome roots and feeling/perception to arise simultaneously). If you do not accept this argument, then you know that wholesome mind is not established.
Treatise says: In the combination of the three (three factors combining, i.e., root, object, and consciousness), there must be contact (sparśa, touch), so in other (meditative) states, there must be (contact's) function.
Explanation says: This is the sixth fault. Furthermore, if one believes in the fundamental consciousness (ālayavijñāna, storehouse consciousness), then in this (cessation) state there is no fault of contact arising, just like in other (meditative) states. If, in the cessation state, a different kind of wholesome mind arises that is different from the fundamental consciousness, this mind must not be separate from contact, because the (cessation) state arises with tranquility as (its) characteristic, capable of generating pleasant feeling (sukha vedanā, pleasant sensation), etc., pleasant contact (sukha sparśa, pleasant touch), neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā, neutral sensation) should arise, therefore tranquil contact, pleasant feeling, and neither-painful-nor-pleasant feeling must arise. Why? Because in other (meditative) states, in order to generate pleasant and neutral feeling (upekṣā vedanā, equanimous sensation), it has already been seen that there is (such) function, and this (cessation) state is also like that, because there is no obstruction. Therefore, this (cessation) state should also rely on contact to generate feeling. This argument is not correct. Why?
Treatise says: Merely eliminating perception (saṃjñā, cognition) is the reason for the fault.
Explanation says: This is the seventh fault. Furthermore, if one believes that because of contact, this (cessation) state has feeling, then this (cessation) state only lacks perception. This argument is not correct. Why? The Buddha, the World Honored One, said that both perception and feeling are extinguished.
Treatise says: The fault of the arising of wholesome roots such as attention (manasikara, focusing) and faith (śraddhā, belief).
Explanation says: This is the eighth fault. Furthermore, this contact should not exist. In other consciousness locations, there is a fault of the arising of wholesome roots such as attention and faith when the corresponding contact arises together. If there is contact arising in association with the mind, the Buddha, the World Honored One, said that attention, feeling, etc., must arise together with contact. If there is attention, it must be able to generate wholesome minds, etc., so wholesome roots such as faith arise following attention. This argument is not correct, because it cannot avoid the faults mentioned earlier. If you want to avoid the faults mentioned earlier, as well as the fault of contradicting the Agamas (āgama, scriptures), because of aversion to mental factors, therefore, only because of removing mental factors, this (cessation) state only has mind but no mental factors. This argument is not correct. Why? Because removing what is dependent from what it depends on is unreasonable.
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論曰。拔除能依。離所依不可得故。
釋曰。此第九過失。複次若汝言由此定方便中厭惡觸受想等故。拔除心法。但有心無觸等者。是義不然。何以故。從所依拔除能依不可得故。所依是心。能依是心法。心及心法是所依能依事。從無始生死來。更互恒不相離。由此相引。是故心應成就與無貪等善根相應。若汝言定及定方便起。必與無貪等善根相違故。無貪等善根不生。但善心生。于余處未曾見有此義。諸法若因有相應。其相似果。亦有相應故。此執不然。
論曰。有譬喻故。
釋曰。此第十過失。複次佛世尊說。於此定中一切身行語言行心行皆滅不起。身行謂出入兩息。語言行謂覺觀思惟。心行謂作意想受等。如覺觀思惟滅盡。語言則不生。如是心行若滅心亦隨滅。若汝言如身行滅時。人住定中身不壞滅。如此于定中心行雖滅而心不滅。此義亦不然。何以故。
論曰。如非一切行。一切行不如是故。
釋曰。身行滅時有別住因。能持令此身不壞滅。如佛世尊說。若離出入兩息飲食壽命識等。能持此身令不壞滅。如身行滅時。有別法持身令住。心行滅時無有別法持心令不滅。是故汝所立並此義不齊。是故此位由此道理定無有心。若無有心。云何佛世尊說識不離身。是果報心
【現代漢語翻譯】 現代漢語譯本： 論曰：如果拔除了能依之法，那麼所依之法也無法存在。 釋曰：這是第九個過失。進一步說，如果你們認為通過這種特定的方便法門，由於厭惡觸、受、想等，所以拔除心法，只剩下心而沒有觸等，這種說法是不對的。為什麼呢？因為從所依之法中拔除能依之法是不可能的。所依是心，能依是心法。心和心法是所依和能依的事物，從無始生死以來，它們互相依存，恒常不相分離，由此互相牽引。因此，心應該成就與無貪等善根相應。如果你們認為禪定以及禪定方便生起時，必定與無貪等善根相違背，所以無貪等善根不生起，只有善心生起，那麼在其他地方從未見過這種道理。諸法如果因為某種原因而相應，那麼其相似的結果也會相應，所以這種執著是不成立的。 論曰：有譬喻可以說明。 釋曰：這是第十個過失。進一步說，佛世尊說過，在這種禪定中，一切身行、語言行、心行都滅盡不起。身行指的是出入兩息（指呼吸）。語言行指的是覺（Vitarka，粗略的思考）、觀（Vicara，細緻的思考）、思惟（Thinking）。心行指的是作意（Manasikara，心理活動的開始）、想（Samjna，認知）、受（Vedana，感受）等。就像覺、觀、思惟滅盡，語言就不會產生一樣，如果心行滅盡，心也會隨之滅盡。如果你們認為，就像身行滅盡時，人住在禪定中身體不會壞滅一樣，在這種禪定中心行雖然滅盡而心不會滅盡，這種說法也是不對的。為什麼呢？ 論曰：因為並非一切行都一樣，所以不能這樣類比。 釋曰：身行滅盡時，有其他的住因，能夠維持這個身體不壞滅。就像佛世尊所說，如果離開出入兩息、飲食、壽命、識等，就無法維持這個身體不壞滅。就像身行滅盡時，有其他法來維持身體的住立一樣，心行滅盡時，沒有其他法來維持心不滅。所以你們所立的觀點和這個道理並不一致。因此，在這個狀態下，根據這個道理，禪定中沒有心。如果沒有心，那麼佛世尊為什麼說識不離身呢？這是果報心（Vipaka-citta，由業力產生的果報之心）。
【English Translation】 English version: Treatise says: If the dependent is removed, the support cannot be obtained because it is gone. Explanation: This is the ninth fault. Furthermore, if you say that through this specific expedient, due to aversion to contact, sensation, thought, etc., mental phenomena are removed, leaving only the mind without contact, etc., this is not correct. Why? Because it is impossible to remove the dependent from the support. The support is the mind, and the dependent is mental phenomena. The mind and mental phenomena are the support and dependent things, and from beginningless samsara, they have been mutually interdependent and inseparable, thus influencing each other. Therefore, the mind should be accomplished in accordance with wholesome roots such as non-greed. If you say that when samadhi and the means to samadhi arise, they are necessarily contrary to wholesome roots such as non-greed, so wholesome roots such as non-greed do not arise, but only wholesome mind arises, then this principle has never been seen elsewhere. If phenomena are in accordance with a certain cause, then their similar results will also be in accordance, so this attachment is not established. Treatise says: There is a metaphor to illustrate. Explanation: This is the tenth fault. Furthermore, the Buddha, the World Honored One, said that in this samadhi, all bodily actions, verbal actions, and mental actions cease and do not arise. Bodily actions refer to inhalation and exhalation (breathing). Verbal actions refer to Vitarka (gross thought), Vicara (subtle thought), and Thinking. Mental actions refer to Manasikara (attention), Samjna (perception), Vedana (feeling), etc. Just as when Vitarka, Vicara, and Thinking cease, speech does not arise, so if mental actions cease, the mind will also cease accordingly. If you say that just as when bodily actions cease, a person remains in samadhi and the body does not decay, so in this samadhi, although mental actions cease, the mind does not cease, this statement is also incorrect. Why? Treatise says: Because not all actions are the same, so they cannot be compared in this way. Explanation: When bodily actions cease, there is another cause for abiding, which can maintain this body from decaying. Just as the Buddha, the World Honored One, said, if one is separated from inhalation and exhalation, food, lifespan, consciousness, etc., it is impossible to maintain this body from decaying. Just as when bodily actions cease, there are other dharmas to maintain the body's abiding, when mental actions cease, there are no other dharmas to maintain the mind from not ceasing. Therefore, your established view is not consistent with this principle. Therefore, in this state, according to this principle, there is no mind in samadhi. If there is no mind, then why did the Buddha, the World Honored One, say that consciousness does not leave the body? This is Vipaka-citta (resultant consciousness, the consciousness produced by karmic force).
。佛世尊說名為識。若出觀時。意識從此一切種子識生。由后識有因。及在定身有識食。故知本識定有。若彼本來是能依所依作大功用。拔除能依令離所依。無如此義。何以故。由譬成故。於世間中。從本以來乃至盡際。互不相離恒共生起。無道理拔除能依令離所依。猶如四大及四大所造色。無道理令所造離能造。心法亦爾。不可令離依止。是故於無心定。但有心無心法。是義不然。若汝執從所依拔除能依。此義不成。由但厭惡受及想故。唯此二法滅。於此定中二法不得行。余法不爾。是義不然。何以故。若非一切行。可得如此滅。非於一切行中得有如此滅。若遍行滅心必隨滅。佛世尊不應說識不離身。由有此識故。知如來為成立。本識於此定中是有。複次經言識不離身。此言若離本識約余識則不成。何以故。此滅心定為對治生起識故生由觀此生起識不寂靜故。若有人執出定時心則還生。約此義故有不離之言。此亦不然。何以故。若有如此義。出定人心不更生果報識。若相續斷離托後生時。無還生義。若有人離本識。由意識計滅心定有心。是人所執心則不成心。善惡無記性不成故。由說此定是善為性故非是惡。無記亦爾。威儀工巧變化心。此定中不得有故。若說有果報無記心。即是本識。以無第五無記故。若汝說此心
【現代漢語翻譯】 現代漢語譯本：佛世尊說名為識（consciousness）。若出觀時，意識從此一切種子識（storehouse consciousness）生。由后識有因，及在定身有識食（nutriment of consciousness），故知本識（ मूल識，root consciousness）定有。若彼本來是能依所依作大功用，拔除能依令離所依，無如此義。何以故？由譬成故。於世間中，從本以來乃至盡際，互不相離恒共生起，無道理拔除能依令離所依，猶如四大（四大元素，earth, water, fire, air）及四大所造色。無道理令所造離能造。心法亦爾，不可令離依止。是故於無心定，但有心無心法，是義不然。若汝執從所依拔除能依，此義不成。由但厭惡受（feeling）及想（perception）故，唯此二法滅。於此定中二法不得行，余法不爾，是義不然。何以故？若非一切行（all mental formations），可得如此滅，非於一切行中得有如此滅。若遍行滅心必隨滅。佛世尊不應說識不離身。由有此識故，知如來為成立，本識於此定中是有。複次經言識不離身，此言若離本識約余識則不成。何以故？此滅心定為對治生起識故生，由觀此生起識不寂靜故。若有人執出定時心則還生，約此義故有不離之言，此亦不然。何以故？若有如此義，出定人心不更生果報識（resultant consciousness）。若相續斷離托後生時，無還生義。若有人離本識，由意識計滅心定有心，是人所執心則不成心，善惡無記性不成故。由說此定是善為性故非是惡，無記亦爾。威儀工巧變化心，此定中不得有故。若說有果報無記心，即是本識。以無第五無記故。若汝說此心 English version: The Blessed One calls it consciousness. When emerging from meditative absorption, consciousness arises from this storehouse consciousness. Because subsequent consciousness has a cause, and because the body in meditative absorption has nutriment of consciousness, therefore it is known that the root consciousness definitely exists. If it were the case that it originally served as the support and the supported, performing great functions, and that the support could be removed, causing it to be separated from the supported, this would not make sense. Why? Because of the analogy. In the world, from the beginning until the end, they are mutually inseparable and constantly arise together. There is no reason to remove the support, causing it to be separated from the supported, just like the four great elements (earth, water, fire, air) and the forms created by the four great elements. There is no reason to separate the created from the creator. Mental phenomena are also like this; they cannot be separated from their basis. Therefore, in the absorption of no-mind, the idea that there is only mind and no mental phenomena is not correct. If you insist on removing the support from the supported, this idea is not established. Because of merely disliking feeling and perception, only these two phenomena cease. In this absorption, these two phenomena cannot function, but other phenomena do not, this idea is not correct. Why? If it were not for all mental formations, such cessation could be attained; it is not the case that such cessation can be attained in all mental formations. If pervasive mental formations cease, the mind must also cease. The Blessed One should not have said that consciousness does not leave the body. Because of this consciousness, it is known that the Tathagata established that the root consciousness exists in this absorption. Furthermore, the sutra says that consciousness does not leave the body. This statement would not be valid if it were separated from the root consciousness and referred to other consciousnesses. Why? This absorption of cessation of mind arises to counteract arising consciousness, because of observing that this arising consciousness is not tranquil. If someone insists that the mind returns when emerging from absorption, and that the statement 'does not leave' refers to this meaning, this is also not correct. Why? If this were the meaning, the mind of someone emerging from absorption would not generate resultant consciousness again. If the continuum is severed and separated from relying on subsequent rebirth, there would be no meaning of returning to life. If someone separates from the root consciousness and, based on consciousness, believes that there is mind in the absorption of cessation of mind, the mind held by this person would not be a mind, because the nature of good, evil, and neutral would not be established. Because it is said that this absorption is good in nature, it is not evil, and neither is it neutral. The minds of deportment, skillful activities, and transformation cannot exist in this absorption. If it is said that there is resultant neutral mind, that is the root consciousness, because there is no fifth neutral. If you say this mind
【English Translation】 English version: The Blessed One calls it 'consciousness' (識). When emerging from meditative absorption, consciousness arises from this 'storehouse consciousness' (一切種子識). Because subsequent consciousness has a cause, and because the body in meditative absorption has 'nutriment of consciousness' (識食), therefore it is known that the 'root consciousness' (本識) definitely exists. If it were the case that it originally served as the support and the supported, performing great functions, and that the support could be removed, causing it to be separated from the supported, this would not make sense. Why? Because of the analogy. In the world, from the beginning until the end, they are mutually inseparable and constantly arise together. There is no reason to remove the support, causing it to be separated from the supported, just like the 'four great elements' (四大, earth, water, fire, air) and the forms created by the four great elements. There is no reason to separate the created from the creator. Mental phenomena are also like this; they cannot be separated from their basis. Therefore, in the absorption of no-mind, the idea that there is only mind and no mental phenomena is not correct. If you insist on removing the support from the supported, this idea is not established. Because of merely disliking 'feeling' (受) and 'perception' (想), only these two phenomena cease. In this absorption, these two phenomena cannot function, but other phenomena do not, this idea is not correct. Why? If it were not for 'all mental formations' (一切行), such cessation could be attained; it is not the case that such cessation can be attained in all mental formations. If pervasive mental formations cease, the mind must also cease. The Blessed One should not have said that consciousness does not leave the body. Because of this consciousness, it is known that the Tathagata established that the root consciousness exists in this absorption. Furthermore, the sutra says that consciousness does not leave the body. This statement would not be valid if it were separated from the root consciousness and referred to other consciousnesses. Why? This absorption of cessation of mind arises to counteract arising consciousness, because of observing that this arising consciousness is not tranquil. If someone insists that the mind returns when emerging from absorption, and that the statement 'does not leave' refers to this meaning, this is also not correct. Why? If this were the meaning, the mind of someone emerging from absorption would not generate 'resultant consciousness' (果報識) again. If the continuum is severed and separated from relying on subsequent rebirth, there would be no meaning of returning to life. If someone separates from the root consciousness and, based on consciousness, believes that there is mind in the absorption of cessation of mind, the mind held by this person would not be a mind, because the nature of good, evil, and neutral would not be established. Because it is said that this absorption is good in nature, it is not evil, and neither is it neutral. The minds of deportment, skillful activities, and transformation cannot exist in this absorption. If it is said that there is resultant neutral mind, that is the root consciousness, because there is no fifth neutral. If you say this mind
是善則應與無貪等善根相應。何以故。染污心已滅善心正起。意根亦有境界。亦有三法和合。云何不生觸。若有觸云何無受。若爾滅心定義不得成。以心及心法于中不滅故。若有人執此定是善。由引因故。在方便有善心功用。能引此定心。定心是相似果。雖復是善。不與無貪等善根相應。是故如來欲顯觸生受故。先欲簡別和合。依根緣塵生識。由三有能和合故觸生受。若三和合無能。則但生觸不生受。是故此定雖復是善。不能作有能和合故無受想。是方便心有三善根相應。相似果則不如此。是義不然。何以故。從所依拔除能依不可得故。此等難具如前說。
論曰。若有人執色心次第生。是諸法種子。此執不然。
釋曰。若有人執前剎那色。是后剎那色因。能為后色作種子故。前剎那識是后剎那識因。能為后識作種子故。此執不然。
論曰。何以故。已有前過。復有別失。
釋曰。前過謂若識相續斷。后識無因應不得生。又一期報盡。離托后胎無更生義。有如此失前已具明。有作如此執者。若人從無色界退。還生下有色界。后色若應生。前種子久滅。此色從何因生。
論曰。別失者。若人從無想天退。及出滅心定此中所執不成。
釋曰。生無想天及入滅心定。心已久滅。后若退生
【現代漢語翻譯】 現代漢語譯本：如果是善，那麼它應該與無貪（alobha，不貪婪）、無嗔（advesha，不嗔恨）等善根相應。為什麼呢？因為染污心已經滅盡，善心正在生起。意根（manas，意識的根源）也有境界（vishaya，對像），也有三種法（根、境、識）的和合。為什麼不產生觸（sparsha，感覺）呢？如果有了觸，為什麼沒有受（vedana，感受）呢？如果這樣說，那麼滅盡定的定義就不能成立了，因為心和心法（chitta-dharma，心的屬性）在其中並沒有滅盡。如果有人認為這種禪定是善的，因為它有引發的原因。在方便（upaya，方法）中有善心的功用，能夠引發這種禪定心。禪定心是相似的果（phalā，結果）。即使它是善的，也不與無貪等善根相應。因此，如來（Tathāgata，佛陀的稱號）想要顯示觸生受的道理，所以先要簡別和合。依靠根、緣、塵而生識，由於三者有能力和合，所以觸生受。如果三者和合沒有能力，那麼就只生觸而不生受。因此，這種禪定即使是善的，也不能作為有能力的和合，所以沒有受和想（samjna，認知）。這是方便心有三種善根相應，相似的果則不是這樣。這個道理是不成立的。為什麼呢？因為從所依（ashraya，基礎）拔除能依（ashrita，依賴者）是不可能的。這些困難都像前面所說的那樣。 論曰：如果有人認為色（rupa，物質）和心（citta，意識）是次第生起的，是諸法的種子，這種觀點是不正確的。 釋曰：如果有人認為前一剎那的色是后一剎那色的原因，能夠作為后色的種子；前一剎那的識是后一剎那識的原因，能夠作為后識的種子，這種觀點是不正確的。 論曰：為什麼呢？因為已經有了前面的過失，還有其他的過失。 釋曰：前面的過失是指如果識的相續斷滅，那麼后識沒有原因就不應該產生。又或者一期果報結束，離開依託之後，後世的投胎就沒有再生的意義。這些過失前面已經詳細說明了。有人這樣認為，如果有人從無色界（arupa-dhatu，沒有物質的境界）退下來，還生到下方的有色界（rupa-dhatu，有物質的境界），後來的色如果應該產生，那麼之前的種子早就滅亡了，這個色是從什麼原因產生的呢？ 論曰：其他的過失是指如果有人從無想天（asañjñā-sattva，無想的境界）退下來，以及從滅盡定（nirodha-samapatti，滅盡的禪定）出來，這種觀點就不能成立。 釋曰：生到無想天以及進入滅盡定，心已經很久滅亡了，後來如果退生
【English Translation】 English version: If it is good, then it should be associated with good roots such as alobha (non-greed), and advesha (non-hatred). Why? Because the defiled mind has ceased, and the wholesome mind is arising. The manas (mind-organ) also has vishaya (object), and there is also the combination of the three dharmas (root, object, and consciousness). Why does sparsha (contact) not arise? If there is contact, why is there no vedana (feeling)? If that is the case, then the definition of nirodha-samapatti (cessation attainment) cannot be established, because the mind and chitta-dharma (mental properties) have not ceased within it. If someone holds that this samadhi (concentration) is good, it is because it has a cause that induces it. In upaya (means), there is the function of a wholesome mind that can induce this samadhi-mind. The samadhi-mind is a similar phala (result). Even if it is good, it is not associated with good roots such as non-greed. Therefore, the Tathāgata (the Thus-Gone One) wants to show the principle that contact gives rise to feeling, so first he wants to distinguish combination. Relying on the root, condition, and object, consciousness arises. Because the three have the ability to combine, contact gives rise to feeling. If the combination of the three has no ability, then only contact arises and not feeling. Therefore, even if this samadhi is good, it cannot be regarded as a capable combination, so there is no feeling and samjna (perception). This is because the expedient mind is associated with three good roots, but the similar result is not like this. This reasoning is not valid. Why? Because it is impossible to remove the dependent (ashrita) from the basis (ashraya). These difficulties are as previously stated. Treatise says: If someone holds that rupa (form) and citta (mind) arise sequentially and are the seeds of all dharmas, this view is incorrect. Explanation says: If someone holds that the rupa of the previous moment is the cause of the rupa of the subsequent moment, and can serve as the seed of the subsequent form; the consciousness of the previous moment is the cause of the consciousness of the subsequent moment, and can serve as the seed of the subsequent consciousness, this view is incorrect. Treatise says: Why? Because there are already previous faults, and there are other faults. Explanation says: The previous fault refers to if the continuity of consciousness is cut off, then the subsequent consciousness should not arise without a cause. Also, if the lifespan of a period ends, after leaving the support, there is no meaning of rebirth in the next womb. These faults have been explained in detail before. Some people think that if someone retreats from the arupa-dhatu (formless realm) and is reborn in the lower rupa-dhatu (form realm), if the subsequent form should arise, then the previous seed has long been destroyed, from what cause does this form arise? Treatise says: The other faults refer to if someone retreats from the asañjñā-sattva (non-perception realm) and emerges from nirodha-samapatti (cessation attainment), this view cannot be established. Explanation says: Having been born in the non-perception realm and entered cessation attainment, the mind has been extinguished for a long time, if later there is a retreat and rebirth
及出定。云何得成就先心。為后當生心因。若定如此。
論曰。阿羅漢最後心亦不得成。
釋曰。阿羅漢無有入無餘涅槃義。何以故。后色後心。為因不盡故。是故應知此義。
論曰。若離次第緣此執不成。
釋曰。此前剎那色。由次第緣故。與后色相應。識亦如此。不由因緣故前後相應。是故此執若離次第緣立因緣義。此執不成。以違解脫故。
論曰。如此若離一切種子。果報識凈不凈品皆不得成。是故此心有義成就應。當信知依前所說相。今當更作偈。
釋曰。此義具如前釋。若人但在生起識。不在本識轉依義則不成。為顯此義故說三行偈。
論曰。
菩薩于善識 則離餘五識 無餘心轉依 以何方便作 若對治轉依 非滅故不成 果因無差別 于滅則有過 無種子無法 若許為轉依 于無二無故 轉依義不成
釋曰。菩薩有二種。謂凡夫聖人。十信以還是凡夫。十解以上是聖人。今欲明轉凡夫依作聖人依。此轉依於何識得成。但是本識中成。若無本識于余識不得成。云何知然。此義三偈次第顯之。離惡無記故言善。是第六識故言識。此善是出世心與三十七品等助道法相應。名為善識。此善識離五種散動法。爾與五識恒不相應故。
【現代漢語翻譯】 現代漢語譯本 及出定（從禪定中出來）。云何得成就先心（如何才能成就先前的意識），為后當生心因（作為後來將要產生的意識的原因）？若定如此（如果確實如此）。
論曰（論述道）：阿羅漢（已證得阿羅漢果位的人）最後心亦不得成（最後的意識也無法成就）。
釋曰（解釋道）：阿羅漢無有入無餘涅槃義（阿羅漢沒有進入無餘涅槃的道理）。何以故（為什麼呢）？后色後心（後來的色法和意識），為因不盡故（作為原因沒有窮盡）。是故應知此義（所以應該知道這個道理）。
論曰（論述道）：若離次第緣（如果離開次第相續的因緣），此執不成（這種執著不能成立）。
釋曰（解釋道）：此前剎那色（前一剎那的色法），由次第緣故（由於次第相續的因緣），與后色相應（與后一剎那的色法相應）。識亦如此（意識也是如此）。不由因緣故前後相應（不是由於因緣的緣故前後相應）。是故此執若離次第緣立因緣義（所以這種執著如果離開次第相續的因緣而建立因緣的意義），此執不成（這種執著不能成立）。以違解脫故（因為違背了解脫的道理）。
論曰（論述道）：如此若離一切種子（如果這樣，離開了一切種子），果報識凈不凈品皆不得成（果報識的清凈和不清凈的品類都不能成就）。是故此心有義成就應（所以這種意識有成就的意義應該是成立的）。當信知依前所說相（應當相信並知道依據前面所說的相）。今當更作偈（現在應當再作偈頌）。
釋曰（解釋道）：此義具如前釋（這個道理完全如前面的解釋）。若人但在生起識（如果有人只在生起意識），不在本識轉依義則不成（不在本識的轉依的意義則不能成立）。為顯此義故說三行偈（爲了顯明這個道理，所以說了三行偈頌）。
論曰（論述道）：
菩薩于善識（菩薩對於善的意識） 則離餘五識（就離開了其餘五識） 無餘心轉依（沒有其餘的意識可以轉依） 以何方便作（用什麼方法來做） 若對治轉依（如果用對治來轉依） 非滅故不成（因為不是滅盡所以不能成就） 果因無差別（果和因沒有差別） 于滅則有過（對於滅盡就會有過失） 無種子無法（沒有種子就沒有法） 若許為轉依（如果允許作為轉依） 于無二無故（對於沒有二元性，沒有自性） 轉依義不成（轉依的意義不能成立）
釋曰（解釋道）：菩薩有二種（菩薩有兩種），謂凡夫聖人（即凡夫和聖人）。十信以還是凡夫（十信位之前還是凡夫），十解以上是聖人（十解位以上是聖人）。今欲明轉凡夫依作聖人依（現在想要說明轉變凡夫的所依成為聖人的所依）。此轉依於何識得成（這種轉依在什麼意識上才能成就）？但是本識中成（只是在本識中才能成就）。若無本識于余識不得成（如果沒有本識，在其餘的意識中不能成就）。云何知然（如何知道是這樣呢）？此義三偈次第顯之（這個道理用三句偈頌依次顯明）。離惡無記故言善（離開了惡和無記的意識所以說是善），是第六識故言識（是第六意識所以說是識）。此善是出世心與三十七品等助道法相應（這種善是出世間的心與三十七道品等輔助修道的法相應）。名為善識（名為善識）。此善識離五種散動法（這種善識離開了五種散動法）。爾與五識恒不相應故（因此與五識恒常不相應）。
【English Translation】 English version And emerging from Samadhi (deep meditation). How can one achieve the prior consciousness, as the cause of the subsequent consciousness to be born? If it is indeed so.
The Treatise says: The final consciousness of an Arhat (one who has attained Arhatship) also cannot be achieved.
The Explanation says: An Arhat has no meaning of entering Nirvana without remainder. Why? Because the subsequent form and subsequent consciousness, as causes, are not exhausted. Therefore, one should understand this meaning.
The Treatise says: If separated from sequential conditions, this attachment cannot be established.
The Explanation says: The form of the previous moment, due to sequential conditions, corresponds to the subsequent form. Consciousness is also like this. It does not correspond before and after due to conditions. Therefore, if this attachment establishes the meaning of conditions separated from sequential conditions, this attachment cannot be established, because it contradicts liberation.
The Treatise says: If it is like this, separated from all seeds, the pure and impure categories of resultant consciousness cannot be established. Therefore, it should be established that this consciousness has a meaning of achievement. One should believe and know according to the characteristics described earlier. Now, let us compose another verse.
The Explanation says: This meaning is fully explained as before. If a person only focuses on the arising consciousness, the meaning of transformation of the fundamental consciousness cannot be established. To clarify this meaning, three lines of verse are spoken.
The Treatise says:
The Bodhisattva, regarding good consciousness, then departs from the other five consciousnesses. Without other consciousness to rely on for transformation, by what means can it be done? If using antidotes for transformation, it cannot be achieved because it is not extinguished. If there is no difference between cause and effect, there will be fault in extinction. Without seeds, there is no dharma; if it is allowed as transformation, Regarding non-duality and no self-nature, the meaning of transformation cannot be established.
The Explanation says: There are two types of Bodhisattvas: ordinary beings and sages. Those before the Ten Faiths are still ordinary beings, and those above the Ten Understandings are sages. Now, we want to explain the transformation of the reliance of ordinary beings into the reliance of sages. In what consciousness can this transformation be achieved? It can only be achieved in the fundamental consciousness. If there is no fundamental consciousness, it cannot be achieved in the other consciousnesses. How do we know this is so? This meaning is successively clarified by the three verses. Because it is separated from evil and neutral consciousness, it is called good. Because it is the sixth consciousness, it is called consciousness. This good is the transcendental mind corresponding to the thirty-seven factors of enlightenment and other auxiliary practices. It is called good consciousness. This good consciousness is separated from the five kinds of distracted dharmas. Therefore, it is constantly not corresponding with the five consciousnesses.
言則離餘五識。云何得相離生。一切時如此生故。
論曰。無餘心。
釋曰。離染污意識。及有流善識。若但說善識。不說無餘心。有流善識則在其中。
論曰。轉依以何方便作。
釋曰。一切染濁種子滅離故。唯本識在。是名轉依相。何方便作。如后偈說。
論曰。若對治轉依。
釋曰。若汝說由對治生故依止轉異。說對治為轉依。此義不然。
論曰。非滅故不成。
釋曰。不以滅為轉依。有二義不成。一若對治生而種子不滅依義如本非謂轉依。二對治是轉依了因。非轉依體。對治是道諦。轉依是解脫及法身。即是滅諦故。應以種子滅為轉依。若汝執對治生。染濁種子滅。一時中有此二義。何故以滅為轉依。不取道為轉依。此執有過。
論曰。果因無差別。于滅則有過。
釋曰。果是滅諦說名涅槃。因是道諦說名對治。若對治是滅諦因果則成一。若成一復有何過。若得對治即般涅槃。若有人立滅諦為轉依。為當以種子滅為轉依。為當以識滅為轉依。
論曰。無種子無法。若許為轉依。
釋曰。若有人說能依所依滅名轉依。意識中能依種子滅。能依種子既滅。所依意識亦滅。故名轉依。若許此二義為轉依。是則不然。
論曰。于無
【現代漢語翻譯】 現代漢語譯本： 論曰：如果說離開前五識，那麼如何能夠相離而生呢？因為一切時候都是這樣產生的。
論曰：沒有剩餘的心。
釋曰：這是指離開染污的意識以及有漏的善識。如果只說善識，而不說沒有剩餘的心，那麼有漏的善識就包含在其中了。
論曰：轉變所依（轉依）用什麼方法才能實現？
釋曰：一切染污的種子都滅盡遠離，只剩下本識（根本識）存在，這叫做轉變所依的相。用什麼方法實現？就像後面的偈頌所說的那樣。
論曰：如果用對治法來轉變所依。
釋曰：如果你們說因為對治法產生，所以依止（依）轉變不同了，把對治法說成是轉變所依，這個說法是不對的。
論曰：因為滅盡，所以不能成立。
釋曰：不以滅盡作為轉變所依，有兩個方面不能成立。第一，如果對治法產生而種子沒有滅盡，那麼依止的意義就像原來一樣，不能說是轉變所依。第二，對治法是轉變所依的了因（間接原因），而不是轉變所依的本體。對治法是道諦（Dukkha-nirodha-gamini-patipada），轉變所依是解脫和法身，也就是滅諦（Nirodha）。所以，應該以種子滅盡作為轉變所依。如果你們堅持對治法產生，染污的種子滅盡，一時之中有這兩種意義，為什麼以滅盡作為轉變所依，而不取道諦作為轉變所依？這種執著是有過失的。
論曰：果和因沒有差別，對於滅盡來說就有過失。
釋曰：果是滅諦，叫做涅槃（Nirvana）。因是道諦，叫做對治。如果對治法是滅諦，那麼因和果就成了一個。如果成了一個，又有什麼過失呢？如果得到對治法就般涅槃（Parinirvana）。如果有人立滅諦為轉變所依，那麼是以種子滅盡作為轉變所依，還是以識滅盡作為轉變所依？
論曰：沒有種子就沒有法，如果允許作為轉變所依。
釋曰：如果有人說能依（支持者）和所依（被支持者）滅盡叫做轉變所依，意識中的能依種子滅盡，能依種子既然滅盡，所依意識也滅盡，所以叫做轉變所依。如果允許這兩種意義作為轉變所依，那麼就是不對的。
論曰：對於無（不存在）……
【English Translation】 English version: Argument: If it is said to be apart from the five consciousnesses, how can it arise separately? Because it arises in this way at all times.
Argument: There is no remaining mind.
Explanation: This refers to being apart from defiled consciousness and tainted wholesome consciousness. If only wholesome consciousness is mentioned, without saying 'no remaining mind,' then tainted wholesome consciousness is included within it.
Argument: By what means is the transformation of the basis (轉依, zhuan yi) accomplished?
Explanation: When all defiled seeds are extinguished and only the fundamental consciousness (本識, ben shi) remains, this is called the characteristic of the transformation of the basis. By what means is it accomplished? As the verses below will explain.
Argument: If the transformation of the basis is achieved through antidotes.
Explanation: If you say that because antidotes arise, the reliance (依, yi) changes, and you consider the antidotes to be the transformation of the basis, this is not correct.
Argument: It cannot be established because of extinction.
Explanation: Extinction is not taken as the transformation of the basis, and there are two reasons why it cannot be established. First, if antidotes arise but the seeds are not extinguished, the meaning of reliance remains as it was originally, and it cannot be called the transformation of the basis. Second, antidotes are the indirect cause (了因, liao yin) of the transformation of the basis, not the substance of the transformation of the basis. Antidotes are the Path Truth (道諦, Dukkha-nirodha-gamini-patipada), and the transformation of the basis is liberation and the Dharma body, which is the Cessation Truth (滅諦, Nirodha). Therefore, the extinction of seeds should be taken as the transformation of the basis. If you insist that antidotes arise and defiled seeds are extinguished, and these two meanings exist simultaneously, why take extinction as the transformation of the basis and not take the Path Truth as the transformation of the basis? This insistence is flawed.
Argument: If the result and the cause are not different, there is a fault with regard to extinction.
Explanation: The result is the Cessation Truth, called Nirvana (涅槃, Nirvana). The cause is the Path Truth, called antidotes. If antidotes are the Cessation Truth, then the cause and the result become one. If they become one, what fault is there? If one obtains antidotes, one attains Parinirvana (般涅槃, Parinirvana). If someone establishes the Cessation Truth as the transformation of the basis, is it the extinction of seeds that is taken as the transformation of the basis, or is it the extinction of consciousness that is taken as the transformation of the basis?
Argument: Without seeds, there is no dharma. If it is allowed as the transformation of the basis.
Explanation: If someone says that the extinction of the supporter (能依, neng yi) and the supported (所依, suo yi) is called the transformation of the basis, and the seeds of the supporter in consciousness are extinguished, and since the seeds of the supporter are extinguished, the supported consciousness is also extinguished, therefore it is called the transformation of the basis. If these two meanings are allowed as the transformation of the basis, then it is not correct.
Argument: With regard to non-existence...
二無故。轉依義不成。
釋曰。第六生起識于定位中。若不在時無種子無。無作亦無故轉依義不成。若有本識。生起識熏習所生種子。于本識中住。生起識雖復不在。可得令種子無。及令生起識無。說為轉依。若離本識則無二無故。轉依義不成。以是義故定應信有本識。
釋差別品第四
言說章第一
釋曰。此品總有二章別有七章。總有二章者。一熏習。二事用。別有七章者。一言說。二我見。三有分。四引生。五果報。六緣相。七相貌。前三品已成立本識。是有品類差別今當更說。
論曰。此阿梨耶識差別云何。
釋曰。此問本識。為性有差別。為事有差別。
論曰。若略說或三種或四種差別。
釋曰。今就事明差別。唯一本識。其性不異。約事或三種。或四種。或七種差別。
論曰。三種者。由三種熏習異故。謂言說我見有分熏習差別。
釋曰。論本所以不釋此三者。后解應知勝相。初自分別此三義。故今不釋。由言說熏習差別者。唯一本識由熏習差別故有三種。言說以名為體。名有二種。謂言說名。思惟名。此二種名以音聲為本。約能見色根有聲說謂眼。數習此言說。于中起愛熏習本識。此熏習是眼根生因。若果報眼根應生。從此本識中言說愛
【現代漢語翻譯】 現代漢語譯本： 二、無故：如果認為『轉依』（parināma，轉變所依）的意義不能成立。
解釋：第六生起識（pravṛtti-vijñāna，現行識）在禪定狀態中，如果不在（不起作用），就沒有種子，沒有作用，因此『轉依』的意義不能成立。如果存在本識（ālayavijñāna，阿賴耶識），生起識熏習所產生的種子就儲存在本識中。即使生起識不再起作用，也可以使種子消失，以及使生起識不再產生，這就被稱為『轉依』。如果離開本識，就沒有這兩種『無』，因此『轉依』的意義不能成立。因為這個原因，所以一定要相信存在本識。
《釋差別品》第四
言說章第一
解釋：這一品總共有兩章，分別有七章。總共有兩章是指：一、熏習；二、事用。分別有七章是指：一、言說；二、我見；三、有分；四、引生；五、果報；六、緣相；七、相貌。前三品已經成立了本識的存在，這一品將進一步說明本識的品類差別。
論：這個阿梨耶識（ālayavijñāna，阿賴耶識）的差別是什麼？
解釋：這是在詢問本識，是體性上有差別，還是事用上有差別？
論：如果簡略地說，有三種或四種差別。
解釋：現在就事用來說明差別。只有一個本識，其體性沒有不同。就事用來說，有三種、四種或七種差別。
論：三種差別，是由三種熏習不同造成的，即言說熏習、我見熏習、有分熏習的差別。
解釋：論本沒有解釋這三種熏習的原因是，後面的解釋會說明其殊勝之處。首先自己分別這三種熏習的意義，所以現在不解釋。由言說熏習的差別是指，只有一個本識，由於熏習的差別而有三種。言說以名為體。名有兩種，即言說名和思惟名。這兩種名以音聲為根本。就能夠見到色法的色根（眼根）有聲音的說法，即眼根經常習於言說，由此產生愛著，熏習本識。這種熏習是眼根產生的因。如果果報是眼根，就應該產生。從此本識中產生言說愛。
【English Translation】 English version: Two, without cause: If the meaning of 'parināma' (transformation, that which is relied upon for transformation) cannot be established.
Explanation: If the sixth pravṛtti-vijñāna (arising consciousness, active consciousness) is not present (not functioning) in a state of meditation, there is no seed, no action, and therefore the meaning of 'parināma' cannot be established. If the ālayavijñāna (storehouse consciousness, base consciousness) exists, the seeds produced by the熏習 (xūn xí, perfuming, influence) of the arising consciousness are stored in the base consciousness. Even if the arising consciousness is no longer functioning, it is possible to make the seed disappear and to make the arising consciousness cease to arise, which is called 'parināma'. If one departs from the base consciousness, there are not these two 'nothings', and therefore the meaning of 'parināma' cannot be established. For this reason, it is necessary to believe that the base consciousness exists.
Chapter Four: Explanation of Differences
Chapter One: Speech
Explanation: This chapter has two sections in total, and seven sections separately. The two sections in total refer to: 1. 熏習 (xūn xí, perfuming, influence); 2. Function. The seven sections separately refer to: 1. Speech; 2. Self-view; 3. Life-continuum; 4. Production; 5. Retribution; 6. Conditioned appearance; 7. Characteristics. The previous three chapters have already established the existence of the base consciousness. This chapter will further explain the differences in the categories of the base consciousness.
Treatise: What are the differences in this ālayavijñāna (storehouse consciousness, base consciousness)?
Explanation: This is asking about the base consciousness, whether there are differences in its nature or differences in its function?
Treatise: If speaking briefly, there are three or four kinds of differences.
Explanation: Now, let's explain the differences in terms of function. There is only one base consciousness, and its nature is not different. In terms of function, there are three, four, or seven kinds of differences.
Treatise: The three kinds of differences are caused by the differences in the three kinds of 熏習 (xūn xí, perfuming, influence), namely the differences in speech 熏習 (xūn xí, perfuming, influence), self-view 熏習 (xūn xí, perfuming, influence), and life-continuum 熏習 (xūn xí, perfuming, influence).
Explanation: The reason why the treatise itself does not explain these three kinds of 熏習 (xūn xí, perfuming, influence) is that the subsequent explanation will clarify their superior aspects. First, one should distinguish the meaning of these three kinds of 熏習 (xūn xí, perfuming, influence) oneself, so there is no explanation now. The difference due to speech 熏習 (xūn xí, perfuming, influence) means that there is only one base consciousness, and due to the difference in 熏習 (xūn xí, perfuming, influence), there are three kinds. Speech has name as its essence. There are two kinds of names, namely spoken names and thought names. These two kinds of names have sound as their basis. Regarding the sense organ (eye organ) that can see form, there is the saying of sound, that is, the eye organ is often accustomed to speech, and from this arises attachment, 熏習 (xūn xí, perfuming, influence) the base consciousness. This 熏習 (xūn xí, perfuming, influence) is the cause of the arising of the eye organ. If the retribution is the eye organ, it should arise. From this base consciousness arises the love of speech.
熏習生。是故立言說熏習為眼根因。如眼根于耳等根一切言說熏習生應作如此知。是本識第一差別。
我見章第二
論曰。由我見熏習差別。
釋曰。有染污識。由我見等依止故。于本識起我我所等熏習。由此熏習故起分別。謂自為我異我為他。是名本識第二差別。
有分章第三
論曰。由有分熏習差別。
釋曰。由隨善惡不動業。於六道中所受六根有差別。是故本識有三有六道差別是名本識第三差別。
引生章第四
論曰。四種者。謂引生。果報。緣相。相貌差別。引生差別者。是熏習新生。若無此緣行生識。緣取生有。是義不成。
釋曰。引生種類差別此有何相。是熏習新生。若無引生本識差別。行生滅所熏習識。由取所攝故。對生有起此有不得成。從此有生起故說此為有法。取及善惡等是宿世所數習果。
果報章第五
論曰。果報差別者。依行於六道中此法成熟。若無此後時受生。所有諸法生起。此義不成。
釋曰。行有為引因。於六道中成熟是本識說名為引。若無此更生為法眼等諸根。色等諸塵更生不得成。此法即果報果。
緣相章第六
論曰。緣相差別者。於此心中有相能起我執。若無此于余心中執我相境。此義
【現代漢語翻譯】 現代漢語譯本 熏習生。因此，立言說熏習作為眼根（cakṣurindriya，視覺器官）的原因。如同眼根對於耳等根（śrotrendriya，聽覺器官等）一樣，一切言說熏習的產生都應如此理解。這是本識（mūla-vijñāna，根本識）的第一種差別。
我見章第二
論曰：由我見（ātma-dṛṣṭi，我見）熏習的差別。
釋曰：有染污識（kliṣṭa-vijñāna，染污識）。由於我見等（ātma-dṛṣṭi，我見等）的依止，在本識中產生我（ātman，自我）和我所（ātmanīya，屬於自我的事物）等的熏習。由於這種熏習，產生分別（vikalpa，分別），認為自己為我，異於我的為他。這稱為本識的第二種差別。
有分章第三
論曰：由有分（bhavaṅga，有分）熏習的差別。
釋曰：由於隨順善惡（kuśala-akuśala，善與不善）的不動業（aniñjya-karma，不動業），在六道（ṣaḍ-gati，六道）中所受的六根（ṣaḍ-indriya，六根）有差別。因此，本識有三有（trayo bhava，三有）和六道的差別，這稱為本識的第三種差別。
引生章第四
論曰：四種差別是指引生（ākṣepa，引生）、果報（vipāka，果報）、緣相（ālambana-ākāra，緣相）和相貌（nimitta-ākāra，相貌）的差別。引生差別是指熏習的新生。如果沒有這種緣，行（saṃskāra，行）產生識（vijñāna，識），緣（pratyaya，緣）取（upādāna，取）產生有（bhava，有），這個道理就不能成立。
釋曰：引生種類的差別有什麼相？就是熏習的新生。如果沒有引生本識的差別，行生滅所熏習的識，由於取所攝持，對於生有（bhava，有）的生起就不能成立。從此有生起，所以說此為有法（bhava-dharma，有法）。取以及善惡等是宿世（pūrva-janman，前世）所串習的果。
果報章第五
論曰：果報差別是指，依行（saṃskāra，行）在六道（ṣaḍ-gati，六道）中，此法成熟。如果沒有此，后時（paścāt-kāla，后時）受生，所有諸法生起，這個道理就不能成立。
釋曰：行有為引因，在六道中成熟，本識被說為引。如果沒有此更生為法眼（dharma-cakṣu，法眼）等諸根，色（rūpa，色）等諸塵（viṣaya，境）更生就不能成立。此法即果報果。
緣相章第六
論曰：緣相差別是指，在此心中有相能生起我執（ātma-graha，我執）。如果沒有此，在其他心中執我相境，這個道理...
【English Translation】 English version Through habitual practice arises. Therefore, it is established that verbal habitual practice is the cause of the eye-faculty (cakṣurindriya). Just as the eye-faculty is in relation to the ear-faculty (śrotrendriya) and other faculties, the arising of all verbal habitual practices should be understood in this way. This is the first differentiation of the fundamental consciousness (mūla-vijñāna).
Chapter Two: The View of Self
Treatise: Due to the differentiation of habitual practice of the view of self (ātma-dṛṣṭi).
Explanation: There is defiled consciousness (kliṣṭa-vijñāna). Because of reliance on the view of self (ātma-dṛṣṭi) and so on, habitual practices of 'self' (ātman) and 'what belongs to self' (ātmanīya) arise in the fundamental consciousness. Because of this habitual practice, discriminations (vikalpa) arise, considering oneself as 'self' and what is different from self as 'other'. This is called the second differentiation of the fundamental consciousness.
Chapter Three: The Life-Continuum
Treatise: Due to the differentiation of habitual practice of the life-continuum (bhavaṅga).
Explanation: Due to unwavering karma (aniñjya-karma) that accords with good and bad (kuśala-akuśala), there are differentiations in the six faculties (ṣaḍ-indriya) received in the six realms (ṣaḍ-gati). Therefore, the fundamental consciousness has the differentiations of the three existences (trayo bhava) and the six realms. This is called the third differentiation of the fundamental consciousness.
Chapter Four: Drawing Forth
Treatise: The four types are the differentiations of drawing forth (ākṣepa), fruition (vipāka), object-appearance (ālambana-ākāra), and sign-appearance (nimitta-ākāra). The differentiation of drawing forth is the new arising from habitual practice. If there is no such condition, the formations (saṃskāra) produce consciousness (vijñāna), and the condition (pratyaya) of grasping (upādāna) produces existence (bhava), this principle cannot be established.
Explanation: What is the characteristic of the differentiation of the type of drawing forth? It is the new arising from habitual practice. If there is no differentiation of the fundamental consciousness of drawing forth, the consciousness habitually practiced by the arising and ceasing of formations, because it is encompassed by grasping, the arising of existence (bhava) cannot be established. Because arising comes from this existence, it is said that this is a 'thing of existence' (bhava-dharma). Grasping, as well as good and bad, are the fruits of habitual practice from past lives (pūrva-janman).
Chapter Five: Fruition
Treatise: The differentiation of fruition is that, relying on formations (saṃskāra), this dharma matures in the six realms (ṣaḍ-gati). If there is no this, the subsequent time (paścāt-kāla) of rebirth, the arising of all dharmas, this principle cannot be established.
Explanation: Formations have the cause of drawing forth, maturing in the six realms, the fundamental consciousness is said to be drawing forth. If there is no further arising as faculties such as the Dharma-eye (dharma-cakṣu), the further arising of objects such as forms (rūpa) cannot be established. This dharma is the fruit of fruition.
Chapter Six: Object-Appearance
Treatise: The differentiation of object-appearance is that, in this mind, there is an appearance that can give rise to the clinging to self (ātma-graha). If there is no this, clinging to the object-appearance of self in other minds, this principle...
不成。
釋曰。此本識為第二識我執。第六識我見作緣相。是本識若無緣相差別。以身見為因。我執所緣境不得成。是名相似果。
相貌章第七
論曰。相貌差別者。此識有共相。有不共相。無受生種子相。有受生種子相。
釋曰。相貌差別品類有多種。若略說有四種。
論曰。共相者。是器世界種子。不共相者。是各別內入種子。複次共相者。是無受生種子。不共相者。是有受生種子。
釋曰。本識與一切眾生同功能。是眾生所共用器世界生因。複次共相是無受生種子者。此本識是無覺受法。謂外四大五塵等生因。若無如此相貌本識。是器世界眾生同用因則不成。不共相是各別內入種子者。各別是約自他立。境界不同種類不同取相不同。故言各別。又約自為內約他為外。是內根塵等生因為不共相。是有受生種子者。此本識是有覺受法生因。若無第二相貌。眾生世界不得成。若由別因得成。如木石等無覺無受。此二種子何種子為聖道所破。
論曰。若對治起時。不共所對治滅。
釋曰。此不共種子。若道起時。與道相違。必為道所破何以故。無一人得道餘人得解脫。于共種子道有何功用。
論曰。于共種子識。他分別所持正見清凈。
釋曰。道于共種
【現代漢語翻譯】 現代漢語譯本： 不成。
解釋說：這個本識是第二識，即我執。第六識的我見作為緣相。如果本識沒有緣相的差別，以身見為因，我執所緣的境界就不能成立。這叫做相似果。
相貌章第七
論說：相貌的差別在於，這個識有共相，有不共相，有無受生種子相，有受生種子相。
解釋說：相貌的差別品類有很多種。如果簡略地說，有四種。
論說：共相，是器世界（Utensil world）的種子。不共相，是各別內入（Separate internal entry）的種子。進一步說，共相，是無受生（Non-receiving birth）的種子。不共相，是有受生（Receiving birth）的種子。
解釋說：本識與一切眾生有相同的功能，是眾生所共用的器世界產生的根源。進一步說，共相是無受生種子，這個本識是沒有覺受的法，指外在的四大（Four Great Elements）、五塵（Five Dusts）等產生的根源。如果沒有這樣的相貌，本識作為器世界眾生共同使用的根源就不能成立。不共相是各別內入的種子，各別是根據自他和他的關係而建立的。境界不同，種類不同，取相不同，所以說是各別。又根據自身為內，根據他者為外，是內根塵等產生的根源，所以是不共相。是有受生種子，這個本識是有覺受的法產生的根源。如果沒有第二種相貌，眾生的世界就不能成立。如果由其他的因緣得以成立，就像木頭石頭等沒有覺受。這兩種種子，哪一種會被聖道所破除？
論說：如果對治（Antidote）生起的時候，不共的種子會被對治所滅除。
解釋說：這個不共的種子，如果道生起的時候，與道相違背，必定會被道所破除。為什麼呢？因為沒有一個人得道而其他人也同時得到解脫的情況。對於共有的種子，道有什麼功用呢？
論說：對於共有的種子識，他人的分別所持的正見是清凈的。
解釋說：道對於共有的種子
【English Translation】 English version: Incomplete.
Explanation: This basic consciousness (ālaya-vijñāna) is the second consciousness, the attachment to self (ātma-graha). The sixth consciousness's view of self (ātma-dṛṣṭi) acts as a condition (pratyaya). If this basic consciousness lacks the differentiation of conditions, and takes the view of body (satkāya-dṛṣṭi) as the cause, the object of attachment to self cannot be established. This is called a similar result (sadṛśa-phala).
Chapter 7: Characteristics
Treatise: The difference in characteristics is that this consciousness has common characteristics (sādhāraṇa-lakṣaṇa), uncommon characteristics (asādhāraṇa-lakṣaṇa), seeds of non-reception of birth (anupabhukta-bīja-lakṣaṇa), and seeds of reception of birth (upabhukta-bīja-lakṣaṇa).
Explanation: There are many kinds of differences in characteristics. Briefly speaking, there are four kinds.
Treatise: Common characteristics are the seeds of the vessel world (bhājana-loka). Uncommon characteristics are the seeds of separate internal entry (pṛthag-antarniveśa). Furthermore, common characteristics are the seeds of non-reception of birth. Uncommon characteristics are the seeds of reception of birth.
Explanation: The basic consciousness has the same function as all sentient beings. It is the common cause of the vessel world used by sentient beings. Furthermore, common characteristics are the seeds of non-reception of birth. This basic consciousness is a dharma without sensation, referring to the causes of the external four great elements (catvāri mahābhūtāni), five dusts (pañca viṣayāḥ), etc. If there were no such characteristics, the basic consciousness as the common cause used by sentient beings in the vessel world could not be established. Uncommon characteristics are the seeds of separate internal entry. 'Separate' is established in relation to self and other. The realms are different, the kinds are different, and the ways of taking characteristics are different, so it is said to be separate. Also, in relation to oneself, it is internal; in relation to others, it is external. It is the cause of the internal roots and dusts, etc., so it is an uncommon characteristic. 'Having seeds of reception of birth' means that this basic consciousness is the cause of the arising of dharmas with sensation. If there were no second kind of characteristic, the world of sentient beings could not be established. If it could be established by other causes, like wood and stone which have no sensation, which of these two kinds of seeds would be destroyed by the holy path (ārya-mārga)?
Treatise: If the antidote (pratipakṣa) arises, the uncommon seeds will be destroyed by the antidote.
Explanation: If this uncommon seed arises when the path arises, it will inevitably be destroyed by the path because it contradicts the path. Why? Because there is no situation where one person attains the path and others are also liberated. What function does the path have for the common seeds?
Treatise: For the common seed consciousness, the correct view held by others' discrimination is pure.
Explanation: The path for the common seed
子無功用。亦有功用。如於不共種子功用。此中則無故言無功用。得道以後所見清凈。與前見有異故言亦有功用。云何道于共種子不同功用。由他分別所持故。若爾道于共種子有何功用。但除分別。于境界中起無分別故。法眼于境界清凈。但緣無性故。若約慈悲般若更起分別。此分別由依止真如故。則所分別成清凈土。唯一境界。云何眾生所見不同。
論曰。譬如修觀行人。於一類物種種愿樂。種種觀察隨心成立。
釋曰。由觀行人變化心。於一類物眾生見不同。如此境界他分別所持故。觀行人于中得清凈見。
論曰。此中偈說。
難滅及難解 說名為共結 觀行人心異 由相大成外 清凈人未滅 此中見清凈 成就凈佛土 由佛見清凈
釋曰。結有二種。一相結。二粗重結。相結難解。粗重結難滅。心分別諸塵名相結。由此分別起欲瞋等惑。說名粗重結。若得無分別智即解相結。相結不起粗重結即隨滅。又釋難滅約無間道。無間道難得故。難解約解脫道。由無間道難得故。解脫道難得。于共境界中起結故名共結。若約自相續則不名為共。云何此惑難滅難解。
論曰。觀行人心異。由相大成外。
釋曰。離識無別外境。是故觀行人但觀內法。是無不觀外法故
【現代漢語翻譯】 現代漢語譯本 『子』（指道，即修行之路）並非沒有作用，它既有作用，也有無作用的時候。例如，對於不共種子（指獨特的、個別的因緣）來說，道沒有作用。因此，在這種情況下說『無功用』。但是，得道之後所見的清凈境界，與之前的見解有所不同，所以說『亦有功用』。 道在共種子（指共同的、普遍的因緣）上的作用，與在不共種子上的作用有何不同呢？這是由於其他分別念（指眾生的各種妄想分別）所執持的緣故。如果這樣，道在共種子上的作用是什麼呢？僅僅是去除分別念，使人在境界中生起無分別的智慧。法眼（指佛的智慧之眼）所見的境界是清凈的，因為它只緣于無自性（指一切事物沒有獨立的、永恒的自性）。如果通過慈悲和般若（指智慧）進一步生起分別，這種分別由於依止於真如（指事物的真實本性），那麼所分別的境界就成為清凈的佛土，成為唯一的境界。為什麼眾生所見到的境界各不相同呢？ 論曰：譬如修觀行人，對於同一類事物，有種種願望和喜好，通過種種觀察，隨心意而成立不同的境界。 釋曰：由於修觀行人的變化心，對於同一類事物，眾生的見解各不相同。這是因為這種境界被其他分別念所執持的緣故。修觀行人從中可以獲得清凈的見解。 論曰：這裡用偈頌來說明： 難滅及難解，說名為共結；觀行人心異，由相大成外；清凈人未滅，此中見清凈；成就凈佛土，由佛見清凈。 釋曰：結有兩種：一是相結（指對事物表相的執著），二是粗重結（指由煩惱產生的業力）。相結難以解開，粗重結難以滅除。心對諸塵（指外界事物）分別名相，就叫做相結。由此分別產生貪慾、嗔恨等煩惱，就叫做粗重結。如果獲得無分別智，就能解開相結。相結不起，粗重結也隨之滅除。另一種解釋是，『難滅』是指無間道（指修行過程中斷除煩惱的階段），因為無間道難以獲得。『難解』是指解脫道（指最終獲得解脫的階段），因為無間道難以獲得，所以解脫道也難以獲得。在共同的境界中產生煩惱，所以叫做共結。如果就自身的相續而言，則不稱為共結。為什麼這些煩惱難以滅除和解開呢？ 論曰：觀行人心異，由相大成外。 釋曰：離開識（指認識的主體）就沒有獨立的外境。因此，修觀行人只需觀察內法（指內在的修行），這樣就沒有什麼不能觀察到的外法。
【English Translation】 English version 'Zi' (referring to the path, i.e., the path of practice) is not without function. It has both function and non-function. For example, in relation to uncommon seeds (referring to unique and individual causes and conditions), the path has no function. Therefore, in this case, it is said to be 'without function.' However, the pure perception seen after attaining the path is different from the previous perception, so it is said to 'also have function.' How does the path's function on common seeds (referring to common and universal causes and conditions) differ from its function on uncommon seeds? It is because it is held by other discriminations (referring to the various delusions and discriminations of sentient beings). If so, what is the path's function on common seeds? It is merely to remove discriminations, causing people to generate non-discriminating wisdom in the realm of experience. The Dharma Eye (referring to the Buddha's eye of wisdom) sees the realm as pure because it only cognizes non-self-nature (referring to the fact that all things have no independent, eternal self-nature). If further discriminations arise through compassion and prajna (referring to wisdom), these discriminations, because they rely on Suchness (referring to the true nature of things), then the discriminated realm becomes a pure Buddha-land, becoming a single realm. Why do sentient beings see different realms? Treatise says: For example, a practitioner of contemplation, towards the same kind of things, has various wishes and preferences, and through various observations, establishes different realms according to their mind. Explanation says: Due to the transformative mind of the practitioner of contemplation, sentient beings have different views towards the same kind of things. This is because this realm is held by other discriminations. The practitioner of contemplation can obtain a pure view from within it. Treatise says: Here, a verse explains: Difficult to extinguish and difficult to untie, are called common bonds; the minds of contemplative practitioners differ, due to the greatness of form becoming external; pure people have not extinguished, they see purity within this; accomplishing a pure Buddha-land, due to the purity of the Buddha's vision. Explanation says: There are two kinds of bonds: one is the form bond (referring to attachment to the appearance of things), and the other is the coarse and heavy bond (referring to karmic force generated by afflictions). The form bond is difficult to untie, and the coarse and heavy bond is difficult to extinguish. The mind discriminating the names and forms of the various dusts (referring to external things) is called the form bond. From this discrimination arise afflictions such as greed, hatred, etc., which are called coarse and heavy bonds. If one obtains non-discriminating wisdom, one can untie the form bond. When the form bond does not arise, the coarse and heavy bond will also be extinguished accordingly. Another explanation is that 'difficult to extinguish' refers to the uninterrupted path (referring to the stage of practice where afflictions are cut off), because the uninterrupted path is difficult to obtain. 'Difficult to untie' refers to the path of liberation (referring to the stage of final liberation), because the uninterrupted path is difficult to obtain, so the path of liberation is also difficult to obtain. Arising afflictions in a common realm is called a common bond. If it is in terms of one's own continuum, then it is not called a common bond. Why are these afflictions difficult to extinguish and untie? Treatise says: The minds of contemplative practitioners differ, due to the greatness of form becoming external. Explanation says: Apart from consciousness (referring to the subject of cognition), there is no independent external realm. Therefore, the practitioner of contemplation only needs to observe the inner Dharma (referring to inner practice), so there is nothing that cannot be observed in the external Dharma.
言心異分別相。通十方世界故言相大。觀心與內種子正相違。與外不相關故言成外。由此三義故外結難解難滅。若此結有三義難滅難解。觀行修道於此結有何功能。
論曰。清凈人未滅。此中見清凈。
釋曰。對治道生不共種子滅時。是觀行人或分分清凈。或具分清凈。雖復未滅外相。于中法眼慧眼清凈無執。
論曰。成就凈佛土。
釋曰。若有智慧慈悲。起分別為利他。成就凈佛土是其能。此凈佛土何因緣得成。
論曰。由佛見清凈。
釋曰。初地是菩薩見。位初地中清凈是見道清凈。見道清凈是名佛見清凈。由此清凈能得佛土清凈。何況修位及究竟位。又真如觀是名佛見。何以故。若至究竟位。所得真如觀不異於此。故名佛見。又由依佛正教修能得此見。故名佛見。又菩薩亦得名佛。以定應得佛故。因受果名故稱佛見。又菩薩對治道生不共種子滅。則具三清凈。一法眼清凈。二佛土清凈。三見佛清凈。謂見三身。菩薩緣佛起見。故名佛見。
論曰。復有別偈。
釋曰。此偈欲何所顯為顯二義。一菩薩于內修觀不依外。二由此觀唯有識無有外塵。是二義互相顯。
論曰。種種愿及見觀行人能成。
釋曰。觀行人或為成自自在。或欲引他令受正教故愿
【現代漢語翻譯】 現代漢語譯本 『言心異分別相』（指心所產生的各種不同的分別念），因為其能通達十方世界，所以說『相大』（指心的相用廣大）。『觀心與內種子正相違』（指觀心與內在的阿賴耶識種子是相反的），『與外不相關故言成外』（指觀心與外在的境界沒有關係，所以說成就了外道）。因為這三種原因，所以外道的結縛難以解開，難以滅除。如果這種結縛有這三種難以滅除、難以解開的特性，那麼觀行修道對於這種結縛有什麼作用呢？
論曰：『清凈人未滅，此中見清凈。』
釋曰：當對治道生起，不共種子滅除的時候，觀行的人或者得到部分清凈，或者得到完全清凈。即使還沒有滅除外在的相，也能在此之中得到法眼和慧眼的清凈，沒有執著。
論曰：『成就凈佛土。』
釋曰：如果具有智慧和慈悲，發起分別心來利益他人，就能成就清凈的佛土。那麼，這種清凈的佛土是由於什麼因緣而成就的呢？
論曰：『由佛見清凈。』
釋曰：初地菩薩的見地，在初地中的清凈是見道的清凈。見道的清凈就叫做佛見清凈。由於這種清凈，能夠得到佛土的清凈。更何況是修位和究竟位呢？另外，真如觀就叫做佛見。為什麼呢？如果到了究竟位，所得到的真如觀與此處的佛見沒有差別。所以叫做佛見。另外，由於依靠佛的正教修行，能夠得到這種見地，所以叫做佛見。另外，菩薩也可以稱為佛，因為必定能夠成佛。因為以因來承受果報的名稱，所以稱為佛見。另外，菩薩對治道生起，不共種子滅除，就具備了三種清凈：一、法眼清凈；二、佛土清凈；三、見佛清凈，也就是見到佛的三身。菩薩緣于佛而生起見地，所以叫做佛見。
論曰：『復有別偈。』
釋曰：這首偈想要顯示什麼呢？想要顯示兩種含義：一、菩薩在內在修觀，不依賴外在；二、由於這種觀，只有識而沒有外在的塵境。這兩種含義互相顯發。
論曰：『種種愿及見，觀行人能成。』
釋曰：觀行的人或者爲了成就自己的自在，或者想要引導他人接受正教，所以發願。
【English Translation】 English version 『Words and mind differ in their distinguishing characteristics』 (referring to the various distinguishing thoughts arising from the mind), because they can penetrate the ten directions of the world, it is said that 『characteristics are great』 (referring to the vastness of the mind's characteristics and functions). 『Observing the mind is directly contrary to the inner seeds』 (referring to the observation of the mind being contrary to the inner seeds of Alaya consciousness), 『being unrelated to the external, it is said to become external』 (referring to the observation of the mind being unrelated to external realms, thus achieving the state of externalists). Because of these three reasons, the bonds of externalists are difficult to untie and difficult to eliminate. If these bonds have these three characteristics of being difficult to eliminate and difficult to untie, then what function does contemplative practice have on these bonds?
Treatise says: 『The pure person is not yet extinguished; within this, seeing is pure.』
Explanation: When the antidote path arises and the uncommon seeds are extinguished, the practitioner of contemplation either attains partial purity or complete purity. Even if the external appearances have not yet been extinguished, within this, they can attain the purity of the Dharma Eye and Wisdom Eye, without attachment.
Treatise says: 『Accomplishing a pure Buddha-land.』
Explanation: If one possesses wisdom and compassion, and generates discriminating thoughts to benefit others, they can accomplish a pure Buddha-land. Then, by what causes and conditions is this pure Buddha-land accomplished?
Treatise says: 『Through the purity of Buddha-seeing.』
Explanation: The seeing of a Bodhisattva on the first ground (初地), the purity in the first ground is the purity of the path of seeing (見道). The purity of the path of seeing is called the purity of Buddha-seeing. Because of this purity, one can attain the purity of the Buddha-land. How much more so in the stages of cultivation and the ultimate stage? Furthermore, the contemplation of Suchness (真如) is called Buddha-seeing. Why? If one reaches the ultimate stage, the contemplation of Suchness attained is no different from the Buddha-seeing here. Therefore, it is called Buddha-seeing. Furthermore, because one relies on the correct teachings of the Buddha to cultivate and attain this seeing, it is called Buddha-seeing. Furthermore, a Bodhisattva can also be called a Buddha, because they are certain to attain Buddhahood. Because the name of the result is received from the cause, it is called Buddha-seeing. Furthermore, when the Bodhisattva's antidote path arises and the uncommon seeds are extinguished, they possess three purities: first, the purity of the Dharma Eye; second, the purity of the Buddha-land; third, the purity of seeing the Buddha, which is seeing the three bodies (三身) of the Buddha. The Bodhisattva generates seeing based on the Buddha, so it is called Buddha-seeing.
Treatise says: 『There is another separate verse.』
Explanation: What does this verse intend to reveal? It intends to reveal two meanings: first, the Bodhisattva cultivates contemplation internally, without relying on the external; second, because of this contemplation, there is only consciousness and no external dust. These two meanings reveal each other.
Treatise says: 『Various vows and seeing, the practitioner of contemplation can accomplish.』
Explanation: The practitioner of contemplation either makes vows to accomplish their own freedom, or desires to guide others to receive the correct teachings.
。種種變異愿皆得成。若愿已成自見他見。如所愿亦皆得成。此愿為有別境為是一境。
論曰。於一類物中。
釋曰。若多觀行人別愿。同能變異一境。此變異得成。何故得成。
論曰。隨彼意成故。
釋曰。實無外境唯有識故。是故各隨彼意變異得成。若實有外境。觀行人愿則不成。因不成故。自他所見變異亦不得成。
論曰。種種見成故所取唯有識。
釋曰。由觀行人識為增上緣故。餘人識變異。如觀行人愿顯現故。知定無外塵唯有本識。前已明覺受因定是不共種子。不覺受因定是共種子。今當更說共不共因同生一果。
論曰。是不共本識差別。有覺受生種子。若無此眾生世界生緣不成。是共阿梨耶識無受生種子。若無此器世界生緣不成。
釋曰。共不共二因生內五根及內五塵。為自六識作依止故。為不共因感。為他六識境界故。為共因感。若不雙為二因所感。則無色陰及互相見。
論曰。複次粗重相識。細輕相識。
釋曰。此文顯本識是善惡二業相似果。亦是善惡二業生因。
論曰。粗重相識者。謂大小二惑種子。
釋曰。于理及事心無功能故稱粗重。一切未來惑及業皆從此識生故稱種子。
論曰。細輕相識者謂一切有流善
【現代漢語翻譯】 現代漢語譯本：種種變異的願望都能實現。如果願望已經實現，無論是自己看到還是他人看到，都如所愿的那樣實現。這個願望是針對不同的境界，還是針對同一個境界？
論曰：在同一類事物中。
釋曰：如果多個觀行者有不同的願望，但都能改變同一個境界，這種變異能夠實現。為什麼能夠實現？
論曰：因為隨順他們的意願而成就。
釋曰：實際上沒有外在的境界，只有識。因此，各自隨順自己的意願，變異就能實現。如果確實有外在的境界，觀行者的願望就不能實現。因為原因不成立，自己和他人所見的變異也不能實現。
論曰：種種所見成就，所以所取之境唯有識。
釋曰：由於觀行者的識作為增上緣的緣故，其他人的識也發生變異，如同觀行者的願望顯現一樣。由此可知，必定沒有外在的塵境，只有根本識。前面已經說明，覺受的因必定是不共的種子，不覺受的因必定是共的種子。現在將進一步說明共與不共的因共同產生一個果。
論曰：不共的根本識的差別，有覺受產生的種子。如果沒有這個，眾生世界的產生因緣就不能成立。是共同的阿梨耶識，沒有覺受產生的種子。如果沒有這個，器世界的產生因緣就不能成立。
釋曰：共與不共兩種因產生內在的五根和內在的五塵，作為自身六識的依止。為不共的因所感，為他人六識的境界。為共同的因所感。如果不是同時被兩種因所感，就沒有色陰以及互相看見。
論曰：再次，粗重之相的識，細輕之相的識。
釋曰：這段文字顯示根本識是善惡二業相似的果報，也是善惡二業產生的因。
論曰：粗重之相的識，指的是大小兩種迷惑的種子。
釋曰：對於理和事，心沒有功能，所以稱為粗重。一切未來的迷惑和業都從此識產生，所以稱為種子。
論曰：細輕之相的識，指的是一切有漏善。
【English Translation】 English version: All kinds of transformative wishes can be fulfilled. If a wish has already been fulfilled, whether seen by oneself or by others, it will be fulfilled as desired. Is this wish directed towards different realms or towards the same realm?
Treatise says: Within the same category of things.
Explanation says: If multiple practitioners have different wishes, but all can transform the same realm, this transformation can be achieved. Why can it be achieved?
Treatise says: Because it is accomplished according to their intentions.
Explanation says: In reality, there is no external realm, only consciousness (識, shì). Therefore, each person's transformation can be achieved according to their own intentions. If there truly were an external realm, the practitioners' wishes could not be fulfilled. Because the cause is not established, the transformations seen by oneself and others could not be achieved either.
Treatise says: Because various perceptions are accomplished, what is perceived is only consciousness.
Explanation says: Because the consciousness of the practitioners acts as a dominant condition, the consciousness of others also transforms, just as the practitioners' wishes manifest. From this, it is known that there are definitely no external dust realms, only the fundamental consciousness. It has already been explained that the cause of sensation is definitely a non-shared seed, and the cause of non-sensation is definitely a shared seed. Now, we will further explain how shared and non-shared causes together produce one result.
Treatise says: The difference in the non-shared fundamental consciousness has seeds that produce sensation. Without this, the conditions for the arising of the sentient beings' world cannot be established. The shared Ālaya consciousness (阿梨耶識, Ālàyéshì) does not have seeds that produce sensation. Without this, the conditions for the arising of the physical world cannot be established.
Explanation says: Shared and non-shared causes produce the internal five roots and the internal five sense objects, serving as the basis for one's own six consciousnesses. It is felt by the non-shared cause, and it is the realm of others' six consciousnesses. It is felt by the shared cause. If it is not felt by both causes simultaneously, there would be no form aggregate and no mutual seeing.
Treatise says: Furthermore, consciousness with coarse and heavy characteristics, and consciousness with subtle and light characteristics.
Explanation says: This passage shows that the fundamental consciousness is the similar result of good and evil karma, and it is also the cause of the arising of good and evil karma.
Treatise says: Consciousness with coarse and heavy characteristics refers to the seeds of the two kinds of delusion, large and small.
Explanation says: Because the mind has no function with respect to principle and phenomena, it is called coarse and heavy. All future delusions and karma arise from this consciousness, so it is called a seed.
Treatise says: Consciousness with subtle and light characteristics refers to all defiled good.
法種子。
釋曰。于理及事心有功能故稱細輕。一切未來信等五根善。皆從此識生故稱種子。
論曰。若無此由前業果有勝能。無勝能依止差別不得成。
釋曰。若無此識。分習果及果報果皆不得成。習果是相似果。果報果是六道本識。于本識中更有粗重相及細輕相。習果亦名相似果。勝能是相似果依止。是果報果善道中有人天異。惡道中有地獄畜生等異故。言依止差別。善道依止有勝能。惡道依止無勝能。若本識無此二相因果義皆不得成。
論曰。複次有受不受相二種本識。
釋曰。欲顯本識中功能有盡不盡。
論曰。有受相者。果報已熟善惡種子識。
釋曰。此本識昔有善惡種子果報若皆熟用種子盡。但有本識在說。此本識為有受相。
論曰。不受相者。名言熏習種子。
釋曰。此本識在生死中受用無盡。同業種子。由是有相續不斷因故。名不受相。不受相其體云何。謂名言熏習種子。先以音聲目一切法為言。后不發言直以心緣先音聲為名。此名以分別為性。若以此名分別內法。或增或減。壞正理立非理名肉煩惱。若以此名分別外塵。起欲瞋等名皮煩惱。若以此名分別一切世出世法差別。離前二分別名心煩惱。是故一切煩惱皆以分別為體。障無分別境及
【現代漢語翻譯】 現代漢語譯本 法種子。
釋曰。于理及事心有功能故稱細輕。一切未來信等五根善。皆從此識生故稱種子。
論曰。若無此由前業果有勝能。無勝能依止差別不得成。
釋曰。若無此識。分習果及果報果皆不得成。習果是相似果。果報果是六道本識。于本識中更有粗重相及細輕相。習果亦名相似果。勝能是相似果依止。是果報果善道中有人天異。惡道中有地獄畜生等異故。言依止差別。善道依止有勝能。惡道依止無勝能。若本識無此二相因果義皆不得成。
論曰。複次有受不受相二種本識。
釋曰。欲顯本識中功能有盡不盡。
論曰。有受相者。果報已熟善惡種子識。
釋曰。此本識昔有善惡種子果報若皆熟用種子盡。但有本識在說。此本識為有受相。
論曰。不受相者。名言熏習種子。
釋曰。此本識在生死中受用無盡。同業種子。由是有相續不斷因故。名不受相。不受相其體云何。謂名言熏習種子。先以音聲目一切法為言。后不發言直以心緣先音聲為名。此名以分別為性。若以此名分別內法。或增或減。壞正理立非理名肉煩惱。若以此名分別外塵。起欲瞋等名皮煩惱。若以此名分別一切世出世法差別。離前二分別名心煩惱。是故一切煩惱皆以分別為體。障無分別境及
【English Translation】 English version Seeds of Dharma (Fa Zhongzi).
Explanation: Because the mind has functions in principle and in practice, it is called subtle and light. All future good roots, such as the five roots of faith, arise from this consciousness, hence it is called a seed.
Treatise: If there were no such thing, the excellent power resulting from previous karma would not exist. Without excellent power, the differences in reliance could not be established.
Explanation: If there were no such consciousness, neither the habitual result (xi guo) nor the retributive result (guo bao guo) could be established. The habitual result is a similar result. The retributive result is the fundamental consciousness of the six realms. Within this fundamental consciousness, there are both coarse and heavy aspects and subtle and light aspects. The habitual result is also called a similar result. Excellent power is the reliance of the similar result. The retributive result differs in good realms, such as humans and gods, and in evil realms, such as hell beings and animals. Hence, it is said that there are differences in reliance. Reliance in good realms has excellent power, while reliance in evil realms has no excellent power. If the fundamental consciousness lacks these two aspects, the meaning of cause and effect cannot be established.
Treatise: Furthermore, there are two types of fundamental consciousness: receptive and non-receptive.
Explanation: This is to show that the functions within the fundamental consciousness are either exhaustible or inexhaustible.
Treatise: The receptive aspect refers to the consciousness of good and evil seeds where the retributive results have already matured.
Explanation: This fundamental consciousness formerly contained good and evil seeds. If the retributive results have all matured and the seeds are exhausted, only the fundamental consciousness remains. This fundamental consciousness is said to have a receptive aspect.
Treatise: The non-receptive aspect refers to the seeds of verbal habituation (ming yan xun xi zhongzi).
Explanation: This fundamental consciousness is inexhaustible in its reception and use within samsara (sheng si). It contains seeds of shared karma. Therefore, it is called non-receptive because it has a continuous cause. What is the nature of the non-receptive aspect? It refers to the seeds of verbal habituation. First, sounds are used to name all dharmas (fa) as words. Later, without speaking, the mind directly contemplates the previous sounds as names. These names are characterized by discrimination. If these names are used to discriminate internal dharmas, they may be increased or decreased, destroying correct principles and establishing incorrect names, which are called 'flesh afflictions' (rou fan nao). If these names are used to discriminate external dusts, giving rise to desire, anger, etc., they are called 'skin afflictions' (pi fan nao). If these names are used to discriminate all worldly and supramundane dharmas, separate from the previous two discriminations, they are called 'mind afflictions' (xin fan nao). Therefore, all afflictions are characterized by discrimination, obstructing the realm of non-discrimination and
無分別智。云何說此為不受相。
論曰。無量時戲論生起種子故。
釋曰。四種世間言說名戲論。謂見聞覺知。但以名言分別。有此四種不緣實義故名戲論。約前後際戲論不窮。故言無量時戲論。此戲論若生若起。由名言熏習生故說名言熏習。為戲論種子。若無此二分有何過失。
論曰。若無此識。有作不作善惡二業。由與果報故受用盡義不成。
釋曰。若無有受相本識。善惡二業數數有作及不作。由施與果報功能滅盡不更受報故名受用。此義不成。以失解脫義故。若無不受復有何失。
論曰。始生名言熏習生起亦不得成。
釋曰。若離先名言熏習。今時未來時未曾有。而有此名言熏習則不得成。何以故。等流果若無同類因則不得生。若得生阿羅漢緣覺。斷煩惱盡應更生煩惱。若不生應無根本煩惱。若無根本煩惱則無業。若無煩惱業則無有及差別。則集苦二諦自然滅盡。即入涅槃不勞修道。由此二義無。無解脫及自然解脫。故知定有受不受二相。
論曰。複次有譬喻相識。
釋曰。譬如幻事為象馬等亂心因。如此譬相本識是虛妄分別種子故。為一切顛倒亂心因。
論曰。如幻事鹿渴夢相翳闇等。譬第一識似如此事。
釋曰。此四事譬四倒。幻事譬我執
【現代漢語翻譯】 現代漢語譯本 無分別智（nirvikalpa-jñāna）。如何說這是不受相（anupalabdhi-lakṣaṇa）？
論曰：因為無量時間裡戲論（prapañca）生起的種子存在。
釋曰：四種世間的言說稱為戲論，即見、聞、覺、知。但這些都只是通過名言（nāma-vāc）來分別，因為這四種都不緣于真實的意義，所以稱為戲論。就前後相續而言，戲論是無窮無盡的，所以說『無量時戲論』。這些戲論，無論是生還是起，都是由於名言的熏習而產生的，所以說名言熏習是戲論的種子。如果沒有這兩種（受相和不受相），會有什麼過失？
論曰：如果沒有這個識（vijñāna），那麼作與不作善惡二業，以及由此產生的果報受用，就不能成立。
釋曰：如果沒有受相的本識（mūla-vijñāna），那麼善惡二業就會不斷地被造作或不被造作。由於施與果報的功能滅盡，不再受報，所以說『受用』。這個意義就不能成立，因為會失去解脫的意義。如果沒有不受相，又會有什麼過失？
論曰：最初生起的名言熏習也不能成立。
釋曰：如果離開了先前的名言熏習，那麼現在和未來就不會有這種名言熏習，這是不可能成立的。為什麼呢？因為等流果（nisyanda-phala）如果沒有同類的因，就不能產生。如果能夠產生，那麼阿羅漢（arhat）、緣覺（pratyekabuddha）斷盡煩惱后，應該會再次生起煩惱。如果不生起，就應該沒有根本煩惱。如果沒有根本煩惱，就沒有業（karma）。如果沒有煩惱和業，就沒有『有』（bhava）和差別。那麼集諦（samudaya-satya）和苦諦（duḥkha-satya）自然就會滅盡，直接進入涅槃（nirvāṇa），不需要修行。由於這兩種意義（無解脫和自然解脫）都不成立，所以可知必定有受相和不受相。
論曰：再次，有譬喻相識。
釋曰：譬如幻術變出的象、馬等是擾亂心識的原因。如此，譬喻相識的本識是虛妄分別（vikalpa）的種子，所以是一切顛倒亂心的原因。
論曰：如幻事、鹿渴、夢相、翳闇等，譬喻第一識（ālayavijñāna）類似這些事物。
釋曰：這四件事譬喻四倒（viparyāsa）。幻事譬喻我執（ātma-graha）。
【English Translation】 English version Nirvikalpa-jñāna (Non-discriminating wisdom). How is it said that this is anupalabdhi-lakṣaṇa (non-apprehension aspect)?
Treatise says: Because the seeds of prapañca (proliferation, conceptual elaboration) arise in limitless time.
Explanation: The four kinds of worldly speech are called prapañca, namely seeing, hearing, feeling, and knowing. But these are only distinguished through nāma-vāc (name and speech), because these four do not relate to real meaning, they are called prapañca. In terms of before and after, prapañca is endless, so it is said 'limitless time prapañca'. These prapañca, whether they arise or originate, are produced by the habituation of nāma-vāc, so it is said that the habituation of nāma-vāc is the seed of prapañca. If there are not these two (reception aspect and non-reception aspect), what fault would there be?
Treatise says: If there is not this vijñāna (consciousness), then the making or not making of good and evil karma, and the enjoyment of the resulting retribution, cannot be established.
Explanation: If there is not the mūla-vijñāna (root consciousness) of the reception aspect, then good and evil karma will be constantly made or not made. Because the function of giving retribution is exhausted, and no further retribution is received, it is called 'enjoyment'. This meaning cannot be established, because the meaning of liberation will be lost. If there is not the non-reception aspect, what fault would there be?
Treatise says: The initial arising of the habituation of nāma-vāc cannot be established either.
Explanation: If it is separated from the previous habituation of nāma-vāc, then there will not be this habituation of nāma-vāc now and in the future, which cannot be established. Why? Because the nisyanda-phala (result in accordance with the cause) cannot arise without a cause of the same kind. If it can arise, then arhats (worthy ones) and pratyekabuddhas (solitary realizers), after exhausting their afflictions, should arise afflictions again. If they do not arise, then there should be no fundamental afflictions. If there are no fundamental afflictions, then there is no karma. If there are no afflictions and karma, then there is no bhava (existence) and difference. Then samudaya-satya (the truth of the origin of suffering) and duḥkha-satya (the truth of suffering) will naturally be extinguished, and one will directly enter nirvāṇa (liberation) without the need for cultivation. Because these two meanings (no liberation and natural liberation) are not established, it can be known that there must be reception and non-reception aspects.
Treatise says: Furthermore, there is the consciousness of simile aspect.
Explanation: For example, the elephants, horses, etc. transformed by illusion are the cause of disturbing the mind. Thus, the mūla-vijñāna of the simile aspect is the seed of vikalpa (false discrimination), so it is the cause of all inverted and disturbed minds.
Treatise says: Like illusion, deer thirst, dream appearance, and dimness, etc., the ālayavijñāna (storehouse consciousness) is similar to these things.
Explanation: These four things are metaphors for the four viparyāsas (inversions). Illusion is a metaphor for ātma-graha (grasping at self).
。鹿渴譬我愛。夢相譬我慢。翳闇譬無明。此四譬同譬本識。本識即似此四事。幻事能生眾生邪執。鹿渴能生眾生貪愛。夢相能生眾生亂心。翳闇能障眾生明瞭見境。阿陀那識若未滅。能變異本識生六識。起四種上心顛倒。故言本識似如此事。
論曰。若無此虛妄分別種子故。此識不成顛倒因緣。
釋曰。若無本識一分與阿陀那識相應。則本識不成四顛倒因緣。何以故。如此本識。是虛妄分別種子因緣故。一切虛妄分別皆從此本識生。
論曰。復有具不具相。
釋曰。約此譬喻相識本識。更成二相。一具縛相。二不具縛相。
論曰。若具縛眾生有具相。
釋曰。謂未離欲欲界眾生。具三煩惱故名具相。
論曰。若得世間離欲。有損害相。
釋曰。若眾生離欲欲色界。肉心煩惱具足。皮煩惱有漸被損害義。此二約凡夫。
論曰。若有學聲聞及諸菩薩。有一分滅離相。
釋曰。肉煩惱一分盡。皮煩惱或被損或未被損。
論曰。若阿羅漢緣覺如來。有具分滅離相。何以故。阿羅漢獨覺單滅惑障。如來雙滅惑智二障。
釋曰。阿羅漢獨覺但滅離見修二道所破惑盡。故無解脫障。如來具滅離三煩惱盡。故如來本識永離一切解脫障及智障。此識或名無
【現代漢語翻譯】 現代漢語譯本： 『鹿渴』比喻我的愛執，『夢相』比喻我的我慢，『翳闇』比喻無明。這四者都可用來比喻本識。本識就像這四件事一樣。幻事能生起眾生的邪見執著，鹿渴能生起眾生的貪愛，夢相能生起眾生的亂心，翳闇能障礙眾生明瞭地見到境界。阿陀那識（Ādāna-vijñāna，執持識）如果未滅，就能變異本識，生起六識，產生四種上心顛倒。所以說本識就像這些事物。
論曰：如果沒有這虛妄分別的種子，這個識就不會成為顛倒的因緣。
釋曰：如果本識的一部分不與阿陀那識相應，那麼本識就不會成為四顛倒的因緣。為什麼呢？因為這個本識是虛妄分別的種子因緣，一切虛妄分別都從此本識產生。
論曰：又有具相和不具相。
釋曰：就這些比喻來認識本識，可以分成兩種相：一是具縛相，二是不具縛相。
論曰：如果具縛的眾生，就有具相。
釋曰：指未脫離慾望的欲界眾生，具足三種煩惱，所以稱為具相。
論曰：如果獲得世間的離欲，就有損害相。
釋曰：如果眾生脫離了欲界的慾望，肉心煩惱具足，皮煩惱有逐漸被損害的意義。這兩種情況是針對凡夫而言的。
論曰：如果有學聲聞（Śrāvaka，聲聞）以及諸菩薩，有一部分滅離相。
釋曰：肉煩惱一部分已經斷盡，皮煩惱或者被損害，或者未被損害。
論曰：如果阿羅漢（Arhat，阿羅漢）、緣覺（Pratyekabuddha，辟支佛）和如來（Tathāgata，如來），有具分滅離相。為什麼呢？阿羅漢和獨覺只是單獨地滅除惑障，如來則是同時滅除惑障和智障。
釋曰：阿羅漢和獨覺只是滅除了見道和修道所破的惑，所以沒有解脫障。如來完全滅除了三種煩惱，所以如來的本識永遠脫離了一切解脫障和智障。這個識有時也稱為無垢識。
【English Translation】 English version: 'Deer thirst' is a metaphor for my attachment. 'Dream images' are a metaphor for my pride. 'Obscurity' is a metaphor for ignorance. These four are metaphors for the fundamental consciousness (本識, fundamental consciousness). The fundamental consciousness is like these four things. Illusory events can give rise to sentient beings' false attachments. Deer thirst can give rise to sentient beings' craving. Dream images can give rise to sentient beings' disturbed minds. Obscurity can obstruct sentient beings' clear seeing of realms. If the Ādāna-vijñāna (阿陀那識, grasping consciousness) is not extinguished, it can transform the fundamental consciousness, giving rise to the six consciousnesses, and generating the four inverted views of the mind. Therefore, it is said that the fundamental consciousness is like these things.
Treatise says: If there were no seeds of this false discrimination, this consciousness would not become a cause of inversion.
Explanation says: If a part of the fundamental consciousness does not correspond with the Ādāna-vijñāna, then the fundamental consciousness will not become the cause of the four inversions. Why? Because this fundamental consciousness is the seed cause of false discrimination. All false discriminations arise from this fundamental consciousness.
Treatise says: There are also complete and incomplete aspects.
Explanation says: Regarding these metaphors for recognizing the fundamental consciousness, two more aspects can be formed: one is the aspect of complete bondage, and the other is the aspect of incomplete bondage.
Treatise says: If sentient beings have complete bondage, they have the complete aspect.
Explanation says: This refers to sentient beings in the desire realm who have not yet detached from desire. They possess the three afflictions, so they are called the complete aspect.
Treatise says: If one attains detachment from desire in the world, there is an aspect of damage.
Explanation says: If sentient beings detach from desire in the desire realm, the afflictions of the flesh heart are complete, and the afflictions of the skin have the meaning of being gradually damaged. These two refer to ordinary people.
Treatise says: If there are Śrāvakas (聲聞, Hearers) who are still learning and Bodhisattvas, there is an aspect of partial extinction and detachment.
Explanation says: A portion of the afflictions of the flesh has been exhausted, and the afflictions of the skin may or may not have been damaged.
Treatise says: If there are Arhats (阿羅漢, Worthy Ones), Pratyekabuddhas (緣覺, Solitary Buddhas), and Tathāgatas (如來, Thus Come Ones), there is an aspect of complete extinction and detachment. Why? Arhats and Solitary Buddhas only extinguish the obstructions of delusion, while Tathāgatas extinguish both the obstructions of delusion and the obstructions of wisdom.
Explanation says: Arhats and Solitary Buddhas only extinguish the delusions that are broken by the path of seeing and the path of cultivation, so there is no obstruction to liberation. Tathāgatas completely extinguish the three afflictions, so the fundamental consciousness of the Tathāgata is forever free from all obstructions to liberation and obstructions to wisdom. This consciousness is sometimes called the stainless consciousness.
分別智。或名無分別后智。若於眾生起利益事。一分名俗智。若緣一切法無性起。一分名真如智。此二合名應身。
論曰。若無此煩惱。次第滅盡則不得成。
釋曰。若無此具相不具相。凡夫有學聖人無學聖人次第滅。此義不成。本識於三性中。何故但是無記性。是果報故。
論曰。何因緣善惡二法果報唯是無覆無記。
釋曰。非煩惱染污故名無覆無記。不同上界煩惱是有覆無記。何故不同。因是善惡而果是無記。
論曰。此無記性。與善惡二法俱生不相違。
釋曰。由無覆無記性與善惡二性不相違故。于無記果報中善惡二業得生。由業生故有善惡二道。
論曰。善惡二法自互相違。
釋曰。若果報是善惡。善惡性互相違若是善惡不得生。應無惡道。若是惡善不得生。應無善道。善惡二道則隨一無道。
論曰。若果報成善惡性。無方便得解脫煩惱。
釋曰。若果報是善惡性。從善更生善果報。從惡更生惡果報。由報更有報。則生死不斷故無得解脫義。
論曰。又無方便得起善及煩惱。
釋曰。若定是善煩惱不得起。若定是惡善不得起。
論曰。故無解脫及繫縛。
釋曰。若無善則無解脫。若無煩惱則無繫縛。
論曰。
【現代漢語翻譯】 現代漢語譯本 分別智（Vikalpa-jnana）：有時也稱為無分別后智（Nirvikalpa-paschat-jnana）。如果對眾生髮起利益之事，其中一部分稱為俗智（Samvriti-jnana）。如果緣於一切法無自性而生起，其中一部分稱為真如智（Tathata-jnana）。這二者合起來稱為應身（Nirmana-kaya）。
論曰：如果沒有這些煩惱，次第滅盡則無法成就。
釋曰：如果沒有這些具相（Salaksana）和不具相（Nirlaksana），凡夫、有學聖人、無學聖人次第滅盡，這個道理就不能成立。本識（Mula-vijnana）於三性（trisvabhava）中，為什麼只是無記性（avyakrita）？因為它是果報的緣故。
論曰：什麼因緣導致善惡二法的果報只是無覆無記（anivrita-avyakrita）？
釋曰：因為它不是被煩惱染污的，所以稱為無覆無記。這不同於上界的煩惱是有覆無記（savrita-avyakrita）。為什麼不同？因為因是善惡，而果是無記。
論曰：這種無記性與善惡二法同時生起，並不互相違背。
釋曰：由於無覆無記性與善惡二性不相違背，所以在無記的果報中，善惡二業得以產生。由於業的產生，所以有善惡二道。
論曰：善惡二法自身互相違背。
釋曰：如果果報是善惡，善惡性互相違背，如果是善，惡就不能產生；如果是惡，善就不能產生。那麼善惡二道就只能隨一，而沒有另一道。
論曰：如果果報成為善惡性，就沒有方便可以解脫煩惱。
釋曰：如果果報是善惡性，從善會再生出善的果報，從惡會再生出惡的果報。由於果報再生果報，那麼生死就無法斷絕，因此沒有解脫的意義。
論曰：也沒有方便可以生起善以及煩惱。
釋曰：如果一定是善，煩惱就不能生起；如果一定是惡，善就不能生起。
論曰：所以沒有解脫和繫縛。
釋曰：如果沒有善，就沒有解脫；如果沒有煩惱，就沒有繫縛。
論曰：
【English Translation】 English version Vikalpa-jnana (Distinguishing Wisdom): Sometimes also called Nirvikalpa-paschat-jnana (Non-distinguishing Subsequent Wisdom). If one initiates beneficial actions for sentient beings, a portion of it is called Samvriti-jnana (Conventional Wisdom). If it arises from the understanding that all dharmas are without inherent existence, a portion of it is called Tathata-jnana (Wisdom of Suchness). The combination of these two is called Nirmana-kaya (Emanation Body).
Treatise says: If these afflictions are not present, then gradual extinction cannot be achieved.
Explanation says: If these Salaksana (with characteristics) and Nirlaksana (without characteristics) are not present, the gradual extinction of ordinary beings, learners, saints with learning, and saints without learning cannot be established. Why is Mula-vijnana (Fundamental Consciousness) only avyakrita (neutral) among the trisvabhava (three natures)? Because it is the result of karmic retribution.
Treatise says: What causes the karmic retribution of good and evil dharmas to be only anivrita-avyakrita (uncovered and neutral)?
Explanation says: Because it is not defiled by afflictions, it is called anivrita-avyakrita (uncovered and neutral). This is different from the savrita-avyakrita (covered and neutral) afflictions of the upper realms. Why is it different? Because the cause is good and evil, while the result is neutral.
Treatise says: This neutral nature arises simultaneously with good and evil dharmas and does not contradict them.
Explanation says: Because the anivrita-avyakrita (uncovered and neutral) nature does not contradict the good and evil natures, good and evil karmas can arise in the neutral karmic retribution. Because of the arising of karma, there are good and evil paths.
Treatise says: Good and evil dharmas contradict each other.
Explanation says: If the karmic retribution is good and evil, the good and evil natures contradict each other. If it is good, evil cannot arise; if it is evil, good cannot arise. Then the good and evil paths can only be one, and there is no other path.
Treatise says: If the karmic retribution becomes good and evil in nature, there is no means to liberate from afflictions.
Explanation says: If the karmic retribution is good and evil in nature, good karmic retribution will arise from good, and evil karmic retribution will arise from evil. Because retribution generates more retribution, samsara (birth and death) will not cease, so there is no meaning of liberation.
Treatise says: There is also no means to generate good and afflictions.
Explanation says: If it is definitely good, afflictions cannot arise; if it is definitely evil, good cannot arise.
Treatise says: Therefore, there is no liberation and bondage.
Explanation says: If there is no good, there is no liberation; if there are no afflictions, there is no bondage.
Treatise says:
無此二義故。是故果報識。定是無覆無記性。
釋曰。無無解脫義。無無繫縛義。既定有解脫及繫縛。故知本識定是無記性。
攝大乘論釋卷第四 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第五
世親菩薩釋
陳天竺三藏真諦譯
釋應知勝相第二之一
相章第一
此義有四章。一相。二差別。三分別。四顯了意依。
論曰。如此已說應知依止勝相。云何應知應知勝相。
釋曰。前說次第有十義。已釋第一依止勝相。次應釋第二應知勝相。此義有幾數。有何名有何相。此三云何可見。
論曰。此應知相略說有三種。
釋曰。此下答前三問。明略說第二勝相數有三。即是三名三相。何等為三。
論曰。一依他性相。二分別性相。三真實性相。
釋曰。此語先顯數三及三數所目之名。三相次後文別解。一二三是數。依他分別真實是名。
論曰。依他性相者。
釋曰。此下釋三相。
論曰。本識為種子。虛妄分別所攝諸識差別。
釋曰。由本識能變異作十一識。本識即是十一識種子。十一識既異故言差別。分別是識性。識性何所分別。分別無為有故言虛妄。分別為因。虛妄為
【現代漢語翻譯】 現代漢語譯本：因為沒有這兩種含義（二義），所以果報識一定是無覆無記性的。
解釋：『無』是沒有解脫的含義，『無』是沒有繫縛的含義。既然確定有解脫和繫縛，因此可知本識一定是無記性的。
《攝大乘論釋》卷第四 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第五
世親菩薩（Vasubandhu） 解釋
陳天竺三藏真諦（Paramārtha） 翻譯
解釋應知勝相第二之一
相章第一
此義有四個章節：一、相；二、差別；三、分別；四、顯了意依。
論曰：如此已經說了應知依止勝相，如何應知應知勝相？
解釋：前面說的次第有十個意義，已經解釋了第一個依止勝相。接下來應該解釋第二個應知勝相。這個意義有幾個？有什麼名稱？有什麼相狀？這三者如何才能被認識？
論曰：此應知相，略說有三種。
解釋：下面回答前面的三個問題，說明簡略地說，第二個勝相的數量有三種，也就是三種名稱和三種相狀。這三者是什麼？
論曰：一、依他性相（paratantra-svabhāva）；二、分別性相（parikalpita-svabhāva）；三、真實性相（parinispanna-svabhāva）。
解釋：這句話先顯示數量是三，以及這三個數量所指代的名稱。三種相狀在後面的文章中分別解釋。一、二、三是數量，依他、分別、真實是名稱。
論曰：依他性相者，
解釋：下面解釋三種相狀。
論曰：以本識（ālayavijñāna）為種子，虛妄分別（abhūta-parikalpa）所攝的諸識差別。
解釋：由於本識能夠變異而產生十一識，本識就是這十一識的種子。十一識既然不同，所以說是差別。分別是識的性質。識的性質分別什麼呢？分別無為是有，所以說是虛妄。分別作為原因，虛妄作為結果。
【English Translation】 English version: Because there are no such two meanings (twofold meaning), the resultant consciousness (vipāka-vijñāna) must be of the nature of neither-obstructed-nor-indeterminate (anivṛtāvyākṛta).
Explanation: 『No』 means without liberation, 『no』 means without bondage. Since it is certain that there are liberation and bondage, it is known that the fundamental consciousness (mūla-vijñāna) must be of an indeterminate (avyākṛta) nature.
Commentary on the Mahāyānasaṃgraha, Volume 4 Taishō Tripiṭaka, Volume 31, No. 1595, Commentary on the Mahāyānasaṃgraha
Commentary on the Mahāyānasaṃgraha, Volume 5
Commentary by Bodhisattva Vasubandhu
Translated by Tripiṭaka Master Paramārtha of India in the Chen Dynasty
Explanation of the Second Aspect of What Should Be Known: The Superior Aspect, Part One
Chapter One on Aspects
This meaning has four chapters: 1. Aspect; 2. Difference; 3. Discrimination; 4. Manifestation of the Intentional Basis.
Treatise: As it has already been said what should be known regarding the superior aspect of the basis, how should one know what should be known regarding the superior aspect?
Explanation: The preceding explanation had ten meanings in sequence, and the first, the superior aspect of the basis, has already been explained. Next, the second, the superior aspect of what should be known, should be explained. How many are there to this meaning? What are their names? What are their characteristics? How can these three be perceived?
Treatise: This aspect of what should be known, briefly speaking, has three types.
Explanation: Below, the three questions from before are answered, clarifying that, briefly speaking, the number of the second superior aspect is three, which are the three names and three characteristics. What are these three?
Treatise: 1. The aspect of other-dependent nature (paratantra-svabhāva); 2. The aspect of discriminated nature (parikalpita-svabhāva); 3. The aspect of perfected nature (parinispanna-svabhāva).
Explanation: This statement first reveals the number three and the names designated by these three numbers. The three characteristics are explained separately in the following text. One, two, and three are numbers; other-dependent, discriminated, and perfected are names.
Treatise: The aspect of other-dependent nature is:
Explanation: Below, the three aspects are explained.
Treatise: The differences among the various consciousnesses (vijñāna) contained within false discrimination (abhūta-parikalpa), with the fundamental consciousness (ālayavijñāna) as the seed.
Explanation: Because the fundamental consciousness can transform and produce the eleven consciousnesses, the fundamental consciousness is the seed of these eleven consciousnesses. Since the eleven consciousnesses are different, they are called differences. Discrimination is the nature of consciousness. What does the nature of consciousness discriminate? It discriminates the unconditioned (asaṃskṛta) as conditioned (saṃskṛta), so it is called false. Discrimination is the cause, and falsity is the result.
果。由虛妄果得顯分別因。以此分別性。攝一切諸識皆盡。
論曰。何者為差別。
釋曰。此不問通性。但問諸識差別。
論曰。謂身識。身者識。受者識。應受識。正受識。世識數識。處識言說識。自他差別識。善惡兩道生死識。身識身者識。受者識。應受識。正受識。世識數識處識。言說識。如此等識。因言說熏習種子生。自他差別識。因我見熏習種子生。善惡兩道生死識。因有分熏習種子生。
釋曰。身識謂眼等五界。身者識謂染污識。受者識謂意界。應受識謂色等六外界。正受識謂六識界。世識謂生死相續不斷識。數識謂從一乃至阿僧祇數識。處識謂器世界識。言說識謂見聞覺知識。如此九識是應知依止。言說熏習差別為因。自他差別識者。謂自他依止差別識。我見熏習為因。善惡兩道生死識者。謂生死道多種差別識。有分熏習為因。
論曰。由如此等識。一切界道煩惱所攝。
釋曰。一切界即三界十八界。一切道即六道。於此界此道中有三煩惱。即惑業果報此三亦名煩惱。亦名為濁。俗諦不出此等法。即以前十一識攝此等法。以其同性故得相攝。
論曰。依他性為相。虛妄分別即得顯現。
釋曰。欲顯虛妄分別。但以依他性為體相。亂識及亂識變異。即
【現代漢語翻譯】 現代漢語譯本：果。由虛妄的果，才能顯現出分別的因。憑藉這種分別性，可以攝盡一切諸識。
論曰：什麼是差別？
釋曰：這裡不是問普遍的性質，只是問各種識的差別。
論曰：所謂的有身識（Kaya-vijnana，身體的意識），身者識（Kayasya-vijnana，身體所有者的意識），受者識（Bhoktr-vijnana，感受者的意識），應受識（Bhogya-vijnana，應被感受的意識），正受識（Samanta-bhoktr-vijnana，正在感受的意識），世識（Loka-vijnana，世界的意識），數識（Samkhya-vijnana，數字的意識），處識（Sthana-vijnana，場所的意識），言說識（Vacana-vijnana，語言的意識），自他差別識（Atma-para-bheda-vijnana，自和他者差別的意識），善惡兩道生死識（Kusalakusala-dvimarga-samsara-vijnana，善惡兩條道路生死的意識）。身識、身者識、受者識、應受識、正受識、世識、數識、處識、言說識，這些識是由於言說熏習的種子而生。自他差別識，是由於我見熏習的種子而生。善惡兩道生死識，是由於有分熏習的種子而生。
釋曰：身識，指的是眼等五根。身者識，指的是染污識。受者識，指的是意界。應受識，指的是色等六種外境。正受識，指的是六識界。世識，指的是生死相續不斷絕的識。數識，指的是從一到阿僧祇的數字的識。處識，指的是器世界的識。言說識，指的是見聞覺知的識。這九種識是應該瞭解的，它們依賴於言說熏習的差別作為原因。自他差別識，指的是依賴於自他和他的差別而產生的識，以我見熏習作為原因。善惡兩道生死識，指的是生死道中多種差別的識，以有分熏習作為原因。
論曰：由於這些識，一切界、道、煩惱都被包含在內。
釋曰：一切界，指的是三界十八界。一切道，指的是六道。在這個界、這個道中，有三種煩惱，即惑、業、果報，這三種也叫做煩惱，也叫做濁。俗諦不出這些法，即以前面的十一種識來攝取這些法，因為它們具有相同的性質，所以可以相互攝取。
論曰：以依他性作為相，虛妄分別就可以顯現出來。
釋曰：想要顯現虛妄分別，只能以依他性作為它的體相，混亂的識以及混亂的識的變異，就...
【English Translation】 English version: Result. From the illusory result, the cause of discrimination is revealed. With this discriminating nature, all consciousnesses are completely gathered.
Treatise says: What is the difference?
Explanation says: This does not ask about the common nature, but only asks about the differences of the various consciousnesses.
Treatise says: Namely, body consciousness (Kaya-vijnana, consciousness of the body), the body-possessor consciousness (Kayasya-vijnana, consciousness of the body's owner), the receiver consciousness (Bhoktr-vijnana, consciousness of the experiencer), the receivable consciousness (Bhogya-vijnana, consciousness of what is to be experienced), the correct receiver consciousness (Samanta-bhoktr-vijnana, consciousness of experiencing correctly), world consciousness (Loka-vijnana, consciousness of the world), number consciousness (Samkhya-vijnana, consciousness of numbers), place consciousness (Sthana-vijnana, consciousness of place), speech consciousness (Vacana-vijnana, consciousness of speech), self-other difference consciousness (Atma-para-bheda-vijnana, consciousness of the difference between self and other), good-evil two paths birth-death consciousness (Kusalakusala-dvimarga-samsara-vijnana, consciousness of good and evil paths of birth and death). Body consciousness, body-possessor consciousness, receiver consciousness, receivable consciousness, correct receiver consciousness, world consciousness, number consciousness, place consciousness, speech consciousness, these consciousnesses arise from the seeds of speech habituation. Self-other difference consciousness arises from the seeds of self-view habituation. Good-evil two paths birth-death consciousness arises from the seeds of existence-aspect habituation.
Explanation says: Body consciousness refers to the five faculties such as the eye. Body-possessor consciousness refers to defiled consciousness. Receiver consciousness refers to the mind element. Receivable consciousness refers to the six external objects such as form. Correct receiver consciousness refers to the six consciousness elements. World consciousness refers to the continuous consciousness of birth and death. Number consciousness refers to the consciousness of numbers from one to asamkhya. Place consciousness refers to the consciousness of the container world. Speech consciousness refers to the consciousness of seeing, hearing, feeling, and knowing. These nine consciousnesses are to be known as relying on the difference of speech habituation as the cause. Self-other difference consciousness refers to the consciousness that arises depending on the difference between self and other, with self-view habituation as the cause. Good-evil two paths birth-death consciousness refers to the various different consciousnesses in the paths of birth and death, with existence-aspect habituation as the cause.
Treatise says: Due to these consciousnesses, all realms, paths, and afflictions are included.
Explanation says: All realms refer to the three realms and the eighteen realms. All paths refer to the six paths. In this realm and this path, there are three afflictions, namely delusion, karma, and retribution, these three are also called afflictions, and also called turbidity. Conventional truth does not go beyond these dharmas, that is, the previous eleven consciousnesses gather these dharmas, because they have the same nature, so they can gather each other.
Treatise says: Taking other-dependence as the characteristic, illusory discrimination can then be revealed.
Explanation says: To reveal illusory discrimination, one can only take other-dependence as its substance and characteristic, confused consciousness and the variations of confused consciousness, then...
是虛妄分別。分別即是亂識。虛妄即是亂識變異。虛妄分別若廣說有十一種識。若略說有四種識。一似塵識。二似根識。三似我識。四似識識。一切三界中所有虛妄分別。不出此義。由如此識即得顯現。雖說如此識攝一切虛妄分別皆盡。執此虛妄分別中。何者為依他性。何者為分別性。
論曰。如此等識。虛妄分別所攝唯識為體。
釋曰。如此等識即顯十一識及四識。一切法中唯有識。更無餘法故唯識為體。此體由有故異分別性。由虛妄分別性攝故。異真實性。此性非實有實非無故。不免虛妄。此虛妄是其性故。說虛妄分別所攝。
論曰。非有虛妄塵顯現依止。是名依他性相。
釋曰。定無所有故言非有。非有物而為六識緣緣故言虛妄塵。似根塵我識。生住滅等心變異明瞭故言顯現。此顯現以依他性為因故言依止。譬如執我為塵。此塵實無所有。以我非有故。由心變異顯現似我故。說非有虛妄塵。顯現此事因依他性起故。依他性為虛妄塵顯現依止。說此為依他性相。
論曰。分別性相者實無有塵。唯有識體顯現為塵。是名分別性相。
釋曰。如無我等塵無有別體。唯識為體不以識為分別性。識所變異顯現為我等。塵無而似有為識所取。名分別性。
論曰。真實性相者。是
【現代漢語翻譯】 現代漢語譯本：是虛妄分別（錯誤的區分）。分別就是亂識（混亂的意識）。虛妄就是亂識的變異。虛妄分別如果廣義地說，有十一種識。如果簡略地說，有四種識：一是似塵識（類似外在事物的意識），二是似根識（類似感官的意識），三是似我識（類似自我的意識），四是似識識（類似意識本身的意識）。一切三界（欲界、色界、無色界）中所有的虛妄分別，都離不開這個意義。由於這樣的意識才能顯現。雖然說這樣的意識涵蓋了一切虛妄分別，但要執著于這個虛妄分別中，哪個是依他性（依賴於其他條件而存在的性質），哪個是分別性（區分事物的性質）呢？
論曰：像這些識，都是虛妄分別所包含的，以唯識（只有意識）為本體。
釋曰：像這些識，就顯示了十一種識和四種識。一切法（事物）中只有識，沒有其他法，所以以唯識為本體。這個本體因為有而不同於分別性，因為被虛妄分別性所包含，所以不同於真實性。這個性質並非真實存在，但也不是完全沒有，所以無法避免虛妄。這個虛妄是它的性質，所以說是虛妄分別所包含的。
論曰：沒有真實的塵（外在事物）顯現，依賴於其他條件而存在，這叫做依他性相（依賴性的特徵）。
釋曰：因為確定沒有所有，所以說『非有』。因為沒有事物卻成為六識（眼識、耳識、鼻識、舌識、身識、意識）的緣，所以說『虛妄塵』。類似根、塵、我識，生、住、滅等心的變異顯現清楚，所以說『顯現』。這個顯現以依他性為因，所以說『依止』。譬如執著於我為塵，這個塵實際上什麼都沒有，因為我並非真實存在。由於心的變異顯現類似我，所以說沒有真實的虛妄塵顯現。這件事的因是依他性生起，所以依他性是虛妄塵顯現的依止。說這個是依他性相。
論曰：分別性相（區分性的特徵）是實際上沒有塵，只有識的本體顯現為塵，這叫做分別性相。
釋曰：如無我等塵沒有別的本體，只有識為本體，不以識為分別性。識所變異顯現為我等，塵沒有卻類似有，為識所取，名為分別性。
論曰：真實性相（真實性的特徵）是
【English Translation】 English version: These are false discriminations (erroneous distinctions). Discrimination is confused consciousness. Falsity is the transformation of confused consciousness. If false discriminations are broadly explained, there are eleven types of consciousness. If briefly explained, there are four types of consciousness: first, consciousness resembling dust (external objects); second, consciousness resembling roots (sense organs); third, consciousness resembling self; and fourth, consciousness resembling consciousness itself. All false discriminations in the three realms (the desire realm, the form realm, and the formless realm) do not go beyond this meaning. It is through such consciousness that manifestation is attained. Although it is said that such consciousness encompasses all false discriminations, within these false discriminations, which is dependent nature (the nature of relying on other conditions for existence), and which is discriminating nature (the nature of distinguishing things)?
Treatise: Such consciousnesses are encompassed by false discrimination and have only consciousness as their substance.
Explanation: Such consciousnesses reveal the eleven types of consciousness and the four types of consciousness. In all dharmas (things), there is only consciousness; there are no other dharmas. Therefore, only consciousness is the substance. This substance, because it exists, is different from discriminating nature. Because it is encompassed by false discriminating nature, it is different from true nature. This nature is not truly existent, but it is not completely non-existent, so it cannot avoid being false. This falsity is its nature, so it is said to be encompassed by false discrimination.
Treatise: There is no real dust (external object) manifesting, relying on other conditions for existence; this is called dependent nature.
Explanation: Because it is certain that there is nothing, it is said 'non-existent'. Because there is no thing, yet it becomes the object of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), it is said 'false dust'. Resembling roots, dust, and self-consciousness, the transformations of the mind such as arising, dwelling, and ceasing manifest clearly, so it is said 'manifestation'. This manifestation takes dependent nature as its cause, so it is said 'reliance'. For example, clinging to the self as dust; this dust is actually nothing, because the self is not truly existent. Because the transformations of the mind manifest resembling the self, it is said that there is no real false dust manifesting. The cause of this matter is the arising of dependent nature, so dependent nature is the reliance of the manifestation of false dust. This is said to be the characteristic of dependent nature.
Treatise: The characteristic of discriminating nature is that there is actually no dust; only the substance of consciousness manifests as dust. This is called the characteristic of discriminating nature.
Explanation: Like the dust of no-self, etc., there is no separate substance; only consciousness is the substance. Consciousness is not taken as discriminating nature. The transformations of consciousness manifest as self, etc. The dust is non-existent but resembles existence, and is taken by consciousness, and is called discriminating nature.
Treatise: The characteristic of true nature is
依他性。由此塵相永無所有。此實不無。是名真實性相。
釋曰。虛妄義永不有顯現因。由顯現體不有故。亦不可得。譬如我等塵顯現似實有。由此顯現。依證比聖言三量。尋求其體實不可得。如我塵法塵亦爾。永無有體故人法皆無我。如此無我實有不無。由此二種塵無有體故。依他性不可得。亦實有不無。是名真實性相。
論曰。由身識身者識受者識。應知攝眼等六內界。以應受識。應知攝色等六外界。以正受識。應知攝眼等六識界。由如此等識為本。其餘諸識是此識差別。
釋曰。此言欲顯何義。欲顯真實性義。若不定明一切法唯有識。真實性則不得顯現。若不具說十一識。說俗諦不盡。若止說前五識。唯得俗諦根本。不得俗諦差別義。若說俗諦不遍。真諦則不明瞭。真不明瞭則遣俗不盡。是故具說十一識。通攝俗諦為如十八界具有根塵識。為不爾。
論曰。如此眾識唯識。以無塵等故。
釋曰。識所變異雖有內外事相不同。實唯一識。無有塵等別體故皆以識為名。若無塵此識離塵。愛憎等受用云何得成。
論曰。譬如夢等於夢中。離諸外塵一向唯識。種種色聲香味觸。舍林地山等諸塵。如實顯現。此中無一塵是實有。
釋曰。夢中所見有種種差別。並無實塵。悉是
【現代漢語翻譯】 現代漢語譯本： 依他性（Paratantra-svabhava，指事物依賴於其他條件而存在的性質）。由此微塵之相永遠不存在。但這並非完全沒有，這被稱為真實性相（Tathata-lakshana，指事物真實不虛的性質）。
解釋：虛妄的意義永遠不會有顯現的原因。因為顯現的本體不存在，所以也不可獲得。譬如我們所見的微塵顯現得好像真實存在一樣。由此顯現，依據證悟、比量和聖言這三種量，尋求它的本體實際上是不可得的。如同微塵一樣，法塵也是如此。永遠沒有本體，所以人無我和法無我都是成立的。如此的無我是真實存在的，並非沒有。由此兩種微塵都沒有本體，所以依他性是不可得的，但它確實存在，並非沒有。這被稱為真實性相。
論曰：由身識、身者識、受者識，應當知道包含眼等六內界（Adhyatmika-ayatana，指眼、耳、鼻、舌、身、意六種內在的感官）。以應受識，應當知道包含色等六外界（Bahya-ayatana，指色、聲、香、味、觸、法六種外在的客體）。應當知道包含眼等六識界（Vijnana-ayatana，指眼識、耳識、鼻識、舌識、身識、意識六種識）。因為如此等等的識為根本，其餘的各種識是這些識的差別。
解釋：這段話想要顯明什麼意義呢？想要顯明真實性的意義。如果不能明確一切法都唯有識，真實性就不能顯現。如果不完整地說出十一識，就不能完全說明俗諦（Samvriti-satya，指世俗諦，即世俗認識的真理）。如果只說前五識，只能得到俗諦的根本，得不到俗諦的差別義。如果所說的俗諦不全面，真諦（Paramartha-satya，指勝義諦，即究竟真實的真理）就不明瞭。真諦不明瞭，那麼遣除俗諦就不徹底。所以要完整地說出十一識，才能全面地涵蓋俗諦，就像十八界（Dhatu，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）一樣具有根、塵、識。是不是這樣呢？
論曰：如此眾多的識都只是識，因為沒有塵等。
解釋：識所變現的雖然有內外事相的不同，實際上只有一個識。沒有塵等別的本體，所以都以識為名。如果沒有塵，這個識離開塵，愛憎等的受用怎麼能夠成立呢？
論曰：譬如夢，在夢中，離開各種外塵，完全只有識。種種的色、聲、香、味、觸，舍、林、地、山等各種塵，如實地顯現。這其中沒有一個塵是真實存在的。
解釋：夢中所見有種種差別，並沒有真實的塵，全部是識。
【English Translation】 English version: Paratantra-svabhava (the nature of dependence on other conditions for existence). Because of this, the appearance of dust particles is eternally non-existent. However, it is not entirely non-existent; this is called Tathata-lakshana (the characteristic of true reality).
Explanation: The meaning of falsity never has a cause for manifestation. Because the essence of manifestation does not exist, it cannot be obtained. For example, the dust particles we see appear to be real. From this appearance, based on the three valid means of cognition—realization, inference, and scriptural authority—seeking its essence is actually unattainable. Just like dust particles, so too is dharma-dust. It never has an essence, so both the selflessness of persons and the selflessness of phenomena are established. Such selflessness truly exists, it is not non-existent. Because these two kinds of dust particles have no essence, Paratantra-svabhava is unattainable, but it truly exists, it is not non-existent. This is called Tathata-lakshana.
Treatise: From body-consciousness, the consciousness of the body-possessor, and the consciousness of the receiver, one should know that it includes the six internal realms (Adhyatmika-ayatana, referring to the six internal sense organs: eye, ear, nose, tongue, body, and mind). With the consciousness that should be received, one should know that it includes the six external realms (Bahya-ayatana, referring to the six external objects: form, sound, smell, taste, touch, and dharma). One should know that it includes the six consciousness realms (Vijnana-ayatana, referring to the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). Because these consciousnesses are the root, the remaining consciousnesses are differentiations of these consciousnesses.
Explanation: What meaning does this passage intend to reveal? It intends to reveal the meaning of true reality. If one cannot clearly understand that all phenomena are only consciousness, true reality cannot be manifested. If one does not fully explain the eleven consciousnesses, one cannot completely explain conventional truth (Samvriti-satya, referring to the truth of conventional understanding). If one only speaks of the first five consciousnesses, one can only obtain the root of conventional truth, not the differentiated meaning of conventional truth. If the conventional truth that is spoken of is not comprehensive, ultimate truth (Paramartha-satya, referring to the ultimate truth) will not be clear. If ultimate truth is not clear, then the elimination of conventional truth will not be thorough. Therefore, one must fully explain the eleven consciousnesses in order to comprehensively encompass conventional truth, just like the eighteen realms (Dhatu, referring to the six sense organs, six sense objects, and six consciousnesses) have roots, dust, and consciousness. Is this the case?
Treatise: These many consciousnesses are only consciousness, because there are no dust particles, etc.
Explanation: Although the transformations of consciousness have different internal and external appearances, in reality there is only one consciousness. There is no separate essence of dust particles, etc., so they are all named consciousness. If there were no dust, and this consciousness were separated from dust, how could the enjoyment of love, hatred, etc., be established?
Treatise: For example, in a dream, apart from various external dust particles, there is only consciousness. Various forms, sounds, smells, tastes, and touches, houses, forests, lands, mountains, and other dust particles, appear as they are. Among these, not a single dust particle is real.
Explanation: What is seen in a dream has various differences, but there are no real dust particles; all are consciousness.
識之所作。愛憎等受用此義亦成。
論曰。由如此譬。一切處應知唯有識。由此等言應知幻事鹿渴翳闇等譬。若覺人所見塵。一切處唯有識。譬如夢塵如人夢覺。了別夢塵但唯有識。于覺時何故不爾不無此義。若人已得真如智覺。不無此覺。譬如人正在夢中。未覺此覺不生。若人已覺方有此覺。如此若人未得真如智覺。亦無此覺。若人已得真如智覺。必有此覺。若人未得真如智覺。于唯識中雲何得起比智。由聖教及真理可得比度。聖教者。如十地經中佛世尊言。佛子。三界者唯有識。又如解節經中說。
釋曰。由此夢譬於十八界等處。應知唯識無塵等。何故引二阿含明聖教。前是略說。后是廣說。即以前證后。
論曰。是時彌勒菩薩摩訶薩問佛世尊。世尊。此色相是定心所緣境。為與心異。為與心不異。
釋曰。是時有三義。一平等時。謂無沉浮顛倒。二和合時。謂令聞能聞正聞。三轉法輪時。謂正說正受。色相者。謂十一切入中。前八入等。此色相是定心所緣境。為心別境別。為是心是境。
論曰。佛世尊言。彌勒。與心不異。何以故。我說唯有識。此色相境界識所顯現。
釋曰。佛說唯有識。無塵故。若爾此色是觀行人所見。為是何法。如經言。此色相境界識所顯現實無境
【現代漢語翻譯】 現代漢語譯本： 識的處所。憎等領受此義也成立。 論曰：由於這樣的比喻，在一切處都應當知道只有識。由這些言語應當知道幻事、鹿渴、翳闇等的比喻。如果覺悟的人所見到的塵，在一切處都只有識。譬如夢中的塵，如人從夢中醒來，了別夢中的塵，但只有識。在醒來的時候為什麼不是這樣呢？並非沒有這個道理。如果人已經獲得了真如智覺，就不會沒有這種覺悟。譬如人正在夢中，沒有醒來，這種覺悟就不會產生。如果人已經醒來，才會有這種覺悟。如此，如果人沒有獲得真如智覺，也不會有這種覺悟。如果人已經獲得了真如智覺，必定會有這種覺悟。如果人沒有獲得真如智覺，在唯識中如何能夠生起比量之智呢？由聖教以及真理可以進行比度。聖教，如《十地經》中佛世尊所說：『佛子，三界（Trailokya）者唯有識。』又如《解節經》中所說。 釋曰：由此夢的比喻，在十八界（Eighteen Dhatus）等處，應當知道唯識而沒有塵等。為什麼引用二阿含來闡明聖教呢？前面是略說，後面是廣說，即用前面的來證明後面的。 論曰：這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）問佛世尊：『世尊，此色相是定心所緣的境，是與心相異，還是與心不異？』 釋曰：這時有三種含義：一、平等時，指沒有沉浮顛倒；二、和合時，指使能聽聞者、聽聞者、正確聽聞者和合；三、轉法輪時，指正確宣說、正確領受。色相，指十一切入（Ten Kasina）中，前八入等。此色相是定心所緣的境，是心與境相別，還是心即是境？ 論曰：佛世尊說：『彌勒，與心不異。為什麼呢？我說唯有識，此色相境界是識所顯現的。』 釋曰：佛說唯有識，沒有塵的緣故。如果這樣，此色是觀行者所見，是什麼法呢？如經中所說：此色相境界是識所顯現，實際上沒有境。
【English Translation】 English version: The place of consciousness. The acceptance of this meaning by those who hate, etc., is also established. Treatise: Because of such analogies, it should be known that in all places there is only consciousness. From these words, one should understand the analogies of illusions, deer's thirst, cataracts, and darkness. If the dust seen by an awakened person is only consciousness in all places, like the dust in a dream, as when a person awakens from a dream and distinguishes the dust in the dream, there is only consciousness. Why is it not so when awake? It is not that there is no such principle. If a person has already attained the wisdom and awakening of Suchness (Tathata), there will be this awakening. For example, if a person is in a dream and has not awakened, this awakening will not arise. If a person has awakened, then this awakening will occur. Similarly, if a person has not attained the wisdom and awakening of Suchness, there will be no such awakening. If a person has attained the wisdom and awakening of Suchness, there will certainly be this awakening. If a person has not attained the wisdom and awakening of Suchness, how can comparative wisdom arise in the context of consciousness-only? It can be inferred through the sacred teachings and the truth. The sacred teachings are as the Buddha World-Honored One said in the Ten Stages Sutra (Dasabhumika Sutra): 'Buddha-sons, the Three Realms (Trailokya) are only consciousness.' Also, as stated in the Sandhinirmocana Sutra. Explanation: From this analogy of a dream, it should be known that in the Eighteen Dhatus (Eighteen Dhatus) and other places, there is only consciousness and no dust, etc. Why are the two Agamas cited to clarify the sacred teachings? The former is a brief explanation, and the latter is a detailed explanation, that is, using the former to prove the latter. Treatise: At that time, Maitreya Bodhisattva Mahāsattva (Maitreya Bodhisattva Mahāsattva) asked the Buddha World-Honored One: 'World-Honored One, is this form-appearance the object of a concentrated mind, different from the mind, or not different from the mind?' Explanation: 'At that time' has three meanings: first, a time of equality, referring to the absence of sinking and floating, or inversion; second, a time of harmony, referring to the harmony of the one who can hear, the one who hears, and the one who hears correctly; third, a time of turning the wheel of Dharma, referring to correct explanation and correct reception. 'Form-appearance' refers to the first eight of the Ten Kasinas (Ten Kasina), etc. Is this form-appearance the object of a concentrated mind, with the mind and object being separate, or is the mind the object? Treatise: The Buddha World-Honored One said: 'Maitreya, it is not different from the mind. Why? I say that there is only consciousness; this realm of form-appearance is manifested by consciousness.' Explanation: The Buddha said that there is only consciousness, because there is no dust. If so, what is this form that is seen by the practitioner? As the sutra says: This realm of form-appearance is manifested by consciousness; in reality, there is no object.
界。是識變異所作。先說唯識后說境界識。此二識有何異。欲顯有兩分。前識是定體后識是定境。此體及境本是一識。一似能分別起。一似所分別起。
論曰。彌勒菩薩言。世尊。若定境界色相與定心不異。云何此識取此識為境。
釋曰。若有別識為識境。則唯識義不成。若緣自體為境事亦不成。以世間無此類故。
論曰。佛世尊言。彌勒。無有法能取余法。雖不能取此識。如此變生顯現如塵。
釋曰。此識如此相貌生。于定中起二種相。一由能取相起不同。二所取相起不同。此二相從一識俱時顯現。此青等色相是定境。非所憶持識。由此色不在定處。如前所證后更憶持。無有此義。塵起現前分明顯現。此憶持識有染污。此起現前所見分明清凈。若汝言聞思二境數數所習。今時已過追更思惟。如昔所見今時重見。是義不然。何以故。此聞思二境。由過去故今則非有。此非有時若似昔起。非昔所見。則唯識之旨於此彌彰。是故唯識義及塵無所有義得成。
論曰。譬如依面見面。謂我見影。此影顯現相似異面。
釋曰。此譬為顯但有自面無有別影。何以故。諸法和合道理難可思議。不可見法而令得見。猶如水鏡等影實無別法。還見自面謂有別影。
論曰。定心亦爾顯現似塵謂
【現代漢語翻譯】 現代漢語譯本 界（Dhatu，元素）。是識變異所作。先說唯識后說境界識。此二識有何異？欲顯有兩分。前識是定體，后識是定境。此體及境本是一識，一似能分別起，一似所分別起。
論曰：彌勒菩薩言：『世尊，若定境界色相與定心不異，云何此識取此識為境？』
釋曰：若有別識為識境，則唯識義不成。若緣自體為境事亦不成，以世間無此類故。
論曰：佛世尊言：『彌勒，無有法能取余法。雖不能取此識，如此變生顯現如塵。』
釋曰：此識如此相貌生，于定中起二種相。一由能取相起不同，二所取相起不同。此二相從一識俱時顯現。此青等色相是定境，非所憶持識。由此色不在定處，如前所證后更憶持，無有此義。塵起現前分明顯現。此憶持識有染污，此起現前所見分明清凈。若汝言聞思二境數數所習，今時已過追更思惟，如昔所見今時重見，是義不然。何以故？此聞思二境，由過去故今則非有。此非有時若似昔起，非昔所見，則唯識之旨於此彌彰。是故唯識義及塵無所有義得成。
論曰：譬如依面見面，謂我見影。此影顯現相似異面。
釋曰：此譬為顯但有自面無有別影。何以故？諸法和合道理難可思議，不可見法而令得見。猶如水鏡等影實無別法，還見自面謂有別影。
論曰：定心亦爾顯現似塵謂
【English Translation】 English version Dhatu (Element). It is produced by the transformation of consciousness. First, the theory of 'consciousness-only' is discussed, then the consciousness of the realm is discussed. What is the difference between these two consciousnesses? It is intended to show that there are two aspects. The former consciousness is the substance of Samadhi (meditative concentration), and the latter consciousness is the realm of Samadhi. This substance and realm are originally one consciousness, one appearing as the arising of the ability to discriminate, and the other appearing as the arising of what is discriminated.
Treatise says: Maitreya Bodhisattva said: 'World Honored One, if the color and form of the realm of Samadhi are not different from the mind of Samadhi, how can this consciousness take this consciousness as its object?'
Explanation says: If there is a separate consciousness as the object of consciousness, then the meaning of 'consciousness-only' will not be established. If it takes its own substance as the object, it will also not be established, because there is no such thing in the world.
Treatise says: The World Honored One Buddha said: 'Maitreya, there is no Dharma (law, principle) that can grasp another Dharma. Although it cannot grasp this consciousness, such transformation arises and appears like dust.'
Explanation says: This consciousness arises in such a form, and two kinds of appearances arise in Samadhi. One is different due to the arising of the aspect of the grasper, and the other is different due to the arising of the aspect of what is grasped. These two aspects appear simultaneously from one consciousness. These colors and forms, such as blue, are the realm of Samadhi, not the consciousness of memory. Because these colors are not in the place of Samadhi, there is no such meaning as remembering them later after having previously witnessed them. The arising of dust is clearly and distinctly manifested. This consciousness of memory is defiled, while what is seen clearly and purely in this arising and manifestation. If you say that the two realms of hearing and thinking are repeatedly practiced, and now that time has passed, one recalls and contemplates them, as if seeing them again as in the past, this meaning is not so. Why? These two realms of hearing and thinking, because of the past, are now non-existent. If this non-existent thing arises as if it were the past, and it is not what was seen in the past, then the meaning of 'consciousness-only' is even more evident here. Therefore, the meaning of 'consciousness-only' and the meaning of the non-existence of dust are established.
Treatise says: For example, seeing a face by relying on a face, saying that I see a reflection. This reflection appears similar to a different face.
Explanation says: This analogy is to show that there is only one's own face and no separate reflection. Why? The principle of the combination of all Dharmas is difficult to conceive, making it possible to see what cannot be seen. Like the reflection in water or a mirror, there is actually no separate Dharma, but one sees one's own face and says there is a separate reflection.
Treatise says: The mind of Samadhi is also like this, appearing like dust, saying
異定心。
釋曰。定心有二分。一分似識。二分似塵。此二種實唯是識。
論曰。由此阿含及所成道理。唯識義顯現。
釋曰。阿含即前二經。道理謂憶持識過去色。及面影譬等道理。顯唯識義。
論曰。云何如此。
釋曰。此問云何言唯有識。
論曰。是時觀行人心正在觀中。若見青黃等遍入色相。即見自心不見余境青黃等色。
釋曰。若在散心。五識可言緣現在外塵起。若散心意識緣過去塵起。若在觀中必不得緣外色為境。色在現前又非緣過去境。當知定心所緣色即見自心不見別境。
論曰。由此道理一切識中。菩薩于唯識應作如此比知。于青黃等識非憶持識。以見境在現前故。于聞思兩位。憶持意識。此識緣過去境。似過去境起。是故得成唯識義。由此比知菩薩若未得真如智覺。于唯識義得生比智。
釋曰。前明十一識。通說十八界。十八界中有根有塵。菩薩于唯識義中應觀。定中色既無別境。以定中色比定外色。應知亦無別境。
論曰。是種種識前已說。
釋曰。十一識前已具說。將欲立難故。須先明前已說十一識。
論曰。譬如幻事夢等。于中眼識等識。唯識義可成。
釋曰。前舉幻等以譬無別根塵。今欲難唯識有成不
【現代漢語翻譯】 現代漢語譯本 異定心。
釋曰：定心有二分，一分相似於識，另一分相似於塵。這兩種實際上都只是識。
論曰：由此《阿含經》（Agama Sutra）以及所成立的道理，唯識的意義就顯現出來了。
釋曰：《阿含經》（Agama Sutra）就是前面提到的兩部經。道理指的是憶持識回憶過去的色，以及面影譬喻等等道理。這些都顯示了唯識的意義。
論曰：如何是這樣呢？
釋曰：這裡問的是，為什麼說只有識呢？
論曰：當修行者在觀行中，如果見到青色、黃色等遍滿的色相，那就是見到了自己的心，而不是見到了外在的青色、黃色等境。
釋曰：如果在散亂的心態下，可以說五識緣于現在的外在塵境而生起。如果散亂心的意識緣於過去的塵境而生起。如果在觀行中，一定不會緣于外在的色作為境。色在眼前，又不是緣於過去的境。應當知道，定心所緣的色，就是見到了自己的心，而不是見到了其他的境。
論曰：由此道理，在一切識中，菩薩對於唯識應該這樣進行比量認知。對於青色、黃色等識，不是憶持識，因為見到境在眼前。在聞、思兩個階段，是憶持意識。這個識緣於過去的境，相似於過去的境而生起。所以能夠成就唯識的意義。通過這樣的比量認知，菩薩如果還沒有得到真如智覺（Tathata-jnana），對於唯識的意義可以生起比量智。
釋曰：前面說明了十一識，總的來說是十八界。十八界中有根有塵。菩薩在唯識的意義中應該觀察。定中的色既然沒有其他的境，用定中的色來比量定外的色，應該知道也沒有其他的境。
論曰：各種各樣的識，前面已經說過了。
釋曰：十一識前面已經詳細說明過了。將要提出疑問，所以需要先說明前面已經說過的十一識。
論曰：譬如幻術、夢境等，在這些之中，眼識等識，唯識的意義是可以成立的。
釋曰：前面舉出幻術等來比喻沒有其他的根塵。現在想要質疑唯識是否能夠成立。
【English Translation】 English version Different States of Mind in Samadhi.
Explanation: The mind in Samadhi has two aspects. One aspect resembles consciousness (vijnana), and the other resembles objects (dust). These two are actually only consciousness.
Treatise: From the Agamas (Agama Sutra) and the established reasoning, the meaning of Vijnanavada (Consciousness-only) becomes clear.
Explanation: The Agamas (Agama Sutra) refer to the two sutras mentioned earlier. The reasoning refers to the recollective consciousness (smrti-vijnana) recalling past forms, and the analogies of reflections, etc. These reveal the meaning of Vijnanavada.
Treatise: How is it so?
Explanation: This asks, 'Why is it said that there is only consciousness?'
Treatise: When a practitioner is in contemplation, if they see blue, yellow, etc., pervading appearances, they are seeing their own mind, not external objects such as blue, yellow, etc.
Explanation: In a distracted state of mind, it can be said that the five senses arise from present external objects. If the consciousness of a distracted mind arises from past objects. If one is in contemplation, one certainly does not perceive external forms as objects. Form is present, yet it is not perceived as a past object. It should be known that the form perceived by the mind in Samadhi is seeing one's own mind, not a separate object.
Treatise: From this reasoning, in all consciousnesses, a Bodhisattva should make such a comparison and understanding regarding Vijnanavada. The consciousness of blue, yellow, etc., is not recollective consciousness, because the object is seen in the present. In the stages of hearing and thinking, it is recollective consciousness. This consciousness arises from past objects, resembling past objects. Therefore, the meaning of Vijnanavada can be established. Through such comparative understanding, if a Bodhisattva has not yet attained True Suchness Wisdom (Tathata-jnana), they can generate inferential wisdom regarding the meaning of Vijnanavada.
Explanation: Earlier, eleven consciousnesses were explained, generally speaking, eighteen realms. In the eighteen realms, there are roots and objects. A Bodhisattva should observe in the meaning of Vijnanavada. Since the form in Samadhi has no separate object, comparing the form in Samadhi with the form outside of Samadhi, it should be known that there is also no separate object.
Treatise: The various consciousnesses have already been discussed earlier.
Explanation: The eleven consciousnesses have already been explained in detail earlier. To raise questions, it is necessary to first clarify the eleven consciousnesses that have already been discussed.
Treatise: For example, illusions, dreams, etc., in these, the consciousnesses such as eye-consciousness, the meaning of Vijnanavada can be established.
Explanation: Earlier, illusions, etc., were used as metaphors for the absence of separate roots and objects. Now, the intention is to question whether Vijnanavada can be established.
成故。須引前所舉譬。於十一識中具十八界。前明正受識即六識界。可說唯識義。
論曰。眼色等識有色。唯識義云何可見。
釋曰。此難餘十界不應說唯識。前明身識即是五根。謂眼識乃至身識。前明應受識即是五塵。謂色識乃至觸識。故言眼色等識。有色有三義。一眼識未生時先已有色。二識變異為色亦是有色。三由有色境。眼識似色起。名了別色。若無色境何所了別。約此十界唯識義應不成。
論曰。此等識由阿含及道理。如前應知。
釋曰。此答向問。由前二經及前所引譬等道理。應作如此知。
論曰。若色是識。云何顯現似色。
釋曰。此問若言無別色塵唯是本識。何故顯現似色等。
論曰。云何相續堅住。前後相似。
釋曰。此問若是識變異所作。則應乍起乍滅改轉不定。云何一色于多時中相續久住。前後一類無有改轉。故知應有別色。
論曰。由顛倒等煩惱依止故。
釋曰。顛倒是煩惱根本。由識變異起諸分別。分別即是顛倒。顛倒故生諸煩惱依他性與分別性相應。即是顛倒煩惱所依止處。由顛倒煩惱。令依他性與分別性相應。顛倒煩惱又是識變異所依止處。
論曰。若不爾于非義義。顛倒不得成。
釋曰。若無互為依止
【現代漢語翻譯】 現代漢語譯本： 成就是這樣成立的。必須引用前面所舉的譬喻。在十一識中具備十八界。前面說明的正受識就是六識界。可以說明唯識的意義。
論曰：眼識、色識等識是有色的，唯識的意義怎麼能成立呢？
釋曰：這是責難其餘十界不應該說唯識。前面說明的身識就是五根，即眼識乃至身識。前面說明的應受識就是五塵，即色識乃至觸識。所以說眼識、色識等識，有色有三種意義：一是眼識未生起時，先已經有色存在；二是識變異為色，也是有色；三是由於有色境，眼識才類似色而生起，名爲了別色。如果沒有色境，要了別什麼呢？就這十界來說，唯識的意義應該不能成立。
論曰：這些識由阿含（Āgama，聖典）以及道理，如前面所說應當知道。
釋曰：這是回答前面的問題。由前面的二經以及前面所引用的譬喻等道理，應當這樣理解。
論曰：如果色是識，為什麼顯現得像色呢？
釋曰：這是問如果說沒有別的色塵，只是本識，為什麼顯現得像色等呢？
論曰：為什麼能夠相續堅固，前後相似呢？
釋曰：這是問如果是識變異所作，就應該忽起忽滅，改變不定。為什麼一種色在很長時間裡能夠相續存在，前後一致沒有改變呢？所以知道應該有別的色存在。
論曰：由於顛倒等煩惱的依止。
釋曰：顛倒是煩惱的根本。由識變異生起各種分別，分別就是顛倒。因為顛倒，所以生起各種煩惱，依他性與分別性相應，就是顛倒煩惱所依止的地方。由於顛倒煩惱，使得依他性與分別性相應。顛倒煩惱又是識變異所依止的地方。
論曰：如果不是這樣，對於非義的事情產生義的顛倒就不能成立。
釋曰：如果沒有互相作為依止。
【English Translation】 English version: Thus, the accomplishment is established. It is necessary to cite the previously mentioned analogy. Within the eleven consciousnesses, there are eighteen realms. The previously explained 'receptive consciousness' is the realm of the six consciousnesses. The meaning of 'consciousness-only' can be explained.
Treatise says: The eye-consciousness, color-consciousness, etc., have form. How can the meaning of 'consciousness-only' be established?
Explanation says: This is a challenge that the remaining ten realms should not be described as 'consciousness-only'. The previously explained body-consciousness is the five roots, namely eye-consciousness to body-consciousness. The previously explained 'responsive consciousness' is the five objects of sense, namely color-consciousness to touch-consciousness. Therefore, it is said that eye-consciousness, color-consciousness, etc., have form in three senses: First, when eye-consciousness has not yet arisen, form already exists. Second, the transformation of consciousness into form is also having form. Third, due to the existence of a form object, eye-consciousness arises resembling form, which is called 'discriminating form'. If there were no form object, what would be discriminated? Regarding these ten realms, the meaning of 'consciousness-only' should not be established.
Treatise says: These consciousnesses, based on the Āgama (scriptures) and reasoning, should be understood as previously explained.
Explanation says: This answers the previous question. Based on the previous two sutras and the previously cited analogies and reasoning, it should be understood in this way.
Treatise says: If form is consciousness, why does it appear like form?
Explanation says: This asks if there is no separate form-dust, but only the fundamental consciousness, why does it appear like form, etc.?
Treatise says: How can it be continuous, firm, and similar before and after?
Explanation says: This asks if it is made by the transformation of consciousness, it should arise and cease suddenly, changing and unstable. Why can a form exist continuously for a long time, consistent before and after without change? Therefore, it is known that there should be a separate form.
Treatise says: Due to the reliance on afflictions such as inversions.
Explanation says: Inversion is the root of afflictions. From the transformation of consciousness arise various discriminations, and discrimination is inversion. Because of inversion, various afflictions arise, and the dependent nature corresponds with the discriminating nature, which is the place where inverted afflictions rely. Due to inverted afflictions, the dependent nature corresponds with the discriminating nature. Inverted afflictions are also the place where the transformation of consciousness relies.
Treatise says: If not, the inversion of 'meaning' in 'non-meaning' cannot be established.
Explanation says: If there is no mutual reliance.
義。則識無變異。于非物中分別為物。不應有此顛倒。
論曰。若無義顛倒。惑障及智障二種煩惱則不得成。
釋曰。若識不變異分別非義為義。豈有顛倒。若無顛倒則不生煩惱。若無煩惱聲聞無解脫障。菩薩無一切智障。
論曰。若無二障。清凈品亦不得成。是故諸識如此生起。可信是實。
釋曰。若無煩惱豈有聖道。故此義亦不成。是故應信離識無別法。
論曰。此中說偈。
亂因及亂體 色識無色識 若前識不有 后識不得生
釋曰。無中執有名亂。此亂識因何法生。因色識生。何者為色識。若約五識。五根五塵名為色識。此色識能生眼等識。識此色識即是亂因。若此識不起。不得於無中執有。何法名亂體。謂無色識。若約五根即是五識。若約意根但是意識。非法識。法識及色識無色識悉是亂因。
論曰。若前識不有。后識不得生。
釋曰。前識是亂因。若本不有。亂體是果。即是后識。無因則不得生。
差別章第二
論曰。云何身識身者識受者識應受識正受識。於一切生處更互密合生。
釋曰。此五識即十八界。於三界六道四生一切生處。此十八種云何得更互密合生。
論曰。具足受生所顯故。
釋曰。於一切
【現代漢語翻譯】 現代漢語譯本：如果意識沒有變異，在非事物中分別事物，不應該有這種顛倒。
論曰：如果沒有意義上的顛倒，惑障（Klesha-avarana，煩惱障）和智障（Jnana-avarana，智慧障）兩種煩惱就不能成立。
釋曰：如果意識沒有變異，將非真實的事物分別認為是真實，怎麼會有顛倒呢？如果沒有顛倒，就不會產生煩惱。如果沒有煩惱，聲聞（Sravaka，小乘修行者）就沒有解脫的障礙，菩薩（Bodhisattva，大乘修行者）就沒有一切智慧的障礙。
論曰：如果沒有這兩種障礙，清凈的品性也不能成就。因此，諸識如此生起，可以相信是真實的。
釋曰：如果沒有煩惱，哪裡會有聖道（Aryamarga，通往解脫的道路）？所以這個道理也不能成立。因此，應該相信離開意識沒有別的法（Dharma，佛法）。
論曰：這裡用偈語說：
亂因及亂體，色識無色識；若前識不有，后識不得生。
釋曰：在沒有中執著為有，是為亂。這種亂識因什麼法而生？因色識（Rupa-vijnana，對色法的意識）而生。什麼是色識？如果就五識（Panca-vijnana，眼、耳、鼻、舌、身識）來說，五根（Panca-indriya，眼、耳、鼻、舌、身根）和五塵（Panca-vishaya，色、聲、香、味、觸）名為色識。這種色識能生眼等識。認識這種色識就是亂因。如果這種識不起作用，就不能在沒有中執著為有。什麼法名為亂體？謂無色識（Arupa-vijnana，對無色法的意識）。如果就五根來說，就是五識。如果就意根（Manas-indriya，意識的根源）來說，只是意識。非法識（非指對法的直接意識），法識（Dharma-vijnana，對法的意識）及色識、無色識都是亂因。
論曰：如果前識不有，后識不得生。
釋曰：前識是亂因，如果根本不存在，亂體是果，也就是后識。沒有因，果就不能產生。
差別章第二
論曰：什麼是身識（Kaya-vijnana，身體的意識）、身者識（身體的持有者意識）、受者識（感受者意識）、應受識（應該感受的意識）、正受識（正在感受的意識）？在一切生處更互相密合而生。
釋曰：這五識就是十八界（Ashtadasa-dhatu，十八種構成經驗的元素）。在三界（Triloka，欲界、色界、無色界）六道（Sad-gati，地獄、餓鬼、畜生、阿修羅、人、天）四生（Catur-yoni，卵生、胎生、濕生、化生）一切生處，這十八種如何能夠更互相密合而生？
論曰：因為具足受生所顯現的緣故。
釋曰：在一切……
【English Translation】 English version: If consciousness does not undergo alteration, and one distinguishes objects in non-objects, there should not be such a reversal.
Treatise: If there is no reversal in meaning, then the two kinds of afflictions, Klesha-avarana (afflictive obscurations) and Jnana-avarana (cognitive obscurations), cannot be established.
Explanation: If consciousness does not change and one distinguishes non-real things as real, how can there be reversal? If there is no reversal, then afflictions will not arise. If there are no afflictions, Sravakas (Hearers) will have no obstructions to liberation, and Bodhisattvas will have no obstructions to omniscience.
Treatise: If there are no two kinds of obstructions, then pure qualities cannot be accomplished. Therefore, the arising of consciousness in this way can be believed to be real.
Explanation: If there are no afflictions, where would the Aryamarga (Noble Path) be? Therefore, this meaning cannot be established either. Therefore, one should believe that there is no separate Dharma (teaching) apart from consciousness.
Treatise: Here, it is said in verse:
'The cause of confusion and the substance of confusion, Rupa-vijnana (consciousness of form) and Arupa-vijnana (consciousness of formlessness); If the prior consciousness does not exist, The subsequent consciousness cannot arise.'
Explanation: Grasping existence in non-existence is confusion. What Dharma does this confused consciousness arise from? It arises from Rupa-vijnana. What is Rupa-vijnana? If speaking of the five consciousnesses (Panca-vijnana), the five roots (Panca-indriya) and the five objects (Panca-vishaya) are called Rupa-vijnana. This Rupa-vijnana can give rise to eye consciousness and so on. Recognizing this Rupa-vijnana is the cause of confusion. If this consciousness does not arise, one cannot grasp existence in non-existence. What Dharma is called the substance of confusion? It is called Arupa-vijnana. If speaking of the five roots, it is the five consciousnesses. If speaking of the Manas-indriya (mind root), it is only consciousness. Non-Dharma-vijnana (not referring to direct consciousness of Dharma), Dharma-vijnana, Rupa-vijnana, and Arupa-vijnana are all causes of confusion.
Treatise: If the prior consciousness does not exist, the subsequent consciousness cannot arise.
Explanation: The prior consciousness is the cause of confusion. If it does not exist fundamentally, the substance of confusion is the result, which is the subsequent consciousness. Without a cause, the result cannot arise.
Chapter Two on Distinctions
Treatise: What is Kaya-vijnana (body consciousness), the consciousness of the possessor of the body, the consciousness of the receiver, the consciousness of what should be received, and the consciousness of what is being received? In all places of birth, they arise mutually and closely combined.
Explanation: These five consciousnesses are the eighteen Dhatus (elements). In all places of birth in the Triloka (three realms), the Sad-gati (six realms), and the Catur-yoni (four kinds of birth), how can these eighteen kinds arise mutually and closely combined?
Treatise: Because they are manifested by fully receiving birth.
Explanation: In all...
生處一剎那中具足有十八界。十八界既不相離能為顯因。顯更互密合生。又根塵識必不相離。無有受生有根而無塵及識受。餘二亦爾。受一必具餘二。用餘二以顯此一。為不相離故得更互密合生。
論曰。云何世識等。如前說有種種差別生。
釋曰。此更問前五識。即十八界攝法已盡。何用更說生后六識。
論曰。無始生死相續不斷絕故。
釋曰。為明眾生果報。無始以來三世生死相續不斷故。須立世識。
論曰。無量眾生界所攝故。
釋曰。為明眾生果報。有諸界多少不同。如四界六界十八界等故。須立數識攝一切數。
論曰。無量器世界所攝故。
釋曰。為明眾生所居處。如人天惡道有無量差別故。須立處處識攝一切處。
論曰。無量作事。更互顯示所攝故。
釋曰。為明見聞覺知。各有多種因。此有無量言說作事言說。與見等更互相顯示故。須立言說識攝一切言說。
論曰。無量攝及受用差別所攝故。
釋曰。攝約自他攝。受用自他所受用。為明眾生各各計我有多種。我所亦然。故須立自他差別識。攝一切自他差別。
論曰。無量受用。愛憎業果報所攝故。
釋曰。善業果為愛。惡業果為憎。眾生受用此二業果有無量
【現代漢語翻譯】 現代漢語譯本：
於一個剎那之中，就具足了十八界（dhatus，構成經驗世界的元素）。這十八界互不分離，能夠作為顯現的原因。顯現之間相互緊密結合而產生。而且根（indriya，感覺器官）、塵（vishaya，感覺對像）、識（vijnana，感覺意識）必定互不分離。沒有隻產生受（vedana，感受）而沒有根、塵和識的情況。其餘兩種情況也是如此。產生一種受，必定具備其餘兩種。用其餘兩種來顯現這一個。因為不互相分離，所以能夠相互緊密結合而產生。 論曰：什麼是世識等？如前面所說，有種種差別產生。 釋曰：這是再次詢問前面的五識。既然十八界已經涵蓋了所有法，為什麼還要再說產生後面的六識？ 論曰：因為無始以來的生死相續不斷絕的緣故。 釋曰：爲了闡明眾生的果報，因為從無始以來，三世的生死相續不斷絕，所以需要建立世識（lokavijnana，世間意識）。 論曰：因為被無量眾生界所包含的緣故。 釋曰：爲了闡明眾生的果報，有各種界限多少的不同，例如四界、六界、十八界等，所以需要建立數識（samkhyavijnana，數量意識）來包含一切數量。 論曰：因為被無量器世界所包含的緣故。 釋曰：爲了闡明眾生所居住的地方，例如人、天、惡道有無量的差別，所以需要建立處處識（sthanavijnana，處所意識）來包含一切處所。 論曰：因為被無量做事，相互顯示所包含的緣故。 釋曰：爲了闡明見、聞、覺、知，各有多種原因。這裡有無量的言說做事，言說與見等相互顯示，所以需要建立言說識（vacanavijnana，言語意識）來包含一切言說。 論曰：因為被無量攝取以及受用差別所包含的緣故。 釋曰：攝取包括攝取自己和他人。受用包括自己和他人的受用。爲了闡明眾生各自認為的『我』有多種，『我所』也是這樣，所以需要建立自他差別識（atmaparavijnana，自他差別意識），來包含一切自他差別。 論曰：因為被無量受用、愛憎業果報所包含的緣故。 釋曰：善業的果報是愛，惡業的果報是憎。眾生受用這兩種業果有無量。
【English Translation】 English version:
Within a single moment, all eighteen dhatus (elements constituting the world of experience) are fully present. These eighteen dhatus are inseparable and can serve as the cause for manifestation. Manifestations arise through mutual and intimate combination. Furthermore, the indriya (sense organs), vishaya (sense objects), and vijnana (sense consciousness) are necessarily inseparable. There is no instance of vedana (feeling) arising without the presence of the sense organ, sense object, and consciousness. The same holds true for the other two. The arising of one feeling necessarily entails the presence of the other two. The other two are used to manifest this one. Because they are not separate, they can arise through mutual and intimate combination. Treatise says: What are the world-consciousness and others? As previously stated, they arise with various differences. Explanation says: This is a re-questioning of the preceding five consciousnesses. Since the eighteen dhatus have already encompassed all dharmas, why is it necessary to further discuss the arising of the subsequent six consciousnesses? Treatise says: Because the beginningless cycle of birth and death continues without interruption. Explanation says: To clarify the karmic consequences of sentient beings, because the cycle of birth and death in the three times continues without interruption from beginningless time, it is necessary to establish lokavijnana (world-consciousness). Treatise says: Because it is encompassed by the immeasurable realm of sentient beings. Explanation says: To clarify the karmic consequences of sentient beings, there are various differences in the number of realms, such as the four dhatus, six dhatus, eighteen dhatus, etc. Therefore, it is necessary to establish samkhyavijnana (number-consciousness) to encompass all numbers. Treatise says: Because it is encompassed by the immeasurable realm of the container world. Explanation says: To clarify the places where sentient beings reside, such as the immeasurable differences in humans, gods, and evil paths, it is necessary to establish sthanavijnana (place-consciousness) to encompass all places. Treatise says: Because it is encompassed by immeasurable actions and mutual displays. Explanation says: To clarify seeing, hearing, feeling, and knowing, each has various causes. Here, there are immeasurable speech acts and actions, and speech mutually displays with seeing, etc. Therefore, it is necessary to establish vacanavijnana (speech-consciousness) to encompass all speech. Treatise says: Because it is encompassed by immeasurable grasping and differences in enjoyment. Explanation says: Grasping includes grasping oneself and others. Enjoyment includes the enjoyment of oneself and others. To clarify that sentient beings each consider 'self' to be diverse, and 'what belongs to self' is also the same, it is necessary to establish atmaparavijnana (self-other-consciousness) to encompass all self-other differences. Treatise says: Because it is encompassed by immeasurable enjoyment, love, hatred, karmic results, and retribution. Explanation says: The result of good karma is love, and the result of bad karma is hatred. Sentient beings experience immeasurable results from these two types of karma.
種。
論曰。無量生及死。證得差別所攝故。
釋曰。此二果中有生有死。初受為生。生后相續為得。將死為證。命斷為死。為明眾生受用二業果。有生有死。攝一切善惡兩道生死。
論曰。云何正辯如此等識。令成唯識義。
釋曰。前說五識義已成唯識。后說六識。云何亦令成唯識。
論曰。若略說有三相諸識。則成唯識。
釋曰。此六識若安立使成唯識有三種道理。道理即是三相。一入唯量。二入唯二。三入種種類。入者通達義。云何入唯量。
論曰。唯有識量。
釋曰。於六識中。若如理研尋。但唯見識。不見余法。何以故。
論曰。外塵無所有故。
釋曰。所識諸法離識實無所有故。說六識唯有識量。云何入唯二。
論曰。唯有二。謂相及見識所攝故。
釋曰。若能通達世等六識。一分成相。一分成見。名入唯二。此義云何。諸識中隨一識一分變異成色等相。一分變異成見。故名唯二。由世等六識不出此二識性故說唯二所攝。云何入種種類。
論曰。由種種相生所攝故。此義云何。此一切識無塵故成唯識。有相有見眼等諸識。以色等為相故。眼等諸識以諸識為見故。意識以一切眼識乃至法識為相故。意識以意識為見故。云
【現代漢語翻譯】 現代漢語譯本： 論曰：無量次的生和死，證明了差別所包含的意義。 釋曰：這兩種果報中既有生也有死。最初的承受是生，生之後的相續是得。將要死亡是證，命根斷絕是死。爲了闡明眾生承受兩種業的果報，既有生也有死，涵蓋了一切善惡兩道的生死。 論曰：如何正確地辨析這些識，使之成就唯識的意義？ 釋曰：前面說了五識的意義已經成就唯識，後面說六識，如何也使之成就唯識？ 論曰：如果簡略地說，諸識具有三種相，就能成就唯識。 釋曰：這六識如果安立使之成就唯識，有三種道理。道理就是三種相。一是入唯量，二是入唯二，三是入種種種類。入是通達的意思。什麼是入唯量？ 論曰：唯有識量。 釋曰：在六識中，如果如理研尋，就只會見到識，見不到其餘的法。為什麼呢？ 論曰：因為外在的塵境沒有真實的存在。 釋曰：所認識的諸法，離開識就實在沒有，所以說六識唯有識量。什麼是入唯二？ 論曰：只有兩種，即相和見，被識所包含。 釋曰：如果能夠通達世等六識，一部分成為相，一部分成為見，就叫做入唯二。這個意義是什麼呢？諸識中隨便一個識，一部分變異成為色等相，一部分變異成為見，所以叫做唯二。由於世等六識不出這兩種識性，所以說被唯二所包含。什麼是入種種種類？ 論曰：由種種相生所包含。 釋曰：這個意義是什麼呢？這一切識沒有塵境，所以成就唯識。有相有見，眼等諸識，以色等為相，眼等諸識以諸識為見，意識以一切眼識乃至法識為相，意識以意識為見。
【English Translation】 English version: Treatise says: Immeasurable births and deaths prove the meaning encompassed by difference. Explanation says: In these two kinds of consequences, there are both birth and death. The initial reception is birth, and the continuation after birth is attainment. Approaching death is evidence, and the cessation of life is death. To clarify that sentient beings experience the consequences of two kinds of karma, there are both birth and death, encompassing all births and deaths in both good and evil paths. Treatise says: How can we correctly analyze these consciousnesses to achieve the meaning of 'only consciousness' (唯識, Wei Shi)? Explanation says: The meaning of the five consciousnesses has already been explained to achieve 'only consciousness'. Now, how can the six consciousnesses also be made to achieve 'only consciousness'? Treatise says: If briefly stated, the various consciousnesses have three aspects, then 'only consciousness' can be achieved. Explanation says: If these six consciousnesses are established to achieve 'only consciousness', there are three reasons. These reasons are the three aspects. First, entering 'only quantity' (唯量, Wei Liang); second, entering 'only two' (唯二, Wei Er); and third, entering various kinds of types. 'Entering' means understanding. What is entering 'only quantity'? Treatise says: There is only the quantity of consciousness. Explanation says: Among the six consciousnesses, if one investigates thoroughly according to reason, one will only see consciousness and not see other dharmas. Why? Treatise says: Because external dusts have no real existence. Explanation says: The various dharmas that are cognized have no real existence apart from consciousness. Therefore, it is said that the six consciousnesses have only the quantity of consciousness. What is entering 'only two'? Treatise says: There are only two, namely, the image (相, Xiang) and the perception (見, Jian), which are encompassed by consciousness. Explanation says: If one can understand the six consciousnesses such as the world, etc., one part becomes the image, and one part becomes the perception, which is called entering 'only two'. What is the meaning of this? In any one of the consciousnesses, one part transforms into images such as form, etc., and one part transforms into perception. Therefore, it is called 'only two'. Because the six consciousnesses such as the world do not go beyond these two natures of consciousness, it is said to be encompassed by 'only two'. What is entering various kinds of types? Treatise says: Encompassed by the arising of various images. Explanation says: What is the meaning of this? All these consciousnesses have no dusts, so they achieve 'only consciousness'. There are images and perceptions. The eye consciousness, etc., have form, etc., as their images. The eye consciousness, etc., have the various consciousnesses as their perceptions. The mind consciousness (意識, Yi Shi) has all the eye consciousnesses up to the dharma consciousness as its images. The mind consciousness has the mind consciousness as its perception.
何如此。意識能分別故似一切識塵分生故。
釋曰。是一眼識。如所應成一分能起種種相。一分能取種種相。能取者即名見。若意識取意識。一切眼等識及法識為相。意識為能見。複次種種相生者。但意識是種種相生。以緣境不定故。其餘諸識定緣一類塵。不能分別。能分別則成見。不能分別則成相。由此三相成立。世等六識為唯識此義顯現。
論曰。此中說偈。
入唯量唯二 種種觀人說 通達唯識時 及伏離識位
釋曰。此偈顯三種通達唯識義。一通達唯量外塵實無所有故。二通達唯二相及見唯識故。三通達種種色生。但有種種相貌而無體異故。如此三相何人能通達。但觀行人。觀行人自有二種。一入見位菩薩。二得四空定等。觀行人先已通達后為他說。此通達及說何位得成。
論曰。通達唯識時。及伏離識位。
釋曰。從初地乃至正覺地。為通達唯識位。從空處乃至非想非非想無想定滅心定。為伏離識位。所取塵若無。云何說識為能取。則唯量義不成。是義不然。何以故。唯識義不失。亦不無能取所取義。為立此義故顯三相入。唯量者為顯唯識無塵。所識既無。云何成唯識。為立此義故說唯二及種種。唯二謂相及見。相是所取。見是能取。種種亦爾。是故唯識及能取
【現代漢語翻譯】 現代漢語譯本： 為什麼會這樣呢？因為意識能夠進行分別，所以看起來像是從一切識塵（識的客體，即認識對像）中分離產生出來的。
解釋：這是一個眼識（visual consciousness）。正如它所應有的那樣，一部分能夠產生種種表象，一部分能夠獲取種種表象。能夠獲取表象的就叫做『見』（perception）。如果意識獲取意識，那麼一切眼等識以及法識（意識的對象）就成為『相』（object），意識成為能見的『主體』（subject）。進一步說，種種表象的產生，僅僅是意識產生種種表象，因為意識所緣的境是不確定的。其餘的各種識，所緣的都是確定的一類塵境，不能進行分別。能夠分別就成為『見』，不能分別就成為『相』。由此，三種『相』成立。世間等六識是唯識的體現，這個道理就顯現出來了。
論曰：其中說到偈頌：
『入唯量唯二，種種觀人說，通達唯識時，及伏離識位。』
解釋：這個偈頌顯示了三種通達唯識的意義：一是通達唯量，外在的塵境實際上並不存在；二是通達只有二相，即見和唯識；三是通達種種色（物質現象）的產生，只有種種相貌而沒有實體上的差異。那麼，什麼樣的人能夠通達這三種『相』呢？只有觀行之人。觀行之人有兩種：一是進入見位的菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者），二是獲得四空定（formless attainments）等禪定的人。觀行之人先通達了這些道理，然後為他人解說。這種通達和解說在什麼位次上才能成就呢？
論曰：通達唯識時，及伏離識位。
解釋：從初地（初地，菩薩修行階位的第一層）乃至正覺地（完全覺悟的境界，即佛果），是通達唯識的位次。從空處（無色界的第一禪定）乃至非想非非想處（無色界的最高禪定）、無想定（滅盡感覺和想法的禪定）、滅心定（完全停止意識活動的禪定），是伏離識的位次。如果所取的塵境不存在，那麼怎麼能說識是能取的呢？這樣一來，唯量的意義就不能成立了。這種說法是不對的。為什麼呢？因為唯識的意義並沒有喪失，能取和所取的意義也沒有消失。爲了確立這個意義，所以要顯示三種『相』的『入』。『唯量』是爲了顯示唯識沒有塵境。既然所識的塵境不存在，怎麼能成立唯識呢？爲了確立這個意義，所以要說『唯二』和『種種』。『唯二』指的是『相』和『見』，『相』是所取，『見』是能取。『種種』也是這樣。因此，唯識以及能取都是存在的。
【English Translation】 English version: Why is it so? Because consciousness (意識) is capable of discrimination, it appears as if it arises from the separation of all 'śikṣa-dhātu' (識塵, objects of consciousness, i.e., objects of cognition).
Explanation: This is an eye-consciousness (眼識, visual consciousness). As it should be, one part is capable of generating various appearances, and one part is capable of grasping various appearances. That which is capable of grasping appearances is called 'seeing' (見, perception). If consciousness grasps consciousness, then all eye-consciousnesses and so on, as well as 'dharma-consciousness' (法識, consciousness of mental objects), become 'lakṣaṇa' (相, object), and consciousness becomes the 'subject' (主體, subject) that is capable of seeing. Furthermore, the generation of various appearances is solely the consciousness generating various appearances, because the object that consciousness cognizes is uncertain. The remaining various consciousnesses cognize a definite category of 'dust' (塵, object), and are incapable of discrimination. Being capable of discrimination becomes 'seeing', and being incapable of discrimination becomes 'lakṣaṇa'. Therefore, the three 'lakṣaṇa' are established. The six consciousnesses, such as the worldly consciousnesses, are the manifestation of 'Vijñānavāda' (唯識, Consciousness-only), and this principle is revealed.
Treatise says: Among them, a verse is spoken:
'Entering only measure, only two, various observers speak, when penetrating Consciousness-only, and subduing the position of leaving consciousness.'
Explanation: This verse reveals three meanings of penetrating 'Vijñānavāda': First, penetrating only measure, the external 'dust' does not actually exist; second, penetrating only two 'lakṣaṇa', namely 'seeing' and 'Vijñānavāda'; third, penetrating the generation of various 'rūpa' (色, material phenomena), there are only various appearances and no substantial differences. So, what kind of person is capable of penetrating these three 'lakṣaṇa'? Only those who practice contemplation. There are two kinds of people who practice contemplation: first, 'Bodhisattvas' (菩薩, Buddhist practitioners who vow to save all sentient beings) who have entered the position of seeing; second, those who have attained the 'Four Formless Attainments' (四空定, formless attainments) and other 'samādhi' (禪定, meditative states). Those who practice contemplation first penetrate these principles and then explain them to others. In what position can this penetration and explanation be accomplished?
Treatise says: When penetrating Consciousness-only, and subduing the position of leaving consciousness.
Explanation: From the 'first bhūmi' (初地, the first of the ten stages of a Bodhisattva's path) to the 'perfect enlightenment ground' (正覺地, the state of complete enlightenment, i.e., Buddhahood), is the position of penetrating Consciousness-only. From the 'sphere of emptiness' (空處, the first dhyana of the Formless Realm) to the 'sphere of neither perception nor non-perception' (非想非非想處, the highest dhyana of the Formless Realm), the 'cessation of perception and sensation' (無想定, meditative state of cessation of perception and sensation), and the 'extinction of mind samādhi' (滅心定, meditative state of complete cessation of mental activity), is the position of subduing and leaving consciousness. If the grasped 'dust' does not exist, then how can it be said that consciousness is the grasper? In this way, the meaning of 'only measure' cannot be established. This statement is incorrect. Why? Because the meaning of Consciousness-only has not been lost, and the meaning of grasper and grasped has not disappeared. In order to establish this meaning, it is necessary to reveal the 'entering' of the three 'lakṣaṇa'. 'Only measure' is to show that Consciousness-only has no 'dust'. Since the cognized 'dust' does not exist, how can Consciousness-only be established? In order to establish this meaning, it is necessary to say 'only two' and 'various'. 'Only two' refers to 'lakṣaṇa' and 'seeing', 'lakṣaṇa' is the grasped, and 'seeing' is the grasper. 'Various' is also like this. Therefore, Consciousness-only and the grasper both exist.
所取。此義悉成。後半偈如前解。
論曰。諸師說此意識。隨種種依止生起。得種種名。
釋曰。諸師謂諸菩薩。成立一意識次第生起。意識雖一。若依止眼根生得眼識名。乃至依止身根生得身識名。此中更無餘識異於意識。離阿黎耶識此本識入意識攝。以同類故。此意識由依止得別名。
論曰。譬如作意業得身口等業名。
釋曰。此作意業雖復是一。若依身門起名身業。若依口門起名口業。意識亦爾。隨依止得別名。若有人說眼等五根無有分別。若意識依止此生亦無分別。譬如依止意根惑所染污。由所依止有染污。能依止識生時亦有染污。意識亦爾。
論曰。此識於一切依止生。
釋曰。謂依止眼等諸根生。
論曰。種種相貌似二種法顯現。一似塵顯現。二似分別顯現。
釋曰。意識依六根生顯現似二種法。一多類法。二一類法。多類法此分屬塵。一類法是分別屬見。由此兩句識。雖一法一分似塵顯現。一分似分別塵顯現。是故前說無失。
論曰。一切處似觸顯現。
釋曰。一切處謂有色處。有色處必有身。若有身必似觸顯現。
論曰。若在有色界。意識依身故生。
釋曰。何故有身處必似觸。以意識必依身生故。似觸顯現。由此意識
【現代漢語翻譯】 現代漢語譯本： 所取，此義全部成立。後半偈頌的解釋如前所述。
論曰：各位老師說，這個意識隨著各種所依而生起，得到各種不同的名稱。
釋曰：各位老師，指的是各位菩薩，他們認為意識是次第生起的，雖然意識只有一個，但如果依止眼根而生，就得到眼識的名稱；乃至依止身根而生，就得到身識的名稱。這裡沒有其他的識異於意識。離開阿黎耶識（Alaya-vijnana，根本識），這個根本識就歸入意識的範疇，因為它與意識是同類的。這個意識由於所依止的不同而得到不同的名稱。
論曰：譬如作意業，得到身業、口業等名稱。
釋曰：這個作意業雖然只有一個，但如果通過身門而起，就稱為身業；如果通過口門而起，就稱為口業。意識也是如此，隨著所依止的不同而得到不同的名稱。如果有人說眼等五根沒有分別，那麼意識依止這些根而生，也應該沒有分別。譬如依止意根，被煩惱所染污，由於所依止的根有染污，能依止的識在生起時也會有染污。意識也是如此。
論曰：這個識在一切所依止處生起。
釋曰：指的是依止眼等諸根而生。
論曰：種種相貌，顯現為兩種法：一是顯現為塵，二是顯現為分別。
釋曰：意識依六根而生，顯現為兩種法：一是多類法，二是單類法。多類法屬於塵，單類法是分別，屬於見。由此兩句話說明，識雖然是一個法，但一部分顯現為塵，一部分顯現為分別。因此，前面所說的並沒有錯誤。
論曰：一切處都顯現為觸。
釋曰：一切處指的是有色處。有色處必然有身，如果有身，必然顯現為觸。
論曰：如果在有身之處，意識依身而生。
釋曰：為什麼有身之處必然顯現為觸？因為意識必然依身而生，所以顯現為觸。由此意識……
【English Translation】 English version: 'Taken,' this meaning is entirely established. The explanation of the latter half of the verse is as previously stated.
Treatise says: The teachers say that this consciousness arises depending on various supports and obtains various names.
Explanation says: The teachers refer to the Bodhisattvas who establish the sequential arising of one consciousness. Although the consciousness is singular, if it arises depending on the eye-organ, it obtains the name eye-consciousness; and so on, if it arises depending on the body-organ, it obtains the name body-consciousness. Here, there is no other consciousness different from this consciousness. Apart from Alaya-vijnana (the storehouse consciousness, fundamental consciousness), this fundamental consciousness is included in the category of consciousness because it is of the same kind. This consciousness obtains different names due to its dependence.
Treatise says: For example, volitional action (作意業) obtains the names of bodily action, verbal action, etc.
Explanation says: This volitional action, although it is one, if it arises through the body-gate, it is called bodily action; if it arises through the mouth-gate, it is called verbal action. Consciousness is also like this, obtaining different names depending on its support. If someone says that the five sense organs such as the eye have no discrimination, then the consciousness arising depending on these organs should also have no discrimination. For example, depending on the mind-organ, it is defiled by afflictions; because the supporting organ is defiled, the consciousness that depends on it is also defiled when it arises. Consciousness is also like this.
Treatise says: This consciousness arises in all supports.
Explanation says: This refers to arising depending on the various organs such as the eye.
Treatise says: Various appearances manifest as two kinds of dharmas: one appears as dust (塵), and the other appears as discrimination (分別).
Explanation says: Consciousness arises depending on the six sense organs and manifests as two kinds of dharmas: one is multiple-category dharmas, and the other is single-category dharmas. Multiple-category dharmas belong to dust, and single-category dharmas are discrimination, belonging to seeing. These two sentences explain that although consciousness is one dharma, one part appears as dust, and one part appears as discrimination. Therefore, what was said earlier is not a mistake.
Treatise says: In all places, it appears as touch.
Explanation says: 'All places' refers to places with form. Places with form necessarily have a body, and if there is a body, it necessarily appears as touch.
Treatise says: If it is in a place with a body, consciousness arises depending on the body.
Explanation says: Why does a place with a body necessarily appear as touch? Because consciousness necessarily arises depending on the body, therefore it appears as touch. Hence, this consciousness...
依身似觸生故。觀行人正入觀時。五識雖復不起。中間於色身有喜樂受生。
論曰。譬如有色諸根。依止身生。
釋曰。有色諸根。即眼等根異於色身。依止於身。由諸根依止身故。因此諸根。于身或損或益。意識亦爾。依止身故。似觸顯現。于身亦有損益。複次譬如身根依止於身。若有外觸緣。身根似觸而起。若似觸起。于自依止中或損或益。意識亦爾。依止身故。似觸而起。
論曰。此中說偈。
釋曰。諸菩薩說。但有意識無別五識故。引法足經偈以成立此義。
論曰。
遠行及獨行 無身住空窟 調伏難調伏 則解脫魔縛
釋曰。能緣一切境界故名遠行。無第二識故名獨行。無身有二義。一無色身。二無生身。身內名空窟。識在身內故名住空窟。二五藏中心藏其中有孔。意識在此孔中故名住空窟。三諸法實無所有。而執為有。識在此無所有中。故名住空窟。本來鄙惡煩惱為因故名難調伏。若人能調伏此識。令不隨順惑業而得自在故名調伏。三界惑障名魔縛。此人調伏難調伏則得解脫。復有別聖言以證此義。
論曰。如經言此眼等五根。所緣境界一一境界。意識能取分別。意識為彼生因。
釋曰。此五根所緣色等境。若識能緣色則立為眼識。一一境
【現代漢語翻譯】 現代漢語譯本：因為依賴於身體，感覺就像是觸覺產生一樣。觀行人在正確進入觀想狀態時，即使前五識不起作用，但在（觀行）過程中，對於色身會產生喜悅或快樂的感受。
論曰：就像有色諸根，依賴於身體而生。
釋曰：有色諸根，即眼根等，不同於色身，它們依賴於身體。因為這些根依賴於身體，所以這些根會對身體造成損害或帶來益處。意識也是如此，因為它依賴於身體，所以感覺就像觸覺顯現一樣，也會對身體造成損害或帶來益處。進一步說，就像身根依賴於身體一樣，如果有外來的觸覺因緣，身根就會像觸覺一樣生起。如果像觸覺一樣生起，那麼對於它所依賴的身體，就會造成損害或帶來益處。意識也是如此，因為它依賴於身體，所以感覺就像觸覺一樣生起。
論曰：這裡用偈頌來說明。
釋曰：諸位菩薩說，只有意識而沒有其他的五識，所以引用《法足經》中的偈頌來成立這個觀點。
論曰：
遠行及獨行，無身住空窟，調伏難調伏，則解脫魔縛。
釋曰：因為能夠緣取一切境界，所以叫做遠行。因為沒有第二個識，所以叫做獨行。無身有兩種含義：一是沒有色身，二是沒有生身。身體內部叫做空窟。識在身體內部，所以叫做住在空窟中。二是五臟中心臟，其中有孔。意識在這個孔中，所以叫做住在空窟中。三是諸法實際上什麼都沒有，卻執著認為有。識在這種什麼都沒有的狀態中，所以叫做住在空窟中。本來是卑劣惡劣的煩惱作為原因，所以叫做難以調伏。如果有人能夠調伏這個識，使它不順從迷惑和業力而獲得自在，所以叫做調伏。三界的迷惑障礙叫做魔縛。這個人調伏了難以調伏的識，就能得到解脫。還有其他的聖言來證明這個觀點。
論曰：如經中所說，這眼根等五根，所緣取的境界，每一個境界，意識都能夠取用和分別。意識是它們生起的原因。
釋曰：這五根所緣取的色等境界，如果識能夠緣取色，那麼就立名為眼識。每一個境界
【English Translation】 English version: Because of relying on the body, it seems as if touch arises. When a practitioner correctly enters contemplation, even though the five consciousnesses do not arise, in the midst of (the practice), feelings of joy or pleasure arise in relation to the physical body (rupa-kaya).
Treatise says: It is like the colored sense faculties (rupa-indriya) arising dependent on the body.
Explanation: The colored sense faculties, namely the eye faculty (caksu-indriya) and so on, are different from the physical body (rupa-kaya); they rely on the body. Because these faculties rely on the body, these faculties can cause harm or benefit to the body. Consciousness (vijnana) is also like this; because it relies on the body, it appears like touch and can also cause harm or benefit to the body. Furthermore, just as the body faculty (kaya-indriya) relies on the body, if there is an external touch condition (sparsha-pratyaya), the body faculty arises as if it were touch. If it arises as if it were touch, then it will cause harm or benefit to the body it relies on. Consciousness (vijnana) is also like this; because it relies on the body, it arises as if it were touch.
Treatise says: Here, a verse is spoken.
Explanation: The Bodhisattvas say that there is only consciousness (vijnana) and no separate five consciousnesses (panca-vijnana), so they cite a verse from the Dharmapada Sutra to establish this view.
Treatise says:
'Far-going and solitary-going, without a body dwelling in an empty cave, subduing the unsubdued, then liberation from the bonds of Mara (Mara-bandhana)'.
Explanation: Because it can cognize all realms, it is called far-going (duraṅgama). Because there is no second consciousness, it is called solitary-going (ekacara). 'Without a body' has two meanings: one is without a physical body (rupa-kaya), and the other is without a produced body (utpāda-kaya). The inside of the body is called an empty cave (sunya-guhā). Because consciousness is inside the body, it is called dwelling in an empty cave. Second, the heart (hrdaya) is in the center of the five viscera (panca-skandha), and there is a hole in it. Consciousness is in this hole, so it is called dwelling in an empty cave. Third, all dharmas are actually non-existent, but one clings to them as existent. Consciousness is in this non-existent state, so it is called dwelling in an empty cave. Originally, base and evil afflictions (klesha) are the cause, so it is called difficult to subdue (durdamah). If a person can subdue this consciousness, causing it not to follow delusion and karma (karma) and to attain freedom, it is called subduing (damah). The delusions and obstacles of the three realms (trayo-dhātu) are called the bonds of Mara (Mara-bandhana). This person, having subdued the difficult-to-subdue, then attains liberation (moksha). There are also other sacred words to prove this view.
Treatise says: As it says in the sutra, these five faculties (panca-indriya) of eye (caksu) and so on, the realms they cognize, each and every realm, consciousness (vijnana) can grasp and discriminate. Consciousness is the cause of their arising.
Explanation: These realms of form (rupa) and so on that the five faculties cognize, if consciousness can cognize form, then it is established as eye consciousness (caksu-vijnana). Each and every realm
意識既悉能取。又能分別。是故五識無用。又意識若亂眼等識則不生。由意識變異。生眼等根及識。是故意識為彼生因。
論曰。復有別說。分別說十二入中。是六識聚說名意入。
釋曰。此更引聖言證唯有意識。無別有余識。如來於經中分別十二入。合六識聚以為意入。以此三義故知。唯有意識無別余識。
論曰。是處安立本識為義識。此中一切識說名相識。意識及依止識應知名見識。何以故。此相識由是見生因。顯現似塵故作見生依止事。
釋曰。是本識於二識中。可得安立為相識及見識。不是安立本識為塵識。此中一切識說名相識。本識可得安立於相見二識處。此本識以意識及依止識為見識。以眼識等識及一切法為相識。為此生因由緣緣故。于彼處中是見生因故。于彼法為見。顯現似塵故意識見相續住不斷因故。作此識依止事。
論曰。如此諸識成立唯識。云何諸塵現前顯現知其非有。如佛世尊說。若菩薩與四法相應。能尋能入一切識無塵。
釋曰。四法是智。菩薩若與四智相應。在方便中能尋理得正解能入理。故知一切唯識無塵。
論曰。何者為四。一知相違識相。譬如餓鬼畜生人天。于同境界由見識有異。
釋曰。於一境界分別不同。故名相違相違識境
【現代漢語翻譯】 現代漢語譯本：如果意識既能攝取（事物），又能加以分別，那麼眼識等五識就沒有作用了。而且，如果意識混亂，眼識等其他識就不會產生。由於意識的變化，才產生了眼等根以及各種識。因此，意識是它們產生的根源。
論曰：還有其他的說法。在分別十二入（dvādaśa āyatana）時，將六識聚合起來稱為意入（mana-āyatana）。
釋曰：這裡進一步引用聖言來證明只有意識，沒有其他的識。如來在經典中分別十二入，將六識聚合成意入。基於這三個理由，可知只有意識，沒有其他的識。
論曰：在此處，可以安立本識（mūla-vijñāna）為義識（artha-vijñāna）。這裡的一切識都可稱為相識（lakṣaṇa-vijñāna）。意識以及作為其所依止的識，應當被稱為見識（darśana-vijñāna）。為什麼呢？因為這相識是見識產生的根源，它顯現得像塵埃一樣，所以作為見識產生的所依止。
釋曰：在本識于相識和見識這二識中，可以安立為相識和見識，而不是安立本識為塵識。這裡的一切識都可以稱為相識。本識可以安立在相識和見識這兩個位置上。這個本識以意識和作為其所依止的識作為見識，以眼識等識以及一切法作為相識。因為是見識產生的根源，由於因緣的緣故。在那個地方是見識產生的根源，因此對於那個法來說就是見識。因為它顯現得像塵埃一樣，所以意識的見相續住不斷，因此作為這個識的所依止。
論曰：像這樣，各種識成立了唯識（vijñānamātra）。那麼，如何能在各種塵境現前顯現時，知道它們並非真實存在呢？正如佛世尊所說，如果菩薩與四法相應，就能尋覓並進入一切識無塵的境界。
釋曰：四法是智慧。菩薩如果與四種智慧相應，在方便之中能夠尋覓真理，得到正確的理解，能夠進入真理。因此可知一切唯識無塵。
論曰：哪四種呢？一是了知相違的識相。譬如餓鬼、畜生、人、天，對於同一個境界，由於見識不同而有差異。
釋曰：對於同一個境界，分別不同，所以叫做相違的識境。
【English Translation】 English version: If consciousness (vijñāna) can both grasp (objects) and discriminate (them), then the five consciousnesses (pañca-vijñāna), such as eye-consciousness, are useless. Moreover, if consciousness is confused, the other consciousnesses like eye-consciousness will not arise. It is due to the transformation of consciousness that the sense organs like the eye and the various consciousnesses arise. Therefore, consciousness is the cause of their arising.
Treatise says: There is another explanation. In distinguishing the twelve entrances (dvādaśa āyatana), the collection of the six consciousnesses (ṣaṭ-vijñāna-kāya) is called the mind-entrance (mana-āyatana).
Explanation says: Here, sacred words are further cited to prove that there is only consciousness, and no other consciousnesses exist. The Tathāgata (如來) distinguishes the twelve entrances in the scriptures, combining the collection of the six consciousnesses into the mind-entrance. Based on these three reasons, it can be known that there is only consciousness, and no other consciousnesses exist.
Treatise says: In this place, the fundamental consciousness (mūla-vijñāna) can be established as object-consciousness (artha-vijñāna). All consciousnesses here can be called characteristic-consciousness (lakṣaṇa-vijñāna). Consciousness and the consciousness that it relies on should be called perception-consciousness (darśana-vijñāna). Why? Because this characteristic-consciousness is the cause of the arising of perception-consciousness. It appears like dust, so it serves as the basis for the arising of perception-consciousness.
Explanation says: Among the two consciousnesses, characteristic-consciousness and perception-consciousness, the fundamental consciousness can be established as characteristic-consciousness and perception-consciousness, but not as dust-consciousness. All consciousnesses here can be called characteristic-consciousness. The fundamental consciousness can be established in the positions of characteristic-consciousness and perception-consciousness. This fundamental consciousness takes consciousness and the consciousness it relies on as perception-consciousness, and takes consciousnesses like eye-consciousness and all dharmas as characteristic-consciousness. Because it is the cause of the arising of perception-consciousness, due to the condition of causes and conditions. In that place, it is the cause of the arising of perception-consciousness, so it is perception-consciousness for that dharma. Because it appears like dust, the continuous dwelling of the perception of consciousness is uninterrupted, so it serves as the basis for this consciousness.
Treatise says: In this way, the various consciousnesses establish the doctrine of Consciousness-Only (vijñānamātra). Then, how can one know that various dust-objects are not real when they appear before one's eyes? Just as the World-Honored One (Bhagavat) said, if a Bodhisattva (菩薩) is in accordance with the four dharmas, he can seek and enter the realm where all consciousnesses are without dust.
Explanation says: The four dharmas are wisdom. If a Bodhisattva is in accordance with the four wisdoms, he can seek the truth in skillful means, obtain correct understanding, and enter the truth. Therefore, it can be known that all is Consciousness-Only, without dust.
Treatise says: What are the four? First, knowing the contradictory aspects of consciousness. For example, ghosts, animals, humans, and gods have differences in the same realm due to different perceptions.
Explanation says: Because there are different discriminations in the same realm, it is called the contradictory realm of consciousness.
名相。此境實無所有。但隨識變異故分別不同。菩薩若通達此理則解唯識故名為智。
論曰。二由見無境界識。譬如於過去未來夢影塵中。
釋曰。有時見離境界識得生。譬如識過去等境。
論曰。三由知離功用無顛倒應成。譬如實有塵中緣塵起識。不成顛倒不由功用如實知故。
釋曰。菩薩作如此解。若塵如所顯實有。離修對治自然應成無顛倒智。由如實知故既無此義。故知實無有塵。但于無中執有故成顛倒。
論曰。四由知義隨順三慧。
釋曰。一切塵義悉隨逐三慧。菩薩能如此知。
論曰。云何如此。
釋曰。云何一切義隨逐三慧。
論曰。一切聖人入觀。
釋曰。聖人謂聲聞緣覺菩薩。此等聖人正在定中名為入觀。
論曰。得心自在。
釋曰。已得心隨事成。謂入住出位中。
論曰。由愿樂自在故。
釋曰。如所愿樂。諸塵皆隨愿樂變異。
論曰。如願樂塵種種顯現故。
釋曰。若欲令地界成水界。如意即成。火等界亦爾。
論曰。若觀行人已得奢摩他。
釋曰。觀行人有二種。一得正思。二得正修。今明得正修人。
論曰。修法觀加行。
釋曰。法謂修多羅等十二部經。依
【現代漢語翻譯】 現代漢語譯本 名相（術語）。此境界實際上什麼都沒有，只是隨著意識的變異而產生不同的分別。菩薩如果通達這個道理，就理解了唯識的道理，因此稱為智。
論曰：二、因為見到沒有境界的識，就像在過去、未來、夢境、影像、微塵中一樣。
釋曰：有時會見到脫離境界的識產生，例如意識過去等等的境界。
論曰：三、因為知道脫離功用，沒有顛倒才能成就。例如真實存在的微塵中，緣微塵而生起識，不成顛倒，不依靠功用，如實地知曉。
釋曰：菩薩這樣理解：如果微塵如所顯現的那樣真實存在，那麼脫離修行對治，自然應該成就沒有顛倒的智慧。因為如實知曉，既然沒有這個道理，所以知道實際上沒有微塵，只是在沒有中執著為有，所以才產生顛倒。
論曰：四、因為知道義理隨順三慧。
釋曰：一切微塵的義理都跟隨三慧。菩薩能夠這樣知曉。
論曰：怎樣才是這樣呢？
釋曰：怎樣才是一切義理都跟隨三慧呢？
論曰：一切聖人進入觀想。
釋曰：聖人指的是聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，獨自悟道的修行者）、菩薩（Bodhisattva，發願普度眾生的修行者）。這些聖人正在禪定中，稱為進入觀想。
論曰：得到心的自在。
釋曰：已經得到心隨事成的境界，指的是入住出位的狀態。
論曰：因為愿樂自在的緣故。
釋曰：如所愿樂，各種微塵都隨著愿樂而變異。
論曰：如願樂微塵種種顯現的緣故。
釋曰：如果想要讓地界變成水界，如意就能成就。火等界也是這樣。
論曰：如果觀想修行人已經得到奢摩他（Śamatha，止，禪定）。
釋曰：觀想修行人有兩種，一種是得到正思，一種是得到正修。現在說明得到正修的人。
論曰：修習法觀加行。
釋曰：法指的是修多羅（Sūtra，經）等十二部經，依靠這些經典。
【English Translation】 English version Nāmasaṃjñā (Terminology). This realm is actually devoid of anything; it is only due to the transformations of consciousness that different distinctions arise. If a Bodhisattva understands this principle, they comprehend the doctrine of Vijñāptimātratā (Consciousness-only), hence they are called 'wise'.
Treatise says: Secondly, because one sees consciousness without an object, like in the past, future, dreams, shadows, or dust.
Explanation says: Sometimes one sees consciousness arising apart from an object, such as consciousness of past objects.
Treatise says: Thirdly, because one knows that without effort, non-reversedness should be accomplished. For example, in truly existing dust, consciousness arises dependent on the dust, without being reversed, and without relying on effort, one knows it as it is.
Explanation says: A Bodhisattva understands it this way: if the dust were truly existent as it appears, then without cultivation and antidotes, non-reversed wisdom should naturally be accomplished. Since there is no such principle because of knowing things as they are, it is known that there is actually no dust; it is only by clinging to existence in non-existence that reversal arises.
Treatise says: Fourthly, because one knows that the meaning accords with the three wisdoms.
Explanation says: The meaning of all dust accords with the three wisdoms. A Bodhisattva is able to know it in this way.
Treatise says: How is it like this?
Explanation says: How does all meaning accord with the three wisdoms?
Treatise says: All sages enter contemplation.
Explanation says: Sages refer to Śrāvakas (Hearers, those who attain enlightenment by listening to the Dharma), Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment independently), and Bodhisattvas (beings who vow to liberate all sentient beings). These sages, being in samādhi (meditative absorption), are called 'entering contemplation'.
Treatise says: Having obtained mastery of mind.
Explanation says: Having already obtained the state where the mind accomplishes things as desired, referring to the state of entering, abiding, and emerging.
Treatise says: Because of the freedom of wish and desire.
Explanation says: As wished and desired, all kinds of dust transform according to wish and desire.
Treatise says: Because dust appears in various ways as wished and desired.
Explanation says: If one wants to transform the earth element into the water element, it is accomplished as desired. The same is true for the fire element and other elements.
Treatise says: If a practitioner of contemplation has already attained Śamatha (tranquility, meditative stabilization).
Explanation says: There are two kinds of contemplation practitioners: one who has attained right thought, and one who has attained right practice. Now we are explaining the person who has attained right practice.
Treatise says: Cultivating the preliminary practices of Dharma contemplation.
Explanation says: Dharma refers to the twelve divisions of scriptures, such as Sūtras (discourses of the Buddha). Relying on these scriptures.
十二部經所顯法相。熟修行毗婆舍那。
論曰。隨唯思惟義顯現故。
釋曰。於一五陰中隨心思惟。或顯現如不凈苦無常空無我等乃至十六諦相悉隨思惟。顯現及餘一切法相亦爾。
論曰。若人得無分別智。未出無分別觀。一切塵不顯現故。由境界等義隨順三慧。由前引證成就唯識義。故知唯識無塵。此中有六偈重顯前義。此偈后依智學中當廣分別說。謂餓鬼畜生人天如是等。
釋曰。若菩薩已得無分別智。正在觀中若塵如所顯現實有。無分別智則不得成。既實有無分別智。故知道理實無所有。◎
◎分別章第三
論曰。若唯識似塵顯現。依止說名依他性。云何成依他何因緣說名依他。
釋曰。離塵唯有識。此識能生變異。顯現似塵。如此體相及功能。亂識說名依他性。唯見亂識有自體。不見有他。云何成立此識為依他性。若言能生變異。變異依此識。乃是為他所依。云何說此識為依他性。
論曰。從自熏習種子生故。系屬因緣不得自在。若生無有功能。過一剎那得自住故。說名依他。
釋曰。由自因生故。生已無有自能停住。過一剎那自所取故。由約他說故名依他。
論曰。若分別性依依他。實無所有似塵顯現。云何成分別。何因緣說名分別。
【現代漢語翻譯】 現代漢語譯本 十二部經（Dvadashanga-dharma，佛教經典的不同分類）所顯示的法相（Dharma-lakshana，佛法的特徵）。精熟修行毗婆舍那（Vipashyana，內觀）。
論曰：隨著唯有思惟的意義顯現的緣故。
釋曰：對於五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）中的任何一個，隨心進行思惟。或者顯現出如不凈、苦、無常、空、無我等，乃至十六諦相（Shodasha-satya-lakshana，十六種真理的特徵）都隨著思惟而顯現。以及其餘一切法相也是如此。
論曰：如果有人得到無分別智（Nirvikalpa-jnana，無分別的智慧），尚未脫離無分別觀（Nirvikalpa-darshana，無分別的觀照），一切塵（Raja，煩惱）都不會顯現。由於境界等意義順應三種智慧（Tri-vidya，三種智慧）。通過前面的引證成就唯識（Vijnanavada，唯識宗）的意義。所以知道唯識中沒有塵。這裡有六個偈頌重新顯明前面的意義。這些偈頌之後在依智學中將廣泛分別解說。例如餓鬼（Preta，餓鬼道）、畜生（Tiryagyoni，畜生道）、人（Manushya，人道）、天（Deva，天道）等等。
釋曰：如果菩薩（Bodhisattva，發菩提心，立志成佛的修行者）已經得到無分別智，正在觀照之中，如果塵如所顯現的那樣真實存在，那麼無分別智就無法成就。既然確實存在無分別智，所以知道道理上確實什麼都沒有。
◎分別章第三
論曰：如果唯識（Vijnana，意識）類似塵顯現，依止於此而說名為依他性（Paratantra-svabhava，依他起性）。如何成就依他性？因為什麼因緣而說名為依他？
釋曰：離開塵，唯有識。此識能夠產生變異，顯現得類似塵。如此的體相和功能，亂識（Bhranta-vijnana，虛妄的意識）說名為依他性。只見到亂識有自體，沒有見到有他。如何成立此識為依他性？如果說能夠產生變異，變異依此識，乃是為此他所依。怎麼說此識為依他性？
論曰：從自身熏習的種子（Bija，種子）產生，系屬於因緣（Hetu-pratyaya，原因和條件）而不得自在。如果產生后沒有功能，超過一剎那（Kshana，極短的時間單位）就能夠自己存在，所以說名為依他。
釋曰：由於自身的原因產生，產生后沒有自身的能力停住，超過一剎那就會被自身所取。由於約他而說，所以名為依他。
論曰：如果分別性（Parikalpita-svabhava，遍計所執性）依止於依他性，實際上什麼都沒有，卻類似塵顯現。如何成就分別？因為什麼因緣而說名為分別？
【English Translation】 English version The Dharma-lakshanas (Dharma characteristics, features of the Dharma) revealed by the twelve divisions of scriptures (Dvadashanga-dharma, different classifications of Buddhist scriptures). Thoroughly cultivate Vipashyana (Vipashyana, insight meditation).
Treatise says: Because the meaning of only thinking appears.
Explanation says: In one of the five Skandhas (Skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness), contemplate according to one's mind. Or manifest as impurity, suffering, impermanence, emptiness, non-self, etc., and even the sixteen characteristics of the Truths (Shodasha-satya-lakshana, sixteen characteristics of the truths) all manifest according to contemplation. And so are all other Dharma characteristics.
Treatise says: If a person obtains non-discriminating wisdom (Nirvikalpa-jnana, non-discriminating wisdom), and has not yet emerged from non-discriminating observation (Nirvikalpa-darshana, non-discriminating observation), then all dust (Raja, defilements) will not appear. Because the meaning of the realm accords with the three wisdoms (Tri-vidya, three wisdoms). Through the preceding citations, the meaning of Vijnanavada (Vijnanavada, Consciousness-only school) is accomplished. Therefore, it is known that there is no dust in Vijnana-only. Here are six verses that re-emphasize the preceding meaning. These verses will be extensively explained later in the study of wisdom. Such as hungry ghosts (Preta, the realm of hungry ghosts), animals (Tiryagyoni, the animal realm), humans (Manushya, the human realm), gods (Deva, the realm of gods), and so on.
Explanation says: If a Bodhisattva (Bodhisattva, a practitioner who has generated Bodhicitta and aspires to become a Buddha) has already obtained non-discriminating wisdom and is in the midst of contemplation, if the dust is as real as it appears, then non-discriminating wisdom cannot be achieved. Since non-discriminating wisdom truly exists, it is known that in principle, nothing truly exists.
◎ Chapter Three on Discrimination
Treatise says: If Vijnana (Vijnana, consciousness) appears similar to dust, and is said to be dependent nature (Paratantra-svabhava, dependent nature) based on this, how is dependent nature achieved? For what reason is it called dependent?
Explanation says: Apart from dust, there is only consciousness. This consciousness can produce variations, appearing similar to dust. Such a nature and function, deluded consciousness (Bhranta-vijnana, false consciousness) is called dependent nature. Only the deluded consciousness is seen to have its own nature, and others are not seen. How is this consciousness established as dependent nature? If it is said that it can produce variations, and the variations depend on this consciousness, then it is what others depend on. How can this consciousness be called dependent nature?
Treatise says: Because it arises from the seeds (Bija, seeds) of self-perfuming, it is bound by causes and conditions (Hetu-pratyaya, causes and conditions) and cannot be independent. If there is no function after arising, and it can exist on its own after a moment (Kshana, an extremely short unit of time), then it is called dependent.
Explanation says: Because it arises from its own cause, it has no ability to stop after arising, and it will be taken by itself after a moment. Because it is spoken of in relation to others, it is called dependent.
Treatise says: If the discriminated nature (Parikalpita-svabhava, the completely conceptualized nature) depends on the dependent nature, it is actually nothing, but it appears similar to dust. How is discrimination achieved? For what reason is it called discrimination?
釋曰。此問有三。一問依止。此分別性既依止於他。應成依他性。云何名分別。次問無所有。此分別既實無所有。無所有中有何分別。后問似塵。此分別既似塵顯現。云何稱分別。何因緣故。說名分別性。
論曰。無量相貌。意識分別顛倒生因故成分別。
釋曰。一切塵相貌。是分別說名意識。意識顛倒生境界故名生因。由此道理故成分別。
論曰。無有自相唯見分別故。說名分別。
釋曰。自體既無唯見亂識故。說名分別。
論曰。若真實性分別性。永無所有為相云何成真實。何因緣說名真實。
釋曰。分別性于依他性一分永無。若以無所有為相。何故立為真實。不立為非真實。說亦如此。
論曰。由如無不如。故成真實。
釋曰。此下三義答兩問。此是第一以不相違義顯真實。如世間說真實友。
論曰。由成就清凈境界。
釋曰。此是第二以無顛倒義顯真實。由境界無顛倒故。得四種清凈。如世間說真實物。
論曰。由一切善法中最勝。
釋曰。此是第三以無分別義顯真實。即五種無分別。謂五種真實。如世間說真實行。
論曰。于勝義成就故說名真實。
釋曰。於前三勝無有壞失故說成就。由成就故真實。
【現代漢語翻譯】 現代漢語譯本： 解釋：這裡有三個問題。第一問是關於所依止的。既然這種分別性是依止於他而存在的，那麼它應該成為依他性（Paratantra-svabhava，依他起性）。為什麼還稱之為分別性呢？第二個問題是關於無所有。既然這種分別實際上什麼都沒有，那麼在什麼都沒有之中又有什麼分別呢？第三個問題是關於相似於塵。既然這種分別性看起來像是塵埃顯現，為什麼還稱之為分別呢？是什麼原因，把它叫做分別性呢？
論：由於無量的相貌，意識的分別和顛倒產生的原因，所以才成為分別。
解釋：一切塵埃的相貌，都是分別，被稱作意識。意識顛倒產生境界，所以叫做生因。由於這個道理，所以才成為分別。
論：因為沒有自相，只是見到分別，所以叫做分別。
解釋：自體既然沒有，只是見到混亂的意識，所以叫做分別。
論：如果真實性和分別性，永遠都沒有，以什麼作為相呢？如何成為真實？因為什麼原因，稱作真實呢？
解釋：分別性在依他性的一部分中永遠沒有。如果以無所有作為相，為什麼把它立為真實，而不立為非真實呢？說也是這樣。
論：由於如實和不如實，所以成為真實。
解釋：下面用三種意義來回答兩個問題。這是第一種，用不相違背的意義來顯示真實。就像世間所說的真實朋友一樣。
論：由於成就清凈的境界。
解釋：這是第二種，用沒有顛倒的意義來顯示真實。由於境界沒有顛倒，所以得到四種清凈。就像世間所說的真實事物一樣。
論：由於在一切善法中最為殊勝。
解釋：這是第三種，用沒有分別的意義來顯示真實。也就是五種無分別，也就是五種真實。就像世間所說的真實行為一樣。
論：因為在勝義（Paramartha，勝義諦）上成就，所以叫做真實。
解釋：對於前面三種殊勝沒有壞失，所以說成就。由於成就的緣故，所以是真實。
【English Translation】 English version: Explanation: There are three questions here. The first question is about what it relies on. Since this discriminating nature relies on others, it should become the dependent nature (Paratantra-svabhava). Why is it still called discrimination? The second question is about non-existence. Since this discrimination actually has nothing, then what discrimination is there in nothing? The third question is about resembling dust. Since this discriminating nature appears like dust, why is it still called discrimination? What is the reason for calling it discriminating nature?
Treatise: Because of the immeasurable appearances, the causes of the discrimination and inversion of consciousness, it becomes discrimination.
Explanation: All appearances of dust are discriminations, called consciousness. The inversion of consciousness produces realms, so it is called the cause of production. Because of this principle, it becomes discrimination.
Treatise: Because there is no self-nature, only seeing discrimination, it is called discrimination.
Explanation: Since the self-nature does not exist, only seeing confused consciousness, it is called discrimination.
Treatise: If reality and discrimination never exist, what is taken as the characteristic? How does it become reality? For what reason is it called reality?
Explanation: Discrimination never exists in a part of the dependent nature. If non-existence is taken as the characteristic, why is it established as reality and not as non-reality? The same is true of saying it.
Treatise: Because of being as it is and not being as it is, it becomes reality.
Explanation: The following uses three meanings to answer two questions. This is the first, using the meaning of non-contradiction to show reality. It is like what the world calls a true friend.
Treatise: Because of achieving a pure realm.
Explanation: This is the second, using the meaning of non-inversion to show reality. Because the realm has no inversion, four kinds of purity are obtained. It is like what the world calls a real thing.
Treatise: Because it is the most excellent among all good dharmas.
Explanation: This is the third, using the meaning of non-discrimination to show reality. That is, the five kinds of non-discrimination, which are the five kinds of reality. It is like what the world calls true conduct.
Treatise: Because of achieving in the ultimate meaning (Paramartha), it is called reality.
Explanation: Because there is no destruction of the previous three excellences, it is called achievement. Because of achievement, it is reality.
論曰。複次若有分別及所分別。分別性成。
釋曰。欲問此三種分別義。故先列出此三分別名。
論曰。此中何法名分別。何法所分別。何法名分別性。
釋曰。一一別問。求其異相。
論曰。意識是分別。具三種分別故。
釋曰。此下答三問此即答第一問。六識之中但以意識為分別。以意識具自性憶持顯示三分別故五識則不爾。
論曰。何以故。
釋曰。何以故。意識具三分別。
論曰。此識自言熏習為種子。
釋曰。如說根塵名。數習此名熏習于本識。以為種子。由此種子后時意識。似根似塵而起名為色識自有二義。一如眼名熏習。唯生眼不生余法。余熏習亦爾故稱自。二本無法體。言語是自分別所作故名自。
論曰。及一切識言熏習為種子。
釋曰。如說六識名。數習此名熏習本識為種子。由此種子。意識后時似六識而起。名為識識。
論曰。是故此生。
釋曰。由二種熏習種子故。此意識得生。
論曰。由無邊分別。一切處分別。
釋曰。意識為此二種種子所變。分別功能無邊故。似一切境界起。
論曰。但名分別說名分別。
釋曰。由此義故但意識名分別故。三種分別中說意識名分別。
【現代漢語翻譯】 現代漢語譯本：論曰：其次，如果存在能分別的事物和被分別的事物，那麼分別的性質就成立。 釋曰：想要詢問這三種分別的含義，所以首先列出這三種分別的名稱。 論曰：這裡面，什麼法叫做『分別』？什麼法叫做『所分別』？什麼法叫做『分別性』？ 釋曰：一一分別提問，尋求它們各自不同的相狀。 論曰：意識就是『分別』，因為它具備三種分別。 釋曰：下面回答這三個問題，這裡是回答第一個問題。在六識之中，只以意識作為『分別』，因為意識具備自性分別、憶持分別、顯示分別這三種分別，而前五識則不具備。 論曰：為什麼呢？ 釋曰：為什麼意識具備這三種分別呢？ 論曰：這個意識以語言熏習作為種子。 釋曰：就像說根、塵的名稱，數數習用這些名稱，熏習于本識，作為種子。由於這個種子，後來的意識，類似根、類似塵而生起，稱為色識。『自』有兩種含義：一是如同眼的名稱熏習，只生眼識，不生其他法，其他的熏習也是這樣，所以稱為『自』。二是本來沒有法體，語言是自己分別所作，所以叫做『自』。 論曰：以及一切識的語言熏習作為種子。 釋曰：就像說六識的名稱，數數習用這些名稱，熏習本識作為種子。由於這個種子，意識後來類似六識而生起，稱為識識。 論曰：因此，這個意識產生。 釋曰：由於這兩種熏習的種子，所以這個意識得以產生。 論曰：由於無邊的分別，在一切處所進行分別。 釋曰：意識被這兩種種子所轉變，分別的功能是無邊的，所以類似一切境界而生起。 論曰：僅僅是名稱的分別，才稱為『分別』。 釋曰：由於這個道理，只有意識才叫做『分別』，所以在三種分別中，說意識叫做『分別』。
【English Translation】 English version: Treatise: Furthermore, if there are the discriminator (Vikalpa) and the discriminated (Vikalpya), then the nature of discrimination (Vikalpata) is established. Commentary: Wanting to inquire about the meaning of these three discriminations, these three discriminations are listed first. Treatise: Among these, what dharma is called 'discrimination' (Vikalpa)? What dharma is called 'discriminated' (Vikalpya)? What dharma is called 'nature of discrimination' (Vikalpata)? Commentary: Asking about each one separately, seeking their different characteristics. Treatise: Consciousness (Vijñāna) is 'discrimination' (Vikalpa), because it possesses three kinds of discrimination. Commentary: Below are the answers to these three questions; this is the answer to the first question. Among the six consciousnesses, only consciousness is considered 'discrimination' (Vikalpa), because consciousness possesses the three discriminations of self-nature (Svabhāva), memory (Smṛti), and manifestation (Darśana), while the five consciousnesses do not. Treatise: Why is that? Commentary: Why does consciousness possess these three discriminations? Treatise: This consciousness takes the verbal habituation (vāsanā) as its seed. Commentary: Just like saying the names of the sense faculties (Indriya) and sense objects (Viṣaya), repeatedly practicing these names, habituating the fundamental consciousness (Ālaya-vijñāna) as a seed. Because of this seed, later consciousness arises similar to the sense faculties and sense objects, and is called color consciousness (Rūpa-vijñāna). 'Self' (Sva) has two meanings: one is like the name of the eye habituation, which only produces eye consciousness and does not produce other dharmas; other habituations are also like this, so it is called 'self'. Second, there is originally no dharma substance; language is created by one's own discrimination, so it is called 'self'. Treatise: And the verbal habituation of all consciousnesses as seeds. Commentary: Just like saying the names of the six consciousnesses, repeatedly practicing these names, habituating the fundamental consciousness as a seed. Because of this seed, later consciousness arises similar to the six consciousnesses, and is called consciousness consciousness (Vijñāna-vijñāna). Treatise: Therefore, this arises. Commentary: Because of the seeds of these two kinds of habituation, this consciousness is able to arise. Treatise: Because of boundless discrimination, discrimination in all places. Commentary: Consciousness is transformed by these two kinds of seeds, and because the function of discrimination is boundless, it arises similar to all realms. Treatise: Only the discrimination of names is called 'discrimination'. Commentary: Because of this reason, only consciousness is called 'discrimination', so among the three discriminations, consciousness is said to be 'discrimination'.
論曰。此依他但是所分別。
釋曰。此下答第二問。所分別一切法。離識無別體。故以依他為所分別。
論曰。是因能成依他性。為所分別。
釋曰。若不藉因依他性不成。若無依他性則無所分別。由六種因成依他性。故得以依他性為所分別。
論曰。此中名分別性。
釋曰。此中成依他性因。說此因為分別性。
論曰。云何分別能計度。此依他性但如萬物相。
釋曰。此下答第三問。先更問后次第答。此語先總問。云何意識由分別故。能計度此依他性。但如萬物相貌。不但如一物相貌。
論曰。緣何境界。
釋曰。此下別舉六因為問。緣何法為境界。計度依他性。
論曰。執何相貌。
釋曰。執何相貌。計度依他性。
論曰。云何觀見。
釋曰。先以何方便推尋。后決斷計度依他性。
論曰。云何緣起。
釋曰。藉何緣發起。計度依他性。
論曰。云何言說。
釋曰。以何言說。計度依他性。
論曰。云何增益。
釋曰。云何于無中執有。計度依他性。意識名分別。依他是所分別。由此六因意識能分別依他性今當顯說此義。
論曰。由名等境界。
釋曰。由依他性離一切
【現代漢語翻譯】 現代漢語譯本 論曰：此依他（Paratantra-svabhava，緣起性）只是所分別（parikalpita，遍計所執性）。 釋曰：此下回答第二個問題。所分別的一切法，離開識（vijnana，意識）沒有別的自體。所以以依他為所分別。 論曰：是因能成就依他性，為所分別。 釋曰：如果不憑藉因，依他性不能成就。如果沒有依他性，就沒有所分別。由六種因成就依他性，所以得以依他性為所分別。 論曰：此中名為分別性。 釋曰：此中成就依他性的因，說此因為分別性。 論曰：云何分別能計度？此依他性但如萬物相。 釋曰：此下回答第三個問題。先更問后次第答。此語先總問。云何意識由分別故，能計度此依他性，但如萬物相貌。不單單如一物相貌。 論曰：緣何境界？ 釋曰：此下分別舉出六個因為問。緣何法為境界，計度依他性。 論曰：執何相貌？ 釋曰：執何相貌，計度依他性。 論曰：云何觀見？ 釋曰：先以何方便推尋，后決斷計度依他性。 論曰：云何緣起？ 釋曰：藉何緣發起，計度依他性。 論曰：云何言說？ 釋曰：以何言說，計度依他性。 論曰：云何增益？ 釋曰：云何于無中執有，計度依他性。意識名分別，依他是所分別。由此六因意識能分別依他性，今當顯說此義。 論曰：由名等境界。 釋曰：由依他性離一切
【English Translation】 English version Treatise: This Paratantra-svabhava (dependent nature) is merely the parikalpita (imagined nature). Explanation: This below answers the second question. All dharmas (phenomena) that are parikalpita have no separate entity apart from vijnana (consciousness). Therefore, Paratantra-svabhava is considered the parikalpita. Treatise: It is the cause that can establish the Paratantra-svabhava, as the parikalpita. Explanation: If not relying on causes, the Paratantra-svabhava cannot be established. If there is no Paratantra-svabhava, then there is no parikalpita. The Paratantra-svabhava is established by six causes, therefore, the Paratantra-svabhava can be considered the parikalpita. Treatise: In this, it is called the nature of discrimination. Explanation: Here, the cause that establishes the Paratantra-svabhava, this cause is said to be the nature of discrimination. Treatise: How does discrimination measure? This Paratantra-svabhava is just like the appearance of all things. Explanation: This below answers the third question. First, a further question, then a sequential answer. This statement first asks generally: How does consciousness, through discrimination, measure this Paratantra-svabhava, just like the appearance of all things? Not just like the appearance of one thing. Treatise: What realm does it cognize? Explanation: This below separately lists the six causes as questions. What dharma (phenomenon) is cognized as the realm, to measure the Paratantra-svabhava? Treatise: What appearance does it grasp? Explanation: What appearance does it grasp, to measure the Paratantra-svabhava? Treatise: How does it observe and see? Explanation: First, by what means does it investigate, then decisively measure the Paratantra-svabhava? Treatise: How does it arise from conditions? Explanation: Relying on what conditions does it arise, to measure the Paratantra-svabhava? Treatise: How does it speak? Explanation: With what speech does it measure the Paratantra-svabhava? Treatise: How does it augment? Explanation: How does it grasp existence in non-existence, to measure the Paratantra-svabhava? Consciousness is called discrimination, Paratantra-svabhava is the parikalpita. By these six causes, consciousness can discriminate the Paratantra-svabhava, now I will clearly explain this meaning. Treatise: Through names and other realms. Explanation: Because the Paratantra-svabhava is apart from all
分別。無分別為體故。立名等為境界。分別計度此性。
論曰。于依他性中。由執著相。
釋曰。先約名分別串習此名故執著此名以為相貌。后時分別此相。謂為眼等諸根。色等諸塵。識等諸心。執相貌已。
論曰。由決判起見。
釋曰。先思量是非。后時決判如我所見。眼等諸根乃至識等諸心。悉是實有所餘妄言。由此見故意識計度依他堅實起執已。
論曰。由覺觀言說緣起。
釋曰。如自所執起覺觀。思惟為自計度。或如自所執起覺觀言說令他計度。云何言說令他計度。
論曰。由見等四種言說。
釋曰。如所言說不出見等四種。此四種約根塵識成就故。攝一切所說分別品類皆盡。約此言說起顛倒。
論曰。實無有塵。計實有為增益。
釋曰。如四種言說實無有法。此中起執謂為實有。此名增益執。
論曰。由此因故能分別。
釋曰。由此六因意識。能分別依他性。令成所分別故。故以此因為分別性。
論曰。此三種性云何。
釋曰。此問三性一異義云何。
論曰。與他為異為不異。
釋曰。如依他性與餘二性為一為異。餘二性互論亦爾。
論曰。不異非不異。應如此說。
釋曰。答問明亦一
【現代漢語翻譯】 現代漢語譯本 分別的體性在於沒有分別。建立名稱等是分別的境界。通過分別來衡量這種體性。
論曰：在依他起性（Paratantra-svabhava，緣起性）中，由於執著于相。
釋曰：首先根據名稱分別來串習這個名稱，因此執著于這個名稱，認為它是相貌。之後再分別這個相，認為是眼等諸根，色等諸塵，識等諸心。執著于相貌之後。
論曰：由於決斷而產生見解。
釋曰：先思考什麼是對，什麼是錯。之後決斷說，正如我所見，眼等諸根乃至識等諸心，都是真實存在的，其餘的說法都是虛妄的。由於這種見解，意識就衡量依他起性是堅實存在的，從而產生執著。
論曰：由於覺觀言說的緣起。
釋曰：如自己所執著的，產生覺觀，思考作為自己的衡量。或者如自己所執著的，產生覺觀言說，使他人也進行衡量。如何用言說使他人進行衡量呢？
論曰：由於見等四種言說。
釋曰：如所說的，不出見等四種。這四種是關於根、塵、識成就的，涵蓋了一切所說的分別品類。由於這種言說而產生顛倒。
論曰：實際上沒有塵，卻認為真實有塵，這是增益。
釋曰：如四種言說實際上沒有法，卻在這種情況下產生執著，認為它是真實存在的。這叫做增益執。
論曰：由於這個原因，能夠分別。
釋曰：由於這六個原因，意識能夠分別依他起性，使之成為所分別的對象。因此，以這個原因作為分別性。
論曰：這三種自性是什麼？
釋曰：這是詢問三種自性是一還是異？
論曰：與其他的自性是相異還是不相異？
釋曰：如依他起性與其餘兩種自性是一還是異？其餘兩種自性相互討論也是如此。
論曰：不異也不是不異，應該這樣說。
釋曰：回答問題，說明也是一
【English Translation】 English version The nature of distinction lies in non-distinction. Establishing names and so on are the realm of distinction. Measuring this nature through distinction.
Treatise says: In Paratantra-svabhava (dependent nature), due to attachment to characteristics.
Explanation says: First, based on the distinction of names, one becomes accustomed to this name, thus clinging to this name as a characteristic. Later, one distinguishes this characteristic, considering it to be the various roots such as eyes, the various dusts such as colors, and the various minds such as consciousness. After clinging to the characteristics.
Treatise says: Due to judgment, views arise.
Explanation says: First, one contemplates what is right and what is wrong. Later, one judges that, as I see it, the various roots such as eyes, and even the various minds such as consciousness, are all truly existent, and other statements are false. Due to this view, consciousness measures the dependent nature as being solid and existent, thus giving rise to attachment.
Treatise says: Due to the arising of perception, contemplation, and speech.
Explanation says: As one clings to, perceptions and contemplations arise, thinking as one's own measurement. Or, as one clings to, perceptions and contemplations of speech arise, causing others to measure as well. How does speech cause others to measure?
Treatise says: Due to the four kinds of speech such as views.
Explanation says: As spoken, it does not go beyond the four kinds such as views. These four are about the accomplishment of roots, dusts, and consciousness, encompassing all categories of distinctions that are spoken of. Due to this speech, inversions arise.
Treatise says: In reality, there is no dust, but to consider that dust truly exists is an augmentation.
Explanation says: Like the four kinds of speech, there is actually no dharma, but in this situation, attachment arises, considering it to be truly existent. This is called the augmentation of clinging.
Treatise says: Due to this cause, one is able to distinguish.
Explanation says: Due to these six causes, consciousness is able to distinguish the dependent nature, making it the object to be distinguished. Therefore, this cause is taken as the nature of distinction.
Treatise says: What are these three natures?
Explanation says: This is asking whether the three natures are one or different?
Treatise says: Are they different from or not different from other natures?
Explanation says: Like the dependent nature, is it one with or different from the other two natures? The other two natures are discussed in the same way.
Treatise says: It is neither different nor not different; it should be said in this way.
Explanation says: Answering the question, clarifying that it is also one.
亦異應依此說。
論曰。有別義依他性名依他。
釋曰。此下總標亦一亦異義唯是一識識即依他性。于依他性中以別道理成立為三性。三性互不相是。即是不異非不異義。
論曰。有別義此成分別。有別義此成真實。
釋曰。有別道理。此依他性成。分別性真實性亦爾。
論曰。何者別義說名依他。從熏習種子生系屬他故。
釋曰。此下正釋三種別義。熏習有三種。一名言熏習識熏習二色識熏習識識熏習見識熏習。三煩惱熏習業熏習果報熏習。從此三種種子生。系屬於因故。成依他。非餘二性。
論曰。復有何義此成分別。此依他性為分別因。
釋曰。識以能分別為性。能分別必從所分別生。依他性即是所分別。為分別生因。即是分別緣。緣依他性有兩義。若談識體從種子生。自屬依他性。若談變異為色等相貌此屬分別性。色等相貌離識無別體。今言依他性為分別因。取依他變異義為分別因。不取識體從種子生義為分別因。
論曰。是所分別故成分別。
釋曰。變異相貌是識所分別。以此義故成立所分別。為分別性。
論曰。復有何義此成真實此依他性或成真實。如所分別實不如是有故。
釋曰。依他性變異為色等所分別塵。此塵實不如
【現代漢語翻譯】 現代漢語譯本： 亦異應依此說。
論曰：有別義，依他性（paratantra-svabhava，緣起性）名依他。
釋曰：此下總標亦一亦異義，唯是一識，識即依他性。于依他性中，以別道理成立為三性。三性互不相是，即是不異非不異義。
論曰：有別義，此成分別（parikalpita-svabhava，遍計所執性）。有別義，此成真實（parinispanna-svabhava，圓成實性）。
釋曰：有別道理，此依他性成。分別性、真實性亦爾。
論曰：何者別義說名依他？從熏習種子生，系屬他故。
釋曰：此下正釋三種別義。熏習有三種：一名言熏習識熏習，二色識熏習識識熏習見識熏習，三煩惱熏習業熏習果報熏習。從此三種種子生，系屬於因故，成依他，非餘二性。
論曰：復有何義此成分別？此依他性為分別因。
釋曰：識以能分別為性，能分別必從所分別生。依他性即是所分別，為分別生因，即是分別緣。緣依他性有兩義：若談識體從種子生，自屬依他性；若談變異為色等相貌，此屬分別性。色等相貌離識無別體。今言依他性為分別因，取依他變異義為分別因，不取識體從種子生義為分別因。
論曰：是所分別故成分別。
釋曰：變異相貌是識所分別。以此義故成立所分別，為分別性。
論曰：復有何義此成真實？此依他性或成真實，如所分別實不如是有故。
釋曰：依他性變異為色等所分別塵。此塵實不如
【English Translation】 English version: 'It is also different' should be explained accordingly.
Treatise says: Having a distinct meaning, the dependent nature (paratantra-svabhava) is called 'dependent'.
Explanation says: Below is a general statement that 'it is also one and also different' means it is only consciousness, and consciousness is the dependent nature. Within the dependent nature, three natures are established through different reasons. The three natures are not mutually identical, which means 'it is not different' and 'it is not not different'.
Treatise says: Having a distinct meaning, this constitutes the discriminated nature (parikalpita-svabhava). Having a distinct meaning, this constitutes the true nature (parinispanna-svabhava).
Explanation says: Having a distinct reason, this dependent nature is constituted. So are the discriminated nature and the true nature.
Treatise says: What distinct meaning is called 'dependent'? It arises from seeds of habituation and is dependent on others.
Explanation says: Below, the three distinct meanings are explained. There are three types of habituation: first, verbal habituation, consciousness habituation; second, color-consciousness habituation, consciousness-consciousness habituation, seeing-consciousness habituation; third, affliction habituation, karma habituation, retribution habituation. It arises from these three types of seeds and is dependent on causes, thus constituting the dependent nature, not the other two natures.
Treatise says: What other meaning constitutes the discriminated nature? This dependent nature is the cause of discrimination.
Explanation says: Consciousness has the nature of being able to discriminate. The ability to discriminate must arise from what is discriminated. The dependent nature is what is discriminated, and it is the cause of the arising of discrimination, that is, the condition for discrimination. There are two meanings regarding the condition of the dependent nature: if we talk about the substance of consciousness arising from seeds, it belongs to the dependent nature; if we talk about transformation into appearances such as colors, this belongs to the discriminated nature. Appearances such as colors have no separate substance apart from consciousness. Now, saying that the dependent nature is the cause of discrimination, we take the meaning of the transformation of the dependent nature as the cause of discrimination, not the meaning of the substance of consciousness arising from seeds as the cause of discrimination.
Treatise says: Because it is what is discriminated, it constitutes the discriminated nature.
Explanation says: The transformed appearances are what is discriminated by consciousness. Because of this meaning, what is discriminated is established as the discriminated nature.
Treatise says: What other meaning constitutes the true nature? This dependent nature sometimes constitutes the true nature, because what is discriminated is actually not as it appears.
Explanation says: The dependent nature transforms into discriminated objects such as colors. These objects are actually not as
所分別是有。約依他性明塵無所有。即以依他性成真實性。為存有道故。不明依他性。是無為真實性。
論曰。復有何義。由此一識成一切種種識相貌。
釋曰。此更問復以何道理。唯是一識或成八識。或成十一識故。言一切。於一一識中。如眼識分別青黃等差別。有種種識相貌。唯是一識復是何識。所以更為此問者前已釋異義。此下釋不異義。欲顯依他性具有三性。一識從種子生是依他有。種種識相貌是分別。分別實無所有是真實性。
論曰。本識識。
釋曰。一識謂一本識。本識變異為諸識故言識識。今不論變異為根塵。故但言識識。
論曰。所餘生起識。種種相貌故。
釋曰。所餘即阿陀那識。生起即六識。變異為七識。即是本識相貌。
論曰。復因此相貌生故。
釋曰。以七識熏習本識為種子。此種子復變異本識為七識。后七識即從前相貌種子生。
論曰。依他性有幾種。
釋曰。此問體類及義。並有幾種。
論曰。若略說有二種。一系屬熏習種子。
釋曰。此先明依他體類。從二種熏習生。一從業煩惱熏習生。二從聞熏習生。由體類系屬此二熏習。故稱依他性。若果報識體類為依他性。從業煩惱熏習生。若出世間思修慧體類。
【現代漢語翻譯】 現代漢語譯本 所分別的事物是存在的。就依他起性（Paratantra-svabhava，事物依賴其他條件而生起的性質）而言，說明塵境並無自性。即以依他起性成就真實性（Parinispanna-svabhava，事物最終的真實性質）。爲了存在之道，不說明依他起性，就是沒有作為真實性。
論曰：又有什麼意義，由此一個識（Vijnana，意識）成就一切種種識的相貌？
釋曰：這是進一步詢問，以什麼道理，唯獨一個識可以成為八識或十一識。所以說『一切』。在每一個識中，比如眼識分別青黃等差別，有種種識的相貌。唯獨一個識又是什麼識？之所以再次提出這個問題，是因為前面已經解釋了『異』的意義，這裡解釋『不異』的意義，想要顯示依他起性具有三性（trisvabhava）：一識從種子（bija）生起是依他有，種種識的相貌是分別（kalpana），分別實際上並無所有是真實性。
論曰：本識識。
釋曰：一個識指的是根本識（alaya-vijnana，阿賴耶識）。根本識變異成為諸識，所以說『識識』。現在不討論變異為根塵（indriya-visaya，感官和對像），所以只說『識識』。
論曰：其餘生起的識，有種種相貌。
釋曰：其餘指的是阿陀那識（Adana-vijnana，執持識），生起指的是六識（sad-vijnana，眼、耳、鼻、舌、身、意六識），變異成為七識（manas-vijnana，末那識），就是根本識的相貌。
論曰：又因此相貌生起。
釋曰：以七識熏習根本識作為種子，這個種子又變異根本識為七識，後來的七識就是從前面的相貌種子生起。
論曰：依他起性有幾種？
釋曰：這裡詢問的是體類和意義，以及有幾種。
論曰：如果簡略地說，有兩種。一是系屬於熏習種子。
釋曰：這裡先說明依他的體類，從兩種熏習生起。一是從業煩惱熏習生起，二是聽聞熏習生起。由於體類系屬於這兩種熏習，所以稱為依他起性。如果是果報識的體類作為依他起性，是從業煩惱熏習生起。如果是出世間的思修慧的體類。
【English Translation】 English version What is distinguished is existent. Regarding Paratantra-svabhava (the nature of dependence on others for arising), it explains that dust realms have no inherent existence. That is, using Paratantra-svabhava to accomplish Parinispanna-svabhava (the ultimate true nature of things). For the sake of the path of existence, not explaining Paratantra-svabhava is the same as not having it as true nature.
Treatise says: What is the meaning of this, that from this one Vijnana (consciousness) arise all kinds of appearances of consciousness?
Explanation says: This is a further question asking by what principle a single consciousness can become eight or eleven consciousnesses. Therefore, it says 'all'. In each consciousness, such as the eye consciousness distinguishing differences like blue and yellow, there are various appearances of consciousness. What consciousness is this single consciousness? The reason for asking this question again is that the meaning of 'difference' has already been explained earlier. Here, the meaning of 'non-difference' is explained, intending to show that Paratantra-svabhava possesses the three natures (trisvabhava): the arising of a consciousness from a seed (bija) is dependent existence, the various appearances of consciousness are discrimination (kalpana), and the fact that discrimination is actually without inherent existence is true nature.
Treatise says: Root consciousness consciousness.
Explanation says: One consciousness refers to the root consciousness (alaya-vijnana, storehouse consciousness). Because the root consciousness transforms into the various consciousnesses, it is called 'consciousness consciousness'. Now, we are not discussing transformation into sense organs and objects (indriya-visaya, senses and their objects), so we only say 'consciousness consciousness'.
Treatise says: The remaining arising consciousnesses have various appearances.
Explanation says: The remaining refers to Adana-vijnana (grasping consciousness), arising refers to the six consciousnesses (sad-vijnana, the six consciousnesses of eye, ear, nose, tongue, body, and mind), and transformation into the seventh consciousness (manas-vijnana, the thinking consciousness) is the appearance of the root consciousness.
Treatise says: And also arising from these appearances.
Explanation says: Using the seven consciousnesses to perfume the root consciousness as seeds, these seeds then transform the root consciousness into the seven consciousnesses. The later seven consciousnesses arise from the seeds of the previous appearances.
Treatise says: How many kinds of Paratantra-svabhava are there?
Explanation says: This asks about the types and meanings, and how many kinds there are.
Treatise says: If speaking briefly, there are two kinds. One is related to perfumed seeds.
Explanation says: Here, the types of dependence are first explained, arising from two kinds of perfuming. One arises from the perfuming of karma and afflictions, and the other arises from the perfuming of hearing. Because the types are related to these two kinds of perfuming, it is called Paratantra-svabhava. If the type of resultant consciousness is taken as Paratantra-svabhava, it arises from the perfuming of karma and afflictions. If it is the type of supramundane wisdom of thought and cultivation.
從聞熏習生。
論曰。二系屬凈品不凈品性不成就。是故由此二種系屬。說名依他性。
釋曰。此次釋依他義。若識分別此性或成煩惱。或成業或成果報。則屬不凈品。若般若緣此性無所分別則成凈品。謂境界清凈道清凈果清凈。若有自性不依。他則應定屬一品。既無定性或屬凈品。或屬不凈品。由此二分。隨一分不成就故名依他。
論曰。分別性亦有二種。一由分別自性。
釋曰。如眼等諸界中分別一界。或眼或耳等名分別自性。
論曰。二由分別差別。
釋曰。約無常等。更分別此眼等。名分別差別。
論曰。真實性亦有二種。一自性成就。
釋曰。謂有垢真如。
論曰。二清凈成就。
釋曰。謂無垢真如。
論曰。復有分別更成四種。一分別自性。二分別差別。三有覺。四無覺。有覺者能了別名言眾生分別。
釋曰。若眾生先了別見聞等四種言說。因名言起分別故名有覺。
論曰。無覺者。不能了別名言眾生分別。
釋曰。若眾生如牛羊等。先不能了別見聞等四種言說。由彼如所分別不能由言語成立。故名無覺。
論曰。複次分別有五種。一依名分別義自性。
釋曰。義謂名所目之法。先已知此物名。后
【現代漢語翻譯】 現代漢語譯本： 從聽聞熏習而產生。
論曰：兩種系屬，即凈品和不凈品，其自性並不成就。因此，由於這兩種系屬，被稱為依他性（Paratantra-svabhava，緣起性）。
釋曰：這是解釋依他性的含義。如果意識分別此依他性，或者成為煩惱，或者成為業，或者成為果報，那麼就屬於不凈品。如果般若（Prajna，智慧）緣此依他性而無所分別，那麼就成為凈品。所謂境界清凈、道清凈、果清凈。如果事物有自性而不依賴於其他，那麼就應該一定屬於一種品類。既然沒有固定的自性，或者屬於凈品，或者屬於不凈品。由於這兩種區分，任何一種區分不成就，所以稱為依他。
論曰：分別性（Parikalpita-svabhava，遍計所執性）也有兩種。一是由於分別自性。
釋曰：比如在眼等諸界中，分別一個界，或者眼或者耳等，名為分別自性。
論曰：二是由分別差別。
釋曰：依據無常等，進一步分別此眼等，名為分別差別。
論曰：真實性（Parinispanna-svabhava，圓成實性）也有兩種。一是自性成就。
釋曰：指有垢真如（Tathata，如）。
論曰：二是清凈成就。
釋曰：指無垢真如。
論曰：進一步分別，又形成四種。一是分別自性，二是分別差別，三是有覺，四是無覺。有覺者，能夠了解辨別名言眾生的分別。
釋曰：如果眾生先前瞭解辨別見聞等四種言說，因為名言而產生分別，所以稱為有覺。
論曰：無覺者，不能瞭解辨別名言眾生的分別。
釋曰：如果眾生像牛羊等，先前不能瞭解辨別見聞等四種言說，由於他們如所分別，不能通過言語成立，所以稱為無覺。
論曰：再次，分別有五種。一是依據名分別義自性。
釋曰：義是指名所指代的法。先已知此物的名稱，然後
【English Translation】 English version: Arising from hearing and熏習 (xunxi, perfuming/habituation).
Treatise says: The two affiliations, namely the pure category and the impure category, do not have an accomplished nature. Therefore, due to these two affiliations, it is called Paratantra-svabhava (依他性, dependent nature).
Explanation says: This explains the meaning of Paratantra. If consciousness differentiates this nature, it either becomes affliction, or karma, or karmic retribution, then it belongs to the impure category. If Prajna (般若, wisdom) contemplates this nature without differentiation, then it becomes the pure category. This means the purity of the realm, the purity of the path, and the purity of the result. If something has an inherent nature and does not depend on others, then it should definitely belong to one category. Since there is no fixed nature, it either belongs to the pure category or the impure category. Due to these two distinctions, if either distinction is not accomplished, it is called Paratantra.
Treatise says: Parikalpita-svabhava (分別性, the nature of discrimination) also has two types. One is due to differentiating the self-nature.
Explanation says: For example, among the realms of eye, etc., differentiating one realm, either eye or ear, etc., is called differentiating the self-nature.
Treatise says: Two is due to differentiating the differences.
Explanation says: Based on impermanence, etc., further differentiating this eye, etc., is called differentiating the differences.
Treatise says: Parinispanna-svabhava (真實性, the nature of reality) also has two types. One is the accomplishment of self-nature.
Explanation says: Refers to defiled Tathata (真如, suchness).
Treatise says: Two is the accomplishment of purity.
Explanation says: Refers to undefiled Tathata.
Treatise says: Further differentiation forms four types. One is differentiating the self-nature, two is differentiating the differences, three is having awareness, and four is not having awareness. Those with awareness are able to understand and distinguish the discriminations of sentient beings with names and words.
Explanation says: If sentient beings previously understand and distinguish the four kinds of speech of seeing, hearing, etc., because of names and words, discrimination arises, so it is called having awareness.
Treatise says: Those without awareness are unable to understand and distinguish the discriminations of sentient beings with names and words.
Explanation says: If sentient beings, like cows and sheep, etc., previously cannot understand and distinguish the four kinds of speech of seeing, hearing, etc., because they discriminate as they do, they cannot be established through language, so it is called not having awareness.
Treatise says: Furthermore, there are five types of discrimination. One is discriminating the self-nature of meaning based on name.
Explanation says: Meaning refers to the dharma indicated by the name. First, the name of this thing is known, then
以此名分別取此物。
論曰。譬如此名目此義。
釋曰。此名本來主此體故。得以此名。分別此體。
論曰。二依義分別名自性。
釋曰。先識此物體。未知其名。后聞說其名。即以先所識體。分別取此名。
論曰。譬如此義屬此名。
釋曰。此體本主此名故。得將此體分別取此名。
論曰。三依名分別名自性。
釋曰。如異國物名。始聞未解后。以常所習名。分別此名。方解此名。
論曰。譬如分別未識義名。
釋曰。未識此名所訓之義。故不解此名。
論曰。四依義分別義自性。
釋曰。如見此物體未識其名。以此物類分別此物方識其體。
論曰。譬如分別未識名義。
釋曰。由未識名故以義分別義。
論曰。五依二分別二自性。
釋曰。如金銀二名有金銀二體。於此名體並未了。金名為目赤體為目白體。銀名亦爾赤體為主金名為主。銀名白體亦爾。
論曰。譬如此名此義何義何名。
釋曰。意如向釋。
論曰。若攝一切分別。復有十種。
釋曰。如前已有具攝義但未明品類。具攝義此十種分別。更顯品類攝義。又明攝一切皆盡。
論曰。一根本分別謂本識。
釋曰
【現代漢語翻譯】 現代漢語譯本 以這個名稱來分別這個事物。
論曰：比如用這個名稱來指代這個意義。
釋曰：這個名稱本來就屬於這個實體，所以可以用這個名稱來分別這個實體。
論曰：第二種是依靠意義來分別名稱的自性。
釋曰：先認識這個物體，但不知道它的名稱。後來聽到別人說這個名稱，就用先前認識的物體來分別理解這個名稱。
論曰：比如這個意義屬於這個名稱。
釋曰：這個實體本來就屬於這個名稱，所以可以用這個實體來分別理解這個名稱。
論曰：第三種是依靠名稱來分別名稱的自性。
釋曰：比如外國事物的名稱，剛開始聽到不理解，後來用平時熟悉的名稱來分別理解這個名稱，才能明白這個名稱的含義。
論曰：比如分別不認識意義的名稱。
釋曰：因為不認識這個名稱所代表的意義，所以不理解這個名稱。
論曰：第四種是依靠意義來分別意義的自性。
釋曰：比如看到這個物體但不知道它的名稱，用同類的物體來分別理解這個物體，才能認識這個實體的本質。
論曰：比如分別不認識名稱的意義。
釋曰：因為不認識名稱，所以用意義來分別意義。
論曰：第五種是依靠二者（名稱和意義）來分別二者的自性。
釋曰：比如金（Gold）和銀（Silver）這兩個名稱，有金（Gold）和銀（Silver）這兩種實體。對於這些名稱和實體還不瞭解。金（Gold）這個名稱指的是赤色的實體，銀（Silver）這個名稱指的是白色的實體。銀（Silver）這個名稱也是如此，赤色的實體主要屬於金（Gold）這個名稱，白色的實體主要屬於銀（Silver）這個名稱。
論曰：比如這個名稱和這個意義，什麼意義，什麼名稱？
釋曰：意思如同前面的解釋。
論曰：如果總括一切分別，還有十種。
釋曰：如同前面已經有了總括的意義，但沒有明確品類。總括的意義就是這十種分別，更明顯地顯示了品類的總括意義。又說明總括一切都窮盡了。
論曰：第一種是根本分別，指的是本識（Ālaya-vijñāna）。
釋曰：
【English Translation】 English version Take this object by this name respectively.
Treatise says: It's like using this name to refer to this meaning.
Explanation says: This name originally belongs to this entity, so this name can be used to distinguish this entity.
Treatise says: Secondly, rely on the meaning to distinguish the nature of the name.
Explanation says: First recognize this object, but do not know its name. Later, after hearing its name, use the previously recognized object to distinguish and understand this name.
Treatise says: It's like this meaning belongs to this name.
Explanation says: This entity originally belongs to this name, so this entity can be used to distinguish and understand this name.
Treatise says: Thirdly, rely on the name to distinguish the nature of the name.
Explanation says: For example, the name of a foreign object, initially heard and not understood, later use the usual familiar name to distinguish this name, then understand the meaning of this name.
Treatise says: For example, distinguishing a name whose meaning is not known.
Explanation says: Because the meaning represented by this name is not known, this name is not understood.
Treatise says: Fourthly, rely on the meaning to distinguish the nature of the meaning.
Explanation says: For example, seeing this object but not knowing its name, use similar objects to distinguish and understand this object, then recognize the essence of this entity.
Treatise says: For example, distinguishing the meaning of a name that is not known.
Explanation says: Because the name is not known, meaning is used to distinguish meaning.
Treatise says: Fifthly, rely on the two (name and meaning) to distinguish the nature of the two.
Explanation says: For example, the two names of Gold and Silver, there are two entities of Gold and Silver. These names and entities are not yet understood. The name Gold refers to the red entity, and the name Silver refers to the white entity. The name Silver is also the same, the red entity mainly belongs to the name Gold, and the white entity mainly belongs to the name Silver.
Treatise says: For example, this name and this meaning, what meaning, what name?
Explanation says: The meaning is the same as the previous explanation.
Treatise says: If all distinctions are summarized, there are ten kinds.
Explanation says: It's like there was already a summary meaning before, but the categories were not clear. The summary meaning is these ten kinds of distinctions, which more clearly show the summary meaning of the categories. It also explains that summarizing everything is exhaustive.
Treatise says: The first is the fundamental distinction, which refers to the Ālaya-vijñāna (store consciousness).
Explanation says:
。是一切分別根本自體。亦分別即是阿黎耶識。
論曰。二相分別。謂色等識。
釋曰。此分別以相為相。即是色等塵識。
論曰。三依顯示分別。謂有依止眼等識識。
釋曰。此分別以依。及顯示為相。亦是所分別亦是能分別。即是六根及六識。六根是所依止。六識是能依止。
論曰。四相變異分別。
釋曰。相謂六塵。此分別以相變異為相。
論曰。謂老等變異。
釋曰。是身四大前後變異名老。若識分別此老名老相變異分別。等言攝病及死。
論曰。苦樂等受。
釋曰。身心苦樂受。前後變異。識分別此受名受相變異分別。等言攝不苦不樂受。
論曰。欲等惑。
釋曰。心欲前後變異。識分別此欲名。欲相變異分別。等言攝瞋癡等惑。
論曰。及抂時節等變異。
釋曰。非理逼害縛錄為抂不乖候寒熱豐儉為時節。抂及時節前後變異。識分別此抂及時節名抂時節相變異分別。等言攝有因緣逼害縛錄。乖候寒熱豐儉。
論曰。地獄等。
釋曰。是道變異。舍此五陰受地獄道五陰。諸道前後變異故名道變異。識分別此道故。名道相變異分別等言。攝餘五道。
論曰。欲界等變異。
釋曰。謂具縛離
【現代漢語翻譯】 現代漢語譯本：是一切分別的根本自體，也就是分別本身就是阿黎耶識（Ālayavijñāna，又稱阿賴耶識，藏識，含藏識，為瑜伽行學派所提出的八識理論中的第八識）。
論曰：二相分別，指的是色等識。
釋曰：這種分別以『相』為相，也就是色等塵識。
論曰：三依顯示分別，指的是有依止眼等識的識。
釋曰：這種分別以『依』和『顯示』為相，既是所分別的，也是能分別的。也就是六根和六識。六根是所依止，六識是能依止。
論曰：四相變異分別。
釋曰：『相』指的是六塵。這種分別以『相』的變異為相。
論曰：指的是老等變異。
釋曰：身體四大前後變異叫做老。如果識分別這種老，就叫做老相變異分別。『等』字包括病和死。
論曰：苦樂等受。
釋曰：身心苦樂感受前後變異。識分別這種感受，就叫做受相變異分別。『等』字包括不苦不樂受。
論曰：欲等惑。
釋曰：心欲前後變異。識分別這種慾望，就叫做欲相變異分別。『等』字包括嗔癡等煩惱。
論曰：以及抂（wǎng，通『枉』，冤屈）時節等變異。
釋曰：非理逼害、捆綁囚禁叫做『抂』，不符合氣候寒熱、豐收歉收叫做『時節』。『抂』和『時節』前後變異。識分別這種『抂』和『時節』，就叫做『抂時節相變異分別』。『等』字包括有因緣的逼害、捆綁囚禁，不符合氣候寒熱、豐收歉收。
論曰：地獄等。
釋曰：這是道（gati，眾生輪迴的去處）的變異。捨棄此五陰（skandha，構成眾生個體的五種要素，即色、受、想、行、識）而承受地獄道五陰。諸道前後變異，所以叫做道變異。識分別這種道，所以叫做道相變異分別。『等』字包括其餘五道。
論曰：欲界等變異。
釋曰：指的是具縛（指仍被煩惱束縛的眾生）和離
【English Translation】 English version: It is the fundamental self-nature of all discriminations, and discrimination itself is the Ālayavijñāna (storehouse consciousness, the eighth consciousness in Yogācāra Buddhism).
Treatise says: The two-aspect discrimination refers to the consciousness of form, etc.
Explanation says: This discrimination takes 'aspect' as its aspect, which is the consciousness of form, etc., and sense objects.
Treatise says: The three-dependent manifestation discrimination refers to the consciousness that relies on the eye consciousness, etc.
Explanation says: This discrimination takes 'reliance' and 'manifestation' as its aspects, which is both what is discriminated and what can discriminate. It is the six sense organs and the six consciousnesses. The six sense organs are what is relied upon, and the six consciousnesses are what can rely.
Treatise says: The four-aspect change discrimination.
Explanation says: 'Aspect' refers to the six sense objects. This discrimination takes the change of 'aspect' as its aspect.
Treatise says: It refers to changes such as aging.
Explanation says: The changes of the four elements of the body, before and after, are called aging. If consciousness discriminates this aging, it is called aging-aspect change discrimination. 'Etc.' includes sickness and death.
Treatise says: Suffering, pleasure, etc., sensations.
Explanation says: The changes of physical and mental suffering and pleasure sensations, before and after. If consciousness discriminates this sensation, it is called sensation-aspect change discrimination. 'Etc.' includes neither suffering nor pleasure sensations.
Treatise says: Desires, etc., afflictions.
Explanation says: The changes of mental desires, before and after. If consciousness discriminates this desire, it is called desire-aspect change discrimination. 'Etc.' includes anger, ignorance, etc., afflictions.
Treatise says: And oppression (kuang, injustice), seasons, etc., changes.
Explanation says: Unreasonable oppression, harm, binding, and imprisonment are called 'oppression'; not conforming to the climate, cold and heat, abundance and scarcity are called 'seasons'. The changes of 'oppression' and 'seasons', before and after. If consciousness discriminates this 'oppression' and 'seasons', it is called 'oppression-seasons aspect change discrimination'. 'Etc.' includes oppression, harm, binding, and imprisonment due to causes and conditions, not conforming to the climate, cold and heat, abundance and scarcity.
Treatise says: Hells, etc.
Explanation says: This is the change of the gati (destiny, the destination of sentient beings' reincarnation). Abandoning these five skandhas (the five aggregates that constitute an individual, namely form, sensation, perception, volition, and consciousness) and receiving the five skandhas of the hell realm. The changes of the various destinies, before and after, are called destiny change. If consciousness discriminates this destiny, it is called destiny-aspect change discrimination. 'Etc.' includes the other five destinies.
Treatise says: Desire realm, etc., changes.
Explanation says: It refers to those who are still bound (referring to sentient beings still bound by afflictions) and those who are free
縛生變異。受三界生有具縛及離縛前後變異。識分別此生名生相變異分別等言。攝色無色界。
論曰。五依顯示變異分別。
釋曰。謂眼等識變異。此分別以眼等識變異相為相。
論曰。謂如前所說變異。
釋曰。如前所說老等變異。于變異位中。如眼等識變異。
論曰。起變異分別。
釋曰。意識亦如此依顯示變異而分別故。名依顯示變異分別。
論曰。六他引分別。
釋曰。此分別因他言說生。
論曰。謂聞非正法類。聞正法類分別。
釋曰。此分別有二種。一聽聞非正法為類分別。二聽聞正法為類分別。謂行惡法類分別。行善法類分別思修亦爾。此分別以聞他言說為相故。名他引分別。
論曰。七不如理分別。
釋曰。是前分別。聽聞非正法為因。
論曰。謂正法外人。非正法類分別。
釋曰。謂九十六種外道。在正聞思修法外。
論曰。八如理分別。
釋曰。是前分別聽聞正法為因。
論曰。謂正法內人。聞正法類分別。
釋曰。謂聲聞緣覺菩薩人。在正聞思修法中。
論曰。九決判執分別。謂不如理思惟種類。
釋曰。以不正思惟為因。
論曰。身見為根本。與六十
【現代漢語翻譯】 現代漢語譯本 『縛生變異』（Baddha-utpāda-vikāra）：指受三界（Trailokya）生有的束縛以及解脫束縛前後所產生的變異。『識分別此生名生相變異分別等言』：意識分別這種生，稱之為生相變異分別等等。『攝色無』：總攝色法，沒有（原文缺失，無法翻譯）。
論曰：五依顯示變異分別。
釋曰：指眼等識的變異。這種分別以眼等識的變異相作為其特徵。
論曰：謂如前所說變異。
釋曰：如前面所說的衰老等變異。在變異的階段中，比如眼等識的變異。
論曰：起變異分別。
釋曰：意識也像這樣，依靠所顯示的變異而進行分別，所以稱為依顯示變異分別。
論曰：六他引分別。
釋曰：這種分別因聽取他人的言說而產生。
論曰：謂聞非正法類，聞正法類分別。
釋曰：這種分別有兩種：一是聽聞非正法作為一類進行分別；二是聽聞正法作為一類進行分別。比如，對行惡法一類進行分別，對行善法一類進行分別，思和修也是如此。這種分別以聽聞他人的言說作為其特徵，所以稱為他引分別。
論曰：七不如理分別。
釋曰：是前面的分別，以聽聞非正法為因。
論曰：謂正法外人，非正法類分別。
釋曰：指九十六種外道，在正確的聽聞、思考和修行佛法之外。
論曰：八如理分別。
釋曰：是前面的分別，以聽聞正法為因。
論曰：謂正法內人，聞正法類分別。
釋曰：指聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）等人，在正確的聽聞、思考和修行佛法之中。
論曰：九決判執分別。謂不如理思惟種類。
釋曰：以不正的思惟作為原因。
論曰：身見為根本。與六十
【English Translation】 English version 『Baddha-utpāda-vikāra』 (Bound-arising-change): Refers to the changes that occur before and after being bound by existence in the three realms (Trailokya), as well as being freed from those bonds. 『Śik-vikalpa-idam-utpāda-nāma-utpāda-lakṣaṇa-vikalpa-ādi-vacana』 (Consciousness-discrimination-this-arising-name-arising-characteristic-discrimination-etc.-words): Consciousness discriminates this arising, calling it the discrimination of the characteristic of arising, and so on. 『Saṃgraha-rūpa-na-』 (Collection-form-no-): Collecting all forms, there is no ** (original text missing, untranslatable).
Treatise: The fifth, based on, shows the discrimination of change.
Explanation: Refers to the changes in eye-consciousness, etc. This discrimination takes the characteristic of the changes in eye-consciousness, etc., as its characteristic.
Treatise: Meaning the changes described earlier.
Explanation: Like the changes of aging, etc., described earlier. In the stage of change, such as the changes in eye-consciousness, etc.
Treatise: Arising the discrimination of change.
Explanation: Consciousness is also like this, relying on the displayed changes to discriminate, therefore it is called discrimination based on displayed changes.
Treatise: Sixth, induced by others discrimination.
Explanation: This discrimination arises from hearing the speech of others.
Treatise: Meaning discrimination based on hearing non-Dharma categories, and hearing Dharma categories.
Explanation: This discrimination has two types: one is discriminating based on hearing non-Dharma as a category; the other is discriminating based on hearing Dharma as a category. For example, discriminating the category of practicing evil deeds, and discriminating the category of practicing good deeds; contemplation and cultivation are also like this. This discrimination takes hearing the speech of others as its characteristic, therefore it is called discrimination induced by others.
Treatise: Seventh, irrational discrimination.
Explanation: It is the previous discrimination, with hearing non-Dharma as the cause.
Treatise: Meaning those outside the Dharma, discriminating non-Dharma categories.
Explanation: Refers to the ninety-six types of non-Buddhist paths, outside of the correct hearing, thinking, and cultivating of the Dharma.
Treatise: Eighth, rational discrimination.
Explanation: It is the previous discrimination, with hearing the Dharma as the cause.
Treatise: Meaning those within the Dharma, discriminating Dharma categories.
Explanation: Refers to Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), Bodhisattvas (Bodhisattva), etc., within the correct hearing, thinking, and cultivating of the Dharma.
Treatise: Ninth, decisive and clinging discrimination. Meaning types of irrational thinking.
Explanation: Taking incorrect thinking as the cause.
Treatise: Self-view is the root. With sixty
二見相應分別。
釋曰。依止我見如梵網經所明見類。謂六十二見相應分別。
論曰。十散動分別。謂菩薩十種分別。
釋曰。菩薩分別不與般若波羅蜜相應。悉名散動。般若波羅蜜經說十種法對治。此十種散動初二法正是般若波羅蜜事。謂顯真空遣俗有即是實有。菩薩不見有菩薩。次有五事有三解。第一解云。遣名事物初兩遣名。即是不見菩薩名。不見般若波羅蜜。初遣人名后遣法名。次兩遣事。即是不見行不見不行。此有三義。一不見菩薩能行二乘不能行。二不見正勤助道為行。不見懶惰等所對治為不行。三不見菩薩修道未滿故行。不見菩薩修道已滿故不行。后一遣物此名此事。以何物為根本。以五陰為根本。亦不見五陰。即是不見色不見受想行識。第二解云。初二明不見人法。次二明不見人行法為行。不見人不行法為不行。后一明行所對治即五陰。五陰即苦集二諦。不見集可斷。不見苦可離。第三解云。初二明不見能行人及所行。道次二不見助道。后一明不見所對治。此五事中一一事皆具八法。
論曰。無有相散動。
釋曰。無有相是散動因。為對治此散動故。經言。是菩薩實有菩薩。
釋曰。由說實有顯有菩薩。以真如空為體。
論曰。有相散動。
釋曰
【現代漢語翻譯】 二見相應分別。
釋曰：依據我見，如《梵網經》（Brahmajāla Sūtra）所闡明的見解種類，是對六十二見（sixty-two views）相應的分別。
論曰：十散動分別。指的是菩薩的十種分別。
釋曰：菩薩的分別不與般若波羅蜜（Prajnaparamita，智慧到彼岸）相應，都稱為散動。《般若波羅蜜經》（Prajnaparamita Sutra）說了十種法來對治。這十種散動中，最初的兩種法正是般若波羅蜜的事。即顯示真空（emptiness）而遣除世俗的有，這才是實有。菩薩不見有菩薩。其次有五事，有三種解釋。第一種解釋說，遣除名事物，最初兩種是遣除名，即是不見菩薩名，不見般若波羅蜜。最初是遣除人名，然後是遣除法名。其次兩種是遣除事，即是不見行，不見不行。這有三種意義：一是不見菩薩能行，二乘不能行；二是不見正勤助道為行，不見懶惰等所對治為不行；三是不見菩薩修道未滿故行，不見菩薩修道已滿故不行。最後一種是遣除物，這稱為此事。以什麼物為根本？以五陰（skandhas，構成個體的五種要素：色、受、想、行、識）為根本，也不見五陰，即是不見色（rupa，物質）、不見受（vedana，感覺）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）。第二種解釋說，最初兩種是明不見人法，其次兩種是明不見人行法為行，不見人不行法為不行，最後一種是明行所對治，即五陰。五陰即苦集二諦（duhkha and samudaya, the truths of suffering and its origin）。不見集可斷，不見苦可離。第三種解釋說，最初兩種是明不見能行人及所行之道，其次兩種不見助道，最後一種是明不見所對治。這五事中，每一件事都具有八法。
論曰：無有相散動。
釋曰：無有相是散動的原因。爲了對治這種散動，經中說：『是菩薩實有菩薩。』
釋曰：由於說實有，顯現有菩薩，以真如（tathata，事物的真實本性）空為體。
論曰：有相散動。
釋曰：
【English Translation】 Two Views Corresponding Discriminations.
Explanation: Based on the view of 'self,' as explained in the Brahmajāla Sūtra (Brahmajāla Sūtra), concerning the types of views, this refers to the corresponding discriminations of the sixty-two views (sixty-two views).
Treatise: Ten Distracted Discriminations. This refers to the ten types of discriminations of a Bodhisattva.
Explanation: The discriminations of a Bodhisattva that do not correspond with Prajnaparamita (Prajnaparamita, perfection of wisdom) are all called 'distracted.' The Prajnaparamita Sutra (Prajnaparamita Sutra) speaks of ten dharmas to counteract these. Among these ten distractions, the first two dharmas are precisely the business of Prajnaparamita. That is, revealing emptiness (emptiness) and dispelling mundane existence, which is true existence. The Bodhisattva does not see a Bodhisattva. Next, there are five matters, with three explanations. The first explanation says that dispelling names and things, the first two are dispelling names, which means not seeing the name of a Bodhisattva, not seeing Prajnaparamita. First, dispelling the name of a person, then dispelling the name of a dharma. Next, the two are dispelling things, which means not seeing practice, not seeing non-practice. This has three meanings: one is not seeing that a Bodhisattva can practice, while those of the Two Vehicles cannot; two is not seeing diligent effort assisting the path as practice, not seeing laziness and what it counteracts as non-practice; three is not seeing that a Bodhisattva's cultivation is incomplete, hence practice, not seeing that a Bodhisattva's cultivation is complete, hence non-practice. The last one is dispelling an object, which is called this matter. What object is the root? The five skandhas (skandhas, the five aggregates that constitute an individual: form, feeling, perception, volition, and consciousness) are the root, and the five skandhas are not seen either, which means not seeing rupa (rupa, form), not seeing vedana (vedana, feeling), samjna (samjna, perception), samskara (samskara, volition), and vijnana (vijnana, consciousness). The second explanation says that the first two clarify not seeing person and dharma, the next two clarify not seeing a person practicing dharma as practice, not seeing a person not practicing dharma as non-practice, and the last one clarifies what practice counteracts, which is the five skandhas. The five skandhas are the two truths of suffering and its origin (duhkha and samudaya, the truths of suffering and its origin). Not seeing that accumulation can be cut off, not seeing that suffering can be abandoned. The third explanation says that the first two clarify not seeing the person who can practice and the path that is practiced, the next two not seeing what assists the path, and the last one clarifies not seeing what is counteracted. Among these five matters, each matter possesses eight dharmas.
Treatise: Absence of Characteristics Distraction.
Explanation: Absence of characteristics is the cause of distraction. To counteract this distraction, the sutra says: 'This Bodhisattva truly exists as a Bodhisattva.'
Explanation: Because it is said that there truly exists, it reveals that there is a Bodhisattva, with tathata (tathata, suchness) emptiness as its essence.
Treatise: Presence of Characteristics Distraction.
Explanation:
。有相是散動因。為對治此散動故。經言。不見有菩薩。
釋曰。不見有菩薩。以分別依他為體。
論曰。增益散動。
釋曰。以有增益無所有。此執即是散動。為對治此散動故。經言。何以故。色由自性空。
釋曰。由分別色性色性空。
論曰。損減散動。
釋曰。以無損減實有。此執即是散動。為對治此散動故。經言。不由空空。
釋曰。此色不由真如空故空。
論曰。一執散動。
釋曰。謂依他分別即是空。此執即是散動。為對治此散動故。經言。是色空非色。
釋曰。若依他性與真實性是一真實性。是清凈境界依他性亦應如此。
論曰。異執散動。
釋曰。謂色與空異。此執即是散動為對治此散動故。經言。無色異空故色即是空空即是色。
釋曰。若色與空異。此空則不成色家法空。不成色通相此義不成。譬如有為法與無常相不異。若捉分別性說言色即是空。空即是色。何以故此分別色永無所有。此永無所有即是有即是空。此空即是色無所有。不如依他性于真實性不可說。一由清凈不清凈境界故。
論曰。通散動。
釋曰。執色有通相為性。謂有礙。此執即是散動。為對治此散動故。經言。何以故。舍利弗。
【現代漢語翻譯】 現代漢語譯本 有相是散動的原因。爲了對治這種散動，經中說：『不見有菩薩』（不見有執著于表象的菩薩）。 解釋：『不見有菩薩』，是因為（他們）以分別依他性（parikalpita-paratantra，虛構的相互依存性）為本體。 論：增益散動。 解釋：因為增益了本不存在的事物，這種執著就是散動。爲了對治這種散動，經中說：『何以故？色由自性空』（為什麼呢？因為色，即現象，本質上是空性的）。 解釋：由於分別色性（rupa-svabhava，色的自性），（所以）色性是空性的。 論：損減散動。 解釋：因為損減了真實存在的事物，這種執著就是散動。爲了對治這種散動，經中說：『不由空空』（不是因為空而空）。 解釋：這種色不是因為真如（tathata，事物的真實本性）空而空。 論：一執散動。 解釋：認為依他分別（paratantra-parikalpita，相互依存的虛構）就是空。這種執著就是散動。爲了對治這種散動，經中說：『是色空非色』（色即是空，但並非沒有色）。 解釋：如果依他性（paratantra，相互依存性）與真實性（tathata，真實本性）是一個真實性，那麼清凈境界的依他性也應該如此。 論：異執散動。 解釋：認為色與空是不同的。這種執著就是散動。爲了對治這種散動，經中說：『無色異空故色即是空空即是色』（沒有與空不同的色，所以色即是空，空即是色）。 解釋：如果色與空是不同的，那麼這種空就不能成為色家法空（rupa-dharma-sunyata，色法的空性），不能成為色通相（rupa-samanya-laksana，色的普遍特徵），這個道理是不成立的。譬如有為法（samskrta-dharma，有條件的事物）與無常相（anitya-laksana，無常的特徵）不是不同的。如果抓住分別性（vikalpa-svabhava，分別的自性）說色即是空，空即是色，為什麼呢？因為這種分別的色永遠不存在。這種永遠不存在就是有，就是空。這種空就是色，一無所有。不如依他性（paratantra，相互依存性）對於真實性（tathata，真實本性）不可說。一由清凈不清凈境界故。 論：通散動。 解釋：執著色具有普遍的特徵，認為它是有障礙的。這種執著就是散動。爲了對治這種散動，經中說：『何以故？舍利弗（Sariputra，舍利弗）』。
【English Translation】 English version The presence of characteristics is a cause of distraction. To counteract this distraction, the sutra says: 'One does not see a Bodhisattva' (one does not see a Bodhisattva clinging to appearances). Explanation: 'One does not see a Bodhisattva' because (they) take the discriminated dependent nature (parikalpita-paratantra, the imagined interdependent nature) as their essence. Treatise: Increasing distraction. Explanation: Because one increases what does not exist, this clinging is distraction. To counteract this distraction, the sutra says: 'Why? Because form is empty of inherent existence' (Why is that? Because form, i.e., phenomena, is essentially empty). Explanation: Due to discriminating the nature of form (rupa-svabhava, the inherent nature of form), the nature of form is empty. Treatise: Decreasing distraction. Explanation: Because one decreases what truly exists, this clinging is distraction. To counteract this distraction, the sutra says: 'Not empty by emptiness' (not empty because of emptiness). Explanation: This form is not empty because of the emptiness of Suchness (tathata, the true nature of things). Treatise: One-sided clinging distraction. Explanation: Thinking that the dependent discrimination (paratantra-parikalpita, interdependent imagination) is emptiness. This clinging is distraction. To counteract this distraction, the sutra says: 'Form is emptiness, not non-form' (form is emptiness, but it is not the absence of form). Explanation: If the dependent nature (paratantra, interdependent nature) and the true nature (tathata, true nature) are one true nature, then the dependent nature of the pure realm should also be like this. Treatise: Different clinging distraction. Explanation: Thinking that form and emptiness are different. This clinging is distraction. To counteract this distraction, the sutra says: 'No form is different from emptiness, therefore form is emptiness, emptiness is form' (no form is different from emptiness, therefore form is emptiness, emptiness is form). Explanation: If form and emptiness are different, then this emptiness cannot become the emptiness of the dharma of form (rupa-dharma-sunyata, the emptiness of the dharma of form), cannot become the general characteristic of form (rupa-samanya-laksana, the general characteristic of form), this reasoning is not established. For example, conditioned phenomena (samskrta-dharma, conditioned things) and the characteristic of impermanence (anitya-laksana, the characteristic of impermanence) are not different. If one grasps the discriminating nature (vikalpa-svabhava, the nature of discrimination) and says form is emptiness, emptiness is form, why? Because this discriminated form never exists. This never existing is existence, is emptiness. This emptiness is form, nothing at all. It is not like the dependent nature (paratantra, interdependent nature) in relation to the true nature (tathata, true nature) that cannot be spoken of. One is due to the pure and impure realms. Treatise: General distraction. Explanation: Clinging to the idea that form has a general characteristic, thinking it is obstructive. This clinging is distraction. To counteract this distraction, the sutra says: 'Why? Sariputra (Sariputra, Sariputra).'
此但有名所謂色。
釋曰。唯有名是色通相。何以故。若離名色實無本性。
論曰。別散動。
釋曰。已執色有通相。又分別色有生滅染凈等差別。此執即是散動。為對治此散動故。經言。是自性無生無滅。無染無凈。
釋曰。此色無所有為通相。若有生即有染。若有滅即有凈。由無此四義故色無別相。
論曰。如名起義散動。
釋曰。如名執義。于義散動。為對治此散動故。經言。對假立名。分別諸法。
釋曰。名是虛假所作。對諸名分別一切法。
論曰。如義起名散動。
釋曰。如義于名起舊執。此執即是散動。為對治此散動故。經言。由假立客名。隨說諸法。
釋曰。名不與法同相。經言。如如隨。說如是如是生起執著。
釋曰。隨假所立名說諸法。計名與法不異。經言。如此一切名菩薩不見。若不見不生執著。釋曰。為對治十種散動故。說般若波羅蜜。以此說為因無分別智生。由無分別智滅諸分別惑。
論曰。為對治此十種散動分別故。於一切般若波羅蜜教中。佛世尊說無分別智。能對治此十種散動。應知具足般若波羅蜜經義。如般若波羅蜜經言。云何菩薩行於般若波羅蜜。舍利弗。是菩薩實有菩薩不見有菩薩。不見菩薩名。不
【現代漢語翻譯】 現代漢語譯本 此但有名，所謂色（Rūpa，物質現象）。
釋曰：唯有名是色（Rūpa，物質現象）的共通相。何以故？若離名，色（Rūpa，物質現象）實無本性。
論曰：別散動。
釋曰：已執色（Rūpa，物質現象）有共通相，又分別色（Rūpa，物質現象）有生滅染凈等差別。此執即是散動。為對治此散動故，經言：是自性無生無滅，無染無凈。
釋曰：此色（Rūpa，物質現象）無所有為共通相。若有生即有染，若有滅即有凈。由無此四義故，色（Rūpa，物質現象）無別相。
論曰：如名起義散動。
釋曰：如名執義，于義散動。為對治此散動故，經言：對假立名，分別諸法。
釋曰：名是虛假所作，對諸名分別一切法。
論曰：如義起名散動。
釋曰：如義于名起舊執。此執即是散動。為對治此散動故，經言：由假立客名，隨說諸法。
釋曰：名不與法同相。經言：如如隨，說如是如是生起執著。
釋曰：隨假所立名說諸法，計名與法不異。經言：如此一切名菩薩不見。若不見不生執著。 釋曰：為對治十種散動故，說般若波羅蜜（Prajnaparamita，智慧到彼岸）。以此說為因，無分別智生。由無分別智，滅諸分別惑。
論曰：為對治此十種散動分別故，於一切般若波羅蜜（Prajnaparamita，智慧到彼岸）教中，佛世尊說無分別智，能對治此十種散動。應知具足般若波羅蜜（Prajnaparamita，智慧到彼岸）經義。如般若波羅蜜（Prajnaparamita，智慧到彼岸）經言：云何菩薩行於般若波羅蜜（Prajnaparamita，智慧到彼岸）？舍利弗（Sariputra，佛陀十大弟子之一）。是菩薩實有菩薩，不見有菩薩，不見菩薩名。不
【English Translation】 English version There is only name, so-called Rūpa (form, material phenomenon).
Explanation: Only name is the common characteristic of Rūpa (form, material phenomenon). Why? If separated from name, Rūpa (form, material phenomenon) has no inherent nature.
Treatise: Separate distraction.
Explanation: Having already grasped that Rūpa (form, material phenomenon) has a common characteristic, one further distinguishes that Rūpa (form, material phenomenon) has differences such as arising, ceasing, defilement, and purity. This grasping is distraction. To counteract this distraction, the sutra says: 'It is by nature without arising, without ceasing, without defilement, without purity.'
Explanation: This Rūpa (form, material phenomenon) has 'nothing whatsoever' as its common characteristic. If there is arising, there is defilement; if there is ceasing, there is purity. Because these four meanings are absent, Rūpa (form, material phenomenon) has no separate characteristics.
Treatise: Like distraction arising from meaning based on name.
Explanation: Like grasping meaning based on name, distraction arises regarding the meaning. To counteract this distraction, the sutra says: 'Names are provisionally established to distinguish all dharmas (phenomena).'
Explanation: Names are artificially created. Based on these names, all dharmas (phenomena) are distinguished.
Treatise: Like distraction arising from name based on meaning.
Explanation: Like old habits arising regarding name based on meaning. This grasping is distraction. To counteract this distraction, the sutra says: 'Due to provisionally established external names, all dharmas (phenomena) are spoken of.'
Explanation: Name is not of the same nature as dharma (phenomena). The sutra says: 'As it is, accordingly, grasping arises as it is spoken.'
Explanation: According to the names provisionally established, all dharmas (phenomena) are spoken of, considering name and dharma (phenomena) to be not different. The sutra says: 'All such names are not seen by the Bodhisattva (Enlightenment Being). If not seen, grasping does not arise.' Explanation: To counteract these ten kinds of distraction, the Prajnaparamita (Perfection of Wisdom) is taught. Because of this teaching, non-discriminating wisdom arises. Because of non-discriminating wisdom, all discriminating delusions are extinguished.
Treatise: To counteract these ten kinds of distracting discriminations, in all the teachings of the Prajnaparamita (Perfection of Wisdom), the Buddha, the World Honored One, taught non-discriminating wisdom, which can counteract these ten kinds of distraction. One should know the meaning of the complete Prajnaparamita (Perfection of Wisdom) Sutra. As the Prajnaparamita (Perfection of Wisdom) Sutra says: 'How does a Bodhisattva (Enlightenment Being) practice the Prajnaparamita (Perfection of Wisdom)? Shariputra (one of the Buddha's ten great disciples), the Bodhisattva (Enlightenment Being) truly exists, but the Bodhisattva (Enlightenment Being) does not see a Bodhisattva (Enlightenment Being), does not see the name of a Bodhisattva (Enlightenment Being).'
見般若波羅蜜。不見行不見不行。不見色不見受想行識。何以故。色由自性空不由空空。是色空非色。無色異空故。色即是空空即是色。何以故。舍利弗。此但有名。所謂色是自性無生無滅無染無凈。對假立名分別諸法。由假立客名。隨說諸法。如如隨說如是如是生起執著。如此一切名菩薩不見。若不見不生執著。如觀色乃至識亦應作如此觀。由此般若波羅蜜經文句。應隨順思惟十種分別義。
釋曰。如八種觀色陰。亦應作八種觀餘四陰。乃至前四事亦應作八種觀。
論曰。若由此別意。依他性成有三性。是三性云何性有三異。不成相雜。
釋曰。此問先分三性異。次明依他性有別義成三性。若於依他性中明三性有三異。則三性成相雜。不可偏說為一性。云何不相雜。
論曰。無相離義。
釋曰。道理有異故不相雜。
論曰。由此道理此性成依他。不由此成分別及真實。
釋曰。此即此前所明。由系屬種子及系屬凈品不凈品等道理故。成依他不可以此道理。令成分別及真實性。
論曰。由此道理此性成分別。不由此成依他及真實。
釋曰。此即前所明。由分別自性分別差別等道理故成分別性。不可以此道理。令成依他及真實。
論曰。由此道理此性成
【現代漢語翻譯】 現代漢語譯本 觀見般若波羅蜜（Prajnaparamita，智慧的完成）。不見行與不行。不見色（rupa，物質）、受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）。為什麼呢？因為色由自性空，不是由空而空。這個色就是空，不是色異於空。色即是空，空即是色。為什麼呢？舍利弗（Sariputra，佛陀的十大弟子之一）。這只是個名稱，所謂的色是自性無生無滅無染無凈。對假立名，分別諸法。由假立客名，隨說諸法。如如隨說，如是如是生起執著。如此一切名，菩薩（Bodhisattva，追求覺悟的個體）不見。若不見，不生執著。如觀色，乃至識，也應作如此觀。由此般若波羅蜜經文句，應隨順思惟十種分別義。
釋曰：如八種觀色陰，也應作八種觀其餘四陰。乃至前四事，也應作八種觀。
論曰：若由此別意，依他性成有三性。這三性云何性有三異？不成相雜。
釋曰：此問先分三性異，其次說明依他性有別義成三性。若於依他性中明三性有三異，則三性成相雜，不可偏說為一性。云何不相雜？
論曰：無相離義。
釋曰：道理有異，故不相雜。
論曰：由此道理，此性成依他。不由此成分別及真實。
釋曰：此即此前所明。由系屬種子及系屬凈品不凈品等道理，故成依他。不可以此道理，令成分別及真實性。
論曰：由此道理，此性成分別。不由此成依他及真實。
釋曰：此即前所明。由分別自性分別差別等道理，故成分別性。不可以此道理，令成依他及真實。
論曰：由此道理，此性成真實。
【English Translation】 English version Seeing the Prajnaparamita (Prajnaparamita, Perfection of Wisdom). Not seeing action and non-action. Not seeing rupa (rupa, form/matter), vedana (vedana, sensation/feeling), samjna (samjna, perception/cognition), samskara (samskara, mental formations/volition), vijnana (vijnana, consciousness). Why is that? Because form is empty by its own nature, not empty by emptiness. This form is emptiness, not form different from emptiness. Form is emptiness, emptiness is form. Why is that? Sariputra (Sariputra, one of the ten principal disciples of the Buddha). This is just a name, so-called form is by nature without birth, without death, without defilement, without purity. Based on provisional names, differentiating all dharmas. Based on provisional guest names, speaking of all dharmas. As one speaks, so one generates attachment. All such names are unseen by the Bodhisattva (Bodhisattva, an individual seeking enlightenment). If unseen, attachment does not arise. As one observes form, and so on to consciousness, one should observe in this way. Therefore, according to the sentences of the Prajnaparamita Sutra, one should accordingly contemplate the ten kinds of differentiated meanings.
Explanation: Just as the eight kinds of observation of the skandha of form, one should also make eight kinds of observation of the remaining four skandhas. And even the previous four matters, one should also make eight kinds of observation.
Treatise: If by this different intention, the dependent nature becomes the three natures. How are these three natures different in their nature? They do not become mixed.
Explanation: This question first distinguishes the differences of the three natures, and then explains that the dependent nature has a separate meaning that forms the three natures. If one explains the three natures as having three differences within the dependent nature, then the three natures become mixed, and one cannot partially say that it is one nature. How are they not mixed?
Treatise: There is no meaning of separation.
Explanation: The principles are different, therefore they are not mixed.
Treatise: By this principle, this nature becomes dependent. It does not become conceptual and real by this.
Explanation: This is what was previously explained. Because of the principle of belonging to seeds and belonging to pure and impure qualities, it becomes dependent. One cannot use this principle to make it become conceptual and real nature.
Treatise: By this principle, this nature becomes conceptual. It does not become dependent and real by this.
Explanation: This is what was previously explained. Because of the principle of differentiating self-nature and differentiating differences, it becomes conceptual nature. One cannot use this principle to make it become dependent and real.
Treatise: By this principle, this nature becomes real.
真實。不由此成依他及分別。
釋曰。此即此前所明。由自性成就清凈成就等道理。故成真實性。不可以此道理。令成依他及分別。
攝大乘論釋卷第五 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第六
世親菩薩釋
陳天竺三藏真諦譯
釋應知勝相之二十五卷成
論曰。云何得知此依他性。由分別性顯現似法。不與分別性同體。
釋曰。此問言分別性顯現似法。此似法不離依他性。應與依他性同體云何言不同體。
論曰。未得名前于義不應生智故。法體與名一則此義相違。
釋曰。依他性雖復由分別性一分所顯不與分別性同體。為顯此義故立三證。此即第一證。若依他與分別共一體。此執相違。若依他與分別共一體。此智不開名于義應生。譬如離瓶名于瓶義瓶智不生。若瓶義與瓶名一體此事不應成名義不同相故。若執名義共一體。此執則相違。此證顯名是依他。顯義是分別。何以故。此依他由名所分別故。
論曰。由名多故。若名與義一。名既多義應成多。此義體相違。
釋曰。此即第二證。或一義有多名。若名與義共一體。如名多。義亦應成多。若爾一義應有多體。一物多體此義相違。是故若兩性一體。
【現代漢語翻譯】 現代漢語譯本：真實。不由它（依他性，Paratantra-svabhava）和分別（分別性，Parikalpita-svabhava）構成。
解釋：這正是前面所闡明的，由於自性成就、清凈成就等道理，所以成就了真實性（勝義性，Paramartha-svabhava）。不能用這些道理，使它成為依他性和分別性。
《攝大乘論釋》卷第五 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第六
世親菩薩 釋
陳 天竺三藏 真諦 譯
解釋應知勝相的二十五卷完成
論：如何得知這依他性（Paratantra-svabhava）？由分別性（Parikalpita-svabhava）顯現相似的法，不與分別性同體。
解釋：這裡問到分別性顯現相似的法，這相似的法不離依他性，應該與依他性同體，為什麼說不同體？
論：在沒有得到名稱之前，對於義理不應該產生智慧，所以法的本體與名稱是一體，這義理就相違背。
解釋：依他性即使由分別性的一部分所顯現，也不與分別性同體。爲了顯明這個道理，所以立了三個證據。這是第一個證據。如果依他性與分別性共為一體，這種執著是相違背的。如果依他性與分別性共為一體，那麼不命名就應該對義理產生智慧。譬如離開瓶子的名稱，對於瓶子的義理，瓶子的智慧就不會產生。如果瓶子的義理與瓶子的名稱是一體，這件事就不應該成立，因為名稱和義理不是相同的相狀。如果執著名稱和義理共為一體，這種執著就相違背。這個證據顯示名稱是依他性，顯示義理是分別性。為什麼呢？因為這依他性是由名稱所分別的緣故。
論：由於名稱多，如果名稱與義理是一體，名稱既然多，義理也應該成為多，這義理的體相就相違背。
解釋：這是第二個證據。或者一個義理有多個名稱。如果名稱與義理共為一體，像名稱多一樣，義理也應該成為多。如果這樣，一個義理就應該有多個本體。一個事物有多個本體，這義理是相違背的。所以如果兩性是一體，
【English Translation】 English version: Truth. It is not constituted by the other-dependent (Paratantra-svabhava) and the discriminated (Parikalpita-svabhava).
Explanation: This is precisely what was explained earlier, that due to the principles of self-nature accomplishment, purity accomplishment, etc., the nature of truth (Paramartha-svabhava) is accomplished. These principles cannot be used to make it the other-dependent nature and the discriminated nature.
Commentary on the Compendium of the Great Vehicle, Volume 5 Taisho Tripitaka, Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 6
Commentary by Bodhisattva Vasubandhu (世親)
Translated by Paramartha (真諦), Tripitaka Master from India of the Chen Dynasty
The twenty-fifth volume explaining the aspects to be known is completed.
Treatise: How is this other-dependent nature (Paratantra-svabhava) known? Because the discriminated nature (Parikalpita-svabhava) manifests as similar dharmas, it is not of the same essence as the discriminated nature.
Explanation: This asks about the discriminated nature manifesting as similar dharmas. These similar dharmas are not separate from the other-dependent nature and should be of the same essence as the other-dependent nature. Why is it said that they are not of the same essence?
Treatise: Before a name is obtained, wisdom should not arise regarding the meaning. Therefore, if the essence of the dharma and the name are one, this meaning is contradictory.
Explanation: Even though the other-dependent nature is manifested by a portion of the discriminated nature, it is not of the same essence as the discriminated nature. To clarify this meaning, three proofs are established. This is the first proof. If the other-dependent and the discriminated are of one essence, this attachment is contradictory. If the other-dependent and the discriminated are of one essence, then wisdom regarding the meaning should arise without naming it. For example, if the name of a jar is absent, wisdom regarding the meaning of the jar will not arise. If the meaning of the jar and the name of the jar are one, this should not be established because the name and meaning are not of the same aspect. If one clings to the idea that name and meaning are of one essence, this clinging is contradictory. This proof shows that the name is the other-dependent, and the meaning is the discriminated. Why? Because this other-dependent is discriminated by the name.
Treatise: Because there are many names, if the name and meaning are one, since there are many names, the meaning should also become many. This essence of meaning is contradictory.
Explanation: This is the second proof. Or one meaning has many names. If the name and meaning are of one essence, just as there are many names, the meaning should also become many. If so, one meaning should have many essences. One thing having many essences, this meaning is contradictory. Therefore, if the two natures are one,
則成第二相違。
論曰。由名不定。體相雜此義相違。
釋曰。譬如瞿名目九義。若言名與義一體。是兩體相違則成第三相違。瞿名所目諸義。相貌不同。由許一體。相違法一處得成。無如此義。是故兩性不可為一體。
論曰。此中說偈。
釋曰。重顯前義。是故說偈。初偈顯依他分別不共一體。此義得成由三相違故。
論曰。
于名前無智 多名及不定 義成由同體 多雜體相違 法無顯似有 無染而有凈 是故譬幻事 亦以譬虛空
論曰。義成。
釋曰。即明依他性與分別性。不同體義成。
論曰。于名前無智。同體相違。
釋曰。此即第一相違。
論曰。多名同體。多體相違。
釋曰。此即第二相違。
論曰。及不定。同體雜體相違。
釋曰。此即第三相違。后偈為教弟子。弟子於二事生疑。
論曰。法無顯似有無染而有凈。
釋曰。此明於兩種相違生疑。無法顯似有法是第一相違。于無染中而有凈是第二相違。
論曰。是故譬幻事亦以譬虛空。
釋曰。即以此譬。釋弟子疑。譬如幻像實無顯現為有。諸分別法亦爾。實無而顯現似有。此有亦可見。譬如虛空非云等五障所染。自
【現代漢語翻譯】 現代漢語譯本 則成為第二種相違背的情況。
論曰：由於名稱不固定，本體和現象混雜，這在意義上是相違背的。
釋曰：譬如『瞿』（牛）這個名稱可以指代九種不同的含義。如果說名稱和意義是一體的，那麼這兩種不同的實體就相互違背，從而構成第三種相違背的情況。『瞿』這個名稱所指代的各種意義，其相貌各不相同。如果允許它們是一體的，那麼相互違背的法則就會在一個地方成立，沒有這樣的道理。因此，兩種性質不可能成為一體。
論曰：這裡用偈頌來說明。
釋曰：爲了再次闡明前面的意義，所以說了偈頌。第一個偈頌顯示了依他性（paratantra-svabhava）和分別性（parikalpita-svabhava）不是共同一體的。這個意義的成立是因為有三種相違背的情況。
論曰：
于名前無智，多名及不定， 義成由同體，多雜體相違， 法無顯似有，無染而有凈， 是故譬幻事，亦以譬虛空。
論曰：意義成立。
釋曰：這說明依他性和分別性不是同一個本體的意義成立。
論曰：于名稱前沒有智慧，（這是）同體相違。
釋曰：這就是第一種相違背的情況。
論曰：多個名稱（指向）同一個本體，（這是）多個本體相違背。
釋曰：這就是第二種相違背的情況。
論曰：以及不確定，（這是）同一個本體混雜（導致的）本體相違背。
釋曰：這就是第三種相違背的情況。後面的偈頌是爲了教導弟子。弟子對兩件事產生了疑惑。
論曰：法本無而顯現得好像有，（本體）無染污卻有清凈。
釋曰：這說明對兩種相違背的情況產生了疑惑。法本無而顯現得好像有法，這是第一種相違背的情況。在沒有染污之中卻有清凈，這是第二種相違背的情況。
論曰：因此用幻事來比喻，也用虛空來比喻。
釋曰：就是用這些比喻來解釋弟子的疑惑。譬如幻像實際上沒有卻顯現為有。各種分別法也是這樣，實際上沒有卻顯現得好像有。這種『有』也是可以見到的。譬如虛空沒有被云等五種障礙所染污，自然...
【English Translation】 English version Then the second contradiction arises.
Treatise says: Due to the name being unfixed, the substance and appearance are mixed, which contradicts this meaning.
Explanation says: For example, the name 'Go' (cow) can refer to nine different meanings. If it is said that the name and meaning are one entity, then these two different entities contradict each other, thus forming the third contradiction. The various meanings referred to by the name 'Go' have different appearances. If it is allowed that they are one entity, then the law of mutual contradiction will be established in one place, which is not reasonable. Therefore, two natures cannot be one entity.
Treatise says: Here, it is explained with a verse.
Explanation says: In order to further clarify the previous meaning, the verse is spoken. The first verse shows that the dependent nature (paratantra-svabhava) and the imputed nature (parikalpita-svabhava) are not a common entity. The establishment of this meaning is due to the existence of three contradictions.
Treatise says:
Without wisdom regarding names, many names and unfixed, Meaning established by the same entity, many mixed entities contradict, Dharma is non-existent but appears to exist, without defilement yet with purity, Therefore, it is likened to illusory events, and also likened to empty space.
Treatise says: Meaning established.
Explanation says: This clarifies that the meaning of dependent nature and imputed nature not being the same entity is established.
Treatise says: Without wisdom regarding names, (this is) contradiction of the same entity.
Explanation says: This is the first contradiction.
Treatise says: Multiple names (pointing to) the same entity, (this is) multiple entities contradicting.
Explanation says: This is the second contradiction.
Treatise says: And unfixed, (this is) the same entity mixed (leading to) entity contradiction.
Explanation says: This is the third contradiction. The following verse is to teach the disciples. The disciples have doubts about two things.
Treatise says: Dharma is non-existent but appears to exist, (the essence is) without defilement yet with purity.
Explanation says: This explains that doubts have arisen about two contradictions. Dharma is non-existent but appears to exist, this is the first contradiction. In the absence of defilement, there is purity, this is the second contradiction.
Treatise says: Therefore, it is likened to illusory events, and also likened to empty space.
Explanation says: These metaphors are used to explain the disciples' doubts. For example, illusory images are actually non-existent but appear to exist. The various imputed dharmas are also like this, actually non-existent but appear to exist. This 'existence' can also be seen. For example, empty space is not defiled by the five obstacles such as clouds, naturally...
性清凈。云等障后滅時。亦說空為凈。諸法亦爾。本無有染自性清凈。客塵障蓋后滅則見清凈。
論曰。云何如此顯現而實非有。依他性一切種非不有。
釋曰。此問若依他性。如所顯現如此無所有。一切一切種。此性亦不無。此意云何。
論曰。若無依他性。真實性亦無。一切無不成。若無依他性及真實性。則無有染污及清凈品過失此二品可知非無。是故非一切皆無。此中說偈。
若無依他性 真實性亦無 則恒無二品 謂染污清凈
諸佛世尊于大乘中。說鞞佛略經。此經中說。云何應知分別性。由說無有品類。此性應知。云何應知依他性。由說幻事鹿渴夢相影光谷響水月變化。如此等譬應知其性。云何應知真實性。由說四種清凈法。應知此性。
釋曰。若無此性真實性亦無。何以故。若有染污則有清凈。若兩法悉無則一切皆無。此一切無。由此方便能顯其不成。何者為方便。撥無生死涅槃。此義不可立。由染污品及清凈品可見。是故兩法顯現若撥言無則成邪見。亦名損減謗。是故分別性是無。依他性不可撥言無故知依他分別不得同體。
論曰。四種清凈法者。一此法本來自性清凈。謂如如空實際無相真實法界。
釋曰。由是法自性本來清凈。此清凈名如如
【現代漢語翻譯】 現代漢語譯本 『性清凈』。云等（指煩惱）障蓋滅除之後，也說空性為清凈。一切諸法也是如此，本來沒有染污，自性清凈。客塵（指外來的煩惱）障蓋滅除之後，就能見到清凈。
論曰：為什麼如此顯現而實際上並非實有？依他性（指依賴其他條件而存在的性質）在一切情況下並非不存在。
釋曰：這裡提問，如果依他性如所顯現的那樣，是空無所有的，那麼在任何情況下，這種性質都不是完全沒有的。這是什麼意思呢？
論曰：如果沒有依他性，真實性（指事物真實的、不變的性質）也就不存在。一切都將無法成立。如果沒有依他性和真實性，那麼染污和清凈兩種品類（指狀態或性質）的過失也就不存在了。這兩種品類是可以被認識到的，所以並非一切皆無。因此，用偈頌來說明：
若無依他性，真實性亦無，則恒無二品，謂染污清凈。
諸佛世尊在大乘經典中，說了《鞞佛略經》。這部經中說：應該如何瞭解分別性（指通過分別產生的性質）？通過說明沒有品類，就應該瞭解這種性質。應該如何瞭解依他性？通過說明幻事、鹿渴（指海市蜃樓）、夢相、影光、谷響、水月、變化等譬喻，就應該瞭解這種性質。應該如何瞭解真實性？通過說明四種清凈法，就應該瞭解這種性質。
釋曰：如果沒有這種性質，真實性也就不存在。為什麼呢？如果存在染污，那麼就存在清凈。如果這兩種法都不存在，那麼一切都將不存在。這種一切皆無的觀點，可以通過某種方式來顯示其不能成立。什麼方式呢？就是否定生死和涅槃。這種觀點是不能成立的，因為染污和清凈兩種品類是可以被認識到的。因此，這兩種法的顯現，如果否定它們的存在，就會形成邪見，也叫做損減謗。所以，分別性是無。依他性不可否定其存在，因此可知依他性和分別性不是同一本體。
論曰：四種清凈法是：一、此法本來自性清凈，指的是如如（指真如）、空、實際（指真實的本質）、無相（指沒有具體形象）、真實法界（指真實不變的宇宙本體）。
釋曰：因為這種法的自性本來就是清凈的，這種清凈叫做如如。
【English Translation】 English version 『The nature is pure.』 When clouds and other (referring to afflictions) obscurations are eliminated, emptiness is also said to be pure. All dharmas are also like this; originally there is no defilement, and the self-nature is pure. After the adventitious dust (referring to external afflictions) obscurations are eliminated, one can see purity.
Treatise says: Why does it appear in this way, yet in reality it is not truly existent? The dependent nature (referring to the nature that exists depending on other conditions) is not non-existent in all cases.
Explanation says: Here is the question, if the dependent nature, as it appears, is empty and without anything, then in any case, this nature is not completely non-existent. What does this mean?
Treatise says: If there is no dependent nature, then the true nature (referring to the true, unchanging nature of things) also does not exist. Everything will not be established. If there is no dependent nature and true nature, then the faults of the two categories of defilement and purity (referring to states or qualities) also do not exist. These two categories can be recognized, so not everything is non-existent. Therefore, it is explained in verse:
If there is no dependent nature, the true nature also does not exist, then there will always be no two categories, namely defilement and purity.
The Buddhas, the World Honored Ones, in the Mahayana sutras, spoke of the 『Bhaisajyaguru Sutra』. This sutra says: How should one understand the discriminated nature (referring to the nature produced through discrimination)? By explaining that there are no categories, one should understand this nature. How should one understand the dependent nature? By explaining illusions, mirages, dream appearances, shadows, echoes, reflections of the moon in water, transformations, and other metaphors, one should understand this nature. How should one understand the true nature? By explaining the four kinds of purity, one should understand this nature.
Explanation says: If there is no such nature, the true nature also does not exist. Why? If there is defilement, then there is purity. If these two dharmas do not exist, then everything will not exist. This view that everything is non-existent can be shown to be untenable in some way. What way? It is to deny birth and death and nirvana. This view cannot be established, because the two categories of defilement and purity can be recognized. Therefore, the appearance of these two dharmas, if one denies their existence, will form a wrong view, also called a derogatory slander. Therefore, the discriminated nature is non-existent. The dependent nature cannot be denied its existence, so it is known that the dependent nature and the discriminated nature are not the same entity.
Treatise says: The four kinds of purity are: first, this dharma is originally pure in its self-nature, referring to Suchness (Tathata), emptiness, reality (the true essence), no-appearance (without concrete form), the true Dharma Realm (the true and unchanging nature of the universe).
Explanation says: Because the self-nature of this dharma is originally pure, this purity is called Suchness.
。於一切眾生平等有。以是通相故。由此法是有故。說一切法名如來藏。
論曰。二無垢清凈。謂此法出離一切客塵障垢。
釋曰。是如來藏離惑智兩障。由此永清凈故。諸佛如來得顯現。
論曰。三至得道清凈。謂一切助道法。及諸波羅蜜等。
釋曰。為得清凈菩薩行道。此道能得清凈故。亦名清凈道。即般若波羅蜜。及念處等諸助道法。
論曰。四道生境界清凈。謂正說大乘法。
釋曰。道及助道法生所緣境界。謂修多羅等十二部正說。是清凈資糧故。亦名清凈。
論曰。何以故。
釋曰。云何說生道境界清凈。是真實性攝。非分別及依他。
論曰。此說是清凈因故。非分別清凈法界流故。非依他由此四種清凈法。攝一切清凈法皆盡。
釋曰。此正說若屬分別性。應成染污因。是清凈因故。非分別性。若屬依他性。如依他性亦應成虛。此清凈法界流為體。是故非虛。以出二性外故屬真實性。若說四清凈中隨一清凈。此說于大乘中。應知屬真實性。第一第二清凈。由無變異故成真實。第三第四由無顛倒故成真實。
論曰。此中說偈。
釋曰。欲重明此義令顯了故更說偈。
論曰。
幻等顯依他 說無顯分別 若說四清凈
【現代漢語翻譯】 現代漢語譯本：對於一切眾生都是平等的。因為這個普遍的相狀的緣故。由於這個法是真實存在的緣故，所以說一切法名為如來藏（Tathagatagarbha，如來之藏）。
論曰：第二是無垢清凈，指的是這個法脫離了一切客塵障垢。
釋曰：這個如來藏遠離了煩惱障和智慧障這兩種障礙。因此永遠清凈，諸佛如來才能顯現。
論曰：第三是至得道清凈，指的是一切助道之法，以及諸波羅蜜（Paramita，到彼岸）等。
釋曰：爲了獲得清凈，菩薩修行道。這個道能夠獲得清凈的緣故，也名為清凈道。即般若波羅蜜（Prajnaparamita，智慧到彼岸），以及念處等各種助道之法。
論曰：第四是道生境界清凈，指的是正確宣說大乘佛法。
釋曰：道以及助道之法所產生的所緣境界，指的是修多羅（Sutra，經）等十二部正說。因為是清凈的資糧，所以也名為清凈。
論曰：為什麼呢？
釋曰：為什麼要說生道境界是清凈的呢？因為這是真實性的範疇，不是分別和依他的。
論曰：這樣說是由於這是清凈的因，不是分別清凈的法界流出，也不是依他的。由此四種清凈法，涵蓋了一切清凈法。
釋曰：這種正確宣說如果屬於分別性，就應該成為染污的因。因為是清凈的因，所以不是分別性。如果屬於依他性，那麼依他性也應該成為虛假的。這個清凈法界流為本體，所以不是虛假的。因為它超出了兩種自性之外，所以屬於真實性。如果說四種清凈中的任何一種清凈，這種說法在大乘佛法中，應該知道是屬於真實性的。第一和第二種清凈，由於沒有變異的緣故而成為真實。第三和第四種清凈，由於沒有顛倒的緣故而成為真實。
論曰：這裡說了一個偈頌。
釋曰：想要再次闡明這個意義，使之更加顯明，所以再次說了偈頌。
論曰：
幻等顯依他，說無顯分別；若說四清凈
【English Translation】 English version: It is equally present in all sentient beings. It is because of this universal characteristic. Because this Dharma is real, all Dharmas are said to be the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus-Come One).
Treatise says: Second is immaculate purity, referring to this Dharma being free from all adventitious defilements and obscurations.
Explanation says: This Tathagatagarbha is free from the two obscurations of afflictions and knowledge. Because of this eternal purity, the Buddhas, the Thus-Come Ones, can manifest.
Treatise says: Third is purity of attaining the Path, referring to all the auxiliary Dharmas of the Path, and the various Paramitas (Paramita, Perfections) etc.
Explanation says: In order to attain purity, Bodhisattvas practice the Path. Because this Path can attain purity, it is also called the Pure Path. That is, the Prajnaparamita (Prajnaparamita, Perfection of Wisdom), and the various auxiliary Dharmas of the Path such as the mindfulness establishments etc.
Treatise says: Fourth is the purity of the realm arising from the Path, referring to the correct exposition of the Mahayana Dharma.
Explanation says: The object of cognition arising from the Path and the auxiliary Dharmas of the Path, refers to the twelve divisions of the Sutras (Sutra, Discourses) etc. Because it is a pure resource, it is also called pure.
Treatise says: Why is that?
Explanation says: Why is it said that the realm arising from the Path is pure? Because it belongs to the category of reality, not of discrimination or dependence.
Treatise says: This is said because it is the cause of purity, not the flow of the Dharma realm of discriminative purity, nor is it dependent. By these four kinds of pure Dharmas, all pure Dharmas are completely encompassed.
Explanation says: This correct exposition, if it belongs to the nature of discrimination, should become a cause of defilement. Because it is the cause of purity, it is not of the nature of discrimination. If it belongs to the nature of dependence, then the nature of dependence should also become false. This pure Dharma realm flows as its essence, therefore it is not false. Because it is outside of the two natures, it belongs to reality. If one speaks of any one of the four purities, this statement in the Mahayana Dharma, should be known to belong to reality. The first and second purities, become real because they have no alteration. The third and fourth purities, become real because they have no inversion.
Treatise says: Here a verse is spoken.
Explanation says: Wanting to clarify this meaning again, making it more clear, therefore the verse is spoken again.
Treatise says:
Illusions etc. reveal dependence, saying 'no' reveals discrimination; if speaking of the four purities
此說屬真實 清凈由本性 無垢道緣緣 一切清凈法 四皆攝品類
論曰。幻等顯依他。
釋曰。是處如來說一切諸法如幻事。乃至如變化譬。應知此言是說依他。
論曰。說無顯分別。
釋曰。若說無色乃至無一切法。應知此言是說分別。為此意用如來說依他性。以幻事等為譬今當說此義。
論曰。若說四清凈此說屬真實。清凈由本性無垢道緣緣。一切清凈法四皆攝品類。何因何緣是依他性。如經所說幻事等譬所顯。于依他性中為除他虛妄疑惑。云何他于依他性中生虛妄疑惑。諸說于依他性中有如此虛妄疑心。若實無有物云何成境界。為決此疑故說幻事譬。
釋曰。于虛妄起疑謂為實有。不信是虛妄故名虛妄疑。此法若顯現成境界。云何言虛妄。故以幻事譬依他性。譬如幻像塵實不有亦成境界。諸法亦爾。為除此疑故須立譬。
論曰。若無境界。心及心法雲何得生。為決此疑故說鹿渴譬。
釋曰。鹿渴譬心及心法。以水譬塵鹿渴動搖生識。緣水為境實無有水。如此心及心法起變異事。于無有塵生緣塵識。
論曰。若實無塵愛非愛。受用云何得成。為決此疑故說夢相譬。
釋曰。譬如於夢中無有實塵。亦見有愛憎受用。此依他性中亦爾。
【現代漢語翻譯】 現代漢語譯本 此說屬於真實。 清凈的自性是本有的，沒有垢染的道是因緣和合而生。 一切清凈的法，都可以被四種清凈所包含。
論曰：幻象等顯現的是依他起性（paratantra-svabhava，事物相互依存的性質）。
釋曰：如來在經中說一切諸法都如幻術所變現的事物，乃至如變化之譬喻。應當知道，這些話都是在說依他起性。
論曰：說『無』顯現的是分別自性（parikalpita-svabhava，虛構的性質）。
釋曰：如果說沒有色，乃至沒有一切法，應當知道這些話都是在說分別自性。爲了這個目的，如來說依他起性，用幻事等作為譬喻，現在應當解說這個意義。
論曰：如果說四種清凈，這說法屬於真實。清凈的自性是本有的，沒有垢染的道是因緣和合而生。一切清凈的法，都可以被四種清凈所包含。因為什麼原因、什麼緣故是依他起性呢？就像經中所說的幻事等譬喻所顯示的。在依他起性中，爲了消除他人虛妄的疑惑。他人是如何對依他起性產生虛妄疑惑的呢？那些認為在依他起性中有如此虛妄疑心的人會說，如果實際上沒有事物，又怎麼能成為境界呢？爲了解決這個疑惑，所以說了幻事譬喻。
釋曰：對於虛妄產生懷疑，認為它是真實存在的。不相信它是虛妄的，所以叫做虛妄疑。這種法如果顯現出來成為境界，怎麼能說是虛妄的呢？所以用幻事來比喻依他起性。譬如幻化出來的形象，實際上並不存在，卻也能成為境界。一切諸法也是這樣。爲了消除這種疑惑，所以需要設立譬喻。
論曰：如果沒有境界，心和心法又怎麼能夠產生呢？爲了解決這個疑惑，所以說了鹿渴譬喻。
釋曰：用鹿渴來比喻心和心法。用水來比喻塵境，鹿因為乾渴而奔走，產生意識，以水為境界，但實際上並沒有水。如此，心和心法生起變異之事，對於沒有塵境而生起緣塵的意識。
論曰：如果實際上沒有塵境，那麼愛與非愛（喜歡與不喜歡）的感受又怎麼能夠成立呢？爲了解決這個疑惑，所以說了夢相譬喻。
釋曰：譬如在夢中沒有真實的塵境，也能見到有愛憎的感受。這在依他起性中也是如此。
【English Translation】 English version This statement is true. Purity is intrinsic by nature; the undefiled path arises from conditions. All pure dharmas are encompassed by the four kinds of purity.
Treatise: Illusions and the like manifest the dependent nature (paratantra-svabhava).
Explanation: In this context, the Thus-Gone One (Tathagata) said that all dharmas are like illusions, even like transformations. It should be understood that this refers to the dependent nature.
Treatise: Saying 'non-existence' manifests the imputed nature (parikalpita-svabhava).
Explanation: If it is said that there is no form, or even that there are no dharmas at all, it should be understood that this refers to the imputed nature. For this purpose, the Thus-Gone One spoke of the dependent nature, using illusions and the like as metaphors. Now, we should explain this meaning.
Treatise: If the four kinds of purity are spoken of, this statement is true. Purity is intrinsic by nature; the undefiled path arises from conditions. All pure dharmas are encompassed by the four kinds of purity. What is the cause and what is the condition for the dependent nature? It is as shown by the metaphors of illusions and the like, as spoken of in the sutras. In the dependent nature, it is to eliminate others' false doubts. How do others generate false doubts about the dependent nature? Those who say that there is such false doubt in the dependent nature will say, 'If there is actually no object, how can it become a realm of experience?' To resolve this doubt, the metaphor of illusion is given.
Explanation: Doubting the unreal, one considers it to be real. Not believing it to be unreal is called false doubt. If this dharma manifests and becomes a realm of experience, how can it be said to be unreal? Therefore, the dependent nature is likened to an illusion. For example, an illusory image does not actually exist, yet it can become a realm of experience. All dharmas are like this. To eliminate this doubt, it is necessary to establish a metaphor.
Treatise: If there is no realm of experience, how can mind and mental factors arise? To resolve this doubt, the metaphor of the mirage is given.
Explanation: The mirage is used as a metaphor for mind and mental factors. Water is used as a metaphor for the object. A deer, driven by thirst, moves and generates consciousness, taking the water as its object, but there is actually no water. In this way, mind and mental factors arise with altered states, generating consciousness that is conditioned by an object where there is no object.
Treatise: If there is actually no object, how can the experience of love and non-love (like and dislike) be established? To resolve this doubt, the metaphor of dream images is given.
Explanation: For example, in a dream, there is no real object, yet one can see and experience feelings of love and hate. It is the same in the dependent nature.
無有實塵。亦見有愛憎受用。
論曰。若實無法。善惡二業愛非愛果報云何得生。為決此疑故說影譬。
釋曰。譬如鏡中無實影塵。于面相起影識。此影塵非不顯現。愛憎兩果亦爾。實非有而顯現似有。
論曰。若實無法雲何種種智生。為決此疑故說光影譬。
釋曰。譬如人弄影。見影有種種相貌隨影起種種識。無實影塵。種種識塵亦爾實無所有而有種種塵顯現。
論曰。若無實法雲何種種言說起。為決此疑故說谷響譬。
釋曰。譬如實無響塵而顯現可聞。言說事亦爾。實無所有而顯現可聞。
論曰。若實無法雲何成緣真實法。定心境界。為決此疑故說水月譬。
釋曰。譬如無水月實塵而顯現可見。由水潤滑澄清故。若人心得定無實塵為境。亦顯現可見。水譬定。以定心潤滑澄清故。
論曰。若實無法雲何諸菩薩故作心。無顛倒心為他作利益事。於六道受生。為決此疑故說變化譬。
釋曰。譬如無實變化塵。隨變化者所作。一切所作事皆成所化塵。非不顯現。菩薩受生亦爾。實無六道受生身。作利益一切眾生事及受生身亦顯現。復有何義。佛世尊說幻事等譬。更有別義。今當說佛意。幻事譬為對治眼等六內根。諸根如幻像。實非有而顯現似有。鹿渴譬
【現代漢語翻譯】 現代漢語譯本：沒有真實的塵埃存在，卻能看到愛憎和感受。
論曰：如果實際上沒有法，那麼善惡兩種業以及愛與非愛的果報是如何產生的呢？爲了解決這個疑問，所以用影子的比喻。
釋曰：譬如鏡子中沒有真實的影子塵埃，卻能從面相上產生影子的意識。這個影子塵埃並非不顯現。愛憎兩種果報也是如此，實際上沒有，卻顯現得好像有。
論曰：如果實際上沒有法，那麼種種智慧是如何產生的呢？爲了解決這個疑問，所以用光影的比喻。
釋曰：譬如有人玩弄影子，看到影子有種種相貌，隨著影子產生種種意識。沒有真實的影子塵埃，種種意識塵埃也是如此，實際上什麼都沒有，卻有種種塵埃顯現。
論曰：如果實際上沒有法，那麼種種言語是如何產生的呢？爲了解決這個疑問，所以用山谷迴響的比喻。
釋曰：譬如實際上沒有迴響塵埃，卻顯現出可以聽到的聲音。言語的事情也是如此，實際上什麼都沒有，卻顯現出可以聽到的聲音。
論曰：如果實際上沒有法，那麼如何成為緣起真實法，以及禪定之心的境界呢？爲了解決這個疑問，所以用水中月亮的比喻。
釋曰：譬如沒有水中月亮的真實塵埃，卻顯現出可以看見的月亮。因為水的潤滑和澄清的緣故。如果人的心得到禪定，沒有真實的塵埃作為境界，也顯現出可以看見的境界。水比喻禪定，因為禪定之心潤滑和澄清的緣故。
論曰：如果實際上沒有法，那麼諸位菩薩為何要故意發心，以沒有顛倒的心為他人做利益的事情，並在六道中受生呢？爲了解決這個疑問，所以用變化的比喻。
釋曰：譬如沒有真實的變化塵埃，隨著變化者所作，一切所作的事情都成為所變化的塵埃，並非不顯現。菩薩受生也是如此，實際上沒有六道受生的身體，但做利益一切眾生事情以及受生的身體也顯現。還有什麼意義呢？佛世尊說幻事等的比喻，還有別的意義。現在應當說佛的用意。幻事的比喻是爲了對治眼等六種內根。諸根如同幻像，實際上沒有，卻顯現得好像有。鹿渴譬（Bhrānti-mriga，因口渴而將陽光下的海市蜃樓誤認為水）
【English Translation】 English version: There is no real dust, yet one sees love, hate, and experiences.
Treatise: If there is actually no dharma, how do the two karmas of good and evil, and the fruits of love and non-love, arise? To resolve this doubt, the analogy of a shadow is given.
Explanation: It is like in a mirror, there is no real shadow dust, yet from the face, a shadow consciousness arises. This shadow dust is not non-manifest. The two fruits of love and hate are also like this; in reality, they do not exist, but they appear as if they do.
Treatise: If there is actually no dharma, how do various kinds of wisdom arise? To resolve this doubt, the analogy of light and shadow is given.
Explanation: It is like a person playing with shadows, seeing the shadow having various appearances, and with the shadow, various consciousnesses arise. There is no real shadow dust; the various consciousness dusts are also like this; in reality, there is nothing, yet various dusts appear.
Treatise: If there is actually no dharma, how do various kinds of speech arise? To resolve this doubt, the analogy of an echo in a valley is given.
Explanation: It is like there is actually no echo dust, yet it appears as audible. The matter of speech is also like this; in reality, there is nothing, yet it appears as audible.
Treatise: If there is actually no dharma, how does it become the condition for true dharma, and the realm of a concentrated mind? To resolve this doubt, the analogy of the moon in water is given.
Explanation: It is like there is no real dust of the moon in water, yet it appears visible. This is because of the smoothness and clarity of the water. If a person's mind attains concentration, with no real dust as the object, it also appears visible. Water is analogous to concentration, because the concentrated mind is smooth and clear.
Treatise: If there is actually no dharma, why do the Bodhisattvas intentionally generate the mind, with a non-inverted mind, to do beneficial things for others, and take birth in the six realms? To resolve this doubt, the analogy of transformation is given.
Explanation: It is like there is no real transformation dust; according to what the transformer does, all the things done become the transformed dust, and it is not non-manifest. The Bodhisattva taking birth is also like this; in reality, there is no body taking birth in the six realms, but doing things that benefit all sentient beings, and the body taking birth, also appear. What other meaning is there? The Buddha, the World Honored One, spoke of analogies such as illusory events; there is another meaning. Now, the Buddha's intention should be explained. The analogy of illusory events is to counteract the six internal roots, such as the eyes. The roots are like illusions; in reality, they do not exist, but they appear as if they do. The analogy of a mirage (Bhrānti-mriga, mistaking a mirage for water due to thirst)
器世界。由此大故。顯現如水實無所有。而於鹿渴顯現似有。以動搖故。此器世界眾生執為色等可受用法。如執鹿渴中水謂為可飲。為對治此執故說夢相譬。譬如於夢中色等諸塵無所有。因此有愛憎受用。為對治身業故說影譬。依善惡身業有別色似影生。為對治口業故說谷響譬。由此譬顯口業為因有口業果報由如谷響。意業有三種。一不寂靜地。即是欲界散動業。二寂靜地。即修慧。三聞思二慧。為對治不寂靜地意業故。說光影譬。由此譬顯意業果報。譬如光影。為對治寂靜地意業故。說水月譬顯意業果報。譬如水月。如水中月實無有月而顯現似月。寂靜心亦爾實無所有。于寂靜心中而有動搖。現在及未來世果顯現。離此寂靜心無有別果。為對治聞思品類意業故。說變化譬。若是聞思熏習生業果報。譬如變化品類非有亦有顯現。聞思生業果報亦爾。由此法爾三性為相如來所說經悉皆隨順。今當說隨順經義。
論曰。婆羅門問經中言。世尊依何義說如此言。如來不見生死不見涅槃。于依他性中。依分別性及依真實性。生死為涅槃。依無差別義。何以故。此依他性由分別一分成生死。由真實一分成涅槃。
釋曰。依他性非生死。由此性因真實性成涅槃。此性非涅槃。何以故。此由分別分即是生死故。是故不可
【現代漢語翻譯】 現代漢語譯本 器世界（Bhājanaloka，指盛裝有情眾生的物質世界）。由此大原因，顯現的萬物如同水一般，實際上什麼也沒有。就像鹿因口渴所見的海市蜃樓，顯現得好像真有水一樣。因為動搖的緣故，這個器世界中的眾生執著於色等，認為是可以接受和使用的東西，就像執著于海市蜃樓中的水，認為是可以飲用的。爲了對治這種執著，所以用夢境來比喻。比如在夢中，色等諸塵實際上什麼也沒有，因此卻產生了愛憎和受用。爲了對治身業，所以用影子來比喻。依靠善惡的身業，會有不同的顏色，就像影子一樣產生。爲了對治口業，所以用山谷迴響來比喻。用這個比喻來顯示口業是原因，會有口業的果報，就像山谷的迴響一樣。意業有三種：一是不寂靜地，也就是欲界的散亂動搖的業；二是寂靜地，也就是修習智慧；三是聽聞和思惟兩種智慧。爲了對治不寂靜地的意業，所以用光影來比喻。用這個比喻來顯示意業的果報，就像光影一樣。爲了對治寂靜地的意業，所以用水中月亮來比喻，顯示意業的果報，就像水中月亮一樣。就像水中月亮實際上沒有月亮，卻顯現得好像有月亮一樣，寂靜的心也是這樣，實際上什麼也沒有，在寂靜的心中卻有動搖，現在和未來的果報顯現出來。離開這個寂靜的心，就沒有別的果報。爲了對治聽聞和思惟品類的意業，所以用變化來比喻。如果是聽聞和思惟熏習產生的業的果報，就像變化出來的東西，不是真實存在，卻又顯現出來。聽聞和思惟產生的業的果報也是這樣。由此，法爾如是的三性為相，如來所說的經典都完全隨順。現在應當說隨順經典意義的內容。
論曰：在《婆羅門問經》中說，世尊依據什麼意義說這樣的話：如來不見生死，也不見涅槃。在依他性（Paratantrasvabhāva，指依仗其他條件而存在的性質）中，依據分別性（Parikalpitasvabhāva，指虛妄分別的性質）以及依據真實性（Pariniṣpannasvabhāva，指圓滿成就的性質），生死就是涅槃，依據沒有差別的意義。為什麼這樣說呢？這個依他性由分別性的一部分構成生死，由真實性的一部分構成涅槃。
釋曰：依他性不是生死，因為這個性質的原因，真實性成就涅槃。這個性質不是涅槃，為什麼呢？因為這個性質由分別性的一部分構成，也就是生死的緣故。所以不可以這樣說。
【English Translation】 English version The vessel world (Bhājanaloka, the material world that contains sentient beings). From this great cause, what appears is like water, but in reality, there is nothing. Like a mirage seen by a thirsty deer, it appears as if there is water. Because of movement, the beings in this vessel world cling to form and other things, thinking they can be accepted and used, just like clinging to the water in a mirage, thinking it can be drunk. To counteract this clinging, the analogy of a dream is used. For example, in a dream, form and other objects of sense are actually nothing, yet love, hatred, and enjoyment arise from them. To counteract bodily karma, the analogy of a shadow is used. Depending on good or bad bodily karma, different colors arise like shadows. To counteract verbal karma, the analogy of an echo in a valley is used. This analogy shows that verbal karma is the cause, and there will be the result of verbal karma, just like an echo in a valley. There are three types of mental karma: first, the non-peaceful ground, which is the scattered and agitated karma of the desire realm; second, the peaceful ground, which is the cultivation of wisdom; third, the two wisdoms of hearing and thinking. To counteract the mental karma of the non-peaceful ground, the analogy of light and shadow is used. This analogy shows the result of mental karma, like light and shadow. To counteract the mental karma of the peaceful ground, the analogy of the moon in water is used, showing the result of mental karma, like the moon in water. Just as there is actually no moon in the water, but it appears as if there is a moon, so too is the peaceful mind; in reality, there is nothing, but in the peaceful mind, there is movement, and the results of the present and future appear. Apart from this peaceful mind, there is no other result. To counteract the mental karma of the categories of hearing and thinking, the analogy of transformation is used. If it is the result of karma produced by the cultivation of hearing and thinking, it is like something transformed, which is not truly existent, but appears. The result of karma produced by hearing and thinking is also like this. Therefore, the three natures as they are by nature are the characteristics, and the sutras spoken by the Tathagata are all in accordance with them. Now, we should speak of the content that accords with the meaning of the sutras.
The Treatise says: In the Brahman Question Sutra, it is said, 'According to what meaning did the World Honored One say such words: The Tathagata does not see birth and death, nor does he see Nirvana. In the dependent nature (Paratantrasvabhāva, the nature of existing in dependence on other conditions), based on the imputed nature (Parikalpitasvabhāva, the nature of false imputation) and based on the perfected nature (Pariniṣpannasvabhāva, the nature of perfect accomplishment), birth and death are Nirvana, according to the meaning of no difference.' Why is this so? This dependent nature constitutes birth and death by a part of the imputed nature, and constitutes Nirvana by a part of the perfected nature.
The Explanation says: The dependent nature is not birth and death, because the perfected nature achieves Nirvana due to this nature. This nature is not Nirvana. Why is this? Because this nature is constituted by a part of the imputed nature, which is the cause of birth and death. Therefore, it cannot be said in this way.
定說一分。若見一分余分性不異。是故不見生死亦不見涅槃。由此意故如來答婆羅門如此。
論曰。阿毗達磨修多羅中。佛世尊說法有三種。一染污分。二清凈分。三染污清凈分。依何義說此三分。于依他性中。分別性為染污分。真實性為清凈分。依他性為染污清凈分。依如此義故說三分。
釋曰。阿毗達磨修多羅中。說分別性以煩惱為性。真實性以清凈品為性。依他性由具兩分。以二性為性故。說法有三種。一煩惱為分。二清凈為分。三二法為分。依此義故作此說。
論曰。於此義中以何為譬。以金藏土為譬。譬如於金藏土中見有三法。一地界二金三土。于地界中土非有而顯現。金實有不顯現。此土若以火燒煉。土則不現。金相自現。此地界土顯現時。由虛妄相顯現。金顯現時由真實相顯現。是故地界有二分。
釋曰。如來為顯此義故。說金藏土譬。金為藏者。地界是金種子故說名金藏土。以堅觸為地界。以所造色為土。謂色塵等。此三可了別。此地界先由土相顯現。後由金相顯現。何以故。此地界若為火所煉。金相則顯。是故於地界實有金。此義可信。
論曰。如此本識未為無分別智火所燒煉時。此識由虛妄分別性顯現。不由真實性顯現。若為無分別智火所燒煉時此識由成就真實
【現代漢語翻譯】 現代漢語譯本： 定說一分。如果見到一分，其餘分的體性沒有差異。因此，既不見生死，也不見涅槃。因為這個緣故，如來如此回答婆羅門。
論曰：在阿毗達磨修多羅（Abhidharma Sutra，論藏經）中，佛世尊說法有三種：一是染污分，二是清凈分，三是染污清凈分。依據什麼意義說這三分？在依他性（paratantra-svabhava，緣起性）中，分別性（parikalpita-svabhava，遍計所執性）為染污分，真實性（pariniṣpanna-svabhava，圓成實性）為清凈分，依他性為染污清凈分。依據這樣的意義，所以說三分。
釋曰：在阿毗達磨修多羅中，說分別性以煩惱為體性，真實性以清凈品為體性，依他性由於具有兩分，以二性為體性，所以說法有三種：一是煩惱為分，二是清凈為分，三是二法為分。依據這個意義，所以作此說。
論曰：在這個意義中，用什麼作比喻？用金藏土作比喻。譬如在金藏土中見到有三種法：一是地界，二是金，三是土。在地界中，土並非沒有而是顯現，金確實有而不顯現。這土如果用火燒煉，土則不顯現，金相自然顯現。這地界土顯現時，由虛妄相顯現，金顯現時由真實相顯現。所以地界有二分。
釋曰：如來爲了顯明這個意義，所以說金藏土的比喻。金為藏者，地界是金的種子，所以說名為金藏土。以堅硬的觸感為地界，以所造的色為土，指色塵等。這三者可以了別。這地界先由土相顯現，後由金相顯現。為什麼呢？這地界如果為火所煉，金相則顯現。所以在地界中確實有金，這個意義是可信的。
論曰：如此，本識（alaya-vijñana，阿賴耶識）未被無分別智（nirvikalpa-jñana，無分別智）之火所燒煉時，此識由虛妄分別性顯現，不由真實性顯現。若被無分別智之火所燒煉時，此識由成就真實
【English Translation】 English version: To speak definitively about one aspect. If one sees one aspect, the nature of the remaining aspects is not different. Therefore, one sees neither birth and death nor Nirvana. For this reason, the Tathagata answers the Brahmin in this way.
Treatise: In the Abhidharma Sutra, the World Honored One, the Buddha, speaks of three aspects: one is the defiled aspect, the second is the pure aspect, and the third is the defiled and pure aspect. According to what meaning are these three aspects spoken of? In the dependent nature (paratantra-svabhava), the discriminated nature (parikalpita-svabhava) is the defiled aspect, the true nature (pariniṣpanna-svabhava) is the pure aspect, and the dependent nature is the defiled and pure aspect. According to this meaning, the three aspects are spoken of.
Explanation: In the Abhidharma Sutra, it is said that the discriminated nature has affliction as its nature, the true nature has pure qualities as its nature, and the dependent nature has both aspects, with the two natures as its nature. Therefore, there are three aspects spoken of: one is affliction as an aspect, the second is purity as an aspect, and the third is the two dharmas as an aspect. According to this meaning, this is said.
Treatise: In this meaning, what is used as a metaphor? The gold-containing earth is used as a metaphor. For example, in gold-containing earth, three dharmas are seen: one is the earth element, the second is gold, and the third is soil. In the earth element, soil is not non-existent but appears, and gold is truly existent but does not appear. If this soil is burned with fire, the soil will not appear, and the gold aspect will naturally appear. When this earth element soil appears, it appears due to a false appearance, and when gold appears, it appears due to a true appearance. Therefore, the earth element has two aspects.
Explanation: In order to clarify this meaning, the Tathagata speaks of the metaphor of gold-containing earth. 'Gold as a store' means that the earth element is the seed of gold, so it is called gold-containing earth. The solid touch is the earth element, and the created form is the soil, referring to color dust, etc. These three can be distinguished. This earth element first appears as the soil aspect, and later as the gold aspect. Why? If this earth element is refined by fire, the gold aspect will appear. Therefore, there is indeed gold in the earth element, and this meaning is credible.
Treatise: Thus, when the fundamental consciousness (alaya-vijñana) has not been burned by the fire of non-discriminating wisdom (nirvikalpa-jñana), this consciousness appears due to false discriminating nature, and does not appear due to true nature. If it is burned by the fire of non-discriminating wisdom, this consciousness appears due to the accomplishment of truth.
性顯現。不由虛妄分別性顯現。是故虛妄分別性識。即依他性有二分。譬如金藏土中。所有地界。複次有處世尊說一切法常住。有處說一切法無常。有處說非常非無常。依何義說常。此依他性由真實性分常住。由分別性分無常。由二性分非常非無常。如依此義說常無常無二。如此說苦樂無二。善惡無二。空不空無二。有我無我無二。凈不凈無二。有性無性無二。有生無生無二。有滅無滅無二。本來寂靜不寂靜無二。本來涅槃非涅槃無二。生死涅槃無二。由如此等差別。諸佛如來依義密語。由此三性應隨決了常無常等正說。如前解釋此中說偈。
如法實不有 如彼種種現 由此法非法 故說無二義
釋曰。諸法非法非非法。由此法實無所有故。非法如有顯現故。非非法。由非法非非法故說無二義。
論曰。
依一分說言 或有或非有 依二分說言 非有非非有
釋曰。若依一一分。不可說諸法有及非有。如所顯現不如是有故不可說有。雖實非有如有顯現故。不可說非有。若捉一一分應如此判。若約依他性具有二分。說諸法非有非非有。
論曰。
如顯現不有 是故說永無 如顯現實有 是故說非無
釋曰。如所顯現不如此有。依不有義故說永無。雖復不
【現代漢語翻譯】 現代漢語譯本： 自性顯現，並非由虛妄分別性顯現。因此，虛妄分別性的識，即依他起性具有二分。譬如金礦藏於土中，其中包含地界。此外，有些地方世尊說一切法常住，有些地方說一切法無常，有些地方說非常非無常。依據什麼意義說常住呢？這依他起性由真實性分常住，由分別性分無常，由二性分非常非無常。如同依據這個意義說常與無常無二。如此說苦與樂無二，善與惡無二，空與不空無二，有我與無我無二，凈與不凈無二，有性與無性無二，有生與無生無二，有滅與無滅無二，本來寂靜與不寂靜無二，本來涅槃與非涅槃無二，生死與涅槃無二。由於如此等等差別，諸佛如來依據意義而秘密言說。由此三性應當隨之決了常無常等正說。如前解釋，此中說偈：
『如法實不有，如彼種種現，由此法非法，故說無二義。』
解釋說：諸法非法非非法。由此法實無所有故，非法如有顯現故，非非法。由非法非非法故說無二義。
論說：
『依一分說言，或有或非有，依二分說言，非有非非有。』
解釋說：若依據一一分，不可說諸法有及非有。如所顯現不如是有故不可說有。雖實非有如有顯現故，不可說非有。若捉一一分應如此判。若約依他性具有二分，說諸法非有非非有。
論說：
『如顯現不有，是故說永無，如顯現實有，是故說非無。』
解釋說：如所顯現不如此有，依不有義故說永無。雖復不
【English Translation】 English version: The nature manifests itself, not through the manifestation of false discrimination (Vikalpa-svabhāva) . Therefore, the consciousness of false discrimination, which is the dependent nature (Paratantra-svabhāva), has two aspects. For example, like gold hidden in the earth, which contains the element of earth. Furthermore, in some places the World Honored One (世尊) says that all dharmas (法) are permanent (nitya), in some places he says that all dharmas are impermanent (anitya), and in some places he says that they are neither permanent nor impermanent. According to what meaning is it said to be permanent? This dependent nature is permanent due to the aspect of true nature (Pariniṣpanna-svabhāva), impermanent due to the aspect of discriminating nature, and neither permanent nor impermanent due to the two aspects. Just as it is said that permanence and impermanence are non-dual according to this meaning. Likewise, it is said that suffering (duhkha) and happiness (sukha) are non-dual, good (kusala) and evil (akusala) are non-dual, emptiness (sunyata) and non-emptiness are non-dual, self (atman) and non-self (anatman) are non-dual, purity (subha) and impurity (asubha) are non-dual, existence (bhava) and non-existence (abhava) are non-dual, arising (utpada) and non-arising (anutpada) are non-dual, cessation (nirodha) and non-cessation (anirodha) are non-dual, originally tranquil (santa) and non-tranquil are non-dual, originally Nirvana (nirvana) and non-Nirvana are non-dual, Samsara (samsara) and Nirvana are non-dual. Due to such differences, the Tathagatas (如來) speak secretly according to meaning. Therefore, these three natures should be accordingly determined, and permanence, impermanence, etc., should be rightly spoken. As explained earlier, a verse is spoken here:
'As dharmas are not truly existent, yet appear in various ways, therefore, because of this dharma and non-dharma, it is said to be non-dual.'
The explanation says: Dharmas are non-dharma and non-non-dharma. Because these dharmas are truly non-existent, they are non-dharma because they appear as if they exist, and they are non-non-dharma. Because of non-dharma and non-non-dharma, it is said to be non-dual.
The treatise says:
'Relying on one aspect, it is said to be either existent or non-existent; relying on two aspects, it is said to be neither existent nor non-existent.'
The explanation says: If relying on each single aspect, it cannot be said that dharmas are existent or non-existent. As what appears is not truly existent, it cannot be said to be existent. Although it is truly non-existent, it appears as if it exists, so it cannot be said to be non-existent. If grasping each single aspect, it should be judged in this way. If relying on the dependent nature, which has two aspects, it is said that dharmas are neither existent nor non-non-existent.
The treatise says:
'As what appears is not existent, therefore it is said to be eternally non-existent; as what appears is truly existent, therefore it is said to be not non-existent.'
The explanation says: As what appears is not existent in this way, it is said to be eternally non-existent according to the meaning of non-existence. Although it is not
有非不顯現。依唯有顯現義故說非無。
論曰。
由自體非有 自體不住故 如取不有故 三性成無性 由無性故成 前為后依止 無生滅本凈 及自性涅槃
論曰。由自體非有。
釋曰。今當顯如來所說無性意。初句一分明無性通大小乘。此正是顯無性意自。非有者顯通無性。由諸法離因緣和合。不關外緣自然成。無有此義故。一切法無性體非有者亦是無性。此有別意。謂約過去未來此體已滅。由此體更立法為有。無如此義。此體未有。由此體預立法為有。亦無此義。是故去來二世並無自性。
論曰。自體不住故。
釋曰。若諸法已生過。唯生時無能住義。既不能住故現在亦無體。此三世無性。亦通大小二乘。
論曰。如取不有故。三性成無性。
釋曰。由分別性所顯現。實無所有故。無相性。分別性無體相故。依他無所依止故無生性。此二無性無無性故真實無性性。此三無性但大乘中有。余乘則無。
論曰。由無性故成前為后依止。無生滅本凈及自性涅槃。
釋曰。由諸法永實無性。一切無生等四義得成。何以故。若諸法無性是故無生。若無生則無滅。由無生無滅故本來寂靜。由本來寂靜故自性涅槃成者。前為后成立依止。謂無性成
【現代漢語翻譯】 現代漢語譯本： 有非不顯現。因為只有顯現的意義，所以說不是沒有。
論曰： 由於自體沒有，自體不能住，如同取沒有一樣，三種自性成就無自性。由於無自性，所以成就前一者成為后一者的依止，無生滅、本來清凈以及自性涅槃。
論曰：由於自體沒有。
釋曰：現在應當闡明如來說的無自性的意義。第一句的一部分表明無自性貫通大乘和小乘。這正是顯示無自性的意義。自體非有，顯示普遍的無自性。由於諸法離開因緣和合，不依賴外在的緣分自然成就，沒有這種意義，所以一切法無自性，體非有也是無自性。這有特別的意義，是說就過去和未來而言，這個體已經滅了，因此這個體更立法為有，沒有這種意義。這個體還沒有產生，因此這個體預先立法為有，也沒有這種意義。所以過去、未來二世都沒有自性。
論曰：自體不能住。
釋曰：如果諸法已經產生過去，只有產生的時候沒有能住的意義。既然不能住，所以現在也沒有體。這三世無自性，也貫通大乘和小乘。
論曰：如同取沒有一樣，三種自性成就無自性。
釋曰：由於分別自性所顯現的，實際上什麼都沒有，所以是無相自性。分別自性沒有體相，所以依他起性沒有所依止，所以是無生自性。這兩種無自性沒有無自性，所以是真實無自性性。這三種無自性只有在大乘中有，其餘的乘沒有。
論曰：由於無自性，所以成就前一者成為后一者的依止，無生滅、本來清凈以及自性涅槃。
釋曰：由於諸法永遠實在地沒有自性，一切無生等四種意義得以成就。為什麼呢？如果諸法沒有自性，所以沒有生。如果沒有生，就沒有滅。由於沒有生沒有滅，所以本來寂靜。由於本來寂靜，所以自性涅槃成就，前一者成為后一者成立的依止，就是無自性成就。
【English Translation】 English version: There is non-non-manifestation. Because of the meaning of only manifestation, it is said that it is not non-existent.
Treatise says: Because the self-nature is non-existent, the self-nature cannot abide, just as taking the non-existent, the three natures become non-self-nature. Because of non-self-nature, it becomes that the former is the basis for the latter, no birth and no death, originally pure, and self-nature Nirvana (liberation).
Treatise says: Because the self-nature is non-existent.
Explanation says: Now I shall explain the meaning of non-self-nature as spoken by the Tathagata (Buddha). The first sentence partly clarifies that non-self-nature pervades the Mahayana (Great Vehicle) and Hinayana (Small Vehicle). This precisely reveals the meaning of non-self-nature. 'Self-nature is non-existent' shows universal non-self-nature. Because all dharmas (phenomena) are apart from the union of causes and conditions, and do not depend on external conditions to naturally arise, there is no such meaning, therefore all dharmas are without self-nature, and the substance being non-existent is also non-self-nature. This has a special meaning, which is to say that with respect to the past and future, this substance has already ceased, therefore this substance further establishes the law as existent, there is no such meaning. This substance has not yet arisen, therefore this substance preemptively establishes the law as existent, there is also no such meaning. Therefore, the past and future two times have no self-nature.
Treatise says: The self-nature cannot abide.
Explanation says: If all dharmas have already arisen and passed, only at the time of arising is there no meaning of being able to abide. Since it cannot abide, therefore there is also no substance in the present. This three-time non-self-nature also pervades the Mahayana and Hinayana.
Treatise says: Just as taking the non-existent, the three natures become non-self-nature.
Explanation says: Because of what is manifested by the discriminating nature (parikalpita-svabhava), in reality there is nothing at all, therefore it is the nature of no-characteristics (animitta-lakshana). The discriminating nature has no substantial characteristics, therefore the dependent nature (paratantra-svabhava) has nothing to rely on, therefore it is the nature of no-birth (anutpada-svabhava). These two non-self-natures have no non-self-nature, therefore it is the true non-self-nature (paramartha-nihsvabhava). These three non-self-natures are only in the Mahayana, the other vehicles do not have them.
Treatise says: Because of non-self-nature, it becomes that the former is the basis for the latter, no birth and no death, originally pure, and self-nature Nirvana.
Explanation says: Because all dharmas are eternally and truly without self-nature, all four meanings such as no-birth are achieved. Why? If all dharmas have no self-nature, therefore there is no birth. If there is no birth, then there is no death. Because there is no birth and no death, therefore it is originally tranquil. Because it is originally tranquil, therefore self-nature Nirvana is achieved, the former becomes the basis for the latter's establishment, which is non-self-nature achieving.
立。無生故為無生依止。后三亦爾。
顯了意依章第四
論曰。複次有四意四依。一切佛世尊教應隨決了。
釋曰。如來所說正法。不出四意四依。此意及依由三性故可決了。若離三性無別道理。能決了此法。
論曰。一平等意。
釋曰。譬如有人執平等法爾說彼即是我。世尊亦爾。平等法身安置心中。說如是言。
論曰。譬如有說。昔是時中我名毗婆尸。久已成佛。
釋曰。非昔毗婆尸即是今釋迦牟尼。此說中以平等為意。是名通平等。若說別平等。謂因果恩德皆同。是名平等意。
論曰。二別時意。
釋曰。若有眾生由懶惰障不樂勤修行。如來以方便說。由此道理于如來正法中。能勤修行方便說者。
論曰。譬如有說。若人誦持多寶佛名。決定於無上菩提不更退墮。
釋曰。是懶惰善根。以誦持多寶佛名。為進上品功德。佛意為顯上品功德。于淺行中欲令舍懶惰勤修道。不由唯誦佛名。即不退墮決定得無上菩提。譬如由一金錢營覓得千金錢。非一日得千。由別時得千。如來意亦爾。此一金錢為千金錢因。誦持佛名亦爾。為不退墮菩提因。
論曰。復有說言。由唯發願。于安樂佛土得往彼受生。
釋曰。如前應知是名別時意。
【現代漢語翻譯】 現代漢語譯本 立。因為無生，所以以無生作為依止。後面的三種情況也是這樣。
顯了意依章第四
論曰：再者，有四種意和四種依止。一切佛世尊的教導都應該依此來決斷和理解。
釋曰：如來所說的正法，不會超出四種意和四種依止。這些意和依止因為具有三種自性，所以可以被決斷和理解。如果離開了這三種自性，就沒有其他道理能夠決斷和理解這些法。
論曰：第一種是平等意。
釋曰：譬如有人執著于平等法爾（自然如此）的說法，說那個就是『我』。世尊也是這樣，將平等的法身安置在心中，然後說這樣的話。
論曰：譬如有人說：『過去的時候，我的名字是毗婆尸（Vipashyin，過去七佛之一），很久以前就已經成佛了。』
釋曰：並不是說過去的毗婆尸佛就是現在的釋迦牟尼（Shakyamuni）佛。這種說法是以平等為意。這叫做共通的平等。如果說特別的平等，指的是因、果、恩德都相同，這叫做平等意。
論曰：第二種是別時意。
釋曰：如果有些眾生因為懶惰的障礙，不喜歡勤奮修行，如來就用方便法門來說，通過這個道理，在如來的正法中，能夠勤奮修行。這種方便的說法是：
論曰：譬如有人說：『如果有人誦持多寶佛（Prabhutaratna）的名號，就一定不會在無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上退轉。』
釋曰：這是針對懶惰的善根。通過誦持多寶佛的名號，作為進步到上品功德的手段。佛的意圖是爲了顯示上品功德，在淺顯的修行中，想要讓眾生捨棄懶惰，勤奮修道。不是說僅僅誦持佛的名號，就不會退轉，一定能得到無上菩提。譬如說用一個金錢去經營，可以得到一千個金錢，但不是一天就能得到一千個，而是經過一段時間才能得到一千個。如來的意思也是這樣。這一個金錢是得到一千個金錢的因，誦持佛名也是這樣，是不退轉菩提的因。
論曰：還有人說：『僅僅通過發願，就能在安樂佛土（Sukhavati，極樂凈土）往生。』
釋曰：應該像前面那樣理解，這叫做別時意。
【English Translation】 English version Establishment. Because of no-birth, no-birth is relied upon. The latter three are also like this.
Chapter Four: Revealing the Intent and Reliance
Treatise: Furthermore, there are four intents and four reliances. All the teachings of the Buddha, the World Honored One, should be decisively understood accordingly.
Explanation: The Dharma spoken by the Tathagata (如來) does not go beyond the four intents and four reliances. These intents and reliances can be decisively understood because of the three natures. If separated from the three natures, there is no other reason to decisively understand this Dharma.
Treatise: First, the intent of equality.
Explanation: For example, someone adheres to the doctrine of equality as the natural order, saying that it is 'I'. The World Honored One is also like this, placing the equal Dharmakaya (法身, Dharma body) in the heart, and then speaking in this way.
Treatise: For example, someone says: 'In the past, at that time, my name was Vipashyin (毗婆尸), and I had already become a Buddha long ago.'
Explanation: It is not that the Vipashyin Buddha of the past is the Shakyamuni (釋迦牟尼) Buddha of the present. This statement takes equality as its intent. This is called common equality. If one speaks of distinct equality, referring to the same cause, effect, and kindness, this is called the intent of equality.
Treatise: Second, the intent of different times.
Explanation: If there are sentient beings who, due to the hindrance of laziness, do not enjoy diligent practice, the Tathagata speaks with expedient means, saying that through this principle, in the Tathagata's Dharma, one can diligently practice. This expedient way of speaking is:
Treatise: For example, someone says: 'If a person recites the name of Prabhutaratna Buddha (多寶佛), they will definitely not regress from Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment).'
Explanation: This is aimed at lazy good roots. By reciting the name of Prabhutaratna Buddha, it serves as a means to advance to superior merits. The Buddha's intention is to reveal superior merits, wanting sentient beings to abandon laziness and diligently cultivate the path in shallow practices. It is not that merely reciting the Buddha's name will prevent regression and ensure the attainment of Anuttara-samyak-sambodhi. For example, by investing one gold coin, one can earn a thousand gold coins, but not in a single day; one earns a thousand over a period of time. The Tathagata's intent is also like this. This one gold coin is the cause for earning a thousand gold coins; reciting the Buddha's name is also like this, it is the cause for non-regression from Bodhi.
Treatise: Furthermore, some say: 'Merely by making a vow, one can be reborn in the Sukhavati (安樂佛土, Pure Land of Bliss).'
Explanation: It should be understood as before; this is called the intent of different times.
論曰。三別義意。
釋曰。此言顯自覺了實相。由三性義道理。若但如聞覺了義。是如來意者。嬰兒凡夫亦能覺了。是故如來意不如此。如來意云何。
論曰。譬如有說事。如是等恒伽所有沙數。諸佛于大乘法義。得生覺了。
釋曰。此覺了非聞得成。若人已事恒伽沙數佛。方得成就。是名別義意。
論曰。四眾生樂欲意。譬如如來先為一人讚嘆佈施。后還毀呰。
釋曰。有眾生如來先為讚歎佈施功德。后時或為此人毀呰佈施。如此意隨人得成。何以故。若人于財物有慳吝心。為除此心故先為讚歎佈施。若人已欲樂行施。施是下品善根。如來后時更毀呰此施。令渴仰其餘勝行。若不由此意贊毀則成相違。由如來有別意故。於一施中贊毀而不相違。
論曰。如施戒及余修亦爾。是名四種意。
釋曰。戒等亦如是。有人如來為贊毀於修。此是世間修故可毀呰。若出世間修則無可毀。義意及依異相云何如來心先緣此事。后為他說故名為意。由此因眾生決定。入正定聚故名此因為依。
論曰。四依者一令入依。譬如於大小乘中。佛世尊說人法二種通別。二相所攝俗諦。
釋曰。于正說中約世諦理說有人法及通別二相。為令眾生入于正義故。名令入依。
【現代漢語翻譯】 現代漢語譯本 論曰。三種別義的意圖。
釋曰。這段話顯示了通過三種自性（三性）的道理來自覺覺悟實相。如果僅僅像聽聞那樣覺悟，那就是如來的意圖，那麼嬰兒和凡夫也能覺悟。所以如來的意圖不是這樣。如來的意圖是什麼呢？
論曰。譬如有這樣的說法：像恒河沙數那麼多的諸佛，對於大乘佛法的意義，才能產生覺悟。
釋曰。這種覺悟不是聽聞就能成就的。如果有人已經侍奉過恒河沙數那麼多的佛，才能成就。這叫做別義意。
論曰。四種眾生的喜好意圖。譬如如來先為一個人讚嘆佈施，後來又反而譭謗。
釋曰。有些眾生，如來先為他們讚歎佈施的功德，後來又可能因為這個人而譭謗佈施。這種意圖是隨著人的情況而變化的。為什麼呢？如果有人對財物有慳吝心，爲了去除這種心，所以先為他讚歎佈施。如果有人已經想要行佈施，但佈施是下品的善根，如來後來就會譭謗這種佈施，讓他渴望其他的殊勝行為。如果不通過這種意圖來讚揚或譭謗，就會造成矛盾。由於如來有別樣的意圖，所以在同一個佈施中，讚揚和譭謗才不會互相矛盾。
論曰。像佈施、持戒以及其他的修行也是這樣。這叫做四種意。
釋曰。持戒等等也是這樣。有些人，如來讚揚或譭謗他們的修行。這是世間的修行，所以可以譭謗。如果是出世間的修行，那就無可譭謗。義意和所依的異相是什麼呢？如來心中先緣于這件事，然後為他人說，所以叫做意。由於這個原因，眾生決定進入正定聚，所以這個原因叫做所依。
論曰。四種所依，第一是令入所依。譬如在大乘和小乘中，佛世尊說人法兩種共通和不共通、兩種相所包含的世俗諦（俗諦）。
釋曰。在正確的說法中，依據世俗諦的道理，說有人法以及共通和不共通兩種相。爲了讓眾生進入正義，所以叫做令入所依。
【English Translation】 English version Treatise says: The meaning of the three distinct intentions.
Explanation: This statement reveals the realization of true reality through the principles of the three natures (trisvabhāva). If one were to awaken merely through hearing, as the Tathāgata intended, then even infants and ordinary beings could awaken. Therefore, the Tathāgata's intention is not such. What, then, is the Tathāgata's intention?
Treatise says: For example, it is said that Buddhas, as numerous as the sands of the Ganges River, attain awakening to the meaning of the Mahāyāna Dharma.
Explanation: This awakening is not achieved through hearing. It is only attained after one has served Buddhas as numerous as the sands of the Ganges River. This is called the distinct intention (別義意).
Treatise says: The intention based on the four types of beings' desires. For example, the Tathāgata first praises generosity (dāna), then later criticizes it.
Explanation: For some beings, the Tathāgata first praises the merit of generosity, and later may criticize generosity because of that person. This intention changes according to the person's situation. Why? If someone has a miserly mind regarding possessions, generosity is first praised to remove this miserliness. If someone already desires to practice generosity, but generosity is an inferior wholesome root, the Tathāgata later criticizes this generosity, causing them to yearn for other superior practices. If praise and criticism are not done with this intention, they become contradictory. Because the Tathāgata has a distinct intention, praise and criticism do not contradict each other in the same act of generosity.
Treatise says: It is the same with morality (śīla), meditation (dhyāna), and other practices. This is called the four intentions.
Explanation: Morality and so on are also like this. For some people, the Tathāgata praises or criticizes their practice. This is worldly practice, so it can be criticized. If it is supramundane practice, then there is nothing to criticize. What are the different aspects of intention and support (依)? The Tathāgata first focuses on this matter in his mind, and then speaks to others about it, so it is called intention. Because of this cause, beings are determined to enter the assembly of those assured of enlightenment (正定聚), so this cause is called support.
Treatise says: The four supports, the first is the support for leading in (令入依). For example, in the Mahāyāna and Hīnayāna, the World Honored One (佛世尊) speaks of the two types of common and uncommon aspects of person (人) and Dharma (法), the conventional truth (俗諦, saṃvṛti-satya) encompassed by the two aspects.
Explanation: In the correct teaching, based on the principle of conventional truth, it speaks of the two aspects of person and Dharma, and the common and uncommon aspects. In order to lead beings into the correct meaning, it is called the support for leading in.
論曰。二相依。譬如隨所說法相中必有三性。
釋曰。于正說中若應說法相必說三性。此三性是一切法總相。若欲了別一切法。必須依此三相。故名相依。
論曰。三對治依。此中八萬四千眾生煩惱行。對治顯現。
釋曰。于正說中若說眾生行對治。不出八萬四千。謂說四諦等。此說能除眾生因果中身見戒取疑。以能成立眾生煩惱對治故。名對治依。
論曰。四翻依。此中由說別義言詞以顯別義。譬如偈言。
釋曰。于正說中由顯說別義。文字但說別義。故名翻依。如偈言。
論曰。
阿娑離。娑羅摩多耶。毗跋耶斯者。修絺多。離施那者。僧柯履多。羅槃底菩提物多摩。
論曰。阿娑離。
釋曰。謂定。何以故。娑離者有二義。一實二動。阿娑離謂不實不動。不實是文句明瞭義。不動是秘密義。不動故名定。
論曰。娑羅摩多耶。
釋曰。名起實心。謂于定起尊重心。
論曰。毗跋耶斯者。
釋曰。謂四念處智慧。何以故。毗跋耶斯者。亦有二義。一倒謂于無常起常倒等。二翻倒謂于常作無常解。倒是文句明瞭義翻倒是秘密義。
論曰。修絺多。
釋曰。謂善住。善住于念處。
論曰。離施那者。
釋
【現代漢語翻譯】 現代漢語譯本 論曰：二相依。譬如隨所說法相中必有三性。
釋曰：于正說中若應說法相必說三性。此三性是一切法總相。若欲了別一切法。必須依此三相。故名相依。
論曰：三對治依。此中八萬四千眾生煩惱行。對治顯現。
釋曰：于正說中若說眾生行對治。不出八萬四千。謂說四諦等。此說能除眾生因果中身見戒取疑。以能成立眾生煩惱對治故。名對治依。
論曰：四翻依。此中由說別義言詞以顯別義。譬如偈言。
釋曰：于正說中由顯說別義。文字但說別義。故名翻依。如偈言。
論曰：
阿娑離（Asali）。娑羅摩多耶（Saralamataye）。毗跋耶斯者（Vibhayas）。修絺多（Suchita）。離施那者（Lisina）。僧柯履多（Samghalita）。羅槃底菩提物多摩（Lavanti bodhi uttama）。
論曰：阿娑離（Asali）。
釋曰：謂定。何以故。娑離（Sali）者有二義。一實二動。阿娑離（Asali）謂不實不動。不實是文句明瞭義。不動是秘密義。不動故名定。
論曰：娑羅摩多耶（Saralamataye）。
釋曰：名起實心。謂于定起尊重心。
論曰：毗跋耶斯者（Vibhayas）。
釋曰：謂四念處智慧。何以故。毗跋耶斯者（Vibhayas）亦有二義。一倒謂于無常起常倒等。二翻倒謂于常作無常解。倒是文句明瞭義翻倒是秘密義。
論曰：修絺多（Suchita）。
釋曰：謂善住。善住于念處。
論曰：離施那者（Lisina）。
【English Translation】 English version Treatise says: Twofold dependence. For example, in the aspect of the Dharma as it is taught, there must be the three natures.
Explanation: In the correct teaching, if the aspect of the Dharma should be taught, the three natures must be taught. These three natures are the general characteristics of all Dharmas. If one wishes to clearly understand all Dharmas, one must rely on these three aspects. Therefore, it is called 'twofold dependence'.
Treatise says: Threefold antidote dependence. Herein, the afflictive actions of eighty-four thousand sentient beings are manifested through antidotes.
Explanation: In the correct teaching, if the antidotes to the actions of sentient beings are taught, they do not go beyond eighty-four thousand. This refers to the teaching of the Four Noble Truths, etc. This teaching can eliminate the view of self, adherence to precepts, and doubt in the causes and effects of sentient beings. Because it can establish the antidotes to the afflictions of sentient beings, it is called 'antidote dependence'.
Treatise says: Fourfold reversal dependence. Herein, the meaning is distinguished by speaking different words to reveal different meanings. For example, as the verse says.
Explanation: In the correct teaching, the meaning is revealed by speaking different meanings. The words only speak of different meanings. Therefore, it is called 'reversal dependence'. As the verse says.
Treatise says:
Asali (定). Saralamataye (起實心). Vibhayas (毗跋耶斯). Suchita (修絺多). Lisina (離施那者). Samghalita (僧柯履多). Lavanti bodhi uttama (羅槃底菩提物多摩).
Treatise says: Asali (定).
Explanation: It means 'samadhi' (定). Why? 'Sali' (娑離) has two meanings: one is 'real' (實), and the other is 'moving' (動). 'Asali' (阿娑離) means 'not real' (不實) and 'not moving' (不動). 'Not real' is the clear meaning of the words and sentences. 'Not moving' is the secret meaning. Because it is not moving, it is called 'samadhi' (定).
Treatise says: Saralamataye (起實心).
Explanation: It means 'arising of a real mind' (起實心). It refers to arising a respectful mind in samadhi.
Treatise says: Vibhayas (毗跋耶斯).
Explanation: It means the wisdom of the Four Foundations of Mindfulness. Why? 'Vibhayas' (毗跋耶斯) also has two meanings: one is 'inverted' (倒), which means arising the inversion of permanence in impermanence, etc. The other is 'reversal' (翻倒), which means understanding impermanence in permanence. 'Inverted' is the clear meaning of the words and sentences, and 'reversal' is the secret meaning.
Treatise says: Suchita (修絺多).
Explanation: It means 'well-abiding' (善住). Well-abiding in the Foundations of Mindfulness.
Treatise says: Lisina (離施那者).
曰。謂正勤。何以故。離施那者亦有二義。一煩惱二苦難。煩惱是文句明瞭義。苦難謂正勤是秘密義。
論曰。僧柯履多。
釋曰。亦有二義。一染污二疲惓。染污是文句明瞭義。疲惓是秘密義。菩薩為眾生於生死。長時恒行苦行。是故疲惓如羅睺羅法師言。世尊長時于生死劬勞。但由大悲不由余事。
論曰。羅槃底菩提物多摩。
釋曰。羅槃底言得。菩提言覺。物多摩言勝。若取此偈明瞭義判文。則成相違。若取秘密義判文。則是正說。欲令眾生依理判文。以理為依不應依文故說此偈。或有人憍慢輕蔑說者。自不能如理判義。欲破彼慢心故說此偈。是名翻依。
論曰。若人慾廣解釋大乘法。略說由三相應。當如此解釋。一廣解緣生體相。二廣解依因緣已生諸法實相。三廣解成立所說諸義。廣解緣生體相者。如偈說言。熏習所生諸法。此從彼如此果報識。及以生起識由更互因生。
釋曰。外塵分別所生。本識中熏習種子故。稱言說熏習。一切余法以此為因得生。謂生起識為性。言說熏習以諸法為因故。言此法從彼生。由此言說已顯本識。與生起識更互為因。
論曰。廣解釋依因緣已生諸法實相者。諸法者謂生起識為相有相。及見識為自性。
釋曰。是諸法有相有見
【現代漢語翻譯】 現代漢語譯本： 問：什麼是正勤（Zhengqin，精進）？ 答：離開施那（Shina）的人也有兩種含義：一是煩惱，二是苦難。煩惱是文句的顯明含義，苦難是指正勤的秘密含義。
論曰：僧柯履多（Sengkelvduo）。
釋曰：也有兩種含義：一是染污，二是疲倦。染污是文句的顯明含義，疲倦是秘密含義。菩薩爲了眾生在生死輪迴中，長久地恒常進行苦行，因此感到疲倦。正如羅睺羅（Luohouluo）法師所說：『世尊長久在生死中辛勤勞作，只是因為大悲心，而不是因為其他原因。』
論曰：羅槃底菩提物多摩（Luopanti Puti Wuduomo）。
釋曰：羅槃底（Luopanti）意思是『得到』，菩提（Puti）意思是『覺悟』，物多摩（Wuduomo）意思是『殊勝』。如果按照這首偈頌的顯明含義來判斷文義，就會造成相互矛盾。如果按照秘密含義來判斷文義，那就是正確的說法。想要讓眾生依據道理來判斷文義，以道理為依據，不應該依據文字，所以說了這首偈頌。或者有人驕慢輕蔑說法的人，自己不能如理地判斷意義，想要破除他們的慢心，所以說了這首偈頌。這叫做翻依。
論曰：如果有人想要廣泛地解釋大乘佛法，簡略地說，由三種相應。應當這樣解釋：一是廣泛地解釋緣起（Yuanqi）的體相，二是廣泛地解釋依靠因緣已經產生的諸法實相，三是廣泛地解釋成立所說的各種意義。廣泛地解釋緣起的體相，如偈頌所說：『熏習所生的諸法，此從彼如此果報識，以及生起識由更互因生。』
釋曰：外塵分別所生，在本識（Ben shi）中熏習種子，所以稱為言說熏習。一切其餘的法以這個為因而得以產生，是指生起識（Shengqi shi）為自性。言說熏習以諸法為因而產生，所以說『此法從彼生』。由此言說已經顯明本識與生起識更互為因。
論曰：廣泛地解釋依靠因緣已經產生的諸法實相，諸法是指生起識為相有相，以及見識（Jian shi）為自性。
釋曰：這些法是有相有見。
【English Translation】 English version: Question: What is Zhengqin (Diligence)? Answer: Those who leave Shina also have two meanings: first, afflictions; second, suffering. Afflictions are the clear meaning of the words, and suffering refers to the secret meaning of Diligence.
Treatise says: Sengkelvduo.
Explanation says: It also has two meanings: first, defilement; second, fatigue. Defilement is the clear meaning of the words, and fatigue is the secret meaning. Bodhisattvas, for the sake of sentient beings, constantly practice asceticism in the cycle of birth and death for a long time, and therefore feel fatigued. As Dharma Master Luohouluo said: 'The World Honored One has toiled in the cycle of birth and death for a long time, only because of great compassion, and not because of anything else.'
Treatise says: Luopanti Puti Wuduomo.
Explanation says: Luopanti means 'to obtain,' Puti means 'enlightenment,' and Wuduomo means 'supreme.' If we judge the meaning of the text according to the clear meaning of this verse, it will lead to contradiction. If we judge the meaning of the text according to the secret meaning, then it is the correct statement. Wanting to enable sentient beings to judge the meaning of the text according to reason, taking reason as the basis, and not relying on the words, this verse is spoken. Or, some people are arrogant and despise the speaker, and cannot judge the meaning according to reason themselves. Wanting to break their arrogance, this verse is spoken. This is called turning reliance.
Treatise says: If someone wants to extensively explain the Mahayana Dharma, briefly speaking, it consists of three correspondences. It should be explained in this way: first, extensively explain the substance and characteristics of dependent origination (Yuanqi); second, extensively explain the true nature of all dharmas that have arisen relying on conditions; third, extensively explain the establishment of all the meanings that have been spoken. To extensively explain the substance and characteristics of dependent origination, as the verse says: 'All dharmas born from conditioning, this from that, such as the consciousness of karmic retribution, and the arising consciousness arises from mutual causes.'
Explanation says: Born from the discrimination of external dust, the seeds are conditioned in the fundamental consciousness (Ben shi), so it is called verbal conditioning. All other dharmas arise from this cause, referring to the arising consciousness (Shengqi shi) as its nature. Verbal conditioning arises from the cause of all dharmas, so it is said 'this dharma arises from that.' From this statement, it is already clear that the fundamental consciousness and the arising consciousness are mutual causes.
Treatise says: To extensively explain the true nature of all dharmas that have arisen relying on conditions, all dharmas refer to the arising consciousness as having characteristics and appearances, and the seeing consciousness (Jian shi) as its self-nature.
Explanation says: These dharmas have appearances and are seen.
為自性。生起識為相。應如此知諸法有兩體。若塵識以相為體。若識識以見為體。從因緣生果法。性相有三種。
論曰。複次諸法依止為相。
釋曰。謂依他性。
論曰。分別為相。
釋曰。謂分別性。
論曰。法爾為相。
釋曰。謂真實性。
論曰。由此言說。於三性中諸法體相則得顯現。
釋曰。由此言說一切從因緣所生法。由法爾故虛。虛故成倒。由倒故得虛果。由有果故有分別。由分別故有法爾。是故或順相成。或逆相成。此三種性相遍攝一切果。
論曰。如偈言。
釋曰。為顯此義故重說偈。
論曰。
從有相有見 應知法三相
釋曰。諸法不出二種。一相二見。于相見中應了別三性為相。此三相如此方便應解釋。今當顯說。
論曰。云何得解說此法相分別性。于依他性實無所有。真實性于中實有。由此二不有有故。非得及得未見已見。真如一時自然成。于依他性中分別性無故。真實性有故。若見彼不見此。若不見彼即見此。
釋曰。二謂分別性及真實性。此二第一無第二有故。言此二不有有。由見分別不見真實。謂未見真實人是凡夫不見時。聖人不見分別。即見真實。
論曰。如偈言。
釋
【現代漢語翻譯】 現代漢語譯本： 自性是諸法的體性。生起識是諸法的相狀。應當如此理解諸法具有兩種體性。如果塵識以相狀為體性，那麼識識就以見（認知）為體性。從因緣所生的果法，其體性與相狀有三種。
論曰：再次，諸法以依止性為相。
釋曰：即指依他起性（paratantra-svabhava）。
論曰：以分別為相。
釋曰：指分別自性（parikalpita-svabhava）。
論曰：以法爾為相。
釋曰：指真實自性（parinispanna-svabhava）。
論曰：由此言說，在三種自性中，諸法的體性和相狀就能顯現出來。
釋曰：由此言說，一切從因緣所生的法，由於法爾的緣故是虛幻的。因為虛幻，所以形成顛倒。由於顛倒，所以得到虛幻的果。由於有果，所以有分別。由於分別，所以有法爾。因此，或者順著相成，或者逆著相成。這三種自性與相狀遍攝一切果。
論曰：如偈頌所說。
釋曰：爲了顯明這個意義，所以再次說偈頌。
論曰：
從有相有見，應知法三相。
釋曰：諸法不出兩種：一是相，二是見。在相和見中，應當了別三種自性作為相。這三種相應當如此方便地解釋。現在應當顯明地說。
論曰：如何才能解說這種法相的分別自性？在依他起性中，實際上什麼也沒有。真實自性在其中實際上是有的。由於這二者不有和有的緣故，所以非得及得，未見已見。真如（tathata）一時自然成就。在依他起性中，分別自性是無的，真實自性是有。如果見到彼（分別），就不能見到此（真實）；如果不見彼，就能見到此。
釋曰：二是指分別自性和真實自性。這二者，第一是無，第二是有，所以說這二者不有有。由於見到分別而不能見到真實，也就是說，未見到真實的人是凡夫，在不見分別的時候，聖人就能見到真實。
論曰：如偈頌所說。
【English Translation】 English version: The self-nature is the essence of all dharmas. The arising of consciousness is the appearance of all dharmas. It should be understood that all dharmas have two natures. If the object-consciousness (dust-consciousness) takes appearance as its essence, then the consciousness-consciousness takes seeing (cognition) as its essence. The resultant dharmas arising from causes and conditions have three kinds of essence and appearance.
Treatise says: Furthermore, all dharmas take dependence as their appearance.
Explanation says: That is, the dependent nature (paratantra-svabhava).
Treatise says: Take discrimination as appearance.
Explanation says: Refers to the discriminated nature (parikalpita-svabhava).
Treatise says: Take suchness as appearance.
Explanation says: Refers to the true nature (parinispanna-svabhava).
Treatise says: From these words, the essence and appearance of all dharmas can be revealed in the three natures.
Explanation says: From these words, all dharmas arising from causes and conditions are illusory because of suchness. Because of illusion, inversion is formed. Because of inversion, illusory results are obtained. Because there are results, there is discrimination. Because of discrimination, there is suchness. Therefore, they either arise in accordance with each other or arise in opposition to each other. These three natures and appearances encompass all results.
Treatise says: As the verse says.
Explanation says: To clarify this meaning, the verse is repeated.
Treatise says:
From having appearance and having seeing, one should know the three appearances of dharmas.
Explanation says: Dharmas do not go beyond two kinds: appearance and seeing. In appearance and seeing, one should distinguish the three natures as appearances. These three appearances should be explained in this way. Now I will explain it clearly.
Treatise says: How can one explain the discriminated nature of this dharma-appearance? In the dependent nature, there is actually nothing. The true nature is actually present in it. Because of the non-existence and existence of these two, there is non-attainment and attainment, unseen and seen. Suchness (tathata) is naturally accomplished at once. In the dependent nature, the discriminated nature is non-existent, and the true nature is existent. If one sees that (discrimination), one cannot see this (truth); if one does not see that, one can see this.
Explanation says: The two refer to the discriminated nature and the true nature. Of these two, the first is non-existent and the second is existent, so it is said that these two are non-existent and existent. Because one sees discrimination and cannot see truth, that is, the person who has not seen truth is an ordinary person. When one does not see discrimination, the sage can see truth.
Treatise says: As the verse says.
曰。為顯此義故重說偈。
論曰。
依他中分別 無但真實有 故不得及得 于中二平等
釋曰。于中謂于依他性中。此二平等。謂于依他性中分別無真實有故。故凡夫人顛倒執。如此得不得聖人正見故。于依他中亦有得不得義。
論曰。廣解成立所說諸義者。譬如初所說文句由所餘諸句顯示分別。或由功德依止。或因事義依止。功德依止者。廣說佛世尊功德。最清凈慧。
釋曰。因前二義。一切所說應如此解釋。今當說此方便。此中所說或依功德義。或依因事義。依功德義中最清凈慧。是初句。所餘諸句各顯此義。
論曰。無二行謂于所知一切無障行起功德。
釋曰。不如聲聞獨覺智慧有障。無障由有障故不清凈。由無障故清凈。如來智慧於一切處悉無障。是故無凈不凈。由此義故無二。
論曰。無相法為勝依意行。謂于有無無二相。真如最清凈令入功德。
釋曰。即是無垢清凈真如。說名無相法。由此一切法無所有為體故。此法離有相。由自體實有故。此法離無相。于無相法由最清凈。是故自能通達。亦能令他通達故。說無相法為勝依意行。
論曰。住于佛住。謂不由功用。不捨如來事。佛住功德。
釋曰。此顯無住處涅槃。不在生死
故無功用心。不在涅槃故。不捨如來利益眾生事。如此二義由無住處涅槃故得成立故。說此涅槃名為佛住。
論曰。至得諸佛平等。謂於法身依止及意事。無差別功德。
釋曰。依止即法身。意是應身。事是化身。如此三身一切十方三世如來平等無異。如此平等一切如來皆已至得。
論曰。行無礙行。謂修習一切障對治功德。
釋曰。為對治一切三障。如來恒修對治慧。是故如來智於法體及法相皆無障礙。
論曰。不可破無對轉法。謂降伏一切外道功德。
釋曰。於世間中無有天魔及外道諸說。能如理破。如來所說正法安立自法。亦無有能以自所立法對。翻如來正法。何以故。如來所說無失本性故。
論曰。不可變異境。謂生於世間。非世間法所染污功德。
釋曰。世間是如來出生處。如來雖復生於世間。貪愛等八法及四倒不能染污。境即四念處謂真如空。
論曰。不可思惟所成立法。謂安立正法功德。
釋曰。修多羅等十二部正法。不可量不可思。非凡夫所能知。如來安立此法竟乃至嬰兒等亦能通達。如鳩摩羅迦葉等是前清凈慧句。于余句一一應知相應。
論曰。至三世平等。謂四種善巧。答他問功德。
釋曰。如來於現在證一切法。
【現代漢語翻譯】 現代漢語譯本：因此，沒有刻意用心的行為。因為不住于涅槃，所以不捨棄如來利益眾生的事業。這兩個意義是因為無住處涅槃才能成立的。所以說這種涅槃名為佛住。
論曰：到達諸佛平等，是指在法身（Dharmakaya，佛的法性之身）、依止以及意事上，沒有差別的功德。
釋曰：依止即是法身。意是應身（Sambhogakaya，報身）。事是化身（Nirmanakaya，應化身）。如此三身，一切十方三世如來都是平等無異的。如此平等，一切如來都已經到達。
論曰：行無礙行，是指修習一切障礙的對治功德。
釋曰：爲了對治一切三障，如來恒常修習對治慧。因此，如來的智慧對於法體以及法相都沒有障礙。
論曰：不可破無對轉法，是指降伏一切外道的功德。
釋曰：在世間中，沒有天魔以及外道的任何言論，能夠如理破斥如來所說的正法。安立自己的法，也沒有任何法能夠用來對治、推翻如來的正法。為什麼呢？因為如來所說沒有失去其本性。
論曰：不可變異境，是指生於世間，不被世間法所染污的功德。
釋曰：世間是如來出生的地方。如來雖然出生在世間，但是貪愛等八法以及四顛倒不能染污他。境即是四念處（Four foundations of mindfulness），指的是真如空。
論曰：不可思惟所成立法，是指安立正法的功德。
釋曰：修多羅（Sutra，經）等十二部正法，不可衡量，不可思議，不是凡夫所能瞭解的。如來安立此法之後，乃至嬰兒等也能通達。如鳩摩羅迦葉（Kumarajiva）等是前清凈慧句。對於其餘的句子，一一應該知道其相應之處。
論曰：到達三世平等，是指四種善巧，回答他人問題的功德。
釋曰：如來於現在證悟一切法。
【English Translation】 English version: Therefore, there is no deliberate effort of mind. Because one does not dwell in Nirvana, one does not abandon the work of benefiting sentient beings. These two meanings are established because of Nirvana without a fixed abode. Therefore, this Nirvana is called the Buddha's Abode.
Treatise: Reaching the equality of all Buddhas refers to the merit of having no difference in Dharmakaya (the body of the Dharma, the nature of the Buddha), reliance, and mental affairs.
Explanation: Reliance is Dharmakaya. Mental affairs are Sambhogakaya (the body of enjoyment). Affairs are Nirmanakaya (the manifested body). These three bodies are equal and undifferentiated in all Tathagatas (Thus Come Ones) of the ten directions and three times. All Tathagatas have attained this equality.
Treatise: Practicing unobstructed practice refers to cultivating the merits of counteracting all obstacles.
Explanation: In order to counteract all three obstacles, the Tathagata constantly cultivates counteracting wisdom. Therefore, the Tathagata's wisdom has no obstacles to the essence and characteristics of the Dharma.
Treatise: The Dharma that cannot be broken, has no opposition, and turns refers to the merit of subduing all external paths.
Explanation: In the world, there are no heavenly demons or external paths whose teachings can reasonably refute the True Dharma spoken by the Tathagata. Establishing one's own Dharma, there is also no Dharma that can be used to oppose and overturn the Tathagata's True Dharma. Why? Because what the Tathagata speaks does not lose its original nature.
Treatise: The immutable realm refers to the merit of being born in the world but not being defiled by worldly dharmas.
Explanation: The world is the place where the Tathagata is born. Although the Tathagata is born in the world, the eight dharmas such as greed and love, and the four inversions cannot defile him. The realm is the Four Foundations of Mindfulness, referring to Suchness and Emptiness.
Treatise: The Dharma established by the unthinkable refers to the merit of establishing the True Dharma.
Explanation: The twelve divisions of the True Dharma, such as Sutras, are immeasurable and inconceivable, and cannot be known by ordinary people. After the Tathagata establishes this Dharma, even infants can understand it. Kumarajiva is an example of the previous pure wisdom sentence. For the remaining sentences, one should know their corresponding meanings.
Treatise: Reaching equality in the three times refers to the merit of the four skillful means of answering others' questions.
Explanation: The Tathagata realizes all dharmas in the present.
於過去未來亦證無比。由證此智平等。若他約三世問難無不依證智。作四種答。故智答皆等如來。至此二種平等。
論曰。於一切世界現身。謂於一切世界中。顯現應化身功德。
釋曰。為化菩薩及二乘。隨眾生根性顯現二身。為說為行。
論曰。於一切法智慧無礙。謂能決他疑功德。
釋曰。由得四無畏故自決無疑。由得四無礙辯故能決他疑。是故能答難決疑。
論曰。一切行與智慧相應。謂由種種行能令他入功德。
釋曰。如來欲行他利益事。此事先是智所緣。由此事他得入真位。則與他智慧相應。此事以自智慧為因。以他智慧為果。一切如來所行方便。謂神通輪記心輪說法輪。乃至出入息等。無不自與智慧相應。無不令他得智慧。無有空過。
論曰。於法智無疑。謂于未來世法。生智功德。
釋曰。此法于未來應生能如此智。是故於未來世法無疑。為令他得此法。隨眾生根效能立教。
論曰。不可分別身。謂隨眾生樂顯現功德。
釋曰。眾生界過數量。意欲及入道方便亦過數量。處所亦過數量。如來能隨此事差別。示現化身數量相貌時節處所。並不可分別。
論曰。一切菩薩所受智慧。謂能行無量依止眾生正教化事功德。
釋曰。
【現代漢語翻譯】 現代漢語譯本：對於過去和未來，也同樣證得無與倫比的智慧。由於證得了這種平等的智慧，如果有人用過去、現在、未來三世來提問，沒有不能依據所證得的智慧，作出四種回答的。所以，智慧的回答都與如來一樣。到此為止，是兩種平等。
論曰：在一切世界顯現身形。指的是在一切世界中，顯現應化身的功德。
釋曰：爲了教化菩薩和二乘（聲聞、緣覺），隨順眾生的根性顯現應身和化身，為他們說法和修行。
論曰：對於一切法，智慧沒有障礙。指的是能夠解決他人疑惑的功德。
釋曰：由於獲得了四無畏，所以自己決斷沒有疑惑；由於獲得了四無礙辯，所以能夠解決他人的疑惑。因此，能夠回答難題，決斷疑惑。
論曰：一切行為都與智慧相應。指的是通過種種行為，能夠使他人進入功德。
釋曰：如來想要做利益他人的事情，這件事首先是智慧所緣的。通過這件事，他人得以進入真實的地位，就與他人的智慧相應。這件事以自己的智慧為因，以他人的智慧為果。一切如來所行的方便，比如神通輪、記心輪、說法輪，乃至出入息等等，沒有不與智慧相應的，沒有不使他人獲得智慧的，沒有空過的。
論曰：對於法智沒有疑惑。指的是對於未來世的法，生起智慧的功德。
釋曰：這種法在未來應該產生這樣的智慧，所以對於未來世的法沒有疑惑。爲了使他人獲得這種法，隨順眾生的根效能夠建立教法。
論曰：不可分別的身。指的是隨順眾生的喜好而顯現的功德。
釋曰：眾生的數量超過了數量，意欲和進入佛道的方法也超過了數量，處所也超過了數量。如來能夠隨順這些事情的差別，示現化身的數量、相貌、時節、處所，都是不可分別的。
論曰：一切菩薩所接受的智慧。指的是能夠行無量依止眾生，正確教化事情的功德。
釋曰：
【English Translation】 English version: Also, regarding the past and future, [the Tathagata] equally realizes incomparable wisdom. Because of realizing this equal wisdom, if someone raises questions about the three times (past, present, and future), there is no question that cannot be answered based on the wisdom realized, providing four kinds of responses. Therefore, the answers of wisdom are all equal to the Tathagata. Up to this point, there are two kinds of equality.
Treatise says: Manifesting bodies in all worlds. This refers to manifesting the merits of responsive and transformative bodies in all worlds.
Explanation says: In order to teach Bodhisattvas and the Two Vehicles (Śrāvakas and Pratyekabuddhas), [the Tathagata] manifests responsive and transformative bodies according to the dispositions of sentient beings, to teach and practice for them.
Treatise says: Wisdom is unobstructed regarding all dharmas. This refers to the merit of being able to resolve the doubts of others.
Explanation says: Because of obtaining the Four Fearlessnesses, one's own decisions are without doubt; because of obtaining the Four Unobstructed Eloquences, one is able to resolve the doubts of others. Therefore, one is able to answer difficult questions and resolve doubts.
Treatise says: All actions are in accordance with wisdom. This refers to being able to lead others into merit through various actions.
Explanation says: When the Tathagata wants to do something that benefits others, this matter is first the object of wisdom. Through this matter, others are able to enter the true position, and thus it is in accordance with their wisdom. This matter takes one's own wisdom as the cause and the wisdom of others as the result. All the skillful means practiced by the Tathagata, such as the wheel of supernatural powers (神通輪, shéntōng lún), the wheel of knowing minds (記心輪, jì xīn lún), the wheel of teaching dharma (說法輪, shuō fǎ lún), and even the in-and-out breaths, are all in accordance with wisdom, and all enable others to obtain wisdom, without being in vain.
Treatise says: There is no doubt about the wisdom of dharma. This refers to the merit of generating wisdom regarding the dharmas of the future.
Explanation says: This dharma should generate such wisdom in the future, so there is no doubt about the dharmas of the future. In order to enable others to obtain this dharma, one is able to establish teachings according to the dispositions of sentient beings.
Treatise says: The body cannot be distinguished. This refers to the merit of manifesting according to the preferences of sentient beings.
Explanation says: The number of sentient beings exceeds number, the desires and methods of entering the path also exceed number, and the locations also exceed number. The Tathagata is able to follow these differences and manifest the number, appearance, time, and location of transformative bodies, which are all indistinguishable.
Treatise says: The wisdom received by all Bodhisattvas. This refers to the merit of being able to perform limitless deeds of relying on sentient beings and correctly teaching them.
Explanation says:
由無量菩薩依止。是眾生教化事。應可作此事。由得佛無我。為勝我此智但是菩薩所受故。但佛能化菩薩。但菩薩能受佛化。無量菩薩依止者。此有二義無量。或屬菩薩或屬依止。若屬菩薩。一切菩薩同一依止。謂以無我為勝我。若屬依止顯法身遍滿。通為一切菩薩依止。
論曰。至無二佛住波羅蜜。謂平等法身波羅蜜成就功德。
釋曰。如來法身名佛住。三世如來此住不異故。言無二。無二故平等。四德究竟故名波羅蜜。成就有二義。一清凈佛法身。已離一切障究竟清凈故名成就。二四德是法身所成就。
論曰。至無差別如來解脫智究竟。謂隨眾生意。顯現純凈佛土功德。
釋曰。于無相雜如來智中。至解脫究竟。如來智慧與真如無差別。隨眾生所愿樂。能顯現清凈佛土等。為生善心及成熟解脫故。
論曰。已得無邊佛地平等。謂是三種佛身無離無別處功德。
釋曰。如來三種身中。法身約處所不可度量。應化兩身亦爾。不可言但此世界有。彼世界無。無有一法出法身外。無有眾生界出應化兩身外。
論曰。法界為勝。謂窮生死際。能生一切眾生利益安樂功德。
釋曰。如來以法界為勝。法界有二種。一有染二無染。無染清凈法界為后最勝。何以故。如來窮生死
【現代漢語翻譯】 現代漢語譯本： 由無量菩薩依止。這是教化眾生的事情，應當可以做這件事。因為證得了佛的無我，以此為殊勝的我，這種智慧只有菩薩才能領受。只有佛才能教化菩薩，也只有菩薩才能接受佛的教化。『無量菩薩依止』有兩種含義：『無量』可以修飾『菩薩』，也可以修飾『依止』。如果修飾『菩薩』，則指一切菩薩都依止同一處，即以無我為殊勝的我。如果修飾『依止』，則顯示法身遍滿，普遍作為一切菩薩的依止。
論曰：達到無二佛住在波羅蜜（Paramita，意為到彼岸）。這是說平等法身波羅蜜成就的功德。
釋曰：如來的法身名為佛住。三世如來所住之處沒有差異，所以說『無二』。因為無二所以平等。四德究竟圓滿，所以名為波羅蜜。『成就』有兩種含義：一是清凈佛法身，已經遠離一切障礙，究竟清凈，所以名為成就。二是四德是法身所成就的。
論曰：達到無差別如來解脫智究竟。這是說隨順眾生的意願，顯現純凈佛土的功德。
釋曰：在無相雜的如來智慧中，達到解脫究竟。如來的智慧與真如沒有差別。隨順眾生所愿樂的，能夠顯現清凈佛土等，爲了生起善心以及成熟解脫的緣故。
論曰：已經得到無邊佛地平等。這是說三種佛身沒有分離沒有差別的功德。
釋曰：如來的三種身中，法身就處所而言是不可度量的。應身和化身也是如此，不能說只有這個世界有，那個世界沒有。沒有一法超出法身之外，沒有眾生界超出應身和化身之外。
論曰：法界最為殊勝。這是說窮盡生死之際，能夠生出一切眾生利益安樂的功德。
釋曰：如來以法界為殊勝。法界有兩種，一是有染，二是無染。無染清凈的法界是最終的殊勝。為什麼呢？如來窮盡生死
【English Translation】 English version: Supported by immeasurable Bodhisattvas (enlightenment beings). This is the matter of teaching sentient beings, and it should be possible to do this. Because of attaining the Buddha's non-self, taking this as the supreme self, this wisdom can only be received by Bodhisattvas. Only the Buddha can teach Bodhisattvas, and only Bodhisattvas can receive the Buddha's teachings. 'Immeasurable Bodhisattvas supported' has two meanings: 'immeasurable' can modify 'Bodhisattvas' or 'supported'. If it modifies 'Bodhisattvas', it means that all Bodhisattvas rely on the same thing, which is taking non-self as the supreme self. If it modifies 'supported', it shows that the Dharmakaya (the body of the Dharma) is all-pervading, universally serving as the support for all Bodhisattvas.
Treatise says: Reaching the non-dual Buddha dwelling in Paramita (perfection). This means the merit of accomplishing the equal Dharmakaya Paramita.
Explanation says: The Tathagata's (one who has thus come) Dharmakaya is called the Buddha's dwelling. The dwelling of the Buddhas of the three times is not different, so it is said to be 'non-dual'. Because it is non-dual, it is equal. Because the four virtues are ultimately complete, it is called Paramita. 'Accomplishment' has two meanings: first, the pure Buddha Dharmakaya, having already departed from all obstacles, is ultimately pure, so it is called accomplishment. Second, the four virtues are accomplished by the Dharmakaya.
Treatise says: Reaching the ultimate non-differentiated Tathagata liberation wisdom. This means manifesting the merit of pure Buddha lands according to the wishes of sentient beings.
Explanation says: In the non-differentiated Tathagata wisdom, reaching the ultimate liberation. The Tathagata's wisdom is not different from Suchness (true reality). According to what sentient beings desire, it can manifest pure Buddha lands, etc., for the sake of generating good intentions and maturing liberation.
Treatise says: Already attained the equality of boundless Buddha lands. This means the merit of the three Buddha bodies being without separation or difference.
Explanation says: Among the Tathagata's three bodies, the Dharmakaya, in terms of location, is immeasurable. The Response Body and Manifestation Body are also like this; it cannot be said that only this world has them and that world does not. There is no Dharma (teaching) outside the Dharmakaya, and there is no realm of sentient beings outside the Response Body and Manifestation Body.
Treatise says: The Dharmadhatu (the realm of Dharma) is supreme. This means that throughout the end of birth and death, it can generate the merit of benefiting and bringing happiness to all sentient beings.
Explanation says: The Tathagata takes the Dharmadhatu as supreme. There are two kinds of Dharmadhatu: one is defiled, and the other is undefiled. The undefiled, pure Dharmadhatu is the ultimate supreme. Why? The Tathagata exhausts birth and death.
際。利益安樂眾生。功能無盡。所以無盡者。由體。由能體即法界。能即應化兩身。因化身得如來應身。因應身後轉得成如來法身。若成法身則無窮盡。
論曰。虛空界為後邊。謂由無盡功德。
釋曰。如來智慧無盡。譬如虛空虛空遍滿一切色際。無有生住滅變異。如來智亦爾。遍一切所知。無倒無變異故說如虛空。
論曰。最清凈慧。如此初句由所餘句。次第應知分別解釋。若如此正說法義得成。
釋曰。由二十道理。成就如來智慧最清凈故。如來自利滿足。由智慧清凈。如來所說法教理圓正故。利他得成。第一句為本。餘二十句為能成就。
論曰。因事義依止者。如經言。若菩薩與三十二法相應說名菩薩。
釋曰。因事有二義。一以意為因以十六業為事。二以諸句為因所成業為事。菩薩有二種。一在正定位。二在不定位。若入正定位者。與三十二法相應得菩薩名。若在不定位。末與三十二法相應。不得名菩薩。
論曰。於一切眾生。與利益安樂意相應。
釋曰。於一切眾生求欲起真實道。有方便故名利益意。於一切眾生。求欲起現在未來二世拔苦施樂方便故。名安樂意。菩薩與此意恒不相離故名相應。此初句明利益安樂意。後有十六業及十六句。合三十二法並
【現代漢語翻譯】 現代漢語譯本：利益安樂一切眾生，此功德無有窮盡。之所以說無有窮盡，是因為從『體』和『能』兩個方面來說。『體』即是法界，『能』即是應身和化身這兩種身。因為有化身，才能得到如來的應身；因為有應身，進而才能成就如來的法身。如果成就了法身，那麼功德就無窮無盡。
論中說：以虛空界為後邊，這是說由無盡的功德所致。
解釋說：如來的智慧沒有窮盡，就像虛空一樣。虛空遍佈一切色際（色所及的範圍），沒有生、住、滅、變異。如來的智慧也是這樣，遍及一切所知，沒有顛倒，沒有變異，所以說像虛空一樣。
論中說：最清凈的智慧。像這樣，第一句由其餘的句子，依次應當知道分別解釋。如果這樣正確地說法義，就能成就。
解釋說：由於二十種道理，成就瞭如來最清凈的智慧。如來自利已經滿足，由於智慧清凈。如來所說的法教義理圓滿正直，所以利他也能成就。第一句是根本，其餘二十句是能夠成就它的。
論中說：因事義依止是指，如經中所說：如果菩薩與三十二法相應，就稱為菩薩。
解釋說：因事有兩種含義。一種是以意為因，以十六業為事；另一種是以諸句為因，所成就的業為事。菩薩有兩種，一種是在正定聚（必定證悟的群體）中，一種是在不定聚（不確定是否證悟的群體）中。如果進入正定聚，與三十二法相應，才能得到菩薩的名稱。如果在不定聚，沒有與三十二法相應，就不能稱為菩薩。
論中說：對於一切眾生，與利益安樂的意願相應。
解釋說：對於一切眾生，求取發起真實之道，因為有方便的緣故，稱為利益意。對於一切眾生，求取發起現在和未來二世拔除痛苦、給予快樂的方便，所以稱為安樂意。菩薩與這種意願恒常不相分離，所以稱為相應。這第一句說明利益安樂的意願，後面有十六業和十六句，合起來就是三十二法。
【English Translation】 English version: Benefiting and bringing peace and happiness to all sentient beings, this merit is inexhaustible. The reason it is said to be inexhaustible is due to 'essence' (體) and 'function' (能). 'Essence' is the Dharmadhatu (法界, the realm of Dharma), and 'function' refers to the two bodies of Response Body (應身) and Manifestation Body (化身). Because of the Manifestation Body, one can attain the Tathagata's Response Body; because of the Response Body, one can further achieve the Tathagata's Dharma Body (法身). If the Dharma Body is achieved, then the merits are endless.
The treatise says: Taking the space realm as the limit, it means it is due to endless merits.
The explanation says: The wisdom of the Tathagata is inexhaustible, just like space. Space pervades all the boundaries of form (色際, the extent of form), without arising, dwelling, ceasing, or changing. The wisdom of the Tathagata is also like this, pervading all that is knowable, without inversion or change, therefore it is said to be like space.
The treatise says: The purest wisdom. Like this, the first sentence should be understood and explained sequentially by the remaining sentences. If the meaning of the Dharma is correctly explained in this way, it can be achieved.
The explanation says: Due to twenty reasons, the Tathagata's purest wisdom is achieved. The Tathagata's self-benefit is already fulfilled, due to the purity of wisdom. The Dharma teachings spoken by the Tathagata are complete and upright, so benefiting others can also be achieved. The first sentence is the root, and the remaining twenty sentences are what can achieve it.
The treatise says: 'Relying on the meaning of cause and event' refers to, as the sutra says: 'If a Bodhisattva is in accordance with the thirty-two Dharmas, they are called a Bodhisattva.'
The explanation says: There are two meanings of cause and event. One is taking intention as the cause and the sixteen karmas as the event; the other is taking the sentences as the cause and the achieved karmas as the event. There are two types of Bodhisattvas, one is in the 'fixed group' (正定聚, those who are certain to attain enlightenment), and the other is in the 'unfixed group' (不定聚, those who are uncertain to attain enlightenment). If one enters the fixed group and is in accordance with the thirty-two Dharmas, one can obtain the name of Bodhisattva. If one is in the unfixed group and is not in accordance with the thirty-two Dharmas, one cannot be called a Bodhisattva.
The treatise says: Towards all sentient beings, being in accordance with the intention of benefiting and bringing peace and happiness.
The explanation says: Towards all sentient beings, seeking to initiate the true path, because there is skillful means, it is called the intention of benefiting. Towards all sentient beings, seeking to initiate the skillful means of removing suffering and giving happiness in the present and future two lives, therefore it is called the intention of peace and happiness. The Bodhisattva is constantly inseparable from this intention, therefore it is called being in accordance. This first sentence explains the intention of benefiting and bringing peace and happiness, and there are sixteen karmas and sixteen sentences after it, which together are the thirty-two Dharmas.
顯了初句義。
論曰。令入一切智智意。謂傳傳行業。
釋曰。若菩薩有意。欲令眾生入一切智智。由此意傳傳化度眾生。令得一切智智。譬如一燈傳然千燈。由此句及業。菩薩利益安樂意則得顯現。如此於一切句及業各顯初句悉應知之。
論曰。我今於何處中。當相應如此智。謂無倒業。
釋曰。若菩薩有利益安樂意。菩薩不如實識自身。則不能中道理安立眾生。譬如有人有利益安樂意。安立眾生於飲酒。是顛倒業若如實識自身。能中道理為眾生說無增上慢。安立眾生令入中善處。此利益安樂名無倒業。
論曰。舍高慢心。謂不由他事自行業。
釋曰。由此人舍離高慢心不待他請。若眾生是法器則自往為說正法。
論曰。堅固善意謂不可壞業。
釋曰。由菩薩心堅固。若眾生有過失。不能破壞菩薩利益安樂心。
論曰。非假作憐愍意。謂無求欲業。有三句解釋應知。
釋曰。前有三句。后更以三句釋前三句。
論曰。不貪報恩。
釋曰。此釋初句非為自求利養故憐愍他。
論曰。于親非親所平等意。謂有恩無恩眾生不生愛憎心。
釋曰。親名有恩。怨及中人是非親名無恩。若使非親堪受利益安樂事。菩薩則舍不平等心起平
【現代漢語翻譯】 現代漢語譯本 顯現了最初句子的含義。
論曰：爲了使眾生進入一切智智（sarvajñātājñāna，對一切事物無礙的智慧）的意境，這是代代相傳的事業。
釋曰：如果菩薩有意願，想讓眾生進入一切智智，因此通過這種意願代代相傳地教化眾生，使他們獲得一切智智。譬如一盞燈點燃千盞燈。通過這句話和這種事業，菩薩利益眾生、給予安樂的意願就得以顯現。像這樣，對於每一句話和事業，都應該知道最初句子的含義。
論曰：我現在在什麼地方，才能相應于這樣的智慧？那就是沒有顛倒的行業。
釋曰：如果菩薩有利益眾生、給予安樂的意願，但菩薩不能如實地認識自身，就不能以中正的道理來安立眾生。譬如有人有利益眾生、給予安樂的意願，卻讓眾生沉迷於飲酒，這就是顛倒的行業。如果能如實地認識自身，能以中正的道理為眾生說法，不生增上慢（adhimāna，未得謂得的傲慢），安立眾生進入中善之處，這種利益安樂就叫做沒有顛倒的行業。
論曰：捨棄高慢心，就是不依賴其他事情，而是自己努力修行。
釋曰：這樣的人捨棄了高慢心，不等待他人請求。如果眾生是法器（dharma-bhāṇaka，堪能接受佛法教導的人），就自己前去為他們宣說正法。
論曰：堅固的善意，就是不可破壞的事業。
釋曰：由於菩薩的心很堅固，即使眾生有過失，也不能破壞菩薩利益眾生、給予安樂的心。
論曰：不是假裝的憐憫心，就是沒有求取慾望的事業。有三句話的解釋應該知道。
釋曰：前面有三句話，後面再用三句話來解釋前面的三句話。
論曰：不貪圖報恩。
釋曰：這是解釋第一句話，不是爲了自己求取利益供養才憐憫他人。
論曰：對於親近和不親近的人都平等對待，就是對於有恩和無恩的眾生不生愛憎之心。
釋曰：親近的人指有恩的人，怨敵和一般人是不親近的人，指無恩的人。如果能使不親近的人得到利益安樂，菩薩就捨棄不平等心，生起平等心。
【English Translation】 English version The initial meaning of the sentence is revealed.
Treatise: To lead beings into the intention of sarvajñātājñāna (wisdom of knowing everything, unobstructed wisdom regarding all things), which is a transmitted lineage of practice.
Explanation: If a Bodhisattva intends to lead sentient beings into sarvajñātājñāna, they transmit and transform sentient beings through this intention, enabling them to attain sarvajñātājñāna. It's like one lamp igniting a thousand lamps. Through this sentence and practice, the Bodhisattva's intention to benefit and bring happiness to sentient beings is revealed. In this way, one should understand the initial meaning of each sentence and practice.
Treatise: Where am I now, that I may be in accordance with such wisdom? It is in non-inverted action.
Explanation: If a Bodhisattva has the intention to benefit and bring happiness to sentient beings, but the Bodhisattva does not truly recognize themselves, they cannot establish sentient beings in accordance with the middle way. For example, if someone has the intention to benefit and bring happiness to sentient beings, but leads them to indulge in drinking, this is inverted action. If one can truly recognize themselves and speak the Dharma to sentient beings in accordance with the middle way, without adhimāna (arrogance of thinking one has attained what one has not), establishing sentient beings in a good and proper place, this benefit and happiness is called non-inverted action.
Treatise: Abandoning arrogance means practicing oneself without relying on other things.
Explanation: Such a person abandons arrogance and does not wait for others to request. If sentient beings are dharma-bhāṇaka (vessels of the Dharma, capable of receiving the teachings), they will go and expound the true Dharma to them.
Treatise: Firm good intention means indestructible action.
Explanation: Because the Bodhisattva's mind is firm, even if sentient beings have faults, they cannot destroy the Bodhisattva's intention to benefit and bring happiness to sentient beings.
Treatise: Not feigned compassion means action without seeking desires. There are three sentences of explanation that should be known.
Explanation: There are three sentences before, and then three more sentences to explain the previous three sentences.
Treatise: Not greedy for repayment of kindness.
Explanation: This explains the first sentence, that one does not show compassion to others for the sake of seeking personal gain and offerings.
Treatise: Treating relatives and non-relatives equally means not generating love or hatred towards sentient beings who are kind or unkind.
Explanation: Relatives refer to those who are kind, while enemies and ordinary people are non-relatives, referring to those who are unkind. If it is possible to bring benefit and happiness to non-relatives, the Bodhisattva abandons unequal thoughts and generates equanimity.
等親友心。行利益事。
論曰。永作善友意。乃至無餘涅槃。謂隨順行乃至餘生。
釋曰。隨順行利益安樂事。從今生乃至窮未來生。永不捨離故名無求欲業。此無求欲意云何可知。由隨處相應。身口二業是故可知。
論曰。稱量談說歡笑先言。謂隨處相應言說業。有二句解釋應知。
釋曰。此二句約法及安慰以顯口業。稱量談說是約法。歡笑先言是約安慰。稱量有二種。一稱法不離余語。二稱所解離非所解及疑。如此稱量談說。歡笑令他無疑畏心。先言是引他所作之方便。此二種口業于怨親中三人無有別異即成就無求欲業。
論曰。于諸眾生慈悲無異。謂有苦有樂無二眾生平等業。
釋曰。于有苦眾生由苦苦起慈悲。于有樂眾生由壞苦起慈悲。于無二眾生由行苦起。慈悲無二謂無苦無樂。即是舍受慈悲平等。是身口業。何以故。菩薩于眾生先起意地慈悲。后隨時隨處行拔苦與樂行故。是身口業。此身口業于怨親中三人無有別異。亦成就無求欲業。
論曰。于所作事無退弱心謂無下劣業。
釋曰。若菩薩輕賤自身云。我今于無上菩提無有功能。一切所作皆不成就名退弱心。菩薩不生此心故所作皆得成就。名無退弱心。
論曰。無厭倦心。謂不可令退轉業。
【現代漢語翻譯】 現代漢語譯本 等同對待親友的心，做利益他人的事情。
論述：永遠懷著善友的心意，乃至達到無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態）。這意味著順應（佛法）修行，直至來世。
解釋：順應（佛法）修行，做利益和安樂的事情，從今生直到未來的生生世世，永遠不捨棄，因此稱為『無求欲業』。這種『無求欲』的意念如何得知呢？通過隨處相應的身口二業可以得知。
論述：恰當地談說，歡笑時先說話。這意味著隨處相應的言語行為。這裡有兩句話的解釋應該瞭解。
解釋：這兩句話是結合佛法和安慰來闡釋口業。『恰當地談說』是關於佛法的，『歡笑時先說話』是關於安慰的。『恰當』有兩種含義：一是說法時符合佛法，不離其他言語；二是說法時符合自己所理解的，遠離自己不理解的和疑惑的。如此恰當地談說，歡笑，使他人沒有疑慮和畏懼之心。『先說話』是引導他人行善的方便。這兩種口業對於怨家、親人和中間人沒有區別，就成就了『無求欲業』。
論述：對於一切眾生，慈悲沒有差別。這意味著對於有苦和有樂的眾生，沒有區別的平等行為。
解釋：對於有苦的眾生，因為苦苦（duhkha-duhkha，痛苦的痛苦）而生起慈悲；對於有樂的眾生，因為壞苦（viparinama-duhkha，變異的痛苦）而生起慈悲；對於無苦無樂的眾生，因為行苦（samskara-duhkha，普遍存在的痛苦）而生起慈悲。慈悲沒有差別，意味著沒有苦也沒有樂，這就是舍受（upeksa，不苦不樂的感受）中的慈悲平等。這是身口業。為什麼這麼說呢？因為菩薩對於眾生先發起意念上的慈悲，然後隨時隨地去實行拔除痛苦和給予快樂的行為，所以是身口業。這種身口業對於怨家、親人和中間人沒有區別，也就成就了『無求欲業』。
論述：對於所做的事情，沒有退縮和軟弱的心。這意味著沒有低劣的行為。
解釋：如果菩薩輕視自己，認為『我現在對於無上菩提（anuttara-samyak-sambodhi，無上正等正覺）沒有能力，一切所作都不能成就』，這就叫做退弱心。菩薩不生起這種心，所以所做的事情都能成就，叫做『無退弱心』。
論述：沒有厭倦的心。這意味著不可令退轉的行為。
【English Translation】 English version Equanimity towards relatives and friends. Performing acts of benefit.
Treatise: The intention of being a good friend forever, even until reaching Nirvana without remainder (nirvana, Buddhist term, referring to the state of complete cessation). This means practicing in accordance (with the Dharma) even into future lives.
Explanation: Practicing in accordance (with the Dharma), performing acts of benefit and happiness, from this life until the exhaustion of future lives, never abandoning them, hence it is called 'action without seeking desire'. How can this intention of 'non-seeking desire' be known? It can be known through the corresponding actions of body and speech everywhere.
Treatise: Speaking appropriately, speaking first with laughter. This means speech acts that correspond everywhere. The explanation of these two sentences should be understood.
Explanation: These two sentences explain the karma of speech in relation to the Dharma and comfort. 'Speaking appropriately' is about the Dharma, 'speaking first with laughter' is about comfort. 'Appropriately' has two meanings: first, speaking in accordance with the Dharma, not deviating from other words; second, speaking in accordance with what one understands, staying away from what one does not understand and doubts. Speaking appropriately in this way, laughing, so that others have no doubts or fears. 'Speaking first' is a means of guiding others to do good. These two kinds of speech karma are no different for enemies, relatives, and those in between, thus accomplishing 'action without seeking desire'.
Treatise: Towards all beings, compassion is without difference. This means equal actions without distinction towards beings who have suffering and those who have happiness.
Explanation: Towards beings who have suffering, compassion arises from suffering of suffering (duhkha-duhkha, the suffering of pain); towards beings who have happiness, compassion arises from suffering of change (viparinama-duhkha, the suffering of change); towards beings who have neither suffering nor happiness, compassion arises from suffering of conditioning (samskara-duhkha, the suffering of pervasive conditionality). Compassion is without difference, meaning there is neither suffering nor happiness, which is equanimity (upeksa, neither pleasant nor unpleasant feeling) in compassion. This is the karma of body and speech. Why is this so? Because Bodhisattvas first generate compassion in their minds towards beings, and then at any time and place, they practice removing suffering and giving happiness, so it is the karma of body and speech. This karma of body and speech is no different for enemies, relatives, and those in between, thus accomplishing 'action without seeking desire'.
Treatise: Towards the things that are done, there is no retreating or weakening mind. This means there are no inferior actions.
Explanation: If a Bodhisattva belittles himself, thinking, 'I now have no ability for unsurpassed complete enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and everything I do will not be accomplished,' this is called a retreating and weakening mind. Bodhisattvas do not generate this mind, so everything they do is accomplished, called 'no retreating and weakening mind'.
Treatise: There is no weary mind. This means actions that cannot be turned back.
釋曰。菩薩于無上菩提。起正勤無有厭倦。無厭倦有二種。一見因定。二知果希有故。于難行中心無厭倦。
論曰。聞義無足。謂攝方便業。
釋曰。若人多聞能了別化他方便。由聞解義。則于正行無有疑心故。自能修行亦教他修行。
論曰。于自作罪能顯其過。於他作罪不怪訶責。謂厭惡所對治業。有二句解釋應知。
釋曰。由智及大悲故有此能由智慧了別因果故。不覆藏自所作惡。由大悲不忍見他作苦因。雖恒訶責而不瞋怪。
論曰。於一切威儀中恒治菩提心。謂無間思量業。
釋曰。此顯無間修。無間修為遮一切放逸行。譬如威儀清凈品中所明。菩薩所作。無不為令眾生得無上菩提。
論曰。不求果報而行佈施。不著一切怖畏及道生。受持禁戒。於一切眾生忍辱無礙。為引攝一切善法行於精進。修三摩提滅離無色定。與方便相應智。四攝相應方便。謂行進勝位業有七句解釋。應知正修加行六波羅蜜。恭敬行四攝。
釋曰。前有七句。后總舉六度四攝結前七句。此業能增長利益安樂意。若未生由此業得生。若已生由此業得增廣。即是生長之因。
論曰。于持戒破戒中善友無二。謂成就方便業。有六句解釋應知。
釋曰。前有六句。后更以六
【現代漢語翻譯】 現代漢語譯本： 釋曰：菩薩對於無上菩提（至高無上的覺悟），以正精進之心修行，沒有厭倦。沒有厭倦有兩種原因：一是見到（菩提）的因是確定的，二是知道（菩提）的果是稀有難得的。因此，即使在艱難的修行中，內心也不會有厭倦。
論曰：聽聞佛法沒有滿足的時候，這是指攝取方便之業。
釋曰：如果有人廣聞博學，能夠明瞭教化他人的方便法門，因為聽聞佛法而理解其義理，那麼對於正確的修行就不會有疑心。因此，自己能夠修行，也能教導他人修行。
論曰：對於自己所犯的罪過，能夠坦白顯露出來；對於他人所犯的罪過，不會責怪呵斥。這是指厭惡所對治之業。有兩句話解釋，應當知曉。
釋曰：由於智慧和大悲心的緣故，菩薩具有這種能力。由於智慧能夠明瞭因果關係，所以不會掩蓋自己所作的惡業。由於大悲心不忍心見到他人造作痛苦之因，所以即使經常訶責，也不會帶有瞋恨和怪罪。
論曰：在一切威儀（行住坐臥）中，恒常守護菩提心，這是指無間斷地思量。
釋曰：這顯示了無間斷的修行。無間斷的修行是爲了遮止一切放逸的行為。譬如在《威儀清凈品》中所闡明的那樣，菩薩所做的一切，無不是爲了令眾生獲得無上菩提。
論曰：不求果報而行佈施（慷慨給予），不執著於一切怖畏以及（輪迴）道路的產生，受持禁戒（道德規範），對於一切眾生忍辱沒有障礙，爲了引導攝取一切善法而行於精進，修習三摩提（禪定）滅離無色定（高級禪定），與方便相應的智慧，四攝（佈施、愛語、利行、同事）相應的方便。這是指修行精進勝妙之位。有七句話解釋，應當知曉正確修習加行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），恭敬奉行四攝。
釋曰：前面有七句話，後面總括六度四攝，總結前面的七句話。這種行為能夠增長利益和安樂。如果（善根）還沒有產生，由此業而得以產生；如果已經產生，由此業而得以增長廣大。這就是生長的原因。
論曰：對於持戒和破戒的善友沒有分別，這是指成就方便之業。有六句話解釋，應當知曉。
釋曰：前面有六句話，後面再以六（句解釋）
【English Translation】 English version: Explanation: A Bodhisattva, with regard to Anuttara-samyak-sambodhi (supreme perfect enlightenment), cultivates with right diligence, without weariness. There are two reasons for not being weary: first, seeing that the cause (of Bodhi) is certain; second, knowing that the fruit (of Bodhi) is rare and precious. Therefore, even in difficult practices, the mind will not be weary.
Treatise: Hearing the Dharma without satisfaction refers to the activity of gathering skillful means.
Explanation: If a person is widely learned and able to understand the skillful means of teaching others, because of hearing the Dharma and understanding its meaning, then there will be no doubt about the correct practice. Therefore, one can cultivate oneself and also teach others to cultivate.
Treatise: Being able to reveal one's own faults, and not blaming or scolding others for their faults, refers to the activity of abhorring what is to be treated. There are two sentences of explanation, which should be known.
Explanation: Because of wisdom and great compassion, a Bodhisattva has this ability. Because wisdom can understand the relationship between cause and effect, one does not conceal the evil deeds one has done. Because great compassion cannot bear to see others create the cause of suffering, even if one often scolds, one does not do so with anger or blame.
Treatise: Constantly guarding the Bodhicitta (the mind of enlightenment) in all deportments (walking, standing, sitting, and lying down) refers to uninterrupted contemplation.
Explanation: This shows uninterrupted practice. Uninterrupted practice is to prevent all lax behavior. As explained in the chapter on 'Pure Deportment', everything a Bodhisattva does is to enable sentient beings to attain Anuttara-samyak-sambodhi.
Treatise: Giving without seeking reward, not being attached to all fears and the arising of (samsaric) paths, upholding precepts (moral codes), being patient with all sentient beings without hindrance, practicing diligence to guide and gather all good dharmas, cultivating Samadhi (meditative concentration) to extinguish the formless realms (advanced meditative states), wisdom corresponding to skillful means, skillful means corresponding to the Four Sangrahavastus (generosity, kind speech, beneficial action, and cooperation). This refers to the stage of practicing diligence and surpassing. There are seven sentences of explanation, which should be known to correctly cultivate the preliminary practices of the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), and respectfully practice the Four Sangrahavastus.
Explanation: There are seven sentences before, and then the Six Perfections and Four Sangrahavastus are summarized to conclude the previous seven sentences. This activity can increase benefit, joy, and peace. If (wholesome roots) have not yet arisen, they can arise from this activity; if they have already arisen, they can be increased and expanded by this activity. This is the cause of growth.
Treatise: Not differentiating between virtuous friends who uphold or break precepts refers to the activity of accomplishing skillful means. There are six sentences of explanation, which should be known.
Explanation: There are six sentences before, and then another six (sentences of explanation)
句釋前六句。
論曰。事善知識。
釋曰。此釋初句。若人持戒破戒不觀其過。但取其德。若未得彼德則依彼修學。若已得彼德則共彼數習令堅固。若自有德令彼修學同我所得。此彼互相事故。言為善友無二。
論曰。恭敬心聽法。謂聽聞正法。
釋曰。為得未得。為修治已得。是故依善友聽聞正法。
論曰。恭敬心樂住阿蘭若處。謂住阿蘭若處。
釋曰。欲修行如所聞法故恭敬。住阿蘭若處。若住此中一切邪覺觀不得起。
論曰。於世間希有。不生安樂心。謂遠離邪覺觀。
釋曰。譬如妓樂等。是世間所愛。于中不生喜樂心。是名遠離邪覺觀。
論曰。于下品乘不生喜樂心。于大乘教觀實功德。謂正思惟功德有二句。
釋曰。離小修大。此二句名正思惟。
論曰。遠離惡友敬事善友。謂顯事善友功德有二句。
釋曰。遠惡親善。此二句名近善友功德。由治此六法故利益安樂事得成就。故名成就方便業。成就體相云何。
論曰。恒治四種梵住。謂顯成就業有三句解釋應知。
釋曰。前有三句。后更以三句釋前三句。
論曰。治無量心清凈。
釋曰。此釋初句。
論曰。恒遊戲五通慧。謂得威德。恒依智慧
【現代漢語翻譯】 現代漢語譯本 句釋前六句。
論曰：親近善知識。
釋曰：這是解釋第一句。如果有人持戒或破戒，不要觀察他們的過失，只取他們的德行。如果還沒有得到他們的德行，就依他們修學。如果已經得到他們的德行，就和他們一起反覆修習，使之堅固。如果自己有德行，就讓他們修學，達到和我一樣的境界。這樣彼此互相幫助，所以說是善友，沒有二心。
論曰：以恭敬心聽法，是指聽聞正法。
釋曰：爲了得到未得到的，爲了修治已得到的，所以依靠善友聽聞正法。
論曰：以恭敬心樂於住在阿蘭若（Aranya，寂靜處）處，是指住在阿蘭若處。
釋曰：想要修行如所聽聞的佛法，所以恭敬地住在阿蘭若處。如果住在這裡，一切邪惡的覺觀就無法生起。
論曰：對於世間稀有的事物，不生安樂之心，是指遠離邪惡的覺觀。
釋曰：譬如歌舞伎樂等，是世間所喜愛的，但對於這些不生起喜樂之心，這叫做遠離邪惡的覺觀。
論曰：對於下品乘（Hinayana，小乘）不生喜樂之心，對於大乘（Mahayana）教義觀察真實的功德，是指正確地思惟功德有兩句話。
釋曰：離開小乘而修大乘，這兩句話叫做正思惟。
論曰：遠離惡友，敬事善友，是指顯示親近善友的功德有兩句話。
釋曰：遠離惡友，親近善友，這兩句話叫做親近善友的功德。由於修治這六種方法，所以利益安樂的事情得以成就，所以叫做成就方便業。成就的體相是怎樣的呢？
論曰：恒常修治四種梵住（Brahmavihara，四無量心），是指顯示成就的行業有三句話，應當知道。
釋曰：前面有三句話，後面再用三句話來解釋前面的三句話。
論曰：修治無量心，使之清凈。
釋曰：這是解釋第一句話。
論曰：恒常遊戲於五神通智慧，是指得到威德，恒常依靠智慧。
【English Translation】 English version Explanation of the First Six Sentences
Treatise says: Attending to virtuous friends.
Explanation says: This explains the first sentence. If someone observes precepts or breaks precepts, do not observe their faults, but only take their virtues. If you have not yet obtained their virtues, then rely on them to study and practice. If you have already obtained their virtues, then repeatedly practice with them to make them firm. If you have your own virtues, then let them study and practice to attain the same as I have attained. This is because of mutual assistance, so it is said to be a virtuous friend without duplicity.
Treatise says: Listening to the Dharma with a respectful mind, means listening to the True Dharma.
Explanation says: In order to obtain what has not been obtained, and in order to cultivate what has already been obtained, therefore rely on virtuous friends to listen to the True Dharma.
Treatise says: Joyfully dwelling in Aranya (secluded place) with a respectful mind, means dwelling in Aranya.
Explanation says: Wanting to practice according to the Dharma that has been heard, therefore respectfully dwell in Aranya. If one dwells here, all evil perceptions and observations cannot arise.
Treatise says: Regarding rare things in the world, not generating a mind of peace and joy, means staying away from evil perceptions and observations.
Explanation says: For example, singing and dancing, etc., are loved by the world, but not generating a mind of joy and happiness towards them, this is called staying away from evil perceptions and observations.
Treatise says: Not generating a mind of joy and happiness towards the Hinayana (Lesser Vehicle), observing the true merits of the Mahayana (Great Vehicle) teachings, means that correct contemplation of merits has two sentences.
Explanation says: Leaving the Lesser Vehicle and cultivating the Great Vehicle, these two sentences are called correct contemplation.
Treatise says: Staying away from evil friends and respecting virtuous friends, means showing that attending to virtuous friends has two sentences.
Explanation says: Staying away from evil friends and being close to virtuous friends, these two sentences are called the merits of being close to virtuous friends. Because of cultivating these six methods, the matters of benefit and happiness can be achieved, so it is called the karma of accomplishing expedient means. What is the nature of accomplishment?
Treatise says: Constantly cultivating the four Brahmaviharas (Four Immeasurable Minds), means showing that the karma of accomplishment has three sentences, which should be known.
Explanation says: There are three sentences before, and then three more sentences are used to explain the previous three sentences.
Treatise says: Cultivating the immeasurable mind and making it pure.
Explanation says: This explains the first sentence.
Treatise says: Constantly playing with the wisdom of the five supernormal powers, means obtaining power and virtue, and constantly relying on wisdom.
行。謂證得功德。
釋曰。先於眾生起無量心。由無量心欲引眾生令入正位。故現五通慧。若眾生已入正位。欲令修正行故。依智慧令行。不應依識。由證智生故。能了別善惡兩法。
論曰。于住正行。不住正行眾生無舍離心。謂安立他業。有四句解釋應知。
釋曰。前有四句。后更以四句釋前四句。欲令眾生離惡法住善法。為安立此二事故作安立他業。
論曰。引攝大眾。
釋曰。此釋初句。于破戒人不棄捨。亦不永擯從惡處濟拔安置善處。于持戒人隨其根性。令進修定慧等行。
論曰。一向決定言說。謂無有疑心。立正教學處。
釋曰。由智慧決了無疑。一向立教及學處故可信受。若先說如此教如此學處。後言先所說為非。由此事不定言說則不可信受。無不定故可信受。
論曰。恭敬實事。謂法財兩攝。
釋曰。由此人以實語。依真實道理說法。是名法攝。如法所得衣服等財物。以此攝眾生。是名真實財攝。
論曰。先恭敬行菩薩心。謂無染污心。
釋曰。由此人攝持菩薩心。能作一切眾生利益事。不為眾生敬事於我。云何彼眾生由我利益。信受正教當來得無上菩提。為此善意故行法財二攝。是名無染污心。
論曰。與如此等法相應
【現代漢語翻譯】 現代漢語譯本： 行，指的是證得功德。
解釋：首先對眾生髮起無量心（boundless loving-kindness）。由於無量心想要引導眾生進入正位（right position），所以顯現五神通（five supernormal faculties）和智慧。如果眾生已經進入正位，想要讓他們修正行，所以依據智慧讓他們修行，不應該依據識（consciousness）。由於證得智慧而生起，所以能夠了別善惡兩種法。
論：對於安住于正行和不安住于正行的眾生，沒有捨棄之心。安立他業（establishing others' karma），有四句解釋應該知道。
解釋：前面有四句，後面再用四句解釋前面的四句。想要讓眾生離開惡法，安住于善法。爲了安立這兩件事，所以做安立他業。
論：引導攝受大眾。
解釋：這是解釋第一句。對於破戒的人不拋棄，也不永遠擯棄，從惡處救拔出來，安置在善處。對於持戒的人，隨著他們的根性，讓他們進修定（concentration）、慧（wisdom）等修行。
論：一向決定言說，指的是沒有懷疑之心，建立正教學處。
解釋：由於智慧決斷了沒有懷疑，一向建立教法和學處，所以可以信受。如果先說如此教法如此學處，後來又說先前所說是錯誤的，因為這件事不定，言說就不可信受。沒有不定，所以可以信受。
論：恭敬實事，指的是法（dharma）和財（wealth）兩方面攝受。
解釋：由於這個人用真實的語言，依據真實的道理說法，這叫做法攝。如法所得的衣服等財物，用這些來攝受眾生，這叫做真實財攝。
論：首先恭敬行菩薩心（Bodhisattva's mind），指的是沒有染污心。
解釋：由於這個人攝持菩薩心，能做一切眾生利益的事情，不爲了眾生敬事於我。希望那些眾生由於我的利益，信受正教，將來得到無上菩提（unsurpassed enlightenment）。爲了這個善意，所以行法和財兩種攝受，這叫做沒有染污心。
論：與如此等法相應。
【English Translation】 English version: ' 行' (xing): Refers to attaining merits and virtues.
Explanation: First, generate immeasurable loving-kindness (無量心) towards all sentient beings. Because of this immeasurable loving-kindness, desiring to guide sentient beings into the right position (正位), manifest the five supernormal faculties (五通慧) and wisdom. If sentient beings have already entered the right position, desiring to have them cultivate correct practices, therefore rely on wisdom to have them cultivate, and should not rely on consciousness (識). Because of the arising of realized wisdom, one is able to discern between good and evil dharmas.
Treatise: Towards sentient beings who abide in correct practice and those who do not abide in correct practice, there is no abandoning mind. Establishing others' karma (安立他業) has four phrases of explanation that should be known.
Explanation: There are four phrases before, and then four more phrases to explain the previous four phrases. Desiring to have sentient beings leave evil dharmas and abide in good dharmas. In order to establish these two things, one performs the establishing of others' karma.
Treatise: Guiding and gathering the masses.
Explanation: This explains the first phrase. Towards those who have broken precepts, one does not abandon them, nor does one permanently banish them, rescuing them from evil places and placing them in good places. Towards those who uphold precepts, according to their capacities, one has them advance in cultivating concentration (定), wisdom (慧), and other practices.
Treatise: Unwavering and decisive speech, referring to having no doubt in the mind, establishing the place of correct teaching and learning.
Explanation: Because wisdom decisively resolves without doubt, one consistently establishes the teachings and the place of learning, therefore it can be believed and accepted. If one first says 'such is the teaching, such is the place of learning,' and then later says that what was previously said was wrong, because this matter is uncertain, the speech cannot be believed and accepted. Because there is no uncertainty, it can be believed and accepted.
Treatise: Respecting reality, referring to embracing both Dharma (法) and wealth (財).
Explanation: Because this person uses truthful language, speaking according to true principles, this is called Dharma embracing. The clothes and other wealth obtained according to the Dharma, using these to embrace sentient beings, this is called true wealth embracing.
Treatise: First, respectfully practice the Bodhisattva's mind (菩薩心), referring to having no defiled mind.
Explanation: Because this person upholds the Bodhisattva's mind, they can do all things that benefit sentient beings, not for the sake of sentient beings respecting and serving me. Hoping that those sentient beings, because of my benefit, will believe and accept the correct teachings and attain unsurpassed enlightenment (無上菩提) in the future. For this good intention, one performs both Dharma and wealth embracing, this is called having no defiled mind.
Treatise: Corresponding with such dharmas.
說名菩薩。由如此文句前說初句應知。解說初句者。謂於一切眾生利益安樂意。此利益安樂意文句別有十六文句。所顯業應知解說。十六業者。如此等應知解釋初句。
釋曰。初句明利益安樂。所餘十六業及十六句。皆是利益安樂別義故。以別釋總。
論曰。此中說偈。
釋曰。更以一偈。顯前所說德因總別義。
論曰。
取如前說句 隨德句差別 取如前說句 由義別句別
攝大乘論釋卷第六 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第七
世親菩薩釋
陳天竺三藏真諦譯
釋應知入勝相第三之一
正入相章第一
論曰。如此已說應知勝相。云何應知應知入勝相。
釋曰。此品有十章。一正入相。二能入人。三入境界。四入位。五入方便道。六入資糧。七入資糧果。八二智用。九二智依止。十二智差別。
一切法名應知。三性名諸法勝相。複次三性名應知。同一無性故名勝相。複次應知有二種。一凈品。二不凈品。凈品者。謂依他性無分別。不凈品者。謂依他性有分別。于依他有三種性應知。一依他性。二依他性中分別。三依他性中無分別真如。余義如分別章中說。前已顯此義。若人有
【現代漢語翻譯】 說明菩薩（Bodhisattva）。由此文句之前所說的第一句應當知曉。解釋第一句，是指對於一切眾生的利益和安樂的意願。這『利益安樂意』的文句，另外有十六個文句，所顯示的業應當知曉並解釋。這十六個業，就像這些應當知曉並解釋的第一句一樣。
解釋說：第一句闡明利益和安樂。其餘的十六個業和十六個句子，都是利益和安樂的不同含義，因此用個別來解釋總體。
論中說偈：
解釋說：再用一個偈頌，來顯明前面所說的功德原因的總義和別義。
論中說：
取如前說句，隨德句差別；取如前說句，由義別句別。
《攝大乘論釋》卷第六 大正藏第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第七
世親菩薩（Vasubandhu）解釋
陳天竺三藏真諦（Paramārtha）翻譯
解釋應當知曉的入勝相第三之一
正入相章第一
論中說：像這樣已經說了應當知曉的勝相，那麼，應當如何知曉應當知曉的入勝相呢？
解釋說：此品有十章：一、正入相；二、能入人；三、入境界；四、入位；五、入方便道；六、入資糧；七、入資糧果；八、二智用；九、二智依止；十、二智差別。
一切法名為『應知』。三性（trisvabhāva）名為諸法的勝相。進一步說，三性名為『應知』，因為同一無性，所以名為勝相。進一步說，『應知』有兩種：一、清凈品；二、不清凈品。清凈品是指依他性（paratantra-svabhāva）無分別。不清凈品是指依他性有分別。在依他性中有三種性應當知曉：一、依他性；二、依他性中的分別；三、依他性中無分別的真如（tathātā）。其餘的含義如分別章中所說。前面已經顯明瞭這個含義。如果有人有
【English Translation】 Explaining Bodhisattva (Bodhisattva). The first sentence mentioned before in this passage should be understood. Explaining the first sentence means the intention of benefiting and bringing happiness to all sentient beings. This phrase 'intention of benefiting and bringing happiness' has sixteen other phrases, and the karma they reveal should be understood and explained. These sixteen karmas are like these first sentences that should be understood and explained.
Explanation: The first sentence clarifies benefit and happiness. The remaining sixteen karmas and sixteen sentences are all different meanings of benefit and happiness, so the individual is used to explain the whole.
The treatise says in verse:
Explanation: Use another verse to clarify the general and specific meanings of the causes of merit mentioned earlier.
The treatise says:
Take the sentence as previously stated, according to the difference in the sentence of merit; take the sentence as previously stated, according to the difference in meaning, the sentence is different.
《Compendium of the Mahāyāna》 Volume 6 Taisho Tripitaka Volume 31 No. 1595 《Compendium of the Mahāyāna》
《Compendium of the Mahāyāna》 Volume 7
Explained by Vasubandhu (Vasubandhu)
Translated by Paramārtha (Paramārtha) of Chen Tianzhu
Explanation of the Aspect of Entering into Excellence that Should Be Known, Part 3, Section 1
Chapter 1 on the Aspect of Correct Entry
The treatise says: Having thus spoken of the excellent aspects that should be known, how should one know the aspect of entering into excellence that should be known?
Explanation: This chapter has ten sections: 1. Aspect of Correct Entry; 2. Person Who Can Enter; 3. Realm of Entry; 4. Position of Entry; 5. Expedient Path of Entry; 6. Resources for Entry; 7. Result of Resources for Entry; 8. Function of the Two Wisdoms; 9. Reliance on the Two Wisdoms; 10. Differences Between the Two Wisdoms.
All dharmas are called 'that which should be known'. The three natures (trisvabhāva) are called the excellent aspects of all dharmas. Furthermore, the three natures are called 'that which should be known', because they are the same in being without nature, so they are called excellent aspects. Furthermore, there are two kinds of 'that which should be known': 1. Pure category; 2. Impure category. The pure category refers to the other-dependent nature (paratantra-svabhāva) without discrimination. The impure category refers to the other-dependent nature with discrimination. In the other-dependent nature, there are three natures that should be known: 1. Other-dependent nature; 2. Discrimination in the other-dependent nature; 3. Suchness (tathātā) without discrimination in the other-dependent nature. The remaining meanings are as explained in the chapter on discrimination. This meaning has already been revealed earlier. If someone has
如此行。得入應知相。今當說此義。此問但問入體相。不問應知及勝相。複次此問問唯識觀中緣何法為境。故答此問。
論曰。多聞所熏習依止。
釋曰。于大乘法中多聞所熏習。此熏習有說即是依止。又別說依止者。謂身體相續。
論曰。非阿黎耶識所攝。
釋曰。顯此多聞熏習是阿黎耶識對治故。非阿黎耶所攝。
論曰。如阿黎耶識成種子。
釋曰。如阿黎耶識。為一切不凈品法因故成種子。多聞熏習亦爾。為一切凈品法生因。如阿黎耶識成種子。何法以多聞熏習為種子。為答此問故。
論曰。正思惟所攝。
釋曰。此下四法並以多聞熏習為種子。若覺觀思惟。依大乘多聞熏習生此覺觀。離邪思惟及偏思惟。以正思惟為性類故。言正思惟所攝。
論曰。似法及義顯相所生。
釋曰。似法謂十二部方等教。似義謂方等教所詮之理。心相似此理教。顯現此理教為緣。緣生覺觀分別。
論曰。似所取種類。
釋曰。此覺觀若起。似此所取以為體相。此二句同顯識相分。
論曰。有見。
釋曰。此覺觀能了別。即是識見分。此義成立識二法。謂相識及見識。
論曰。意言分別。
釋曰。意識覺觀思惟。但緣言分別。
【現代漢語翻譯】 現代漢語譯本： 如此修行，就能證入應知之相。現在我將解說這個道理。這個提問只是關於證入本體之相，而不是關於應知之相和殊勝之相。此外，這個提問是關於在唯識觀中，以什麼法作為所緣的境界，所以回答這個問題。 論曰：由多聞熏習所依止。 釋曰：于大乘佛法中，由多聞熏習。這種熏習，有人說就是所依止。另外，單獨說所依止，指的是身體的相續。 論曰：非阿黎耶識（Ālaya-vijñāna，藏識）所攝。 釋曰：顯示這種多聞熏習是阿黎耶識（Ālaya-vijñāna，藏識）的對治之法，所以不被阿黎耶識（Ālaya-vijñāna，藏識）所攝。 論曰：如阿黎耶識（Ālaya-vijñāna，藏識）成為種子。 釋曰：如同阿黎耶識（Ālaya-vijñāna，藏識），因為是一切不凈品法的因，所以成為種子。多聞熏習也是如此，是一切清凈品法生起的因。如同阿黎耶識（Ālaya-vijñāna，藏識）成為種子。什麼法以多聞熏習為種子？爲了回答這個問題，所以說： 論曰：正思惟所攝。 釋曰：以下四法都以多聞熏習為種子。如果生起覺觀思惟，依大乘多聞熏習而生起這種覺觀。遠離邪思惟和偏思惟，以正思惟為自性，所以說是正思惟所攝。 論曰：相似於法和義的顯現之相所生。 釋曰：相似於法，指的是十二部方等教。相似於義，指的是方等教所詮釋的道理。心與這種道理和教法相似，顯現這種道理和教法為所緣，緣此而生起覺觀分別。 論曰：相似於所取之種類。 釋曰：這種覺觀如果生起，就相似於所取之境而成為它的體相。這兩句話共同顯示了識的相分。 論曰：有見。 釋曰：這種覺觀能夠了別，就是識的見分。這個道理成立了識的兩種法，即相識和見識。 論曰：意言分別。 釋曰：意識的覺觀思惟，只是緣于言語分別。
【English Translation】 English version: Thus practicing, one can enter the aspect of what should be known. Now I will explain this meaning. This question only asks about entering the aspect of the essence, not about the aspect of what should be known and the superior aspect. Furthermore, this question asks about which dharma is taken as the object in the contemplation of Consciousness-Only, so this is the answer to this question. Treatise says: Supported by learning and cultivation through much hearing. Explanation says: Through much learning and cultivation in Mahāyāna Buddhism. Some say that this cultivation is the support itself. Others say that the support refers to the continuity of the body. Treatise says: Not included within the Ālaya-vijñāna (storehouse consciousness). Explanation says: This shows that this cultivation through much hearing is the antidote to the Ālaya-vijñāna (storehouse consciousness), so it is not included within the Ālaya. Treatise says: Like the Ālaya-vijñāna (storehouse consciousness) becoming a seed. Explanation says: Just as the Ālaya-vijñāna (storehouse consciousness) becomes a seed because it is the cause of all impure dharmas, so too is cultivation through much hearing. It is the cause of the arising of all pure dharmas. Like the Ālaya-vijñāna (storehouse consciousness) becoming a seed. What dharma takes cultivation through much hearing as a seed? To answer this question, it is said: Treatise says: Included within right thinking. Explanation says: The following four dharmas all take cultivation through much hearing as a seed. If perception, observation, and thought arise, they arise based on the Mahāyāna cultivation through much hearing. They are far from wrong thinking and biased thinking, and their nature is right thinking, so it is said that they are included within right thinking. Treatise says: Born from the appearance of aspects resembling dharma and meaning. Explanation says: Resembling dharma refers to the twelve divisions of the Vaipulya (extended) teachings. Resembling meaning refers to the principles explained by the Vaipulya (extended) teachings. The mind resembles these principles and teachings, and manifests these principles and teachings as the object, and based on this, perception, observation, and discrimination arise. Treatise says: Resembling the category of what is apprehended. Explanation says: If this perception and observation arise, they resemble the apprehended object and become its essence. These two sentences together reveal the aspect-division of consciousness. Treatise says: Having perception. Explanation says: This perception and observation can distinguish, which is the seeing-division of consciousness. This principle establishes the two dharmas of consciousness, namely the aspect-consciousness and the seeing-consciousness. Treatise says: Conceptualization of mental speech. Explanation says: The perception, observation, and thought of consciousness only rely on the conceptualization of language.
無別有義可緣。又必依名分別諸法故。言意言分別。多聞熏習依止為此法因。
能入人章第二
論曰。何人能入應知相。
釋曰。此問修何觀行人。能入唯識觀人。是菩薩觀行有四種力。菩薩者何相。善得福德智慧二種資糧。此資糧以何次第修令得圓滿。有四種力。一因力。二善知識力。三正思惟力。四依止力。
論曰。大乘多聞熏習相續。
釋曰。為離小乘多聞故云大乘。顯非一生於無窮生處。數習多聞熏習心相續。是名因力。
論曰。已得承事無量出世諸佛。
釋曰。過數量諸如來出現於世。是人依佛聽受正教。如教正修行故名承事。先已得如此承事故。名善知識力。
論曰。已入決定信樂正位。
釋曰。若人于大乘中信樂。非惡知識等所能轉壞。故名決定。信有三種。一信有。二信可得。三信有無窮功德。若已有信。求修行得因故名為樂。從十信至十回向。是信樂正位。今所明位。但取十回向決定信樂。名思惟力。大乘多聞熏習為此力因。
論曰。由善成熟修習增長善根。是故善得福德智慧二種資糧。
釋曰。若人已一向決定信樂。為得所樂法慇勤恭敬。修觀行法。若修觀行法增長功德善根。如此由思惟力。是善成熟福德智慧資糧。次第
【現代漢語翻譯】 現代漢語譯本：沒有其他的意義可以攀緣。而且必須依靠名相來分別諸法，所以說是意言分別。通過廣泛聽聞佛法並不斷熏習，以此作為修法的因緣。
能入人章第二
論曰：什麼樣的人能夠進入並瞭解唯識的真相？
釋曰：這裡問的是修習哪種觀行的修行人，能夠進入唯識觀。這種人是具有四種力量的菩薩。什麼樣的相才能稱為菩薩？ 能夠很好地獲得福德和智慧兩種資糧。以什麼樣的次第修習這些資糧才能使其圓滿？ 具有四種力量：一是因力，二是善知識力，三是正思惟力，四是依止力。
論曰：長期熏習大乘佛法。
釋曰：爲了區別于小乘的廣泛聽聞，所以說是大乘。表明不是一生，而是在無盡的生命中，多次習修，讓聽聞佛法熏習的心相續不斷，這叫做因力。
論曰：已經得以承事無量出世的諸佛。
釋曰：在過去有數量眾多的如來出現在世間，這個人依靠佛陀聽受正法，如教奉行，所以叫做承事。先前已經獲得這樣的承事，所以叫做善知識力。
論曰：已經進入到堅定信樂的正位。
釋曰：如果有人對於大乘佛法深信不疑，不會被惡知識等所動搖，所以叫做決定。信心有三種：一是信有，二是信可得，三是信有無窮功德。如果已經有了信心，爲了求得修行之因，所以叫做樂。從十信位到十回向位，是信樂的正位。現在所說明的位次，只是選取十回向位的堅定信樂，叫做思惟力。長期熏習大乘佛法是這種力量的因緣。
論曰：由於良好地成熟、修習和增長善根，因此能夠很好地獲得福德和智慧兩種資糧。
釋曰：如果有人已經一向堅定地信樂，爲了獲得所樂之法而慇勤恭敬地修習觀行之法。如果修習觀行之法能夠增長功德善根，這樣通過思惟的力量，就能良好地成熟福德和智慧的資糧，並按次第增長。
【English Translation】 English version: There is no other meaning to cling to. Moreover, one must rely on names to differentiate all dharmas, hence the term 'ideational discrimination'. Extensive learning and repeated practice, relying on this as the cause for practice.
Chapter Two: The Person Who Can Enter
Treatise: What kind of person can enter and understand the nature of consciousness-only?
Explanation: This asks what kind of practitioner, engaging in what kind of contemplation, can enter the consciousness-only contemplation. This person is a Bodhisattva with four powers. What characteristics define a Bodhisattva? One who has well obtained the two accumulations of merit and wisdom. In what order should these accumulations be cultivated to achieve perfection? There are four powers: first, the power of cause; second, the power of good teachers; third, the power of right thinking; and fourth, the power of reliance.
Treatise: Continuous practice of extensive learning in the Mahayana.
Explanation: To distinguish it from the extensive learning of the Hinayana, it is called Mahayana. It indicates that not just in one lifetime, but in countless lifetimes, one repeatedly practices, allowing the mind that is learning the Dharma to continuously be influenced, this is called the power of cause.
Treatise: Having already had the opportunity to serve countless Buddhas who have appeared in the world.
Explanation: In the past, countless Tathagatas have appeared in the world, and this person relies on the Buddha to receive the correct Dharma, practicing according to the teachings, therefore it is called service. Having previously obtained such service, it is called the power of good teachers.
Treatise: Having already entered the stage of firm faith and joy.
Explanation: If a person has deep faith in the Mahayana Dharma and cannot be swayed by bad teachers, it is called determination. There are three types of faith: first, faith in existence; second, faith in attainability; and third, faith in infinite merit. If one already has faith, in order to seek the cause of practice, it is called joy. From the ten faiths to the ten dedications, this is the stage of firm faith and joy. The stage being described now only selects the firm faith and joy of the ten dedications, called the power of thinking. Continuous practice of extensive learning in the Mahayana is the cause of this power.
Treatise: Because of the good maturation, cultivation, and growth of good roots, one is able to well obtain the two accumulations of merit and wisdom.
Explanation: If a person has already single-mindedly and firmly believed and rejoiced, they diligently and respectfully cultivate the methods of contemplation in order to obtain the Dharma they desire. If cultivating the methods of contemplation can increase merit and good roots, then through the power of thinking, one can well mature the accumulations of merit and wisdom, and increase them in order.
成熟。用此福德智慧作依止。得入初地故名依止力。此四種力顯能入人。
入境界章第三
論曰。諸菩薩於何處。入唯識觀。
釋曰。此問有二意。一問何處是唯識境界。二問何處是唯識位。
論曰。有見似法義顯相。意言分別大乘法相所生。
釋曰。此法名唯識觀持。亦名境界。意言分別者。是心覺觀思惟。此思惟有二相。一有見識為相故說有見。二有相識為相。謂顯現似十二部大乘教。及似大乘教所詮理。說名有相。大乘法相所生者。大乘法為因故得生。此中顯境界體謂意言分別。顯境界相謂有見有相。顯境界因謂大乘法相。
入位章第四
此意。言分別有四位。為顯此四位故。
論曰。于愿樂行地入。謂隨聞信樂故。
釋曰。有意言分別。在愿樂行地中。何以故。有諸菩薩。由但聽聞一切法唯有識。依此教隨聞起信樂心。於一切法唯有識理中。意言分別生。由此愿樂意言分別故。說菩薩已入唯識觀。作如此知名入唯識愿樂位。
論曰。見道謂如理通達故。
釋曰。如此方便菩薩入唯識見位。今當說此方便即如理通達。此意言分別如顯現相。通達實不如是有。但唯有識。此識非法非義非能取所取。如此通達名入唯識見位。
論曰。修
【現代漢語翻譯】 現代漢語譯本：成熟。憑藉此福德智慧作為依靠，得以進入初地，所以稱為依止力。這四種力量顯示了能夠進入的人。
入境界章 第三
論曰：諸位菩薩在何處進入唯識觀？
釋曰：此問包含兩層意思：一是問何處是唯識的境界？二是問何處是唯識的位次？
論曰：有見似法義顯相，意言分別大乘法相所生。
釋曰：此法名為唯識觀持，也名為境界。『意言分別』是指心的覺觀思惟。此思惟有二相：一是以有見識為相，所以說『有見』；二是以有相識為相，即顯現類似於十二部大乘教，以及類似於大乘教所詮釋的道理，所以稱為『有相』。『大乘法相所生』是指以大乘法為因才能產生。這裡顯示了境界的本體是意言分別，境界的相是有見有相，境界的因是大乘法相。
入位章 第四
此意言分別有四個位次，爲了顯示這四個位次。
論曰：于愿樂行地入，謂隨聞信樂故。
釋曰：意言分別存在於愿樂行地中。為什麼呢？因為有些菩薩，僅僅聽聞一切法唯有識，依據此教義隨聽聞而生起信樂之心，對於一切法唯有識的道理，意言分別產生。由於這種愿樂意言分別，所以說菩薩已經進入唯識觀。像這樣認知，稱為進入唯識愿樂位。
論曰：見道謂如理通達故。
釋曰：如此方便，菩薩進入唯識見位。現在應當說明這種方便，即如理通達。這種意言分別如顯現的相，通達其實不如所顯現的那樣存在，而僅僅是有識。此識非（獨立的）法，非（獨立的）義，非能取，非所取。如此通達，稱為進入唯識見位。
論曰：修
【English Translation】 English version: Maturation. Relying on this merit and wisdom as a support, one can enter the first ground, hence it is called the power of reliance. These four powers reveal the person who is able to enter.
Chapter 3: Entering the Realm
Treatise: Where do the Bodhisattvas enter the Consciousness-Only contemplation?
Explanation: This question has two meanings: first, where is the realm of Consciousness-Only? Second, where is the stage of Consciousness-Only?
Treatise: There is the appearance of seeing resembling Dharma and meaning, arising from conceptual discrimination of the characteristics of the Great Vehicle Dharma.
Explanation: This Dharma is called the upholding of Consciousness-Only contemplation, and it is also called the realm. 'Conceptual discrimination' refers to the mind's awareness, observation, and contemplation. This contemplation has two aspects: one is that it takes the seeing consciousness as its characteristic, hence it is called 'having seeing'; the other is that it takes the appearance consciousness as its characteristic, which manifests as resembling the twelve divisions of the Great Vehicle teachings, and resembling the principles explained by the Great Vehicle teachings, hence it is called 'having appearance'. 'Arising from the characteristics of the Great Vehicle Dharma' means that it arises because the Great Vehicle Dharma is the cause. Here, it reveals that the substance of the realm is conceptual discrimination, the characteristic of the realm is having seeing and having appearance, and the cause of the realm is the characteristics of the Great Vehicle Dharma.
Chapter 4: Entering the Stage
This conceptual discrimination has four stages, to reveal these four stages.
Treatise: Entering in the ground of aspiration and practice, that is, due to faith and joy arising from following hearing.
Explanation: Conceptual discrimination exists in the ground of aspiration and practice. Why? Because some Bodhisattvas, merely by hearing that all Dharmas are only consciousness, based on this teaching, faith and joy arise from following hearing, and conceptual discrimination arises in the principle that all Dharmas are only consciousness. Because of this aspirational conceptual discrimination, it is said that the Bodhisattva has entered the Consciousness-Only contemplation. Knowing it in this way is called entering the stage of aspiration for Consciousness-Only.
Treatise: The path of seeing means thorough understanding in accordance with the principle.
Explanation: In this way, the Bodhisattva enters the seeing stage of Consciousness-Only. Now we should explain this method, which is thorough understanding in accordance with the principle. This conceptual discrimination, like the manifested appearance, thoroughly understands that it does not exist as it appears, but is only consciousness. This consciousness is neither (independent) Dharma, nor (independent) meaning, neither the grasper nor the grasped. Such thorough understanding is called entering the seeing stage of Consciousness-Only.
Treatise: Cultivation
道謂能對治一切障故。
釋曰。意言分別顯入修道中。今當說此方便。此意言分別。非法非義非能取非所取。如此觀察能對治一切三障。是名入唯識修位。此修道與見道不異。由智由境故。若爾見修二道差別云何。昔未見真如今始得見名見道。先已見真如后更數觀名修道。又能除三乘通障名見道。但除菩薩障名修道。又觀未圓滿無退出義名見道。觀未圓滿有退出義名修道。又但觀通境名見道。備觀通別境名修道。又事不成名見道。事成名修道。
論曰。究竟道中。謂出離障垢最清凈故。
釋曰。究竟道有二種。一有學究竟。二無學究竟。此位最清凈智慧生處故。最微細障滅盡無餘故。故名究竟位。諸地乃至如來地。皆有此究竟義。若人入此四位緣何境界。
論曰。一切法實唯有識。如說隨聞信樂故。如理通達故。能對治一切障故。出離障垢最清凈故。
釋曰。此言顯入四種位境界。云何得為四位境界。一切法謂有為無為有流無流。及四界三乘道果等。如此等法實唯有識。何以故。一切法以識為相。真如為體故。若方便道以識為相。若入見道以真如為體。依此境界隨聞信樂。入信樂位。如理通達得入見位。能對治一切障得入修位。出離障垢得入究竟位。
入方便道章第五
【現代漢語翻譯】 現代漢語譯本： 論：道之所以被稱為能對治一切障礙，是因為它具有這種能力。
釋：意思是說，通過分別，可以顯現進入修道的途徑。現在應當說明這種方便。這種意言分別，既不是法，也不是義，既不是能取，也不是所取。如此觀察，就能對治一切三種障礙。這被稱為進入唯識的修位。這種修道與見道沒有區別，都是通過智慧和境界來實現的。如果這樣，見道和修道又有什麼區別呢？過去沒有見到真如，現在才開始見到，這叫做見道。先前已經見到真如，之後又多次觀察，這叫做修道。另外，能夠去除三乘共通的障礙，叫做見道。僅僅去除菩薩的障礙，叫做修道。還有，觀察尚未圓滿，沒有退出的含義，叫做見道。觀察尚未圓滿，有退出的含義，叫做修道。還有，僅僅觀察共通的境界，叫做見道。全面觀察共通和個別的境界，叫做修道。還有，事情尚未成就，叫做見道。事情成就，叫做修道。
論：在究竟道中，是因為出離了障礙和垢染，最為清凈的緣故。
釋：究竟道有兩種：一是有學究竟，二是無學究竟。這個階段最為清凈，是智慧產生的地方。最微細的障礙都滅盡無餘，所以叫做究竟位。諸地乃至如來地，都有這種究竟的含義。如果有人進入這四種位，緣的是什麼境界呢？
論：一切法實際上唯有識，就像經文所說的那樣，隨順聽聞而產生信樂的緣故，如理通達的緣故，能夠對治一切障礙的緣故，出離障礙和垢染最為清凈的緣故。
釋：這段話顯示了進入四種位的境界。怎樣才能成為四位的境界呢？一切法，包括有為法、無為法、有流法、無流法，以及四界、三乘道果等。這些法實際上唯有識。為什麼呢？因為一切法以識為相，以真如為體。如果是方便道，就以識為相。如果是進入見道，就以真如為體。依靠這種境界，隨順聽聞而產生信樂，進入信樂位。如理通達，就能進入見位。能夠對治一切障礙，就能進入修位。出離障礙和垢染，就能進入究竟位。
入方便道章第五
【English Translation】 English version: Treatise: The reason the path is said to be able to counteract all obstacles is because it possesses this ability.
Explanation: The meaning is that through discrimination, the way to enter the path of cultivation can be revealed. Now, let's explain this expedient means. This conceptual discrimination is neither 'dharma' (法) (law, principle) nor 'artha' (義) (meaning, purpose), neither the 'grasper' (能取) (subject) nor the 'grasped' (所取) (object). Observing in this way can counteract all three obstacles. This is called entering the cultivation stage of Consciousness-Only. This cultivation path is not different from the seeing path; both are achieved through wisdom and realm. If so, what is the difference between the seeing path and the cultivation path? Having not seen 'tathata' (真如) (suchness, true nature) in the past, and now beginning to see it, this is called the seeing path. Having already seen 'tathata' (真如), and then observing it repeatedly, this is called the cultivation path. Furthermore, being able to remove the common obstacles of the Three Vehicles is called the seeing path. Only removing the obstacles of the Bodhisattva is called the cultivation path. Also, observing what is not yet complete, without the meaning of retreat, is called the seeing path. Observing what is not yet complete, with the meaning of retreat, is called the cultivation path. Also, only observing the common realm is called the seeing path. Fully observing both the common and individual realms is called the cultivation path. Also, the matter not being accomplished is called the seeing path. The matter being accomplished is called the cultivation path.
Treatise: In the ultimate path, it is because of being free from obstacles and defilements, and being most pure.
Explanation: There are two kinds of ultimate paths: one is the ultimate of the 'with-learning' (有學) (stage of practice where learning is still required), and the other is the ultimate of the 'no-learning' (無學) (stage of practice where no further learning is required). This stage is the most pure, the place where wisdom arises. The most subtle obstacles are extinguished without remainder, so it is called the ultimate stage. All the 'bhumi' (地) (grounds, stages) up to the 'tathagata-bhumi' (如來地) (Buddha-ground) have this meaning of ultimate. If someone enters these four stages, what realm do they focus on?
Treatise: All 'dharmas' (法) (phenomena, teachings) are actually only consciousness, just as the scriptures say, because of following hearing and generating faith and joy, because of thoroughly understanding according to reason, because of being able to counteract all obstacles, because of being free from obstacles and defilements and being most pure.
Explanation: This passage reveals the realm of entering the four stages. How can one become the realm of the four stages? All 'dharmas' (法), including conditioned 'dharmas' (有為法), unconditioned 'dharmas' (無為法), 'dharmas' (法) with outflows (有流法), 'dharmas' (法) without outflows (無流法), as well as the Four Realms, the Three Vehicle paths and fruits, etc. These 'dharmas' (法) are actually only consciousness. Why? Because all 'dharmas' (法) take consciousness as their characteristic and 'tathata' (真如) as their substance. If it is the expedient path, it takes consciousness as its characteristic. If it is entering the seeing path, it takes 'tathata' (真如) as its substance. Relying on this realm, following hearing and generating faith and joy, one enters the stage of faith and joy. Thoroughly understanding according to reason, one can enter the seeing stage. Being able to counteract all obstacles, one can enter the cultivation stage. Being free from obstacles and defilements, one can enter the ultimate stage.
Chapter Five: Entering the Expedient Path
因此方便菩薩得入四位。今當顯說此義。
論曰。云何得入。
釋曰。此問欲顯八處持善根力為入方便。何者為善根力。何者為八處。善根力有四種。一因力。二善知識力。三正思惟力。四依止力。如前所明。
論曰。由善根力持故。
釋曰。未有令生。已有令增長。故名持菩薩善根。或說為六波羅蜜。或說為福慧二行。能破對治非對治所遮故。名為力持善根力。應知有八處。何者為八。
論曰。由有三相煉磨心故。由滅除四處障故。緣法義為境。無間修恭敬。修奢摩他毗缽舍那。無放逸故。
釋曰。此即三處。此三相煉磨心。能對治三種退屈心。何者為三。一輕賤自身等退屈心。為除此心故顯第一煉磨心。何以故。有諸菩薩聞無上菩提廣大甚深難修難得。我今云何能得如此難得無上菩提。由有此執故。于自身心則退屈。為除此心故。須修第一煉磨心。
論曰。十方世界無數量故。
釋曰。此顯無上菩提非定一處修得。隨處修學悉皆可得。
論曰。不可數量在人道眾生。
釋曰。此顯無上菩提等類皆得。是故此身不可輕賤。
論曰。剎那剎那。
釋曰。此顯得無上菩提無有定時。非待時修得。
論曰。證得無上菩提。是名第一煉磨
【現代漢語翻譯】 現代漢語譯本：因此，爲了方便菩薩進入四種位階，現在應當詳細說明這個道理。
論曰：如何才能進入？
釋曰：這裡提問是爲了闡明八處所持的善根之力是進入的方便。什麼是善根之力？什麼是八處？善根之力有四種：一是因力，二是善知識力，三是正思惟力，四是依止力，如前面所說明的。
論曰：由於善根之力的支援。
釋曰：未產生的令其產生，已產生的令其增長，所以稱為『持菩薩善根』。或者說是六波羅蜜（Six Pāramitās），或者說是福慧二行。能夠破除對治和非對治所遮蓋的，所以稱為『力持善根力』。應當知道有八處，什麼是八處？
論曰：由於有三種相來煉磨心，由於滅除四種障礙，以法義為境界，不間斷地修習恭敬，修習奢摩他（Śamatha）和毗缽舍那（Vipaśyanā），沒有放逸的緣故。
釋曰：這就是三個處所。這三種相煉磨心，能夠對治三種退屈心。什麼是三種？一是輕賤自身等等的退屈心。爲了去除這種心，所以闡明第一種煉磨心。為什麼呢？因為有些菩薩聽到無上菩提（Anuttarā-samyak-saṃbodhi）廣大甚深，難以修行難以獲得，心想『我現在怎麼能夠獲得如此難以獲得的無上菩提呢？』由於有這種執著，對於自身的心就退屈了。爲了去除這種心，必須修習第一種煉磨心。
論曰：十方世界無數量的緣故。
釋曰：這顯示無上菩提不是一定在一個地方才能修得，隨處修學都可以獲得。
論曰：不可計數的在人道中的眾生。
釋曰：這顯示無上菩提是同等型別的眾生都可以證得的。因此，這個身體不可輕賤。
論曰：剎那剎那。
釋曰：這顯示證得無上菩提沒有一定的時間，不是等待時機才能修得。
論曰：證得無上菩提，這稱為第一種煉磨。
【English Translation】 English version: Therefore, for the convenience of Bodhisattvas entering the four stages, this meaning should now be explained in detail.
Treatise says: How can one enter?
Explanation says: This question is to clarify that the power of good roots held in the eight places is a convenient means of entry. What is the power of good roots? What are the eight places? There are four kinds of power of good roots: first, the power of cause; second, the power of good teachers; third, the power of right thinking; and fourth, the power of reliance, as explained earlier.
Treatise says: Because it is supported by the power of good roots.
Explanation says: Causing what has not yet arisen to arise, and causing what has already arisen to grow, hence it is called 'holding the good roots of Bodhisattvas'. Or it is said to be the Six Pāramitās, or it is said to be the two practices of merit and wisdom. Being able to break through what is covered by treatment and non-treatment, hence it is called 'powerfully holding the power of good roots'. It should be known that there are eight places. What are the eight places?
Treatise says: Because the mind is refined by three aspects, because the four kinds of obstacles are eliminated, taking the meaning of the Dharma as the object, constantly cultivating reverence, cultivating Śamatha and Vipaśyanā, and because there is no negligence.
Explanation says: These are the three places. These three aspects refine the mind and can counteract the three kinds of regressive minds. What are the three kinds? First, the regressive mind of belittling oneself, etc. In order to remove this mind, the first refining of the mind is explained. Why? Because some Bodhisattvas hear that Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) is vast, profound, difficult to cultivate, and difficult to attain, and think, 'How can I now attain such a difficult to attain Unsurpassed Perfect Enlightenment?' Because of this attachment, one's own mind becomes regressive. In order to remove this mind, one must cultivate the first refining of the mind.
Treatise says: Because the ten directions of the world are countless.
Explanation says: This shows that Unsurpassed Perfect Enlightenment is not necessarily attained in one place, and can be attained by studying anywhere.
Treatise says: Countless sentient beings in the human realm.
Explanation says: This shows that Unsurpassed Perfect Enlightenment can be attained by all beings of the same kind. Therefore, this body should not be belittled.
Treatise says: Moment by moment.
Explanation says: This shows that there is no fixed time to attain Unsurpassed Perfect Enlightenment, and it cannot be attained by waiting for the right time.
Treatise says: Attaining Unsurpassed Perfect Enlightenment, this is called the first refining.
心。
釋曰。此顯菩提無可與等。必假勤修方可證得。由此煉磨心。于方便中第一退屈心則滅不生。二輕賤能得方便退屈心。為除此心故顯第二煉磨心。何以故。由有菩薩作如此心。此施等是菩提資糧。若離菩薩意欲則不可得。此意欲我等云何應得。故施等法非我等所能行。由有此執故。于能得方便心則退屈。為除此心故。須修第二煉磨心。
論曰。由此正意。
釋曰。此顯方便譬體相。三世諸菩薩若得如此正意。是真方便體。
論曰。施等諸波羅蜜必得生長。是我信樂。
釋曰。此顯方便譬功能。功能有三種。一平等功能。二生功能。三長功能。由此正意若生長諸波羅蜜。無不具足故名平等功能。未有令有名生功能。已有令圓滿名長功能。如三世諸菩薩方便體及功能。決定無二。我等亦應同彼。何以故。我之信樂即彼正意。為所譬方便體。此體已定。何以故。無動失故。
論曰。已得堅住。
釋曰。此即釋不動失義。貪吝等所不能壞故名堅。小乘惡知識等邪化。不能令退故名住。
論曰。由此正意。我修習施等波羅蜜。進得圓滿則為不難。是名第二煉磨心。
釋曰。此顯所譬三種功能。由此正意我修習施等波羅蜜。明平等功能。進得明生功能。圓滿明長功
【現代漢語翻譯】 現代漢語譯本： 心。
釋曰：此句顯示菩提（bodhi，覺悟）無可比擬，必須通過勤奮修行才能證得。因此，要錘鍊內心，在各種方便法門中，首先要滅除退縮之心，使其不再生起。其次，輕視能獲得方便法門的退縮之心。爲了消除這種心態，所以要顯示第二種錘鍊內心的方法。為什麼呢？因為有些菩薩（bodhisattva，有情覺）會產生這樣的想法：佈施等行為是菩提的資糧，如果脫離菩薩的意願就無法獲得。這種意願我們又該如何獲得呢？所以佈施等法不是我們所能做到的。由於有這種執念，對於能夠獲得方便法門的心就會退縮。爲了消除這種心態，必須修習第二種錘鍊內心的方法。
論曰：由此正意。
釋曰：此句顯示方便法門的譬喻本體和相狀。過去、現在、未來三世的諸位菩薩如果獲得這種正確的意念，就是真正的方便法門本體。
論曰：佈施等諸波羅蜜（pāramitā，到彼岸）必定能夠生長，這是我所信樂的。
釋曰：此句顯示方便法門的譬喻功能。功能有三種：一是平等功能，二是生功能，三是長功能。有了這種正確的意念，如果能生長各種波羅蜜，沒有不具備的，所以稱為平等功能。沒有的使之產生，稱為生功能。已經有的使之圓滿，稱為長功能。如同過去、現在、未來三世諸位菩薩的方便法門本體和功能，絕對沒有差異。我們也應該和他們一樣。為什麼呢？因為我的信樂就是他們正確的意念，作為所譬喻的方便法門本體。這個本體已經確定，為什麼呢？因為它不會動搖和喪失。
論曰：已得堅住。
釋曰：這句解釋了不動搖和不喪失的含義。因為不會被貪婪、吝嗇等煩惱所破壞，所以稱為『堅』。不會被小乘（Hinayana）的惡知識等邪說所迷惑，以致退轉，所以稱為『住』。
論曰：由此正意，我修習佈施等波羅蜜，進而達到圓滿，就不會困難。這稱為第二種錘鍊內心的方法。
釋曰：此句顯示所譬喻的三種功能。有了這種正確的意念，我修習佈施等波羅蜜，表明平等功能。進而達到，表明生功能。圓滿，表明長功能。
【English Translation】 English version: Mind.
Explanation: This shows that Bodhi (覺悟, enlightenment) is incomparable and can only be attained through diligent practice. Therefore, one must refine the mind. Among all expedient means, the first is to extinguish the mind of retreat, preventing it from arising. Second is to despise the mind of retreat that belittles the means to attain enlightenment. To eliminate this mindset, the second method of refining the mind is revealed. Why? Because some Bodhisattvas (有情覺, beings seeking enlightenment) have thoughts like this: Giving and other practices are the resources for Bodhi, and they cannot be obtained without the Bodhisattva's intention. How can we obtain this intention? Therefore, giving and other practices are beyond our capabilities. Due to this attachment, the mind that can attain expedient means will retreat. To eliminate this mindset, one must cultivate the second method of refining the mind.
Treatise: From this right intention.
Explanation: This shows the metaphorical essence and characteristics of expedient means. If Bodhisattvas of the past, present, and future obtain this right intention, it is the true essence of expedient means.
Treatise: Giving and other Pāramitās (到彼岸, perfections) will surely grow; this is what I believe and delight in.
Explanation: This shows the metaphorical function of expedient means. There are three types of functions: first, the function of equality; second, the function of generation; and third, the function of growth. With this right intention, if one cultivates and grows the various Pāramitās, nothing will be lacking, hence it is called the function of equality. Causing what is not to be, is called the function of generation. Causing what already exists to be complete, is called the function of growth. Just like the essence and function of expedient means of the Bodhisattvas of the past, present, and future, there is absolutely no difference. We should also be like them. Why? Because my belief and delight are their right intention, serving as the metaphorical essence of expedient means. This essence is already determined. Why? Because it does not waver or get lost.
Treatise: Already attained firm abiding.
Explanation: This explains the meaning of not wavering and not getting lost. Because it cannot be destroyed by greed, stinginess, and other afflictions, it is called 'firm'. Because it cannot be led astray by evil knowledge of the Hinayana (小乘, Lesser Vehicle) and other heretical teachings, causing retreat, it is called 'abiding'.
Treatise: From this right intention, my cultivation of giving and other Pāramitās, progressing to perfection, will not be difficult. This is called the second method of refining the mind.
Explanation: This shows the three functions of the metaphor. With this right intention, my cultivation of giving and other Pāramitās indicates the function of equality. Progressing to, indicates the function of generation. Perfection, indicates the function of growth.
能。此三功能必定可得。故說則不為難。複次由此正意者。此有何義。謂信及樂。信有三處。一信實有。二信可得。三信有無窮功德。信實有者。信實有自性住佛性。信可得者。信引出佛性。信有無窮功德者。信至果佛性。起三信已。于能得方便施等波羅蜜中。求欲修行故名為樂。此信及樂為正意體。由得此信樂。修行施等波羅蜜則不為難。能令究竟圓滿。複次菩薩有正意。謂我有能生六度心。出離貪吝等諸障。能遮諸波羅蜜障。滅盡無餘。是故不因大功用。六度易可圓滿。由六度圓滿。無上菩提自然成就。我已得此堅住正意。是故修行六度不以為難。由第二煉磨心。于方便中。第二退屈心則滅不生。三疑應得退屈心。為除此心故顯第三煉磨心。何以故。有諸菩薩思量諸佛甚深廣大功德。菩薩作是念。無上菩提最難可得。一剎那心所障。謂金剛心無有生死心。除此心亦應可得。此義難思。由有此執。于得無上菩提心則退屈。為除此心故。須修第三煉磨心。
論曰。若人與眾善法相應。
釋曰。人即凡夫及二乘。凡夫有施戒修三種善法。此善法或數偏修。或圓滿修。若偏數數修及圓滿修。施戒修則成眾善。以品類多故。二乘有三十七品善法。由無間修及恭敬修。則成眾善。亦以品類多故。
論曰。后
【現代漢語翻譯】 現代漢語譯本：能。這三種功能必定可以得到。所以說這不困難。再者，從這個『正意』來說，這有什麼意義呢？就是指『信』和『樂』。『信』有三個方面：一是相信真實存在，二是相信可以得到，三是相信有無窮的功德。『相信真實存在』，是相信真實存在自性住佛性（每個人本自具足的佛性）。『相信可以得到』，是相信能夠引出佛性。『相信有無窮功德』，是相信能夠達到果佛性（最終證悟的佛性）。生起這三種『信』之後，對於能夠獲得方便的佈施等波羅蜜（到達彼岸的方法），想要修行，這就叫做『樂』。這個『信』和『樂』是『正意』的本體。因為得到這個『信』和『樂』，修行佈施等波羅蜜就不困難，能夠使其究竟圓滿。再者，菩薩有『正意』，就是說，『我有能力生起六度（佈施、持戒、忍辱、精進、禪定、智慧）之心，出離貪婪吝嗇等各種障礙，能夠遮止各種波羅蜜的障礙，使其完全滅盡。』因此，不需要很大的功用，六度就容易圓滿。由於六度圓滿，無上菩提（最高的覺悟）自然成就。『我已經得到這個堅固的正意』，所以修行六度不覺得困難。通過第二次煉磨心，在方便之中，第二種退屈心（退縮的心）就會滅除，不再產生。第三種懷疑應該得到退屈心，爲了去除這種心，所以顯示第三種煉磨心。為什麼呢？因為有些菩薩思量諸佛甚深廣大的功德，菩薩這樣想：『無上菩提最難得到，一剎那的心所造成的障礙，就是金剛心（堅定不移的決心）沒有生死心（對世俗的留戀）。』去除這種心也應該可以得到。這個道理難以思議。由於有這種執著，對於獲得無上菩提的心就會退縮。爲了去除這種心，需要修第三種煉磨心。 論曰：如果一個人與眾多善法相應。 釋曰：人，指的是凡夫和二乘（聲聞、緣覺）。凡夫有佈施、持戒、修行這三種善法。這些善法或者偏重於某幾種修行，或者圓滿地修行。如果偏重於某幾種而多次修行，或者圓滿地修行，佈施、持戒、修行就成為眾多善法，因為品類很多。二乘有三十七道品善法。通過不間斷地修行和恭敬地修行，就成為眾多善法，也是因為品類很多。 論曰：后
【English Translation】 English version: Yes. These three functions can definitely be obtained. Therefore, it is said that it is not difficult. Furthermore, regarding this 'right intention', what is its meaning? It refers to 'faith' and 'joy'. 'Faith' has three aspects: first, believing in its real existence; second, believing it can be attained; and third, believing it has infinite merits. 'Believing in its real existence' means believing in the real existence of the self-nature abiding Buddha-nature (the Buddha-nature inherently possessed by everyone). 'Believing it can be attained' means believing that Buddha-nature can be brought forth. 'Believing it has infinite merits' means believing that one can reach the fruition of Buddha-nature (the ultimate enlightened Buddha-nature). After generating these three kinds of 'faith', wanting to practice the giving and other Paramitas (methods to reach the other shore) that can obtain skillful means is called 'joy'. This 'faith' and 'joy' are the essence of 'right intention'. Because of obtaining this 'faith' and 'joy', practicing giving and other Paramitas is not difficult, and it can be brought to ultimate perfection. Furthermore, a Bodhisattva has 'right intention', which is to say, 'I have the ability to generate the mind of the six Paramitas (giving, morality, patience, diligence, concentration, wisdom), to be free from greed, stinginess, and other obstacles, and to prevent all obstacles to the Paramitas, causing them to be completely extinguished.' Therefore, without great effort, the six Paramitas can be easily perfected. Because the six Paramitas are perfected, unsurpassed Bodhi (supreme enlightenment) is naturally achieved. 'I have already obtained this firm and abiding right intention', so practicing the six Paramitas is not considered difficult. Through the second refining of the mind, in the midst of skillful means, the second kind of retreating mind will be extinguished and will no longer arise. The third kind of doubt should lead to a retreating mind. In order to remove this mind, the third refining of the mind is revealed. Why? Because some Bodhisattvas contemplate the profound and vast merits of all Buddhas. The Bodhisattva thinks: 'Unsurpassed Bodhi is most difficult to attain. The obstacle created by a moment's thought is that the Vajra mind (unwavering determination) does not have a mind of birth and death (attachment to the mundane).' Removing this mind should also be attainable. This principle is difficult to conceive. Because of having this attachment, the mind for attaining unsurpassed Bodhi will retreat. In order to remove this mind, it is necessary to cultivate the third refining of the mind. Treatise says: If a person is in accordance with numerous good dharmas. Explanation says: 'Person' refers to ordinary people and the two vehicles (Śrāvakas and Pratyekabuddhas). Ordinary people have three kinds of good dharmas: giving, morality, and cultivation. These good dharmas are either emphasized in certain practices or practiced completely. If certain practices are emphasized and practiced frequently, or if they are practiced completely, giving, morality, and cultivation become numerous good dharmas because there are many categories. The two vehicles have the thirty-seven factors of enlightenment as good dharmas. Through uninterrupted practice and respectful practice, they become numerous good dharmas, also because there are many categories. Treatise says: Later
捨命時。於一切受生中。可愛富樂自然而成。
釋曰。若凡夫先修施滿足。后捨命時即生人中。受可愛富樂果。此事無差。若先持戒滿足。后捨命時即生天中。受可愛富樂果。此事無差。若修定滿足。后捨命時。即生色無色界。受可愛富樂果。此事無差。此就死墮明得果。若二乘修三十七品滿足。后舍凡夫壽得聖人壽。受六通等可愛富樂果。此事無差。此就移位明得果。
論曰。是人得有礙善。此義尚應成。云何我得圓滿善及無礙善。一切如意可愛富樂而當不成。是名第三煉磨心。
釋曰。於十地中。好生長福德智慧二品善法。故名圓滿心。粗重難破障。由金剛定所破壞故。金剛定后能離一切障。轉依成時名無礙善。佛果名富樂自在故稱樂。具德故稱富。此富樂是一切如意可愛法。若約小乘。以智斷為如意。恩德為可愛。若約大乘。法身為富樂。應身為如意。化身為可愛。此三攝無上菩提盡故言一切。前言捨命者。譬離智障。智障既滅。云何我如意可愛富樂而當不成。由第三煉磨心。于方便中。第三退屈心則滅不生。
論曰。此中說偈。
釋曰。偈中更顯前三義。
論曰。
人道中眾生 唸唸證菩提 處所過數量 故無下劣心 善心人信樂 能生施等度 勝人
【現代漢語翻譯】 現代漢語譯本： 捨命時，於一切受生中，可愛富樂自然而成。
釋曰：如果凡夫先前修行佈施圓滿，後來捨棄生命時，就會轉生到人間，獲得可愛富足快樂的果報。這件事沒有差錯。如果先前持戒圓滿，後來捨棄生命時，就會轉生到天界，獲得可愛富足快樂的果報。這件事沒有差錯。如果修習禪定圓滿，後來捨棄生命時，就會轉生到色界或無色界，獲得可愛富足快樂的果報。這件事沒有差錯。這是就死亡和墮落而言，說明獲得果報。如果二乘人修習三十七道品圓滿，後來捨棄凡夫的壽命，獲得聖人的壽命，獲得六神通等可愛富足快樂的果報。這件事沒有差錯。這是就改變位置而言，說明獲得果報。
論曰：這個人得到有障礙的善，這個道理尚且應該成立。為什麼我得到的圓滿的善和無障礙的善，以及一切如意可愛富足快樂反而不能成就呢？這叫做第三煉磨心。
釋曰：在十地中，好好地增長福德和智慧兩種善法，所以叫做圓滿心。粗重的難以破除的障礙，由於金剛定（Vajrasamadhi）所破壞的緣故。金剛定后能夠脫離一切障礙，轉依成就時叫做無障礙善。佛果叫做富樂自在，所以稱作樂。具備功德所以稱作富。這富樂是一切如意可愛的法。如果從小乘來說，以智慧和斷除煩惱為如意，恩德為可愛。如果從大乘來說，法身（Dharmakaya）為富樂，應身（Nirmanakaya）為如意，化身（Sambhogakaya）為可愛。這三身攝盡無上菩提，所以說一切。前面說的捨命，譬如脫離智障。智障既然滅除，為什麼我如意可愛富樂反而不能成就呢？由於第三煉磨心，在方便中，第三退屈心就會滅除不再產生。
論曰：這裡說偈頌。
釋曰：偈頌中更加顯明前面的三種意義。
論曰：
人道中眾生，唸唸證菩提 處所過數量，故無下劣心 善心人信樂，能生施等度 勝人
【English Translation】 English version: At the time of abandoning life, in all rebirths, loveliness, wealth, and happiness naturally arise.
Explanation: If an ordinary person first cultivates generosity to perfection, then upon abandoning life, they will be reborn in the human realm, receiving the fruit of loveliness, wealth, and happiness. This is without error. If one first upholds precepts to perfection, then upon abandoning life, they will be reborn in the heavens, receiving the fruit of loveliness, wealth, and happiness. This is without error. If one cultivates meditation to perfection, then upon abandoning life, they will be reborn in the Form or Formless realms, receiving the fruit of loveliness, wealth, and happiness. This is without error. This refers to obtaining results based on death and falling away. If a Pratyekabuddha cultivates the thirty-seven factors of enlightenment to perfection, then upon abandoning the lifespan of an ordinary person, they will obtain the lifespan of a sage, receiving the fruit of loveliness, wealth, and happiness such as the six supernormal powers. This is without error. This refers to obtaining results based on a change of position.
Treatise: That a person obtains wholesome qualities with hindrance, this meaning should still be established. Why then would I not obtain perfect wholesome qualities and wholesome qualities without hindrance, and all wish-fulfilling loveliness, wealth, and happiness?
Explanation: Within the ten Bhumis (Ten grounds), one should diligently cultivate the two aspects of wholesome qualities: merit and wisdom. Therefore, it is called the 'perfected mind'. The heavy and difficult-to-break obstacles are destroyed by the Vajrasamadhi (Diamond Samadhi). After the Vajrasamadhi, one can be free from all obstacles. When the transformation of the basis is accomplished, it is called 'wholesome qualities without hindrance'. The fruit of Buddhahood is called 'wealth, happiness, and freedom', hence it is called 'happiness'. Possessing virtues, it is called 'wealth'. This wealth and happiness are all wish-fulfilling and lovely qualities. According to the Hinayana (Small Vehicle), wisdom and the cessation of afflictions are considered wish-fulfilling, and kindness is considered lovely. According to the Mahayana (Great Vehicle), the Dharmakaya (Dharma Body) is wealth and happiness, the Nirmanakaya (Emanation Body) is wish-fulfilling, and the Sambhogakaya (Enjoyment Body) is lovely. These three bodies encompass the entirety of unsurpassed Bodhi (Enlightenment), hence it is said 'all'. The aforementioned 'abandoning life' is like separating from the obscuration of wisdom. Since the obscuration of wisdom is extinguished, why would my wish-fulfilling loveliness, wealth, and happiness not be accomplished? Due to the third refining of the mind, in skillful means, the third mind of discouragement will be extinguished and not arise.
Treatise: Here, a verse is spoken.
Explanation: The verse further clarifies the preceding three meanings.
Treatise:
Beings in the human realm, moment by moment, realize Bodhi The places surpass number, therefore there is no inferior mind People of good heart believe and rejoice, able to generate generosity and other perfections Superior people
得此意 故能修施等 若善人死時 即得勝富樂 滅位圓凈善 此義云何無
論曰。人道中眾生。
釋曰。此顯同類能得無等果故。不應輕賤自身。
論曰。唸唸證菩提。
釋曰。此顯時無定。修因及得果並無定時。是故恒須勤修。無時而不可修。修因既爾。得果亦然。是故不應謂時有障而輕賤自身。
論曰。處所過數量。
釋曰。顯處所無定。隨處立因皆可得成。得果亦爾。
論曰。故無下劣心。
釋曰。此明解前三義故退屈心不生。謂我無有功能應得無上菩提。故心不下劣。
論曰。善心人信樂。能生施等度。
釋曰。非噁心及無記心能信樂何以故。有諸人。以散漫無記心行施等行。復有諸外道。以噁心行施等行。為離此惡無記故說善心。求得無上菩提者名善心人。複次施等是善。若無善心為因。則不成施等行。是故須勝因以生勝果。勝因即信樂。由信樂故生施等諸度。此兩句顯三義。一顯增上緣。二顯同類因。三顯等流果。
論曰。勝人得此意故。能修施等。
釋曰。諸菩薩名勝人。此意即是菩薩正意。謂信及樂。由有此意于修施等有能。是故我修施等不以為難。
論曰。若善人死時。
釋曰。善人有二種
【現代漢語翻譯】 現代漢語譯本 得此意，故能修佈施等。 若善人死時，即得殊勝富樂。 滅除地位，圓滿清凈的善，此義怎麼會沒有呢？
論曰：人道中的眾生。
釋曰：這顯示了同類能夠獲得無上的果報，因此不應該輕賤自身。
論曰：唸唸證得菩提（Enlightenment）。
釋曰：這顯示了時間沒有定數。修習因和獲得果報都沒有固定的時間。因此，必須恒常勤奮修習，沒有哪個時候是不可以修習的。修習因是這樣，獲得果報也是這樣。因此，不應該認為時間是障礙而輕賤自身。
論曰：處所超過數量。
釋曰：顯示處所沒有定數。無論在什麼地方種下因，都可以成就。獲得果報也是如此。
論曰：所以沒有下劣心。
釋曰：這說明理解了前面三種意義，退縮的心就不會產生。認為我沒有能力應該獲得無上菩提（Anuttara-samyak-sambodhi），所以心不低劣。
論曰：善心的人信樂，能夠產生布施等波羅蜜（Pāramitā）。
釋曰：不是噁心和無記心能夠信樂。為什麼呢？有些人，以散漫無記的心行佈施等行為；又有一些外道，以噁心行佈施等行為。爲了遠離這種噁心和無記心，所以說善心。求得無上菩提的人稱為善心人。再者，佈施等是善，如果沒有善心作為因，就不能成就佈施等行為。因此，需要殊勝的因來產生殊勝的果報。殊勝的因就是信樂。由於信樂的緣故，產生布施等諸波羅蜜。這兩句話顯示了三種意義：一、顯示增上緣；二、顯示同類因；三、顯示等流果。
論曰：殊勝的人得到這種意念，所以能夠修習佈施等。
釋曰：諸菩薩（Bodhisattva）稱為殊勝的人。這種意念就是菩薩的正意，即是信心和喜樂。由於有這種意念，對於修習佈施等才有能力。因此，我修習佈施等不認為困難。
論曰：如果善人死時。
釋曰：善人有兩種。
【English Translation】 English version Having this intention, one can practice giving, etc. If a virtuous person dies, they will attain supreme wealth and happiness. Eliminating status, perfect and pure goodness, how could this meaning be absent?
Treatise says: Sentient beings in the human realm.
Explanation says: This shows that beings of the same kind can attain unsurpassed results, therefore one should not belittle oneself.
Treatise says: Moment by moment, realizing Bodhi (Enlightenment).
Explanation says: This shows that time is not fixed. Cultivating causes and attaining results are not fixed in time. Therefore, one must constantly cultivate diligently, and there is no time when one cannot cultivate. Cultivating causes is like this, and attaining results is also like this. Therefore, one should not consider time as an obstacle and belittle oneself.
Treatise says: Places exceed quantity.
Explanation says: This shows that places are not fixed. Wherever one plants a cause, it can be accomplished. Attaining results is also like this.
Treatise says: Therefore, there is no inferior mind.
Explanation says: This explains that understanding the previous three meanings, a retreating mind will not arise. Thinking 'I do not have the ability to attain Anuttara-samyak-sambodhi (Unsurpassed Complete Enlightenment)', therefore the mind is not inferior.
Treatise says: People with virtuous minds have faith and joy, and can generate giving and other Pāramitās (Perfections).
Explanation says: It is not with evil minds or neutral minds that one can have faith and joy. Why? Some people practice giving and other practices with scattered, neutral minds; and some non-Buddhists practice giving and other practices with evil minds. In order to be apart from these evil and neutral minds, it is said to have a virtuous mind. Those who seek to attain Anuttara-samyak-sambodhi are called people with virtuous minds. Furthermore, giving and so on are virtuous. If there is no virtuous mind as a cause, then the practice of giving and so on cannot be accomplished. Therefore, a superior cause is needed to generate a superior result. The superior cause is faith and joy. Because of faith and joy, the various Pāramitās such as giving are generated. These two sentences reveal three meanings: first, they reveal the enhancing condition; second, they reveal the cause of the same kind; third, they reveal the result of equal flow.
Treatise says: Superior people, having this intention, can practice giving, etc.
Explanation says: Bodhisattvas (Enlightened Beings) are called superior people. This intention is the Bodhisattva's correct intention, which is faith and joy. Because of having this intention, they have the ability to practice giving and so on. Therefore, I do not consider it difficult to practice giving and so on.
Treatise says: If a virtuous person dies.
Explanation says: There are two kinds of virtuous people.
。即凡夫及二乘。凡夫修施修戒。二乘修道品。死時亦有二種。即死墮及移位。
論曰。即得勝富樂。
釋曰。亦有二種。凡夫得人天梵世富樂。二乘得六通等富樂。若立此因必定得果。
論曰。滅位圓凈善。此義云何無。
釋曰。我今修十地福慧及無流道品。圓約諸地。凈約道品。金剛心滅后名為滅位。此即無上菩提果名勝富樂。我決定應得此。云何言無。
論曰。由滅除四處障故。
釋曰。此即八處中第四處。此四種障菩薩皆應滅除。今當說之。
論曰。由舍離聲聞獨覺思惟故。邪思惟滅。
釋曰。二乘思惟。謂數觀苦無常等生死過失。及數觀涅槃寂靜功德。此觀但愛自身。舍利益眾生事。若離此觀名滅邪思惟。
論曰。于大乘中。生信心及決了心故。滅一切邪意及疑。
釋曰。于大乘甚深廣大法中。于真諦生信心。于俗諦生決了心故。于真如舍非撥意。于如來所說大乘十二部經。舍如文判義意。故滅一切邪意及疑。複次于大乘中。依所安立法相。如來說三性。謂一切法無性。一切法不生不滅。本來寂靜自性涅槃。如是等無有品類。是依分別性說。若說幻事鹿渴夢相光影映象谷響水月變化。是依依他性說。若說真如實際無相真實法界空等。是依真
【現代漢語翻譯】 現代漢語譯本： 即凡夫和二乘（聲聞乘和緣覺乘）。凡夫修佈施和持戒，二乘修道品（三十七道品）。死時也有兩種情況，即死後墮落和移位。
論曰：即獲得殊勝的富樂。
釋曰：也有兩種。凡夫獲得人天梵世的富樂，二乘獲得六神通等富樂。如果立下這樣的因，必定會得到相應的果。
論曰：滅位圓滿清凈善妙。此義怎麼會沒有呢？
釋曰：我現在修十地（菩薩修行的十個階段）的福慧以及無漏的道品。圓滿是指諸地，清凈是指道品。金剛心（比喻堅固不壞的菩提心）滅后稱為滅位。這即是無上菩提果，名為殊勝的富樂。我決定應該得到這個，怎麼能說沒有呢？
論曰：由於滅除四處障礙的緣故。
釋曰：這是八處（八種障礙）中的第四處。這四種障礙菩薩都應該滅除。現在就來說明。
論曰：由於舍離聲聞（聽聞佛法而悟道者）和獨覺（無師自悟者）的思惟，所以邪思惟滅除。
釋曰：二乘的思惟，是指數數觀察苦、無常等生死的過失，以及數數觀察涅槃寂靜的功德。這種觀察只愛自身，捨棄利益眾生的事情。如果離開這種觀察，就叫做滅除邪思惟。
論曰：在大乘（菩薩乘）中，生起信心和決了心（堅定不移的決心），所以滅除一切邪意和疑惑。
釋曰：對於大乘甚深廣大的法中，對於真諦（勝義諦）生起信心，對於俗諦（世俗諦）生起決了心。因此，對於真如（事物的真實本性）捨棄否定之意，對於如來所說的大乘十二部經，捨棄按照字面意思判定義理的想法。所以滅除一切邪意和疑惑。再次，在大乘中，依照所安立的法相，如來說三性（三種性質），即一切法無性（自性空），一切法不生不滅，本來寂靜自性涅槃。像這樣等沒有品類，是依照分別性（遍計所執性）說的。如果說幻事、鹿渴（海市蜃樓）、夢相、光影、映象、谷響、水月、變化，是依照依他性（依他起性）說的。如果說真如、實際、無相、真實法界、空等，是依照真
【English Translation】 English version: That is, ordinary beings and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Ordinary beings cultivate giving and morality, while the two vehicles cultivate the path factors (thirty-seven factors of enlightenment). There are also two kinds of death, namely, death and falling, and transference of position.
Treatise says: That is, obtaining superior wealth and happiness.
Explanation says: There are also two kinds. Ordinary beings obtain the wealth and happiness of humans, gods, and the Brahmā world, while the two vehicles obtain the wealth and happiness of the six superknowledges, etc. If one establishes such a cause, one will certainly obtain the corresponding result.
Treatise says: The state of cessation is complete, pure, and good. How can this meaning not exist?
Explanation says: Now I cultivate the merit and wisdom of the ten grounds (the ten stages of a Bodhisattva's practice) and the undefiled path factors. 'Complete' refers to the grounds, and 'pure' refers to the path factors. After the diamond mind (an analogy for the firm and indestructible Bodhi mind) ceases, it is called the state of cessation. This is the unsurpassed Bodhi fruit, called superior wealth and happiness. I should definitely obtain this; how can it be said that it does not exist?
Treatise says: Because of eliminating the four kinds of obstacles.
Explanation says: This is the fourth of the eight obstacles. All Bodhisattvas should eliminate these four kinds of obstacles. Now I will explain them.
Treatise says: Because of abandoning the thinking of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), wrong thinking is eliminated.
Explanation says: The thinking of the two vehicles refers to repeatedly contemplating the faults of suffering, impermanence, etc., of birth and death, and repeatedly contemplating the merits of the tranquility and bliss of Nirvāṇa. This contemplation only loves oneself and abandons the matter of benefiting sentient beings. If one departs from this contemplation, it is called eliminating wrong thinking.
Treatise says: In the Mahāyāna (Bodhisattva Vehicle), because of generating faith and decisive resolve, all wrong intentions and doubts are eliminated.
Explanation says: In the profound and vast Dharma of the Mahāyāna, one generates faith in the ultimate truth (paramārtha-satya) and decisive resolve in the conventional truth (saṃvṛti-satya). Therefore, one abandons the intention of denying Suchness (tathatā) and abandons the idea of judging the meaning according to the literal meaning of the twelve divisions of the Mahāyāna scriptures spoken by the Tathāgata. Therefore, all wrong intentions and doubts are eliminated. Furthermore, in the Mahāyāna, according to the established characteristics of phenomena, the Tathāgata speaks of the three natures (tri-svabhāva), namely, that all dharmas are without nature (empty of inherent existence), all dharmas are neither produced nor destroyed, and are originally tranquil and self-natured Nirvāṇa. Such things that have no categories are spoken of according to the imputed nature (parikalpita-svabhāva). If one speaks of illusions, mirages, dream appearances, light and shadows, reflections, echoes, the moon in water, and transformations, it is spoken of according to the dependent nature (paratantra-svabhāva). If one speaks of Suchness, reality, no-appearance, the true realm of Dharma, emptiness, etc., it is according to the true
實性說。此三性說中。不信及疑不得生故。說滅邪意及疑。
論曰。是所聞思諸法中。舍離我及我所邪執故。是故滅除法執。
釋曰。聞思境界名所聞思諸法。文句所顯義是聞慧境界。依此義如理如量推尋道理。此道理是思慧境界。于中若執法體是有。名法我執。譬如執有涅槃。謂集諦無生寂靜為體。若執法體有用。名法我所執。譬如執涅槃用。謂能離三苦。如此等執名為邪執。若未滅此執。不能得入唯識四位。由滅除法執故。能得入唯識四位。複次遠離所聞及所思法我及我所執。此中但執法體及用為有。說名我我所。不執人我我所。何以故。此人我執前十解中已滅除故。唯法我未除故。顯入唯識方便。
論曰。安立現前住。一切相思惟悉不分別。是故能滅除分別。
釋曰。于散亂位中。色等六塵自所證知。為現前住。于寂靜位中。骨鎖聚等從定心起為安立。如此等一切相。是散亂寂靜二心境界。思惟謂覺觀思惟。觀苦無常無我等。此心緣內境。由見境無相見識無生。是故能滅分別。由無分別為方便故。得入四位。若起分別則不得入。複次現前住及所立一切相思惟。悉不分別者是人在分別。觀方便道中故。作無分別意若方便已熟不須功用自然能無分別。
論曰。此中說偈。
釋
【現代漢語翻譯】 現代漢語譯本： 實性說。此三性說中，不信及疑不得生故，說滅邪意及疑。
論曰：是所聞思諸法中，舍離我及我所邪執故，是故滅除法執。
釋曰：聞思境界名所聞思諸法。文句所顯義是聞慧境界。依此義如理如量推尋道理。此道理是思慧境界。于中若執法體是有，名法我執。譬如執有涅槃（Nirvana，寂滅），謂集諦無生寂靜為體。若執法體有用，名法我所執。譬如執涅槃（Nirvana，寂滅）用，謂能離三苦。如此等執名為邪執。若未滅此執，不能得入唯識四位。由滅除法執故，能得入唯識四位。複次遠離所聞及所思法我及我所執。此中但執法體及用為有，說名我我所。不執人我我所。何以故？此人我執前十解中已滅除故。唯法我未除故，顯入唯識方便。
論曰：安立現前住，一切相思惟悉不分別。是故能滅除分別。
釋曰：于散亂位中，色等六塵自所證知，為現前住。于寂靜位中，骨鎖聚等從定心起為安立。如此等一切相，是散亂寂靜二心境界。思惟謂覺觀思惟。觀苦無常無我等。此心緣內境，由見境無相見識無生。是故能滅分別。由無分別為方便故，得入四位。若起分別則不得入。複次現前住及所立一切相思惟，悉不分別者是人在分別觀方便道中故，作無分別意若方便已熟不須功用自然能無分別。
論曰：此中說偈。
釋
【English Translation】 English version: 'The nature of reality' is discussed. Within this discussion of the three natures, disbelief and doubt cannot arise, therefore, it speaks of extinguishing wrong intentions and doubt.
Treatise: Within the phenomena that are heard and contemplated, one abandons the wrong clinging to 'self' and 'what belongs to self,' therefore, it eliminates the clinging to phenomena.
Explanation: The realm of hearing and contemplation is called 'the phenomena that are heard and contemplated.' The meaning revealed by the text is the realm of wisdom gained through hearing. Based on this meaning, one rationally and accurately investigates the principles. These principles are the realm of wisdom gained through contemplation. Within this, if one clings to the substance of phenomena as existing, it is called 'clinging to the phenomenal self' (Dharma-atma). For example, clinging to Nirvana (Nirvana, extinction), considering the cessation of suffering as its substance, which is unborn and tranquil. If one clings to the function of phenomena as existing, it is called 'clinging to what belongs to the phenomenal self' (Dharma-atmiya). For example, clinging to the function of Nirvana (Nirvana, extinction), considering it as capable of separating from the three sufferings. Such clinging is called wrong clinging. If one does not eliminate this clinging, one cannot enter the four stages of Consciousness-Only (Vijnapti-matrata). By eliminating the clinging to phenomena, one can enter the four stages of Consciousness-Only. Furthermore, one distances oneself from the clinging to 'self' and 'what belongs to self' in the phenomena that are heard and contemplated. Here, only the substance and function of phenomena are considered as existing, and are called 'self' and 'what belongs to self.' One does not cling to the personal self and what belongs to the personal self. Why? Because this clinging to the personal self has already been eliminated in the previous ten understandings. Only the clinging to the phenomenal self has not been eliminated, thus revealing the means to enter Consciousness-Only.
Treatise: Establishing the present moment dwelling, without any discrimination in the contemplation of all aspects. Therefore, it can eliminate discrimination.
Explanation: In the state of distraction, the six sense objects, such as form, are known by oneself, which is called 'dwelling in the present moment.' In the state of tranquility, the collection of bones and locks, etc., arise from the mind in samadhi, which is called 'establishment.' All such aspects are the realm of the two minds of distraction and tranquility. Contemplation means initial and sustained thought. Contemplating suffering, impermanence, non-self, etc. This mind is connected to the internal realm. By seeing the absence of characteristics in the realm and the non-arising of consciousness, one can eliminate discrimination. By using non-discrimination as a means, one can enter the four stages. If one arises discrimination, one cannot enter. Furthermore, 'dwelling in the present moment' and 'contemplating all aspects that are established' without any discrimination means that the person is in the process of contemplating the path of skillful means. Therefore, one makes the intention of non-discrimination. If the skillful means are already mature, one does not need effort and can naturally be without discrimination.
Treatise: Here, a verse is spoken.
Explanation:
曰。此偈顯最後所滅。
論曰。
現住及安立 一切相思惟 智人不分別 故得無上覺
論曰。現住及安立。一切相思惟。
釋曰。一切相有二種。謂現住及所立。散心所緣六塵名現住。定心所緣骨等為所立。複次一切相有二種。一如外顯現。二如內顯現。如外是相。如內是思惟。
論曰。智人不分別。
釋曰。菩薩名智人。已聞思唯識道理。由此聞思故名智人。作意不分別乃至無功用不分別。
論曰。故得無上覺。
釋曰。由不分別故。成就無分別智。得入初地。即初地以上為無上覺。
論曰。緣法及義為境。
釋曰。此即八處中第五處因。及方便能令入唯識觀。今當說之。
論曰。何因何方便得入。
釋曰。此問有兩意。先問因后問方便。
論曰。由聞熏習種類正思惟所攝。顯現似法及義。有見意言分別故。
釋曰。此即答第一問。因大乘十二部經所生聞慧熏習。此熏習有種類。種類即是聞慧。以此為生因。依此聞慧數起正思惟。增長令堅住故名攝攝。持令堅住正思惟為長因。有憶念攝持。或似正教顯現。或似正教所詮義現。意識覺觀思惟名意言分別。此意言分別有二種。謂相及見。今但取見不取相。何以故。此觀
【現代漢語翻譯】 現代漢語譯本：
曰：這首偈頌顯示了最後所滅之法。
論曰：
現住及安立 一切相思惟
智人不分別 故得無上覺
論曰：現住及安立，一切相思惟。
釋曰：一切相有兩種，即現住和所立。散亂之心所緣的六塵（色、聲、香、味、觸、法）名為現住。定心所緣的骨等為所立。進一步說，一切相有兩種，一是如外在所顯現的，二是如內在所顯現的。如外在的是相，如內在的是思惟。
論曰：智人不分別。
釋曰：菩薩名為智人。已經聽聞、思考唯識的道理。由於聽聞、思考的緣故，所以名為智人。通過作意而不分別，乃至無功用而不分別。
論曰：故得無上覺。
釋曰：由於不分別的緣故，成就無分別智，得以進入初地（菩薩修行階位的第一階）。即初地以上為無上覺。
論曰：緣法及義為境。
釋曰：這即是八處（八種勝處觀）中第五處的因，以及方便，能夠使人進入唯識觀。現在應當解說它。
論曰：何因何方便得入？
釋曰：此問包含兩層意思，先問因，后問方便。
論曰：由聞熏習種類正思惟所攝，顯現似法及義，有見意言分別故。
釋曰：這即是回答第一個問題。由大乘十二部經所生的聞慧熏習。此熏習具有種類，種類即是聞慧。以此作為生因。依靠此聞慧數數生起正思惟，增長使之堅固安住，所以名為攝。攝持使之堅固安住，正思惟作為長因。有憶念攝持，或者相似於正教顯現，或者相似於正教所詮釋的義顯現。意識的覺觀思惟名為意言分別。此意言分別有兩種，即相和見。現在只取見而不取相。為什麼呢？因為此觀...
【English Translation】 English version:
It is said: This verse reveals what is finally extinguished.
Treatise says:
Existing and established, All aspects contemplated,
Wise people do not discriminate, Therefore attain unsurpassed enlightenment.
Treatise says: Existing and established, all aspects contemplated.
Explanation says: All aspects are of two kinds, namely, existing and established. The six dusts (rupa, shabda, gandha, rasa, sparsa, dharma) that are the objects of a distracted mind are called 'existing'. Bones, etc., that are the objects of a concentrated mind are called 'established'. Furthermore, all aspects are of two kinds: one is as it appears externally, and the other is as it appears internally. What is external is the aspect; what is internal is contemplation.
Treatise says: Wise people do not discriminate.
Explanation says: A Bodhisattva is called a 'wise person'. They have already heard and contemplated the principles of Consciousness-Only. Because of this hearing and contemplation, they are called 'wise people'. Through intention, they do not discriminate, and even without effort, they do not discriminate.
Treatise says: Therefore attain unsurpassed enlightenment.
Explanation says: Because of not discriminating, they achieve non-discriminating wisdom and are able to enter the first Bhumi (the first stage of a Bodhisattva's path). That is, the first Bhumi and above is unsurpassed enlightenment.
Treatise says: Taking Dharma and meaning as objects.
Explanation says: This is the cause and means of the fifth of the eight bases (eight bases of mastery), which can enable one to enter the Consciousness-Only contemplation. Now I shall explain it.
Treatise says: By what cause and by what means can one enter?
Explanation says: This question contains two meanings: first, it asks about the cause, and then it asks about the means.
Treatise says: Arising from the hearing-habit-energy (熏習 xūn xí) of the class (種類 zhǒng lèi) collected by right thinking (正思惟 zhèng sī wéi), appearing as if Dharma and meaning, because of the intentional (意言 yì yán) discrimination (分別 fēn bié) of seeing (見 jiàn).
Explanation says: This answers the first question. It arises from the hearing-wisdom (聞慧 wén huì) habit-energy produced by the twelve divisions of the Mahayana scriptures. This habit-energy has classes; the class is the hearing-wisdom. Taking this as the cause of arising. Relying on this hearing-wisdom, right thinking arises repeatedly, increasing and making it firm and abiding, therefore it is called 'collected'. Holding it to make it firm and abiding, right thinking is the cause of growth. There is recollection holding, or it appears similar to the correct teaching, or the meaning explained by the correct teaching appears. The awareness, observation, and thinking of consciousness are called intentional discrimination. This intentional discrimination is of two kinds, namely, aspect and seeing. Now, only seeing is taken, not aspect. Why? Because this contemplation...
緣識遣塵故。
論曰。由四種尋思。謂名義自性差別。假立尋思。
釋曰。此即八處中第六處。若菩薩于名唯見名。于義唯見義。于名義自性言說。唯見名義自性言說。于名義差別言說。唯見名義差別言說。於此四處見度疑決了說名尋思。菩薩見名義相各異。及見相應依義相應。菩薩見自性言說及差別。言說皆屬義故名與義相應。云何得知名義互為客。先於名智不生故。若名與義同體。未聞名時于義中名智應成。又名多故。若名與義同體。名多義亦應多。又名不定故。若名與義同體。名既不定義亦應爾。若不成一物相違法則應同體。又此名為當於有義中起。于無義中起。若已有及未有義中名起。則一體義不成。又若汝說先已有義。后以名顯義。譬如燈照色。若爾此人先已執義。後方立名。非未執義時立名。此執即應能了義。何須后更立名顯義。此執若不能了義。名豈能了。複次由此名有餘人不達此義。以未了此名故。若名定能了義。則不應如此。若名定能了義。由此名不應有人有識物有不識物。複次若有執義異名異。由此名于義無有邪執。譬如凡夫人識五陰但是行聚。由數習故。于自他相續起我執。于義中不無邪執。若義與名一。此二事不應成。由如此等義。是故知。名于義為客。義于名為客亦爾。
【現代漢語翻譯】 現代漢語譯本 緣于對名相的認識而去除塵垢。
論曰：由四種尋思（Vitarka，思考）：即名（Nāma，名稱）、義（Artha，意義）、自性（Svalakṣaṇa，自身性質）、差別（Viśeṣa，差異）。假立尋思。
釋曰：此即八處（Aṣṭau sthānāni，八種境界）中第六處。若菩薩（Bodhisattva，覺悟的有情）對於名唯見名，對於義唯見義，對於名義的自性言說，唯見名義的自性言說，對於名義的差別言說，唯見名義的差別言說。於此四處，見、度、疑、決了，說名尋思。菩薩見名義的相狀各不相同，以及見到相應于義，依于義相應。菩薩見到自性言說及差別言說都屬於義，所以說名與義相應。如何得知名義互為客體？因為先於名智不生。如果名與義是同體，那麼在未聞名時，對於義中，名智應該已經成立。又因為名多，如果名與義是同體，名多義也應該多。又因為名不定，如果名與義是同體，名既然不定，義也應該如此。如果不成一物，相違法，則應該同體。又此名應當于有義中起，還是于無義中起？如果已有及未有義中名起，那麼一體義不成。又如果汝說先已有義，后以名顯義，譬如燈照色。如果這樣，此人先已執義，後方立名，非未執義時立名。此執即應能了義，何須后更立名顯義？此執若不能了義，名豈能了。複次，由此名有餘人不達此義，以未了此名故。若名定能了義，則不應如此。若名定能了義，由此名不應有人有識物有不識物。複次，若有執義異名異，由此名于義無有邪執，譬如凡夫人識五陰（Pañcaskandha，構成個體的五種要素）但是行聚，由數習故，于自他相續起我執（Ātmagraha，對自我的執著），于義中不無邪執。若義與名一，此二事不應成。由如此等義，是故知，名于義為客，義于名為客亦爾。
【English Translation】 English version Because of understanding names and forms, defilements are removed.
Treatise says: It arises from four types of Vitarka (thought, initial application of mind): namely, Nāma (name), Artha (meaning), Svalakṣaṇa (own-nature), and Viśeṣa (difference). These are the provisional Vitarka.
Explanation: This is the sixth of the eight sthānāni (bases, places). If a Bodhisattva (enlightenment-being) sees only the name in a name, sees only the meaning in a meaning, sees only the expression of the own-nature of name and meaning in the expression of the own-nature of name and meaning, and sees only the expression of the difference of name and meaning in the expression of the difference of name and meaning. In these four places, seeing, measuring, doubting, and deciding are called Vitarka. A Bodhisattva sees that the characteristics of name and meaning are different from each other, and sees that it corresponds to the meaning and depends on the meaning. A Bodhisattva sees that the expression of own-nature and the expression of difference both belong to the meaning, so it is said that the name corresponds to the meaning. How can it be known that name and meaning are mutually objective? Because the knowledge of name does not arise first. If name and meaning are of the same essence, then when the name has not been heard, the knowledge of name should have been established in the meaning. Also, because there are many names, if name and meaning are of the same essence, then many names should also mean many meanings. Also, because the name is uncertain, if name and meaning are of the same essence, since the name is uncertain, the meaning should also be so. If it does not become one thing, and the phases are contradictory, then it should be of the same essence. Also, should this name arise in the meaning that exists, or should it arise in the meaning that does not exist? If the name arises in the meaning that already exists and does not yet exist, then the meaning of one essence cannot be established. Also, if you say that the meaning already exists first, and then the meaning is revealed by the name, like a lamp illuminating color. If so, this person has already grasped the meaning first, and then established the name, not establishing the name when the meaning has not been grasped. This grasping should be able to understand the meaning, why is it necessary to establish the name later to reveal the meaning? If this grasping cannot understand the meaning, how can the name understand it? Furthermore, because of this name, some people do not understand this meaning, because they have not understood this name. If the name can definitely understand the meaning, then it should not be like this. If the name can definitely understand the meaning, then because of this name, there should be no one who knows things and some who do not know things. Furthermore, if there is a different grasping of meaning and a different name, then because of this name, there is no wrong grasping of the meaning, just as ordinary people recognize the Pañcaskandha (five aggregates) as just a collection of actions, and because of repeated practice, they arise Ātmagraha (self-grasping) in their own and others' continuums, and there is no wrong grasping in the meaning. If the meaning and name are one, these two things should not be established. Because of such meanings, it is known that the name is objective to the meaning, and the meaning is also objective to the name.
入資糧章第六
論曰。由四種如實智。謂名義自性差別。如實智四種不可得故。
釋曰。此即八處中第七處。何者名尋思所引如實智。若菩薩于名已尋思唯有名。后如實知唯有名。世間為顯此義故。於此義中立此名。為想見言說故。若世間不安立色等名。於色類中。無有一人能想此類。是色若不能想則不增益。若不增益不起執著。若不執著不能互相教示。若菩薩如此知名。是名名尋思所引第一如實智。何者義尋思所引如實智。若菩薩于義已尋思唯有義。如實知義離一切言說不可言說。謂色受等類。色非色不可說。法非法不可說。有非有不可說。是名義尋思所引第二如實智。何者自性尋思所引如實智。若菩薩於色名等類自性言說中。已尋思唯有言說。由自性言說此類非其自性。如其自性顯現。菩薩如實通達此類。譬如變化映象谷響光影夢想幻事等。非類似類顯現。是名自性尋思所引第三如實智。以甚深義為境界。何者差別尋思所引如實智。若菩薩於差別言說中。已尋思唯有言說。於色等類中菩薩見差別言說。無有二義。此類非有非非有。由可言體不成就故。非有非非有由不可言體成就故。如此非色由真諦故非非色。由俗諦故於中有色言說故。如有非有及色非色。如此有見無見等差別言說別類。由此道理
【現代漢語翻譯】 現代漢語譯本： 入資糧章第六
論曰：由四種如實智，即名（名稱）如實智、義（含義）如實智、自性（本質）如實智、差別（差異）如實智。如實智這四種是不可得的。
釋曰：這指的是八處中的第七處。什麼是名尋思所引的如實智？如果菩薩對於名稱已經尋思，知道唯有名稱，之後如實地知道唯有名稱。世間爲了顯明這個意義，因此在這個意義中安立這個名稱，爲了想見和言說。如果世間不安立色（物質）等名稱，在色類中，沒有一個人能夠想這種類別是色。如果不能想，就不能增益。如果不增益，就不會生起執著。如果不執著，就不能互相教示。如果菩薩如此知名，這就是名尋思所引的第一種如實智。什麼是義尋思所引的如實智？如果菩薩對於含義已經尋思，知道唯有含義，如實地知道含義是離開一切言說、不可言說的，比如色、受（感受）等類別。色不是非色可以說的，法（事物）不是非法可以說的，有不是非有可以說的。這就是義尋思所引的第二種如實智。什麼是自性尋思所引的如實智？如果菩薩對於色名等類自性的言說中，已經尋思，知道唯有言說，由於自性言說，這種類別並非其自性，如同其自性顯現。菩薩如實通達這種類別，譬如變化、映象、谷響、光影、夢想、幻事等，並非類似而類似顯現。這就是自性尋思所引的第三種如實智，以甚深義為境界。什麼是差別尋思所引的如實智？如果菩薩對於差別言說中，已經尋思，知道唯有言說。在色等類別中，菩薩見到差別言說，沒有兩種意義。這種類別非有非非有，由於可言說的體不成就的緣故，非有非非有，由於不可言說的體成就的緣故。如此，非色由於真諦（勝義諦）的緣故，非非色，由於俗諦（世俗諦）的緣故，于中有色言說。如有非有及色非色，如此有見無見等差別言說別類，由此道理。
【English Translation】 English version: Chapter Six: Entering the Accumulation of Merit
Treatise: Based on four kinds of true knowledge, namely, true knowledge of name (name), meaning (meaning), nature (essence), and difference (distinction). These four kinds of true knowledge are unobtainable.
Explanation: This refers to the seventh of the eight places. What is the true knowledge derived from contemplating name? If a Bodhisattva has contemplated name and knows that there is only name, and then truly knows that there is only name. The world establishes this name in this meaning to clarify this meaning, for the sake of thought, perception, and speech. If the world does not establish names for form (matter) and so on, then within the category of form, no one can think of this kind as form. If one cannot think, then one cannot increase. If one does not increase, then one will not give rise to attachment. If one is not attached, then one cannot teach each other. If a Bodhisattva knows name in this way, this is the first true knowledge derived from contemplating name. What is the true knowledge derived from contemplating meaning? If a Bodhisattva has contemplated meaning and knows that there is only meaning, and truly knows that meaning is beyond all speech and cannot be spoken, such as the categories of form, sensation (feeling), and so on. Form cannot be said to be non-form, dharma (phenomena) cannot be said to be non-dharma, existence cannot be said to be non-existence. This is the second true knowledge derived from contemplating meaning. What is the true knowledge derived from contemplating nature? If a Bodhisattva, in the speech about the nature of categories such as name and form, has contemplated and knows that there is only speech, because of the speech about nature, this kind is not its nature, just as its nature appears. The Bodhisattva truly understands this kind, like transformations, mirrors, echoes, light and shadows, dreams, illusions, and so on, which appear similar but are not similar. This is the third true knowledge derived from contemplating nature, with profound meaning as its object. What is the true knowledge derived from contemplating difference? If a Bodhisattva, in the speech about difference, has contemplated and knows that there is only speech. In categories such as form, the Bodhisattva sees the speech about difference, and there are not two meanings. This kind is neither existent nor non-existent, because the entity that can be spoken of is not accomplished; it is neither existent nor non-existent because the entity that cannot be spoken of is accomplished. Thus, it is non-form because of the ultimate truth (paramārtha-satya), and non-non-form because of the conventional truth (saṃvṛti-satya), and in it there is speech about form. Like existence and non-existence, and form and non-form, so are the different kinds of speech about difference such as having vision and not having vision, based on this principle.
應知皆爾。若菩薩如實知差別言說無有二義。是名差別尋思所引。第四如實智。先已說名及義。后說自性及差別。此四中皆假立言說欲何所顯。為顯義不可得。由義不可得名亦無自性及差別。是故菩薩尋思此名。唯假立。自性差別。如此度疑決了等說名尋思。因此尋思菩薩觀名義等二無所有。是名如實智。
論曰。若菩薩已入已解如此等義。
釋曰。已入謂已得四種尋思。已解謂已得四種如實智。
論曰。則修加行為入唯識觀。
釋曰。地前六度及四種通達分善根名加行。從愿樂位乃至究竟位。通名唯識觀。若欲入唯識觀。修加行緣何境界。
論曰。於此觀中意言分別。似字言及義顯現。
釋曰。從愿樂位乃至究竟位名觀中。緣意言分別為境。離此無別外境。何以故。此意言分別。似文字言說及義顯現故。
論曰。此中是字言相。但意言分別得如此通達。
釋曰。唯有意言分別無別有名。菩薩能通達名無所有。則離外塵邪執。
論曰。此義依于名言。唯意言分別亦如此通達。
釋曰。前已遣名。此下依名以遣義。義者即六識所緣境。離名無別此境。是故依名以遣義。名言既唯意分別故。義亦無別體。菩薩能通達義無所有。亦離外塵邪執。
論曰
【現代漢語翻譯】 現代漢語譯本： 應該知道一切都是如此。如果菩薩如實地知道差別言說沒有兩種意義，這稱為差別尋思所引發的第四種如實智。先前已經說了名稱和意義，後面再說自性和差別。這四種情況中，都假立言說想要顯示什麼呢？爲了顯示意義不可得。由於意義不可得，名稱也沒有自性和差別。因此，菩薩尋思這些名稱，只是假立的自性差別。像這樣度疑、決了等，稱為尋思。因為這種尋思，菩薩觀察名稱和意義等二者都是空無所有，這稱為如實智。
論曰：如果菩薩已經進入、已經理解如此等等的意義。
釋曰：已入，是指已經獲得四種尋思。已解，是指已經獲得四種如實智。
論曰：那麼修習加行是爲了進入唯識觀。
釋曰：地前六度以及四種通達分善根，稱為加行。從愿樂位乃至究竟位，都稱為唯識觀。如果想要進入唯識觀，修習加行緣何種境界？
論曰：在這種觀中，意言分別，好像文字言語和意義顯現。
釋曰：從愿樂位乃至究竟位，稱為觀中。以意言分別作為所緣的境界。離開這個就沒有別的外境。為什麼呢？因為這個意言分別，好像文字言說和意義顯現的緣故。
論曰：這裡是文字言語的相，但意言分別能夠如此通達。
釋曰：只有意言分別，沒有別的名稱。菩薩能夠通達名稱空無所有，就遠離了對外塵的邪執。
論曰：這個意義依于名言，唯有意識分別也如此通達。
釋曰：前面已經遣除了名稱，這裡依于名稱來遣除意義。意義就是六識所緣的境界。離開名稱就沒有別的這個境界。所以依于名稱來遣除意義。名言既然只是意識分別，那麼意義也沒有別的自體。菩薩能夠通達意義空無所有，也遠離了對外塵的邪執。
論曰
【English Translation】 English version: It should be known that all is like this. If a Bodhisattva truly knows that differentiated speech has no two meanings, this is called the fourth 'Suchness-Wisdom' (如實智) induced by differentiated reflection (差別尋思). Previously, names and meanings have been discussed, and later, self-nature (自性) and differences (差別) will be discussed. Among these four, what do all the provisional establishments of speech intend to reveal? They intend to reveal that meaning is unattainable. Because meaning is unattainable, names also have no self-nature and differences. Therefore, Bodhisattvas reflect on these names as merely provisional establishments of self-nature and differences. Doubting, resolving, and so on in this way are called reflection. Because of this reflection, Bodhisattvas observe that names and meanings, and so on, are all devoid of existence. This is called 'Suchness-Wisdom'.
Treatise says: If a Bodhisattva has already entered and understood such meanings.
Explanation says: 'Entered' means having already attained the four types of reflection. 'Understood' means having already attained the four types of 'Suchness-Wisdom'.
Treatise says: Then cultivating additional practices is for entering the 'Consciousness-Only' (唯識) view.
Explanation says: The six perfections (六度) before the [Bodhisattva] grounds (地) and the roots of goodness (善根) of the four types of thorough understanding (通達), are called additional practices (加行). From the aspiration stage (愿樂位) to the ultimate stage (究竟位), all are called the 'Consciousness-Only' view. If one wishes to enter the 'Consciousness-Only' view, what realm does the cultivation of additional practices focus on?
Treatise says: In this view, conceptual proliferation (意言分別) appears as if it were written words (字言) and meanings.
Explanation says: From the aspiration stage to the ultimate stage, it is called 'in the view'. It takes conceptual proliferation as the object of focus. Apart from this, there is no other external realm. Why? Because this conceptual proliferation appears as if it were written words and meanings.
Treatise says: Here, it is the aspect of written words, but conceptual proliferation can attain such thorough understanding.
Explanation says: There is only conceptual proliferation, and no other name. If a Bodhisattva can thoroughly understand that names are devoid of existence, then they are free from the wrong attachments to external dusts.
Treatise says: This meaning relies on names, and only conceptual proliferation also attains such thorough understanding.
Explanation says: The names have already been eliminated previously, and here, meaning is eliminated based on names. Meaning is the realm perceived by the six consciousnesses (六識). Apart from names, there is no other realm. Therefore, meaning is eliminated based on names. Since names are only conceptual proliferation, then meaning also has no separate entity. If a Bodhisattva can thoroughly understand that meaning is devoid of existence, they are also free from the wrong attachments to external dusts.
Treatise says
。此名義自性差別。唯假說為量。亦如此通達。
釋曰。前已遣名義。名義既無名義自性及差別。云何可立。若離假說無別名義自性及名義差別。由證見此二法不可得故。名為通達。
論曰。次於此位中。但證得唯意言分別。
釋曰。是觀行人已遣外塵。於此觀中復緣何境。觀一切境唯是意言分別故。此觀行人緣意言分別為境。未能遣於此境。若未能遣唯識境。在此位中已遣何境。皆盡無餘。此位但不見四境。何者為四。
論曰。是觀行人不見名及義。不見自性差別假說。由實相不得有自性差別義已。
釋曰。名義是本。名義各有自性及差別假說。即是名不見自性差別假說。即是不見自性差別名。遣此四法永盡無餘。由心緣意言分別為境。決定堅住是故不復分別余境。由四種尋思及四種如實智。已了別此四法決定無所有故。心不緣此相。不緣此相故不得此四種分別。若由二種方便遣外塵分別。復有何別方便及別境界。得入真觀。
論曰。由四種尋思及四種如實智。
釋曰。先答前問無別方便。由以四種尋思及四種如實智。四種三摩提所攝為入方便。
論曰。于意言分別。顯現似名及義。
釋曰。次答后問無別境界。凡夫從本來。意言分別有二種。一似名二似
【現代漢語翻譯】 現代漢語譯本：此名義的自性差別，唯有假說可以衡量，也應如此通達。
解釋：前面已經遣除了名義。名義既然不存在，名義的自性以及差別又如何能夠成立？如果離開了假說，就沒有其他的名義自性以及名義差別。因為證悟到這兩種法不可得，所以稱為通達。
論：其次，在此位中，僅僅證得唯有意識的言語分別。
解釋：這位觀行者已經遣除了外在的塵境。在這種觀行中，又緣何種境界呢？因為觀一切境界都只是意識的言語分別，所以這位觀行者以意識的言語分別作為境界。如果未能遣除這個境界，那麼在這個位中已經遣除了什麼境界呢？都完全沒有剩餘。這個位僅僅是不見四種境界。哪四種呢？
論：這位觀行者不見名（nāma）和義（artha），不見自性差別假說。因為實相不可得，所以沒有自性差別義。
解釋：名義是根本。名義各自有自性以及差別假說，也就是不見名的自性差別假說，也就是不見自性差別名。遣除這四種法，永遠完全沒有剩餘。因為心緣意識的言語分別作為境界，決定堅住，所以不再分別其他的境界。由於四種尋思以及四種如實智，已經了別這四種法決定沒有所有，所以心不緣這種相。不緣這種相，所以不得這四種分別。如果通過兩種方便遣除外塵分別，還有什麼其他方便以及其他境界，可以進入真觀呢？
論：通過四種尋思以及四種如實智。
解釋：先回答前面的問題，沒有其他方便。通過以四種尋思以及四種如實智，四種三摩提（samādhi，禪定）所攝，作為進入的方便。
論：在意言分別中，顯現出類似名和義。
解釋：其次回答後面的問題，沒有其他境界。凡夫從本來，意言分別有兩種，一是類似名，二是類似義。
【English Translation】 English version: The self-nature and differences of these names and meanings can only be measured by conceptual constructs; one should understand it in this way.
Explanation: Previously, names and meanings have already been discarded. Since names and meanings do not exist, how can their self-nature and differences be established? If there are no separate self-natures and differences of names and meanings apart from conceptual constructs, it is called understanding because one has realized that these two dharmas are unattainable.
Treatise: Next, in this stage, one only realizes that there are only verbal discriminations of consciousness.
Explanation: What realm does this practitioner contemplate after having discarded external dust? Because contemplating all realms is merely verbal discrimination of consciousness, this practitioner takes verbal discrimination of consciousness as the realm. If this realm cannot be discarded, then what realm has been discarded in this stage? All are completely gone without remainder. This stage only does not see four realms. What are the four?
Treatise: This practitioner does not see name (nāma) and meaning (artha), and does not see the conceptual constructs of self-nature and differences. Because true reality is unattainable, there is no meaning of self-nature and differences.
Explanation: Names and meanings are fundamental. Names and meanings each have self-nature and conceptual constructs of differences, which means not seeing the conceptual constructs of self-nature and differences of names, which means not seeing the name of self-nature and differences. Discarding these four dharmas, they are forever completely gone without remainder. Because the mind takes verbal discrimination of consciousness as the realm, and is determined and firmly abiding, it no longer discriminates other realms. Because of the four types of investigation and the four types of true knowledge, it has already discerned that these four dharmas are definitely non-existent, so the mind does not dwell on this appearance. Because it does not dwell on this appearance, it does not obtain these four types of discriminations. If external dust discriminations are discarded through two kinds of means, what other means and other realms are there to enter true contemplation?
Treatise: Through the four types of investigation and the four types of true knowledge.
Explanation: First, answer the previous question, there are no other means. Through the four types of investigation and the four types of true knowledge, which are encompassed by the four types of samādhi (禪定), it serves as a means of entry.
Treatise: In the verbal discriminations of consciousness, something similar to names and meanings appears.
Explanation: Next, answer the latter question, there are no other realms. From the beginning, ordinary people have two types of verbal discriminations of consciousness: one is similar to names, and the other is similar to meanings.
義。名義攝一切法皆盡。此名義但是意言分別所作。離此無別余法。
論曰。得入唯識觀。
釋曰。依此方便緣此境界。得入唯識真觀。
論曰。于唯識觀中入何法。如何法得入。
釋曰。此下明八處中第八處。此中有兩問。一問所入法。二問所入譬。
論曰。但入唯量。
釋曰。此下先答第一問。但入唯識量。此唯識量攝幾種法。
論曰。相見二法。
釋曰。此唯識不出二法。一相識二見識。複次似塵顯現名相。謂所緣境似識顯現名見。謂能緣識此二法。一是因一是果。又一是所依一是能依。
論曰。種種相貌。
釋曰。此二法由無始生死來。數習故速疾。是故於一時中有種種相貌起。如此三法。于唯識觀觀行人得入。
論曰。名義自性差別。假說自性差別義。六種相無義故。
釋曰。名義各有三為六。名三者。一名二自性三差別。義三亦爾。此六種相併無義。何以故。名本自義。義無所有故名無義。此名為自有義。為當無義。若有義。義無所有故名無義。若名無義亦無。無所有故。名無義義亦無義。離識量外無別有義。故義亦無義。名既無義。名自性及名差別。亦無有義義既無義。義自性及義差別。亦無有義。明此六相無義。顯入唯
【現代漢語翻譯】 現代漢語譯本：名和義涵蓋了一切法，都包含在其中。這個名義只是通過意識的言語分別所產生的，離開這個（意識的言語分別），就沒有其他的法了。
論曰：能夠進入唯識觀。
釋曰：依靠這個方便，緣于這個境界，就能夠進入唯識的真實觀。
論曰：在唯識觀中，進入什麼法？如何進入？
釋曰：下面闡明八處中的第八處。這裡有兩個問題：一是進入的法是什麼？二是進入的比喻是什麼？
論曰：只是進入唯量。
釋曰：下面先回答第一個問題，只是進入唯識量。這個唯識量包含幾種法？
論曰：相和見兩種法。
釋曰：這個唯識不超出兩種法：一是相識，二是見識。進一步說，類似塵埃的顯現叫做相，指的是所緣的境界；類似意識的顯現叫做見，指的是能緣的意識。這兩種法，一個是因，一個是果；又一個是所依，一個是能依。
論曰：種種相貌。
釋曰：這兩種法由於無始生死以來，不斷串習，所以非常迅速。因此，在同一時間中，有種種相貌生起。像這三種法，在唯識觀中，觀行者能夠進入。
論曰：名、義、自性、差別，假說的自性差別義，六種相沒有意義。
釋曰：名和義各有三種，合起來是六種。名有三種：一名，二自性，三差別。義也有三種，也是如此。這六種相都沒有意義。為什麼呢？名本來指代義，義如果不存在，那麼名就沒有意義。這個名是自有意義，還是沒有意義呢？如果有意義，義又不存在，所以名沒有意義。如果名沒有意義，那麼名本身也沒有意義，因為沒有所指。名沒有意義，義也沒有意義。離開識量之外，沒有其他的義，所以義也沒有意義。名既然沒有意義，那麼名的自性和名的差別，也就沒有意義。義既然沒有意義，那麼義的自性和義的差別，也就沒有意義。闡明這六種相沒有意義，顯示進入唯識。
【English Translation】 English version: The name and meaning encompass all dharmas, all are included within them. This name and meaning are merely produced by the verbal distinctions of consciousness; apart from this (verbal distinction of consciousness), there are no other dharmas.
Treatise says: One can enter the Vijnaptimatrata (Consciousness-only) contemplation.
Explanation says: Relying on this expedient, focusing on this realm, one can enter the true contemplation of Vijnaptimatrata.
Treatise says: In the Vijnaptimatrata contemplation, what dharma is entered? How is it entered?
Explanation says: Below, the eighth of the eight places is explained. Here, there are two questions: first, what is the dharma that is entered? Second, what is the metaphor for entering?
Treatise says: One only enters the Vijnaptimatrata measure.
Explanation says: Below, the first question is answered first: one only enters the Vijnaptimatrata measure. How many kinds of dharmas does this Vijnaptimatrata measure include?
Treatise says: The two dharmas of appearance (nimitta) and perception (darsana).
Explanation says: This Vijnaptimatrata does not go beyond two dharmas: first, appearance-consciousness; second, perception-consciousness. Furthermore, the manifestation resembling dust is called appearance, referring to the object of cognition; the manifestation resembling consciousness is called perception, referring to the subject of cognition. These two dharmas, one is the cause, and the other is the effect; also, one is the support, and the other is the supported.
Treatise says: Various appearances.
Explanation says: These two dharmas, due to repeated practice since beginningless samsara, are very rapid. Therefore, at one time, various appearances arise. Like these three dharmas, in the Vijnaptimatrata contemplation, the practitioner can enter.
Treatise says: Name, meaning, self-nature, difference, the falsely asserted meaning of self-nature and difference; the six aspects are meaningless.
Explanation says: Name and meaning each have three aspects, totaling six. Name has three: first, name; second, self-nature; third, difference. Meaning also has three, likewise. These six aspects are all meaningless. Why? Name originally refers to meaning; if meaning does not exist, then name has no meaning. Is this name inherently meaningful, or is it meaningless? If it has meaning, but meaning does not exist, then name has no meaning. If name has no meaning, then the name itself has no meaning, because there is nothing to refer to. Name has no meaning, and meaning has no meaning. Apart from the measure of consciousness, there is no other meaning, so meaning also has no meaning. Since name has no meaning, then the self-nature of name and the difference of name also have no meaning. Since meaning has no meaning, then the self-nature of meaning and the difference of meaning also have no meaning. Clarifying that these six aspects are meaningless shows entry into Vijnaptimatrata.
量觀。明入唯量觀已。云何入相見觀。
論曰。由此能取所取。非有為義故。
釋曰。此即此于相見相。非能取所取。何以故。似塵顯現故非能取。離識無別塵故非所取。見亦非能取所取。顯現似識故非所取。所取塵既無。識亦是無故非能取。既無能取所取故非有義。由不見能取所取有體。名入相見觀。已明入相見觀。云何入種種相貌觀。
論曰。一時顯現。似種種相貌及生故。
釋曰。若菩薩見依他性顯現。似種種相貌實無有相。見依他性顯現似生。實無有生。於一時中。能觀種種相貌。無相無生。名種種相貌觀。為顯入三性觀故說藤譬。
論曰。譬如暗中藤顯現似蛇。
釋曰。人見藤相執言是蛇。此下答第二問。眾生從本以來。不聞大乘十二部經說三無性義。未得聞慧為三煩惱所覆。譬之如闇。有人譬二乘凡夫。藤相譬依他性。蛇譬分別性。二乘凡夫不了依他性。執分別性有人法。
論曰。猶如於藤中。蛇即是虛。實不有故。
釋曰。于依他性中。分別性是虛。實無人法故。
論曰。若人已了別此藤義。
釋曰。譬菩薩已得聞思二慧。入唯識方便觀。
論曰。先時蛇亂智不緣境起。即便謝滅唯藤智在。
釋曰。未得聞思慧時。于凡夫
【現代漢語翻譯】 現代漢語譯本：量觀。『明入唯量觀』已講完。如何進入相見觀？
論曰：因為由此能取和所取，都不是實有的意義。
釋曰：這就是說，在相見（現象）中，沒有能取和所取。為什麼呢？因為（現象）顯現得像塵境，所以不是能取；離開識就沒有別的塵境，所以不是所取。見（能見）也不是能取和所取，因為（見）顯現得像識，所以不是所取。所取的塵境既然沒有，識也是空無，所以不是能取。既然沒有能取和所取，所以不是實有。由於不見能取和所取有實體，這叫做進入相見觀。『明入相見觀』已講完。如何進入種種相貌觀？
論曰：因為（依他起性）一時顯現，好像種種相貌以及生起。
釋曰：如果菩薩見到依他起性顯現，好像種種相貌，但實際上沒有相。見到依他起性顯現好像生起，但實際上沒有生起。在同一時間中，能夠觀照種種相貌，無相無生，這叫做種種相貌觀。爲了顯示進入三性觀，所以說了藤的譬喻。
論曰：譬如在黑暗中，藤顯現得像蛇。
釋曰：人見到藤的形狀，就執著地說是蛇。下面回答第二個問題。眾生從根本以來，沒有聽聞過大乘十二部經所說的三無性義，沒有得到聞慧，被三種煩惱所覆蓋，就像在黑暗中。有人好比二乘凡夫，藤的形狀好比依他起性，蛇好比分別性。二乘凡夫不瞭解依他起性，執著分別性有人法。
論曰：就像在藤中，蛇是虛假的，實際上不存在。
釋曰：在依他起性中，分別性是虛假的，實際上沒有人法。
論曰：如果有人已經瞭解了這藤的意義。
釋曰：譬如菩薩已經得到了聞思二慧，進入唯識的方便觀。
論曰：先前把藤看成蛇的錯亂智慧，不再緣取外境生起，隨即消滅，只剩下認識藤的智慧。
釋曰：在沒有得到聞思慧的時候，對於凡夫來說
【English Translation】 English version: Observation of Measurement. 『Explanation of Entering the Observation of Measurement Only』 is complete. How to enter the Observation of Appearance and Perception?
Treatise says: Because of this, both the grasper and the grasped are not real in meaning.
Explanation says: That is to say, in the appearance and perception (phenomena), there is no grasper and grasped. Why? Because (phenomena) appear like dust objects, so they are not the grasper; without consciousness, there are no separate dust objects, so they are not the grasped. Perception (seeing) is also not the grasper and grasped, because (perception) appears like consciousness, so it is not the grasped. Since the grasped dust objects do not exist, and consciousness is also empty, it is not the grasper. Since there is no grasper and grasped, it is not real. Because one does not see the grasper and grasped as having substance, this is called entering the Observation of Appearance and Perception. 『Explanation of Entering the Observation of Appearance and Perception』 is complete. How to enter the Observation of Various Appearances?
Treatise says: Because (dependent nature) manifests at once, appearing like various appearances and arising.
Explanation says: If a Bodhisattva sees that dependent nature manifests, appearing like various appearances, but in reality there are no appearances. Seeing that dependent nature manifests as if arising, but in reality there is no arising. At the same time, one can observe various appearances, without appearance and without arising, this is called the Observation of Various Appearances. To show entering the observation of the three natures, the analogy of the vine is given.
Treatise says: For example, in the dark, a vine appears like a snake.
Explanation says: People see the shape of a vine and insist it is a snake. The following answers the second question. Sentient beings, from the beginning, have not heard the meaning of the three non-natures as taught in the twelve divisions of the Mahayana scriptures, have not obtained the wisdom of hearing, and are covered by the three afflictions, like being in the dark. A person is like an ordinary person of the Two Vehicles, the shape of the vine is like dependent nature, and the snake is like discriminated nature. Ordinary people of the Two Vehicles do not understand dependent nature and cling to discriminated nature as having person and dharma.
Treatise says: Just like in the vine, the snake is false, and does not actually exist.
Explanation says: In dependent nature, discriminated nature is false, and there is actually no person or dharma.
Treatise says: If someone has already understood the meaning of this vine.
Explanation says: For example, a Bodhisattva has already obtained the two wisdoms of hearing and thinking, and has entered the expedient observation of Consciousness-Only.
Treatise says: The previous confused wisdom of seeing the vine as a snake no longer arises by grasping at external objects, and then disappears, leaving only the wisdom of knowing the vine.
Explanation says: When one has not obtained the wisdom of hearing and thinking, for ordinary people
位中執有人法。此執本無有境。得聞思慧后。了別依他性。此執即滅唯依他性智在。
論曰。此藤智由微細分析。虛無實境。
釋曰。若人緣四塵相分析此藤。但見四相。不見別藤故藤智是虛。虛故是亂無有實境。妄起境執。
論曰。何以故。但是色香味觸相故。
釋曰。何以故。藤非實有。以離四塵外無別有藤故。
論曰。若心緣此境。藤智亦應可滅。
釋曰。此明藤智雖能遣粗亂執。而自是細亂執故。應可除。在方便中雖以依他性。遣分別性粗亂執。而見有依他性。自不免是細亂執。后入真觀即遣此執。故應可除。
論曰。若如此見已。伏滅六相顯現。似名及義意言分別。
釋曰。一切法但有六相。此六但是意言分別。離意言分別。有六相實無所有。由如此智。觀行人得入分別性。
論曰。塵智不生譬如蛇智。
釋曰。入分別性時塵智不得生。如了別藤時蛇智不生。此言及譬顯入分別性。
論曰。於伏滅六相義中。是唯識智亦應可伏滅。譬如藤智。
釋曰。于入分別性位中。菩薩已證無相性。此無相效能引無生性智故。唯識智應可伏滅。如了別四微時藤智不生。
論曰。由依真如智故。
釋曰。依無相性智得入無生性。
【現代漢語翻譯】 現代漢語譯本 若有人執著于位中的人法，這種執著原本是沒有真實對象的。當獲得聞思慧（通過聽聞和思考獲得的智慧）之後，能夠了別依他性（緣起性），這種執著就會消失，只剩下依他性智（認識緣起性的智慧）存在。
論曰：這種藤智（認為藤是真實存在的智慧）通過微細的分析，會發現它所認為的實境是虛無的。
釋曰：如果有人緣於四塵相（色、香、味、觸）來分析這根藤，只會看到四種相，而看不到獨立的藤，所以藤智是虛假的。因為虛假，所以是錯亂的，沒有真實的境界，從而錯誤地產生了對境界的執著。
論曰：為什麼呢？因為它只是色、香、味、觸的相。
釋曰：為什麼說藤不是真實存在的呢？因為離開了色、香、味、觸之外，沒有另外的藤存在。
論曰：如果心緣于這個境界，藤智也應該可以被消滅。
釋曰：這說明藤智雖然能夠去除粗略的錯亂執著，但它本身也是一種細微的錯亂執著，所以應該被去除。在方便法門中，雖然用依他性來去除分別性的粗略錯亂執著，但如果認為依他性是真實存在的，那麼自身也無法避免細微的錯亂執著。之後進入真觀（真實的觀照）就能去除這種執著，所以應該被去除。
論曰：如果像這樣觀察之後，伏滅六相（六種相狀）顯現，類似於名和義的意言分別（通過語言概念進行的區分）。
釋曰：一切法都只有六相（總相、別相、自相、共相、因相、果相）。這六相都只是意言分別，離開了意言分別，六相實際上什麼都沒有。通過這樣的智慧，觀行者能夠進入分別性（對事物進行區分的本性）。
論曰：塵智（對塵境的認知）不會產生，就像蛇智（把繩子看成蛇的認知）一樣。
釋曰：進入分別性的時候，塵智就不會產生，就像了別藤的時候，蛇智就不會產生一樣。這句話和比喻顯示了進入分別性。
論曰：在伏滅六相的意義中，是唯識智（認為只有識存在的智慧）也應該可以被伏滅，就像藤智一樣。
釋曰：在進入分別性的階段，菩薩已經證得了無相性（沒有相狀的本性）。這種無相效能夠引導無生性智（認識到事物不生不滅的智慧），所以唯識智也應該可以被伏滅，就像了別四微（分析到最小的物質單位）的時候，藤智就不會產生一樣。
論曰：因為依靠真如智（認識真如實相的智慧）。
釋曰：依靠無相性智，能夠進入無生性。
【English Translation】 English version If someone clings to the Dharma of persons within positions, this clinging originally has no real object. After obtaining the wisdom of hearing and thinking (wisdom gained through listening and contemplation), and being able to discern dependent origination (Interdependent Nature), this clinging will disappear, and only the wisdom of dependent origination (wisdom that recognizes Interdependent Nature) will remain.
Treatise says: This 'vine-wisdom' (the wisdom that believes the vine is real), through subtle analysis, will find that the 'real' object it perceives is illusory.
Explanation says: If someone analyzes this vine based on the four characteristics of dust (form, smell, taste, touch), they will only see the four characteristics and not a separate vine. Therefore, 'vine-wisdom' is false. Because it is false, it is confused and has no real object, thus mistakenly giving rise to clinging to an object.
Treatise says: Why is that? Because it is only the characteristics of form, smell, taste, and touch.
Explanation says: Why is it said that the vine is not truly existent? Because apart from form, smell, taste, and touch, there is no other vine existing.
Treatise says: If the mind is focused on this object, 'vine-wisdom' should also be able to be eliminated.
Explanation says: This explains that although 'vine-wisdom' can remove coarse confused clinging, it itself is also a subtle confused clinging, so it should be removed. In expedient means, although dependent origination is used to remove the coarse confused clinging of discrimination, if one believes that dependent origination is truly existent, then one cannot avoid subtle confused clinging. Later, entering true contemplation (true observation) can remove this clinging, so it should be removed.
Treatise says: If one observes in this way, the six characteristics (six aspects) are subdued and extinguished, and what appears is similar to the conceptual distinctions of names and meanings (distinctions made through linguistic concepts).
Explanation says: All Dharmas only have six characteristics (general characteristic, specific characteristic, self-characteristic, common characteristic, cause-characteristic, effect-characteristic). These six characteristics are only conceptual distinctions; apart from conceptual distinctions, the six characteristics are actually nothing. Through such wisdom, the practitioner can enter discriminative nature (the nature of distinguishing things).
Treatise says: 'Dust-wisdom' (cognition of the dust realm) does not arise, just like 'snake-wisdom' (the cognition of seeing a rope as a snake).
Explanation says: When entering discriminative nature, 'dust-wisdom' does not arise, just like when discerning a vine, 'snake-wisdom' does not arise. This statement and analogy reveal entering discriminative nature.
Treatise says: In the meaning of subduing and extinguishing the six characteristics, 'consciousness-only wisdom' (the wisdom that believes only consciousness exists) should also be able to be subdued and extinguished, just like 'vine-wisdom'.
Explanation says: In the stage of entering discriminative nature, the Bodhisattva has already realized the characteristic of no-characteristics (the nature without characteristics). This characteristic of no-characteristics can lead to the wisdom of no-birth (wisdom that recognizes that things are neither born nor die), so 'consciousness-only wisdom' should also be able to be subdued and extinguished, just like when discerning the four subtle elements (analyzing to the smallest material units), 'vine-wisdom' does not arise.
Treatise says: Because of relying on True Thusness wisdom (wisdom that recognizes the true nature of reality).
Explanation says: Relying on the wisdom of no-characteristics, one can enter the nature of no-birth.
此言及譬。顯入依他性及真實性。
論曰。如此菩薩。由入似義顯現意言分別相故。得入分別性。由入唯識義故得入依他性。云何得入真實性。
釋曰。若菩薩已了別一切法。但是意言分別。離此以外實無所有。由依意言分別。得了別分別無相性。若菩薩不見外塵。但見意言分別。即了別依他性。云何了別此法。若離因緣自不得生根塵。為因緣根塵既不成。此法無因緣云何得生。故菩薩能了別依他性及無生性。即是了別真實性。
論曰。若舍唯識想已。
釋曰。若菩薩依初真觀。入依他性。由第二真觀除依他性。則舍唯識想。
論曰。是時意言分別。先所聞法熏習種類。
釋曰。是入真觀時。故言是時。從初修學乃至入真觀前。意識覺觀思惟憶持。昔所聞正教及正教所顯義故。言意言分別。先所聞法數習所生。故言熏習。后時所憶持境界。猶是先時境界所流故名種類。
論曰。菩薩已了別伏滅塵想。
釋曰。菩薩依四尋思。已了別六塵。依四如實智。已伏滅塵想。
論曰。似一切義顯現。無復生緣故不得生。
釋曰。昔意言分別顯現。似所聞思一切義。乃至似唯有識想皆不得生。何以故。以無得生緣故。生緣有二種。謂分別性及依他性。分別性已滅。
【現代漢語翻譯】 現代漢語譯本： 此言論及譬喻，是爲了顯現進入依他性（Paratantra-svabhava，緣起性）及真實性（Paramartha-satya，真如性）。
論曰：如此菩薩，由於進入相似意義的顯現，以及意言分別的相狀，因此得以進入分別性（Parikalpita-svabhava，遍計所執性）。由於進入唯識的意義，得以進入依他性。那麼，如何得以進入真實性呢？
釋曰：如果菩薩已經了別一切法，都只是意言分別，除了這些以外，實際上什麼都沒有。由於依靠意言分別，了別分別的無相性。如果菩薩不見外在的塵境，只見到意言分別，就了別了依他性。如何了別此法呢？如果離開因緣，它自己就不能生起，根和塵作為因緣，根和塵既然不能成立，那麼此法沒有因緣，又怎麼能生起呢？所以菩薩能夠了別依他性以及無生性，就是了別真實性。
論曰：如果捨棄唯識的想法之後。
釋曰：如果菩薩依靠最初的真觀，進入依他性，通過第二重真觀去除依他性，就捨棄了唯識的想法。
論曰：這時，意言分別，是先前所聽聞的佛法熏習的種類。
釋曰：這是進入真觀的時候，所以說是『這時』。從最初修學乃至進入真觀之前，意識覺察、觀察、思惟、憶持，過去所聽聞的正教以及正教所顯明的意義，所以說是『意言分別』。先前所聽聞的佛法多次熏習所產生的，所以說是『熏習』。後來所憶持的境界，仍然是先前境界的流出，所以叫做『種類』。
論曰：菩薩已經了別並且降伏滅除了塵境的想法。
釋曰：菩薩依靠四尋思，已經了別了六塵。依靠四如實智，已經降伏滅除了塵境的想法。
論曰：相似於一切意義的顯現，沒有再次生起的因緣，所以不能生起。
釋曰：過去意言分別所顯現的，相似於所聽聞、所思惟的一切意義，乃至相似於唯有識的想法，都不能再生起。為什麼呢？因為沒有能夠生起的因緣。生起的因緣有兩種，分別是分別性和依他性。分別性已經滅除了。
【English Translation】 English version: This statement and simile are to reveal the entry into Paratantra-svabhava (dependent nature) and Paramartha-satya (true nature).
Treatise says: Thus, the Bodhisattva, by entering into the appearance of similar meanings and the characteristics of ideational discrimination, is able to enter into Parikalpita-svabhava (the completely imagined nature). By entering into the meaning of Vijnapti-matra (consciousness-only), one is able to enter into Paratantra-svabhava. How then, is one able to enter into Paramartha-satya?
Explanation says: If the Bodhisattva has already discerned that all dharmas are merely ideational discriminations, and that there is actually nothing apart from these, then by relying on ideational discrimination, one discerns the nature of non-characteristics of discrimination. If the Bodhisattva does not see external dust, but only sees ideational discrimination, then one discerns Paratantra-svabhava. How does one discern this dharma? If it is separated from causes and conditions, it cannot arise by itself. Roots and dust are causes and conditions. Since roots and dust cannot be established, then this dharma has no causes and conditions, so how can it arise? Therefore, the Bodhisattva is able to discern Paratantra-svabhava and the nature of non-arising, which is to discern Paramartha-satya.
Treatise says: If one has abandoned the thought of consciousness-only.
Explanation says: If the Bodhisattva relies on the initial true contemplation to enter into Paratantra-svabhava, and removes Paratantra-svabhava through the second true contemplation, then one abandons the thought of consciousness-only.
Treatise says: At this time, ideational discrimination is the kind of habitual tendencies from previously heard teachings.
Explanation says: This is the time of entering true contemplation, hence the saying 'at this time'. From the initial learning until before entering true contemplation, the consciousness perceives, observes, contemplates, and remembers the correct teachings heard in the past and the meanings revealed by the correct teachings, hence the saying 'ideational discrimination'. It is produced by the repeated habituation of the teachings heard in the past, hence the saying 'habitual tendencies'. The realm that is later remembered is still a flow from the previous realm, hence it is called 'kind'.
Treatise says: The Bodhisattva has already discerned and subdued and extinguished the thought of dust.
Explanation says: The Bodhisattva relies on the four seekings to discern the six dusts. Relying on the four true knowledges, one has already subdued and extinguished the thought of dust.
Treatise says: The appearance similar to all meanings has no cause for arising again, so it cannot arise.
Explanation says: The ideational discrimination that appeared in the past, similar to all the meanings heard and contemplated, and even similar to the thought of consciousness-only, cannot arise again. Why? Because there is no cause for it to arise. There are two kinds of causes for arising, namely Parikalpita-svabhava and Paratantra-svabhava. Parikalpita-svabhava has already been extinguished.
依他性又不得生。既無二境故。一切義乃至似唯識想。皆不得生。複次是時無一塵品類。而非菩薩所了別。猶得似此塵起意言分別。意言分別生緣皆盡。既無生緣故。此時中一切意言分別。悉不得生。
論曰。是故似唯識意言分別。亦不得生。
釋曰。此言欲顯何義。此唯識想若為心分別。此想則成境界。此境界執由一向伏滅故。乃至唯識想尚不得起。何況余意言分別而當得生。
論曰。由此義故。
釋曰。由菩薩依依他性除分別性。依真實性除依他性。若悉被除。菩薩住在何處。菩薩心緣何境界。
論曰。菩薩唯住無分別一切義名中。
釋曰。無分別智是名。此名其相云何。謂不分別一切義。義即是境。此智於一切境。無復能取所取二種分別。即立此智為菩薩。複次名者。謂至究竟名通一切法。於一切法無有差別。此名即是法界。此法界以通一切法。不分別一切義為相。或說名無分別境。菩薩唯於此法中住。此兩複次答第一問。
論曰。由無分別智。得證得住真如法界。
釋曰。不分別能取所取及人法。乃至相生性差別。得如此無分別智故。得證住真如法界。地地皆有三分。謂入住出。得證得住。即前二分。未得令得為證。已得令不失為住。又初得名入。得已相
【現代漢語翻譯】 現代漢語譯本： 依他起性（Paratantra-svabhava，事物相互依存的性質）也無法產生。既然沒有能取和所取這二種對境，那麼一切意義，乃至類似於唯識的想像，都無法產生。再者，此時沒有一微塵的品類不是菩薩所了知的。尚且可以有類似於塵埃生起的意念言語分別。意念言語分別的生起因緣都已窮盡。既然沒有生起的因緣，那麼此時一切意念言語分別，都無法產生。
論曰：因此，類似於唯識的意念言語分別，也無法產生。
釋曰：這段話想要闡明什麼意義？這種唯識的想像如果成為心的分別，這種想像就成了境界。這種境界的執著由於完全被伏滅，乃至唯識的想像尚且無法生起，更何況其他的意念言語分別又怎麼能夠產生呢？
論曰：由於這個道理。
釋曰：由於菩薩依靠依他起性去除分別自性（Parikalpita-svabhava，虛妄分別的性質），依靠真實性（Paramartha-satya，終極真理）去除依他起性。如果全部都被去除，菩薩住在哪裡？菩薩的心緣于什麼境界？
論曰：菩薩唯住在無分別的一切義名中。
釋曰：無分別智是一個名稱。這個名稱的相是什麼樣的呢？就是不分別一切義。義就是境界。這種智慧對於一切境界，不再有能取和所取這兩種分別。就將這種智慧立為菩薩。再者，名稱，是指達到究竟，名稱貫通一切法。對於一切法沒有差別。這個名稱就是法界（Dharmadhatu，一切法的本性）。這個法界以貫通一切法，不分別一切義為相。或者說名稱是無分別的境界。菩薩唯于這個法中住。這兩個『複次』回答了第一個問題。
論曰：由於無分別智，得以證得並安住于真如法界（Tathata-dharmadhatu，如實之法界）。
釋曰：不分別能取和所取以及人法，乃至相生性的差別。因為得到如此無分別智的緣故，得以證得並安住于真如法界。每一地都有三分，即入住出。得到證得和安住，就是前面的兩分。未得到而令得到叫做證，已經得到而令不失去叫做住。又最初得到叫做入，得到之後的樣子
【English Translation】 English version: Dependent origination (Paratantra-svabhava) also cannot arise. Since there are no two objects of perception, the grasper and the grasped, all meanings, even the thought resembling 'consciousness-only', cannot arise. Furthermore, at this time, there is not a single category of dust that is not known by the Bodhisattva. There can still be ideational verbal discriminations arising like dust. The conditions for the arising of ideational verbal discriminations are exhausted. Since there are no conditions for arising, at this time, all ideational verbal discriminations cannot arise.
Treatise says: Therefore, ideational verbal discriminations resembling 'consciousness-only' also cannot arise.
Explanation says: What meaning does this statement intend to reveal? If this thought of 'consciousness-only' becomes a discrimination of the mind, then this thought becomes an object of perception. Because the attachment to this object is completely subdued, even the thought of 'consciousness-only' cannot arise, let alone other ideational verbal discriminations.
Treatise says: Because of this reason.
Explanation says: Because the Bodhisattva relies on dependent origination to remove the nature of discrimination (Parikalpita-svabhava), and relies on the nature of reality (Paramartha-satya) to remove dependent origination. If all are removed, where does the Bodhisattva reside? What object does the Bodhisattva's mind dwell upon?
Treatise says: The Bodhisattva only dwells in the name of all meanings without discrimination.
Explanation says: Non-discriminating wisdom is a name. What is the characteristic of this name? It is not discriminating all meanings. Meaning is the object. This wisdom, towards all objects, no longer has the two kinds of discriminations of grasper and grasped. This wisdom is established as Bodhisattva. Furthermore, name refers to reaching the ultimate, the name pervades all dharmas. There is no difference in all dharmas. This name is the Dharmadhatu (the nature of all dharmas). This Dharmadhatu takes pervading all dharmas and not discriminating all meanings as its characteristic. Or it is said that name is the non-discriminating realm. The Bodhisattva only dwells in this dharma. These two 'furthermore' answer the first question.
Treatise says: Because of non-discriminating wisdom, one is able to realize and abide in the Suchness-Dharmadhatu (Tathata-dharmadhatu).
Explanation says: Not discriminating the grasper and the grasped, as well as people and dharmas, and even the differences in the nature of arising. Because of obtaining such non-discriminating wisdom, one is able to realize and abide in the Suchness-Dharmadhatu. Each ground has three parts, namely entering, abiding, and exiting. Obtaining realization and abiding are the first two parts. Causing what has not been obtained to be obtained is called realization, and causing what has been obtained not to be lost is called abiding. Furthermore, the initial obtaining is called entering, and the appearance after obtaining
續名住。此即答第二問。
論曰。是時菩薩平等平等。
釋曰。是入真觀時。菩薩智依十種平等。如十地經說。又依二種平等。謂能緣所緣。能緣即無分別智。以智無分別故稱平等。所緣即真如境。境亦無分別故稱平等。又此境智不住能取所取義中。譬如虛空。故說平等平等。以于平等中最上無等。故作重名。
論曰。能緣所緣無分別智生。
釋曰。無分別智生有何相貌。依十種平等。能緣所緣悉平等故。無分別智生。又無分別智依二種平等。謂智及境。能緣所緣悉平等故。無分別智生。又無分別智依最極平等。不住能緣所緣故。無分別智生。
論曰。由此義故。菩薩得入真實性。
釋曰。如前來次第釋諸方便義。及后所應說義故。言由此義故。向初地人名菩薩。由此諸義得證見真實性。此位不可言說。何以故。以自所證故。證時離覺觀思惟分別故。前說菩薩唯住無分別一切義名中。此名有幾種。複次以何法為名。
論曰。此中說偈。
釋曰。為答此問故說此偈。
論曰。
法人及法義 性略及廣名 不凈凈究竟 十名差別境
釋曰。名有十種是菩薩境界。何等為十。一法名。謂色受等眼耳等。二人名。謂信行法行等。三法名。謂修多羅祇
【現代漢語翻譯】 現代漢語譯本：續名住。此即回答第二個問題。
論曰：這時菩薩處於平等平等的狀態。
釋曰：這是進入真觀的時候。菩薩的智慧依賴於十種平等，如《十地經》（Dashabhumika Sutra）所說。又依賴於兩種平等，即能緣和所緣。能緣即無分別智（nirvikalpa-jnana），因為智慧沒有分別，所以稱為平等。所緣即真如境（tathata），境界也沒有分別，所以稱為平等。而且，這種境界和智慧不住在能取和所取的意義中，譬如虛空。所以說平等平等。因為在平等之中是最上無等的，所以用重複的名稱。
論曰：能緣和所緣的無分別智產生。
釋曰：無分別智產生有什麼樣的相貌？依賴於十種平等，能緣和所緣都平等，所以無分別智產生。又，無分別智依賴於兩種平等，即智慧和境界。能緣和所緣都平等，所以無分別智產生。又，無分別智依賴於最極平等，不住在能緣和所緣中，所以無分別智產生。
論曰：由於這個緣故，菩薩得以進入真實性。
釋曰：如前面依次解釋各種方便的意義，以及後面所應該說的意義，所以說『由於這個緣故』。向初地（Bhumi）的人稱為菩薩。由於這些意義得以證見真實性。這個位置不可言說。為什麼呢？因為是自己所證得的。證得的時候遠離覺觀、思維、分別。前面說菩薩只住在無分別的一切義名中。這個名稱有幾種？又用什麼法作為名稱？
論曰：這裡說偈頌。
釋曰：爲了回答這個問題，所以說這個偈頌。
論曰：
法人及法義，性略及廣名，不凈凈究竟，十名差別境。
釋曰：名稱有十種，是菩薩的境界。哪十種呢？一、法名，指色（rupa）、受（vedana）等，眼（caksu）、耳（shrotra）等。二、人名，指信行（sraddhanusarin）、法行（dharmanusarin）等。三、法名，指修多羅（sutra）、祇
【English Translation】 English version: 'Continuing the name dwelling.' This answers the second question.
Treatise says: 'At this time, the Bodhisattva is in a state of equality and equality.'
Explanation says: 'This is the time of entering true contemplation. The Bodhisattva's wisdom relies on ten kinds of equality, as described in the Dashabhumika Sutra (Ten Stages Sutra). It also relies on two kinds of equality, namely the grasper and the grasped. The grasper is non-discriminating wisdom (nirvikalpa-jnana), and because wisdom has no discrimination, it is called equality. The grasped is the realm of Suchness (tathata), and the realm also has no discrimination, so it is called equality. Moreover, this realm and wisdom do not dwell in the meaning of grasper and grasped, like empty space. Therefore, it is said to be equality and equality. Because in equality, there is the highest without equal, a repeated name is used.'
Treatise says: 'Non-discriminating wisdom of the grasper and the grasped arises.'
Explanation says: 'What is the appearance of the arising of non-discriminating wisdom? Relying on ten kinds of equality, the grasper and the grasped are all equal, so non-discriminating wisdom arises. Also, non-discriminating wisdom relies on two kinds of equality, namely wisdom and realm. The grasper and the grasped are all equal, so non-discriminating wisdom arises. Also, non-discriminating wisdom relies on the most extreme equality, not dwelling in the grasper and the grasped, so non-discriminating wisdom arises.'
Treatise says: 'Because of this meaning, the Bodhisattva is able to enter into true nature.'
Explanation says: 'As explained sequentially the meaning of various skillful means, and the meaning that should be spoken of later, therefore it is said 'because of this meaning'. Those who are directed towards the first Bhumi (stage) are called Bodhisattvas. Because of these meanings, one is able to realize true nature. This position is inexpressible. Why? Because it is self-realized. At the time of realization, one is apart from perception, observation, thought, and discrimination. It was previously said that the Bodhisattva only dwells in the name of all meanings without discrimination. How many kinds of names are there? And what dharma is used as the name?'
Treatise says: 'Here, a verse is spoken.'
Explanation says: 'To answer this question, this verse is spoken.'
Treatise says:
'The dharma person and dharma meaning, nature brief and extensive name, impure pure ultimate, ten names different realms.'
Explanation says: 'There are ten kinds of names, which are the realm of the Bodhisattva. What are the ten? First, dharma name, referring to rupa (form), vedana (sensation), etc., caksu (eye), shrotra (ear), etc. Second, person name, referring to sraddhanusarin (faith-follower), dharmanusarin (dharma-follower), etc. Third, dharma name, referring to sutra (discourse), ghi
夜等。四義名。謂十二部經所顯諸義名。五性名。謂無義文字。六略名。謂眾生等通名。七廣名。謂眾生各有別名。八不凈名。謂凡夫等。九凈名。謂聖人等。十究竟名。謂通一切法真如實際等。
論曰。十名差別境。
釋曰。此十種差別名。悉是菩薩境界。菩薩所住唯在第十。通一切法名中。複次略說名有十種是菩薩境界。法名謂眼等。人名謂我眾生等。法名謂十二部正教。義名謂十二部正教義。性名謂阿阿為初。訶為最後音。字合三十七。略名謂有為無為。廣名謂色受等及空等。不凈名謂凡夫等。凈名謂須陀洹等。究竟名謂緣極通境。出世智及出世后智所緣。一切法真如境。
論曰。如此菩薩由入唯識觀故。得入應知勝相。
釋曰。如此謂方便次第時節捨得等。菩薩由如此義得入唯識觀。或入唯識方便觀。或入唯識真觀。由唯識觀能通達三無性故。得入應知勝相。
攝大乘論釋卷第七 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第八
世親菩薩釋
陳天竺三藏真諦譯
釋應知入勝相第三之二
入資糧果章第七
釋曰。由入應知勝相。菩薩得何果。菩薩得資糧果有八種。
論曰。由入此相得入初歡喜地。
【現代漢語翻譯】 現代漢語譯本 夜等。四義名。謂十二部經（佛教經典的不同分類）所顯諸義名。五性名。謂無義文字。六略名。謂眾生等通名。七廣名。謂眾生各有別名。八不凈名。謂凡夫等。九凈名。謂聖人等。十究竟名。謂通一切法真如實際等。
論曰。十名差別境。
釋曰。此十種差別名。悉是菩薩境界。菩薩所住唯在第十。通一切法名中。複次略說名有十種是菩薩境界。法名謂眼等。人名謂我眾生等。法名謂十二部正教。義名謂十二部正教義。性名謂阿阿為初。訶為最後音。字合三十七。略名謂有為無為。廣名謂色受等及空等。不凈名謂凡夫等。凈名謂須陀洹（梵文Srotapanna的音譯，意為入流者，佛教修行第一階段的聖人）等。究竟名謂緣極通境。出世智及出世后智所緣。一切法真如境。
論曰。如此菩薩由入唯識觀故。得入應知勝相。
釋曰。如此謂方便次第時節捨得等。菩薩由如此義得入唯識觀。或入唯識方便觀。或入唯識真觀。由唯識觀能通達三無性故。得入應知勝相。
攝大乘論釋卷第七 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第八
世親菩薩釋
陳天竺三藏真諦譯
釋應知入勝相第三之二
入資糧果章第七
釋曰。由入應知勝相。菩薩得何果。菩薩得資糧果有八種。
論曰。由入此相得入初歡喜地。
【English Translation】 English version Night, etc. Four 'artha-nāma' (name of meaning). Refers to the names of various meanings revealed by the twelve divisions of scriptures (different classifications of Buddhist scriptures). Five 'svabhāva-nāma' (name of nature). Refers to meaningless words. Six 'samāsa-nāma' (name of summary). Refers to common names such as sentient beings. Seven 'vistara-nāma' (name of detail). Refers to the distinct names of each sentient being. Eight 'aśuci-nāma' (name of impurity). Refers to ordinary people, etc. Nine 'śuci-nāma' (name of purity). Refers to sages, etc. Ten 'atyanta-nāma' (name of ultimate). Refers to the true suchness, reality, etc., that pervades all dharmas.
Treatise says: The ten names are the objects of differentiation.
Commentary says: These ten kinds of differentiated names are all the realms of a Bodhisattva. The Bodhisattva dwells only in the tenth, within the name that pervades all dharmas. Furthermore, briefly speaking, there are ten kinds of names that are the realm of a Bodhisattva. 'Dharma-nāma' (name of dharma) refers to the eye, etc. 'Pudgala-nāma' (name of person) refers to 'I', sentient beings, etc. 'Dharma-nāma' refers to the twelve divisions of the correct teaching. 'Artha-nāma' refers to the meaning of the twelve divisions of the correct teaching. 'Svabhāva-nāma' refers to 'a' as the initial sound and 'ha' as the final sound, totaling thirty-seven letters. 'Samāsa-nāma' refers to conditioned and unconditioned. 'Vistara-nāma' refers to form, feeling, etc., and emptiness, etc. 'Aśuci-nāma' refers to ordinary people, etc. 'Śuci-nāma' refers to 'Srotapanna' (stream-enterer, the first stage of enlightenment in Buddhism), etc. 'Atyanta-nāma' refers to the realm that is the extreme object of conditions, the object of transcendental wisdom and post-transcendental wisdom, the true suchness realm of all dharmas.
Treatise says: Thus, a Bodhisattva, by entering the 'Consciousness-Only' (唯識, Vijñānavāda) contemplation, attains entry into the superior aspect of what should be known.
Commentary says: 'Thus' refers to skillful means, sequence, timing, relinquishment, attainment, etc. A Bodhisattva, through such meanings, attains entry into the 'Consciousness-Only' contemplation, either entering the contemplation of skillful means of 'Consciousness-Only' or entering the true contemplation of 'Consciousness-Only'. Through the 'Consciousness-Only' contemplation, one can penetrate the three non-natures, thus attaining entry into the superior aspect of what should be known.
'Commentary on the Compendium of the Great Vehicle', Volume 7 Taisho Tripitaka, Volume 31, No. 1595, 'Commentary on the Compendium of the Great Vehicle'
'Commentary on the Compendium of the Great Vehicle', Volume 8
Commentary by Vasubandhu Bodhisattva
Translated by Paramārtha of the Chen Dynasty from India
Explanation of the Third Part of the Superior Aspect of Entry into What Should Be Known, Part 2
Chapter 7 on Entering the Fruits of Accumulation
Commentary says: By entering the superior aspect of what should be known, what fruits does a Bodhisattva attain? A Bodhisattva attains eight kinds of fruits of accumulation.
Treatise says: By entering this aspect, one attains entry into the first 'Joyful Ground' (歡喜地, Pramuditābhūmi).
釋曰。此文即顯三果。一得勝時。二得勝方便。三得勝果。初即第一明得勝時果。從始發心修行求至此時。今始得之故名為初。所求之時是入真觀時。此明得住真如果。又舍凡夫二乘位。始得菩薩真位故名勝時。此時是轉依時故。名此初時為勝時。即是明轉依果。歡喜即第二明得勝方便果。舍自愛名歡。生他愛名喜。若不惜自身。不憎惡他。于眾行中無難行者。此心於方便中最勝。以為眾行根本故。故初地從此立名。又未曾得大用及出世心。得時有大欣慶故名歡喜地。即明第三得勝果。住攝是地義。出離真如是地體。住於此體故名勝果。地因名攝。謂福德智慧二種資糧。又所攝名攝。謂所利益眾生。又果名攝。謂無上菩提。又障名攝。謂三煩惱。如此等義說名為地。以是地所攝故。
論曰。善通達法界。
釋曰。即明第四得勝通達果。勝通達有三義。一由得四依故。菩薩依法不依人等。由此通達如來所說一切三乘三藏。菩薩如理釋文。是故由文能令自他解真如法界。二如來安立十地。約法界有十重。從初通達乃至上地。皆善通達。三約四種方便故。善通達法界。謂能通達生死苦。而能恒入是二方便。能通達涅槃。而不速求是二方便。能通達苦異凡夫。入苦而不厭怖異二乘。能通達涅槃樂異凡夫。而
【現代漢語翻譯】 現代漢語譯本：
解釋：這段文字闡述了三種果位。一是得勝之時，二是得勝之方便，三是得勝之果。首先，『初』指的是第一種，闡明得勝之時的果位。從最初發心修行，一直到此時，才得以證得，所以稱為『初』。所求之時，是進入真觀之時。這說明已經安住于真實的果位。又捨棄了凡夫和二乘的地位，才開始獲得菩薩的真實地位，所以稱為『勝時』。此時是轉依之時，所以稱這最初之時為『勝時』，即是闡明轉依之果。『歡喜』指的是第二種，闡明得勝之方便的果位。捨棄自愛之心稱為『歡』，生起愛他之心稱為『喜』。如果不吝惜自身，不憎恨他人，在各種修行中就沒有難以實行的。這種心在方便法門中最為殊勝，因為它是各種修行的根本。所以初地因此而得名。又因為未曾獲得廣大的作用以及出世之心，獲得時有極大的欣悅，所以稱為歡喜地。這闡明了第三種，得勝之果。『住攝』是地的含義，出離真如是地的本體。安住於此本體，所以稱為勝果。『地』以因命名，指的是福德和智慧兩種資糧。又以所攝命名，指的是所利益的眾生。又以果命名，指的是無上菩提。又以障礙命名，指的是三種煩惱。如此等等含義，都稱為『地』，因為這是地所攝持的緣故。
論曰：善於通達法界。
解釋：這闡明了第四種，得勝通達之果。殊勝的通達有三種含義。一是因為獲得了四依的緣故。菩薩依法不依人等等。因此能夠通達如來所說的一切三乘三藏。菩薩如理地解釋經文，因此能夠通過經文使自己和他人理解真如法界。二是如來安立十地，關於法界有十重。從最初的通達乃至更高的地，都能夠善於通達。三是關於四種方便的緣故，能夠善於通達法界。即能夠通達生死之苦，而能夠恒常進入這兩種方便。能夠通達涅槃，而不快速尋求這兩種方便。能夠通達苦，不同於凡夫，進入苦中而不厭惡怖畏，不同於二乘。能夠通達涅槃之樂，不同於凡夫。
【English Translation】 English version:
Explanation: This text elucidates three fruits: first, the time of victory; second, the means of victory; and third, the fruit of victory. Firstly, 'initial' refers to the first, clarifying the fruit of the time of victory. From the initial aspiration to cultivate until this moment, it is only now attained, hence it is called 'initial'. The time sought is the time of entering true contemplation. This indicates dwelling in the true suchness fruit. Furthermore, abandoning the positions of ordinary beings and the Two Vehicles, one begins to attain the true position of a Bodhisattva, hence it is called 'victorious time'. This time is the time of transformation of the basis, hence this initial time is called 'victorious time', which elucidates the fruit of the transformation of the basis. 'Joy' refers to the second, clarifying the fruit of the means of victory. Abandoning self-love is called 'joy', generating love for others is called 'delight'. If one does not begrudge oneself and does not hate others, there is nothing difficult to practice in all practices. This mind is the most supreme among expedient means because it is the root of all practices. Therefore, the first ground is named after this. Furthermore, because one has not yet attained great function and the mind of transcending the world, there is great joy when attaining it, hence it is called the Joyful Ground (Pramudita-bhumi). This elucidates the third, the fruit of victory. 'Dwelling and gathering' is the meaning of the ground, departing from Suchness is the substance of the ground. Dwelling in this substance is called the victorious fruit. 'Ground' is named after the cause, referring to the two accumulations of merit and wisdom. It is also named after what is gathered, referring to the sentient beings who are benefited. It is also named after the fruit, referring to unsurpassed Bodhi (Anuttara-samyak-sambodhi). It is also named after the obstacles, referring to the three afflictions. Such meanings are all called 'ground' because it is what the ground gathers.
Treatise says: Well versed in penetrating the Dharma Realm (Dharmadhatu).
Explanation: This elucidates the fourth, the fruit of victorious penetration. Supreme penetration has three meanings. First, it is because of obtaining the four reliances. Bodhisattvas rely on the Dharma, not on people, etc. Therefore, they can penetrate all the Three Vehicles and Three Baskets (Tripitaka) spoken by the Tathagata (Tathagata). Bodhisattvas explain the scriptures reasonably, therefore, through the scriptures, they can enable themselves and others to understand the Dharma Realm of Suchness. Second, the Tathagata establishes the Ten Grounds, and there are ten levels regarding the Dharma Realm. From the initial penetration to the higher grounds, one can penetrate them well. Third, regarding the four expedient means, one can penetrate the Dharma Realm well. That is, one can penetrate the suffering of birth and death and can constantly enter these two expedient means. One can penetrate Nirvana (Nirvana) without quickly seeking these two expedient means. One can penetrate suffering, different from ordinary beings, entering suffering without aversion or fear, different from the Two Vehicles. One can penetrate the bliss of Nirvana, different from ordinary beings.
不速求涅槃異二乘。
論曰。得生十方諸佛如來家。
釋曰。即明第五得勝定位果。由入此勝相。是人決定應破無明㲉。不于卵中爛壞捨命。複次是人由入此勝相決定。應續十方諸佛種性令不斷絕。以自應成佛。又令他成佛故。複次佛子有五義一愿樂無上乘為種子。二以般若為母。三以定為胎。四以大悲為乳母。五以諸佛為父。由此等義故說得生佛家。
論曰。得一切眾生心平等。
釋曰。即明第六得勝恩養果。恩養有四種。一廣大。二最極。三無邊。四無倒。由此四義故。于眾生得平等恩養心。複次如菩薩于自身起般涅槃心。於一切眾生平等起般涅槃心。複次由菩薩已得自他平等。求滅他苦如求滅自苦。
論曰。得一切菩薩心平等。
釋曰。即明第七得勝意用果。菩薩若欲有所為作。必先思量故名為意。后如所思量而作故名為用。複次求得三事為意。謂未下種令下種。未成熟令成熟。未解脫令解脫。行四攝為用。由前二攝令發心。由利行令成熟。由同利令解脫。
論曰。得一切諸佛如來心平等。
釋曰。即明第八得勝至得果。菩薩在見位中。已得如來法身。由得此法身是故與諸佛心平等。複次于自身。見法界無差別故。不見三世諸佛法界異自法界故。得諸佛心平
【現代漢語翻譯】 現代漢語譯本 不急於尋求與二乘（Sravakas and Pratyekabuddhas）不同的涅槃（Nirvana）。
論曰：得生於十方諸佛如來之家。
釋曰：這說明第五種殊勝的定位果。由於進入這種殊勝的境界，這個人必定能夠破除無明之殼（Avidya-anda）。不會在卵中腐爛而捨棄生命。進一步說，這個人由於進入這種殊勝的境界，必定能夠延續十方諸佛的種性，使其不會斷絕。因為自己應當成佛，又令他人成佛的緣故。再者，佛子有五種含義：一、以愿樂無上乘（Anuttarayana）為種子；二、以般若（Prajna）為母；三、以定（Samadhi）為胎；四、以大悲（Mahakaruna）為乳母；五、以諸佛為父。由於這些含義，所以說得生於佛家。
論曰：得一切眾生心平等。
釋曰：這說明第六種殊勝的恩養果。恩養有四種：一、廣大；二、最極；三、無邊；四、無倒。由於這四種含義，所以對於眾生得到平等恩養之心。進一步說，如同菩薩對於自身生起般涅槃（Parinirvana）之心，對於一切眾生平等生起般涅槃之心。再者，由於菩薩已經得到自他平等，求滅除他人的痛苦如同求滅除自身的痛苦。
論曰：得一切菩薩心平等。
釋曰：這說明第七種殊勝的意用果。菩薩如果想要有所作為，必定先要思量，所以稱為意。之後如同所思量的那樣去做，所以稱為用。進一步說，求得三件事為意，即未下種令下種，未成熟令成熟，未解脫令解脫。行四攝（Catuh-samgrahavastu）為用。通過前兩種攝令發心，通過利行令成熟，通過同利令解脫。
論曰：得一切諸佛如來心平等。
釋曰：這說明第八種殊勝的至得果。菩薩在見位中，已經得到如來法身（Dharmakaya）。由於得到這種法身，所以與諸佛心平等。進一步說，在自身見法界（Dharmadhatu）沒有差別，所以不見三世諸佛的法界與自身法界有差異，因此得到諸佛心平等。
【English Translation】 English version Not hastily seeking Nirvana (Nirvana) different from the Two Vehicles (Sravakas and Pratyekabuddhas).
Treatise says: To be born into the family of all Buddhas and Tathagatas in the ten directions.
Explanation says: This clarifies the fifth kind of superior fruit of fixed position. Because of entering this superior state, this person is certain to break the shell of ignorance (Avidya-anda). They will not rot in the egg and abandon life. Furthermore, this person, by entering this superior state, is certain to continue the lineage of all Buddhas in the ten directions, so that it will not be cut off. Because they themselves should become a Buddha, and also cause others to become Buddhas. Moreover, a Buddha-child has five meanings: 1. Taking the aspiration for the unsurpassed vehicle (Anuttarayana) as the seed; 2. Taking Prajna (Prajna) as the mother; 3. Taking Samadhi (Samadhi) as the womb; 4. Taking great compassion (Mahakaruna) as the wet nurse; 5. Taking all Buddhas as the father. Because of these meanings, it is said to be born into the Buddha's family.
Treatise says: To obtain equality of mind towards all sentient beings.
Explanation says: This clarifies the sixth kind of superior fruit of nurturing. Nurturing has four kinds: 1. Vast; 2. Most extreme; 3. Boundless; 4. Undistorted. Because of these four meanings, one obtains an equal nurturing mind towards sentient beings. Furthermore, just as a Bodhisattva generates a mind of Parinirvana (Parinirvana) for themselves, they equally generate a mind of Parinirvana for all sentient beings. Moreover, because the Bodhisattva has already attained equality between self and others, they seek to extinguish the suffering of others as they seek to extinguish their own suffering.
Treatise says: To obtain equality of mind towards all Bodhisattvas.
Explanation says: This clarifies the seventh kind of superior fruit of intention and action. If a Bodhisattva wants to do something, they must first contemplate it, so it is called intention. Afterwards, they act according to what they have contemplated, so it is called action. Furthermore, seeking to obtain three things is intention, namely, causing seeds to be planted when they have not been planted, causing them to mature when they have not matured, and causing them to be liberated when they have not been liberated. Practicing the Four Means of Attraction (Catuh-samgrahavastu) is action. Through the first two means of attraction, one causes the mind to arise; through beneficial conduct, one causes maturity; through shared benefit, one causes liberation.
Treatise says: To obtain equality of mind towards all Buddhas and Tathagatas.
Explanation says: This clarifies the eighth kind of superior fruit of ultimate attainment. A Bodhisattva, in the stage of seeing, has already obtained the Dharmakaya (Dharmakaya) of the Tathagata. Because of obtaining this Dharmakaya, they are equal in mind with all Buddhas. Furthermore, seeing no difference in the Dharmadhatu (Dharmadhatu) within themselves, they do not see any difference between the Dharmadhatu of the Buddhas of the three times and their own Dharmadhatu, therefore they obtain equality of mind with all Buddhas.
等。
論曰。此觀名菩薩見道。
釋曰。菩薩見有三種。一除方便見。二應除見。三除滅見。除方便見者。謂四種如實智。應除見者。謂分別依他二性。除滅見者。謂三無性。此三見皆因唯識觀得成。故名此觀為見道相生明次第。
二智用章第八
論曰。複次何故菩薩入唯識觀。
釋曰。此問顯二義。一顯唯識觀難入。二顯若得入有無窮利益用。
論曰。由緣極通法為境。
釋曰。先明入前後兩觀方便。答第一問入唯識觀道。此智有四德。一無倒。二清凈。三寂靜。四微細。此即明第一無倒。通法有四品。謂下中上上上。下品謂一切有流苦。中品謂一切有為無常。上品謂一切法無我。上上品謂三無性。緣三無性為境。是故無倒。
論曰。出世。
釋曰。即第二清凈。由是出世無流智故清凈。
論曰。奢摩他。
釋曰。即第三明寂靜。由此智依奢摩他起。離散動地。是奢摩他智故名寂靜。
論曰。毗缽舍那智故。
釋曰。即第四微細。顯是菩薩修慧。非聞思慧及二乘修慧。此即初入唯識觀方便。
論曰。由無分別智后所得。
釋曰。欲顯此智從無倒智生故無倒。無倒故是如理智。
論曰。種種相識為相智故。
【現代漢語翻譯】 現代漢語譯本：
論曰：此觀想名為菩薩見道（Bodhisattva's path of seeing）。
釋曰：菩薩的見有三種。一是去除方便見，二是應去除見，三是去除滅見。去除方便見，指的是四種如實智。應去除見，指的是分別依他二性。去除滅見，指的是三無性。這三種見解都因為唯識觀而成就。因此，此觀想被稱為見道相生明次第。
二、智用章第八
論曰：再者，菩薩為何要進入唯識觀？
釋曰：此問顯現兩種意義。一是顯現唯識觀難以進入，二是顯現如果能夠進入，就有無窮的利益和作用。
論曰：由於以極通法為境界。
釋曰：首先闡明進入前後兩種觀想的方便。回答第一個問題，進入唯識觀的道路。此智有四種德行：一是無倒，二是清凈，三是寂靜，四是微細。這裡說明第一種無倒。通法有四品，即下品、中品、上品、上上品。下品指一切有流苦，中品指一切有為無常，上品指一切法無我，上上品指三無性。以三無性為境界，因此是無倒。
論曰：出世。
釋曰：即第二種清凈。因為是出世無流智，所以清凈。
論曰：奢摩他（Śamatha，止）。
釋曰：即第三種說明寂靜。因為此智依奢摩他而生起，遠離散動之地。是奢摩他智，所以名為寂靜。
論曰：毗缽舍那（Vipassanā，觀）智故。
釋曰：即第四種微細。顯示這是菩薩修習的智慧，不是聞思慧以及二乘修習的智慧。這是最初進入唯識觀的方便。
論曰：由於無分別智后所得。
釋曰：想要顯示此智從無倒智產生，所以無倒。因為無倒，所以是如理智。
論曰：種種相識為相智故。
【English Translation】 English version:
Treatise says: This contemplation is called Bodhisattva's path of seeing.
Explanation says: Bodhisattva's seeing has three types. First, removing expedient views; second, views that should be removed; and third, removing views of cessation. Removing expedient views refers to the four kinds of true and real wisdom. Views that should be removed refer to the two natures of dependence and discrimination. Removing views of cessation refers to the three non-natures. These three kinds of seeing are all accomplished through the Consciousness-Only contemplation. Therefore, this contemplation is called the sequential order of the arising of the path of seeing.
Chapter Eight: Functions of Wisdom
Treatise says: Furthermore, why do Bodhisattvas enter the Consciousness-Only contemplation?
Explanation says: This question reveals two meanings. First, it reveals that the Consciousness-Only contemplation is difficult to enter. Second, it reveals that if one can enter, there are endless benefits and functions.
Treatise says: Because it takes the extremely universal Dharma as its object.
Explanation says: First, clarify the means of entering the two contemplations, before and after. Answer the first question, the path to entering the Consciousness-Only contemplation. This wisdom has four virtues: first, non-inverted; second, pure; third, tranquil; and fourth, subtle. This explains the first, non-inverted. The universal Dharma has four grades, namely, lower, middle, upper, and highest. The lower grade refers to all suffering with outflows; the middle grade refers to all conditioned things as impermanent; the upper grade refers to the non-self of all dharmas; and the highest grade refers to the three non-natures. Taking the three non-natures as its object, therefore it is non-inverted.
Treatise says: Transcending the world.
Explanation says: This is the second, purity. Because it is wisdom without outflows that transcends the world, it is pure.
Treatise says: Śamatha (tranquility).
Explanation says: This is the third, explaining tranquility. Because this wisdom arises based on Śamatha, it is away from scattered and agitated grounds. It is Śamatha wisdom, therefore it is called tranquility.
Treatise says: Because of Vipassanā (insight) wisdom.
Explanation says: This is the fourth, subtlety. It shows that this is the wisdom cultivated by Bodhisattvas, not the wisdom of hearing and thinking, nor the wisdom cultivated by the two vehicles. This is the initial means of entering the Consciousness-Only contemplation.
Treatise says: Because it is obtained after non-discriminating wisdom.
Explanation says: Wanting to show that this wisdom arises from non-inverted wisdom, therefore it is non-inverted. Because it is non-inverted, it is rational wisdom.
Treatise says: Because various aspects of recognition are aspect-wisdom.
釋曰。此顯如量智似一切境起。以一切境識為相。於一切所知無礙。由此智得入唯識后觀。此即入后觀方便。由前後方便難入故。唯識觀難得。
論曰。為除滅共本阿梨耶識中。一切有因諸法種子。
釋曰。此下正明二智用。二智用有三種。一滅障。二立因。三得佛法用。此文即明第一滅障用。現在惑未滅令滅故。言除未來惑。未生遮令不生故稱滅。唯識道通滅不凈品種子因果。因有三種。一因緣。二增上緣。三緣緣。果即是不凈品種子。既通滅種子因果故稱共。阿陀那識及六識。為不凈品因緣故。名本阿黎耶識。是不凈品增上緣。緣緣即是六塵。六塵為種子緣緣故。一切法種子。即是一切不凈品法種子。種子即是果。此果有緣緣等三因。阿黎耶識既是種子增上緣故。種子在阿黎耶識中。
論曰。為生長能觸法身諸法種子。
釋曰。即明第二立因用。諸法即是六度。菩薩所行六波羅蜜熏習。能為無上菩提因。故名種子。此種子若生若長。能證得如來法身。故名為觸為生長如此福慧二因故。入唯識觀故。唯識觀能立因。令得無上菩提。
論曰。為轉依。
釋曰。此下明第三得佛法用。為得如來無垢清凈法身。即漏盡無畏。
論曰。為得一切如來正法。
釋曰。即
【現代漢語翻譯】 現代漢語譯本： 解釋：這表明如量智（Ruliang zhi，符合實證的智慧）似乎能生起一切境界。它以一切境界的識（shi，意識）為相狀，對於一切所知的事物都沒有障礙。通過這種智慧，可以進入唯識（Weishi，唯識宗）的后觀（houguan，后得智的觀照）。這便是進入后觀的方便法門。由於前後的方便法門難以進入，所以唯識觀難以獲得。
論：爲了去除根本阿梨耶識（A liye shi，根本阿賴耶識）中，一切有因的諸法種子（zhufa zhongzi，諸法種子）。
解釋：下面正式闡明二智（er zhi，兩種智慧）的作用。二智的作用有三種：一是滅除障礙，二是建立因，三是獲得佛法的作用。這段文字闡明的是第一種滅除障礙的作用。對於現在還沒有滅除的迷惑，令其滅除，所以說是『除』。對於未來還沒有產生的迷惑，遮止令其不產生，所以稱作『滅』。唯識的道理能夠滅除不凈品種子的因果。因有三種：一是因緣（yinyuan，直接原因），二是增上緣（zengshangyuan，增強的條件），三是緣緣（yuanyuan，間接條件）。果就是不凈品種子。因為它能夠滅除種子因果，所以稱作『共』。阿陀那識（A tuo na shi，阿陀那識）和六識（liu shi，六識）是不凈品的因緣，所以名為根本阿梨耶識。它是不凈品的增上緣。緣緣就是六塵（liu chen，色、聲、香、味、觸、法）。六塵是種子的緣緣。一切法種子，就是一切不凈品法種子。種子就是果。這個果有緣緣等三種因。阿梨耶識既然是種子增上緣，所以種子在阿梨耶識中。
論：爲了生長能夠觸及法身（fashen，法身）的諸法種子。
解釋：闡明的是第二種建立因的作用。諸法就是六度（liu du，六波羅蜜），菩薩所修行的六波羅蜜熏習，能夠成為無上菩提（wushang puti，無上菩提）的因，所以名為種子。這個種子或生或長，能夠證得如來法身，所以名為觸。爲了生長如此福慧二因，所以進入唯識觀。唯識觀能夠建立因，使人獲得無上菩提。
論：爲了轉依（zhuanyi，轉依）。
解釋：下面闡明第三種獲得佛法的作用。爲了獲得如來無垢清凈的法身，也就是漏盡無畏（loujin wuwei，漏盡無畏）。
論：爲了獲得一切如來正法（zhengfa，正法）。
解釋：
【English Translation】 English version: Explanation: This shows that Ruliang zhi (如量智, wisdom that conforms to reality) seems to arise from all realms. It takes the consciousness (識, shi) of all realms as its characteristic, and it is unobstructed to all knowable things. Through this wisdom, one can enter the post-contemplation (后觀, houguan) of Weishi (唯識, Vijnanavada). This is the expedient means to enter post-contemplation. Because the preceding and following expedient means are difficult to enter, the Weishi contemplation is difficult to obtain.
Treatise: In order to remove from the fundamental A liye shi (阿梨耶識, Alaya-vijnana) the seeds (種子, zhufa zhongzi) of all dharmas that have causes.
Explanation: The following formally clarifies the function of the two wisdoms (二智, er zhi). The function of the two wisdoms is threefold: first, to eliminate obstacles; second, to establish causes; and third, to obtain the function of the Buddhadharma. This passage clarifies the first function of eliminating obstacles. For the delusions that have not yet been eliminated, causing them to be eliminated, hence the word 'remove'. For the delusions that have not yet arisen in the future, preventing them from arising, hence the term 'eliminate'. The principle of Weishi can eliminate the cause and effect of impure seeds. There are three types of causes: first, direct cause (因緣, yinyuan); second, supporting cause (增上緣, zengshangyuan); and third, indirect cause (緣緣, yuanyuan). The effect is the impure seed. Because it can eliminate the cause and effect of seeds, it is called 'common'. A tuo na shi (阿陀那識, Adana-vijnana) and the six consciousnesses (六識, liu shi) are the direct cause of impure qualities, hence the name fundamental A liye shi. It is the supporting cause of impure qualities. The indirect cause is the six sense objects (六塵, liu chen). The six sense objects are the indirect cause of the seeds. The seeds of all dharmas are the seeds of all impure dharmas. The seed is the effect. This effect has three causes, such as indirect cause. Since A liye shi is the supporting cause of the seeds, the seeds are in A liye shi.
Treatise: In order to grow the seeds of all dharmas that can touch the Dharmakaya (法身, fashen).
Explanation: This clarifies the second function of establishing causes. All dharmas are the six perfections (六度, liu du). The practice of the six paramitas by Bodhisattvas can become the cause of unsurpassed Bodhi (無上菩提, wushang puti), hence the name seed. This seed either grows or develops, and can realize the Tathagata's Dharmakaya, hence the name touch. In order to grow these two causes of merit and wisdom, one enters the Weishi contemplation. The Weishi contemplation can establish the cause, enabling one to obtain unsurpassed Bodhi.
Treatise: In order to transform the basis (轉依, zhuanyi).
Explanation: The following clarifies the third function of obtaining the Buddhadharma. In order to obtain the undefiled and pure Dharmakaya of the Tathagata, which is the exhaustion of outflows and fearlessness (漏盡無畏, loujin wuwei).
Treatise: In order to obtain all the Tathagata's true Dharma (正法, zhengfa).
Explanation:
是能說障道能說盡苦道二無畏。為利益他為安立正法。
論曰。為得一切智智。
釋曰。即是一切智無畏。此三句即顯三德。初明斷德。次明恩德。后明智德。
論曰。故入唯識觀。
釋曰。為成就前三用故入唯識觀。若由無分別智滅障立因得果。故入唯識觀。入觀后無分別后智其用云何。若依無分別智。正說諸法因果無有功能。以此智無分別故。由無分別后智。于諸法相中菩薩自無顛倒。如自所證。亦能為他說諸法因果。為得此兩用故。菩薩修無分別后智。
論曰。無分別智后所得智者。于本識及所生一切識識。及相識相中。
釋曰。此文顯菩薩由此智。于因果中無倒本識。是依他性。即是正因所生一切識識。即是本識所生果。謂七識即是分別性相識。即是器世界及六塵。亦是本識果。亦是分別性。此文具明三相。謂內相外相及內外相。故言相中。菩薩于如此因果中無復顛倒。
論曰。由觀似幻化等譬。自性無顛倒。
釋曰。菩薩以無分別后智。觀此因果相。自然無顛倒。不執有外塵內根唯識是實有法。何以故。菩薩已了別此等法似幻化等譬故。不可依見聞覺知相判諸法為實有。何以故。此心是清凈本所流故。
論曰。由此義故。菩薩如幻師於一切幻事自
【現代漢語翻譯】 現代漢語譯本：能說出什麼是障礙正道的法，能說出什麼是引導人們脫離痛苦的道路，具備兩種無畏的品質。爲了利益他人，爲了確立和弘揚正法。
論曰：爲了獲得一切智智（對一切事物和現象的徹底、圓滿的智慧）。
釋曰：這實際上就是一切智無畏。這三句話分別闡明了三種功德：首先是斷德（斷除煩惱的功德），其次是恩德（利益眾生的功德），最後是智德（智慧的功德）。
論曰：所以要進入唯識觀。
釋曰：爲了成就前面所說的三種作用，所以要進入唯識觀。如果通過無分別智（不帶任何分別唸的智慧）來消除障礙，建立正因，從而獲得相應的果報，所以要進入唯識觀。進入唯識觀之後，無分別后智（在無分別智之後獲得的智慧）的作用是什麼呢？如果依據無分別智，就無法正確地闡述諸法的因果關係，因為這種智慧是不帶任何分別唸的。而通過無分別后智，菩薩對於諸法的真相不會產生顛倒的認知，能夠像自己所證悟的那樣，為他人宣說諸法的因果關係。爲了獲得這兩種作用，菩薩修習無分別后智。
論曰：無分別智后所獲得的智慧，能夠認識本識（根本識）以及由本識所生的一切識，以及相識（能認識的識）和相（所認識的對象）的真相。
釋曰：這段文字表明，菩薩通過這種智慧，對於因果關係不會產生顛倒的認知。本識是依他起性（依賴其他條件而生起的性質），是正因所產生的。一切識識，指的是本識所產生的果，也就是七識。相識指的是分別性，相指的是器世界（物質世界）和六塵（色、聲、香、味、觸、法），也是本識的果，也屬於分別性。這段文字完整地闡明了三相，即內相、外相以及內外相。所以說在『相中』，菩薩對於這樣的因果關係不會再產生顛倒的認知。
論曰：通過觀察如幻化等譬喻，自性不會產生顛倒。
釋曰：菩薩以無分別后智觀察這種因果之相，自然不會產生顛倒的認知，不會執著于外在的塵境和內在的根身，認為唯識是真實存在的法。為什麼呢？因為菩薩已經了知這些法都像是幻化等譬喻一樣，不能依靠見聞覺知來判斷諸法是真實存在的。為什麼呢？因為這個心是清凈的本源所流現出來的。
論曰：由於這個道理，菩薩就像幻術師一樣，對於一切幻化的事物...
【English Translation】 English version: 'It can speak of what obstructs the path, and can speak of the path that leads to the end of suffering, possessing two kinds of fearlessness. It is for the benefit of others and for the establishment of the true Dharma (teachings of Buddhism).'
Treatise says: 'In order to attain Sarvajñāna-jñāna (all-knowing wisdom).'
Explanation says: 'This is actually Sarvajñāna-fearlessness. These three sentences clarify the three virtues: first, the virtue of cessation (of afflictions); second, the virtue of grace (benefiting sentient beings); and third, the virtue of wisdom.'
Treatise says: 'Therefore, enter into the contemplation of Vijñaptimātratā (consciousness-only).'
Explanation says: 'In order to accomplish the aforementioned three functions, one enters into the contemplation of Vijñaptimātratā. If, through non-discriminating wisdom (wisdom without any discriminating thoughts), one eliminates obstacles, establishes the right cause, and thereby obtains the corresponding result, then one enters into the contemplation of Vijñaptimātratā. After entering into contemplation, what is the function of subsequent wisdom after non-discrimination (wisdom obtained after non-discriminating wisdom)? If one relies on non-discriminating wisdom, one cannot correctly explain the cause and effect of all dharmas (phenomena), because this wisdom is without any discriminating thoughts. However, through subsequent wisdom after non-discrimination, the Bodhisattva (an enlightened being) will not have inverted cognitions regarding the characteristics of all dharmas, and can explain the cause and effect of all dharmas to others, just as he has realized himself. In order to obtain these two functions, the Bodhisattva cultivates subsequent wisdom after non-discrimination.'
Treatise says: 'The wisdom obtained after non-discriminating wisdom is able to recognize the Ālaya-vijñāna (storehouse consciousness), as well as all the consciousnesses produced by the Ālaya-vijñāna, and the true nature of the perceiving consciousness and the perceived object.'
Explanation says: 'This passage shows that the Bodhisattva, through this wisdom, will not have inverted cognitions regarding the cause and effect. The Ālaya-vijñāna is dependent origination (dependent on other conditions for its arising), which is produced by the right cause. All the consciousnesses produced by the Ālaya-vijñāna are the result, which refers to the seven consciousnesses. The perceiving consciousness refers to the discriminating nature, and the perceived object refers to the physical world and the six sense objects (form, sound, smell, taste, touch, and dharma), which are also the result of the Ālaya-vijñāna and belong to the discriminating nature. This passage fully clarifies the three natures, namely, the internal nature, the external nature, and the internal-external nature. Therefore, it is said that in the 'nature', the Bodhisattva will no longer have inverted cognitions regarding such cause and effect.'
Treatise says: 'By observing analogies such as illusion, the self-nature will not be inverted.'
Explanation says: 'The Bodhisattva, with subsequent wisdom after non-discrimination, observes this aspect of cause and effect, and naturally will not have inverted cognitions, and will not cling to the external sense objects and the internal sense organs, thinking that Vijñaptimātratā is a truly existing dharma. Why? Because the Bodhisattva has already understood that these dharmas are like analogies such as illusion, and one cannot rely on seeing, hearing, feeling, and knowing to judge that all dharmas are truly existing. Why? Because this mind flows from the pure source.'
Treatise says: 'Because of this reason, the Bodhisattva, like an illusionist, regarding all illusory things...'
了無倒。
釋曰。如幻師于幻事生見聞等四識。不依此識了別幻事。如本所解了別幻事故。于幻事中無倒。菩薩亦爾。由依本智了別故。於一切相及因果中。無復顛倒。是名菩薩自利。
論曰。於一切相因緣及果中。若正說時常無偏倒。
釋曰。若菩薩依本智。作利他事。謂正說三乘三藏及五明等義。常無偏倒相違。不實不定名偏。符理真實不可動為無偏。處時相濫名倒。隨處隨時隨相名無倒。是名菩薩利他。
二智依止章第九
論曰。是時正入唯識觀位中。有四種三摩提。是四種通達分善根依止。菩薩云何應見。
釋曰。此問欲顯入觀有三義。一真境。二奢摩他。三毗缽舍那。為明應入處故言正入。唯識觀位中。唯識處即三無性真如。此真如非散動智境故。說四種三摩提為依止。是境與智不可分別故。說四種通達分善根為能證。云何應見此法。
論曰。由四種尋思。于下品無塵觀忍。
釋曰。樂觀無塵義故名為忍。此忍未離三相。謂觀善成就因緣惑污清凈。未隨意修習故是下品。
論曰。光得三摩提。
釋曰。無塵智名光。此定以無塵智為所得。此定為無塵智依止。故名光得。定即奢摩他。智即毗缽舍那。若具五分五智。此定名三摩提。
論
【現代漢語翻譯】 現代漢語譯本 了無倒。
釋曰：譬如幻術師在幻術所變的事物上產生見、聞等四種識（眼識、耳識、鼻識、舌識）。他不依賴這些識來辨別幻術所變的事物，而是像原本所理解的那樣來辨別幻術的事物，因此對於幻術所變的事物沒有顛倒。菩薩也是如此，由於依靠根本智慧來辨別，對於一切相以及因果之中，不再有顛倒。這叫做菩薩的自利。
論曰：對於一切相、因緣以及果之中，如果正確宣說時，常常沒有偏頗和顛倒。
釋曰：如果菩薩依靠根本智慧，做利益他人的事情，也就是正確宣說三乘（聲聞乘、緣覺乘、菩薩乘）、三藏（經藏、律藏、論藏）以及五明（聲明、工巧明、醫方明、因明、內明）等的意義，常常沒有偏頗、顛倒、相違。不符合道理、不真實、不確定叫做偏頗。符合道理、真實、不可動搖叫做沒有偏頗。處所、時間、相狀混淆叫做顛倒。隨處、隨時、隨相叫做沒有顛倒。這叫做菩薩的利他。
二智依止章第九
論曰：這時，正在進入唯識觀的階段中，有四種三摩提（止息、等持、正定、心一境性）。這四種三摩提是通達分善根的依止。菩薩應當如何看待？
釋曰：這裡提問想要顯示進入觀行有三種意義：一是真實的境界，二是奢摩他（止），三是毗缽舍那（觀）。爲了闡明應當進入的處所，所以說『正入唯識觀位中』。唯識的處所就是三無性真如（相無自性性、生無自性性、勝義無自性性）。此真如不是散亂動搖的智慧所能達到的境界，所以說四種三摩提是依止。因為境界與智慧不可分割，所以說四種通達分善根是能證。應當如何看待此法？
論曰：通過四種尋思，在下品獲得無塵觀忍。
釋曰：因為樂觀無塵的意義，所以叫做忍。此忍還沒有離開三相，也就是觀察善的成就、因緣、惑的染污、清凈。因為還沒有隨意修習，所以是下品。
論曰：光得三摩提。
釋曰：無塵智叫做光。此定以無塵智為所得。此定是無塵智的依止，所以叫做光得。定就是奢摩他，智就是毗缽舍那。如果具備五分五智，此定就叫做三摩提。
【English Translation】 English version Free from Inversion.
Explanation: It is like a magician producing the four consciousnesses of seeing, hearing, etc., in illusory things. He does not rely on these consciousnesses to distinguish the illusory things, but distinguishes the illusory things as originally understood. Therefore, there is no inversion in illusory things. The Bodhisattva is also like this. Because he relies on fundamental wisdom to distinguish, there is no more inversion in all aspects and causes and effects. This is called the Bodhisattva's self-benefit.
Treatise: In all aspects, causes, conditions, and effects, if speaking correctly, there is always no bias or inversion.
Explanation: If a Bodhisattva relies on fundamental wisdom to do things that benefit others, that is, correctly expounds the meanings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Three Piṭakas (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka), and the Five Sciences (Śabdavidyā, Śilpakarmasthānavidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā), there is always no bias, inversion, or contradiction. Not conforming to reason, not being true, and not being certain are called bias. Conforming to reason, being true, and being immovable are called no bias. Confusing place, time, and characteristics is called inversion. Following place, time, and characteristics is called no inversion. This is called the Bodhisattva's benefit to others.
Chapter Nine on the Reliance on Two Wisdoms
Treatise: At this time, one is rightly entering the stage of Consciousness-Only contemplation, there are four kinds of Samādhi (Śamatha, Samāpatti, Samādhi, Citta-ekāgratā). These four kinds of Samādhi are the reliance of the roots of good that penetrate the divisions. How should a Bodhisattva view them?
Explanation: This question intends to show that entering contemplation has three meanings: first, the true realm; second, Śamatha (calm abiding); and third, Vipaśyanā (insight). In order to clarify the place where one should enter, it is said 'rightly entering the stage of Consciousness-Only contemplation'. The place of Consciousness-Only is the Threefold Absence of Inherent Existence of Suchness (lakṣaṇa-nihsvabhāvatā, utpatti-nihsvabhāvatā, agra-paramārtha-nihsvabhāvatā). This Suchness is not a realm that can be reached by scattered and agitated wisdom, so it is said that the four kinds of Samādhi are the reliance. Because the realm and wisdom are inseparable, it is said that the four kinds of roots of good that penetrate the divisions are the means of realization. How should one view this Dharma?
Treatise: Through the four kinds of investigation, one obtains the forbearance of dust-free contemplation in the lower grade.
Explanation: Because of the optimistic view of the meaning of dust-free, it is called forbearance. This forbearance has not yet left the three characteristics, that is, observing the accomplishment of good, causes and conditions, the defilement of delusion, and purity. Because one has not yet practiced at will, it is of the lower grade.
Treatise: The Samādhi of Obtaining Light.
Explanation: Dust-free wisdom is called light. This Samādhi takes dust-free wisdom as what is obtained. This Samādhi is the reliance of dust-free wisdom, so it is called Obtaining Light. Samādhi is Śamatha, and wisdom is Vipaśyanā. If one possesses the five components and five wisdoms, this Samādhi is called Samādhi.
曰。是暖行通達分善根依止。
釋曰。福德智慧二行為暖行體。即是三十七品。此行是能燒惑薪道火前相故名暖。此暖行已過地前四位。決定了別真如智名通達。此方便道能助成通達智故名分。能資生究竟位故名善根。此定能為通達分增上緣故名依止。又三十七品中立定為所依止。餘三十六為能依止。就三十六中般若是通達。餘三十五為分。三十六通名善根。又四善根即是四分。
論曰。于最上品。無塵觀忍光增三摩提。是頂行通達分善根依止。
釋曰。已離三相故。是最上品。無塵觀忍如前釋。無塵智名光。此智于方便中勝進故名增。此定為無塵勝進智依止故名光增。亦以福德智慧二行。為頂行體頂有三義。一如人頭頂能持身命。修道者亦爾。若至此位善根則不可斷。二如山頂是退際。有人至山頂而退還。修道者亦爾。或有至此位。住方便中不進故名退。三如山頂是進際。或有人至山頂而更升進。修道者亦爾。或有至此位而進入勝位故立頂名。已說菩薩於四種尋思修暖頂二種方便道。於四種如實智中修道云何。
論曰。於四種如實智。菩薩已入唯識觀了別無塵故。
釋曰。若菩薩過四種尋思度暖頂兩位。則在四種如實智位中。菩薩緣何境。菩薩但緣唯識為境。緣唯識境。復何所得了
【現代漢語翻譯】 現代漢語譯本：
問：什麼是暖位之行、通達分、善根和依止？ 答：是暖行通達分善根依止。 釋：福德和智慧兩種行為是暖行的本體，也就是三十七道品。這種行為是能夠焚燒煩惱之薪的道火的前兆，所以叫做『暖』。這種暖行已經超過了地前四位，能夠明確辨別真如之智，叫做『通達』。這種方便道能夠幫助成就通達之智，所以叫做『分』。能夠資助產生究竟之位，所以叫做『善根』。這種禪定能夠作為通達分的增上緣，所以叫做『依止』。另外，在三十七道品中，以禪定作為所依止，其餘三十六品作為能依止。在三十六品中，般若是通達，其餘三十五品是分，三十六品總稱為善根。另外，四善根就是四分。 論：在最上品中，無塵觀忍光增三摩地，是頂位之行、通達分、善根和依止。 釋：因為已經遠離了三種相，所以是『最上品』。『無塵觀忍』如前解釋。『無塵智』叫做『光』。這種智慧在方便中更加殊勝精進，所以叫做『增』。這種禪定是無塵勝進智的依止，所以叫做『光增』。也用福德和智慧兩種行為，作為頂位之行的本體。『頂』有三種含義：一是像人的頭頂能夠支撐身體和生命，修行道的人也是這樣，如果到了這個位置，善根就不可斷絕。二是像山頂是退步的邊緣，有人到達山頂后就退還，修行道的人也是這樣，或者有人到達這個位置，停留在方便中不再前進，所以叫做『退』。三是像山頂是進步的邊緣，或者有人到達山頂后更加上升前進，修行道的人也是這樣，或者有人到達這個位置而進入殊勝的地位，所以立名為『頂』。已經說了菩薩在四種尋思中修暖位和頂位兩種方便道，在四種如實智中修道是怎樣的呢？ 論：在四種如實智中，菩薩已經進入唯識觀，了別無塵。 釋：如果菩薩超過了四種尋思，度過了暖位和頂位，那麼就在四種如實智的位置中。菩薩緣什麼境界？菩薩只緣唯識為境界。緣唯識境界，又得到了什麼了別？
【English Translation】 English version:
Question: What are the practices of the 'warmth' stage, the 'penetrative aspect', the 'roots of goodness', and the 'reliance'? Answer: They are the 'warmth practice', 'penetrative aspect', 'roots of goodness', and 'reliance'. Explanation: Merit and wisdom are the two practices that form the essence of the 'warmth practice', which are the thirty-seven factors of enlightenment. This practice is a precursor to the fire of wisdom that burns away the fuel of afflictions, hence it is called 'warmth'. This 'warmth practice' has surpassed the four stages before the ground (bhumi), and the wisdom that distinctly discerns Suchness (Tathata) is called 'penetration'. This skillful means (upaya) helps to accomplish the wisdom of penetration, hence it is called 'aspect'. It can support the generation of the ultimate stage, hence it is called 'roots of goodness'. This samadhi (meditative absorption) can serve as the enhancing condition for the 'penetrative aspect', hence it is called 'reliance'. Furthermore, among the thirty-seven factors of enlightenment, samadhi is established as the 'reliance', while the remaining thirty-six are the 'that which relies'. Among the thirty-six, prajna (wisdom) is 'penetration', and the remaining thirty-five are the 'aspect'. All thirty-six are collectively called 'roots of goodness'. Moreover, the four roots of goodness are the four aspects. Treatise: In the most supreme stage, the 'dust-free contemplation', 'acceptance', and 'light-increasing samadhi' are the practices of the 'peak' stage, the 'penetrative aspect', the 'roots of goodness', and the 'reliance'. Explanation: Because it has already departed from the three characteristics, it is the 'most supreme stage'. 'Dust-free contemplation' and 'acceptance' are as explained before. 'Dust-free wisdom' is called 'light'. This wisdom is more excellent and progressive in skillful means, hence it is called 'increasing'. This samadhi is the reliance of the 'dust-free increasing wisdom', hence it is called 'light-increasing'. Also, the two practices of merit and wisdom are used as the essence of the 'peak' stage practice. 'Peak' has three meanings: first, like the crown of a person's head that can support the body and life, so too is it for the practitioner of the path. If one reaches this position, the roots of goodness cannot be severed. Second, like the peak of a mountain that is the edge of retreat, some people reach the peak of a mountain and then retreat. So too is it for the practitioner of the path, or some people reach this position and remain in skillful means without progressing, hence it is called 'retreat'. Third, like the peak of a mountain that is the edge of advancement, or some people reach the peak of a mountain and then ascend further. So too is it for the practitioner of the path, or some people reach this position and enter a more excellent position, hence it is established as 'peak'. It has already been said how the Bodhisattva cultivates the two skillful means of the 'warmth' and 'peak' stages in the four kinds of investigation. How does one cultivate the path in the four kinds of 'true as it is' wisdom? Treatise: In the four kinds of 'true as it is' wisdom, the Bodhisattva has already entered the 'Consciousness-Only' (Vijnapti-matra) contemplation, distinctly discerning the 'dust-free'. Explanation: If the Bodhisattva surpasses the four kinds of investigation and passes through the 'warmth' and 'peak' stages, then they are in the position of the four kinds of 'true as it is' wisdom. What realm does the Bodhisattva contemplate? The Bodhisattva only contemplates 'Consciousness-Only' as the realm. Contemplating the realm of 'Consciousness-Only', what distinct discernment is obtained?
別無塵義。除無明及疑惑故。名了別。此三句顯位及境智。
論曰。正入真義一分。
釋曰。由此智故。菩薩入真義一分。謂無相性。未入無生性及無性性。
論曰。通行三摩提。是隨非安立諦忍依止。
釋曰。體無塵智名通。此定以無塵智為行。即為無塵智行依止。故名通行。三無性所顯。人法二空名非安立諦。何以故。此諦通一切法。無有差別故名非安立。無到無變異故名諦忍。能符從此義故名隨。亦以福德智慧二行為忍體。菩薩已決了無外塵義。于無能取所取義中。心生信樂故名忍。又能安受上品諦義故名忍。于上品諦中。心無退失故名忍。
論曰。此三摩提最後剎那了伏唯識想。
釋曰。此三摩提即是通行三摩提。取通行上上品最後一剎那定。由先了別無相性。后更思量所緣。既無所有能緣必不得生。由此了別故能伏滅唯識想。唯識想既滅。從最後剎那更進第二剎那。即入初地。
論曰。轉名無間三摩提。
釋曰。此定與初地相鄰。不為余心所隔故名無間。又下地惑不能礙其入初地。不如下地道隔勝方便。不得即入初地故稱無間。
論曰。應知是世第一法依止。
釋曰。菩薩以地前為世法。登地為出世法。此無間定猶是世法。於世法中無等故
【現代漢語翻譯】 現代漢語譯本：沒有其他塵垢的意義，因為去除了無明（avidyā，對事物真相的無知）和疑惑，所以稱為『了別』（liǎo bié，辨別）。這三句話顯示了菩薩的果位、所觀的境界以及所用的智慧。
論曰：真正進入真義的一部分。
釋曰：由於這種智慧，菩薩進入真義的一部分，即無相性（ni xiang xing，無表象的性質），尚未進入無生性（wu sheng xing，無生起的性質）和無性性（wu xing xing，無自性的性質）。
論曰：通行三摩提（tōng xíng sān mó tí，普遍通達的禪定），是隨順非安立諦（fēi ān lì dì，不可建立的真諦）的忍（rěn，安忍）的依止。
釋曰：本體是無塵智，名為『通』。此禪定以無塵智為行，即為無塵智的行所依止，所以名為『通行』。三無性（sān wú xìng，三種無自性）所顯現，人法二空（rén fǎ èr kōng，人空和法空）名為非安立諦。為什麼呢？因為此諦通達一切法，沒有差別，所以名為『非安立』。沒有到達，沒有變異，所以名為『諦忍』。能夠符合此義，所以名為『隨』。也以福德（fú dé，功德）和智慧（zhì huì，智慧）兩種行為忍的本體。菩薩已經決了沒有外塵的意義，對於沒有能取（néng qǔ，能執取者）和所取（suǒ qǔ，所被執取者）的意義中，內心生起信樂，所以名為『忍』。又能夠安受上品諦義，所以名為『忍』。于上品諦中，內心沒有退失，所以名為『忍』。
論曰：此三摩提的最後剎那了伏唯識想（wéi shí xiǎng，唯識思想）。
釋曰：此三摩提就是通行三摩提。取通行上上品（shàng shàng pǐn，最上等）的最後剎那定。由於先前了別無相性，之後更思量所緣，既然沒有所有，能緣必定不得生起。由此了別，所以能夠伏滅唯識想。唯識想既然滅除，從最後剎那更進一步到第二剎那，就進入初地（chū dì，初地）。
論曰：轉名無間三摩提（wú jiàn sān mó tí，無間禪定）。
釋曰：此禪定與初地相鄰，不為其他心所間隔，所以名為『無間』。又下地（xià dì，較低的修行階段）的惑（huò，煩惱）不能障礙其進入初地，不像下地的道（dào，修行道路）隔絕了殊勝的方便，不能立即進入初地，所以稱為『無間』。
論曰：應當知道這是世第一法（shì dì yī fǎ，世間第一法）的依止。
釋曰：菩薩以登地前為世間法，登地為出世間法。此無間定仍然是世間法，在世間法中沒有等同的。
【English Translation】 English version: There is no other meaning of 'dustlessness' (wú chén yì). It is called 'discernment' (liǎo bié) because it removes ignorance (avidyā) and doubt. These three sentences reveal the Bodhisattva's position, the object of contemplation, and the wisdom used.
Treatise says: Truly entering a portion of the true meaning.
Explanation says: Because of this wisdom, the Bodhisattva enters a portion of the true meaning, namely the characteristic of no-appearance (ni xiang xing), not yet entering the characteristic of no-birth (wu sheng xing) and the characteristic of no-self-nature (wu xing xing).
Treatise says: The universal Samādhi (tōng xíng sān mó tí) is the reliance on forbearance (rěn) that accords with the non-established truth (fēi ān lì dì).
Explanation says: The substance is dustless wisdom, called 'universal'. This Samādhi takes dustless wisdom as its practice, which is the reliance on the practice of dustless wisdom, hence it is called 'universal'. What is revealed by the three no-self-natures (sān wú xìng), the emptiness of persons and dharmas (rén fǎ èr kōng), is called the non-established truth. Why? Because this truth penetrates all dharmas without any difference, hence it is called 'non-established'. There is no arriving, no change, hence it is called 'truth-forbearance'. Being able to accord with this meaning is called 'accordance'. It also takes merit (fú dé) and wisdom (zhì huì) as the substance of forbearance. The Bodhisattva has already determined the meaning of no external dust, and in the meaning of no grasper (néng qǔ) and grasped (suǒ qǔ), the mind gives rise to faith and joy, hence it is called 'forbearance'. Also, being able to peacefully receive the meaning of the superior truth is called 'forbearance'. In the superior truth, the mind has no regression, hence it is called 'forbearance'.
Treatise says: The last moment of this Samādhi subdues the idea of consciousness-only (wéi shí xiǎng).
Explanation says: This Samādhi is the universal Samādhi. It takes the last moment of the supreme of the supreme (shàng shàng pǐn) universal Samādhi. Because of previously discerning the characteristic of no-appearance, and then further contemplating the object of contemplation, since there is nothing, the grasper will certainly not arise. Because of this discernment, it is able to subdue and extinguish the idea of consciousness-only. Once the idea of consciousness-only is extinguished, from the last moment further advancing to the second moment, one enters the first ground (chū dì).
Treatise says: It is transformed and named the uninterrupted Samādhi (wú jiàn sān mó tí).
Explanation says: This Samādhi is adjacent to the first ground, not separated by other minds, hence it is called 'uninterrupted'. Also, the afflictions (huò) of the lower ground (xià dì) cannot obstruct its entry into the first ground, unlike the path (dào) of the lower ground that separates the superior expedient, not allowing immediate entry into the first ground, hence it is called 'uninterrupted'.
Treatise says: It should be known that this is the reliance on the supreme mundane dharma (shì dì yī fǎ).
Explanation says: The Bodhisattva takes the stage before reaching the ground as mundane dharma, and reaching the ground as supramundane dharma. This uninterrupted Samādhi is still mundane dharma, and there is nothing equal to it in mundane dharma.
名第一。何以故。世間眾生無有修行能等此法者。又此定雖是世法。能為菩薩出世道增上緣。余世法則無此義故名第一。又唯一剎那故名第一。
論曰。此四種三摩提。是菩薩入非安立諦觀前方便。
釋曰。前二定是無間修。后二定是恭敬修。欲顯此四定非真道故。故說是前方便。
二智差別章第十
論曰。若菩薩如此入初地已得見道。得通達入唯識。
釋曰。此下顯見道為修道依止。由先成立見道故。修道得成。若菩薩于愿樂地中。具修諸方便得入初地。所以得入初地。由得見道故。見道即無分別智。所以得無分別智。由通達真如及俗諦。故知塵無所有是通達真如。唯有識是通達俗。復知此識無有生性。是通達真如。此識是假有為通達俗。若不通達俗。無以能得見真。以離俗無真故。若不通達真無以遣俗。以俗無別體故。所以能通達真俗。由能解唯識理故。此文即顯四義。一出世果二出世行。三出世境四出世方便。初地是果。總有為無為法為體。福德智慧行是有為。真如及煩惱不生是無為。初地是假名。由是總故見道是行。所通達真俗是境。入唯識是方便。由入唯識為方便故。能通達真俗境。由通達真俗境故得無分別智行。由得勝行故得初地果。
論曰。云何菩薩修習觀行。
【現代漢語翻譯】 現代漢語譯本：第一殊勝。為什麼呢？因為世間眾生沒有修行能夠等同於這種禪定的。而且這種禪定雖然是世間法，卻能作為菩薩證得出世間道的增上緣。其他的世間法則沒有這種作用，所以稱為第一。又因為它只在一剎那間發生，所以稱為第一。
論曰：這四種三摩提（Samadhi，禪定），是菩薩進入非安立諦（非真實存在的真理）觀的前方便。
釋曰：前面的兩種禪定是無間修，後面的兩種禪定是恭敬修。爲了顯示這四種禪定並非真正的道，所以說是前方便。
現代漢語譯本：第二智差別章
論曰：如果菩薩這樣進入初地（菩薩修行階位的第一階段）之後，就得到了見道（證悟真理的階段），能夠通達並進入唯識（一切唯心所造的道理）。
釋曰：下面說明見道是修道的依止。因為先成立了見道，修道才能成就。如果菩薩在愿樂地（菩薩修行的一個階段）中，具足修習各種方便法門，就能進入初地。之所以能夠進入初地，是因為得到了見道。見道就是無分別智（沒有分別的智慧）。之所以能夠得到無分別智，是因為通達了真如（事物的真實本性）和俗諦（世俗的真理）。所以，知道塵（世間萬物）無所有就是通達真如，唯有識（意識）是通達俗諦。進一步知道這個識沒有生性，就是通達真如；這個識是假有，就是通達俗諦。如果不通達俗諦，就無法證見真如，因為離開俗諦就沒有真如。如果不通達真如，就無法遣除俗諦，因為俗諦沒有獨立的本體。之所以能夠通達真俗，是因為能夠理解唯識的道理。這段文字顯示了四種意義：一、出世果（超越世間的果報）；二、出世行（超越世間的修行）；三、出世境（超越世間的境界）；四、出世方便（超越世間的方便法門）。初地是果，總體以有為法（因緣和合而成的法）和無為法（不生不滅的法）為體。福德和智慧的修行是有為法，真如和煩惱不生是不為法。初地是假名，因為它是總體的緣故。見道是行。所通達的真俗是境。進入唯識是方便。因為以進入唯識作為方便，所以能夠通達真俗之境。因為通達真俗之境，所以得到無分別智的修行。因為得到殊勝的修行，所以得到初地的果報。
論曰：菩薩如何修習觀行呢？
【English Translation】 English version: It is the foremost. Why is that? Because there are no sentient beings in the world who, through cultivation, can equal this Samadhi (concentration, meditation). Moreover, although this Samadhi is a worldly dharma, it can serve as a supreme condition for Bodhisattvas to attain the path of transcending the world. Other worldly dharmas do not have this meaning, hence it is called the foremost. Also, because it occurs in a single moment, it is called the foremost.
Treatise: These four types of Samadhi (Samadhi, concentration, meditation) are the preliminary expedient for Bodhisattvas to enter the contemplation of non-established truth (non-existent truth).
Explanation: The first two Samadhis are continuous cultivation, and the latter two are respectful cultivation. To show that these four Samadhis are not the true path, they are said to be preliminary expedients.
English version: Chapter Ten on the Differences Between the Two Wisdoms
Treatise: If a Bodhisattva enters the first ground (the first stage of a Bodhisattva's practice) in this way, they will attain the Path of Seeing (the stage of enlightenment) and be able to penetrate and enter the Vijnaptimatrata (the doctrine of consciousness-only).
Explanation: The following explains that the Path of Seeing is the basis for the Path of Cultivation. Because the Path of Seeing is established first, the Path of Cultivation can be accomplished. If a Bodhisattva in the Adhimukti-bhumi (stage of aspiration) cultivates various expedient methods, they can enter the first ground. The reason they can enter the first ground is because they have attained the Path of Seeing. The Path of Seeing is non-discriminating wisdom (wisdom without discrimination). The reason they can attain non-discriminating wisdom is because they have penetrated Suchness (the true nature of things) and conventional truth (mundane truth). Therefore, knowing that dust (all things in the world) is without substance is penetrating Suchness; only consciousness is penetrating conventional truth. Furthermore, knowing that this consciousness has no inherent nature is penetrating Suchness; this consciousness is provisionally existent, which is penetrating conventional truth. If one does not penetrate conventional truth, one cannot see Suchness, because there is no Suchness apart from conventional truth. If one does not penetrate Suchness, one cannot dispel conventional truth, because conventional truth has no separate entity. The reason one can penetrate both Suchness and conventional truth is because one can understand the principle of Vijnaptimatrata. This passage reveals four meanings: first, the supramundane result; second, the supramundane practice; third, the supramundane realm; and fourth, the supramundane expedient. The first ground is the result, which is generally embodied by conditioned dharmas (dharmas arising from causes and conditions) and unconditioned dharmas (dharmas that do not arise or cease). The practice of merit and wisdom is conditioned dharma, and Suchness and the non-arising of afflictions are unconditioned dharma. The first ground is a provisional name because it is a totality. The Path of Seeing is the practice. The Suchness and conventional truth that are penetrated are the realm. Entering Vijnaptimatrata is the expedient. Because entering Vijnaptimatrata is the expedient, one can penetrate the realm of Suchness and conventional truth. Because one penetrates the realm of Suchness and conventional truth, one attains the practice of non-discriminating wisdom. Because one attains superior practice, one attains the result of the first ground.
Treatise: How does a Bodhisattva cultivate contemplation?
入于修道。
釋曰。此云何凡問十義。一相二次第。三修四差別。五攝相助六攝相礙。七功德八更互觀察。九名十凈不凈。數修所得為修習。福德智慧為行。般若為觀。一切行悉是般若事。皆屬般若故名觀行。又六度之中般若為第一。故名觀行。又見道名觀。從見道后所得悉名為行。菩薩依止見道。以何相等得入初地。
論曰。如佛廣說所安立法相。于菩薩十地。
釋曰。此中先明三慧境。后明三慧功能。此文即明三慧境。佛廣說是聞慧境。所安立法相。即相等十種法相。是思慧境。于菩薩十地。即修慧境。小乘亦有十地故。以菩薩標之。地地皆有十相故言十地。
論曰。由攝一切如來所說大乘十二部經。故得現前。
釋曰。此下明三慧功能。此即明聞慧功能。聞慧能通達十二部教故言攝。
論曰。由治所說通別二境。
釋曰。此明思慧功能。通別二境即相等十法。思慧能研習此十法故言治。
論曰。由生起緣極通境。
釋曰。此下明修慧功能。方便為生正觀為起。無間道為生解脫道為起。入分為生出分為起。見道為生修道為起。出世道為生世間道為起。如理如量智所緣為極通境。
論曰。出世無分別智。及無分別智后所得。
釋曰。此正明修
【現代漢語翻譯】 現代漢語譯本 入于修道。
釋曰：此（《瑜伽師地論》）中，『云何凡』問了十個方面的問題：一是相（laksana，特徵），二是次第（krama，順序），三是修（bhavana，修行），四是差別（visesa，區別），五是攝相助（samgraha-laksana-sahaya，包含輔助特徵），六是攝相礙（samgraha-laksana-pratighata，包含障礙特徵），七是功德（guna，功德），八是更互觀察（paraspara-niriksana，相互觀察），九是名（nama，名稱），十是凈不凈（subha-asubha，清凈與不清凈）。通過反覆修習而獲得的稱為修習（bhavana）。福德（punya，功德）和智慧（prajna，智慧）稱為行（carya，行為）。般若（prajna，智慧）稱為觀（darsana，觀察）。一切行都是般若的事，都屬於般若，所以稱為觀行（darsana-carya，觀察行為）。又，六度（paramita，六種波羅蜜）之中，般若為第一，所以稱為觀行。又，見道（darsana-marga，見道）名為觀，從見道后所得都稱為行。菩薩（bodhisattva，覺悟的眾生）依止見道，以何種相等得以進入初地（prathama-bhumi，第一地）？
論曰：如佛（Buddha，覺者）廣說所安立法相，于菩薩十地（bodhisattva-dasa-bhumi，菩薩的十個階段）。
釋曰：此中先說明三慧（tri-prajna，三種智慧）的境界，后說明三慧的功能。此文即說明三慧的境界。佛廣說是聞慧（sruta-prajna，聽聞的智慧）的境界。所安立法相，即相等十種法相，是思慧（cinta-prajna，思考的智慧）的境界。于菩薩十地，即修慧（bhavana-prajna，修行的智慧）的境界。小乘（hinayana，小乘佛教）也有十地，所以用菩薩來標明。地地都有十相，所以說十地。
論曰：由攝一切如來（tathagata，如來）所說大乘（mahayana，大乘佛教）十二部經（dvadasanga-dharma，十二部經），故得現前。
釋曰：此下說明三慧的功能。此即說明聞慧的功能。聞慧能通達十二部教，所以說『攝』。
論曰：由治所說通別二境。
釋曰：此明思慧的功能。通別二境即相等十法。思慧能研習此十法，所以說『治』。
論曰：由生起緣極通境。
釋曰：此下說明修慧的功能。方便（upaya，方便）為生，正觀（samyag-darsana，正確的觀察）為起。無間道（anantarya-marga，無間道）為生，解脫道（vimukti-marga，解脫道）為起。入分（pravesa-bhaga，進入的部分）為生，出分（nirgamana-bhaga，退出的部分）為起。見道為生，修道（bhavana-marga，修道）為起。出世道（lokottara-marga，超越世間的道路）為生，世間道（laukika-marga，世間的道路）為起。如理如量智所緣為極通境。
論曰：出世無分別智（lokottara-nirvikalpa-jnana，超越世間的無分別智慧），及無分別智后所得。
釋曰：此正明修慧（bhavana-prajna，修慧）的功能。
【English Translation】 English version Entering the Path of Cultivation.
Explanation: In this context (from the Yogacarabhumi-sastra), 'How many?' inquires into ten aspects: first, laksana (characteristics); second, krama (sequence); third, bhavana (cultivation); fourth, visesa (distinctions); fifth, samgraha-laksana-sahaya (including assisting characteristics); sixth, samgraha-laksana-pratighata (including obstructing characteristics); seventh, guna (merits); eighth, paraspara-niriksana (mutual observation); ninth, nama (name); and tenth, subha-asubha (purity and impurity). What is obtained through repeated cultivation is called bhavana (cultivation). Punya (merit) and prajna (wisdom) are called carya (conduct). Prajna (wisdom) is called darsana (observation). All conduct is a matter of prajna, all belongs to prajna, therefore it is called darsana-carya (observational conduct). Furthermore, among the six paramita (perfections), prajna is the first, hence it is called darsana-carya. Moreover, the darsana-marga (path of seeing) is called darsana (observation), and what is obtained after the darsana-marga is all called carya (conduct). Upon what characteristics does a bodhisattva (enlightened being) rely, having entered the darsana-marga, to enter the prathama-bhumi (first ground)?
Treatise: As the Buddha (the Awakened One) extensively explained the established characteristics in the ten bodhisattva-dasa-bhumi (ten stages of a Bodhisattva).
Explanation: Here, first, the realm of the three tri-prajna (three wisdoms) is explained, and then the functions of the three wisdoms are explained. This passage explains the realm of the three wisdoms. The Buddha's extensive explanation is the realm of sruta-prajna (wisdom of hearing). The established characteristics are the ten characteristics of equality, which are the realm of cinta-prajna (wisdom of thinking). In the ten bodhisattva-bhumi, it is the realm of bhavana-prajna (wisdom of cultivation). The hinayana (Small Vehicle) also has ten grounds, so it is marked with bodhisattva. Each ground has ten characteristics, so it is called ten grounds.
Treatise: Because it encompasses all the dvadasanga-dharma (twelve categories of scriptures) of the mahayana (Great Vehicle) spoken by the tathagata (Thus-Gone One), it is thus manifested.
Explanation: Below, the functions of the three wisdoms are explained. This explains the function of sruta-prajna (wisdom of hearing). Sruta-prajna can penetrate the twelve categories of teachings, so it is said to 'encompass'.
Treatise: By mastering the two realms of generality and specificity that have been spoken.
Explanation: This explains the function of cinta-prajna (wisdom of thinking). The two realms of generality and specificity are the ten characteristics of equality. Cinta-prajna can study these ten dharmas, so it is said to 'master'.
Treatise: By generating the condition that arises from the extremely pervasive realm.
Explanation: Below, the function of bhavana-prajna (wisdom of cultivation) is explained. Upaya (skillful means) is the cause of generation, and samyag-darsana (right view) is the cause of arising. Anantarya-marga (path of immediate consequence) is the cause of generation, and vimukti-marga (path of liberation) is the cause of arising. The entering part is the cause of generation, and the exiting part is the cause of arising. The darsana-marga (path of seeing) is the cause of generation, and the bhavana-marga (path of cultivation) is the cause of arising. The lokottara-marga (transcendental path) is the cause of generation, and the laukika-marga (mundane path) is the cause of arising. The object of the wisdom that is in accordance with reason and measure is the extremely pervasive realm.
Treatise: The lokottara-nirvikalpa-jnana (transcendental non-discriminating wisdom) and what is obtained after the non-discriminating wisdom.
Explanation: This precisely explains the function of bhavana-prajna (wisdom of cultivation).
慧體。
論曰。奢摩他毗缽舍那智。
釋曰。顯此二智寂靜無倒。由奢摩他故寂靜。由毗缽舍那故無倒。
論曰。由無量無數百千俱胝大劫中。依數數修習。
釋曰。此文顯三慧具四種修。不可以譬類得知為無量。不可數知為無數。百億為一俱胝。非一俱胝故言千。亦非一千故言百。非小劫故言大。此即明長時修。數數修習。即顯無間恭敬無餘三修。
論曰。由昔及今所得轉依。
釋曰。先於入見位時所得轉依。此法是修道攝持故。一切所修皆成聖道。已過愿樂地故。
論曰。為得三種佛身。更修加行。
釋曰。是修道攝持究竟用。由如此道理。菩薩更修加行。先修道為見真如。今重修道為得三身故言更修。複次。
論曰。云何。
釋曰。云何是問詞。凡約六義為問。一約修位境界為問。修道境界自有三種。一加行依止謂文教。二修行資糧謂依理判義。三修行所通達處謂修慧境界。后三句明三慧境界。以答此問。二約修位三慧功能為問。后三句明三慧功能。以答此問。初明聞慧是修慧方便。次明思慧是修慧資糧。后明無分別智是修慧體。三約修位修慧因果為問。后明無分別智后所得。以答此問。由修慧此智得生故。是修慧果。若無此智不得進后道故。
【現代漢語翻譯】 現代漢語譯本 慧體。
論曰：奢摩他（Śamatha，止）毗缽舍那（Vipaśyanā，觀）智。
釋曰：顯示這兩種智慧寂靜而無顛倒。由於奢摩他所以寂靜，由於毗缽舍那所以無顛倒。
論曰：由無量無數百千俱胝（koṭi，印度計數單位，千萬）大劫中，依數數修習。
釋曰：此文顯示三慧（聞慧、思慧、修慧）具備四種修習。不可以譬喻來得知，所以說是無量。不可以數字來得知，所以說是無數。百億為一俱胝。不是一個俱胝，所以說是千。也不是一千，所以說是百。不是小劫，所以說是大劫。這即是說明長時間修習。數數修習，即顯示無間斷、恭敬、無餘的三種修習。
論曰：由昔及今所得轉依（āśraya-parivṛtti，轉變所依）。
釋曰：先前在入見道位時所得的轉依。此法是修道所攝持的緣故，一切所修都成為聖道。已經超過愿樂地的緣故。
論曰：為得三種佛身（trikāya，法身、報身、應身），更修加行。
釋曰：這是修道所攝持的究竟作用。由於如此的道理，菩薩更修加行。先前修道是爲了見真如（tathatā），現在重新修道是爲了獲得三身，所以說『更修』。再次。
論曰：云何？
釋曰：『云何』是疑問詞。凡是大約有六種意義的提問。一是關於修位境界的提問。修道境界自身有三種：一是加行依止，指文教；二是修行資糧，指依理判斷意義；三是修行所通達之處，指修慧境界。后三句說明三慧境界，以此來回答此問。二是關於修位三慧功能的提問。后三句說明三慧功能，以此來回答此問。首先說明聞慧是修慧的方便。其次說明思慧是修慧的資糧。最後說明無分別智是修慧的本體。三是關於修位修慧因果的提問。後面說明無分別智后所獲得的，以此來回答此問。由於修慧，此智得以產生，所以是修慧的果。如果沒有此智，就不能進入後面的道，所以。
【English Translation】 English version Wisdom Body.
Treatise says: Śamatha (calm abiding) and Vipaśyanā (insight) wisdom.
Explanation says: It reveals that these two wisdoms are tranquil and without inversion. Due to Śamatha, there is tranquility; due to Vipaśyanā, there is no inversion.
Treatise says: Through immeasurable, countless, hundreds of thousands of koṭis (a unit of measurement in India, ten million) of great kalpas, relying on repeated practice.
Explanation says: This text reveals that the three wisdoms (hearing, thinking, and meditation) possess four types of practice. It cannot be known through analogies, therefore it is said to be immeasurable. It cannot be known through numbers, therefore it is said to be countless. One hundred million is one koṭi. It is not one koṭi, therefore it is said to be thousands. It is not one thousand, therefore it is said to be hundreds. It is not a small kalpa, therefore it is said to be a great kalpa. This clarifies long-term practice. Repeated practice reveals uninterrupted, respectful, and complete three practices.
Treatise says: Through the transformation of the basis (āśraya-parivṛtti) attained in the past and present.
Explanation says: The transformation of the basis attained earlier during the stage of entering the path of seeing. Because this Dharma is upheld by the path of cultivation, all practices become the holy path. Because it has already surpassed the stage of aspiration.
Treatise says: In order to attain the three Buddha bodies (trikāya: Dharmakāya, Sambhogakāya, Nirmāṇakāya), further practice is undertaken.
Explanation says: This is the ultimate function upheld by the path of cultivation. Due to this reason, Bodhisattvas further engage in practice. Earlier practice was for seeing Suchness (tathatā), now re-engaging in practice is for attaining the three bodies, hence the term 'further practice'. Furthermore.
Treatise says: How?
Explanation says: 'How' is an interrogative word. Generally, there are about six meanings to the question. First, it is a question about the realm of the stage of cultivation. The realm of the path of cultivation itself has three aspects: first, the reliance on preliminary practices, referring to textual teachings; second, the resources for practice, referring to judging meaning based on reason; third, the place reached through practice, referring to the realm of meditative wisdom. The latter three sentences explain the realm of the three wisdoms, answering this question. Second, it is a question about the function of the three wisdoms in the stage of cultivation. The latter three sentences explain the function of the three wisdoms, answering this question. First, it explains that the wisdom of hearing is a means to meditative wisdom. Second, it explains that the wisdom of thinking is a resource for meditative wisdom. Finally, it explains that non-discriminating wisdom is the essence of meditative wisdom. Third, it is a question about the cause and effect of meditative wisdom in the stage of cultivation. The following explains what is attained after non-discriminating wisdom, answering this question. Because of meditative wisdom, this wisdom can arise, therefore it is the result of meditative wisdom. If there is no such wisdom, one cannot enter the subsequent path, therefore.
是修慧因。四約修位四修為問。后明長時修乃至無餘修。以答此問。五約修位依止為問。后明轉依以答此問。若無此轉依為依止。修位不成聖道。何以故。凡夫依未轉故。六約修位勝用為問。后明三身以答此問。為圓滿自利利他兩用故修加行。複次。
論曰。云何。
釋曰。通問修位次第。后具明次第。從初起修心乃至修位究竟。以答此問。先以三句明聞思修位即三慧境。次三句顯能入三境功能。即是三慧。次顯利他功能。即無分別智后所得。如自所證為他解說。次明四修顯修位。由四修得成滿。次明轉依顯自利轉依。是得法身四德之本。故是自利。次明三身。三身於究竟修位得成。能平等利益自他。法身是自利。應化二身是利他。複次。
論曰。如佛廣說所安立法相。于菩薩十地。
釋曰。十地即華嚴經中十地品所顯文句。此文句中。如來廣說隨所安立道理。複次。
論曰。由攝一切如來所說大乘十二部經故得現前。
釋曰。合如來所說一切法。通為一境。複次。
論曰。由治所說通別二境。
釋曰。所合之境為單為復。欲顯雙觀真俗通一無相。複次。
論曰。由生起緣極通境。出世無分別智。及無分別智后所得奢摩他毗缽舍那智。
釋曰。顯道二
【現代漢語翻譯】 是修習智慧的因。四方面圍繞修習的位次，以四種修習為提問。後面闡明長時間的修習乃至無餘的修習，以此回答這個問題。五方面圍繞修習的位次，以依止為提問。後面闡明轉依，以此回答這個問題。如果沒有這個轉依作為依止，修習的位次就不能成就聖道。為什麼呢？因為凡夫所依止的還沒有轉變的緣故。六方面圍繞修習的位次，以殊勝的作用為提問。後面闡明三身，以此回答這個問題。爲了圓滿自利利他兩種作用，所以修習加行。再者。
論曰：什麼是？
釋曰：總括地提問修習位次的次第。後面詳細闡明次第，從最初發起修習的心，乃至修習位次的究竟，以此回答這個問題。首先用三句話闡明聞、思、修的位次，就是三種智慧的境界。其次三句話顯示能夠進入三種境界的功能，就是三種智慧。其次顯示利他的功能，就是無分別智的后得智。如同自己所證悟的，為他人解說。其次闡明四種修習，顯示修習的位次，由四種修習得以成就圓滿。其次闡明轉依，顯示自利的轉依，是獲得法身四德的根本，所以是自利。其次闡明三身。三身在究竟的修習位次得以成就，能夠平等利益自己和他人。法身是自利，應化二身是利他。再者。
論曰：如佛廣泛宣說所安立的法相，在菩薩十地中。
釋曰：十地就是《華嚴經》中的〈十地品〉所顯示的文句。這些文句中，如來廣泛宣說隨所安立的道理。再者。
論曰：由於攝持一切如來所說的大乘十二部經，所以得以現前。
釋曰：總合如來所說的一切法，統為一個境界。再者。
論曰：由於對治所說的通境和別境。
釋曰：所總合的境界是單一的還是複合的？想要顯示雙重觀照真諦和俗諦，通達一相和無相。再者。
論曰：由於生起緣于極通的境界，生起出世間的無分別智，以及無分別智后所得的奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）智。
釋曰：顯示道和二
【English Translation】 These are the causes for cultivating wisdom. The fourth aspect concerns the stages of cultivation, with the four cultivations as questions. Later, it clarifies prolonged cultivation, even cultivation without remainder, to answer this question. The fifth aspect concerns the stages of cultivation, with reliance as the question. Later, it clarifies the transformation of reliance (Parāvṛtti-āśraya), to answer this question. If there is no such transformation of reliance as a basis, the stages of cultivation cannot achieve the holy path. Why? Because the reliance of ordinary beings has not been transformed. The sixth aspect concerns the stages of cultivation, with the supreme function as the question. Later, it clarifies the three bodies (Trikāya), to answer this question. To perfect both self-benefit and benefiting others, one cultivates the preliminary practices (Prayoga). Furthermore.
Treatise: What is it?
Explanation: Generally asks about the order of the stages of cultivation. Later, it explains the order in detail, from the initial arising of the mind of cultivation to the ultimate stage of cultivation, to answer this question. First, it uses three sentences to clarify that the stages of hearing, thinking, and meditating are the objects of the three wisdoms. Second, three sentences reveal the function of being able to enter the three realms, which are the three wisdoms. Third, it reveals the function of benefiting others, which is the wisdom attained after non-discriminating wisdom (Nirvikalpa-jñāna). Just as one has realized, one explains it to others. Next, it clarifies the four cultivations, revealing the stages of cultivation, which are accomplished and perfected by the four cultivations. Next, it clarifies the transformation of reliance, revealing the self-benefiting transformation of reliance, which is the root of attaining the four virtues of the Dharma body (Dharmakāya), hence it is self-benefiting. Next, it clarifies the three bodies. The three bodies are accomplished in the ultimate stage of cultivation, capable of equally benefiting oneself and others. The Dharma body is self-benefiting, while the manifested body (Nirmāṇakāya) and the enjoyment body (Saṃbhogakāya) are for benefiting others. Furthermore.
Treatise: As the Buddha extensively explained the established Dharma characteristics in the ten Bhūmis of a Bodhisattva.
Explanation: The ten Bhūmis are the phrases and sentences revealed in the 'Ten Bhūmi Chapter' of the Avataṃsaka Sūtra. Within these phrases and sentences, the Tathāgata extensively explains the principles established accordingly. Furthermore.
Treatise: Because it encompasses all the twelve divisions of the Mahāyāna scriptures spoken by the Tathāgata, it can be manifested.
Explanation: Combining all the Dharmas spoken by the Tathāgata, they are collectively considered as one object. Furthermore.
Treatise: Because it cures the common and specific objects that are spoken of.
Explanation: Is the combined object singular or composite? It seeks to reveal the dual contemplation of truth and convention, understanding the single aspect and the non-aspect. Furthermore.
Treatise: Because it arises from the extremely common object, giving rise to the transcendental non-discriminating wisdom (Nirvikalpa-jñāna), and the Śamatha (calm abiding) and Vipaśyanā (insight) wisdom attained after non-discriminating wisdom.
Explanation: Reveals the path and two
體更互相攝。由奢摩他故智不散。由毗缽舍那故。定無啖味等染污。複次。
論曰。無分別智后所得奢摩他毗缽舍那智。由無量無數百千俱胝大劫中。依數數修習。由昔所得轉依。為得三種佛身更修加行。
釋曰。此智為是世智為出世智。不可說是世智以非世間所習故。不可說是出世智。以於世間心中起故。故此心異無分別智心。此心亦可說世出世及非世非出世。此二智于長時數習故得轉依。由轉依故菩薩作心云。我今必定應得三種佛身為此義故更修加行。
論曰。是聲聞見道。是菩薩見道。此二見道差別云何。
釋曰。聲聞見道是他道。菩薩見道是自道。此二見道道差別及果差別。其相云何。
論曰。聲聞菩薩見道。應知有十一種差別。
釋曰。前五明道差別。后六明果差別。前五明道差別者。
論曰。何者為十一。一由境界差別。謂緣大乘法為境。
釋曰。如來所說大乘十二部經。說修行法。緣此法為境故發道心。小乘道則無此事。
論曰。二由依止差別。謂依大福德智慧資糧為依止。
釋曰。此道與二乘及世間道有異。世間但修福德而無智慧。二乘但修智慧而無福德。菩薩具修福德智慧。故助道得成。助道即是依止。此依止在道方便中即思修二
【現代漢語翻譯】 現代漢語譯本： 體性更互相攝持。由於奢摩他（Śamatha，止）的緣故，智慧不會散亂。由於毗缽舍那（Vipaśyanā，觀）的緣故，禪定沒有貪味等染污。再者。 論曰：無分別智（Nirvikalpa-jñāna）之後的所得的奢摩他和毗缽舍那智，由於在無量無數百千俱胝大劫中，依據數數修習，由於過去所得的轉依（āśraya-parāvṛtti），爲了獲得三種佛身（trikāya）而更修加行。 釋曰：此智是世間智還是出世間智？不可說是世間智，因為它不是世間所習的。不可說是出世間智，因為它在世間心中生起。所以此心異於無分別智心。此心也可以說是世間、出世間以及非世間非出世間。這兩種智慧由於長時間數數修習而得到轉依。由於轉依的緣故，菩薩生起這樣的心念：『我今必定應當獲得三種佛身』，爲了這個意義而更修加行。 論曰：是聲聞（Śrāvaka）見道（darśana-mārga），是菩薩（Bodhisattva）見道，這兩種見道的差別是什麼？ 釋曰：聲聞見道是他道，菩薩見道是自道。這兩種見道的差別以及果的差別，它們的相是什麼？ 論曰：聲聞菩薩的見道，應當知道有十一種差別。 釋曰：前面五種說明道的差別，後面六種說明果的差別。前面五種說明道的差別是： 論曰：哪十一種差別？一是由境界差別，即緣大乘法（Mahāyāna-dharma）為境界。 釋曰：如來所說的大乘十二部經，說修行法，緣此法為境界，所以發起道心。小乘道（Hinayāna-mārga）則沒有這件事。 論曰：二是由依止差別，即依大福德智慧資糧為依止。 釋曰：此道與二乘（Śrāvakayāna and Pratyekabuddhayāna）以及世間道有異。世間道只修福德而沒有智慧，二乘只修智慧而沒有福德。菩薩具修福德智慧，所以助道得以成就。助道就是依止。此依止在道方便中即是思和修。
【English Translation】 English version: The nature further interpenetrates each other. Because of Śamatha (tranquility), wisdom is not scattered. Because of Vipaśyanā (insight), samādhi (concentration) is free from defilements such as craving for taste. Furthermore, The Treatise says: The Śamatha and Vipaśyanā wisdom obtained after Nirvikalpa-jñāna (non-discriminating wisdom), through countless, innumerable hundreds of thousands of koṭis (a large number) of great kalpas (eons), based on repeated practice, due to the āśraya-parāvṛtti (transformation of the basis) obtained in the past, further cultivate additional practices in order to attain the Trikāya (three bodies of the Buddha). The Commentary says: Is this wisdom worldly or supramundane? It cannot be said to be worldly wisdom because it is not practiced by the world. It cannot be said to be supramundane wisdom because it arises in the minds of worldly beings. Therefore, this mind is different from the mind of non-discriminating wisdom. This mind can also be said to be worldly, supramundane, and neither worldly nor supramundane. These two wisdoms attain āśraya-parāvṛtti (transformation of the basis) due to prolonged and repeated practice. Due to āśraya-parāvṛtti, the Bodhisattva generates the thought: 'I must definitely attain the Trikāya (three bodies of the Buddha) now,' and for this meaning, further cultivates additional practices. The Treatise says: Is it the darśana-mārga (path of seeing) of the Śrāvaka (hearer), or the darśana-mārga of the Bodhisattva? What is the difference between these two darśana-mārgas? The Commentary says: The darśana-mārga of the Śrāvaka is the 'other' path, and the darśana-mārga of the Bodhisattva is the 'self' path. What are the differences in these two darśana-mārgas and the differences in their fruits? The Treatise says: It should be known that there are eleven differences between the darśana-mārgas of the Śrāvaka and the Bodhisattva. The Commentary says: The first five explain the differences in the path, and the last six explain the differences in the fruit. The first five, explaining the differences in the path, are: The Treatise says: What are the eleven? One is the difference in the object, namely, taking the Mahāyāna-dharma (Great Vehicle Dharma) as the object. The Commentary says: The twelve divisions of the Mahāyāna scriptures spoken by the Tathāgata (Thus Come One) explain the methods of practice. Taking this Dharma as the object, the mind of the path is aroused. The Hinayāna-mārga (Small Vehicle path) does not have this. The Treatise says: Two is the difference in the support, namely, relying on the accumulation of great merit and wisdom as the support. The Commentary says: This path is different from the paths of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the worldly paths. Worldly paths only cultivate merit without wisdom, and the Two Vehicles only cultivate wisdom without merit. The Bodhisattva cultivates both merit and wisdom, so the auxiliary path can be accomplished. The auxiliary path is the support. This support in the means of the path is contemplation and cultivation.
慧。
論曰。三由通達差別。謂通達人法二無我。
釋曰。先於方便中已得思修慧。從此得入真觀。能通達人法二無我理故。於人法不生愛著。凡夫著人。二乘著法。菩薩並不著。故言離欲人法。此即明菩薩所得真修慧。是正道體異於小乘。
論曰。四由涅槃差別。謂攝無住處涅槃。以為住處。
釋曰。此涅槃非是道果。是道住處。何以故。由菩薩行般若。觀察生死過失故。修道不在生死。由菩薩行大悲。觀眾生苦起救濟心。雖不在生死而不捨生死故。不住涅槃。由道住此處不執真俗二相生故。名無相道。小乘道則無此事。
論曰。五由地差別。謂依十地為出離。
釋曰。道有下中上。上即是十地。此十地出離四種生死。為通功能。依此十地菩薩道。能出離異於小乘。后六明果差別者。
論曰。六七由清凈差別。謂滅煩惱習氣。及治凈土為清凈。
釋曰。前有五事已明道差別。此下六事。次明修道所得果與二乘有異。第六明內清凈。第七明外清凈。內由自相續中修道。滅除煩惱習氣故。名內清凈。外由修凈土行。所居之土無有五濁。如頗黎柯等世界故。名外清凈。內為自清凈。外為清凈他。小乘則無此事。
論曰。八由於一切眾生得平等心差別。謂為成熟眾
【現代漢語翻譯】 現代漢語譯本 慧（Prajna，智慧）。
論曰：三種由通達差別。謂通達人無我（Pudgala-nairatmya，對個體不存在的理解）和法無我（Dharma-nairatmya，對現象不存在的理解）。
釋曰：先前在方便（Upaya，善巧方便）中已獲得思修慧（思維和修習所生的智慧）。從此得以進入真觀（真實的觀察）。能通達人無我和法無我的道理。因此對於人法不生愛著。凡夫執著於人，二乘（聲聞乘和緣覺乘）執著於法，菩薩（菩薩）兩者都不執著。所以說遠離對人法的慾望。這說明菩薩所獲得的真修慧，是正道之體，不同於小乘（Hinayana）。
論曰：四種由涅槃（Nirvana，寂滅）差別。謂攝取無住處涅槃（Apratisthita-nirvana，無住涅槃），作為住處。
釋曰：此涅槃不是道果（修道的果實），而是道的住處。為什麼呢？因為菩薩行般若（Prajna，智慧），觀察生死的過失，所以修道不在生死之中。由於菩薩行大悲（Maha-karuna，偉大的慈悲），觀察眾生的痛苦而生起救濟之心，雖然不在生死之中，但不捨棄生死，所以不住于涅槃。由於道住於此處，不執著于真俗二相的生起，所以名為無相道（Ananimitta-marga，無相之道）。小乘道則沒有這件事。
論曰：五種由地（Bhumi，菩薩的階位）差別。謂依十地（Dasa-bhumi，十地）為出離。
釋曰：道有下、中、上。上即是十地。這十地出離四種生死，為共通的功能。依靠這十地菩薩道，能出離，不同於小乘。後面六種說明果的差別。
論曰：六、七種由清凈差別。謂滅煩惱習氣（Klesa-vasana，煩惱的習氣），以及治理凈土（Buddha-kshetra，佛土）為清凈。
釋曰：前面有五件事已經說明道的差別。這下面六件事，接著說明修道所得到的果與二乘有差異。第六種說明內清凈，第七種說明外清凈。內清凈由於在自身的相續中修道，滅除煩惱習氣，所以名為內清凈。外清凈由於修凈土行，所居住的國土沒有五濁（五種濁染），如頗黎柯（Vaidoorya，琉璃）等世界，所以名為外清凈。內清凈是爲了自身清凈，外清凈是爲了清凈他人。小乘則沒有這件事。
論曰：八種由於一切眾生得平等心差別。謂爲了成熟眾
【English Translation】 English version Wisdom (Prajna).
Treatise: Three are due to the difference of thorough understanding. Namely, thoroughly understanding the non-self of persons (Pudgala-nairatmya, the understanding of the non-existence of an individual self) and the non-self of phenomena (Dharma-nairatmya, the understanding of the non-existence of phenomena).
Explanation: Previously, in the means (Upaya, skillful means), one has already obtained wisdom from thinking and cultivation (思修慧). From this, one can enter true observation. One can thoroughly understand the principle of the non-self of persons and the non-self of phenomena. Therefore, one does not generate attachment to persons and phenomena. Ordinary people are attached to persons, the two vehicles (Shravakayana and Pratyekabuddhayana) are attached to phenomena, and Bodhisattvas (菩薩) are not attached to either. Therefore, it is said to be free from desire for persons and phenomena. This clarifies that the true cultivation wisdom obtained by Bodhisattvas is the essence of the right path, different from the Hinayana (小乘).
Treatise: Four are due to the difference of Nirvana (Nirvana, liberation). Namely, taking non-abiding Nirvana (Apratisthita-nirvana, non-abiding Nirvana) as the dwelling place.
Explanation: This Nirvana is not the fruit of the path (the result of cultivation), but the dwelling place of the path. Why? Because Bodhisattvas practice Prajna (Prajna, wisdom), observing the faults of birth and death, so cultivation is not within birth and death. Because Bodhisattvas practice great compassion (Maha-karuna, great compassion), observing the suffering of sentient beings and generating the mind of saving them, although they are not within birth and death, they do not abandon birth and death, so they do not abide in Nirvana. Because the path dwells here, without attachment to the arising of the two aspects of truth and convention, it is called the signless path (Ananimitta-marga, the path without characteristics). The Hinayana path does not have this.
Treatise: Five are due to the difference of grounds (Bhumi, stages of a Bodhisattva). Namely, relying on the ten grounds (Dasa-bhumi, the ten grounds) for liberation.
Explanation: The path has lower, middle, and upper. The upper is the ten grounds. These ten grounds liberate from the four kinds of birth and death, as a common function. Relying on these ten grounds, the Bodhisattva path can liberate, different from the Hinayana. The following six explain the difference of the fruit.
Treatise: Six and seven are due to the difference of purity. Namely, extinguishing the habitual tendencies of afflictions (Klesa-vasana, habitual tendencies of afflictions), and purifying the Buddha-land (Buddha-kshetra, Buddha-field) as purity.
Explanation: The previous five matters have already explained the difference of the path. The following six matters then explain that the fruit obtained from cultivation is different from the two vehicles. The sixth explains inner purity, and the seventh explains outer purity. Inner purity is due to cultivating the path within one's own continuum, extinguishing the habitual tendencies of afflictions, so it is called inner purity. Outer purity is due to cultivating the practice of pure lands, where the land one dwells in has no five defilements (five turbidities), like the Vaidoorya (Vaidoorya, lapis lazuli) world, so it is called outer purity. Inner purity is for one's own purity, and outer purity is for purifying others. The Hinayana does not have this.
Treatise: Eight are due to the difference of obtaining equanimity towards all sentient beings. Namely, for maturing all
生。不捨加行功德善根。
釋曰。菩薩如自身應般涅槃。欲般涅槃一切眾生。由此平等心故。不捨加行功德善根。余度為功德般若為善根。又五度為功德精進為善根。又般若精進為善根。余度為功德。少乘則無此事。
論曰。九由受生差別。謂生如來家為生故。
釋曰。見真如理。證佛法身。能使如來種性不絕故。稱生如來家由生如來家乃至當來得成佛故。言為生故。小乘則無此事。
論曰。十由顯現差別。謂于佛子大集輪中。常能顯現。為攝受正法。
釋曰。諸菩薩通稱佛子。眾多菩薩聚會故言大集。如來所說法有三義故名輪。一能上下。二未得能得已得能守。三能從此到彼。菩薩常于大集中顯現示不破僧。常於法輪中顯現示能護持正法。已得令不失為攝。未得令得為受。小乘則無此事。
論曰。十一由果差別。謂十力無畏不共如來法。及無量功德生為果故。
釋曰。菩薩修道皆為得如來。如此等果。小乘則無此事。
論曰。此中說兩偈。
釋曰。此中即見道中說兩偈。顯從見道方便入真如觀。
論曰。
名義互為客 菩薩應尋思 應觀二唯量 及彼二假說 從此生實智 離塵分別三 若見其非有 得入三無性
論曰。名
【現代漢語翻譯】 現代漢語譯本 生。不捨加行功德善根。
釋曰。菩薩如同自身應該般涅槃（parinirvana，入滅）。想要般涅槃一切眾生。因為這種平等心的緣故，不捨棄加行功德善根。其餘的度（paramita，波羅蜜）是功德，般若（prajna，智慧）是善根。又，五度是功德，精進是善根。又，般若和精進是善根，其餘的度是功德。小乘則沒有這件事。
論曰。第九是由受生差別。說的是生在如來家是生。
釋曰。見到真如理，證得佛法身，能夠使如來種性不絕，因此稱為生如來家。由於生在如來家，乃至將來能夠成佛，所以說是『為生故』。小乘則沒有這件事。
論曰。第十是由顯現差別。說的是在佛子大集輪中，常常能夠顯現，爲了攝受正法。
釋曰。諸菩薩通稱為佛子。眾多菩薩聚會所以說大集。如來說法有三種意義所以名為輪：一能上下，二未得能得已得能守，三能從此到彼。菩薩常常在大集中顯現，示現不破僧。常常在法輪中顯現，示現能夠護持正法。已經得到的令不失去，這是攝；未得到的令得到，這是受。小乘則沒有這件事。
論曰。第十一是由果差別。說的是十力（dasabala，如來十種力）、無畏（vaisaradya，四無畏）、不共如來法（avenikadharma，十八不共法），以及無量功德生為果的緣故。
釋曰。菩薩修道都是爲了得到如來這樣的果。小乘則沒有這件事。
論曰。此中說了兩首偈。
釋曰。此中即見道中說了兩首偈。顯示從見道的方便入真如觀。
論曰。
名義互為客，菩薩應尋思 應觀二唯量，及彼二假說 從此生實智，離塵分別三 若見其非有，得入三無性
論曰。
名
【English Translation】 English version Birth. Not abandoning the merits and roots of virtue of additional practices.
Explanation: Bodhisattvas, like themselves, should enter parinirvana (parinirvana, complete nirvana). They desire to bring all sentient beings to parinirvana. Because of this equanimous mind, they do not abandon the merits and roots of virtue of additional practices. The remaining perfections (paramita, crossing over) are merits, and prajna (prajna, wisdom) is the root of virtue. Furthermore, the five perfections are merits, and diligence is the root of virtue. Also, prajna and diligence are the root of virtue, and the remaining perfections are merits. The Hinayana (lesser vehicle) does not have this.
Treatise: The ninth is due to the difference in birth. It refers to being born into the family of the Tathagata (Tathagata, thus-gone-one) as birth.
Explanation: Seeing the principle of Suchness (tathata, suchness) and realizing the Dharma-body of the Buddha enables the lineage of the Tathagata to continue uninterrupted. Therefore, it is called being born into the family of the Tathagata. Because of being born into the family of the Tathagata, and even attaining Buddhahood in the future, it is said 'because of birth.' The Hinayana does not have this.
Treatise: The tenth is due to the difference in manifestation. It refers to being able to constantly manifest in the great assembly wheel of the Buddha's disciples in order to embrace the true Dharma.
Explanation: All Bodhisattvas are generally called Buddha's disciples. The gathering of many Bodhisattvas is called a great assembly. The Dharma spoken by the Tathagata has three meanings, so it is called a wheel: first, it can go up and down; second, what has not been attained can be attained, and what has been attained can be maintained; third, it can go from here to there. Bodhisattvas constantly manifest in the great assembly, showing that they do not break the Sangha (sangha, community). They constantly manifest in the Dharma wheel, showing that they can uphold the true Dharma. Causing what has already been obtained not to be lost is embracing; causing what has not been obtained to be obtained is receiving. The Hinayana does not have this.
Treatise: The eleventh is due to the difference in result. It refers to the ten powers (dasabala, ten powers of a Buddha), fearlessness (vaisaradya, four fearlessnesses), the unique Buddha-dharmas (avenikadharma, eighteen unique qualities of a Buddha), and the birth of immeasurable merits as the result.
Explanation: Bodhisattvas cultivate the path all to attain the results of the Tathagata. The Hinayana does not have this.
Treatise: Two verses are spoken here.
Explanation: Here, in the path of seeing, two verses are spoken. They show entering the contemplation of Suchness from the expedient of the path of seeing.
Treatise:
'Name and meaning are mutual guests, Bodhisattvas should contemplate.' 'One should observe the two as mere measures, and the provisional designation of those two.' 'From this arises true wisdom, free from the three dusts of discrimination.' 'If one sees that they are non-existent, one attains entry into the three non-natures.'
Treatise:
'Name'
義互為客。菩薩應尋思。
釋曰。名于義中是客。義于名中亦是客。以非本性類故。菩薩入寂靜位。應觀此道理。此即第一尋思方便。
論曰。應觀二唯量及彼二假說。
釋曰。菩薩應觀名義二法。唯無所有為量。何以故。義有二種。一自性二差別。悉無所有。但是假說。此假說若與義同。義無所有假說亦無所有。若與義不同。則自然無所有。假說即是名。名無所有故於義是客。義無所有故於名是客。無所有是名義本性故。以本性為唯量。若分別作名義。此分別本性無相故。以無相為名義唯量。此即第二如實智方便。
論曰。從此生實智離塵分別三。
釋曰。從四種尋思生四種如實智。何人能得此四智。若人能見三種。但是分別實無外塵。此人則得一分如實智。何者是三分別。一分別名。二分別自性。三分別差別。
論曰。若見其非有。
釋曰。前二句明瞭達三分別。得入無塵觀。依依他性以遣分別性。此句明依真如遣依他性。云何能遣。由名義無所有。能分別亦不得是有。何以故。若所分別名義是有。能分別緣此名義。可說是有。由名義無所有。所分別因緣既是無。能分別體亦無所有。若菩薩見名義無所有故。能分別亦無所有。此菩薩得入何觀。
論曰。得入三
【現代漢語翻譯】 現代漢語譯本：義互為客。菩薩應尋思。
釋曰：名于義中是客，義于名中亦是客。以非本性之類故。菩薩入寂靜位，應觀此道理。此即第一尋思方便。
論曰：應觀二唯量及彼二假說。
釋曰：菩薩應觀名義二法，唯無所有為量。何以故？義有二種：一自性，二差別。悉無所有，但是假說。此假說若與義同，義無所有，假說亦無所有。若與義不同，則自然無所有。假說即是名。名無所有故，于義是客；義無所有故，于名是客。無所有是名義本性故，以本性為唯量。若分別作名義，此分別本性無相故，以無相為名義唯量。此即第二如實智方便。
論曰：從此生實智離塵分別三。
釋曰：從四種尋思生四種如實智。何人能得此四智？若人能見三種，但是分別實無外塵，此人則得一分如實智。何者是三分別？一分別名，二分別自性，三分別差別。
論曰：若見其非有。
釋曰：前二句明瞭達三分別，得入無塵觀。依依他性以遣分別性。此句明依真如遣依他性。云何能遣？由名義無所有，能分別亦不得是有。何以故？若所分別名義是有，能分別緣此名義，可說是有。由名義無所有，所分別因緣既是無，能分別體亦無所有。若菩薩見名義無所有故，能分別亦無所有。此菩薩得入何觀？
論曰：得入三
【English Translation】 English version: Meaning and name are mutually guests. Bodhisattvas should contemplate this.
Explanation: Name is a guest in meaning, and meaning is also a guest in name, because they are not of the nature of inherent existence. When Bodhisattvas enter the state of tranquility, they should contemplate this principle. This is the first skillful means of contemplation.
Treatise: One should contemplate the two as merely measure and their two designations.
Explanation: Bodhisattvas should contemplate the two dharmas of name and meaning as being measured only by non-existence. Why? Because meaning has two aspects: inherent nature and difference. Both are non-existent, being merely designations. If these designations are the same as meaning, then since meaning is non-existent, the designations are also non-existent. If they are different from meaning, then they are naturally non-existent. Designation is name. Since name is non-existent, it is a guest in meaning; since meaning is non-existent, it is a guest in name. Non-existence is the inherent nature of name and meaning; therefore, inherent nature is the only measure. If one differentiates between name and meaning, this differentiation is without inherent nature; therefore, non-appearance is the only measure of name and meaning. This is the second skillful means of true knowledge.
Treatise: From this arise true knowledge, freedom from defilement, and the three discriminations.
Explanation: From the four types of contemplation arise four types of true knowledge. Who can attain these four knowledges? If one can see the three discriminations as merely discriminations without external defilement, then one attains a portion of true knowledge. What are the three discriminations? First, discrimination of name; second, discrimination of inherent nature; third, discrimination of difference.
Treatise: If one sees that they are non-existent.
Explanation: The previous two sentences clearly explain attaining the three discriminations and entering the defilement-free contemplation. Relying on dependent nature to eliminate discriminatory nature. This sentence explains relying on Suchness (真如) to eliminate dependent nature. How can it be eliminated? Because name and meaning are non-existent, the ability to discriminate also cannot be said to exist. Why? If the name and meaning being discriminated were existent, then the ability to discriminate, which relies on these name and meaning, could be said to exist. Because name and meaning are non-existent, the causes and conditions being discriminated are non-existent, and the entity of the ability to discriminate is also non-existent. If Bodhisattvas see that name and meaning are non-existent, then the ability to discriminate is also non-existent. What contemplation does this Bodhisattva enter?
Treatise: Enters the three
無性。
釋曰。菩薩見名義更互為客。入異名義分別性。若菩薩見名自性假說。差別假說唯分別為體。得入分別無相性。若菩薩但見亂識無六種相。此亂識體不成故不可說。因緣不成故不可執有生起。此中分別既無。言說亦不可得。則入依他無生性。若菩薩見此二義有無無所有。則入三無性非安立諦。
論曰。又正教兩偈如分別觀論說。
釋曰。今此論中顯入見道境智不圓滿故引分別觀。論兩偈顯成此義。何人何位能見此心。但是影無實法義。
論曰。
菩薩在靜位 觀心唯是影 舍離外塵相 唯定觀自想 菩薩住于內 入所取非有 次觀能取空 后觸二無得
論曰。菩薩在靜位觀心唯是影。
釋曰。唯菩薩人在寂靜位。能作此觀法。義實無所有。心似法義顯現。故說唯是影。
論曰。舍離外塵相唯定觀自想。
釋曰。若人在寂靜位中。已了別心唯是影。能除外塵相。是自心似法及義相起。作如此觀。
論曰。菩薩住于內。
釋曰。若菩薩心。如此得住實無有塵。心緣內心起。不緣外塵故住于內。若住于內此心定何所觀。
論曰。入所取非有。
釋曰。是所取義實無所有。菩薩能見所取境空。
論曰。次觀能取
【現代漢語翻譯】 現代漢語譯本 無自性。
解釋：菩薩觀察到名和義相互作為客體，從而進入對不同名和義的分別自性。如果菩薩觀察到名的自性是假說，差別的假說也僅僅是分別的體現，就能進入分別的無相自性。如果菩薩僅僅觀察到混亂的意識沒有六種相狀，那麼這個混亂意識的本體就無法成立，因此不可說。因為因緣不成立，所以不能執著于生起。在這種情況下，既然分別不存在，言說也無法獲得，就能進入依他的無生自性。如果菩薩觀察到這兩種意義的有和無都沒有實在，就能進入三無自性，即非安立諦。
論：正如《分別觀論》所說，還有正教的兩首偈頌。
解釋：現在這部論典中，爲了顯示進入見道的境界和智慧並不圓滿，所以引用《分別觀論》的兩首偈頌來闡明這個道理。什麼人，在什麼位置，能夠看到這個心，它僅僅是影子，沒有真實的法義？
論：
菩薩在靜位，觀心唯是影； 舍離外塵相，唯定觀自想； 菩薩住于內，入所取非有； 次觀能取空，后觸二無得。
論：菩薩在靜位，觀心唯是影。
解釋：只有菩薩在寂靜的位置，才能進行這樣的觀察。實際上什麼都沒有，心卻像法義一樣顯現，所以說僅僅是影子。
論：舍離外塵相，唯定觀自想。
解釋：如果有人在寂靜的位置，已經了知心僅僅是影子，就能去除外在塵相。這是自心像法和義的相狀生起，進行這樣的觀察。
論：菩薩住于內。
解釋：如果菩薩的心，像這樣安住，實際上沒有塵埃。心緣于內心生起，不緣于外在的塵埃，所以安住于內。如果安住于內，這顆心究竟觀察什麼呢？
論：入所取非有。
解釋：所取之義實際上什麼都沒有。菩薩能夠見到所取的境是空性的。
論：次觀能取
【English Translation】 English version No Self-nature (Anattā).
Explanation: A Bodhisattva sees that name and meaning mutually act as objects, thereby entering into the differentiated nature of different names and meanings. If a Bodhisattva sees that the self-nature of name is a provisional designation, and the provisional designation of difference is merely the embodiment of differentiation, then they can enter into the non-characteristic nature of differentiation. If a Bodhisattva only sees that the confused consciousness does not have six aspects, then the substance of this confused consciousness cannot be established, and therefore cannot be spoken of. Because the conditions are not established, one cannot cling to arising. In this case, since differentiation does not exist, speech is also unattainable, and one can enter into the dependent, unarisen nature. If a Bodhisattva sees that the existence and non-existence of these two meanings have no reality, then they can enter into the three no-self-natures, which are not established truths (non-established truths).
Treatise: Moreover, as the 'Treatise on Differentiated Observation' says, there are also two verses of correct teaching.
Explanation: Now, in this treatise, in order to show that the realm and wisdom of entering the path of seeing are not complete, the two verses from the 'Treatise on Differentiated Observation' are quoted to clarify this meaning. What person, in what position, can see this mind, which is merely a shadow without real Dharma meaning?
Treatise:
The Bodhisattva in stillness, observes the mind as only a shadow; Relinquishing the appearance of external dust, solely with concentration observes self-thought; The Bodhisattva dwells within, entering the grasped as non-existent; Next observes the grasper as empty, afterwards touches the unobtainable of both.
Treatise: The Bodhisattva in stillness, observes the mind as only a shadow.
Explanation: Only a Bodhisattva in a state of stillness can perform this observation. In reality, there is nothing, but the mind appears like Dharma meaning, therefore it is said to be only a shadow.
Treatise: Relinquishing the appearance of external dust, solely with concentration observes self-thought.
Explanation: If someone is in a state of stillness and has already understood that the mind is only a shadow, they can remove the appearance of external dust. This is the arising of the self-mind's appearance of Dharma and meaning, and one makes such an observation.
Treatise: The Bodhisattva dwells within.
Explanation: If the Bodhisattva's mind dwells like this, in reality there is no dust. The mind arises in relation to the inner mind, not in relation to external dust, therefore it dwells within. If one dwells within, what exactly does this mind observe?
Treatise: Entering the grasped as non-existent.
Explanation: The meaning of what is grasped is actually non-existent. The Bodhisattva is able to see that the grasped object is empty.
Treatise: Next observes the grasper
空。
釋曰。由所取義既實非有。世間所說心是能取。如此道理亦不得成。是故觀行人亦不見有能取心。前已不見所取。后又不見能取。是時觀行人有何所得。
論曰。后觸二無得。
釋曰。真如非所取非能取。以無所得為體故。說真如為二無得。是人先已入無相性。次入無生性。后入真如無性性。觸以入得為義。由入得真如故名為觸。前兩偈與后兩偈異相云何。前兩偈約名義及假說。顯四尋思及四如實智。為方便得入真觀。后兩偈明三性體及三無性。又前兩偈顯正教。明入三性及三無性。后兩偈顯所入三性及三無性。
論曰。復有大乘莊嚴經論。所說五偈為顯此道。
釋曰。經義深隱難解。如實顯了經中正義。故名莊嚴經論。論解此經故得莊嚴名。莊嚴經論中有眾多義。今但略取五偈。此偈欲何所顯。此偈為顯于修道中難覺了義。
論曰。
菩薩生長福及慧 二種資糧無量際 於法思惟心決故 能了義類分別因
論曰。菩薩生長福及慧。
釋曰。菩薩如前釋生在見位。長在修位。又初剎那名生。后剎那名長。又單名生複名長。菩薩所修唯復無單故。生長一時而成。所生長何法。謂福及慧。施等三度名福。般若名慧。精進及定若為生福則屬福。若為生慧
【現代漢語翻譯】 現代漢語譯本：
釋曰：因為所執取的意義實際上並不存在，世間所說的心是能執取者，這樣的道理也無法成立。因此，觀行者也見不到能執取的心。之前已經見不到所執取的，之後又見不到能執取的，這時觀行者有什麼可以得到的呢？
論曰：后觸二無得。
釋曰：真如（Tathata，事物的真實如是之相）不是所執取的，也不是能執取的，以無所得為本體。所以說真如為二無得。這個人先已進入無相性（Nirnimitta-svabhava，無相的自性），其次進入無生性（Anutpada-svabhava，不生不滅的自性），最後進入真如無性性（Tathata-nihsvabhava-svabhava，真如的無自性自性）。觸，以進入獲得為意義。因為進入獲得真如，所以名為觸。前面兩偈和後面兩偈的差異在哪裡呢？前面兩偈是就名義和假說，顯示四尋思（Caturvidha-paryesana，四種尋求）和四如實智（Caturvidha-yathabhutajnana，四種如實智慧），作為方便得以進入真觀。後面兩偈說明三性體（Trisvabhava，三種自性）和三無性（Trinihsvabhava，三種無自性）。而且前面兩偈顯示正教，說明進入三性和三無性。後面兩偈顯示所進入的三性和三無性。
論曰：復有《大乘莊嚴經論》（Mahayanasutralamkara，又稱《大乘經莊嚴論》），所說五偈為顯示此道。
釋曰：經義深奧隱晦難以理解，如實地顯明經中的正義，所以名為《莊嚴經論》。論解釋此經，所以得到莊嚴之名。《莊嚴經論》中有眾多意義，現在只略取五偈。這偈想要顯示什麼呢？這偈是爲了顯示在修道中難以覺察的意義。
論曰：
菩薩生長福及慧，二種資糧無量際，於法思惟心決故，能了義類分別因。
論曰：菩薩生長福及慧。
釋曰：菩薩如前面解釋，生在見位（Darshana-marga，見道位），長在修位（Bhavana-marga，修道位）。又最初的剎那名為生，之後的剎那名為長。又單隻名為生，又名為長。菩薩所修唯有復無單，所以生長一時而成。所生長的是什麼法？是福和慧。佈施等三種波羅蜜（Paramita，到彼岸）名為福，般若（Prajna，智慧）名為慧。精進和禪定如果爲了生福，則屬於福。如果爲了生慧
【English Translation】 English version:
Explanation: Because the meaning that is grasped is actually non-existent, and the mind that the world speaks of as the grasper, such a principle cannot be established. Therefore, the practitioner in contemplation also does not see a grasping mind. Previously, what was grasped was not seen, and afterwards, the grasper is not seen. At this time, what can the practitioner in contemplation obtain?
Treatise: Afterwards, touching, two unobtainables.
Explanation: Suchness (Tathata) is neither the grasped nor the grasper, because it takes unobtainability as its essence. Therefore, Suchness is said to be two unobtainables. This person has already entered the signless nature (Nirnimitta-svabhava), then enters the unarisen nature (Anutpada-svabhava), and finally enters the Suchness-no-nature nature (Tathata-nihsvabhava-svabhava). 'Touching' means entering and obtaining. Because of entering and obtaining Suchness, it is called 'touching'. What is the difference between the first two verses and the last two verses? The first two verses, based on name and meaning and provisional speech, reveal the four seekings (Caturvidha-paryesana) and the four true knowledges (Caturvidha-yathabhutajnana), as a means to enter true contemplation. The last two verses explain the three natures (Trisvabhava) and the three no-natures (Trinihsvabhava). Moreover, the first two verses reveal the correct teaching, explaining entering the three natures and the three no-natures. The last two verses reveal the three natures and three no-natures that are entered.
Treatise: Furthermore, the Mahayanasutralamkara (The Ornament of the Great Vehicle Sutras) speaks of five verses to reveal this path.
Explanation: The meaning of the sutras is profound and obscure, difficult to understand. It truly reveals the correct meaning in the sutras, therefore it is called The Ornament of the Sutras. The treatise explains this sutra, therefore it obtains the name 'Ornament'. In The Ornament of the Sutras there are many meanings, but now only five verses are briefly taken. What does this verse want to reveal? This verse is to reveal the meaning that is difficult to perceive in the practice of the path.
Treatise:
The Bodhisattva grows merit and wisdom, two kinds of provisions without limit; because of decisive thought on the Dharma, one can understand the causes of the distinctions of meanings.
Treatise: The Bodhisattva grows merit and wisdom.
Explanation: The Bodhisattva, as explained before, is born in the seeing stage (Darshana-marga) and grows in the cultivation stage (Bhavana-marga). Also, the first moment is called birth, and the subsequent moment is called growth. Also, it is simply called birth and again called growth. The Bodhisattva's practice is only repeated and not single, therefore birth and growth are accomplished at the same time. What Dharma is grown? It is merit and wisdom. The three perfections (Paramita) such as giving are called merit, and wisdom (Prajna) is called wisdom. Diligence and concentration, if for generating merit, then belong to merit. If for generating wisdom
則屬慧。所以爾者。精進若生布施。持戒忍辱則屬福。若為生聞思修慧則屬慧。定若依四無量起。緣眾生為境則屬福。若為生盡智無生智及無分別智等則屬慧。誰能生長。謂菩薩人。
論曰。二種資糧無量際。
釋曰。此福及慧有二種功用。一能助道。二能成道體。由此二故道得成就。故說此二為道資糧。此二用幾功力。凡經幾時得成就道。功力無量時節無際。無言顯長遠。譬如說大海無量大劫無際。以長遠故資糧亦爾。修一一度皆遍一切眾生。故功力無量。修一一度經三阿僧祇劫。故經時無際。
論曰。於法思惟心決故。
釋曰。由定後心觀察諸法。是故於法心得決定。又菩薩備修五明。于度量方便具足自能故。于思惟心得決定。
論曰。能了義類分別因。
釋曰。菩薩能比能證故名能了。真俗二諦名為義類。知此義類但以分別為因。是故能了。
論曰。
已知義類但分別 得住似義唯識中 故觀行人證法界 能離二相及無二
論曰。已知義類但分別。
釋曰。由菩薩已於義類及分別。心決定故。
論曰。得住似義唯識中。
釋曰。由菩薩如此思惟。但識似塵顯現故。菩薩心住唯識中不緣外起。
論曰。故觀行人證法界。
【現代漢語翻譯】 現代漢語譯本： 這屬於智慧。原因在於，如果精進是爲了增長佈施（Dāna，給予），持戒（Śīla，道德行為），忍辱（Kṣānti，忍耐），那麼就屬於福德。如果爲了增長聽聞（Śruta，聽法），思惟（Cintā，思考），修習（Bhāvanā，禪修）的智慧，那麼就屬於智慧。如果禪定（Dhyāna，冥想）是依據四無量心（catvāri apramāṇāni，慈、悲、喜、舍）生起，以眾生為對象，那麼就屬於福德。如果爲了生起盡智（kṣaya-jñāna，知已斷煩惱的智慧），無生智（anutpāda-jñāna，知煩惱不再生的智慧）以及無分別智（nirvikalpa-jñāna，無分別的智慧）等，那麼就屬於智慧。誰能增長這些呢？是菩薩（Bodhisattva，為利益眾生而修行成佛的人）
論曰：兩種資糧無量際。
釋曰：這福德和智慧有兩種功用。一是能幫助修行，二是能成就道體。由於這二者的緣故，道才能成就。所以說這二者是道的資糧。這二者用多少功力，經過多少時間才能成就道呢？功力是無量的，時間是無盡的。用『無』來顯示長遠。譬如說大海無量，大劫無盡。因為長遠，所以資糧也是這樣。修習每一度都遍及一切眾生，所以功力無量。修習每一度都經過三大阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位），所以時間無盡。
論曰：於法思惟心決故。
釋曰：由於禪定之後，用心觀察諸法，因此對於法，內心才能決定。又因為菩薩完備地修習五明（pañca-vidyāsthānāni，聲明、工巧明、醫方明、因明、內明），對於度量方便具足，所以對於思惟，內心才能決定。
論曰：能了義類分別因。
釋曰：菩薩能比量，能作證，所以名為能了。真諦（paramārtha-satya，勝義諦）和俗諦（saṃvṛti-satya，世俗諦）名為義類。知道這些義類只是以分別作為原因，所以能夠明瞭。
論曰：
已知義類但分別，得住似義唯識中，故觀行人證法界，能離二相及無二。
論曰：已知義類但分別。
釋曰：由於菩薩已經對於義類和分別，內心決定。
論曰：得住似義唯識中。
釋曰：由於菩薩如此思惟，只是識（Vijñāna，意識）顯現出類似塵境的現象，所以菩薩的心安住在唯識（Vijñānavāda，唯識宗）中，不向外攀緣。
論曰：故觀行人證法界。
【English Translation】 English version: This belongs to wisdom (Prajñā). The reason is that if diligence (Vīrya) arises to generate giving (Dāna), moral conduct (Śīla), and patience (Kṣānti), then it belongs to merit (Puṇya). If it is for generating the wisdom of hearing (Śruta), thinking (Cintā), and cultivating (Bhāvanā), then it belongs to wisdom. If meditation (Dhyāna) arises based on the Four Immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity), taking sentient beings as its object, then it belongs to merit. If it is for generating the wisdom of exhaustion (kṣaya-jñāna), the wisdom of non-arising (anutpāda-jñāna), and non-discriminating wisdom (nirvikalpa-jñāna), etc., then it belongs to wisdom. Who can increase these? It is the Bodhisattva (Bodhisattva, a being who seeks enlightenment for the benefit of all beings).
Treatise says: Two kinds of provisions are limitless.
Explanation: This merit and wisdom have two kinds of functions. First, they can assist the path. Second, they can accomplish the essence of the path. Because of these two, the path can be accomplished. Therefore, these two are said to be the provisions for the path. How much effort do these two use, and how much time does it take to accomplish the path? The effort is immeasurable, and the time is endless. 'Without' is used to show the length of time. For example, it is said that the great ocean is immeasurable, and the great kalpa is endless. Because it is long, the provisions are also like this. Cultivating each perfection pervades all sentient beings, so the effort is immeasurable. Cultivating each perfection takes three asamkhyeya-kalpas (asaṃkhyeya-kalpa, an extremely long unit of time), so the time is endless.
Treatise says: Because of thinking about the Dharma, the mind is resolute.
Explanation: Because after meditation, the mind observes all dharmas, therefore, regarding the Dharma, the mind can be resolute. Also, because the Bodhisattva completely cultivates the Five Sciences (pañca-vidyāsthānāni, grammar, crafts, medicine, logic, and inner knowledge), and is complete in measuring and expedient means, therefore, regarding thinking, the mind can be resolute.
Treatise says: Able to understand the categories of meanings and the cause of distinctions.
Explanation: The Bodhisattva is able to infer and prove, so they are called 'able to understand'. The ultimate truth (paramārtha-satya) and the conventional truth (saṃvṛti-satya) are called categories of meanings. Knowing that these categories of meanings only take distinctions as the cause, therefore, one is able to understand.
Treatise says:
Having known the categories of meanings, one only distinguishes, and attains dwelling in the consciousness-only (Vijñānavāda) that resembles meaning. Therefore, the practitioner who observes realizes the Dharma Realm, and is able to be free from the two aspects and non-duality.
Treatise says: Having known the categories of meanings, one only distinguishes.
Explanation: Because the Bodhisattva has already made a decision in their mind regarding the categories of meanings and distinctions.
Treatise says: Attains dwelling in the consciousness-only that resembles meaning.
Explanation: Because the Bodhisattva thinks in this way, only consciousness (Vijñāna) manifests phenomena that resemble objects, therefore, the Bodhisattva's mind dwells in consciousness-only, and does not grasp outwards.
Treatise says: Therefore, the practitioner who observes realizes the Dharma Realm.
釋曰。由觀行人離外塵。但緣識住知塵無相。名證法界。
論曰。能離二相及無二。
釋曰。所證法界有何相。離能取所取二相。及無人法二分別。如此法界菩薩已證。
論曰。
若離於心知無餘 由此即見心非有 智人見此二不有 得住無二真法界
論曰。若離於心知無餘。
釋曰。由此方便令法界可證。今顯此方便。知離唯識外無別有余法。
論曰。由此即見心非有。
釋曰。由見所緣義非有。知能緣心亦非有。
論曰。智人見此二不有。
釋曰。智人謂諸菩薩。見境及心二皆非有。
論曰。得住無二真法界。
釋曰。菩薩若見二皆非有。則得住真法界。真法界者。無塵無識故言無二。離顛倒及變異二虛妄故名真。是諸法第一性故名法界。
論曰。
由無分別智慧人 恒平等行遍一切 染依稠密過聚性 遣滅如藥能除毒
論曰。由無分別智慧人恒平等行遍一切。
釋曰。此已見真如菩薩說名慧人。已於見道中得無分別智。此智何相。一以無退為相。不退故稱恒。二以平等行為相。此智見一切法平等理。猶如虛空。于如來所說十二部修多羅三乘等法。同見一味無有差別。內外法名一切。內外諸
【現代漢語翻譯】 現代漢語譯本 釋曰：觀行之人遠離外在塵境，僅僅專注于識住（識的住處），了知塵境並無實體，這被稱為證得法界（Dharmadhatu）。 論曰：能遠離二相以及無二。 釋曰：所證得的法界具有什麼相狀？它遠離能取（能認知的主體）和所取（被認知的客體）這二相，以及人法二種分別。這樣的法界，菩薩已經證得。 論曰： 若離於心知無餘，由此即見心非有；智人見此二不有，得住無二真法界。 論曰：若離於心知無餘。 釋曰：通過這種方便，法界才可被證得。現在闡明這種方便：了知在唯識之外，沒有其他任何法存在。 論曰：由此即見心非有。 釋曰：由於見到所緣的境義並非真實存在，因此了知能緣的心也並非真實存在。 論曰：智人見此二不有。 釋曰：智人指的是諸位菩薩，他們見到境和心這二者都不是真實存在。 論曰：得住無二真法界。 釋曰：菩薩如果見到境和心二者都不是真實存在，就能安住于真實的法界。真法界，因為沒有塵和識，所以說是『無二』。遠離顛倒和變異這兩種虛妄，所以稱為『真』。因為是諸法的第一性，所以稱為『法界』。 論曰： 由無分別智慧人，恒平等行遍一切；染依稠密過聚性，遣滅如藥能除毒。 論曰：由無分別智慧人恒平等行遍一切。 釋曰：這裡已經見到真如（Tathata）的菩薩被稱為慧人。已經在見道（Darshana-marga）中獲得了無分別智（Nirvikalpa-jnana）。這種智慧具有什麼相狀？一是沒有退轉，因為不退轉所以稱為『恒』。二是具有平等行，這種智慧見到一切法都是平等的理，猶如虛空。對於如來所說的十二部修多羅（十二分教，Dvadashanga-dharma）和三乘等法，同樣視為一味，沒有差別。內外法稱為一切，內外諸
【English Translation】 English version Commentary: When a practitioner of contemplation detaches from external defilements and focuses solely on the abiding of consciousness, realizing that defilements have no inherent nature, this is called the attainment of Dharmadhatu (realm of reality). Treatise: Able to detach from the two aspects and non-duality. Commentary: What characteristics does the attained Dharmadhatu possess? It is detached from the two aspects of the grasper (the subject that cognizes) and the grasped (the object that is cognized), as well as the two kinds of discriminations of person and dharma. Such a Dharmadhatu has already been attained by Bodhisattvas. Treatise: If one detaches from the mind and knows there is nothing else, thereby one sees that the mind is non-existent; wise people see that these two are non-existent, and attain abiding in the non-dual true Dharmadhatu. Treatise: If one detaches from the mind and knows there is nothing else. Commentary: Through this expedient means, the Dharmadhatu can be attained. Now, this expedient is elucidated: knowing that apart from Vijnana (consciousness-only), there are no other dharmas (phenomena). Treatise: Thereby one sees that the mind is non-existent. Commentary: Because one sees that the meaning of the object of cognition is not truly existent, one knows that the cognizing mind is also not truly existent. Treatise: Wise people see that these two are non-existent. Commentary: 'Wise people' refers to the Bodhisattvas, who see that both the object and the mind are not truly existent. Treatise: Attain abiding in the non-dual true Dharmadhatu. Commentary: If Bodhisattvas see that both the object and the mind are not truly existent, they can abide in the true Dharmadhatu. The true Dharmadhatu is called 'non-dual' because it is without defilement and consciousness. It is called 'true' because it is detached from the two kinds of falsities of inversion and alteration. It is called 'Dharmadhatu' because it is the first nature of all dharmas. Treatise: Because of the non-discriminating wise person, constantly and equally acting pervades all; the nature of the dense accumulation of defilement-dependence, is eliminated like medicine that can remove poison. Treatise: Because of the non-discriminating wise person, constantly and equally acting pervades all. Commentary: Here, the Bodhisattva who has already seen Tathata (suchness) is called a wise person. They have already attained Nirvikalpa-jnana (non-discriminating wisdom) in Darshana-marga (the path of seeing). What are the characteristics of this wisdom? First, it is characterized by non-regression; because it does not regress, it is called 'constant'. Second, it is characterized by equal action; this wisdom sees that the principle of all dharmas is equal, like space. Regarding the twelve-part Sutras (Dvadashanga-dharma) and the teachings of the Three Vehicles spoken by the Tathagata, they are seen as having the same flavor, without any difference. Inner and outer dharmas are called 'all', inner and outer all
法同一如性故名為遍。平等行顯智慧體。遍一切顯智慧境界。由如此無分別智菩薩。欲何所作。
論曰。染依稠密過聚性。
釋曰。三種不凈品名染。此染以過聚性為依止。從過聚性生故。此過聚性名稠密。以難解難破故。離如來正教。余教不能令解故言難解。離無分別智。余智不能破故言難破。一切染污法熏習種子。是過聚性體。
論曰。遣滅如藥能除毒。
釋曰。此性是三品不凈法因。難解難破惑等熏習種子為性。由無分別智聰慧人。能遣能滅此過聚性。如阿伽陀藥能除諸毒。遣約現在。滅約未來。即是菩薩盡無生智。
論曰。
佛說正法善成立 安心有根於法界 已知憶念唯分別 功德海岸智人至
論曰。佛說正法善成立。
釋曰。一切三世諸佛共說此法。所說理同不相違背。故名正法。又欲顯說者勝故言佛說。由所說道理勝及所得果勝故名正法。如來成立正法有三種。一立小乘。二立大乘。三立一乘。於此三中第三最勝。故名善成立。
論曰。安心有根於法界。
釋曰。菩薩先已得聞思二慧。安心於如來正法中。后合觀如來一切正說為境界。即是無分別智。此智名有根。得此智已餘智皆滅。唯此智不可動壞。故名有根。複次於三無流根中
【現代漢語翻譯】 現代漢語譯本：法性同一，如如不動，所以名為遍一切處。平等之行顯現智慧之體性，遍一切處顯現智慧之境界。既然菩薩具有如此無分別智，還想要做什麼呢？
論曰：染污依附於稠密的過患積聚之體性。
釋曰：三種不凈之品名為染污。此染污以過患積聚之體性為依止，從過患積聚之體性而生。此過患積聚之體性名為稠密，因為它難以理解，難以破除。離開如來的正教，其他教法不能令人理解它，所以說難以理解。離開無分別智，其他智慧不能破除它，所以說難以破除。一切染污法熏習的種子，就是過患積聚之體性。
論曰：遣除滅盡，如同藥物能夠去除毒素。
釋曰：此體性是三品不凈法的因，以難以理解、難以破除的迷惑等熏習的種子為體性。由於具有無分別智的聰慧之人，能夠遣除、能夠滅盡此過患積聚之體性，如同阿伽陀藥（Agada）能夠去除各種毒素。『遣除』是針對現在而言，『滅盡』是針對未來而言。這就是菩薩的盡無生智。
論曰：
佛說正法善成立，安心有根於法界，已知憶念唯分別，功德海岸智人至。
論曰：佛說正法善成立。
釋曰：一切三世諸佛共同宣說此法，所說的道理相同，不互相違背，所以名為正法。又爲了顯示宣說者的殊勝，所以說『佛說』。由於所說的道理殊勝以及所獲得的果報殊勝，所以名為正法。如來成立正法有三種：一、建立小乘；二、建立大乘；三、建立一乘。在這三種之中，第三種最為殊勝，所以名為善成立。
論曰：安心有根於法界。
釋曰：菩薩先前已經獲得聞慧和思慧，安心於如來的正法之中。之後綜合觀察如來的一切正說作為境界，這就是無分別智。此智慧名為有根，得到此智慧之後，其餘智慧全部滅盡，唯有此智慧不可動搖、不可破壞，所以名為有根。再次，在三種無漏根之中
【English Translation】 English version: Because the nature of Dharma is the same and immutable, it is called 'all-pervading'. Equal practice manifests the essence of wisdom, and all-pervasiveness manifests the realm of wisdom. Since Bodhisattvas possess such non-discriminating wisdom, what else do they desire to do?
Treatise says: Defilements rely on the nature of dense aggregates of faults.
Explanation: The three types of impure qualities are called defilements. These defilements rely on the nature of aggregates of faults, arising from the nature of aggregates of faults. This nature of aggregates of faults is called dense because it is difficult to understand and difficult to break. Apart from the correct teachings of the Tathagata (如來), other teachings cannot enable one to understand it, hence it is said to be difficult to understand. Apart from non-discriminating wisdom, other wisdom cannot break it, hence it is said to be difficult to break. The seeds of all defiled Dharmas (法) that have been cultivated are the essence of the aggregates of faults.
Treatise says: Eliminating and extinguishing is like medicine that can remove poison.
Explanation: This nature is the cause of the three types of impure Dharmas, with the seeds of bewilderment, etc., that are difficult to understand and difficult to break as its essence. Because of the wise person with non-discriminating wisdom, they can eliminate and extinguish this nature of aggregates of faults, just as the Agada (阿伽陀) medicine can remove all kinds of poisons. 'Eliminating' refers to the present, and 'extinguishing' refers to the future. This is the Bodhisattva's exhaustion of the wisdom of non-origination.
Treatise says:
The Buddha (佛) speaks of the correct Dharma (法) well established, with a peaceful mind rooted in the Dharmadhatu (法界), already knowing and remembering only distinctions, the wise reach the shore of merit.
Treatise says: The Buddha speaks of the correct Dharma well established.
Explanation: All Buddhas of the three times (三世) jointly proclaim this Dharma, and the principles spoken are the same and do not contradict each other, hence it is called the correct Dharma. Also, to show the superiority of the speaker, it is said 'the Buddha speaks'. Because the principles spoken are superior and the resulting fruits obtained are superior, it is called the correct Dharma. The Tathagata establishes the correct Dharma in three ways: first, establishing the Hinayana (小乘); second, establishing the Mahayana (大乘); and third, establishing the Ekayana (一乘). Among these three, the third is the most superior, hence it is called well established.
Treatise says: With a peaceful mind rooted in the Dharmadhatu.
Explanation: The Bodhisattva has already obtained the wisdom of hearing and thinking, and has a peaceful mind in the correct Dharma of the Tathagata. Afterwards, they comprehensively observe all the correct teachings of the Tathagata as the realm, which is non-discriminating wisdom. This wisdom is called having roots. After obtaining this wisdom, all other wisdom is extinguished, and only this wisdom cannot be moved or destroyed, hence it is called having roots. Furthermore, among the three non-outflow roots
。此智為第一。謂未知欲知根。故名有根。複次解脫有三事。一能生解脫。二能持解脫。令住不失。三能用解脫。自利利他。此解脫三事即配三無流根。此無分別智通於三處得名。自體是根。又能為他作根故名有根。此有根心安住法界中。
論曰。已知憶念唯分別。
釋曰。菩薩已住有根心中。后出觀時在無分別后智心中。如前入觀事皆能憶念。知此憶念非實有。唯是分別。由無分別智及無分別后智。菩薩得進何位。
論曰。功德海岸智人至。
釋曰。如來功德因中。有十地十波羅蜜等。果中有智德斷德恩德。如此諸德唯佛一人。餘人所不能得。故名為海。因果究竟名之為岸。智人即是菩薩。菩薩乘前二智。能至未曾至功德海岸。此中五偈總明眾義。第一偈顯道資糧。第二偈顯道加行。第三偈顯見道。第四偈顯修道。第五偈顯究竟道。
攝大乘論釋卷第八 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第九
世親菩薩釋
陳天竺三藏真諦譯
釋入因果勝相第四
因果位章第一
釋曰。此義有十一章。一因果位。二成立六數。三相。四次第。五立名。六修習。七差別。八攝。九對治。十功德。十一互顯。
論曰。
【現代漢語翻譯】 現代漢語譯本：此智慧是第一位的。因為（菩薩）還未認知而想要認知（一切法的）根本，所以稱為『有根』。進一步說，解脫有三件事：一是能產生解脫，二是能保持解脫，使之安住而不喪失，三是能運用解脫，自利利他。這解脫的三件事，正好對應於三個無漏根。這無分別智通達於三處而得名：自身是根，又能為他人作根，所以稱為『有根』。這有根的心安住在法界中。
論曰：已知憶念唯分別。
釋曰：菩薩已經安住在有根心中，之後出觀的時候，處於無分別后智心中。像之前入觀的事情，都能憶念。知道這憶念並非真實存在，僅僅是分別。通過無分別智及無分別后智，菩薩能夠進入什麼位次呢？
論曰：功德海岸智人至。
釋曰：如來的功德，在因地中，有十地（Dashabhumika）十波羅蜜（paramita）等；在果地中，有智德、斷德、恩德。這些功德只有佛一人具有，其他人無法獲得，所以稱為『海』。因果達到究竟，稱為『岸』。智人就是菩薩。菩薩憑藉前述的兩種智慧，能夠到達未曾到達的功德海岸。這五首偈頌總括地闡明了各種意義：第一首偈頌顯示了道的資糧，第二首偈頌顯示了道的加行，第三首偈頌顯示了見道，第四首偈頌顯示了修道，第五首偈頌顯示了究竟道。
《攝大乘論釋》卷第八 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第九
世親菩薩（Vasubandhu） 釋
陳天竺三藏真諦（Paramārtha）譯
釋入因果勝相第四
因果位章第一
釋曰：此義有十一章：一、因果位，二、成立六數，三、相，四、次第，五、立名，六、修習，七、差別，八、攝，九、對治，十、功德，十一、互顯。
論曰：
【English Translation】 English version: This wisdom is the foremost. Because (the Bodhisattva) has not yet known but desires to know the root (of all dharmas), it is called 'having roots'. Furthermore, liberation has three aspects: first, it can generate liberation; second, it can maintain liberation, causing it to abide without loss; third, it can utilize liberation, benefiting oneself and others. These three aspects of liberation correspond to the three non-outflow roots. This non-discriminating wisdom penetrates three places and is named: its own self is a root, and it can also act as a root for others, so it is called 'having roots'. This mind with roots abides in the Dharmadhatu (Dharmadhatu).
Treatise says: 'Known and remembered are only discriminations.'
Explanation says: The Bodhisattva, having already abided in the mind with roots, later, when emerging from contemplation, is in the mind of subsequent wisdom without discrimination. Like the matters of entering contemplation before, all can be remembered. Knowing that this remembrance is not truly existent, it is merely discrimination. Through non-discriminating wisdom and subsequent wisdom without discrimination, what position can the Bodhisattva advance to?
Treatise says: 'The wise person reaches the shore of the ocean of merits.'
Explanation says: The Tathagata's (Tathagata) merits, in the causal stage, include the Ten Bhumis (Dashabhumika), the Ten Paramitas (paramita), etc.; in the fruition stage, there are the virtues of wisdom, the virtues of cessation, and the virtues of grace. These merits are possessed by the Buddha alone; others cannot attain them, so they are called 'ocean'. The ultimate attainment of cause and effect is called 'shore'. The wise person is the Bodhisattva. The Bodhisattva, relying on the aforementioned two wisdoms, can reach the shore of the ocean of merits that has never been reached before. These five verses comprehensively elucidate various meanings: the first verse reveals the provisions for the path, the second verse reveals the application of the path, the third verse reveals the seeing of the path, the fourth verse reveals the cultivation of the path, and the fifth verse reveals the ultimate path.
Commentary on the Compendium of the Great Vehicle, Volume 8 Taisho Tripitaka, Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 9
Commentary by Bodhisattva Vasubandhu (Vasubandhu)
Translated by Tripiṭaka Paramārtha (Paramārtha) of Chen Dynasty, India
Explanation of the Fourth Section on Entering the Excellent Characteristics of Cause and Effect
Chapter One on the Positions of Cause and Effect
Explanation says: This meaning has eleven chapters: 1. Positions of cause and effect, 2. Establishing the six numbers, 3. Characteristics, 4. Sequence, 5. Establishing names, 6. Cultivation, 7. Differences, 8. Summary, 9. Antidotes, 10. Merits, 11. Mutual manifestation.
Treatise says:
如此已說入應知勝相。云何應知入因果勝相。
釋曰。總舉前所明四位入唯識觀。故云如此。前已說于方便道見道修道究竟道四位中。入應知勝相。云何廣說入此勝相因。及入后所得果令其開顯易見。
論曰。由六波羅蜜。謂陀那。尸羅。羼提。毗梨耶。持訶那。般羅若波羅蜜。
釋曰。此答向問。明因果勝相。易可得見六度為因果體。先以六度為因。后以六度為果。
論曰。云何由六波羅蜜得入唯識。復云何六波羅蜜成入唯識果。
釋曰。向雖說六度為因果體。未釋義意故。更問以何義故說六度為因。復以何義說六度為果。此六度能除六種入唯識障故。六度為入唯識因。第一障者。喜樂欲塵。于富財物自身受樂中。見勝功德。由此障故不得入唯識。施能除此障故。施是入唯識因。第二障者。縱心起身口意業。由此障故不得入唯識。戒能除此障故。戒是入唯識因。第三障者。不能安受輕慢毀辱寒熱等苦。由此障故不得入唯識忍能除此障故。忍是入唯識因。第四障者。執不修行為樂。未得計得。于得不見功德。由此障故不得入唯識。精進能除此障故。精進是入唯識因。第五障者。樂相雜住。於世間希有事及散亂因緣。見有功德。由此障故不得入唯識。定能除此障故。定是入唯識因。第六
【現代漢語翻譯】 現代漢語譯本：如上已經講述了關於『入應知勝相』（深入瞭解應知殊勝之相）的內容。那麼，應該如何理解『入』的因果殊勝之相呢？
解釋：總括前面所闡明的四位『入唯識觀』（進入唯識的觀行）。所以說『如此』。前面已經講述了在方便道、見道、修道、究竟道這四個階段中，『入應知勝相』。如何廣泛地闡述『入』此殊勝之相的『因』，以及『入』后所獲得的『果』，使之開顯而易於理解呢？
論：通過六波羅蜜（六種到達彼岸的方法），即佈施（陀那，給予）、持戒（尸羅，遵守道德規範）、忍辱（羼提，忍受困難）、精進（毗梨耶，努力修行）、禪定（持訶那，專注冥想）、般若波羅蜜（般羅若波羅蜜，智慧）。
解釋：這是對前面問題的回答，闡明因果的殊勝之相，六度易於被理解為因果的本體。首先以六度作為『因』，然後以六度作為『果』。
論：如何通過六波羅蜜得以進入唯識？又如何使六波羅蜜成就進入唯識的『果』呢？
解釋：前面雖然說了六度是因果的本體，但沒有解釋其中的含義，所以進一步提問：以什麼意義來說六度是『因』？又以什麼意義來說六度是『果』？這六度能夠去除進入唯識的六種障礙，所以說六度是進入唯識的『因』。第一種障礙是：喜好貪戀塵世的享樂，在財富、物質以及自身所感受的快樂中，看到殊勝的功德。因為這種障礙，所以不能進入唯識。佈施能夠去除這種障礙，所以佈施是進入唯識的『因』。第二種障礙是：放縱身口意三業。因為這種障礙，所以不能進入唯識。持戒能夠去除這種障礙，所以持戒是進入唯識的『因』。第三種障礙是：不能安然忍受輕慢、毀辱、寒冷、炎熱等痛苦。因為這種障礙，所以不能進入唯識。忍辱能夠去除這種障礙，所以忍辱是進入唯識的『因』。第四種障礙是：執著于不修行是快樂，未證得卻以為已經證得，對於已經得到的卻看不到其中的功德。因為這種障礙，所以不能進入唯識。精進能夠去除這種障礙，所以精進是進入唯識的『因』。第五種障礙是：喜歡與人雜居，對於世間稀有的事物以及散亂的因緣，認為有功德。因為這種障礙，所以不能進入唯識。禪定能夠去除這種障礙，所以禪定是進入唯識的『因』。第六
【English Translation】 English version: Thus, the excellent aspects of 'entering into what should be known' have been explained. How should one understand the excellent aspects of cause and effect in 'entering'?
Explanation: This summarizes the four stages of 'entering the Consciousness-Only perspective' (入唯識觀, entering the practice of Consciousness-Only) that have been elucidated previously. Hence, it says 'Thus'. It has already been explained that in the four stages of the path of skillful means (方便道, upāya-mārga), the path of seeing (見道, darśana-mārga), the path of cultivation (修道, bhāvanā-mārga), and the path of ultimate attainment (究竟道, niṣṭhā-mārga), there are excellent aspects of 'entering into what should be known'. How can we extensively explain the 'cause' of 'entering' these excellent aspects, and the 'fruit' obtained after 'entering', so that they become clear and easy to understand?
Treatise: Through the Six Perfections (六波羅蜜, ṣaṭ-pāramitā), namely, Giving (陀那, dāna), Morality (尸羅, śīla), Patience (羼提, kṣānti), Effort (毗梨耶, vīrya), Concentration (持訶那, dhyāna), and Wisdom Perfection (般羅若波羅蜜, prajñā-pāramitā).
Explanation: This is the answer to the previous question, clarifying the excellent aspects of cause and effect. The Six Perfections are easily understood as the essence of cause and effect. First, the Six Perfections are taken as the 'cause', and then the Six Perfections are taken as the 'fruit'.
Treatise: How can one enter the Consciousness-Only perspective through the Six Perfections? And how do the Six Perfections become the 'fruit' of entering the Consciousness-Only perspective?
Explanation: Although it was said earlier that the Six Perfections are the essence of cause and effect, the meaning was not explained. Therefore, the question is further asked: In what sense are the Six Perfections said to be the 'cause'? And in what sense are the Six Perfections said to be the 'fruit'? These Six Perfections can remove the six kinds of obstacles to entering the Consciousness-Only perspective, so the Six Perfections are the 'cause' of entering the Consciousness-Only perspective. The first obstacle is: delighting in and craving worldly pleasures, seeing excellent merits in wealth, possessions, and the enjoyment of oneself. Because of this obstacle, one cannot enter the Consciousness-Only perspective. Giving can remove this obstacle, so giving is the 'cause' of entering the Consciousness-Only perspective. The second obstacle is: indulging the mind and engaging in actions of body, speech, and mind. Because of this obstacle, one cannot enter the Consciousness-Only perspective. Morality can remove this obstacle, so morality is the 'cause' of entering the Consciousness-Only perspective. The third obstacle is: being unable to endure suffering such as contempt, insults, cold, and heat. Because of this obstacle, one cannot enter the Consciousness-Only perspective. Patience can remove this obstacle, so patience is the 'cause' of entering the Consciousness-Only perspective. The fourth obstacle is: clinging to non-practice as pleasure, thinking one has attained what one has not, and not seeing the merits in what one has attained. Because of this obstacle, one cannot enter the Consciousness-Only perspective. Effort can remove this obstacle, so effort is the 'cause' of entering the Consciousness-Only perspective. The fifth obstacle is: enjoying living in mixed company, seeing merit in rare worldly things and causes of distraction. Because of this obstacle, one cannot enter the Consciousness-Only perspective. Concentration can remove this obstacle, so concentration is the 'cause' of entering the Consciousness-Only perspective. The sixth
障者。于見聞覺知計為如實。於世間戲論勤心修學。于不了義經如文判義。由此障故不得入唯識。智慧能除此障故。智慧是入唯識因。
論曰。此正法內有諸菩薩。
釋曰。唯依正法內修行。能成立入唯識因。若依正法外二乘教及外道世間教。無有得立此因義。故先明正法內為立因之所。能立因人非二乘等所能。故言菩薩。菩薩行何法能入唯識。
論曰。不著富樂心。乃至云如理簡擇諸法。得入唯識觀。
釋曰。此明離佈施障。乃至離智慧障。具如前釋。故以六度為入因。
論曰。由依止六波羅蜜。菩薩已入唯識地。次得清凈信樂意所攝六波羅蜜。
釋曰。若菩薩由依六度除六障。已入唯識。是時菩薩更得清凈信樂意所攝六波羅蜜。於六度正教中心決無疑。故名為信。如所信法求欲修行。故名為樂。此信樂意有五因緣。故稱清凈。一無著清凈。謂不起與波羅蜜相違法。二不觀清凈。謂于自身及波羅蜜果報報恩中。心常不觀。三無失清凈。謂離與波羅蜜相雜染污法。及離非方便行。四無分別清凈。謂離如言執波羅蜜相。五迴向清凈。謂於六度已生長及未生長中。常求得大菩提。一一波羅蜜。皆具此五種清凈信樂所攝。復有清凈信樂意。謂已過愿樂地。入見地等。得聖人信樂。異地
【現代漢語翻譯】 現代漢語譯本 問：什麼是障礙？ 答：將所見、所聞、所覺、所知執著為真實不虛。熱衷於世間的虛妄言論，勤奮地學習。對於不了義的經典，按照字面意思來解釋。因為這些障礙，所以不能進入唯識的境界。智慧能夠去除這些障礙，因此，智慧是進入唯識的根本原因。
論曰：在真正的佛法中，有諸多的菩薩。
釋曰：只有依靠真正的佛法修行，才能成就進入唯識的根本原因。如果依靠正法之外的二乘教法以及外道世間的教法，就不能建立這種因。所以首先闡明在正法之內才能建立這種因。能夠建立這種因的人不是二乘等所能做到的，所以說是菩薩。菩薩修行什麼法才能進入唯識呢？
論曰：不執著于財富和快樂的心，乃至如理如實地簡擇諸法，才能進入唯識的觀行。
釋曰：這說明遠離佈施的障礙，乃至遠離智慧的障礙，具體如前面的解釋。所以用六度（六波羅蜜）作為進入唯識的根本原因。
論曰：由於依靠六波羅蜜（sad-pāramitā），菩薩已經進入唯識地（vijñapti-sthāna）。接下來獲得清凈的信樂意所攝持的六波羅蜜。
釋曰：如果菩薩由於依靠六度（六波羅蜜）去除了六種障礙，就已經進入唯識。這時菩薩更能獲得清凈的信樂意所攝持的六波羅蜜。對於六度的正教中心中決無懷疑，所以稱為信。如所信奉的法那樣，求欲修行，所以稱為樂。這種信樂意有五種因緣，所以稱為清凈。一是無著清凈，即不生起與波羅蜜（pāramitā）相違背的法。二是不觀清凈，即對於自身以及波羅蜜的果報報恩中，心中常常不執著。三是無失清凈，即遠離與波羅蜜相雜的染污法，以及遠離非方便的修行。四是無分別清凈，即遠離如言語般執著波羅蜜的相狀。五是迴向清凈，即對於六度已經生長的和未生長的功德中，常常求得大菩提（mahābodhi）。每一種波羅蜜，都具有這五種清凈的信樂所攝持。還有清凈的信樂意，即已經超過愿樂地，進入見地等，獲得聖人的信樂，與凡夫地不同。
【English Translation】 English version Question: What are the obstacles? Answer: To cling to seeing, hearing, feeling, and knowing as truly real. To diligently study worldly frivolous talks. To interpret the meaning of scriptures that are not definitive (neyārtha-sūtra) literally. Because of these obstacles, one cannot enter into Vijñaptimātratā (Consciousness-only). Wisdom can remove these obstacles, therefore, wisdom is the cause of entering Vijñaptimātratā.
Treatise says: Within this true Dharma, there are many Bodhisattvas.
Explanation says: Only by relying on true Dharma for practice can one establish the cause of entering Vijñaptimātratā. If one relies on the teachings of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna) outside the true Dharma, as well as worldly teachings of non-Buddhists, there is no way to establish this cause. Therefore, it is first clarified that the establishment of the cause is within the true Dharma. Those who can establish this cause are not those of the Two Vehicles, hence it is said to be Bodhisattvas. What Dharma do Bodhisattvas practice to enter Vijñaptimātratā?
Treatise says: Not being attached to wealth and pleasure, and even discerning all dharmas as they truly are, one can enter the contemplation of Vijñaptimātratā.
Explanation says: This explains being free from the obstacle of generosity (dāna-pāramitā), and even being free from the obstacle of wisdom (prajñā-pāramitā), as explained previously. Therefore, the Six Perfections (sad-pāramitā) are taken as the cause of entering.
Treatise says: By relying on the Six Perfections (sad-pāramitā), the Bodhisattva has already entered the Vijñaptimātratā-sthāna (Consciousness-only ground). Next, one obtains the Six Perfections (sad-pāramitā) embraced by pure faith and joyful intention.
Explanation says: If a Bodhisattva has removed the six obstacles by relying on the Six Perfections (sad-pāramitā), they have already entered Vijñaptimātratā. At this time, the Bodhisattva further obtains the Six Perfections (sad-pāramitā) embraced by pure faith and joyful intention. There is no doubt in the center of the true teachings of the Six Perfections, therefore it is called faith. Seeking to practice as the Dharma one believes in, therefore it is called joy. This faith and joyful intention has five causes, therefore it is called pure. First, purity of non-attachment, which means not giving rise to dharmas that contradict the Perfections (pāramitā). Second, purity of non-observation, which means that one's mind does not constantly observe oneself and the karmic rewards of the Perfections. Third, purity of non-loss, which means being free from defiled dharmas mixed with the Perfections, and being free from non-skillful means of practice. Fourth, purity of non-discrimination, which means being free from clinging to the characteristics of the Perfections as they are spoken of. Fifth, purity of dedication, which means constantly seeking to attain great Bodhi (mahābodhi) in the merits of the Six Perfections, whether they have already grown or have not yet grown. Each Perfection is embraced by these five kinds of pure faith and joy. There is also pure faith and joyful intention, which means having already surpassed the stage of aspiration and entered the stage of seeing, etc., obtaining the faith and joy of the sages, which is different from the ground of ordinary beings.
前信樂故名清凈。復有清凈信樂意。謂由奢摩他毗缽舍那入真如觀。得無分別智及無分別后智所攝信樂意。故名清凈。
論曰。此正法內有諸菩薩。不著富樂心。于戒無犯過心。于苦無壞心。于善修無懶惰心。於此散亂因中不住著故。常行一心如理簡擇諸法。得入唯識觀。由依止六波羅蜜。菩薩已入唯識地。次得清凈信樂意所攝六波羅蜜。是故於此中間。設離六波羅蜜加行功用。
釋曰。已入唯識觀故言是故從見位乃至究竟位為中間假設。此人于其中間不作功用。修行六度。六度自然滿足。何以故。
論曰。由信樂正說。愛重隨喜愿得思惟故。
釋曰。如來正說與六度相應。雖甚深難解。此人亦信樂無疑。由此信樂無不行義。於六度行中見無窮功德。心生愛重。由此愛重無不行義。如此信樂意何人能得。唯諸佛如來已至究竟波羅蜜位。能得此意。知是勝人所得成。于勝人深心欣贊。故名隨喜。由此隨喜無不行義。愿眾生及我平等。得此清凈信樂意。故名愿得。由此愿得無不行義。如佛所立大乘法門。依施等六度及十二部阿含。由聞思修慧數數思惟。由聞慧思惟果得圓滿。由思慧思惟于所聞法。心得入理。由修慧思惟自事得成。以能入地及治地故。由此四種思惟無不行義。
論曰。恒無
【現代漢語翻譯】 現代漢語譯本： 前一種信樂之所以被稱為清凈，是因為它本身就是清凈的。此外，還有一種清凈信樂意，指的是通過奢摩他（止，止息雜念）和毗缽舍那（觀，觀察智慧）進入真如觀，獲得無分別智以及無分別后智所包含的信樂意，因此被稱為清凈。
論中說：在這個正法之中，有許多菩薩不執著于財富和快樂，對於戒律沒有違犯的過失，對於苦行沒有退壞之心，對於善法的修習沒有懶惰之心，對於這些散亂的原因不產生執著，因此常常保持一心，如理如實地簡擇諸法，從而得以進入唯識觀。由於依止六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），菩薩已經進入唯識地。接下來，他們獲得清凈信樂意所包含的六波羅蜜。因此，在這個中間階段，即使離開了六波羅蜜的加行功用，也能自然圓滿。
解釋說：因為已經進入唯識觀，所以說『因此』。從見道位到究竟位，可以看作是一個中間階段的假設。這個人在這個中間階段不需要特別努力地修行六度，六度自然就能圓滿。為什麼呢？
論中說：因為信樂正法，愛重正法，隨喜正法，愿得正法，思惟正法。
解釋說：如來所說的正法與六度相應，雖然非常深奧難以理解，但這個人也能夠信樂而不懷疑。由於這種信樂，沒有不能實行的。在六度的修行中，他能看到無窮的功德，心中產生愛重。由於這種愛重，沒有不能實行的。這種清凈信樂意是什麼人才能得到的呢？只有諸佛如來已經達到究竟波羅蜜的果位，才能得到這種意境。知道這是殊勝之人才能得到的成就，所以對殊勝之人深心欣贊，因此稱為隨喜。由於這種隨喜，沒有不能實行的。愿一切眾生以及我都能平等地獲得這種清凈信樂意，因此稱為愿得。由於這種愿得，沒有不能實行的。如佛所建立的大乘法門，依靠佈施等六度以及十二部阿含（佛教經典），通過聞、思、修的智慧，數數思惟。通過聞慧思惟果報，從而得到圓滿。通過思慧思惟所聽聞的佛法，使心得入真理。通過修慧思惟自身所做的事情，從而使自身得到成就。因為能夠進入（唯識）地並且治理（唯識）地，因此這四種思惟沒有不能實行的。
論中說：恒常沒有……
【English Translation】 English version: The former kind of 'faith and joy' (信樂) is called 'pure' (清凈) because it is pure in itself. Furthermore, there is a 'pure intention of faith and joy,' which refers to entering the 'Suchness-contemplation' (真如觀) through 'Śamatha' (奢摩他, calming the mind) and 'Vipaśyanā' (毗缽舍那, insight meditation), obtaining 'non-discriminating wisdom' (無分別智) and the 'intention of faith and joy' contained in 'post-non-discriminating wisdom' (無分別后智), hence it is called 'pure'.
The treatise says: Within this 'Right Dharma' (正法), there are Bodhisattvas who are not attached to wealth and pleasure, have no transgressions against the precepts, have no weakening of mind towards suffering, have no laziness in cultivating good deeds, and do not dwell on these causes of distraction. Therefore, they constantly maintain a single-mindedness, discerning all dharmas according to reason, thereby gaining entry into the 'Consciousness-Only' (唯識) contemplation. By relying on the 'six Pāramitās' (六波羅蜜, perfections of giving, morality, patience, vigor, meditation, and wisdom), the Bodhisattva has already entered the 'Consciousness-Only' ground. Next, they obtain the 'six Pāramitās' contained in the 'pure intention of faith and joy'. Therefore, in this intermediate stage, even if the effort of practicing the 'six Pāramitās' is abandoned, they can still be naturally fulfilled.
The explanation says: Because one has already entered the 'Consciousness-Only' contemplation, it is said 'therefore'. From the stage of 'seeing the path' (見道位) to the stage of 'ultimate attainment' (究竟位), it can be regarded as a hypothetical intermediate stage. During this intermediate stage, this person does not need to make special efforts to practice the 'six perfections' (六度), and the 'six perfections' can be naturally fulfilled. Why?
The treatise says: Because of faith and joy in the 'Right Teaching' (正說), love and respect for it, rejoicing in it, wishing to attain it, and contemplating it.
The explanation says: The 'Right Teaching' spoken by the 'Tathāgata' (如來) is in accordance with the 'six perfections'. Although it is very profound and difficult to understand, this person can also have faith and joy without doubt. Because of this faith and joy, there is nothing that cannot be practiced. In the practice of the 'six perfections', he can see infinite merits and virtues, and his heart generates love and respect. Because of this love and respect, there is nothing that cannot be practiced. Who can obtain this 'pure intention of faith and joy'? Only the 'Tathāgatas' who have reached the ultimate stage of 'Pāramitā' can obtain this intention. Knowing that this is an achievement that only superior people can obtain, they deeply praise the superior people, hence it is called 'rejoicing' (隨喜). Because of this rejoicing, there is nothing that cannot be practiced. May all sentient beings and I equally obtain this 'pure intention of faith and joy', hence it is called 'wishing to attain' (愿得). Because of this wishing to attain, there is nothing that cannot be practiced. Like the 'Mahāyāna' (大乘) Dharma gate established by the Buddha, relying on the 'six perfections' such as giving, and the 'twelve divisions of the Āgamas' (十二部阿含, Buddhist scriptures), through the wisdom of hearing, thinking, and cultivating, contemplate repeatedly. Through the wisdom of hearing, contemplate the results and attain fulfillment. Through the wisdom of thinking, contemplate the Dharma that has been heard, so that the mind can enter the truth. Through the wisdom of cultivation, contemplate one's own affairs and achieve success. Because one can enter the (Consciousness-Only) ground and govern the (Consciousness-Only) ground, therefore these four kinds of contemplation have nothing that cannot be practiced.
The treatise says: Constantly without...
休息行故。修習六波羅蜜究竟圓滿。
釋曰。由此四思惟。菩薩恒無放逸。無放逸故修習六度。在因究竟至果圓滿。此位能攝六度。令悉具足五種清凈。故名清凈意位。其相云何。為顯此相故。次長行后更說三偈。
論曰。此中說偈。
修習圓白法 能得利疾忍 菩薩于自乘 甚深廣大說
論曰。修習圓白法。
釋曰。先於願行位中。善生長道資糧。為顯此義故說初句。所修之行已過四十心位故名圓。施戒修三品清凈法名白。復有白法。謂信根智根。精進根定根。此四根即是四位。念根通四位。能除一闡提外道聲聞獨覺四種黑障。能得凈我樂常四德故名白法。若資糧圓滿更何所得。
論曰。能得利疾忍。
釋曰。能樂受行是忍義。于廣大甚深法。難受難行而能受行故名利。數起不息故名疾。此句顯忍是上上品。若菩薩在此忍位。由此境界必得清凈。為顯此境界故。
論曰。菩薩于自乘甚深廣大說。
釋曰。大乘唯是菩薩境界故名自。乘大乘能令菩薩清凈。於此乘中有別境界。一法無我名甚深。虛空器等定名廣大。前是智境。后是定境。此二境能令菩薩清凈。由此思惟菩薩得清凈。為顯此義故說第二偈。
論曰。
覺唯分別故 得無著智故
【現代漢語翻譯】 現代漢語譯本： 『休息行故。修習六波羅蜜（Six Pāramitās，六種達到彼岸的方法）究竟圓滿。』
解釋：由於這四種思惟，菩薩（Bodhisattva，佛教中追求覺悟的修行者）恒常不會放逸。因為不放逸，所以修習六度（六波羅蜜的另一種說法）。在因地上究竟，直至果地上圓滿。此位能夠攝持六度，使其完全具備五種清凈，所以名為清凈意位。它的相狀是怎樣的呢？爲了顯示這種相狀，所以在長行之後又說了三首偈頌。
論曰：『此中說偈：
修習圓白法，能得利疾忍， 菩薩于自乘，甚深廣大說。』
論曰：『修習圓白法。』
解釋：先前在願行位中，善於增長成道的資糧。爲了顯示這個意義，所以說了第一句。所修的行已經超過四十心位，所以名為圓。佈施、持戒、禪修這三種清凈法名為白。還有白法，指的是信根、智根、精進根、定根。這四根就是四位。念根貫通四位，能夠去除一闡提（Icchantika，斷善根的人）、外道、聲聞（Śrāvaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，獨自證悟者）這四種黑障，能夠得到凈、我、樂、常四種功德，所以名為白法。如果資糧圓滿了，還能得到什麼呢？
論曰：『能得利疾忍。』
解釋：能夠樂於接受和實行是忍的含義。對於廣大甚深的佛法，難以接受難以實行，卻能夠接受和實行，所以名為利。多次發起而不停止，所以名為疾。這句顯示忍是上上品。如果菩薩在此忍位，由此境界必定得到清凈。爲了顯示這種境界。
論曰：『菩薩于自乘甚深廣大說。』
解釋：大乘（Mahāyāna，佛教的一個主要流派）唯獨是菩薩的境界，所以名為自乘。修習大乘能夠使菩薩清凈。在此乘中有特別的境界，一法無我名為甚深，虛空器等定名為廣大。前面是智的境界，後面是定的境界。這兩種境界能夠使菩薩清凈。通過這種思惟，菩薩得到清凈。爲了顯示這個意義，所以說了第二首偈頌。
論曰：
『覺唯分別故，得無著智故，』
【English Translation】 English version: 'Because of the practice of resting, the practice of the Six Pāramitās (Six Perfections) is ultimately complete and perfect.'
Explanation: Due to these four contemplations, a Bodhisattva (a being who seeks enlightenment) is constantly without negligence. Because of non-negligence, they cultivate the Six Perfections. The cause is ultimately reached, and the result is perfected. This position can encompass the Six Perfections, making them fully possess the five kinds of purity, hence it is called the Pure Intention Position. What is its appearance? To reveal this appearance, three more verses are spoken after the prose.
Treatise says: 'Here verses are spoken:
Cultivating complete white Dharma, one can obtain sharp and swift forbearance, The Bodhisattva speaks profoundly and extensively about their own vehicle.'
Treatise says: 'Cultivating complete white Dharma.'
Explanation: Previously, in the aspiration and practice position, one is good at increasing the resources for the path to enlightenment. To show this meaning, the first sentence is spoken. The practice that has been cultivated has exceeded forty mind moments, hence it is called complete. The three pure Dharmas of generosity, discipline, and meditation are called white. There are also white Dharmas, referring to the roots of faith, wisdom, diligence, and concentration. These four roots are the four positions. The root of mindfulness pervades the four positions, and can remove the four kinds of black obstacles of an Icchantika (one who has severed their roots of goodness), non-Buddhist, Śrāvaka (a disciple who hears and practices the teachings), and Pratyekabuddha (a solitary Buddha), and can obtain the four virtues of purity, self, joy, and permanence, hence it is called white Dharma. If the resources are complete, what else can be obtained?
Treatise says: 'One can obtain sharp and swift forbearance.'
Explanation: Being able to joyfully accept and practice is the meaning of forbearance. For the vast and profound Dharma, it is difficult to accept and difficult to practice, yet one is able to accept and practice, hence it is called sharp. Arising repeatedly without ceasing, hence it is called swift. This sentence shows that forbearance is of the highest quality. If a Bodhisattva is in this position of forbearance, they will surely attain purity from this state. To reveal this state,
Treatise says: 'The Bodhisattva speaks profoundly and extensively about their own vehicle.'
Explanation: The Mahāyāna (Great Vehicle) is solely the realm of the Bodhisattva, hence it is called their own vehicle. Cultivating the Mahāyāna can purify the Bodhisattva. Within this vehicle, there are special states, the non-self of one Dharma is called profound, and the samādhi of space and vessels is called vast. The former is the realm of wisdom, and the latter is the realm of samādhi. These two states can purify the Bodhisattva. Through this contemplation, the Bodhisattva attains purity. To reveal this meaning, the second verse is spoken.
Treatise says:
'Because awareness is only discrimination, and because one obtains wisdom without attachment,'
是樂信清凈 名清凈意地
論曰。覺唯分別故。
釋曰。菩薩覺了大乘一切法。乃至甚深廣大皆是分別所作。如此覺了名為思惟。此思惟能令菩薩清凈。菩薩清凈為何所得。
論曰。得無著智故。
釋曰。菩薩見一切法但是分別。無復外境。外境不成故分別亦不成。若菩薩見內外無所有則無所著。即是無分別智。此智即是清凈。此清凈體性云何。為顯此義故說第三句偈。
論曰。是樂信清凈。
釋曰。樂信即是無分別智體。不愛七有故名樂。於三種佛性。心決無疑故名信。離七愛故樂清凈。離虛妄故信清凈。
論曰。名清凈意地。
釋曰。由樂信清凈故。此位得清凈名。又此位是菩薩見位。無分別智境清凈處。此智以樂信為體故。說此位名清凈意地。清凈樂信其相云何。
論曰。
菩薩在法流 前後見諸佛 已知菩提近 無難易得故
論曰。菩薩在法流前後見諸佛。
釋曰。清凈樂信有二種相。一恒在寂靜為相。二恒明瞭見佛為相。由樂舍七愛故。恒入觀修道故。說恒在法流。若菩薩在法流為何所見。由信三種佛性故。先思惟法身。后證法身。先以比智見法身。后以證智見法身。此樂信有何功德。
論曰。已知菩提近無難
【現代漢語翻譯】 現代漢語譯本 『是樂信清凈，名清凈意地。』
論曰：覺唯分別故。
釋曰：菩薩覺了大乘一切法，乃至甚深廣大皆是分別所作。如此覺了名為思惟。此思惟能令菩薩清凈。菩薩清凈為何所得？
論曰：得無著智故。
釋曰：菩薩見一切法但是分別，無復外境。外境不成故分別亦不成。若菩薩見內外無所有則無所著，即是無分別智。此智即是清凈。此清凈體性云何？為顯此義故說第三句偈。
論曰：是樂信清凈。
釋曰：樂信即是無分別智體。不愛七有故名樂。於三種佛性（Trikaya-buddha-nature），心決無疑故名信。離七愛故樂清凈。離虛妄故信清凈。
論曰：名清凈意地。
釋曰：由樂信清凈故，此位得清凈名。又此位是菩薩見位。無分別智境清凈處。此智以樂信為體故。說此位名清凈意地。清凈樂信其相云何？
論曰：
『菩薩在法流，前後見諸佛，已知菩提近，無難易得故。』
論曰：菩薩在法流前後見諸佛。
釋曰：清凈樂信有二種相。一恒在寂靜為相。二恒明瞭見佛為相。由樂舍七愛故，恒入觀修道故，說恒在法流。若菩薩在法流為何所見？由信三種佛性（Trikaya-buddha-nature）故，先思惟法身（Dharmakaya），后證法身（Dharmakaya）。先以比智見法身（Dharmakaya），后以證智見法身（Dharmakaya）。此樂信有何功德？
論曰：已知菩提近無難
【English Translation】 English version 'It is joy and faith that purify, named the pure ground of mind.'
Treatise says: Because awareness is only discrimination.
Explanation says: When a Bodhisattva becomes aware of all the Dharmas of the Mahayana, even the most profound and vast, they are all created by discrimination. This kind of awareness is called thinking. This thinking can purify the Bodhisattva. What does the Bodhisattva obtain from this purification?
Treatise says: Because of obtaining unobstructed wisdom.
Explanation says: The Bodhisattva sees that all Dharmas are merely discrimination, without any external reality. Because external reality is not established, discrimination is also not established. If the Bodhisattva sees that there is nothing inside or outside, then there is no attachment, which is non-discriminating wisdom. This wisdom is purity. What is the nature of this purity? To reveal this meaning, the third verse is spoken.
Treatise says: It is joy and faith that purify.
Explanation says: Joy and faith are the essence of non-discriminating wisdom. Not loving the seven existences is called joy. Having no doubt about the three Buddha-natures (Trikaya-buddha-nature) is called faith. Being free from the seven loves, joy is pure. Being free from falsehood, faith is pure.
Treatise says: Named the pure ground of mind.
Explanation says: Because of the purity of joy and faith, this position obtains the name of purity. Also, this position is the seeing position of the Bodhisattva. It is the pure place of the realm of non-discriminating wisdom. Because this wisdom takes joy and faith as its essence, this position is called the pure ground of mind. What is the appearance of pure joy and faith?
Treatise says:
'The Bodhisattva is in the stream of Dharma, seeing all Buddhas before and after, knowing that Bodhi is near, and easily attainable without difficulty.'
Treatise says: The Bodhisattva sees all Buddhas before and after in the stream of Dharma.
Explanation says: Pure joy and faith have two aspects. One is constantly being in stillness. The other is constantly and clearly seeing the Buddha. Because of joyfully abandoning the seven loves, and constantly entering contemplation and cultivation, it is said to be constantly in the stream of Dharma. If the Bodhisattva is in the stream of Dharma, what does he see? Because of faith in the three Buddha-natures (Trikaya-buddha-nature), first thinking about the Dharmakaya (Dharmakaya), then realizing the Dharmakaya (Dharmakaya). First seeing the Dharmakaya (Dharmakaya) with comparative wisdom, then seeing the Dharmakaya (Dharmakaya) with realized wisdom. What are the merits of this joy and faith?
Treatise says: Knowing that Bodhi is near without difficulty
易得故。
釋曰。若人在清凈樂信位中。明瞭見無上菩提已近。己身過四十心。是故無難入正方便。所以易得。由此三偈成就資糧忍境界。思惟體性相貌皆得顯現。
成立六數章第二
論曰。何故波羅蜜唯有六數。
釋曰。此問波羅蜜何故定立六數不增不減。
論曰。為安立能對治六種惑障故。為一切佛法生起依處故。為隨順成熟一切眾生依止故。
釋曰。立波羅蜜其數有六。凡為此三義。一為除惑。二為生起佛法。三為成熟眾生。除惑。現在自得利益。生起佛法。成熟眾生。未來得自他利益。若惑已永滅。則于現在得安樂住。何以故。不須更起功用為滅此惑及遮此惑。令不復生故。于現在得自利益。惑障既滅。于未來世必自具足佛法。又能成熟眾生故。得自他利益。
論曰。為對治不發行心因故。立施戒二波羅蜜。不發行心因者。貪著財物及以室家。
釋曰。貪著財物障施。貪著室家障戒因此貪著不能發修行心。
論曰。若已發修行心。為對治退弱心因故。立忍精進二波羅蜜。
釋曰。雖已能行施戒。若不忍受苦事則施戒心退弱。雖能忍苦。若不勤修諸善息一切惡。則施戒忍心皆退弱。故為對治退弱心。須立此二度。
論曰。退弱心因者。謂
【現代漢語翻譯】 易得故。
釋曰：若人在清凈樂信位中，明瞭見到無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）已經很近，自身經過四十心，因此沒有困難進入正方便。所以容易獲得。由此三偈成就資糧忍境界，思惟體性相貌都得以顯現。
成立六數章第二
論曰：何故波羅蜜（Pāramitā，到彼岸）唯有六數？
釋曰：此問波羅蜜為何一定設立六數，不多也不少。
論曰：為安立能對治六種惑障故，為一切佛法生起依處故，為隨順成熟一切眾生依止故。
釋曰：設立波羅蜜，其數有六，凡為此三種意義：一為去除迷惑，二為生起佛法，三為成熟眾生。去除迷惑，現在自己得到利益；生起佛法，成熟眾生，未來得到自己和他人的利益。如果迷惑已經永遠滅除，那麼在現在就能得到安樂的住處。為什麼呢？不需要再起功用去滅除這些迷惑以及遮止這些迷惑，令其不再產生。所以在現在得到自己的利益。迷惑障礙既然滅除，在未來世必定自己具足佛法，又能成熟眾生，所以得到自己和他人的利益。
論曰：為對治不發行心因故，立施戒二波羅蜜。不發行心因者，貪著財物及以室家。
釋曰：貪著財物障礙佈施，貪著室家障礙持戒，因此貪著不能發起修行之心。
論曰：若已發修行心，為對治退弱心因故，立忍精進二波羅蜜。
釋曰：雖已能行佈施持戒，若不忍受苦事則佈施持戒之心退弱。雖能忍苦，若不勤修諸善息一切惡，則佈施持戒忍辱之心皆退弱。故為對治退弱之心，須立此二度。
論曰：退弱心因者，謂
【English Translation】 Easy to obtain.
Explanation: If a person, in the position of pure joy and faith, clearly sees that Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed complete enlightenment) is near, and has passed forty minds, then there is no difficulty in entering the right expedient. Therefore, it is easy to obtain. These three verses accomplish the accumulation of merit and the realm of forbearance. The nature, characteristics, and appearance of thought are all revealed.
Chapter Two: Establishing the Six Numbers
Treatise: Why are there only six Pāramitās (到彼岸, perfections)?
Explanation: This asks why the Pāramitās are definitely established as six in number, neither increasing nor decreasing.
Treatise: It is to establish the ability to counteract the six kinds of afflictive obstructions, to be the basis for the arising of all Buddha-dharmas, and to accord with and mature all beings who rely on them.
Explanation: The number of Pāramitās established is six, all for these three meanings: first, to remove delusion; second, to generate Buddha-dharma; and third, to mature sentient beings. Removing delusion benefits oneself in the present; generating Buddha-dharma and maturing sentient beings benefit oneself and others in the future. If delusion has been permanently extinguished, then one can attain peaceful abiding in the present. Why? Because there is no need to exert effort to eliminate these delusions and prevent them from arising again. Therefore, one obtains self-benefit in the present. Since the obstructions of delusion have been extinguished, one will certainly possess Buddha-dharma in future lives and be able to mature sentient beings, thus obtaining benefit for oneself and others.
Treatise: To counteract the cause of not generating the mind of aspiration, the two Pāramitās of giving and morality are established. The cause of not generating the mind of aspiration is attachment to wealth and family.
Explanation: Attachment to wealth obstructs giving, and attachment to family obstructs morality. Because of this attachment, one cannot generate the mind of practice.
Treatise: If one has already generated the mind of practice, to counteract the cause of a weakening mind, the two Pāramitās of patience and diligence are established.
Explanation: Although one is already able to practice giving and morality, if one does not endure suffering, then the mind of giving and morality will weaken. Although one can endure suffering, if one does not diligently cultivate all good and cease all evil, then the minds of giving, morality, and patience will all weaken. Therefore, to counteract the weakening mind, these two perfections must be established.
Treatise: The cause of a weakening mind is said to be
生死眾生違逆苦事。
釋曰。不得理者名生死眾生。乖反菩薩教為違。侵毀菩薩身為逆。此並是苦事。若不能忍受此苦事。則生瞋心。瞋即是退弱心因。
論曰。長時助善法加行疲怠。
釋曰。精進行於久遠時中。修一切善。若於眾生無慈悲心。愛惜自身。不見所修行有勝功德故。于所修行中生疲怠心。由有此心不能精進。即是懶惰。懶惰即是退弱心因。
論曰。若已起發行及不退弱心。為對治壞失心因故。立定慧二波羅蜜。壞失心因者。謂散亂邪智。
釋曰。由散亂故壞靜心。由邪智故失正解。
論曰。是故為對治六種惑障。立波羅蜜有六數。為一切佛法生起依處故者。
釋曰。六度是生長佛法因。
論曰。前四波羅蜜是不散亂因。
釋曰。有四障為散亂因。一棄捨障。二遠離障。三安受障。四數治障。由貪著故不能棄捨。由貪瞋癡生十惡故不能遠離。由瞋恚故不能安受。由貪瞋癡等煩惱故不能數治。由此四障故心散亂。前四度能對治此四障故。四度是不散亂因。複次以五蓋為定障。四蓋障定因。一蓋障正定及定所發慧。貪掉悔瞋睡眠四蓋。是散亂因。障前四度。四度對治此四蓋故。四度是不散亂因。疑緣境不決故心散亂。定心決守一境故。疑障正定。由
【現代漢語翻譯】 現代漢語譯本：生死輪迴中的眾生違背和抗拒痛苦的事情。
解釋：不能領悟真理的人被稱為生死輪迴中的眾生。違背菩薩的教導稱為『違』，侵犯和譭謗菩薩的身形稱為『逆』。這些都是痛苦的事情。如果不能忍受這些痛苦的事情，就會產生嗔恨心。嗔恨心就是退轉和衰弱之心的原因。
論曰：長時間幫助善法修行而感到疲憊懈怠。
解釋：精進地在漫長的時間裡修習一切善行，如果對眾生沒有慈悲心，愛惜自身，看不到所修行的善行有殊勝的功德，因此在修行中產生疲憊懈怠之心。由於有這種心，就不能精進，這就是懶惰。懶惰就是退轉和衰弱之心的原因。
論曰：如果已經生起發起和不退轉衰弱之心，爲了對治破壞和喪失之心的原因，建立禪定（Dhyana）和智慧（Prajna）二波羅蜜（Paramita）。破壞和喪失之心的原因，指的是散亂和邪惡的智慧。
解釋：由於散亂的緣故，破壞了禪定之心；由於邪惡的智慧的緣故，喪失了正確的理解。
論曰：因此，爲了對治六種迷惑和障礙，建立波羅蜜有六種。爲了成為一切佛法生起的依靠之處。
解釋：六度（Paramita）是生長佛法的因。
論曰：前四種波羅蜜是不散亂的原因。
解釋：有四種障礙是散亂的原因：一、棄捨的障礙；二、遠離的障礙；三、安受的障礙；四、數數對治的障礙。由於貪著的緣故，不能棄捨；由於貪嗔癡產生十惡業的緣故，不能遠離；由於嗔恚的緣故，不能安然接受；由於貪嗔癡等煩惱的緣故，不能數數對治。由於這四種障礙的緣故，心生散亂。前四度能對治這四種障礙，因此，四度是不散亂的原因。再次，以五蓋（Nivarana）為禪定的障礙，四蓋障礙禪定的原因。一蓋障礙正定以及禪定所引發的智慧。貪慾（Kama）、掉舉（Uddhacca）、後悔（Kukkucca）、嗔恚（Vyapada）、睡眠（Thina-middha）四蓋，是散亂的原因，障礙前四度。四度對治這四蓋，因此，四度是不散亂的原因。疑惑緣于境界不能決斷，因此心生散亂。禪定之心決意守護一個境界，因此，疑惑障礙正定。
【English Translation】 English version: Sentient beings in the cycle of birth and death go against and resist suffering.
Explanation: Those who do not understand the truth are called sentient beings in the cycle of birth and death. Going against the teachings of the Bodhisattva (Enlightenment Being) is called 'going against', and infringing upon and slandering the form of the Bodhisattva is called 'resisting'. These are all suffering matters. If one cannot endure these suffering matters, one will generate anger. Anger is the cause of regression and weakening of the mind.
Treatise says: Being weary and lax in helping good Dharma (teachings) practice for a long time.
Explanation: Vigorously practicing all good deeds for a long time, if one does not have compassion for sentient beings, cherishes oneself, and does not see that the good deeds practiced have superior merits, therefore, one generates a weary and lax mind in practice. Because of this mind, one cannot be vigorous, which is laziness. Laziness is the cause of regression and weakening of the mind.
Treatise says: If the mind of initiation and non-regression has already arisen, in order to counteract the causes of destroying and losing the mind, establish Dhyana (meditation) and Prajna (wisdom) two Paramitas (perfections). The causes of destroying and losing the mind refer to distraction and evil wisdom.
Explanation: Due to distraction, the mind of meditation is destroyed; due to evil wisdom, the correct understanding is lost.
Treatise says: Therefore, in order to counteract the six kinds of delusion and obstacles, establish six Paramitas. In order to become the place of reliance for the arising of all Buddha-Dharma.
Explanation: The six Paramitas are the cause of the growth of Buddha-Dharma.
Treatise says: The first four Paramitas are the cause of non-distraction.
Explanation: There are four obstacles that are the cause of distraction: first, the obstacle of abandonment; second, the obstacle of distancing; third, the obstacle of acceptance; fourth, the obstacle of repeated treatment. Due to attachment, one cannot abandon; due to greed, anger, and ignorance generating the ten evil deeds, one cannot distance oneself; due to anger, one cannot accept peacefully; due to greed, anger, ignorance, and other afflictions, one cannot repeatedly treat them. Due to these four obstacles, the mind becomes distracted. The first four Paramitas can counteract these four obstacles, therefore, the four Paramitas are the cause of non-distraction. Furthermore, the five Nivarana (hindrances) are obstacles to Dhyana, and the four hindrances obstruct the cause of Dhyana. One hindrance obstructs right concentration and the wisdom arising from concentration. Kama (desire), Uddhacca (restlessness), Kukkucca (remorse), Vyapada (ill-will), and Thina-middha (sloth and torpor) are the four hindrances, which are the cause of distraction and obstruct the first four Paramitas. The four Paramitas counteract these four hindrances, therefore, the four Paramitas are the cause of non-distraction. Doubt arises from the inability to make a decision about the object, therefore, the mind becomes distracted. The mind of Dhyana is determined to guard one object, therefore, doubt obstructs right concentration.
疑不見理故。障定所發慧故。以定慧對治于疑。
論曰。次一波羅蜜是不散亂體。由依止此不散亂故。能如實覺了諸法真理。一切如來正法皆得生起。是故為一切佛法生起依處。立波羅蜜有六數。為隨順成熟一切眾生依止故者。由施波羅蜜利益眾生。由戒波羅蜜不損惱眾生。由忍波羅蜜能安受彼毀辱。不起報怨心由精進波羅蜜生彼善根。滅彼惡根。由此利益因。一切眾生皆得調伏。次彼心未得寂靜。為令寂靜。已得寂靜為令解脫。故立定慧二波羅蜜。由此六度菩薩善教眾生。
釋曰。善教有二義。一如理為說故名教。二恒為說故言善教。
論曰。故得成熟。是故為隨順成熟一切眾生依止。立波羅蜜有六數。由如此義。是故應知成立波羅蜜有六數。
相章第三
論曰。此六波羅蜜相。云何可見。
釋曰。何故作如此問。世間二乘菩薩皆有施等六行。若不明菩薩所行六波羅蜜相。云何得知此是波羅蜜。此非波羅蜜。是故須問波羅蜜相。
論曰。由六種最勝。六波羅蜜通相有六。一由依止無等。謂依止無上菩提心起。
釋曰。此明所依止有異。世間及二乘行施等。不依止無上菩提心起。唯菩薩行施等。必依止無上菩提心起故。以依止無等。為菩薩所行六度相。
論
【現代漢語翻譯】 現代漢語譯本：因為疑惑而不能見到真理的緣故，因為疑惑障礙了由禪定所引發的智慧的緣故，所以用禪定和智慧來對治疑惑。
論曰：下一個波羅蜜（Pāramitā，到彼岸）是不散亂的本體。由於依止這種不散亂，才能如實地覺了諸法的真理。一切如來的正法都能由此生起。所以，它是生起一切佛法的依處。設立波羅蜜有六種，是爲了隨順成熟一切眾生的依止。由於佈施波羅蜜利益眾生，由於持戒波羅蜜不損害眾生，由於忍辱波羅蜜能夠安然承受他人的譭謗侮辱，不起報復怨恨之心，由於精進波羅蜜生起他們的善根，滅除他們的惡根。由此利益的因緣，一切眾生都能得到調伏。其次，對於那些心未得寂靜的眾生，爲了令其寂靜；對於那些已經得到寂靜的眾生，爲了令其解脫。所以設立禪定和智慧這兩種波羅蜜。通過這六度（佈施、持戒、忍辱、精進、禪定、智慧），菩薩善巧地教化眾生。
釋曰：善巧教化有兩種含義：一是如理如實地為眾生宣說佛法，所以稱為『教』；二是恒常不斷地為眾生宣說佛法，所以稱為『善教』。
論曰：所以能夠使眾產生熟。因此，爲了隨順成熟一切眾生的依止，設立波羅蜜有六種。由於這樣的意義，所以應當知道成立波羅蜜有六種。
相章第三
論曰：這六種波羅蜜的相狀，如何才能見到呢？
釋曰：為什麼提出這樣的問題呢？世間的聲聞乘、緣覺乘和菩薩乘都有佈施等六種行為。如果不明白菩薩所修行的六波羅蜜的相狀，怎麼能夠知道這是波羅蜜，這不是波羅蜜呢？所以必須詢問波羅蜜的相狀。
論曰：由於六種最殊勝之處，六波羅蜜的共通相有六種。第一是由於依止無等，也就是依止無上菩提心而生起。
釋曰：這裡說明所依止的不同。世間和二乘（聲聞乘和緣覺乘）所行的佈施等，不依止無上菩提心而生起。只有菩薩所行的佈施等，必定依止無上菩提心而生起。所以，以依止無等作為菩薩所修行的六度的相狀。
【English Translation】 English version: Because of doubt, one cannot see the truth. Because doubt obstructs the wisdom arising from Samadhi (定, meditative concentration), therefore, Samadhi and wisdom are used to counteract doubt.
Treatise says: The next Pāramitā (波羅蜜, perfection, going to the other shore) is the essence of non-distraction. Because of relying on this non-distraction, one can truly realize the truth of all dharmas. All the right dharmas of the Tathagatas (如來, Thus Come Ones) can arise from this. Therefore, it is the basis for the arising of all Buddha-dharmas. Establishing six Pāramitās is to accord with and mature the reliance of all sentient beings. Because Dāna Pāramitā (佈施波羅蜜, perfection of giving) benefits sentient beings, because Śīla Pāramitā (持戒波羅蜜, perfection of morality) does not harm sentient beings, because Kṣānti Pāramitā (忍辱波羅蜜, perfection of patience) can peacefully endure their slander and insults, without arising thoughts of revenge and resentment, because Vīrya Pāramitā (精進波羅蜜, perfection of diligence) generates their roots of goodness and extinguishes their roots of evil. Because of this cause of benefit, all sentient beings can be tamed. Next, for those whose minds have not attained tranquility, to cause them to be tranquil; for those who have already attained tranquility, to cause them to be liberated. Therefore, the two Pāramitās of Samadhi and wisdom are established. Through these six perfections (giving, morality, patience, diligence, concentration, and wisdom), Bodhisattvas skillfully teach sentient beings.
Explanation says: Skillful teaching has two meanings: first, to speak the Dharma truthfully and in accordance with the principles, hence it is called 'teaching'; second, to speak the Dharma constantly and continuously for sentient beings, hence it is called 'skillful teaching'.
Treatise says: Therefore, they can be matured. Therefore, in order to accord with and mature the reliance of all sentient beings, six Pāramitās are established. Because of this meaning, it should be known that the establishment of six Pāramitās is justified.
Chapter Three on Characteristics
Treatise says: How can the characteristics of these six Pāramitās be seen?
Explanation says: Why is such a question asked? The Śrāvakas (聲聞乘, Hearers), Pratyekabuddhas (緣覺乘, Solitary Buddhas), and Bodhisattvas in the world all have the six practices of giving, etc. If the characteristics of the six Pāramitās practiced by Bodhisattvas are not understood, how can one know whether this is a Pāramitā or not? Therefore, it is necessary to ask about the characteristics of Pāramitās.
Treatise says: Because of six kinds of supreme excellence, the common characteristics of the six Pāramitās are six. First, it is due to relying on the unequaled, which means arising from relying on the unsurpassed Bodhicitta (菩提心, mind of enlightenment).
Explanation says: This explains the difference in what is relied upon. The giving, etc., practiced by worldly beings and the Two Vehicles (聲聞乘 and 緣覺乘) does not arise from relying on the unsurpassed Bodhicitta. Only the giving, etc., practiced by Bodhisattvas necessarily arises from relying on the unsurpassed Bodhicitta. Therefore, relying on the unequaled is taken as the characteristic of the six perfections practiced by Bodhisattvas.
曰。二由品類無等。謂一一波羅蜜略說皆有三品。菩薩皆具修行。
釋曰。此明所緣事有異。不等世間及二乘。無有能行施等具足品類。謂外內及內外。若菩薩行施等必皆具足品類故。以品類無等。為菩薩所行六度相。
論曰。三由行事無等。謂安樂利益一切眾生事。菩薩所行諸度。皆為成此二事故。
釋曰。此明行事有異。菩薩行六度有何能。先為生眾生現在未來世間樂。后隨根性。生眾生三乘道果。世間及二乘行施等。但為安樂利益自身尚不成就。何況能安樂利益眾生。故以行事為菩薩所行六度相。
論曰。四由方便無等。謂無分別智。菩薩所行諸度。皆是無分別智所攝故。
釋曰。此明方便有異。於三輪清凈。名菩薩方便。於三輪清凈即是無分別智。菩薩由此智。不分別能施受施及所施財物。世間及二乘。不能捨三輪分別。是故起我愛及著財物。於他不能平等故。以方便為菩薩所行六度相。戒三輪者。離眾生事時分別。忍三輪者。離自他過失分別。精進三輪者。離眾生高下事用分別。定三輪者。離境眾生惑分別。般若三輪者。離境智眾生分別。
論曰。五由迴向無等。謂迴向無上菩提。菩薩所行諸度。決定轉趣一切智果故。
釋曰。菩薩若行施等先作是心。我以此
【現代漢語翻譯】 現代漢語譯本：問：第二，由於品類沒有平等。意思是說，每一種波羅蜜（Pāramitā，到彼岸）略微來說都有三種品類，菩薩都具備並修行。 釋：這是說明所緣的事物有所不同。與世間和二乘不同，他們沒有能夠行佈施等，具備所有品類。這裡說的品類，指的是外、內以及內外。如果菩薩行佈施等，必定都具備所有品類。因此，以品類沒有平等，作為菩薩所行的六度（Ṣaṭ-pāramitā，六種到彼岸的方法）的相。 論：第三，由於行事沒有平等。意思是說，安樂利益一切眾生的事情。菩薩所行的各種度，都是爲了成就這兩種事情。 釋：這是說明行事有所不同。菩薩行六度有什麼能力呢？首先是爲了使眾生在現在和未來世間得到安樂。然後隨著眾生的根性，使眾生得到三乘（Triyāna，三種乘，即聲聞乘、緣覺乘和菩薩乘）的道果。世間和二乘行佈施等，只是爲了安樂利益自身尚且不能成就，更何況能夠安樂利益眾生呢？因此，以行事作為菩薩所行六度的相。 論：第四，由於方便沒有平等。意思是說，沒有分別的智慧。菩薩所行的各種度，都是沒有分別的智慧所攝持的。 釋：這是說明方便有所不同。在三輪清凈（Tri-maṇḍala-pariśuddhi，施者、受者和施物三者皆空）上，稱為菩薩的方便。在三輪清凈，就是沒有分別的智慧。菩薩憑藉這種智慧，不分別能施者、受施者以及所施的財物。世間和二乘，不能捨棄三輪的分別，因此生起我愛以及執著財物，對於他人不能平等。因此，以方便作為菩薩所行六度的相。戒的三輪，是遠離眾生之事時的分別。忍的三輪，是遠離自己和他人過失的分別。精進的三輪，是遠離眾生高下事用的分別。定的三輪，是遠離境界眾生迷惑的分別。般若（Prajñā，智慧）的三輪，是遠離境界、智慧、眾生的分別。 論：第五，由於迴向沒有平等。意思是說，迴向無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。菩薩所行的各種度，決定轉向一切智果的緣故。 釋：菩薩如果行佈施等，先作這樣的心想：我以此
【English Translation】 English version: Question: Second, due to the inequality of categories. This means that each Pāramitā (Perfection, going to the other shore), briefly speaking, has three categories, and Bodhisattvas possess and practice all of them. Explanation: This explains that the objects of focus are different. Unlike the world and the Two Vehicles, they do not have the ability to practice giving, etc., possessing all categories. The categories mentioned here refer to outer, inner, and both outer and inner. If Bodhisattvas practice giving, etc., they must possess all categories. Therefore, the inequality of categories is taken as the characteristic of the Six Pāramitās (Ṣaṭ-pāramitā, six perfections or ways to reach the other shore) practiced by Bodhisattvas. Treatise: Third, due to the inequality of actions. This means the matter of bringing peace and benefit to all sentient beings. The various perfections practiced by Bodhisattvas are all for the purpose of accomplishing these two things. Explanation: This explains that actions are different. What abilities do Bodhisattvas have when practicing the Six Perfections? First, it is to bring peace and happiness to sentient beings in the present and future worlds. Then, according to the nature of sentient beings, they enable sentient beings to attain the fruits of the Three Vehicles (Triyāna, three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The world and the Two Vehicles practice giving, etc., but they cannot even achieve peace and benefit for themselves, let alone bring peace and benefit to sentient beings. Therefore, actions are taken as the characteristic of the Six Perfections practiced by Bodhisattvas. Treatise: Fourth, due to the inequality of skillful means. This means non-discriminating wisdom. The various perfections practiced by Bodhisattvas are all embraced by non-discriminating wisdom. Explanation: This explains that skillful means are different. Purity in the three wheels (Tri-maṇḍala-pariśuddhi, purity of the giver, the receiver, and the gift) is called the skillful means of Bodhisattvas. Purity in the three wheels is non-discriminating wisdom. With this wisdom, Bodhisattvas do not discriminate between the giver, the receiver, and the object given. The world and the Two Vehicles cannot abandon the discrimination of the three wheels, thus giving rise to self-love and attachment to wealth, and they cannot be equal towards others. Therefore, skillful means are taken as the characteristic of the Six Perfections practiced by Bodhisattvas. The three wheels of precepts are the discrimination of distancing from the affairs of sentient beings. The three wheels of patience are the discrimination of distancing from the faults of oneself and others. The three wheels of diligence are the discrimination of distancing from the high and low affairs of sentient beings. The three wheels of meditation are the discrimination of distancing from the delusions of the realm of sentient beings. The three wheels of Prajñā (Wisdom) are the discrimination of distancing from the realm, wisdom, and sentient beings. Treatise: Fifth, due to the inequality of dedication. This means dedicating to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The various perfections practiced by Bodhisattvas are destined to turn towards the fruit of omniscient wisdom. Explanation: If Bodhisattvas practice giving, etc., they first make this thought: 'With this'
物施與一切六道眾生。此是眾生財物。我為彼行施。愿彼皆得無上菩提。此施由迴向。令他得無上菩提故。此施行永無有盡。若行余度亦皆迴向。世間及二乘無迴向故。以迴向為菩薩所行六度相。
論曰。六由清凈無等。謂惑智二障永滅無餘。菩薩所行諸度分分除二障。乃至皆盡故。
釋曰。此中顯二種清凈。一顯清凈因。二顯清凈位。清凈因者。因滅惑智二障故。施等事清凈。清凈位者。先於地前漸除惑障。后登初地漸除智障。此兩處名分分清凈。即是因位。若至佛果六度圓滿。名具分清凈。即是果位。
論曰。施即是波羅蜜。波羅蜜即是施耶。
釋曰。此問欲何所顯。欲簡別是波羅蜜及非波羅蜜相。
論曰。有是施非波羅蜜。
釋曰。謂離依止無等等六相行施。此施非六度所攝故。但是施非波羅蜜。
論曰。有是波羅蜜非施。
釋曰。謂具依止無等等六相。行戒等余度。
論曰。有是施是波羅蜜。
釋曰。謂具依止無等等六相行施。
論曰。有非施非波羅蜜。
釋曰。謂離前三句。別行無記及不善等。皆是第四句攝。
論曰。如施中四句。應知余度亦有四句。
釋曰。如施簡別是非。余度亦應如此簡別。
次第章
【現代漢語翻譯】 現代漢語譯本 將財物佈施給一切六道眾生（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。這些是眾生的財物，我爲了他們而行佈施，愿他們都能證得無上菩提（指最高的覺悟）。因為這種佈施是迴向的，能令他人獲得無上菩提，所以這種佈施永遠不會有窮盡。如果修習其他的波羅蜜（指到達彼岸的方法，如佈施、持戒、忍辱、精進、禪定、智慧），也都要回向。世間和二乘（指聲聞乘和緣覺乘）沒有迴向，所以迴向是菩薩所修行的六度（指佈施、持戒、忍辱、精進、禪定、智慧）的特徵。
論曰：六度之所以清凈無等，是因為惑障（指煩惱的障礙）和智障（指智慧的障礙）這兩種障礙永遠滅盡，沒有剩餘。菩薩所修行的各種度，能逐漸地消除這兩種障礙，直到完全消除。
釋曰：這裡顯示了兩種清凈：一是顯示清凈的因，二是顯示清凈的果位。清凈的因，是因為滅除了惑障和智障，所以佈施等行為是清凈的。清凈的果位，是指先在初地（指菩薩修行過程中的第一個階位）之前逐漸消除惑障，然後登上初地后逐漸消除智障。這兩個階段稱為分分清凈，也就是因位。如果達到佛果，六度圓滿，就稱為具分清凈，也就是果位。
論曰：佈施就是波羅蜜嗎？波羅蜜就是佈施嗎？
釋曰：這個提問想要顯示什麼呢？想要區分什麼是波羅蜜，什麼不是波羅蜜。
論曰：有的是佈施，但不是波羅蜜。
釋曰：指離開依止（指正確的動機和智慧）和無等等六相（指不執著于佈施者、受施者和所施之物）而行佈施。這種佈施不屬於六度所包含的，所以只是佈施，不是波羅蜜。
論曰：有的是波羅蜜，但不是佈施。
釋曰：指具備依止和無等等六相，而修持戒等其他的度。
論曰：有的是佈施，也是波羅蜜。
釋曰：指具備依止和無等等六相而行佈施。
論曰：有的既不是佈施，也不是波羅蜜。
釋曰：指離開前面三種情況，另外所做的無記（指非善非惡的行為）和不善等行為，都屬於第四種情況。
論曰：如同佈施中的四句，應該知道其他的度也有四句。
釋曰：如同佈施要區分是與非，其他的度也應該如此區分。
次第章
【English Translation】 English version Material offerings are given to all sentient beings in the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings). These are the possessions of sentient beings. I perform this act of giving for their sake, wishing that they all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because this giving is dedicated, enabling others to attain Anuttara-samyak-sambodhi, this act of giving will never be exhausted. If practicing other Paramitas (perfections, such as generosity, ethics, patience, diligence, concentration, and wisdom), they should also be dedicated. The world and the Two Vehicles (referring to the Sravaka Vehicle and Pratyekabuddha Vehicle) do not have dedication, therefore dedication is the characteristic of the Six Paramitas (generosity, ethics, patience, diligence, concentration, and wisdom) practiced by Bodhisattvas.
Treatise says: The Six Perfections are pure and unequaled because the two obscurations, afflictive obscuration (obscurations of disturbing emotions) and cognitive obscuration (obscurations to knowledge), are permanently extinguished without remainder. The various perfections practiced by Bodhisattvas gradually eliminate these two obscurations until they are completely eliminated.
Commentary says: Here, two types of purity are revealed: first, the cause of purity is revealed; second, the state of purity is revealed. The cause of purity is that the afflictive and cognitive obscurations are eliminated, therefore acts of giving and so on are pure. The state of purity refers to gradually eliminating afflictive obscurations before reaching the first Bhumi (the first stage in the Bodhisattva path), and then gradually eliminating cognitive obscurations after reaching the first Bhumi. These two stages are called partial purity, which is the causal stage. If one reaches Buddhahood and the Six Perfections are complete, it is called complete purity, which is the resultant stage.
Treatise says: Is generosity the same as Paramita? Is Paramita the same as generosity?
Commentary says: What does this question intend to reveal? It intends to distinguish between what is Paramita and what is not Paramita.
Treatise says: There is generosity that is not Paramita.
Commentary says: This refers to practicing generosity without reliance (correct motivation and wisdom) and the six aspects of non-attachment (not being attached to the giver, the receiver, and the gift). This generosity is not included in the Six Perfections, so it is only generosity and not Paramita.
Treatise says: There is Paramita that is not generosity.
Commentary says: This refers to practicing other perfections such as ethics, with reliance and the six aspects of non-attachment.
Treatise says: There is generosity that is also Paramita.
Commentary says: This refers to practicing generosity with reliance and the six aspects of non-attachment.
Treatise says: There is that which is neither generosity nor Paramita.
Commentary says: This refers to actions that are separate from the previous three cases, such as neutral actions (neither good nor bad) and unwholesome actions, all of which are included in the fourth case.
Treatise says: Just as there are four possibilities in generosity, it should be known that there are also four possibilities in the other perfections.
Commentary says: Just as generosity needs to be distinguished between what is and is not, the other perfections should also be distinguished in the same way.
Chapter on Order
第四
論曰。云何說六波羅蜜。如此次第。
釋曰。此或由疑故問。或由不解故問。疑故問者。一切所行必先由智知因果已方起正勤。由此二因。隨其所欲則皆能行。是故應倒次第及無次第。由有此疑是故須問。由不解故問者。若人慾修眾行。未知淺深難行易行。淺則易行。深則難行。易應先學。難應後學。為知此義。是故須問。
論曰。前前波羅蜜。隨順次生後後波羅蜜故。
釋曰。菩薩不能忍見眾生貧窮困苦。數習舍財以串能捨故。不欲作損惱眾生事。即舍家持戒故。因施生戒。菩薩為愛護所受戒。不欲以忿恨眾生事。毀破凈戒。即習行忍故。因戒生忍。由煩惱不盡。或成不成。菩薩為愛護此忍。即行精進。故因忍生精進。若人恒行精進則能治心。由此精進若心沉沒。則拔令起。若心掉動。則抑令不起。若心平等。則持令相續。由心調和所以得定。故因精進生定。若心得定。則能通達真如。故因定生慧。此即前能生后。
論曰。複次前前波羅蜜。由後後波羅蜜所清凈故。
釋曰。施由戒故清凈。若人不持戒。身口意業則不清凈。所行之施亦不清凈。以依止不清凈故。由能持戒依止清凈故。施得清凈。戒由忍故清凈。若人能忍。身口意業皆得清凈。忍由精進故清凈。以精進能
【現代漢語翻譯】 現代漢語譯本 第四
論曰：為何要這樣依次講述六波羅蜜（Six Pāramitās，六度）？
釋曰：這或許是由於疑惑而問，或許是由於不理解而問。由於疑惑而問：一切行為必定先通過智慧瞭解因果之後，才開始正確的努力。憑藉這兩種原因，隨其所愿都能實行。因此應該顛倒次序或者沒有次序。由於有這種疑惑，所以需要提問。由於不理解而問：如果有人想要修行各種行為，不知道其深淺、難易。淺顯的就容易實行，深奧的就難以實行。容易的應該先學習，難的應該後學習。爲了瞭解這個道理，所以需要提問。
論曰：前一個波羅蜜（Pāramitā，度）順著次序產生后一個波羅蜜（Pāramitā，度）。
釋曰：菩薩（Bodhisattva）不能忍受看到眾生貧窮困苦，多次練習捨棄財物，因為習慣於能夠捨棄，所以不願做損害惱亂眾生的事情，於是捨棄家庭，持守戒律。因此，佈施產生持戒。菩薩（Bodhisattva）爲了愛護所受持的戒律，不願用忿恨眾生的事情，毀壞清凈的戒律，於是學習修行忍辱。因此，持戒產生忍辱。由於煩惱沒有斷盡，或者成就或者不成就，菩薩（Bodhisattva）爲了愛護這種忍辱，於是實行精進。所以，忍辱產生精進。如果人經常實行精進，就能調伏內心。通過這種精進，如果內心沉沒，就提拔令其升起；如果內心掉舉，就抑制令其不起；如果內心平等，就保持令其相續。由於內心調和，所以得到禪定。因此，精進產生禪定。如果內心得到禪定，就能通達真如（Tathātā，事物的真實如是性）。因此，禪定產生智慧。這就是前一個能夠產生后一個。
論曰：再次，前一個波羅蜜（Pāramitā，度）由后一個波羅蜜（Pāramitā，度）所清凈。
釋曰：佈施由持戒而清凈。如果人不持戒，身口意業就不清凈，所行的佈施也不清凈。因為依止不清凈的緣故。由於能夠持戒，依止清凈的緣故，佈施得以清凈。持戒由忍辱而清凈。如果人能忍辱，身口意業都得清凈。忍辱由精進而清凈。以精進能
【English Translation】 English version Fourth
Treatise: Why are the Six Pāramitās (Perfections) explained in this order?
Explanation: This question may arise from doubt or from a lack of understanding. If from doubt: all actions must first be initiated by wisdom, knowing the cause and effect, and then by proper diligence. With these two causes, one can act as one wishes. Therefore, the order should be reversed or there should be no order. Because of this doubt, it is necessary to ask. If from a lack of understanding: if someone wants to cultivate various practices, they do not know their depth, difficulty, ease. The shallow is easy to practice, the deep is difficult to practice. The easy should be learned first, the difficult should be learned later. To understand this meaning, it is necessary to ask.
Treatise: The preceding Pāramitā (Perfection) naturally gives rise to the subsequent Pāramitā (Perfection) in sequence.
Explanation: A Bodhisattva (Enlightenment Being) cannot bear to see the poverty and suffering of sentient beings, and repeatedly practices giving away possessions, because they are accustomed to being able to give, so they do not want to do things that harm or annoy sentient beings, so they give up their homes and uphold the precepts. Therefore, giving gives rise to upholding the precepts. A Bodhisattva (Enlightenment Being), in order to protect the precepts they have received, does not want to destroy the pure precepts by being angry with sentient beings, so they practice patience. Therefore, upholding the precepts gives rise to patience. Because afflictions have not been completely eradicated, or are accomplished or not accomplished, a Bodhisattva (Enlightenment Being), in order to protect this patience, then practices diligence. Therefore, patience gives rise to diligence. If a person constantly practices diligence, they can tame their mind. Through this diligence, if the mind is sunk, then lift it up; if the mind is agitated, then suppress it; if the mind is equanimous, then maintain it continuously. Because the mind is harmonious, one obtains samādhi (concentration). Therefore, diligence gives rise to samādhi (concentration). If the mind obtains samādhi (concentration), then one can penetrate Tathātā (Suchness, the true nature of things). Therefore, samādhi (concentration) gives rise to wisdom. This is the preceding one being able to generate the subsequent one.
Treatise: Furthermore, the preceding Pāramitā (Perfection) is purified by the subsequent Pāramitā (Perfection).
Explanation: Giving is purified by upholding the precepts. If a person does not uphold the precepts, their actions of body, speech, and mind are not pure, and the giving they perform is also not pure. Because it relies on impurity. Because one is able to uphold the precepts, relying on purity, giving is purified. Upholding the precepts is purified by patience. If a person can be patient, their actions of body, speech, and mind are all purified. Patience is purified by diligence. With diligence one can
生善滅惡故。精進由定故清凈。若精進不在修位。則不能除惑故。定由智慧故清凈。若不了別真如。雖復得定。以有流故。即生死法。若見真如所得之定。則成無流。為涅槃道。此即后能清凈前。由此二義故有次第。
立名章第五
論曰。依何義立六度名。此義云何可見。
釋曰。世間立名自有多因。有因生類立名。有因相立名。有因假立名。有因輕賤立名。有因敬重立名。於此五因中。六度從何義立名。從二因立名。種性異故。從生類立名。功德多故。從敬重立名。所立之名自有通別。六種皆稱波羅蜜是通名。施戒等有異是別名。何故通名波羅蜜。
論曰。於一切世間聲聞獨覺施等善根中。最勝無等故。
釋曰。有六種及三種最勝無等。六種如前六相中釋。三種者。一時無等。二加行無等。三果無等。一一度皆三阿僧祇劫修行故。時無等。加行無等者。有四種五種。復有五種。復有六種。四種即前所明四修。五種即前所明五種清凈。復有五種即五修。復有六種即六意五修六意後文自說果。無等者。謂三身所顯無上菩提。
論曰。以能到彼岸故。是故通稱波羅蜜。
釋曰。到彼岸自有三種。一隨所修行究竟無餘為到彼岸。世間及二乘亦有應所修行。修之不盡故非到彼岸。
【現代漢語翻譯】 現代漢語譯本：
生起善念，滅除惡唸的緣故。精進由於禪定的緣故而清凈。如果精進不在修行的位置上，就不能去除迷惑的緣故。禪定由於智慧的緣故而清凈。如果不瞭解真如（Tathata，事物的真實本性），即使獲得禪定，因為還有煩惱的緣故，就是生死的法。如果見到真如所獲得的禪定，就成為沒有煩惱，是涅槃（Nirvana，解脫）的道路。這就是後面的能夠清凈前面的。由於這兩種意義，所以有次第。
第五章 立名章
論曰：依據什麼意義來建立六度（Six Paramitas，六種到達彼岸的方法）的名稱？這個意義如何才能明白？
釋曰：世間建立名稱，自然有很多原因。有因為生物種類而建立名稱的，有因為事物外相而建立名稱的，有因為假借而建立名稱的，有因為輕賤而建立名稱的，有因為敬重而建立名稱的。在這五種原因中，六度從哪種意義來建立名稱？從兩種原因來建立名稱。因為種性不同，從生物種類來建立名稱。因為功德多，從敬重來建立名稱。所建立的名稱，自有共通和個別。六種都稱為波羅蜜（Paramita，到達彼岸），這是共通的名稱。佈施、持戒等有差異，這是個別的名稱。為什麼共通地稱為波羅蜜？
論曰：在一切世間聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，靠自己證悟的修行者）的佈施等善根中，最殊勝，沒有可以相比的緣故。
釋曰：有六種和三種最殊勝，沒有可以相比的。六種如前面六相中解釋的。三種是：一時無等，二加行無等，三果無等。每一種都用三個阿僧祇劫（Asankhyeya kalpa，極長的時間單位）修行，所以時間上沒有可以相比的。加行無等，有四種、五種，又有五種，又有六種。四種就是前面所說的四修。五種就是前面所說的五種清凈。又有五種就是五修。又有六種就是六意，五修六意後面會自己說明結果。果無等，是指三身（Trikaya，佛的三種身）所顯現的無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
論曰：因為能夠到達彼岸的緣故，所以都通稱為波羅蜜。
釋曰：到達彼岸，自然有三種。一是隨著所修行的，究竟沒有剩餘，就為到達彼岸。世間以及二乘（Sravaka和Pratyekabuddha）也有應該修行的，修之不盡，所以不是到達彼岸。
【English Translation】 English version:
Because it generates goodness and extinguishes evil. Diligence is purified by means of Samadhi (concentration). If diligence is not in the position of cultivation, then it cannot remove delusion. Samadhi is purified by means of wisdom. If one does not understand Tathata (the true nature of things), even if one obtains Samadhi, because there are still outflows (of defilements), it is the law of Samsara (birth and death). If one sees Tathata and obtains Samadhi, then it becomes without outflows and is the path to Nirvana (liberation).
Chapter 5: Establishing Names
Treatise: Based on what meaning are the names of the Six Paramitas (six perfections) established? How can this meaning be understood?
Explanation: In the world, there are naturally many reasons for establishing names. Some names are established because of the type of being, some because of the appearance, some because of convention, some because of contempt, and some because of respect. Among these five reasons, from which meaning are the Six Paramitas named? They are named from two reasons: because of the difference in nature, they are named from the type of being; because of the abundance of merit, they are named from respect. The established names have both general and specific aspects. All six are called Paramita (perfection), which is the general name. Giving, morality, etc., have differences, which are the specific names. Why are they generally called Paramita?
Treatise: Among all the good roots of Sravakas (listeners) and Pratyekabuddhas (solitary realizers) in all the worlds, they are the most supreme and incomparable.
Explanation: There are six kinds and three kinds that are most supreme and incomparable. The six kinds are explained in the previous six aspects. The three kinds are: first, incomparable in time; second, incomparable in effort; and third, incomparable in result. Each one is cultivated for three Asankhyeya kalpas (incalculable eons), so it is incomparable in time. Incomparable in effort has four kinds, five kinds, again five kinds, and again six kinds. The four kinds are the four cultivations explained earlier. The five kinds are the five purifications explained earlier. Again, the five kinds are the five cultivations. Again, the six kinds are the six intentions. The five cultivations and six intentions will explain the results later. Incomparable in result refers to the unsurpassed Anuttara-samyak-sambodhi (perfect enlightenment) manifested by the Trikaya (three bodies of the Buddha).
Treatise: Because they can reach the other shore, they are all generally called Paramita.
Explanation: Reaching the other shore naturally has three aspects. First, following what is cultivated, completely without remainder, is reaching the other shore. The world and the two vehicles (Sravakas and Pratyekabuddhas) also have what should be cultivated, but they do not cultivate it completely, so it is not reaching the other shore.
二如眾流以歸海為極。施等亦爾。以入真如為究竟。即以入真如為到彼岸。世間及二乘雖修施等。不能入真如故非到彼岸。三以應得無等果為到彼岸。更無別果勝於此果。為諸果中上故名彼岸。世間及二乘雖修施等。不求此果故非到彼岸。菩薩所修彼岸皆具此三義。故通稱波羅蜜。何故別名陀那等。
論曰。能破滅吝惜嫉妒。及貧窮下賤苦。故稱陀。
釋曰。吝惜是多財障。嫉妒是尊貴障。因時能滅吝惜障。果時得多財故離貧窮苦。因時能滅嫉妒障。果時得尊貴故離下賤苦。何以故。若人未破吝惜嫉妒心。則不能行施。故說能破此障。若人行施能破此障。此人後受貧窮下賤苦。無有是處。
論曰。復得為大富主。及能引福德資糧。故稱那。
釋曰。能施能用名大富主。由是主故能引福德資糧。由具此義故稱陀那。
論曰。能寂靜邪戒及惡道。故名尸。
釋曰。因時能破邪戒。果時能離惡道。若人不捨惡業而能持戒。無有是處。故先破邪戒。若人破邪戒持正戒墮四趣者。無有是處。故果時能離惡道。
論曰。復能得善道及三摩提。故稱羅。
釋曰。由先持戒后受人天善道果。或在因中或在果中。由持戒故身口清凈。清凈故無悔。無悔。故心安。心安故得喜喜故得猗。
【現代漢語翻譯】 現代漢語譯本 二、正如眾多的河流都以歸向大海為最終目標一樣，佈施等等也是如此，以進入真如（Tathata，事物的真實本性）為究竟。也就是以進入真如為到達彼岸（Paramita，從煩惱的此岸到達覺悟的彼岸）。世間凡夫和二乘（聲聞和緣覺）雖然也修習佈施等等，但因為不能進入真如，所以不能算是到達彼岸。 三、以應當獲得無與倫比的果報為到達彼岸。再沒有別的果報能勝過這種果報，因為這是所有果報中最殊勝的，所以稱為彼岸。世間凡夫和二乘雖然也修習佈施等等，但不追求這種果報，所以不能算是到達彼岸。菩薩（Bodhisattva，為救度眾生而發誓成佛的人）所修習的彼岸都具備這三種含義，所以統稱為波羅蜜（Paramita，到達彼岸的方法）。為什麼又分別稱為陀那（Dana，佈施）等等呢？ 論曰：能夠破除吝嗇和嫉妒，以及貧窮和下賤的痛苦，所以稱為陀（Da）。 釋曰：吝嗇是擁有很多財富的障礙，嫉妒是獲得尊貴地位的障礙。在因地能夠破除吝嗇的障礙，在果地就能獲得很多財富，因此遠離貧窮的痛苦。在因地能夠破除嫉妒的障礙，在果地就能獲得尊貴地位，因此遠離下賤的痛苦。為什麼這樣說呢？如果一個人沒有破除吝嗇和嫉妒的心，就不能行佈施，所以說能夠破除這些障礙。如果一個人行佈施能夠破除這些障礙，這個人後來遭受貧窮和下賤的痛苦，是沒有這樣的道理的。 論曰：又能夠成為大富之主，以及能夠引生福德資糧，所以稱為那（Na）。 釋曰：能夠佈施和使用財富，就稱為大富之主。因為是主宰，所以能夠引生福德資糧。因為具備這種含義，所以稱為陀那（Dana，佈施）。 論曰：能夠寂靜邪惡的戒律以及惡道，所以稱為尸（Śīla，戒律）。 釋曰：在因地能夠破除邪惡的戒律，在果地就能遠離惡道。如果一個人不捨棄惡業而能夠持戒，是沒有這樣的道理的，所以先要破除邪戒。如果一個人破除了邪戒而持守正戒，卻墮入四惡趣（地獄、餓鬼、畜生、阿修羅），是沒有這樣的道理的，所以在果地能夠遠離惡道。 論曰：又能夠獲得善道以及三摩提（Samadhi，禪定），所以稱為羅（Ra）。 釋曰：因為先前持戒，所以後來能獲得人天善道的果報。或者在因地，或者在果地，因為持戒的緣故，身口清凈，清凈的緣故沒有後悔，沒有後悔的緣故內心安寧，內心安寧的緣故得到喜悅，得到喜悅的緣故得到輕安。
【English Translation】 English version Two, just as all rivers ultimately aim to return to the sea, so too do giving (Dana) and other practices aim to enter into the Suchness (Tathata, the true nature of things) as their ultimate goal. Entering into Suchness is equivalent to reaching the other shore (Paramita, crossing from the shore of suffering to the shore of enlightenment). Although worldly beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) also cultivate giving and other practices, they cannot be considered to have reached the other shore because they cannot enter into Suchness. Three, reaching the other shore means attaining an unparalleled result. There is no other result superior to this one. Because it is the highest among all results, it is called the 'other shore.' Although worldly beings and those of the Two Vehicles also cultivate giving and other practices, they do not seek this result, so they cannot be considered to have reached the other shore. The other shore practices cultivated by Bodhisattvas (Bodhisattva, beings who vow to achieve Buddhahood for the sake of all beings) all possess these three meanings, so they are collectively called Paramita (Paramita, the means of reaching the other shore). Why are they also individually called Dana (Dana, giving) and so on? The Treatise says: It can destroy stinginess and jealousy, as well as the suffering of poverty and lowliness, therefore it is called Da. The Explanation says: Stinginess is an obstacle to having much wealth, and jealousy is an obstacle to gaining noble status. By destroying the obstacle of stinginess in the causal stage, one can obtain much wealth in the resultant stage, thus being free from the suffering of poverty. By destroying the obstacle of jealousy in the causal stage, one can obtain noble status in the resultant stage, thus being free from the suffering of lowliness. Why is this so? If a person has not destroyed the mind of stinginess and jealousy, they cannot practice giving, so it is said that it can destroy these obstacles. If a person practices giving and can destroy these obstacles, it is impossible for this person to later suffer the pain of poverty and lowliness. The Treatise says: Furthermore, one can become the lord of great wealth and can generate a store of merit and virtue, therefore it is called Na. The Explanation says: Being able to give and use wealth is called being the lord of great wealth. Because one is the lord, one can generate a store of merit and virtue. Because it possesses this meaning, it is called Dana (Dana, giving). The Treatise says: It can pacify evil precepts and evil destinies, therefore it is called Śīla (Śīla, moral discipline). The Explanation says: By destroying evil precepts in the causal stage, one can be free from evil destinies in the resultant stage. If a person does not abandon evil deeds and can uphold precepts, it is impossible, so one must first destroy evil precepts. If a person destroys evil precepts and upholds correct precepts, yet falls into the four evil realms (hell, hungry ghosts, animals, asuras), it is impossible, so in the resultant stage, one can be free from evil destinies. The Treatise says: Furthermore, one can attain good destinies and Samadhi (Samadhi, meditative concentration), therefore it is called Ra. The Explanation says: Because one previously upheld precepts, one can later obtain the result of good destinies in the realms of humans and gods. Either in the causal stage or in the resultant stage, because of upholding precepts, one's body and speech are pure. Because of purity, there is no regret. Because there is no regret, the mind is peaceful. Because the mind is peaceful, one obtains joy. Because one obtains joy, one obtains ease.
猗故得樂。樂故得定。定故見如實。見如實故得厭離。厭離故得解脫。故因持戒得三摩提。由具此義故稱尸羅。
論曰。能滅除瞋恚及忿恨心。故名羼。
釋曰。因時由觀五義故滅除瞋恚及瞋恚。所生忿恨心五義者。一觀一切眾生無始以來於我有恩。二觀一切眾生恒唸唸滅。何人能損何人被損。三觀唯法無眾生。有何能損及所損。四觀一切眾生皆自受苦。云何復欲加之以苦。五觀一切眾生皆是我子。云何于中欲生損害。由此五觀故能滅瞋恚。瞋恚既滅故能除忿恨。
論曰。復能生自他平和事。故稱提。
釋曰。此事通達因果。此忍能令自身不為瞋恚過失所染。即是于自平和既不忿恨。不生他苦。即是於他平和。如經言。若行忍者。則有五德。一無恨。二無訶。三眾人所愛。四有好名聞。五生善道。即此五德名平和事。由具此義故稱羼提。
論曰。滅除懶惰及諸惡法。故名毗。
釋曰。于惡處沉沒故稱懶惰。又不厭惡惡行故稱懶惰。由懶惰故離諸善行。生諸惡法。三業恒起過故名惡法。由滅懶惰故能除懶惰所生諸惡。此名滅黑法精進。
論曰。復行不放逸。生長無量善法。故稱梨耶。
釋曰。此約信樂因果以明精進。信因可行。樂果可得。是故恒行恭敬行名不放逸。
【現代漢語翻譯】 現代漢語譯本 猗故得樂：因為這樣而得到快樂。 樂故得定：因為快樂而得到禪定。 定故見如實：因為禪定而如實地觀察事物。 見如實故得厭離：因為如實地觀察事物而生起厭離心。 厭離故得解脫：因為厭離而得到解脫。 故因持戒得三摩提（Samadhi，禪定）：所以因為持戒而得到三摩提。 由具此義故稱尸羅（Śīla，戒）：因為具備這個意義所以稱為尸羅。
論曰：能夠滅除瞋恚（Krodha，憤怒）以及忿恨心，所以名為羼（Kṣānti，忍辱）。
釋曰：因為時常觀察五種道理，所以能滅除瞋恚以及瞋恚所產生的忿恨心。五種道理是：一、觀察一切眾生從無始以來對我有恩。二、觀察一切眾生恒常唸唸生滅，誰能損害誰，誰又被誰損害？三、觀察只有法（Dharma，佛法）而沒有眾生，有什麼能損害以及被損害的？四、觀察一切眾生都在自己承受痛苦，為什麼還要再增加他們的痛苦？五、觀察一切眾生都是我的子女，為什麼要在他們之中生起損害之心？因為這五種觀察，所以能夠滅除瞋恚。瞋恚既然滅除，所以能夠去除忿恨。
論曰：又能生起自己和他人的平和之事，所以稱為提（Dhi，智慧）。
釋曰：這件事通達因果。這種忍辱能使自身不被瞋恚的過失所污染，這就是對於自己的平和；既不忿恨，不生起他人的痛苦，這就是對於他人的平和。如經中所說：『如果修行忍辱的人，就會有五種德行：一、沒有怨恨。二、沒有呵責。三、被眾人所愛。四、有好名聲。五、生於善道。』這五種德行就叫做平和之事。因為具備這個意義，所以稱為羼提（Kṣānti，忍辱）。
論曰：滅除懶惰以及各種惡法，所以名為毗（Vīrya，精進）。
釋曰：在惡處沉沒所以稱為懶惰。又不厭惡惡行所以稱為懶惰。因為懶惰，所以遠離各種善行，生起各種惡法。身口意三業恒常生起過失，所以名為惡法。因為滅除懶惰，所以能夠去除懶惰所產生的各種惡。這叫做滅除黑法的精進。
論曰：又修行不放逸，生長無量善法，所以稱為梨耶（Vīrya，精進）。
釋曰：這是依據信樂的因果來闡明精進。相信因可以修行，快樂的果可以得到。所以恒常修行恭敬的行為，叫做不放逸。
【English Translation】 English version 'Aki gu de le': Because of this, one obtains joy. 'Le gu de ding': Because of joy, one obtains Samadhi (禪定). 'Ding gu jian ru shi': Because of Samadhi, one observes things as they truly are. 'Jian ru shi gu de yan li': Because of observing things as they truly are, one generates detachment. 'Yan li gu de jie tuo': Because of detachment, one obtains liberation. 'Gu yin chi jie de San Mo Ti (Samadhi, 禪定)': Therefore, because of upholding the precepts, one obtains Samadhi. 'You ju ci yi gu cheng Shi Luo (Śīla, 戒)': Because of possessing this meaning, it is called Śīla.
Treatise says: Being able to extinguish anger (Krodha, 憤怒) and resentment, therefore it is called Kṣānti (忍辱, patience).
Explanation says: Because of constantly observing five principles, one can extinguish anger and the resentment produced by anger. The five principles are: 1. Observing that all sentient beings have been kind to me since beginningless time. 2. Observing that all sentient beings are constantly arising and ceasing moment by moment, who can harm whom, and who is harmed by whom? 3. Observing that there is only Dharma (佛法) and no sentient beings, what can harm and what is harmed? 4. Observing that all sentient beings are suffering themselves, why add to their suffering? 5. Observing that all sentient beings are my children, why generate the intention to harm them? Because of these five observations, one can extinguish anger. Since anger is extinguished, one can remove resentment.
Treatise says: Furthermore, it can generate peace for oneself and others, therefore it is called Dhi (智慧, wisdom).
Explanation says: This matter understands cause and effect. This patience can prevent oneself from being tainted by the faults of anger, which is peace for oneself; not being resentful and not causing suffering to others, which is peace for others. As the sutra says: 'If one practices patience, one will have five virtues: 1. No hatred. 2. No scolding. 3. Loved by the multitude. 4. Good reputation. 5. Born in good realms.' These five virtues are called peaceful matters. Because of possessing this meaning, it is called Kṣānti (忍辱, patience).
Treatise says: Extinguishing laziness and all evil dharmas, therefore it is called Vīrya (精進, diligence).
Explanation says: Sinking in evil places is called laziness. Also, not being disgusted with evil deeds is called laziness. Because of laziness, one stays away from all good deeds and generates all evil dharmas. The three karmas of body, speech, and mind constantly generate faults, therefore they are called evil dharmas. Because of extinguishing laziness, one can remove all the evils produced by laziness. This is called diligence in extinguishing black dharmas.
Treatise says: Furthermore, practicing non-negligence and growing immeasurable good dharmas, therefore it is called Vīrya (精進, diligence).
Explanation says: This explains diligence based on the cause and effect of faith and joy. Believing that the cause can be practiced and the fruit of joy can be obtained. Therefore, constantly practicing respectful behavior is called non-negligence.
由行恭敬。未生善能令生。已生善能令增長。此即生得法精進。由具此義故稱毗梨耶。
論曰。能滅除散亂。故名持訶。
釋曰。散亂有五。一自性散亂。謂五識。二外散亂。謂意識馳動于外塵。三內散亂。謂心高下及啖味等。四粗重散亂。謂計我我所等。五思惟散亂。謂下劣心。菩薩舍大乘。思惟小乘。
論曰。復能引心令住內境。故稱那。
釋曰。引心令住五種寂靜。名為內境。由具此義故稱持訶那。
論曰。能滅一切見行。能除邪智。故稱般羅。
釋曰。見行謂六十二見。邪智謂世間虛妄解。見行即是惑障。邪智即是智障。
論曰。能緣真相。
釋曰。謂緣真如即如理智。
論曰。隨其品類。
釋曰。品類有二種。謂有為無為。及名等五攝。若知此法。即如量智。
論曰。知一切法故稱若。
釋曰。真如相及品類名一切法。如理智名般若。如量智是般若果。亦名般若。此二智為三義所顯。一對治。即二障。二境界。即真相。三果。即如量智。由具此義故稱般羅若。
修習章第六
論曰。云何應知諸波羅蜜修習。
釋曰。世間及二乘。皆有施等修習。菩薩施等修習。異世間及二乘。云何可知。
論曰。若略
【現代漢語翻譯】 現代漢語譯本： 由行恭敬（yóu xíng gōng jìng）。未生善能令生，已生善能令增長。這即是生得法精進。由於具備此義，所以稱為毗梨耶（Pílíyé，精進）。
論曰：能夠滅除散亂，所以名為持訶（chí hē）。
釋曰：散亂有五種。一是自性散亂，指五識。二是外散亂，指意識馳動于外塵。三是內散亂，指心的高下以及貪圖口味等。四是粗重散亂，指計較我與我所等。五是思惟散亂，指下劣之心。菩薩捨棄大乘，思惟小乘。
論曰：又能引導心令安住于內境，所以稱為那（nà）。
釋曰：引導心令安住於五種寂靜，名為內境。由於具備此義，所以稱為持訶那（chí hē nà）。
論曰：能夠滅除一切見行，能夠去除邪智，所以稱為般羅（bān luó）。
釋曰：見行指六十二見。邪智指世間虛妄的理解。見行即是惑障，邪智即是智障。
論曰：能夠緣于真相。
釋曰：指緣于真如，即如理智。
論曰：隨其品類。
釋曰：品類有兩種，指有為和無為，以及名等五蘊所攝。如果知曉此法，即是如量智。
論曰：知曉一切法，所以稱為若（rě）。
釋曰：真如相以及品類名為一切法。如理智名為般若（bō rě）。如量智是般若的果，也名為般若。這兩種智慧為三種意義所顯現：一是對治，即二障；二是境界，即真相；三是果，即如量智。由於具備此義，所以稱為般羅若（bān luó rě）。
修習章第六
論曰：應當如何知曉諸波羅蜜（bō luó mì，到彼岸）的修習？
釋曰：世間以及二乘，都有佈施等的修習。菩薩的佈施等修習，與世間以及二乘不同，應當如何知曉？
論曰：如果簡略地說
【English Translation】 English version: By performing respectful conduct, unarisen good is made to arise, and arisen good is made to increase. This is naturally attained diligence in Dharma. Because of possessing this meaning, it is called Virya (Pílíyé, diligence).
Treatise says: It can eliminate distraction, therefore it is called Dhri (chí hē).
Explanation says: There are five kinds of distraction. First, self-nature distraction, referring to the five consciousnesses. Second, external distraction, referring to the consciousness running towards external objects. Third, internal distraction, referring to the mind's ups and downs and craving for flavors, etc. Fourth, coarse and heavy distraction, referring to clinging to 'I' and 'mine', etc. Fifth, thinking distraction, referring to an inferior mind. Bodhisattvas abandon the Mahayana and contemplate the Hinayana.
Treatise says: It can also lead the mind to abide in the internal realm, therefore it is called Na (nà).
Explanation says: Leading the mind to abide in the five kinds of tranquility is called the internal realm. Because of possessing this meaning, it is called Dhri-Na (chí hē nà).
Treatise says: It can eliminate all views and practices, and remove wrong knowledge, therefore it is called Para (bān luó).
Explanation says: Views and practices refer to the sixty-two views. Wrong knowledge refers to worldly false understandings. Views and practices are the obstacles of delusion, and wrong knowledge is the obstacle of wisdom.
Treatise says: It can cognize the true reality.
Explanation says: It refers to cognizing Suchness, which is the wisdom that accords with reality.
Treatise says: According to its categories.
Explanation says: There are two kinds of categories, referring to conditioned and unconditioned, and the five aggregates such as name. If one knows this Dharma, it is the wisdom that accords with measure.
Treatise says: Knowing all Dharmas, therefore it is called Jna (rě).
Explanation says: The characteristics of Suchness and the categories are called all Dharmas. The wisdom that accords with reality is called Prajna (bō rě). The wisdom that accords with measure is the fruit of Prajna, and is also called Prajna. These two wisdoms are manifested by three meanings: first, the antidote, which is the two obstacles; second, the realm, which is the true reality; third, the fruit, which is the wisdom that accords with measure. Because of possessing this meaning, it is called Prajna-Para (bān luó rě).
Chapter Six on Cultivation
Treatise says: How should one know the cultivation of the Paramitas (bō luó mì, perfection, gone beyond)?
Explanation says: The world and the two vehicles (Shravakayana and Pratyekabuddhayana) all have the cultivation of giving, etc. The Bodhisattva's cultivation of giving, etc., is different from the world and the two vehicles. How should one know this?
Treatise says: If briefly
說應知修習有五種。
釋曰。若廣說修有十二種。一顯示修。二損減修。三治成修。四後行修。五相應修。六勝修。七上上修。八初際修。九中際修。十后際修。十一有上修。十二無上修。顯示修者。謂修四念處。以能顯示。四諦義故損減修者。謂四正勤。以能漸滅諸惡法故。治成修者。謂四如意足。以能治成定故。為除五失及持八滅資糧故。後行修者。謂修五根。以具解脫分善根故。相應修者。謂修五力。以應續見道故。勝修者。謂七覺分。以入四諦觀故。上上修者。謂八分聖道。以勝見道故。初際修者。謂凡夫位。修戒乃至得不凈觀及數息觀。以隨順顛倒故。中際修者。謂有學位。此中無倒倒所隨故。后際修者。謂無學位。此中無倒非倒所倒故。有上修者。謂聲聞獨覺修。及等彼位故。無上修者。謂菩薩十地等。以最勝故。
論曰。一加行方法修。
釋曰。謂身口意業能成廣大清凈最勝故。
論曰。二信樂修。
釋曰。約聞教如初章釋。
論曰。三思惟修。
釋曰。思惟修中自有三種。謂愛重隨喜愿得。合名思惟修。亦如初章釋。
論曰。四方便勝智修。
釋曰。即無分別智有三義。一廣大。二清凈。三速成。具此三義故。立方便勝智名。
論曰
【現代漢語翻譯】 現代漢語譯本： 佛說應當瞭解修習有五種。
解釋：如果廣義地解釋修習，有十二種。第一種是顯示修，第二種是損減修，第三種是治成修，第四種是後行修，第五種是相應修，第六種是勝修，第七種是上上修，第八種是初際修，第九種是中際修，第十種是后際修，第十一種是有上修，第十二種是無上修。顯示修指的是修習四念處（satipaṭṭhāna），因為它能夠顯示四諦（catu-ariya-sacca）的含義。損減修指的是修習四正勤（sammappadhāna），因為它能夠逐漸滅除各種惡法。治成修指的是修習四如意足（iddhipāda），因為它能夠成就禪定，爲了去除五種過失以及持有八種滅的資糧。後行修指的是修習五根（indriya），因為它具有解脫分的善根。相應修指的是修習五力（bala），因為它應當接續見道。勝修指的是七覺支（bojjhaṅga），因為它能進入四諦的觀照。上上修指的是八聖道分（ariya-aṭṭhaṅgika-magga），因為它勝過見道。初際修指的是凡夫位，修習戒律乃至獲得不凈觀和數息觀，因為它隨順顛倒。中際修指的是有學位，這裡沒有顛倒，而是被顛倒所隨順。后際修指的是無學位，這裡沒有顛倒，也不是被顛倒所顛倒。有上修指的是聲聞（sāvaka）和獨覺（paccekabuddha）的修習，以及等同於他們的地位。無上修指的是菩薩（bodhisatta）的十地（bhūmi）等，因為它最殊勝。
論曰：第一種是加行方法修。
解釋：指的是身口意三業能夠成就廣大、清凈、最殊勝的功德。
論曰：第二種是信樂修。
解釋：關於聽聞教法，如同第一章所解釋的那樣。
論曰：第三種是思惟修。
解釋：思惟修中又有三種，即愛重、隨喜、愿得，合起來稱為思惟修，也如第一章所解釋的那樣。
論曰：第四種是方便勝智修。
解釋：指的是無分別智（nirvikalpa-jñāna）有三種含義：一是廣大，二是清凈，三是速成。具備這三種含義，所以立名為方便勝智。
論曰：
【English Translation】 English version: It is said that one should know that there are five kinds of cultivation.
Explanation: If explained broadly, there are twelve kinds of cultivation. The first is display cultivation, the second is reduction cultivation, the third is cure-accomplishment cultivation, the fourth is subsequent practice cultivation, the fifth is corresponding cultivation, the sixth is superior cultivation, the seventh is supreme cultivation, the eighth is initial stage cultivation, the ninth is middle stage cultivation, the tenth is final stage cultivation, the eleventh is limited cultivation, and the twelfth is unlimited cultivation. Display cultivation refers to the cultivation of the Four Foundations of Mindfulness (satipaṭṭhāna), because it can display the meaning of the Four Noble Truths (catu-ariya-sacca). Reduction cultivation refers to the cultivation of the Four Right Exertions (sammappadhāna), because it can gradually eliminate all evil dharmas. Cure-accomplishment cultivation refers to the cultivation of the Four Bases of Power (iddhipāda), because it can cure and accomplish samādhi, in order to remove the five faults and hold the resources for the eight destructions. Subsequent practice cultivation refers to the cultivation of the Five Roots (indriya), because it possesses the roots of virtue of the liberation division. Corresponding cultivation refers to the cultivation of the Five Powers (bala), because it should continue the path of seeing. Superior cultivation refers to the Seven Factors of Enlightenment (bojjhaṅga), because it enters the contemplation of the Four Noble Truths. Supreme cultivation refers to the Eightfold Noble Path (ariya-aṭṭhaṅgika-magga), because it surpasses the path of seeing. Initial stage cultivation refers to the position of ordinary beings, cultivating precepts and even obtaining the contemplation of impurity and the contemplation of counting breaths, because it accords with inversion. Middle stage cultivation refers to the position of those in training, where there is no inversion, but is followed by inversion. Final stage cultivation refers to the position of those beyond training, where there is no inversion, and is not inverted by inversion. Limited cultivation refers to the cultivation of Śrāvakas (sāvaka) and Pratyekabuddhas (paccekabuddha), and those equal to their positions. Unlimited cultivation refers to the ten bhūmis (bhūmi) of Bodhisattvas (bodhisatta), etc., because it is the most supreme.
Treatise says: The first is the cultivation of applying methods.
Explanation: Refers to the body, speech, and mind karma that can accomplish vast, pure, and most supreme merit.
Treatise says: The second is the cultivation of faith and joy.
Explanation: Regarding hearing the teachings, as explained in the first chapter.
Treatise says: The third is the cultivation of contemplation.
Explanation: Within the cultivation of contemplation, there are three kinds: love and respect, rejoicing, and wishing to obtain. Combined, they are called the cultivation of contemplation, also as explained in the first chapter.
Treatise says: The fourth is the cultivation of expedient superior wisdom.
Explanation: Refers to non-discriminating wisdom (nirvikalpa-jñāna) having three meanings: first, vast; second, pure; third, quickly accomplished. Possessing these three meanings, it is named expedient superior wisdom.
Treatise says:
。五修利益他事。此中前四修應知如前。利益他事修者。謂佛無功用心。不捨如來事。
釋曰。明大乘教中所說。諸佛雖已般涅槃猶更起心。般涅槃即法身。更起心即應化二身。諸佛已住法身。由本願力離三業。隨利益眾生事。自然顯現應化二身。恒不捨如來正事。及行諸波羅蜜。是故諸佛有諸波羅蜜修習。
論曰。修習諸波羅蜜至圓滿位中。更修諸波羅蜜。
釋曰。佛及菩薩或隨分圓滿。或具分圓滿。於此圓滿位。若修諸波羅蜜。自事已成故不自為。見眾生由此行得離四趣入三乘道果故。更修諸波羅蜜。即是利益他事。
論曰。複次思惟修習者。愛重隨喜愿得思惟。六意攝所修。
釋曰。此章通明修習義。前明五修。未分別修位有異。云何得知願行位修。異清凈位修。若六意攝三思惟。修諸波羅蜜。應知在清凈位。願行位中則無此義。三思惟是修行本。以六意莊嚴攝持此三。
論曰。六意者。一廣大意。二長時意。三歡喜意。四有恩德意。五大志意。六善好意。廣大意者。若菩薩若干阿僧祇劫能得無上菩提。
釋曰。總舉劫數無限多少。故言若干。以大小乘經說劫數不同故。不定說劫數多少。小乘明三阿僧祇劫得成佛。大乘明或三或七或三十三阿僧祇劫得成佛。
【現代漢語翻譯】 現代漢語譯本：五種修習利益他人的事情。其中前四種修習應當知道和之前所說的一樣。利益他人之事的修習是指，佛陀無需刻意用心，也不會捨棄如來的事業。
解釋說：闡明大乘教義中所說，諸佛即使已經般涅槃（Parinirvana，入滅），仍然會生起利益眾生的心。般涅槃即是法身（Dharmakaya，佛的法性之身），更起心即是應身（Nirmanakaya，佛的化身）和化身（Sambhogakaya，佛的報身）。諸佛已經安住於法身，由於本願力的緣故，脫離了身、口、意三業的束縛，隨著利益眾生的事情，自然顯現應身和化身，恒常不捨棄如來的正業，並且修行各種波羅蜜（Paramita，到彼岸），因此諸佛有各種波羅蜜的修習。
論中說：修習各種波羅蜜到達圓滿的階段中，繼續修習各種波羅蜜。
解釋說：佛和菩薩或者隨分圓滿，或者具分圓滿。在這個圓滿的階段，如果修習各種波羅蜜，因為自己的事情已經成就，所以不是爲了自己。看到眾生通過這種修行能夠脫離四惡趣（catasro duryatayah，地獄、餓鬼、畜生、阿修羅）進入三乘（triyani，聲聞乘、緣覺乘、菩薩乘）的道果，所以繼續修習各種波羅蜜，這就是利益他人的事情。
論中說：再次，思惟修習是指，愛重、隨喜、愿得思惟，六種意念攝持所修習的。
解釋說：這一章總括地闡明修習的意義。前面闡明五種修習，沒有分別修習的階段有所不同。如何得知願行位的修習，不同於清凈位的修習？如果六種意念攝持三種思惟，修習各種波羅蜜，應當知道這是在清凈位。願行位中則沒有這種意義。三種思惟是修行的根本，用六種意念來莊嚴攝持這三種思惟。
論中說：六種意念是：一、廣大意；二、長時意；三、歡喜意；四、有恩德意；五、大志意；六、善好意。廣大意是指，如果菩薩在若干阿僧祇劫（asamkhya kalpa，無數大劫）之後能夠證得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。
解釋說：總括地舉出劫數無限多少，所以說「若干」。因為小乘經典和大乘經典所說的劫數不同，所以不確定地說劫數多少。小乘闡明三個阿僧祇劫可以成佛，大乘闡明或者三個、或者七個、或者三十三個阿僧祇劫可以成佛。
【English Translation】 English version: The five practices of benefiting others. Among them, the first four practices should be understood as before. The practice of benefiting others refers to the fact that the Buddha does not need to deliberately use his mind and will not abandon the affairs of the Tathagata (如來, Thus Come One).
Explanation: Clarifying what is said in the Mahayana teachings, that even though the Buddhas have already attained Parinirvana (般涅槃, complete nirvana), they still generate the mind to benefit sentient beings. Parinirvana is the Dharmakaya (法身, the body of the Dharma), and generating the mind is the Nirmanakaya (應身, the emanation body) and Sambhogakaya (化身, the enjoyment body). The Buddhas have already abided in the Dharmakaya, and due to the power of their original vows, they are free from the bondage of the three karmas of body, speech, and mind. As things that benefit sentient beings arise, the Nirmanakaya and Sambhogakaya naturally manifest, constantly not abandoning the proper affairs of the Tathagata, and practicing various Paramitas (波羅蜜, perfections), therefore the Buddhas have the practice of various Paramitas.
The treatise says: In the stage of practicing various Paramitas to reach perfection, continue to practice various Paramitas.
Explanation: Buddhas and Bodhisattvas either attain partial perfection or complete perfection. In this stage of perfection, if they practice various Paramitas, because their own affairs have already been accomplished, it is not for themselves. Seeing that sentient beings can escape the four evil destinies (四惡趣, catasro duryatayah, hell, hungry ghosts, animals, asuras) and enter the path and fruit of the three vehicles (三乘, triyani, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) through this practice, they continue to practice various Paramitas, which is the matter of benefiting others.
The treatise says: Furthermore, contemplating and practicing refers to contemplating with love, joy, and aspiration, and the six intentions encompass what is practiced.
Explanation: This chapter generally clarifies the meaning of practice. The previous chapter clarified the five practices, without distinguishing the different stages of practice. How can we know that the practice in the stage of aspiration and action is different from the practice in the stage of purification? If the six intentions encompass the three contemplations and practice various Paramitas, it should be known that this is in the stage of purification. This meaning is not present in the stage of aspiration and action. The three contemplations are the root of practice, and the six intentions are used to adorn and encompass these three contemplations.
The treatise says: The six intentions are: first, the intention of vastness; second, the intention of long duration; third, the intention of joy; fourth, the intention of gratitude; fifth, the intention of great aspiration; sixth, the intention of goodness. The intention of vastness refers to the fact that if a Bodhisattva can attain Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment) after countless asamkhya kalpas (阿僧祇劫, countless great eons).
Explanation: Generally listing the number of eons as infinite, therefore it is said 'countless'. Because the number of eons mentioned in the Hinayana and Mahayana sutras are different, the number of eons is not specified. The Hinayana clarifies that one can become a Buddha after three asamkhya kalpas, while the Mahayana clarifies that one can become a Buddha after three, seven, or thirty-three asamkhya kalpas.
論曰。以如此時。為一剎那剎那。
釋曰。或合三阿僧祇劫為一剎那。或合三十三阿僧祇劫為一剎那。故再稱剎那。如此從一剎那至無量剎那。為一日一月乃至一阿僧祇劫。從一阿僧祇至三十三阿僧祇。方得成佛。欲顯菩薩意無厭足故。說此長時。
論曰。菩薩於此時中。剎那剎那常捨身命。
釋曰。此時即總舉長時。剎那明世間所說剎那。于向所說長時中。如世間所說剎那。於一一剎那中。常捨身命及以外財。乃至成佛。無有厭足心。
論曰。及等恒伽沙數世界。滿中七寶奉施供養如來。從初發心。乃至入住究竟清涼菩提。
釋曰。有餘涅槃名清。以離煩惱濁故。無餘涅槃名涼。以離眾苦熱惱故。又菩提以凈樂為體。欲顯凈德故言清。欲顯樂義故言涼。
論曰。是菩薩施意猶不滿足。如此多時剎那剎那。滿三千大千世界熾火。菩薩于中行住坐臥為四威儀。離一切生生之具。
釋曰。此下欲明菩薩修餘五度。於此長時一一剎那中。常在極苦難處。資身之具恒不供足。菩薩雖受此苦。於此時中修諸波羅蜜。未嘗厭足。
論曰。戒忍精進三摩提般若心。菩薩恒現前修。乃至入住究竟清涼菩提。是菩薩戒忍等意亦不滿足。是無厭足心。是名菩薩廣大意。若菩薩從初發心
【現代漢語翻譯】 現代漢語譯本 論曰：以這樣的時間，作為一個剎那又一個剎那。 釋曰：或者將三個阿僧祇劫（asamkhya kalpa，無數大劫）合為一個剎那，或者將三十三個阿僧祇劫合為一個剎那。所以再次稱『剎那』。這樣從一個剎那到無量個剎那，為一日一月乃至一個阿僧祇劫。從一個阿僧祇劫到三十三個阿僧祇劫，才能成佛。想要顯示菩薩的意念沒有厭足的時候，所以說這個漫長的時間。 論曰：菩薩在這個時間中，剎那又一個剎那地常常捨棄身命。 釋曰：這個『此時』，就是總括地指漫長的時間。『剎那』，是說明世間所說的剎那。在前面所說的漫長的時間中，如世間所說的剎那，在每一個剎那中，常常捨棄身命以及身外的財物，乃至成佛，沒有厭足的心。 論曰：以及等於恒河沙數的世界，充滿七寶奉獻供養如來，從最初發心，乃至進入究竟清涼菩提（bodhi，覺悟）。 釋曰：有餘涅槃（nirvana，寂滅）名為『清』，因為遠離煩惱的污濁的緣故。無餘涅槃名為『涼』，因為遠離各種痛苦熱惱的緣故。又，菩提以清凈快樂為本體。想要顯示清凈的德行，所以說『清』；想要顯示快樂的意義，所以說『涼』。 論曰：這位菩薩的佈施的意願仍然不滿足。如此漫長的時間，剎那又一個剎那，充滿三千大千世界的熾熱火焰，菩薩在其中行走、站立、坐著、躺臥，作為四種威儀，遠離一切維持生存的用具。 釋曰：下面想要說明菩薩修習其餘五度（paramita，到彼岸）。在這個漫長的時間的每一個剎那中，常常在極其痛苦艱難的地方，維持生活的用具常常不能滿足。菩薩雖然承受這種痛苦，在這個時間中修習各種波羅蜜，未曾感到厭足。 論曰：戒、忍、精進、三摩提（samadhi，禪定）、般若（prajna，智慧）之心，菩薩常常顯現並修習，乃至進入究竟清涼菩提。這位菩薩的戒、忍等等的意願也不滿足。這就是沒有厭足的心。這叫做菩薩廣大的意願。如果菩薩從最初發心
【English Translation】 English version Treatise says: Taking such time as one kshana (instant) after another. Explanation: Perhaps combining three asamkhya kalpas (innumerable great eons) into one kshana, or combining thirty-three asamkhya kalpas into one kshana. Therefore, 『kshana』 is mentioned again. Thus, from one kshana to immeasurable kshanas, it is one day, one month, up to one asamkhya kalpa. From one asamkhya kalpa to thirty-three asamkhya kalpas, one can attain Buddhahood. Wanting to show that the Bodhisattva's intention is never satisfied, this long period of time is spoken of. Treatise says: The Bodhisattva, in this time, constantly sacrifices body and life kshana after kshana. Explanation: This 『time』 refers generally to the long period of time. 『Kshana』 explains the kshana as spoken of in the world. In the long period of time mentioned earlier, like the kshana as spoken of in the world, in each and every kshana, one constantly sacrifices body and life, as well as external wealth, until attaining Buddhahood, without any sense of satisfaction. Treatise says: And worlds as numerous as the sands of the Ganges River, filled with the seven treasures, are offered in worship to the Tathagata (Thus Come One), from the initial aspiration until entering the ultimate cool and clear Bodhi (enlightenment). Explanation: Nirvana (liberation) with remainder is called 『clear』 because it is free from the turbidity of afflictions. Nirvana without remainder is called 『cool』 because it is free from the heat and vexation of all sufferings. Furthermore, Bodhi takes purity and joy as its essence. Wanting to show the virtue of purity, it is called 『clear』; wanting to show the meaning of joy, it is called 『cool.』 Treatise says: This Bodhisattva's intention of giving is still not satisfied. For such a long time, kshana after kshana, the three thousand great thousand worlds are filled with blazing fire. The Bodhisattva walks, stands, sits, and lies down within it, maintaining the four dignities, and is apart from all means of sustaining life. Explanation: Below, it is intended to explain that the Bodhisattva cultivates the remaining five paramitas (perfections). In each and every kshana of this long period of time, one is constantly in extremely painful and difficult places, and the means of sustaining life are constantly insufficient. Although the Bodhisattva endures this suffering, in this time, cultivating all the paramitas, one never feels satisfied. Treatise says: The mind of precepts, forbearance, diligence, samadhi (concentration), and prajna (wisdom), the Bodhisattva constantly manifests and cultivates, until entering the ultimate cool and clear Bodhi. This Bodhisattva's intention of precepts, forbearance, etc., is also not satisfied. This is the mind of non-satisfaction. This is called the Bodhisattva's vast intention. If the Bodhisattva, from the initial aspiration
乃至成佛。不捨無厭足心。是名菩薩長時意。若菩薩由六波羅蜜所作利益他事。常生無等歡喜。眾生得益其心歡喜所不能及。是名菩薩歡喜意。若菩薩行六波羅蜜利益眾生已。見眾生於己有大恩德。不見自身于彼有恩。是名菩薩有恩德意。若菩薩從六波羅蜜所生功德善根。施與一切眾生。以無著心迴向。為令彼得可愛重果報。是名菩薩大志意。若菩薩所行六波羅蜜功德善根。令一切眾生平等皆得。為彼迴向無上菩提。是名菩薩善好意。由此六意所攝愛重思惟。菩薩修習。
釋曰。為顯求得心見有大功德故。求欲得之。
論曰。若菩薩隨喜無量。菩薩修加行六意所生功德善根。是名菩薩六意所攝隨喜思惟。
釋曰。為顯無疑心既隨喜勝人所行故。決定無疑。
論曰。若菩薩愿一切眾生。修行六意所攝六波羅蜜。及愿自身修行六意所攝六波羅蜜。修習加行乃至成佛。是名菩薩六意所攝愿得思惟。
釋曰。為顯大悲無獨求之心。此三思惟即除三心。一除不行心。二除進退心。三除偏進心。
論曰。若人得聞六意所攝菩薩思惟修習。生一念信心。是人則得無量無邊福德之聚。諸惡業障壞滅無餘。
釋曰。滅業障有二義。一能壞業令盡。二業雖在以善力大故。能遮惡道報。令永不受
【現代漢語翻譯】 現代漢語譯本 乃至成佛。不捨無厭足心。是名菩薩長時意（菩薩長時間發願的心）。若菩薩由六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所作利益他事。常生無等歡喜。眾生得益其心歡喜所不能及。是名菩薩歡喜意（菩薩歡喜的心）。若菩薩行六波羅蜜利益眾生已。見眾生於己有大恩德。不見自身于彼有恩。是名菩薩有恩德意（菩薩認為眾生有恩德的心）。若菩薩從六波羅蜜所生功德善根。施與一切眾生。以無著心迴向。為令彼得可愛重果報。是名菩薩大志意（菩薩遠大志向的心）。若菩薩所行六波羅蜜功德善根。令一切眾生平等皆得。為彼迴向無上菩提（最高的覺悟）。是名菩薩善好意（菩薩善良美好的心）。由此六意所攝愛重思惟。菩薩修習。
釋曰。為顯求得心見有大功德故。求欲得之。
論曰。若菩薩隨喜無量。菩薩修加行六意所生功德善根。是名菩薩六意所攝隨喜思惟。
釋曰。為顯無疑心既隨喜勝人所行故。決定無疑。
論曰。若菩薩愿一切眾生。修行六意所攝六波羅蜜。及愿自身修行六意所攝六波羅蜜。修習加行乃至成佛。是名菩薩六意所攝愿得思惟。
釋曰。為顯大悲無獨求之心。此三思惟即除三心。一除不行心。二除進退心。三除偏進心。
論曰。若人得聞六意所攝菩薩思惟修習。生一念信心。是人則得無量無邊福德之聚。諸惡業障壞滅無餘。
釋曰。滅業障有二義。一能壞業令盡。二業雖在以善力大故。能遮惡道報。令永不受 English version Even to the point of attaining Buddhahood, without abandoning the mind of insatiable desire. This is called the 'long-term intention' (long-term aspiration of a Bodhisattva). If a Bodhisattva, through the six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), performs actions that benefit others, constantly generating unparalleled joy, the joy in their heart surpasses that of the beings who receive the benefit. This is called the 'joyful intention' (joyful mind of a Bodhisattva). If a Bodhisattva, having practiced the six Paramitas and benefited sentient beings, sees that sentient beings have great kindness towards them, and does not see themselves as having been kind to them, this is called the 'intention of having kindness' (Bodhisattva's mind of considering sentient beings as having kindness). If a Bodhisattva dedicates the merits and roots of goodness arising from the six Paramitas to all sentient beings, with a mind free from attachment, in order to enable them to obtain desirable and weighty rewards, this is called the 'intention of great aspiration' (Bodhisattva's mind of great aspiration). If a Bodhisattva causes all sentient beings to equally obtain the merits and roots of goodness from the six Paramitas they practice, and dedicates them to unsurpassed Bodhi (supreme enlightenment), this is called the 'intention of goodness' (Bodhisattva's good and virtuous mind). Through these six intentions, embraced by loving and respectful contemplation, the Bodhisattva cultivates.
Explanation: To reveal that seeking and obtaining this mind is seen as having great merit, therefore, one seeks to obtain it.
Treatise: If a Bodhisattva rejoices immeasurably, the merits and roots of goodness arising from the six intentions cultivated by the Bodhisattva are called the 'contemplation of rejoicing embraced by the six intentions'.
Explanation: To reveal that, with a mind free from doubt, one rejoices in the actions of superior beings, therefore, one is definitely without doubt.
Treatise: If a Bodhisattva wishes that all sentient beings cultivate the six Paramitas embraced by the six intentions, and wishes that they themselves cultivate the six Paramitas embraced by the six intentions, cultivating and practicing until attaining Buddhahood, this is called the 'contemplation of wishing to obtain embraced by the six intentions'.
Explanation: To reveal great compassion without a mind of seeking solely for oneself. These three contemplations eliminate three minds: first, the mind of not acting; second, the mind of advancing and retreating; third, the mind of biased advancement.
Treatise: If a person hears of the Bodhisattva's contemplation and practice embraced by the six intentions, and generates even a single thought of faith, that person will obtain a collection of immeasurable and boundless merits. All evil karmic obstacles will be destroyed without remainder.
Explanation: The destruction of karmic obstacles has two meanings: first, it can destroy karma completely; second, even if karma remains, due to the power of goodness being great, it can obstruct the retribution of evil paths, preventing one from ever experiencing them.
【English Translation】 Even to the point of attaining Buddhahood, without abandoning the mind of insatiable desire. This is called the 'long-term intention' (long-term aspiration of a Bodhisattva). If a Bodhisattva, through the six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), performs actions that benefit others, constantly generating unparalleled joy, the joy in their heart surpasses that of the beings who receive the benefit. This is called the 'joyful intention' (joyful mind of a Bodhisattva). If a Bodhisattva, having practiced the six Paramitas and benefited sentient beings, sees that sentient beings have great kindness towards them, and does not see themselves as having been kind to them, this is called the 'intention of having kindness' (Bodhisattva's mind of considering sentient beings as having kindness). If a Bodhisattva dedicates the merits and roots of goodness arising from the six Paramitas to all sentient beings, with a mind free from attachment, in order to enable them to obtain desirable and weighty rewards, this is called the 'intention of great aspiration' (Bodhisattva's mind of great aspiration). If a Bodhisattva causes all sentient beings to equally obtain the merits and roots of goodness from the six Paramitas they practice, and dedicates them to unsurpassed Bodhi (supreme enlightenment), this is called the 'intention of goodness' (Bodhisattva's good and virtuous mind). Through these six intentions, embraced by loving and respectful contemplation, the Bodhisattva cultivates.
Explanation: To reveal that seeking and obtaining this mind is seen as having great merit, therefore, one seeks to obtain it.
Treatise: If a Bodhisattva rejoices immeasurably, the merits and roots of goodness arising from the six intentions cultivated by the Bodhisattva are called the 'contemplation of rejoicing embraced by the six intentions'.
Explanation: To reveal that, with a mind free from doubt, one rejoices in the actions of superior beings, therefore, one is definitely without doubt.
Treatise: If a Bodhisattva wishes that all sentient beings cultivate the six Paramitas embraced by the six intentions, and wishes that they themselves cultivate the six Paramitas embraced by the six intentions, cultivating and practicing until attaining Buddhahood, this is called the 'contemplation of wishing to obtain embraced by the six intentions'.
Explanation: To reveal great compassion without a mind of seeking solely for oneself. These three contemplations eliminate three minds: first, the mind of not acting; second, the mind of advancing and retreating; third, the mind of biased advancement.
Treatise: If a person hears of the Bodhisattva's contemplation and practice embraced by the six intentions, and generates even a single thought of faith, that person will obtain a collection of immeasurable and boundless merits. All evil karmic obstacles will be destroyed without remainder.
Explanation: The destruction of karmic obstacles has two meanings: first, it can destroy karma completely; second, even if karma remains, due to the power of goodness being great, it can obstruct the retribution of evil paths, preventing one from ever experiencing them.
業。亦有壞滅義。若人但聞尚得無量無邊福德。何況菩薩盡能修行。
差別章第七
論曰。云何應知諸波羅蜜差別。
釋曰。此問欲何所顯。諸波羅蜜品類不可數量。欲顯真體故作此問。由明諸波羅蜜差別故。真體顯現。
論曰。由各有三品。知其差別。
釋曰。此總標數。以答問。
論曰。施三品者。一法施。二財施。三無畏施。
釋曰。法施利益他心。由法施故他聞慧等善根德生。財施利益他身。無畏施通利益他身心。複次由財施。有向惡者引令歸善。由無畏施。攝彼令成眷屬。由法施。生彼善根及成熟解脫。由具此義故說施有三品。
論曰。戒三品者。一守護戒。二攝善法戒。三攝利眾生戒。
釋曰。守護戒是餘二戒依止。若人不離惡。攝善利他則不得戒。若人住守護戒。能引攝善法戒。為佛法及菩提生起依止。若住前二戒。能引攝利眾生戒。為成熱眾生依止。複次守護戒由離惡故。無悔惱心。能得現世安樂住。由此安樂住故。能修攝善法戒。為成熟佛法。若人住前二戒。能修攝利眾生戒。為成熟他。此三品戒即四無畏因。何以故。初戒是斷德。第二戒是智德。第三戒是恩德。四無畏不出此三德故。言即四無畏因。由具此義故說戒有三品。
論
【現代漢語翻譯】 業，也有壞滅的含義。如果有人僅僅是聽聞，尚且能夠獲得無量無邊的福德，更何況是菩薩能夠完全地修行。
差別章第七
論曰：應該如何瞭解諸波羅蜜（Paramita，意為「到彼岸」）的差別？
釋曰：這個提問想要顯示什麼？諸波羅蜜的品類數量不可計數，想要顯示它們的真實本體，所以提出這個問題。通過闡明諸波羅蜜的差別，它們的真實本體就會顯現。
論曰：通過各自具有的三品，可以瞭解它們的差別。
釋曰：這是總括地標明數量，用來回答問題。
論曰：佈施的三品是：一、法施（Dharma-dana，以佛法教導他人）；二、財施（Artha-dana，以財物幫助他人）；三、無畏施（Abhaya-dana，解除他人的恐懼）。
釋曰：法施利益他人的心，通過法施，他人能夠生起聞慧等善根功德。財施利益他人的身體。無畏施普遍地利益他人的身心。進一步說，通過財施，能夠引導走向邪惡的人歸向善良；通過無畏施，能夠攝受他們成為眷屬；通過法施，能夠生起他們的善根併成熟解脫。由於具備這些意義，所以說佈施有三品。
論曰：戒的三品是：一、守護戒（Samvara-sila，防止惡行的戒律）；二、攝善法戒（Kusala-dharma-samgraha-sila，積累善法的戒律）；三、攝利眾生戒（Sattvartha-kriya-sila，利益眾生的戒律）。
釋曰：守護戒是其餘兩種戒的依止。如果一個人不遠離惡行，那麼攝取善法和利益他人就無法得到戒。如果一個人安住于守護戒，就能夠引生攝善法戒，作為佛法和菩提生起的依止。如果安住於前兩種戒，就能夠引生攝利眾生戒，作為成就成熟眾生的依止。進一步說，守護戒由於遠離惡行，所以沒有後悔煩惱的心，能夠得到現世的安樂住。由於這種安樂住，能夠修習攝善法戒，爲了成熟佛法。如果一個人安住於前兩種戒，就能夠修習攝利眾生戒，爲了成熟他人。這三品戒就是四無畏（catu-vaisaradyani）的因。為什麼呢？第一種戒是斷德，第二種戒是智德，第三種戒是恩德。四無畏不出這三種功德，所以說是四無畏的因。由於具備這些意義，所以說戒有三品。
論
【English Translation】 English version: Karma also has the meaning of destruction. If a person merely hears of it, they can still obtain immeasurable and boundless merit. How much more so if a Bodhisattva can fully practice it?
Chapter 7: Differentiation
Treatise: How should one understand the differences among the Paramitas (perfections)?
Explanation: What does this question intend to reveal? The categories of the Paramitas are countless. This question is posed to reveal their true essence. By clarifying the differences among the Paramitas, their true essence will become manifest.
Treatise: Their differences can be known by each having three aspects.
Explanation: This is a general statement of numbers to answer the question.
Treatise: The three aspects of giving are: 1. Dharma-dana (giving of the Dharma); 2. Artha-dana (giving of wealth); 3. Abhaya-dana (giving of fearlessness).
Explanation: Dharma-dana benefits the minds of others. Through Dharma-dana, others can generate roots of virtue such as learning and wisdom. Artha-dana benefits the bodies of others. Abhaya-dana benefits both the body and mind of others universally. Furthermore, through Artha-dana, those who are inclined towards evil can be led back to goodness. Through Abhaya-dana, they can be gathered and made into a retinue. Through Dharma-dana, their roots of virtue can be generated and their liberation matured. Because of these meanings, it is said that giving has three aspects.
Treatise: The three aspects of discipline are: 1. Samvara-sila (precepts of guarding); 2. Kusala-dharma-samgraha-sila (precepts of accumulating good dharmas); 3. Sattvartha-kriya-sila (precepts of benefiting sentient beings).
Explanation: Samvara-sila is the basis for the other two precepts. If a person does not abandon evil, then accumulating good and benefiting others cannot be achieved. If a person abides in Samvara-sila, they can generate Kusala-dharma-samgraha-sila, which serves as the basis for the arising of the Buddha-dharma and Bodhi. If one abides in the first two precepts, they can generate Sattvartha-kriya-sila, which serves as the basis for maturing sentient beings. Furthermore, Samvara-sila, because of abandoning evil, leads to a mind free from regret and affliction, and enables one to attain a peaceful dwelling in the present life. Because of this peaceful dwelling, one can cultivate Kusala-dharma-samgraha-sila in order to mature the Buddha-dharma. If a person abides in the first two precepts, they can cultivate Sattvartha-kriya-sila in order to mature others. These three aspects of discipline are the cause of the four fearlessnesses (catu-vaisaradyani). Why? The first precept is the virtue of cessation, the second precept is the virtue of wisdom, and the third precept is the virtue of kindness. The four fearlessnesses do not go beyond these three virtues, so it is said to be the cause of the four fearlessnesses. Because of these meanings, it is said that discipline has three aspects.
Treatise:
曰。忍三品者。一他毀辱忍。二安受苦忍。三觀察法忍。
釋曰。由毀辱忍。能忍他所起過失。何以故。由菩薩為作利益他事。發心修行。雖為他毀辱。不由著此過失還退本行心。由安受苦忍。雖復墮在生死諸苦難中。不由此苦退本行心。由觀察法忍。菩薩能入諸法真理。此忍即是前二忍依處。以能除人法二執故。由具此義故說忍有三品。
論曰。精進三品者。一勤勇精進。二加行精進。三不下難壞無足精進。
釋曰。云何得知精進有此三體。由佛世尊于經中說經言。此人有貞實有勝能有勇猛。有強制力不捨善軛。為顯三體說此五句。為顯勤勇精進說有貞實。為顯加行精進說有勝能。何以故。此人于加行時有勝能。如前所欲皆能行故。為顯不下難壞無足精進。次第說有勇猛有強制力。不捨善軛三句。何以故。有人始時為得無上菩提。先有貞實加行。時有勝能。為時長遠。所求果相未現。於此中間生下劣心。為對治此心顯不下精進。故說勇猛。若人雖復勇猛心無退弱。若遭生死苦難。沮壞其心。則退菩提愿。為對治此心顯難壞精進。故說有強制力。由有強制力。生死苦難不能令退。若人雖復遭苦不退。于少所得便生足想。由此知足不能得最上菩提。為對治此心顯無足精進。故說不捨善軛。由具此義故
【現代漢語翻譯】 現代漢語譯本： 問：忍辱有三種品類，是哪三種？一是他人譭謗侮辱的忍辱，二是安然承受痛苦的忍辱，三是觀察諸法實相的忍辱。
解釋：因為有能忍受他人所造成的過失的忍辱。為什麼呢？因為菩薩爲了利益他人而發心修行，即使受到他人的譭謗侮辱，也不會因為執著于這些過失而退失原本的修行之心。因為有安然承受痛苦的忍辱，即使墮入生死輪迴的各種苦難之中，也不會因為這些痛苦而退失原本的修行之心。因為有觀察諸法實相的忍辱，菩薩能夠深入諸法真實的道理，這種忍辱是前面兩種忍辱的依靠之處，因為它能夠去除對人與法的兩種執著。因為具備這些意義，所以說忍辱有三種品類。
論：精進有三種品類，一是勤奮勇猛的精進，二是不斷努力的精進，三是不知滿足、難以破壞的精進。
解釋：如何得知精進有這三種體性呢？因為佛世尊在經中說過這樣的話：『這個人有貞實、有勝能、有勇猛、有強制力、不捨善軛。』爲了彰顯這三種體性，說了這五句話。爲了彰顯勤奮勇猛的精進，說了『有貞實』。爲了彰顯不斷努力的精進，說了『有勝能』。為什麼呢？因為這個人在不斷努力的時候有殊勝的能力，能夠像之前所希望的那樣去實行。爲了彰顯不知滿足、難以破壞的精進，依次說了『有勇猛』、『有強制力』、『不捨善軛』這三句話。為什麼呢？有的人開始的時候爲了獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），先有貞實，在修行的時候有殊勝的能力，但是時間長了，所追求的果相沒有顯現，在這中間產生了下劣的心。爲了對治這種心，彰顯不退下的精進，所以說『勇猛』。如果有人雖然勇猛，心卻沒有退弱，但是如果遭遇生死輪迴的苦難，摧毀了他的心，就會退失菩提（Bodhi，覺悟）的願望。爲了對治這種心，彰顯難以破壞的精進，所以說『有強制力』。因為有強制力，生死輪迴的苦難不能讓他退失。如果有人雖然遭遇痛苦也不退失，但是對於少許的所得就產生了滿足的想法，因為這種知足的想法不能夠得到最上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了對治這種心，彰顯不知滿足的精進，所以說『不捨善軛』。因為具備這些意義，所以這樣說。
【English Translation】 English version: Question: What are the three types of forbearance (忍, Ren)? First, forbearance against others' slander and insult. Second, forbearance in accepting suffering. Third, forbearance through observing the Dharma (法, Dharma).
Explanation: Because of the forbearance that can endure the faults caused by others. Why? Because Bodhisattvas (菩薩, Bodhisattva) generate the aspiration to practice for the benefit of others. Even if they are slandered and insulted by others, they will not abandon their original aspiration due to attachment to these faults. Because of the forbearance in accepting suffering, even if they fall into the various sufferings of Samsara (生死, Saṃsāra), they will not abandon their original aspiration due to these sufferings. Because of the forbearance through observing the Dharma (法, Dharma), Bodhisattvas (菩薩, Bodhisattva) can deeply understand the true principles of all Dharmas (法, Dharmas). This forbearance is the basis of the previous two types of forbearance because it can remove the two attachments to self and Dharma (法, Dharma). Because of these meanings, it is said that there are three types of forbearance.
Treatise: There are three types of diligence (精進, Jingjin): First, diligent and courageous diligence. Second, diligence in continuous effort. Third, diligence that is never satisfied and difficult to destroy.
Explanation: How do we know that diligence has these three natures? Because the World Honored One (佛世尊, Buddha-loka-jyeṣṭha) said in the Sutra (經, Sutra): 'This person has integrity, superior ability, courage, coercive power, and does not abandon the yoke of goodness.' To manifest these three natures, these five sentences are spoken. To manifest diligent and courageous diligence, 'has integrity' is spoken. To manifest diligence in continuous effort, 'has superior ability' is spoken. Why? Because this person has superior ability when making continuous efforts and can practice as previously desired. To manifest diligence that is never satisfied and difficult to destroy, the three sentences 'has courage,' 'has coercive power,' and 'does not abandon the yoke of goodness' are spoken in order. Why? Some people initially have integrity and superior ability in practice to attain Anuttara-samyak-sambodhi (無上菩提, Anuttara-samyak-sambodhi). However, as time goes on, the desired result does not appear, and inferior thoughts arise in the middle. To counteract this mind and manifest diligence that does not regress, 'courage' is spoken. If someone is courageous but their mind does not weaken, if they encounter the suffering of Samsara (生死, Saṃsāra) and their mind is destroyed, they will abandon their aspiration for Bodhi (菩提, Bodhi). To counteract this mind and manifest diligence that is difficult to destroy, 'has coercive power' is spoken. Because of coercive power, the suffering of Samsara (生死, Saṃsāra) cannot cause them to regress. If someone does not regress even when encountering suffering, but becomes satisfied with a small amount of attainment, this satisfaction will not lead to the attainment of the highest Bodhi (菩提, Bodhi). To counteract this mind and manifest diligence that is never satisfied, 'does not abandon the yoke of goodness' is spoken. Because of these meanings, it is said so.
說精進有三品。
論曰。定三品者。一安樂住定。二引神通定。三隨利他定。
釋曰。有定為現世得安樂住。何以故。能離一切染污法故。依此定為生自利。謂三明故能引成六神通。因引成通定生隨利他定。利他即是三輪。一神通輪。謂身通天眼通天耳通。此輪為引向邪者令其歸正。二記心輪。謂他心通天眼通天耳通。此輪為引已歸正者。若未信受令其信受。三正教輪。謂宿住通漏盡通。由宿住通識其根性。由漏盡通如自所得為說正教。令得下種成熟解脫。由具此義故說定有三品。
論曰。般若三品者。一無分別加行般若。二無分別般若。三無分別后得般若。
釋曰。從聞無相大乘教。得聞思修慧。入分別想空。通名無分別加行般若。已入三無性即無分別智。名無分別般若。得無分別智后出觀。如前所證。或自思惟。或為他說。名無分別后得般若。般若復有三品。謂未知欲知根。知根。知已根。為生住用出世間事故。由具此義故說般若有三品。
攝章第八
論曰。云何應知諸波羅蜜攝義。
釋曰。餘一切善法。與諸波羅蜜互相攝義。云何應知。
論曰。一切善法皆入六波羅蜜攝。
釋曰。一切善法。謂愿乃至四無礙六通如來所有秘密法藏等。皆是六波羅蜜所
【現代漢語翻譯】 現代漢語譯本： 說精進有三品。
論曰：定三品者，一安樂住定，二引神通定，三隨利他定。
釋曰：有禪定爲了現世獲得安樂的住處。為什麼呢？因為它能遠離一切染污的法。依靠這種禪定爲了生起自利，也就是三明（Trividya）的緣故，能夠引產生就六神通（Sadabhijna）。因為引產生就神通的禪定，生起隨順利益他人的禪定。利益他人就是三輪（Tricakra）：一是神通輪，包括身通、天眼通、天耳通。這個輪是爲了引導走向邪路的人，使他們歸於正道。二是記心輪，包括他心通、天眼通、天耳通。這個輪是爲了引導已經歸於正道的人，如果還沒有信受，使他們信受。三是正教輪，包括宿住通、漏盡通。通過宿住通了解眾生的根性，通過漏盡通像自己所證得的那樣為他們說正教，使他們得到下種、成熟、解脫。因為具備這些意義，所以說禪定有三品。
論曰：般若三品者，一無分別加行般若，二無分別般若，三無分別后得般若。
釋曰：從聽聞無相大乘教法，得到聞、思、修的智慧，進入分別想空，統稱為無分別加行般若。已經進入三無性（Trisvabhava），就是無分別智，名為無分別般若。得到無分別智后出觀，像先前所證得的那樣，或者自己思惟，或者為他人說，名為無分別后得般若。般若又有三品，就是未知欲知根、知根、知已根，爲了生起、住持、運用出世間事業的緣故。因為具備這些意義，所以說般若有三品。
攝章第八
論曰：云何應知諸波羅蜜（Paramita）攝義？
釋曰：其餘一切善法，與諸波羅蜜互相攝的意義，應當如何瞭解？
論曰：一切善法皆入六波羅蜜攝。
釋曰：一切善法，包括愿乃至四無礙（Caturpratisamvit）六通（Sadabhijna）、如來所有秘密法藏等，都是六波羅蜜所包含的。
【English Translation】 English version: It is said that diligence has three grades.
Treatise says: The three grades of Samadhi are: first, Samadhi of dwelling in peace and joy; second, Samadhi that leads to supernormal powers; third, Samadhi that accords with benefiting others.
Explanation: There is Samadhi for obtaining a dwelling of peace and joy in this present life. Why? Because it can be separated from all defiled dharmas. Relying on this Samadhi for generating self-benefit, that is, because of the three knowledges (Trividya), it can lead to the accomplishment of the six supernormal powers (Sadabhijna). Because the Samadhi that leads to the accomplishment of supernormal powers arises, the Samadhi that accords with benefiting others arises. Benefiting others is the three wheels (Tricakra): first, the wheel of supernormal powers, including the power of the body, the power of the divine eye, and the power of the divine ear. This wheel is for guiding those who have gone astray, causing them to return to the right path. Second, the wheel of knowing minds, including the power of knowing others' minds, the power of the divine eye, and the power of the divine ear. This wheel is for guiding those who have already returned to the right path; if they have not yet accepted and believed, causing them to accept and believe. Third, the wheel of the correct teaching, including the power of knowing past lives and the power of the extinction of outflows. Through the power of knowing past lives, one understands the dispositions of beings; through the power of the extinction of outflows, one speaks the correct teaching as one has attained it oneself, causing them to obtain the seeds, maturity, and liberation. Because of possessing these meanings, it is said that Samadhi has three grades.
Treatise says: The three grades of Prajna are: first, Prajna of non-conceptual application; second, non-conceptual Prajna; third, Prajna attained after non-conceptualization.
Explanation: From hearing the teachings of the signless Mahayana, one obtains the wisdom of hearing, thinking, and cultivating, and enters the emptiness of conceptual thought, which is collectively called Prajna of non-conceptual application. Having already entered the three non-natures (Trisvabhava), that is non-conceptual wisdom, called non-conceptual Prajna. After obtaining non-conceptual wisdom, one emerges from contemplation, as one has previously realized, either contemplating oneself or speaking for others, called Prajna attained after non-conceptualization. Prajna also has three grades, namely, the root of not yet knowing but desiring to know, the root of knowing, and the root of already knowing, for the sake of generating, abiding, and utilizing supramundane affairs. Because of possessing these meanings, it is said that Prajna has three grades.
Chapter Eight on Synthesis
Treatise says: How should one know the meaning of the synthesis of the Paramitas (Paramita)?
Explanation: How should one know the meaning of the mutual synthesis of all other good dharmas with the Paramitas?
Treatise says: All good dharmas are included within the six Paramitas.
Explanation: All good dharmas, including vows, up to the four unimpeded knowledges (Caturpratisamvit), the six supernormal powers (Sadabhijna), and all the secret Dharma treasures of the Tathagata, are all contained within the six Paramitas.
攝。
論曰。以為彼性故。
釋曰。由波羅蜜是愿等法性故。此愿等亦攝諸波羅蜜。由愿等是波羅蜜性故。諸波羅蜜同以無分別智為性。故得相攝。
論曰。彼是六波羅蜜所流果故。
釋曰。彼即六通十力四無所畏。乃至不共法等諸佛法。皆是六波羅蜜所流之果。以與波羅蜜同性故。
論曰。一切善法所隨成故。
釋曰。信輕安等諸善法。是菩薩道所攝。隨菩薩所欲行波羅蜜。皆能成就。波羅蜜即是彼所流果。故得相攝。
對治章第九
論曰。云何應知諸波羅蜜所對治。攝一切惑。
釋曰。如波羅蜜能攝一切清凈品盡。波羅蜜所對治。亦應能攝一切不凈品盡。云何應知。
論曰。以為彼性故。
釋曰。如波羅蜜以無著為性故。攝一切善法盡。波羅蜜所對治以著為性。故攝一切不凈品盡。
論曰。為彼生因故。
釋曰。不信邪見身見等諸法。能生吝惜嫉妒邪行瞋恚等果。以同性故得為彼因。
論曰。為彼所流果故。
釋曰。此吝惜嫉妒邪行瞋恚等。由著自他故生諸惡行。謂十惡等亦以同性得為彼果。由此諸義故得相攝。
功德章第十
論曰。云何應知諸波羅蜜功德。
釋曰。行世間施等行亦有功德。
【現代漢語翻譯】 現代漢語譯本 攝（總結）。
論曰：因為它們具有相同的性質。
釋曰：由於波羅蜜（Pāramitā，到彼岸）是愿等法的性質，所以這些愿等法也包含所有的波羅蜜。由於愿等法是波羅蜜的性質，所以所有的波羅蜜都以無分別智為性質，因此可以相互包含。
論曰：因為它們是六波羅蜜所流出的果實。
釋曰：它們指的是六通（Abhijñā，六種神通）、十力（Daśabala，佛的十種力量）、四無所畏（Caturbaiśāradya，佛的四種無畏），乃至不共法（Āveṇikadharma，佛獨有的功德）等諸佛法，都是六波羅蜜所流出的果實，因為它們與波羅蜜具有相同的性質。
論曰：因為一切善法都隨之成就。
釋曰：信、輕安等諸善法，都是菩薩道所包含的。隨著菩薩想要修行的波羅蜜，都能成就。波羅蜜就是它們所流出的果實，因此可以相互包含。
對治章第九
論曰：應該如何理解諸波羅蜜所對治的，能包含一切煩惱？
釋曰：正如波羅蜜能夠包含一切清凈品一樣，波羅蜜所對治的，也應該能夠包含一切不凈品。應該如何理解呢？
論曰：因為它們具有相同的性質。
釋曰：正如波羅蜜以無著為性質，所以能包含一切善法一樣，波羅蜜所對治的以著為性質，所以能包含一切不凈品。
論曰：因為它們是那些煩惱生起的原因。
釋曰：不信、邪見、身見等諸法，能夠產生吝惜、嫉妒、邪行、瞋恚等果實，因為它們具有相同的性質，所以可以作為那些煩惱的原因。
論曰：因為它們是那些煩惱所流出的果實。
釋曰：這些吝惜、嫉妒、邪行、瞋恚等，由於執著自我和他人而產生各種惡行，即十惡等，也因為具有相同的性質而可以作為它們的果實。由於這些原因，所以可以相互包含。
功德章第十
論曰：應該如何理解諸波羅蜜的功德？
釋曰：即使是行世間的佈施等行為，也有功德。
【English Translation】 English version Summary.
Treatise says: Because they are of that nature.
Explanation: Because Pāramitā (Perfection, to the other shore) is the nature of aspiration and other dharmas, these aspirations also encompass all Pāramitās. Because aspiration and others are the nature of Pāramitā, all Pāramitās share non-discriminating wisdom as their nature, hence they can encompass each other.
Treatise says: Because they are the fruits flowing from the six Pāramitās.
Explanation: 'They' refers to the six Abhijñā (supernatural powers), the ten Daśabala (powers of a Buddha), the four Caturbaiśāradya (fearlessnesses of a Buddha), and even the Āveṇikadharma (unique qualities of a Buddha), etc., all Buddha-dharmas are the fruits flowing from the six Pāramitās, because they share the same nature as Pāramitās.
Treatise says: Because all good dharmas are accomplished along with them.
Explanation: Faith, tranquility, and other good dharmas are encompassed by the Bodhisattva path. Whatever Pāramitā a Bodhisattva wishes to practice, they can all be accomplished. Pāramitās are the fruits flowing from them, hence they can encompass each other.
Chapter Nine on Antidotes
Treatise says: How should one know that what the Pāramitās counteract encompasses all afflictions?
Explanation: Just as Pāramitās can encompass all pure qualities, what the Pāramitās counteract should also be able to encompass all impure qualities. How should one know this?
Treatise says: Because they are of that nature.
Explanation: Just as Pāramitās have non-attachment as their nature, hence encompassing all good dharmas, what the Pāramitās counteract has attachment as its nature, hence encompassing all impure qualities.
Treatise says: Because they are the causes for those afflictions to arise.
Explanation: Non-belief, wrong views, self-views, and other dharmas can give rise to the fruits of stinginess, jealousy, wrong conduct, anger, etc. Because they share the same nature, they can be the causes of those afflictions.
Treatise says: Because they are the fruits flowing from those afflictions.
Explanation: These stinginess, jealousy, wrong conduct, anger, etc., give rise to various evil actions, such as the ten evil deeds, due to attachment to self and others. They can also be their fruits because they share the same nature. Due to these reasons, they can encompass each other.
Chapter Ten on Merits
Treatise says: How should one know the merits of the Pāramitās?
Explanation: Even performing worldly acts of giving, etc., has merit.
菩薩波羅蜜功德云何應知。菩薩波羅蜜功德與世間有同有異。同有六種。異有四種。同有六種者。
論曰。若菩薩輪轉生死大富位自在所攝。
釋曰。轉輪王天帝梵王等為大富位。于中為主故名自在菩薩凡夫行施同得此報。
論曰。大生所攝。
釋曰。大生有三種。一道勝二性勝三威德勝。菩薩凡夫持戒同得此報。
論曰。大眷屬徒眾所攝。
釋曰。親戚名眷屬。所攝領者名徒眾。眷屬及徒眾亦有三勝。如前所說故稱為大。皆相親愛不生憎嫉。恒共歡聚未嘗違離。菩薩凡夫行忍同得此報。
論曰。大資生業事成就所攝。
釋曰。資生業有四種。一種植二養獸三商估四事王。和同乖諍名事。如所欲為無不諧遂。故名成就。菩薩凡夫行精進同得此果。
論曰。無疾惱少欲等所攝。
釋曰。四無量所攝定。此定得果身無諸病。心離眾惱。故恒歡悅。其餘諸定所得果報。雖覆在家。與離欲仙人不異。以少煩惱故。等謂得好形相及長壽等。菩薩凡夫修定同得此果。
論曰。一切工巧明處聰慧所攝。
釋曰。為立資生故須工巧明處。即十八明處能立現在未來及解脫法。此中有立破二理。若有聰慧則能成此事。菩薩凡夫若修般若同得此報。異有四種者。
【現代漢語翻譯】 現代漢語譯本 菩薩的波羅蜜（pāramitā，到彼岸）功德應該如何理解？菩薩的波羅蜜功德與世間的功德，有相同之處，也有不同之處。相同之處有六種，不同之處有四種。相同之處有六種：
論曰：如果菩薩在生死輪迴中，被大富、尊位和自在所攝持。
釋曰：轉輪王、天帝、梵王等，都是大富尊位。在這些尊位中成為主宰，所以稱為自在。菩薩和凡夫如果都行佈施，同樣可以得到這種果報。
論曰：被大生所攝持。
釋曰：大生有三種：一是道勝，二是性勝，三是威德勝。菩薩和凡夫如果都持戒，同樣可以得到這種果報。
論曰：被廣大的眷屬和徒眾所攝持。
釋曰：親戚稱為眷屬，被攝領的人稱為徒眾。眷屬和徒眾也有三種殊勝之處，如前所說，所以稱為廣大。他們都互相親愛，不生憎恨嫉妒，經常一起歡聚，從未違背離散。菩薩和凡夫如果都行忍辱，同樣可以得到這種果報。
論曰：被巨大的資生事業成就所攝持。
釋曰：資生事業有四種：一是種植，二是養殖，三是商業，四是為王服務。和睦或爭執稱為事。能夠如自己所愿，沒有不順利的，所以稱為成就。菩薩和凡夫如果都行精進，同樣可以得到這種果報。
論曰：被沒有疾病煩惱、少欲等所攝持。
釋曰：被四無量心（慈、悲、喜、舍）所攝持的禪定。得到這種禪定的果報，身體沒有各種疾病，內心遠離各種煩惱，所以經常歡悅。其餘各種禪定所得到的果報，即使在家，也和遠離慾望的仙人沒有區別，因為煩惱很少的緣故。等，是指得到好的形貌以及長壽等。菩薩和凡夫如果都修習禪定，同樣可以得到這種果報。
論曰：被一切工巧技藝和明處智慧所攝持。
釋曰：爲了建立資生，所以需要工巧技藝和明處智慧。十八明處（聲明、工巧明、醫方明、因明、內明、算數、數論、圍陀、正理論、勝論、僧佉、瑜伽、毗世沙、尼夜耶、犍陀羅、郁拘羅、遮盧迦），能夠建立現在、未來和解脫之法。這裡面有建立和破除兩種道理。如果具有聰慧，就能成就這些事情。菩薩和凡夫如果都修習般若（prajñā，智慧），同樣可以得到這種果報。不同之處有四種：
【English Translation】 English version How should the merits of a Bodhisattva's Pāramitā (perfection, going to the other shore) be understood? The merits of a Bodhisattva's Pāramitā are both similar to and different from worldly merits. There are six similarities and four differences. The six similarities are:
Treatise says: If a Bodhisattva, in the cycle of birth and death, is governed by great wealth, high position, and freedom.
Explanation: Wheel-turning kings, heavenly emperors, Brahma kings, etc., are positions of great wealth and honor. Being the master among these positions is called freedom. If both Bodhisattvas and ordinary people practice generosity, they can receive the same reward.
Treatise says: Governed by great birth.
Explanation: There are three kinds of great birth: first, superiority in the path; second, superiority in nature; and third, superiority in majestic virtue. If both Bodhisattvas and ordinary people uphold precepts, they can receive the same reward.
Treatise says: Governed by a large retinue and following.
Explanation: Relatives are called retinue, and those who are led are called following. The retinue and following also have three superior qualities, as mentioned before, so they are called great. They all love each other, do not harbor hatred or jealousy, often gather together happily, and never disobey or separate. If both Bodhisattvas and ordinary people practice patience, they can receive the same reward.
Treatise says: Governed by the accomplishment of great livelihood activities.
Explanation: There are four kinds of livelihood activities: first, planting; second, raising animals; third, commerce; and fourth, serving the king. Harmony or conflict is called affairs. Being able to do as one wishes, without anything not going smoothly, is called accomplishment. If both Bodhisattvas and ordinary people practice diligence, they can receive the same result.
Treatise says: Governed by being without illness or affliction, having few desires, etc.
Explanation: Governed by the four immeasurable minds (loving-kindness, compassion, joy, and equanimity). Receiving the result of this samādhi (concentration), the body is without various illnesses, and the mind is free from various afflictions, so one is always joyful. The results obtained from other samādhis, even if one is at home, are no different from those of desire-free ascetics, because of having few afflictions. 'Etc.' refers to obtaining good appearance and longevity, etc. If both Bodhisattvas and ordinary people cultivate samādhi, they can receive the same result.
Treatise says: Governed by all skillful arts and sciences, and bright wisdom.
Explanation: In order to establish livelihood, skillful arts and sciences, and bright wisdom are needed. The eighteen sciences (grammar, crafts, medicine, logic, inner knowledge, mathematics, Samkhya, Vedas, correct theories, Vaisheshika, Samkhya, Yoga, Vaisheshika, Nyaya, Gandharva, Ukkula, Caruka) are able to establish the Dharma of the present, future, and liberation. Within this, there are two principles of establishing and refuting. If one has intelligence, one can accomplish these things. If both Bodhisattvas and ordinary people cultivate prajñā (wisdom), they can receive the same reward. The four differences are:
論曰。如意。
釋曰。菩薩行施等。得富樂等報。于中常離過失。謂無染污利益自他故。世間行施等。雖有功德則無此事。是名第一異相。
論曰。無失富樂。
釋曰。菩薩行施等。得富樂等報。于中如意。謂自用及為他用。常生三種歡喜故。世間行施等。雖有功德則不如此。是名第二異相。
論曰。利益眾生為正事故。
釋曰。菩薩行施等。所生功德常為眾生。作世出世利益事。不為自身。世間行施等。雖有功德則不如此。是名第三異相。
論曰。菩薩修行六度功德。乃至入住究竟清涼菩提。恒在不異故。
釋曰。菩薩行施等所生功德。從初發心乃至極果。如本恒在利他不異。此即常住功德。世間行施等。雖有功德則不如此。是名第四異相。
互顯章第十一
論曰。云何應知諸波羅蜜更互相顯。
釋曰。如般若波羅蜜等經中說三十六句。顯說一一波羅蜜即說餘五波羅蜜。云何應知。
論曰。世尊或以施名說諸波羅蜜。或以戒名。或以忍名。或以精進名。或以定名。或以般若名說諸波羅蜜。
釋曰。五波羅蜜入一波羅蜜攝。一波羅蜜中則具有六。但以施等一名說之。
論曰。如來以何意作如此說。于諸波羅蜜修行方便中。
【現代漢語翻譯】 現代漢語譯本 論曰：如意。 釋曰：菩薩行佈施等善行，獲得財富和快樂等果報，在這些果報中常常遠離過失，即沒有染污，並且能利益自己和他人。世間人的佈施等善行，雖然也有功德，但沒有這種殊勝之處。這是第一種不同的相狀。 論曰：無失富樂。 釋曰：菩薩行佈施等善行，獲得財富和快樂等果報，在這些果報中能如意自在，無論是自己使用還是為他人使用，都能常常生起三種歡喜。世間人的佈施等善行，雖然也有功德，但不能達到這種程度。這是第二種不同的相狀。 論曰：利益眾生為正事故。 釋曰：菩薩行佈施等善行所產生的功德，常常是爲了眾生，做利益世間和出世間的事情，而不是爲了自身。世間人的佈施等善行，雖然也有功德，但不能達到這種程度。這是第三種不同的相狀。 論曰：菩薩修行六度（六波羅蜜，即佈施、持戒、忍辱、精進、禪定、般若）功德，乃至進入究竟清涼的菩提（覺悟），功德恒常存在，不會改變。 釋曰：菩薩行佈施等善行所產生的功德，從最初發心直到最終證得佛果，都如原本一樣恒常存在，利益他人不會改變。這就是常住的功德。世間人的佈施等善行，雖然也有功德，但不能達到這種程度。這是第四種不同的相狀。 互顯章第十一 論曰：如何應當知道諸波羅蜜（度，到達彼岸）更互相顯？ 釋曰：如《般若波羅蜜（智慧度，到達彼岸）》等經中所說的三十六句，顯示說明每一個波羅蜜（度，到達彼岸）都包含其餘五種波羅蜜（度，到達彼岸）。如何應當知道這一點？ 論曰：世尊或者用佈施的名字來說明諸波羅蜜（度，到達彼岸），或者用持戒的名字，或者用忍辱的名字，或者用精進的名字，或者用禪定的名字，或者用般若（智慧）的名字來說明諸波羅蜜（度，到達彼岸）。 釋曰：五種波羅蜜（度，到達彼岸）包含在一個波羅蜜（度，到達彼岸）之中，一個波羅蜜（度，到達彼岸）中就具有六種。只是用佈施等一個名字來說明。 論曰：如來以什麼用意作如此說法？在諸波羅蜜（度，到達彼岸）的修行方便中。
【English Translation】 English version Treatise says: As desired. Explanation says: When Bodhisattvas practice giving, etc., they obtain rewards such as wealth and happiness. Within these rewards, they are always free from faults, meaning there is no defilement and they benefit both themselves and others. Worldly acts of giving, etc., although having merit, do not possess this quality. This is called the first different characteristic. Treatise says: Undiminished wealth and happiness. Explanation says: When Bodhisattvas practice giving, etc., they obtain rewards such as wealth and happiness. Within these rewards, they are as desired, meaning whether they use it for themselves or for others, they constantly generate three kinds of joy. Worldly acts of giving, etc., although having merit, are not like this. This is called the second different characteristic. Treatise says: Benefiting sentient beings is the proper cause. Explanation says: The merit generated by Bodhisattvas practicing giving, etc., is always for the sake of sentient beings, creating worldly and transcendental benefits, not for themselves. Worldly acts of giving, etc., although having merit, are not like this. This is called the third different characteristic. Treatise says: Bodhisattvas cultivate the merits of the Six Perfections (Six Pāramitās, namely, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā), until they enter the ultimate cool Bodhi (Enlightenment), their merits are constantly present and unchanging. Explanation says: The merit generated by Bodhisattvas practicing giving, etc., from the initial aspiration until the ultimate fruition, remains constant and unchanging, benefiting others. This is the permanent merit. Worldly acts of giving, etc., although having merit, are not like this. This is called the fourth different characteristic. Chapter Eleven on Mutual Manifestation Treatise says: How should it be known that the Pāramitās (Perfections, reaching the other shore) mutually manifest each other? Explanation says: As the thirty-six phrases spoken in the Prajñāpāramitā (Perfection of Wisdom, reaching the other shore) Sutras, etc., show that speaking of one Pāramitā (Perfection, reaching the other shore) is speaking of the other five Pāramitās (Perfections, reaching the other shore). How should this be known? Treatise says: The World-Honored One sometimes uses the name of giving to explain the Pāramitās (Perfections, reaching the other shore), or the name of morality, or the name of patience, or the name of diligence, or the name of meditation, or the name of Prajñā (Wisdom) to explain the Pāramitās (Perfections, reaching the other shore). Explanation says: The five Pāramitās (Perfections, reaching the other shore) are included within one Pāramitā (Perfection, reaching the other shore), and one Pāramitā (Perfection, reaching the other shore) contains all six. They are simply spoken of by one name, such as giving. Treatise says: With what intention did the Tathāgata (Thus Come One) make such a statement? In the skillful means of cultivating the Pāramitās (Perfections, reaching the other shore).
一切餘波羅蜜皆聚集助成故。此即如來說意。
釋曰。若菩薩於一一波羅蜜修加行。餘波羅蜜皆助成此一。如諸菩薩正行施時。守護身口離七支惡。即持正語正業正命戒。由此戒故施得成就。故戒能成施。若菩薩正行施時。能安受受施人相違言語及相違威儀。乃至安受行施苦事。由此忍故施得成就。故忍能成施。若菩薩正行施時。由欲行施心能除貪愛。由有大悲能除瞋恚。由下身心能除憍慢。欲令受者安樂能除慳吝嫉妒。知施有因果能除無明邪見。精進能生如此善。對治如此惡。由精進施得成就。故精進能成施。若菩薩正行施時。一心相續緣利樂眾生事。由此定故施得成就。故定能成施若菩薩正行施時。由了別因果不著三輪。故般若能成施。是名餘波羅蜜助成一波羅蜜。故合說六波羅蜜。總名為施。如施戒等亦爾。一度具六故成三十六句。
論曰。此中說郁陀那偈。
位數相次第 名修差別攝 對治及功德 互顯諸度義
攝大乘論釋卷第九
(第九張十五行。懶惰即是退弱心因之下。應有定慧二波羅蜜文。而三國本皆闕。遂令次文壞失。心因者。謂散亂邪智。及與結文為對治六種惑障故。立波羅蜜。有六數等言。皆無所從來。今撿本論。此中有云。若已起發行及不退弱心為對治壞
【現代漢語翻譯】 現代漢語譯本：一切其他的波羅蜜（Paramita，到彼岸）都聚集起來幫助成就這個波羅蜜。這就是如來（Tathagata）所說的意思。
解釋說：如果菩薩（Bodhisattva）在每一個波羅蜜的修行上增加努力，其他的波羅蜜都會幫助成就這一個。例如，當菩薩正在行佈施（Dana）時，守護自己的身口，遠離七種惡行，這就是持守正語、正業、正命的戒律（Sila）。因為有這樣的戒律，佈施才能成就。所以戒律能夠成就佈施。如果菩薩正在行佈施時，能夠安然接受受施人（Danas）不順耳的話語和不合禮儀的舉止，乃至安然接受行佈施的苦事。因為有這樣的忍辱（Ksanti），佈施才能成就。所以忍辱能夠成就佈施。如果菩薩正在行佈施時，因為想要行佈施的心能夠去除貪愛，因為有大悲心能夠去除瞋恚，因為放下身段的心能夠去除驕慢，想要讓受施者安樂能夠去除慳吝嫉妒，知道佈施有因果能夠去除無明邪見，精進（Virya）能夠生起這樣的善，對治這樣的惡，因為精進行佈施才能成就。所以精進能夠成就佈施。如果菩薩正在行佈施時，一心相續地緣于利益安樂眾生的事情，因為有這樣的禪定（Dhyana），佈施才能成就。所以禪定能夠成就佈施。如果菩薩正在行佈施時，因為明瞭因果而不執著于施者、受者和所施之物這三輪體空，所以般若（Prajna，智慧）能夠成就佈施。這叫做其他的波羅蜜幫助成就一個波羅蜜。所以合起來說六波羅蜜，總的名稱是佈施。像佈施、戒律等等也是這樣。一個波羅蜜具足六個，所以成就三十六句。
論中說郁陀那偈（Udanagatha，總攝頌）：
位數相次第，名修差別攝； 對治及功德，互顯諸度義。
《攝大乘論釋》卷第九
（第九張十五行。懶惰即是退弱心因之下。應有定慧二波羅蜜文。而三國本皆闕。遂令次文壞失。心因者。謂散亂邪智。及與結文為對治六種惑障故。立波羅蜜。有六數等言。皆無所從來。今撿本論。此中有云。若已起發行及不退弱心為對治壞
【English Translation】 English version: All other Paramitas (perfections) gather together to assist in the accomplishment of this one. This is what the Tathagata (Thus Gone One) meant.
Explanation: If a Bodhisattva (enlightenment being) increases effort in the practice of each Paramita, the other Paramitas will assist in the accomplishment of this one. For example, when a Bodhisattva is practicing giving (Dana), guarding their body and speech, and avoiding the seven evil deeds, this is upholding the precepts (Sila) of right speech, right action, and right livelihood. Because of these precepts, giving can be accomplished. Therefore, precepts can accomplish giving. If a Bodhisattva, while practicing giving, can peacefully accept the unpleasant words and disrespectful behavior of the recipient (Danas), and even peacefully accept the suffering involved in giving, giving can be accomplished because of this patience (Ksanti). Therefore, patience can accomplish giving. If a Bodhisattva, while practicing giving, can eliminate greed and attachment with the desire to give, eliminate anger with great compassion, eliminate arrogance with humility, eliminate stinginess and jealousy by wanting to bring happiness to the recipient, and eliminate ignorance and wrong views by knowing that giving has cause and effect, diligence (Virya) can generate such goodness and counteract such evil, giving can be accomplished through diligence. Therefore, diligence can accomplish giving. If a Bodhisattva, while practicing giving, continuously focuses on benefiting and bringing happiness to sentient beings, giving can be accomplished because of this concentration (Dhyana). Therefore, concentration can accomplish giving. If a Bodhisattva, while practicing giving, does not cling to the giver, the recipient, or the gift, because they understand the emptiness of the three wheels (the giver, the recipient, and the gift) through the wisdom (Prajna) of understanding cause and effect, Prajna can accomplish giving. This is called the other Paramitas assisting in the accomplishment of one Paramita. Therefore, the six Paramitas are collectively called giving. The same is true for giving, precepts, and so on. One Paramita possesses six, thus accomplishing thirty-six phrases.
The treatise says the Udanagatha (summary verse):
Number, characteristics, sequence, names, practice, differences are included; Antidotes and merits, mutually reveal the meaning of the perfections.
Commentary on the Compendium of the Great Vehicle, Volume Nine
(Fifteenth line of the ninth page. Below 'laziness is the cause of weakening the mind,' there should be text on the two Paramitas of concentration and wisdom. However, all three versions of the Three Kingdoms are missing this, causing the following text to be corrupted. 'Cause of the mind' refers to scattered and perverse wisdom. And the concluding text establishes the Paramitas to counteract the six kinds of afflictions. The statement 'there are six numbers, etc.' has no basis. Now, examining the original treatise, it says, 'If one has already initiated effort and does not weaken the mind, it counteracts the destruction.'
失心因故立定慧二波羅蜜等二十五字。今依本論加之)。 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十
世親菩薩釋
陳天竺三藏真諦譯
釋入因果修差別勝相第五之一
對治章第一
釋曰。此義有五章。一對治二立名三得相四修相五修時。
論曰。如此已說入因果勝相。云何應知入因果修差別。
釋曰。前已總說六度因果差別。在願行位為因。在清凈位為果。未約地辯修差別故。目前總說為如此。唯識智名入。三無性為勝相。六度即是唯識智。入三無性因果。欲顯諸波羅蜜修習差別故。問云何應知。
論曰。由十種菩薩地。何者為十。一歡喜地。二無垢地。三明焰地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。
釋曰。若欲知修差別。觀十地差別。即知因果修差別。
論曰。云何應知。以此義成立諸地為十。
釋曰。此問欲顯何義。若菩薩入初地。見真如即盡。何以故。真如無分數故。若見真如不盡。真如則有分數。若有分數則同有為法。若見已盡。何故說有十地。
論曰。為對治地障十種無明故。
釋曰。真如實無一二分數。若約真如體。不可立有十
【現代漢語翻譯】 現代漢語譯本：遺漏了『失心因故立定慧二波羅蜜』等二十五個字（現在根據本論補上）。 《大正藏》第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第十
世親菩薩 釋
陳 天竺三藏真諦 譯
釋入因果修差別勝相第五之一
對治章第一
解釋：此義有五章：一對治，二立名，三得相，四修相，五修時。
論：如上已說了入因果的殊勝之相，如何才能瞭解入因果的修習差別呢？
解釋：前面已經總說了六度（Lục Ba La Mật, Six Perfections）的因果差別，在願行位是因，在清凈位是果。因為沒有就各個地（Bhumi, stages of Bodhisattva's path）來辨別修習的差別，所以目前總的來說是這樣。唯識智名為入，三無性為殊勝之相。六度就是唯識智，入三無性的因果。爲了彰顯諸波羅蜜修習的差別，所以問如何才能瞭解。
論：由十種菩薩地（Bodhisattva Bhumi, ten stages of Bodhisattva's path）。哪十種呢？一、歡喜地（Pramudita-bhumi, Joyful Ground），二、無垢地（Vimala-bhumi, Stainless Ground），三、明焰地（Prabhakari-bhumi, Luminous Ground），四、燒然地（Arcismati-bhumi, Radiant Ground），五、難勝地（Sudurjaya-bhumi, Difficult to Conquer Ground），六、現前地（Abhimukhi-bhumi, Face to Face Ground），七、遠行地（Duramgama-bhumi, Far Reaching Ground），八、不動地（Acala-bhumi, Immovable Ground），九、善慧地（Sadhumati-bhumi, Good Wisdom Ground），十、法雲地（Dharmamegha-bhumi, Cloud of Dharma Ground）。
解釋：如果想要了解修習的差別，觀察十地的差別，就能瞭解因果修習的差別。
論：如何才能瞭解？用這個義理來成立諸地為十地。
解釋：這個提問想要彰顯什麼義理？如果菩薩進入初地，見到真如（Tathata, suchness）就窮盡了，為什麼呢？因為真如沒有分數（aspects）。如果見到真如沒有窮盡，真如就有分數了。如果有分數就等同於有為法（conditioned phenomena）。如果見到已經窮盡，為什麼說有十地呢？
論：爲了對治各地所障礙的十種無明（Avidya, ignorance）的緣故。
解釋：真如實際上沒有一二的分數。如果就真如的本體來說，不能立為十地。
【English Translation】 English version: Missing 'lost mind because of establishing wisdom and samadhi two paramitas' and other twenty-five characters (now added according to this treatise). Taisho Tripitaka Volume 31 No. 1595 Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 10
Vasubandhu Bodhisattva Commentary
Translated by Paramartha, Tripiṭaka Master of India
Explanation of the Differences in the Superior Aspects of Entering Cause and Effect Through Practice, Chapter 5, Part 1
Chapter 1 on Antidotes
Explanation: This meaning has five chapters: 1. Antidotes, 2. Establishing Names, 3. Obtaining Characteristics, 4. Practicing Characteristics, 5. Practicing Time.
Treatise: As mentioned above, the superior aspects of entering cause and effect have been discussed. How should one understand the differences in the practice of entering cause and effect?
Explanation: Previously, the differences in the causes and effects of the Six Perfections (Lục Ba La Mật, Six Perfections) were generally discussed. Being in the position of vows and practices is the cause, and being in the position of purity is the effect. Because the differences in practice have not been distinguished according to the stages (Bhumi, stages of Bodhisattva's path), it is generally said to be like this for the time being. The wisdom of consciousness-only is called entering, and the three non-natures are the superior aspects. The Six Perfections are the wisdom of consciousness-only, entering the causes and effects of the three non-natures. In order to reveal the differences in the practice of the various Paramitas, the question is asked, 'How should one understand?'
Treatise: Through the ten Bodhisattva grounds (Bodhisattva Bhumi, ten stages of Bodhisattva's path). Which are the ten? 1. Joyful Ground (Pramudita-bhumi, Joyful Ground), 2. Stainless Ground (Vimala-bhumi, Stainless Ground), 3. Luminous Ground (Prabhakari-bhumi, Luminous Ground), 4. Radiant Ground (Arcismati-bhumi, Radiant Ground), 5. Difficult to Conquer Ground (Sudurjaya-bhumi, Difficult to Conquer Ground), 6. Face to Face Ground (Abhimukhi-bhumi, Face to Face Ground), 7. Far Reaching Ground (Duramgama-bhumi, Far Reaching Ground), 8. Immovable Ground (Acala-bhumi, Immovable Ground), 9. Good Wisdom Ground (Sadhumati-bhumi, Good Wisdom Ground), 10. Cloud of Dharma Ground (Dharmamegha-bhumi, Cloud of Dharma Ground).
Explanation: If you want to know the differences in practice, observe the differences in the ten grounds, and you will know the differences in the practice of cause and effect.
Treatise: How should one understand? Use this meaning to establish the grounds as ten.
Explanation: What meaning does this question want to reveal? If a Bodhisattva enters the first ground and sees Suchness (Tathata, suchness), it is exhausted. Why? Because Suchness has no aspects. If seeing Suchness is not exhausted, then Suchness has aspects. If it has aspects, then it is the same as conditioned phenomena. If seeing is already exhausted, why is it said that there are ten grounds?
Treatise: It is because of counteracting the ten kinds of ignorance (Avidya, ignorance) that obstruct each ground.
Explanation: In reality, Suchness does not have one or two aspects. If speaking of the essence of Suchness, it cannot be established as ten grounds.
種差別。真如有十種功德。能生十種正行。由無明覆故不見此功德。由不見功德故正行不成。為所障功德正行有十種故。分別能障無明亦有十種。
論曰。於十相所顯法界。
釋曰。十相謂十種功德及十種正行。此相皆能顯法界。
論曰。有十種無明猶在為障。
釋曰。此十種相雖復實有。由無明所覆不得顯現。故知菩薩初入真如觀障見道。無明即滅。所餘無明猶在未滅故。十無明覆十功德。障十正行。何者為十種無明。一凡夫性無明。二依身業等。于諸眾生起邪行無明。三心遲苦無明。聞思修忘失無明。四微細煩惱行共生身見等無明。此煩惱最下品故。隨思惟起故。已遠離隨順本所行事故。故名微細煩惱。五于下乘般涅槃無明。六粗相行無明。七微細相行無明。八于無相作功用心無明。九于眾生利益事不由功用無明。十于眾法中不得自在無明。凡夫性無明是初地障。此無明即是身見。身見有二種。一因二果。法我執是因。人我執是果。因即凡夫性迷法無我故稱無明。二乘但能除果。不能斷因。若不斷此無明則不得入初地。故此無明為初地障。依身業等。于諸眾生起邪行無明。是二地障。菩薩未入二地生如此想。謂三乘人有三行差別。迷一乘理故稱無明。又釋一切眾生所行之善。無非菩薩大
【現代漢語翻譯】 現代漢語譯本 這十種差別。真如具有十種功德，能夠產生十種正行。由於無明（avidyā，對事物真相的無知）的覆蓋，所以看不見這些功德。由於看不見功德，所以正行不能成就。因為所障礙的功德和正行有十種，所以分別能夠障礙的無明也有十種。
論曰：對於十相所顯現的法界（Dharmadhatu，一切法的總稱）。
釋曰：十相是指十種功德和十種正行。這些相都能顯現法界。
論曰：有十種無明仍然存在，成為障礙。
釋曰：這十種相雖然真實存在，但由於無明的覆蓋，不能顯現。所以知道菩薩初入真如觀（Tathata-observation，對真如的觀照）時，障礙見道的無明即滅。其餘的無明仍然存在，沒有滅盡。因此，十種無明覆蓋十種功德，障礙十種正行。哪十種是無明呢？一是凡夫性無明，二是依身業等對眾生起邪行的無明，三是心遲鈍的苦無明，聞思修（śruta-cintā-bhāvanā，聽聞、思考、修習）忘失的無明，四是微細煩惱行共生身見（satkayadristi，認為五蘊和合的身體是真實存在的我）等的無明。這種煩惱是最下品的，隨著思惟而生起，已經遠離隨順原本所行之事，所以稱為微細煩惱。五是對下乘般涅槃（parinirvana，完全的涅槃）的無明，六是粗相行無明，七是微細相行無明，八是對無相作功用心的無明，九是對眾生利益之事不由功用的無明，十是對眾法中不得自在的無明。凡夫性無明是初地（bhumi，菩薩修行的階位）的障礙。這種無明就是身見。身見有兩種，一是因，二是果。法我執（dharma-atmagraha，對法的我執）是因，人我執（pudgala-atmagraha，對人的我執）是果。因就是凡夫性，迷惑於法無我，所以稱為無明。二乘（sravaka-pratyekabuddha-yana，聲聞乘和緣覺乘）只能去除果，不能斷除因。如果不斷除這種無明，就不能進入初地。所以這種無明是初地的障礙。依身業等對眾生起邪行的無明，是二地的障礙。菩薩未入二地時，會產生這樣的想法，認為三乘人有三種行持的差別，迷惑於一乘的道理，所以稱為無明。又解釋說，一切眾生所行的善，無非是菩薩的大
【English Translation】 English version These are ten kinds of differences. True Thusness (Tathata) has ten kinds of merits, which can generate ten kinds of right practices. Due to the covering of ignorance (avidyā), these merits are not seen. Because the merits are not seen, the right practices cannot be accomplished. Because there are ten kinds of merits and right practices that are obstructed, there are also ten kinds of ignorance that can obstruct them respectively.
Treatise says: Regarding the Dharmadhatu (totality of all dharmas) manifested by the ten aspects.
Explanation says: The ten aspects refer to the ten kinds of merits and the ten kinds of right practices. These aspects can all manifest the Dharmadhatu.
Treatise says: There are ten kinds of ignorance that still exist as obstacles.
Explanation says: Although these ten aspects are truly existent, they cannot be manifested due to the covering of ignorance. Therefore, it is known that when a Bodhisattva first enters the contemplation of True Thusness (Tathata-observation), the ignorance that obstructs the Path of Seeing is extinguished. The remaining ignorance still exists and has not been extinguished. Therefore, the ten kinds of ignorance cover the ten kinds of merits and obstruct the ten kinds of right practices. What are the ten kinds of ignorance? First, the ignorance of the nature of ordinary beings. Second, the ignorance of engaging in evil practices towards sentient beings based on physical actions, etc. Third, the ignorance of mental dullness and suffering. The ignorance of forgetting what has been heard, thought about, and cultivated (śruta-cintā-bhāvanā). Fourth, the ignorance of subtle afflictions, such as the view of a self arising from the co-occurrence of actions (satkayadristi). Because this affliction is of the lowest grade, arises with thought, and has already distanced itself from following the original course of action, it is called subtle affliction. Fifth, the ignorance of Nirvana (parinirvana) in the Lower Vehicle. Sixth, the ignorance of coarse aspect practices. Seventh, the ignorance of subtle aspect practices. Eighth, the ignorance of applying effort to the unconditioned. Ninth, the ignorance of benefiting sentient beings without effort. Tenth, the ignorance of not being free in all dharmas. The ignorance of the nature of ordinary beings is an obstacle to the first ground (bhumi). This ignorance is the view of a self. There are two kinds of view of a self: one is the cause, and the other is the effect. Attachment to a self in dharmas (dharma-atmagraha) is the cause, and attachment to a self in persons (pudgala-atmagraha) is the effect. The cause is the nature of ordinary beings, being deluded about the non-self of dharmas, hence it is called ignorance. The Two Vehicles (sravaka-pratyekabuddha-yana) can only remove the effect but cannot cut off the cause. If this ignorance is not cut off, one cannot enter the first ground. Therefore, this ignorance is an obstacle to the first ground. The ignorance of engaging in evil practices towards sentient beings based on physical actions, etc., is an obstacle to the second ground. When a Bodhisattva has not entered the second ground, they will have such thoughts, believing that the people of the Three Vehicles have three different kinds of practices, being deluded about the principle of the One Vehicle, hence it is called ignorance. It is also explained that all the good deeds performed by all sentient beings are none other than the Bodhisattva's great
清凈方便。何以故。清凈既一。未至大清凈位。無住義故。若悉應同歸菩薩大道。云何修方便不修正道。未入二地則無此智。由迷此義故稱無明。若不斷此無明。則不得入二地。故此無明為二地障。心遲苦無明。聞思修忘失無明。是三地障。未至智根位為遲。未得菩薩微妙勝定為苦。以障根及修故稱無明障。聞持等陀羅尼不得成就。令所聞思修有忘失故稱無明。若不斷此無明。不得入三地。故此無明為三地障。微細煩惱行共生身見等無明。為四地障。煩惱行者。法執分別種子為體。生住滅不停故名行。此種子為身見因。此種子體亦即是身見。以是法分別種類故。此煩惱最下品故者。此釋微細義。由是最下品不能染污菩薩心。故名微細。隨思惟起故者。此釋共生義。雖復不能染菩薩心。隨正思惟起。與正思惟相應故不可說無。以能障菩薩一切智故。已遠離隨順本所行事故者。此釋離伴義。昔在凡夫共位中及地前。隨順本所行一切煩惱事。今修行四地離之已遠。由不了法我空故稱無明。若不斷此無明則不得入四地。故此無明為四地障。于下乘般涅槃無明。是五地障。若人依四諦觀修行五地。見生死為無量過失火之所燒然。見涅槃最清涼寂靜功德圓滿。不欲捨生死。此行難行。不欲取涅槃。此行亦難行。若人修行五地。心多
求般涅槃故稱無明。若不斷此無明不得入五地。故此無明為五地障。粗相行無明。是六地障。若人修行六地。一切諸行相續生。如量如理證已。多住厭惡諸行心中。未能多住無相心中。故稱無明。若不斷此無明不得入六地。故此無明為六地障。微細相行無明為七地障。若人修行七地。由心於百萬大劫中。未能離諸行相續相謂生及滅故。不能通達法界無染凈相。如經言。龍王十二緣生者。或生或不生。云何生。由俗諦故。云何不生。由真諦故。於十二緣生中。未能離生相住無生相。不得入七地故稱無明。若不斷此無明不得入七地。故此無明為七地障。于無相作功用心無明。為八地障。若人修行八地由作功用心。為除微細相行無明。及為住無相心中。未能自然恒住無間缺無相心。故稱無明。若不斷此無明不得入八地。故此無明為八地障。于眾生利益事不由功用無明。是九地障。若人修行九地。心自然恒住無相。但于利益眾生事四種自在中。未能自然恒起利益眾生事。故稱無明。若不斷此無明不得入九地。故此無明為九地障。于眾法中不得自在無明。是十地障。若人修行十地。于成就三身業及微細秘密陀羅尼三摩提門。未得自在故稱無明。若不斷此無明不得入十地。故此無明為十地障。
論曰。何者能顯法界十相。
【現代漢語翻譯】 現代漢語譯本 爲了求取般涅槃（Parinirvana，完全的涅槃），所以稱之為無明（Avidya，無知）。如果不斷除這種無明，就無法進入五地（Fifth Bhumi，第五菩薩地）。因此，這種無明是五地的障礙。 粗相行無明（Coarse aspect of activity ignorance）是六地的障礙。如果有人修行六地（Sixth Bhumi，第六菩薩地），一切諸行相續生起，如量如理地證悟之後，大多安住于厭惡諸行的心中，未能多安住于無相心中，所以稱之為無明。如果不斷除這種無明，就無法進入六地。因此，這種無明是六地的障礙。 微細相行無明（Subtle aspect of activity ignorance）是七地的障礙。如果有人修行七地（Seventh Bhumi，第七菩薩地），由於心在百萬大劫中，未能遠離諸行相續之相，即生和滅，所以不能通達法界無染凈之相。如經中所說：『龍王，十二緣生者，或生或不生。』 什麼是生？由於俗諦（conventional truth）的緣故。什麼是不生？由於真諦（ultimate truth）的緣故。在十二緣生中，未能離生相而住于無生相，就不能進入七地，所以稱之為無明。如果不斷除這種無明，就無法進入七地。因此，這種無明是七地的障礙。 于無相作功用心無明（Effortful engagement with the signless ignorance）是八地的障礙。如果有人修行八地（Eighth Bhumi，第八菩薩地），由於作功用心，爲了去除微細相行無明，以及爲了安住于無相心中，未能自然恒常地安住于無間斷、無缺失的無相心，所以稱之為無明。如果不斷除這種無明，就無法進入八地。因此，這種無明是八地的障礙。 于眾生利益事不由功用無明（Effortless benefit of beings ignorance）是九地的障礙。如果有人修行九地（Ninth Bhumi，第九菩薩地），心自然恒常地安住于無相，但在利益眾生事的四種自在中，未能自然恒常地生起利益眾生之事，所以稱之為無明。如果不斷除這種無明，就無法進入九地。因此，這種無明是九地的障礙。 于眾法中不得自在無明（Lack of freedom regarding all dharmas ignorance）是十地的障礙。如果有人修行十地（Tenth Bhumi，第十菩薩地），在成就三身（Trikaya，佛的三種身）之業以及微細秘密陀羅尼（Dharani，總持）三摩提（Samadhi，禪定）之門中，未得自在，所以稱之為無明。如果不斷除這種無明，就無法進入十地。因此，這種無明是十地的障礙。 論曰：什麼能夠顯現法界的十種相？
【English Translation】 English version Unknowing is so called because of seeking Parinirvana (complete Nirvana). If this unknowing is not severed, one cannot enter the Fifth Bhumi (Fifth Bodhisattva Ground). Therefore, this unknowing is an obstacle to the Fifth Bhumi. The coarse aspect of activity ignorance is an obstacle to the Sixth Bhumi. If one cultivates the Sixth Bhumi (Sixth Bodhisattva Ground), all activities arise continuously. After realizing them according to measure and reason, one mostly dwells in a mind that detests all activities, failing to dwell much in a mind without characteristics. Therefore, it is called unknowing. If this unknowing is not severed, one cannot enter the Sixth Bhumi. Therefore, this unknowing is an obstacle to the Sixth Bhumi. The subtle aspect of activity ignorance is an obstacle to the Seventh Bhumi. If one cultivates the Seventh Bhumi (Seventh Bodhisattva Ground), because the mind, for millions of kalpas, has not been able to separate from the continuous aspects of activities, namely arising and ceasing, one cannot penetrate the undefiled and defiled aspects of the Dharmadhatu (realm of phenomena). As the sutra says, 'Dragon King, those born from the twelve links of dependent origination, either arise or do not arise.' What is arising? It is due to conventional truth. What is not arising? It is due to ultimate truth. Within the twelve links of dependent origination, failing to separate from the aspect of arising and dwell in the aspect of non-arising, one cannot enter the Seventh Bhumi, hence it is called unknowing. If this unknowing is not severed, one cannot enter the Seventh Bhumi. Therefore, this unknowing is an obstacle to the Seventh Bhumi. Effortful engagement with the signless ignorance is an obstacle to the Eighth Bhumi. If one cultivates the Eighth Bhumi (Eighth Bodhisattva Ground), due to effortful engagement, in order to remove the subtle aspect of activity ignorance and to dwell in the mind without characteristics, one fails to naturally and constantly dwell in a mind without characteristics that is uninterrupted and without deficiency. Therefore, it is called unknowing. If this unknowing is not severed, one cannot enter the Eighth Bhumi. Therefore, this unknowing is an obstacle to the Eighth Bhumi. Effortless benefit of beings ignorance is an obstacle to the Ninth Bhumi. If one cultivates the Ninth Bhumi (Ninth Bodhisattva Ground), the mind naturally and constantly dwells in the signless, but in the four kinds of freedom regarding the benefit of beings, one fails to naturally and constantly arise to benefit beings. Therefore, it is called unknowing. If this unknowing is not severed, one cannot enter the Ninth Bhumi. Therefore, this unknowing is an obstacle to the Ninth Bhumi. Lack of freedom regarding all dharmas ignorance is an obstacle to the Tenth Bhumi. If one cultivates the Tenth Bhumi (Tenth Bodhisattva Ground), one has not attained freedom in accomplishing the activities of the Trikaya (three bodies of the Buddha) and the subtle secret Dharani (mantra) Samadhi (meditative absorption) gates. Therefore, it is called unknowing. If this unknowing is not severed, one cannot enter the Tenth Bhumi. Therefore, this unknowing is an obstacle to the Tenth Bhumi. The treatise says: What can reveal the ten aspects of the Dharmadhatu?
釋曰。此問欲顯真如有十功德相。此十功德能生十正行及十不共果。以顯法界體。十功德是顯法界之本故。先問十功德相。
論曰。于初地由一切遍滿義。應知法界。
釋曰。真如法界。於一切法中遍滿無餘。何以故。諸法中無有一法非無我故。人法二執所起分別覆藏法界一切遍滿義。由此障故。願行位人不得入初地。若除此障。即見真如遍滿義。人法二執永得清凈。由觀此義得入初地。
論曰。於二地由最勝義。
釋曰。人法二空攝一切法。儘是遍滿義。此義於一切法中最勝清凈。由觀此義得入二地。
論曰。於三地由勝流義。
釋曰。真如於一切法中最勝。由緣真如起無分別智。無分別智是真如所流。此智于諸智中最勝。因此智流出無分別后智所生大悲。此大悲於一切定中最勝。因此大悲。如來欲安立正法救濟眾生。說大乘十二部經。此法是大悲所流。此法於一切說中最勝。菩薩為得此法。一切難行能行。難忍能忍。由觀此法得入三地。
論曰。於四地由無攝義。
釋曰。于最勝真如及真如所流法。菩薩于中見無攝義。謂此法非我所攝。非他所攝。何以故。自他及法三義不可得故。譬如北鳩婁越人。于外塵不生自他攝想。菩薩於法界亦爾。故法愛不得生
【現代漢語翻譯】 現代漢語譯本： 解釋：這段提問旨在闡明真如具有十種功德相。這十種功德能夠產生十種正行以及十種不共果，以此來彰顯法界的本體。十種功德是彰顯法界的根本，因此首先提問十種功德相。
論：在初地，由於一切遍滿的意義，應當了解法界。
解釋：真如法界在一切法中遍滿無餘。為什麼呢？因為諸法中沒有一法不是無我的。人執和法執所產生的分別，遮蔽和隱藏了法界一切遍滿的意義。由於這種障礙，願行位的人無法進入初地。如果去除這種障礙，就能見到真如遍滿的意義，人執和法執永遠得到清凈。通過觀察這種意義，得以進入初地。
論：在二地，由於最殊勝的意義。
解釋：人空和法空涵蓋一切法，全部都是遍滿的意義。這種意義在一切法中最為殊勝清凈。通過觀察這種意義，得以進入二地。
論：在三地，由於殊勝流出的意義。
解釋：真如在一切法中最為殊勝。由於緣于真如而生起無分別智（nirvikalpa-jñāna，不分別的智慧）。無分別智是真如所流出的。這種智慧在各種智慧中最為殊勝。因此，這種智慧流出無分別后智所產生的大悲（mahākaruṇā，偉大的慈悲）。這種大悲在一切禪定中最為殊勝。由於這種大悲，如來（Tathāgata，佛陀的稱號）想要安立正法，救濟眾生，宣說大乘十二部經。這種法是大悲所流出的。這種法在一切說法中最為殊勝。菩薩爲了得到這種法，一切難行之事都能實行，一切難忍之事都能忍受。通過觀察這種法，得以進入三地。
論：在四地，由於無所攝取的意義。
解釋：對於最殊勝的真如以及真如所流出的法，菩薩從中見到無所攝取的意義。意思是說，這種法不是我所攝取的，也不是他所攝取的。為什麼呢？因為自、他以及法這三種意義都不可得。譬如北俱盧洲的人，對於外在的塵境不產生自我的攝取和他人的攝取的想法。菩薩對於法界也是這樣，所以法愛（dharma-rāga，對佛法的貪愛）不會產生。
【English Translation】 English version: Explanation: This question aims to elucidate that True Suchness (Tathatā) possesses ten aspects of meritorious qualities. These ten meritorious qualities can generate ten correct practices and ten unshared fruits, thereby revealing the essence of the Dharma Realm (Dharmadhātu). The ten meritorious qualities are the foundation for revealing the Dharma Realm, hence the initial question about the ten aspects of meritorious qualities.
Treatise: In the first ground (bhūmi), one should understand the Dharma Realm through the meaning of all-pervasiveness.
Explanation: The True Suchness Dharma Realm is all-pervasive and without remainder in all dharmas. Why? Because there is not a single dharma among all dharmas that is not without self (anātman). The discriminations arising from the attachment to self and the attachment to dharma conceal and hide the meaning of all-pervasiveness of the Dharma Realm. Due to this obstacle, those in the stage of aspiration and practice cannot enter the first ground. If this obstacle is removed, one can see the meaning of True Suchness's all-pervasiveness, and the attachment to self and the attachment to dharma are forever purified. By observing this meaning, one can enter the first ground.
Treatise: In the second ground, due to the meaning of supreme excellence.
Explanation: The emptiness of self and the emptiness of dharma encompass all dharmas, all of which are the meaning of all-pervasiveness. This meaning is the most supremely excellent and pure among all dharmas. By observing this meaning, one can enter the second ground.
Treatise: In the third ground, due to the meaning of supreme outflow.
Explanation: True Suchness is the most supremely excellent among all dharmas. Due to arising non-discriminating wisdom (nirvikalpa-jñāna) by focusing on True Suchness. Non-discriminating wisdom is what flows from True Suchness. This wisdom is the most supremely excellent among all wisdoms. Therefore, this wisdom flows out great compassion (mahākaruṇā) produced by subsequent wisdom without discrimination. This great compassion is the most supremely excellent among all samādhis. Due to this great compassion, the Tathāgata wishes to establish the correct Dharma and save sentient beings, and expounds the twelve divisions of the Mahāyāna scriptures. This Dharma is what flows from great compassion. This Dharma is the most supremely excellent among all teachings. In order to obtain this Dharma, Bodhisattvas can perform all difficult practices and endure all difficult endurance. By observing this Dharma, one can enter the third ground.
Treatise: In the fourth ground, due to the meaning of non-grasping.
Explanation: Regarding the most supremely excellent True Suchness and the Dharma that flows from True Suchness, Bodhisattvas see the meaning of non-grasping within them. It means that this Dharma is not grasped by me, nor is it grasped by others. Why? Because the three meanings of self, other, and dharma are unobtainable. For example, the people of Uttarakuru do not generate the thought of grasping by self or grasping by others towards external dust. Bodhisattvas are also like this towards the Dharma Realm, therefore attachment to the Dharma (dharma-rāga) does not arise.
。由觀此義得入四地。
論曰。於五地由相續不異義。
釋曰。此法雖復無攝。三世諸佛于中相續不異。不如眼等諸根色等諸塵。及六道眾生相續有異。何以故。如此等法分別所作故。相續有異。三世諸佛真如所顯故。相續不異。若觀此義得入五地。
論曰。於六地由無染凈義。
釋曰。三世諸佛於此法中。雖復相續不異。此法于未來佛無染。以本性凈故。於過去現在佛無凈。以本性無染故。由觀此義得入六地。
論曰。於七地由種種法無別義。
釋曰。十二部經所顯法門。由種種義成立有異。由一味修行一味通達一味至得故。不見有異。由觀此義得入七地。
論曰。於八地由不增減義。
釋曰。菩薩見一切法。道成時不增。或滅時無減。如此智是相自在及土自在依止。相自在者。如所欲求相以自在故。即得現前。土自在者。若菩薩起分別愿。愿此土皆成頗梨柯等。以自在故如其所愿即成。初自在為成熟佛法。后自在為成熟眾生。此二自在由不增減智得成。即以不增減智為依止。由觀此義得入八地。
論曰。於九地由定自在依止義。由土自在依止義。由智自在依止義。
釋曰。初二依止義如前釋。智自在者。四無礙解所顯名智。此智以無分別后智為體
【現代漢語翻譯】 現代漢語譯本：通過觀察這個意義，可以進入四地（指菩薩修行過程中的第四個階段）。
論曰：在五地（指菩薩修行過程中的第五個階段），因為相續沒有差異的意義。
釋曰：這個法雖然沒有包含，但三世諸佛（過去、現在、未來一切諸佛）在這個法中相續沒有差異。不像眼等諸根、色等諸塵，以及六道眾生，相續有差異。為什麼呢？因為這些法是分別所造作的，所以相續有差異。三世諸佛的真如（事物本來的真實面目）所顯現的，所以相續沒有差異。如果觀察這個意義，可以進入五地。
論曰：在六地（指菩薩修行過程中的第六個階段），因為沒有染凈的意義。
釋曰：三世諸佛在這個法中，雖然相續沒有差異，但這個法對於未來佛沒有染污，因為本性清凈的緣故；對於過去和現在的佛沒有清凈，因為本性沒有染污的緣故。通過觀察這個意義，可以進入六地。
論曰：在七地（指菩薩修行過程中的第七個階段），因為種種法沒有差別的意義。
釋曰：十二部經（佛教經典的不同分類）所顯現的法門，由於種種意義的成立而有差異，但由於一味的修行、一味的通達、一味地到達，所以不見有差異。通過觀察這個意義，可以進入七地。
論曰：在八地（指菩薩修行過程中的第八個階段），因為不增不減的意義。
釋曰：菩薩見到一切法，在道業成就時不會增加，或者在滅盡時也不會減少。這種智慧是相自在（隨心所欲地顯現事物）和土自在（隨意改變所處國土）的依止。相自在是指，如所希望求取的相，因為自在的緣故，就能立即顯現。土自在是指，如果菩薩發起分別的願望，愿這個國土都變成頗梨柯（一種寶石）等，因為自在的緣故，就能如其所愿地立即成就。最初的自在是爲了成熟佛法，後面的自在是爲了成熟眾生。這兩種自在由不增不減的智慧得以成就，也就是以不增不減的智慧為依止。通過觀察這個意義，可以進入八地。
論曰：在九地（指菩薩修行過程中的第九個階段），因為定自在的依止意義，因為土自在的依止意義，因為智自在的依止意義。
釋曰：最初兩種依止的意義如前面所解釋的。智自在是指，四無礙解（對佛法義理通達無礙的四種智慧）所顯現的名為智。這種智慧以無分別后智為體。
【English Translation】 English version: By observing this meaning, one can enter the Fourth Ground (referring to the fourth stage in the bodhisattva's path).
Treatise says: In the Fifth Ground (referring to the fifth stage in the bodhisattva's path), it is due to the meaning of continuity without difference.
Explanation says: Although this Dharma is not all-encompassing, the Buddhas of the three times (past, present, and future) have no difference in continuity within it. Unlike the sense organs such as the eyes, the sense objects such as forms, and the beings of the six realms, which have differences in continuity. Why? Because these Dharmas are created by discrimination, so there are differences in continuity. What is manifested by the Suchness (the true nature of things) of the Buddhas of the three times has no difference in continuity. If one observes this meaning, one can enter the Fifth Ground.
Treatise says: In the Sixth Ground (referring to the sixth stage in the bodhisattva's path), it is due to the meaning of no defilement or purity.
Explanation says: Although the Buddhas of the three times have no difference in continuity in this Dharma, this Dharma has no defilement for the future Buddhas because of its inherently pure nature; it has no purity for the past and present Buddhas because of its inherently undefiled nature. By observing this meaning, one can enter the Sixth Ground.
Treatise says: In the Seventh Ground (referring to the seventh stage in the bodhisattva's path), it is due to the meaning of no difference in various Dharmas.
Explanation says: The Dharma doors manifested by the twelve divisions of scriptures (different classifications of Buddhist scriptures) have differences due to the establishment of various meanings, but because of the single-flavored practice, single-flavored understanding, and single-flavored attainment, no difference is seen. By observing this meaning, one can enter the Seventh Ground.
Treatise says: In the Eighth Ground (referring to the eighth stage in the bodhisattva's path), it is due to the meaning of no increase or decrease.
Explanation says: When a bodhisattva sees all Dharmas, they do not increase when the path is accomplished, nor do they decrease when they are extinguished. This wisdom is the reliance of the 'power over forms' (the ability to manifest things at will) and the 'power over lands' (the ability to change the land at will). 'Power over forms' means that the form one desires to obtain immediately appears because of this power. 'Power over lands' means that if a bodhisattva makes a discriminating vow, wishing that this land would all become crystal (a type of gemstone) and so on, it will immediately become as desired because of this power. The initial power is for maturing the Buddha Dharma, and the latter power is for maturing sentient beings. These two powers are accomplished by the wisdom of no increase or decrease, that is, relying on the wisdom of no increase or decrease. By observing this meaning, one can enter the Eighth Ground.
Treatise says: In the Ninth Ground (referring to the ninth stage in the bodhisattva's path), it is due to the meaning of reliance on the power over samadhi, the meaning of reliance on the power over lands, and the meaning of reliance on the power over wisdom.
Explanation says: The meanings of the first two reliances are as explained before. 'Power over wisdom' refers to what is manifested by the four unimpeded understandings (four kinds of wisdom that are unobstructed in understanding the principles of the Buddha Dharma), which is called wisdom. This wisdom has non-discriminating subsequent wisdom as its essence.
。何以故。遍一切法門悉無倒故。由得此智故成大法師。能令無窮大千世界眾生入甚深義。如意能成故名自在。此自在以無分別智為依止。由得此自在故入九地。又釋通達法界為智自在依止。故得四無礙解。由觀此義得入九地。
論曰。於十地由業自在依止義。由陀羅尼門三摩提門自在依止義。應知法界。
釋曰。通達法界。為作眾生利益事若得諸佛三業。及得陀羅尼門三摩提門。則能通達如來一切秘密法藏。得入十地。又釋通達法界為業自在依止。通達法界為陀羅尼門三摩提門自在依止。由此通達為化度十方眾生。得三身三業故名業自在。由得陀羅尼門三摩提門。如來一切秘密法藏如意通達。故名自在。此三自在並以真如為依止。由觀此義得入十地。若通達法界。真如十種功德為得何果。若通達法界遍滿功德。得通達一切障空義。得一切障滅果。若通達法界最勝功德。得於一切眾生最勝無等菩提果。若通達法界勝流文句功德。得無邊法音及能滿一切眾生意欲果。何以故。此法音無邊無倒故。若通達法界無攝功德。得如所應一切眾生利益事果。若通達法界相續不異功德。得與三世諸佛無差別法身果。若通達十二緣生真如無染凈功德。得自相續清凈及能清凈一切眾生染濁果。若通達種種法無別功德。得一切
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為通達一切法門都沒有顛倒的緣故。由於獲得這種智慧，所以成為大法師，能夠使無窮無盡的大千世界眾生進入甚深的佛法義理。如同如意寶珠一樣能夠成就一切，所以叫做自在。這種自在以無分別智作為依靠。由於獲得這種自在，所以能夠進入九地（第九個菩薩階位）。又解釋說，通達法界是智慧自在的依靠，因此獲得四無礙解（義解、法解、辭解、樂說解）。通過觀察這個道理，能夠進入九地。
論中說：在十地（十個菩薩階位）中，由於業自在的依靠，以及陀羅尼門（總持法門）和三摩提門（禪定法門）自在的依靠，應當了解法界。
解釋說：通達法界，是爲了做利益眾生的事業。如果獲得諸佛的三業（身業、語業、意業），以及獲得陀羅尼門和三摩提門，就能通達如來的一切秘密法藏，得以進入十地。又解釋說，通達法界是業自在的依靠，通達法界是陀羅尼門和三摩提門自在的依靠。由於這種通達，爲了化度十方眾生，獲得三身（法身、報身、應身）和三業，所以叫做業自在。由於獲得陀羅尼門和三摩提門，如來的一切秘密法藏能夠如意通達，所以叫做自在。這三種自在都以真如作為依靠。通過觀察這個道理，能夠進入十地。如果通達法界，真如的十種功德會得到什麼果報呢？如果通達法界遍滿的功德，就能通達一切障礙空性的道理，得到一切障礙滅除的果報。如果通達法界最殊勝的功德，就能得到對於一切眾生最殊勝無上的菩提果。如果通達法界殊勝流暢的文句功德，就能得到無邊的法音，並且能夠滿足一切眾生的意願。為什麼呢？因為這種法音無邊無盡，沒有顛倒的緣故。如果通達法界沒有攝取的功德，就能得到如其所應利益一切眾生的果報。如果通達法界相續不異的功德，就能得到與三世諸佛沒有差別的法身果。如果通達十二緣起真如沒有染污清凈的功德，就能得到自身相續的清凈，並且能夠清凈一切眾生的染污。如果通達種種法沒有差別的功德，就能得到一切
【English Translation】 English version: Why is that? Because thoroughly understanding all Dharma gates is without any inversion. Because of obtaining this wisdom, one becomes a great Dharma master, capable of leading countless great chiliocosms of sentient beings into profound meanings. Like a wish-fulfilling jewel, one can accomplish everything, hence the name 'freedom'. This freedom relies on non-discriminating wisdom. Because of obtaining this freedom, one can enter the ninth Bhumi (ninth Bodhisattva stage). It is also explained that thoroughly understanding the Dharmadhatu (realm of reality) is the basis for wisdom's freedom, thus obtaining the Four Unimpeded Understandings (unimpeded understanding of meaning, Dharma, expression, and eloquence). By contemplating this meaning, one can enter the ninth Bhumi.
The treatise states: In the ten Bhumis (ten Bodhisattva stages), one should understand the Dharmadhatu through reliance on the freedom of karma, and reliance on the freedom of Dharani-gates (gates of total retention) and Samadhi-gates (gates of meditative absorption).
It is explained that thoroughly understanding the Dharmadhatu is for the purpose of benefiting sentient beings. If one obtains the three karmas (body, speech, and mind) of all Buddhas, and obtains the Dharani-gates and Samadhi-gates, then one can thoroughly understand all the secret Dharma treasures of the Tathagata (Thus Come One), and enter the ten Bhumis. It is also explained that thoroughly understanding the Dharmadhatu is the basis for the freedom of karma, and thoroughly understanding the Dharmadhatu is the basis for the freedom of Dharani-gates and Samadhi-gates. Because of this thorough understanding, in order to transform and liberate sentient beings in the ten directions, one obtains the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and three karmas, hence the name 'freedom of karma'. Because of obtaining the Dharani-gates and Samadhi-gates, all the secret Dharma treasures of the Tathagata can be thoroughly understood at will, hence the name 'freedom'. These three freedoms all rely on Suchness (Tathata). By contemplating this meaning, one can enter the ten Bhumis. If one thoroughly understands the Dharmadhatu, what results will be obtained from the ten virtues of Suchness? If one thoroughly understands the virtue of the Dharmadhatu's pervasiveness, one can thoroughly understand the meaning of emptiness of all obstacles, and obtain the result of the extinction of all obstacles. If one thoroughly understands the most supreme virtue of the Dharmadhatu, one can obtain the most supreme and unequaled Bodhi (enlightenment) for all sentient beings. If one thoroughly understands the virtue of the Dharmadhatu's excellent and flowing expressions, one can obtain boundless Dharma sounds and be able to fulfill the intentions and desires of all sentient beings. Why is that? Because these Dharma sounds are boundless and without inversion. If one thoroughly understands the virtue of the Dharmadhatu's non-grasping, one can obtain the result of benefiting all sentient beings as appropriate. If one thoroughly understands the virtue of the Dharmadhatu's continuous non-difference, one can obtain the Dharmakaya (Dharma body) result that is no different from the Buddhas of the three times. If one thoroughly understands the virtue of the twelve links of dependent origination's Suchness without defilement or purity, one can obtain the purity of one's own continuum and be able to purify the defilements of all sentient beings. If one thoroughly understands the virtue of the non-difference of various Dharmas, one can obtain all
相滅恒住無相果。若通達不增減功德。得共諸佛平等威德智慧業果。若通達四種自在依止功德。得三身果。若通達無分別依止。得法身果。若通達土及智自在依止。得應身果。由此應身於大集中。得共眾生受法樂果。若通達業依止。得化身果。因於此果能作無量眾生無邊利益果。
論曰。此中說偈。
遍滿最勝義 勝流及無攝 無異無染凈 種種法無別 不增減四種 自在依止義 業自在依止 總持三摩提
如此二偈。依中邊分別論。應當了知。
複次此無明。應知於二乘非染污。于菩薩是染污。
釋曰。二乘修行不為入十地。此無明不障二乘。非二乘道所破故。不染污二乘。菩薩修行為入十地。此無明障菩薩十地。為菩薩道所破故。染污菩薩。若菩薩于初地。能通達一切地。云何次第制立諸地差別。由此住故。菩薩修行十度。通別二行。因此住修別行故。次第制立十地差別。
立名章第二
論曰。云何初地名歡喜由始得自他利益功能故。
釋曰。菩薩于初登地時。即具得自利利他功能。昔所未得此時始得。是故歡喜。聲聞于初證真如時。但得自利功能。無利他功能聲聞亦有歡喜義。不及菩薩故。唯菩薩初地立歡喜名。聲聞初果不立此名。複次昔所未
【現代漢語翻譯】 現代漢語譯本 證得相滅恒住的無相之果。如果通達不增不減的功德，就能獲得與諸佛平等的威德、智慧和事業之果。如果通達四種自在的依止功德，就能獲得三身之果。如果通達無分別的依止，就能獲得法身之果。如果通達國土及智慧自在的依止，就能獲得應身之果。由此應身在大集會中，能與眾生共同享受佛法的快樂之果。如果通達事業依止，就能獲得化身之果。因為這個果，能為無量眾生帶來無邊的利益。
論曰：這裡用偈頌來說明：
遍滿最勝義，勝流及無攝，無異無染凈，種種法無別，不增減四種，自在依止義，業自在依止，總持三摩提。
這兩首偈頌，應該依據《中邊分別論》來理解。
此外，要知道這無明，對於二乘（聲聞乘和緣覺乘）來說不是染污，對於菩薩來說是染污。
釋曰：二乘的修行不是爲了進入十地（菩薩修行的十個階段）。這個無明不會障礙二乘，因為它不是二乘道所要破除的，所以不會染污二乘。菩薩的修行是爲了進入十地。這個無明會障礙菩薩的十地，因為它會被菩薩道所破除，所以會染污菩薩。如果菩薩在初地（歡喜地）就能通達一切地，那麼為什麼要次第建立各個地的差別呢？因為安住於此，菩薩修行十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），有共同的和特別的修行。因為安住於此而修特別的行，所以次第建立十地的差別。
立名章第二
論曰：為什麼初地名為歡喜地？因為開始獲得自利和他利的功能。
釋曰：菩薩在初次登上初地時，就具備了自利利他的功能。這是過去沒有的，現在才開始獲得，所以感到歡喜。聲聞在初次證得真如時，只獲得自利的功能，沒有利他的功能。聲聞也有歡喜的意義，但不如菩薩。所以只有菩薩的初地才立名為歡喜地，聲聞的初果不立這個名稱。而且，這是過去沒有的。
【English Translation】 English version One attains the fruit of the signless, which is the cessation of signs and constant abiding. If one comprehends the merit of non-increase and non-decrease, one obtains the fruit of power, virtue, wisdom, and karma equal to all Buddhas. If one comprehends the merit of relying on the four kinds of sovereignty, one obtains the fruit of the three bodies (Trikaya). If one comprehends reliance on non-discrimination, one obtains the fruit of the Dharmakaya (Dharma Body). If one comprehends reliance on the sovereignty of land and wisdom, one obtains the fruit of the Nirmanakaya (Emanation Body). By this Nirmanakaya, in great assemblies, one obtains the fruit of sharing the joy of the Dharma with sentient beings. If one comprehends reliance on karma, one obtains the fruit of the Sambhogakaya (Enjoyment Body). Because of this fruit, one can create the fruit of immeasurable benefits for limitless sentient beings.
Treatise says: Here, verses are spoken:
'Pervading the ultimate meaning, the supreme flow and non-attachment, without difference, without defilement or purity, all dharmas are without distinction, non-increasing and non-decreasing, the meaning of relying on the four kinds of sovereignty, relying on the sovereignty of karma, total retention (Dharani) and Samadhi.'
These two verses should be understood according to the Madhyantavibhaga (Distinguishing the Middle from the Extremes).
Furthermore, it should be known that this ignorance (Avidya) is not defiled for the Two Vehicles (Shravakayana and Pratyekabuddhayana), but is defiled for Bodhisattvas.
Explanation: The practice of the Two Vehicles is not for entering the ten Bhumis (ten stages of Bodhisattva practice). This ignorance does not obstruct the Two Vehicles because it is not what the path of the Two Vehicles aims to eliminate, therefore it does not defile the Two Vehicles. The practice of Bodhisattvas is for entering the ten Bhumis. This ignorance obstructs the ten Bhumis of Bodhisattvas because it is eliminated by the Bodhisattva path, therefore it defiles Bodhisattvas. If a Bodhisattva in the first Bhumi (Joyful Land) can comprehend all the Bhumis, then why are the differences between the Bhumis established in sequence? Because by abiding in this, Bodhisattvas practice the ten Paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, knowledge), with common and distinct practices. Because by abiding in this, they cultivate distinct practices, therefore the differences between the ten Bhumis are established in sequence.
Chapter Two: Establishing Names
Treatise says: Why is the first Bhumi called the Joyful Land (Pramudita)? Because one begins to obtain the ability to benefit oneself and others.
Explanation: When a Bodhisattva first ascends to the first Bhumi, they immediately possess the ability to benefit themselves and others. This is something they did not have in the past, and now they begin to obtain it, therefore they feel joy. When a Shravaka (Hearer) first realizes Suchness (Tathata), they only obtain the ability to benefit themselves, not the ability to benefit others. Shravakas also have a sense of joy, but it is not as great as that of Bodhisattvas. Therefore, only the first Bhumi of Bodhisattvas is named the Joyful Land, and the first fruit of Shravakas is not given this name. Moreover, this is something they did not have in the past.
證出世法。今始得證。無量因緣有大慶悅。恒相續生故稱歡喜。
論曰。云何二地名無垢。此地遠離犯菩薩戒垢故。
釋曰。菩薩於此地中有自性清凈戒。非如初地由正思量所得。故稱無垢。複次於此地中。一切細微犯戒過失垢離之已遠。自性清凈戒恒相續流故稱無垢。
論曰。云何三地名明焰。由無退三摩提及三摩跋提依止故。大法光明依止故。
釋曰。菩薩於此地中。未曾離三摩提及三摩跋提。以不退此定故。所說大乘教是此定依止。大法謂大乘法。無分別智及無分別后智名光明。菩薩亦恒不離此智。聞持陀羅尼為此智依止。以定為明。以智為焰。故稱明焰。又釋定為智根故名依止。智為定根故亦名依止。複次此地是無量智慧光明。無量三摩提聞持陀羅尼依止。故稱明焰。
論曰。云何四地名燒然。由助菩提法能焚滅一切障故。
釋曰。菩薩於此地中。恒住助道法故名然。由住此法焚滅大小諸惑故名燒。故稱燒然。複次道火熾盛。能燒惑薪。故稱燒然。
論曰。云何五地名難勝。真俗二智更互相違。能合難合令相應故。
釋曰。真智無分別。俗智如工巧等明處。有分別。分別無分別此二互相違。合令相應此事為難。菩薩於此地中能令相應。故稱難勝。
【現代漢語翻譯】 現代漢語譯本 證得出世間法。如今才得以證悟。無量的因緣帶來巨大的喜悅。恒常相續生起，所以稱為歡喜。
論曰：為什麼二地稱為無垢地？因為此地遠離了違犯菩薩戒的垢染。
釋曰：菩薩於此地中具有自性清凈的戒律，不像初地那樣由正確的思量所得。所以稱為無垢。再次，於此地中，一切細微的違犯戒律的過失垢染都已遠離。自性清凈的戒律恒常相續流淌，所以稱為無垢。
論曰：為什麼三地稱為明焰地？因為不退失三摩地（Samadhi，禪定）及三摩跋提（Samapatti，等至），並且以此為依止。大法光明以此為依止。
釋曰：菩薩於此地中，未曾離開三摩地及三摩跋提。因為不退失此禪定，所以所說的大乘教法是此禪定的依止。大法指大乘法。無分別智及無分別后智名為光明。菩薩也恒常不離此智慧。聞持陀羅尼（Dharani，總持）為此智慧的依止。以禪定為明，以智慧為焰。所以稱為明焰。又解釋說，禪定是智慧的根本，所以名為依止。智慧是禪定的根本，所以也名為依止。再次，此地是無量智慧光明，無量三摩提聞持陀羅尼的依止。所以稱為明焰。
論曰：為什麼四地稱為燒然地？因為輔助菩提（Bodhi，覺悟）的法能夠焚滅一切障礙。
釋曰：菩薩於此地中，恒常安住于助道法，所以名為然。由於安住此法，焚滅大小各種迷惑，所以名為燒。所以稱為燒然。再次，道火熾盛，能夠燒掉迷惑的柴薪。所以稱為燒然。
論曰：為什麼五地稱為難勝地？因為真智和俗智這兩種智慧互相違背，能夠使難以調和的二者相應。
釋曰：真智沒有分別，俗智如同工巧等明處，有分別。分別和無分別這二者互相違背。使二者相應這件事是困難的。菩薩於此地中能夠使二者相應。所以稱為難勝。
【English Translation】 English version Attaining the transcendental Dharma. Only now is it attained. Immeasurable causes and conditions bring great joy. Constantly and continuously arising, hence it is called 'Joy'.
Treatise says: Why is the second ground called 'Immaculate'? Because this ground is far from the defilements of violating the Bodhisattva precepts.
Explanation says: Bodhisattvas on this ground possess precepts that are pure in nature, unlike the first ground where they are obtained through correct contemplation. Therefore, it is called 'Immaculate'. Furthermore, on this ground, all subtle defilements of transgressing precepts are far removed. The precepts that are pure in nature constantly and continuously flow, hence it is called 'Immaculate'.
Treatise says: Why is the third ground called 'Luminous Flame'? Because of non-regression from Samadhi (禪定, concentration) and Samapatti (等至, attainment), and reliance on them. Because the great Dharma light relies on it.
Explanation says: Bodhisattvas on this ground have never been apart from Samadhi and Samapatti. Because they do not regress from this concentration, the teachings of the Mahayana (大乘, Great Vehicle) are reliant on this concentration. The great Dharma refers to the Mahayana Dharma. Non-discriminating wisdom and post non-discriminating wisdom are called 'Luminous'. Bodhisattvas also constantly remain with this wisdom. The Dharani (陀羅尼, mantra) of retention is reliant on this wisdom. Concentration is the 'Luminous', and wisdom is the 'Flame'. Therefore, it is called 'Luminous Flame'. Furthermore, it is explained that concentration is the root of wisdom, hence it is called reliance. Wisdom is the root of concentration, hence it is also called reliance. Again, this ground is the reliance of immeasurable wisdom light, immeasurable Samadhi and Dharani of retention. Therefore, it is called 'Luminous Flame'.
Treatise says: Why is the fourth ground called 'Burning'? Because the Dharma that aids Bodhi (菩提, enlightenment) can burn away all obstacles.
Explanation says: Bodhisattvas on this ground constantly abide in the Dharma that aids the path, hence it is called 'Burning'. Because they abide in this Dharma, they burn away all large and small delusions, hence it is called 'Burning'. Therefore, it is called 'Burning'. Furthermore, the fire of the path is blazing, able to burn away the firewood of delusion. Therefore, it is called 'Burning'.
Treatise says: Why is the fifth ground called 'Difficult to Conquer'? Because the two wisdoms, true and conventional, contradict each other, able to harmonize what is difficult to harmonize.
Explanation says: True wisdom is non-discriminating, while conventional wisdom, like skillful crafts and other fields of knowledge, is discriminating. Discrimination and non-discrimination contradict each other. To harmonize the two is difficult. Bodhisattvas on this ground are able to harmonize the two. Therefore, it is called 'Difficult to Conquer'.
論曰。云何六地名現前。由十二緣生智依止故。能令般若波羅蜜現前住故。
釋曰。菩薩於此地中。住十二緣生觀。由十二緣生智力。得無分別住。無分別住即是般若波羅蜜。此般若波羅蜜恒明瞭住。故稱現前。
論曰。云何七地名遠行。由至有功用行最後邊故。
釋曰。菩薩於此地中。作功用心修行已。究竟思量一切相皆決了。此思量由功用得成。于加行功用心中。最在後邊故稱遠行。複次無間缺思惟諸法相。長久入修行心。與清凈地相鄰接故稱遠行。
論曰。云何八地名不動。由一切相及作意功用不能動故。
釋曰。于無相及一切相。作功用心及惑不能動故。菩薩於此地有二種境。一真境二俗境。真境名無相。菩薩住此境。一切相及功用所不能轉。俗境名一切相。即利益眾生事。菩薩於此境一切惑不能染。菩薩心由此二義故稱不動。複次一切相一切法一切功用。不能轉菩薩無分別心。何以故。此無分別心自然相續恒流故稱不動。
論曰。云何九地名善慧。由最勝無礙解智依止故。
釋曰。菩薩於此地中。所得四辯名慧。此慧圓滿無退無垢名善。故稱善慧。複次菩薩於此地中。能具足說一切法。由得無失廣大智慧有此功能。故稱善慧。
論曰。云何十地名法雲。
【現代漢語翻譯】 現代漢語譯本：論曰：什麼是六地名為『現前』？因為依止十二緣起智，能夠使般若波羅蜜顯現安住的緣故。 釋曰：菩薩在此地中，安住於十二緣起觀。由於十二緣起智的力量，獲得無分別住。無分別住就是般若波羅蜜。此般若波羅蜜恒常明瞭安住，所以稱為『現前』。 論曰：什麼是七地名為『遠行』？因為到達有功用行（至有功用行）的最後邊緣的緣故。 釋曰：菩薩在此地中，以功用（功用）心修行完畢后，究竟思量一切相皆已決斷了。這種思量由功用而成就。在加行功用心中，最處於後邊，所以稱為『遠行』。再次，沒有間斷地思惟諸法之相，長久地進入修行之心，與清凈地相鄰接，所以稱為『遠行』。 論曰：什麼是八地名為『不動』？因為一切相及作意功用都不能動搖的緣故。 釋曰：對於無相及一切相，作功用（作功用）心及惑都不能動搖的緣故。菩薩在此地有兩種境界：一是真境，二是俗境。真境名為無相。菩薩安住於此境，一切相及功用所不能轉變。俗境名一切相，即利益眾生的事業。菩薩於此境一切煩惱不能沾染。菩薩的心由此二義，所以稱為『不動』。再次，一切相、一切法、一切功用，不能轉變菩薩的無分別心。為什麼呢？因為此無分別心自然相續恒常流淌，所以稱為『不動』。 論曰：什麼是九地名為『善慧』？因為依止最殊勝的無礙解智的緣故。 釋曰：菩薩在此地中，所得到的四辯才名為慧。此慧圓滿無退失無垢染，名為善。所以稱為『善慧』。再次，菩薩在此地中，能夠具足宣說一切法，由於獲得沒有缺失的廣大智慧，有這種功能，所以稱為『善慧』。 論曰：什麼是十地名為『法雲』？
【English Translation】 English version: Treatise says: What is the sixth ground called 'Present'? Because it relies on the wisdom of the twelve links of dependent origination, it can cause Prajna Paramita (般若波羅蜜, Perfection of Wisdom) to appear and abide. Explanation says: The Bodhisattva (菩薩, enlightenment being) abides in the contemplation of the twelve links of dependent origination in this ground. Due to the power of the wisdom of the twelve links of dependent origination, he obtains non-discriminating abiding. Non-discriminating abiding is Prajna Paramita. This Prajna Paramita constantly and clearly abides, therefore it is called 'Present'. Treatise says: What is the seventh ground called 'Far-Going'? Because it reaches the final edge of exertion (至有功用行, reaching the end of effort). Explanation says: The Bodhisattva, in this ground, having completed the practice with exertion (功用, effort), ultimately contemplates and decides on all characteristics. This contemplation is accomplished through effort. Being at the very end in the mind of applying effort, it is called 'Far-Going'. Furthermore, without interruption, constantly contemplating the characteristics of all dharmas, entering the mind of practice for a long time, and being adjacent to the pure ground, it is called 'Far-Going'. Treatise says: What is the eighth ground called 'Immovable'? Because all characteristics and intentional exertion cannot move it. Explanation says: Because exertion (作功用, applying effort) and afflictions cannot move it with respect to both the absence of characteristics and all characteristics. The Bodhisattva has two kinds of realms in this ground: one is the true realm, and the other is the conventional realm. The true realm is called the absence of characteristics. The Bodhisattva abides in this realm, and all characteristics and exertion cannot transform it. The conventional realm is called all characteristics, which is the activity of benefiting sentient beings. The Bodhisattva is not tainted by any afflictions in this realm. The Bodhisattva's mind is called 'Immovable' because of these two meanings. Furthermore, all characteristics, all dharmas, and all exertion cannot transform the Bodhisattva's non-discriminating mind. Why? Because this non-discriminating mind naturally continues and constantly flows, it is called 'Immovable'. Treatise says: What is the ninth ground called 'Good Wisdom'? Because it relies on the most excellent unobstructed wisdom. Explanation says: The four kinds of eloquence obtained by the Bodhisattva in this ground are called wisdom. This wisdom is complete, without regression, and without defilement, and is called 'Good'. Therefore, it is called 'Good Wisdom'. Furthermore, the Bodhisattva in this ground can fully expound all dharmas. Because he has obtained vast wisdom without loss, he has this function, so it is called 'Good Wisdom'. Treatise says: What is the tenth ground called 'Cloud of Dharma'?
由緣通境知一切法。一切陀羅尼門及三摩提門為藏故譬云。能覆如虛空粗障故。能圓滿法身故。
釋曰。菩薩於此地中得如此智。能緣一切法通為一境。此智有勝功能。譬云有三義。謂能藏能覆能益。如凈水在云內為云所含。即是能藏義。此智亦爾。陀羅尼門及三摩提門如凈水在此智內。為此智所含故。有能藏義。云能覆空一分。此智亦爾。能覆一切粗大惑障。為能對治故。作自地滅道。作餘地不生道。複次如雲能遍滿虛空。此智亦爾。能圓滿菩薩轉依法身。由此二意故有能覆義。菩薩由有此智。如大云於一切眾生。隨根隨性常雨法雨。能除眾生煩惱燋熱。能脫眾生三障塵垢。能生長眾生三乘善種故。有能益義。法目此智。以云譬智。故稱法雲。通名地者有四義。一住義二處義三攝義四治義。是十一無流勝智住位故。以住為義。是受用現世安樂住。成熟佛法。成熟眾生處故。以處為義。總攝一切福德智慧故。以攝為義。能對治惑流故。以治為義。
得相章第三
論曰。云何應知得諸地相。
釋曰。若菩薩已得歡喜地所得實相。此相能發起菩薩自精進心。能生眾生信樂心。能令菩薩離增上慢心。須說所得地相。故問云何應知。
論曰。由四種相。
釋曰。四種相中。隨一相顯現。
【現代漢語翻譯】 現代漢語譯本：菩薩能夠通過因緣通達一切法，知曉一切法。一切陀羅尼門（Dharani-gate，總持之門，記憶和保持佛法教義的方法）及三摩提門（Samadhi-gate，禪定之門，通過冥想達到精神集中的方法）都包含於此智慧之中，如同被藏匿一般。譬如雲，能夠遮蔽如虛空般的粗大障礙。此智慧能夠圓滿法身（Dharmakaya，佛的法性之身，真理之身）。
解釋：菩薩在此法雲地中獲得如此智慧，能夠將緣起的一切法融會貫通為一個境界。此智慧具有殊勝的功能，譬如雲有三種意義：藏匿、覆蓋和利益。如同凈水包含在雲中，被云所含藏，這就是藏匿的意義。此智慧也是如此，陀羅尼門和三摩提門如同凈水在此智慧之中，被此智慧所含藏，因此具有藏匿的意義。云能夠覆蓋虛空的一部分，此智慧也是如此，能夠覆蓋一切粗大的迷惑障礙，因為它能夠對治這些障礙。它能創造自地的滅道，創造其他地的不生道。進一步說，如同云能夠遍滿虛空，此智慧也是如此，能夠圓滿菩薩轉依的法身。由於這兩種意義，所以具有覆蓋的意義。菩薩由於擁有此智慧，如同大云對於一切眾生，隨著眾生的根性和習性，經常降下法雨，能夠去除眾生的煩惱焦熱，能夠脫離眾生的三障塵垢，能夠生長眾生的三乘善根，因此具有利益的意義。法是指此智慧，用云來比喻智慧，所以稱為法雲。通名為地有四種意義：一、住，二、處，三、攝，四、治。這是十一種無漏殊勝智慧的住位，所以用住來表示意義。是受用現世安樂住，成熟佛法，成熟眾生之處，所以用處來表示意義。總攝一切福德智慧，所以用攝來表示意義。能夠對治惑流，所以用治來表示意義。
得相章第三
論曰：應當如何知曉獲得諸地的相狀？
解釋：如果菩薩已經獲得歡喜地（Pramudita-bhumi，菩薩修行道路上的第一階段）的所得實相，此相能夠發起菩薩自身的精進心，能夠生起眾生的信樂心，能夠令菩薩遠離增上慢心，需要說明所得地的相狀，所以問應當如何知曉。
論曰：由四種相。
解釋：四種相中，隨一種相顯現。
【English Translation】 English version: Through the conditions that connect to all realms, the Bodhisattva knows all dharmas. All Dharani-gates (Dharani-gate, gates of retention, methods for remembering and maintaining the teachings of the Dharma) and Samadhi-gates (Samadhi-gate, gates of meditation, methods for achieving mental concentration through meditation) are contained within this wisdom, as if hidden. It is like a cloud, which can cover coarse obstacles like the void. This wisdom can perfect the Dharmakaya (Dharmakaya, the Dharma body of the Buddha, the body of truth).
Explanation: The Bodhisattva, in this Dharmamegha-bhumi (Cloud of Dharma stage), attains such wisdom that it can integrate all dharmas arising from conditions into one realm. This wisdom has supreme functions, like a cloud having three meanings: concealment, covering, and benefit. Just as pure water is contained within a cloud, being held by the cloud, this is the meaning of concealment. This wisdom is also like this; the Dharani-gates and Samadhi-gates are like pure water within this wisdom, being held by this wisdom, thus having the meaning of concealment. A cloud can cover a portion of the void; this wisdom is also like this, able to cover all coarse delusions and obstacles, because it can counteract these obstacles. It can create the path of cessation for its own stage and create the path of non-arising for other stages. Furthermore, just as a cloud can pervade the void, this wisdom is also like this, able to perfect the transformed body of the Bodhisattva. Because of these two meanings, it has the meaning of covering. Because the Bodhisattva possesses this wisdom, like a great cloud for all sentient beings, it constantly rains the Dharma rain according to the beings' roots and natures, able to remove the burning heat of afflictions from sentient beings, able to free sentient beings from the dust of the three obstacles, and able to grow the good seeds of the three vehicles in sentient beings, thus having the meaning of benefit. Dharma refers to this wisdom, and wisdom is likened to a cloud, so it is called Dharmamegha (Cloud of Dharma). The general name 'bhumi' (stage) has four meanings: first, abiding; second, place; third, gathering; and fourth, curing. This is the abiding position of the eleven non-outflow supreme wisdoms, so abiding is used to express the meaning. It is the place for enjoying the abiding in present happiness, maturing the Buddha-dharma, and maturing sentient beings, so place is used to express the meaning. It gathers all merits and wisdom, so gathering is used to express the meaning. It can counteract the flow of delusion, so curing is used to express the meaning.
Chapter 3: On Obtaining the Characteristics
Treatise: How should one know the characteristics of obtaining the various stages?
Explanation: If a Bodhisattva has already obtained the real characteristics of the Pramudita-bhumi (Pramudita-bhumi, the first stage on the path of a Bodhisattva's practice), this characteristic can initiate the Bodhisattva's own diligent mind, can generate the believing and joyful mind of sentient beings, and can cause the Bodhisattva to be free from the mind of increased arrogance. It is necessary to explain the characteristics of the obtained stage, so it is asked how one should know.
Treatise: By four kinds of characteristics.
Explanation: Among the four kinds of characteristics, whichever one appears.
即驗此人已入菩薩地。何以故。此四相離登地人于余處則無。
論曰。一由已得信樂相。於一一地決定生信樂故。
釋曰。有五種信樂。如地持論說。一無放逸。二遭苦難眾生無救無依。為作救濟依止之所。三於三寶起極尊重心。窮諸供養。四知所有過不一念覆藏。即皆發露。五於一切事及思修中。先發菩提心。於此五中。隨一顯現。即驗已入菩薩地。譬如須陀洹人得四不壞信。何以故。此五是菩薩常所行法。是故能顯菩薩已入地相。
論曰。二由已得行相。得與地相應十種法正行故。
釋曰。若菩薩修行十地。不出十種正行。此十種正行是十地依止。十種法正行如十七地論說。諸菩薩于大乘中。為成熟眾生有十種善法正行。與大乘相應。十二部方等經菩薩藏所攝。何等為十。一書持二供養三施他。四若他正說恭敬聽受。五自讀六教他令得。七如所說一心習誦。八為他如理廣釋。九獨處空閑正思稱量簡擇。十由修相入意。如此十種正行。幾是大福德道。幾是加行道。幾是凈障道。一切是大福德道。第九是加行道。第十是凈障道。
論曰。三由已得通達相。先於初地通達真如法界時。皆能通達一切地故。
釋曰。由四尋思四如實智。所得真如地地不異。
論曰。四由已得成
【現代漢語翻譯】 現代漢語譯本：由此可以驗證此人已經進入菩薩的果位（菩薩地，指菩薩修行所證的果位）。為什麼呢？因為這四種征相（四相）離開登地（登地，指菩薩證入初地）的菩薩，在其他地方是沒有的。
論曰：第一，因為已經獲得信樂相（信樂相，指對佛法深信愛樂的征相）。對於每一地（地，指菩薩修行的不同階段）都決定生起信樂的緣故。
釋曰：有五種信樂，如《瑜伽師地論·地持分》所說：一、沒有放逸（無放逸，指精進修行，不懈怠）。二、遇到受苦受難的眾生，沒有救助沒有依靠，就為他們做救濟和依靠的地方。三、對於佛、法、僧三寶（三寶，指佛教的佛寶、法寶、僧寶）生起極尊重的心，竭盡所有去供養。四、知道自己所有的過失，即使是一念之間的覆藏，也全部都發露懺悔。五、對於一切事情以及思維修習中，首先發起菩提心（菩提心，指為求證悟而發的心）。在這五種信樂中，隨便顯現出一種，就可以驗證已經進入菩薩的果位。譬如像須陀洹（須陀洹，小乘初果）的人得到四不壞信（四不壞信，指對佛、法、僧、戒的堅定信仰）。為什麼呢？因為這五種信樂是菩薩經常修行的法門，所以能夠顯示菩薩已經進入果位的征相。
論曰：第二，因為已經獲得行相（行相，指菩薩修行的行為特徵）。得到與地相應的十種法正行（十種法正行，指與菩薩十地相應的十種正確修行方法）的緣故。
釋曰：如果菩薩修行十地，不會超出十種正行。這十種正行是十地的依止。十種法正行如《瑜伽師地論·十七地品》所說：諸菩薩在大乘（大乘，指菩薩乘）中，爲了成熟眾生，有十種善法正行，與大乘相應，被十二部方等經（十二部方等經，指大乘佛教的經典）菩薩藏（菩薩藏，指大乘經典中關於菩薩修行的部分）所攝。是哪十種呢？一、書寫受持。二、供養。三、佈施給他人。四、如果他人正確解說，就恭敬聽受。五、自己讀誦。六、教導他人令其獲得。七、按照所說的，一心習誦。八、為他人如理廣為解釋。九、獨自在空閑的地方，正確地思考、稱量、簡擇。十、由於修習而與法相應。如此十種正行，哪些是大福德道（大福德道，指能帶來巨大福報的修行方法）？哪些是加行道（加行道，指為證悟而進行的準備性修行）？哪些是凈障道（凈障道，指清除業障的修行方法）？一切都是大福德道，第九是加行道，第十是凈障道。
論曰：第三，因為已經獲得通達相（通達相，指對真理透徹理解的征相）。先前在初地（初地，指菩薩十地中的第一地，歡喜地）通達真如法界（真如法界，指宇宙萬物的真實本性）時，就能通達一切地的緣故。
釋曰：通過四尋思（四尋思，指對名、事、自性、差別進行尋思）和四如實智（四如實智，指對名、事、自性、差別如實了知的智慧），所得到的真如（真如，指不生不滅的真實理體）在各個地都是沒有差異的。
論曰：第四，因為已經獲得成就相。
【English Translation】 English version: Thus, it can be verified that this person has already entered the Bodhisattva stage (Bodhisattva-bhumi, referring to the stage attained by a Bodhisattva's practice). Why? Because these four characteristics (four signs) are absent elsewhere apart from Bodhisattvas who have attained the first ground (Bhumis, referring to the different stages of a Bodhisattva's practice).
Treatise says: First, because one has already obtained the sign of faith and joy (Shraddha-pramodya, referring to the sign of deep faith and love for the Dharma). Because one definitely generates faith and joy in each and every ground (Bhumi, referring to the different stages of a Bodhisattva's practice).
Explanation says: There are five kinds of faith and joy, as stated in the Yogacarabhumi-sastra, Bodhisattva-bhumi: 1. No negligence (Apramada, referring to diligent practice without懈怠). 2. When encountering suffering beings who have no help or reliance, one acts as their refuge and support. 3. One generates extreme respect for the Three Jewels (Triratna, referring to the Buddha, Dharma, and Sangha), exhausting all means of offering. 4. Knowing all one's faults, even a momentary concealment, one reveals and confesses them all. 5. In all matters and in thinking and cultivation, one first generates Bodhicitta (Bodhicitta, referring to the mind of enlightenment). Among these five kinds of faith and joy, the manifestation of any one of them verifies that one has already entered the Bodhisattva stage. For example, a Stream-enterer (Srotapanna, the first stage of Arhatship) obtains the four indestructible faiths (Cattari avetya-prasadani, referring to unwavering faith in the Buddha, Dharma, Sangha, and precepts). Why? Because these five are the practices that Bodhisattvas constantly engage in. Therefore, they can reveal the sign that a Bodhisattva has already entered the ground.
Treatise says: Second, because one has already obtained the sign of practice (Acara-lakshana, referring to the characteristic of a Bodhisattva's practice). Because one obtains the ten kinds of righteous practices (Dasa-dharma-caryas, referring to the ten correct methods of practice corresponding to the ten grounds) that are in accordance with the ground.
Explanation says: If a Bodhisattva cultivates the ten grounds, it will not go beyond the ten kinds of righteous practices. These ten kinds of righteous practices are the reliance of the ten grounds. The ten kinds of righteous practices are as stated in the Yogacarabhumi-sastra, Saptadasa-bhumi: In the Mahayana (Mahayana, referring to the Great Vehicle), for the purpose of maturing sentient beings, Bodhisattvas have ten kinds of virtuous righteous practices that are in accordance with the Mahayana, and are included in the Bodhisattva-pitaka (Bodhisattva-pitaka, referring to the part of the Mahayana scriptures concerning Bodhisattva practice) of the twelve-part Vaipulya Sutras (Dvadasanga-dharma, referring to the twelve categories of Buddhist scriptures). What are the ten? 1. Writing and upholding. 2. Making offerings. 3. Giving to others. 4. If others explain correctly, listening respectfully. 5. Reading oneself. 6. Teaching others to attain. 7. According to what is said, reciting wholeheartedly. 8. Explaining widely for others according to reason. 9. Alone in a secluded place, correctly thinking, measuring, and discerning. 10. Due to cultivation, entering into accordance with the Dharma. Among these ten kinds of righteous practices, which are the path of great merit (Mahapunya-marga, referring to the practice that brings great merit)? Which are the path of application (Prayoga-marga, referring to the preparatory practice for enlightenment)? Which are the path of purification (Visodhana-marga, referring to the practice of clearing away obstacles)? All are the path of great merit, the ninth is the path of application, and the tenth is the path of purification.
Treatise says: Third, because one has already obtained the sign of thorough understanding (Abhisamaya-lakshana, referring to the sign of thorough understanding of the truth). When one previously thoroughly understands the suchness-dhatu (Tathata-dhatu, referring to the true nature of all things) in the first ground (Prathama-bhumi, referring to the first of the ten Bodhisattva grounds, Pramudita), one can thoroughly understand all the grounds.
Explanation says: Through the four kinds of seeking thought (Caturvidha-paryesana, referring to seeking thought about name, thing, self-nature, and difference) and the four kinds of knowledge in accordance with reality (Caturvidha-yathabhutajnana, referring to the wisdom that knows name, thing, self-nature, and difference as they truly are), the suchness (Tathata, referring to the unchanging reality) obtained is not different in each ground.
Treatise says: Fourth, because one has already obtained the sign of accomplishment.
就相。此十地皆已至究竟修行故。
釋曰。成就心有四種。所緣境亦有四種。菩薩于愿樂地中善增長善根。已依菩提道出離二執。是菩薩心緣四種境起。何者為四。一緣未來世菩提資糧。速疾圓滿。二緣作眾生利益事圓滿。三緣無上菩提果。四緣諸如來具相佛事圓滿。緣此四境即有四心。一精進心。二大悲心。三善願心。四善行心。◎◎
修相章第四
論曰。云何應知修諸地相。
釋曰。已說得諸地相。復以何方便修能得諸地。故問云何應知。
論曰。諸菩薩先於地地中。修習奢摩他毗缽舍那。各有五相修習得成。
釋曰。三世菩薩修行悉同。為得未曾得為先。此顯修時在清凈意位。故言于地地中所修十波羅蜜。通有二體。一不散亂為體。二不顛倒為體。不散亂屬奢摩他。不顛倒屬毗缽舍那。諸地各各具五相修習。得成菩薩地。若無此五修不得入菩薩地。
論曰。何者為五。一集總修。
釋曰。依佛所說。大乘正教。種種文句。種種義理。種種法門。由四尋思及四如實智。觀察名義法門。自性及差別皆不可得。此不可得不可說有。離三性故。不可說無。是清凈梵行果故。如來所說通是一味。故名總修。此修依智慧行。
論曰。二無相修。
釋曰。如前
【現代漢語翻譯】 現代漢語譯本：就（成就）這些相。這十地都已達到究竟修行的緣故。
解釋：成就心有四種，所緣境也有四種。菩薩在愿樂地中善於增長善根，已經依靠菩提道出離二執（我執和法執）。這位菩薩的心緣於四種境界生起。哪四種呢？一是緣未來世的菩提資糧，希望迅速圓滿；二是緣于做利益眾生的事業圓滿；三是緣于無上菩提果；四是緣于諸如來具足相好的佛事圓滿。緣于這四種境界，就會有四種心。一是精進心，二是大悲心，三是善願心，四是善行心。
修相章第四
論：應當如何了知修習諸地的相？
解釋：已經說了獲得諸地的相，又用什麼方便修習才能獲得諸地呢？所以問應當如何了知。
論：諸菩薩先在地地中，修習奢摩他（止）和毗缽舍那（觀），各有五種相修習才能成就。
解釋：三世的菩薩修行都相同，爲了獲得未曾獲得的而作為先決條件。這顯示修習時在清凈意位。所以說在地地中所修的十波羅蜜，總共有兩種體性。一是不散亂為體性，二是不顛倒為體性。不散亂屬於奢摩他，不顛倒屬於毗缽舍那。諸地各自具有五種相的修習，才能成就菩薩地。如果沒有這五種修習，就不能進入菩薩地。
論：哪五種呢？一是集總修。
解釋：依據佛所說的大乘正教，種種文句，種種義理，種種法門，通過四尋思和四如實智，觀察名義法門，自性和差別都不可得。這不可得不可說是有，因為遠離三性（遍計所執性、依他起性、圓成實性）的緣故；不可說是無，因為是清凈梵行果的緣故。如來所說都是同一味道，所以名叫總修。這種修習依靠智慧行。
論：二是無相修。
解釋：如前（所說）。
【English Translation】 English version: These are the aspects. These ten Bhumis (grounds or stages of the Bodhisattva path) have all reached the ultimate practice.
Explanation: There are four kinds of accomplished minds, and also four kinds of objects of focus. Bodhisattvas, in the Ground of Aspiration, skillfully increase their roots of virtue, and have already relied on the Bodhi path to be liberated from the two attachments (attachment to self and attachment to phenomena). The mind of this Bodhisattva arises in relation to four kinds of objects. What are the four? First, focusing on the resources for Bodhi in future lives, hoping for swift and complete fulfillment. Second, focusing on the complete fulfillment of doing deeds that benefit sentient beings. Third, focusing on the fruit of unsurpassed Bodhi. Fourth, focusing on the complete fulfillment of the Buddha-activities of all Tathagatas (Thus Come Ones), which are endowed with excellent characteristics. Focusing on these four objects, there will be four kinds of minds. First, the mind of diligence. Second, the mind of great compassion. Third, the mind of virtuous aspiration. Fourth, the mind of virtuous conduct.
Chapter Four on Cultivating Aspects
Treatise: How should one know the aspects of cultivating the various Bhumis?
Explanation: Having spoken of obtaining the aspects of the various Bhumis, by what means of cultivation can one obtain the various Bhumis? Therefore, the question is asked: How should one know?
Treatise: The Bodhisattvas first, in each Bhumi, cultivate Śamatha (tranquility) and Vipaśyanā (insight), each with five aspects of cultivation to achieve accomplishment.
Explanation: The practice of Bodhisattvas in the three times (past, present, future) is the same, taking the attainment of what has not yet been attained as a prerequisite. This shows that the time of cultivation is in the position of pure intention. Therefore, it is said that the ten Paramitas (perfections) cultivated in each Bhumi have two natures in total. One is non-distraction as its nature, and the other is non-inversion as its nature. Non-distraction belongs to Śamatha, and non-inversion belongs to Vipaśyanā. Each of the Bhumis possesses five aspects of cultivation to achieve the Bodhisattva Bhumi. Without these five cultivations, one cannot enter the Bodhisattva Bhumi.
Treatise: What are the five? First, comprehensive cultivation.
Explanation: According to the Great Vehicle (Mahayana) orthodox teachings spoken by the Buddha, through various phrases, various meanings, and various Dharma (teachings) methods, by means of the four seekings and the four truths, observing the names, meanings, Dharma methods, self-nature, and differences, all are unattainable. This unattainable cannot be said to exist, because it is apart from the three natures (imputed nature, dependent nature, perfected nature); it cannot be said to be non-existent, because it is the fruit of pure Brahma-conduct. What the Tathagata speaks is all of the same flavor, therefore it is called comprehensive cultivation. This cultivation relies on the practice of wisdom.
Treatise: Second, cultivation of no-aspect.
Explanation: As before (mentioned).
所說無著等五種清凈。故名無相。又于自身報恩果報不著。故名無相。此修依大悲行。
論曰。三無功用修。
釋曰。菩薩不由作功用心。自然在菩提行。若於餘事須作功用心。此修依自在及正見行。
論曰。四熾盛修。
釋曰。菩薩不以攸攸心修道。舍下中心依止上品心。修行之時。于身命財無所吝惜。故名熾盛。此修依精進行。
論曰。五不知足修。
釋曰。如前所說。于長時修施等行。不生疲厭故名不知足。此修依信行。如經言。若人有信則于善無厭。
論曰。應知于諸地皆有此五修。
釋曰。諸地皆須五修有二義。一未得令得。二已得令不失。
論曰。此五修生五法為果。
釋曰。五修是因。五法為果。果有二種。一真實果。二假名果。五法是真實果。地是假名果。以五法成地故。地是假名果。
論曰。何者為五。一剎那剎那能壞一切粗重依法。
釋曰。惑障為粗。智障為重。本識中一切不凈品熏習種子。為此二障依法。初剎那為次第道。第二剎那為解脫道。初剎那壞現在惑令滅。第二剎那遮未來惑令不生。複次由奢摩他毗缽舍那智緣總法為境。剎那剎那能破壞諸惑聚。是所對治者令滅。非所對治者令羸。此惑滅不生果。是總修
【現代漢語翻譯】 現代漢語譯本： 所說的無著等五種清凈，因此稱為『無相』。又因為對於自身報恩的果報不執著，所以稱為『無相』。這種修行依賴於大悲行。
論曰：三種無功用修。
釋曰：菩薩不需要通過刻意用功，自然而然地就在菩提道上行進。如果對於其他事情需要刻意用功，那麼這種修行依賴於自在和正見行。
論曰：四熾盛修。
釋曰：菩薩不以懈怠的心來修道，捨棄下等的心，依止上品的心。在修行的時候，對於身命財產沒有絲毫吝惜，所以稱為『熾盛』。這種修行依賴於精進行。
論曰：五不知足修。
釋曰：如前面所說，對於長時間修習佈施等行為，不產生疲倦厭煩，所以稱為『不知足』。這種修行依賴於信行。如經文所說：『如果人有信心，那麼對於善事就不會感到厭倦。』
論曰：應當知道在各個地（Bhumi）位都有這五種修行。
釋曰：各個地（Bhumi）位都需要五種修行有兩個意義：一是未得到的令其得到，二是已得到的令其不失去。
論曰：這五種修行產生五種法作為結果。
釋曰：五種修行是因，五種法是果。果有兩種：一是真實果，二是假名果。五種法是真實果，地（Bhumi）位是假名果。因為五種法成就了地（Bhumi）位，所以地（Bhumi）位是假名果。
論曰：哪五種呢？一是剎那剎那能夠壞滅一切粗重，依賴於法。
釋曰：煩惱障是粗，智慧障是重。本識中一切不凈品的熏習種子，是這兩種障礙所依賴的。初剎那為次第道，第二剎那為解脫道。初剎那壞滅現在的煩惱，使之滅除；第二剎那遮止未來的煩惱，使之不生。進一步說，通過奢摩他（Śamatha）和毗缽舍那（Vipaśyanā）的智慧，以總法為境界，剎那剎那能夠破壞各種煩惱聚合。對於所要對治的煩惱，令其滅除；對於非所要對治的煩惱，令其衰弱。這種煩惱滅除不產生結果，是總修。
【English Translation】 English version: What is said to be the five kinds of purity, such as non-attachment (Wu Zhu), is therefore called 'non-form' (Wu Xiang). Furthermore, because one is not attached to the karmic reward of repaying kindness to oneself, it is called 'non-form' (Wu Xiang). This practice relies on the Great Compassion practice (Da Bei Xing).
Treatise says: Three, effortless practice.
Explanation says: Bodhisattvas do not need to deliberately exert effort; they naturally progress on the path to Bodhi. If effort is needed for other matters, then this practice relies on the practice of freedom and right view.
Treatise says: Four, intense practice.
Explanation says: Bodhisattvas do not cultivate the path with a lax mind; they abandon inferior minds and rely on superior minds. During practice, they are not stingy with their body, life, or possessions; therefore, it is called 'intense' (Chi Sheng). This practice relies on diligent practice.
Treatise says: Five, insatiable practice.
Explanation says: As mentioned earlier, one does not become weary or厭煩 of practicing generosity (Dana) and other practices for a long time; therefore, it is called 'insatiable' (Bu Zhi Zu). This practice relies on the practice of faith. As the sutra says: 'If a person has faith, then they will not be厭煩 of good deeds.'
Treatise says: It should be known that all Bhumis have these five practices.
Explanation says: All Bhumis need the five practices for two reasons: first, to attain what has not yet been attained; second, to prevent the loss of what has already been attained.
Treatise says: These five practices produce five dharmas as a result.
Explanation says: The five practices are the cause, and the five dharmas are the result. There are two types of results: real results and nominal results. The five dharmas are the real results, and the Bhumis are the nominal results. Because the five dharmas accomplish the Bhumis, the Bhumis are nominal results.
Treatise says: What are the five? First, in every moment, one can destroy all that is coarse and heavy, relying on the Dharma.
Explanation says: Affliction obstacles are coarse, and wisdom obstacles are heavy. The seeds of all impure qualities熏習 in the fundamental consciousness (Alaya-vijñāna) are what these two obstacles rely on. The first moment is the sequential path, and the second moment is the path of liberation. The first moment destroys present afflictions, causing them to cease; the second moment prevents future afflictions, preventing them from arising. Furthermore, through the wisdom of Śamatha and Vipaśyanā, with the general Dharma as the object, in every moment, one can destroy various aggregates of afflictions. For those afflictions that need to be treated, they are caused to cease; for those afflictions that do not need to be treated, they are weakened. This cessation of afflictions does not produce a result; it is a general practice.
所得。
論曰。二能得出離種種亂想法樂。
釋曰。能得出離種種立相想現受法樂。何以故。如來隨眾生根性及煩惱行。立種種法相。若人如文判義。此種種法前後相違。若執此相不離疑惑。于正法中。現世無有得安樂住義。若依無相修。于正法中出離種種立相想。觀此正說同一真如味。心無疑厭。于正法中。縱任自在故現世得安樂住。此成熟佛法果。是無相修所得。
論曰。三能見一切處無量無分別相善法光明。
釋曰。約三乘法說一切處。又約內外法說一切處。又約真俗說一切處。如此一切處菩薩能見無量相。如佛所說法相及世間所立法相。菩薩皆能了達即是如量智。如其數量。菩薩以如理智。通達無分別相。此二智慧照了真俗境。故名善法光明。此二智果是無功用修所得。
論曰。四如所分別法相。轉得清凈分恒相續生。為圓滿成就法身。
釋曰。如昔所聞。于思量覺觀中。奢摩他毗缽舍那未滿未大。未隨緣行。以未有熾盛修故。得此修已由離障故。轉得清凈分。由相續生故得圓滿。由圓滿故得觸法身。至究竟位故得成就。謂起時圓滿時究竟時。複次如來有二種身。一解脫身二法身。由滅惑故解脫身圓滿。由解脫身圓滿故法身成就。此出離果是熾盛修所得。
論曰
【現代漢語翻譯】 現代漢語譯本 所得。
論曰：二者能夠得出脫離種種虛妄分別的想和法樂。
釋曰：能夠得出脫離種種建立名相的想，以及顯現領受的法樂。為什麼呢？如來隨順眾生的根性和煩惱習性，建立種種法相。如果有人按照字面意思來判斷義理，這些種種法相前後就會互相矛盾。如果執著于這些名相，就無法脫離疑惑，在正法中，現世就無法得到安樂的住處。如果依靠無相的修習，就能在正法中出離種種建立名相的想，觀察這正確的說法，都是同一種真如的滋味，心中沒有疑惑和厭倦，在正法中，縱任自在，所以現世能夠得到安樂的住處。這種成熟佛法果實，是無相修習所得到的。
論曰：三者能夠見到一切處無量無分別的相，以及善法光明。
釋曰：從三乘佛法的角度來說一切處，又從內外法的角度來說一切處，又從真俗的角度來說一切處。在這樣的一切處，菩薩能夠見到無量的相，如佛所說的法相，以及世間所建立的法相，菩薩都能夠了達，這就是如量智。如其數量，菩薩以如理智，通達無分別相。這兩種智慧能夠照了真俗境界，所以叫做善法光明。這兩種智慧的果實是無功用修習所得到的。
論曰：四者如所分別的法相，逐漸得到清凈的部分，恒常相續地生起，爲了圓滿成就法身。
釋曰：如過去所聽聞的，在思量覺觀中，奢摩他和毗缽舍那還沒有圓滿，沒有廣大，沒有隨順因緣而行，因為沒有熾盛的修習的緣故。得到這種修習之後，由於遠離了障礙的緣故，逐漸得到清凈的部分。由於相續生起的緣故，得到圓滿。由於圓滿的緣故，得到觸法身。到達究竟的地位，所以得到成就。包括髮起的時候圓滿的時候究竟的時候。再次，如來有兩種身，一是解脫身，二是法身。由於滅除惑業的緣故，解脫身圓滿。由於解脫身圓滿的緣故，法身成就。這種出離的果實是熾盛修習所得到的。
論曰：
【English Translation】 English version Attainment.
Treatise: Secondly, it can lead to liberation from various deluded thoughts and the joy of Dharma.
Explanation: It can lead to liberation from various conceptualized appearances and the joy of experiencing the Dharma. Why? Because the Tathagata establishes various Dharma characteristics according to the dispositions and afflictions of sentient beings. If one judges the meaning according to the literal text, these various Dharma characteristics will contradict each other. If one clings to these characteristics, one cannot be free from doubt, and in the true Dharma, one cannot attain a peaceful dwelling in this life. If one relies on the practice of non-appearance, one can be liberated from various conceptualized appearances in the true Dharma, and observe that this correct teaching has the same taste of Suchness (Tathata). The mind is without doubt or weariness, and one is free and at ease in the true Dharma, so one can attain a peaceful dwelling in this life. This maturation of the fruit of the Buddha-dharma is attained through the practice of non-appearance.
Treatise: Thirdly, it can see the immeasurable and non-discriminating aspects of all places, as well as the light of virtuous Dharma.
Explanation: 'All places' are spoken of in terms of the Three Vehicles (Triyana), or in terms of internal and external Dharmas, or in terms of the relative and the absolute. In all these places, a Bodhisattva can see immeasurable aspects, such as the Dharma characteristics spoken of by the Buddha, and the characteristics established by the world. The Bodhisattva can understand that these are all the wisdom of 'as-it-is-ness' (yathābhūta-jñāna). According to their number, the Bodhisattva uses the wisdom of reason to penetrate the non-discriminating aspect. These two wisdoms can illuminate the relative and absolute realms, so they are called the light of virtuous Dharma. The fruit of these two wisdoms is attained through the practice of non-effort.
Treatise: Fourthly, according to the Dharma characteristics that are distinguished, one gradually obtains a pure portion, which constantly and continuously arises, in order to perfectly accomplish the Dharmakaya (Dharma Body).
Explanation: As one has heard in the past, in the contemplation of thought and observation, Śamatha (calm abiding) and Vipaśyanā (insight) are not yet complete, not yet vast, and do not yet accord with conditions, because there has been no intense practice. Having attained this practice, one gradually obtains a pure portion because of being free from obstacles. Because of continuous arising, one attains perfection. Because of perfection, one attains the touch of the Dharmakaya. One attains accomplishment because one reaches the ultimate position, including the time of arising, the time of perfection, and the time of ultimate attainment. Furthermore, the Tathagata has two kinds of bodies: the Liberation Body and the Dharmakaya. The Liberation Body is perfected by the extinction of delusion. The Dharmakaya is accomplished by the perfection of the Liberation Body. This fruit of liberation is attained through intense practice.
Treatise:
。五于上品中轉增。為最上上品因緣聚集。
釋曰。菩薩登地已得上品。由於善法不知足故。更進修習。從初地轉觸二地。乃至從十地轉觸佛果。成最上上品。先所修福德智慧資糧。無分別智為因。諸助道法為緣。一時滿足故言因緣聚集。此圓滿果是不知足修所得。所餘諸地義。應知如十七地論說。謂有能無能等。於十地中有幾種法。未滅為滅未得為得故。菩薩修十地行。菩薩先在願行地中。於十種法行修愿忍得成。由愿忍成過願行地。入菩薩正定位。愿者有十大愿。一供養愿。愿供養勝緣福田師法主。二受持愿。愿受持勝妙正法。三轉法輪愿。愿于大集中轉未曾有法輪。四修行愿。愿如說修行一切菩薩正行。五成熟愿。愿成熟此器世界眾生三乘善根。六承事愿。愿往諸佛土常見諸佛恒得敬事聽受正法。七凈土愿。愿清凈自土安立正法及能修行眾生。八不離愿。愿於一切生處恒不離諸佛菩薩得同意行。九利益愿。愿於一切時恒作利益眾生事無有空過。十正覺愿。愿與一切眾生同得無上菩提恒作佛事。此十愿至登初地乃得成立。何以故。此愿以真如為體。初地能見真如故。忍者即無分別智。由愿忍成故有二種勝能。謂能滅能得。何者是耶。有二十二無明。十一粗重報障十一地。諸地各能滅三障。各得勝功德。初地
【現代漢語翻譯】 現代漢語譯本：五種（功德）在上品中不斷增長，成為最上上品，是因和緣的聚集。
解釋：菩薩登地之後已經獲得上品（功德）。由於對善法永不知足，所以更加精進修習。從初地轉而觸及二地，乃至從十地轉而觸及佛果，成就最上上品。先前所修的福德和智慧資糧，以無分別智為因，各種助道之法為緣，一時之間全部圓滿，所以說是因緣聚集。這種圓滿的果實是不知足修習所得。其餘各地的意義，應當像《瑜伽師地論·十七地品》所說的那樣理解，即有能、無能等等。在十地中，有幾種法是未滅而滅，未得而得的。所以菩薩修習十地之行。菩薩先前在願行地中，對於十種法行修習愿和忍，得以成就。由於愿和忍的成就，超過了願行地，進入菩薩的正定位。愿有十大愿：一、供養愿（Puja-pranidhana）：愿供養殊勝的因緣福田——師長和法主。二、受持愿（Dharana-pranidhana）：愿受持殊勝微妙的正法。三、轉法輪愿（Dharma-cakra-pravartana-pranidhana）：愿在大眾之中轉動前所未有的法輪。四、修行愿（Carya-pranidhana）：愿如所說修行一切菩薩的正行。五、成熟愿（Paripacana-pranidhana）：愿成熟此娑婆世界眾生的三乘善根。六、承事愿（Upasthana-pranidhana）：愿往生諸佛國土，常見諸佛，恒常得到恭敬侍奉，聽受正法。七、凈土愿（Kshetra-parisodhana-pranidhana）：愿清凈自己的國土，安立正法，以及能夠修行的眾生。八、不離愿（Aviraha-pranidhana）：愿在一切生處恒常不離諸佛菩薩，得到相同的意趣和行為。九、利益愿（Hita-pranidhana）：愿在一切時恒常做利益眾生的事情，沒有空過。十、正覺愿（Bodhi-pranidhana）：愿與一切眾生共同獲得無上菩提，恒常做佛事。這十大愿直到登上初地才能成立。為什麼呢？因為此愿以真如為體，初地能夠見到真如的緣故。忍者就是無分別智。由於愿和忍的成就，所以有兩種殊勝的功能，即能滅和能得。是什麼呢？有二十二種無明，十一粗重報障，十一地。諸地各自能夠滅除三種障礙，各自獲得殊勝的功德。初地（Prthivi）。
【English Translation】 English version: The five (merits) increase further within the superior grade, becoming the most supreme of the supreme, a gathering of causes and conditions.
Explanation: Bodhisattvas, having attained the ground (bhumi), have already achieved the superior grade. Because they are never satisfied with virtuous dharmas, they further cultivate and practice. From the first ground, they transition and touch the second ground, and even from the tenth ground, they transition and touch the fruit of Buddhahood, achieving the most supreme of the supreme. The accumulated merit and wisdom, with non-discriminating wisdom (nirvikalpa-jnana) as the cause and various auxiliary practices as the conditions, are all fulfilled at once, hence the saying 'a gathering of causes and conditions.' This perfect fruit is obtained through practice without satisfaction. The meaning of the remaining grounds should be understood as explained in the 'Seventeen Grounds' chapter of the Yogacarabhumi-sastra, such as having ability and not having ability, etc. Within the ten grounds, there are several dharmas that are extinguished without being extinguished, and obtained without being obtained. Therefore, Bodhisattvas cultivate the practices of the ten grounds. Bodhisattvas, previously in the aspiration and practice ground, cultivate aspiration and forbearance (ksanti) in relation to the ten types of dharma practices, thereby achieving accomplishment. Due to the accomplishment of aspiration and forbearance, they surpass the aspiration and practice ground and enter the Bodhisattva's correct position. Aspirations include the ten great vows: 1. Vow of Offering (Puja-pranidhana): Vow to offer to the excellent field of merit, the teachers and Dharma lords. 2. Vow of Upholding (Dharana-pranidhana): Vow to uphold the excellent and subtle Right Dharma. 3. Vow of Turning the Wheel of Dharma (Dharma-cakra-pravartana-pranidhana): Vow to turn the unprecedented Wheel of Dharma in great assemblies. 4. Vow of Practice (Carya-pranidhana): Vow to practice all the Bodhisattva's correct practices as taught. 5. Vow of Maturation (Paripacana-pranidhana): Vow to mature the roots of virtue of the three vehicles in the beings of this Saha world. 6. Vow of Service (Upasthana-pranidhana): Vow to be born in the Buddha lands, constantly see the Buddhas, and always receive respectful service and hear the Right Dharma. 7. Vow of Pure Land (Kshetra-parisodhana-pranidhana): Vow to purify one's own land, establish the Right Dharma, and the beings who are able to practice. 8. Vow of Non-Separation (Aviraha-pranidhana): Vow to never be separated from the Buddhas and Bodhisattvas in all births, and to attain the same intentions and actions. 9. Vow of Benefit (Hita-pranidhana): Vow to always do things that benefit beings at all times, without wasting time. 10. Vow of Perfect Enlightenment (Bodhi-pranidhana): Vow to attain unsurpassed Bodhi together with all beings, and to always perform Buddha activities. These ten vows are not established until one ascends to the first ground. Why? Because this vow has Suchness (tathata) as its essence, and the first ground is able to see Suchness. Forbearance is non-discriminating wisdom. Due to the accomplishment of aspiration and forbearance, there are two excellent functions, namely, the ability to extinguish and the ability to obtain. What are they? There are twenty-two kinds of ignorance, eleven coarse heavy retributions, and eleven grounds. Each ground is able to extinguish three obstacles and obtain excellent merits. The first ground (Prthivi).
能滅三障者。一法我分別無明。二惡道業無明。此二無明感方便生死名粗重報。為滅三障故修正勤。因修正勤滅三障已得入初地得十分圓滿。一入菩薩正定位。以入菩薩初無流地故。二生在佛家。如諸菩薩生法王家。具足尊勝故。三種性無可譏嫌。以過二乘及世間種性故。四已轉一切世間行。以決定不作殺生等邪行故。五已至出世行。所得諸地必無流故。六已得菩薩法如。由得自他平等故。七已善立菩薩處。由證真實菩薩法故。八已至三世平等。由覺了一切法無我真如故。九已決定在如來性中。當來必成佛故。十已離壞卵事由佛道破無明𣫘。于外般涅槃故。菩薩于初地。由見法界遍滿義。得此十分。如聲聞在初果有十分功德。由此分故初地圓滿。菩薩于初地未有勝能。未能了達菩薩戒中微細犯戒過行故。所以未能者由三障故。一微細犯過無明。二種種相業行無明。此二無明感方便生死故名粗重報。為滅三障故修正勤。因修正勤滅三障。已入第二地得八種清凈功德。一信樂清凈。二心清凈。三慈悲清凈。四波羅蜜清凈。五見佛事佛清凈。六成熟眾生清凈。七生清凈。八威德清凈。于上上地離如來地。此八種功德轉上轉勝。由此分故二地圓滿。菩薩於二地未有勝能。未得世間四定四空三摩跋提。及聞持陀羅尼具足念力。所
【現代漢語翻譯】 現代漢語譯本 能滅除三種障礙的方法：一是法我分別無明（對法和我執的分別產生的無明），二是惡道業無明（導致墮入惡道的業力產生的無明）。這兩種無明導致方便生死，稱為粗重報（指因無明而產生的粗重果報）。爲了滅除這三種障礙，應當精進修行。通過精進修行滅除這三種障礙后，就能進入初地（菩薩修行階位的第一個階段），獲得十分圓滿的功德。 一、進入菩薩正定之位。因為進入了菩薩初無流地（指菩薩修行初期不會退轉的階段）。二、生在佛家。如同諸菩薩生於法王之家，具足尊勝的地位。三、種性無可譏嫌。因為超越了二乘（聲聞乘和緣覺乘）以及世間的種性。四、已經轉變了一切世間行為。因為決定不做殺生等邪惡的行為。五、已經達到了出世間的行為。所證得的各個地都不會退轉。六、已經得到了菩薩的法如（指菩薩所證悟的真如法性）。因為證得了自他平等。七、已經善於安住于菩薩的境界。因為證悟了真實的菩薩法。八、已經達到了三世平等。因為覺悟了一切法無我真如的道理。九、已經決定在如來性中。將來必定成佛。十、已經脫離了壞卵之事（指脫離了輪迴的束縛），因為通過佛道破除了無明之殼，在外般涅槃（指證得究竟涅槃）。 菩薩在初地，由於見到法界遍滿的意義，得到這十分功德。如同聲聞在初果（指聲聞乘修行的第一個階段）有十分功德。由於這十分功德，初地得以圓滿。菩薩在初地還沒有殊勝的能力，未能了達菩薩戒中微細的犯戒行為。之所以未能了達，是因為三種障礙的緣故：一是微細犯過無明，二是種種相業行無明。這兩種無明導致方便生死，所以稱為粗重報。爲了滅除這三種障礙，應當精進修行。通過精進修行滅除這三種障礙，就能進入第二地（菩薩修行的第二個階段），獲得八種清凈功德： 一、信樂清凈。二、心清凈。三、慈悲清凈。四、波羅蜜清凈（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法清凈）。五、見佛事佛清凈。六、成熟眾生清凈。七、生清凈。八、威德清凈。在上上的地（指越來越高的修行階段），除了如來地（指佛的境界），這八種功德會越來越殊勝。由於這八種功德，二地得以圓滿。菩薩在二地還沒有殊勝的能力，未得到世間四禪定（指色界四種禪定）四空三摩跋提（指四種無色界禪定），以及聞持陀羅尼（指聽聞后能憶持不忘的陀羅尼）具足念力。
【English Translation】 English version That which can extinguish the three obstacles: first, the ignorance of discriminating between the Dharma and the self (the ignorance arising from the discrimination and attachment to the Dharma and the self); second, the ignorance of the karma of evil paths (the ignorance arising from the karma that leads to falling into evil paths). These two kinds of ignorance lead to expedient births and deaths, called 'coarse and heavy retribution' (referring to the coarse and heavy consequences arising from ignorance). In order to extinguish these three obstacles, one should diligently cultivate. By diligently cultivating and extinguishing these three obstacles, one can enter the first Bhumi (the first stage of a Bodhisattva's path) and attain ten kinds of perfect merits. First, entering the position of a Bodhisattva's right concentration. Because one has entered the first non-retrogressive ground of a Bodhisattva (referring to the stage where a Bodhisattva does not regress in their practice). Second, being born into a Buddha's family. Like all Bodhisattvas being born into the family of the Dharma King, possessing a supreme and venerable status. Third, having a lineage that is beyond reproach. Because it surpasses the lineages of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the world. Fourth, having transformed all worldly actions. Because one is determined not to commit evil actions such as killing. Fifth, having reached transcendental actions. The Bhumis attained will never regress. Sixth, having attained the Dharma-Suchness of a Bodhisattva (referring to the true nature of Suchness realized by a Bodhisattva). Because one has attained equality between oneself and others. Seventh, having well-established oneself in the Bodhisattva's abode. Because one has realized the true Bodhisattva Dharma. Eighth, having reached the equality of the three times. Because one has awakened to the truth of the non-self Suchness of all Dharmas. Ninth, being definitely within the Tathāgata-nature. One will certainly become a Buddha in the future. Tenth, having separated from the matter of destroying the egg (referring to being liberated from the bondage of Samsara), because the shell of ignorance has been broken through the Buddha's path, and one attains Parinirvana externally (referring to attaining ultimate Nirvana). A Bodhisattva, in the first Bhumi, attains these ten merits by seeing the meaning of the Dharma realm being all-pervasive. Just as a Śrāvaka in the first fruit (referring to the first stage of practice in the Śrāvakayāna) has ten merits. Because of these ten merits, the first Bhumi is perfected. A Bodhisattva in the first Bhumi does not yet have superior abilities, and is unable to understand the subtle transgressions of the Bodhisattva precepts. The reason for this inability is due to the three obstacles: first, the ignorance of subtle transgressions; second, the ignorance of various forms of karmic actions. These two kinds of ignorance lead to expedient births and deaths, therefore they are called 'coarse and heavy retribution'. In order to extinguish these three obstacles, one should diligently cultivate. By diligently cultivating and extinguishing these three obstacles, one can enter the second Bhumi (the second stage of a Bodhisattva's path) and attain eight kinds of pure merits: First, purity of faith and joy. Second, purity of mind. Third, purity of loving-kindness and compassion. Fourth, purity of Pāramitās (referring to the purity of the six perfections of giving, morality, patience, diligence, concentration, and wisdom, which lead to the other shore). Fifth, purity of seeing and serving the Buddhas. Sixth, purity of maturing sentient beings. Seventh, purity of birth. Eighth, purity of majestic virtue. In the higher and higher Bhumis (referring to increasingly higher stages of practice), except for the Tathāgata Bhumi (referring to the state of Buddhahood), these eight kinds of merits will become increasingly superior. Because of these eight merits, the second Bhumi is perfected. A Bodhisattva in the second Bhumi does not yet have superior abilities, and has not attained the four Dhyānas of the world (referring to the four Dhyānas of the Form Realm), the four Samāpattis of emptiness (referring to the four formless realm Dhyānas), and the Dhāraṇī of retention (referring to the Dhāraṇī that allows one to remember everything heard) with complete mindfulness.
以未得者由三障故。一欲愛無明。二具足聞持陀羅尼無明。此二無明所感方便生死名粗重報。為滅三障故修正勤因。修正勤滅三障已。入第三地得八種轉勝清凈及四定等。乃至通達法界勝流義。由此分故三地圓滿。菩薩於三地未有勝能。未能隨自所得助道品法中如意久住。未能捨離三摩跋提法愛心清凈住。所以未能者由三障故。一三摩跋提愛無明。二行法愛無明。此二無明所感方便生死為粗重報。為滅此三障故修正勤。因修正勤滅三障。已入第四地得八種轉勝清凈。及於助道品法中如意久住等。乃至通達法界無攝義。由此分故四地圓滿。菩薩於四地未有勝能。菩薩正修四諦觀。于生死涅槃。未能捨離一向背取心。未能得修四種方便所攝菩薩道品。所以未得者由三障故。一生死涅槃一向背取思惟無明。二方便所攝修習道品無明。此二無明所感因緣生死名粗重報。為滅此三障故。修正勤。因修正勤滅三障。已入第五地得八種轉勝清凈。及得舍離背取心等。乃至通達法界相續不異義。由此分故五地圓滿。菩薩於五地。未有勝能。諸行法生起相續如理證故。由多修行厭惡有為法相故。未能長時如意住無相思惟故。所以未能者由三障故。一證諸行法生起相續無明。二相想數起無明。此二無明感因緣生死名粗重報。為滅此三障故修
【現代漢語翻譯】 現代漢語譯本 對於尚未證得果位的人來說，存在三種障礙。第一是欲愛（kāma-rāga）和無明（avidyā）。第二是具足聞持陀羅尼（dhāraṇī）的無明。這兩種無明所導致的方便生死，稱為粗重報。爲了滅除這三種障礙，需要修正精勤的因。通過修正精勤滅除這三種障礙后，進入第三地，獲得八種轉勝清凈以及四禪定等，乃至通達法界勝流義。因為這個部分，第三地得以圓滿。菩薩在第三地還沒有殊勝的能力，不能在自己所證得的助道品法中如意久住，不能捨離三摩跋提（samāpatti）的法愛心清凈住。之所以不能，是因為有三種障礙。第一是三摩跋提的愛無明。第二是行法愛無明。這兩種無明所導致的方便生死，稱為粗重報。爲了滅除這三種障礙，需要修正精勤。因為修正精勤滅除這三種障礙，進入第四地，獲得八種轉勝清凈，以及在助道品法中如意久住等，乃至通達法界無攝義。因為這個部分，第四地得以圓滿。菩薩在第四地還沒有殊勝的能力。菩薩正在修習四諦觀，對於生死涅槃，不能捨離一向背取心，不能得修四種方便所攝的菩薩道品。之所以不能得到，是因為有三種障礙。第一是對於生死涅槃一向背取思惟的無明。第二是方便所攝修習道品的無明。這兩種無明所導致的因緣生死，稱為粗重報。爲了滅除這三種障礙，需要修正精勤。因為修正精勤滅除這三種障礙，進入第五地，獲得八種轉勝清凈，以及得舍離背取心等，乃至通達法界相續不異義。因為這個部分，第五地得以圓滿。菩薩在第五地還沒有殊勝的能力。諸行法生起相續如理證故，由於多次修行厭惡有為法相，所以不能長時間如意地住在無相思惟中。之所以不能，是因為有三種障礙。第一是證諸行法生起相續的無明。第二是相想數起的無明。這兩種無明所導致的因緣生死，稱為粗重報。爲了滅除這三種障礙，需要修
【English Translation】 English version For those who have not yet attained, there are three obstacles: first, desire-attachment (kāma-rāga) and ignorance (avidyā); second, the ignorance of fully possessing and retaining the dhāraṇī. The expedient births and deaths caused by these two kinds of ignorance are called 'gross and heavy retribution.' To eliminate these three obstacles, one needs to cultivate the cause of right diligence. Having eliminated the three obstacles through right diligence, one enters the Third Ground, obtaining eight kinds of increasingly superior purity, as well as the four dhyānas, and so on, up to penetrating the meaning of the excellent flow of the Dharma Realm. Because of this aspect, the Third Ground is perfected. The Bodhisattva in the Third Ground does not yet have superior abilities; they cannot dwell at will for a long time in the Dharma practices that aid enlightenment which they have attained, nor can they abandon the pure dwelling of the mind attached to the love of samāpatti. The reason they cannot is due to three obstacles: first, the ignorance of attachment to the love of samāpatti; second, the ignorance of attachment to the love of practices. The expedient births and deaths caused by these two kinds of ignorance are called 'gross and heavy retribution.' To eliminate these three obstacles, one needs to cultivate right diligence. Having eliminated the three obstacles through right diligence, one enters the Fourth Ground, obtaining eight kinds of increasingly superior purity, as well as dwelling at will for a long time in the Dharma practices that aid enlightenment, and so on, up to penetrating the meaning of the Dharma Realm without being grasped. Because of this aspect, the Fourth Ground is perfected. The Bodhisattva in the Fourth Ground does not yet have superior abilities. The Bodhisattva is currently cultivating the contemplation of the Four Noble Truths, but regarding saṃsāra and nirvāṇa, they cannot abandon the mind of exclusively turning away and grasping, nor can they attain the Bodhisattva practices encompassed by the four kinds of expedients. The reason they cannot attain is due to three obstacles: first, the ignorance of thinking about exclusively turning away and grasping regarding saṃsāra and nirvāṇa; second, the ignorance of cultivating the practices encompassed by expedients. The conditioned births and deaths caused by these two kinds of ignorance are called 'gross and heavy retribution.' To eliminate these three obstacles, one needs to cultivate right diligence. Having eliminated the three obstacles through right diligence, one enters the Fifth Ground, obtaining eight kinds of increasingly superior purity, as well as being able to abandon the mind of turning away and grasping, and so on, up to penetrating the meaning of the Dharma Realm as continuous and not different. Because of this aspect, the Fifth Ground is perfected. The Bodhisattva in the Fifth Ground does not yet have superior abilities. Because the arising and continuation of all practices are rightly realized, and because of repeatedly cultivating aversion to the characteristics of conditioned dharmas, they cannot dwell at will for a long time in non-conceptual thought. The reason they cannot is due to three obstacles: first, the ignorance of realizing the arising and continuation of all practices; second, the ignorance of the arising of characteristics, thoughts, and numbers. The conditioned births and deaths caused by these two kinds of ignorance are called 'gross and heavy retribution.' To eliminate these three obstacles, one needs to cultivate
正勤。由修正勤滅三障。已入第六地得八種轉勝清凈。及不證諸行生起相續等。乃至通達法界無染凈義。由此分故六地圓滿。菩薩於六地未有勝能。未能離有為法微細諸相行起。未能長時如意住無間無流無相思惟中。所以未能者由三障故。一微細相行起無明。二一向無相思惟方便無明。此二無明所感因緣生死名粗重報。為滅三障故修正勤。由修正勤滅三障。已入第七地得八種轉勝清凈。及離有為法微細行起諸相。乃至通達法界種種法無差別義。由此分故七地圓滿。菩薩於七地未有勝能。未能離功用心得住無相修中。未能于自利利他相中心得自在。所以未能者由三障故。一于無相觀作功用無明。二于相行自在無明。此二無明所感有有生死名粗重報。為滅三障故修正勤。因修正勤滅三障。已入第八地得八種轉勝清凈。及離功用心得住無相修中等。乃至通達法界無增減義。由此分故八地圓滿。菩薩於八地未有勝能。未得於正說中具足相別異名言品類等自在。未得善巧說陀羅尼。所以未得者由三障故。一無量正說法無量名句味難答巧言自在陀羅尼無明。二依四無礙解決疑生解無明。此二無明所感有有生死名粗重報。為滅此三障故修正勤。因修正勤滅三障。已入第九地得八種轉勝清凈及於正說中得具足相自在等。乃至通達法界智
【現代漢語翻譯】 現代漢語譯本 正勤：通過修正精進而滅除三種障礙。已經進入第六地（第六個菩薩修行階段）的菩薩，獲得八種更為殊勝的清凈，並且不再執著于諸行（一切有為法）的生起和相續等現象，乃至通達法界（宇宙萬法的本體）無染無凈的真義。因為這個階段的區分，所以第六地得以圓滿。菩薩在第六地時，還沒有殊勝的能力，不能夠脫離有為法（因緣和合而成的現象）的微細諸相的生起，不能夠長時間如意地安住在無間斷、無流轉、無相的思惟之中。之所以不能夠達到，是因為三種障礙的緣故：一是微細相的生起所引起的無明（對事物真相的迷惑），二是一味地執著于無相思惟的方便所引起的無明。這兩種無明所感召的因緣生死，稱為粗重的果報。爲了滅除這三種障礙，所以要修正精進。通過修正精進滅除三種障礙，已經進入第七地的菩薩，獲得八種更為殊勝的清凈，並且脫離有為法微細行起諸相，乃至通達法界種種法無差別的真義。因為這個階段的區分，所以第七地得以圓滿。菩薩在第七地時，還沒有殊勝的能力，不能夠脫離功用之心而安住在無相的修行之中，不能夠在自利利他的念頭中獲得自在。之所以不能夠達到，是因為三種障礙的緣故：一是在無相觀中執著于功用所引起的無明，二是對相的行持不自在所引起的無明。這兩種無明所感召的有有生死，稱為粗重的果報。爲了滅除這三種障礙，所以要修正精進。因為修正精進滅除三種障礙，已經進入第八地的菩薩，獲得八種更為殊勝的清凈，並且脫離功用之心而安住在無相的修行中等等，乃至通達法界無增無減的真義。因為這個階段的區分，所以第八地得以圓滿。菩薩在第八地時，還沒有殊勝的能力，沒有能夠在正確的說法中，具足相的差別、異樣的名稱、品類等等的自在，沒有能夠善巧地說陀羅尼（總持一切法義的真言）。之所以沒有能夠獲得，是因為三種障礙的緣故：一是對於無量正法的說法、無量的名稱語句、味道難以解答的巧妙言辭、自在的陀羅尼的無明，二是依賴四無礙解（義解、法解、辭解、樂說解）決斷疑惑而產生的理解上的無明。這兩種無明所感召的有有生死，稱為粗重的果報。爲了滅除這三種障礙，所以要修正精進。因為修正精進滅除三種障礙，已經進入第九地的菩薩，獲得八種更為殊勝的清凈，並且在正確的說法中獲得具足相的自在等等，乃至通達法界的智慧。
【English Translation】 English version Right Diligence: Through cultivating right diligence, the three obstacles are extinguished. Having entered the Sixth Bhumi (sixth stage of Bodhisattva practice), one attains eight kinds of surpassing purity and no longer clings to the arising and continuation of all phenomena (Skt: sarva dharma), and even penetrates the true meaning of the Dharmadhatu (realm of reality) as being without defilement or purity. Because of this distinction, the Sixth Bhumi is perfected. The Bodhisattva in the Sixth Bhumi does not yet have the surpassing ability to be free from the subtle appearances of conditioned phenomena (Skt: samskrta dharma) arising, nor can they abide at will for a long time in uninterrupted, non-flowing, non-appearing contemplation. The reason for this inability is due to three obstacles: first, the ignorance (Skt: avidya) arising from subtle appearances; second, the ignorance arising from clinging to the expedient of formless contemplation. The karmic rebirths caused by these two kinds of ignorance are called gross retribution. To extinguish these three obstacles, one cultivates right diligence. Through cultivating right diligence, the three obstacles are extinguished. Having entered the Seventh Bhumi, one attains eight kinds of surpassing purity and is free from the subtle appearances of conditioned phenomena arising, and even penetrates the true meaning of the Dharmadhatu as the non-difference of all phenomena. Because of this distinction, the Seventh Bhumi is perfected. The Bodhisattva in the Seventh Bhumi does not yet have the surpassing ability to abide in formless practice without effort, nor can they attain freedom in the thought of benefiting oneself and others. The reason for this inability is due to three obstacles: first, the ignorance of exerting effort in formless contemplation; second, the ignorance of not being free in the practice of appearances. The karmic rebirths caused by these two kinds of ignorance are called gross retribution. To extinguish these three obstacles, one cultivates right diligence. Because of cultivating right diligence, the three obstacles are extinguished. Having entered the Eighth Bhumi, one attains eight kinds of surpassing purity and abides in formless practice without effort, and even penetrates the true meaning of the Dharmadhatu as being without increase or decrease. Because of this distinction, the Eighth Bhumi is perfected. The Bodhisattva in the Eighth Bhumi does not yet have the surpassing ability to be fully free in the correct teachings, with distinctions of appearances, different names, categories, etc., nor have they attained skillful mastery of Dharani (mantra that encapsulates all the meanings of the Dharma). The reason for this inability is due to three obstacles: first, the ignorance regarding the teachings of limitless right Dharma, limitless names and phrases, skillful words that are difficult to answer, and the freedom of Dharani; second, the ignorance of relying on the Four Unobstructed Understandings (Skt: catasrah pratisamvidah - understanding of meaning, understanding of Dharma, understanding of language, and understanding of eloquence) to resolve doubts and generate understanding. The karmic rebirths caused by these two kinds of ignorance are called gross retribution. To extinguish these three obstacles, one cultivates right diligence. Because of cultivating right diligence, the three obstacles are extinguished. Having entered the Ninth Bhumi, one attains eight kinds of surpassing purity and attains freedom in the correct teachings, with complete appearances, etc., and even penetrates the wisdom of the Dharmadhatu.
自在依止義。由此分故九地圓滿。菩薩於九地未有勝能。未能得正說圓滿法身。未得無著無礙圓滿六通慧。所以未得者由三障故。一六神通慧無明。二入微細秘密佛法無明。此二無明所感有有生死名粗重報。為滅此三障故修正勤。因修正勤滅三障。已入第十地得八種轉勝清凈。及能得正說圓滿法身等。乃至通達法界業自在依止義。由此分故十地圓滿。菩薩於十地未有勝能。未得清凈圓滿法身。未能於一切應知境得無著無礙見及智。所以未得者由三障故一於一切應知境微細著無明。二於一切應知境微細礙無明。此二無明所感無有生死名粗重報。為滅此三障故修正勤。因修正勤滅三障。已入如來地得七種最勝清凈。離生清凈。及得清凈圓滿法身無著無礙見智等。由此分故如來地圓滿。十地功德皆是有上。如來地功德悉是無上。諸波羅蜜是菩薩學處。何故或說有六。或說有十。說有六者凡有二義。一前三成他世間利益。二后三成他煩惱對治。由菩薩行施。立眾生資生具故。令他離貧窮苦。由菩薩行戒。離逼害損惱眾生故。令他無怖畏。由菩薩行忍。不報眾生逼害損惱惡事故。令他無疑安心故。此三是成他世間利益。菩薩行精進。若他未伏惑及未斷惑能安立此人于善及助善處。由此精進。諸惑不能令彼退善及助善處。菩薩行定
【現代漢語翻譯】 現代漢語譯本 自在依止的意義。由於這種區分，九地圓滿。菩薩在九地時還沒有殊勝的能力，不能夠正確宣說圓滿的法身，沒有得到無著無礙圓滿的六神通智慧。之所以沒有得到，是因為三種障礙的緣故：一是對六神通智慧的無明，二是對進入微細秘密佛法的無明。這兩種無明所感召的是有生有死的名為粗重報。爲了滅除這三種障礙，所以修正精勤。因為修正精勤而滅除三種障礙，進入第十地，得到八種轉勝清凈，以及能夠得到正確宣說圓滿法身等等，乃至通達法界業自在依止的意義。由於這種區分，十地圓滿。菩薩在十地時還沒有殊勝的能力，沒有得到清凈圓滿的法身，不能夠對於一切應知境得到無著無礙的見和智。之所以沒有得到，是因為三種障礙的緣故：一是對一切應知境的微細著無明，二是對一切應知境的微細礙無明。這兩種無明所感召的是沒有生死的名為粗重報。爲了滅除這三種障礙，所以修正精勤。因為修正精勤而滅除三種障礙，進入如來地，得到七種最勝清凈，離生清凈，以及得到清凈圓滿的法身、無著無礙的見智等等。由於這種區分，如來地圓滿。十地的功德都是有上的，如來地的功德全部是無上的。諸波羅蜜（Paramita，到彼岸）是菩薩（Bodhisattva，覺有情）的學習之處。為什麼有時說有六種，有時說有十種呢？說有六種，凡有二種意義：一是前三種成就他世間的利益，二是后三種成就他煩惱的對治。由於菩薩行佈施（Dana），建立眾生資生之具的緣故，令他人遠離貧窮的痛苦。由於菩薩行持戒（Sila），遠離逼迫損害惱亂眾生的緣故，令他人沒有怖畏。由於菩薩行忍辱（Ksanti），不報復眾生逼迫損害惱亂的惡事的緣故，令他人無疑安心的緣故。這三種是成就他世間的利益。菩薩行精進（Virya），如果他人沒有降伏惑或者沒有斷惑，能夠安立此人在善和幫助善的地方，由於這種精進，諸惑不能夠令他們退失善和幫助善的地方。菩薩行禪定 菩薩行禪定（Dhyana），若他已伏惑及已斷惑，能令此人于善及助善處不退失。由此禪定，諸惑不能令彼退失善及助善處。菩薩行般若（Prajna），能令此人于善及助善處不顛倒。由此般若，諸惑不能令彼于善及助善處顛倒。此三是成他煩惱對治。說有十者凡有二義。一前六如前說。二后四是前六差別事故。由前六能成后四。謂由前六故。能於一切所應作事不棄捨。是名方便善巧波羅蜜（Upaya-kausalya-paramita）。由前六故。能於一切有情不棄捨。是名愿波羅蜜（Pranidhana-paramita）。由前六故。能於一切所應作事及諸有情。心無厭倦。是名力波羅蜜（Bala-paramita）。由前六故。能於一切所應作事及諸有情。不顛倒行。是名智波羅蜜（Jnana-paramita）。
【English Translation】 English version The meaning of 'depending on oneself'. Because of this distinction, the ninth Bhumi (stage) is perfected. Bodhisattvas (Bodhisattva, beings striving for enlightenment) at the ninth Bhumi do not yet have superior abilities, are unable to correctly expound the complete Dharmakaya (Dharmakaya, the body of truth), and have not attained unobstructed and unimpeded perfect six Abhijna (Abhijna, superknowledges) wisdom. The reason for not attaining this is due to three obscurations: first, ignorance regarding the six Abhijna wisdom; second, ignorance regarding entering the subtle and secret Buddha Dharma. These two types of ignorance cause the experience of birth and death, known as 'gross and heavy retribution'. To eliminate these three obscurations, one cultivates diligent effort. Because of cultivating diligent effort, the three obscurations are eliminated, and upon entering the tenth Bhumi, eight kinds of superior purity are attained, as well as the ability to correctly expound the complete Dharmakaya, and so on, up to understanding the meaning of 'depending on the self-mastery of Karma in the Dharmadhatu (Dharmadhatu, the realm of reality)'. Because of this distinction, the tenth Bhumi is perfected. Bodhisattvas at the tenth Bhumi do not yet have superior abilities, have not attained pure and complete Dharmakaya, and are unable to attain unobstructed and unimpeded seeing and wisdom regarding all knowable objects. The reason for not attaining this is due to three obscurations: first, subtle attachment ignorance regarding all knowable objects; second, subtle impediment ignorance regarding all knowable objects. These two types of ignorance cause the experience of no birth and death, known as 'gross and heavy retribution'. To eliminate these three obscurations, one cultivates diligent effort. Because of cultivating diligent effort, the three obscurations are eliminated, and upon entering the Tathagata (Tathagata, thus-gone one) Bhumi, seven kinds of supreme purity are attained, purity free from birth, as well as attaining pure and complete Dharmakaya, unobstructed and unimpeded seeing and wisdom, and so on. Because of this distinction, the Tathagata Bhumi is perfected. The merits of the ten Bhumis are all 'with superior', the merits of the Tathagata Bhumi are all 'without superior'. The Paramitas (Paramita, perfections) are the Bodhisattva's place of learning. Why are there sometimes said to be six, and sometimes said to be ten? Saying there are six has two meanings: first, the first three accomplish the benefit of other beings in the world; second, the latter three accomplish the antidote to their afflictions. Because Bodhisattvas practice Dana (Dana, generosity), establishing the means of livelihood for beings, they cause others to be free from the suffering of poverty. Because Bodhisattvas practice Sila (Sila, morality), refraining from oppressing, harming, and disturbing beings, they cause others to be without fear. Because Bodhisattvas practice Ksanti (Ksanti, patience), not retaliating against beings' oppression, harm, and disturbance, they cause others to be without doubt and at peace. These three accomplish the benefit of other beings in the world. Bodhisattvas practice Virya (Virya, effort), if others have not subdued or severed their afflictions, they can establish these people in goodness and in places that help goodness. Because of this effort, afflictions cannot cause them to regress from goodness and places that help goodness. Bodhisattvas practice Dhyana Bodhisattvas practice Dhyana (Dhyana, meditation), if others have already subdued or severed their afflictions, they can ensure that these people do not regress from goodness and places that help goodness. Because of this Dhyana, afflictions cannot cause them to regress from goodness and places that help goodness. Bodhisattvas practice Prajna (Prajna, wisdom), they can ensure that these people are not deluded in goodness and places that help goodness. Because of this Prajna, afflictions cannot cause them to be deluded in goodness and places that help goodness. These three accomplish the antidote to others' afflictions. Saying there are ten has two meanings: first, the first six are as previously described; second, the latter four are differentiations of the first six. Because the first six can accomplish the latter four. That is, because of the first six, one can not abandon all that should be done, this is called Upaya-kausalya-paramita (Upaya-kausalya-paramita, skillful means Paramita). Because of the first six, one can not abandon all sentient beings, this is called Pranidhana-paramita (Pranidhana-paramita, vow Paramita). Because of the first six, one's mind is without weariness regarding all that should be done and all sentient beings, this is called Bala-paramita (Bala-paramita, strength Paramita). Because of the first six, one acts without delusion regarding all that should be done and all sentient beings, this is called Jnana-paramita (Jnana-paramita, wisdom Paramita).
。能伏滅他煩惱。菩薩行般若。能斷除他煩惱。是故后三為成他煩惱對治。或說有十。更立后四波羅蜜數者。為助成前六故立后四前三波羅蜜所利益。由四攝所顯。方便波羅蜜能安立彼于善處故。方便波羅蜜是前三波羅蜜助伴。若菩薩于現世或為煩惱多。或由愿生地獄。或由心羸弱。于恒修習及心住內無有功能。定緣菩薩藏文句生。無有功能引出世般若。菩薩行薄少善根功德。愿于未來世煩惱薄少無力等。是菩薩愿波羅蜜力。令煩惱薄少等。能起菩薩精進波羅蜜。自為既爾令他亦然。故愿波羅蜜是精進波羅蜜助伴。此已得精進菩薩。由事善知識得聞正法。如聞正思惟故。能除羸弱心地。於美妙境得強勝心地。是菩薩力波羅蜜。由此修力菩薩能引心。令住內境故力波羅蜜是。定波羅蜜助伴。此已得力菩薩。緣菩薩藏文句所生聞思修慧。及緣五明智。此智慧如理簡擇真俗境。此智或在無分別智前。或在無分別智后。是菩薩智波羅蜜。由此智慧生定及引出般若故。智波羅蜜是般若波羅蜜助伴。複次菩薩十種學處次第云何。前前波羅蜜能攝成後後波羅蜜。為彼依止故。若菩薩不惜六塵及自身樂。得受持禁戒。菩薩為護惜戒故。忍受他毀辱。由能忍受故精進不懈。由此精進息惡生善故。觸三摩提。若定成就則能引出世般若。由般
【現代漢語翻譯】 能降伏並滅除他人的煩惱。菩薩修行般若（prajna，智慧），能斷除他人的煩惱。因此，後面的三種波羅蜜（paramita，到彼岸）是爲了成就對治他人煩惱而設。或者說有十種波羅蜜，設立後面的四種波羅蜜，是爲了輔助成就前面的六種波羅蜜。前三種波羅蜜所利益的，由四攝（catuh-samgrahavastu，佈施、愛語、利行、同事）所彰顯。方便波羅蜜（upaya-paramita，善巧方便）能使他人安立於善良之處，因此，方便波羅蜜是前三種波羅蜜的助伴。如果菩薩在現世或者煩惱很多，或者由於發願而生於地獄，或者由於內心羸弱，對於恒常修習以及內心安住沒有能力，對於緣于菩薩藏（bodhisattva-pitaka，菩薩的法藏）的文句所生之定沒有能力，對於引出世間般若（lokottara-prajna，出世間的智慧）沒有能力。菩薩修行薄少善根功德，發願在未來世煩惱薄少無力等等，這是菩薩愿波羅蜜（pranidhana-paramita，願力）的力量，令煩惱薄少等等，能發起菩薩精進波羅蜜（virya-paramita，精進）。自己這樣做，也令他人這樣做，所以愿波羅蜜是精進波羅蜜的助伴。這位已經得到精進的菩薩，由於親近善知識而聽聞正法，如理如實地思維所聽聞的法，因此能去除羸弱的心地，在美妙的境界中得到強勝的心地，這是菩薩力波羅蜜（bala-paramita，力量）。由此修習力量，菩薩能引導心，令其安住于內心境界，所以力波羅蜜是定波羅蜜（dhyana-paramita，禪定）的助伴。這位已經得到力量的菩薩，緣于菩薩藏文句所生的聞思修慧，以及緣於五明智（panca-vidya-sthana，聲明、工巧明、醫方明、因明、內明），這種智慧如理如實地簡擇真俗二諦（satya-dvaya，真諦和俗諦）的境界。這種智慧或者在無分別智（nirvikalpa-jnana，沒有分別的智慧）之前，或者在無分別智之後，這是菩薩智波羅蜜（jnana-paramita，智慧）。由此智慧生起禪定以及引出般若，所以智波羅蜜是般若波羅蜜的助伴。再次，菩薩十種學處（dasa-siksa-pada，十種應該學習的地方）的次第是怎樣的呢？前面的波羅蜜能攝取成就後面的波羅蜜，作為它們的依止。如果菩薩不吝惜六塵（sad-visaya，色、聲、香、味、觸、法）以及自身的安樂，就能受持禁戒。菩薩爲了守護珍惜戒律，忍受他人的毀辱。由於能夠忍受，所以精進不懈。由此精進，止息惡行，生起善行，所以能觸及三摩地（samadhi，禪定）。如果禪定成就，則能引出世間般若。由於般若 若定成就則能引出世般若。由般若
【English Translation】 It can subdue and extinguish the afflictions of others. A Bodhisattva practicing prajna (wisdom) can cut off the afflictions of others. Therefore, the latter three paramitas (perfections) are established to counteract the afflictions of others. Or it is said that there are ten paramitas, and the latter four paramitas are established to help accomplish the former six paramitas. What is benefited by the former three paramitas is manifested by the four samgrahavastus (the four means of conversion: giving, kind speech, beneficial action, and identification). Upaya-paramita (skillful means) can establish others in a good place, therefore, upaya-paramita is a companion to the former three paramitas. If a Bodhisattva in this life has many afflictions, or is born in a lower realm due to vows, or is weak in mind, and has no ability for constant practice and abiding within, and has no ability for the samadhi arising from the words and phrases of the Bodhisattva-pitaka (the collection of teachings for Bodhisattvas), and has no ability to bring forth lokottara-prajna (transcendental wisdom). A Bodhisattva cultivates little merit and virtue, and vows that in the future life afflictions will be thin and weak, etc. This is the power of the Bodhisattva's pranidhana-paramita (vow), which makes afflictions thin and weak, etc., and can arouse the Bodhisattva's virya-paramita (diligence). Doing this for oneself, and also causing others to do so, therefore pranidhana-paramita is a companion to virya-paramita. This Bodhisattva who has already attained diligence, by associating with good teachers, hears the correct Dharma, and thinks about what he has heard in accordance with the truth, therefore he can remove the weak mind and obtain a strong and victorious mind in beautiful realms. This is the Bodhisattva's bala-paramita (strength). By cultivating strength, the Bodhisattva can guide the mind and cause it to abide within, therefore bala-paramita is a companion to dhyana-paramita (meditation). This Bodhisattva who has already attained strength, through the wisdom of hearing, thinking, and meditating arising from the words and phrases of the Bodhisattva-pitaka, and through the five vidya-sthanas (the five fields of knowledge: grammar, crafts, medicine, logic, and inner knowledge), this wisdom can rightly and truly discern the realms of the two truths (conventional and ultimate). This wisdom is either before or after nirvana-jnana (non-conceptual wisdom), this is the Bodhisattva's jnana-paramita (wisdom). By this wisdom, samadhi arises and prajna is brought forth, therefore jnana-paramita is a companion to prajna-paramita. Furthermore, what is the order of the ten siksa-padas (ten precepts) of a Bodhisattva? The former paramita can gather and accomplish the latter paramita, as its support. If a Bodhisattva does not begrudge the six visayas (the six sense objects: form, sound, smell, taste, touch, and dharma) and his own pleasure, he can uphold the precepts. A Bodhisattva, in order to protect and cherish the precepts, endures the insults of others. Because he is able to endure, he is diligent and unremitting. By this diligence, he stops evil deeds and generates good deeds, therefore he can touch samadhi (meditation). If samadhi is accomplished, then he can bring forth lokottara-prajna. Because of prajna If samadhi is accomplished, then he can bring forth lokottara-prajna. Because of prajna
若迴向前六度。為得大菩提故。施等無盡故。般若能引方便因。此方便發諸善愿。能攝隨順生處。一切生處恒值如來出世。是故常行施等故。方便能引愿。因此愿故得二種力。謂思擇力及修習力。破施等對治。決定常能修行施等。是故愿能引力。因此力故如言執義。無明則滅。得受施等增上緣正說法樂。因此法樂能成熟眾生善根故。力能引智。初地通達遍滿義。得出世智菩薩見見道所攝法界。所謂二空故能了知自他平等。由得平等不愛自憎他。于自他利益能平等行。是故初地行施圓滿。二地由通達最勝義。謂自性清凈。菩薩作如此意。如經言。我等同得此清凈故出離。是故應唯修真道。此經顯二義。一顯法界自性清凈最勝無別。二顯真道歸趣法界。既不見法界有上中下品故。不求二乘果。但求無上菩提。此清凈道即是菩薩戒是故二地行戒圓滿。三地由通達勝流義故行忍。何以故。如來所說十二部經是法界勝流。從通達法界生故。若人如理依文修行。得證此希有法。菩薩作是思惟。如經言。為得此文。無有難忍而不能忍。假使三千大千世界滿中盛火。菩薩為求此法能投身火中。是故三地行忍圓滿。四地由通達無攝義。觀法界無所繫屬。以是無分別智境故。如經言。由此通達陀訶那三摩提三摩跋提。及善法愛滅不更生。此
【現代漢語翻譯】 現代漢語譯本 若將功德迴向於前六度（佈施、持戒、忍辱、精進、禪定、般若），是爲了獲得偉大的菩提（覺悟）。因為佈施等行為是無盡的，般若（智慧）能夠引導方便（善巧方法）的因。這方便能引發各種善愿，能夠攝取隨順的出生之處，一切出生之處都能恒常遇到如來（佛）出世。因此，要常常實行佈施等行為，因為方便能夠引導願力。因為這些願力，能獲得兩種力量，即思擇力（辨別力）和修習力（實踐力）。破除對於佈施等的對治（障礙），決定能夠常常修行佈施等。因此，願力能夠引導力量。因為這些力量，能夠如實地理解經文的意義，無明（迷惑）就會消滅，得到接受佈施等增上緣（有利條件）而正確說法之樂。因為這說法之樂，能夠成熟眾生的善根，所以力量能夠引導智慧。初地（菩薩修行第一階段）通達遍滿的意義，得出世間的智慧，菩薩見到見道（證悟真理的道路）所攝的法界（宇宙萬物的本體）。所謂二空（人空和法空），因此能夠了知自己和他人是平等的。由於得到平等，不愛自己而憎恨他人，對於自己和他人的利益能夠平等地實行。因此，初地修行佈施圓滿。 二地（菩薩修行第二階段）由於通達最勝義，即自性清凈。菩薩這樣想：如經文所說：『我們一同得到這清凈，所以能出離。』因此，應該只修真道。』這經文顯示兩種意義：一是顯示法界自性清凈，最殊勝而沒有差別；二是顯示真道歸向法界。既然不見法界有上中下品，就不求二乘（聲聞乘和緣覺乘）的果位，只求無上菩提。這清凈道就是菩薩戒，因此二地修行持戒圓滿。 三地（菩薩修行第三階段）由於通達勝流義，所以修行忍辱。為什麼呢？如來所說的十二部經（佛經的各種分類）是法界的勝流（殊勝的流淌），從通達法界而產生。如果有人如理地依照經文修行，就能證得這稀有的法。菩薩這樣思惟：如經文所說：『爲了得到這經文，沒有難忍而不能忍的。』假使三千大千世界（佛教宇宙觀中的一個大世界）滿中盛火，菩薩爲了求得此法，也能投身火中。因此，三地修行忍辱圓滿。 四地（菩薩修行第四階段）由於通達無攝義，觀察法界沒有被任何事物所繫縛，因為這是無分別智（沒有分別的智慧）的境界。如經文所說：『由此通達陀訶那三摩提（不退轉禪定），三摩跋提（正定），以及善法愛滅不更生。』
【English Translation】 English version If one dedicates the merit of the preceding six pāramitās (perfections) – Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom) – it is for the sake of attaining great Bodhi (enlightenment). Because giving and the like are inexhaustible, Prajñā (wisdom) can lead to the cause of Upāya (skillful means). This Upāya generates various good vows, which can gather and accord with the places of birth, and in all places of birth, one can constantly encounter the appearance of Tathāgata (Buddha). Therefore, one should always practice giving and the like, because Upāya can lead to vows. Because of these vows, one can obtain two kinds of power: namely, the power of discernment and the power of cultivation. Overcoming the obstacles to giving and the like, one is determined to constantly practice giving and the like. Therefore, vows can lead to power. Because of these powers, one can grasp the meaning of the words as they are, and ignorance will be extinguished, obtaining the joy of rightly expounding the Dharma (teachings) due to the favorable conditions of receiving giving and the like. Because this joy of Dharma can mature the good roots of sentient beings, power can lead to wisdom. The first Bhūmi (stage of Bodhisattva path) penetrates the meaning of pervasiveness, obtaining the wisdom beyond the world. The Bodhisattva sees the Dharmadhātu (realm of reality) encompassed by the path of seeing, namely, the two emptinesses (emptiness of self and emptiness of phenomena), and thus can know that oneself and others are equal. Because of obtaining equality, one does not love oneself and hate others, and can equally act for the benefit of oneself and others. Therefore, the practice of giving is perfected in the first Bhūmi. The second Bhūmi (stage of Bodhisattva path) is due to penetrating the ultimate meaning, namely, the purity of self-nature. The Bodhisattva thinks like this: as the sutra says, 'We all attain this purity, therefore we can be liberated.' Therefore, one should only cultivate the true path.' This sutra reveals two meanings: first, it reveals that the Dharmadhātu's self-nature is pure, most supreme, and without difference; second, it reveals that the true path returns to the Dharmadhātu. Since one does not see that the Dharmadhātu has superior, middle, and inferior qualities, one does not seek the fruits of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), but only seeks unsurpassed Bodhi. This pure path is the Bodhisattva's precepts, therefore the practice of discipline is perfected in the second Bhūmi. The third Bhūmi (stage of Bodhisattva path) is due to penetrating the meaning of the supreme flow, therefore one practices patience. Why? The twelve divisions of scriptures (various classifications of Buddhist scriptures) spoken by the Tathāgata are the supreme flow of the Dharmadhātu, arising from penetrating the Dharmadhātu. If a person cultivates according to the scriptures in accordance with reason, one can attain this rare Dharma. The Bodhisattva thinks like this: as the sutra says, 'In order to obtain this scripture, there is no hardship that cannot be endured.' Even if the three thousand great thousand worlds (a large world in Buddhist cosmology) were filled with fire, the Bodhisattva could throw himself into the fire in order to seek this Dharma. Therefore, the practice of patience is perfected in the third Bhūmi. The fourth Bhūmi (stage of Bodhisattva path) is due to penetrating the meaning of non-attachment, observing that the Dharmadhātu is not bound by anything, because this is the realm of non-discriminating wisdom. As the sutra says, 'Through this, one penetrates the Dhāraṇa Samādhi (non-regressing concentration), Samāpatti (right concentration), and the extinction of love for good dharmas without rebirth.'
地中一切定。及三十七道品法極成就。于中愛樂不可舍離。何以故。過失難見故。若無最勝正勤。此愛不可滅。此愛若滅知正勤已成。是故四地行精進圓滿。五地由通達相續不異義。謂一切諸佛法身自性無別異。菩薩得十種清凈意平等。此意平等即是菩薩定。何以故。菩薩定者境界平等。由緣真如及眾生故。由行平等通攝六度故。由方便平等離高下心故。由道平等離有無二邊故。如此等十種意平等為定體。是故五地行定圓滿。六地由通達無染凈義。菩薩在六地觀十二緣生。此觀中不見一法有凈有染。何以故。法界自性清凈故。無明等十二分唯分別為性。分別既無相為性故。不見法有染。染既不成故不見法有凈。如經言。龍王十二緣生。或生或非生。約世諦說生。約真諦說不生。複次於十二緣生。無法名染無法名凈。法性無別異故。是故六地行般若圓滿。十地由通達種種法無別異義。謂如來說三乘無量法門。同一真如味十二部經所說種種相想。永不復生。由知諸法無別異義。所有真俗諸行一向迴向無上菩提。即是方便迴向勝智為方便。體。令他得益為方便用。施等善根不減不盡為方便事。此方便但為利他非為自利。以不盡故利他無窮。是故七地行方便行圓滿。八地由通達不增減義。菩薩觀煩惱滅時無減。道生時無增。法
【現代漢語翻譯】 現代漢語譯本 安住於一切禪定，並且對於三十七道品法（三十七種幫助證悟的修行方法）達到極高的成就。對於這些禪定和道品法，心懷喜愛而不願捨棄，這是為什麼呢？因為其中的過失難以察覺。如果沒有最殊勝的正勤（精進），這種喜愛就無法消除。如果這種喜愛能夠消除，就知道正勤已經成就。因此，第五地菩薩的修行以禪定圓滿。 第五地菩薩因為通達相續不異的意義而成就。也就是說，一切諸佛的法身自性沒有差別。菩薩獲得十種清凈的意平等。這種意平等就是菩薩的禪定。為什麼這麼說呢？因為菩薩的禪定境界是平等的，這是由於緣于真如（事物的真實本性）和眾生的緣故；由於修行的平等，能夠統攝六度（佈施、持戒、忍辱、精進、禪定、智慧）的緣故；由於方便的平等，遠離高下之心的緣故；由於道路的平等，遠離有和無的二邊的緣故。像這樣的十種意平等就是禪定的本體。因此，第五地菩薩的修行以禪定圓滿。 第六地菩薩因為通達無染凈的意義而成就。菩薩在第六地觀察十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。在這種觀察中，看不到任何一個法有清凈或染污。這是為什麼呢？因為法界（一切法的總稱）的自性是清凈的。無明等十二支僅僅是分別的自性。既然分別沒有相，就以無相為自性。因此，看不到法有染污。染污既然不能成立，就看不到法有清凈。如經中所說：『龍王，十二緣起，或者生，或者不生。』從世俗諦（相對真理）來說是生，從真諦（絕對真理）來說是不生。再者，對於十二緣起，沒有法可以稱為染污，沒有法可以稱為清凈，因為法的自性沒有差別。因此，第六地菩薩的修行以般若（智慧）圓滿。 第七地菩薩因為通達種種法無差別的意義而成就。也就是說，如來說的三乘（聲聞乘、緣覺乘、菩薩乘）無量法門，都是同一種真如的味道。十二部經所說的種種相想，永遠不再生起。由於知道諸法沒有差別，所有真俗的諸行都一概迴向于無上菩提。這就是方便，迴向殊勝的智慧作為方便的本體，使他人得到利益作為方便的作用，佈施等善根不減少也不窮盡作為方便的事業。這種方便只是爲了利益他人，不是爲了自己。因為不窮盡，所以利益他人是無窮的。因此，第七地菩薩的修行以方便行圓滿。 第八地菩薩因為通達不增減的意義而成就。菩薩觀察煩惱滅除時沒有減少，道生起時沒有增加。法
【English Translation】 English version Abiding in all samādhis (meditative states), and having supremely accomplished the thirty-seven limbs of enlightenment (thirty-seven practices that aid in achieving enlightenment). Cherishing and being unwilling to abandon these samādhis and limbs of enlightenment, why is that? Because the faults within them are difficult to perceive. If there is no supreme right effort (diligence), this attachment cannot be eliminated. If this attachment can be eliminated, it is known that right effort has been accomplished. Therefore, the practice of the Fifth Ground Bodhisattva is perfected by samādhi. The Fifth Ground Bodhisattva is accomplished by understanding the meaning of continuity without difference. That is to say, the dharmakāya (body of truth) nature of all Buddhas is without difference. The Bodhisattva obtains ten kinds of pure equality of intention. This equality of intention is the Bodhisattva's samādhi. Why is this said? Because the realm of the Bodhisattva's samādhi is equal, due to being connected to tathatā (the true nature of things) and sentient beings; due to the equality of practice, being able to encompass the six pāramitās (perfections of giving, morality, patience, effort, meditation, and wisdom); due to the equality of skillful means, being free from the mind of high and low; due to the equality of the path, being free from the two extremes of existence and non-existence. Such ten kinds of equality of intention are the substance of samādhi. Therefore, the practice of the Fifth Ground Bodhisattva is perfected by samādhi. The Sixth Ground Bodhisattva is accomplished by understanding the meaning of non-defilement and non-purity. The Bodhisattva on the Sixth Ground observes the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). In this observation, one does not see any dharma (phenomenon) as having purity or defilement. Why is that? Because the nature of the dharmadhātu (the realm of all dharmas) is pure. The twelve links, such as ignorance, are merely the nature of discrimination. Since discrimination has no characteristic, it takes non-characteristic as its nature. Therefore, one does not see dharma as having defilement. Since defilement cannot be established, one does not see dharma as having purity. As it is said in the sutra: 'Dragon King, the twelve links of dependent origination, either arise or do not arise.' From the perspective of conventional truth (relative truth), they arise; from the perspective of ultimate truth (absolute truth), they do not arise. Furthermore, regarding the twelve links of dependent origination, there is no dharma that can be called defiled, and no dharma that can be called pure, because the nature of dharmas is without difference. Therefore, the practice of the Sixth Ground Bodhisattva is perfected by prajñā (wisdom). The Seventh Ground Bodhisattva is accomplished by understanding the meaning of the non-difference of various dharmas. That is to say, the immeasurable dharma doors of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) spoken by the Tathagata (Buddha), are of the same taste of tathatā. The various characteristics and thoughts spoken of in the twelve divisions of the scriptures, will never arise again. Because one knows that dharmas have no difference, all true and conventional practices are entirely dedicated to unsurpassed bodhi (enlightenment). This is skillful means, dedicating supreme wisdom as the substance of skillful means, making others benefit as the function of skillful means, and the roots of goodness such as giving neither decreasing nor being exhausted as the activity of skillful means. This skillful means is only for the benefit of others, not for oneself. Because it is inexhaustible, benefiting others is endless. Therefore, the practice of the Seventh Ground Bodhisattva is perfected by the practice of skillful means. The Eighth Ground Bodhisattva is accomplished by understanding the meaning of non-increase and non-decrease. The Bodhisattva observes that when afflictions are extinguished, there is no decrease, and when the path arises, there is no increase. Dharma
界有兩位。一有垢位。二無垢位。菩薩不見法界垢位有增。不見法界無垢位有減。又不見無垢位道生為增。有垢位道不生為減。不見一法有增減故。依此法界勝愿得成。菩薩於八地緣真俗境。兩智相違。若離願力無併成義。何以故。緣真是無分別智自在。以無功用心故。緣俗是凈土自在。以清凈有功用心故。此二自在必依願力得成。此愿以何法為體。未得求得。是愿體。如先所求自然而成。是愿用。一切生處恒值諸佛。常行施等善根成立不斷。是愿事。此愿但為利他非為自利。以不斷故。一切生處利他無窮。是故八地行愿圓滿。九地由通達智自在依止義。於九地中得二種力。謂思擇力及修習力。由此力故能伏一切正行對治。能令善行決定。此力以何為體。無邊智慧。是力體。能伏對治令不起。是力用。令所行善決定清凈無雜無礙。是力事。此力但為利他非為自利。以決定故利他無窮。是故九地行力圓滿十地由通達業自在依止義。菩薩觀真如遍滿。是應化身依止故。得隨真如。於十方世界顯現二身。作自他利益事。此業是應化二身所顯。此智以何為體。般若及定是智體。不住生死涅槃。是智用。利益凡夫及聖人。是智事。此智但為利他非為自利。二身所顯故利他無窮。是故十地行智圓滿故。
論曰。於十地中修十
【現代漢語翻譯】 現代漢語譯本 法界有兩種狀態。一是染污位（有垢位），二是清凈位（無垢位）。菩薩不會認為法界因染污位的存在而有所增加，也不會認為法界因清凈位的存在而有所減少。同樣，菩薩不會認為因處於清凈位的修行而有所增加，也不會認為因處於染污位的不修行而有所減少。因為菩薩不見任何一法有增減變化，所以依此對法界的殊勝願力才能成就。菩薩在第八地時，同時觀照真諦（真）和俗諦（俗）兩種境界，兩種智慧看似相互矛盾。如果離開願力，就無法同時成就。為什麼呢？因為觀照真諦時，是無分別智的自在運用，不需要刻意用心；而觀照俗諦時，是凈土的自在顯現，需要通過清凈的功用和用心才能達成。這兩種自在必定要依靠願力才能成就。那麼，這個願力以什麼法為本體呢？未得到（想要的結果）而努力求得，是願力的本體。如同先前所求的自然而然地成就，是願力的作用。在一切輪迴之處都能遇到諸佛，並且持續不斷地行佈施等善根，是願力的具體事相。這個願力只是爲了利益他人，而不是爲了自身利益，因為它持續不斷。在一切輪迴之處利益他人，沒有窮盡。因此，第八地的行愿得以圓滿。 第九地菩薩由於通達智慧的自在依止，在第九地中獲得兩種力量，即思擇力（分析辨別能力）和修習力（修行實踐能力）。憑藉這兩種力量，能夠降伏一切與正行相違背的對治法，能夠使善行得到最終的確定。這種力量以什麼為本體呢？無邊的智慧是這種力量的本體。能夠降伏對治法，使之不起作用，是這種力量的作用。使所行的善事確定、清凈、沒有雜染和障礙，是這種力量的具體事相。這種力量只是爲了利益他人，而不是爲了自身利益，因為它能使善行得到最終的確定，所以利益他人沒有窮盡。因此，第九地的行力得以圓滿。第十地菩薩由於通達業的自在依止，菩薩觀照真如遍滿一切處，這是應化身所依止的緣故。能夠隨順真如，在十方世界顯現應身和化身，做利益自己和他人的事業。這種業是應身和化身所顯現的。這種智慧以什麼為本體呢？般若（智慧）和禪定是這種智慧的本體。不住于生死，也不住于涅槃，是這種智慧的作用。利益凡夫和聖人，是這種智慧的具體事相。這種智慧只是爲了利益他人，而不是爲了自身利益，因為是應身和化身所顯現的，所以利益他人沒有窮盡。因此，第十地的行智得以圓滿。 論曰：在十地中修習十...
【English Translation】 English version There are two kinds of realms (界): one with defilements (有垢位), and one without defilements (無垢位). A Bodhisattva does not see an increase in the defiled realm of Dharma-dhatu (法界 - Dharma-dhatu, the realm of Dharma, the totality of all things) due to the presence of defilements, nor does he see a decrease in the undefiled realm of Dharma-dhatu due to the absence of defilements. Furthermore, he does not see an increase due to the arising of the path in the undefiled realm, nor a decrease due to the non-arising of the path in the defiled realm. Because he does not see any increase or decrease in any Dharma (法 - Dharma, law, teaching, phenomenon), his supreme vows regarding this Dharma-dhatu are accomplished. When a Bodhisattva is at the Eighth Bhumi (八地 - Eighth Bhumi, the Immovable Ground), he contemplates both the true (真) and conventional (俗) realms, and the two wisdoms (智) appear contradictory. If he were to abandon his vows (願力), there would be no way to accomplish both. Why? Because contemplating the true realm is the unhindered activity of non-discriminating wisdom (無分別智), which requires no deliberate effort. Contemplating the conventional realm is the unhindered manifestation of the Pure Land (凈土), which requires pure and deliberate effort. These two kinds of unhindered activity must be accomplished through the power of vows. What Dharma serves as the essence of this vow? The effort to obtain what has not yet been obtained is the essence of the vow. The natural accomplishment of what was previously sought is the function of the vow. Constantly encountering Buddhas in all places of rebirth, and continuously establishing and maintaining roots of goodness such as generosity (施), is the activity of the vow. This vow is solely for the benefit of others, not for self-benefit, because it is continuous. Benefiting others in all places of rebirth is endless. Therefore, the vows and practices of the Eighth Bhumi are perfected. In the Ninth Bhumi, due to the unhindered reliance on penetrating wisdom, two kinds of power are obtained: the power of discernment (思擇力 - the power of analysis and discrimination) and the power of cultivation (修習力 - the power of practice and training). With these powers, one can subdue all antidotes that oppose correct practice, and one can ensure that good actions are decisive. What is the essence of this power? Boundless intelligence (智慧) is the essence of this power. The ability to subdue antidotes and prevent them from arising is the function of this power. The ability to make performed good deeds decisive, pure, without mixture, and without obstruction is the activity of this power. This power is solely for the benefit of others, not for self-benefit, because it ensures the decisiveness of good deeds, so benefiting others is endless. Therefore, the power of practice of the Ninth Bhumi is perfected. In the Tenth Bhumi, due to the unhindered reliance on the karma (業) of penetrating wisdom, the Bodhisattva observes that Suchness (真如 - Suchness, the ultimate reality) pervades everywhere. This is because the Nirmāṇakāya (應化身 - Nirmāṇakāya, the transformation body) relies on it. One is able to accord with Suchness and manifest two bodies (應身 and 化身) in the ten directions, performing activities that benefit oneself and others. This karma is manifested by the Nirmāṇakāya and the transformation body. What is the essence of this wisdom? Prajñā (般若 - Prajñā, wisdom) and Samādhi (定 - Samādhi, concentration) are the essence of this wisdom. Not dwelling in Samsara (生死 - Samsara, cycle of birth and death) or Nirvana (涅槃 - Nirvana, liberation) is the function of this wisdom. Benefiting ordinary beings and sages is the activity of this wisdom. This wisdom is solely for the benefit of others, not for self-benefit, because it is manifested by the two bodies, so benefiting others is endless. Therefore, the wisdom of practice of the Tenth Bhumi is perfected. Treatise says: In the ten Bhumis, cultivate the ten...
波羅蜜。隨次第成。於前六地有六波羅蜜。如次第說。
釋曰。前六地。通達法界六種功德故各行一波羅蜜。此義如前說。
論曰。於後四地有四波羅蜜。
釋曰。若說六波羅蜜。方便勝智等四波羅蜜。應知攝在六中。攝義如前說。若說十波羅蜜。前六波羅蜜是無分別智攝。后四波羅蜜是無分別后智攝。后四地依無分別后智。修行四波羅蜜。云何知方便勝智是無分別后智攝。此波羅蜜復以何法為體。為答此兩問故。
論曰。一漚和拘舍羅波羅蜜。六波羅蜜所生長善根功德。施與一切眾生悉令平等。為一切眾生迴向無上菩提。
釋曰。若人求得無上菩提。先自思惟。凡是一切眾生利益事我悉應作。是故求無上菩提。一切行菩薩道人。其心皆爾。由為欲利益眾生故。所作善根功德悉迴向無上菩提。因果皆同是名平等。此平等是方便勝智用。般若大悲以為其體。何以故。是六波羅蜜依般若生長。依大悲為眾生迴向無上菩提令平等皆得。由般若故不迴向梵釋等富樂果。由大悲故不迴向二乘果。是故不捨生死。于中不被染污。是名方便勝智波羅蜜。若離分別此事不成。故是無分別后智攝。復云何知愿波羅蜜是無分別后智攝。復以何法為此波羅蜜體。為答此兩問故。
論曰。二波尼他那波羅
【現代漢語翻譯】 現代漢語譯本：波羅蜜（Paramita，意為「到彼岸」）。隨著修行的次第而成就。在前六地有六種波羅蜜，如次第所說。
解釋：前六地，通達法界六種功德，因此各修行一種波羅蜜。這個意義如前面所說。
論曰：在後四地有四種波羅蜜。
解釋：如果說六波羅蜜，方便勝智等四種波羅蜜，應當知道包含在六種波羅蜜之中。包含的意義如前面所說。如果說十波羅蜜，前六波羅蜜是無分別智所攝，后四波羅蜜是無分別后智所攝。后四地依靠無分別后智，修行四種波羅蜜。如何知道方便勝智是無分別后智所攝？這種波羅蜜又以什麼法為體？爲了回答這兩個問題，所以說：
論曰：第一是漚和拘舍羅波羅蜜（Upaya-kausalya-paramita，意為「方便善巧波羅蜜」），將六波羅蜜所生長的善根功德，施與一切眾生，全部令其平等，為一切眾生迴向無上菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）。
解釋：如果有人求得無上菩提，先自己思惟，凡是一切眾生利益的事情我都應當做。所以求無上菩提，一切行菩薩道的人，他們的心都是這樣。因為想要利益眾生的緣故，所作的善根功德全部迴向無上菩提。因果都相同，這叫做平等。這種平等是方便勝智的作用，以般若（Prajna，意為「智慧」）和大悲為它的本體。為什麼呢？這六波羅蜜依靠般若生長，依靠大悲為眾生迴向無上菩提，令其平等皆得。由於般若的緣故，不迴向梵天、帝釋天等富樂的果報；由於大悲的緣故，不迴向二乘的果位。所以不捨棄生死，在生死之中不被染污。這叫做方便勝智波羅蜜。如果離開分別，這件事不能成就。所以是無分別后智所攝。又如何知道愿波羅蜜是無分別后智所攝？又以什麼法作為這種波羅蜜的本體？爲了回答這兩個問題，所以說：
論曰：第二是波尼他那波羅
【English Translation】 English version: Paramita (meaning 'to the other shore'). It is accomplished in accordance with the stages of practice. In the first six Bhumis (stages), there are six Paramitas, as described in order.
Explanation: The first six Bhumis each practice one Paramita because they comprehend six kinds of merits of the Dharmadhatu (realm of reality). This meaning is as previously stated.
Treatise says: In the last four Bhumis, there are four Paramitas.
Explanation: If we speak of six Paramitas, the four Paramitas such as Upaya-kausalya (skillful means) and Jnana (wisdom) should be understood as being included within the six. The meaning of inclusion is as previously stated. If we speak of ten Paramitas, the first six Paramitas are included within non-discriminating wisdom, and the last four Paramitas are included within the wisdom after non-discrimination. The last four Bhumis rely on the wisdom after non-discrimination to practice the four Paramitas. How do we know that Upaya-kausalya is included within the wisdom after non-discrimination? And what Dharma (law/teaching) is the essence of this Paramita? To answer these two questions, it is said:
Treatise says: First is Upaya-kausalya-paramita (skillful means Paramita), which bestows the roots of goodness and merits grown from the six Paramitas to all sentient beings, making them all equal, and dedicating them to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
Explanation: If someone seeks Anuttara-samyak-sambodhi, they should first contemplate that they should do everything that benefits all sentient beings. Therefore, those who seek Anuttara-samyak-sambodhi, all those who practice the Bodhisattva path, their minds are all like this. Because they want to benefit sentient beings, all the roots of goodness and merits they have made are dedicated to Anuttara-samyak-sambodhi. Cause and effect are the same, this is called equality. This equality is the function of Upaya-kausalya, with Prajna (wisdom) and great compassion as its essence. Why? These six Paramitas rely on Prajna to grow, and rely on great compassion to dedicate to Anuttara-samyak-sambodhi for sentient beings, making them all equally attain it. Because of Prajna, it is not dedicated to the fruits of wealth and happiness such as Brahma and Indra; because of great compassion, it is not dedicated to the fruits of the Two Vehicles (Sravakas and Pratyekabuddhas). Therefore, one does not abandon Samsara (cycle of rebirth), and is not defiled within it. This is called Upaya-kausalya-paramita. If one departs from discrimination, this matter cannot be accomplished. Therefore, it is included within the wisdom after non-discrimination. Furthermore, how do we know that Pranidhana-paramita (vow Paramita) is included within the wisdom after non-discrimination? And what Dharma is the essence of this Paramita? To answer these two questions, it is said:
Treatise says: Second is Pranidhana-paramita
蜜。此度能引攝種種善愿。于未來世感六度生緣故。
釋曰。此愿于現在世依諸善行。能引攝種種善愿。此愿于未來世能感隨六度生緣。謂好道器及外資糧善知識正聞等。是名善愿因果事。清凈意欲以為其體。依般若故得清凈。依大悲故有意欲。若離分別此事不成故。是無分別后智攝。云何知力波羅蜜是無分別后智攝。此波羅蜜復以何法為體。為答此兩問故。
論曰。三婆羅波羅蜜。由思擇修習力伏諸波羅蜜對治故。能引六波羅蜜相續生。無有間缺。
釋曰。于余經中說力有二種。一思擇力。二修習力。思擇力者。正思諸法過失及功德。此思擇若增勝非自地惑所能動。堅強故名力。修習力者。心緣此法作觀行。令心與法和合成一。猶如水乳。亦如熏衣。是名為修。此修若增成上上品。能斷除下地惑。亦以堅強故名力。此中但取思擇力。伏滅諸波羅蜜對治惑。行六波羅蜜令相續無間缺。此即是力波羅蜜事。既但取思擇力故。以思慧為其體。為利益他伏惡行善故。兼屬大悲。若離分別此事不成。故是無分別后智攝。云何知智波羅蜜是無分別后智攝。復以何法為此波羅蜜體。為答此兩問故。
論曰。四若那波羅蜜。此度是能成立前六度智。能令菩薩于大集中受法樂。及成熟眾生。
釋曰。此
【現代漢語翻譯】 現代漢語譯本：蜜（Dāna-pāramitā，佈施波羅蜜）。此佈施能引導和攝取種種善愿，于未來世感得六度（六波羅蜜）的生起因緣。
解釋：此愿于現在世，依靠各種善行，能夠引導和攝取種種善愿。此愿于未來世，能夠感得隨順六度（六波羅蜜）的生起因緣，包括好的修道根器、外在資糧、善知識、正確的聽聞等等。這被稱為善愿的因果之事，以清凈的意願作為其本體。依靠般若（Prajñā，智慧）而得到清凈，依靠大悲（Mahākaruṇā，偉大的慈悲）而產生意願。如果離開分別，這件事就不能成就，所以屬於無分別后得智所攝。如何得知力波羅蜜（Bala-pāramitā，力量波羅蜜）是無分別后得智所攝？此波羅蜜又以什麼法作為其本體？爲了回答這兩個問題：
論：三、力波羅蜜。由於思擇和修習的力量，能夠降伏各種波羅蜜的對治，因此能夠引導六波羅蜜相續不斷地生起，沒有間斷。
解釋：在其他經典中說，力有兩種：一是思擇力，二是修習力。思擇力是指正確地思考諸法的過失和功德。這種思擇如果增強，就不會被非自地的煩惱所動搖，因為堅強所以稱為力。修習力是指心緣於此法進行觀行，使心與法和諧地融為一體，就像水乳交融，也像薰香的衣服。這稱為修。這種修如果增進到上上品，就能夠斷除下地的煩惱，也因為堅強所以稱為力。這裡只取思擇力，降伏各種波羅蜜的對治煩惱，使六波羅蜜的修行相續不斷。這就是力波羅蜜的事。既然只取思擇力，所以以思慧作為其本體。爲了利益他人，降伏惡行，行持善行，所以也屬於大悲。如果離開分別，這件事就不能成就，所以屬於無分別后得智所攝。如何得知智波羅蜜（Jñāna-pāramitā，智慧波羅蜜）是無分別后得智所攝？又以什麼法作為此波羅蜜的本體？爲了回答這兩個問題：
論：四、若那波羅蜜（Jñāna-pāramitā，智慧波羅蜜）。此度是能夠成立前六度（前六波羅蜜）的智慧，能夠令菩薩在大眾集會中享受佛法的快樂，以及成熟眾生。
解釋：此（若那波羅蜜）
【English Translation】 English version: Dāna-pāramitā (Perfection of Giving). This giving can guide and gather various good aspirations, and in future lives, it can cause the conditions for the arising of the six perfections (Six Pāramitās).
Explanation: This aspiration, in the present life, relies on various virtuous actions to guide and gather various good aspirations. This aspiration, in future lives, can cause the conditions for the arising of the six perfections (Six Pāramitās), including good vessels for practice, external resources, virtuous teachers, correct hearing, and so on. This is called the cause and effect of good aspirations, with pure intention as its essence. It is purified by relying on Prajñā (wisdom), and intention arises by relying on Mahākaruṇā (great compassion). If separated from discrimination, this matter cannot be accomplished, so it is included in non-discriminating subsequent wisdom. How do we know that Bala-pāramitā (Perfection of Strength) is included in non-discriminating subsequent wisdom? What dharma is the essence of this pāramitā? To answer these two questions:
Treatise: Three, Bala-pāramitā (Perfection of Strength). Due to the power of contemplation and cultivation, it can subdue the antidotes of various pāramitās, thus it can guide the continuous arising of the six pāramitās without interruption.
Explanation: In other scriptures, it is said that there are two kinds of strength: one is the strength of contemplation, and the other is the strength of cultivation. The strength of contemplation refers to correctly contemplating the faults and merits of all dharmas. If this contemplation increases, it will not be shaken by the afflictions of non-self-ground, so it is called strength because it is firm. The strength of cultivation refers to the mind contemplating this dharma, making the mind and dharma harmoniously merge into one, like water and milk blending together, or like perfuming clothes. This is called cultivation. If this cultivation increases to the highest level, it can cut off the afflictions of the lower ground, and it is also called strength because it is firm. Here, only the strength of contemplation is taken, subduing the afflictions that are antidotes to various pāramitās, and causing the practice of the six pāramitās to continue without interruption. This is the matter of Bala-pāramitā. Since only the strength of contemplation is taken, it takes contemplative wisdom as its essence. In order to benefit others, subdue evil deeds, and practice good deeds, it also belongs to great compassion. If separated from discrimination, this matter cannot be accomplished, so it is included in non-discriminating subsequent wisdom. How do we know that Jñāna-pāramitā (Perfection of Wisdom) is included in non-discriminating subsequent wisdom? What dharma is the essence of this pāramitā?
Treatise: Four, Jñāna-pāramitā (Perfection of Wisdom). This perfection is the wisdom that can establish the previous six perfections (the first six pāramitās), enabling the Bodhisattva to enjoy the joy of the Dharma in the great assembly and to mature sentient beings.
Explanation: This (Jñāna-pāramitā)
度謂智波羅蜜。智有二種。一有分別。二無分別。今明有分別智。何以故。以能成立前六波羅蜜故。能成立者。如來依六波羅蜜所說一切正法。菩薩能思量簡擇自得通達。及令他得通達。能成立六度故。菩薩于大集中得受法樂。令自他通達。為欲成熟眾生。此即智波羅蜜事。亦以思慧為體。此智既為利物故。兼屬大悲。若離分別此事不成。故是無分別后智攝。
論曰。后四波羅蜜應知是無分別后智。攝一切波羅蜜。於一切地中不同時修習。
釋曰。隨別義。諸地各修一度。故不同時。
論曰。從波羅蜜藏藏經。應知此法門廣顯諸義。
釋曰。一切大乘法名波羅蜜藏。為利益他故佛說大乘。攝藏諸波羅蜜。非聲聞乘得此藏名。以聲聞乘不為利他說故。若一切大乘皆名波羅蜜藏。此法門為從何出。此法門是十地波羅蜜藏所攝。以文攝義故名藏。部黨類相攝又名藏。故有重藏名。複次佛不為二乘說。於二乘有隱秘義。故名為藏。此經中說一切波羅蜜地地各各修習。得成此地。諸佛於一切土處恒為勝行人說。此正說地義。如來法中為無等說。以無義無行得勝此地。此地能為一切義作依止故。何以故。由如來簡擇于勝處說故。所以勝者。以外塵及能住眾生所住之處皆勝故。
攝大乘論釋卷第十
【現代漢語翻譯】 現代漢語譯本： 度是指智慧波羅蜜（Prajna-paramita，達到智慧的彼岸）。智慧有兩種：一種是有分別的，一種是無分別的。現在說明有分別的智慧。為什麼呢？因為它能夠成立前六種波羅蜜的緣故。所謂能夠成立，是指如來依據六波羅蜜所說的一切正法，菩薩能夠思量簡擇，自己獲得通達，並且令他人也獲得通達。因為它能成立六度（六種波羅蜜）的緣故，菩薩在大眾集會中得到領受佛法的快樂，使自己和他人都能通達，爲了成熟眾生。這就是智慧波羅蜜的作用，也以思慧為本體。這種智慧既然是爲了利益眾生，就兼具大悲心。如果離開分別，這件事就不能成就，所以它是無分別后得智所攝。
論曰：后四種波羅蜜應當知道是無分別后得智所攝，它統攝一切波羅蜜，在各個菩薩階位（地）中不是同時修習的。
釋曰：按照不同的意義，各個菩薩階位各自修習一種波羅蜜，所以不是同時修習。
論曰：從《波羅蜜藏藏經》（Paramita-samgraha-samgraha Sutra）中，應當知道這個法門廣泛地顯現各種意義。
釋曰：一切大乘佛法都叫做波羅蜜藏（Paramita-samgraha）。爲了利益他人，佛陀宣說大乘佛法，攝藏各種波羅蜜。聲聞乘不能得到這個藏的名稱，因為聲聞乘不爲了利益他人。如果一切大乘佛法都叫做波羅蜜藏，那麼這個法門是從哪裡出來的呢？這個法門是十地波羅蜜藏所攝。因為用文字來概括意義，所以叫做藏。部類和種類互相統攝，也叫做藏。所以有重重藏的名稱。再者，佛陀不為二乘（聲聞乘和緣覺乘）宣說，對於二乘有隱秘的意義，所以叫做藏。這部經中說一切波羅蜜在各個菩薩階位上各自修習，才能成就這個階位。諸佛在一切國土處所，恒常為殊勝的修行人宣說。這正是宣說菩薩階位的意義。如來的佛法中是無與倫比的宣說，因為沒有意義和修行能夠勝過這個階位。這個階位能夠為一切意義作依靠，為什麼呢？由於如來簡擇在殊勝的地方宣說的緣故。所以殊勝的原因是，因為外在的塵境以及能夠安住的眾生所居住的地方都殊勝的緣故。
【English Translation】 English version: 'Degree' refers to Prajna-paramita (Perfection of Wisdom). Wisdom is of two kinds: one is with discrimination, and the other is without discrimination. Now, we are explaining wisdom with discrimination. Why? Because it can establish the preceding six Paramitas. What is meant by 'able to establish' is that the Bodhisattva can contemplate, discern, and personally attain thorough understanding of all the correct Dharma spoken by the Tathagata based on the six Paramitas, and also enable others to attain thorough understanding. Because it can establish the six Perfections, the Bodhisattva obtains the joy of receiving the Dharma in great assemblies, enabling both self and others to attain thorough understanding, for the purpose of maturing sentient beings. This is the function of Prajna-paramita, and it also takes thoughtful wisdom as its essence. Since this wisdom is for the benefit of beings, it also encompasses great compassion. If discrimination is absent, this matter cannot be accomplished, so it is included in the subsequent wisdom of non-discrimination.
The Treatise says: The latter four Paramitas should be known as the subsequent wisdom of non-discrimination, encompassing all Paramitas. They are not cultivated simultaneously in all stages (Bhumis).
The Explanation says: According to different meanings, each stage cultivates one Paramita respectively, so they are not cultivated simultaneously.
The Treatise says: From the Paramita-samgraha-samgraha Sutra (Collection of Paramitas Sutra), it should be known that this Dharma gate extensively reveals various meanings.
The Explanation says: All Mahayana Dharma is called Paramita-samgraha (Collection of Paramitas). For the benefit of others, the Buddha speaks the Mahayana, which collects all Paramitas. The Sravaka Vehicle (the vehicle of the hearers) does not obtain this name of 'Collection' because the Sravaka Vehicle is not for the benefit of others. If all Mahayana Dharma is called Paramita-samgraha, then from where does this Dharma gate originate? This Dharma gate is included in the Ten Bhumi Paramita-samgraha. Because it uses words to encompass the meaning, it is called 'Collection'. Categories and types mutually encompass each other, and are also called 'Collection'. Therefore, there is the name of multiple 'Collections'. Furthermore, the Buddha does not speak for the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), and there is a hidden meaning for the Two Vehicles, so it is called 'Collection'. This Sutra says that all Paramitas are cultivated respectively in each Bodhisattva stage, in order to accomplish that stage. The Buddhas constantly speak to superior practitioners in all lands and places. This is precisely explaining the meaning of the Bodhisattva stages. In the Tathagata's Dharma, it is an unparalleled teaching, because no meaning or practice can surpass this stage. This stage can serve as a basis for all meanings. Why? Because the Tathagata chooses to speak in superior places. The reason for being superior is that both the external dust and the dwelling places of the sentient beings who can abide there are superior.
大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十一
世親菩薩釋
陳天竺三藏真諦譯
釋入因果修差別勝相第五之二
修時章第五
論曰。于幾時中修習十地。正行得圓滿。
釋曰。此十地是菩薩大地。修行之時不可同於二乘。何以故。不唯為自身所濟度多故。所修方便多故。所應至處最高遠故。譬如王行不可同於貧人故。大小乘修行時有長短。欲顯此義故問修行時。
論曰。有五種人。於三阿僧祇劫修行圓滿。或七阿僧祇劫。或三十三阿僧祇劫。何者為五人。行願行地人。滿一阿僧祇劫。行清凈意行人。行有相行人。行無相行人。於六地乃至七地。滿第二阿僧祇劫。從此後無功用行人。乃至十地滿第三阿僧祇劫。
釋曰。何等為五。一有一人。謂愿樂行人。二有三人。謂清凈意行人有相行人無相行人。三有一人。謂無功用行人。是名五人。愿樂行人自有四種。謂十信十解十行十回向。為菩薩聖道有四種方便。故有四人。如須陀洹道前有四種方便。此四人名愿樂行地。于第一阿僧祇劫修行得圓滿。此地若已圓滿。此觀行人未得清凈意。行以未證真如。未得無分別智。故無分別智即是清凈意行。又猶同二乘心故。非清凈意行。又未
【現代漢語翻譯】 現代漢語譯本 攝大乘論釋卷第十一
世親菩薩釋
陳天竺三藏真諦譯
釋入因果修差別勝相第五之二
修時章第五
論：在多長時間內修習十地，正行才能圓滿？
釋：這十地是菩薩的大地。修行的時長不能等同於二乘（聲聞乘和緣覺乘）。為什麼呢？因為菩薩不僅爲了自身得濟度，還要濟度更多的人；因為菩薩所修的方便法門更多；因為菩薩所要到達的境界最高遠。譬如國王的出行不能等同於貧民。因此，大乘和小乘的修行時間有長短之分。爲了顯示這個意義，所以問修行的時間。
論：有五種人，在三個阿僧祇劫修行圓滿，或者七個阿僧祇劫，或者三十三個阿僧祇劫。哪五種人呢？行願行地人，滿一個阿僧祇劫；行清凈意行人、行有相行人、行無相行人，在六地乃至七地，滿第二個阿僧祇劫；從此之後，無功用行人，乃至十地，滿第三個阿僧祇劫。
釋：哪五種人呢？第一種人是愿樂行人。第二種人有三種，即清凈意行人、有相行人、無相行人。第三種人是無功用行人。這就是五種人。愿樂行人自身有四種，即十信、十解、十行、十回向。爲了菩薩聖道，有四種方便，所以有四種人，如同須陀洹（Srotapanna，入流果）道前有四種方便。這四種人名為愿樂行地，在第一個阿僧祇劫修行得圓滿。這個階段如果已經圓滿，那麼觀行人還沒有得到清凈意行，因為還沒有證得真如（Tathata，事物的真實如是性），沒有得到無分別智（Nirvikalpa-jnana，沒有分別的智慧）。所以，無分別智就是清凈意行。又因為仍然和二乘的心相同，所以不是清凈意行。而且還沒有……
【English Translation】 English version Shastra on the Compendium of the Great Vehicle, Volume 11
Commentary by Bodhisattva Vasubandhu (世親菩薩)
Translated by Paramārtha (真諦), Tripitaka Master from India during the Chen Dynasty
Explanation of the Fifth Section on the Differences and Superiorities of Entering into Cause and Effect through Practice, Part 2
Chapter 5 on the Time of Practice
Treatise: In how much time does the practice of the ten Bhumis (十地, Ten Grounds) reach perfection?
Commentary: These ten Bhumis are the great grounds of Bodhisattvas. The time of practice cannot be the same as that of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). Why? Because it is not only for one's own salvation that they liberate many, because they cultivate many expedient means, and because the place they should reach is the highest and farthest. For example, the journey of a king cannot be the same as that of a poor person. Therefore, there are differences in the length of time for the practice of the Great Vehicle and the Small Vehicle. To show this meaning, the time of practice is asked.
Treatise: There are five kinds of people who complete their practice in three Asamkhyeya Kalpas (阿僧祇劫, countless eons), or seven Asamkhyeya Kalpas, or thirty-three Asamkhyeya Kalpas. Who are the five people? Those who practice in the Ground of Aspiration and Vow (行願行地), complete one Asamkhyeya Kalpa. Those who practice with Pure Intention (行清凈意行人), those who practice with Characteristics (行有相行人), and those who practice without Characteristics (行無相行人), complete the second Asamkhyeya Kalpa from the sixth Bhumi to the seventh Bhumi. From then on, those who practice without Effort (無功用行人), up to the tenth Bhumi, complete the third Asamkhyeya Kalpa.
Commentary: Who are the five? The first is the person of aspiration and joy. The second has three types: those who practice with pure intention, those who practice with characteristics, and those who practice without characteristics. The third is the person of no effort. These are the five types of people. The person of aspiration and joy has four types: the ten faiths (十信), the ten understandings (十解), the ten practices (十行), and the ten dedications (十回向). For the holy path of the Bodhisattva, there are four expedient means, so there are four types of people, just as there are four expedient means before the path of a Srotapanna (須陀洹, stream-enterer). These four types of people are called the Ground of Aspiration and Practice, and they complete their practice in the first Asamkhyeya Kalpa. If this stage is already complete, then the practitioner of contemplation has not yet attained the practice of pure intention, because they have not yet realized Suchness (真如, Tathata, the true nature of things), and have not attained Non-Discriminating Wisdom (無分別智, Nirvikalpa-jnana, wisdom without discrimination). Therefore, Non-Discriminating Wisdom is the practice of pure intention. Moreover, because it is still the same as the mind of the Two Vehicles, it is not the practice of pure intention. And it has not yet...
至菩薩不退位。故非清凈意行。如世第一人未得無流心。說為不清凈。無流心所緣法相無有忘失故。得無流心說為正定位。有流心有忘失故。不得受正定名。菩薩亦爾。未入初地不得正定名。此不清凈意行人。若見真如即入清凈意行地。從初地至十地同得此名。清凈意行人自有四種。初一從通立名。謂清凈意行。后三從別立名。謂有相行。無相行。無功用行。此清凈意行人。從第六地以還說名有相行。有相行者境界相有四種。一有分別相。二無分別相。三品類究竟相。四事成就相。有分別相者。定所緣境等。分為毗缽舍那境。若無分別為奢摩他境。緣此境生舍是定相。緣定境無分別真如起。名無分別相。品類究竟相者。謂如理如量二修。事成就相者。謂菩薩地地中轉依。第七地是無相行有功用。如來所說十二部法門相。乃至十二緣生相。熟思量故不緣法門相。直通達真如味。此通達離功用則不成故。說此地為無相行有功用。清凈意行有相行無相行三人。第二阿僧祇劫修行得圓滿。若人入八地。有無相行無功用未成就。若八地圓滿。於八地無相行無功用已成。於九地十地無相行。無功用未成滿。第三阿僧祇劫此無相無功用乃成。譬如須陀洹斯陀含阿那含三位制立為五人。若三位云何制立為五人。由位差別故成五人。從初
【現代漢語翻譯】 現代漢語譯本 對於菩薩不退轉的階位，因此不是清凈意行。如同世間第一人尚未獲得無漏心（Anasrava-citta，無煩惱的清凈心），（因此）被稱為不清凈。因為無漏心所緣的法相不會忘失，所以獲得無漏心被稱為正定位。有漏心（Sasrava-citta，有煩惱的心）會有忘失，因此不能得到正定之名。菩薩也是如此，未進入初地（Prthivi，歡喜地）不能得到正定之名。這種不清凈意行的人，如果見到真如（Tathata，事物的真實本性），就進入清凈意行地。從初地到十地（Dasabhumi，菩薩修行的十個階段）都得到這個名稱。清凈意行的人自身有四種：第一種從總的方面立名，稱為清凈意行；后三種從別的方面立名，稱為有相行、無相行、無功用行。這種清凈意行的人，從第六地（Abhimukhi，現前地）開始被稱為有相行。有相行者的境界相有四種：一、有分別相；二、無分別相；三、品類究竟相；四、事成就相。有分別相，是指禪定所緣的境界等，分為毗缽舍那（Vipassana，觀）的境界；如果無分別，則為奢摩他（Samatha，止）的境界。緣此境界生起的舍（Upeksa，不苦不樂的感受）是禪定的相。緣禪定境界無分別的真如生起，名為無分別相。品類究竟相，是指如理如量兩種修行。事成就相，是指菩薩在各個地中轉依（Paravrtti，轉化所依）。第七地（Duramgama，遠行地）是無相行有功用。如來所說的十二部法門相，乃至十二緣生相，熟思量，因此不緣法門相，直接通達真如之味。這種通達離開功用則不能成就，因此說此地為無相行有功用。清凈意行、有相行、無相行這三種人，在第二阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）修行得到圓滿。如果有人進入八地（Acala，不動地），有無相行無功用尚未成就。如果八地圓滿，在八地無相行無功用已經成就，在九地（Sadhumati，善慧地）、十地（Dharmamegha，法雲地）無相行無功用尚未圓滿。第三阿僧祇劫這種無相無功用才成就。譬如須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）三個果位，設立為五種人。如果三個果位如何設立為五種人？由於果位的差別，所以成為五種人。從初
【English Translation】 English version Regarding the irreversible stage of a Bodhisattva, it is therefore not pure intentional conduct. It is like a worldly person who has not yet attained the Anāsrava-citta (undefiled mind), and is said to be impure. Because the characteristics of the Dharma objects cognized by the Anāsrava-citta are not forgotten, attaining the Anāsrava-citta is called the right determination. The Sāsrava-citta (defiled mind) has forgetfulness, so it cannot receive the name of right determination. It is the same with Bodhisattvas; not entering the first Bhūmi (Prthivi, Joyful Ground) cannot receive the name of right determination. If a person with this impure intentional conduct sees the Tathatā (suchness, the true nature of things), they enter the ground of pure intentional conduct. From the first Bhūmi to the tenth Bhūmi (Daśabhūmi, the ten stages of Bodhisattva practice), they all receive this name. There are four kinds of people with pure intentional conduct: the first is named from the general aspect, called pure intentional conduct; the latter three are named from the specific aspects, called conduct with characteristics, conduct without characteristics, and conduct without effort. This person with pure intentional conduct, from the sixth Bhūmi (Abhimukhi, Manifest Ground) onwards, is called conduct with characteristics. There are four kinds of boundary characteristics for those with conduct with characteristics: first, characteristics with discrimination; second, characteristics without discrimination; third, characteristics of the ultimate category; and fourth, characteristics of accomplished events. Characteristics with discrimination refer to the objects of meditation, which are divided into the objects of Vipassanā (insight); if there is no discrimination, it is the object of Śamatha (tranquility). The Upekṣā (equanimity) that arises from this object is the characteristic of meditation. When the non-discriminating Tathatā arises from the object of meditation, it is called the characteristic without discrimination. The characteristics of the ultimate category refer to the two practices of proper reasoning and proper measure. The characteristics of accomplished events refer to the Parāvṛtti (transformation of the basis) of Bodhisattvas in each Bhūmi. The seventh Bhūmi (Dūraṃgama, Far-Reaching Ground) is conduct without characteristics with effort. The twelve divisions of Dharma spoken by the Tathāgata, and even the characteristics of the twelve links of dependent origination, are thoroughly contemplated, so they do not focus on the characteristics of the Dharma, but directly penetrate the taste of Tathatā. This penetration cannot be accomplished without effort, so this Bhūmi is said to be conduct without characteristics with effort. The three people of pure intentional conduct, conduct with characteristics, and conduct without characteristics, attain perfection in the second Asaṃkhyeya-kalpa (incalculable eon). If someone enters the eighth Bhūmi (Acala, Immovable Ground), the conduct without characteristics and without effort has not yet been accomplished. If the eighth Bhūmi is perfected, the conduct without characteristics and without effort in the eighth Bhūmi has been accomplished, and the conduct without characteristics and without effort in the ninth Bhūmi (Sādhumatī, Good Wisdom Ground) and tenth Bhūmi (Dharmamegha, Cloud of Dharma Ground) has not yet been perfected. This conduct without characteristics and without effort is accomplished in the third Asaṃkhyeya-kalpa. For example, the three stages of Srotāpanna (stream-enterer), Sakṛdāgāmin (once-returner), and Anāgāmin (non-returner) are established as five types of people. If the three stages are established as five types of people, how is that done? Because of the differences in the stages, they become five types of people. From the first
方便至須陀洹為第一人。家家為第二人。斯陀含為第三人。一種子為第四人。阿那含為第五人。菩薩位亦爾。初地為第一位。從二地至七地為第二位。從第八地至第十地為第三位。亦得制立為五人。從方便至初地為第一人。從二地至四地為第二人。五地至六地為第三人。七地為第四人。八地至十地為第五人。複次由等聲聞位地。應知菩薩十二地次第亦如此。如聲聞性地。菩薩初位亦如此。如聲聞修正定位加行。謂苦法忍等菩薩。第二位亦如此。如聲聞已入正定位。菩薩第三位亦如此。如聲聞已得不壞信。住聖所愛戒位。為滅上地惑。菩薩第四位亦如此。如聲聞依戒學引攝依心學。菩薩第五位亦如此。如聲聞已得依慧學位。菩薩第六第七第八位亦如此。如聲聞不復思量境界。是無相三摩提加行。菩薩第九位亦如此。如聲聞已成就無相定位。菩薩第十位亦如此。如聲聞已出無相三摩提住解脫入位。菩薩第十一位亦如此。如聲聞住具相阿羅漢位。菩薩第十二位亦如此。此十二人菩薩五位所攝。第一位攝第一第二第三三人。第二位攝第四第五第六三人。第三位攝第七第八兩人。第四位攝第九一人。第五位攝第十第十一第十二三人。若約聲聞五位。亦得攝十二人。不異菩薩位攝。
論曰。複次云何七阿僧祇劫。
釋
【現代漢語翻譯】 現代漢語譯本 方便道至須陀洹（Srota-apanna，入流果）為第一人。家家（Sakrdagamin，一來果）為第二人。斯陀含（Sakrdagamin，一來果）為第三人。一種子（Ekabijin，一種子）為第四人。阿那含（Anagamin，不還果）為第五人。菩薩的位次也是如此。初地（Prthivi，歡喜地）為第一位。從二地（Vimala，離垢地）至七地（Duraṃgama，遠行地）為第二位。從第八地（Acala，不動地）至第十地（Dharmamegha，法雲地）為第三位。也可以制定為五人。從方便道至初地為第一人。從二地至四地（Arcismati，焰慧地）為第二人。五地（Sudurjaya，極難勝地）至六地（Abhimukhi，現前地）為第三人。七地為第四人。八地至十地為第五人。 再次，由等同聲聞（Sravaka，聲聞）的位地，應當知道菩薩十二地的次第也是如此。如聲聞的性地，菩薩的初位也是如此。如聲聞修正定位的加行，即苦法忍等，菩薩的第二位也是如此。如聲聞已入正定位，菩薩第三位也是如此。如聲聞已得不壞信，安住于聖者所喜愛的戒位，爲了滅除上地的惑，菩薩第四位也是如此。如聲聞依戒學引攝依心學，菩薩第五位也是如此。如聲聞已得依慧學位，菩薩第六、第七、第八位也是如此。如聲聞不再思量境界，是無相三摩提（Samadhi，三昧）的加行，菩薩第九位也是如此。如聲聞已成就無相定位，菩薩第十位也是如此。如聲聞已出無相三摩提，安住于解脫入位，菩薩第十一位也是如此。如聲聞安住于具相阿羅漢（Arhat，阿羅漢）位，菩薩第十二位也是如此。這十二人被菩薩的五位所攝。第一位攝第一、第二、第三三人。第二位攝第四、第五、第六三人。第三位攝第七、第八兩人。第四位攝第九一人。第五位攝第十、第十一、第十二三人。如果按照聲聞的五位，也可以攝這十二人，與菩薩位所攝沒有不同。 論曰：再次，什麼是七阿僧祇劫（Asamkhya-kalpa，無數劫）？ 釋
【English Translation】 English version The path of expedience leading to Srota-apanna (入流果, Stream-enterer) is the first person. Sakrdagamin (一來果, Once-returner) is the second person. Sakrdagamin (一來果, Once-returner) is the third person. Ekabijin (一種子, One-seed) is the fourth person. Anagamin (不還果, Non-returner) is the fifth person. The stages of a Bodhisattva are also like this. The first Bhumi (Prthivi, 歡喜地, Joyful Ground) is the first stage. From the second Bhumi (Vimala, 離垢地, Stainless Ground) to the seventh Bhumi (Duraṃgama, 遠行地, Far-Going Ground) is the second stage. From the eighth Bhumi (Acala, 不動地, Immovable Ground) to the tenth Bhumi (Dharmamegha, 法雲地, Cloud of Dharma Ground) is the third stage. It can also be established as five persons. From the path of expedience to the first Bhumi is the first person. From the second Bhumi to the fourth Bhumi (Arcismati, 焰慧地, Radiant Ground) is the second person. From the fifth Bhumi (Sudurjaya, 極難勝地, Very Difficult to Conquer Ground) to the sixth Bhumi (Abhimukhi, 現前地, Face-to-face Ground) is the third person. The seventh Bhumi is the fourth person. From the eighth Bhumi to the tenth Bhumi is the fifth person. Furthermore, based on the equivalent stages of a Sravaka (聲聞, Hearer), one should know that the order of the twelve Bhumis of a Bodhisattva is also like this. Just as the nature-ground of a Sravaka is, so is the first stage of a Bodhisattva. Just as the preparatory practices for entering the correct concentration of a Sravaka, such as the forbearance of suffering-dharma, are, so is the second stage of a Bodhisattva. Just as a Sravaka has already entered the correct concentration, so is the third stage of a Bodhisattva. Just as a Sravaka has already obtained indestructible faith and dwells in the precepts beloved by the noble ones, in order to extinguish the afflictions of the higher grounds, so is the fourth stage of a Bodhisattva. Just as a Sravaka relies on the discipline of precepts to guide and gather the discipline of mind, so is the fifth stage of a Bodhisattva. Just as a Sravaka has already obtained the discipline of wisdom, so are the sixth, seventh, and eighth stages of a Bodhisattva. Just as a Sravaka no longer contemplates objects, which is the preparatory practice for the formless Samadhi (三昧, Concentration), so is the ninth stage of a Bodhisattva. Just as a Sravaka has already accomplished the formless concentration, so is the tenth stage of a Bodhisattva. Just as a Sravaka has already emerged from the formless Samadhi and dwells in the state of entering liberation, so is the eleventh stage of a Bodhisattva. Just as a Sravaka dwells in the state of an Arhat (阿羅漢, Arhat) with characteristics, so is the twelfth stage of a Bodhisattva. These twelve persons are encompassed by the five stages of a Bodhisattva. The first stage encompasses the first, second, and third persons. The second stage encompasses the fourth, fifth, and sixth persons. The third stage encompasses the seventh and eighth persons. The fourth stage encompasses the ninth person. The fifth stage encompasses the tenth, eleventh, and twelfth persons. If according to the five stages of a Sravaka, these twelve persons can also be encompassed, which is no different from the stages encompassed by a Bodhisattva. The Treatise says: Furthermore, what are the seven Asamkhya-kalpas (無數劫, countless eons)? Explanation
曰。欲顯餘部別執故言複次。七阿僧祇劫時與前三阿僧祇劫時。為等為有短長。此執等三阿僧祇劫。但有別義開為七數。第一大劫阿僧祇度願行地。得行歡喜地。第二大劫阿僧祇從歡喜地。度依戒學地依心學地。得行燒然地。第三大劫阿僧祇。從燒燃地度依慧學地。得行遠行地。又一大劫阿僧祇名無相不定行。度無相有功用地。又一大劫阿僧祇名無相定行。度無相無功用地。又一大劫阿僧祇名無相勝行。度無礙辯地。又一大劫阿僧祇名最勝住。度灌頂地。阿僧祇有二種。一謂阿僧祇劫。何以故。由此劫日夜半月月時行年雙等時不可數故。名阿僧祇劫。二謂劫阿僧祇。何以故。於此劫中菩薩修行。若以劫為量。此劫又不可數。故名劫阿僧祇。由前阿僧祇劫中時不可數。由后阿僧祇劫又不可數。經若干大劫阿僧祇得無上菩提。今定三大劫阿僧祇得無上菩提。不過不減。若菩薩修行最上品正勤。能超無數小劫。或超無數大劫。唯不能超大劫阿僧祇。約除皮肉心三煩惱故。立三阿僧祇劫。第一劫阿僧祇菩薩心未明利。方便未成正勤猶劣。是故實經一大劫阿僧祇時。方度願行地。此位功行與時相符。第二大劫阿僧祇。若以功行約時。應經九劫阿僧祇。由菩薩心用明利方便已成正勤又勝。經時雖少得功行多。功超八大劫阿僧祇。止
【現代漢語翻譯】 現代漢語譯本： 問：爲了顯示其他宗派的特別執著，所以說『複次』。那麼，七阿僧祇劫（Asankhyeya kalpas，無數大劫）的時間與之前的三個阿僧祇劫的時間，是相等還是有長短？ 答：這些宗派執著于相等，認為三個阿僧祇劫只是有不同的意義，所以展開為七個數字。第一個大劫阿僧祇，是度過願行地，得到行歡喜地（Pramudita）。第二個大劫阿僧祇，是從歡喜地，度過依戒學地、依心學地，得到行燒然地（Arcismati）。第三個大劫阿僧祇，是從燒燃地度過依慧學地，得到行遠行地（Duramgama）。 又一個大劫阿僧祇，名為無相不定行，度過無相有功用地。又一個大劫阿僧祇，名為無相定行，度過無相無功用地。又一個大劫阿僧祇，名為無相勝行，度過無礙辯地。又一個大劫阿僧祇，名為最勝住，度過灌頂地。 阿僧祇有兩種。一種叫做阿僧祇劫。為什麼呢？因為這個劫的時間，無論是日夜、半月、月、時、行年，雙等時間都不可計數，所以叫做阿僧祇劫。另一種叫做劫阿僧祇。為什麼呢？因為在這個劫中，菩薩修行，如果用劫來衡量，這個劫也是不可計數的，所以叫做劫阿僧祇。由於前面的阿僧祇劫中時間不可計數，由於後面的阿僧祇劫又不可計數，經過若干大劫阿僧祇才能得到無上菩提（Anuttara-samyak-sambodhi）。現在確定需要三大劫阿僧祇才能得到無上菩提，不多也不少。如果菩薩修行最上品正勤，能夠超越無數小劫，或者超越無數大劫，唯獨不能超越大劫阿僧祇。大約是因為去除皮肉心三種煩惱的緣故，所以立為三大阿僧祇劫。第一劫阿僧祇，菩薩的心還沒有明利，方便還沒有成就，正勤還很差，所以實際上經過一大劫阿僧祇的時間，才度過願行地。這個階段的功行與時間相符。第二大劫阿僧祇，如果用功行來衡量時間，應該經過九劫阿僧祇。由於菩薩的心用明利，方便已經成就，正勤又很殊勝，經過的時間雖然少，得到的功行卻很多，功行超過八大劫阿僧祇。停止。
【English Translation】 English version: Question: In order to show the particular attachment of other sects, it is said 'Furthermore'. Are the seven Asankhyeya kalpas (innumerable great eons) equal in length to the previous three Asankhyeya kalpas, or are they different? Answer: These sects are attached to equality, believing that the three Asankhyeya kalpas simply have different meanings, and are therefore expanded into seven numbers. The first great kalpa Asankhyeya is to pass through the stage of aspiration and practice, and attain the stage of Joyful (Pramudita). The second great kalpa Asankhyeya is to pass from the Joyful stage, through the stages of relying on the discipline of precepts and relying on the discipline of mind, and attain the stage of Burning (Arcismati). The third great kalpa Asankhyeya is to pass from the Burning stage through the stage of relying on the discipline of wisdom, and attain the stage of Going Far (Duramgama). Another great kalpa Asankhyeya is called the Formless Undetermined Practice, passing through the stage of Formless with Effort. Another great kalpa Asankhyeya is called the Formless Determined Practice, passing through the stage of Formless without Effort. Another great kalpa Asankhyeya is called the Formless Supreme Practice, passing through the stage of Unobstructed Eloquence. Another great kalpa Asankhyeya is called the Most Supreme Abiding, passing through the stage of Consecration. There are two types of Asankhyeya. One is called Asankhyeya kalpa. Why? Because the time of this kalpa, whether it is day and night, half-month, month, hour, year, or double time, is uncountable, so it is called Asankhyeya kalpa. The other is called kalpa Asankhyeya. Why? Because in this kalpa, the Bodhisattva practices, and if measured in kalpas, this kalpa is also uncountable, so it is called kalpa Asankhyeya. Because the time in the previous Asankhyeya kalpa is uncountable, and because the time in the subsequent Asankhyeya kalpa is also uncountable, it takes several great kalpas Asankhyeya to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Now it is determined that it takes three great kalpas Asankhyeya to attain Anuttara-samyak-sambodhi, no more and no less. If a Bodhisattva practices with the most supreme diligence, he can surpass countless small kalpas, or surpass countless great kalpas, but he cannot surpass the great kalpa Asankhyeya. This is approximately because of removing the three afflictions of skin, flesh, and mind, so three Asankhyeya kalpas are established. In the first kalpa Asankhyeya, the Bodhisattva's mind is not yet clear and sharp, the skillful means are not yet accomplished, and the diligence is still inferior, so it actually takes one great kalpa Asankhyeya to pass through the stage of aspiration and practice. The merit and practice at this stage are in accordance with the time. In the second great kalpa Asankhyeya, if time is measured by merit and practice, it should take nine kalpas Asankhyeya. Because the Bodhisattva's mind is clear and sharp, the skillful means are already accomplished, and the diligence is also supreme, although the time spent is less, the merit and practice gained are much more, and the merit surpasses eight great kalpas Asankhyeya. Stop.
經第二一大劫阿僧祇。第三大劫阿僧祇。若以功行約時。應經二十一大劫阿僧祇。由菩薩智慧方便正勤最勝。經時雖少功行彌多。功超二十大劫阿僧祇。止經第三一大劫阿僧祇。
論曰。地前有三。地中有四。地前三者。一不定阿僧祇。二定阿僧祇。三授記阿僧祇。
釋曰。復有別部執七劫阿僧祇為行有淺深。境有真俗及第一義故。地前經三劫阿僧祇。緣此三境有三種行。一依第一境。有白法與黑法相雜。名少分波羅蜜。二依第二境。有非黑白法與白法相雜。名波羅蜜。三依第三境。有非黑白無雜法。名真波羅蜜。即約此三立三阿僧祇。一不定阿僧祇。以黑白相雜與凡夫不異故。二定阿僧祇。已得無流法與有流法相雜。已得無流法。定猶相雜故未可授記。三授記阿僧祇。但是無流法不雜余法。但無流法故定不雜余法。故可授記。故地前經三劫阿僧祇。
論曰。地中有四者。一依實諦阿僧祇。二依舍阿僧祇。三依寂靜阿僧祇。四依智慧阿僧祇。
釋曰。初地至三地名依實諦地初地發願二地修十善法三地修習諸定並依境界故名依實諦地四地至六地名依舍地四地修道品五地觀四諦。六地觀十二緣生。並依道舍惑故名依舍地。七地八地名依寂靜地。以七地無相有功用。八地無相無功用故。名依寂靜地
【現代漢語翻譯】 現代漢語譯本： 經過第二十一大劫阿僧祇（asaṃkhya，無數）。第三大劫阿僧祇。如果以功德和修行來計算時間，應該經過二十一大劫阿僧祇。由於菩薩的智慧、方便、精進和殊勝，所經歷的時間雖然少，但功德和修行卻更多。功德超過了二十大劫阿僧祇，只經過了第三十一大劫阿僧祇。
論曰：地上之前有三種阿僧祇劫，地上之中有四種阿僧祇劫。地上之前的三種是：一、不定阿僧祇劫；二、定阿僧祇劫；三、授記阿僧祇劫。
釋曰：另外有別部的說法，認為七劫阿僧祇劫是因為修行有深淺，境界有真俗以及第一義的差別。地上之前經歷三劫阿僧祇劫，因為這三種境界有三種修行。一是依靠第一境，有白法（善法）與黑法（惡法）相雜，稱為少分波羅蜜（pāramitā，到彼岸）。二是依靠第二境，有非黑白法與白法相雜，稱為波羅蜜。三是依靠第三境，有非黑白無雜法，稱為真波羅蜜。就是根據這三種情況建立三種阿僧祇劫。一是不定阿僧祇劫，因為黑白相雜與凡夫沒有區別。二是定阿僧祇劫，已經得到無漏法與有漏法相雜，雖然已經得到無漏法，但仍然相雜，所以不可授記。三是授記阿僧祇劫，只是無漏法不雜其他法，因為只是無漏法，所以一定不雜其他法，因此可以授記。所以地上之前經歷三劫阿僧祇劫。
論曰：地上之中有四種阿僧祇劫：一、依實諦阿僧祇劫；二、依舍阿僧祇劫；三、依寂靜阿僧祇劫；四、依智慧阿僧祇劫。
釋曰：初地到三地稱為依實諦地，初地發願，二地修十善法，三地修習各種禪定，都是依靠境界，所以稱為依實諦地。四地到六地稱為依舍地，四地修道品，五地觀察四諦（satya，真理），六地觀察十二緣生（dvādaśāṅga-pratītyasamutpāda，十二因緣），都是依靠道來捨棄迷惑，所以稱為依舍地。七地八地稱為依寂靜地，因為七地無相但有功用，八地無相也沒有功用，所以稱為依寂靜地。
【English Translation】 English version: Having passed through the twenty-first great asaṃkhya (innumerable) kalpa (aeon). The third great asaṃkhya kalpa. If time is measured by merit and practice, it should take twenty-one great asaṃkhya kalpas. Because of the Bodhisattva's wisdom, skillful means, diligence, and supreme excellence, although the time experienced is short, the merit and practice are much greater. The merit surpasses twenty great asaṃkhya kalpas, and only the thirty-first great asaṃkhya kalpa is passed.
Treatise says: Before the Bhumi (ground/stage), there are three asaṃkhya kalpas; in the Bhumi, there are four asaṃkhya kalpas. The three before the Bhumi are: first, the indefinite asaṃkhya kalpa; second, the definite asaṃkhya kalpa; third, the prediction asaṃkhya kalpa.
Explanation says: Furthermore, there are separate schools that hold that the seven asaṃkhya kalpas are due to the depth of practice, and the difference between true and mundane realms, as well as the first principle. Before the Bhumi, three asaṃkhya kalpas are experienced, because these three realms have three kinds of practice. First, relying on the first realm, there is a mixture of white dharma (good dharma) and black dharma (evil dharma), called partial pāramitā (perfection). Second, relying on the second realm, there is a mixture of neither black nor white dharma and white dharma, called pāramitā. Third, relying on the third realm, there is neither black nor white dharma without mixture, called true pāramitā. Based on these three situations, three asaṃkhya kalpas are established. First, the indefinite asaṃkhya kalpa, because the mixture of black and white is no different from ordinary people. Second, the definite asaṃkhya kalpa, having already obtained the non-outflow dharma mixed with the outflow dharma. Although the non-outflow dharma has been obtained, it is still mixed, so prediction is not possible. Third, the prediction asaṃkhya kalpa, which is only the non-outflow dharma without mixing with other dharmas. Because it is only the non-outflow dharma, it is certain not to mix with other dharmas, so prediction is possible. Therefore, before the Bhumi, three asaṃkhya kalpas are experienced.
Treatise says: In the Bhumi, there are four asaṃkhya kalpas: first, the asaṃkhya kalpa based on true reality; second, the asaṃkhya kalpa based on relinquishment; third, the asaṃkhya kalpa based on tranquility; fourth, the asaṃkhya kalpa based on wisdom.
Explanation says: The first Bhumi to the third Bhumi are called the Bhumi based on true reality. The first Bhumi makes vows, the second Bhumi cultivates the ten good dharmas, and the third Bhumi cultivates various samādhis (meditative states), all relying on the realm, so it is called the Bhumi based on true reality. The fourth Bhumi to the sixth Bhumi are called the Bhumi based on relinquishment. The fourth Bhumi cultivates the path factors, the fifth Bhumi observes the four satyas (truths), and the sixth Bhumi observes the twelve dvādaśāṅga-pratītyasamutpāda (links of dependent origination), all relying on the path to relinquish delusion, so it is called the Bhumi based on relinquishment. The seventh Bhumi and the eighth Bhumi are called the Bhumi based on tranquility, because the seventh Bhumi is without characteristics but has function, and the eighth Bhumi is without characteristics and also without function, so it is called the Bhumi based on tranquility.
。九地十地名依智慧地。以九地自得解勝。十地令他得解勝故。名依智慧地。諦有三種。一誓諦二行諦三慧諦。誓諦者。從初發心立誓為利益他。行諦者。如所立誓修行與誓相應。如誓實行亦實。慧諦者。為成就此行及安立前誓。于方便中智慧與行誓相應。智慧為勝。此三皆實無倒不相違。故名為諦。菩薩如昔所立誓。今作眾生利益事故依諦住。菩薩能捨六度障故依舍住。菩薩六度功德相應故依寂靜住。菩薩由自行六度。善解利他方便故依智慧住。菩薩立誓不違求者之心。必皆施與。由立此誓不違誓故實能施與。隨其所施悉生歡喜。故依諦行施。菩薩能捨財舍果。故依舍行施。菩薩于財物受者行施及減盡中。不生貪瞋無明怖畏。故依寂靜行施。如應如時如實施與。於前三中此用最勝。故依智慧行施如昔所立誓。不違先所受戒。舍離惡戒一切惡行寂靜。此中智慧為勝。故依諦等行戒。如昔所立誓。能忍能捨分別他過失瞋恚上心寂靜。此中智慧為勝。故依諦等行忍。如昔所立誓。能作利益他事。能捨離憂弱心惡法寂靜。此中智慧為勝。故依諦等行精進。如昔所立誓。能思修利益眾生事。舍離五蓋等心常寂靜。此中智慧為勝。故依諦等行定。如昔所立誓。了達利益他方便。舍離偏非方便。無明焦熱已得寂靜。能證一切智。故
【現代漢語翻譯】 現代漢語譯本 九地、十地的名稱依據智慧地而來。因為九地菩薩自己獲得解脫殊勝，十地菩薩令他人獲得解脫殊勝，所以名為依據智慧地。諦（satya，真理）有三種：一、誓諦，二、行諦，三、慧諦。誓諦是指，從最初發菩提心時立下誓願爲了利益他人。行諦是指，如所立下的誓願修行，與誓願相應。如誓願實行也是真實的。慧諦是指，爲了成就此修行以及安立之前的誓願，在方便法門中，智慧與修行、誓願相應。智慧最為殊勝。這三種都是真實無倒、不相違背的，所以名為諦。菩薩如過去所立下的誓願，現在做利益眾生的事情，所以依據諦而住。菩薩能夠捨棄六度的障礙，所以依據舍而住。菩薩六度功德相應，所以依據寂靜而住。菩薩由於自己修行六度，善於瞭解利益他人的方便，所以依據智慧而住。菩薩立下誓願不違背求助者的心意，必定都施與。由於立下此誓願不違背誓言，所以確實能夠施與。隨著所施與的，都生起歡喜心，所以依據諦而行佈施。菩薩能夠捨棄財物、捨棄果報，所以依據舍而行佈施。菩薩對於財物、受施者、行佈施以及財物減盡中，不生貪婪、嗔恨、無明、怖畏，所以依據寂靜而行佈施。如應理、如時機、如法地施與，在前三種中，這種作用最為殊勝，所以依據智慧而行佈施。如過去所立下的誓願，不違背先前所受持的戒律，舍離惡戒、一切惡行，內心寂靜。這其中智慧最為殊勝，所以依據諦等而行持戒律。如過去所立下的誓願，能夠忍耐、能夠捨棄分別他人的過失、嗔恚，內心安住于寂靜。這其中智慧最為殊勝，所以依據諦等而行忍辱。如過去所立下的誓願，能夠做利益他人的事情，能夠舍離憂愁軟弱的心、惡法，內心寂靜。這其中智慧最為殊勝，所以依據諦等而行精進。如過去所立下的誓願，能夠思考修習利益眾生的事情，舍離五蓋等，內心常常寂靜。這其中智慧最為殊勝，所以依據諦等而行禪定。如過去所立下的誓願，能夠了達利益他人的方便，舍離偏頗、非正當的方便，無明的焦熱已經得到寂靜，能夠證得一切智（sarvajnata，遍知一切的智慧），所以。
【English Translation】 English version The names of the ninth and tenth Bhumis (stages of a Bodhisattva's path) are based on the Wisdom Bhumi. Because the ninth Bhumi Bodhisattva attains liberation and excellence for themselves, and the tenth Bhumi Bodhisattva enables others to attain liberation and excellence, they are named based on the Wisdom Bhumi. There are three kinds of Satyas (truths): first, Vow Satya; second, Conduct Satya; and third, Wisdom Satya. Vow Satya refers to making a vow from the initial arising of Bodhicitta (the mind of enlightenment) to benefit others. Conduct Satya refers to practicing according to the vows made, corresponding with the vows. Practicing according to the vows is also true. Wisdom Satya refers to wisdom corresponding with practice and vows in skillful means, in order to accomplish this practice and establish the previous vows. Wisdom is the most excellent. These three are all true, without inversion, and not contradictory, so they are called Satyas. The Bodhisattva, as in the vows made in the past, now does things that benefit sentient beings, so they abide by Satya. The Bodhisattva is able to abandon the obstacles of the Six Paramitas (perfections), so they abide by abandonment. The Bodhisattva's merits of the Six Paramitas correspond, so they abide by tranquility. The Bodhisattva, because they cultivate the Six Paramitas themselves, are skilled in understanding the skillful means to benefit others, so they abide by wisdom. The Bodhisattva makes vows that do not violate the minds of those who seek help, and they will surely give. Because making this vow does not violate the vow, they are truly able to give. With whatever is given, joy arises, so they practice giving based on Satya. The Bodhisattva is able to give up wealth and give up the fruits of actions, so they practice giving based on abandonment. The Bodhisattva, regarding wealth, the recipient, the act of giving, and the depletion of wealth, does not generate greed, hatred, ignorance, or fear, so they practice giving based on tranquility. Giving appropriately, timely, and according to the Dharma (law), among the previous three, this function is the most excellent, so they practice giving based on wisdom. As in the vows made in the past, not violating the precepts previously received, abandoning evil precepts, all evil deeds, the mind is tranquil. Among these, wisdom is the most excellent, so they practice morality based on Satya, etc. As in the vows made in the past, able to endure, able to abandon discriminating others' faults, anger, the mind abides in tranquility. Among these, wisdom is the most excellent, so they practice patience based on Satya, etc. As in the vows made in the past, able to do things that benefit others, able to abandon sorrowful, weak minds, evil dharmas, the mind is tranquil. Among these, wisdom is the most excellent, so they practice diligence based on Satya, etc. As in the vows made in the past, able to contemplate and cultivate things that benefit sentient beings, abandoning the Five Hindrances (nivaranas) etc., the mind is always tranquil. Among these, wisdom is the most excellent, so they practice Dhyana (meditation) based on Satya, etc. As in the vows made in the past, able to understand the skillful means to benefit others, abandoning biased, improper skillful means, the scorching heat of ignorance has already attained tranquility, able to realize Sarvajnata (omniscience), so.
依諦等行般若。隨應知境及昔誓。應知是依諦義。舍離類欲惑欲。應知是依舍義。一切邪業永息。應知是依寂靜義。隨覺及通達。應知是依慧義。三諦所攝能違三失。是名依諦。三舍所攝能違三失。是名依舍。三寂靜所攝能違三失。是名依寂靜。三慧所攝能違三失。是名依智慧。依諦攝依舍寂靜慧。隨順昔誓故。不相違故。依舍攝依諦寂靜慧。能捨所對治故。是一切舍果故。依寂靜攝依諦舍慧。惑及業焦熱寂靜故。依慧攝依諦舍寂靜。智慧為先故。智慧所隨故。是故六波羅蜜依諦所生。依舍所攝。依寂靜所長。依智慧所凈。何以故。依諦是彼生因。依舍是彼攝因。依寂靜是彼長因。依慧是彼凈因。初以諦為依。誓言真實故。中以舍為依。先已立誓。為他能捨自愛故。后以寂靜為依。一切寂靜為后故。初中后以慧為依。若此有彼有。若此無彼無故。四依與十地相攝云何。從初地至三地依諦為勝。何以故。此中菩薩但修治觀真境。于道品等功行未成故。依諦攝三地。從四地至六地。依舍為勝。何以故。此中菩薩修治觀真境。已成於真境無功用心。但為對治惑成就道品等。由修治道品觀行。四諦觀行。十二緣生觀行。能捨一切惑故。依舍又攝二地。七地八地依寂靜為勝。何以故。由菩薩道已成就。諸惑多滅多伏。不復能觸心
【現代漢語翻譯】 現代漢語譯本 依于真諦等而行般若（Prajna，智慧）。隨順了知對境以及往昔的誓言。應當知曉這是依于真諦的意義。舍離各種慾念和迷惑。應當知曉這是依于捨棄的意義。一切邪惡的行業永遠止息。應當知曉這是依于寂靜的意義。隨順覺悟以及通達。應當知曉這是依于智慧的意義。 三諦（指苦諦、集諦、滅諦）所包含的能夠違背三種過失。這叫做依于真諦。三種捨棄所包含的能夠違背三種過失。這叫做依于捨棄。三種寂靜所包含的能夠違背三種過失。這叫做依于寂靜。三種智慧所包含的能夠違背三種過失。這叫做依于智慧。 依于真諦包含依于捨棄、寂靜、智慧。因為隨順往昔的誓言。所以不互相違背。依于捨棄包含依于真諦、寂靜、智慧。因為能夠捨棄所要對治的。因為是一切捨棄的果報。依于寂靜包含依于真諦、捨棄、智慧。因為迷惑和行業的焦熱已經寂靜。依于智慧包含依于真諦、捨棄、寂靜。因為智慧為先導。因為智慧所隨順。 因此，六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）依于真諦所生。依于捨棄所包含。依于寂靜所增長。依于智慧所凈化。為什麼呢？依于真諦是它們的生因。依于捨棄是它們的包含之因。依于寂靜是它們的增長之因。依于智慧是它們的凈化之因。 最初以真諦為依。因為誓言真實。中間以捨棄為依。因為先前已經立下誓言。爲了他人能夠捨棄自愛。最後以寂靜為依。因為一切寂靜為最終歸宿。從始至終以智慧為依。如果此有則彼有。如果此無則彼無。 四依（依法不依人，依義不依語，依智不依識，依了義不依不了義）與十地（Ten Bhumis，菩薩修行成佛的十個階段）相互包含是怎樣的呢？從初地到三地依于真諦為殊勝。為什麼呢？因為這其中菩薩只是修習觀察真實的境界。對於道品（Thirty-seven factors of enlightenment）等的功行尚未成就。依于真諦包含三地。從四地到六地。依于捨棄為殊勝。為什麼呢？因為這其中菩薩修習觀察真實的境界。已經成就對於真實境界無需功用用心。只是爲了對治迷惑成就道品等。由於修習道品觀行。四諦（Four Noble Truths）觀行。十二緣生（Twelve Nidanas）觀行。能夠捨棄一切迷惑。依于捨棄又包含二地。七地八地依于寂靜為殊勝。為什麼呢？由於菩薩道已經成就。各種迷惑大多滅除大多降伏。不再能夠觸動內心。
【English Translation】 English version Relying on truth and practicing Prajna (Prajna, wisdom). Following the understanding of objects and past vows. It should be known that this is relying on the meaning of truth. Abandoning various desires and delusions. It should be known that this is relying on the meaning of renunciation. All evil deeds cease forever. It should be known that this is relying on the meaning of tranquility. Following enlightenment and comprehension. It should be known that this is relying on the meaning of wisdom. That which is contained by the three truths (referring to the Four Noble Truths: Dukkha, Samudaya, Nirodha, Magga) can counteract three faults. This is called relying on truth. That which is contained by the three renunciations can counteract three faults. This is called relying on renunciation. That which is contained by the three tranquilities can counteract three faults. This is called relying on tranquility. That which is contained by the three wisdoms can counteract three faults. This is called relying on wisdom. Relying on truth includes relying on renunciation, tranquility, and wisdom. Because it follows past vows. Therefore, they do not contradict each other. Relying on renunciation includes relying on truth, tranquility, and wisdom. Because it can renounce what needs to be overcome. Because it is the result of all renunciation. Relying on tranquility includes relying on truth, renunciation, and wisdom. Because the scorching heat of delusion and karma has been pacified. Relying on wisdom includes relying on truth, renunciation, and tranquility. Because wisdom is the guide. Because it is followed by wisdom. Therefore, the Six Paramitas (Six Paramitas: generosity, morality, patience, diligence, concentration, wisdom) are born from relying on truth. Contained by relying on renunciation. Increased by relying on tranquility. Purified by relying on wisdom. Why? Relying on truth is their cause of birth. Relying on renunciation is their cause of containment. Relying on tranquility is their cause of growth. Relying on wisdom is their cause of purification. Initially, relying on truth. Because the vows are true. In the middle, relying on renunciation. Because vows have already been made. To enable others to renounce self-love. Finally, relying on tranquility. Because all tranquility is the ultimate destination. From beginning to end, relying on wisdom. If this exists, then that exists. If this does not exist, then that does not exist. How do the Four Reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on definitive meaning, not on provisional meaning) and the Ten Bhumis (Ten Bhumis, the ten stages of a Bodhisattva's path to Buddhahood) contain each other? From the first Bhumi to the third Bhumi, relying on truth is superior. Why? Because in this stage, Bodhisattvas only practice observing the true realm. The merits of the Thirty-seven factors of enlightenment are not yet accomplished. Relying on truth contains the three Bhumis. From the fourth Bhumi to the sixth Bhumi. Relying on renunciation is superior. Why? Because in this stage, Bodhisattvas practice observing the true realm. They have already achieved a state where they do not need to exert effort in the true realm. They only focus on overcoming delusions and accomplishing the factors of enlightenment. By practicing the factors of enlightenment, contemplating the Four Noble Truths, and contemplating the Twelve Nidanas, they can renounce all delusions. Relying on renunciation also contains two Bhumis. In the seventh and eighth Bhumis, relying on tranquility is superior. Why? Because the Bodhisattva path has already been accomplished. Most delusions have been extinguished or subdued. They can no longer touch the mind.
。此二地無相及無功用觀行已成就。心地轉細安住寂靜故。依寂靜又攝二地。九地十地依智慧為勝。一自解勝。二令他解勝。皆能自利利他。己度寂靜位。多行利益他事。若離智慧行。無別利他方便。由此二地多行智慧故。依智慧又攝二地。為此義故。別部執有七阿僧祇。
論曰。複次云何三十三阿僧祇。
釋曰。有諸大乘師。欲顯行有下中上。欲顯為得未得方便。欲顯已得不失方便。欲顯已得不失增上方便。欲顯入住出三自在故。分阿僧祇為三十三。
論曰。方便地中有三阿僧祇。一信行阿僧祇。二精進行阿僧祇。三趣向行阿僧祇。
釋曰。地有二種。一方便地。二正地。未入正地。于方便中有三阿僧祇。此中菩薩奉事諸佛。心發願口立誓。信如來正說。及信如來修信根為勝。何以故。未證法明故。約修信根立一阿僧祇。名為信行。若菩薩已證法明信根轉堅。決定知果必應可得。此中菩薩精進為勝。何以故。于得方便心已明瞭。不惜樂厭苦修精進故。約修精進又立一阿僧祇。名精進行。若菩薩精進成就心得清凈。惑障已除。此中菩薩趣向為勝。何以故。于真如觀。求得之心生起相續無背舍故。約此趣向。又立一阿僧祇。名趣向行。
論曰。於十地中地地各三阿僧祇。謂入住出。
【現代漢語翻譯】 現代漢語譯本：這兩個地（指第八地和第九地）已經成就了無相和無功用的觀行。因為心地變得更加細膩，安住在寂靜之中。因此，依靠寂靜又可以統攝這兩個地。第九地和第十地則以智慧為殊勝。一是自己解脫殊勝，二是令他人解脫殊勝。都能自利利他。已經度過寂靜的階段，更多地行利益他人的事情。如果離開智慧的修行，就沒有其他利益他人的方便。因此，這兩個地更多地修行智慧，所以依靠智慧又可以統攝這兩個地。爲了這個意義，別部的觀點認為有七阿僧祇（無數）。
論曰：再次，什麼是三十三個阿僧祇（無數）？
釋曰：有一些大乘的法師，想要顯示修行有下、中、上三種差別，想要顯示為得到未得到的方便，想要顯示已得到的方便不失去，想要顯示已得到的方便不失去還能增長，想要顯示入住出這三種自在的緣故，所以將阿僧祇（無數）分為三十三個。
論曰：在方便地中，有三個阿僧祇（無數）。一是信行阿僧祇（無數），二是精進行阿僧祇（無數），三是趣向行阿僧祇（無數）。
釋曰：地有兩種，一是方便地，二是正地。未進入正地之前，在方便地中有三個阿僧祇（無數）。在這其中，菩薩奉事諸佛，心中發願，口中立誓，相信如來的正確說法，並且相信如來修習信根最為殊勝。為什麼呢？因為還沒有證得法明。所以，依據修習信根建立一個阿僧祇（無數），名為信行。如果菩薩已經證得法明，信根變得更加堅固，決定知道果報必定可以得到。在這其中，菩薩精進最為殊勝。為什麼呢？因為對於得到的方便，心中已經明瞭，不吝惜快樂，不厭惡痛苦，修習精進的緣故。所以，依據修習精進又建立一個阿僧祇（無數），名為精進行。如果菩薩精進成就，心得清凈，惑障已經去除。在這其中，菩薩趣向最為殊勝。為什麼呢？因為對於真如的觀照，求得之心生起相續，沒有背離捨棄的緣故。所以，依據這種趣向，又建立一個阿僧祇（無數），名為趣向行。
論曰：在十地中，每一地各有三個阿僧祇（無數），分別是入住出。
【English Translation】 English version: These two grounds (referring to the eighth and ninth grounds) have already accomplished the contemplation of no-characteristic and no-effort. Because the mind becomes more subtle and dwells in tranquility. Therefore, relying on tranquility also encompasses these two grounds. The ninth and tenth grounds are superior in wisdom. One is superior in self-liberation, and the other is superior in liberating others. Both can benefit themselves and others. Having passed the stage of tranquility, they engage more in benefiting others. If one departs from the practice of wisdom, there is no other expedient for benefiting others. Therefore, these two grounds practice wisdom more, so relying on wisdom also encompasses these two grounds. For this reason, other schools hold that there are seven asamkhyas (innumerable).
Treatise says: Furthermore, what are the thirty-three asamkhyas (innumerable)?
Explanation says: There are some Mahayana masters who want to show that practice has lower, middle, and upper distinctions, want to show the expedient for obtaining what has not been obtained, want to show the expedient for not losing what has been obtained, want to show the expedient for increasing what has been obtained without losing it, and want to show the three freedoms of entering, dwelling, and exiting. Therefore, they divide the asamkhya (innumerable) into thirty-three.
Treatise says: In the ground of expedient, there are three asamkhyas (innumerable). One is the asamkhya (innumerable) of faith practice, the second is the asamkhya (innumerable) of diligent practice, and the third is the asamkhya (innumerable) of approaching practice.
Explanation says: There are two types of grounds: one is the ground of expedient, and the other is the true ground. Before entering the true ground, there are three asamkhyas (innumerable) in the ground of expedient. Among these, Bodhisattvas serve all Buddhas, make vows in their hearts, make oaths with their mouths, believe in the correct teachings of the Tathagata, and believe that cultivating the root of faith is the most superior. Why? Because they have not yet attained the light of Dharma. Therefore, based on cultivating the root of faith, one asamkhya (innumerable) is established, called faith practice. If a Bodhisattva has already attained the light of Dharma, the root of faith becomes more firm, and they are certain that the result can definitely be obtained. Among these, diligent practice is the most superior. Why? Because they are already clear about the expedient for obtaining, they do not begrudge joy, do not dislike suffering, and cultivate diligence. Therefore, based on cultivating diligence, another asamkhya (innumerable) is established, called diligent practice. If a Bodhisattva's diligence is accomplished, their mind becomes pure, and afflictions and obstacles have been removed. Among these, approaching is the most superior. Why? Because regarding the contemplation of Suchness, the mind of seeking arises continuously, without turning away or abandoning. Therefore, based on this approaching, another asamkhya (innumerable) is established, called approaching practice.
Treatise says: In the ten grounds, each ground has three asamkhyas (innumerable), which are entering, dwelling, and exiting.
釋曰。為除皮煩惱障入初地。為除肉煩惱障住初地。為除心煩惱障出初地。何以故。地地菩薩煩惱有三品。上品名皮。中品名肉。下品名心。上品者下品道所破。中品者中品道所破。下品者上品道所破。乃至第十地其義亦爾。約此三品故各立三阿僧祇。是故異部執有三十三阿僧祇。此三十三阿僧祇。與前三阿僧祇亦等。無有短長義如前釋。前已說有三種阿僧祇劫竟。菩薩經如此劫。修行得無上菩提。菩薩于無始生死中。恒行施等行。恒奉事出世諸佛。從何時修行為始。或說三阿僧祇。或說七阿僧祇。或說三十三阿僧祇。為顯此義故。
論曰。如此阿僧祇修行十地正行圓滿。有善根願力。
釋曰。菩薩有二種力。一善根力。二善願力。善根力者。一切散亂所不能違。善願力者。於一切時中。恒值佛菩薩為善知識。
論曰。心堅進增上。
釋曰。由事善知識不捨菩提心。生生及現世恒增長善根。無復減失。
論曰。三種阿僧祇。說正行成就。
釋曰。若具善根力善願力。心堅增上四義。以此時為阿僧祇之始。諸師說不同故。有三種。經如此阿僧祇時。說修正行得成就。
攝大乘論釋釋依戒學勝相第六
論曰。如此已說入因果修差別。云何應知依戒學差別。
【現代漢語翻譯】 現代漢語譯本 解釋說：爲了去除面板的煩惱障，進入初地（Prathama-bhumi，歡喜地）。爲了去除肌肉的煩惱障，安住于初地。爲了去除心的煩惱障，離開初地。為什麼呢？因為每一地的菩薩的煩惱有三種品級：上品稱為面板，中品稱為肌肉，下品稱為心。上品煩惱能被下品道所破除，中品煩惱能被中品道所破除，下品煩惱能被上品道所破除。乃至第十地（Dashama-bhumi，法雲地）也是同樣的道理。根據這三種品級，所以各自建立三個阿僧祇（asamkhya，無數）。因此，異部（不同的佛教派別）執著有三十三個阿僧祇。這三十三個阿僧祇與前面的三個阿僧祇也是相等的，沒有長短的區別，意義如前解釋。前面已經說了有三種阿僧祇劫（asamkhya-kalpa，無數劫）結束。菩薩經過如此的劫數，修行才能獲得無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。菩薩在無始生死中，恒常行佈施等行為，恒常奉事出世的諸佛。從什麼時候開始修行呢？有的說三個阿僧祇，有的說七個阿僧祇，有的說三十三個阿僧祇。爲了顯明這個意義。 論中說：如此阿僧祇的修行，十地（bhumi，菩薩修行的十個階段）的正行圓滿，具有善根（kusala-mula，善的根源）和願力（pranidhana-bala，誓願的力量）。 解釋說：菩薩有兩種力量：一是善根力，二是善願力。善根力是指一切散亂都不能違背它。善願力是指在一切時候，都能恒常遇到佛菩薩作為善知識（kalyana-mitra，良師益友）。 論中說：心堅固，精進增長。 解釋說：由於侍奉善知識，不捨棄菩提心（bodhicitta，覺悟之心），生生世世以及現世恒常增長善根，不再減少或失去。 論中說：三種阿僧祇，說明正行成就。 解釋說：如果具備善根力、善願力、心堅固、精進增長這四種意義，以這個時候作為阿僧祇的開始。諸位法師的說法不同，所以有三種。經過如此阿僧祇的時間，說明修正行才能得到成就。 《攝大乘論釋》釋依戒學勝相第六 論中說：如此已經說了入因果修的差別，應該如何知道依戒學（sila-siksa，戒律的學習）的差別呢？
【English Translation】 English version Explanation: To remove the affliction-obscuration of the skin, one enters the first bhumi (Prathama-bhumi, Joyful Ground). To remove the affliction-obscuration of the flesh, one abides in the first bhumi. To remove the affliction-obscuration of the mind, one exits the first bhumi. Why is this so? Because the afflictions of the bodhisattvas of each bhumi have three grades: the superior grade is called skin, the middle grade is called flesh, and the inferior grade is called mind. The superior grade is destroyed by the inferior path, the middle grade is destroyed by the middle path, and the inferior grade is destroyed by the superior path. Even up to the tenth bhumi (Dashama-bhumi, Cloud of Dharma Ground), the meaning is the same. Based on these three grades, three asamkhyas (asamkhya, countless) are established for each. Therefore, other schools hold that there are thirty-three asamkhyas. These thirty-three asamkhyas are equal to the previous three asamkhyas, with no difference in length, as explained before. It has already been said that three asamkhya-kalpas (asamkhya-kalpa, countless eons) have ended. Bodhisattvas, after cultivating for such kalpas, attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Bodhisattvas, in beginningless samsara, constantly practice giving and other practices, and constantly serve the Buddhas who have transcended the world. From when does cultivation begin? Some say three asamkhyas, some say seven asamkhyas, and some say thirty-three asamkhyas. This is to clarify this meaning. The treatise says: Such asamkhya of cultivation, the correct practice of the ten bhumis (bhumi, ten stages of bodhisattva practice) is perfected, possessing roots of virtue (kusala-mula, roots of goodness) and the power of vows (pranidhana-bala, power of vows). Explanation: Bodhisattvas have two kinds of power: one is the power of roots of virtue, and the other is the power of good vows. The power of roots of virtue is that which cannot be violated by any distraction. The power of good vows is that at all times, one constantly encounters Buddhas and bodhisattvas as kalyana-mitras (kalyana-mitra, good spiritual friends). The treatise says: The mind is firm, and progress increases. Explanation: Because of serving good spiritual friends, one does not abandon bodhicitta (bodhicitta, the mind of enlightenment), and in life after life and in the present life, one constantly increases roots of virtue, without any decrease or loss. The treatise says: Three asamkhyas explain the accomplishment of correct practice. Explanation: If one possesses the four meanings of the power of roots of virtue, the power of good vows, a firm mind, and increasing progress, this time is taken as the beginning of the asamkhya. Because the explanations of the teachers differ, there are three kinds. After such an asamkhya of time, it is said that correct practice is cultivated and accomplished. Commentary on the Compendium of the Great Vehicle, Sixth: Superior Aspects of Learning Based on Precepts The treatise says: Thus, the differences in entering, cause, effect, and cultivation have been explained. How should one know the differences in learning based on precepts (sila-siksa, the learning of precepts)?
釋曰。前于入因果修差別中。已約諸地明修差別。未明菩薩依戒學與二乘有差別故。問云何應知。
論曰。應知如於菩薩地正受菩薩戒品中說。
釋曰。地有二種。一十地經。二地持論。十地經於二地品中。廣說正受菩薩戒法。地持論于尸羅波羅蜜品中。廣說正受菩薩戒法應如此知。
論曰。若略說由四種差別。應知菩薩戒有差別。
釋曰。若廣釋戒有十一種義。一名二名義三相四因五果六對治。七清凈八不清凈九得方便十立難十一救難。若不依此解名為略說。又若具明九品差別為廣。若說四品差別為略。
論曰。何者為四。一品類差別。
釋曰。一切菩薩戒。若以品類攝之。不出三種。
論曰。二共不共學處差別。
釋曰。于性戒中名共學處。于制戒中名不共學處。此二中菩薩與二乘皆有差別。
論曰。三廣大差別。
釋曰。此戒與二乘一向不同。
論曰。四甚深差別。
釋曰。如來不於二乘中說。亦非二乘所行。
論曰。品類差別者有三種。一攝正護戒。
釋曰。謂比丘比丘尼。式叉摩尼沙彌沙彌尼。優婆塞優婆夷。此戒是在家出家二部七眾所持戒。
論曰。二攝善法戒。
釋曰。從受正護戒。后為得大菩
【現代漢語翻譯】 現代漢語譯本： 解釋：前面在『入因果修差別』中，已經依據各個菩薩地說明了修行的差別。但還沒有說明菩薩依據戒律的學習與二乘（聲聞乘和緣覺乘）的差別，所以提問：『如何應當知道？』
論：應當知道，就像在《菩薩地》的『正受菩薩戒品』中所說的那樣。
解釋：『地』有兩種，一是《十地經》，二是《地持論》。《十地經》在第二地品中，詳細地說明了正受菩薩戒的方法。《地持論》在《尸羅波羅蜜品》（戒波羅蜜品）中，詳細地說明了正受菩薩戒的方法，應當如此瞭解。
論：如果簡略地說，由四種差別，應當知道菩薩戒有差別。
解釋：如果廣泛地解釋戒，有十一種意義：一名，二名義，三相，四因，五果，六對治，七清凈，八不清凈，九得方便，十立難，十一救難。如果不依據這些來解釋，就稱為簡略地說。另外，如果詳細地說明九品差別，就稱為廣泛；如果只說四品差別，就稱為簡略。
論：哪四種差別呢？一是品類差別。
解釋：一切菩薩戒，如果用品類來概括，不出三種。
論：二是共與不共學處差別。
解釋：在性戒（根本戒）中，稱為共學處；在制戒（遮戒）中，稱為不共學處。在這兩種戒中，菩薩與二乘都有差別。
論：三是廣大差別。
解釋：此戒與二乘完全不同。
論：四是甚深差別。
解釋：如來不在二乘中宣說，也不是二乘所修行的。
論：品類差別有三種：一、攝正護戒。
解釋：指比丘（bhiksu，男性出家人），比丘尼（bhiksuni，女性出家人），式叉摩尼（siksamana，預備比丘尼），沙彌（sramanera，小沙彌），沙彌尼（sramanerika，小沙彌尼），優婆塞（upasaka，在家男居士），優婆夷（upasika，在家女居士）。此戒是在家和出家兩部分七眾所持的戒。
論：二、攝善法戒。
解釋：從受持正護戒之後，爲了獲得大的菩提心...
【English Translation】 English version: Commentary: Previously, in the section on 'Differences in Practice Based on Cause and Effect,' the differences in practice were explained based on the various Bodhisattva grounds (bhumis). However, the difference between a Bodhisattva's learning based on precepts and that of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) has not been clarified. Therefore, the question is asked: 'How should one know?'
Treatise: One should know as it is said in the 'Chapter on Rightly Receiving the Bodhisattva Precepts' in the Bodhisattva-bhumi (Bodhisattva Ground).
Commentary: There are two kinds of 'ground': one is the Dasabhumika Sutra (Ten Grounds Sutra), and the other is the Bodhisattva-bhumi Sutra (Grounds of the Bodhisattva Sutra). The Dasabhumika Sutra, in the second ground chapter, explains in detail the method of rightly receiving the Bodhisattva precepts. The Bodhisattva-bhumi Sutra, in the Sila-paramita Chapter (Precepts Paramita Chapter), explains in detail the method of rightly receiving the Bodhisattva precepts. One should understand it in this way.
Treatise: If speaking briefly, one should know that there are differences in the Bodhisattva precepts due to four kinds of distinctions.
Commentary: If explaining the precepts extensively, there are eleven meanings: one is name, two is meaning of name, three is characteristic, four is cause, five is result, six is antidote, seven is purity, eight is impurity, nine is means of attainment, ten is establishing difficulty, and eleven is rescuing from difficulty. If one does not explain based on these, it is called speaking briefly. Furthermore, if one explains the nine kinds of differences in detail, it is called extensive; if one only speaks of four kinds of differences, it is called brief.
Treatise: What are the four kinds of distinctions? One is the distinction of categories.
Commentary: All Bodhisattva precepts, if summarized by category, do not go beyond three kinds.
Treatise: Two is the distinction between shared and unshared objects of learning.
Commentary: In the nature precepts (fundamental precepts), they are called shared objects of learning; in the prohibitive precepts (secondary precepts), they are called unshared objects of learning. In these two kinds of precepts, there are differences between Bodhisattvas and the Two Vehicles.
Treatise: Three is the distinction of vastness.
Commentary: This precept is completely different from the Two Vehicles.
Treatise: Four is the distinction of profundity.
Commentary: The Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) does not expound it in the Two Vehicles, nor is it practiced by the Two Vehicles.
Treatise: The distinction of categories has three kinds: first, the precepts of embracing the rightly protected.
Commentary: This refers to bhiksu (bhiksu, a male monastic), bhiksuni (bhiksuni, a female monastic), siksamana (siksamana, a probationer nun), sramanera (sramanera, a novice monk), sramanerika (sramanerika, a novice nun), upasaka (upasaka, a male lay follower), and upasika (upasika, a female lay follower). These precepts are held by the seven assemblies of both the monastic and lay communities.
Treatise: Second, the precepts of embracing good dharmas.
Commentary: After receiving and upholding the precepts of rightly protected, in order to attain great Bodhicitta (Bodhicitta, the mind of enlightenment)...
提。菩薩生長一切善法。謂聞思修慧及身口意善。乃至十波羅蜜。
論曰。三攝眾生利益戒。
釋曰。略說有四種。謂隨眾生根性。安立眾生於善道及三乘。復有四種。一拔濟四惡道。二拔濟不信及疑惑。三拔濟憎背正教。四拔濟愿樂下乘。云何此三與二乘有差別。二乘但有攝正護戒。無餘二戒。何以故。二乘但求滅解脫障。不求滅一切智障。但求自度不求度他。不能成熟佛法及成熟眾生。是故無攝善法戒及攝眾生利益戒。
論曰。此中攝正護戒。應知是二戒依止。
釋曰。若人不離惡。能生善及能利益眾生。無有是處。故正護戒是餘二戒依止。
論曰。攝善法戒是得佛法生起依止。攝眾生利益戒是成熟眾生依止。
釋曰。攝善法戒先攝聞思修三慧。一切佛法皆從此生起。何以故。以一切佛法皆不捨智慧故。攝眾生戒所謂四攝。初攝令成自眷屬背惡向善。第二攝未發心令發心。第三攝已發心令成熟。第四攝已成熟令解脫。此三種戒以何法為因。三根為別因。二根為通因。三根為別因者。精進根為第一戒因。智根為第二戒因。定根為第三戒因。二根為通因者。信念二根通為三戒因。複次六法為因。一依善知識。二依正聞。三依正思。四依信根。五依厭惡生死。六依慈心。複次有四
【現代漢語翻譯】 現代漢語譯本： 提（菩提）。菩薩增長一切善法，包括聞、思、修的智慧以及身、口、意所行的善，乃至十波羅蜜（十種到達彼岸的方法）。
論曰：三種戒律是爲了攝受眾生，利益眾生。
釋曰：簡略地說，有四種攝受，即隨順眾生的根性，使眾生安立於善道以及三乘（聲聞乘、緣覺乘、菩薩乘）。又有四種利益：一是拔濟四惡道（地獄、餓鬼、畜生、阿修羅），二是拔濟不信和疑惑，三是拔濟憎恨背離正教，四是拔濟愿樂於下乘。為什麼這三種戒律與二乘（聲聞乘、緣覺乘）有所差別呢？二乘只有攝正護戒，沒有其餘兩種戒律。為什麼呢？因為二乘只求滅除解脫的障礙，不求滅除一切智的障礙，只求自度而不求度他人，不能成熟佛法以及成熟眾生。因此沒有攝善法戒和攝眾生利益戒。
論曰：這其中，攝正護戒，應當知道是其餘兩種戒律的依止。
釋曰：如果一個人不遠離惡，就不能生起善，也不能利益眾生，這是不可能的。所以攝正護戒是其餘兩種戒律的依止。
論曰：攝善法戒是獲得佛法生起的依止，攝眾生利益戒是成熟眾生的依止。
釋曰：攝善法戒首先攝受聞、思、修三種智慧。一切佛法都從此生起。為什麼呢？因為一切佛法都不捨棄智慧的緣故。攝眾生戒，就是所謂的四攝（佈施、愛語、利行、同事）。首先攝受眾生，使他們成為自己的眷屬，背離惡行，趨向善良。第二攝受未發菩提心的人，使他們發起菩提心。第三攝受已發菩提心的人，使他們成熟。第四攝受已經成熟的人，使他們解脫。這三種戒律以什麼法為因呢？三根（精進根、智根、定根）為別因，二根（信根、念根）為通因。三根為別因是指：精進根是第一種戒律的因，智根是第二種戒律的因，定根是第三種戒律的因。二根為通因是指：信根和念根普遍作為三種戒律的因。再次，有六種法作為因：一是依止善知識，二是依止正確的聽聞，三是依止正確的思考，四是依止信根，五是依止厭惡生死，六是依止慈心。再次，有四種……
【English Translation】 English version: Ti (Bodhi). Bodhisattvas cultivate all wholesome dharmas, including the wisdom of hearing, thinking, and meditating, as well as the wholesome actions of body, speech, and mind, up to the ten Paramitas (ten perfections to reach the other shore).
Treatise says: The three precepts are to gather and benefit sentient beings.
Explanation says: Briefly, there are four types of gathering, which are to establish sentient beings in the path of goodness and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) according to their nature. There are also four types of benefits: first, to rescue from the four evil realms (hell, hungry ghosts, animals, asuras); second, to rescue from disbelief and doubt; third, to rescue from hatred and turning away from the true teachings; fourth, to rescue those who desire the lower vehicle. Why are these three precepts different from the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna)? The Two Vehicles only have the precept of gathering and protecting the precepts, and do not have the other two precepts. Why? Because the Two Vehicles only seek to eliminate the obstacles to liberation, and do not seek to eliminate the obstacles to omniscience. They only seek to liberate themselves and do not seek to liberate others, and cannot mature the Buddha-dharma and mature sentient beings. Therefore, they do not have the precept of gathering wholesome dharmas and the precept of benefiting sentient beings.
Treatise says: Among these, the precept of gathering and protecting the precepts should be known as the basis for the other two precepts.
Explanation says: If a person does not abandon evil, they cannot generate good and cannot benefit sentient beings. This is impossible. Therefore, the precept of gathering and protecting the precepts is the basis for the other two precepts.
Treatise says: The precept of gathering wholesome dharmas is the basis for the arising of the Buddha-dharma, and the precept of benefiting sentient beings is the basis for maturing sentient beings.
Explanation says: The precept of gathering wholesome dharmas first gathers the three wisdoms of hearing, thinking, and meditating. All Buddha-dharma arises from this. Why? Because all Buddha-dharma does not abandon wisdom. The precept of gathering sentient beings is the so-called Four Sangrahas (giving, kind speech, beneficial action, cooperation). First, gather sentient beings, making them one's own retinue, turning away from evil and towards goodness. Second, gather those who have not generated Bodhicitta, causing them to generate Bodhicitta. Third, gather those who have already generated Bodhicitta, causing them to mature. Fourth, gather those who have already matured, causing them to be liberated. What dharma is the cause of these three precepts? The three roots (root of vigor, root of wisdom, root of concentration) are the specific causes, and the two roots (root of faith, root of mindfulness) are the common causes. The three roots as specific causes means: the root of vigor is the cause of the first precept, the root of wisdom is the cause of the second precept, and the root of concentration is the cause of the third precept. The two roots as common causes means: the root of faith and the root of mindfulness are universally the causes of the three precepts. Furthermore, there are six dharmas as causes: first, relying on a good teacher; second, relying on correct hearing; third, relying on correct thinking; fourth, relying on the root of faith; fifth, relying on aversion to samsara; sixth, relying on loving-kindness. Furthermore, there are four...
種因。一從他正受得。二從清凈意得。三從厭怖對治得。四從不犯戒起。恭敬憶念得。複次有四種因。能令菩薩戒清凈。一能離犯戒因。二依止破戒對治。謂念處等。三依止寂靜。謂不依止勝生處。迴向為一切眾生得涅槃故。四由具根本十善。所成方便所隨非覺觀所損。憶念所攝迴向佛果故。此三種戒以何法為體。不起惱害他意。生善身口意業為體。離取為類。此三種戒以何法為用。正護戒能令心安住。攝善法戒能成熟佛法。攝眾生戒能成熟眾生。一切菩薩正事不出此三用。由心得安住無有疲悔故。能成熟佛法。由成熟佛法故能成熟眾生。
論曰。共學處戒者。是菩薩遠離性罪戒。
釋曰。殺生等名性罪。性罪必由煩惱起。染污心地后則作殺等業。又有制無制。若作此業皆悉成罪故。名性罪。又如來未出世。及出世后未制戒。若人犯此罪。於世間中王等如理治罰。外道等為離此罪。立出家法故名性罪。于性罪中。菩薩與二乘同離故名共學處。
論曰。不共學處戒者。是菩薩遠離制罪所立戒。
釋曰。謂立掘地拔草等制。菩薩遠離與二乘不同。何以故。
論曰。此戒中或聲聞是處有罪。菩薩于中無罪。或菩薩是處有罪。聲聞于中無罪。
釋曰。如來制戒有二種意。一為聲聞自度故
【現代漢語翻譯】 現代漢語譯本 種因。有四種原因可以導致（菩薩）戒律的產生：第一，從如理如法地受戒而得；第二，從清凈的意樂而得；第三，從對治厭煩怖畏而得；第四，從不違犯戒律開始，恭敬地憶念戒律而得。此外，有四種原因，能夠使菩薩的戒律清凈：第一，能夠遠離違犯戒律的原因；第二，依靠破戒的對治方法，比如四念處等；第三，依靠寂靜之處，即不依止能帶來殊勝果報的地方，而是迴向一切眾生，爲了他們獲得涅槃；第四，由於具備根本的十善業，由這些善業所成就的方便法門相隨，不被覺觀所損害，被憶念所攝持，迴向于成就佛果。這三種戒律以什麼法為體？以不起惱害他人的意念，生起善良的身口意業為體。以遠離貪取為類別。這三種戒律以什麼法為用？正護戒能夠使心安住；攝善法戒能夠成熟佛法；攝眾生戒能夠成熟眾生。一切菩薩的正當事業，都離不開這三種作用。由於心得安住，沒有疲憊和後悔，所以能夠成熟佛法。由於成熟佛法，所以能夠成熟眾生。
論曰：共同學處戒，是菩薩遠離自性罪的戒律。
釋曰：殺生等被稱為自性罪。自性罪必定由煩惱而起，染污心地之後就會造作殺生等惡業。又有制定和未制定之分。如果造作這些惡業，無論是否制定戒律，都會構成罪過，所以稱為自性罪。又如來佛未出世，以及出世后未制定戒律時，如果有人犯下這些罪過，世間的國王等會按照道理進行懲罰，外道等爲了遠離這些罪過，設立出家之法，所以稱為自性罪。在自性罪中，菩薩與聲聞乘共同遠離，所以稱為共同學處。
論曰：不共同學處戒，是菩薩遠離佛所制定的罪的戒律。
釋曰：指佛所制定的掘地、拔草等戒律。菩薩遠離這些戒律與聲聞乘不同。為什麼呢？
論曰：在這種戒律中，有些情況下聲聞乘這樣做是有罪的，而菩薩這樣做沒有罪；有些情況下菩薩這樣做是有罪的，而聲聞乘這樣做沒有罪。
釋曰：如來制定戒律有兩種用意：第一，爲了聲聞乘自我解脫。
【English Translation】 English version The causes. There are four causes that can lead to the arising of (Bodhisattva) precepts: First, it is obtained from receiving the precepts properly and lawfully; second, it is obtained from pure intention; third, it is obtained from counteracting aversion and fear; fourth, it starts from not violating the precepts and respectfully remembering them. Furthermore, there are four causes that can purify the Bodhisattva's precepts: First, it can stay away from the causes of violating the precepts; second, relying on the remedies for breaking the precepts, such as the Four Foundations of Mindfulness (念處); third, relying on tranquility, that is, not relying on places that bring about superior rebirths, but dedicating the merit to all sentient beings, for them to attain Nirvana; fourth, due to possessing the fundamental ten virtuous deeds, accompanied by the skillful means accomplished by these virtuous deeds, not harmed by perception and observation, embraced by mindfulness, and dedicated to the attainment of Buddhahood. What Dharma is the essence of these three types of precepts? Taking the non-arising of thoughts that harm others, and the arising of virtuous deeds of body, speech, and mind as the essence. Taking the separation from grasping as the category. What Dharma is the function of these three types of precepts? The precept of guarding the precepts properly can bring peace of mind; the precept of gathering good Dharmas can mature the Buddha Dharma; the precept of gathering sentient beings can mature sentient beings. All the proper activities of a Bodhisattva cannot be separated from these three functions. Because the mind is at peace, without fatigue and regret, it can mature the Buddha Dharma. Because the Buddha Dharma is matured, sentient beings can be matured.
Treatise says: The precepts of shared learning are the precepts by which Bodhisattvas stay away from the naturally sinful precepts.
Explanation says: Killing and the like are called naturally sinful. Naturally sinful deeds necessarily arise from afflictions, defiling the mind, and then committing evil deeds such as killing. There are also those that are prescribed and those that are not. If these evil deeds are committed, whether or not precepts have been prescribed, they constitute offenses, so they are called naturally sinful. Also, when the Tathagata (如來) had not yet appeared in the world, and after appearing in the world but before prescribing precepts, if someone committed these offenses, the kings and others in the world would punish them according to reason. Externalists (外道) and others established the monastic life to stay away from these offenses, so they are called naturally sinful. Among the naturally sinful, Bodhisattvas and Sravakas (聲聞乘) jointly stay away from them, so they are called shared learning.
Treatise says: The precepts of unshared learning are the precepts established by Bodhisattvas to stay away from the offenses prescribed by the Buddha.
Explanation says: It refers to the precepts prescribed by the Buddha, such as digging the ground and pulling up grass. Bodhisattvas stay away from these precepts differently from Sravakas. Why?
Treatise says: In these precepts, in some cases, it is an offense for Sravakas to do so, but it is not an offense for Bodhisattvas to do so; in some cases, it is an offense for Bodhisattvas to do so, but it is not an offense for Sravakas to do so.
Explanation says: The Tathagata prescribed precepts with two intentions: First, for the Sravakas to liberate themselves.
制戒。二為菩薩自度度他故制戒。聲聞菩薩立意受戒亦復如是。故此二人持犯有異。如聲聞若安居中行則犯戒。不行則不犯。菩薩見遊行于眾生有利益。不行則犯戒。行則不犯。
論曰。菩薩有治身口意三品為戒。聲聞但有治身口為戒。
釋曰。戒類不同。菩薩戒以三業善行為體。聲聞戒以身口善行為體。
論曰。是故菩薩有心地犯罪。聲聞則無此事。
釋曰。菩薩若有七種覺觀等。起菩薩心地罪。犯菩薩戒。聲聞則不如此。菩薩戒通相云何。
論曰。若略說所有身口意業事能生眾生利益。無有過失。此業菩薩皆應受學修行。
釋曰。若有利益有過失不應行。譬如女人語菩薩言。汝取我。若汝不取我有是處。我應死。若我不死必當殺汝。菩薩若隨其語彼則不死。又不起惡事。則有利益。但取女人則成過失故不應行。若無利益無過失亦不應行。如二乘不能利他亦無過失。有利益無過失。即是菩薩戒。應生聞慧為受。應生思慧為學。應生修慧為修行。
論曰。如此應知共不共戒差別。
釋曰。如此菩薩與二乘于性戒中亦有差別。即心所持及非心所持。于制戒中。亦有差別。謂利他不利他故。菩薩與二乘戒有差別。菩薩與二乘戒復有差別。謂廣大差別。此廣大有何義復有
【現代漢語翻譯】 現代漢語譯本： 制戒的原因有兩種：一是為聲聞（Śrāvaka，聽聞佛法而修行的弟子）自度而制戒，二是為菩薩（Bodhisattva，立志成佛的修行者）自度度他而制戒。聲聞和菩薩立意受戒也是如此。因此，這兩種人持戒和犯戒的情況有所不同。例如，聲聞如果在安居（Varṣā，雨季的閉關修行）期間出行，則犯戒；不出行，則不犯戒。菩薩如果見到某種行為對眾生有利益，而不去做，則犯戒；做了，則不犯戒。
論曰：菩薩有治理身、口、意三方面的戒律，而聲聞只有治理身、口兩方面的戒律。
釋曰：戒律的類別不同。菩薩戒以身、口、意三業的善行為本體，而聲聞戒以身、口善行為本體。
論曰：因此，菩薩會有心地犯罪的情況，而聲聞則沒有這種情況。
釋曰：菩薩如果有七種覺觀等生起，就會產生菩薩心地罪，從而觸犯菩薩戒。聲聞則不會這樣。菩薩戒的總相是什麼呢？
論曰：如果簡略地說，所有身、口、意業的行為能夠給眾生帶來利益，而沒有過失，那麼這種行為菩薩都應該接受學習和修行。
釋曰：如果有利益但有過失，就不應該做。例如，一個女人對菩薩說：『你娶我吧。如果你不娶我，我就會死。如果我不死，我一定會殺了你。』菩薩如果聽從她的話，她就不會死，也不會做惡事，這就有利益。但是娶這個女人就會有過失，所以不應該做。如果沒有利益也沒有過失，也不應該做。例如，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）不能利益他人，也沒有過失。有利益而沒有過失，這就是菩薩戒。應該通過聽聞佛法產生聞慧來接受，應該通過思考產生思慧來學習，應該通過修行產生修慧來修行。
論曰：這樣就應該知道共同戒和不共同戒的區別。
釋曰：這樣，菩薩與二乘在性戒（Prakṛti-śīla，本性戒）中也有差別，即心所持和非心所持。在制戒（Prajñapti-śīla，佛制戒）中，也有差別，即是否利益他人。所以菩薩與二乘的戒律有差別。菩薩與二乘的戒律還有差別，即廣大的差別。這個廣大有什麼意義呢？還有...
【English Translation】 English version: There are two reasons for establishing precepts: first, for the Śrāvaka (disciples who practice by listening to the Buddha's teachings) to liberate themselves; second, for the Bodhisattva (practitioners who aspire to Buddhahood) to liberate themselves and others. The intention of Śrāvakas and Bodhisattvas in taking precepts is also the same. Therefore, the ways in which these two types of people uphold or violate precepts are different. For example, if a Śrāvaka travels during the Varṣā (rainy season retreat), they violate the precept; if they do not travel, they do not violate it. If a Bodhisattva sees that an action is beneficial to sentient beings and does not do it, they violate the precept; if they do it, they do not violate it.
Treatise says: Bodhisattvas have precepts that govern the three aspects of body, speech, and mind, while Śrāvakas only have precepts that govern the body and speech.
Explanation says: The categories of precepts are different. The Bodhisattva precepts have the good actions of the three karmas (body, speech, and mind) as their essence, while the Śrāvaka precepts have the good actions of body and speech as their essence.
Treatise says: Therefore, Bodhisattvas can commit offenses in their minds, while Śrāvakas do not have this possibility.
Explanation says: If a Bodhisattva has seven types of perceptions, etc., arising, they will generate offenses of the mind, thus violating the Bodhisattva precepts. Śrāvakas are not like this. What is the general characteristic of the Bodhisattva precepts?
Treatise says: Briefly speaking, all actions of body, speech, and mind that can bring benefit to sentient beings without any faults, these actions Bodhisattvas should all accept, learn, and practice.
Explanation says: If there is benefit but also fault, it should not be done. For example, a woman says to a Bodhisattva: 'Marry me. If you don't marry me, I will die. If I don't die, I will definitely kill you.' If the Bodhisattva follows her words, she will not die and will not do evil, which is beneficial. However, marrying this woman would be a fault, so it should not be done. If there is no benefit and no fault, it should also not be done. For example, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot benefit others, but they also have no faults. If there is benefit and no fault, that is the Bodhisattva precept. One should generate the wisdom of hearing (śruta-mayā prajñā) to receive it, generate the wisdom of thinking (cintā-mayā prajñā) to learn it, and generate the wisdom of cultivation (bhāvanā-mayā prajñā) to practice it.
Treatise says: In this way, one should understand the difference between common and uncommon precepts.
Explanation says: In this way, there is also a difference between Bodhisattvas and the Two Vehicles in the nature precepts (Prakṛti-śīla), namely, those held by the mind and those not held by the mind. In the established precepts (Prajñapti-śīla), there is also a difference, namely, whether or not they benefit others. Therefore, there is a difference between the precepts of Bodhisattvas and the Two Vehicles. There is also a difference between the precepts of Bodhisattvas and the Two Vehicles, namely, a vast difference. What is the meaning of this vastness? And there is...
幾種。
論曰。廣大差別者。應知有四種。由四種廣大故。
釋曰。廣大有四義。一以最勝義。專為他不求報恩及生死果。又利益無窮。由此二義故名為勝。二長遠義。三大劫阿僧祇修行故。三以圓滿義。依真俗及利益他事三境。生福德智慧具足故。四以自在義。依大乘光等四種三摩提。為利益他能行種種方便故。
論曰。一種種無量學處廣大。
釋曰。菩薩學處有二義。一種種二無量。種種顯多。無量顯大。一切惡無不離。一切善無不修。一切眾生無不度故。名種種。持此三戒。時節無際功用無餘。故稱無量。
論曰。二能攝無量福德廣大。
釋曰。六度四攝因果各有九品。是名無量福德。如地持論說。如此無量福德聚。悉是菩薩戒攝。
論曰。三攝一切眾生利益安樂意廣大。
釋曰。善教眾生令離惡處安立善處。是名利益意。此功德于未來所得果報。愿一切眾生如意受用。是名安樂意。又大悲拔苦名利益意。大慈與樂名安樂意。又令得一切出世事名利益意。令得世間勝事名安樂意。又此廣大以四攝為體。前二攝名安樂意。后二攝名利益意。
論曰。四無上菩提依止廣大。
釋曰。由菩薩戒有三品及九品。戒能攝如來三種勝德及九種勝德故。正護戒
【現代漢語翻譯】 現代漢語譯本：
論曰：廣大的差別，應當知道有四種，由這四種廣大而成立。
釋曰：廣大的意義有四種。第一是最殊勝的意義，專門爲了他人，不求回報恩情以及生死果報，並且利益無窮。由於這兩種意義，所以稱為殊勝。第二是長遠的意義，因為要經歷三大阿僧祇劫（asaṃkhya，無數）修行。第三是圓滿的意義，依據真諦、俗諦以及利益他人這三種境界，生起福德和智慧，並且具足。第四是自在的意義，依靠大乘的光明等四種三摩地（samādhi，禪定），爲了利益他人，能夠施行種種方便。
論曰：第一，種種無量的學處廣大。
釋曰：菩薩的學處有兩種意義：一種是種種，一種是無量。『種種』顯示其多，『無量』顯示其大。一切惡行沒有不遠離的，一切善行沒有不修習的，一切眾生沒有不度化的，所以名為『種種』。受持這三種戒律，時間上沒有間斷，功用上沒有剩餘，所以稱為『無量』。
論曰：第二，能夠攝取無量福德廣大。
釋曰：六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）和四攝（saṃgrahavastu，佈施、愛語、利行、同事）的因和果，各自有九品，這稱為無量福德。如《地持論》所說，如此無量的福德聚集，全部都是菩薩戒所攝持。
論曰：第三，攝取一切眾生，利益安樂的意願廣大。
釋曰：善巧教導眾生，使他們遠離惡處，安立於善處，這稱為利益意。將此功德在未來所得的果報，愿一切眾生如意受用，這稱為安樂意。又，以大悲心拔除痛苦，名為利益意；以大慈心給予快樂，名為安樂意。又，使眾生得到一切出世間的事情，名為利益意；使眾生得到世間殊勝的事情，名為安樂意。並且，這種廣大以四攝為體。前兩種攝取名為安樂意，后兩種攝取名為利益意。
論曰：第四，無上菩提的依止廣大。
釋曰：由於菩薩戒有三品以及九品，戒律能夠攝取如來的三種殊勝功德以及九種殊勝功德，所以能夠正確地守護戒律。
【English Translation】 English version:
Treatise says: The vast differences, it should be known that there are four kinds, established by these four kinds of vastness.
Explanation says: Vastness has four meanings. First is the meaning of utmost excellence, exclusively for others, not seeking repayment of kindness or the fruits of birth and death, and benefiting infinitely. Because of these two meanings, it is called excellent. Second is the meaning of long duration, because it requires practicing for three great asaṃkhya kalpas (asaṃkhya, countless). Third is the meaning of completeness, based on the three realms of truth, conventional truth, and benefiting others, generating merit and wisdom, and being complete. Fourth is the meaning of freedom, relying on the four kinds of samādhi (samādhi, concentration) such as the light of the Mahayana, being able to practice various skillful means for the benefit of others.
Treatise says: First, the vastness of various immeasurable training precepts.
Explanation says: The training precepts of a Bodhisattva have two meanings: one is various, and one is immeasurable. 'Various' shows its multiplicity, 'immeasurable' shows its greatness. There is no evil that is not abandoned, no good that is not cultivated, and no sentient being that is not liberated, therefore it is called 'various'. Upholding these three kinds of precepts, there is no interruption in time, and there is no remainder in function, therefore it is called 'immeasurable'.
Treatise says: Second, the ability to gather immeasurable merit is vast.
Explanation says: The causes and effects of the six pāramitās (pāramitā, generosity, morality, patience, diligence, concentration, wisdom) and the four saṃgrahavastus (saṃgrahavastu, generosity, kind speech, beneficial action, cooperation) each have nine grades, which are called immeasurable merit. As stated in the Yogācārabhūmi-śāstra, such a gathering of immeasurable merit is all encompassed by the Bodhisattva precepts.
Treatise says: Third, the intention to gather all sentient beings, benefiting and bringing them happiness, is vast.
Explanation says: Skillfully teaching sentient beings, causing them to be far from evil places and establishing them in good places, this is called the intention of benefit. Taking the merit and the resulting rewards obtained in the future, wishing that all sentient beings may enjoy them as they wish, this is called the intention of happiness. Also, removing suffering with great compassion is called the intention of benefit; giving happiness with great loving-kindness is called the intention of happiness. Also, causing sentient beings to obtain all transcendental matters is called the intention of benefit; causing sentient beings to obtain supreme worldly matters is called the intention of happiness. Furthermore, this vastness has the four saṃgrahavastus as its essence. The first two saṃgrahavastus are called the intention of happiness, and the latter two saṃgrahavastus are called the intention of benefit.
Treatise says: Fourth, the reliance on unsurpassed Bodhi is vast.
Explanation says: Because the Bodhisattva precepts have three grades and nine grades, the precepts are able to encompass the three kinds of supreme virtues and the nine kinds of supreme virtues of the Tathagata, therefore one is able to correctly protect the precepts.
為如來斷德因。攝善法戒為如來智德因。攝眾生戒為如來恩德因。九品戒為如來九德因。此如前說。由果廣大故因廣大。果廣大有三義。一從廣大因生。謂三十三大劫阿僧祇。修行十度十地等為因。二所得廣大。謂一切智一切種智所攝。如來恒伽沙數功德。三利益廣大。謂利益凡夫及三乘。乃至窮生死後際。此四種廣大戒。並是無上菩提依止。但菩薩能修。二乘悉無此事。故稱差別。
論曰。甚深差別者。若菩薩由如此方便勝智。行殺生等十事。無染濁過失生無量福德。速得無上菩提勝果。
釋曰。如菩薩能行如所堪行方便勝智。今顯此二義。若菩薩能知如此事。有人必應作無間等惡業。菩薩了知其心。無別方便可令離此惡行。唯有斷命為方便。能使不作此惡。又知此人捨命必生善道。若不捨命決行此業。墮劇難處長時受苦。菩薩知此事已作如是念。若我行此殺業必墮地獄。愿我為彼受此苦報。當令彼人于現在世受少輕苦。于未來世久受大樂。譬如良醫治有病者。先加輕苦后除重疾。菩薩所行亦復如是。于菩薩道無非福德故。離染濁過失。因此生長無量福德故。能疾證無上菩提。如此方便最為甚深。行益等行亦復如是。
論曰。複次有變化所作身口業。應知是菩薩甚深戒。
釋曰。前明實事
【現代漢語翻譯】 現代漢語譯本 為如來斷除煩惱的因是斷德因（斷除煩惱的因）。攝取善法的戒律是如來智德因（智慧功德的因）。攝受眾生的戒律是如來恩德因（恩惠功德的因）。九品戒是如來九德因（九種功德的因）。這些都如前面所說。由於果報廣大，所以因也廣大。果報廣大有三種含義：一是來源於廣大的因，即三十三大劫阿僧祇（無數）修行十度（十種波羅蜜）十地（菩薩修行的十個階段）等作為因。二是所得廣大，即一切智（對一切法的總體認識）、一切種智（對一切法的各個方面和細節的認識）所攝。如來恒河沙數功德。三是利益廣大，即利益凡夫和聲聞、緣覺、菩薩三乘，乃至窮盡生死之後的未來。這四種廣大戒，都是無上菩提（最高的覺悟）的依止。但只有菩薩才能修習，聲聞和緣覺都沒有這種能力。所以稱為差別。 論曰：甚深差別是指，如果菩薩通過如此方便的殊勝智慧，行殺生等十事，沒有染污的過失，反而能產生無量的福德，迅速獲得無上菩提的殊勝果報。 釋曰：如菩薩能行如所堪行方便勝智。現在闡明這兩種含義。如果菩薩能知道這件事，有人必定會造作無間地獄等惡業。菩薩瞭解他的心，沒有其他方便可以使他離開這種惡行，只有斷除他的生命才能阻止他造作這種惡業。又知道這個人捨棄生命后必定會往生善道，如果不捨棄生命，必定會造作這種惡業，墮入極度艱難的地方，長時間遭受痛苦。菩薩知道這件事後，就作這樣的念頭：如果我行這種殺業，必定會墮入地獄，我願意為他承受這種苦報，應當讓那個人在現在世受到少許輕微的痛苦，在未來世長久地享受巨大的快樂。譬如良醫治療有病的人，先施加輕微的痛苦，然後去除嚴重的疾病。菩薩所行也是如此。在菩薩道中，沒有不是福德的，所以遠離染污的過失。因此生長無量的福德，所以能夠迅速證得無上菩提。如此方便最為甚深。行益等行也是如此。 論曰：再次，有變化所作的身口業，應當知道這是菩薩甚深的戒律。 釋曰：前面闡明真實的事情。
【English Translation】 English version The cause for the Tathagata's (如來, one of the titles of a Buddha) cutting off defilements is the cause of severance virtue (斷德因, the cause of cutting off defilements). The precepts of gathering good dharmas (善法, good qualities or virtues) are the cause of the Tathagata's wisdom virtue (智德因, the cause of wisdom virtue). The precepts of gathering sentient beings are the cause of the Tathagata's grace virtue (恩德因, the cause of grace virtue). The nine grades of precepts are the cause of the Tathagata's nine virtues (九德因, the cause of nine virtues). These are as previously stated. Because the result is vast, the cause is also vast. The vastness of the result has three meanings: first, it arises from a vast cause, namely, the thirty-three great kalpas (劫, eons) asankhyeya (阿僧祇, countless) of cultivating the ten perfections (十度, ten paramitas) and ten grounds (十地, ten bhumis) and so on as the cause. Second, the attainment is vast, namely, that which is encompassed by all-wisdom (一切智, sarvajna) and all-knowing wisdom (一切種智, sarvakarajnata). The Tathagata's Ganges-sand-number of merits. Third, the benefit is vast, namely, benefiting ordinary beings and the three vehicles (三乘, three yanas), even to the exhaustion of the future after the end of life and death. These four kinds of vast precepts are all the reliance of unsurpassed Bodhi (菩提, enlightenment). But only Bodhisattvas (菩薩, beings who seek enlightenment) can cultivate them; the two vehicles (聲聞, sravakas and 緣覺, pratyekabuddhas) do not have this ability. Therefore, it is called difference. Treatise says: The profound difference is that if a Bodhisattva, through such expedient superior wisdom, performs the ten deeds such as killing, without the fault of defilement, but generates immeasurable merits, and quickly obtains the superior fruit of unsurpassed Bodhi. Explanation says: Like a Bodhisattva who can practice expedient superior wisdom as he is capable of practicing. Now, these two meanings are clarified. If a Bodhisattva can know this matter, someone will certainly commit evil deeds such as those leading to the Avici Hell (無間地獄, the hell of incessant suffering). The Bodhisattva understands his mind and has no other expedient to make him leave this evil conduct. Only by cutting off his life can he prevent him from committing this evil. Also, he knows that this person will certainly be reborn in a good realm after giving up his life. If he does not give up his life, he will certainly commit this evil deed, fall into an extremely difficult place, and suffer for a long time. After the Bodhisattva knows this matter, he makes such a thought: If I commit this act of killing, I will certainly fall into hell. I am willing to bear this suffering for him, and I should let that person suffer a little light suffering in the present life and enjoy great happiness for a long time in the future. For example, a good doctor treats a sick person, first applying light suffering and then removing serious diseases. The Bodhisattva's actions are also like this. In the Bodhisattva path, there is nothing that is not merit, so he is free from the fault of defilement. Therefore, he generates immeasurable merits, so he can quickly attain unsurpassed Bodhi. Such an expedient is the most profound. The practice of benefiting others is also like this. Treatise says: Furthermore, the body and speech karma created by transformation should be known as the Bodhisattva's profound precepts. Explanation says: The previous explanation clarifies the real matter.
非顯通慧。此下明通慧不論實事。菩薩戒有三品。即身口意業。除意業以無變化故。身口二業有時變化所作。亦是菩薩戒。此身口戒或現為善。或現為惡。或生怖畏。或生歡喜。皆令眾生遠離惡處安立善處。此戒難思量故言甚深。非本身口所作云何成戒。以能成就戒事。令眾生離惡生善故。又此變化從菩薩意業生。菩薩以意業為戒故。
論曰。由此戒有時菩薩正居大王位。或現種種逼惱眾生。為安立眾生於戒律中。
釋曰。眾生有二種。或宜歡喜教化。譬如拘物頭花因涼月開敷。或宜逼惱教化。譬如蓮花因烈日開敷。菩薩亦爾。如那羅王及善財童子。或現可愛事。或現可畏事。安立眾生於善處。
論曰。或現種種本生。由逼惱他及逼惱怨對。令他相愛利益安心。
釋曰。為化邪見眾生不信因果。令得正信離惡修善故。化現種種本生。如毗荀陀王舍兒與婆羅門。是逼惱他。此兒是化作。何以故。菩薩無逼惱此人。生彼人安樂故。又如藥藏菩薩。令眉絺羅王與毗提訶王。互相逼惱。此亦是化作。后悉令相愛利益安心。菩薩行如此事有何利益。
論曰。生他信心為先。後於三乘聖道中。令彼善根成熟。
釋曰。先令于菩薩生信。后則能如菩薩教修行故。三乘善根皆得成熟。
論
【現代漢語翻譯】 現代漢語譯本 『非顯通慧』。以下說明通慧不討論實際事件。菩薩戒有三種品類，即身、口、意業。去除意業是因為它沒有變化。身、口二業有時會因變化而產生行為，這也是菩薩戒。這種身口戒有時表現爲善，有時表現爲惡，有時使人產生恐懼，有時使人產生歡喜，都是爲了使眾生遠離惡處，安立於善處。此戒難以思量，所以說是『甚深』。如果不是本身的身口所作，怎麼能成為戒呢？因為能成就戒的事，使眾生離惡生善。而且這種變化是從菩薩的意業產生的，菩薩以意業為戒。
論曰：『由此戒，有時菩薩正居大王位，或現種種逼惱眾生，為安立眾生於戒律中。』
釋曰：眾生有兩種，有些適合用歡喜來教化，譬如拘物頭花（Kumuda flower）因涼月而開放；有些適合用逼惱來教化，譬如蓮花因烈日而開放。菩薩也是這樣，如那羅王（Nara king）及善財童子（Sudhana），有時示現可愛的事，有時示現可畏的事，都是爲了安立眾生於善處。
論曰：『或現種種本生，由逼惱他及逼惱怨對，令他相愛利益安心。』
釋曰：爲了教化邪見眾生，使他們不相信因果，從而使他們獲得正信，離惡修善，所以化現種種本生。如毗荀陀王（Visvantara king）捨棄兒子給婆羅門，這是逼惱他。這個兒子是化現的。為什麼呢？因為菩薩沒有逼惱這個人，而是爲了使那個人得到安樂。又如藥藏菩薩（Bhaisajyaraja），使眉絺羅王（Mekhala king）與毗提訶王（Videha king）互相逼惱，這也是化現的。後來都使他們互相愛護，利益安心。菩薩行如此事有什麼利益呢？
論曰：『生他信心為先，後於三乘聖道中，令彼善根成熟。』
釋曰：先使眾生對菩薩產生信心，然後才能如菩薩的教導修行，因此三乘（Three Vehicles）的善根都能成熟。
論
【English Translation】 English version 'Non-manifested wisdom.' The following explains wisdom without discussing actual events. The Bodhisattva precepts have three categories: body, speech, and mind. The mind is excluded because it does not change. The actions of body and speech sometimes arise from changes, and these are also Bodhisattva precepts. These precepts of body and speech sometimes manifest as good, sometimes as evil, sometimes causing fear, and sometimes causing joy, all to lead sentient beings away from evil places and establish them in good places. This precept is difficult to fathom, so it is said to be 'profound.' If it is not the action of one's own body and speech, how can it become a precept? Because it can accomplish the matter of the precept, causing sentient beings to leave evil and generate good. Moreover, this transformation arises from the Bodhisattva's mind. The Bodhisattva takes the mind as the precept.
Treatise says: 'Because of this precept, sometimes the Bodhisattva rightly occupies the position of a great king, or manifests various oppressions of sentient beings, in order to establish sentient beings in the precepts and discipline.'
Explanation says: Sentient beings are of two kinds. Some are suitable to be taught with joy, like the Kumuda flower that blooms because of the cool moon; some are suitable to be taught with oppression, like the lotus flower that blooms because of the scorching sun. Bodhisattvas are also like this, such as King Nara and Sudhana. Sometimes they show lovable things, sometimes they show fearful things, all to establish sentient beings in good places.
Treatise says: 'Or they manifest various previous lives, by oppressing others and oppressing enemies, causing them to love each other, benefit each other, and be at peace.'
Explanation says: In order to teach sentient beings with wrong views who do not believe in cause and effect, so that they can obtain right faith, leave evil, and cultivate good, they manifest various previous lives. For example, King Visvantara giving his son to the Brahmin is oppressing him. This son is a manifestation. Why? Because the Bodhisattva did not oppress this person, but rather to bring happiness to that person. Also, like Bhaisajyaraja, causing King Mekhala and King Videha to oppress each other, this is also a manifestation. Later, they were all made to love each other, benefit each other, and be at peace. What benefit is there in a Bodhisattva doing such things?
Treatise says: 'Generating faith in others comes first, and later, in the Three Vehicles of the holy path, their roots of goodness are matured.'
Explanation says: First, cause sentient beings to generate faith in the Bodhisattva, and then they can practice according to the Bodhisattva's teachings, so that the roots of goodness of the Three Vehicles can all be matured.
Treatise
曰。是名菩薩甚深戒差別。
釋曰。此實行及化身所行戒。非下地所能行。非二乘所能通達故。名甚深差別。
論曰。由此四種差別。應知是略說菩薩受持戒差別。
釋曰。從他得名受自清凈意得名持。又初得名受。受后乃至成佛名持。又修行戒法名受。憶念文句名持。
論曰。複次由此四種差別。更有差別不可數量。菩薩戒差別。如毗那耶瞿沙毗佛略經中說。
釋曰。從此四種差別。更有差別不可數量。何以故。但于品類差別中。取正護一戒。依二乘教分別。則成四萬二千。若以此戒及餘二戒。依菩薩教分別不可數量。毗那耶瞿沙毗佛略經中廣說菩薩戒有十萬種差別。◎
◎攝大乘論釋釋依心學處勝相第七
論曰。如此已說依戒學差別。云何應知依心學差別。
釋曰。菩薩戒與二乘戒既有差別。戒為定依止。定依戒得成。菩薩定與二乘定亦應有差別。云何可知。
論曰。略說由六種差別應知。
釋曰。若廣說如大乘藏所立三摩跋提。體類差別有五百種。小乘清凈道論所立三摩跋提。體類差別有六十七種。今略說止明六種差別。應知此義。
論曰。何者為六。一境差別。二眾類差別。三對治差別。四隨用差別。五隨引差別。六由事差別境差別者
【現代漢語翻譯】 曰：這被稱為菩薩甚深戒差別。
釋曰：這是指實行菩薩和化身菩薩所修行的戒律，不是下地菩薩所能修行的，也不是聲聞緣覺二乘所能通達的，所以稱為甚深差別。
論曰：由此四種差別，應當知道這是簡略地說明菩薩受持戒律的差別。
釋曰：從他人處獲得戒律稱為『受』，從自身清凈的意念中獲得戒律稱為『持』。又，最初獲得戒律稱為『受』，受戒之後乃至成佛都稱為『持』。又，修行戒法稱為『受』，憶念戒律的文句稱為『持』。
論曰：再次，由此四種差別，還有更多不可計數的差別，菩薩戒的差別，如《毗那耶瞿沙毗佛略經》中所說。
釋曰：從此四種差別，還有更多不可計數的差別。為什麼呢？僅僅在品類差別中，取正護一戒，依據二乘的教義來分別，就能形成四萬二千種。如果以此戒以及其餘二戒，依據菩薩的教義來分別，那就不可計數了。《毗那耶瞿沙毗佛略經》中廣泛地說明菩薩戒有十萬種差別。
◎《攝大乘論釋》釋依心學處勝相第七
論曰：如此已經說了依戒學（Śīkṣā, 戒律）的差別，應當如何瞭解依心學（Citta-śīkṣā, 心學）的差別呢？
釋曰：菩薩戒與二乘戒既然有差別，戒是定的依止，定依靠戒才能成就。菩薩的禪定與二乘的禪定也應該有差別。如何才能知道呢？
論曰：簡略地說，由六種差別應當瞭解。
釋曰：如果廣說，如大乘藏所立的三摩跋提（Samāpatti, 等至），體類差別有五百種。小乘《清凈道論》所立的三摩跋提，體類差別有六十七種。現在簡略地說止和明六種差別，應當瞭解這個意義。
論曰：哪六種呢？一、境差別；二、眾類差別；三、對治差別；四、隨用差別；五、隨引差別；六、由事差別。境差別是指……
【English Translation】 It is said: These are called the profound differentiations of the Bodhisattva precepts.
Explanation: This refers to the precepts practiced by Bodhisattvas in their actual practice and manifested bodies, which cannot be practiced by Bodhisattvas of lower levels, nor can they be fully understood by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, they are called profound differentiations.
Treatise: From these four kinds of differentiations, it should be known that this is a brief explanation of the differentiations in how Bodhisattvas receive and uphold precepts.
Explanation: Receiving from others is called 'receiving' (受 shòu), obtaining from one's own pure intention is called 'upholding' (持 chí). Also, the initial obtaining is called 'receiving,' and upholding from receiving until becoming a Buddha is called 'upholding.' Furthermore, practicing the precepts is called 'receiving,' and remembering the phrases of the precepts is called 'upholding.'
Treatise: Furthermore, from these four kinds of differentiations, there are countless more differentiations. The differentiations of the Bodhisattva precepts are as described in the Vinaya-kośa-vyūha-sūtra.
Explanation: From these four kinds of differentiations, there are countless more differentiations. Why? Merely within the differentiations of categories, taking the correct protection of one precept and distinguishing it according to the teachings of the Two Vehicles, it can form forty-two thousand kinds. If this precept and the other two precepts are distinguished according to the teachings of the Bodhisattvas, then they are countless. The Vinaya-kośa-vyūha-sūtra extensively explains that there are one hundred thousand kinds of differentiations in the Bodhisattva precepts.
◎ Explanation of the Compendium of the Great Vehicle, Seventh Section on the Excellent Aspects of the Practice of Mental Discipline
Treatise: Having thus explained the differentiations based on the discipline of precepts (Śīkṣā, moral discipline), how should one understand the differentiations based on the discipline of mind (Citta-śīkṣā, mental discipline)?
Explanation: Since the Bodhisattva precepts and the precepts of the Two Vehicles are different, and precepts are the basis for samādhi (定, concentration), and samādhi is achieved through precepts, the samādhi of Bodhisattvas and the samādhi of the Two Vehicles should also be different. How can this be known?
Treatise: Briefly speaking, it should be understood through six kinds of differentiations.
Explanation: If explained extensively, as the Samāpattis (等至, meditative attainments) established in the Great Vehicle Canon, there are five hundred kinds of differentiations in their nature and categories. The Samāpattis established in the Visuddhimagga (清凈道論, Path of Purification) of the Small Vehicle have sixty-seven kinds of differentiations in their nature and categories. Now, briefly speaking, stopping and clarifying six kinds of differentiations, one should understand this meaning.
Treatise: What are the six? 1. Differentiation of object (境差別); 2. Differentiation of types (眾類差別); 3. Differentiation of antidotes (對治差別); 4. Differentiation of application (隨用差別); 5. Differentiation of consequences (隨引差別); 6. Differentiation of causes (由事差別). Differentiation of object refers to...
。由緣大乘法為境起故。
釋曰。所緣有三境。一緣一切真如境。二緣一切文言境。三緣一切眾生利益事境。此三境名大乘法。但是菩薩定所緣。非二乘定境故言差別。復有十二種境如中邊論說。一所成立境。謂十波羅蜜是真如十種功德所成立故。二能成立境。謂法界十種功德。能成立十波羅蜜故。三持境。謂聞慧所緣法門。聞慧能得阿含體。即說聞慧為持。四決定持境。謂思慧所緣如理如量境。思慧能簡擇阿含及道理。是熟慧故名決定持。五證持境。謂修慧所緣。修慧與道理一體故名證。能攝文及義故名為持。六通達境。謂初地所見真如。七相續境。謂二地以去所緣真如。已通達真如傳流名相續。此相續所緣名相續境。八勝行境。謂無相無功用心所緣。即八地境。九生智境。謂九地所緣智自在依止真如。得四無礙解能生他智。又緣如來法藏能自生世出世智。十勝境。謂上上品智所緣。此智無復有上即十地境。此智以十力為體。無邊智慧名力。此智約十境說名十力。此十力能成就菩薩十地及如來九種正事。乃至無邊化身。十一十二境。謂一切智一切種智所緣境。即如理如量境。此十二境通為奢摩他毗缽舍那所緣。一切定慧所緣不出此十二境。
論曰。眾類差別者。
釋曰。有四三摩提。是五百定品
【現代漢語翻譯】 現代漢語譯本：由於所緣是大乘法作為境界而生起。
解釋：所緣有三種境界。第一種是緣一切真如（Tathata，事物的真實本性）的境界。第二種是緣一切文言（文字和語言）的境界。第三種是緣一切眾生利益之事的境界。這三種境界名為大乘法。但這只是菩薩禪定所緣的境界，不是聲聞、緣覺二乘禪定的境界，所以說是差別。又有十二種境界，如《中邊分別論》（Madhyāntavibhāga，瑜伽行學派的論著）所說：第一是所成立境，即十波羅蜜（十種到達彼岸的方法）是真如的十種功德所成立的緣故。第二是能成立境，即法界（Dharmadhatu，一切法的總稱）的十種功德，能成立十波羅蜜的緣故。第三是持境，即聞慧（通過聽聞獲得的智慧）所緣的法門。聞慧能得到阿含（Agama，佛教聖典）的體性，所以說聞慧為持。第四是決定持境，即思慧（通過思考獲得的智慧）所緣的如理如量之境。思慧能簡擇阿含及道理，是成熟的智慧，所以名為決定持。第五是證持境，即修慧（通過修行獲得的智慧）所緣。修慧與道理一體，所以名為證。能攝取文句及義理，所以名為持。第六是通達境，即初地（菩薩修行階位的第一個階段）所見的真如。第七是相續境，即二地（菩薩修行階位的第二個階段）以後所緣的真如。已經通達真如，傳流不斷，名為相續。此相續所緣，名為相續境。第八是勝行境，即無相無功用心的所緣，也就是八地（菩薩修行階位的第八個階段）的境界。第九是生智境，即九地（菩薩修行階位的第九個階段）所緣的智自在依止的真如。得到四無礙解（四種無礙的辯才），能生起他人的智慧。又緣如來法藏（如來所說的教法），能自己生起世間和出世間的智慧。第十是勝境，即上上品智所緣。此智沒有再超過它的，也就是十地（菩薩修行階位的第十個階段）的境界。此智以十力（如來的十種力量）為體。無邊的智慧名為力。此智約十境說，名為十力。這十力能成就菩薩十地及如來的九種正事，乃至無邊的化身。第十一、十二境，即一切智（對一切法普遍的智慧）和一切種智（對一切法的各個方面和種類的智慧）所緣的境界，也就是如理如量之境。這十二境通為奢摩他（止，使心平靜）和毗缽舍那（觀，如實觀察）所緣。一切禪定和智慧所緣，都不超出這十二境。
論：眾類差別是什麼？
解釋：有四種三摩提（Samadhi，禪定），是五百禪定品。
【English Translation】 English version: Because the object of contemplation arises from the Mahayana Dharma as its realm.
Explanation: There are three types of objects of contemplation. The first is the realm of contemplating all Tathata (the true nature of things). The second is the realm of contemplating all verbal expressions (words and language). The third is the realm of contemplating all matters beneficial to sentient beings. These three realms are called Mahayana Dharma. However, this is only the realm contemplated by Bodhisattva Samadhi, not the realm of Samadhi of the Two Vehicles (Śrāvaka and Pratyekabuddha), hence the term 'difference.' There are also twelve types of realms, as described in the Madhyāntavibhāga (a treatise of the Yogacara school): First is the realm established, meaning the Ten Paramitas (ten perfections) are established by the ten merits of Tathata. Second is the realm that can establish, meaning the ten merits of the Dharmadhatu (the totality of all dharmas) can establish the Ten Paramitas. Third is the holding realm, meaning the Dharma gate contemplated by Śruta-prajna (wisdom gained through hearing). Śruta-prajna can attain the essence of the Agamas (Buddhist scriptures), so Śruta-prajna is called 'holding.' Fourth is the realm of decisive holding, meaning the realm of contemplating according to reason and measure by Cinta-prajna (wisdom gained through thinking). Cinta-prajna can discern the Agamas and principles, and is mature wisdom, so it is called 'decisive holding.' Fifth is the realm of witnessing and holding, meaning the realm contemplated by Bhavana-prajna (wisdom gained through meditation). Bhavana-prajna is one with reason, so it is called 'witnessing.' It can encompass both the text and the meaning, so it is called 'holding.' Sixth is the realm of penetration, meaning the Tathata seen by the first Bhumi (the first stage of a Bodhisattva's path). Seventh is the realm of continuity, meaning the Tathata contemplated from the second Bhumi (the second stage of a Bodhisattva's path) onwards. Having already penetrated Tathata, it flows continuously, called continuity. This object of contemplation of continuity is called the realm of continuity. Eighth is the realm of superior practice, meaning the object of contemplation of non-conceptual and effortless mind, which is the realm of the eighth Bhumi (the eighth stage of a Bodhisattva's path). Ninth is the realm of generating wisdom, meaning the Tathata relied upon by the wisdom of the ninth Bhumi (the ninth stage of a Bodhisattva's path), which is the basis of wisdom's freedom. Having attained the Four Unimpeded Eloquences (four kinds of unobstructed eloquence), it can generate the wisdom of others. Furthermore, contemplating the Tathagata's Dharma Treasury (the teachings spoken by the Tathagata) can generate both worldly and supramundane wisdom. Tenth is the superior realm, meaning the object of contemplation of the highest wisdom. There is no wisdom superior to this, which is the realm of the tenth Bhumi (the tenth stage of a Bodhisattva's path). This wisdom has the Ten Powers (the ten powers of a Tathagata) as its essence. Boundless intelligence is called power. This wisdom is called the Ten Powers in relation to the ten realms. These Ten Powers can accomplish the ten Bhumis of Bodhisattvas and the nine correct deeds of the Tathagata, and even boundless manifestations. The eleventh and twelfth realms are the realms contemplated by Sarvajna (omniscience, knowledge of all dharmas) and Sarvakarajnana (knowledge of all aspects and kinds of dharmas), which are the realms of reason and measure. These twelve realms are commonly contemplated by Śamatha (calm abiding) and Vipassanā (insight). All Samadhi and wisdom contemplate nothing beyond these twelve realms.
Treatise: What are the differences in categories?
Explanation: There are four types of Samadhi, which are the five hundred Samadhi categories.
類故名眾類。于小乘中乃至不聞其名。何況能修習。故言差別。此四種三摩提能破四德障。即四種生死。能得四德果。即凈我樂常故。立此四定為四德道。
論曰。大乘光三摩提。
釋曰。大乘有三義。一性二隨三得。性即三無性。隨即福德智慧行所攝。十地十波羅蜜隨順無性。得即所得四德果。此定緣此三為境。故名大乘。依止此定得無分別智。由無分別智照真如。及佛不異故名光。又有十五種光。功德勝於外光故名光。又此定能破一闡提習氣無明闇。是闇對治故名光。此定緣真如實有易得。有無量功德故能破一闡提習氣。即是方便生死障。于大凈由破此障故得大凈果。
論曰。集福德王三摩提。
釋曰。一切善法唯除般若。所餘悉名福德。此福德有四品。謂凡夫二乘菩薩。菩薩由此定故於四福德。未生能生未長能長。未圓能圓故名集。于生長圓三處自在故名王。由自在故能行施等十度。圓滿菩提資糧福德行故。能破外道我見習氣。即是因緣生死障于大我。由破此障故得大我果。複次一切善法依止真如。真如能集一切善法。名真如為集福德。此定於真如中得自在故名為王。
論曰。賢護三摩提。
釋曰。賢有二義。一能現前安樂住。二能引攝諸功德。現前安樂住者。此定能令
【現代漢語翻譯】 現代漢語譯本： 之所以稱為眾類，是因為它們種類繁多。在小乘佛教中，甚至沒有聽過這些名稱，更不用說修習了，所以說是差別。這四種三摩提（Samadhi，三昧、禪定）能夠破除四種德行的障礙，也就是四種生死。能夠獲得四種德行的果報，即清凈、真我、快樂、永恒，因此設立這四種禪定作為四德之道。
論曰：大乘光三摩提（Mahayana Light Samadhi）。
釋曰：大乘有三種含義：一、自性；二、隨順；三、獲得。自性即三無性（Trisvabhāva-nirdeśa）。隨順是指由福德和智慧之行所攝持，十地（Bhumi）和十波羅蜜（Paramita，到彼岸）隨順於無自性。獲得是指所獲得的四德果報。此禪定以這三種含義為境界，所以稱為大乘。依止此禪定能夠獲得無分別智（Nirvikalpa-jñāna）。由於無分別智照見真如（Tathata），與佛無異，所以稱為光。又有十五種光，其功德勝於外光，所以稱為光。又此禪定能夠破除一闡提（Icchantika，斷善根者）的習氣和無明之暗，是對治黑暗的，所以稱為光。此禪定緣于真如實有，容易獲得，具有無量功德，所以能夠破除一闡提的習氣，即是方便生死障。于大凈（Mahasubha）而言，由於破除此障礙，所以能獲得大凈果。
論曰：集福德王三摩提（Accumulation of Merit King Samadhi）。
釋曰：一切善法，除了般若（Prajna，智慧）之外，其餘都稱為福德。此福德有四品，即凡夫、二乘、菩薩。菩薩由於此禪定，對於四種福德，未生能生，未長能長，未圓能圓，所以稱為集。于生長圓三處自在，所以稱為王。由於自在，能夠行佈施等十度（Paramita，到彼岸），圓滿菩提資糧的福德之行，所以能夠破除外道的我見習氣，即是因緣生死障，于大我（Mahatman）而言，由於破除此障礙，所以能獲得大我果。再次，一切善法依止真如，真如能夠聚集一切善法，稱真如為集福德。此禪定於真如中得自在，所以稱為王。
論曰：賢護三摩提（Bhadrapala Samadhi）。
釋曰：賢有二義：一、能夠現前安樂住；二、能夠引攝諸功德。現前安樂住是指，此禪定能夠令
【English Translation】 English version: It is called 'various kinds' because of their numerous types. In the Hinayana (Small Vehicle), one has not even heard of these names, let alone practiced them, hence the term 'difference'. These four Samadhis (concentration) can destroy the obstacles of the four virtues, which are the four kinds of birth and death. They can attain the fruits of the four virtues, namely purity, self, joy, and permanence. Therefore, these four concentrations are established as the path of the four virtues.
Treatise says: Mahayana Light Samadhi.
Explanation: Mahayana has three meanings: 1. Nature; 2. Accordance; 3. Attainment. Nature is the Three Natureslessness (Trisvabhāva-nirdeśa). Accordance refers to being encompassed by the practices of merit and wisdom, with the Ten Bhumis (Stages) and Ten Paramitas (Perfections) according with naturelessness. Attainment refers to the fruits of the four virtues attained. This Samadhi takes these three meanings as its object, hence it is called Mahayana. Relying on this Samadhi, one can attain Non-Discriminating Wisdom (Nirvikalpa-jñāna). Because Non-Discriminating Wisdom illuminates Suchness (Tathata), which is no different from the Buddha, it is called Light. There are also fifteen kinds of light, whose merits are superior to external light, hence it is called Light. Furthermore, this Samadhi can destroy the habitual tendencies and darkness of ignorance of the Icchantika (one who has severed their roots of goodness), it is the antidote to darkness, hence it is called Light. This Samadhi is based on the real existence of Suchness, is easily attained, and possesses immeasurable merits, therefore it can destroy the habitual tendencies of the Icchantika, which is the obstacle of expedient birth and death. Regarding Great Purity (Mahasubha), by destroying this obstacle, one can attain the fruit of Great Purity.
Treatise says: Accumulation of Merit King Samadhi.
Explanation: All good dharmas (teachings), except for Prajna (wisdom), are called merit. This merit has four grades, namely ordinary people, those of the Two Vehicles, and Bodhisattvas. Because of this Samadhi, Bodhisattvas, regarding the four kinds of merit, can generate what has not yet arisen, grow what has not yet grown, and perfect what has not yet been perfected, hence it is called 'accumulation'. Being free in the three aspects of growth and perfection, it is called 'king'. Because of this freedom, one can practice the Ten Paramitas (Perfections) such as giving, and perfect the meritorious practices of the Bodhi (enlightenment) accumulation, therefore one can destroy the habitual tendencies of the self-view of external paths, which is the obstacle of causal birth and death. Regarding the Great Self (Mahatman), by destroying this obstacle, one can attain the fruit of the Great Self. Furthermore, all good dharmas rely on Suchness, and Suchness can gather all good dharmas, hence Suchness is called the 'accumulation of merit'. This Samadhi attains freedom in Suchness, therefore it is called 'king'.
Treatise says: Bhadrapala Samadhi.
Explanation: 'Bhadra' (virtuous, auspicious) has two meanings: 1. It can bring about present happiness and abiding; 2. It can attract and gather all merits. 'Present happiness and abiding' means that this Samadhi can cause
菩薩身不捨虛空性。免離三際故得安樂住。引攝諸功德者。能引攝不可數量諸定。非二乘所聞知。因此一一定起無量通慧。由此二義。是故菩薩能離聲聞怖畏習氣。即是有有生死障于大樂。由破此障故得大樂果。此定緣真如為菩薩體故。不離智慧引諸定及通慧故。以定為體。
論曰。首楞伽摩三摩提等。
釋曰。此定是十地菩薩及佛所行故得此名。何以故。十地菩薩及佛有四種勝德。故名首楞。一無怖畏。由得一切智故。二無疑。于清凈眾生見自身無等故。三堅實功德。恒在觀無散亂故。四有勝能。能破難破無明住地障故。具四德人於此定能得能行。故稱伽摩。此定多行他利益事。能破獨覺自愛習氣。即是無有生死障于大常。由破此障故得大常果。等言通舉諸定。
論曰。攝種種三摩提品類故。
釋曰。五百定名種種。皆是四定品類。悉為四定所攝。
論曰。對治差別者。由緣一切法為通境智慧。
釋曰。無分別智緣一切有為無為等諸法真如。通為一境。此智與境無復分別。
論曰。如以楔出楔方便故。
釋曰。如世間欲破木。先用細楔。後用粗楔。觀行人破煩惱亦爾。先用劣道。次用中道。後用勝道。
論曰。于本識中。拔出一切粗重障故。
釋曰
【現代漢語翻譯】 現代漢語譯本 菩薩之身不捨棄虛空的本性，因為免離了過去、現在、未來這『三際』的束縛，所以能安樂地住于其中。菩薩能引導和攝取各種功德，能夠引導和攝取不可計量的禪定，這些禪定不是聲聞乘和緣覺乘所能知曉的。因此，每一種禪定都能生起無量的神通和智慧。由於這兩種意義，所以菩薩能夠遠離聲聞乘的怖畏和習氣，這些怖畏和習氣是有生有死的障礙，阻礙獲得大樂。通過破除這種障礙，就能獲得大樂的果報。這種禪定以真如為菩薩的本體，不離智慧，能夠引導各種禪定以及神通和智慧，因此以禪定為本體。
論曰：首楞伽摩三摩提（Śūraṅgama-samādhi，勇健行三昧）等。
釋曰：這種禪定是十地菩薩以及佛所修行的，因此得名『首楞伽摩』。為什麼呢？因為十地菩薩以及佛有四種殊勝的功德，所以稱為『首楞』。第一是無怖畏，因為獲得了『一切智』的緣故。第二是無疑，在清凈的眾生中見到自身無與倫比的緣故。第三是堅實功德，恒常處於觀照之中，沒有散亂的緣故。第四是有殊勝的能力，能夠破除難以破除的無明住地障的緣故。具備這四種功德的人，能夠獲得和修行這種禪定，所以稱為『伽摩』。這種禪定多行利益他人的事情，能夠破除獨覺乘的自愛習氣，這種習氣是沒有生死的障礙，阻礙獲得大常。通過破除這種障礙，就能獲得大常的果報。『等』字是概括所有的禪定。
論曰：攝取種種三摩提的品類。
釋曰：五百種禪定名稱為『種種』，都是四種禪定的品類，全部被四種禪定所攝。
論曰：對治的差別，是因為以一切法為通境的智慧。
釋曰：無分別智緣於一切有為法和無為法等的真如，普遍地作為唯一的境界。這種智慧與境界之間沒有分別。
論曰：如同用木楔來拔出木楔的方便一樣。
釋曰：如同世間想要破開木頭，先用細小的木楔，然後用粗大的木楔。觀行的人破除煩惱也是這樣，先用低劣的道，然後用中等的道，最後用殊勝的道。
論曰：在本識中，拔出一切粗重的障礙。
釋曰：
【English Translation】 English version The body of a Bodhisattva does not abandon the nature of emptiness. Because it is free from the 'three times' (past, present, and future), it dwells in peace and joy. It leads and gathers all merits, and can lead and gather immeasurable samādhis (meditative states), which are not known by Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Therefore, each samādhi gives rise to immeasurable supernormal powers and wisdom. Because of these two meanings, Bodhisattvas can be free from the fear and habitual tendencies of Śrāvakas, which are the obstacles of birth and death, hindering the attainment of great bliss. By breaking through this obstacle, one obtains the fruit of great bliss. This samādhi takes Suchness (Tathatā) as the Bodhisattva's essence, and because it does not depart from wisdom, it can lead all samādhis and supernormal powers and wisdom, thus taking samādhi as its essence.
Treatise says: Śūraṅgama-samādhi (勇健行三昧, Heroic-March Samādhi) and so on.
Explanation says: This samādhi is practiced by the Bodhisattvas of the Ten Bhūmis (Ten Grounds) and the Buddhas, hence the name 'Śūraṅgama'. Why? Because the Bodhisattvas of the Ten Bhūmis and the Buddhas have four excellent virtues, hence the name 'Śūraṅga'. First, no fear, because they have attained 'Omniscience'. Second, no doubt, because they see themselves as unparalleled among pure beings. Third, solid merit, constantly in contemplation without distraction. Fourth, having superior ability, able to break through the difficult-to-break obstruction of the dwelling place of ignorance. People with these four virtues can attain and practice this samādhi, hence the name 'gama'. This samādhi often performs deeds that benefit others, and can break through the self-loving habits of the Pratyekabuddhas, which are the obstacles of no birth and death, hindering the attainment of great permanence. By breaking through this obstacle, one obtains the fruit of great permanence. 'And so on' encompasses all samādhis.
Treatise says: Gathering various categories of samādhis.
Explanation says: Five hundred samādhi names are called 'various', all of which are categories of the four samādhis, and all are encompassed by the four samādhis.
Treatise says: The difference in antidotes is due to the wisdom that takes all dharmas as a common object.
Explanation says: Non-discriminating wisdom takes the Suchness of all conditioned and unconditioned dharmas as a universal object. There is no distinction between this wisdom and the object.
Treatise says: Like using a wedge to remove a wedge.
Explanation says: Just as in the world, if you want to split wood, you first use a thin wedge, and then a thick wedge. It is the same with the practitioner who observes and breaks through afflictions. First, use an inferior path, then a middle path, and finally a superior path.
Treatise says: In the Alaya-consciousness (本識), remove all heavy obstacles.
Explanation says:
。本識相續中。有煩惱業報三品染濁種子。說名習氣能障四德。由此定故未滅令滅。已滅令不生。能對治所對治。及對治所得。與二乘悉不同。故言差別。
論曰。隨用差別者。于現世久安住三摩提樂中。如意能于勝處受生。
釋曰。菩薩種種方便。治心令熟。猶如金師鍊金使真。已熟治心說名隨用。何以故。由此定故。菩薩若欲成熟佛法緣一境。如意能得久住。未得令得。已得令滿。已滿令不退。于現在世有如此能。于未來世所受生處。能多行利益眾生事。及值佛出世得聞正法。名勝生處。由此定故。菩薩于勝生處得取住舍三。能隨意運用無退無盡。聲聞乘中無如此定。故言差別。
論曰。隨引差別者。能引無礙通慧於一切世界。
釋曰。菩薩有大事定。謂於一切事及一切處。悉無有礙。引有二義。一能引。謂定勢力。或隨人或隨境或隨修。若利根人緣無為境。得入住出三種自在。二所引。謂定所成事。動地放光等於此事中勝通慧不能奪。所現事悉如心。惑不能障。業不能阻。故稱無礙引。但有體無用。用即事差別。但菩薩有此定。非二乘所修。故言差別。
論曰。由事差別者。
釋曰。由如此事。應知菩薩定與二乘定有差別。何者為事。
論曰。令動。
釋曰
【現代漢語翻譯】 現代漢語譯本：在本識（Alaya-識，根本識）的相續流中，存在著煩惱、業、報三種染污的種子，這被稱為習氣，它能障礙法身、般若、解脫、自在這四德。由於這種禪定的力量，能使未滅的煩惱滅除，已滅的煩惱不再生起。這種禪定所對治的、能對治的，以及對治所獲得的果，都與聲聞乘（Sravaka-yana，小乘）不同，所以說是差別。
論曰：隨用差別是指，在現世長久安住於三摩提（Samadhi，禪定）的喜樂中，能如意地在殊勝之處受生。
釋曰：菩薩用種種方便，調治心識使之成熟，就像金匠冶煉黃金使其精純一樣。已經成熟的心識調治被稱為隨用。為什麼呢？因為這種禪定的力量。菩薩如果想要成熟佛法，專注於一個境界，就能如意地獲得長久安住的能力，未得到的令其得到，已得到的令其圓滿，已圓滿的令其不退轉。在現在世有這樣的能力，在未來世所受生的處所，能多行利益眾生的事業，以及值遇佛陀出世，得聞正法，這被稱為殊勝的受生之處。由於這種禪定的力量，菩薩在殊勝的受生之處能隨意地取、住、舍，運用自如，沒有退轉和窮盡。聲聞乘中沒有這樣的禪定，所以說是差別。
論曰：隨引差別是指，能引導無礙的通達智慧，到達一切世界。
釋曰：菩薩有大事禪定，即對於一切事和一切處，都沒有障礙。引有兩種含義：一是能引，指禪定的勢力，或隨人，或隨境，或隨修行。如果是利根之人，緣于無為的境界，就能得到入住出三種自在。二是所引，指禪定所成就的事，如動地、放光等，在這種事中，殊勝的通達智慧不能奪走其光彩，所顯現的事都如心所愿，迷惑不能障礙，業力不能阻擋，所以稱為無礙引。但只有體而無用，用即是事差別。只有菩薩有這種禪定，不是二乘所修的，所以說是差別。
論曰：由事差別是指，
釋曰：由這樣的事，應當知道菩薩的禪定與二乘的禪定有差別。什麼樣的事呢？
論曰：令動。
釋曰：
【English Translation】 English version: In the continuous flow of Alaya-vijnana (Alaya-識, the storehouse consciousness), there are seeds of three kinds of defilements: afflictions, karma, and retribution. These are called habitual energies (習氣), which can obstruct the four virtues: Dharmakaya (法身, the body of essence), Prajna (般若, wisdom), liberation, and freedom. Because of the power of this Samadhi (禪定, concentration), it can cause afflictions that have not yet ceased to cease, and prevent afflictions that have ceased from arising again. What this Samadhi counteracts, what it is capable of counteracting, and the result obtained from the counteraction are all different from those of the Sravaka-yana (聲聞乘, Hearer Vehicle), hence the term 'difference'.
Treatise says: 'Difference in accordance with use' refers to being able to dwell in the joy of Samadhi for a long time in the present life, and being able to be reborn in superior places as desired.
Explanation says: Bodhisattvas use various skillful means to cultivate and mature their minds, just as goldsmiths refine gold to make it pure. The cultivation of a matured mind is called 'in accordance with use'. Why? Because of the power of this Samadhi. If a Bodhisattva wants to mature the Buddhadharma and focus on one object, they can obtain the ability to dwell in it for a long time as desired, causing what has not been obtained to be obtained, causing what has been obtained to be fulfilled, and causing what has been fulfilled to not regress. Having such abilities in the present life, and in future lives being able to engage in many activities that benefit sentient beings, and encountering the appearance of Buddhas and hearing the correct Dharma, are called superior places of rebirth. Because of the power of this Samadhi, Bodhisattvas can freely take, dwell, and relinquish in superior places of rebirth, with no regression or exhaustion. There is no such Samadhi in the Sravaka-yana, hence the term 'difference'.
Treatise says: 'Difference in accordance with leading' refers to being able to lead unobstructed penetrating wisdom to all worlds.
Explanation says: Bodhisattvas have great matter Samadhi, which means that there are no obstructions in all matters and all places. 'Leading' has two meanings: first, the ability to lead, referring to the power of Samadhi, which depends on the person, the environment, or the practice. If a person with sharp faculties focuses on the unconditioned realm, they can obtain the three freedoms of entering, dwelling, and exiting. Second, what is led, referring to the things accomplished by Samadhi, such as shaking the earth and emitting light. In these matters, superior penetrating wisdom cannot take away its brilliance, and the things that appear are all as desired. Delusions cannot obstruct it, and karma cannot hinder it, hence it is called unobstructed leading. However, it only has substance without function, and function is the difference in matters. Only Bodhisattvas have this Samadhi, which is not cultivated by the Two Vehicles, hence the term 'difference'.
Treatise says: 'Difference due to matters' refers to,
Explanation says: Due to such matters, it should be known that the Samadhi of Bodhisattvas is different from the Samadhi of the Two Vehicles. What kind of matters?
Treatise says: 'Causing movement'.
Explanation says:
。如意能動十方世界。
論曰。放光。
釋曰。如意能照十方世界。
論曰。遍滿。
釋曰。光明法音分身。如意能遍滿十方世界。
論曰。顯示。
釋曰。餘眾生承菩薩通慧。能見無量世界及諸佛菩薩。隨所應見如意皆睹。
論曰。轉變。
釋曰。四大等性互令改異。
論曰。往還。
釋曰。於一剎那中能往還無量世界。此通慧自有三種。一心疾通慧。如心所緣應念即至。二將身通慧。猶如飛鳥。三變異通慧。謂縮長為短。
論曰。促遠為近。
釋曰。使遠成近無復中間。此有三事。謂見聞及行。
論曰。轉粗為細。
釋曰。令無數世界細于鄰虛。入鄰虛中鄰虛如本。
論曰。變細為粗。
釋曰。令一鄰虛苞無數世界。世界如本。
論曰。令一切色皆入身中。
釋曰。一切希有。有多種事。皆現身中。
論曰。似彼同類入大集中。
釋曰。如諸菩薩往忉利天。同彼形飾及以音聲。入大集中教化度彼。
論曰。或顯或隱。
釋曰。能于無中現一現多為顯。能于有中無一。多相為隱。
論曰。具八自在。
釋曰。八數如前說。又如佛世尊令魔王修行佛道。后得
【現代漢語翻譯】 現代漢語譯本：如意能震動十方世界。
論曰：放光。
釋曰：如意能照亮十方世界。
論曰：遍滿。
釋曰：光明、法音、分身，如意能遍滿十方世界。
論曰：顯示。
釋曰：其餘眾生憑藉菩薩的通達智慧，能見到無量世界以及諸佛菩薩。隨著他們所應見到的，如意都能讓他們看見。
論曰：轉變。
釋曰：四大（地、水、火、風）的性質互相改變。
論曰：往還。
釋曰：在一剎那間能往還無量世界。這種通達智慧自身有三種：一是心疾通慧，如心所想，應念即到；二是將身通慧，猶如飛鳥；三是變異通慧，即縮短長的距離。
論曰：縮遠為近。
釋曰：使遙遠變成近在咫尺，沒有中間的距離。這有三件事，即見、聞和行。
論曰：轉粗為細。
釋曰：使無數世界比鄰虛（極小的空間）還要細小，進入鄰虛之中，鄰虛如原本一樣。
論曰：變細為粗。
釋曰：使一個鄰虛包含無數世界，世界如原本一樣。
論曰：令一切色（物質）都進入身中。
釋曰：一切稀有、有多種事情，都顯現在身中。
論曰：像他們同類一樣進入大集中。
釋曰：例如諸菩薩前往忉利天（Trāyastriṃśa，六慾天之一），與他們的形貌和聲音相同，進入大集中教化度化他們。
論曰：或顯或隱。
釋曰：能從無中顯現一個或多個，這是顯；能從有中消失一個或多個相，這是隱。
論曰：具八自在。
釋曰：八種自在如前面所說。又如佛世尊令魔王修行佛道，後來得道。
【English Translation】 English version: The wish-fulfilling power can move the ten directions of the world.
Treatise says: Emitting light.
Explanation says: The wish-fulfilling power can illuminate the ten directions of the world.
Treatise says: Pervading.
Explanation says: Light, Dharma sound, and emanations, the wish-fulfilling power can pervade the ten directions of the world.
Treatise says: Displaying.
Explanation says: Other beings, relying on the Bodhisattva's (enlightened being) comprehensive wisdom, can see immeasurable worlds and all Buddhas and Bodhisattvas. According to what they should see, the wish-fulfilling power allows them to see it all.
Treatise says: Transforming.
Explanation says: The natures of the four great elements (earth, water, fire, wind) change each other.
Treatise says: Going and returning.
Explanation says: In a single kṣaṇa (instant), one can go and return to immeasurable worlds. This comprehensive wisdom itself has three types: first, the swift mind comprehensive wisdom, arriving instantly as the mind intends; second, the transporting body comprehensive wisdom, like a flying bird; third, the transforming comprehensive wisdom, which is shortening long distances.
Treatise says: Shortening the far into near.
Explanation says: Making the distant become near, with no distance in between. This involves three things: seeing, hearing, and acting.
Treatise says: Transforming the coarse into fine.
Explanation says: Making countless worlds finer than the adjacent void (an extremely small space), entering into the adjacent void, the adjacent void remains as it was.
Treatise says: Transforming the fine into coarse.
Explanation says: Making one adjacent void contain countless worlds, the worlds remain as they were.
Treatise says: Causing all rūpa (matter) to enter into the body.
Explanation says: All rare and various things appear within the body.
Treatise says: Like those of their kind, entering into a great assembly.
Explanation says: For example, when Bodhisattvas go to Trāyastriṃśa Heaven (one of the six desire realms), they take on the same forms and sounds as them, entering into the great assembly to teach and liberate them.
Treatise says: Sometimes appearing, sometimes disappearing.
Explanation says: Being able to manifest one or many from nothing, this is appearing; being able to make one or many forms disappear from existence, this is disappearing.
Treatise says: Possessing the eight freedoms.
Explanation says: The eight freedoms are as previously described. Furthermore, like the World Honored One, the Buddha, causing the demon king to practice the Buddha's path, later attaining enlightenment.
成佛等亦名自在。
論曰。伏障他神力。
釋曰。由菩薩定力。令他通慧皆不成就。
論曰。或施他辯才。
釋曰。若人慾問難辭情拙訥。菩薩能施其辯才。
論曰。及憶念。
釋曰。若人邪見。令識宿命自驗因果。
論曰。喜樂。
釋曰。菩薩或入地獄。或生饑饉世。或在有疾處。如菩薩所受喜樂。令此眾生平等皆爾。或但與樂。或先與定。或正聞法時。令由此喜樂經六十小劫。謂如剎那頃。
論曰。或放光明。
釋曰。為引他方菩薩皆來集會。
論曰。能引具相大通慧。
釋曰。如聲聞聖通慧。能作百一事。菩薩通慧所現之事。不可稱數。復欲顯未說事故。先標此總句。
論曰。能引一切難行正行。
釋曰。成就他事已如前說。此下更明菩薩自行。此定能引菩薩正行。非二乘所能行。
論曰。以能攝十種難修正行故。
釋曰。此十種正行是定種類故。定能攝此正行。
論曰。何者為十。一自受難修。自受菩提善愿故。
釋曰。若依他發十愿。此非難行。以未成立故。菩薩自有三能。一有智慧能了別方便。二有慈悲能攝眾生。三有正勤能成滿十愿。此三難得菩薩能得。由具此三能故。不依他自能
【現代漢語翻譯】 現代漢語譯本 成就佛果等同於獲得自在。
論曰：降伏障礙，憑藉他方神力。
釋曰：由於菩薩的禪定力量，使得其他（眾生）的通力和智慧都無法成就。
論曰：或者施予他人辯才。
釋曰：如果有人想要提問辯難，但言辭笨拙遲鈍，菩薩能夠施予他辯才。
論曰：以及憶念（能力）。
釋曰：如果有人持有邪見，（菩薩）能使他認識到宿世的生命，親自驗證因果。
論曰：喜樂。
釋曰：菩薩或者進入地獄，或者出生在饑荒的時代，或者身處充滿疾病的地方，（菩薩）所感受到的喜樂，能使這些眾生平等地感受到同樣的喜樂。或者僅僅給予快樂，或者先給予禪定，或者正在聽聞佛法的時候，使（眾生）由此喜樂經歷六十小劫，感覺就像一剎那間。
論曰：或者放出光明。
釋曰：爲了引導其他世界的菩薩都來集會。
論曰：能夠引出具足相好、廣大的通達智慧。
釋曰：如同聲聞聖者的通達智慧，能夠做到一百件事中的一件。菩薩的通達智慧所顯現的事情，不可稱量計數。又想顯明未曾說過的緣故，先標出這個總的句子。
論曰：能夠引出一切難以實行的正行。
釋曰：成就他人的事情已經像前面所說的那樣。這下面進一步闡明菩薩的自身修行。這種禪定能夠引出菩薩的正行，不是二乘（聲聞乘和緣覺乘）所能修行的。
論曰：因為能夠攝持十種難以修正的正行。
釋曰：這十種正行是禪定的種類，所以禪定能夠攝持這些正行。
論曰：哪十種呢？第一，自身承受難以修行的（苦行），因為自身具有菩提的善愿。
釋曰：如果依靠他人發起十種愿，這並非難行，因為（這些愿）尚未成立。菩薩自身具有三種能力：一是有智慧能夠明瞭分辨方便法門，二是有慈悲心能夠攝受眾生，三是有精進心能夠成就圓滿十種愿。這三種能力難以獲得，菩薩能夠獲得。由於具備這三種能力，不依靠他人自己能夠（修行）。
【English Translation】 English version Attaining Buddhahood is also called freedom.
Treatise says: Subduing obstacles, by the power of other deities.
Explanation says: Due to the power of the Bodhisattva's samadhi (concentration), it makes the supernormal powers and wisdom of others unable to be accomplished.
Treatise says: Or bestowing eloquence to others.
Explanation says: If someone wants to ask difficult questions but is clumsy and slow in speech, the Bodhisattva can bestow eloquence upon them.
Treatise says: And the ability to remember.
Explanation says: If someone holds wrong views, (the Bodhisattva) can enable them to recognize their past lives and personally verify cause and effect.
Treatise says: Joy and happiness.
Explanation says: The Bodhisattva either enters hell, or is born in a time of famine, or is in a place full of disease, (the Bodhisattva's) joy and happiness can make these sentient beings equally feel the same joy and happiness. Or simply give happiness, or first give samadhi, or while listening to the Dharma, make (sentient beings) experience this joy and happiness for sixty small kalpas (aeons), feeling like a moment.
Treatise says: Or emitting light.
Explanation says: In order to guide Bodhisattvas from other worlds to come and gather.
Treatise says: Able to bring forth fully endowed, vast, and penetrating wisdom.
Explanation says: Like the penetrating wisdom of the Shravaka (Hearer) saints, which can do one out of a hundred things. The things manifested by the Bodhisattva's penetrating wisdom are immeasurable. Also wanting to reveal things that have not been said, first mark this general sentence.
Treatise says: Able to bring forth all difficult practices and right practices.
Explanation says: Accomplishing the affairs of others has already been said as before. Below, further clarify the Bodhisattva's self-cultivation. This samadhi can bring forth the Bodhisattva's right practices, which cannot be practiced by the Two Vehicles (Shravakayana and Pratyekabuddhayana).
Treatise says: Because it can encompass the ten difficult-to-cultivate right practices.
Explanation says: These ten right practices are types of samadhi, so samadhi can encompass these right practices.
Treatise says: What are the ten? First, personally enduring difficult practices, because one has the good aspiration for Bodhi (Enlightenment).
Explanation says: If one relies on others to make ten vows, this is not a difficult practice, because (these vows) have not yet been established. The Bodhisattva has three abilities: first, having wisdom to clearly distinguish expedient methods; second, having compassion to embrace sentient beings; and third, having diligence to accomplish and fulfill the ten vows. These three abilities are difficult to obtain, but the Bodhisattva can obtain them. Because of possessing these three abilities, one can (practice) without relying on others.
發願。又若為自身受善愿。此不為難。若無因緣但為他受。此則為難。
論曰。二不可回難修。由生死眾苦不令退轉故。
釋曰。無始生死八苦。及發心后當受長時八苦。不能違菩薩慈悲。退菩薩菩提行。廣說如地持論。是故難修。
論曰。三不背難修。由眾生作惡。一向對彼故。
釋曰。眾生於生死中恒起惡行。菩薩不觀過失。為令解脫恒向彼行善。是故難修。
論曰。四現前難修。于有怨眾生現前。為行一切利益事故。
釋曰。若眾生對菩薩作極重惡。菩薩對彼以大恩德報之。是故難修。
論曰。五無染難修。菩薩生於世間。不為世法之所染故。
釋曰。菩薩由愛故入生死。入生死已。不為世間八法之所染污。愛而不染。是故難修。
論曰。六信樂難修。行於無底大乘。能信樂廣大甚深義故。
釋曰。無底有三義。一教難思。二道難行。三果難得。威德圓滿故。廣大理微細故。甚深威德有三種。一如意。二清凈。三無變異理。即三無性理。並非下地境界。是故難修。
論曰。七通達難修。能通達人法二無我故。
釋曰。先於十解已通達人無我。今于初地又通達法無我。此二空離有無性。若能通達則與此法同。是故難修。
論曰
【現代漢語翻譯】 現代漢語譯本： 發願。如果為自己接受善愿，這不難。如果沒有因緣，只是爲了他人接受善愿，這就很難。
論曰：兩種不可退轉的難修。因為生死中的種種痛苦不能使菩薩退轉。
釋曰：無始以來的生死輪迴中的八苦，以及發心之後將要承受的長久的八苦，都不能違背菩薩的慈悲心，使菩薩退轉菩提行。詳細的說明在地持論中。因此是難修的。
論曰：三種不背離的難修。因為眾生作惡，菩薩總是面向他們。
釋曰：眾生在生死輪迴中經常產生惡行，菩薩不看他們的過失，爲了讓他們解脫，總是向他們行善。因此是難修的。
論曰：四種現前的難修。在有怨恨的眾生面前，爲了行一切利益的事情。
釋曰：如果眾生對菩薩做了極其嚴重的惡事，菩薩用極大的恩德來回報他們。因此是難修的。
論曰：五種無染的難修。菩薩生在世間，不被世間的法則所污染。
釋曰：菩薩因為愛而進入生死輪迴，進入生死輪迴后，不被世間的八法所污染。愛而不染著。因此是難修的。
論曰：六種信樂的難修。行於沒有底的大乘，能夠信樂廣大甚深的意義。
釋曰：沒有底有三種意義。一是教義難以思議，二是道路難以修行，三是果實難以獲得。威德圓滿的緣故。廣大是因為道理微妙，甚深是因為威德有三種，一是如意，二是清凈，三是無變異的道理，也就是三種無自性理。並非下地境界。因此是難修的。
論曰：七種通達的難修。能夠通達人無我和法無我。
釋曰：先前在十解中已經通達了人無我，現在在初地又通達了法無我。這兩種空性遠離有和無的自性。如果能夠通達，就與此法相同。因此是難修的。
論曰：
【English Translation】 English version: Aspiration. If one makes a vow of goodness for oneself, this is not difficult. If there is no cause or condition, but one makes it for others, this is difficult.
Treatise says: Two are difficult to practice without regression, because the various sufferings of birth and death do not cause the Bodhisattva to regress.
Explanation says: The eight sufferings of beginningless birth and death, and the long-lasting eight sufferings to be endured after generating the aspiration, cannot violate the Bodhisattva's compassion and cause the Bodhisattva to regress from the Bodhi practice. A detailed explanation is in the Bodhisattvabhumi Sastra. Therefore, it is difficult to practice.
Treatise says: Three are difficult to practice without turning away, because when sentient beings do evil, the Bodhisattva always faces them.
Explanation says: Sentient beings constantly generate evil deeds in birth and death. The Bodhisattva does not look at their faults, and always performs good deeds towards them in order to liberate them. Therefore, it is difficult to practice.
Treatise says: Four are difficult to practice in the present, because one must perform all beneficial deeds in the presence of sentient beings who harbor resentment.
Explanation says: If sentient beings commit extremely serious evil deeds against the Bodhisattva, the Bodhisattva repays them with great kindness. Therefore, it is difficult to practice.
Treatise says: Five are difficult to practice without defilement, because the Bodhisattva is born in the world but is not defiled by worldly dharmas.
Explanation says: The Bodhisattva enters birth and death out of love, and after entering birth and death, is not defiled by the eight worldly dharmas. Loving without attachment. Therefore, it is difficult to practice.
Treatise says: Six are difficult to practice with faith and joy, because one practices the bottomless Great Vehicle and is able to believe in the vast and profound meaning.
Explanation says: 'Bottomless' has three meanings: first, the teachings are inconceivable; second, the path is difficult to practice; and third, the fruit is difficult to attain. It is vast because of the perfection of power and virtue, and profound because the principle is subtle. The power and virtue have three aspects: first, as-you-wish; second, purity; and third, the principle of non-change, which is the principle of the three non-natures. It is not the realm of lower levels. Therefore, it is difficult to practice.
Treatise says: Seven are difficult to practice with thorough understanding, because one is able to thoroughly understand the non-self of persons and the non-self of dharmas.
Explanation says: Previously, in the ten understandings, one has already thoroughly understood the non-self of persons. Now, in the first ground, one also thoroughly understands the non-self of dharmas. These two emptinesses are apart from the nature of existence and non-existence. If one is able to thoroughly understand, then one is the same as this dharma. Therefore, it is difficult to practice.
Treatise says:
。八隨覺難修。諸佛如來甚深不了義經。能如理判故。
釋曰。如來所說正法。不出了義及不了義。若眾生但有信根。未有智根。如來為成其信根故。作不了義說。如二乘教。又欲伏憍慢眾生故。作不了義說。廣說如十七地論。為生聞思修慧故說了義經。不了義經其言秘密。能如理判。是故難修。
論曰。九不離不染難修。不捨生死。不為生死染污故。
釋曰。由慈悲故不捨生死。由般若故不被染污。于生死涅槃無著無住。是故難修。
論曰。十加行難修。諸佛如來於一切障解脫中住。不作功用。能行一切眾生利益事。乃至窮生死後際。
釋曰。具顯三身故言諸佛如來。一切障。謂三障四障三十障等。法身已得無垢清凈。是故住於一切障解脫中。法身常住解脫中。窮生死後際。依法身起應身。於一切正事自然恒流。不作功用。依應身起化身。行一切眾生利益事。隨根性令下善種。乃至得解脫。
論曰。樂修如此加行故。
釋曰。欲得為樂。起正勤為修。恒修恭敬修為加行。是故難修。
論曰。于隨覺難修。諸佛如來說不了義經。其義云何。菩薩應隨理覺察。
釋曰。十難修中九義易解。故不重釋。第八難解。菩薩應隨覺察故。須更示其相。
論曰。如
【現代漢語翻譯】 現代漢語譯本：八、隨覺難修。《諸佛如來甚深不了義經》（Zhu Fo Ru Lai Shen Shen Bu Liao Yi Jing，一切諸佛如來所說甚深且非直接明瞭的經典），能夠如理判斷，所以難以修習。
解釋：如來所說的正法，不超出『了義』（liao yi，究竟真實之義）和『不了義』（bu liao yi，非究竟真實之義）兩種。如果眾生只有信根，沒有智根，如來爲了成就他們的信根，就作不了義之說，如二乘教（er cheng jiao，聲聞乘和緣覺乘的教法）。又爲了降伏憍慢的眾生，也作不了義之說。詳細的解釋在《十七地論》（Shi Qi Di Lun）中。爲了生起聞、思、修的智慧，就說了義經。不了義經的言辭隱秘，能夠如理判斷，因此難以修習。
論：九、不離不染難修。不捨棄生死，又不為生死所染污，所以難以修習。
解釋：由於慈悲的緣故，不捨棄生死；由於般若（ban ruo，智慧）的緣故，不被生死所染污。對於生死和涅槃（nie pan，寂滅）都沒有執著和住留，所以難以修習。
論：十、加行難修。諸佛如來安住於一切障礙的解脫之中，不作任何功用，卻能行一切利益眾生的事業，乃至窮盡生死之後的邊際。
解釋：爲了完全顯現法身、報身、應身，所以說『諸佛如來』。『一切障』，指的是三障、四障、三十障等。法身已經得到無垢清凈，因此安住於一切障礙的解脫之中。法身常住在解脫之中，窮盡生死之後的邊際。依法身而起應身，對於一切正當的事業自然恒常地流現，不作任何功用。依應身而起化身，行一切利益眾生的事業，隨著眾生的根性，使他們種下善的種子，乃至得到解脫。
論：樂於修習這樣的加行，所以難修。
解釋：想要得到快樂，就發起精進；恒常修習恭敬，作為加行。因此難以修習。
論：于隨覺難修。諸佛如來說不了義經，它的意義是什麼？菩薩應當隨順道理覺察。
解釋：十種難修之中，前九種意義容易理解，所以不再重複解釋。第八種難以理解，菩薩應當隨順覺察，所以需要進一步指示它的相狀。
論：如……
English version: Eight, following awareness is difficult to cultivate. The 'Profound Non-Definitive Sutra Spoken by All Buddhas and Tathagatas' (Zhu Fo Ru Lai Shen Shen Bu Liao Yi Jing, The Profound Sutra of Non-Definitive Meaning Spoken by All Buddhas and Tathagatas) is able to judge according to principle, therefore it is difficult to cultivate.
Explanation: The true Dharma spoken by the Tathagata does not go beyond 'definitive meaning' (liao yi, ultimate and true meaning) and 'non-definitive meaning' (bu liao yi, non-ultimate and non-true meaning). If sentient beings only have the root of faith and do not have the root of wisdom, the Tathagata, in order to perfect their root of faith, speaks with non-definitive meaning, such as the teachings of the Two Vehicles (er cheng jiao, the teachings of the Hearers and Solitary Buddhas). Also, in order to subdue arrogant sentient beings, he speaks with non-definitive meaning. A detailed explanation is in the 'Seventeen Grounds Treatise' (Shi Qi Di Lun). In order to generate the wisdom of hearing, thinking, and cultivating, he speaks the sutras of definitive meaning. The words of the sutras of non-definitive meaning are secret, and one must be able to judge according to principle, therefore it is difficult to cultivate.
Treatise: Nine, not separating from and not being defiled is difficult to cultivate. Not abandoning birth and death, and not being defiled by birth and death, therefore it is difficult to cultivate.
Explanation: Because of compassion, one does not abandon birth and death; because of prajna (ban ruo, wisdom), one is not defiled by birth and death. One has no attachment or dwelling in birth and death or nirvana (nie pan, extinction), therefore it is difficult to cultivate.
Treatise: Ten, applying effort is difficult to cultivate. All Buddhas and Tathagatas abide in the liberation from all obstacles, without making any effort, yet they are able to perform all deeds that benefit sentient beings, even to the ultimate end of birth and death.
Explanation: In order to fully manifest the Dharmakaya, Sambhogakaya, and Nirmanakaya, it is said 'All Buddhas and Tathagatas'. 'All obstacles' refers to the three obstacles, four obstacles, thirty obstacles, etc. The Dharmakaya has already attained stainless purity, therefore it abides in the liberation from all obstacles. The Dharmakaya constantly abides in liberation, to the ultimate end of birth and death. Relying on the Dharmakaya, the Sambhogakaya arises, and for all proper deeds, it naturally and constantly flows forth, without making any effort. Relying on the Sambhogakaya, the Nirmanakaya arises, performing all deeds that benefit sentient beings, according to their capacities, causing them to plant seeds of goodness, even to the point of attaining liberation.
Treatise: Rejoicing in cultivating such effort, therefore it is difficult to cultivate.
Explanation: Wanting to obtain happiness, one arouses diligence; constantly cultivating reverence, as an effort. Therefore it is difficult to cultivate.
Treatise: Following awareness is difficult to cultivate. The Buddhas and Tathagatas speak of sutras of non-definitive meaning, what is its meaning? Bodhisattvas should follow principle and be aware.
Explanation: Among the ten difficult cultivations, the first nine meanings are easy to understand, so they will not be explained again. The eighth is difficult to understand, and Bodhisattvas should follow awareness, so it is necessary to further indicate its characteristics.
Treatise: As...
【English Translation】 English version: Eight, following awareness is difficult to cultivate. The 'Profound Non-Definitive Sutra Spoken by All Buddhas and Tathagatas' (Zhu Fo Ru Lai Shen Shen Bu Liao Yi Jing, The Profound Sutra of Non-Definitive Meaning Spoken by All Buddhas and Tathagatas) is able to judge according to principle, therefore it is difficult to cultivate.
Explanation: The true Dharma spoken by the Tathagata does not go beyond 'definitive meaning' (liao yi, ultimate and true meaning) and 'non-definitive meaning' (bu liao yi, non-ultimate and non-true meaning). If sentient beings only have the root of faith and do not have the root of wisdom, the Tathagata, in order to perfect their root of faith, speaks with non-definitive meaning, such as the teachings of the Two Vehicles (er cheng jiao, the teachings of the Hearers and Solitary Buddhas). Also, in order to subdue arrogant sentient beings, he speaks with non-definitive meaning. A detailed explanation is in the 'Seventeen Grounds Treatise' (Shi Qi Di Lun). In order to generate the wisdom of hearing, thinking, and cultivating, he speaks the sutras of definitive meaning. The words of the sutras of non-definitive meaning are secret, and one must be able to judge according to principle, therefore it is difficult to cultivate.
Treatise: Nine, not separating from and not being defiled is difficult to cultivate. Not abandoning birth and death, and not being defiled by birth and death, therefore it is difficult to cultivate.
Explanation: Because of compassion, one does not abandon birth and death; because of prajna (ban ruo, wisdom), one is not defiled by birth and death. One has no attachment or dwelling in birth and death or nirvana (nie pan, extinction), therefore it is difficult to cultivate.
Treatise: Ten, applying effort is difficult to cultivate. All Buddhas and Tathagatas abide in the liberation from all obstacles, without making any effort, yet they are able to perform all deeds that benefit sentient beings, even to the ultimate end of birth and death.
Explanation: In order to fully manifest the Dharmakaya, Sambhogakaya, and Nirmanakaya, it is said 'All Buddhas and Tathagatas'. 'All obstacles' refers to the three obstacles, four obstacles, thirty obstacles, etc. The Dharmakaya has already attained stainless purity, therefore it abides in the liberation from all obstacles. The Dharmakaya constantly abides in liberation, to the ultimate end of birth and death. Relying on the Dharmakaya, the Sambhogakaya arises, and for all proper deeds, it naturally and constantly flows forth, without making any effort. Relying on the Sambhogakaya, the Nirmanakaya arises, performing all deeds that benefit sentient beings, according to their capacities, causing them to plant seeds of goodness, even to the point of attaining liberation.
Treatise: Rejoicing in cultivating such effort, therefore it is difficult to cultivate.
Explanation: Wanting to obtain happiness, one arouses diligence; constantly cultivating reverence, as an effort. Therefore it is difficult to cultivate.
Treatise: Following awareness is difficult to cultivate. The Buddhas and Tathagatas speak of sutras of non-definitive meaning, what is its meaning? Bodhisattvas should follow principle and be aware.
Explanation: Among the ten difficult cultivations, the first nine meanings are easy to understand, so they will not be explained again. The eighth is difficult to understand, and Bodhisattvas should follow awareness, so it is necessary to further indicate its characteristics.
Treatise: As...
經言。云何菩薩不損一物不施一人。若菩薩善能行施無量無數。於十方世界修佈施行。相續生起。
釋曰。菩薩舍自愛。攝一切眾生為自體。一切行道一切財物。悉屬眾生故。財非己有。用者非他。彼物彼用豈關於我。若能如此運心。則是善能行施。複次菩薩舍自愛。攝一切眾生為自體。一切眾生行施。即菩薩行施故菩薩起隨喜心。得無量施福。亦是不損一物。不施一人。名善能行施。
論曰。云何菩薩樂行佈施。若菩薩不樂行一切施。
釋曰。若菩薩不樂行隨至等八施。義至但樂行菩薩凈心施。複次若菩薩不樂世間著三輪施。樂行不著三輪施。複次著名為樂。若菩薩著施因。或著施果。名樂行施。若菩薩不著行施。名不樂行施。
論曰。云何菩薩行信施心。若菩薩不行諸佛如來信心。
釋曰。由菩薩自證施故行施。不由信他故行施。前信有根故成信。后信無根故不成信。
論曰。云何菩薩發行佈施。若菩薩于佈施中不策自身。
釋曰。若菩薩自效能行施。無有貪吝嫉妒等障。非策自身方能行施。
論曰。云何菩薩恒遊戲佈施。若菩薩無佈施時。
釋曰。菩薩非時施。不隨一物施。
論曰。云何菩薩大能行施。若菩薩于施離娑羅想。
釋曰。娑
【現代漢語翻譯】 現代漢語譯本：經書中說：『為什麼菩薩不損耗一物，也不施捨給任何人呢？』如果菩薩善於施行佈施，其數量是無量無數的，在十方世界中修習佈施的行為，相續不斷地生起。
解釋說：菩薩捨棄對自我的愛戀，將一切眾生視為自身。一切修行的道路，一切的財物，都屬於眾生所有。因此，財物並非自己所有，使用者也不是他人。這些財物和使用，與我有什麼關係呢？如果能夠這樣用心，就是善於施行佈施。進一步說，菩薩捨棄對自我的愛戀，將一切眾生視為自身。一切眾生施行佈施，就是菩薩施行佈施，因此菩薩生起隨喜之心，獲得無量的佈施福報。這也是不損耗一物，不施捨給任何人，名為善於施行佈施。
論中說：『為什麼菩薩樂於施行佈施？』如果菩薩不樂於施行一切佈施。
解釋說：如果菩薩不樂於施行隨至等八種佈施（隨至：指自然而然發生的佈施），只是樂於施行菩薩清凈心佈施。進一步說，如果菩薩不樂於世間執著於三輪（施者、受者、施物）的佈施，而樂於施行不執著於三輪的佈施。進一步說，執著于名聲就稱為樂。如果菩薩執著于佈施的因，或者執著于佈施的果，就名為樂於施行佈施。如果菩薩不執著地施行佈施，就名不樂於施行佈施。
論中說：『為什麼菩薩以信心施行佈施？』如果菩薩不以對諸佛如來（諸佛如來：所有佛的統稱）的信心施行佈施。
解釋說：因為菩薩自己證悟了佈施的道理，所以施行佈施，不是因為相信他人而施行佈施。之前的相信是有根基的，所以能成就信心；之後的相信是沒有根基的，所以不能成就信心。
論中說：『為什麼菩薩發起佈施的行為？』如果菩薩在佈施中不鞭策自身。
解釋說：如果菩薩的自效能夠施行佈施，沒有貪婪、吝嗇、嫉妒等障礙，就不是鞭策自身才能施行佈施。
論中說：『為什麼菩薩恒常遊戲于佈施之中？』如果菩薩沒有佈施的時候。
解釋說：菩薩不按時節施行佈施，不隨順某一事物施行佈施。
論中說：『為什麼菩薩能夠大大地施行佈施？』如果菩薩在佈施中遠離娑羅（娑羅：一種樹名，也指堅固）之想。
解釋說：娑羅
【English Translation】 English version: The sutra says: 'Why does a Bodhisattva (Bodhisattva: a person who is on the path to Buddhahood) not diminish a single thing, nor give to a single person?' If a Bodhisattva is skilled in giving, it is immeasurable and countless. In the ten directions of the world, they cultivate the practice of giving, arising continuously.
Explanation: A Bodhisattva relinquishes self-love and regards all sentient beings as their own self. All paths of practice and all possessions belong to all sentient beings. Therefore, possessions are not one's own, and the users are not others. What do these possessions and their use have to do with me? If one can apply their mind in this way, they are skilled in giving. Furthermore, a Bodhisattva relinquishes self-love and regards all sentient beings as their own self. When all sentient beings give, it is the Bodhisattva giving. Therefore, the Bodhisattva generates joy and obtains immeasurable blessings from giving. This is also not diminishing a single thing, nor giving to a single person, and is called being skilled in giving.
The treatise says: 'Why does a Bodhisattva delight in giving?' If a Bodhisattva does not delight in giving all things.
Explanation: If a Bodhisattva does not delight in giving the eight kinds of giving such as 'giving as it comes' (giving as it comes: refers to spontaneous giving), but only delights in giving with a pure mind of a Bodhisattva. Furthermore, if a Bodhisattva does not delight in worldly giving that is attached to the three wheels (giver, receiver, and gift), but delights in giving without attachment to the three wheels. Furthermore, being attached to fame is called delight. If a Bodhisattva is attached to the cause of giving or attached to the result of giving, it is called delighting in giving. If a Bodhisattva gives without attachment, it is called not delighting in giving.
The treatise says: 'Why does a Bodhisattva give with a mind of faith?' If a Bodhisattva does not give with faith in all Buddhas and Tathagatas (Buddhas and Tathagatas: a title for a Buddha).
Explanation: Because the Bodhisattva personally realizes the principle of giving, they give, not because they believe in others. Previous belief has roots, so it becomes faith; later belief has no roots, so it does not become faith.
The treatise says: 'Why does a Bodhisattva initiate the act of giving?' If a Bodhisattva does not urge themselves in giving.
Explanation: If the Bodhisattva's nature is capable of giving, without obstacles such as greed, stinginess, and jealousy, then they do not need to urge themselves to give.
The treatise says: 'Why does a Bodhisattva constantly play in giving?' If a Bodhisattva has no time for giving.
Explanation: The Bodhisattva does not give at a specific time, nor does the Bodhisattva give according to a specific thing.
The treatise says: 'Why is a Bodhisattva greatly capable of giving?' If a Bodhisattva is free from the thought of Sala (Sala: a type of tree, also means solid) in giving.
Explanation: Sala
羅名目二義。一目貞實。二目散亂。貞實是直語。散亂是密語。若取直語離貞實。則與大施相違。若取密語離散亂。則與大施相符。若離欲三界後行施時。名為大施。何以故。離欲菩薩行施。具縛凡夫行施。百千萬倍所不能及。若施定互相妨不名大施。由不相妨故得大名。
論曰。云何菩薩于施清凈。若菩薩郁波提貪吝。
釋白。郁波提名目二義。一目生起。二目拔根棄背。生起是直語。拔根棄背是密語。若取直語生起貪吝。則與清凈施相違。若取密語拔根棄貪背吝。則與清凈施相符。拔根是除身見。身見是貪吝根本。棄背是除貪吝體。由菩薩能斷身見滅貪吝故。于施清凈。
論曰。云何菩薩能住于施。若菩薩不住究竟后際。
釋曰。究竟后際有二義。一施有初中后。以最後為究竟后際。若依此義。不住施最後分。豈得言能住于施。此則相違。二若有餘涅槃名究竟。無餘涅槃名究竟后際。若聲聞住無餘涅槃不更起心。無利益眾生事。則不能住施。菩薩依大悲不同聲聞。住無餘涅槃故。恒起六度無有窮盡。若依此義則與能住施相符。
論曰。云何菩薩于施自在。若菩薩于施不得自在。
釋曰。若菩薩不得施障自在。菩薩于施則得自在。昔在凡夫地中。見修二惑無道對治。欲起便起
【現代漢語翻譯】 現代漢語譯本 羅名目二義：一是貞實（zhen shi，真實），二是散亂（san luan，無秩序）。貞實是直語（zhi yu，直接的語言），散亂是密語（mi yu，隱晦的語言）。如果採用直語而離開貞實，就與大施（da shi，偉大的佈施）相違背。如果採用密語而離開散亂，就與大施相符合。如果離開欲界、色界、無色界這三界之後再行佈施，就稱為大施。為什麼呢？因為離開慾望的菩薩行佈施，是具有束縛的凡夫行佈施，百千萬倍都不能達到的。如果佈施和禪定互相妨礙，就不能稱為大施。由於不互相妨礙，所以得到大施的名稱。
論曰：菩薩如何做到佈施清凈？如果菩薩生起（yu po ti，產生）貪婪和吝嗇。
釋曰：郁波提（yu po ti）名目二義：一是生起（sheng qi，產生），二是拔根棄背（ba gen qi bei，徹底拋棄）。生起是直語，拔根棄背是密語。如果採用直語生起貪婪和吝嗇，就與清凈的佈施相違背。如果採用密語拔除貪婪的根源，拋棄吝嗇的本體，就與清凈的佈施相符合。拔根是去除身見（shen jian，對身體的執著），身見是貪婪和吝嗇的根本。棄背是去除貪婪和吝嗇的本體。由於菩薩能夠斷除身見，滅除貪婪和吝嗇，所以在佈施上是清凈的。
論曰：菩薩如何能夠安住于佈施？如果菩薩不安住于究竟后際（jiu jing hou ji，最終的終結）。
釋曰：究竟后際有二義：一是佈施有初、中、后三個階段，以最後階段為究竟后際。如果按照這個意思，不住于佈施的最後部分，怎麼能說安住于佈施呢？這顯然是矛盾的。二是如果有餘涅槃（you yu nie pan，有餘涅槃）稱為究竟，無餘涅槃（wu yu nie pan，無餘涅槃）稱為究竟后際。如果聲聞（sheng wen，小乘修行者）安住于無餘涅槃，不再生起利益眾生的心，就不能安住于佈施。菩薩依靠大悲心，與聲聞不同，即使安住于無餘涅槃，也恒常生起六度（liu du，六種修行方法），沒有窮盡。如果按照這個意思，就與能夠安住于佈施相符合。
論曰：菩薩如何做到佈施自在？如果菩薩在佈施上不得自在。
釋曰：如果菩薩在佈施的障礙上得到自在，菩薩在佈施上就得到自在。過去在凡夫地的時候，見惑（jian huo，見解上的迷惑）和修惑（xiu huo，修行上的迷惑）沒有道的對治，想要生起就生起。
【English Translation】 English version The term 'Ruo' has two meanings: first, 'Zhenshi' (貞實, truthfulness); second, 'Sanluan' (散亂, distraction). 'Zhenshi' is 'Zhiyu' (直語, direct speech), and 'Sanluan' is 'Miyu' (密語, secret speech). If one adopts 'Zhiyu' while departing from 'Zhenshi,' then it contradicts 'Da Shi' (大施, great giving). If one adopts 'Miyu' while departing from 'Sanluan,' then it aligns with 'Da Shi.' If one performs giving after departing from the Three Realms of Desire, Form, and Formlessness, it is called 'Da Shi.' Why? Because the giving of a Bodhisattva who has departed from desire cannot be matched by the giving of a bound ordinary person, even by a hundred thousand times. If giving and Samadhi mutually obstruct each other, it is not called 'Da Shi.' Because they do not obstruct each other, it obtains the name 'Da Shi.'
Treatise says: How does a Bodhisattva achieve purity in giving? If a Bodhisattva 'Yu Po Ti' (郁波提, arises) greed and stinginess.
Explanation says: 'Yu Po Ti' (郁波提) has two meanings: first, 'Shengqi' (生起, arising); second, 'Ba Gen Qi Bei' (拔根棄背, uprooting and abandoning). 'Shengqi' is 'Zhiyu,' and 'Ba Gen Qi Bei' is 'Miyu.' If one adopts 'Zhiyu' and arises greed and stinginess, then it contradicts pure giving. If one adopts 'Miyu' and uproots greed and abandons stinginess, then it aligns with pure giving. 'Ba Gen' is removing self-view (身見, the view of self), and self-view is the root of greed and stinginess. 'Qi Bei' is removing the substance of greed and stinginess. Because the Bodhisattva can sever self-view and extinguish greed and stinginess, they are pure in giving.
Treatise says: How can a Bodhisattva abide in giving? If a Bodhisattva does not abide in 'Jiu Jing Hou Ji' (究竟后際, ultimate finality).
Explanation says: 'Jiu Jing Hou Ji' has two meanings: first, giving has three stages: beginning, middle, and end, with the final stage being 'Jiu Jing Hou Ji.' If according to this meaning, not abiding in the final part of giving, how can it be said to abide in giving? This is contradictory. Second, if 'Yu Yu Nie Pan' (有餘涅槃, Nirvana with remainder) is called 'Jiu Jing,' and 'Wu Yu Nie Pan' (無餘涅槃, Nirvana without remainder) is called 'Jiu Jing Hou Ji.' If a 'Sheng Wen' (聲聞, Hearer) abides in 'Wu Yu Nie Pan' and no longer arises the mind to benefit sentient beings, they cannot abide in giving. The Bodhisattva relies on great compassion, different from the 'Sheng Wen,' even abiding in 'Wu Yu Nie Pan,' they constantly arise the Six Perfections (六度, six paramitas) without end. If according to this meaning, it aligns with being able to abide in giving.
Treatise says: How does a Bodhisattva achieve freedom in giving? If a Bodhisattva does not obtain freedom in giving.
Explanation says: If a Bodhisattva obtains freedom from the obstacles to giving, the Bodhisattva obtains freedom in giving. In the past, when in the state of an ordinary person, the 'Jian Huo' (見惑, afflictions of view) and 'Xiu Huo' (修惑, afflictions of practice) had no path to counteract them; they would arise whenever one wanted them to arise.
故得自在。今入聖位為道對治故。菩薩于惑不得自在。于施能得自在。
論曰。云何菩薩于施無盡。若菩薩不住無盡中。
釋曰。無餘涅槃名為無盡。菩薩不同聲聞入無盡中。無利益他事。是故菩薩于施無盡。
論曰。如施經。于戒乃至般若。如理應知。
釋曰。如施經說施有不了義語。說余度亦有不了義語。皆須如理分判。
論曰。復有經言。云何菩薩行殺生。若菩薩有命眾生斷其相續。
釋曰。若有命則知有業。若有業則知有惑。由具此三六道四生相續不斷。若菩薩隨其根性。為說三乘聖道。令彼修行斷此三法。得無餘涅槃果不相續。即是斷命故名殺生。
論曰。云何菩薩奪非他所與。若菩薩自奪非他所與眾生。
釋曰。菩薩以大悲。攝一切眾生為自眷屬。令離生死險難。非彼父母及人主等所與。故名奪非他所與。
論曰。云何菩薩行邪淫。若菩薩于欲塵起邪意等。
釋曰。菩薩三業與淫慾相反。意知其虛妄不實為眾惡本。口亦作如此說。身不行其事。亦是相反。即是于欲塵起邪意等。故名行邪淫。
論曰。云何菩薩能說妄語。若菩薩是妄能說為妄。
釋曰。一切法皆是虛妄。菩薩如虛妄而說故。名能說妄語。
論曰。云何菩
【現代漢語翻譯】 現代漢語譯本 因此獲得自在。現在進入聖位是爲了用道來對治煩惱，所以菩薩對於迷惑不能自在，但對於佈施能夠自在。
論曰：菩薩如何做到佈施無盡？如果菩薩不住于無盡（nirvana）之中。
釋曰：無餘涅槃（nirvana）名為無盡。菩薩不同於聲聞（śrāvaka）進入無盡之中，不做利益他人的事情。因此菩薩的佈施是無盡的。
論曰：如《施經》所說，對於持戒乃至般若（prajñā），都應如理了解。
釋曰：如《施經》所說，佈施有不了義的說法，說其餘的度（pāramitā）也有不了義的說法，都需要如理分辨判斷。
論曰：又有經文說，菩薩如何行殺生（prāṇātipāta）？如果菩薩對於有命的眾生，斷絕其相續。
釋曰：若有命，則知有業（karma）；若有業，則知有惑（kleśa）。由於具備這三者，六道四生的相續不斷。如果菩薩隨其根性，為他們宣說三乘聖道，令他們修行斷除這三種法，得到無餘涅槃（nirvana）的果實，不再相續，這就是斷命，所以名為殺生。
論曰：菩薩如何奪取非他人所給予的？如果菩薩自己奪取非他人所給予眾生的東西。
釋曰：菩薩以大悲心，攝受一切眾生作為自己的眷屬，使他們脫離生死險難，這是他們的父母以及人主等所不能給予的，所以名為奪取非他人所給予的。
論曰：菩薩如何行邪淫（kāmamithyācāra）？如果菩薩對於欲塵生起邪意等。
釋曰：菩薩的身、口、意三業與淫慾相反。意知淫慾虛妄不實，是眾惡的根本；口也作如此說；身不行淫慾之事。這也是相反。這就是對於欲塵生起邪意等，所以名為行邪淫。
論曰：菩薩如何能說妄語（mṛṣāvāda）？如果菩薩明明是虛妄的，卻說它是虛妄的。
釋曰：一切法都是虛妄的，菩薩如實地將虛妄說成虛妄，所以名為能說妄語。
論曰：云何菩
【English Translation】 English version Therefore, one attains freedom. Now, entering the holy position is for the sake of using the path to counteract afflictions, so Bodhisattvas are not free from delusion, but they are free with regard to giving.
Treatise says: How does a Bodhisattva's giving become inexhaustible? If the Bodhisattva does not abide in the inexhaustible (nirvana).
Explanation says: Nirvāṇa without remainder is called inexhaustible. Bodhisattvas are different from Śrāvakas in that they do not enter into the inexhaustible and do not do things that benefit others. Therefore, a Bodhisattva's giving is inexhaustible.
Treatise says: As the Giving Sutra says, one should understand the same principle with regard to precepts, and even prajñā (wisdom).
Explanation says: As the Giving Sutra says, there are statements about giving that are not definitive. It also says that there are statements about the other pāramitās (perfections) that are not definitive. All of these need to be distinguished and judged according to reason.
Treatise says: Moreover, there are sutras that say, how does a Bodhisattva commit killing (prāṇātipāta)? If a Bodhisattva severs the continuity of sentient beings.
Explanation says: If there is life, then it is known that there is karma; if there is karma, then it is known that there are afflictions (kleśa). Because of possessing these three, the continuity of the six realms and four forms of birth is unbroken. If the Bodhisattva, according to their disposition, speaks the holy path of the three vehicles for them, causing them to cultivate and cut off these three dharmas, and attain the fruit of nirvana without remainder, no longer continuing, this is cutting off life, therefore it is called killing.
Treatise says: How does a Bodhisattva take what is not given by others? If the Bodhisattva himself takes what is not given to sentient beings by others.
Explanation says: The Bodhisattva, with great compassion, gathers all sentient beings as his own family, causing them to escape the dangers of birth and death. This is not what their parents and rulers can give, therefore it is called taking what is not given by others.
Treatise says: How does a Bodhisattva engage in sexual misconduct (kāmamithyācāra)? If the Bodhisattva generates evil intentions towards the dust of desire, etc.
Explanation says: The Bodhisattva's three karmas of body, speech, and mind are contrary to sexual desire. The mind knows that sexual desire is false and unreal, and is the root of all evils; the mouth also speaks in this way; the body does not engage in sexual acts. This is also contrary. This is generating evil intentions towards the dust of desire, etc., therefore it is called engaging in sexual misconduct.
Treatise says: How can a Bodhisattva speak false speech (mṛṣāvāda)? If the Bodhisattva knows it is false, but speaks of it as false.
Explanation says: All dharmas are false. The Bodhisattva speaks of falsity as it is, therefore it is called being able to speak false speech.
Treatise says: How does a
薩行兩舌。若菩薩恒住最極空寂處。
釋曰。兩舌令彼此不和。菩薩思空說空。令自他不見此彼。何況和合。故名行兩舌。
論曰。云何菩薩能住波留師。若菩薩住所知彼岸。
釋曰。若依直語波留師。名目惡口。住惡口人不為他所親近。菩薩住所知彼岸即三無性理。亦不為眾生所親近。以此理非凡夫二乘所行處故。故名能住惡口。又若依密語。波留師名目彼岸住。即以密語顯于直語。
論曰。云何菩薩能說不相應語。若菩薩能分破諸法隨類解釋。
釋曰。菩薩能分破諸法。謂根塵識皆無所有。此無所有非定是無。亦非定有。有無悉不可得故。名能說不相應語。
論曰。云何菩薩行阿毗持訶婁。若菩薩數數令自身得無上諸定。
釋曰。若依直語。阿毗持訶婁名目貪慾。行貪慾者必愛樂外塵。菩薩恒樂令自身得最勝定。故名行貪慾。又若依密語。阿毗持訶婁名目數數得定。即以密語顯于直語。
論曰。云何菩薩起憎害心。若菩薩于自他心地能害諸惑。
釋曰。瞋恚以憎害為相。菩薩作意欲斷自他一切煩惱故。名起憎害心。
論曰。云何菩薩起邪見。若菩薩一切處遍行邪性。如理觀察。
釋曰。大乘以有分別為邪性。分別性遍行於依他性。即是邪性
【現代漢語翻譯】 現代漢語譯本 薩行兩舌（Satyaka dvijihva）：如果菩薩總是安住在最極空寂之處。
解釋：兩舌會使彼此不和。菩薩思空說空，使自己和他人都不見此彼的差別，更何況是和合呢？所以叫做行兩舌。
論：菩薩如何能安住波留師（Pāruṣya，惡口）？如果菩薩安住所知彼岸。
解釋：如果按照直語，波留師（Pāruṣya）是惡口的意思。安住于惡口的人不被他人親近。菩薩安住所知彼岸，也就是三無性理，也不被眾生所親近。因為這種道理不是凡夫和二乘所能行的地方。所以叫做能住惡口。另外，如果按照密語，波留師（Pāruṣya）是彼岸住的意思，就是用密語來顯示直語。
論：菩薩如何能說不相應語？如果菩薩能分破諸法，隨類解釋。
解釋：菩薩能分破諸法，認為根、塵、識都是沒有實體的。這種沒有實體不是絕對的沒有，也不是絕對的有。有和無都不可得，所以叫做能說不相應語。
論：菩薩如何行阿毗持訶婁（Abhidhyālu，貪慾）？如果菩薩數數令自身得到無上諸定。
解釋：如果按照直語，阿毗持訶婁（Abhidhyālu）是貪慾的意思。行貪慾的人必定愛樂外塵。菩薩總是樂於令自身得到最殊勝的禪定，所以叫做行貪慾。另外，如果按照密語，阿毗持訶婁（Abhidhyālu）是數數得定的意思，就是用密語來顯示直語。
論：菩薩如何起憎害心？如果菩薩對於自己和他人心地，能損害諸惑。
解釋：瞋恚以憎害為相。菩薩作意想要斷除自己和他人的一切煩惱，所以叫做起憎害心。
論：菩薩如何起邪見？如果菩薩在一切處普遍地行於邪性，如理觀察。
解釋：大乘認為有分別是邪性。分別性普遍地行於依他性，這就是邪性。
【English Translation】 English version Satyaka dvijihva (Speaking divisively): If a Bodhisattva constantly dwells in the most extremely empty and tranquil place.
Explanation: Divisive speech causes disharmony between people. A Bodhisattva contemplates emptiness and speaks of emptiness, causing both self and others to not see the distinctions between this and that, let alone harmony. Therefore, it is called 'practicing divisive speech'.
Treatise: How can a Bodhisattva dwell in Pāruṣya (harsh speech)? If a Bodhisattva dwells on the other shore of what is known.
Explanation: If according to direct language, Pāruṣya means harsh speech. One who dwells in harsh speech is not approached by others. A Bodhisattva dwells on the other shore of what is known, which is the principle of the three non-natures, and is also not approached by sentient beings. This is because this principle is not a place where ordinary people and those of the Two Vehicles can go. Therefore, it is called 'being able to dwell in harsh speech.' Also, if according to secret language, Pāruṣya means dwelling on the other shore, which is using secret language to reveal direct language.
Treatise: How can a Bodhisattva speak inappropriate words? If a Bodhisattva can divide and break down all dharmas, explaining them according to their categories.
Explanation: A Bodhisattva can divide and break down all dharmas, considering that the roots, dusts, and consciousness are all without substance. This 'without substance' is not definitely non-existent, nor is it definitely existent. Existence and non-existence are both unattainable, therefore it is called 'being able to speak inappropriate words'.
Treatise: How does a Bodhisattva practice Abhidhyālu (covetousness)? If a Bodhisattva repeatedly causes himself to attain unsurpassed samādhis.
Explanation: If according to direct language, Abhidhyālu means covetousness. One who practices covetousness will surely love external dusts. A Bodhisattva is always happy to cause himself to attain the most supreme samādhi, therefore it is called 'practicing covetousness.' Also, if according to secret language, Abhidhyālu means repeatedly attaining samādhi, which is using secret language to reveal direct language.
Treatise: How does a Bodhisattva generate hatred? If a Bodhisattva can harm all afflictions in his own and others' minds.
Explanation: Anger has hatred as its characteristic. A Bodhisattva intends to cut off all afflictions of himself and others, therefore it is called 'generating hatred'.
Treatise: How does a Bodhisattva generate wrong views? If a Bodhisattva universally practices wrong nature in all places, observing according to principle.
Explanation: The Mahayana considers discrimination to be wrong nature. Discriminatory nature universally acts on dependent nature, and this is wrong nature.
。若離分別名人法空真性。小乘以身見為邪性。因此身見生諸惑故。若離身見。一切邪執皆不得起。得人空真性。菩薩能如理觀察此邪性。見其是邪故名起邪見。
論曰。復有經言佛法甚深。
釋曰。初明六度。次顯十惡。此下明道及道果。故言甚深。
論曰。何者甚深。此論中自廣分別一切佛法。常住為性。由法身常住故。
釋曰。諸佛法身常住。一切佛法皆依法身以法身為上首故。法身常住為一切佛法性。
論曰。一切佛法皆斷為性。由一切障皆斷盡故。
釋曰。一一佛法悉無惑障及智障故。障斷盡為一切佛法性。現在煩惱滅為斷。未來煩惱不生為盡。即是盡無生智。
論曰。一切佛法生起為性。由化身恒生起故。
釋曰。由慈悲本願生起化身。相續無盡故化身生起。為一切佛法性。
論曰。一切佛法能得為性。能得共對治眾生八萬四千煩惱行故。
釋曰。一切佛法以無所得為性。此是正說。由三無性不可定說有無故。雖以無得為性。亦有能得義。若離佛法。不能得了別所對治惑。不能得安立能對治道故。
論曰。一切佛法有欲為性。有欲眾生愛攝令成自體故。一切佛法有瞋為性。一切佛法有癡為性。一切佛法凡夫法為性。
釋曰。
【現代漢語翻譯】 現代漢語譯本：如果捨棄了分別名相，就能證得人法皆空的真實自性。小乘佛教認為執著于『身見』（認為身體是真實存在的錯誤觀念）是邪惡的。因為這種『身見』會產生各種迷惑。如果捨棄了『身見』，一切邪惡的執著都無法產生，就能證得人空的真實自性。菩薩能夠如實地觀察這種邪惡的自性，認識到它是邪惡的，因此被稱為生起邪見（此處指菩薩爲了斷除眾生的邪見而示現的方便）。
論曰：又有經書說佛法非常深奧。
釋曰：前面闡明了六度（佈施、持戒、忍辱、精進、禪定、智慧），接著揭示了十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。這裡開始闡明『道』（修行的方法）和『道果』（修行的結果），所以說非常深奧。
論曰：什麼才是深奧呢？這部論中詳細地分別說明了一切佛法，以常住為自性，因為法身是常住不滅的。
釋曰：諸佛的法身是常住的，一切佛法都依於法身，以法身為首要。所以法身的常住就是一切佛法的自性。
論曰：一切佛法都以斷滅為自性，因為一切障礙都被斷盡了。
釋曰：每一項佛法都沒有迷惑的障礙以及智慧的障礙，所以斷盡障礙就是一切佛法的自性。『斷』是指現在煩惱的滅除，『盡』是指未來煩惱的不生，也就是證得『盡無生智』（對一切法不再生起的智慧）。
論曰：一切佛法都以生起為自性，因為化身恒常生起。
釋曰：由於慈悲的本願而生起化身，相續不斷，所以化身的生起就是一切佛法的自性。
論曰：一切佛法都以能得為自性，能夠對治眾生八萬四千種煩惱。
釋曰：一切佛法以無所得為自性，這才是正確的說法。因為三無性（自性空、無相、無愿）不可定說是有還是沒有。雖然以無所得為自性，也有能得的意義。如果離開了佛法，就不能了別所要對治的迷惑，也不能安立能對治的道。
論曰：一切佛法以『欲』（貪慾）為自性，因為有貪慾的眾生被愛所攝取，從而成就自體。一切佛法以『瞋』（嗔恨）為自性。一切佛法以『癡』（愚癡）為自性。一切佛法以凡夫法為自性。
釋曰：
【English Translation】 English version: If one abandons the discrimination of names and forms, one can realize the true nature of emptiness of both person and dharma (phenomena). The Hinayana (Small Vehicle) considers attachment to 『self-view』 (the mistaken belief that the body is truly existent) as evil. Because this 『self-view』 gives rise to various delusions. If one abandons 『self-view,』 all evil attachments cannot arise, and one can realize the true nature of emptiness of person. Bodhisattvas can observe this evil nature as it truly is, recognizing it as evil, hence it is called arising evil view (referring to the expedient means shown by Bodhisattvas to eliminate the evil views of sentient beings).
Treatise says: Furthermore, some sutras say that the Buddha-dharma is very profound.
Explanation says: First, the six paramitas (perfections) are clarified. Then, the ten evils are revealed. Hereafter, the 『path』 (method of practice) and the 『fruit of the path』 (result of practice) are clarified, hence it is said to be very profound.
Treatise says: What is profound? This treatise elaborately explains all Buddha-dharma, with permanence as its nature, because the Dharmakaya (Dharma Body) is permanent.
Explanation says: The Dharmakaya of all Buddhas is permanent, and all Buddha-dharma relies on the Dharmakaya, with the Dharmakaya as the foremost. Therefore, the permanence of the Dharmakaya is the nature of all Buddha-dharma.
Treatise says: All Buddha-dharma has cessation as its nature, because all obstacles are completely eliminated.
Explanation says: Each and every Buddha-dharma is without the obstacles of delusion and the obstacles of wisdom, therefore the complete elimination of obstacles is the nature of all Buddha-dharma. 『Cessation』 refers to the extinction of present afflictions, and 『elimination』 refers to the non-arising of future afflictions, which is the realization of 『wisdom of cessation and non-arising』 (wisdom regarding the non-arising of all dharmas).
Treatise says: All Buddha-dharma has arising as its nature, because the Nirmanakaya (Transformation Body) constantly arises.
Explanation says: Due to the fundamental vows of compassion, the Nirmanakaya arises continuously, therefore the arising of the Nirmanakaya is the nature of all Buddha-dharma.
Treatise says: All Buddha-dharma has attainability as its nature, capable of counteracting the eighty-four thousand afflictions of sentient beings.
Explanation says: All Buddha-dharma has non-attainability as its nature, which is the correct statement. Because the three non-natures (emptiness of inherent existence, absence of characteristics, absence of wishes) cannot be definitively said to be existent or non-existent. Although non-attainability is its nature, there is also the meaning of attainability. If one departs from the Buddha-dharma, one cannot discern the afflictions to be counteracted, nor can one establish the path that can counteract them.
Treatise says: All Buddha-dharma has 『desire』 (greed) as its nature, because sentient beings with desire are embraced by love, thereby accomplishing their own being. All Buddha-dharma has 『anger』 (hatred) as its nature. All Buddha-dharma has 『delusion』 (ignorance) as its nature. All Buddha-dharma has the nature of mundane (ordinary) dharma.
Explanation says:
此有二義。一菩薩攝一切有欲眾生為自體。一切佛法皆依自體故。二大悲為愛愛即是欲。菩薩以大悲攝一切眾生。依大悲生福德智慧行故。瞋癡及凡夫法亦爾。
論曰。一切佛法無染著為性。成就真如。一切障不能染故。
釋曰。道后真如斷一切障。儘是無垢清凈故名成就。一切障所不能染。一切佛法以此真如為體性故。
論曰。一切佛法不可染著。諸佛出現於世。非世法所能染故。
釋曰。前明真如境。此明真如智。諸佛菩薩以真如智為體。即是應身。此體是唯識真如所顯。非根塵分別所起。非八種世法及世法所起。欲瞋等惑所能染著。何以故。是彼對治故。修得無分別智成就。名諸佛出現於世。
論曰。是故說佛法甚深。
釋曰。此語結前意。示難思難行難得。具三義故甚深。
論曰。為修行波羅蜜。為成熟眾生。為清凈佛土。為引攝一切佛法故。菩薩三摩提業差別應知。
釋曰。此論中明菩薩三摩提。不別說事差別。但通說業差別。諸菩薩修定有總有別。總有此四。別有五百。此四是諸定通業。何以故諸菩薩修得定已。依此定修行十度。依此定成熟眾生。云何成熟眾生。依此定起通慧。引令入正定位。又依此定力清凈佛土。何以故。由心自在。如意能成金寶
【現代漢語翻譯】 現代漢語譯本： 這裡有兩種含義。第一，菩薩將一切具有慾望的眾生視為自身。一切佛法都依賴於自身，因此（菩薩攝受一切有欲眾生）。第二，大悲就是愛，愛即是慾望。菩薩以大悲心攝受一切眾生，依靠大悲心生起福德和智慧的行為。嗔恚、愚癡以及凡夫的法則也是如此。
論曰：一切佛法以無染著為本性，成就真如（Tathata，事物的真實如是之相）。一切障礙都不能染污它。
釋曰：通過修道獲得的真如，斷除一切障礙，完全是無垢清凈的，所以稱為成就。一切障礙都不能染污它。一切佛法都以這個真如為體性。
論曰：一切佛法不可染著。諸佛出現於世，不是世間法所能染污的。
釋曰：前面說明了真如的境界，這裡說明了真如的智慧。諸佛菩薩以真如的智慧為體，這就是應身（Nirmanakaya，佛的化身）。這個體是唯識（Vijnanavada，唯識宗）所顯示的真如，不是根、塵分別所產生的，不是八種世間法以及世間法所產生的，也不是慾望、嗔恚等煩惱所能染污的。為什麼呢？因為它是這些煩惱的對治之法。通過修行獲得無分別智的成就，就叫做諸佛出現於世。
論曰：所以說佛法甚深。
釋曰：這句話總結了前面的意思，表明佛法難以思議、難以修行、難以獲得，具備這三種含義，所以說甚深。
論曰：爲了修行波羅蜜（Paramita，到達彼岸），爲了成熟眾生，爲了清凈佛土，爲了引導和攝取一切佛法，菩薩三摩提（Samadhi，禪定）的行業差別應當瞭解。
釋曰：這部論中說明菩薩的三摩提，不分別說明事情的差別，只是概括地說明行業的差別。諸菩薩修習禪定有總的方面和別的方面。總的方面有這四種，別的方面有五百種。這四種是各種禪定的共同行業。為什麼呢？因為諸菩薩修得禪定之後，依靠這個禪定修行十度（Dasa-paramita，十種到達彼岸的方法），依靠這個禪定成熟眾生。怎樣成熟眾生呢？依靠這個禪定生起通達的智慧，引導眾生進入正確定位。又依靠這個禪定的力量清凈佛土。為什麼呢？因為心能自在，如意地能夠成就金銀珠寶。
【English Translation】 English version: Here, there are two meanings. First, Bodhisattvas regard all sentient beings with desires as their own self. All Buddha-dharmas rely on the self, therefore (Bodhisattvas embrace all sentient beings with desires). Second, great compassion is love, and love is desire. Bodhisattvas embrace all sentient beings with great compassion, relying on great compassion to generate meritorious virtues and wise actions. Anger, ignorance, and the laws of ordinary beings are also like this.
Treatise says: All Buddha-dharmas take non-attachment as their nature, accomplishing Suchness (Tathata, the true suchness of things). All obstacles cannot defile it.
Explanation says: Suchness obtained through cultivation severs all obstacles, being entirely immaculate and pure, hence it is called accomplishment. All obstacles cannot defile it. All Buddha-dharmas take this Suchness as their essence.
Treatise says: All Buddha-dharmas cannot be defiled. When Buddhas appear in the world, they cannot be defiled by worldly dharmas.
Explanation says: The previous explains the realm of Suchness, this explains the wisdom of Suchness. All Buddhas and Bodhisattvas take the wisdom of Suchness as their essence, which is the Transformation Body (Nirmanakaya, emanation body of the Buddha). This essence is the Suchness manifested by Vijnanavada (Yogacara, Consciousness-only school), not produced by the discrimination of the senses and objects, not produced by the eight worldly dharmas and what arises from them, nor can it be defiled by afflictions such as desire and anger. Why? Because it is the antidote to these afflictions. Achieving the accomplishment of non-discriminating wisdom through cultivation is called the Buddhas appearing in the world.
Treatise says: Therefore, it is said that the Buddha-dharma is profound.
Explanation says: This sentence summarizes the previous meaning, indicating that the Buddha-dharma is difficult to conceive, difficult to practice, and difficult to attain, possessing these three meanings, hence it is said to be profound.
Treatise says: For the sake of cultivating Paramitas (Paramita, perfections), for the sake of maturing sentient beings, for the sake of purifying Buddha-lands, for the sake of guiding and embracing all Buddha-dharmas, the differences in the activities of Bodhisattva Samadhi (Samadhi, meditative concentration) should be understood.
Explanation says: This treatise explains the Samadhi of Bodhisattvas, without separately explaining the differences in matters, but generally explaining the differences in activities. Bodhisattvas' cultivation of Samadhi has general aspects and specific aspects. The general aspects are these four, and the specific aspects are five hundred. These four are the common activities of various Samadhis. Why? Because after Bodhisattvas attain Samadhi, they rely on this Samadhi to cultivate the ten Paramitas (Dasa-paramita, ten perfections), and rely on this Samadhi to mature sentient beings. How to mature sentient beings? Relying on this Samadhi to generate penetrating wisdom, guiding sentient beings into the correct position. Also, relying on the power of this Samadhi to purify Buddha-lands. Why? Because the mind is free, and one can accomplish gold and jewels as desired.
等凈土故。又依此定得現在安樂住。能引攝成熟一切佛法故。此四事是一切定通差別業。應如此知。
攝大乘論釋卷第十一 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十二
世親菩薩釋
陳天竺三藏真諦譯
釋依慧學差別勝相第八
論曰。如此已說依定學差別。云何應知依慧學差別。
釋曰。菩薩定與二乘定既有差別。定為慧依止。慧依定得成。菩薩慧與二乘慧亦應有差別。云何可知。以何法名依慧學。無分別智名依慧學。是無分別智差別。應知即是依慧學差別。此無分別智有三種。一加行無分別智謂尋思等智即是道因。二無分別智。即是道正體三無分別后智。即是出觀智。謂道果。此三智悉是依慧學體。尋思智為依慧學者。觀行人依當來無分別智故。修方便智。由求未來無分別智果故。現世方便得成。以是能依故名依慧學。又此方便智慧引當來無分別智。無分別智起。必依此方便得成。以是所依故名依慧學。道正體為依慧學者。謂依內起智在觀。離散動故名為內。此智依觀起故名依慧學。又有自體為內。因已謝果未起。道體自相續。即說自體為內。依自體起故名依慧學。出觀智為依慧學者。依無分別智成此智。名依慧學。何以故。入觀
【現代漢語翻譯】 現代漢語譯本 爲了獲得清凈的佛土（凈土：Buddha-field），並且依靠這種禪定能夠獲得當下的安樂，能夠引導、攝受、成熟一切佛法，這四件事是一切禪定共通的差別作用，應當這樣理解。
《攝大乘論釋》卷第十一 大正藏第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第十二
世親菩薩（Vasubandhu） 釋
陳 天竺三藏 真諦（Paramārtha） 譯
解釋 依慧學差別勝相 第八
論曰：像這樣已經說了依定學（Adhisamādhi-śikṣā）的差別，應該如何瞭解依慧學（Adhiprajñā-śikṣā）的差別呢？
釋曰：菩薩（Bodhisattva）的禪定與二乘（Śrāvaka and Pratyekabuddha）的禪定既然有差別，禪定是智慧的所依止，智慧依靠禪定才能成就，那麼菩薩的智慧與二乘的智慧也應該有差別。如何才能知道呢？用什麼法稱為依慧學呢？無分別智（Nirvikalpa-jñāna）稱為依慧學。這無分別智的差別，應當知道就是依慧學的差別。這無分別智有三種：一是加行無分別智（Prayoga-nirvikalpa-jñāna），即尋思等智，是道的因；二是無分別智，即是道（Mārga）的正體；三是無分別后智（Pṛṣṭhalabdha-nirvikalpa-jñāna），即是出觀智，是道的果。這三種智慧都是依慧學的體。尋思智為什麼是依慧學者呢？觀行者依靠當來的無分別智的緣故，修習方便智（Upāya-jñāna），由於追求未來無分別智的果的緣故，現世的方便才能成就。因為是能依，所以名為依慧學。又，這種方便智慧夠引導當來的無分別智。無分別智生起，必定依靠這種方便才能成就。因為是所依，所以名為依慧學。道的正體為什麼是依慧學者呢？因為依靠內心生起的智慧在觀照，遠離散亂的緣故名為內。這種智慧依靠觀照生起，所以名為依慧學。又有自體為內，因為已謝果未起，道體自相續，就說自體為內。依靠自體生起，所以名為依慧學。出觀智為什麼是依慧學者呢？依靠無分別智成就這種智慧，名為依慧學。為什麼呢？入觀
【English Translation】 English version It is because of obtaining a pure Buddha-field (凈土: Pure Land). Moreover, relying on this samādhi, one can attain present happiness and abide in it, and it can lead, gather, and mature all Buddha-dharmas. These four things are the common and distinct functions of all samādhis, and should be understood in this way.
Commentary on the Compendium of the Mahāyāna, Volume 11 Taishō Tripiṭaka, Volume 31, No. 1595, Commentary on the Compendium of the Mahāyāna
Commentary on the Compendium of the Mahāyāna, Volume 12
Commentary by Bodhisattva Vasubandhu (世親菩薩)
Translated by Tripiṭaka Master Paramārtha (真諦) from India of the Chen Dynasty
Explanation of the Excellent Aspects of the Differences in the Adhiprajñā-śikṣā (依慧學)
Treatise: Having thus explained the differences in the Adhisamādhi-śikṣā (依定學), how should one understand the differences in the Adhiprajñā-śikṣā (依慧學)?
Commentary: Since the samādhi of a Bodhisattva (菩薩) is different from the samādhi of the Two Vehicles (二乘: Śrāvaka and Pratyekabuddha), and samādhi is the basis upon which wisdom relies, and wisdom is accomplished by relying on samādhi, then the wisdom of a Bodhisattva should also be different from the wisdom of the Two Vehicles. How can this be known? What dharma is called Adhiprajñā-śikṣā? Non-discriminating wisdom (Nirvikalpa-jñāna 無分別智) is called Adhiprajñā-śikṣā. The differences in this non-discriminating wisdom should be understood as the differences in Adhiprajñā-śikṣā. This non-discriminating wisdom has three types: first, preparatory non-discriminating wisdom (Prayoga-nirvikalpa-jñāna 加行無分別智), which is the wisdom of investigation and so on, and is the cause of the path (Mārga 道); second, non-discriminating wisdom, which is the very essence of the path; and third, subsequent non-discriminating wisdom (Pṛṣṭhalabdha-nirvikalpa-jñāna 無分別后智), which is the wisdom of emerging from contemplation, and is the fruit of the path. All three of these wisdoms are the substance of Adhiprajñā-śikṣā. Why is the wisdom of investigation considered Adhiprajñā-śikṣā? Because the practitioner of contemplation relies on the future non-discriminating wisdom, they cultivate expedient wisdom (Upāya-jñāna 方便智). Because they seek the fruit of future non-discriminating wisdom, present expedients can be accomplished. Because it is the reliance, it is called Adhiprajñā-śikṣā. Furthermore, this expedient wisdom can lead to future non-discriminating wisdom. The arising of non-discriminating wisdom must rely on this expedient to be accomplished. Because it is the relied upon, it is called Adhiprajñā-śikṣā. Why is the very essence of the path considered Adhiprajñā-śikṣā? Because it relies on the wisdom arising within during contemplation, and is called 'inner' because it is free from distraction. This wisdom arises relying on contemplation, so it is called Adhiprajñā-śikṣā. Also, the self-nature is considered 'inner' because the past has passed and the fruit has not yet arisen, and the self-continuum of the path is called 'inner'. Because it arises relying on the self-nature, it is called Adhiprajñā-śikṣā. Why is the wisdom of emerging from contemplation considered Adhiprajñā-śikṣā? Because this wisdom is accomplished by relying on non-discriminating wisdom, it is called Adhiprajñā-śikṣā. Why? Entering contemplation
時所緣境后得智。緣此生故。此三智中應成立何智。應但成立無分別智。若成立此智。即成立余智。若成立前智但因義顯果義不顯。自性等十九差別義亦不成。若成立后智。但果義顯因亦不顯。自性等十九差別義亦不成。何以故。此智以尋思智為因。此智是尋思智果。此智是后智因。后智是此智果。由此智成立。前後智亦得成立。是故但應成立此智。于成立中。先應說無分別智自性。自性即是體相。
論曰。由無分別智自性依止。緣起境界相貌立救難。攝持伴類果報等流。出離究竟行善加行。無分別智后得智功德。無分別差別加行。無分別智及后得智。譬威德無功用作事甚深義故。應知依慧學差別。由依慧學差別。應知無分別智差別。
釋曰。謂由無分別智自性。應知依慧學差別。由依慧學差別。應知無分別智差別者。若是次第說十九義。悉須作此語。今為存略故。以一由無分別智標初。次列出十九義竟。后總云應知依慧學差別。由依慧學差別。應知無分別智差別。以十九義成立無分別智。此智即是慧學體。慧學差別即是此智差別。應作如此知。無分別智自性云何。
論曰。無分別智自性。應知離五種相。
釋曰。若具離五相。則是無分別智。若不具離五相。則非無分別智。
論曰。
【現代漢語翻譯】 現代漢語譯本 時所緣境后得智（Gnosis Subsequent to the Objective Condition of the Time）：因為緣於此而生。這三種智慧中應該成立哪一種智慧？應該只成立無分別智（Non-Discriminating Gnosis）。如果成立此智，就成立了其餘的智慧。如果成立前智，只是因的意義顯現，果的意義不顯現，自性等十九種差別義也不能成立。如果成立后智，只是果的意義顯現，因的意義也不顯現，自性等十九種差別義也不能成立。為什麼呢？因為此智以尋思智為因，此智是尋思智的果，此智是后智的因，后智是此智的果。由此智的成立，前後智也得以成立。所以，只應該成立此智。在成立中，首先應該說無分別智的自性，自性就是體相。 論曰：由無分別智的自性依止，緣起境界相貌立救難，攝持伴類果報等流，出離究竟行善加行，無分別智后得智功德，無分別差別加行，無分別智及后得智，譬如威德無功用作事甚深的意義。應該知道依靠慧學（Discipline of Wisdom）的差別，由依靠慧學的差別，應該知道無分別智的差別。 釋曰：所謂由無分別智的自性，應該知道依靠慧學的差別，由依靠慧學的差別，應該知道無分別智的差別。如果是次第說十九種意義，都需要作此語。現在爲了存略的緣故，以『由無分別智』標示開始，其次列出十九種意義完畢，最後總說『應該知道依靠慧學的差別，由依靠慧學的差別，應該知道無分別智的差別』。以十九種意義成立無分別智，此智就是慧學的本體。慧學的差別就是此智的差別，應該作如此理解。無分別智的自性是什麼呢？ 論曰：無分別智的自性，應該知道遠離五種相。 釋曰：如果完全遠離五種相，那就是無分別智。如果不完全遠離五種相，那就不是無分別智。 論曰：
【English Translation】 English version Gnosis Subsequent to the Objective Condition of the Time: Because it arises from this. Among these three types of gnosis, which should be established? Only Non-Discriminating Gnosis should be established. If this gnosis is established, the remaining gnoses are also established. If the prior gnosis is established, only the meaning of the cause is manifest, and the meaning of the result is not manifest; the nineteen differentiations such as self-nature also cannot be established. If the subsequent gnosis is established, only the meaning of the result is manifest, and the cause is not manifest; the nineteen differentiations such as self-nature also cannot be established. Why? Because this gnosis takes Reflective Gnosis as its cause, this gnosis is the result of Reflective Gnosis, this gnosis is the cause of subsequent gnosis, and subsequent gnosis is the result of this gnosis. With the establishment of this gnosis, the prior and subsequent gnoses can also be established. Therefore, only this gnosis should be established. In the establishment, the self-nature of Non-Discriminating Gnosis should be stated first; self-nature is the essence and characteristics. Treatise: From the self-nature of Non-Discriminating Gnosis, relying on the arising of the objective realm, the appearance establishes rescue from difficulties, the holding of companions, the retributive consequences of outflow, the ultimate liberation of virtuous conduct and diligent practice, the merits of Gnosis Subsequent to Non-Discriminating Gnosis, the diligent practice of Non-Discriminating differentiations, Non-Discriminating Gnosis and Gnosis Subsequent, are like the profound meaning of majestic virtue acting without effort. It should be known that depending on the differences in the Discipline of Wisdom, the differences in Non-Discriminating Gnosis should be known. Commentary: That is to say, from the self-nature of Non-Discriminating Gnosis, the differences in the Discipline of Wisdom should be known; from the differences in the Discipline of Wisdom, the differences in Non-Discriminating Gnosis should be known. If the nineteen meanings are explained in sequence, this statement would be necessary for each. Now, for the sake of brevity, 'From Non-Discriminating Gnosis' is used to mark the beginning, then the nineteen meanings are listed completely, and finally it is said in general, 'The differences in the Discipline of Wisdom should be known; from the differences in the Discipline of Wisdom, the differences in Non-Discriminating Gnosis should be known.' Non-Discriminating Gnosis is established with the nineteen meanings, and this gnosis is the essence of the Discipline of Wisdom. The differences in the Discipline of Wisdom are the differences in this gnosis; it should be understood in this way. What is the self-nature of Non-Discriminating Gnosis? Treatise: The self-nature of Non-Discriminating Gnosis should be known to be apart from five characteristics. Commentary: If it is completely apart from the five characteristics, then it is Non-Discriminating Gnosis. If it is not completely apart from the five characteristics, then it is not Non-Discriminating Gnosis. Treatise:
五相者。一離非思惟故。二離非覺觀地故。三離滅想受定寂靜故。四離色自性故。五于真實義離異分別故。
釋曰。此智若由離思惟故。名無分別智。熟眠放逸狂醉同離。思惟應得無分別智。若由過覺觀地故。名無分別智。從二定以上已過覺觀地。應得無分別智。若依此二義。凡夫應得無分別智。是處能離心及心法。應說名無分別智。謂想受滅定等。若人在此位中得無分別智。此則不成智。何以故。于滅定等位。無心及心法故。若言如色自性智自性亦如此。如色鈍無知此智應鈍無知。若於真實義。由已分別顯現。是分別應成無分別智。何以故。此分別能分別真實義。謂此義真實。
論曰。是五相所離智。此中應知是無分別智。
釋曰。若智離五相。緣真實義起。若不異分別真實義。謂此法真實但緣真實義。如眼識不以分別為性。是名無分別智相。
論曰。於此中如所說。無分別智性中。故說偈言。
釋曰。於此依慧學中。如前說十九義所顯無分別智性。更說偈成立此義。此偈欲何所顯。欲顯無分別智最勝。于所修眾行中最為上首。
論曰。
諸菩薩自性 五種相所離 無分別智性 于真無分別
釋曰。菩薩以無分別智為體。無分別智與菩薩不異。無分別智自性
【現代漢語翻譯】 現代漢語譯本：五種相是什麼呢？一是遠離非理性的思惟的緣故；二是遠離非覺觀之地的緣故；三是遠離滅盡想受定的寂靜的緣故；四是遠離色法自性的緣故；五是在真實義上遠離異類分別的緣故。
解釋：如果這種智慧因為遠離思惟而得名『無分別智』，那麼熟睡、放逸、狂亂、醉酒之人同樣遠離思惟，也應該得到無分別智。如果因為超過覺觀之地而得名『無分別智』，那麼從二禪以上就已經超過覺觀之地，也應該得到無分別智。如果依據這兩種解釋，凡夫也應該得到無分別智。能夠遠離心和心所法的處所，才應該被稱為『無分別智』，比如想受滅定等。如果有人在這種狀態中得到無分別智，這就不成為智慧。為什麼呢？因為在滅盡定等狀態中，沒有心和心所法。如果說如同色法的自性，智慧的自性也如此，如同色法遲鈍無知，那麼這種智慧也應該遲鈍無知。如果在真實義上，因為已經分別顯現，這種分別應該成為無分別智。為什麼呢？因為這種分別能夠分別真實義，即這個義是真實的。
論：是遠離這五種相的智慧，這裡應該知道是無分別智。
解釋：如果智慧遠離五種相，緣于真實義而生起，如果不以分別來區分真實義，即這個法是真實的，只是緣于真實義，如同眼識不以分別作為其自性，這就叫做無分別智的相。
論：關於這一點，如所說，在無分別智的自性中，所以說了偈頌。
解釋：在這裡，依據慧學，如前面所說的十九種意義所顯示的無分別智的自性，再次說偈頌來成立這個意義。這個偈頌想要顯示什麼呢？想要顯示無分別智最為殊勝，在所修習的各種行法中最為上首。
論：
諸菩薩自性，五種相所離，無分別智性，于真無分別。
解釋：菩薩以無分別智為體，無分別智與菩薩沒有差別，無分別智的自性。
【English Translation】 English version: What are the five characteristics? First, it is because of being apart from non-rational thinking. Second, it is because of being apart from the realm of non-perception and observation. Third, it is because of being apart from the tranquility of the cessation of perception and sensation. Fourth, it is because of being apart from the self-nature of form. Fifth, it is because of being apart from differentiated discriminations regarding the true meaning (tathata).
Explanation: If this wisdom is named 'non-discriminating wisdom' (nirvikalpa-jñana) because it is apart from thinking, then those who are sound asleep, negligent, deranged, or drunk should also attain non-discriminating wisdom since they are also apart from thinking. If it is named 'non-discriminating wisdom' because it has surpassed the realm of perception and observation, then those who have attained the second dhyana (second level of meditative absorption) or higher should also attain non-discriminating wisdom since they have already surpassed the realm of perception and observation. If based on these two explanations, ordinary people should also attain non-discriminating wisdom. The place that can be apart from mind and mental factors should be called 'non-discriminating wisdom,' such as the cessation of perception and sensation (nirodha-samapatti). If someone attains non-discriminating wisdom in this state, this does not constitute wisdom. Why? Because in the state of cessation, there is no mind or mental factors. If it is said that just as the self-nature of form is like this, the self-nature of wisdom is also like this, just as form is dull and without knowledge, then this wisdom should also be dull and without knowledge. If, regarding the true meaning, it has already been manifested through discrimination, this discrimination should become non-discriminating wisdom. Why? Because this discrimination can discriminate the true meaning, that is, this meaning is true.
Treatise: It is the wisdom that is apart from these five characteristics. Here, it should be known that it is non-discriminating wisdom.
Explanation: If wisdom arises from being apart from the five characteristics and is based on the true meaning, and if it does not differentiate the true meaning with discrimination, that is, this dharma (law, teaching) is true, but only based on the true meaning, just as eye consciousness does not take discrimination as its self-nature, this is called the characteristic of non-discriminating wisdom.
Treatise: Regarding this point, as it is said, in the self-nature of non-discriminating wisdom, therefore a verse is spoken.
Explanation: Here, based on the study of wisdom (prajña), as the self-nature of non-discriminating wisdom is manifested by the nineteen meanings mentioned earlier, a verse is spoken again to establish this meaning. What does this verse want to show? It wants to show that non-discriminating wisdom is the most supreme, and is the foremost among all the practices that are cultivated.
Treatise:
The self-nature of all Bodhisattvas, is apart from the five characteristics, the nature of non-discriminating wisdom, is non-discriminating regarding the truth.
Explanation: Bodhisattvas (enlightenment beings) take non-discriminating wisdom as their essence. There is no difference between non-discriminating wisdom and Bodhisattvas. The self-nature of non-discriminating wisdom.
。即是菩薩自性。無分別智離五相。即是菩薩離五相。由於真無分別故。離五相得無分別名。眾生是假名。法是實有。若離此智。無有別法應菩薩名。盡無生智是菩提。此眾生以菩提為體。菩提即是無分別智。無分別智即是菩薩。欲示無分別智即是菩薩故。說菩薩自性離五相。不言無分別智后得例爾。如此說菩薩自性已。由此依止是性得生。今當說此依止。前說此智名無分別。此智為依止心生。為不依止心生。若依止心生。能思故名心。思即是分別。此智若依分別生。非謂無分別。若不依止心生。則同色等法。復不應名智。欲顯離此二失故重說偈。
論曰。
諸菩薩依止 非心非非心 是無分別智 非思疾類故
釋曰。此智不以心為依止。由此智不思議故。亦不以非心為依止。由以心疾利類相續為依止故。疾利類是心種性。既以此為依止故。不可說非心為依止。為顯因緣生起此智故重說偈。
論曰。
諸菩薩因緣 有言聞熏習 是無分別智 如理正思惟
釋曰。四緣中除三緣。但取因緣。因緣有何相。若因與果同類名因緣。譬如先善心為后善心作因。依從他所聞法音。起聞熏習因。此熏習後生正思惟。是正思惟從聞他正說起。故稱有言。此智因緣。即以有言聞熏習及正
【現代漢語翻譯】 現代漢語譯本： 這就是菩薩的自性。無分別智遠離五種表相（五相：指色、受、想、行、識五蘊的表相），就是菩薩遠離五相。由於真實沒有分別的緣故，遠離五相才得到無分別的名稱。眾生是假名，法是真實存在的。如果離開了這種智慧，就沒有其他的法可以稱為菩薩。窮盡無生智就是菩提（菩提：覺悟）。這些眾生以菩提為本體，菩提就是無分別智，無分別智就是菩薩。想要顯示無分別智就是菩薩的緣故，所以說菩薩的自性遠離五相，而不說無分別智的后得智也是如此。這樣說了菩薩的自性之後，由此依止這種自性才能產生。現在應當說這種依止。前面說這種智慧名為無分別，這種智慧是依止心而生，還是不依止心而生？如果依止心而生，能夠思考的就稱為心，思考就是分別。這種智慧如果依止分別而生，就不能稱為無分別。如果不依止心而生，就和色等法一樣，又不應該稱為智慧。想要顯示遠離這兩種過失的緣故，所以重說偈頌。
論曰：
諸菩薩依止，非心非非心，是無分別智，非思疾類故。
釋曰：這種智慧不以心為依止，因為這種智慧不可思議的緣故。也不以非心為依止，因為以心的快速敏銳的同類相續為依止的緣故。快速敏銳的同類是心的種性。既然以此為依止，就不能說以非心為依止。爲了顯示因緣生起這種智慧的緣故，所以重說偈頌。
論曰：
諸菩薩因緣，有言聞熏習，是無分別智，如理正思惟。
釋曰：在四種緣（四緣：因緣、等無間緣、所緣緣、增上緣）中除去三種緣，只取因緣。因緣有什麼樣的表相？如果因和果是同類的，就稱為因緣。譬如先前的善心為後來的善心作為因。依靠從他人那裡聽聞的法音，生起聽聞熏習的因。這種熏習之後產生正確的思惟。這種正確的思惟是從聽聞他人正確的說法而產生的，所以稱為『有言』。這種智慧的因緣，就是以『有言』的聽聞熏習以及正確的思惟。
【English Translation】 English version: This is the very nature of a Bodhisattva. Non-discriminating wisdom is apart from the five aspects (five aspects: referring to the aspects of the five skandhas of form, feeling, perception, mental formations, and consciousness), which means a Bodhisattva is apart from the five aspects. Because of true non-discrimination, being apart from the five aspects leads to the name of non-discrimination. Sentient beings are a provisional name, while the Dharma is truly existent. If one is apart from this wisdom, there is no other Dharma that should be called a Bodhisattva. Exhausting the wisdom of non-origination is Bodhi (Bodhi: enlightenment). These sentient beings take Bodhi as their essence, Bodhi is non-discriminating wisdom, and non-discriminating wisdom is a Bodhisattva. Wanting to show that non-discriminating wisdom is a Bodhisattva, it is said that the nature of a Bodhisattva is apart from the five aspects, without mentioning that the subsequent wisdom attained after non-discriminating wisdom is also like this. Having spoken of the nature of a Bodhisattva in this way, it is by relying on this nature that one can be born. Now we should speak of this reliance. Earlier it was said that this wisdom is called non-discriminating. Does this wisdom arise relying on the mind, or does it arise not relying on the mind? If it arises relying on the mind, that which is capable of thinking is called the mind, and thinking is discrimination. If this wisdom arises relying on discrimination, it cannot be called non-discriminating. If it does not arise relying on the mind, then it is the same as form and other dharmas, and should not be called wisdom. Wanting to show being apart from these two faults, the verse is repeated.
Treatise says:
'Bodhisattvas rely on, neither mind nor non-mind, it is non-discriminating wisdom, not thinking, swift continuum.'
Explanation: This wisdom does not take the mind as its reliance, because this wisdom is inconceivable. Nor does it take non-mind as its reliance, because it takes the swift and keen continuum of the mind's nature as its reliance. The swift and keen continuum is the seed nature of the mind. Since it takes this as its reliance, it cannot be said to take non-mind as its reliance. In order to show the causal conditions for the arising of this wisdom, the verse is repeated.
Treatise says:
'Bodhisattvas' causal condition, is verbal hearing habituation, it is non-discriminating wisdom, proper reflection in accordance with principle.'
Explanation: Among the four conditions (four conditions: causal condition, immediately preceding condition, object-condition, dominant condition), three conditions are removed, and only the causal condition is taken. What is the aspect of the causal condition? If the cause and effect are of the same kind, it is called the causal condition. For example, the previous wholesome mind acts as the cause for the subsequent wholesome mind. Relying on the sound of the Dharma heard from others, the cause of hearing habituation arises. After this habituation, correct reflection arises. This correct reflection arises from hearing others' correct teachings, so it is called 'verbal'. The causal condition of this wisdom is the 'verbal' hearing habituation and correct reflection.
思惟為體。由此因緣。無分別智因有言。未生令生已生令堅住。若無此熏習。無分別智不得生。是故說此為因緣。此智因聞熏習起。緣何法為境。
論曰。
諸菩薩境界 不可言法性 是無分別智 二無我真如
釋曰。前偈說菩薩因緣。此偈說菩薩緣緣。境界即是緣緣。緣緣有何相。若法緣此生。猶如羸人因杖得起。若觀此法彼法得生故。此為彼緣。如五塵生五識。此境有二義。一依止緣緣。二比度緣緣。如人依止心無常相。比度色等余法皆是無常。不可言法性是菩薩緣緣。一切法由分別性不可言說。何以故。諸法由自體無所有。由心分別顯現故。一切法不可說有。亦不可說無。如此顯現不如此有。是故不可說有。如此不有不無。顯現故不可說無。如識所緣法不如此有故是故分別無體相。是分別無體相。為當有為當無。若無無體體則還有。若有無體不可言無。由此義故。法性約真俗皆不可言有無。法性以二無我真如為體。由分別性故。依他性無人無法。名二無我。為離斷見此無我不無。故說名真如。此真如是菩薩境。何以故。是無分別智若起。必緣此境起故。此智緣不可言真如起。其取境相貌云何。
論曰。
諸菩薩相貌 于真如境中 是無分別智 無相無差別
釋曰
【現代漢語翻譯】 現代漢語譯本： 思惟是它的本體。由於這個因緣，無分別智（nirvikalpa-jñāna，不帶任何分別的智慧）的生起依賴於語言的熏習。未生的使之生起，已生的使之堅固。如果沒有這種熏習，無分別智就無法產生。因此說這是它的因緣。這種智慧因聽聞熏習而生起，以什麼法作為它的境界呢？
論曰：
諸菩薩境界，不可言法性，是無分別智，二無我真如。
釋曰：前一偈頌說了菩薩的因緣，這一偈頌說菩薩的所緣緣（ālambana-pratyaya，生起心識所憑藉的客觀條件）。境界就是所緣緣。所緣緣有什麼樣的相狀呢？如果一個法緣此而生，就像虛弱的人因為拄著枴杖才能站起來一樣。如果觀察此法，彼法才能生起，所以此法是彼法的緣。例如五塵（pañca-viṣaya，色、聲、香、味、觸五種外境）生起五識（pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）。這個境界有兩種含義：一是依止所緣緣，二是比度所緣緣。例如人依止心的無常相，從而推知色等其他法都是無常的。不可言說的法性是菩薩的所緣緣。一切法由於分別性（vikalpa-svabhāva，由分別心所產生的性質）而不可言說。為什麼呢？因為諸法由於其自性是空無所有的，由心的分別才顯現出來。所以，一切法不可說是有，也不可說是無。如此顯現，但並非如此真實存在，所以不可說是有。如此並非不存在，但也不是真實存在，所以不可說是無。就像識所緣的法並非如此真實存在，所以分別沒有實體相狀。這種分別沒有實體相狀，是應當存在還是應當不存在呢？如果不存在，沒有實體，那麼實體就還是存在。如果存在，沒有實體，就不可說是不存在。由於這個道理，法性就真諦和俗諦而言，都不可言說是有或無。法性以二無我（dvayanairātmya，人無我和法無我）的真如（tathatā，事物的真實如是之性）為本體。由於分別性的緣故，依他性（paratantra-svabhāva，事物依賴其他條件而存在的性質）中既無人也無法，這叫做二無我。爲了遠離斷見，這個無我不是不存在的，所以稱之為真如。這個真如是菩薩的境界。為什麼呢？因為無分別智如果生起，必定緣于這個境界而生起。這種智慧緣于不可言說的真如而生起，它取境的相貌是怎樣的呢？
論曰：
諸菩薩相貌，于真如境中，是無分別智，無相無差別。
釋曰：
【English Translation】 English version: Contemplation is its essence. Due to this cause and condition, the arising of non-discriminating wisdom (nirvikalpa-jñāna) depends on the cultivation of language. It causes the unarisen to arise, and the arisen to remain firm. If there is no such cultivation, non-discriminating wisdom cannot arise. Therefore, it is said that this is its cause and condition. This wisdom arises from the cultivation of hearing, and what dharma does it take as its object?
Treatise says:
The realm of all Bodhisattvas, the inexpressible Dharma-nature, is non-discriminating wisdom, the Suchness of the two non-selves.
Explanation: The previous verse spoke of the causes and conditions of Bodhisattvas, and this verse speaks of the object-condition (ālambana-pratyaya) of Bodhisattvas. The realm is the object-condition. What is the characteristic of the object-condition? If a dharma arises because of this, it is like a weak person who can stand up because of a cane. If, by observing this dharma, that dharma can arise, then this dharma is the condition for that dharma. For example, the five sense objects (pañca-viṣaya, the five external objects of form, sound, smell, taste, and touch) give rise to the five consciousnesses (pañca-vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness). This realm has two meanings: first, the dependent object-condition; second, the comparative object-condition. For example, a person relies on the impermanent aspect of the mind and infers that other dharmas such as form are also impermanent. The inexpressible Dharma-nature is the object-condition of Bodhisattvas. All dharmas are inexpressible due to their discriminating nature (vikalpa-svabhāva, the nature produced by the discriminating mind). Why? Because all dharmas are empty of self-nature, and they appear due to the discrimination of the mind. Therefore, all dharmas cannot be said to exist, nor can they be said to not exist. They appear in this way, but they are not truly existent in this way, so they cannot be said to exist. They are not non-existent in this way, but they are not truly existent, so they cannot be said to not exist. Just as the dharmas cognized by consciousness are not truly existent in this way, therefore discrimination has no substantial form. Is this discrimination without substantial form existent or non-existent? If it is non-existent, without substance, then the substance still exists. If it is existent, without substance, it cannot be said to be non-existent. Due to this meaning, the Dharma-nature, in terms of both ultimate truth and conventional truth, cannot be said to be existent or non-existent. The Dharma-nature takes the Suchness (tathatā, the true nature of things as they are) of the two non-selves (dvayanairātmya, the non-self of persons and the non-self of dharmas) as its essence. Due to the discriminating nature, there is neither person nor dharma in the dependent nature (paratantra-svabhāva, the nature of things that exist dependent on other conditions), which is called the two non-selves. In order to avoid the view of annihilation, this non-self is not non-existent, so it is called Suchness. This Suchness is the realm of Bodhisattvas. Why? Because if non-discriminating wisdom arises, it must arise in relation to this realm. This wisdom arises in relation to the inexpressible Suchness, so what is the appearance of its taking the object?
Treatise says:
The appearance of all Bodhisattvas, in the realm of Suchness, is non-discriminating wisdom, without characteristics and without differences.
Explanation:
。是智于真如境中。平等平等生。無異無相為相。即是其相。譬如眼識取色。如青等相顯現。不異青等色。此智與真如境亦爾。又不同眼識與色。色無體有色。眼識有體無色。此智與真如境相稱。不可說異若一切法不可言說為性。何法是所分別。
論曰。
相應自性義 所分別非他
釋曰。一切言說有三種相應。謂數習相續次第。此三不相離故名相應。又三法和合能目義故名相應。此相應是自性義。此義即是所分別。若離此義無別余義。是故一切法不可言說。云何知離此性無別余義。為成立此義故。
論曰。
字字相續故 由相應義成
釋曰。字字相續即第一相應。由此相應即餘二相應具。此三相應故得目義。由相應說此義得成。譬如眼根等。于言辭相續說中。眾生執以為義故說名相應。此義是所分別。是故所分別但有言說。義亦但有言說。若一切法不可言說。此義云何成。
論曰。
離言說智慧 于所知不起
釋曰。若人未了別方言。于所言境智慧不生。若汝言于言說中所言智生。此義不然。何以故。
論曰。
于言不同故 一切不可言
釋曰。是言說與所言不同。以相貌異故。言相異所言相異。是故一切言及所言同不可言。何法是無
【現代漢語翻譯】 現代漢語譯本：這是在真如（Tathata，事物的真實本性）的境界中，平等無差別地產生的智慧。它以無異無相為相，這就是它的相。譬如眼識取色，青色等相顯現，但不異於青色等色。此智與真如境界也是如此。又不同於眼識與。沒有自體但有顏色，眼識有自體但沒有顏色。此智與真如境界相稱，不可說異。如果一切法都不可言說，那麼什麼法是所分別的呢？
論曰：
相應自性義，所分別非他。
釋曰：一切言說有三種相應，即數量、習性、相續、次第。這三者不相離，所以叫做相應。又因為三種法和合能夠表達意義，所以叫做相應。這種相應就是自性義。這個意義就是所分別的。如果離開這個意義，就沒有別的意義。所以一切法都不可言說。怎麼知道離開這個自性就沒有別的意義呢？爲了成立這個意義，所以說：
論曰：
字字相續故，由相應義成。
釋曰：字字相續就是第一種相應。由此相應，其餘兩種相應也具備了。這三種相應才能表達意義。通過相應才能說明這個意義。譬如眼根等。在言辭相續的說法中，眾生執以為義，所以說名相應。這個意義就是所分別的。所以所分別的只是言說，意義也只是言說。如果一切法都不可言說，這個意義怎麼成立呢？
論曰：
離言說智慧，于所知不起。
釋曰：如果人沒有了解方言，對於所言說的境界，智慧就不會產生。如果說在言說中所言說的智慧產生，這個說法是不對的。為什麼呢？
論曰：
于言不同故，一切不可言。
釋曰：因為言說與所言說不同，因為相貌不同。言說的相貌與所言說的相貌不同。所以一切言說和所言說都同樣不可言說。什麼法是無分別的呢？
【English Translation】 English version: This wisdom arises equally and without difference in the realm of Tathata (the true nature of things). It takes non-difference and non-form as its form; this is its form. For example, when eye-consciousness perceives color, aspects such as blue appear, but they are not different from the color blue, etc. This wisdom is also like that in relation to the realm of Tathata. Furthermore, it is different from eye-consciousness and *. * has no self-nature but has color, while eye-consciousness has self-nature but no color. This wisdom is in accordance with the realm of Tathata and cannot be said to be different. If all dharmas are inexpressible, then what dharma is the object of discrimination?
Treatise says:
'The meaning of corresponding self-nature, what is discriminated is not other.'
Explanation: All speech has three kinds of correspondence, namely, number, habit, continuity, and sequence. These three are inseparable, so they are called correspondence. Also, because the combination of the three dharmas can express meaning, it is called correspondence. This correspondence is the meaning of self-nature. This meaning is what is discriminated. If this meaning is absent, there is no other meaning. Therefore, all dharmas are inexpressible. How do we know that there is no other meaning apart from this self-nature? To establish this meaning, it is said:
Treatise says:
'Because words follow each other, the meaning is established by correspondence.'
Explanation: Words following each other is the first correspondence. By this correspondence, the other two correspondences are also complete. These three correspondences can express meaning. The meaning is established through correspondence. For example, the eye-root, etc. In the continuous flow of speech, sentient beings cling to it as meaning, so it is called correspondence. This meaning is what is discriminated. Therefore, what is discriminated is only speech, and meaning is also only speech. If all dharmas are inexpressible, how is this meaning established?
Treatise says:
'Wisdom apart from speech does not arise in relation to what is known.'
Explanation: If a person does not understand the local language, wisdom will not arise in relation to the realm of what is spoken. If you say that wisdom arises in what is spoken in speech, this is not correct. Why?
Treatise says:
'Because speech is different from what is spoken, everything is inexpressible.'
Explanation: Because speech is different from what is spoken, because their appearances are different. The appearance of speech is different from the appearance of what is spoken. Therefore, all speech and what is spoken are equally inexpressible. What dharma is without discrimination?
分別智所攝持。
論曰。
諸菩薩攝持 是無分別智 此後得行持 為生長究竟
釋曰。是無分別智后所得智。能得菩薩福慧二行。二行依止。此智得生長相續乃至究竟故。無分別后智慧生長菩薩正行。無分別后智是能攝持。菩薩是所攝持。何法是無分別智伴類。
論曰。
諸菩薩伴類 說是二種道 是無分別智 五度之品類
釋曰。伴類以相助為相。相助共成一事故名相助。一事是菩提果。二種道是菩薩伴類。謂資糧道及依止道。施等四波羅蜜是資糧道。定波羅蜜是依止道。何以故。從四波羅蜜所生善法。此善法生般若波羅蜜。此般若波羅蜜依止定生。般若波羅蜜即是無分別智。未得無上菩提。于其中間常能生起無分別智。乃至極果。離則有五度。合則成二道。能助第六度。共成一極果故。說為伴類。若無分別智依二道成。得何果報。
論曰。
諸菩薩果報 于佛二圓聚 是無分別智 由加行至得
釋曰。有但果非報。有是果是報。若從因生共用者名果。若從因生獨用者名果報。果是生義。報是熟義。化應二身名佛二圓聚。無分別智果報成熟。在佛二圓聚中。若果在無分別智加行中生。此果屬化身。若果在無分別智至得中生。此果屬應身。云
【現代漢語翻譯】 現代漢語譯本： 分別智所攝持。
論曰：
諸菩薩攝持 是無分別智 此後得行持 為生長究竟
釋曰：是無分別智后所得智。能得菩薩福慧二行。二行依止。此智得生長相續乃至究竟故。無分別后智慧生長菩薩正行。無分別后智是能攝持。菩薩是所攝持。何法是無分別智伴類？
論曰：
諸菩薩伴類 說是二種道 是無分別智 五度之品類
釋曰：伴類以相助為相。相助共成一事故名相助。一事是菩提果（菩提的果實）。二種道是菩薩伴類。謂資糧道及依止道。施等四波羅蜜（佈施等四種到達彼岸的方法）是資糧道。定波羅蜜（禪定到達彼岸的方法）是依止道。何以故？從四波羅蜜所生善法。此善法生般若波羅蜜（通過智慧到達彼岸的方法）。此般若波羅蜜依止定生。般若波羅蜜即是無分別智。未得無上菩提（無上覺悟）。于其中間常能生起無分別智。乃至極果。離則有五度。合則成二道。能助第六度。共成一極果故。說為伴類。若無分別智依二道成。得何果報？
論曰：
諸菩薩果報 于佛二圓聚 是無分別智 由加行至得
釋曰：有但果非報。有是果是報。若從因生共用者名果。若從因生獨用者名果報。果是生義。報是熟義。化應二身名佛二圓聚。無分別智果報成熟。在佛二圓聚中。若果在無分別智加行中生。此果屬化身。若果在無分別智至得中生。此果屬應身。云
【English Translation】 English version: Held by Discriminative Wisdom.
Treatise says:
All Bodhisattvas' holding is non-discriminative wisdom. The practice attained thereafter is for growth to ultimate.
Explanation: This is the wisdom attained after non-discriminative wisdom. It can attain the two practices of merit and wisdom of Bodhisattvas. These two practices rely on this wisdom to grow continuously until the ultimate. Therefore, the wisdom after non-discrimination can grow the correct practice of Bodhisattvas. The wisdom after non-discrimination is what can hold. Bodhisattvas are what are held. What Dharma (teachings) are companions of non-discriminative wisdom?
Treatise says:
All Bodhisattvas' companions are said to be two paths. This non-discriminative wisdom is the category of the five perfections.
Explanation: Companions are characterized by mutual assistance. Mutual assistance together accomplishes one thing, hence the name mutual assistance. The one thing is the fruit of Bodhi (enlightenment). The two paths are companions of Bodhisattvas, namely the Path of Accumulation and the Path of Reliance. The four Pāramitās (perfections) such as giving are the Path of Accumulation. The Dhyāna Pāramitā (perfection of meditation) is the Path of Reliance. Why? Because the good Dharma (teachings) arises from the four Pāramitās. This good Dharma gives rise to Prajñā Pāramitā (perfection of wisdom). This Prajñā Pāramitā relies on Dhyāna (meditation) to arise. Prajñā Pāramitā is non-discriminative wisdom. Before attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), non-discriminative wisdom can constantly arise in the interim, even to the ultimate fruit. Separately, there are five perfections; combined, they become two paths. They can assist the sixth perfection, together accomplishing one ultimate fruit, hence they are called companions. If non-discriminative wisdom is accomplished through the two paths, what karmic reward is attained?
Treatise says:
All Bodhisattvas' karmic rewards are in the two perfect assemblies of the Buddha. This non-discriminative wisdom is attained through effort.
Explanation: There is only fruit and not reward, and there is both fruit and reward. If it arises from a cause and is used jointly, it is called fruit. If it arises from a cause and is used exclusively, it is called karmic reward. Fruit is the meaning of arising, reward is the meaning of ripening. The two bodies of transformation and response are called the two perfect assemblies of the Buddha. The karmic reward of non-discriminative wisdom ripens in the two perfect assemblies of the Buddha. If the fruit arises in the effort of non-discriminative wisdom, this fruit belongs to the transformation body. If the fruit arises in the attainment of non-discriminative wisdom, this fruit belongs to the response body. Cloud
何知耶。
論曰。
由加行至得
釋曰。前說無分別有三種。一加行。二正體。三后得。加行無分別自有二種。一在地前。二在登地以上。若依此二處加行。所得果是化身。正體無分別。從初地乃至佛果。皆名至得。若依正體無分別所得果報是應身。果報果若爾此等流果云何。
論曰。
菩薩等流果 於後後生中 是無分別智 由展轉增勝
釋曰。果或等因或勝因。此果以同類為因。是名等流果。無分別智等流果。於二圓聚中。轉初地為二地。乃至轉十地成佛。於後后位中轉增轉勝。如初地為二地同類因。二地是初地等流果。諸地悉爾。于利他為增。于自利為勝。又學位為增。無學位為勝。無分別智出離得成就義云何。
論曰。
諸菩薩出離 得成相應故 是無分別智 應知於十地
釋曰。滅惑業為出。滅果報為離。即是有餘無餘二種涅槃。出是離義。離是出義。何故重說。由離有三義故作重名。一永離。二上離。三決離。無分別智于出離中與二義相應。一與得相應。二與成就相應。此二相應應知不出十地。初地始得無分別智。名得相應。從初地后乃至十地。于無數劫修無分別智。乃至究竟。名成就相應。此無分別智藉二道。於三阿僧祇劫修學。以何
【現代漢語翻譯】 現代漢語譯本：憑什麼知道呢？
論中說： 從加行位到證得位。
解釋：前面說過無分別智有三種：一是加行位，二是正體位，三是后得位。加行無分別智自身有兩種：一是在初地之前，二是在登地以上。如果依據這兩種加行，所得到的果報是化身（Nirmanakaya）。正體無分別智，從初地（first Bhumi）乃至佛果（Buddha-fruit），都叫做至得。如果依據正體無分別智所得到的果報是應身（Sambhogakaya）。如果是果報果，那麼等流果（Nisyanda-phala）又是什麼呢？
論中說： 菩薩（Bodhisattva）的等流果，在後后的生中，是無分別智，由輾轉增勝而來。
解釋：果有等因或者勝因。這種果以同類為因，這叫做等流果。無分別智的等流果，在二圓聚中，從轉初地為二地，乃至轉十地（tenth Bhumi）成佛。在後后的位次中，輾轉增進，輾轉殊勝。比如初地為二地的同類因，二地是初地的等流果。諸地都是這樣。在利他方面是增進，在自利方面是殊勝。又，有學位是增進，無學位是殊勝。無分別智的出離得成就的意義是什麼呢？
論中說： 諸菩薩的出離，由於得到成就相應，是無分別智，應當知道在十地中。
解釋：滅除惑業叫做『出』，滅除果報叫做『離』，這就是有餘涅槃（nirvana with remainder）和無餘涅槃（nirvana without remainder）兩種。『出』就是『離』的意思，『離』就是『出』的意思。為什麼重複說呢？因為『離』有三種含義，所以重複說明。一是永離，二是上離，三是決離。無分別智在出離中與兩種意義相應：一是與『得』相應，二是與『成就』相應。這兩種相應應當知道不出十地。初地開始得到無分別智，叫做『得』相應。從初地之後乃至十地，在無數劫中修習無分別智，乃至究竟，叫做『成就』相應。這種無分別智憑藉二道，在三大阿僧祇劫（asamkhya kalpas）中修學。憑藉什麼呢？
【English Translation】 English version: How is this known?
The treatise says: From the stage of application to the stage of attainment.
Explanation: It was previously stated that non-discriminating wisdom (nirvikalpa-jnana) has three types: 1. Application (Prayoga), 2. Essence (vastu), and 3. Subsequent attainment (prsthalabdha). Application non-discriminating wisdom itself has two types: 1. Before the first Bhumi (ground), and 2. Above the attainment of the Bhumis. If one relies on these two types of application, the resulting fruit is the Transformation Body (Nirmanakaya). The essence of non-discriminating wisdom, from the first Bhumi to the Buddha-fruit (Buddha-phala), is all called 'attainment'. If one relies on the essence of non-discriminating wisdom, the resulting fruit is the Reward Body (Sambhogakaya). If it is the fruit of a reward, then what is the outflowing fruit (Nisyanda-phala)?
The treatise says: The outflowing fruit of a Bodhisattva (Bodhisattva), in subsequent births, is non-discriminating wisdom, which arises from gradual increase and excellence.
Explanation: A fruit has either a similar cause or a superior cause. This fruit takes a similar kind as its cause, and this is called the outflowing fruit. The outflowing fruit of non-discriminating wisdom, in the two complete accumulations, from transforming the first Bhumi into the second Bhumi, up to transforming the tenth Bhumi (tenth Bhumi) into Buddhahood. In subsequent stages, it gradually increases and becomes more excellent. For example, the first Bhumi is the similar cause of the second Bhumi, and the second Bhumi is the outflowing fruit of the first Bhumi. All the Bhumis are like this. In benefiting others, it is an increase; in benefiting oneself, it is excellence. Furthermore, the stage of learning is an increase; the stage of no-more-learning is excellence. What is the meaning of the liberation, attainment, and accomplishment of non-discriminating wisdom?
The treatise says: The liberation of all Bodhisattvas, due to the correspondence of attainment and accomplishment, is non-discriminating wisdom, which should be known to be in the ten Bhumis.
Explanation: Eliminating afflictions and karma is called 'liberation' (nirvana), and eliminating the resultant retribution is called 'departure' (nirvana). These are the two types of nirvana: nirvana with remainder (sopadhisesa-nirvana) and nirvana without remainder (nirupadhisesa-nirvana). 'Liberation' is the meaning of 'departure', and 'departure' is the meaning of 'liberation'. Why is it repeated? Because 'departure' has three meanings, it is explained repeatedly. 1. Permanent departure, 2. Superior departure, 3. Decisive departure. Non-discriminating wisdom corresponds to two meanings in liberation: 1. Correspondence with 'attainment', and 2. Correspondence with 'accomplishment'. These two correspondences should be known to not go beyond the ten Bhumis. The first Bhumi begins to attain non-discriminating wisdom, which is called correspondence with 'attainment'. From the first Bhumi onwards to the tenth Bhumi, cultivating non-discriminating wisdom for countless kalpas, up to the ultimate, is called correspondence with 'accomplishment'. This non-discriminating wisdom relies on two paths, and is cultivated and learned for three great asamkhya kalpas (asamkhya kalpas). What does it rely on?
法為究竟。
論曰。
諸菩薩究竟 由得凈三身 是無分別智 至勝自在故
釋曰。究竟有二種。一清凈究竟。二自在究竟。清凈究竟者。初地始得清凈。後於地地中轉轉清凈。至十地究竟清凈。譬如練金。由此清凈。菩薩所得三身後後轉清凈。自在究竟者。不但得三種清凈身究竟。復有別究竟。謂十自在如論后說。此十自在後後轉勝。此二種法最後極勝。是無分別智所得究竟。名增上果。無分別智功德云何。無分別有三種。一加行無分別。二根本無分別。三后得無分別。云何加行得無分別名。先從他聞無分別智是真菩薩。菩薩自未證真道理。但於此智起信樂心。由依止此信樂心。後方得入度此無分別智理。無分別智從此信樂生起故。說此信樂為加行無分別。此加行無分別功德謂無染。其譬云何。
論曰。
不染如虛空 此無分別智 種種重惡業 由唯信樂故
釋曰。此無分別智清凈無染。譬如虛空不為四塵所染。何法不能染。謂種種重惡業從身口意生。有見修道異。有十惡差別故名種種。極重煩惱為緣起恒作。若作無悔心無對治。有伴類故名重。因此惡業不能染污。若人從聞正說。于無分別智生信樂。由此信樂破壞四惡道業。何以故。惡業依非理起。信樂從是理生。
【現代漢語翻譯】 現代漢語譯本：法即為究竟之法。
論曰： 諸菩薩的究竟成就，是由於獲得了清凈的三身（Trikaya），這是因為他們達到了殊勝自在的無分別智（Nirvikalpa-jnana）。
釋曰：究竟有兩種，一是清凈究竟，二是自在究竟。清凈究竟是指，菩薩從初地開始獲得清凈，之後在每一地中逐漸清凈，直到十地達到究竟清凈，就像鍊金一樣。通過這種清凈，菩薩所獲得的三身（Trikaya）也越來越清凈。自在究竟不僅指獲得三種清凈身的究竟，還有另一種究竟，即十自在，如論後文所述。這十自在越來越殊勝。這兩種法最終達到極勝的境界，是無分別智（Nirvikalpa-jnana）所獲得的究竟，稱為增上果。無分別智（Nirvikalpa-jnana）的功德是什麼呢？無分別有三種：一是加行無分別，二是根本無分別，三是后得無分別。什麼是加行無分別呢？首先從他人那裡聽聞無分別智（Nirvikalpa-jnana）是真正的菩薩境界。菩薩自己尚未證得真理，但對此智慧生起信樂之心。依靠這種信樂之心，之後才能進入並理解這無分別智（Nirvikalpa-jnana）的道理。無分別智（Nirvikalpa-jnana）是從這種信樂生起的，所以說這種信樂是加行無分別。這種加行無分別的功德是無染。這可以用什麼來比喻呢？
論曰： 不被污染如同虛空，這無分別智（Nirvikalpa-jnana），能夠使種種深重的惡業，僅僅因為信樂而得以凈化。
釋曰：這無分別智（Nirvikalpa-jnana）清凈無染，就像虛空不被四塵所染一樣。什麼法不能染污它呢？就是指從身口意產生的種種深重惡業。由於有見道、修道的不同，以及十惡的差別，所以稱為種種。以極重的煩惱為緣而恒常造作，如果造作后沒有悔恨之心，也沒有對治之法，並且有同類相伴，所以稱為重。因此，這種惡業不能染污無分別智（Nirvikalpa-jnana）。如果有人從聽聞正確的說法后，對無分別智（Nirvikalpa-jnana）生起信樂，那麼這種信樂就能破壞四惡道的業。為什麼呢？因為惡業是依非理而生起的，而信樂是從真理生起的。
【English Translation】 English version: The Dharma is ultimate.
Treatise: The ultimate attainment of all Bodhisattvas is due to obtaining the pure three bodies (Trikaya), because they have reached the supreme and unconditioned wisdom (Nirvikalpa-jnana).
Explanation: There are two kinds of ultimate attainment: one is ultimate purity, and the other is ultimate freedom. Ultimate purity means that Bodhisattvas begin to attain purity from the first Bhumi (stage), and gradually become purer in each Bhumi, until they reach ultimate purity in the tenth Bhumi, just like refining gold. Through this purity, the three bodies (Trikaya) obtained by Bodhisattvas become increasingly pure. Ultimate freedom not only refers to the ultimate attainment of the three pure bodies, but also to another kind of ultimate attainment, namely the ten freedoms, as mentioned later in the treatise. These ten freedoms become increasingly supreme. These two kinds of Dharma ultimately reach the supreme state, which is the ultimate attainment obtained by non-discriminating wisdom (Nirvikalpa-jnana), called the supreme fruit. What are the merits of non-discriminating wisdom (Nirvikalpa-jnana)? There are three kinds of non-discrimination: one is preliminary non-discrimination, the second is fundamental non-discrimination, and the third is subsequent non-discrimination. What is preliminary non-discrimination? First, one hears from others that non-discriminating wisdom (Nirvikalpa-jnana) is the true state of a Bodhisattva. The Bodhisattva has not yet realized the true principle, but develops faith and joy in this wisdom. Relying on this faith and joy, one can later enter and understand the principle of this non-discriminating wisdom (Nirvikalpa-jnana). Non-discriminating wisdom (Nirvikalpa-jnana) arises from this faith and joy, so this faith and joy is called preliminary non-discrimination. The merit of this preliminary non-discrimination is non-attachment. What can be used to illustrate this?
Treatise: Not stained like the empty space, this non-discriminating wisdom (Nirvikalpa-jnana), can purify all kinds of heavy evil karma, simply because of faith and joy.
Explanation: This non-discriminating wisdom (Nirvikalpa-jnana) is pure and unstained, just as the empty space is not stained by the four dusts. What Dharma cannot stain it? It refers to all kinds of heavy evil karma arising from body, speech, and mind. Because of the differences in the path of seeing and the path of cultivation, as well as the differences in the ten evils, it is called various. Constantly created with extremely heavy afflictions as the cause, if there is no remorse after creation, and there is no antidote, and there are similar companions, it is called heavy. Therefore, this evil karma cannot stain non-discriminating wisdom (Nirvikalpa-jnana). If someone develops faith and joy in non-discriminating wisdom (Nirvikalpa-jnana) after hearing the correct teachings, then this faith and joy can destroy the karma of the four evil paths. Why? Because evil karma arises from irrationality, while faith and joy arise from truth.
依非理起故虛。從是理生故實。虛不能對實。是故破壞。此偈顯加行無分別智。能對治四惡道業。由與惡業不相雜故。此即加行功德。根本無分別智功德。及清凈云何。
論曰。
清凈如虛空 此無分別智 解脫一切障 由得及成就
釋曰。如虛空離煙雲等四障。世間說為清凈。無分別智清凈亦爾。離何法故得清凈。
論曰。
解脫一切障
釋曰。一切障謂皮肉心三障。或一闡提外道聲聞獨覺四德障。由解脫如此障故清凈。此解脫何因得成。
論曰。
由得及成就
釋曰。由與諸地至德相應。由於第十地中因成就。由於佛地中果成就。故得解脫一切障。此偈顯根本無分別智。能對治一切障。此即根本功德。無分別后得智功德。及無染云何。
論曰。
如虛空無染 是無分別智 若出現於世 非世法所染
釋曰。虛空水不能濕。火不能然。風不能動。無分別智無染亦爾。無變異故說無染。何以故。菩薩依此智。觀一切眾生利益事。由此智力。菩薩故作心入三界。現種種本生。雖生在世中。不為世間八法之所變異。八法謂得不得。好名惡名贊毀樂苦。因此八法故起欲瞋。欲瞋不能變異。欲瞋根本無明不能令動。何以故。虛妄不能對真實故
【現代漢語翻譯】 現代漢語譯本 『依非理起故虛』，因為是依據不合理的想法產生的，所以是虛假的。『從是理生故實』，因為是從正確的道理產生的，所以是真實的。虛假不能對抗真實，因此會被破壞。這句偈語顯示了加行無分別智（Adhigama-nirvikalpa-jñāna，指修行過程中獲得的無分別智慧）能夠對治四惡道（地獄、餓鬼、畜生、阿修羅）的業力，因為它與惡業不相混雜。這就是加行功德。根本無分別智（Mūla-nirvikalpa-jñāna，指根本的無分別智慧）的功德，以及清凈是怎樣的呢？
論曰：
『清凈如虛空，此無分別智，解脫一切障，由得及成就。』
釋曰：就像虛空遠離煙雲等四種障礙，世間稱之為清凈一樣，無分別智的清凈也是如此。因為遠離了什麼法才能得到清凈呢？
論曰：
『解脫一切障』
釋曰：一切障指的是皮、肉、心三種障礙，或者是一闡提（Icchantika，斷善根者）、外道、聲聞（Śrāvaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）四種德行的障礙。因為解脫了這些障礙，所以是清凈的。這種解脫是由什麼原因成就的呢？
論曰：
『由得及成就』
釋曰：因為與諸地（菩薩修行的各個階段）的至德相應，在第十地（菩薩修行的最高階段）中因得到成就，在佛地（佛的境界）中果得到成就，所以能夠解脫一切障礙。這句偈語顯示了根本無分別智慧夠對治一切障礙。這就是根本功德。無分別后得智（Pṛṣṭhalabdha-nirvikalpa-jñāna，指獲得根本無分別智后產生的智慧）的功德，以及無染是怎樣的呢？
論曰：
『如虛空無染，是無分別智，若出現於世，非世法所染。』
釋曰：虛空不會被水浸濕，不會被火燃燒，不會被風吹動，無分別智的無染也是如此。因為它沒有變異，所以說是無染。為什麼呢？菩薩依靠這種智慧，觀察一切眾生的利益之事。憑藉這種智慧的力量，菩薩故意發心進入三界（欲界、色界、無色界），示現種種本生（前世的經歷）。即使出生在世間，也不會被世間的八法所改變。八法指的是得與失、好名與惡名、讚揚與譭謗、快樂與痛苦。因為這八法而產生貪慾和嗔恨，但貪慾和嗔恨不能使之改變，貪慾和嗔恨的根本——無明（Avidyā，指對事物真相的迷惑）也不能使之動搖。為什麼呢？因為虛妄不能對抗真實。
【English Translation】 English version 'Arising from the non-rational is false.' Because it arises from irrational thoughts, it is false. 'Arising from reason is real.' Because it arises from correct principles, it is real. The false cannot oppose the real; therefore, it is destroyed. This verse reveals that the Adhigama-nirvikalpa-jñāna (the non-discriminating wisdom attained during practice) can counteract the karma of the four evil paths (hell, hungry ghosts, animals, and asuras) because it is not mixed with evil karma. This is the merit of Adhigama. What are the merits of Mūla-nirvikalpa-jñāna (the fundamental non-discriminating wisdom) and its purity?
Treatise:
'Purity is like the void; this is non-discriminating wisdom. It liberates all obstacles through attainment and accomplishment.'
Explanation: Just as the void is said to be pure because it is free from the four obstacles of smoke, clouds, etc., so too is the purity of non-discriminating wisdom. From what dharma is it free to attain purity?
Treatise:
'It liberates all obstacles.'
Explanation: 'All obstacles' refers to the three obstacles of skin, flesh, and mind, or the four obstacles of Icchantika (those who have severed their roots of goodness), non-Buddhists, Śrāvaka (listeners of the Buddha's teachings), and Pratyekabuddha (solitary Buddhas). Because it is liberated from these obstacles, it is pure. By what cause is this liberation accomplished?
Treatise:
'Through attainment and accomplishment.'
Explanation: Because it corresponds with the supreme virtues of the various bhūmis (stages of a Bodhisattva's practice), the cause is accomplished in the tenth bhūmi (the highest stage of a Bodhisattva's practice), and the result is accomplished in the Buddha-bhūmi (the state of Buddhahood). Therefore, it can liberate all obstacles. This verse reveals that Mūla-nirvikalpa-jñāna can counteract all obstacles. This is the fundamental merit. What are the merits of Pṛṣṭhalabdha-nirvikalpa-jñāna (the wisdom attained after obtaining fundamental non-discriminating wisdom) and its non-attachment?
Treatise:
'Like the void, without defilement, is non-discriminating wisdom. If it appears in the world, it is not defiled by worldly dharmas.'
Explanation: The void cannot be wetted by water, burned by fire, or moved by wind. The non-attachment of non-discriminating wisdom is also like this. Because it does not change, it is said to be without defilement. Why? Bodhisattvas rely on this wisdom to observe the beneficial affairs of all sentient beings. By the power of this wisdom, Bodhisattvas intentionally generate the mind to enter the three realms (the desire realm, the form realm, and the formless realm), manifesting various Jātakas (previous life stories). Even though they are born in the world, they are not changed by the eight worldly dharmas. The eight dharmas are gain and loss, good reputation and bad reputation, praise and blame, pleasure and pain. Because of these eight dharmas, greed and hatred arise, but greed and hatred cannot change it, and ignorance (Avidyā), the root of greed and hatred, cannot move it. Why? Because the false cannot oppose the real.
。此智從無分別智生故名無分別。此偈為顯后得智慧免報障。于生死涅槃二處不住。但為利他。此即后得智功德。此三種無分別差別云何。為顯此差別令不相濫。是故立譬。
論曰。
如啞求受塵 如啞正受塵 如非啞受塵 三智譬如此
釋曰。譬如啞人求覓諸塵不能說塵。加行無分別亦爾。在方便道中尋思真如。而不能說。譬如啞人正受諸塵。雖已得塵不能說塵。根本無分別亦爾。正在真如觀。如所證見亦不能說。譬如非啞人正受諸塵。又能說塵后得智亦爾。如其所見能立正教。為他解說。初未得向得離分別。無說因緣故不能說。次正得離分別。無說因緣故不能說。后已得由出觀故。如前所見能說無倒。此偈顯三種無言說有言說異故有差別。
論曰。
如愚求受塵 如愚正受塵 如非愚受塵 三智譬如此
釋曰。未識物類。名之為愚。愚譬次第譬。三義如前。釋此偈。顯無分別有分別異故有差別。無言說以無分別為因。由無分別故無言說。有言說以有分別為因。由有分別故有言說。愚譬即顯無分別。此三智境。虛實云何。
論曰。
如五求受塵 如五正受塵 如非五受塵 三智譬如此
釋曰。五名目無分別。眼等五識。譬如人在五識中求覓五
【現代漢語翻譯】 現代漢語譯本： 此智慧從無分別智（nirvikalpa-jñāna，不加區分的智慧）產生，所以稱為無分別智。這首偈頌是爲了彰顯后得智（prsthalabdha-jñāna，證悟后獲得的智慧）能夠免除果報的障礙，對於生死和涅槃這兩個地方都不執著，只是爲了利益他人。這就是后得智的功德。這三種無分別的差別是什麼呢？爲了彰顯這種差別，避免混淆，所以設立譬喻。
論曰：
如啞求受塵，如啞正受塵， 如非啞受塵，三智譬如此。
釋曰：譬如啞人尋求諸塵，卻不能說出塵是什麼。加行無分別（prayoga-nirvikalpa，修行過程中的無分別）也是這樣，在方便道中尋思真如，卻不能說出來。譬如啞人正在感受諸塵，雖然已經得到了塵，卻不能說出塵是什麼。根本無分別（mula-nirvikalpa，根本的無分別）也是這樣，正在真如觀中，如同所證見到的，也不能說出來。譬如不是啞巴的人正在感受諸塵，又能說出塵是什麼，后得智也是這樣，如同他所見到的，能夠建立正確的教義，為他人解說。最初未得到，趨向得到，遠離分別，因為沒有說的因緣所以不能說。其次正在得到，遠離分別，因為沒有說的因緣所以不能說。之後已經得到，由於出觀的緣故，如同先前所見到的，能夠正確無誤地說出來。這首偈頌顯示了三種智慧，因為有無言說和有言說的不同，所以有差別。
論曰：
如愚求受塵，如愚正受塵， 如非愚受塵，三智譬如此。
釋曰：不認識事物種類，叫做愚。愚，譬如次第譬喻，三種意義如同前面所解釋的。這首偈頌顯示了無分別和有分別的不同，所以有差別。無言說是以無分別作為原因，因為沒有分別所以沒有言說。有言說是以有分別作為原因，因為有分別所以有言說。愚的譬喻就顯示了無分別。這三種智慧的境界，是虛妄還是真實呢？
論曰：
如五求受塵，如五正受塵， 如非五受塵，三智譬如此。
釋曰：五，是名稱，指無分別，眼等五識（panca-vijnana，五種感官意識）。譬如人在五識中尋求五塵
【English Translation】 English version: This wisdom arises from non-discriminating wisdom (nirvikalpa-jñāna), hence it is called non-discriminating. This verse is to show that subsequent wisdom (prsthalabdha-jñāna) can avoid the obstacles of retribution, and is not attached to either samsara or nirvana, but only for the benefit of others. This is the merit of subsequent wisdom. What are the differences between these three non-discriminations? To show this difference and avoid confusion, a metaphor is established.
Treatise says:
Like a mute seeking dust, like a mute truly receiving dust, Like a non-mute receiving dust, the three wisdoms are like this.
Explanation: For example, a mute person seeks dust but cannot say what dust is. So is the preliminary non-discrimination (prayoga-nirvikalpa), contemplating Suchness in the path of means, but unable to express it. For example, a mute person is truly receiving dust, although he has obtained the dust, he cannot say what dust is. So is the fundamental non-discrimination (mula-nirvikalpa), being in the contemplation of Suchness, like what is seen in the realization, it cannot be expressed either. For example, a non-mute person is truly receiving dust, and can also say what dust is, so is the subsequent wisdom, like what he has seen, he can establish correct teachings and explain them to others. Initially not obtained, moving towards obtaining, away from discrimination, because there is no cause for speaking, so it cannot be said. Secondly, truly obtaining, away from discrimination, because there is no cause for speaking, so it cannot be said. Afterwards, already obtained, due to emerging from contemplation, like what was seen before, it can be said correctly and without error. This verse shows the three wisdoms, because of the difference between non-verbal and verbal, there is a difference.
Treatise says:
Like a fool seeking dust, like a fool truly receiving dust, Like a non-fool receiving dust, the three wisdoms are like this.
Explanation: Not recognizing the types of things is called foolish. Foolish, like a sequential metaphor, the three meanings are as explained before. This verse shows the difference between non-discrimination and discrimination, so there is a difference. Non-verbal is caused by non-discrimination, because there is no discrimination, so there is no verbal expression. Verbal is caused by discrimination, because there is discrimination, so there is verbal expression. The metaphor of foolishness shows non-discrimination. What is the realm of these three wisdoms, is it false or true?
Treatise says:
Like the five seeking dust, like the five truly receiving dust, Like the non-five receiving dust, the three wisdoms are like this.
Explanation: Five, is a name, referring to non-discrimination, the five consciousnesses (panca-vijnana) such as eye consciousness. For example, a person seeks the five dusts in the five consciousnesses.
塵。或緣實或緣虛。意識與五識相間起故。加行無分別智亦爾。或證一分為實。或不證為虛。譬如人正在五識中。得真實境無分別無言說。根本無分別智亦爾。得真實境無分別無言說。譬如人在意識中。但緣先所受塵名緣虛境。有分別有言說。無分別后智亦爾。緣虛境有分別有言說。此偈顯三種所緣境有實有虛故有差別。
論曰。
如未識求解 如讀正受法 如解受法義 次第譬三智
釋曰。譬如人未識論文。但求識文字。加行無分別智亦爾。未識真如。但學見真如方便。此顯未解。譬如人已識文字。未了文字義。正讀文字。但能受法。未能受義。根本無分別智亦爾。自利功用已成。未有利他功用。此顯已解。譬如人已識文字。又已了義。正在思中。是人具有二能。能識文字。又能了義。以功用究竟故。無分別后智亦爾。已通達真如。又已出觀。如前所見解說無倒。此顯解已究竟。此偈顯學功有異故有差別。前已明三種次第。謂未解己解及解究竟。前一無境。后二有境。謂法及義。后二有境。異相云何。
論曰。
如人正閉目 無分別亦爾 如人正開目 后得智亦爾
釋曰。此偈但顯根本智及后得智。由依止不同故有差別。根本智依止非心非非心。后得智則依止心故。
【現代漢語翻譯】 現代漢語譯本： 塵。或者所緣是真實的，或者所緣是虛假的。因為意識與五識相互交替生起。加行無分別智也是如此，或者證悟一部分為真實，或者不證悟為虛假。譬如一個人正處於五識之中，獲得真實的境界，沒有分別，沒有言說。根本無分別智也是如此，獲得真實的境界，沒有分別，沒有言說。譬如一個人處於意識之中，只是緣于先前所接受的塵境，名為緣于虛假的境界，有分別，有言說。無分別后智也是如此，緣于虛假的境界，有分別，有言說。這個偈頌顯示三種所緣境有真實有虛假，所以有差別。
論曰：
如未識求解，如讀正受法，如解受法義，次第譬三智。
釋曰：譬如一個人不認識論文，只是尋求認識文字。加行無分別智也是如此，不認識真如（Tathata，事物的真實本性），只是學習見到真如的方便。這顯示了未理解。譬如一個人已經認識文字，但未了解文字的意義，正在閱讀文字，只能接受法（Dharma，佛法），未能接受義（Artha，意義）。根本無分別智也是如此，自利（benefit oneself）的功用已經成就，但未有利他（benefit others）的功用。這顯示了已經理解。譬如一個人已經認識文字，又已經瞭解意義，正在思考之中，這個人具有兩種能力，能認識文字，又能瞭解意義，因為功用已經究竟。無分別后智也是如此，已經通達真如，又已經出觀，如先前所見，解說沒有顛倒。這顯示瞭解已經究竟。這個偈頌顯示學習的功用有差異，所以有差別。前面已經說明三種次第，即未理解、已理解以及理解究竟。前一種沒有境界，后兩種有境界，即法和義。后兩種有境界，它們的異相是什麼？
論曰：
如人正閉目，無分別亦爾，如人正開目，后得智亦爾。
釋曰：這個偈頌只顯示根本智（Fundamental Wisdom）和后得智（Wisdom Gained Afterwards）。由於所依止的不同，所以有差別。根本智依止非心非非心，后得智則依止心。
【English Translation】 English version: Dust. The object of perception is either real or unreal. Because consciousness and the five senses arise alternately. So it is with the preparatory non-discriminating wisdom; it either verifies a portion as real or does not verify it as unreal. For example, when a person is directly in the five senses, he obtains a real state without discrimination or speech. So it is with the fundamental non-discriminating wisdom; it obtains a real state without discrimination or speech. For example, when a person is in consciousness, he only relies on the dust he has previously received, which is called relying on an unreal state, with discrimination and speech. So it is with the subsequent non-discriminating wisdom; it relies on an unreal state, with discrimination and speech. This verse shows that the three objects of perception are different because they are partly real and partly unreal.
Treatise says:
Like seeking understanding when not yet knowing, like reading and rightly receiving the Dharma, like understanding and receiving the meaning of the Dharma, these are metaphors for the three wisdoms in sequence.
Explanation says: For example, a person who does not recognize a thesis only seeks to recognize the words. So it is with the preparatory non-discriminating wisdom; not yet recognizing Tathata (the true nature of things), it only learns the means to see Tathata. This shows a lack of understanding. For example, a person who already recognizes the words but does not understand the meaning of the words, is reading the words, and can only receive the Dharma (Buddhist teachings), but cannot receive the Artha (meaning). So it is with the fundamental non-discriminating wisdom; the function of benefiting oneself has been accomplished, but the function of benefiting others has not yet been accomplished. This shows that understanding has been achieved. For example, a person who already recognizes the words and already understands the meaning, is in the midst of thinking, this person has two abilities, to recognize the words and to understand the meaning, because the function has been fully accomplished. So it is with the subsequent non-discriminating wisdom; it has already penetrated Tathata and has already emerged from contemplation, explaining without inversion as previously seen. This shows that understanding has been fully accomplished. This verse shows that the function of learning is different, so there is a difference. The three sequences have already been explained above, namely, not understanding, understanding, and fully understanding. The first has no object, the latter two have objects, namely, Dharma and Artha. The latter two have objects, what is the difference in their characteristics?
Treatise says:
Like a person closing his eyes, so it is with non-discrimination; like a person opening his eyes, so it is with subsequent wisdom.
Explanation says: This verse only shows the fundamental wisdom (Fundamental Wisdom) and the subsequent wisdom (Wisdom Gained Afterwards). Because of the different supports, there is a difference. Fundamental wisdom relies on neither mind nor non-mind, while subsequent wisdom relies on mind.
二智于境有異。根本智不取境。以境智無異故。后得智取境。以境智有異故。根本智不緣境。如閉目。后得智緣境。如開目。此偈顯不取境取境有異故有差別。此二智威德差別云何。
論曰。
如空無分別 無染礙異邊 如空中色現 后得智亦爾
釋曰。譬如虛空有四種德。一無染。二無礙。三無分別。四無邊。根本智亦爾。一切世間八法七流等所不能染。由是彼對治故。故說無染。於一切境。如理如量無障無著故說無礙。於一切法。一味真如空遍滿故。故說無分別。離一切諸邊。中道不可量故。故說無邊。譬如色于空中顯現。空不可分別。色可分別。后得智亦爾。因不可分別。此智可分別。謂此是能分別。亦是所分別。若佛果是無分別智所顯離分別眾生。云何得作眾生利益事。如理不倒。為顯無功用作事。故重說偈。
論曰。
譬摩尼天鼓 無思成自事 如此不分別 種種佛事成
釋曰。譬如如意寶無有分別。能作如眾生所愿求事。譬如天鼓無人扣擊。能隨彼眾生所欲之意。出四種聲。謂怨來怨去受欲生厭。諸佛亦爾。已離分別。能起種種利益眾生事利益事有二種。一化身利益。如如意寶。二說法利益。猶如天鼓。此無分別智甚深義云何。約境立甚深義。此智為當緣
【現代漢語翻譯】 現代漢語譯本 二智（兩種智慧）在所觀照的境界上有差異。根本智（根本智慧）不取境，因為境（境界）與智（智慧）沒有差別。后得智（后得智慧）取境，因為境與智有差別。根本智不緣境（不攀緣境界），就像閉著眼睛一樣。后得智緣境（攀緣境界），就像睜開眼睛一樣。這個偈頌顯示了不取境和取境的差異，因此才有差別。 這兩種智慧的威德差別是什麼？
論曰： 『如空無分別，無染礙異邊，如空中色現，后得智亦爾。』
釋曰：譬如虛空有四種德。一無染，二無礙，三無分別，四無邊。根本智亦爾。一切世間八法（利、衰、毀、譽、稱、譏、苦、樂）七流（眼、耳、鼻、舌、身、意、末那識）等所不能染。由是彼對治故。故說無染。於一切境。如理如量無障無著故說無礙。於一切法。一味真如（唯一的真如實性）空遍滿故。故說無分別。離一切諸邊。中道不可量故。故說無邊。譬如色于空中顯現。空不可分別。色可分別。后得智亦爾。因不可分別。此智可分別。謂此是能分別。亦是所分別。若佛果是無分別智所顯離分別眾生。云何得作眾生利益事。如理不倒。為顯無功用作事。故重說偈。
論曰： 『譬摩尼天鼓，無思成自事，如此不分別，種種佛事成。』
釋曰：譬如如意寶（能滿足願望的寶物）無有分別。能作如眾生所愿求事。譬如天鼓（天上的鼓）無人扣擊。能隨彼眾生所欲之意。出四種聲。謂怨來怨去受欲生厭。諸佛亦爾。已離分別。能起種種利益眾生事利益事有二種。一化身利益。如如意寶。二說法利益。猶如天鼓。此無分別智甚深義云何。約境立甚深義。此智為當緣
【English Translation】 English version The two wisdoms (two kinds of wisdom) differ in the objects they perceive. Fundamental Wisdom (root wisdom) does not grasp objects, because there is no difference between the object (realm) and wisdom (intelligence). Acquired Wisdom (wisdom acquired after enlightenment) grasps objects, because there is a difference between the object and wisdom. Fundamental Wisdom does not cognize objects, like closing the eyes. Acquired Wisdom cognizes objects, like opening the eyes. This verse shows the difference between not grasping objects and grasping objects, hence the difference. What is the difference in the power and virtue of these two wisdoms?
Treatise says: 'Like space, without discrimination, without defilement, obstruction, or boundaries; like colors appearing in space, so is Acquired Wisdom.'
Explanation: For example, space has four virtues: first, without defilement; second, without obstruction; third, without discrimination; fourth, without boundaries. Fundamental Wisdom is also like this. It cannot be defiled by all worldly eight winds (gain, loss, defamation, praise, ridicule, suffering, and happiness) and seven currents (eye, ear, nose, tongue, body, mind, and Manas consciousness). Therefore, it is said to be without defilement because it is the antidote to them. It is said to be without obstruction because it is without hindrance or attachment to all realms, according to principle and measure. It is said to be without discrimination because the one taste of Suchness (the only true nature) and emptiness pervades all dharmas. It is said to be without boundaries because it is beyond all edges and the Middle Way is immeasurable. For example, colors appear in space. Space cannot be discriminated, but colors can be discriminated. Acquired Wisdom is also like this. The cause cannot be discriminated, but this wisdom can be discriminated. That is to say, this is the ability to discriminate and also what is discriminated. If the Buddha-fruit is manifested by non-discriminating wisdom, separate from discriminating beings, how can it do things that benefit beings? According to principle, it does not fall. To show that it acts without effort, the verse is repeated.
Treatise says: 'Like a Mani jewel (wish-fulfilling jewel) or a heavenly drum, accomplishing its own tasks without thought; thus, without discrimination, various Buddha-deeds are accomplished.'
Explanation: For example, the Mani jewel (a treasure that fulfills wishes) has no discrimination. It can do things according to what beings wish for. For example, the heavenly drum (a drum in the heavens) is not struck by anyone. It can produce four kinds of sounds according to the desires of those beings: the coming of enemies, the departure of enemies, the enjoyment of desires, and the generation of aversion. The Buddhas are also like this. Having left discrimination, they can arise various deeds that benefit beings. There are two kinds of beneficial deeds: first, the benefit of transformation bodies, like the Mani jewel; second, the benefit of teaching the Dharma, like the heavenly drum. What is the profound meaning of this non-discriminating wisdom? Establishing the profound meaning in terms of the object. Does this wisdom cognize
所分別依他性起。為當緣余境起。若爾何妨。若取所分別依他性為境。此智無分別義不成。若緣余境起。離此境則無別余境。緣余境義亦不成。複次若緣余境起。境智無差別義則不成。
論曰。
非此非非此 非智非非智 與境無差別 智名無分別
釋曰。此智不緣依他性為境。何以故。此智不以分別為境故。故言非此。亦不緣余境。何以故。此智但緣依他性法如為境故。法及法如不可說一異。非清凈清凈境故。為通相不通相故。非不緣識故。言非非此。複次此智為當是智。為當非智。若爾何妨。若智為性。云何不分別。以智是分別性故。若非智為性。云何稱智。無分別非智性故。云何說為無分別智。
論曰。
非智非非智
釋曰。云何說非智。于加行及后得智中不生故。言非智。若爾云何不成非智惑。此義亦不成。何以故。非智惑從不正思惟生。能起欲等流。此從無分別加行智生。能生無分別后得智。故說非非智。複次由此智于分別中不生故。說非智。由此智不于余處生。但于分別法如中生故。說非非智。此偈前句即釋后句。
論曰。
與境無差別 智名無分別
釋曰。若智由能取所取二相起有分別。如加行智不名無分別。若智與所取不異。平等平等起
【現代漢語翻譯】 現代漢語譯本： 如果所分別的智識依賴於依他性而生起，那麼它是緣于其他的境界而生起嗎？如果這樣，會有什麼妨礙呢？如果取所分別的依他性作為境界，那麼這種智識的無分別的意義就不能成立。如果緣于其他的境界而生起，離開了這個依他性的境界，就沒有其他的境界。緣于其他境界的意義也不能成立。再者，如果緣于其他的境界而生起，境界和智識沒有差別的意義就不能成立。
論曰： 『非此非非此，非智非非智，與境無差別，智名無分別。』
釋曰：這種智識不緣于依他性作為境界。為什麼呢？因為這種智識不以分別作為境界。所以說『非此』。也不緣于其他的境界。為什麼呢？因為這種智識只是緣于依他性的法如作為境界。法和法如不可說是一或異，因為不是清凈和清凈的境界，爲了共通相和不共通相的緣故，不是不緣于識的緣故。所以說『非非此』。再者，這種智識是智識呢，還是非智識呢？如果這樣，會有什麼妨礙呢？如果是智識的自性，怎麼能說沒有分別呢？因為智識是分別的自性。如果不是智識的自性，怎麼能稱為智識呢？因為無分別不是智識的自性。怎麼能說是無分別智呢？
論曰： 『非智非非智』
釋曰：怎麼說『非智』呢？因為在加行位和后得智中不生起。所以說『非智』。如果這樣，怎麼能不成為非智的迷惑呢？這個意義也不能成立。為什麼呢？因為非智的迷惑是從不正思惟生起的，能夠生起欲等的流注。而這種智識是從無分別的加行智生起的，能夠生起無分別的后得智。所以說『非非智』。再者，因為這種智識在分別中不生起，所以說『非智』。因為這種智識不在其他的地方生起，只是在分別的法如中生起，所以說『非非智』。這首偈的前一句就是解釋后一句。
論曰： 『與境無差別，智名無分別』
釋曰：如果智識由能取和所取兩種相狀生起，就有分別，就像加行智不稱為無分別。如果智識和所取沒有差異，平等平等地生起。
【English Translation】 English version: If the dependently originated nature of what is being discriminated arises, does it arise by depending on other objects? If so, what is the problem? If it takes the dependently originated nature of what is being discriminated as its object, then the meaning of this wisdom being non-discriminating cannot be established. If it arises by depending on other objects, then apart from this dependently originated nature, there are no other objects. The meaning of depending on other objects also cannot be established. Furthermore, if it arises by depending on other objects, then the meaning of the object and wisdom being non-different cannot be established.
Treatise says: 'Not this, not not this, not wisdom, not not wisdom, without difference from the object, wisdom is called non-discriminating.'
Explanation: This wisdom does not take the dependently originated nature as its object. Why? Because this wisdom does not take discrimination as its object. Therefore, it is said 'not this'. Nor does it take other objects. Why? Because this wisdom only takes the suchness (Tathata) of the dependently originated nature as its object. The dharma and the suchness of dharma cannot be said to be one or different, because they are not pure and pure objects, for the sake of common and uncommon characteristics, not because it does not depend on consciousness. Therefore, it is said 'not not this'. Furthermore, is this wisdom wisdom, or is it non-wisdom? If so, what is the problem? If it is of the nature of wisdom, how can it be said to be non-discriminating? Because wisdom is of the nature of discrimination. If it is not of the nature of wisdom, how can it be called wisdom? Because non-discrimination is not of the nature of wisdom. How can it be said to be non-discriminating wisdom?
Treatise says: 'Not wisdom, not not wisdom'
Explanation: How is it said 'not wisdom'? Because it does not arise in the stage of application (加行, jiāxíng) and subsequent wisdom (后得智, hòudézhì). Therefore, it is said 'not wisdom'. If so, how can it not become non-wisdom delusion? This meaning also cannot be established. Why? Because non-wisdom delusion arises from incorrect thinking and can give rise to the flow of desire, etc. This wisdom arises from non-discriminating application wisdom and can give rise to non-discriminating subsequent wisdom. Therefore, it is said 'not not wisdom'. Furthermore, because this wisdom does not arise in discrimination, it is said 'not wisdom'. Because this wisdom does not arise in other places, but only arises in the suchness of discriminated dharma, it is said 'not not wisdom'. The first line of this verse explains the second line.
Treatise says: 'Without difference from the object, wisdom is called non-discriminating'
Explanation: If wisdom arises from the two aspects of the grasper and the grasped, then there is discrimination, just like application wisdom is not called non-discriminating. If wisdom and what is grasped are not different, and arise equally and impartially.
。是名無分別智。于余經中。佛說一切法自性無分別。欲顯此道理故重說偈。
論曰。
佛說一切法 自性無分別 所分別無故 彼無無分別
釋曰。一切法自性無分別。此義云何可知。為證此義故立第三句。由可分別類實不有義。至無分別法真實是有故。說一切法自性無分別。若由所分別不有故。一切法自性無分別者。云何眾生不自性解脫。
論曰。
彼無無分別
釋曰。由諸法自性無分別。智如境無分別。若爾何故不自性解脫。實爾諸法自性無分別。智如境亦自性無分別。而不得自性解脫。修得智慧證此法。由非智障故智不得起。必須修智滅障。方得解脫故。無自性解脫義。于自性無分別中。若起分別。此為非智。即是無明。于自性無分別法中。所有無分別智。今當說其差別。
論曰。此中無分別有三種。一加行無分別智。二無分別智。三無分別后智。
釋曰。于自性無分別中。若總說有此三種。此三種即顯道方便道正事道究竟。謂入方便住方便出方便。若約因約人約事。別說則有十一種。
論曰。加行無分別有三種。謂因緣引通數習力。生起差別故。
釋曰。此三約因有差別。加行無分別由三力成。或由因緣力。或由引通力。或由數習力。由
【現代漢語翻譯】 這被稱為無分別智（Nirvikalpa-jnana，不帶分別的智慧）。在其他經典中，佛陀說一切法的自性是沒有分別的。爲了闡明這個道理，所以再次說了偈頌。
論曰：
佛說一切法 自性無分別 所分別無故 彼無無分別
釋曰：一切法的自性沒有分別。這個道理如何得知？爲了證明這個道理，設立了第三句。因為可以分別的事物實際上不存在，所以無分別法才是真實存在的。因此說一切法的自性沒有分別。如果因為所分別的事物不存在，一切法的自性就沒有分別，那麼為什麼眾生不能自性解脫呢？
論曰：
彼無無分別
釋曰：因為諸法的自性沒有分別，智慧就像境界一樣沒有分別。如果這樣，為什麼不能自性解脫呢？實際上，諸法的自性沒有分別，智慧就像境界一樣，也自性沒有分別。但是不能得到自性解脫。通過修行得到的智慧才能證得這個法。因為不是智慧的障礙，所以智慧不能生起。必須通過修行智慧來滅除障礙，才能得到解脫。所以沒有自性解脫的道理。在自性無分別中，如果生起分別，這就是非智（non-wisdom），也就是無明（ignorance）。在自性無分別法中，所有的無分別智，現在將要說它們的差別。
論曰：這裡無分別有三種：一、加行無分別智（preparatory non-discriminating wisdom），二、無分別智（non-discriminating wisdom），三、無分別后智（post non-discriminating wisdom）。
釋曰：在自性無分別中，如果總的說有這三種。這三種就顯示了道方便、道正事、道究竟，也就是入方便、住方便、出方便。如果從因、人、事方面分別來說，則有十一種。
論曰：加行無分別有三種，即因緣引通數習力。因為生起的差別。
釋曰：這三種從因的角度來說有差別。加行無分別由三種力量構成：或者由因緣力，或者由引通力，或者由數習力。
【English Translation】 This is called Nirvikalpa-jnana (non-discriminating wisdom). In other sutras, the Buddha said that the self-nature of all dharmas is without discrimination. To clarify this principle, the verse is repeated.
Treatise says:
The Buddha said all dharmas are Self-natured without discrimination Because what is discriminated does not exist, there is no non-discrimination without it.
Explanation: The self-nature of all dharmas is without discrimination. How can this meaning be known? To prove this meaning, the third sentence is established. Because the kinds of things that can be discriminated do not actually exist, therefore the non-discriminating dharma is truly existent. Therefore, it is said that the self-nature of all dharmas is without discrimination. If because what is discriminated does not exist, the self-nature of all dharmas is without discrimination, then why can't sentient beings be self-naturedly liberated?
Treatise says:
There is no non-discrimination without it.
Explanation: Because the self-nature of dharmas is without discrimination, wisdom is like the realm, without discrimination. If so, why can't there be self-natured liberation? In reality, the self-nature of dharmas is without discrimination, and wisdom, like the realm, is also self-naturedly without discrimination. But self-natured liberation cannot be attained. The wisdom attained through cultivation can prove this dharma. Because it is not an obstacle of wisdom, wisdom cannot arise. One must eliminate obstacles through cultivating wisdom in order to attain liberation. Therefore, there is no principle of self-natured liberation. In self-nature without discrimination, if discrimination arises, this is non-wisdom, which is ignorance. Regarding all the non-discriminating wisdom in the self-nature without discriminating dharma, I will now explain their differences.
Treatise says: Here, there are three types of non-discrimination: first, preparatory non-discriminating wisdom, second, non-discriminating wisdom, and third, post non-discriminating wisdom.
Explanation: In self-nature without discrimination, if generally speaking, there are these three types. These three types reveal the path of means, the main event of the path, and the ultimate of the path, which are entering means, abiding means, and exiting means. If speaking separately from the aspects of cause, person, and event, then there are eleven types.
Treatise says: Preparatory non-discrimination has three types, namely the power of cause and condition, the power of leading and penetrating, and the power of number and practice. Because of the differences in arising.
Explanation: These three types are different from the perspective of cause. Preparatory non-discrimination is composed of three powers: either the power of cause and condition, or the power of leading and penetrating, or the power of number and practice.
此三力成故生起有差別。若由因緣力成。即是由性力成。若由引通力成。即是由宿生力成。若由數習力成。即于現在由作功力成。
論曰。無分別智亦有三種。謂知足無顛倒無戲論。無分別差別故。
釋曰。此三約人有差別。即凡夫二乘菩薩。知足無分別。應知由得聞思二慧究竟故。由知足故無分別。故說知足無分別。若凡夫菩薩。至聞思慧究竟事。有所應得皆悉已得。生知足心故無分別。複次世間眾生有知足無分別。由此知足。彼眾生上生有頂。于中計為出離究竟。過此更無行處。起知足心。不復進修故無分別。無顛倒無分別。謂二乘。由彼已通達真境。無常等四種無倒相。由常等四無倒相。永不更分別故無分別。無戲論無分別。謂諸菩薩。諸菩薩不分別一切法。乃至不分別無上菩提。何以故。諸法無言說故。于無言說中強立言說。故名戲論。言說有四種。即是四謗。若說有。即增益謗。若說無。即損減謗。若說亦有亦無。即相違謗。若說非有非無。即戲論謗。菩薩得無分別智。不可以言說顯示故。稱無戲論無分別。何以故。出過世間智故。又非世間智所知故。
論曰。無分別后智有五種。謂通達憶持成立相雜如意。顯示差別故。
釋曰。此五約事有差別。后得智以能顯示為性。此中顯示
【現代漢語翻譯】 現代漢語譯本：這三種力量成就，所以產生和生起有差別。如果是因緣力成就，那就是由自性力成就。如果是引通力成就，那就是由宿世的生命力成就。如果是數習力成就，那就是在現在由作為的功力成就。
論曰：無分別智也有三種，即知足、無顛倒、無戲論。因為沒有分別的差別。
釋曰：這三種是就人來說有差別，即凡夫、二乘（聲聞乘和緣覺乘）、菩薩。知足無分別，應當知道是由獲得聞慧和思慧究竟的緣故。因為知足所以沒有分別，所以說知足無分別。如果凡夫菩薩，到聞慧和思慧究竟的時候，所有應該得到的都已經得到，產生知足的心，所以沒有分別。再次，世間眾生有知足無分別，因為這種知足，那些眾生上生到有頂天（色界最高的禪定天），在那裡認為已經出離究竟，超過這裡就沒有修行的處所，生起知足的心，不再進修，所以沒有分別。無顛倒無分別，說的是二乘（聲聞乘和緣覺乘）。因為他們已經通達真實的境界，無常等四種無倒相。因為常等四種無倒相，永遠不再分別，所以沒有分別。無戲論無分別，說的是諸菩薩。諸菩薩不分別一切法，乃至不分別無上菩提（最高的覺悟）。為什麼呢？因為諸法沒有言說。在沒有言說中強行建立言說，所以名叫戲論。言說有四種，就是四種誹謗。如果說有，就是增益謗。如果說無，就是損減謗。如果說亦有亦無，就是相違謗。如果說非有非無，就是戲論謗。菩薩得到無分別智，不可以用言說顯示，所以稱為無戲論無分別。為什麼呢？因為超出世間智的緣故。又不是世間智所能知道的緣故。
論曰：無分別后智有五種，即通達、憶持、成立、相雜、如意。因為顯示差別。
釋曰：這五種是就事來說有差別。后得智以能夠顯示為自性，這裡顯示
【English Translation】 English version: These three forces, when perfected, give rise to differences in origination and arising. If perfected by the force of causes and conditions (hetu-pratyaya-bala), it is perfected by the force of inherent nature (svabhāva-bala). If perfected by the force of attraction and connection (ākṛṣṭi-bala), it is perfected by the force of past lives (pūrva-janma-bala). If perfected by the force of repeated practice (saṃkhyā-abhyāsa-bala), it is perfected in the present by the force of effort (kriyā-bala).
Treatise says: Non-discriminating wisdom (nirvikalpa-jñāna) also has three aspects: contentment (saṃtuṣṭi), non-perversion (aviparyāsa), and non-proliferation (nisprapañca), because there is no difference in discrimination.
Explanation says: These three differ in terms of people, namely ordinary beings (prthagjana), two vehicles (śrāvaka and pratyekabuddha), and Bodhisattvas. 'Contentment without discrimination' should be understood as being due to the ultimate attainment of the wisdom of hearing (śruta-mati) and contemplation (cintā-mati). Because of contentment, there is no discrimination; therefore, it is said that contentment is without discrimination. If ordinary beings or Bodhisattvas, upon reaching the culmination of the wisdom of hearing and contemplation, have obtained all that should be obtained, they generate a mind of contentment and therefore do not discriminate. Furthermore, worldly beings have contentment without discrimination. Because of this contentment, those beings are born in the highest heaven (Bhavāgra), where they consider themselves to have attained ultimate liberation, and beyond which there is no further place to practice. They give rise to a mind of contentment and no longer advance in practice, hence there is no discrimination. 'Non-perversion without discrimination' refers to the two vehicles (śrāvaka and pratyekabuddha). Because they have already realized the true realm, the four non-perverted aspects such as impermanence (anitya). Because of the four non-perverted aspects such as permanence (nitya), they never discriminate again, hence there is no discrimination. 'Non-proliferation without discrimination' refers to the Bodhisattvas. The Bodhisattvas do not discriminate all dharmas, not even the unexcelled complete enlightenment (anuttarā-samyak-saṃbodhi). Why? Because all dharmas are beyond words. Forcibly establishing words in that which is beyond words is called proliferation (prapañca). There are four types of speech, which are the four slanders. If one says 'it exists', it is an exaggerating slander (samāropa). If one says 'it does not exist', it is a diminishing slander (apavāda). If one says 'it both exists and does not exist', it is a contradictory slander (virodha). If one says 'it neither exists nor does not exist', it is a playful slander (vikṣepa). Bodhisattvas attain non-discriminating wisdom, which cannot be shown by words, hence it is called non-proliferation without discrimination. Why? Because it transcends worldly wisdom. Moreover, it is not knowable by worldly wisdom.
Treatise says: Post-non-discriminating wisdom (prstha-labdha-nirvikalpa-jñāna) has five aspects: comprehension (abhisamaya), retention (dhāraṇī), establishment (sthāpana), combination (saṃsarga), and as-desired (yathākāma), because it shows differences.
Explanation says: These five differ in terms of things. Subsequent wisdom (prstha-labdha-jñāna) has the nature of being able to show. Here, showing
以覺了為義。由此智于通達后時。顯示如此事。云我于觀中知見如此如此事。故稱通達顯示。由此智出觀后時。如所通達憶持不退失。故稱憶持顯示。由此智如自所通達。能立正教令他修行。故稱成立顯示。由此智菩薩如先緣一切法為境。謂如先雜境界智觀察此境。由此觀察即得轉依故。稱相雜顯示。由此智菩薩已得轉依。如菩薩所思欲。如意皆成。謂于地等諸大。轉為金等故。稱如意顯示。
論曰。為成立無分別智。復說別偈。
釋曰。已說無分別智差別義。更欲成立無分別義。故重說偈。
論曰。
餓鬼畜生人 諸天等如應 一境心異故 許彼境界成
釋曰。譬如一江約四眾生分別則成四境。餓鬼謂為膿血。魚等畜生謂為住處人謂為水。天謂是地。隨所分別各成一境。若境是實應互相妨。不應一處一時併成四境。當知皆是意識分別所作。若汝許四識並緣。識不離境。汝亦應許一時一處並有四境。若許並有四境。則應信一切分別皆非實有。若無實境識應自生不緣境起。若爾唯識中。四難還成。四義不成。此難如彼論釋。有識無境。斯有何失。為顯此義。故重說偈。
論曰。
於過去未來 于夢二影中 智緣非有境 此無轉為境
釋曰。過去未來事但有名
【現代漢語翻譯】 現代漢語譯本：以覺了（Jue Liao，覺悟理解）作為它的意義。由此智慧在通達之後顯現，顯示如此這般的事情，說『我在觀照中知見如此如此的事情』，所以稱為通達顯示。由此智慧在出觀之後，對於所通達的內容憶持不退失，所以稱為憶持顯示。由此智慧能夠如自己所通達的那樣，建立正確的教法，使他人修行，所以稱為成立顯示。由此智慧，菩薩像先前那樣以一切法為境界，就像先前以雜亂的境界智慧觀察此境界，通過這種觀察就能得到轉依（Zhuan Yi，轉變所依），所以稱為相雜顯示。由此智慧，菩薩已經得到轉依，能夠如菩薩所思所想，如意成就，比如將地等諸大（Zhu Da，四大元素）轉變為金等，所以稱為如意顯示。
論曰：爲了成立無分別智（Wu Fen Bie Zhi，無分別的智慧），再次宣說別的偈頌。
釋曰：已經說了無分別智的差別意義，現在想要進一步成立無分別的意義，所以重新宣說偈頌。
論曰：
餓鬼畜生人，諸天等如應，一境心異故，許彼境界成。
釋曰：譬如一條江，對於四類眾生來說，分別成為四種不同的境界。餓鬼（E Gui，餓鬼道眾生）看到的是膿血，魚等畜生（Chu Sheng，畜生道眾生）看到的是住所，人看到的是水，天（Tian，天道眾生）看到的是土地。隨著各自的分別，各自形成一種境界。如果境界是真實的，應該互相妨礙，不應該在一處一時同時形成四種境界。應當知道這都是意識分別所造成的。如果你們允許四種識同時緣取，識不離境，你們也應該允許一時一處同時有四種境界。如果允許同時有四種境界，就應該相信一切分別都不是真實存在的。如果沒有真實的境界，識應該自己產生，而不是緣取境界而生起。如果這樣，在唯識（Wei Shi，唯識宗）中，四難（Si Nan，四種困難）仍然成立，四義（Si Yi，四種意義）不能成立。這個困難就像那部論的解釋。有識無境，會有什麼過失？爲了顯明這個意義，所以重新宣說偈頌。
論曰：
於過去未來，于夢二影中，智緣非有境，此無轉為境。
釋曰：過去和未來的事情只有名稱
【English Translation】 English version: 'Understanding' (Jue Liao) is taken as its meaning. From this wisdom, after thorough understanding, it manifests, showing such and such things, saying, 'In contemplation, I know and see such and such things.' Therefore, it is called 'Manifestation through Thorough Understanding.' From this wisdom, after emerging from contemplation, one remembers and retains what has been thoroughly understood without losing it, so it is called 'Manifestation through Retention.' From this wisdom, one can establish the correct teachings as one has understood them and cause others to practice, so it is called 'Manifestation through Establishment.' From this wisdom, Bodhisattvas, like before, take all dharmas as their object, just as they previously observed this object with wisdom of mixed realms. Through this observation, they attain transformation of the basis (Zhuan Yi), so it is called 'Manifestation through Intermixture.' From this wisdom, Bodhisattvas have already attained transformation of the basis and can accomplish whatever they desire, such as transforming the great elements (Zhu Da) like earth into gold, so it is called 'Manifestation through Wish Fulfillment.'
Treatise says: To establish non-discriminating wisdom (Wu Fen Bie Zhi), another verse is spoken.
Explanation says: The meaning of the difference of non-discriminating wisdom has already been spoken. Now, wanting to further establish the meaning of non-discrimination, the verse is spoken again.
Treatise says:
'Ghosts, animals, humans, gods, etc., accordingly, because of different minds in one realm, it is allowed that their realms are established.'
Explanation says: For example, a single river, when distinguished by four kinds of beings, becomes four different realms. Ghosts (E Gui) see it as pus and blood, animals (Chu Sheng) like fish see it as a dwelling place, humans see it as water, and gods (Tian) see it as land. According to their respective distinctions, each forms a realm. If the realms were real, they should obstruct each other, and four realms should not be formed in one place at one time. It should be known that all of this is created by the discrimination of consciousness. If you allow four consciousnesses to simultaneously grasp, and consciousness is inseparable from the realm, you should also allow four realms to exist in one place at one time. If you allow four realms to exist simultaneously, you should believe that all distinctions are not truly existent. If there is no real realm, consciousness should arise by itself, not arising by grasping a realm. If that is the case, in Consciousness-Only (Wei Shi), the four difficulties (Si Nan) still hold, and the four meanings (Si Yi) cannot be established. This difficulty is like the explanation in that treatise. If there is consciousness without a realm, what fault is there? To clarify this meaning, the verse is spoken again.
Treatise says:
'In the past and future, in dreams and reflections, wisdom grasps non-existent realms; here, there is no transformation into a realm.'
Explanation says: Past and future events only have names.
無體。若心緣此二世。但有識無境。夢中所緣亦爾。影有二種。一鏡中影。二定中影。定心所起青黃等相。離心無別此法故說名影。若心緣此二影。亦但有識無境。若無此四境。識何所緣。
論曰。
此無轉為境
釋曰。外塵本來是無。識變異所作。識即緣此為境故。言無轉為境。此義已立不應復疑。何以故。若撥無此理。無成佛義為顯此義。故重說偈。
論曰。
若塵成為境 無無分別智
釋曰。若塵有體為境義成。則無有無分別智。何以故。所分別境若實有。能分別則不成倒。無分別則成倒。若爾一切凡夫皆離顛倒。一切聖人皆成顛倒斯有何失。
論曰。
若此無佛果 應得無是處
釋曰。無分別智是正道。若言無此智。而說應得佛果。無有是處。此執為阿含及道理所違。是故應知諸塵無體可分別。由可分別體無故。分別亦無。故無分別智如理無倒。複次有別道理。證諸塵無體可分別。
論曰。
得自在菩薩 由愿樂力故 如意地等成 得定人亦爾
釋曰。菩薩于定得入住出自在。于通慧得變異折伏通達自在。于諸地得十自在。菩薩先發愿作眾生利益事。得無分別智后出觀。隨菩薩意。欲有所作。一切皆成。或由現在愿。或由本願
【現代漢語翻譯】 現代漢語譯本 無體：如果心緣於過去和未來二世，那麼只有識而沒有實在的境。夢中所緣也是如此。影有兩種：一是鏡中影，二是定中影。定心中所起的青黃等相，離開心就沒有別的法，所以稱為影。如果心緣于這兩種影，也只有識而沒有實在的境。如果沒有這四種境，識緣什麼呢？
論曰： 此無轉為境
釋曰：外塵本來是無，是識變異所作。識就緣此作為境，所以說『無轉為境』。這個道理已經成立，不應該再懷疑。為什麼呢？如果否定這個道理，就沒有成佛的道理。爲了顯明這個道理，所以重說偈。
論曰： 若塵成為境，無無分別智
釋曰：如果塵有實體，作為境的道理成立，那麼就沒有有無分別智。為什麼呢？所分別的境如果真實存在，能分別的心就不成顛倒；沒有分別，反而成了顛倒。如果這樣，一切凡夫都離開了顛倒，一切聖人都成了顛倒，這有什麼錯謬呢？
論曰： 若此無佛果，應得無是處
釋曰：無分別智是正道。如果說沒有這種智慧，而說應該得到佛果，沒有這樣的道理。這種執著為阿含（Agama，聖典）及道理所違背。所以應該知道諸塵沒有實體可以分別。由於可以分別的體不存在，所以分別也不存在。所以無分別智如理無倒。再次，有別的道理，證明諸塵沒有實體可以分別。
論曰： 得自在菩薩，由愿樂力故 如意地等成，得定人亦爾
釋曰：菩薩在禪定中得到入定、住定、出定自在，在神通智慧中得到變異、折伏、通達自在，在諸地得到十自在。菩薩先發愿做利益眾生的事情，得到無分別智后出觀。隨著菩薩的意願，想要做什麼，一切都能成就。或者由於現在的願力，或者由於本來的願力。
【English Translation】 English version Without substance: If the mind is attached to the past and future two worlds, then there is only consciousness (識, vijnana) without a real object. What is perceived in a dream is also like this. There are two kinds of shadows: one is the shadow in a mirror, and the other is the shadow in samadhi (定, dhyana). The appearances of blue, yellow, etc., that arise in the mind in samadhi, have no other dharma (法, dharma) apart from the mind, so they are called shadows. If the mind is attached to these two kinds of shadows, there is also only consciousness without a real object. If there are none of these four objects, what does consciousness attach to?
Treatise says: This non-existence turns into an object.
Explanation: External dust is originally non-existent, it is created by the transformation of consciousness. Consciousness then takes this as an object, so it is said 'non-existence turns into an object'. This principle has already been established, and there should be no further doubt. Why? If this principle is denied, there is no meaning in becoming a Buddha. To clarify this meaning, the verse is repeated.
Treatise says: If dust becomes an object, there is no non-discriminating wisdom.
Explanation: If dust has substance and the principle of being an object is established, then there is no non-discriminating wisdom. Why? If the object being discriminated is truly existent, the discriminating mind does not become inverted; without discrimination, it becomes inverted. If this is the case, all ordinary people are free from inversion, and all sages become inverted. What is wrong with this?
Treatise says: If there is no Buddha fruit here, it should not be obtained.
Explanation: Non-discriminating wisdom is the right path. If it is said that there is no such wisdom, and it is said that one should obtain the fruit of Buddhahood, there is no such principle. This attachment is contrary to the Agama (阿含, sacred texts) and reason. Therefore, it should be known that all dust has no substance that can be discriminated. Because the substance that can be discriminated does not exist, discrimination also does not exist. Therefore, non-discriminating wisdom is correct and not inverted. Furthermore, there is another principle to prove that all dust has no substance that can be discriminated.
Treatise says: Bodhisattvas who have attained self-mastery, due to the power of their vows and joy, Such as the accomplishment of the wish-fulfilling ground, etc., is also the same for those who have attained samadhi.
Explanation: Bodhisattvas attain freedom in entering, abiding, and exiting samadhi; in supernatural powers and wisdom, they attain freedom in transformation, subjugation, and penetration; in the various grounds (地, bhumi), they attain ten freedoms. Bodhisattvas first make vows to do things that benefit sentient beings, and after attaining non-discriminating wisdom, they emerge from contemplation. According to the Bodhisattva's intention, whatever they want to do, everything can be accomplished. Either due to present vows or due to original vows.
。愿為因。樂為果。先發愿作眾生利益事。后隨心所欲樂無不皆成。謂轉變地等。若淺行菩薩欲作眾生利益事。于現在先發愿。發願竟即入真觀。出觀后隨所欲樂方得成遂。若深行菩薩欲作眾生利益事。現在不須發愿。及入觀出觀。但由本願力。隨所欲作。一切皆成。若聲聞等得九定自在。因此定自在得六通自在。於一物中隨愿樂力。各能變異為無量種。若諸塵實有自性。此事則不得成。譬如二空一切自在所不能變異。何以故。以真實故。此偈約外境顯諸塵無自性。于內境無自性。其義云何。
論曰。
成就簡擇人 有智得定人 于內思諸法 如義顯現故
釋曰。簡擇即是毗婆舍那。得三無流根名成就。從須陀洹向乃至阿羅漢果。名成就簡擇人。有智人謂菩薩。欲顯不以聞思位為智人。但取入修位為智人。故言得定。聲聞及菩薩于內思量一切法時。如如二人思惟十二部經法。所顯義如此如此。其義於此二人得顯現。若其思惟佛義。于種種法中佛義顯現。如佛義顯現。色等五陰及無常等十想。亦如此顯現。此偈約內境。顯諸塵無自性。云何知外內境皆無自性。
論曰。
無分別修時 諸義不顯現 應知無有塵 由此故無識
釋曰。若菩薩在無分別觀中。一切義或內或外或
【現代漢語翻譯】 現代漢語譯本：願望是因，快樂是果。先發起願望去做利益眾生的事情，之後隨心所欲的快樂沒有不成就的，比如轉變大地等等。如果淺行菩薩想要做利益眾生的事情，在現在先發起願望，發願完畢就進入真觀，出觀后隨心所欲的快樂才能成就。如果深行菩薩想要做利益眾生的事情，現在不需要發願，以及入觀出觀，但憑藉本願的力量，隨心所欲地去做，一切都能成就。如果聲聞等得到九次第定自在，因此定自在而得到六神通自在，對於一件事物，憑藉願望和快樂的力量，各自能夠變異為無量種。如果各種塵埃確實有自性，這件事就不能成就。譬如二空（指人空和法空）一切自在都不能變異，為什麼呢？因為是真實的緣故。這首偈頌是以外境來顯示各種塵埃沒有自性。對於內境沒有自性，它的含義是什麼呢？
論曰：
成就簡擇人 有智得定人 于內思諸法 如義顯現故
釋曰：簡擇就是毗婆舍那（Vipassanā，內觀）。得到三無漏根（指未知當知根、已知根、無知根）名為成就。從須陀洹（Sotāpanna，預流果）向乃至阿羅漢（Arhat，無學果）果，名為成就簡擇人。有智人是指菩薩。想要顯示不以聞思位作為智人，只取入修位作為智人，所以說得到禪定。聲聞和菩薩在內心思量一切法的時候，比如兩個人思惟十二部經法，所顯現的意義如此如此，這個意義在這兩個人那裡得到顯現。如果他們思惟佛的意義，在種種法中佛的意義顯現。如同佛的意義顯現一樣，色等五陰（pañcakkhandha，構成個體存在的五種要素：色、受、想、行、識）以及無常等十想，也如此顯現。這首偈頌以內境來顯示各種塵埃沒有自性。怎麼知道外境和內境都沒有自性呢？
論曰：
無分別修時 諸義不顯現 應知無有塵 由此故無識
釋曰：如果菩薩在無分別觀中，一切意義或者內在或者外在或者
【English Translation】 English version: Wish is the cause, and joy is the result. First, make a vow to do things that benefit sentient beings, and then all the joys that you desire will be accomplished, such as transforming the earth and so on. If a Bodhisattva of shallow practice wants to do things that benefit sentient beings, they should first make a vow in the present moment. After making the vow, they enter true contemplation. After emerging from contemplation, the joys they desire will be accomplished. If a Bodhisattva of deep practice wants to do things that benefit sentient beings, they do not need to make a vow in the present moment, nor do they need to enter or emerge from contemplation. But by the power of their original vow, whatever they desire to do will be accomplished. If a Śrāvaka (one who hears and follows the teachings) and others attain mastery of the nine successive concentrations (navānupūrva-vihāra-samāpatti), and thereby attain mastery of the six supernormal powers (ṣaṭ-abhijñā), they can, by the power of their wish and joy, transform one thing into countless kinds. If all dusts truly had self-nature (svabhāva), this could not be accomplished. For example, the two emptinesses (dva-śūnyatā, emptiness of person and emptiness of phenomena) and all kinds of mastery cannot transform them. Why? Because they are real. This verse uses external objects to show that all dusts have no self-nature. What is the meaning of the lack of self-nature in internal objects?
Treatise says:
Accomplished discriminators, wise people who attain samādhi, When contemplating all dharmas internally, they appear as they are.
Explanation: Discrimination is Vipassanā (inner vision). Attaining the three non-outflow roots (anāsrava-mūla) is called accomplishment. From the path of Sotāpanna (stream-enterer) to the fruit of Arhat (one who is worthy), it is called accomplished discriminator. Wise people refer to Bodhisattvas. It is intended to show that those in the position of hearing and thinking are not considered wise people, but only those who have entered the position of practice are considered wise people. Therefore, it is said that they attain samādhi. When Śrāvakas and Bodhisattvas contemplate all dharmas internally, just as two people contemplate the twelve divisions of scriptures (dvādaśāṅga-buddhavacana), the meaning that is revealed is such and such. This meaning is revealed to these two people. If they contemplate the meaning of the Buddha, the meaning of the Buddha is revealed in all kinds of dharmas. Just as the meaning of the Buddha is revealed, so too are the five aggregates (pañcakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) and the ten perceptions such as impermanence revealed. This verse uses internal objects to show that all dusts have no self-nature. How do we know that both external and internal objects have no self-nature?
Treatise says:
When cultivating without discrimination, the meanings do not appear. It should be known that there are no dusts, and therefore there is no consciousness.
Explanation: If a Bodhisattva is in non-discriminating contemplation, all meanings, whether internal, external, or
內外不復顯現。是故應知諸塵皆實非有。若無外塵則無內識。何以故。所識既不有。能識云何有。此義實爾。所識非有故能識亦非有。應知勝相中已具顯此義。此智與般若波羅蜜。為一為異。
論曰。此無分別智即是般若波羅蜜。名異義同。
釋曰。不以名不同為異。以義同爲一。以一故言即是。若名異義云何同。如來立法約自性義。攝諸法為同。不以名攝為同。何以故。名于諸方不同。義于諸方則同。名是假立。為目此義故。隨方不同。義有定性故義是同。行依義成。不依名成。云何知義是同。
論曰。如經言。若菩薩住般若波羅蜜。由非處修行。能圓滿修習所餘波羅蜜。
釋曰。欲成就無分別智。與般若波羅蜜不異故。引般若波羅蜜經為證。菩薩修般若波羅蜜。無退失故名住。又菩薩欲修餘波羅蜜。先修般若波羅蜜為方便。餘波羅蜜住般若波羅蜜中成。故言住。菩薩住般若波羅蜜中。離五處修行餘波羅蜜。於一一波羅蜜中經若干時修習。令得成就故稱圓滿。
論曰。何者非處修行能圓滿修習所餘波羅蜜。謂離五種處。一離外道我執處。
釋曰。如外道住彼般若起我執。謂我今住般若。般若即是我所。諸菩薩住般若則不如是。故言離我見執處。以不應彼處故。
論曰。
【現代漢語翻譯】 現代漢語譯本：內外不再顯現。因此，應當知道一切塵埃實際上並不存在。如果沒有外在的塵埃，那麼就沒有內在的意識。為什麼呢？因為被認識的對象不存在，能認識的主體又怎麼會存在呢？這個道理確實如此。因為被認識的對象不存在，所以能認識的主體也不存在。應當知道，在勝義諦中已經完全顯現了這個道理。這種智慧與般若波羅蜜（Prajna Paramita，智慧到彼岸）是一還是異？
論曰：這種無分別智就是般若波羅蜜。名稱不同，意義相同。
釋曰：不因為名稱不同就認為是不同的，因為意義相同就認為是相同的。因為相同，所以說『就是』。如果名稱不同，意義怎麼會相同呢？如來（Tathagata）設立法則，依據自性之義，將諸法攝為相同，而不是以名稱攝為相同。為什麼呢？因為名稱在各個地方不同，而意義在各個地方則相同。名稱是假立的，爲了指代這個意義，所以隨著地方不同而不同。意義有其確定的性質，所以意義是相同的。修行依靠意義成就，不依靠名稱成就。怎麼知道意義是相同的呢？
論曰：如經中所說：如果菩薩（Bodhisattva）安住于般若波羅蜜，通過在非處修行，能夠圓滿修習其餘的波羅蜜。
釋曰：爲了成就無分別智，並且說明它與般若波羅蜜沒有差異，所以引用般若波羅蜜經作為證明。菩薩修習般若波羅蜜，沒有退失，所以稱為『安住』。而且，菩薩想要修習其他的波羅蜜，首先修習般若波羅蜜作為方便。其餘的波羅蜜安住在般若波羅蜜中才能成就，所以說『安住』。菩薩安住在般若波羅蜜中，離開五種不適當的處所修行其餘的波羅蜜，在每一個波羅蜜中經過若干時間修習，使之得以成就，所以稱為『圓滿』。
論曰：什麼是非處修行能夠圓滿修習其餘的波羅蜜呢？就是離開五種處所。第一，離開外道我執處。
釋曰：例如外道安住在他們的般若中，生起我執，認為『我現在安住在般若中，般若就是我所擁有的』。諸菩薩安住在般若中則不是這樣。所以說離開我見執處，因為不應該在那個地方。
論曰：
【English Translation】 English version: Internally and externally, nothing further appears. Therefore, it should be known that all dusts are in reality non-existent. If there are no external dusts, then there is no internal consciousness. Why is that? Because what is cognized does not exist, how can the cognizer exist? This principle is indeed so. Because what is cognized does not exist, therefore the cognizer also does not exist. It should be known that this principle has already been fully revealed in the ultimate truth. Is this wisdom the same as or different from Prajna Paramita (Wisdom Gone Beyond)?
Treatise says: This non-discriminating wisdom is precisely Prajna Paramita. The names are different, but the meaning is the same.
Explanation says: It is not considered different because the names are different; it is considered the same because the meaning is the same. Because it is the same, it is said to be 'precisely'. If the names are different, how can the meaning be the same? The Tathagata (Thus Come One) establishes the Dharma according to the meaning of self-nature, encompassing all dharmas as the same, not encompassing them as the same by name. Why is that? Because names differ in various places, but the meaning is the same in various places. Names are provisionally established to designate this meaning, so they differ according to the place. Meaning has a definite nature, so the meaning is the same. Practice is accomplished based on meaning, not based on name. How do we know that the meaning is the same?
Treatise says: As the sutra says: If a Bodhisattva (Enlightenment Being) dwells in Prajna Paramita, by practicing in non-places, he can completely cultivate the remaining Paramitas.
Explanation says: In order to accomplish non-discriminating wisdom, and to show that it is not different from Prajna Paramita, the Prajna Paramita Sutra is quoted as proof. The Bodhisattva cultivates Prajna Paramita without regression, so it is called 'dwelling'. Moreover, if the Bodhisattva wants to cultivate the other Paramitas, he first cultivates Prajna Paramita as a means. The remaining Paramitas are accomplished by dwelling in Prajna Paramita, so it is said to 'dwell'. The Bodhisattva dwells in Prajna Paramita, practicing the remaining Paramitas by leaving the five inappropriate places, cultivating each Paramita for a certain amount of time, so that they can be accomplished, therefore it is called 'complete'.
Treatise says: What is practicing in non-places that can completely cultivate the remaining Paramitas? It is leaving the five places. First, leaving the place of self-attachment of external paths.
Explanation says: For example, externalists dwell in their Prajna, giving rise to self-attachment, thinking, 'I am now dwelling in Prajna, Prajna is what I possess.' The Bodhisattvas dwelling in Prajna are not like this. Therefore, it is said to leave the place of self-view attachment, because it should not be in that place.
Treatise says:
二離未見真如菩薩分別處。
釋曰。如地前菩薩未見真如。分別無分別為般若波羅蜜。謂此是般若波羅蜜。若菩薩已見真如。在般若波羅蜜中。則無此分別。故言離分別處。以不應彼處故。
論曰。三離生死涅槃二邊處。
釋曰。如凡夫眾生住生死邊。聲聞人住涅槃邊。菩薩住般若波羅蜜離此二邊。故言離二邊處。以不應彼處故。
論曰。四離唯滅惑障知足行處。
釋曰。如聲聞于惑障滅處生知足。于余處無復欲樂。謂智障滅處。菩薩則不如是。為滅智障修學般若波羅蜜故。言離知足行處。不應彼處故。
論曰。五離不觀利益眾生事。住無餘涅槃處。
釋曰。如獨覺不觀眾生利益事。住無餘涅槃。菩薩則不如是。住般若波羅蜜。不捨眾生利益事。般涅槃亦有餘亦無餘。於法身是無餘。于應化身是有餘故。言離住無餘涅槃處。以不應彼處故。無分別智有五種差別。異前所離五處。一無倒差別。此無倒彼有倒故。二無分別差別。此無分別彼有分別故。三無住處差別。此無住處彼有住處故。四正行差別。此正行能滅惑智二障。彼正行但能滅惑障故。五至得差別。此得常住三身為果。彼得永斷涅槃為果故。
論曰。聲聞智慧與菩薩智慧。差別云何。
釋曰。已說無分
【現代漢語翻譯】 現代漢語譯本 二、遠離未見真如（Tathata，事物的真實本性）的菩薩所作的分辨之處。
解釋：如同地上菩薩尚未見到真如，他們會分辨有分別和無分別，並將此作為般若波羅蜜（Prajnaparamita，智慧的完成）。他們會認為『這是般若波羅蜜』。如果菩薩已經見到真如，處於般若波羅蜜之中，就不會有這樣的分辨。所以說遠離分辨之處，因為般若波羅蜜不應存在於那種狀態。
三、遠離生死（Samsara，輪迴）和涅槃（Nirvana，解脫）二邊的處所。
解釋：如同凡夫眾生停留在生死輪迴的一邊，聲聞（Sravaka，聲聞乘的修行者）停留在涅槃的一邊，菩薩則安住于般若波羅蜜，遠離這兩種極端。所以說遠離二邊之處，因為般若波羅蜜不應存在於那些極端之處。
四、遠離僅僅滅除煩惱障（Klesha-avarana，由煩惱引起的障礙）而知足的修行之處。
解釋：如同聲聞在煩惱障滅除的地方就感到滿足，對於其他地方不再有任何慾望和樂趣，比如智慧障（Jnana-avarana，由對實相的無知引起的障礙）滅除的地方。菩薩則不是這樣，爲了滅除智慧障而修學般若波羅蜜，所以說遠離知足的修行之處，因為般若波羅蜜不應存在於那種狀態。
五、遠離不觀察利益眾生的事情，而安住于無餘涅槃（Parinirvana，完全的涅槃）之處。
解釋：如同獨覺（Pratyekabuddha，緣覺乘的修行者）不觀察利益眾生的事情，安住于無餘涅槃。菩薩則不是這樣，安住于般若波羅蜜，不捨棄利益眾生的事情。般涅槃既可以是有餘的，也可以是無餘的。對於法身（Dharmakaya，佛的法性之身）而言是無餘的，對於應化身（Nirmanakaya，佛的化身）而言是有餘的。所以說遠離安住于無餘涅槃之處，因為般若波羅蜜不應存在於那種狀態。無分別智有五種差別，不同於前面所遠離的五處：一、無顛倒的差別，此無顛倒而彼有顛倒；二、無分別的差別，此無分別而彼有分別；三、無住處的差別，此無住處而彼有住處；四、正行的差別，此正行能滅除煩惱障和智慧障，彼正行只能滅除煩惱障；五、至得的差別，此得常住三身（Trikaya，佛的三身）為果，彼得永斷涅槃為果。
論曰：聲聞的智慧與菩薩的智慧，差別在哪裡？
解釋：已經說了無分。
【English Translation】 English version Two, the place where Bodhisattvas who have not seen Tathata (the true nature of things) make distinctions.
Explanation: Like Bodhisattvas before the ground who have not seen Tathata, they distinguish between discrimination and non-discrimination, and take this as Prajnaparamita (the perfection of wisdom). They think, 'This is Prajnaparamita.' If a Bodhisattva has already seen Tathata and is in Prajnaparamita, then there will be no such distinctions. Therefore, it is said to be a place away from distinctions, because Prajnaparamita should not exist in that state.
Three, the place away from the two extremes of Samsara (birth and death) and Nirvana (liberation).
Explanation: Like ordinary beings dwelling on the side of Samsara, Sravakas (listeners or disciples) dwelling on the side of Nirvana, Bodhisattvas dwell in Prajnaparamita, away from these two extremes. Therefore, it is said to be a place away from the two extremes, because Prajnaparamita should not exist in those extremes.
Four, the place away from merely extinguishing Klesha-avarana (afflictive obscurations) and being content with that practice.
Explanation: Like Sravakas who are content where Klesha-avarana is extinguished, and have no further desires or pleasures elsewhere, such as where Jnana-avarana (cognitive obscurations) is extinguished. Bodhisattvas are not like this; they cultivate Prajnaparamita in order to extinguish Jnana-avarana. Therefore, it is said to be a place away from content practice, because Prajnaparamita should not exist in that state.
Five, the place away from not observing the benefit of sentient beings and dwelling in Parinirvana (complete Nirvana).
Explanation: Like Pratyekabuddhas (solitary realizers) who do not observe the benefit of sentient beings and dwell in Parinirvana. Bodhisattvas are not like this; they dwell in Prajnaparamita and do not abandon the benefit of sentient beings. Parinirvana can be with remainder or without remainder. For Dharmakaya (the body of the Dharma), it is without remainder; for Nirmanakaya (the body of manifestation), it is with remainder. Therefore, it is said to be a place away from dwelling in Parinirvana, because Prajnaparamita should not exist in that state. Non-discriminating wisdom has five kinds of differences, different from the five places previously departed from: one, the difference of non-invertedness, this is non-inverted while that is inverted; two, the difference of non-discrimination, this is non-discriminating while that is discriminating; three, the difference of non-dwelling, this is non-dwelling while that is dwelling; four, the difference of correct practice, this correct practice can extinguish both Klesha-avarana and Jnana-avarana, while that correct practice can only extinguish Klesha-avarana; five, the difference of attainment, this attains the Trikaya (three bodies of Buddha) as the result, while that attains the eternal cessation of Nirvana as the result.
Question: What is the difference between the wisdom of Sravakas and the wisdom of Bodhisattvas?
Explanation: It has already been said that there is no division.
別智與般若波羅蜜是一。今欲更顯無分別智般若波羅蜜與二乘智有差別。
論曰。應知由無分別差別。
釋曰。聲聞有分別。菩薩無分別。應知由此義故有差別。
論曰。不分別陰等諸法門故。
釋曰。聲聞由智慧取陰等諸法門為境。有分別相起。菩薩不分別陰等諸法門。無分別相起故有差別。
論曰。由非一分差別。通達二空真如。入一切所知相故。依止一切眾生利益事故。
釋曰。分有二種。一所知分。二利益眾生分。所知分中復有二種。謂人法二空。利益眾生分中亦有二種。謂自身他身。聲聞于所知分中。但通達人空。止於苦等四諦生無流智。于利益眾生分中。但依止自身利益事。發願修行。於此二分中各有一分。菩薩于所知分中。具通達人法二空。於一切所生如理如量智。于利益眾生分中。依一切眾生利益事。謂自他身發願修行。於此二分中各具二分。二分異一分故。言非一分差別。
論曰。由無住差別。住無住處涅槃故。
釋曰。聲聞住著涅槃。如凡夫住著生死菩薩不爾。見生死涅槃俱是分別所作。同無相性故不住二處。
論曰。由恒差別。于無餘涅槃不墮斷盡邊際故。
釋曰。二人于無餘涅槃有差別故。智慧有差別。二乘于無餘涅槃無應
【現代漢語翻譯】 現代漢語譯本：別智（區別之智慧）與般若波羅蜜（達到智慧彼岸）是一體的。現在想要進一步闡明無分別智（沒有分別的智慧）般若波羅蜜與二乘智（聲聞和緣覺的智慧）之間的差別。
論曰：應當知道，差別在於無分別。
釋曰：聲聞（聽聞佛法而悟道者）有分別，菩薩（立志普度眾生者）沒有分別。應當知道，因為這個原因，所以有差別。
論曰：因為不分別陰（構成個體的五種要素，即色、受、想、行、識）等諸法門（各種佛法修行的方法）的緣故。
釋曰：聲聞由於智慧，以陰等諸法門為境界，生起分別之相。菩薩不分別陰等諸法門，沒有分別之相生起，所以有差別。
論曰：由於非一分（不是一部分）的差別。通達二空（人空和法空）真如（事物本來的真實面目），進入一切所知相（所有應該知道的事物的狀態），依止一切眾生利益之事（以一切眾生的利益為出發點）的緣故。
釋曰：分有兩種，一為所知分，二為利益眾生分。所知分中又有兩種，即人空（認識到個體沒有永恒不變的實體）和法空（認識到事物沒有永恒不變的自性）。利益眾生分中也有兩種，即自身和他身。聲聞于所知分中，只通達人空，止於苦等四諦（佛教的基本教義，即苦、集、滅、道）生無流智（沒有煩惱的智慧）。于利益眾生分中，只依止自身利益之事，發願修行。於此二分中各有一分。菩薩于所知分中，具通達人法二空，於一切所生如理如量智（符合真理和實際情況的智慧）。于利益眾生分中，依一切眾生利益之事，即自他身發願修行。於此二分中各具二分。二分異於一分，所以說非一分差別。
論曰：由於無住（不執著）的差別。安住于無住處涅槃（不執著于涅槃的境界）的緣故。
釋曰：聲聞住著涅槃，如同凡夫住著生死（輪迴）。菩薩不是這樣，見到生死涅槃都是分別所造作的，同樣沒有自性，所以不住於二處。
論曰：由於恒（永恒）的差別。于無餘涅槃（沒有剩餘煩惱的涅槃）不墮入斷盡邊際（落入斷滅的極端）的緣故。
釋曰：二人在無餘涅槃中有差別，所以智慧有差別。二乘于無餘涅槃無應
【English Translation】 English version: Discriminative wisdom and Prajna Paramita (Perfection of Wisdom) are one. Now, I want to further clarify the difference between Non-discriminative Wisdom Prajna Paramita and the wisdom of the Two Vehicles (wisdom of Sravakas and Pratyekabuddhas).
Treatise says: It should be known that the difference lies in non-discrimination.
Explanation says: Sravakas (those who attain enlightenment by hearing the Buddha's teachings) have discrimination, while Bodhisattvas (those who aspire to liberate all beings) do not. It should be known that there is a difference because of this reason.
Treatise says: Because they do not discriminate the Skandhas (the five aggregates that constitute an individual: form, feeling, perception, volition, and consciousness) and other Dharma Gates (various methods of Buddhist practice).
Explanation says: Sravakas, due to their wisdom, take the Skandhas and other Dharma Gates as their objects, and the appearance of discrimination arises. Bodhisattvas do not discriminate the Skandhas and other Dharma Gates, and the appearance of non-discrimination arises, so there is a difference.
Treatise says: Due to the difference of not being one-sided (not a single aspect). They penetrate the Two Emptinesses (Emptiness of self and Emptiness of phenomena) and Suchness (the true nature of things), enter into all knowable aspects (the state of all things that should be known), and rely on the benefit of all sentient beings (taking the benefit of all sentient beings as the starting point).
Explanation says: There are two aspects: one is the aspect of what is to be known, and the other is the aspect of benefiting sentient beings. Within the aspect of what is to be known, there are two types: the Emptiness of self (realizing that the individual does not have a permanent and unchanging entity) and the Emptiness of phenomena (realizing that things do not have a permanent and unchanging self-nature). Within the aspect of benefiting sentient beings, there are also two types: oneself and others. Sravakas, in the aspect of what is to be known, only penetrate the Emptiness of self, and stop at the Four Noble Truths (the basic teachings of Buddhism: suffering, its cause, its cessation, and the path to its cessation), generating wisdom without outflows (wisdom without afflictions). In the aspect of benefiting sentient beings, they only rely on the benefit of oneself, making vows and practicing. In each of these two aspects, they have one part. Bodhisattvas, in the aspect of what is to be known, fully penetrate the Two Emptinesses, and have wisdom that arises in accordance with reason and measure (wisdom that conforms to truth and reality). In the aspect of benefiting sentient beings, they rely on the benefit of all sentient beings, namely oneself and others, making vows and practicing. In each of these two aspects, they have two parts. Two parts are different from one part, so it is said that the difference is not one-sided.
Treatise says: Due to the difference of non-abiding (non-attachment). They abide in Nirvana (the state of liberation) without abiding anywhere.
Explanation says: Sravakas are attached to Nirvana, just as ordinary people are attached to Samsara (the cycle of birth and death). Bodhisattvas are not like this. They see that Samsara and Nirvana are both created by discrimination and have the same nature of non-self, so they do not abide in either place.
Treatise says: Due to the difference of constancy (eternity). In Nirvana without remainder (Nirvana without remaining afflictions), they do not fall into the extreme of annihilation (falling into the extreme of extinction).
Explanation says: There is a difference between the two in Nirvana without remainder, so there is a difference in wisdom. The Two Vehicles in Nirvana without remainder have no should
化二身。以不觀他利益事故。無應身故墮斷。無化身故墮盡。菩薩于無餘涅槃恒起二身。無有邊際。何況法身。以自利利他圓滿故。有應身故不墮斷。有化身故不墮盡。
論曰。由無上差別。實無異乘勝此故。
釋曰。聲聞獨覺乘有上。以不及大乘故。菩薩乘無上。以無別乘勝大乘故。乘以智為體。于大乘中智為上首故。由此五義故。二乘智與菩薩智有差別。
論曰。此中說偈。
釋曰。為攝前五義及顯五義功德故。重說偈。
論曰。
由智五勝異 依大悲修福
釋曰。諸菩薩智慧。由五種差別故勝二乘。不但于勝智慧知足。復依智慧修福德。福德即餘五度。此句顯自利勝異二乘。復有勝異義。謂為利他依大悲修福德。福德即餘五度。若人具此二能。得何果報。
論曰。
世出世富樂 說此不為遠
釋曰。作轉輪王欲界上五天王色界梵王。乃至無色界定。及菩薩獨所得世間定。名世富樂。二乘解脫及無上菩提。名出世富樂。如此果如意易得故不為遠。諸菩薩已至極自在位。恒行慈悲於世間貧苦眾生。菩薩由此意不施財物。此意用云何。
論曰。若菩薩於世間實有亦復可知。
釋曰。此顯菩薩有體有恩。有體故言實有。有恩故言可知。
【現代漢語翻譯】 現代漢語譯本 化現兩種身。因為不觀照其他眾生的利益，沒有應身（Nirmanakaya，為度化眾生而示現之身）的緣故，會墮入斷滅見；沒有化身（Sambhogakaya，報身，通過修行獲得的莊嚴身）的緣故，會墮入斷盡見。菩薩在無餘涅槃（Anupadhisesa-nirvana，證入涅槃后，不再有任何煩惱和痛苦的狀態）中恒常生起兩種身，沒有邊際，更何況是法身（Dharmakaya，佛的真理之身，是佛法的本體）。因為自利利他都圓滿的緣故，有應身所以不墮入斷滅見，有化身所以不墮入斷盡見。
論曰：由於無上的差別，實際上沒有其他乘能勝過它。
釋曰：聲聞（Sravaka，聽聞佛法而修行的弟子）和獨覺（Pratyekabuddha，不依賴他人教導，自己覺悟的修行者）的乘是有上的，因為不及大乘（Mahayana，普度眾生的大乘佛法）；菩薩（Bodhisattva，立志成佛，普度眾生的修行者）的乘是無上的，因為沒有其他乘能勝過大乘。乘以智慧為本體，在大乘中智慧是最重要的，因此這五個方面的原因，二乘（聲聞乘和獨覺乘）的智慧與菩薩的智慧有差別。
論曰：這裡用偈頌來說明。
釋曰：爲了概括前面的五個方面，並彰顯這五個方面的功德，所以再次用偈頌來說明。
論曰：
由於智慧有五種殊勝的差異，依靠大悲心修習福德。
釋曰：諸位菩薩的智慧，由於五種差別的緣故勝過二乘。不僅僅滿足於殊勝的智慧，還依靠智慧修習福德。福德就是其餘的五度（檀那、尸羅、羼提、毗梨耶、禪那，佈施、持戒、忍辱、精進、禪定）。這句話顯示了自利方面勝過二乘。還有勝過的意義，就是爲了利益他人，依靠大悲心修習福德。福德就是其餘的五度。如果有人具備這兩種能力，會得到什麼樣的果報呢？
論曰：
世間和出世間的富樂，說這些並不遙遠。
釋曰：做轉輪王（Cakravartin，統治世界的理想君主）、欲界（Kama-dhatu，眾生有情慾的世界）上五天王、梵王（Brahma，色界天的天王），乃至無定（無色界定的境界），以及菩薩獨自獲得的世間禪定，叫做世間富樂。二乘的解脫以及無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，最高的智慧和覺悟），叫做出世間富樂。這樣的果報如意般容易得到，所以說不遙遠。諸位菩薩已經到達極其自在的地位，恒常以慈悲心對待世間貧苦的眾生。菩薩因為這個意願而不施捨財物，這個意願有什麼用呢？
論曰：如果菩薩在世間確實存在，也是可以知道的。
釋曰：這顯示了菩薩有本體，有恩德。有本體所以說確實存在，有恩德所以說可以知道。
【English Translation】 English version They manifest two bodies. Because they do not contemplate the benefit of others, lacking the Nirmanakaya (emanation body, a body manifested to liberate beings), they fall into nihilism; lacking the Sambhogakaya (enjoyment body, a body of splendor attained through practice), they fall into annihilationism. Bodhisattvas constantly arise with two bodies in Anupadhisesa-nirvana (nirvana without remainder, the state of nirvana after the cessation of all afflictions and suffering), without limit, let alone the Dharmakaya (truth body, the embodiment of the Buddha's teachings). Because they perfect both self-benefit and the benefit of others, having the Nirmanakaya, they do not fall into nihilism; having the Sambhogakaya, they do not fall into annihilationism.
Treatise says: Due to the supreme difference, there is actually no other vehicle that surpasses this.
Explanation says: The vehicle of Sravakas (listeners, disciples who learn by hearing the teachings) and Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own without a teacher) is limited, because it does not reach the Mahayana (the Great Vehicle, the path of universal salvation); the vehicle of Bodhisattvas (beings who aspire to Buddhahood and work to liberate all beings) is supreme, because there is no other vehicle that surpasses the Mahayana. The vehicle takes wisdom as its essence, and in the Mahayana, wisdom is the most important. Therefore, for these five reasons, the wisdom of the two vehicles (Sravaka and Pratyekabuddha) is different from the wisdom of Bodhisattvas.
Treatise says: Here, it is explained with a verse.
Explanation says: In order to summarize the previous five aspects and to highlight the merits of these five aspects, the verse is repeated.
Treatise says:
Due to the five superior differences in wisdom, relying on great compassion, cultivate merit.
Explanation says: The wisdom of all Bodhisattvas surpasses the two vehicles due to five kinds of differences. Not only are they satisfied with superior wisdom, but they also cultivate merit based on wisdom. Merit is the remaining five paramitas (Dana, Sila, Ksanti, Virya, Dhyana, generosity, morality, patience, diligence, meditation). This sentence shows that self-benefit surpasses the two vehicles. There is also a superior meaning, which is that for the benefit of others, they cultivate merit based on great compassion. Merit is the remaining five paramitas. If someone possesses these two abilities, what kind of reward will they receive?
Treatise says:
Worldly and transcendental wealth and happiness, saying these is not far away.
Explanation says: Being a Cakravartin (wheel-turning king, an ideal ruler of the world), the five kings of the upper heavens of the Kama-dhatu (desire realm, the world of beings with desires), **Brahma (king of the Form Realm heavens), and even the formless realm samadhi, as well as the worldly samadhi attained solely by Bodhisattvas, are called worldly wealth and happiness. The liberation of the two vehicles and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest wisdom and enlightenment) are called transcendental wealth and happiness. Such a result is as easy to obtain as one wishes, so it is said to be not far away. All Bodhisattvas have reached an extremely free state, constantly treating the poor and suffering beings of the world with compassion. Bodhisattvas do not give away material possessions because of this intention. What is the use of this intention?
Treatise says: If Bodhisattvas truly exist in the world, it can also be known.
Explanation says: This shows that Bodhisattvas have substance and kindness. They have substance, so it is said that they truly exist; they have kindness, so it is said that they can be known.
論曰。若菩薩如此依戒定慧學功德聚相應。至十種自在。於一切利他事。得無等勝能。
釋曰。三學攝十度及世間一切功德。故名功德聚。若菩薩未得得。已得不失。名相應。即因圓滿。至十種自在即果圓滿。利益他事或有二種。或有四種。二種謂先思後行。復有二種。即后二無畏。或有四種如前說。得如此無等勝能。即恩德圓滿。此三德中。因果二德顯自利。恩德顯利他。已說三學竟。欲顯菩薩三德圓滿。故明此義。
論曰。云何於世間中見有眾生遭重苦難。
釋曰。此次立難。若菩薩如此三德。皆為拔濟一切眾生。云何眾生遭世苦難。若視苦不救則無勝能。若無勝能亦無菩薩。苦難有二種。謂內及外。內外此二苦難有輕有重。若可對治為輕。若不可對治為重。
論曰。由菩薩見彼眾生有業。能感苦報障勝樂果故。
釋曰。菩薩見有眾生有業障。障菩薩勝能能感苦報。菩薩于彼有此業智。雖懷勝能捨而不用。此即菩薩業力。譬如有江有八功德水。隨眾生飲無人遮護。餓鬼由業障故不能得飲。菩薩如江。財物如水。有業障眾生猶如餓鬼。由業障故不得受用菩薩財物。
論曰。由菩薩見如此。若施彼樂具。則障其生善。
釋曰。菩薩見有眾生無業障。若貧窮能生長善法
【現代漢語翻譯】 現代漢語譯本：論曰：如果菩薩如此這般，依據戒、定、慧三學，與功德聚集相應，達到十種自在，對於一切利益他人的事情，獲得無與倫比的殊勝能力。 釋曰：三學涵蓋了十度（Dasa-paramita，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）以及世間一切功德，所以稱為功德聚。如果菩薩未得（功德）而能得，已得（功德）而不失，這叫做相應，也就是因地圓滿。達到十種自在，就是果地圓滿。利益他人的事情，或者有兩種，或者有四種。兩種是指先思考後行動。又有兩種，就是後面的兩種無畏（說法無畏、知眾生根無畏）。或者有四種，如前面所說。獲得如此無與倫比的殊勝能力，就是恩德圓滿。這三種功德中，因德和果德彰顯自利，恩德彰顯利他。已經說完三學，想要彰顯菩薩三德圓滿，所以闡明這個道理。 論曰：為什麼在世間中，看到有眾生遭受深重的苦難？ 釋曰：這裡提出疑問。如果菩薩如此三德圓滿，都是爲了救拔一切眾生，為什麼眾生還會遭受世間的苦難？如果看到苦難而不救助，就沒有殊勝的能力。如果沒有殊勝的能力，也就沒有菩薩。苦難有兩種，即內在的苦難和外在的苦難。內外這兩種苦難有輕有重。如果可以對治的，是輕的。如果不可對治的，是重的。 論曰：因為菩薩看到那些眾生有業（Karma，行為）能感召苦報，障礙殊勝的快樂果報。 釋曰：菩薩看到有些眾生有業障，障礙菩薩的殊勝能力，能感召苦報。菩薩對於他們有這種業的智慧，雖然懷有殊勝的能力，卻捨棄不用。這就是菩薩的業力。譬如有一條江河，有八功德水（具備八種功德的水），隨眾生飲用，沒有人遮攔守護。餓鬼因為業障的緣故，不能夠得到飲用。菩薩就像江河，財物就像水，有業障的眾生就像餓鬼，因為業障的緣故，不能夠受用菩薩的財物。 論曰：因為菩薩看到，如果施捨給他們快樂的器具，就會障礙他們生起善法。 釋曰：菩薩看到有些眾生沒有業障，如果貧窮能夠生長善法。
【English Translation】 English version: Treatise says: If a Bodhisattva, in this way, relies on the three learnings of morality, concentration, and wisdom, and is in accordance with the accumulation of merits, reaching the ten kinds of mastery, and for all matters of benefiting others, obtains unparalleled and supreme abilities. Explanation says: The three learnings encompass the ten perfections (Dasa-paramita, generosity, morality, patience, diligence, concentration, wisdom, skillful means, vow, power, and knowledge) and all worldly merits, hence it is called the accumulation of merits. If a Bodhisattva has not attained (merits) and is able to attain them, and having attained (merits) does not lose them, this is called accordance, which is the perfection of the cause. Reaching the ten kinds of mastery is the perfection of the result. Matters of benefiting others are either of two kinds or of four kinds. The two kinds refer to thinking before acting. There are also two kinds, which are the latter two fearlessnesses (fearlessness in teaching the Dharma, fearlessness in knowing the roots of sentient beings). Or there are four kinds, as mentioned earlier. Obtaining such unparalleled and supreme abilities is the perfection of kindness. Among these three virtues, the virtues of cause and result manifest self-benefit, while the virtue of kindness manifests benefiting others. Having finished discussing the three learnings, intending to manifest the Bodhisattva's perfection of the three virtues, therefore clarifying this meaning. Treatise says: Why do we see sentient beings in the world suffering from severe hardships? Explanation says: Here, a question is raised. If a Bodhisattva is perfect in these three virtues, all for the sake of rescuing all sentient beings, why do sentient beings still suffer worldly hardships? If one sees suffering and does not help, then there is no supreme ability. If there is no supreme ability, then there is no Bodhisattva. Hardships are of two kinds, namely internal and external. These two kinds of hardships, internal and external, are either light or heavy. If they can be remedied, they are light. If they cannot be remedied, they are heavy. Treatise says: Because the Bodhisattva sees that those sentient beings have karma (Karma, action) that can bring about suffering as a result, obstructing the supreme fruits of happiness. Explanation says: The Bodhisattva sees that some sentient beings have karmic obstacles, obstructing the Bodhisattva's supreme abilities, and can bring about suffering as a result. The Bodhisattva has this wisdom of karma regarding them, and although possessing supreme abilities, abandons using them. This is the Bodhisattva's karmic power. For example, there is a river with water possessing eight qualities (water with eight virtues), available for sentient beings to drink, without anyone obstructing or guarding it. Hungry ghosts, due to karmic obstacles, are unable to drink it. The Bodhisattva is like the river, wealth is like the water, and sentient beings with karmic obstacles are like hungry ghosts, unable to enjoy the Bodhisattva's wealth due to karmic obstacles. Treatise says: Because the Bodhisattva sees that if they are given tools of happiness, it will obstruct the arising of good dharmas. Explanation says: The Bodhisattva sees that some sentient beings do not have karmic obstacles, and if they are poor, they can grow good dharmas.
。若富樂則放逸造罪。菩薩愿彼于現在世受貧窮苦。隨順成就生起善法。是故菩薩不施其樂具。此即菩薩處非處力。
論曰。由菩薩見彼無樂具。能現前厭惡生死。
釋曰。菩薩見有眾生由貧窮苦。厭惡生死心恒現前。菩薩愿彼無樂具。成就厭惡心隨順善行故。不施其樂具。此即菩薩根欲性力。
論曰。由菩薩見若施彼樂具。則是生長一切惡法因緣。
釋曰。菩薩見有眾生乃至恒受貧窮報。於此時中不長惡法。菩薩愿彼恒受貧窮報。不願彼於一剎那中受富樂報。而作諸惡法因緣。謂自愛憎他。此二因緣能生長惡法。菩薩若施彼財物。則成就彼愛憎。是故菩薩不施其樂具。此即菩薩遍行道智力。
論曰。由菩薩見若施彼樂具。則是逼害余無量眾生因緣。
釋曰。菩薩見有眾生。若得大富非止自損。復能損惱無量眾生。菩薩愿彼受貧窮苦。不願彼由大富樂。損惱眾生身心及以善根。是故菩薩不施其樂具。此亦是菩薩遍行道智力。
論曰。是故菩薩不無如此勝能。世間亦有如此眾生顯現。
釋曰。勝能有三。即是三德。一能得因。謂三學處。二能得果。謂十自在。三能利他。謂了別眾生根欲性等。若見施有利益則施。若見不施有利益則不施。菩薩以利益為定。不以施不施
【現代漢語翻譯】 現代漢語譯本：如果一個人變得富有，他可能會放縱自己並造作惡業。菩薩希望那個人在今生遭受貧窮的痛苦，從而順應併成就善法的生起。因此，菩薩不會施捨給他享樂的工具。這就是菩薩了知何處應施、何處不應施的力量。
論曰：因為菩薩看到那個人沒有享樂的工具，就能立刻厭惡生死。
釋曰：菩薩看到有些眾生因為貧窮的痛苦，厭惡生死的心經常顯現。菩薩希望他們沒有享樂的工具，從而成就厭惡之心，順應善行，所以不施捨給他們享樂的工具。這就是菩薩瞭解眾生的根性、慾望和性格的力量。
論曰：因為菩薩看到如果施捨給他們享樂的工具，就會成為增長一切惡法的因緣。
釋曰：菩薩看到有些眾生，即使一直承受貧窮的果報，在這個時候也不會增長惡法。菩薩希望他們一直承受貧窮的果報，不希望他們在哪怕一剎那間享受富樂的果報，從而造作各種惡法的因緣，比如自愛和憎恨他人。這兩種因緣能夠增長惡法。菩薩如果施捨給他們財物，就會成就他們的愛憎。所以菩薩不施捨給他們享樂的工具。這就是菩薩普遍行道的智慧力量。
論曰：因為菩薩看到如果施捨給他們享樂的工具，就會成為逼迫和傷害無數眾生的因緣。
釋曰：菩薩看到有些眾生，如果得到大富，不僅會損害自己，還會損害無數眾生。菩薩希望他們承受貧窮的痛苦，不希望他們因為大富大樂而損害眾生的身心以及善根。所以菩薩不施捨給他們享樂的工具。這也是菩薩普遍行道的智慧力量。
論曰：因此，菩薩不是沒有如此殊勝的能力，世間也有如此眾生的顯現。
釋曰：殊勝的能力有三種，就是三種功德。一是能得因，指三學處（戒、定、慧）。二是能得果，指十自在。三是能利他，指了解眾生的根性、慾望和性格等。如果看到施捨有利益就施捨，如果看到不施捨有利益就不施捨。菩薩以利益為準則，不以施捨或不施捨為準則。
【English Translation】 English version: If someone becomes wealthy, they might indulge themselves and create negative karma. A Bodhisattva wishes for that person to experience the suffering of poverty in their present life, so that they may accord with and accomplish the arising of wholesome dharmas. Therefore, the Bodhisattva does not give them the tools for enjoyment. This is the Bodhisattva's power of knowing where to give and where not to give.
Treatise says: Because the Bodhisattva sees that person without the tools for enjoyment, they can immediately detest birth and death (samsara).
Explanation says: The Bodhisattva sees that some beings, due to the suffering of poverty, constantly manifest a mind of detesting birth and death. The Bodhisattva wishes for them to be without the tools for enjoyment, thereby accomplishing a mind of detestation and according with wholesome conduct. Therefore, they do not give them the tools for enjoyment. This is the Bodhisattva's power of understanding beings' roots, desires, and nature.
Treatise says: Because the Bodhisattva sees that if they give them the tools for enjoyment, it will become the cause and condition for the growth of all unwholesome dharmas.
Explanation says: The Bodhisattva sees that some beings, even if they constantly receive the retribution of poverty, will not increase unwholesome dharmas at this time. The Bodhisattva wishes for them to constantly receive the retribution of poverty, and does not wish for them to experience the retribution of wealth and enjoyment even for a moment, thereby creating the causes and conditions for various unwholesome dharmas, such as self-love and hatred of others. These two causes and conditions can increase unwholesome dharmas. If the Bodhisattva gives them wealth, it will accomplish their love and hatred. Therefore, the Bodhisattva does not give them the tools for enjoyment. This is the Bodhisattva's power of pervasive path wisdom.
Treatise says: Because the Bodhisattva sees that if they give them the tools for enjoyment, it will become the cause and condition for oppressing and harming countless beings.
Explanation says: The Bodhisattva sees that some beings, if they obtain great wealth, will not only harm themselves but also harm countless beings. The Bodhisattva wishes for them to endure the suffering of poverty, and does not wish for them to harm the bodies and minds of beings and their roots of goodness due to great wealth and enjoyment. Therefore, the Bodhisattva does not give them the tools for enjoyment. This is also the Bodhisattva's power of pervasive path wisdom.
Treatise says: Therefore, the Bodhisattva is not without such supreme abilities, and such beings also appear in the world.
Explanation says: Supreme abilities are of three kinds, which are the three virtues. First, the cause for attainment, referring to the three trainings (sila, samadhi, prajna). Second, the fruit for attainment, referring to the ten freedoms. Third, the ability to benefit others, referring to understanding beings' roots, desires, and nature, etc. If they see that giving is beneficial, they give; if they see that not giving is beneficial, they do not give. The Bodhisattva takes benefit as the standard, not giving or not giving.
為定。由施無利益故。世間有受苦眾生。
論曰。此中說偈。
釋曰。為攝前五義故重說偈。
論曰。
見業障礙善 厭現及惡增 害他彼眾生 不感菩薩施
釋曰。有眾生有業障。不感菩薩施。有眾生有樂具則礙善。有眾生由貧窮厭惡生死心恒現前。有眾生有樂具生長惡法。有眾生由大富樂能逼害他。菩薩見如此事。欲令離自損損他故。不施其樂具。是故彼眾生不感菩薩施。
攝大乘論釋卷第十二 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十三
世親菩薩釋
陳天竺三藏真諦譯
釋學果寂滅勝相第九
論曰。如此已說依慧學差別。云何應知寂滅差別。
釋曰。菩薩道與二乘道既有差別。由道得滅。菩薩滅與二乘滅亦應有差別。云何可知。
論曰。諸菩薩惑滅。即是無住處涅槃。
釋曰。二乘與菩薩同以惑滅為滅諦。二乘惑滅一向背生死趣涅槃。菩薩惑滅不背生死不背涅槃。故異二乘。菩薩此滅於四種涅槃中。是無住處。一本來清凈涅槃。二無住處涅槃。三有餘。四無餘。菩薩不見生死涅槃異。由般若不住生死。由慈悲不住涅槃。若分別生死。則住生死。若分別涅槃。則住涅槃。菩薩得
【現代漢語翻譯】 現代漢語譯本：因為（對某些眾生）佈施沒有利益，所以世間才有受苦的眾生。
論曰：這裡用偈頌來說明。
釋曰：爲了概括前面的五種意義，所以再次用偈頌說明。
論曰：
見業障礙善，厭現及惡增，害他彼眾生，不感菩薩施。
釋曰：有的眾生有業障，不能感受到菩薩的佈施。有的眾生擁有享樂的器具，反而會妨礙行善。有的眾生因為貧窮，厭惡生死的念頭總是出現在眼前。有的眾生擁有享樂的器具，反而會增長惡法。有的眾生因為過於富有，能夠逼迫和傷害他人。菩薩見到這些情況，爲了讓他們遠離自損和損他的行為，所以不佈施給他們享樂的器具。因此，這些眾生不能感受到菩薩的佈施。
《攝大乘論釋》卷第十二 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第十三
世親菩薩（Vasubandhu） 解釋
陳天竺三藏真諦（Paramārtha） 翻譯
解釋學果寂滅殊勝之相第九
論曰：像這樣已經說了依靠慧學（prajñā-śikṣā）的差別，應該如何瞭解寂滅（nirvāṇa）的差別呢？
釋曰：菩薩道（Bodhisattva-path）與二乘道（Śrāvakayāna and Pratyekabuddhayāna paths）既然有差別，通過道所獲得的寂滅，菩薩的寂滅與二乘的寂滅也應該有差別。應該如何瞭解呢？
論曰：諸菩薩的惑滅（kleśa-nirodha），就是無住處涅槃（apratiṣṭhita-nirvāṇa）。
釋曰：二乘與菩薩同樣以惑滅作為滅諦（nirodha-satya）。二乘的惑滅一味地背離生死（saṃsāra）趣向涅槃。菩薩的惑滅不背離生死也不背離涅槃，所以與二乘不同。菩薩的這種寂滅在四種涅槃中，是無住處涅槃。一是本來清凈涅槃（prakṛti-pariśuddha-nirvāṇa），二是無住處涅槃，三是有餘涅槃（sopadhiśeṣa-nirvāṇa），四是無餘涅槃（nirupadhiśeṣa-nirvāṇa）。菩薩不見生死與涅槃有差異，因為憑藉般若（prajñā）不住于生死，憑藉慈悲（karuṇā）不住于涅槃。如果分別生死，就住在生死中；如果分別涅槃，就住在涅槃中。菩薩得到……
【English Translation】 English version: Because giving alms to certain beings is not beneficial, there are suffering beings in the world.
Treatise says: Here, it is explained in verses.
Explanation says: To summarize the previous five meanings, it is explained again in verses.
Treatise says:
Seeing karmic obstacles to goodness, aversion arises, and evil increases, harming other beings; they do not receive the Bodhisattva's giving.
Explanation says: Some beings have karmic obstacles and cannot feel the Bodhisattva's giving. Some beings, having instruments of enjoyment, hinder the doing of good. Some beings, due to poverty, constantly have the thought of aversion to birth and death present before them. Some beings, having instruments of enjoyment, increase evil dharmas. Some beings, due to great wealth, are able to oppress and harm others. Seeing these situations, Bodhisattvas, in order to make them stay away from harming themselves and harming others, do not give them instruments of enjoyment. Therefore, these beings do not receive the Bodhisattva's giving.
Commentary on the Compendium of the Great Vehicle, Volume 12 Taisho Tripitaka, Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 13
Explained by Bodhisattva Vasubandhu (世親菩薩)
Translated by Tripiṭaka Master Paramārtha (真諦) from Chen Tianzhu (陳天竺)
Ninth: Explaining the Excellent Characteristics of the Result of Learning, Quiescence
Treatise says: Having thus spoken of the differences based on the learning of wisdom (prajñā-śikṣā), how should one understand the differences in quiescence (nirvāṇa)?
Explanation says: Since the Bodhisattva-path (Bodhisattva-path) and the Two Vehicles' paths (Śrāvakayāna and Pratyekabuddhayāna paths) are different, and the quiescence obtained through the path, the Bodhisattva's quiescence and the Two Vehicles' quiescence should also be different. How can this be known?
Treatise says: The extinction of afflictions (kleśa-nirodha) of all Bodhisattvas is non-abiding nirvana (apratiṣṭhita-nirvāṇa).
Explanation says: The Two Vehicles and Bodhisattvas both regard the extinction of afflictions as the truth of extinction (nirodha-satya). The extinction of afflictions of the Two Vehicles single-mindedly turns away from birth and death (saṃsāra) and goes towards nirvana. The extinction of afflictions of Bodhisattvas neither turns away from birth and death nor turns away from nirvana, so it is different from the Two Vehicles. This quiescence of Bodhisattvas, among the four types of nirvana, is non-abiding nirvana. The first is originally pure nirvana (prakṛti-pariśuddha-nirvāṇa), the second is non-abiding nirvana, the third is nirvana with remainder (sopadhiśeṣa-nirvāṇa), and the fourth is nirvana without remainder (nirupadhiśeṣa-nirvāṇa). Bodhisattvas do not see birth and death and nirvana as different, because by means of prajñā (prajñā) they do not abide in birth and death, and by means of compassion (karuṇā) they do not abide in nirvana. If one distinguishes birth and death, one abides in birth and death; if one distinguishes nirvana, one abides in nirvana. Bodhisattvas attain...
無分別智。無所分別故無所住。
論曰。此相云何。
釋曰。無住處涅槃。以何法為相。
論曰。舍離惑與不捨離生死。二所依死。轉依為相。
釋曰。若菩薩在轉依位。不與諸惑緣起處。故名舍離。惑在出觀位。必起分別故。名不捨離生死。若偏觀前後明此二義。亦得一時具二義。若雙觀二義。必在一時。此二義並以依他性為依止。無住處涅槃以轉依為相。即轉二著。凡夫著生死。二乘著涅槃。菩薩得無分別智。不見生死涅槃有差別。雖滅惑不住涅槃。雖起分別不住生死。故此涅槃以轉依為相。此轉依即依止依他性。
論曰。此中生死是依他性。不凈品一分為體。涅槃是依他性。凈品一分為體。
釋曰。此釋二所依止義。本識名依他性。本識若起分別。即是不凈品。說此一分為生死體。如分別依他性。此性不如此有。此分別無所有即是凈品。依此一分為涅槃體。
論曰。本依者。是具凈不凈品二分依他性。
釋曰。分別性是生死。真實性。是涅槃。從本以來此二品以依他性為依止。即說依他性為本依。
論曰。轉依者。對治起時。此依他性。由不凈品分永改本性。由凈品分永成本性。
釋曰。轉依亦屬依他性。三乘道是對治。此依他性道未起時。如
【現代漢語翻譯】 現代漢語譯本： 『無分別智』（Nirvikalpa-jnana，不作分別的智慧）。因為沒有分別，所以無所住。
論曰：此相云何？
釋曰：『無住處涅槃』（Apratisthita-nirvana，不住于涅槃的境界）以何法為相？
論曰：舍離惑與不捨離生死，二所依死，轉依為相。
釋曰：若菩薩在轉依位，不與諸惑緣起處，故名舍離。惑在出觀位，必起分別故，名不捨離生死。若偏觀前後明此二義，亦得一時具二義。若雙觀二義，必在一時。此二義並以依他性為依止。『無住處涅槃』以轉依為相，即轉二著。凡夫著生死，二乘著涅槃。菩薩得『無分別智』，不見生死涅槃有差別。雖滅惑不住涅槃，雖起分別不住生死。故此涅槃以轉依為相。此轉依即依止依他性。
論曰：此中生死是依他性，不凈品一分為體。涅槃是依他性，凈品一分為體。
釋曰：此釋二所依止義。本識名依他性。本識若起分別，即是不凈品。說此一分為生死體。如分別依他性，此性不如此有。此分別無所有即是凈品。依此一分為涅槃體。
論曰：本依者，是具凈不凈品二分依他性。
釋曰：分別性是生死，真實性是涅槃。從本以來此二品以依他性為依止。即說依他性為本依。
論曰：轉依者，對治起時，此依他性，由不凈品分永改本性，由凈品分永成本性。
釋曰：轉依亦屬依他性。三乘道是對治。此依他性道未起時，如
【English Translation】 English version: 『Non-discriminating wisdom』 (Nirvikalpa-jnana, wisdom without discrimination). Because there is no discrimination, there is no abiding.
Treatise says: What is its characteristic?
Explanation says: 『Nirvana without abiding』 (Apratisthita-nirvana, the state of not dwelling in Nirvana). What dharma is its characteristic?
Treatise says: Abandoning delusion and not abandoning birth and death, the death of the two supports, transformation of the basis (轉依, Paravrtti) is its characteristic.
Explanation says: If a Bodhisattva is in the position of transformation of the basis, it does not provide a place for the arising of conditions for all delusions, therefore it is called abandoning. Delusions, when in the position of emerging from contemplation, will necessarily give rise to discrimination, therefore it is called not abandoning birth and death. If one observes the before and after separately to clarify these two meanings, one can also possess both meanings at the same time. If one observes the two meanings together, they must be at the same time. These two meanings both rely on other-dependent nature (依他性, Paratantra-svabhava) as their support. 『Nirvana without abiding』 takes transformation of the basis as its characteristic, which is to transform the two attachments. Ordinary people are attached to birth and death, the two vehicles (二乘, Sravaka and Pratyekabuddha) are attached to Nirvana. Bodhisattvas attain 『non-discriminating wisdom』 and do not see any difference between birth and death and Nirvana. Although they extinguish delusions, they do not abide in Nirvana; although they give rise to discrimination, they do not abide in birth and death. Therefore, this Nirvana takes transformation of the basis as its characteristic. This transformation of the basis relies on other-dependent nature.
Treatise says: Here, birth and death are other-dependent nature, with the impure aspect as its substance. Nirvana is other-dependent nature, with the pure aspect as its substance.
Explanation says: This explains the meaning of the two supports. The fundamental consciousness (本識, Mula-vijnana) is called other-dependent nature. If the fundamental consciousness gives rise to discrimination, it is the impure aspect. It is said that this aspect is the substance of birth and death. Like discriminating other-dependent nature, this nature is not like this. This discrimination is without substance, which is the pure aspect. Relying on this aspect is the substance of Nirvana.
Treatise says: The original support is the other-dependent nature that possesses both the pure and impure aspects.
Explanation says: Discriminatory nature is birth and death, true nature is Nirvana. From the beginning, these two aspects rely on other-dependent nature as their support. Therefore, other-dependent nature is said to be the original support.
Treatise says: Transformation of the basis is when, at the time of the arising of the antidote, this other-dependent nature, due to the impure aspect, permanently changes its original nature, and due to the pure aspect, permanently establishes its original nature.
Explanation says: Transformation of the basis also belongs to other-dependent nature. The path of the three vehicles (三乘, Three Yanas) is the antidote. When this other-dependent nature path has not yet arisen, it is like
見諦等。或能起諸業感惡道報。名不凈品。道起已后。如此不凈品滅不更生。故言永改本性。此依他性道及道果名凈品。道即戒定慧。道果有二種。謂有為無為。有為即解脫解脫知見。無為即本惑滅。及未來惑不生。道未起時。戒等凈品未成立。但有本性清凈。由道起故與五分法身及無垢清凈相應。如此相應乃至得佛。無有變異。故言永成本性。
論曰。此轉依若略說有六種轉。
釋曰。若約三乘道及道果。廣說則有多轉依義。今略說故但有六種。
論曰。一益力損能轉。由隨信樂位。住聞熏習力故。
釋曰。由三乘聖道起阿黎耶識中。聞熏習功能更增。說名益力。于阿黎耶識中。所有諸惑熏習。由對治起故無複本用。說名損能。此二事何位何因得成。若人住愿樂位中。聞如來說廣大甚深正教。于中起三信。愿樂修行。隨順不違。此損益以聞熏習力為因。聞思慧為聞熏習體。因此二慧生修慧。修慧是聞熏習力。若無修慧。本依則不得轉。由此力故損益義成。若人已得如此轉依。煩惱行於此人云何。
論曰。由煩惱有羞行慚。弱行或永不行故。
釋曰。若人已得此轉依。煩惱若起即生慚羞。起亦不久。又復微弱。或永不起。何以故。能羞自身。深見諸過故。
論曰。二通達
【現代漢語翻譯】 現代漢語譯本 見諦等（證悟真理的人）。或者能夠引發各種業力，感召惡道的果報，這被稱為『不凈品』。當道（修行之路）生起之後，這些不凈品就會滅除，不再產生，所以說『永改本性』。這裡所說的依他性道（依賴於因緣的修行之道）以及道果（修行所證得的果實）被稱為『凈品』。道即是戒、定、慧。道果有兩種，即有為和無為。有為指的是解脫和解脫知見。無為指的是根本煩惱的滅除，以及未來煩惱的不生。在道未生起時，戒等凈品尚未成立，只有本性清凈。由於道的生起，與五分法身（戒身、定身、慧身、解脫身、解脫知見身）以及無垢清凈相應。這種相應乃至證得佛果，都不會有變異，所以說『永成本性』。
論曰：這種轉依（轉變所依）如果簡略地說，有六種轉變。
釋曰：如果按照三乘（聲聞乘、緣覺乘、菩薩乘）的道和道果來廣說，那麼轉依的意義就有很多。現在簡略地說，就只有六種。
論曰：第一種是『益力損能轉』。由於隨順信樂位（對佛法有信心和喜好的階段），安住于聞熏習（聽聞佛法所形成的習氣）的力量的緣故。
釋曰：由於三乘聖道在阿黎耶識（第八識，又稱藏識）中生起，聞熏習的功能更加增強，這被稱為『益力』。在阿黎耶識中，所有各種煩惱的熏習，由於對治（對抗煩惱的方法）的生起，不再有原本的作用，這被稱為『損能』。這兩種情況在什麼階段，通過什麼原因才能成就呢？如果有人安住在愿樂位中，聽聞如來說的廣大甚深的正教，從中生起三種信心（信、愿、行），愿樂修行，隨順而不違背。這種損益以聞熏習的力量為因。聞思慧（聽聞、思考、修習所獲得的智慧）是聞熏習的本體。因為這兩種智慧而生起修慧（通過修行而獲得的智慧）。修慧是聞熏習的力量。如果沒有修慧，根本的所依就不能轉變。由於這種力量，損益的意義才能成立。如果有人已經得到了這種轉依，煩惱對於這個人來說會怎麼樣呢？
論曰：由於煩惱有羞恥心而行，慚愧心而行，微弱地行，或者永遠不行。
釋曰：如果有人已經得到了這種轉依，煩惱如果生起，就會產生慚愧羞恥之心，生起也不會長久。而且非常微弱，或者永遠不會生起。為什麼呢？因為能夠羞辱自身，深刻地看到各種過失的緣故。
論曰：第二種是『通達』
【English Translation】 English version Those who have seen the truth (Jian諦, those who have realized the truth), etc., may generate various karmas that lead to suffering in evil realms. This is called 'impure category' (不凈品). Once the path (道, the path of practice) arises, these impure categories are extinguished and no longer arise. Therefore, it is said that 'the original nature is permanently changed'. The dependent nature path (依他性道, the path of practice dependent on conditions) and the fruit of the path (道果, the result of practice) are called 'pure category' (凈品). The path is precepts (戒), concentration (定), and wisdom (慧). There are two kinds of path fruits: conditioned (有為) and unconditioned (無為). Conditioned refers to liberation (解脫) and the knowledge and vision of liberation (解脫知見). Unconditioned refers to the extinction of fundamental afflictions and the non-arising of future afflictions. When the path has not arisen, the pure categories such as precepts have not yet been established, but there is only the purity of the original nature. Because of the arising of the path, it corresponds to the fivefold Dharma body (五分法身, the body of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation) and immaculate purity. This correspondence continues until Buddhahood is attained, without any change. Therefore, it is said that 'the original nature is permanently established'.
Treatise says: This transformation of the basis (轉依, transformation of the basis) can be briefly described as having six types of transformation.
Explanation says: If we speak broadly in terms of the paths and fruits of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), then there are many meanings of the transformation of the basis. Now, speaking briefly, there are only six types.
Treatise says: The first is the 'transformation of increasing strength and diminishing ability' (益力損能轉). This is due to the power of hearing and cultivating (聞熏習, hearing and cultivating the Dharma) while dwelling in the position of faith and joy (隨信樂位, the stage of faith and joy).
Explanation says: Because the holy path of the Three Vehicles arises in the Ālaya consciousness (阿黎耶識, the storehouse consciousness), the function of hearing and cultivating is further enhanced, which is called 'increasing strength'. In the Ālaya consciousness, all the cultivations of various afflictions no longer have their original function due to the arising of antidotes (對治, methods to counter afflictions), which is called 'diminishing ability'. In what stage and through what causes can these two things be accomplished? If a person dwells in the position of aspiration and joy, and hears the vast and profound correct teachings spoken by the Thus Come One (如來, Tathāgata), and generates three kinds of faith (信, faith; 愿, aspiration; 行, practice) within them, aspiring to practice, following and not contradicting them. This increase and decrease is caused by the power of hearing and cultivating. Hearing, thinking, and wisdom (聞思慧, hearing, thinking, and wisdom) are the substance of hearing and cultivating. Because of these two kinds of wisdom, cultivation wisdom (修慧, wisdom gained through practice) arises. Cultivation wisdom is the power of hearing and cultivating. If there is no cultivation wisdom, the fundamental basis cannot be transformed. Because of this power, the meaning of increase and decrease can be established. If a person has already obtained this transformation of the basis, what happens to afflictions for this person?
Treatise says: Because afflictions are practiced with shame and embarrassment, weakly practiced, or never practiced.
Explanation says: If a person has already obtained this transformation of the basis, if afflictions arise, they will generate shame and embarrassment, and their arising will not last long. Moreover, they are very weak, or they will never arise. Why? Because they can shame themselves and deeply see all kinds of faults.
Treatise says: The second is 'penetration' (通達)
轉謂已登地諸菩薩。由真實虛妄顯現為能故。
釋曰。得無分別智。證真如故名通達。由此通達有別轉異於地前。若已登地。有時入觀。此通達為真實顯現因。何以故。如初通達明證真如。后入觀亦爾。有時出觀。此通達為虛妄顯現因。何以故。如先未入觀。以散心修自利利他俗行。今出觀亦爾。
論曰。此轉從初地至六地。
釋曰。此中同有出入觀異故。以六地為其位。
論曰。三修習轉。由未離障人。是一切相不顯現。真實顯現依故。
釋曰。前位修習依相起。此位修習依無相起。已離惑障。離一切智障未盡。是有學大乘人能得此轉。一切相。謂相相生相真實相。此三相體不顯現。依止此轉依得成。三無相得顯現。亦依止此轉依得成。
論曰。此轉從七地至十地。
釋曰。此中同修無相行故。以四地為其位。
論曰。四果圓滿轉。由已離障人。一切相不顯現。清凈真如顯現。至得一切相自在依故。
釋曰。三德具足名果圓滿。已離一切障人。即是諸佛。能得此轉。一切相不顯現。即是斷德。以一切相滅故。清凈真如顯現。即是智德。如理如量智圓滿故。謂具一切智及一切種智。至得一切相自在。即是恩德。依止一切相中所得自在。由得此自在。如意能作
【現代漢語翻譯】 現代漢語譯本 轉謂已登地諸菩薩（Bodhisattva，指已證得菩薩果位的修行者）。由真實和虛妄的顯現作為原因。
解釋：獲得無分別智（Nirvikalpa-jnana，指超越分別唸的智慧），證悟真如（Tathata，指事物的真實本性）所以稱為通達。這種通達有別於登地（Bhumi，指菩薩修行的不同階段）之前。如果已經登地，有時進入禪觀（Samadhi，指專注的冥想狀態），這種通達是真實顯現的原因。為什麼呢？因為最初通達時，清楚地證悟了真如，之後進入禪觀也是如此。有時出離禪觀，這種通達是虛妄顯現的原因。為什麼呢？因為先前未入觀時，以散亂的心修習自利利他的世俗行為，現在出觀也是如此。
論述：這種轉變是從初地（初地）到六地（六地）。
解釋：這裡因為有出入觀的不同。以六地作為它的位置。
論述：第三種是修習的轉變。由於尚未脫離障礙的人，一切相（Lakshana，指事物的特徵）都不顯現，而是依靠真實的顯現。
解釋：前一個階段的修習依賴於相而生起，這個階段的修習依賴於無相而生起。已經脫離了煩惱障（Klesha-avarana，指由煩惱引起的障礙），但一切智障（Sarvajna-avarana，指對一切知識的障礙）尚未完全消除。是有學的大乘修行者能夠獲得的轉變。一切相，指的是相相生相、真實相。這三種相的本體不顯現。依靠這種轉變才能成就。三種無相才能顯現，也依靠這種轉變才能成就。
論述：這種轉變是從七地（七地）到十地（十地）。
解釋：這裡因為共同修習無相行。以四地作為它的位置。
論述：第四種是果位圓滿的轉變。由於已經脫離障礙的人，一切相都不顯現，清凈的真如顯現，直至獲得一切相的自在。
解釋：三德（Tri-guna，指三種屬性或品質）具足稱為果位圓滿。已經脫離一切障礙的人，就是諸佛（Buddha，指覺悟者）。能夠獲得這種轉變。一切相不顯現，就是斷德（指斷除煩惱的功德）。因為一切相都滅盡了。清凈的真如顯現，就是智德（指智慧的功德）。因為如理如量的智慧圓滿。指的是具備一切智（Sarvajna，指對一切事物的知識）和一切種智（Sarvakarajnana，指對一切事物及其種類的知識）。直至獲得一切相的自在，就是恩德（指恩惠的功德）。依靠在一切相中所獲得的自在。由於獲得這種自在，能夠如意地造作。
【English Translation】 English version Referring to the Bodhisattvas (Bodhisattva, beings who have attained enlightenment but vow to help others) who have already attained the Bhumis (Bhumis, stages of the Bodhisattva path). It is due to the manifestation of truth and falsehood as the cause.
Explanation: Obtaining non-discriminating wisdom (Nirvikalpa-jnana, wisdom beyond conceptualization) and realizing Suchness (Tathata, the true nature of reality) is called thorough understanding. This thorough understanding is different from that before attaining the Bhumis. If one has already attained the Bhumis, sometimes entering into Samadhi (Samadhi, a state of meditative concentration), this thorough understanding is the cause of true manifestation. Why? Because at the initial thorough understanding, one clearly realizes Suchness, and it is the same when entering Samadhi later. Sometimes exiting from Samadhi, this thorough understanding is the cause of false manifestation. Why? Because before entering Samadhi, one practiced worldly activities of self-benefit and benefiting others with a scattered mind, and it is the same when exiting Samadhi now.
Treatise: This transformation is from the First Bhumi (First Bhumi) to the Sixth Bhumi (Sixth Bhumi).
Explanation: Here, there is a difference between entering and exiting Samadhi. The Sixth Bhumi is taken as its position.
Treatise: The third is the transformation of practice. Because those who have not yet separated from obstacles, all characteristics (Lakshana, distinguishing marks or signs) do not manifest, but rely on the manifestation of truth.
Explanation: The practice of the previous stage arises dependent on characteristics, while the practice of this stage arises dependent on non-characteristics. One has already separated from the afflictive obscurations (Klesha-avarana, obscurations caused by afflictions), but the obscuration of omniscience (Sarvajna-avarana, obscuration to all knowledge) has not yet been completely eliminated. It is a transformation that can be attained by a Mahayana practitioner who is still learning. All characteristics refer to the characteristics of arising, the characteristics of characteristics, and the characteristics of truth. The essence of these three characteristics does not manifest. It is by relying on this transformation that it can be accomplished. The three non-characteristics can manifest, and it is also by relying on this transformation that it can be accomplished.
Treatise: This transformation is from the Seventh Bhumi (Seventh Bhumi) to the Tenth Bhumi (Tenth Bhumi).
Explanation: Here, because they commonly practice the conduct of non-characteristics. The Four Bhumis are taken as its position.
Treatise: The fourth is the transformation of perfect fruition. Because those who have already separated from obstacles, all characteristics do not manifest, pure Suchness manifests, until one attains freedom in all characteristics.
Explanation: Having the three virtues (Tri-guna, three qualities or attributes) is called perfect fruition. Those who have already separated from all obstacles are the Buddhas (Buddha, the awakened one). They can attain this transformation. All characteristics do not manifest, which is the virtue of cessation (the merit of ceasing afflictions). Because all characteristics are extinguished. Pure Suchness manifests, which is the virtue of wisdom (the merit of wisdom). Because wisdom that is in accordance with reality and measure is perfect. It refers to having omniscience (Sarvajna, knowledge of all things) and knowledge of all aspects (Sarvakarajnana, knowledge of all things and their aspects). Until one attains freedom in all characteristics, which is the virtue of grace (the merit of grace). Relying on the freedom attained in all characteristics. Because of attaining this freedom, one can create at will.
一切眾生利益事。三德並以此轉為依止。
論曰。五下劣轉。由聲聞通達人無我故。由一向背生死。為永舍離生死故。
釋曰。人境功能三義皆下劣。是聲聞人故人下劣。但觀人無我故境下劣。心求免離生死。自出三界未得究竟。又不能兼濟眾生。故功能下劣。身見是聲聞繫縛。為除此見故修人無我觀。苦集通名生死。若得人無我。則能背苦舍集。
論曰。六廣大轉。由菩薩通達法無我故。
釋曰。人境功能三義皆廣大。是菩薩人故人廣大。觀法無我故境廣大。自度度他又能究竟故功能廣大。分別是菩薩繫縛。為除此係縛故。修法無我觀。法無我是本。人無我是末。若得法無我。必先得人無我。雖復先得。猶未清凈。以根本未除故。證法無我後方得清凈。法無我境能顯四德。故觀此境得離八倒。
論曰。于中觀寂靜功德故。
釋曰。謂于生死中。觀法無我故。稱寂靜功德。
論曰。為舍不捨故。
釋曰。此顯法無我觀功能。于生死中由觀寂靜能離分別。不為惑染故舍煩惱。由見生死寂靜與真如不異故。不捨生死。
論曰。若菩薩在下劣轉位。有何過失。
釋曰。欲顯有三失故為此問。
論曰。不觀眾生利益事故。
釋曰。此明失菩薩恩德
【現代漢語翻譯】 現代漢語譯本：一切爲了眾生的利益，三德（指智德、斷德、恩德）都以此為依止。
論曰：五種下劣的轉變，是因為聲聞乘通達了人無我（Anatta-vada，認為沒有永恒不變的『我』）的道理。因為他們一心背離生死，爲了永遠捨棄生死。
釋曰：在人、境界、功能這三個方面都顯得下劣。因為是聲聞乘的人，所以人下劣。只觀察人無我，所以境界下劣。內心只求免離生死，自己脫離三界（Trailokya，欲界、色界、無色界）都還沒有達到究竟，又不能兼顧救濟眾生，所以功能下劣。身見（Satkayadrishti，認為五蘊和合的身體就是『我』的錯誤見解）是聲聞乘的束縛，爲了去除這種見解，所以修習人無我觀。苦（Dukkha，痛苦）、集（Samudaya，痛苦的根源）可以統稱為生死。如果證得了人無我，就能背離苦，捨棄集。
論曰：六種廣大的轉變，是因為菩薩乘通達了法無我（Dharma-anatta，認為一切事物沒有永恒不變的自性）的道理。
釋曰：在人、境界、功能這三個方面都顯得廣大。因為是菩薩乘的人，所以人廣大。觀察法無我，所以境界廣大。既能自我救度又能救度他人，而且能夠達到究竟，所以功能廣大。分別（Vikalpa，分別念）是菩薩的束縛，爲了去除這種束縛，所以修習法無我觀。法無我是根本，人無我是末端。如果證得了法無我，必定先證得人無我。即使先證得了人無我，仍然沒有達到清凈，因為根本的煩惱還沒有去除。證得法無我之後才能達到清凈。法無我的境界能夠顯現常、樂、我、凈四德（Nitya, Sukha, Atma, Subha），所以觀察這種境界能夠脫離八倒（顛倒見）。
論曰：因為在其中觀察寂靜的功德。
釋曰：指的是在生死輪迴中，觀察法無我的緣故，稱之為寂靜的功德。
論曰：爲了捨棄而不捨棄的緣故。
釋曰：這顯示了法無我觀的功能。在生死輪迴中，因為觀察寂靜的緣故，能夠遠離分別，不被迷惑所污染，所以捨棄煩惱。因為見到生死寂靜與真如（Tathata，事物的真實如是的狀態）沒有差別，所以不捨棄生死。
論曰：如果菩薩處在下劣轉變的階段，會有什麼過失？
釋曰：想要說明有三種過失，所以才提出這個問題。
論曰：不關注眾生的利益事故。
釋曰：這說明喪失了菩薩的恩德。
【English Translation】 English version: All matters of benefit to sentient beings, the three virtues (wisdom, severance, and grace) all rely on this.
Treatise says: The five inferior transformations are because the Sravakas (Disciples who listen to the Buddha's teachings) understand the doctrine of Anatta-vada (no-self). Because they single-mindedly turn away from Samsara (cycle of birth and death), in order to permanently abandon Samsara.
Explanation says: In terms of person, realm, and function, all three aspects are inferior. Because they are Sravakas, the person is inferior. They only observe Anatta-vada, so the realm is inferior. Their minds seek to escape Samsara, and they have not yet attained ultimate liberation from the Trailokya (Three Realms), nor can they concurrently benefit all sentient beings, so the function is inferior. Satkayadrishti (the view of a real self in the five aggregates) is the bondage of the Sravakas. To eliminate this view, they cultivate the contemplation of Anatta-vada. Dukkha (suffering) and Samudaya (the origin of suffering) can be collectively called Samsara. If one attains Anatta-vada, then one can turn away from Dukkha and abandon Samudaya.
Treatise says: The six vast transformations are because the Bodhisattvas understand the doctrine of Dharma-anatta (no-self of phenomena).
Explanation says: In terms of person, realm, and function, all three aspects are vast. Because they are Bodhisattvas, the person is vast. They observe Dharma-anatta, so the realm is vast. They can liberate themselves and others, and they can attain ultimate liberation, so the function is vast. Vikalpa (discrimination) is the bondage of the Bodhisattvas. To eliminate this bondage, they cultivate the contemplation of Dharma-anatta. Dharma-anatta is the root, and Anatta-vada is the branch. If one attains Dharma-anatta, one must first attain Anatta-vada. Even if one attains Anatta-vada first, it is still not pure, because the root of affliction has not been removed. Only after realizing Dharma-anatta can one attain purity. The realm of Dharma-anatta can manifest the four virtues of Nitya, Sukha, Atma, Subha (eternality, happiness, self, and purity), so observing this realm can liberate one from the eight inversions (perverted views).
Treatise says: Because in it, one contemplates the merits of quiescence.
Explanation says: It refers to contemplating Dharma-anatta in Samsara, hence it is called the merits of quiescence.
Treatise says: For the sake of abandoning without abandoning.
Explanation says: This reveals the function of the contemplation of Dharma-anatta. In Samsara, because of contemplating quiescence, one can be free from discrimination and not be defiled by delusion, so one abandons afflictions. Because one sees that the quiescence of Samsara is not different from Tathata (suchness), one does not abandon Samsara.
Treatise says: If a Bodhisattva is in the stage of inferior transformation, what faults will there be?
Explanation says: Wanting to explain that there are three faults, hence this question is asked.
Treatise says: Not paying attention to the affairs of benefiting sentient beings.
Explanation says: This explains the loss of the Bodhisattva's grace.
。
論曰。過離菩薩法。
釋曰。如理如量智。及隨智所起福德是菩薩法。不行菩薩智慧法為過。舍遠菩薩福德法為離。此明失智德。
論曰。與下乘人同得解脫。此為過失。
釋曰。但滅惑障不滅智障。此明失斷德。
論曰。諸菩薩若在廣大轉位。有何功德。
釋曰。欲顯有三德故。更為此問。
論曰。于生死法中。由自轉依為依故。得諸自在。
釋曰。得無分別智。滅智障種子。此滅即是轉依。以此轉依為依止。菩薩於一切法中。得十種自在。
論曰。於一切道中。能現一切身。
釋曰。以自在為依止。於六道中。隨彼形類。現種種身。
論曰。於世間富樂及於三乘。由種種教化方便勝能。能安立彼于正教。是廣大轉功德。
釋曰。富樂是三界善道。先令得世間善道。后令得三乘聖道。以三輪化度令住正法。何法為大菩提自性轉依。異二乘是大菩提自性。此轉依應知有四相。一生起依止為相。二永不生依止為相。三成熟思量所知果為相。四法界清凈為相。生起依止為相者。是佛相續所攝。出世道依止。若不爾未至此轉依。佛聖道不成。不應道理。若佛道離此轉依成。依未轉道應先成。永不生依止為相者。一切惑及習氣永不生依止。若
【現代漢語翻譯】 現代漢語譯本 論曰：超過或遠離菩薩法。 釋曰：如理如量之智，以及隨智慧所產生的福德，是菩薩法。不行菩薩智慧法，是為超過；捨棄遠離菩薩福德法，是為遠離。此說明失去智慧之德。 論曰：與下乘之人一同獲得解脫，這是過失。 釋曰：僅僅滅除煩惱障，而不滅除智慧障。此說明失去斷德。 論曰：諸菩薩若在廣大轉位，有何功德？ 釋曰：爲了顯示有三種功德，所以有此提問。 論曰：于生死法中，由於自身轉依作為依靠，而獲得諸種自在。 釋曰：獲得無分別智，滅除智障的種子。此滅除即是轉依。以這個轉依作為依靠，菩薩於一切法中，獲得十種自在。 論曰：於一切道中，能顯現一切身。 釋曰：以自在作為依靠，於六道中，隨順那些形類，顯現種種身。 論曰：於世間富樂以及於三乘（聲聞乘、緣覺乘、菩薩乘），由種種教化方便殊勝之能力，能安立他們于正教。這是廣大轉的功德。 釋曰：富樂是三界（欲界、色界、無色界）的善道。先令他們獲得世間的善道，然後令他們獲得三乘的聖道。以三輪（神足輪、說法輪、教誡輪）教化度脫，令他們安住于正法。什麼法是大菩提自性轉依？異於二乘（聲聞乘、緣覺乘）是大菩提自性。此轉依應當知道有四種相：一生起依止為相，二永不生依止為相，三成熟思量所知果為相，四法界清凈為相。生起依止為相者，是佛相續所攝的出世道依止。若不如此，未至此轉依，佛的聖道不能成就，不應道理。若佛道離開此轉依而成就，依靠未轉的道應該先成就。永不生依止為相者，是一切煩惱以及習氣永不生起的依止。如果
【English Translation】 English version Treatise says: Transgressing or departing from the Bodhisattva Dharma. Explanation: Wisdom that is in accordance with principle and measure, and the merits arising from that wisdom, are the Bodhisattva Dharma. Not practicing the wisdom Dharma of a Bodhisattva is transgression; abandoning and distancing oneself from the merit Dharma of a Bodhisattva is departure. This explains the loss of the virtue of wisdom. Treatise says: Attaining liberation together with those of the Lower Vehicle is a fault. Explanation: Merely extinguishing the afflictive obscurations without extinguishing the cognitive obscurations. This explains the loss of the virtue of cessation. Treatise says: If Bodhisattvas are in a state of great transformation, what merits do they possess? Explanation: To reveal that there are three virtues, this question is asked. Treatise says: Within the Dharma of Samsara, due to relying on one's own transformation as a basis, one obtains various freedoms. Explanation: Obtaining non-discriminating wisdom, extinguishing the seeds of cognitive obscurations. This extinction is transformation. Relying on this transformation as a basis, Bodhisattvas obtain ten kinds of freedom in all Dharmas. Treatise says: Within all paths, one can manifest all bodies. Explanation: Relying on freedom, within the six realms, according to their forms, one manifests various bodies. Treatise says: In worldly wealth and happiness, and in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), through various skillful means of teaching, one is able to establish them in the correct teaching. This is the merit of great transformation. Explanation: Wealth and happiness are the virtuous paths of the Three Realms (Desire Realm, Form Realm, Formless Realm). First, one enables them to obtain worldly virtuous paths, and then one enables them to obtain the sacred paths of the Three Vehicles. Through the three wheels (supernatural power, teaching, and admonishment), one transforms and liberates them, enabling them to abide in the correct Dharma. What Dharma is the great Bodhi nature transformation? Different from the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) is the great Bodhi nature. This transformation should be known to have four aspects: first, arising and relying as an aspect; second, never arising and relying as an aspect; third, maturing, contemplating, and knowing the result as an aspect; fourth, the Dharma Realm being pure as an aspect. Arising and relying as an aspect is the supramundane path reliance encompassed by the Buddha's continuum. If not so, not reaching this transformation, the Buddha's sacred path cannot be accomplished, which is unreasonable. If the Buddha's path is accomplished apart from this transformation, relying on the untransformed path should be accomplished first. Never arising and relying as an aspect is the reliance on which all afflictions and habitual tendencies never arise. If
不爾因緣已聚集。未至此轉依。諸惑及習氣永不生不成。不應道理。成熟思量所知果依止為相者。成熟尋思及善通達所知。真如所知實際果。若不爾諸佛自性應更尋思。應更滅障。法界清凈為相者。伏滅一切相。最清凈法界所顯。若不爾諸佛自性應無常。應可思佛自性常住。不可思為相。亦不可說。
論曰。此中說偈。
釋曰。為顯此轉依故。重說偈。
論曰。
于凡夫覆真 于彼顯虛妄
釋曰。見諦無明於凡夫。覆一切法人無我真空于彼。謂于凡夫此無明倒彼心。令見我相眾生相等及六塵相諸虛妄法。因此顯現無明為其依止。
論曰。
于菩薩一向 舍虛顯真實
釋曰。菩薩無分別智。由滅無明故。舍一切虛妄法。謂我相等。顯二空真如。無明生是凡夫依。無明滅是菩薩依。此偈明滅為轉依相。
論曰。
不顯現顯現 虛妄及真實
釋曰。虛妄是分別性。分別不起即虛妄不顯現。真實是三無性。虛妄不顯故真實顯現。
論曰。
是菩薩轉依 解脫如意故
釋曰。不顯現顯現是菩薩轉依。此轉依即菩薩解脫。得解脫已無復繫縛。為利他故。如意遍行於六道中。不同二乘解脫永滅無利他義。如被斬首命必不續。此偈明解脫虛妄
【現代漢語翻譯】 現代漢語譯本 如果不這樣，因緣已經聚集，但尚未達到轉依（Paravrtti，轉變依止）。那麼，所有的煩惱和習氣將永遠不會產生或形成，這不合道理。如果成熟的思量所知的果，以依止為相，那麼成熟的尋思和善於通達所知，真如（Tathata，如實）所知的實際果。如果不是這樣，諸佛的自性應該需要進一步尋思，應該需要進一步滅除障礙。如果法界（Dharmadhatu，一切法的本性）以清凈為相，那麼它就伏滅一切相，最清凈的法界所顯現。如果不是這樣，諸佛的自性應該是無常的，應該是可以思議的。佛的自性是常住的，不可思議為相，也不可說。
論曰：這裡說了偈頌。
釋曰：爲了顯明這個轉依，重新說偈頌。
論曰：
于凡夫覆真，于彼顯虛妄。
釋曰：見諦無明（Avidya，無明）對於凡夫，覆蓋了一切法人無我真空（Sunyata，空性），對於他們。也就是說，對於凡夫，這個無明顛倒他們的心，使他們看到我相、眾生相等，以及六塵相這些虛妄法。因此，顯現無明是他們的依止。
論曰：
于菩薩一向，舍虛顯真實。
釋曰：菩薩的無分別智（Nirvikalpa-jnana，無分別智），由於滅除了無明，所以捨棄一切虛妄法，比如我相等，顯現二空真如。無明生起是凡夫的依止，無明滅除是菩薩的依止。這個偈頌說明了滅除是轉依的相。
論曰：
不顯現顯現，虛妄及真實。
釋曰：虛妄是分別性（Vikalpa，分別）。分別不起，就是虛妄不顯現。真實是三無性（Trisvabhava，三自性）。虛妄不顯現，所以真實顯現。
論曰：
是菩薩轉依，解脫如意故。
釋曰：不顯現顯現是菩薩的轉依。這個轉依就是菩薩的解脫。得到解脫后，不再有任何繫縛。爲了利益他人，可以如意地遍行於六道之中，不同於二乘的解脫，永滅而沒有利益他人的意義。就像被斬首的人，生命必定不能延續。這個偈頌說明了解脫虛妄。
【English Translation】 English version If not, the causes and conditions have already gathered, but have not yet reached Paravrtti (transformation of the basis). Then, all afflictions and habitual tendencies will never arise or form, which is unreasonable. If the fruit of mature contemplation of the knowable, with dependence as its characteristic, then mature reflection and skillful understanding of the knowable, the actual fruit known by Tathata (suchness). If not, the self-nature of the Buddhas should require further contemplation, and should require further elimination of obstacles. If the Dharmadhatu (realm of phenomena) has purity as its characteristic, then it subdues all characteristics, and the most pure Dharmadhatu is manifested. If not, the self-nature of the Buddhas should be impermanent, and should be conceivable. The self-nature of the Buddha is permanent, inconceivable as a characteristic, and cannot be spoken of.
Treatise says: Here is a verse.
Explanation says: To clarify this Paravrtti, the verse is repeated.
Treatise says:
For ordinary beings, it covers the truth; for them, it reveals the false.
Explanation says: Avidya (ignorance) that sees the truth, for ordinary beings, covers the emptiness (Sunyata) of no-self in all dharmas, for them. That is, for ordinary beings, this ignorance reverses their minds, causing them to see the characteristics of self, the characteristics of beings, and the characteristics of the six sense objects, these false dharmas. Therefore, it reveals that ignorance is their basis.
Treatise says:
For Bodhisattvas, it always abandons the false and reveals the true.
Explanation says: The non-discriminating wisdom (Nirvikalpa-jnana) of Bodhisattvas, because it eliminates ignorance, abandons all false dharmas, such as the characteristics of self, and reveals the suchness of the two emptinesses. The arising of ignorance is the basis for ordinary beings, and the elimination of ignorance is the basis for Bodhisattvas. This verse explains that elimination is the characteristic of Paravrtti.
Treatise says:
Non-manifestation manifests, the false and the true.
Explanation says: The false is Vikalpa (discrimination). When discrimination does not arise, the false does not manifest. The true is Trisvabhava (three natures). Because the false does not manifest, the true manifests.
Treatise says:
This is the Paravrtti of Bodhisattvas, because of liberation and wish-fulfillment.
Explanation says: Non-manifestation manifesting is the Paravrtti of Bodhisattvas. This Paravrtti is the liberation of Bodhisattvas. After attaining liberation, there are no more bonds. In order to benefit others, they can freely travel through the six realms, unlike the liberation of the two vehicles, which is permanent extinction without the meaning of benefiting others. Like a person who is beheaded, life will certainly not continue. This verse explains the liberation from the false.
清凈法身。此二由無分別智得成。即就三德明轉依。
論曰。
于生死涅槃 若智起平等
釋曰。生死涅槃並是分別所作。同一真如。若得無分別智。緣此平等起。
論曰。
生死即涅槃 二無此彼故
釋曰。不凈品名生死。凈品名涅槃。生死虛妄無人法二我。即是涅槃。得無分別智。見生死無所有。即是見涅槃無所有。故無此彼之異。若得此智有何功能。
論曰。
是故於生死 非舍非非舍
釋曰。雖觀無我不離生死。是非舍義。雖在生死常觀無我。是非非舍。若爾于涅槃云何。
論曰。
于涅槃亦爾 無得無不得
釋曰。離生死無別法名涅槃。菩薩既不得生死。亦不得涅槃。是無得義。菩薩于生死常觀勝妙寂靜。是無不得義。
攝大乘論釋釋智差別勝相第十之初
論曰。如此已說寂滅差別。云何應知智差別。
釋曰。前已說菩薩解脫與二乘解脫差別。菩薩解脫知見。與二乘解脫知見。亦應有差別。云何可知。
論曰。由佛三身。應知智差別。
釋曰。智差別是菩薩解脫知見。即菩提道究竟果。如二乘道究竟果名解脫知見。二乘解脫知見中無三身。菩薩解脫知見中有三身差別。何以故。二乘不能滅智障
【現代漢語翻譯】 現代漢語譯本 清凈法身（Dharmakāya，佛的法性之身）。這兩種（清凈與法身）由無分別智（non-discriminating wisdom）得以成就。這就是就三德（three virtues）來說明轉依（transformation of the basis）。
論曰： 于生死涅槃，若智起平等。
釋曰：生死（saṃsāra）涅槃（nirvāṇa）都是分別（discrimination）所產生的。它們與同一真如（tathatā，如實）無異。如果獲得無分別智，緣于這種平等而生起。
論曰： 生死即涅槃，二無此彼故。
釋曰：不凈的品類名為生死，清凈的品類名為涅槃。生死是虛妄的，沒有我（ātman）和法（dharma）二種執著，那就是涅槃。得到無分別智，見到生死空無所有，也就是見到涅槃空無所有。所以沒有此與彼的差別。如果得到這種智慧有什麼功能呢？
論曰： 是故於生死，非舍非非舍。
釋曰：雖然觀察無我（non-self），但不離開生死，這是非舍（non-abandonment）的意義。雖然身在生死，但常觀察無我，這是非非舍（non-non-abandonment）。如果這樣，對於涅槃又如何呢？
論曰： 于涅槃亦爾，無得無不得。
釋曰：離開生死沒有別的法叫做涅槃。菩薩（bodhisattva）既然不得生死，也不得涅槃，這是無得（non-attainment）的意義。菩薩對於生死常觀察勝妙寂靜，這是無不得（non-non-attainment）的意義。
《攝大乘論釋》（Mahāyānasaṃgrahabhāṣya）釋智差別勝相第十之初
論曰：如此已經說了寂滅（quiescence）的差別，應該如何瞭解智慧的差別呢？
釋曰：前面已經說了菩薩的解脫與二乘（two vehicles，聲聞乘和緣覺乘）的解脫的差別。菩薩的解脫知見與二乘的解脫知見，也應該有差別。如何可以知道呢？
論曰：由佛的三身（trikāya），應該知道智慧的差別。
釋曰：智慧的差別是菩薩解脫的知見，也就是菩提道（bodhi-path）究竟的果。如同二乘道究竟的果名為解脫知見。二乘的解脫知見中沒有三身，菩薩的解脫知見中有三身的差別。為什麼呢？因為二乘不能滅除智障（jñeyāvaraṇa，所知障）。
【English Translation】 English version Pristine Dharmakāya (清凈法身, the Dharma-body of the Buddha). These two (purity and Dharmakāya) are accomplished by non-discriminating wisdom (無分別智). This is explaining the transformation of the basis (轉依) in terms of the three virtues (三德).
Treatise says: If wisdom arises equally, towards saṃsāra and nirvāṇa.
Explanation says: Saṃsāra (生死) and nirvāṇa (涅槃) are both created by discrimination (分別). They are no different from the same Suchness (真如, tathatā). If one obtains non-discriminating wisdom, it arises based on this equality.
Treatise says: Saṃsāra is nirvāṇa, the two have no 'this' or 'that'.
Explanation says: The impure category is called saṃsāra, and the pure category is called nirvāṇa. Saṃsāra is illusory, without the two attachments of self (我, ātman) and dharma (法). That is nirvāṇa. Obtaining non-discriminating wisdom, seeing that saṃsāra is empty and without substance, is also seeing that nirvāṇa is empty and without substance. Therefore, there is no difference of 'this' or 'that'. If one obtains this wisdom, what is its function?
Treatise says: Therefore, regarding saṃsāra, neither abandoning nor non-abandoning.
Explanation says: Although observing non-self (無我), one does not leave saṃsāra. This is the meaning of non-abandonment (非舍). Although being in saṃsāra, one constantly observes non-self. This is non-non-abandonment (非非舍). If so, what about nirvāṇa?
Treatise says: It is the same for nirvāṇa, without attainment or non-attainment.
Explanation says: Apart from saṃsāra, there is no other dharma called nirvāṇa. Since a Bodhisattva (菩薩) does not attain saṃsāra, they also do not attain nirvāṇa. This is the meaning of non-attainment (無得). A Bodhisattva constantly observes the sublime tranquility in saṃsāra. This is the meaning of non-non-attainment (無不得).
《Commentary on the Compendium of the Great Vehicle》 (攝大乘論釋, Mahāyānasaṃgrahabhāṣya), Chapter Ten on the Superior Characteristics of the Differences in Wisdom, Part One
Treatise says: Having already discussed the differences in quiescence (寂滅), how should one understand the differences in wisdom?
Explanation says: Previously, the differences between the liberation of a Bodhisattva and the liberation of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) have been discussed. The knowledge and views of a Bodhisattva's liberation should also be different from the knowledge and views of the Two Vehicles' liberation. How can this be known?
Treatise says: The differences in wisdom should be known through the Three Bodies (三身, trikāya) of the Buddha.
Explanation says: The differences in wisdom are the knowledge and views of a Bodhisattva's liberation, which is the ultimate result of the Bodhi-path (菩提道). Just as the ultimate result of the Two Vehicles' path is called the knowledge and views of liberation. The knowledge and views of liberation of the Two Vehicles do not contain the Three Bodies, while the knowledge and views of liberation of a Bodhisattva contain the differences of the Three Bodies. Why? Because the Two Vehicles cannot eliminate the cognitive obscurations (智障, jñeyāvaraṇa).
。無一切智故。不得圓滿清凈法身。無大慈悲不行利益他事故。無應化兩身。菩薩具此二義故有三身。故以三身顯智差別。何法名三身。
論曰。一自性身。二受用身。三變化身。
釋曰。身以依止為義。由能持諸法。諸法隨身故得成。不隨則不成故。身為諸法依止。譬如身根為余根依止故得身名。法身亦爾。應化身及如來一切功德所依故名為身。又身以實為義。不破壞故名實。身即是體。體以性為義。此性於一切位中。不改故名實。實故不破壞。身有二種。一自然得。二人功得。自然得者。如經言。若佛出世若不出世法性常然。謂一切法由二空不空。二空由虛妄不空。此二法皆自然得。故說名自性。人功得者。謂六道身。由依惑起善惡不動業。由業得七種果。依果更生惑。是名人功所得。如來身亦有二種得。一自性得。是法身。二人功得。是應化兩身。為顯異人功所得故立自性身。依止自性身。起福德智慧二行。二行所得之果。謂凈土清凈及大法樂。能受用二果故名受用身。於他修行地中。由佛本願自在力故。彼識似眾生變異現故名變化身。
論曰。此中自性身者。是諸如來法身。
釋曰。此三身中。若以自性為法身。自性有二種定。以何自性為法身。一切障滅故。一切白法圓滿故。唯有
【現代漢語翻譯】 現代漢語譯本：因為沒有一切智（sarvajna，指佛陀所具有的遍知一切的智慧），就不能獲得圓滿清凈的法身（Dharmakaya，佛陀的真理之身）。因為沒有大慈悲心，就不能利益他人，所以沒有應身（Nirmanakaya，佛陀爲了教化眾生而顯現的化身）和化身（Sambhogakaya，佛陀因修行而獲得的報身）。菩薩同時具備這兩種含義，所以有三身。因此用三身來顯示智慧的差別。什麼法稱為三身？
論曰：一是自性身（Svabhavikakaya，自性身），二是受用身（Sambhogakaya，報身），三是變化身（Nirmanakaya，應身）。
釋曰：身以依止為意義。由於能夠持有諸法，諸法隨身而得以成就，不隨身則不能成就，所以身是諸法的依止。譬如身根是其餘根的依止，所以得到身這個名稱。法身也是這樣，是應化身以及如來一切功德所依止的，所以名為身。又，身以真實為意義，不被破壞所以名為真實。身就是體，體以性為意義。這個性在一切位置中都不改變，所以名為真實。真實所以不被破壞。身有兩種，一是自然得到的，二是人為功德得到的。自然得到的，如經文所說：『如果佛出世或者不出世，法性都是常然的。』指的是一切法由二空（指人空和法空）不空，二空由虛妄不空。這兩種法都是自然得到的，所以說名為自性。人為功德得到的，指的是六道之身。由於依靠惑而生起善惡不動業，由於業而得到七種果報，依靠果報更生起惑。這稱為人為功德所得到的。如來身也有兩種得到方式，一是自性得到，是法身；二是人為功德得到，是應身和化身。爲了顯示與人為功德所得的不同，所以建立自性身。依靠自性身，生起福德和智慧兩種修行，兩種修行所得到的果報，就是凈土清凈和大法樂。能夠受用這兩種果報，所以名為受用身。在其他修行者的修行地中，由於佛陀的本願自在力，他們的意識顯現出類似眾生的變異，所以名為變化身。
論曰：這其中，自性身就是諸如來的法身。
釋曰：這三身中，如果以自性為法身，自性有兩種決定，以哪種自性為法身？一切障礙滅除，一切清凈之法圓滿，只有...
【English Translation】 English version: Because of the absence of all-wisdom (sarvajna, referring to the Buddha's wisdom that knows everything), one cannot attain the complete and pure Dharmakaya (the body of truth of the Buddha). Because of the absence of great compassion, one cannot benefit others, therefore there are no Nirmanakaya (the body of transformation, the Buddha's manifestation to teach sentient beings) and Sambhogakaya (the body of enjoyment, the reward body obtained by the Buddha through practice). Bodhisattvas possess both of these meanings, therefore they have three bodies. Thus, the differences in wisdom are shown through the three bodies. What Dharma is called the three bodies?
Treatise says: First is the Svabhavikakaya (self-nature body), second is the Sambhogakaya (enjoyment body), and third is the Nirmanakaya (transformation body).
Explanation says: 'Body' has the meaning of reliance. Because it can hold all Dharmas, and the Dharmas are accomplished by following the body; if they do not follow the body, they cannot be accomplished. Therefore, the body is the reliance of all Dharmas. For example, the body-root is the reliance of the other roots, so it gets the name 'body'. The Dharmakaya is also like this; it is what the Nirmanakaya and all the Buddha's merits rely on, so it is called 'body'. Also, 'body' has the meaning of reality; it is called 'reality' because it is not destroyed. 'Body' is the substance, and 'substance' has the meaning of nature. This nature does not change in any position, so it is called 'reality'. Because it is real, it is not destroyed. There are two kinds of bodies: one is naturally obtained, and the other is obtained through human effort. The naturally obtained one is as the sutra says: 'Whether a Buddha appears in the world or not, the nature of Dharma is always constant.' This refers to all Dharmas being not empty due to the two emptinesses (referring to the emptiness of self and the emptiness of Dharma), and the two emptinesses being not empty due to illusion. These two Dharmas are both naturally obtained, so they are called 'self-nature'. The one obtained through human effort refers to the bodies of the six realms. Because of relying on afflictions, good, evil, and unmoving karma arise; because of karma, seven kinds of results are obtained; relying on the results, afflictions arise again. This is called what is obtained through human effort. The Tathagata's body also has two ways of being obtained: one is obtained through self-nature, which is the Dharmakaya; the other is obtained through human effort, which is the Nirmanakaya and Sambhogakaya. In order to show the difference from what is obtained through human effort, the Svabhavikakaya is established. Relying on the Svabhavikakaya, the two practices of merit and wisdom arise; the results obtained from the two practices are the purity of the Pure Land and the great Dharma bliss. Being able to enjoy these two results is why it is called the Sambhogakaya. In the practice grounds of other practitioners, due to the Buddha's original vow and power of freedom, their consciousness manifests variations similar to sentient beings, so it is called the Nirmanakaya.
Treatise says: Among these, the Svabhavikakaya is the Dharmakaya of all Tathagatas.
Explanation says: Among these three bodies, if the self-nature is taken as the Dharmakaya, there are two kinds of determination of self-nature. Which self-nature is taken as the Dharmakaya? Because all obstacles are extinguished, and all pure Dharmas are complete, only...
真如及真智獨存。說名法身。身以依止為義。何法為依止。
論曰。於一切法自在依止故。
釋曰。一切法自在。謂十種自在。又因中十波羅蜜。果中一切不共法。皆得已不失。如意運用故名自在。自在不可數量。隨諸法數量自在亦爾。云何知此法依止法身。不離清凈及圓智。即如如如如智故。
論曰。受用身者諸佛種種土。及大人集輪依止所顯現。
釋曰。土有眾寶差別。不可數量故稱種種。此無量寶土。依佛應身得成。諸菩薩名大人集。是菩薩眾親近善友。正聞正思正修等是輪體。如聖王金輪能從此至彼。未得令得。已得令不失。能上下平行此是輪用。菩薩亦爾。若離應身則二事不成。故此二事以應身為依止。由能依止成故所依止顯現。
論曰。此以法身為依止。
釋曰。法身無依止。此身有依止。如前言於一切法自在依止故。此即明應身依止法身故二身有異。
論曰。諸佛土清凈大乘法受樂受用因故。
釋曰。菩薩于諸佛凈土中。自聽受大乘法受法樂。為他說大乘法亦受法樂。菩薩備受用此二法樂。若無應身則無此二受用法樂。故應身為此二受用法樂因。又釋受用有二義。一受用塵。即受用凈土。二受用法樂。即受用大乘法樂。若無應身則無此二受用。故以
【現代漢語翻譯】 現代漢語譯本 『真如』（Tathata，事物的真實本性）及『真智』（Jnana，真實的智慧）獨自存在，這被稱為『法身』（Dharmakaya，佛的法性之身）。『身』意味著『所依止』。那麼，什麼法是所依止呢？
論曰：因為對於一切法具有自在的依止。
釋曰：『一切法自在』，指的是十種自在。此外，在因地中的十波羅蜜（Paramita，十種達到彼岸的方法），以及在果地中的一切不共法（Avenika-dharma，佛獨有的功德），都已獲得且不會失去，能夠如意運用，因此稱為『自在』。自在的數量是不可計量的，隨著諸法的數量，自在也是如此。如何得知此法依止於法身呢？因為它不離清凈和圓滿的智慧，也就是如如（Tathata）和如如智（Tathata-jnana）。
論曰：『受用身』（Sambhogakaya，報身）是諸佛的種種佛土，以及大菩薩聚集的法輪所依止而顯現的。
釋曰：佛土有各種珍寶的差別，數量不可計量，因此稱為『種種』。這無量的珍寶佛土，依佛的應身（Nirmanakaya，化身）才能成就。諸菩薩被稱為『大人集』，是菩薩眾親近的善友。正聞、正思、正修等是法輪的本體。如同聖王的金輪能夠從此地到達彼地，使未得到的得到，已得到的不會失去，能夠上下平行，這就是法輪的作用。菩薩也是如此。如果離開應身，那麼這兩件事都不能成就。因此這兩件事以應身為依止。由於能依止的成就，所以所依止的才能顯現。
論曰：這是以法身為依止。
釋曰：法身沒有依止。這個身（應身）有依止。如前所說，對於一切法具有自在的依止。這說明應身依止於法身，因此二身有差異。
論曰：諸佛的清凈佛土，是大乘法受樂受用的原因。
釋曰：菩薩在諸佛的清凈佛土中，親自聽受大乘法，感受法樂；為他人說大乘法，也感受法樂。菩薩完全受用這兩種法樂。如果沒有應身，那麼就沒有這兩種受用法樂。因此應身是這兩種受用法樂的原因。又解釋『受用』有兩種含義：一是受用塵，即受用凈土；二是受用法樂，即受用大乘法樂。如果沒有應身，那麼就沒有這兩種受用。因此以應身...
【English Translation】 English version 『Tathata』 (True Suchness, the real nature of things) and 『Jnana』 (True Wisdom) exist independently, which is called 『Dharmakaya』 (the Body of Dharma, the body of the Buddha's Dharma nature). 『Body』 means 『that which is relied upon』. So, what Dharma is relied upon?
Treatise says: Because it is the independent reliance on all Dharmas.
Explanation says: 『Independence in all Dharmas』 refers to the ten kinds of independence. In addition, the ten Paramitas (ten methods of reaching the other shore) in the causal stage, and all the Avenika-dharmas (unique qualities of the Buddha) in the fruition stage, have been obtained and will not be lost, and can be used as desired, hence called 『independence』. The number of independences is immeasurable, and as the number of Dharmas, so is independence. How do we know that this Dharma relies on the Dharmakaya? Because it is inseparable from purity and perfect wisdom, that is, Tathata and Tathata-jnana.
Treatise says: 『Sambhogakaya』 (the Body of Enjoyment) is the various Buddha-lands of the Buddhas, and the manifestation relied upon by the assembly of great Bodhisattvas and the Dharma wheel.
Explanation says: The Buddha-lands have various differences in treasures, and the number is immeasurable, hence called 『various』. These immeasurable treasure Buddha-lands can only be achieved by relying on the Nirmanakaya (the Body of Transformation) of the Buddha. The Bodhisattvas are called 『assembly of great people』, who are the good friends that the Bodhisattva assembly is close to. Right hearing, right thinking, right practice, etc., are the substance of the Dharma wheel. Just like the golden wheel of a holy king can go from here to there, making the unattained attained, and the attained not lost, and can move up and down in parallel, this is the function of the wheel. The Bodhisattvas are also like this. If separated from the Nirmanakaya, then these two things cannot be achieved. Therefore, these two things rely on the Nirmanakaya. Because the reliance is achieved, the relied upon can be manifested.
Treatise says: This relies on the Dharmakaya.
Explanation says: The Dharmakaya has no reliance. This body (Nirmanakaya) has reliance. As said before, it has independent reliance on all Dharmas. This explains that the Nirmanakaya relies on the Dharmakaya, therefore the two bodies are different.
Treatise says: The pure Buddha-lands of the Buddhas are the cause of enjoying the joy of the Great Vehicle Dharma.
Explanation says: In the pure Buddha-lands of the Buddhas, the Bodhisattvas personally listen to and receive the Great Vehicle Dharma, and experience the joy of Dharma; they also speak the Great Vehicle Dharma for others, and also experience the joy of Dharma. The Bodhisattvas fully enjoy these two kinds of Dharma joy. If there is no Nirmanakaya, then there will be no these two kinds of Dharma joy to enjoy. Therefore, the Nirmanakaya is the cause of these two kinds of Dharma joy. Also, the explanation of 『enjoyment』 has two meanings: one is enjoying the dust, that is, enjoying the pure land; the other is enjoying the joy of Dharma, that is, enjoying the joy of the Great Vehicle Dharma. If there is no Nirmanakaya, then there will be no these two kinds of enjoyment. Therefore, it is with the Nirmanakaya...
應身為此二受用因。變化身與法身應身異相云何。
論曰。變化身者以法身為依止。
釋曰。法身無依止。此身有依止。如前言於一切法自在依止故。此即明變化身依止法身。故二身有異。
論曰。從住兜率陀天。及退受生。
釋曰。此下明化身體異應身。應身以大智大定大悲為體。化身但以色形為體。所現色形先住兜率陀天中。後生人中。先二十年受中陰生故言退。後於釋迦家受生。
論曰。受學受欲塵。
釋曰。修習王秘密巧六十四能等。為受學納妃等。為受欲塵。
論曰。出家往外道所修苦行。
釋曰。舍王位往郁陀阿羅羅仙人所。備修外道一切苦行。
論曰。得無上菩提。轉法輪大般涅槃等事。所顯現故。
釋曰。后舍外道法。修不苦不樂行。成無等覺。說三乘教。後方舍化。變化事非一。乃至滅后猶有遺形。為佛事故言等事。以此等事顯于化身。佛何故先住兜率陀天。後生人中。欲顯自身是天人類。以天人是聖道器故。欲示為天人師攝利同類故。為斷外道譭謗故。
論曰。諸佛如來所有法身。其相云何。
釋曰。欲引相等十義證成法身。法身若成。餘二身亦成。故為此問。
論曰。若略說其相。應知有五種。
釋
【現代漢語翻譯】 現代漢語譯本：應化身是這兩種受用的原因。變化身、應身和法身（Dharmakaya）的差異是什麼？
論曰：變化身以法身為依止。
釋曰：法身沒有依止。變化身有依止。如前所說，因為對一切法自在依止。這說明變化身依止法身。所以二身有差異。
論曰：從住在兜率陀天（Tushita Heaven），以及退而受生。
釋曰：下面說明化身體與應身不同。應身以大智、大定、大悲為體。化身只以色形為體。所現的色形先住在兜率陀天中，後生於人間。先二十年受中陰生，所以說『退』。然後在釋迦（Shakya）家受生。
論曰：受學受欲塵。
釋曰：修習王秘密巧六十四能等，為受學。納妃等，為受欲塵。
論曰：出家往外道所修苦行。
釋曰：捨棄王位，前往郁陀阿羅羅（Udraka Ramaputra）仙人處，備修外道的一切苦行。
論曰：得無上菩提（Anuttara-samyak-sambodhi），轉法輪（Dharmachakra），大般涅槃（Mahaparinirvana）等事，所顯現故。
釋曰：後來捨棄外道法，修不苦不樂行，成就無等覺。說三乘教。然後才舍化。變化事非一，乃至滅后還有遺形。爲了佛事，所以說『等事』。用這些事來顯示化身。佛為什麼先住在兜率陀天，後生於人間？想要顯示自身是天人類。因為天人是聖道之器。想要示現作為天人師，攝受利益同類。爲了斷除外道的譭謗。
論曰：諸佛如來所有的法身，其相如何？
釋曰：想要引用相等十義來證明法身。法身如果成立，其餘二身也成立。所以有此問。
論曰：如果簡略地說其相，應當知道有五種。
【English Translation】 English version: The manifested body (Nirmanakaya) is the cause of these two kinds of enjoyment. What are the differences between the transformation body (Rupakaya), the manifested body (Nirmanakaya), and the Dharma body (Dharmakaya)?
Treatise says: The transformation body relies on the Dharma body.
Explanation says: The Dharma body has no reliance. This body has reliance. As previously stated, it is because of the free reliance on all dharmas. This clarifies that the transformation body relies on the Dharma body. Therefore, the two bodies are different.
Treatise says: From residing in the Tushita Heaven (Tushita Heaven), and descending to be born.
Explanation says: Below, it explains that the transformation body is different from the manifested body. The manifested body takes great wisdom, great samadhi, and great compassion as its essence. The transformation body only takes form and appearance as its essence. The manifested form and appearance first reside in the Tushita Heaven, and then are born in the human realm. First, for twenty years, it experiences the intermediate state of existence, hence the term 'descending'. Then, it is born into the Shakya (Shakya) family.
Treatise says: Receiving learning and receiving the dust of desires.
Explanation says: Practicing the king's secret skills, the sixty-four arts, etc., is for receiving learning. Taking consorts, etc., is for receiving the dust of desires.
Treatise says: Leaving home and going to the non-Buddhist paths to practice asceticism.
Explanation says: Abandoning the king's position and going to the place of the sage Udraka Ramaputra (Udraka Ramaputra), fully practicing all the ascetic practices of the non-Buddhist paths.
Treatise says: Attaining unsurpassed complete enlightenment (Anuttara-samyak-sambodhi), turning the wheel of Dharma (Dharmachakra), great complete Nirvana (Mahaparinirvana), etc., are what are manifested.
Explanation says: Later, abandoning the non-Buddhist paths and practicing the path of neither suffering nor pleasure, attaining unequaled enlightenment. Teaching the three vehicles. Only then does it relinquish transformation. The affairs of transformation are not singular, and even after extinction, there are still remaining forms. For the sake of Buddha's work, hence the term 'etc.'. These matters reveal the transformation body. Why did the Buddha first reside in the Tushita Heaven and then be born in the human realm? It is to show that he himself is of the heavenly and human kind. Because heavenly beings and humans are vessels for the holy path. It is to show himself as a teacher of heavenly beings and humans, gathering and benefiting those of the same kind. It is to cut off the slanders of non-Buddhists.
Treatise says: What is the nature of the Dharma body (Dharmakaya) of all Buddhas and Tathagatas?
Explanation says: It intends to cite ten aspects, such as form, to prove the Dharma body. If the Dharma body is established, the other two bodies are also established. Therefore, this question is asked.
Treatise says: If one briefly describes its nature, it should be known that there are five kinds.
曰。若廣說如無生無滅等。有無量相。今略說故言有五相。即十義中第一相義。
論曰。此中說郁陀那偈。
釋曰。為攝持散義故說此偈。偈中十義后次第釋。
論曰。
相證得自在 依止及攝持 差別德甚深 念業明佛身
五相者。一法身轉依為相。
釋曰。法身即是菩薩轉依。
論曰。一切障及不凈品分。依他性滅已。
釋曰。障有二種。一具分障。二一分障。菩薩所斷一切智障。通三界內外故名具分。即是一切障。二二乘所斷惑障。唯在三界內名一分障。即是不凈品分。並以依他性為依止。治道起時即斷此二障。故言滅已。
論曰。解脫一切障。
釋曰。由二分障已滅。依他性一分。解脫一切障。
論曰。於一切法得自在為能。
釋曰。此依他性一分。能通達一切法同一無性。已得無失。故名自在。
論曰。清凈性分依他性。轉依為相故。
釋曰。欲顯異無分別后智。離一切分別故。言清凈性分。此無分別智又是依他性一分。依他性有二分。前明滅障顯無分別境。后明於一切法得自在。為能顯無分別智。此二分是轉依。轉依為法身相。
論曰。二白凈法為相。
釋曰。一切法有二種。一黑二白。黑即
【現代漢語翻譯】 曰：如果廣泛地講述如『無生無滅』（anutpāda-anirodha，不生不滅）等，會有無量的相狀。現在簡略地說，所以說有五種相，即十義中的第一相義。
論曰：這裡講述『郁陀那偈』（udāna-gāthā，自說偈）。
釋曰：爲了攝持散亂的意義，所以說這個偈。偈中的十義在後面依次解釋。
論曰：
『相證得自在，依止及攝持，差別德甚深，念業明佛身。』
五相是：一、法身轉依為相。
釋曰：法身（dharmakāya，佛的法性之身）即是菩薩（bodhisattva，追求覺悟的修行者）的轉依（āśraya-parāvṛtti，轉變所依）。
論曰：一切障（āvaraṇa，障礙）及不凈品分，依他性（paratantra-svabhāva，依他起性）滅已。
釋曰：障有兩種：一、具分障，二、一分障。菩薩所斷的一切智障（sarvākāra-jñatā-āvaraṇa，對一切事物和現象的認知障礙），通於三界（trayo dhātavaḥ，欲界、色界、無色界）內外，所以名為具分。即是一切障。二、二乘（śrāvaka-pratyekabuddha-yāna，聲聞乘和緣覺乘）所斷的惑障（kleśa-āvaraṇa，煩惱障礙），唯在三界內，名一分障。即是不凈品分。並且以依他性為依止。治道（pratipakṣa-mārga，對治之道）生起時，就斷除這兩種障礙。所以說『滅已』。
論曰：解脫一切障。
釋曰：由於二分障已經滅除，依他性一分，解脫一切障。
論曰：於一切法得自在為能。
釋曰：此依他性一分，能通達一切法同一無性（niḥsvabhāva，無自性）。已經得到無失（avipraṇāśa，不失），所以名自在（vaśitā，自在）。
論曰：清凈性分依他性，轉依為相故。
釋曰：想要顯示異於無分別后智（pṛṣṭhalabdha-nirvikalpa-jñāna，證悟后的無分別智），遠離一切分別，所以說『清凈性分』。此無分別智又是依他性一分。依他性有二分。前面說明滅障，顯示無分別境。後面說明於一切法得自在，為能顯示無分別智。這兩分是轉依。轉依為法身相。
論曰：二、白凈法為相。
釋曰：一切法有兩種：一、黑，二、白。黑即
【English Translation】 Said: 'If one were to extensively explain things like 'no arising, no ceasing' (anutpāda-anirodha), there would be limitless aspects. Now, speaking briefly, it is said that there are five aspects, which is the meaning of the first aspect among the ten meanings.'
Treatise says: 'Here, the 'udāna-gāthā' (self-spoken verses) is discussed.'
Explanation says: 'To encompass the scattered meanings, this verse is spoken. The ten meanings in the verse will be explained in order later.'
Treatise says:
'Aspect, attainment of freedom, reliance and embrace, distinction, virtue, profound, mindfulness, karma, illuminate the Buddha's body.'
The five aspects are: First, the transformation of the Dharmakāya (Buddha's Dharma body) is the aspect.
Explanation says: The Dharmakāya (Buddha's Dharma body) is the transformation of the basis (āśraya-parāvṛtti) of the Bodhisattva (a being who seeks enlightenment).
Treatise says: 'All obstructions (āvaraṇa) and impure qualities, the dependent nature (paratantra-svabhāva) having ceased.'
Explanation says: There are two types of obstructions: first, complete obstructions; second, partial obstructions. The obstructions to omniscience (sarvākāra-jñatā-āvaraṇa) that Bodhisattvas eliminate pervade the inside and outside of the three realms (trayo dhātavaḥ), hence they are called complete. This is all obstructions. Second, the afflictive obstructions (kleśa-āvaraṇa) that the Two Vehicles (śrāvaka-pratyekabuddha-yāna) eliminate are only within the three realms, hence they are called partial obstructions. This is impure qualities. Furthermore, the dependent nature is the basis. When the path of remedy (pratipakṣa-mārga) arises, these two obstructions are eliminated. Therefore, it is said 'having ceased'.'
Treatise says: 'Liberation from all obstructions.'
Explanation says: Because the two types of obstructions have been eliminated, a portion of the dependent nature is liberated from all obstructions.
Treatise says: 'Being able to be free with regard to all dharmas.'
Explanation says: This portion of the dependent nature is able to understand that all dharmas are the same in being without inherent existence (niḥsvabhāva). Having attained non-loss (avipraṇāśa), it is called freedom (vaśitā).
Treatise says: 'The pure aspect of the dependent nature is the aspect of transformation.'
Explanation says: Wanting to show the difference from subsequent non-conceptual wisdom (pṛṣṭhalabdha-nirvikalpa-jñāna), being apart from all conceptualizations, it is said 'pure aspect'. This non-conceptual wisdom is also a portion of the dependent nature. The dependent nature has two portions. The first explains the cessation of obstructions, revealing the realm of non-conceptuality. The second explains being able to be free with regard to all dharmas, revealing the non-conceptual wisdom. These two portions are the transformation. The transformation is the aspect of the Dharmakāya.
Treatise says: Second, pure and white dharmas are the aspect.
Explanation says: All dharmas have two types: first, black; second, white. Black is
是惡。白即是善。善中自有四種。法身是真實善故。言白凈法為相。
論曰。由六度圓滿。於法身至得十種自在。勝能為相故。
釋曰。由修六度究竟。於法身得十自在。此十自在是法身勝能。即以法身為性。由六度究竟得十自在。其義云何。
論曰。何者為十。一命自在。
釋曰。于壽命中。修短及舍如意得成。
論曰。二心自在。
釋曰。于生死受生。不為生死染污。
論曰。三財物自在。
釋曰。十種財物飲食為初。隨時隨處如意能得。
論曰。此三由施度圓滿得成。
釋曰。若人一切處施。一切物施。以大悲施則施圓滿。由大悲行施為因。得心自在。由一切處施為因。得命自在。由一切物施為因。得財物自在。
論曰。四業自在。五生自在。此二由戒度圓滿得成。
釋曰。業為因生為果故。此二相應。由能制身口業故得業自在。乃至若分分斷身心。無變異身口業。由此心成故戒度圓滿。由戒度圓滿。若欲受餘生。如意能引。此業悉令現前故名業自在。由業自在。于業果生中亦得自在。隨六道類如意往生利益。若竟如意能捨。取捨二事功能無礙。故名生自在。
論曰。六慾樂自在。由忍度圓滿得成。
釋曰。忍有三種
【現代漢語翻譯】 現代漢語譯本：是惡。白就是善。善中自有四種。法身（Dharmakaya，佛的真身）是真實善，所以說以白凈法為相。
論曰：由於六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）圓滿，對於法身（Dharmakaya，佛的真身）最終獲得十種自在，殊勝的能力作為其相。
釋曰：由於修習六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）究竟圓滿，對於法身（Dharmakaya，佛的真身）獲得十種自在。這十種自在是法身（Dharmakaya，佛的真身）殊勝的能力，也就是以法身（Dharmakaya，佛的真身）為自性。由於六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）究竟圓滿而獲得十種自在，這其中的含義是什麼呢？
論曰：哪十種自在呢？第一是命自在。
釋曰：對於壽命的長短以及捨棄，都能如意成就。
論曰：第二是心自在。
釋曰：在生死中受生，不被生死所染污。
論曰：第三是財物自在。
釋曰：十種財物以飲食為首，隨時隨地都能如意獲得。
論曰：這三種自在由佈施度（Dāna-pāramitā，施捨的修行）圓滿而成就。
釋曰：如果有人在一切處施捨，一切物施捨，以大悲心施捨，那麼佈施就圓滿了。由大悲心行佈施為因，獲得心自在；由在一切處施捨為因，獲得命自在；由一切物施捨為因，獲得財物自在。
論曰：第四是業自在，第五是生自在。這兩種自在由戒度（Śīla-pāramitā，持戒的修行）圓滿而成就。
釋曰：業是因，生是果，所以這二者相應。由於能夠控制身口業，所以獲得業自在。乃至如果分分斷除身心，身口業沒有變異，由此心成就，所以戒度（Śīla-pāramitā，持戒的修行）圓滿。由戒度（Śīla-pāramitā，持戒的修行）圓滿，如果想要受餘生，能夠如意地引導，使這些業都顯現於前，所以名為業自在。由於業自在，在業的果報的生中也得到自在，隨著六道（Six realms，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的類別如意往生利益眾生，如果最終能夠如意地捨棄，取捨二事的功能沒有障礙，所以名為生自在。
論曰：第六是欲樂自在，由忍度（Kṣānti-pāramitā，忍耐的修行）圓滿而成就。
釋曰：忍有三種。
【English Translation】 English version: It is evil. 'White' is good. There are four kinds of good within good itself. The Dharmakaya (Dharmakaya, the true body of the Buddha) is true good, therefore it is said that it takes 'white pure dharma' as its characteristic.
Treatise says: Due to the perfection of the Six Paramitas (Six Paramitas, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), one ultimately attains ten kinds of mastery over the Dharmakaya (Dharmakaya, the true body of the Buddha), with supreme abilities as its characteristic.
Explanation says: Due to the ultimate perfection of cultivating the Six Paramitas (Six Paramitas, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), one attains ten kinds of mastery over the Dharmakaya (Dharmakaya, the true body of the Buddha). These ten kinds of mastery are the supreme abilities of the Dharmakaya (Dharmakaya, the true body of the Buddha), which is to say that they have the Dharmakaya (Dharmakaya, the true body of the Buddha) as their nature. Due to the ultimate perfection of the Six Paramitas (Six Paramitas, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), one attains ten kinds of mastery. What is the meaning of this?
Treatise says: What are the ten? The first is mastery over life.
Explanation says: One can accomplish the length and brevity of life, as well as its abandonment, as one wishes.
Treatise says: The second is mastery over mind.
Explanation says: In the cycle of birth and death, one is born without being defiled by birth and death.
Treatise says: The third is mastery over wealth.
Explanation says: The ten kinds of wealth, with food and drink as the first, can be obtained as one wishes, at any time and in any place.
Treatise says: These three are accomplished by the perfection of the Dāna-pāramitā (Dāna-pāramitā, the practice of giving).
Explanation says: If one gives in all places, gives all things, and gives with great compassion, then giving is perfected. By practicing giving with great compassion as the cause, one obtains mastery over mind; by giving in all places as the cause, one obtains mastery over life; by giving all things as the cause, one obtains mastery over wealth.
Treatise says: The fourth is mastery over karma, and the fifth is mastery over birth. These two are accomplished by the perfection of the Śīla-pāramitā (Śīla-pāramitā, the practice of morality).
Explanation says: Karma is the cause, and birth is the result, so these two are related. Because one can control the karma of body and speech, one obtains mastery over karma. Even if one gradually cuts off body and mind, the karma of body and speech does not change, and the mind is thus accomplished, so the Śīla-pāramitā (Śīla-pāramitā, the practice of morality) is perfected. By the perfection of the Śīla-pāramitā (Śīla-pāramitā, the practice of morality), if one wishes to receive another birth, one can guide it as one wishes, causing these karmas to appear before one, so it is called mastery over karma. Because of mastery over karma, one also obtains mastery over birth in the fruition of karma, and one can be reborn in any of the Six realms (Six realms, Deva realm, Human realm, Asura realm, Animal realm, Hungry Ghost realm, Hell realm) as one wishes to benefit sentient beings. If one can ultimately abandon it as one wishes, and the function of taking and abandoning is unimpeded, it is called mastery over birth.
Treatise says: The sixth is mastery over the pleasures of desire, which is accomplished by the perfection of the Kṣānti-pāramitā (Kṣānti-pāramitā, the practice of patience).
Explanation says: There are three kinds of patience.
。一忍辱忍。二安受忍。三通達忍。於他毀損事心不壞。名忍辱忍。于自苦事心無變異。名安受忍。于正法甚深道理心能明證。名通達忍。由此三忍諸法皆隨逐心。後於諸法中。隨所欲樂如意得成。
論曰。七愿自在。由精進度圓滿得成。
釋曰。由精進波羅蜜能度一切所作事。于未來世。一切所愿如意得成。故名愿自在。
論曰。八通慧自在。此五通所攝。由定度圓滿得成。
釋曰。於五通中。未得得已得不失。故名自在。又於五通能自用。亦能令他如我所用。故名自在。由菩薩能得諸菩薩諸甚深定心。隨事調伏。若引五通處於自他如意皆成。
論曰。九智自在。十法自在。此二由般若波羅蜜圓滿得成。
釋曰。菩薩由般若波羅蜜圓滿。以無分別智。于陰等法門。心通達無餘。得一切種智。名智自在。以無分別后智。通達一切法品類。得一切智。名智自在。以無分別后智。如自所證。為他安立法門。如理得成。名法自在。
論曰。三無二為相。由無有無二相故。
釋曰。無二謂無有無無。有為常無為斷。無有無無即是不常不斷。離於二邊。
論曰。一切法無所有。空相不無為相故。
釋曰。更釋上語一切法皆分別所作。悉無所有。即是二空相故。無
【現代漢語翻譯】 現代漢語譯本： 一、忍辱忍：對於他人譭謗損害的事情，內心不生嗔恨，不動搖，這叫做忍辱忍。 二、安受忍：對於自身所受的痛苦，內心沒有改變或動搖，安然接受，這叫做安受忍。 三、通達忍：對於正法甚深的道理，內心能夠明白通達，並且能夠實證，這叫做通達忍。由於這三種忍，一切諸法都會隨順於心。之後在一切諸法中，隨自己所希望的，都能如意成就。 論曰：七愿自在，由精進波羅蜜（Paramita，到彼岸）的圓滿而成就。 釋曰：由於精進波羅蜜能夠度脫一切所做的事情，所以在未來世，一切所希望的都能如意成就，所以叫做愿自在。 論曰：八、通慧自在，這包含在五通（Abhijna，神通）之中，由禪定波羅蜜的圓滿而成就。 釋曰：在五通中，未得到的能夠得到，已經得到的不會失去，所以叫做自在。又在五通中，能夠自己運用，也能夠令他人像我一樣運用，所以叫做自在。由於菩薩能夠得到諸菩薩的甚深禪定，內心隨順事情而調伏，如果運用五通，無論在自己或他人身上，都能如意成就。 論曰：九、智自在，十、法自在，這兩種由般若波羅蜜（Prajna Paramita，智慧到彼岸）的圓滿而成就。 釋曰：菩薩由於般若波羅蜜的圓滿，以無分別智，對於五陰（Skandha，構成人身的五種要素）等法門，內心通達無餘，得到一切種智（Sarvakarajnata，對一切事物、一切道理的智慧），叫做智自在。以無分別后智，通達一切法的品類，得到一切智（Sarvajna，對一切法的總體認識），叫做智自在。以無分別后智，像自己所證悟的那樣，為他人安立法門，如理如實地成就，叫做法自在。 論曰：三、無二為相，因為沒有有和無這兩種對立的相。 釋曰：無二，就是沒有有和無。有，可以認為是常；無，可以認為是斷。沒有有無，就是不常不斷，遠離兩種極端。 論曰：一切法無所有，因為空相（Sunyata，空性）不是沒有作為它的相。 釋曰：更進一步解釋上面的話，一切法都是分別心所造作的，全部都是沒有實體的，這就是二空相（Dharmasunyata，法空；Pudgalasunyata，人空）的緣故，沒有。
【English Translation】 English version: I. Endurance of Humiliation (忍辱忍): When others slander or harm you, your mind does not become angry or waver. This is called the Endurance of Humiliation. II. Acceptance of Suffering (安受忍): When you experience suffering yourself, your mind does not change or waver; you accept it peacefully. This is called the Acceptance of Suffering. III. Penetrating Endurance (通達忍): When you can understand and realize the profound principles of the Correct Dharma, this is called Penetrating Endurance. Because of these three types of endurance, all dharmas will follow the mind. Afterwards, in all dharmas, whatever you wish will be accomplished as you desire. Treatise says: The Seven Wish-Freedoms are accomplished through the perfection of Diligence Paramita (精進波羅蜜, Paramita, to the other shore). Explanation says: Because the Diligence Paramita can liberate all actions, in future lives, all wishes will be accomplished as desired. Therefore, it is called Wish-Freedom. Treatise says: VIII. Penetrating Wisdom-Freedom, which is included in the Five Supernatural Powers (五通, Abhijna, supernormal powers), is accomplished through the perfection of Dhyana Paramita (禪定波羅蜜, Dhyana Paramita, meditation to the other shore). Explanation says: Among the Five Supernatural Powers, what has not been obtained can be obtained, and what has been obtained will not be lost. Therefore, it is called Freedom. Furthermore, one can use the Five Supernatural Powers oneself and also enable others to use them as I do. Therefore, it is called Freedom. Because Bodhisattvas can attain the profound samadhis of all Bodhisattvas, their minds are subdued according to circumstances. If they use the Five Supernatural Powers, they can accomplish everything as desired, whether for themselves or others. Treatise says: IX. Wisdom-Freedom, X. Dharma-Freedom, these two are accomplished through the perfection of Prajna Paramita (般若波羅蜜, Prajna Paramita, wisdom to the other shore). Explanation says: Because Bodhisattvas perfect Prajna Paramita, they use non-discriminating wisdom to thoroughly understand the Dharma doors such as the Five Skandhas (五陰, Skandha, the five aggregates constituting a person) without remainder, attaining All-Knowing Wisdom (一切種智, Sarvakarajnata, wisdom of all things and all principles), which is called Wisdom-Freedom. With non-discriminating subsequent wisdom, they thoroughly understand the categories of all dharmas, attaining Omniscience (一切智, Sarvajna, overall knowledge of all dharmas), which is called Wisdom-Freedom. With non-discriminating subsequent wisdom, they establish Dharma doors for others as they have realized themselves, accomplishing them according to reason and reality, which is called Dharma-Freedom. Treatise says: III. Non-Duality is the characteristic, because there is no duality of existence and non-existence. Explanation says: Non-duality means there is no existence and no non-existence. Existence can be considered permanence; non-existence can be considered cessation. Without existence and non-existence, it is neither permanent nor ceasing, being away from both extremes. Treatise says: All dharmas are without substance, because emptiness (空相, Sunyata, emptiness) is not without being its characteristic. Explanation says: To further explain the above statement, all dharmas are created by discriminating minds and are all without substance. This is because of the two emptinesses (二空相, Dharmasunyata, emptiness of phenomena; Pudgalasunyata, emptiness of person), there is not.
有不無二空相故。無無法身即是二空故。以無二邊為法身相。
論曰。複次有為無為無二為相。
釋曰。無二謂無有為無無為。一切有流法必以有為為相。一切無流法有二種。若道等以有為為相。擇滅等以無為為相。法身與有為無為不一不異。是故不得偏以有為無為為相。由真如是有為無為通相。不可說異。真如是清凈境。有為無為非清凈境。不可說一。法身非有為無為為相。非非有為無為為相。何以故。
論曰。非惑業集所生故。
釋曰。一切有為法。皆從惑業生。法身不從業惑生故非有為。
論曰。由得自在能顯有為相故。
釋曰。法身由得自在。能數數顯有為相。謂應化二身故非無為。
論曰。複次一異無二為相。諸佛如來依止不異故。
釋曰。無二謂無一無異。三世諸佛由法身無異。法身即是依止是故不異。
論曰。由無量依止能證此故。
釋曰。由此法身無量。已成熟善根諸菩薩。無間所證故不可說一。若一餘人修行則應無用。
論曰。此中說偈。
釋曰。為顯法身不一異義。故重說偈。
論曰。
我執不有故 于中無依別
釋曰。於世間由隨我執分別。眾生依止有差別。於法身無有我執分別故。如來依止
【現代漢語翻譯】 現代漢語譯本： 問：因為沒有不一不異的空相嗎？因為沒有法身就是不一不異的空性嗎？以沒有兩邊作為法身的相狀。
論曰：再者，有為和無為沒有二元對立的相狀。
釋曰：沒有二元對立是指沒有有為也沒有無為。一切有流轉的法必然以有為作為相狀。一切無流轉的法有兩種：如果是道等，則以有為作為相狀；如果是擇滅等，則以無為作為相狀。法身與有為、無為不完全相同也不完全相異。因此，不能偏執地以有為或無為作為相狀。由於真如是有為和無為的共通相狀，所以不能說它與有為、無為相異。真如是清凈的境界，而有為和無為不是清凈的境界，所以不能說它與有為、無為相同。法身不是以有為或無為作為相狀，也不是以非有為或非無為作為相狀。為什麼呢？
論曰：因為它不是由迷惑和業力積聚所產生的。
釋曰：一切有為法，都是從迷惑和業力產生的。法身不是從業力和迷惑產生的，所以不是有為。
論曰：由於獲得自在，能夠顯現有為的相狀。
釋曰：法身由於獲得自在，能夠多次顯現有為的相狀，指的是應化二身，所以不是無為。
論曰：再者，一和異沒有二元對立的相狀。諸佛如來依止的法身沒有差異。
釋曰：沒有二元對立是指沒有一也沒有異。三世諸佛由於法身沒有差異，法身就是依止，所以沒有差異。
論曰：由於無量的依止能夠證得這個法身。
釋曰：由於這個法身是無量的，已經成熟善根的諸菩薩，能夠無間斷地證得它，所以不能說它是一。如果是一，那麼其他人的修行就應該沒有用處。
論曰：這裡說偈頌。
釋曰：爲了顯示法身不一不異的意義，所以再次說偈頌。
論曰：
我執不有故，于中無依別。
釋曰：在世間，由於隨順我執分別，眾生的依止有差別。在法身中沒有我執分別，所以如來的依止沒有差別。
【English Translation】 English version: Question: Is it because there is no non-dual empty aspect? Is it because there is no Dharmakaya (法身, body of the Dharma) which is the non-dual emptiness? Is it because the characteristic of Dharmakaya is the absence of two extremes?
Treatise says: Furthermore, the characteristic is that conditioned (有為, having characteristics of arising, abiding, changing, and ceasing) and unconditioned (無為, not subject to conditions) are non-dual.
Explanation says: Non-dual means there is neither conditioned nor unconditioned. All conditioned dharmas (法, phenomena) necessarily have conditioned as their characteristic. All unconditioned dharmas have two types: if it is the path (道) etc., it takes conditioned as its characteristic; if it is cessation through discrimination (擇滅) etc., it takes unconditioned as its characteristic. Dharmakaya is neither completely the same nor completely different from conditioned and unconditioned. Therefore, one cannot exclusively take conditioned or unconditioned as its characteristic. Because Suchness (真如, true thusness) is the common characteristic of conditioned and unconditioned, it cannot be said to be different. Suchness is a pure realm, while conditioned and unconditioned are not pure realms, so it cannot be said to be the same. Dharmakaya is not characterized by conditioned or unconditioned, nor is it characterized by non-conditioned or non-unconditioned. Why?
Treatise says: Because it is not produced by the accumulation of delusion and karma (惑業, afflictions and actions).
Explanation says: All conditioned dharmas arise from delusion and karma. Dharmakaya is not produced from karma and delusion, therefore it is not conditioned.
Treatise says: Because by obtaining freedom, it can manifest the aspect of conditioned.
Explanation says: Dharmakaya, by obtaining freedom, can frequently manifest the aspect of conditioned, referring to the manifested and transformed bodies (應化二身, responsive and transformation bodies), therefore it is not unconditioned.
Treatise says: Furthermore, the characteristic is that one and different are non-dual. The Tathagatas (如來, thus-gone ones), Buddhas rely on the Dharmakaya, which is not different.
Explanation says: Non-dual means there is neither one nor different. The Buddhas of the three times are not different because of the Dharmakaya. The Dharmakaya is the reliance, therefore it is not different.
Treatise says: Because countless reliances can realize this Dharmakaya.
Explanation says: Because this Dharmakaya is immeasurable, the Bodhisattvas (菩薩, beings striving for enlightenment) who have matured their roots of virtue can realize it without interruption, therefore it cannot be said to be one. If it were one, then the practice of others would be useless.
Treatise says: Here, a verse is spoken.
Explanation says: To reveal the meaning of Dharmakaya being neither one nor different, the verse is spoken again.
Treatise says:
Because self-grasping does not exist, there is no difference in reliance within it.
Explanation says: In the world, due to following self-grasping and discrimination, the reliance of sentient beings is different. In the Dharmakaya, there is no self-grasping or discrimination, therefore the reliance of the Tathagatas is not different.
無差別。若爾云何立有多佛。
論曰。
如前多依證 假名說不一
釋曰。如前因地無量依止能證故。若一一世間身無有法身。菩薩則無所證。由菩薩各各依自身證此法身故。約假名不可說一。
論曰。
性行異非虛 圓滿無初故 不一無異故 不多依真如
釋曰。諸菩薩發心多故名性異。由性異故加行亦不同。由加行異故有功力。由有功力故能得果。有因義故非虛。若但有一佛。諸餘菩薩修行則空無所得。諸佛作眾生利益事。無不圓滿。由安立彼於三乘故。若諸佛不安立他于無上菩提。則所作佛事不圓滿。由利益事圓滿故佛不一。如生死無初。無量諸佛亦爾。無初無量。若唯一佛成前後佛不成。則於一佛立始立終。義則可成。由此五義故諸佛不一。
論曰。無異故不多。
釋曰。依止不異故諸佛不多。不多故無異。何者為依止。
論曰。依真如。
釋曰。真如即清凈法界。法界無異。故諸佛依止無差別。此二偈顯法身無一異相。
論曰。四常住為相。真如清凈相故。
釋曰。此下引三證立法身常住義。真如若出離一切垢。無垢清凈說名佛果。此真如常住。諸佛是清凈真如所顯。故法身常住。
論曰。昔愿引通最為極故。
【現代漢語翻譯】 現代漢語譯本： 無差別。如果你們說如何成立有多佛呢？
論曰：
如前多依證，假名說不一。
釋曰：如前面所說，因為有無量的所依和能證，所以成立多佛。如果每一個世間身都沒有法身（Dharmakaya，佛的法性之身），菩薩就無所證悟。由於菩薩各自依自身證得此法身，所以就假名來說，不可說是一。
論曰：
性行異非虛，圓滿無初故，不一無異故，不多依真如。
釋曰：諸菩薩發心眾多，所以說性質各異。由於性質各異，所以修行也不同。由於修行不同，所以有功力。由於有功力，所以能得到結果。因為有因的意義，所以不是虛妄的。如果只有一佛，那麼其餘菩薩的修行就空無所得。諸佛所作利益眾生的事業，沒有不圓滿的，因為安立他們於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘和菩薩乘）之中。如果諸佛不安立他人于無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），那麼所作的佛事就不圓滿。由於利益眾生的事業圓滿，所以佛不是唯一的。如同生死沒有開始一樣，無量的諸佛也是如此，沒有開始，沒有限量。如果只有一佛，成立了前佛，就不能成立后佛。那麼對於一佛來說，立始立終的意義就可以成立。由於這五種意義，所以諸佛不是唯一的。
論曰：因為沒有差異，所以不多。
釋曰：因為所依止的沒有差異，所以諸佛不多。因為不多，所以沒有差異。什麼是所依止呢？
論曰：依真如（Tathātā，事物的真實本性）。
釋曰：真如就是清凈法界（Dharmadhātu，一切法的本性）。法界沒有差異，所以諸佛的所依止沒有差別。這兩句偈頌顯示法身沒有一異之相。
論曰：以四常住為相。因為真如是清凈之相。
釋曰：下面引用三個證據來成立法身常住的意義。真如如果出離一切垢染，沒有垢染而清凈，就稱為佛果。此真如是常住的。諸佛是清凈真如所顯現的，所以法身常住。
論曰：昔日的願力引導，最為徹底的緣故。
【English Translation】 English version: Without difference. If you say, how is it established that there are multiple Buddhas?
Treatise says:
Like before, many rely on proof, nominally speaking, not one.
Explanation: As mentioned before, because there are countless supports and proofs, it is established that there are multiple Buddhas. If each worldly body does not have a Dharmakaya (the body of the Buddha's Dharma nature), then Bodhisattvas would have nothing to realize. Because Bodhisattvas each rely on their own bodies to realize this Dharmakaya, nominally speaking, it cannot be said to be one.
Treatise says:
Nature and conduct differ, not falsely, complete without beginning, not one without difference, not many relying on Suchness.
Explanation: Because Bodhisattvas have many aspirations, their natures are said to be different. Because their natures are different, their practices are also different. Because their practices are different, they have merit and power. Because they have merit and power, they can attain the result. Because there is the meaning of cause, it is not false. If there is only one Buddha, then the practices of all other Bodhisattvas would be empty and without attainment. The deeds of benefiting sentient beings done by the Buddhas are all complete, because they establish them in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If the Buddhas do not establish others in Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), then the Buddha deeds they perform would not be complete. Because the deeds of benefiting are complete, the Buddhas are not one. Just as birth and death have no beginning, so too are the countless Buddhas without beginning and without limit. If there is only one Buddha, and the previous Buddha is established, then the subsequent Buddha cannot be established. Then, for one Buddha, the meaning of establishing a beginning and an end can be established. Because of these five meanings, the Buddhas are not one.
Treatise says: Because there is no difference, there are not many.
Explanation: Because what is relied upon is not different, there are not many Buddhas. Because there are not many, there is no difference. What is relied upon?
Treatise says: Relying on Suchness (Tathātā, the true nature of things).
Explanation: Suchness is the pure Dharmadhātu (the nature of all things). The Dharmadhātu has no difference, so the reliance of the Buddhas has no difference. These two verses reveal that the Dharmakaya has no aspect of one or different.
Treatise says: Taking the four permanences as characteristics. Because Suchness is the characteristic of purity.
Explanation: Below, three proofs are cited to establish the meaning of the Dharmakaya being permanent. If Suchness departs from all defilements, and is without defilements and pure, it is called the fruit of Buddhahood. This Suchness is permanent. The Buddhas are manifested by pure Suchness, so the Dharmakaya is permanent.
Treatise says: The vows of the past guide, because they are the most thorough.
釋曰。從初發心乃至八地。經二十七大劫阿僧祇。于中如來依法界發願成就。愿秉持愿是名引。於一切處無礙故名通。窮生死際故名最極。由依法界起此愿故。法界若無常愿則有盡。愿既無盡故知法界常住。又由此愿引通最極。不空無果故得法身。愿既無盡故法身常住。
論曰。應作正事未究竟故。
釋曰。若言佛作眾生利益事竟。先愿應窮。不可以愿證法身常住者。是義不然。何以故由正事未究竟故。從今時乃至無窮世。正事無邊。若眾生未皆得佛。未悉般涅槃。此正事無息。正事由法身成。正事不盡故法身常住。
論曰。五不可思議為相。是真如清凈自證智所知故。無譬喻故。非覺觀行處故。
釋曰。法身有三因緣故不可思議。一非三慧境界故不可思議。非覺觀行處故非聞慧境。無譬喻故非思慧境。自證智所知故。非世間及二乘修慧境。是故不可思議。二無分別最上真實故不可思議。無分別者菩薩自證智所知。非凡夫分別境界。凡夫如生盲不能分別色。以未曾見色故。亦非二乘分別境界。此境最極非二乘所證故。不能分別。二乘如新生嬰兒不見日輪。以根弱故。最上者無譬喻故。法身於一切法中最極無等。無餘法可為譬喻故。非有上人所能知。真實者不可言說故。若不可言說未曾見
【現代漢語翻譯】 現代漢語譯本：
釋曰：從最初發菩提心乃至第八地菩薩，經歷二***劫阿僧祇（無數個大劫）。在這期間，如來依照法界（宇宙的本性）發願併成就。願力能引導和秉持，所以稱為『引』。在一切處都沒有障礙，所以稱為『通』。窮盡生死輪迴的邊際，所以稱為『最極』。由於依照法界發起這個愿，如果法界是無常的，那麼願力就會有窮盡的時候。願力既然沒有窮盡，所以知道法界是常住的。又由於這個願力具有引導、通達和最極的特性，不會落空沒有結果，所以能夠證得法身（佛的真身）。願力既然沒有窮盡，所以法身是常住的。
論曰：因為應當做的真正事業還沒有究竟完成。
釋曰：如果說佛陀利益眾生的事業已經完成，那麼他最初發的愿就應該已經窮盡了。如果用願力來證明法身是常住的，這種說法是不對的。為什麼呢？因為真正的事業還沒有究竟完成。從現在乃至無窮的未來，真正的事業是無邊無際的。如果眾生還沒有全部成佛，還沒有全部進入涅槃（寂滅），那麼這個真正的事業就不會停止。真正的事業是由法身成就的，真正的事業沒有窮盡，所以法身是常住的。
論曰：以五種不可思議為特徵，這是真如（宇宙的真實本性）清凈自證智所能瞭解的，所以無法比喻，不是通過覺和觀所能達到的境界。
釋曰：法身有三種因緣，所以是不可思議的。第一，不是通過三種智慧所能達到的境界，所以是不可思議的。不是通過覺和觀所能達到的境界，所以不是聞慧（聽聞佛法所獲得的智慧）的境界。沒有可以比喻的事物，所以不是思慧（思考佛法所獲得的智慧）的境界。只能通過自證智（自己證悟的智慧）才能瞭解，所以不是世間和二乘（聲聞乘和緣覺乘）的修慧（修行所獲得的智慧）的境界。因此，是不可思議的。第二，沒有分別，是最上和真實的，所以是不可思議的。沒有分別，是指菩薩通過自證智所瞭解的，不是凡夫分別的境界。凡夫就像天生的盲人，不能分辨顏色，因為他們從未見過顏色。也不是二乘分別的境界，因為這個境界是最極的，不是二乘所能證悟的，所以不能分辨。二乘就像新生嬰兒，看不見太陽，因為他們的根器還很弱。最上，是因為沒有可以比喻的事物。法身在一切法中是最極的，沒有可以與之相等的，沒有其他法可以用來比喻。不是有上人（有更高追求的人）所能瞭解的。真實，是因為無法用語言表達。如果無法用語言表達，就從未見過。
【English Translation】 English version:
Explanation: From the initial arising of the Bodhi mind up to the eighth Bhumi (stage of a Bodhisattva), it takes two asamkhya kalpas (innumerable great eons). During this time, the Tathagata (Buddha) makes vows and accomplishes them in accordance with the Dharmadhatu (the nature of the universe). The power of the vows guides and upholds, hence it is called 'leading'. There are no obstacles in all places, hence it is called 'thorough'. It exhausts the boundaries of the cycle of birth and death, hence it is called 'most extreme'. Because this vow is made in accordance with the Dharmadhatu, if the Dharmadhatu were impermanent, then the vow would have an end. Since the vow has no end, we know that the Dharmadhatu is permanent. Furthermore, because this vow has the characteristics of leading, thoroughness, and being most extreme, it will not be empty and without result, so one can attain the Dharmakaya (the true body of the Buddha). Since the vow has no end, the Dharmakaya is permanent.
Treatise: Because the true work that should be done has not yet been completely finished.
Explanation: If it is said that the Buddha's work of benefiting sentient beings has been completed, then his initial vow should have been exhausted. If one uses the vow to prove that the Dharmakaya is permanent, this statement is not correct. Why? Because the true work has not yet been completely finished. From now until the endless future, the true work is boundless. If sentient beings have not all become Buddhas, and have not all entered Nirvana (cessation), then this true work will not cease. The true work is accomplished by the Dharmakaya, and since the true work is not exhausted, the Dharmakaya is permanent.
Treatise: It is characterized by five inconceivable aspects. It is known by the pure self-realized wisdom of Suchness (the true nature of the universe), therefore it cannot be compared, and it is not a realm that can be reached through perception and contemplation.
Explanation: The Dharmakaya is inconceivable for three reasons. First, it is not a realm that can be reached through the three types of wisdom, so it is inconceivable. It is not a realm that can be reached through perception and contemplation, so it is not a realm of Suta-maya-prajna (wisdom gained from hearing the Dharma). There is nothing that can be compared to it, so it is not a realm of Cinta-maya-prajna (wisdom gained from thinking about the Dharma). It can only be understood through self-realized wisdom, so it is not a realm of Bhavana-maya-prajna (wisdom gained from cultivation) of the world and the two vehicles (Sravaka-yana and Pratyekabuddha-yana). Therefore, it is inconceivable. Second, it is without discrimination, most supreme, and real, so it is inconceivable. Without discrimination means that it is known by the self-realized wisdom of the Bodhisattvas, not a realm of discrimination for ordinary people. Ordinary people are like the congenitally blind, unable to distinguish colors because they have never seen colors. Nor is it a realm of discrimination for the two vehicles, because this realm is most extreme and cannot be realized by the two vehicles, so they cannot distinguish it. The two vehicles are like newborn infants who cannot see the sun because their faculties are weak. Most supreme means that there is nothing that can be compared to it. The Dharmakaya is the most extreme among all dharmas, there is nothing equal to it, and there is no other dharma that can be used as a comparison. It cannot be known by those who have higher pursuits. Real means that it cannot be expressed in words. If it cannot be expressed in words, it has never been seen.
真實。眾生不能分別。一切覺觀隨言說起。既無言說故非覺觀行處。是故不可思議。三法身是諸佛證智所知。非世間聰慧人所能分別。於世間中無物可等法身。由見此物以比知法身。於法身中一切心行皆絕。以境智無差別故。是故不可思議。
論曰。複次此法身證得云何。
釋曰。有證不得。有得不證。有亦證亦得。有不證不得。今欲顯亦證亦得。一切眾生在於生死。無有眾生本無法身。恒與法身相應故。此相應無始法自然成。如此相應說名為得。此得非觸得。非根識所證故。為離相應得故立此問。如經言于眾生聚中。無眾生在法身外。如無一色在虛空外。以一切眾生皆不離法身故。法身於眾生本來是得。得義如此。證義云何。
論曰。是觸從初所得。
釋曰。為顯觸得有始。由方便成利益無窮故。如眼證見色必具五義。一有實境對根。二根不壞。三有覺觀。四識不亂。五無闇等障。五義若不具則不能證色。證知法身亦爾。必須具五義。
論曰。由緣相雜大乘法為境。
釋曰。真如是大乘法。大乘十二部經所說法門。皆共顯此真如。一切正說于真如法。則同一味。故名相雜。如眾流歸海。相雜共為一味。智與境無差別故言緣。菩薩緣相雜大乘中真如法為境。此即第一顯境實有最
【現代漢語翻譯】 現代漢語譯本：真實是這樣的。眾生無法分辨法身。一切覺知和觀察都隨著言語的表達而產生。既然沒有言語的表達，那麼法身就不是覺知和觀察能夠到達的地方。因此，法身是不可思議的。三法身（Dharmakaya, Sambhogakaya, Nirmanakaya，法身、報身、應身）是諸佛以證悟的智慧所瞭解的，不是世間聰明人所能分辨的。在世間中，沒有事物可以與法身相比。因為見到其他事物，才可以用它們來比擬和了解法身。在法身中，一切心識活動都止息了，因為境界和智慧沒有差別。因此，法身是不可思議的。
論曰：再者，如何證得這法身呢？
釋曰：有證得不了的，有得到卻證悟不了的，有既證得又得到的，有既不證得也得不到的。現在想要闡明既證得又得到的情況。一切眾生都處在生死輪迴之中，但沒有眾生原本就沒有法身的。眾生恒常與法身相應，這種相應是無始以來自然成就的。這種相應可以稱為『得』。這種『得』不是通過觸覺獲得的，也不是根識所能證悟的。爲了區別于這種相應的『得』，所以提出這個問題。正如經文所說：在眾生群體中，沒有眾生存在於法身之外，就像沒有一種顏色存在於虛空之外一樣。因為一切眾生都沒有離開法身，所以法身對於眾生來說，本來就是『得』。『得』的含義就是這樣。那麼，『證』的含義是什麼呢？
論曰：『證』是從最初的『得』開始的。
釋曰：爲了表明『觸得』是有開始的，通過方便法門成就無盡的利益。就像眼睛要能真正看到顏色，必須具備五個條件：一、有真實的境界面對根；二、根沒有損壞；三、有覺知和觀察；四、意識不混亂；五、沒有黑暗等障礙。如果這五個條件不具備，就不能證見顏色。證知法身也是如此，必須具備五個條件。
論曰：通過緣于相雜的大乘法作為境界。
釋曰：真如（Tathata，如如）就是大乘法。大乘十二部經所說的法門，都是共同爲了彰顯這個真如。一切正法都指向真如法，因此具有同一的體性，所以稱為『相雜』。就像眾多的河流匯入大海，相互混合成為一種味道。智慧與境界沒有差別，所以稱為『緣』。菩薩緣于相雜的大乘法中的真如法作為境界。這就是第一點，顯示境界真實存在。
【English Translation】 English version: It is true. Sentient beings cannot distinguish it. All awareness and observation arise with speech. Since there is no speech, it is not a place where awareness and observation can reach. Therefore, it is inconceivable. The Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya, the Body of Essence, the Body of Enjoyment, and the Body of Transformation) are known by the Buddhas through their enlightened wisdom, and cannot be distinguished by worldly intelligent people. In the world, there is nothing that can be compared to the Dharmakaya. Because we see other things, we can use them to compare and understand the Dharmakaya. In the Dharmakaya, all mental activities cease, because there is no difference between the realm and wisdom. Therefore, it is inconceivable.
Treatise says: Furthermore, how is this Dharmakaya attained?
Explanation says: There is attainment without realization, and there is obtaining without realization. There is both realization and attainment, and there is neither realization nor attainment. Now, we want to explain the situation of both realization and attainment. All sentient beings are in the cycle of birth and death, but no sentient being originally lacks the Dharmakaya. Sentient beings are constantly in accordance with the Dharmakaya, and this accordance is naturally achieved from the beginningless past. This accordance can be called 'attainment'. This 'attainment' is not obtained through touch, nor can it be realized by the sense consciousnesses. To distinguish it from this corresponding 'attainment', this question is raised. As the sutra says: In the multitude of sentient beings, no sentient being exists outside the Dharmakaya, just as no color exists outside of space. Because all sentient beings are not separate from the Dharmakaya, the Dharmakaya is originally 'attained' by sentient beings. The meaning of 'attainment' is like this. Then, what is the meaning of 'realization'?
Treatise says: 'Realization' starts from the initial 'attainment'.
Explanation says: To show that 'attainment through contact' has a beginning, achieving endless benefits through expedient means. Just as for the eye to truly see color, it must have five conditions: 1. There is a real object facing the root; 2. The root is not damaged; 3. There is awareness and observation; 4. Consciousness is not confused; 5. There are no obstacles such as darkness. If these five conditions are not met, one cannot realize color. Realizing the Dharmakaya is also like this, it must have five conditions.
Treatise says: Through relying on the mixed Mahayana Dharma as the object.
Explanation says: Suchness (Tathata) is the Mahayana Dharma. The Dharma doors spoken in the twelve divisions of the Mahayana scriptures are all to reveal this Suchness together. All right Dharma points to the Dharma of Suchness, therefore it has the same nature, so it is called 'mixed'. Just as many rivers flow into the sea, mixing together to become one taste. Wisdom and realm have no difference, so it is called 'reliance'. Bodhisattvas rely on the Suchness in the mixed Mahayana Dharma as the object. This is the first point, showing that the realm is truly existent.
勝。
論曰。無分別智。無分別后所得智。
釋曰。證智以無分別為相。由此智于真如境起。離分別故清凈成證智。此即第二顯智清凈如根不壞。無分別后所得智。是前後助法。由此智后更入真觀後後轉勝。此即第三明助法如覺觀。若有毗缽舍那無奢摩他。無證得義故須修奢摩他。修奢摩他有三相。一得因。二得伴類。三得功能。
論曰。五相修成熟修習。
釋曰。此明得因。五修及五修所得五果。如因果修差別中說。得無退失名熟。得最上上品名成。數數觀察名修習。此明二種因。一不失因。二圓滿因。故名得因。
論曰。於一切地善集資糧。
釋曰。此明得伴類從初地乃至十地。聚集福德智慧行為資糧故。名得伴類。
論曰。能破微細難破障故。
釋曰。此明得功能。由前二義故能破智障。此煩惱與二乘無流道俱起。故名微細。非二乘道所能破故名難破。故名得功能。此即第四明得定如識不亂。
論曰。金剛譬三摩提。
釋曰。有四義故。以金剛譬三摩提。一能破煩惱山。二能引無餘功德。三堅實不可毀壞。四用利能令智慧通達一切法無礙。
論曰。次此三摩提后滅離一切障故。
釋曰。得此定竟。滅一切障方盡。此即第五明滅惑如
【現代漢語翻譯】 勝。
論曰。無分別智（nirvikalpa-jñāna，無分別的智慧）。無分別后所得智（prsthalabdha-nirvikalpa-jñāna，無分別智后獲得的智慧）。
釋曰。證智（adhigama-jñāna，證悟的智慧）以無分別（nirvikalpa，無分別性）為特徵。由此智慧在真如（tathatā，事物的真實本性）境上生起，遠離分別，因此清凈而成就證智。這即是第二種顯智（manifest wisdom）的清凈，如同根（indriya，感官）未壞。無分別后所得智是前後的輔助之法。由此智慧之後，更深入真觀（true contemplation），後後轉勝。這即是第三種，說明輔助之法，如覺觀（vitarka-vicara，粗細的思考）。若有毗缽舍那（vipaśyanā，內觀）而無奢摩他（śamatha，止觀），則無證得之義，所以必須修奢摩他。修奢摩他有三相：一、得因；二、得伴類；三、得功能。
論曰。五相修成熟修習。
釋曰。此說明得因。五修（five cultivations）及五修所得的五果（five fruits）。如因果修差別中說。獲得而不退失，名為熟。獲得最上上品，名為成。數數觀察，名為修習。此說明兩種因：一、不失因；二、圓滿因。故名得因。
論曰。於一切地善集資糧。
釋曰。此說明得伴類，從初地（first bhūmi）乃至十地（tenth bhūmi），聚集福德（punya，功德）智慧（jñāna，智慧）行為資糧，故名得伴類。
論曰。能破微細難破障故。
釋曰。此說明得功能。由前二義，故能破智障（jñānāvarana，智慧的障礙）。此煩惱與二乘（two vehicles，聲聞乘和緣覺乘）無流道（anāsrava-mārga，無漏道）俱起，故名微細。非二乘道所能破，故名難破。故名得功能。此即第四種，說明得定，如識不亂。
論曰。金剛譬三摩提（samādhi，禪定）。
釋曰。有四義故，以金剛（vajra，金剛）譬喻三摩提：一、能破煩惱山；二、能引無餘功德；三、堅實不可毀壞；四、用利能令智慧通達一切法無礙。
論曰。次此三摩提后滅離一切障故。
釋曰。得此定竟，滅一切障方盡。此即第五種，說明滅惑，如
【English Translation】 Victory.
Treatise: Non-discriminating wisdom (nirvikalpa-jñāna). Wisdom attained after non-discrimination (prsthalabdha-nirvikalpa-jñāna).
Explanation: Attainment-wisdom (adhigama-jñāna) is characterized by non-discrimination (nirvikalpa). This wisdom arises in the realm of Suchness (tathatā), being apart from discrimination, hence it is pure and accomplishes attainment-wisdom. This is the second, clarifying that manifest wisdom is pure, like an uncorrupted sense faculty (indriya). Wisdom attained after non-discrimination is a supporting factor before and after. After this wisdom, one further enters into true contemplation, becoming increasingly superior. This is the third, explaining the supporting factor, like initial and sustained application of thought (vitarka-vicara). If there is insight (vipaśyanā) without tranquility (śamatha), there is no meaning of attainment, therefore one must cultivate tranquility. Cultivating tranquility has three aspects: 1. Obtaining the cause; 2. Obtaining the associated factors; 3. Obtaining the function.
Treatise: Cultivation with five aspects matures and is practiced.
Explanation: This explains obtaining the cause. The five cultivations (five cultivations) and the five fruits (five fruits) obtained from the five cultivations. As explained in the difference between cause and effect cultivation. Obtaining without regression is called 'mature'. Obtaining the highest of the highest is called 'accomplished'. Repeatedly observing is called 'practiced'. This explains two kinds of causes: 1. Cause of non-loss; 2. Cause of completion. Therefore, it is called 'obtaining the cause'.
Treatise: Well accumulating provisions in all grounds.
Explanation: This explains obtaining the associated factors, from the first ground (first bhūmi) up to the tenth ground (tenth bhūmi), accumulating merit (punya), wisdom (jñāna), and conduct as provisions, therefore it is called 'obtaining the associated factors'.
Treatise: Being able to break subtle and difficult-to-break obstructions.
Explanation: This explains obtaining the function. Because of the preceding two meanings, it is able to break the wisdom-obscuration (jñānāvarana). This affliction arises together with the non-outflow path (anāsrava-mārga) of the two vehicles (two vehicles), therefore it is called 'subtle'. It cannot be broken by the path of the two vehicles, therefore it is called 'difficult to break'. Therefore, it is called 'obtaining the function'. This is the fourth, explaining obtaining samādhi, like consciousness not being confused.
Treatise: Diamond-like samādhi (samādhi).
Explanation: There are four reasons why samādhi is likened to a diamond (vajra): 1. It can break the mountain of afflictions; 2. It can bring forth all remaining merits; 3. It is solid and indestructible; 4. Its sharp function enables wisdom to penetrate all dharmas without obstruction.
Treatise: Next, after this samādhi, all obstructions are extinguished and removed.
Explanation: After attaining this samādhi, all obstructions are extinguished and completely eliminated. This is the fifth, explaining the extinguishing of delusions, like
無闇等障。
論曰。是時由依止轉成證得應知。
釋曰。金剛心滅時名是時。是時第十地依止。轉成佛依止名證得。應如此知。
論曰。此法身有幾自在。于中得自在。
釋曰。欲顯約五陰轉依。明法身自在。故為此問。
論曰。若略說有五自在於中得自在。
釋曰。若廣說有無量自在。今略說止明五種。
論曰。一凈土顯示自身相好。無邊音不可見頂自在。
釋曰。如意能現頗梨珂等凈土。隨眾生類如意現身。于大集中。皆對眾生無有背者。又稱眾生所樂見。現種種身。稱眾生所樂見。現種種相好。所說法音如意。遍滿十方世界。於一音中。隨諸眾生所欲聞法各各得聞。諸梵天等見佛之時。如來身量倍高於彼故。頂不可見。於此等事皆得如意。故名自在。如此自在何因能得。
論曰。由轉色陰依故。
釋曰。一一陰皆有如滅差別中所說前四轉依。色識名色陰。形礙是色體。對治起時。由分別性不凈品一分永得相離。凈品一分恒得相應。即是色陰轉依。於此轉依中。得凈土等自在。
論曰。二無失無量大安樂住自在。
釋曰。不為諸惑及習氣染污。故名無失。如來安樂住不可數量故言無量。過三界樂最勝無等故。名大安樂住。於此等事皆
【現代漢語翻譯】 現代漢語譯本 無闇等障。
論曰：這時由於依止的轉變而證得，應當知曉。
釋曰：金剛心（Vajra heart，比喻堅不可摧的智慧之心）滅盡時稱為這時。這時是第十地（tenth Bhumi，菩薩修行的最高階段）的依止。轉變成為佛的依止，稱為證得。應當如此理解。
論曰：此法身（Dharmakaya，佛的真身）有幾種自在？於何處得自在？
釋曰：想要闡明通過五陰（five Skandhas，構成個體經驗的五種要素：色、受、想、行、識）的轉變依止，來表明法身的自在，所以有此提問。
論曰：如果簡略地說，有五種自在，於此五種自在中獲得自在。
釋曰：如果廣義地說，有無量的自在。現在簡略地說，只說明五種。
論曰：一、凈土（Pure Land，佛所居住的清凈國土）顯示自身相好（physical characteristics and marks of excellence，佛的莊嚴身相），無邊音聲（limitless sound，佛說法之音）不可見頂（invisible crown of the head，佛頂高廣，無法看見）自在。
釋曰：如意（at will，隨心所欲）能顯現頗梨珂（sphatika，水晶）等凈土。隨眾生種類，如意顯現身形。在大集會中，都面對眾生，沒有背對的。又稱合衆生所樂意見，顯現種種身形。稱合衆生所樂意見，顯現種種相好。所說法音如意，遍滿十方世界。於一種音聲中，隨諸眾生所欲聽聞的佛法，各自都能聽聞。諸梵天（Brahma，色界天的天神）等見到佛時，如來的身量比他們高大一倍，所以佛頂不可見。于這些事情都能夠如意，所以名為自在。如此自在因何能夠獲得？
論曰：由於轉變色陰（form Skandha，物質的要素）的依止的緣故。
釋曰：每一個陰都有如滅差別中所說的前四種轉變依止。色識（form and consciousness，物質和意識）名為色陰。形礙（form and obstruction，有形體的阻礙）是色的本體。對治（antidote，對抗煩惱的方法）生起時，由分別性（discriminatory nature，分別事物的性質）不凈品（impure qualities，不潔凈的品質）的一部分永遠相分離，清凈品（pure qualities，清凈的品質）的一部分恒常相應，這就是色陰的轉變依止。於此轉變依止中，獲得凈土等自在。
論曰：二、無失（without loss，沒有缺失）無量（immeasurable，無法衡量）大安樂住（great bliss dwelling，極大的安樂狀態）自在。
釋曰：不被諸種迷惑以及習氣（habitual tendencies，長期養成的習慣）所染污，所以名為無失。如來的安樂住不可數量，所以說無量。超過三界（three realms，欲界、色界、無色界）的安樂，最為殊勝無可比擬，所以名為大安樂住。于這些事情都...
【English Translation】 English version Without darkness and other obstructions.
Treatise says: At this time, it should be known that it is attained by relying on transformation.
Explanation says: The time when the Vajra heart (Vajra heart, a metaphor for an indestructible heart of wisdom) ceases is called 'this time'. 'This time' is the reliance of the tenth Bhumi (tenth Bhumi, the highest stage of a Bodhisattva's practice). The transformation into the reliance of the Buddha is called attainment. It should be understood in this way.
Treatise says: How many kinds of freedom does this Dharmakaya (Dharmakaya, the true body of the Buddha) have? Where does it attain freedom?
Explanation says: Wanting to clarify the freedom of the Dharmakaya through the transformation and reliance of the five Skandhas (five Skandhas, the five elements that constitute individual experience: form, feeling, perception, mental formations, and consciousness), hence this question.
Treatise says: If briefly speaking, there are five freedoms, and within these five freedoms, one attains freedom.
Explanation says: If speaking broadly, there are immeasurable freedoms. Now, speaking briefly, only five are explained.
Treatise says: First, the Pure Land (Pure Land, the pure land where the Buddha resides) displays its own excellent characteristics and marks (physical characteristics and marks of excellence, the dignified appearance of the Buddha), the limitless sound (limitless sound, the sound of the Buddha's teachings), and the freedom of the invisible crown of the head (invisible crown of the head, the Buddha's crown is high and broad, making it impossible to see).
Explanation says: At will (at will, as one wishes), it can manifest Pure Lands such as sphatika (sphatika, crystal). According to the types of sentient beings, it manifests forms at will. In the great assembly, all face sentient beings, without turning their backs. It is also said to accord with what sentient beings like to see, manifesting various forms. According to what sentient beings like to see, it manifests various excellent characteristics and marks. The sound of the teachings is at will, filling the ten directions. Within one sound, each sentient being can hear the Dharma they desire to hear. When the Brahmas (Brahma, gods of the Form Realm) and others see the Buddha, the Buddha's height is twice as tall as theirs, so the crown of the Buddha's head is invisible. In these matters, one can do as one wishes, so it is called freedom. How can such freedom be attained?
Treatise says: Due to the reliance on the transformation of the form Skandha (form Skandha, the element of matter).
Explanation says: Each Skandha has the first four types of transformation reliance as mentioned in the differences of cessation. Form and consciousness (form and consciousness, matter and consciousness) are called the form Skandha. Form and obstruction (form and obstruction, tangible obstacles) are the essence of form. When the antidote (antidote, methods to counter afflictions) arises, a portion of the discriminatory nature (discriminatory nature, the nature of distinguishing things) of impure qualities (impure qualities, unclean qualities) is permanently separated, and a portion of pure qualities (pure qualities, clean qualities) is constantly in accordance. This is the transformation reliance of the form Skandha. Within this transformation reliance, one attains freedoms such as the Pure Land.
Treatise says: Second, the freedom of without loss (without loss, without deficiency), immeasurable (immeasurable, unable to be measured), great bliss dwelling (great bliss dwelling, a state of great bliss).
Explanation says: Not being defiled by various delusions and habitual tendencies (habitual tendencies, long-term habits), therefore it is called without loss. The Buddha's dwelling in bliss is immeasurable, so it is called immeasurable. Surpassing the bliss of the three realms (three realms, the Desire Realm, the Form Realm, and the Formless Realm), it is the most supreme and incomparable, so it is called great bliss dwelling. In these matters, all...
得如意。故名自在。
論曰。由轉受陰依故。
釋曰。受識名受陰。領苦樂是受體。由轉受陰依故。得此自在。
論曰。三具足一切名字文句聚等中。正說自在。
釋曰。一切諸法名字。及諸言教文句。從偈以去一章一品。乃至一部皆名為聚。悉能了知如意正說。故名自在。
論曰。由轉想陰執相差別依故。
釋曰。想識為想陰。執相差別為想體。由轉想陰依故得此自在。
論曰。四變化改易引攝大集。牽白凈品自在。
釋曰。未有現有。及分一為多。是變化。轉其本性為改易。所欲見眾生。隨其遠近如意引導。天人夜叉等來大集中。隨彼所宜。以四攝攝化。有流善為白。無流善為凈。牽此白凈品法。生相續中。於此等事皆得如意。故名自在。
論曰。由轉行陰依故。
釋曰。行識為行陰。作意為行體。由轉行陰依故得此自在。
論曰。五顯了平等回觀作事智自在。
釋曰。如來於一切法無有過失。證知非現前境如對現前。譬如人憶持熟習文句。是名顯了智。從通達真如以來。於一切眾生得平等心。由證平等清凈法故。是名平等智。能守三摩提陀羅尼門。於此法門中所欲取法。如意無礙。譬如財主守其庫藏取用無礙。是名回觀智。能受兜
【現代漢語翻譯】 現代漢語譯本：
得如意。故名自在。
論曰。由轉受陰依故。
釋曰。受識名受陰（Vedanā-skandha，感受蘊）。領苦樂是受體。由轉受陰依故。得此自在。
論曰。三具足一切名字文句聚等中。正說自在。
釋曰。一切諸法名字。及諸言教文句。從偈以去一章一品。乃至一部皆名為聚。悉能了知如意正說。故名自在。
論曰。由轉想陰執相差別依故。
釋曰。想識為想陰（Saṃjñā-skandha，想蘊）。執相差別為想體。由轉想陰依故得此自在。
論曰。四變化改易引攝大集。牽白凈品自在。
釋曰。未有現有。及分一為多。是變化。轉其本性為改易。所欲見眾生。隨其遠近如意引導。天人夜叉等來大集中。隨彼所宜。以四攝攝化。有流善為白。無流善為凈。牽此白凈品法。生相續中。於此等事皆得如意。故名自在。
論曰。由轉行陰依故。
釋曰。行識為行陰（Saṃskāra-skandha，行蘊）。作意為行體。由轉行陰依故得此自在。
論曰。五顯了平等回觀作事智自在。
釋曰。如來於一切法無有過失。證知非現前境如對現前。譬如人憶持熟習文句。是名顯了智。從通達真如以來。於一切眾生得平等心。由證平等清凈法故。是名平等智。能守三摩提陀羅尼門。於此法門中所欲取法。如意無礙。譬如財主守其庫藏取用無礙。是名回觀智。能受兜
【English Translation】 English version:
Achieving as desired. Hence, it is called '自在' (Svatantra, independence/sovereignty).
Treatise says: Because of relying on the transformation of the Vedanā-skandha (受陰, the aggregate of feeling).
Explanation: The consciousness of feeling is called Vedanā-skandha (受陰). Experiencing suffering and joy is the substance of feeling. Because of relying on the transformation of the Vedanā-skandha (受陰), this Svatantra (自在) is attained.
Treatise says: In the complete collection of all names, phrases, sentences, and gatherings, Svatantra (自在) is rightly spoken.
Explanation: All names of all dharmas, and all teachings in phrases and sentences, from verses to chapters, sections, and even entire scriptures, are called gatherings. Being able to fully understand and rightly speak as desired, hence it is called Svatantra (自在).
Treatise says: Because of relying on the transformation of the Saṃjñā-skandha (想陰, the aggregate of perception) which grasps the differences in characteristics.
Explanation: The consciousness of perception is called Saṃjñā-skandha (想陰). Grasping the differences in characteristics is the substance of perception. Because of relying on the transformation of the Saṃjñā-skandha (想陰), this Svatantra (自在) is attained.
Treatise says: Four transformations, alterations, guiding and gathering great assemblies, drawing upon the pure and virtuous qualities, Svatantra (自在).
Explanation: Manifesting what was not, and dividing one into many, is transformation. Changing its original nature is alteration. Guiding beings as desired, regardless of distance, to be seen. Bringing gods, humans, Yakshas (夜叉, a type of mythical being), etc., into great assemblies. According to their suitability, transforming them with the four means of attraction (四攝). Virtuous qualities with outflows are '白' (white), virtuous qualities without outflows are '凈' (pure). Drawing upon these pure and virtuous qualities, generating continuity in the stream of life. In all these matters, achieving as desired, hence it is called Svatantra (自在).
Treatise says: Because of relying on the transformation of the Saṃskāra-skandha (行陰, the aggregate of mental formations).
Explanation: The consciousness of mental formations is called Saṃskāra-skandha (行陰). Volition is the substance of mental formations. Because of relying on the transformation of the Saṃskāra-skandha (行陰), this Svatantra (自在) is attained.
Treatise says: Five, the freedom of clear, equal, retrospective, and functional wisdom.
Explanation: The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) has no faults in all dharmas. Knowing what is not present as if it were present. For example, a person remembers and is familiar with phrases and sentences. This is called clear wisdom. Since attaining the Suchness (真如, ultimate reality), having an equal mind towards all beings. Because of realizing the equal and pure dharma, this is called equal wisdom. Being able to maintain the Samādhi (三摩提, meditative absorption) and Dhāraṇī (陀羅尼, mnemonic device) gates. Within these dharma gates, obtaining whatever is desired without obstruction. For example, a wealthy person guards their treasury and takes from it without obstruction. This is called retrospective wisdom. Being able to receive the 兜
率陀天生。及般涅槃。為立聲聞及下地菩薩無流善根。能顯如來事。是名作事智。於此等事皆得如意。故名自在。
論曰。由轉識陰依故。
釋曰。識識為識陰。了別為識體故。轉識陰依得此自在。
論曰。此法身應知為幾法依止。
釋曰。欲顯如來無量功德皆從法身生。以法身為依止。故為此問。
論曰。若略說唯三。
釋曰。若廣說為無量法依止。今略說唯三。
論曰。諸佛如來種種住處依止故。
釋曰。住有四種。謂天住梵住聖住佛住。于諸住中如來多住此四法。故偏說此四得有二種。一自在得。二現前得。初成佛時一切如來法具足皆得。名自在得。后時隨所正用者。名現前得。若證法身一切如來法皆自在得故。法身為住等法依止。何以故。無離法身得此法故。
論曰。此中說偈。
釋曰。欲顯法身為住等法依止。故重說偈。
論曰。
諸佛如來受五喜
釋曰。菩薩亦有此五德。但未圓滿。唯佛具足故言諸佛如來。喜體唯一。但以無失最勝為體。由五因所得故言五喜。諸佛自得解脫。以化身教二乘人令得解脫。何故如來自受五喜。而二乘不得。
論曰。
皆因證得自界故 二乘無喜由不證
釋曰。由因有異
【現代漢語翻譯】 現代漢語譯本： 率陀天生（Sudatta，人名）。以及般涅槃（Parinirvana，指佛陀的最終涅槃）。爲了建立聲聞（Śrāvaka，指佛陀的弟子）以及下地菩薩的無漏善根。能夠彰顯如來的事業。這被稱為作事智。對於這些事情都能夠如意自在。所以稱為自在。
論曰：由於轉識陰的依止。
釋曰：識的識別作用構成識陰。了別是識的本體。轉識陰依止而獲得這種自在。
論曰：這個法身應該知道是以幾種法為依止？
釋曰：想要彰顯如來無量的功德都從法身產生。因為法身是依止。所以有此提問。
論曰：如果簡略地說，只有三種。
釋曰：如果廣義地說，是以無量法為依止。現在簡略地說，只有三種。
論曰：諸佛如來種種住處是依止。
釋曰：住有四種，即天住、梵住、聖住、佛住。在各種住處中，如來多住于這四種法。所以偏重說這四種住處，獲得有兩種方式。一是自在獲得，二是現前獲得。最初成佛時，一切如來法都具足獲得，稱為自在獲得。之後隨著實際運用，稱為現前獲得。如果證得法身，一切如來法都自在獲得。所以法身是住等法的依止。為什麼呢？因為沒有離開法身而能獲得這些法的。
論曰：這裡說偈頌。
釋曰：想要彰顯法身是住等法的依止。所以再次說偈頌。
論曰：
諸佛如來受五喜
釋曰：菩薩也有這五種功德。但尚未圓滿。只有佛具足，所以說諸佛如來。喜的本體只有一個。但以沒有缺失、最為殊勝為本體。由五種原因所得，所以說五喜。諸佛自己獲得解脫。以化身教導二乘人令得解脫。為什麼如來自己享受五喜，而二乘人不能得到？
論曰：
皆因證得自界故 二乘無喜由不證
釋曰：由於因不同
【English Translation】 English version: Sudatta is born in heaven. And Parinirvana (the final Nirvana of the Buddha). To establish the non-outflow good roots of Śrāvakas (disciples of the Buddha) and lower-level Bodhisattvas. Able to manifest the deeds of the Tathagata. This is called the Wisdom of Action. One can be at ease and unhindered in all these matters. Therefore, it is called Freedom.
Treatise says: Because of the reliance on the transformation of the consciousness aggregate.
Explanation says: The function of distinguishing consciousness constitutes the consciousness aggregate. Discrimination is the essence of consciousness. This freedom is attained by relying on the transformation of the consciousness aggregate.
Treatise says: How many dharmas should this Dharmakaya (the body of the Dharma) be known to rely on?
Explanation says: Wanting to manifest that the immeasurable merits of the Tathagata all arise from the Dharmakaya. Because the Dharmakaya is the reliance. Therefore, this question is asked.
Treatise says: If briefly stated, only three.
Explanation says: If broadly stated, it relies on immeasurable dharmas. Now, briefly stated, only three.
Treatise says: The various abodes of all Buddhas and Tathagatas are the reliance.
Explanation says: There are four types of abodes, namely, the heavenly abode, the Brahma abode, the noble abode, and the Buddha abode. Among all abodes, the Tathagata mostly dwells in these four dharmas. Therefore, these four abodes are emphasized, and there are two ways to obtain them. One is to obtain them freely, and the other is to obtain them presently. When first becoming a Buddha, all Tathagata dharmas are fully obtained, which is called obtaining them freely. Later, as they are actually used, it is called obtaining them presently. If one attains the Dharmakaya, all Tathagata dharmas are freely obtained. Therefore, the Dharmakaya is the reliance of abodes and other dharmas. Why? Because these dharmas cannot be obtained without leaving the Dharmakaya.
Treatise says: Here, a verse is spoken.
Explanation says: Wanting to manifest that the Dharmakaya is the reliance of abodes and other dharmas. Therefore, the verse is spoken again.
Treatise says:
All Buddhas and Tathagatas receive five joys
Explanation says: Bodhisattvas also have these five merits. But they are not yet complete. Only the Buddha possesses them fully, so it is said that all Buddhas and Tathagatas. The essence of joy is only one. But it takes non-deficiency and utmost excellence as its essence. It is obtained from five causes, so it is said to be five joys. The Buddhas themselves attain liberation. They teach the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) through their manifested bodies to enable them to attain liberation. Why do the Tathagatas enjoy the five joys themselves, while those of the two vehicles cannot obtain them?
Treatise says:
All because they have attained their own realm The two vehicles have no joy because they have not attained it
Explanation says: Because the causes are different
故。得果不同。以證自界為因。五喜為果。界是如來性。即性凈法身。如來自大功能所證。不由無因。不由他得。故言證自界。由證自界故得五喜果。二乘不證此界。故無五喜。
論曰。
求喜要須證佛界
釋曰。若人慾求五喜等法。必須修道以證法身。何以故。以果無離因得故。此偈顯法身為五喜依止。由證法身故得五喜。不證法身則無五喜。
論曰。
由能無量作事立 由法美味欲德成
釋曰。此偈示由五因故稱五喜。何者為五。一因自能無量故生喜。一切佛同覺了法身。一切佛同得勝能。一切佛勝能即是一佛勝能。一佛勝能等一切佛勝能。何以故。諸佛同一法身為體。體既是一故。余佛勝能即是一佛勝能。諸佛勝能無量。一佛勝能亦無量。故一佛勝能得等諸佛勝能。諸佛法身同得勝能。是故生喜。由見證自界得此勝能。是故生喜。二因作事立故生喜。一佛所作眾生利益事。是一切佛正事。是一切眾生利益事。何以故。一切佛所作凈土等利益眾生正事。即是一佛所作正事。諸佛設皆不作正事。一佛所作正事通等諸佛所作正事。若利益一眾生。即是利益一切眾生。若一眾產生佛。此眾生復能教化一切眾生。如此轉相利益。若諸佛已證自界。則成立此正事。由見證自界作正事立。
【現代漢語翻譯】 現代漢語譯本：因此，所獲得的果報不同。以證悟自身之界（自性清凈法身）為因，以五喜為果。此界即如來之自性，也就是自性清凈法身。這是如來以其廣大的功能所證得的，不是沒有原因的，也不是從他人處獲得的。所以說『證自界』。由於證悟自身之界，所以獲得五喜之果。二乘（聲聞乘和緣覺乘）沒有證悟此界，所以沒有五喜。
論曰： 想要獲得喜悅，必須證悟佛之界。
釋曰：如果有人想要獲得五喜等法，必須修道以證悟法身。為什麼呢？因為果報不可能脫離原因而獲得。這首偈頌顯示法身是五喜所依止的基礎。由於證悟法身，所以獲得五喜。沒有證悟法身，就沒有五喜。
論曰： 由於能夠無量地作為事業而成立，由於法味和慾望功德而成就。
釋曰：這首偈頌說明了由於五個原因，所以稱為五喜。哪五個呢？第一，因為自身能夠無量，所以產生喜悅。一切佛都共同覺悟了法身，一切佛都共同獲得了殊勝的功能。一切佛的殊勝功能就是一佛的殊勝功能。一佛的殊勝功能等同於一切佛的殊勝功能。為什麼呢？因為諸佛以同一法身為本體。本體既然是同一個，那麼其餘佛的殊勝功能就是一佛的殊勝功能。諸佛的殊勝功能是無量的，一佛的殊勝功能也是無量的。所以一佛的殊勝功能能夠等同於諸佛的殊勝功能。諸佛的法身共同獲得殊勝的功能，因此產生喜悅。由於見到並證悟自身之界而獲得這種殊勝的功能，所以產生喜悅。第二，因為作為事業而成立，所以產生喜悅。一佛所作的利益眾生的事業，就是一切佛的正業，就是一切眾生利益的事業。為什麼呢？一切佛所作的凈土等利益眾生的正業，就是一佛所作的正業。即使諸佛都不作正業，一佛所作的正業也通等於諸佛所作的正業。如果利益一個眾生，就是利益一切眾生。如果一個眾產生佛，這個眾生又能教化一切眾生。如此輾轉相益。如果諸佛已經證悟自身之界，那麼就成立了這種正業。由於見到並證悟自身之界，作為正業而成立。
【English Translation】 English version: Therefore, the resulting fruits are different. Taking the realization of one's own realm (the self-nature pure Dharmakaya) as the cause, and the five joys as the fruit. This realm is the nature of the Tathagata (Thus Come One), which is the self-nature pure Dharmakaya. This is what the Tathagata realizes through his great function; it is not without cause, nor is it obtained from others. Therefore, it is said 'realizing one's own realm'. Because of realizing one's own realm, one obtains the fruit of the five joys. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not realize this realm, so they do not have the five joys.
Treatise says: To seek joy, one must realize the realm of the Buddha.
Explanation says: If someone wants to obtain the five joys and other dharmas, they must cultivate the path to realize the Dharmakaya. Why? Because the fruit cannot be obtained apart from the cause. This verse shows that the Dharmakaya is the basis upon which the five joys rely. Because of realizing the Dharmakaya, one obtains the five joys. Without realizing the Dharmakaya, there are no five joys.
Treatise says: Because of being able to perform limitless deeds, it is established; because of the taste of Dharma and the merits of desire, it is accomplished.
Explanation says: This verse explains that it is called the five joys because of five reasons. What are the five? First, because one's self is capable of being limitless, joy arises. All Buddhas commonly awaken to the Dharmakaya, and all Buddhas commonly obtain supreme abilities. The supreme ability of all Buddhas is the same as the supreme ability of one Buddha. The supreme ability of one Buddha is equal to the supreme ability of all Buddhas. Why? Because all Buddhas have the same Dharmakaya as their essence. Since the essence is the same, the supreme ability of the other Buddhas is the same as the supreme ability of one Buddha. The supreme abilities of the Buddhas are limitless, and the supreme ability of one Buddha is also limitless. Therefore, the supreme ability of one Buddha can be equal to the supreme abilities of all Buddhas. The Dharmakayas of all Buddhas commonly obtain supreme abilities, therefore joy arises. Because of seeing and realizing one's own realm, one obtains this supreme ability, therefore joy arises. Second, because performing deeds is established, joy arises. The deeds of benefiting sentient beings performed by one Buddha are the proper deeds of all Buddhas, and are the deeds of benefiting all sentient beings. Why? The proper deeds of benefiting sentient beings, such as the pure lands created by all Buddhas, are the proper deeds performed by one Buddha. Even if all Buddhas do not perform proper deeds, the proper deeds performed by one Buddha are universally equal to the proper deeds performed by all Buddhas. If one benefits one sentient being, one benefits all sentient beings. If one sentient being becomes a Buddha, this sentient being can again teach and transform all sentient beings. In this way, they benefit each other in turn. If the Buddhas have already realized their own realm, then these proper deeds are established. Because of seeing and realizing one's own realm, performing proper deeds is established.
是故生喜。三因法美味故生喜。由如來昔時學三乘十二部經。后成佛時各觀一切法。無不從此法身生。無不還證此法身故。一切法門同一法身為味。由見修多羅祇夜等經同一法身味。是故生喜。四因欲德成故生喜。所欲得成功德亦成。所欲成者。如佛所思無不成就。謂凈土及大集等事。功德成者。謂十力四無畏等。一切如來不共法無不圓滿。由見此二事成是故生喜。
論曰。
得喜最勝無有失
釋曰。過三界喜樂故最勝。一切惑乃至習氣皆盡無餘故無失。
論曰。
諸佛恒見四無盡
釋曰。複次如來見前四喜。乃至窮生死際無有滅盡。設入無餘涅槃亦無滅盡。是故生喜。此喜何相。一最勝為相以過三界及二乘喜故。二無失為相。一切惑乃至習氣滅盡無餘。此顯最圓滿及最清凈。是名第一自利依止。
論曰。種種受用身依止。為成熟諸菩薩善根故。
釋曰。諸佛應身無量故言種種。又一一佛應身品類不可說。故言種種。此法身為應身依止。何故為依止。為生此身故。若離應身。登地菩薩善根則不得成熟。故須應身。應身由法身立故。法身為應身依止。此即第二利益菩薩依止。
論曰。種種化身依止。為多成熟聲聞獨覺善根故。
釋曰。此法身不但為應身依止
【現代漢語翻譯】 現代漢語譯本：因此而生歡喜。因為三因法的美味而生歡喜。猶如如來過去學習三乘十二部經，後來成佛時觀照一切法，沒有不是從此法身所生的，沒有不是還證此法身的。一切法門都以同一法身為其滋味。因為見到修多羅（Sūtra，經）、祇夜（Geya，重頌）等經都具有同一法身的滋味，因此而生歡喜。因為四因的欲德成就而生歡喜。所希望得到的成功德也成就，所希望成就的，如佛所思所想沒有不成就的，比如凈土以及大集等事。功德成就的，比如十力、四無畏等，一切如來不共之法沒有不圓滿的。因為見到這兩件事成就，因此而生歡喜。
論曰： 獲得歡喜最為殊勝沒有缺失。
釋曰：超過三界喜樂所以最為殊勝。一切惑乃至習氣都滅盡無餘所以沒有缺失。
論曰： 諸佛恒常見到四種無盡。
釋曰：再次，如來見到前面的四種歡喜，乃至窮盡生死之際都沒有滅盡。即使進入無餘涅槃也沒有滅盡，因此而生歡喜。這種歡喜是什麼樣的相狀呢？一是『最勝』為相，因為它超過了三界以及二乘的歡喜。二是『無失』為相，一切惑乃至習氣都滅盡無餘。這顯示了最圓滿以及最清凈。這是名為第一自利依止。
論曰：種種受用身依止，爲了成熟諸菩薩的善根。
釋曰：諸佛的應身無量，所以說『種種』。而且每一尊佛的應身品類都不可說，所以說『種種』。此法身為應身的依止。為什麼是依止呢？爲了生起此應身。如果離開應身，登地菩薩的善根就不能得到成熟，所以需要應身。應身由法身而立，所以法身為應身的依止。這即是第二利益菩薩的依止。
論曰：種種化身依止，爲了更多地成熟聲聞、獨覺的善根。
釋曰：此法身不但是應身的依止
【English Translation】 English version: Therefore, joy arises. Joy arises because of the deliciousness of the three causes. It is like the Tathagata (如來, Thus Come One) learning the three vehicles and twelve divisions of scriptures in the past. Later, when becoming a Buddha, he observes all dharmas (法, teachings), and there is nothing that is not born from this Dharmakaya (法身, Dharma body). There is nothing that does not return to and realize this Dharmakaya. All Dharma gates have the same Dharmakaya as their flavor. Because seeing Sutras (修多羅, discourses), Geyas (祇夜, verses), and other scriptures have the same flavor of Dharmakaya, therefore joy arises. Joy arises because the desired virtues of the four causes are accomplished. The meritorious virtues that are hoped to be obtained are also accomplished. What is hoped to be accomplished, such as the Buddha's thoughts, are all accomplished, such as Pure Lands and the Great Assembly. The meritorious virtues that are accomplished, such as the ten powers, the four fearlessnesses, and all the unique Dharmas of the Tathagatas are all perfected. Because seeing these two things accomplished, therefore joy arises.
Treatise says: Obtaining joy is the most supreme and without loss.
Explanation says: It is most supreme because it surpasses the joy of the three realms. It is without loss because all delusions, even habitual tendencies, are completely extinguished without remainder.
Treatise says: All Buddhas constantly see the four inexhaustibles.
Explanation says: Furthermore, the Tathagata sees the previous four joys, and even to the end of the cycle of birth and death, they are not extinguished. Even entering Nirvana (涅槃, liberation) without remainder, they are not extinguished. Therefore, joy arises. What is the characteristic of this joy? First, 'most supreme' is the characteristic, because it surpasses the joy of the three realms and the two vehicles. Second, 'without loss' is the characteristic, all delusions, even habitual tendencies, are completely extinguished without remainder. This shows the most complete and the most pure. This is called the first self-benefiting reliance.
Treatise says: The reliance of various enjoyment bodies is for maturing the good roots of all Bodhisattvas (菩薩, enlightened beings).
Explanation says: The response bodies of the Buddhas are immeasurable, therefore it is said 'various'. Moreover, the categories of response bodies of each Buddha are unspeakable, therefore it is said 'various'. This Dharmakaya is the reliance of the response body. Why is it the reliance? It is for generating this response body. If separated from the response body, the good roots of the Bodhisattvas who have attained the ground cannot be matured. Therefore, the response body is needed. The response body is established by the Dharmakaya, therefore the Dharmakaya is the reliance of the response body. This is the second reliance for benefiting Bodhisattvas.
Treatise says: The reliance of various transformation bodies is for further maturing the good roots of Sravakas (聲聞, Hearers) and Pratyekabuddhas (獨覺, Solitary Buddhas).
Explanation says: This Dharmakaya is not only the reliance of the response body.
。亦是化身依止。何以故。若離化身下愿眾生。謂聲聞獨覺所有善根不得成熟。多言顯不止利益二乘愿樂。地中菩薩善根亦因化身成熟故。法身為化身依止。此即第三利益二乘依止。
攝大乘論釋卷第十三 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十四
世親菩薩釋
陳天竺三藏真諦譯
釋智差別勝相第十之二
論曰。有幾種佛法。應知攝此法身。
釋曰。不為顯攝法身體。故為此問。為顯攝法身證得故為此問。
論曰。若略說有六種。
釋曰。若廣說有無量種。今略說故止言六種。
論曰。一清凈類法。
釋曰。滅不凈品盡證得法身。名為清凈法。云何得此清凈法。
論曰。由轉阿黎耶識依故。
釋曰。對治起時。離本識不凈品一分。與本識凈品一分相應。名為轉依。
論曰。由證得法身故。
釋曰。由此轉依。金剛道后證得法身。滅德以外其餘諸德名清凈法。是證得類故名清凈類法。
論曰。二果報類法。
釋曰。有如來法是果報類。如見色等智名果報法。云何得此果報法。
論曰。由轉有色根依故。
釋曰。對治起時滅眼等五根色識。名為轉依。
【現代漢語翻譯】 現代漢語譯本：這也是化身所依止的。為什麼呢？如果離開化身，下愿的眾生，也就是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和獨覺（Pratyekabuddha，無師自悟的修行者）所擁有的善根就不能成熟。多說這一點，是爲了顯示不僅僅利益二乘（聲聞和獨覺）的愿樂。地中的菩薩（Bodhisattva，發願普度眾生的修行者）的善根，也是因為化身才能成熟。所以，法身（Dharmakāya，佛的法性之身）是化身的依止。這就是第三種利益二乘的依止。
《攝大乘論釋》卷第十三 大正藏第 31 冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第十四
世親菩薩（Vasubandhu） 釋
陳天竺三藏真諦（Paramārtha）譯
釋智差別勝相第十之二
論曰：有幾種佛法，應當知道能夠攝持這個法身？
釋曰：不是爲了顯示攝持法身的體性，才提出這個問題。而是爲了顯示攝持法身證得的功德，才提出這個問題。
論曰：如果簡略地說，有六種。
釋曰：如果廣說，有無量種。現在簡略地說，所以只說六種。
論曰：第一種是清凈類法。
釋曰：滅除不凈的品類，證得法身，名為清凈法。如何才能得到這種清凈法呢？
論曰：由轉變阿黎耶識（Ālaya-vijñāna，藏識）的依處。
釋曰：對治生起時，離開本識不凈品的一部分，與本識清凈品的一部分相應，名為轉依（āśraya-parivṛtti，轉依）。
論曰：由證得法身。
釋曰：由此轉依，在金剛道（Vajra Path）之後證得法身。滅除（煩惱）的功德以外，其餘諸德名為清凈法。是證得的品類，所以名為清凈類法。
論曰：第二種是果報類法。
釋曰：有如來的法是果報類。如見色等智，名為果報法。如何才能得到這種果報法呢？
論曰：由轉變有色根的依處。
釋曰：對治生起時，滅除眼等五根的色識，名為轉依。
【English Translation】 English version: This is also what the Nirmāṇakāya (emanation body) relies on. Why? If separated from the Nirmāṇakāya, the beings who have made vows, namely the Śrāvakas (disciples who learn and practice by hearing the teachings) and Pratyekabuddhas (solitary realizers who attain enlightenment on their own without a teacher), would not have their roots of virtue ripened. Saying more about this is to show that it's not just the aspirations of the Two Vehicles (Śrāvakas and Pratyekabuddhas) that are benefited. The roots of virtue of Bodhisattvas (beings who vow to liberate all sentient beings) in the ground are also matured because of the Nirmāṇakāya. Therefore, the Dharmakāya (the body of the Dharma, the ultimate nature of reality) is what the Nirmāṇakāya relies on. This is the third kind of reliance that benefits the Two Vehicles.
Treatise on the Summary of the Great Vehicle, Volume 13 Taisho Tripitaka Volume 31, No. 1595, Treatise on the Summary of the Great Vehicle
Treatise on the Summary of the Great Vehicle, Volume 14
Commentary by Bodhisattva Vasubandhu
Translated by Paramārtha, Tripiṭaka Master from India of the Chen Dynasty
Explanation of the Superior Aspects of the Differences in Wisdom, Tenth Part Two
Treatise: How many kinds of Buddha-dharma (Buddha's teachings) are there? One should know what encompasses this Dharmakāya?
Commentary: This question is not asked to reveal the nature of encompassing the Dharmakāya. Rather, it is asked to reveal the merits of attaining the Dharmakāya.
Treatise: If speaking briefly, there are six kinds.
Commentary: If speaking extensively, there are countless kinds. Now, speaking briefly, we only mention six kinds.
Treatise: First is the Dharma of the category of purity.
Commentary: Eliminating impure qualities and attaining the Dharmakāya is called pure Dharma. How can one attain this pure Dharma?
Treatise: By transforming the basis of the Ālaya-vijñāna (store consciousness).
Commentary: When the antidote arises, separating from a portion of the impure qualities of the fundamental consciousness and corresponding with a portion of the pure qualities of the fundamental consciousness is called āśraya-parivṛtti (transformation of the basis).
Treatise: By attaining the Dharmakāya.
Commentary: Through this transformation of the basis, after the Vajra Path, the Dharmakāya is attained. Qualities other than the merit of eliminating (afflictions) are called pure Dharma. It is a category of attainment, therefore it is called the Dharma of the category of purity.
Treatise: Second is the Dharma of the category of fruition.
Commentary: The Dharmas of the Tathāgata (Thus-Gone One, Buddha) are of the category of fruition. For example, the wisdom of seeing forms is called the Dharma of fruition. How can one attain this Dharma of fruition?
Treatise: By transforming the basis of the colored sense organs.
Commentary: When the antidote arises, eliminating the colored consciousness of the five sense organs, such as the eye, is called transformation of the basis.
論曰。由證得果報勝智故。
釋曰。由此轉依。諸佛得果報類智。此智於五塵中。當十方世界眾生五根所生識。此智於五塵中起故名果報類。此果報類法是證得類故。名果報類法。
論曰。三住類法。
釋曰。如來遍證得一切法。名為住法。云何得此住法。
論曰。由轉受行欲塵依故。
釋曰。對治起時。滅世間受行欲塵識。故名轉依。
論曰。由無量智慧住故。
釋曰。由此轉依。如來得無量智住。無量境皆不忘失。此智即當受行欲塵觸中有忘失。識即是四不護體。此住類法是證得類故名住類法。
論曰。四自在類法。
釋曰。於一切處勝能無礙。名為自在法。云何得此自在法。
論曰。由轉種種業等攝自在依故。
釋曰。於世間中有種種諸業。如耕種商賈等。或蓄聚財物。攝此種種事業。對治起時滅此業等識。名為轉依。
論曰。由此於一切十方世界。無礙六通智自在故。
釋曰。由此轉依。於十方世界得無礙六通智。此自在法是證得類故。名自在類法。
論曰。五言說類法。
釋曰。如來有不共得四無礙解。于正說中具足勝能。名言說法。云何得此言說法。
論曰。由轉一切見聞覺知言說依故。
【現代漢語翻譯】 現代漢語譯本 論曰：由於證得了果報勝智的緣故。
釋曰：由於這種轉依，諸佛獲得了果報類智。這種智慧對於五塵（色、聲、香、味、觸）來說，相當於十方世界眾生五根所生的識。這種智慧在五塵中生起，所以叫做果報類。這種果報類法是證得的種類，所以叫做果報類法。
論曰：三種住類法。
釋曰：如來普遍證得一切法，名為住法。如何獲得這種住法？
論曰：由於轉變受行欲塵的所依的緣故。
釋曰：在對治生起時，滅除了世間受行欲塵的識，所以叫做轉依。
論曰：由於無量智慧的安住的緣故。
釋曰：由於這種轉依，如來獲得了無量智的安住。對於無量境界都不會忘失。這種智慧對應于受行欲塵的觸中產生的忘失。識就是四不護體。這種住類法是證得的種類，所以叫做住類法。
論曰：四種自在類法。
釋曰：在一切處所都殊勝而能無礙，名為自在法。如何獲得這種自在法？
論曰：由於轉變種種行業等所攝的自在所依的緣故。
釋曰：在世間中有種種行業，如耕種、商賈等，或者蓄積財物。攝取這些種種事業，在對治生起時，滅除這些行業等的識，名為轉依。
論曰：因此在一切十方世界，無礙的六通智自在的緣故。
釋曰：由於這種轉依，在十方世界獲得了無礙的六通智。這種自在法是證得的種類，所以叫做自在類法。
論曰：五種言說類法。
釋曰：如來有不共的四無礙解，在正說中具足殊勝的能力，名為言說法。如何獲得這種言說法？
論曰：由於轉變一切見聞覺知的言語所依的緣故。
【English Translation】 English version Treatise: Because of attaining the superior wisdom of retribution.
Explanation: Due to this transformation, the Buddhas attain the wisdom of the category of retribution. This wisdom, in relation to the five dusts (form, sound, smell, taste, touch), corresponds to the consciousness arising from the five roots of sentient beings in the ten directions. This wisdom arises within the five dusts, hence it is called the category of retribution. This category of retribution dharma is a category that is attained, hence it is called the category of retribution dharma.
Treatise: The three categories of abiding dharma.
Explanation: The Tathagata universally attains all dharmas, which is called abiding dharma. How is this abiding dharma attained?
Treatise: Because of transforming the support of the consciousness of experiencing and acting upon the dust of desire.
Explanation: When the antidote arises, it extinguishes the consciousness of experiencing and acting upon the dust of desire in the world, hence it is called transformation.
Treatise: Because of abiding in immeasurable wisdom.
Explanation: Due to this transformation, the Tathagata attains abiding in immeasurable wisdom. He does not forget any immeasurable realms. This wisdom corresponds to the forgetfulness that arises from the contact with the dust of desire in experiencing and acting. The consciousness is the four grounds for non-protection. This category of abiding dharma is a category that is attained, hence it is called the category of abiding dharma.
Treatise: The four categories of self-mastery.
Explanation: Being superior and unimpeded in all places is called the dharma of self-mastery. How is this dharma of self-mastery attained?
Treatise: Because of transforming the support of self-mastery encompassed by various actions and so on.
Explanation: In the world, there are various actions, such as farming, commerce, etc., or accumulating wealth. Encompassing these various activities, when the antidote arises, it extinguishes the consciousness of these actions, etc., which is called transformation.
Treatise: Therefore, in all the ten directions of the world, there is unimpeded self-mastery of the six supernormal powers of wisdom.
Explanation: Due to this transformation, one attains unimpeded six supernormal powers of wisdom in the ten directions of the world. This dharma of self-mastery is a category that is attained, hence it is called the category of self-mastery.
Treatise: The five categories of speech.
Explanation: The Tathagata has the uncommon four unobstructed eloquence, and possesses superior abilities in correct speech, which is called the dharma of speech. How is this dharma of speech attained?
Treatise: Because of transforming the support of speech based on all seeing, hearing, perceiving, and knowing.
釋曰。於世間中。有見聞覺知四種言說。依六識境起意識分別。由此分別生四種言說。對治起時滅此言說識。名為轉依。
論曰。由此能飽滿一切眾生心。正說智自在故。
釋曰。由此轉依。如來於四言說中。得不共四無礙解。能稱眾生根性。如意說法皆令得果。此言說法是證得類故。名言說類法。
論曰。六拔濟類法。
釋曰。是諸佛利益安樂眾生意即是大悲。云何得此拔濟。
論曰。由轉一切災橫過失拔濟意依故。
釋曰。於世間中。如王等所起災橫。菩薩昔由善友力自勢力財物力等。拔濟眾生災橫過失。對治起時滅此拔濟識。名為轉依。
論曰。由此一切眾生災橫過失拔濟。智自在故。
釋曰。由此轉依。能如意拔濟一切眾生災橫過失。此拔濟法。是證得類故。名拔濟類法。
論曰。如此六種類法所攝。諸佛如來法身應知。
釋曰。此六法前四是自利。后二是利他。利他有二種。一永利二暫利。永利是真實。暫利是假名。並是法身證得類故。言攝法應如此知。
論曰。諸佛法身為可說有差別。為無差別。
釋曰。十方諸佛為同一法身。為當有異。
論曰。由依止意用業無異故。應知無差別。
釋曰。諸佛同以法身
【現代漢語翻譯】 現代漢語譯本： 解釋：在世間中，有見、聞、覺、知四種言說。這些言說依賴於六識（眼識、耳識、鼻識、舌識、身識、意識）的境界，產生意識的分別。由於這些分別，產生了四種言說。當對治生起時，滅除這些言說識，這被稱為轉依（Paravrtti，轉變所依）。
論述：由此能夠使一切眾生的心得到飽滿，因為能夠正確地說出智慧，並且具有自在。
解釋：由於這種轉依，如來（Tathagata，佛的稱號）在四種言說中，獲得了不共的四無礙解（Catur-pratisamvid，四種無礙的智慧）。能夠根據眾生的根性，如意地說法，使他們都能夠得到結果。這種說法是證得的種類，所以稱為言說類法。
論述：六、拔濟類法。
解釋：這是諸佛利益和安樂眾生的意願，也就是大悲（Maha-karuna，偉大的慈悲）。如何才能得到這種拔濟呢？
論述：由於轉變一切災橫過失，拔濟的意願才得以依靠。
解釋：在世間中，比如國王等所引起的災橫，菩薩（Bodhisattva，立志成佛的修行者）過去依靠善友的力量、自身的力量、財物的力量等，來拔濟眾生的災橫過失。當對治生起時，滅除這種拔濟識，這被稱為轉依。
論述：由此能夠拔濟一切眾生的災橫過失，因為具有智慧的自在。
解釋：由於這種轉依，能夠如意地拔濟一切眾生的災橫過失。這種拔濟法，是證得的種類，所以稱為拔濟類法。
論述：應當知道，諸佛如來的法身（Dharmakaya，佛的法性之身）就是由這六種類法所攝。
解釋：這六種法中，前四種是自利，后兩種是利他。利他有兩種，一種是永恒的利益，一種是暫時的利益。永恒的利益是真實的，暫時的利益是假名的。這些都是法身證得的種類，所以說攝法應當如此理解。
論述：諸佛的法身是可以說有差別的，還是沒有差別呢？
解釋：十方諸佛是同一法身，還是應當有差異呢？
論述：由於所依止的意用和事業沒有差異，所以應當知道沒有差別。
解釋：諸佛共同以法身
【English Translation】 English version: Explanation: In the world, there are four kinds of speech: seeing, hearing, feeling, and knowing. These speeches rely on the realms of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), giving rise to the discrimination of consciousness. Due to these discriminations, the four kinds of speech arise. When the antidote arises, extinguishing these speech consciousnesses is called Paravrtti (transformation of the basis).
Treatise: By this, it is possible to satisfy the minds of all sentient beings, because one can correctly speak of wisdom and possess freedom.
Explanation: Due to this Paravrtti, the Tathagata (title of the Buddha) obtains the uncommon four unobstructed understandings (Catur-pratisamvid, four kinds of unobstructed wisdom) in the four kinds of speech. He can preach the Dharma according to the dispositions of sentient beings, enabling them all to attain results. This preaching is a kind of attainment, so it is called the category of speech Dharma.
Treatise: Six, the category of rescuing Dharma.
Explanation: This is the intention of the Buddhas to benefit and bring happiness to sentient beings, which is Maha-karuna (great compassion). How can one obtain this rescuing?
Treatise: Because of transforming all calamities and faults, the intention of rescuing can be relied upon.
Explanation: In the world, such as the calamities caused by kings, etc., Bodhisattvas (practitioners who aspire to become Buddhas) in the past relied on the power of good friends, their own power, the power of wealth, etc., to rescue sentient beings from calamities and faults. When the antidote arises, extinguishing this rescuing consciousness is called Paravrtti.
Treatise: By this, it is possible to rescue all sentient beings from calamities and faults, because one possesses the freedom of wisdom.
Explanation: Due to this Paravrtti, it is possible to rescue all sentient beings from calamities and faults as desired. This rescuing Dharma is a kind of attainment, so it is called the category of rescuing Dharma.
Treatise: It should be known that the Dharmakaya (Dharma body, the body of the Buddha's Dharma nature) of the Buddhas and Tathagatas is encompassed by these six categories of Dharma.
Explanation: Among these six Dharmas, the first four are for self-benefit, and the latter two are for benefiting others. There are two kinds of benefiting others: one is eternal benefit, and the other is temporary benefit. Eternal benefit is real, and temporary benefit is nominal. These are all kinds of Dharmakaya attainment, so it is said that the encompassing of Dharma should be understood in this way.
Treatise: Can it be said that the Dharmakayas of the Buddhas have differences, or are they without differences?
Explanation: Are the Buddhas of the ten directions the same Dharmakaya, or should there be differences?
Treatise: Because the intention and actions relied upon are without difference, it should be known that there is no difference.
Explanation: The Buddhas commonly use the Dharmakaya
為依止。于眾生利益安樂意用亦同。于眾生中現成正覺。乃至般涅槃此業亦同。由此義故。應知諸佛法身無差別。
論曰。由無量正覺等事故。應知有差別。
釋曰。有諸佛於法身已得正覺。乃至已般涅槃。有諸佛正得正覺。有諸佛當得正覺。乃至般涅槃亦爾。如此等有無量事。前後不同。是故應知法身有差別。
論曰。如法身受用身亦爾。
釋曰。諸佛應身無差別有差別。義如法身。
論曰。由依止業不異故。應知無差別。
釋曰。十方諸佛應身同依止法身。依止不異故應身無差別。應身以化身為業。諸佛應身無不皆為化身依止。起于化身以業同故無有差別。
論曰。不由能依止差別故無差別。無量依止轉依故。
釋曰。無量菩薩修道轉依。如菩薩數量應身亦爾。不由依止無差別說無差別。由身各異應身亦爾。故有差別。
論曰。變化身。應知如受用身。
釋曰。由依法身故無差別。由依應身故有差別。
論曰。此法身應知與幾種功德相應。與最清凈四無量相應。與八解脫八制入。十一切入。無諍三摩提愿智。四無礙解六通慧。三十二大人相八十小相。四種一切相清凈。十力四無畏四不護三念處。拔除習氣無忘失法。大悲十八不共法。一切相
【現代漢語翻譯】 現代漢語譯本： 為所依止。對於眾生的利益和安樂的意願和作用也相同。在眾生中示現成就正覺（samyak-saṃbodhi），乃至般涅槃（parinirvāṇa），這種事業也相同。因為這個緣故，應當知道諸佛的法身（dharma-kāya）沒有差別。
論曰：由於無量正覺等事情的緣故，應當知道有差別。
釋曰：有些佛在法身上已經證得正覺，乃至已經般涅槃。有些佛正在證得正覺。有些佛將要證得正覺，乃至般涅槃也是這樣。像這樣有無量的事情，前後不同。所以應當知道法身是有差別的。
論曰：像法身一樣，受用身（saṃbhoga-kāya）也是如此。
釋曰：諸佛的應身（nirmāṇa-kāya）無差別和有差別，道理和法身一樣。
論曰：由於所依止的事業沒有差異的緣故，應當知道沒有差別。
釋曰：十方諸佛的應身共同依止法身。依止沒有差異，所以應身沒有差別。應身以化身（nirmāṇa-kāya）為事業。諸佛的應身沒有不以化身為依止的，發起化身的事業相同，所以沒有差別。
論曰：不因為能依止的差別就沒有差別，因為有無量的依止轉變的緣故。
釋曰：無量的菩薩修道轉變所依。像菩薩的數量一樣，應身也是這樣。不因為依止沒有差別就說沒有差別。由於身體各不相同，應身也是這樣。所以有差別。
論曰：變化身（nirmāṇa-kāya），應當知道像受用身一樣。
釋曰：由於依法身，所以沒有差別。由於依應身，所以有差別。
論曰：這法身應當知道與幾種功德相應？與最清凈的四無量心（catasro 'pramāṇāḥ）相應。與八解脫（aṣṭa vimokṣāḥ），八勝處（aṣṭāv abhibhv-āyatanāni），十一切入（daśa kṛtsnāyatanāni），無諍三摩地（araṇā samādhi），愿智（praṇidhijñāna），四無礙解（catasraḥ pratisaṃvidaḥ），六神通（ṣaṭ abhijñāḥ），三十二大丈夫相（dvātriṃśad vara-puruṣa-lakṣaṇāni），八十隨形好（aśīty anuvyañjanāni），四種一切相清凈，十力（daśa balāni），四無畏（catvāri vaiśāradyāni），四不護（catasro 'rakṣāḥ），三種念住（trīṇi smṛtyupasthānāni），拔除習氣，無有忘失法，大悲（mahākaruṇā），十八不共法（aṣṭādaśāveṇikadharmāḥ），一切相智（sarvākārajñatā）。
【English Translation】 English version: It is a basis of support. The intention and function for the benefit and happiness of sentient beings are also the same. Manifesting complete enlightenment (samyak-saṃbodhi) among sentient beings, and even parinirvāṇa (parinirvāṇa), this activity is also the same. Therefore, it should be known that the dharma-kāya (dharma-kāya) of all Buddhas is without difference.
Treatise: Because of the events of limitless complete enlightenments, etc., it should be known that there are differences.
Explanation: There are Buddhas who have already attained complete enlightenment in the dharma-kāya, and even have already attained parinirvāṇa. There are Buddhas who are currently attaining complete enlightenment. There are Buddhas who will attain complete enlightenment, and even parinirvāṇa is also like this. There are limitless events like these, different in sequence. Therefore, it should be known that the dharma-kāya has differences.
Treatise: Just like the dharma-kāya, so too is the saṃbhoga-kāya (saṃbhoga-kāya).
Explanation: The nirmāṇa-kāya (nirmāṇa-kāya) of the Buddhas, whether without difference or with difference, the reasoning is the same as with the dharma-kāya.
Treatise: Because the activity of the basis of support is not different, it should be known that there is no difference.
Explanation: The nirmāṇa-kāya of the Buddhas in the ten directions commonly relies on the dharma-kāya. Because the basis of support is not different, the nirmāṇa-kāya is without difference. The nirmāṇa-kāya has the nirmāṇa-kāya as its activity. There is no nirmāṇa-kāya of the Buddhas that does not take the nirmāṇa-kāya as its basis of support. Because the activity of initiating the nirmāṇa-kāya is the same, there is no difference.
Treatise: Not because the basis of support is different is there no difference, because there is a transformation of limitless bases of support.
Explanation: Limitless bodhisattvas cultivate the path and transform the basis of support. Just like the number of bodhisattvas, so too is the nirmāṇa-kāya. It is not because the basis of support is without difference that it is said to be without difference. Because the bodies are each different, so too is the nirmāṇa-kāya. Therefore, there is a difference.
Treatise: The transformation body (nirmāṇa-kāya), it should be known, is like the saṃbhoga-kāya.
Explanation: Because it relies on the dharma-kāya, there is no difference. Because it relies on the nirmāṇa-kāya, there is a difference.
Treatise: This dharma-kāya, it should be known, is associated with how many kinds of qualities? It is associated with the most pure four immeasurables (catasro 'pramāṇāḥ). It is associated with the eight liberations (aṣṭa vimokṣāḥ), the eight mastery bases (aṣṭāv abhibhv-āyatanāni), the ten totalities (daśa kṛtsnāyatanāni), the non-contention samādhi (araṇā samādhi), the knowledge of aspiration (praṇidhijñāna), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), the six superknowledges (ṣaṭ abhijñāḥ), the thirty-two major marks of a great person (dvātriṃśad vara-puruṣa-lakṣaṇāni), the eighty minor marks (aśīty anuvyañjanāni), the purity of the four kinds of all aspects, the ten powers (daśa balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four protections (catasro 'rakṣāḥ), the three establishments of mindfulness (trīṇi smṛtyupasthānāni), the eradication of habitual tendencies, the non-forgetfulness of the Dharma, great compassion (mahākaruṇā), the eighteen unshared dharmas (aṣṭādaśāveṇikadharmāḥ), and the knowledge of all aspects (sarvākārajñatā).
最勝智等。諸法相應。
釋曰。此身與諸功德法相應。故名法身欲顯相應法故為此問。
論曰。此中說偈。
釋曰。偈有兩義。一顯如來功德。二顯恭敬有功德人。
論曰。
于眾生大悲 離諸結縛意 不離眾生意 利樂意頂禮
論曰。于眾生大悲。
釋曰。此下一偈顯四無量。此句即明大悲。
論曰。離諸結縛意。
釋曰。此句明大慈。離染著意與眾生樂。
論曰。不離眾生意。
釋曰。此句明大喜。眾生若已離苦受樂。則恒于彼起歡喜心。
論曰。利樂意頂禮。
釋曰。此句明大舍。舍不拔苦與樂意。常懷利樂意。又舍怨親等相。常懷平等利樂意。由有此德。是故頂禮。複次離諸結縛意者。明離外道及二乘悲心。外道悲心緣眾生起為結。二乘悲心緣法起為縛。如來大悲不緣此二起故言離。大悲既爾。慈等亦然。不離眾生意者。雖離眾生及法緣。如來於眾生常不離四無量意。于有苦者不離拔苦意。于無樂者不離與樂意。於己離苦受樂者不離歡喜意。于如此眾生不離平等意利樂意。頂禮者令得出世益為利。令得世間益為樂。四無量具有二益。
論曰。
解脫一切障 降伏世智者 應知智遍滿 心解脫頂禮
【現代漢語翻譯】 現代漢語譯本 最勝智等（最殊勝的智慧等等）。諸法相應（一切法都與之相應）。
釋曰（解釋說）。此身與諸功德法相應（這個身體與各種功德之法相應），故名法身（所以稱為法身）。欲顯相應法故（爲了彰顯相應的法），為此問（所以有此提問）。
論曰（論中說）。此中說偈（這裡用偈頌來說明）。
釋曰（解釋說）。偈有兩義（偈頌有兩個含義）：一顯如來功德（一是彰顯如來的功德），二顯恭敬有功德人（二是彰顯恭敬有功德的人）。
論曰（論中說）。
于眾生大悲（對於眾生懷有大悲之心），離諸結縛意（遠離各種束縛的意念）， 不離眾生意（不離開眾生的意念），利樂意頂禮（以利益和快樂的意念頂禮）。
論曰（論中說）。于眾生大悲（對於眾生懷有大悲之心）。
釋曰（解釋說）。此下一偈顯四無量（下面這一個偈頌彰顯四無量心）。此句即明大悲（這句就是說明大悲心）。
論曰（論中說）。離諸結縛意（遠離各種束縛的意念）。
釋曰（解釋說）。此句明大慈（這句說明大慈心）。離染著意與眾生樂（遠離染著的意念，給予眾生快樂）。
論曰（論中說）。不離眾生意（不離開眾生的意念）。
釋曰（解釋說）。此句明大喜（這句說明大喜心）。眾生若已離苦受樂（眾生如果已經脫離痛苦，享受快樂），則恒于彼起歡喜心（那麼就常常對他們生起歡喜之心）。
論曰（論中說）。利樂意頂禮（以利益和快樂的意念頂禮）。
釋曰（解釋說）。此句明大舍（這句說明大舍心）。舍不拔苦與樂意（捨棄不拔除痛苦、不給予快樂的意念），常懷利樂意（常常懷有利益和快樂的意念）。又舍怨親等相（又捨棄怨恨、親近等等的分別），常懷平等利樂意（常常懷有平等利益和快樂的意念）。由有此德（由於有這樣的功德），是故頂禮（所以頂禮）。複次離諸結縛意者（再次，『遠離各種束縛的意念』是指），明離外道及二乘悲心（說明遠離外道以及二乘的悲心）。外道悲心緣眾生起為結（外道的悲心因為緣于眾生而生起，成為一種束縛），二乘悲心緣法起為縛（二乘的悲心因為緣於法而生起，成為一種束縛）。如來大悲不緣此二起故言離（如來的大悲不緣于這二者而生起，所以說『遠離』）。大悲既爾（大悲既然如此），慈等亦然（慈心等等也是這樣）。不離眾生意者（『不離開眾生的意念』是指），雖離眾生及法緣（雖然離開了眾生和法的因緣），如來於眾生常不離四無量意（如來對於眾生常常不離開四無量心的意念）。于有苦者不離拔苦意（對於有痛苦的人，不離開拔除痛苦的意念），于無樂者不離與樂意（對於沒有快樂的人，不離開給予快樂的意念），於己離苦受樂者不離歡喜意（對於已經脫離痛苦，享受快樂的人，不離開歡喜的意念），于如此眾生不離平等意利樂意（對於這樣的眾生，不離開平等的利益和快樂的意念）。頂禮者令得出世益為利（頂禮是爲了使眾生得到出世間的利益，稱為『利』），令得世間益為樂（使眾生得到世間的利益，稱為『樂』）。四無量具有二益（四無量心具有這兩種利益）。
論曰（論中說）。
解脫一切障（解脫一切障礙），降伏世智者（降伏世間的智慧者）， 應知智遍滿（應當知道智慧是遍滿的），心解脫頂禮（以心解脫來頂禮）。
【English Translation】 English version Zuishengzhi deng (Supreme Wisdom, etc.). Zhu fa xiangying (All dharmas are in accordance with it).
Shi yue (Explanation says): Ci shen yu zhu gongde fa xiangying (This body is in accordance with all meritorious dharmas), gu ming fashen (therefore it is called Dharmakaya). Yu xian xiangying fa gu (In order to manifest the corresponding dharma), wei ci wen (hence this question).
Lun yue (Treatise says): Ci zhong shuo ji (Here, a gatha is recited).
Shi yue (Explanation says): Ji you liang yi (The gatha has two meanings): Yi xian rulai gongde (First, to manifest the merits of the Tathagata), er xian gongjing you gongde ren (Second, to manifest reverence for those with merits).
Lun yue (Treatise says):
Yu zhongsheng da bei (Towards sentient beings, great compassion), li zhu jie fu yi (free from all fetters and bonds of mind), bu li zhongsheng yi (not departing from the minds of sentient beings), lile yi dingli (with the intention of benefiting and bringing joy, I prostrate).
Lun yue (Treatise says): Yu zhongsheng da bei (Towards sentient beings, great compassion).
Shi yue (Explanation says): Ci xia yi ji xian si wuliang (The following gatha manifests the Four Immeasurables). Ci ju ji ming da bei (This line clarifies great compassion).
Lun yue (Treatise says): Li zhu jie fu yi (Free from all fetters and bonds of mind).
Shi yue (Explanation says): Ci ju ming da ci (This line clarifies great loving-kindness). Li ranzhe yi yu zhongsheng le (Free from the mind of attachment, giving joy to sentient beings).
Lun yue (Treatise says): Bu li zhongsheng yi (Not departing from the minds of sentient beings).
Shi yue (Explanation says): Ci ju ming da xi (This line clarifies great joy). Zhongsheng ruo yi li ku shou le (If sentient beings have already departed from suffering and are experiencing joy), ze heng yu bi qi huanxi xin (then constantly towards them, arise a mind of joy).
Lun yue (Treatise says): Lile yi dingli (With the intention of benefiting and bringing joy, I prostrate).
Shi yue (Explanation says): Ci ju ming da she (This line clarifies great equanimity). She bu ba ku yu le yi (Abandoning the intention of not removing suffering and not giving joy), chang huai lile yi (constantly cherishing the intention of benefiting and bringing joy). You she yuan qin deng xiang (Also abandoning the aspects of enemies, relatives, etc.), chang huai pingdeng lile yi (constantly cherishing the intention of equal benefit and joy). You you ci de (Because of having these virtues), shi gu dingli (therefore, I prostrate). Fu ci li zhu jie fu yi zhe (Furthermore, 'free from all fetters and bonds of mind' means), ming li waidao ji er cheng bei xin (clarifying the separation from the compassion of externalists and the Two Vehicles). Waidao bei xin yuan zhongsheng qi wei jie (The compassion of externalists arises from conditions related to sentient beings, becoming a fetter), er cheng bei xin yuan fa qi wei fu (the compassion of the Two Vehicles arises from conditions related to dharma, becoming a bond). Rulai da bei bu yuan ci er qi gu yan li (The Tathagata's great compassion does not arise from these two conditions, therefore it is said 'free'). Da bei ji er (Since great compassion is like this), ci deng yi ran (loving-kindness, etc., are also like this). Bu li zhongsheng yi zhe ('not departing from the minds of sentient beings' means), sui li zhongsheng ji fa yuan (although separated from the conditions of sentient beings and dharma), Rulai yu zhongsheng chang bu li si wuliang yi (the Tathagata constantly does not depart from the intentions of the Four Immeasurables towards sentient beings). Yu you ku zhe bu li ba ku yi (Towards those who have suffering, not departing from the intention of removing suffering), yu wu le zhe bu li yu le yi (towards those who have no joy, not departing from the intention of giving joy), yu ji li ku shou le zhe bu li huanxi yi (towards those who have already departed from suffering and are experiencing joy, not departing from the intention of joy), yu ruci zhongsheng bu li pingdeng yi lile yi (towards such sentient beings, not departing from the intention of equal benefit and joy). Dingli zhe ling de chushi yi wei li (Prostration is to enable the attainment of supramundane benefit, which is called 'benefit'), ling de shijian yi wei le (to enable the attainment of mundane benefit, which is called 'joy'). Si wuliang ju you er yi (The Four Immeasurables possess these two benefits).
Lun yue (Treatise says):
Jietuo yiqie zhang (Liberating from all obstacles), xiangfu shizhi zhe (subduing worldly wise ones), yingzhi zhi bianman (it should be known that wisdom is all-pervading), xin jietuo dingli (with the liberation of mind, I prostrate).
論曰。解脫一切障。
釋曰。此一偈顯三德。此句明八解脫。八解脫除二種障。一修習障。二勝類障。八解脫具二義。一是無流。二是究竟。是無流故除修習障。即見諦等惑是究竟故。除勝類障即下劣心。
論曰。降伏世智者。
釋曰。此句明八制入。是無流非究竟。是究竟非無流。屬八制入故。異八解脫。心能制境。使境從心。故名降伏世智者即是佛。
論曰。應知智遍滿。
釋曰。此句明十一切入。應知是十境。智緣十境遍一切處。故言遍滿。
論曰。心解脫頂禮。
釋曰。心於此三處皆得解脫。
論曰。
諸眾生無餘 能滅一切惑 害惑有染污 常憐愍頂禮
論曰。諸眾生無餘能滅一切惑。
釋曰。此偈明無諍三摩提。凡有所作。不起一切眾生煩惱諍。
論曰。害惑有染污常憐愍頂禮。
釋曰。佛能害眾生惑。眾生有染污。如來常起憐愍心。
論曰。
無功用無著 無礙恒寂靜
釋曰。此半偈明愿智。於三世一切事欲知為愿。如來皆能證知為智。修習熟故無功用。習氣盡故無著。由此二義故。皆能證知於三世境。如量能知故無礙。如來恒不出觀故寂靜。寂靜顯無功用。無礙顯無著。
論曰
【現代漢語翻譯】 現代漢語譯本：論曰：解脫一切障。 釋曰：此一偈顯三德。此句明八解脫（Ashta Vimoksha）。八解脫除二種障：一、修習障；二、勝類障。八解脫具二義：一是無流，二是究竟。是無流故，除修習障，即見諦等惑；是究竟故，除勝類障，即下劣心。 論曰：降伏世智者。 釋曰：此句明八制入（Ashta Abhibhayatana）。是無流非究竟，是究竟非無流，屬八制入故，異八解脫。心能制境，使境從心，故名降伏世智者，即是佛。 論曰：應知智遍滿。 釋曰：此句明十一切入（Dasa Kritsnayatanas）。應知是十境，智緣十境遍一切處，故言遍滿。 論曰：心解脫頂禮。 釋曰：心於此三處皆得解脫。 論曰：諸眾生無餘，能滅一切惑，害惑有染污，常憐愍頂禮。 論曰：諸眾生無餘能滅一切惑。 釋曰：此偈明無諍三摩提（Arana Samadhi）。凡有所作，不起一切眾生煩惱諍。 論曰：害惑有染污常憐愍頂禮。 釋曰：佛能害眾生惑，眾生有染污，如來常起憐愍心。 論曰：無功用無著，無礙恒寂靜。 釋曰：此半偈明愿智。於三世一切事欲知為愿，如來皆能證知為智。修習熟故無功用，習氣盡故無著。由此二義故，皆能證知於三世境。如量能知故無礙。如來恒不出觀故寂靜。寂靜顯無功用，無礙顯無著。 論曰：
【English Translation】 English version: Treatise says: 'Liberation from all obstacles.' Explanation says: This one verse reveals the three virtues. This sentence clarifies the Eight Liberations (Ashta Vimoksha). The Eight Liberations remove two kinds of obstacles: first, the obstacle of cultivation; second, the obstacle of superior categories. The Eight Liberations possess two meanings: one is non-outflow, and the other is ultimate. Because it is non-outflow, it removes the obstacle of cultivation, which is the delusion of seeing the truth, etc.; because it is ultimate, it removes the obstacle of superior categories, which is the inferior mind. Treatise says: 'Subduer of worldly wisdom.' Explanation says: This sentence clarifies the Eight Overcomings (Ashta Abhibhayatana). It is non-outflow but not ultimate; it is ultimate but not non-outflow. Because it belongs to the Eight Overcomings, it is different from the Eight Liberations. The mind can control the environment, making the environment follow the mind. Therefore, it is called 'Subduer of worldly wisdom,' which is the Buddha. Treatise says: 'One should know that wisdom pervades everywhere.' Explanation says: This sentence clarifies the Ten All-Encompassing Bases (Dasa Kritsnayatanas). 'One should know' refers to the ten objects. Wisdom connects with the ten objects, pervading all places. Therefore, it is said to 'pervade everywhere.' Treatise says: 'Homage to the liberation of the mind.' Explanation says: The mind attains liberation in all three places. Treatise says: 'Without remainder, all beings can extinguish all delusions; harming delusions involves defilement; constantly showing compassion, I pay homage.' Treatise says: 'Without remainder, all beings can extinguish all delusions.' Explanation says: This verse clarifies the Non-Contention Samadhi (Arana Samadhi). Whatever is done does not give rise to contention or afflictions in any being. Treatise says: 'Harming delusions involves defilement; constantly showing compassion, I pay homage.' Explanation says: The Buddha can harm the delusions of beings. Beings have defilements. The Tathagata constantly arises with a compassionate mind. Treatise says: 'Without effort, without attachment, without obstruction, constantly tranquil.' Explanation says: This half-verse clarifies the Wisdom of Aspiration. Wishing to know everything in the three times is aspiration. The Tathagata can verify and know it as wisdom. Because cultivation is mature, there is no effort. Because habitual tendencies are exhausted, there is no attachment. Because of these two meanings, one can verify and know the realms of the three times. Because one can know as much as possible, there is no obstruction. The Tathagata constantly does not emerge from contemplation, therefore, it is tranquil. Tranquility reveals no effort, and no obstruction reveals no attachment. Treatise says:
。
一切眾生難 能釋我頂禮 于依及能依 應說言及智 于能說無礙 說者我頂禮
論曰。一切眾生難能釋我頂禮。
釋曰。此下一偈半明四無礙解。由具四解故能釋眾生難。
論曰。于依及能依應說言及智。
釋曰。于依是義。能依是諸法門。應說言是方言。及智是巧辯。
論曰。能于說無礙。
釋曰。於此四中功能無礙。為他說亦無礙。
論曰。說者我頂禮。
釋曰。已離惑愛所說無垢。有能說之德故名說者。
論曰。
攝壽住及舍 變化及改性 得定智自在 世尊我頂禮
釋曰。此偈明通慧。若壽命應盡。能更攝受令長。乃至經八萬大劫等。非止八萬劫而已。欲住多劫亦如意能住。欲舍亦如意能捨。又于諸定中亦有此三能。從一身中。分出無量身為變化。轉金土等為改性。通慧皆由定成如意無礙故。言得定智自在。
論曰。
諸眾生見尊 信敬謂勝士 由他見能生 凈心我頂禮
釋曰。此一偈。合明三十二大人相。八十小相眾生。見佛大小相生信心及敬心謂如來是最勝之士如來大小相併能生眾生清凈心。
論曰。
故隨彼類音 行往還出離 證知諸眾生 正教我頂禮
【現代漢語翻譯】 現代漢語譯本 一切眾生難以度化，能夠度化他們的我頂禮。 對於所依據的義理（于依）和能依據的諸法門（能依），以及應說的方言（應說言）和智慧辯才（及智）， 對於能說之法沒有障礙（于能說無礙），能說法者我頂禮。
論曰：一切眾生難以度化，能夠度化他們的我頂禮。
釋曰：下面一偈半闡明四無礙解。因為具備四無礙解，所以能夠度化眾生的難處。
論曰：對於所依據的義理和能依據的諸法門，以及應說的方言和智慧辯才。
釋曰：『于依』是指義理，『能依』是指諸法門，『應說言』是指方言，『及智』是指巧妙的辯才。
論曰：能于說無礙。
釋曰：對於這四種（義、法、辭、樂說）功能沒有障礙，為他人說法也沒有障礙。
論曰：說者我頂禮。
釋曰：已經遠離迷惑和貪愛，所說之法沒有瑕疵。具有能說之德，所以稱為『說者』。
論曰：
能夠攝取壽命、安住壽命、捨棄壽命，變化形體、改變事物性質， 獲得禪定和智慧的自在，世尊（Bhagavan）我頂禮。
釋曰：這首偈頌闡明神通智慧。如果壽命應該終結，能夠重新攝取，使其延長，乃至經歷八萬大劫等。並非僅僅八萬劫而已。想要安住多劫，也能如意安住。想要捨棄，也能如意捨棄。又在各種禪定中，也有這三種能力。從一身之中，分化出無量身，這是變化。將金、土等轉變性質，這是改變性質。神通智慧都由禪定成就，如意無礙，所以說『得定智自在』。
論曰：
諸位眾生見到世尊（Bhagavan），信服敬仰，認為是最殊勝的人士， 由於見到佛陀而能生起清凈心，我頂禮。
釋曰：這一偈頌，總括地說明三十二大丈夫相和八十種小相。眾生見到佛陀的大小乘相，生起信心和敬心，認為如來是最殊勝的人士。如來的大小乘相都能使眾生生起清凈心。
論曰：
所以能隨順各類眾生的語言，行走、往來、出離， 證知諸位眾生，我頂禮正教（正法）。
【English Translation】 English version I prostrate to the one who can liberate all sentient beings who are difficult to liberate. To the meaning (于依) and the Dharma-gates (能依) that it relies on, to the language that should be spoken (應說言) and the wisdom (及智), To the one who has no obstruction in speaking (于能說無礙), I prostrate to the speaker (說者).
Treatise says: I prostrate to the one who can liberate all sentient beings who are difficult to liberate.
Explanation says: The following one and a half verses explain the four unobstructed eloquence. Because of possessing the four eloquence, one can liberate the difficulties of sentient beings.
Treatise says: To the meaning and the Dharma-gates that it relies on, to the language that should be spoken and the wisdom.
Explanation says: '于依' (yu yi) refers to the meaning, '能依' (neng yi) refers to the Dharma-gates, '應說言' (ying shuo yan) refers to the local language, and '及智' (ji zhi) refers to skillful eloquence.
Treatise says: One has no obstruction in speaking.
Explanation says: In these four (meaning, Dharma, language, and eloquence), there is no obstruction in function. There is also no obstruction in speaking for others.
Treatise says: I prostrate to the speaker.
Explanation says: Having already departed from delusion and love, what is spoken is without defilement. Because of having the virtue of being able to speak, one is called 'speaker'.
Treatise says:
To gather life, to abide in life, and to relinquish life, to transform forms and to change the nature of things, Having obtained the mastery of Samadhi and wisdom, I prostrate to the World Honored One (Bhagavan).
Explanation says: This verse explains the wisdom of penetration. If life should end, one can gather it again and make it longer, even to experience eighty thousand great kalpas, etc. It is not limited to just eighty thousand kalpas. If one wants to abide for many kalpas, one can also abide as one wishes. If one wants to relinquish it, one can also relinquish it as one wishes. Also, in various Samadhis, there are these three abilities. From one body, one can emanate countless bodies, this is transformation. Changing the nature of gold, earth, etc., this is changing the nature of things. The wisdom of penetration is all accomplished by Samadhi, as one wishes and without obstruction, therefore it is said 'having obtained the mastery of Samadhi and wisdom'.
Treatise says:
When sentient beings see the World Honored One (Bhagavan), they believe and respect, considering him the most excellent person, Because of seeing the Buddha, they can generate pure minds, I prostrate.
Explanation says: This verse collectively explains the thirty-two major marks and eighty minor marks. Sentient beings see the major and minor marks of the Buddha, generate faith and respect, considering the Tathagata the most excellent person. The major and minor marks of the Tathagata can all cause sentient beings to generate pure minds.
Treatise says:
Therefore, following the languages of those kinds of beings, walking, going, returning, and departing, Knowing and understanding all sentient beings, I prostrate to the Right Teaching (正法).
釋曰。此偈明四種一切相清凈。隨眾生形類及音辭示現。如彼眾生。過去受生為往。現在受生為還。行於二世之中。得三乘道果為出離。佛皆證知此事。如所應為說正教。由四清凈故有此能。
論曰。
方便歸依凈 于中障眾生 于大乘出離 摧魔我頂禮
釋曰。從出家受戒。乃至世第一法悉名方便。苦法忍乃至第二果為歸依。以得四不壞信故。第三第四果為凈。以離欲欲界乃至無色界故。魔於此中能障眾生。令不得此道果。若大乘中修十地行。出離三障。魔亦于中能為障礙。由如來具十力故。能為眾生摧伏眾魔。
論曰。
智滅及出離 障事能顯說 于自他兩利 降邪我頂禮
釋曰。此偈明四無畏。智即一切智無畏。滅即流盡無畏。出離即說盡苦道無畏。障事即說障道無畏。若有外道。難佛言非一切智。或言諸流未盡。或言如來說盡苦道。修之不能令離苦。說障道法起此障不妨得道。如來於中無畏能降邪難。
論曰。
無制無過失 無染濁無住 于諸法無動 無戲論頂禮
釋曰。此偈明四不護。無師制止。身口意命自無十惡等過失。非但無貪瞋邪見煩惱。一切煩惱皆已滅盡。不著諸法故言無染濁無住。不作意知諸法。知諸法無復學義。離於
【現代漢語翻譯】 現代漢語譯本：
釋曰：這段偈頌闡明了四種一切相清凈。佛陀隨著眾生的形體種類以及語言辭藻而示現，就像那些眾生，過去受生稱為『往』，現在受生稱為『還』，在過去和現在這兩個世間中修行，證得聲聞乘、緣覺乘、菩薩乘這三乘的道果，稱為『出離』。佛陀完全證知這些事情，並根據眾生的情況為他們宣說正確的教法。由於具備這四種清凈，所以佛陀才具有這樣的能力。
論曰：
『方便歸依凈，于中障眾生，于大乘出離，摧魔我頂禮。』
釋曰：從出家受戒，乃至世第一法，都稱為『方便』。苦法忍乃至第二果（斯陀含果）稱為『歸依』，因為證得了四不壞信的緣故。第三果（阿那含果）和第四果（阿羅漢果）稱為『凈』，因為遠離了欲界乃至無所有處的貪慾的緣故。魔王會在這其中障礙眾生，使他們無法獲得這些道果。如果在大乘中修習十地之行，出離煩惱障、業障、報障這三種障礙，魔王也會在其中設定障礙。由於如來具備十力，所以能夠為眾生摧伏各種魔障。
論曰：
『智滅及出離，障事能顯說，于自他兩利，降邪我頂禮。』
釋曰：這段偈頌闡明了四無畏。『智』指的是一切智無畏。『滅』指的是流盡無畏。『出離』指的是說盡苦道無畏。『障事』指的是說障道無畏。如果有外道，詰難佛陀說他並非一切智，或者說諸煩惱沒有斷盡，或者說如來說的離苦之道，修習了也不能讓人脫離痛苦，或者說宣說障礙正道的法，設定這些障礙也妨礙不了得道。如來在這些方面都無所畏懼，能夠降伏邪見。
論曰：
『無制無過失，無染濁無住，于諸法無動，無戲論頂禮。』
釋曰：這段偈頌闡明了四不護。沒有老師的制止，身口意命自然沒有十惡等過失。不僅僅是沒有貪嗔邪見等煩惱，而是一切煩惱都已經滅盡。不執著于諸法，所以說『無染濁無住』。不特別用心去認知諸法，認知諸法后不再需要進一步學習，遠離了戲論。
【English Translation】 English version:
Explanation: This verse elucidates the four kinds of all-aspects purity. The Buddha manifests according to the forms, categories, and languages of sentient beings, just as those beings who are born in the past are called 'going,' and those born in the present are called 'returning.' Practicing in these two worlds of the past and present, attaining the fruits of the three vehicles—Śrāvakayāna (the vehicle of hearers), Pratyekabuddhayāna (the vehicle of solitary realizers), and Bodhisattvayāna (the vehicle of bodhisattvas)—is called 'liberation.' The Buddha fully knows these things and proclaims the correct teachings according to the circumstances of sentient beings. It is because of possessing these four purities that the Buddha has such abilities.
Treatise:
'Expedient refuge pure, therein obstruct beings, in the Great Vehicle liberation, subduing Māra I prostrate.'
Explanation: From leaving home and receiving precepts to the highest mundane dharma, all are called 'expedient.' The Kṣānti of Suffering-Dharma (苦法忍) up to the second fruit (Sakṛdāgāmin) is called 'refuge,' because of attaining the four kinds of indestructible faith. The third fruit (Anāgāmin) and the fourth fruit (Arhat) are called 'pure,' because of being free from desire in the desire realm up to the realm of neither perception nor non-perception. Māra (魔王) can obstruct beings in this, preventing them from attaining these fruits of the path. If one cultivates the practices of the ten bhūmis (十地) in the Mahāyāna (大乘), liberating from the three obstructions (煩惱障, 業障, 報障), Māra can also create obstacles in this. Because the Tathāgata (如來) possesses the ten powers (十力), he can subdue all kinds of Māras for the sake of sentient beings.
Treatise:
'Wisdom extinction and liberation, obstructive matters able to clearly speak, for self and other's benefit, vanquishing heresy I prostrate.'
Explanation: This verse elucidates the four fearlessnesses. 'Wisdom' refers to the fearlessness of all-knowing wisdom. 'Extinction' refers to the fearlessness of the exhaustion of outflows. 'Liberation' refers to the fearlessness of speaking of the path to the exhaustion of suffering. 'Obstructive matters' refers to the fearlessness of speaking of the dharma that obstructs the path. If there are non-Buddhists who challenge the Buddha, saying that he is not all-knowing, or that the outflows have not been exhausted, or that the path to liberation from suffering spoken by the Tathāgata cannot lead to the cessation of suffering through practice, or that speaking of the dharma that obstructs the path and creating these obstacles does not prevent one from attaining the path, the Tathāgata is fearless in these aspects and can vanquish heretical views.
Treatise:
'Without restraint without fault, without defilement without abiding, in all dharmas without movement, without disputation I prostrate.'
Explanation: This verse elucidates the four non-protections. Without a teacher's restraint, body, speech, mind, and life naturally have no faults such as the ten non-virtuous actions. It is not only that there are no afflictions such as greed, hatred, and wrong views, but all afflictions have been extinguished. Not being attached to all dharmas is why it is said 'without defilement without abiding.' Not intentionally cognizing dharmas, and after cognizing dharmas, no further learning is needed, being free from disputation.
分別。智慧遍滿故言無動。過失已除故無戲論。
論曰。
于眾伏他說 二惑所遠離 無護無忘失 攝眾我頂禮
釋曰。此偈明三念處。若有眾生。于大集中聞如來說法。生譭謗如來亦不瞋。若能信受如來亦不。愛若無毀無信如來亦不捨。於此三處常起大悲。以方便力巧說正法。令其入理。于大眾中能降伏如此眾生。為說正法不起瞋欲二惑。既無瞋欲即知無無明。不由守護心故不忘失。大念大悲。常自堅固故無忘失。以此大悲能攝大眾。
論曰。
于利益他事 尊不過待時 所作恒不虛 無迷我頂禮
釋曰。十方無量眾生。於一剎那中應得利益。如來以大悲力。於一剎那中悉令得利益無空過者亦無一眾生得道時。未至預往其所。待時至方為說法。凡有所作皆應時得益。故所作無虛。迷是無明。無明即習氣體。由習氣盡故利益不虛。
論曰。
於一切行住 無非圓智事 遍知一切世 實體我頂禮
釋曰。此偈明無忘失。已受生及未受生為行。正受生為住。眾生三世事皆是圓智境故。能遍知三世。真如為體故名實體。由體實智圓故無忘失。複次佛在因位修十地為行。得佛為住。圓智慧通達此自因果事。遍知一切世明。能通達眾生三世事。此解通明能
【現代漢語翻譯】 現代漢語譯本： 分別。智慧圓滿周遍，所以說『無動』。過失已經去除，所以『無戲論』。
論曰： 于眾伏他說，二惑所遠離，無護無忘失，攝眾我頂禮。
釋曰：這首偈頌闡明了三種念處。如果有眾生在大眾集會中聽聞如來說法，產生譭謗，如來也不會嗔恨；如果能夠信受，如來也不會愛戀。對於既不譭謗也不信受的眾生，如來也不會捨棄。對於這三種情況，常起大悲心，用方便之力巧妙地說正法，使他們能夠理解真理。在大眾之中能夠降伏這樣的眾生，為他們說正法，不起嗔恚和貪慾兩種迷惑。既然沒有嗔恚和貪慾，就知道沒有無明。因為不用守護心，所以不會忘失。大念和大悲，常常使自己堅固，所以沒有忘失。用這種大悲心能夠攝受大眾。
論曰： 于利益他事，尊不過待時，所作恒不虛，無迷我頂禮。
釋曰：十方無量眾生，在一剎那間應該得到利益，如來用大悲之力，在一剎那間全部使他們得到利益，沒有空過的。也沒有一個眾生在得道時，（如來）沒有預先前往他們那裡，等待時機成熟才為他們說法。凡是所作所為，都能及時得到利益，所以所作所為沒有虛假的。『迷』就是無明，無明就是習氣。因為習氣斷盡的緣故，利益才不虛假。
論曰： 於一切行住，無非圓智事，遍知一切世，實體我頂禮。
釋曰：這首偈頌闡明了沒有忘失。已經受生和未受生稱為『行』，正在受生稱為『住』。眾生三世的事情都是圓滿智慧的境界，所以能夠普遍知曉三世。真如是（佛的）本體，所以稱為『實體』。因為本體真實，智慧圓滿，所以沒有忘失。更進一步說，佛在因地修行十地稱為『行』，得佛果稱為『住』。圓滿的智慧能夠通達自身因果之事，普遍知曉一切世間，說明能夠通達眾生三世之事。這種理解通達的能力
【English Translation】 English version: Separation. Because wisdom is complete and pervasive, it is said to be 'immovable'. Because faults have been removed, there is 'no frivolous talk'.
Treatise says: Subduing others in the assembly, far from the two confusions, without protection or forgetfulness, I bow to the one who gathers the masses.
Explanation: This verse clarifies the three foundations of mindfulness (念處, niànchù). If there are sentient beings who, in a large gathering, hear the Tathagata (如來, Rúlái) preach the Dharma (法, Fǎ) and generate slander, the Tathagata will not be angry. If they can accept it with faith, the Tathagata will not be attached. If there is neither slander nor faith, the Tathagata will not abandon them. In these three situations, great compassion constantly arises, using skillful means to eloquently speak the true Dharma, enabling them to enter into the truth. In the assembly, one can subdue such sentient beings, speaking the true Dharma for them without arising from the two confusions of anger and desire. Since there is no anger or desire, it is known that there is no ignorance (無明, wúmíng). Because the mind does not need to be guarded, there is no forgetfulness. Great mindfulness and great compassion constantly strengthen oneself, so there is no forgetfulness. With this great compassion, one can gather the masses.
Treatise says: In matters of benefiting others, the Honored One does not wait for the right time, what is done is always not in vain, without delusion, I bow to you.
Explanation: Countless sentient beings in the ten directions should receive benefits in a single moment. The Tathagata, with the power of great compassion, enables all of them to receive benefits in a single moment, without any being missed. There is also not a single sentient being who, when attaining the Way (道, Dào), the Tathagata did not go to them beforehand, waiting for the right time to preach the Dharma for them. Whatever is done, benefits are received in a timely manner, so what is done is not in vain. 'Delusion' is ignorance, and ignorance is habitual energy (習氣, xíqì). Because habitual energy is exhausted, the benefits are not in vain.
Treatise says: In all actions and dwelling, there is nothing that is not the affair of perfect wisdom, knowing all the worlds, I bow to the real entity.
Explanation: This verse clarifies no forgetfulness. Already born and not yet born are called 'actions' (行, xíng), currently being born is called 'dwelling' (住, zhù). The affairs of sentient beings in the three times (三世, sānshì) are all within the realm of perfect wisdom, so one can universally know the three times. Suchness (真如, zhēnrú) is the body (體, tǐ) of the Buddha, so it is called the 'real entity' (實體, shítǐ). Because the body is real and wisdom is complete, there is no forgetfulness. Furthermore, the Buddha cultivating the ten grounds (十地, shí dì) in the causal stage (因位, yīnwèi) is called 'actions', attaining Buddhahood is called 'dwelling'. Perfect wisdom can penetrate the affairs of one's own causes and effects, universally knowing all the worlds, clarifying the ability to penetrate the affairs of sentient beings in the three times. This understanding and penetration ability
知自他。
論曰。
日夜六時觀 一切眾生界 與大悲相應 利樂意我禮
釋曰。此偈明大悲。佛常觀眾生。而言六時者。欲為物作軌摸示修道。有自利利他行。以六時修利他行。六時修自利行。眾生界即眾生性。眾生性不同。或因惡生善。或因善事生善。或因怖畏事生善。或因歡喜事生善。大悲能稱此性化度故。皆與大悲相應。根及欲樂亦爾。
論曰。
由行及由得 由智及由事 於一切二乘 無等我頂禮
釋曰。此偈明十八不共法。行是因得是果。智是如理如量智。事即利益眾生事。十八不共法不出四義。不與二乘等故名不共。
論曰。
由三身尊至 具相無上覺 一切法他疑 能除我頂禮
釋曰。此偈明一切相最勝智。三身即是三德。法身是斷德。應身是智德。化身是恩德。由三身故。至具三德相果。由得無上覺故最勝。眾生於一切法中生疑。如來悉能為除斷。
論曰。
無系無過失 無粗濁無住 于諸法無動 無戲論頂禮
釋曰。此偈顯如來六種清凈。一惑障清凈即無系。由滅惑等三障故。二業障清凈。謂無過失。由滅二十二業障故。三報障清凈。謂無粗濁。由除七種生死故。四利益清凈。謂無住。由於生死涅
【現代漢語翻譯】 知自他。
論曰。
日夜六時觀 一切眾生界 與大悲相應 利樂意我禮
釋曰。此偈明大悲。佛常觀眾生。而言六時者。欲為物作軌摸示修道。有自利利他行。以六時修利他行。六時修自利行。眾生界即眾生性。眾生性不同。或因惡生善。或因善事生善。或因怖畏事生善。或因歡喜事生善。大悲能稱此性化度故。皆與大悲相應。根及欲樂亦爾。
論曰。
由行及由得 由智及由事 於一切二乘 無等我頂禮
釋曰。此偈明十八不共法。行是因得是果。智是如理如量智。事即利益眾生事。十八不共法不出四義。不與二乘等故名不共。
論曰。
由三身尊至 具相無上覺 一切法他疑 能除我頂禮
釋曰。此偈明一切相最勝智。三身即是三德。法身是斷德。應身是智德。化身是恩德。由三身故。至具三德相果。由得無上覺故最勝。眾生於一切法中生疑。如來悉能為除斷。
論曰。
無系無過失 無粗濁無住 于諸法無動 無戲論頂禮
釋曰。此偈顯如來六種清凈。一惑障清凈即無系。由滅惑等三障故。二業障清凈。謂無過失。由滅二十二業障故。三報障清凈。謂無粗濁。由除七種生死故。四利益清凈。謂無住。由於生死涅
【English Translation】 Knowing self and others.
Treatise says:
'Observing all realms of sentient beings at six times of day and night, Responding with great compassion, I bow to the intention of benefiting and delighting.'
Explanation: This verse elucidates great compassion. The Buddha constantly observes sentient beings. The mention of 'six times' is to provide a model for practice, demonstrating the path of cultivation. There are practices for self-benefit and practices for benefiting others. Use the six times to cultivate practices for benefiting others, and the six times to cultivate practices for self-benefit. The realm of sentient beings is the nature of sentient beings. The nature of sentient beings is diverse. Sometimes good arises from evil, sometimes good arises from good deeds, sometimes good arises from fear, and sometimes good arises from joy. Great compassion can accord with this nature to transform and liberate, thus all is in accordance with great compassion. Roots and desires are also like this.
Treatise says:
'Through practice and through attainment, Through wisdom and through deeds, Unequaled by all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), I bow in reverence.'
Explanation: This verse elucidates the eighteen unshared (or unique) qualities of a Buddha. Practice is the cause, attainment is the result. Wisdom is wisdom that accords with principle and measures appropriately. Deeds are the deeds of benefiting sentient beings. The eighteen unshared qualities do not go beyond these four meanings. They are called 'unshared' because they are not equal to the Śrāvakas and Pratyekabuddhas.
Treatise says:
'Through the attainment of the Three Bodies (Trikaya), possessing the characteristics of unsurpassed enlightenment, Able to dispel the doubts of others regarding all dharmas, I bow in reverence.'
Explanation: This verse elucidates the most supreme wisdom in all aspects. The Three Bodies are the Three Virtues. The Dharmakaya (Dharma Body) is the virtue of severance. The Sambhogakaya (Enjoyment Body) is the virtue of wisdom. The Nirmanakaya (Emanation Body) is the virtue of grace. Because of the Three Bodies, one attains the fruit of possessing the characteristics of the Three Virtues. Because of attaining unsurpassed enlightenment, one is most supreme. Sentient beings have doubts about all dharmas; the Tathagata (Thus Come One) is able to dispel and sever them all.
Treatise says:
'Without bondage, without fault, Without coarseness, without abiding, Without movement in all dharmas, Without frivolous talk, I bow in reverence.'
Explanation: This verse reveals the six kinds of purity of the Tathagata. First, purity from the obscuration of afflictions, which is without bondage, because of extinguishing the three obscurations of afflictions, etc. Second, purity from the obscuration of karma, which is without fault, because of extinguishing the twenty-two karmic obscurations. Third, purity from the obscuration of retribution, which is without coarseness, because of eliminating the seven kinds of birth and death. Fourth, purity of benefit, which is without abiding, because in birth and death and Nirvana
槃無隔礙故。五自在清凈。謂于諸法無動。不由功用。於一切法如意能現故。六無戲論清凈。由過言語覺觀思惟境界故。前三明自利。后三明利他。故言等即等此六清凈。
論曰。諸佛法身不但恒與如此等功德相應。復與余功德相應。
釋曰。前所明功德通大小乘。已說法身與此功德相應。復有大乘不共功德與法身相應。
論曰。謂自性因果業相應。行事功德相應。
釋曰。此中略說大乘六種功德與法身相應。謂法身自性。法身因法身果法身業。法身相應。法身生起。
論曰。是故應知。諸佛法身有無上功德。
釋曰。于大小乘中。不與他共故無有上。
論曰。此中說偈。
釋曰。為顯此六種功德。是故說偈。
論曰。
尊成就真如 修諸地出離 至他無等位 解脫諸眾生
論曰。尊成就真如。
釋曰。此句明法身自性。成就真如是無垢清凈。若在道前道中。垢累未盡未得名成就。道后垢累已盡故名成就。此真如為法身自性。
論曰。修諸地出離。
釋曰。此句明法身因。在因位修真如。所顯十地究竟。出離皮肉心三障。即是智斷二種轉依。由此轉依故得法身。
論曰。至他無等位。
釋曰。此句明法身果
【現代漢語翻譯】 現代漢語譯本 『槃無隔礙故。五自在清凈』：指的是對於一切法沒有阻礙。『謂于諸法無動，不由功用，於一切法如意能現故』：指的是在一切法中沒有動搖，不需要任何努力，就能隨心所欲地顯現一切法。『六無戲論清凈』：指的是超越了言語、覺觀和思惟的境界。前面三種清凈是自利，後面三種清凈是利他。所以說『等即等此六清凈』。
論曰：諸佛的法身不僅恒常與這些功德相應，還與其他的功德相應。
釋曰：前面所說的功德是大乘和小乘共通的。已經說了法身與這些功德相應，還有大乘不共的功德與法身相應。
論曰：指的是自性、因、果、業相應，行事功德相應。
釋曰：這裡簡略地說了大乘的六種功德與法身相應，即法身的自性、法身的因、法身的果、法身的業、法身的相應、法身的生起。
論曰：所以應當知道，諸佛的法身具有無上的功德。
釋曰：在大小乘中，不與他人共有，所以是無上的。
論曰：這裡說偈頌。
釋曰：爲了彰顯這六種功德，所以說偈頌。
論曰：
尊成就真如（Tathata），修諸地出離，至他無等位，解脫諸眾生。
論曰：『尊成就真如（Tathata）』。
釋曰：這句說明法身的自性。成就真如（Tathata）是無垢清凈的。如果在道前或道中，垢染還沒有消除，就不能稱為成就。在道后，垢染已經消除，所以稱為成就。這個真如（Tathata）是法身的自性。
論曰：『修諸地出離』。
釋曰：這句說明法身的因。在因位上修真如（Tathata），所顯現的十地究竟圓滿，出離皮、肉、心三種障礙，也就是智和斷兩種轉依。通過這種轉依，才能得到法身。
論曰：『至他無等位』。
釋曰：這句說明法身的果。
【English Translation】 English version 『Pan wu ge ai gu. Wu zi zai qing jing.』 This refers to having no obstruction to all dharmas. 『Wei yu zhu fa wu dong, bu you gong yong, yu yi qie fa ru yi neng xian gu.』 This refers to being unmoving in all dharmas, not requiring any effort, and being able to manifest all dharmas at will. 『Liu wu xi lun qing jing.』 This refers to transcending the realm of language, perception, contemplation, and thought. The first three purities are for self-benefit, and the last three purities are for the benefit of others. Therefore, it is said, 『equal is equal to these six purities.』
Treatise says: The Dharmakaya (法身) of the Buddhas is not only constantly associated with such merits, but also with other merits.
Explanation says: The merits mentioned earlier are common to both Mahayana and Hinayana. It has already been said that the Dharmakaya (法身) is associated with these merits, and there are also unique Mahayana merits associated with the Dharmakaya (法身).
Treatise says: It refers to the correspondence of self-nature, cause, effect, and karma, and the correspondence of activities and merits.
Explanation says: Here, it briefly describes the six kinds of Mahayana merits that correspond to the Dharmakaya (法身), namely, the self-nature of the Dharmakaya (法身), the cause of the Dharmakaya (法身), the effect of the Dharmakaya (法身), the karma of the Dharmakaya (法身), the correspondence of the Dharmakaya (法身), and the arising of the Dharmakaya (法身).
Treatise says: Therefore, it should be known that the Dharmakaya (法身) of the Buddhas has supreme merits.
Explanation says: In both Mahayana and Hinayana, it is not shared with others, so it is supreme.
Treatise says: Here, a verse is spoken.
Explanation says: To manifest these six kinds of merits, therefore, a verse is spoken.
Treatise says:
The Honored One achieves Tathata (真如), cultivates the liberation of all Bhumis (地), reaches a position unequaled by others, and liberates all sentient beings.
Treatise says: 『The Honored One achieves Tathata (真如).』
Explanation says: This sentence explains the self-nature of the Dharmakaya (法身). Achieving Tathata (真如) is immaculate and pure. If it is before or during the path, the defilements have not been exhausted and cannot be called achievement. After the path, the defilements have been exhausted, so it is called achievement. This Tathata (真如) is the self-nature of the Dharmakaya (法身).
Treatise says: 『Cultivates the liberation of all Bhumis (地).』
Explanation says: This sentence explains the cause of the Dharmakaya (法身). Cultivating Tathata (真如) in the causal position, the manifested ten Bhumis (地) are ultimately complete, liberating from the three obstacles of skin, flesh, and mind, which are the two kinds of transformation, wisdom and severance. Through this transformation, one obtains the Dharmakaya (法身).
Treatise says: 『Reaches a position unequaled by others.』
Explanation says: This sentence explains the effect of the Dharmakaya (法身).
。若證法身果。則得凈我樂常四德果。凈不與闡提等。我不與外道等。樂不與聲聞等。常不與獨覺等。
論曰。解脫諸眾生。
釋曰。此句明法身業。若得此果解脫眾生。解脫有四種。謂安立善道及三乘。業解脫凡夫及三乘人。
論曰。
無盡等功德 相應現於世 於三輪易見 難見人天等
論曰。無盡等功德相應現於世。
釋曰。此兩句明法身相應。無盡等有五種功德。與法身相應。一清凈為勝。二一切為勝。三無量為勝。四難思為勝。五無盡為勝。從初地至七地。嫉妒等所對治習氣垢。永滅不生為依止故。諸德清凈為勝。與法身相應。于第八地。無分別無間缺。自然無流道為依止故。諸佛于無流界諸功德一切為勝。與法身相應。于第九地。不可數量三摩提陀羅尼門海。能攝無量法智為依止故。從此海生一一功德。皆無量為勝。與法身相應。于第十地。一切如來所有秘密處。現前證智為依止故。難思為勝。與法身相應。次此後證得佛地時。解脫一切障智為依止故。諸功德無盡為勝。與法身相應。無盡即是常住。為顯常住故言現於世。前四功德雖約諸地明其差別。同至果方究竟故。悉與法身相應。
論曰。於三輪易見難見人天等。
釋曰。此兩句明生起。三輪
【現代漢語翻譯】 現代漢語譯本：如果證得法身果，就能獲得凈、我、樂、常四種功德果。『凈』不同於闡提（斷善根的人），『我』不同於外道，『樂』不同於聲聞（小乘修行者），『常』不同於獨覺（辟支佛）。
論曰：解脫諸眾生。
釋曰：此句說明法身的功用。如果獲得法身果，就能解脫眾生。解脫有四種方式，即安立於善道以及三乘（聲聞乘、緣覺乘、菩薩乘）。通過業力解脫凡夫和三乘之人。
論曰： 無盡等功德，相應現於世，於三輪易見，難見人天等。
論曰：無盡等功德相應現於世。
釋曰：這兩句說明法身的相應。無盡等有五種功德，與法身相應：一是清凈為殊勝，二是一切為殊勝，三是無量為殊勝，四是難思為殊勝，五是無盡為殊勝。從初地（歡喜地）到七地（遠行地），嫉妒等煩惱所對治的習氣垢，永遠滅除不再產生，以此為依止，所以諸功德以清凈為殊勝，與法身相應。在第八地（不動地），無分別、無間斷、自然無漏道為依止，所以諸佛在無漏界的一切功德以一切為殊勝，與法身相應。在第九地（善慧地），不可計量的三摩提（禪定）和陀羅尼（總持）法門如大海，能夠攝持無量法智，以此為依止，所以從此海中生出的每一個功德，都以無量為殊勝，與法身相應。在第十地（法雲地），一切如來所有的秘密處，現前證得智慧，以此為依止，所以難思為殊勝，與法身相應。此後證得佛地時，解脫一切障礙智慧，以此為依止，所以諸功德以無盡為殊勝，與法身相應。無盡即是常住，爲了彰顯常住的意義，所以說『現於世』。前面四種功德雖然是就各個菩薩階位說明其差別，但最終都達到佛果才能究竟，所以都與法身相應。
論曰：於三輪易見，難見人天等。
釋曰：這兩句說明生起。三輪
【English Translation】 English version: If one attains the Dharmakaya (法身, body of the Dharma) fruit, one obtains the four virtues of purity, self, bliss, and permanence. 'Purity' is different from icchantikas (闡提, those who have severed their roots of good), 'self' is different from heretics (外道, non-Buddhists), 'bliss' is different from Sravakas (聲聞, Hearers), and 'permanence' is different from Pratyekabuddhas (獨覺, Solitary Buddhas).
Treatise says: Liberates all sentient beings.
Explanation: This sentence explains the function of Dharmakaya. If one obtains this fruit, one can liberate sentient beings. There are four ways of liberation, namely, establishing in the path of goodness and the Three Vehicles (三乘, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Through karma, one liberates ordinary beings and those in the Three Vehicles.
Treatise says: Endless merits and virtues, accordingly appear in the world, easily seen in the Three Wheels, difficult to see for humans and devas.
Treatise says: Endless merits and virtues, accordingly appear in the world.
Explanation: These two sentences explain the correspondence of Dharmakaya. 'Endless' and so on, there are five kinds of merits and virtues that correspond to Dharmakaya: first, purity is supreme; second, all is supreme; third, immeasurable is supreme; fourth, inconceivable is supreme; fifth, endless is supreme. From the first Bhumi (初地, Joyful Ground) to the seventh Bhumi (七地, Far-Going Ground), the habitual defilements that are counteracted by jealousy and other afflictions are permanently extinguished and no longer arise. Relying on this, the merits and virtues are supreme in purity, corresponding to Dharmakaya. In the eighth Bhumi (八地, Immovable Ground), relying on non-discrimination, non-interruption, and the natural unconditioned path, all the merits and virtues of the Buddhas in the unconditioned realm are supreme in all, corresponding to Dharmakaya. In the ninth Bhumi (九地, Good Wisdom Ground), immeasurable Samadhis (三摩提, meditative concentrations) and Dharani (陀羅尼, mantras) gates are like a sea, capable of encompassing immeasurable Dharma wisdom. Relying on this, each merit and virtue arising from this sea is supreme in immeasurability, corresponding to Dharmakaya. In the tenth Bhumi (十地, Cloud of Dharma Ground), all the secret places of all Tathagatas (如來, Buddhas) are directly realized with wisdom. Relying on this, the inconceivable is supreme, corresponding to Dharmakaya. After this, when attaining the Buddhahood, one is liberated from all obstacles to wisdom. Relying on this, all merits and virtues are supreme in endlessness, corresponding to Dharmakaya. 'Endless' is equivalent to permanence. To manifest the meaning of permanence, it is said 'appear in the world'. Although the previous four merits and virtues are explained in terms of the differences in each Bodhisattva stage, they ultimately reach fruition only upon attaining Buddhahood, so they all correspond to Dharmakaya.
Treatise says: Easily seen in the Three Wheels, difficult to see for humans and devas.
Explanation: These two sentences explain arising. The Three Wheels
即是三身。於三身中應化二身易見。法身難見。又法身於深行菩薩及諸佛為易見。於四種眾生為難見。一凡夫二聲聞。三獨覺四始修行菩薩。如經言。如來藏非墮身見眾生境界。非遊戲顛倒眾生境界。非於空散亂菩薩境界。何以故。凡夫人於色等諸法。無如此性。執有我及我所性。不能信樂身見滅離處甘露界。何況能正覺諸佛境界如來藏。二乘人于常住最勝應修中。倒修常住相。遊戲無常相。修樂我凈亦爾。如此二乘人由倒修不能得諸佛法身道。于中游戲故。四德相應法身非其境界。始修行菩薩迷如來藏空道理。信樂空解脫門。計滅有物以為空。謂諸法先時是有。后則斷滅即是空。復有諸菩薩。由得空相思擇空義。謂離色等法有別物為空。我今修行為證此空。當來必應得。如來藏非有非無為理故。非散亂心偏執有無境界。人天等即前四眾生。法身甚深非其境界故。生起此四種眾生迷惑行於法身。有此四事故。自性身於三輪中。非人天能見。
論曰。複次如來法身甚深最甚深。
釋曰。以難行難通達難得故。甚深最甚深。複次言說難了達故稱甚深。義理無底故稱最甚深。複次文義難量故稱甚深。品類非一故稱最甚深。
論曰。此甚深云何可見。
釋曰。以何相能顯此甚深。令得可見。
【現代漢語翻譯】 現代漢語譯本 這就是三身（Trikaya）的含義。在三身中，應身（Nirmanakaya）和化身（Sambhogakaya）容易見到，而法身（Dharmakaya）難以見到。而且，法身對於深行菩薩（Bodhisattva）和諸佛（Buddha）來說容易見到，但對於四種眾生來說難以見到：一、凡夫（Prthagjana）；二、聲聞（Sravaka）；三、獨覺（Pratyekabuddha）；四、始修行菩薩（Adi-karika Bodhisattva）。如經文所說：『如來藏（Tathagatagarbha）不是墮入身見（Satkayadristi）眾生的境界，不是沉溺於嬉戲顛倒眾生的境界，不是對於空（Sunyata）散亂菩薩的境界。』為什麼呢？因為凡夫對於色（Rupa）等諸法，沒有如來藏的這種自性，執著于有我（Atman）及我所（Atmiya）的自性，不能信樂身見滅離之處的甘露界（Amrita-dhatu），更何況能正確覺悟諸佛境界的如來藏。二乘人（Hinayana）在常住（Nitya）最勝應修的境界中，顛倒地修習常住之相，沉溺於無常（Anitya）之相，修習樂（Sukha）、我（Atman）、凈（Subha）也是如此。如此二乘人由於顛倒修習，不能得到諸佛法身之道，于其中嬉戲的緣故，與四德（Nitya, Sukha, Atman, Subha）相應的法身不是他們的境界。始修行菩薩迷惑于如來藏的空道理，信樂空解脫門（Sunyata-vimoksha-mukha），認為滅盡有物就是空，認為諸法先時是有，後來斷滅就是空。又有諸菩薩，由於得到空相而思擇空義，認為離開色等法有別的東西是空，我現在修行為證此空，將來必定應該得到。如來藏是非有非無的道理，所以不是散亂心偏執有無境界的境界。人天等即是前面的四種眾生，法身甚深，不是他們的境界，所以生起這四種眾生對於法身的迷惑。有這四種事故，自性身（Svabhavakakaya）在三輪（Tri-mandala）中，不是人天能夠見到的。
論曰：再次，如來法身甚深，最甚深。
釋曰：因為難以修行、難以通達、難以得到，所以甚深、最甚深。再次，因為言語難以了達，所以稱為甚深；因為義理沒有底，所以稱為最甚深。再次，因為文義難以衡量，所以稱為甚深；因為品類不是單一的，所以稱為最甚深。
論曰：這甚深如何才能被見到？
釋曰：用什麼相才能顯現這甚深，使之能夠被見到？
【English Translation】 English version These are the three bodies (Trikaya). Among the three bodies, the manifested body (Nirmanakaya) and the enjoyment body (Sambhogakaya) are easy to see, while the Dharma body (Dharmakaya) is difficult to see. Moreover, the Dharma body is easy to see for Bodhisattvas who practice deeply and for all Buddhas, but difficult to see for four kinds of beings: 1. Ordinary people (Prthagjana); 2. Hearers (Sravaka); 3. Solitary Buddhas (Pratyekabuddha); 4. Bodhisattvas who have just begun their practice (Adi-karika Bodhisattva). As the scripture says: 'The Tathagatagarbha (Tathagatagarbha) is not the realm of beings who have fallen into the view of self (Satkayadristi), not the realm of beings who are addicted to playful inversions, not the realm of Bodhisattvas who are scattered in emptiness (Sunyata).' Why? Because ordinary people do not have this nature of the Tathagatagarbha in relation to phenomena such as form (Rupa), clinging to the nature of having a self (Atman) and what belongs to self (Atmiya), unable to believe in and delight in the nectar realm (Amrita-dhatu) where the view of self is extinguished, let alone correctly awaken to the Tathagatagarbha, the realm of all Buddhas. People of the Two Vehicles (Hinayana) perversely cultivate the aspect of permanence in the realm of permanence, supreme excellence, and what should be cultivated, indulging in the aspect of impermanence (Anitya), and cultivating bliss (Sukha), self (Atman), and purity (Subha) is also like this. Thus, people of the Two Vehicles cannot attain the path of the Dharma body of all Buddhas because of their perverse cultivation, and because they indulge in it, the Dharma body corresponding to the four virtues (Nitya, Sukha, Atman, Subha) is not their realm. Bodhisattvas who have just begun their practice are confused about the empty principle of the Tathagatagarbha, believing in and delighting in the door of liberation of emptiness (Sunyata-vimoksha-mukha), thinking that the extinction of existing things is emptiness, thinking that phenomena were existent at first and then extinguished, which is emptiness. There are also Bodhisattvas who, because they have obtained the aspect of emptiness, contemplate the meaning of emptiness, thinking that there is something separate from phenomena such as form that is emptiness, and that I am now practicing to realize this emptiness, and that I should definitely attain it in the future. The Tathagatagarbha is the principle of neither existence nor non-existence, so it is not the realm of scattered minds clinging to the extremes of existence and non-existence. Humans and gods are the four kinds of beings mentioned earlier, and the Dharma body is very profound and not their realm, so these four kinds of beings arise with confusion about the Dharma body. Because of these four reasons, the self-nature body (Svabhavakakaya) in the three wheels (Tri-mandala) cannot be seen by humans and gods.
Treatise says: Furthermore, the Dharmakaya of the Tathagata is extremely profound, most extremely profound.
Explanation says: Because it is difficult to practice, difficult to understand, and difficult to attain, it is extremely profound, most extremely profound. Furthermore, because it is difficult to understand with words, it is called extremely profound; because the meaning has no bottom, it is called most extremely profound. Furthermore, because the meaning of the text is difficult to measure, it is called extremely profound; because the categories are not singular, it is called most extremely profound.
Treatise says: How can this extremely profound be seen?
Explanation says: With what aspect can this extremely profound be revealed, so that it can be seen?
論曰。此中說偈。
釋曰。如大乘中所顯。法身甚深義有十二種。今以偈說此義。
論曰。
佛無生為生 以無住為住 作事無功用 第四食為食
論曰。佛無生為生。
釋曰。此下一偈明第一甚深。此甚深中復有四種甚深。一生二不住三業四住。此句明生甚深。諸佛受生無生為相。有十種因以證此義。一與無明不同相故。二種種不同故。三攝受自在故。四于住自在故。五于舍自在故。六無二相故。七唯似顯現故。八同幻化譬故。九無住處為住處故。十能成就大事故。
論曰。以無住為住。
釋曰。此句明不住甚深。諸佛于生死涅槃悉無所住。亦有十種因以證此義。一非永所離故。二滅不盡故。三由諸佛非有法故。四由知非有為性故。五無所得無分別故。六由己離心故。七由得心故。八由心平等故。九住因不可得故。十不住因不可得故。
論曰。作事無功用。
釋曰。此句明業甚深。亦有十因為證。一一切礙滅故。二無依止故。三應作無思故。四作者不作心故。五業非運動故。六于非有無功用故。七由宿願疾利故。八所作已辦故。九應作未辦故。十由熟修一切法中自在故。
論曰。第四食為食。
釋曰。此句明住甚深。亦有十因為證。一示
【現代漢語翻譯】 論曰：這裡要用偈頌來說明。
釋曰：就像大乘經典中所闡述的那樣，法身（Dharmakaya，佛的真身）有十二種甚深的含義。現在用偈頌來闡述這些含義。
論曰：
佛無生為生 以無住為住 作事無功用 第四食為食
論曰：佛無生為生。
釋曰：下面這一偈頌闡明了第一種甚深。這種甚深又包含四種甚深：一生、二不住、三業、四住。這句經文闡明了生的甚深。諸佛（Buddhas，覺悟者）的受生是以無生為相的。有十種原因可以用來證明這個道理：一，與無明（ignorance，對實相的無知）的相不同；二，種種不同；三，攝受自在；四，于住自在；五，于舍自在；六，無二相；七，唯似顯現；八，如同幻化；九，以無住處為住處；十，能成就大事。
論曰：以無住為住。
釋曰：這句經文闡明了不住的甚深。諸佛對於生死（samsara，輪迴）和涅槃（Nirvana，解脫）都沒有任何執著。也有十種原因可以用來證明這個道理：一，並非永遠脫離；二，滅而不盡；三，由於諸佛並非是有法；四，由於知曉非有為性；五，無所得無分別；六，由於已經遠離了心；七，由於得到了心；八，由於心平等；九，住的因不可得；十，不住的因不可得。
論曰：作事無功用。
釋曰：這句經文闡明了業的甚深。也有十種原因可以用來證明：一，一切障礙都已滅除；二，沒有依賴；三，應該做的事情無需思慮；四，作者沒有『作』的心；五，業並非運動；六，對於非有無功用；七，由於宿願迅速而有利；八，所做的事情已經完成；九，應該做的事情尚未完成；十，由於在熟練修行一切法中自在。
論曰：第四食為食。
釋曰：這句經文闡明了住的甚深。也有十種原因可以用來證明：一，示
【English Translation】 論曰：Here, a verse is used to explain.
釋曰：As revealed in the Mahayana (Great Vehicle) scriptures, the Dharmakaya (the body of the Dharma, the true body of the Buddha) has twelve profound meanings. Now, these meanings are explained in verse.
論曰：
'Buddha takes no-birth as birth, takes no-abiding as abiding, Acts without effort, takes the fourth food as food.'
論曰：'Buddha takes no-birth as birth.'
釋曰：This verse below clarifies the first profound meaning. This profound meaning further contains four profound aspects: one, birth; two, non-abiding; three, karma; four, dwelling. This sentence clarifies the profoundness of birth. The birth of all Buddhas (enlightened beings) takes no-birth as its characteristic. There are ten reasons to prove this point: first, it differs in characteristic from ignorance (avidya, ignorance of the true nature of reality); second, it differs in various ways; third, it has freedom in acceptance; fourth, it has freedom in abiding; fifth, it has freedom in relinquishing; sixth, it has no duality; seventh, it only appears as a manifestation; eighth, it is like an illusion; ninth, it takes no-abiding as its abiding place; tenth, it can accomplish great deeds.
論曰：'Takes no-abiding as abiding.'
釋曰：This sentence clarifies the profoundness of non-abiding. All Buddhas have no attachment to either samsara (cyclic existence) or Nirvana (liberation). There are also ten reasons to prove this point: first, it is not permanently separated; second, it is not completely extinguished; third, because all Buddhas are not existing phenomena; fourth, because they know the nature of non-existence; fifth, there is no attainment and no discrimination; sixth, because they have already separated from the mind; seventh, because they have attained the mind; eighth, because the mind is equal; ninth, the cause of abiding is unattainable; tenth, the cause of non-abiding is unattainable.
論曰：'Acts without effort.'
釋曰：This sentence clarifies the profoundness of karma. There are also ten reasons to prove it: first, all obstacles are extinguished; second, there is no reliance; third, what should be done requires no thought; fourth, the doer has no 'doing' mind; fifth, karma is not movement; sixth, there is no effort in non-existence; seventh, due to the swift and beneficial past vows; eighth, what has been done is already completed; ninth, what should be done has not yet been completed; tenth, due to being at ease in the skillful practice of all dharmas.
論曰：'Takes the fourth food as food.'
釋曰：This sentence clarifies the profoundness of dwelling. There are also ten reasons to prove it: first, it shows
諸佛不資四食。以顯自身由食住故。二為長眾生善根故。三為顯同諸人故。四欲令弟子如法學受用四種命緣故。五欲令他學知足行故。六令他起正勤方便故。七為成熟他善根故。八欲顯自身無染著故。九為治正法恭敬心故。十為圓滿本願生故。若如來由此義故食。於四食中是何食。是第四食。四食者。一非清凈依止住食。謂段等四食。令欲界眾生身得相續住。欲界眾生具見修二縛故。依止不清凈。此依止由四食得住。故名非清凈依止住食。二凈不凈依止住食。謂業識觸三食。令色無色界眾生身得相續住。此二界眾生已離地獄惑。未離自地及上界惑故。依止亦凈不凈。此依止由三食得住故。名凈不凈依止住食。三清凈依止住食。謂段等四食。令聲聞緣覺身得相續住。二乘人三界惑已盡故。依止清凈。此依止由四食得住。故名清凈依止住食。四能顯依止住食。段等四食悉是諸佛食。何以故。諸佛由此食故顯自身得住於世。為生長施主凈信。為因功德善根故。此食不作如來食事。如來食時。諸天為受施諸眾生。是如來意所許故。眾生由此食當得成佛。為令眾生得成佛故。如來示現以手觸食。如此等義悉是甚深。
論曰。
無異亦無量 無數量一事 最堅不堅業 無上應三身
論曰。無異亦無量。
【現代漢語翻譯】 現代漢語譯本 諸佛不依賴四種食物。一是為顯示自身因食物而住世；二是為增長眾生的善根；三是為顯示與眾人相同；四是希望弟子們如法學習和受用四種維持生命的必需品；五是希望他們學習知足；六是讓他們發起精進和方便；七是爲了成熟他們的善根；八是想顯示自身沒有染著；九是爲了對正法生起恭敬心；十是爲了圓滿根本的誓願而生。如果如來是由於這些原因而食用食物，那麼在四種食物中，是哪一種食物呢？是第四種食物。 四種食物是：一、非清凈依止住食，指的是段食等四種食物，使欲界眾生的身體能夠相續存在。因為欲界眾生具有見惑和修惑兩種束縛，所以依止不清凈。這種依止依靠四種食物才能存在，所以稱為非清凈依止住食。二、凈不凈依止住食，指的是業食、識食、觸食三種食物，使色界和無色界的眾生身體能夠相續存在。這兩個界的眾生已經脫離了地獄的迷惑，但還沒有脫離自身所處界以及上界的迷惑，所以依止也是既清凈又不清凈。這種依止依靠三種食物才能存在，所以稱為凈不凈依止住食。三、清凈依止住食，指的是段食等四種食物，使聲聞和緣覺的身體能夠相續存在。二乘人已經斷盡了三界的迷惑，所以依止清凈。這種依止依靠四種食物才能存在，所以稱為清凈依止住食。四、能顯依止住食，段食等四種食物都是諸佛的食物。為什麼呢？因為諸佛依靠這些食物來顯示自身能夠住世，爲了增長施主的清凈信心，爲了作為功德和善根的因緣。這種食物不作為如來的日常飲食。如來進食時，諸天是爲了接受佈施的眾生。這是如來的意願所允許的，眾生通過這種食物應當能夠成佛。爲了讓眾生能夠成佛，如來示現用手接觸食物。這些意義都是非常深奧的。
論曰：
無異亦無量，無數量一事，最堅不堅業，無上應三身。
論曰：無異亦無量。
【English Translation】 English version The Buddhas do not rely on the four kinds of nutriment. Firstly, to show that their own existence is due to nutriment; secondly, to increase the roots of goodness of sentient beings; thirdly, to show that they are the same as other people; fourthly, to hope that disciples will learn and benefit from the four necessities of life in accordance with the Dharma; fifthly, to hope that they will learn contentment; sixthly, to enable them to generate diligence and skillful means; seventhly, to mature their roots of goodness; eighthly, to show that they themselves have no attachments; ninthly, to generate a respectful mind towards the Correct Dharma; tenthly, to fulfill their fundamental vows. If the Tathagata eats food for these reasons, then among the four kinds of nutriment, which one is it? It is the fourth kind of nutriment. The four kinds of nutriment are: first, impure dependent nutriment, referring to coarse food (duan shi) and the other three kinds of nutriment, which enable the bodies of sentient beings in the desire realm to continue to exist. Because sentient beings in the desire realm have the two bonds of wrong views (jian huo) and afflictions from practice (xiu huo), their dependence is impure. This dependence relies on the four kinds of nutriment to exist, so it is called impure dependent nutriment. Second, pure and impure dependent nutriment, referring to volitional nutriment (ye shi), consciousness nutriment (shi shi), and contact nutriment (chu shi), which enable the bodies of sentient beings in the form and formless realms to continue to exist. Sentient beings in these two realms have already left behind the delusions of the lower realm, but have not yet left behind the delusions of their own realm and the upper realm, so their dependence is both pure and impure. This dependence relies on the three kinds of nutriment to exist, so it is called pure and impure dependent nutriment. Third, pure dependent nutriment, referring to coarse food (duan shi) and the other three kinds of nutriment, which enable the bodies of Sravakas (sheng wen) and Pratyekabuddhas (yuan jue) to continue to exist. The two vehicles (two types of arhats) have already exhausted the delusions of the three realms, so their dependence is pure. This dependence relies on the four kinds of nutriment to exist, so it is called pure dependent nutriment. Fourth, manifesting dependent nutriment, coarse food (duan shi) and the other three kinds of nutriment are all the food of the Buddhas. Why? Because the Buddhas rely on these nutriment to show that they can dwell in the world, to increase the pure faith of donors, and to serve as a cause for merit and roots of goodness. This nutriment is not taken as the daily food of the Tathagata. When the Tathagata eats, the devas (gods) are there to receive offerings for the sake of sentient beings. This is permitted by the Tathagata's intention, and sentient beings should be able to attain Buddhahood through this nutriment. In order to enable sentient beings to attain Buddhahood, the Tathagata demonstrates touching food with his hand. These meanings are all very profound.
Treatise says:
'No difference, also immeasurable, immeasurable one thing, most firm, not firm karma, unsurpassed corresponds to the three bodies.'
Treatise says: 'No difference, also immeasurable.'
釋曰。此下一偈明第二甚深。此甚深中復有三種甚深。一安立二數三業。此句明安立甚深。諸佛法身無差別故無異。眾多依止法。證得此法身故無量。
論曰。無數量一事。
釋曰。此句明數甚深。三乘眾生無有數量。于中諸佛一事。
論曰。最堅不堅業無上應三身。
釋曰。此兩句明業甚深。諸佛有三身相應。實體常住故稱無上。由應身如來業堅固。不可改轉。以真實故。由化身如來業不堅固。由權以方便引出二乘。后以應身。教彼修菩薩道故。
論曰。
無一法能覺 一切無不覺 一一念無量 有不有所顯
論曰。無一法能覺。
釋曰。此下一偈明第三正覺甚深。人法二非有。所覺既無故能覺亦無。
論曰。一切無不覺。
釋曰。諸佛由假名故無非是佛。是故無一非覺。覺此法雲何。
論曰。一一念無量。
釋曰。一一剎那。無量諸佛正覺真如。若爾諸佛與真如為一為異。若一則無覺。若異則無真如。
論曰。有不有所顯。
釋曰。一切法名有不有。謂一切法空。諸佛是諸法空所顯。是故不可說能覺。不可說不覺。
論曰。
無慾無離欲 依欲得出離 已知欲無慾 故入欲法如
論曰。
【現代漢語翻譯】 現代漢語譯本： 釋：下面一偈解釋了第二種甚深。這種甚深中又有三種甚深：一是安立甚深，二是數量甚深，三是業甚深。『此句明安立甚深』這句說明了安立甚深。諸佛的法身沒有差別，所以沒有不同。眾多依止法，證得了這個法身，所以是無量的。
論：無數量一事。
釋：這句說明了數量甚深。三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）眾生沒有數量。其中諸佛是一件事。
論：最堅不堅業無上應三身。
釋：這兩句說明了業甚深。諸佛有三身（Trikaya，法身、報身、應身）相應。實體常住，所以稱為無上。由應身如來業堅固，不可改變轉移，因為是真實的。由化身如來業不堅固，因為權且以方便引出二乘，之後以應身，教他們修菩薩道。
論：
無一法能覺 一切無不覺 一一念無量 有不有所顯
論：無一法能覺。
釋：下面一偈解釋了第三種正覺甚深。人法二者都不是實有。所覺悟的既然沒有，能覺悟的也就沒有了。
論：一切無不覺。
釋：諸佛因為是假名，所以沒有不是佛的。因此沒有一個不是覺悟的。覺悟這個法是什麼呢？
論：一一念無量。
釋：每一個剎那，無量諸佛正覺真如（Tathata，如如）。如果這樣，諸佛與真如是一還是異？如果是一，就沒有覺悟；如果是異，就沒有真如。
論：有不有所顯。
釋：一切法名為有不有，意思是說一切法都是空。諸佛是諸法空所顯現的。因此不可說能覺，不可說不能覺。
論：
無慾無離欲 依欲得出離 已知欲無慾 故入欲法如
論：
【English Translation】 English version: Explanation: The following verse explains the second profoundness. Within this profoundness, there are three types of profoundness: first, the profoundness of establishment; second, the profoundness of number; and third, the profoundness of karma. 'This sentence clarifies the profoundness of establishment' explains the profoundness of establishment. The Dharmakaya (法身) of all Buddhas is without difference, so there is no distinction. Numerous dependent dharmas, having attained this Dharmakaya, are therefore immeasurable.
Treatise: Immeasurable, one matter.
Explanation: This sentence clarifies the profoundness of number. The sentient beings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are without number. Among them, all Buddhas are one matter.
Treatise: Most firm, not firm karma, unsurpassed, corresponding to the Three Bodies.
Explanation: These two sentences clarify the profoundness of karma. All Buddhas have the corresponding Three Bodies (Trikaya). The substance is permanent, so it is called unsurpassed. Because the karma of the Nirmanakaya (應身) Tathagata (如來) is firm and cannot be changed or transferred, it is real. Because the karma of the Sambhogakaya (化身) Tathagata is not firm, it is expediently used to lead out the Two Vehicles (聲聞乘 and 緣覺乘), and later, with the Nirmanakaya, teach them to cultivate the Bodhisattva path.
Treatise:
No single dharma can awaken, all are not unawakened Each thought is immeasurable, existence and non-existence reveal it
Treatise: No single dharma can awaken.
Explanation: The following verse explains the third profoundness of perfect enlightenment. Neither persons nor dharmas are truly existent. Since what is awakened is non-existent, that which can awaken is also non-existent.
Treatise: All are not unawakened.
Explanation: Because all Buddhas are nominal, there is none that is not a Buddha. Therefore, there is not one that is not awakened. What is the awakening of this dharma?
Treatise: Each thought is immeasurable.
Explanation: In each instant, immeasurable Buddhas perfectly awaken to Suchness (Tathata). If so, are the Buddhas and Suchness one or different? If they are one, there is no awakening; if they are different, there is no Suchness.
Treatise: Existence and non-existence reveal it.
Explanation: All dharmas are named existence and non-existence, meaning that all dharmas are empty. The Buddhas are revealed by the emptiness of all dharmas. Therefore, it cannot be said that they can awaken, nor can it be said that they cannot awaken.
Treatise:
Without desire, without detachment from desire, relying on desire, one attains liberation Having known desire and non-desire, therefore enter the Suchness of the dharma of desire
Treatise:
無慾無離欲。
釋曰。此下一偈明第四離欲甚深。由欲不有故如來無慾。從本無慾故亦無離欲。若欲是有可有離欲。欲既本無故無離欲。
論曰。依欲得出離。
釋曰。由諸菩薩永除上心欲。但留隨眠欲故。諸菩薩得出離成佛。何以故。苦不留此隨眠欲則同二乘涅槃。若不除上心欲。則與凡夫不異。如無上依經說。菩薩作是念。諸惑本來不入眾生自性清凈心。諸惑唯是客塵自分別所起。我今有能。為除諸眾生客塵煩惱。能說如理正教。由此念菩薩不起下劣心。菩薩由此念。于眾生生貴敬心。諸菩薩復作是念。諸惑無力無能。何以故。諸惑無真實依止。但虛妄分別諸惑。如理正思惟所觀。不更起乖違。是故我等應作如此如此觀。由此觀諸惑不更生染著。若諸惑無復染著。是為最善。非是染著。若我愛惑染著。我云何能為眾生解煩惱繫縛。說如理正教。此惑能令生死相續。與善根相應。成熟眾生。是故我今應攝留此惑。
論曰。已知欲無慾故入欲法如。
釋曰。菩薩見欲是分別性故欲不有。欲無相性即是欲法真如。菩薩知欲不有。得入此真如故。于欲得出離。
論曰。
諸佛過五陰 於五陰中住 與陰非一異 不捨陰涅槃
論曰。諸佛過五陰於五陰中住。
【現代漢語翻譯】 現代漢語譯本 無慾也無離欲。
解釋：下面一偈說明第四禪離欲非常深刻。因為慾念本來就不存在，所以如來沒有慾念。因為從根本上就沒有慾念，所以也沒有離開慾念。如果慾念是真實存在的，那才可能存在離開慾念。既然慾念本來就不存在，所以也就不存在離開慾念。
論：依靠欲才能得出離。
解釋：因為諸位菩薩永遠斷除了上等心的慾念，只留下隨眠的慾念，所以諸位菩薩才能得出離併成就佛果。為什麼呢？如果連這隨眠的慾念都不留下，那就和二乘（聲聞和緣覺）的涅槃一樣了。如果不去除上等心的慾念，那就和凡夫沒有什麼區別。《無上依經》中說，菩薩這樣想：各種迷惑本來就不進入眾生自性清凈的心，各種迷惑只是客塵，是自己分別產生的。我現在有能力，為眾生去除客塵煩惱，能夠宣說如理的正教。因為這個念頭，菩薩不會生起下劣的心。菩薩因為這個念頭，對眾生生起恭敬心。諸位菩薩又這樣想：各種迷惑沒有力量也沒有能力。為什麼呢？因為各種迷惑沒有真實的依靠，只是虛妄的分別。各種迷惑，如理地正確思維所觀察的，不再產生乖違。所以我等應當這樣這樣地觀想。通過這種觀想，各種迷惑不再產生染著。如果各種迷惑不再產生染著，這是最好的，不是染著。如果我愛迷惑染著，我怎麼能為眾生解除煩惱的束縛，宣說如理的正教呢？這種迷惑能夠讓生死相續，與善根相應，成熟眾生。所以我現在應當攝留這種迷惑。
論：因為已經知道欲和無慾，所以能進入欲法如。
解釋：菩薩見到欲是分別的性質，所以欲不存在。欲的無相的性質就是欲法的真如。菩薩知道欲不存在，能夠進入這種真如，所以能從欲中得出離。
論：
諸佛超越五陰（色、受、想、行、識），住在五陰之中， 與五陰非一也非異，不捨棄五陰而入涅槃。
論：諸佛超越五陰，住在五陰之中。
【English Translation】 English version Without desire, and without detachment from desire.
Explanation: The following verse explains that the fourth Dhyana (meditative state) is profoundly detached from desire. Because desire does not exist, the Tathagata (the thus-gone one, an epithet of the Buddha) has no desire. Since there is fundamentally no desire, there is also no detachment from desire. If desire were real, there could be detachment from desire. Since desire is fundamentally non-existent, there is no detachment from desire.
Treatise: One can attain liberation by relying on desire.
Explanation: Because all Bodhisattvas (enlightenment beings) eternally eliminate the desire of the superior mind, but retain the desire of latent tendencies, these Bodhisattvas can attain liberation and achieve Buddhahood. Why? If even this desire of latent tendencies is not retained, it would be the same as the Nirvana (cessation of suffering) of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). If the desire of the superior mind is not eliminated, then there would be no difference from ordinary beings. As stated in the Anuttarāśraya Sūtra (Sutra of Supreme Reliance), Bodhisattvas think thus: All delusions originally do not enter the self-nature pure mind of sentient beings; all delusions are merely adventitious dust, arising from one's own discriminations. Now I have the ability to remove the adventitious dust of afflictions from sentient beings and can expound the righteous Dharma (teachings) in accordance with the truth. Because of this thought, Bodhisattvas do not give rise to inferior minds. Because of this thought, Bodhisattvas generate respect for sentient beings. All Bodhisattvas further think thus: All delusions have no power and no ability. Why? Because all delusions have no real basis; they are merely false discriminations. The delusions, when contemplated with correct and truthful reflection, no longer give rise to contradiction. Therefore, we should contemplate in this way. Through this contemplation, all delusions no longer give rise to attachment. If all delusions no longer give rise to attachment, this is the best, not attachment. If I am attached to the delusion of love, how can I liberate sentient beings from the bonds of affliction and expound the righteous Dharma? This delusion can cause the continuation of birth and death, correspond with good roots, and mature sentient beings. Therefore, I should now retain this delusion.
Treatise: Because one already knows desire and non-desire, one can enter the suchness of the Dharma of desire.
Explanation: Bodhisattvas see that desire is of a discriminating nature, so desire does not exist. The nature of desire without characteristics is the true suchness of the Dharma of desire. Bodhisattvas know that desire does not exist and can enter this suchness, so they can attain liberation from desire.
Treatise:
The Buddhas transcend the five skandhas (form, feeling, perception, mental formations, consciousness), yet dwell within the five skandhas, They are neither one with nor different from the skandhas, and they do not abandon the skandhas to enter Nirvana.
Treatise: The Buddhas transcend the five skandhas and dwell within the five skandhas.
釋曰。此下一偈明第五滅陰甚深。諸佛已過色等五取陰。由不得五陰。于陰法如中住。
論曰。與陰非一異。
釋曰。諸佛已舍陰分別。依他性與陰非一非異。何以故。佛所住五陰真如。是分別依他陰家法故不異。由此義雖一非不異。真如是清凈境界。陰非清凈境界故非一。
論曰。不捨陰涅槃。
釋曰。由與陰真如永相應。無舍離義。故如來般涅槃最勝。
論曰。
諸佛事相雜 猶如大海水 我已正應作 他事無是思
論曰。諸佛事相雜猶如大海水。
釋曰。此下一偈明第六成熟甚深。諸佛于眾生共同利益事。譬如眾流入于大海。同爲龜魚等受用。如此諸佛共入法界。真如平等作利益事。成熟眾生。
論曰。我已正應作他事無是思。
釋曰。我已作他利益事。正作當作。於三世中並無作意思量。雖不作意。利益事如法得成。譬如摩尼寶及天鼓。無有作意而所作事成。
論曰。
由失尊不現 如月于破器 遍滿諸世間 由法光如日
論曰。由失尊不現如月于破器。
釋曰。此下一偈明第七顯現甚深。諸佛於世間不顯現。而世間說諸佛身常住。若身常住云何不顯現。譬如於破器中水不得住。由水不住故。于破器中實有
【現代漢語翻譯】 現代漢語譯本： 釋曰：下面一個偈頌闡明第五種甚深，即滅陰的甚深。諸佛已經超越了色等五取陰（skandha，蘊）。由於不執著於五陰，因此在陰法中安住于中道。
論曰：與陰非一非異。
釋曰：諸佛已經捨棄了對陰的分別。依他起性（paratantra，緣起性）與陰非一非異。為什麼呢？因為佛所安住的五陰真如（tathata，如是），是分別依他陰的家法，所以不異。由此義理，雖然是一，但並非不異。真如是清凈的境界，而陰不是清凈的境界，所以非一。
論曰：不捨陰涅槃（nirvana，寂滅）。
釋曰：由於與陰的真如永遠相應，沒有舍離的意義。所以如來（tathagata，如來）般涅槃（parinirvana，大滅度）最為殊勝。
論曰：
諸佛事相雜，猶如大海水。 我已正應作，他事無是思。
論曰：諸佛事相雜猶如大海水。
釋曰：下面一個偈頌闡明第六種甚深，即成熟的甚深。諸佛對於眾生共同利益的事情，譬如眾多的河流流入大海，共同為龜、魚等所受用。如此，諸佛共同進入法界（dharmadhatu，法界），以真如平等地作利益之事，成熟眾生。
論曰：我已正應作他事無是思。
釋曰：我已經做了利益他人的事情，正在做，將要做。於過去、現在、未來三世中，都沒有『作』的意念思量。雖然沒有『作意』，但利益的事情卻如法成就。譬如摩尼寶（mani，如意寶珠）和天鼓，沒有『作意』，而所作的事情卻能成就。
論曰：
由失尊不現，如月于破器。 遍滿諸世間，由法光如日。
論曰：由失尊不現如月于破器。
釋曰：下面一個偈頌闡明第七種甚深，即顯現的甚深。諸佛在世間不顯現，而世間卻說諸佛的身常住。如果身常住，為什麼不顯現呢？譬如在破損的器皿中，水無法停留。由於水無法停留，所以在破損的器皿中，實際上有水。
【English Translation】 English version: Commentary: The following verse elucidates the fifth profoundness, which is the profoundness of the cessation of the skandhas (skandha, aggregates). All Buddhas have transcended the five grasping aggregates, such as form. Because they do not cling to the five skandhas, they abide in the middle way within the dharma of the skandhas.
Treatise: Not one with or different from the skandhas.
Commentary: All Buddhas have abandoned the discrimination of the skandhas. Dependent origination (paratantra, dependent nature) is neither one with nor different from the skandhas. Why? Because the Suchness (tathata, thusness) of the five skandhas in which the Buddha abides is the family dharma of the discriminating dependent skandhas, therefore it is not different. From this meaning, although it is one, it is not not different. Suchness is a pure realm, while the skandhas are not a pure realm, therefore they are not one.
Treatise: Nirvana (nirvana, liberation) without abandoning the skandhas.
Commentary: Because it is eternally in accordance with the Suchness of the skandhas, there is no meaning of abandonment. Therefore, the Tathagata's (tathagata, thus-gone) Parinirvana (parinirvana, complete nirvana) is the most supreme.
Treatise:
The affairs of all Buddhas are mixed, like the water of the great ocean. I have already done what should be done, there is no thought of other affairs.
Treatise: The affairs of all Buddhas are mixed, like the water of the great ocean.
Commentary: The following verse elucidates the sixth profoundness, which is the profoundness of maturation. The Buddhas, regarding matters of common benefit to sentient beings, are like many rivers flowing into the great ocean, commonly used by turtles, fish, and so on. In this way, the Buddhas together enter the Dharmadhatu (dharmadhatu, realm of dharma), and with Suchness, equally perform beneficial deeds, maturing sentient beings.
Treatise: I have already done what should be done, there is no thought of other affairs.
Commentary: I have already done the work of benefiting others, am doing it, and will do it. In the three times of past, present, and future, there is no thought or deliberation of 'doing'. Although there is no 'intention to do', the beneficial deeds are accomplished according to the Dharma. It is like a mani jewel (mani, wish-fulfilling jewel) and a heavenly drum, without 'intention to do', yet the things to be done are accomplished.
Treatise:
Because of losing the Honored One, he does not appear, like the moon in a broken vessel. Pervading all worlds, by the light of the Dharma, like the sun.
Treatise: Because of losing the Honored One, he does not appear, like the moon in a broken vessel.
Commentary: The following verse elucidates the seventh profoundness, which is the profoundness of manifestation. The Buddhas do not manifest in the world, yet the world says that the bodies of the Buddhas are permanent. If the bodies are permanent, why do they not manifest? It is like water cannot stay in a broken vessel. Because the water cannot stay, there is actually water in the broken vessel.
月不得顯現。如此諸眾生無奢摩他軟滑相續。但有過失相續。于彼實有諸佛亦不顯現。水譬奢摩他軟滑性故。若佛不顯現可無佛耶。
論曰。遍滿諸世間由法光如日。
釋曰。若諸佛于非有過失眾生所見。亦恒作諸佛正事。說三乘十二部經。猶如光明。定是諸佛應作下種成熟解脫等諸利益事。如世間中生盲人。雖不見日日光恒照一切色像。為令有目者得見故。
論曰。
或現得正覺 或涅槃如火 此二實不有 諸佛常住故
論曰。或現得正覺或涅槃如火。
釋曰。此下一偈明第八菩提般涅槃甚深。諸佛有處現得正覺。有處現般涅槃。譬如火性有處然有處滅。諸佛亦爾。有諸眾生已成熟。如來於彼現般涅槃。于未成熟現得正覺。為令彼得成熟及解脫故。譬如火性由種類是一。法身亦爾。由真如性是一。
論曰。此二實不有諸佛常住故。
釋曰。菩提般涅槃為二。但變異他心令他謂二體。實不有。由如來法身常住無前後故。
論曰。
如來於惡事 人道及惡道 于非梵行法 住第一住我
釋曰。此一偈明第九住甚深。諸佛如來住最勝住。住最勝我。諸佛若住不離此二處。或住最勝住。或住最勝我。惡事謂一切不善法。如來於不善法恒住最勝
【現代漢語翻譯】 現代漢語譯本 月亮無法顯現。如果眾生沒有奢摩他（Śamatha，止觀）的柔軟順滑的相續，只有過失的相續，那麼諸佛也不會在他們面前顯現。水可以比喻為奢摩他的柔軟順滑的性質。如果佛不顯現，難道就沒有佛了嗎？
論曰：法光如太陽般遍滿所有世間。
釋曰：如果諸佛在沒有過失的眾生面前顯現，就會恒常地做諸佛的正業，宣說三乘（聲聞乘、緣覺乘、菩薩乘）十二部經，就像光明一樣。這確定是諸佛應該做的利益眾生的事情，例如下種、成熟、解脫等等。就像世間的盲人雖然看不見太陽，但陽光仍然照耀著一切色像，爲了讓有眼睛的人能夠看見。
論曰： 或者示現證得正覺，或者示現涅槃如火，這二者實際上並不存在，因為諸佛是常住的。
論曰：或者示現證得正覺，或者示現涅槃如火。
釋曰：下面這首偈頌說明了第八菩提（Bodhi，覺悟）般涅槃（Parinirvāṇa，圓寂）的甚深含義。諸佛在某些地方示現證得正覺，在某些地方示現般涅槃，就像火的性質一樣，在某些地方燃燒，在某些地方熄滅。諸佛也是如此，對於已經成熟的眾生，如來在他們面前示現般涅槃；對於尚未成熟的眾生，示現證得正覺，爲了讓他們能夠成熟和解脫。就像火的性質，由於種類是一樣的，法身（Dharmakāya，法身）也是如此，由於真如（Tathātā，真如）的性質是一樣的。
論曰：這二者實際上並不存在，因為諸佛是常住的。
釋曰：菩提和般涅槃雖然表現爲兩種，但只是改變了他人的心意，讓別人認為有兩種實體，實際上並不存在。因為如來的法身是常住的，沒有前後之分。
論曰： 如來對於惡事，人道和惡道，對於非梵行法，安住于第一安住，我。
釋曰：這首偈頌說明了第九安住的甚深含義。諸佛如來安住于最殊勝的安住，安住于最殊勝的我。諸佛如果安住，就不會離開這兩個地方，或者安住于最殊勝的安住，或者安住于最殊勝的我。惡事指的是一切不善法。如來對於不善法，恒常安住于最殊勝。
【English Translation】 English version The moon cannot appear. If these beings do not have a continuous stream of Śamatha (止觀, calming and insight meditation) that is soft and smooth, but only a continuous stream of faults, then the Buddhas will not appear to them either. Water can be compared to the soft and smooth nature of Śamatha. If the Buddha does not appear, does that mean there is no Buddha?
Treatise says: The light of the Dharma pervades all worlds like the sun.
Explanation says: If the Buddhas appear to beings who are without faults, they will constantly perform the proper activities of the Buddhas, expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the twelve divisions of scriptures, just like light. This is definitely what the Buddhas should do to benefit beings, such as planting seeds, maturing, and liberating them. Just like a blind person in the world, although they cannot see the sun, the sunlight still shines on all forms and images, so that those with eyes can see.
Treatise says: Either manifesting the attainment of perfect enlightenment, or manifesting Nirvāṇa like a fire, these two do not actually exist, because the Buddhas are eternally abiding.
Treatise says: Either manifesting the attainment of perfect enlightenment, or manifesting Nirvāṇa like a fire.
Explanation says: This verse below explains the profound meaning of the eighth Bodhi (覺悟, enlightenment) and Parinirvāṇa (圓寂, complete extinction). The Buddhas manifest the attainment of perfect enlightenment in some places, and manifest Parinirvāṇa in some places, just like the nature of fire, burning in some places and extinguishing in some places. The Buddhas are also like this. For beings who have already matured, the Tathāgata manifests Parinirvāṇa before them; for beings who have not yet matured, he manifests the attainment of perfect enlightenment, in order to allow them to mature and be liberated. Just like the nature of fire, because the kind is the same, the Dharmakāya (法身, Dharma body) is also like this, because the nature of Tathātā (真如, suchness) is the same.
Treatise says: These two do not actually exist, because the Buddhas are eternally abiding.
Explanation says: Although Bodhi and Parinirvāṇa appear as two, they only change the minds of others, causing others to think that there are two entities, but they do not actually exist. Because the Dharmakāya of the Tathāgata is eternally abiding, without before or after.
Treatise says: The Tathāgata, regarding evil deeds, the human realm and the evil realms, regarding non-brahmacarya practices, abides in the first abiding, I.
Explanation says: This verse explains the profound meaning of the ninth abiding. The Buddhas Tathāgatas abide in the most supreme abiding, abide in the most supreme self. If the Buddhas abide, they will not leave these two places, either abiding in the most supreme abiding, or abiding in the most supreme self. Evil deeds refer to all unwholesome dharmas. The Tathāgata, regarding unwholesome dharmas, constantly abides in the most supreme.
住。最勝住謂真空定。即是聖住。眾生若在人道中。若在惡道中。如來緣彼眾生住。或由第四定。即是天住。謂最勝住。或由大悲即是梵住。謂最勝住。于非梵行法。謂六塵染著。此中佛住最勝我。最勝我即法界清凈。如來恒觀六塵空為體為境。即是佛住。
論曰。
佛一切處行 亦不行一處 於一切生現 非六根境界
論曰。佛一切處行。
釋曰。此下一偈明第十顯現自體甚深。如來后智。于善惡無記法中遍滿恒行。
論曰。亦不行一處。
釋曰。由無分別智。離智境界不可分別。故無一處行。複次由化身無處不行。由法身應身無有行處。
論曰。於一切生現非六根境界。
釋曰。諸佛如來由化身。於一切眾生中顯現具相。諸佛由化身。乃至地獄道等眾生亦見。在彼受生為化度彼故。由諸佛不現似變化性。彼眾生雖見不能了別。謂是已同類故。佛化身非地獄等眾生六根境界。
論曰。
諸惑已滅伏 如毒咒所害 由惑至惑盡 佛證一切智
論曰。諸惑已滅伏如毒咒所害。
釋曰。此下一偈明第十一滅惑甚深。諸惑謂見修煩惱。于菩薩地中先已滅盡。余心煩惱雖復未滅。由智念所伏廢其功用。譬如眾毒咒力所害無複本能。心惑亦
【現代漢語翻譯】 現代漢語譯本： 住。最勝住是指真空定（Sunyata-samadhi，空性禪定）。這就是聖住（Arya-vihāra，聖者的住所）。眾生如果處在人道中，或者處在惡道中，如來就以緣念彼眾生的方式安住。或者通過第四禪定，這就是天住（Deva-vihāra，天人的住所），指最勝住。或者通過大悲心，這就是梵住（Brahma-vihāra，梵天的住所），指最勝住。對於非梵行法，即六塵（色、聲、香、味、觸、法）的染著，在這方面，佛的安住是最殊勝的。最勝我（Paramātman，至上的我）就是法界（Dharmadhatu，一切法的本性）的清凈。如來恒常觀照六塵皆空，以空為本體和境界，這就是佛住（Buddha-vihāra，佛的住所）。
論曰：
佛一切處行，亦不行一處，於一切生現，非六根境界。
論曰：佛一切處行。
釋曰：下面一偈說明第十顯現自體甚深。如來后得智（后得無漏智）于善、惡、無記法中遍滿恒常執行。
論曰：亦不行一處。
釋曰：由於無分別智（Nirvikalpa-jnana，沒有分別的智慧），遠離了智慧的境界，不可分別，所以沒有在一個地方行走。再次，由於化身（Nirmanakaya，佛的化身）無處不行，由於法身（Dharmakaya，佛的法身）和應身（Sambhogakaya，佛的報身）沒有行處。
論曰：於一切生現非六根境界。
釋曰：諸佛如來通過化身，在一切眾生中顯現具足相好。諸佛通過化身，乃至地獄道的眾生也能見到，在那裡受生是爲了化度他們。由於諸佛不顯現類似變化之性，那些眾生雖然見到也不能了別，認為（佛）是與自己同類。佛的化身不是地獄等眾生六根（眼、耳、鼻、舌、身、意）的境界。
論曰：
諸惑已滅伏，如毒咒所害，由惑至惑盡，佛證一切智。
論曰：諸惑已滅伏如毒咒所害。
釋曰：下面一偈說明第十一滅惑甚深。諸惑是指見惑（Dṛṣṭi-heya，知見上的迷惑）和修惑（Bhāvanā-heya，修行上的迷惑）煩惱。在菩薩地（Bodhisattva-bhumi，菩薩的階段）中，（這些煩惱）先前已經滅盡。其餘的心煩惱即使沒有滅盡，由於智慧和正念的制伏，也喪失了作用。譬如各種毒藥被咒力所害，不再有原本的功能，心的迷惑也是如此。
【English Translation】 English version: Dwelling. 'Supreme Dwelling' refers to the Samadhi of Emptiness (Sunyata-samadhi). This is the 'Holy Dwelling' (Arya-vihāra). If sentient beings are in the human realm or in the evil realms, the Tathagata dwells by contemplating those beings. Or, through the Fourth Dhyana (meditative state), this is the 'Heavenly Dwelling' (Deva-vihāra), referring to the Supreme Dwelling. Or, through Great Compassion, this is the 'Brahma Dwelling' (Brahma-vihāra), referring to the Supreme Dwelling. Regarding non-Brahma practices, which are the attachments to the six sense objects (form, sound, smell, taste, touch, and dharma), in this respect, the Buddha's dwelling is the most supreme. The 'Supreme Self' (Paramātman) is the purity of the Dharmadhatu (the realm of all phenomena). The Tathagata constantly observes the emptiness of the six sense objects, taking emptiness as its essence and object; this is the 'Buddha Dwelling' (Buddha-vihāra).
Treatise says:
The Buddha acts everywhere, yet acts nowhere; appears to all beings, yet is not the realm of the six senses.
Treatise says: The Buddha acts everywhere.
Explanation: The following verse explains the tenth, the profound manifestation of the self-nature. The Tathagata's subsequent wisdom (acquired wisdom) pervades and constantly operates in good, evil, and neutral dharmas.
Treatise says: Yet acts nowhere.
Explanation: Because of non-discriminating wisdom (Nirvikalpa-jnana), being apart from the realm of wisdom, it cannot be distinguished, therefore it acts nowhere. Furthermore, because the Nirmanakaya (emanation body) acts everywhere, the Dharmakaya (dharma body) and Sambhogakaya (enjoyment body) have no place of action.
Treatise says: Appears to all beings, yet is not the realm of the six senses.
Explanation: The Buddhas and Tathagatas, through the Nirmanakaya, manifest with complete characteristics among all sentient beings. The Buddhas, through the Nirmanakaya, are even seen by beings in the hell realm, being born there to transform and liberate them. Because the Buddhas do not manifest a nature similar to transformation, those beings, although they see, cannot distinguish, thinking (the Buddha) is of the same kind as themselves. The Buddha's Nirmanakaya is not the realm of the six senses (eye, ear, nose, tongue, body, and mind) of beings in hell and other realms.
Treatise says:
The afflictions are already extinguished and subdued, like poison harmed by a mantra; from affliction to the exhaustion of affliction, the Buddha realizes all-knowing wisdom.
Treatise says: The afflictions are already extinguished and subdued, like poison harmed by a mantra.
Explanation: The following verse explains the eleventh, the profound extinguishing of afflictions. The afflictions refer to the afflictions of view (Dṛṣṭi-heya) and cultivation (Bhāvanā-heya). In the Bodhisattva stage (Bodhisattva-bhumi), (these afflictions) have already been extinguished. Even if the remaining mental afflictions have not been extinguished, due to the subjugation by wisdom and mindfulness, they lose their function. Just as various poisons are harmed by the power of mantras and no longer have their original function, so too are mental afflictions.
爾。智念所守。不能復生二惑染污。
論曰。由惑至惑盡佛證一切智。
釋曰。諸菩薩留隨眠惑為助道分。不同二乘速般涅槃。由此事故修道究竟。得習氣滅盡及證圓智。
論曰。
諦惑成覺分 生死為涅槃 得成大方便 故佛難思議
論曰。諦惑成覺分。
釋曰。此下明第十二不可思議甚深。若由留惑故得惑盡者。二乘集諦成菩薩覺分。如二乘覺分能滅彼集諦。菩薩用彼集諦以滅心惑。故成覺分。
論曰。生死為涅槃。
釋曰。若集諦是覺分。苦諦即是涅槃。何以故。諸菩薩在生死不被染污。起自他兩利皆得圓滿譬如二乘在有餘涅槃。不為二惑所染污。能得自利。
論曰。得成大方便故佛難思議。
釋曰。在因位得大方便。謂般若大悲。在果位得大方便。謂三身。法身是自利方便。餘二身是利他方便。是故如來不可思議。
論曰。由此義故十二種甚深。應知。謂生不住業住甚深。安立數業甚深。正覺甚深。離欲甚深。陰滅甚深。成熟甚深。顯現甚深。菩提般涅槃顯現甚深。住甚深。顯現自體甚深。滅惑甚深。不可思議甚深。
釋曰。佛有三身。諸菩薩若唸佛應緣何身。應緣法身。
論曰。諸菩薩緣法身憶念佛。此念緣幾相。
【現代漢語翻譯】 現代漢語譯本 爾（梵文音譯）。智念所守護，不能再次產生兩種迷惑和染污。
論曰：由於迷惑達到迷惑的止息，佛證得一切智慧。
釋曰：諸位菩薩保留隨眠惑（anusaya-klesha，潛在的煩惱）作為輔助修道的資糧，不同於二乘（聲聞乘和緣覺乘）快速進入涅槃。因此，修道最終圓滿，習氣滅盡，證得圓滿的智慧。
論曰：
諦惑成覺分，生死為涅槃， 得成大方便，故佛難思議。
論曰：諦惑成為覺悟的組成部分。
釋曰：下面闡明第十二種不可思議的甚深之處。如果由於保留迷惑而能達到迷惑的止息，那麼二乘的集諦（苦的根源）就成為菩薩覺悟的組成部分。正如二乘的覺悟成分能夠滅除他們的集諦，菩薩運用他們的集諦來滅除心中的迷惑，因此集諦成為覺悟的組成部分。
論曰：生死即是涅槃。
釋曰：如果集諦是覺悟的組成部分，那麼苦諦（苦的真相）就是涅槃。為什麼呢？因為諸位菩薩在生死輪迴中不被染污，發起自利和他利的行為都能圓滿完成，譬如二乘在有餘涅槃（sa-upadhishesha-nirvana，有餘依涅槃）中，不被兩種迷惑所染污，能夠獲得自利。
論曰：獲得成就大方便，所以佛是難以思議的。
釋曰：在因位時獲得大方便，指的是般若（prajna，智慧）和大悲（karuna，慈悲）。在果位時獲得大方便，指的是三身（trikaya，法身、報身、應身）。法身（dharmakaya，法性身）是自利的方便，其餘二身是利他的方便。因此，如來是不可思議的。
論曰：由於這個緣故，應該瞭解十二種甚深。即：生不住業住甚深，安立數業甚深，正覺甚深，離欲甚深，陰滅甚深，成熟甚深，顯現甚深，菩提般涅槃顯現甚深，住甚深，顯現自體甚深，滅惑甚深，不可思議甚深。
釋曰：佛有三身。諸位菩薩如果憶念佛，應該緣于哪一身呢？應該緣於法身。
論曰：諸位菩薩緣於法身憶念佛，這種憶念緣于幾種相呢？
【English Translation】 English version Er (transliteration of Sanskrit). The wisdom and mindfulness that are guarded cannot give rise to the two defilements of delusion again.
Treatise says: From delusion to the exhaustion of delusion, the Buddha attains all-knowing wisdom.
Explanation: The Bodhisattvas retain the latent defilements (anusaya-klesha) as a support for the path, unlike the two vehicles (Shravakayana and Pratyekabuddhayana) who quickly enter Nirvana. Therefore, the practice of the path is ultimately completed, the habitual tendencies are extinguished, and perfect wisdom is attained.
Treatise says:
The truth of suffering's origin becomes a factor of enlightenment, Birth and death become Nirvana, Attaining great skillful means, Therefore, the Buddha is inconceivable.
Treatise says: The truth of suffering's origin becomes a factor of enlightenment.
Explanation: The following explains the twelfth inconceivable depth. If, by retaining delusion, one can attain the exhaustion of delusion, then the truth of suffering's origin (samudaya-satya) for the two vehicles becomes a factor of enlightenment for the Bodhisattvas. Just as the factors of enlightenment for the two vehicles can extinguish their truth of suffering's origin, the Bodhisattvas use their truth of suffering's origin to extinguish the delusions in their minds, thus the truth of suffering's origin becomes a factor of enlightenment.
Treatise says: Birth and death are Nirvana.
Explanation: If the truth of suffering's origin is a factor of enlightenment, then the truth of suffering (duhkha-satya) is Nirvana. Why? Because the Bodhisattvas in the cycle of birth and death are not defiled, and their actions of benefiting themselves and others are perfectly accomplished, just like the two vehicles in Nirvana with remainder (sa-upadhishesha-nirvana) are not defiled by the two delusions and can attain self-benefit.
Treatise says: Attaining great skillful means, therefore the Buddha is inconceivable.
Explanation: In the causal stage, one attains great skillful means, referring to wisdom (prajna) and great compassion (karuna). In the fruition stage, one attains great skillful means, referring to the three bodies (trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya). The Dharmakaya (Dharma body) is the skillful means for self-benefit, and the other two bodies are the skillful means for benefiting others. Therefore, the Tathagata is inconceivable.
Treatise says: For this reason, the twelve depths should be known. Namely: the depth of arising, non-abiding, and karma abiding; the depth of establishing numerical karma; the depth of perfect enlightenment; the depth of detachment; the depth of the cessation of the aggregates; the depth of maturation; the depth of manifestation; the depth of the manifestation of Bodhi and Nirvana; the depth of abiding; the depth of manifesting self-nature; the depth of extinguishing delusion; and the depth of inconceivability.
Explanation: The Buddha has three bodies. If the Bodhisattvas remember the Buddha, which body should they focus on? They should focus on the Dharmakaya.
Treatise says: When the Bodhisattvas remember the Buddha by focusing on the Dharmakaya, how many aspects does this remembrance focus on?
釋曰。法身有無量甚深道理。若緣法身應緣幾相。
論曰。若略。說諸菩薩依法身。修習唸佛有七種相。
釋曰。此七相是法身正用。即是法身圓德。為顯唸佛須緣此圓德故。略說七相。一諸佛圓德屬自心。由六通自在故。二此德常住是真實善故。三最無過失滅習氣盡故。四無惓無難無功用故。五受大法樂由諸土清凈故。六無苦無難無染障故。七有大事用平等利他故。若菩薩憶念此七種圓德。則能通達法身。須依法身修習唸佛者。為顯學一切觀行門皆緣真如得成。若不緣真如則觀行不清凈。
論曰。何等為七。一諸佛於一切法。至無等自在。
釋曰。三世諸佛於六通境得最極自在。同類人不能為礙。下類人非所能及。在有心無心位中恒不廢。以修習成熟故。故名自在。非聲聞獨覺菩薩所得。又於世間無可譬。故名無等。
論曰。如此修習唸佛。
釋曰。令此念與法身成一。故名修習。
論曰。於一切世界。至得無礙無邊六通智故。
釋曰。諸佛成就六通。於十方世界無能沮損。無有限極。不同二乘有礙有邊故。如來通慧自在無等。
論曰。此中說偈。
釋曰。若諸佛於一切法有無等自在。云何一切眾生不悉般涅槃。為釋此難是故說偈。此偈為
【現代漢語翻譯】 現代漢語譯本：
釋曰：法身（Dharmakaya，佛的法性之身）有無量甚深的道理。如果緣法身，應該緣哪幾種相？ 論曰：如果簡略地說，諸菩薩依法身，修習唸佛有七種相。 釋曰：這七相是法身的正用，即是法身的圓滿功德。爲了顯現唸佛需要緣此圓滿功德，所以簡略地說這七相。一、諸佛的圓滿功德屬於自心，由於六神通自在的緣故。二、此功德常住是真實的善的緣故。三、最沒有過失，滅盡習氣的緣故。四、沒有疲倦，沒有困難，沒有功用的緣故。五、領受大法樂，由於諸佛國土清凈的緣故。六、沒有痛苦，沒有災難，沒有染污障礙的緣故。七、有大事因緣的作用，平等利益他人的緣故。如果菩薩憶念這七種圓滿功德，就能通達法身。必須依法身修習唸佛的原因，是爲了顯示學習一切觀行法門都緣于真如（Tathata，事物的真實本性）才能成就。如果不緣于真如，那麼觀行就不清凈。 論曰：哪七種相？一、諸佛對於一切法，達到無等自在。 釋曰：三世諸佛在六神通的境界中得到最極的自在，同類的人不能阻礙，下類的人無法企及，在有心無心的狀態中恒常不廢止，因為修習成熟的緣故，所以名為自在。不是聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、獨覺（Pratyekabuddha，靠自己力量證悟的修行者）、菩薩（Bodhisattva，為利益眾生而發願成佛的修行者）所能得到的。又在世間沒有可以比擬的，所以名為無等。 論曰：如此修習唸佛。 釋曰：令此念與法身成為一體，所以名為修習。 論曰：於一切世界，達到得到無礙無邊的六通智的緣故。 釋曰：諸佛成就六神通，在十方世界沒有能夠沮喪損害的，沒有有限的邊際，不同於二乘（聲聞乘和緣覺乘）有障礙有邊際的緣故。如來的通慧自在無等。 論曰：此中說偈。 釋曰：如果諸佛對於一切法有無等自在，為什麼一切眾生不全部般涅槃（Parinirvana，完全的涅槃）？爲了解釋這個疑問，所以說偈。這個偈為...
【English Translation】 English version:
Commentary: The Dharmakaya (the Dharma-nature body of the Buddha) possesses immeasurable and profound principles. If one contemplates the Dharmakaya, which aspects should one contemplate? Treatise: Briefly speaking, Bodhisattvas, relying on the Dharmakaya, cultivate mindfulness of the Buddha through seven aspects. Commentary: These seven aspects are the proper functions of the Dharmakaya, which are the complete virtues of the Dharmakaya. To reveal that mindfulness of the Buddha requires contemplating these complete virtues, these seven aspects are briefly described. First, the complete virtues of all Buddhas belong to one's own mind, due to the freedom of the six supernormal powers. Second, this virtue is permanent because it is truly good. Third, it is without fault, because it has extinguished all habitual tendencies. Fourth, it is without weariness, without difficulty, and without effort. Fifth, one receives great Dharma bliss because the Buddha-lands are pure. Sixth, there is no suffering, no calamity, and no defilement or obstruction. Seventh, there is the function of great events, benefiting others equally. If Bodhisattvas remember these seven kinds of complete virtues, they can understand the Dharmakaya. The reason why one must rely on the Dharmakaya to cultivate mindfulness of the Buddha is to show that learning all contemplation practices is accomplished by relying on Suchness (Tathata, the true nature of things). If one does not rely on Suchness, then the contemplation practice is not pure. Treatise: What are the seven aspects? First, all Buddhas attain unequaled freedom regarding all dharmas. Commentary: The Buddhas of the three times attain the utmost freedom in the realm of the six supernormal powers. Those of the same kind cannot obstruct them, and those of lower kinds cannot reach them. They are constantly unceasing in states of mind and no-mind, because of the maturity of cultivation. Therefore, it is called freedom. It is not attainable by Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), or Bodhisattvas (those who aspire to become Buddhas for the benefit of all beings). Furthermore, there is nothing comparable in the world, so it is called unequaled. Treatise: Thus, cultivate mindfulness of the Buddha. Commentary: Make this mindfulness become one with the Dharmakaya, therefore it is called cultivation. Treatise: In all worlds, one attains unobstructed and boundless six supernormal powers of wisdom. Commentary: The Buddhas accomplish the six supernormal powers, and in the ten directions, there is nothing that can frustrate or harm them. There are no limits, unlike the Two Vehicles (Sravakayana and Pratyekabuddhayana), which have obstructions and limits. The Tathagata's wisdom and freedom are unequaled. Treatise: Here, a verse is spoken. Commentary: If all Buddhas have unequaled freedom regarding all dharmas, why do all sentient beings not completely enter Parinirvana (complete Nirvana)? To explain this difficulty, a verse is spoken. This verse is for...
顯此因由此因故彼不般涅槃。
論曰。
被障因不具 一切眾生界 住二種定中 諸佛無自在
論曰。被障因不具。
釋曰。一切眾生若有業等諸障。諸佛於此位中不能令彼般涅槃。通慧由被障故不得自在。若眾生無涅槃性。名因不具。諸佛於此位中。不能令彼般涅槃。通慧亦無自在。無涅槃性。謂貪著生死不信樂大乘。
論曰。一切眾生界。住二種定中。諸佛無自在。
釋曰。眾生界。謂四大空識六界是實。依此六界假立眾生。眾生是假名。有六道差別故言一切。如此眾生若在二種定中。一所作業定。二受果報定作業定。謂凡夫所作十惡等。業決定應感四惡道報。果報定。謂極鈍根顛狂眾生。及正受四惡道報。如來於此眾生亦無自在。何以故。以無外緣故。
論曰。二如來身常住。
釋曰。以十種因。共證法身及眾德常住三因。證法身。七因證余身。三因證法身者如論。
論曰。由真如無間解脫一切垢故。
釋曰。此即三因中一因。真如謂道后真如。無間位即佛金剛心。能滅最後微細無明。及無有生死苦集二諦。故言解脫一切垢。此無垢清凈真如是常住法。諸佛以此為身故。諸佛身常住。由此身常住。依此身有眾德故。眾德亦常住。此常住以真
【現代漢語翻譯】 現代漢語譯本 因為這個原因和那個原因，所以他們沒有般涅槃（Parinirvana，完全的涅槃）。
論曰：
被業障所阻，因緣不具足， 一切眾生界， 處於兩種定中， 諸佛也沒有自在。
論曰：被業障所阻，因緣不具足。
釋曰：一切眾生如果有業等各種障礙，諸佛在這個階段中不能讓他們般涅槃。因為通達智慧被業障所阻，所以不能自在。如果眾生沒有涅槃的本性，就叫做因緣不具足。諸佛在這個階段中，也不能讓他們般涅槃，通達智慧也沒有自在。沒有涅槃的本性，指的是貪戀生死，不相信和喜愛大乘佛法。
論曰：一切眾生界，處於兩種定中，諸佛也沒有自在。
釋曰：眾生界，指的是四大（四大元素）、空（空性）、識（意識）這六界是真實的。依靠這六界，假立為眾生。眾生是假名，因為有六道（地獄、餓鬼、畜生、阿修羅、人、天）的差別，所以說一切。這樣的眾生如果在兩種定中，一是所作業定（由行為決定的），二是受果報定（由果報決定的）。作業定，指的是凡夫所作的十惡業等，這些業決定會感召四惡道（地獄、餓鬼、畜生、阿修羅）的果報。果報定，指的是極度愚鈍、瘋狂的眾生，以及正在承受四惡道果報的眾生。如來對於這些眾生也沒有自在。為什麼呢？因為沒有外在的因緣可以幫助他們。
論曰：二、如來身常住。
釋曰：用十種原因，共同證明法身（Dharmakaya，佛的法身）以及各種功德是常住的。三種原因證明法身，七種原因證明其他身。三種原因證明法身，如下文所說。
論曰：由於真如（Tathata，事物的真實本性）沒有間斷地解脫一切垢染的緣故。
釋曰：這是三種原因中的一個原因。真如指的是道后真如。無間位指的是佛的金剛心（Vajra heart，比喻堅不可摧的智慧）。能夠滅除最後微細的無明（Avidya，無知），並且沒有生死苦集二諦（Dukkha, Samudaya，苦和苦的根源）。所以說解脫一切垢染。這沒有垢染、清凈的真如是常住的法。諸佛以此為身，所以諸佛身是常住的。由於這個身是常住的，依靠這個身有各種功德，所以各種功德也是常住的。這個常住以真
【English Translation】 English version Because of this cause and that cause, they do not attain Parinirvana (complete Nirvana).
Treatise says:
Obstructed by hindrances, causes incomplete, All realms of sentient beings, Abide in two kinds of fixed states, Buddhas have no freedom.
Treatise says: Obstructed by hindrances, causes incomplete.
Explanation: If all sentient beings have various hindrances such as karma, Buddhas cannot cause them to attain Parinirvana in this state. Because penetrating wisdom is obstructed, it is not free. If sentient beings do not have the nature of Nirvana, it is called incomplete cause. Buddhas cannot cause them to attain Parinirvana in this state, and penetrating wisdom also has no freedom. Lacking the nature of Nirvana means being attached to birth and death and not believing in or delighting in Mahayana Buddhism.
Treatise says: All realms of sentient beings, abide in two kinds of fixed states, Buddhas have no freedom.
Explanation: The realm of sentient beings refers to the six realms—the four great elements (earth, water, fire, wind), emptiness (Shunyata), and consciousness (Vijnana)—as real. Based on these six realms, sentient beings are nominally established. Sentient beings are nominal designations, and because there are differences in the six paths (hell, hungry ghosts, animals, Asuras, humans, and Devas), it is said 'all.' If such sentient beings are in two kinds of fixed states, one is fixed by actions (karma), and the other is fixed by the result of retribution (Vipaka). Fixed by actions refers to the ten non-virtuous actions performed by ordinary beings, which will definitely cause the retribution of the four evil paths (hell, hungry ghosts, animals, and Asuras). Fixed by the result of retribution refers to extremely dull-witted, insane sentient beings, and those who are currently experiencing the retribution of the four evil paths. The Tathagata also has no freedom over these sentient beings. Why? Because there are no external conditions to help them.
Treatise says: Two, the body of the Tathagata is permanent.
Explanation: Using ten reasons to jointly prove that the Dharmakaya (the Dharma body of the Buddha) and various merits are permanent. Three reasons prove the Dharmakaya, and seven reasons prove the other bodies. The three reasons for proving the Dharmakaya are as follows.
Treatise says: Because of the uninterrupted liberation from all defilements by Suchness (Tathata).
Explanation: This is one of the three reasons. Suchness refers to Suchness after the path. The uninterrupted state refers to the Vajra heart (indestructible wisdom) of the Buddha. It can extinguish the last subtle ignorance (Avidya), and there are no two truths of suffering and its origin (Dukkha, Samudaya). Therefore, it is said to be liberated from all defilements. This undefiled, pure Suchness is a permanent Dharma. Buddhas take this as their body, so the body of the Buddhas is permanent. Because this body is permanent, and based on this body there are various merits, so various merits are also permanent. This permanence is based on Suchness.
實性為相。
論曰。三如來最無失一切惑障。及智障永相離故。
釋曰。一切有失無失眾生中。如來最無失。由過失因緣已滅盡故。現在已滅未來不生。故言永相離。
論曰。四一切如來事無功用成。
釋曰。作意名功用。緣三世起。謂我已作正作當作。離如此作意名無功用。但由本願力。所欲作事。自然皆成。
論曰。不由功用。恒起正事永不捨故。
釋曰。若由功用有正事。則有起不起。以不由功用。是故恒起。由本願無盡故永不捨。以眾生不盡故。本願不盡。
論曰。五如來大富樂位。
釋曰。大富由外財大樂由正法。
論曰。一切佛土最微妙清凈。為富樂故。
釋曰。凈土中有八不可得二可得。故名最微妙清凈。八不可得者。一外道。二有苦眾生。三生姓家富等差別。四惡行人。五破戒人。六惡道。七下乘。八下意下行諸菩薩。二可得者。一最上品。意行諸菩薩。二諸如來顯現於世。所住為最微清凈。能住為最妙清凈。
論曰。六如來最無染著。
釋曰。上心惑為染。隨眠惑爲著。又約惑障為染。智障爲著。又煩惱有二相。一以喜為相。二以憂為相。欲慢見等以喜為相瞋疑無明等以。憂為相。喜相惑為染。憂相惑爲著。二惑皆滅
【現代漢語翻譯】 現代漢語譯本 實性為相。
論曰：三如來最無失，一切惑障及智障永相離故。
釋曰：一切有失無失眾生中，如來最無失。由過失因緣已滅盡故，現在已滅未來不生，故言永相離。
論曰：四一切如來事無功用成。
釋曰：作意名功用，緣三世起，謂我已作、正作、當作。離如此作意名無功用，但由本願力，所欲作事，自然皆成。
論曰：不由功用，恒起正事永不捨故。
釋曰：若由功用有正事，則有起不起。以不由功用，是故恒起。由本願無盡故永不捨，以眾生不盡故，本願不盡。
論曰：五如來大富樂位。
釋曰：大富由外財，大樂由正法。
論曰：一切佛土最微妙清凈，為富樂故。
釋曰：凈土中有八不可得二可得，故名最微妙清凈。八不可得者：一外道，二有苦眾生，三生姓家富等差別，四惡行人，五破戒人，六惡道，七下乘，八下意下行諸菩薩。二可得者：一最上品意行諸菩薩，二諸如來顯現於世。所住為最微清凈，能住為最妙清凈。
論曰：六如來最無染著。
釋曰：上心惑為染，隨眠惑爲著。又約惑障為染，智障爲著。又煩惱有二相：一以喜為相，二以憂為相。欲慢見等以喜為相，瞋疑無明等以憂為相。喜相惑為染，憂相惑爲著。二惑皆滅。
【English Translation】 English version Reality is characterized by its true nature.
Treatise states: The three Tathagatas (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] are most free from faults, because all afflictive obscurations and cognitive obscurations are forever separated from them.
Explanation states: Among all sentient beings, whether with or without faults, the Tathagata (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] is the most free from faults. This is because the causes and conditions of faults have been completely extinguished. The present has been extinguished, and the future will not arise. Therefore, it is said that they are forever separated.
Treatise states: All the deeds of the four Tathagatas (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] are accomplished without effort.
Explanation states: 'Effort' means intentional action, which arises in relation to the three times, thinking, 'I have done, I am doing, I will do.' To be free from such intentional action is called 'without effort.' But due to the power of original vows, whatever one wishes to do is naturally accomplished.
Treatise states: Not relying on effort, they constantly engage in virtuous deeds and never abandon them.
Explanation states: If virtuous deeds were dependent on effort, there would be times of arising and not arising. Because it is not dependent on effort, it constantly arises. Because the original vows are inexhaustible, they are never abandoned. Because sentient beings are inexhaustible, the original vows are inexhaustible.
Treatise states: The five Tathagatas (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] possess great wealth and happiness.
Explanation states: Great wealth comes from external riches, and great happiness comes from the true Dharma.
Treatise states: All Buddha-lands are most subtle and pure, for the sake of wealth and happiness.
Explanation states: In the pure land, there are eight unobtainable and two obtainable qualities, hence it is called most subtle and pure. The eight unobtainable are: 1. non-Buddhists, 2. sentient beings suffering, 3. distinctions in birth, family, wealth, etc., 4. evil-doers, 5. those who break precepts, 6. evil realms, 7. the lower vehicle, 8. bodhisattvas with inferior intentions and practices. The two obtainable are: 1. bodhisattvas with the most superior intentions and practices, 2. all Tathagatas (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] appearing in the world. What they dwell in is the most subtle purity, and the ability to dwell is the most wonderful purity.
Treatise states: The six Tathagatas (如來) [one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'] are most free from attachment.
Explanation states: Afflictions of the upper mind are 'attachment' (染), and latent afflictions are 'clinging' (著). Also, afflictive obscurations are 'attachment' (染), and cognitive obscurations are 'clinging' (著). Furthermore, afflictions have two aspects: 1. characterized by joy, 2. characterized by sorrow. Desires, pride, views, etc., are characterized by joy, while anger, doubt, ignorance, etc., are characterized by sorrow. Afflictions characterized by joy are 'attachment' (染), and afflictions characterized by sorrow are 'clinging' (著). Both afflictions are extinguished.
盡故名無染著。
論曰。出現世間非一切世法所染。如塵不能染空故。
釋曰。因立故名出世。果成故名現世。又自利圓滿故名出世。利他圓滿故名現世。或佛出世未現於世。如已成道未轉法輪。若轉法輪。世間方能了別是佛是一切智。世間所了別故名現世。如來雖受用衣食等四緣。為生長眾生善根。非為資益自身。於此緣中不生憂喜。故不為世法之所染污。空以非有為體。體無礙故不為有物所染。如來亦爾。
論曰。七如來於世間有大事用。
釋曰。如來出世以化身成道。乃至般涅槃名大事。此身所作眾生利益事名用。
論曰。由現成無上菩提及大般涅槃。未成熟眾生令成熟。已成熟眾生令解脫故。
釋曰。為未下種及未成熟眾生令下種成熟故。現成菩提。為已成熟未解脫眾生。令解脫故。現般涅槃。
論曰。此中說偈。
釋曰。此中說二偈。重明七相。顯法身七種圓德。
論曰。
隨屬如來心 圓德常無失 無功用能施 眾生大法樂
論曰。隨屬如來心圓德。
釋曰。諸佛圓德。謂六通等。但屬自心不關外緣。
論曰。常。
釋曰。此圓德由依常住法身真實善為性故。眾德皆常。
論曰。無失。
釋曰
【現代漢語翻譯】 現代漢語譯本： 盡故名無染著。
論曰：出現在世間卻不被一切世俗之法所染污，就像灰塵不能染污虛空一樣。
釋曰：因為立下誓願而名為出世，因為果位的成就而名為現世。又或者，因為自利圓滿而名為出世，因為利他圓滿而名為現世。或者說，佛陀出世但尚未顯現於世間，就像已經成就佛道但尚未轉法輪一樣。如果轉法輪，世間才能分辨出這是佛，是具有一切智慧的人。因為世間能夠了解分辨，所以名為現世。如來雖然受用衣食等四種資緣，是爲了增長眾生的善根，而不是爲了滋養自身，對於這些因緣不生憂愁或喜悅，所以不被世俗之法所染污。虛空以非有作為本體，因為本體沒有阻礙，所以不被有形之物所染污。如來也是這樣。
論曰：七種如來在世間有重大的作用。
釋曰：如來出世，以化身成就佛道，乃至示現般涅槃，這稱為大事。這個化身所做的利益眾生的事情，稱為作用。
論曰：由於示現成就無上菩提和大般涅槃，使未成熟的眾生得以成熟，已成熟的眾生得以解脫。
釋曰：爲了使未種善根以及未成熟的眾生能夠種下善根並得以成熟，所以示現成就菩提。爲了使已經成熟但尚未解脫的眾生能夠解脫，所以示現般涅槃。
論曰：這裡說一首偈頌。
釋曰：這裡說兩首偈頌，再次闡明七種相，彰顯法身的七種圓滿功德。
論曰：
隨屬如來心，圓德常無失， 無功用能施，眾生大法樂。
論曰：隨順依屬如來的心，具有圓滿的功德。
釋曰：諸佛的圓滿功德，例如六神通等等，只屬於自身的心，不關涉外在的因緣。
論曰：常。
釋曰：這些圓滿功德因為依靠常住的法身，以真實的善為體性，所以各種功德都是恒常的。
論曰：無失。
釋曰：
【English Translation】 English version: 'Jin gu ming wu ran zhuo.' (Exhaustion is therefore named without defilement or attachment.)
Treatise says: Appearing in the world, yet not defiled by all worldly dharmas, just as dust cannot defile the sky.
Explanation says: Because of establishing vows, it is named 'emerging from the world.' Because of the accomplishment of the fruit, it is named 'appearing in the world.' Or, because of the perfection of self-benefit, it is named 'emerging from the world.' Because of the perfection of benefiting others, it is named 'appearing in the world.' Or it can be said that the Buddha emerges in the world but has not yet manifested in the world, just as having attained the Way but not yet turned the Dharma wheel. If the Dharma wheel is turned, the world can then distinguish that this is the Buddha, the one with all wisdom. Because the world can understand and distinguish, it is named 'appearing in the world.' Although the Tathagata (如來) uses the four conditions such as clothing and food, it is to grow the good roots of sentient beings, not to nourish himself. He does not generate sorrow or joy in these conditions, so he is not defiled by worldly dharmas. Emptiness takes non-existence as its substance. Because the substance is without obstruction, it is not defiled by existing things. The Tathagata is also like this.
Treatise says: The seven Tathagatas have great functions in the world.
Explanation says: The Tathagata's appearance in the world, attaining the Way with a manifested body, and even demonstrating Parinirvana (般涅槃), are called great events. The actions performed by this body to benefit sentient beings are called functions.
Treatise says: Because of demonstrating the attainment of unsurpassed Bodhi (菩提) and great Parinirvana, immature sentient beings are caused to mature, and mature sentient beings are caused to be liberated.
Explanation says: In order to enable sentient beings who have not planted good roots or are not yet mature to plant good roots and mature, Bodhi is demonstrated. In order to enable sentient beings who have matured but have not yet been liberated to be liberated, Parinirvana is demonstrated.
Treatise says: Here, a verse is spoken.
Explanation says: Here, two verses are spoken to re-clarify the seven aspects, revealing the seven kinds of perfect virtues of the Dharmakaya (法身).
Treatise says:
'Following and belonging to the Tathagata's mind, Perfect virtues are always without loss, Without effort, able to bestow, Great Dharma joy to sentient beings.'
Treatise says: Following and belonging to the Tathagata's mind are perfect virtues.
Explanation says: The perfect virtues of all Buddhas, such as the six supernormal powers, belong only to one's own mind and are not related to external conditions.
Treatise says: Constant.
Explanation says: These perfect virtues are constant because they rely on the permanent Dharmakaya and take true goodness as their nature. Therefore, all virtues are constant.
Treatise says: Without loss.
Explanation says:
。由法身離一切障。所依無失。故能依亦無失。
論曰。無功用。
釋曰。由修因及本願成熟。所作佛事皆自然成。無惓無難故言無功用。
論曰。能施眾生大法樂。
釋曰。由得凈土自在。有大人能受大法。得弘自如理行。令他如理行故名法樂。
論曰。
遍行無有礙 平等利多人 一切一切佛 智人緣此念
論曰。遍行無有礙。
釋曰。於八世法。如來后智恒分別此事。于中無憂喜心故。遍行無礙。若有礙則有苦。無礙故安樂。諸佛雖行六塵。過於言說。以離有無執故。
論曰。平等利多人。
釋曰。凡夫二乘新行菩薩。及深行菩薩名多人。如來能平等利益。說大富行善道行安樂行自利行二利行。此即是有大事用。
論曰。一切一切佛智人緣此念。
釋曰。一切者即目。智人謂諸菩薩。諸菩薩緣此七相。念一切佛法身。
攝大乘論釋卷第十四 大正藏第 31 冊 No. 1595 攝大乘論釋
攝大乘論釋卷第十五
世親菩薩釋
陳天竺三藏真諦譯
釋智差別勝相第十之三
論曰。複次諸佛如來凈土清凈。其相云何應知。
釋曰。前於七念中。明如來大富樂即是凈土。前但說
【現代漢語翻譯】 現代漢語譯本：由於法身遠離一切障礙，所依之境沒有缺失，所以能依之智也沒有缺失。
論曰：沒有功用。
釋曰：由於修習的因和本來的願力成熟，所作的佛事都自然成就，沒有疲倦和困難，所以說沒有功用。
論曰：能夠施予眾生大法樂。
釋曰：由於得到凈土的自在，有大根器的人能夠接受大法，得以弘揚如理之行，令他人也如理而行，所以稱為法樂。
論曰：
遍行無有礙，平等利多人，一切一切佛，智人緣此念。
論曰：遍行無有礙。
釋曰：對於八世之法，如來的后得智恒常分別此事，于其中沒有憂愁和喜悅的心，所以遍行無礙。如果有所障礙，則會有痛苦，沒有障礙所以安樂。諸佛雖然行於六塵，卻超越了言說，因為遠離了有和無的執著。
論曰：平等利多人。
釋曰：凡夫、二乘、新修行菩薩以及深行菩薩，稱為多人。如來能夠平等利益他們，說大富之行、善道之行、安樂之行、自利之行、二利之行。這就是有大事用。
論曰：一切一切佛智人緣此念。
釋曰：一切，指的是目標。智人，指的是諸菩薩。諸菩薩緣于這七種相，憶念一切佛的法身。
《攝大乘論釋》卷第十四 大正藏第31冊 No. 1595 《攝大乘論釋》
《攝大乘論釋》卷第十五
世親菩薩 釋
陳 天竺三藏 真諦 譯
釋智差別勝相第十之三
論曰：再次，諸佛如來凈土的清凈，它的相狀應當如何瞭解？
釋曰：前面在七念中，說明如來的大富樂就是凈土。前面只是說...
【English Translation】 English version: Because the Dharmakaya (法身) [Dharma body] is free from all obstacles, and the object of reliance is without loss, therefore the wisdom that relies on it is also without loss.
Treatise says: Without effort.
Explanation says: Because the causes cultivated and the original vows have matured, all the Buddha's activities are naturally accomplished, without weariness or difficulty, hence it is said to be without effort.
Treatise says: Able to bestow great Dharma bliss upon sentient beings.
Explanation says: Because of attaining freedom in the Pure Land, great beings are able to receive the Great Dharma, and are able to propagate practice in accordance with the truth, causing others to practice in accordance with the truth, hence it is called Dharma bliss.
Treatise says:
Universally acting without obstruction, equally benefiting many people, all, all Buddhas, wise people contemplate this.
Treatise says: Universally acting without obstruction.
Explanation says: Regarding the eight worldly dharmas, the Tathagata's (如來) [Thus Come One] subsequent wisdom constantly distinguishes these matters, and within them there is no mind of sorrow or joy, therefore universally acting without obstruction. If there were obstruction, there would be suffering; without obstruction, there is peace and happiness. Although the Buddhas act in the six dusts, they transcend words, because they are free from the attachment to existence and non-existence.
Treatise says: Equally benefiting many people.
Explanation says: Ordinary people, those of the Two Vehicles, newly practicing Bodhisattvas (菩薩) [Enlightening beings], and deeply practicing Bodhisattvas are called 'many people.' The Tathagata is able to equally benefit them, speaking of the practice of great wealth, the practice of good paths, the practice of peace and happiness, the practice of self-benefit, and the practice of benefiting both self and others. This is having great purpose and function.
Treatise says: All, all Buddhas, wise people contemplate this.
Explanation says: 'All' refers to the object. 'Wise people' refers to all Bodhisattvas. All Bodhisattvas contemplate the Dharmakaya (法身) [Dharma body] of all Buddhas based on these seven aspects.
Commentary on the Compendium of the Great Vehicle, Volume 14 Taisho Tripitaka, Volume 31, No. 1595, Commentary on the Compendium of the Great Vehicle
Commentary on the Compendium of the Great Vehicle, Volume 15
Vasubandhu (世親) [Name of a Bodhisattva] explains
Translated by Paramartha (真諦) [Name of a translator], Tripitaka Master from India of the Chen Dynasty
Explanation of the Excellent Aspects of the Differences in Wisdom, Tenth Section, Part Three
Treatise says: Furthermore, how should one know the purity of the Pure Land of all Buddhas and Tathagatas (如來) [Thus Come Ones]?
Explanation says: Previously, in the seven contemplations, it was explained that the Tathagata's (如來) [Thus Come One] great wealth and bliss is the Pure Land. Previously, it was only said...
八人不可得二人可得。未明不可得及可得所在之處。今欲顯示此處故。問凈土相。
論曰。如言百千經菩薩藏緣起中說。
釋曰。總舉諸經故稱如言。菩薩藏中有別凈土經。經有百千偈。故名百千經。又華嚴經有百千偈。故名百千經。於此經緣起中廣說凈土相。如此凈土文句顯何功德。
論曰。佛世尊在周遍光明七寶莊嚴處。
釋曰。一金二銀三琉璃四摩娑羅五阿輸摩竭婆六因陀羅尼羅七盧嬉胝柯目多。此一一寶光明皆周遍一切處。此處以七寶為莊嚴。佛住其中。
論曰。能放大光明。普照無量世界。
釋曰。此明七寶光明所照之處。釋周遍義。此兩句明色相圓凈。
論曰。無量妙飾界處各各成立。
釋曰。此莊嚴希有無等故言妙飾。有眾多妙飾故言無量。所遊行地為界。所居地為處。一一界一一處。莊嚴具足故言成立。此句明形貌圓凈。
論曰。大域邊際不可度量。
釋曰。徑度為度。周圍為量。一一佛凈土邊際。非凡夫以由旬等數所能度量。此句明量圓凈。
論曰。出過三界行處。
釋曰。三界集諦為行。三界苦諦為處。凈土非二界苦集所攝。故言出過三界行處。此句明處圓凈。若非苦集諦攝。以何因得生。以何法為體。
論
【現代漢語翻譯】 現代漢語譯本 八個人中找不到，兩個人可以找到。不明白的人無法找到可以找到的地方。現在想要顯示這個地方，所以詢問凈土的景象。
論曰：如《百千經菩薩藏緣起》中所說。
釋曰：總括諸經，所以稱為『如言』。《菩薩藏》中有特別的凈土經。經文有百千偈頌，所以名為《百千經》。又《華嚴經》有百千偈頌，所以名為《百千經》。在這部經的緣起中，廣泛地講述了凈土的景象。這樣的凈土文句顯示了什麼功德呢？
論曰：佛世尊在周遍光明的七寶莊嚴之處。
釋曰：一金，二銀，三琉璃，四摩娑羅（一種寶石），五阿輸摩竭婆（一種寶石），六因陀羅尼羅（藍寶石），七盧嬉胝柯目多（珍珠）。這每一種寶的光明都周遍一切處。這個地方用七寶來莊嚴，佛就住在其中。
論曰：能放出大光明，普遍照耀無量世界。
釋曰：這說明七寶光明所照耀的地方，解釋了『周遍』的含義。這兩句說明了色相的圓滿清凈。
論曰：無量妙飾的界和處，各自成立。
釋曰：因為莊嚴希有，沒有可以比擬的，所以說『妙飾』。因為有很多妙飾，所以說『無量』。所住的土地稱為『界』，所居住的地方稱為『處』。每一個界，每一個處，莊嚴都具足，所以說『成立』。這句說明了形貌的圓滿清凈。
論曰：大區域的邊際不可度量。
釋曰：直徑稱為『度』，周圍稱為『量』。每一尊佛的凈土的邊際，不是凡夫可以用由旬等數量來度量的。這句說明了量的圓滿清凈。
論曰：超出三界的行處。
釋曰：三界的集諦是『行』，三界的苦諦是『處』。凈土不是二界苦集所攝，所以說『超出三界的行處』。這句說明了處的圓滿清凈。如果不是苦集諦所攝，那麼以什麼因緣才能往生？以什麼法為本體呢？
論曰：
【English Translation】 English version Eight people cannot be found, but two can be found. Those who do not understand cannot find the place where it can be found. Now wanting to reveal this place, therefore asking about the appearance of the Pure Land.
Treatise says: As said in the 'Hundred Thousand Sutras Bodhisattva Treasury Origination'.
Explanation says: Generally referring to all sutras, hence called 'As said'. In the 'Bodhisattva Treasury' there is a special Pure Land Sutra. The sutra has hundreds of thousands of verses, hence named 'Hundred Thousand Sutras'. Also, the Avatamsaka Sutra has hundreds of thousands of verses, hence named 'Hundred Thousand Sutras'. In the origination of this sutra, the appearance of the Pure Land is extensively discussed. What merit does such Pure Land wording reveal?
Treatise says: The Buddha World-Honored One is in a place adorned with seven treasures of pervasive light.
Explanation says: One gold, two silver, three lapis lazuli, four masara (a type of gem), five ashma-garbha (a type of gem), six indranila (sapphire), seven lohitika-mukta (pearl). The light of each of these treasures pervades all places. This place is adorned with seven treasures, and the Buddha dwells within it.
Treatise says: Able to emit great light, universally illuminating immeasurable worlds.
Explanation says: This explains the place illuminated by the light of the seven treasures, explaining the meaning of 'pervasive'. These two sentences explain the perfect purity of form and appearance.
Treatise says: Immeasurable wonderful adornment realms and places, each established.
Explanation says: Because the adornment is rare and incomparable, it is called 'wonderful adornment'. Because there are many wonderful adornments, it is called 'immeasurable'. The land where one dwells is called 'realm', and the place where one resides is called 'place'. Each realm, each place, is fully equipped with adornments, hence called 'established'. This sentence explains the perfect purity of form and appearance.
Treatise says: The boundary of the great domain is immeasurable.
Explanation says: Diameter is called 'measure', circumference is called 'quantity'. The boundary of each Buddha's Pure Land cannot be measured by ordinary people using yojanas (an ancient Indian unit of distance) or other numbers. This sentence explains the perfect purity of quantity.
Treatise says: Exceeding the place of practice of the Three Realms.
Explanation says: The Samudaya Satya (truth of the origin of suffering) of the Three Realms is 'practice', and the Dukkha Satya (truth of suffering) of the Three Realms is 'place'. The Pure Land is not included in the suffering and origin of these two realms, hence it is said 'exceeding the place of practice of the Three Realms'. This sentence explains the perfect purity of place. If it is not included in the suffering and origin, then by what cause can one be born there? What dharma is its essence?
Treatise says:
曰。出出世善法功能所生。
釋曰。二乘善名出世。從八地已上乃至佛地。名出出世。出世法為世法對治。出出世法為出世法對治。功能以四緣為相。從出出世善法功能。生起此凈土故。不以集諦為因。此句明因圓凈。何者為出出世善法。無分別智。無分別后智所生善根。名出出世善法。
論曰。最清凈自在唯識為相。
釋曰。菩薩及如來唯識智。無相無功用故言清凈。離一切障無退失故言自在。此唯識智為凈土體故。不以苦諦為體。此句明果圓凈。
論曰。如來所鎮。
釋曰。如此相凈土。如來恒居其中。最為上首故言鎮。此句明主圓凈。
論曰。菩薩安樂住處。
釋曰。自受行正教。教他受行正教名安樂。菩薩于凈土助佛助道。具此二事故名安樂住處。此句明助圓凈。
論曰。無量天龍夜叉阿修羅迦樓羅緊那羅摩睺羅伽人非人等所行。
釋曰。凈土中實無此眾生。欲令不空故。佛化作如此雜類。此句明眷屬圓凈。若有如此眾生諸菩薩等。皆何所食。
論曰。大法味喜樂所持。
釋曰。大乘十二部經名大法。真如解脫等為味。緣此法味生諸菩薩喜樂。長養諸菩薩五分法身。此句明持圓凈。餐此法味作何等業。
論曰。一切眾生。一切利
【現代漢語翻譯】 現代漢語譯本：問：由出世善法和出出世善法的功能所產生。（出出世善法的功能是什麼？）
釋：二乘（聲聞乘和緣覺乘）的善法稱為出世善法。從八地菩薩以上乃至佛的果位，稱為出出世。出世法是針對世間法的對治，出出世法是針對出世法的對治。功能以四緣（因緣、等無間緣、所緣緣、增上緣）為特徵。因為從出出世善法的功能，生起此凈土，所以不以集諦（苦的根源）為因。此句說明因的圓滿清凈。什麼是出出世善法呢？無分別智（不執著于任何概念的智慧）和無分別后智（在獲得無分別智后產生的智慧）所生的善根，稱為出出世善法。
論：以最清凈自在的唯識（只有意識）為相。
釋：菩薩和如來的唯識智，因為沒有相狀和功用，所以稱為清凈。因為遠離一切障礙，沒有退失，所以稱為自在。此唯識智是凈土的本體，所以不以苦諦為本體。此句說明果的圓滿清凈。
論：如來所鎮守。
釋：如此殊勝的凈土，如來恒常居住其中，作為最尊上的首領，所以稱為鎮守。此句說明主的圓滿清凈。
論：菩薩安樂的住處。
釋：自己受持奉行正法，教導他人受持奉行正法，稱為安樂。菩薩在凈土中幫助佛陀弘揚佛法，幫助眾生修行，具備這兩種事，所以稱為安樂住處。此句說明助的圓滿清凈。
論：無量的天、龍、夜叉（Yaksha，一種鬼神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人和非人等所行之處。
釋：凈土中實際上沒有這些眾生。爲了使凈土顯得不空曠，佛陀化現出如此眾多的種類。此句說明眷屬的圓滿清凈。如果有這些眾生和諸菩薩等，他們都吃什麼呢？
論：由大法味和喜樂所滋養。
釋：大乘十二部經稱為大法。真如（事物的真實本性）、解脫等是法味。因緣於此法味，生起諸菩薩的喜樂，長養諸菩薩的五分法身（戒、定、慧、解脫、解脫知見）。此句說明持的圓滿清凈。享用此法味，做什麼樣的事業呢？
論：利益一切眾生。
【English Translation】 English version: Question: It is produced by the function of supramundane wholesome dharmas and super-supramundane wholesome dharmas. (What is the function of super-supramundane wholesome dharmas?)
Explanation: The wholesome dharmas of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called supramundane wholesome dharmas. From the eighth Bhumi (stage of a Bodhisattva) upwards to the state of Buddhahood, it is called super-supramundane. Supramundane dharmas are the antidote to mundane dharmas, and super-supramundane dharmas are the antidote to supramundane dharmas. 'Function' is characterized by the Four Conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya). Because this Pure Land arises from the function of super-supramundane wholesome dharmas, it does not take the Samudaya Satya (the truth of the origin of suffering) as its cause. This sentence explains the perfection and purity of the cause. What are super-supramundane wholesome dharmas? The wholesome roots produced by non-discriminating wisdom (wisdom that does not cling to any concepts) and post-non-discriminating wisdom (wisdom that arises after attaining non-discriminating wisdom) are called super-supramundane wholesome dharmas.
Treatise: It is characterized by the most pure and free-and-easy Consciousness-Only (Vijñāptimātratā).
Explanation: The Consciousness-Only wisdom of Bodhisattvas and Tathagatas is called pure because it has no characteristics or effort. It is called free-and-easy because it is free from all obstacles and does not regress. This Consciousness-Only wisdom is the substance of the Pure Land, so it does not take the Duḥkha Satya (the truth of suffering) as its substance. This sentence explains the perfection and purity of the result.
Treatise: That which is guarded by the Tathagata.
Explanation: In such a Pure Land, the Tathagata constantly resides, as the most supreme leader, therefore it is called 'guarded'. This sentence explains the perfection and purity of the lord.
Treatise: The dwelling place of bliss for Bodhisattvas.
Explanation: To personally receive and practice the correct Dharma, and to teach others to receive and practice the correct Dharma, is called bliss. Bodhisattvas in the Pure Land help the Buddha propagate the Dharma and help sentient beings cultivate, possessing these two qualities, therefore it is called the dwelling place of bliss. This sentence explains the perfection and purity of the assistants.
Treatise: It is frequented by immeasurable Devas (gods), Nagas (dragons), Yakshas (Yaksha, a type of spirit), Asuras (Asura, a type of warlike deity), Garudas (Garuda, a large mythical bird), Kinnaras (Kinnara, a part-human, part-bird deity), Mahoragas (Mahoraga, a large serpent deity), humans, non-humans, and others.
Explanation: In reality, there are no such beings in the Pure Land. In order to make the Pure Land appear not empty, the Buddha manifests such diverse beings. This sentence explains the perfection and purity of the retinue. If there are such beings and Bodhisattvas, what do they eat?
Treatise: It is sustained by the joy of the great Dharma-flavor.
Explanation: The twelve divisions of the Mahayana scriptures are called the great Dharma. Suchness (the true nature of things), liberation, etc., are the flavor of the Dharma. Due to this Dharma-flavor, the joy of the Bodhisattvas arises, nourishing the fivefold Dharmakaya (body of Dharma) of the Bodhisattvas (śīla, samādhi, prajñā, vimukti, vimukti-jñāna-darśana). This sentence explains the perfection and purity of the sustenance. What kind of activities are performed by partaking of this Dharma-flavor?
Treatise: Benefit all sentient beings.
益事為用。
釋曰。凡夫三乘名一切眾生。隨其所能為說正教。令如說修行。離四惡道。離生死。離二乘自愛行。名一切利益。此句明業圓凈。若菩薩于眾生行如此業。能行及行處得何利益。
論曰。一切煩惱災橫所離。
釋曰。三界集諦名一切煩惱。三界苦諦名一切災橫。此二悉離能行行處。此句明利益圓凈。若離如此法。有餘怖畏不。
論曰。非一切魔所行處。
釋曰。凈土中無陰魔煩惱魔死魔天魔故。離一切怖畏。此句明無怖畏圓凈。若凈土中無一切怖畏。六根所受用法悉具有不。
論曰。勝一切莊嚴。如來莊嚴所依處。
釋曰。非唯是有一切所受用具最勝無等。是如來福德智慧行圓滿因所感。如來勝報依止此處。是故最勝。此句明住處圓凈。凈土中以何法為出入路。
論曰。大念慧行出離。
釋曰。大乘正法名大法。于大法中聞慧名念。思慧名慧。修慧名行。此三于凈土是往還道。故名出離。此句明路圓凈。若有此路為乘何法。
論曰。大奢摩他毗缽舍那乘。
釋曰。大乘中五百定名奢摩他。如理如量智名毗缽舍那。以此二為乘。此句明乘圓凈。若有此乘從何門入。
論曰。大空無相無愿解脫門入處。
釋曰。于大乘中三
【現代漢語翻譯】 現代漢語譯本： 益事為用。
解釋：『凡夫三乘』（指凡夫、聲聞乘、緣覺乘三種根器的人）名為一切眾生。隨他們的能力為他們宣說正確的教法，使他們能夠按照所說的去修行，遠離四惡道（地獄、餓鬼、畜生、阿修羅），遠離生死輪迴，遠離二乘（聲聞乘、緣覺乘）的自愛自利的行為，這叫做一切利益。這句話說明了業的圓滿清凈。如果菩薩對於眾生行持這樣的事業，能行者和所行之處能得到什麼利益呢？
論曰：遠離一切煩惱災禍。
解釋：三界（欲界、色界、無色界）的集諦（苦的根源）名為一切煩惱，三界的苦諦（苦果）名為一切災禍。這二者都遠離能行者和所行之處。這句話說明了利益的圓滿清凈。如果遠離了這樣的法，還有其他的怖畏嗎？
論曰：不是一切魔所能行之處。
解釋：凈土中沒有陰魔（五蘊之魔）、煩惱魔、死魔、天魔，所以遠離一切怖畏。這句話說明了無怖畏的圓滿清凈。如果凈土中沒有一切怖畏，那麼六根所感受的受用之法都具備嗎？
論曰：勝過一切莊嚴，是如來莊嚴所依之處。
解釋：不僅僅是擁有一切受用之物，而且是最殊勝無比的。這是如來的福德智慧行圓滿的因所感得的。如來的殊勝果報依止於此，所以是最殊勝的。這句話說明了住處的圓滿清凈。在凈土中以什麼法作為出入的道路呢？
論曰：以大念慧行作為出離。
解釋：大乘正法名為大法。于大法中，聞慧（聽聞佛法所生的智慧）名爲念，思慧（思惟佛法所生的智慧）名為慧，修慧（修行佛法所生的智慧）名為行。這三者在凈土是往還的道路，所以名為出離。這句話說明了道路的圓滿清凈。如果有了這條道路，那麼乘坐什麼法呢？
論曰：乘坐大奢摩他（Śamatha）毗缽舍那（Vipaśyanā）。
解釋：大乘中的五百種禪定名為奢摩他，如理如量之智名為毗缽舍那。以這二者作為乘具。這句話說明了乘具的圓滿清凈。如果有了這個乘具，從什麼門進入呢？
論曰：從大空、無相、無愿解脫門進入。
解釋：于大乘中，三
【English Translation】 English version: Beneficial actions are the purpose.
Explanation: 『Ordinary beings of the Three Vehicles』 (referring to beings of the three capacities: ordinary beings, Śrāvakayāna, and Pratyekabuddhayāna) are called all sentient beings. According to their abilities, the correct teachings are expounded to them, enabling them to cultivate according to what is said, to be apart from the four evil destinies (hell, hungry ghosts, animals, asuras), to be apart from the cycle of birth and death, and to be apart from the self-loving and self-benefiting actions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is called all benefits. This sentence explains the perfect purity of karma. If a Bodhisattva performs such actions for sentient beings, what benefits can the performer and the place of performance obtain?
Treatise: Separated from all afflictions and calamities.
Explanation: The Samudaya-satya (truth of the origin of suffering) of the Three Realms (Desire Realm, Form Realm, Formless Realm) is called all afflictions, and the Duḥkha-satya (truth of suffering) of the Three Realms is called all calamities. Both of these are separated from the performer and the place of performance. This sentence explains the perfect purity of benefits. If one is separated from such a Dharma, are there any other fears?
Treatise: Not a place frequented by all Māras.
Explanation: In the Pure Land, there are no Skandha-māra (Māra of the aggregates), Kleśa-māra (Māra of afflictions), Mṛtyu-māra (Māra of death), and Deva-māra (Māra of the gods), so one is separated from all fears. This sentence explains the perfect purity of no fear. If there is no fear in the Pure Land, are all the Dharmas received by the six senses fully present?
Treatise: Superior to all adornments, it is the place where the adornments of the Tathāgata rely.
Explanation: It is not only that it possesses all the most superior and unparalleled objects of enjoyment, but it is also the result of the perfect causes of the Tathāgata's merit, virtue, wisdom, and conduct. The Tathāgata's superior reward relies on this place, so it is the most superior. This sentence explains the perfect purity of the dwelling place. In the Pure Land, what Dharma is used as the path for entering and exiting?
Treatise: Great mindfulness, wisdom, and practice are the means of liberation.
Explanation: The Great Vehicle's correct Dharma is called the Great Dharma. Within the Great Dharma, the wisdom of hearing (Śruta-mayā prajñā) is called mindfulness, the wisdom of thinking (Cintā-mayā prajñā) is called wisdom, and the wisdom of cultivation (Bhāvanā-mayā prajñā) is called practice. These three are the paths of coming and going in the Pure Land, so they are called liberation. This sentence explains the perfect purity of the path. If there is this path, then what Dharma is ridden?
Treatise: Riding the Great Śamatha (Śamatha) and Vipaśyanā (Vipaśyanā).
Explanation: The five hundred samādhis in the Great Vehicle are called Śamatha, and the wisdom that is in accordance with reason and measure is called Vipaśyanā. These two are used as the vehicle. This sentence explains the perfect purity of the vehicle. If there is this vehicle, from what gate does one enter?
Treatise: Entering through the gate of Great Emptiness, Signlessness, and Wishlessness liberation.
Explanation: In the Great Vehicle, the three
解脫門。一體由無性故空。空故無相。無相故無愿。若至此門得入凈土。此句明門圓凈。世間世界地輪依水輪。水輪依風輪。凈土為依何法。
論曰。無量功德聚所。莊嚴大蓮花王為依止。
釋曰。以大蓮華王。譬大乘所顯法界真如。蓮華雖在泥水之中。不為泥水所污。譬法界真如雖在世間。不為世間法所污。又蓮花性自開發。譬法界真如性自開發。眾生若證皆得覺悟。又蓮花為群蜂所採。譬法界真如為眾聖所用。又蓮花有四德。一香二凈三柔軟四可愛。譬法界真如總有四德。謂常樂我凈。于眾花中最大最勝故名為王。譬法界真如於一切法中最勝。此花為無量色相功德聚所莊嚴。能為一切法作依止。譬法界真如為無量出世功德聚所莊嚴。此法界真如能為凈土作依止。複次如來願力所感寶蓮花。于諸花中最大最勝故名王。無量色相等功德聚所莊嚴。能為凈土作依止。此句明依止圓凈。凈土中何法是如來住處。
論曰。大寶重閣。如來於此中住。
釋曰。此別明如來住處。如世間受用器世界。有無量過失。若受用凈土有何功德。
論曰。如此凈土清凈顯色相圓凈。形貌量處因果主助眷屬持業利益無怖畏住處路乘門依止圓凈。由前文句。如此等圓凈皆得顯現。複次受用如此凈土清凈。一向凈
【現代漢語翻譯】 現代漢語譯本： 解脫門。一體由於無自性所以是空。因為是空所以無相。因為無相所以無愿。如果到達這個解脫門就能進入凈土。這句話說明解脫門是圓滿清凈的。世間世界的大地依靠水輪，水輪依靠風輪。那麼凈土是依靠什麼法呢？
論中說：依靠無量功德聚集所莊嚴的大蓮花王。
解釋說：用大蓮花王來比喻大乘所闡釋的法界真如。蓮花雖然生長在泥水之中，卻不被泥水所污染，比喻法界真如雖然存在於世間，卻不被世間法所污染。而且蓮花的本性是自然開放，比喻法界真如的本性是自然顯現的，眾生如果證悟就能覺醒。還有，蓮花被眾多的蜜蜂採蜜，比喻法界真如被眾多的聖賢所用。而且蓮花有四種美德：一是香，二是凈，三是柔軟，四是可愛。比喻法界真如總共有四種美德，即常、樂、我、凈。在眾多的花中最大最殊勝，所以稱為王。比喻法界真如在一切法中最殊勝。這朵蓮花被無量的色相功德聚集所莊嚴，能夠作為一切法的依靠。比喻法界真如被無量出世功德聚集所莊嚴。這個法界真如能夠作為凈土的依靠。再次，如來願力所感應的寶蓮花，在各種花中最大最殊勝，所以稱為王。被無量的色相等功德聚集所莊嚴，能夠作為凈土的依靠。這句話說明凈土的依靠是圓滿清凈的。那麼凈土中什麼法是如來居住的地方呢？
論中說：大寶重閣，如來就在這裡面居住。
解釋說：這裡特別說明如來居住的地方。如果世間所受用的器世界，有無量的過失，那麼受用凈土有什麼功德呢？
論中說：像這樣的凈土清凈，顯現的色相圓滿清凈，形貌、量、處所、因果、主、助、眷屬、持業、利益、沒有怖畏、居住的地方、道路、交通工具、門、依靠都是圓滿清凈的。通過前面的文句，像這些圓滿清凈都能夠顯現出來。再次，受用像這樣的凈土是清凈的，永遠是清凈的。
【English Translation】 English version: The Gate of Liberation. Because the one entity is without inherent nature, it is empty (śūnya). Because it is empty, it is without characteristics (animitta). Because it is without characteristics, it is without aspiration (apraṇihita). If one reaches this gate, one can enter the Pure Land. This sentence clarifies that the gate is perfectly pure. In the worldly realm, the earth wheel relies on the water wheel, and the water wheel relies on the wind wheel. On what Dharma does the Pure Land rely?
The Treatise says: It relies on the Great Lotus King, adorned with a collection of immeasurable merits.
The Commentary says: The Great Lotus King is used as a metaphor for the suchness (tathatā) of the Dharma Realm (dharmadhātu) revealed by the Mahayana. Although the lotus flower grows in mud and water, it is not defiled by the mud and water, which is a metaphor for the suchness of the Dharma Realm not being defiled by worldly dharmas even though it exists in the world. Moreover, the nature of the lotus flower is to open naturally, which is a metaphor for the suchness of the Dharma Realm manifesting naturally; if sentient beings realize it, they can awaken. Furthermore, the lotus flower is gathered by many bees, which is a metaphor for the suchness of the Dharma Realm being used by many sages. Moreover, the lotus flower has four virtues: fragrance, purity, softness, and loveliness. This is a metaphor for the suchness of the Dharma Realm having four virtues in total: permanence (nitya), bliss (sukha), self (ātman), and purity (śubha). Among all flowers, it is the greatest and most supreme, hence it is called the King. This is a metaphor for the suchness of the Dharma Realm being the most supreme among all dharmas. This flower is adorned with a collection of immeasurable forms and qualities, and it can serve as the basis for all dharmas. This is a metaphor for the suchness of the Dharma Realm being adorned with a collection of immeasurable supramundane merits. This suchness of the Dharma Realm can serve as the basis for the Pure Land. Furthermore, the precious lotus flower evoked by the power of the vows of the Tathagata (Tathāgata), is the greatest and most supreme among all flowers, hence it is called the King. Adorned with a collection of immeasurable forms and qualities, it can serve as the basis for the Pure Land. This sentence clarifies that the basis of the Pure Land is perfectly pure. Then, what Dharma in the Pure Land is the dwelling place of the Tathagata?
The Treatise says: The Great Jeweled Pavilion. The Tathagata dwells within this.
The Commentary says: This specifically clarifies the dwelling place of the Tathagata. If the world of receptacles used in the world has immeasurable faults, then what merits are there in using the Pure Land?
The Treatise says: Such a Pure Land is pure, and the manifested forms are perfectly pure. The appearance, measure, place, cause and effect, principal, auxiliary, retinue, upholding of karma, benefits, absence of fear, dwelling place, roads, vehicles, gates, and basis are all perfectly pure. Through the preceding sentences, such perfect purities can all be manifested. Furthermore, using such a Pure Land is pure, and it is always pure.
一向樂一向無失一向自在。
釋曰。恒無雜穢故言一向凈。但受妙樂無苦無舍故言一向樂。唯是實善無惡及無記故言一向無失。一切事悉不觀外緣。皆由自心成故名一向自在。複次依大凈說一向凈。依大樂說一向樂。依大常說一向無失。依大我說一向自在。菩薩若憶念如來富樂。應如此知。
論曰。複次諸佛法界。恒時應見有五業。
釋曰。此中應明法身業。而言諸佛法界者。欲顯法身含法界五義故。轉名法界。五義者。一性義。以無二我為性。一切眾生不過此性故。二因義。一切聖人四念處等法。緣此生長故。三藏義。一切虛妄法所隱覆。非凡夫二乘所能緣故。四真實義。過世間法。世間法或自然壞。或由對治壞。離此二壞故。五甚深義。若與此相應。自性成凈善故。若外不相應。自性成㲉故。由法身含法界五義。諸菩薩應見法身恒與五業相應。無時暫離。
論曰。一救濟災橫為業。由唯現盲聾狂等疾惱災橫能滅除故。
釋曰。此明大悲力。若定業報眾生。如來於中則無自在。此如前釋。若不定業報。或現在過失。或有對治業。如此眾生若至佛所。如來作意及不作意。皆能令離此等災橫。
論曰。二救濟惡道為業。從惡處引拔。安立於善處故。
釋曰。此明正行力。如
【現代漢語翻譯】 現代漢語譯本：一向是快樂的，一向是沒有過失的，一向是自在的。
解釋說：永遠沒有雜穢所以說『一向凈』。只是感受妙樂，沒有痛苦沒有捨棄，所以說『一向樂』。唯有真實善良，沒有邪惡以及無記，所以說『一向無失』。一切事情都不觀察外在因緣，全部由自己的心成就，所以叫做『一向自在』。再者，依據大清凈來說『一向凈』，依據大快樂來說『一向樂』，依據大常來說『一向無失』，依據大我來說『一向自在』。菩薩如果憶念如來的富樂，應當這樣理解。
論中說：再者，諸佛的法界，恒常應當見到有五種事業。
解釋說：這裡應當闡明法身的業。而說『諸佛法界』，是想顯示法身包含法界的五種含義。因此轉而稱為法界。五種含義是：一、自性義，以沒有二我為自性，一切眾生都不能超出這個自性。二、因義，一切聖人的四念處等法，依靠這個生長。三、藏義，一切虛妄法所隱藏覆蓋，不是凡夫二乘所能瞭解的。四、真實義，超越世間法，世間法或者自然壞滅，或者由於對治而壞滅，遠離這兩種壞滅。五、甚深義，如果與這個相應，自性成就清凈善良；如果外在不相應，自性成就污穢。由於法身包含法界的五種含義，諸位菩薩應當見到法身恒常與五種事業相應，沒有一時一刻離開。
論中說：一、救濟災難橫禍作為事業。因為只有顯現盲、聾、瘋狂等疾病惱害的災難橫禍才能滅除。
解釋說：這說明大悲的力量。如果是定業報應的眾生，如來對此就沒有自在。這如同前面的解釋。如果是不定業報，或者現在有過失，或者有對治的業，這樣的眾生如果來到佛的處所，如來作意或者不作意，都能使他們脫離這些災難橫禍。
論中說：二、救濟惡道作為事業。從惡處引導拔出，安立在善良之處。
解釋說：這說明正行的力量。如
【English Translation】 English version: Always joyful, always without fault, always free.
Explanation: Eternally without impurities, therefore it is said to be 'always pure'. Only experiencing wonderful bliss, without suffering or abandonment, therefore it is said to be 'always joyful'. Only truly virtuous, without evil or neutral states, therefore it is said to be 'always without fault'. All matters are not observed through external conditions, but are all accomplished by one's own mind, therefore it is called 'always free'. Furthermore, based on great purity, it is said to be 'always pure'; based on great bliss, it is said to be 'always joyful'; based on great permanence, it is said to be 'always without fault'; based on great self, it is said to be 'always free'. If a Bodhisattva remembers the wealth and happiness of the Tathagata (如來，another name for Buddha), they should understand it in this way.
Treatise says: Furthermore, the Dharmadhatu (法界，the realm of Dharma) of all Buddhas should always be seen as having five activities.
Explanation: Here, the activities of the Dharmakaya (法身，the body of Dharma) should be clarified. Saying 'the Dharmadhatu of all Buddhas' is to show that the Dharmakaya contains the five meanings of the Dharmadhatu. Therefore, it is transformed and called Dharmadhatu. The five meanings are: 1. The meaning of nature: taking the absence of a dualistic self as its nature; all sentient beings cannot go beyond this nature. 2. The meaning of cause: all the Four Foundations of Mindfulness (四念處) and other Dharmas of all sages grow based on this. 3. The meaning of treasury: hidden and covered by all false Dharmas, it cannot be understood by ordinary people or those of the Two Vehicles (二乘，Śrāvakayāna and Pratyekabuddhayāna). 4. The meaning of truth: surpassing worldly Dharmas; worldly Dharmas either naturally decay or decay due to antidotes, being apart from these two decays. 5. The meaning of profoundness: if one is in accordance with this, one's nature becomes pure and virtuous; if one is not in accordance with this externally, one's nature becomes defiled. Because the Dharmakaya contains the five meanings of the Dharmadhatu, all Bodhisattvas should see that the Dharmakaya is always in accordance with five activities, without ever being separated.
Treatise says: 1. Taking the salvation of disasters and misfortunes as its activity, because only the disasters and misfortunes of manifesting blindness, deafness, madness, and other illnesses and afflictions can be eliminated.
Explanation: This explains the power of great compassion. If sentient beings have fixed karmic retribution, the Tathagata has no freedom in this. This is as explained before. If it is unfixed karmic retribution, or there are present faults, or there are antidotal karmas, if such sentient beings come to the Buddha's place, the Tathagata, whether intentionally or unintentionally, can enable them to be free from these disasters and misfortunes.
Treatise says: 2. Taking the salvation of evil paths as its activity, leading and extracting from evil places, and establishing them in virtuous places.
Explanation: This explains the power of right practice. Such as
來作意及不作意。一切眾生若至佛所。無不息惡行善。
論曰。三救濟行非方便為業。諸外道等加行非方便。降伏安立於佛正教故。
釋曰。此明威德力。諸外道多行非方便。若常見外道多行苦行。以計有未來生故。斷見外道多行樂行。以計無未來生故。或思惟自在天為道。或思惟我為道。或思惟自性為道。或思惟我自性中間為道。如此等悉是非方便行。如來以通慧導。降伏其高慢。以記心導降伏其不信。以正教導降伏其邪見。既降伏已。隨其根性安立於三乘正教中。
論曰。四救濟行身見為業。為過度三界。能顯導聖道方便故。
釋曰。此明方便力。一切三界眾生無離身見。身見者。若為多物所成。體是無常故名身。為五陰等和合所成故名多物。未有有。已有滅。故名無常。外道于多計一。于無常執常。謂是一是常為我。為破此見亦非一非常。故名身見。若離身見。則得過三界集度三界苦。說正教名顯。生彼三慧為導。苦法忍已去乃至阿羅漢果名聖道。從出家受戒乃至世第一法。為聖道方便。顯道令修方便得聖道。又如來令眾生離身見出三界。此未是真實聖道。但是聖道方便先顯導令修此方便聖道。為得真實聖道緣由。
論曰。五救濟乘為業。諸菩薩欲偏行別乘。及未定根性聲聞。
【現代漢語翻譯】 現代漢語譯本：關於作意和不作意。一切眾生如果來到佛陀面前，沒有不停止惡行而行善的。
論曰：三種救濟行為並非以方便為事業。各種外道的修行並非方便，因為要降伏他們，並將他們安置於佛陀的正教之中。
釋曰：這說明了佛陀的威德力。許多外道修行並非方便。常見外道多行苦行，因為他們認為有未來生。斷見外道多行樂行，因為他們認為沒有未來生。或者認為自在天是道，或者認為我是道，或者認為自性是道，或者認為我與自性中間是道。這些都是非方便的修行。如來以通達的智慧引導他們，降伏他們的高慢；以記心（宿命通）引導，降伏他們的不信；以正教引導，降伏他們的邪見。降伏之後，根據他們的根性，將他們安置於三乘（聲聞乘、緣覺乘、菩薩乘）正教之中。
論曰：四種救濟行為以身見為事業，爲了使眾生能夠超越三界，能夠顯現和引導通往聖道的方便。
釋曰：這說明了方便力。一切三界眾生沒有離開身見的。身見是指，如果認為身體是由多種事物所組成，其體性是無常的，所以稱為身。因為是由五陰（色、受、想、行、識）等和合而成，所以稱為多物。未有而有，已有而滅，所以稱為無常。外道對於多物執著為一，對於無常執著為常，認為它是一個常住不變的我。爲了破除這種見解，說明它並非一，也並非常，所以稱為身見。如果離開身見，就能超越三界之集（苦集滅道中的集諦），度過三界之苦。宣說正教稱為顯，生起彼三慧（聞慧、思慧、修慧）稱為導。苦法忍（見道位）之後，乃至阿羅漢果，稱為聖道。從出家受戒，乃至世第一法，是聖道的方便。顯現聖道，使眾生修習方便，從而得到聖道。又如來使眾生離開身見，出離三界，這還不是真實的聖道，只是聖道的方便，先顯現和引導他們修習這種方便聖道，作為獲得真實聖道的緣由。
論曰：五種救濟行為以乘（vehicle）為事業。對於那些想要偏向于修行別乘（separate vehicle）的菩薩，以及未確定根性的聲聞（Śrāvaka）。
【English Translation】 English version: Regarding attention and non-attention. If all sentient beings come to the Buddha, there is none who does not cease evil deeds and practice good.
Treatise says: The three salvific actions do not take expedient means as their business. The practices of various non-Buddhist paths are not expedient means, because they are to subdue them and establish them in the Buddha's true teaching.
Explanation says: This explains the power of majestic virtue. Many non-Buddhist paths practice non-expedient means. It is common to see non-Buddhists practicing asceticism, because they believe in future lives. Non-Buddhists with annihilationist views often engage in pleasurable practices, because they believe there are no future lives. Or they think of the Lord of Freedom (Śiva) as the path, or they think of the self as the path, or they think of nature as the path, or they think of the intermediate between the self and nature as the path. All such practices are non-expedient. The Tathāgata guides them with penetrating wisdom, subduing their arrogance; guides them with mindfulness (of past lives), subduing their disbelief; guides them with the true teaching, subduing their wrong views. Having subdued them, according to their capacities, he establishes them in the true teaching of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).
Treatise says: The four salvific actions take the view of self (satkāya-dṛṣṭi) as their business, in order to enable sentient beings to transcend the Three Realms, and to reveal and guide the expedient means to the Noble Path.
Explanation says: This explains the power of expedient means. All sentient beings in the Three Realms have not departed from the view of self. The view of self refers to the idea that the body is composed of many things and its nature is impermanent, hence it is called 'self'. Because it is composed of the five aggregates (skandhas) (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna), it is called 'many things'. It comes into being when it did not exist before, and it ceases to exist after it has existed, hence it is called 'impermanent'. Non-Buddhists cling to one in the many, and cling to permanence in the impermanent, thinking that it is a permanent and unchanging self. To break this view, it is explained that it is neither one nor permanent, hence it is called the view of self. If one departs from the view of self, one can transcend the accumulation (samudaya) of the Three Realms and cross over the suffering of the Three Realms. Proclaiming the true teaching is called 'revealing', and generating the three wisdoms (śruta-mayā prajñā, cintā-mayā prajñā, bhāvanā-mayā prajñā) is called 'guiding'. From the acceptance of suffering (kṣānti) onwards, up to the attainment of Arhatship, is called the Noble Path. From leaving home and receiving precepts, up to the highest mundane dharma, is the expedient means to the Noble Path. Revealing the path enables sentient beings to cultivate expedient means, thereby attaining the Noble Path. Furthermore, the Tathāgata enables sentient beings to depart from the view of self and escape the Three Realms, but this is not yet the true Noble Path, but only the expedient means to the Noble Path, first revealing and guiding them to cultivate this expedient path, as the cause for attaining the true Noble Path.
Treatise says: The five salvific actions take the vehicle (yāna) as their business. For those Bodhisattvas who wish to lean towards practicing a separate vehicle, and for Śrāvakas whose capacities are not yet determined.
能安立彼為修行大乘故。
釋曰。此明真實教力。乘有人法。人有大乘人有小乘人。法有方便乘法有正乘法。轉方便乘修治正乘故。名救濟乘。摩訶般若經說。乘有三義。一性義二行義三果義。二空所顯三無性。真如名性。由此性修十度十地名行。由修此行。究竟證得常樂我凈四德名果。又中邊論說乘有五義。一出離為體謂真如。二福慧為因能引出故。三眾生為攝。如根性攝令至果故。四無上菩提為果。行究竟至此果故。五三惑為障。除此三惑。前四義成故。諸菩薩在十信位中。修大行未堅固。多厭怖生死。慈悲眾生心猶劣薄。喜欲舍大乘本願修小乘道。故言欲偏行別乘。小乘說聲聞。若得信等五根不名定根以未得聖故。若得未知欲知等三根則名定根。以得聖故。若至頂位不名定性。以不免四惡道故。若至忍位名為定性。以免四惡道故。若依小乘解。未得定根性。則可轉小為大。若得定根性則不可轉。如此聲聞。無有改小為大義。云何得說一乘。今依大乘解。未專修菩薩道。悉名未定根性故。一切聲聞皆有可轉為大義。安立如此大小乘人。令修行大乘。
論曰。于如此五業。應知諸佛如來共同此業。
釋曰。世間眾生於五業不同。諸佛五業無不同義。
論曰。此中說偈。
釋曰。欲顯
【現代漢語翻譯】 現代漢語譯本： 能夠安立他們修行大乘的緣故。
解釋：這裡說明真實的教法力量。乘有能乘載的人和所乘載的法。人有大乘之人，也有小乘之人。法有方便乘之法，也有正乘之法。通過轉變方便乘來修習正乘，所以名為救濟乘。《摩訶般若經》說，乘有三種含義：一是體性之義，二是修行之義，三是果報之義。二空所顯的三無性真如名為體性。依此體性修習十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）和十地（歡喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地）名為修行。由修習此行，最終證得常、樂、我、凈四德，名為果報。又《中邊分別論》說，乘有五種含義：一是出離為體，指真如。二是福慧為因，能夠引導出離。三是眾生為所攝，如根據根性攝受眾生令至果地。四是無上菩提為果，修行究竟至此果地。五是三惑（煩惱障、業障、報障）為障礙，去除此三惑，前四義才能成就。諸菩薩在十信位中，修習大行尚未堅固，多厭惡怖畏生死，慈悲眾生的心仍然劣弱，喜歡捨棄大乘本願而修習小乘道，所以說『欲偏行別乘』。小乘說聲聞，如果得到信等五根（信根、精進根、念根、定根、慧根），不名為定根，因為尚未得聖果。如果得到未知欲知根等三根（未知欲知根、已知根、具知根），則名為定根，因為已經得聖果。如果到達頂位，不名為定性，因為不能免除四惡道。如果到達忍位，名為定性，因為能夠免除四惡道。如果依據小乘的解釋，未得定根性，則可以轉小為大。如果得定根性，則不可轉。如此聲聞，沒有改變小為大的道理。如何能說一乘呢？現在依據大乘的解釋，未專心修習菩薩道，都名為未定根性。所以一切聲聞都有可轉為大乘的道理。安立如此大小乘人，令其修行大乘。
論：對於如此五種事業，應當知道諸佛如來共同此業。
解釋：世間眾生對於五種事業各有不同，諸佛的五種事業沒有不同之處。
論：這裡說偈頌。
解釋：想要顯現……
【English Translation】 English version: It is possible to establish them in order to cultivate the Mahayana.
Explanation: This clarifies the power of the true teaching. 'Vehicle' refers to both the person who rides and the Dharma that is ridden. Among people, there are those of the Mahayana and those of the Hinayana. Among Dharmas, there are the expedient vehicle Dharma and the true vehicle Dharma. By transforming the expedient vehicle to cultivate the true vehicle, it is called the 'Saving Vehicle'. The Mahaprajnaparamita Sutra says that 'vehicle' has three meanings: first, the meaning of essence; second, the meaning of practice; and third, the meaning of fruition. The three non-natures revealed by the two emptinesses are called essence. Cultivating the ten perfections (dana, shila, kshanti, virya, dhyana, prajna, upaya, pranidhana, bala, jnana) and the ten bhumis (joyful, stainless, luminous, blazing, very difficult to conquer, manifest, far-reaching, immovable, good wisdom, cloud of Dharma) based on this essence is called practice. By cultivating this practice, ultimately attaining the four virtues of permanence, bliss, self, and purity is called fruition. Furthermore, the Madhyantavibhaga says that 'vehicle' has five meanings: first, liberation as its essence, referring to Suchness (Tathata). Second, merit and wisdom as its cause, capable of leading to liberation. Third, sentient beings as what is encompassed, such as encompassing sentient beings according to their capacities to lead them to the fruition. Fourth, unsurpassed Bodhi as the fruit, the ultimate destination of practice. Fifth, the three obscurations (afflictive obscurations, karmic obscurations, retributive obscurations) as obstacles; removing these three obscurations allows the first four meanings to be accomplished. Bodhisattvas in the ten stages of faith, whose great practices are not yet firm, often abhor and fear samsara, and whose compassion for sentient beings is still weak, prefer to abandon their original Mahayana vows and cultivate the Hinayana path, hence the saying 'desire to exclusively practice a different vehicle'. The Hinayana says that a Shravaka, even if they attain the five roots of faith (faith, vigor, mindfulness, concentration, wisdom), is not called a 'fixed root' because they have not yet attained sainthood. If they attain the three roots such as the root of 'desire to know' (anajñatamajñasyami, ajñendriya, ajñata), they are called 'fixed roots' because they have attained sainthood. If they reach the peak position, they are not called 'fixed nature' because they cannot avoid the four evil destinies. If they reach the stage of forbearance, they are called 'fixed nature' because they can avoid the four evil destinies. According to the Hinayana interpretation, if one has not attained a fixed root nature, then it is possible to transform from small to great. If one has attained a fixed root nature, then it is impossible to transform. Such Shravakas have no possibility of changing from small to great. How can one speak of the One Vehicle? Now, according to the Mahayana interpretation, those who have not exclusively cultivated the Bodhisattva path are all called 'unfixed root nature'. Therefore, all Shravakas have the possibility of transforming to the Mahayana. Establishing such people of both the Mahayana and Hinayana, enabling them to cultivate the Mahayana.
Treatise: Regarding these five activities, it should be known that all Buddhas and Tathagatas share in these activities.
Explanation: Worldly sentient beings differ in their five activities, but the Buddhas' five activities have no differences.
Treatise: Here a verse is spoken.
Explanation: Desiring to reveal...
眾生不同業諸佛同業是故說偈。
論曰。
因依事意及諸行 異故世間許業異
釋曰。此明眾生五業不同。一因二依三事四意五行。因不同者。如別因成地獄。別因成天。別因成人。畜生餓鬼等亦爾。由因不同故作業不同。依不同者依即彼身。由身不同故作業不同。事不同者。如人道中或商估或耕種或事王。如此等事不同。故業不同。意不同者。一切眾生根欲性名意。此等種種不同故業不同。諸行不同者。色等五陰名諸行。色陰中如火所作異水等所作。受所作異想等所作。故業不同。由此五事。此作非彼作。世間愚智皆許其業有異。
論曰。
此五種異於佛無 是故世將同一業
釋曰。前五種事于諸佛悉無。何以故。諸佛因同。同修福德智慧行故。諸佛依同。同一法身故。諸佛事同。同有自利利他事故。諸佛意同。同有利益安樂眾生意故。諸佛無諸行同。同出離有為法故。由無此五異故皆同一業。大悲引導眾生。俱向涅槃故名世將。
論曰。若爾聲聞獨覺非所共得。如此眾德相應諸佛法身。諸佛以何意故。說彼俱趣一乘與佛乘同。
釋曰。若諸佛無前五異。由法身五業是同。二乘人有五業異。不得法身。無五業同。如來為何義故。說二乘人同趣一乘皆得成佛。
【現代漢語翻譯】 現代漢語譯本： 眾生的業不同，諸佛的業相同，所以說了這首偈。
論曰： 因、依、事、意及諸行，異故世間許業異。
釋曰：這說明眾生的五種業不同。一、因，二、依，三、事，四、意，五、行。因不同，比如不同的因成就地獄，不同的因成就天，不同的因成就人，畜生、餓鬼等也是這樣。由於因不同，所以作業不同。依不同，依就是指身體。由於身體不同，所以作業不同。事不同，比如人道中，有做買賣的，有耕種的，有侍奉君王的。如此等事不同，所以業不同。意不同，一切眾生的根、欲、性叫做意。這些種種不同，所以業不同。諸行不同，色等五陰叫做諸行。色陰中，如火所作不同於水等所作。受所作不同於想等所作。所以業不同。由於這五件事，這個所作不是那個所作。世間的愚人和智者都承認業有差異。
論曰： 此五種異於佛無，是故世將同一業。
釋曰：前面說的五種差異在諸佛那裡都沒有。為什麼呢？諸佛的因相同，都修福德智慧行。諸佛的依相同，都是同一法身。諸佛的事相同，都有自利利他的事。諸佛的意相同，都有利益安樂眾生的意。諸佛的諸行相同，都出離有為法。由於沒有這五種差異，所以都同一業。大悲引導眾生，都趨向涅槃，所以叫做世將。
論曰：如果這樣，聲聞（Śrāvaka）和獨覺（Pratyekabuddha）不是（與佛）共同得到的。如此眾德相應的諸佛法身，諸佛以什麼用意，說他們都趨向一乘，與佛乘相同呢？
釋曰：如果諸佛沒有前面說的五種差異，由於法身五業是相同的。二乘人有五業的差異，不得法身，沒有五業相同。如來（Tathāgata）爲了什麼意義，說二乘人同趣一乘，都能成佛呢？
【English Translation】 English version: The beings' karma is different, the Buddhas' karma is the same, therefore this verse is spoken.
Treatise says: Because of differences in cause, reliance, matter, intention, and actions, the world acknowledges differences in karma.
Explanation: This explains that the five karmas of sentient beings are different. First, cause; second, reliance; third, matter; fourth, intention; fifth, actions. The cause is different, for example, different causes create hell, different causes create heaven, different causes create humans, and so on for animals and hungry ghosts. Because the causes are different, the karma created is different. Reliance is different, reliance refers to the body. Because the bodies are different, the karma created is different. Matter is different, for example, in the human realm, some are merchants, some are farmers, some serve kings. Because these matters are different, the karma is different. Intention is different, the roots, desires, and nature of all sentient beings are called intention. Because these are all different, the karma is different. Actions are different, the five aggregates (skandhas) such as form are called actions. Within the form aggregate, what is done by fire is different from what is done by water, and so on. What is done by sensation is different from what is done by perception, and so on. Therefore, the karma is different. Because of these five things, this action is not that action. The foolish and the wise in the world all acknowledge that karma has differences.
Treatise says: These five differences do not exist in the Buddhas, therefore the world leader has the same karma.
Explanation: The five differences mentioned earlier do not exist in the Buddhas. Why? The causes of the Buddhas are the same, they all cultivate meritorious deeds and wisdom. The reliance of the Buddhas is the same, they all have the same Dharma body (Dharmakāya). The matters of the Buddhas are the same, they all have the matter of benefiting themselves and benefiting others. The intentions of the Buddhas are the same, they all have the intention of benefiting and bringing happiness to sentient beings. The actions of the Buddhas are the same, they all transcend conditioned phenomena. Because there are no these five differences, they all have the same karma. Great compassion guides sentient beings, all heading towards Nirvana (Nirvāṇa), therefore they are called world leaders.
Treatise says: If that is the case, the Śrāvaka (hearer) and Pratyekabuddha (solitary realizer) are not commonly attained. With such a Dharma body of the Buddhas corresponding to numerous virtues, with what intention do the Buddhas say that they all head towards the One Vehicle (Ekayāna), which is the same as the Buddha Vehicle?
Explanation: If the Buddhas do not have the five differences mentioned earlier, because the Dharma body's five karmas are the same. The two vehicles have the five differences in karma, they do not attain the Dharma body, they do not have the same five karmas. For what reason does the Tathāgata (Thus Come One) say that the two vehicles head towards the One Vehicle and can all become Buddhas?
論曰。此中說偈。
釋曰。為顯說一乘意。是故說偈。前偈以了義說一乘。后偈以密義說一乘。
論曰。
未定性聲聞 及諸餘菩薩 于大乘引攝 定性說一乘
釋曰。有諸聲聞等。于小乘根性未定。欲引令信受大乘。攝令修行大乘。謂未得令得。已得令不退。云何彼舍小乘道。于大乘般涅槃。佛為此意故佛說一乘。引攝令入住大乘。
論曰。及諸餘菩薩于大乘引攝。
釋曰。有諸菩薩于大乘根性未定。云何安立彼于大乘。令不捨大乘于小乘般涅槃。為此意故佛說一乘。引攝令入住大乘。
論曰。定性說一乘。
釋曰。有諸菩薩。于大乘根性已定。無退異意。為此菩薩故說一乘。
論曰。
法無我解脫 等故性不同 得二意涅槃 究竟說一乘
釋曰。由法等無我等解脫等故說一乘。此中法即真如。一切三乘皆不離真如。是彼所應乘法。由真如法同故說一乘一切法唯法無人。若人實無雲何分別。此人是聲聞。此人是獨覺。此人是菩薩。如此分別不稱道理。由無我義同故說一乘。三乘人同解脫惑障。如佛言解脫與解脫無有差別。由滅惑義同故說一乘三義。同故名等。
論曰。性不同。
釋曰。有二乘人。于自乘位根性不同
【現代漢語翻譯】 現代漢語譯本：論曰：此中宣說了偈頌。 釋曰：爲了彰顯宣說一乘（Ekāyana，唯一乘）的意旨，所以宣說了偈頌。前面的偈頌以了義（Nītārtha，究竟真實之義）宣說一乘，後面的偈頌以密義（Saṃdhyā-bhāṣā，隱秘之義）宣說一乘。 論曰： 『未定性聲聞（Śrāvaka，聽聞佛法而證悟者） 及諸餘菩薩（Bodhisattva，以智慧和慈悲利益眾生者） 于大乘（Mahāyāna，普度眾生之乘）引攝 定性說一乘』 釋曰：有一些聲聞等，對於小乘（Hīnayāna，自度之乘）的根性尚未確定，想要引導他們信受大乘，攝受他們修行大乘，使他們未得者得，已得者不退。他們如何捨棄小乘道，而於大乘般涅槃（Parinirvana，完全寂滅）？佛陀爲了這個意旨，所以說一乘，引導攝受他們入住大乘。 論曰：及諸餘菩薩于大乘引攝。 釋曰：有一些菩薩對於大乘的根性尚未確定，如何安立他們于大乘，使他們不捨棄大乘而於小乘般涅槃？爲了這個意旨，佛陀說一乘，引導攝受他們入住大乘。 論曰：定性說一乘。 釋曰：有一些菩薩，對於大乘的根性已經確定，沒有退轉或改變的心意。爲了這些菩薩的緣故，宣說一乘。 論曰： 『法無我（Anatta，無自性）解脫（vimoksha，從束縛中解脫） 等故性不同 得二意涅槃 究竟說一乘』 釋曰：由於法等、無我等、解脫等，所以說一乘。這裡所說的『法』即是真如（Tathātā，事物的真實本性）。一切三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）都不離真如，真如是他們所應乘之法。由於真如法相同，所以說一乘。一切法唯是法，無人。如果人實無，如何分別？此人是聲聞，此人是獨覺（Pratyekabuddha，不依師而自悟者），此人是菩薩。如此分別不合道理。由於無我之義相同，所以說一乘。三乘人共同解脫惑障。如佛所說，解脫與解脫沒有差別。由於滅惑之義相同，所以說一乘。這三種意義相同，所以名為『等』。 論曰：性不同。 釋曰：有二乘人，于各自的乘位根性不同。
【English Translation】 English version: Treatise says: In this section, verses are spoken. Explanation says: To reveal the meaning of expounding the One Vehicle (Ekāyana), verses are spoken. The previous verses expound the One Vehicle with definitive meaning (Nītārtha), and the following verses expound the One Vehicle with hidden meaning (Saṃdhyā-bhāṣā). Treatise says: 'Those Śrāvakas (hearers) whose nature is undetermined, and all other Bodhisattvas, are drawn into the Mahāyāna (Great Vehicle); the One Vehicle is spoken for those of determined nature.' Explanation says: There are some Śrāvakas, etc., whose roots in the Hīnayāna (Small Vehicle) are not yet determined. [We] wish to guide them to believe in and accept the Mahāyāna, to gather them to cultivate the Mahāyāna, to cause them to attain what they have not yet attained, and to prevent them from regressing from what they have already attained. How do they abandon the path of the Hīnayāna and enter Parinirvana (complete nirvana) in the Mahāyāna? For this intention, the Buddha speaks of the One Vehicle, guiding and gathering them to enter and dwell in the Mahāyāna. Treatise says: And all other Bodhisattvas are drawn into the Mahāyāna. Explanation says: There are some Bodhisattvas whose roots in the Mahāyāna are not yet determined. How do we establish them in the Mahāyāna, so that they do not abandon the Mahāyāna and enter Parinirvana in the Hīnayāna? For this intention, the Buddha speaks of the One Vehicle, guiding and gathering them to enter and dwell in the Mahāyāna. Treatise says: The One Vehicle is spoken for those of determined nature. Explanation says: There are some Bodhisattvas whose roots in the Mahāyāna are already determined, and who have no intention of regressing or changing. For the sake of these Bodhisattvas, the One Vehicle is spoken. Treatise says: 'Because the Dharma (law), non-self (Anatta), and liberation (vimoksha) are equal, the natures are different; Attaining Nirvana with two intentions, ultimately the One Vehicle is spoken.' Explanation says: Because the Dharma, non-self, liberation, etc., are equal, the One Vehicle is spoken. Here, the 'Dharma' is Tathātā (suchness, the true nature of things). All three vehicles (Triyāna) are inseparable from Tathātā; it is the Dharma that they should ride. Because the Dharma of Tathātā is the same, the One Vehicle is spoken. All dharmas are only dharmas; there is no person. If there is truly no person, how can we distinguish? This person is a Śrāvaka, this person is a Pratyekabuddha (solitary Buddha), this person is a Bodhisattva. Such distinctions are not reasonable. Because the meaning of non-self is the same, the One Vehicle is spoken. People of the three vehicles commonly liberate themselves from the obstructions of delusion. As the Buddha said, there is no difference between liberation and liberation. Because the meaning of extinguishing delusion is the same, the One Vehicle is spoken. These three meanings are the same, so they are called 'equal'. Treatise says: The natures are different. Explanation says: There are people of the two vehicles whose roots are different in their respective vehicle positions.
。此人雖求二乘道。未得二乘。由二乘根性未定故。可轉作大乘根性。為化此人故說一乘。
論曰。得二意涅槃。
釋曰。二意中初名于眾生平等意。諸聲聞等人。於一切眾生作如此意。彼即是我。我即是彼。由此意故。謂彼得正覺即是我得正覺。我得正覺即是彼得正覺。如我應解脫自身。亦應如此解脫眾生。為如此意故說一乘。后名於法如平等意。諸聲聞等人。如來於法華經中。為其授記已得佛意。但得法如平等意。未得佛法身。若得此法如平等意。彼作是思惟。如來法如即是我法如。由如此意故說一乘。複次於法花大集中。有諸菩薩名同舍利弗等。此菩薩得此意。佛為授記故說一乘。複次佛化作舍利弗等聲聞。為其授記欲令已定根性聲聞。更練根為菩薩。未定根性聲聞。令直修佛道。由佛道般涅槃。如佛言曰我今覺了過去世中。已經無量無數劫依聲聞乘般涅槃。欲顯小乘非究竟處。令其舍小求大故。現為此事。由如此義故說一乘。
論曰。究竟說一乘。
釋曰。若說乘義唯一乘是乘。所餘非乘。若過此乘。無別行故。余乘有上所謂佛乘。由此義故。若彼乘比此乘。此乘無等。彼乘失沒故名究竟。由如此義故說一乘。
論曰。三世諸佛若共一法身。云何世數于佛不同。
釋曰
【現代漢語翻譯】 現代漢語譯本：這個人雖然尋求二乘（聲聞乘和緣覺乘）的道，但尚未證得二乘的果位，因為他們的二乘根性尚未確定，可以轉變為大乘（菩薩乘）的根性。爲了教化這些人，所以宣說一乘（佛乘）。
論曰：證得二種意念的涅槃。
釋曰：二種意念中，第一種稱為對眾生平等的意念。諸如聲聞等人，對一切眾生作這樣的想法：『他們就是我，我就是他們。』因為這個意念，認為『他們證得正覺就是我證得正覺，我證得正覺就是他們證得正覺。』如同我應當解脫自身一樣，也應當如此解脫眾生。爲了這個意念，所以宣說一乘。第二種稱為對法如（諸法的真如實相）平等的意念。諸如聲聞等人，如來在《法華經》中為他們授記，已經得到了佛的意念，但只得到了法如平等的意念，尚未得到佛的法身。如果得到這個法如平等的意念，他們就會這樣思惟：『如來的法如就是我的法如。』因為這個意念，所以宣說一乘。此外，在《法華大集經》中，有諸位菩薩名字與舍利弗（Śāriputra）等相同，這些菩薩得到這個意念，佛為他們授記，所以宣說一乘。再者，佛化作舍利弗等聲聞，為他們授記，想要讓已經確定根性的聲聞，更加磨練根性成為菩薩；讓未確定根性的聲聞，直接修習佛道，通過佛道而般涅槃。如佛所說：『我今覺悟到過去世中，已經經過無量無數劫，依聲聞乘而般涅槃。』想要顯示小乘並非究竟之處，讓他們捨棄小乘而尋求大乘，所以顯現這件事。因為這個意義，所以宣說一乘。
論曰：究竟宣說一乘。
釋曰：如果說乘的意義，只有一乘才是真正的乘，其餘都不是乘。如果超過這個乘，就沒有別的行道了。其餘的乘還有更高的，那就是佛乘。因為這個意義，如果那些乘與這個乘相比，這個乘是無與倫比的，那些乘就失去了意義，所以稱為究竟。因為這個意義，所以宣說一乘。
論曰：三世諸佛如果共用一個法身，為什麼世數對於佛來說不同？
釋曰：
【English Translation】 English version: Although this person seeks the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they have not yet attained the fruit of the Two Vehicles because their roots for the Two Vehicles are not yet fixed. They can be transformed into roots for the Mahāyāna (Bodhisattvayāna). To transform these people, the One Vehicle (Buddhayāna) is taught.
Treatise says: Attaining the Nirvāṇa of two intentions.
Explanation says: Among the two intentions, the first is called the intention of equality towards sentient beings. Śrāvakas and others have this thought towards all sentient beings: 'They are me, and I am them.' Because of this intention, they think, 'Their attainment of enlightenment is my attainment of enlightenment, and my attainment of enlightenment is their attainment of enlightenment.' Just as I should liberate myself, so should I liberate sentient beings. For this intention, the One Vehicle is taught. The second is called the intention of equality towards Dharma-as-it-is (the true suchness of all dharmas). Śrāvakas and others, the Tathāgata has bestowed predictions upon them in the Lotus Sūtra, and they have already attained the Buddha's intention, but they have only attained the intention of equality towards Dharma-as-it-is, and have not yet attained the Buddha's Dharmakāya. If they attain this intention of equality towards Dharma-as-it-is, they will think, 'The Tathāgata's Dharma-as-it-is is my Dharma-as-it-is.' Because of this intention, the One Vehicle is taught. Furthermore, in the Great Collection of the Lotus Sūtra, there are Bodhisattvas whose names are the same as Śāriputra (Śāriputra), etc. These Bodhisattvas have attained this intention, and the Buddha has bestowed predictions upon them, so the One Vehicle is taught. Moreover, the Buddha transforms into Śāriputra and other Śrāvakas, and bestows predictions upon them, wanting to make the Śrāvakas whose roots are already fixed cultivate their roots further to become Bodhisattvas; and to make the Śrāvakas whose roots are not yet fixed directly cultivate the Buddha path, and attain Parinirvāṇa through the Buddha path. As the Buddha said, 'I now realize that in past lives, I have already passed through countless kalpas, attaining Parinirvāṇa relying on the Śrāvakayāna.' Wanting to show that the Small Vehicle is not the ultimate place, and to make them abandon the Small Vehicle and seek the Great Vehicle, so this matter is manifested. Because of this meaning, the One Vehicle is taught.
Treatise says: Ultimately teaching the One Vehicle.
Explanation says: If we speak of the meaning of a vehicle, only the One Vehicle is a true vehicle, and the rest are not vehicles. If one goes beyond this vehicle, there is no other path to practice. The other vehicles have something higher, which is the Buddha Vehicle. Because of this meaning, if those vehicles are compared to this vehicle, this vehicle is unparalleled, and those vehicles lose their meaning, so it is called ultimate. Because of this meaning, the One Vehicle is taught.
Treatise says: If the Buddhas of the three times share one Dharmakāya, why are the numbers of lifetimes different for the Buddhas?
Explanation says:
。諸佛既同得一法身。云何有三世。復有眾多。若有三世及眾多。云何言一。
論曰。此中說偈。
釋曰。有因證諸佛或一或多。今欲顯示此義。是故說偈。云何或一。
論曰。
於一界中無二故 同時因成不可量 次第成佛非理故 一時多佛此義成
釋曰。一法界平等。諸佛是法界所顯。由法界一故諸佛是一。複次一時中於一世界。無二佛俱出故說或一。云何或多。
論曰。同時因成不可量。
釋曰。於一時有無數諸菩薩。同時修福德智慧二行。因已成熟。若不同時得無上菩提果。則修行唐捐。以諸菩薩修因。同時成熟同時得果故。一時有多菩薩成佛不可度量。若言因雖俱成。必前後次第成佛。是義不然。何以故。
論曰。次第成佛非理故。
釋曰。諸菩薩不作是愿。我當相待次第成佛。由此愿故因雖成熟故待次第。既無此愿。云何因俱成熟。不同時得果。云何多人俱時修因不觀次第。得果之時必觀次第。故此義非理。
論曰。一時多佛此義成。
釋曰。此句明一時中。十方世界有無量佛。同時出世。若言有佛經證於世間。但一如來無俱出義。是義不然。經言無處無位非前非后。二如來阿羅訶三藐三佛陀。出現於世。有處有位。若一如來
【現代漢語翻譯】 現代漢語譯本： 問：既然諸佛都共同證得唯一的法身（Dharmakāya，佛的真身），為什麼會有過去、現在、未來三世佛的說法？又為什麼會有眾多的佛？如果真的有三世和眾多佛，又怎麼能說是一呢？
論曰：這裡用偈頌來解釋。
釋曰：有人用因緣來證明諸佛或者是一，或者是多。現在想要闡明這個道理，所以用偈頌來說明。為什麼說或者是一呢？
論曰：
於一界中無二故，同時因成不可量，次第成佛非理故，一時多佛此義成。
釋曰：因為法界（Dharmadhātu，宇宙萬法的本體）是平等無二的，諸佛是法界所顯現的。由於法界是唯一的，所以諸佛也是一。再者，在同一時間，同一個世界裡，不會有兩尊佛同時出現，所以說或者是一。為什麼說或者是多呢？
論曰：同時因成不可量。
釋曰：在同一時間，有無數的菩薩（Bodhisattva，立志成佛的修行者）同時修習福德和智慧兩種修行。他們的因緣已經成熟。如果不同時證得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的果位，那麼修行就白費了。因為諸位菩薩修行的因緣同時成熟，所以同時證得果位，因此，在同一時間有多位菩薩成佛是不可計量的。如果說雖然因緣同時成熟，但必定要按照先後次序成佛，這種說法是不對的。為什麼呢？
論曰：次第成佛非理故。
釋曰：諸位菩薩不會發這樣的愿：『我應當互相等待，按照次序成佛。』因為沒有這樣的願望，所以即使因緣成熟，也要等待次序。既然沒有這樣的願望，為什麼因緣同時成熟，卻不能同時證得果位呢？為什麼多人同時修習因緣時不講究次序，而證得果位時卻一定要講究次序呢？所以這種說法是不合道理的。
論曰：一時多佛此義成。
釋曰：這句話說明在同一時間，十方世界有無量諸佛同時出世。如果有人說有佛經證明世間只有一尊如來（Tathāgata，佛的稱號），沒有同時出現多尊佛的說法，這種說法是不對的。佛經上說，沒有處所，沒有位置，沒有先後，兩尊如來、阿羅訶（Arhat，斷盡煩惱，證得解脫的聖者）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）出現在世間。有處所，有位置，如果只有一尊如來。
【English Translation】 English version: Question: Since all Buddhas equally attain the one Dharmakāya (the true body of the Buddha), why is there talk of the Buddhas of the three times – past, present, and future? And why are there so many Buddhas? If there truly are three times and many Buddhas, how can it be said that there is only one?
Treatise: Here, a verse is used to explain.
Explanation: Some use causes and conditions to prove that the Buddhas are either one or many. Now, we want to clarify this principle, so we use a verse to explain. Why is it said that they are either one?
Treatise:
Because there is no duality in one realm, the simultaneous maturation of causes is immeasurable, it is unreasonable to attain Buddhahood in sequence, therefore, the meaning of many Buddhas at one time is established.
Explanation: Because the Dharmadhātu (the essence of all phenomena in the universe) is equal and without duality, and the Buddhas are manifested by the Dharmadhātu. Since the Dharmadhātu is one, the Buddhas are also one. Furthermore, at the same time, in the same world, two Buddhas do not appear simultaneously, so it is said that they are either one. Why is it said that they are either many?
Treatise: The simultaneous maturation of causes is immeasurable.
Explanation: At the same time, there are countless Bodhisattvas (beings who aspire to become Buddhas) simultaneously cultivating the two practices of merit and wisdom. Their causes and conditions have matured. If they do not simultaneously attain the fruit of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), then their cultivation would be in vain. Because the causes and conditions cultivated by the Bodhisattvas mature simultaneously, they attain the fruit simultaneously. Therefore, it is immeasurable that many Bodhisattvas attain Buddhahood at the same time. If it is said that although the causes and conditions mature simultaneously, they must attain Buddhahood in sequence, this statement is incorrect. Why?
Treatise: It is unreasonable to attain Buddhahood in sequence.
Explanation: The Bodhisattvas do not make such a vow: 'We should wait for each other and attain Buddhahood in sequence.' Because there is no such vow, even if the causes and conditions mature, they must wait for the sequence. Since there is no such vow, why can't they attain the fruit simultaneously when the causes and conditions mature simultaneously? Why don't many people pay attention to the sequence when cultivating causes and conditions simultaneously, but they must pay attention to the sequence when attaining the fruit? Therefore, this statement is unreasonable.
Treatise: The meaning of many Buddhas at one time is established.
Explanation: This sentence explains that at the same time, in the ten directions of the world, countless Buddhas appear in the world simultaneously. If someone says that there are Buddhist scriptures proving that there is only one Tathāgata (an epithet of the Buddha) in the world, and there is no saying of many Buddhas appearing simultaneously, this statement is incorrect. The Buddhist scriptures say that without a place, without a position, without before or after, two Tathāgatas, Arhats (liberated beings who have extinguished all afflictions), Samyak-saṃbuddhas (perfectly enlightened beings) appear in the world. There is a place, there is a position, if there is only one Tathāgata.
出現於世。譬如二轉輪王不得同時共生一處。此經為當說大三千世界無二如來。為當說一切世界無二如來。宜應詳釋。此經說一切世界。何以故。不應限礙世尊勝能。唯世尊一人於一切處有勝能。若一佛不能于余處化度眾生。余佛亦應不能。復有經言。舍利弗。若人至汝所作如是問。大德舍利弗。於今時有沙門婆羅門。與沙門瞿曇平等平等於無上菩提不汝得此問。當云何答。舍利弗言。若有人至我所作如是問。我當如是答。善男子。於今時無沙門婆羅門與世尊平等平等於無上菩提。何以故。世尊。我從世尊吉祥口聞。從世尊所得。無處無位。無前無後。二如來並出於世。有處有位唯一如來出現於世。若爾云何于梵王經中。佛說但大三千世界中我自在成。如此言教別有密意。若世尊不作意。但在自性中無功用心。于大三千世界。言語光明五識等事自然得成。若有功用心。無邊世界是如來境。復有餘部說。于余世界別有諸佛出世。何以故。有無量菩薩同時修行六度。因已成熟不可數量。無有道理諸佛於一處一時共生。無有別法能礙彼于余處出世。是故定知于余世界別有諸佛出世。此經證諸佛不同一時出世譬。如轉輪王。今當詳辯此經此經若說一世界一佛出世。不妨余處。若說一切世界一佛出世。余轉輪王于別世界不應得生
。既說轉輪王不俱生。譬諸佛。汝若忍許余世界有別轉輪王。云何不忍許諸佛出余世界。佛出於世是大吉祥。何故不許于多世界有多佛出世。此無過咎。世間有多眾生。與最勝利益相應故。云何於一世界。二佛不俱出現。以無用故。又隨宿願故。諸菩薩昔作是愿。愿我於盲闇世界無人將導處。得成正覺。為作光明為彼將導。由此愿故無二佛俱出。若爾何故唯說一佛。不說多佛。為令眾生起極尊重。及急修行故。何以故。若但於一佛則起極尊重心。謂他無如此德。亦能急修行如來正教。何以故。佛若涅槃。我等則無歸依處。故偈言一時多佛此義成。
論曰。云何應知。諸佛法身非一向涅槃。非非一向涅槃。
釋曰。有諸師說。諸佛如來不永般涅槃。別部聲聞乘人說。諸佛如來永般涅槃。此二執非了義說。是密意所顯。
論曰。此中說偈。
釋曰。為顯此義是故說偈。
論曰。
由離一切障 應作未竟故 佛一向涅槃 不一向涅槃
釋曰。諸佛永解脫惑障及智障。是故一向涅槃。如來應作正事未究竟。謂未成熟令成熟。已成熟令解脫。此二事不可休廢。是故如來不一向涅槃。若如二乘一向涅槃。如來本願但有愿無果。若了義說。應言有涅槃有不涅槃。
論曰。云何
【現代漢語翻譯】 現代漢語譯本：既然說轉輪聖王不是俱生的（不是同時出現的），這可以類比于諸佛。如果你能容忍其他世界有別的轉輪聖王，為什麼不能容忍諸佛出現在其他世界呢？佛出現在世間是極大的吉祥，為什麼不允許在多個世界有多佛出世呢？這沒有什麼過錯，因為世間有很多眾生，與最殊勝的利益相應。為什麼在一個世界，兩尊佛不會同時出現呢？因為沒有必要。而且，這也是隨順宿願的緣故。諸菩薩過去曾發願：『愿我在盲暗的世界，在沒有人引導的地方，得成正覺，為他們作光明，為他們作引導。』由於這個愿的緣故，沒有兩尊佛同時出現。如果這樣，為什麼只說一佛，不說多佛呢？爲了令眾生生起極大的尊重，以及急速修行。為什麼呢？如果只有一尊佛，眾生就會生起極大的尊重心，認為沒有其他佛有如此功德，也能急速修行如來的正教。為什麼呢？如果佛涅槃了，我們等就沒有歸依之處。所以偈頌說：『一時多佛此義成。』 論曰：應當如何知道，諸佛的法身不是一向涅槃，也不是非一向涅槃呢？ 釋曰：有些論師說，諸佛如來不會永遠般涅槃。別部聲聞乘的人說，諸佛如來永遠般涅槃。這兩種執著都不是了義之說，而是密意所顯。 論曰：這裡說偈頌。 釋曰：爲了顯明這個意義，所以說偈頌。 論曰： 由離一切障，應作未竟故，佛一向涅槃，不一向涅槃。 釋曰：諸佛永遠解脫了惑障和智障，所以是一向涅槃。如來應作的正事還沒有究竟，即沒有成熟的令其成熟，已經成熟的令其解脫。這兩件事不可停止，所以如來不是一向涅槃。如果像二乘那樣一向涅槃，如來的本願就只有愿而沒有果。如果了義地說，應該說有涅槃，也有不涅槃。 論曰：如何...
【English Translation】 English version: Since it is said that a Chakravartin (Wheel-Turning King) is not co-existent (not appearing simultaneously), this can be compared to the Buddhas. If you can tolerate other worlds having different Chakravartins, why can't you tolerate Buddhas appearing in other worlds? A Buddha appearing in the world is a great auspicious event, why not allow multiple Buddhas to appear in multiple worlds? There is no fault in this, because there are many sentient beings in the world, corresponding to the most supreme benefit. Why do two Buddhas not appear simultaneously in one world? Because it is unnecessary. Moreover, it is also in accordance with past vows. The Bodhisattvas in the past made the vow: 'May I, in a blind and dark world, in a place where there is no guide, attain perfect enlightenment, to be a light for them, to be their guide.' Due to this vow, no two Buddhas appear simultaneously. If so, why only speak of one Buddha, and not many Buddhas? In order to make sentient beings arise with extreme respect, and to practice diligently. Why? If there is only one Buddha, sentient beings will arise with extreme respect, thinking that no other Buddha has such merits, and can also diligently practice the Tathagata's true teachings. Why? If the Buddha enters Nirvana, we will have no place to take refuge. Therefore, the verse says: 'Many Buddhas at one time, this meaning is accomplished.' Treatise: How should it be known that the Dharmakaya (Body of Dharma) of the Buddhas is neither exclusively Nirvana nor non-exclusively Nirvana? Explanation: Some teachers say that the Tathagatas (Thus Come Ones) do not eternally enter Parinirvana (complete Nirvana). The Sravaka (Hearer) Vehicle of other schools says that the Tathagatas eternally enter Parinirvana. These two attachments are not definitive statements, but are revealed through hidden meanings. Treatise: Here is a verse. Explanation: To clarify this meaning, therefore, a verse is spoken. Treatise: Having abandoned all obstacles, because there is still work to be done, the Buddha is exclusively Nirvana, and not exclusively Nirvana. Explanation: The Buddhas have eternally liberated themselves from the obstacles of delusion and the obstacles of knowledge, therefore they are exclusively Nirvana. The proper work that the Tathagata should do has not yet been completed, that is, to mature those who are not yet mature, and to liberate those who are already mature. These two things cannot be stopped, therefore the Tathagata is not exclusively Nirvana. If, like the Two Vehicles (Sravakas and Pratyekabuddhas), they exclusively enter Nirvana, the Tathagata's original vow would only be a vow without fruit. If speaking definitively, it should be said that there is Nirvana, and there is also non-Nirvana. Treatise: How...
受用身不成自性身。
釋曰。應身不成法身是道理。應身成法身非道理。此是非義云何可知。
論曰。由六種因故。
釋曰。有六種因。證是非義。
論曰。一由色身及行身顯現故。
釋曰。十入名色身。受等名行身。諸佛以真如法為身。於法身中色行不可得。應身則不爾。此義云何。一切智大定大悲等。恒河沙等如來功德。雖依法身。若顯現時不離化身此化身似佛異一切眾生。為應身事相。故色行於應身有。於法身無。是故應身不成法身。是道理成則非道理。
論曰。二由無量大集處差別顯現故。
釋曰。應身有差別。由佛弟子大集輪差別故。應身能集菩薩弟子眾。法身不爾。何以故。大通慧能集菩薩眾。大通慧即是應身。能說正法立義釋疑。此是般若功用。般若即是應身。日夜六時觀眾生根性。往彼為作利益事。是大悲功用。大悲即是應身。若以應身即是法身。則不能集化菩薩。若法身即是應身。則諸佛非常住。由此差別顯現故。應身不成法身。
論曰。三隨彼欲樂見。顯現自性不同故。
釋曰。彼為無量菩薩。欲樂觀如來眾德。但依應身觀。隨其欲樂。所見眾德顯現不同。如此應身自性不定。以多種類故。法身不爾。是故應身不成法身。復有別經。為
【現代漢語翻譯】 受用身（Sambhogakāya，報身）不能成為自性身（Svabhāvakakāya，自性身）。
解釋：應化身（Nirmāṇakāya，應身）不能成為法身（Dharmakāya，法身）是合理的。應化身成為法身是不合理的。這種是非之義如何得知？
論曰：由六種原因。
解釋：有六種原因，證明是非之義。
論曰：一由色身和行身顯現的緣故。
解釋：十入（Ayatana，處）名為色身，受等名為行身。諸佛以真如法為身。在法身中，色行不可得。應化身則不是這樣。此義如何理解？一切智、大定、大悲等，如恒河沙數般的如來功德，雖然依於法身，但如果顯現時，不離化身。此化身似佛，但異於一切眾生，是應化身的事相。所以色行在應化身中有，在法身中沒有。因此，應化身不能成為法身，這是合理的，成為法身則是不合理的。
論曰：二由無量大集處差別顯現的緣故。
解釋：應化身有差別，由於佛弟子大集會的差別。應化身能聚集菩薩弟子眾，法身則不然。為什麼呢？大通智勝佛（Mahābhijñājñānābhibhū，佛名）能聚集菩薩眾，大通智勝佛即是應化身。能說正法，立義釋疑，這是般若（Prajñā，智慧）的功用，般若即是應化身。日夜六時觀察眾生根性，前往為他們做利益之事，是大悲的功用，大悲即是應化身。如果應化身就是法身，則不能聚集教化菩薩。如果法身就是應化身，則諸佛非常住。由於這種差別顯現的緣故，應化身不能成為法身。
論曰：三隨順他們想要看到的，顯現的自性不同。
解釋：爲了無量菩薩，想要觀看如來眾德，但依應化身觀看。隨順他們的慾望和喜好，所見到的眾德顯現不同。如此應化身的自性不定，因為有多種種類。法身則不是這樣。所以應化身不能成為法身。另有其他經典，為...
【English Translation】 English version: The Sambhogakāya (body of enjoyment) does not become the Svabhāvakakāya (body of self-nature).
Explanation: It is reasonable that the Nirmāṇakāya (body of transformation) does not become the Dharmakāya (body of Dharma). It is unreasonable that the Nirmāṇakāya becomes the Dharmakāya. How can this distinction between right and wrong be known?
Treatise: It is due to six reasons.
Explanation: There are six reasons to prove the distinction between right and wrong.
Treatise: First, it is because of the manifestation of the Rūpakāya (body of form) and the Saṃskārakāya (body of action).
Explanation: The ten Āyatanas (sense bases) are called the Rūpakāya, and feeling, etc., are called the Saṃskārakāya. The Buddhas take the true suchness of Dharma as their body. In the Dharmakāya, form and action cannot be obtained. The Nirmāṇakāya is not like this. How is this meaning understood? Omniscience, great Samādhi, great compassion, etc., the merits of the Tathāgata like the sands of the Ganges, although based on the Dharmakāya, when they manifest, they do not depart from the transformation body. This transformation body is similar to the Buddha but different from all sentient beings; it is the characteristic of the Nirmāṇakāya. Therefore, form and action exist in the Nirmāṇakāya but not in the Dharmakāya. Therefore, the Nirmāṇakāya cannot become the Dharmakāya; this is reasonable, and becoming the Dharmakāya is unreasonable.
Treatise: Second, it is because of the different manifestations in the immeasurable great assemblies.
Explanation: The Nirmāṇakāya has differences due to the differences in the great assemblies of the Buddha's disciples. The Nirmāṇakāya can gather assemblies of Bodhisattva disciples, but the Dharmakāya cannot. Why? Mahābhijñājñānābhibhū (a Buddha's name) can gather Bodhisattva assemblies; Mahābhijñājñānābhibhū is the Nirmāṇakāya. Being able to speak the true Dharma, establish meanings, and resolve doubts is the function of Prajñā (wisdom); Prajñā is the Nirmāṇakāya. Observing the faculties of sentient beings six times day and night and going to them to do beneficial things is the function of great compassion; great compassion is the Nirmāṇakāya. If the Nirmāṇakāya is the Dharmakāya, then it cannot gather and transform Bodhisattvas. If the Dharmakāya is the Nirmāṇakāya, then the Buddhas are not permanent. Because of this difference in manifestation, the Nirmāṇakāya cannot become the Dharmakāya.
Treatise: Third, it is because the self-nature that manifests differs according to what they desire to see.
Explanation: For the sake of immeasurable Bodhisattvas who want to see the virtues of the Tathāgata, they observe based on the Nirmāṇakāya. According to their desires and preferences, the manifested virtues they see are different. Thus, the self-nature of the Nirmāṇakāya is not fixed because it has many kinds. The Dharmakāya is not like this. Therefore, the Nirmāṇakāya cannot become the Dharmakāya. There are other sutras that...
證應身隨眾生欲樂。現相不同。何以故。有諸眾生於應身。欲見黃色青色等。及樂受舍受等。有識無識等。種種不同。皆悉得成。此經顯應身自性不定。法身則不爾。故應身不成法身。
論曰。四別異別異見。自性變動顯現故。
釋曰。有一眾生。先見此應身別異相顯現。此眾生后見此應身更有別異相顯現。如一人見不同。餘眾生見亦爾。為成熟此眾生善根故。初現粗相。次現中相。后現微妙相。應身有此變動相。法身不爾。故應身不成法身。
論曰。五菩薩聲聞天等。種種大集相雜和合時。相雜顯現故。
釋曰。應身恒時。由菩薩等種種大集相雜聽法時。應身有三相雜。一一切眾生各各見佛。皆對其前故名相雜。二隨無量眾生色相不同。佛如其色相。故名相雜。三隨其根性所宜。大智大定大悲有無量事用。故名相雜。應身有此相雜。法身不爾。若以法身為應身。佛無利益眾生事。若以應身為法身。佛無現世安樂義。以恒喧動離寂靜故。是故應身不成法身。
論曰。六阿黎耶識及生起識見轉依。非道理故。
釋曰。阿黎耶識及生起識。即是受用身。此二識轉依名法身。若自性身即是受用身。轉二識依復得何身。由此非道理故。受用身不成自性身。若受用身即是自性身。則無大智
【現代漢語翻譯】 現代漢語譯本 應化身隨著眾生的喜好而顯現不同的形象。為什麼呢？因為有些眾生希望見到應化身呈現黃色、青色等等，以及喜歡感受舍受等等，有的有意識，有的無意識等等，種種不同，（應化身）都能滿足他們。這段經文顯示應化身的自性是不定的，而法身則不是這樣，所以應化身不能成為法身。
論曰：四種別異的別異顯現，是因為自性變動。
釋曰：有一個眾生，先看到這個應化身顯現出一種別異的形象，這個眾生後來又看到這個應化身顯現出另一種別異的形象。就像一個人看到的不同一樣，其他眾生看到的也是這樣。爲了成熟這個眾生的善根，（佛）最初顯現粗略的形象，然後顯現中等的形象，最後顯現微妙的形象。應化身有這種變動的形象，法身則不是這樣，所以應化身不能成為法身。
論曰：五、菩薩、聲聞（Sravaka，聽聞佛法者）、天等等，種種大眾聚集在一起時，（應化身）顯現出混雜的形象。
釋曰：應化身經常在菩薩等等種種大眾聚集在一起聽法時，顯現出三種混雜的形象。一是，一切眾生各自看到佛都在自己的面前，所以叫做『相雜』。二是，隨著無量眾生的色相不同，佛也顯現出相應的色相，所以叫做『相雜』。三是，隨著眾生的根性所適合的，（佛）的大智、大定、大悲有無量的事用，所以叫做『相雜』。應化身有這種混雜的現象，法身則不是這樣。如果以法身為應化身，佛就沒有利益眾生的事業；如果以應化身為法身，佛就沒有現世安樂的意義，因為（應化身）恒常喧鬧，遠離寂靜。所以，應化身不能成為法身。
論曰：六、阿黎耶識（Alaya-vijnana，藏識）以及生起識（pravrtti-vijnana，現行識）所見的轉依（asraya-paravrtti，轉舍），是不合道理的。
釋曰：阿黎耶識以及生起識，就是受用身（sambhogakaya，報身）。這兩種識的轉依叫做法身。如果自性身（svabhavakakaya，法身）就是受用身，那麼轉變這兩種識的所依，又能得到什麼身呢？由此可見，這是不合道理的，所以受用身不能成為自性身。如果受用身就是自性身，那麼就沒有大智了。
【English Translation】 English version The manifested body (Nirmanakaya) accords with sentient beings' desires and pleasures, appearing in different forms. Why is this so? Because some sentient beings wish to see the manifested body in yellow, blue, etc., and enjoy experiencing neutral feelings (upeksa-vedana), etc., some with consciousness, some without consciousness, and so on, in various ways, all of which are fulfilled. This sutra reveals that the self-nature of the manifested body is not fixed, whereas the Dharma body (Dharmakaya) is not like this. Therefore, the manifested body cannot become the Dharma body.
Treatise says: The distinct appearances of the four kinds of differences are due to the changing nature.
Explanation: One sentient being first sees this manifested body appearing in one distinct form, and this sentient being later sees this manifested body appearing in another distinct form. Just as one person sees differently, so do other sentient beings. In order to mature this sentient being's roots of virtue, (the Buddha) first manifests a coarse form, then a medium form, and finally a subtle form. The manifested body has this changing appearance, but the Dharma body does not. Therefore, the manifested body cannot become the Dharma body.
Treatise says: Five, when Bodhisattvas, Sravakas (hearers of the Dharma), Devas (gods), etc., gather in various large assemblies, (the manifested body) appears in a mixed form.
Explanation: The manifested body constantly exhibits three kinds of mixed appearances when Bodhisattvas, etc., gather in various large assemblies to listen to the Dharma. First, all sentient beings each see the Buddha in front of them, hence it is called 'mixed'. Second, according to the different appearances of countless sentient beings, the Buddha also manifests corresponding appearances, hence it is called 'mixed'. Third, according to what is suitable for the sentient beings' faculties, (the Buddha's) great wisdom, great samadhi (concentration), and great compassion have limitless functions, hence it is called 'mixed'. The manifested body has this mixed phenomenon, but the Dharma body does not. If the Dharma body were the manifested body, the Buddha would have no activities to benefit sentient beings; if the manifested body were the Dharma body, the Buddha would have no meaning of present-life happiness, because (the manifested body) is constantly noisy and far from tranquility. Therefore, the manifested body cannot become the Dharma body.
Treatise says: Six, the transformation of the basis (asraya-paravrtti) seen by the Alaya-vijnana (store consciousness) and the pravrtti-vijnana (active consciousness) is unreasonable.
Explanation: The Alaya-vijnana and the pravrtti-vijnana are the enjoyment body (Sambhogakaya). The transformation of the basis of these two consciousnesses is called the Dharma body. If the self-nature body (Svabhavakakaya) is the enjoyment body, then what body can be obtained by transforming the basis of these two consciousnesses? From this, it can be seen that this is unreasonable, so the enjoyment body cannot become the self-nature body. If the enjoyment body is the self-nature body, then there is no great wisdom.
等眾德。由不無眾德故。自性身不成受用身。
論曰。是故受用身。無道理成自性身。
釋曰。由此六因。證知是道理非道理義。
論曰。云何變化身不成自性身。
釋曰。變化身不成法身。是道理。變化身成法身。非道理。是非義。云何可知。
論曰。由八種因故。
釋曰。有八種因證是非義。
論曰。一諸菩薩從久遠來。得無退三摩提于兜率陀天道及人道中受生。不應道理。
釋曰。菩薩從得初地乃至十地。經三十大劫阿僧祇。得五百不退定。久已離欲三界。無有道理生天道中。何況有道理於人間。在釋迦王種中生。為化下眾生故。現受人身。此身無因而於世間是有。故非果報身及自性身。但是變化身。
論曰。二諸菩薩從久遠來。恒憶宿住。
釋曰。菩薩從初地至十地。于長時中恒憶宿命。先所修得無量伎能。悉不忘失。
論曰。方書算計數量印相工巧等論。行欲塵及受用欲塵中。菩薩無知不應道理。
釋曰。六十四種方土異書。乘除等十六種算計法。離乘除等十六種觀。聚知數多少。觀聚知量多少。以印印物為相。或增或減。或守或相六十四能十八明處。六十四王伎秘巧術法。未得令得已得令長。已長付囑善人。為行欲塵。於六
【現代漢語翻譯】 現代漢語譯本 『等眾德』（具有各種功德）。因為並非沒有各種功德的緣故，『自性身』（Dharmakaya，法身）不能成為『受用身』（Sambhogakaya，報身）。
論曰：因此，『受用身』沒有道理成為『自性身』。
釋曰：通過這六種原因，可以證明什麼是道理，什麼不是道理。
論曰：為什麼『變化身』（Nirmanakaya，化身）不能成為『自性身』？
釋曰：『變化身』不能成為『法身』，這是有道理的。『變化身』成為『法身』，這是沒有道理的。什麼是有道理，什麼不是道理呢？
論曰：因為有八種原因。
釋曰：有八種原因可以證明什麼是有道理，什麼不是道理。
論曰：第一，諸位菩薩從很久遠以來，已經獲得不退轉的『三摩提』（Samadhi，禪定），在『兜率陀天』（Tushita Heaven）和人道中受生，這是不合道理的。
釋曰：菩薩從獲得初地到十地，經歷三十大劫『阿僧祇』（Asankhya，無數），獲得五百種不退轉的禪定。很久以來已經遠離欲界三界，沒有道理會生在天道中。更何況有道理在人間，在釋迦王族中出生。爲了教化下等眾生，示現受人身。這個身體沒有原因而存在於世間，所以不是果報身和自性身，只是變化身。
論曰：第二，諸位菩薩從很久遠以來，總是能憶起宿世的經歷。
釋曰：菩薩從初地到十地，在漫長的時間裡總是能憶起宿命，先前所修得的無量技能，全部不會忘記。
論曰：關於方術、書寫、算術、計算、數量、印章、相術、工巧等學問，在追求慾望和享受慾望的過程中，菩薩如果一無所知，這是不合道理的。
釋曰：六十四種不同地方的文字，乘法、除法等十六種算術方法，離開乘法、除法等十六種觀察，聚集起來知道數量的多少，觀察聚集起來知道量的多少，用印章在物體上蓋印作為標記，或者增加或者減少，或者守護或者相助，六十四種才能，十八種明處，六十四種國王的技能、秘密的技巧方法，沒有得到的令其得到，已經得到的令其增長，已經增長的託付給善良的人，爲了追求慾望。
【English Translation】 English version 『Etc. of all merits』 (possessing various merits). Because it is not without various merits, the 『Dharmakaya』 (Dharma body, self-nature body) cannot become the 『Sambhogakaya』 (reward body, enjoyment body).
Treatise says: Therefore, the 『Sambhogakaya』 has no reason to become the 『Dharmakaya』.
Explanation says: Through these six reasons, it can be proven what is reasonable and what is not reasonable.
Treatise says: Why can't the 『Nirmanakaya』 (transformation body) become the 『Dharmakaya』?
Explanation says: The 『Nirmanakaya』 cannot become the 『Dharmakaya』, which is reasonable. The 『Nirmanakaya』 becoming the 『Dharmakaya』 is not reasonable. What is reasonable and what is not reasonable?
Treatise says: Because there are eight reasons.
Explanation says: There are eight reasons to prove what is reasonable and what is not reasonable.
Treatise says: First, the Bodhisattvas, from a very long time ago, have attained the non-retrogressive 『Samadhi』 (meditative concentration), and being born in the 『Tushita Heaven』 and the human realm is unreasonable.
Explanation says: Bodhisattvas, from attaining the first ground to the tenth ground, go through thirty great kalpas 『Asankhya』 (innumerable), and attain five hundred non-retrogressive Samadhis. They have long been detached from the desire realm and the three realms, and there is no reason for them to be born in the heavenly realm. Moreover, there is no reason for them to be born in the human realm, in the Shakya royal family. In order to teach and transform lower beings, they manifest a human body. This body exists in the world without a cause, so it is not a reward body or a self-nature body, but only a transformation body.
Treatise says: Second, the Bodhisattvas, from a very long time ago, always remember their past lives.
Explanation says: Bodhisattvas, from the first ground to the tenth ground, always remember their past lives for a long time, and all the immeasurable skills they have cultivated before are not forgotten.
Treatise says: Regarding the knowledge of methods, writing, arithmetic, calculation, quantity, seals, physiognomy, craftsmanship, etc., it is unreasonable for Bodhisattvas to be ignorant in the process of pursuing desires and enjoying desires.
Explanation says: Sixty-four kinds of scripts from different places, sixteen kinds of arithmetic methods such as multiplication and division, apart from sixteen kinds of observations such as multiplication and division, gathering together to know the amount of quantity, observing gathering together to know the amount of measure, using seals to stamp objects as marks, either increasing or decreasing, either guarding or assisting, sixty-four kinds of talents, eighteen kinds of bright places, sixty-four kinds of skills and secret techniques of kings, causing those that have not been obtained to be obtained, causing those that have already been obtained to grow, and entrusting those that have already grown to good people, in order to pursue desires.
塵中。如歌舞和合衣著調鼎等事。名受用欲塵。菩薩于無量劫來。常憶宿世所修一切伎能。悉無忘失。無有道理於此等事不知不憶。為化眾生。示下品人可轉成上品故。顯自身未有此能方須修學。是故此身是變化身。非自性身及受用身。
論曰。三諸菩薩從久遠來。已識別邪正法教。往外道所事彼為師。不應道理。
釋曰。菩薩於三十三大劫阿僧祇。于正行中修正勤。福德智慧行悉已圓滿。無有道理于最後身。不能了別邪正說異。若無此知。得佛之時為知何法。為欲降伏諸外道故。現為此事。是故此身是變化身。非餘二身。
論曰。四諸菩薩從久遠來。已通達三乘聖道正理。為求道故修虛苦行。不應道理。
釋曰。諸菩薩從三十三大劫阿僧祇來。在十解十行。初地已通達三乘聖道正理。離斷常執。不行苦樂邪行。是二乘聖道正理。舍有無執離一切分別。修無分別境智正行。是菩薩聖道正理。外道苦行能滅已得法。不能得未得法。於二世中但損無益。故名為虛。無有道理菩薩應習行此事。為化眾生示修苦行。無有果報故。現行此事。是故此身是變化身。非餘二身。
論曰。五諸菩薩舍百拘胝閻浮提。於一處得無上菩提。及轉法輪。不應道理。
釋曰。諸菩薩修道之時。遍滿萬億閻
【現代漢語翻譯】 現代漢語譯本：塵世之中，例如歌舞、合奏、穿著打扮、烹調等事，稱為受用欲塵。菩薩于無量劫以來，常憶起宿世所修的一切技能，全部沒有遺忘。沒有道理說對於這些事情不知曉、不記得。爲了教化眾生，示現下品之人可以轉變成上品，所以顯現自身沒有這些能力，才需要修學。因此，這個身是變化身，不是自性身和受用身。
論曰：三、諸菩薩從久遠以來，已經識別邪正法教，前往外道之處，以他們為師，不合道理。
釋曰：菩薩於三十三大劫阿僧祇（asaṃkhya，無數）的時間裡，在正行中修正勤，福德智慧行都已經圓滿。沒有道理在最後身，不能辨別邪正，說出不同的見解。如果沒有這種認知，成佛之時又知道什麼法呢？爲了降伏諸外道，才示現這件事。因此，這個身是變化身，不是其餘二身。
論曰：四、諸菩薩從久遠以來，已經通達三乘聖道正理，爲了求道而修虛假的苦行，不合道理。
釋曰：諸菩薩從三十三大劫阿僧祇（asaṃkhya，無數）以來，在十解十行、初地時，已經通達三乘聖道正理，遠離斷常的執著，不修行苦樂的邪行。這是二乘聖道的正理。捨棄有無的執著，遠離一切分別，修無分別的境智正行。這是菩薩聖道的正理。外道的苦行能滅除已經得到的法，不能得到未得到的法，在二世之中只有損害沒有益處，所以稱為虛假。沒有道理菩薩應該習行這件事。爲了教化眾生，示現修行苦行，沒有果報，所以示現修行這件事。因此，這個身是變化身，不是其餘二身。
論曰：五、諸菩薩捨棄百拘胝（koṭi，一億）閻浮提（Jambudvīpa，南贍部洲），在一處得到無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），以及轉法輪，不合道理。
釋曰：諸菩薩修道之時，遍滿萬億閻
【English Translation】 English version: In the world of dust, such as singing, dancing, ensemble performances, dressing, cooking, and other matters, these are called 'enjoyment of desire-dust'. Bodhisattvas, from countless kalpas (aeons) ago, constantly remember all the skills they cultivated in their past lives, without forgetting anything. It is unreasonable to say that they do not know or remember these things. In order to transform sentient beings, they demonstrate that a person of lower qualities can be transformed into one of higher qualities, so they manifest that they do not have these abilities and therefore need to study and learn. Therefore, this body is a transformation body (nirmāṇakāya), not a self-nature body (svabhāvakāya) or an enjoyment body (saṃbhogakāya).
Treatise says: Three, it is unreasonable that Bodhisattvas, from a long time ago, have already distinguished between heretical and correct Dharma teachings, and yet go to the places of non-Buddhists and take them as teachers.
Explanation says: Bodhisattvas, for thirty-three great kalpas (aeons) asaṃkhya (innumerable), have cultivated diligently in correct practice, and their meritorious virtues and wisdom practices are already complete. It is unreasonable that in their final body, they cannot distinguish between heretical and correct teachings and express different views. If they did not have this knowledge, what Dharma would they know when they attain Buddhahood? In order to subdue all non-Buddhists, they manifest this matter. Therefore, this body is a transformation body (nirmāṇakāya), not the other two bodies.
Treatise says: Four, it is unreasonable that Bodhisattvas, from a long time ago, have already thoroughly understood the correct principles of the Three Vehicle (Triyāna) holy paths, and yet engage in false ascetic practices for the sake of seeking the path.
Explanation says: Bodhisattvas, from thirty-three great kalpas (aeons) asaṃkhya (innumerable) ago, in the ten understandings and ten practices, and in the first ground (bhūmi), have already thoroughly understood the correct principles of the Three Vehicle (Triyāna) holy paths, and are far from the attachments of permanence and annihilation, and do not practice the heretical practices of suffering and pleasure. This is the correct principle of the Two Vehicle (Śrāvakayāna and Pratyekabuddhayāna) holy paths. Abandoning the attachments of existence and non-existence, and being far from all discriminations, they cultivate the correct practice of non-discriminating realm-wisdom. This is the correct principle of the Bodhisattva holy path. The ascetic practices of non-Buddhists can extinguish the Dharma that has already been attained, but cannot attain the Dharma that has not yet been attained, and in the two lifetimes, there is only harm and no benefit, so it is called false. It is unreasonable that Bodhisattvas should practice this matter. In order to transform sentient beings, they demonstrate the practice of asceticism, without any karmic reward, so they manifest the practice of this matter. Therefore, this body is a transformation body (nirmāṇakāya), not the other two bodies.
Treatise says: Five, it is unreasonable that Bodhisattvas abandon a hundred koṭis (hundreds of millions) of Jambudvīpas (the continent where we live), and attain unsurpassed Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) and turn the Dharma wheel in one place.
Explanation says: When Bodhisattvas cultivate the path, they pervade billions of
浮提。成熟萬億閻浮提眾生。成佛之時則應遍滿受身。然果報身唯得有一。不得有多。若爾何故不別於一勝處受身。以化身遍一切處行化。無有道理舍萬億閻浮提。偏於一閻浮提成佛轉法輪。為化眾生令知佛出世故。現為此事。是故此身是變化身。非餘二身。
論曰。六若離顯無上菩提方便。但以化身於他方作佛事。若爾則應于兜率陀天上成正覺。
釋曰。若汝執但於一閻浮提處。得無上菩提。余處則離入胎等方便。于余處唯現化身作佛事。云何不執如此菩薩。在兜率陀天上得無上菩提。于余處現化身作佛事。是故此身是變化身。非餘二身。
論曰。七若不爾。云何佛不於一切閻浮提中平等出現。若不於他方出現。無阿含及道理可證此義。
釋曰。若不于天中得菩提。則應遍得。而菩薩於一切四天下。不遍得無上菩提。但於一處得。無阿含及道理能證此義。是故此身是變化身。非餘二身。
論曰。八二如來於一世界俱現。此不相違。若許化身成多。
釋曰。一娑訶世界有二如來俱出世。此與義不相違。何以故。以許化身成多故。化身既多。處處有化身。此無所妨。是故此身是變化身。非餘二身。
論曰。由四天下攝一世界。如轉輪王於一世界或一主。或別主俱生不應道理
【現代漢語翻譯】 現代漢語譯本： 浮提（Jambudvipa，指我們所居住的這個世界）。如果成熟了萬億閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，成佛的時候就應該遍滿受身。然而果報身只有一個，不能有多個。如果這樣，為什麼不在一個殊勝的地方受身，而用化身遍一切處行教化？沒有道理捨棄萬億閻浮提（Jambudvipa，指我們所居住的這個世界），偏偏在一個閻浮提（Jambudvipa，指我們所居住的這個世界）成佛轉法輪。爲了教化眾生，讓他們知道佛出世，才示現這件事。因此，這個身是變化身，不是其餘二身（應指法身和報身）。
論曰：如果離開了顯現無上菩提的方便，只用化身在其他地方做佛事，那麼就應該在兜率陀天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩在此居住）上成正覺。
釋曰：如果你們執著于只在一個閻浮提（Jambudvipa，指我們所居住的這個世界）處，才能得到無上菩提，其他地方就離開了入胎等方便，在其他地方只示現化身做佛事。為什麼不執著于菩薩在兜率陀天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩在此居住）上得到無上菩提，在其他地方示現化身做佛事呢？因此，這個身是變化身，不是其餘二身。
論曰：如果不是這樣，為什麼佛不在一切閻浮提（Jambudvipa，指我們所居住的這個世界）中平等出現？如果不在其他地方出現，沒有阿含（Agama，佛教經典）和道理可以證明這個意義。
釋曰：如果不于天中得菩提，就應該普遍得到。而菩薩在一切四天下（Saha World，佛教宇宙觀中的一個世界），不普遍得到無上菩提，只在一個地方得到。沒有阿含（Agama，佛教經典）和道理能夠證明這個意義。因此，這個身是變化身，不是其餘二身。
論曰：兩個如來在一個世界同時出現，這並不矛盾。如果允許化身成為多個。
釋曰：一個娑婆世界（Saha World，佛教宇宙觀中的一個世界）有兩個如來同時出世，這與義理不相違背。為什麼呢？因為允許化身成為多個。化身既然很多，處處都有化身，這沒有什麼妨礙。因此，這個身是變化身，不是其餘二身。
論曰：由於四天下（Saha World，佛教宇宙觀中的一個世界）包含一個世界，就像轉輪王（Chakravarti，擁有統治世界的理想君主）在一個世界或者一個統治者，或者別的統治者同時出生，不合道理。
【English Translation】 English version: Jambudvipa (the world we live in). If countless beings in Jambudvipa (the world we live in) are matured, then at the time of attaining Buddhahood, the body should be manifested everywhere. However, the reward body (Karmic body) is only one and cannot be multiple. If so, why not receive the body in one superior place and use the transformation body (Nirmanakaya) to teach everywhere? There is no reason to abandon countless Jambudvipas (the world we live in) and attain Buddhahood and turn the Dharma wheel in only one Jambudvipa (the world we live in). It is to teach sentient beings and let them know that the Buddha has appeared in the world that this matter is manifested. Therefore, this body is a transformation body (Nirmanakaya), not the other two bodies (presumably Dharmakaya and Sambhogakaya).
Treatise says: If one abandons the expedient means of manifesting supreme Bodhi and only uses the transformation body (Nirmanakaya) to perform Buddha deeds in other places, then one should attain perfect enlightenment in the Tushita Heaven (one of the six heavens in the desire realm of Buddhism, where Maitreya Bodhisattva resides).
Explanation says: If you insist that one can only attain supreme Bodhi in one Jambudvipa (the world we live in), and other places are devoid of expedient means such as entering the womb, and only manifest the transformation body (Nirmanakaya) to perform Buddha deeds in other places, why not insist that such a Bodhisattva attains supreme Bodhi in the Tushita Heaven (one of the six heavens in the desire realm of Buddhism, where Maitreya Bodhisattva resides) and manifests the transformation body (Nirmanakaya) to perform Buddha deeds in other places? Therefore, this body is a transformation body (Nirmanakaya), not the other two bodies.
Treatise says: If not so, why doesn't the Buddha appear equally in all Jambudvipas (the world we live in)? If he doesn't appear in other places, there is no Agama (Buddhist scriptures) or reason to prove this meaning.
Explanation says: If one does not attain Bodhi in the heavens, then one should attain it universally. However, the Bodhisattva does not universally attain supreme Bodhi in all four continents (Saha World, a world in Buddhist cosmology), but only attains it in one place. There is no Agama (Buddhist scriptures) or reason that can prove this meaning. Therefore, this body is a transformation body (Nirmanakaya), not the other two bodies.
Treatise says: Two Tathagatas appearing simultaneously in one world is not contradictory. If it is allowed that the transformation body (Nirmanakaya) can become multiple.
Explanation says: Two Tathagatas appearing simultaneously in one Saha World (a world in Buddhist cosmology) is not contradictory to the meaning. Why? Because it is allowed that the transformation body (Nirmanakaya) can become multiple. Since the transformation body (Nirmanakaya) is numerous, there are transformation bodies (Nirmanakaya) everywhere, which is not an obstacle. Therefore, this body is a transformation body (Nirmanakaya), not the other two bodies.
Treatise says: Since the four continents (Saha World, a world in Buddhist cosmology) encompass one world, just like a Chakravarti (an ideal monarch who possesses the world) in one world, either one ruler or other rulers being born simultaneously is unreasonable.
。諸佛亦爾。
釋曰。因此證可說。如此有一世界。在百拘胝世界中。于中不見佛。若汝說如此。則與經相違。有如此說。謂二佛不一時俱生大三千世界。譬如轉輪王。此中汝應判此經。同轉輪王義。如兩轉輪王於一世界不得俱生。不妨于余世界俱生。兩如來俱生非道理。判義亦應如此。
論曰。此中說偈。
釋曰。為顯具相無上覺義故說此偈。
論曰。
佛微細化身 多入胎平等 為顯具相覺 於世間示現
釋曰。佛在兜率陀天上。下閻浮提受胎。是時中如來化作一切佛弟子。如凈命舍利弗等受胎。若安立彼具相無上覺則得顯現。若無下中二乘。則不得顯佛是無上。若無二乘智慧淺狹。則不得顯佛是具相。為顯此義故化身出現於世。諸佛如來非一向涅槃。今當顯示此義。
論曰。有六種因。諸佛世尊于化身中不得永住。
釋曰。有六因證佛須舍化身。
論曰。一正事究竟故。由已解脫成熟眾生故。
釋曰。如來化身正事已究竟故。化身不永住。成熟眾生令得解脫。是化身正事。眾生既悉成熟解脫。故名正事究竟。
論曰。二若已得解脫。求般涅槃。為令彼舍般涅槃意。欲求得常住佛身故。
釋曰。若已解脫惑障。求無餘涅槃。為轉
【現代漢語翻譯】 現代漢語譯本：諸佛也是如此。
釋曰：因此可以證實這種說法。就像存在一個世界，在百拘胝（百千萬億）個世界中，在這個世界裡見不到佛。如果你這樣說，就與佛經相違背。有這樣的說法，即兩位佛陀不會在同一時間共同出現在一個大三千世界。譬如轉輪王。在這裡，你應該按照轉輪王的意義來判斷這部經。就像兩位轉輪王不能在同一個世界同時出現一樣，不妨礙他們在其他世界同時出現。兩位如來同時出現是不合道理的，判定義也應該如此。
論曰：這裡說了偈頌。
釋曰：爲了彰顯具足相好的無上覺悟的意義，所以說了這個偈頌。
論曰：
佛微細化身，多入胎平等，為顯具相覺，於世間示現。
釋曰：佛在兜率陀天（欲界天之一，彌勒菩薩所在）上下生到閻浮提（我們所居住的這個世界）受胎。這時，如來化作一切佛弟子，如凈命舍利弗（佛陀十大弟子之一，以智慧著稱）等受胎。如果安立這種具足相好的無上覺悟，就能得以顯現。如果沒有下乘和中乘，就不能彰顯佛是無上的。如果沒有二乘智慧的淺薄狹隘，就不能彰顯佛是具足相好的。爲了彰顯這個意義，化身才出現在世間。諸佛如來不是一味地涅槃，現在應當顯示這個意義。
論曰：有六種原因，諸佛世尊在化身中不能永遠住世。
釋曰：有六個原因可以證明佛必須捨棄化身。
論曰：一、正事已經究竟。因為已經解脫併成熟了眾生。
釋曰：如來的化身正事已經究竟，所以化身不會永遠住世。成熟眾生，使他們得到解脫，是化身的正事。眾生既然都已經成熟解脫，所以叫做正事究竟。
論曰：二、如果已經得到解脫，求般涅槃（入滅），爲了讓他們捨棄般涅槃的意願，想要尋求得到常住的佛身。
釋曰：如果已經解脫了迷惑的障礙，尋求無餘涅槃（完全的寂滅），爲了轉變
【English Translation】 English version: The Buddhas are also like that.
Explanation: Therefore, this statement can be verified. It's like there is one world, among hundreds of kotis (hundreds of millions) of worlds, in which the Buddha is not seen. If you say so, it contradicts the scriptures. There is such a saying that two Buddhas will not appear simultaneously in a great trichiliocosm. For example, a Chakravarti king (universal monarch). Here, you should judge this sutra according to the meaning of the Chakravarti king. Just as two Chakravarti kings cannot appear simultaneously in one world, it does not prevent them from appearing simultaneously in other worlds. It is unreasonable for two Tathagatas to appear simultaneously, and the judgment should be like this.
Treatise: Here is a verse.
Explanation: To manifest the meaning of the perfectly endowed, unsurpassed enlightenment, this verse is spoken.
Treatise:
The Buddha's subtle transformation body, often enters the womb equally, to manifest the perfectly endowed enlightenment, appears in the world.
Explanation: The Buddha descends from Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva resides) to Jambudvipa (the world we live in) to be conceived. At this time, the Tathagata transforms into all the Buddha's disciples, such as Pure Life Shariputra (one of the Buddha's ten great disciples, known for his wisdom), and others are conceived. If this perfectly endowed, unsurpassed enlightenment is established, it can be manifested. If there are no lower and middle vehicles, it cannot be shown that the Buddha is unsurpassed. If there is no shallow and narrow wisdom of the two vehicles, it cannot be shown that the Buddha is perfectly endowed. To manifest this meaning, the transformation body appears in the world. The Buddhas and Tathagatas do not always enter Nirvana; now this meaning shall be shown.
Treatise: There are six reasons why the Buddhas and World Honored Ones cannot dwell forever in their transformation bodies.
Explanation: There are six reasons to prove that the Buddha must abandon the transformation body.
Treatise: First, the main task is completed. Because sentient beings have been liberated and matured.
Explanation: The Tathagata's transformation body's main task has been completed, so the transformation body does not dwell forever. Maturing sentient beings and enabling them to attain liberation is the main task of the transformation body. Since sentient beings have all matured and been liberated, it is called the completion of the main task.
Treatise: Second, if one has already attained liberation and seeks Parinirvana (final extinction), in order to make them abandon the intention of Parinirvana, wanting to seek to obtain the permanent Buddha body.
Explanation: If one has already been liberated from the obstacles of delusion and seeks Nirvana without remainder (complete extinction), in order to transform
其意欲示化身。非實有故舍化身。示別有常住法身是真實有。應轉求小乘無餘涅槃心。求常住法身故。化身不永住。
論曰。三為除彼于佛所有輕慢心故。為令彼通達甚深真如法及正說法故。
釋曰。彼謂一切眾生。計佛有生老病死等與已不異故。于如來起輕慢心。欲令眾生識如來真實身及假名身。真身即真如法及正說法。正說法從真如法流出名正說身。此二名法身。此法最甚深難可通達。非下位人境界。若通達此身。則于如來起極尊重心。假名身即化身。示此身是分別所作非真實有故。化身不永住。
論曰。四為令眾生於佛身起渴仰心。數見無厭足故。
釋曰。若恒住一化身。眾生始見生渴仰。后則歇薄。若色形改變種種希有。眾生數見新新渴仰。則無厭足故。化身不永住。
論曰。五為令彼向自身起極精進。由知正說者不可得故。
釋曰。若佛恒住化身。眾生則不起難遭想。故如來舍化身。令其知佛不久住世。起極正勤。急度自身不觀於他。又以自身證其是非。名向自身。故化身不永住。
論曰。六為令彼速得至成熟位。向自身不捨荷負極精進故。
釋曰。前明為未修正勤令修正勤。此明若已修正勤令不捨正勤。修習定慧疾得圓滿。故化身不永住。
論
【現代漢語翻譯】 現代漢語譯本 其意在於示現應化之身（Nirmanakaya，佛為度化眾生而顯現的化身）。因為應化之身並非真實存在，所以會捨棄。如果示現另外有常住不變的法身（Dharmakaya，佛的真身），認為是真實存在的，就應當轉而尋求小乘的無餘涅槃（nirvana，寂滅）之心，因為他們尋求的是常住的法身。因此，應化之身不會永遠存在。
論曰：第三個原因是，爲了消除眾生對佛的輕慢之心，爲了讓他們通達甚深的真如法（tathata，事物的本性）以及正確的說法。
釋曰：這裡說的『彼』是指一切眾生。他們認為佛也有生老病死等現象，和自己沒有什麼不同，因此對如來（Tathagata，佛的稱號）產生輕慢之心。爲了讓眾生認識如來的真實身和假名身。真身就是真如法和正確的說法。正確的說法從真如法中流出，稱為正說身。這兩者合稱為法身。此法最為深奧，難以通達，不是下位者的境界。如果通達此身，就會對如來產生極大的尊重之心。假名身就是應化之身。顯示此身是分別念所造作，並非真實存在，所以應化之身不會永遠存在。
論曰：第四個原因是，爲了讓眾生對佛身產生渴求仰慕之心，因為經常見到也不會感到厭足。
釋曰：如果佛恒常住於一個應化之身，眾生開始見到時會產生渴求仰慕之心，之後就會變得淡薄。如果色相形體改變，呈現種種稀有之相，眾生經常見到，就會產生新的渴求仰慕之心，因此不會感到厭足。所以應化之身不會永遠存在。
論曰：第五個原因是，爲了讓他們對自己發起極大的精進，因為知道正確的說法者難以獲得。
釋曰：如果佛恒常住于應化之身，眾生就不會產生難遭遇想。因此，如來捨棄應化之身，讓他們知道佛不會長久住世，從而發起極大的精勤，抓緊時間度化自己，而不是觀察他人。又以自身來驗證是非，這叫做『向自身』。所以應化之身不會永遠存在。
論曰：第六個原因是，爲了讓他們迅速達到成熟的階段，因為對自己不捨棄荷負，極其精進。
釋曰：前面說明的是爲了讓尚未修正勤的人修正勤，這裡說明的是如果已經修正勤，就不要捨棄正勤。修習禪定和智慧，迅速得到圓滿。所以應化之身不會永遠存在。
【English Translation】 English version The intention is to manifest the Nirmanakaya (a manifested body of the Buddha to liberate beings). Because the Nirmanakaya is not truly existent, it is relinquished. If it is shown that there is another permanent Dharmakaya (the true body of the Buddha) that is truly existent, one should turn to seek the mind of the Hinayana's Nirvana (cessation) without remainder, because they seek the permanent Dharmakaya. Therefore, the Nirmanakaya does not abide forever.
Treatise says: The third reason is to eliminate the contempt that beings have towards the Buddha, and to enable them to understand the profound suchness (tathata, the true nature of things) and the correct teachings.
Explanation says: 'They' refers to all sentient beings. They think that the Buddha also has birth, old age, sickness, and death, which are no different from themselves, so they have contempt for the Tathagata (title of the Buddha). In order to let sentient beings recognize the true body and the nominal body of the Tathagata. The true body is suchness and the correct teachings. The correct teachings flow from suchness and are called the body of correct teachings. These two are called the Dharmakaya. This Dharma is the most profound and difficult to understand, and is not the realm of lower-level people. If one understands this body, one will have great respect for the Tathagata. The nominal body is the Nirmanakaya. Showing that this body is made by discrimination and is not truly existent, so the Nirmanakaya does not abide forever.
Treatise says: The fourth reason is to make sentient beings have a thirst and yearning for the Buddha's body, because seeing it frequently does not lead to satiety.
Explanation says: If the Buddha constantly abides in one Nirmanakaya, sentient beings will have a thirst and yearning when they first see it, but later it will become weak. If the color and shape change, showing all kinds of rare appearances, sentient beings will often see it and have new thirst and yearning, so they will not feel satiety. Therefore, the Nirmanakaya does not abide forever.
Treatise says: The fifth reason is to make them generate extreme diligence towards themselves, because they know that the one who speaks correctly is difficult to obtain.
Explanation says: If the Buddha constantly abides in the Nirmanakaya, sentient beings will not have the thought of rare encounter. Therefore, the Tathagata relinquishes the Nirmanakaya, letting them know that the Buddha will not live in the world for a long time, so they generate extreme diligence, hurrying to liberate themselves instead of observing others. Also, using oneself to verify right and wrong is called 'towards oneself'. Therefore, the Nirmanakaya does not abide forever.
Treatise says: The sixth reason is to make them quickly reach the stage of maturity, because they do not abandon the burden on themselves and are extremely diligent.
Explanation says: The previous explanation was to make those who have not cultivated diligence cultivate diligence, and this explanation is to make those who have already cultivated diligence not abandon diligence. Cultivating samadhi and wisdom quickly leads to perfection. Therefore, the Nirmanakaya does not abide forever.
曰。此中說偈。
釋曰。為攝前六因。令多忘失者易得憶持故。重說偈。
論曰。
由正事究竟 為除樂涅槃 令舍輕慢佛 發起渴仰心 令向身精進 及為速成熟 諸佛于化身 許非一向住
釋曰。如來不永般涅槃。今當顯示此義。
論曰。為度一切眾生。由發願及修行。尋求無上菩提。一向般涅槃。此事不應道理。
釋曰。如來昔在愿樂地中。為度眾生髮諸勝愿。求無上菩提。于見等位中。為度眾生修諸勝行。尋無上菩提。若得極果而舍眾生般涅槃。不應道理。何以故。
論曰。本願及修行。相違無果故。
釋曰。菩薩昔為度眾生。發願及修行。令我當來常能利益一切眾生。利益眾生即願行果。今得極果。若棄捨眾生永般涅槃。則違發願修行本意。願行但有自利益果。無利益他果。由如來不永般涅槃。是故相應有果。
論曰。複次受用身及變化身無常故。云何諸佛以常住法為身。
釋曰。若如來不永般涅槃。則如來以常住法為身受用身及變化身。不應是無常。若是無常。云何復言以常住法為身。
論曰。由應身及化身。恒依止法身故。
釋曰。法身為二身本。本既常住。末依于本相續恒在。故末亦常住。
論曰。
【現代漢語翻譯】 曰：此中說偈。
釋曰：為攝前六因，令多忘失者易得憶持故，重說偈。
論曰：
由正事究竟，為除樂涅槃 令舍輕慢佛，發起渴仰心 令向身精進，及為速成熟 諸佛于化身，許非一向住
釋曰：如來不永般涅槃（Parinirvana），今當顯示此義。
論曰：為度一切眾生，由發願及修行，尋求無上菩提（Anuttara-samyak-sambodhi），一向般涅槃（Parinirvana），此事不應道理。
釋曰：如來昔在愿樂地中，為度眾生髮諸勝愿，求無上菩提（Anuttara-samyak-sambodhi）。于見等位中，為度眾生修諸勝行，尋無上菩提（Anuttara-samyak-sambodhi）。若得極果而舍眾生般涅槃（Parinirvana），不應道理。何以故？
論曰：本願及修行，相違無果故。
釋曰：菩薩昔為度眾生，發願及修行，令我當來常能利益一切眾生。利益眾生即願行果。今得極果，若棄捨眾生永般涅槃（Parinirvana），則違發願修行本意。願行但有自利益果，無利益他果。由如來不永般涅槃（Parinirvana），是故相應有果。
論曰：複次受用身及變化身無常故，云何諸佛以常住法為身？
釋曰：若如來不永般涅槃（Parinirvana），則如來以常住法為身受用身及變化身。不應是無常。若是無常，云何復言以常住法為身？
論曰：由應身及化身，恒依止法身故。
釋曰：法身為二身本。本既常住。末依于本相續恒在。故末亦常住。
論曰：
【English Translation】 Said: Herein is a verse spoken.
Explanation: To encompass the previous six causes, making it easier for those who often forget to remember and hold them, the verse is spoken again.
Treatise says:
Through the ultimate accomplishment of righteous deeds, to eliminate the joy of Nirvana (Parinirvana) Causing the abandonment of disrespect towards the Buddha, arousing a heart of yearning Causing progress towards bodily diligence, and for swift maturation The Buddhas, regarding the manifested body, permit it not to be of a single, fixed nature.
Explanation: The Tathagata (Tathagata) does not eternally enter Parinirvana (Parinirvana); now this meaning shall be revealed.
Treatise says: To liberate all sentient beings, through making vows and practicing, seeking unsurpassed Bodhi (Anuttara-samyak-sambodhi), to enter Parinirvana (Parinirvana) in a single, fixed manner, this is not reasonable.
Explanation: In the past, in the land of joyful vows, the Tathagata (Tathagata) made supreme vows to liberate sentient beings, seeking unsurpassed Bodhi (Anuttara-samyak-sambodhi). In the stages of seeing and so on, to liberate sentient beings, He cultivated supreme practices, seeking unsurpassed Bodhi (Anuttara-samyak-sambodhi). If, having attained the ultimate fruit, He abandons sentient beings and enters Parinirvana (Parinirvana), it would not be reasonable. Why?
Treatise says: The original vow and practice contradict each other, hence there is no fruit.
Explanation: In the past, the Bodhisattva (Bodhisattva), for the sake of liberating sentient beings, made vows and practiced, 'May I be able to constantly benefit all sentient beings in the future.' Benefiting sentient beings is the fruit of vows and practice. Now, having attained the ultimate fruit, if He abandons sentient beings and eternally enters Parinirvana (Parinirvana), it would contradict the original intention of making vows and practicing. The vows and practices would only have the fruit of self-benefit, without the fruit of benefiting others. Because the Tathagata (Tathagata) does not eternally enter Parinirvana (Parinirvana), therefore it is consistent and has fruit.
Treatise says: Furthermore, because the Reward Body and the Transformation Body are impermanent, how can the Buddhas take the permanent Dharma as their body?
Explanation: If the Tathagata (Tathagata) does not eternally enter Parinirvana (Parinirvana), then the Tathagata (Tathagata) takes the permanent Dharma as the body, the Reward Body and the Transformation Body. It should not be impermanent. If it is impermanent, how can it be said that the permanent Dharma is taken as the body?
Treatise says: Because the Response Body and the Transformation Body constantly rely on the Dharma Body.
Explanation: The Dharma Body is the origin of the two bodies. Since the origin is permanent, the end relies on the origin and continues constantly. Therefore, the end is also permanent.
Treatise says:
由應身無舍離故。
釋曰。如來自圓德。及利益諸菩薩。此二事與如來恒不相離。此二事即是應身。故應常住。
論曰。由化身數起現故。
釋曰。化身為度眾生。乃至窮生死際。無一剎那時不相續。示現得無上菩提及般涅槃。何以故。所度眾生恒有。如來大悲無休廢故。是故化身亦是常住。
論曰。如恒受樂。如恒施食。二身常住應如此知。
釋曰。為顯二身常住故。引此二事為譬。如世間說此人恒受樂。此人恒施食。非受樂施食二事無間。名之為恒。由本及事二義不斷故。名為恒。二身亦爾。由本及事二義不斷故。名常住。
論曰。若法身無始時。無差別無數量。
釋曰。若法身無始本有。於一切眾生無差別。不可度量。諸佛由法身於利益他事。具足勝能。眾生為得法身。何用精進修道。
論曰。為得法身。不應不作功用。
釋曰。雖爾不應不作功用。無自然證得法身故。
論曰。此中說偈。
釋曰。為釋此難。是故說偈。
論曰。
諸佛證得等無量 是因眾生若舍勤 證得恒時不成因 斷除正因不應理
諸佛證得等無量是因。
釋曰。過去現在佛證得法身。證得無高下故言平等。所得功德無定齊限故言無量
【現代漢語翻譯】 現代漢語譯本 論曰：由應身無舍離故。 釋曰：如來自圓滿的功德，以及利益諸菩薩的事業，這兩件事與如來恒常不相分離。這兩件事就是應身（Nirmanakaya, 化身），所以應身是常住的。 論曰：由化身無數次示現的緣故。 釋曰：化身爲了度化眾生，乃至窮盡生死輪迴的邊際，沒有一剎那時間不相續地示現，示現證得無上菩提（Anuttara-samyak-sambodhi, 無上正等正覺）及般涅槃（Parinirvana, 完全的涅槃）。為什麼呢？因為所要度化的眾生恒常存在，如來的大悲心沒有止息和廢棄的時候。所以，化身也是常住的。 論曰：如恒常享受快樂，如恒常佈施食物，應知應身和化身常住也應如此理解。 釋曰：爲了彰顯應身和化身是常住的，所以引用這兩件事作為譬喻。如同世間說這個人恒常享受快樂，這個人恒常佈施食物，並非享受快樂和佈施食物這兩件事沒有間斷，才稱之為恒常。而是由於根本和事業這兩個方面的意義沒有斷絕的緣故，稱之為恒常。應身和化身也是這樣，由於根本和事業這兩個方面的意義沒有斷絕的緣故，稱之為常住。 論曰：若法身（Dharmakaya, 法身）無始時，無差別，無數量。 釋曰：如果法身是無始以來就存在的，對於一切眾生沒有差別，不可度量。諸佛由於法身在利益他人的事業上，具足殊勝的能力。那麼眾生爲了得到法身，又何必精進修道呢？ 論曰：爲了得到法身，不應該不作功用。 釋曰：即使這樣，也不應該不作功用。因為沒有自然而然就能證得法身的事情。 論曰：此中說偈。 釋曰：爲了解釋這個疑問，所以說偈。 論曰： 諸佛證得等無量，是因眾生若舍勤；證得恒時不成因，斷除正因不應理。 諸佛證得等無量是因。 釋曰：過去現在佛證得法身，證得的境界沒有高下之分，所以說平等。所得的功德沒有一定的限度，所以說無量。
【English Translation】 English version Treatise: Because the Nirmanakaya (應身, Emanation Body) does not abandon [sentient beings]. Explanation: The Tathagata's (如來, Thus Come One) perfect virtues and the work of benefiting all Bodhisattvas (菩薩, Enlightenment Beings), these two things are constantly inseparable from the Tathagata. These two things are the Nirmanakaya, therefore the Nirmanakaya is permanent. Treatise: Because the transformation body (化身, Transformation Body) arises and appears countless times. Explanation: The transformation body, in order to liberate sentient beings, even to the edge of the cycle of birth and death, appears continuously without a single instant of interruption, demonstrating the attainment of Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete and perfect enlightenment) and Parinirvana (般涅槃, complete Nirvana). Why? Because the sentient beings to be liberated are constantly present, and the Tathagata's great compassion has no cessation or abandonment. Therefore, the transformation body is also permanent. Treatise: Just as constantly enjoying happiness, just as constantly giving food, it should be known that the permanence of the Nirmanakaya and the transformation body should be understood in this way. Explanation: In order to manifest that the Nirmanakaya and the transformation body are permanent, these two things are cited as metaphors. Just as the world says that this person constantly enjoys happiness, this person constantly gives food, it is not that these two things, enjoying happiness and giving food, are without interruption, that they are called constant. Rather, it is because the meaning of the root and the activity are not cut off, that it is called constant. The Nirmanakaya and the transformation body are also like this, because the meaning of the root and the activity are not cut off, that they are called permanent. Treatise: If the Dharmakaya (法身, Dharma Body) is without beginning, without difference, and without measure. Explanation: If the Dharmakaya has existed since beginningless time, is without difference for all sentient beings, and is immeasurable, and the Buddhas, due to the Dharmakaya, possess supreme abilities in the work of benefiting others, then why should sentient beings diligently cultivate the path in order to attain the Dharmakaya? Treatise: In order to attain the Dharmakaya, one should not fail to make effort. Explanation: Even so, one should not fail to make effort, because there is no such thing as naturally attaining the Dharmakaya. Treatise: Here, a verse is spoken. Explanation: In order to explain this difficulty, therefore a verse is spoken. Treatise: The Buddhas' attainment is equal and immeasurable; if sentient beings abandon diligence because of this, Attainment at all times would not be a cause; cutting off the true cause is not reasonable. The Buddhas' attainment being equal and immeasurable is the cause. Explanation: The Buddhas of the past and present attained the Dharmakaya, and the state of attainment has no high or low distinction, therefore it is said to be equal. The merits attained have no fixed limit, therefore it is said to be immeasurable.
。如此證得。是眾生求得法身正勤之因。
論曰。眾生若舍勤。
釋曰。此證得若是眾生舍正勤因。如前所計。不須自作正勤由他得度故。
論曰。證得恒時不成因。
釋曰。諸佛證得法身。一切是有。若離自正勤。此證得則不成自證得因。何以故。若是因者。從昔以來無復凡夫。皆由他得度故。既無此義。是故雖有證得。不成自因。
論曰。斷除正因不應理。
釋曰。正勤與證得相應名正因。若斷除此二則不應道理。複次因有二種。一方便因。二正因。諸佛證得為方便因。以屬他故。自修正勤為正因。以依自身故。若斷除正因留方便因。此事不應道理。以不能成就自所愿故。複次有諸菩薩。慈悲莊飾相續。于眾生起愛念心。皆如子想。不作此意。是眾生利益事。愿他作我不作。常作是意。若他或作或不作。我必應作。若眾生不應菩薩心作正勤。無得菩薩利益義。是故正勤。是證得法身第一正因。此因不可斷除。若斷除此因。由他得法身。無有是處。
論曰。阿毗達磨大乘藏經中名攝大乘。此正說究竟。
由依佛言及道理 說論為自得清凈 為利智信正行人 為立正法令久住 依燈電寶日月光 如凈眼人見眾色 依具智悲三解尊 通達說論亦復爾
【現代漢語翻譯】 現代漢語譯本：如此證得（如此獲得證悟）。這是眾生求得法身（Dharmakaya，佛的法性之身）正勤（正確的精進）的原因。
論曰（論中說）：眾生若舍勤（如果眾生捨棄精進）。
釋曰（解釋說）：此證得若是眾生舍正勤因（如果這種證悟是眾生捨棄正確精進的原因），如前所計（就像之前所認為的那樣），不須自作正勤由他得度故（就不需要自己努力精進，而由他人來度化）。
論曰（論中說）：證得恒時不成因（證悟恒常存在，就不能成為原因）。
釋曰（解釋說）：諸佛證得法身（諸佛證得法身），一切是有（一切都是存在的）。若離自正勤（如果離開自身的正確精進），此證得則不成自證得因（這種證悟就不能成為自己證悟的原因）。何以故（為什麼呢）？若是因者（如果是原因），從昔以來無復凡夫（從過去到現在就沒有凡夫了），皆由他得度故（都由他人度化了）。既無此義（既然沒有這個道理），是故雖有證得（所以即使有證悟），不成自因（也不能成為自身的原因）。
論曰（論中說）：斷除正因不應理（斷除正確的因是不合理的）。
釋曰（解釋說）：正勤與證得相應名正因（正確的精進與證悟相應，稱為正確的因）。若斷除此二則不應道理（如果斷除這兩者，就不合道理）。複次因有二種（再次，因有兩種）：一方便因（一種是方便因），二正因（一種是正因）。諸佛證得為方便因（諸佛的證悟是方便因），以屬他故（因為它屬於他人）。自修正勤為正因（自己修行正確的精進是正因），以依自身故（因為它依靠自身）。若斷除正因留方便因（如果斷除正因，留下方便因），此事不應道理（這件事是不合道理的），以不能成就自所愿故（因為它不能成就自己所希望的）。複次有諸菩薩（再次，有一些菩薩），慈悲莊飾相續（以慈悲莊嚴相續），于眾生起愛念心（對眾生生起愛念之心），皆如子想（都像對待自己的孩子一樣）。不作此意（不這樣想）：是眾生利益事（這是對眾生有益的事情），愿他作我不作（希望別人做，我不做）。常作是意（常常這樣想）：若他或作或不作（如果別人或者做或者不做），我必應作（我必須要做）。若眾生不應菩薩心作正勤（如果眾生不應該像菩薩那樣用心做正確的精進），無得菩薩利益義（就沒有得到菩薩利益的意義）。是故正勤（所以正確的精進），是證得法身第一正因（是證得法身的第一正因）。此因不可斷除（這個因不可斷除）。若斷除此因（如果斷除這個因），由他得法身（由他人得到法身），無有是處（沒有這個道理）。
論曰（論中說）：阿毗達磨大乘藏經中名攝大乘（《阿毗達磨大乘藏經》中名為《攝大乘論》）。此正說究竟（這裡正確地闡述了究竟的道理）。
由依佛言及道理（由於依靠佛的教言和道理） 說論為自得清凈（闡述論典是爲了自己獲得清凈） 為利智信正行人（爲了利益有智慧、有信心、行為端正的人） 為立正法令久住（爲了建立正法，使之長久住世） 依燈電寶日月光（依靠燈、電、寶、日月的光芒） 如凈眼人見眾色（就像眼睛清凈的人能看見各種顏色） 依具智悲三解尊（依靠具備智慧、慈悲和三解脫的尊者） 通達說論亦復爾（通達並闡述論典也是如此）
【English Translation】 English version: Thus is it attained (Thus is enlightenment attained). This is the cause of diligent effort (right diligence) for sentient beings seeking to attain the Dharmakaya (the Dharma body of the Buddha).
The Treatise says: If sentient beings abandon diligence (If sentient beings abandon diligence).
The Explanation says: If this attainment is because sentient beings abandon the cause of right diligence (If this attainment is because sentient beings abandon the cause of right diligence), as previously assumed (as previously assumed), then there is no need to exert oneself in right diligence, as one is liberated by others (then there is no need to exert oneself in right diligence, as one is liberated by others).
The Treatise says: Attainment is not a constant cause (Attainment is not a constant cause).
The Explanation says: The Buddhas attain the Dharmakaya (The Buddhas attain the Dharmakaya), all of which exists (all of which exists). If one is separated from one's own right diligence (If one is separated from one's own right diligence), this attainment cannot be the cause of one's own attainment (this attainment cannot be the cause of one's own attainment). Why (Why)? If it were the cause (If it were the cause), there would be no more ordinary beings from the past (there would be no more ordinary beings from the past), as all would be liberated by others (as all would be liberated by others). Since this is not the case (Since this is not the case), therefore, even if there is attainment (therefore, even if there is attainment), it is not one's own cause (it is not one's own cause).
The Treatise says: Cutting off the right cause is not reasonable (Cutting off the right cause is not reasonable).
The Explanation says: Right diligence corresponding to attainment is called the right cause (Right diligence corresponding to attainment is called the right cause). If these two are cut off, it is not reasonable (If these two are cut off, it is not reasonable). Furthermore, there are two types of causes (Furthermore, there are two types of causes): one is the expedient cause (one is the expedient cause), and the other is the right cause (and the other is the right cause). The Buddhas' attainment is the expedient cause (The Buddhas' attainment is the expedient cause), because it belongs to others (because it belongs to others). One's own cultivation of right diligence is the right cause (One's own cultivation of right diligence is the right cause), because it relies on oneself (because it relies on oneself). If the right cause is cut off and the expedient cause is left (If the right cause is cut off and the expedient cause is left), this is not reasonable (this is not reasonable), because it cannot accomplish one's own wishes (because it cannot accomplish one's own wishes). Furthermore, there are Bodhisattvas (Furthermore, there are Bodhisattvas) whose continuums are adorned with loving-kindness and compassion (whose continuums are adorned with loving-kindness and compassion), who generate thoughts of love and affection for sentient beings (who generate thoughts of love and affection for sentient beings), all like thinking of them as their own children (all like thinking of them as their own children). They do not think this way (They do not think this way): 'This is a matter of benefit to sentient beings (This is a matter of benefit to sentient beings), I wish others would do it, but I will not do it (I wish others would do it, but I will not do it).' They always think this way (They always think this way): 'If others do it or do not do it (If others do it or do not do it), I must do it (I must do it).' If sentient beings should not cultivate right diligence with the mind of a Bodhisattva (If sentient beings should not cultivate right diligence with the mind of a Bodhisattva), there would be no meaning in obtaining the benefits of a Bodhisattva (there would be no meaning in obtaining the benefits of a Bodhisattva). Therefore, right diligence (Therefore, right diligence) is the primary right cause for attaining the Dharmakaya (is the primary right cause for attaining the Dharmakaya). This cause cannot be cut off (This cause cannot be cut off). If this cause is cut off (If this cause is cut off), and one attains the Dharmakaya through others (and one attains the Dharmakaya through others), there is no such possibility (there is no such possibility).
The Treatise says: In the Abhidharma Mahayana Sutra Collection, it is named the Compendium of the Mahayana (In the Abhidharma Mahayana Sutra Collection, it is named the 'Compendium of the Mahayana'). This correctly explains the ultimate meaning (This correctly explains the ultimate meaning).
Relying on the Buddha's words and reason (Relying on the Buddha's words and reason), the treatise is expounded for self-purification (the treatise is expounded for self-purification). For the benefit of the wise, faithful, and upright practitioners (For the benefit of the wise, faithful, and upright practitioners), to establish the true Dharma and make it long-lasting (to establish the true Dharma and make it long-lasting). Depending on the light of lamps, electricity, jewels, the sun, and the moon (Depending on the light of lamps, electricity, jewels, the sun, and the moon), just as a person with clear eyes sees all colors (just as a person with clear eyes sees all colors). Depending on the venerable one who possesses wisdom, compassion, and the three liberations (Depending on the venerable one who possesses wisdom, compassion, and the three liberations), understanding and expounding the treatise is also like that (understanding and expounding the treatise is also like that).
若真實義應法句 能除皮肉心煩惱 諸顯涅槃道功德 此是聖言余悉非 若亂心人作是說 能顯佛是無上師 隨順涅槃道資糧 頂戴此言如佛教 世無慧人能勝佛 具智通真理無餘 是佛自了法叵動 若違正法由佛教 若謗聖人及正法 迷人見執之所作 於此生智離三污 如衣受染凈非垢 智鈍離信及白法 邪慢法災不了執 貪利邪見事法怨 離勝下愿謗正法 於火蛇怨及霹靂 法傷可畏此非畏 火等但斷世間命 無間可畏不由此 若人數事諸惡友 邪見五逆斷善根 思法速離無間苦 謗法何因得解脫 眾寶界如覺德業 我說句義所生善 因此愿悉見彌陀 由得凈眼成正覺
如此十偈總義。為顯此總義。重說三偈。
從此及為此 由此是所說 此流說四偈 為顯前五義 守自身方便 是故說二偈 傷法因說一 傷法果說二 至大集法忍 證無上菩提 略明此三法 是重說勝果
三藏法師翻講論竟。說此三偈。
若思了義論 智人信三寶 由智信二根 得入真如觀 故我依本記 翻解攝大乘 凡所生功德 迴向為三能 供養佛法僧 降伏邪行者 救拔眾苦難 愿此能無窮
【現代漢語翻譯】 現代漢語譯本 若符合真實意義的佛法語句，能夠去除皮肉和內心的煩惱。 那些彰顯涅槃（Nirvana）之道和功德的，才是聖人的言語，其餘都不是。 如果心緒紛亂的人這樣說，能夠顯示佛陀是無上的導師。 隨順涅槃之道的資糧，應當像對待佛陀的教誨一樣頂戴這些言語。 世間沒有智慧的人能夠勝過佛陀，佛陀具備智慧，通達真理而無遺漏。 佛陀自己覺悟的法是不可動搖的，如果違背正法，即使是佛陀的教誨也不應遵從。 如果誹謗聖人和正法，那是迷惑之人被錯誤的見解和執著所驅使。 對於此理生起智慧，就能遠離貪慾、嗔恚、愚癡這三種污垢，就像衣服接受染色，乾淨而非污垢。 智慧遲鈍的人遠離信心和善良的法，以邪惡的傲慢對待佛法，不能理解其中的真諦。 貪圖利益，持有邪見，把佛法當作仇敵，遠離殊勝的願望，誹謗正法。 對於火、蛇、怨敵和霹靂，佛法帶來的傷害才是真正可怕的，這些都不算可怕。 火等只能斷絕世間的生命，而無間地獄（Avici）的可怕之處並不在於此。 如果有人經常與惡友交往，持有邪見，犯下五逆之罪，斷絕善根。 思考佛法能夠迅速脫離無間地獄的痛苦，誹謗佛法又怎麼能夠得到解脫呢？ 如同眾寶的世界和覺德的功業，我說這些語句和意義所產生的善， 因此願望所有人都見到阿彌陀佛（Amitabha），由此獲得清凈的眼睛，成就正覺。
以上這十個偈頌是總體的意義。爲了彰顯這個總體的意義，再次說了三個偈頌。
從此以及爲了此，由此是所說的， 這四個偈頌是爲了彰顯前面的五個意義。 守護自身的方法，所以說了兩個偈頌。 傷害佛法的原因說了一個偈頌，傷害佛法的結果說了兩個偈頌。 達到大集法忍（Mahasamgraha-dharma-ksanti），證得無上菩提（Anuttara-samyak-sambodhi）。 簡略地說明這三種法，是再次說明殊勝的果報。
三藏法師翻譯講解完畢，說了這三個偈頌。
如果思考了義的論典，有智慧的人就會相信三寶（Three Jewels）。 通過智慧和信心這兩種根本，得以進入真如的觀照。 所以我依據原本的記錄，翻譯講解《攝大乘論》（Mahāyānasaṃgraha）。 凡是所產生的功德，迴向給三種能力。 供養佛、法、僧（Buddha, Dharma, Sangha），降伏邪惡的行為。 救拔眾生的痛苦和災難，愿這種能力無窮無盡。
【English Translation】 English version If the Dharma verses conform to the true meaning, they can remove the afflictions of the skin, flesh, and heart. Those that reveal the path and merits of Nirvana (Nirvana), these are the words of the sages; the rest are not. If a person with a disturbed mind says this, it can show that the Buddha is the supreme teacher. Following the resources of the path to Nirvana, one should revere these words as if they were the Buddha's teachings. No wise person in the world can surpass the Buddha, who possesses wisdom and understands the truth completely. The Dharma that the Buddha himself awakened to is unshakable; if it goes against the true Dharma, even the Buddha's teachings should not be followed. If one slanders the sages and the true Dharma, it is done by deluded people driven by wrong views and attachments. If wisdom arises regarding this principle, one can be free from the three defilements of greed, hatred, and delusion, just as clothes accept dyeing, clean and not stained. Those with dull wisdom stay away from faith and good Dharma, treat the Dharma with evil arrogance, and cannot understand the true meaning. Greedy for profit, holding wrong views, treating the Dharma as an enemy, staying away from superior vows, and slandering the true Dharma. Compared to fire, snakes, enemies, and thunderbolts, the harm caused by harming the Dharma is truly terrifying; these are not to be feared. Fire and the like can only end worldly life, but the terror of Avici (Avici) hell is not due to this. If someone often associates with evil friends, holds wrong views, commits the five rebellious acts, and cuts off the roots of goodness. Thinking about the Dharma can quickly escape the suffering of Avici hell; how can one be liberated by slandering the Dharma? Like the world of many treasures and the merits of Jue De, the goodness generated by the words and meanings I speak, Therefore, I wish that everyone will see Amitabha (Amitabha), and thereby obtain pure eyes and achieve perfect enlightenment.
The above ten verses are the overall meaning. To highlight this overall meaning, three more verses are spoken.
From this and for this, from this is what is said, These four verses are to highlight the previous five meanings. The method of guarding oneself, so two verses are spoken. The cause of harming the Dharma is spoken in one verse, and the result of harming the Dharma is spoken in two verses. Reaching Mahasamgraha-dharma-ksanti (Mahasamgraha-dharma-ksanti), attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). Briefly explaining these three Dharmas is to re-explain the superior result.
The Tripitaka Master finished translating and explaining, and spoke these three verses.
If one thinks about the sutras of definitive meaning, wise people will believe in the Three Jewels (Three Jewels). Through the two roots of wisdom and faith, one can enter the contemplation of Suchness. Therefore, based on the original records, I translate and explain the Mahāyānasaṃgraha (Mahāyānasaṃgraha). All the merits generated, I dedicate to the three abilities. Offering to the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), subduing evil actions. Rescuing sentient beings from suffering and disasters, may this ability be endless.