T31n1596_攝大乘論釋論

大正藏第 31 冊 No. 1596 攝大乘論釋論

No. 1596 [Nos. 1595, 1597; cf. Nos. 1592-1594, 1598]

攝大乘論釋論卷第一

世親菩薩造

隋天竺三藏笈多共行矩等譯

應知依止勝相勝語第一

無等聖教章第一

論曰。阿毗達磨大乘修多羅中。婆伽婆前善入大乘菩薩。為顯揚大乘大體故說。所謂為大乘故。諸佛世尊有十種勝相勝語。

釋曰。問何為造論。答為敷演。應知甚深寬大法性故。若除不承佛菩薩力。何人有能於此解釋。復以何義故。此論作如此相說。若離阿毗達磨言。則不知是聖說。為此義故。又是出經名。如言十地經。今當釋彼經名。為令不知者令知故。言阿毗達磨修多羅者。彼修多羅中。明此阿毗達磨法門故。亦為顯修多羅名故。言大乘者。簡異聲聞阿毗達磨故。亦有非聖說阿毗達磨。有人自以分別慧。謂是佛說阿毗達磨。或言。聲聞所說。或言。世智者所作。為此故言大乘修多羅。即顯示異於聲聞等故。複次言阿毗達磨者。顯示菩薩藏攝故複次藏攝者。顯示調伏自煩惱故。于大乘中。是菩薩煩惱。菩薩以分別為煩惱故。阿毗達磨者。甚深寬大為相。此藏有三種。謂修多

【現代漢語翻譯】現代漢語譯本

大正藏第 31 冊 No. 1596 攝大乘論釋論 No. 1596 [Nos. 1595, 1597; cf. Nos. 1592-1594, 1598] 攝大乘論釋論卷第一世親菩薩（Vasubandhu）造隋天竺三藏笈多（Gupta）共行矩等譯應知依止勝相勝語第一無等聖教章第一論曰：阿毗達磨（Abhidharma，論藏）大乘修多羅（Mahāyāna-sūtra，大乘經）中，婆伽婆（Bhagavān，世尊）前善入大乘菩薩，為顯揚大乘大體故說。所謂為大乘故，諸佛世尊有十種勝相勝語。釋曰：問：何為造論？答：為敷演。應知甚深寬大法性故。若除不承佛菩薩力，何人有能於此解釋？復以何義故，此論作如此相說？若離阿毗達磨言，則不知是聖說。為此義故。又是出經名。如言十地經。今當釋彼經名。為令不知者令知故。言阿毗達磨修多羅者，彼修多羅中，明此阿毗達磨法門故。亦為顯修多羅名故。言大乘者，簡異聲聞阿毗達磨故。亦有非聖說阿毗達磨。有人自以分別慧，謂是佛說阿毗達磨。或言：聲聞所說。或言：世智者所作。為此故言大乘修多羅，即顯示異於聲聞等故。複次言阿毗達磨者，顯示菩薩藏攝故複次藏攝者，顯示調伏自煩惱故。于大乘中，是菩薩煩惱。菩薩以分別為煩惱故。阿毗達磨者，甚深寬大為相。此藏有三種，謂修多

【English Translation】 English version

T31 No. 1596 Śeṭa-mahāyāna-sūtra-abhidharma-śāstra No. 1596 [Nos. 1595, 1597; cf. Nos. 1592-1594, 1598] Śeṭa-mahāyāna-sūtra-abhidharma-śāstra, Volume 1 Composed by Bodhisattva Vasubandhu (世親菩薩) Translated by Gupta (笈多), a Tripiṭaka master from India during the Sui Dynasty, together with Xingju (行矩) and others It should be known that the first is reliance on superior characteristics and superior words. Chapter 1: The Unequaled Holy Teaching Treatise: In the Abhidharma (阿毗達磨) Mahāyāna-sūtra (大乘修多羅), the Bhagavan (婆伽婆) spoke before the Bodhisattvas who had well entered the Mahāyāna (大乘), in order to reveal the great essence of the Mahāyāna. That is to say, for the sake of the Mahāyāna, all Buddhas and World Honored Ones have ten kinds of superior characteristics and superior words. Commentary: Question: What is the purpose of writing this treatise? Answer: To elaborate. It should be known that it is because of the profound and vast Dharma-nature. If it were not for relying on the power of the Buddhas and Bodhisattvas, who would be able to explain this? And for what reason is this treatise presented in this way? If one were to depart from the words of the Abhidharma, one would not know that it is a holy teaching. It is for this reason. Also, it is to bring out the name of the scripture, like saying the 'Ten Stages Sutra'. Now, we shall explain the name of that scripture, to make it known to those who do not know it. The term 'Abhidharma-sūtra' means that in that sūtra, this Abhidharma Dharma-gate is clarified. It is also to reveal the name of the sūtra. The term 'Mahāyāna' distinguishes it from the Abhidharma of the Śrāvakas (聲聞). There are also Abhidharmas that are not holy teachings. Some people, relying on their own discriminating wisdom, claim that it is the Abhidharma spoken by the Buddha. Or they say it is spoken by the Śrāvakas, or made by worldly wise men. For this reason, it is said 'Mahāyāna-sūtra', which shows that it is different from the Śrāvakas and others. Furthermore, the term 'Abhidharma' shows that it is included in the Bodhisattva-piṭaka (菩薩藏). Moreover, the term 'piṭaka' shows that it subdues one's own afflictions. In the Mahāyāna, it is the afflictions of the Bodhisattvas. Bodhisattvas regard discrimination as affliction. The Abhidharma is characterized by being profound and vast. This piṭaka has three types, namely, sūtra

羅。阿毗達磨。毗那耶。即此三上下乘別故為二。謂聲聞藏。菩薩藏。複次此三及二。何故名藏。答由攝故。謂攝一切所應知義。云何成三。有九因緣故。對治諸疑者修多羅。若人于義有疑。為令彼人于彼義得決定故說。對治著二邊者毗那耶。遮有罪過受用故。謂著欲樂邊。聽無罪過受用故。遮自疲苦邊。對治自見著者。阿毗達磨。由顯無倒相故。複次說三學者修多羅。具足增上戒增上心者毗那耶。由持戒故。得不悔等次第得三磨提。具足增上慧者阿毗達磨。簡擇無倒義故。複次說法及義者修多羅。成就法義者毗那耶。若修行人調伏煩惱。于中得通達故。於法義決定善巧者阿毗達磨。由此等九因緣故立三藏。此等皆為解脫生死故。複次云何得解脫。熏知寂通故得解脫。由聞故熏於心。由思故知于修。中奢摩他故寂靜。毗缽舍那故通達。此修多羅毗那耶阿毗達磨。略說各有四義。菩薩解此則得一切智。聲聞隨解一偈義。則得流盡。云何各有四義。一依二相三法四義。貫穿此者修多羅。于中依者。依處依人依所為故說。相者。世諦相第一義諦相。法者。陰界入緣生諦念定無量無色。解脫勝處一切處菩提分辯才無諍等。義者隨順相續故。一向二數一伏四普集。應知此是阿毗達磨。曏者。阿毗達磨是向無住處涅槃法。說諦菩提

【現代漢語翻譯】現代漢語譯本羅（名稱）。阿毗達磨（論藏）。毗那耶（律藏）。即此三者，因上下乘的區別而分為二藏，即聲聞藏和菩薩藏。再者，這三藏和二藏，為何稱為『藏』？答：因為具有『攝』的作用，即攝持一切所應知的意義。如何成立三藏？因為有九種因緣。修多羅（經藏）是對治各種疑惑的，如果有人對義理有所懷疑，爲了使那個人對那個義理得到決定的緣故而宣說。毗那耶（律藏）是對治執著于兩種極端的，遮止有罪過的受用，因為執著于欲樂的極端；允許沒有罪過的受用，遮止自我疲憊的極端。阿毗達磨（論藏）是對治執著于自己見解的人的，因為它能顯現無顛倒的實相。再者，修多羅（經藏）是宣說三種學的，具足增上戒、增上心者，是毗那耶（律藏），因為持戒的緣故，能次第獲得不悔等，從而獲得三摩地（禪定）。具足增上慧者，是阿毗達磨（論藏），因為它能簡擇無顛倒的義理。再者，修多羅（經藏）是宣說法和義的，成就法和義者，是毗那耶（律藏），如果修行人調伏煩惱，于其中得到通達的緣故。對於法和義能決定善巧者，是阿毗達磨（論藏）。由於這等九種因緣，而建立三藏。這些都是爲了從生死中解脫的緣故。再者，如何才能得到解脫？通過熏習、知、寂靜、通達而得到解脫。通過聽聞而熏習於心，通過思惟而知于修，在修習中，通過奢摩他（止）而寂靜，通過毗缽舍那（觀）而通達。這修多羅（經藏）、毗那耶（律藏）、阿毗達磨（論藏），簡略地說各有四種意義。菩薩理解這些就能獲得一切智，聲聞隨順理解一偈的意義，就能得到煩惱的流盡。如何各有四種意義？一、依，二、相，三、法，四、義。貫穿這些的是修多羅（經藏）。其中，『依』是指因為所依處、所依人和所作為的緣故而宣說。『相』是指世俗諦相和第一義諦相。『法』是指陰、界、入、緣生、諦、念、定、無量、無色、解脫、勝處、一切處、菩提分、辯才、無諍等。『義』是指隨順相續的緣故，一向、二數、一伏、四普集。應當知道這些是阿毗達磨（論藏）。『向』是指阿毗達磨（論藏）是趣向無住處涅槃的法，宣說諦和菩提。

【English Translation】 English version Ro (name). Abhidharma (Abhidhamma Pitaka). Vinaya (Vinaya Pitaka). These three are divided into two, based on the distinction between the Higher and Lower Vehicles, namely the Sravaka Pitaka and the Bodhisattva Pitaka. Furthermore, why are these three and two called 'Pitaka'? The answer is because of their function of 'containing', that is, containing all the meanings that should be known. How are the three Pitakas established? Because of nine causes and conditions. Sutra (Sutra Pitaka) counteracts various doubts. If someone has doubts about a meaning, it is spoken to enable that person to have certainty about that meaning. Vinaya (Vinaya Pitaka) counteracts attachment to two extremes, prohibiting the enjoyment of things with faults, because of attachment to the extreme of sensual pleasure; allowing the enjoyment of things without faults, prohibiting the extreme of self-mortification. Abhidharma (Abhidhamma Pitaka) counteracts those who are attached to their own views, because it reveals the undeluded reality. Furthermore, Sutra (Sutra Pitaka) speaks of the three trainings. Those who are complete in higher morality and higher mind are in Vinaya (Vinaya Pitaka), because by upholding the precepts, one can sequentially obtain non-regret, etc., thereby obtaining Samadhi (concentration). Those who are complete in higher wisdom are in Abhidharma (Abhidhamma Pitaka), because it can discern undeluded meanings. Furthermore, Sutra (Sutra Pitaka) speaks of Dharma and meaning. Those who accomplish Dharma and meaning are in Vinaya (Vinaya Pitaka), because if practitioners subdue afflictions, they can attain thorough understanding within it. Those who are decisive and skillful in Dharma and meaning are in Abhidharma (Abhidhamma Pitaka). Due to these nine causes and conditions, the three Pitakas are established. These are all for the sake of liberation from birth and death. Furthermore, how can one attain liberation? One attains liberation through cultivation, knowing, tranquility, and penetration. Through hearing, one cultivates the mind; through thinking, one knows in practice; in practice, one attains tranquility through Samatha (calm abiding), and penetration through Vipassana (insight). These Sutra (Sutra Pitaka), Vinaya (Vinaya Pitaka), and Abhidharma (Abhidhamma Pitaka), briefly speaking, each have four meanings. Bodhisattvas who understand these can attain omniscience, while Sravakas who understand the meaning of a single verse can attain the exhaustion of defilements. How does each have four meanings? One, reliance; two, characteristics; three, Dharma; four, meaning. What pervades these is Sutra (Sutra Pitaka). Among them, 'reliance' refers to speaking because of the place of reliance, the person of reliance, and the purpose of action. 'Characteristics' refers to the characteristics of conventional truth and the characteristics of ultimate truth. 'Dharma' refers to the skandhas (aggregates), dhatus (elements), ayatanas (sense bases), dependent origination, truths, mindfulness, concentration, immeasurables, formless realms, liberation, superior abodes, all-encompassing bases, factors of enlightenment, eloquence, non-contention, etc. 'Meaning' refers to the reason for following the continuum, one-sidedness, two numbers, one subduing, and four universal collections. One should know that these are Abhidharma (Abhidhamma Pitaka). 'Towards' refers to Abhidharma (Abhidhamma Pitaka) being the Dharma that leads towards Nirvana without abiding, speaking of truth and Bodhi (enlightenment).

分解脫等門故。數者。阿毗達磨是數法。於一一法中決了其自相通相等差別。有無量說故。伏者。阿毗達磨是伏他法。能伏他論由具立宗等故。普集者。由阿毗達磨。普集修多羅義故。複次毗那耶四者。一罪過二緣起三還凈四出離應知。于中罪過者。謂五篇罪緣起者。起罪有四。一無知二放逸三煩惱熾盛四不尊重。還凈者。由凈心非治罰法。如禁戒攝持故。出離者。有七種。一自說發露。二與學等治罰。三一向禁斷立學句。復以別道理故聽。四已解。謂眾僧同意共解故。五轉身。謂比丘比丘尼轉男女根若不共罪。六真實觀。由作法郁陀那勝觀故。七法爾得。謂得見諦已。小罪及隨小罪。法爾無有故。複次毗那耶有四義應知。一人。謂依此立學處。二立制。謂如所白彼人罪過。大師集眾制學處。三分別。謂制學句已隨更解釋。令分分差別。四決判。謂于彼分中雲何得罪。云何無罪。令決定知故。今當釋本文婆伽婆前者。為顯恭敬無異言故。善入大乘者。謂得陀羅尼等功德。顯示得彼功德已。于文于義能正持正說故。此菩薩名善入大乘。何為而說。為顯發大乘大體故。顯發者。廣說彼大體故。所謂為大乘故者。依于大乘故。十種勝相勝語者。十相勝故。所以語勝。由此故彼有十種勝相勝語。複次勝言者。兩相形故如此物。

【現代漢語翻譯】現代漢語譯本分解脫等門故。數者，阿毗達磨（Abhidharma，論藏）是數法。於一一法中決了其自相、通相等差別，有無量說法。伏者，阿毗達磨是伏他法，能伏他論，由具立宗等故。普集者，由阿毗達磨，普集修多羅（Sutra，經藏）義故。複次，毗那耶（Vinaya，律藏）四者：一、罪過；二、緣起；三、還凈；四、出離，應知。于中罪過者，謂五篇罪。緣起者，起罪有四：一、無知；二、放逸；三、煩惱熾盛；四、不尊重。還凈者，由凈心非治罰法，如禁戒攝持故。出離者，有七種：一、自說發露；二、與學等治罰；三、一向禁斷立學句，復以別道理故聽；四、已解，謂眾僧同意共解故；五、轉身，謂比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）轉男女根若不共罪；六、真實觀，由作法郁陀那（Udana，自說經）勝觀故；七、法爾得，謂得見諦已，小罪及隨小罪，法爾無有故。複次，毗那耶有四義應知：一、人，謂依此立學處；二、立制，謂如所白彼人罪過，大師集眾制學處；三、分別，謂制學句已隨更解釋，令分分差別；四、決判，謂于彼分中雲何得罪，云何無罪，令決定知故。今當釋本文。婆伽婆（Bhagavan，世尊）前者，為顯恭敬無異言故。善入大乘者，謂得陀羅尼（Dharani，總持）等功德，顯示得彼功德已，于文于義能正持正說故。此菩薩名善入大乘。何為而說？為顯發大乘大體故。顯發者，廣說彼大體故。所謂為大乘故者，依于大乘故。十種勝相勝語者，十相勝故，所以語勝。由此故彼有十種勝相勝語。複次，勝言者，兩相形故如此物。

【English Translation】 English version Decomposition is the gateway to liberation and so forth. 'Numbers' refers to the Abhidharma (Abhidharma, the collection of treatises), which is the method of enumeration. Within each and every dharma, it definitively distinguishes its own characteristics, commonalities, and differences, with countless explanations. 'Subduing' refers to the Abhidharma's ability to subdue other dharmas and refute other theories because it possesses the establishment of tenets and so on. 'Universally gathering' refers to the Abhidharma's ability to universally gather the meanings of the Sutras (Sutra, the collection of discourses). Furthermore, the four aspects of the Vinaya (Vinaya, the collection of monastic rules) should be known: 1. Transgressions; 2. Origins; 3. Restoration to purity; 4. Deliverance. Among these, 'transgressions' refers to the five categories of offenses. 'Origins' refers to the four causes of offenses: 1. Ignorance; 2. Negligence; 3. Overpowering afflictions; 4. Lack of respect. 'Restoration to purity' is achieved through a pure mind rather than punitive measures, such as upholding the precepts. 'Deliverance' has seven aspects: 1. Self-confession and disclosure; 2. Punishment equal to the offense; 3. Unidirectional prohibition and establishment of disciplinary clauses, followed by permission based on different reasoning; 4. Understanding, meaning that the Sangha (Sangha, the monastic community) agrees and understands together; 5. Transformation, referring to the transformation of the male or female organs of a Bhikkhu (Bhikkhu, male monastic) or Bhikkhuni (Bhikkhuni, female monastic) if the offense is not shared; 6. True observation, due to the superior observation of the Udana (Udana, inspired utterances) made according to the Dharma; 7. Natural attainment, meaning that after attaining the vision of truth, minor offenses and those associated with them naturally cease to exist. Furthermore, the Vinaya has four meanings that should be known: 1. The person, meaning that the precepts are established based on this person; 2. The establishment of rules, meaning that the Master gathers the assembly and establishes the precepts based on the offenses reported by that person; 3. Differentiation, meaning that after establishing the disciplinary clauses, they are further explained to create distinctions; 4. Judgment, meaning that within those distinctions, it is determined how an offense is committed and how it is not, so that it can be definitively known. Now, we will explain the text. 'Bhagavan' (Bhagavan, the Blessed One) is used at the beginning to show respect and avoid different expressions. 'Well-entered into the Great Vehicle' refers to attaining the merits of Dharani (Dharani, mnemonic device, incantation) and so on, indicating that having attained those merits, one can correctly uphold and correctly speak the text and its meaning. This Bodhisattva is named 'Well-entered into the Great Vehicle.' Why is it spoken? To reveal the great essence of the Great Vehicle. 'Revealing' means extensively explaining that great essence. 'So-called for the sake of the Great Vehicle' means relying on the Great Vehicle. 'Ten kinds of superior characteristics and superior speech' means that the speech is superior because the ten characteristics are superior. Therefore, they have ten kinds of superior characteristics and superior speech. Furthermore, 'superior speech' means that the two aspects shape each other, like this object.

勝過于彼。最上義是勝義。複次由因體勝故。彼果語勝。今當說彼十種。

論曰。諸佛世尊有應知依止勝相勝語。應知勝相勝語。入應知勝相勝語。彼入因果勝相勝語。彼因果修勝相勝語。于彼修差別中。增上戒勝相勝語。增上心勝相勝語。增上慧勝相勝語。滅勝相勝語。智勝相勝語。如是等所說修多羅句顯于大乘是佛語。

釋曰。應知依止勝相勝語者。所可知法名應知。謂彼染凈等法即是三性。依止者是因義。應知依止即是勝相。故言應知依止勝相。由彼勝相故語勝。即是阿梨耶識。如是等略釋義。乃至智勝相亦爾。智即勝相。故言智勝相。應知相者。謂應知自性。應知即是相故言應知相。即是三性。入應知勝相者。此應知相中。若所入及能入。俱名入。即是唯識。即此入名彼入。言彼入因果者。唯識名入。因者。謂世間施等諸波羅蜜。即是加行時。果體者。即此通達時為出世間體故。彼因果修差別者。即是前因果於此因果中。修之差別。修者。謂數習故。此數習於諸地轉勝。故名差別。即是十地。於此修差別中。增上戒學者。為戒修學名增上戒。即是十地中。所有菩薩禁戒。于諸不善無復作心故。增上心學者。內觀心。此心即是增上學。謂三摩提故。增上慧學者。勝得慧名增上慧。此慧即是增上學。

【現代漢語翻譯】現代漢語譯本：勝過其他。最上義就是勝義。再次，由於因的本體殊勝，所以由此產生的果語也殊勝。現在將要講述這十種殊勝。

論曰：諸佛世尊具有應知依止的殊勝之相和殊勝之語，應知的殊勝之相和殊勝之語，進入應知的殊勝之相和殊勝之語，那進入的因和果的殊勝之相和殊勝之語，那因和果修習的殊勝之相和殊勝之語，在那修習的差別中，增上戒的殊勝之相和殊勝之語，增上心的殊勝之相和殊勝之語，增上慧的殊勝之相和殊勝之語，滅的殊勝之相和殊勝之語，智的殊勝之相和殊勝之語。像這樣所說的修多羅（Sutra，經）語句，顯示大乘是佛語。

釋曰：『應知依止勝相勝語』，所應該知道的法名為『應知』，就是指那些染污和清凈等法，也就是三性（trisvabhāva）。『依止』是因的意思。『應知依止』就是殊勝之相，所以說『應知依止勝相』。由於那殊勝之相，所以語殊勝，就是阿梨耶識（Ālaya-vijñāna）。像這樣是簡略的解釋。乃至『智勝相』也是這樣。智就是殊勝之相，所以說『智勝相』。『應知相』是指應該知道的自性。『應知』就是相，所以說『應知相』，就是三性。『入應知勝相』，在這應知相中，無論是所入還是能入，都叫做『入』，就是唯識（Vijñaptimātratā）。這『入』就叫做『彼入』。『彼入因果』，唯識叫做『入』。『因』是指世間的佈施等各種波羅蜜（Pāramitā），就是在加行位（prayoga-mārga）的時候。『果體』是指通達的時候，是出世間的本體。『彼因果修差別』，就是指前面的因果，在這個因果中，修習的差別。『修』是指多次的習練。這多次的習練在各個地（bhūmi）位上更加殊勝，所以叫做『差別』，就是十地（daśa-bhūmi）。在這修習的差別中，『增上戒學』，爲了戒而修學叫做『增上戒』，就是十地中所有的菩薩禁戒，對於各種不善不再有造作之心。『增上心學』，內觀心，這心就是增上學，就是三摩地（Samādhi）。『增上慧學』，殊勝獲得的慧叫做『增上慧』，這慧就是增上學。

【English Translation】 English version: It surpasses those. The ultimate meaning is the supreme meaning. Furthermore, because the substance of the cause is superior, the resulting speech is also superior. Now, I will explain these ten kinds of superiority.

Treatise: The Buddhas, World Honored Ones, possess the superior aspect and superior speech of that which should be known and relied upon, the superior aspect and superior speech of that which should be known, the superior aspect and superior speech of entering that which should be known, the superior aspect and superior speech of the cause and effect of that entering, the superior aspect and superior speech of the cultivation of that cause and effect, within the distinctions of that cultivation, the superior aspect and superior speech of enhanced morality, the superior aspect and superior speech of enhanced mind, the superior aspect and superior speech of enhanced wisdom, the superior aspect and superior speech of cessation, the superior aspect and superior speech of knowledge. Sutra (Sutra) statements such as these reveal that the Mahayana is the word of the Buddha.

Explanation: 'The superior aspect and superior speech of that which should be known and relied upon,' the dharma that should be known is called 'that which should be known,' referring to those defiled and pure dharmas, which are the three natures (trisvabhāva). 'Reliance' means cause. 'That which should be known and relied upon' is the superior aspect, hence the phrase 'the superior aspect of that which should be known and relied upon.' Because of that superior aspect, the speech is superior, which is the Ālaya-vijñāna (Ālaya-vijñāna). This is a brief explanation. It is the same even up to 'the superior aspect of knowledge.' Knowledge is the superior aspect, hence the phrase 'the superior aspect of knowledge.' 'The aspect of that which should be known' refers to the nature that should be known. 'That which should be known' is the aspect, hence the phrase 'the aspect of that which should be known,' which is the three natures. 'Entering the superior aspect of that which should be known,' within this aspect of that which should be known, whether it is that which is entered or that which can enter, both are called 'entering,' which is Vijñaptimātratā (Vijñaptimātratā). This 'entering' is called 'that entering.' 'The cause and effect of that entering,' Vijñaptimātratā is called 'entering.' 'Cause' refers to the worldly giving and other Pāramitās (Pāramitā), which is during the stage of application (prayoga-mārga). 'The substance of the effect' refers to the time of understanding, which is the supramundane substance. 'The distinctions of the cultivation of that cause and effect' refers to the distinctions of cultivation in this cause and effect compared to the previous cause and effect. 'Cultivation' refers to repeated practice. This repeated practice becomes more superior in each of the bhūmis (bhūmi), hence it is called 'distinction,' which is the ten bhūmis (daśa-bhūmi). Within the distinctions of this cultivation, 'enhanced morality learning,' learning for the sake of morality is called 'enhanced morality,' which is all the precepts of the Bodhisattvas in the ten bhūmis, no longer having the intention to create any unwholesome deeds. 'Enhanced mind learning,' internal contemplation of the mind, this mind is enhanced learning, which is Samādhi (Samādhi). 'Enhanced wisdom learning,' the wisdom that is superiorly attained is called 'enhanced wisdom,' this wisdom is enhanced learning.

增上慧學即是無分別智故。滅勝相者。謂最勝種類自體滅。于煩惱障智障故。即是無住處涅槃故。智勝相勝語者。無障礙智名智勝相。彼無分別智有對治。佛智者。離一切隨眠障。即是無分別智之殊勝。

論曰。複次云何顯發。此等所說十處。聲聞乘中不說。唯大乘中說故。所謂阿黎耶識。說為應知依止體。三種自性。分別依止他成就。說為應知相體。唯識說為入應知相體。六波羅蜜說為入因果體。菩薩十地說為入因果修差別體。菩薩禁戒說為增上戒體。健行及虛空器等三摩提。說為增上心體。無分別智說為增上慧體。無住涅槃說為彼果滅體。諸佛三身自性身共用身化身。說為彼果智體。由此等十處故。與聲聞乘殊異。殊異者最上故。由世尊為菩薩說。是故言諸佛世尊為大乘故。有十種勝相勝語應知。

釋曰。云何顯發者。謂有何相貌故。六波羅蜜為入彼因果體者。謂唯識觀得入三性。即是清凈波羅蜜因。雖是世間能引出世間故。入地已去即是清凈。為出世果體故。菩薩十地為彼因果修差別體者。即是諸地中修習三學。果者。即此三學果名果。此果中滅是滅果體。謂滅煩惱障智障故。無分別智是增上慧學體者。謂聲聞無四倒分別故。名無分別。諸菩薩於一切法無分別。此是二無分別差別故。三種佛身為果

{ "translations": [ "現代漢語譯本：增上慧學（adhisamādhi-prajñā-śikṣā）即是無分別智（nirvikalpa-jñāna），因為它是沒有分別的智慧。滅勝相（niḥśreṇī-lakṣaṇa）是指最殊勝的種類自體滅除，這是因為煩惱障（kleśa-āvaraṇa）和智障（jñeya-āvaraṇa）的緣故。這也就是無住處涅槃（apratiṣṭhita-nirvāṇa），即不住于任何地方的涅槃。智勝相勝語（jñāna-viśeṣa-lakṣaṇa-viśeṣa-vacana）是指無障礙的智慧，被稱為智勝相。這種無分別智具有對治的力量。佛智（buddha-jñāna）則是遠離一切隨眠障（anuśaya-āvaraṇa），是無分別智的殊勝體現。", "", "論曰：再次，如何顯發這些所說的十處（daśa sthānāni）？這些在聲聞乘（śrāvakayāna）中沒有提及，只在大乘（mahāyāna）中才提到。所謂阿黎耶識（ālayavijñāna），被認為是應知的依止體（āśraya-vastu）。三種自性（trayasvabhāva），即分別自性（parikalpita-svabhāva）、依他自性（paratantra-svabhāva）和圓成實自性（pariniṣpanna-svabhāva），被認為是應知的相體（lakṣaṇa-vastu）。唯識（vijñaptimātratā）被認為是入應知相體。六波羅蜜（ṣaṭ-pāramitā）被認為是入因果體（hetu-phala-vastu）。菩薩十地（bodhisattva-bhūmi）被認為是入因果修差別體（hetu-phala-abhyāsa-viśeṣa-vastu）。菩薩禁戒（bodhisattva-śīla）被認為是增上戒體（adhisamādhi-śīla-vastu）。健行三摩提（śūraṃgama-samādhi）以及虛空藏三摩提（ākāśagarbha-samādhi）等，被認為是增上心體（adhisamādhi-citta-vastu）。無分別智被認為是增上慧體（adhisamādhi-prajñā-vastu）。無住涅槃被認為是彼果滅體（tat-phala-nirodha-vastu）。諸佛三身（trikāya），即自性身（svābhāvikakāya）、共用身（sāṃbhogikakāya）和化身（nirmāṇakāya），被認為是彼果智體（tat-phala-jñāna-vastu）。由於這十處，大乘與聲聞乘有所不同。這種不同是最殊勝的，因為世尊（bhagavat）是為菩薩（bodhisattva）宣說的。因此，應該知道諸佛世尊為大乘具有十種殊勝的相和殊勝的言語。", "", "釋曰：如何顯發？是指有什麼樣的相貌？六波羅蜜如何成為入彼因果體？是指唯識觀（vijñaptimātratā-darśana）能夠進入三性（trisvabhāva），這就是清凈波羅蜜的因。雖然是世間的，但能夠引導出世間。進入菩薩地（bodhisattva-bhūmi）之後就是清凈的，是出世間果的體。菩薩十地如何成為彼因果修差別體？是指在各個菩薩地中修習三學（triśikṣā），果是指這三學的果，這個果中的滅是滅果體，是指滅除煩惱障和智障。無分別智如何成為增上慧學體？是指聲聞沒有四倒（viparyāsa）的分別，所以稱為無分別。諸菩薩對於一切法都沒有分別，這是兩種無分別的差別。三種佛身是果。" ], "english_translations": [ "English version: Adhisamādhi-prajñā-śikṣā (higher wisdom training) is none other than Nirvikalpa-jñāna (non-discriminating wisdom), because it is wisdom without discrimination. Niḥśreṇī-lakṣaṇa (the characteristic of surpassing) refers to the extinction of the most supreme kind of self-nature, due to the kleśa-āvaraṇa (afflictive obscurations) and jñeya-āvaraṇa (cognitive obscurations). This is also Apratiṣṭhita-nirvāṇa (non-abiding nirvana), which is nirvana that does not abide anywhere. Jñāna-viśeṣa-lakṣaṇa-viśeṣa-vacana (the characteristic of superior wisdom and superior speech) refers to unobstructed wisdom, which is called the characteristic of superior wisdom. This Nirvikalpa-jñāna has the power to counteract. Buddha-jñāna (Buddha's wisdom) is the superior manifestation of Nirvikalpa-jñāna, being free from all anuśaya-āvaraṇa (latent defilement obscurations).", "", 'The Treatise says: Furthermore, how are these ten sthānāni (places), which have been spoken of, manifested? These are not mentioned in the Śrāvakayāna (vehicle of hearers), but only in the Mahāyāna (great vehicle). Ālayavijñāna (storehouse consciousness) is said to be the āśraya-vastu (basis object) to be known. The trayasvabhāva (three natures), namely parikalpita-svabhāva (the imagined nature), paratantra-svabhāva (the dependent nature), and pariniṣpanna-svabhāva (the perfected nature), are said to be the lakṣaṇa-vastu (characteristic object) to be known. Vijñaptimātratā (consciousness-only) is said to be the object of entering the characteristic to be known. Ṣaṭ-pāramitā (six perfections) are said to be the hetu-phala-vastu (cause and effect object) to be entered. Bodhisattva-bhūmi (ten stages of a Bodhisattva) are said to be the hetu-phala-abhyāsa-viśeṣa-vastu (object of entering the differences in the practice of cause and effect). Bodhisattva-śīla (Bodhisattva precepts) are said to be the adhisamādhi-śīla-vastu (object of higher morality). Śūraṃgama-samādhi (heroic march samadhi) and ākāśagarbha-samādhi (treasury of space samadhi), etc., are said to be the adhisamādhi-citta-vastu (object of higher mind). Nirvikalpa-jñāna (non-discriminating wisdom) is said to be the adhisamādhi-prajñā-vastu (object of higher wisdom). Apratiṣṭhita-nirvāṇa (non-abiding nirvana) is said to be the tat-phala-nirodha-vastu (object of the cessation of that fruit). The trikāya (three bodies) of the Buddhas, namely svābhāvikakāya (self-nature body), sāṃbhogikakāya (enjoyment body), and nirmāṇakāya (emanation body), are said to be the tat-phala-jñāna-vastu (object of the wisdom of that fruit). Because of these ten places, the Mahāyāna is different from the Śrāvakayāna. This difference is the most supreme, because the Bhagavat (World-Honored One) spoke it for the Bodhisattvas. Therefore, it should be known that the Buddhas, the World-Honored Ones, have ten kinds of superior characteristics and superior speech for the sake of the Mahāyāna.', "", 'The Explanation says: How is it manifested? What kind of appearance is it? How do the six pāramitās become the object of entering that cause and effect? It means that vijñaptimātratā-darśana (the view of consciousness-only) can enter the trisvabhāva (three natures), which is the cause of pure pāramitā. Although it is worldly, it can lead to the supramundane. After entering the Bodhisattva-bhūmi (Bodhisattva stages), it is pure, and it is the object of the supramundane fruit. How do the ten Bodhisattva stages become the object of entering the differences in the practice of cause and effect? It means practicing the triśikṣā (three trainings) in each Bodhisattva stage. The fruit refers to the fruit of these three trainings, and the cessation in this fruit is the object of the cessation fruit, which refers to the cessation of kleśa-āvaraṇa (afflictive obscurations) and jñeya-āvaraṇa (cognitive obscurations). How does Nirvikalpa-jñāna (non-discriminating wisdom) become the object of higher wisdom training? It means that the Śrāvakas (hearers) do not have the discrimination of the four viparyāsas (inversions), so it is called non-discrimination. The Bodhisattvas do not have discrimination towards all dharmas, which is the difference between the two kinds of non-discrimination. The three bodies of the Buddhas are the fruit.' ] }

智體者。彼三學果名彼果。彼果即是智故。言彼果智。此體即是彼果智體。此中若離自性身即無法身。如眼若離此則無報身。如眼識此能依所依二法平等應知。若離報身。已入大地諸菩薩受用法不成。若無受用法。菩提資糧滿足亦不成。如見色化身亦爾。若離此解行中諸菩薩。及諸聲聞粗淺解。初發修行亦不成。是故決定應有三身。故大乘與聲聞乘殊異者。聲聞乘中不說故。最上者。顯示于大乘中亦殊勝故。

論曰。複次云何以此十種如來勝相勝語。得顯大乘是佛語。亦得遮聲聞乘異於大乘。由此十處於聲聞乘中不見說故。唯于大乘中說故。引生大菩提。此十處成就隨順不相違。得一切智智故。此中有偈。

應知依相入　　因果修差別　三學果滅智　　上乘中殊勝　此說余處無　　見此勝覺因　故大乘佛語　　由說十處勝

釋曰。此義云何。能引大菩提故。顯示此義。此十處成就隨順不相違者。能引生大菩提故。引生大菩提者。為因故。成就者。於三學量中思量觀察。如導師顯示道相故。隨順者。于勝得中起修行時。隨順相應住故。如導師所說。于中隨順而住。不相違者。于諸地中障礙事不有故。如所說道中無有賊等障礙。謂生死涅槃不相障礙故。

十義次第章第二

論曰。複次

【現代漢語翻譯】現代漢語譯本：智的本體是什麼？那三種學問的果實被稱為『彼果』（指三種學問的果實），因為那果實就是智慧，所以稱為『彼果智』。這個本體就是那果智的本體。這裡，如果離開了自性身（Svasaṃbhogakāya），就沒有法身（Dharmakāya）。如同眼睛如果離開了視力，就沒有報身（Saṃbhogakāya）。如同眼識一樣，能依和所依這兩種法應當平等理解。如果離開了報身，已經進入大地的菩薩們所享受的受用法（指菩薩享受佛法）就不能成立。如果沒有受用法，菩提資糧的圓滿也不能成立。如同看見化身（Nirmāṇakāya）一樣。如果離開了這些解行中的菩薩們，以及聲聞乘粗淺的理解，最初發起的修行也不能成立。因此，決定應該有三身。所以大乘（Mahāyāna）與聲聞乘（Śrāvakayāna）的不同之處在於，這些在聲聞乘中沒有說明。最上乘，顯示在大乘中也殊勝。論曰：再次，如何用這十種如來的殊勝相和殊勝語，來顯示大乘是佛語，並且遮止聲聞乘與大乘的差異呢？因為這十處在聲聞乘中沒有見到說明，只在大乘中說明。引生大菩提（Mahābodhi）。這十處成就隨順不相違，才能得到一切智智（Sarvākārajñatā）。這裡有一首偈頌：應知依相入，因果修差別，三學果滅智，上乘中殊勝，此說余處無，見此勝覺因，故大乘佛語，由說十處勝。釋曰：這個意義是什麼？因為能夠引生大菩提，所以顯示這個意義。這十處成就隨順不相違，能夠引生大菩提。引生大菩提，是作為原因。成就，是在三種學問的量中思量觀察，如同導師顯示道路的相狀。隨順，是在殊勝的獲得中發起修行時，隨順相應而住。如同導師所說，在其中隨順而住。不相違，是在各個地（Bhūmi）中，沒有障礙的事情。如同所說的道路中沒有盜賊等障礙，即生死（Saṃsāra）與涅槃（Nirvāṇa）不互相障礙。十義次第章第二論曰：再次

【English Translation】 English version: What is the substance of wisdom? The fruits of those three learnings are called 'those fruits' (referring to the fruits of the three learnings), because that fruit is wisdom, hence called 'that fruit's wisdom'. This substance is the substance of that fruit's wisdom. Here, if one is separated from the Svasaṃbhogakāya (self-enjoyment body), there is no Dharmakāya (body of the Dharma). Just as if the eye is separated from sight, there is no Saṃbhogakāya (body of enjoyment). Just like eye consciousness, these two dharmas of the dependent and the depended upon should be understood equally. If one is separated from the Saṃbhogakāya, the enjoyment of the Dharma by the Bodhisattvas who have already entered the Bhūmis (grounds) cannot be established. If there is no enjoyment of the Dharma, the fulfillment of the accumulations for Bodhi (enlightenment) also cannot be established. Just like seeing the Nirmāṇakāya (body of transformation). If one is separated from the Bodhisattvas in these understanding and practice, as well as the shallow understanding of the Śrāvakayāna (vehicle of hearers), the initial practice that is aroused also cannot be established. Therefore, it is definite that there should be three bodies. So the difference between the Mahāyāna (Great Vehicle) and the Śrāvakayāna is that these are not explained in the Śrāvakayāna. The supreme vehicle, shows that it is also superior in the Mahāyāna. Treatise says: Furthermore, how can these ten kinds of Tathāgata's (Thus Come One) superior characteristics and superior speech be used to show that the Mahāyāna is the Buddha's word, and also to prevent the Śrāvakayāna from being different from the Mahāyāna? Because these ten places are not seen to be explained in the Śrāvakayāna, but only explained in the Mahāyāna. They give rise to Mahābodhi (Great Enlightenment). These ten places are accomplished, in accordance, and not contradictory, in order to obtain Sarvākārajñatā (omniscience). Here is a verse: It should be known that relying on characteristics to enter, the differences in cause, effect, and practice, the wisdom of the fruit of the three learnings, are superior in the supreme vehicle. This is said to be absent elsewhere, seeing this as the cause of superior awakening. Therefore, the Mahāyāna is the Buddha's word, due to the superiority of explaining these ten places. Explanation says: What is the meaning of this? Because it can give rise to Mahābodhi, it shows this meaning. These ten places are accomplished, in accordance, and not contradictory, and can give rise to Mahābodhi. Giving rise to Mahābodhi is as a cause. Accomplishment is to contemplate and observe within the measure of the three learnings, just as a guide shows the characteristics of the path. In accordance, when arising practice in superior attainment, one dwells in accordance and corresponding. Just as the guide said, one dwells in accordance within it. Not contradictory, there are no obstructing things in the various Bhūmis (grounds). Just as it is said that there are no obstacles such as thieves on the path, that is, Saṃsāra (cyclic existence) and Nirvāṇa (liberation) do not obstruct each other. Chapter Two on the Order of the Ten Meanings Treatise says: Furthermore

此十處。何故作如此次第說。諸菩薩最初由於如是等諸法。因中得善巧。即于緣生中得善巧故。彼等次於緣所生法中。得善知其相。善知離增益損減二邊過故。菩薩于如是等相善相應已。次於彼善攝持相中應須通達。即于障礙中心得解脫故。通達彼應知相已。昔加行中六波羅蜜之勝。得應須成就。依內心清凈故。此內心清凈所攝。六波羅蜜於十地中。應須三阿僧祇劫。分分令凈故。次菩薩三學應須圓滿。既圓滿已彼果涅槃。及阿耨多羅三藐三菩提應須正覺故。十處作如是次第說。於此說中。一切大乘皆得究竟。

釋曰。何故作如此次第說者。謂始從諸菩薩。由於如是等諸法因中。乃至彼果涅槃正覺阿耨多羅三藐三菩提等。此說由知諸法因故。得於緣生善巧。由有因故果生。非自在天等。是故得因果二智。次於因所生法應知其相。其相云何。分別性無。執以為有。名為增益。增益於無即是損減。實有成就性離此二邊過失。故名善巧。次於所取應以唯識觀知其相。由此觀故得無障礙。次於隨順入唯識。世間六波羅蜜。依世俗得已第一義者應須得。謂應修凈心所攝波羅蜜。次於十地中。經三阿僧祇劫。分分應修。非如聲聞勝得於三生中。起對治便得解脫。次即于彼修中。戒等三學應令圓滿。次學果涅槃煩惱障滅。阿耨

【現代漢語翻譯】現代漢語譯本：為何要如此按順序闡述這十個方面？因為諸菩薩最初通過這些法，在因地中獲得善巧，從而在緣起法中獲得善巧。因此，他們接下來在緣所生法中，能夠善於瞭解其相狀，善於了知遠離增益和損減兩種邊見的過失。菩薩在與這些相狀善於相應之後，接下來應當通達對這些相狀的善於攝持，即在障礙中心獲得解脫。在通達了應知的相狀之後，過去在加行位中六波羅蜜的殊勝，應當成就，因為依內心清凈的緣故。這內心清凈所攝的六波羅蜜，在十地中，應當經歷三大阿僧祇劫，分階段地使其清凈。接下來，菩薩的三學應當圓滿。圓滿之後，他們應當證得涅槃的果位，以及阿耨多羅三藐三菩提（無上正等正覺）。因此，這十個方面是按這樣的順序闡述的。在此闡述中，一切大乘法都能夠達到究竟。

解釋：為何要如此按順序闡述？意思是說，從諸菩薩最初通過這些法在因地中，直到證得涅槃的果位和阿耨多羅三藐三菩提（無上正等正覺）等等。這種說法是因爲了知諸法的因，才能在緣起法中獲得善巧。因為有因，所以果才能生起，而不是自在天等所能決定的。因此，能夠獲得因果二智。接下來，應當瞭解因所生法的相狀。其相狀如何呢？將分別性的無，執著為有，這叫做增益。增益於無，就是損減。真實的成就性遠離這兩種邊見的過失，所以叫做善巧。接下來，對於所取之相，應當用唯識的觀點來了解其相狀。通過這種觀照，能夠獲得無障礙。接下來，對於隨順進入唯識的世間六波羅蜜，依世俗諦獲得之後，第一義諦應當獲得。也就是說，應當修習清凈心所攝的波羅蜜。接下來，在十地中，經歷三大阿僧祇劫，分階段地應當修習，不像聲聞那樣，在三個生世中，生起對治就能獲得解脫。接下來，就在那修習中，戒等三學應當使其圓滿。接下來，通過學習所獲得的涅槃，煩惱障滅除，阿耨

【English Translation】 English version: Why are these ten aspects explained in such a sequence? Because Bodhisattvas initially, through these Dharmas, gain skillfulness in the causal ground, thereby gaining skillfulness in dependent origination. Therefore, they next, in the Dharma produced by conditions, are able to skillfully understand its characteristics, skillfully knowing and being apart from the faults of the two extremes of addition and subtraction. After Bodhisattvas are well-aligned with these characteristics, they should next understand the skillful upholding of these characteristics, that is, gaining liberation in the center of obstacles. After understanding the knowable characteristics, the excellence of the six Pāramitās (perfections) in the past practice should be accomplished, because of relying on the purity of the inner mind. These six Pāramitās encompassed by the purity of the inner mind, in the ten Bhūmis (grounds), should go through three Asamkhyeya Kalpas (incalculable eons), purifying them in stages. Next, the three learnings of the Bodhisattva should be perfected. After perfection, they should realize the fruit of Nirvāṇa (liberation), and Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Therefore, these ten aspects are explained in such a sequence. In this explanation, all Mahāyāna (Great Vehicle) can attain ultimate completion.

Explanation: Why is it explained in such a sequence? It means that, from the Bodhisattvas initially through these Dharmas in the causal ground, until realizing the fruit of Nirvāṇa (liberation) and Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), and so on. This explanation is because knowing the causes of all Dharmas, one can gain skillfulness in dependent origination. Because there is a cause, the fruit can arise, and it is not determined by Īśvara (the Lord) or others. Therefore, one can obtain the two wisdoms of cause and effect. Next, one should understand the characteristics of the Dharma produced by causes. What are its characteristics? To cling to the non-existence of discrimination as existence is called addition. Adding to non-existence is subtraction. The true accomplishment is apart from the faults of these two extremes, so it is called skillfulness. Next, regarding the object to be grasped, one should understand its characteristics with the view of Vijñānavāda (Consciousness-only). Through this contemplation, one can obtain unobstructedness. Next, regarding the worldly six Pāramitās (perfections) that accord with entering Vijñānavāda (Consciousness-only), after obtaining them according to conventional truth, the ultimate truth should be obtained. That is, one should cultivate the Pāramitās (perfections) encompassed by a pure mind. Next, in the ten Bhūmis (grounds), going through three Asamkhyeya Kalpas (incalculable eons), one should cultivate in stages, unlike the Śrāvakas (Hearers) who, in three lifetimes, generate antidotes and then obtain liberation. Next, in that cultivation, the three learnings of Śīla (morality), etc., should be perfected. Next, through the Nirvāṇa (liberation) obtained through learning, the afflictive obscurations are eliminated, and Anuttarā

多羅三藐三菩提三身應得。若大乘次第應知齊此。何以故。若欲說緣生。即入阿梨耶識中。若說相即入三性中。若說勝得即是唯識。若說波羅蜜即入諸波羅蜜中。若說地即入地中。若說學即入學處。若說滅及智即攝在無住處涅槃。及三身。佛語如此。故作如是次第說。復有別義引生大菩提等者。謂能生無戲論無分別智故。成就者相應故。隨順者不違三量故。不相違者非先隨順后相違故。如偈說。

攝持求及悲　　亦隨順諸善　非黑白我見　　有益亦有損

得一切智智者。謂於一切法中。無間一切種智生故。此成就等復有別義。成就隨順不相違等。前句為本。后句為釋。云何成就。謂隨順故。云何隨順。謂不相違故。如是展轉。

眾名章第三

論曰。于中即此最初。應知依止。說名阿梨耶識。世尊於何處說此阿梨耶識。名阿梨耶識。世尊于阿毗達磨經偈中說。

界體無始時　　諸法共依止　由此有諸趣　　及涅槃勝得

釋曰。世尊于阿毗達磨阿含中說阿梨耶識名。阿梨耶識者。即是此論初所說阿毗達磨修多羅。此中界者是因義。諸法共依止者。由是因故一切法同共依止。謂依止此以為因體。有此一切法依止故。諸趣果報由此得生。于無量生中有力。于善說惡說法中能解其義。若復

【現代漢語翻譯】現代漢語譯本：多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的三身（Trikaya，法身、報身、應身）應當獲得。如果按照大乘的次第，應當知道到此為止。為什麼呢？如果想要說緣生（Pratītyasamutpāda， dependent origination），就進入阿梨耶識（Ālaya-vijñāna，藏識）中。如果說相，就進入三性（Trisvabhāva，遍計所執性、依他起性、圓成實性）中。如果說勝得，就是唯識（Vijñānavāda，唯識論）。如果說波羅蜜（Pāramitā，到彼岸），就進入諸波羅蜜中。如果說地（Bhūmi，菩薩修行的階位），就進入地中。如果說學，就進入學處（Śikṣāpada，戒律）中。如果說滅及智，就攝在無住處涅槃（Apratiṣṭhita-nirvāṇa，無住涅槃）及三身中。佛的教導是這樣的，所以要這樣次第解說。還有別的意義引生大菩提等，就是說能夠生起無戲論無分別智的緣故，與成就者相應，隨順者不違背三種量（ प्रमाण, pramāṇa，現量、比量、聖教量），不相違背者不是先隨順而後相違背。如偈頌所說：

攝持求及悲，亦隨順諸善　非黑白我見，有益亦有損

得到一切智智（Sarvākārajñatā，一切種智）的人，就是在一切法中，無間斷地生起一切種智的緣故。這種成就等還有別的意義。成就、隨順、不相違等，前一句是根本，后一句是解釋。什麼是成就？就是隨順的緣故。什麼是隨順？就是不相違的緣故。就這樣輾轉解釋。

眾名章第三

論曰：在這些之中，最初應當知道依止，說名為阿梨耶識。世尊在什麼地方說這個阿梨耶識，名為阿梨耶識呢？世尊在阿毗達磨經偈中說：

界體無始時，諸法共依止　由此有諸趣，及涅槃勝得

釋曰：世尊在阿毗達磨阿含中說阿梨耶識的名字。阿梨耶識，就是這部論最初所說的阿毗達磨修多羅（Abhidharma-sūtra，阿毗達磨經）。這裡說的『界』是因的意思。『諸法共依止』，因為這個因的緣故，一切法共同依止。就是依止這個作為因體，有這一切法依止的緣故。諸趣的果報由此而生。在無量生死中有力量，在善說惡說法中能夠理解其中的意義。如果再……

【English Translation】 English version: The three bodies (Trikaya) of Anuttara-samyak-sambodhi (supreme complete enlightenment) should be attained. If following the order of the Mahayana, it should be known to this extent. Why? If one wishes to speak of dependent origination (Pratītyasamutpāda), one enters the Ālaya-vijñāna (storehouse consciousness). If one speaks of characteristics, one enters the three natures (Trisvabhāva). If one speaks of superior attainment, it is the Vijñānavāda (Consciousness-only). If one speaks of Pāramitā (perfection), one enters the various Pāramitās. If one speaks of Bhūmi (grounds), one enters the grounds. If one speaks of learning, one enters the precepts (Śikṣāpada). If one speaks of cessation and wisdom, it is included in Apratiṣṭhita-nirvāṇa (non-abiding nirvana) and the three bodies. The Buddha's teachings are like this, therefore one should explain in this order. Furthermore, there is another meaning that leads to great Bodhi, etc., which is to say that it is able to generate non-conceptual wisdom free from elaboration, corresponds with those who have attained, and those who accord do not contradict the three kinds of valid cognition (pramāṇa). Those who do not contradict are not first in accordance and then in contradiction. As the verse says:

Grasping, seeking, and compassion, also accord with all good 　Not black, white, or ego-view, beneficial and also harmful

One who attains Sarvākārajñatā (all-knowing wisdom) is one in whom all-knowing wisdom arises uninterruptedly in all dharmas. This attainment, etc., has another meaning. Attainment, accordance, non-contradiction, etc., the former phrase is the root, the latter phrase is the explanation. What is attainment? It is because of accordance. What is accordance? It is because of non-contradiction. Thus, it is explained in turn.

Chapter Three on Various Names

Treatise: Among these, it should be known that the first to rely upon is called Ālaya-vijñāna. Where did the World-Honored One say that this Ālaya-vijñāna is called Ālaya-vijñāna? The World-Honored One said in the verses of the Abhidharma-sūtra:

The realm's substance is without beginning, all dharmas rely upon it together 　From this, there are all destinies, and the superior attainment of Nirvana

Explanation: The World-Honored One spoke of the name Ālaya-vijñāna in the Abhidharma Agama. Ālaya-vijñāna is the Abhidharma-sūtra that this treatise initially speaks of. Here, 'realm' means cause. 'All dharmas rely upon it together' is because, due to this cause, all dharmas rely upon it together. That is, relying upon this as the substance of the cause, because all these dharmas rely upon it. The karmic retributions of all destinies arise from this. It has power in limitless births and deaths, and is able to understand the meaning in well-spoken and poorly-spoken teachings. If again...

越次得於勝得。又為煩惱依止體。由此得有極重煩惱及牢固煩惱。此等四種果報中。勝者身有堪能。翻此者無堪能。應知一切者于生死中隨何趣。非唯諸趣。亦有涅槃勝得。以有煩惱即有涅槃故。此阿含顯應知依止是阿梨耶識。彼阿含復說。

論曰。即彼經復說偈。

諸法所依住　　一切種子識　故名梨耶識　　我為勝人說

釋曰。此偈第二句釋第一句。勝人者謂諸菩薩故。

論曰。有此等阿含為證。然此識何因緣故。說名阿梨耶。一切有生染法依住為果。此識亦依彼法為因故。名阿梨耶識。又眾生依住以為自我故。名阿梨耶識。

釋曰。此識名阿梨耶者。謂諸法依住故。依住者共轉故。有生者謂有生起類。皆名有生故。染法者謂異於凈法故。眾生依住為自我者執取故。

論曰。此阿梨耶識復說名阿陀那識。于中有阿含。如世尊解節經中說。

阿陀那識甚深細　　一切種子轉如流　嬰兒凡夫我不說　　不令分別謂為我

釋曰。復于解節阿含中。佛告廣慧。六趣生死中。彼彼眾生中。隨彼彼眾生類。若卵生若胎生若濕生若化生中。自身轉生於出生時。彼時一切種子心。最初成熟。便得和合。粗大增長圓滿。有二種取。所謂有依色根取故。相名分別世俗戲論等熏習取故

【現代漢語翻譯】現代漢語譯本：越次得於勝得（Yuè cì dé yú shèng dé）。又為煩惱依止體。由此得有極重煩惱及牢固煩惱。此等四種果報中。勝者身有堪能。翻此者無堪能。應知一切者于生死中隨何趣。非唯諸趣。亦有涅槃勝得。以有煩惱即有涅槃故。此阿含（Āhán，佛教經典）顯應知依止是阿梨耶識（ālìyéshì，又稱阿賴耶識，根本識）。彼阿含復說。

論曰。即彼經復說偈。

諸法所依住　　一切種子識故名梨耶識　　我為勝人說

釋曰。此偈第二句釋第一句。勝人者謂諸菩薩（púsà，覺悟的有情）故。

論曰。有此等阿含為證。然此識何因緣故。說名阿梨耶。一切有生染法依住為果。此識亦依彼法為因故。名阿梨耶識。又眾生依住以為自我故。名阿梨耶識。

釋曰。此識名阿梨耶者。謂諸法依住故。依住者共轉故。有生者謂有生起類。皆名有生故。染法者謂異於凈法故。眾生依住為自我者執取故。

論曰。此阿梨耶識復說名阿陀那識（ātuónáshì，執持識）。于中有阿含。如世尊解節經中說。

阿陀那識甚深細　　一切種子轉如流嬰兒凡夫我不說　　不令分別謂為我

釋曰。復于解節阿含中。佛告廣慧。六趣生死中。彼彼眾生中。隨彼彼眾生類。若卵生若胎生若濕生若化生中。自身轉生於出生時。彼時一切種子心。最初成熟。便得和合。粗大增長圓滿。有二種取。所謂有依色根取故。相名分別世俗戲論等熏習取故

【English Translation】 English version: Superior attainment is obtained beyond attainment. It is also the basis for afflictions. From this, extremely heavy afflictions and firm afflictions arise. Among these four kinds of karmic results, the superior one has the capacity, while the opposite lacks the capacity. It should be known that all beings, in whatever realm of Samsara (生死, Saṃsāra, cycle of birth and death) they may be, not only have these realms, but also have the superior attainment of Nirvana (涅槃, Niè pán, liberation). Because where there are afflictions, there is also Nirvana. This Agama (阿含, Āhán, Buddhist scriptures) reveals that the basis is the Alaya-consciousness (阿梨耶識, ālìyéshì, also known as Ālaya-vijñāna, storehouse consciousness). That Agama further states:

The treatise says: That very scripture further states in verse:

'That on which all dharmas rely and abide, The consciousness of all seeds, Therefore it is named Alaya-consciousness, I speak this for superior beings.'

The explanation says: The second line of this verse explains the first line. 'Superior beings' refers to Bodhisattvas (菩薩, púsà, enlightened beings).

The treatise says: There are such Agamas as proof. But for what reason is this consciousness called Alaya? All conditioned defiled dharmas rely on it and abide as a result. This consciousness also relies on those dharmas as a cause. Therefore, it is called Alaya-consciousness. Furthermore, beings rely on it and abide in it, taking it as self. Therefore, it is called Alaya-consciousness.

The explanation says: This consciousness is called Alaya because all dharmas rely on it and abide in it. 'Rely and abide' means to turn together. 'Conditioned' means all categories of arising are called conditioned. 'Defiled dharmas' means different from pure dharmas. 'Beings rely on it and abide in it, taking it as self' means clinging to it.

The treatise says: This Alaya-consciousness is also called Adana-consciousness (阿陀那識, ātuónáshì, clinging consciousness). There is an Agama about this, as the World Honored One said in the Saṃdhinirmocana Sūtra (解節經):

'The Adana-consciousness is very deep and subtle, All seeds flow like a stream, I do not speak of it to infants and ordinary people, Lest they discriminate and take it as self.'

The explanation says: Furthermore, in the Saṃdhinirmocana Agama, the Buddha told Guang Hui: In the six realms of Samsara, among those beings, according to those kinds of beings, whether born from eggs, wombs, moisture, or transformation, when their own body is reborn at the time of birth, at that time, the mind of all seeds first matures, and then they unite, becoming coarse, large, growing, and complete. There are two kinds of grasping: so-called grasping based on the color-roots, and grasping based on the熏習 (xūnxí, perfuming) of characteristics, names, discriminations, worldly plays, and so on.

。於色界中有二種取。無色界中無二種取。廣慧。此識或說。名阿陀那。于身普遍持故。或說名阿梨耶于身隱藏普遍同衰利安否故。或說名心。以積聚增長色聲香味觸法故。廣慧。依阿陀那識為住處轉生六識身。所謂眼識耳識鼻識舌識身識意識于中有識。眼根及色為緣生眼識。即彼眼識共行。同時共境界。有分別意識生。若一一眼識生。隨一一有分別意識。與眼識共行。同時共境界生隨一時。一時若二若三若四若五識身轉生。即彼一時。一時一分別意識。與五識身共行。同時共境界生。如大川流。若有一起浪緣至。則一浪生。若二若多起浪緣至。則多浪生。彼川自流無斷無盡。複次如凈鏡面。若有一起像緣至。則一像生。若二若多起像緣至。則多像生。然此鏡面不轉成像。亦無損減。應知如是。如是阿陀那識。猶如大川。依此而住。若有隨一起眼識緣至。則隨有一眼識生。若乃至隨有起五識身緣至。則隨有五識身生如是廣慧。菩薩住法住智。得心意識秘密善巧。如來一切種一切智。不說菩薩齊此名心意識秘密善巧。廣慧。若菩薩于內于外。如實不見阿陀那阿陀那識。不見阿梨耶阿梨耶識。不見滋長。不見種種(此二謂心)。不見眼色眼識。不見耳聲耳識。不見鼻香鼻識。不見舌味舌識。不見身觸身識。廣慧。若菩薩依

【現代漢語翻譯】現代漢語譯本：于（指有色、受等五蘊）中有兩種執取。無（指涅槃）中沒有兩種執取。廣慧（菩薩名）。此識有時被稱為阿陀那識（執持識，意為執持身體），因為它普遍執持身體；有時被稱為阿梨耶識（阿賴耶識，意為藏識），因為它在身體中隱藏，普遍地共同經歷衰敗、利益、安樂或不安樂；有時被稱為心，因為它積聚和增長色、聲、香、味、觸、法。廣慧，依賴阿陀那識作為住所，轉生六識身，即眼識、耳識、鼻識、舌識、身識、意識。在其中有識。眼根和色作為緣，產生眼識。與眼識共同執行，同時共享境界，有分別意識產生。如果一個眼識產生，就隨之有一個有分別意識，與眼識共同執行，同時共享境界而產生。如果一時之間，兩個、三個、四個或五個識身同時轉生，那麼在同一時間，就有一個分別意識與五個識身共同執行，同時共享境界。如同大川的流水，如果有一個波浪因緣而起，就產生一個波浪；如果有兩個或多個波浪因緣而起，就產生多個波浪。而那川流自身流動，沒有斷絕，沒有窮盡。又如清凈的鏡面，如果有一個影像因緣而至，就產生一個影像；如果有兩個或多個影像因緣而至，就產生多個影像。然而這鏡面不會轉變成像，也沒有損減。應當知道就是這樣。這樣，阿陀那識，猶如大川。依賴它而住，如果有一個眼識的因緣隨之而起，就隨之有一個眼識產生；乃至如果有五個識身的因緣隨之而起，就隨之有五個識身產生。像這樣，廣慧，菩薩安住於法，安住于智慧，獲得心意識的秘密善巧。如來的一切種一切智，不說菩薩達到這種程度就名為心意識的秘密善巧。廣慧，如果菩薩在內在外，如實地不見阿陀那（執持），不見阿陀那識（執持識），不見阿梨耶（藏），不見阿梨耶識（藏識），不見滋長，不見種種（這二者指心）。不見眼、色、眼識，不見耳、聲、耳識，不見鼻、香、鼻識，不見舌、味、舌識，不見身、觸、身識。廣慧，如果菩薩依賴……

【English Translation】 English version: In (referring to the five skandhas of form, sensation, etc.) there are two kinds of grasping. In non- (referring to Nirvana) there are not two kinds of grasping. Guanghui (name of a Bodhisattva). This consciousness is sometimes called the Ādāna-vijñāna (grasping consciousness, meaning holding the body), because it universally holds the body; sometimes it is called the Ālaya-vijñāna (storehouse consciousness, meaning the storehouse consciousness), because it is hidden in the body, universally and jointly experiencing decay, benefit, peace, or unease; sometimes it is called the mind, because it accumulates and increases form, sound, smell, taste, touch, and dharma. Guanghui, relying on the Ādāna-vijñāna as a dwelling place, the six consciousness bodies arise, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Within them there is consciousness. The eye faculty and form as conditions give rise to eye consciousness. The differentiating consciousness arises, operating together with that eye consciousness, simultaneously sharing the same realm. If one eye consciousness arises, then one differentiating consciousness arises along with it, operating together with the eye consciousness, simultaneously sharing the same realm. If at one time, two, three, four, or five consciousness bodies simultaneously arise, then at the same time, one differentiating consciousness operates together with the five consciousness bodies, simultaneously sharing the same realm. It is like the flow of a great river. If one wave arises due to conditions, then one wave arises; if two or more waves arise due to conditions, then multiple waves arise. And that river flows continuously, without interruption, without end. Furthermore, like a clean mirror surface, if one image arrives due to conditions, then one image arises; if two or more images arrive due to conditions, then multiple images arise. However, this mirror surface does not transform into the image, nor is it diminished. It should be understood that it is like this. Thus, the Ādāna-vijñāna is like a great river. Relying on it, if one condition of eye consciousness arises, then one eye consciousness arises accordingly; and so on, if the conditions for five consciousness bodies arise, then five consciousness bodies arise accordingly. Like this, Guanghui, a Bodhisattva dwells in the Dharma, dwells in wisdom, and obtains skillful mastery of the secrets of mind and consciousness. The Tathāgata's all-knowing wisdom of all kinds does not say that a Bodhisattva who reaches this level is called skillful mastery of the secrets of mind and consciousness. Guanghui, if a Bodhisattva, internally and externally, does not truly see Ādāna (grasping), does not see Ādāna-vijñāna (grasping consciousness), does not see Ālaya (store), does not see Ālaya-vijñāna (storehouse consciousness), does not see growth, does not see various things (these two refer to the mind). Does not see eye, form, eye consciousness, does not see ear, sound, ear consciousness, does not see nose, smell, nose consciousness, does not see tongue, taste, tongue consciousness, does not see body, touch, body consciousness. Guanghui, if a Bodhisattva relies on...

法住智。住法住智。得心意識善巧。又復如此義者偈中顯示。阿陀那識甚深細者難知故。一切種子轉如流者。謂一切種子次第轉生。猶如水流。唸唸相續轉故。阿陀那者顯別名故。不令分別謂為我者。一相轉故。分別謂為我。

論曰。何因緣故。說此識名阿陀那。攝持一切有色諸根故。及一切自身取依處故。于彼色根攝持不失。乃至命在故。又于相續受生時。取生令得自身故。是故名阿陀那。

釋曰。攝持一切有色諸根故者。謂此諸色根為彼識攝持故。乃至命在者。即以此句為釋。何以故。以眼等諸色根阿梨耶識攝持故。不如死身住青瘀等相。若至死時彼識舍離故。即有此諸青瘀等相。是故定知。由彼攝持乃至壽限不壞故。一切身取依處故者。即以相續受生時。取生令得自身故等。解釋以相續受生。識于彼相續生處攝取故。何以故。能攝持自身具足故。由阿梨耶識中具足自身熏習住故。即彼生時。名為轉生。即彼生時。取名為轉生取。由此取故取得自身。以是義故阿梨耶識說名阿陀那識。

論曰。亦說名心。如世尊說心意識。于中意有二種。一次第緣與作依處者。由識次第滅。意識依此生故。第二染污意。與四煩惱常相應。謂身見我慢我愛無明。此意即是余識染污依止。余識由第一依止生。由第二

【現代漢語翻譯】現代漢語譯本法住智（Dharmasthiti-jnana，安住於法的智慧）。安住於法之法住智。獲得對心、意、識的善巧。此義亦在偈頌中顯示：『阿陀那識（Adana-vijnana，執持識）甚深細微難以知曉』，因為『一切種子如流水般流轉』，意指一切種子次第生起，猶如水流，唸唸相續流轉。稱之為『阿陀那』是爲了顯示其特殊性，避免人們誤以為是『我』，因為它以單一相狀流轉，而人們卻分別執著為『我』。

論曰：因何緣故，此識被稱為阿陀那（Adana，執持）？因為它攝持一切有色諸根，並且是一切自身所取的依處，對於這些色根的攝持不會喪失，直到生命終結。又在相續受生之時，執取生令獲得自身，因此名為阿陀那。

釋曰：『攝持一切有色諸根故』，意指這些色根被阿陀那識所攝持。『乃至命在者』，即以此句來解釋。為何如此說？因為眼等諸色根被阿梨耶識（Alaya-vijnana，藏識）攝持，所以不像死去的身體那樣呈現青瘀等相。如果到了死亡之時，阿梨耶識舍離，就會出現這些青瘀等相。因此可以確定，正是由於阿梨耶識的攝持，才能保持身體不壞，直到壽命終結。『一切身取依處故者』，即以『相續受生時，取生令得自身故』等來解釋。在相續受生時，阿梨耶識于彼相續生處攝取。為何如此？因為它能攝持自身具足。由於阿梨耶識中具足自身熏習的種子，所以在生的時候，稱為轉生。在生的時候，執取稱為轉生取。由於這種執取，才能取得自身。因此，阿梨耶識被稱為阿陀那識。

論曰：此識亦被稱為『心』。如世尊所說：『心、意、識』。其中『意』有兩種：第一種是次第緣起並作為依處者，因為識次第滅去，意識依此而生。第二種是染污意（Klista-manas），與四種煩惱常相應，即身見、我慢、我愛、無明。此染污意是其他識染污的依止。其他識由第一種『意』作為依止而生，由第二種

【English Translation】 English version Dharmasthiti-jnana (Wisdom abiding in the Dharma). Abiding-in-the-Dharma Dharmasthiti-jnana. Obtaining skillfulness in mind, thought, and consciousness. Moreover, this meaning is revealed in the verse: 'The Adana-vijnana (Clinging Consciousness) is extremely profound and subtle, difficult to know,' because 'all seeds flow like a stream,' meaning all seeds arise in succession, like a stream of water, flowing continuously from moment to moment. It is called 'Adana' to show its distinctiveness, to prevent people from mistaking it for 'self,' because it flows in a single aspect, yet people separately cling to it as 'self.'

Treatise: For what reason is this consciousness called Adana (Clinging)? Because it holds together all the colored sense faculties, and is the basis for all self-grasping, holding onto these colored sense faculties without loss, until the end of life. Also, at the time of continuous rebirth, it grasps birth, causing the attainment of self, therefore it is called Adana.

Explanation: 'Because it holds together all the colored sense faculties' means that these colored sense faculties are held together by the Adana-vijnana. 'Until the end of life' is used to explain this. Why is this so? Because the colored sense faculties such as the eyes are held together by the Alaya-vijnana (Storehouse Consciousness), so they do not exhibit the appearance of cyanosis, etc., like a dead body. If, at the time of death, the Alaya-vijnana departs, then these appearances of cyanosis, etc., will appear. Therefore, it can be determined that it is due to the holding together by the Alaya-vijnana that the body remains intact until the end of life. 'Because it is the basis for all self-grasping' is explained by 'at the time of continuous rebirth, it grasps birth, causing the attainment of self,' etc. At the time of continuous rebirth, the Alaya-vijnana grasps at the place of continuous birth. Why is this so? Because it can hold together the complete self. Because the seeds of self-habituation are complete in the Alaya-vijnana, at the time of birth, it is called rebirth. At the time of birth, grasping is called rebirth-grasping. Because of this grasping, the self is attained. Therefore, the Alaya-vijnana is called the Adana-vijnana.

Treatise: This consciousness is also called 'mind.' As the World Honored One said: 'Mind, thought, and consciousness.' Among them, there are two types of 'thought': the first is that which arises in sequence and serves as a basis, because consciousness ceases in sequence, and thought arises based on this. The second is the Klista-manas (Defiled Mind), which is constantly associated with four afflictions, namely, self-view, self-conceit, self-love, and ignorance. This defiled mind is the basis for the defilement of other consciousnesses. Other consciousnesses arise based on the first type of 'thought' as a basis, and are influenced by the second

染污。由了境義故。次第義故。念義故。意有二種。

釋曰。復說名心者。阿黎耶識即名為心。意及識二種有別義可見。當知此心亦有別義。為顯示此故。于中次第緣與作依處故者。謂識若次第滅已。得為意識因。此是第一意。復有第二染污意。四種煩惱故。于中身見者即是我執。由此執故則有我慢。以取我自高。由此等於實無我中。起我渴名我愛。此等三種皆以無明為因。無明者無智故。余識由第一依止生。由第二染污者。若識次第滅已名為意。與當生識處所。為彼生依止故。第二染污意。為染污依止。何以故。由善心中亦有我故。由了境義故。次第義故。念義故。意有二種者。于中取境義故名為識。與處所義故名第一意。我相等染污義故名第二意。

論曰。複次云何得知有染污意。此若不有獨行無明。亦不有此為過失。五識相似亦不有此為過失。如五識身有同時依止故。得眼等名。不有此為過失。無想定滅盡定無有差別。此為過失。無想定染污意得名。滅盡定不爾。故有差別。又即此無想一生無有煩惱。此為過失。若彼天中無有我及慢等者。又一切時我執得行。謂善惡無記心若不如是。唯不善心中得相應。我執是煩惱故。不應與善無記心共行。是故若俱有而共行。則無此過。若相應現行。則有此過故

【現代漢語翻譯】現代漢語譯本染污。由於了別境界的意義，次第生滅的意義，以及憶念的意義，意有兩種。

解釋：再次說明名為『心』的，阿黎耶識（Ālayavijñāna，又稱阿賴耶識，藏識，根本識）就名為『心』。意和識這兩種有區別的意義是顯而易見的。應當知道這個『心』也有特別的意義。爲了顯示這個意義，在其中，次第緣起並作為依託之處，是指識如果次第滅去之後，可以作為意識產生的原因。這是第一種『意』。還有第二種染污意。由於四種煩惱的緣故。其中，身見就是我執。由於這種執著，就會有我慢。因為執取『我』而自高自大。由此等等，在實際上沒有『我』的情況下，產生對『我』的渴求，名為我愛。這三種都以無明為因。無明就是沒有智慧的緣故。其餘的識由第一種依託而生。由第二種染污意，如果識次第滅去，就名為『意』，並作為當生之識的處所，作為它們產生的依託。第二種染污意，作為染污的依託。為什麼呢？因為在善心中也有『我』的緣故。由於了別境界的意義，次第生滅的意義，以及憶念的意義，意有兩種。其中，由於取境的意義，名為『識』。由於作為處所的意義，名為第一種『意』。由於『我』相等染污的意義，名為第二種『意』。

論曰：再次，如何得知有染污意？如果不存在染污意，那麼獨行的無明，也不會有過失。五識相似，也不會有過失。如同五識身有同時的依託，所以得到眼等名稱，也不會有過失。無想定（Asañjñāsamāpatti，一種禪定狀態，在此狀態下，意識和心識活動暫時停止）和滅盡定（Nirodhasamāpatti，一種更高的禪定狀態，在此狀態下，所有心識活動和感覺都停止）就沒有差別了，這會成為過失。無想定可以被染污意所染污，因此得名。滅盡定則不然，所以有差別。而且，在無想天的生命中，一生都沒有煩惱，這會成為過失。如果在彼天中沒有『我』以及慢等，那麼一切時候我執都可以執行。如果不是這樣，只有在不善心中才能相應。我執是煩惱，不應該與善和無記心共同執行。所以，如果兩者都有而共同執行，就沒有這個過失。如果相應現行，那麼就有這個過失。

【English Translation】 English version Defilement. Because of the meaning of perceiving objects, the meaning of sequential arising and ceasing, and the meaning of recollection, there are two kinds of 'mind' (意, yì).

Explanation: Again, speaking of what is called 'mind' (心, xīn), the Ālayavijñāna (阿黎耶識, Ālāyēshì) is called 'mind'. The different meanings of 'mind' (意, yì) and 'consciousness' (識, shì) are evident. It should be known that this 'mind' (心, xīn) also has a special meaning. To show this meaning, within it, the sequential arising and serving as a basis, means that if consciousness ceases sequentially, it can serve as the cause for the arising of consciousness (意識, yìshì). This is the first kind of 'mind' (意, yì). There is also the second kind of defiled mind (染污意, rǎnwūyì). Because of the four afflictions. Among them, the view of self (身見, shēnjiàn) is the ego-grasping (我執, wǒzhí). Because of this grasping, there will be ego-conceit (我慢, wǒmàn). Because of grasping 'self' and being arrogant. Because of this, in the reality of no 'self', there arises a craving for 'self', called self-love (我愛, wǒài). These three are all caused by ignorance (無明, wúmíng). Ignorance is because of the lack of wisdom. The remaining consciousness arises from the first reliance. From the second defiled mind, if consciousness ceases sequentially, it is called 'mind' (意, yì), and serves as the place for the consciousness to be born, serving as their basis for arising. The second defiled mind serves as the basis for defilement. Why? Because there is also 'self' in the wholesome mind. Because of the meaning of perceiving objects, the meaning of sequential arising and ceasing, and the meaning of recollection, there are two kinds of 'mind' (意, yì). Among them, because of the meaning of grasping objects, it is called 'consciousness' (識, shì). Because of the meaning of serving as a place, it is called the first kind of 'mind' (意, yì). Because of the meaning of defilement such as 'self', it is called the second kind of 'mind' (意, yì).

Treatise: Again, how can it be known that there is a defiled mind (染污意, rǎnwūyì)? If the defiled mind does not exist, then the solitary ignorance would not have fault. The similarity of the five consciousnesses would not have fault. Just as the five aggregates of consciousness have simultaneous reliance, so they get the names of eye, etc., and there would be no fault. The Asañjñāsamāpatti (無想定, wúxiǎngdìng, a state of meditation where perception and conception are temporarily suspended) and the Nirodhasamāpatti (滅盡定, mièjìndìng, a higher state of meditation where all consciousness and feeling cease) would have no difference, and this would be a fault. The Asañjñāsamāpatti can be defiled by the defiled mind, so it gets its name. The Nirodhasamāpatti is not so, so there is a difference. Moreover, in the life of the heaven of non-perception, there is no affliction for a lifetime, and this would be a fault. If there is no 'self' and conceit, etc., in that heaven, then ego-grasping can operate at all times. If it is not so, it can only correspond in unwholesome minds. Ego-grasping is an affliction, so it should not operate together with wholesome and neutral minds. Therefore, if both exist and operate together, there is no fault. If they correspond and manifest, then there is this fault.

。此中有偈。

若獨行無明　　及相似五法　二種定差別　　得名無是過　無想天中生　　無我則有過　我執隨順轉　　一切處不有　離染意不有　　二三即相違　無此即亦無　　一切處我執　心行實義時　　常與為障礙　一切時共行　　名獨行無明

釋曰。此第二染污意以何道理得成立。此意若不有。則獨行無明不成。何者是獨行無明。未起對治時障真如智。癡此與五識不相應。於此處不為障礙故。若起對治處。則于彼為障。亦不在染污意識。若即是染污意識。則有過失。非染污意識者。以與余煩惱共行。獨行名則不成。又若欲令即是煩惱染污意識者。則有常染污過失。云何施等心得成善。以常與彼相應故。若言有意與善相應生。即建立此為引生對治。能治染污意識此不成。若言有善心與染污意共生。此善心能引生對治。治滅余識。此滅則無過。複次與五識相似故。如眼識等五識。則有眼等五根。同時為依止。此意識亦應有同時依止。二定無差別者。若言有染污意。彼無想定中則有。滅心定中則無。可得差別。此二定中意識不行無差別故。得名者。由念自身故名為意。若無體此名何所依。若六識次第過已。此識名意不應道理。以其滅故。又無想天中生。一期應無我故。若言彼處無染污意者

【現代漢語翻譯】現代漢語譯本：

偈語說：

如果獨行無明（Avijjā，無明）以及相似的五法存在，兩種禪定（Samādhi，三昧）的差別，得名並沒有過錯。如果生於無想天（Asaññādeva，無色界第四天），沒有我（Atman，真我）則有過錯。我執（Ahaṃkāra，我慢）隨順流轉，一切處都不存在。遠離染污的意念不存在，二種或三種即相互違背。沒有此（染污意）即也沒有彼（我執），一切處我執。當心在實義中執行時，常常成為障礙。一切時共同執行，名為獨行無明。

解釋：這第二染污意（Kliṣṭa-manas，末那識）以什麼道理得以成立？如果此意不存在，那麼獨行無明就不能成立。什麼是獨行無明？在未生起對治時，它會障礙真如智（Tathātā-jñāna，如如智）。這種愚癡與五識（Pañca-vijñāna，眼、耳、鼻、舌、身識）不相應，因此在此處不會成為障礙。如果生起對治之處，那麼它就在那裡成為障礙。它也不在染污意識（Kliṣṭa-vijñāna，染污的意識）中。如果它就是染污意識，那麼就會有過失。如果它不是染污意識，因為它與其餘煩惱共同執行，那麼『獨行』這個名稱就不能成立。此外，如果想要讓它就是煩惱染污意識，那麼就會有常染污的過失。那麼，佈施等善心如何能夠成就善呢？因為它常常與染污意相應。如果說有意念與善相應而生，那麼就建立此意念為引生對治，能夠對治染污意識，這是不能成立的。如果說有善心與染污意共同生起，此善心能夠引生對治，消滅其餘的識，此消滅就沒有過錯。再次，因為它與五識相似，如同眼識等五識，有眼等五根同時作為依止，那麼此意識也應該有同時的依止。兩種禪定沒有差別，如果說有染污意，那麼在無想定（Asaññā-samāpatti，滅盡定）中就有，在滅心定（Nirodha-samāpatti，滅盡定）中就沒有，可以得到差別。這兩種禪定中意識不行，沒有差別。得名，由於念自身，所以名為意。如果沒有實體，那麼這個名稱依靠什麼？如果六識（Ṣaḍ-vijñāna，眼、耳、鼻、舌、身、意識）次第過去，此識名為意就不合道理，因為它已經滅了。又，在無想天中出生，一生都應該沒有我。如果說那個地方沒有染污意的話。

【English Translation】 English version:

Here is a verse:

If solitary ignorance (Avijjā) and similar five dharmas exist, the difference between the two kinds of Samādhi (meditative absorption) exists, there is no fault in having the name. If born in the Heaven of Non-Perception (Asaññādeva), there is a fault if there is no self (Atman). Ego-attachment (Ahaṃkāra) follows and revolves, it does not exist in all places. The mind free from defilement does not exist, two or three are mutually contradictory. Without this (defiled mind), there is also no that (ego-attachment), ego-attachment in all places. When the mind acts in the real meaning, it always becomes an obstacle. Always acting together, it is called solitary ignorance.

Explanation: By what principle is this second defiled mind (Kliṣṭa-manas) established? If this mind does not exist, then solitary ignorance cannot be established. What is solitary ignorance? When the antidote has not arisen, it obstructs the wisdom of Suchness (Tathātā-jñāna). This ignorance does not correspond with the five consciousnesses (Pañca-vijñāna), so it does not become an obstacle here. If the place where the antidote arises, then it becomes an obstacle there. It is also not in the defiled consciousness (Kliṣṭa-vijñāna). If it is the defiled consciousness, then there is a fault. If it is not the defiled consciousness, because it acts together with the remaining afflictions, then the name 'solitary' cannot be established. Furthermore, if you want it to be the afflicted defiled consciousness, then there is the fault of constant defilement. Then, how can acts of generosity and other virtuous deeds accomplish goodness? Because it always corresponds with the defiled mind. If it is said that a mind arises in correspondence with goodness, then establish this mind as generating the antidote, which can counteract the defiled consciousness; this cannot be established. If it is said that a good mind arises together with the defiled mind, this good mind can generate the antidote, destroying the remaining consciousnesses; this destruction has no fault. Furthermore, because it is similar to the five consciousnesses, like the five consciousnesses such as eye-consciousness, there are the five roots such as the eye simultaneously as a support, then this consciousness should also have simultaneous support. There is no difference between the two Samādhis; if it is said that there is a defiled mind, then it exists in the Samādhi of Non-Perception (Asaññā-samāpatti), and it does not exist in the Samādhi of Cessation (Nirodha-samāpatti), a difference can be obtained. In these two Samādhis, consciousness does not act, there is no difference. Having a name, because of thinking of itself, it is called mind. If there is no substance, then what does this name rely on? If the six consciousnesses (Ṣaḍ-vijñāna) have passed in sequence, it is not reasonable to call this consciousness mind, because it has ceased. Also, being born in the Heaven of Non-Perception, there should be no self for an entire lifetime. If it is said that there is no defiled mind in that place.

。于彼生中則應無我。諸聖人不應厭惡。既厭惡故。是故應知彼中生者。應定有我。我執隨順轉者。以施等諸善皆與我相應故。此我執若離無明則不成。無明不離依止。此依止離染污意不可得故。

論曰。此意染污故。是障礙無記。恒與四煩惱相應。如色無色界煩惱。是障礙無記。為色無色界奢摩他所藏。此意一切時染著。故心體第三離阿梨耶識不可得。是故成就阿梨耶識為心。由此為種子故。意及意識等轉生。何緣故說名為心。種種諸法熏習種子聚集故。

釋曰。以見意及轉識。以阿梨耶識為因生故。心體余處不可得。佛說識者。即是次第滅意所攝。由彼識滅已說為意故。複次由種種法熏習種子聚集故。得名心。于中種種者。諸法各各相故。熏習種子者。謂有功能為彼差別因故。聚集者。密合積聚一摶相故。

論曰。複次何故聲聞乘中。不說此心名阿梨耶識阿陀那識。微細爾焰所攝故。諸聲聞人不為知一切爾焰故。于彼雖離此說。然得成就彼智令得解脫。是故不說。諸菩薩等為欲知一切爾焰。是故為說。由離此智不可得一切智智故。

釋曰。微細爾焰所攝故者。此亦微細。亦爾焰故。名微細爾焰。又入在微細爾焰中以難得知故。又諸聲聞不為知一切爾焰故。修行唯作自利故。彼等粗煩惱障

【現代漢語翻譯】現代漢語譯本：如果那樣，在那些生命中就應該沒有『我』（ātman，靈魂、真我）。諸聖人（ārya，證悟者）不應該厭惡（duhkha，苦）。既然他們厭惡，因此應該知道在那些生命中，必定有『我』存在。『我』執（ātma-graha，對自我的執著）是隨順（anuvartate，跟隨、順應）而轉的，因為佈施（dāna，給予）、持戒（śīla，道德行為）等諸善行都與『我』相應。這個『我』執如果離開無明（avidyā，無知）就不會成立。無明不離開依止（āśraya，所依賴的事物）。這個依止離開染污意（kliṣṭa-manas，被煩惱染污的意）是不可得的。

論曰：這個『意』（manas，意識）因為被染污，所以是障礙（āvaraṇa，阻礙）和無記（avyākṛta，非善非惡）。它恒常與四種煩惱（kleśa，痛苦、煩惱）相應。就像色無煩惱（rūpārāga-kleśa，對色界的貪慾煩惱）是障礙和無記一樣，因為它被色無奢摩他（rūpārāga-śamatha，對色界貪慾的止息）所隱藏。這個『意』在一切時候都被染著，所以離開阿梨耶識（ālayavijñāna，藏識）的心體第三（manovijñāna，意識）是不可得的。因此，成就阿梨耶識作為『心』（citta，心）。由於這個『心』是種子（bīja，潛在的可能性），所以『意』和意識（vijñāna，識別）等才能轉生。為什麼說它名為『心』呢？因為它聚集了種種諸法（dharma，事物、法則）的熏習（vāsanā，習氣）種子。

釋曰：因為見到『意』和轉識（pravṛtti-vijñāna，生起的意識）以阿梨耶識為因生起，所以在其他地方無法找到『心』的本體。佛陀所說的『識』（vijñāna，意識），就是次第滅意的所攝。因為那個『識』滅了之後就被說成是『意』。再者，由於種種法的熏習種子聚集，所以得名『心』。其中，『種種』是指諸法各自的相（lakṣaṇa，特徵）。『熏習種子』是指具有功能，作為那些差別的因。『聚集』是指緊密結合，積聚成一個整體的相。

論曰：再者，為什麼在聲聞乘（śrāvakayāna，聲聞乘）中，不說這個『心』名為阿梨耶識、阿陀那識（ādanavijñāna，執持識）呢？因為它被微細爾焰（sūkṣma-īryāpatha，微細的活動）所攝。諸聲聞人（śrāvaka，聽聞佛法的人）不爲了解一切爾焰。即使他們離開了這種說法，也能成就那種智慧，從而獲得解脫。所以不說。諸菩薩（bodhisattva，追求覺悟的眾生）等爲了想要了解一切爾焰，所以才為他們說。因為離開了這種智慧，就無法獲得一切智智（sarvākārajñatā，一切種智）。

釋曰：『微細爾焰所攝故』，這個阿梨耶識既微細，又是爾焰，所以名為微細爾焰。又因為它存在於微細爾焰中，難以得知。又因為諸聲聞人不爲了解一切爾焰，他們的修行只是爲了自己的利益。他們只是爲了去除粗重的煩惱障（kleśāvaraṇa，煩惱的障礙）。

【English Translation】 English version: If that were the case, there should be no 'self' (ātman, soul, true self) in those lives. The noble ones (ārya, enlightened beings) should not abhor (duhkha, suffering). Since they abhor it, it should be known that there must be a 'self' in those lives. The 'self'-grasping (ātma-graha, clinging to self) follows (anuvartate, follows, conforms) along, because all good deeds such as giving (dāna, generosity), morality (śīla, ethical conduct), etc., are associated with the 'self'. This 'self'-grasping cannot be established if it is separated from ignorance (avidyā, ignorance). Ignorance does not separate from its basis (āśraya, support). This basis cannot be obtained apart from the defiled mind (kliṣṭa-manas, afflicted mind).

Treatise: This 'mind' (manas, consciousness), because it is defiled, is an obstruction (āvaraṇa, hindrance) and neutral (avyākṛta, neither good nor bad). It is constantly associated with the four afflictions (kleśa, suffering, affliction). Just as the affliction of desire for the realm of form (rūpārāga-kleśa, desire for the form realm) is an obstruction and neutral, because it is hidden by the quiescence of desire for the realm of form (rūpārāga-śamatha, cessation of desire for the form realm). This 'mind' is always defiled, so the third aspect of mind, separate from the Ālayavijñāna (ālayavijñāna, storehouse consciousness), is unattainable. Therefore, the Ālayavijñāna is established as 'mind' (citta, mind). Because this 'mind' is a seed (bīja, potentiality), the 'mind' and consciousness (vijñāna, cognition) and so on can arise. Why is it called 'mind'? Because it gathers the seeds of the habitual tendencies (vāsanā, habitual tendencies) of various phenomena (dharma, things, laws).

Commentary: Because the 'mind' and the manifest consciousnesses (pravṛtti-vijñāna, arising consciousnesses) are seen to arise from the Ālayavijñāna as their cause, the essence of 'mind' cannot be found elsewhere. The 'consciousness' (vijñāna, consciousness) spoken of by the Buddha is included within the successively ceasing mind. Because that 'consciousness' is said to be 'mind' after it has ceased. Furthermore, it is named 'mind' because it gathers the seeds of the habitual tendencies of various phenomena. Among them, 'various' refers to the individual characteristics (lakṣaṇa, characteristics) of each phenomenon. 'Habitual tendency seeds' refers to having the function as the cause of those differences. 'Gathering' refers to being closely combined, accumulated into a single mass.

Treatise: Furthermore, why is this 'mind' not called Ālayavijñāna or Ādanavijñāna (ādanavijñāna, grasping consciousness) in the Śrāvakayāna (śrāvakayāna, Hearer Vehicle)? Because it is included within subtle activities (sūkṣma-īryāpatha, subtle movements). The Śrāvakas (śrāvaka, hearers of the Dharma) do not seek to know all activities. Even if they are separated from this teaching, they can attain that wisdom and thus achieve liberation. Therefore, it is not taught. The Bodhisattvas (bodhisattva, beings seeking enlightenment) and others, because they want to know all activities, it is taught to them. Because without this wisdom, the Omniscient Wisdom (sarvākārajñatā, all-knowing wisdom) cannot be attained.

Commentary: 'Because it is included within subtle activities,' this Ālayavijñāna is both subtle and an activity, so it is called subtle activity. Also, because it exists within subtle activities, it is difficult to know. Also, because the Śrāvakas do not seek to know all activities, their practice is only for their own benefit. They only seek to remove the gross afflictive obstructions (kleśāvaraṇa, obstructions of affliction).

。唯以苦等智得滅故。菩薩為除自他煩惱障智障故修行。是故為說。

論曰。然于聲聞乘中。亦以別道理說阿梨耶識。如增一阿含中說。眾生喜阿梨耶。樂阿梨耶。集阿梨耶。求阿梨耶。為滅阿梨耶說正法時。為聽聞故應攝耳。為欲知故應作意。愿滅阿梨耶故受法順法。如來出世故。此希有難得法世間顯現。如來出生四種可讚。經中以如是別名阿梨耶識聲聞乘中已顯現。

釋曰。眾生樂阿梨耶者。此句為本。后以現在過去未來三時為釋。餘三句如文次第。復有別義喜阿梨耶者謂現在世。樂阿梨耶者謂過去世。由前世樂阿梨耶。是故復集阿梨耶。由喜阿梨耶集阿梨耶故。復希求未來世阿梨耶。順法者如說行故。

論曰。摩訶僧祇阿含中。亦以別道理說此識。名為根本識。譬如樹依根。

釋曰。根本識如樹依根者。彼根本識為一切識因體故。譬如樹根為枝莖等眾物因。若無根枝莖等不可得故。若有阿梨耶識。為諸識根本亦爾。

論曰。彌沙塞中亦以別道理說此識。名為窮生死聚。有處有時見色心斷絕。阿梨耶識中種子無有斷絕。

釋曰。亦以別道理。說為窮生死聚者。此識是窮生死聚體。何以故。有因緣故。有處者界也。謂無色界中色斷故。有時者有住定時。如無想定等。阿梨耶識

【現代漢語翻譯】現代漢語譯本：只有通過苦等智才能獲得寂滅，因此，菩薩爲了消除自己和他人的煩惱障和智障而修行。所以才這樣說。

論曰：然而，在聲聞乘（Śrāvakayāna）中，也以不同的道理闡述阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，藏識）。例如，《增一阿含經》中說：『眾生喜愛阿梨耶，樂於阿梨耶，積聚阿梨耶，尋求阿梨耶。當爲了滅除阿梨耶而宣說正法時，應當攝耳諦聽，爲了理解正法應當專心作意，爲了希望滅除阿梨耶而接受佛法並隨順佛法。』因為如來（Tathāgata）出世，這種稀有難得的佛法才在世間顯現。如來出生有四種值得讚歎之處。經文中以這樣的別名來稱呼阿梨耶識，在聲聞乘中已經顯現。

釋曰：『眾生樂阿梨耶』這句話是根本，後面用現在、過去、未來三時來解釋。其餘三句按照原文順序。還有另外的含義：『喜愛阿梨耶』是指現在世，『樂於阿梨耶』是指過去世，因為前世樂於阿梨耶，所以又積聚阿梨耶。因為喜愛阿梨耶、積聚阿梨耶的緣故，又希望未來世的阿梨耶。『隨順佛法』是指如所說而行。

論曰：《摩訶僧祇阿含經》中，也以不同的道理闡述此識，稱之為根本識（Mūla-vijñāna）。譬如樹依靠樹根。

釋曰：根本識如樹依靠樹根，是因為彼根本識是一切識的因體。譬如樹根是枝幹等眾多事物的因，如果沒有樹根，枝幹等就無法存在。如果有阿梨耶識，作為諸識的根本也是如此。

論曰：《彌沙塞律》中，也以不同的道理闡述此識，稱之為窮生死聚。在某些地方、某些時候，色心（Rūpa-citta）會斷絕，但阿梨耶識中的種子（Bīja）卻沒有斷絕。

釋曰：也以不同的道理，說為窮生死聚，是因為此識是窮生死聚的本體。為什麼呢？因為有因緣的緣故。『有處』是指界，指在無色界（Arūpadhātu）中色斷絕的緣故。『有時』是指有住定時，例如無想定（Asañjñāsamāpatti）等。阿梨耶識...

【English Translation】 English version: Only through the wisdom of enduring suffering can one attain cessation. Therefore, Bodhisattvas cultivate themselves to remove their own and others' afflictive obscurations (Kleśāvaraṇa) and cognitive obscurations (Jñeyāvaraṇa). That is why it is said.

Treatise: However, within the Śrāvakayāna (Vehicle of Hearers), Ālaya-vijñāna (Storehouse Consciousness) is also explained with different reasoning. For example, in the Ekottara Āgama (Increasing by One Āgama), it is said: 'Beings delight in Ālaya, enjoy Ālaya, accumulate Ālaya, seek Ālaya. When the Dharma is preached to extinguish Ālaya, one should listen attentively, one should focus the mind to understand, and one should receive and follow the Dharma with the wish to extinguish Ālaya.' Because the Tathāgata (Thus-Gone One) appears in the world, this rare and difficult Dharma manifests in the world. The birth of the Tathāgata has four praiseworthy aspects. In the sutras, Ālaya-vijñāna is referred to by such special names, and it has already been revealed in the Śrāvakayāna.

Explanation: 'Beings delight in Ālaya' is the fundamental statement, which is then explained using the three times: present, past, and future. The remaining three phrases follow the order of the text. There is also another meaning: 'Delighting in Ālaya' refers to the present life; 'enjoying Ālaya' refers to the past life. Because one enjoyed Ālaya in the past life, one accumulates Ālaya again. Because of delighting in Ālaya and accumulating Ālaya, one hopes for Ālaya in the future life. 'Following the Dharma' means acting as it is said.

Treatise: In the Mahāsāṃghika Āgama, this consciousness is also explained with different reasoning, and it is called Mūla-vijñāna (Root Consciousness). It is like a tree relying on its root.

Explanation: Root Consciousness is like a tree relying on its root because that Root Consciousness is the causal substance of all consciousnesses. Just as the root of a tree is the cause of branches, stems, and other things, if there is no root, branches and stems cannot exist. If there is Ālaya-vijñāna, it is also the same as the root of all consciousnesses.

Treatise: In the Mahīśāsaka Vinaya, this consciousness is also explained with different reasoning, and it is called the Exhaustive Aggregate of Birth and Death. In some places and at some times, Rūpa-citta (Form and Mind) may cease, but the Bīja (Seeds) in Ālaya-vijñāna do not cease.

Explanation: It is also explained with different reasoning as the Exhaustive Aggregate of Birth and Death because this consciousness is the substance of the Exhaustive Aggregate of Birth and Death. Why? Because there are causes and conditions. 'In some places' refers to realms, meaning that form ceases in the Arūpadhātu (Formless Realm). 'At some times' refers to times when there is fixed concentration, such as Asañjñāsamāpatti (Cessation of Perception). Ālaya-vijñāna...

中種子不斷者。色心熏習為因。后時色心還從此生。

論曰。由此應知依止阿陀那識。心阿梨耶識根本識窮生死聚等名。此阿梨耶識已成大王之路。

釋曰。成大王路者寬大故。

論曰。復有餘師。執心意識義一名異。是義不然。由見意及識義故。彼心義亦須有異。復有餘師執。世尊所說眾生喜阿梨耶等諸句者。此中五取聚是阿梨耶。復有餘師執與欲俱諸受是阿梨耶。復有餘師執。身見是阿梨耶。此等諸師迷阿含及修得故。于阿梨耶識起如是等執。此聲聞乘中成立道理。彼等所成立道理不相應。若人不迷阿梨耶體相。以彼所成立名阿梨耶識即為最勝。云何最勝若言五取聚是阿梨耶。于惡趣一向苦受處生。即起厭惡。彼眾生一向不愛。言是著處。不當道理。以其常求舍離故。若言諸樂受與欲俱是阿梨耶者。第四禪已上無有此受。已得厭惡故。是諸眾生以彼爲著處。不當道理。若言身見是阿梨耶者。佛法內人信解無我。于彼即生厭惡。以彼爲著處。不當道理。然阿梨耶識中內我猶在故。若於一向苦受處生。唯求離苦聚。阿梨耶識中。我愛所縛故未曾求離。又四禪已上生者。雖厭惡欲俱樂受。于阿梨耶識中。我愛繫縛猶在。又佛法內人雖信解無我厭惡我見。然阿梨耶識中我愛繫縛亦在。是故以彼所成立阿

梨耶。成就阿梨耶識體。則為最勝。是為安立阿梨耶識別道理。

釋曰。于中不迷者。謂諸菩薩。惡趣者。謂餓鬼畜生地獄等惡趣。一向苦者。彼趣報體一向非愛故。彼處若有樂受生。即是津液果。彼處生者其報唯苦。諸樂受與欲俱是阿梨耶者。第四禪已上。無有此受。已得厭惡故。彼處眾生者。謂四禪已上及即第四禪中故。彼處者。謂于彼得生故。內我猶在者。決定取此識以為內我故。求離苦聚者。愿舍苦受故。阿梨耶識中我愛繫縛者。以阿梨耶識為自我。由此渴愛故成繫縛。

攝大乘論釋論卷第一大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第二

世親菩薩造

隋天竺三藏笈多共行矩等譯應知依止勝相勝語第一之二

相章第四

論曰。成立此識相云何可見。略說有二種。一成立自相。二成立因相。三成立果相。于中阿梨耶識為自相。一切染法熏習。已為彼生因。攝持種子相應故。于中因相者。是諸染法。此阿梨耶識如彼一切種子。一切時現起為因故。于中成立果相者。此阿梨耶識以彼諸染法。無始已來熏習。力得生故。

釋曰。以如是等別名。說阿梨耶識於此別說。未知其相故。說阿梨耶識自相因相果相等。于中自相者。一切

【現代漢語翻譯】現代漢語譯本：梨耶（Ālaya，意為藏識）。成就阿梨耶識的體性，就是最殊勝的。這是確立阿梨耶識的識別道理。

解釋：對於其中不迷惑的人，指的是諸位菩薩。惡趣，指的是餓鬼、畜生、地獄等惡趣。一向受苦，指的是那些惡趣的報體一向是不悅意的。那些地方如果產生快樂的感受，那就是津液果。生在那些地方的眾生，其果報只有痛苦。各種快樂的感受和慾望相關聯，都是阿梨耶識的現象。第四禪以上，沒有這些感受，因為已經對此感到厭惡。那些地方的眾生，指的是四禪以上以及第四禪中的眾生。那些地方，指的是在那些地方獲得轉生。內心仍然執著于『我』，是因為決定執取這個識作為內在的『我』。尋求脫離痛苦的集合，是因為希望捨棄痛苦的感受。阿梨耶識中被我愛束縛，是因為把阿梨耶識當作自我，因此由於渴愛而形成束縛。

《攝大乘論釋論》卷第一大正藏第 31 冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第二

世親菩薩造

隋朝天竺三藏笈多與行矩等共同翻譯。應知依止勝相勝語第一之二

相章第四

論曰：成立這個識的相貌如何才能被看見？簡略地說有兩種：一是成立自相，二是成立因相，三是成立果相。其中，阿梨耶識是自相，一切染污法熏習，已經成為它的生因，因為它能攝持種子並與之相應。其中，因相是各種染污法。這個阿梨耶識就像它們的一切種子，在一切時現起作為原因。其中，成立果相是：這個阿梨耶識由於那些染污法從無始以來不斷熏習的力量而得以產生。

解釋：用這些不同的名稱來說明阿梨耶識，在這裡特別說明，是因為還不瞭解它的相貌，所以要說明阿梨耶識的自相、因相、果相等。其中，自相是：一切。

【English Translation】 English version: Ālaya (Ālaya-vijñāna, meaning storehouse consciousness). The accomplishment of the nature of Ālaya-vijñāna is the most supreme. This is the principle for establishing the recognition of Ālaya-vijñāna.

Explanation: Those who are not confused in this context refer to the Bodhisattvas. Evil destinies refer to the evil destinies such as hungry ghosts, animals, and hells. Always suffering refers to the fact that the retribution bodies of those destinies are always unpleasant. If a pleasant feeling arises in those places, it is the result of saliva. Those who are born in those places only have suffering as their retribution. All pleasant feelings are associated with desires and are phenomena of Ālaya-vijñāna. Above the Fourth Dhyana, there are no such feelings because one has already become disgusted with them. The beings in those places refer to beings above the Fourth Dhyana and in the Fourth Dhyana itself. Those places refer to obtaining rebirth in those places. The inner 'self' is still present because one is determined to take this consciousness as the inner 'self'. Seeking to escape the accumulation of suffering is because one wishes to abandon painful feelings. Being bound by self-love in Ālaya-vijñāna is because one regards Ālaya-vijñāna as the self, and therefore bondage is formed due to craving.

Commentary on the Compendium on the Great Vehicle, Volume 1 Taisho Tripitaka, Volume 31, No. 1596, Commentary on the Compendium on the Great Vehicle

Commentary on the Compendium on the Great Vehicle, Volume 2

Composed by Bodhisattva Vasubandhu

Translated by Gupta, the Tripiṭaka Master from India of the Sui Dynasty, together with Xingju and others. It should be known that reliance on the excellent characteristics and excellent words is the first of the second.

Chapter on Characteristics, Fourth

Treatise: How can the establishment of the characteristics of this consciousness be seen? Briefly speaking, there are two types: first, establishing the self-characteristic; second, establishing the cause-characteristic; and third, establishing the result-characteristic. Among them, Ālaya-vijñāna is the self-characteristic; the perfuming of all defiled dharmas has already become its cause of arising, because it can hold the seeds and be in accordance with them. Among them, the cause-characteristic is the various defiled dharmas. This Ālaya-vijñāna is like all their seeds, arising at all times as the cause. Among them, the establishment of the result-characteristic is: this Ālaya-vijñāna is able to arise due to the power of the continuous perfuming of those defiled dharmas from beginningless time.

Explanation: Using these different names to explain Ālaya-vijñāna, it is specifically explained here because its characteristics are not yet understood, so it is necessary to explain the self-characteristic, cause-characteristic, result-characteristic, etc., of Ālaya-vijñāna. Among them, the self-characteristic is: all.

染法熏習緣故。識有生彼功能勝異。顯示識體有此功能故。攝持種子相應者。彼一切染法熏習已。即為彼法生因故。言攝持種子。彼熏習與彼勝能合故名相應。即此自相一切染法熏習已。為彼得生因攝持種子相應識。為諸染法熏習已得勝功能。能為彼生因。此是阿梨耶識因相。于中始從成立果相。乃至言無始來熏習力故得生者。為諸法熏習已。此識得生。攝持無始熏習故名果相。

熏習章第五

論曰。複次何者熏習。此熏習名復何所名。與彼法共生共滅。已能為彼法生因。此是所因義。譬如胡麻。以華熏之胡麻與華同生同滅。以胡麻中有彼華香生因故能生香。又如欲等行熏習。欲等與心同生同滅。已后為欲等生因。又如多聞。有多聞熏習思念所聞與心同生同滅。已為彼記錄生因。由攝持熏習故。說名持法者。應知阿梨耶識有如此道理。

釋曰。彼法者即前染法。同生同滅已后為彼生因者。謂還與彼染法為因體。

不一不異章第六

論曰。複次阿梨耶識中彼染法種子為分分別住。為無差別。無別物體于識中住。亦非不異。然阿梨耶識如此而生。有勝功能能生彼法。說名一切種子識。

釋曰。阿梨耶識中。彼染法種子為分分別住。為無差別耶。若爾何失。此諸種子若有分分差別。阿

【現代漢語翻譯】現代漢語譯本：由於受到染法的熏習，阿賴耶識具有產生彼等染法的殊勝功能。這顯示了阿賴耶識的本體具有這種功能。『攝持種子相應』是指一切染法經過熏習后，就成為產生彼等染法的因。因此說『攝持種子』。熏習與殊勝功能結合，就叫做『相應』。也就是說，一切染法經過熏習后，成為彼等染法產生的因，與攝持種子的阿賴耶識相應。阿賴耶識經過諸染法的熏習后，獲得殊勝的功能，能夠成為彼等染法產生的因。這是阿賴耶識的因相。從成立果相開始，直到『由於無始以來的熏習力而產生』，都說明了阿賴耶識經過諸法的熏習后，才得以產生，並且攝持無始以來的熏習，所以稱為果相。

熏習章第五

論曰：再者，什麼是熏習？熏習這個名稱又指什麼？熏習是指與彼法共同生起、共同滅去，並且能夠成為彼法產生的因。這就是所因的含義。譬如胡麻，用花來熏它，胡麻與花同時生起、同時滅去，因為胡麻中具有花香產生的因，所以能夠產生花香。又如欲等心所的熏習，欲等心所與心同時生起、同時滅去，之後成為欲等心所產生的因。又如多聞，通過多聞的熏習，思念所聞的內容與心同時生起、同時滅去，之後成為記錄這些內容的因。由於阿賴耶識攝持熏習，所以被稱為『持法者』。應當知道阿賴耶識具有這樣的道理。

釋曰：彼法，就是指前面的染法。『同生同滅已后為彼生因者』，是指還與彼等染法作為因體。

不一不異章第六

論曰：再者，阿賴耶識中的彼等染法種子是分別獨立存在，還是沒有差別？它們並非以不同的物體形式存在於識中，但也不是沒有差別。然而，阿賴耶識就是這樣產生的，它具有殊勝的功能，能夠產生彼等染法，所以被稱為一切種子識（Sarva-bijaka-vijnana）。

釋曰：阿賴耶識中的彼等染法種子是分別獨立存在，還是沒有差別呢？如果是那樣，會有什麼過失呢？如果這些種子有各自的差別，阿

【English Translation】 English version: Due to the conditioning of defiled dharmas, the Alaya-vijnana (storehouse consciousness) possesses the superior ability to generate those defiled dharmas. This demonstrates that the essence of the Alaya-vijnana has this function. 'Holding seeds in correspondence' means that after all defiled dharmas have been conditioned, they become the cause for the generation of those dharmas. Therefore, it is said 'holding seeds'. The combination of conditioning and superior ability is called 'correspondence'. That is to say, after all defiled dharmas have been conditioned, they become the cause for the generation of those dharmas, corresponding with the Alaya-vijnana that holds the seeds. After the Alaya-vijnana has been conditioned by various defiled dharmas, it obtains a superior function, capable of being the cause for their generation. This is the causal aspect of the Alaya-vijnana. Starting from the establishment of the resultant aspect, up to the statement 'due to the power of conditioning from beginningless time, it is generated', it explains that after the Alaya-vijnana has been conditioned by various dharmas, it is able to be generated, and it holds the conditioning from beginningless time, therefore it is called the resultant aspect.

Chapter Five on Conditioning

Treatise: Furthermore, what is conditioning? What does the name 'conditioning' refer to? Conditioning refers to co-arising and co-ceasing with that dharma, and being able to become the cause for the generation of that dharma. This is the meaning of 'cause'. For example, sesame seeds, when scented with flowers, the sesame seeds and the flowers co-arise and co-cease. Because the sesame seeds contain the cause for the generation of the flower's fragrance, they are able to generate the fragrance. Another example is the conditioning of desires and other mental activities. Desires and other mental activities co-arise and co-cease with the mind, and afterwards become the cause for the generation of desires and other mental activities. Another example is extensive learning. Through the conditioning of extensive learning, contemplating what has been learned co-arises and co-ceases with the mind, and afterwards becomes the cause for recording these contents. Because the Alaya-vijnana holds conditioning, it is called 'the holder of dharmas'. It should be known that the Alaya-vijnana has such a principle.

Explanation: 'That dharma' refers to the aforementioned defiled dharmas. 'Co-arising and co-ceasing, and afterwards becoming the cause for their generation' means that it still serves as the causal substance for those defiled dharmas.

Chapter Six on Non-One and Non-Different

Treatise: Furthermore, in the Alaya-vijnana, are those seeds of defiled dharmas dwelling separately and distinctly, or are they without difference? They do not dwell in the consciousness as separate objects, but they are also not without difference. However, the Alaya-vijnana arises in this way, possessing the superior ability to generate those dharmas, and is therefore called the Sarva-bijaka-vijnana (all-seed consciousness).

Explanation: In the Alaya-vijnana, are those seeds of defiled dharmas dwelling separately and distinctly, or are they without difference? If so, what fault would there be? If these seeds have their own distinctions, then...

梨耶識亦應有分分差別。又阿梨耶識剎那滅義不成。由分分差別故。又善惡法所熏習即成善惡種子體。然此是無記故。若無分分云何言多。此義不成。是故二俱有過。無別物體于識中住亦非不異。乃至名一切種子識者。于中言非別非不別者。為離如前所說過失故。如此而生者。謂如其種類而生。生彼有勝能者。生諸染法時。與勝能相應故。亦以生彼有勝能故。說名一切種子識。此中有譬。如麥種子于生芽有能。得為種子。若陳久若火損能生麥果功能便壞。麥相如本。功力壞故非複種子。阿梨耶識亦爾。有生一切法功能。由與功能相應故。說名一切種子識。

更互為因果章第七

論曰。複次阿梨耶識與諸染法同時互為因。云何可見。譬如然燈焰及炷生與燒同時為因。又如蘆束更互相持同時不倒故。識與諸法亦爾更互為因應知。如成立阿梨耶識為染法因。染法為阿梨耶識因亦爾。余因緣不可得故。

釋曰。複次阿梨耶識與諸染法同時互為因。云何可見者。以譬喻顯示。猶如然燈焰。與炷一剎那同時互為因。以依炷故焰得生。即炷為焰生因。即彼剎那焰能燒炷。即焰為炷燒因。此即顯示俱有因義。由因現住。即見果生故。從如阿梨耶識為染法因。染法為阿梨耶識因亦爾。乃至余因緣不可得故者。此言顯示

【現代漢語翻譯】現代漢語譯本：如果阿梨耶識（Ālaya-vijñāna，藏識）沒有分分差別，那麼阿梨耶識剎那生滅的意義就不能成立，因為有分分差別。而且，善惡之法所熏習就成為善惡種子的本體，然而阿梨耶識是無記性（不善不惡）的，如果沒有分分差別，怎麼能說是多呢？這個道理不能成立。所以，這兩種說法都有過失。在識中安立一個既非差別也非不差別的獨立物體，乃至稱之為一切種子識（Sarva-bīja-vijñāna），是爲了避免前面所說的過失。如此而生，是指如其種類而生。生彼有勝能，是指在生起各種染法時，與勝能相應。也因為生彼有勝能，所以稱為一切種子識。這裡有一個譬喻，比如麥種子對於生芽有能力，才能被稱為種子。如果陳舊或被火損壞，能生麥果的功能便會損壞，麥子的外相雖然如舊，但因為功力損壞，就不能再稱為種子。阿梨耶識也是如此，具有生一切法的功能，因為與功能相應，所以稱為一切種子識。

第七章更互為因果

論曰：再次，阿梨耶識與各種染法同時互相為因，如何才能明白呢？譬如點燃的燈，燈焰和燈炷的生起與燃燒是同時互為因的。又如蘆葦捆在一起，互相支撐才能同時不倒。識與諸法也是如此，應該知道是互相為因的。如同成立阿梨耶識為染法之因，染法為阿梨耶識之因也是一樣，因為沒有其他的因緣可以得到。

釋曰：再次，阿梨耶識與各種染法同時互相為因，如何才能明白呢？用譬喻來顯示，猶如點燃的燈，燈焰與燈炷在一剎那同時互相為因。因為依靠燈炷，燈焰才能生起，所以燈炷是燈焰生起的因。就在那個剎那，燈焰能夠燃燒燈炷，所以燈焰是燈炷燃燒的因。這顯示了俱有因的意義，因為因現在存在，就能看到果的生起。如同阿梨耶識是染法之因，染法是阿梨耶識之因也是一樣，乃至沒有其他的因緣可以得到。這句話顯示了……

【English Translation】 English version: If the Ālaya-vijñāna (storehouse consciousness) does not have distinctions in its parts, then the meaning of the Ālaya-vijñāna's momentary arising and ceasing cannot be established, because it has distinctions in its parts. Moreover, the conditioning by wholesome and unwholesome dharmas becomes the substance of wholesome and unwholesome seeds. However, this (Ālaya-vijñāna) is of an indeterminate (neither wholesome nor unwholesome) nature. If there are no distinctions in its parts, how can it be said to be many? This reasoning cannot be established. Therefore, both of these views have faults. Establishing an independent entity in consciousness that is neither different nor non-different, even to the point of calling it the Sarva-bīja-vijñāna (all-seed consciousness), is to avoid the faults mentioned earlier. 'Arising in this way' means arising according to its kind. 'Having superior capacity to produce that' means that when arising various defiled dharmas, it corresponds with superior capacity. Also, because of having superior capacity to produce that, it is called the all-seed consciousness. There is an analogy here: for example, a wheat seed has the capacity to produce a sprout, and only then can it be called a seed. If it is old or damaged by fire, the function of producing the wheat fruit will be damaged. Although the appearance of the wheat remains the same, because the functional capacity is damaged, it can no longer be called a seed. The Ālaya-vijñāna is also like this; it has the function of producing all dharmas. Because it corresponds with the function, it is called the all-seed consciousness.

Chapter Seven: Mutual Causation as Cause and Effect

Treatise: Furthermore, how can it be understood that the Ālaya-vijñāna and various defiled dharmas are simultaneous mutual causes? For example, like a lit lamp, the arising and burning of the flame and the wick are simultaneous mutual causes. Also, like reeds bundled together, they support each other so that they do not fall over simultaneously. Consciousness and dharmas are also like this; it should be understood that they are mutual causes. Just as the Ālaya-vijñāna is established as the cause of defiled dharmas, so too are defiled dharmas the cause of the Ālaya-vijñāna, because no other causes and conditions can be obtained.

Explanation: Furthermore, how can it be understood that the Ālaya-vijñāna and various defiled dharmas are simultaneous mutual causes? It is shown through an analogy: like a lit lamp, the flame and the wick are mutual causes simultaneously in one moment. Because the flame relies on the wick, the flame can arise, so the wick is the cause of the flame's arising. In that very moment, the flame can burn the wick, so the flame is the cause of the wick's burning. This shows the meaning of co-existent cause, because when the cause is presently existing, the arising of the effect can be seen. Just as the Ālaya-vijñāna is the cause of defiled dharmas, so too are defiled dharmas the cause of the Ālaya-vijñāna, even to the point that no other causes and conditions can be obtained. This statement shows...

阿梨耶識與諸染法更互為因。亦即顯示因緣故。

因果別不別章第八

論曰。云何熏習。無異無種種。得為有異有種種諸法作因。譬如以縷種種結衣。當時無種種可見。若入染器已。則有無量種雜色相貌。于衣上顯現。阿梨耶識亦爾。為種種熏習所薰。于熏時無種種異。若生果染器現前時則有無量種種法相貌顯現。

釋曰。云何熏習無異。無種種得為有異有種種作因者。如此道理即以譬喻顯示。如衣以縷多種結時。無種種相貌可見。若置染器已。則有種種相可見。阿梨耶識亦爾。譬如衣生果。如染器故名生果。染器置者緣所攝故。熏習時未有種種。至於果時則為無量相貌因體。諸法顯現如衣已染。

緣生章第九

論曰。此緣生於大乘中微細最深。略說有二種緣生。一自體分。二愛非愛分。于中由阿梨耶識故諸法生起。此是自體分緣生。與種種自體分為緣故。復有十二支緣生。是愛非愛分。為善趣惡趣可愛不可愛種種身份緣故。

釋曰。此于大乘中微細最深者。于中凡夫智不能知故微細。阿羅漢等不能測故最深。于中略說有二種者。此是立門自體分愛非愛分以此二種緣生。名解釋。由阿梨耶識故者。謂阿梨耶識為因故諸法得生。此名自體分。謂與種種類身份為因故若說無明等此是

【現代漢語翻譯】現代漢語譯本阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，藏識，含藏識）與各種染污法相互為因，這也就顯示了因緣的道理。

第八章因果別不別

論曰：什麼是熏習？在沒有差異、沒有種種差別的情況下，如何能作為有差異、有種種差別的諸法的因呢？譬如用各種顏色的線結成衣服，當時看不出各種顏色。如果放入染缸，就會顯現出無數種雜色。阿梨耶識也是這樣，被各種熏習所薰染，在薰染時沒有種種差異，但當產生果報、染器（指產生果報的條件）現前時，就會顯現出無數種不同的法相。

釋曰：『云何熏習無異，無種種得為有異有種種作因者』，這個道理可以用比喻來說明。比如用多種顏色的線結成衣服時，看不出種種顏色。如果放入染缸，就能看到種種顏色。阿梨耶識也是這樣，譬如衣服產生果報，就像染缸一樣，所以稱為『生果』。放入染缸是因為被緣所攝持。熏習時沒有種種差別，但到了產生果報時，就成為無數種法相的因體，諸法顯現，就像衣服被染色一樣。

第九章緣生

論曰：這種緣生在大乘佛法中最為微妙深奧。簡略地說，有兩種緣生：一是自體分，二是愛非愛分。其中，由於阿梨耶識的緣故，諸法得以生起，這就是自體分緣生，因為它與種種自體分為緣。還有十二因緣，屬於愛非愛分，是爲了善趣（好的去處）和惡趣（壞的去處），可愛和不可愛等各種身份而產生的緣故。

釋曰：『此于大乘中微細最深者』，是因為凡夫的智慧無法理解，所以說微妙；阿羅漢等聖者也難以測度，所以說深奧。『于中略說有二種者』，這是立宗，自體分和愛非愛分這兩種緣生，是用來解釋緣生的。『由阿梨耶識故者』，是指阿梨耶識作為因，所以諸法才能產生。這叫做自體分，是指與各種身份作為因的緣故。如果說無明等，這屬於...

【English Translation】 English version The Ālaya-vijñāna (storehouse consciousness) and various defiled dharmas are mutually causal, which demonstrates the principle of dependent origination.

Chapter 8: Whether Cause and Effect are the Same or Different

Treatise: What is 'perfuming'? How can something without difference, without variety, act as the cause for dharmas that have difference and variety? For example, if you weave a cloth with threads of various colors, the various colors are not visible at that time. But if you put it into a dye vat, countless mixed colors will appear on the cloth. The Ālaya-vijñāna is also like this. It is perfumed by various perfumings. At the time of perfuming, there is no variety, but when the result arises and the 'dye vat' (referring to the conditions for the arising of results) is present, countless different dharma appearances will manifest.

Explanation: 'How can perfuming without difference, without variety, act as the cause for dharmas that have difference and variety?' This principle can be illustrated with an analogy. For example, when a cloth is woven with threads of various colors, the various colors are not visible. But if it is placed in a dye vat, various colors can be seen. The Ālaya-vijñāna is also like this. The arising of the cloth's result is like the dye vat, so it is called 'arising of result'. Placing it in the dye vat is because it is grasped by conditions. At the time of perfuming, there is no variety, but when the result arises, it becomes the causal substance for countless dharma appearances. The dharmas manifest, just like the cloth being dyed.

Chapter 9: Dependent Origination

Treatise: This dependent origination is the most subtle and profound in Mahayana Buddhism. Briefly speaking, there are two types of dependent origination: one is the self-nature division (自體分), and the other is the love and non-love division (愛非愛分). Among them, due to the Ālaya-vijñāna, all dharmas arise. This is the self-nature division of dependent origination, because it is conditioned by various self-natures. There is also the twelve links of dependent origination, which belongs to the love and non-love division, and is for the sake of good destinies (善趣) and bad destinies (惡趣), lovable and unlovable, and various bodily forms.

Explanation: 'This is the most subtle and profound in Mahayana Buddhism' because the wisdom of ordinary beings cannot understand it, so it is said to be subtle; even Arhats and other sages cannot fathom it, so it is said to be profound. 'Among them, briefly speaking, there are two types' - this is establishing the thesis. These two types of dependent origination, the self-nature division and the love and non-love division, are used to explain dependent origination. 'Due to the Ālaya-vijñāna' means that the Ālaya-vijñāna acts as the cause, so all dharmas can arise. This is called the self-nature division, referring to the fact that it is conditioned by various bodily forms. If we talk about ignorance (無明) etc., this belongs to...

愛非愛分。何以故。由為種種愛非愛身份因故。

論曰。若於阿梨耶識中迷第一緣生。或執自性為因。或執宿作為因。或執自在天變化為因。或執我為因。或執無因緣。複次若迷第二緣生執我作者受者。譬如眾多生盲丈夫未曾見象。或復有人以象示之。有觸象鼻者。有觸牙者。有觸耳者。有觸尾者。有觸腳者。有觸脊者。有人問之象為何相。或復答言。猶如犁柄或言如杵。或言如箕。或言如木桶。或言如帚。或言如石山。作如此說。如是如是。不解二種緣生。無明生盲者。或執自性。或說宿作。或說自在變化。或說我作。或說無因。或執作者。或執受者。由不識阿梨耶識體相及因相果相故。如不識象體若略說阿梨耶識。即果報識一切種子識是其體相。由攝持三界中一切身一切趣故。

釋曰。或言宿作因者。由不許有現在士伕力因故。如是等生盲眾生以譬喻顯示。無明生盲者。謂十二支緣生中最初無明。由無明故名為生盲。不解阿梨耶識體相。因相果相故者。如前所立阿梨耶識體相說名體相。所立因相名因相。所立果相名果相。於此不解由無明力不解阿梨耶識自體分故。執自性等五因為諸法因。由不解第二愛非愛分故。執我為作者受者。于中因者。一切法熏習。于阿梨耶識中有故。果者。即是諸法所熏故。

【現代漢語翻譯】現代漢語譯本：愛與非愛是如何區分的？原因在於種種愛與非愛之身的分位不同。

論述：如果對於阿梨耶識（Alaya-vijñana，又稱阿賴耶識，藏識，根本識。是佛教唯識宗所說的八識之一，為儲存一切事物資訊的場所）中第一緣起（指阿賴耶識的生起）產生迷惑，或者執著自性為因，或者執著宿命為因，或者執著自在天（Maheśvara，印度教中的濕婆神，被一些佛教徒認為是世界的創造者）變化為因，或者執著我（Atman，梵文，意為「真我」）為因，或者執著無因而生。進一步說，如果對於第二緣起（指從阿賴耶識生起的現象）產生迷惑，執著我為作者和受者。譬如一群天生的盲人從未見過大象，或者有人用大象來向他們描述。有人摸到象鼻，有人摸到象牙，有人摸到象耳，有人摸到象尾，有人摸到象腳，有人摸到象背。有人問他們大象是什麼樣子，有人回答說，像犁柄，或者說像杵，或者說像簸箕，或者說像木桶，或者說像掃帚，或者說像石山。像這樣，他們不瞭解兩種緣起。無明（Avidyā，佛教中的根本煩惱，指對事物真相的無知）所生的盲人，或者執著自性，或者說宿命，或者說自在天變化，或者說我所造作，或者說無因。或者執著作者，或者執著受者。由於不認識阿梨耶識的體相以及因相果相的緣故。就像不認識大象的整體一樣。如果簡略地說阿梨耶識，就是果報識（Vipāka-vijñana，指由業力產生的果報的識），一切種子識（Sarva-bīja-vijñana，指包含一切事物種子的識），這就是它的體相。因為它攝持三界（Trailokya，指欲界、色界、無色界）中的一切身和一切趣（Gati，指眾生輪迴的六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。

解釋：或者說宿作因，是因為不承認有現在的士夫（Purusha，指人）的力量作為原因。像這些天生的盲人眾生用譬喻來顯示。無明所生的盲人，指的是十二緣起（Dvādaśāṅga-pratītyasamutpāda，佛教的基本教義，描述了生命輪迴的十二個環節）中最開始的無明。因為有無明，所以稱為生盲。不瞭解阿梨耶識的體相、因相、果相的緣故。像前面所建立的阿梨耶識的體相，就叫做體相。所建立的因相，就叫做因相。所建立的果相，就叫做果相。對於這些不瞭解，由於無明的力量，不瞭解阿梨耶識的自體部分。執著自性等五種作為諸法的因。由於不瞭解第二種愛與非愛的部分，所以執著我為作者和受者。其中，因是指一切法熏習在阿梨耶識中存在。果是指諸法所熏習的結果。

【English Translation】 English version: How are love and non-love distinguished? The reason is due to the different positions of bodies characterized by various forms of love and non-love.

Treatise: If one is confused about the first origination (referring to the arising of Alaya-vijñana, also known as the storehouse consciousness, the fundamental consciousness, one of the eight consciousnesses in Buddhist Yogācāra, a place for storing information of all things) in the Alaya-vijñana, either clinging to self-nature (Svabhāva) as the cause, or clinging to past actions (Karma) as the cause, or clinging to transformation by Maheśvara (a Hindu deity, Shiva, considered by some Buddhists as the creator of the world) as the cause, or clinging to the self (Atman) as the cause, or clinging to no cause. Furthermore, if one is confused about the second origination (referring to the phenomena arising from Alaya-vijñana), clinging to the self as the agent and the recipient. For example, a group of congenitally blind men have never seen an elephant, or someone describes an elephant to them. Someone touches the elephant's trunk, someone touches the tusk, someone touches the ear, someone touches the tail, someone touches the foot, someone touches the back. Someone asks them what an elephant looks like, and someone answers that it is like a plow handle, or like a pestle, or like a winnowing fan, or like a wooden bucket, or like a broom, or like a stone mountain. Like this, they do not understand the two kinds of origination. Those born blind due to ignorance (Avidyā, the fundamental affliction in Buddhism, referring to ignorance of the truth of things), either cling to self-nature, or say past actions, or say transformation by Maheśvara, or say created by the self, or say no cause. Or clinging to the agent, or clinging to the recipient. Because they do not recognize the substance and characteristics of the Alaya-vijñana, as well as the causal aspect and the resultant aspect. Just like not recognizing the whole elephant. If we briefly describe the Alaya-vijñana, it is the resultant consciousness (Vipāka-vijñana, referring to the consciousness of the result of karma), the consciousness of all seeds (Sarva-bīja-vijñana, referring to the consciousness containing the seeds of all things), this is its substance and characteristics. Because it encompasses all bodies and all destinies (Gati, referring to the six realms of reincarnation: the realm of gods, the realm of humans, the realm of Asuras, the realm of animals, the realm of hungry ghosts, and the realm of hells) in the three realms (Trailokya, referring to the desire realm, the form realm, and the formless realm).

Explanation: Or saying past actions as the cause, is because they do not acknowledge the power of the present Purusha (referring to a person) as the cause. Like these congenitally blind beings are shown with metaphors. Those born blind due to ignorance, refers to the initial ignorance in the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda, the basic doctrine of Buddhism, describing the twelve links of the cycle of life). Because of ignorance, they are called born blind. They do not understand the substance, characteristics, causal aspect, and resultant aspect of the Alaya-vijñana. Like the substance and characteristics of the Alaya-vijñana established earlier, are called substance and characteristics. The established causal aspect is called the causal aspect. The established resultant aspect is called the resultant aspect. They do not understand these, because of the power of ignorance, they do not understand the self-nature part of the Alaya-vijñana. They cling to self-nature and the other five as the cause of all dharmas. Because they do not understand the second part of love and non-love, they cling to the self as the agent and the recipient. Among them, the cause refers to the existence of all dharma熏習 in the Alaya-vijñana. The result refers to the result of all dharmas being熏習.

果報識一切種子是。其體相者。由得身成熟名果報故。一切法種子者。即是熏習已名種子故。一切趣者謂五趣故。一切身者。謂趣趣中同類不同類種種身故。已說阿梨耶識為一切法種子。欲明瞭。彼種子體故。以偈顯示。

論曰。此中有偈。

外內不明二　　世數第一義　此一切種子　　當知有六種　剎那及俱有　　與彼相隨轉　決定及待緣　　亦引生自果　堅無記可熏　　與能熏相合　異此不可熏　　是為熏習相　六識無相合　　三差別相違　二念不俱有　　餘生例應爾　此外內種子　　有生及有引　枯死由引因　　自體後邊滅

釋曰。以外內不明二等五偈顯之。于中外者。謂穀子等。內謂阿梨耶識。不明者。外種子不可記義故。二者阿梨耶識有善有不善故。復有別義。以染污清凈為二。世數者。外法但以世數說為種子。何以故。亦以阿梨耶識變異有故。第一義者唯阿梨耶識為彼諸法種子。此諸法種子有六種。剎那者。此二種子無間生滅故。若常則不得為種子。以一切時如本無差別故。俱有者。非過去非未來非別處。若此時種子有。即此時果生故。與彼相隨轉者。阿梨耶識隨轉乃至對治道生。外種子乃至根未壞及果熟。決定者。以種子決定故。非一切故。一切得生各自決定。若

【現代漢語翻譯】現代漢語譯本：果報識（Vipāka-vijñāna，指阿賴耶識作為果報的性質）是一切種子的根本。它的體性和特徵在於，因為獲得身體的成熟而被稱為果報。一切法種子，指的是通過熏習而形成的種子。一切趣（Gati，指生命輪迴的去處），指的是五趣（即地獄、餓鬼、畜生、人、天）。一切身，指的是在不同的趣中，同類或不同類的各種身體。前面已經說明了阿賴耶識是一切法的種子，爲了更清楚地說明種子的體性，下面用偈頌來闡釋。

論曰：這裡有一首偈頌：

『外內不明二，世數第一義，此一切種子，當知有六種，剎那及俱有，與彼相隨轉，決定及待緣，亦引生自果，堅無記可熏，與能熏相合，異此不可熏，是為熏習相，六識無相合，三差別相違，二念不俱有，餘生例應爾，此外內種子，有生及有引，枯死由引因，自體後邊滅。』

釋曰：用以外內不明二等五個偈頌來解釋它。其中，『外』指的是穀子的種子等，『內』指的是阿賴耶識。『不明』指的是外在的種子無法被記錄和定義。『二』指的是阿賴耶識有善和不善兩種性質。還有另一種解釋，即染污和清凈兩種性質。『世數』指的是外在的法只能用世俗的數量來描述為種子。為什麼呢？因為它們也是由阿賴耶識的變異而產生的。『第一義』指的是隻有阿賴耶識才是這些法的根本種子。這些法的種子有六種：『剎那』指的是這兩種種子（內外種子）都是瞬間生滅的。如果它們是恒常不變的，就不能作為種子，因為它們在任何時候都和原本一樣，沒有差別。『俱有』指的是不是過去、不是未來、也不是在別處。如果此時種子存在，那麼此時果報就會產生。『與彼相隨轉』指的是阿賴耶識隨著業力流轉，直到對治道產生。外在的種子直到根沒有損壞以及果實成熟才會停止。『決定』指的是因為種子是決定的，不是一切種子都能生起一切果報，而是各自決定。若...

【English Translation】 English version: The Vipāka-vijñāna (consciousness of resultant effects, referring to the nature of Ālaya-vijñāna as a result) is the basis of all seeds. Its nature and characteristics are such that it is called 'result' because it attains the maturity of the body. The seeds of all dharmas (phenomena) refer to the seeds formed through habitual tendencies (熏習, xūn xí). All Gati (destinations, referring to the destinations of life in Saṃsāra) refer to the five Gatis (hell, hungry ghosts, animals, humans, and gods). All bodies refer to the various bodies, similar or dissimilar, in different Gatis. It has already been explained that Ālaya-vijñāna is the seed of all dharmas. To clarify the nature of these seeds, it is explained with verses below.

Treatise says: Here is a verse:

'External and internal, not clear two, conventional truth and ultimate truth, These seeds of all, should be known to be of six kinds, Momentary and co-existent, turning along with them, Determined and dependent on conditions, also producing their own results, Firm, neutral, and able to be perfumed, combining with the perfumer, Different from this, unable to be perfumed, this is the characteristic of perfuming, The six consciousnesses do not combine, three differences contradict, Two thoughts do not co-exist, other lives should be inferred accordingly, These external and internal seeds, have arising and have leading, Decay and death are due to leading causes, their own nature later ceases.'

Explanation says: It is explained with five verses starting with 'External and internal, not clear two'. Among them, 'external' refers to seeds of grains, etc., and 'internal' refers to Ālaya-vijñāna. 'Not clear' means that external seeds cannot be recorded and defined. 'Two' means that Ālaya-vijñāna has both good and bad natures. There is another explanation, which is the two natures of defilement and purity. 'Conventional truth' means that external dharmas can only be described as seeds using conventional numbers. Why? Because they are also produced by the variations of Ālaya-vijñāna. 'Ultimate truth' means that only Ālaya-vijñāna is the fundamental seed of these dharmas. These seeds of dharmas are of six kinds: 'Momentary' means that these two kinds of seeds (internal and external) arise and cease instantaneously. If they are constant and unchanging, they cannot be seeds, because they are the same as before at any time, without difference. 'Co-existent' means that it is not in the past, not in the future, and not in another place. If the seed exists at this time, then the result will arise at this time. 'Turning along with them' means that Ālaya-vijñāna flows along with karma until the antidote path arises. External seeds will not stop until the root is not damaged and the fruit is ripe. 'Determined' means that because the seeds are determined, not all seeds can produce all results, but each is determined. If...

此種子還此物生。待緣者。非一切時一切生故。於何處何時得其生緣。即彼處彼時生故。亦引生自果者。自種子能引生自果故。如阿梨耶識還引生阿梨耶識。谷等引生谷等。如是等六種顯種子生果義。此熏習相今當顯示。堅者。由堅故可熏。不如風動風不能持熏習。由熏習不能隨風轉至一由旬故。若瞻波迦華所熏油。香風隨轉至百由旬外。無記者。謂無記氣。如蒜不可熏以臭故。香亦如是不可熏故。若無記物則可熏。可熏者。若可熏物則受熏非不可熏。如金銀石等並不可熏。若能攝持熏習者。乃可得熏。謂衣等所應熏物。與能熏相合者。若相合則可熏。非不相合故。相合者。謂無間共生故。若異不可熏者。異者。謂異阿梨耶識。非此異識能受熏。以離阿梨耶識余識不可熏故。以是阿梨耶識中具剎那等諸義。謂剎那滅故。與生起識俱有故。乃至對治道生所有生死中相隨轉故。由決定為善惡等因故。福非福不動行。待緣于善惡趣成熟故。以阿梨識與如是等。功能相應故得受熏。應須成立諸生起識不合道理。六識無相合者。諸識動轉故。三差別相違者。一一識各各依止生。各各攀緣各各作意。復有別義。謂諸識各別相故。譬喻者。說前念得熏后念。為遮此義故。

論云。二剎那不俱。無有二剎那並起義。若同生同滅熏

【現代漢語翻譯】現代漢語譯本此種子還由此物而生。等待因緣的到來。因為不是所有時間所有生命都能產生。在何處何時才能得到它產生的因緣呢？即是在那個地方那個時候產生，所以說它能引生自己的結果。就像種子能引生自己的果實一樣，例如阿梨耶識（Alaya-vijñana，又稱阿賴耶識，根本識）還能引生阿梨耶識，穀物等引生穀物等。像這樣等六種情況顯示了種子產生果實的意義。現在將要顯示熏習的相狀。堅固的物體，因為堅固所以可以被薰染。不像被風吹動的東西，風不能保持熏習的效果。因為熏習不能隨著風轉動到一由旬（Yojana，古印度長度單位）之外。如果瞻波迦華（Champaka，一種香花）所薰染的油，香味可以隨著風轉到百由旬之外。沒有記性的東西，指的是沒有氣味的。例如蒜因為臭所以不能被薰染，香也是這樣不能被薰染。如果沒有記性的東西就可以被薰染。可以被薰染的東西，如果可以被薰染的物體就能接受薰染，不是不可薰染的。例如金銀石頭等都不能被薰染。如果能夠攝持熏習的東西，才能被薰染。例如衣服等應該被薰染的物體。與能薰染的物體相結合，如果相結合就可以被薰染，不是不相結合。相結合，指的是沒有間隔共同產生。如果不同就不能被薰染，不同，指的是不同於阿梨耶識。不是這個不同的識能接受薰染，因為離開阿梨耶識其餘的識不能被薰染。因此阿梨耶識中具有剎那（Kshana，極短的時間單位）等各種意義。指的是剎那滅亡，與生起的識共同存在，乃至對治道（Pratipaksha-marga，斷除煩惱的修行方法）產生，所有生死中相隨轉動。因為決定是善惡等的因，福非福不動行，等待因緣在善惡趣（Sugati-durgati，善道和惡道）成熟。因為阿梨耶識與像這樣等的功能相應所以能接受薰染。應該需要成立各種生起的識不符合道理。六識沒有相合的情況，各種識都在動轉。三種差別相違背，每一個識各自依靠產生，各自攀緣各自作意。還有別的意義，指的是各種識各自有區別的相狀。譬喻，說前一念能薰染后一念，爲了遮止這種說法。論中說：『兩個剎那不能同時存在，沒有兩個剎那同時生起的道理。』如果同時生起同時滅亡就能薰染。

【English Translation】 English version This seed is born from this thing. It awaits the arrival of conditions. Because it is not at all times and in all lives that it can arise. Where and when can it obtain the conditions for its arising? It is in that place and at that time that it arises, therefore it is said that it can bring forth its own result. Just as a seed can bring forth its own fruit, for example, Alaya-vijñana (storehouse consciousness, the fundamental consciousness) can still bring forth Alaya-vijñana, grains and the like bring forth grains and the like. These six kinds of situations demonstrate the meaning of a seed producing a fruit. Now the characteristics of conditioning (熏習, Xunxi) will be shown. A solid object, because it is solid, can be conditioned. Unlike something moved by the wind, the wind cannot maintain the effect of conditioning. Because conditioning cannot move with the wind to a Yojana (Yojana, an ancient Indian unit of length) away. If oil conditioned by Champaka (Champaka, a fragrant flower), the fragrance can move with the wind to a hundred Yojana away. Something without memory, refers to something without odor. For example, garlic cannot be conditioned because it is smelly, and fragrance is also like that, it cannot be conditioned. If something is without memory, then it can be conditioned. Something that can be conditioned, if an object can be conditioned, then it can receive conditioning, it is not unconditionable. For example, gold, silver, stone, etc. cannot be conditioned. If something can hold conditioning, then it can be conditioned. For example, clothes and other objects that should be conditioned. Combining with the object that can condition, if they combine, then it can be conditioned, it is not that they do not combine. Combining, refers to arising together without interval. If they are different, then they cannot be conditioned, different, refers to being different from Alaya-vijñana. It is not that this different consciousness can receive conditioning, because apart from Alaya-vijñana, the other consciousnesses cannot be conditioned. Therefore, Alaya-vijñana possesses various meanings such as Kshana (Kshana, an extremely short unit of time). It refers to the extinction of Kshana, coexisting with the arising consciousness, and even until the arising of Pratipaksha-marga (the path of counteracting, a method of practice to eliminate afflictions), moving together in all births and deaths. Because it is determined to be the cause of good and evil, meritorious and non-meritorious, and unwavering actions, awaiting conditions to mature in the Sugati-durgati (good and bad realms). Because Alaya-vijñana corresponds to functions such as these, it can receive conditioning. It should be necessary to establish that the various arising consciousnesses do not conform to reason. The six consciousnesses do not have a situation of combining, the various consciousnesses are all moving. The three kinds of differences contradict each other, each consciousness arises relying on its own basis, each grasps at its own object, and each makes its own intention. There is also another meaning, which refers to the various consciousnesses each having distinct characteristics. The analogy is that the previous thought can condition the subsequent thought, in order to prevent this statement. The treatise says: 'Two Kshanas cannot exist simultaneously, there is no reason for two Kshanas to arise at the same time.' If they arise and perish at the same time, then they can condition.

習乃得住。若言雖不相合。然所生之識相類而生故。得相熏者。餘生例應爾故。謂諸別相者。亦應得爾。如眼等諸根同以凈色為相。應得相熏。應作此說。以眼根凈色與耳凈色其類同故。彼諸凈色應更互相熏。雖凈色是同處所。各別不言相熏者。識雖同類。何得相熏。如彼所說二種種子。謂外及內俱有生因及引因。于中外種子生因者。乃至果熟。內種子生因者。乃至命盡。外種子引因者。熟已未種。內種子引因者。死後屍骸。由引因故多時住。若此二種子唯有生因。既離彼因即應失滅。無有多時相續住義。若言剎那傳傳轉故。前剎那為后剎那因者。則無有滅時。以有滅故。當知必有引因。此二種子引因者。譬如引弓為箭遠至因。

論曰。此內種子不類外種子。故復說偈。

外種無熏習　　內種則不然　聞等無熏習　　果生非道理　已作及未作　　失得相違過　外種內為緣　　以內熏故生

複次其餘生起識。於一切身及趣。為受用者應知。

釋曰。于中一切身及趣為受用者者。謂于彼中受用生故。由於受用中有故。名受用者。此義以中邊差別阿含顯示。

論曰。如中邊差別論說。

第一謂緣識　　第二受用識　諸心法所扶　　了別此受用

釋曰。此二識復有更互為因果

【現代漢語翻譯】現代漢語譯本：如果說它們能夠相互影響，即使它們並不完全相同，那是因為它們產生的意識相似，所以能夠相互影響。那麼，其他的事物也應該如此。如果說不同的事物也應該如此，比如眼睛等感官都以純凈的顏色為特徵，那麼它們也應該能夠相互影響。應該這樣說，因為眼根的純凈顏色和耳根的純凈顏色是同類的，所以這些純凈的顏色應該能夠相互影響。雖然純凈的顏色在同一處所，但因為它們是不同的，所以不能說它們相互影響。如果意識是同類的，為什麼能夠相互影響呢？就像他們所說的兩種種子，即外部種子和內部種子，都有生因和引因。其中，外部種子的生因，直到果實成熟；內部種子的生因，直到生命結束。外部種子的引因，是成熟后尚未播種；內部種子的引因，是死後的屍骸。由於引因的作用，它們能夠長時間存在。如果這兩種種子只有生因，一旦脫離了這些因，就應該消失滅亡，不可能長時間持續存在。如果說剎那剎那地傳遞轉變，前一剎那作為后一剎那的因，那麼就沒有滅亡的時候了。因為有滅亡，所以應該知道一定有引因。這兩種種子的引因，就像拉弓是箭能夠射遠的因一樣。

論曰：這種內部種子與外部種子不同，所以再次用偈語說明：

外種無熏習，內種則不然。聞等無熏習，果生非道理。已作及未作，失得相違過。外種內為緣，以內熏故生。

複次，其餘生起的意識，在一切身和趣中，作為受用者，應該知道。

釋曰：在一切身和趣中作為受用者，是指在其中受用而生，因為在受用中有，所以稱為受用者。這個意義在中邊差別阿含（Madhyāntavibhāga-āgama）中有所顯示。

論曰：如中邊差別論（Madhyāntavibhāga-śāstra）說：

第一謂緣識，第二受用識。諸心法所扶，了別此受用。

釋曰：這兩種意識又有相互為因果的關係。

【English Translation】 English version: If it is said that they can influence each other, even if they are not completely identical, it is because the consciousnesses they produce are similar, thus enabling mutual influence. Then, other things should also be like this. If it is said that different things should also be like this, such as the sense organs like the eyes, which are characterized by pure colors, then they should also be able to influence each other. It should be said that because the pure color of the eye-organ and the pure color of the ear-organ are of the same kind, these pure colors should be able to influence each other. Although the pure colors are in the same place, because they are different, it cannot be said that they influence each other. If consciousnesses are of the same kind, why can they influence each other? Like the two kinds of seeds they talk about, namely external seeds and internal seeds, both have a productive cause (生因, shēng yīn) and a sustaining cause (引因, yǐn yīn). Among them, the productive cause of external seeds lasts until the fruit ripens; the productive cause of internal seeds lasts until the end of life. The sustaining cause of external seeds is that they are ripe but not yet sown; the sustaining cause of internal seeds is the corpse after death. Due to the effect of the sustaining cause, they can exist for a long time. If these two kinds of seeds only have a productive cause, once they are separated from these causes, they should disappear and perish, and it is impossible for them to continue to exist for a long time. If it is said that they are transmitted and transformed from moment to moment, with the previous moment being the cause of the next moment, then there would be no time of extinction. Because there is extinction, it should be known that there must be a sustaining cause. The sustaining cause of these two kinds of seeds is like drawing a bow being the cause of an arrow reaching far.

Treatise says: These internal seeds are different from external seeds, so it is explained again with a verse:

'External seeds have no perfuming, internal seeds are not like that. Hearing and so on have no perfuming, the arising of fruit is not reasonable. Already done and not yet done, the fault of gain and loss contradicting each other. External seeds take the internal as a condition, arising because of internal perfuming.'

Furthermore, it should be known that the remaining arising consciousnesses, in all bodies and destinies (趣, qù), are the enjoyers.

Explanation says: Being the enjoyers in all bodies and destinies means that they arise from enjoyment within them, and because there is enjoyment, they are called enjoyers. This meaning is shown in the Madhyāntavibhāga-āgama (中邊差別阿含).

Treatise says: As the Madhyāntavibhāga-śāstra (中邊差別論) says:

'The first is called the perceiving consciousness, the second is the enjoying consciousness. Supported by all mental dharmas, it distinguishes this enjoyment.'

Explanation says: These two consciousnesses also have a relationship of being cause and effect to each other.

。阿含謂阿毗達磨修多羅偈說。

論曰。此二種識亦更互為緣。如阿毗達磨修多羅偈說。

諸法依識住　　識依法亦爾　各各互為因　　亦恒互為果

釋曰。各各互為因者。阿梨耶識於一切時為諸法生因。亦恒互為果者。若阿梨耶識為因則諸法為果。諸法為因則阿梨耶識為果。

四緣章第十

論曰。于第一緣生中諸法與識更互為因緣者。于第二緣生中復是何緣是增上緣。又此六識幾緣所生。謂增上緣緣緣次第緣。如是等三種緣生。謂窮生死愛非愛趣受用等。具有四緣。

釋曰。此三緣生。窮生死愛非愛受用具有四緣等者。于第一緣生中。阿梨耶識與諸熏習法為因緣。第二緣生中。無明等是增上緣。由無明增上故。行得生如是等。複次六種識說名受用緣生者。具有三緣生。于中眼識增上緣者。謂眼。緣緣者。謂色。次第緣者。謂前滅識緣。次第生識。若前識不捨處。則后識不得生。耳等諸識類爾。

煩惱染章第十一

論曰。如是成立阿梨耶識別名及相。云何得知如此別名及相。唯說阿梨耶識不說生起識。若離所成立阿梨耶識。染凈皆不得成。所謂煩惱染業染生染並不成。世出世凈亦不成。云何煩惱染不成。以六識身中煩惱及隨煩惱所熏習種子皆不得成。如眼識與欲等

【現代漢語翻譯】現代漢語譯本：阿含（Āhán，原始佛教經典）和阿毗達磨修多羅偈（Āpídámó xiūduōluó jì，論藏經文）中說。

論曰：這兩種識也互相為緣。如阿毗達磨修多羅偈說：

『諸法依識住，識依法亦爾，各各互為因，亦恒互為果。』

釋曰：『各各互為因』是指阿梨耶識（ālǐyéshí，又稱阿賴耶識，藏識）在一切時為諸法生起的原因。『亦恒互為果』是指如果阿梨耶識為因，那麼諸法就為果；諸法為因，那麼阿梨耶識就為果。

四緣章第十

論曰：在第一緣生中，諸法與識互相為因緣；在第二緣生中，又是什麼緣是增上緣？還有，這六識是由幾種緣所生？所謂增上緣、緣緣、次第緣。像這樣等三種緣生，即窮生死愛非愛趣受用等，具有四緣。

釋曰：這三種緣生，窮生死愛非愛受用具有四緣等，在第一緣生中，阿梨耶識與諸熏習法為因緣。在第二緣生中，無明等是增上緣。由於無明增上的緣故，行才能生起，像這樣等。再次，六種識被稱為受用緣生，具有三種緣生。其中眼識的增上緣是眼，緣緣是色，次第緣是前滅識緣，次第生識。如果前識不捨處，那麼后識就不能生起。耳等諸識也是如此。

煩惱染章第十一

論曰：這樣成立了阿梨耶識的別名和相狀。如何得知如此別名和相狀？只說阿梨耶識，不說生起識。如果離開了所成立的阿梨耶識，染和凈都不能成立。所謂煩惱染、業染、生染都不成立，世間和出世間的清凈也不能成立。為什麼煩惱染不能成立？因為六識身中的煩惱以及隨煩惱所熏習的種子都不能成立。比如眼識與欲等。

【English Translation】 English version: The Āgama (Āhán, original Buddhist scriptures) and the Abhidharma Sutra Gatha (Āpídámó xiūduōluó jì, texts from the Abhidhamma Pitaka) say.

Treatise says: These two kinds of consciousness also mutually condition each other. As the Abhidharma Sutra Gatha says:

'All dharmas abide in consciousness, and consciousness also abides in dharmas; each is a cause for the other, and each is always a result for the other.'

Explanation says: 'Each is a cause for the other' means that the Ālaya consciousness (ālǐyéshí, also known as the storehouse consciousness) is the cause for the arising of all dharmas at all times. 'Each is always a result for the other' means that if the Ālaya consciousness is the cause, then all dharmas are the result; if all dharmas are the cause, then the Ālaya consciousness is the result.

Chapter Ten on the Four Conditions

Treatise says: In the first arising of conditions, dharmas and consciousness mutually condition each other as cause; in the second arising of conditions, what condition is the dominant condition? Also, by how many conditions are these six consciousnesses produced? These are called dominant condition, object-condition, and immediate condition. These three kinds of arising of conditions, such as exhausting birth and death, love and non-love, tendencies, and enjoyment, possess four conditions.

Explanation says: These three kinds of arising of conditions, exhausting birth and death, love and non-love, enjoyment, possess four conditions, etc. In the first arising of conditions, the Ālaya consciousness and all the perfumed dharmas are the causal condition. In the second arising of conditions, ignorance and so on are the dominant condition. Because of the dominance of ignorance, actions can arise, and so on. Furthermore, the six kinds of consciousness are called enjoyment-condition arising, possessing three kinds of arising of conditions. Among them, the dominant condition for eye consciousness is the eye, the object-condition is form, and the immediate condition is the preceding extinguished consciousness condition, with consciousness arising in sequence. If the preceding consciousness does not relinquish its place, then the subsequent consciousness cannot arise. The same is true for the ear and other consciousnesses.

Chapter Eleven on the Taint of Afflictions

Treatise says: Thus, the specific name and characteristics of the Ālaya consciousness are established. How can we know such specific name and characteristics? Only the Ālaya consciousness is mentioned, not the arising consciousness. If we depart from the established Ālaya consciousness, neither defilement nor purity can be established. The so-called taint of afflictions, taint of karma, and taint of birth cannot be established, and neither can worldly nor supramundane purity. Why can't the taint of afflictions be established? Because the seeds perfumed by afflictions and secondary afflictions in the six consciousness bodies cannot be established. For example, eye consciousness and desire, etc.

煩惱隨煩惱共生共滅。即此眼識為彼熏成種子非余。即此眼識若滅已。余識間生熏習及熏習所依止皆不可得。以無有故眼識先滅余識間生。無有與欲俱生義。以過去故不得成。如已謝之業果報生不成就。又修與欲俱生眼識所有熏習不成。此熏習亦不在欲中。以欲依止於識故。又不堅住亦不在余識中。以諸識各別依止故。又不同生滅故。亦不在自體中。以自體無二識俱生滅故。是故欲等煩惱隨煩惱。熏習眼識不得成。識熏習識亦不成。如眼識所餘轉識亦不成。如其相應知。

釋曰。如是已說阿梨耶識眾名。及成立其相。今欲成立此二。于阿梨耶識中非余識故。以道理顯示。如眼識與欲等煩惱共生共滅。即此眼識為彼熏成種子非餘者。于中即此者。謂眼識。彼者。謂貪等成種子者。謂為因故。非餘者。謂非耳識等故。余識所聞者。謂耳識等隔絕等。熏習者。謂貪等習氣故。熏習依止者。謂眼識故與貪俱生者。謂與貪等同時生起。以過去故為因不成。如已謝之業。果報更生不得成就。此亦如是不可成就。復有毗婆沙師作此執。欲令過去為有。然彼過去者但有名。所目義不可得。何以故。若法是有云何過去。是故彼執果不成以無熏習故。又彼眼識與欲俱生。熏習不成者。謂即此與欲俱生。眼識自熏習尚不得成。以此眼識

【現代漢語翻譯】現代漢語譯本煩惱和隨煩惱一同生起，一同滅去。就是這眼識被那些煩惱熏習成為種子，而不是其他的識。如果這眼識已經滅去，其他的識在中間產生，那麼熏習以及熏習所依賴的處所都不可得。因為沒有這些，眼識先滅去，其他的識在中間產生，沒有和慾望一同生起的道理。因為已經是過去，所以不能成立。就像已經過去的業，果報的產生不能成就一樣。而且，和慾望一同生起的眼識，其所有的熏習也不能成立。這熏習也不在慾望之中，因為慾望依賴於識。而且，它既不堅固，也不在其他的識中，因為各種識各自依賴不同的處所。而且，因為生滅不同時，也不在它自身之中，因為自身沒有兩個識同時生滅。因此，慾望等煩惱和隨煩惱，熏習眼識不能成立。識熏習識也不能成立。就像眼識一樣，其餘的轉識也不能成立。應當像這樣相應地理解。

解釋：像這樣已經說了阿梨耶識（Alaya-vijnana，又稱阿賴耶識，藏識，含藏一切種子）的眾多名稱，以及成立它的相狀。現在想要成立這兩種，因為在阿梨耶識中沒有其他的識，所以用道理來顯示。就像眼識和慾望等煩惱一同生起，一同滅去，就是這眼識被那些煩惱熏習成為種子，而不是其他的識。其中，『就是這』指的是眼識，『那些』指的是貪等，『成為種子』指的是作為原因，『而不是其他的』指的是不是耳識等。其他的識所聽聞的，指的是耳識等隔絕等。『熏習』指的是貪等的習氣，『熏習所依賴的』指的是眼識，『和貪一同生起的』指的是和貪等同時生起。因為已經是過去，所以作為原因不能成立。就像已經過去的業，果報再次產生不能成就一樣。這個也是這樣，不能成就。又有毗婆沙師（Vaibhashika，佛教部派之一，說一切有部的重要論師）作這樣的執著，想要讓過去成為存在。然而，那過去只是一個名稱，所指的意義不可得。為什麼呢？如果法是存在的，怎麼會是過去呢？因此，他們的執著果不能成就，因為沒有熏習的緣故。而且，那眼識和慾望一同生起，熏習不能成立，指的是就是這和慾望一同生起的眼識，它自身的熏習尚且不能成立，因為這眼識

【English Translation】 English version Afflictions and secondary afflictions arise and cease together. It is this eye-consciousness that is perfumed by those afflictions to become a seed, not other consciousnesses. If this eye-consciousness has ceased, and other consciousnesses arise in between, then the perfuming and the place where the perfuming relies are both unattainable. Because there are none of these, the eye-consciousness ceases first, and other consciousnesses arise in between, there is no reason for arising together with desire. Because it is already past, it cannot be established. Just like past karma, the arising of its fruition cannot be achieved. Moreover, the perfuming of the eye-consciousness that arises together with desire cannot be established. This perfuming is also not in desire, because desire relies on consciousness. Furthermore, it is neither firm nor does it reside in other consciousnesses, because each consciousness relies on different places. Moreover, because arising and ceasing do not occur simultaneously, it is also not in itself, because the self does not have two consciousnesses arising and ceasing together. Therefore, afflictions and secondary afflictions such as desire, perfuming the eye-consciousness cannot be established. Consciousness perfuming consciousness also cannot be established. Just like eye-consciousness, the remaining transformed consciousnesses also cannot be established. It should be understood accordingly.

Explanation: In this way, the many names of Alaya-vijnana (阿梨耶識, also known as the storehouse consciousness, which contains all seeds) have been spoken, and its characteristics have been established. Now, it is desired to establish these two, because there are no other consciousnesses in Alaya-vijnana, so it is shown with reason. Just like eye-consciousness and afflictions such as desire arise and cease together, it is this eye-consciousness that is perfumed by those afflictions to become a seed, not other consciousnesses. Among them, 'it is this' refers to eye-consciousness, 'those' refers to greed and so on, 'becoming a seed' refers to being a cause, 'not other' refers to not being ear-consciousness and so on. What is heard by other consciousnesses refers to the separation of ear-consciousness and so on. 'Perfuming' refers to the habitual tendencies of greed and so on, 'what perfuming relies on' refers to eye-consciousness, 'arising together with greed' refers to arising simultaneously with greed and so on. Because it is already past, it cannot be established as a cause. Just like past karma, the re-arising of its fruition cannot be achieved. This is also the same, it cannot be achieved. Furthermore, there are Vaibhashikas (毗婆沙師, one of the Buddhist schools, an important teacher of Sarvastivada) who make such an attachment, wanting to make the past existent. However, that past is only a name, and the meaning it refers to cannot be obtained. Why? If the dharma is existent, how can it be past? Therefore, their attachment cannot achieve fruition, because there is no perfuming. Moreover, that eye-consciousness arises together with desire, and perfuming cannot be established, which refers to that eye-consciousness that arises together with desire, its own perfuming cannot even be established, because this eye-consciousness

持熏習生欲等。云何可成。亦不在欲中者。謂眼識熏習在於欲中無有成義。何以故。以欲依止眼識故。又不堅住故。亦不在余識中者。謂耳識等由依止別異故。正以依止別異故。則不得有同生滅眼識自依眼。耳識自依耳。如是乃至意識自依止意。以各各別處。別識熏習別識不成。亦不在自體中者。謂眼識不得即熏彼眼識。無二眼識俱生故。既無二識同生。則無同生同滅。以如是道理故。眼識中欲等煩惱隨煩惱熏習不成。乃至眼識熏習眼識亦不得成。

論曰。複次從無想天以上。彼地退此間生。煩惱隨煩惱所染。初識生時此無種子而生。以熏習及依止並已過去無有故。

釋曰。初者謂最先起識。無種子而生者。謂無因生故。熏習及依止者。謂心及煩惱習氣。

論曰。複次對治煩惱識生時。一切世間識皆滅。若無阿梨耶識。煩惱隨煩惱種子。在對治識中不成自體。解脫不得與煩惱同生同滅。若於后時世間識生。離欲心。不有彼依止及習氣久已謝滅。若離阿梨耶識應無種子而生。是故離阿梨耶識。煩惱隨煩惱皆不成故。

釋曰。對治煩惱識生時。一切世間識皆滅者。謂六識皆滅故。煩惱隨煩惱種子在對治識中不成者。謂以對治識為因。生世間識不成故。彼於後時者。謂于出世心后。依止及熏習者。

【現代漢語翻譯】現代漢語譯本：持熏習生欲等，如何能夠成立？又說不在欲中，是指眼識的熏習在欲中沒有成立的道理。為什麼呢？因為欲依止於眼識的緣故，而且不堅固的緣故。又說不在其餘識中，是指耳識等由於依止不同。正是因為依止不同，所以不能有共同生滅。眼識自己依止眼，耳識自己依止耳，像這樣乃至意識自己依止意。因為各自在不同的地方，所以不同的識熏習不同的識不能成立。又說不在自體中，是指眼識不能直接熏習那個眼識，因為沒有兩個眼識同時產生。既然沒有兩個識同時產生，就沒有同生同滅。因為這樣的道理，所以在眼識中，欲等煩惱和隨煩惱的熏習不能成立。乃至眼識熏習眼識也不能成立。

論曰：再者，從無想天以上，那些地方的天人退生到這個世間，被煩惱和隨煩惱所染污，最初的識產生時，這個識沒有種子而產生。因為熏習和依止都已經過去，沒有了的緣故。

釋曰：最初的識是指最先產生的識。沒有種子而產生，是指沒有原因而產生。熏習和依止是指心和煩惱的習氣。

論曰：再者，對治煩惱的識產生時，一切世間的識都滅了。如果沒有阿梨耶識（Alaya-識，儲存一切種子識），煩惱和隨煩惱的種子在對治識中不能成為自體。解脫不能與煩惱同生同滅。如果在之後世間的識產生，離開了欲心，就沒有了那個依止和習氣，很久已經消滅了。如果離開了阿梨耶識，應該沒有種子而產生。所以離開了阿梨耶識，煩惱和隨煩惱都不能成立。

釋曰：對治煩惱的識產生時，一切世間的識都滅了，是指六識都滅了的緣故。煩惱和隨煩惱的種子在對治識中不能成立，是指以對治識為因，產生世間的識不能成立的緣故。那個在之後，是指在出世心之後。依止和熏習是指……

【English Translation】 English version: Holding that desires and the like are produced by habitual tendencies, how can this be established? Also, saying that it is not in desire means that the habitual tendency of eye-consciousness cannot be established in desire. Why? Because desire relies on eye-consciousness, and also because it is not firm. Also, saying that it is not in other consciousnesses means that ear-consciousness and the like rely on different things. Precisely because the reliance is different, there cannot be simultaneous arising and ceasing. Eye-consciousness relies on the eye, ear-consciousness relies on the ear, and so on until mind-consciousness relies on the mind. Because each is in a different place, the habitual tendency of one consciousness cannot establish another consciousness. Also, saying that it is not in itself means that eye-consciousness cannot directly influence that eye-consciousness, because there are no two eye-consciousnesses arising simultaneously. Since there are no two consciousnesses arising at the same time, there is no simultaneous arising and ceasing. Because of this reasoning, in eye-consciousness, the habitual tendencies of desires and other afflictions and secondary afflictions cannot be established. Even the habitual tendency of eye-consciousness influencing eye-consciousness cannot be established.

Treatise says: Furthermore, from the Realm of Non-Perception and above, when beings from those realms are reborn in this world, they are defiled by afflictions and secondary afflictions. When the initial consciousness arises, this consciousness arises without a seed. Because the habitual tendency and reliance have already passed and no longer exist.

Explanation says: 'Initial' refers to the very first consciousness that arises. 'Arises without a seed' means that it arises without a cause. 'Habitual tendency and reliance' refer to the habitual energies of the mind and afflictions.

Treatise says: Furthermore, when the consciousness that counteracts afflictions arises, all worldly consciousnesses cease. If there were no Alaya-consciousness (Alaya-vijnana, storehouse consciousness), the seeds of afflictions and secondary afflictions could not become self-existent in the counteracting consciousness. Liberation could not arise and cease simultaneously with afflictions. If worldly consciousness arises later, having departed from the mind of desire, there would be no reliance or habitual tendency, as they would have long since perished. If there were no Alaya-consciousness, it should arise without a seed. Therefore, without Alaya-consciousness, afflictions and secondary afflictions cannot be established.

Explanation says: When the consciousness that counteracts afflictions arises, all worldly consciousnesses cease, meaning that the six consciousnesses all cease. The seeds of afflictions and secondary afflictions cannot be established in the counteracting consciousness, meaning that worldly consciousness cannot arise by taking the counteracting consciousness as its cause. 'That later' refers to after the supramundane mind. 'Reliance and habitual tendency' refer to...

謂依止即是識熏習。即是煩惱隨煩惱所熏習等。無種子者。謂離阿梨耶無因而生。于中煩惱即是染污。以是義故。煩惱染不得成。

業染章第十二

論曰。云何業染不成。行緣識不成。此不有故。取緣有亦不成。

釋曰。今復顯業染不成相。云何不成。行緣識不成。故福非福不動行生已謝滅。離阿梨耶識何處安置熏習。六識身不能攝持熏習。此義煩惱染污中已說。此不有故者。謂行緣識不成故。取緣有亦不成。何以故。有因緣故。諸行熏識由取力故。熏習成滿變為有故。于中業即染名為業染。又由業故有染名業染。是故業染不成。

生染章第十三

論曰。云何生染不成。結生不成故。若於不靜地。墮住中有。意以染污意識結生。此染污意識于中有中滅。識于母胎中與迦羅邏和合。若唯是意識和合受生。和合生已依止此識。于母胎中意識轉生。即是于母胎中二意識同處並生。彼和合受生意識。不可成立。為意識一切時依止染污故。如意識所緣境此不可得故。設令此意識與赤白和合。為即此和合意識是一切種子。為依止此識生余識。為一切種子。若即彼和合識是一切種子者。即是阿梨耶識。汝自安置別名以為意識。若以依止生識為一切種子者。不以彼所依因體為一切種子者。無有道理以是

【現代漢語翻譯】現代漢語譯本所謂『依止』，就是指由『識』的熏習所致，也就是由煩惱和隨煩惱所熏習等等。而『無種子』，則是指離開了阿梨耶識（Ālaya-vijñāna，藏識，一切種子識）而無因而生。其中，煩惱即是染污。因為這個緣故，煩惱染不得成立。

業染章第十二

論曰：云何業染不成？行緣識不成，此不有故；取緣有亦不成。

釋曰：現在進一步闡明業染不成立的相狀。為什麼不成立呢？因為『行』緣『識』不成立。過去的福業、非福業、不動業，都已經謝滅，離開了阿梨耶識，又在哪裡安置熏習呢？六識身（眼識、耳識、鼻識、舌識、身識、意識）不能夠攝持熏習。這個道理在煩惱染污中已經說過了。『此不有故』，是指『行』緣『識』不成立的緣故，『取』緣『有』也不成立。為什麼呢？因為『有』有因緣的緣故。諸行熏習識，是由於『取』的力量，熏習成就圓滿，轉變為『有』的緣故。其中，『業』即是染，名為業染。又因為『業』的緣故而有染，名為業染。所以，業染不成立。

生染章第十三

論曰：云何生染不成？結生不成故。若於不靜地，墮住中有，意以染污意識結生。此染污意識于中有中滅。識于母胎中與迦羅邏（kalala，凝滑，受胎之初位）和合。若唯是意識和合受生，和合生已依止此識。于母胎中意識轉生，即是于母胎中二意識同處並生。彼和合受生意識，不可成立。為意識一切時依止染污故。如意識所緣境此不可得故。設令此意識與赤白和合，為即此和合意識是一切種子，為依止此識生余識？為一切種子。若即彼和合識是一切種子者，即是阿梨耶識。汝自安置別名以為意識。若以依止生識為一切種子者，不以彼所依因體為一切種子者，無有道理以是

【English Translation】 English version That which is called 'reliance' is the learning through the 'consciousness' (識, vijñāna), that is, the learning through afflictions (煩惱, kleśa) and secondary afflictions (隨煩惱, upakleśa) and so on. 'Without seed' means arising without cause, apart from the Ālaya-vijñāna (阿梨耶識, storehouse consciousness). Among these, afflictions are defilements. For this reason, the defilement of afflictions cannot be established.

Chapter 12: The Defilement of Karma

Treatise: How is the defilement of karma not established? Because 'action' (行, karma) as a condition for 'consciousness' (識, vijñāna) is not established; because this does not exist; and because 'grasping' (取, upādāna) as a condition for 'existence' (有, bhava) is also not established.

Explanation: Now, further clarify the aspect of the non-establishment of the defilement of karma. How is it not established? Because 'action' as a condition for 'consciousness' is not established. The past meritorious actions, non-meritorious actions, and imperturbable actions have already ceased and vanished. Apart from the Ālaya-vijñāna, where can the learning be placed? The six consciousnesses (六識身, ṣaḍ-vijñānakāya) cannot hold and maintain the learning. This principle has already been explained in the defilement of afflictions. 'Because this does not exist' means that because 'action' as a condition for 'consciousness' is not established, 'grasping' as a condition for 'existence' is also not established. Why? Because 'existence' has causes and conditions. The learning of the consciousness by actions is due to the power of 'grasping,' which perfects the learning and transforms into 'existence.' Among these, 'karma' is defilement, called the defilement of karma. Also, because of 'karma,' there is defilement, called the defilement of karma. Therefore, the defilement of karma is not established.

Chapter 13: The Defilement of Birth

Treatise: How is the defilement of birth not established? Because the connection of rebirth (結生, pratisaṃdhi) is not established. If, in an unpeaceful place, one falls and dwells in the intermediate state (中有, antarābhava), intending to connect rebirth with a defiled consciousness (意識, manovijñāna). This defiled consciousness ceases in the intermediate state. The consciousness unites with the kalala (迦羅邏, the first stage of embryonic development) in the mother's womb. If only the consciousness unites to receive birth, and after uniting and being born, relies on this consciousness, and the consciousness transforms and arises in the mother's womb, then it means that two consciousnesses arise together in the same place in the mother's womb. That consciousness which unites to receive birth cannot be established. Because the consciousness relies on defilement at all times. Like the object of the consciousness, this cannot be obtained. Suppose this consciousness unites with the red and white elements (赤白, sperm and ovum), is this united consciousness the seed of everything, or does it rely on this consciousness to generate other consciousnesses? If the united consciousness is the seed of everything, then it is the Ālaya-vijñāna. You yourself establish a different name and call it consciousness. If relying on the arising consciousness is the seed of everything, and the underlying cause is not the seed of everything, then there is no reason for this.

義故得成就此和合識非意識。但是果報識。是一切種子故。

釋曰。離阿梨耶識。生染污不成。今當顯示此義。結生不成者。謂得自身不成故。不靜地者謂欲界。墮者謂命終。染污意識者。意識與煩惱俱故。受生者攝取自身故。彼染污意識攀緣生有故。中有即滅。和合者一相同成壞故。謂意識與赤白和合故。依止和合意識生余意識。二識俱有者。謂一時即有和合意識。及依此所生別意識。二識一時俱有故。又彼和合意識不可成立為意識。何以故。一切時染污為依止故。彼和合意識。以欲等煩惱染污意為依止。攀緣生有。是染污故。依止於此故名染污。為依止此已住胎識。不以染污為依止。以報體無記故。如意識所攀緣。此不可得故者。意識攀緣則可得所謂諸法。此和合識無有攀緣。是故不可成就。此為意識。

論曰。複次結生已攝持色根。若異果報識無可得義。其餘諸識各別依止。又不堅住故。然諸色根無識不成。

釋曰。結生已者。謂已得身故。若異者。謂舍阿梨耶識已。餘六識各別處故。動轉故如眼識唯定依止眼。如是耳等余識各自依止。耳等色根亦爾。若無阿梨耶識。此諸識各各攝持自依止根者。此等諸識動轉故有時不在無攝持。眼等諸根即應爛壞。

論曰。識與名色更互相依。如蘆

【現代漢語翻譯】現代漢語譯本：因為這個原因，才能成就這種和合識，它不是意識，而是果報識，因為它是一切種子的根本。

解釋：如果離開阿梨耶識（Alaya-識，儲存一切種子識），產生染污是不可能的。現在應當闡明這個道理。如果結生（rebirth）不能成立，那就是說獲得自身是不可能的。『不靜地』指的是欲界（desire realm）。『墮』指的是命終。『染污意識』指的是意識與煩惱同時存在。『受生』指的是攝取自身。因為那個染污意識攀緣生有（bhava，存在），所以中有（antarabhava，中陰身）就滅亡了。『和合』指的是一相同成壞。意思是說意識與赤白（父母的精血）和合。依靠和合，意識產生其餘的意識。『二識俱有』指的是一時既有和合意識，又有依靠它所產生的別的意識。因為二識一時俱有。而且那個和合意識不能成立為意識。為什麼呢？因為它一切時都以染污為依止。那個和合意識，以欲等煩惱染污的意為依止，攀緣生有，是染污的。依靠於此，所以名為染污。作為依止的已住胎識，不以染污為依止，因為它以報體無記（avyākrta，非善非惡）為性質。如同意識所攀緣，這是不可得的。意識攀緣則可以得到所謂的諸法（dharma，事物、現象）。這個和合識沒有攀緣，所以不能成就，不能成為意識。

論：再次，結生已經攝持色根（rupa-indriya，感覺器官）。如果不是果報識，這是不可能的。其餘的諸識各自依止，而且不堅固。然而諸色根沒有識是不可能成立的。

解釋：『結生已』指的是已經獲得身體。『若異』指的是捨棄阿梨耶識以後。其餘六識各自在不同的地方。因為動轉，比如眼識（caksu-vijnana，視覺意識）只決定依止眼（caksu，眼睛）。像這樣，耳等其餘的識各自依止耳等色根也是這樣。如果沒有阿梨耶識，這些識各自攝持自己所依止的根，這些識因為動轉，有時不在攝持狀態，眼等諸根就應該爛壞。

論：識與名色（nama-rupa，精神和物質）更互相依，如同蘆葦。

【English Translation】 English version: For this reason, this combined consciousness is achieved. It is not consciousness (vijnana), but the resultant consciousness (vipaka-vijnana), because it is the root of all seeds.

Explanation: If one is separated from the Alaya-consciousness (Alaya-vijnana, storehouse consciousness), defilement cannot arise. Now, this principle should be clarified. If rebirth (rebirth) cannot be established, it means that obtaining a self is impossible. 'Non-quiescent realm' refers to the desire realm (kama-dhatu). 'Falling' refers to the end of life. 'Defiled consciousness' refers to consciousness that exists simultaneously with afflictions. 'Taking birth' refers to grasping a self. Because that defiled consciousness clings to existence (bhava), the intermediate state (antarabhava) ceases. 'Combination' refers to the same formation and destruction. It means that consciousness combines with the red and white (the essence of the parents). Relying on combination, consciousness produces other consciousnesses. 'Two consciousnesses existing simultaneously' refers to the simultaneous existence of combined consciousness and the separate consciousness produced by it. Because the two consciousnesses exist simultaneously. Moreover, that combined consciousness cannot be established as consciousness. Why? Because it always relies on defilement. That combined consciousness, relying on the intention defiled by desires and other afflictions, clings to existence and is defiled. Relying on this, it is called defiled. The consciousness already residing in the womb, which serves as the basis, does not rely on defilement, because its nature is resultantly neutral (avyākrta). Just as consciousness clings, it is unattainable. Consciousness clings and can obtain so-called dharmas (dharma, things, phenomena). This combined consciousness does not cling, so it cannot be achieved and cannot become consciousness.

Treatise: Furthermore, rebirth has already grasped the sense organs (rupa-indriya). If it were not for the resultant consciousness, this would be impossible. The remaining consciousnesses each rely separately and are not stable. However, the sense organs cannot be established without consciousness.

Explanation: 'Rebirth already' refers to already obtaining a body. 'If different' refers to abandoning the Alaya-consciousness. The remaining six consciousnesses are each in different places. Because of movement, for example, eye-consciousness (caksu-vijnana, visual consciousness) only relies on the eye (caksu). Similarly, the remaining consciousnesses such as ear-consciousness each rely on the sense organs such as the ear. If there is no Alaya-consciousness, and these consciousnesses each grasp the root they rely on, these consciousnesses, because of movement, are sometimes not in a state of grasping, and the sense organs such as the eye should decay.

Treatise: Consciousness and name and form (nama-rupa, mind and matter) rely on each other, like reeds.

束相依住。此義不成故。

釋曰。今欲顯示此不成義。如世尊說。識為名色緣。名色為識緣。于中識為名緣者。名謂六識身。即說名非色四聚。色者即是迦羅邏。名色所緣之識。若無阿梨耶識。何者是耶。由依止名色故。得剎那傳傳相續。轉生不斷。

論曰。若離果報識所有眾生識食不成。離此果報識六識中隨一識。於三界所有眾生中。食事不成故。

釋曰。此言顯示識食不成義。世尊說四種食。一摶二觸三意思四識。摶者變成為相。既變已能作攝持身利益事。觸者境界相。如色等境界唯以見等。即能為身利益事。意思者憶念為相。但以憶念為身利益事。如渴者見水得不死故。識者攝持為相。由此攝持故身得住。若無此識即同死屍臭爛。是故應知識亦名食。由能作身利益事故。于中觸食者六識身。意思者憶念心。既說識食故知更有別識。又如重睡無心及悶絕滅定等。六識身滅爾。更有何者持身得不爛壞。阿梨耶識若舍離時。身則爛壞故。

論曰。若從此退已於上靜地生。以染污不靜意識結彼生。此不靜染污心。于彼地中。若離阿梨耶識。種子不可得。

釋曰。前已說不靜地結生不成。靜地不成。今當顯示此處。以染污識結彼生。若於靜地亦以染污不靜結彼生。染污者以彼地煩惱所染故

【現代漢語翻譯】現代漢語譯本：相互依賴而存在。這個道理是不成立的。

解釋：現在想要顯示這個道理不成立。正如世尊所說：『識是名色的緣，名色是識的緣。』其中，識是名的緣，名指的是六識身，也就是指名（非色）的四種聚合。色指的是羯羅藍（Kalala，受精卵）。名色所緣的識，如果沒有阿賴耶識（Ālaya-vijñāna，根本識），那又是什麼呢？由於依止名色，才能剎那相續，輾轉不斷地轉生。

論：如果離開了果報識，所有眾生的識食就不能成立。離開了這個果報識，六識中的任何一個識，在三界所有眾生中，食事都不能成立。

解釋：這段話顯示了識食不能成立的道理。世尊說了四種食：一、摶食（食物），二、觸食（感官接觸），三、意思食（意志），四、識食（意識）。摶食以變成為相，既已變化就能攝持身體，產生利益。觸食以境界為相，如色等境界唯有通過見等才能為身體帶來利益。意思食以憶念為相，僅僅通過憶念就能為身體帶來利益，比如口渴的人見到水就好像得到了不死之藥。識食以攝持為相，由於這種攝持，身體才能存在。如果沒有這個識，就如同死屍一樣腐爛。所以應該知道識也叫做食，因為它能為身體帶來利益。其中，觸食是六識身，意思食是憶念心。既然說了識食，就知道還有別的識。又比如深度睡眠、無心以及悶絕、滅盡定（Nirodha-samāpatti）等狀態，六識身都滅盡了，還有什麼能夠維持身體不腐爛呢？如果阿賴耶識舍離了身體，身體就會腐爛。

論：如果從這裡退出來，往上生到靜地（更高禪定境界），以染污不靜的意識結生到那裡。這個不靜染污的心，在那個地方，如果離開了阿賴耶識，種子是不可能存在的。

解釋：前面已經說了不靜地結生不能成立，靜地結生也不能成立。現在要顯示這個道理。以染污識結生到那裡，即使在靜地，也是以染污不靜的識結生到那裡。染污，是因為被那個地方的煩惱所染污。

【English Translation】 English version: They exist by relying on each other. This principle is not established.

Explanation: Now I want to show that this principle is not established. As the World Honored One said: 'Consciousness (識, vijñāna) is the condition for name and form (名色, nāmarūpa), and name and form are the condition for consciousness.' Among them, consciousness is the condition for name, and name refers to the six aggregates of consciousness, that is, the four aggregates of name (non-form). Form refers to Kalala (迦羅邏, the fertilized egg). The consciousness conditioned by name and form, if there is no Ālaya-vijñāna (阿梨耶識, storehouse consciousness), then what is it? Because of relying on name and form, it can continue from moment to moment, and be reborn continuously.

Treatise: If the consciousness of retribution (果報識, vipāka-vijñāna) is absent, the food of consciousness (識食, vijñānāhāra) for all sentient beings cannot be established. If this consciousness of retribution is absent, any one of the six consciousnesses cannot establish the food of consciousness for all sentient beings in the three realms.

Explanation: This statement shows the principle that the food of consciousness cannot be established. The World Honored One spoke of four kinds of food: first, solid food (摶食, kabaḍīkāra-āhāra), second, contact (觸食, sparśa-āhāra), third, volition (意思食, manaḥ-sañcetanā-āhāra), and fourth, consciousness (識食, vijñānāhāra). Solid food has the characteristic of transformation; once transformed, it can sustain the body and bring benefits. Contact has the characteristic of the realm; such as the realm of form, only through seeing can it bring benefits to the body. Volition has the characteristic of memory; merely through memory can it bring benefits to the body, such as a thirsty person seeing water as if they have obtained the elixir of immortality. Consciousness has the characteristic of sustaining; because of this sustaining, the body can exist. If there is no such consciousness, it is like a corpse that rots. Therefore, it should be known that consciousness is also called food, because it can bring benefits to the body. Among them, contact is the six aggregates of consciousness, and volition is the mind of memory. Since the food of consciousness is mentioned, it is known that there is another consciousness. Also, such as in deep sleep, without mind, and in fainting, cessation of perception and sensation (Nirodha-samāpatti 滅盡定), etc., the six aggregates of consciousness are all extinguished, what else can maintain the body from rotting? If the Ālaya-vijñāna abandons the body, the body will rot.

Treatise: If one retreats from here and is reborn in a peaceful realm (靜地, higher meditative state), one is reborn there with defiled and unpeaceful consciousness. This unpeaceful and defiled mind, in that place, if it is separated from the Ālaya-vijñāna, the seed cannot be obtained.

Explanation: It has already been said that rebirth in an unpeaceful realm cannot be established, and rebirth in a peaceful realm cannot be established. Now I want to show this principle. One is reborn there with defiled consciousness, even in a peaceful realm, one is reborn there with defiled and unpeaceful consciousness. Defiled, because it is defiled by the afflictions of that place.

。彼地煩惱者。謂著定味等。此染污即在不靜地。此人于不靜地死。既死已彼上地心云何現前。既不現前云何得結彼生。是故決定應有阿梨耶識。由有無始時彼地熏習心在。由此熏習彼心現前得結彼生故。

論曰。設令生無色界。所有染污及善心。若離一切種子果報識。此染污及善心。應無種子及住處故。

釋曰。生無色界者。謂解脫色界。染污及善心者。謂樂三摩提味。無種子及無住處者。謂無因及無依止。更有別義。若無種子何因而生。若無住處云何得依止住。彼心為阿梨耶識攝持故。從自種子生。即依止此識。由有依止故得相續住。

論曰。若即于彼界中出世心現前。所餘世間心滅盡。便應滅離彼趣。

釋曰。即于彼中若出世心現前。唯除此出世心。其餘皆是世間心。彼諸世間心皆不有故。便斷彼趣。即是不由功用得無餘涅槃。既無此理故。離阿梨耶識不成。

論曰。若生非想非非想中。依無所有處。出世間心現前。即應舍離二趣。此出世識不依止非想非非想趣。亦不依止無所有處趣。依止涅槃處亦不成。

釋曰。若於非想非非想處生。有時依無所有處。出世心現前。以彼處心明利故。非想非非想處心鈍故。于明利心處。修出世心現前。彼出世心依止。第一第二趣並不成

【現代漢語翻譯】現代漢語譯本：彼地的煩惱，指的是執著于禪定之樂等。這種染污存在於不靜止的狀態中。如果這個人在不靜止的狀態中死去，那麼他死後，更高層次的心識如何顯現？如果更高層次的心識不顯現，又如何能夠結生到那個層次？因此，必定存在阿梨耶識（Ālaya-vijñāna，藏識）。因為有無始以來那個層次的熏習，所以那個心識才能顯現，從而結生到那個層次。論曰：假設生於無色界（Arūpadhātu），所有染污和善心，如果離開一切種子和果報識，那麼這些染污和善心，就應該沒有種子和住處。釋曰：生於無色界，指的是解脫無色界。染污和善心，指的是樂於三摩地（Samādhi，禪定）之樂。沒有種子和沒有住處，指的是沒有原因和沒有依靠。更深一層的含義是，如果沒有種子，又從何而生？如果沒有住處，又如何能夠依靠和安住？這些心識被阿梨耶識所攝持，所以從自己的種子而生，並且依靠這個識。因為有依靠，所以能夠相續不斷地存在。論曰：如果就在那個界中，出世間心（Lokottara-citta）現前，其餘世間心（Laukika-citta）全部滅盡，就應該脫離那個趣（Gati，道）。釋曰：如果就在那個界中，出世間心現前，除了這個出世間心，其餘的都是世間心。如果那些世間心都不存在了，就斷絕了那個趣。這就相當於不通過任何努力就獲得了無余涅槃（Nirvāṇa）。既然沒有這個道理，那麼離開阿梨耶識就無法成立。論曰：如果生於非想非非想處（Naivasaṃjñānāsaṃjñāyatana），依靠無所有處（Ākiṃcanyāyatana），出世間心現前，就應該捨棄兩個趣。這個出世識不依靠非想非非想處趣，也不依靠無所有處趣，依靠涅槃處也不成立。釋曰：如果生於非想非非想處，有時依靠無所有處，出世間心現前。因為那個地方的心識明利，而非想非非想處的心識遲鈍。在心識明利的地方，修習出世間心才能現前。這個出世間心依靠第一和第二趣都不成立。

【English Translation】 English version: The afflictions of that realm refer to attachment to the taste of meditative absorption, etc. This defilement exists in a state of non-quiescence. If this person dies in a state of non-quiescence, how will the higher-level consciousness manifest after their death? If the higher-level consciousness does not manifest, how can they be reborn in that realm? Therefore, the Ālaya-vijñāna (storehouse consciousness) must exist. Because there has been conditioning from that realm since beginningless time, that consciousness can manifest, thereby leading to rebirth in that realm. The treatise says: Suppose one is born in the Arūpadhātu (formless realm), and all defiled and virtuous thoughts, if separated from all seeds and the consciousness of karmic retribution, then these defiled and virtuous thoughts should have no seeds and no dwelling place. The commentary says: Being born in the Arūpadhātu refers to liberation from the Arūpadhātu. Defiled and virtuous thoughts refer to delighting in the taste of Samādhi (meditative absorption). Having no seeds and no dwelling place means having no cause and no support. Another deeper meaning is, if there are no seeds, from what does it arise? If there is no dwelling place, how can it be relied upon and abide? These consciousnesses are upheld by the Ālaya-vijñāna, so they arise from their own seeds and rely on this consciousness. Because there is reliance, they can exist continuously. The treatise says: If, within that realm, Lokottara-citta (transcendental consciousness) manifests, and all other Laukika-citta (mundane consciousness) cease, then one should be liberated from that Gati (course of existence). The commentary says: If, within that realm, transcendental consciousness manifests, then apart from this transcendental consciousness, all others are mundane consciousness. If those mundane consciousnesses no longer exist, then that course of existence is cut off. This is equivalent to attaining Nirvāṇa (cessation) without any effort. Since this is not the case, it cannot be established without the Ālaya-vijñāna. The treatise says: If one is born in the Naivasaṃjñānāsaṃjñāyatana (realm of neither perception nor non-perception), relying on the Ākiṃcanyāyatana (realm of nothingness), and transcendental consciousness manifests, then one should abandon two courses of existence. This transcendental consciousness does not rely on the realm of neither perception nor non-perception, nor does it rely on the realm of nothingness; relying on the place of Nirvāṇa is also not established. The commentary says: If one is born in the realm of neither perception nor non-perception, sometimes relying on the realm of nothingness, transcendental consciousness manifests. Because the consciousness in that place is clear, while the consciousness in the realm of neither perception nor non-perception is dull. In a place where consciousness is clear, the cultivation of transcendental consciousness can manifest. This transcendental consciousness relying on the first and second courses of existence is not established.

。以此二地皆世間故。又別地生別地心現前依止二趣亦不成。由身有餘故。若此心以涅槃為依止亦不成。以如是等三種依止既不成。若離阿梨耶識。此出世心住於何處。

論曰。若人造善造惡于捨命時。若離阿梨耶識。或上或下次第身冷不得成。是故若離一切種子果報識。生染污亦不成。

釋曰。于中造善造惡。則有從上從下。身冷不同。以造善者上升。為惡者下墜。是故若不許有阿梨耶識為攝持者。云何得如此身即隨冷。由阿梨耶識為攝持者故。或上或下次第放舍。隨所舍處則為死屍故。得身冷。

攝大乘論釋論卷第二大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第三

世親菩薩造

隋天竺三藏笈多共行矩等譯應知依止勝相勝語第一之三

世間凈章第十四

論曰。云何世間凈不成。如未離欲界欲。未得色界心。即以欲界善心修行。除欲界欲。此欲界修行心與色界心。不得俱生俱滅故無熏習。種子不成。無有色界心為過去。無量。生中余心隔故。彼靜心種子不得成就。已無有故是故成就彼色界靜心。由一切種子果報識。次第傳來得為因緣。修行善心為增上緣。如是一切離欲地。如其相應知。如是世間凈離一切種子果報識亦不成。

【現代漢語翻譯】現代漢語譯本：因為這兩個地方都是世間的緣故。而且，在不同的地方出生，不同的心識顯現，依靠兩種趣向也是不可能的，因為身體還有殘餘。如果這個心識以涅槃（Nirvana，解脫）為依靠也是不可能的。因為像這樣三種依靠都不能成立，如果離開阿梨耶識（Ālaya-vijñāna，一切種子識），這個出世間的心識住在哪裡呢？論曰：如果有人造善或造惡，在捨棄生命的時候，如果離開阿梨耶識，或者從上到下，次第身體變冷的情況就不會發生。所以，如果離開一切種子果報識，產生染污也是不可能的。釋曰：在其中造善或造惡，就會有從上到下身體變冷的不同。因為造善的人上升，作惡的人下墜。所以，如果不允許有阿梨耶識作為攝持者，怎麼會有這樣的身體隨著次第變冷呢？因為有阿梨耶識作為攝持者的緣故，或者從上到下次第放舍，隨著所捨棄的地方就成為死屍的緣故，才會身體變冷。《攝大乘論釋論》卷第二大正藏第 31 冊 No. 1596 《攝大乘論釋論》《攝大乘論釋論》卷第三世親菩薩造隋天竺三藏笈多共行矩等譯應知依止勝相勝語第一之三世間凈章第十四論曰：為什麼世間清凈不能成立？比如，還沒有離開欲界的慾望，沒有得到色界（Rūpadhātu）的心，就用欲界的善心修行，去除欲界的慾望。這個欲界的修行心與色界的心，不能同時生起同時滅去，所以沒有熏習，種子不能成立。沒有色界的心作為過去無量生中的其他心識的間隔，那個靜心種子不能成就，因為已經沒有了。所以成就那個色界的靜心，由一切種子果報識次第傳來作為因緣，修行善心作為增上緣。像這樣一切離欲地，如其相應地瞭解。像這樣世間清凈離開一切種子果報識也是不能成立的。

【English Translation】 English version: Because both of these places are worldly. Moreover, being born in a different place and different consciousnesses manifesting, relying on two destinies is also impossible, because the body still has remnants. If this consciousness takes Nirvana (Nirvana, liberation) as its reliance, it is also impossible. Because these three kinds of reliance cannot be established, if one departs from the Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness), where does this transcendental consciousness reside? Treatise says: If a person creates good or evil, at the time of abandoning life, if one departs from the Ālaya-vijñāna, the gradual cooling of the body from top to bottom will not occur. Therefore, if one departs from the consciousness of all seeds and karmic results, the arising of defilement is also impossible. Explanation says: Among them, creating good or evil will result in different cooling of the body from top to bottom. Because those who create good ascend, and those who do evil descend. Therefore, if it is not allowed that there is an Ālaya-vijñāna as a sustainer, how can such a body gradually cool down? Because there is an Ālaya-vijñāna as a sustainer, either gradually releasing from top to bottom, and the place where it is released becomes a corpse, therefore the body cools down. Commentary on the Compendium of the Great Vehicle, Volume 2 Taisho Tripitaka Volume 31, No. 1596, Commentary on the Compendium of the Great Vehicle Commentary on the Compendium of the Great Vehicle, Volume 3 Composed by Bodhisattva Vasubandhu Translated by Tripitaka Guptacommon of the Sui Dynasty, etc. It should be known that relying on the excellent characteristics and excellent words is the first of three. Chapter Fourteen on Worldly Purity Treatise says: Why is worldly purity not established? For example, if one has not yet departed from the desires of the desire realm (Kāmadhātu), and has not attained the mind of the form realm (Rūpadhātu), and then uses the good mind of the desire realm to cultivate, removing the desires of the desire realm. This cultivating mind of the desire realm and the mind of the form realm cannot arise and cease simultaneously, so there is no熏習(xunxi, influence), and the seed cannot be established. Without the mind of the form realm as the interval of other consciousnesses in past immeasurable lives, that seed of tranquil mind cannot be achieved, because it no longer exists. Therefore, achieving that tranquil mind of the form realm, the consciousness of all seeds and karmic results is transmitted in sequence as the cause, and cultivating good mind is the enhancing condition. Like this, all lands of detachment from desire should be understood accordingly. Like this, worldly purity cannot be established if one departs from the consciousness of all seeds and karmic results.

釋曰。如世間凈不成。今當顯示。如為離淫慾起修行時。修行欲界善心。於色界心無有熏習。以不同生同滅故。彼色界心即是無種子而生。以彼過去色界心無量生中余識所隔。已過去無有不成故。彼靜心種子為因緣者。從阿梨耶識中自種子生故。彼方便善心非無功力。得為增上緣則為功力。但非因緣。由彼增上故。色界心得生。如是破色慾時亦爾故。

出世間凈章第十五

論曰。云何出世凈不成。如世尊說。從他聞音及自正思惟。由此二因正見得生。此他音聲及正思惟。為熏耳識為熏意識。為熏耳意二識。于彼法中起正思時耳識不生。意識亦為余識別攀緣所間。若於正思惟相應心生時。彼意識久滅過去。聞所熏及熏習皆不得有。何處得種子。於後時生正思惟相應心。與正思惟相應者是世間心。與正見相應者是出世間心。無有共生共滅義故不。為彼所熏。既不被熏則為種子不成。是故出世間凈。離一切種子果報識亦不成。彼中攝持聞熏習種不成故。

釋曰。如出世凈不成今當顯示。於他音聲及正思惟者。謂正與聲相應思惟。此意識為余識別攀緣所間者。謂與正見相應出世心隔絕故。若正思惟相應心生者。謂於後時正思惟。彼久滅過去者。謂前意識已謝滅經無量時聞所熏及熏習皆不得有。云何得

【現代漢語翻譯】現代漢語譯本：解釋說：就像世間的清凈不能成就一樣，現在應當顯示。例如爲了遠離淫慾而開始修行時，修行欲界的善心，對於貪慾（指強烈的性慾或情慾）之心沒有熏習。因為不同生、不同滅的緣故，那個貪慾之心就是沒有種子而生。因為那個過去的貪慾之心在無量生死中被其他意識所隔斷，已經過去而不能成就。那個靜心（指平靜的心境）的種子作為因緣，是從阿梨耶識（ālaya-vijñāna，佛教唯識宗所說的第八識，又稱藏識）中的自身種子所生。那個方便善心並非沒有功用，得到增上緣（adhipati-pratyaya，四緣之一，指對結果起主要影響的條件）就有了功用，但不是因緣（hetu-pratyaya，四緣之一，指產生結果的直接原因）。由於那個增上緣的緣故，貪慾心得生。像這樣破除貪慾時也是如此。

出世間凈章第十五

論述說：什麼是出世間的清凈不能成就呢？就像世尊所說，從聽聞他人音聲以及自己正確的思惟，由此二因，正見（samyag-dṛṣṭi，八正道之一，正確的見解）得以產生。這他人音聲以及正確的思惟，是熏習耳識，還是熏習意識，還是熏習耳識和意識二者呢？在對於那個法生起正思時，耳識不生。意識也被其他識別攀緣所間隔。如果在與正思惟相應的心生起時，那個意識已經很久以前滅去。聽聞所熏習以及熏習都不能存在，哪裡能得到種子呢？在之後生起與正思惟相應的心。與正思惟相應的是世間心，與正見相應的是出世間心。因為沒有共同生起、共同滅亡的意義，所以不能被它所熏習。既然不被熏習，那麼種子就不能成就。因此，出世間的清凈，離開一切種子果報識（指阿賴耶識），也不能成就。因為其中攝持聽聞熏習的種子不能成就。

解釋說：就像出世間的清凈不能成就一樣，現在應當顯示。對於他人音聲以及正確的思惟，是指正確地與聲音相應的思惟。這個意識被其他識別攀緣所間隔，是指與正見相應的出世心隔絕的緣故。如果正思惟相應的心生起，是指在之後的時間進行正確的思惟。那個很久以前滅去，是指之前的意識已經謝滅，經過了無量的時間，聽聞所熏習以及熏習都不能存在，怎麼能得到呢？

【English Translation】 English version: Explanation: Just as worldly purity cannot be achieved, now it should be shown. For example, when one begins to practice to be free from lust, cultivating wholesome thoughts in the desire realm, there is no cultivation of the mind of lust (referring to intense sexual desire or passion). Because they arise and cease differently, that mind of lust arises without a seed. Because that past mind of lust has been separated by other consciousnesses in countless lives, it has passed and cannot be achieved. The seed of that tranquil mind (referring to a peaceful state of mind) as a cause and condition, arises from its own seed in the Ālaya-vijñāna (the eighth consciousness in Yogācāra Buddhism, also known as the storehouse consciousness). That skillful wholesome thought is not without effect; obtaining the adhipati-pratyaya (the dominant condition, one of the four conditions, referring to the main influencing factor on the result), it has effect, but it is not the hetu-pratyaya (the direct cause, one of the four conditions, referring to the direct cause of the result). Because of that dominant condition, the mind of lust can arise. It is the same when breaking lust.

Chapter Fifteen on Transcendental Purity

Treatise: How is it that transcendental purity cannot be achieved? As the World-Honored One said, from hearing the voices of others and from one's own correct contemplation, these two causes lead to the arising of right view (samyag-dṛṣṭi, one of the Eightfold Path, correct understanding). Is this hearing of the voices of others and correct contemplation cultivating the ear consciousness, or cultivating the mind consciousness, or cultivating both the ear and mind consciousnesses? When right thought arises regarding that Dharma, the ear consciousness does not arise. The mind consciousness is also interrupted by other consciousnesses grasping at objects. If a mind arises that is in accordance with right contemplation, that consciousness has long since ceased and passed away. Neither hearing nor cultivation can exist; where can one obtain the seed? Later, a mind arises that is in accordance with right contemplation. That which is in accordance with right contemplation is a worldly mind; that which is in accordance with right view is a transcendental mind. Because there is no meaning of arising and ceasing together, it cannot be cultivated by it. Since it is not cultivated, then the seed cannot be achieved. Therefore, transcendental purity, apart from all seed-result consciousness (referring to the Ālaya consciousness), cannot be achieved. Because the seed of hearing and cultivation held within it cannot be achieved.

Explanation: Just as transcendental purity cannot be achieved, now it should be shown. Regarding hearing the voices of others and correct contemplation, it refers to contemplation that is correctly in accordance with sound. This consciousness being interrupted by other consciousnesses grasping at objects refers to being separated from the transcendental mind that is in accordance with right view. If a mind arises that is in accordance with right contemplation, it refers to engaging in correct contemplation at a later time. That which has long since ceased refers to the previous consciousness having ceased and passed away, after countless times. Neither hearing nor cultivation can exist; how can one obtain it?

以此為因生后正思惟相應意識彼中者。謂世間意識中。聞熏習者由聞他音聲熏習意識中。若作是念彼攝持種子不成故。謂攝持出世凈種子不成故。若有種子生義可成。

論曰。複次此一切種子果報識既為染法因。云何覆成彼對治出世心種子。又此出世心昔未曾有故無熏習。既無熏習從何種子而生。汝今應答。善清凈法界所流津液聞熏習。為種子得生。

釋曰。此果報識既為障礙因體。即不成彼對治因體。又此出世心初未曾有者。謂昔來未生故。無熏習者由昔來未生彼出世心熏習。決定未有故。善清凈法界所流津液聞熏習為種子得生者。為別異聲聞故言善清凈法界所流津液聞熏習。由善清凈法界滅智障煩惱障故。名善清凈法界。所流津液者即是所說法。謂修多羅等。於此法界所流津液修多羅。聽聞故名法界所流津液聞。即此聞熏習故名法界所流津液聞熏習。又復聞即是熏習故。名聞熏習。彼聞熏習住阿梨耶識中為因。生起出世心。

論曰。此聞熏習為是阿梨耶識自性。為非若是阿梨耶識自性。云何得成對治種子。若非彼識自性。此聞熏習種子依止云何可見。乃至佛菩提位所有聞熏隨在何身中。與果報識同相而生。猶如水乳然非阿梨耶識。以成彼對治種子故。

釋曰。所有聞熏習。為是阿梨耶識

【現代漢語翻譯】現代漢語譯本：以這個為因，在生起之後，與正確的思惟相應的意識，就在其中。這是指在世間的意識中，聽聞熏習的人，由於聽聞其他聲音的熏習，在意識中產生。如果這樣認為，他們所攝持的種子就不能成就。這是說，他們所攝持的出世清凈種子不能成就。如果存在種子生起的道理，那就可以成立。論曰：再者，這個一切種子果報識既然是染法的因，為什麼又能成為對治染法的出世心的種子呢？而且這個出世心過去從未有過，所以沒有熏習。既然沒有熏習，又從什麼種子而生呢？你現在應該回答。是善清凈法界所流出的津液，通過聽聞熏習，才能作為種子而生起。釋曰：這個果報識既然是障礙的因體，就不能成為對治的因體。而且這個出世心最初未曾有，是指過去以來沒有產生過。沒有熏習，是因為過去以來沒有產生過這種出世心的熏習，所以肯定是不會有的。善清凈法界所流出的津液，通過聽聞熏習，才能作為種子而生起。爲了區別于聲聞，所以說善清凈法界所流出的津液，通過聽聞熏習。由於善清凈法界能夠滅除智障和煩惱障，所以稱為善清凈法界。所流出的津液，就是所說的法，比如修多羅（sutra，經）。對於這個法界所流出的津液，也就是修多羅，進行聽聞，所以稱為法界所流津液聞。也就是這種聽聞熏習，所以稱為法界所流津液聞熏習。而且聽聞本身就是熏習，所以稱為聞熏習。這種聞熏習住在阿梨耶識（ālaya-vijñāna，藏識）中作為因，生起出世心。論曰：這種聽聞熏習是阿梨耶識的自性，還是不是？如果是阿梨耶識的自性，怎麼能成為對治的種子呢？如果不是阿梨耶識的自性，那麼這種聽聞熏習的種子依止在哪裡才能看到呢？乃至到佛菩提（Buddha-bodhi，佛的智慧）的果位，所有的聽聞熏習都隨在什麼身中？與果報識同相而生，就像水和乳一樣，但不是阿梨耶識，因為它可以成為對治的種子。釋曰：所有的聽聞熏習，是阿梨耶識的自性嗎？

【English Translation】 English version: That which arises as a cause, after arising, the consciousness corresponding to correct contemplation, is within it. This refers to those who, in worldly consciousness, are熏習 (xūn xí, influenced) by hearing, due to the 熏習 (xūn xí, influence) of hearing other sounds, arising in consciousness. If it is thought that the seeds they hold are not accomplished, it means that the pure seeds of transcendence they hold are not accomplished. If the principle of seeds arising exists, then it can be established. Treatise says: Furthermore, since this ālaya-vijñāna (一切種子果報識, storehouse consciousness that is the fruition of all seeds) is the cause of defiled dharmas, how can it also become the seed of the transcendent mind that counteracts defilement? Moreover, this transcendent mind has never existed in the past, so there is no 熏習 (xūn xí, influence). Since there is no 熏習 (xūn xí, influence), from what seed does it arise? You should answer now. It is the essence flowing from the well-purified dharma-dhātu (善清凈法界, realm of reality), through the 熏習 (xūn xí, influence) of hearing, that can arise as a seed. Explanation says: This fruition consciousness, being the cause of obstruction, cannot be the cause of its antidote. Moreover, this transcendent mind has never existed before, meaning it has not arisen in the past. There is no 熏習 (xūn xí, influence) because the 熏習 (xūn xí, influence) of this transcendent mind has never occurred in the past, so it is definitely not there. The essence flowing from the well-purified dharma-dhātu (善清凈法界, realm of reality), through the 熏習 (xūn xí, influence) of hearing, can arise as a seed. To distinguish it from the śrāvakas (聲聞, hearers), it is said that the essence flowing from the well-purified dharma-dhātu (善清凈法界, realm of reality) arises through the 熏習 (xūn xí, influence) of hearing. Because the well-purified dharma-dhātu (善清凈法界, realm of reality) can eliminate the obstacles of wisdom and the obstacles of affliction, it is called the well-purified dharma-dhātu (善清凈法界, realm of reality). The flowing essence is the dharma that is spoken, such as the sutras (修多羅, sūtra). Hearing these sutras (修多羅, sūtra), which are the flowing essence of this dharma-dhātu (法界, realm of reality), is called hearing the flowing essence of the dharma-dhātu (法界, realm of reality). This hearing 熏習 (xūn xí, influence) is called the 熏習 (xūn xí, influence) of hearing the flowing essence of the dharma-dhātu (法界, realm of reality). Moreover, hearing itself is 熏習 (xūn xí, influence), so it is called hearing 熏習 (xūn xí, influence). This hearing 熏習 (xūn xí, influence) resides in the ālaya-vijñāna (阿梨耶識, storehouse consciousness) as a cause, giving rise to the transcendent mind. Treatise says: Is this hearing 熏習 (xūn xí, influence) the nature of the ālaya-vijñāna (阿梨耶識, storehouse consciousness), or is it not? If it is the nature of the ālaya-vijñāna (阿梨耶識, storehouse consciousness), how can it become the seed of the antidote? If it is not the nature of that consciousness, then where can this seed of hearing 熏習 (xūn xí, influence) be seen to rely on? Even until the fruition of Buddha-bodhi (佛菩提, enlightenment of the Buddha), in what body does all the hearing 熏習 (xūn xí, influence) reside? It arises in the same form as the fruition consciousness, like water and milk, but it is not the ālaya-vijñāna (阿梨耶識, storehouse consciousness), because it can become the seed of the antidote. Explanation says: Is all the hearing 熏習 (xūn xí, influence) the nature of the ālaya-vijñāna (阿梨耶識, storehouse consciousness)?

自性為非。設爾何失。若是阿梨耶識自性。云何阿梨耶識還自成對治種子。若非彼識自性此聞熏習應別有依止。乃至佛菩提位。所有聞熏習者。即是善清凈法界所流津液熏習力故。隨在何身中者。隨於何身中同體而生。然非彼自性。猶如水乳雖復一體而生。然此聞熏習非阿梨耶識。以對治阿梨耶識故。

論曰。于中依下熏習成中熏習。依中熏習成上熏習。由聞思修數習故。

釋曰。于中下中上者。應知聞慧思慧修慧。一一各有三等。復有別義聞慧為下思慧為中修慧為上。聞思修數習者。于聞等中增上修行。以下品為因得中品。中品為因得上品故。

論曰。彼聞熏習種子。隨下中上應知皆是法身種子。是阿梨耶識對治故。非阿梨耶識所攝故。出世善清凈法界所流津液故。雖是世間為出世心種子。體出世心未生時。為現起煩惱對治故。惡趣對治故。一切惡業朽壞對治故。能隨順得親近諸佛菩薩故。雖是世間初修行菩薩所得。應知皆法身攝。聲聞緣覺所得解脫身攝。

釋曰。現起煩惱對治者。謂欲等出生為除滅因故。由除滅煩惱故。對治惡趣應受后報惡道業。為彼朽壞因。舉要言之。過去未來現在。一切惡業對治故。于未來世自身得親近善友因故。初修行者。謂凡夫法身攝者為法身種子體故。解脫

【現代漢語翻譯】現代漢語譯本自性如果不是（阿梨耶識的自性），那麼你（阿梨耶識）會有什麼損失呢？如果說是阿梨耶識的自性，那麼阿梨耶識怎麼能自己成為對治（煩惱）的種子呢？如果不是阿梨耶識的自性，那麼這種聽聞熏習就應該另外有所依止。乃至到達佛菩提的果位，所有的聽聞熏習，都是善清凈法界所流出的精華（津液）的熏習力量所致。無論在什麼身中，都與那個身體同體而生。然而，它不是那個身體的自性，就像水和乳雖然混合在一起，但聽聞熏習不是阿梨耶識的自性，因為它能對治阿梨耶識。

論曰：其中，依靠下品熏習成就中品熏習，依靠中品熏習成就上品熏習，這是由於聽聞、思惟、修習多次練習的緣故。

釋曰：其中的下、中、上，應該知道是指聞慧、思慧、修慧。每一種慧都有三個等級。還有另外的含義，聞慧是下品，思慧是中品，修慧是上品。聽聞、思惟、修習多次練習，是指在聽聞等（法門）中不斷地修行，以下品為因，得到中品；以中品為因，得到上品。

論曰：那些聽聞熏習的種子，無論是下品、中品還是上品，都應該知道是法身（Dharmakaya）的種子。因為它們是對治阿梨耶識的，不是阿梨耶識所包含的，是出世間的善清凈法界所流出的精華。雖然是世間的（行為），卻是出世間心的種子。在出世間心還沒有生起的時候，是對治現起的煩惱的，是對治惡趣（Durgati）的，是對治一切惡業朽壞的，能夠隨順得到親近諸佛菩薩的機會。雖然是世間初修行的菩薩所得到的，也應該知道都屬於法身所攝。聲聞（Śrāvaka）、緣覺（Pratyekabuddha）所得到的，屬於解脫身所攝。

釋曰：對治現起的煩惱，是指（貪）欲等（煩惱）的出生，是作為除滅（煩惱）的原因。由於除滅煩惱的緣故，對治惡趣，是對治應該接受后報的惡道業，是作為使它們朽壞的原因。總而言之，是對治過去、未來、現在一切惡業的緣故。在未來世，自身能夠得到親近善友的因緣。初修行者，是指凡夫。法身所攝，是因為是法身種子的本體。解脫（Mukti）

【English Translation】 English version If the self-nature is not (the self-nature of Ālaya-vijñāna), then what loss do you (Ālaya-vijñāna) have? If it is said to be the self-nature of Ālaya-vijñāna, then how can Ālaya-vijñāna itself become the seed for counteracting (afflictions)? If it is not the self-nature of that consciousness, then this hearing-induced habituation should have another basis. Even up to the attainment of Buddhahood, all hearing-induced habituation is due to the power of habituation from the essence (rasa) flowing from the pure Dharma-dhātu (realm of reality). No matter in what body it is, it is born in the same body. However, it is not the self-nature of that body, just as water and milk, although mixed together, are not the same. This hearing-induced habituation is not Ālaya-vijñāna because it counteracts Ālaya-vijñāna.

Treatise says: Among these, relying on the inferior habituation to achieve the intermediate habituation, and relying on the intermediate habituation to achieve the superior habituation, is due to the repeated practice of hearing, thinking, and cultivating.

Explanation says: The inferior, intermediate, and superior among these should be understood as referring to the wisdom of hearing (śruta-mayā prajñā), the wisdom of thinking (cintā-mayā prajñā), and the wisdom of cultivation (bhāvanā-mayā prajñā). Each wisdom has three levels. There is also another meaning: the wisdom of hearing is inferior, the wisdom of thinking is intermediate, and the wisdom of cultivation is superior. The repeated practice of hearing, thinking, and cultivating refers to continuously practicing in hearing, etc. (dharmas), using the inferior as the cause to obtain the intermediate, and using the intermediate as the cause to obtain the superior.

Treatise says: Those seeds of hearing-induced habituation, whether inferior, intermediate, or superior, should all be known as the seeds of the Dharmakaya (法身, body of the Dharma). Because they counteract Ālaya-vijñāna, they are not contained within Ālaya-vijñāna, and they are the essence flowing from the pure Dharma-dhātu of transcendence. Although they are worldly (actions), they are the seeds of the transcendental mind. When the transcendental mind has not yet arisen, they counteract the afflictions that arise, counteract the evil destinies (Durgati, 惡趣), counteract the decay of all evil karma, and can follow and obtain the opportunity to be close to all Buddhas and Bodhisattvas. Although they are obtained by Bodhisattvas who are initially practicing in the world, it should be known that they are all included in the Dharmakaya. What is obtained by Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) is included in the liberation body.

Explanation says: Counteracting the afflictions that arise refers to the birth of (desire) and other (afflictions), which serves as the cause for eliminating (afflictions). Because of eliminating afflictions, it counteracts the evil destinies, counteracts the evil karma of the evil paths that should receive retribution, and serves as the cause for making them decay. In short, it is because it counteracts all evil karma of the past, future, and present. In the future, one can obtain the cause of being close to good friends. The initial practitioner refers to ordinary people. Included in the Dharmakaya is because it is the essence of the Dharmakaya seed. Liberation (Mukti, 解脫)

身攝者。謂為諸聲聞解脫因體故。何以故。由聲聞唯得解脫身。不得法身故。

論曰。此非阿梨耶識。法身解脫身所攝。隨下中上次第增。如是果報識漸減依止。即轉依止。一切轉已此一切種子果報識悉無。種子即一切皆滅。複次非阿梨耶識與阿梨耶識同處而生。猶如水乳。云何一切皆滅。如鵝飲水中乳。又如世間離欲不靜地熏習滅。靜地熏習增依止即轉。

釋曰。如阿梨耶識。與非阿梨耶識同處而生。然阿梨耶識盡。非阿梨耶識。在如鵝飲水中乳。乳盡水在。以此顯示。應知。又如世間離欲。於一阿梨耶識中。不靜地煩惱熏習滅。靜地善法熏習充滿依止得轉。出世熏習亦爾故應知。

順道理章第十六

論曰。如入滅盡定說識不離身。此成立果報識不離身。以滅盡定不為對治此識故生。亦非出定時此識復生。此果報識斷已非結餘生不得更生。

釋曰。滅盡定說識不離身者。此為成就有阿梨耶識。由世尊說識不離身者。若離果報識余識不成。何以故。以滅盡定對治生起識故生。見此定寂靜故。若復執言出定時識更生。由此意故名為識。不離身者。此義不成。何以故。以出定時識不更生。此果報識相續斷已。若離託生時不得更生。

論曰。若人執以意識故。說滅盡定有心者。彼人所

【現代漢語翻譯】現代漢語譯本身攝（Śarīra-saṃgraha）者，是指爲了聲聞（Śrāvaka）的解脫之因的自體。為什麼呢？因為聲聞只能獲得解脫身（Mukti-kāya），而不能獲得法身（Dharma-kāya）。

論曰：此非阿梨耶識（Ālaya-vijñāna），是法身和解脫身所攝。隨著下、中、上三種次第的增長，這樣的果報識（Vipāka-vijñāna）逐漸減少並依止，即轉依止（āśraya-parāvṛtti）。一切都轉變后，這儲存一切種子的果報識完全消失，種子即一切都滅盡。再次，非阿梨耶識與阿梨耶識不會像水乳一樣同處而生。那麼，如何能一切都滅盡呢？就像鵝飲水中的乳一樣，又如世間離欲不靜之地的熏習滅盡，靜地熏習增長，依止即轉變。

釋曰：就像阿梨耶識與非阿梨耶識同處而生一樣，然而阿梨耶識滅盡，非阿梨耶識仍然存在，就像鵝飲水中的乳，乳盡而水在。以此顯示，應當知曉。又如世間離欲，在一個阿梨耶識中，不靜之地的煩惱熏習滅盡，靜地的善法熏習充滿，依止得以轉變。出世間的熏習也是如此，所以應當知曉。

順道理章第十六

論曰：如入滅盡定（Nirodha-samāpatti）時說識不離身，這成立了果報識不離身。因為滅盡定不是爲了對治此識而生，也不是出定時此識復生。此果報識斷滅后，如果不是結生相續，就不得再次生起。

釋曰：滅盡定說識不離身，這是爲了成就阿梨耶識。因為世尊說識不離身，如果離開果報識，其餘的識就不能成立。為什麼呢？因為滅盡定是對治生起識而生，見到此定寂靜的緣故。如果又有人執著說出定時識會再次生起，因此認為識不離身，這種說法是不成立的。為什麼呢？因為出定時識不會再次生起。此果報識的相續斷滅后，如果不是託生的時候，就不能再次生起。

論曰：如果有人執著以意識的緣故，說滅盡定是有心者，那麼這個人所...

【English Translation】 English version 『Śarīra-saṃgraha』 (Body-collection) refers to the inherent nature that serves as the cause of liberation for the Śrāvakas (Hearers). Why is that? Because the Śrāvakas can only attain the Mukti-kāya (Liberation Body) and cannot attain the Dharma-kāya (Dharma Body).

Treatise: This is not the Ālaya-vijñāna (Store Consciousness), but is collected by the Dharma-kāya and Mukti-kāya. It increases according to the lower, middle, and upper stages. The Vipāka-vijñāna (Resultant Consciousness) gradually decreases and relies upon, that is, āśraya-parāvṛtti (transformation of the basis). After everything is transformed, this Vipāka-vijñāna, which stores all seeds, completely disappears, and the seeds, that is, everything, is extinguished. Furthermore, non-Ālaya-vijñāna and Ālaya-vijñāna do not arise in the same place like water and milk. So, how can everything be extinguished? It is like a goose drinking milk from water, and like the extinction of the habituation of non-quiescent grounds in the world, while the habituation of quiescent grounds increases, and the basis is transformed.

Explanation: Just as Ālaya-vijñāna and non-Ālaya-vijñāna arise in the same place, but when Ālaya-vijñāna is extinguished, non-Ālaya-vijñāna still exists, like a goose drinking milk from water, where the milk is gone but the water remains. This shows that it should be understood. Also, like detachment from desire in the world, in one Ālaya-vijñāna, the habituation of afflictions from non-quiescent grounds is extinguished, while the habituation of virtuous dharmas from quiescent grounds is filled, and the basis is transformed. The habituation of supramundane dharmas is also like this, so it should be understood.

Chapter Sixteen on Following the Principles of Reason

Treatise: As it is said that in Nirodha-samāpatti (Cessation Attainment) consciousness does not leave the body, this establishes that Vipāka-vijñāna does not leave the body. Because Nirodha-samāpatti does not arise to counteract this consciousness, nor does this consciousness arise again when emerging from the attainment. Once this Vipāka-vijñāna is cut off, if it is not a connecting rebirth, it cannot arise again.

Explanation: Saying that in Nirodha-samāpatti consciousness does not leave the body is to establish the existence of Ālaya-vijñāna. Because the World-Honored One said that consciousness does not leave the body, if it were to leave Vipāka-vijñāna, the other consciousnesses could not be established. Why is that? Because Nirodha-samāpatti arises to counteract the arising consciousnesses, seeing the tranquility of this attainment. If someone insists that consciousness arises again when emerging from the attainment, and therefore thinks that consciousness does not leave the body, this view is not established. Why is that? Because consciousness does not arise again when emerging from the attainment. Once the continuity of this Vipāka-vijñāna is cut off, if it is not at the time of taking rebirth, it cannot arise again.

Treatise: If someone insists that because of the Manas-vijñāna (Mind Consciousness), it is said that Nirodha-samāpatti has mind, then that person's...

執心不成。定義不成故。攀緣相不可得故。善根相應過故。不善無記不相應故。想受共行過故。則有觸故。三摩提中此有力故。唯滅想是過故。思惟即與信等善根俱起過故。能依離所依不可得故。有譬喻故非一切行者亦不有故。

釋曰。若人執以意識故說滅盡定中有心。彼人所執不成心。以定義不成故。若欲令離如先所說自相阿梨耶識。于生起識中隨一識滅盡定中有此心者。此義不成。何以故。定義不成故。未曾見心離於心法。如余心法未曾離心。若想受不滅不得滅名。則此定不復成定。若存有阿梨耶識則無此過。為寂靜住故。對治彼怨。其餘心及心法故滅定生。阿梨耶識不分明故。不對治此識故生。是故此定不得有餘心。何以故。攀緣相不可得故。心及心法若相續不斷。必有所緣相。滅定若有心亦應不離所緣相。此二俱不可得故。此定無有餘心。若立有阿梨耶識則無此過。此識以攝持身得名故。複次若滅定中有餘識生者。余識必有善等分。謂善不善無記。此心不得為善。若善應與善根相應此即相違故。亦非識自性是善以離善根相應。無得善義。故若定心是善。則不許義至與無貪等善根相應。此不可許即與一切處余善心不異故。亦不得為不善及無記。與不善無記不相應故。離欲界欲時。一切不善根已滅不成不善

【現代漢語翻譯】現代漢語譯本執著於心是不成立的。因為定義不成立的緣故。因為攀緣的相狀不可得的緣故。因為與善根相應是過失的緣故。因為與不善和無記不相應故。因為想和受共同執行是過失的緣故。因為有觸的緣故。因為在三摩提中這種執著是有力的緣故。因為只有滅想才是過失的緣故。因為思惟會與信等善根一同生起是過失的緣故。因為能依靠的離開所依靠的是不可得的緣故。因為有譬喻的緣故，並非一切修行者都有，也不是沒有的緣故。

解釋：如果有人執著于意識，因此說滅盡定中存在心。那麼，這個人所執著的心是不成立的。因為定義不成立的緣故。如果想要讓這個心離開先前所說的自相阿賴耶識（Alaya-vijnana，藏識，根本識），在生起識中，滅盡定中存在這個心，這種說法是不成立的。為什麼呢？因為定義不成立的緣故。從未見過心離開心法，就像其他心法從未離開心一樣。如果想和受沒有滅盡，就不能得到滅的名稱。那麼，這個定就不再是定了。如果存在阿賴耶識，就沒有這個過失。爲了寂靜的住處，爲了對治那些怨恨，其餘的心和心法才會滅盡而生起。阿賴耶識不分明，所以不對治這個識，因此才會生起。所以，這個定中不能有其他的心。為什麼呢？因為攀緣的相狀不可得的緣故。心和心法如果相續不斷，必定有所攀緣的相狀。滅盡定如果有心，也不應該離開所攀緣的相狀。這兩種情況都是不可得的，所以這個定中沒有其他的心。如果立有阿賴耶識，就沒有這個過失。因為這個識以攝持身體而得名。再次，如果滅盡定中存在其他的識生起，那麼，其他的識必定有善等分，也就是善、不善、無記。這個心不能是善的。如果是善的，就應該與善根相應，這與事實相違背。也不能說識的自性是善的，因為離開了善根的相應，就無法得到善的意義。所以，如果定中的心是善的，那麼，不許這個心與無貪等善根相應，這是不可允許的，因為這與一切地方的其他善心沒有區別。也不能是不善和無記的，因為與不善和無記不相應。在離開欲界慾望的時候，一切不善根已經滅盡，不能成為不善。

【English Translation】 English version The adherence to a mind is not established, because the definition is not established. Because the appearance of clinging is unattainable. Because corresponding with wholesome roots is a fault. Because not corresponding with unwholesome and neutral [states] is a fault. Because ideation and feeling co-occur is a fault. Because there is contact. Because this adherence is powerful in Samadhi (concentration). Because only the cessation of ideation is a fault. Because thinking arises together with wholesome roots such as faith is a fault. Because the dependent cannot be found apart from the depended-upon. Because there is a simile, not all practitioners have it, nor is it non-existent.

Explanation: If someone clings to consciousness, and therefore says that there is mind in the Nirodha-samāpatti (cessation attainment, extinction meditation). Then, the mind that this person clings to is not established, because the definition is not established. If one wants to say that this mind is apart from the previously mentioned self-characterised Alaya-vijnana (store consciousness, fundamental consciousness), and that in the arising consciousness, this mind exists in the extinction meditation, this statement is not established. Why? Because the definition is not established. It has never been seen that mind is apart from mental factors, just as other mental factors have never been apart from mind. If ideation and feeling are not extinguished, one cannot obtain the name of extinction. Then, this Samadhi (concentration) is no longer a Samadhi. If Alaya-vijnana exists, then there is no fault. For the sake of peaceful abiding, in order to counteract those resentments, the remaining mind and mental factors are extinguished and arise. Because Alaya-vijnana is not distinct, it does not counteract this consciousness, therefore it arises. Therefore, there cannot be other minds in this Samadhi. Why? Because the appearance of clinging is unattainable. If mind and mental factors continue without interruption, there must be an appearance of clinging. If there is mind in the extinction meditation, it should not be apart from the appearance of clinging. Both of these situations are unattainable, therefore there is no other mind in this Samadhi. If Alaya-vijnana is established, then there is no fault, because this consciousness is named by upholding the body. Again, if other consciousness arises in the extinction meditation, then the other consciousness must have wholesome divisions, that is, wholesome, unwholesome, and neutral. This mind cannot be wholesome. If it is wholesome, it should correspond with wholesome roots, which contradicts the fact. One cannot say that the nature of consciousness is wholesome, because apart from the correspondence of wholesome roots, one cannot obtain the meaning of wholesome. Therefore, if the mind in Samadhi is wholesome, then not allowing this mind to correspond with wholesome roots such as non-greed is not permissible, because it is no different from other wholesome minds in all places. It also cannot be unwholesome and neutral, because it does not correspond with unwholesome and neutral [states]. When leaving the desires of the desire realm, all unwholesome roots have already been extinguished, and cannot become unwholesome.

。亦非無記以此定是善故。又不可以此心為善。與想受共行過故。若離善根不得為善。但善必與善根相應。如與善根相應。必與想受相應無有別因故。所治現行復有能治此義不成。如欲等現行不得有不凈觀。複次定中若離阿梨耶識有餘心者。則有觸生過。今當以住余定為例。但有其餘善根。相應定心生時必與觸俱。謂因定生猗為相。若樂受觸若不苦不樂受觸。以此觸為緣故。則有樂受及不苦不樂受生。何以故。此觸于定中有力故以見此觸于余定中生二受有力故於滅定中亦應爾。無別障礙因故。若爾觸緣受則至此義不成。何以故。唯滅想是過患故。若言有觸緣受。修行此定唯為滅想此不可許。以說受想俱滅故。又復不應有觸。于余識中若有觸。則有相應共有思惟。信等善根共生過故。經說若有識與觸相應生。則有思惟俱生是故於定中思惟現行義得成。若有思惟現行則是起作善心。此必應與信等善根俱生。此義不可許。若欲離如前所說過失。及離阿含相違過失。故言拔去心法。無有心法。唯有心在為是。此亦不成。何以故。從所依中拔除能依不可得故。心是所依心法是能依。此能依所依心及心法。無始生死已來更互相依未曾相離。由此相引故。必應與無貪等善根相應。若汝言定及定方便。並與彼相違故。無貪等不生唯善生

【現代漢語翻譯】現代漢語譯本亦非無記，以此可以確定它是善的。又不能因為這個心是善的，就認為它沒有與想（Saṃjñā，認知）和受（Vedanā，感受）共同運作的過失。如果離開了善根（Kuśalamūla，善的根本），就不能成為善，但善必定與善根相應。正如與善根相應，必定與想和受相應，沒有其他不同的原因。如果所要對治的現行（Vartamāna，當下生起的）煩惱，反而有能對治它的力量，這個說法是不成立的。比如，貪慾等現行煩惱，不能通過不凈觀（Aśubha-bhāvanā，對不凈之物的觀想）來消除。再者，在禪定中，如果離開了阿梨耶識（Ālaya-vijñāna，阿賴耶識，藏識）還有其他的心識存在，那麼就會有觸（Sparśa，接觸）生起的過失。現在我們以安住在其他禪定為例，即使只有其他的善根相應，禪定之心生起時，也必定與觸同時生起。也就是說，因為禪定而生起，以『猗』為相。無論是樂受觸，還是不苦不樂受觸，因為以這個觸為緣，就會有樂受以及不苦不樂受生起。為什麼呢？因為這個觸在禪定中具有力量。因為見到這個觸在其他的禪定中生起兩種感受的力量，所以在滅盡定（Nirodha-samāpatti，滅盡定）中也應該如此，沒有其他不同的障礙原因。如果這樣，觸緣受（Sparśa-pratyaya-vedanā，觸為緣而生受）的說法就不成立了。為什麼呢？因為只有滅想（Saṃjñā-nirodha，滅盡認知）才是過患。如果說有觸緣受，修行這個禪定只是爲了滅除想，這是不允許的，因為經中說受和想都滅除了。而且，不應該有觸在其他的識中存在。如果在其他的識中有觸，那麼就會有相應的共同思惟，以及信等善根共同生起的過失。經中說，如果有識與觸相應而生，那麼思惟也會同時生起。因此，在禪定中思惟現行的說法是成立的。如果有思惟現行，那麼就是生起了造作的善心，這必定應該與信等善根同時生起，這個說法是不允許的。如果想要避免像前面所說的過失，以及避免與阿含（Āgama，聖教）相違背的過失，所以說拔去心法（Citta-dharma，心的作用），沒有心法，只有心存在，這種說法也是不成立的。為什麼呢？因為從所依（Āśraya，依靠）中拔除能依（Āśrita，被依靠的）是不可能的。心是所依，心法是能依。這個能依和所依，心和心法，從無始生死以來，就互相依靠，從未分離。因為這種相互牽引的關係，必定應該與無貪（Alobha，不貪婪）等善根相應。如果你們說禪定以及禪定的方便，都與無貪等相違背，所以無貪等不生起，只有善生起。

【English Translation】 English version It is not non-definitive either, as this determines it to be good. Furthermore, this mind cannot be considered good simply because it co-occurs with Saṃjñā (perception) and Vedanā (feeling). If it is apart from Kuśalamūla (roots of good), it cannot be good, but good must necessarily be in accordance with Kuśalamūla. Just as it is in accordance with Kuśalamūla, it must be in accordance with Saṃjñā and Vedanā, there being no other separate cause. If the afflictions to be subdued are currently active and also have the power to subdue, this argument does not hold. For example, current afflictions such as desire cannot be eliminated by Aśubha-bhāvanā (contemplation of the impure). Moreover, if in meditation, apart from Ālaya-vijñāna (store consciousness), there are other consciousnesses, then there would be the fault of Sparśa (contact) arising. Now, let's take the example of abiding in other meditations. Even if there are only other corresponding roots of good, when the mind of meditation arises, it must arise simultaneously with contact. That is to say, arising from meditation, with 'reliance' as its characteristic. Whether it is contact with pleasant feeling or contact with neither-pleasant-nor-unpleasant feeling, because this contact is the condition, then there will be pleasant feeling and neither-pleasant-nor-unpleasant feeling arising. Why? Because this contact has power in meditation. Because seeing that this contact has the power to generate two kinds of feelings in other meditations, it should also be so in Nirodha-samāpatti (cessation meditation), there being no other separate obstructing cause. If so, the statement 'Sparśa-pratyaya-vedanā' (feeling arises conditioned by contact) would not hold. Why? Because only the cessation of Saṃjñā (perception) is the fault. If it is said that there is feeling conditioned by contact, and the practice of this meditation is only for the sake of eliminating perception, this is not permissible, because the sutras say that both feeling and perception are eliminated. Moreover, there should not be contact in other consciousnesses. If there is contact in other consciousnesses, then there would be corresponding common thinking, and the fault of wholesome roots such as faith arising together. The sutras say that if a consciousness arises in conjunction with contact, then thinking also arises simultaneously. Therefore, the statement that thinking is currently active in meditation is valid. If there is thinking currently active, then it is the arising of a deliberate wholesome mind, which must necessarily arise simultaneously with wholesome roots such as faith, and this statement is not permissible. If you want to avoid the faults mentioned earlier, and to avoid the fault of contradicting the Āgama (scriptures), and therefore say that the Citta-dharma (mental functions) are removed, that there are no mental functions, only the mind exists, this statement is also not valid. Why? Because it is impossible to remove the dependent from the basis of dependence. The mind is the Āśraya (basis of dependence), and the mental functions are the Āśrita (dependent). This dependent and basis of dependence, the mind and mental functions, have been mutually dependent since beginningless samsara, never separated. Because of this mutual attraction, it must necessarily be in accordance with wholesome roots such as Alobha (non-greed). If you say that meditation and the means of meditation are contrary to non-greed, etc., therefore non-greed, etc., do not arise, only good arises.

者。余處未曾見此道理。何以故。若法相應生。必有津液果相應生。是故彼義不成。複次更有不成。如世尊說。身行滅乃至言意行滅。于中身行者。謂出入息。語言行者謂覺觀。意行者謂思惟及想等。如覺觀滅則語不得生。如是意行滅則意不得生。若汝言如身行滅住于定中。身得不滅。如是意行雖滅。意猶得在。此義不然。何以故。有因緣故。更有別身行。為身得住因。如世尊說。由飲食命根及識等故。雖無出入息身亦得住。意則不爾。更無餘意行所持故。于彼定中不得以意識為心住。如世尊說。識不離身此說果報識。何以故。由有種子故。后出定時生起識從此而生。此能依所依一切時如是而生。雖加功用不能令其相離。何以故。有譬喻故。此於世間中從生至終。更互不相離。一切時共生。無有能拔其能依。令離所依。譬如四大及四大所造。心法亦爾。無有道理令其相離留心獨在。若言從所依。拔除能依不可得。但以想受是過患故。唯此二法不現行非余。此亦不成。何以故。非一切處行者。此中不有故。經說滅盡定中識不離身者。即是成就阿梨耶識是有。以世尊說識不離身故。若離果報識余識不成何以故。由滅盡定對治生起識生以是寂靜故。若有執從定起已。識還從身生故。言不離者此亦不成。以出定時識無更生義。

以彼報識若相續斷已。離結後生無更生義。若復執離阿梨耶識以意識故。言滅盡定中有心者。彼心不得為善不善無記。並不成故。由此定善故不可為不善。亦不得為威儀工巧變化等無記。若言是果報無記即是阿梨耶識。以無第五無記故。若言此心是善。即應與無貪等善根相應。又此心在時染污意已滅。但住善中。此善心即有所依止。及有所緣三事和合。云何不生觸。既生觸云何不生受等。若爾則滅盡定義不成。于中心及心法不滅故。若汝執言善心勢力引此定生。由方便善心勢力故。此定雖善然不與無貪等善根相應。若和合有能得名和合。是故此定雖善於三和合無有能故。此不爾如津液果生故。以彼方便心是善。是故此定即與善根相應故。

論曰。若復執色心次第生。為諸法種子。此破如前復有不成。于無色界及無想天退墮。從滅盡定起此義不成。阿羅漢最後心亦不得成。唯除次第緣義得成。如是若離一切種子果報識。染污清凈皆不得成。是故如前所說相阿梨耶識成就是有。

釋曰。若執色心相續生諸法。前剎那色為后剎那色因得為種子。初剎那識生后剎那識亦爾。若從無色界退彼色久已斷絕。云何得種子復生於色。若從無想天退。及從滅定起。此心久滅云何得為後心生因。若如是阿羅漢無有得無餘涅槃。

【現代漢語翻譯】現代漢語譯本如果他們用果報之識來回應，如果相續已經斷滅，那麼離開煩惱結縛后就不會再有轉生的意義。如果又執著于離開阿梨耶識（根本識）而以意識的緣故，說滅盡定（一種甚深的禪定狀態）中還有心存在，那麼這個心就不能是善、不善或無記（非善非惡）的，因為這根本無法成立。由於這個定是善的，所以不可能是不善的。它也不能是威儀、工巧、變化等無記的。如果說它是果報無記，那就是阿梨耶識，因為沒有第五種無記。如果說這個心是善的，就應該與無貪等善根相應。而且，這個心存在的時候，染污意（末那識）已經滅除，只剩下善。這個善心就有所依止，並且有所緣，三事和合，怎麼會不生觸（感覺）呢？既然生了觸，怎麼會不生受（感受）等呢？如果這樣，那麼滅盡定就不能成立，因為中心和心法沒有滅除。如果你們執著說善心的勢力引導了這個定的產生，由於方便善心的勢力，這個定雖然是善的，但不與無貪等善根相應。如果和合有能力被稱為和合，所以這個定雖然是善的，但在三和合中沒有能力。這不對，就像津液果的產生一樣，因為那個方便心是善的，所以這個定就與善根相應。

論曰：如果又執著色法和心法次第產生，作為諸法的種子，這種破斥如前所述，而且還有不成立之處。從無**（無色界天）以及無想天退墮，從滅盡定中生起，這種說法都不能成立。阿羅漢（斷盡煩惱，證得解脫的聖者）的最後心也不能成立。只有次第緣起的意義才能成立。像這樣，如果離開一切種子果報識，染污和清凈都不能成立。所以，如前所說，阿梨耶識的成就才是存在的。

釋曰：如果執著色法和心法相續產生諸法，前一剎那的色法作為后一剎那色法的因，可以作為種子。初剎那的識產生后剎那的識也是這樣。如果從無**退墮，那麼那個色法早就斷絕了，怎麼能作為種子再次產生色法呢？如果從無想天退墮，以及從滅盡定中生起，這個心早就滅絕了，怎麼能作為后一個心產生的因呢？如果這樣，阿羅漢就沒有辦法得到無餘涅槃（完全的寂滅）。

【English Translation】 English version If they respond with the consciousness of retribution, if the continuity has already ceased, then after leaving the bonds of affliction, there is no meaning of rebirth. If one further clings to the idea of an existing mind in cessation meditation (a profound state of meditative absorption) apart from the Ālaya-vijñāna (storehouse consciousness), due to the agency of consciousness, then that mind cannot be good, unwholesome, or neutral, because it cannot be established. Since this samadhi (meditative state) is good, it cannot be unwholesome. Nor can it be neutral in terms of deportment, skillful activities, or transformations. If it is said to be neutral as a result of retribution, then it is the Ālaya-vijñāna, because there is no fifth kind of neutral. If it is said that this mind is good, then it should be associated with wholesome roots such as non-greed. Moreover, when this mind is present, the defiled mind (Manas-vijñāna) has already ceased, and only goodness remains. This good mind has a basis of support and an object of focus, and the three factors are combined. How can there be no arising of contact (Sparśa)? Since contact arises, how can there be no arising of feeling (Vedanā) and so on? If so, then the cessation meditation cannot be established, because the central mind and mental factors have not ceased. If you insist that the power of the good mind leads to the arising of this samadhi, due to the power of skillful good mind, although this samadhi is good, it is not associated with wholesome roots such as non-greed. If a combination has the ability to be called a combination, then although this samadhi is good, it has no ability in the three combinations. This is not so, just like the production of fruit from sap, because that skillful mind is good, therefore this samadhi is associated with wholesome roots.

Treatise: If one further clings to the idea that form and mind arise in succession, as the seeds of all dharmas, this refutation is as before, and there are also instances of non-establishment. Falling from the formless realms (Ārūpyadhātu) and the non-perceptual realm, arising from cessation meditation, these statements cannot be established. The final mind of an Arhat (one who has extinguished all afflictions and attained liberation) also cannot be established. Only the meaning of sequential dependent origination can be established. Thus, if one abandons all seeds and the consciousness of retribution, defilement and purity cannot be established. Therefore, as previously stated, the establishment of the Ālaya-vijñāna is existent.

Explanation: If one clings to the idea that form and mind arise in succession as all dharmas, the form of the previous moment as the cause of the form of the next moment can be considered a seed. The consciousness of the initial moment giving rise to the consciousness of the subsequent moment is also the same. If one falls from the formless realms, then that form has long been severed. How can it be a seed to produce form again? If one falls from the non-perceptual realm, and arises from cessation meditation, this mind has long ceased. How can it be the cause of the arising of the subsequent mind? If so, then an Arhat has no way to attain complete Nirvana (Parinirvana).

以色心因不盡故。此前剎那色於後剎那色。前剎那識於後剎那識。應知但得為次第緣。不得為因緣。是故成就阿梨耶識為有。若住生起識中轉依義不得成。此義今以三偈顯之。

論曰。此中有偈。

菩薩善心中　　則離於五識　無復有餘識　　轉依何心作　對治為轉依　　未滅故不成　果因無差別　　于滅則有過　無種子無體　　許此為轉依　彼無二無故　　轉依則不成

釋曰。菩薩善心中者謂善意識中。即是出世對治相應故。則離於五識者。謂離眼識等五識。無餘識者。謂離染污意識及有流善識。為離有流善識故。說善心已復說無餘識。轉依何心作者。謂于阿梨耶識中一切染污種子無複種子。如此作故。若言對治生為轉依者對治為轉依。非滅不成故。煩惱滅故名為轉依。非對治即是滅。何以故。對治但是滅因故。若爾則是果因無差別。彼滅即有過故。果者謂滅名為涅槃。因者謂對治名為道。彼對治與滅則成一體。又對治生時即是涅槃故。若汝以無種子無體許此為轉依者。于生起識無種子及無體。如此為轉依。彼無二無故。轉依則不成故。于住出世定時。諸生起識並不有故。爾時無種子無及無體無。是故轉依義不成。若有阿梨耶識諸生起識雖不在。彼種子在阿梨耶識中住則能作無種子及無

【現代漢語翻譯】現代漢語譯本：以色（Rupa，物質）的『色心』（Rupa-citta，物質的心）因不窮盡的緣故，此前的剎那色（ksana-rupa，瞬間的物質）對於後來的剎那色，前一剎那的識（vijnana，意識）對於后一剎那的識，應當知道只能作為次第緣（samanantara-pratyaya，等無間緣），不能作為因緣（hetu-pratyaya，因緣）。因此，成就阿梨耶識（Alaya-vijnana，阿賴耶識）是有必要的。如果停留在生起識（pravrtti-vijnana，現行識）中，轉依（asraya-paravrtti，轉依）的意義就不能成立。現在用三首偈頌來闡明這個道理。

論曰：這裡有偈頌：

『菩薩善心中，則離於五識，無復有餘識，轉依何心作？』『對治為轉依，未滅故不成，果因無差別，于滅則有過。』『無種子無體，許此為轉依，彼無二無故，轉依則不成。』

釋曰：『菩薩善心中』，指的是善意識（kusala-manas-vijnana，善意識）中，也就是與出世間的對治（lokottara-pratipaksa，出世對治）相應。『則離於五識』，指的是離開眼識（caksu-vijnana，眼識）等五識（panca-vijnana，五識）。『無餘識』，指的是離開染污意識（klista-manovijnana，染污意識）以及有漏善識（sasrava-kusala-vijnana，有漏善識）。爲了離開有漏善識，所以在說了『善心』之後又說『無餘識』。『轉依何心作』，指的是在阿梨耶識中，一切染污的種子（bija，種子）都沒有了。如此運作，如果說對治生起就是轉依，那麼對治就是轉依，因為沒有滅盡所以不能成立。煩惱（klesa，煩惱）滅盡才叫做轉依，而不是對治本身就是滅盡。為什麼呢？因為對治只是滅盡的原因。如果這樣，那就是果和因沒有差別。滅盡就有了過失。果指的是滅盡，也就是涅槃（nirvana，涅槃）。因指的是對治，也就是道（marga，道）。對治和滅盡就成了一體。而且對治生起的時候就是涅槃了。如果你們認為沒有種子、沒有自體（svabhava，自性）就可以作為轉依，那麼在生起識中就沒有種子和自體，這樣作為轉依。因為沒有這二者，所以轉依就不能成立。在安住于出世間禪定（lokottara-samadhi，出世禪定）的時候，所有的生起識都沒有了。那時沒有種子，也沒有自體。所以轉依的意義不能成立。如果有阿梨耶識，那麼即使生起識不在，種子也住在阿梨耶識中，就能做到沒有種子和自體。

【English Translation】 English version: Because the 'rupa-citta' (form-mind, material mind) of rupa (form, matter) is inexhaustible, the preceding ksana-rupa (momentary form) is related to the subsequent ksana-rupa, and the preceding ksana-vijnana (momentary consciousness) is related to the subsequent ksana-vijnana. It should be understood that they can only function as samanantara-pratyaya (immediately contiguous condition), but not as hetu-pratyaya (causal condition). Therefore, the establishment of Alaya-vijnana (storehouse consciousness) is necessary. If one remains in pravrtti-vijnana (active consciousness), the meaning of asraya-paravrtti (transformation of the basis) cannot be established. Now, this principle is elucidated with three verses.

The Treatise says: Here are the verses:

'In the Bodhisattva's virtuous mind, one is separated from the five vijnanas (consciousnesses); there is no other consciousness. By what mind is the transformation accomplished?' 'Pratipaksa (antidote) is considered the transformation, but it is not accomplished because it is not extinguished. If there is no difference between the result and the cause, there is a fault in extinction.' 'Assuming this transformation to be without bija (seed) and without svabhava (own-being), because these two are absent, the transformation cannot be accomplished.'

Explanation: 'In the Bodhisattva's virtuous mind' refers to the kusala-manas-vijnana (wholesome mind consciousness), which corresponds to the lokottara-pratipaksa (transcendental antidote). 'Separated from the five vijnanas' means separated from the caksu-vijnana (eye consciousness) and the other panca-vijnana (five consciousnesses). 'No other consciousness' means separated from the klista-manovijnana (afflicted mind consciousness) and the sasrava-kusala-vijnana (defiled wholesome consciousness). To separate from the defiled wholesome consciousness, it is said 'virtuous mind' and then 'no other consciousness'. 'By what mind is the transformation accomplished?' refers to the fact that in the Alaya-vijnana, all defiled bija (seeds) are gone. If it is said that the arising of the antidote is the transformation, then the antidote is the transformation, but it cannot be established because it is not extinguished. The extinction of klesa (afflictions) is called transformation, not that the antidote itself is extinction. Why? Because the antidote is only the cause of extinction. If so, then there is no difference between the result and the cause. There is a fault in extinction. The result refers to extinction, which is nirvana (liberation). The cause refers to the antidote, which is marga (the path). The antidote and extinction become one. Moreover, the arising of the antidote is nirvana. If you consider the transformation to be without bija (seed) and without svabhava (own-being), then in the active consciousness there is no seed and no own-being, and this is considered the transformation. Because these two are absent, the transformation cannot be accomplished. When abiding in lokottara-samadhi (transcendental samadhi), all active consciousnesses are absent. At that time, there is no seed and no own-being. Therefore, the meaning of transformation cannot be established. If there is Alaya-vijnana, then even if the active consciousness is not present, the seed resides in the Alaya-vijnana and can achieve the absence of seed and own-being.

體。由轉依不成故。應知有阿梨耶識。

差別章第十七

論曰。複次此阿梨耶識差別云何。略說或三種或四種。應知于中三種者。由三種熏習差別故。一名言熏習差別。二我見熏習差別。三有分熏習差別。四種者一引生差別。二果報差別。三緣相差別。四相貌差別。于中引生差別者。謂新生熏習。若無此行緣識。取緣有不得成。果報差別者。以行有為緣于諸趣成熟。若無此則無種子。後有諸法生不得成。緣相差別者。此即是意所取我相。若無此則我取意念。所緣不得成。

釋曰。如此成就阿梨耶識已。今當顯示此識品類差別。於此三種熏習差別中。名言熏習分者。所謂如眼名熏習在果報識中。為彼眼生因。後果報眼根生時。由此眼名言。說為因故生。耳等諸根一切名言差別亦如是。我見熏習差別者。由染污意中身見力故。取阿梨耶識為我。熏習生已則有此我彼他差別。有分熏習差別者。由善不善不動行力故。于諸趣中受生如此差別。此義如后應知相初廣說。引生差別者。謂攝聚種類差別所有。新生熏習者。謂初起熏習時。若無此阿梨耶識引生差別則諸行生滅所熏習識。由取所攝持故生有現起。此有不成。能有後生故名此為有。此有即是善不善取之數習。果報有差別者由攝聚行有為緣。于諸趣中成熟

【現代漢語翻譯】現代漢語譯本：體性。由於轉依不能成就的緣故，應當知道有阿梨耶識（Ālaya-vijñāna，藏識）。

差別章第十七

論曰：再次，這阿梨耶識的差別是什麼呢？簡略地說，或者有三種或者有四種。應當知道，其中三種差別是由於三種熏習的差別：第一是名言熏習差別，第二是我見熏習差別，第三是有分熏習差別。四種差別是：第一引生差別，第二果報差別，第三緣相差別，第四相貌差別。其中引生差別是指新生的熏習。如果沒有這種行緣識，取緣就不能成就。果報差別是指以行有為因緣，在各個趣（gati，輪迴的去處）中成熟。如果沒有這個，就沒有種子，後有的諸法就不能產生。緣相差別是指意（manas，末那識）所取著的『我』相。如果沒有這個，那麼我取意念所緣的就不能成立。

釋曰：如此成就阿梨耶識之後，現在應當顯示此識的品類差別。在這三種熏習差別中，名言熏習的部分，例如眼的名言熏習在果報識中，作為那個眼產生的因。後果報的眼根產生時，由於這個眼的名言，說是作為因的緣故而產生。耳等諸根的一切名言差別也是這樣。我見熏習的差別是，由於染污意（kliṣṭa-manas，染污的末那識）中身見的緣故，取阿梨耶識為『我』，熏習產生后，就有了此『我』、彼『他』的差別。有分熏習的差別是，由於善、不善、不動行的力量，在各個趣中受生有這樣的差別。這個意義如後面應知相初廣說。引生差別是指攝聚種類差別所有。新生熏習是指最初開始熏習時。如果沒有這個阿梨耶識的引生差別，那麼諸行生滅所熏習的識，由於取所攝持的緣故而生起顯現，這個不能成立。能夠有後生，所以稱這個為『有』。這個『有』就是善、不善取之數習。果報有差別是由攝聚行有為緣，在各個趣中成熟。

【English Translation】 English version: Its nature. Because the transformation of the basis (āśraya-parāvṛtti) is not accomplished, it should be known that there is an Ālaya-vijñāna (storehouse consciousness).

Chapter Seventeen on Distinctions

Treatise: Furthermore, what are the distinctions of this Ālaya-vijñāna? Briefly speaking, there are either three or four kinds. It should be known that among these, the three kinds are due to the distinctions of three kinds of perfuming (vāsanā): first, the distinction of verbal perfuming (nāma-vāsanā); second, the distinction of self-view perfuming (ātma-dṛṣṭi-vāsanā); third, the distinction of existence-continuum perfuming (bhavaṅga-vāsanā). The four kinds are: first, the distinction of origination (utpāda); second, the distinction of fruition (vipāka); third, the distinction of object-aspect (ālambana-ākāra); fourth, the distinction of appearance-aspect (nimitta-ākāra). Among these, the distinction of origination refers to newly arising perfuming. If there were no such action-condition consciousness, the taking-condition could not be accomplished. The distinction of fruition refers to the maturation in the various destinies (gati) due to conditioned existence (saṃskṛta-bhava) as a condition. If there were no such thing, there would be no seeds, and the subsequent arising of phenomena could not be accomplished. The distinction of object-aspect refers to the 'self'-aspect taken by the mind (manas). If there were no such thing, the object of the mind's (manas) grasping of self could not be established.

Explanation: Having thus established the Ālaya-vijñāna, we should now reveal the distinctions of the categories of this consciousness. Among these three kinds of perfuming, the part of verbal perfuming is, for example, the verbal perfuming of the eye in the fruition consciousness, serving as the cause for the arising of that eye. When the fruition eye-organ arises later, it arises because of this verbal expression of the eye, which is said to be the cause. The distinctions of all verbal expressions of the ear and other organs are also like this. The distinction of self-view perfuming is that, due to the power of the view of self (ātma-dṛṣṭi) in the defiled mind (kliṣṭa-manas), the Ālaya-vijñāna is taken as 'self'. After perfuming arises, there is then the distinction of 'this self' and 'that other'. The distinction of existence-continuum perfuming is that, due to the power of wholesome, unwholesome, and unwavering actions, there is such a distinction in being born in the various destinies. This meaning should be known as explained in detail later in the beginning of the aspect. The distinction of origination refers to the collection of all kinds of distinctions. Newly arising perfuming refers to when perfuming initially arises. If there were no distinction of origination of this Ālaya-vijñāna, then the consciousness perfumed by the arising and ceasing of actions, due to being grasped by what is taken, would arise and manifest, and this could not be established. Being able to have subsequent arising is why this is called 'existence' (bhava). This 'existence' is the practice of the number of wholesome and unwholesome takings. The distinction of fruition is matured in the various destinies due to the collection of conditioned existence as a condition.

。若無此阿梨耶引攝分。則無有因。於後有中諸法眼等色根生起不成。此即是報果故。緣相差別者即此阿梨耶識分與彼依止染污意我見為我取緣相。若無此緣相阿梨耶識與染污意意俱身見為因此我執所緣境不成。此即是津液果。

論曰。于中相貌差別者。此識有共相有不共相。無受生種子相。有受生種子相。共相者是器世界種子故。不共相者是各別內入種子故。此共相是無受生種子。若對治起時不共相障礙滅故。共相者他分別所持。觀行者于中見清凈。如於一切物中種種樂欲種種見成故。此中有偈。

難滅及難知　　所謂共相結　觀行者心異　　于外大相中　清凈者不滅　　于中見清凈　諸佛見清凈　　成嚴凈佛剎

復有別偈。

隨種種欲樂　　種種見得成　觀人於一物　　隨種種欲樂　種種見得成　　所取唯有識

此不共相。是有受生種子。此等若不有器世界及眾生世界轉生。差別不成。

釋曰。相貌差別者有多種。于中謂共相不共相。有受生種子相無受生種子相。此阿梨耶識為一切眾生所共器世界因體。即是無受生種子。不共相阿梨耶識者。即是各各自身色等諸入因體。即是有受生種子。若離如是相類阿梨耶識。則一切眾生所共受用因。器世界則不成。如是若離第二

【現代漢語翻譯】現代漢語譯本：如果沒有這個阿梨耶識（Ālaya-vijñāna，藏識）的引攝作用，就不會有因，在後來的生命中，諸如眼等色根的生起就不會成立。這即是報果的緣故。緣相的差別在於，這個阿梨耶識與作為其所依止的染污意（kliṣṭa-manas，末那識）的我見（ātma-dṛṣṭi，我見）形成我取的緣相。如果沒有這個緣相，阿梨耶識與染污意俱生的身見（satkāya-dṛṣṭi，有身見）就不能成為我執（ātma-graha，我執）所緣的境界的因。這即是津液果。

論曰：其中的相貌差別在於，這個識有共相，有不共相；有無受生種子相，有受生種子相。共相是器世界（bhājana-loka，器世界）的種子，不共相是各個不同的內入（ādhyātmika-āyatana，內六處）的種子。這個共相是沒有受生種子的，如果對治生起時，不共相的障礙就會滅除。共相是被其他分別所持有的，觀行者在其中見到清凈，就像在一切事物中，種種樂欲和種種見解得以成就一樣。這裡有一首偈頌：

『難滅及難知，所謂共相結，觀行者心異，于外大相中，清凈者不滅，于中見清凈，諸佛見清凈，成嚴凈佛剎。』

還有另外一首偈頌：

『隨種種欲樂，種種見得成，觀人於一物，隨種種欲樂，種種見得成，所取唯有識。』

這個不共相，是有受生種子的。這些如果不存在，器世界和眾生世界（sattva-loka，有情世間）的轉變和差別就不會成立。

釋曰：相貌的差別有很多種，其中有共相和不共相，有受生種子相和無受生種子相。這個阿梨耶識是所有眾生共同的器世界的因體，即是無受生種子。不共相的阿梨耶識，即是各個自身色等諸入的因體，即是有受生種子。如果離開像這樣類似的阿梨耶識，那麼一切眾生所共同受用的因，器世界就不會成立。像這樣如果離開第二種...

【English Translation】 English version: If there were no Ālaya-vijñāna (storehouse consciousness) to perform the function of drawing together and maintaining, there would be no cause for the arising of sense faculties such as the eye, etc., in subsequent existences. This is because it is the resultant fruit. The difference in the aspect of condition (緣相) is that this Ālaya-vijñāna, together with the defiled mind (kliṣṭa-manas) that it relies on, forms the aspect of condition for the clinging to 'I' through the view of 'I' (ātma-dṛṣṭi). If there were no such aspect of condition, the Ālaya-vijñāna, together with the view of self (satkāya-dṛṣṭi) that arises with the defiled mind, could not be the cause for the object of 'I'-grasping (ātma-graha). This is the fluid fruit (津液果).

Treatise says: Among these, the difference in characteristics is that this consciousness has common characteristics and uncommon characteristics; it has the aspect of seeds that do not receive rebirth and the aspect of seeds that receive rebirth. The common characteristic is the seed of the vessel world (bhājana-loka). The uncommon characteristic is the seed of each individual internal entry (ādhyātmika-āyatana). This common characteristic is a seed that does not receive rebirth. If the antidote arises, the obstruction of the uncommon characteristic will be eliminated. The common characteristic is held by other discriminations. Practitioners see purity in it, just as various desires and views are accomplished in all things. Here is a verse:

'Difficult to extinguish and difficult to know, is what is called the bond of common characteristics. The mind of the practitioner is different in the great external aspect. The pure one does not extinguish, and sees purity in it. The Buddhas see purity, accomplishing the adornment of pure Buddha-lands.'

There is another verse:

'According to various desires and pleasures, various views are accomplished. When people look at one thing, according to various desires and pleasures, various views are accomplished. What is grasped is only consciousness.'

This uncommon characteristic is a seed that receives rebirth. If these do not exist, the transformation and difference of the vessel world and the sentient being world (sattva-loka) will not be established.

Explanation says: The differences in characteristics are many. Among them are common characteristics and uncommon characteristics, aspects of seeds that receive rebirth and aspects of seeds that do not receive rebirth. This Ālaya-vijñāna is the causal substance of the vessel world shared by all sentient beings, which is the seed that does not receive rebirth. The uncommon characteristic of Ālaya-vijñāna is the causal substance of each individual's own sense faculties such as form, etc., which is the seed that receives rebirth. If one departs from such a kind of Ālaya-vijñāna, then the cause of what is commonly used by all sentient beings, the vessel world, will not be established. Likewise, if one departs from the second kind...

阿梨耶識眾生世界不成。即如枯木無所覺知。

論曰。復有粗惡相輕安相。粗惡相者是煩惱小煩惱種子。輕安相者是有流善法種子故。若無此于果報身中。有堪能無堪能差別不成故。

釋曰。粗惡相者謂身無堪能故。輕安相者謂身有堪能故。

論曰。復有受用相不受用相。受用相者。謂果報已熟善不善種子故。不受用相者。謂言說熏習種子。無始時戲論生起種子故。若無此數數所作善惡業。得果受用此義不成。此新言說熏習出生亦不成。

釋曰。受用相者若離此阿梨耶識。數數所作善惡業得果而盡不得成。無受用相。謂言說熏習種子者。如言說熏習差別中說。無始時戲論生起。種子故者。謂無始已來俗數流佈因故。若無此不受用相。阿梨耶識則無本新言說熏習。生起不成。何以故。於世間中。無有現在言說離本得成。若本不有今亦不有故。

論曰。復有相似相。謂似幻焰夢翳等故。若無此相似相阿梨耶識。由虛妄分別種子故成顛倒相。此義不成。

釋曰。相似相者如幻事為因故。即得妄見象等相。如是如是由阿梨耶識相似相。虛妄分別種子故。有顛倒相。若無此彼顛倒相不成。

論曰。復有具相不具相。具縛者是具相世間。離欲者損減相。有學聲聞及諸菩薩一分拔離相。

【現代漢語翻譯】現代漢語譯本：阿梨耶識（Ālaya-vijñāna，又稱阿賴耶識，儲存一切種子識）如果不存在，那麼眾生的世界就無法成立，就像枯木一樣，沒有任何覺知。

論曰：阿梨耶識還具有粗惡相和輕安相。粗惡相是指煩惱和小煩惱的種子。輕安相是指有漏的善法種子。如果沒有這些，那麼在果報之身中，有堪能和無堪能的差別就無法成立。

釋曰：粗惡相是指身體沒有堪能性。輕安相是指身體具有堪能性。

論曰：阿梨耶識還具有受用相和不受用相。受用相是指果報已經成熟的善和不善的種子。不受用相是指言說熏習的種子，以及無始以來戲論生起的種子。如果沒有這些，那麼無數次所作的善惡業，得到果報受用這件事就無法成立。新的言說熏習出生也無法成立。

釋曰：受用相是指如果離開阿梨耶識，無數次所作的善惡業得到果報而消盡就無法成立。無受用相，指的是言說熏習的種子，就像在言說熏習差別中說的那樣。無始以來戲論生起的種子，指的是無始以來世俗流佈的原因。如果沒有這種不受用相，阿梨耶識就沒有本有的和新的言說熏習，生起也無法成立。為什麼呢？因為在世間中，沒有現在的言說離開根本而能成立的。如果根本沒有，現在也不會有。

論曰：阿梨耶識還具有相似相，就像幻、焰、夢、翳等一樣。如果沒有這種相似相，阿梨耶識由於虛妄分別的種子而形成顛倒相，這件事就無法成立。

釋曰：相似相就像以幻事為因，就能虛妄地見到象等相一樣。同樣，由於阿梨耶識的相似相，以及虛妄分別的種子，才會有顛倒相。如果沒有這些，顛倒相就無法成立。

論曰：阿梨耶識還具有具相和不具相。具有束縛的是具有具相的世間。遠離慾望的是損減相。有學的聲聞以及諸菩薩，具有一部分拔離相。

【English Translation】 English version: If Ālaya-vijñāna (the storehouse consciousness, storing all seeds) does not exist, then the world of sentient beings cannot be established, just like a withered tree, without any awareness.

Treatise says: Ālaya-vijñāna also has the aspects of roughness and ease. The aspect of roughness refers to the seeds of afflictions and minor afflictions. The aspect of ease refers to the seeds of wholesome dharmas with outflows. If these were absent, then the difference between capability and incapability in the fruition body could not be established.

Explanation says: The aspect of roughness refers to the body lacking capability. The aspect of ease refers to the body possessing capability.

Treatise says: Ālaya-vijñāna also has the aspects of enjoyment and non-enjoyment. The aspect of enjoyment refers to the seeds of good and unwholesome deeds whose fruition has matured. The aspect of non-enjoyment refers to the seeds of verbal imprints, and the seeds of frivolous talk arising from beginningless time. If these were absent, then the fact that the good and unwholesome deeds performed countless times result in fruition and enjoyment could not be established. The arising of new verbal imprints could also not be established.

Explanation says: The aspect of enjoyment refers to the fact that if one were to depart from Ālaya-vijñāna, the good and unwholesome deeds performed countless times, resulting in fruition and exhaustion, could not be established. The aspect of non-enjoyment refers to the seeds of verbal imprints, as described in the differentiation of verbal imprints. The seeds of frivolous talk arising from beginningless time refer to the cause of worldly proliferation since beginningless time. If this aspect of non-enjoyment were absent, Ālaya-vijñāna would not have original and new verbal imprints, and their arising could not be established. Why? Because in the world, there is no present speech that can be established apart from its root. If the root does not exist, then neither does the present.

Treatise says: Ālaya-vijñāna also has the aspect of similarity, like illusions, flames, dreams, and cataracts. If this aspect of similarity were absent, the fact that Ālaya-vijñāna forms a distorted appearance due to the seeds of false discrimination could not be established.

Explanation says: The aspect of similarity is like taking illusory events as a cause, one can falsely see the appearance of elephants, etc. Similarly, due to the aspect of similarity of Ālaya-vijñāna, and the seeds of false discrimination, there is a distorted appearance. If these were absent, the distorted appearance could not be established.

Treatise says: Ālaya-vijñāna also has the aspects of possession and non-possession. Those who are bound possess the aspect of possession in the world. Those who are detached from desire possess the aspect of diminution. Śrāvakas (hearers) who are still learning and all Bodhisattvas possess a partial aspect of liberation.

阿羅漢辟支佛如來煩惱障具拔離相。煩惱障智障具拔相者。如其所應。若無此次第滅煩惱義不成。何因緣故善惡法果報唯是無障無記。此果報是無障無記故。與善惡不相違。善惡更互相違。若果報是善惡。無有道理得滅煩惱。是故果報識唯是無障無記。

釋曰。無障無記者。于中無障者謂無染。由無染無記故名為無障無記。非如色界生以煩惱不善為無記。此果報若是善不善。則煩惱滅不得成。何以故。若是善更生善。若是不善更生不善。則生死無有盡義。生死者即是煩惱及有流善等。釋應知依止竟。

攝大乘論釋論卷第三大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第四

世親菩薩造

隋天竺三藏笈多共行矩等譯

應知勝相勝語第二之一

相章第一

論曰。已說應知依止。應知相云何可見。此略說有三種。謂依他相分別相成就相。此中何者是依他相。阿梨耶識為種子虛妄分別所攝諸識。何者是諸識謂身識身者識。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。此中身識身者識受者識。應受識正受識世識數識處識言說識。此等從言說熏習種子生。自他差別識從我見熏習種子生。善惡兩道生死識從有分熏習種

【現代漢語翻譯】現代漢語譯本阿羅漢（Arahan，已證悟的聖者）、辟支佛（Pratyekabuddha，獨覺佛）和如來（Tathagata，佛陀）都已完全斷除煩惱障。斷除煩惱障和智障的方式，應與其各自的證悟程度相應。如果不是按照這樣的次第來滅除煩惱，那麼滅除煩惱的意義就無法成立。為什麼善法和惡法的果報僅僅是無障無記（既非善非惡，沒有業力影響）呢？因為這些果報是無障無記的，所以與善惡並不衝突。而善惡本身是相互衝突的。如果果報本身是善或惡，那麼滅除煩惱就沒有道理可言。因此，果報識僅僅是無障無記的。

解釋：無障無記，其中『無障』指的是沒有染污。因為沒有染污且是無記的，所以稱為無障無記。這不像*生以煩惱不善為無記。如果這些果報是善或不善，那麼煩惱的滅除就無法實現。為什麼呢？因為如果是善，就會產生更多的善；如果是不善，就會產生更多的不善，那麼生死輪迴就沒有止境了。生死輪迴就是指煩惱和有漏的善等。應知依止的解釋到此結束。

《攝大乘論釋論》卷第三《大正藏》第31冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第四

世親菩薩造

隋朝天竺三藏笈多與行矩等譯

應知勝相勝語第二之一

相章第一

論曰：已經講述了應知依止。應知相是什麼樣的呢？簡略地說，有三種相：即依他相（Paratantra-svabhava，依他起性）、分別相（Parikalpita-svabhava，遍計所執性）和成就相（Parinispanna-svabhava，圓成實性）。這其中，什麼是依他相呢？阿梨耶識（Alaya-vijñana，阿賴耶識）作為種子，以及由虛妄分別所包含的諸識。什麼是諸識呢？即身識（kaya-vijñana，身體的感受識）、身者識（kaya-adhara-vijñana，身體的執持識）、受者識（vedaka-vijñana，感受的識別識）、應受識（vedayitavya-vijñana，應被感受的識別識）、正受識（vedana-vijñana，正在感受的識別識）、世識（loka-vijñana，世間知識）、數識（samkhya-vijñana，計數的知識）、處識（ayatana-vijñana，處所的知識）、言說識（abhilapa-vijñana，語言的知識）、自他差別識（atmapara-visesa-vijñana，自他差別的知識）、善惡兩道生死識（kusala-akusala-dvaya-gati-marana-vijñana，善惡兩道的生死知識）。其中，身識、身者識、受者識、應受識、正受識、世識、數識、處識、言說識，這些是從言說熏習的種子所生。自他差別識是從我見熏習的種子所生。善惡兩道生死識是從有分熏習的種子所生。

【English Translation】 English version The Arhat (Arahan, a perfected being), Pratyekabuddha (a solitary Buddha), and Tathagata (Tathagata, the Buddha) have all completely eradicated the obstructions of afflictions. The manner of eradicating the obstructions of afflictions and the obstructions of knowledge should correspond to their respective levels of enlightenment. If afflictions are not extinguished in this order, then the meaning of extinguishing afflictions cannot be established. Why are the retributions of good and evil deeds only 'unobstructed and neutral' (neither good nor evil, without karmic influence)? Because these retributions are unobstructed and neutral, they do not conflict with good and evil. Good and evil themselves are mutually conflicting. If the retributions themselves were good or evil, then there would be no reason to extinguish afflictions. Therefore, the retribution consciousness is only unobstructed and neutral.

Explanation: 'Unobstructed and neutral,' where 'unobstructed' refers to the absence of defilement. Because it is without defilement and is neutral, it is called unobstructed and neutral. This is not like *birth being neutral due to afflictions and unwholesomeness. If these retributions were good or unwholesome, then the extinction of afflictions could not be achieved. Why? Because if it is good, it will generate more good; if it is unwholesome, it will generate more unwholesome, then the cycle of birth and death would have no end. The cycle of birth and death refers to afflictions and contaminated good, etc. The explanation of 'basis of what should be known' ends here.

Treatise on the Summary of the Great Vehicle, Commentary, Volume 3 Taisho Tripitaka, Volume 31, No. 1596, Treatise on the Summary of the Great Vehicle, Commentary

Treatise on the Summary of the Great Vehicle, Commentary, Volume 4

Composed by Bodhisattva Vasubandhu

Translated by Gupta, the Tripiṭaka Master from India of the Sui Dynasty, together with Xingju, etc.

The Second of 'Knowing the Superior Characteristics and Superior Words'

Chapter One on Characteristics

Treatise: Having already discussed the 'basis of what should be known,' what are the 'characteristics of what should be known'? Briefly speaking, there are three types of characteristics: namely, the dependent characteristic (Paratantra-svabhava, the nature of dependence), the imputed characteristic (Parikalpita-svabhava, the nature of imputation), and the perfected characteristic (Parinispanna-svabhava, the nature of perfect accomplishment). Among these, what is the dependent characteristic? The Alaya-vijñana (Alaya-vijñana, storehouse consciousness) as the seed, and the various consciousnesses contained by false discrimination. What are the various consciousnesses? Namely, kaya-vijñana (body consciousness, the consciousness of bodily sensation), kaya-adhara-vijñana (body-support consciousness, the consciousness that supports the body), vedaka-vijñana (experiencer consciousness, the consciousness that experiences), vedayitavya-vijñana (experiencable consciousness, the consciousness that can be experienced), vedana-vijñana (feeling consciousness, the consciousness of feeling), loka-vijñana (world consciousness, the consciousness of the world), samkhya-vijñana (number consciousness, the consciousness of numbers), ayatana-vijñana (sense-base consciousness, the consciousness of sense-bases), abhilapa-vijñana (language consciousness, the consciousness of language), atmapara-visesa-vijñana (self-other difference consciousness, the consciousness of self and other differences), kusala-akusala-dvaya-gati-marana-vijñana (consciousness of good and evil paths of birth and death, the consciousness of good and evil paths of birth and death). Among these, kaya-vijñana, kaya-adhara-vijñana, vedaka-vijñana, vedayitavya-vijñana, vedana-vijñana, loka-vijñana, samkhya-vijñana, ayatana-vijñana, abhilapa-vijñana, these arise from the seeds of linguistic habituation. Atmapara-visesa-vijñana arises from the seeds of habituation of the view of self. Kusala-akusala-dvaya-gati-marana-vijñana arises from the seeds of habituation of the bhavanga (life-continuum).

子生。此等諸識攝一切界趣。及煩惱等依他相虛妄分別故。得顯現。此等諸識虛妄分別所攝。唯是識量。無所有不實義顯現依止。此是依他相。

釋曰。今釋應知相中。依他相略說者。謂總要而說故。虛妄分別所攝者虛妄分別體性故。此中身識者謂眼等五界。身者識者謂染污意。受者識者謂意界。應受識者謂色等六外界。正受識者謂六識界。世識者謂生死相續不斷。數識者謂算計。處識者謂器世界言說。識者謂見聞覺知四種言說。此等九識皆是應知依止。見聞等名言熏習差別為因。自他差別識者謂依止身差別。以我見熏習為因。善惡兩道生死識者謂生死趣無量種。從有分熏習種子生。此等諸識者次前所說諸識。攝一切界趣煩惱者謂三界五趣及煩惱等。攝者彼識體性故。依他相者依他為體故。此中虛妄分別所攝者。是彼體性故。無所有不實義。顯現依止者。是無所有不實義顯現因故。此中無所有者無實體故。如我塵無有實義。于無所有中執取譬如我。即是無所有而有我相顯現。此所依止名顯現依止。依止者因義故即是依他相。

論曰。此中何者是分別相。于唯是識量無有義中。有義顯現故。

釋曰。分別相中言無有義者。譬如實無有我。此唯有識量者。于無有義中而顯現故。譬如我唯相似顯現故。為

【現代漢語翻譯】現代漢語譯本：子生。這些識涵蓋了一切界、趣，以及煩惱等，因為依他起相是虛妄分別的緣故，所以才得以顯現。這些識被虛妄分別所攝，僅僅是識的量，並無真實存在的意義顯現作為其所依止。這就是依他起相。

釋曰：現在解釋應知相中的依他起相，簡略地說，就是總要而言。『虛妄分別所攝』，是因為虛妄分別的體性。這裡說的『身識』，指的是眼等五根；『身者識』，指的是染污意（末那識）；『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；『數識』，指的是算計；『處識』，指的是器世界（物理世界）的言說；『識者』，指的是見、聞、覺、知四種言說。這九種識都是應知的所依止，以見聞等名言熏習的差別作為原因。『自他差別識』，指的是依止身體的差別，以我見熏習作為原因。『善惡兩道生死識』，指的是生死輪迴于無量種趣，從有分（阿賴耶識）熏習的種子生起。『此等諸識』，指的是前面所說的各種識。『攝一切界趣煩惱』，指的是三界五趣以及煩惱等。『攝』，是因為那些識的體性。『依他相』，是因為依他為體。『虛妄分別所攝』，是那些識的體性。『無所有不實義，顯現依止』，是無所有不實義顯現的原因。這裡說的『無所有』，是因為沒有實體，例如我、塵等沒有真實的意義。在無所有中執取，譬如『我』，明明是無所有，卻有『我』的相顯現。這所依止的，名為『顯現依止』。『依止』，是原因的意思，也就是依他起相。

論曰：這裡面，什麼是分別相呢？就是在唯是識的量，沒有真實意義的情況下，卻有意義顯現的緣故。

釋曰：分別相中說的『無有義』，譬如實際上沒有『我』，這僅僅是識的量，在沒有意義的情況下卻顯現，譬如『我』僅僅是相似的顯現。

【English Translation】 English version: 'Son, these consciousnesses encompass all realms, destinies, and afflictions, etc. Because the dependent nature (paratantra-lakshana) is characterized by false discrimination, they appear. These consciousnesses are encompassed by false discrimination, and are merely the measure of consciousness. There is no real meaning that appears as their support. This is the dependent nature.'

Commentary: Now, explaining the dependent nature within the knowable aspects, briefly speaking, it means speaking in general terms. 'Encompassed by false discrimination' means because of the nature of false discrimination. Here, 'body consciousness' refers to the five sense faculties (eye, ear, nose, tongue, and body). 'The body-er consciousness' refers to the defiled mind (manas). 'The receiver consciousness' refers to the mind element (mano-dhatu). 'The consciousness to be received' refers to the six external objects such as form, etc. 'The rightly receiving consciousness' refers to the six consciousnesses. 'World consciousness' refers to the continuous stream of birth and death. 'Number consciousness' refers to calculation. 'Place consciousness' refers to the speech of the container world (physical world). 'Consciousness-er' refers to the four kinds of speech: seeing, hearing, feeling, and knowing. These nine consciousnesses are all knowable supports, with the differences in the habitual tendencies of names and forms of seeing and hearing as the cause. 'Self-other differentiating consciousness' refers to the difference based on the body, with the habitual tendency of the view of self as the cause. 'Good and evil two paths birth-death consciousness' refers to the countless kinds of destinies in the cycle of birth and death, arising from the seeds habituated in the store consciousness (alaya-vijnana). 'These consciousnesses' refers to the various consciousnesses mentioned earlier. 'Encompass all realms, destinies, and afflictions' refers to the three realms, five destinies, and afflictions, etc. 'Encompass' means because of the nature of those consciousnesses. 'Dependent nature' means taking dependence as its nature. 'Encompassed by false discrimination' is the nature of those consciousnesses. 'No real meaning appears as their support' means it is the cause of the appearance of no real meaning. Here, 'no real meaning' means there is no substance, such as self, dust, etc., which have no real meaning. Grasping in the non-existent, for example, 'self,' which is clearly non-existent, yet the appearance of 'self' arises. This support is called 'appearance support.' 'Support' means cause, which is the dependent nature.

Treatise: 'Here, what is the aspect of discrimination? It is because, in the measure of consciousness alone, where there is no real meaning, there is the appearance of meaning.'

Commentary: In the aspect of discrimination, 'no real meaning' is spoken of, for example, there is actually no 'self.' This is merely the measure of consciousness, appearing where there is no meaning, for example, 'self' is merely a similar appearance.

義顯現者為所取相顯現。譬如無我而我相顯現故。

論曰。此中何者是成就相。即此依他相中。彼義相畢竟無所有故。

釋曰。成就相者此無所有不實義。顯現因中彼不實義顯現無所有故。如我相似相實無所有。然無我是有。

論曰。此中身識身者識受者識。應知是眼等六內界。應受識者應知是色等六外界。正受識者應知是眼等六識界。其餘識即是此等諸識差別。應知如是等識唯是識量以無義故。此中以何為譬。以夢等譬喻顯示應知。譬如夢中離義獨唯有識。種種色聲香味觸舍林地山等義相似相顯現。此中實無有義。以如此譬應知一切處唯有識。以此為首。復有幻鹿渴翳等譬喻。應知猶如夢等覺時一切處唯有識。如夢唯是識者覺時何故不如是轉。實智覺者亦如是轉。如正夢時此覺不生。若夢覺已此智即生。如是未得真實智覺此智不生。若得真實智覺此智即生。若未有真實智覺云何于唯識得起比知。由阿含及道理。阿含者如十地經中世尊說。三界唯心故。又解節經中世尊說。時彌勒菩薩問世尊言。所有三昧境像云何與定心為可說異為不可說異。世尊言彌勒不異。何以故。定心所緣唯識所顯。我說為識。世尊。若三昧境像不異定心。云何彼心還取彼心。彌勒。無有一法能取余法。然彼心即如是生亦如是

【現代漢語翻譯】現代漢語譯本：義顯現者為所取相顯現。譬如無我而我相顯現故。

論曰：此中何者是成就相？即此依他相中，彼義相畢竟無所有故。

釋曰：成就相者，此無所有不實義。顯現因中，彼不實義顯現無所有故。如我相似相實無所有，然無我是有。

論曰：此中身識身者識受者識，應知是眼等六內界（眼、耳、鼻、舌、身、意六種內在感覺器官）。應受識者，應知是色等六外界（色、聲、香、味、觸、法六種外在感覺對像）。正受識者，應知是眼等六識界（眼識、耳識、鼻識、舌識、身識、意識六種由感覺器官產生的意識）。其餘識即是此等諸識差別。應知如是等識唯是識量，以無義故。此中以何為譬？以夢等譬喻顯示應知。譬如夢中離義獨唯有識，種種色聲香味觸舍林地山等義相似相顯現。此中實無有義。以如此譬應知一切處唯有識。以此為首，復有幻鹿渴翳等譬喻。應知猶如夢等覺時一切處唯有識。如夢唯是識者，覺時何故不如是轉？實智覺者亦如是轉。如正夢時此覺不生，若夢覺已此智即生。如是未得真實智覺此智不生，若得真實智覺此智即生。若未有真實智覺，云何于唯識得起比知？由阿含及道理。阿含者，如十地經中世尊說：『三界唯心』故。又解節經中世尊說：時彌勒菩薩（Maitreya Bodhisattva）問世尊言：『所有三昧境像云何與定心為可說異為不可說異？』世尊言：『彌勒（Maitreya），不異。何以故？定心所緣唯識所顯，我說為識。』世尊：『若三昧境像不異定心，云何彼心還取彼心？』彌勒（Maitreya）：『無有一法能取余法，然彼心即如是生亦如是。』

【English Translation】 English version: The appearance of meaning is the appearance of what is apprehended. For example, the appearance of 'I' arises even though there is no self.

The Treatise says: Among these, which is the aspect of accomplishment? It is that within this dependent nature, the aspect of meaning is ultimately non-existent.

The Explanation says: The aspect of accomplishment is this non-existent, unreal meaning. Because in the cause of appearance, that unreal meaning appears as non-existent. Just like the appearance of 'I', which is similar to self, is truly non-existent, but the absence of self is existent.

The Treatise says: Here, the body of body-consciousness, the consciousness of the receiver, should be understood as the six internal realms (the six internal sense organs: eye, ear, nose, tongue, body, and mind). What is received by consciousness should be understood as the six external realms (the six external sense objects: form, sound, smell, taste, touch, and dharma). What is rightly received by consciousness should be understood as the six realms of consciousness (the six consciousnesses arising from the sense organs: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). The remaining consciousnesses are simply differentiations of these consciousnesses. It should be understood that these consciousnesses are only the measure of consciousness, because there is no meaning. What is used as an analogy here? It should be understood by using analogies such as dreams. For example, in a dream, apart from meaning, there is only consciousness; various appearances similar to meanings such as forms, sounds, smells, tastes, touches, houses, forests, lands, and mountains appear. In this, there is truly no meaning. With such an analogy, it should be understood that in all places there is only consciousness. Taking this as the beginning, there are also analogies such as illusory deer, thirst, and cataracts. It should be understood that just like in dreams, when awakened, in all places there is only consciousness. If dreams are only consciousness, why does it not transform in the same way when awake? Those who are awakened by true wisdom also transform in the same way. Just as this awakening does not arise when one is truly dreaming, if one awakens from the dream, this wisdom arises immediately. Likewise, if one has not attained the awakening of true wisdom, this wisdom does not arise. If one attains the awakening of true wisdom, this wisdom arises immediately. If there is no awakening of true wisdom, how can one infer the existence of only consciousness? Through the Agamas and reasoning. As for the Agamas, as the World-Honored One said in the Ten Stages Sutra: 'The three realms are only mind.' Also, in the Saṃdhinirmocana Sūtra, the World-Honored One said: At that time, Maitreya Bodhisattva (Maitreya Bodhisattva) asked the World-Honored One: 'How are all the samadhi images said to be different or not different from the mind in samadhi?' The World-Honored One said: 'Maitreya (Maitreya), not different. Why? What is cognized by the mind in samadhi is only what is manifested by consciousness; I call it consciousness.' The World-Honored One: 'If the samadhi images are not different from the mind in samadhi, how does that mind grasp that mind?' Maitreya (Maitreya): 'There is no dharma that can grasp another dharma, but that mind arises just like that and is just like that.'

顯現。譬如因面見影言我見影。謂所見影異於自面。彼心亦爾如是生起。即于彼心。謂有別物可見。由此阿含及道理故得顯現。

釋曰。此唯有識者。如十地經及解節經所說故。此攀緣唯識所顯故。我說唯識者此所攀緣唯識所顯。此有何義為顯唯識離義故。由是識所攝故。佛言我說為識顯彼三昧境界是識故。然如是生起者為彼相類而生故。于中取為別義者。于中謂於三昧境界中。取為別義者于彼識影謂有別物。為所取體故。

論曰。如是于靜心中。若見青等爾焰影像。即見自心無別青等義。由此道理菩薩於一切識中。應須比知唯是識量。又此青等非憶持識。以所見境界現前住故。于聞思中所有憶持識。攀緣過去但是彼影故成唯識。以此比量雖未得真如智覺于唯識中則得比知。

釋曰。此三昧境界。青等影像亦非憶持識何以故。以非如昔所見。即于彼方處如是念知故。以現前故。彼所有憶持識闇昧。此現前住者所見明凈。若言于聞思中數習故。彼雖過去後思念時如昔而生。此亦如是者。彼聞思已過去。今則無有。于無有中若更生。此即是識似彼而生。非過去已滅聞思。是故此義于成唯識塵無所有即得成就。

論曰。如前所說種種識。譬如夢等者此中眼識等識體唯識得成。眼根等識體是色。唯識

【現代漢語翻譯】現代漢語譯本：顯現。譬如因為看見鏡中的影像就說我看見了影像，認為所見的影像不同於自己的面容。他們的心也像這樣生起，就在那心中，認為有別的東西可以被看見。由於這個阿含經（Āgama，佛教經典）和道理，（唯識）得以顯現。

解釋：這隻有識（vijñāna，意識）存在，如《十地經》（Daśabhūmika Sūtra）和《解深密經》（Saṃdhinirmocana Sūtra）所說。因為這攀緣的是唯識所顯現的，所以我說唯識，這所攀緣的只是唯識所顯現的。這有什麼意義呢？爲了顯示唯識而遠離外境的意義。由於這是識所攝持的緣故，佛說我所說是識所顯現的三昧（samādhi，禪定）境界，是因為它是識的緣故。然而，這樣生起，是因為與那（境界）相似而生起。在其中取為別義，在其中，指的是在三昧境界中，取為別義，指的是在那識的影像中，認為有別的東西，作為所取（grāhya，被認知的事物）的本體。

論：像這樣在靜心中，如果看見青色等的閃耀影像，就是看見了自己的心，沒有別的青色等外境的意義。由於這個道理，菩薩（bodhisattva，覺悟的有情）在一切識中，應該需要比較認知這只是識的量（識的範圍）。而且這青色等不是憶持識（smṛti-vijñāna，記憶的意識），因為所見的境界是現前存在的緣故。在聽聞和思惟中所擁有的憶持識，攀緣的是過去，只是那（過去）的影像，因此成就了唯識。用這個比量，即使沒有得到真如（tathatā，事物的真實本性）的智慧覺悟，也能在唯識中得到比較認知。

解釋：這三昧境界中的青色等影像也不是憶持識，為什麼呢？因為它不像過去所見的那樣，就在那個地方像那樣念知。因為它（青色等影像）是現前存在的緣故。那所有的憶持識是闇昧的，這現前存在的（青色等影像）是明凈的。如果說在聽聞和思惟中多次練習的緣故，它雖然是過去的，但在後來思念的時候像過去那樣產生，這（三昧境界中的青色等影像）也像這樣嗎？那聽聞和思惟已經過去，現在就沒有了。在沒有中如果再生起，這也就是識，類似那（過去的聽聞和思惟）而生起，不是過去已經滅去的聽聞和思惟。所以這個意義在於，在成就唯識時，塵（外境）無所有就得以成就。

論：如前面所說的種種識，譬如夢等，這其中眼識（cakṣur-vijñāna，視覺意識）等識的本體是唯識得以成立。眼根（cakṣur-indriya，視覺器官）等識的本體是色（rūpa，物質），唯識。

【English Translation】 English version: Manifestation. For example, because one sees a reflection in a mirror, one says, 'I see a reflection,' considering the reflection seen to be different from one's own face. Their minds arise in the same way, thinking that there is something separate that can be seen within that mind. Due to this Āgama (Buddhist scriptures) and reasoning, (Vijñānavāda) is manifested.

Explanation: This is only consciousness (vijñāna), as stated in the Daśabhūmika Sūtra (Ten Stages Sutra) and the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra). Because this clings to what is manifested by Vijñaptimātratā (representation-only), I say Vijñaptimātratā; what is clung to is only manifested by Vijñaptimātratā. What is the meaning of this? It is to reveal Vijñaptimātratā and to be apart from the meaning of external objects. Because this is contained by consciousness, the Buddha said, 'What I say is the realm of samādhi (meditative absorption) manifested by consciousness,' because it is consciousness. However, it arises in this way because it arises similarly to that (realm). Taking it as a separate meaning within it, 'within it' refers to within the realm of samādhi; taking it as a separate meaning refers to thinking that there is something separate in that image of consciousness, as the essence of what is grasped (grāhya).

Treatise: In this way, in a quiet mind, if one sees shimmering images of blue, etc., one sees one's own mind, without the meaning of separate external objects such as blue, etc. Due to this reasoning, bodhisattvas (enlightenment beings) should compare and recognize that everything in all consciousnesses is only the measure of consciousness (the scope of consciousness). Moreover, these blue, etc., are not memory-consciousness (smṛti-vijñāna), because the seen realm is present. The memory-consciousness that exists in hearing and thinking clings to the past and is only an image of that (past), thus accomplishing Vijñaptimātratā. With this analogy, even if one has not attained the wisdom-awakening of tathatā (suchness), one can attain comparative knowledge in Vijñaptimātratā.

Explanation: These images of blue, etc., in the realm of samādhi are also not memory-consciousness. Why? Because it is not like what was seen in the past, knowing it in that place in that way. Because it (the images of blue, etc.) is present. All that memory-consciousness is obscure; what is present (the images of blue, etc.) is clear and pure. If it is said that because of repeated practice in hearing and thinking, although it is past, it arises like the past when thinking about it later, is this (the images of blue, etc., in the realm of samādhi) also like that? That hearing and thinking have already passed, and now there is nothing. If it arises again in nothingness, this is consciousness, arising similarly to that (past hearing and thinking), not the past, extinguished hearing and thinking. Therefore, the meaning of this is that in accomplishing Vijñaptimātratā, the non-existence of dust (external objects) is accomplished.

Treatise: As the various consciousnesses mentioned earlier, such as dreams, etc., among these, the essence of consciousnesses such as eye-consciousness (cakṣur-vijñāna) is established as Vijñaptimātratā. The essence of consciousnesses such as the eye-organ (cakṣur-indriya) is rūpa (form), Vijñaptimātratā.

道理復云何可見此等由阿含及道理已如前說。此等若是識體何故似色顯現。一類堅住相續轉也。顛倒等煩惱住持故。若異此于無義中義顛倒則不成。若無此煩惱障智障等染則不成。此若無此清凈亦不成。是故眼等如是生起得成。此中有偈。

亂因及亂體　　所謂色識體　及非色識體　　前無後亦無

釋曰。眼識等識體非色故唯識得成。眼根等識體是色云何成唯識也。此等如前阿含及道理中已具顯示。一類堅住相續轉者。一類者相似故。堅住者多時住故。由煩惱障智障顛倒煩惱為因故。住持者即是因也。若離如是等生起。則無非義為義顛倒心。若無此煩惱障染智障染則不有。此義以偈顯示。亂因及亂體者。謂色識體及非色識體。如其次第此中色識體為亂因。非色識為亂體。此因體色識若不有。彼果體非色識亦無。

差別章第二

論曰。何故身識身者識。受者識應受識正受識。於一切有身份共有和合生。顯生分受用滿足故。何故世識等諸識。如前所說種種識生。無始時生死流轉不斷故。無量眾生界故。無量世界故。無量所作事更互言說故。無量攝取受用差別故。無量愛非愛業受用果報差別故。受無量生老死差別故。云何成立此等諸識令成唯識。略說有三相。唯量義無所有故。唯二謂有相及見識故

【現代漢語翻譯】現代漢語譯本：道理又如何能被理解呢？這些道理可以通過阿含（Āgama，聖典）和邏輯推理來理解，正如之前所說。如果這些是識（vijñāna，意識）的自體，為什麼會顯現為色的（rūpa，物質）現象呢？因為它們是同一類別的，堅固持續，並且相續流轉。這是由於顛倒等煩惱的住持。如果不是這樣，那麼在無意義之中產生意義的顛倒就不會成立。如果沒有這些煩惱障（kleśāvaraṇa，煩惱障）和智障（jñeyāvaraṇa，所知障）等染污，那麼這些染污就不會存在。如果沒有這些，那麼清凈也不會成立。因此，眼等（眼睛等感官）才能如此生起並得以成立。這裡有一首偈頌：『亂因及亂體，所謂色識體，及非色識體，前無後亦無。』解釋：眼識等識的自體不是色，因此唯識（vijñapti-mātra，唯識）得以成立。眼根等識的自體是色，如何能成立唯識呢？這些已經在之前的阿含和道理中詳細闡述過了。『一類堅住相續轉』，『一類』是指相似性，『堅住』是指長時間存在，這是由於煩惱障、智障和顛倒煩惱作為原因。『住持』就是指原因。如果脫離了這些生起，那麼就不會有把非意義當作意義的顛倒心。如果沒有這些煩惱障染和智障染，那麼它們就不會存在。這個意義用偈頌來顯示：『亂因及亂體』，指的是色識體和非色識體。按照順序，色識體是亂因，非色識體是亂體。如果作為因的色識體不存在，那麼作為果的非色識體也不會存在。差別章第二論曰：為什麼身識（kāya-vijñāna，身識）是『身者識』，受者識（vedanā-vijñāna，感受識）應是『受識』，正受識（saṃjñā-vijñāna，想識）應是『正受識』呢？因為它們在一切有身份中共同和合而生，顯現生分，受用滿足。為什麼世識等諸識，如前所說種種識生起呢？因為無始以來的生死流轉沒有間斷。因為有無量眾生界，因為有無量世界，因為有無量所作之事互相言說，因為有無量攝取受用的差別，因為有無量愛非愛業受用果報的差別，因為承受無量生老死的差別。如何成立這些識，使之成為唯識呢？簡略地說，有三種相：唯是量的意義，沒有實在的所取（無所有）；唯有二，即有相（sākāra，有相分）和見識（darśana-vijñāna，見分）。

【English Translation】 English version: Furthermore, how can these principles be understood? These can be understood through the Āgamas (scriptures) and reasoning, as previously explained. If these are the essence of consciousness (vijñāna), why do they appear as phenomena of form (rūpa)? Because they are of the same category, firmly established, and continuously transforming. This is due to the sustaining influence of afflictions such as inversions. If it were not so, the inversion of taking non-meaning as meaning would not be established. If there were no defilements such as afflictive obstructions (kleśāvaraṇa) and cognitive obstructions (jñeyāvaraṇa), then these defilements would not exist. If these did not exist, then purity would not be established either. Therefore, the eye and other sense organs arise and are established in this way. Here is a verse: 『The cause of confusion and the confused entity, namely the entity of form-consciousness, and the entity of non-form-consciousness; if the former does not exist, the latter also does not exist.』 Explanation: The essence of consciousness such as eye-consciousness is not form, therefore the doctrine of Consciousness-Only (vijñapti-mātra) is established. The essence of consciousness such as the eye-organ is form, how can Consciousness-Only be established? These have already been fully explained in the previous Āgamas and reasoning. 『Of the same category, firmly established, and continuously transforming,』『of the same category』 refers to similarity, 『firmly established』 refers to existing for a long time, due to afflictive obstructions, cognitive obstructions, and inverted afflictions as the cause. 『Sustaining influence』 refers to the cause. If these arisings are absent, then there would be no inverted mind that takes non-meaning as meaning. If these afflictive obstructions and cognitive obstructions are absent, then they would not exist. This meaning is shown by the verse: 『The cause of confusion and the confused entity』 refers to the entity of form-consciousness and the entity of non-form-consciousness. In order, the entity of form-consciousness is the cause of confusion, and the entity of non-form-consciousness is the confused entity. If the entity of form-consciousness as the cause does not exist, then the entity of non-form-consciousness as the result also does not exist. Chapter Two on Distinctions The treatise says: Why is body-consciousness (kāya-vijñāna) 『consciousness of the body,』 feeling-consciousness (vedanā-vijñāna) should be 『feeling-consciousness,』 and perception-consciousness (saṃjñā-vijñāna) should be 『perception-consciousness』? Because they arise together in common with all bodily parts, manifesting the arising aspect, and fulfilling the enjoyment. Why do the worldly consciousnesses and other consciousnesses arise in various ways as previously described? Because the cycle of birth and death since beginningless time has not ceased. Because there are limitless realms of beings, because there are limitless worlds, because there are limitless actions done with mutual speech, because there are limitless differences in grasping and enjoyment, because there are limitless differences in the fruition of loving and unloving karma, because there are limitless differences in experiencing birth, old age, and death. How can these consciousnesses be established to become Consciousness-Only? Briefly speaking, there are three aspects: it is only the meaning of measurement, without any real object (non-existent); there are only two, namely the image-bearing aspect (sākāra) and the perceiving consciousness (darśana-vijñāna).

。唯種種謂種種相生起故。此等諸識無有義故故名唯量。有相及見眼等諸識。以色等為相。以彼等識為見。乃至身識為見故。意識者以眼等一切識體乃至法識為相。以意識識為見。意識能分別故。又似一切識生起故。此中有偈。

唯量二種種　　觀行人能入　得入唯心時　　此心亦滅離

釋曰。云何名具足身份受用。此身識身者識受者識等五識。應知一切有身者。一時有故。共有者一時生故。所顯者因體故成立三種唯識義。如前長行及此偈顯示。于長行中言唯量者。唯是識量故。一切所有諸識皆唯識量。何以故。由所識義無所有故。唯二者成立有相及見故。即此一識一分成相。第二分成見。此是眼等識二分故。成立種種者還即此一識。隨所起一分種種相生。第二分為能取故。若意識所取。彼一切眼等識乃至法識為相。即此意識為見故。種種者唯意識為彼事。以不定故。其餘諸識有定境界。又不分別故。是故若能分別則名為見。以如是道理得成唯識。偈言。入唯量者無有義故。入唯二者有相及見識故。入種種者由識種種相貌生故。觀行人能入者。謂修行人相應故。何故得入唯心時。此心亦滅離也。由正入唯心時則義無所有。識亦不有。若無所取義。云何得有能取心也。唯二及種種者。但是說入唯量因緣。余

【現代漢語翻譯】現代漢語譯本：唯，種種是指種種相的生起。這些識沒有實際意義，所以稱為『唯量』。有相和見，比如眼等諸識（視覺等各種意識），以色等（顏色等）為相，以彼等識為見。乃至身識（身體的意識）為見。意識則以眼等一切識的本體，乃至法識（對法的意識）為相，以意識本身為見。因為意識能夠分別。又因為意識似乎能生起一切識。這裡有一首偈頌：『唯量二種種，觀行人能入，得入唯心時，此心亦滅離。』解釋：什麼叫做具足身份受用？此身識身（身體的意識），識受者識（感受的意識）等五識，應當知道一切有身者，一時都有這些識。共有者，是因為這些識同時產生。所顯者，是因為本體的緣故。成立三種唯識的意義，如前面的長行文和這首偈頌所顯示。在長行文中說『唯量』，是因為僅僅是識的量。一切所有的識都是唯識的量。為什麼呢？因為所認識的意義並不真實存在。『唯二』是指成立有相和見。即此一識，一部分成為相，第二部分成為見。這是因為眼等識有二分。成立『種種』，還是指這一個識，隨著所生起的一部分，種種相產生，第二部分作為能取。如果意識所取，那麼一切眼等識乃至法識都成為相，即此意識成為見。『種種』僅僅是指意識，因為意識是不確定的。其餘的識有確定的境界，而且不能分別。所以，如果能夠分別，就稱為見。以這樣的道理才能成就唯識。偈頌說：『入唯量』，是因為沒有實際意義。『入唯二』，是因為有相和見識。『入種種』，是因為識的種種相貌產生。『觀行人能入』，是指修行人相應。為什麼『得入唯心時，此心亦滅離』呢？因為真正進入唯心的時候，意義就不存在了，識也不存在了。如果沒有所取的意義，怎麼會有能取的心呢？『唯二』和『種種』，只是說明進入唯量的因緣，其餘的...

【English Translation】 English version: 『Only』 and 『various』 refer to the arising of various appearances. These consciousnesses have no real meaning, hence they are called 『only quantity』. There are appearance and perception, such as the eye consciousness (visual consciousness, etc.), which take forms (colors, etc.) as their appearance and those consciousnesses as their perception. Even the body consciousness (consciousness of the body) is perception. The mind consciousness (意識) takes the essence of all consciousnesses, such as eye consciousness, and even dharma consciousness (consciousness of dharmas) as its appearance, and the mind consciousness itself as its perception, because the mind consciousness can discriminate. Also, because the mind consciousness seems to give rise to all consciousnesses. Here is a verse: 『Only quantity, two kinds, the contemplator can enter, when one enters only mind, this mind also ceases and departs.』 Explanation: What is called complete enjoyment of bodily faculties? This body consciousness (身識身), the consciousness of the experiencer (識受者識), and the other five consciousnesses, it should be known that all those with bodies have these consciousnesses at the same time. 『Shared』 is because these consciousnesses arise simultaneously. 『What is revealed』 is because of the nature of the essence. Establishing the meaning of the three kinds of only-consciousness is as shown in the preceding long passage and this verse. In the long passage, 『only quantity』 is mentioned because it is merely the quantity of consciousness. All consciousnesses are the quantity of only-consciousness. Why? Because the meaning of what is cognized does not truly exist. 『Two kinds』 refers to establishing appearance and perception. That is, this one consciousness, one part becomes appearance, and the second part becomes perception. This is because the eye consciousness has two parts. Establishing 『various』 still refers to this one consciousness, with the part that arises, various appearances arise, and the second part acts as the grasper. If the mind consciousness grasps, then all eye consciousnesses and even dharma consciousnesses become appearance, and this mind consciousness becomes perception. 『Various』 only refers to the mind consciousness, because the mind consciousness is uncertain. The other consciousnesses have definite boundaries and cannot discriminate. Therefore, if one can discriminate, it is called perception. With such reasoning, only-consciousness can be accomplished. The verse says: 『Entering only quantity』 is because there is no real meaning. 『Entering two kinds』 is because there are appearance and perception consciousnesses. 『Entering various』 is because the various appearances of consciousness arise. 『The contemplator can enter』 refers to the practitioner being in accordance. Why 『when one enters only mind, this mind also ceases and departs』? Because when one truly enters only-mind, meaning does not exist, and consciousness also does not exist. If there is no meaning to be grasped, how can there be a mind that grasps? 『Two kinds』 and 『various』 only explain the causes and conditions for entering only quantity, the rest...

義如前所說。

論曰。一種諸師說。即此意識彼彼依止生。得彼彼名。如意思得身口業名。此意識於一切依止處。生種種相貌。似二而生唯似義故。似分別故。一切處亦似觸而生。色界中意識依止身故。如余色根依止身故。

釋曰。有諸菩薩。欲令唯有一意識次第生起。今當顯示。譬如意思得身口業名者。如意思于身門中生名身業。于口門中生名口業。意業亦爾。如是一意識若依止眼生則得眼識名。如是乃至依止身生得身識名。此中離意識外更無餘識。唯除阿梨耶識。若汝言眼等根無分別。若意識依止彼生亦應無分別。如染污意依止染污故。生起亦染污。此亦應爾者。如論說於一切依止處。生種種相貌似二而生。唯似義故似分別故。是故無妨。于中一切依止處者。謂依止眼等處故。種種相貌似二而生者唯似義故似分別故。由此二句故可得了知。此二句所說即是一識一分似唯義而生。第二分于彼似義中。似分別而生。是故前說無過。又一切處亦似觸而生。謂于有色處心在定中。五識不行於色身中有內受生。如余色根依止於身者。如眼等根依止於身。此諸根由依止身故即于自身能作損益。意識亦爾。依止身故令身損益。應知復有別義如身根依止於身。若有外緣來觸。即于身根中似觸而生。此似觸生時即于自依

【現代漢語翻譯】現代漢語譯本：意義如前面所說。

論曰：有一種諸位老師的說法，就是這個意識依止於不同的處所而生起，獲得不同的名稱。例如意思（Manas，末那識）依止於身而產生身業之名，依止於口而產生口業之名。這個意識在所有依止之處，生起種種不同的相貌，雖然看起來像是二元對立而生起，但僅僅是相似而已，因為只是相似於分別。在所有處所，意識也看起來像是觸覺而生起。**中的意識依止於身體的緣故，就像其他的色根依止於身體的緣故。

釋曰：有些菩薩，想要使唯有一個意識次第生起。現在應當說明。譬如意思得到身業、口業之名，就像意思在身門中生起，名為身業；在口門中生起，名為口業。意業也是如此。像這樣，一個意識如果依止於眼而生起，就得到眼識之名；像這樣乃至依止於身而生起，就得到身識之名。這裡除了意識之外，沒有其他的識，唯有阿梨耶識（Ālaya-vijñāna，藏識）。如果你們說眼等根沒有分別能力，如果意識依止於它們而生起，也應該沒有分別能力。就像染污的意依止於染污的處所，生起也是染污的。這裡也應該如此，就像論中所說，在所有依止之處，生起種種不同的相貌，看起來像是二元對立而生起，但僅僅是相似而已，因為只是相似於分別。因此沒有妨礙。在所有依止之處，指的是依止於眼等處所的緣故。種種相貌看起來像是二元對立而生起，僅僅是相似而已，因為只是相似於分別。由此兩句話，可以得知，這兩句話所說的就是一個識的一部分，看起來像是唯有義而生起，第二部分在那個相似的義之中，看起來像是分別而生起。因此前面所說沒有過失。又在所有處所，意識也看起來像是觸覺而生起，指的是在有色之處，心在禪定之中，五識不行，在色身中有內在的感受生起。就像其他的色根依止於身體，例如眼等根依止於身體。這些根由於依止於身體，因此對於自身能夠產生損益。意識也是如此，依止於身體，使身體產生損益。應當知道還有其他的意義，就像身根依止於身體。如果有外緣來觸碰，就在身根中看起來像是觸覺而生起。這個相似的觸覺生起時，就在它所依止的...

【English Translation】 English version: The meaning is as previously stated.

Treatise: One school of teachers says that this consciousness arises depending on various supports and obtains various names. For example, manas (Manas, mind) obtains the names of bodily and verbal actions. This consciousness, in all places of support, produces various appearances, seemingly arising as dualistic, but only in semblance, because it only resembles discrimination. In all places, it also appears to arise as touch. The consciousness in the ** depends on the body, just as other sense faculties depend on the body.

Explanation: Some Bodhisattvas wish to have only one consciousness arising sequentially. Now, it should be explained. For example, manas obtains the names of bodily and verbal actions, just as manas arising in the body-door is called bodily action; arising in the mouth-door is called verbal action. Mental action is also like this. In this way, if one consciousness arises depending on the eye, it obtains the name of eye-consciousness; likewise, up to arising depending on the body, it obtains the name of body-consciousness. Here, apart from consciousness, there are no other consciousnesses, only Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness). If you say that the eye and other faculties have no discriminating ability, and if consciousness arises depending on them, it should also have no discriminating ability. Just as defiled manas depends on defiled places, and its arising is also defiled. This should also be the case here, as the treatise says, in all places of support, various appearances arise, seemingly arising as dualistic, but only in semblance, because it only resembles discrimination. Therefore, there is no fault. In all places of support, it refers to depending on places such as the eye. Various appearances seemingly arise as dualistic, but only in semblance, because it only resembles discrimination. From these two sentences, it can be understood that what these two sentences say is that one part of one consciousness seems to arise as only meaning, and the second part, in that similar meaning, seems to arise as discrimination. Therefore, what was said earlier is without fault. Also, in all places, consciousness also appears to arise as touch, referring to when the mind is in samadhi (meditative state) in a place with form, the five consciousnesses do not function, and there is an internal feeling arising in the physical body. Just as other sense faculties depend on the body, such as the eye and other faculties depending on the body. These faculties, because they depend on the body, can produce benefit and harm to themselves. Consciousness is also like this, depending on the body, causing benefit and harm to the body. It should be known that there are other meanings, just as the body faculty depends on the body. If an external condition comes into contact, it appears to arise as touch in the body faculty. When this similar touch arises, it is in its dependence...

止身中。為損為益。意識亦爾。依止身故似觸生時。亦即于身為損為益。

論曰。此中有偈。

遠去及獨行　　無身住空窟　能伏難伏心　　我說為梵行

釋曰。彼諸菩薩成就所說。故引諸阿含偈。言遠去者攀緣一切境界故。獨行者更無第二故。無身者離色身故。住空窟者隱在色身空窟中故。能伏者自在作用故。難調伏者鄙惡故。

論曰。又如經說。此五根等所行境界。皆意能受用。彼等亦依止於意。

釋曰。復有阿含說。此等五根所行境界意能受用者。若根所行處名為境界。此意能分別一切法故。一一境界各各受用故名能受用。彼等亦依止於意者。為彼等諸根生時此為因體故。何以故。若意有別緣則眼等不生。

論曰。又如經說十二入中。說六識身為意入。

釋曰。復有阿含說六識身說名為意。無別余識名故。佛說六識身名為意入。是故得知唯獨有意。

論曰。若有安立阿梨耶識識體為義。識體處彼中。成立所餘一切識體為相。識體意識識體及所依止成立為見。應知彼等為相貌識體為彼見生因。似義顯現。為彼見生依止事。

釋曰。亦成立阿梨耶識。為相見二識。意識及依止是阿梨耶識見分。眼等識體及一切法是相分。此等即是阿梨耶識體故。彼等為相貌

【現代漢語翻譯】現代漢語譯本：止息于身中，對於身體是損害還是有益？意識也是如此。因為依賴於身體，當感覺產生時，對於身體也是損害或有益。

論曰：這裡有一首偈頌：

『遠去及獨行，無身住空窟，能伏難伏心，我說為梵行。』

釋曰：那些菩薩成就了所說的內容，所以引用了阿含經的偈頌。『遠去』是指攀緣一切境界的緣故。『獨行』是指沒有第二個伴侶的緣故。『無身』是指離開了色身的緣故。『住空窟』是指隱藏在色身的空窟中的緣故。『能伏』是指自在作用的緣故。『難調伏』是指鄙陋邪惡的緣故。

論曰：又如經中所說，這五根（眼根、耳根、鼻根、舌根、身根）等所行境界，都是意根能夠受用。它們也依賴於意根。

釋曰：還有阿含經說，這五根所行境界，意根能夠受用。根所行之處名為境界。因為意根能夠分別一切法，對每一個境界都能各自受用，所以名為『能受用』。『彼等亦依止於意』，是因為這些根生起時，意根是它們的因體。為什麼呢？如果意根有其他的緣，那麼眼根等就不會生起。

論曰：又如經中所說，在十二入（眼入、耳入、鼻入、舌入、身入、意入、色入、聲入、香入、味入、觸入、法入）中，說六識身（眼識、耳識、鼻識、舌識、身識、意識）為意入（manayatana）。

釋曰：還有阿含經說，六識身被稱為意。因為沒有其他的識可以命名，所以佛說六識身名為意入。因此可以得知只有意。

論曰：如果有人安立阿梨耶識（ālaya-vijñāna，藏識）的識體作為意義，識體存在於阿梨耶識中，成立其餘一切識體作為相（nimitta，表象）。識體、意識識體以及所依止成立為見（darśana，能見）。應當知道，這些作為相貌的識體是見產生的因，顯現為相似的意義，是見產生的依止。

釋曰：也成立阿梨耶識為相、見二識。意識及依止是阿梨耶識的見分。眼等識體及一切法是相分。這些都是阿梨耶識的體性，所以它們是相貌。

【English Translation】 English version: Stopping in the body, is it harmful or beneficial to the body? Consciousness is also like that. Because it relies on the body, when sensation arises, it is also harmful or beneficial to the body.

Treatise says: Here is a verse:

『Going far away and walking alone, dwelling without a body in an empty cave, able to subdue the difficult-to-subdue mind, I call that Brahman-conduct (brahmacarya).』

Explanation says: Those Bodhisattvas (bodhisattva) have accomplished what was said, so they quote the verses from the Agamas (āgama). 『Going far away』 means clinging to all realms. 『Walking alone』 means there is no second companion. 『Without a body』 means being separated from the form body (rūpa-kāya). 『Dwelling in an empty cave』 means hiding in the empty cave of the form body. 『Able to subdue』 means having free and easy function. 『Difficult to subdue』 means being base and evil.

Treatise says: Moreover, as it says in the sutras, the realms traversed by these five roots (eye, ear, nose, tongue, body) are all enjoyed by the mind (manas). They also rely on the mind.

Explanation says: There are also Agamas that say that the realms traversed by these five roots are enjoyed by the mind. The place traversed by the root is called the realm. Because the mind can distinguish all dharmas (dharma), and can individually enjoy each realm, it is called 『able to enjoy』. 『They also rely on the mind』 because when these roots arise, the mind is their causal substance. Why? If the mind has other conditions, then the eye root, etc., will not arise.

Treatise says: Moreover, as it says in the sutras, among the twelve entrances (āyatana) (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), the six consciousness bodies (vijñāna-kāya) (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are said to be the mind entrance (manayatana).

Explanation says: There are also Agamas that say that the six consciousness bodies are called mind. Because there is no other consciousness to name, the Buddha (buddha) said that the six consciousness bodies are called the mind entrance. Therefore, it can be known that there is only mind.

Treatise says: If someone establishes the entity of the Ālaya-consciousness (ālaya-vijñāna) as the meaning, the consciousness entity exists in the Ālaya-consciousness, and establishes all the remaining consciousness entities as the image (nimitta). The consciousness entity, the mind consciousness entity, and what it relies on are established as the seeing (darśana). It should be known that these consciousness entities, as appearances, are the cause of the arising of seeing, appearing as similar meanings, and are the reliance for the arising of seeing.

Explanation says: It also establishes the Ālaya-consciousness as the image and seeing two consciousnesses. The mind consciousness and what it relies on are the seeing division of the Ālaya-consciousness. The eye consciousness entity, etc., and all dharmas are the image division. These are all the nature of the Ālaya-consciousness, so they are appearances.

識體者。謂眼等為識生因體。成彼所攀緣故。為彼見生因者于彼中起見名彼見。為彼所見義顯現故。能為意識見相續住不斷因故。名為能作見生依止事。

論曰。如是等識體已成立為唯識。諸義既現前可見。云何得知非有。如世尊說菩薩具足四法。得隨順入一切識體無義。一知相違識相。如餓鬼畜生人天同於一切。識體見有差別。二知無境界。識生如攀緣過去未來及夢影等。三知離功用。應得無顛倒。如於實有義中攀緣義。識則應不成顛倒。由不藉功用。得真實智。四知隨順三慧故。如諸菩薩及得定者。得心自在故隨其樂欲。彼義顯現。如有得奢摩他觀行者。修法觀時唯以意念義即顯現。又得無分別智者。住無分別時。一切義不顯現。諸義由隨順三慧。及前因緣故。義無所有即得成就。此義中應說六偈。後於增上慧學勝相中說。謂餓鬼畜生人等。

釋曰。一知相違識相者。諸相違者識所緣義名為相於中知故。知無境界識生者。謂見無所攀緣而識得生。如過去等。知離功用應得無倒者。若如所顯現義。即如是有者。則不須起對治無倒得成。如此解知故。隨順三智者。此智知諸義。皆隨順三智故。及得定者。謂聲聞辟支佛等。得心自在者。謂已得隨心所作故。隨心樂欲彼義顯現者。若欲令地界成水如念即成。

火等亦如是故。得奢摩他者。謂已得三摩提故。修行法觀者。于諸修多羅等中。觀察修行故。唯以意念義則顯現者。於一義中隨種種作意則種種相顯現故。已得無分別智者。若如所顯現義是有則不得有無分別智。此智實有故。應知彼義決定非有。

分別章第三之初

論曰。若唯有識義顯現。所依止名依他性者。云何依他何因緣說名依他。從自熏習種子生。是故依他依他為緣生已無功能。過一剎那自住故說名依他。

釋曰。若唯有識義顯現所依止者。謂離義唯有識體為義。顯現因即此識體是依他。若自所攝云何依他何因緣名依他。為自因所生生已無力住故。即此自攝說名為他故名依他。

論曰。若分別性依止於他。實無所有而義顯現者。云何成分別。何故說分別。無量相貌意識分別顛倒生因故成分別。無有自相唯見分別故名分別。

釋曰。依止於他者。謂依止依他性唯識故。無所有者無自體故。為義顯現者有義可見故。何因緣說名分別者。如后次第說。于中無量相者。謂一切境界相故。意識分別者即意識是分別故。顛倒生因者意識妄倒生時攀緣因故。無有自相者無體故。唯見分別者唯見亂識故。

論曰。若成就性分別性。畢竟無所有為相。云何成成就。何因緣說名成就。體無變異

【現代漢語翻譯】現代漢語譯本：火等也是如此。獲得奢摩他（Śamatha，止）的人，是指已經獲得三摩提（Samādhi，定）的緣故。修行法觀的人，是在各種修多羅（Sūtra，經）等之中，觀察修行的緣故。唯獨以意念義則顯現，是在一個義理中隨著種種作意，則種種相顯現的緣故。已經獲得無分別智的人，如果如所顯現的義理是真實存在的，則不可能獲得無分別智。因為此智慧是真實存在的，應當知道那義理必定不是真實存在的。

分別章第三之初

論曰：如果只有識的義理顯現，所依止的名稱是依他性，那麼什麼是依他？因為什麼因緣說名為依他？因為是從自身熏習的種子所生，所以是依他。依他作為緣而生起后，沒有能力，過了一剎那（Kṣaṇa，極短的時間單位）就自行停止，所以說名為依他。

釋曰：如果只有識的義理顯現所依止，是指離開義理，只有識體作為義理顯現的原因，就是此識體是依他。如果是自身所攝，為什麼是依他？因為什麼因緣名為依他？因為是自身的原因所生，生起后沒有力量停留，因此此自身所攝的識體說名為他，所以名為依他。

論曰：如果分別性依止於他，實際上什麼都沒有而義理顯現，那麼如何成就分別？為什麼說分別？因為無量相貌的意識分別，是顛倒生起的原因，所以成就分別。因為沒有自相，唯獨見到分別，所以名為分別。

釋曰：依止於他，是指依止依他性唯識的緣故。無所有，是指沒有自體（Svalakṣaṇa，自性）的緣故。為義顯現，是指有義理可以見到的緣故。因為什麼因緣說名為分別？如後面次第所說。其中無量相，是指一切境界相的緣故。意識分別，就是意識是分別的緣故。顛倒生因，是意識虛妄顛倒生起時攀緣的原因。沒有自相，是指沒有實體的緣故。唯見分別，是指唯獨見到錯亂的識的緣故。

論曰：如果成就性分別性，畢竟什麼都沒有作為相，那麼如何成就成就？因為什麼因緣說名為成就？因為體性沒有變異。

【English Translation】 English version: Fire and so on are also like this. One who has attained Śamatha (tranquility) means that they have already attained Samādhi (concentration). One who practices Dharma-viewing observes and practices within various Sūtras (scriptures). The manifestation solely through the meaning of intention is because, within one meaning, various appearances manifest according to various mental activities. If one who has already attained non-discriminating wisdom believes that the manifested meaning is real, then they cannot attain non-discriminating wisdom. Because this wisdom is real, one should know that the meaning is definitely not real.

The Beginning of the Third Chapter on Discrimination

Treatise: If only the meaning of consciousness manifests, and the basis of reliance is called 'other-dependent nature' (Paratantra), then what is 'other-dependent'? And for what reason is it called 'other-dependent'? Because it arises from seeds perfumed by itself, therefore it is 'other-dependent'. Having arisen dependent on 'other', it has no power; it ceases by itself after a moment (Kṣaṇa), therefore it is called 'other-dependent'.

Explanation: If only the meaning of consciousness manifests as the basis of reliance, it means that apart from meaning, only the nature of consciousness is the cause of the manifestation of meaning, and this nature of consciousness is 'other-dependent'. If it is contained within itself, why is it 'other-dependent'? And for what reason is it called 'other-dependent'? Because it is born from its own cause, and having arisen, it has no power to remain, therefore this consciousness contained within itself is called 'other', hence it is called 'other-dependent'.

Treatise: If the discriminating nature depends on 'other', and in reality there is nothing, yet meaning manifests, then how is discrimination accomplished? And why is it called discrimination? Because the consciousness that discriminates countless appearances is the cause of the arising of delusion, therefore discrimination is accomplished. Because there is no self-nature (Svalakṣaṇa), and only discrimination is seen, therefore it is called discrimination.

Explanation: 'Depending on other' means depending on the other-dependent nature of consciousness-only. 'Nothing' means there is no self-nature. 'Meaning manifests' means there is meaning that can be seen. For what reason is it called discrimination? As explained in the following order. Among them, 'countless appearances' refers to all aspects of realms. 'Consciousness discrimination' means that consciousness is discrimination. 'Cause of the arising of delusion' means that consciousness is the cause of clinging when false delusion arises. 'No self-nature' means there is no substance. 'Only discrimination is seen' means only confused consciousness is seen.

Treatise: If the accomplished nature is discriminating nature, and ultimately there is nothing as its characteristic, then how is accomplishment achieved? And for what reason is it called accomplishment? Because the essence does not change.

故得成就。清凈境界故。一切善法中最勝等故。由是最勝義故說名成就。

釋曰。彼畢竟無所有為相者。以分別性無所有為性故。云何及何因緣等者。如前依他性說。體不變異者不虛誑故。如誠實臣。由是清凈境界故一切善法中最勝。即此清凈境界體最勝故名成就。如已成就衣。

論曰。複次有能分別。有所分別。有分別性。于中何者能分別。何者所分別。何者分別性。意識為能分別。以是分別者。故此意識自名言熏習種子故。一切識體名言熏習種子故。是故有無量種分別生。一切處分別故。以是能分別故說名能分別。複次依他性是所分別。複次由此因緣故令依他性成所分別。此是分別性由此因緣故。令依他性似義顯現者如義故。複次云何分別能分別。何所攀緣取何相貌。云何執著云何起言。云何流佈云何增益。攀緣于名故取依他性為相故。執著于見故。因覺觀起言故。見等四種流佈為流佈故。實無義中有義增益。如此分別。

釋曰。云何分別作分別者。意識名分別。依他性是所分別。由此因緣令成分別。為顯示此故。論云攀緣于名如是等取。依他性為相者。即是取依他性中眼等名字為相故。何以故。取彼相已。而起分別故。見為執著者。謂于彼所取相。決定如是故。覺觀起言者。如所執著以覺觀

【現代漢語翻譯】現代漢語譯本：因此得以成就。因為清凈境界的緣故，在一切善法中最為殊勝的緣故。由於是最殊勝的意義，所以稱為成就。

解釋：『彼畢竟無所有為相者』，是因為分別性的無所有為自性。『云何及何因緣等者』，如前面所說的依他性。『體不變異者不虛誑故』，就像誠實的臣子一樣。由於是清凈境界的緣故，在一切善法中最為殊勝。即此清凈境界的本體最為殊勝，所以名為成就。就像已經成就的衣服一樣。

論：再者，有能分別（能進行分別的主體），有所分別（被分別的對象），有分別性（分別的性質）。其中，什麼是能分別？什麼是被分別？什麼是分別性？意識是能分別，因為它是分別者。因此，這個意識自身有名言熏習的種子，一切識的本體都有名言熏習的種子。所以，有無量種分別產生，在一切處進行分別。因為是能分別，所以稱為能分別。再者，依他性（緣起的事物）是被分別。再者，由此因緣，使得依他性成為被分別。這是分別性，由此因緣，使得依他性顯現得像真實存在的事物一樣。再者，什麼是分別能分別？攀緣什麼？取什麼相貌？如何執著？如何起言語？如何流佈？如何增益？攀緣于名（名稱概念），所以取依他性為相貌。執著于見解。因為覺（最初的注意）和觀（持續的觀察）而產生言語。見等四種流佈作為流佈。在實際上沒有意義的事物中增益意義，這就是這樣的分別。

解釋：『云何分別作分別者』，意識名為分別，依他性是被分別。由此因緣使得依他性成為分別的對象。爲了顯示這個，論中說『攀緣于名如是等取』。『依他性為相者』，就是取依他性中眼等名字作為相貌。為什麼呢？因為取了那些相貌之後，才產生分別。『見為執著者』，是指對於所取的相貌，決定就是如此。『覺觀起言者』，就像所執著的，用覺和觀

【English Translation】 English version: Therefore, it is accomplished. Because of the pure realm, and because it is the most supreme among all good dharmas. Because it is the most supreme meaning, it is called accomplishment.

Explanation: 'That which ultimately has no-thing-ness as its characteristic' is because the nature of discrimination is no-thing-ness. 'How and what are the causes and conditions, etc.' is as described earlier regarding dependent nature (paratantra-svabhava). 'That whose essence does not change is not deceptive' is like a sincere minister. Because it is a pure realm, it is the most supreme among all good dharmas. That is, the essence of this pure realm is the most supreme, so it is called accomplishment. Like a garment that has already been completed.

Treatise: Furthermore, there is that which can discriminate (the subject that can discriminate), that which is discriminated (the object being discriminated), and the nature of discrimination (the nature of discrimination). Among these, what is that which can discriminate? What is that which is discriminated? What is the nature of discrimination? Consciousness (vijnana) is that which can discriminate, because it is the discriminator. Therefore, this consciousness itself has the seeds of verbal habituation (namarupa-vasana), and the essence of all consciousnesses has the seeds of verbal habituation. Therefore, countless kinds of discrimination arise, discriminating in all places. Because it is that which can discriminate, it is called that which can discriminate. Furthermore, dependent nature (paratantra-svabhava) is that which is discriminated. Furthermore, because of this cause and condition, dependent nature becomes that which is discriminated. This is the nature of discrimination, and because of this cause and condition, dependent nature appears as if it were a real thing. Furthermore, how does discrimination discriminate? What does it grasp? What appearance does it take? How does it cling? How does it give rise to speech? How does it propagate? How does it augment? It grasps at names (nama), so it takes dependent nature as its appearance. It clings to views (drsti). Speech arises because of initial attention (vitarka) and sustained attention (vicara). The four kinds of views, etc., propagate as propagation. It augments meaning in things that actually have no meaning; this is such discrimination.

Explanation: 'How does discrimination discriminate?' Consciousness is called discrimination, and dependent nature is that which is discriminated. Because of this cause and condition, dependent nature becomes the object of discrimination. To show this, the treatise says, 'It grasps at names, and thus takes.' 'Dependent nature as its appearance' means taking the names of eyes, etc., within dependent nature as appearances. Why? Because after taking those appearances, discrimination arises. 'View as clinging' refers to being certain that the appearance taken is exactly as it is. 'Initial and sustained attention give rise to speech' is like that which is clung to, using initial and sustained attention.

為因出言語故。見等四種言說所言說者如所言說。見聞覺知等四種流佈。共相流佈實無有義。以為有義是增益者。如所流佈實無有義。取為有義故。

論曰。複次云何此等三性。為有異體為不異。應言非異非不異。此依他性別道理故成依他。別道理故。即此成分別。別道理故即此成成就。何等別道理。此成依他。依他熏習種子生故成依他。何別道理即此成分別。與分別為因緣相故。即此是分別故。何別道理即此成成就。如所分別畢竟不如是有故。何別道理於一識體為一切種種識體相貌也。阿梨耶識識體為彼餘生起識。種種相貌。應知為彼緣相生起故。

釋曰。與分別為因緣相者。意識名能分別。為此能分別所取境界體而生故。即此是分別故者。即此意識分別彼相取為所分別境界體。以此義故依他性成分別性。如分別意識正分別。所分別時此分別畢竟無所有。由此義故依他性成成就性。

論曰。依他性幾種。略說有二種依他熏習種子故。依他染凈性不成就故。由此二種依他故。名依他分別性亦二種。自性分別故。差別分別故。是名分別。成就性亦二種。本性成就故清凈成就故。是名成就性。

釋曰。染凈體不成就故名依他者。由此依他性為分別分成染。為無分別分成凈。於此二分中一分不成就

【現代漢語翻譯】現代漢語譯本：因為出自言語的緣故，所見、所聞、所覺、所知這四種言說所表達的內容，正如其所言說的那樣。這四種流佈（pravṛtti）互相流佈，實際上並沒有意義，卻認為有意義，這是增益（adhyāropa）。正如所流佈的，實際上沒有意義，卻執取為有意義的緣故。

論曰：再次，這三種自性（trisvabhāva）是不同的實體還是不不同的實體呢？應該說非異非不異。這是因為依他起性（paratantra-svabhāva）的道理成立依他起性，依他起性的道理成立分別自性（parikalpita-svabhāva），分別自性的道理成立圓成實性（parinispanna-svabhāva）。什麼道理成立依他起性呢？依他起性是因為熏習的種子生起而成立依他起性。什麼道理成立分別自性呢？因為與分別（vikalpa）互為因緣相。即此是分別的緣故。什麼道理成立圓成實性呢？因為正如所分別的，畢竟不如是存在。什麼道理在一個識體（vijñāna-kāya）中，有各種各樣的識體相貌呢？阿賴耶識（ālayavijñāna）的識體，對於其餘生起的識，有種種相貌，應該知道這是因為緣相生起的緣故。

釋曰：與分別互為因緣相，意思是意識（vijñāna）名為能分別，為此能分別所取境界的體而生起。即此是分別，意思是此意識分別彼相，執取為所分別的境界體。因為這個意義，依他起性成立分別自性。正如分別意識正在分別，所分別的時候，此分別畢竟無所有。因為這個意義，依他起性成立圓成實性。

論曰：依他起性有幾種？簡略地說有兩種：依他熏習種子故，依他染凈性不成就故。因為這兩種依他起性，名為依他起性。分別自性也有兩種：自性分別故，差別分別故，是名分別。圓成實性也有兩種：本性成就故，清凈成就故，是名圓成實性。

釋曰：染凈體不成就故名依他，意思是由於依他起性，為分別分成染，為無分別分成凈。於此二分中，有一分不成就。

【English Translation】 English version: Because of the arising of speech, the seen, heard, sensed, and known—these four kinds of expressions—what is expressed by speech is as it is spoken. These four kinds of propagation (pravṛtti) mutually propagate, but in reality, there is no meaning, yet it is thought to have meaning; this is superimposition (adhyāropa). Just as what is propagated has no meaning in reality, yet it is grasped as having meaning.

Treatise: Furthermore, are these three natures (trisvabhāva) different entities or not different entities? It should be said that they are neither different nor not different. This is because the principle of dependent origination (paratantra-svabhāva) establishes dependent origination; the principle of dependent origination establishes the imputed nature (parikalpita-svabhāva); the principle of the imputed nature establishes the perfected nature (parinispanna-svabhāva). What principle establishes dependent origination? Dependent origination is established because the seeds of habituation arise. What principle establishes the imputed nature? Because it is in a causal relationship with imputation (vikalpa). That is, this is imputation. What principle establishes the perfected nature? Because what is imputed is ultimately not as it is. What principle causes various appearances of consciousness bodies (vijñāna-kāya) within one consciousness body? The consciousness body of the Ālayavijñāna (ālayavijñāna), in relation to the other arising consciousnesses, has various appearances; it should be understood that this is because of the arising of conditioned appearances.

Explanation: 'Being in a causal relationship with imputation' means that consciousness (vijñāna) is called the 'imputer,' and it arises because of the entity of the object taken by this imputer. 'That is, this is imputation' means that this consciousness imputes that appearance, grasping it as the entity of the imputed object. Because of this meaning, dependent origination establishes the imputed nature. Just as when the imputing consciousness is imputing, what is imputed is ultimately non-existent. Because of this meaning, dependent origination establishes the perfected nature.

Treatise: How many kinds of dependent origination are there? Briefly speaking, there are two kinds: dependent origination because of the seeds of habituation, and dependent origination because the nature of defilement and purity is not established. Because of these two kinds of dependent origination, it is called dependent origination. There are also two kinds of imputed nature: imputation of self-nature and imputation of difference; this is called imputation. There are also two kinds of perfected nature: perfection of inherent nature and perfection of purity; this is called the perfected nature.

Explanation: 'The nature of defilement and purity is not established, therefore it is called dependent origination' means that because of dependent origination, it is divided into defilement by imputation and purity by non-imputation. Within these two divisions, one division is not established.

故。自性分別者如眼等有眼自性作此分別故。差別分別者如彼眼等自性有無常等差別。作此分別故。自性成就者。謂有垢真如。清凈成就者。謂無垢真如。

論曰。復有四種分別。謂自性分別差別分別。有覺分別。無覺分別。有覺者。謂善知言說眾生。無覺者。謂不善知言說眾生。

釋曰。善知言說者。謂有言說智。不善知言說者。如牛羊等雖有分別。然于名字無能故。

論曰。復更有五種分別。一依名分別義自性。如此名有此義。二依義分別名自性。如此義有此名。三依名分別名自性。如不識義之名于中分別故。四依義分別義自性。如不識名之義于中分別故。五依名義分別名義。如此義如是體如是名。複次總攝一切分別有十種。一根本分別。所謂阿梨耶識。二所緣相分別。如色等識體。三似相分別。所謂共依止眼識等識體。四相變異分別。謂老等樂受等貪等。抂橫及時節變異等。地獄趣等欲界等此諸變異。五似相變異分別。謂即前所說變異此中變異。六他授分別。謂聞非正法因緣。聞正法因緣分別。七不正分別。謂佛法外人聞非正法因緣。八正分別。謂佛法內人。聞正法因緣。九執著分別。謂不正思惟因緣身見為根本。與六十二見處相應分別。十散亂分別。謂諸菩薩十種分別。

釋曰。總

【現代漢語翻譯】現代漢語譯本：因此，自性分別是指像眼等器官具有眼的自性，從而產生這種分別。差別分別是指像眼等器官的自性具有無常等差別，從而產生這種分別。自性成就指的是有垢的真如（Tathata，如如），清凈成就指的是無垢的真如。

論曰：又有四種分別，即自性分別、差別分別、有覺分別、無覺分別。有覺者是指善於理解言語的眾生。無覺者是指不善於理解言語的眾生。

釋曰：善於理解言語的人是指具有言語智慧的人。不善於理解言語的人，比如牛羊等，雖然有分別能力，但對於名字（Nama，名稱）沒有理解能力。

論曰：還有五種分別。第一，依名分別義自性，即認為這個名字具有這個意義。第二，依義分別名自性，即認為這個意義具有這個名字。第三，依名分別名自性，比如對於不理解意義的名字進行分別。第四，依義分別義自性，比如對於不理解名字的意義進行分別。第五，依名義分別名義，即認為這個意義是這樣的體性，這個名字是這樣的稱呼。此外，總括一切分別有十種。第一，根本分別，即阿梨耶識（Alaya-vijñana，藏識）。第二，所緣相分別，比如色（Rupa，物質）等識的體性。第三，似相分別，即共同依止的眼識等識的體性。第四，相變異分別，比如衰老等、樂受等、貪愛等，以及橫逆、及時節的變異等，地獄趣等、欲界等，這些都是變異。第五，似相變異分別，即指前面所說的變異中的變異。第六，他授分別，即聽聞非正法（Dharma，佛法）的因緣，聽聞正法的因緣而產生的分別。第七，不正分別，即佛法外的人聽聞非正法因緣而產生的分別。第八，正分別，即佛法內的人聽聞正法因緣而產生的分別。第九，執著分別，即由於不正思惟的因緣，以身見（Satkayadrishti，我見）為根本，與六十二見處相應的分別。第十，散亂分別，即諸菩薩的十種分別。

釋曰：總

【English Translation】 English version: Therefore, 'self-nature discrimination' refers to how organs like the eyes possess the self-nature of the eye, thus giving rise to this discrimination. 'Difference discrimination' refers to how the self-nature of organs like the eyes possesses differences such as impermanence, thus giving rise to this discrimination. 'Self-nature accomplishment' refers to the defiled Suchness (Tathata), and 'purity accomplishment' refers to the undefiled Suchness.

Treatise: Furthermore, there are four types of discrimination: self-nature discrimination, difference discrimination, sentient discrimination, and non-sentient discrimination. 'Sentient' refers to beings who are skilled in understanding language. 'Non-sentient' refers to beings who are not skilled in understanding language.

Explanation: 'Skilled in understanding language' refers to those who possess the wisdom of language. 'Not skilled in understanding language' refers to beings such as cows and sheep, who, although they have the ability to discriminate, do not have the ability to understand names (Nama).

Treatise: Furthermore, there are five types of discrimination. First, discriminating the self-nature of meaning based on name, i.e., thinking that this name has this meaning. Second, discriminating the self-nature of name based on meaning, i.e., thinking that this meaning has this name. Third, discriminating the self-nature of name based on name, such as discriminating names without understanding their meaning. Fourth, discriminating the self-nature of meaning based on meaning, such as discriminating meanings without understanding their names. Fifth, discriminating name and meaning based on name and meaning, i.e., thinking that this meaning has such a nature, and this name is such a designation. Furthermore, to summarize all discriminations, there are ten types. First, fundamental discrimination, which is the Alaya-vijñana (store consciousness). Second, discrimination of the object's appearance, such as the nature of consciousness of form (Rupa) and so on. Third, discrimination of similar appearances, which is the nature of consciousness such as eye-consciousness that relies on a common basis. Fourth, discrimination of changes in appearance, such as aging, pleasant feelings, greed, as well as adversities, seasonal changes, etc., the hell realms, the desire realm, etc., all these are changes. Fifth, discrimination of similar changes in appearance, which refers to the changes within the changes mentioned earlier. Sixth, discrimination based on others' teachings, which arises from hearing non-Dharma (teachings) or hearing Dharma. Seventh, incorrect discrimination, which arises when those outside the Buddha's teachings hear non-Dharma. Eighth, correct discrimination, which arises when those within the Buddha's teachings hear Dharma. Ninth, clinging discrimination, which arises from incorrect thinking, with self-view (Satkayadrishti) as its root, and is associated with the sixty-two views. Tenth, scattered discrimination, which refers to the ten types of discrimination of Bodhisattvas.

Explanation: General

攝一切分別有十種分別。為說此故於中根本分別者。為諸分別根本自體。亦分別即是阿梨耶識故。相分別者以相貌為相。分別即是色等識體故。似相分別者。于彼相種類中。若分別生於所分別中能分別故得此名。即是眼識等識體。及依止故。相變異分別者。謂彼緣相若變異。即此相變異體名為分別。老等者謂身衰朽四大變異。于中分別故名相變異分別。等者攝病及死等。樂受等。謂身有變異為相亦爾。等者攝苦及不苦不樂等。貪等亦如是。等者攝瞋癡等。枉橫及時節變異等者。謂于如是身變異相中。若攀緣生分別故。抂橫者。謂殺縛等。時變者。謂寒熱等時節改變為相故。地獄等者等言謂攝畜生餓鬼等故。欲界等者等言即是攝色無色界等故。似相變異分別者似彼緣相眼識等所有變異。於此似相變異體起分別。即是如前所說老等中變異。何以故。以住彼老等時。眼識等亦變異生故。他授分別者。於他所說有二種。謂聞非正法因緣。聞正法因緣。此二種分別諸法由聞法生善不善。亦如是解釋。不正分別者即是聞非正法為因。此法外者。謂諸出家外道。正分別者即是聞正法為因。此法內者。謂佛法內人。執著分別者不正思惟為因故。我見為依止六十二見等如修多羅說。與此見處相應分別故。散動分別者。謂諸菩薩十種分別。

【現代漢語翻譯】現代漢語譯本攝一切分別有十種分別。爲了說明這些分別，首先是根本分別，這是所有分別的根本自體，也就是阿賴耶識（Ālayavijñāna，儲存一切種子識）。相分別，以相貌為特徵的分別，也就是色等識的本體。似相分別，在那些相的種類中，如果分別產生於所分別的對象中，並且能夠進行分別，就得到這個名稱。這就是眼識等識的本體，以及它們所依賴的基礎。相變異分別，指的是所緣之相如果發生變異，那麼這種相變異的本體就稱為分別。例如衰老等，指的是身體衰朽，四大（地、水、火、風）變異，在這種變異中產生分別，因此稱為相變異分別。『等』字包括疾病和死亡等。樂受等，指的是身體有變異，以樂受為相也是如此。『等』字包括苦受和不苦不樂受等。貪等也是如此。『等』字包括嗔和癡等。枉橫及時節變異等，指的是在這樣的身體變異之相中，如果攀緣而產生分別。枉橫，指的是殺戮、捆綁等。時節變異，指的是寒冷、炎熱等時節改變為相。地獄等，『等』字包括畜生和餓鬼等。欲界等，『等』字包括色界和無色界等。似相變異分別，類似於那些所緣之相，眼識等所具有的變異，在這種相似的相變異本體上產生分別。這就是像前面所說的衰老等中的變異。為什麼呢？因為當處於衰老等狀態時，眼識等也會發生變異。他授分別，對於他人所說的話有兩種，一種是聽聞非正法（不正確的佛法）的因緣，一種是聽聞正法（正確的佛法）的因緣。這兩種分別諸法，通過聽聞佛法產生善或不善。也可以這樣解釋，不正分別就是以聽聞非正法為因，這是佛法之外的人，比如出家外道。正分別就是以聽聞正法為因，這是佛法之內的人。執著分別，以不正思惟為因。以我見（認為有『我』的錯誤見解）為依據，產生六十二見等，就像經書里所說的那樣，與這些見解相應而產生分別。散動分別，指的是諸位菩薩的十種分別。

【English Translation】 English version Grasping all discriminations, there are ten kinds of discriminations. To explain these, the fundamental discrimination is the fundamental self-nature of all discriminations, which is also the Ālayavijñāna (storehouse consciousness, the consciousness that stores all seeds). The discrimination of characteristics (相分別, xiāng fēnbié) takes characteristics as its feature, which is the substance of consciousness such as form (色, sè). The discrimination resembling characteristics (似相分別, sì xiāng fēnbié) refers to the discrimination that arises within the objects being discriminated in those kinds of characteristics, and is able to discriminate, hence it gets this name. This is the substance of consciousness such as eye consciousness, as well as the basis upon which they rely. The discrimination of the alteration of characteristics (相變異分別, xiāng biànyì fēnbié) refers to the alteration of the object being cognized, and this substance of the alteration of characteristics is called discrimination. For example, aging, etc., refers to the decay of the body, the alteration of the four great elements (earth, water, fire, and wind), and discrimination arises in this alteration, hence it is called the discrimination of the alteration of characteristics. 'Etc.' includes illness and death, etc. Pleasant feeling, etc., refers to the body having alterations, and taking pleasant feeling as a characteristic is also the same. 'Etc.' includes painful feeling and neither-painful-nor-pleasant feeling, etc. Greed, etc., is also the same. 'Etc.' includes anger and delusion, etc. Unjust and untimely alterations, etc., refers to the discrimination that arises from clinging to such alterations of the body. Unjust refers to killing, binding, etc. Untimely alterations refer to changes in seasons such as cold and heat as characteristics. Hell, etc., 'etc.' includes animals and hungry ghosts, etc. Desire realm, etc., 'etc.' includes the form realm and formless realm, etc. The discrimination resembling the alteration of characteristics (似相變異分別, sì xiāng biànyì fēnbié) is similar to the alterations possessed by eye consciousness, etc., in those objects being cognized, and discrimination arises on this similar substance of the alteration of characteristics. This is like the alterations in aging, etc., mentioned earlier. Why? Because when one is in the state of aging, etc., eye consciousness, etc., also undergo alterations. The discrimination imparted by others (他授分別, tā shòu fēnbié) refers to two kinds of speech from others, one is the condition of hearing non-Dharma (incorrect Buddhist teachings), and the other is the condition of hearing Dharma (correct Buddhist teachings). These two kinds of discriminations discriminate dharmas, producing good or non-good through hearing the Dharma. It can also be explained this way: incorrect discrimination is caused by hearing non-Dharma, and these are people outside the Dharma, such as non-Buddhist renunciates. Correct discrimination is caused by hearing Dharma, and these are people within the Dharma. Grasping discrimination (執著分別, zhízhuó fēnbié) is caused by incorrect thinking. Based on the view of self (the mistaken view of believing in a 'self'), sixty-two views, etc., arise, as mentioned in the sutras, and discrimination arises in accordance with these views. Scattered discrimination (散動分別, sàndòng fēnbié) refers to the ten kinds of discriminations of the Bodhisattvas.

論曰。一無有相散動二有相散動三增益散動四損減散動五一執散動六異執散動七自性散動八差別散動九如名取義散動十如義取名散動。為對治此十種散動一切般若波羅蜜中說無分別智。此等障礙及對治。般若波羅蜜義中具足應知。經云菩薩云何行般若波羅蜜。舍利弗。此菩薩即于菩薩不見菩薩。不見菩薩名。不見般若波羅蜜不見修行不見色不見受想行識。何以故。色自性空非空故空。若色空即非色亦非異空故有色。色即是空空即是色。何以故。舍利弗。唯有名所謂色自性。不生不滅無染無凈假立客名分別諸法。以此客名更相流佈隨所流佈隨起執著。菩薩於此名字一切不見。以不見故則無執著。如色乃至識亦爾。應知以此般若波羅蜜文句故。得通達此等十種分別義。

釋曰。于中無有相散動者。即緣此無有為相名為散動。為對治此散動故般若波羅蜜經中。說實有菩薩。言實有者顯示菩薩實有空體。即空是體故名空體。有相散動者緣有為相名為散動。為對治此散動故彼經中說不見有菩薩。謂不見以分別依他為體由此意故。增益散動者為對治此故。彼經中說色自性空。為顯分別性色空故。損減散動者為對治此故彼經中說不空。謂色法如不空故。一執散動者為對治此故經言此色空非色。何以故。若依他性與成就

【現代漢語翻譯】現代漢語譯本：論中說：第一種是無有相散動，第二種是有相散動，第三種是增益散動，第四種是損減散動，第五種是一執散動，第六種是異執散動，第七種是自性散動，第八種是差別散動，第九種是如名取義散動，第十種是如義取名散動。爲了對治這十種散動，一切《般若波羅蜜》中都說無分別智。這些障礙以及對治方法，在《般若波羅蜜》的意義中都應完整了解。經中說：『菩薩如何行般若波羅蜜？』舍利弗（Śāriputra）。這位菩薩不見菩薩，不見菩薩這個名稱，不見般若波羅蜜，不見修行，不見色（rūpa），不見受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）。為什麼呢？因為色自性是空，不是因為非空才是空。如果色是空，就不是色，也不是與空相異而有。空即是色，色即是空。為什麼呢？舍利弗。僅僅有名，所謂色自性，不生不滅，無染無凈，假立客名來分別諸法。因為這些客名互相流佈，隨著流佈而產生執著。菩薩對於這些名字一切都不見。因為不見，所以沒有執著。如色乃至識也是這樣。應該知道，通過《般若波羅蜜》的這些文句，可以通達這十種分別的意義。

解釋說：其中，無有相散動，就是緣于這無有為相而名為散動。爲了對治這種散動，在《般若波羅蜜》經中，說實有菩薩。說『實有』，是爲了顯示菩薩實有空體。即空是體，所以名叫空體。有相散動，就是緣于有為相而名為散動。爲了對治這種散動，那部經中說不見有菩薩。說不見，是指不見以分別依他為體，因為這個意思。增益散動，爲了對治這種散動，那部經中說色自性空。爲了顯示分別性的色是空。損減散動，爲了對治這種散動，那部經中說不空。說色法如不空。一執散動，爲了對治這種散動，經中說此色空非色。為什麼呢？如果依他性與成就。

【English Translation】 English version: The treatise states: First is the non-existent aspect distraction, second is the existent aspect distraction, third is the augmentation distraction, fourth is the diminution distraction, fifth is the single-grasping distraction, sixth is the differing-grasping distraction, seventh is the self-nature distraction, eighth is the differentiation distraction, ninth is the grasping-meaning-according-to-name distraction, and tenth is the grasping-name-according-to-meaning distraction. To counteract these ten types of distractions, all Prajñāpāramitā (Perfection of Wisdom) teachings speak of non-discriminating wisdom. These obstacles and their antidotes should be fully understood within the meaning of Prajñāpāramitā. The sutra says: 'How does a Bodhisattva practice Prajñāpāramitā?' Śāriputra (舍利弗). This Bodhisattva does not see a Bodhisattva, does not see the name of a Bodhisattva, does not see Prajñāpāramitā, does not see practice, does not see rūpa (色, form), does not see vedanā (受, feeling), saṃjñā (想, perception), saṃskāra (行, mental formations), or vijñāna (識, consciousness). Why? Because the self-nature of rūpa is emptiness; it is not empty because of non-emptiness. If rūpa is emptiness, then it is not rūpa, nor is it different from emptiness that exists. Emptiness is rūpa, and rūpa is emptiness. Why? Śāriputra. There is only a name, so-called the self-nature of rūpa, which is neither born nor destroyed, neither defiled nor pure, falsely established as an external name to differentiate all dharmas (法, phenomena). Because these external names mutually circulate, and with the circulation, attachments arise. The Bodhisattva does not see any of these names. Because of not seeing, there is no attachment. So it is with rūpa, and so it is with vedanā, saṃjñā, saṃskāra, and vijñāna. It should be known that through these phrases of Prajñāpāramitā, one can understand the meaning of these ten types of discriminations.

The explanation says: Among them, the non-existent aspect distraction is named distraction because it is conditioned by this non-existent aspect. To counteract this distraction, the Prajñāpāramitā Sutra says that there is truly a Bodhisattva. Saying 'truly exists' is to show that the Bodhisattva truly has an empty essence. That is, emptiness is the essence, so it is called empty essence. The existent aspect distraction is named distraction because it is conditioned by the existent aspect. To counteract this distraction, that sutra says that one does not see a Bodhisattva. Saying one does not see means one does not see that it takes dependent origination as its essence, because of this meaning. The augmentation distraction, to counteract this, that sutra says that the self-nature of rūpa is empty. To show that the discriminating nature of rūpa is empty. The diminution distraction, to counteract this, that sutra says it is not empty. Saying that rūpa is like non-emptiness. The single-grasping distraction, to counteract this, the sutra says this rūpa is empty and not rūpa. Why? If dependent nature and accomplishment.

性是一者依他性亦應如成就性。為清凈境界。異執散動者為對治此故。經言非色異空。何以故。若此二有異即法與法性亦應有異。此異不成如無常法與無常不可有異。約分別性故言色即是空空即是色。以分別性色無所有即是空。此空即是色無所有。非如依他與成就性。自性散動者為對治此故。經言舍利弗。惟有名所謂色。以色自性即是無所有故。差別散動者為對治此故。經言自性不生不滅無染無凈。于中若生即有染。若滅即有凈。由不生不滅故即無染無凈。此等諸句其義如是。如名取義散動者。謂隨名取義。即是散動為對治此故。經言假立種種名字。分別諸法種種者。謂隨義取名即是散動。為對治此故。經言假立客名更相流佈。謂非義自性有如是名。為對治此十種散動故。說般若波羅蜜經。由此說為因故無分別智生。

論曰。若由別道理。依他性得成三性。此三性云何得不成一也。由別道理故成依他性。不由此成分別及成就。由別道理故成分別。不由此成依他及成就。由別道理故成成就。不由此成依他及分別。

攝大乘論釋論卷第四大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第五

世親菩薩造

隋天竺三藏笈多共行矩等譯應知勝相勝語第二之二

【現代漢語翻譯】現代漢語譯本：關於『性』（svabhāva，自性）之一，如果認為『依他性』（paratantra-svabhāva，緣起性）也應該像『成就性』（parinispanna-svabhāva，圓成實性）那樣，成為清凈的境界，這是因為存在『異執散動』。爲了對治這種散動，經中說『非色異空』。為什麼呢？如果色和空是不同的，那麼法和法性也應該不同。但這種不同是不成立的，就像無常的法和無常本身不能有差異一樣。因為是『分別性』（vikalpa-svabhāva，遍計所執性）的緣故，所以說『色即是空，空即是色』。因為就分別性而言，色是沒有自性的，所以是空。而這個空也就是色，同樣沒有自性。這不同於依他性和成就性。對於『自性散動』，爲了對治這種散動，經中說：『舍利弗，只有名，所謂色』。因為色的自性就是無所有。對於『差別散動』，爲了對治這種散動，經中說：『自性不生不滅，無染無凈。』如果其中有生，就會有染；如果其中有滅，就會有凈。由於不生不滅，所以無染無凈。這些句子的意義就是這樣。對於『如名取義散動』，指的是隨著名字去理解意義，這就是散動。爲了對治這種散動，經中說：『假立種種名字，分別諸法。』對於『種種者，謂隨義取名即是散動』，爲了對治這種散動，經中說：『假立客名，更相流佈。』指的是並非意義的自性有這樣的名字。爲了對治這十種散動，才說《般若波羅蜜經》。因為這個原因，無分別智才能生起。

論曰：如果由於不同的道理，依他性得以成立三種自性，那麼這三種自性怎麼可能不成為一體呢？由於不同的道理，才能成立依他性，但不能由此成立分別性和成就性。由於不同的道理，才能成立分別性，但不能由此成立依他性和成就性。由於不同的道理，才能成立成就性，但不能由此成立依他性和分別性。

《攝大乘論釋論》卷第四大正藏第31冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第五

世親菩薩造

隋天竺三藏笈多共行矩等譯應知勝相勝語第二之二

【English Translation】 English version: Regarding 'nature' (svabhāva, self-nature), if one thinks that 'dependent nature' (paratantra-svabhāva, the nature of arising from conditions) should also be like 'accomplished nature' (parinispanna-svabhāva, perfectly accomplished nature), becoming a pure realm, this is because of 'erroneous attachment and distraction'. To counteract this distraction, the sutra says, 'Form is not different from emptiness.' Why? If form and emptiness were different, then dharma and the nature of dharma should also be different. But this difference is not established, just as impermanent dharma and impermanence itself cannot be different. Because of 'discriminatory nature' (vikalpa-svabhāva, the nature of conceptualization), it is said, 'Form is emptiness, and emptiness is form.' Because in terms of discriminatory nature, form has no self-nature, therefore it is emptiness. And this emptiness is also form, likewise having no self-nature. This is different from dependent nature and accomplished nature. To counteract 'self-nature distraction', the sutra says, 'Shariputra, there is only name, called form.' Because the self-nature of form is non-existent. To counteract 'difference distraction', the sutra says, 'Self-nature is neither born nor dies, neither defiled nor pure.' If there is birth, there will be defilement; if there is death, there will be purity. Because it neither born nor dies, therefore it is neither defiled nor pure. The meaning of these sentences is like this. To counteract 'grasping meaning according to name distraction', it refers to understanding meaning according to name, which is distraction. To counteract this distraction, the sutra says, 'Provisionally establishing various names, distinguishing various dharmas.' Regarding 'various things, meaning grasping name according to meaning is distraction', to counteract this distraction, the sutra says, 'Provisionally establishing external names, mutually circulating.' It refers to the fact that it is not the self-nature of meaning that has such a name. To counteract these ten kinds of distractions, the Prajnaparamita Sutra is spoken. Because of this reason, non-discriminating wisdom can arise.

Treatise says: If, due to different reasons, dependent nature can establish the three natures, then how can these three natures not become one? Due to different reasons, dependent nature can be established, but it cannot establish discriminatory nature and accomplished nature. Due to different reasons, discriminatory nature can be established, but it cannot establish dependent nature and accomplished nature. Due to different reasons, accomplished nature can be established, but it cannot establish dependent nature and discriminatory nature.

Commentary on the Treatise on the Summary of the Great Vehicle, Volume 4 Taisho Tripitaka, Volume 31, No. 1596, Commentary on the Treatise on the Summary of the Great Vehicle

Commentary on the Treatise on the Summary of the Great Vehicle, Volume 5

Composed by Bodhisattva Vasubandhu

Translated by Gupta of Sui Dynasty, Tripitaka from India, together with Xingju, etc. Second of the Second Section on Knowing the Superior Characteristics and Superior Words

分別章第三之餘

論曰。複次云何得知依他性為分別性。相顯現而住。然非分別性體也。于名前無智即體相違故。多名有多體此相違故。名不定雜體相違故。此中有偈。

于名前無智　　多名及不定　同及多雜體　　成就此相違　法無而可見　　無染而有凈　應知如幻事　　亦復似虛空

釋曰。如依他性中雖分別一分可見。然不成彼性顯示此故於名前無智。同體相違故者。若分別與依他是一體。則離名于義中智生。如瓶離瓶名。于瓶義中瓶智不生。若瓶名與瓶義是一相者。則應智自生。以不一相故。若言名義同體。即是相違。此中成立名是依他。義是分別。何以故。此依他由名力故成所分別又一義有多名。若名義是一相如名有眾多。義亦應眾多。若爾此義則應有多體。此一義有多體。即是相違。是故兩性一體即是第二相違。又名不定如瞿名能目九義。若執名義是一。即諸義同體。此執是第三相違。以無量別相義皆成牛等一體故。偈中亦說此義。于偈中言成就者。明依他與分別不同體義。成就法無而可見等。此一偈為教諸弟子。幻等譬喻故。弟子有二種相違疑。難法無而可見。無染而有凈。於此有疑于中如幻事者。如幻象實不有而可見。義亦如是。雖不有而亦可見。又如虛空云等。不能染污

【現代漢語翻譯】現代漢語譯本分別章第三之餘

論曰：再者，如何得知依他起性是分別自性呢？因為相顯現而存在，但並非分別自性的本體。如果對於名稱之前沒有智慧，就與本體相違背；如果多個名稱有多個本體，這也相違背；如果名稱不確定而混雜，也與本體相違背。這裡有一首偈頌：

『于名前無智，多名及不定，同及多雜體，成就此相違，法無而可見，無染而有凈，應知如幻事，亦復似虛空。』

釋曰：例如在依他起性中，雖然分別的一部分是可見的，但不能成就它的自性，因為這顯示了在名稱之前沒有智慧。如果分別與依他起性是一個本體，那麼離開名稱，智慧就能在義理中產生，就像瓶子離開瓶子的名稱，關於瓶子的義理，瓶子的智慧就不會產生。如果瓶子的名稱與瓶子的義理是一個相，那麼智慧應該自己產生。因為不是一個相的緣故。如果說名稱與義理是同一個本體，那就是相違背的。這裡成立了名稱是依他起性，義理是分別自性。為什麼呢？因為這依他起性由於名稱的力量，才成就了所分別的。又一個義理有多個名稱。如果名稱與義理是一個相，就像名稱有眾多一樣，義理也應該眾多。如果這樣，這個義理就應該有多個本體。這一個義理有多個本體，就是相違背的。所以，兩個自性是一個本體，就是第二種相違背。又名稱不確定，比如『瞿』這個名稱能夠指代九種義理。如果執著名稱與義理是一個，就是諸義理同一個本體。這種執著是第三種相違背。因為無量差別的相義都成為牛等一個本體的緣故。偈頌中也說了這個義理。在偈頌中說『成就』，是說明依他起性與分別自性不是同一個本體的義理。成就『法無而可見』等等。這一首偈頌是爲了教導諸位弟子，用幻象等譬喻的緣故。弟子有兩種相違背的疑惑，難以理解『法無而可見』，『無染而有凈』。對於此有疑惑，其中就像幻象一樣，幻象實際上沒有而可以看見，義理也是這樣。雖然沒有，但也可以看見。又像虛空中的云等，不能染污虛空。

English version Chapter Three on Distinctions, Continued

Treatise: Furthermore, how can it be known that the dependent nature (paratantra-svabhava) is the nature of discrimination (parikalpita-svabhava)? Because appearances manifest and abide, but are not the substance of the nature of discrimination. If there is no wisdom before the name, it contradicts the substance. If multiple names have multiple substances, this contradicts. If the name is indefinite and mixed, it contradicts the substance. Here is a verse:

'Without wisdom before the name, multiple names and indefiniteness, sameness, multiplicity, and mixed substances, accomplish this contradiction. Phenomena are non-existent yet visible, without defilement yet with purity. One should know it is like an illusion, and also like empty space.'

Explanation: For example, in the dependent nature, although a portion of discrimination is visible, it does not accomplish its nature, because it shows that there is no wisdom before the name. If discrimination and the dependent nature are one substance, then wisdom arises in the meaning apart from the name, just as when a pot is apart from the name of a pot, wisdom about the pot does not arise in the meaning of the pot. If the name of the pot and the meaning of the pot are one aspect, then wisdom should arise by itself. Because they are not one aspect. If it is said that the name and meaning are the same substance, that is contradictory. Here it is established that the name is dependent, and the meaning is discrimination. Why? Because this dependent nature, due to the power of the name, accomplishes what is discriminated. Also, one meaning has multiple names. If the name and meaning are one aspect, just as the name has many, the meaning should also have many. If so, this meaning should have multiple substances. This one meaning having multiple substances is contradictory. Therefore, the two natures being one substance is the second contradiction. Also, the name is indefinite, such as the name 'Go' (cow) which can refer to nine meanings. If one clings to the name and meaning being one, then all meanings are the same substance. This clinging is the third contradiction. Because the meanings of countless different aspects all become one substance like a cow. The verse also speaks of this meaning. In the verse, 'accomplish' means to clarify the meaning that the dependent nature and the nature of discrimination are not the same substance. Accomplishing 'phenomena are non-existent yet visible,' etc. This verse is to teach the disciples, using illusions and other metaphors. The disciples have two contradictory doubts, finding it difficult to understand 'phenomena are non-existent yet visible,' 'without defilement yet with purity.' Regarding this doubt, it is like an illusion, an illusory elephant is actually non-existent yet visible, the meaning is also like this. Although non-existent, it is also visible. Also, like clouds in empty space, they cannot defile empty space.

【English Translation】 Modern Chinese Translation The Remainder of Chapter Three on Distinctions

Treatise: Furthermore, how can it be known that the dependent nature (paratantra-svabhava) is the nature of discrimination (parikalpita-svabhava)? Because appearances manifest and abide, but are not the substance of the nature of discrimination. If there is no wisdom before the name, it contradicts the substance. If multiple names have multiple substances, this contradicts. If the name is indefinite and mixed, it contradicts the substance. Here is a verse:

'Without wisdom before the name, multiple names and indefiniteness, sameness, multiplicity, and mixed substances, accomplish this contradiction. Phenomena are non-existent yet visible, without defilement yet with purity. One should know it is like an illusion, and also like empty space.'

Explanation: For example, in the dependent nature, although a portion of discrimination is visible, it does not accomplish its nature, because it shows that there is no wisdom before the name. If discrimination and the dependent nature are one substance, then wisdom arises in the meaning apart from the name, just as when a pot is apart from the name of a pot, wisdom about the pot does not arise in the meaning of the pot. If the name of the pot and the meaning of the pot are one aspect, then wisdom should arise by itself. Because they are not one aspect. If it is said that the name and meaning are the same substance, that is contradictory. Here it is established that the name is dependent, and the meaning is discrimination. Why? Because this dependent nature, due to the power of the name, accomplishes what is discriminated. Also, one meaning has multiple names. If the name and meaning are one aspect, just as the name has many, the meaning should also have many. If so, this meaning should have multiple substances. This one meaning having multiple substances is contradictory. Therefore, the two natures being one substance is the second contradiction. Also, the name is indefinite, such as the name 'Go' (cow) which can refer to nine meanings. If one clings to the name and meaning being one, then all meanings are the same substance. This clinging is the third contradiction. Because the meanings of countless different aspects all become one substance like a cow. The verse also speaks of this meaning. In the verse, 'accomplish' means to clarify the meaning that the dependent nature and the nature of discrimination are not the same substance. Accomplishing 'phenomena are non-existent yet visible,' etc. This verse is to teach the disciples, using illusions and other metaphors. The disciples have two contradictory doubts, finding it difficult to understand 'phenomena are non-existent yet visible,' 'without defilement yet with purity.' Regarding this doubt, it is like an illusion, an illusory elephant is actually non-existent yet visible, the meaning is also like this. Although non-existent, it is also visible. Also, like clouds in empty space, they cannot defile empty space.

本性清凈。然云等除時名為清凈。諸法亦爾無有染污本性清凈。然除客塵障垢時。名為清凈應知。

論曰。複次如所顯現既不有。此依他性一切種悉無。何故不成。若無依他成就性亦無。一切無所有此義不成。若依他性及成就性俱無則無染污及清凈過。現見染污及清凈。是故非一切無。此中有偈。

若無依他性　　成就性亦無　則亦恒不有　　染污及清凈

釋曰。依他性如所顯現不如是有。今為顯一切種悉無不成故。說此依他若不有成就亦不有。何以故。由有染故則有凈。是故若二種俱無即一切悉無。此義不成今當顯示謗無染凈。此是過失。何以故。現見有染有凈故。此依他成就二法現見是有。若執言無則是實有染凈而謗言無。

論曰。于佛世尊大乘方廣經中。彼經中說云何應知分別性。若說無所有門應知。云何應知依他性。若說幻焰夢像影響水月化等譬喻應知。云何應知成就性。若說四種清凈法應知。四種清凈法者。一本性清凈。所謂真如空實際無相第一義法界等。二離垢清凈。謂即是離一切障垢。三至得道清凈。謂一切菩提分法波羅蜜等。四道生境界清凈。謂所說大乘正法此是清凈因故。非分別性。最清凈法界所流津液故非依他性。此等四法中攝得一切凈法。此中有偈。

幻等說于

【現代漢語翻譯】現代漢語譯本：本性是清凈的。就像雲霧等被去除時，才稱之為清凈。一切諸法也是如此，沒有染污，本性是清凈的。然而，當去除客塵和障垢時，才稱之為清凈，應當明白這個道理。

論曰：再者，如果所顯現的並不真實存在，那麼這依他性（Paratantra，緣起性）在一切方面都是不存在的。為什麼不能成立呢？如果依他性不存在，成就性（Parinispanna，圓成實性）也就不存在。如果一切都不存在，這個道理就不能成立。如果依他性和成就性都不存在，那麼就不會有染污和清凈的差別了。但現在明明能看到染污和清凈，所以不能說一切都不存在。這裡有一首偈頌：

若無依他性，成就性亦無，則亦恒不有，染污及清凈。

釋曰：依他性如所顯現那樣並不真實存在。現在爲了說明一切方面都不存在是不能成立的，所以說這依他性如果不存在，成就性也不存在。為什麼呢？因為有了染污，才會有清凈。所以如果這兩種都不存在，那麼一切都不存在，這個道理是不能成立的。現在應當說明誹謗沒有染污和清凈，這是過失。為什麼呢？因為現在明明能看到有染污有清凈的緣故。這依他性和成就性兩種法，現在明明是存在的。如果執著地說沒有，那就是明明有染污和清凈，卻誹謗說沒有。

論曰：在佛世尊所說的大乘方廣經典中，那部經中說，應當如何瞭解分別性（Parikalpita，遍計所執性）呢？如果說是以無所有門來了解，就應當這樣理解。應當如何瞭解依他性呢？如果說是以幻、焰、夢、像、影響、水月、化等譬喻來了解，就應當這樣理解。應當如何瞭解成就性呢？如果說是以四種清凈法來了解，就應當這樣理解。四種清凈法是：一、本性清凈，也就是真如（Tathata，如如）、空（Sunyata，空性）、實際（Bhūtakoti，真如實際）、無相（Animitta，無相）、第一義（Paramārtha，勝義諦）、法界（Dharmadhatu，法界）等。二、離垢清凈，也就是遠離一切障垢。三、至得道清凈，也就是一切菩提分法（Bodhipaksika-dharmas，菩提分法）、波羅蜜（Paramita，波羅蜜多）等。四、道生境界清凈，也就是所說的大乘正法，這是清凈的因。不是分別性，是最清凈法界所流出的精華，所以不是依他性。這四種法中包含了所有清凈的法。這裡有一首偈頌：

幻等說于

【English Translation】 English version: The nature is pure. It is called pure when clouds and the like are removed. All dharmas are also like this, without defilement, and their nature is pure. However, it is called pure when adventitious dust and obscurations are removed. This should be understood.

Treatise: Furthermore, if what appears does not exist, then this dependent nature (Paratantra) is completely non-existent in every way. Why is this not established? If dependent nature does not exist, then accomplished nature (Parinispanna) also does not exist. If everything is non-existent, this principle cannot be established. If both dependent nature and accomplished nature are non-existent, then there would be no fault of defilement and purity. But defilement and purity are clearly seen, therefore it is not that everything is non-existent. Here is a verse:

If dependent nature is absent, accomplished nature is also absent, then there would also always be no defilement and purity.

Explanation: Dependent nature, as it appears, is not truly existent. Now, in order to show that it is not established that everything is completely non-existent, it is said that if this dependent nature does not exist, accomplished nature also does not exist. Why? Because with defilement, there is purity. Therefore, if both are non-existent, then everything is completely non-existent. This principle cannot be established. Now, it should be shown that slandering the absence of defilement and purity is a fault. Why? Because defilement and purity are clearly seen. These two dharmas, dependent nature and accomplished nature, are clearly seen to exist. If one clings to saying they do not exist, then it is slandering the absence of defilement and purity when they actually exist.

Treatise: In the Great Vehicle Extensive Sutras of the World Honored Buddha, it is said in that sutra, how should discriminative nature (Parikalpita) be understood? If it is said to be understood through the door of non-existence, then it should be understood in this way. How should dependent nature be understood? If it is said to be understood through metaphors such as illusions, flames, dreams, images, echoes, the moon in water, and transformations, then it should be understood in this way. How should accomplished nature be understood? If it is said to be understood through the four kinds of purity, then it should be understood in this way. The four kinds of purity are: first, intrinsic purity, which is suchness (Tathata), emptiness (Sunyata), reality-limit (Bhūtakoti), signlessness (Animitta), ultimate meaning (Paramārtha), the realm of dharma (Dharmadhatu), and so on. Second, purity from separation from defilements, which is separation from all obscurations. Third, purity of attaining the path, which is all the limbs of enlightenment (Bodhipaksika-dharmas), perfections (Paramita), and so on. Fourth, purity of the realm born from the path, which is the correct dharma of the Great Vehicle that is spoken of, this is the cause of purity. It is not discriminative nature, it is the essence flowing from the most pure realm of dharma, therefore it is not dependent nature. All pure dharmas are included in these four dharmas. Here is a verse:

Illusions, etc., are spoken of

生　　說無顯分別　四種清凈法　　此說成就性　清凈有本性　　無垢道攀緣　一切清凈法　　此四種所攝

釋曰。本性清凈者是自體清凈。此自體即是真如。一切眾生皆有。以平等相故。由有此故說一切法為如來藏。離垢清凈者。即此真如離煩惱障智障垢已。由此真如清凈故得名為佛。至得道清凈者。得彼之道亦是清凈。即是菩提分。念處等波羅蜜故。道生境界清凈者。是諸菩提分法勝得生緣。此生緣亦是清凈故說道生境界清凈。即是修多羅等十二部言教。此言教若是分別即成染污因。若是依他即成虛妄。最清凈法界所流津液故非虛妄。由離此二性故得為成就。又此四種相於大乘中隨說一種應知。即是說成就性。于中初二不變異成就故名成就。后二以不顛倒故名成就。於後偈中具明此義。幻等說于生者依他性說名為生。隨於何處說一切法如幻。乃至如化等應知。此說依他性。說無顯分別者若說無有色無所有乃至一切法無所有。應知此說分別性。

論曰。複次何因緣故。如經所說。依他性譬幻事等。為除他人于依他性中虛妄疑故。又云何他人于依他性虛妄中生疑。他人作如是念。云何實無有義而成境界。為除此疑故說幻事譬。若實無有義。心及心法雲何得生。為除此疑故說焰譬。若實無有義。云何

【現代漢語翻譯】現代漢語譯本生：說無顯分別四種清凈法，此說成就性清凈有本性，無垢道攀緣一切清凈法，此四種所攝

釋曰：本性清凈者是自體清凈。此自體即是真如（Tathata，事物的真實如是的狀態）。一切眾生皆有，以平等相故。由有此故說一切法為如來藏（Tathagatagarbha，如來藏）。離垢清凈者，即此真如離煩惱障智障垢已。由此真如清凈故得名為佛（Buddha）。至得道清凈者，得彼之道亦是清凈，即是菩提分（Bodhipaksa，菩提的組成部分），念處等波羅蜜（Paramita，到達彼岸）。道生境界清凈者，是諸菩提分法勝得生緣。此生緣亦是清凈故說道生境界清凈，即是修多羅（Sutra，經）等十二部言教。此言教若是分別即成染污因，若是依他即成虛妄。最清凈法界所流津液故非虛妄。由離此二性故得為成就。又此四種相於大乘中隨說一種應知，即是說成就性。于中初二不變異成就故名成就，后二以不顛倒故名成就。於後偈中具明此義。幻等說于生者依他性說名為生。隨於何處說一切法如幻，乃至如化等應知，此說依他性。說無顯分別者若說無有色無所有乃至一切法無所有，應知此說分別性。

論曰：複次何因緣故，如經所說，依他性譬幻事等。為除他人于依他性中虛妄疑故。又云何他人于依他性虛妄中生疑？他人作如是念：云何實無有義而成境界？為除此疑故說幻事譬。若實無有義，心及心法雲何得生？為除此疑故說焰譬。若實無有義，云何

【English Translation】 English version Birth: Speaking of no manifest distinctions. The four kinds of purity, this speaks of the nature of accomplishment. Purity has inherent nature, stainless path is relied upon. All pure dharmas, are encompassed by these four.

Explanation: 'Inherent purity' is self-nature purity. This self-nature is thusness (Tathata, the true suchness of things). All sentient beings possess it, because of its equal nature. Because of this, all dharmas are said to be the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata). 'Purity free from defilements' means that this thusness is free from the defilements of afflictive and cognitive obscurations. Because of the purity of this thusness, one is named Buddha (Buddha). 'Attainment of the path's purity' means that the path attained is also pure, which is the Bodhipaksa (Bodhipaksa, wings to awakening), such as the mindfulness and the Paramita (Paramita, perfection, to the further shore). 'Purity of the realm born from the path' means that all the Bodhipaksa dharmas are superior and give rise to the conditions for birth. These conditions for birth are also pure, hence it is said to be the purity of the realm born from the path, which is the twelvefold teachings such as Sutras (Sutra, discourses of the Buddha). If these teachings are discriminated, they become the cause of defilement; if they are dependent, they become false. Because they are the nectar flowing from the most pure Dharmadhatu, they are not false. By being free from these two natures, they are accomplished. Furthermore, these four aspects, when any one of them is spoken of in the Mahayana, should be understood as speaking of the nature of accomplishment. Among them, the first two are called accomplishment because they do not change, and the latter two are called accomplishment because they are not inverted. This meaning is fully explained in the later verses. The 'birth' spoken of in illusions and so on is called birth because it is spoken of as dependent nature. Wherever it is said that all dharmas are like illusions, even like transformations, it should be understood that this speaks of dependent nature. 'Speaking of no manifest distinctions' means that if it is said that there is no form, nothing at all, even that all dharmas are nothing at all, it should be understood that this speaks of the nature of discrimination.

Treatise: Furthermore, for what reason, as the Sutra says, is dependent nature likened to illusory events and so on? It is to remove the false doubts of others regarding dependent nature. And how do others generate doubts in the falsity of dependent nature? Others think thus: How can something that is truly without meaning become a realm? To remove this doubt, the example of illusory events is given. If there is truly no meaning, how can mind and mental factors arise? To remove this doubt, the example of flames is given. If there is truly no meaning, how can

愛非愛受用得成。為除此疑故說夢譬。若實無有義善不善業愛非愛果云何得生。為除此疑故說映象譬。若實無有義種種識云何得生。為除此疑故說光影譬。若實無有義種種流佈言說。云何得生。為除此疑故說向譬。若實無有義。取實三摩提中境界云何得成。為除此疑故說水月譬。若實無有義得自在菩薩以不顛倒心。為作眾生利益事故生云何得成為除此疑故說變化譬。

釋曰。為顯示依他性故。說幻等譬。于中虛妄疑者。于虛妄體中生疑故。于依他性中以幻等譬喻。顯示如幻像實無有義而成境界。諸法亦爾。為除彼疑故作幻譬。若無義則無所攀緣。心及心法雲何得生。為對治他人此疑故說焰譬。于中焰譬心及心法。水喻于義如焰動故。水義識生實無有水。如是心及心法亦爾。由動故實無有義而生於識。諸小凡夫又復有疑。若無有義。云何愛非愛受用得成。為除此疑故以夢譬。依他性如夢中。實無有義而愛非愛受用得成。此中亦爾受用得成。又復有疑若善不善業無義。云何愛不愛果義得成。為除此疑故以映象譬喻。依他性如映象。實無有義即于自面有像智生。實無有像義可得。此亦如是愛非愛果義實無所有。然亦可見應知。又復有疑若無有義。云何得有種種識生。為對治此故以光影譬。依他性如人弄影。隨種種相貌

【現代漢語翻譯】現代漢語譯本：愛與非愛（喜歡與不喜歡）的感受如何產生？爲了消除這個疑惑，所以用夢境來比喻。如果實際上沒有意義，那麼善與不善的業，以及喜歡與不喜歡的果報，又是如何產生的呢？爲了消除這個疑惑，所以用映象來比喻。如果實際上沒有意義，那麼種種的識又是如何產生的呢？爲了消除這個疑惑，所以用光影來比喻。如果實際上沒有意義，那麼種種流傳的言說，又是如何產生的呢？爲了消除這個疑惑，所以用回聲來比喻。如果實際上沒有意義，那麼在真實的禪定（三摩提）中，所獲得的境界又是如何成就的呢？爲了消除這個疑惑，所以用水中的月亮來比喻。如果實際上沒有意義，那麼獲得自在的菩薩，以不顛倒的心，爲了利益眾生而示現出生，又是如何成就的呢？爲了消除這個疑惑，所以用變化來比喻。

解釋：爲了顯示依他起性（事物相互依存的性質），所以用幻象等來比喻。對於其中的虛妄產生疑惑的人，是因為對虛妄的本體產生了疑惑。所以在依他起性中，用幻象等譬喻來顯示，就像幻象一樣，實際上沒有意義，卻能成就境界。一切諸法也是如此。爲了消除這些疑惑，所以用幻象來比喻。如果沒有意義，那麼就沒有所攀緣的對象，心和心法（心理活動）又是如何產生的呢？爲了對治他人的這個疑惑，所以用火焰來比喻。其中，火焰比喻心和心法，水比喻意義，就像火焰的晃動一樣，水的意義產生，但實際上沒有水。同樣，心和心法也是如此，因為晃動，實際上沒有意義，卻能產生識。一些小凡夫又產生了疑惑，如果沒有意義，那麼喜歡與不喜歡的感受，又是如何產生的呢？爲了消除這個疑惑，所以用夢境來比喻。依他起性就像夢中一樣，實際上沒有意義，卻能產生喜歡與不喜歡的感受。這裡也是如此，感受得以產生。又有人疑惑，如果善與不善的業沒有意義，那麼喜歡與不喜歡的果報，又是如何產生的呢？爲了消除這個疑惑，所以用映象來比喻。依他起性就像映象一樣，實際上沒有意義，卻能從自己的臉上產生影像的認知。實際上沒有影像的意義可以獲得。這裡也是如此，喜歡與不喜歡的果報實際上並不存在，但也能被看見，應該明白。又有人疑惑，如果沒有意義，那麼種種的識又是如何產生的呢？爲了對治這個疑惑，所以用光影來比喻。依他起性就像人玩弄影子一樣，隨著種種的相貌而變化。

【English Translation】 English version: How can the experience of love and non-love (like and dislike) be achieved? To dispel this doubt, the analogy of a dream is used. If there is actually no meaning, how can good and bad karma, and the fruits of love and non-love, arise? To dispel this doubt, the analogy of a mirror image is used. If there is actually no meaning, how can various consciousnesses arise? To dispel this doubt, the analogy of light and shadow is used. If there is actually no meaning, how can various propagated speeches arise? To dispel this doubt, the analogy of an echo is used. If there is actually no meaning, how can the states attained in true Samadhi (三摩提, concentration) be achieved? To dispel this doubt, the analogy of the moon in water is used. If there is actually no meaning, how can a liberated Bodhisattva (菩薩, enlightened being), with an undeluded mind, be born for the benefit of sentient beings? To dispel this doubt, the analogy of transformation is used.

Explanation: To show the dependent nature (依他性, the nature of interdependence), analogies such as illusion are used. Those who doubt the illusory nature doubt the nature of illusion itself. Therefore, in the dependent nature, analogies such as illusion are used to show that, like illusions, there is actually no meaning, yet states are achieved. All dharmas (法, phenomena) are also like this. To dispel these doubts, the analogy of illusion is used. If there is no meaning, then there is nothing to cling to, so how can the mind and mental activities (心法, mental functions) arise? To counter this doubt, the analogy of a flame is used. In this analogy, the flame represents the mind and mental activities, and water represents meaning. Just as the flame flickers, the meaning of water arises, but there is actually no water. Similarly, the mind and mental activities are also like this; because of flickering, there is actually no meaning, yet consciousness arises. Some ordinary people have further doubts: if there is no meaning, how can the experience of love and non-love be achieved? To dispel this doubt, the analogy of a dream is used. The dependent nature is like a dream; there is actually no meaning, yet the experience of love and non-love can arise. It is the same here; the experience is achieved. Others doubt that if good and bad karma have no meaning, how can the fruits of love and non-love arise? To dispel this doubt, the analogy of a mirror image is used. The dependent nature is like a mirror image; there is actually no meaning, yet the awareness of an image arises from one's own face. There is actually no meaning of the image to be obtained. It is the same here; the fruits of love and non-love do not actually exist, but they can be seen, and this should be understood. Others doubt that if there is no meaning, how can various consciousnesses arise? To counter this doubt, the analogy of light and shadow is used. The dependent nature is like a person playing with shadows, changing with various appearances.

則有多種影現。然無實影義可得。識亦如是實無種種義然有種種義可見。又復有疑若無有義云何無量種流佈言說得生。為除此疑故以向譬。依他性如向實無有義而亦可聞。如是流佈言說實無有義而亦可得。又復有疑若無有義云何得定者。心及心法得見於義。由經說得定心者如實知。如實見故。為對治此故說水月喻。如水月實無有義而亦可見。以水潤滑澄清故。定心亦爾實無境界義而亦得見。三摩提如水體潤滑故。又復有疑若無實眾生。云何得如實智諸菩薩等。先以智慧觀察為彼等眾生。于諸趣受身。為對治此疑故。以變化譬喻依他性。如變化實無有義。隨化者心一切事成。非無化事可見。如是雖無受身實義。然為一切眾生故受身。此義可見應知。複次為何意故世尊說幻等八喻。今當顯示于中說幻喻者。為對治眼等六內入。由眼等猶如幻像實無所有而亦可見應知。以此顯示。焰譬喻者喻器世間以體寬大。是故如焰由動搖故。實無有水而見有水。為對治受用色等故說夢喻。如夢中色等實無所有。然以此為因愛憎等受用得成。以此顯示。為對治身業故說映象喻。由善不善身業為因緣故。有餘色像生。為對治口業故說向譬。由口業為因故得口業果。猶如向以此顯示。意業有三種。一欲界二靜地三聞等。生於中為對治欲界意業故

【現代漢語翻譯】現代漢語譯本則有多種影現。然而沒有實際的影像意義可以獲得。識（vijñāna，了別作用）也是如此，實際上沒有種種意義，然而有種種意義可以顯現。又有人懷疑，如果沒有意義，為何無量的流佈言說能夠產生？爲了消除這個疑惑，用回聲的比喻來說明。依他性（paratantra-svabhāva，緣起性）就像回聲，實際上沒有意義，但也可以被聽到。如此，流佈言說實際上沒有意義，但也可以獲得。又有人懷疑，如果沒有意義，為何得禪定者，心及心所法能夠見到意義？因為經中說，得禪定者如實知、如實見。爲了對治這個疑惑，用水月的比喻來說明。如同水中的月亮，實際上沒有意義，但也可以被見到，因為水潤滑澄清的緣故。禪定之心也是如此，實際上沒有境界的意義，但也可以見到，三摩提（samādhi，禪定）就像水體一樣潤滑。又有人懷疑，如果沒有真實的眾生，為何能有如實智，諸菩薩等又如何存在？先以智慧觀察，爲了那些眾生，在諸趣（gati，輪迴的去處）中受生。爲了對治這個疑惑，用變化的比喻來說明依他性。如同變化，實際上沒有意義，隨著變化者的心，一切事情都能成就，並非沒有變化的事情可以見到。如此，雖然沒有受生的實際意義，但爲了所有眾生而受生，這個意義是可以見到的，應當知曉。再次，世尊為何要說幻等八個比喻？現在將要顯示，其中說幻的比喻，是爲了對治眼等六內入（āyatana，感覺器官）。因為眼等猶如幻像，實際上沒有所有，但也可以見到，應當知曉。用火焰的比喻，是比喻器世間（bhājana-loka，物質世界）的體寬大。因此，如同火焰，因為動搖的緣故，實際上沒有水，卻見到有水。爲了對治受用色等，所以說夢的比喻。如同夢中的色等，實際上沒有所有，然而以此為因，愛憎等受用得以成就。以此顯示。爲了對治身業（kāya-karma，身體的行為），所以說映象的比喻。因為善不善的身業為因緣，所以有其餘的色像產生。爲了對治口業（vak-karma，語言的行為），所以說回聲的比喻。因為口業為因，所以得到口業的果報，猶如回聲，以此顯示。意業（manas-karma，思想的行為）有三種：一、欲界（kāma-dhātu，慾望的領域），二、靜地（dhyāna-bhūmi，禪定的領域），三、聞等（śruta，聽聞）所生。在其中，爲了對治欲界意業的緣故

【English Translation】 English version Then there are various appearances. However, no actual meaning of the image can be obtained. Consciousness (vijñāna, the function of distinguishing) is also like this; in reality, there are no various meanings, but various meanings can be seen. Furthermore, there is a doubt: if there is no meaning, how can the immeasurable flow of speech arise? To dispel this doubt, the analogy of an echo is used. Dependent nature (paratantra-svabhāva, the nature of arising from conditions) is like an echo; in reality, it has no meaning, but it can be heard. Thus, the flow of speech has no actual meaning, but it can be obtained. Furthermore, there is a doubt: if there is no meaning, how can those who have attained samādhi (concentration), their minds and mental factors, see meaning? Because the sutras say that those who have attained samādhi know and see things as they really are. To counter this doubt, the analogy of the moon in water is used. Like the moon in water, it has no actual meaning, but it can be seen because the water is smooth and clear. The mind in samādhi is also like this; in reality, it has no meaning of a realm, but it can be seen. Samādhi (samādhi, concentration) is like the body of water, smooth and clear. Furthermore, there is a doubt: if there are no real sentient beings, how can there be true knowledge, and how can the Bodhisattvas exist? First, with wisdom, they observe and, for the sake of those sentient beings, take birth in the various realms of existence (gati, realms of rebirth). To counter this doubt, the analogy of transformation is used to explain dependent nature. Like a transformation, it has no actual meaning; according to the mind of the transformer, all things are accomplished, and it is not that no transformed things can be seen. Thus, although there is no actual meaning of taking birth, they take birth for the sake of all sentient beings; this meaning can be seen and should be understood. Again, why did the World Honored One speak of the eight analogies of illusion, etc.? Now it will be shown that the analogy of illusion is spoken to counter the six internal sense bases (āyatana, sense organs) such as the eye. Because the eye, etc., are like illusions, they have no actual existence, but they can be seen; this should be understood. The analogy of a mirage is used to represent the vastness of the container world (bhājana-loka, the material world). Therefore, like a mirage, because of the movement, there is actually no water, but water is seen. To counter the enjoyment of forms, etc., the analogy of a dream is used. Like the forms, etc., in a dream, they have no actual existence, but because of this, enjoyment such as love and hatred is accomplished. This is what it shows. To counter bodily karma (kāya-karma, actions of the body), the analogy of a mirror image is used. Because of the causes and conditions of good and bad bodily karma, other forms and images arise. To counter verbal karma (vak-karma, actions of speech), the analogy of an echo is used. Because verbal karma is the cause, the result of verbal karma is obtained, like an echo; this is what it shows. Mental karma (manas-karma, actions of the mind) is of three types: first, the desire realm (kāma-dhātu, realm of desire); second, the realm of tranquility (dhyāna-bhūmi, realm of meditation); and third, that which arises from hearing (śruta, hearing). Among these, it is for the sake of countering mental karma in the desire realm.

說光影譬。由意業果報猶如光影故。以此顯示。為對治靜地意業故。說水月譬。由靜地意業果如水中月。實無所有然于靜心中有種種果顯現。為對治聞等意業故說變化譬。于中聞等者謂聞思熏習。顯示此聞等意生如化。

論曰。世尊依何義故於梵天問經中。說如來不見生死不見涅槃。于依他性中約分別性成就性故。生死涅槃體無差別義。彼中即此依他性。分別分成生死。成就分成涅槃。

釋曰。此等三性法相如修多羅所說隨順相應。今當顯示。依何義故梵天問經中說。如來不見生死及涅槃。依生死涅槃無差別義故。依他性非是生死由成就分即是涅槃故。亦非涅槃由即彼分別分成生死故。是故不可偏說一分。世尊見依他中無偏一性。由此意故於彼經中。說不見生死不見涅槃。

論曰。如世尊于阿毗達磨經中。說三種法。染污分清凈分彼二分。依何義故作如此說。依他性中。分別性是染污分。成就性是清凈分。即此依他性是彼二分。由此義故作如此說。此義以何譬顯示。以金土藏為譬。如金土藏有三種可見。謂一地界二土三金于地界中。土非有而可見。金實有而不可見。若以火燒土則不現。金則顯現。複次于地界中土相現時。是虛妄體現。金體現時是真實體現。是故地界有二分。如是如是此識性未為無

【現代漢語翻譯】現代漢語譯本說光影的比喻。因為意業的果報就像光和影一樣。用這個來顯示。爲了對治靜止狀態下的意業，所以說水月（水中月亮的幻象）的比喻。因為靜止狀態下的意業的果報就像水中的月亮一樣，實際上什麼都沒有，但是在平靜的心中會有各種各樣的果報顯現。爲了對治聽聞等等的意業，所以說變化的比喻。其中聽聞等等指的是聽聞和思惟的熏習。顯示這些聽聞等等的意念產生就像變化出來的一樣。

論曰：世尊依據什麼意義，在《梵天問經》中說，如來不見生死，不見涅槃？因為在依他起性（緣起性）中，就分別性（虛妄分別）和成就性（真實成就）而言，生死和涅槃的本體沒有差別。其中，依他起性，分別的部分成為生死，成就的部分成為涅槃。

釋曰：這些三性（遍計所執性、依他起性、圓成實性）的法相，就像修多羅（佛經）所說的那樣，隨順相應。現在應當顯示，依據什麼意義，《梵天問經》中說，如來不見生死和涅槃？因為生死和涅槃沒有差別的緣故。依他起性不是生死，因為成就的部分就是涅槃的緣故。也不是涅槃，因為就是那個分別的部分成為生死的緣故。所以不可以偏頗地說其中一部分。世尊見到在依他起性中沒有偏頗的單一性。因為這個意思，所以在那個經中說，不見生死，不見涅槃。

論曰：就像世尊在《阿毗達磨經》（論藏）中說，有三種法，染污的部分，清凈的部分，以及那兩個部分。依據什麼意義這樣說？在依他起性中，分別性是染污的部分，成就性是清凈的部分。就是這個依他起性是那兩個部分。因為這個意義，所以這樣說。這個意義用什麼比喻來顯示？用金土藏的比喻。就像金土藏有三種可見的東西，一個是地界，一個是土，一個是金。在地界中，土不是真實存在的，但是可以看見；金是真實存在的，但是看不見。如果用火燒土，那麼土就不顯現了，金就顯現了。再次，在地界中，土的相狀顯現的時候，是虛妄的體現；金的相狀顯現的時候，是真實的體現。所以地界有兩部分。像這樣像這樣，這個識性還沒有成為無

【English Translation】 English version It speaks of the analogy of light and shadow. Because the karmic retribution of mental actions is like light and shadow. This is used to illustrate. To counteract mental actions in a state of stillness, the analogy of the moon in water (an illusion of the moon in water) is given. Because the karmic retribution of mental actions in a state of stillness is like the moon in water, which is actually nothing, but in a calm mind, various retributions appear. To counteract mental actions such as hearing, the analogy of transformation is given. Among them, 'hearing, etc.' refers to the habitual practice of hearing and thinking. It shows that these mental creations of hearing, etc., are like transformations.

Treatise: Based on what meaning did the World Honored One say in the Brahma Question Sutra that the Tathagata does not see birth and death, nor does he see Nirvana? Because in the dependent nature (origination), in terms of the discriminating nature (false discrimination) and the accomplished nature (true accomplishment), the essence of birth and death and Nirvana is not different. Among them, this dependent nature, the discriminating part becomes birth and death, and the accomplished part becomes Nirvana.

Explanation: These characteristics of the three natures (the completely imputed nature, the dependent nature, and the perfectly established nature) are in accordance with what the Sutras (Buddhist scriptures) say. Now it should be shown, based on what meaning does the Brahma Question Sutra say that the Tathagata does not see birth and death and Nirvana? Because birth and death and Nirvana are not different. The dependent nature is not birth and death, because the accomplished part is Nirvana. Nor is it Nirvana, because that discriminating part becomes birth and death. Therefore, one cannot partially speak of one part. The World Honored One saw that there is no biased singularity in the dependent nature. Because of this meaning, in that Sutra, it is said that he does not see birth and death, nor does he see Nirvana.

Treatise: Just as the World Honored One said in the Abhidharma Sutra (collection of treatises), there are three kinds of dharmas, the defiled part, the pure part, and those two parts. Based on what meaning is it said like this? In the dependent nature, the discriminating nature is the defiled part, and the accomplished nature is the pure part. This dependent nature is those two parts. Because of this meaning, it is said like this. What analogy is used to show this meaning? The analogy of a gold and earth mine. Just as in a gold and earth mine, there are three visible things, one is the earth element, one is the earth, and one is the gold. In the earth element, earth is not truly existent, but it can be seen; gold is truly existent, but it cannot be seen. If you burn the earth with fire, then the earth will not appear, and the gold will appear. Again, in the earth element, when the appearance of earth manifests, it is a false manifestation; when the appearance of gold manifests, it is a true manifestation. Therefore, the earth element has two parts. Like this, like this, this nature of consciousness has not yet become non-

分別智火所燒時。于識性中虛妄分別性顯現。成就性不顯現。此識性若為無分別智火所燒。于識性中實有成就性顯現。虛妄分別性不顯現。是故此虛妄分別識體。依他性有二分。如金藏土中所有地界。

釋曰。如是阿毗達磨修多羅中說。分別者染污性。成就者清凈性。依他者彼二分體。由此義故說三種法謂染污分。清凈分。彼二分以此金藏土譬喻顯示。于中金藏者是金種子。地界者是堅性。土者是所造色。于土顏色中則有三種可得。彼地界中所有金。但土相顯現。彼金體以後時可得故知。何以故。若以火燒金則得現。是故知金本來是有。

論曰。世尊有處說一切法常或說無常。或說非常非無常。為何義故說常。于依他性中約成就性分故說常。約分別性分故說無常。約彼二分故說非常非無常。為此義故說如常無常不二。苦樂亦不二善不善亦不二。空非空不二我無我不二。寂靜非寂靜不二有自性無自性不二。生無生不二滅無滅不二。本寂非本寂不二。本性涅槃非本性涅槃不二。生死涅槃無二。如是等差別諸佛世尊一切密語。皆隨順三性如常無常門說。此中有偈。

如法無所有　　而現無量種　非法非非法　　故說無二義　依一分顯示　　或有或非有　依二分說言　　非有非非有　如顯現非有　　

【現代漢語翻譯】現代漢語譯本：當分別智火（Vijnana-agni，智慧之火）燃燒時，在識性（Vijnana-svabhava，意識的本性）中，虛妄分別性（Parikalpita-svabhava，遍計所執性）顯現，成就性（Parinispanna-svabhava，圓成實性）不顯現。如果此識性被無分別智火（Nirvikalpa-jnana-agni，無分別智慧之火）燃燒，在識性中，真實存在的成就性顯現，虛妄分別性不顯現。因此，這個虛妄分別識的本體，依他性（Paratantra-svabhava，依他起性）具有兩部分，就像金礦藏在土中，包含地界（Prthvi-dhatu，地元素）。

解釋說：正如阿毗達磨修多羅（Abhidharma Sutra，阿毗達磨經）中所說，『分別』指的是染污性（Samklesa-svabhava，雜染的性質），『成就』指的是清凈性（Vyavadana-svabhava，清凈的性質），『依他』指的是這兩部分的本體。因此，才說三種法，即染污分、清凈分以及彼二分。用金礦藏在土中的比喻來顯示這一點。其中，金藏指的是金的種子，地界指的是堅固的性質，土指的是所造的色法。在土的顏色中，可以得到三種性質。在地界中所有的金，只有土的相貌顯現。金的本體在以後才能得到，所以知道金本來就存在。為什麼呢？如果用火燒土，金就會顯現出來，因此知道金本來就存在。

論中說：世尊（Bhagavan，佛陀）有時說一切法是常（Nitya，永恒的），有時說一切法是無常（Anitya，無常的），有時說一切法既不是常也不是無常。這是爲了什麼意義而說的呢？在依他性中，從成就性的角度來說，所以說是常；從分別性的角度來說，所以說是無常；從彼二分的角度來說，所以說既不是常也不是無常。爲了這個意義，所以說如常與無常不是二，苦與樂也不是二，善與不善也不是二，空與非空也不是二，我與無我（Anatta，非我）也不是二，寂靜與非寂靜也不是二，有自性與無自性也不是二，生與無生也不是二，滅與無滅也不是二，本寂與非本寂也不是二，本性涅槃（Prakrti-nirvana，自性涅槃）與非本性涅槃也不是二，生死與涅槃（Nirvana，涅槃）沒有差別。像這樣等等差別，諸佛世尊（Buddha-bhagavan，諸佛世尊）的一切密語，都隨順三性，如常無常的法門來說。這裡有一首偈頌：

如法無所有，而現無量種；非法非非法，故說無二義；依一分顯示，或有或非有；依二分說言，非有非非有；如顯現非有。

【English Translation】 English version: When the fire of discriminating wisdom (Vijnana-agni, fire of wisdom) burns, in the nature of consciousness (Vijnana-svabhava, nature of consciousness), the nature of false discrimination (Parikalpita-svabhava, the nature of what is completely conceptualized) appears, and the nature of accomplishment (Parinispanna-svabhava, the nature of what is perfectly accomplished) does not appear. If this nature of consciousness is burned by the fire of non-discriminating wisdom (Nirvikalpa-jnana-agni, fire of non-discriminating wisdom), in the nature of consciousness, the truly existing nature of accomplishment appears, and the nature of false discrimination does not appear. Therefore, the substance of this consciousness of false discrimination, the dependent nature (Paratantra-svabhava, dependent nature) has two parts, like gold ore hidden in the soil, containing the earth element (Prthvi-dhatu, earth element).

The commentary says: As it is said in the Abhidharma Sutra (Abhidharma Sutra, Abhidharma Sutra), 'discrimination' refers to the defiled nature (Samklesa-svabhava, defiled nature), 'accomplishment' refers to the pure nature (Vyavadana-svabhava, pure nature), and 'dependent' refers to the substance of these two parts. Therefore, it is said that there are three kinds of dharmas, namely the defiled part, the pure part, and the two parts. This is illustrated by the analogy of gold ore hidden in the soil. Among them, the gold ore refers to the seed of gold, the earth element refers to the solid nature, and the soil refers to the created form. In the color of the soil, three kinds of natures can be obtained. The gold in the earth element only shows the appearance of soil. The substance of gold can be obtained later, so it is known that gold originally exists. Why? If the soil is burned with fire, the gold will appear, so it is known that gold originally exists.

The treatise says: The World Honored One (Bhagavan, Buddha) sometimes says that all dharmas are permanent (Nitya, eternal), sometimes says that all dharmas are impermanent (Anitya, impermanent), and sometimes says that all dharmas are neither permanent nor impermanent. For what meaning is this said? In the dependent nature, from the perspective of the nature of accomplishment, it is said to be permanent; from the perspective of the nature of discrimination, it is said to be impermanent; from the perspective of the two parts, it is said to be neither permanent nor impermanent. For this meaning, it is said that such as permanence and impermanence are not two, suffering and happiness are not two, good and non-good are not two, emptiness and non-emptiness are not two, self and non-self (Anatta, non-self) are not two, tranquility and non-tranquility are not two, having self-nature and not having self-nature are not two, birth and non-birth are not two, cessation and non-cessation are not two, original tranquility and non-original tranquility are not two, original nature Nirvana (Prakrti-nirvana, original nature Nirvana) and non-original nature Nirvana are not two, and birth and death and Nirvana (Nirvana, Nirvana) are not different. Like these and other differences, all the secret words of the Buddhas, World Honored Ones (Buddha-bhagavan, Buddhas, World Honored Ones) follow the three natures, such as the dharma gate of permanence and impermanence. Here is a verse:

Like dharma without possession, yet manifesting countless kinds; Neither dharma nor non-dharma, therefore it is said to be non-dual; Relying on one part to show, either existent or non-existent; Relying on two parts to say, neither existent nor non-non-existent; Like manifestation of non-existence.

是故說為無　由如是顯現　　是故說為有　自顯無所有　　自體不住故　如取既不有　　故成無自性　由無性故成　　前為后依止　無生滅寂靜　　及本性涅槃

釋曰。如法無所有而現無量種者。此上半偈如其次第即是非法非非法。何以故。以無所有故名非法。以非無顯現法故名非非法。以非法非非法故。說即是無二義。一分者一邊故。或有或非有者。或於有邊或非有邊。顯示者說故。依二分說言非有非非有者由依他性具二體。取此義故說為非有非非有。如顯現非有者如所見法彼是非有。以如是故說名為無。是故說為有者即以此義故說名為有。今當顯示說無自性意。自不有者由一切法無有離因緣能自有者。此是一種無自性意。體不有者又是一種無自性意。若法滅已。彼體不復更生。是故無自性。自體不住故者。諸法即于生時無力能過一剎那住。此亦是無自性。此等無自性法與聲聞共有。如取既不有者。此不與聲聞共。如凡夫所取分別性不如是有故。此意名為大乘中無自性法。又即以此無自性故。無生等一切皆得成就。何以故。由無自性故無生。由無生故無滅。由無生無滅故本來寂靜。由本來寂靜故自性涅槃。前為后依止者即是前為后因故。

四意四合義章第四

論曰。復有四種意。四種

【現代漢語翻譯】現代漢語譯本是故說為無，由於如是顯現，是故說為有。自顯無所有，自體不住故。如取既不有，故成無自性。由無性故成，前為后依止。無生滅寂靜，及本性涅槃。

釋曰：如法無所有而現無量種者，此上半偈如其次第即是非法非非法。何以故？以無所有故名非法，以非無顯現法故名非非法。以非法非非法故，說即是無二義。一分者一邊故，或有或非有者，或於有邊或非有邊。顯示者說故，依二分說言非有非非有者，由依他性具二體。取此義故說為非有非非有。如顯現非有者，如所見法彼是非有，以如是故說名為無。是故說為有者，即以此義故說名為有。今當顯示說無自性意。自不有者，由一切法無有離因緣能自有者，此是一種無自性意。體不有者，又是一種無自性意。若法滅已，彼體不復更生，是故無自性。自體不住故者，諸法即于生時無力能過一剎那住，此亦是無自性。此等無自性法與聲聞共有。如取既不有者，此不與聲聞共。如凡夫所取分別性不如是有故，此意名為大乘中無自性法。又即以此無自性故，無生等一切皆得成就。何以故？由無自性故無生，由無生故無滅，由無生無滅故本來寂靜，由本來寂靜故自性涅槃。前為后依止者，即是前為后因故。

四意四合義章第四

論曰：復有四種意，四種

【English Translation】 English version Therefore, it is said to be 'without'. Because of such manifestation, it is said to be 'with'. Itself reveals no-thing-ness, because its own essence does not abide. Like grasping, which does not exist, thus it becomes without self-nature. Because of no self-nature, it is established that the former is the basis for the latter. No birth, no cessation, tranquil, and Nirvana (extinction of suffering) is its inherent nature.

Explanation: 'Like phenomena being without-thing-ness yet manifesting countless forms' – this upper half of the verse, in sequence, is neither 'not-phenomena' nor 'not not-phenomena'. Why? Because of being without-thing-ness, it is called 'not-phenomena'. Because it is not without the manifestation of phenomena, it is called 'not not-phenomena'. Because it is neither 'not-phenomena' nor 'not not-phenomena', it is said to be the meaning of non-duality. 'One part' means one side; 'either existent or non-existent' means either on the side of existence or the side of non-existence. 'Manifestation' means saying. 'Relying on two parts, it is said to be neither existent nor non-existent' because the dependent nature possesses two aspects. Taking this meaning, it is said to be neither existent nor non-existent. 'Like the manifestation of non-existence' – like the phenomena seen, they are non-existent. Because of this, it is said to be 'without'. 'Therefore, it is said to be with' – precisely because of this meaning, it is said to be 'with'. Now, I will explain the meaning of saying 'without self-nature'. 'Itself does not exist' – because all phenomena cannot exist independently without causes and conditions, this is one kind of meaning of 'without self-nature'. 'Essence does not exist' – this is another kind of meaning of 'without self-nature'. If a phenomenon has ceased, its essence does not arise again; therefore, it is without self-nature. 'Because its own essence does not abide' – phenomena, even at the moment of arising, do not have the power to abide for even a single kshana (instant); this is also without self-nature. These phenomena without self-nature are shared with the Shravakas (hearers). 'Like grasping, which does not exist' – this is not shared with the Shravakas. Like the conceptual nature grasped by ordinary beings is not as it is, this meaning is called 'phenomena without self-nature' in Mahayana (Great Vehicle). Moreover, precisely because of this 'without self-nature', all things like 'no birth' are accomplished. Why? Because of 'without self-nature', there is no birth; because of no birth, there is no cessation; because of no birth and no cessation, it is inherently tranquil; because it is inherently tranquil, its self-nature is Nirvana (extinction of suffering). 'The former is the basis for the latter' means that the former is the cause for the latter.

Chapter Four: The Meaning of Four Intentions and Four Combinations

Treatise: Furthermore, there are four kinds of intentions, four kinds of

合義。一切佛語應隨順入。一平等意。如言我于昔時名毗婆尸正遍知。二別時意。如言誦持多寶如來名。決定得阿耨多羅三藐三菩提。又如經說唯發願得生極樂世界。三別義意如經說親近恒伽河沙等諸佛。得解大乘法義。四隨人心意。所謂或為此人讚嘆佈施。后復為此人毀訾佈施。如佈施戒及余修亦如是。是名四種意。

釋曰。如有人取同法故。言彼即是我。世尊亦爾。心在平等法身故。說我于彼時名毗婆尸等。非毗婆尸即是釋迦牟尼佛。此中以平等為意故。別時意者。此意非唯稱佛名決定得阿耨多羅三藐三菩提。如言以一金錢得千金錢。豈一日得耶。此意在別時得故。以彼一金錢得千金錢因故。如是如是。唯發願得生極樂世界意亦如是。應知別義意中得解大乘法者。謂於三性道理自覺其相。若世尊意但以如文詞為解義者。凡夫亦應正解。彼解義者。必由親近無量諸佛方乃得故。此是佛意。隨人心意者。或於此人讚嘆佈施。又於此人毀呰佈施。如是意者隨彼得成。若人慳吝于彼贊施。若此人于施已得勝欲。即于彼所毀呰佈施。若無此意。於一施中或贊或毀。即是相違。由有此意故。若贊若毀皆悉相應。戒等亦爾。應知一分修者。謂世間修故。意與義異相者。若世尊心有所在而說者為意。由所說決定令入佛教中者

【現代漢語翻譯】現代漢語譯本合義：一切佛語應當隨順而入。一、平等意：例如說『我於過去世名為毗婆尸正遍知』（Vipashyin Tathagata，過去七佛之一）。二、別時意：例如說『誦持多寶如來（Prabhutaratna，塔中佛）名號，決定能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』。又如經中所說，唯有發願才能往生極樂世界（Sukhavati）。三、別義意：如經中所說，親近恒河沙數般的諸佛，才能理解大乘佛法的真義。四、隨人心意：也就是，有時爲了某人讚嘆佈施，之後又爲了此人譭謗佈施。佈施、持戒以及其他的修行也是如此。這叫做四種意。解釋：如果有人因為取法相同，就說『他就是我』，世尊也是這樣。因為心在於平等的法身，所以說『我于彼時名為毗婆尸』等等。並非毗婆尸就是釋迦牟尼佛（Sakyamuni Buddha）。這裡是以平等為意。別時意是指，並非僅僅稱念佛名就能決定證得阿耨多羅三藐三菩提。例如說用一個金錢能得到一千個金錢，難道一天就能得到嗎？這個意思是指在別的時間才能得到，因為那一金錢是得到千金錢的因。像這樣，唯有發願才能往生極樂世界的意思也是如此。應該知道，在別義意中，能理解大乘佛法的人，是指對於三性的道理能夠自覺其相。如果世尊的意思只是按照文字表面來解釋意義，那麼凡夫也應該能夠正確理解。而理解其意義的人，必定要親近無量諸佛才能做到，這才是佛的本意。隨人心意是指，有時爲了這個人讚嘆佈施，又爲了這個人譭謗佈施。這樣的意思是隨著情況而成就。如果有人慳吝，就讚歎佈施；如果這個人對於佈施已經得到了殊勝的慾望，就在他那裡譭謗佈施。如果沒有這個意思，對於同一個佈施，或者讚歎或者譭謗，那就是互相矛盾。因為有這個意思，所以無論是讚歎還是譭謗，都是相應的。持戒等等也是如此。應該知道，一部分的修行是指世間的修行。意與義的不同之處在於，如果世尊心中有所指而說，那就是意；由所說的話決定能進入佛教之中，那就是義。

【English Translation】 English version The meaning of accordance: All Buddha's words should be followed and entered. 1. The meaning of equality: For example, it is said, 'In the past, I was known as Vipashyin Tathagata (one of the Seven Buddhas of the Past).' 2. The meaning of different times: For example, it is said, 'Reciting and upholding the name of Prabhutaratna Tathagata (the Buddha in the stupa) will definitely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)'. Also, as stated in the scriptures, only by making vows can one be reborn in Sukhavati (the Pure Land of Ultimate Bliss). 3. The meaning of different meanings: As stated in the scriptures, one must be close to Buddhas as numerous as the sands of the Ganges River to understand the true meaning of Mahayana Buddhism. 4. The meaning of following people's minds: That is, sometimes praising generosity for someone, and then slandering generosity for the same person. Generosity, upholding precepts, and other practices are also like this. This is called the four meanings. Explanation: If someone says 'He is me' because they take the same Dharma, the World Honored One is also like this. Because the mind is in the equal Dharmakaya (Dharma Body), it is said, 'I was known as Vipashyin at that time,' and so on. Vipashyin is not Sakyamuni Buddha (Sakyamuni Buddha). Here, the meaning is equality. The meaning of different times refers to the fact that merely reciting the name of the Buddha does not guarantee the attainment of Anuttara-samyak-sambodhi. For example, if you say that you can get a thousand gold coins with one gold coin, can you get it in one day? This means that it can only be obtained at a different time, because that one gold coin is the cause of getting a thousand gold coins. In this way, the meaning of only making vows to be reborn in the Pure Land of Ultimate Bliss is also like this. It should be known that those who can understand Mahayana Buddhism in the meaning of different meanings refer to those who can consciously perceive the characteristics of the three natures. If the World Honored One's intention is only to interpret the meaning according to the surface of the words, then ordinary people should also be able to understand it correctly. However, those who understand its meaning must be close to countless Buddhas to do so, which is the Buddha's true intention. The meaning of following people's minds refers to sometimes praising generosity for this person and sometimes slandering generosity for this person. This meaning is accomplished according to the situation. If someone is stingy, praise generosity; if this person has already gained a superior desire for generosity, then slander generosity in his presence. If there is no such intention, then praising or slandering the same generosity is contradictory. Because there is this intention, both praise and slander are consistent. Upholding precepts and so on are also like this. It should be known that a portion of practice refers to worldly practice. The difference between intention and meaning is that if the World Honored One speaks with something in mind, that is intention; if what is said can definitely lead to entering Buddhism, that is meaning.

名義。

論曰。四種合義者。一令入義。所謂如於聲聞乘中。若大乘中。依世諦道理。說人法二種自性及差別。二相義謂隨所說法相中。皆以三性顯示。三對治義。所謂說八萬四千諸對治行門故。

釋曰。于中令入義者於人法二種。約世諦道理。或說自性或說差別。為令眾生入佛法故。是名令入義。相義者。于中應以相義說其相。由說三性故。對治義者。謂說眾生行對治。即是說諸眾生煩惱對治。為安立眾生對治煩惱處故。

論曰。四翻義如別義語字。顯示別義故。此中有偈。

阿娑犁娑　羅末多耶　毗缽唎耶　斯柘素悉𨲙(他棄)多者吉犁絁捺柘　素僧吉　利瑟吒　羅槃低菩提沒答摩

釋曰。于中阿娑犁者。顯了義名不實。隱密義名不動。即是定以不動故名阿娑犁。娑羅末多耶者。翻名于定起尊重意。毗缽唎耶斯柘者。若顯了義名顛倒。隱密義名翻倒。素悉𨲙多者。謂善住于翻倒中。善住故無常謂常。此為顛倒。翻彼無常謂常倒中善住故。吉犁絁捺柘者。若顯了義名煩惱。隱密義名勤苦。素僧吉利瑟吒者。謂善染。是故經說于生死中久染勤苦。羅槃低菩提沒答摩者。翻云當得勝菩提。此句可解。

論曰。若欲解釋大乘法。略說應以三種相解釋。一解說緣生。二解說因緣所生法

【現代漢語翻譯】現代漢語譯本名義。

論曰。四種合義者。一令入義。所謂如於聲聞乘（Śrāvakayāna，小乘）中。若大乘（Mahāyāna）中。依世諦（saṃvṛti-satya，俗諦）道理。說人法二種自性及差別。二相義謂隨所說法相中。皆以三性顯示。三對治義。所謂說八萬四千諸對治行門故。

釋曰。于中令入義者於人法二種。約世諦道理。或說自性或說差別。為令眾生入佛法故。是名令入義。相義者。于中應以相義說其相。由說三性故。對治義者。謂說眾生行對治。即是說諸眾生煩惱對治。為安立眾生對治煩惱處故。

論曰。四翻義如別義語字。顯示別義故。此中有偈。

阿娑犁娑　羅末多耶　毗缽唎耶　斯柘素悉𨲙(他棄)多者吉犁絁捺柘　素僧吉　利瑟吒　羅槃低菩提沒答摩

釋曰。于中阿娑犁者。顯了義名不實。隱密義名不動。即是定以不動故名阿娑犁。娑羅末多耶者。翻名于定起尊重意。毗缽唎耶斯柘者。若顯了義名顛倒。隱密義名翻倒。素悉𨲙多者。謂善住于翻倒中。善住故無常謂常。此為顛倒。翻彼無常謂常倒中善住故。吉犁絁捺柘者。若顯了義名煩惱。隱密義名勤苦。素僧吉利瑟吒者。謂善染。是故經說于生死中久染勤苦。羅槃低菩提沒答摩者。翻云當得勝菩提。此句可解。

論曰。若欲解釋大乘法。略說應以三種相解釋。一解說緣生。二解說因緣所生法

【English Translation】 English version Nominal meaning.

Treatise says: There are four kinds of meanings that are in accordance. First, the meaning of leading in. That is, as in the Śrāvakayāna (Hearer Vehicle, Small Vehicle), or in the Mahāyāna (Great Vehicle), according to the worldly truth (saṃvṛti-satya, conventional truth), the natures and differences of persons and dharmas are explained. Second, the meaning of characteristics, which means that in the characteristics of whatever dharma is spoken, all are shown with the three natures. Third, the meaning of antidotes, which means that eighty-four thousand antidotal practices are spoken.

Explanation says: Among these, the meaning of leading in refers to persons and dharmas. According to the worldly truth, either the natures or the differences are explained in order to lead sentient beings into the Buddha-dharma. This is called the meaning of leading in. The meaning of characteristics means that the characteristics should be explained with the meaning of characteristics, because the three natures are spoken. The meaning of antidotes means that the antidotal practices of sentient beings are spoken, which is to say, the antidotes to the afflictions of all sentient beings. This is for establishing a place for sentient beings to counteract afflictions.

Treatise says: The four reversed meanings are like words with different meanings showing different meanings. Here there is a verse:

Āsali Sā Rāmatāye Vipaṟiye Sī Takṣu Susiddhita Jikiliśnā Takṣu Susamgili Riṣṭa Rāvaṇḍī Bodhi Muddama

Explanation says: Among these, Āsali means that the manifest meaning is unreal, and the hidden meaning is immovable. That is, it is called Āsali because it is fixed and immovable. Sā Rāmatāye means to reverse the name to generate respect for samadhi. Vipaṟiye Sī Takṣu means that the manifest meaning is inverted, and the hidden meaning is reversed. Susiddhita means to dwell well in the reversed state. Because of dwelling well, what is impermanent is regarded as permanent. This is an inversion. Because of dwelling well in the reversal of regarding impermanence as permanence. Jikiliśnā Takṣu means that the manifest meaning is affliction, and the hidden meaning is diligent suffering. Susamgili Riṣṭa means good defilement. Therefore, the sutra says that one has long been defiled with diligent suffering in samsara. Rāvaṇḍī Bodhi Muddama means to reverse and say that one will attain supreme Bodhi. This sentence can be understood.

Treatise says: If one wishes to explain the Mahāyāna dharma, it should be briefly explained with three aspects. First, explaining dependent origination. Second, explaining dharmas that arise from conditions.

。三解說言教中義。于中解說緣生者如偈說。

言熏所生法　　此于彼亦爾

此顯果報識及生起識更互為緣生故。彼因緣所生法者。生起識為相有相及見識體性。彼以住持相分別相法爾相。即此得顯三性相。如偈說。

有相及有見　　是應知三相

複次云何解釋彼相。謂分別相於依他相中無體。成就相於依他中是有。由此二故不有及有不可得。可得不見真實見真實此二同時。又于依他性中分別無所有。成就是有故。得彼不得此。不得彼得此。如偈說。

依他無分別　　唯成就是有　不得及可得　　于中二平等

釋曰。言熏所生法者。謂外分別熏習阿梨耶識。即于識中住。以此熏習為因生一切法。即是生起識自性。此于彼亦爾者。此分別熏習即以彼諸法為因。此顯示阿梨耶識與生起識更互為因。又彼生起識性所有諸法。有相有見識體為性者。謂若識體有相及有見即是彼體。此諸法有三相所謂住持相者。即是依他相。由此等所說故。三性所有相即得顯現。如是等義以偈義顯現有相有見。是應知三相者此等三相如論本解釋中顯示。不有及有不可得可得不見真實見真實此二同時等者。以顯示之。此中二者。謂分別及成就。於此二分一不有一是有故。說名有不有。若得分別則不得成就。由不見

【現代漢語翻譯】現代漢語譯本：三、解說言教中的意義。其中解說緣起者，如偈頌所說：『言語熏習所生的法，此法對於彼法也是如此。』這顯示了果報識（Vipaka-vijnana，果報識）和生起識（Pravrtti-vijnana，生起識）相互為緣而生起。彼因緣所生的法，即生起識，具有相（Nimitta，相）和見（Darsana，見）的識體性。它以住持相（Sthiti-laksana，住持相）、分別相（Visesa-laksana，分別相）和法爾相（Prakrti-laksana，法爾相）為特徵。由此可以顯現三性（Trisvabhava，三自性）的相。如偈頌所說：『有相和有見，是應當瞭解的三相。』其次，如何解釋這些相呢？所謂分別相在依他相（Paratantra-svabhava，依他起性）中沒有自體。成就相（Parinispanna-svabhava，圓成實性）在依他相中是存在的。由於這兩者的緣故，不有和有是不可得的。可得和不可得，不見真實和見真實，這二者是同時存在的。又在依他性中，分別相是無所有的，而成就相是有的。因此，得到彼者就不能得到此者，不能得到彼者就能得到此者。如偈頌所說：『依他性中沒有分別，唯有成就是有的；不可得和可得，于其中二者是平等的。』解釋說：『言語熏習所生的法』，是指外在的分別熏習阿梨耶識（Alaya-vijnana，阿賴耶識），就住在識中。以這種熏習為因，產生一切法，這就是生起識的自性。『此法對於彼法也是如此』，是指這種分別熏習即以彼諸法為因。這顯示了阿梨耶識與生起識相互為因。又彼生起識性所有諸法，以有相有見的識體為性，是指若識體有相和有見，那就是彼識體。這些法有三種相，所謂住持相，就是依他相。由此等所說，三性所有的相就得以顯現。如是等義以偈頌的意義顯現，『有相和有見，是應當瞭解的三相』，這些三相如論本解釋中顯示。『不有和有是不可得，可得和不可得，不見真實和見真實，這二者是同時存在』等等，以此來顯示。此中的二者，是指分別和成就。於此二分，一不有一是有，所以說名為有不有。若得到分別，則不能得到成就。由於不見成就。

【English Translation】 English version: Three, explaining the meaning within the teachings. Among these, the explanation of dependent origination is as stated in the verse: 『The dharma born from verbal imprints, this is also the same for that.』 This shows that the resultant consciousness (Vipaka-vijnana, resultant consciousness) and the arising consciousness (Pravrtti-vijnana, arising consciousness) mutually arise as conditions for each other. The dharma born from those conditions, namely the arising consciousness, possesses the nature of consciousness with appearance (Nimitta, appearance) and perception (Darsana, perception). It is characterized by the aspect of abiding (Sthiti-laksana, abiding characteristic), the aspect of differentiation (Visesa-laksana, differentiating characteristic), and the aspect of suchness (Prakrti-laksana, characteristic of suchness). From this, the aspects of the three natures (Trisvabhava, three natures) are revealed. As stated in the verse: 『Having appearance and having perception, these are the three aspects to be known.』 Furthermore, how are these aspects to be explained? The aspect of differentiation is without self-nature in the dependent nature (Paratantra-svabhava, dependently originated nature). The aspect of accomplishment (Parinispanna-svabhava, perfectly accomplished nature) exists in the dependent nature. Because of these two, non-existence and existence are unattainable. Attainable and unattainable, not seeing reality and seeing reality, these two exist simultaneously. Also, in the dependent nature, the aspect of differentiation is non-existent, while the aspect of accomplishment is existent. Therefore, obtaining that means not obtaining this, and not obtaining that means obtaining this. As stated in the verse: 『In the dependent nature, there is no differentiation, only accomplishment exists; unattainable and attainable, in it, the two are equal.』 Explanation: 『The dharma born from verbal imprints』 refers to the external discrimination imprinting the Alaya-consciousness (Alaya-vijnana, storehouse consciousness), which resides in the consciousness. Taking this imprint as the cause, all dharmas arise, which is the self-nature of the arising consciousness. 『This is also the same for that』 means that this discrimination imprint takes those dharmas as the cause. This shows that the Alaya-consciousness and the arising consciousness are mutually causes for each other. Also, all dharmas within the nature of the arising consciousness, having the nature of consciousness with appearance and perception, means that if the consciousness has appearance and perception, that is its nature. These dharmas have three aspects, the so-called aspect of abiding, which is the dependent nature. From what has been said, the aspects of all three natures are revealed. Such meanings are revealed by the meaning of the verse, 『Having appearance and having perception, these are the three aspects to be known.』 These three aspects are shown as explained in the treatise. 『Non-existence and existence are unattainable, attainable and unattainable, not seeing reality and seeing reality, these two exist simultaneously,』 and so on, are used to show this. The two here refer to differentiation and accomplishment. In these two parts, one is non-existent and one is existent, so it is called existence and non-existence. If differentiation is obtained, then accomplishment cannot be obtained. Because accomplishment is not seen.

真實故。即于彼時不得分別而得成就。由見真實故。如是等義又以偈顯示。偈中言平等者。謂一剎那故。于中者謂依他性中故。二者謂見真實不見真實故。故者有因緣故。由依他性中分別是無。成就是有故。彼諸凡夫顛倒取故見。諸聖人正見故見。

論曰。解釋言教中義者。如說初句為本以余句顯示其分。或功德依止或義依止。功德依止者。如說佛功德。最清凈覺無二法。行無相法為勝道。住于佛住得一切佛平等。至無障礙處不退轉法。無礙境界不可思議成立。入三世平等。遍行一切世界身。一切法無礙智。一切行具足知。於法智無疑。無分別身一切菩薩所受智。到無二佛住。第一波羅蜜至究竟。無差別如來解脫智。入無邊無中佛地平等法界。第一盡虛空界等。最清凈覺為本。其餘諸句是此句差別。應知如是等名為善解釋。諸法體最清凈覺者。此佛世尊最清凈覺。應知攝餘二十一佛功德。謂于應知中一向無障礙轉功德。令入有無無二相。真如最清凈功德。無功用佛事不休息佛住功德。法身為依止。心業無差別功德。修對治一切障功德。降伏一切外道功德。生在世間不為世法所礙功德。成立法功德。授記功德。一切世界中示現受用身化身功德。斷疑功德。令入種種行功德。未來法生智功德。如所樂欲為顯示功德。

【現代漢語翻譯】現代漢語譯本真實性的緣故。也就是說，在那個時候，不作分別就能獲得成就。由於見到真實性的緣故。像這樣的意義，又用偈頌來顯示。偈頌中說的『平等』，是指一剎那的緣故。『于中』是指依他性（Paratantra-svabhava，事物相互依存的性質）中。『二者』是指見到真實和沒有見到真實。『故者』是有因緣的緣故。由於在依他性中，分別是『無』，成就是『有』的緣故。那些凡夫因為顛倒執取而產生錯誤的見解，而聖人因為正確的見解而產生正確的認知。

論曰：解釋言教中的意義，就像說第一句是根本，用其餘的句子來顯示它的各個部分，或者是功德的依止，或者是意義的依止。功德的依止，例如說佛的功德：『最清凈的覺悟，沒有二法（Advaya，不二），以無相法（Animitta，沒有表象）的修行為殊勝的道路，安住于佛的安住，獲得一切佛的平等，到達沒有障礙的地方，不退轉的法，無礙的境界不可思議地成立，進入三世（過去、現在、未來）的平等，普遍地執行於一切世界的身，一切法無礙的智慧，一切行具足的知，對於法智沒有懷疑，沒有分別的身，一切菩薩所接受的智慧，到達沒有二佛的安住，第一波羅蜜（Paramita，到彼岸）到達究竟，沒有差別的如來解脫智，進入無邊無際的佛地平等法界，第一盡虛空界等。』最清凈的覺悟是根本，其餘的句子是這個句子的差別。應當知道像這樣的解釋稱為善解釋。諸法體最清凈覺，這位佛世尊最清凈的覺悟，應當知道它統攝了其餘二十一種佛的功德。即在應知中一向沒有障礙的轉功德，令入有無無二相的真如最清凈功德，無功用佛事不休息的佛住功德，法身為依止，心業無差別的功德，修對治一切障礙的功德，降伏一切外道的功德，生在世間不為世間法所障礙的功德，成立法的功德，授記功德，在一切世界中示現受用身和化身的功德，斷除疑惑的功德，令入種種行的功德，未來法生智的功德，如所樂欲為之顯示的功德。

【English Translation】 English version Because of the truth. That is, at that time, one can achieve without making distinctions. Because of seeing the truth. Such meanings are also shown in verses. The 'equality' mentioned in the verses refers to a single moment. 'Within' refers to the Paratantra-svabhava (the nature of interdependence of things). 'Two' refers to seeing the truth and not seeing the truth. 'Therefore' is because there is a cause and condition. Because in Paratantra-svabhava, distinction is 'non-existent', and achievement is 'existent'. Those ordinary people have wrong views because of inverted grasping, while the saints have correct cognition because of correct views.

Treatise says: Explaining the meaning in the teachings is like saying that the first sentence is the root, and the remaining sentences show its parts, either the reliance on merit or the reliance on meaning. The reliance on merit is like saying the Buddha's merits: 'The purest enlightenment, without duality (Advaya), the practice of the signless dharma (Animitta) as the supreme path, abiding in the Buddha's abode, attaining the equality of all Buddhas, reaching the place without obstacles, the non-retrogressive dharma, the unobstructed realm is inconceivably established, entering the equality of the three times (past, present, future), universally operating in the body of all worlds, the unobstructed wisdom of all dharmas, the complete knowledge of all practices, without doubt about the wisdom of dharma, the body without distinction, the wisdom accepted by all Bodhisattvas, reaching the abode without two Buddhas, the first Paramita (to the other shore) reaching the ultimate, the undifferentiated Tathagata's liberation wisdom, entering the boundless Buddha-land equal dharma realm, the first exhausting the space realm, etc.' The purest enlightenment is the root, and the remaining sentences are the differences of this sentence. It should be known that such explanations are called good explanations. The purest enlightenment of the essence of all dharmas, this Buddha World Honored One's purest enlightenment, it should be known that it encompasses the remaining twenty-one kinds of Buddha's merits. That is, the merit of turning without obstacles in the knowable, the purest merit of Suchness that leads to the non-dual aspect of existence and non-existence, the merit of the Buddha's abode without effort and without rest, the Dharma body as the reliance, the merit of the non-differentiated mind karma, the merit of cultivating the antidote to all obstacles, the merit of subduing all external paths, the merit of being born in the world without being hindered by worldly dharmas, the merit of establishing the dharma, the merit of bestowing predictions, the merit of showing the enjoyment body and the transformation body in all worlds, the merit of cutting off doubts, the merit of leading to various practices, the merit of generating wisdom of future dharmas, the merit of showing as desired.

無量身為教化眾生事功德。平等法身波羅蜜成就功德。佛剎無差別隨所信樂顯示功德。三種佛身無方所限分功德。窮生死際恒為利樂一切眾生功德。無盡功德。

釋曰。顯示其分者。如所應解釋。今顯示此義。或功德所攝或義所攝。于功德所攝中。最清凈覺者此為初句。所餘諸句顯示其義。于中無二行者。二行不可得是名無二行。非如聲聞辟支佛智。亦有障礙亦無障礙。有無無二相。第一清凈者。謂清凈真如。即是無相法。此真如非有相。由一切法無所有故。亦非無相。由有自體相故。此真如於無相法中為第一清凈。入處故言令入功德。最勝故名為道。道者入處義。故名為道。無功用佛事不休息佛住功德者。謂于所有佛事常行不住故。修對治一切障功德者。以一切時恒修覺故。能對治一切障礙。生在世間不為世法所礙功德者。凡生在世間必行世境界。然雖生世間不為世間利等八法所染。成立法功德者。修多羅等諸法無量不可思議。以凡夫不能入故名最清凈覺。即此最清凈覺句一一句中皆相應。未來法生智功德者。謂于未來世法如是生。皆能知故。無量身為教化眾生相應功德者。謂無量諸菩薩身。若作教化眾生事。諸佛得自他平等智故。彼智即為佛智所攝故。即是佛教化事。平等法身波羅蜜成就功德者。謂法身無

【現代漢語翻譯】現代漢語譯本：無量身（Immeasurable Body）為教化眾生所作的事業而產生的功德。平等法身（Dharmakaya, the Body of Dharma）的波羅蜜（Paramita, Perfection）成就所產生的功德。佛剎（Buddha-field）無差別，隨所信樂而顯示的功德。三種佛身（Trikaya, the Three Bodies of Buddha）無方所限制而分化的功德。窮盡生死之際，恒常爲了利益和安樂一切眾生而產生的功德。無盡的功德。

解釋說：顯示其分，如所應解釋。現在顯示此義，或者為功德所攝，或者為義所攝。在功德所攝中，最清凈覺者，這是第一句。其餘各句顯示其義。其中無二行者，二行不可得，這叫做無二行。不像聲聞（Sravaka, Hearer）和辟支佛（Pratyekabuddha, Solitary Buddha）的智慧，既有障礙，也沒有障礙。有和無沒有二相。第一清凈者，指的是清凈真如（Tathata, Suchness），也就是無相法（Anatta, absence of self）。這個真如不是有相的，因為一切法都是空無所有的；也不是無相的，因為它有自體相。這個真如在無相法中是第一清凈的。入處，所以說令入功德。最殊勝，所以名為道（Path）。道，是入處的意思，所以名為道。無功用佛事不休息佛住功德者，指的是對於所有的佛事，常常行持而不停息。修對治一切障功德者，因為一切時恒常修習覺悟，所以能夠對治一切障礙。生在世間不為世法所礙功德者，凡是生在世間，必定會經歷世間的境界。然而雖然生在世間，卻不被世間的利等八法所染污。成立法功德者，修多羅（Sutra, scripture）等諸法無量不可思議，因為凡夫不能進入，所以叫做最清凈覺。即此最清凈覺句，一句一句中都相應。未來法生智功德者，指的是對於未來世的法，像這樣生起，都能知曉。無量身為教化眾生相應功德者，指的是無量諸菩薩身，如果做教化眾生的事情，諸佛得到自他平等智，所以那個智慧就被佛智所攝，也就是佛教化眾生的事情。平等法身波羅蜜成就功德者，指的是法身沒有……

【English Translation】 English version: Immeasurable body's merit arising from the work of teaching and transforming sentient beings. Merit arising from the perfection of the Equal Dharmakaya (Dharmakaya, the Body of Dharma) Paramita (Paramita, Perfection). Merit arising from the display of Buddha-fields (Buddha-field) without difference, according to what is believed and delighted in. Merit arising from the differentiation of the Three Buddha Bodies (Trikaya, the Three Bodies of Buddha) without limitations of location. Merit arising from constantly benefiting and bringing joy to all sentient beings throughout the end of birth and death. Endless merit.

Explanation says: Displaying its divisions, as should be explained. Now displaying this meaning, either included within merit or included within meaning. Among those included within merit, 'the most pure awakening' is the first sentence. The remaining sentences display its meaning. Among them, 'those without dual practice,' dual practice is unattainable, this is called 'without dual practice.' Not like the wisdom of Sravakas (Sravaka, Hearer) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddha), which both has obstacles and does not have obstacles. Existence and non-existence are without dual aspects. 'The most pure' refers to the pure Suchness (Tathata, Suchness), which is the non-form Dharma (Anatta, absence of self). This Suchness is not with form, because all dharmas are empty and without substance; nor is it without form, because it has its own self-nature. This Suchness is the most pure within the non-form Dharma. 'Entering place,' therefore it is said 'causing to enter merit.' 'Most supreme,' therefore it is called the Path (Path). Path means 'entering place,' therefore it is called the Path. 'Merit of the Buddha abiding in unceasing Buddha-works without effort' refers to constantly practicing without ceasing in all Buddha-works. 'Merit of cultivating the antidote to all obstacles' is because constantly cultivating awakening at all times, therefore it can counteract all obstacles. 'Merit of being born in the world without being obstructed by worldly dharmas' is that all who are born in the world will inevitably experience worldly realms. However, although born in the world, they are not tainted by the eight worldly concerns such as gain. 'Merit of establishing the Dharma' is that the Sutras (Sutra, scripture) and other dharmas are immeasurable and inconceivable, because ordinary people cannot enter, therefore it is called the most pure awakening. This very sentence of 'the most pure awakening' corresponds in each and every sentence. 'Merit of wisdom arising from future dharmas' refers to being able to know all future dharmas as they arise. 'Merit of immeasurable bodies corresponding to teaching and transforming sentient beings' refers to the immeasurable bodies of all Bodhisattvas. If they do the work of teaching and transforming sentient beings, the Buddhas attain the wisdom of equality between self and others, therefore that wisdom is included within the Buddha's wisdom, which is the Buddha's work of teaching and transforming sentient beings. 'Merit of the perfection of the Equal Dharmakaya Paramita' refers to the Dharmakaya without...

二故名平等。以此無二法身故名得最清凈波羅蜜。至究竟無差別解脫智者。謂于如來無差別智中。解脫究竟故。此中解脫者。即是增上解故。三種佛身無方所限分功德者謂法身於若干方處。不能分限。如是受用身化身於諸世界亦爾。法界第一者。最清凈法界第一故。名法界第一。盡虛空界者。佛智如虛空無盡故。是故名為最清凈覺。

論曰。複次義依止者如經說。菩薩具足三十二法者說名菩薩。於一切眾生起利樂意故。令入一切智智故。知我何價故。舍憍慢故。牢固意故。非有所為作憐愍故。于親非親平等心故。究竟親友乃至涅槃際故。應量而語故。微笑先言故。無限大悲故。荷負重擔無退屈故。無疲惓意故。聞義無厭故。自所作罪能見其過故。於他罪失不嫌而誨故。一切威儀中修菩提心故。不求果報而行施故。不依止一切有趣生。而持戒故。於一切眾生無礙行忍故。攝取一切善法而行精進故。舍離無色界而修禪故。方便相應智慧故。以四攝事為攝方便故。持戒破戒慈愛無二故。恭敬聽聞正法故。恭敬住阿蘭若處故。於世間雜事不樂著故。于下乘中無悕欲故。于大乘中見功德故。遠離惡友故。親近善友故。凈修四梵行故。遊戲五通故。隨智行故。于住正行不住正行諸眾生不棄捨故。一向語故重真實故。菩提心為

【現代漢語翻譯】現代漢語譯本因此，它被稱為『平等』。由於這無二的法身（Dharmakaya，佛的真身），它被稱為獲得最清凈的波羅蜜（Paramita，到達彼岸）。至於究竟無差別解脫智，是指在如來無差別智中，解脫達到究竟。此處的『解脫』，實際上是增上解脫。三種佛身（法身、報身、化身）的功德沒有方所限制，意思是法身在任何地方都不能被分割限制，同樣，受用身（Sambhogakaya，佛的報身）和化身（Nirmanakaya，佛的化身）在各個世界也是如此。法界第一，是因為最清凈的法界是第一位的，所以稱為法界第一。盡虛空界，是因為佛的智慧像虛空一樣沒有窮盡，因此被稱為最清凈覺。

論曰：進一步說，義依止是指如經文所說，菩薩具足三十二法，才能被稱為菩薩：對一切眾生生起利益和快樂的意願；引導眾生進入一切智智（Sarvajna-jnana，對一切事物和一切方式的知識）；明白自己的價值；捨棄驕慢；具有堅固的意念；不為任何目的而行慈悲；對親人和非親人持有平等心；究竟親友直到涅槃（Nirvana，寂滅）之際；說話適量；微笑先言；具有無限的大悲；承擔重擔而不退縮；沒有疲倦的意念；聽聞佛法沒有厭倦；能看到自己所犯的罪過；不嫌棄他人的罪過和過失而進行教誨；在一切威儀中修持菩提心（Bodhicitta，覺悟之心）；不求果報而行佈施；不依賴一切有趣味的生活而持戒；對一切眾生無礙地行忍；攝取一切善法而行精進；舍離無明煩惱而修禪定；具有與方便相應的智慧；以四攝事（佈施、愛語、利行、同事）作為攝取眾生的方便；對持戒和破戒的人都慈愛無二；恭敬地聽聞正法；恭敬地住在阿蘭若處（Aranya，寂靜處）；不樂著於世間的雜事；對下乘（Hinayana，小乘）沒有希望和慾望；在大乘（Mahayana，大乘）中看到功德；遠離惡友；親近善友；清凈地修持四梵行（慈、悲、喜、舍）；遊戲五神通；隨順智慧而行；對於住于正行和不住于正行的眾生都不捨棄；說話始終如一，重視真實；以菩提心為根本。

【English Translation】 English version Therefore, it is called 'Equality'. Because of this non-dual Dharmakaya (the body of truth, the ultimate nature of the Buddha), it is called obtaining the most pure Paramita (perfection, reaching the other shore). As for the ultimate non-differentiated liberation wisdom, it refers to liberation reaching its ultimate state in the non-differentiated wisdom of the Tathagata (Buddha). Here, 'liberation' is actually augmented liberation. The merits of the three Buddha bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are not limited by location, meaning the Dharmakaya cannot be divided and limited in any place. Similarly, the Sambhogakaya (the enjoyment body of the Buddha) and the Nirmanakaya (the emanation body of the Buddha) are also like this in all worlds. The foremost of the Dharma realm is because the most pure Dharma realm is the foremost, hence it is called the foremost of the Dharma realm. Exhausting the realm of empty space is because the wisdom of the Buddha is like empty space, without end, therefore it is called the most pure awakening.

Treatise says: Furthermore, 'reliance on meaning' is as the sutra says, a Bodhisattva (enlightenment being) is said to be a Bodhisattva when they possess thirty-two qualities: generating the intention of benefit and happiness for all sentient beings; leading sentient beings into Sarvajna-jnana (knowledge of all things and all ways); understanding one's own worth; abandoning arrogance; having a firm intention; practicing compassion without any purpose; holding an equal mind towards relatives and non-relatives; being ultimately friendly until the time of Nirvana (liberation); speaking appropriately; smiling before speaking; having unlimited great compassion; bearing heavy burdens without retreating; having no intention of fatigue; not being tired of hearing the Dharma; being able to see one's own faults; not disliking others' faults and mistakes but teaching them; cultivating Bodhicitta (the mind of enlightenment) in all deportments; practicing giving without seeking reward; upholding precepts without relying on all interesting lives; practicing patience without hindrance towards all sentient beings; gathering all good dharmas and practicing diligence; abandoning ignorance and afflictions and practicing meditation; having wisdom corresponding to skillful means; using the four means of conversion (giving, kind speech, beneficial action, cooperation) as a means of gathering sentient beings; being loving and non-dual towards those who uphold precepts and those who break precepts; respectfully listening to the correct Dharma; respectfully dwelling in Aranya (secluded place); not being attached to worldly affairs; having no hope or desire for the Hinayana (small vehicle); seeing merit in the Mahayana (great vehicle); staying away from bad friends; being close to good friends; purely cultivating the four Brahmaviharas (loving-kindness, compassion, joy, equanimity); playing with the five supernormal powers; acting in accordance with wisdom; not abandoning sentient beings who dwell in correct conduct and those who do not dwell in correct conduct; speaking consistently, valuing truth; taking Bodhicitta as the foundation.

首故。如是諸句皆初句差別應知。於一切眾生中利樂意者。此利樂意句。有十六業差別應知。于中十六業者。謂展轉起行業。不顛倒業。他不請作亦自行業。不動壞業。無所求業。此有三句不求返報故。于違順眾生無憎愛故。生生隨逐故。即此類中身口業有二句。于苦於樂及非二中平等業。不卑劣業。不退轉業。攝取方便業。厭惡障礙業。此有二句。無間思惟業。進勝業。此有七句正修行六波羅蜜。及修行四攝事修行成就方便業。此有六句親近善丈夫故。聽聞正法故。住阿蘭若處故。遠離惡覺故。正思惟功德有二種。共事功德有二種。成就業有三種。無量清凈故。得大威德故。得勝功德故。安立彼業。此有四句。攝眾功德故。決定教授故。法財二攝為一故。無染污心故。如是句皆句差別。應知如經偈說。

初句所攝故　　由功德句別　初句所攝故　　由義別句別

釋曰。義依止者。謂一切眾生中利樂意。此句義有十六業。及余句顯示。此中利樂意。作何等業。令入一切智智者。若令諸眾生入一切智智。此是展轉行。譬如一燈傳然千燈。即是顯示利樂意。如是等諸句皆與利樂意相應。自知我為何價者。自有利樂意。仍是顛倒。如有人意欲利樂而以飲酒與之。若如實自知稱己份量教示眾生。不以憍慢故自無所

【現代漢語翻譯】現代漢語譯本：『首故』。像這樣，所有這些句子都應理解為第一句的差別。在一切眾生中具有利益和快樂的意願，這個『利樂意』句，應知有十六種行業的差別。其中十六種行業是：輾轉發起行業，不顛倒業，不待他人請求而主動作為的自行業，不動搖破壞業，無所求業。這有三句，因為不求回報；對於順境和逆境中的眾生沒有憎恨和喜愛；生生世世隨逐。即此類中，身口業有兩句：對於苦、樂以及非苦非樂保持平等的業，不卑劣業，不退轉業，攝取方便業，厭惡障礙業。這有兩句：無間斷思惟業，進勝業。這有七句：正確修行六波羅蜜（Lục Ba La Mật，六種到達彼岸的方法），以及修行四攝事（Tứ Nhiếp Sự，四種攝取眾生的方法），修行成就方便業。這有六句：親近善丈夫，聽聞正法，住在阿蘭若處（A Lan Nhã Xứ，寂靜的地方），遠離惡覺，正確思惟功德有兩種，共事功德有兩種，成就業有三種：無量清凈，得到大威德，得到殊勝功德，安立這些行業。這有四句：攝取大眾功德，決定教授，法財二攝合為一，沒有染污的心。像這樣的句子都應理解為句子的差別。如經偈所說：

『初句所攝故，由功德句別；初句所攝故，由義別句別。』

釋曰：『義依止者』，是指一切眾生中具有利益和快樂的意願。這個句子的意義有十六種行業，以及其他句子所顯示的。這其中，『利樂意』作何等業，能令進入一切智智（Nhất Thiết Trí Trí，對一切事物無礙的智慧）？如果令諸眾生進入一切智智，這就是輾轉行。譬如一燈點燃千燈，就是顯示利樂意。像這樣等等的句子都與利樂意相應。『自知我為何價者』，自己有利樂意，仍然是顛倒。比如有人想要利益和快樂他人，卻用酒給他們喝。如果如實地自知，按照自己的能力教示眾生，不因為驕慢而自己無所...

【English Translation】 English version: 『Shou Gu』. Thus, all these sentences should be understood as differentiations of the first sentence. The intention of benefiting and bringing happiness to all sentient beings, this sentence of 『beneficial and joyful intention』, should be understood as having sixteen types of karmic activities. Among these sixteen karmic activities are: the activity of initiating and propagating, the non-inverted activity, the self-initiated activity without being asked by others, the unwavering and non-destructive activity, the non-seeking activity. These have three sentences, because they do not seek return; there is no hatred or love for beings in favorable or unfavorable circumstances; they follow beings life after life. Within this category, the physical and verbal activities have two sentences: the activity of maintaining equality in suffering, happiness, and neither suffering nor happiness, the non-inferior activity, the non-regressing activity, the activity of embracing skillful means, the activity of detesting obstacles. These have two sentences: the uninterrupted contemplation activity, the advancing and surpassing activity. These have seven sentences: correctly practicing the Six Paramitas (Lục Ba La Mật, the six perfections), and practicing the Four Embracing Dharmas (Tứ Nhiếp Sự, the four ways of gathering beings), the activity of practicing and accomplishing skillful means. These have six sentences: associating with virtuous individuals, listening to the correct Dharma, dwelling in Aranya places (A Lan Nhã Xứ, quiet places), staying away from evil thoughts, correctly contemplating merits has two types, the merit of working together has two types, the accomplishing activity has three types: immeasurable purity, obtaining great power and virtue, obtaining supreme merit, establishing these activities. These have four sentences: gathering the merits of the masses, decisively teaching, combining Dharma and wealth into one, having no defiled mind. Such sentences should all be understood as differentiations of sentences. As the verse in the sutra says:

『Because it is encompassed by the first sentence, it is differentiated by the merit sentence; because it is encompassed by the first sentence, it is differentiated by the meaning sentence.』

Explanation: 『Those who rely on meaning』 refers to the intention of benefiting and bringing happiness to all sentient beings. The meaning of this sentence has sixteen types of karmic activities, as well as what is revealed by other sentences. Among these, what kind of activity does 『beneficial and joyful intention』 perform to enable entry into all-knowing wisdom (Nhất Thiết Trí Trí, unobstructed wisdom regarding all things)? If it enables all sentient beings to enter all-knowing wisdom, this is the activity of propagating. For example, one lamp lighting a thousand lamps, this is showing the beneficial and joyful intention. Sentences such as these are all corresponding to the beneficial and joyful intention. 『Those who know their own worth』, having a beneficial and joyful intention themselves is still inverted. For example, someone wants to benefit and bring happiness to others, but gives them alcohol to drink. If one truly knows oneself and teaches sentient beings according to one's ability, not being arrogant and self...

知。起心利益反成無利。舍憍慢者以舍憍慢心故。不待勸請自為說法。牢固意者。不以眾生顛倒行故。牢固利樂心動壞。非有所為作憐愍意者。以不為利養作利益眾生故。此利樂愍意云何可知。以順行身口業故。于中應量而語及先言等是口業。微笑及無限大悲等是身業。此中應量語者謂唯作法語故。無限悲者愍三苦故。苦者苦苦故。樂者壞苦故。不苦不樂者行苦故。非二者不苦不樂故。不卑劣業者不自卑劣。云我不能成佛。如此等類。無厭惓意者。若不疲惓則能修佛道。聞義無厭者。若不多聞則無教化眾生方便智。一切威儀中者。此句義如凈行修多羅中說。進勝業者是利樂意。趣向增長因體故。修成就方便業有六句者。若人親近此行即得成就。恭敬住阿蘭若處者。由住彼處故能離惡。覺世間雜事者歌舞雜戲等。成就業者謂表彼成就相故。威德者謂六神通。隨智慧行者。謂隨智不隨識自智慧生故。由此智慧正證相應。住諸法中安立彼業者。由有利樂意故。能以利樂安立眾生。于中攝眾者。于破戒者不捨安立亦不驅儐。令離不善令與善合。決定教授者。由一向與立教誡。不自說已后復言我前所說不善故。聞者授教。財法攝者由誠實告彼等言。以法及衣服等財利攝故。如言具攝。無染污心者由攝行菩提心作眾生利益事。非為

【現代漢語翻譯】現代漢語譯本知。如果起心想要利益他人，反而可能造成無利的結果。捨棄憍慢的人，因為捨棄了憍慢之心，所以不需要勸請，自己就會說法。具有牢固意的人，不會因為眾生的顛倒行為，而使牢固的利樂之心動搖或破壞。不以有所作為而生憐憫之心的人，是因為不爲了利養而利益眾生。這種利樂憐憫之心如何才能知道呢？通過順應正道的身體和語言行為。其中，應機適量地說法以及先前的言語等是口業，微笑以及無限的大悲等是身業。這裡所說的應機適量說法，是指只說符合佛法的言語。無限的悲憫，是憐憫眾生所受的三種苦。三種苦是指：苦受帶來的苦，快樂消失帶來的苦，以及非苦非樂的狀態變化帶來的苦。不卑劣的行業，是指不自我貶低，例如說『我不能成佛』等等。沒有厭倦之心，如果不疲倦，就能修習佛道。聽聞佛法沒有厭倦，如果不多聽聞佛法，就沒有教化眾生的方便智慧。一切威儀之中，這句的含義就像《凈行經》中所說的那樣。增進殊勝的行業是利樂之心，因為趨向增長的因體。修習成就方便之業有六句，如果有人親近這種行為，就能得到成就。恭敬地住在阿蘭若（遠離喧囂的處所）之處，因為住在那裡，就能遠離惡行。覺察世間的雜事，如歌舞雜戲等。成就之業，是指表現出成就的相貌。威德，是指六神通。隨順智慧而行，是指隨順智慧，不隨順意識，從自己的智慧中產生。由此智慧，才能真正證得相應的境界。在諸法中安立這些行業，因為具有利樂之心，才能用利樂來安立眾生。在攝受眾生方面，對於破戒的人，不捨棄他們，安立他們，也不驅趕他們，讓他們遠離不善，與善法結合。決定教授，是因為始終如一地給予教誡，不自己說了之後又說我之前所說的不善。聽聞者接受教導。用財物和佛法來攝受，是因為誠實地告訴他們，用佛法以及衣服等財物利益來攝受他們，就像所說的具足攝受。沒有染污的心，是因為以攝受菩提心來做利益眾生的事情，而不是爲了私利。

【English Translation】 English version Know that intending to benefit may inadvertently cause harm. One who abandons arrogance, by virtue of abandoning arrogance, teaches the Dharma without being asked. One with steadfast intention is not moved or corrupted in their steadfast intention to bring benefit and joy by the inverted actions of sentient beings. One who does not generate compassion with an agenda does so because they benefit sentient beings without seeking personal gain. How is this intention of benefit, joy, and compassion known? Through body and speech actions that accord with the Dharma. Among these, speaking appropriately and timely, as well as prior words, are verbal actions; smiling and boundless great compassion are bodily actions. Speaking appropriately and timely means speaking only in accordance with the Dharma. Boundless compassion means having compassion for the three kinds of suffering: the suffering of suffering, the suffering of change, and the suffering of pervasive conditioning. Not engaging in base actions means not belittling oneself, such as saying, 'I cannot attain Buddhahood.' Having no weariness means that if one is not weary, one can cultivate the path to Buddhahood. Not being weary of hearing the Dharma means that if one does not hear the Dharma extensively, one will lack the skillful wisdom to teach sentient beings. 'In all deportment': the meaning of this phrase is as explained in the Neti-sutra. Advancing in superior actions is the intention of benefit and joy, because it is the cause of tending towards growth. Cultivating the means of accomplishment has six aspects: if one cultivates these practices, one will attain accomplishment. Residing respectfully in a secluded place (aranya) allows one to avoid evil. Being aware of worldly affairs, such as songs, dances, and various entertainments. Accomplishment means manifesting the signs of accomplishment. Power and virtue refer to the six superknowledges (Shadabhijna). Acting according to wisdom means acting according to wisdom, not according to consciousness, arising from one's own wisdom. Through this wisdom, one can truly realize the corresponding state. Establishing these actions within all dharmas means that, because of the intention of benefit and joy, one can establish sentient beings with benefit and joy. In gathering beings, one does not abandon, establish, or drive away those who have broken their vows, but leads them away from negativity and towards goodness. Decisive instruction means consistently giving precepts and advice, not contradicting oneself by saying, 'What I said before was not good.' Those who hear receive instruction. Gathering through material and Dharma means truthfully telling them, gathering them with Dharma and material benefits such as clothing, as in 'gathering completely.' Having no defiled mind means engaging in activities that benefit sentient beings with the intention of Bodhicitta, not for personal gain.

自求供養。但念云何以此善令眾生正覺無上菩提。如此攝受故。偈中義亦爾釋應知相竟。

攝大乘論釋論卷第五大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第六

世親菩薩造

隋天竺三藏笈多共行矩等譯

入應知勝相勝語第三

論曰。如此已說應知相。入應知相云何可見。多聞所熏習依止。非阿梨耶所攝。如阿梨耶成種子。正思惟所攝似法似義所生。似所取物有見意言。

釋曰。如此等應知相如應得入。顯示此故入應知相。多聞熏習為依止者。謂大乘法所熏身故。非阿梨耶所攝者。謂對治阿梨耶識故。如阿梨耶識成種子者。如阿梨耶識為染法因。此為凈法因亦爾。故正思惟所攝者。謂正思惟自性故。似法似義所生者。謂為法義相而生故。似所取物者。謂如色等體故。有見者亦似見體故。即是成立相及見二識。

論曰。于中何人能入應知相。大乘多聞熏習相續已故。得親近無量出世諸佛故。一向信解善集善根故。善滿足福智資糧諸菩薩。

釋曰。何人能入應知相者。如此相類中。若入所有方便。今當顯示。大乘多聞所熏者。為離聲聞乘等多聞故。得親近無量出世諸佛者。過數量諸佛出世皆得現前親近故。一向信解者。于大乘

【現代漢語翻譯】現代漢語譯本『自求供養』（自己尋求供養）。但念云何以此善令眾生正覺無上菩提（但思考如何用這種善行使眾生真正覺悟到無上菩提）。如此攝受故（像這樣攝受的緣故）。偈中義亦爾釋應知相竟（偈頌中的含義也是如此解釋，應知相到此結束）。

《攝大乘論釋論》卷第五大正藏第 31 冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第六

世親菩薩造

隋天竺三藏笈多共行矩等譯

入應知勝相勝語第三

論曰：如此已說應知相（如此已經說了應知相）。入應知相云何可見（進入應知相如何才能被看見）？多聞所熏習依止（依靠多聞熏習）。非阿梨耶所攝（不是阿梨耶識（Ālayavijñāna）所包含）。如阿梨耶成種子（就像阿梨耶識成為種子）。正思惟所攝（被正確的思考所包含）。似法似義所生（好像是法和義所產生的）。似所取物有見意言（好像是能被獲取的物體，有見解的意念）。

釋曰：如此等應知相如應得入（像這樣等等的應知相，應該如何進入）。顯示此故入應知相（爲了顯示這個，所以說進入應知相）。多聞熏習為依止者（以多聞熏習作為依靠），謂大乘法所熏身故（意思是說被大乘佛法所熏習的身體的緣故）。非阿梨耶所攝者（不是阿梨耶識所包含），謂對治阿梨耶識故（意思是說爲了對治阿梨耶識的緣故）。如阿梨耶識成種子者（就像阿梨耶識成為種子），如阿梨耶識為染法因（就像阿梨耶識是染污法的因）。此為凈法因亦爾（這個也是清凈法的因也是一樣）。故正思惟所攝者（所以被正確的思考所包含），謂正思惟自性故（意思是說正確的思考的自性的緣故）。似法似義所生者（好像是法和義所產生的），謂為法義相而生故（意思是說爲了法和義的相而產生的緣故）。似所取物者（好像是能被獲取的物體），謂如色等體故（意思是說像色等等的體性的緣故）。有見者亦似見體故（有見解的也好像是見解的體性的緣故）。即是成立相及見二識（這就是成立相識和見識這兩種識）。

論曰：于中何人能入應知相（在這些之中，什麼人能夠進入應知相）？大乘多聞熏習相續已故（因為已經連續不斷地被大乘佛法熏習的緣故）。得親近無量出世諸佛故（因為能夠親近無量出世的諸佛的緣故）。一向信解善集善根故（因為一心一意地信解，很好地積累善根的緣故）。善滿足福智資糧諸菩薩（很好地滿足福德和智慧資糧的諸位菩薩）。

釋曰：何人能入應知相者（什麼人能夠進入應知相）？如此相類中（在像這樣的種類中）。若入所有方便（如果進入所有方便）。今當顯示（現在應當顯示）。大乘多聞所熏者（被大乘佛法多聞所熏習的），為離聲聞乘等多聞故（爲了離開聲聞乘等等的多聞的緣故）。得親近無量出世諸佛者（能夠親近無量出世的諸佛的），過數量諸佛出世皆得現前親近故（超過數量的諸佛出世都能夠現前親近的緣故）。一向信解者（一心一意地信解的），于大乘（對於大乘）

【English Translation】 English version 'Seeking support oneself.' But contemplate how to use this goodness to enable sentient beings to rightly awaken to unsurpassed Bodhi (supreme enlightenment). Because of such reception. The meaning in the verse is also explained accordingly, the aspect of what should be known is complete.

Treatise on the Explanation of the Compendium of the Great Vehicle, Volume 5 Taisho Tripitaka, Volume 31, No. 1596, Treatise on the Explanation of the Compendium of the Great Vehicle

Treatise on the Explanation of the Compendium of the Great Vehicle, Volume 6

Composed by Bodhisattva Vasubandhu (Śeṣa)

Translated by Tripitaka Guptaka (Jigupta) of Sui Dynasty, together with Xingju and others

Entering the Superior Aspect of What Should Be Known, Superior Words, Third

Treatise: Thus, the aspect of what should be known has been explained. How can entering the aspect of what should be known be seen? Relying on the accumulation of much learning. Not included in the Ālayavijñāna (storehouse consciousness). Like the Ālayavijñāna becoming a seed. Included in right contemplation. Seeming to be produced by Dharma and meaning. Seeming to be objects that can be grasped, having intentional words with views.

Explanation: Thus, the aspects of what should be known can be entered as appropriate. To show this, it is said 'entering the aspect of what should be known.' 'Relying on the accumulation of much learning' means because the body is perfumed by the Great Vehicle Dharma. 'Not included in the Ālayavijñāna' means to counteract the Ālayavijñāna. 'Like the Ālayavijñāna becoming a seed' means that just as the Ālayavijñāna is the cause of defiled dharmas, this is also the cause of pure dharmas. Therefore, 'included in right contemplation' means because of the nature of right contemplation. 'Seeming to be produced by Dharma and meaning' means because it arises as the aspect of Dharma and meaning. 'Seeming to be objects that can be grasped' means because it is like the substance of form, etc. 'Having views' also seems like the substance of views. This is to establish the two consciousnesses of aspect and seeing.

Treatise: Among these, who can enter the aspect of what should be known? Because they have continuously accumulated much learning of the Great Vehicle. Because they can be close to countless Buddhas who appear in the world. Because they have one-point faith and understanding, and have well accumulated good roots. Bodhisattvas who have well fulfilled the resources of merit and wisdom.

Explanation: Who can enter the aspect of what should be known? Among such kinds, if there are any means of entering, I will now show them. 'Those who are perfumed by much learning of the Great Vehicle' are so as to be apart from the much learning of the Śrāvakayāna (the Vehicle of the Hearers), etc. 'Those who can be close to countless Buddhas who appear in the world' means that they can be present and close to all the Buddhas who appear in the world beyond number. 'Those who have one-point faith and understanding' means that regarding the Great Vehicle

中決定信解。不為惡知識之所動壞故。即此次前所說三因緣中。善集善根故。名為善集福智資糧菩薩。複次福智資糧云何得次第滿足。由因力善友力思惟力依持力故。于中前二句為二力。如其數應知彼正思惟力即是一向信解。此以大乘熏習為因。此一向信解即是修行正行。由修行正行故則得聚集善根。由此正思惟力故得善具足福智資糧。有此次第由此善具足福智資糧故。得入菩薩初地。此是依持力。

論曰。於何處入即于彼有見似法及義意言。大乘法相所生中故。

釋曰。入如是相此入行相。今當顯示。意地分別名意言。此意言種類以大乘法為因生故。大乘法相所生者。攀緣所說法故。

論曰。信解行地中。見道中。修道中。究竟道中。一切法唯識隨聞信解故。如理通達故。對治一切障故。無障礙故。

釋曰。何處得入于信解地中得入。由但聞一切法唯有識。即起增上信解名為得入故。于見道中得入。今當顯示。如理通達者于意言分別中。如理通達故。云何如理通達。非法非義無能取無所取。若如此名通達意言分別故。于修道中得入。今當顯示。對治一切障故者。觀此意言非法非義無能取無所取時。能對治一切障。此名修道中得入。究竟道中得入。今當顯示。無障礙故者。住最清凈智處故。

【現代漢語翻譯】現代漢語譯本：在其中決定信解，不被惡知識所動搖破壞。因此，在之前所說的三種因緣中，善於積累善根，所以稱為善集福智資糧菩薩。進一步說，福智資糧如何才能次第圓滿？由於因力、善友力、思惟力、依持力的緣故。其中，前兩句是兩種力。應當知道，如其數量，那正確的思惟力就是一向信解。這以大乘的熏習作為原因。這一向信解就是修行正行。由於修行正行的緣故，就能聚集善根。由於這正確的思惟力，就能很好地具足福智資糧。有了這次第，由於很好地具足福智資糧的緣故，就能進入菩薩初地。這是依持力。

論曰：在何處進入？就是在那裡有見似法及義的意言，在大乘法相所生之中。

釋曰：進入這樣的相，這進入的行相，現在應當顯示。意地的分別名為意言。這意言的種類以大乘法為因所生，大乘法相所生，是由於攀緣所說的法。

論曰：在信解行地中，見道中，修道中，究竟道中，一切法唯識，隨聞信解的緣故，如理通達的緣故，對治一切障礙的緣故，沒有障礙的緣故。

釋曰：在何處得以進入？在信解地中得以進入。由於僅僅聽聞一切法唯有識，就生起增上的信解，名為得以進入。在見道中得以進入，現在應當顯示。如理通達，是在意言分別中，如理通達的緣故。如何如理通達？非法非義，無能取無所取。如果這樣，名為通達意言分別的緣故。在修道中得以進入，現在應當顯示。對治一切障礙，是觀察這意言非法非義，無能取無所取時，能對治一切障礙。這名修道中得以進入。究竟道中得以進入，現在應當顯示。沒有障礙，是安住于最清凈智之處的緣故。

【English Translation】 English version: Therein, one decides on faith and understanding, not being moved or destroyed by evil teachers. Therefore, among the three causes mentioned earlier, being good at accumulating good roots, one is called a Bodhisattva who is good at accumulating the resources of merit and wisdom (福智資糧). Furthermore, how can the resources of merit and wisdom be fulfilled in sequence? It is due to the power of cause (因力), the power of good friends (善友力), the power of contemplation (思惟力), and the power of reliance (依持力). Among these, the first two sentences refer to two powers. It should be known that, according to their number, that correct power of contemplation is precisely single-minded faith and understanding (一向信解). This takes the cultivation of Mahayana (大乘) as its cause. This single-minded faith and understanding is precisely the practice of right conduct. Because of practicing right conduct, one can accumulate good roots. Because of this correct power of contemplation, one can well possess the resources of merit and wisdom. With this sequence, because of well possessing the resources of merit and wisdom, one can enter the first Bhumi (初地) of a Bodhisattva. This is the power of reliance.

Treatise says: Where does one enter? It is there, in the conceptual speech (意言) that has the appearance of seeing similar to Dharma and meaning, within what is produced by the characteristics of Mahayana Dharma (大乘法相).

Commentary says: Entering such an appearance, this appearance of entering, should now be shown. The discrimination of the mind-ground (意地) is called conceptual speech. This kind of conceptual speech is produced by taking Mahayana Dharma as its cause. What is produced by the characteristics of Mahayana Dharma is due to clinging to the Dharma that is spoken.

Treatise says: In the ground of faith and understanding practice (信解行地), in the path of seeing (見道), in the path of cultivation (修道), in the ultimate path (究竟道), because all dharmas are only consciousness (唯識), following hearing and believing and understanding, because of thoroughly understanding according to reason, because of counteracting all obstacles, because of being without obstacles.

Commentary says: Where can one enter? One can enter in the ground of faith and understanding. Because one merely hears that all dharmas are only consciousness, and then arises increased faith and understanding, it is called entering. One can enter in the path of seeing, which should now be shown. Thoroughly understanding according to reason is because of thoroughly understanding according to reason in the discrimination of conceptual speech. How is it thoroughly understood according to reason? It is neither Dharma nor meaning, without grasper and without grasped. If it is like this, it is called thoroughly understanding the discrimination of conceptual speech. One can enter in the path of cultivation, which should now be shown. Counteracting all obstacles is when observing this conceptual speech as neither Dharma nor meaning, without grasper and without grasped, one can counteract all obstacles. This is called entering in the path of cultivation. One can enter in the ultimate path, which should now be shown. Being without obstacles is because of abiding in the place of the most pure wisdom.

最微細障滅故。名究竟道中得入故。

論曰。何緣得入善根力持故。三種練治心故。滅除四處故。法義為所緣故。奢摩他毗缽舍那常修正修無放逸等故。無量世界中無量人道眾生。剎那剎那正覺阿耨多羅三藐三菩提。是為第一練治心。

釋曰。何緣得入。如所說善根力持等有八處相應。于中若常修者一切時作故。善修者恭敬作故。若作如此相類即是不放逸。于中對治三種退屈心故。有三種練治心。菩薩聞阿耨多羅三藐三菩提。第一甚深寬大難可證得心則退屈。為對治此故。有第一練治心云云。又云云故有第二練治心。

論曰。由專心故能行施等諸波羅蜜。我已得此專心。由此故我修諸波羅蜜當得圓滿。不足為難。是為第二練治心。

釋曰。由此意故施等波羅蜜即得現行者。于中意者謂信及欲。菩薩于波羅蜜中。信知實有故功德故。可得故。此是菩薩信。由信故喜樂修行名欲。菩薩得此信欲意故。修行六波羅蜜。進趣圓滿不以為難。

論曰。雖彼有礙善者善法具足已。即于死時隨所念欲一切具足身。彼時得生。況我此最勝善無礙善。于彼時一切具足何為不得。是名第三練治心。此中有偈。

在於人道中　　無量諸眾生　唸唸得菩提　　故除退屈心　善心人專意　　能行佈施等

【現代漢語翻譯】現代漢語譯本：因為最細微的障礙都已滅除，所以稱為在究竟道中得以進入。

論曰：憑藉什麼得以進入呢？憑藉善根的力量支援，三種練治心的緣故，滅除四種處所的緣故，以法義作為所緣的緣故，奢摩他（止，止息雜念）和毗缽舍那（觀，觀察實相）經常修正和修行，以及不放逸等等的緣故。在無量世界中，無量人道眾生，剎那剎那證得阿耨多羅三藐三菩提（無上正等正覺）。這是第一種練治心。

釋曰：憑藉什麼得以進入？如所說的善根力量支援等有八種處所相應。其中如果經常修習的人，因為一切時都在做；善於修習的人，因為恭敬地做。如果這樣做，就屬於不放逸。其中爲了對治三種退屈心（退縮之心），所以有三種練治心。菩薩聽到阿耨多羅三藐三菩提（無上正等正覺），第一反應是甚深寬廣難以證得，心就退縮了。爲了對治這種退屈心，所以有第一種練治心，如上所說。又如上所說，所以有第二種練治心。

論曰：由於專心的緣故，能夠行佈施等各種波羅蜜（到彼岸的方法）。我已經得到這種專心，因此我修習各種波羅蜜（到彼岸的方法）應當能夠圓滿，不足為難。這是第二種練治心。

釋曰：由於這種意念的緣故，佈施等波羅蜜（到彼岸的方法）就能顯現出來。其中意念指的是信和欲。菩薩對於波羅蜜（到彼岸的方法），相信確實存在，因為有功德，可以得到，這是菩薩的信。由於信的緣故，喜悅地修行，稱為欲。菩薩得到這種信和欲的意念，修行六波羅蜜（六種到彼岸的方法），進趣圓滿，不認為困難。

論曰：即使那些有障礙的善人，善法已經具足，在臨死的時候，隨著所念所欲，一切都能具足。那時就能得到往生。更何況我這種最殊勝的善，沒有障礙的善，在那個時候一切具足，為什麼不能得到呢？這是第三種練治心。這裡有一首偈頌：

在於人道中，無量諸眾生，唸唸得菩提，故除退屈心。善心人專意，能行佈施等。

【English Translation】 English version: Because the most subtle obstacles are eliminated, it is called entering the ultimate path.

Treatise says: By what means can one enter? By the power of good roots supporting, by the reason of the three kinds of refined minds, by the reason of eliminating the four places, by the reason of taking the meaning of Dharma as the object, by the reason of constantly correcting and practicing Shamatha (calm abiding) and Vipassana (insight), and by the reason of non-negligence, etc. In immeasurable worlds, immeasurable human beings attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in every moment. This is the first refined mind.

Explanation says: By what means can one enter? As said, there are eight places corresponding to the power of good roots supporting, etc. Among them, if one constantly practices, it is because one is doing it at all times; if one practices well, it is because one is doing it with reverence. If one acts in this way, it is non-negligence. Among them, in order to counteract the three kinds of discouraged minds, there are three kinds of refined minds. When a Bodhisattva hears of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the first reaction is that it is very profound, broad, and difficult to attain, and the mind becomes discouraged. In order to counteract this discouraged mind, there is the first refined mind, as mentioned above. And as mentioned above, there is the second refined mind.

Treatise says: Because of concentration, one can practice generosity and other Paramitas (perfections). I have already attained this concentration, therefore I should be able to perfect the practice of various Paramitas (perfections) without difficulty. This is the second refined mind.

Explanation says: Because of this intention, generosity and other Paramitas (perfections) can manifest. Among them, intention refers to faith and desire. A Bodhisattva has faith in the Paramitas (perfections), believing that they truly exist, because they have merit, and can be attained. This is the Bodhisattva's faith. Because of faith, joyful practice is called desire. When a Bodhisattva attains this intention of faith and desire, he practices the six Paramitas (six perfections), progresses towards perfection, and does not consider it difficult.

Treatise says: Even if those virtuous people with obstacles have fulfilled their virtuous deeds, at the time of death, everything they think of and desire will be fulfilled. At that time, they will be reborn. How much more so for my most excellent virtue, unobstructed virtue, why can't I attain everything at that time? This is the third refined mind. Here is a verse:

In the human realm, immeasurable beings attain Bodhi in every moment, therefore eliminate the discouraged mind. A virtuous person with concentration can practice generosity and so on.

勝人得此意　　亦能行施等　善人于死時　　隨心得果報　既有滅位善　　果報云何無

釋曰。複次菩薩于諸佛甚深寬大言教中。起推尋時作思念。阿耨多羅三藐三菩提難可證得。一剎那心斷已乃得即生退屈。為對治此故修第三練治心。況我此最勝善者。況我於一切十地中。善具足福智資糧故。無障礙善者。謂心煩惱微細難破。如金剛三摩提能破此障。此三摩提后出離一切障礙。依止轉已。於此云何不得。此顯出離障礙。與死無異故。一切具足者。謂得一切種智故。善根力持故。三種練治心者。善根不薄少故。菩薩由有此力。則能三種練治心令不退屈。于中第二練治心如所練治今當顯示。由此念故離諸障礙。慳等波羅蜜障無故。滿足波羅蜜不以為難。由此滿足故得成菩提。第三練治心。今當顯示。于中有礙善者謂世間善故。名為有礙善。我此無礙善。此善不得成佛無有是處。此義以偈顯示。偈言故除退屈心者。謂不令下劣心得住。云我不能得阿耨多羅三藐三菩提。善心者。謂非惡無記心故。由有無記施故。如有人散漫心行施。外道等以不善心行施。又復求阿耨多羅三藐三菩提者。此善最勝勝人得此意。亦能行施等者。于中得專心時。有如是相。能修施等六波羅蜜。謂得滅慳等障礙心。勝人者最上故。謂諸

【現代漢語翻譯】現代漢語譯本勝人得此意，亦能行施等，善人于死時，隨心得果報，既有滅位善，果報云何無？

釋曰：複次，菩薩于諸佛甚深寬大言教中，起推尋時作思念：『阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）難可證得，一剎那心斷已乃得』，即生退屈。為對治此故，修第三練治心。況我此最勝善者？況我於一切十地中，善具足福智資糧故，無障礙善者？謂心煩惱微細難破，如金剛三摩提（Vajra-samadhi，金剛三昧）能破此障。此三摩提后出離一切障礙，依止轉已，於此云何不得？此顯出離障礙，與死無異故。一切具足者，謂得一切種智故。善根力持故。三種練治心者，善根不薄少故。菩薩由有此力，則能三種練治心令不退屈。于中第二練治心如所練治今當顯示。由此念故離諸障礙，慳等波羅蜜（Paramita，波羅蜜多）障無故，滿足波羅蜜不以為難。由此滿足故得成菩提（Bodhi，覺悟）。第三練治心，今當顯示。于中有礙善者，謂世間善故，名為有礙善。我此無礙善，此善不得成佛無有是處。此義以偈顯示。偈言故除退屈心者，謂不令下劣心得住，云『我不能得阿耨多羅三藐三菩提』。善心者，謂非惡無記心故。由有無記施故，如有人散漫心行施，外道等以不善心行施。又復求阿訇多羅三藐三菩提者，此善最勝勝人得此意，亦能行施等者，于中得專心時，有如是相，能修施等六波羅蜜。謂得滅慳等障礙心。勝人者最上故，謂諸

【English Translation】 English version The superior person who attains this understanding can also practice giving and so on. A virtuous person, at the time of death, receives the karmic reward according to their mind. Since there is virtuousness that extinguishes defilements, how can there be no karmic reward?

Explanation: Furthermore, when a Bodhisattva investigates the profound and vast teachings of all Buddhas, they contemplate: 'Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is difficult to attain, and one may become discouraged after a moment of mental cessation.' To counteract this, they cultivate the third purification of the mind. How much more so for me, who am the most virtuous? How much more so for me, who in all the ten Bhumis (stages), am virtuous, possessing complete accumulations of merit and wisdom, and am free from obstacles? The subtle and difficult-to-break afflictions of the mind can be broken by Vajra-samadhi (Diamond Samadhi). After this Samadhi, one is liberated from all obstacles. Having relied on and transformed it, how can one not attain it? This reveals that liberation from obstacles is no different from death. 'Complete in everything' means having attained omniscience. Sustained by the power of virtuous roots. 'Three purifications of the mind' means that the roots of virtue are not thin or scarce. Because the Bodhisattva has this power, they can purify the mind in three ways, preventing discouragement. Among these, the second purification of the mind, as it is purified, will now be revealed. Because of this thought, one is free from all obstacles. Because there are no obstacles of stinginess and other Paramitas (Perfections), fulfilling the Paramitas is not considered difficult. Because of this fulfillment, one attains Bodhi (Enlightenment). The third purification of the mind will now be revealed. Among these, 'obstructed virtuousness' refers to worldly virtuousness, hence it is called 'obstructed virtuousness.' My virtuousness is unobstructed. There is no way that this virtuousness cannot lead to Buddhahood. This meaning is shown in a verse. The verse says, 'Therefore, eliminate the discouraged mind,' meaning not to allow an inferior mind to dwell, saying, 'I cannot attain Anuttara-samyak-sambodhi.' 'Virtuous mind' means not an evil or neutral mind. Because of neutral giving, such as someone giving with a scattered mind, or non-Buddhists giving with an unwholesome mind. Furthermore, those who seek Anuttara-samyak-sambodhi, this virtuousness, the most superior person who attains this understanding, can also practice giving and so on. When one attains concentration, there is such a sign, that one can cultivate giving and the other six Paramitas. This means attaining the extinguishing of stinginess and other obstructing minds. 'Superior person' means the most supreme, referring to all

菩薩。施等者。謂攝取戒及智波羅蜜等。隨心得果報者。乃至得非想非非想處果報故。滅善者滅障礙故。果報云何無者。謂得佛身故。

論曰。遠離聲聞辟支佛思惟故。思惟則滅。于大乘中一切疑無疑故。邪意及疑則滅。于聞思法中離我我所執故。法執則滅。現前住安立一切相。思惟不分別故。則滅分別。此中有偈。

安立及自住　　所有現前相　一切不分別　　智人得勝覺

釋曰。此中論本為顯四處滅故。于中滅思惟者謂滅聲聞等思惟故。邪意及疑滅者。謂于大乘甚深寬大法中。邪意及疑應滅除故。邪意者誹嫌意及心動搖。惑者疑心故。一切疑無疑故者。於此大乘中為安立法相故。說有三性。所謂一切法無性無生無滅。本來靜寂自性涅槃。如是等一切法無所有門。此就分別性故。若說幻焰夢光影像響水月變化。此就依他性故。若說真如實際無相第一義法界空等門。此依成就性故。於此諸法中一切邪意及惑不生故。于聞思法離我我所執故者。此中為顯除滅法執故。滅除法執者。謂於法中若聞若思。乃至不令我我所得入故。現前住安立一切相思惟不分別故者。謂行者修無分別智時。在正思惟位。滅此等一切寂靜心分別也。于現前住色等及靜心所有安立骨鎖等。於此一切所緣相中。不念不分別時。名入

【現代漢語翻譯】現代漢語譯本菩薩的佈施等等，指的是攝取戒律以及智慧波羅蜜（Pāramitā，到彼岸）。隨著所獲得的果報，乃至獲得非想非非想處（Nāsaṃjñānāsaṃjñāyatana，既非有想也非無想的境界）的果報。滅善，指的是滅除障礙的緣故。果報如何沒有呢？指的是獲得佛身的緣故。

論曰：遠離聲聞（Śrāvaka，聽聞佛陀教誨者）、辟支佛（Pratyekabuddha，緣覺）的思惟的緣故，思惟就會滅除。對於大乘（Mahāyāna，大乘佛教）中一切的疑與不疑的緣故，邪意以及疑惑就會滅除。在聽聞、思惟佛法中，遠離我與我所的執著的緣故，法執就會滅除。于現前安住，安立一切相，思惟不分別的緣故，分別就會滅除。這裡有一首偈頌：

安立以及自住，所有現前相，一切不分別，智人得勝覺。

釋曰：這裡論的根本是爲了顯示四處滅的緣故。其中滅思惟，指的是滅除聲聞等的思惟的緣故。邪意以及疑惑滅除，指的是對於大乘甚深寬廣的佛法中，邪意以及疑惑應當滅除的緣故。邪意指的是誹謗嫌疑的意念以及心動搖。惑指的是疑心。一切疑與不疑的緣故，指的是在此大乘中，爲了安立法相的緣故，說有三性（Trisvabhāva）：所謂一切法無性、無生、無滅，本來靜寂，自性涅槃（Nirvāṇa，寂滅）。像這樣等一切法無所有的法門，這是就分別性（Parikalpita-svabhāva，遍計所執性）而言的緣故。如果說幻焰、夢光、影像、響、水月、變化，這是就依他性（Paratantra-svabhāva，依他起性）而言的緣故。如果說真如（Tathatā，事物的真實如是之性）、實際（Bhūtatathatā，真實不變的體性）、無相（Animitta，沒有形相）、第一義（Paramārtha，最高的真理）、法界（Dharmadhātu，諸法所依之界）、空等等的法門，這是依成就性（Pariniṣpanna-svabhāva，圓成實性）的緣故。於此諸法中，一切邪意以及疑惑不生起的緣故。在聽聞、思惟佛法中，遠離我與我所的執著的緣故，這裡是爲了顯示滅除法執的緣故。滅除法執，指的是對於佛法中，無論是聽聞還是思惟，乃至不讓我與我所得以進入的緣故。于現前安住，安立一切相，思惟不分別的緣故，指的是修行者修無分別智（Nirvikalpa-jñāna，沒有分別的智慧）時，在正思惟的位次，滅除此等一切寂靜心的分別。于現前安住的色等等以及靜心所有安立的骨鎖等等，於此一切所緣相中，不念不分別時，名為入定。

【English Translation】 English version Bodhisattvas' giving, etc., refers to embracing precepts and wisdom Pāramitā (perfection). Depending on the fruits obtained, even to the attainment of the fruit of the Realm of Neither Perception Nor Non-Perception (Nāsaṃjñānāsaṃjñāyatana). 'Extinguishing goodness' means extinguishing obstacles. How can it be said that there is no fruit? It is because of attaining the Buddha-body.

Treatise: Because of being apart from the thoughts of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), thinking is extinguished. Because of all doubts and non-doubts in the Mahāyāna (Great Vehicle), wrong intentions and doubts are extinguished. Because of being apart from the attachment to 'I' and 'mine' in hearing and contemplating the Dharma, attachment to the Dharma is extinguished. Abiding in the present, establishing all characteristics, because of not thinking and not discriminating, discrimination is extinguished. Here is a verse:

Establishing and self-abiding, all present characteristics, not discriminating anything, the wise attain supreme enlightenment.

Explanation: Here, the root of the treatise is to show the extinction of the four places. Among them, 'extinguishing thinking' means extinguishing the thinking of Śrāvakas, etc. 'Wrong intentions and doubts extinguished' means that in the profound and vast Dharma of the Mahāyāna, wrong intentions and doubts should be eliminated. 'Wrong intentions' refers to slanderous and suspicious thoughts and a wavering mind. 'Doubts' refers to a doubting mind. 'Because of all doubts and non-doubts' means that in this Mahāyāna, for the sake of establishing the characteristics of the Dharma, it is said that there are three natures (Trisvabhāva): namely, all dharmas are without nature, without birth, without extinction, originally tranquil, and of the nature of Nirvāṇa (cessation). Such is the gate of all dharmas being without anything, which is in terms of the imputed nature (Parikalpita-svabhāva). If one speaks of illusions, flames, dream light, images, echoes, the moon in water, and transformations, this is in terms of the dependent nature (Paratantra-svabhāva). If one speaks of such gates as Suchness (Tathatā), Reality (Bhūtatathatā), absence of characteristics (Animitta), the ultimate meaning (Paramārtha), the Dharma-realm (Dharmadhātu), and emptiness, this is in terms of the accomplished nature (Pariniṣpanna-svabhāva). In these dharmas, all wrong intentions and doubts do not arise. 'In hearing and contemplating the Dharma, being apart from the attachment to 'I' and 'mine'' is to show the elimination of attachment to the Dharma. 'Eliminating attachment to the Dharma' means that in the Dharma, whether hearing or contemplating, not even allowing 'I' and 'mine' to enter. 'Abiding in the present, establishing all characteristics, because of not thinking and not discriminating' means that when a practitioner cultivates non-discriminating wisdom (Nirvikalpa-jñāna), in the position of right contemplation, extinguishing all discriminations of this tranquil mind. In the present abiding, the established bones and locks, etc., of form, etc., and the tranquil mind, when not thinking and not discriminating in all these objects of focus, it is called entering samādhi.

無分別方便。若分別則不得入。此現前安立偈者。為顯最後滅義故。

論曰。因何入云何入。聞熏習所生正思惟所攝故。似法及義。顯現有見意言。

釋曰。此中顯示以此入如此入故。于中聞熏習所生者。聞熏習為因故。即此入道理。如前所說即是大乘聞熏習所生。應知成就性所攝故。

論曰。有四種求謂名義自性差別。假說相求。

釋曰。此中為顯示如此入故。四種求者如論本說。謂名義自性差別等所說。

論曰。復有四種如實知。謂名事自性差別。假相說中如實知。彼自性差別不可得故。菩薩如是如實為入意言唯識故修行。于彼似字義意言中。知彼名字。唯是意言。知彼名所依義。亦唯意言。即知彼名自性及差別唯是假相說。是時證得唯有意言。則于名及義自性差別假相說中。不見有性差別義相。故由四種求及四種如實知。于彼似名及義意言中。得入唯識。

釋曰。四如實知者。如論說名事自性差別假說中。如實知。其自性及差別故者。謂各有自性差別。作如是假說故。名自性差別假說者。義不可得故。即是知彼名自性及差別唯是假說者。以彼名字無有自性及差別故。即能于彼名字自性及差別唯是假說中。忍受故。若如是知是謂求。若知不可得名為如實知。

論曰。

【現代漢語翻譯】現代漢語譯本：無分別的方便法門。如果有所分別，就無法進入。這現前安立的偈頌，是爲了彰顯最終寂滅的意義。

論曰：因何而入？如何進入？因為聽聞熏習所產生的，由正確的思惟所攝持的，相似於法和義的，顯現存在的，有見解的意言。

釋曰：這裡顯示了以此方式進入，如此方式進入。其中，『聞熏習所生』，是因為聽聞熏習為因的緣故。這就是進入的道理。如前面所說，就是大乘聽聞熏習所生，應當知道是被成就的自性所攝持的緣故。

論曰：有四種尋求，即名（名稱）、義（含義）、自性（本體）、差別（差異）的假說相尋求。

釋曰：這裡是爲了顯示如此進入的緣故。四種尋求，如論本所說，即名稱、含義、自性、差別等所說。

論曰：又有四種如實知，即名（名稱）、事（事物）、自性（本體）、差別（差異）。在假相的解說中如實地知曉，因為它們的自性和差別是不可得的。菩薩像這樣如實地爲了進入意言唯識而修行。在那些相似於文字和含義的意言中，知道那些名字，僅僅是意言。知道那些名字所依賴的含義，也僅僅是意言。即知道那些名字的自性和差別，僅僅是假相的解說。這時，證得只有意言，那麼對於名字和含義的自性差別假相解說中，不見有自性差別義相。所以，通過四種尋求和四種如實知，在那些相似於名字和含義的意言中，得以進入唯識。

釋曰：四種如實知，如論中所說，即名稱、事物、自性、差別假說中，如實地知曉。『其自性及差別故者』，是指各自有自性和差別，作這樣的假說。『名自性差別假說者』，是因為含義不可得的緣故。『即是知彼名自性及差別唯是假說者』，是因為那些名字沒有自性和差別的緣故。即能于那些名字的自性及差別唯是假說中，忍受的緣故。如果像這樣知曉，這叫做尋求。如果知曉不可得，叫做如實知。

論曰：

【English Translation】 English version: The expedient of non-discrimination. If there is discrimination, one cannot enter. This verse of present establishment is to reveal the meaning of final extinction.

Treatise: Why enter? How to enter? Because it is produced by hearing and learning, governed by correct thinking, similar to Dharma and meaning, manifesting existence, and intentional speech with views.

Explanation: Here it shows entering in this way, entering in that way. Among them, 'produced by hearing and learning' is because hearing and learning is the cause. This is the principle of entering. As mentioned before, it is produced by Mahayana hearing and learning. It should be known that it is governed by the nature of accomplishment.

Treatise: There are four kinds of seeking, namely seeking for name (name), meaning (meaning), self-nature (essence), and difference (distinction) in hypothetical expression.

Explanation: Here it is to show entering in this way. The four kinds of seeking are as mentioned in the treatise, namely what is said about name, meaning, self-nature, difference, etc.

Treatise: There are also four kinds of knowing as they really are, namely name (name), thing (object), self-nature (essence), and difference (distinction). In the hypothetical explanation, know them as they really are, because their self-nature and difference are unattainable. Bodhisattvas practice like this, truly, in order to enter the ideation-only consciousness. In those ideations similar to words and meanings, know those names as merely ideation. Know that the meanings on which those names depend are also merely ideation. That is, know that the self-nature and difference of those names are merely hypothetical explanations. At this time, realizing that there is only ideation, then in the hypothetical explanation of the self-nature and difference of names and meanings, one does not see the characteristics of self-nature, difference, and meaning. Therefore, through the four kinds of seeking and the four kinds of knowing as they really are, in those ideations similar to names and meanings, one can enter ideation-only.

Explanation: The four kinds of knowing as they really are, as mentioned in the treatise, are knowing as they really are in the hypothetical explanation of name, thing, self-nature, and difference. 'Their self-nature and difference' refers to each having its own self-nature and difference, making such a hypothetical explanation. 'The hypothetical explanation of name, self-nature, and difference' is because meaning is unattainable. 'That is, knowing that the self-nature and difference of those names are merely hypothetical explanations' is because those names have no self-nature and difference. That is, one can endure in the hypothetical explanation of the self-nature and difference of those names. If one knows like this, it is called seeking. If one knows that it is unattainable, it is called knowing as it really is.

Treatise:

此唯識觀入何法。似何法入謂入唯量故。相及見為二故。種種相故。名義自性差別但假立。自性差別六種事無事故。為能取及所取體而住故。一時似種種相事生故。如闇中繩似蛇。譬如繩中蛇。是妄以不有故。若見實義則無有妄。蛇智則滅唯繩智在。若細分析繩亦不實。以色香味觸相故。于中依止色等智故。繩智亦得。除滅如是如是。彼似字及義六種相意言。如蛇智以知彼六種相無實義。此唯識智亦須除滅。由成就性智故。

釋曰。此中問所入法及入譬。唯量者唯識量故。有相及見為二者。此顯相及見二識故。此似相顯現為因為住處為相為影顯現故。唯是一識種種相生。非速疾故。次第而生。如此三種得入唯識。一時似種種相義生故者。謂似名句味身種種相義生故。彼亦似依名所目義種種相生故。于中入三性觀以繩譬顯示。六種義中自在者。謂于名等六種義中自在言。自在者謂除滅故。

論曰。此菩薩如是入似義相意言故。得入分別性。入唯識故得入依他性。云何入成就性若滅離唯識想。彼聞法熏習所生意言。是時菩薩滅離義想。似一切義無有生處故。是故似唯識顯現亦不得生。即住不分別一切義名中。正證法界相應而住。是時菩薩于能緣所緣平等平等無分別智生。即是菩薩入成就性。

釋曰。入

【現代漢語翻譯】現代漢語譯本：此唯識觀（Vijnaptimatrata-darshana，唯識宗的觀法）是進入什麼樣的法呢？又像是進入什麼樣的法呢？說是進入唯量（Vijnapti-matra，唯識）的緣故。因為有相（lakshana，表相）和見（darshana，能見）這二者。因為有種種的相。名（nama，名稱）、義（artha，意義）、自性（svabhava，自體）、差別（vishesha，差別）的差別只是假立的。自性差別這六種事是沒有事故的。爲了能取（grahaka，能執取者）和所取（grahya，所執取者）的體而安住的緣故。一時之間像是種種相的事物生起的緣故。如同黑暗中的繩子像是蛇。譬如繩子中的蛇。這是虛妄的，因為它本來就不存在。如果見到真實的意義，那麼就沒有虛妄。蛇的智慧就會滅除，只有繩子的智慧存在。如果仔細分析，繩子也不是真實的，因為它有色（rupa，顏色）、香（gandha，氣味）、味（rasa，味道）、觸（sprashtavya，觸感）的相。于其中依止色等智慧的緣故，繩子的智慧也得以獲得。像這樣像這樣地除滅。那像是字（akshara，文字）和義（artha，意義）的六種相的意言（manas，意識）。如同蛇的智慧，因為知道那六種相沒有真實的意義。這唯識的智慧也需要除滅。由成就性（parinishpanna，圓成實性）的智慧的緣故。

解釋說：這裡問的是所進入的法以及進入的譬喻。唯量，是因為只有識的量。有相和見為二者，這是顯示相和見這二識的緣故。這像是相的顯現，因為是原因、是住處、是相、是影而顯現的緣故。唯一是識，種種相生。不是快速的緣故，而是次第而生。像這樣三種得以進入唯識。一時之間像是種種相的意義生起的緣故，說的是像是名句（pada，語句）、味（rasa，味道）、身（kaya，身體）種種相的意義生起的緣故。那也像是依名所指的意義，種種相生起的緣故。于其中進入三性觀（trisvabhava，三自性），以繩子的譬喻來顯示。六種意義中自在的人，說的是在名等六種意義中自在。自在，說的是除滅的緣故。

論說：此菩薩像這樣進入像是意義相的意言的緣故，得以進入分別性（parikalpita，遍計所執性）。進入唯識的緣故，得以進入依他性（paratantra，依他起性）。如何進入成就性呢？如果滅離唯識的想法。那聽聞佛法熏習所生的意言。這時菩薩滅離意義的想法。像是所有意義都沒有生起之處的緣故。所以像是唯識的顯現也不得生起。就安住在不分別一切意義的名中。正確地證得法界（dharmadhatu，法界），相應而住。這時菩薩于能緣（alambana，所緣）和所緣（alambana，所緣）平等平等，無分別智生起。這就是菩薩進入成就性。

解釋說：進入

【English Translation】 English version: This Vijnaptimatrata-darshana (the view of the Vijnaptimatrata school, the Consciousness-Only school) enters into what dharma (law, teaching)? And what does it seem like entering into? It is said to enter into Vijnapti-matra (Consciousness-Only) because it is only a measure. Because there are these two: lakshana (characteristic, appearance) and darshana (seeing, perception). Because there are various appearances. The difference between nama (name), artha (meaning), svabhava (self-nature), and vishesha (distinction) is only provisionally established. The six aspects of self-nature and distinction are without cause. It is because they abide as the essence of the grahaka (grasper, subject) and the grahya (grasped, object). Because things with various appearances arise at the same time. Like a rope in the darkness resembling a snake. For example, a snake in a rope. This is false because it does not exist. If the real meaning is seen, then there is no falsehood. The wisdom of the snake will be extinguished, and only the wisdom of the rope will remain. If analyzed carefully, the rope is also not real, because it has the characteristics of rupa (form, color), gandha (smell), rasa (taste), and sprashtavya (touch). Because of relying on the wisdom of form, etc., the wisdom of the rope is also obtained. Extinguish it in this way, in this way. That is like the six aspects of words (akshara, letters) and meanings (artha, meaning) in the manas (mind, consciousness). Like the wisdom of the snake, because it knows that those six aspects have no real meaning. This wisdom of Consciousness-Only also needs to be extinguished. Because of the wisdom of parinishpanna (the perfected nature).

The explanation says: Here, the question is about the dharma that is entered and the metaphor for entering. 'Only a measure' is because it is only the measure of consciousness. 'Having appearance and seeing as two' shows that there are two consciousnesses: appearance and seeing. This is like the manifestation of appearance, because it is the cause, the dwelling place, the appearance, and the shadow that manifest. It is only one consciousness, and various appearances arise. It is not fast, but arises in sequence. In this way, the three can enter into Consciousness-Only. 'Because the meaning of various appearances arises at the same time' refers to the meaning of various appearances such as pada (words, sentences), rasa (taste), and kaya (body) arising. That is also like the meaning indicated by the name, with various appearances arising. Within it, enter into the view of trisvabhava (three natures), using the metaphor of the rope to illustrate. 'One who is free in the six meanings' refers to being free in the six meanings such as name. 'Free' means because of extinguishing.

The treatise says: This Bodhisattva, because of entering into the mind that resembles the appearance of meaning, is able to enter into parikalpita (the imagined nature). Because of entering into Consciousness-Only, one is able to enter into paratantra (the dependent nature). How does one enter into parinishpanna (the perfected nature)? If one extinguishes the thought of Consciousness-Only. Then the mind that arises from the hearing and learning of the Dharma. At this time, the Bodhisattva extinguishes the thought of meaning. Because it is like all meanings having no place of arising. Therefore, the manifestation of Consciousness-Only also cannot arise. One abides in the name that does not distinguish all meanings. One correctly realizes the dharmadhatu (the realm of dharma), abiding in accordance with it. At this time, the Bodhisattva has equal and undifferentiated wisdom arising in relation to the alambana (object of perception). This is the Bodhisattva entering into parinishpanna.

The explanation says: Entering

似義相意言故者。謂所有義唯是分別故。如是即入分別性。入唯識故者。此之意言唯識所攝。得入依他性。似一切義無有生處者。謂無有似義生種類故。唯識種類亦不得生。何以故。若起唯識分別時則成義故。次後得證真如。此如不可言說。唯內自知故。是時菩薩能取所取平等。平等無分別智生者。謂能緣智所緣真如二法其體平等。猶如虛空。謂無有能取所取體而住。以不分別能取所取故。名無分別即是得入成就性。所言住無分別一切義名中者。謂有何名有幾種。此名差別以偈中顯示。

論曰。此中有偈。

法人及法義　　若廣若略性　不凈凈究竟　　是名境差別

釋曰。于中法名者。謂色受及眼如是等。人名者謂佛法愛。及信行法行如是等。復有法名者謂修多羅等。義名者謂依法所顯義。總名者如言眾生。別名者即彼眾生各各有名。性名者謂字本。不凈名者謂凡夫等。凈名者謂學人。至究竟名者謂所緣通相法。又略說十種名字。是菩薩攀緣。所謂法名者眼等。人名者我等。復法名者十二部言教。義名者即彼十二部言教義。總名者一切法有為無為等。別名者色受等及虛空等。性名者阿字為初訶為最後。不凈名者凡夫等。凈名者見諦等。至究竟名者通相法為境。二智所緣。謂出世智及彼后得智緣一切

【現代漢語翻譯】現代漢語譯本：『似義相意言故者』，意思是說所有意義都只是分別產生的。像這樣就進入了分別性。『入唯識故者』，指的是這些意言都屬於唯識所攝，從而得以進入依他性。『似一切義無有生處者』，意思是說沒有類似意義產生的種類，因此唯識的種類也無法產生。為什麼呢？如果生起唯識分別時，就成了意義。之後才能證得真如，這真如是不可言說的，只能由內心自己體會。這時菩薩能夠使能取和所取達到平等。『平等無分別智生者』，指的是能緣的智慧和所緣的真如二者本體平等，就像虛空一樣，沒有能取和所取的實體存在，因為不分別能取和所取，所以稱為無分別，也就是得以進入成就性。『所言住無分別一切義名中者』，意思是說有什麼樣的名稱，有多少種名稱？這些名稱的差別用偈頌來顯示。

論曰：此中有偈：

法人及法義，若廣若略性，不凈凈究竟，是名境差別。

釋曰：其中『法名』指的是色、受以及眼等。『人名』指的是佛、法愛以及信行、法行等。還有『法名』指的是修多羅（Sutra，經）等。『義名』指的是依據法所顯示的意義。『總名』指的是如『眾生』這樣的總稱。『別名』指的是眾生各自的名稱。『性名』指的是字的根本。『不凈名』指的是凡夫等。『凈名』指的是學人。『至究竟名』指的是所緣的通相法。又略說十種名字，是菩薩所攀緣的。所謂『法名』指的是眼等。『人名』指的是我等。『復法名』指的是十二部言教。『義名』指的是十二部言教的意義。『總名』指的是一切法，包括有為法和無為法等。『別名』指的是色、受等以及虛空等。『性名』指的是以『阿』字為開始，以『訶』字為結尾。『不凈名』指的是凡夫等。『凈名』指的是見諦等。『至究竟名』指的是以通相法為境界，是二智所緣，即出世智和后得智所緣的一切。

【English Translation】 English version: 'That which is similar in meaning and expressed in words' means that all meanings are merely discriminations. Thus, one enters into the nature of discrimination. 'Entering into consciousness-only' means that these expressions are contained within consciousness-only, thereby entering into the dependent nature (paratantra-svabhava). 'That which is similar to all meanings and has no place of origination' means that there is no category of similar meanings that arise, and therefore the category of consciousness-only cannot arise either. Why? Because if discrimination of consciousness-only arises, it becomes meaning. Only then can one attain Suchness (Tathata), which is inexpressible and can only be known inwardly. At this time, the Bodhisattva can equalize the grasper and the grasped. 'The arising of equal, non-discriminating wisdom' means that the wisdom that cognizes and the Suchness that is cognized are equal in essence, like space. There is no entity of grasper and grasped that remains, because there is no discrimination of grasper and grasped. This is called non-discrimination, which is entering into the accomplished nature (parinispanna-svabhava). 'That which is called dwelling in non-discrimination within all names of meaning' means what kind of names are there, and how many kinds of names are there? The differences in these names are shown in the verse.

Treatise says: There is a verse in this:

'The Dharma (法) of persons and the Dharma of meanings, whether broad or concise in nature, impure, pure, or ultimate, these are the differences in objects.'

Explanation: Among them, 'Dharma name' refers to form (rupa), feeling (vedana), and eye (caksu), and so on. 'Person name' refers to Buddha (佛), love of Dharma (法愛), and faith-practice (信行), Dharma-practice (法行), and so on. There is also 'Dharma name' referring to Sutras (修多羅) and so on. 'Meaning name' refers to the meaning revealed by the Dharma. 'General name' refers to a general term like 'sentient beings' (眾生). 'Specific name' refers to the individual names of those sentient beings. 'Nature name' refers to the root of a word. 'Impure name' refers to ordinary beings (凡夫) and so on. 'Pure name' refers to learners (學人). 'Ultimate name' refers to the universal characteristic Dharma (通相法) that is cognized. Furthermore, to briefly explain, there are ten kinds of names that Bodhisattvas cling to. The so-called 'Dharma name' refers to eye (眼) and so on. 'Person name' refers to 'I' (我) and so on. 'Again, Dharma name' refers to the twelve-part teachings. 'Meaning name' refers to the meaning of the twelve-part teachings. 'General name' refers to all Dharmas, including conditioned (有為) and unconditioned (無為) Dharmas, and so on. 'Specific name' refers to form (色), feeling (受), and so on, as well as space (虛空) and so on. 'Nature name' refers to beginning with the letter 'A' (阿) and ending with the letter 'Ha' (訶). 'Impure name' refers to ordinary beings (凡夫) and so on. 'Pure name' refers to those who have seen the truth (見諦) and so on. 'Ultimate name' refers to the universal characteristic Dharma (通相法) as the object, which is cognized by the two wisdoms, namely the supramundane wisdom (出世智) and the subsequent wisdom (后得智) that cognizes everything.

法。真如故一切法種種相故。如於十地中一切義通相緣智所緣故。如是等諸名。是諸菩薩境界故。

論曰。此菩薩如是入唯識故。得入應知相。由入應知相故。即得入歡喜地。善通達法界得生如來家。得一切眾生平等心。得一切菩薩平等心。得一切佛平等心。此即是菩薩得見道。

釋曰。得生如來家者。由佛種不斷故。得一切眾生平等心者。如自身欲入涅槃。於一切眾生亦爾。由此心故名一切眾生平等心。得一切菩薩平等心者。由同得深凈心故。得一切佛平等心者。由住此位時得諸佛法身。得法身故即得一切佛平等心。複次一切眾生平等心者。得自他平等故。如自身欲盡諸苦。于彼亦爾。一切菩薩平等心者。謂同諸菩薩得深凈心作利益眾生事。得一切佛平等心者。見諸佛法界與己無差別故。

論曰。複次何故入唯識觀。為緣通相法故。出世奢摩他毗缽舍那智故。彼后得種種相識智故。滅有因相阿梨耶識一切因相種子故。增長得觸法。身種子故。轉依止故。出生一切佛法故。為得一切智智故。入唯識觀。

釋曰。奢摩他毗缽舍那智者。即奢摩他毗缽舍那名為智故。于中有因相。阿梨耶識一切因相種子滅者于中有相者。即是因緣。謂阿梨耶識中所有一切染法種子。復言相者為顯示即此種子。為所

【現代漢語翻譯】現代漢語譯本：法，是因為真如的緣故，一切法才會有種種不同的相狀。就像在十地菩薩的境界中，一切義理都能通達，並且相互關聯，這是智慧所緣的境界。像這樣的種種名稱，都是菩薩所能達到的境界。

論曰：這位菩薩因為這樣進入唯識的觀照，所以能夠證得『應知相』。由於證得了『應知相』，就能進入歡喜地，能夠善於通達法界，從而得生於如來之家，獲得對一切眾生的平等心，獲得對一切菩薩的平等心，獲得對一切佛的平等心。這就是菩薩證得了見道。

釋曰：『得生如來家』，是因為佛的種子不會斷絕的緣故。『得一切眾生平等心』，就像自己想要進入涅槃一樣，對於一切眾生也是如此。因為有這樣的心，所以稱為『一切眾生平等心』。『得一切菩薩平等心』，是因為同樣證得了深凈心的緣故。『得一切佛平等心』，是因為安住在這個位次時，能夠證得諸佛的法身。證得法身，就能夠獲得對一切佛的平等心。進一步說，『一切眾生平等心』，是證得了自他平等。就像自己想要斷盡一切痛苦，對於其他眾生也是如此。『一切菩薩平等心』，是指和諸位菩薩一樣，證得了深凈心，並且做利益眾生的事業。『一切佛平等心』，是見到諸佛的法界和自己沒有差別。

論曰：再進一步說，為什麼要進入唯識的觀照呢？是爲了緣通相法的緣故，是爲了生起出世間的奢摩他（止，Samatha）和毗缽舍那（觀，Vipassana）智慧的緣故，是爲了在證得奢摩他和毗缽舍那之後，獲得種種相識智的緣故，是爲了滅除有因相的阿梨耶識（Alaya-vijnana）中一切因相種子的緣故，是爲了增長證得觸法身的種子的緣故，是爲了轉依止的緣故，是爲了出生一切佛法的緣故，爲了證得一切智智的緣故，所以才要進入唯識的觀照。

釋曰：『奢摩他毗缽舍那智』，就是以奢摩他和毗缽舍那作為智慧的名稱。在『于中有因相，阿梨耶識一切因相種子滅』中，『于中有相』，就是指因緣。這裡所說的因緣，是指阿梨耶識中所有一切染法的種子。再次說到『相』，是爲了顯示這些就是種子，是所...

【English Translation】 English version: The Dharma is such because of Suchness (Tathata), and because all Dharmas have various characteristics. It is like in the ten Bhumis (stages of a Bodhisattva's path), where all meanings are understood and interconnected, which is the object of wisdom. Such names are the realm of Bodhisattvas.

Treatise: Because this Bodhisattva enters the Vijnaptimatrata (Consciousness-only) in this way, they attain the 'aspect of what should be known'. Because they attain the 'aspect of what should be known', they immediately enter the Joyful Ground (Pramudita Bhumi). They thoroughly understand the Dharmadhatu (realm of Dharma), are born into the family of the Tathagata (Buddha), attain equanimity towards all sentient beings, attain equanimity towards all Bodhisattvas, and attain equanimity towards all Buddhas. This is the Bodhisattva's attainment of the Path of Seeing (Darshana-marga).

Explanation: 'Born into the family of the Tathagata' means that the Buddha-seed is not cut off. 'Attain equanimity towards all sentient beings' means that just as one desires to enter Nirvana, so it is for all sentient beings. Because of this mind, it is called 'equanimity towards all sentient beings'. 'Attain equanimity towards all Bodhisattvas' means that they similarly attain a profound and pure mind. 'Attain equanimity towards all Buddhas' means that when dwelling in this position, they attain the Dharmakaya (Dharma-body) of all Buddhas. Because they attain the Dharmakaya, they immediately attain equanimity towards all Buddhas. Furthermore, 'equanimity towards all sentient beings' means attaining equality between oneself and others. Just as one desires to end all suffering for oneself, so it is for others. 'Equanimity towards all Bodhisattvas' means that they, like all Bodhisattvas, attain a profound and pure mind and engage in activities that benefit sentient beings. 'Attain equanimity towards all Buddhas' means seeing that the Dharmadhatu of all Buddhas is no different from one's own.

Treatise: Furthermore, why enter the Vijnaptimatrata (Consciousness-only) contemplation? It is for the sake of perceiving the universal characteristics of Dharmas, for the sake of generating the supramundane Samatha (tranquility, Samatha) and Vipassana (insight, Vipassana) wisdom, for the sake of obtaining the wisdom of various aspects of consciousness after that, for the sake of extinguishing all the seeds of all causal aspects in the Alaya-vijnana (Alaya-vijnana) that has causal aspects, for the sake of increasing the seeds of attaining the Dharma-body of touch, for the sake of transformation of the basis (Paravrtti), for the sake of giving rise to all Buddha-dharmas, and for the sake of attaining all-knowing wisdom (Sarvajna-jnana). Therefore, one enters the Vijnaptimatrata contemplation.

Explanation: 'Samatha and Vipassana wisdom' means that Samatha and Vipassana are called wisdom. In 'extinguishing all the seeds of all causal aspects in the Alaya-vijnana that has causal aspects', 'having aspects' refers to the causes and conditions. The causes and conditions here refer to all the seeds of defiled Dharmas in the Alaya-vijnana. Saying 'aspects' again is to show that these seeds are the objects of...

緣相故。如是說已。即得顯示此諸種子因果俱滅。

論曰。複次彼后得智。于阿梨耶識所生一切識性相中。由見如幻等故。自然不復顛倒。是故猶如幻師于幻事中。菩薩于諸相中設說因果。一切時亦得無倒。

釋曰。若無分別智滅障礙出生佛法者。此後得智復何所用。無分別智不能說彼因果法。何以故。無分別故。是故須后得智。說彼因果法。一切時不顛倒。如幻師于所幻事。阿梨耶識一切所生者。此等皆以阿梨耶識為因。一切識性相中者。謂以識性為因故。如所幻事。后得智于中不顛倒說亦不倒。

論曰。於此入唯識觀中。有四種三摩提。為四種通達分依止。云何可見。由四種求義故。下品無塵忍得明三摩提。為暖行通達分所依止。若增上忍增明三摩提。為頂行通達分所依止。由四種如實知故。得入唯識決定塵無所有。此入真實義一分三摩提。是順諦忍所依止。此三摩提最後唯識想除。是無間三摩提世第一法所依止。應如是見此諸三摩提。是正位邊應知。

釋曰。一切處入真實時得通達分。今此中亦顯示通達分善根依止者。是通達分因故言依止。下品無塵忍得明三摩提者。謂于無塵中薄少樂欲。顯示無塵智名明。得明三摩提者。顯示無塵智所依止三摩提故。增上無塵忍者。此中忍還是彼欲

【現代漢語翻譯】現代漢語譯本：因為緣起和合的緣故。像這樣說之後，就能顯示這些種子（bīja，指能生萬法的潛在力量）的因果同時寂滅。

論曰：更進一步說，菩薩的后得智（prsthalabdha-jnana，證得根本智后所獲得的智慧），對於阿梨耶識（ālaya-vijñāna，又稱藏識，是儲存一切種子識的根本識）所生的一切識的體性和現象中，因為見到一切如幻如化，自然不再有顛倒的認知。所以就像幻術師對於自己所變的幻事，菩薩對於諸法現象中的因果關係進行解說，任何時候都不會有顛倒。

釋曰：如果說無分別智（nirvikalpa-jnana，一種超越分別的智慧）能夠滅除障礙而生出佛法，那麼這后得智還有什麼用呢？無分別智不能夠宣說那些因果之法。為什麼呢？因為無分別智是超越分別的。所以需要后得智來宣說那些因果之法，並且在任何時候都不會顛倒。就像幻術師對於自己所幻化的事物一樣。『阿梨耶識一切所生者』，這些都是以阿梨耶識為因。『一切識性相中者』，是指以識的體性為因的緣故，就像所幻化的事物一樣。后得智在其中不顛倒地宣說，也不會有顛倒。

論曰：在這進入唯識觀（vijnapti-matrata，一切唯識所現的觀法）的過程中，有四種三摩地（samādhi，禪定），作為四種通達分（nirvedha-bhāgīya，四加行位，即暖、頂、忍、世第一）的所依止。如何才能明白這一點呢？由於四種求義的緣故。下品無塵忍（mrdu-ksānti，下品忍位）能得到明三摩地，作為暖位通達分的所依止。如果增上忍（adhimātra-ksānti，上品忍位）能得到增明三摩地，作為頂位通達分的所依止。由於四種如實知（yathābhūta-jñāna，如實了知諸法實相的智慧）的緣故，能進入唯識的決定，證得塵無所有（sarva-dharma-sunyata，一切法空性）。這進入真實義一分的三摩地，是順諦忍（anulomikī-ksānti，隨順真諦之忍）所依止。這三摩地最後能去除唯識之想，是無間三摩地（anantara-samādhi，無間禪定）和世第一法（laukikāgradharma，世間法中最高的智慧）所依止。應當這樣看待這些三摩地，它們是正位（指見道位）的開端，應當瞭解。

釋曰：一切處在進入真實的時候都能得到通達分。現在這裡也顯示通達分的善根所依止，因為是通達分的因，所以說是所依止。『下品無塵忍得明三摩地者』，是指在無塵中稍微有一點樂欲。顯示無塵智名為明。『得明三摩地者』，顯示無塵智所依止的三摩地。『增上無塵忍者』，這裡所說的忍還是指那種樂欲。

【English Translation】 English version: Because of the condition of dependent arising. Having spoken thus, it immediately reveals that the causes and effects of these seeds (bīja, referring to the potential power to generate all dharmas) are extinguished simultaneously.

Treatise says: Furthermore, the Subsequent Wisdom (prsthalabdha-jnana, the wisdom attained after realizing the Fundamental Wisdom) of a Bodhisattva, regarding the nature and phenomena of all consciousnesses arising from the Alaya-consciousness (ālaya-vijñāna, also known as the storehouse consciousness, the fundamental consciousness that stores all seed consciousnesses), naturally no longer has inverted cognitions because it sees everything as illusory. Therefore, just as a magician in his illusions, the Bodhisattva, in explaining the cause and effect in all phenomena, is always without inversion.

Commentary says: If the Non-discriminating Wisdom (nirvikalpa-jnana, a wisdom that transcends discrimination) can eliminate obstacles and give rise to the Buddhadharma, then what is the use of this Subsequent Wisdom? The Non-discriminating Wisdom cannot expound those dharmas of cause and effect. Why? Because the Non-discriminating Wisdom transcends discrimination. Therefore, Subsequent Wisdom is needed to expound those dharmas of cause and effect, and it will not be inverted at any time. Just like a magician in his illusions. 'All that arises from the Alaya-consciousness' means that these all have the Alaya-consciousness as their cause. 'In the nature and phenomena of all consciousnesses' means that the nature of consciousness is the cause, just like the illusory things. The Subsequent Wisdom does not expound in an inverted way, and it is also not inverted.

Treatise says: In this entering into the View of Consciousness-Only (vijnapti-matrata, the view that all is manifested by consciousness), there are four kinds of Samadhi (samādhi, meditation), which serve as the support for the four kinds of Penetrative Insight (nirvedha-bhāgīya, the four stages of progress: warmth, peak, forbearance, and supreme mundane dharma). How can this be seen? Because of the four kinds of seeking meaning. The Inferior Mild Forbearance (mrdu-ksānti, the inferior forbearance) attains the Clear Samadhi, which serves as the support for the Warmth stage of Penetrative Insight. If the Superior Forbearance (adhimātra-ksānti, the superior forbearance) attains the Increased Clarity Samadhi, it serves as the support for the Peak stage of Penetrative Insight. Because of the four kinds of Knowing as it Truly Is (yathābhūta-jñāna, the wisdom that truly knows the reality of all dharmas), one can enter into the determination of Consciousness-Only and realize the Emptiness of All Dharmas (sarva-dharma-sunyata, the emptiness of all dharmas). This Samadhi of entering into a portion of the True Meaning is supported by the Forbearance in Accordance with Truth (anulomikī-ksānti, the forbearance that accords with the truth). This Samadhi finally removes the thought of Consciousness-Only and is supported by the Immediate Samadhi (anantara-samādhi, the immediate samadhi) and the Supreme Mundane Dharma (laukikāgradharma, the highest wisdom in the mundane world). These Samadhis should be seen in this way; they are the beginning of the Right Position (referring to the stage of seeing the path), and should be understood.

Commentary says: Everywhere, one can attain the Penetrative Insight when entering into reality. Now, here it also shows the support of the roots of goodness of the Penetrative Insight, because it is the cause of the Penetrative Insight, so it is called the support. 'The Inferior Mild Forbearance attains the Clear Samadhi' means that there is a slight desire in the absence of dust. Showing the wisdom without dust is called clarity. 'Attaining the Clear Samadhi' shows the Samadhi supported by the wisdom without dust. 'The Superior Forbearance without dust' means that the forbearance mentioned here still refers to that desire.

故。明增三摩提者。顯示增上無塵智名明。言三摩提者。顯示是無塵智所依止故。順諦忍所依止者。法無我名諦。于彼無我隨順忍故。此順諦忍云何成。以決定無別外物故。能取亦不有。應知住疾利隨順忍時。得此樂欲正位邊者謂正位時。

論曰。如是入地菩薩。入唯識故得見道。云何發起修道。隨所成立說十地。一切修多羅攝取現住事通相法為緣。出世間及后得奢摩他毗缽舍那智。無量百千俱胝那由他劫數習故。為轉依止得三種佛身故修行。

釋曰。隨所成立說者。謂若為成立故說。十地經中諸地故。通相法為緣者。謂一相緣非句別緣故。出世者無分別智故。彼后得者謂成立智。此亦不可說為世間。何以故。非世間積習故。亦非一向出世間。以隨順世間行故。是不可定說一相故。為轉依止者。由此通相攀緣智故。得轉依故。為得三種佛身者。謂令我當得三種佛身故修行。

論曰。聲聞入正位。菩薩入正位。此二有何差別。聲聞正位有十種差別。與菩薩正位異應知。一所緣差別。大乘法為緣故。二住持差別。大福智資糧住持故。三通達差別。通達人法無我故。四涅槃差別。攝取無住著涅槃故。五地差別。依十地出離故。六清凈差別。煩惱斷及佛凈剎故。七得一切眾生與自身平等心差別。起成熟眾生

【現代漢語翻譯】現代漢語譯本：因此，所謂『明增三摩提』，是指顯示增上無塵智慧，『明』即是無塵智的名稱。而『三摩提』，則顯示是無塵智所依止之處。『順諦忍所依止』，『諦』指法無我（Dharma-nairatmya，指諸法皆無自性），對於此無我之理隨順安忍。此『順諦忍』如何成就？因為已經確定沒有其他外在事物，能取（Grahaka，能認知的主體）也不存在。應當知曉，在安住于迅速且銳利的隨順忍時，能夠獲得這種樂於正位的狀態。所謂『正位邊』，是指處於正位之時。

論曰：像這樣入地的菩薩，因為進入唯識（Vijnapti-matrata，唯識宗的核心概念，指一切現象皆是識的變現）而得見道。那麼，如何發起修道呢？隨所成立而說十地（Dasabhumi，菩薩修行的十個階段）。一切經（Sutra，佛經）都攝取現住之事，以通相法（Samanya-lakshana，共相，指事物普遍的性質）為緣。通過無數百千俱胝那由他（Koti-niyuta，古代印度數字單位，表示極大的數量）劫數的習修，獲得出世間（Lokottara，超越世間的智慧）和后得（Prsthalabdha，證得真如后所獲得的智慧）的奢摩他（Samatha，止，止息雜念，專注一境）和毗缽舍那（Vipasyana，觀，觀照諸法實相）智。爲了轉依止（Asraya-paravrtti，轉舍染污的所依，而證得清凈的所依），爲了獲得三種佛身（Trikaya，法身、報身、應身）而修行。

釋曰：『隨所成立說』，是指爲了成立而說。十地經中的各個地就是如此。『通相法為緣』，是指以一相為緣，而不是以句別為緣。『出世』，是因為具有無分別智（Nirvikalpa-jnana，不帶任何分別的智慧）。『彼后得』，是指成立智。此智也不可說是世間智。為什麼呢？因為它不是世間積習所致。但它也並非完全是出世間智，因為它隨順世間而行。因此，不能確定地說它只是一種相。『為轉依止』，是因為通過這種攀緣通相的智慧，可以獲得轉依。『為得三種佛身』，是指爲了讓我能夠獲得三種佛身而修行。

論曰：聲聞（Sravaka，聽聞佛法而修行的弟子）進入正位，菩薩（Bodhisattva，發願成佛的修行者）進入正位，這二者有什麼差別？聲聞的正位有十種差別，與菩薩的正位不同。一是所緣差別，菩薩以大乘法（Mahayana，大乘佛教）為緣。二是住持差別，菩薩以大福智資糧住持。三是通達差別，菩薩通達人法無我（Pudgala-dharma-nairatmya，人無我和法無我）。四是涅槃差別，菩薩攝取無住著涅槃（Apratisthita-nirvana，不住于生死，也不住于涅槃的境界）。五是地差別，菩薩依十地出離。六是清凈差別，菩薩斷煩惱並清凈佛剎（Buddha-ksetra，佛所居住的清凈國土）。七是菩薩能對一切眾生與自身生起平等心，並開始成熟眾生。

【English Translation】 English version: Therefore, 'Ming Zeng Samadhi' means displaying the increasing, undefiled wisdom; 'Ming' is the name of undefiled wisdom. 'Samadhi' indicates that it is where undefiled wisdom relies. 'Reliance on Anutpattika-dharma-ksanti' means 'Truth' refers to Dharma-nairatmya (the selflessness of phenomena), and one patiently endures in accordance with this selflessness. How is this 'Anutpattika-dharma-ksanti' achieved? Because it has been determined that there are no other external objects, and the Grahaka (the perceiving subject) does not exist. It should be known that when abiding in swift and sharp Anutpattika-dharma-ksanti, one can attain this state of being pleased with the right position. 'The edge of the right position' refers to being in the state of the right position.

Treatise: Thus, a Bodhisattva who has entered the Bhumi (Dasabhumi, the ten stages of Bodhisattva practice), attains the Path of Seeing because of entering Vijnapti-matrata (the core concept of the Vijnapti-matrata school, referring to the manifestation of all phenomena as consciousness). How then is the Path of Cultivation initiated? The ten Bhumis are spoken of according to what has been established. All Sutras (Buddhist scriptures) gather the affairs of present abiding, taking Samanya-lakshana (general characteristics, referring to the universal nature of things) as the condition. Through countless hundreds of thousands of Koti-niyutas (ancient Indian numerical units, representing extremely large numbers) of Kalpas (aeons) of practice, one obtains Lokottara (transcendental wisdom) and Prsthalabdha (wisdom attained after realizing Suchness) Samatha (calm abiding, cessation of distractions, focusing on one object) and Vipasyana (insight, contemplating the true nature of phenomena) wisdom. One cultivates in order to achieve Asraya-paravrtti (transformation of the basis, transforming the defiled basis and attaining the pure basis), and to attain the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya, the three bodies of the Buddha).

Explanation: 'Spoken of according to what has been established' means speaking for the sake of establishing. This is the case with the various Bhumis in the Dasabhumi Sutra. 'Taking Samanya-lakshana as the condition' means taking one aspect as the condition, not taking separate phrases as the condition. 'Lokottara' is because of having Nirvikalpa-jnana (non-discriminating wisdom). 'That which is Prsthalabdha' refers to the establishing wisdom. This wisdom cannot be said to be worldly wisdom. Why? Because it is not caused by worldly accumulation. But it is also not entirely Lokottara, because it acts in accordance with the world. Therefore, it cannot be definitively said to be just one aspect. 'For Asraya-paravrtti' is because through this wisdom that grasps the general characteristics, one can attain transformation of the basis. 'To attain the Trikaya' means cultivating in order to allow me to attain the Trikaya.

Treatise: A Sravaka (a disciple who practices by listening to the Buddha's teachings) enters the right position, and a Bodhisattva (a practitioner who aspires to become a Buddha) enters the right position. What is the difference between these two? There are ten differences in the right position of a Sravaka, which are different from the right position of a Bodhisattva. First, the difference in what is conditioned, the Bodhisattva takes Mahayana (Mahayana Buddhism) as the condition. Second, the difference in abiding, the Bodhisattva abides with great merit and wisdom resources. Third, the difference in understanding, the Bodhisattva understands Pudgala-dharma-nairatmya (the selflessness of persons and phenomena). Fourth, the difference in Nirvana, the Bodhisattva gathers Apratisthita-nirvana (Nirvana that does not abide in Samsara or Nirvana). Fifth, the difference in Bhumi, the Bodhisattva departs based on the ten Bhumis. Sixth, the difference in purity, the Bodhisattva cuts off afflictions and purifies the Buddha-ksetra (the pure land where the Buddha resides). Seventh, the Bodhisattva can generate equal-mindedness towards all beings and oneself, and begins to mature beings.

行不休息故。八生差別。生如來家故。九化現差別。佛集輪中一切時化現所攝故。十果差別。十力無畏不共佛法等無量功德果成就故。

釋曰。涅槃差別者。由菩薩攝取無住著涅槃故。聲聞不爾。清凈差別者。由菩薩滅煩惱及習。並凈佛土故。聲聞不爾。

論曰。此中有偈。

推尋名及義　　各各互為客　推尋二唯量　　二施設亦然　從此生實知　　三分別無義　若見彼非有　　即入三無性

釋曰。如真實入。此中說偈。推尋名及義各各互為客者。名于義為客義于名亦為客各別相故。推尋者。謂應于靜心中見故。推尋二唯量二施設亦然者。義無有自性及差別故。即應知自性唯是施設。差別唯是施設故。從此生實知者。謂於此中如實知故。由四種尋思為因故。得四種如實知。三分別無義中見者。於三種分別無有義中見故。謂名分別。自性分別。差別分別故。彼非有即入三無性者。義無所有故分別亦無。何以故。若所分別義是有。分別可得緣彼而生。由彼義不有故。分別亦不得有。應知此義故。入三者謂入三性。于中由見名義互為客故。得入名義各異分別性。若見名自性施設差別施設唯見分別。即得入依他性。即此能分別識亦不見。即得入成就性。此名三種入。

論曰。復有教授偈。

【現代漢語翻譯】現代漢語譯本：不行不休息的緣故。有八種出生的差別。因為出生在如來家。有九種化現的差別。因為佛陀在法-輪（Dharma-chakra，佛陀宣講佛法的象徵）中，一切時都攝受化現。有十種果報的差別。因為成就了十力（Dashabala，如來的十種力量）、無畏（Vaisharadya，佛的四種無畏）和不共佛法（Avenika-dharma，佛獨有的十八種功德）等無量功德果報。解釋說：涅槃（Nirvana，佛教術語，指解脫）的差別，是因為菩薩攝取不住著于任何事物的涅槃，而聲聞（Shravaka，聽聞佛陀教誨而證悟的弟子）不是這樣。清凈的差別，是因為菩薩滅除煩惱和習氣，並且凈化佛土，而聲聞不是這樣。論中說：這裡有一首偈頌：推尋名及義，各各互為客；推尋二唯量，二施設亦然；從此生實知，三分別無義；若見彼非有，即入三無性。解釋說：如實地進入。這裡說了一首偈頌：『推尋名及義，各各互為客』，意思是名對於義來說是客，義對於名來說也是客，因為它們各自有不同的相。『推尋』，是指應該在靜心中觀察。『推尋二唯量，二施設亦然』，意思是義沒有自性和差別，因此應該知道自性只是施設，差別只是施設。『從此生實知』，是指從這裡如實地瞭解，因為以四種尋思為因，所以得到四種如實知。『三分別無義中見』，是指在三種分別沒有意義中觀察，這三種分別是名分別、自性分別和差別分別。『彼非有即入三無性』，意思是義沒有所有，所以分別也沒有。為什麼呢？如果所分別的義是存在的，分別就可以得到，並且緣著它而生起。由於那個義不存在，所以分別也不可能存在。應該瞭解這個道理，所以進入三性，在其中由於見到名義互為客，所以能夠進入名義各異的分別性。如果見到名自性施設，差別施設，只是見到分別，就能夠進入依他性（Paratantra，佛教術語，指依他而起的性質）。如果連這個能分別的識也見不到，就能夠進入成就性（Parinishpanna，佛教術語，指圓成實性）。這叫做三種進入。論中說：還有教授的偈頌。

【English Translation】 English version: Because of not resting. There are eight differences in birth. Because of being born into the family of the Tathagata (如來，another name for Buddha). There are nine differences in manifestation. Because the Buddha, in the Dharma-chakra (法-輪，the wheel of Dharma, symbolizing the Buddha's teachings), at all times encompasses manifestations. There are ten differences in results. Because of achieving the fruits of immeasurable merits such as the Ten Powers (十力，the ten powers of a Buddha), Fearlessness (無畏，the four kinds of fearlessness of a Buddha), and the eighteen Uncommon Qualities of a Buddha (不共佛法，qualities unique to a Buddha). Explanation: The difference in Nirvana (涅槃，liberation) is because Bodhisattvas (菩薩，enlightenment beings) embrace Nirvana without attachment, which is not the case for Shravakas (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings). The difference in purity is because Bodhisattvas extinguish afflictions and habits, and purify Buddha-lands, which is not the case for Shravakas. The treatise says: Here is a verse: 『Investigating names and meanings, each is a guest to the other; Investigating the two as mere measures, the two designations are also thus; From this arises true knowledge, the three discriminations are meaningless; If one sees that they are non-existent, one enters the three non-natures.』 Explanation: Entering as it truly is. Here a verse is spoken: 『Investigating names and meanings, each is a guest to the other,』 meaning that name is a guest to meaning, and meaning is also a guest to name, because they each have different characteristics. 『Investigating』 means one should observe in a quiet mind. 『Investigating the two as mere measures, the two designations are also thus,』 meaning that meaning has no self-nature or difference, so one should know that self-nature is merely a designation, and difference is merely a designation. 『From this arises true knowledge,』 meaning that from this one truly understands, because by taking the four kinds of investigation as the cause, one obtains the four kinds of true knowledge. 『Seeing in the three discriminations as meaningless,』 meaning observing in the three discriminations as having no meaning, which are name discrimination, self-nature discrimination, and difference discrimination. 『If one sees that they are non-existent, one enters the three non-natures,』 meaning that meaning has no existence, so discrimination also does not. Why? If the meaning being discriminated is existent, discrimination can be obtained and arises dependent on it. Because that meaning is non-existent, discrimination also cannot exist. One should understand this principle, so one enters the three natures, in which, by seeing that names and meanings are guests to each other, one can enter the discriminating nature of names and meanings being different. If one sees that name self-nature is a designation, and difference is a designation, one only sees discrimination, then one can enter the dependent nature (Paratantra, 依他性，the nature of arising dependently). If even this discriminating consciousness cannot be seen, then one can enter the accomplished nature (Parinishpanna, 圓成實性，the perfectly accomplished nature). This is called the three entries. The treatise says: There is also a verse of instruction.

如觀行差別論說。

菩薩靜心中　　得見其心影　滅除于義想　　但觀于自想　如是心住內　　知所取非有　即無能取者　　故證無所有

釋曰。為令得入觀故。復說此教授偈。菩薩見心影者。見彼似法義影唯是自心。何人見謂菩薩。何處見謂靜心中。滅除于義想。但觀于自想者。謂于靜心中義想不起。知唯是自心為法義相顯現。如是心住內者。若心如是得住于義無所有中。即是心住於心中。知所取非有者。謂解知所取義無所有故。即無能取者。由所取義不有故。則能取心為能取者。亦不可得故。證無所得者。既無能取所取。已即說名為證真如。以真如不可得故。

論曰。復有入正位別偈。如大乘經莊嚴論中所說。

菩薩具滿無邊際　　福德智惠之資糧　法中思量善決已　　則了義類意言生　彼知諸義唯意言　　即住似義唯心中　如是正證法界已　　是故遠離二種相　以知心外無有他　　故得知心亦非有　智者了知二俱無　　即住無二法界中　智者無分別智力　　平等順行常普遍　所依稠密罪惡聚　　如大伽陀拔眾毒　牟尼善說諸正法　　安心有根法界中　已知念行唯分別　　智者疾至德海岸

釋曰。復有入正位偈。如線莊嚴論中說。若有最極難知者。彼中顯示

【現代漢語翻譯】現代漢語譯本：如《觀行差別論》所說：

菩薩靜心中　　得見其心影　滅除于義想　　但觀于自想　如是心住內　　知所取非有　即無能取者　　故證無所有

釋曰：爲了使人能夠進入觀行的境界，再次宣說這個教授偈頌。『菩薩見心影者』，是指見到那類似法義的影子，其實只是自己的心。什麼人能見到呢？是菩薩。在什麼地方見到呢？在寂靜的心中。『滅除于義想，但觀于自想者』，是指在寂靜的心中，對於法義的思量不再生起，知道只有自己的心顯現為法義的形象。『如是心住內者』，如果心能夠這樣安住在法義的空無所有之中，那就是心安住在心中。『知所取非有者』，是指理解並知道所取之義是空無所有的。『即無能取者』，由於所取之義並不存在，那麼能取之心作為能取者，也是不可得的。『故證無所得者』，既然沒有能取和所取，就已經可以稱之為證得了真如（Tathata）。因為真如是不可得的。

論曰：又有進入正位的其他偈頌，如《大乘經莊嚴論》中所說：

菩薩具滿無邊際　　福德智惠之資糧　法中思量善決已　　則了義類意言生　彼知諸義唯意言　　即住似義唯心中　如是正證法界已　　是故遠離二種相　以知心外無有他　　故得知心亦非有　智者了知二俱無　　即住無二法界中　智者無分別智力　　平等順行常普遍　所依稠密罪惡聚　　如大伽陀拔眾毒　牟尼（Muni，聖人）善說諸正法　　安心有根法界中　已知念行唯分別　　智者疾至德海岸

釋曰：又有進入正位的偈頌，如《線莊嚴論》中所說。如果有什麼最極難以理解的，就在其中顯示。 English version: As stated in the Treatise on the Differences in Observation and Practice:

In the quiet mind, a Bodhisattva (Bodhisattva, an enlightened being) sees the shadow of their own mind; 　Eliminating thoughts of meaning, they only observe their own thoughts. 　Thus, the mind dwells within, knowing that what is grasped is non-existent; 　Then there is no grasper, hence realizing non-attainment.

Explanation: To enable entry into observation, this teaching verse is spoken again. 'A Bodhisattva sees the shadow of the mind' means seeing that the shadow resembling the meaning of Dharma (Dharma, the teachings of Buddhism) is only one's own mind. Who sees it? A Bodhisattva. Where is it seen? In a quiet mind. 'Eliminating thoughts of meaning, only observing one's own thoughts' means that in a quiet mind, thoughts of meaning do not arise, knowing that only one's own mind appears as the aspect of Dharma. 'Thus, the mind dwells within' means that if the mind can dwell in the emptiness of meaning in this way, it is the mind dwelling in the mind. 'Knowing that what is grasped is non-existent' means understanding and knowing that what is grasped is empty and non-existent. 'Then there is no grasper' means that because what is grasped does not exist, the grasping mind as the grasper is also unattainable. 'Hence realizing non-attainment' means that since there is no grasper or grasped, it can already be called the realization of Suchness (Tathata, ultimate reality). Because Suchness is unattainable.

Treatise: There are also other verses for entering the correct position, as stated in the Ornament of the Great Vehicle Sutras:

A Bodhisattva fully possesses boundless resources of merit and wisdom; 　Having contemplated and well decided on the Dharma, then the meaning of categories and mental expressions arise. 　Knowing that all meanings are only mental expressions, they dwell in the mind that only resembles meaning. 　Having thus correctly realized the Dharmadhatu (Dharmadhatu, the realm of reality), therefore, they are far from the two kinds of appearances. 　Knowing that there is nothing outside the mind, therefore, they know that the mind is also non-existent. 　The wise know that both are non-existent, and thus dwell in the non-dual Dharmadhatu. 　The wise have the power of non-discriminating wisdom, which is equal, compliant, constant, and universal. 　The dense accumulation of sins on which they rely is like a great Gatha (Gatha, a verse or hymn) that removes all poisons. 　The Muni (Muni, a sage) well speaks of all the correct Dharmas, settling the mind in the rooted Dharmadhatu. 　Having known that thoughts and actions are only discriminations, the wise quickly reach the shore of virtue.

Explanation: There are also verses for entering the correct position, as stated in the Ornament of the Line Sutra. If there is anything that is extremely difficult to understand, it is revealed therein.

【English Translation】 English version: As stated in the Treatise on the Differences in Observation and Practice:

In the quiet mind, a Bodhisattva (Bodhisattva, an enlightened being) sees the shadow of their own mind; 　Eliminating thoughts of meaning, they only observe their own thoughts. 　Thus, the mind dwells within, knowing that what is grasped is non-existent; 　Then there is no grasper, hence realizing non-attainment.

Explanation: To enable entry into observation, this teaching verse is spoken again. 'A Bodhisattva sees the shadow of the mind' means seeing that the shadow resembling the meaning of Dharma (Dharma, the teachings of Buddhism) is only one's own mind. Who sees it? A Bodhisattva. Where is it seen? In a quiet mind. 'Eliminating thoughts of meaning, only observing one's own thoughts' means that in a quiet mind, thoughts of meaning do not arise, knowing that only one's own mind appears as the aspect of Dharma. 'Thus, the mind dwells within' means that if the mind can dwell in the emptiness of meaning in this way, it is the mind dwelling in the mind. 'Knowing that what is grasped is non-existent' means understanding and knowing that what is grasped is empty and non-existent. 'Then there is no grasper' means that because what is grasped does not exist, the grasping mind as the grasper is also unattainable. 'Hence realizing non-attainment' means that since there is no grasper or grasped, it can already be called the realization of Suchness (Tathata, ultimate reality). Because Suchness is unattainable.

Treatise: There are also other verses for entering the correct position, as stated in the Ornament of the Great Vehicle Sutras:

A Bodhisattva fully possesses boundless resources of merit and wisdom; 　Having contemplated and well decided on the Dharma, then the meaning of categories and mental expressions arise. 　Knowing that all meanings are only mental expressions, they dwell in the mind that only resembles meaning. 　Having thus correctly realized the Dharmadhatu (Dharmadhatu, the realm of reality), therefore, they are far from the two kinds of appearances. 　Knowing that there is nothing outside the mind, therefore, they know that the mind is also non-existent. 　The wise know that both are non-existent, and thus dwell in the non-dual Dharmadhatu. 　The wise have the power of non-discriminating wisdom, which is equal, compliant, constant, and universal. 　The dense accumulation of sins on which they rely is like a great Gatha (Gatha, a verse or hymn) that removes all poisons. 　The Muni (Muni, a sage) well speaks of all the correct Dharmas, settling the mind in the rooted Dharmadhatu. 　Having known that thoughts and actions are only discriminations, the wise quickly reach the shore of virtue.

Explanation: There are also verses for entering the correct position, as stated in the Ornament of the Line Sutra. If there is anything that is extremely difficult to understand, it is revealed therein.

于中無邊際者。謂極難度彼岸故。如言無邊。言說非無有邊。但以多故得名無邊。此亦如是。何者為資糧。謂福德智慧。于中施等三波羅蜜是福德資糧。般若波羅蜜名智慧資糧。精進波羅蜜若為智慧精進是智慧資糧。若為福精進是福資糧。如是禪波羅蜜亦二種。于中若緣四無量禪名福資糧。餘名智資糧。誰有此資糧。謂菩薩法中思量善決故者。由依三摩提后力故。思量諸法得善決定非余。則了義類意言生者。謂了知諸義皆以意言為因故。即住似義唯心中者。由知彼諸義唯意言故。即此自心似義而現故。如是正證法界已。是故遠離二種相者。知自心似義而現已。即于離能取所取真如中得證。又復如所入證。今當顯示以知心外無有他故。得知心亦非有者。謂離心外無有所攀緣義。彼不有故。能緣之心則亦不有。菩薩知彼二不有故。即住無二法界。謂離心及義故。無分別智力者。離分別智力故。平等順行者。于平等中順行故。見修多羅等一切諸法平等。猶如虛空故。普遍者。于若內若外諸法中。如是見故。常者一切時故。所依稠密罪惡聚者。此諸染法因名稠密。以難可觀解故。罪惡聚者。即是染法熏習自性為體故。牟尼善說諸正法安心有根法界中者。謂以意安住有根心中。若攀緣彼心真如。此是有根心。謂緣如來正說。具足

【現代漢語翻譯】現代漢語譯本：其中『無邊際』指的是極難到達的彼岸。正如我們說『無邊』，並非指沒有邊際，而是因為其廣大而稱之為『無邊』。這裡也是同樣的道理。什麼是資糧呢？指的是福德和智慧。其中，佈施等三種波羅蜜（Paramita，意為到彼岸）是福德資糧，般若波羅蜜（Prajnaparamita，意為智慧到彼岸）是智慧資糧。精進波羅蜜，如果是爲了智慧而精進，就是智慧資糧；如果是爲了福德而精進，就是福德資糧。同樣，禪波羅蜜也有兩種。其中，如果緣於四無量禪，就稱為福德資糧；其餘的則稱為智慧資糧。誰擁有這些資糧呢？指的是在菩薩法中善於思考和決斷的人。由於依靠三摩提（Samadhi，意為禪定）的力量，才能思考諸法並做出正確的決斷，而不是其他方式。因此，才能產生了解真實意義的意言。也就是說，瞭解諸義都是以意言為因。因此，安住于看似真實的唯心之中。因為知道那些義只是意言，所以這自心顯現出看似真實的義。這樣，就正確地證悟了法界。因此，遠離了兩種相。知道自心顯現出看似真實的義之後，就能在遠離能取和所取的真如（Tathata，意為如實）中得到證悟。而且，還要進一步顯示如何如實地進入和證悟，因為知道心外沒有其他事物，所以也得知心也不是真實存在的。也就是說，離開心之外，沒有可以攀緣的義，因為彼義不存在，所以能緣的心也不存在。菩薩知道這二者都不存在，就安住在無二法界中，也就是遠離心和義。無分別智力，是因為遠離了分別智力。平等順行，是因為在平等中順行。見到修多羅（Sutra，意為經）等一切諸法都是平等的，猶如虛空。普遍，是因為在內外諸法中都這樣看待。常，是因為一切時都是如此。所依的稠密罪惡聚，這些染法的因被稱為稠密，因為難以觀察和理解。罪惡聚，指的是染法熏習的自性。牟尼（Muni，意為聖人）善於宣說諸正法，安心於有根的法界中，也就是說，用意安住在有根的心中。如果攀緣彼心的真如，這就是有根的心。指的是緣于如來（Tathagata，意為如來）所正確宣說的，具足。

【English Translation】 English version: That which is 'without limit' refers to the other shore that is extremely difficult to reach. Just as we say 'without limit,' it doesn't mean there is no boundary, but it is called 'without limit' because of its vastness. This is the same here. What are the resources? They are merit and wisdom. Among them, the three Paramitas (Paramita, meaning to the other shore) of giving, etc., are the resources of merit, and Prajnaparamita (Prajnaparamita, meaning wisdom to the other shore) is the resource of wisdom. The Paramita of diligence, if it is diligence for wisdom, is the resource of wisdom; if it is diligence for merit, it is the resource of merit. Likewise, the Dhyana Paramita is also of two kinds. Among them, if it is based on the four immeasurable Dhyanas, it is called the resource of merit; the rest are called the resources of wisdom. Who has these resources? It refers to those who are good at thinking and deciding in the Bodhisattva Dharma. Because of relying on the power of Samadhi (Samadhi, meaning meditation), one can think about all Dharmas and make correct decisions, not in other ways. Therefore, the intentional speech that understands the true meaning can arise. That is to say, understanding that all meanings are caused by intentional speech. Therefore, abide in the seemingly real mind-only. Because knowing that those meanings are only intentional speech, this own mind manifests seemingly real meanings. In this way, one correctly realizes the Dharmadhatu. Therefore, one is away from the two kinds of appearances. After knowing that one's own mind manifests seemingly real meanings, one can attain realization in the Suchness (Tathata, meaning thusness) that is away from the grasper and the grasped. Moreover, it should be further shown how to truly enter and realize, because knowing that there is nothing outside the mind, one also knows that the mind is not truly existent. That is to say, apart from the mind, there is no meaning to be grasped, because that meaning does not exist, so the mind that can grasp also does not exist. The Bodhisattva knows that these two do not exist, and abides in the non-dual Dharmadhatu, which is away from mind and meaning. The power of non-discriminating wisdom is because it is away from the power of discriminating wisdom. Equal compliance is because it is in equal compliance. Seeing that all Dharmas such as Sutras (Sutra, meaning scripture) are equal, like space. Universality is because it is viewed in this way in both internal and external Dharmas. Constancy is because it is always like this. The dense accumulation of sins on which one relies, the cause of these defiled Dharmas is called dense, because it is difficult to observe and understand. The accumulation of sins refers to the nature of the defiled Dharmas being perfumed. The Muni (Muni, meaning sage) is good at expounding all the correct Dharmas, and rests the mind in the rooted Dharmadhatu, that is to say, resting the mind with intention in the rooted mind. If one clings to the Suchness of that mind, this is the rooted mind. It refers to relying on what the Tathagata (Tathagata, meaning Thus Come One) correctly expounds, being complete.

無闕總為一相應知此即是無分別智。已知念行唯分別者。住此有根心已。為欲正說故。于彼后得智中所憶念義。亦知此憶念行唯是分別故。由此無分別智及后得二種智故。諸菩薩疾至佛果彼岸。此等諸偈總集義者。初偈明資糧道。第二偈義明方便道。第三偈義明後見道。第四偈義明修道。第五偈義明究竟道。此釋入應知相竟。

攝大乘論釋論卷第六大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第七

世親菩薩造

隋天竺三藏笈多共行矩等譯

入因果勝相勝語第四

因果位章第一

論曰。如是已說入應知相。說彼因果云何可見。由佈施持戒忍辱精進禪定智慧等六波羅蜜。云何由六波羅蜜得入唯識。復云何六波羅蜜得成彼入果。此菩薩不著福報。不破禁戒。于苦不動。修道無懈。此等諸障礙因不行故。心得專一。即能如理簡擇諸法故。得入唯識。菩薩依六波羅蜜入唯識已。次第清凈深心所攝六波羅蜜。是故於中雖離六波羅蜜現起方便。由信解正說故。起愛味隨喜慶悅意。一切時無間相應熏修。六波羅蜜便得圓滿。

釋曰。若入唯識已。于清凈深心六波羅蜜。即得現行相應。與此現行相應故名現行相應。信解正說者。謂與六波羅蜜相應言

【現代漢語翻譯】現代漢語譯本：沒有間斷的總體成為一個相應的狀態，應當知道這就是無分別智（nirvikalpa-jñāna）。已經知道念頭和行為只是分別的，安住於此有根基的心。爲了正確闡述的緣故，對於后得智（prsthalabdha-jñāna）中所憶念的意義，也知道這憶念的行為只是分別。由於這無分別智和后得智這兩種智慧，諸位菩薩迅速到達佛果的彼岸。這些偈頌的總集意義是：第一偈說明資糧道（sambhāra-mārga），第二偈說明方便道（upāya-mārga），第三偈說明后見道，第四偈說明修道（bhāvanā-mārga），第五偈說明究竟道（nispanna-mārga）。此段解釋『入應知相』完畢。

《攝大乘論釋論》卷第六大正藏第31冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第七

世親菩薩造

隋朝天竺三藏笈多與行矩等譯

入因果勝相勝語第四

因果位章第一

論曰：如是已經說了『入應知相』，那麼它的因果如何才能被看見呢？通過佈施（dāna）、持戒（śīla）、忍辱（ksānti）、精進（vīrya）、禪定（dhyāna）、智慧（prajñā）等六波羅蜜（sat-pāramitā）。如何通過六波羅蜜得以進入唯識（vijñapti-mātratā）？又如何通過六波羅蜜成就那進入的果實？這位菩薩不執著于福報，不破壞禁戒，對於痛苦不動搖，修道沒有懈怠。因為這些障礙的原因不發生，心得以專一，就能如理地簡擇諸法，因此得以進入唯識。菩薩依靠六波羅蜜進入唯識之後，次第清凈深心所攝的六波羅蜜。因此，在其中即使離開了六波羅蜜的現起方便，由於信解正說，生起愛樂、品味、隨喜、慶悅的心意，一切時無間相應熏修，六波羅蜜便得以圓滿。

釋曰：如果進入唯識之後，對於清凈深心的六波羅蜜，就能得到現行相應。與此現行相應，因此名為現行相應。信解正說，是指與六波羅蜜相應的言語。

【English Translation】 English version: The uninterrupted totality becomes a corresponding state; it should be known that this is non-discriminating wisdom (nirvikalpa-jñāna). Having already known that thoughts and actions are merely discriminations, abiding in this rooted mind. For the sake of correct explanation, regarding the meaning recollected in subsequent wisdom (prsthalabdha-jñāna), it is also known that this act of recollection is merely discrimination. Because of these two kinds of wisdom, non-discriminating wisdom and subsequent wisdom, the Bodhisattvas quickly reach the other shore of the fruit of Buddhahood. The overall meaning of these verses is: the first verse explains the path of accumulation (sambhāra-mārga), the second verse explains the path of means (upāya-mārga), the third verse explains the path of subsequent vision, the fourth verse explains the path of cultivation (bhāvanā-mārga), and the fifth verse explains the ultimate path (nispanna-mārga). This explanation of 『entering the aspect to be known』 is complete.

《Commentary on the Compendium of the Great Vehicle》, Volume Six Taisho Tripitaka, Volume 31, No. 1596, 《Commentary on the Compendium of the Great Vehicle》

《Commentary on the Compendium of the Great Vehicle》, Volume Seven

Composed by Bodhisattva Vasubandhu

Translated by the Tripiṭaka Master Guṇamati from India of the Sui Dynasty, together with Xingju and others

Fourth: Entering the Superior Aspects and Superior Words of Cause and Effect

Chapter One: The Stages of Cause and Effect

Treatise: As the aspect of 『entering what should be known』 has been explained, how can its causes and effects be seen? Through the six perfections (sat-pāramitā) of giving (dāna), morality (śīla), patience (ksānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā). How does one enter into consciousness-only (vijñapti-mātratā) through the six perfections? And how do the six perfections accomplish the fruit of that entry? This Bodhisattva is not attached to blessings, does not break precepts, is unmoved by suffering, and is not lax in cultivation. Because these causes of obstacles do not arise, the mind becomes focused, and thus one can properly discern all dharmas, and therefore enter into consciousness-only. After a Bodhisattva relies on the six perfections to enter consciousness-only, the six perfections, gathered by the successively purified profound mind. Therefore, even if the means for the manifestation of the six perfections are absent, due to believing and understanding the correct teachings, feelings of love, savoring, rejoicing, and delight arise, and through constant and uninterrupted cultivation, the six perfections are perfected.

Commentary: If one enters consciousness-only, then one can attain the corresponding manifestation of the six perfections of the pure profound mind. Corresponding with this manifestation is called corresponding manifestation. 『Believing and understanding the correct teachings』 refers to words corresponding to the six perfections.

說。於此甚深正說中起信解故。起愛味意者。于諸波羅蜜中見其功德愛味故。起愿得意者。由佛得到此凈心第一彼岸故。我及一切眾生亦應當得故生愿得心。此攝諸波羅蜜。清凈深心有何相故。次以偈文。顯示此相。

論曰。此中有偈。

圓滿白凈法　　及得利疾忍　菩薩由自乘　　深大正說中　覺知唯分別　　得無分別智　樂欲信解凈　　名為清凈意　前及此法流　　皆得見諸佛　已知菩提近　　得之不為難

釋曰。于中始從信行地。善集資糧故。圓滿白凈法。及得利疾忍者。忍有三品謂軟中上。此中住最上忍故名疾利。此心由所緣故得清凈。今當顯示。所謂大乘由說甚深寬大故。即是菩薩自乘。于中甚深者謂法無我。寬大者。謂虛空器等三摩提。如所思惟凈。今當顯示。由知一切法唯是分別故。凈心體相今當顯示。欲及解此二凈故名凈心。于中欲者。已得勝悕望故。解者信故。凈心相今當顯示。前者在凈心前故。及此者。即此凈心中故。得見諸佛此是其相。法流者。謂住定心時今當顯示。此定心利益於住定時見菩提在近。以得此能得方便故。得之不足為難。

論曰。此等諸偈。總顯示凈心有七種相。一資糧二忍三所緣四思惟五自體六勝相七利益。如偈中次第句句說應知。

【現代漢語翻譯】說：在這種甚深正說中生起信心和理解，因此生起信解。因為在各種波羅蜜（Pāramitā，到彼岸）中看到它們的功德而生起喜愛和品味的意念，因此生起愛味意。因為佛（Buddha，覺者）通過得到這種清凈心的第一彼岸，我及一切眾生也應當得到，因此生起希望得到的心，這涵蓋了所有的波羅蜜。這種清凈深心有什麼樣的相呢？接下來用偈文來顯示這種相。

論曰：這裡有一首偈。

圓滿白凈法，及得利疾忍，菩薩由自乘，深大正說中，覺知唯分別，得無分別智，樂欲信解凈，名為清凈意，前及此法流，皆得見諸佛，已知菩提近，得之不為難。

釋曰：其中開始從信行地，善於積累資糧，因此圓滿白凈法。以及獲得利益的快速忍耐者，忍有三種品級，即軟、中、上。這裡面安住于最上等的忍耐，因此名為疾利。這種心由於所緣而得到清凈，現在應當顯示。所謂大乘（Mahāyāna，大乘）由於宣說甚深寬廣，就是菩薩的自乘。其中甚深是指法無我，寬廣是指虛空器等三摩地（Samādhi，禪定）。如所思惟般清凈，現在應當顯示。由於知道一切法都只是分別，因此清凈心的體相現在應當顯示。欲和解這兩種清凈，因此名為清凈心。其中欲是指已經得到殊勝的希望，解是指信心。清凈心的相現在應當顯示。前者在清凈心之前，以及此者，即在此清凈心中，得見諸佛，這是它的相。法流是指安住于定心時，現在應當顯示。這種定心利益在於安住定時見到菩提（Bodhi，覺悟）在近處，因為得到這種能力得到方便，得到它不足為難。

論曰：這些偈總共顯示了清凈心有七種相：一、資糧，二、忍，三、所緣，四、思惟，五、自體，六、勝相，七、利益。如偈中依次的句句所說，應當知道。

【English Translation】 Said: Because of arising faith and understanding in this profound and correct teaching, faith and understanding arise. Because of seeing the merits in the various Pāramitās (perfections, reaching the other shore), the intention of love and taste arises, hence the arising of 'love-taste' intention. Because the Buddha (awakened one) attained this pure mind's first shore, I and all sentient beings should also attain it, hence the arising of the intention to desire attainment, which encompasses all Pāramitās. What are the characteristics of this pure and profound mind? Next, these characteristics are shown through a verse.

Treatise says: Here is a verse.

Perfected pure white Dharma, and obtaining benefit with swift patience, Bodhisattvas, through their own vehicle, in profound and vast correct teachings, realize only distinctions, attain non-discriminating wisdom, joy, desire, faith, understanding, purity, are called pure intention, the former and this Dharma stream, all can see all Buddhas, knowing Bodhi is near, attaining it is not difficult.

Explanation says: Among them, starting from the stage of faith practice, skillfully accumulating resources, hence perfecting the pure white Dharma. And obtaining benefit with swift patience, patience has three grades, namely soft, medium, and superior. Here, abiding in the most superior patience, hence it is called swift and beneficial. This mind attains purity due to its object of focus, which should now be shown. The so-called Mahāyāna (Great Vehicle) is the Bodhisattva's own vehicle because it speaks of profound vastness. Among them, profoundness refers to the non-self of phenomena, vastness refers to the Samādhi (meditative absorption) of space-like vessels, etc. As pure as what is contemplated, which should now be shown. Because of knowing that all phenomena are merely distinctions, the essence of the pure mind should now be shown. Desire and understanding, these two purities, are called pure mind. Among them, desire refers to already obtaining superior hope, understanding refers to faith. The characteristics of the pure mind should now be shown. The former is before the pure mind, and 'this' refers to within this pure mind, attaining the sight of all Buddhas, this is its characteristic. The Dharma stream refers to the time of abiding in a concentrated mind, which should now be shown. The benefit of this concentrated mind is that when abiding in concentration, one sees Bodhi (enlightenment) is near, because of obtaining this ability to obtain convenience, attaining it is not difficult.

Treatise says: These verses collectively show that the pure mind has seven characteristics: first, resources; second, patience; third, object of focus; fourth, contemplation; fifth, essence; sixth, superior characteristics; seventh, benefits. As the verses say in order, phrase by phrase, it should be known.

釋曰。此等偈中顯凈心。有如是資糧如是忍如是攀緣如是思惟。如是體性如是表相如是利益。如偈顯示。即是成立凈心體。

成立六數章第二

論曰。何故唯有六波羅蜜。成立對治障礙故。一切佛法生起住處故。隨順成熟一切眾生故。對治不發行因緣故。立施戒二波羅蜜。不發行因緣有二。謂著福報。及著室家。對治發行退轉因緣故。立忍進二波羅蜜。退轉因緣有二。謂于生死眾生違背中生苦故。于長時修善分中疲倦故。對治發行不退中壞失因緣故。立定智二波羅蜜。壞失因緣有二。謂散亂及惡智故。對治此諸障礙故立六數。

釋曰。于壞失因緣中。惡智者顛倒取故。如諸外道以惡智故有所壞失。余成立散亂等障礙。對治義皆可知。

論曰。前四波羅蜜為不散亂因緣故。一波羅蜜不散亂成就。由依止不散亂故。得如理正覺諸法實義故。一切佛法則得生起。如是一切佛法生起處故。成立六數。

釋曰。一切佛法住處者。一切佛法以此為因故成立。第二六數因緣波羅蜜唯六不增。由依止不散亂故。得如理正覺。諸法實義故者。由依止禪波羅蜜故。般若波羅蜜得如實覺了。諸義余諸句義可知。

論曰。由施波羅蜜故攝受眾生。由戒波羅蜜故不損害眾生。由忍波羅蜜故能安受他損害。

【現代漢語翻譯】現代漢語譯本：釋曰：這些偈頌中闡明了清凈心，具有這樣的資糧、這樣的忍辱、這樣的攀緣、這樣的思惟、這樣的體性、這樣的表相、這樣的利益，正如偈頌所顯示的那樣，這就是成立清凈心的本體。成立六數章第二論曰：為何只有六波羅蜜（Six Pāramitās，六種到彼岸的方法）？因為它們能對治障礙，是一切佛法生起和住留之處，能隨順成熟一切眾生，並能對治不發行的因緣。爲了對治不發行的因緣，設立佈施（Dāna）和持戒（Śīla）二波羅蜜。不發行的因緣有兩種，即執著于福報和執著於家庭。爲了對治發行後退轉的因緣，設立忍辱（Kṣānti）和精進（Vīrya）二波羅蜜。退轉的因緣有兩種，即在生死輪迴中因眾生的違逆而生苦，以及在長時間修善的過程中感到疲倦。爲了對治發行后不退轉中壞失的因緣，設立禪定（Dhyāna）和智慧（Prajñā）二波羅蜜。壞失的因緣有兩種，即散亂和惡智。爲了對治這些障礙，所以設立六數。釋曰：在壞失的因緣中，惡智是指顛倒的取捨，例如一些外道因為惡智而有所壞失。其餘成立對治散亂等障礙的意義都可以理解。論曰：前四波羅蜜是不散亂的因緣，禪定波羅蜜成就了不散亂。由於依止不散亂，才能如理如實地覺悟諸法的真實意義，一切佛法才能生起。因此，一切佛法生起之處，成立了六數。釋曰：一切佛法住處是指一切佛法以此為因而成立。第二，六數因緣波羅蜜只有六種，不會增加，因為依止不散亂，才能如理如實地覺悟諸法的真實意義。由於依止禪定波羅蜜，般若波羅蜜才能如實覺了諸義，其餘句子的意義都可以理解。論曰：由於佈施波羅蜜，才能攝受眾生；由於持戒波羅蜜，才能不損害眾生；由於忍辱波羅蜜，才能安然忍受他人的損害。

【English Translation】 English version: Commentary: These verses reveal the pure mind, possessing such resources, such patience, such clinging, such contemplation, such essence, such appearance, such benefits, as the verses show. This is the establishment of the essence of the pure mind. Chapter Two: Establishing the Six Categories Treatise: Why are there only six Pāramitās (perfections)? Because they counteract obstacles, are the place where all Buddha-dharmas arise and abide, accord with and mature all sentient beings, and counteract the causes and conditions for non-arising. To counteract the causes and conditions for non-arising, the two Pāramitās of Dāna (generosity) and Śīla (discipline) are established. There are two causes and conditions for non-arising: attachment to merit and attachment to household. To counteract the causes and conditions for regression after arising, the two Pāramitās of Kṣānti (patience) and Vīrya (effort) are established. There are two causes and conditions for regression: suffering arising from the opposition of sentient beings in saṃsāra (cyclic existence), and fatigue from prolonged practice of virtue. To counteract the causes and conditions for loss in non-regression after arising, the two Pāramitās of Dhyāna (meditation) and Prajñā (wisdom) are established. There are two causes and conditions for loss: distraction and evil wisdom. To counteract these obstacles, the six categories are established. Commentary: Among the causes and conditions for loss, 'evil wisdom' refers to inverted grasping, such as some non-Buddhists who suffer loss due to evil wisdom. The meaning of establishing the counteraction of obstacles such as distraction is all understandable. Treatise: The first four Pāramitās are the causes and conditions for non-distraction; the Dhyāna Pāramitā accomplishes non-distraction. Because of relying on non-distraction, one can realize the true meaning of all dharmas as they are, and all Buddha-dharmas can arise. Therefore, the place where all Buddha-dharmas arise establishes the six categories. Commentary: 'The place where all Buddha-dharmas abide' means that all Buddha-dharmas are established because of this cause. Secondly, the six categories of causal Pāramitās are only six and do not increase, because relying on non-distraction, one can realize the true meaning of all dharmas as they are. Because of relying on the Dhyāna Pāramitā, the Prajñā Pāramitā can truly realize all meanings; the meaning of the remaining phrases is understandable. Treatise: Because of the Dāna Pāramitā, one can gather sentient beings; because of the Śīla Pāramitā, one can avoid harming sentient beings; because of the Kṣānti Pāramitā, one can peacefully endure the harm of others.

由精進波羅蜜故能作彼所應作事。由此等攝受因緣故。令所成熟眾生得受調伏。彼等未得寂靜心者。令得三摩提故。已得寂靜心者。令得解脫故。于教化時即得成熟如是成熟眾生住處故。成立六數。應如是知。

釋曰。第三成立六數因緣中。一切眾生教化隨順者。一切眾生中作教化成熟事。隨順相應。由此得成故。唯有六為成立。令出離故。於心未寂靜者。以禪波羅蜜令得寂靜心。已寂靜者。以般若波羅蜜令得解脫故得成熟。于教化時者。謂教誡教授時。

相章第三

論曰。此六波羅蜜相云何可見。有六種最勝故。一依止最勝。菩提心為依止故。二事最勝。具足修行故。三所為最勝。為欲利益一切眾生故。四方便善巧最勝。無分別智所攝故。五迴向最勝。迴向阿耨多羅三藐三菩提故。六清凈最勝。煩惱障智障等滅平等出生故。

釋曰。此佈施等以何相故。得波羅蜜名。由世間及聲聞等亦有佈施等。是故須說其相。波羅蜜相有六種依止最勝者。由一切處一切時依止菩提心故。事最勝者。無有一人于若內若外物具足現行。唯菩薩能具足現行者。謂行佈施故。所為最勝者。凡所佈施唯為利益安樂一切眾生故。方便善巧最勝者。謂三輪清凈名善巧方便。由無施物及施者受者等分別故。如是無分別智所

【現代漢語翻譯】現代漢語譯本：由於精進波羅蜜（Vīrya-pāramitā，精進的完美）的緣故，能夠完成那些應該做的事情。由於這些攝受（saṃgraha，包含）的因緣，使得那些應該被調伏的眾生得到調伏。對於那些尚未獲得寂靜心的人，使他們獲得三摩提（samādhi，禪定）的緣故；對於那些已經獲得寂靜心的人，使他們獲得解脫的緣故。在教化的時候，就能成熟這樣的眾生，因為安住于成熟眾生之處，所以成立六數（六波羅蜜）。應當這樣理解。

解釋：在第三個成立六數因緣中，『一切眾生教化隨順』是指在一切眾生中進行教化成熟之事，隨順相應。由此才能成就，所以只有六波羅蜜才能成立，使眾生出離。對於心未寂靜的人，用禪波羅蜜（Dhyāna-pāramitā，禪定的完美）使他們獲得寂靜心；對於已經寂靜的人，用般若波羅蜜（Prajñā-pāramitā，智慧的完美）使他們獲得解脫，因此得以成熟。『于教化時』是指教誡教授的時候。

相章第三

論：這六波羅蜜的相是什麼樣的？有六種最殊勝之處：第一是依止最勝，因為以菩提心（bodhicitta，覺悟之心）為依止；第二是事最勝，因為具足修行；第三是所為最勝，爲了利益一切眾生；第四是方便善巧最勝，因為被無分別智（nirvikalpa-jñāna，無分別的智慧）所攝；第五是迴向最勝，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）；第六是清凈最勝，因為煩惱障（kleśa-āvaraṇa，煩惱的障礙）、智障（jñeya-āvaraṇa，所知障）等滅除，平等出生。

解釋：這佈施等以什麼樣的相，才能得到波羅蜜的名稱？因為世間以及聲聞等也有佈施等，所以需要說明它的相。波羅蜜的相有六種：依止最勝，因為在一切處、一切時都依止菩提心。事最勝，沒有一個人對於若內若外的物品能夠具足現行，只有菩薩能夠具足現行，是指行佈施。所為最勝，凡是佈施，都是爲了利益安樂一切眾生。方便善巧最勝，是指三輪清凈（施者、受者、施物皆空）名為善巧方便，因為沒有施物以及施者、受者等分別的緣故，像這樣無分別智所攝。

【English Translation】 English version: Because of the perfection of vigor (Vīrya-pāramitā), one is able to accomplish those things that should be done. Because of these causes and conditions of embracing (saṃgraha), those beings who should be tamed are tamed. For those who have not yet attained a tranquil mind, they are enabled to attain samādhi (concentration); for those who have already attained a tranquil mind, they are enabled to attain liberation. At the time of teaching, one can mature such beings. Because one abides in the place of maturing beings, the six perfections (six pāramitās) are established. It should be understood in this way.

Explanation: In the third reason for establishing the six perfections, 'teaching and guiding all beings accordingly' refers to carrying out the work of teaching and maturing among all beings, in accordance with their needs. Only in this way can it be accomplished, so only the six perfections can be established, enabling beings to be liberated. For those whose minds are not yet tranquil, the perfection of meditation (Dhyāna-pāramitā) enables them to attain a tranquil mind; for those who are already tranquil, the perfection of wisdom (Prajñā-pāramitā) enables them to attain liberation, thus allowing them to mature. 'At the time of teaching' refers to the time of instruction and guidance.

Chapter Three on Characteristics

Treatise: What are the characteristics of these six perfections? There are six kinds of supreme qualities: First, the supreme reliance, because one relies on bodhicitta (the mind of enlightenment); second, the supreme activity, because one practices completely; third, the supreme purpose, for the sake of benefiting all beings; fourth, the supreme skillful means, because it is embraced by non-discriminating wisdom (nirvikalpa-jñāna); fifth, the supreme dedication, dedicating it to anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); sixth, the supreme purity, because afflictive obscurations (kleśa-āvaraṇa), cognitive obscurations (jñeya-āvaraṇa), etc., are extinguished, and equal birth arises.

Explanation: By what characteristics do these giving, etc., obtain the name 'perfection'? Because worldly beings and śrāvakas (listeners) also have giving, etc., it is necessary to explain its characteristics. The characteristics of perfection have six kinds: the supreme reliance, because one relies on bodhicitta at all places and all times. The supreme activity, no one is able to fully engage in internal or external things, only a Bodhisattva is able to fully engage, referring to the practice of giving. The supreme purpose, all giving is only for the sake of benefiting and bringing happiness to all beings. The supreme skillful means, the purity of the three spheres (giver, recipient, and gift are empty) is called skillful means, because there is no discrimination of the gift, giver, and recipient, etc. In this way, it is embraced by non-discriminating wisdom.

攝故。得佈施等名。迴向最勝者。由此佈施等迴向無上菩提故。清凈最勝者。若至佛果施等此時得清凈。彼時離煩惱障智障得具足出生故。

論曰。云何是施即波羅蜜。波羅蜜即是施耶。自有施非波羅蜜。應作四句。如施餘波羅蜜作四句亦爾。如所應知。

釋曰。云何是施即是波羅蜜。波羅蜜即是施耶者。此是問分也。答中有佈施非波羅蜜。謂遠離六種最勝故。有波羅蜜非佈施者。謂戒等波羅蜜。為六種最勝所攝故。有施即波羅蜜者。謂施是六種最勝所攝故。有非施非波羅蜜者。謂離六種最勝行。持戒等如是。一切波羅蜜中四句皆爾應知。

次第章第四

論曰。此諸波羅蜜何故如此次第說。前波羅蜜生后波羅蜜。隨順故。

立名章第五

論曰。複次此諸波羅蜜得名云何可見。為出過一切世間聲聞及辟支佛施等。善趣彼岸故名波羅蜜。能破散慳吝貧窮故名陀。得大果報及福德資糧故名那。是故名陀那。能滅破戒及惡趣故名尸。得善趣及定故名羅。是故名尸羅。能盡瞋忿及怨仇故名羼。得住自及他安隱故名提。是故名羼提。能捨離懈怠及諸惡不善法故名毗。得出生無量善法令增長故名唎耶。是故名毗唎耶。能捨散亂故名地耶。得引心住內故名那。是故名地耶那。能除遣一切見處惡智

【現代漢語翻譯】現代漢語譯本：攝取（攝故）。獲得佈施等名稱。迴向給最殊勝者（迴向最勝者）。因為將這些佈施等迴向于無上菩提的緣故。清凈最為殊勝（清凈最勝者）。如果達到佛果，佈施等此時才能得到清凈。那時遠離煩惱障和智障，得到具足的出生（若至佛果施等此時得清凈。彼時離煩惱障智障得具足出生故）。

論曰：什麼是佈施即是波羅蜜（paramita，到彼岸）？波羅蜜即是佈施嗎？有佈施不是波羅蜜。應當作四句來分析。如同佈施，其餘波羅蜜也應作四句分析。如所應知。

釋曰：什麼是佈施即是波羅蜜？波羅蜜即是佈施嗎？這是提問的部分（云何是施即是波羅蜜。波羅蜜即是施耶者。此是問分也）。回答中有佈施不是波羅蜜，因為遠離了六種最殊勝的緣故（答中有佈施非波羅蜜。謂遠離六種最勝故）。有波羅蜜不是佈施，指的是戒等波羅蜜，因為被六種最殊勝所攝持的緣故（有波羅蜜非佈施者。謂戒等波羅蜜。為六種最勝所攝故）。有佈施即是波羅蜜，指的是佈施被六種最殊勝所攝持的緣故（有施即波羅蜜者。謂施是六種最勝所攝故）。有既不是佈施也不是波羅蜜，指的是遠離六種最殊勝的修行，例如持戒等。像這樣，一切波羅蜜中四句都應如此理解（有非施非波羅蜜者。謂離六種最勝行。持戒等如是。一切波羅蜜中四句皆爾應知）。

次第章第四

論曰：這些波羅蜜為什麼如此次第排列？因為前一個波羅蜜產生后一個波羅蜜，是隨順的緣故（此諸波羅蜜何故如此次第說。前波羅蜜生后波羅蜜。隨順故）。

立名章第五

論曰：再者，這些波羅蜜的得名如何理解？因為超出一切世間聲聞（sravaka，阿羅漢）及辟支佛（pratyekabuddha，緣覺）的佈施等，到達善趣的彼岸，所以名為波羅蜜（複次此諸波羅蜜得名云何可見。為出過一切世間聲聞及辟支佛施等。善趣彼岸故名波羅蜜）。能夠破除慳吝和貧窮，所以名為陀（ta）（能破散慳吝貧窮故名陀）。獲得大的果報和福德資糧，所以名為那（na）（得大果報及福德資糧故名那）。因此名為陀那（dana，佈施）（是故名陀那）。能夠滅除破戒和惡趣，所以名為尸（si）（能滅破戒及惡趣故名尸）。獲得善趣和禪定，所以名為羅（la）（得善趣及定故名羅）。因此名為尸羅（sila，戒律）（是故名尸羅）。能夠消除嗔忿和怨仇，所以名為羼（chan）（能盡瞋忿及怨仇故名羼）。獲得安住自身和他人的安穩，所以名為提（ti）（得住自及他安隱故名提）。因此名為羼提（ksanti，忍辱）（是故名羼提）。能夠舍離懈怠和各種惡的不善法，所以名為毗（pi）（能捨離懈怠及諸惡不善法故名毗）。獲得出生無量善法，令其增長，所以名為唎耶（liya）（得出生無量善法令增長故名唎耶）。因此名為毗唎耶（virya，精進）（是故名毗唎耶）。能夠捨棄散亂，所以名為地耶（diya）（能捨散亂故名地耶）。獲得引導心安住于內在，所以名為那（na）（得引心住內故名那）。因此名為地耶那（dhyana，禪定）（是故名地耶那）。能夠去除一切見解之處的惡智

【English Translation】 English version: Taking hold (Sangraha). Obtaining names such as giving. Dedicating to the most excellent (Parama). Because these giving etc. are dedicated to unsurpassed Bodhi. Purity is most excellent. If one reaches Buddhahood, giving etc. at this time attain purity. At that time, one is separated from the afflictive obscurations and cognitive obscurations, and obtains complete birth.

Treatise: What is giving that is exactly Paramita (perfection)? Is Paramita exactly giving? There is giving that is not Paramita. One should make four statements. Just like giving, the other Paramitas should also be analyzed with four statements. As it should be known.

Explanation: What is giving that is exactly Paramita? Is Paramita exactly giving? This is the question part. In the answer, there is giving that is not Paramita, because it is separated from the six kinds of most excellent qualities. There is Paramita that is not giving, referring to precepts etc. Paramitas, because they are encompassed by the six kinds of most excellent qualities. There is giving that is exactly Paramita, referring to giving that is encompassed by the six kinds of most excellent qualities. There is that which is neither giving nor Paramita, referring to practices separated from the six kinds of most excellent qualities, such as upholding precepts etc. Like this, in all Paramitas, the four statements should be understood in this way.

Chapter Four: Order

Treatise: Why are these Paramitas arranged in this order? Because the previous Paramita gives rise to the subsequent Paramita, it is in accordance with this.

Chapter Five: Establishing Names

Treatise: Furthermore, how can the names of these Paramitas be understood? Because they surpass the giving etc. of all worldly Sravakas (hearers) and Pratyekabuddhas (solitary realizers), reaching the other shore of good destinies, therefore they are called Paramita. Being able to break apart stinginess and poverty, therefore it is called Dana (giving). Obtaining great retributions and accumulations of merit, therefore it is called Dana. Therefore it is called Dana (giving). Being able to extinguish breaking precepts and evil destinies, therefore it is called Sila (morality). Obtaining good destinies and Samadhi (concentration), therefore it is called Sila. Therefore it is called Sila (morality). Being able to exhaust anger and hatred, therefore it is called Ksanti (patience). Obtaining dwelling in the peace of oneself and others, therefore it is called Ksanti. Therefore it is called Ksanti (patience). Being able to abandon laziness and all evil unwholesome dharmas, therefore it is called Virya (effort). Obtaining the birth of immeasurable wholesome dharmas, causing them to increase, therefore it is called Virya. Therefore it is called Virya (effort). Being able to abandon distraction, therefore it is called Dhyana (meditation). Obtaining guiding the mind to dwell within, therefore it is called Dhyana. Therefore it is called Dhyana (meditation). Being able to remove the evil wisdom of all views

故名缽邏。得知真如法及種類法故名腎穰。是名缽邏腎穰。

釋曰。今顯示其名。諸波羅蜜通名皆以到彼岸故。名波羅蜜度一切世間及聲聞辟支佛等。施等彼岸故稱波羅蜜。各各名者。因時破慳。何以故。由破慳故。則能無礙佈施。果時除貧窮故名陀。于果時得大果報及福德資糧故名那。是為陀那。因時息惡戒果時滅惡趣故名尸。果時得善趣及得現前三摩提故名羅。是為尸羅。如是諸波羅蜜釋名如其相應。得住自他安隱者。由自身不為瞋恚過失所惱故。又不生他苦故他亦安隱。

修習章第六

論曰。修諸波羅蜜云何應見。略說有五種修應知。一方便起行修。二信解修。三思惟修。四巧便修。五作所應作修。于中四修如前說。複次作所應作修者。諸佛至諸波羅蜜圓滿位已。然以無功用心。不捨佛事修諸波羅蜜。

釋曰。於五種修中。方便起行修者。謂于方便中發起正行故。作所應作修者。諸佛住於法身無復功用。然不捨諸佛事。已離現行諸波羅蜜。但為攝化眾生故。由此修故。得作所應作事。

論曰。複次思惟修者。愛味隨喜愿得思惟故。有六種深心所攝修。一寬深心。二牢固深心。三歡喜深心。四荷恩深心。五大志深心。六勝益深心。若菩薩齊爾所阿僧祇劫得正覺阿耨多羅三藐三菩提

【現代漢語翻譯】現代漢語譯本：因此得名缽邏（Pala）。因為得知真如法和種類法，所以得名腎穰（Shenrang）。這就是缽邏腎穰（Pala Shenrang）。解釋：現在解釋這些名稱。所有波羅蜜（Paramita，到彼岸）的通用名稱都是因為能夠到達彼岸。能夠度越一切世間以及聲聞、辟支佛等，到達佈施等的彼岸，所以稱為波羅蜜。各個不同的名稱是：在因地破除慳吝，為什麼呢？因為破除了慳吝，才能無礙地佈施。在果地去除貧窮，所以叫做陀（陀那，Dana，佈施）。在果地獲得大的果報和福德資糧，所以叫做那（陀那，Dana，佈施）。這就是陀那（Dana，佈施）。在因地止息惡戒，在果地滅除惡趣，所以叫做尸（尸羅，Sila，持戒）。在果地得到善趣，並且得到現前三摩提（Samadhi，禪定），所以叫做羅（尸羅，Sila，持戒）。像這樣，各種波羅蜜的解釋名稱都與其相應。能夠安住于自身和他人的安穩，是因為自身不被嗔恚的過失所惱，又不使他人產生痛苦，所以他人也安穩。修習章第六論：修習各種波羅蜜應該如何看待？簡略地說，應該知道有五種修習。一是方便起行修，二是信解修，三是思惟修，四是巧便修，五是作所應作修。其中四種修習如前所述。再次，作所應作修是指，諸佛到達各種波羅蜜圓滿的階段后，仍然以無功用之心，不捨棄佛事，修習各種波羅蜜。解釋：在五種修習中，方便起行修是指在方便中發起正行。作所應作修是指，諸佛安住於法身，不再有功用，但不捨棄各種佛事。已經脫離了現行各種波羅蜜，只是爲了攝受教化眾生。因為這種修習，才能做應該做的事情。論：再次，思惟修是指，因為愛味、隨喜、愿得而思惟。有六種深心所攝的修習。一是寬深心，二是牢固深心，三是歡喜深心，四是荷恩深心，五是大志深心，六是勝益深心。如果菩薩達到如此多的阿僧祇劫，就能證得正覺阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

【English Translation】 English version: Therefore, it is named Pala (缽邏). Because of knowing the Suchness Dharma and the various kinds of Dharmas, it is named Shenrang (腎穰). This is Pala Shenrang (缽邏腎穰). Explanation: Now, I will explain these names. All the common names of Paramitas (波羅蜜, reaching the other shore) are because they can reach the other shore. Being able to cross over all the worlds, as well as Sravakas, Pratyekabuddhas, etc., and reach the other shore of giving, etc., they are called Paramitas. The individual names are: in the causal stage, breaking through stinginess. Why? Because by breaking through stinginess, one can give without obstruction. In the resultant stage, removing poverty, therefore it is called Dana (陀那, 佈施). In the resultant stage, obtaining great rewards and accumulations of merit, therefore it is called Na (陀那, Dana, 佈施). This is Dana (陀那, 佈施). In the causal stage, ceasing evil precepts; in the resultant stage, eliminating evil destinies, therefore it is called Sila (尸羅, 持戒). In the resultant stage, obtaining good destinies and attaining present Samadhi (三摩提, 禪定), therefore it is called La (尸羅, Sila, 持戒). Thus, the explanations of the names of the various Paramitas are corresponding to their meanings. Being able to abide in the peace of oneself and others is because one's self is not troubled by the faults of anger, and also does not cause suffering to others, so others are also at peace. Chapter Six on Cultivation Treatise: How should one view the cultivation of the various Paramitas? Briefly speaking, there are five kinds of cultivation to be known. First, the cultivation of expediently initiating practice; second, the cultivation of faith and understanding; third, the cultivation of contemplation; fourth, the cultivation of skillful means; fifth, the cultivation of doing what should be done. Among them, the four kinds of cultivation are as mentioned before. Furthermore, the cultivation of doing what should be done refers to the fact that after the Buddhas have reached the stage of perfect Paramitas, they still cultivate the various Paramitas with a mind of non-effort, without abandoning the activities of the Buddhas. Explanation: Among the five kinds of cultivation, the cultivation of expediently initiating practice refers to initiating correct practice within the expedient means. The cultivation of doing what should be done refers to the fact that the Buddhas abide in the Dharmakaya (法身), no longer having effort, but do not abandon the various activities of the Buddhas. They have already departed from the present practice of the various Paramitas, but only for the sake of gathering and transforming sentient beings. Because of this cultivation, they are able to do what should be done. Treatise: Furthermore, the cultivation of contemplation refers to contemplating because of love, savoring, rejoicing, and wishing to attain. There are six kinds of cultivation encompassed by profound minds. First, a broad and profound mind; second, a firm and steadfast profound mind; third, a joyful profound mind; fourth, a grateful profound mind; fifth, a great aspiration profound mind; sixth, a supremely beneficial profound mind. If a Bodhisattva reaches so many Asamkhyeya (阿僧祇) kalpas, they will attain perfect enlightenment, Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).

。于爾所時念念中舍一切身。及以滿恒伽河沙等世界七寶。奉諸如來乃至坐道場已來。菩薩施心無有厭足。亦于爾所時念念中。三千大千世界滿中熾火。于中行四威儀無有一切資生之具。一心現行持戒忍辱精進禪定智慧。乃至坐道場。此菩薩持戒忍辱精進禪定智慧心無有厭足。此是菩薩寬深心。複次若此菩薩乃至坐道場不捨此無厭足心。此名牢固深心。若此菩薩以六波羅蜜攝化眾生時。生勝歡喜過於所攝化眾生。是名菩薩歡喜深心。若此菩薩以六波羅蜜攝化時。見眾生於我有勝恩。非我于眾生有恩。是名菩薩荷恩深心。若此菩薩六波羅蜜聚集善根。回與眾生令得可愛果報。是名菩薩大志深心。若此菩薩以如是六波羅蜜聚集善根。與一切眾生共之迴向阿耨多羅三藐三菩提。是名菩薩勝益深心。此等六種深心所攝名為愛味思惟。複次若此菩薩于余無量六種深心。修習相應菩薩所有善根而生隨喜。此名菩薩六種深心所攝隨喜思惟修。複次若此菩薩愿令一切眾生皆得六種深心所攝六波羅蜜。亦愿自身乃至坐道場。常不離六種深心所攝修六波羅蜜。是名菩薩六種深心所攝愿得思惟修。若但聞此菩薩六種深心所攝思惟修。生一念凈信即得出生無量福德。朽壞一切極惡業障。何況菩薩。

釋曰。于爾所時念念中者。假令三阿僧

【現代漢語翻譯】現代漢語譯本：在那樣的時刻，菩薩唸唸之中捨棄一切身體，以及充滿恒河沙數等世界的七寶，奉獻給諸位如來，乃至成佛之前，菩薩的佈施之心沒有厭倦滿足。也在那樣的時刻，菩薩唸唸之中，三千大千世界充滿熾烈的火焰，在其中行走坐臥，沒有任何生活所需的資具，一心一意地修行持戒、忍辱、精進、禪定、智慧，乃至成佛。這位菩薩的持戒、忍辱、精進、禪定、智慧之心沒有厭倦滿足。這就是菩薩寬廣深邃的心。再者，如果這位菩薩乃至成佛都不捨棄這種沒有厭倦滿足的心，這叫做牢固的深心。如果這位菩薩用六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）攝受教化眾生時，生起殊勝的歡喜，超過所攝受教化的眾生，這叫做菩薩歡喜的深心。如果這位菩薩用六波羅蜜攝受教化時，認為眾生對自己有很大的恩德，而不是自己對眾生有恩德，這叫做菩薩感恩的深心。如果這位菩薩用六波羅蜜聚集善根，迴向給眾生，使他們得到可愛的果報，這叫做菩薩大志的深心。如果這位菩薩用這樣的六波羅蜜聚集善根，與一切眾生共同迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這叫做菩薩殊勝利益的深心。這六種深心所包含的，叫做愛味思惟。再者，如果這位菩薩對於其他無量六種深心，修習相應，對於菩薩所有的善根而生起隨喜，這叫做菩薩六種深心所包含的隨喜思惟修。再者，如果這位菩薩願望一切眾生都能得到六種深心所包含的六波羅蜜，也願望自身乃至成佛，常常不離開六種深心所包含的修習六波羅蜜，這叫做菩薩六種深心所包含的愿得思惟修。如果僅僅聽聞這位菩薩六種深心所包含的思惟修，生起一念清凈的信心，就能得到出生無量的福德，摧毀一切極惡的業障，更何況是菩薩呢？ English version: At that time, in every thought, the Bodhisattva relinquishes all bodies, as well as the seven treasures filling worlds as numerous as the sands of the Ganges River, offering them to all the Tathagatas (如來，Thus Come One), until reaching the Bodhi tree. The Bodhisattva's mind of giving is never weary or satisfied. Also, at that time, in every thought, the three thousand great thousand worlds are filled with blazing fire. Within them, the Bodhisattva practices the four dignities (行住坐臥, walking, standing, sitting, and lying down) without any means of sustenance, wholeheartedly practicing precepts, forbearance, diligence, meditation, and wisdom, until reaching the Bodhi tree. This Bodhisattva's mind of upholding precepts, forbearance, diligence, meditation, and wisdom is never weary or satisfied. This is the Bodhisattva's broad and profound mind. Furthermore, if this Bodhisattva does not abandon this mind of non-weariness until reaching the Bodhi tree, this is called a firm and profound mind. If this Bodhisattva uses the Six Paramitas (六波羅蜜, Six Perfections: generosity, discipline, patience, diligence, meditation, and wisdom) to gather and transform sentient beings, generating supreme joy that exceeds that of the sentient beings gathered and transformed, this is called the Bodhisattva's joyful and profound mind. If this Bodhisattva, when gathering and transforming with the Six Paramitas, sees that sentient beings have greater kindness towards them than they have towards sentient beings, this is called the Bodhisattva's grateful and profound mind. If this Bodhisattva gathers roots of goodness with the Six Paramitas and dedicates them to sentient beings, enabling them to attain desirable rewards, this is called the Bodhisattva's deeply ambitious mind. If this Bodhisattva gathers roots of goodness with such Six Paramitas and shares them with all sentient beings, dedicating them towards Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), this is called the Bodhisattva's supremely beneficial and profound mind. These six kinds of profound minds are encompassed by what is called 'cherishing contemplation'. Furthermore, if this Bodhisattva cultivates and corresponds with other immeasurable six kinds of profound minds, rejoicing in all the roots of goodness possessed by Bodhisattvas, this is called the Bodhisattva's rejoicing contemplation and cultivation encompassed by the six kinds of profound minds. Furthermore, if this Bodhisattva wishes that all sentient beings may attain the Six Paramitas encompassed by the six kinds of profound minds, and also wishes that they themselves, until reaching the Bodhi tree, may always not be separated from cultivating the Six Paramitas encompassed by the six kinds of profound minds, this is called the Bodhisattva's aspiration contemplation and cultivation encompassed by the six kinds of profound minds. If one merely hears of this Bodhisattva's contemplation and cultivation encompassed by the six kinds of profound minds, and generates a single thought of pure faith, one will attain the birth of immeasurable merits, destroying all extremely evil karmic obstacles, how much more so for a Bodhisattva? 釋曰。于爾所時念念中者。假令三阿僧

【English Translation】 Commentary: 'At that time, in every thought' means, for example, three asamkhya (阿僧祇, countless)

祇時量為一念。以如是念。亦經爾所時得菩提。于爾所時念念中舍自身等。其義論本中次第可解。亦如此次第乃至爾所時得菩提。于爾所時。或隨行屍羅等亦爾。三千大千世界滿中熾火無有一切資生具者。此言顯示住處艱難及無供身之具。朽壞一切極惡業障者。此中朽壞者。由善樂欲故無力能與果報故。又對治趣惡道故是名朽壞。寬大心者。即是此中無厭足心。即此等心長時不捨即是牢固心。此中牢固者。謂長時故。余心義可解。

差別章第七

論曰。此諸波羅蜜差別云何可見。各有三種應知。謂法施。財施。無畏施。守護戒。攝善法戒。作利眾生戒。受惡事忍。安苦忍。法思惟忍。被鎧精進。發行精進。不怯弱不退轉無厭足精進。安樂住定。出生定。作所應作定。無分別方便智。無分別智。無分別后得智。

釋曰。說諸波羅蜜差別者。顯示其體故。于中何故有法施等三種。由法施故增益他人善根。由財施故增益他身。由無畏施故增益他心。以此因緣故。顯示三種施。戒三種中守護戒者。是依止戒。餘二戒依止此住故。由住守護戒故。攝善法戒得出生佛法及菩提故名依止。利眾生戒依止住故。得成熟眾生故名依止。忍三種中受惡事忍者。若他作惡事能忍受之。菩薩作眾生利益事時。由此忍力故。于

生死苦不能退轉。安苦忍者。由有忍力故。于生死中病等。諸苦不能退轉。法思惟忍者。由此忍故。思惟法時能忍受故。此忍即是前二忍依止處。于精進中有三種體。如世尊修多羅說。是勢力。是精進。是堪能是牢固超越。是不捨重軛。此等五句即是解釋精進三種體。于中被鎧精進故得勢力。以此為初。由發行精進故。得正精進于發行時不怯弱不動轉。無厭足精進等。如其次第即是堪能牢固超越不捨重軛等。以此三句釋之。由有人初求無上菩提有勢力。于發行時有精進。但心下劣。為對治此故。須堪能若有堪能則心不退屈。下劣。即是退屈。若人雖心不下劣。然于生死苦中心則擾動則于佛果生退屈。為對治此故。須不動精進及牢固超越。是故說此牢固超越。由牢固超越故於苦不退。有人雖于苦不退。然于少生足。不能得無上菩提。是故說無厭足精進。于少不生足故。及即顯示不捨重軛精進。由此義故說三種精進。于定中亦三。樂住者。由現見法安樂而住故。名樂住。出生者。由出生六神通故。作所應作者。由依止禪那故。作眾生利益事故。名作所應作。由此等義故定立三種。般若中成立三體。其義可解。

攝章第八

論曰。此諸波羅蜜攝義云何可見。此等攝一切善法故。彼體相故。彼隨順故。彼津液故。

【現代漢語翻譯】現代漢語譯本生死之苦無法使之退轉。能安忍痛苦的人，因為有忍耐的力量，所以在生死輪迴中，疾病等等諸般痛苦都不能使他退轉。能如法思維的人，因為有這種忍耐，所以在思維佛法的時候能夠忍受。這種忍耐是前面兩種忍耐的依靠之處。在精進方面有三種體性，正如世尊在修多羅（Sutra，經）中所說：是勢力，是精進，是堪能，是牢固超越，是不捨重軛。這五句話就是解釋精進的三種體性。其中，披上鎧甲般的精進，因此得到勢力，以此作為開始。由於發起精進，因此得到真正的精進，在發起精進的時候不怯懦不動搖，不滿足於少量的精進等等，按照次第就是堪能、牢固超越、不捨重軛等等。用這三句話來解釋。因為有人最初尋求無上菩提時有勢力，在發起精進時有精進，但是內心怯懦，爲了對治這種情況，需要堪能。如果有了堪能，那麼內心就不會退縮、怯懦，怯懦就是退縮。如果有人雖然內心不怯懦，但是在生死之苦中內心動搖，那麼對於佛果就會產生退卻之心。爲了對治這種情況，需要不動搖的精進以及牢固超越。所以說這種牢固超越，由於牢固超越，因此對於痛苦不會退卻。有人雖然對於痛苦不退卻，但是對於少許的成就就滿足了，不能得到無上菩提。所以說不滿足於少許的精進，以及顯示不捨重軛的精進。因為這個緣故，所以說三種精進。在禪定中也有三種：樂於安住的人，因為親眼見到佛法的安樂而安住，所以叫做樂住。能出生神通的人，因為出生六神通的緣故。能做應該做的事情的人，因為依靠禪那的緣故，做利益眾生的事情，所以叫做能做應該做的事情。因為這些意義，所以禪定成立三種。般若（Prajna，智慧）中成立三種體性，其中的意義可以理解。

攝章第八

論曰：這些波羅蜜（Paramita，到彼岸）的攝持意義如何才能顯現？因為這些能攝持一切善法，因為它們的體性，因為它們隨順於善法，因為它們是善法的滋養。

【English Translation】 English version The suffering of birth and death cannot cause them to turn back. Those who can endure suffering, because they have the power of endurance, are not turned back by illnesses and other sufferings in the cycle of birth and death. Those who contemplate the Dharma (law, teachings) with mindfulness, because of this endurance, are able to endure when contemplating the Dharma. This endurance is the basis for the previous two types of endurance. In terms of diligence (exertion), there are three aspects, as the World Honored One said in the Sutra (Sutra, scripture): it is power, it is diligence, it is capability, it is steadfast transcendence, it is not abandoning the heavy yoke. These five phrases explain the three aspects of diligence. Among them, diligence like being armored gains power, starting with this. Due to initiating diligence, one obtains true diligence, not being timid or wavering when initiating diligence, not being satisfied with little diligence, and so on, which in order are capability, steadfast transcendence, and not abandoning the heavy yoke. These three phrases explain it. Because some people initially seek unsurpassed Bodhi (enlightenment) with power, and have diligence when initiating it, but their minds are weak. To counteract this, capability is needed. If one has capability, then the mind will not retreat or be timid; timidity is retreat. If someone's mind is not timid, but their heart is disturbed by the suffering of birth and death, then they will have a retreat from the fruit of Buddhahood. To counteract this, steadfast diligence and steadfast transcendence are needed. Therefore, it is said that this is steadfast transcendence. Because of steadfast transcendence, one does not retreat from suffering. Some people, although they do not retreat from suffering, are satisfied with little achievement and cannot attain unsurpassed Bodhi. Therefore, it is said that one should not be satisfied with little diligence, and it also shows diligence in not abandoning the heavy yoke. For this reason, three types of diligence are spoken of. In Samadhi (meditation), there are also three: those who delight in abiding, because they directly see the bliss of the Dharma and abide, are called those who delight in abiding. Those who can generate supernatural powers, because they generate the six supernatural powers. Those who can do what should be done, because they rely on Dhyana (meditation) and do things that benefit sentient beings, are called those who can do what should be done. Because of these meanings, three types of Samadhi are established. The establishment of three aspects in Prajna (Prajna, wisdom) , and the meaning within it can be understood.

Chapter Eight on Comprehension

Treatise: How can the meaning of these Paramitas (Paramita, perfections) being comprehensive be seen? Because these can encompass all good Dharmas, because of their nature, because they are in accordance with good Dharmas, because they are the nourishment of good Dharmas.

釋曰。此等攝義云何可見者問。此等波羅蜜攝諸善法雲何可見。由應知所修善法為波羅蜜所攝。彼所修善法攝波羅蜜亦爾。此等攝一切善法者。此中一切善法即是菩提分法。彼體相故者。是般若體相。彼津液故者。彼六神通十力等諸餘功德皆是此津液。彼隨順故者。謂信猗等與此相隨順故。應如此知。

對治章第九

論曰。此諸波羅蜜障礙云何可見。攝一切煩惱應知。彼體相故。彼因緣故。彼果故。

釋曰。如所顯示諸波羅蜜攝一切善法。如彼所治攝一切染法。今當顯示。于中彼體相故者。是彼欲等體相。彼因緣故者。謂慳等因緣。如不信邪見等故生慳。彼果故者如慳吝破戒瞋恚故為果。

功德章第十

論曰。此諸波羅蜜功德云何可見。菩薩于生死流轉中攝取自在故。攝取大生故。攝取大伴助大眷屬故。攝取大事業方便成就故。攝取無惱害少塵垢身故。攝取善知一切工巧等明處論故。此等果報無可譏嫌。乃至坐道場。作一切眾生一切利益事現前功德。

釋曰。諸波羅蜜功德菩薩果報無可譏嫌。非如外果報有可譏嫌。以染污故。以無常故。波羅蜜果報則非無常。何以故。由說乃至坐道場故。又彼唯是自為不為於他故。說發起利益一切眾生事。波羅蜜果即是一切波羅蜜果功

【現代漢語翻譯】現代漢語譯本：釋曰：這些『攝義』如何可見？（問）這些波羅蜜（pāramitā，到彼岸）如何攝持諸善法，如何可見？（答）應當知曉所修的善法被波羅蜜所攝持，而那些所修的善法也同樣攝持波羅蜜。『此等攝一切善法者』，這裡的一切善法即是菩提分法（bodhi-pakṣa-dharma，菩提的組成部分）。『彼體相故者』，是指般若（prajñā，智慧）的體相。『彼津液故者』，是指六神通（ṣaṭ abhijñā，六種超自然能力）、十力（daśa bala，佛的十種力量）等諸餘功德都是此般若的津液。『彼隨順故者』，是指信（śraddhā，信仰）、猗（庇護）等與此般若相互隨順，應當如此理解。

對治章第九

論曰：這些波羅蜜的障礙如何可見？（答）應當知曉它們攝持一切煩惱。『彼體相故』，『彼因緣故』，『彼果故』。

釋曰：正如所顯示的，諸波羅蜜攝持一切善法，也如它們所對治的攝持一切染污法，現在應當顯示。其中，『彼體相故者』，是指欲（kāma，慾望）等的體相。『彼因緣故者』，是指慳（mātsarya，吝嗇）等的因緣，例如不信（āśraddhya，不信任）、邪見（mithyā-dṛṣṭi，錯誤的見解）等產生慳吝。『彼果故者』，是指慳吝、破戒（dussīlya，違犯戒律）、瞋恚（krodha，憤怒）等所導致的惡果。

功德章第十

論曰：這些波羅蜜的功德如何可見？（答）菩薩（bodhisattva，有情覺悟者）在生死流轉中攝取自在的緣故；攝取大生的緣故；攝取大伴侶、輔助和廣大的眷屬的緣故；攝取大事業方便成就的緣故；攝取無惱害、少塵垢之身的緣故；攝取善知一切工巧等明處論的緣故。這些果報無可譏嫌，乃至坐道場（bodhimaṇḍa，菩提樹下），做一切眾生的一切利益之事，顯現目前的功德。

釋曰：諸波羅蜜的功德，菩薩的果報無可譏嫌，不像外道的果報那樣有可譏嫌之處，因為它們被染污，因為它們是無常的。波羅蜜的果報則不是無常的。為什麼呢？因為經中說乃至坐道場。又因為他們僅僅是為自己，不為他人，所以說發起利益一切眾生之事。波羅蜜的果報就是一切波羅蜜的果報功德。

【English Translation】 English version: Explanation: How can these 'comprehensive meanings' be seen? (Question) How can these Pāramitās (perfections, going to the other shore) encompass all virtuous dharmas, and how can this be seen? (Answer) It should be known that the virtuous dharmas cultivated are encompassed by the Pāramitās, and those virtuous dharmas cultivated also encompass the Pāramitās. 'Those encompassing all virtuous dharmas' refers to all virtuous dharmas being the Bodhi-pakṣa-dharmas (factors of enlightenment). 'Because of their essence' refers to the essence of Prajñā (wisdom). 'Because of their essence' refers to the essence of Prajñā (wisdom). 'Because of their sap' refers to the six Abhijñās (supernormal knowledges), the ten Balas (powers of a Buddha), and other merits being the sap of this Prajñā. 'Because of their accordance' refers to faith (śraddhā), refuge, etc., being in accordance with this Prajñā. It should be understood in this way.

Chapter Nine on Antidotes

Treatise: How can the obstacles to these Pāramitās be seen? (Answer) It should be known that they encompass all afflictions. 'Because of their essence,' 'because of their causes,' 'because of their results.'

Explanation: Just as it has been shown that the Pāramitās encompass all virtuous dharmas, so too do they encompass all defiled dharmas that they counteract. Now, this should be shown. Among them, 'because of their essence' refers to the essence of desire (kāma), etc. 'Because of their causes' refers to the causes of stinginess (mātsarya), etc., such as disbelief (āśraddhya), wrong views (mithyā-dṛṣṭi), etc., giving rise to stinginess. 'Because of their results' refers to the evil results caused by stinginess, breaking precepts (dussīlya), anger (krodha), etc.

Chapter Ten on Merits

Treatise: How can the merits of these Pāramitās be seen? (Answer) Because Bodhisattvas (enlightening beings) in the cycle of birth and death obtain自在(freedom); because they obtain great births; because they obtain great companions, assistance, and vast retinues; because they obtain great undertakings and skillful means; because they obtain bodies free from harm and with little defilement; because they obtain the ability to skillfully know all crafts and sciences. These karmic retributions are without fault, even up to sitting at the Bodhimaṇḍa (place of enlightenment), doing all things beneficial to all beings, and manifesting present merits.

Explanation: The merits of the Pāramitās, the karmic retributions of Bodhisattvas are without fault, unlike the karmic retributions of external paths, which have faults because they are defiled and because they are impermanent. The karmic retributions of the Pāramitās are not impermanent. Why? Because the sutras say even up to sitting at the Bodhimaṇḍa. Also, because they are only for themselves and not for others, it is said that they initiate things beneficial to all beings. The karmic retribution of the Pāramitās is the merit of the karmic retribution of all Pāramitās.

德。並無譏嫌。

互顯章第十一

論曰。此諸波羅蜜更互相顯云何可見。世尊有處一切六波羅蜜。或以施名說。或以戒名說。或以忍名說。或以精進名說。或以定名說。或以智名說。此中有何意諸波羅蜜中。修一波羅蜜時。諸餘波羅蜜皆來助成。依此意故。此中有攝持偈。

數相及次第　　名字修功德　差別攝所治　　功德更互顯

釋曰。於三百偈。般若波羅蜜中說一波羅蜜。即說一切波羅蜜。此有何意。行一波羅蜜一切波羅蜜皆來助成。以此意故。于佈施時得守攝身口。即是戒波羅蜜事。乃至知因果智是般若波羅蜜事。餘波羅蜜助成義如其相應。釋入因果竟。

攝大乘論釋論修差別勝相勝語第五

對治章第一

論曰。如是說應知相入因果已彼修差別云何可見。此修有菩薩十地。何者為十。謂歡喜地。離垢地。照明地。焰地。難勝地。現前地。遠行地。不動地。善慧地。法雲地。此等諸地成立為十。云何可見。對治十種障礙無明故。此等十種應知。法界亦有十種無明為障住。云何應知。十種法界。初地遍行義故。二地最勝義故。三地最上津液所流義故。四地無攝義故。五地體無差別義故。六地無染凈義故。七地種種法無差別義故。八地不增減義故。九地相自在依止義故。

【現代漢語翻譯】現代漢語譯本：德行方面，沒有可以指責的地方。

第十一章互顯

論：這些波羅蜜（Pāramitā，到彼岸）如何互相彰顯，如何才能明白？世尊在某些地方，用六波羅蜜（Ṣaṭ-pāramitā）中的一個來代表全部，有時以佈施（Dāna）之名說，有時以持戒（Śīla）之名說，有時以忍辱（Kṣānti）之名說，有時以精進（Vīrya）之名說，有時以禪定（Dhyāna）之名說，有時以智慧（Prajñā）之名說。這其中有什麼含義？在修習一種波羅蜜時，其餘的波羅蜜都會來幫助成就。基於這個意思，這裡有攝持偈：

數量相狀和次第，名字修習的功德，差別包含所調伏，功德更加互相顯。

釋：在三百偈的《般若波羅蜜（Prajñāpāramitā）》中，說一個波羅蜜，就是說一切波羅蜜。這有什麼含義？行持一個波羅蜜，一切波羅蜜都會來幫助成就。因為這個意思，在佈施的時候，能夠守護攝持身口意，這就是持戒波羅蜜的事情，乃至了知因果的智慧，就是般若波羅蜜的事情。其餘波羅蜜幫助成就的意義，如其相應。解釋進入因果完畢。

《攝大乘論釋論》修差別勝相勝語第五

第一章對治

論：像這樣說了應當了知相入因果之後，那麼修習的差別如何才能明白？這種修習有菩薩十地（Bodhisattva-bhūmi）。哪十地呢？就是歡喜地（Pramuditā-bhūmi），離垢地（Vimalā-bhūmi），照明地（Prabhākarī-bhūmi），焰地（Arciṣmatī-bhūmi），難勝地（Sudurjayā-bhūmi），現前地（Abhimukhī-bhūmi），遠行地（Dūraṅgamā-bhūmi），不動地（Acalā-bhūmi），善慧地（Sādhumatī-bhūmi），法雲地（Dharmameghā-bhūmi）。這些地成立為十地，如何才能明白？因為對治十種障礙無明（Avidyā）的緣故。這十種應當了知。法界（Dharmadhātu）也有十種無明作為障礙。如何應當了知？十種法界。初地是普遍執行的意義，二地是最殊勝的意義，三地是最上等的津液流注的意義，四地是沒有攝取的意義，五地是本體沒有差別的意義，六地是沒有染污清凈的意義，七地是種種法沒有差別的意義，八地是不增不減的意義，九地是相自在依止的意義。

【English Translation】 English version: In terms of virtue, there is no fault to be found.

Chapter Eleven: Mutual Manifestation

Treatise: How do these Pāramitās (perfections) mutually manifest, and how can this be understood? In some places, the World-Honored One uses one of the six Pāramitās (Ṣaṭ-pāramitā) to represent all, sometimes speaking in terms of Dāna (giving), sometimes in terms of Śīla (discipline), sometimes in terms of Kṣānti (patience), sometimes in terms of Vīrya (effort), sometimes in terms of Dhyāna (meditation), and sometimes in terms of Prajñā (wisdom). What is the meaning of this? When cultivating one Pāramitā, all the other Pāramitās come to assist in its accomplishment. Based on this meaning, here is a verse of upholding:

Number, characteristics, and sequence, the merits of name and cultivation, Differences include what is subdued, merits further mutually manifest.

Explanation: In the three hundred verses of the Prajñāpāramitā (Perfection of Wisdom), speaking of one Pāramitā is speaking of all Pāramitās. What is the meaning of this? Practicing one Pāramitā, all Pāramitās come to assist in its accomplishment. Because of this meaning, at the time of giving, one is able to guard and uphold body, speech, and mind, which is the matter of Śīla Pāramitā, and even the wisdom of knowing cause and effect is the matter of Prajñā Pāramitā. The meaning of the other Pāramitās assisting in accomplishment is as it corresponds. The explanation of entering into cause and effect is complete.

Commentary on the Treatise on the Summary of the Great Vehicle, Fifth: Superior Aspects and Superior Words on the Differences in Cultivation

Chapter One: Counteracting

Treatise: Having spoken thus about the interpenetration of cause and effect that should be known, how can the differences in cultivation be understood? This cultivation has the ten Bodhisattva-bhūmis (Bodhisattva stages). What are the ten? They are the Pramuditā-bhūmi (Joyful Ground), Vimalā-bhūmi (Stainless Ground), Prabhākarī-bhūmi (Luminous Ground), Arciṣmatī-bhūmi (Blazing Ground), Sudurjayā-bhūmi (Difficult to Conquer Ground), Abhimukhī-bhūmi (Face to Face Ground), Dūraṅgamā-bhūmi (Far Going Ground), Acalā-bhūmi (Immovable Ground), Sādhumatī-bhūmi (Good Wisdom Ground), and Dharmameghā-bhūmi (Cloud of Dharma Ground). How can it be understood that these grounds are established as ten? Because they counteract the ten kinds of ignorance (Avidyā) that are obstacles. These ten should be known. The Dharmadhātu (Dharma Realm) also has ten kinds of ignorance as obstacles. How should this be known? The ten kinds of Dharmadhātu. The first ground is the meaning of universal operation, the second ground is the meaning of being most excellent, the third ground is the meaning of the flow of the finest essence, the fourth ground is the meaning of non-grasping, the fifth ground is the meaning of the essence being without difference, the sixth ground is the meaning of being without defilement or purity, the seventh ground is the meaning of the various dharmas being without difference, the eighth ground is the meaning of neither increasing nor decreasing, and the ninth ground is the meaning of the aspect of self-mastery being the basis.

及剎自在依止義故。智自在依止義故。十地業自在依止義故。陀羅尼門三摩提門自在依止義故。此中說偈。

遍行最勝義　　最上津液流　如是無攝義　　及體無差別　無染無凈義　　無種種差別　不增不減義　　四自在依止　法界中無明　　十障非染污　於十地為障　　對治說諸地

複次此無明於聲聞非染污。于菩薩是染污應知。

釋曰。今顯修差別。云何十種應知。法界謂遍滿義乃至三摩提陀羅尼自在義。此十種應知。法界于地地中各一種應知。然無明力故不能知。為對治彼無明十障故有十地。何者為十。一凡夫性。二邪行於眾生身等。三闇鈍故於聞思修忘失。四微細煩惱現行與身見等共生下品故。意念所緣故。遠去現行微細故。應知此為微細。五下乘般涅槃。六粗相行。七微細相行。八于無相作功用。九不作眾生利益事。十于諸法不得自在。今當釋遍行偈義。法界一切處遍行。何以故。一切法無有一法非無我者故。最勝義者。知此義於一切法中最勝。即是二地所流津液。最勝者。若知所有大乘正說。是最勝所流津液即得三地。于中無有我所取。如郁單越人無有我所。證法界時。即得如是無有我所。由此智故。即得四地。此即是體無差別。非如眼色等隨諸眾生體異各各差別。由此智得

【現代漢語翻譯】現代漢語譯本：及剎自在依止義故（因為依止於對佛剎的自在掌控）。智自在依止義故（因為依止於智慧的自在運用）。十地業自在依止義故（因為依止於十地菩薩的業力自在）。陀羅尼門三摩提門自在依止義故（因為依止於陀羅尼和三摩提的自在出入）。下面用偈頌來說明：

遍行最勝義，最上津液流，如是無攝義，及體無差別，無染無凈義，無種種差別，不增不減義，四自在依止。法界中無明，十障非染污，於十地為障，對治說諸地。

（法界周遍執行，是最殊勝的意義，是無上甘露的流淌。就像這樣，沒有執取，本體也沒有差別，沒有染污也沒有清凈，沒有種種差別，不增不減，這是四種自在的依止。法界中的無明，是十種障礙，但並非染污，它對十地菩薩構成障礙，所以爲了對治它，宣說了十地。）

複次，此無明於聲聞非染污（此外，這種無明對於聲聞乘來說不是染污），于菩薩是染污應知（但對於菩薩乘來說是染污，應當知曉）。

釋曰（解釋說）：現在闡明修行的差別。云何十種應知（哪十種應該知曉）？法界謂遍滿義（法界指的是周遍充滿的意義），乃至三摩提陀羅尼自在義（乃至三摩提和陀羅尼的自在意義）。此十種應知（這十種應該知曉）。法界于地地中各一種應知（法界在每一地中各有一種，應該知曉）。然無明力故不能知（然而因為無明的力量，所以不能知曉）。為對治彼無明十障故有十地（爲了對治那無明的十種障礙，所以有十地）。何者為十（哪十種）？一凡夫性（凡夫的本性）。二邪行於眾生身等（對眾生身等造作邪行）。三闇鈍故於聞思修忘失（因為愚昧遲鈍，所以對於聽聞、思考、修習而忘失）。四微細煩惱現行與身見等共生下品故（微細的煩惱現行，與身見等共同產生下品）。意念所緣故（因為意念所緣）。遠去現行微細故（遠離現行，非常微細）。應知此為微細（應當知曉這是微細的）。五下乘般涅槃（下乘的般涅槃）。六粗相行（執著粗相的修行）。七微細相行（執著微細相的修行）。八于無相作功用（在無相上強行造作）。九不作眾生利益事（不做利益眾生的事情）。十于諸法不得自在（對於諸法不能得到自在）。今當釋遍行偈義（現在來解釋周遍執行偈頌的意義）。法界一切處遍行（法界在一切處周遍執行）。何以故（為什麼呢）？一切法無有一法非無我者故（因為一切法沒有一法不是無我的）。最勝義者（最殊勝的意義是指），知此義於一切法中最勝（知曉這個意義在一切法中最為殊勝）。即是二地所流津液（這就是二地菩薩所流淌出的甘露）。最勝者（最殊勝的是），若知所有大乘正說（如果知曉所有大乘的正確說法），是最勝所流津液即得三地（就是最殊勝的甘露，就能得到三地）。于中無有我所取（其中沒有我所執取）。如郁單越人無有我所（就像郁單越人沒有我所一樣）。證法界時（證悟法界的時候），即得如是無有我所（就能得到這樣沒有我所的狀態）。由此智故（因為這個智慧），即得四地（就能得到四地）。此即是體無差別（這就是本體沒有差別）。非如眼色等隨諸眾生體異各各差別（不像眼睛和顏色等，隨著眾生的身體不同而各有差別）。由此智得（因為這個智慧而得到）。

【English Translation】 English version: And because of relying on the meaning of freedom over Buddha-fields (Kṣetra-vaśitā) (because of relying on the unhindered control over Buddha-fields). Because of relying on the meaning of freedom over wisdom (Jñāna-vaśitā) (because of relying on the unhindered use of wisdom). Because of relying on the meaning of freedom over the karma of the Ten Bhūmis (Daśa-bhūmi-karma-vaśitā) (because of relying on the karmic freedom of the Bodhisattvas of the Ten Bhūmis). Because of relying on the meaning of freedom over the Dhāraṇī-gates and Samādhi-gates (Dhāraṇī-mukha-samādhi-mukha-vaśitā) (because of relying on the unhindered access to Dhāraṇīs and Samādhis). Here, a verse is spoken:

'Pervading, most excellent meaning, the supreme nectar flows, thus without grasping, and the essence is without difference, without defilement, without purity, without various differences, neither increasing nor decreasing, relying on the four freedoms. In the Dharma-dhātu (realm of phenomena), ignorance, the ten obstacles are not defiled, they are obstacles to the ten Bhūmis, to counteract them, the Bhūmis are taught.'

Furthermore, this ignorance is not defiled for the Śrāvakas (listeners), but it should be known that it is defiled for the Bodhisattvas.

Explanation: Now, the differences in practice are revealed. How should the ten be known? Dharma-dhātu (realm of phenomena) refers to the meaning of pervasiveness, up to the meaning of freedom over Samādhi and Dhāraṇī. These ten should be known. One of these Dharma-dhātus should be known in each Bhūmi. However, due to the power of ignorance, it cannot be known. To counteract these ten obstacles of ignorance, there are ten Bhūmis. What are the ten? First, the nature of an ordinary being. Second, engaging in wrong conduct towards sentient beings, etc. Third, forgetting hearing, thinking, and meditating due to dullness. Fourth, subtle afflictions manifesting, co-arising with the view of self, etc., producing inferior qualities. Because of the object of mental thought. Because of subtle manifestations that are far removed. It should be known that this is subtle. Fifth, Parinirvāṇa (complete nirvana) of the Lower Vehicle. Sixth, practicing with coarse appearances. Seventh, practicing with subtle appearances. Eighth, exerting effort on the signless. Ninth, not doing things that benefit sentient beings. Tenth, not obtaining freedom over all dharmas. Now, the meaning of the verse on pervasiveness will be explained. The Dharma-dhātu pervades everywhere. Why? Because there is no dharma that is not without self. The most excellent meaning refers to knowing this meaning as the most excellent in all dharmas. This is the nectar flowing from the Second Bhūmi. The most excellent is that if one knows all the correct teachings of the Mahāyāna, it is the nectar flowing from the most excellent, and one attains the Third Bhūmi. There is no grasping of 'mine' within it. Like the people of Uttarakuru (a mythical continent) who have no 'mine'. When realizing the Dharma-dhātu, one attains such a state of having no 'mine'. Because of this wisdom, one attains the Fourth Bhūmi. This is the essence without difference. It is not like the eye and color, etc., which differ according to the different bodies of sentient beings. Obtained through this wisdom.

入五地。亦無染本性不染故。無染即是凈。由此智故。得入六地。修多羅等種種義。雖復差別成立然無有異。由此智得入七地。煩惱滅時不減。凈法長時不增。相自在依止。剎自在依止故。由此智得入八地。于相中得自在由隨其所欲相即現前故。于剎自在如欲令剎變為金。即得成故名自在。于中智自在者。依止辯才智自在故。得入九地身等業自在依止故。陀羅尼三摩提門自在依止義故。得入十地。複次此無明於聲聞非染污由不入是諸地故。若入初地時即通達一切地者。何故複次第安立諸地。為釋此難故。隨所行行彼行。所入成立為地。雖于初地一切通達。然得成立諸地故。

立名章第二

論曰。複次何故初地名歡喜。由最初得自他利成就功能故。何故第二地名離垢。由遠離破戒垢故。何故第三地名照明。由不退三摩地三摩缽底。所依止。大法光明所依止故。何故第四地名為焰。以菩提分法焚一切障故。何故五地名為難勝。真俗二智更互相違極難而相應故。何故六地名為現前。緣生智為依止。令般若波羅蜜行現前故。何故七地名為遠行。至功用行後邊故。何故八地名為不動。一切相行不動故。何故九地名為善慧。辯才智最勝故。何故十地名為法雲。由總相緣一切法智。為一切陀羅尼三摩地門藏故如雲。又粗

【現代漢語翻譯】現代漢語譯本：進入第五地（難勝地）。也因為沒有染污的本性，所以不會被染污。沒有染污就是清凈。因為這種智慧，得以進入第六地（現前地）。修多羅（Sutra，經）等種種義理，雖然有差別，但實際上沒有不同。因為這種智慧得以進入第七地（遠行地）。煩惱滅除時不會減少，清凈的法增長時也不會增加。在相（Lakshana，事物的外在特徵）上得到自在的依止，在剎（Kshetra，佛土）上得到自在的依止。因為這種智慧得以進入第八地（不動地）。在相中得到自在，因為隨心所欲，相應的相就能顯現。在剎上得到自在，比如想要讓剎變成金色，就能實現，所以叫做自在。在其中，智慧自在的人，依止辯才智而得到自在，所以得以進入第九地（善慧地）。身等業自在的依止，陀羅尼（Dharani，總持）三摩提（Samadhi，禪定）門自在的依止，因為這些義理，得以進入第十地（法雲地）。再者，這種無明（Avidya，無知）對於聲聞（Sravaka，聽聞佛法而修行的弟子）來說不是染污，因為他們沒有進入這些地。如果進入初地（歡喜地）時就能通達一切地，為什麼還要次第安立這些地？爲了解釋這個難題，隨著所行而行，所入之處成立為地。雖然在初地時一切通達，但仍然要得到成立諸地的果位。

立名章第二

論曰：再者，為什麼初地叫做歡喜地？因為最初得到自利利他的成就功能。為什麼第二地叫做離垢地？因為遠離破戒的污垢。為什麼第三地叫做照明地？因為不退轉的三摩地（Samadhi，禪定）、三摩缽底（Samapatti，正定），以及大法光明的所依止。為什麼第四地叫做焰地？因為菩提分法（Bodhipaksika-dharma，三十七道品）焚燒一切障礙。為什麼第五地叫做難勝地？因為真智和俗智（Paramartha-satya and Samvriti-satya，勝義諦和世俗諦）互相違背，極難相應。為什麼第六地叫做現前地？因為以緣生智為依止，令般若波羅蜜（Prajnaparamita，般若波羅蜜多）的修行現前。為什麼第七地叫做遠行地？因為到達功用行（Prayoga-marga，加行道）的後邊。為什麼第八地叫做不動地？因為一切相行（Lakshana-gati，相的執行）不動。為什麼第九地叫做善慧地？因為辯才智（Pratibhana-jnana，無礙辯才的智慧）最殊勝。為什麼第十地叫做法雲地？因為總相緣一切法的智慧，作為一切陀羅尼（Dharani，總持）、三摩提（Samadhi，禪定）門的寶藏，就像云一樣。又因為粗重。

【English Translation】 English version: Entering the Fifth Bhumi (Difficult to Conquer). Also, because there is no inherently defiled nature, it is not defiled. Non-defilement is purity. Because of this wisdom, one is able to enter the Sixth Bhumi (Manifest). Sutras (Sutra) and various meanings, although different, are actually not different. Because of this wisdom, one is able to enter the Seventh Bhumi (Far-Going). When afflictions are extinguished, they do not decrease; when pure dharmas increase, they do not increase. Relying on the freedom of characteristics (Lakshana), relying on the freedom of Buddha-fields (Kshetra). Because of this wisdom, one is able to enter the Eighth Bhumi (Immovable). Obtaining freedom in characteristics, because according to what is desired, the corresponding characteristic manifests. Obtaining freedom in Buddha-fields, such as wanting to transform a Buddha-field into gold, it can be accomplished, hence it is called freedom. Among them, those who are wise and free, rely on the wisdom of eloquence to obtain freedom, hence they are able to enter the Ninth Bhumi (Good Wisdom). Relying on the freedom of body and other actions, relying on the freedom of Dharani (Total Retention) and Samadhi (Concentration) gates, because of these meanings, one is able to enter the Tenth Bhumi (Cloud of Dharma). Furthermore, this ignorance (Avidya) is not defilement for Sravakas (Hearers), because they have not entered these Bhumis. If one could understand all Bhumis upon entering the First Bhumi (Joyful), why are the Bhumis established in sequence? To explain this difficulty, one acts according to what is practiced, and what is entered is established as a Bhumi. Although one understands everything in the First Bhumi, one still needs to attain the fruition of establishing all the Bhumis.

Chapter on Establishing Names Second

Treatise: Furthermore, why is the First Bhumi called the Joyful Bhumi? Because one initially obtains the function of accomplishing self-benefit and benefiting others. Why is the Second Bhumi called the Stainless Bhumi? Because one is far from the defilement of breaking precepts. Why is the Third Bhumi called the Luminous Bhumi? Because it is the support for non-retrogressing Samadhi (Concentration), Samapatti (Correct Attainment), and the great Dharma light. Why is the Fourth Bhumi called the Blazing Bhumi? Because the factors of enlightenment (Bodhipaksika-dharma) burn away all obstacles. Why is the Fifth Bhumi called the Difficult to Conquer Bhumi? Because the two wisdoms, true wisdom and conventional wisdom (Paramartha-satya and Samvriti-satya), contradict each other and are extremely difficult to harmonize. Why is the Sixth Bhumi called the Manifest Bhumi? Because relying on the wisdom of dependent origination, the practice of Prajnaparamita (Perfection of Wisdom) is made manifest. Why is the Seventh Bhumi called the Far-Going Bhumi? Because it reaches the end of the stage of effort (Prayoga-marga). Why is the Eighth Bhumi called the Immovable Bhumi? Because all characteristic activities (Lakshana-gati) are immovable. Why is the Ninth Bhumi called the Good Wisdom Bhumi? Because the wisdom of eloquence (Pratibhana-jnana) is the most supreme. Why is the Tenth Bhumi called the Cloud of Dharma Bhumi? Because the wisdom of the general characteristic that conditions all dharmas serves as a treasury for all Dharani (Total Retention) and Samadhi (Concentration) gates, like a cloud. Also, because of the coarse and heavy.

重障如虛空云能覆障故。又法身圓滿故。

釋曰。何故初地名歡喜者。由於此時最初得自他利成就功能。聲聞證真實時唯得自利成就功能。非作利他。是故不得如是歡喜同諸菩薩。何故二地名離垢者。由於此地性戒成就。非如初地作意持戒。由遠離破戒垢性戒成就故。何故三地名照明。由於此中與三摩地三摩缽底常不相離。以不退故即于大乘法中得大光明。何故四地名焰者。由於此地得菩提分法行。由此行故一切煩惱及隨煩惱。皆為灰燼。何故五地名難勝者。由於此地出世真智是無分別。世智工巧論等是分別。應須具修此二相違極難然能具此二故名難勝。何故六地名現前者。於此地中得緣生行。由此智力故無分別行般若波羅蜜得現前故。諸法無染無凈。當得七地中有功用行。八地中無功用行。何故七地名遠行者。於此地中由方便行究竟故。由於一切相中得決了。有功用行故。何故八地名不動者。於一切相及一切法功用。此中皆得不動無分別心自然常流故。何故九地名善慧者。此慧善故名善慧。辯才智說名為慧。由此智故說名善慧。何故十地名法雲者。一切法總相緣智如雲。陀羅尼三摩提等門如水。即以此智為藏。如雲藏水。又如雲障覆虛空。此一切法總相緣智。覆諸粗重障亦爾。及圓滿法身故者。如雲普遍虛空

【現代漢語翻譯】現代漢語譯本重障就像虛空中的云，能夠覆蓋和阻礙（智慧）。此外，法身是圓滿的。

解釋：為什麼初地（Prathama-bhumi，歡喜地）被稱為『歡喜』呢？因為在這個階段，修行者最初獲得了自利和他利（Parartha）的成就功能。聲聞（Śrāvaka，小乘修行者）在證得真實時，僅僅獲得自利的成就功能，而不能利益他人。因此，他們無法獲得像菩薩（Bodhisattva）那樣的歡喜。為什麼二地（Vimala-bhumi，離垢地）被稱為『離垢』呢？因為在這個階段，修行者在自性戒（Prakrti-sila）方面獲得了成就，不像初地那樣需要刻意持戒。由於遠離了破戒的污垢，自性戒得以成就。為什麼三地（Prabhakari-bhumi，發光地）被稱為『照明』呢？因為在這個階段，修行者與三摩地（Samādhi，禪定）和三摩缽底（Samāpatti，等至）常常不相分離。由於不退轉，他們在大乘佛法中獲得了巨大的光明。為什麼四地（Arcismati-bhumi，焰慧地）被稱為『焰』呢？因為在這個階段，修行者獲得了菩提分法（Bodhipaksika-dharma）的修行。通過這種修行，一切煩惱（Klesha）以及隨煩惱（Upaklesha）都化為灰燼。為什麼五地（Sudurjaya-bhumi，難勝地）被稱為『難勝』呢？因為在這個階段，出世間的真智（Jnana）是無分別的，而世間的工巧論等是分別的。修行者需要同時具備這兩種相互對立的智慧，這是極其困難的，但他們能夠做到，因此被稱為『難勝』。為什麼六地（Abhimukhi-bhumi，現前地）被稱為『現前』呢？在這個階段，修行者獲得了緣生行（Pratītyasamutpāda）。由於這種智慧的力量，無分別的般若波羅蜜（Prajñāpāramitā，智慧到彼岸）得以現前。諸法（Dharma）既沒有染污，也沒有清凈。當修行者到達七地（Duramgama-bhumi，遠行地）時，是有功用行（Sasamsara）。在八地（Acala-bhumi，不動地）中，是無功用行（Anabhoga）。為什麼七地被稱為『遠行』呢？因為在這個階段，修行者通過方便行（Upaya）獲得了究竟的成就。由於對一切相（Lakshana）都獲得了決斷和了解，所以是有功用行。為什麼八地被稱為『不動』呢？對於一切相和一切法，所有的功用都已停止。在這個階段，修行者獲得了不動搖的、無分別的心，這種心自然而然地持續流動。為什麼九地（Sadhumati-bhumi，善慧地）被稱為『善慧』呢？因為這種智慧是善的，所以被稱為『善慧』。辯才和智慧被稱為『慧』。由於這種智慧，所以被稱為『善慧』。為什麼十地（Dharmamegha-bhumi，法雲地）被稱為『法雲』呢？一切法的總相緣智（Sarva-dharma-samanya-laksana-jnana）就像云一樣。陀羅尼（Dharani，總持）和三摩提等法門就像水一樣。這種智慧就像一個寶藏，就像雲中藏著水一樣。又像云遮蔽虛空一樣，這種一切法的總相緣智也遮蔽了粗重的障礙。以及圓滿法身的原因，就像云普遍覆蓋虛空一樣。

【English Translation】 English version Heavy obstacles are like clouds in the sky, capable of covering and obstructing (wisdom). Furthermore, the Dharmakaya (法身, Body of Dharma) is complete.

Explanation: Why is the first bhumi (Prathama-bhumi, Joyful Ground) called 'Joyful'? Because at this stage, the practitioner initially attains the accomplishment of benefiting both oneself and others (Parartha). When a Śrāvaka (聲聞, Hearer) attains truth, they only achieve the accomplishment of benefiting themselves, and cannot benefit others. Therefore, they cannot attain the same joy as Bodhisattvas (菩薩). Why is the second bhumi (Vimala-bhumi, Stainless Ground) called 'Stainless'? Because at this stage, the practitioner achieves accomplishment in natural precepts (Prakrti-sila), unlike the first bhumi where precepts are maintained intentionally. Because they are far from the defilement of breaking precepts, natural precepts are accomplished. Why is the third bhumi (Prabhakari-bhumi, Luminous Ground) called 'Illumination'? Because at this stage, the practitioner is constantly inseparable from Samādhi (三摩地, concentration) and Samāpatti (三摩缽底, attainment). Because they do not regress, they attain great light in the Mahayana Dharma. Why is the fourth bhumi (Arcismati-bhumi, Radiant Ground) called 'Flame'? Because at this stage, the practitioner attains the practice of Bodhipaksika-dharma (菩提分法, Wings to Enlightenment). Through this practice, all Kleshas (煩惱, afflictions) and Upakleshas (隨煩惱, secondary afflictions) are reduced to ashes. Why is the fifth bhumi (Sudurjaya-bhumi, Difficult to Conquer Ground) called 'Difficult to Conquer'? Because at this stage, the transcendental true wisdom (Jnana) is non-discriminating, while worldly skillful discourses are discriminating. The practitioner needs to simultaneously possess these two contradictory wisdoms, which is extremely difficult, but they are able to do so, hence it is called 'Difficult to Conquer'. Why is the sixth bhumi (Abhimukhi-bhumi, Manifest Ground) called 'Manifest'? At this stage, the practitioner attains Pratītyasamutpāda (緣生行, Dependent Origination). Due to the power of this wisdom, non-discriminating Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) is manifested. Dharmas (法) are neither defiled nor pure. When the practitioner reaches the seventh bhumi (Duramgama-bhumi, Far-Reaching Ground), it is with effort (Sasamsara). In the eighth bhumi (Acala-bhumi, Immovable Ground), it is without effort (Anabhoga). Why is the seventh bhumi called 'Far-Reaching'? Because at this stage, the practitioner attains ultimate accomplishment through skillful means (Upaya). Because they have attained decisive understanding of all Lakshanas (相, characteristics), it is with effort. Why is the eighth bhumi called 'Immovable'? For all Lakshanas and all Dharmas, all efforts have ceased. At this stage, the practitioner attains an unwavering, non-discriminating mind that naturally and continuously flows. Why is the ninth bhumi (Sadhumati-bhumi, Good Wisdom Ground) called 'Good Wisdom'? Because this wisdom is good, it is called 'Good Wisdom'. Eloquence and wisdom are called 'Wisdom'. Because of this wisdom, it is called 'Good Wisdom'. Why is the tenth bhumi (Dharmamegha-bhumi, Cloud of Dharma Ground) called 'Cloud of Dharma'? The Sarva-dharma-samanya-laksana-jnana (一切法的總相緣智, wisdom of the general characteristics of all dharmas) is like a cloud. Dharani (陀羅尼, mantras) and Samādhi, etc., are like water. This wisdom is like a treasure, just as clouds contain water. Also, just as clouds cover the sky, this wisdom of the general characteristics of all dharmas also covers heavy obstacles. And the reason for the complete Dharmakaya is like clouds universally covering the sky.

。菩薩身中法身圓滿亦爾。圓滿者即是普遍義。

得相章第三

論曰。得此等諸地云何可見。有四種相。一信解得。謂信解諸地故。二行得。謂得與地相應十種法行故。三通達得。謂于初地中通達法界時。通達一切地故。四成就得。謂修此諸地得究竟故。

釋曰。于中成就得者。若修此諸地至究竟故。是為成就應知。

修相章第四

論曰。修此等諸地云何可見。此諸菩薩于諸地中。修奢摩他毗缽舍那時。有五種修。所謂總集修。無相修。無功用修。熾然修。無厭足修。出生菩薩五種果。所謂一念念中消滅一切染濁依止故。二得出離種種想游於法樂故。三了知一切處無量無分限相法光明故。四所有清凈分因緣。不分別相而現行故。法身圓滿成就。五由展轉上上因所攝故。

釋曰。隨於一地中即有五種修。今當顯示。修奢摩他毗缽舍那。由五種修故並得成就。唸唸中消滅一切染濁依止者。何者名染濁。謂煩惱障智障。無始熏習種子彼障礙聚。由總相緣奢摩他毗缽舍那智故。得唸唸損減。此聚破散故名消滅。又復損減即是消滅。離種種相得法樂之樂者。于種種體相成立修多羅等。謂法中離種種想。於法樂中得樂。非謂余樂。此中樂者謂內樂故。復有別釋奢摩他毗缽舍那。於法中若受若

【現代漢語翻譯】現代漢語譯本：菩薩身中的法身圓滿也是如此。圓滿的意思就是普遍。

得相章第三

論曰：如何才能觀察到獲得這些地（Bhumi，菩薩修行的階段）？有四種相：一是信解得，即通過信解諸地而獲得；二是行得，即獲得與諸地相應的十種法行而獲得；三是通達得，即在初地中通達法界時，通達一切地；四是成就得，即修習這些地達到究竟而獲得。

釋曰：其中，成就得是指修習這些地達到究竟，應當知道這就是成就。

修相章第四

論曰：如何才能觀察到修習這些地？這些菩薩在諸地中修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）時，有五種修：一是總集修，二是無相修，三是無功用修，四是熾然修，五是無厭足修。由此產生菩薩的五種果：一是念念之中消滅一切染濁的依止；二是得出離種種想，游於法樂；三是了知一切處無量無分限相的法光明；四是所有清凈分的因緣，不分別相而現行，法身圓滿成就；五是由展轉上上的因所攝持。

釋曰：隨於一地中即有五種修。現在應當顯示。修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），由於五種修的緣故，能夠得到成就。唸唸之中消滅一切染濁依止，什麼是染濁？指的是煩惱障和智障，以及無始以來的熏習種子和這些障礙的聚集。通過總相緣的奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）的智慧，能夠唸唸損減這些障礙的聚集，使之破散，所以稱為消滅。進一步說，損減就是消滅。離開種種相而得到法樂的快樂，對於種種體相成立的修多羅（Sūtra，經）等，指的是在法中離開種種想，在法樂中得到快樂，而不是其他的快樂。這裡的快樂指的是內樂。還有其他的解釋，奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）在法中如果感受或

【English Translation】 English version: The Dharmakāya (法身) perfection within a Bodhisattva's (菩薩) body is also like this. 'Perfection' means 'universality'.

Chapter 3: On Obtaining the Characteristics

Treatise: How can the attainment of these Bhumis (地, stages of Bodhisattva practice) be observed? There are four types of characteristics: first, attainment through faith and understanding, which means attaining through faith and understanding of the Bhumis; second, attainment through practice, which means attaining through obtaining the ten types of Dharma practices corresponding to the Bhumis; third, attainment through penetration, which means penetrating all Bhumis when penetrating the Dharmadhātu (法界, the realm of Dharma) in the first Bhumi; fourth, attainment through accomplishment, which means attaining the ultimate through cultivating these Bhumis.

Explanation: Among these, attainment through accomplishment refers to cultivating these Bhumis to the ultimate, which should be known as accomplishment.

Chapter 4: On the Characteristics of Cultivation

Treatise: How can the cultivation of these Bhumis be observed? When these Bodhisattvas cultivate Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation) in the Bhumis, there are five types of cultivation: namely, comprehensive cultivation, non-characteristic cultivation, effortless cultivation, intense cultivation, and insatiable cultivation. From this arise five fruits for the Bodhisattva: first, in every moment of thought, eliminating all defiled attachments; second, attaining liberation from various thoughts and dwelling in the joy of Dharma; third, understanding the Dharma light of immeasurable and limitless characteristics in all places; fourth, all pure causal conditions manifest without discriminating characteristics, and the Dharmakāya (法身) is perfectly accomplished; fifth, being sustained by the causes of progressive advancement.

Explanation: Within each Bhumi, there are five types of cultivation. Now, we shall explain. Cultivating Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation) leads to accomplishment through the five types of cultivation. 'Eliminating all defiled attachments in every moment of thought' - what is meant by 'defilement'? It refers to the afflictive obscurations (煩惱障) and cognitive obscurations (智障), as well as the seeds of beginningless habitual tendencies and the accumulation of these obscurations. Through the wisdom of Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation) that focuses on the general characteristics, these accumulations of obscurations are diminished in every moment of thought, broken apart, and thus called 'elimination'. Furthermore, diminishing is equivalent to elimination. 'Attaining the joy of Dharma by separating from various characteristics' refers to the Sūtras (修多羅, scriptures) and other teachings established upon various forms and characteristics. It means separating from various thoughts within the Dharma and attaining joy within the joy of Dharma, not other joys. The joy here refers to inner joy. There is another explanation: if Śamatha (奢摩他, calming meditation) and Vipaśyanā (毗缽舍那, insight meditation) experience or

覺若觀。非顯著粗淺領納順行。然唯以憶念光明細領納細順行。一切處無量無分限相者。無十方分限了知。一切光明者如善誦經書。心即明瞭故。于清凈分中無分別相現前者。謂與所應成就相應此清凈分中無分別相而現前故。佛果即是所應成就。及法身圓滿成就。最上上因所攝故者。于中圓滿者。謂第十地。成就者。第十一佛地。此中所有法身最上上因所攝者。由此一切因出生佛地。是故得為最勝。

論曰。於十地中修十波羅蜜各有增上。六地中六波羅蜜如前說。后四地中有四波羅蜜。方便善巧波羅蜜。六波羅蜜所聚集善根。與一切眾生共之。迴向阿耨多羅三藐三菩提故。愿波羅蜜者發起未來世種種愿。諸波羅蜜因緣此能引攝故。力波羅蜜者由思量修習等力六波羅蜜得相續現行故。智波羅蜜者此成立六波羅蜜智。得自受用法樂。及成就眾生故。複次此四波羅蜜是般若波羅蜜中無分別智后所得智攝。應知。複次諸十地中一切波羅蜜非不修行。此諸地法門為諸波羅蜜藏所攝。

釋曰。於十地中修十波羅蜜各有增上者。於十地經中說初地檀波羅蜜增勝。乃至十地智波羅蜜增勝。是故以增勝故十地中說十波羅蜜。於一切地中一切波羅蜜亦皆修習。六地中六波羅蜜者。如次第顯示。初檀波羅蜜乃至第六般若波羅蜜。

【現代漢語翻譯】現代漢語譯本：覺若觀（一種觀照方式）。並非以顯著粗淺的方式領納和順行，而是僅僅以憶念光明，細微地領納和細微地順行。所謂『一切處無量無分限相』，是指沒有十方分界的了知。所謂『一切光明』，就像善於誦讀經書，心中自然明瞭。所謂『于清凈分中無分別相現前者』，是指與所應成就的果位相對應，因此在這種清凈分中沒有分別相顯現。佛果就是所應成就的，以及法身圓滿的成就，因為它被最上上的因所攝持。所謂『于中圓滿者』，是指第十地。所謂『成就者』，是指第十一佛地。此中所有法身被最上上的因所攝持，因為一切因都由此出生佛地，所以它才被稱為最殊勝。

論曰：在十地中修習十波羅蜜，各有增上。第六地中的六波羅蜜如前所述。后四地中有四波羅蜜：方便善巧波羅蜜（善用方法和技巧達到解脫的智慧），它聚集了六波羅蜜所產生的善根，並將之與一切眾生共同分享，迴向于阿耨多羅三藐三菩提（無上正等正覺）的緣故。愿波羅蜜（通過願力實現目標的智慧），發起未來世的種種願望，因為諸波羅蜜是其因緣，能夠引導和攝持。力波羅蜜（通過力量克服困難的智慧），通過思量、修習等力量，使六波羅蜜得以相續不斷地現行。智波羅蜜（根本的智慧），它成就了六波羅蜜的智慧，從而獲得自受用法樂，併成就眾生。此外，這四波羅蜜是般若波羅蜜（通過理解事物真實本性而達到解脫的智慧）中無分別智后所獲得的智慧所攝持，應當知曉。此外，在諸十地中，一切波羅蜜並非不修行，這些地法門都被諸波羅蜜藏所攝持。

釋曰：在十地中修習十波羅蜜，各有增上，在《十地經》中說，初地檀波羅蜜（佈施的智慧）增勝，乃至十地智波羅蜜增勝。因此，因為增勝的緣故，十地中才說十波羅蜜。在一切地中，一切波羅蜜也都會修習。六地中的六波羅蜜，如次第顯示，從初地檀波羅蜜，乃至第六地般若波羅蜜。

【English Translation】 English version: Awareness, if observed, is not a conspicuous, coarse, receptive, or compliant practice. Rather, it is solely through the recollection of luminosity that subtle reception and subtle compliance occur. The 'aspect of limitlessness and indivisibility in all places' refers to the absence of knowing with the limitations of the ten directions. 'All luminosity' is like being skilled in reciting scriptures, where the mind immediately understands. 'The absence of differentiating aspects appearing in the realm of purity' means that it corresponds to the fruit that should be attained; therefore, in this realm of purity, no differentiating aspects appear. Buddhahood is what should be attained, as well as the perfect accomplishment of the Dharmakaya (the body of the Dharma), because it is encompassed by the supreme cause. 'Perfected within' refers to the tenth Bhumi (stage of a Bodhisattva's path). 'Accomplished' refers to the eleventh Buddha-Bhumi (Buddha stage). All Dharmakaya contained within this is encompassed by the supreme cause, because all causes give rise to the Buddha-Bhumi; therefore, it is considered the most supreme.

Treatise: In the ten Bhumis (stages of a Bodhisattva's path), the ten Paramitas (perfections) are cultivated, each with increasing excellence. The six Paramitas in the sixth Bhumi are as previously described. The latter four Bhumis contain four Paramitas: Upaya-kausalya Paramita (perfection of skillful means), which gathers the roots of virtue accumulated by the six Paramitas and shares them with all sentient beings, dedicating them to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Pranidhana Paramita (perfection of vows) generates various vows for future lives, as the Paramitas are the cause and condition for this, capable of guiding and encompassing. Bala Paramita (perfection of strength) enables the continuous manifestation of the six Paramitas through the power of contemplation, practice, and so on. Jnana Paramita (perfection of wisdom) establishes the wisdom of the six Paramitas, thereby attaining the bliss of self-enjoyment of the Dharma and accomplishing the welfare of sentient beings. Furthermore, these four Paramitas are encompassed by the wisdom attained after non-discriminating wisdom in Prajna Paramita (perfection of wisdom), it should be known. Moreover, in all the ten Bhumis, all Paramitas are not unpracticed; these Dharma gates of the Bhumis are encompassed by the treasury of all Paramitas.

Commentary: In the ten Bhumis, the ten Paramitas are cultivated, each with increasing excellence. In the 'Ten Bhumi Sutra', it is said that Dana Paramita (perfection of generosity) is supreme in the first Bhumi, and Jnana Paramita is supreme in the tenth Bhumi. Therefore, because of their increasing excellence, the ten Paramitas are mentioned in the ten Bhumis. In all the Bhumis, all Paramitas are also practiced. The six Paramitas in the six Bhumis are displayed in order, from Dana Paramita in the first Bhumi to Prajna Paramita in the sixth Bhumi.

如是等義如十地經中說。此中不具足如前說。后四地中有四波羅蜜者。由隨於何處說六波羅蜜。即彼處方便善巧等四波羅蜜皆在其中。若說十波羅蜜。彼中唯以無分別智為般若波羅蜜。后得智攝余方便善巧等四波羅蜜。是故於后四地中修四波羅蜜得成。論說善巧方便波羅蜜中。與一切眾生共者。于中所有善得與眾生共。今當顯示諸愿求無上菩提者。皆欲作一切眾生利益事。要正覺菩提方得此欲。是故諸有思量所有善根皆迴向。為作一切眾生利益事。此名與一切眾生共。又善巧方便者。即顯悲智。六波羅蜜所聚集善根。由悲故與一切眾生共。由智故不迴向釋梵等果報。是故由此智故不起煩惱。及不捨生死。于中不染。得成方便善巧故名方便善巧波羅蜜。由起種種願力故得種種波羅蜜因緣。是名愿波羅蜜。未來中者未來世因相故名未來中。住此因中為彼未來故作種種愿。有修多羅中說二種力。謂思量力及修習力。雖無修習力。以思量力故與諸波羅蜜相應。故得諸波羅蜜相續現行。此是力波羅蜜業事。如所顯示諸波羅蜜皆是智所建立。此是智波羅蜜即是無分別般若波羅蜜自性。若為自受用法樂。及為成就同法眾生故。名成立諸波羅蜜。此法門為諸波羅蜜藏所攝者。此中波羅蜜藏者。謂一切大乘法此十地法門是波羅蜜藏所攝。

【現代漢語翻譯】現代漢語譯本：如是等等的意義在《十地經》（Dashabhumika Sutra）中有所闡述。這裡沒有完全具備，如前所述。後面的四地中有四種波羅蜜（paramita，度，到達彼岸），因為無論在何處宣說六波羅蜜，方便善巧等四種波羅蜜都包含在其中。如果宣說十波羅蜜，那麼其中只有無分別智是般若波羅蜜（prajnaparamita，智慧度）。后得智則包含其餘的方便善巧等四種波羅蜜。因此，在後面的四地中修習四種波羅蜜就能成就。論中說，善巧方便波羅蜜中，與一切眾生共同的，是指所有善行都與眾生共同分享。現在應當說明，所有愿求無上菩提（anuttara-samyak-sambodhi，無上正等正覺）的人，都希望做利益一切眾生的事情。只有證得正覺菩提才能實現這個願望。因此，所有思量過的善根都回向，爲了做利益一切眾生的事情，這叫做與一切眾生共同。另外，善巧方便就是顯現悲智。六波羅蜜所聚集的善根，因為悲心而與一切眾生共同分享，因為智慧而不迴向于釋（Shakra，帝釋天）、梵（Brahma，梵天）等果報。因此，由於這種智慧，不會生起煩惱，也不會捨棄生死，于其中不被染污，才能成就方便善巧，所以叫做方便善巧波羅蜜。由於發起種種願力，才能得到種種波羅蜜的因緣，這叫做愿波羅蜜。『未來中』是指未來世的因相，因此叫做『未來中』。安住于這個因中，爲了那個未來而作種種愿。有些修多羅（sutra，經）中說了兩種力，即思量力和修習力。即使沒有修習力，由於思量力的緣故，也能與諸波羅蜜相應，因此能使諸波羅蜜相續現行。這是力波羅蜜的業事。如所顯示，諸波羅蜜都是由智慧所建立的。這個智慧就是智波羅蜜，也就是無分別般若波羅蜜的自性。如果爲了自己受用法樂，以及爲了成就同修佛法的眾生，就叫做成立諸波羅蜜。這個法門為諸波羅蜜藏所攝，這裡所說的波羅蜜藏，是指一切大乘法，這十地法門是波羅蜜藏所攝的。

【English Translation】 English version: Such meanings are explained in the Dashabhumika Sutra (Ten Bhumi Sutra). It is not fully elaborated here, as mentioned before. In the latter four Bhumis (stages), there are four Paramitas (perfections), because wherever the six Paramitas are taught, the four Paramitas such as skillful means are included. If the ten Paramitas are taught, then only non-discriminating wisdom is Prajnaparamita (Perfection of Wisdom). Subsequent wisdom includes the remaining four Paramitas such as skillful means. Therefore, by cultivating the four Paramitas in the latter four Bhumis, one can achieve them. The treatise states that in the Skillful Means Paramita, sharing with all sentient beings means that all good deeds are shared with sentient beings. Now, it should be explained that all those who aspire to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) wish to benefit all sentient beings. Only by attaining perfect enlightenment can this wish be fulfilled. Therefore, all contemplated roots of virtue are dedicated to benefiting all sentient beings, and this is called sharing with all sentient beings. Furthermore, skillful means manifest compassion and wisdom. The roots of virtue accumulated by the six Paramitas are shared with all sentient beings due to compassion, and due to wisdom, they are not dedicated to the rewards of Shakra (Lord Indra) and Brahma (the Creator). Therefore, due to this wisdom, afflictions do not arise, and one does not abandon Samsara (cycle of rebirth), remaining undefiled within it, thus achieving skillful means, hence the name Skillful Means Paramita. By generating various vows, one obtains the causes and conditions for various Paramitas, and this is called the Vow Paramita. 'In the future' refers to the aspect of causes in the future, hence the name 'in the future.' Abiding in this cause, one makes various vows for that future. Some Sutras (discourses) speak of two kinds of power: the power of contemplation and the power of cultivation. Even without the power of cultivation, due to the power of contemplation, one can be in accordance with the Paramitas, thus enabling the continuous manifestation of the Paramitas. This is the activity of the Power Paramita. As shown, all Paramitas are established by wisdom. This wisdom is the Wisdom Paramita, which is the nature of non-discriminating Prajnaparamita. If it is for enjoying the Dharma bliss for oneself and for helping fellow practitioners to achieve, it is called establishing the Paramitas. This Dharma gate is included in the treasury of Paramitas. The treasury of Paramitas here refers to all Mahayana (Great Vehicle) teachings, and this teaching of the ten Bhumis is included in the treasury of Paramitas.

非聲聞藏所攝故。一切波羅蜜于諸地修習得成。此諸地法門最高大故。一切諸佛遍一切佛剎中演說。又此法門勝故。于最初時及於最勝處說。最牢固住處說。以其勝故。故言勝。

修時章第五

論曰。複次于幾時修此諸地得圓滿。有五種人於三阿僧祇劫中。謂信行地人初阿僧祇劫凈心行有相行無相行六種地及七地。第二阿僧祇劫。即此無相中無功用行已上。乃至十地第三阿僧祇劫修行圓滿此中有偈。

凈妙勝上力　　牢固心轉勝　菩薩三僧祇　　說名正修行

釋曰。五種人三阿僧祇者。于中信行者。謂于彼義中依信而行故。此地初阿僧祇滿。此阿僧祇滿已得凈心地。通達真如故。即此凈心行。於十地中六地已還有相行。第七地無相有功用行。即得第二阿僧祇滿。若入八地得無功用行。然未成就彼無功用行。九地十地得滿此無功用行。此人是第三阿僧祇劫。即此一人成立五種。如須陀洹斯陀含阿那含等。隨位處差別故。如所說三阿僧祇滿得菩提。于無始生死中修行施等。及逢值諸佛齊何已來。說為三阿僧祇劫。此義偈中顯示。凈妙勝上力者。謂得善根力及願力。于中善根力者。散亂等不能破壞應知。願力者。恒與善友同聚應知。牢固心轉勝者。謂發起牢固心。及修行轉勝。于中牢固心者。善友

【現代漢語翻譯】現代漢語譯本：因為不屬於聲聞藏所包含的內容，所以一切波羅蜜（paramita，到彼岸）在各個菩薩地（bhumi）的修習中得以成就。這些菩薩地的法門最為崇高偉大，所以一切諸佛在遍佈一切佛剎（Buddha-kshetra，佛的國土）中演說。而且此法門殊勝，所以在最初之時以及最殊勝之處宣說，在最牢固的住處宣說，因為它殊勝的緣故，所以稱之為勝。

修時章第五

論曰：再者，修習這些菩薩地需要多久才能圓滿？有五種人在三個阿僧祇劫（asamkhya-kalpa，無數大劫）中修習。所謂信行地（adhimukti-caryabhumi）的人，在第一個阿僧祇劫中，修習凈心地（shuddha-adhimukti-citta-bhumi）、有相行（salaksana-carya）、無相行（nirlaksana-carya）這六種地以及第七地。在第二個阿僧祇劫中，從無相行中的無功用行（anabhisamskara-carya）開始，直到第十地。在第三個阿僧祇劫中，修行圓滿。其中有偈頌說：

『凈妙勝上力，牢固心轉勝，菩薩三僧祇，說名正修行。』

釋曰：五種人三個阿僧祇劫，其中信行者，是指對於那個意義，依靠信心而行。此地在第一個阿僧祇劫圓滿。此阿僧祇劫圓滿后，得到凈心地，通達真如（tathata，事物的真實如是）。即此凈心行，在十地中的六地之前，還是有相行。第七地是無相有功用行。即得到第二個阿僧祇劫圓滿。如果進入第八地，得到無功用行，然而尚未成就那個無功用行。第九地、第十地得到圓滿此無功用行。此人是第三個阿僧祇劫。即此一人成立五種，如須陀洹（srotapanna，入流者）、斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）等，隨著位次的差別。如所說三個阿僧祇劫圓滿得到菩提（bodhi，覺悟）。在無始生死中修行佈施等，以及逢值諸佛，從何時開始，說為三個阿僧祇劫。此義在偈頌中顯示。『凈妙勝上力』，是指得到善根力以及願力。其中善根力，是指散亂等不能破壞，應當知道。願力，是指恒常與善友同聚，應當知道。『牢固心轉勝』，是指發起牢固的心，以及修行更加殊勝。其中牢固的心，是指善友。

【English Translation】 English version: Because it is not included in the Sravaka-pitaka (collection of teachings for disciples), all Paramitas (perfections) are accomplished through cultivation in the various Bhumis (stages of a Bodhisattva's path). These Dharma-gates of the Bhumis are the most supreme and great, therefore all Buddhas expound them throughout all Buddha-kshetras (Buddha-fields). Moreover, this Dharma-gate is superior, therefore it is taught at the very beginning and in the most excellent places, and taught in the most secure abodes. Because of its superiority, it is called 'superior'.

Chapter Five on the Time of Cultivation

Treatise: Furthermore, how long does it take to cultivate these Bhumis to perfection? There are five types of people who cultivate for three asamkhya-kalpas (incalculable eons). The person in the Adhimukti-caryabhumi (stage of faith-conduct) spends the first asamkhya-kalpa cultivating the Shuddha-adhimukti-citta-bhumi (stage of pure intention), Salaksana-carya (conduct with characteristics), and Nirlaksana-carya (conduct without characteristics), these six Bhumis and the seventh Bhumi. In the second asamkhya-kalpa, starting from the Anabhisamskara-carya (conduct without effort) within the Nirlaksana-carya, up to the tenth Bhumi. In the third asamkhya-kalpa, cultivation is perfected. There is a verse in this:

'Purity, subtlety, superiority, supreme power, firm and increasingly excellent mind, Bodhisattvas' three asamkhya-kalpas, are called true cultivation.'

Explanation: The five types of people and three asamkhya-kalpas, among them, the person of faith-conduct, refers to relying on faith to act in that meaning. This Bhumi is completed in the first asamkhya-kalpa. After this asamkhya-kalpa is completed, one attains the Shuddha-adhimukti-citta-bhumi (stage of pure intention), understanding Tathata (suchness, the true nature of things). This pure intention conduct, before the sixth Bhumi in the ten Bhumis, is still conduct with characteristics. The seventh Bhumi is conduct without characteristics but with effort. One attains the completion of the second asamkhya-kalpa. If one enters the eighth Bhumi, one attains conduct without effort, but one has not yet accomplished that conduct without effort. The ninth and tenth Bhumis attain the completion of this conduct without effort. This person is in the third asamkhya-kalpa. This one person establishes five types, such as Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), etc., according to the differences in their positions. As it is said, three asamkhya-kalpas are completed to attain Bodhi (enlightenment). From what point in beginningless samsara (cycle of birth and death) is the cultivation of giving, etc., and encountering Buddhas, called three asamkhya-kalpas? This meaning is shown in the verse. 'Purity, subtlety, superiority, supreme power', refers to attaining the power of good roots and the power of vows. Among them, the power of good roots means that distractions, etc., cannot destroy it, it should be known. The power of vows means that one is always gathered with good friends, it should be known. 'Firm and increasingly excellent mind', refers to arousing a firm mind and cultivation becoming more excellent. Among them, the firm mind refers to good friends.

力故。不捨菩提心應知。行轉勝者。謂現在及後生生中。善根增長無有退減應知。余句可解釋。因果修差別勝相竟。

攝大乘論釋論卷第七大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第八

世親菩薩造

隋天竺三藏笈多共行矩等譯

增上戒學勝相勝語第六

論曰。如是說因果修差別已。此中增上戒勝相云何可見。如經說。菩薩地中諸菩薩所受禁戒。若略說有四種勝相故名勝相應知。謂差別勝相。共不共學處勝相。曠大勝相。甚深勝相。此中差別勝相者。謂守護戒。攝善法戒。利益眾生戒故。于中守護戒是餘二戒住處應知。攝善法戒是出生佛法住處。利益眾生戒是成熟眾生住處應知。共學者。聲聞及菩薩等。性罪不行故。不共學者。謂遮罪不行故。此學處或於聲聞是犯。菩薩非犯。或有于菩薩是犯聲聞非犯。菩薩學處。謂身口意。聲聞學處。謂唯身口。是故菩薩心亦是犯非餘聲聞等。略說但是攝受一切眾生無罪過身口意業菩薩一切所應行者。于彼皆應學之。即是共不共學處應知。

釋曰。云何得知菩薩學處與聲聞差別。言品類差別者。由聲聞等唯有一守護戒。無攝善法戒及利益眾生戒。共不共學處戒者。于中性罪。謂殺生等是為共。掘地

【現代漢語翻譯】現代漢語譯本：因為有力量的緣故，應當知道不捨棄菩提心。行為上的殊勝，是指現在以及後世的生生世世中，善根增長而沒有退減。其餘的語句可以自行解釋。以上是因、果、修行上的差別殊勝之處的總結。

《攝大乘論釋論》卷第七大正藏第31冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第八

世親菩薩造

隋朝天竺三藏笈多與行矩等人共同翻譯

增上戒學殊勝之處的殊勝言語第六

論曰：如是說完了因、果、修行的差別之後，這其中增上戒的殊勝之處如何才能顯現呢？如經中所說，菩薩地中的諸位菩薩所受持的禁戒，如果簡略地說，有四種殊勝之處，因此稱為殊勝相應當知道。這四種殊勝之處是：差別殊勝之處、共與不共學處殊勝之處、曠大殊勝之處、甚深殊勝之處。這其中差別殊勝之處是指：守護戒、攝善法戒、利益眾生戒。其中守護戒是其餘二戒的住處應當知道。攝善法戒是出生佛法的住處。利益眾生戒是成熟眾生的住處應當知道。共同學處是指聲聞（Śrāvakā，聽聞佛陀教誨而修行的人）以及菩薩（Bodhisattva，立志成佛的修行者）等，對於自性罪不行持。不共學處是指遮罪不行持。這種學處，或者對於聲聞來說是犯戒，菩薩不是犯戒；或者對於菩薩來說是犯戒，聲聞不是犯戒。菩薩的學處包括身、口、意，聲聞的學處僅僅包括身、口。因此菩薩的心也是犯戒，而其餘的聲聞等不是。簡略地說，就是攝受一切眾生，沒有罪過的身口意業，菩薩一切所應當行持的，對於這些都應當學習。這就是共與不共學處應當知道。

釋曰：如何得知菩薩的學處與聲聞的差別呢？從品類的差別來說，由於聲聞等只有一種守護戒，沒有攝善法戒以及利益眾生戒。共與不共學處戒是指，其中的自性罪，比如殺生等，是為共同的。掘地

【English Translation】 English version: Therefore, one should know that the Bodhicitta (bodhi-citta, the mind of enlightenment) should not be abandoned because of strength. The superiority of practice means that in the present and future lives, the roots of goodness increase without diminishing. The remaining sentences can be explained by oneself. The above is a summary of the differences and superiorities in cause, effect, and practice.

Śrāvakayāna-saṃgraha-bhāṣya, Volume 7 Taisho Tripitaka, Volume 31, No. 1596, Śrāvakayāna-saṃgraha-bhāṣya

Śrāvakayāna-saṃgraha-bhāṣya, Volume 8

Composed by Bodhisattva Vasubandhu (Vasubandhu, an influential Buddhist monk and scholar)

Translated by Gupta (Gupta, a Buddhist monk and translator from India) and others during the Sui Dynasty

The Sixth Discourse on the Superior Words of the Superior Discipline of Increased Learning

The Treatise says: Having thus spoken of the differences in cause, effect, and practice, how can the superiority of the increased discipline be seen in this? As it is said in the Sutras, the precepts upheld by the Bodhisattvas (Bodhisattva, one who seeks enlightenment) in the Bodhisattva grounds, if briefly stated, have four kinds of superiorities, hence they are called superior corresponding. These four superiorities are: the superiority of difference, the superiority of shared and unshared grounds of learning, the superiority of vastness, and the superiority of profundity. Among these, the superiority of difference refers to: the precept of guarding, the precept of gathering good dharmas, and the precept of benefiting sentient beings. Among these, the precept of guarding is the dwelling place of the other two precepts, it should be known. The precept of gathering good dharmas is the dwelling place for the birth of the Buddha-dharma. The precept of benefiting sentient beings is the dwelling place for maturing sentient beings, it should be known. Shared grounds of learning refer to Śrāvakas (Śrāvakā, a disciple who listens to the teachings) and Bodhisattvas, etc., not engaging in natural transgressions. Unshared grounds of learning refer to not engaging in prohibited transgressions. This ground of learning, or for Śrāvakas it is a transgression, but for Bodhisattvas it is not a transgression; or for Bodhisattvas it is a transgression, but for Śrāvakas it is not a transgression. The Bodhisattva's ground of learning includes body, speech, and mind; the Śrāvaka's ground of learning includes only body and speech. Therefore, the Bodhisattva's mind is also a transgression, but the other Śrāvakas, etc., are not. Briefly speaking, it is to embrace all sentient beings, without sinful actions of body, speech, and mind. All that a Bodhisattva should practice, for these one should learn. This is the shared and unshared ground of learning, it should be known.

The Commentary says: How can one know the difference between the Bodhisattva's ground of learning and the Śrāvaka's? From the difference in categories, because Śrāvakas, etc., only have one precept of guarding, without the precept of gathering good dharmas and the precept of benefiting sentient beings. The shared and unshared precepts refer to natural transgressions, such as killing, which are shared. Digging the ground

斷草等制罪。是不共。此後學處於聲聞有罪菩薩無罪。如聲聞于夏中行是犯。菩薩見有眾生利益事不去是犯。攝受一切眾生無罪過者。攝一切眾生而無罪過。非如以女色等與之。雖是攝受。然非無罪過業。為離此過故應說以無罪過攝故。心亦是犯者。如害覺等。但起覺時即是菩薩罪。非聲聞故。此增上戒等三學。即是波羅蜜體性。何故復更建立三學。此與波羅蜜差別義。今當顯示。由展轉相因故別立諸學處。依戒故生定。依定故生慧。

論曰。曠大差別者。復有四種曠大故。一種種無量學曠大。二攝無量福德曠大。三攝一切眾生利樂心曠大。四阿耨多羅三藐三菩提住處曠大。

釋曰。種種無量學處曠大者。諸菩薩學處亦種種。亦無量。以于眾生行教化及作攝事故。攝無量福德者。由攝諸菩薩福德資糧不可測量。聲聞不爾。攝一切眾生利樂意者。于中勸令修善。是利益意。此人以此善故。若於果時當得福報。此名安樂意。阿耨多羅三藐三菩提住處曠大者。阿耨多羅三藐三菩提住此戒而得。聲聞戒不爾。

論曰。甚深差別者。若菩薩以如是等方便善巧。行殺生等十種惡業。然不得罪。生無量福。疾證阿耨多羅三藐三菩提。又變化身口業。應知是菩薩甚深戒。或為國王顯示種種逼惱眾生事。以此成立眾生

【現代漢語翻譯】現代漢語譯本斷草等制罪（duàn cǎo děng zhì zuì）：指類似於割斷草等微小行為所制定的罪過，是不共的（bù gòng de）：指菩薩戒律中不與聲聞乘共通的部分。此後學處（cǐ hòu xué chù）：指菩薩戒律中高於聲聞戒律的部分，對於聲聞乘來說是有罪的，但對於菩薩來說則無罪。例如，聲聞乘在夏季雨季期間外出行走是犯戒的，但菩薩如果看到有利益眾生的事情，不去行動就是犯戒的。攝受一切眾生無罪過者（shè shòu yī qiē zhòng shēng wú zuì guò zhě）：指攝受一切眾生，並且沒有罪過的行為。攝一切眾生而無罪過（shè yī qiē zhòng shēng ér wú zuì guò）：指攝受一切眾生，並且沒有罪過的行為，而不是像用女色等來攝受眾生那樣，雖然也是攝受，但並非沒有罪過的行為。爲了避免這種過失，應該說以無罪過攝故（yīng shuō yǐ wú zuì guò shè gù）。心亦是犯者（xīn yì shì fàn zhě）：指僅僅是心念上的犯戒，例如產生害覺等念頭。但凡生起這種念頭，對於菩薩來說就是罪過，但對於聲聞乘來說則不是。此增上戒等三學（cǐ zēng shàng jiè děng sān xué）：指增上戒學、增上定學、增上慧學這三種學問，即是波羅蜜（bō luó mì）的體性。為什麼還要另外建立三學呢？這三學與波羅蜜的差別意義，現在應當顯示。由於輾轉相因的緣故，所以特別建立各種學處。依靠戒律才能產生禪定，依靠禪定才能產生智慧。論曰（lùn yuē）：曠大差別者（kuàng dà chā bié zhě）：指菩薩戒律與聲聞戒律之間存在著廣大的差別。復有四種曠大故（fù yǒu sì zhǒng kuàng dà gù）：有四種廣大的原因。一種種無量學曠大（yī zhǒng zhǒng wú liàng xué kuàng dà）：指菩薩的學處種類繁多，數量無量，所以是廣大的。二攝無量福德曠大（èr shè wú liàng fú dé kuàng dà）：指菩薩戒律能夠攝集無量的福德，所以是廣大的。三攝一切眾生利樂心曠大（sān shè yī qiē zhòng shēng lì lè xīn kuàng dà）：指菩薩戒律能夠攝集一切眾生的利益和安樂之心，所以是廣大的。四阿耨多羅三藐三菩提住處曠大（sì ā nòu duō luó sān miǎo sān pú tí zhù chù kuàng dà）：指阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）的住處是廣大的。釋曰（shì yuē）：種種無量學處曠大者（zhǒng zhǒng wú liàng xué chù kuàng dà zhě）：指菩薩的學處種類繁多，數量無量。因為菩薩要對眾生進行教化和攝受的緣故。攝無量福德者（shè wú liàng fú dé zhě）：指菩薩戒律能夠攝集無量的福德資糧，這是不可測量的，而聲聞乘則不是這樣。攝一切眾生利樂意者（shè yī qiē zhòng shēng lì lè yì zhě）：指菩薩戒律能夠攝集一切眾生的利益和安樂之心。勸令修善（quàn lìng xiū shàn）：勸導眾生修習善法，這是利益的意願。此人以此善故（cǐ rén yǐ cǐ shàn gù）：這個人因為修習善法的緣故，若於果時當得福報（ruò yú guǒ shí dāng dé fú bào）：如果在未來得到果報的時候，此名安樂意（cǐ míng ān lè yì）：這就叫做安樂的意願。阿耨多羅三藐三菩提住處曠大者（ā nòu duō luó sān miǎo sān pú tí zhù chù kuàng dà zhě）：指阿耨多羅三藐三菩提的住處是廣大的。阿耨多羅三藐三菩提住此戒而得（ā nòu duō luó sān miǎo sān pú tí zhù cǐ jiè ér dé）：阿耨多羅三藐三菩提是依靠此戒律而獲得的，聲聞戒則不是這樣。論曰（lùn yuē）：甚深差別者（shèn shēn chā bié zhě）：指菩薩戒律與聲聞戒律之間存在著甚深的差別。若菩薩以如是等方便善巧（ruò pú sà yǐ rú shì děng fāng biàn shàn qiǎo）：如果菩薩以這樣的方便善巧，行殺生等十種惡業（xíng shā shēng děng shí zhǒng è yè）：做殺生等十種惡業，然不得罪（rán bù dé zuì）：卻不會因此而獲罪，生無量福（shēng wú liàng fú）：反而會產生無量的福德，疾證阿訇多羅三藐三菩提（jí zhèng ā nòu duō luó sān miǎo sān pú tí）：迅速證得阿訇多羅三藐三菩提。又變化身口業（yòu biàn huà shēn kǒu yè）：又變化身口意三業，應知是菩薩甚深戒（yīng zhī shì pú sà shèn shēn jiè）：應當知道這是菩薩甚深的戒律。或為國王顯示種種逼惱眾生事（huò wèi guó wáng xiǎn shì zhǒng zhǒng bī nǎo zhòng shēng shì）：或者爲了國王而顯示種種逼迫惱害眾生的事情，以此成立眾生（yǐ cǐ chéng lì zhòng shēng）：以此來成就眾生。

【English Translation】 English version 'Breaking grass, etc., constitutes a transgression.' This is 'uncommon' (bù gòng de): referring to the part of the Bodhisattva precepts that is not shared with the Śrāvaka Vehicle. 'Thereafter, the learning place' (cǐ hòu xué chù): refers to the part of the Bodhisattva precepts that is higher than the Śrāvaka precepts; it is a transgression for the Śrāvakas, but not for the Bodhisattvas. For example, it is a transgression for a Śrāvaka to walk outside during the summer rainy season, but it is a transgression for a Bodhisattva not to act when seeing something that benefits sentient beings. 'Those who gather all sentient beings without transgression' (shè shòu yī qiē zhòng shēng wú zuì guò zhě): refers to the act of gathering all sentient beings without any transgression. 'Gathering all sentient beings without transgression' (shè yī qiē zhòng shēng ér wú zuì guò): refers to gathering all sentient beings without any transgression, not like using female allurements, etc., to gather sentient beings, which, although also gathering, is not without sinful karma. To avoid this fault, it should be said, 'Because of gathering without transgression' (yīng shuō yǐ wú zuì guò shè gù). 'The mind is also a transgression' (xīn yì shì fàn zhě): refers to transgressions that are merely mental, such as generating thoughts of harm, etc. But whenever such a thought arises, it is a transgression for a Bodhisattva, but not for a Śrāvaka. These three learnings of higher morality, etc. (cǐ zēng shàng jiè děng sān xué): refers to the three learnings of higher morality, higher concentration, and higher wisdom, which are the very nature of the Pāramitās (bō luó mì). Why establish the three learnings separately again? The difference in meaning between these three learnings and the Pāramitās should now be shown. Because of the cause and effect relationship between them, various learning places are specifically established. One relies on morality to generate concentration, and one relies on concentration to generate wisdom. 'Treatise says' (lùn yuē): 'The vast difference' (kuàng dà chā bié zhě): refers to the vast difference between the Bodhisattva precepts and the Śrāvaka precepts. 'There are four kinds of vastness' (fù yǒu sì zhǒng kuàng dà gù): There are four reasons for vastness. 'First, the vastness of various immeasurable learning places' (yī zhǒng zhǒng wú liàng xué kuàng dà): refers to the fact that the Bodhisattva's learning places are various and immeasurable, so they are vast. 'Second, the vastness of gathering immeasurable merit' (èr shè wú liàng fú dé kuàng dà): refers to the fact that the Bodhisattva precepts can gather immeasurable merit, so they are vast. 'Third, the vastness of gathering the intention to benefit and bring happiness to all sentient beings' (sān shè yī qiē zhòng shēng lì lè xīn kuàng dà): refers to the fact that the Bodhisattva precepts can gather the intention to benefit and bring happiness to all sentient beings, so they are vast. 'Fourth, the vastness of the dwelling place of Anuttarā-samyak-saṃbodhi' (sì ā nòu duō luó sān miǎo sān pú tí zhù chù kuàng dà): refers to the fact that the dwelling place of Anuttarā-samyak-saṃbodhi (ā nòu duō luó sān miǎo sān pú tí, unsurpassed perfect enlightenment) is vast. 'Explanation says' (shì yuē): 'The vastness of various immeasurable learning places' (zhǒng zhǒng wú liàng xué chù kuàng dà zhě): refers to the fact that the Bodhisattva's learning places are various and immeasurable, because Bodhisattvas must teach and gather sentient beings. 'Gathering immeasurable merit' (shè wú liàng fú dé zhě): refers to the fact that the Bodhisattva precepts can gather immeasurable merit, which is immeasurable, while the Śrāvaka Vehicle is not like this. 'Gathering the intention to benefit and bring happiness to all sentient beings' (shè yī qiē zhòng shēng lì lè yì zhě): refers to the fact that the Bodhisattva precepts can gather the intention to benefit and bring happiness to all sentient beings. 'Encouraging the cultivation of goodness' (quàn lìng xiū shàn): encouraging sentient beings to cultivate good deeds is the intention of benefit. 'Because this person cultivates goodness' (cǐ rén yǐ cǐ shàn gù): because this person cultivates good deeds, 'if they receive the reward at the time of fruition' (ruò yú guǒ shí dāng dé fú bào): if they receive the reward in the future, 'this is called the intention of happiness' (cǐ míng ān lè yì): this is called the intention of happiness. 'The vastness of the dwelling place of Anuttarā-samyak-saṃbodhi' (ā nòu duō luó sān miǎo sān pú tí zhù chù kuàng dà zhě): refers to the fact that the dwelling place of Anuttarā-samyak-saṃbodhi is vast. 'Anuttarā-samyak-saṃbodhi is attained by dwelling in these precepts' (ā nòu duō luó sān miǎo sān pú tí zhù cǐ jiè ér dé): Anuttarā-samyak-saṃbodhi is attained by relying on these precepts, while the Śrāvaka precepts are not like this. 'Treatise says' (lùn yuē): 'The profound difference' (shèn shēn chā bié zhě): refers to the profound difference between the Bodhisattva precepts and the Śrāvaka precepts. 'If a Bodhisattva, with such skillful means' (ruò pú sà yǐ rú shì děng fāng biàn shàn qiǎo): If a Bodhisattva, with such skillful means, 'performs the ten evil deeds such as killing' (xíng shā shēng děng shí zhǒng è yè): performs the ten evil deeds such as killing, 'yet does not incur transgression' (rán bù dé zuì): yet does not incur transgression, 'but generates immeasurable merit' (shēng wú liàng fú): but generates immeasurable merit, 'and quickly attains Anuttarā-samyak-saṃbodhi' (jí zhèng ā nòu duō luó sān miǎo sān pú tí): and quickly attains Anuttarā-samyak-saṃbodhi. 'Moreover, transforming the karma of body, speech, and mind' (yòu biàn huà shēn kǒu yè): Moreover, transforming the karma of body, speech, and mind, 'one should know that this is the profound precept of the Bodhisattva' (yīng zhī shì pú sà shèn shēn jiè): one should know that this is the profound precept of the Bodhisattva. 'Or, for the sake of the king, displaying various acts of oppressing and afflicting sentient beings' (huò wèi guó wáng xiǎn shì zhǒng zhǒng bī nǎo zhòng shēng shì): Or, for the sake of the king, displaying various acts of oppressing and afflicting sentient beings, 'thereby establishing sentient beings' (yǐ cǐ chéng lì zhòng shēng): thereby establishing sentient beings.

于律行中。又種種本生中示現故。顯示逼惱餘眾生攝受餘眾生故。先令他心生凈信。然後教化成熟。此名菩薩戒甚深勝相。此四種勝相。略說菩薩守護戒勝相應知。如是等菩薩學處差別。復有無量種差別。如毗那耶瞿沙方廣經中說。

釋曰。甚深差別中。若菩薩以如是等善巧方便者。此中如是菩薩得如是善巧方便勢力。今當顯示。若如是知。此人以此不善。與無間地獄相應。菩薩以知他心智知。更無餘別方便。能轉其惡業。令不決定墮惡道。知決定作此業已必墮地獄。如是知已即起此心。設令我作業已墮于地獄去。亦何苦殺之。雖現世少受苦惱。未來當受安樂。是故猶如醫師。菩薩以利益心殺之無罪。得大勝福。由此福德故疾得阿耨多羅三藐三菩提。如是等行最為甚深。又復菩薩有變化身口業。應知是甚深戒由此故。或為國王示現種種逼惱眾生事。安立眾生於律行中。于中所化體相為變化。如阿那羅王為善財童子示所現事。種種本生中示現者。如毗輸安恒啰王子(隋云多能即是須達拏也)。本生經中說。菩薩以兒施婆羅門。此兒是變化。何以故。論云顯示不逼惱此眾生。攝受餘眾生故。以菩薩終不以逼惱此眾生。作攝受餘眾生事。此亦是甚深。此等四種差別。即于毗那耶瞿沙十萬偈經中廣說。釋增上戒學竟。

【現代漢語翻譯】現代漢語譯本在持戒修行中，又在種種本生故事中示現，這是爲了顯示逼迫惱害某些眾生，是爲了攝受其他的眾生。先使他人心中生起清凈的信心，然後教化使之成熟。這叫做菩薩戒甚深殊勝的相。這四種殊勝的相，簡略地說，應當知道菩薩守護戒律的殊勝之處就在於此。像這樣菩薩學處的差別，還有無量種差別，正如《毗那耶瞿沙方廣經》中所說。

解釋說，在甚深差別中，如果菩薩以像這樣的善巧方便，那麼，像這樣的菩薩就獲得了這樣的善巧方便勢力。現在應當顯示。如果像這樣知道，這個人以此不善業，與無間地獄相應。菩薩以知他心智知道，沒有其他的方便，能夠轉變他的惡業，使之不一定墮入惡道。知道他決定造作此業后必定墮入地獄。像這樣知道后，就生起這樣的心：即使我因此作業而墮入地獄，又有什麼痛苦呢？雖然現世稍微受到苦惱，未來應當享受安樂。所以就像醫生一樣，菩薩以利益之心殺了他，沒有罪過，反而得到大的殊勝福報。由於這個福德，迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。像這樣的行為最為甚深。又菩薩有變化身口意業，應當知道這是甚深戒的緣故。因此，或者作為國王，示現種種逼惱眾生的事情，是爲了安立眾生於律行之中。其中所教化的形體相貌是變化出來的，就像阿那羅王為善財童子所示現的事情一樣。在種種本生故事中示現，例如毗輸安恒啰王子（Visuam-hara-ra-wang-zi，即須達拏太子）的故事。《本生經》中說，菩薩把兒子佈施給婆羅門，這個兒子是變化出來的。為什麼呢？論中說，顯示不逼惱這個眾生，是爲了攝受其他的眾生。因為菩薩終究不會以逼惱這個眾生，來作為攝受其他眾生的手段。這也是甚深之處。這四種差別，就在《毗那耶瞿沙十萬偈經》中廣泛地說明。解釋增上戒學完畢。

【English Translation】 English version In the practice of morality, and also manifesting in various Jataka (Jataka, birth stories) tales, it is to show the oppression and annoyance of some sentient beings, and to gather and receive other sentient beings. First, cause pure faith to arise in the minds of others, and then teach and transform them to maturity. This is called the profound and excellent aspect of the Bodhisattva precepts. These four excellent aspects, briefly speaking, should be known as the excellence of the Bodhisattva's guarding of the precepts. Such differences in the Bodhisattva's training have countless variations, as stated in the Vinaya-ghosa-vaipulya-sutra.

The explanation says that among the profound differences, if a Bodhisattva uses such skillful means, then such a Bodhisattva obtains such skillful means and power. Now it should be shown. If it is known in this way that this person, with this unwholesome karma, is corresponding to the Avici Hell (Avici Hell, the hell of incessant suffering). The Bodhisattva, with the wisdom of knowing others' minds, knows that there is no other expedient to transform his evil karma, so that he is not certain to fall into evil paths. Knowing that he will definitely fall into hell after committing this karma, having known this, he then arises with this thought: Even if I fall into hell after committing this karma, what suffering is there? Although he suffers a little in this life, he should enjoy happiness in the future. Therefore, just like a doctor, the Bodhisattva kills him with a mind of benefiting him, without guilt, but instead gains great and excellent blessings. Because of this merit, he quickly attains Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Such actions are the most profound. Furthermore, the Bodhisattva has transformed body, speech, and mind karma, and it should be known that this is because of the profound precepts. Therefore, or as a king, he manifests various things that oppress and annoy sentient beings, in order to establish sentient beings in the practice of morality. The form and appearance of what is being taught is transformed, just like what King Anala showed to Sudhana. Manifesting in various Jataka tales, such as the story of Prince Visuam-hara-ra-wang-zi (Visuam-hara-ra-wang-zi, Prince Sudana). The Jataka Sutra says that the Bodhisattva gave his son to the Brahmin, and this son was transformed. Why? The treatise says that it shows not oppressing this sentient being, in order to gather and receive other sentient beings. Because the Bodhisattva will never use oppressing this sentient being as a means to gather and receive other sentient beings. This is also profound. These four differences are widely explained in the Vinaya-ghosa-one hundred thousand verse sutra. The explanation of the increased learning of precepts is completed.

攝大乘論釋論增上心學勝相勝語第七

論曰。如是已說增上戒學勝相。增上心學勝相云何可見。略說有六種差別應知。一所緣差別。二種種差別。三對治差別。四功能差別。五出生差別。六作業差別。大乘法為所緣故。大乘光明一切福德聚三昧王。賢護首楞伽摩等三摩提種種無量故。一切法總相緣智如以楔出楔方便。推出阿梨耶識中染濁障故。游禪定樂隨所欲受生故。於一切世界中出生無障礙神通故。謂振動故。熾然故。普遍故。顯現故。轉變故。往來故。延促故。聚散故。一切色像入身中故。所往同類故。隱顯故。所為自在故。伏他神通故。與辯故。與念故。與樂故。放光故。出生如是等大神通故。

釋曰。今顯增上心學勝相。于中大乘法為所緣者。由諸菩薩以大乘法為所緣。非諸聲聞等。大乘光明福聚三摩提王等者。顯三摩提名。以諸聲聞於此種種三摩提中無有一種故。對治差別者。由能對治一切障礙故。如以細物推出粗物。如是煩惱種子于阿梨耶識中住。名為熏習。此說為粗對治。道說為細。推出彼粗故。功能差別者。由有此功能故。游禪定樂然有利益一切眾生處。于彼受生亦不失禪定。聲聞不爾。出生差別者。於一切世界中得無障礙神通。由禪定生故。作業差別者于中振動者振動一切世界

【現代漢語翻譯】現代漢語譯本：《攝大乘論釋論》增上心學勝相勝語第七

論曰：如是已說增上戒學勝相。增上心學勝相云何可見？略說有六種差別應知：一、所緣差別；二、種種差別；三、對治差別；四、功能差別；五、出生差別；六、作業差別。大乘法為所緣故。大乘光明一切福德聚三昧王（Sammadhi Raja，三昧之王，指甚深的禪定）。賢護首楞伽摩（Surangama，勇健行）等三摩提種種無量故。一切法總相緣智如以楔出楔方便，推出阿梨耶識（Alaya-vijnana，藏識）中染濁障故。游禪定樂隨所欲受生故。於一切世界中出生無障礙神通故。謂振動故，熾然故，普遍故，顯現故，轉變故，往來故，延促故，聚散故，一切色像入身中故，所往同類故，隱顯故，所為自在故，伏他神通故，與辯故，與念故，與樂故，放光故，出生如是等大神通故。

釋曰：今顯增上心學勝相。于中大乘法為所緣者，由諸菩薩以大乘法為所緣，非諸聲聞等。大乘光明福聚三摩提王等者，顯三摩提名，以諸聲聞於此種種三摩提中無有一種故。對治差別者，由能對治一切障礙故。如以細物推出粗物，如是煩惱種子于阿梨耶識中住，名為熏習。此說為粗對治，道說為細，推出彼粗故。功能差別者，由有此功能故，游禪定樂然有利益一切眾生處。于彼受生亦不失禪定，聲聞不爾。出生差別者，於一切世界中得無障礙神通，由禪定生故。作業差別者，于中振動者振動一切世界。

【English Translation】 English version: 《Commentary on the Compendium on the Great Vehicle》, The Seventh Section on the Superior Aspects and Superior Words of the Learning of Higher Mentality

The Treatise says: As the superior aspects of the learning of higher discipline have been explained, how can the superior aspects of the learning of higher mentality be seen? Briefly speaking, six kinds of differences should be known: first, the difference in object; second, the difference in variety; third, the difference in antidote; fourth, the difference in function; fifth, the difference in arising; sixth, the difference in activity. Because the object is the Great Vehicle Dharma. Because there are various and immeasurable Samadhis such as the Great Vehicle Light, the King of Samadhis of all Merits (Sammadhi Raja, the King of Samadhis, referring to profound concentration), the Surangama (Surangama, Heroic Progress) of the Worthy Protector, etc. The wisdom of perceiving the general characteristics of all dharmas is like using a wedge to remove a wedge, pushing out the defiled obstructions in the Alaya-vijnana (Alaya-vijnana, store consciousness). Because one can wander in the joy of meditation and be reborn as desired. Because one can give rise to unobstructed supernormal powers in all worlds. These include shaking, blazing, pervading, manifesting, transforming, going and coming, lengthening and shortening, gathering and scattering, all forms entering the body, going to similar places, appearing and disappearing, being free in what one does, subduing the supernormal powers of others, giving eloquence, giving mindfulness, giving joy, emitting light, and giving rise to such great supernormal powers.

The Commentary says: Now, the superior aspects of the learning of higher mentality are revealed. Among them, 'because the object is the Great Vehicle Dharma' means that the object of all Bodhisattvas is the Great Vehicle Dharma, not that of the Sravakas (disciples) and others. 'The King of Samadhis of the Great Vehicle Light and the Accumulation of Merits, etc.' indicates the names of the Samadhis, because none of the Sravakas have any of these various Samadhis. The difference in antidote is because it can counteract all obstructions. Just as using a small object to push out a large object, so the seeds of afflictions reside in the Alaya-vijnana, which is called 'perfuming'. This is said to be a coarse antidote, while the path is said to be subtle, pushing out that coarse one. The difference in function is because it has this function, wandering in the joy of meditation and yet benefiting all sentient beings. Being reborn there also does not lose meditation, which is not the case for the Sravakas. The difference in arising is that one obtains unobstructed supernormal powers in all worlds, because they arise from meditation. The difference in activity is that, among them, 'shaking' means shaking all worlds.

故。燒然者。即是燒然一切世界。普遍者。應知光明遍滿故。顯現者。若眾生隨所應見。以菩薩神通力故。得見無量世界。及見彼世界中諸佛菩薩等故。轉變者。如轉地等為水等應知。往來者。一剎那間往無量世界。於此剎那間即還來故。聚者。以無量世界入一微塵中。然不增長故。散者。以此一微塵普遍無量世界故一切色像入身中者。如於一身中。一切無量種種色像顯現故。所往同類者。如往三十三天。色像音聲皆與彼同。為教化彼者。如是往一切處皆爾。隱顯者。即於一切處或現或不現故。所為自在者。如變魔王令作佛身等故。伏他神通者。於一切神通中得最勝故。與辯者。令能答問故。與念及與樂者。由聽菩薩說法故。得三摩提故。得念得樂放光者。放光令他世界住菩薩皆悉來集故。出生如是等大神通者。此前所說神通大故。此等神通聲聞所無故。

論曰。攝一切難行。由出生十種難行故。十種難行者。所謂自受難行。自受菩提愿故。不退難行。于生死苦中不退轉故。不背難行。於一切顛倒行眾生。不棄背故。現前難行。若諸眾生觸惱菩薩。亦現前作一切利益事故。不污難行。生在世間而不為世法所污故。信樂難行。于大乘中雖復未解。然於一切甚深廣大生信樂故。通達難行。通達人法二無我故。隨覺難

【現代漢語翻譯】現代漢語譯本因此，『燒然』是指燒燃一切世界。『普遍』，應當理解為光明普遍充滿。『顯現』，如果眾生隨其應當見到的，由於菩薩的神通力，得以見到無量世界，以及見到那些世界中的諸佛菩薩等。『轉變』，比如將地等轉變為水等，應當知曉。『往來』，在一剎那間前往無量世界，又在這剎那間立即返回。『聚』，將無量世界納入一微塵之中，但微塵並不因此增長。『散』，用這一微塵普遍無量世界。『一切色像入身中』，比如在自身中，一切無量種種色像顯現。『所往同類』，比如前往三十三天，色像音聲都與他們相同，爲了教化他們。像這樣前往一切處都是如此。『隱顯』，即在一切處或者顯現或者不顯現。『所為自在』，比如變化魔王使其變成佛身等。『伏他神通』，在一切神通中獲得最殊勝的。『與辯』，使人能夠回答問題。『與念及與樂』，由於聽菩薩說法，獲得三摩提，因此獲得憶念和快樂。『放光』，放出光明使其他世界居住的菩薩都來聚集。『出生如是等大神通』，這是因為前面所說的神通廣大，這些神通是聲聞所沒有的。

論曰：攝取一切難行，是因為出生了十種難行。這十種難行是：所謂自受難行，因為自己接受菩提愿。不退難行，在生死痛苦中不退轉。不背難行，對於一切顛倒行事的眾生，不拋棄背離。現前難行，如果眾生觸惱菩薩，也現前做一切利益的事情。不污難行，生在世間而不被世間法所污染。信樂難行，對於大乘雖然還不理解，然而對於一切甚深廣大的道理生起信樂。通達難行，通達人法二無我。隨覺難行

【English Translation】 English version Therefore, 'burning' means burning all the worlds. 'Pervasive' should be understood as light pervading and filling everything. 'Manifestation' means that if sentient beings see what they should see, they can see immeasurable worlds and the Buddhas and Bodhisattvas in those worlds through the power of the Bodhisattva's supernatural abilities. 'Transformation' should be understood as transforming earth into water, etc. 'Going and coming' means going to immeasurable worlds in an instant and returning in the same instant. 'Gathering' means putting immeasurable worlds into a single mote of dust, but the mote of dust does not increase in size. 'Scattering' means using this one mote of dust to pervade immeasurable worlds. 'All forms entering the body' means that within one's own body, all immeasurable forms manifest. 'Going to similar beings' means going to the Trayastrimsa Heaven, where forms and sounds are the same as theirs, in order to teach them. Going to all places is like this. 'Concealment and manifestation' means either manifesting or not manifesting in all places. 'Freedom in action' means transforming Mara (the king of demons) to make him appear as a Buddha, etc. 'Subduing others' supernatural powers' means obtaining the most supreme among all supernatural powers. 'Giving eloquence' means enabling people to answer questions. 'Giving mindfulness and joy' means that by listening to the Bodhisattva's teachings, one obtains Samadhi (concentration), and therefore obtains mindfulness and joy. 'Emitting light' means emitting light to cause the Bodhisattvas residing in other worlds to gather. 'Producing such great supernatural powers' is because the supernatural powers mentioned earlier are vast, and these supernatural powers are not possessed by Sravakas (voice-hearers).

Treatise: Embracing all difficult practices is due to the arising of ten difficult practices. These ten difficult practices are: so-called self-acceptance of difficult practices, because one accepts the Bodhi (enlightenment) vow oneself. Non-retreating difficult practice, not retreating in the suffering of Samsara (cycle of birth and death). Non-abandoning difficult practice, not abandoning sentient beings who act in a deluded manner. Directly acting difficult practice, if sentient beings annoy the Bodhisattva, the Bodhisattva will also directly do everything beneficial for them. Non-defiling difficult practice, being born in the world without being defiled by worldly dharmas (teachings). Believing and rejoicing difficult practice, although one does not yet understand the Mahayana (Great Vehicle), one generates belief and joy in all profound and vast principles. Comprehending difficult practice, comprehending the two kinds of selflessness: selflessness of persons and selflessness of phenomena. Following and realizing difficult practice

行。于如來所說甚深秘密語中隨順覺知故。不離不染難行。不捨生死而不染故。起作難行。諸佛於一切障礙解脫中住。以無功用盡生死際。起作一切眾生一切利益事故。

釋曰。如經說菩薩有難行。于中何者是難行。彼一切難行以此十種難行顯示。于中不離不染難行者。不離者不捨義。若於生死不捨亦不染。此為甚難。餘九種難行。論本可解。

論曰。于隨覺難行中諸佛何等密語中。菩薩隨順覺知。如說云何菩薩得成佈施。若不施一物。然於十方世界中。成就無量佈施事。云何得成佈施樂欲。若於一切佈施無所樂欲。云何得成施信。若於諸如來不行信向。云何得成佈施策發。若自身于佈施無所策發。云何得成佈施遊戲。若無有一時佈施一物。云何得成佈施廣大。若於佈施生不牢想。云何得成佈施清凈。若生慳心云何得成佈施究竟。若不住于究竟中。云何得成施自在。若於施不得自在。云何得成佈施無盡。若不住無盡中。如施如是持戒乃至智慧皆爾。隨其相應應知。

釋曰。此中顯示密語意。于中雲何得成佈施者。菩薩取一切眾生為己體。是故一切眾生行施。即是菩薩行施。此是密意。云何得成佈施樂欲者。謂不樂欲有所得施。但樂欲菩薩凈施。雜相及著相。是名有所得。是故經說。有雜相著相佈施

【現代漢語翻譯】現代漢語譯本：行。對於如來所說的甚深秘密語中，能夠隨順覺知，所以是難行。不離開也不染著，這是難行。不捨棄生死卻不被生死染污，所以是難行。諸佛安住於一切障礙的解脫之中，以無功用的方式窮盡生死之邊際，發起並做一切爲了眾生的一切利益之事，所以是難行。

釋曰：如經中所說，菩薩有難行。在這些難行之中，哪些是真正的難行？所有這些難行都通過這十種難行來顯示。其中，『不離不染難行』是指不離開（不捨棄）的意思。如果對於生死不捨棄，卻也不被染污，這是非常困難的。其餘九種難行，可以參考論的原文來理解。

論曰：在隨順覺知的難行中，菩薩在諸佛的哪些秘密語中隨順覺知？例如所說：菩薩如何成就佈施？即使不施捨一物，卻能在十方世界中成就無量的佈施之事。如何成就佈施的樂欲？即使對於一切佈施都沒有樂欲。如何成就佈施的信心？即使對於諸如來不行信向。如何成就佈施的策發？即使自身對於佈施沒有策發。如何成就佈施的遊戲？即使沒有一時一刻佈施一物。如何成就佈施的廣大？即使對於佈施產生不牢固的想法。如何成就佈施的清凈？即使生起慳吝之心。如何成就佈施的究竟？即使不住于究竟之中。如何成就佈施的自在？即使對於佈施不得自在。如何成就佈施的無盡？即使不住于無盡之中。如同佈施一樣，持戒乃至智慧也是如此，應當根據其相應之處來理解。

釋曰：這裡顯示了秘密語的含義。其中，『如何成就佈施』是指菩薩將一切眾生視為自己的身體。因此，一切眾生行佈施，就是菩薩行佈施。這就是秘密的含義。『如何成就佈施的樂欲』是指不樂欲有所得的佈施，只是樂欲菩薩清凈的佈施。摻雜相和執著相，就叫做有所得。所以經中說，有摻雜相和執著相的佈施。

【English Translation】 English version: It is difficult because one accords with and understands the profound secret words spoken by the Tathagata. It is difficult to not separate and not be defiled. It is difficult because one does not abandon Samsara (birth and death) without being defiled by it. It is difficult to arise and act. The Buddhas abide in liberation from all obstacles, exhausting the limits of Samsara without effort, arising and acting for the sake of all beings' benefit.

Explanation: As the Sutra says, Bodhisattvas have difficult practices. Among these difficult practices, which are the truly difficult ones? All these difficult practices are shown through these ten kinds of difficult practices. Among them, 'difficult to not separate and not be defiled' means not abandoning. If one does not abandon Samsara but is also not defiled, this is very difficult. The remaining nine difficult practices can be understood by referring to the original text of the treatise.

Treatise: In the difficult practice of according with and understanding, in what secret words of the Buddhas do Bodhisattvas accord with and understand? For example, it is said: How does a Bodhisattva accomplish giving (Dana)? Even if one does not give a single thing, one can accomplish immeasurable acts of giving in the ten directions. How does one accomplish the joy of giving? Even if one has no joy in all giving. How does one accomplish faith in giving? Even if one does not have faith in the Tathagatas. How does one accomplish the encouragement of giving? Even if one does not encourage oneself in giving. How does one accomplish the playfulness of giving? Even if one does not give a single thing at any time. How does one accomplish the vastness of giving? Even if one has an unstable thought about giving. How does one accomplish the purity of giving? Even if one generates a miserly mind. How does one accomplish the ultimate of giving? Even if one does not abide in the ultimate. How does one accomplish the freedom of giving? Even if one does not have freedom in giving. How does one accomplish the endlessness of giving? Even if one does not abide in endlessness. Just like giving, so too with morality (Sila), patience (Ksanti), vigor (Virya), concentration (Dhyana), and wisdom (Prajna), one should understand according to their corresponding aspects.

Explanation: Here, the meaning of the secret words is shown. Among them, 'How does one accomplish giving?' means that the Bodhisattva regards all beings as their own body. Therefore, when all beings practice giving, it is the Bodhisattva practicing giving. This is the secret meaning. 'How does one accomplish the joy of giving?' means not desiring to have something obtained from giving, but only desiring the pure giving of the Bodhisattva. Mixed aspects and attached aspects are called having something obtained. Therefore, the Sutra says that there is giving with mixed aspects and attached aspects.

。云何得成施信者。由自得施心故不藉他為緣。云何得成施策發者。此亦顯自效能施。若自身無所策發。由慳除故雖不策發自能行施。云何得成佈施遊戲者。非一時施常施故。不施一物一切施故。云何得成佈施寬大者。于中不牢者。若取秘密義名為不亂。此為顯定心施及破貪慾施。云何得成佈施清凈者。于中生起者。若取秘密義名為拔根。謂拔出慳根。由回慳首在下拔根在上故名生起。云何得成佈施究竟者。究竟者名涅槃。于中不住故。非如聲聞住究竟涅槃。云何得成施自在者。若於施障中令不得自在。故名于施得自在。以但于施障不得自在故。云何得成施無盡者。無盡即是涅槃。為顯不同聲聞住涅槃故。

論曰。云何得成殺生。若斷眾生生死。云何得成不與取者。若一切眾生無有與者而自取之。云何得成欲邪行。若於欲邪中行故。云何得成妄語。若於虛妄中說為虛妄。云何得成破壞語。若於第一空中行常行故。云何得成粗惡語。謂住應知彼岸故。云何得成雜亂語。若於差別種類法中如其相說故。云何得成非分貪。若於無上禪定數習令自得故。云何得成瞋害心。若於一切煩惱心已得殺害故。云何得成邪見。於一切處遍行邪體如其體見故。

釋曰。如經中說。佛言比丘我為殺生者。今當顯示此說意。云何欲

【現代漢語翻譯】現代漢語譯本。如何才能成就佈施的信心？由於自己有佈施的心，不依賴其他外在的因緣。如何才能成就佈施的策發？這也是彰顯自己本性就具有佈施的能力。如果自身沒有策發，由於已經去除慳吝，即使沒有策發也能自然而然地行佈施。如何才能成就佈施的遊樂？不是一時的佈施，而是經常佈施的緣故；不是隻佈施一樣東西，而是佈施一切的緣故。如何才能成就佈施的寬大？對於其中不牢固的事物。如果取秘密的含義，就叫做不亂，這是爲了彰顯以禪定之心佈施以及破除貪慾的佈施。如何才能成就佈施的清凈？對於其中生起的事物。如果取秘密的含義，就叫做拔根，指的是拔出慳吝的根源。由於將慳吝的頭向下，拔根在上的緣故，所以叫做生起。如何才能成就佈施的究竟？究竟指的是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。因為不住于其中，不像聲聞（Śrāvaka，佛教術語，指聽聞佛陀教誨而證悟的弟子）那樣住在究竟的涅槃中。如何才能成就佈施的自在？如果在佈施的障礙中，使它不能得自在，所以叫做于佈施得自在。因為只是對於佈施的障礙不得自在的緣故。如何才能成就佈施的無盡？無盡就是涅槃。爲了彰顯不同於聲聞住在涅槃的緣故。

論曰：如何才能成就殺生？如果斷絕眾生的生死。如何才能成就不與取（Adattādāna，佛教術語，指偷盜）？如果一切眾生沒有給予，而自己去拿取。如何才能成就欲邪行（Kāma-mithyācāra，佛教術語，指不正當的性行為）？如果在欲邪中行。如何才能成就妄語（Mṛṣāvāda，佛教術語，指說謊）？如果在虛妄中說虛妄。如何才能成就破壞語（Paiśunya，佛教術語，指挑撥離間）？如果在第一空中行，經常行。如何才能成就粗惡語（Pāruṣya，佛教術語，指粗魯惡劣的言語）？因為住在應該知道的彼岸的緣故。如何才能成就雜亂語（Sambhinnapralāpa，佛教術語，指無意義的閑談）？如果在差別種類的法中，如實地按照它的相來說的緣故。如何才能成就非分貪（Abhidhyā，佛教術語，指貪婪）？如果在無上的禪定中，數數修習，使自己得到。如何才能成就瞋害心（Vyāpāda，佛教術語，指嗔恨和傷害的意念）？如果對於一切煩惱心，已經得到殺害的緣故。如何才能成就邪見（Mithyā-dṛṣṭi，佛教術語，指錯誤的見解）？在一切處普遍地行邪體的緣故，如實地按照它的體性去見的緣故。

釋曰：如經中說，佛言比丘（Bhikṣu，佛教術語，指男性出家人），我為殺生者。現在應當顯示這個說法的含義。如何是欲？

【English Translation】 English version How does one attain faith in giving? Because one has the mind to give oneself, not relying on external conditions. How does one attain the instigation of giving? This also reveals that one's own nature has the ability to give. If one does not instigate oneself, because of eliminating stinginess, even without instigation, one can naturally practice giving. How does one attain the playfulness of giving? Not giving only at one time, but giving constantly; not giving only one thing, but giving everything. How does one attain the generosity of giving? Regarding things that are not firm within it. If taking the secret meaning, it is called non-confusion, this is to reveal giving with a meditative mind and giving that breaks greed. How does one attain the purity of giving? Regarding things that arise within it. If taking the secret meaning, it is called uprooting, referring to uprooting the root of stinginess. Because the head of stinginess is downward and the uprooting is upward, it is called arising. How does one attain the ultimate of giving? Ultimate refers to Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). Because one does not abide in it, unlike the Śrāvakas (Śrāvaka, Buddhist term, referring to disciples who attain enlightenment by hearing the Buddha's teachings) who abide in ultimate Nirvana. How does one attain freedom in giving? If in the obstacles to giving, one prevents it from being free, therefore it is called being free in giving. Because one is only not free from the obstacles to giving. How does one attain the inexhaustibility of giving? Inexhaustibility is Nirvana. To show that it is different from the Śrāvakas abiding in Nirvana.

Treatise says: How does one accomplish killing? If one cuts off the life and death of sentient beings. How does one accomplish not taking what is not given (Adattādāna, Buddhist term, referring to stealing)? If all sentient beings have not given it, and one takes it oneself. How does one accomplish sexual misconduct (Kāma-mithyācāra, Buddhist term, referring to inappropriate sexual behavior)? If one engages in sexual misconduct. How does one accomplish false speech (Mṛṣāvāda, Buddhist term, referring to lying)? If one speaks falsely in falsehood. How does one accomplish divisive speech (Paiśunya, Buddhist term, referring to sowing discord)? If one engages in it in the first emptiness, constantly engaging in it. How does one accomplish harsh speech (Pāruṣya, Buddhist term, referring to rude and offensive language)? Because one abides on the other shore that should be known. How does one accomplish frivolous speech (Sambhinnapralāpa, Buddhist term, referring to meaningless chatter)? If one speaks about the different kinds of Dharma as they are. How does one accomplish covetousness (Abhidhyā, Buddhist term, referring to greed)? If one repeatedly practices in the supreme meditation, causing oneself to attain it. How does one accomplish malicious intent (Vyāpāda, Buddhist term, referring to thoughts of hatred and harm)? If one has already killed all afflictive emotions. How does one accomplish wrong view (Mithyā-dṛṣṭi, Buddhist term, referring to incorrect views)? Because one universally engages in the nature of wrongness in all places, seeing it as it is.

Explanation says: As it is said in the Sutra, the Buddha said to the Bhikṣus (Bhikṣu, Buddhist term, referring to male monastic), 'I am a killer.' Now I shall reveal the meaning of this statement. What is desire?

邪行者。若念知此欲是邪如是行故住應知。彼岸者。謂于應知彼岸中住故。云何邪見者。於色等遍行邪體。如其相見故。即是見依他性中分別性是邪相。餘十不善業道義如論可解。

論曰。甚深佛法者。何者為甚深佛法今當解說。常住法是佛法。法身常住故。斷滅法是佛法。一切障皆斷滅故。生起法是佛法。化身生起故。證見法是佛法眾生八萬四千行並對治皆證見故。欲俱法是佛法。欲俱眾生攝同自體故。如是瞋俱法是佛法。癡俱法是佛法。凡夫法是佛法應知。無染法是佛法。成就真如一切不污故。不污法是佛法生在世間。不為世法所污故。是故名為甚深佛法。為修波羅蜜。為成熟眾生為清凈佛剎。為出生一切佛法等故。是菩薩三摩提業差別應知。

釋曰。復有餘經中說常住法是佛法。乃至無染法是佛法等者。此中說意今當顯示。常住者。謂法身以此法故說為常住法。斷滅法證見法不污法者。此等為顯出離一切障染真如。以此法故說不污法。前不說作業差別是故今顯示。菩薩三摩提業此中菩薩依止三摩提故得修諸波羅蜜。亦以依止三摩提故成熟眾生。由神通故攝引令入。亦依止三摩提力清凈佛剎亦爾。若心得自在即隨所欲令世界成金等。如是等由三摩提力故。出生佛法是名為業。釋增上心學竟。

【現代漢語翻譯】現代漢語譯本：

邪行者：如果念頭知道這種慾望是邪惡的，像這樣行事就會停留在邪惡之中，應當知道。彼岸者：指的是安住在應當知道的彼岸之中。什麼是邪見呢？對於色等事物普遍存在的錯誤認知，就像它們真實存在一樣。這就是在見解上，將依他起性（paratantra-svabhava，事物相互依存的性質）分別成虛妄的自性（kalpita-svabhava，被錯誤地認為是真實存在的性質），這是邪見的表現。其餘十種不善業道的含義可以參考相關論述來理解。

論曰：什麼是甚深佛法呢？現在將要解釋甚深佛法。常住法是佛法，因為法身是常住不滅的。斷滅法是佛法，因為一切障礙都被斷滅了。生起法是佛法，因為化身會顯現。證見法是佛法，因為眾生八萬四千種行為以及相應的對治方法都能被證見。與慾望相關的法是佛法，因為與慾望相關的眾生被攝入同一自性之中。同樣，與嗔恨相關的法是佛法，與愚癡相關的法是佛法。凡夫的法也應當知道是佛法。無染法是佛法，因為成就了真如，一切都不會被污染。不污法是佛法，即使生在世間，也不會被世俗的事務所污染。因此，這被稱為甚深佛法。爲了修習波羅蜜（pāramitā，到彼岸），爲了成熟眾生，爲了清凈佛剎（Buddhakṣetra，佛的凈土），爲了產生一切佛法等等，這些都是菩薩三摩提（samādhi，禪定）的行業差別，應當瞭解。

釋曰：還有其他經典中說，常住法是佛法，乃至無染法是佛法等等。現在將要顯示其中的含義。常住，指的是法身，因此這種法被稱為常住法。斷滅法、證見法、不污法，這些是爲了顯現出離一切障礙和染污的真如。因為這種法被稱為不污法。前面沒有說作業的差別，所以現在顯示。菩薩三摩提的行業，菩薩依靠三摩提，因此能夠修習各種波羅蜜，也因為依靠三摩提，所以能夠成熟眾生，通過神通引導他們進入佛道。也依靠三摩提的力量來清凈佛剎也是如此。如果心得到自在，就能隨心所欲地讓世界變成黃金等等。像這樣，由於三摩提的力量，產生佛法，這被稱為業。解釋增上心學完畢。 English version:

Wrong practice: If the thought knows that this desire is evil, it should be known that acting in this way will remain in evil. 'The other shore' refers to abiding in the other shore that should be known. What is wrong view? It is the pervasive wrong perception of things like form, as if they are real. This is, in terms of view, distinguishing the dependent nature (paratantra-svabhava, the nature of things being interdependent) into a fabricated nature (kalpita-svabhava, the nature that is wrongly considered to be real), which is a manifestation of wrong view. The meaning of the remaining ten non-virtuous karmic paths can be understood by referring to relevant treatises.

Treatise says: What is the profound Dharma of the Buddha? Now I will explain the profound Dharma of the Buddha. The permanent Dharma is the Buddha Dharma, because the Dharmakaya (Dharmakāya, the body of the Dharma) is permanent. The Dharma of cessation is the Buddha Dharma, because all obstacles are ceased. The Dharma of arising is the Buddha Dharma, because the Nirmanakaya (Nirmāṇakāya, the emanation body) arises. The Dharma of witnessing is the Buddha Dharma, because the eighty-four thousand practices of sentient beings and their corresponding antidotes can be witnessed. The Dharma associated with desire is the Buddha Dharma, because sentient beings associated with desire are included in the same self-nature. Similarly, the Dharma associated with anger is the Buddha Dharma, and the Dharma associated with ignorance is the Buddha Dharma. The Dharma of ordinary beings should also be known as the Buddha Dharma. The undefiled Dharma is the Buddha Dharma, because having attained Suchness (Tathātā, true nature), everything is not defiled. The unstained Dharma is the Buddha Dharma, even if born in the world, it is not stained by worldly affairs. Therefore, this is called the profound Buddha Dharma. In order to cultivate pāramitā (pāramitā, perfections), in order to mature sentient beings, in order to purify Buddhakṣetra (Buddhakṣetra, Buddha-field), in order to generate all Buddha Dharmas, etc., these are the differences in the activities of Bodhisattva's samādhi (samādhi, concentration), which should be understood.

Explanation says: There are other sutras that say that the permanent Dharma is the Buddha Dharma, and even the undefiled Dharma is the Buddha Dharma, etc. Now I will show the meaning of this. 'Permanent' refers to the Dharmakaya, therefore this Dharma is called the permanent Dharma. The Dharma of cessation, the Dharma of witnessing, the unstained Dharma, these are to reveal the Suchness that is free from all obstacles and defilements. Because this Dharma is called the unstained Dharma. The difference in activities was not mentioned earlier, so now it is shown. The activities of Bodhisattva's samādhi, the Bodhisattva relies on samādhi, therefore he can cultivate various pāramitās, and also because he relies on samādhi, he can mature sentient beings, guiding them into the Buddha's path through supernatural powers. Also relying on the power of samādhi to purify the Buddha-field is also the same. If the mind attains freedom, it can transform the world into gold at will, and so on. Like this, due to the power of samādhi, the Buddha Dharma is generated, this is called activity. The explanation of the higher training in mind is completed.

【English Translation】 Wrong practice: If the thought knows that this desire is evil, it should be known that acting in this way will remain in evil. 'The other shore' refers to abiding in the other shore that should be known. What is wrong view? It is the pervasive wrong perception of things like form, as if they are real. This is, in terms of view, distinguishing the dependent nature (paratantra-svabhava, the nature of things being interdependent) into a fabricated nature (kalpita-svabhava, the nature that is wrongly considered to be real), which is a manifestation of wrong view. The meaning of the remaining ten non-virtuous karmic paths can be understood by referring to relevant treatises. Treatise says: What is the profound Dharma of the Buddha? Now I will explain the profound Dharma of the Buddha. The permanent Dharma is the Buddha Dharma, because the Dharmakaya (Dharmakāya, the body of the Dharma) is permanent. The Dharma of cessation is the Buddha Dharma, because all obstacles are ceased. The Dharma of arising is the Buddha Dharma, because the Nirmanakaya (Nirmāṇakāya, the emanation body) arises. The Dharma of witnessing is the Buddha Dharma, because the eighty-four thousand practices of sentient beings and their corresponding antidotes can be witnessed. The Dharma associated with desire is the Buddha Dharma, because sentient beings associated with desire are included in the same self-nature. Similarly, the Dharma associated with anger is the Buddha Dharma, and the Dharma associated with ignorance is the Buddha Dharma. The Dharma of ordinary beings should also be known as the Buddha Dharma. The undefiled Dharma is the Buddha Dharma, because having attained Suchness (Tathātā, true nature), everything is not defiled. The unstained Dharma is the Buddha Dharma, even if born in the world, it is not stained by worldly affairs. Therefore, this is called the profound Buddha Dharma. In order to cultivate pāramitā (pāramitā, perfections), in order to mature sentient beings, in order to purify Buddhakṣetra (Buddhakṣetra, Buddha-field), in order to generate all Buddha Dharmas, etc., these are the differences in the activities of Bodhisattva's samādhi (samādhi, concentration), which should be understood. Explanation says: There are other sutras that say that the permanent Dharma is the Buddha Dharma, and even the undefiled Dharma is the Buddha Dharma, etc. Now I will show the meaning of this. 'Permanent' refers to the Dharmakaya, therefore this Dharma is called the permanent Dharma. The Dharma of cessation, the Dharma of witnessing, the unstained Dharma, these are to reveal the Suchness that is free from all obstacles and defilements. Because this Dharma is called the unstained Dharma. The difference in activities was not mentioned earlier, so now it is shown. The activities of Bodhisattva's samādhi, the Bodhisattva relies on samādhi, therefore he can cultivate various pāramitās, and also because he relies on samādhi, he can mature sentient beings, guiding them into the Buddha's path through supernatural powers. Also relying on the power of samādhi to purify the Buddha-field is also the same. If the mind attains freedom, it can transform the world into gold at will, and so on. Like this, due to the power of samādhi, the Buddha Dharma is generated, this is called activity. The explanation of the higher training in mind is completed.

攝大乘論釋論增上慧學勝相勝語第八之一

論曰。如是已說增上心學勝相。增上慧學勝相云何可見。謂無分別智。若自性。若依止。若因緣。若所緣。若相貌若建立。若釋難若住持。若伴類若果報。若津液若出離。若至究竟若方便。無分別后得等功德。若差別若無分別智譬喻。若無功用作所應作若甚深等。此是無分別智。增上慧差別應知。

釋曰。今當說增上慧學勝相。此中顯無分別智是增上慧。此智復有三種。一方便無分別即是尋思。二無分別。三后得。于中求欲智是初增上慧。自內智是第二增上慧。攝持智是第三增上慧。于中唯成就無分別智為正體。由於尋思因智即是彼果故。由於后得果智即是彼因故。若此智成就前後二智即得成就。今應先釋無分別智自性。自性即是體相。諸菩薩無分別智自性。應須離五種相今當說。

論曰。此無分別智自性離五種相。離非思惟故。離過覺觀地故。離滅受想定故。離色自性故。離計度真實義種種相故。離此等五種相。是無分別智應知。

釋曰。五種相中。若不作意是無分別者。則重睡耽淫極醉等應是無分別智。複次若過覺觀地是無分別者。則二禪已上皆應是無分別知。若爾世間人亦應得無分別智。複次若心及心法不行故。是無分別智者。住滅受想定等

【現代漢語翻譯】現代漢語譯本：《攝大乘論釋論》增上慧學勝相勝語第八之一

論：如是已說增上心學勝相。增上慧學勝相云何可見。謂無分別智。若自性。若依止。若因緣。若所緣。若相貌若建立。若釋難若住持。若伴類若果報。若津液若出離。若至究竟若方便。無分別后得等功德。若差別若無分別智譬喻。若無功用作所應作若甚深等。此是無分別智。增上慧差別應知。

釋：今當說增上慧學勝相。此中顯無分別智是增上慧。此智復有三種。一方便無分別即是尋思。二無分別。三后得。于中求欲智是初增上慧。自內智是第二增上慧。攝持智是第三增上慧。于中唯成就無分別智為正體。由於尋思因智即是彼果故。由於后得果智即是彼因故。若此智成就前後二智即得成就。今應先釋無分別智自性。自性即是體相。諸菩薩無分別智自性。應須離五種相今當說。

論：此無分別智自性離五種相。離非思惟故。離過覺觀地故。離滅受想定故。離色自性故。離計度真實義種種相故。離此等五種相。是無分別智應知。

釋：五種相中。若不作意是無分別者。則重睡耽淫極醉等應是無分別智。複次若過覺觀地是無分別者。則二禪已上皆應是無分別知。若爾世間人亦應得無分別智。複次若心及心法不行故。是無分別智者。住滅受想定等

【English Translation】 English version: Commentary on the Compendium of the Great Vehicle, Eighth Section on the Superior Aspects and Excellent Words of the Superior Wisdom Learning

Treatise: Having thus spoken of the superior aspects of the superior mind learning, how can the superior aspects of the superior wisdom learning be seen? It is called non-discriminating wisdom (wu fen bie zhi). [Non-discriminating wisdom]. Whether it be its nature, its basis, its causes and conditions, its object, its appearance, its establishment, its explanation of difficulties, its maintenance, its companions, its fruition, its essence, its liberation, its attainment of ultimate completion, its skillful means, the merits of subsequent acquired wisdom (hou de) and so on, its differences, the metaphors of non-discriminating wisdom, its effortless accomplishment of what needs to be done, its profoundness, and so on. This is non-discriminating wisdom. The differences of superior wisdom should be known.

Commentary: Now, I will speak of the superior aspects of the superior wisdom learning. Here, it is shown that non-discriminating wisdom is superior wisdom. This wisdom further has three types: first, expedient non-discrimination, which is contemplation (xun si); second, non-discrimination; and third, subsequent attainment. Among these, the wisdom of seeking desire is the initial superior wisdom, the wisdom of self-inner knowing is the second superior wisdom, and the wisdom of gathering and holding is the third superior wisdom. Among these, only the accomplishment of non-discriminating wisdom is the true essence. Because the wisdom of contemplation is the cause, it is the result of that. Because the wisdom of subsequent attainment is the result, it is the cause of that. If this wisdom is accomplished, the two wisdoms before and after are also accomplished. Now, one should first explain the nature of non-discriminating wisdom. Nature is the essence and characteristics. The nature of the non-discriminating wisdom of all Bodhisattvas should be free from five aspects. Now I will speak of them.

Treatise: This non-discriminating wisdom is by nature free from five aspects. It is free from non-thinking. It is free from the stage of transcending perception and contemplation. It is free from cessation of perception and feeling samadhi (mie shou xiang ding). It is free from the nature of form. It is free from the various aspects of conceptualizing the true meaning. Being free from these five aspects, it should be known as non-discriminating wisdom.

Commentary: Among the five aspects, if non-attention is non-discrimination, then deep sleep, indulgence in lust, extreme drunkenness, and so on, should be non-discriminating wisdom. Furthermore, if transcending the stage of perception and contemplation is non-discrimination, then the second dhyana (er chan) and above should all be non-discriminating knowledge. If so, worldly people should also attain non-discriminating wisdom. Furthermore, if the mind and mental functions do not operate, it is non-discriminating wisdom, then abiding in cessation of perception and feeling samadhi (mie shou xiang ding) and so on.

應是無分別智。此智不成。何以故。以住滅定等時無有心故。複次若智體性如色者。如色頑鈍無知。智亦如是頑鈍無知。複次若於真實義中。取種種相是無分別者。此取即是分別。以分別言此是真實故。若智離此五種相緣真實義。于真實義中。若不起種種相言。此是真實此是無分別智相故。緣真實義時。如眼識緣色無種種相此是其義。

論曰。此中為成立。如所說無分別智故說偈。

諸菩薩自性　　出離五種相　是無分別智　　于真不計度　諸菩薩依止　　非思亦是思　是無分別智　　非思義種類　諸菩薩因緣　　有意言聞熏　是無分別智　　正思惟相應　諸菩薩所緣　　不可言說法　是無分別智　　無我及真如　諸菩薩相貌　　于彼所緣中　是無分別智　　爾炎無有相　相應自性義　　所分別非余　字字相應故　　是為義相應　若離於言說　　于義智不生　言說不同故　　一切不可言　諸菩薩住持　　即無分別智　后得智中行　　得增長進趣　諸菩薩助伴　　說為二種道　是無分別智　　五度之種類　諸菩薩果報　　諸佛二輪中　是無分別智　　方便及正得　諸菩薩津液　　於後生生中　是無分別智　　自體轉勝故　諸菩薩出離　　得成就相應　是無分

【現代漢語翻譯】現代漢語譯本應該是無分別智（nirvikalpa-jñāna，不加分別的智慧）。但這種智慧不能成立。為什麼呢？因為處於滅盡定（nirodha-samāpatti，一種高級禪定狀態）等狀態時，沒有心識活動。再者，如果智慧的體性像色法（rūpa，物質現象）一樣，那麼就像色法一樣頑固遲鈍，沒有知覺。智慧也會像這樣頑固遲鈍，沒有知覺。此外，如果在真實的意義中，執取種種表相，卻說是無分別，那麼這種執取本身就是分別。因為說『這是真實』，本身就是一種分別。如果智慧脫離這五種表相，緣于真實的意義，並且在真實的意義中，不生起種種表相，不說『這是真實』，這才是無分別智的表相。緣于真實的意義時，就像眼識緣於色法，沒有種種表相，這就是它的意義。

論曰：爲了成立如前所說的無分別智，所以說了以下偈頌：

諸菩薩的自性，是出離五種表相，這就是無分別智，對於真理不作計度。諸菩薩所依止的，非思（不是思慮分別）也是思（是正思惟），這就是無分別智，是非思之義的種類。諸菩薩的因緣，是有意言（manas，意識）的聞熏（śruta-vāsanā，聽聞佛法所形成的熏習），這就是無分別智，與正思惟相應。諸菩薩所緣的，是不可言說的法，這就是無分別智，是無我（anātman）及真如（tathatā）。諸菩薩的相貌，在於他們所緣的境界中，這就是無分別智，像爾炎（irya，一種禪定狀態）一樣沒有表相。相應自性的意義，是所分別的，不是其他的。字字相應，所以說是意義相應。如果離開了言說，對於意義的智慧就不會生起。言說不同，所以一切都不可言說。諸菩薩的住持，就是無分別智，在後得智（prsthalabdha-jñāna，證悟后獲得的智慧）中執行，得到增長和進步。諸菩薩的助伴，被說為兩種道，這就是無分別智，是五度（pāramitā，佈施、持戒、忍辱、精進、禪定）的種類。諸菩薩的果報，在諸佛的二輪（指教化眾生的兩種方式，如法輪和戒輪）中，這就是無分別智，是方便（upāya）和正得（samyak-prāpti）。諸菩薩的津液（指滋養眾生的法），在後來的生生世世中，這就是無分別智，因為自體（ātman，自身）的轉變更加殊勝。諸菩薩的出離，得到成就相應，這就是無分別智。

【English Translation】 English version It should be non-discriminating wisdom (nirvikalpa-jñāna). This wisdom cannot be established. Why? Because when abiding in cessation samadhi (nirodha-samāpatti) and other states, there is no mind. Furthermore, if the nature of wisdom is like form (rūpa), then just as form is dull and without knowledge, wisdom would also be dull and without knowledge. Moreover, if one grasps various characteristics in the true meaning and calls it non-discrimination, then this grasping itself is discrimination. Because saying 'this is true' is itself a discrimination. If wisdom is separated from these five characteristics, and dwells on the true meaning, and in the true meaning, does not give rise to various characteristics, and does not say 'this is true,' this is the characteristic of non-discriminating wisdom. When dwelling on the true meaning, it is like eye consciousness dwelling on form without various characteristics; this is its meaning.

Treatise: In order to establish the non-discriminating wisdom as previously described, the following verses are spoken:

The nature of all Bodhisattvas is to be free from the five characteristics; this is non-discriminating wisdom, which does not speculate about the truth. What all Bodhisattvas rely on is neither thought (not deliberation) nor thought (right thinking); this is non-discriminating wisdom, the category of non-thought meaning. The causes and conditions of all Bodhisattvas are the hearing-perfuming (śruta-vāsanā) of intentional words (manas); this is non-discriminating wisdom, corresponding to right thinking. What all Bodhisattvas dwell on is the inexpressible Dharma; this is non-discriminating wisdom, which is no-self (anātman) and Suchness (tathatā). The appearance of all Bodhisattvas is in the realm they dwell on; this is non-discriminating wisdom, like an irya (a state of meditation) without characteristics. The meaning of corresponding self-nature is what is discriminated, not other. Because word by word corresponds, it is said to be meaning correspondence. If one is separated from speech, wisdom about meaning will not arise. Because speech is different, everything is inexpressible. The abiding of all Bodhisattvas is non-discriminating wisdom, which operates in subsequent wisdom (prsthalabdha-jñāna), gaining growth and progress. The companions of all Bodhisattvas are said to be two kinds of paths; this is non-discriminating wisdom, the category of the five perfections (pāramitā). The fruition of all Bodhisattvas is in the two wheels of all Buddhas (referring to two ways of teaching sentient beings, such as Dharma wheel and precepts wheel); this is non-discriminating wisdom, which is skillful means (upāya) and right attainment (samyak-prāpti). The essence of all Bodhisattvas (referring to the Dharma that nourishes sentient beings), in later lives, is non-discriminating wisdom, because the transformation of self (ātman) is even more excellent. The liberation of all Bodhisattvas attains corresponding accomplishment; this is non-discriminating wisdom.

別智　　應知十地中　諸菩薩究竟　　由得三身凈　是無分別智　　得最上自在　如虛空不染　　此無分別智　種種極惡業　　唯信決定故　如虛空不染　　此無分別智　解脫一切障　　得成就相應　如虛空不染　　此無分別智　常行於世間　　世間法不染　如啞求受塵　　如啞正受塵　如非啞受塵　　三智如是說　如愚求受塵　　如愚正受塵　如非愚受塵　　三智如是說　如五求受塵　　如五正受塵　如意識受塵　　三智如是說　如未解求解　　如知法及義　三智次第爾　　當知方便等　如人正閉目　　是無分別智　即彼開目時　　是為后得智　此無分別智　　應知如虛空　如空中色像　　后得智亦爾　如摩尼天樂　　作業離分別　諸佛種種業　　亦常離分別　非此亦非余　　非智亦是智　與爾炎無別　　是無分別智　由說一切法　　自性離分別　所分別非有　　無無分別智

釋曰。此初偈中即顯此義。即此所說自性由依止故得生。今當說。由說此智為無分別故。此智必應依止心生。若依止心生。由能思念故名為心。若依止思念生。則無分別義不成。又若依止非心生。則不成智。為離此二過故。偈說諸菩薩依止等。于中此智所依止非思。何以故。以不

【現代漢語翻譯】現代漢語譯本別智（Vikalpa-jñāna）：應當瞭解，十地（Daśa-bhūmi）中的諸位菩薩，由於獲得清凈的三身（Trikāya），證得無分別智（Nirvikalpa-jñāna），獲得最上的自在。此無分別智，如同虛空一般不被染污。種種極惡的業，唯有通過堅定的信心才能消除，此無分別智，如同虛空一般不被染污。解脫一切障礙，獲得與成就相應的果報，此無分別智，如同虛空一般不被染污。常在世間行走，卻不被世間法所染污。如同啞巴試圖感受塵埃，如同啞巴正在感受塵埃，如同非啞巴感受塵埃，三種智慧（Tri-jñāna）是這樣說的。如同愚人試圖感受塵埃，如同愚人正在感受塵埃，如同非愚人感受塵埃，三種智慧是這樣說的。如同五根（Pañcendriya）試圖感受塵埃，如同五根正在感受塵埃，如同意識（Vijñāna）感受塵埃，三種智慧是這樣說的。如同未理解的人尋求理解，如同理解了法和義理，三種智慧的次第就是這樣，應當瞭解方便等。如同人閉上眼睛，這是無分別智；當他睜開眼睛時，這就是后得智（Pṛṣṭhalabdha-jñāna）。此無分別智，應當瞭解如同虛空；如同虛空中的色像，后得智也是如此。如同如意寶珠（Maṇi）和天樂（Divya-saṃgīta），其運作遠離分別；諸佛（Buddha）的種種事業，也常常遠離分別。非此亦非彼，非智亦是智，與火焰沒有區別，這就是無分別智。由於宣說一切法的自性遠離分別，所分別的事物並非真實存在，因此才會有無分別智。

釋曰：這段經文一開始就闡明了這個道理：所說的自性是依靠因緣而產生的。現在將要說明，由於說這種智慧是無分別的，所以這種智慧必定是依靠心而產生的。如果依靠心而產生，由於能夠思念，所以稱為心。如果依靠思念而產生，那麼無分別的意義就不成立了。另外，如果依靠非心而產生，那麼就不能成為智慧。爲了避免這兩種過失，經文說諸菩薩依靠等等。其中，這種智慧所依靠的不是思念。為什麼呢？因為不……

【English Translation】 English version Vikalpa-jñāna (別智): It should be known that the Bodhisattvas in the Ten Bhūmis (Daśa-bhūmi), due to attaining the pure Trikāya (三身), realize Nirvikalpa-jñāna (無分別智), and obtain the supreme freedom. This Nirvikalpa-jñāna is like the sky, unpolluted. All kinds of extremely evil karma can only be eliminated through firm faith. This Nirvikalpa-jñāna is like the sky, unpolluted. Liberating from all obstacles, obtaining the corresponding results of accomplishment, this Nirvikalpa-jñāna is like the sky, unpolluted. Constantly walking in the world, yet not being defiled by worldly dharmas. It is like a mute person trying to feel dust, like a mute person is feeling dust, like a non-mute person feels dust. The three wisdoms (Tri-jñāna) are spoken of in this way. It is like a fool trying to feel dust, like a fool is feeling dust, like a non-fool feels dust. The three wisdoms are spoken of in this way. It is like the five senses (Pañcendriya) trying to feel dust, like the five senses are feeling dust, like consciousness (Vijñāna) feels dust. The three wisdoms are spoken of in this way. It is like someone who does not understand seeking understanding, like understanding the Dharma and its meaning. The order of the three wisdoms is like this; one should understand the means, etc. It is like a person closing their eyes, this is Nirvikalpa-jñāna; when they open their eyes, this is Pṛṣṭhalabdha-jñāna (后得智). This Nirvikalpa-jñāna should be understood as being like the sky; like the forms and images in the sky, so too is Pṛṣṭhalabdha-jñāna. Like the Maṇi (摩尼) jewel and Divya-saṃgīta (天樂), their operation is free from discrimination; the various activities of the Buddhas (佛), are also always free from discrimination. Neither this nor that, neither wisdom nor not-wisdom, it is no different from a flame, this is Nirvikalpa-jñāna. Because it is proclaimed that the nature of all dharmas is free from discrimination, what is discriminated is not truly existent, therefore there is Nirvikalpa-jñāna.

Explanation: This verse initially clarifies this principle: the nature spoken of arises dependent on conditions. Now it will be explained that because this wisdom is said to be non-discriminating, this wisdom must arise dependent on the mind. If it arises dependent on the mind, because it is capable of thought, it is called mind. If it arises dependent on thought, then the meaning of non-discrimination is not established. Furthermore, if it arises dependent on non-mind, then it cannot become wisdom. To avoid these two faults, the verse says that Bodhisattvas rely on, etc. Among them, what this wisdom relies on is not thought. Why? Because not...

思量義故。又此所依止亦非非思。何以故。以思所引生故。此所依止生時。是思種類故得說名思。又此智由因所生起故。次以偈顯示其因。諸菩薩因緣。有意言聞熏者。由於他音聲正聞熏習。以此熏習為因。生思惟意言。名正思惟。此智以何為所緣。復以偈顯示。諸菩薩所緣等者。于中不可言法性。謂于分別性一切法不可言。複次何法不可說。謂無我真如人法體分別性無我。此無體之體名為真如。莫作斷取。又此所緣有何相貌。次以偈顯示。諸菩薩相貌等者。于中無相者。此智與真如平等而生。無有別相為相。此是相貌如眼取色。于中見青等相貌與色無異。此亦如是。智與真如無異相貌。若所有一切法皆不可說。何者為所分別。相應自性義所分別非余故。與彼不別故名非余。複次此云何成。為成就此故偈言字字自相應。是為義相應者。若此字與彼字相應。說此中義名和合義。如斫芻二字不斷說故。即有眼義和合生(斫芻隋云眼)。是所分別。以何道理成就一切法不可說。若離於言說于義智不生故。如有人未識能說名。于所說義智則不生。若汝言但得能說名則知所說義者。此義不成。如偈言言說不同故。以能說名與所說義不同。名與義各別體故。偈言一切不可說。由此義故能說與所說俱不可說。複次此無分別智何所住持

。偈言諸菩薩住持。即無分別智后得智中。行者由無分別后所得智故。菩薩得修諸行即依此智得增長進趣。菩薩所有諸行此增長義。依無分別智住持故。複次此智以何為伴。偈言諸菩薩伴助。說為二種道故。此無分別智以五波羅蜜為助伴。于中道有二種。謂資糧道。及依止道。資糧道者。謂施戒忍精進等諸波羅蜜。依止道者。謂禪波羅蜜。由如前說。諸波羅蜜所生善根。及依止禪定故。無分別智得生。此智即是般若波羅蜜。複次乃至未得佛果已來所有無分別智。能成熟果報。偈言諸菩薩果報諸佛二輪中。是無分別智者。何者諸佛二輪。謂受用身輪。及化身輪。若修方便無分別。能成熟化身果。若正得無分別。能成熟受用身果。為顯示此義故。偈言方便及正得。複次何者是無分別智津液。諸菩薩津液於後生生中者。即于彼二輪中。於後後生處。此無分別智體轉得勝進。即此無分別智轉勝進時。此是津液果應知。複次云何出離。諸菩薩出離者。究竟出離。即是涅槃得成就相應。此無分別智者。此智初得得相應。從此經無量百千劫得成就相應。應知十地中者。從初地乃至第十地如是次第。初地中唯有得相應。爾後無量時得成就相應。是故諸菩薩於三阿僧祇劫得涅槃。由經爾所時乃得究竟故。何者無分別究竟。即次前所說得者

【現代漢語翻譯】現代漢語譯本：偈語說，諸菩薩的住持，即是在無分別智（nirvikalpa-jñāna，不分別的智慧）和后得智（prsthalabdha-jñāna，獲得根本智后所生的智慧）中。修行者由於無分別后所得智的緣故，菩薩得以修習各種行持，即依靠此智慧得以增長和進步。菩薩所有的各種行持，這種增長的意義，是依靠無分別智的住持的緣故。再次，此智慧以什麼為伴侶？偈語說，諸菩薩的伴助，說為兩種道的原因。此無分別智以五波羅蜜（pāramitā，到彼岸）為助伴。其中道有兩種，即資糧道和依止道。資糧道是指佈施（dāna）、持戒（śīla）、忍辱（ksānti）、精進（vīrya）等諸波羅蜜。依止道是指禪定（dhyāna）波羅蜜。由於如前所說，諸波羅蜜所生的善根，以及依止禪定的緣故，無分別智得以產生。此智慧即是般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。再次，乃至未獲得佛果之前，所有無分別智，能成熟果報。偈語說，諸菩薩的果報在諸佛的二輪中。什麼是諸佛的二輪？即受用身輪（sambhogakāya-cakra，報身輪）和化身輪（nirmānakāya-cakra，應化身輪）。如果修習方便無分別，能成熟化身果。如果真正獲得無分別，能成熟受用身果。爲了顯示此意義，偈語說，方便及正得。再次，什麼是無分別智的津液？諸菩薩的津液在後生生中，即在那二輪中，在後后的生處，此無分別智的本體轉變而獲得殊勝的進步。即此無分別智轉變殊勝進步時，這是津液的果報應當知道。再次，什麼是出離？諸菩薩的出離，究竟的出離，即是涅槃（nirvāna，寂滅）得以成就相應。此無分別智，此智最初獲得相應，從此經過無量百千劫得以成就相應。應當知道十地（bhūmi，菩薩修行的十個階段）中，從初地乃至第十地如此次第，初地中唯有獲得相應，爾後無量時得以成就相應。是故諸菩薩於三阿僧祇劫（asamkhyeya-kalpa，無數大劫）獲得涅槃，由於經過那麼長的時間才得以究竟的緣故。什麼是無分別的究竟？即是緊接著前面所說的獲得。

【English Translation】 English version: The verse says that the abiding of all Bodhisattvas is in the non-discriminating wisdom (nirvikalpa-jñāna) and the subsequent wisdom (prsthalabdha-jñāna). Because of the subsequent wisdom obtained after non-discrimination, Bodhisattvas are able to cultivate various practices, that is, they are able to grow and progress by relying on this wisdom. All the practices of the Bodhisattvas, this meaning of growth, is due to the abiding of non-discriminating wisdom. Furthermore, what accompanies this wisdom? The verse says that the assistance of all Bodhisattvas is said to be the reason for the two paths. This non-discriminating wisdom is assisted by the five perfections (pāramitā). Among them, there are two kinds of paths, namely the path of accumulation and the path of reliance. The path of accumulation refers to perfections such as generosity (dāna), discipline (śīla), patience (ksānti), and diligence (vīrya). The path of reliance refers to the perfection of meditation (dhyāna). Because, as mentioned earlier, the roots of virtue produced by the perfections and the reliance on meditation, non-discriminating wisdom can arise. This wisdom is the perfection of wisdom (prajñā-pāramitā). Furthermore, until the attainment of Buddhahood, all non-discriminating wisdom can ripen into fruition. The verse says that the fruition of all Bodhisattvas is in the two wheels of all Buddhas. What are the two wheels of all Buddhas? They are the enjoyment body wheel (sambhogakāya-cakra) and the emanation body wheel (nirmānakāya-cakra). If one cultivates skillful non-discrimination, one can ripen the fruit of the emanation body. If one truly attains non-discrimination, one can ripen the fruit of the enjoyment body. To show this meaning, the verse says, 'skillful and truly attained'. Furthermore, what is the essence of non-discriminating wisdom? The essence of all Bodhisattvas in future lives, that is, in those two wheels, in subsequent births, the essence of this non-discriminating wisdom transforms and attains superior progress. That is, when this non-discriminating wisdom transforms and progresses superiorly, this is the fruit of the essence that should be known. Furthermore, what is liberation? The liberation of all Bodhisattvas, ultimate liberation, is the corresponding attainment of Nirvana (nirvāna). This non-discriminating wisdom, this wisdom initially attains correspondence, and after countless hundreds of thousands of kalpas (asamkhyeya-kalpa) it attains corresponding accomplishment. It should be known that in the ten grounds (bhūmi), from the first ground to the tenth ground in such order, in the first ground there is only corresponding attainment, and after countless times there is corresponding accomplishment. Therefore, all Bodhisattvas attain Nirvana in three asamkhyeya-kalpas, because it takes so long to attain ultimate completion. What is the ultimate of non-discrimination? It is the attainment that was mentioned immediately before.

。是偈言諸菩薩究竟。由得三身凈。是無分別智。此中三身清凈者。由此三身初地中唯有得。於十地中得善清凈故。得最上自在者。此無分別智。非唯清凈三身得究竟。復有十種自在。如后說彼亦是得應知。複次無分別智有何功德。于中有三種無分別。一方便無分別。二根本無分別。三后得無分別。此中方便無分別者。由此人初於他所。聞菩薩無分別已。自未見其方便。然生信樂。依止此信樂。修無分別觀。此時名方便無分別。由此觀行故無分別得生。故得無分別名。此方便無分別無染功德。譬如何等。偈言如虛空不染。此無分別智故。為顯示何法。無染故說種種極惡業。為顯示不染因故。說唯信決定故。由於此無分別唯信決定故。能對治惡趣。此即顯示諸惡不染根本。無分別功德復何所以。偈言如虛空無染。此無分別智故。何法不染。謂一切障礙。何故不染。得成就相應故。顯示于諸地中由得相應及成就相應為因故。此即顯示對治一切障。無分別后得智功德。復何所以。偈言如虛空不染。此無分別智。常行於世間。世法不能染故。由此智力故。見有利益眾生處。隨念往生雖生世間。然不為世法所染。世法有八種。謂得利不得利好名惡名毀贊苦樂等。此即是無分別。從無分別智生故。今當顯示此三智差別。其相應知。

【現代漢語翻譯】現代漢語譯本：這是關於諸菩薩最終成就的偈語。由於獲得了清凈的三身（Trikaya），這是無分別智（Nirvikalpa-jnana）。這裡所說的三身清凈，是指這三身在初地（Prathama-bhumi）中才開始獲得，並在十地（Dasa-bhumi）中得到徹底的清凈。獲得最上自在，指的是這種無分別智，不僅能清凈三身並達到究竟，還具有十種自在，如後面所說，這些也應當瞭解。此外，無分別智有什麼功德呢？其中有三種無分別：一是方便無分別，二是根本無分別，三是后得無分別。這裡所說的方便無分別，是指這個人最初從他人那裡聽聞菩薩的無分別之後，自己還沒有見到它的方便，然而產生了信樂。依靠這種信樂，修習無分別觀。此時稱為方便無分別。由於這種觀行的緣故，無分別得以產生，所以稱為獲得無分別。這種方便無分別具有不染的功德。譬如什麼呢？偈語說：『如虛空不染。』這種無分別智，是爲了顯示什麼法呢？因為不染的緣故，所以說種種極惡業。爲了顯示不染的原因，所以說唯有信決定。由於對這種無分別唯有信是決定的，所以能夠對治惡趣（Durgati）。這即是顯示諸惡不能染污的根本。無分別的根本功德又是什麼呢？偈語說：『如虛空無染。』這種無分別智，什麼不能染污呢？是指一切障礙（Avarana）。為什麼不能染污呢？因為獲得了成就相應。顯示在各個地（Bhumi）中，由於獲得相應和成就相應作為原因。這即是顯示對治一切障礙。無分別的后得智的功德又是什麼呢？偈語說：『如虛空不染。』這種無分別智，常常在世間執行，世間的法則不能染污它。由於這種智慧的力量，見到有利益眾生的地方，隨念前往，即使生在世間，也不會被世間的法則所染污。世間的法則有八種，即得利和不得利，好名和惡名，譭謗和讚揚，痛苦和快樂等。這即是從無分別智所產生的。現在應當顯示這三種智慧的差別，它們是相應的，應當瞭解。

【English Translation】 English version: This is a verse about the ultimate attainment of all Bodhisattvas. Because of obtaining the pure Trikaya (three bodies), this is Nirvikalpa-jnana (non-discriminating wisdom). The purity of the three bodies mentioned here refers to the fact that these three bodies are only initially obtained in the Prathama-bhumi (first ground), and are thoroughly purified in the Dasa-bhumi (ten grounds). Obtaining the supreme freedom refers to this non-discriminating wisdom, which not only purifies the three bodies and reaches the ultimate, but also possesses ten kinds of freedoms, as mentioned later, which should also be understood. Furthermore, what are the merits of non-discriminating wisdom? Among them, there are three kinds of non-discrimination: first, expedient non-discrimination; second, fundamental non-discrimination; and third, subsequent non-discrimination. The expedient non-discrimination mentioned here refers to the fact that this person initially hears about the non-discrimination of Bodhisattvas from others, but has not yet seen its expediency, yet generates faith and joy. Relying on this faith and joy, they cultivate non-discriminating contemplation. At this time, it is called expedient non-discrimination. Because of this practice of contemplation, non-discrimination is able to arise, so it is called obtaining non-discrimination. This expedient non-discrimination has the merit of being unpolluted. What is the analogy? The verse says: 'Like the empty sky, it is not stained.' What Dharma (teachings) does this non-discriminating wisdom reveal? Because it is unstained, it speaks of all kinds of extremely evil deeds. In order to show the reason for being unstained, it says that only faith is decisive. Because only faith is decisive in this non-discrimination, it is able to counteract the Durgati (evil destinies). This is to show the root of all evils not being able to pollute. What is the fundamental merit of non-discrimination? The verse says: 'Like the empty sky, it is not stained.' What cannot be stained by this non-discriminating wisdom? It refers to all Avarana (hindrances). Why cannot it be stained? Because it has obtained accomplishment correspondence. It shows that in each Bhumi (ground), obtaining correspondence and accomplishment correspondence are the causes. This is to show the counteracting of all hindrances. What is the merit of the subsequent wisdom obtained from non-discrimination? The verse says: 'Like the empty sky, it is not stained.' This non-discriminating wisdom constantly operates in the world, and the laws of the world cannot stain it. Because of the power of this wisdom, seeing places where it is beneficial to sentient beings, it goes there at will, and even if it is born in the world, it will not be stained by the laws of the world. There are eight kinds of worldly laws, namely, gaining and not gaining, good name and bad name, defamation and praise, suffering and happiness, etc. This is what arises from non-discriminating wisdom. Now, the differences between these three kinds of wisdom should be shown, they are corresponding, and should be understood.

如啞求受塵。無有言說。方便無分別亦爾。如啞正受塵無有言說。根本無分別亦爾。如非啞受塵。如所受塵。即有言說。無分別后得亦爾。名字等名為言說。如愚求受塵者。未曾識知名愚。此愚等譬三智。如啞中說。如五求受塵者。無分別五種。應知是眼等五數。此等求覓及正受。此譬三智。一切如啞中說。如意識受塵者。如意識于塵能分別。亦受用。后得亦爾。于塵亦分別亦受用。如未解論求解。方便無分別亦爾。如誦習論時。但受用於法。根本無分別亦爾。法者謂文字如解。論者於法于義皆受用。后得亦爾應知。複次為攝此法及義故顯示二智。如人正閉目者。此偈顯示無分別及后得二種差別相。如虛空者。如虛空無染無有分別。亦不為他所分別。無分別智亦爾。遍在一切法一味。空中一切法不能污故名無染。自體無分別故名無分別。亦不為他分別成相貌故非所分別。此智如是應知。如空中色像后得智亦爾者。如色顯現亦是能分別。亦是所分別。複次若以無分別智名為佛者。既離分別眾生云何得成利益眾生事。雖離分別如理得成故。以摩尼天樂譬喻顯示。如摩尼天樂者。如如意珠離分別業。隨眾生所欲作利益事。又如天樂無有作者。隨彼天所欲。出種種聲。諸佛亦爾。離於分別而種種事成應知。此無分別甚深說中。

【現代漢語翻譯】現代漢語譯本如同啞巴試圖感受塵土，卻無法言說。方便無分別智也是如此。如同啞巴真正感受塵土，無法言說，根本無分別智也是如此。如同非啞巴感受塵土，根據所感受的塵土，就能進行言說，無分別后得智也是如此。名字等同於言說。如同愚人試圖感受塵土，因為從未認識到愚癡之名，這個愚人可以比作三智。如同在啞巴的比喻中所說。如同五根試圖感受塵土，無分別的五種根，應當知道是指眼等五根。這些根的尋求和真正感受，可以比作三智。一切都如同在啞巴的比喻中所說。如同意識感受塵土，意識能夠分別塵土，也能受用塵土，后得智也是如此，對於塵土既能分別也能受用。如同未理解論典而求解，方便無分別智也是如此。如同誦習論典時，只是受用於法，根本無分別智也是如此。法指的是文字，如同理解論典的人對於法和義都能受用，后得智也應當如此理解。進一步說，爲了攝取法和義，所以顯示二智。如同人正在閉著眼睛，這句偈語顯示了無分別智和后得智的兩種差別相。如同虛空，虛空沒有污染，沒有分別，也不被其他事物所分別。無分別智也是如此，普遍存在於一切法中，具有單一的味道。在虛空中，一切法都不能污染它，所以稱為無染。自體沒有分別，所以稱為無分別。也不被其他事物分別形成相貌，所以不是被分別的對象。這種智慧應當這樣理解。如同虛空中的色像，后得智也是如此。如同色顯現，既是能分別的，也是所分別的。進一步說，如果以無分別智稱為佛，既然離開了分別，眾生如何能夠成就利益眾生的事業？雖然離開了分別，卻能如理地成就，所以用摩尼寶珠和天樂的比喻來顯示。如同摩尼寶珠，如意寶珠離開了分別的運作，隨著眾生的願望而做利益的事情。又如同天樂，沒有演奏者，卻能隨著天人的願望，發出種種聲音。諸佛也是如此，離開了分別，而種種事情都能成就，應當知道。這無分別智的甚深說法中。

【English Translation】 English version It is like a mute person trying to perceive dust, unable to speak. So too is the expedient non-discriminating wisdom. It is like a mute person truly perceiving dust, unable to speak; so too is the fundamental non-discriminating wisdom. It is like a non-mute person perceiving dust; according to the dust perceived, there is speech. So too is the subsequent acquired non-discriminating wisdom. Names are equivalent to speech. It is like a fool trying to perceive dust, never having recognized the name 'fool'; this fool can be likened to the three wisdoms. As said in the analogy of the mute person. It is like the five senses trying to perceive dust; the non-discriminating five senses should be understood as the five senses such as the eye. These senses' seeking and truly perceiving can be likened to the three wisdoms. Everything is as said in the analogy of the mute person. It is like consciousness perceiving dust; consciousness can discriminate dust and also enjoy dust. So too is the subsequent acquired wisdom; regarding dust, it can both discriminate and enjoy. It is like seeking to understand a treatise without understanding it; so too is the expedient non-discriminating wisdom. It is like reciting a treatise, only enjoying the Dharma; so too is the fundamental non-discriminating wisdom. 'Dharma' refers to the words; it is like understanding a treatise where one can enjoy both the Dharma and the meaning. The subsequent acquired wisdom should also be understood in this way. Furthermore, to encompass the Dharma and the meaning, two wisdoms are shown. It is like a person closing their eyes; this verse shows the two different aspects of non-discriminating wisdom and subsequent acquired wisdom. It is like space; space is without defilement, without discrimination, and is not discriminated by other things. So too is non-discriminating wisdom; it is universally present in all dharmas, having a single flavor. In space, all dharmas cannot defile it, so it is called 'without defilement'. Its self-nature is without discrimination, so it is called 'non-discriminating'. It is also not discriminated by other things to form appearances, so it is not an object of discrimination. This wisdom should be understood in this way. It is like the images in space; so too is the subsequent acquired wisdom. It is like the appearance of form, which is both capable of discriminating and is discriminated. Furthermore, if non-discriminating wisdom is called Buddha, since it is apart from discrimination, how can sentient beings accomplish the work of benefiting sentient beings? Although it is apart from discrimination, it can accomplish things according to reason, so the analogy of the Mani jewel and heavenly music is used to show this. It is like the Mani jewel, the wish-fulfilling jewel, apart from discriminating actions, does beneficial things according to the wishes of sentient beings. It is also like heavenly music, without a performer, yet it can emit various sounds according to the wishes of the devas. So too are the Buddhas; apart from discrimination, various things can be accomplished, it should be known. In this profound teaching of non-discriminating wisdom.

云何為智緣依他性所分別物。為有別緣。若爾何過。若分別所攀緣則不得名無分別。若言有別攀緣。此別攀緣亦非有。非此亦非餘者。于中非此者。以非分別所能緣。以無分別故亦非餘者。以即于依他性法中作法。如攀緣故。此法及法如二種。不可說一不可說異故。此亦爾不可說為分別所緣。又不可說為異緣故。復云何此為是智為非智。若爾何過。若是智既名為智。云何不分別。若非智自性云何說為無分別智。故以非智亦是智偈顯示。此不可為智。何以故。由方便有分別智自性中不生故。亦非非智以方便有分別智為因生故。復有別義非即亦非異非智亦是智者。由非即緣分別中生故名非智亦非異。由即緣法如中生故非非智。即以前句釋后句。與爾炎無別。是無分別智者。非如方便智有能取所取生故名無分別。若於所取爾炎中。無別異平等平等生。是無分別。此智不住能取所取中。世尊于修多羅中。說一切法無分別。此中欲顯示此無分別故。更說偈。由說一切法自性離分別者謂一切法即自性無分別。何故如此偈言。所分別非有。以此顯示由所分別物非有故。若所分別非有故。即一切法自性無分別者。何故一切眾生不即得解脫。無無分別智者。即以此句顯示不得解脫。雖一切法自性無分別。由一切法自性無分別故。無有所分

【現代漢語翻譯】現代漢語譯本：什麼是智所緣的依他性所分別之物？是爲了有別的因緣嗎？如果這樣，會有什麼過失？如果分別所攀緣的，就不能稱之為無分別。如果說有別的攀緣，這個別的攀緣也不是真實存在的。既不是『此』，也不是『彼』。其中，『非此』是因為分別不能緣取它，因為它沒有分別性；『非彼』是因為它就在依他性法中起作用，就像攀緣一樣。這個法和法如是兩種，不可說是一，也不可說是異。因此，它也不能說是分別所緣，也不能說是異緣。那麼，這到底是智還是非智呢？如果這樣說，會有什麼過失？如果是智，既然名為智，為什麼不分別？如果不是智的自性，又怎麼能說是無分別智呢？所以用『非智亦是智』的偈頌來顯示。這不能說是智。為什麼呢？因為由方便而生的分別智自性中不生出它。也不能說它不是智，因為它是由方便而生的分別智為因產生的。還有別的意義，它既非即，也非異，既非智，也是智。因為它不是直接從緣分別中產生，所以名為非智；又因為它直接從緣法如中產生，所以不是非智。這是用前一句來解釋后一句。與爾炎沒有區別。這個無分別智，不像方便智那樣有能取和所取產生，所以名為無分別。如果在所取的爾炎中，沒有差別，平等平等地產生，這就是無分別。這個智不住在能取和所取之中。世尊在修多羅中說，一切法無分別。這裡想要顯示這個無分別，所以更說了偈頌：『由說一切法自性離分別者，謂一切法即自性無分別。』為什麼這樣說呢？偈頌說：『所分別非有。』用這個來顯示，因為所分別之物不是真實存在的。如果所分別不是真實存在的，那麼一切法自性無分別，為什麼一切眾生不能立即得到解脫呢？因為沒有無分別智。用這句來顯示不能得到解脫。雖然一切法自性無分別，但因為一切法自性無分別，所以沒有所分。

【English Translation】 English version: What is the dependently-arisen, discriminated object that is the object of wisdom? Is it because there is a separate condition? If so, what fault would there be? If it is what is grasped by discrimination, then it cannot be called non-discrimination. If it is said that there is a separate grasping, this separate grasping is also not real. It is neither 'this' nor 'other'. Among them, 'not this' is because discrimination cannot grasp it, because it has no discrimination; 'not other' is because it functions within the dependently-arisen dharma, just like grasping. This dharma and suchness of dharma are two kinds, which cannot be said to be one, nor can they be said to be different. Therefore, it cannot be said to be the object of discrimination, nor can it be said to be a different condition. Then, is this wisdom or non-wisdom? If so, what fault would there be? If it is wisdom, since it is called wisdom, why does it not discriminate? If it is not the nature of wisdom, how can it be called non-discriminating wisdom? Therefore, the verse 'not wisdom is also wisdom' is used to show this. This cannot be said to be wisdom. Why? Because it does not arise from the nature of discriminating wisdom that arises from skillful means. It also cannot be said that it is not wisdom, because it arises from the cause of discriminating wisdom that arises from skillful means. There is another meaning, it is neither identical nor different, neither wisdom nor non-wisdom. Because it does not arise directly from the condition of discrimination, it is called non-wisdom; and because it arises directly from the condition of suchness of dharma, it is not non-wisdom. This uses the previous sentence to explain the latter sentence. There is no difference from the illusion. This non-discriminating wisdom, unlike expedient wisdom, does not have a grasper and a grasped arising, so it is called non-discriminating. If in the grasped illusion, there is no difference, and equality arises equally, this is non-discrimination. This wisdom does not abide in the grasper and the grasped. The World Honored One said in the sutras that all dharmas are non-discriminating. Here, it is intended to show this non-discrimination, so the verse is further spoken: 'Because it is said that the nature of all dharmas is free from discrimination, it is said that all dharmas are inherently non-discriminating.' Why is it said like this? The verse says: 'What is discriminated is not real.' This is used to show that because what is discriminated is not real. If what is discriminated is not real, then the nature of all dharmas is non-discriminating, why can't all sentient beings immediately attain liberation? Because there is no non-discriminating wisdom. This sentence is used to show that liberation cannot be attained. Although the nature of all dharmas is non-discriminating, because the nature of all dharmas is non-discriminating, there is nothing to be divided.

別。若於此中通達智生證見此無分別故得解脫。若通達智不生。即不得解脫。所說無分別智即此智有三分。今當顯示。

攝大乘論釋論卷第八大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第九

世親菩薩造

隋天竺三藏笈多共行矩等譯增上慧學勝相勝語第八之二

論曰。于方便無分別智中有三種。謂因緣引攝數習等。出生差別故。無分別智亦有三種。謂知足不顛倒無戲論等無分別故。無分別后得智有五種。謂通達憶念成立和合如意等。顯示差別。

釋曰。因緣引攝數習等出生差別故者。此是方便無分別三種。由或以種性力。或以現前數習力故得生。于中種性力者。即是從因得生。數習力者即是現在身丈伕力作。非從因生。知足無顛倒不戲論無分別故者。于中知足無分別者。應知是聞思體究竟。由滿足故不復分別故。名知足無分別。于聞思位究竟時自知得到究竟處。此菩薩住在凡夫地。生滿足心。作是念。聞思事只齊於此。以是義故說為知足無分別。複次應知。有世間知足無分別。若得於有頂處見為涅槃。生知足心。謂更無餘處故名知足無分別。不顛倒無分別者應知是聲聞等。由諸聲聞通達真實故得無常等四無倒智。于常等四倒相中不復顛倒分別

【現代漢語翻譯】現代漢語譯本：別。如果於此通達智慧生起，證悟見到這無分別的境界，因此得到解脫。如果通達智慧不生起，就不能得到解脫。所說的無分別智，就是此智慧有三種成分。現在應當顯示。

《攝大乘論釋論》卷第八大正藏第31冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第九

世親菩薩造

隋天竺三藏笈多（Gupta，人名）共行矩等譯增上慧學勝相勝語第八之二

論曰：在方便無分別智中，有三種，即因緣引攝、數習等，出生差別之故。無分別智也有三種，即知足、不顛倒、無戲論等無分別之故。無分別后得智有五種，即通達、憶念、成立、和合、如意等，顯示差別。

釋曰：『因緣引攝、數習等出生差別故』，這是方便無分別的三種。由或者以種性力，或者以現前數習力故而得生。其中種性力，即是從因得生。數習力，即是現在身丈伕力所作，非從因生。『知足、不顛倒、不戲論無分別故』，其中知足無分別，應當知道是聞思體究竟。由於滿足的緣故不再分別，所以名為知足無分別。在聞思位究竟時，自己知道到達究竟處。此菩薩住在凡夫地，生起滿足心，這樣想：聞思之事只到這裡為止。因為這個緣故說為知足無分別。再次應當知道，有世間知足無分別。如果在於有頂處見為涅槃，生起知足心，認為沒有其他地方了，所以名為知足無分別。不顛倒無分別，應當知道是聲聞等。由於諸聲聞通達真實，所以得到無常等四無倒智。在常等四倒相中不再顛倒分別。

【English Translation】 English version: Furthermore, if one generates wisdom through this and realizes and sees this non-discrimination, one attains liberation because of this. If the wisdom of thorough understanding does not arise, then one cannot attain liberation. The so-called non-discriminating wisdom is this wisdom with three aspects. Now I shall reveal them.

Treatise on the Explanation of the Compendium of the Great Vehicle, Volume 8 Taisho Tripitaka, Volume 31, No. 1596, Treatise on the Explanation of the Compendium of the Great Vehicle

Treatise on the Explanation of the Compendium of the Great Vehicle, Volume 9

Composed by Bodhisattva Vasubandhu (世親菩薩)

Translated by Gupta (笈多), a Tripitaka Master from India during the Sui Dynasty, together with Xingju (行矩) and others. Second of the Eighth [section] on the Superior Aspects and Superior Words of the Study of Higher Wisdom.

Treatise: In the provisional non-discriminating wisdom, there are three types, namely, arising from causes and conditions, attraction and gathering, and repeated practice, etc., due to the differences in their arising. Non-discriminating wisdom also has three types, namely, contentment, non-reversal, and non-elaboration, etc., due to their non-discriminating nature. The subsequent wisdom attained after non-discrimination has five types, namely, thorough understanding, recollection, establishment, harmony, and wish-fulfillment, etc., revealing their differences.

Explanation: 'Arising from causes and conditions, attraction and gathering, and repeated practice, etc., due to the differences in their arising' refers to the three types of provisional non-discrimination. They arise either through the power of inherent nature or through the power of present repeated practice. Among them, the power of inherent nature arises from causes, while the power of repeated practice is the result of the efforts of a person in the present life and does not arise from causes. 'Contentment, non-reversal, and non-elaboration, etc., due to their non-discriminating nature'—among them, 'contentment without discrimination' should be understood as the ultimate state of hearing and contemplation. Because of being satisfied, one no longer discriminates, hence it is called 'contentment without discrimination'. When one reaches the ultimate stage of hearing and contemplation, one knows that one has reached the ultimate place. This Bodhisattva dwells in the realm of ordinary beings and generates a mind of satisfaction, thinking, 'The matter of hearing and contemplation only goes this far.' For this reason, it is said to be 'contentment without discrimination'. Furthermore, it should be known that there is worldly contentment without discrimination. If one sees Nirvana at the peak of existence (有頂處), one generates a mind of contentment, thinking that there is no other place, hence it is called 'contentment without discrimination'. 'Non-reversal without discrimination' should be understood as referring to the Sravakas (聲聞) and others. Because the Sravakas thoroughly understand reality, they attain the four non-reversed wisdoms such as impermanence. They no longer reverse and discriminate in the four reversed aspects such as permanence.

。無戲論無分別者應知。是諸菩薩由諸菩薩知一切法乃至菩提。無戲論無分別故不復分別。無戲論者。謂出語言道過世間智由此智非言語所說。亦非世智所知故。複次無分別后得智。有五種差別應知。謂通達憶念成立和合如意等。顯示差別故者。于中通達顯示。憶念顯示。成立顯示。和合顯示。如意顯示等五種差別。此中通達顯示者。若通達已即于彼時顯示云。我已通達作如是顯示。顯示者。謂決定知故憶念顯示者若出定已憶念言。我已通達無分別也。成立顯示者如所通達為他解說。和合顯示者以一切法為一摶相。總相攀緣智。由此觀智即得轉依。如意顯示者由此轉依故即得如意顯示。由隨心所念一切自在。由此自在若以地等為金等即得成就。由顯示故為此如意故。顯示故名如意顯示。何以故。由經說。以顯示及如意故。已成立無分別智。未說成就因緣故。復以偈顯示。

論曰。更有別偈成就無分別智。

鬼畜人天等　　各隨其所應　一切意有異　　故知義不成　過去等及夢　　並餘二影像　無有為攀緣　　然彼攀緣成　若義成為境　　無無分別智　此智若不有　　佛果無可得　得自在菩薩　　樂欲自在故　如念地等成　　得定者亦爾　成就觀行人　　智人得寂靜　思惟一切法　　如其

【現代漢語翻譯】現代漢語譯本：無戲論、無分別的人應當知道。這些菩薩通過菩薩的智慧瞭解一切法，乃至證得菩提（覺悟）。因為沒有戲論和分別，所以不再進行分別。所謂『無戲論』，是指超越語言之道，超越世間智慧。這種智慧無法用語言表達，也不是世間智慧所能理解的。此外，無分別后得智有五種差別，應當瞭解，即通達、憶念、成立、和合、如意等。顯示這些差別的原因在於，通達顯示、憶念顯示、成立顯示、和合顯示、如意顯示等五種差別。其中，通達顯示是指，如果已經通達，就在那時顯示說：『我已經通達』，這樣進行顯示。顯示是指，確定地知道。憶念顯示是指，如果出定后，憶念說：『我已經通達無分別』。成立顯示是指，將所通達的為他人解說。和合顯示是指，以一切法為一個整體的形象，以總相來攀緣智慧。通過這種觀智，就能獲得轉依（轉變所依）。如意顯示是指，通過這種轉依，就能獲得如意顯示。因為隨心所念，一切自在。通過這種自在，如果想把地等變成金等，就能成就。因為顯示的緣故，所以稱為如意顯示。為什麼呢？因為經書上說，通過顯示和如意。已經成立了無分別智，但沒有說成就的因緣，所以再次用偈頌來顯示。

論曰：還有別的偈頌來成就無分別智。

鬼、畜生、人、天等，各自隨其所應；一切意念有差異，所以知道義理不成。過去等及夢境，以及其餘二種影像；沒有實在的攀緣對象，然而攀緣卻能成立。如果義理成為實在的境，就沒有無分別智；如果這種智慧不存在，佛果就無法獲得。獲得自在的菩薩，因為樂於自在的緣故；就像念想地等就能成就一樣，獲得禪定的人也是如此。成就觀行的修行人，有智慧的人獲得寂靜；思維一切法，如其…… 論曰：更有別偈成就無分別智。

鬼畜人天等　　各隨其所應一切意有異　　故知義不成過去等及夢　　並餘二影像無有為攀緣　　然彼攀緣成若義成為境　　無無分別智此智若不有　　佛果無可得得自在菩薩　　樂欲自在故如念地等成　　得定者亦爾成就觀行人　　智人得寂靜思惟一切法　　如其

【English Translation】 English version: Those who are without conceptual proliferation and without discrimination should know. These Bodhisattvas, through the wisdom of Bodhisattvas, understand all dharmas, even to the attainment of Bodhi (Enlightenment). Because there is no conceptual proliferation and no discrimination, they no longer discriminate. 'Without conceptual proliferation' means transcending the path of language, surpassing worldly wisdom. This wisdom cannot be expressed in words, nor can it be understood by worldly wisdom. Furthermore, there are five kinds of distinctions in the wisdom attained after non-discrimination, which should be understood, namely, thorough understanding, recollection, establishment, unification, and wish-fulfillment. The reason for showing these distinctions is that there are five kinds of distinctions: thorough understanding display, recollection display, establishment display, unification display, and wish-fulfillment display. Among them, thorough understanding display means that if one has thoroughly understood, then at that time, one displays by saying, 'I have thoroughly understood,' thus making a display. Display means knowing with certainty. Recollection display means that if one comes out of Samadhi (meditative concentration), one recollects and says, 'I have thoroughly understood non-discrimination.' Establishment display means explaining what has been thoroughly understood to others. Unification display means taking all dharmas as a single, unified image, using the general characteristic to grasp wisdom. Through this wisdom of contemplation, one can attain Paravrtti (transformation of the basis). Wish-fulfillment display means that through this Paravrtti, one can attain wish-fulfillment display. Because one is free in everything according to one's thoughts. Through this freedom, if one wants to turn earth etc. into gold etc., one can achieve it. Because of the display, it is called wish-fulfillment display. Why? Because the scriptures say, through display and wish-fulfillment. Non-discriminating wisdom has been established, but the causes and conditions for its accomplishment have not been stated, so it is again displayed with verses.

Treatise says: There are other verses to accomplish non-discriminating wisdom.

Ghosts, animals, humans, and gods, each according to their due; all thoughts are different, so know that the meaning is not established. The past etc. and dreams, and the other two kinds of images; there is no real object of grasping, yet grasping is established. If meaning becomes a real object, there is no non-discriminating wisdom; if this wisdom does not exist, the fruit of Buddhahood cannot be attained. Bodhisattvas who have attained freedom, because they delight in freedom; just as thinking of earth etc. can accomplish it, so too are those who have attained Samadhi. Practitioners who accomplish contemplation, wise people attain tranquility; contemplate all dharmas, as they are...

義顯現　智行無分別　　一切義不現　即知無有義　　識亦不得有

釋曰。此中鬼畜人天等各隨其所應者。畜生以為水。餓鬼為高原。如人見糞為穢。豬等畜生見為凈妙。如人見飲食為凈。于諸天見為不凈。以此道理顯示。於一物中各隨其意見有差別。是故應知義無所有故。彼等所取既不成就。若爾義無所有故識應不緣境而生。答亦有識不緣境而生。如夢及過去未來等。無實攀緣即自體攀緣。如映象及定境亦爾次以偈顯示。過去等及夢此偈者。于中後半偈釋前半偈。如其次第應知。由無實攀緣故無攀緣。非無攀緣即自攀緣故。謂自心為境而攀緣故。即是過去未來及夢並二影像等次第相應。若義成為境無無分別智者。若義有自性則無無分別智。若汝言無無分別智有何失者。此智若不有佛果無可得。若無分別智不有則不能得佛果。是故決定應有應知。得自在菩薩者。謂已得自在力故勝解自在故者。得樂欲自在故如念地等成者。謂欲以地等諸物成金等相。即能成故。得定者亦爾者。謂得定人及餘聲聞等故。成就觀行人者。謂成就毗缽舍那故。智人者即是諸菩薩。得寂靜者。謂得三摩提故。思惟一切法如其義顯現者。由諸菩薩于如是如是修多羅等法。義思念時如念顯現。若唸佛時隨所思念。于彼彼法中佛義顯現。如

【現代漢語翻譯】現代漢語譯本義顯現　智行無分別　　一切義不現　即知無有義　　識亦不得有

釋曰。此中鬼畜人天等各隨其所應者。畜生以為水。餓鬼為高原。如人見糞為穢。豬等畜生見為凈妙。如人見飲食為凈。于諸天見為不凈。以此道理顯示。於一物中各隨其意見有差別。是故應知義無所有故。彼等所取既不成就。若爾義無所有故識應不緣境而生。答亦有識不緣境而生。如夢及過去未來等。無實攀緣即自體攀緣。如映象及定境亦爾次以偈顯示。過去等及夢此偈者。于中後半偈釋前半偈。如其次第應知。由無實攀緣故無攀緣。非無攀緣即自攀緣故。謂自心為境而攀緣故。即是過去未來及夢並二影像等次第相應。若義成為境無無分別智者。若義有自性則無無分別智。若汝言無無分別智有何失者。此智若不有佛果無可得。若無分別智不有則不能得佛果。是故決定應有應知。得自在菩薩者。謂已得自在力故勝解自在故者。得樂欲自在故如念地等成者。謂欲以地等諸物成金等相。即能成故。得定者亦爾者。謂得定人及餘聲聞等故。成就觀行人者。謂成就毗缽舍那(Vipassanā)故。智人者即是諸菩薩。得寂靜者。謂得三摩提(Samādhi)故。思惟一切法如其義顯現者。由諸菩薩于如是如是修多羅(Sūtra)等法。義思念時如念顯現。若唸佛時隨所思念。于彼彼法中佛義顯現。如

【English Translation】 English version The Manifestation of Meaning When wisdom and action are without differentiation, All meanings do not appear. Knowing thus that there is no meaning, Consciousness also cannot exist.

Explanation: Here, beings such as ghosts, animals, humans, and gods each perceive things according to their respective conditions. Animals perceive water as water, while hungry ghosts perceive it as a plateau. Humans see feces as filth, while pigs and other animals see it as pure and wonderful. Humans see food as pure, while gods see it as impure. This principle shows that in one object, there are differences according to each person's view. Therefore, it should be known that meaning is without substance, and thus what they grasp is not accomplished. If meaning is without substance, then consciousness should not arise in relation to objects. The answer is that consciousness also arises without relating to objects, such as in dreams and the past and future. Without real clinging, there is self-clinging, like reflections in a mirror and states of samadhi (Samādhi). Next, it is shown in verse: 'The past, etc., and dreams.' The latter half of this verse explains the first half. It should be known in sequence that because there is no real clinging, there is no clinging. Not without clinging, but self-clinging. That is, the mind itself is the object and clings. This corresponds in sequence to the past, future, dreams, and two kinds of images. If meaning becomes an object, there is no non-discriminating wisdom. If meaning has self-nature, then there is no non-discriminating wisdom. If you say that there is no loss if there is no non-discriminating wisdom, then if this wisdom does not exist, Buddhahood cannot be attained. If non-discriminating wisdom does not exist, then Buddhahood cannot be attained. Therefore, it should definitely exist. 'Bodhisattvas who have attained mastery' means those who have attained mastery of power. 'Because of mastery of understanding' means because of mastery of desire. 'Like the accomplishment of contemplating earth, etc.' means that if one desires to transform things like earth into gold, one can accomplish it. 'Those who have attained samadhi (Samādhi) are also like that' refers to those who have attained samadhi (Samādhi), as well as śrāvakas (hearers) and others. 'Those who have accomplished the practice of contemplation' means those who have accomplished vipassanā (Vipassanā). 'Wise people' refers to all bodhisattvas. 'Those who have attained tranquility' means those who have attained samadhi (Samādhi). 'Contemplating all dharmas as their meaning appears' means that when bodhisattvas contemplate the meaning of dharmas such as sutras (Sūtra), the meaning appears as they contemplate. When contemplating the Buddha, the meaning of the Buddha appears in those dharmas as they are contemplated, like...

是色受等義顯現亦爾故。智行無分別一切義不現者。智正行無分別時。由一切義不現故。即知義無有。由義無所有故識亦成無所有。此識無所有今當顯示。識亦不得有者。所識既不有能識則不成。是故應知無所有。此義應知。相中已具解釋。

論曰。般若波羅蜜與無分別智無有差別。如經說菩薩住般若波羅蜜中已。與不住相應故。修餘波羅蜜得滿足。云何不住相應而得滿足。謂遠離五種住處故。一遠離外道我執處故。二遠離不見真實菩薩分別處故。三遠離生死涅槃二邊處故。四遠離唯斷煩惱障生知足處故。五遠離舍眾生利益事。住無餘涅槃界處故。

釋曰。此無分別智。即是般若波羅蜜。何以故。由經說住般若波羅蜜中。已與不住相應。如是等為欲令知此義故。以經文顯示。如是住不住相應中滿足餘波羅蜜。遠離外道我執處者。如外道住般若中有我執。念云。我住般若中。此是般若。菩薩遠離如是外道住相故。得住無住相應般若中。遠離不見真實菩薩分別處者。如不見真實。菩薩于無分別般若波羅蜜中。分別言。此是般若波羅蜜。無如是分別故。名不住相應。遠離生死涅槃二邊處者。如世間住生死邊。聲聞等住涅槃邊。菩薩不如是。不住此二即是不住相應應知。遠離唯斷煩惱障生知足者。如聲聞唯斷煩惱

【現代漢語翻譯】現代漢語譯本色、受等蘊的意義顯現也是如此。如果智慧和行為沒有分別，一切意義都不顯現。當智慧、正行沒有分別時，由於一切意義都不顯現，因此就知道意義是不存在的。由於意義一無所有，所以識也成為一無所有。這個識一無所有，現在應當顯示。識也是不可能存在的，因為所識既然不存在，能識也就不能成立。所以應當知道一切都是無所有的。這個意義應當瞭解，在相中已經詳細解釋。

論曰：般若波羅蜜（Prajna Paramita，智慧到彼岸）與無分別智沒有差別。如經文所說，菩薩安住于般若波羅蜜中之後，與不住相應，因此修習其他波羅蜜（Paramita，到彼岸）得以圓滿。如何與不住相應而得以圓滿呢？這是因為遠離五種住處。一、遠離外道我執處；二、遠離不見真實菩薩分別處；三、遠離生死涅槃二邊處；四、遠離只斷煩惱障生知足處；五、遠離捨棄眾生利益之事，安住于無餘涅槃界處。

釋曰：這無分別智，就是般若波羅蜜。為什麼呢？因為經文說安住于般若波羅蜜中，已經與不住相應。像這樣等，是爲了讓人知道這個意義，所以用經文來顯示。像這樣在住與不住相應中，圓滿了其他的波羅蜜。遠離外道我執處，例如外道安住于般若中，有我執，念道：『我安住在般若中，這就是般若。』菩薩遠離像這樣的外道住相，因此得以安住在與無住相應的般若中。遠離不見真實菩薩分別處，例如不見真實的菩薩，在無分別般若波羅蜜中，分別說：『這是般若波羅蜜。』沒有像這樣的分別，所以名為不住相應。遠離生死涅槃二邊處，例如世間安住在生死邊，聲聞等安住在涅槃邊。菩薩不像這樣，不住在這兩邊，就是不住相應，應當知道。遠離只斷煩惱障生知足，例如聲聞只斷煩惱

【English Translation】 English version The manifestation of the meaning of Skandha (form), Vedana (feeling), etc., is also like this. If wisdom and action are not distinct, then all meanings do not appear. When wisdom and right action are not distinct, because all meanings do not appear, then it is known that meaning does not exist. Because meaning is non-existent, consciousness also becomes non-existent. This non-existence of consciousness should now be shown. Consciousness also cannot exist, because if what is cognized does not exist, then the cognizer cannot be established. Therefore, it should be known that everything is non-existent. This meaning should be understood; it has already been explained in detail in the aspect.

Treatise: Prajna Paramita (Perfection of Wisdom) is no different from non-discriminating wisdom. As the sutra says, after a Bodhisattva dwells in Prajna Paramita, he is in accordance with non-dwelling, and thus the practice of other Paramitas (perfections) is fulfilled. How can it be fulfilled in accordance with non-dwelling? This is because of being away from five dwelling places: 1. Being away from the heretical attachment to self; 2. Being away from the discrimination of not seeing the true Bodhisattva; 3. Being away from the two extremes of Samsara (birth and death) and Nirvana; 4. Being away from being content with only cutting off the afflictions and hindrances to birth; 5. Being away from abandoning the benefit of sentient beings and dwelling in the realm of Nirvana without remainder.

Explanation: This non-discriminating wisdom is Prajna Paramita. Why? Because the sutra says that dwelling in Prajna Paramita is already in accordance with non-dwelling. Like this, etc., is to make people know this meaning, so it is shown with sutra text. Like this, in the correspondence of dwelling and non-dwelling, the other Paramitas are fulfilled. Being away from the heretical attachment to self, for example, heretics dwelling in Prajna have attachment to self, thinking, 'I dwell in Prajna, this is Prajna.' Bodhisattvas are away from such heretical dwelling aspects, and thus are able to dwell in Prajna that corresponds to non-dwelling. Being away from the discrimination of not seeing the true Bodhisattva, for example, Bodhisattvas who do not see the truth discriminate in non-discriminating Prajna Paramita, saying, 'This is Prajna Paramita.' Not having such discrimination is called corresponding to non-dwelling. Being away from the two extremes of Samsara and Nirvana, for example, worldly people dwell on the side of Samsara, Sravakas (listeners) etc. dwell on the side of Nirvana. Bodhisattvas are not like this, not dwelling on these two sides is non-dwelling correspondence, it should be known. Being away from being content with only cutting off the afflictions

障生知足。菩薩不如是由此意故言諸菩薩不住相應行應知。遠離舍眾生利益事住無餘涅槃界處者。如聲聞舍利益眾生事。于無餘涅槃而取涅槃。菩薩不爾。如是不住聲聞所住。是名不住相應。聲聞智與菩薩智有五種差別相。今當顯示。

論曰。聲聞智與此菩薩智有何差別。有五種差別應知。一無分別差別。謂陰等法無分別故。二無分限差別。謂通達真如入一切種應知。為一切眾生無有分限故。三無住差別。謂入無住涅槃故。四畢竟差別。謂趣無餘涅槃界不盡故。五無上差別。謂最為勝上無有餘乘勝過故。

五種差別智　　大悲以為體　世出世果報　　當知不為遠

釋曰。于中無分別差別者。由諸聲聞攀緣陰等。生分別智。諸菩薩智。于陰等不生分別故。無分限差別者通達人法二無我故應知。無有分限。由諸菩薩於一切應知中智生故。聲聞唯知苦等諦為眾生亦無分限。菩薩為一切眾生故求菩提。聲聞唯為自利故。無住差別者。諸菩薩得無住處涅槃非諸聲聞此差別。畢竟差別者。于中言差別者。于無餘涅槃界中。聲聞涅槃則有盡滅。菩薩涅槃則不爾。無上差別者聲聞乘有上。菩薩大乘則無有上。是故此為差別。此義偈中顯示五種差別智等中。世出世果報者。謂色無色界是世間果報聲聞等是出世果報。

【現代漢語翻譯】現代漢語譯本：『障生知足』。菩薩不如是，由此意故言諸菩薩不住相應行，應知。遠離舍眾生利益事，住無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態）界處者，如聲聞（śrāvaka，佛教術語，指聽聞佛法而修行的弟子）舍利益眾生事，于無餘涅槃而取涅槃。菩薩不爾。如是不住聲聞所住，是名不住相應。聲聞智與菩薩智有五種差別相，今當顯示。

論曰。聲聞智與此菩薩智有何差別。有五種差別應知。一無分別差別，謂陰（skandha，佛教術語，指構成個體存在的五種要素，即色、受、想、行、識）等法無分別故。二無分限差別，謂通達真如（tathātā，佛教術語，指事物本來的真實面目）入一切種應知。為一切眾生無有分限故。三無住差別，謂入無住涅槃故。四畢竟差別，謂趣無餘涅槃界不盡故。五無上差別，謂最為勝上無有餘乘勝過故。

五種差別智　　大悲以為體世出世果報　　當知不為遠

釋曰。于中無分別差別者。由諸聲聞攀緣陰等，生分別智。諸菩薩智，于陰等不生分別故。無分限差別者通達人法二無我（anātman，佛教術語，指沒有永恒不變的自我）故應知。無有分限。由諸菩薩於一切應知中智生故。聲聞唯知苦等諦為眾生亦無分限。菩薩為一切眾生故求菩提（bodhi，佛教術語，指覺悟）。聲聞唯為自利故。無住差別者。諸菩薩得無住處涅槃非諸聲聞此差別。畢竟差別者。于中言差別者。于無餘涅槃界中。聲聞涅槃則有盡滅。菩薩涅槃則不爾。無上差別者聲聞乘有上。菩薩大乘則無有上。是故此為差別。此義偈中顯示五種差別智等中。世出世果報者。謂色無**是世間果報聲聞等是出世果報。

【English Translation】 English version: 'Obstruction to birth, knowing contentment.' Bodhisattvas (bodhisattva, a being who is on the path to Buddhahood) are not like this; hence it is said that Bodhisattvas do not abide in corresponding conduct. It should be understood that those who abandon the benefit of sentient beings and dwell in the realm of Nirvāṇa (nirvana, a state of complete cessation of suffering) without remainder are like Śrāvakas (śrāvaka, a disciple who listens to and practices the teachings of the Buddha) who abandon the benefit of sentient beings and attain Nirvāṇa in the Nirvāṇa without remainder. Bodhisattvas are not like this. Thus, not abiding in the abode of Śrāvakas is called not abiding in corresponding conduct. There are five kinds of differences between the wisdom of Śrāvakas and the wisdom of Bodhisattvas, which will now be shown.

Question: What are the differences between the wisdom of Śrāvakas and the wisdom of Bodhisattvas? It should be known that there are five kinds of differences. First, the difference of non-discrimination, because there is no discrimination in the Dharmas (skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness) such as the Skandhas. Second, the difference of no limitation, because it is understood that one penetrates Suchness (tathātā, the true nature of reality) and enters into all kinds of knowledge. It is without limitation for all sentient beings. Third, the difference of non-abiding, because one enters into Nirvāṇa without abiding. Fourth, the ultimate difference, because one goes to the realm of Nirvāṇa without remainder and does not end. Fifth, the supreme difference, because it is the most excellent and there is no other vehicle that surpasses it.

Five kinds of different wisdom, with great compassion as its essence, The worldly and supramundane karmic retributions, should be known not to be far away.

Explanation: Among them, the difference of non-discrimination is because Śrāvakas cling to the Skandhas and generate discriminating wisdom. The wisdom of Bodhisattvas does not generate discrimination in the Skandhas. The difference of no limitation should be understood because they penetrate the non-self (anātman, the absence of a permanent self) of both persons and Dharmas. There is no limitation because the wisdom of Bodhisattvas arises in all that should be known. Śrāvakas only know the Truths of suffering, etc., and there is also no limitation for sentient beings. Bodhisattvas seek Bodhi (bodhi, enlightenment) for the sake of all sentient beings. Śrāvakas only do it for their own benefit. The difference of non-abiding is that Bodhisattvas attain Nirvāṇa without abiding, which is not the case for Śrāvakas. The ultimate difference is that, among the differences, in the realm of Nirvāṇa without remainder, the Nirvāṇa of Śrāvakas has an end and extinction, but the Nirvāṇa of Bodhisattvas is not like that. The supreme difference is that the Śrāvaka vehicle has a limit, but the Bodhisattva Mahāyāna (Mahāyāna, the Great Vehicle) has no limit. Therefore, this is the difference. This meaning is shown in the verse 'Five kinds of different wisdom, etc.' Among the worldly and supramundane karmic retributions, 'form without **' is the worldly karmic retribution, and Śrāvakas, etc., are the supramundane karmic retributions.

論曰。若菩薩如是增上戒增上心增上慧等功德果報具足。已於一切義利中得自在者。何故現見有諸眾生。受諸貧苦。由見是諸眾生於彼義利業障故。由見若與其樂果報。于諸善法中礙其起善故。由見其無有義利。則厭惡現前故。由見其若得果報。為聚集不善法因故。由見其若得果報。與余無量眾生作逼惱因故。以是義故現見眾生受諸苦惱。此中有偈。

見業礙現前　　集惡逼惱他　當知是眾生　　不得菩薩施

釋曰。得自在菩薩。以此因緣雖有大悲而不與眾生富樂。今顯示此意。于中見諸眾生業障故者。是諸眾生於菩薩威力中有業障礙故。由彼等於菩薩智有障礙所礙。菩薩雖有堪能。見此事故於其貧苦即生舍心。此中顯餓鬼見河水為譬。如河有水若欲飲時無人障礙。然餓鬼由自罪業故。不能得飲。此亦如是河喻菩薩。財物喻水。餓鬼喻眾生。猶如彼水。是諸眾生。于彼財物不能得受用。其義亦爾。由見與樂礙其起善者。復有餘人雖無業障。然此人得見菩薩時。于相續中生起善法。若與此人果報以受富樂故。于起善則斷絕。菩薩作是思量。寧令貧苦隨順起善。以此道理不與富樂。由見其厭惡現前故者。或復有人厭惡現前。菩薩見其貧苦。而於善不善中勝上厭惡現前思量。是已於彼眾生不與富樂。由見

【現代漢語翻譯】現代漢語譯本：論中說：如果菩薩已經具足了增上戒、增上心、增上慧等功德果報，並且在一切義利中得到了自在，為什麼還會看到有許多眾生遭受各種貧困苦難呢？這是因為菩薩看到這些眾生在那些義利方面有業障的緣故；因為菩薩看到如果給予他們安樂的果報，會妨礙他們在各種善法中生起善念的緣故；因為菩薩看到他們沒有義利，就會厭惡現前（的果報）的緣故；因為菩薩看到如果他們得到果報，會成為聚集不善法的因緣的緣故；因為菩薩看到如果他們得到果報，會成為逼惱其他無量眾生的因緣的緣故。因為這些原因，所以（我們）會看到眾生遭受各種苦惱。這裡有一首偈頌：

見業障現前，聚集惡業逼惱他人，應當知道這些眾生，無法得到菩薩的佈施。

解釋說：得到自在的菩薩，因為這些因緣，即使有大悲心，也不會給予眾生富裕安樂。現在解釋這個意思。其中，『見諸眾生業障故』，是指這些眾生在菩薩的威力中有業的障礙的緣故。由於他們對於菩薩的智慧有障礙所阻礙，菩薩雖然有能力，但看到這些情況，對於他們的貧苦就生起捨棄之心。這裡用餓鬼看到河水來比喻。比如河裡有水，如果想喝的時候沒有人阻礙，但是餓鬼由於自己的罪業，不能夠喝到。這裡也是這樣，河比喻菩薩，財物比喻水，餓鬼比喻眾生。就像那水一樣，這些眾生對於那些財物不能夠得到受用，道理也是這樣。『由見與樂礙其起善者』，還有一些人雖然沒有業障，但是這個人得見菩薩時，在相續中生起善法。如果給予這個人果報，讓他享受富裕安樂，就會斷絕他生起善法的機會。菩薩這樣思量，寧可讓他貧困，從而隨順生起善法。因為這個道理，不給予他富裕安樂。『由見其厭惡現前故者』，或者有些人厭惡現前（的果報）。菩薩看到他的貧苦，並且對於善不善中勝上的厭惡現前，（菩薩）思量之後，對於那些眾生不給予富裕安樂。因為看到……

【English Translation】 English version: The treatise states: If a Bodhisattva has perfected the merits and rewards of superior precepts, superior mind, and superior wisdom, and has attained freedom in all beneficial matters, why do we still see many sentient beings suffering from various forms of poverty and hardship? This is because the Bodhisattva sees that these beings have karmic obstacles in those beneficial matters; because the Bodhisattva sees that if they were given the reward of happiness, it would hinder them from generating good thoughts in various virtuous practices; because the Bodhisattva sees that they have no benefit, they will detest the present (rewards); because the Bodhisattva sees that if they were to receive rewards, it would become a cause for accumulating unwholesome deeds; because the Bodhisattva sees that if they were to receive rewards, it would become a cause for afflicting countless other sentient beings. For these reasons, we see sentient beings suffering various afflictions. Here is a verse:

Seeing karmic obstacles manifest, accumulating evil and afflicting others, One should know that these sentient beings cannot receive the Bodhisattva's generosity.

The explanation states: A Bodhisattva who has attained freedom, due to these causes, even with great compassion, does not give wealth and happiness to sentient beings. Now, this meaning is explained. Among them, 'seeing sentient beings' karmic obstacles' refers to the fact that these sentient beings have karmic obstacles in the power of the Bodhisattva. Because they are obstructed by obstacles to the Bodhisattva's wisdom, although the Bodhisattva has the ability, seeing these circumstances, they give rise to a mind of abandonment towards their poverty and suffering. Here, the analogy of a hungry ghost seeing a river is used. For example, if there is water in a river, and one wants to drink it without anyone obstructing, but the hungry ghost, due to their own karmic sins, cannot drink it. It is the same here, the river is analogous to the Bodhisattva, wealth is analogous to water, and the hungry ghost is analogous to sentient beings. Just like that water, these sentient beings cannot receive and use those riches, the principle is the same. 'Because seeing that giving happiness hinders their arising of goodness', there are also some people who, although they have no karmic obstacles, when they see the Bodhisattva, generate good thoughts in their mindstream. If this person is given rewards, allowing them to enjoy wealth and happiness, it will cut off their opportunity to generate good thoughts. The Bodhisattva thinks in this way, it is better to let them be poor, thereby conforming to the arising of goodness. For this reason, they do not give them wealth and happiness. 'Because seeing their detestation of the present', or some people detest the present (rewards). The Bodhisattva sees their poverty, and in the midst of good and unwholesome, the superior detestation manifests, (the Bodhisattva) after considering, does not give those sentient beings wealth and happiness. Because seeing...

其苦受果報。增長不善因者。又復有人于貧窮時。不得聚集不善法。菩薩見已作是思量。寧令貧窮。莫令造作不善。故於彼等不與富樂。由見其若得果報。與余無量眾生作逼惱因故者。又復有人得大果報。則苦惱無量眾生。是故寧令一身獨受貧苦。于理為勝。莫令苦惱無量眾生。是故不與富樂。如是等義偈中顯示。此中業障礙故。生起善根故。善現前故。聚集不善故。逼惱餘眾生故。菩薩見其如此不與富樂。即是偈中業及礙現前。集惡逼惱他。以此顯示余義可解。釋增上慧學竟。

攝大乘論釋論寂滅勝相勝語第九

論曰。如是已說增上慧學勝相。寂滅勝相云何可見。諸菩薩寂滅即是無住處涅槃。以舍離煩惱不捨生死。共依止轉依為相。此中生死者是依他性染污分。涅槃者即是依他性清凈分。依止者即是依他性具二分。轉依者即是依他性對治起時染污分滅。清凈分顯。

釋曰。無住處涅槃相者。即是舍離煩惱不捨生死。共依止轉依為相者。住此轉時不令煩惱得住。然不捨生死。染分故名依他。即此凈分故名涅槃。二分故即是彼依止。轉依亦即此中得成。由此中對治起時。染分不行凈分行故。

論曰。複次此轉略說有六種。一益力損能轉。由信解力住聞熏習故。有慚微煩惱行不行故。二通達轉。

【現代漢語翻譯】現代漢語譯本其承受痛苦的果報，增長不善的因。又有人在貧窮的時候，無法聚集不善之法。菩薩見到這種情況后，會這樣思量：寧可讓他們貧窮，也不讓他們造作不善。因此，對於這些人，菩薩不給予他們富樂，因為菩薩看到如果他們得到果報，會成為惱害無量眾生的原因。又有人得到大的果報，就會苦惱無量眾生，所以寧可讓自身獨自承受貧苦，在道理上是更勝一籌的，也不要讓無量眾生受苦惱。因此，菩薩不給予他們富樂。這些意義在偈頌中已經顯示。這裡因為業的障礙，因為生起善根，因為善的顯現，因為聚集不善，因為逼惱其他眾生，菩薩看到這些情況，所以不給予他們富樂，這就是偈頌中說的業及障礙現前，聚集惡行逼惱他人。用這些來顯示，其餘的意義可以理解。解釋增上慧學完畢。《攝大乘論釋論》寂滅勝相勝語第九論曰：像這樣已經說了增上慧學的殊勝之相，寂滅的殊勝之相如何才能看到呢？諸位菩薩的寂滅就是無住處涅槃（nirvana，不滯留于任何地方的涅槃），以舍離煩惱而不捨棄生死，共同依止轉依（asraya-paravrtti，轉變所依）為相。這裡所說的生死，是指依他起性（paratantra-svabhava，緣起性）的染污部分；涅槃，就是指依他起性的清凈部分；依止，就是指依他起性具有染污和清凈兩部分；轉依，就是指依他起性在對治生起時，染污部分滅除，清凈部分顯現。釋曰：無住處涅槃的相，就是舍離煩惱而不捨棄生死，共同依止轉依為相。安住于這種轉變時，不讓煩惱得以安住，然而不捨棄生死。染污的部分，所以名為依他；就是這清凈的部分，所以名為涅槃；具有兩部分，所以就是他們的依止。轉依也就在這裡得以成就，因為在這裡對治生起時，染污的部分不行，清凈的部分行持的緣故。論曰：再次，這種轉變略說有六種。第一種是益力損能轉，由於信解的力量，安住于聽聞熏習的緣故，有慚愧，輕微的煩惱行持或不行持的緣故。第二種是通達轉。

【English Translation】 English version They suffer the consequences of their suffering and increase the causes of unwholesomeness. Furthermore, some people, when impoverished, are unable to accumulate unwholesome deeds. Seeing this, Bodhisattvas contemplate: 'Rather let them be poor than let them create unwholesomeness.' Therefore, they do not grant them wealth and happiness, because they see that if they were to receive such rewards, they would become a cause of torment for countless beings. Moreover, some people, upon receiving great rewards, would cause suffering to countless beings. Therefore, it is considered superior in principle to let oneself alone endure poverty and suffering, rather than causing suffering to countless beings. Therefore, Bodhisattvas do not grant them wealth and happiness. Such meanings are shown in the verses. Here, due to the obstruction of karma (karma, action), due to the arising of wholesome roots, due to the manifestation of wholesomeness, due to the accumulation of unwholesomeness, and due to the tormenting of other beings, Bodhisattvas, seeing these situations, do not grant them wealth and happiness. This is what the verses refer to as 'karma and obstructions manifest, accumulating evil and tormenting others.' With this explanation, the remaining meanings can be understood. The explanation of the Adhisila-siksa (higher training in morality) is complete. Commentary on the Compendium on the Great Vehicle, Ninth Section on the Auspicious Aspects of Quiescence and Auspicious Words The Treatise states: 'Having thus explained the auspicious aspects of higher wisdom, how can the auspicious aspects of quiescence be seen? The quiescence of Bodhisattvas is none other than non-abiding Nirvana (nirvana, liberation without fixed abode), characterized by abandoning afflictions without abandoning samsara (samsara, cycle of rebirth), and jointly relying on the transformation of the basis (asraya-paravrtti, transformation of the basis).' Here, 'samsara' refers to the defiled aspect of the dependent nature (paratantra-svabhava, dependent nature); 'Nirvana' refers to the pure aspect of the dependent nature; 'relying' refers to the dependent nature possessing both aspects; 'transformation of the basis' refers to the cessation of the defiled aspect and the manifestation of the pure aspect when the antidote arises in the dependent nature. The Commentary states: 'The aspect of non-abiding Nirvana is characterized by abandoning afflictions without abandoning samsara, and jointly relying on the transformation of the basis. Abiding in this transformation, afflictions are not allowed to abide, yet samsara is not abandoned. The defiled aspect is called 'dependent'; this pure aspect is called 'Nirvana'; possessing both aspects is called their 'basis'. The transformation of the basis is also accomplished here, because when the antidote arises here, the defiled aspect does not function, and the pure aspect functions.' The Treatise states: 'Furthermore, this transformation can be briefly described as six types. The first is the transformation of increasing strength and diminishing ability, due to the power of faith and understanding, abiding in the habitual hearing, and due to the presence or absence of shame and slight afflictions. The second is the transformation of realization.'

謂已入地諸菩薩。真實不真實顯現在前故乃至六地。三修習轉。有障礙一切相不顯現。真如顯現故乃至十地。四果圓滿轉。無障礙一切相不顯現。最清凈真如顯現。得一切相自在故。五下劣轉諸聲聞等通達人無我故。一向背生死一向舍離生死。六曠大轉。諸菩薩通達法無我故。見生死即是寂靜。滅煩惱而不捨離故。諸菩薩于下劣轉中有何過失。不念利益眾生事故。菩薩法應超過下乘。同其解脫此是過失。諸菩薩于曠大轉中有何功德。于生死法中以自依止轉為依止故。得身自在於一切趣顯示一切身故。以種種調伏方便。調伏安立於世間果報及三乘中。此為功德。

釋曰。此轉復有六種。益力損能轉者。阿梨耶識中染污熏習。損其能益對治力。是故得轉住。解行地者。住聞熏習力已得轉依故。若煩惱現行彼有慚愧故。現行煩惱熏習薄少。通達轉中真實不真實顯現者。由正入地時為真實顯現因故。即于彼。時得轉依。或時出觀此即為不真實顯現因乃至六地。修習轉者。于應知障中有礙。此菩薩已一切相不復顯現故。得轉依。此轉乃至十地。果圓滿轉中一切障不復障礙者。此菩薩已一切相不顯現。無有一切障礙。見最清凈真如故。得此於一切相中得自在故得依止。由得此相自在故。能作隨意利益眾生事。曠大轉者。由於

【現代漢語翻譯】現代漢語譯本：所說的已入地的各位菩薩，真實與不真實顯現在前，因此直到第六地。三種修習的轉變：有障礙的一切相不顯現，真如顯現，因此直到第十地。四種果圓滿的轉變：無障礙的一切相不顯現，最清凈的真如顯現，得到一切相的自在。五種下劣的轉變：各位聲聞等通達人無我，因此一味地背離生死，一味地舍離生死。六種曠大的轉變：各位菩薩通達法無我，因此見到生死即是寂靜，滅除煩惱而不捨離生死。各位菩薩在下劣的轉變中有什麼過失？不念及利益眾生的事情。菩薩的法應當超過下乘，如果和下乘的解脫相同，這就是過失。各位菩薩在曠大的轉變中有什麼功德？在生死法中以自身的依止轉為依止，因此得到身自在，在一切趣中顯示一切身。用種種調伏的方便，調伏安立於世間的果報以及三乘中，這就是功德。

解釋說：這種轉變又有六種。增益力量而減損能力的轉變：阿梨耶識（ālaya-vijñāna，藏識）中的染污熏習，減損其能增益對治的力量，因此得到轉變安住。解行地：安住于聽聞熏習的力量后得到轉依，如果煩惱現行，他們會有慚愧，因此現行煩惱的熏習輕薄稀少。通達轉變中真實與不真實顯現：由於正入地時是真實顯現的因，因此就在那個時候得到轉依。有時出觀，這就是不真實顯現的因，直到第六地。修習轉變：在應知障中有礙，這位菩薩的一切相不再顯現，因此得到轉依，這種轉變直到第十地。果圓滿轉變中一切障礙不再是障礙：這位菩薩的一切相不顯現，沒有一切障礙，見到最清凈的真如，因此得到這種在一切相中得到自在的依止。由於得到這種相自在，能夠隨意做利益眾生的事情。曠大轉變：由於

【English Translation】 English version: It is said that the Bodhisattvas who have entered the grounds, with the real and unreal appearing before them, thus up to the sixth ground. Three kinds of transformation through practice: with obstacles, all appearances do not manifest, the Suchness (Tathata) manifests, thus up to the tenth ground. Four kinds of transformation of perfect fruition: without obstacles, all appearances do not manifest, the most pure Suchness manifests, attaining freedom in all appearances. Five kinds of inferior transformation: the Śrāvakas (hearers) and others understand the non-self of persons (pudgala-nairātmya), therefore single-mindedly turn away from birth and death, single-mindedly abandon birth and death. Six kinds of vast transformation: the Bodhisattvas understand the non-self of phenomena (dharma-nairātmya), therefore seeing birth and death as quiescence, extinguishing afflictions without abandoning birth and death. What are the faults of the Bodhisattvas in the inferior transformation? Not thinking of benefiting sentient beings. The Dharma of Bodhisattvas should surpass the lower vehicle; if it is the same as the liberation of the lower vehicle, this is a fault. What are the merits of the Bodhisattvas in the vast transformation? In the Dharma of birth and death, they transform their own reliance into reliance, therefore attaining freedom of body, displaying all bodies in all destinies. Using various skillful means of taming, they tame and establish beings in the worldly rewards and in the three vehicles; this is a merit.

Explanation: This transformation also has six kinds. The transformation of increasing strength and diminishing ability: the defiled perfuming in the Ālaya-vijñāna (store consciousness) diminishes its ability to increase the power of counteraction, therefore attaining transformation and abiding. The ground of understanding and practice: abiding in the power of hearing and perfuming, they attain transformation and reliance; if afflictions manifest, they have shame, therefore the perfuming of manifesting afflictions is thin and scarce. The manifestation of the real and unreal in the transformation of understanding: because entering the ground is the cause of real manifestation, therefore at that time they attain transformation and reliance. Sometimes exiting contemplation, this is the cause of unreal manifestation, up to the sixth ground. Transformation through practice: there are obstacles in the knowable obstructions, all appearances of this Bodhisattva no longer manifest, therefore attaining transformation and reliance; this transformation is up to the tenth ground. In the transformation of perfect fruition, all obstructions are no longer obstructions: all appearances of this Bodhisattva do not manifest, there are no obstructions, seeing the most pure Suchness, therefore attaining this reliance of freedom in all appearances. Because of attaining this freedom of appearances, they can freely do things that benefit sentient beings. Vast transformation: because of

生死見其寂靜。煩惱即滅非有所舍。但煩惱不染由處染不染故。不捨生死此有何功德此曠大轉。諸菩薩以自依止轉依故。於一切法得自在。於一切趣中顯示同一切身𢤱悷不調眾生。以種種調伏方便智調伏。安立於富樂及三乘中。此為功德。是中富樂者是世間果報故。

論曰。為轉依此中有偈。

凡夫覆真實　　一切虛妄現　諸菩薩離妄　　一切真實現　應知現不現　　真實不真實　此依止轉已　　名解脫如意　生死及涅槃　　若平等智生　生死即涅槃　　彼人得如是　即得於生死　　非舍非非舍　亦即于涅槃　　非得非非得

釋曰。為顯轉依故說偈。如諸凡夫由無明故。覆障真實。虛妄顯現。即是眾生等相。如是諸聖人真實顯現故。舍離眾生等相。由斷虛妄無明故。得如是。應知現不現真實不真實者。虛妄分別不顯現。真實成就性顯現。是名轉依。于轉依中虛妄不現行真實現行。此即是解脫相應名解脫如意者。如意欲行皆得解脫。非如聲聞畢竟涅槃猶如斬首。得如是解脫。生死及涅槃若平等智生者。于生死涅槃二種。平等智生。此二無有差別故者。若即于彼時故複次生死涅槃云何得平等。由煩惱為生死。煩惱法無我。菩薩通達此法。無我智生見彼諸法皆無所有。諸有生死即是涅槃。見

【現代漢語翻譯】現代漢語譯本生死之中見到寂靜的本性。煩惱止息，並非是捨棄了什麼。只是煩惱本身不染污，因為染污與不染污的處所（指心）本身是不染污的。因此，不捨棄生死，這有什麼功德呢？這是廣大的轉變。諸位菩薩因為依靠自身而轉變，所以對於一切法都獲得了自在。在一切趣（指六道）中，示現與一切眾生相同，調伏那些剛強難以調伏的眾生，用種種調伏的方便智慧來調伏他們，使他們安立於富樂以及三乘之中。這就是功德。這裡所說的富樂，指的是世間的果報。

論曰：爲了轉變所依，這裡有一首偈頌：

『凡夫覆真實，一切虛妄現；諸菩薩離妄，一切真實現；應知現不現，真實不真實；此依止轉已，名解脫如意；生死及涅槃，若平等智生；生死即涅槃，彼人得如是；即得於生死，非舍非非舍；亦即于涅槃，非得非非得。』

釋曰：爲了顯明轉變所依的道理，所以說了這首偈頌。就像凡夫由於無明（avidya）的緣故，覆蓋了真實，虛妄顯現，這就是眾生等等的相狀。像這樣，諸位聖人因為真實顯現的緣故，舍離了眾生等等的相狀，由於斷除了虛妄的無明，所以得到了這樣的境界。應該知道顯現與不顯現，真實與不真實的道理：虛妄分別不顯現，真實成就的自性顯現，這叫做轉變所依。在轉變所依中，虛妄不再現行，真實現行。這就是與解脫相應的，名為解脫如意，意思是想要做什麼都能得到解脫。不像聲聞（Śrāvaka）那樣，證得的畢竟涅槃（nirvana）就像斬斷頭顱一樣。得到這樣的解脫。生死和涅槃，如果平等智慧生起，對於生死和涅槃這兩種，平等智慧生起，這二者沒有差別。如果就在那個時候，那麼生死涅槃又如何能得到平等呢？因為煩惱是生死的根源，而煩惱的法是無我的。菩薩通達了這個法，無我的智慧生起，見到那些法都是空無所有的。所有的生死就是涅槃，見到

【English Translation】 English version In birth and death, one sees its quiescence. Afflictions cease without anything being abandoned. It is simply that afflictions themselves are not tainted, because the place of taint and non-taint (referring to the mind) is itself untainted. Therefore, not abandoning birth and death, what merit is there in this? This is a vast transformation. Because the Bodhisattvas rely on themselves and transform their reliance, they attain freedom in all dharmas (phenomena). In all destinies (referring to the six realms), they manifest as being the same as all beings, taming those who are stubborn and difficult to tame, using various skillful means of taming wisdom to tame them, establishing them in wealth and happiness and in the Three Vehicles (Triyāna). This is merit. The wealth and happiness mentioned here refer to worldly rewards.

Treatise says: For transforming the basis, there is a verse here:

'Ordinary beings cover up the truth, and all falsehood appears; Bodhisattvas leave falsehood, and all truth appears; One should know appearance and non-appearance, truth and non-truth; This reliance having been transformed, it is called liberation as desired; If equal wisdom arises in birth and death and nirvana; Birth and death are nirvana, that person attains thus; Immediately attaining in birth and death, neither abandoning nor not abandoning; Also immediately in nirvana, neither attaining nor not attaining.'

Explanation says: To reveal the principle of transforming the basis, this verse is spoken. Just as ordinary beings, due to ignorance (avidya), cover up the truth, and falsehood appears, which is the appearance of beings and so on. Likewise, because the holy ones truly manifest, they abandon the appearance of beings and so on, and because they cut off false ignorance, they attain such a state. One should know the principle of appearance and non-appearance, truth and non-truth: false discrimination does not appear, and the nature of true accomplishment appears, this is called transforming the basis. In transforming the basis, falsehood no longer manifests, and truth manifests. This is in accordance with liberation, called liberation as desired, meaning that whatever one wants to do, one can attain liberation. It is not like the Śrāvakas (Hearers) who attain final nirvana (nirvana) like a severed head. One attains such liberation. If equal wisdom arises in birth and death and nirvana, for these two, birth and death and nirvana, equal wisdom arises, and there is no difference between the two. If it is at that time, then how can birth and death and nirvana attain equality? Because afflictions are the root of birth and death, and the dharma of afflictions is no-self. Bodhisattvas understand this dharma, and the wisdom of no-self arises, seeing that all those dharmas are empty and without substance. All birth and death is nirvana, seeing

生死法即是涅槃寂靜。若如是有何所得。即得於生死非舍非非舍故。非舍者由諸有生死即是涅槃故。非非舍者舍故。由於此中不染故。見無所有故若得如是。亦即于涅槃非得非非得。由彼法不異涅槃是故非得。由於彼法見其寂靜。與涅槃無有差別。是故非非得。釋學果寂滅竟。

攝大乘論釋論智勝相勝語第十之一

論曰。如是已說寂滅勝相。智勝相云何可見。三種佛身故。應知是智勝相。謂自性身。受用身變化身。此中自性身者。即是如來法身。一切法中自在依止故。受用身者此顯諸佛種種大集輪。法身為依止。清凈佛剎中。受用大乘法果報故。變化身者。亦以法身為依止。處兜率陀宮故。及降生受欲樂。出家往外道中。修行苦行正覺菩提轉法輪入大涅槃。所顯示故。

釋曰。智勝相此中解說。即以三身顯智勝相。自性身為一切法自在依止。受用身者即以前所說。自性身為所依。種種諸佛大集輪故。得顯于清凈佛剎中。大乘修多羅等法為因故。得受用法樂此為依止。復有別義為受用清凈佛剎故。及受用法樂故以此為依止。變化身中始從兜率陀宮。乃至入涅槃等者。為顯示同天人法。以此為依止。

論曰。此中有郁陀那(隋云攝持)。

相得及自在　　依止與攝持　差別德甚深　　念業

【現代漢語翻譯】現代漢語譯本：生死之法即是涅槃寂靜的體現。如果真是這樣，那又有什麼可獲得的呢？（答：）即獲得了生死，但又不是捨棄，也不是不捨棄。之所以說不是捨棄，是因為諸有生死即是涅槃的緣故。之所以說不是不捨棄，是因為（已經）捨棄的緣故，因為於此（生死）中不被染污的緣故，見到一切皆是空無所有的緣故。如果能獲得這樣的認識，也就是對於涅槃，既不是獲得，也不是未獲得。因為這種法與涅槃沒有差別，所以不是獲得。因為在這種法中見到寂靜，與涅槃沒有差別，所以不是未獲得。關於學果寂滅的解釋到此結束。

《攝大乘論釋論》智勝相勝語第十之一

論曰：像這樣已經說了寂滅的殊勝之相，智慧的殊勝之相又該如何理解呢？（答：）通過三種佛身就可以知道這是智慧的殊勝之相，即自性身（Dharmakaya），受用身（Sambhogakaya），變化身（Nirmanakaya）。這裡所說的自性身，就是如來的法身（Dharmakaya），是一切法中自在的依止。受用身，這顯示了諸佛種種的大集會，以法身為依止，在清凈的佛剎中，受用大乘法果報的緣故。變化身，也是以法身為依止，（例如）處在兜率陀宮（Tushita Heaven）的菩薩，以及降生、享受欲樂、出家、在外道中修行苦行、證得正覺菩提、轉法輪、進入大涅槃，所顯示的緣故。

釋曰：智慧的殊勝之相在這裡解釋。即以三身來顯示智慧的殊勝之相。自性身是一切法自在的依止。受用身，就是以前所說的，以自性身為所依，種種諸佛的大集會。得以顯現在清凈的佛剎中，以大乘修多羅（Mahayana Sutra）等法為因，得以受用法樂，以此為依止。還有別的意義，爲了受用清凈的佛剎，以及受用法樂，以此為依止。變化身中，從開始的兜率陀宮，乃至進入涅槃等等，爲了顯示與天人相同，以此為依止。

論曰：這裡有一首總結偈（Udāna）。

相得及自在，依止與攝持，差別德甚深，念業。

【English Translation】 English version: The law of birth and death is none other than Nirvana's tranquility. If this is so, what is there to be gained? (Answer:) One gains birth and death, but it is neither abandoning nor not abandoning. It is not abandoning because all existences of birth and death are Nirvana. It is not not abandoning because it is abandoning, because one is not defiled in this (birth and death), because one sees that all is empty and without substance. If one can gain such understanding, then it is also regarding Nirvana, neither gaining nor not gaining. Because this Dharma is not different from Nirvana, therefore it is not gaining. Because in this Dharma one sees tranquility, and there is no difference from Nirvana, therefore it is not not gaining. The explanation of the extinction of the fruit of learning ends here.

Commentary on the Compendium of the Mahayana, Chapter Ten, Section One: Superior Words on the Aspect of Wisdom's Superiority

Treatise: Having thus spoken of the superior aspect of extinction, how can the superior aspect of wisdom be understood? (Answer:) It should be known that it is the superior aspect of wisdom through the three Buddha bodies, namely the Self-Nature Body (Dharmakaya), the Enjoyment Body (Sambhogakaya), and the Transformation Body (Nirmanakaya). Here, the Self-Nature Body is the Dharmakaya of the Tathagata (Thus Come One), the independent reliance in all dharmas. The Enjoyment Body manifests the various great assemblies of Buddhas, relying on the Dharmakaya, enjoying the rewards of the Mahayana Dharma in pure Buddha lands. The Transformation Body also relies on the Dharmakaya, such as the Bodhisattva residing in Tushita Heaven (Tushita Heaven), as well as the manifestations of birth, enjoyment of pleasures, renunciation, practicing asceticism among non-Buddhists, attaining perfect enlightenment (Bodhi), turning the wheel of Dharma, and entering into Great Nirvana (Mahaparinirvana).

Commentary: The superior aspect of wisdom is explained here. That is, the superior aspect of wisdom is manifested through the three bodies. The Self-Nature Body is the independent reliance of all dharmas. The Enjoyment Body, as mentioned earlier, relies on the Self-Nature Body, the various great assemblies of Buddhas. It is manifested in pure Buddha lands, taking the Mahayana Sutras (Mahayana Sutra) and other dharmas as the cause, and enjoying the bliss of Dharma, relying on this. There is another meaning, relying on this for the sake of enjoying pure Buddha lands and enjoying the bliss of Dharma. In the Transformation Body, from the beginning in Tushita Heaven to entering Nirvana, etc., it is to show similarity with gods and humans, relying on this.

Treatise: Here is a summary verse (Udāna).

Attainment and freedom, reliance and support, difference, virtue, profound, mindfulness, karma.

等佛身

何者為相。諸佛法身略說有五種相。應知一轉依相。謂一切障染污分依他性滅處。為解脫一切障。於一切法得自在現前。清凈分依他性顯故。二白法自體相。六波羅蜜滿足得十自在。謂命自在心自在眾具自在。此陀那波羅蜜滿足故。業自在生自在。尸羅波羅蜜滿足故。勝解自在。羼提波羅蜜滿足故。愿自在。毗離耶波羅蜜滿足故。神力自在。五通所攝禪波羅蜜滿足故。智自在法自在。般若波羅蜜滿足故。三無二相。謂有無無二相故。一切法無所有。此空相不無故。有為無為無二為相。非業煩惱所為。然似有所為自在顯示故。一異無二相。于中一切諸佛依止無差別。然無量身相續證正覺故。此中有偈。

我取無有故　　依止無差別　前後次第證　　假名說差別　性行別非虛　　具無初無別　非一亦非多　　無垢依止故

四常相謂真如清凈為相。本願所引佛事不休息故。五不思議相。此真如清凈唯自證知。世間譬喻不可得。非分別所行故。

釋曰。此郁陀那偈中。謂相得等。此中相者。即法身相有五種。應知轉依相。謂一切障染污分。依他性滅。由染污分依他性滅故。於一切障得解脫。一切法中自在現前。清凈分依他性顯者。由於一切法得自在故。依他性一分清凈性。即得顯現。白

【現代漢語翻譯】現代漢語譯本等佛身

何者為相？諸佛法身略說有五種相。應知一、轉依相（Paravrtti-asraya-laksana）。謂一切障染污分依他性滅處。為解脫一切障，於一切法得自在現前。清凈分依他性顯故。二、白法自體相（Sukladharma-svabhava-laksana）。六波羅蜜（Sat-paramita）滿足得十自在。謂命自在、心自在、眾具自在。此陀那波羅蜜（Dana-paramita）滿足故。業自在、生自在。尸羅波羅蜜（Sila-paramita）滿足故。勝解自在。羼提波羅蜜（Ksanti-paramita）滿足故。愿自在。毗離耶波羅蜜（Virya-paramita）滿足故。神力自在。五通所攝禪波羅蜜（Dhyana-paramita）滿足故。智自在、法自在。般若波羅蜜（Prajna-paramita）滿足故。三、無二相。謂有無無二相故。一切法無所有。此空相不無故。有為無為無二為相。非業煩惱所為。然似有所為自在顯示故。一異無二相。于中一切諸佛依止無差別。然無量身相續證正覺故。此中有偈。

我取無有故　　依止無差別前後次第證　　假名說差別性行別非虛　　具無初無別非一亦非多　　無垢依止故

四、常相。謂真如清凈為相。本願所引佛事不休息故。五、不思議相。此真如清凈唯自證知。世間譬喻不可得。非分別所行故。

釋曰。此郁陀那偈中。謂相得等。此中相者。即法身相有五種。應知轉依相。謂一切障染污分。依他性滅。由染污分依他性滅故。於一切障得解脫。一切法中自在現前。清凈分依他性顯者。由於一切法得自在故。依他性一分清凈性。即得顯現。白

【English Translation】 English version The Body of the Buddhas

What are the characteristics? Briefly speaking, the Dharmakaya (Dharmakaya) of all Buddhas has five characteristics. One should know: First, the characteristic of transformation of the basis (Paravrtti-asraya-laksana). This refers to the state where the dependent nature (paratantra) of all defilements and obscurations ceases. In order to be liberated from all obscurations, one attains freedom in all dharmas and manifests them directly. This is because the pure aspect of the dependent nature becomes manifest. Second, the characteristic of the self-nature of white dharmas (Sukladharma-svabhava-laksana). The fulfillment of the six perfections (Sat-paramita) leads to the attainment of ten kinds of mastery: mastery over life, mastery over mind, and mastery over resources. This is due to the fulfillment of the perfection of giving (Dana-paramita). Mastery over karma and mastery over birth. This is due to the fulfillment of the perfection of morality (Sila-paramita). Mastery over understanding. This is due to the fulfillment of the perfection of patience (Ksanti-paramita). Mastery over aspiration. This is due to the fulfillment of the perfection of vigor (Virya-paramita). Mastery over miraculous powers. This is due to the fulfillment of the perfection of meditation (Dhyana-paramita), which encompasses the five superknowledges. Mastery over wisdom and mastery over dharma. This is due to the fulfillment of the perfection of wisdom (Prajna-paramita). Third, the characteristic of non-duality. This means that there is no duality between existence and non-existence. All dharmas are empty, but this emptiness is not non-existent. The characteristic is that there is no duality between conditioned and unconditioned. It is not created by karma or afflictions, but it appears to be created, displaying freedom. There is no duality between oneness and otherness. In this, all Buddhas rely on it without difference, yet they continuously realize perfect enlightenment in countless bodies. There is a verse in this:

'Because I take nothing, there is no difference in reliance.' 'They realize it in successive order, and differences are nominally spoken of.' 'The nature and conduct are distinct but not false, complete without beginning or difference.' 'Neither one nor many, because of the stainless reliance.'

Fourth, the characteristic of permanence. This means that true suchness (tathata) is pure and serves as the characteristic. The Buddha's activities, guided by original vows, never cease. Fifth, the characteristic of inconceivability. This purity of true suchness is only known through self-realization. Worldly metaphors are unattainable, because it is beyond the realm of conceptualization.

Explanation: In this Udana verse, 'characteristics are obtained equally.' Here, 'characteristics' refers to the five characteristics of the Dharmakaya. One should know the characteristic of transformation of the basis. This refers to the cessation of the dependent nature of all defilements and obscurations. Because the dependent nature of defilements ceases, one is liberated from all obscurations and attains freedom in all dharmas, manifesting them directly. 'The pure aspect of the dependent nature becomes manifest' means that because one attains freedom in all dharmas, the pure nature of a portion of the dependent nature becomes manifest. White

法體相者。謂六波羅蜜圓滿故。得法身十種自在。此是白法體。于中命自在者。欲得自身齊幾許時住。即能顯示。應知心自在者。于爾許時住。不為生死所染污故。眾具自在者謂食等十種眾具。諸佛如念即得。應知此三由陀那波羅蜜圓滿為因。應知如偈說。

諸菩薩思惟　　若凈若不凈　一切皆成善　　是為意自在

業自在生自在。由尸羅波羅蜜滿故者。攝因及所生果故。又以此故身口業自在轉應知。由隨欲所生即彼業現前生自在者。謂生處自在轉應知。由於善惡等趣。隨意欲生即能生故。尸羅因名為業。尸羅果名為生。由此道理即得顯其自在故。信解自在由忍波羅蜜圓滿故者。諸法皆隨心轉故。得隨所樂欲。如所樂欲一切事悉成就故。愿自在是毗離耶波羅蜜圓滿果者。由精進一切發行皆究竟。一切思量事悉成就故。五通所攝神力自在。是禪波羅蜜圓滿果者。由心有堪能出生神通故。智自在法自在。是般若波羅蜜圓滿果者。般若力故安立陰等。及得此後一切種智。無二相中非有相者。一切法無有相故。非無相者有空自性故。有為無為無二相者。謂非有為自性。非無為自性故。于中非業煩惱所生故非有為相。亦是有為相者。于有為中已得自在。處處顯示。由此義故名有為相。一異無二為相者。於法身中由依

【現代漢語翻譯】現代漢語譯本：法體相，是指六波羅蜜（Six Pāramitās，六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）圓滿的緣故，獲得法身（Dharmakāya，佛的法性之身）的十種自在。這是白法（Śukladharma，善良、純潔的法）之體。其中，命自在，是指想要自身存在多久，就能顯示多久。應知，心自在，是指在那段時間內，不被生死所染污。眾具自在，是指食物等十種生活所需，諸佛（Buddhas，覺悟者）如意念一動就能得到。應當知道，這三種自在是由陀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）圓滿為因。應知如偈頌所說：『諸菩薩思惟，若凈若不凈，一切皆成善，是為意自在。』業自在和生自在，是由尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）圓滿的緣故。這是攝取因和所生的果。又因此緣故，身口業自在運轉應當知道。由隨欲所生，即彼業現前，生自在，是指生處自在運轉應當知道。由於在善惡等趣中，隨意想生就能生。尸羅（Śīla，戒律）因名為業，尸羅果名為生。由此道理就能顯示其自在的緣故。信解自在，是由忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）圓滿的緣故。諸法都隨心轉變的緣故，得到隨所樂欲，如所樂欲，一切事都能成就的緣故。愿自在，是毗離耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）圓滿的果。由於精進，一切發起的行動都能究竟，一切思量的事情都能成就的緣故。五通（Pañcābhijñā，五種神通）所攝的神力自在，是禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）圓滿的果。由於心有能力出生神通的緣故。智自在和法自在，是般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）圓滿的果。由於般若的力量，安立陰（Skandha，構成個體經驗的五種要素）等，以及得到此後的一切種智（Sarvākārajñāna，對一切事物、一切方面、一切型別的知識）。無二相中非有相，是指一切法沒有相的緣故。非無相，是指有空（Śūnyatā，空性）自性的緣故。有為（Saṃskṛta，由因緣和合而成的）無為（Asaṃskṛta，非因緣和合而成的）無二相，是指非有為自性，非無為自性的緣故。其中，非業煩惱所生，所以非有為相。也是有為相，是指在有為中已經得到自在，處處顯示。由此意義的緣故，名為有為相。一異無二為相，是指在法身中，由於依靠...

【English Translation】 English version: The characteristic of Dharmakāya (法身, the body of Dharma) is that it is obtained through the perfection of the Six Pāramitās (六波羅蜜, Six Perfections: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā). This results in the ten kinds of mastery of the Dharmakāya. This is the essence of Śukladharma (白法, white Dharma). Among these, mastery over life means being able to manifest the duration of one's own existence for as long as one desires. It should be understood that mastery over the mind means residing in that state without being defiled by birth and death. Mastery over possessions refers to the ten kinds of necessities, such as food, which the Buddhas (諸佛, Awakened Ones) obtain as soon as they think of them. It should be known that these three are caused by the perfection of Dāna-pāramitā (陀那波羅蜜, Perfection of Giving). It should be understood as the verse says: 'Bodhisattvas contemplate, whether pure or impure, all becomes good; this is mastery of the mind.' Mastery over karma and mastery over birth are due to the perfection of Śīla-pāramitā (尸羅波羅蜜, Perfection of Morality). This encompasses the cause and the resulting effect. Furthermore, it should be understood that the actions of body, speech, and mind operate freely because of this. Mastery over birth, arising from whatever one desires, with that karma immediately manifesting, should be understood as the free operation of the place of birth. Because one can be born wherever one wishes in the realms of good and evil, etc. Śīla (尸羅, morality) as a cause is called karma, and Śīla as a result is called birth. Through this principle, its mastery is revealed. Mastery over faith and understanding is due to the perfection of Kṣānti-pāramitā (忍波羅蜜, Perfection of Patience). Because all dharmas transform according to the mind, one obtains whatever one desires, and all matters are accomplished as one wishes. Mastery over vows is the result of the perfection of Vīrya-pāramitā (毗離耶波羅蜜, Perfection of Diligence). Because through diligence, all initiated actions are completed, and all contemplated matters are accomplished. The mastery of magical powers, encompassed by the five supernormal knowledges (Pañcābhijñā, 五通), is the result of the perfection of Dhyāna-pāramitā (禪波羅蜜, Perfection of Meditation). Because the mind has the capacity to generate supernormal powers. Mastery over wisdom and mastery over Dharma are the result of the perfection of Prajñā-pāramitā (般若波羅蜜, Perfection of Wisdom). Because of the power of Prajñā, the Skandhas (陰, aggregates) are established, and subsequently, all-knowing wisdom (Sarvākārajñāna, 一切種智) is obtained. In the non-dual aspect, 'not having an aspect' means that all dharmas have no aspect. 'Not not having an aspect' means having the self-nature of emptiness (Śūnyatā, 空性). The non-duality of the conditioned (Saṃskṛta, 有為) and the unconditioned (Asaṃskṛta, 無為) means that it is neither the nature of the conditioned nor the nature of the unconditioned. Among these, it is not produced by karma and afflictions, therefore it is not the aspect of the conditioned. It is also the aspect of the conditioned, meaning that one has already attained mastery within the conditioned and manifests everywhere. Because of this meaning, it is called the aspect of the conditioned. The aspect of neither one nor different in non-duality means that in the Dharmakāya, due to relying on...

止無別。是故無異相。由無量身得至故不得為一相。於此二中不可偏說故。名無二相。此義以偈顯示。我取無有故依止無差別者。於世中我取力故有身差別。於法身中無有我取故無差別。若身無差別云何有多佛前後次第。證假名說差別者。由此無量身得故。亦有差別。如此等義。更以偈說。性別者諸菩薩有眾多。由此差別故發行亦異。由發行差別故有眾多人。菩提資糧得圓滿。是故若唯一佛。餘人資糧則應虛。作具足者。諸佛具作一切眾生利益事。謂安立於三乘中。若諸佛唯以佛乘安立眾生。則所作佛事不具足。是故應有多佛。如生死無初佛亦如是。若唯一佛即是有初。是故非一。又彼依止無差別故。亦不得為多。即是此無垢法界依止無差別。此不一異相。由此道理即得顯示常相者。三因緣故。此體常住為相。真如清凈以為佛體。此即常住。由此道理得顯如來常住。應知本願所引者。由昔發願作一切眾生利益事。由此愿所引故。佛體顯現。是故彼愿不虛。此即常住應知。若謂如來作眾生利益事已竟者。此義不然。以所作未究竟故。即於今時有無邊事。謂一切眾生未般涅槃故。以此因緣故常住為相應知。雖如是等說已。彼亦不可思議應知。此不可思議因緣。今當顯示。唯自證知者。諸佛自證彼體故。由彼體唯自證故。非

【現代漢語翻譯】現代漢語譯本止息（止）沒有差別。因此沒有相異之相。由於獲得無量身，所以不能視為一相。在這兩者之間不可偏頗地說，所以稱為無二相。此義用偈頌顯示：我執（我取）不存在，所以依賴止息沒有差別。在世間中，由於我執的力量，才有身體的差別。在法身中，沒有我執，所以沒有差別。如果身體沒有差別，為何有多佛前後次第？證悟假名而說差別。由此獲得無量身，所以也有差別。如此等等意義，再用偈頌來說明：性質（性別）不同，諸菩薩有眾多。由此差別，所以發心（發行）也不同。由於發心不同，所以有眾多人。菩提資糧得以圓滿。所以，如果只有一佛，其餘人的資糧就應該落空。成就具足者，諸佛圓滿地做一切眾生的利益之事，即安立於三乘之中。如果諸佛只用佛乘安立眾生，那麼所做的佛事就不具足。所以，應該有多佛。如同生死沒有開始一樣，佛也如此。如果只有一佛，那就是有開始。所以不是一。而且，他們依賴止息沒有差別，所以也不能視為多。這就是這無垢法界依賴止息沒有差別。這不一不異之相。由此道理就能顯示常相，有三個因緣，此體常住為相。真如清凈作為佛體，這即是常住。由此道理可以顯示如來常住。應當知道本願所引導，由於過去發願做一切眾生的利益之事，由此愿所引導，佛體顯現。所以，那個愿不是虛假的。這即是常住，應當知道。如果說如來做利益眾生的事情已經完畢，這個說法不對。因為所做的事情沒有究竟，即在現在還有無邊的事情，即一切眾生還沒有般涅槃。以此因緣，所以常住為相應當知道。雖然像這樣說了，那也是不可思議的，應當知道。這不可思議的因緣，現在應當顯示。唯有自己證悟（唯自證知），諸佛自己證悟那個體性，由於那個體性唯有自己證悟，所以非……

【English Translation】 English version Cessation (止) is without distinction. Therefore, there is no different characteristic. Because of attaining immeasurable bodies, it cannot be regarded as a single characteristic. It is not possible to speak partially between these two, therefore it is called 'non-dual characteristic'. This meaning is shown in verses: 'I-grasping (我取) does not exist, therefore relying on cessation there is no distinction.' In the world, due to the power of I-grasping, there are differences in bodies. In the Dharmakaya (法身), there is no I-grasping, therefore there is no distinction. If bodies have no distinction, why are there many Buddhas in sequential order? Realizing provisional names and speaking of distinctions. By this, attaining immeasurable bodies, therefore there are also distinctions. Such meanings, and more, are explained in verses: 'Nature (性別) is different, the Bodhisattvas are numerous.' Due to these differences, the aspiration (發行) is also different. Due to different aspirations, there are numerous people. The accumulations of Bodhi (菩提) are perfected. Therefore, if there is only one Buddha, the accumulations of others should be in vain. Accomplishing the complete, the Buddhas completely do the benefit of all sentient beings, namely establishing them in the Three Vehicles (三乘). If the Buddhas only establish sentient beings in the Buddha Vehicle, then the Buddha-deeds done would not be complete. Therefore, there should be many Buddhas. Just as birth and death have no beginning, so too is the Buddha. If there is only one Buddha, then that is having a beginning. Therefore, it is not one. Moreover, they rely on cessation without distinction, therefore it cannot be regarded as many. This is the stainless Dharmadhatu (法界) relying on cessation without distinction. This non-one and non-different characteristic. By this reasoning, the characteristic of permanence can be shown, there are three causes, this entity is permanently abiding as a characteristic. Suchness (真如) is pure as the Buddha-body, this is permanent abiding. By this reasoning, the permanence of the Tathagata (如來) can be shown. It should be known that it is guided by the original vow (本願), due to the past vow to do the benefit of all sentient beings, guided by this vow, the Buddha-body manifests. Therefore, that vow is not false. This is permanent abiding, it should be known. If it is said that the Tathagata has finished doing the benefit of sentient beings, this statement is not correct. Because what has been done is not complete, that is, at present there are still boundless things, namely all sentient beings have not yet attained Parinirvana (般涅槃). Due to this cause, therefore permanence as a characteristic should be known. Although it has been said like this, that is also inconceivable, it should be known. This inconceivable cause, now it should be shown. Only self-realization (唯自證知), the Buddhas themselves realize that nature, due to that nature only being self-realized, therefore not...

彼覺觀所能思量。於世間中亦無此比類。以譬喻知故。

論曰。複次云何得最初證此法身。總相大乘法為所緣故。無分別智及彼后得智故。五相善修於一切地中。善集資糧故。破微細難破障故。金剛譬三摩提。次此三摩提。后離一切障即得轉依。

釋曰。此中說得最初得者。由此體無生以無為故。若生即是無常。金剛譬三摩提者。此三摩提猶如金剛能破微細難破障故。即得轉依者。謂由此金剛譬三摩提。能轉依得法身。

論曰。複次法身有幾種自在而得至自在。略說有五種自在。一國土自身相好無邊聲。無見頂自在。由轉色聚依故。二無譏嫌無量高大安樂行自在。由轉受聚依故。三說一切名身句身味身自在。由轉想聚依故。四變化變易引大眾。引白法自在。由轉行聚依故。五鏡平等觀作所應作智自在。由轉識聚依故。

釋曰。此中顯示自在。由轉色等五聚依故得自在。于中由轉色聚依故。得佛剎自在。謂顯示金銀等。隨意顯示身自在。謂于大眾輪隨諸眾生樂欲。顯示身應知。相好等自在謂隨所樂欲為彼顯示故。即是無邊聲。無見頂等自在。由轉受聚依故。得無譏嫌無量高大安樂行自在者。謂于無譏嫌無量高大等安樂行中得自在行故。于中無量者。應知是種種故。高大者謂此樂超過三界樂故。

【現代漢語翻譯】現代漢語譯本彼覺觀所能思量。於世間中亦無此比類。以譬喻知故。

論曰：複次，云何得最初證此法身（Dharmakāya，佛的法性之身）？以總相大乘法為所緣故，以無分別智及彼后得智故，以五相善修於一切地中，善集資糧故，以破微細難破障故，以金剛譬三摩提（Vajropama-samādhi，如金剛般堅固的禪定）故，次此三摩提后，離一切障即得轉依。

釋曰：此中說得最初得者，由此體無生以無為故。若生即是無常。金剛譬三摩提者，此三摩提猶如金剛能破微細難破障故。即得轉依者，謂由此金剛譬三摩提，能轉依得法身。

論曰：複次，法身有幾種自在而得至自在？略說有五種自在。一、國土自身相好無邊聲，無見頂自在，由轉色聚依故。二、無譏嫌無量高大安樂行自在，由轉受聚依故。三、說一切名身句身味身自在，由轉想聚依故。四、變化變易引大眾，引白法自在，由轉行聚依故。五、鏡平等觀作所應作智自在，由轉識聚依故。

釋曰：此中顯示自在。由轉色等五聚依故得自在。于中由轉色聚依故，得佛剎自在，謂顯示金銀等。隨意顯示身自在，謂于大眾輪隨諸眾生樂欲，顯示身應知。相好等自在謂隨所樂欲為彼顯示故。即是無邊聲，無見頂等自在。由轉受聚依故，得無譏嫌無量高大安樂行自在者，謂于無譏嫌無量高大等安樂行中得自在行故。于中無量者，應知是種種故。高大者謂此樂超過三界樂故。

【English Translation】 English version That which is thought about by perception and observation has no comparison in the world. It is known through metaphors.

Treatise: Furthermore, how does one initially attain the Dharmakāya (body of Dharma, the Dharma-nature body of the Buddha)? Because the general characteristics of the Mahāyāna Dharma are the object of focus; because of non-discriminating wisdom and the wisdom attained after that; because of the virtuous cultivation of the five aspects in all the grounds; because of the good accumulation of merit; because of breaking subtle and difficult-to-break obstacles; because of the Vajropama-samādhi (diamond-like samadhi); after this samadhi, one is free from all obstacles and attains transformation of the basis.

Explanation: Here it is said that the initial attainment is obtained because this entity is unproduced and unconditioned. If it is produced, it is impermanent. The Vajropama-samādhi is like a diamond that can break subtle and difficult-to-break obstacles. 'Attaining transformation of the basis' means that by this Vajropama-samādhi, one can transform the basis and attain the Dharmakāya.

Treatise: Furthermore, how many kinds of sovereignty does the Dharmakāya have to attain sovereignty? Briefly speaking, there are five kinds of sovereignty. First, sovereignty over the Buddha-field, one's own body, auspicious marks, limitless sound, and the invisible crown of the head, because of the transformation of the aggregate of form. Second, sovereignty over blameless, immeasurable, lofty, great, and blissful conduct, because of the transformation of the aggregate of feeling. Third, sovereignty over speaking all names, body-statements, sentence-statements, and taste-statements, because of the transformation of the aggregate of conception. Fourth, sovereignty over transformation, alteration, leading the masses, and leading to pure Dharma, because of the transformation of the aggregate of volition. Fifth, sovereignty over mirror-like equanimity, observing and acting with the wisdom of what should be done, because of the transformation of the aggregate of consciousness.

Explanation: Here, sovereignty is shown to be attained by relying on the transformation of the five aggregates of form, etc. Among them, by relying on the transformation of the aggregate of form, one attains sovereignty over the Buddha-field, which means displaying gold, silver, etc. At will. Sovereignty over displaying the body at will means displaying the body according to the desires of all beings in the assembly. Sovereignty over auspicious marks, etc., means displaying them according to what they desire. That is, limitless sound, the invisible crown of the head, etc., are sovereign. By relying on the transformation of the aggregate of feeling, one attains sovereignty over blameless, immeasurable, lofty, great, and blissful conduct, which means attaining sovereign conduct in blameless, immeasurable, lofty, great, and blissful conduct. Among them, 'immeasurable' should be understood as various. 'Lofty and great' means that this bliss surpasses the bliss of the three realms.

應知由轉想聚依故。于說名身等中得自在故。由取相想故。緣于名言等而取其相。轉滅此想故。由轉行聚依故。于變化變易引大眾引白法等故得自在。于中變化自在者。謂隨意變化應知。變易者謂變易地等。令成金等故。引大眾者應知隨其意引諸大眾。謂引天夜叉等眾故。引白法者謂如意所欲則白法現前應知。由轉識聚依故。得鏡智平等智正觀智作所應作智。于中鏡智者。所應知法雖不現前。無忘失如世間善習經書故。平等智者于通達時。於一切眾生。得平等心。此即是凈心。應知正觀智者。如典庫者。于陀羅尼三摩提門。隨於何時何法作意思惟。于彼中智行無礙故。作所應作智者謂顯示如從兜率陀乃至涅槃。于中顯現佛事。

論曰。應知法身為幾法所依止。略說有三種。一種種佛住依止。此中有二偈。

得受五種自體喜　　諸佛由證自界故　遠離五喜由不證　　是故為喜應須證　堪能事成無有量　　法味義利功德具　諸佛恒常見無盡　　故得歡喜最無嫌

二種種受用身依止成熟諸菩薩故。三種種化身依止多為成熟諸聲聞等故。

釋曰。應知有幾法依止。法身於中種種佛住依止者。種種謂聖住天住梵住等諸住所依止故。或有人作是念。諸佛何須現化身。以諸聲聞不證此故。離於五喜。謂

【現代漢語翻譯】現代漢語譯本：應當知道，由於轉變意想的積聚和所依，所以在名稱、身體等之中獲得自在的緣故；由於取相的意想的緣故，緣于名言等而取其相；轉變滅除這種意想的緣故；由於轉變行為的積聚和所依的緣故，所以在變化、變易、引導大眾、引導白法等方面得到自在。其中，變化自在是指隨心所欲地變化，應當知道。變易是指改變土地等，使之變成黃金等。引導大眾，應當知道是隨其意願引導諸大眾，即引導天、夜叉（Yaksa，一種神）等眾。引導白法是指如意所愿，則白法現前，應當知道。由於轉變意識的積聚和所依的緣故，得到鏡智、平等智、正觀智、成所作智。其中，鏡智是指所應知之法雖然不現前，也不會忘失，就像世間善於學習經書一樣。平等智是指在通達時，對於一切眾生，得到平等心，這就是清凈心，應當知道。正觀智是指像典庫一樣，對於陀羅尼（Dharani，總持）三摩提（Samadhi，三昧）之門，無論何時對何法作意思惟，在其中智慧的執行都沒有障礙。成所作智是指顯示如從兜率天（Tusita Heaven，欲界天之一）下降乃至涅槃（Nirvana，寂滅），在其中顯現佛事。

論曰：應當知道，法身由幾種法所依止？簡略地說有三種：第一種種佛住的依止。這其中有兩句偈頌：

『得受五種自體喜，諸佛由證自界故，遠離五喜由不證，是故為喜應須證。堪能事成無有量，法味義利功德具，諸佛恒常見無盡，故得歡喜最無嫌。』

第二種種受用身的依止，爲了成熟諸菩薩的緣故。第三種種化身的依止，多是爲了成熟諸聲聞（Sravaka，阿羅漢）等的緣故。

釋曰：應當知道有幾種法依止法身。其中種種佛住的依止是指，種種即聖住、天住、梵住等諸住所依止的緣故。或者有人這樣想，諸佛為什麼需要顯現化身？因為諸聲聞不證得此，遠離五喜的緣故。

【English Translation】 English version: It should be known that due to the transformation of the accumulation and reliance of thought, one attains freedom in names, bodies, etc.; due to the thought of grasping appearances, one grasps appearances based on names and so on; due to the transformation and extinction of this thought; due to the transformation of the accumulation and reliance of actions, one attains freedom in transformation, alteration, guiding the masses, guiding white dharmas, etc. Among them, freedom in transformation refers to transforming at will, it should be known. Alteration refers to changing lands, etc., making them into gold, etc. Guiding the masses, it should be known, is guiding the various masses according to one's will, that is, guiding the masses of Devas (gods), Yakshas (a type of spirit), etc. Guiding white dharmas refers to the manifestation of white dharmas as desired, it should be known. Due to the transformation of the accumulation and reliance of consciousness, one obtains the Mirror Wisdom, Equality Wisdom, Discriminating Wisdom, and Accomplishing Wisdom. Among them, Mirror Wisdom refers to the fact that although the dharmas to be known are not present, they are not forgotten, just like worldly people who are good at learning scriptures. Equality Wisdom refers to attaining an equal mind towards all sentient beings when comprehending, this is pure mind, it should be known. Discriminating Wisdom refers to, like a librarian, for the doors of Dharani (mantras) and Samadhi (meditative absorption), whenever one contemplates any dharma, the operation of wisdom within it is unobstructed. Accomplishing Wisdom refers to displaying events such as descending from Tusita Heaven (one of the heavens in the desire realm) to Nirvana (liberation), in which the deeds of the Buddha are manifested.

Treatise: It should be known, how many dharmas does the Dharmakaya (Dharma Body) rely on? Briefly speaking, there are three types: first, the reliance on various Buddha abodes. There are two verses in this:

'Attaining and receiving the five kinds of self-nature joy, the Buddhas attain it by realizing their own realm, being apart from the five joys is due to not realizing it, therefore, to have joy, one should realize it. Capable of accomplishing limitless matters, possessing the taste of Dharma, meaning, benefit, and merit, the Buddhas constantly see it without end, therefore, they attain joy without any fault.'

Second, the reliance on various Sambhogakaya (Enjoyment Body), for the sake of maturing the Bodhisattvas. Third, the reliance on various Nirmanakaya (Emanation Body), mostly for the sake of maturing the Sravakas (Arhats) and others.

Explanation: It should be known how many dharmas the Dharmakaya relies on. Among them, the reliance on various Buddha abodes refers to the fact that various abodes, such as the noble abode, the heavenly abode, the Brahma abode, etc., are relied upon. Or someone may think, why do the Buddhas need to manifest emanation bodies? Because the Sravakas do not attain this, and are apart from the five joys.

諸聲聞等不能證此法身。則遠離五種歡喜。是故為喜。應須證者。謂若欲求此歡喜取于證者。當勤修方便也。此五種歡喜以第二偈顯示。堪能事成無有量。法味義利功德具者。于中法身有堪能無量故。無量人得正覺者。皆悉堪能平等應知。由得見此堪能無量故生於歡喜。及事成亦無量者。若一佛作眾生利益事。即是一切佛事。由諸佛多故事亦無量。由見此故生於歡喜。法味者由見了修多羅祇夜等十二部經法故。生勝歡喜。義利功德具者。謂財利具成及功德具成。于中財利具成者。謂隨所思念即得具足應知。功德具成者。謂十力十八不共法等具成應知也。故得歡喜最無失者。最者過三界歡喜故。無失者及習氣煩惱滅故。應知諸佛恒常見無盡者。見此次前所說四種歡喜。乃至窮生死後際無有滅盡。雖入無餘涅槃亦無盡。是故諸佛別得最勝歡喜。非餘聲聞。法身亦為受用身所依止。何因緣得成受用身依止。若離此入地已上諸菩薩不得成熟。亦為化身所依止。何因緣得成化身依止。多為成熟諸聲聞故由下愿樂諸聲聞等。若離此不得成熟故。言多為者亦攝信行地諸菩薩應知。

論曰。應知有幾佛法攝法身。略說有六種。一清凈攝阿梨耶識轉已。得此法身故。二果報攝。色根轉已得果報智故。三樂攝轉欲行等樂已得無量智樂

【現代漢語翻譯】現代漢語譯本諸位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）無法證得此法身（Dharmakāya，佛的法性之身），因此遠離五種歡喜。所以，爲了獲得歡喜，應當尋求證悟者。如果想要獲得這種歡喜，就應當勤奮地修習方便法門。這五種歡喜通過第二首偈頌來顯示：能夠成就事業且沒有限量，具備法味、義利和功德。其中，法身具有堪能和無量之特性，因此，無量的人能夠獲得正覺，都應當平等地瞭解。由於得見這種堪能無量的特性，所以產生歡喜。以及事業成就也無量，如果一尊佛做利益眾生的事業，那就是一切佛的事業。由於諸佛的事業眾多，所以也是無量的。由於見到這些，所以產生歡喜。法味，由於見到了修多羅（Sūtra，經）、祇夜（Geya，重頌）等十二部經法，所以產生殊勝的歡喜。義利功德具足，是指財利具足成就以及功德具足成就。其中，財利具足成就，是指隨所思念就能得到具足。功德具足成就，是指十力（Daśabala，佛的十種力量）、十八不共法（Avenikadharma，佛獨有的十八種功德）等具足成就。所以，獲得歡喜是最沒有缺失的。最，是超越三界（Trailokya，欲界、色界、無色界）的歡喜。無失，是指習氣煩惱滅盡。應當瞭解諸佛恒常看見沒有窮盡，看見此次前所說的四種歡喜，乃至窮盡生死之後的邊際也沒有滅盡。即使進入無餘涅槃（Nirvāṇa，寂滅）也沒有窮盡。因此，諸佛特別獲得最殊勝的歡喜，不是其餘聲聞所能比擬的。法身也是受用身（Saṃbhogakāya，佛的報身）所依止的。因為什麼因緣能夠成就受用身所依止呢？如果離開此法身，入地以上的諸位菩薩（Bodhisattva，發菩提心，立志成佛的修行者）就不能成熟。法身也是化身（Nirmāṇakāya，佛的應化之身）所依止的。因為什麼因緣能夠成就化身所依止呢？多是爲了成熟諸位聲聞，由於下愿樂諸位聲聞等，如果離開此法身就不能成熟。所說『多為』也包含信行地的諸位菩薩，應當瞭解。論曰：應當瞭解有幾種佛法攝持法身。簡略地說有六種：第一，清凈攝，阿梨耶識（Ālayavijñāna，藏識）轉變之後，得到此法身。第二，果報攝，色根轉變之後得到果報智。第三，樂攝，轉變欲行等樂之後得到無量智樂。

【English Translation】 English version Those Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) cannot realize this Dharmakāya (the body of the Dharma, the ultimate nature of the Buddha), and therefore are far from the five kinds of joy. Therefore, to obtain joy, one should seek those who have attained realization. If you want to obtain this joy, you should diligently practice expedient means. These five kinds of joy are shown by the second verse: capable of accomplishing things without limit, possessing the taste of Dharma, benefit, and merit. Among them, the Dharmakāya has the characteristics of capability and limitlessness. Therefore, countless people can attain perfect enlightenment, and all should understand this equally. Because of seeing this characteristic of limitless capability, joy arises. And the accomplishment of things is also limitless. If one Buddha does the work of benefiting sentient beings, that is the work of all Buddhas. Because the Buddhas have many deeds, they are also limitless. Because of seeing these, joy arises. The taste of Dharma, because of seeing the twelve divisions of scriptures such as Sūtra (discourses), Geya (verses), etc., supreme joy arises. Possessing benefit and merit means that the accomplishment of wealth and benefit is complete, and the accomplishment of merit is complete. Among them, the accomplishment of wealth and benefit means that whatever is thought of can be obtained completely. The accomplishment of merit means that the ten powers (Daśabala, the ten powers of a Buddha), the eighteen unique qualities (Avenikadharma, the eighteen unique qualities of a Buddha), etc., are completely accomplished. Therefore, obtaining joy is the most without loss. 'Most' means surpassing the joy of the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness). 'Without loss' means that habitual tendencies and afflictions are extinguished. It should be understood that the Buddhas constantly see without end, seeing the four kinds of joy mentioned earlier, even to the end of life and death, there is no extinction. Even entering Nirvāṇa (extinction) without remainder is also without end. Therefore, the Buddhas especially obtain the most supreme joy, which is not comparable to other Śrāvakas. The Dharmakāya is also relied upon by the Saṃbhogakāya (the enjoyment body of the Buddha). For what reason can it become the reliance of the Saṃbhogakāya? If one leaves this Dharmakāya, the Bodhisattvas (beings who have generated Bodhicitta and aspire to become Buddhas) above the stage of entering the ground cannot mature. The Dharmakāya is also relied upon by the Nirmāṇakāya (the transformation body of the Buddha). For what reason can it become the reliance of the Nirmāṇakāya? Mostly it is to mature the Śrāvakas, because of the lower aspiration and joy of the Śrāvakas, etc., if one leaves this Dharmakāya, they cannot mature. The phrase 'mostly for' also includes the Bodhisattvas of the stage of faith and practice, it should be understood. Treatise says: It should be understood that there are several Buddha-dharmas that encompass the Dharmakāya. Briefly speaking, there are six kinds: First, the encompassing of purity, after the transformation of the Ālayavijñāna (store consciousness), this Dharmakāya is obtained. Second, the encompassing of fruition, after the transformation of the sense faculties, the wisdom of fruition is obtained. Third, the encompassing of joy, after the transformation of the joy of desire, etc., immeasurable wisdom and joy are obtained.

故。四自在攝。種種業所攝自在轉已得一切世界無礙神通智自在故。五世流佈攝。一切見聞覺。知世流佈言說轉已得令一切眾生心喜正說智自在。故六拔濟攝。拔濟一切災橫過失轉已得拔濟一切眾生災橫過失智故。此等六種佛法。攝取諸佛法身。

釋曰。若有法能攝法身。今當顯示。轉何法故得此法身。阿梨耶識轉已得法身故者。謂得法身及清凈故。此法身清凈。名清凈攝。果報攝者即是果報所攝佛法。色根轉者。謂眼等色根轉故。得果報智者。謂轉彼色根得果報智故。樂攝中欲行等樂轉者。謂世間欲行轉已得佛法樂故。得無量智故者。即是游于種種樂故。自在攝中種種攝業轉者。如世間種種業。謂田作興生等。轉此已得於一切世界中無障礙神通智故。世流佈攝者。謂世間見聞覺知等流佈轉已。于見聞等中得自在。由得歡悅一切眾生智故。拔濟攝者。如世間王法苦惱事起。或以親友力財物力而得拔濟。轉此已得拔濟一切眾生一切苦惱智。此拔濟智離一切過失故。

攝大乘論釋論卷第九大正藏第 31 冊 No. 1596 攝大乘論釋論

攝大乘論釋論卷第十

世親菩薩造

隋天竺三藏笈多共行矩等譯智勝相勝語第十之二

論曰。此諸佛法身。為說差別。為說無差別。依

【現代漢語翻譯】現代漢語譯本：因此，四、自在攝：轉變種種由業力所攝的自在，已經獲得在一切世界中無礙的神通智慧，所以是自在攝。五、世流佈攝：轉變一切見聞覺知在世間流佈的言說，已經獲得使一切眾生心生歡喜的正說智慧，所以是世流佈攝。六、拔濟攝：轉變拔濟一切災禍橫逆過失，已經獲得拔濟一切眾生災禍橫逆過失的智慧，所以是拔濟攝。這等六種佛法，攝取諸佛的法身。

解釋：如果有一種法能夠攝取法身，現在應當顯示。轉變什麼法才能得到這種法身？轉變阿梨耶識（Ālaya-vijñāna，藏識）后就能得到法身，這是因為得到法身以及清凈的緣故。這種法身是清凈的，所以名為清凈攝。果報攝，就是果報所攝的佛法。轉變色根，就是說轉變眼等色根，就能得到果報智，這是說轉變那些色根就能得到果報智。在樂攝中，轉變欲行等樂，就是說轉變世間的欲行，就能得到佛法的快樂，因為得到無量智慧的緣故，也就是游于種種快樂的緣故。在自在攝中，轉變種種攝業，就像世間的種種行業，比如耕田勞作、興辦產業等，轉變這些就能在一切世界中獲得無障礙的神通智慧。世流佈攝，就是說轉變世間的見聞覺知等流佈，在見聞等中得到自在，因為得到使一切眾生歡悅的智慧的緣故。拔濟攝，就像世間王法帶來的苦惱，或者憑藉親友的力量、財物的力量而得到拔濟，轉變這些就能獲得拔濟一切眾生一切苦惱的智慧。這種拔濟的智慧遠離一切過失。

《攝大乘論釋論》卷第九大正藏第 31 冊 No. 1596 《攝大乘論釋論》

《攝大乘論釋論》卷第十

世親菩薩（Vasubandhu）造

隋朝天竺三藏笈多（Gupta）與行矩等譯智勝相勝語第十之二

論曰：這些佛法身，是說差別，還是說無差別？依據……

【English Translation】 English version: Therefore, four, the 'Gathering of Sovereignty': Transforming the various sovereignties gathered by karma, having already attained unobstructed supernatural wisdom in all worlds, hence it is the 'Gathering of Sovereignty'. Five, the 'Gathering of Worldly Propagation': Transforming all that is seen, heard, felt, and known, the speech propagated in the world, having already attained the wisdom of righteous speech that delights the minds of all beings, hence it is the 'Gathering of Worldly Propagation'. Six, the 'Gathering of Deliverance': Transforming the deliverance from all disasters, adversities, and faults, having already attained the wisdom to deliver all beings from disasters, adversities, and faults, hence it is the 'Gathering of Deliverance'. These six types of Buddha-dharma gather the Dharmakāya (法身, Dharma body) of all Buddhas.

Explanation: If there is a dharma that can gather the Dharmakāya, it should now be revealed. What dharma must be transformed to attain this Dharmakāya? Transforming the Ālaya-vijñāna (阿梨耶識, store consciousness) leads to the attainment of the Dharmakāya, because of attaining the Dharmakāya and purity. This Dharmakāya is pure, hence it is called the 'Gathering of Purity'. The 'Gathering of Retribution' refers to the Buddha-dharma gathered by retribution. Transforming the sense faculties, that is, transforming the sense faculties such as the eyes, leads to the attainment of the wisdom of retribution, that is, transforming those sense faculties leads to the attainment of the wisdom of retribution. In the 'Gathering of Bliss', transforming the bliss of desire and conduct, that is, transforming worldly desires and conduct, leads to the attainment of the bliss of the Buddha-dharma, because of attaining immeasurable wisdom, that is, wandering in various blisses. In the 'Gathering of Sovereignty', transforming the various gathered karmas, like the various worldly occupations such as farming and business, transforming these leads to the attainment of unobstructed supernatural wisdom in all worlds. The 'Gathering of Worldly Propagation' refers to transforming the propagation of worldly seeing, hearing, feeling, and knowing, attaining sovereignty in seeing, hearing, etc., because of attaining the wisdom that delights all beings. The 'Gathering of Deliverance' is like the suffering caused by worldly laws, or deliverance obtained through the power of relatives and friends, or the power of wealth, transforming these leads to the attainment of the wisdom to deliver all beings from all suffering. This wisdom of deliverance is free from all faults.

Commentary on the Mahāyānasaṃgraha, Volume 9 Taishō Tripiṭaka, Volume 31, No. 1596, Commentary on the Mahāyānasaṃgraha

Commentary on the Mahāyānasaṃgraha, Volume 10

Composed by Bodhisattva Vasubandhu (世親菩薩)

Translated by Tripiṭaka Gupta (笈多), a monk from India during the Sui Dynasty, together with Xingju (行矩) and others; the second part of the tenth section on the superiority of wisdom and speech.

Treatise: Are these Dharmakāyas of the Buddhas described as different or non-different? Based on...

止意用及業無異故。不可說差別。無量正覺故有差別。如法身受用身亦爾。意用及業不異故無差別。依止有差別。無量依止轉故。變化身亦如受用身應知。

釋曰。無量依止轉故者。諸菩薩有無量依止。由此受用身顯現故。是故意用及業無差別。然身事有差別于中意用無差別者。謂安樂一切眾生意應知。業無差別者。謂顯示證正覺般涅槃等業。此業無別應知。

論曰。應知法身與幾功德相應。與最清凈四無量解脫勝處一切處無諍愿智四辯六通三十二大丈夫相。八十種好。四一切種清凈。十力四無畏。三不護三念處無忘失法。拔除習氣大悲十八不共佛法。一切種勝智等相應。此中有偈。

憐愍諸眾生　　舍離結縛意　不捨安樂心　　歸命利益意　解脫一切障　　牟尼勝世間　智遍滿爾炎　　歸命解脫心　能滅諸眾生　　一切惑無餘　惑者共歸苦　　歸命離惑人　無功用無著　　無障礙寂靜　常解一切難　　歸命釋難者　所依及能依　　說言及說智　意常無障礙　　歸命善說者　隨彼等語言　　行往還出離　知彼諸眾生　　歸命善教者　諸眾生見佛　　緣彼大人相　但見得生信　　歸命生信者　執持住處舍　　變化及變易　三昧智自在　　歸命到彼岸　方便歸依凈　　

【現代漢語翻譯】現代漢語譯本因為意用（I-yong，指心識的運作）和業（Karma，指行為）沒有不同，所以不可說有差別。因為有無量正覺（Zhengjue，指正確的覺悟），所以有差別。如同法身（Dharmakaya，指佛的法性之身）和受用身（Sambhogakaya，指佛的報身）一樣，意用和業不異，所以沒有差別。依止（Yizhi，指所依賴的基礎）有差別，因為無量依止轉變的緣故。變化身（Nirmanakaya，指佛的化身）也應知如同受用身。

解釋：『無量依止轉故』是指諸菩薩有無量的依止，因此受用身顯現。所以意用和業沒有差別。然而身事有差別，其中意用沒有差別，是指安樂一切眾生的意。業沒有差別，是指顯示證正覺、般涅槃（Parinirvana，指完全的涅槃）等的業。此業沒有差別，應當知道。

論曰：應知法身與多少功德相應？與最清凈的四無量心（Si Wuliangxin，指慈、悲、喜、舍四種無限的心境）、解脫（Jietuo，指從束縛中解脫）、勝處（Shengchu，指超越之處）、一切處（Yiqiechu，指一切境界）、無諍（Wuzheng，指沒有爭論）、愿智（Yuanzhi，指願力所生的智慧）、四辯（Sibian，指四種辯才）、六通（Liutong，指六種神通）、三十二大丈夫相（Sanshier Dazhangfu Xiang，指佛的三十二種殊勝的相）、八十種好（Bashi Zhonghao，指佛的八十種細微的特徵）、四一切種清凈（Si Yiqie Zhong Qingjing，指四種一切清凈）、十力（Shili，指佛的十種力量）、四無畏（Si Wuwei，指四種無所畏懼）、三不護（San Buhu，指三種不須守護之處）、三念處（San Nianchu，指三種念住之處）、無忘失法（Wuwangshifa，指不會忘失的法）、拔除習氣（Bachu Xiqi，指拔除習氣）、大悲（Dabei，指偉大的慈悲）、十八不共佛法（Shiba Bugong Fofa，指十八種不與其他修行者共有的佛法）、一切種勝智（Yiqie Zhong Shengzhi，指一切種類的殊勝智慧）等相應。其中有偈頌：

憐憫諸眾生，舍離結縛意，不捨安樂心，歸命利益意。解脫一切障，牟尼（Muni，指釋迦牟尼佛）勝世間，智遍滿爾炎（Eryan，不確定，可能指某種境界），歸命解脫心。能滅諸眾生，一切惑無餘，惑者共歸苦，歸命離惑人。無功用無著，無障礙寂靜，常解一切難，歸命釋難者。所依及能依，說言及說智，意常無障礙，歸命善說者。隨彼等語言，行往還出離，知彼諸眾生，歸命善教者。諸眾生見佛，緣彼大人相，但見得生信，歸命生信者。執持住處舍，變化及變易，三昧（Sanmei，指禪定）智自在，歸命到彼岸。方便歸依凈，

【English Translation】 English version Because the I-yong (意用, mental function) and Karma (業, action) are not different, it cannot be said that there is a distinction. Because there are immeasurable Zhengjue (正覺, correct enlightenments), there is a distinction. Just like the Dharmakaya (法身, Dharma body) and Sambhogakaya (受用身, Enjoyment body), the I-yong and Karma are not different, so there is no distinction. The Yizhi (依止, reliance) is different because immeasurable Yizhi transforms. The Nirmanakaya (變化身, Transformation body) should also be known to be like the Sambhogakaya.

Explanation: 'Because immeasurable Yizhi transforms' means that all Bodhisattvas have immeasurable Yizhi, therefore the Sambhogakaya manifests. So the I-yong and Karma have no difference. However, the bodily affairs are different, but the I-yong within them has no difference, which means the intention to bring peace and happiness to all sentient beings. The Karma has no difference, which means the Karma of displaying the attainment of Zhengjue, Parinirvana (般涅槃, complete Nirvana), etc. This Karma has no difference, it should be known.

Treatise: It should be known, with how many merits does the Dharmakaya correspond? It corresponds with the most pure Four Immeasurables (Si Wuliangxin, 四無量心, loving-kindness, compassion, joy, and equanimity), liberation (Jietuo, 解脫), superior abodes (Shengchu, 勝處), all abodes (Yiqiechu, 一切處), non-contention (Wuzheng, 無諍), wisdom of vows (Yuanzhi, 愿智), Four Eloquences (Sibian, 四辯), Six Superknowledges (Liutong, 六通), Thirty-two Major Marks of a Great Man (Sanshier Dazhangfu Xiang, 三十二大丈夫相), Eighty Minor Marks (Bashi Zhonghao, 八十種好), Four Kinds of Purity (Si Yiqie Zhong Qingjing, 四一切種清凈), Ten Powers (Shili, 十力), Four Fearlessnesses (Si Wuwei, 四無畏), Three Protections (San Buhu, 三不護), Three Establishments of Mindfulness (San Nianchu, 三念處), non-forgetfulness of Dharma (Wuwangshifa, 無忘失法), eradication of habitual tendencies (Bachu Xiqi, 拔除習氣), great compassion (Dabei, 大悲), Eighteen Unshared Dharmas of a Buddha (Shiba Bugong Fofa, 十八不共佛法), all kinds of superior wisdom (Yiqie Zhong Shengzhi, 一切種勝智), etc. Within this, there is a verse:

Having compassion for all sentient beings, abandoning the intention of being bound by fetters, Not abandoning the mind of peace and happiness, taking refuge in the intention of benefiting. Liberating all obstacles, Muni (牟尼, Shakyamuni Buddha) surpasses the world, Wisdom pervades Eryan (爾炎, uncertain, possibly a realm), taking refuge in the mind of liberation. Able to extinguish all sentient beings, all delusions without remainder, Those deluded together return to suffering, taking refuge in the one who is free from delusion. Without effort, without attachment, without obstruction, tranquil, Always resolving all difficulties, taking refuge in the one who resolves difficulties. The relied upon and the able to rely, spoken words and spoken wisdom, The mind is always without obstruction, taking refuge in the one who speaks well. Following their languages, going, returning, and departing, Knowing those sentient beings, taking refuge in the one who teaches well. All sentient beings see the Buddha, because of those marks of a great man, Just seeing them gives rise to faith, taking refuge in the one who gives rise to faith. Holding, dwelling, abandoning, transforming, and changing, Samadhi (Sanmei, 三昧, concentration) wisdom is unhindered, taking refuge in the one who reaches the other shore. Expediently taking refuge in purity,

及大乘出離　障隔諸眾生　　歸命摧魔者　能說智及斷　　出離障礙事　外道不能壞　　歸命自他利　說法制大眾　　遠離二煩惱　無護無忘失　　歸命攝眾者　利益諸眾生　　所作不過時　所作常不虛　　歸命無忘失　行住一切處　　無非圓智業　一切時遍知　　歸命實義者　于晝夜六時　　觀察諸世間　與大悲相應　　歸命利益意　修行及證得　　智慧與作業　勝一切二乘　　歸命最勝者　三身大菩提　　具得一切種　歸命斷眾生　　一切處疑惑　無畏無過失　　無濁無住處　于諸法無動　　歸命無戲論

諸佛法身與如是等功德相應。復有自性因果業相應行事等功德。是故諸佛法身是無上功德應知。此中有偈。

成就最勝義　　出過一切地　至諸眾生上　　解脫諸眾生　無盡無等德　　相應世間見　眾輪亦不見　　一切天人等

釋曰。法身與如是等功德相應。復有自性因果業相應行事等功德者。于中法身自性者。以成就最勝義顯示。成就最勝義者。謂清凈真如。此是佛自性故。因者顯示出過一切地。謂以修一切地得彼佛體故。至諸眾生上者。此顯示果。顯此果在一切眾生上故。解脫諸眾生者。此顯示業。佛是救脫一切眾生故。相應者。無盡無等功德相

應以此顯示。于中世間見者。謂見化身故。諸大眾輪見者。謂見受用身故。此等諸天人亦不見者。謂此諸大眾輪不見自性身。此等顯示佛身行事差別。

論曰。然此諸佛法身甚深最甚深此甚深云何可見此中有偈。

諸佛不生生　　無住處為處　諸事無功用　　受用第四食　無差別無量　　無數量一業　不動及動業　　諸佛三身具　無有證正覺　　非不一切覺　唸唸不可量　　有非有所顯　無慾無離欲　　而亦與欲俱　既知欲非欲　　得入欲法如　諸佛過諸陰　　而亦住陰中　與彼不一異　　不捨而寂滅　諸佛同事業　　猶如大海水　我已現當作　　他利無是思　諸罪者不見　　如破器中月　普遍一切世　　法光猶如日　或顯示正覺　　或涅槃如火　不生亦不有　　如來常住身　佛于非正法　　人及惡趣中　于非梵行法　　自住最勝者　行於一切處　　而亦無所行　一切眾生見　　然非六根境　伏斷諸煩惱　　如咒制諸毒　以惑至惑盡　　佛具一切智　煩惱即菩提　　生死寂滅體　有大方便故　　如來不思議

此即是十二種甚深。應知所謂產生業住甚深。安立數業甚深。正遍覺甚深。離欲甚深。滅陰甚深。成熟甚深。顯現甚深。顯示正遍覺般涅槃甚深

【現代漢語翻譯】現代漢語譯本：『應以此顯示。于中世間見者，謂見化身故。』意思是說，在世間所見到的佛，是指見到了佛的化身。『諸大眾輪見者，謂見受用身故。』意思是說，諸大眾輪所見到的佛，是指見到了佛的受用身。『此等諸天人亦不見者，謂此諸大眾輪不見自性身。』意思是說，這些天人也見不到佛，是因為這些大眾輪見不到佛的自性身。這些都在顯示佛身在行事上的差別。

論曰：然而，這些佛的法身極其深奧，是最深奧的。這種深奧如何才能被見到呢？其中有偈頌：

『諸佛不生生，無住處為處，諸事無功用，受用第四食，無差別無量，無數量一業，不動及動業，諸佛三身具，無有證正覺，非不一切覺，唸唸不可量，有非有所顯，無慾無離欲，而亦與欲俱，既知欲非欲，得入欲法如，諸佛過諸陰，而亦住陰中，與彼不一異，不捨而寂滅，諸佛同事業，猶如大海水，我已現當作，他利無是思，諸罪者不見，如破器中月，普遍一切世，法光猶如日，或顯示正覺，或涅槃如火，不生亦不有，如來常住身，佛于非正法，人及惡趣中，于非梵行法，自住最勝者，行於一切處，而亦無所行，一切眾生見，然非六根境，伏斷諸煩惱，如咒制諸毒，以惑至惑盡，佛具一切智，煩惱即菩提，生死寂滅體，有大方便故，如來不思議。』

這就是十二種甚深。應當知道，它們分別是：產生業住甚深、安立數業甚深、正遍覺甚深、離欲甚深、滅陰甚深、成熟甚深、顯現甚深、顯示正遍覺般涅槃甚深。

【English Translation】 English version: 'It should be shown in this way. Those who see in the middle world are said to see the Nirmāṇakāya (transformation body)'. This means that the Buddha seen in the world refers to seeing the Nirmāṇakāya (transformation body) of the Buddha. 'Those who see in the great assembly wheel are said to see the Sambhogakāya (enjoyment body)'. This means that the Buddha seen by the great assembly wheel refers to seeing the Sambhogakāya (enjoyment body) of the Buddha. 'Those who are not seen by these gods and humans are said to be because these great assembly wheels do not see the Svabhāvakakāya (self-nature body)'. This means that these gods and humans also do not see the Buddha because these great assembly wheels do not see the Svabhāvakakāya (self-nature body) of the Buddha. These are all showing the differences in the activities of the Buddha's body.

The Treatise says: However, these Dharmakāya (dharma body) of the Buddhas are extremely profound, the most profound. How can this profoundness be seen? There is a verse in it:

'The Buddhas do not arise, having no fixed abode as their abode, all actions are without effort, enjoying the fourth food, without difference and immeasurable, with countless single karma, both unmoving and moving karma, the Buddhas possess the three bodies, there is no attainment of perfect enlightenment, yet not without all enlightenment, thoughts are immeasurable, existence is revealed by non-existence, without desire and without detachment from desire, yet also together with desire, having known that desire is non-desire, one can enter the suchness of the Dharma of desire, the Buddhas transcend the skandhas (aggregates), yet also abide within the skandhas (aggregates), neither one nor different from them, not abandoning yet in quiescence, the Buddhas have the same activity, like the water of the great ocean, 'I have already done, I will now do', without the thought of benefiting others, those who are sinful do not see, like the moon in a broken vessel, universally illuminating all worlds, the light of the Dharma is like the sun, sometimes revealing perfect enlightenment, sometimes Nirvana (extinguishment) like a fire, neither arising nor existing, the Tathāgata's (one thus gone) body is eternally abiding, the Buddha, in non-Dharma (non-righteous law), people and evil realms, in non-Brahma-conduct, dwells in the most excellent state, acting in all places, yet also without acting anywhere, all sentient beings see, yet not within the realm of the six senses, subduing and severing all afflictions, like a mantra controlling all poisons, using delusion to reach the exhaustion of delusion, the Buddha possesses all wisdom, afflictions are Bodhi (enlightenment), Samsara (birth and death) is the essence of quiescence, because of great skillful means, the Tathāgata (one thus gone) is inconceivable.'

These are the twelve kinds of profoundness. It should be known that they are: the profoundness of origination, karma, and abiding; the profoundness of establishing number and karma; the profoundness of perfect and complete enlightenment; the profoundness of detachment from desire; the profoundness of the cessation of the skandhas (aggregates); the profoundness of maturation; the profoundness of manifestation; and the profoundness of revealing perfect and complete enlightenment and Parinirvana (complete extinction).

。住甚深。顯示自體甚深。滅煩惱甚深。不思議甚深。

釋曰。今當顯示大乘甚深。即是顯示十二種甚深。于中產生業住等甚深。以一偈顯示。諸佛不生生者。此顯生甚深。諸佛以不生為生故。無住處為處者。此顯成長甚深。諸佛不住生死涅槃處故。所作無功用者。此顯業甚深。諸佛以平等為業。由無功用故所作之業一切處平等受用。第四食者。此顯住甚深。由四種食是不凈身依止住處。諸佛非不凈身依止住處。由段等四食。是欲界眾生不清凈身依止而住故。凈不凈身依止住處者。謂色無色界眾生。此等於下地煩惱則凈。于上地煩惱則不凈。此諸凈不凈身。唯有觸意思識等三食。離於段食。彼身得住。彼身唯以三食得住故。凈身住持者。即是段等四食。于聲聞緣覺等此等凈身。若住於世由此住持故。示現住持者。即彼段等四食示現。即以此住持故。諸佛食之。此為第四。由示現以此為住持故。諸佛世尊得受眾生所施令生歡喜。積聚福德故。無有食事。復有說言。諸佛食時諸天接取施餘眾生。以此因緣令彼眾生當得菩提故。此等一偈同一甚深。又諸佛生相有十因緣應知。一愚癡別異故。二種種別異故。三攝持自在故。四住自在故。五舍自在故。六無二相故。七唯影像故。八如幻故。九無住為住故。十云義成就故。

【現代漢語翻譯】現代漢語譯本：安住于甚深之處，顯示自體甚深，滅除煩惱甚深，不可思議甚深。

解釋：現在應當顯示大乘的甚深之處，也就是顯示十二種甚深。其中產生業住等甚深，用一偈頌來顯示：諸佛不生而生，這顯示了生甚深。諸佛以不生為生。無住處為處，這顯示了成長甚深。諸佛不住于生死涅槃之處。所作無功用，這顯示了業甚深。諸佛以平等為業，由於沒有功用，所以所作之業在一切處都平等受用。第四食，這顯示了住甚深。由於四種食是不凈之身的依止住處，諸佛不是不凈之身的依止住處。由於段食等四種食，是欲界眾生不清凈之身依止而住的緣故。凈不凈之身依止住處，指的是色界和無色界眾生。這些人對於下地的煩惱是清凈的，對於上地的煩惱是不清凈的。這些清凈與不清凈之身，只有觸、意思、識等三種食，離開了段食，他們的身體才能得以安住。他們的身體唯有依靠這三種食才能得以安住。清凈之身住持，就是段食等四種食，對於聲聞、緣覺等這些清凈之身，如果安住於世間，就由此住持。示現住持，就是那些段食等四種食的示現，也就是以此住持的緣故，諸佛食用它。這是第四種甚深。由於示現以此為住持，諸佛世尊才能接受眾生所施，使眾生生起歡喜，積聚福德。沒有食事。還有一種說法是，諸佛在食用時，諸天會接取剩下的食物，施給其他眾生，以此因緣使那些眾生將來能夠得到菩提。這些偈頌都屬於同一種甚深。

此外，諸佛的生相有十種因緣應當知曉：一、愚癡的差別；二、種種的差別；三、攝持的自在；四、安住的自在；五、捨棄的自在；六、無二之相；七、唯有影像；八、如幻；九、以無住為住；十、云義成就。

【English Translation】 English version: Abiding in the profound, revealing the profoundness of self, extinguishing the profoundness of afflictions, the inconceivable profoundness.

Explanation: Now, the profoundness of the Mahayana should be revealed, which is to reveal the twelve kinds of profoundness. Among them, the profoundness of generation, karma, abiding, etc., is shown with a verse: 'The Buddhas are not born, yet are born,' this reveals the profoundness of birth. The Buddhas take non-birth as birth. 'Having no abiding place as their place,' this reveals the profoundness of growth. The Buddhas do not abide in the places of birth, death, or Nirvana. 'What is done is without effort,' this reveals the profoundness of karma. The Buddhas take equality as their karma, and because there is no effort, the karma that is done is equally enjoyed everywhere. 'The fourth food,' this reveals the profoundness of abiding. Because the four kinds of food are the dwelling place of impure bodies, the Buddhas are not the dwelling place of impure bodies. Because the four kinds of food, such as coarse food, are the dwelling place of the impure bodies of sentient beings in the desire realm. 'The dwelling place of pure and impure bodies' refers to sentient beings in the form and formless realms. These beings are pure with respect to the afflictions of the lower realms, and impure with respect to the afflictions of the higher realms. These pure and impure bodies only have three kinds of food: contact, mental intention, and consciousness. Apart from coarse food, their bodies can abide. Their bodies can only abide by relying on these three kinds of food. 'The sustenance of pure bodies' refers to the four kinds of food, such as coarse food. For the pure bodies of Shravakas and Pratyekabuddhas, if they abide in the world, they are sustained by this. 'The manifestation of sustenance' is the manifestation of those four kinds of food, such as coarse food, that is, the Buddhas eat it because of this sustenance. This is the fourth profoundness. Because of the manifestation of taking this as sustenance, the World Honored Buddhas can receive what is given by sentient beings, causing sentient beings to rejoice and accumulate merit. There is no eating of food. There is also a saying that when the Buddhas eat, the devas take the remaining food and give it to other sentient beings, so that those sentient beings will be able to attain Bodhi in the future. These verses all belong to the same kind of profoundness.

Furthermore, the characteristics of the Buddhas' birth have ten causes that should be known: 1. The difference of ignorance; 2. The difference of various kinds; 3. The freedom of upholding; 4. The freedom of abiding; 5. The freedom of relinquishing; 6. The aspect of non-duality; 7. Only images; 8. Like illusion; 9. Taking non-abiding as abiding; 10. The accomplishment of the meaning of clouds.

有十因緣故如來不住生死涅槃應知。一非知故。二非滅故。三非有故。四非有自性智故。五無得無分別故。六離心故。七得心故。八平等心故。九不得於物故。十非不得故。有十因緣故諸佛無功用而佛事成就。一滅離故。二無依止故。三應作無功用故。四作者無功用故。五作業無功用故。六無所有無功用故。七本昔無差別故。八所作究竟故。九作事未究竟故。十由熟修一切法中自在故。有十因緣諸佛受用於食。一示現以食住持身故。二令諸眾生聚集福德故。三為示現同眾生作故。四為令順學正食故。五為令順學知足故。六為令他發起精進故。七為成熟善根故。八為顯示自身無染著故。九為住持尊重業故。十為圓滿本願故。

次顯示安立數業甚深偈。無差別無量者。此是安立甚深。于中無差別者。法身無別異故。無量者。無量身證菩提故。無數量一業者。此是數甚深。乘雖無量諸佛一業故。不動及動業諸佛二身具者。諸佛雖三身相應。然受用身業則牢住。化身業則不牢住。此即是甚深故。

次顯示證正覺甚深偈。無有證正覺者。人及法無所有故。非不一切覺者。由假名說一切覺故。此正覺云何。偈言唸唸中無量。以此顯示。由於唸唸中無量人得正覺故。有非有所顯者。此顯真如於諸有非有為義故。

【現代漢語翻譯】現代漢語譯本：有十種因緣的緣故，如來不住于生死，也不住于涅槃，應當知曉。一是由於並非真正知曉的緣故（非知故）。二是因為並非真正滅度的緣故（非滅故）。三是因為並非真實存在的緣故（非有故）。四是因為沒有具有自性的智慧的緣故（非有自性智故）。五是因為沒有獲得和分別的緣故（無得無分別故）。六是因為遠離心的緣故（離心故）。七是因為得到心的緣故（得心故）。八是因為具有平等心的緣故（平等心故）。九是因為不執著於事物的緣故（不得於物故）。十是因為並非沒有得到的緣故（非不得故）。有十種因緣的緣故，諸佛無需任何功用，而佛的事業自然成就。一是由於滅除執著的緣故（滅離故）。二是因為沒有依賴的緣故（無依止故）。三是因為應當作為而沒有功用的緣故（應作無功用故）。四是因為作者沒有功用的緣故（作者無功用故）。五是因為作業沒有功用的緣故（作業無功用故）。六是因為一無所有而沒有功用的緣故（無所有無功用故）。七是因為本來過去沒有差別的緣故（本昔無差別故）。八是因為所作的事情究竟圓滿的緣故（所作究竟故）。九是因為所作的事情尚未究竟圓滿的緣故（作事未究竟故）。十是因為在熟練修習一切法中獲得自在的緣故（由熟修一切法中自在故）。有十種因緣的緣故，諸佛會接受飲食。一是為示現通過飲食來維持身體的緣故（示現以食住持身故）。二是為使眾多眾生積聚福德的緣故（令諸眾生聚集福德故）。三是為示現與眾生相同的行為的緣故（為示現同眾生作故）。四是為使眾生順從學習正確的飲食方式的緣故（為令順學正食故）。五是為使眾生順從學習知足的緣故（為令順學知足故）。六是為使他人發起精進之心的緣故（為令他發起精進故）。七是為成熟善根的緣故（為成熟善根故）。八是為顯示自身沒有染著執念的緣故（為顯示自身無染著故）。九是為住持尊重這種行為的緣故（為住持尊重業故）。十是為圓滿根本誓願的緣故（為圓滿本願故）。接下來顯示安立數業甚深的偈頌。『無差別無量者』，這是安立甚深。『于中無差別者』，法身（Dharmakaya）沒有差別和差異的緣故。『無量者』，無量身證得菩提（Bodhi）的緣故。『無數量一業者』，這是數甚深。乘載眾生的工具雖然無量，諸佛的事業卻是一致的緣故。『不動及動業諸佛二身具者』，諸佛雖然三身相應，然而受用身（Sambhogakaya）的事業則牢固常住，化身（Nirmanakaya）的事業則不牢固常住。這就是甚深之處。接下來顯示證得正覺甚深的偈頌。『無有證正覺者』，人和法都是空無所有的緣故。『非不一切覺者』，由於假名安立而說一切覺悟的緣故。這正覺（Samyak-sambuddha）是怎樣的呢？偈頌說：『唸唸中無量』，用此來顯示。由於唸唸之中有無量的人證得正覺的緣故。『有非有所顯者』，這顯示了真如（Tathata）對於諸有和非有都具有意義的緣故。

【English Translation】 English version: It should be known that there are ten causes and conditions why the Tathagata (如來) does not abide in Samsara (生死, cycle of birth and death) or Nirvana (涅槃, liberation). First, because of non-knowing (非知故). Second, because of non-extinction (非滅故). Third, because of non-existence (非有故). Fourth, because of the absence of self-nature wisdom (非有自性智故). Fifth, because of no attainment and no discrimination (無得無分別故). Sixth, because of being apart from the mind (離心故). Seventh, because of obtaining the mind (得心故). Eighth, because of having an equal mind (平等心故). Ninth, because of not being attached to things (不得於物故). Tenth, because of not not-obtaining (非不得故). There are ten causes and conditions why the Buddhas accomplish Buddha-deeds without effort. First, because of the extinction of attachments (滅離故). Second, because of having no reliance (無依止故). Third, because of what should be done is without effort (應作無功用故). Fourth, because the doer is without effort (作者無功用故). Fifth, because the action is without effort (作業無功用故). Sixth, because of having nothing and being without effort (無所有無功用故). Seventh, because originally there was no difference in the past (本昔無差別故). Eighth, because what has been done is ultimately complete (所作究竟故). Ninth, because what has been done is not yet ultimately complete (作事未究竟故). Tenth, because of being at ease in the skillful cultivation of all Dharmas (一切法) (由熟修一切法中自在故). There are ten causes and conditions why the Buddhas partake of food. First, to demonstrate sustaining the body with food (示現以食住持身故). Second, to enable all sentient beings to accumulate merit (令諸眾生聚集福德故). Third, to demonstrate acting the same as sentient beings (為示現同眾生作故). Fourth, to cause sentient beings to follow and learn correct eating habits (為令順學正食故). Fifth, to cause sentient beings to follow and learn contentment (為令順學知足故). Sixth, to cause others to arouse diligence (為令他發起精進故). Seventh, to mature good roots (為成熟善根故). Eighth, to show that oneself is without defilement and attachment (為顯示自身無染著故). Ninth, to uphold the act of respect (為住持尊重業故). Tenth, to fulfill the original vow (為圓滿本願故). Next, the verse showing the profoundness of establishing number and karma is displayed. 『Those without difference and immeasurable』—this is the profoundness of establishment. 『Among them, those without difference』—because the Dharmakaya (法身, Dharma body) has no difference. 『Immeasurable』—because immeasurable bodies attain Bodhi (菩提, enlightenment). 『Those with innumerable single karma』—this is the profoundness of number. Although the vehicles are immeasurable, the karma of the Buddhas is one. 『The immovable and movable karma, the two bodies possessed by the Buddhas』—although the Buddhas are associated with the three bodies, the karma of the Sambhogakaya (受用身, enjoyment body) remains firm, while the karma of the Nirmanakaya (化身, emanation body) does not remain firm. This is the profoundness. Next, the verse showing the profoundness of attaining perfect enlightenment is displayed. 『There is no one who attains perfect enlightenment』—because people and Dharmas (法) are all empty and without substance. 『Not not all awakened ones』—because all awakening is spoken of by means of provisional designation. What is this perfect enlightenment (Samyak-sambuddha)? The verse says: 『Immeasurable in every thought』—this is used to show that immeasurable people attain perfect enlightenment in every thought. 『That which is shown by existence and non-existence』—this shows that Suchness (真如, Tathata) has meaning for all existence and non-existence.

次顯離欲甚深偈。無慾無離欲者。欲無所有故無所染。既無染故亦無離。何以故。欲若是有可有離欲故。而亦與欲俱者。由唯斷上心欲留隨眠欲故。若不留隨眠欲。即同聲聞入涅槃故。既知欲非欲得入欲法如者。謂欲分別中。了知非欲。即入欲法真如故。

次顯示滅陰甚深偈。諸佛過諸陰而亦住陰中者。謂已過色等五取聚。但住于無所得法如聚中故。與彼不一異者。佛已舍彼分別聚。然與彼非異。以即住彼法如中故。又非不異由雖是化身份別即成清凈境界故。不捨而寂滅者。謂不捨真實性聚即是涅槃故。

次顯成熟甚深偈。諸佛同事業者。諸佛作業平等。皆為成熟眾生故。此何所似猶如大海水。如水入海為魚鱉等受用。如是既入法界同爲成熟眾生故。我已現當作他利。無是思者。無有一念思惟。我於三時利益眾生。然似摩尼天樂無有功用。而作眾生利益事成。

次顯示顯現甚深偈。若世間不見諸佛。又說諸佛是常住身。既有常住身。何故不見偈言諸罪者。不見如破器中月故。如器破水則不住。以水不住故月則不現。如是諸眾生等無有奢摩他滋潤故。佛月不現。水譬三摩提。體滋潤故。普遍一切世法光猶如日者。雖不見佛亦為作佛事。由說修多羅等法猶如日光。以此為佛事。亦於世間得成熟眾生。

【現代漢語翻譯】現代漢語譯本接下來顯示離欲甚深的偈頌。對於無慾和無離欲的人來說，因為慾望本無所有，所以無所染著。既然沒有染著，也就沒有脫離。為什麼呢？如果慾望是真實存在的，才會有脫離慾望的說法。然而，（有些人）卻又與慾望同在，這是因為他們僅僅斷除了表層的心欲，卻保留了潛在的慾望習氣。如果不保留這些潛在的慾望習氣，就和聲聞一樣進入涅槃了。既然知道慾望並非真實的慾望，就能進入慾望的法性真如。也就是說，在對慾望的分別中，了知其虛妄不實，就能進入慾望的法性真如。

接下來顯示滅陰甚深的偈頌。諸佛超越了五陰(色、受、想、行、識五蘊，構成個體存在的要素)，但也安住於五陰之中。這是說，諸佛已經超越了色等五取蘊(執取為自我的五蘊)，但安住于無所得的法性真如之中。與五陰不一不異，是因為佛已經捨棄了對五陰的分別執著，但又與五陰並非截然不同，因為安住於五陰的法性真如之中。又並非完全沒有差異，因為即使是化身，其分別也能成為清凈的境界。不捨棄而寂滅，是指不捨棄真實自性，這就是涅槃。

接下來顯示成熟甚深的偈頌。諸佛的事業相同，諸佛的作為是平等的，都是爲了成熟眾生。這像什麼呢？就像大海水一樣。如同水流入大海，被魚鱉等生物所受用。同樣，進入法界，都是爲了成熟眾生。『我已經、現在、將來利益他人』，沒有這樣的想法。沒有一念思惟『我』在過去、現在、未來三個時段利益眾生。就像摩尼寶珠和天樂一樣，沒有刻意作為，卻能成就利益眾生的事業。

接下來顯示顯現甚深的偈頌。如果世間看不見諸佛，又說諸佛是常住之身。既然有常住之身，為什麼看不見呢？偈頌說，這是因為眾生的罪業深重，所以看不見，就像破損的器皿無法映現月亮一樣。如果器皿破損，水就無法停留。因為水無法停留，月亮也就無法顯現。同樣，如果眾生沒有奢摩他(止，專注)的滋潤，佛的月亮就不會顯現。水比喻三摩地(定)，因為三摩地的體性具有滋潤的作用。普遍一切世間的光芒猶如太陽，即使看不見佛，佛也在做佛事。通過宣說修多羅(經)等法，就像日光一樣，以此作為佛事，也能在世間成熟眾生。

【English Translation】 English version Next, the verse showing the profoundness of detachment from desire is presented. For those who are without desire and without detachment from desire, because desire is without any substance, there is nothing to be attached to. Since there is no attachment, there is also no detachment. Why? If desire were real, there would be a reason to detach from it. However, some remain with desire because they only sever the superficial mental desire, while retaining the latent habitual desires. If these latent habitual desires are not eliminated, they would be the same as Shravakas (聲聞, Hearers) entering Nirvana. Since it is known that desire is not a real desire, one can enter the true suchness of the Dharma of desire. That is to say, in the discrimination of desire, knowing its unreality, one can enter the true suchness of the Dharma of desire.

Next, the verse showing the profoundness of the cessation of the skandhas (陰, aggregates) is presented. The Buddhas transcend the skandhas (色、受、想、行、識五蘊, the five aggregates of form, feeling, perception, volition, and consciousness), yet also abide within them. This means that they have transcended the five aggregates of grasping (五取聚, aggregates of grasping), such as form, but abide in the suchness of the Dharma of non-attainment. Being neither identical nor different from them, it is because the Buddhas have abandoned the discriminating aggregates, yet are not entirely different from them, as they abide in the suchness of the Dharma within them. Moreover, they are not non-different, because even the manifested bodies, their discriminations become pure realms. 'Not abandoning and yet being in stillness' means that not abandoning the true nature is Nirvana.

Next, the verse showing the profoundness of maturation is presented. The Buddhas' activities are the same; their actions are equal, all for the sake of maturing sentient beings. What is this like? It is like the water of the great ocean. Just as water entering the ocean is used by fish, turtles, and other creatures, so too, entering the Dharmadhatu (法界, Dharma Realm), it is all for the sake of maturing sentient beings. 'I have, am now, and will be benefiting others,' there is no such thought. There is not a single thought of 'I' benefiting sentient beings in the three times (past, present, future). It is like the Mani jewel (摩尼, wish-fulfilling jewel) and heavenly music, without any deliberate effort, yet accomplishing the benefit of sentient beings.

Next, the verse showing the profoundness of manifestation is presented. If the world does not see the Buddhas, yet it is said that the Buddhas are of a permanent body. Since there is a permanent body, why is it not seen? The verse says that it is because of the heavy sins of sentient beings, so they cannot see, just as a broken vessel cannot reflect the moon. If the vessel is broken, the water cannot stay. Because the water cannot stay, the moon will not appear. Similarly, if sentient beings do not have the moisture of Shamatha (奢摩他, calming meditation), the moon of the Buddha will not appear. Water is a metaphor for Samadhi (三摩地, concentration), because the nature of Samadhi has a moisturizing effect. The light that pervades all worldly dharmas is like the sun. Even if the Buddha is not seen, the Buddha is still doing Buddha-work. By expounding the Sutras (修多羅, discourses) and other teachings, it is like sunlight, using this as Buddha-work, and also maturing sentient beings in the world.

次顯顯示正遍覺般涅槃甚深偈。或顯示正覺或涅槃如火者。或示正遍覺。或示般涅槃。其事如火。譬如火或時然或時滅。諸佛亦爾。或有眾生應以涅槃成熟。即示涅槃。應以正覺成熟。即示正覺。為解脫故如火性不異。唯一法身亦爾。應如是知。余半偈義可解。

次顯住甚深偈。佛于非正法人及惡趣中於非梵行法自住最勝者者。自體最勝住亦最勝。住于聖住故。此中聖住者。謂住于空故。天住者。謂住禪那故。梵住者。謂住慈等四無量故。非正法者。謂諸不善法。諸佛于諸不善法中住于空住。是故佛住聖住。於人道及惡趣眾生攀緣而住。入于禪那。是為天住。于非梵行法中自體最勝住。如是等空住者即是自體。

次顯顯現自體甚深偈。行於一切處而亦無所行者。后得智于善不善等中差別智生。若無分別智即無所行。化身於一切處行非余身也。第二義中一切眾生見者。謂即此化身一切處得見故。然非六根境者。即此化身若為地獄眾生所見時。為教化彼故生於彼處。非化身自性。彼地獄眾生見時。謂即是地獄身。是故非彼地獄等眾生六根境界。

次顯滅煩惱甚深偈。伏斷諸煩惱如咒制諸毒者。謂現行煩惱。在菩薩位時不斷煩惱。由有隨眠惑在。如咒制諸毒者。譬如被毒咒力制之則不為害。煩惱亦

【現代漢語翻譯】現代漢語譯本：接下來顯示的是顯示正遍覺（Samyak-sambuddha，完全覺悟者）般涅槃（Parinirvana，完全的涅槃）甚深的偈頌。或者顯示正覺（Sambuddha，正覺）或者涅槃（Nirvana，涅槃）如同火一樣。或者顯示正遍覺。或者顯示般涅槃。這件事就像火一樣。譬如火有時候燃燒，有時候熄滅。諸佛也是這樣。或者有些眾生應該以涅槃成熟，就顯示涅槃。應該以正覺成熟，就顯示正覺。爲了解脫的緣故，如同火的性質沒有差異。唯一的法身（Dharmakaya，佛的法性之身）也是這樣。應該這樣理解。其餘半偈的意思可以理解。接下來顯示的是安住甚深的偈頌。佛對於非正法人以及惡趣中，對於非梵行法（Abrahmacarya，不凈行）自體安住最為殊勝。自體最為殊勝，安住也最為殊勝。因為安住在聖住（Aryavasa，聖者的住所）的緣故。這裡所說的聖住，是指安住在空性（Sunyata，空）中。天住，是指安住在禪那（Dhyana，禪定）中。梵住（Brahmavihara，梵天之住），是指安住在慈、悲、喜、舍四無量心中。非正法，是指各種不善法。諸佛在各種不善法中安住在空住中。因此佛安住在聖住中。對於人道以及惡趣眾生攀緣而住，進入禪那，這是天住。對於非梵行法中自體最為殊勝的安住。像這樣安住在空性中就是自體。接下來顯示的是顯現自體甚深的偈頌。在一切處行走而又無所行。后得智（Prsthalabdha-jnana，獲得根本智后所生的智慧）對於善與不善等產生差別智。如果沒有分別智（Vikalpa-jnana，分別的智慧），就沒有所行。化身（Nirmanakaya，佛的化現之身）在一切處行走，不是其餘的身。第二個意義中，一切眾生見到，是指這個化身在一切處都能被見到。然而不是六根（Sadindriya，眼、耳、鼻、舌、身、意）的境界，是指這個化身如果被地獄眾生所見時，爲了教化他們而生於彼處，不是化身的自性。當地獄眾生見到時，是指地獄之身。因此不是那些地獄等眾生的六根境界。接下來顯示的是滅除煩惱甚深的偈頌。降伏斷除各種煩惱，如同咒語控制各種毒藥。是指現行的煩惱。在菩薩（Bodhisattva，追求覺悟的修行者）的階段時不斷除煩惱，因為有隨眠惑（Anusaya，煩惱的潛在形式）存在。如同咒語控制各種毒藥，譬如被毒咒的力量控制，就不會造成危害。煩惱也是這樣。

【English Translation】 English version: Next is the verse showing the profoundness of Samyak-sambuddha (Perfectly Enlightened One) Parinirvana (Complete Nirvana). Or showing Sambuddha (Enlightenment) or Nirvana (Nirvana) like fire. Or showing Samyak-sambuddha. Or showing Parinirvana. This matter is like fire. For example, fire sometimes burns and sometimes goes out. The Buddhas are also like this. Or some beings should be matured by Nirvana, then show Nirvana. Should be matured by Sambuddha, then show Sambuddha. For the sake of liberation, like the nature of fire is not different. The only Dharmakaya (Body of Dharma) is also like this. It should be understood like this. The meaning of the remaining half verse can be understood. Next is the verse showing the profoundness of abiding. The Buddha, in non-righteous people and evil realms, in non-Brahmacarya (non-celibate conduct), the self abides most supremely. The self is most supreme, and the abiding is also most supreme. Because of abiding in Aryavasa (Noble Abode). The so-called Aryavasa here refers to abiding in Sunyata (Emptiness). Deva-vihara (Divine Abode) refers to abiding in Dhyana (Meditation). Brahmavihara (Abode of Brahma) refers to abiding in the four immeasurables of loving-kindness, compassion, joy, and equanimity. Non-righteous dharma refers to all unwholesome dharmas. The Buddhas, in all unwholesome dharmas, abide in the abode of emptiness. Therefore, the Buddha abides in the Noble Abode. For beings in the human realm and evil realms, clinging and abiding, entering Dhyana, this is the Deva-vihara. In non-Brahmacarya, the self abides most supremely. Abiding in emptiness like this is the self. Next is the verse showing the profoundness of manifesting the self. Walking in all places and yet not walking anywhere. Prsthalabdha-jnana (Wisdom attained after the fundamental wisdom) arises differential wisdom in good and unwholesome etc. If there is no Vikalpa-jnana (Discriminating Wisdom), there is no walking. Nirmanakaya (Emanation Body) walks in all places, not other bodies. In the second meaning, all beings see, which means this Nirmanakaya can be seen everywhere. However, it is not the realm of the Sadindriya (Six Sense Organs), which means if this Nirmanakaya is seen by beings in hell, it is born in that place to teach them, not the nature of the Nirmanakaya. When beings in hell see it, it refers to the body of hell. Therefore, it is not the realm of the six sense organs of those beings in hell etc. Next is the verse showing the profoundness of extinguishing afflictions. Subduing and cutting off all afflictions, like a mantra controlling all poisons. It refers to manifest afflictions. In the stage of Bodhisattva (Enlightenment-being), afflictions are not cut off, because Anusaya (Latent Afflictions) exists. Like a mantra controlling all poisons, for example, if it is controlled by the power of a poison mantra, it will not cause harm. Afflictions are also like this.

爾。以智知故則不為惱。以惑至惑盡者。謂以留隨眠惑故不同聲聞入般涅槃。佛具一切智者。謂諸佛煩惱盡時。即得一切智具故。

次顯不思議甚深偈。此等煩惱即是彼菩提分是集諦故。生死等苦諦即是涅槃故。如來一切所說皆不可思議。如前所說三種因緣。謂唯自證知等非思量境界。

論曰。諸菩薩唸佛法身。以幾種念而念。略說諸菩薩修習唸佛有七種。一諸佛於一切法得自在應如是修習唸佛。於一切世界得無障礙神通智故。此中有偈。

障礙及闕因　　眾生界普遍　二種決定故　　諸佛無自在

二如來身常住。真如無間離垢故。三如來最無譏嫌。離一切煩惱障智障故。四如來無功用。無有功用而不捨一切佛事故。五如來大受用。清凈佛土為大受用故。六如來無染污。生在世間不為一切世法所染故。七如來大義利顯示證正覺入涅槃等。未成熟眾生而成熟之。已成熟者而解脫之。此中有偈。

隨逐于自心　　常具凈相應　無復諸功用　　施與大法樂　無依止遍行　　平等於多人　一切一切佛　　智人如是念

釋曰。諸菩薩若念諸佛法身。如七相修念。今當顯示此修義。于中於一切法得自在者。以神通故於一切法得自在。由諸佛於一切世界中得無障礙神通。非如聲聞等有障礙

【現代漢語翻譯】現代漢語譯本：『爾。』因為有智慧的緣故，就不會被煩惱所困擾。因為迷惑而導致迷惑止息的人，是指因為還留有隨眠的迷惑，所以不同於聲聞乘入般涅槃（Parinirvana，完全的涅槃）。佛具有一切智慧，是指諸佛煩惱止息的時候，就得到了一切智慧的具足。接下來顯示不可思議甚深的偈頌。這些煩惱就是菩提（Bodhi，覺悟）的組成部分，是集諦（Samudaya，苦的根源）的緣故。生死等苦諦（Dukkha，苦）就是涅槃（Nirvana，寂滅）的緣故。如來（Tathagata，佛的稱號）一切所說都是不可思議的，如前面所說的三種因緣，是指唯有自己證悟才能知曉，不是思量所能達到的境界。論曰：諸位菩薩憶念佛的法身（Dharmakaya，佛的法性之身），以幾種憶念方式來憶念？簡略地說，諸位菩薩修習唸佛有七種。第一，諸佛對於一切法都得到自在，應當這樣修習唸佛。因為在一切世界都得到沒有障礙的神通智慧。這裡有一首偈頌：障礙以及缺失因，眾生界普遍，兩種決定故，諸佛無自在。第二，如來的身體是常住的，因為真如（Tathata，事物的真實本性）沒有間隔，遠離垢染的緣故。第三，如來最沒有可以指責的地方，遠離一切煩惱障和智障的緣故。第四，如來沒有功用，雖然沒有功用，卻不捨棄一切佛事。第五，如來有大的受用，清凈的佛土是大的受用的緣故。第六，如來沒有染污，生在世間不被一切世間法所染污的緣故。第七，如來顯示大的義利，證得正覺（Sambodhi，完全的覺悟）進入涅槃等等，使沒有成熟的眾生得以成熟，已經成熟的眾生得以解脫。這裡有一首偈頌：隨逐于自心，常具凈相應，無復諸功用，施與大法樂，無依止遍行，平等於多人，一切一切佛，智人如是念。解釋說：諸位菩薩如果憶念諸佛的法身，就像七種相來修習憶念。現在應當顯示這種修習的意義。其中，對於一切法得到自在，是因為神通的緣故，對於一切法得到自在。由於諸佛在一切世界中得到沒有障礙的神通，不像聲聞乘等有障礙。

【English Translation】 English version: 'Er.' Because of knowing with wisdom, one will not be troubled by afflictions. Those who reach the cessation of delusion through delusion refer to those who, because they still retain residual delusions, are different from the Shravakas (Śrāvaka, a disciple of Buddha) who enter Parinirvana (Parinirvana, complete Nirvana). Buddhas possess all wisdom, meaning that when the afflictions of all Buddhas cease, they attain the completeness of all wisdom. Next, the unfathomable and profound verses are revealed. These afflictions are the components of Bodhi (Bodhi, enlightenment), because they are the Samudaya (Samudaya, the origin of suffering). The suffering of Samsara (Saṃsāra, cycle of rebirth) and other sufferings is Nirvana (Nirvana, cessation) because of Dukkha (Dukkha, suffering). All that the Tathagata (Tathāgata, 'one who has thus gone' or 'one who has thus come', an epithet of the Buddha) speaks is inconceivable, as in the three causes mentioned earlier, which means that only self-realization can know, and it is not a realm that can be reached by thought. Treatise says: With what kinds of mindfulness do Bodhisattvas contemplate the Dharmakaya (Dharmakaya, the body of the Dharma) of the Buddhas? Briefly speaking, Bodhisattvas cultivate mindfulness of the Buddha in seven ways. First, Buddhas attain freedom in all Dharmas, and one should cultivate mindfulness of the Buddha in this way. Because they attain unobstructed supernatural wisdom in all worlds. Here is a verse: Obstacles and missing causes, pervade the realm of sentient beings, because of two kinds of determination, Buddhas have no freedom. Second, the body of the Tathagata is permanent, because the Tathata (Tathatā, suchness or thusness) is without interval and free from defilement. Third, the Tathagata has the least cause for blame, because they are free from all afflictive obscurations and cognitive obscurations. Fourth, the Tathagata is without effort, yet without effort, they do not abandon all Buddha-activities. Fifth, the Tathagata has great enjoyment, because the pure Buddha-land is the great enjoyment. Sixth, the Tathagata is without defilement, because they are born in the world but are not defiled by all worldly Dharmas. Seventh, the Tathagata reveals great benefit, attaining Sambodhi (Sambodhi, perfect enlightenment), entering Nirvana, etc., maturing those sentient beings who are not yet mature, and liberating those who are already mature. Here is a verse: Following one's own mind, constantly possessing pure correspondence, without any effort, bestowing the great joy of Dharma, without reliance, traveling everywhere, equal to many people, all, all Buddhas, wise people contemplate in this way. Explanation says: If Bodhisattvas contemplate the Dharmakaya of the Buddhas, they cultivate mindfulness like the seven aspects. Now we should reveal the meaning of this cultivation. Among them, attaining freedom in all Dharmas is because of supernatural powers, attaining freedom in all Dharmas. Because the Buddhas attain unobstructed supernatural powers in all worlds, unlike the Shravakas and others who have obstacles.

故。若諸佛於一切法得自在者。何故一切眾生不得涅槃。此義以偈顯示。有因緣故。不能令得涅槃故。說障礙及闕因等偈。此中障礙者。由業障等所礙故。雖無量諸佛。不能令其得涅槃。是故諸佛于彼眾生無有如上自在。闕因者。謂無涅槃法性。此為闕因。由無彼性故。二種決定故者。決定有二種。一作業決定。二受報決定。然於此二種決定。諸佛無有自在。于中報障者。謂癡鈍等應知。受報決定者。謂決定趣地獄等。報及受報有此差別。常住身者。即是真如無間離垢。此如常住以此為身。故名如來常住身也。如來大受用者。諸如來等即以清凈佛剎為大受用應知。大義利者。諸佛大義利體。謂成熟解脫。未成熟眾生以菩提涅槃而成熟之故應知。餘四相念佛義可解。此七種唸佛更以二偈顯示。隨逐于自心等偈中說七相成就。諸菩薩最初念諸佛果報。皆隨逐自心。此亦即是常凈相應者。謂善。是故最無譏嫌無功用者。以無功用作諸佛事故。施與大法樂者。即是清凈佛土應知。無依止遍行者。若有依止作行則苦。是故諸佛無所依止而行教化。以如是故利益多人。由多人所共故諸菩薩應念此果報。

論曰。複次云何應知。諸佛剎土清凈相。如百千偈修多羅菩薩藏緣起中說。婆伽婆住于最勝光明。七寶莊嚴故。放大光明普

【現代漢語翻譯】現代漢語譯本因此，如果諸佛在一切法中獲得自在，為什麼一切眾生不能證得涅槃？這個道理用偈頌來顯示：因為有因緣的緣故，不能使眾生獲得涅槃的緣故，所以說了障礙以及缺少因等偈頌。這裡所說的障礙，是由業障等所障礙的緣故，即使有無量諸佛，也不能使他們獲得涅槃。因此，諸佛對於這些眾生沒有像上面所說的自在。缺少因，是指沒有涅槃的法性，這就是缺少因。因為沒有這種法性的緣故。兩種決定，是指決定有兩種：一是作業決定，二是受報決定。然而對於這兩種決定，諸佛沒有自在。其中報障，是指愚癡遲鈍等，應當知道。受報決定，是指決定趣向地獄等。報和受報有這種差別。常住身，就是真如無間離垢。這就像常住，以這個為身，所以名為如來常住身。如來大受用，諸如來等就以清凈佛剎為大受用，應當知道。大義利，諸佛的大義利體，是指成熟解脫。對於未成熟的眾生，用菩提涅槃來成熟他們，應當知道。其餘四相念佛的意義可以理解。這七種唸佛，再用兩句偈頌來顯示。隨逐于自心等偈頌中說了七相成就。諸菩薩最初念諸佛的果報，都隨逐自心。這也即是常凈相應，是指善。因此是最沒有譏嫌沒有功用。以沒有功用來做諸佛的事業的緣故。施與大法樂，就是清凈佛土，應當知道。無依止遍行，如果有所依止而作行，就會有苦。因此諸佛沒有所依止而行教化。因為這樣，所以利益很多人。由於很多人所共同的緣故，諸菩薩應當念這個果報。

論曰：再次，應當如何知道諸佛剎土的清凈相？就像在百千偈修多羅菩薩藏緣起中所說的那樣，婆伽婆（Bhagavan，世尊）住在最勝光明中，因為有七寶莊嚴的緣故，放出大光明普照。

【English Translation】 English version Therefore, if the Buddhas have mastery over all dharmas, why can't all sentient beings attain Nirvana? This meaning is shown in verses: Because of causes and conditions, and because they cannot cause sentient beings to attain Nirvana, the verses about obstacles and lack of causes are spoken. The obstacles mentioned here are due to obstructions such as karmic hindrances. Even countless Buddhas cannot cause them to attain Nirvana. Therefore, the Buddhas do not have the aforementioned mastery over these sentient beings. Lacking a cause refers to the absence of the nature of Nirvana; this is the lacking cause. It is because of the absence of this nature. The two kinds of determination refer to two types of determination: one is the determination of action (karma), and the other is the determination of retribution. However, the Buddhas do not have mastery over these two kinds of determination. Among them, the hindrance of retribution refers to ignorance and dullness, which should be understood. The determination of retribution refers to the determination to go to hell, etc. There is this difference between retribution and receiving retribution. The permanent body is the true suchness, without interval and free from defilement. This is like permanence, taking this as the body, hence it is called the Tathagata's (Tathagata, 如來) permanent body. The great enjoyment of the Tathagata is that the Tathagatas, etc., take the pure Buddha-fields as their great enjoyment, which should be known. The great benefit is that the essence of the Buddhas' great benefit is the maturation of liberation. For those sentient beings who are not yet mature, they are matured with Bodhi (Bodhi, 菩提) and Nirvana, which should be known. The meaning of the remaining four aspects of Buddha-recollection can be understood. These seven kinds of Buddha-recollection are further shown in two verses. The seven aspects of accomplishment are spoken of in the verses such as 'Following one's own mind.' When Bodhisattvas (Bodhisattva, 菩薩) initially recollect the fruits of the Buddhas, they all follow their own minds. This is also in accordance with constant purity, which refers to goodness. Therefore, it is the most free from blame and without effort. It is because of doing the deeds of the Buddhas without effort. Giving the great joy of Dharma refers to the pure Buddha-land, which should be known. Walking everywhere without reliance: if one acts with reliance, there will be suffering. Therefore, the Buddhas teach and transform without reliance. Because of this, they benefit many people. Because it is shared by many people, Bodhisattvas should recollect this fruit.

Treatise: Furthermore, how should one know the pure aspect of the Buddha-fields? As it is said in the Hundred Thousand Verses Sutra Bodhisattva Pitaka Nidana, the Bhagavan (Bhagavan, 世尊) dwells in the most excellent light, and because it is adorned with the seven treasures, it emits great light universally.

照無量世界故。住于無量妙莊飾處故。周圓無限故。超過三界行處故。出世上上善根所生故。最清凈自在識相故。如來住持故。諸大菩薩所住故。無量天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等所行故。大法味悅樂所持故。安住一切眾生一切利益事故。離一切煩惱逼迫故。離一切魔故。勝過一切莊嚴如來莊嚴住持故。大念慧行出生故。大奢摩他毗缽舍那為乘故。大空無相無愿入處故。無量功德眾莊嚴大寶蓮華王所建立故。游于大宮殿中故。如是等句顯清凈佛剎。所謂色類具足。相貌具足。量具足。方所具足。因具足。果具足。主具足。助伴具足。眷屬具足。住持具足。業具足。順攝具足。無畏具足。住止具足。道路具足。乘具足。門具足。依持具足。故如是等皆得顯現。又彼清凈佛剎中所有果報一向凈妙一向樂一向無嫌一向自在。

釋曰。如百千偈修多羅緣起中說。佛剎清凈。彼清凈佛剎。以何等勝功德顯示。前二句顯色具足。謂七寶等。七寶中金銀琉璃珊瑚馬瑙並是石所攝。末邏羯多(玉之類緣色)亦是石所攝。應知赤寶者謂赤真珠。從赤蟲所出。由於中出珠故。此珠寶於一切寶中最勝故。光明照無量世界者。即前所說七寶出生光明故。此是色具足第二句。次一句顯莊嚴具足。次一句顯量具足。次

【現代漢語翻譯】現代漢語譯本照耀無量世界之故（照耀無邊無際的世界）。安住于無量美妙莊嚴之處故（居住在無數華麗的住所）。周遍圓滿而沒有邊際故（完美無缺，沒有限制）。超越三界眾生的行境故（超越了慾望界、色界和無色界）。由出世間最上等的善根所生故（由超凡脫俗的至善所產生）。最清凈自在的識相故（最純潔和自由的意識狀態）。如來所住持故（由佛陀所守護）。諸大菩薩所居住故（眾多偉大的菩薩居住於此）。無量的天龍（天神和龍）、夜叉（一種守護神）、乾闥婆（一種天上的音樂家）、阿修羅（一種好戰的神）、迦樓羅（一種巨鳥）、緊那羅（一種天上的樂神）、摩睺羅伽（一種巨蟒）、人以及非人等所行之處故（是各種生命形式所居住的地方）。由大法味的喜悅和快樂所支援故（被佛法的喜悅和快樂所滋養）。安住於一切眾生的一切利益之事故（爲了所有眾生的利益而存在）。遠離一切煩惱的逼迫故（沒有煩惱的困擾）。遠離一切魔障故（沒有邪魔的侵擾）。勝過一切莊嚴，是如來的莊嚴所住持故（超越所有裝飾，是佛陀莊嚴的體現）。由大念和大慧的修行所出生故（通過偉大的正念和智慧修行而產生）。以大奢摩他（止觀）和毗缽舍那（內觀）為乘故（以偉大的止觀和內觀為交通工具）。進入大空、無相、無愿之境故（進入空性、無相和無愿的境界）。由無量功德聚集莊嚴的大寶蓮花王所建立故（由無量功德匯聚而成的巨大寶蓮花所建立）。游于大宮殿之中故（居住在宏偉的宮殿中）。這些語句顯示了清凈的佛剎，即在顏色種類上具足，相貌上具足，數量上具足，方位上具足，因緣上具足，果報上具足，主宰上具足，助伴上具足，眷屬上具足，住持上具足，行業上具足，順攝上具足，無畏上具足，住止上具足，道路上具足，乘具足，門具足，依持具足，所以這些方面都得以顯現。而且，那清凈佛剎中所有的果報都是純凈美妙、充滿快樂、沒有厭惡、完全自在的。釋曰：如百千偈修多羅緣起中說，佛剎清凈。彼清凈佛剎，以何等勝功德顯示？前二句顯色具足，謂七寶等。七寶中金銀琉璃珊瑚馬瑙並是石所攝。末邏羯多（玉之類緣色）亦是石所攝。應知赤寶者謂赤真珠，從赤蟲所出。由於中出珠故。此珠寶於一切寶中最勝故。光明照無量世界者，即前所說七寶出生光明故。此是色具足第二句。次一句顯莊嚴具足。次一句顯量具足。

【English Translation】 English version Because it illuminates immeasurable worlds. Because it dwells in immeasurable, wonderfully adorned places. Because it is perfectly complete and boundless. Because it transcends the realm of the three worlds. Because it is born from the supreme, transcendental roots of goodness. Because it is the most pure and free nature of consciousness. Because it is upheld by the Tathagata (Buddha). Because it is the dwelling place of great Bodhisattvas (enlightenment beings). Because it is the realm traversed by immeasurable Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpentine deities), humans, and non-humans. Because it is sustained by the joy and delight of the great Dharma (teachings) flavor. Because it abides in all things beneficial to all beings. Because it is free from the oppression of all afflictions. Because it is free from all demons. Because it surpasses all adornments, and is upheld by the adornments of the Tathagata. Because it is born from the practice of great mindfulness and wisdom. Because it takes great Shamatha (calm abiding) and Vipassana (insight meditation) as its vehicle. Because it is the entrance to great emptiness, signlessness, and wishlessness. Because it is established by the Great Treasure Lotus King, adorned with immeasurable merits. Because it dwells in great palaces. These phrases reveal the pure Buddha-land, which is complete in terms of color and kind, complete in appearance, complete in quantity, complete in location, complete in cause, complete in effect, complete in the master, complete in assistants, complete in retinue, complete in upholding, complete in karma, complete in favorable conditions, complete in fearlessness, complete in dwelling, complete in path, complete in vehicle, complete in gate, and complete in support. Therefore, all these aspects are manifested. Moreover, all the results in that pure Buddha-land are invariably pure and wonderful, invariably joyful, invariably without aversion, and invariably free. Explanation: As it is said in the 'Origination of a Hundred Thousand Verses Sutra', the Buddha-land is pure. How is that pure Buddha-land manifested through superior merits? The first two phrases reveal the completeness of color, such as the seven treasures. Among the seven treasures, gold, silver, lapis lazuli, coral, agate, and carnelian are all categorized as stones. Malagada (a type of jade with colored edges) is also categorized as a stone. It should be known that 'red treasure' refers to red pearls, which come from red worms. Because pearls emerge from within them, this treasure is the most superior among all treasures. 'Light illuminates immeasurable worlds' refers to the light emitted from the aforementioned seven treasures. This is the second phrase regarding the completeness of color. The next phrase reveals the completeness of adornment. The next phrase reveals the completeness of quantity.

一句顯方所具足。此等以何為因。出世無分別及彼出世無分別后得二種善根所生諸善為因。此即是因具足。此亦有一句。次一句顯果具足。彼佛剎中以最清凈識自在轉為相故。次一句顯主具足。次一句顯伴具足。次一句顯眷屬具足。於此眷屬具足中。所言摩睺羅伽亦攝在龍中。于凈土中若能住持身此是住持具足。亦以一句顯示。以此為食已復作何業。但成就一切眾生一切利益事。亦以一句顯示順攝具足。由凈土中無煩惱無苦故。亦以一句顯示彼中無有怨對之怖。由無魔故。于彼佛土中無陰魔煩惱魔死魔天子魔。是故無有怖畏。此一句即是無畏具足。次一句顯住處具足。復以何道得入彼清凈佛剎。于大乘中聞思修智為體。即是大念慧行如其次第。此一句顯示道具足。以何為乘。于奢摩他毗缽舍那而趣于彼。此一句顯乘具足。以何門得入彼土。謂于大乘中空無相無愿為門故。此一句顯門具足次一句顯依持具足。猶如大地以風輪為依持。彼清凈佛土以何為依持。以無量功德大寶蓮華為依持。此句顯依持具足。彼凈土中果報一向凈妙者。由彼中無有糞穢等不凈物故。一向樂者。彼中唯有樂受。無有苦及無記等受。一向無嫌者。于彼中無有不善及無記故。一向自在者。以自心力不待因緣故。

論曰。複次此諸佛法界一切時

【現代漢語翻譯】現代漢語譯本：一句經文顯示了顯方所具有的功德。這些功德以什麼為因呢？以出世間的無分別智，以及出世間無分別智之後的后得智這兩種善根所生的諸善為因。這就是因的具足。這同樣用一句經文來概括。下一句經文顯示了果的具足。在那個佛剎中，以最清凈的識自在轉為特徵。下一句經文顯示了主的具足。下一句經文顯示了伴的具足。下一句經文顯示了眷屬的具足。在這眷屬具足中，所說的摩睺羅伽（Mahoraga，大蟒神）也包含在龍中。在凈土中，如果能夠住持色身，這就是住持的具足。也用一句經文來顯示。以這些為食物后，又做什麼事業呢？只是成就一切眾生的一切利益之事。也用一句經文顯示了順攝的具足。由於凈土中沒有煩惱和痛苦，也用一句經文顯示了那裡沒有怨對的怖畏。因為沒有魔的緣故，在那個佛土中沒有陰魔、煩惱魔、死魔、天子魔。所以沒有怖畏。這一句經文就是無畏的具足。下一句經文顯示了住處的具足。又以什麼道才能進入那個清凈的佛剎呢？以在大乘中聞、思、修的智慧為體。就是大念、慧行，按照次第。這一句經文顯示了道具的具足。以什麼為乘呢？以奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀）而趣向于彼。這一句經文顯示了乘的具足。以什麼門才能進入那個凈土呢？說是在大乘中以空、無相、無愿為門。這一句經文顯示了門的具足。下一句經文顯示了依持的具足。猶如大地以風輪為依持，那個清凈的佛土以什麼為依持呢？以無量功德大寶蓮花為依持。這句經文顯示了依持的具足。那個凈土中果報一向清凈美妙，因為那裡沒有糞穢等不凈之物。一向快樂，那裡只有樂受，沒有苦受和無記受等。一向沒有嫌隙，因為在那裡沒有不善和無記。一向自在，以自心力，不依賴因緣。論曰。複次此諸佛法界一切時

【English Translation】 English version: One verse reveals the perfections inherent in the manifest realm. What are the causes for these? They are caused by the wholesome roots arising from the supramundane non-discriminating wisdom and the subsequent wisdom attained after that supramundane non-discriminating wisdom. This is the perfection of cause, also expressed in one verse. The next verse reveals the perfection of result, characterized by the unimpeded transformation of the purest consciousness in that Buddha-field. The next verse reveals the perfection of the lord. The next verse reveals the perfection of companions. The next verse reveals the perfection of retinue. Within this perfection of retinue, the 'Mahoraga' (great serpent deity) is also included among the dragons. In the Pure Land, if one can maintain the physical body, this is the perfection of sustenance, also indicated in one verse. After taking this as food, what activities are then performed? Only the accomplishment of all benefits for all beings. This is also indicated in one verse, the perfection of favorable reception. Because there are no afflictions or suffering in the Pure Land, one verse also reveals that there is no fear of animosity there. Because there are no 'maras' (demons), in that Buddha-land there are no 'skandha-maras' (demons of the aggregates), 'klesha-maras' (demons of afflictions), 'mrtyu-maras' (demons of death), or 'devaputra-maras' (demons of the sons of gods). Therefore, there is no fear. This verse is the perfection of fearlessness. The next verse reveals the perfection of dwelling place. By what path does one enter that pure Buddha-field? It is embodied by the wisdom of hearing, contemplating, and meditating within the Great Vehicle. These are great mindfulness and wise conduct, in that order. This verse reveals the perfection of equipment. By what vehicle does one travel? One proceeds there by means of 'Samatha' (tranquility) and 'Vipassana' (insight). This verse reveals the perfection of vehicle. By what gate does one enter that land? It is said that in the Great Vehicle, emptiness, signlessness, and wishlessness are the gates. This verse reveals the perfection of gate. The next verse reveals the perfection of support. Just as the earth is supported by the wind-wheel, what supports that pure Buddha-land? It is supported by a great jewel lotus of immeasurable merit. This verse reveals the perfection of support. The result in that Pure Land is always pure and wonderful because there are no impure things like filth there. It is always joyful because there is only the experience of joy there, and no experiences of suffering or neutral feelings. It is always without fault because there is no unwholesome or neutral activity there. It is always autonomous because of the power of one's own mind, not dependent on conditions. Treatise: Furthermore, these Buddha-dharmadhatu at all times

有五業應知。一救護一切眾生逼惱中業。謂聾盲狂等逼惱。唯見即得救護故。二救護惡道業。從不善處拔出安置善處故。三救護非方便業。外道等以非方便求于解脫。開悟安置於佛正教中故。四救護我見業。為令超過三界教示以道故。五救護乘業。謂發行余乘諸菩薩。及不定性聲聞等。安立令修行大乘故。此五種業是一切諸佛平等業應知。此中說偈。

因依事念行　　別故業有異　世間有此異　　導師無彼別

釋曰。諸佛法界者。即是法身。彼有五業應知。救護一切眾生逼惱業者。由見佛故盲等即得眼等故。救護惡道業者。此業為救護惡道故。謂于不善處移諸眾生置於善處故。救護我見業者。說超過三界道名為救護。世間名為三界。即說此為我見。餘二句義可解。此等五業是一切諸佛平等業應知。此等義以偈顯示。若諸佛平等業。世間眾生不平等業。此等因緣。以因依事念行等一偈顯示於世間中因異。由地獄因別。人天因別。乃至餓鬼因別。是故業有異。依異者。由依止身別異故。作業有異。事異者。或有興生或種田。此等業由此等事異故世間業體異。念異者。念名意欲。由此意欲異故。世間業亦有異。行異者。即是有為行。由所作有為行業異故名為異。誰有此異。偈言世間有此異故。導師無彼別者。謂

【現代漢語翻譯】現代漢語譯本有五種『業』（karma）應當瞭解：第一是救護一切眾生脫離逼惱的『業』（karma），例如聾、盲、癲狂等所受的逼惱，只要見到佛就能得到救護。第二是救護惡道之『業』（karma），將眾生從不善之處拔出，安置在善良之處。第三是救護非方便之『業』（karma），外道等人用不正當的方法尋求解脫，佛開導他們，將他們安置在佛的正教之中。第四是救護我見之『業』（karma），爲了讓他們超越三界，教導他們正道。第五是救護乘之『業』（karma），即對於發起修習其他乘的諸菩薩，以及不定性的聲聞等，安置他們，使他們修行大乘。這五種『業』（karma）是一切諸佛平等的『業』（karma），應當瞭解。其中用偈頌說道：

『因、依、事、念、行，別故業有異，世間有此異，導師無彼別。』

解釋說：諸佛的法界，就是法身。法身有五種『業』（karma）應當瞭解。救護一切眾生脫離逼惱之『業』（karma），是因為見到佛的緣故，盲人等就能得到眼睛等。救護惡道之『業』（karma），此『業』（karma）是爲了救護惡道。就是將眾生從不善之處轉移到善良之處。救護我見之『業』（karma），宣說超越三界的道，就叫做救護。世間就叫做三界，也就是所說的我見。其餘兩句的意思可以理解。這五種『業』（karma）是一切諸佛平等的『業』（karma），應當瞭解。這些意義用偈頌顯示。如果諸佛的『業』（karma）是平等的，世間眾生的『業』（karma）是不平等的，這些因緣，用『因、依、事、念、行』等一個偈頌來顯示。在世間中，因不同，因為地獄的因不同，人天的因不同，乃至餓鬼的因不同，所以『業』（karma）有差異。依不同，因為所依止的身體不同，所以作業有差異。事不同，或者有興建，或者有種田，這些『業』（karma）因為這些事不同，所以世間的『業』（karma）的本體不同。念不同，念就是意欲，因為意欲不同，所以世間的『業』（karma）也有差異。行不同，就是有為行，因為所作的有為行業不同，所以叫做不同。誰有這種不同？偈頌說世間有這種不同。『導師無彼別』，就是說諸佛沒有這些差別。

【English Translation】 English version There are five types of 『karma』 that should be understood. The first is the 『karma』 of rescuing all sentient beings from suffering and torment, such as the suffering of the deaf, blind, and insane, who can be saved simply by seeing the Buddha. The second is the 『karma』 of rescuing beings from evil destinies, extracting them from inauspicious realms and placing them in auspicious ones. The third is the 『karma』 of rescuing those who use improper means, such as non-Buddhists who seek liberation through incorrect methods; the Buddha enlightens them and places them within the correct teachings of Buddhism. The fourth is the 『karma』 of rescuing beings from the 『karma』 of egoistic views, teaching them the correct path to transcend the three realms. The fifth is the 『karma』 of rescuing those on other vehicles, namely, those Bodhisattvas who have initiated practice on other vehicles, as well as Sravakas (listeners) of uncertain nature, establishing them and causing them to practice the Great Vehicle (Mahayana). These five types of 『karma』 are the equal 『karma』 of all Buddhas and should be understood. A verse is spoken about this:

『Cause, support, event, thought, action, Differences cause differences in karma, The world has these differences, But the Teacher has no such distinctions.』

Explanation: The Dharmadhatu (realm of Dharma) of the Buddhas is the Dharmakaya (body of Dharma). It has five types of 『karma』 that should be understood. The 『karma』 of rescuing all sentient beings from suffering and torment is because, by seeing the Buddha, the blind and others can gain eyes, etc. The 『karma』 of rescuing beings from evil destinies, this 『karma』 is for rescuing beings from evil destinies, that is, transferring sentient beings from inauspicious realms to auspicious realms. The 『karma』 of rescuing beings from the 『karma』 of egoistic views, speaking of the path that transcends the three realms is called rescue. The world is called the three realms, which is what is spoken of as egoistic views. The meaning of the remaining two lines can be understood. These five types of 『karma』 are the equal 『karma』 of all Buddhas and should be understood. These meanings are shown in verse. If the 『karma』 of the Buddhas is equal, and the 『karma』 of sentient beings in the world is unequal, these causes and conditions are shown in one verse using 『cause, support, event, thought, action,』 etc. In the world, causes are different, because the causes of hell are different, the causes of humans and gods are different, and even the causes of hungry ghosts are different, therefore 『karma』 has differences. Supports are different, because the bodies that are relied upon are different, therefore actions have differences. Events are different, perhaps there is construction, or perhaps there is farming, these 『karma』 because these events are different, therefore the essence of worldly 『karma』 is different. Thoughts are different, thought is intention, because intentions are different, therefore worldly 『karma』 also has differences. Actions are different, that is, conditioned actions, because the conditioned actions that are done are different, therefore it is called different. Who has these differences? The verse says that the world has these differences. 『The Teacher has no such distinctions,』 that is, the Buddhas do not have these distinctions.

佛一切作事無復功用。則無因等五異。是故諸佛作業無有差別故。

論曰。如是諸佛法身功德具足相應。不與聲聞辟支佛共。若爾者以何意故說一乘。此中有偈。

為引攝一分　　及安住餘者　於此不定性　　說正覺一乘　法無我解脫　　等故性不同　得二意涅槃　　究竟唯一乘

釋曰。此二偈顯說一乘意。為引攝一分者。謂不定性聲聞。為引入大乘故。云何令彼不定性人于大乘中而般涅槃故。及安住餘者。不定性菩薩。為令彼安住大乘。云何令彼不退舍大乘。于聲聞乘而般涅槃。為此義故佛說一乘不定性。二句義可解。法無我解脫一偈。此中顯別意說一乘。何者別意。法平等故。無我平等故。解脫平等故。于中法平等者。法即是真如。此如平等。一切聲聞等同趣彼如。故名為乘。以平等故名一乘。無我平等者。無有人我。既無人我。仍言此是聲聞此是菩薩者不應道理。由依此無我意故說為一乘。解脫平等者。聲聞等亦同解脫煩惱。依此意故說為一乘。何以故。由世尊說解脫與解脫等無有各各相故。性別者。由根性有差別故。于乘不決定性聲聞亦得成佛。由此意故說為一乘。二意得者。得二種意故。平等意者。由一切眾生一體攝故。我即是彼。彼即是我。如是攝已此得正覺。即是彼得正覺。依

【現代漢語翻譯】現代漢語譯本：如果佛陀所做的一切事情都沒有任何作用，那麼就不會有因等五種差異。因此，諸佛所做的事情沒有差別。

論曰：像這樣，諸佛的法身功德圓滿具足，不與聲聞（Śrāvaka，聽聞佛法而悟道者）和辟支佛（Pratyekabuddha，無師自悟者）共有。如果這樣，那麼以什麼用意說一乘（Ekāyana，唯一解脫之道）呢？這裡有一首偈頌：

『爲了引導一部分，以及安住其餘者，對於此不定性，說正覺一乘。法無我解脫，平等故性不同，得二意涅槃，究竟唯一乘。』

釋曰：這兩首偈頌顯示了說一乘的用意。『爲了引導一部分』，指的是不定性的聲聞，爲了引導他們進入大乘（Mahāyāna，普度眾生之道）的緣故。如何令那些不定性的人在大乘中而般涅槃（Parinirvana，完全寂滅）呢？『以及安住其餘者』，指的是不定性的菩薩（Bodhisattva，立志成佛的修行者），爲了令他們安住于大乘。如何令他們不退舍大乘，而在聲聞乘中般涅槃呢？爲了這個意義，佛陀說一乘不定性。這兩句的意義可以理解。

『法無我解脫』一偈，這裡顯示了別意的說一乘。什麼別意呢？法平等故，無我平等故，解脫平等故。其中法平等，法即是真如（Tathātā，事物的真實如是之性）。此真如平等，一切聲聞等同趣向那個真如，所以名為乘。以平等故名一乘。無我平等者，沒有人我（ātman，神我）的區分。既然沒有人我，還說這是聲聞，這是菩薩，是不應道理的。由於依據這無我的意義，所以說為一乘。解脫平等者，聲聞等也同樣解脫煩惱。依據這個意義，所以說為一乘。為什麼呢？因為世尊說解脫與解脫是相等的，沒有各自的差別。性別不同，由於根性有差別，對於乘的不決定性，聲聞也可能成佛。由此意義，所以說為一乘。『二意得者』，得到兩種意義的緣故。平等意者，由於一切眾生一體攝受的緣故。我即是彼，彼即是我。這樣攝受之後，此人得到正覺，即是彼人得到正覺。依據

【English Translation】 English version: If all the actions of the Buddhas were without any effect, then there would be no five differences such as cause. Therefore, the actions of all Buddhas are without difference.

Commentary: Thus, the Dharmakāya (法身, Dharma Body) of the Buddhas is complete with merits and virtues, not shared with Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas). If so, with what intention is the One Vehicle (一乘, Ekāyana) spoken of? Here is a verse:

'To guide and gather a portion, and to settle the rest, regarding this uncertainty, the Right Enlightenment speaks of the One Vehicle. Dharma, non-self, liberation, are equal, hence natures differ, attaining two meanings of Nirvana (涅槃), ultimately the only One Vehicle.'

Explanation: These two verses reveal the intention of speaking of the One Vehicle. 'To guide and gather a portion' refers to Śrāvakas of uncertain nature, for the sake of leading them into the Mahāyāna (大乘, Great Vehicle). How can those of uncertain nature attain Parinirvana (般涅槃, Complete Nirvana) within the Mahāyāna? 'And to settle the rest' refers to Bodhisattvas (菩薩, Enlightenment Beings) of uncertain nature, to settle them in the Mahāyāna. How can they not retreat from the Mahāyāna and attain Parinirvana in the Śrāvakayāna? For this meaning, the Buddha speaks of the One Vehicle as uncertain. The meaning of these two sentences is understandable.

The verse 'Dharma, non-self, liberation' reveals the separate intention of speaking of the One Vehicle. What is the separate intention? Because Dharma is equal, because non-self is equal, because liberation is equal. Among them, Dharma is equal, Dharma is Tathātā (真如, Suchness). This Suchness is equal, all Śrāvakas equally proceed towards that Suchness, hence it is called a Vehicle. Because of equality, it is called the One Vehicle. Non-self is equal, there is no distinction of self (ātman, 我). Since there is no self, it is unreasonable to say 'this is a Śrāvaka, this is a Bodhisattva'. Because of relying on this meaning of non-self, it is spoken of as the One Vehicle. Liberation is equal, Śrāvakas also equally liberate from afflictions. Because of relying on this meaning, it is spoken of as the One Vehicle. Why? Because the World-Honored One said that liberation and liberation are equal, without any individual differences. Natures differ, because the faculties have differences, regarding the uncertainty of the Vehicle, Śrāvakas can also become Buddhas. Because of this meaning, it is spoken of as the One Vehicle. 'Attaining two meanings' is because of attaining two kinds of meanings. The meaning of equality is because all beings are embraced as one body. 'I am they, they are I'. After such embracing, this person attains Right Enlightenment, which is that person attaining Right Enlightenment. Based on

此意故說為一乘。第二意者。如法華經中為聲聞授記。得此意故。謂但得諸佛法。如平等意不得法身。由得此平等意故。作如是念。諸佛法如。即是我等法如也。復有別義。于彼大眾中有諸菩薩。與諸聲聞同名授記得涅槃。如佛說我念過去無量百千數。于聲聞乘般涅槃。由此意故說一乘。以見諸眾生。應以聲聞乘而調伏者。現於彼般涅槃故。究竟者。此即是一乘。以究竟無有別趣故。然有差別。以聲聞乘等異於佛乘。由此意故世尊說為一乘。

論曰。如是一切諸佛同一法身而有多佛。此以何因緣可見。此中有偈。

一界無有二　　一時多成就　次第非道理　　故成有多佛

釋曰。由此因緣一切諸佛平等法身。或一或多應須了知。次當顯示。于中應知一者。法界平等故。諸佛以此為體。由法界平等故諸佛是一應知。複次應知一者。於一時一世界中無有二佛並出故。是故唯一應知。複次若多若一如偈中顯示。所謂一界等。一界無有二者。此一句顯示一義。謂於一世界中無有二佛並出世故。余句顯示眾多佛一時多成就者。於一時中有無量諸菩薩。同修資糧成滿此等。若已福智資糧成滿。而不得佛果。此等資糧則為虛棄。由有眾多菩薩同修資糧成滿故。有多佛應知。次第非道理者。無有次第得正覺義。若修

【現代漢語翻譯】現代漢語譯本：因此，這個意義才被稱為一乘（Ekayana，唯一乘）。第二種意義是，如《法華經》（Lotus Sutra）中為聲聞（Śrāvaka，聲聞乘的修行者）授記（Vyākaraṇa，預言成佛）。因為領悟了這個意義，即只是獲得了諸佛的法，如平等之意，而沒有獲得法身（Dharmakāya，佛的法性之身）。由於領悟了這個平等之意，便會這樣想：諸佛的法如（Dharmatā，法的本性），也就是我們的法如。還有其他的意義，在那大眾之中有諸菩薩（Bodhisattva，追求覺悟的修行者），與諸聲聞同名，被授記證得涅槃（Nirvāṇa，解脫）。如佛說，我憶念過去無量百千數劫，于聲聞乘般涅槃（Parinirvāṇa，完全的涅槃）。因為這個意義，所以說一乘，因為見到諸眾生，應以聲聞乘而調伏的，便示現於彼般涅槃。究竟而言，這正是一乘，因為究竟沒有其他的去處。然而有差別，因為聲聞乘等不同於佛乘（Buddhayāna，成佛之道）。因為這個意義，世尊（Bhagavān，佛的尊稱）說為一乘。

論曰：像這樣，一切諸佛同一法身而有多佛，這是什麼因緣可以見到的？這裡有一首偈頌：

一界無有二，一時多成就，次第非道理，故成有多佛。

釋曰：由此因緣，一切諸佛平等法身，或一或多，應該要知道。接下來應當顯示。其中應該知道，一是因為法界（Dharmadhātu，一切法的本性）平等，諸佛以此為體。由於法界平等，所以諸佛是一，應該知道。再次應該知道，一是因為在同一時間，同一世界中，沒有兩尊佛同時出現，所以是唯一，應該知道。再次，若多若一，如偈頌中顯示，所謂『一界』等。『一界無有二』，這一句顯示一的意義，即在一個世界中，沒有兩尊佛同時出世。其餘的句子顯示眾多佛，『一時多成就』，在同一時間中有無量諸菩薩，共同修習資糧圓滿。這些人如果已經福德智慧資糧圓滿，而不能得到佛果，這些資糧就成了虛假的拋棄。由於有眾多菩薩共同修習資糧圓滿，所以有多佛，應該知道。『次第非道理』，沒有次第得正覺（Bodhi，覺悟）的意義。如果修

【English Translation】 English version: Therefore, this meaning is said to be the Ekayana (One Vehicle). The second meaning is, as in the Lotus Sutra, predictions (Vyākaraṇa) are given to the Śrāvakas (Hearers, practitioners of the Hearer Vehicle). Because of understanding this meaning, that is, only obtaining the Dharma of all Buddhas, such as the meaning of equality, without obtaining the Dharmakāya (Body of Dharma, the body of the Buddha's Dharma-nature). Because of obtaining this meaning of equality, one thinks like this: the Dharmatā (Suchness of Dharma, the nature of Dharma) of all Buddhas is the same as our Dharmatā. There is also another meaning: among that great assembly, there are Bodhisattvas (Enlightenment-seekers) who share the same name as the Śrāvakas and are predicted to attain Nirvāṇa (Liberation). As the Buddha said, 'I remember in the past countless hundreds of thousands of kalpas, I entered Parinirvāṇa (Complete Nirvana) in the Śrāvaka Vehicle.' Because of this meaning, it is said to be the One Vehicle, because seeing that sentient beings should be tamed by the Śrāvaka Vehicle, they manifest Parinirvāṇa in that vehicle. Ultimately, this is precisely the One Vehicle, because ultimately there is no other destination. However, there are differences, because the Śrāvaka Vehicle and others are different from the Buddhayāna (Buddha Vehicle, the path to Buddhahood). Because of this meaning, the Bhagavan (Blessed One, an epithet of the Buddha) spoke of the One Vehicle.

The Treatise says: Like this, all Buddhas have the same Dharmakāya but there are many Buddhas. By what cause and condition can this be seen? Here is a verse:

'One realm has not two, at one time many accomplish, sequence is not reasonable, therefore there are many Buddhas.'

The Explanation says: Because of these causes and conditions, the equal Dharmakāya of all Buddhas, whether one or many, should be known. Next, it should be shown. Among them, it should be known that one is because the Dharmadhātu (Realm of Dharma, the nature of all dharmas) is equal, and the Buddhas take this as their essence. Because the Dharmadhātu is equal, the Buddhas are one, it should be known. Again, it should be known that one is because at one time, in one world, there are not two Buddhas appearing simultaneously, therefore it is unique, it should be known. Again, whether many or one, as shown in the verse, namely 'One realm' etc. 'One realm has not two,' this sentence shows the meaning of one, that is, in one world, there are not two Buddhas appearing simultaneously. The remaining sentences show many Buddhas, 'at one time many accomplish,' at one time there are countless Bodhisattvas who together cultivate the accumulation of merit and wisdom to perfection. If these people have already perfected the accumulation of merit and wisdom, but cannot obtain the fruit of Buddhahood, these accumulations would become falsely abandoned. Because there are many Bodhisattvas who together cultivate the accumulation of merit and wisdom to perfection, therefore there are many Buddhas, it should be known. 'Sequence is not reasonable,' there is no meaning of attaining Bodhi (Enlightenment) in sequence. If one cultivates

菩提資糧時待次第成滿。可得證正覺時亦有次第。然由眾多菩薩修資糧無有次第故。證正覺時亦無次第。是故有眾多佛。

論曰。於法身中諸佛非畢竟涅槃。非非畢竟涅槃云何可見。此中有偈。

解脫一切障　　所作未究竟　佛畢竟涅槃　　亦不般涅槃

釋曰。復有別部師說。諸佛無有畢竟涅槃。有別部聲聞乘人則言。有畢竟涅槃。有如是等二意。以偈顯示。解脫一切障等者。于中若解脫煩惱障智障。由此意故。言諸佛畢竟涅槃由所作事未畢竟。未成熟者成熟之。已成熟者解脫之。應作此等事。由此意故不畢竟涅槃。若異於此則同聲聞涅槃。由畢竟涅槃故。所作誓願便則無果。

論曰。何故受用身不即如是成自性身。有六因緣故。一色身顯示故。二無量大眾輪中差別顯示故。三隨彼欲樂應現自體不定顯示故。四隨異異顯現自體變動顯示故。五菩薩聲聞天等種種大眾和雜處和雜顯示故。六阿梨耶識及生起識等轉依不相應顯示故。是故受用身非自性身義成。

釋曰。今次顯示由此道理故自性身不成受用身。一色身顯示者。謂佛色身非即法身。由所見色非即法身故。是故受用身不是法身。又此受用身有差別。諸佛大眾輪差別故。法身則無如是差別。由此道理不相應故。受用身不成自性身。又

【現代漢語翻譯】現代漢語譯本：菩提資糧需要時間逐步圓滿，證得正覺也需要一個過程。然而，由於眾多菩薩修習資糧沒有固定的先後順序，所以證得正覺的時間也沒有先後順序。因此，才會有眾多的佛。

論曰：在法身中，諸佛並非完全涅槃，也並非不完全涅槃，如何才能見到呢？這裡有一首偈頌：

『解脫一切障，所作未究竟，佛畢竟涅槃，亦不般涅槃。』

釋曰：還有其他部派的師父說，諸佛沒有完全的涅槃。也有其他部派的聲聞乘人說，有完全的涅槃。存在這樣兩種不同的觀點。用偈頌來闡釋，『解脫一切障』等等，如果解脫了煩惱障和智障，因為這個原因，說諸佛完全涅槃是因為所要做的事情還沒有完全完成。沒有成熟的使之成熟，已經成熟的使之解脫，應該做這些事情。因為這個原因，不是完全的涅槃。如果不是這樣，就和聲聞的涅槃一樣了。因為完全涅槃的緣故，所發的誓願就沒有結果了。

論曰：為什麼受用身不能直接成為自性身呢？有六個原因：一是色身的顯現；二是在無量大眾輪中顯現差別；三是隨著他們的慾望而顯現自體，顯示不確定性；四是隨著不同的顯現而顯示自體變動；五是菩薩、聲聞、天等各種大眾混合處顯示混合；六是阿梨耶識（Alaya-vijñana，又稱阿賴耶識，第八識，含藏一切事物種子）以及生起識等轉依不相應。因此，受用身不能成就自性身的意義。

釋曰：現在進一步闡釋，因為這些道理，自性身不能成為受用身。一是色身的顯現，指的是佛的色身不是法身。因為所見到的色不是法身，所以受用身不是法身。而且這個受用身是有差別的，因為諸佛大眾輪的差別。法身則沒有這樣的差別。因為這些道理不相應，所以受用身不能成為自性身。還有，

【English Translation】 English version: The accumulation of Bodhi resources requires time to gradually complete, and attaining perfect enlightenment also requires a process. However, because many Bodhisattvas cultivate resources without a fixed order, the time to attain perfect enlightenment is also without a fixed order. Therefore, there are many Buddhas.

Treatise says: In the Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate nature of reality), the Buddhas are neither in complete Nirvana (Nirvāṇa, a state of perfect peace and liberation) nor not in complete Nirvana. How can it be seen? Here is a verse:

'Having freed from all obstacles, what needs to be done is not yet complete, the Buddha is in complete Nirvana, yet also not in complete Nirvana.'

Explanation says: There are also teachers from other schools who say that the Buddhas do not have complete Nirvana. There are also Śrāvakayāna (Śrāvakayāna, the Vehicle of the Hearers) practitioners from other schools who say that there is complete Nirvana. There are these two different viewpoints. Use the verse to explain, 'Having freed from all obstacles' etc., if one is freed from the afflictive obscurations (kleśāvaraṇa) and the cognitive obscurations (jñeyāvaraṇa), for this reason, it is said that the Buddhas are in complete Nirvana because what needs to be done is not yet completely finished. Those who are not mature are made to mature, and those who are mature are liberated, these things should be done. For this reason, it is not complete Nirvana. If it is not like this, it would be the same as the Nirvana of the Śrāvakas. Because of complete Nirvana, the vows made would have no result.

Treatise says: Why can't the Sambhogakaya (Saṃbhogakāya, the enjoyment body of a Buddha) directly become the Svabhavikakaya (Svābhāvikakāya, the essence body of a Buddha)? There are six reasons: first, the manifestation of the Rupakaya (Rūpakāya, the form body of a Buddha); second, the manifestation of differences in the immeasurable assembly wheel; third, the manifestation of the self according to their desires, showing uncertainty; fourth, the manifestation of the self changing with different manifestations; fifth, the mixed manifestation of various assemblies such as Bodhisattvas, Śrāvakas, and Devas (Devas, gods); sixth, the Alaya-vijñana (Alaya-vijñana, also known as the Ālayavijñāna, the eighth consciousness, containing the seeds of all things) and the arising consciousness, etc., are not in accordance with the transformation of the basis. Therefore, the Sambhogakaya cannot achieve the meaning of the Svabhavikakaya.

Explanation says: Now further explain, because of these reasons, the Svabhavikakaya cannot become the Sambhogakaya. First, the manifestation of the Rupakaya, refers to the fact that the Rupakaya of the Buddha is not the Dharmakaya. Because the seen form is not the Dharmakaya, therefore the Sambhogakaya is not the Dharmakaya. Moreover, this Sambhogakaya has differences, because of the differences in the assembly wheel of the Buddhas. The Dharmakaya does not have such differences. Because these reasons are not in accordance, therefore the Sambhogakaya cannot become the Svabhavikakaya. Also,

隨其所欲現受用身故。如修多羅說。有人見佛黃色。有人見佛青色。如是等具說。受用身則有如是等體相不定。若言自性身體性有不定。則不應道理。自性身由有如此不相應故。非受用身。即自性身。又復受用身有一眾生。初見余色。后即于彼身復見余色。若法身自性動異。則不相應。是故受用身不成自性身。又復受用身常與天等諸眾和雜。自性身如是和雜。則不相應。是故受用身不即自性身。又復由阿梨耶識轉依已。即得自性身。若即此自性身是受用身者。生起識轉依已。復得何身。是故受用身不即自性身。由此六種不相應故。不得成一。

論曰。何因緣故化身亦非自性身。有八因緣故。一諸菩薩從久遠已來得不退三摩提于兜率天及人中生不成故。二于宿命書算數印工巧雜論等及受用欲行中無智不成故。三已知邪說正說法教而往詣外道所不成故。四善知三乘道而行苦行不成故。五舍萬億閻浮洲於一處證正覺轉法輪不成故。六若離如是顯示證正覺等方便其餘皆以化身作佛事者。則應于兜率天中證正覺。七何不於一切閻浮洲中平等佛出。既不如是。以無阿含及道理可證。八與一世界中無二如來出世不相違。以有眾多化佛故。言一世界者。是一四洲世界。如無二轉輪王並出。此中有偈。

諸佛微細化　　平等入

【現代漢語翻譯】現代漢語譯本：因為隨其意願顯現受用身（Sambhogakāya，報身）的緣故。正如修多羅（Sūtra，經）所說：『有人見佛身是黃色的，有人見佛身是青色的。』像這樣詳細地說明，受用身就有如此這般體相不定的情況。如果說自性身（Svabhāvakāya，自性身或法身）的體性也有不定的時候，那就不合道理了。自性身由於有如此不相應之處，所以不是受用身，也就是自性身。而且受用身有一個眾生，最初見到某種顏色，後來又在那同一個身體上見到其他的顏色。如果法身（Dharmakāya，法身）的自性變動差異，那就不相應了。所以受用身不能成為自性身。而且受用身常常和天等各種眾生混雜在一起，自性身如果也這樣混雜，那就不相應了。所以受用身不就是自性身。而且由於阿梨耶識（Ālayavijñāna，阿賴耶識或藏識）轉變依止之後，就能得到自性身。如果這自性身就是受用身的話，那麼生起識轉變依止之後，又得到什麼身呢？所以受用身不就是自性身。由於這六種不相應之處，所以不能成為一體。論曰：什麼因緣的緣故，化身（Nirmāṇakāya，應化身）也不是自性身呢？有八種因緣的緣故：第一，諸菩薩從久遠以來得到不退轉的三摩提（Samādhi，三昧或禪定），在兜率天（Tuṣita，欲界天之一）以及人中出生不能成就的緣故。第二，對於宿命、書算數、印工巧雜論等等，以及受用慾望的行為中沒有智慧不能成就的緣故。第三，已經知道邪說，正確地說法教，卻前往外道那裡不能成就的緣故。第四，善於瞭解三乘道，卻實行苦行不能成就的緣故。第五，捨棄萬億閻浮洲（Jambudvīpa，又稱南贍部洲，我們所居住的世界）在一處證得正覺，轉法輪不能成就的緣故。第六，如果離開像這樣顯示證得正覺等等的方便，其餘都以化身來做佛事的話，那麼就應該在兜率天中證得正覺。第七，為什麼不在一切閻浮洲中平等地有佛出世呢？既然不是這樣，因為沒有阿含（Āgama，阿含經）以及道理可以證明。第八，和一個世界中沒有兩個如來出世不相違背，因為有眾多化佛的緣故。說一個世界，就是一個四洲世界。就像沒有兩個轉輪王同時出現一樣。這裡有一首偈頌：諸佛微細化，平等入。

【English Translation】 English version: It is because the Sambhogakāya (reward body) manifests according to one's desires. As the Sūtra (scripture) says: 'Some see the Buddha's body as yellow, some see the Buddha's body as blue.' It explains in detail that the Sambhogakāya has such indefinite characteristics. If it is said that the Svabhāvakāya (self-nature body or Dharmakāya) also has an indefinite nature, then it is unreasonable. Because the Svabhāvakāya has such inconsistencies, it is not the Sambhogakāya, that is, the Svabhāvakāya. Moreover, a sentient being initially sees a certain color in the Sambhogakāya, and later sees other colors in the same body. If the nature of the Dharmakāya (Dharma body) changes and differs, then it is inconsistent. Therefore, the Sambhogakāya cannot be the Svabhāvakāya. Furthermore, the Sambhogakāya is often mixed with various beings such as devas (gods), and if the Svabhāvakāya is also mixed in this way, it is inconsistent. Therefore, the Sambhogakāya is not the Svabhāvakāya. Moreover, after the transformation and reliance on the Ālayavijñāna (store consciousness), one can attain the Svabhāvakāya. If this Svabhāvakāya is the Sambhogakāya, then after the transformation and reliance on the arising consciousness, what body is attained again? Therefore, the Sambhogakāya is not the Svabhāvakāya. Due to these six inconsistencies, they cannot become one. The treatise says: For what reason is the Nirmāṇakāya (transformation body) also not the Svabhāvakāya? There are eight reasons: First, because the Bodhisattvas have attained non-retrogressive Samādhi (meditative absorption) from a long time ago, and their birth in the Tuṣita Heaven (a heaven in the desire realm) and among humans cannot be accomplished. Second, because they lack wisdom in past lives, writing, arithmetic, seal making, skillful crafts, miscellaneous discussions, etc., and in the practice of enjoying desires, it cannot be accomplished. Third, because they already know heretical teachings and correctly teach the Dharma, but going to the heretics cannot be accomplished. Fourth, because they are well-versed in the Three Vehicle path, but practicing asceticism cannot be accomplished. Fifth, because they abandon billions of Jambudvīpas (the world we live in) and attain perfect enlightenment in one place, turning the Dharma wheel cannot be accomplished. Sixth, if one departs from such means of displaying perfect enlightenment, etc., and all other Buddha activities are performed by the Nirmāṇakāya, then one should attain perfect enlightenment in the Tuṣita Heaven. Seventh, why are Buddhas not born equally in all Jambudvīpas? Since it is not so, because there is no Āgama (scriptures) or reason to prove it. Eighth, it does not contradict the fact that two Tathāgatas do not appear in one world, because there are many Nirmāṇakāyas. One world refers to one four-continent world. Just as two Cakravartin kings do not appear at the same time. Here is a verse: The subtle transformations of all Buddhas, equally enter.

多胎　一切種正覺　　為顯現受生

釋曰。今次顯自性身即是變化身不相應義。有八種不相應。于中初不相應者。諸菩薩從久遠無量劫來得不退三摩提。尚不生於兜率陀等諸天中。況復人間。是故世間所見是所化身。非自性身。複次諸菩薩已得宿命智而不知書算等事者。無有道理。是故化身為教化眾生故應作此事。複次菩薩於三阿僧祇劫修行時。不知正說邪說。云何于最後證正覺時。乃能知也。是故化身非自性身。複次舍萬億閻浮洲唯於一處證正覺轉法輪不應道理。若化身得成。由於一切處同時現化。是故化身非自性身。若言但一處證正覺余處顯示化身攝眷屬者。何故不即于兜率陀天中住證正覺。於一切四洲中示現化身也。若言一切四洲中不證正覺者。此義不成。以無有阿含及道理證說。於一佛剎中隨於一四洲中不證正覺。若汝言若爾者與修多羅相違。何以故。以經說無二佛並出者應知。彼經中所說以轉輪王為喻。如無二轉輪王並出者。此說於一四洲中無並出。非一佛剎也。二佛不併出亦爾。所言世界者。謂一四洲也。此中有偈顯示正覺。諸佛微細化等即是其義。佛于住兜率陀天宮時。若下入胎即于彼時。若與上座舍利弗等眷屬俱者應知。彼等皆是化所施設。如是施設已。即得顯示於一切相中證正覺。

【現代漢語翻譯】現代漢語譯本多胎一切種正覺（Sarvajna，一切種類的正覺）為顯現受生釋曰。今次顯自性身即是變化身不相應義。有八種不相應。于中初不相應者。諸菩薩從久遠無量劫來得不退三摩提（Samadhi，禪定）。尚不生於兜率陀（Tusita，欲界天的一層）等諸天中。況復人間。是故世間所見是所化身。非自性身。複次諸菩薩已得宿命智而不知書算等事者。無有道理。是故化身為教化眾生故應作此事。複次菩薩於三阿僧祇劫修行時。不知正說邪說。云何于最後證正覺時。乃能知也。是故化身非自性身。複次舍萬億閻浮洲（Jambudvipa，我們所居住的這個世界）唯於一處證正覺轉法輪不應道理。若化身得成。由於一切處同時現化。是故化身非自性身。若言但一處證正覺余處顯示化身攝眷屬者。何故不即于兜率陀天中住證正覺。於一切四洲中示現化身也。若言一切四洲中不證正覺者。此義不成。以無有阿含（Agama，佛經）及道理證說。於一佛剎中隨於一四洲中不證正覺。若汝言若爾者與修多羅（Sutra，經）相違。何以故。以經說無二佛並出者應知。彼經中所說以轉輪王為喻。如無二轉輪王並出者。此說於一四洲中無並出。非一佛剎也。二佛不併出亦爾。所言世界者。謂一四洲也。此中有偈顯示正覺。諸佛微細化等即是其義。佛于住兜率陀天宮時。若下入胎即于彼時。若與上座舍利弗（Sariputra，佛陀的十大弟子之一）等眷屬俱者應知。彼等皆是化所施設。如是施設已。即得顯示於一切相中證正覺。

【English Translation】 English version Multiple Births All kinds of perfect enlightenment are for the manifestation of rebirth. Explanation: Now, this reveals the meaning that the self-nature body is not corresponding to the transformation body. There are eight kinds of non-correspondences. Among them, the first non-correspondence is that the Bodhisattvas, having attained the non-retrogressive Samadhi (meditative absorption) from countless eons ago, would not even be born in heavens such as Tusita (a heaven in the desire realm), let alone in the human realm. Therefore, what the world sees is the transformation body, not the self-nature body. Furthermore, it is unreasonable for Bodhisattvas who have attained the knowledge of past lives to be ignorant of matters such as writing and arithmetic. Therefore, the transformation body should perform these tasks for the sake of teaching sentient beings. Moreover, when Bodhisattvas practice for three Asankhya kalpas (incalculable eons), they do not know what is right speech and what is wrong speech. How can they know when they finally attain perfect enlightenment? Therefore, the transformation body is not the self-nature body. Furthermore, it is unreasonable to abandon hundreds of millions of Jambudvipas (the world we live in) and only attain perfect enlightenment and turn the wheel of Dharma in one place. If the transformation body is accomplished, it should manifest transformations simultaneously in all places. Therefore, the transformation body is not the self-nature body. If it is said that perfect enlightenment is attained in only one place, and the transformation body is displayed in other places to gather followers, then why not reside in the Tusita heaven and attain perfect enlightenment, and manifest transformation bodies in all four continents? If it is said that perfect enlightenment is not attained in all four continents, then this meaning is not established, because there is no Agama (Buddhist scriptures) or reason to prove that perfect enlightenment is not attained in one of the four continents within a Buddha-field. If you say that is the case, then it contradicts the Sutras (discourses of the Buddha). Why? Because the Sutra says that two Buddhas do not appear at the same time. It should be understood that what is said in that Sutra is an analogy to a Chakravartin (universal monarch). Just as two Chakravartins do not appear at the same time, this means that they do not appear together in one of the four continents, not in one Buddha-field. The same is true for two Buddhas not appearing at the same time. The world referred to is one of the four continents. There is a verse here that reveals perfect enlightenment. The subtle transformations of all Buddhas are its meaning. When the Buddha resides in the Tusita heaven palace, if he descends into the womb, it is at that time. If he is with the elder Sariputra (one of the ten great disciples of the Buddha) and other followers, it should be known that they are all established by transformation. Having established in this way, it can then be shown that perfect enlightenment is attained in all aspects.

論曰。為一切眾生故。發願及修行成大菩提。畢竟涅槃不應道理。發願及修行無果報。是過失故。

釋曰。此中顯示畢竟涅槃不成義。諸佛為一切眾生故發大誓願及修行。既作如是利眾生意已。隨諸眾生利益事作之。若於畢竟涅槃中而般涅槃。彼愿及行便為無果。若汝言如來法身常住者。受用身及化身無常。云何名常身。今成就此義故。

論曰。受用身化身二身無常。云何言如來身常住。依止常住法身故。受用身變化身。此二身受報不捨故。數數化現故。如常受樂。如常施食。佛身常住應如是知。

釋曰。二身是常。由依止常住法身故。此二身是常。複次受用身者。不捨受用故是常。化身者。常顯示證正覺般涅槃等。相續不斷故是常。於此二身以譬喻顯示其常。如世間言常受樂。非即得無間樂而得名為常受樂。又如言此人常施食。非即是常施。有時不施故。然得名為常施食者。二身常義亦爾。

論曰。有六因緣故。諸佛世尊化身不畢竟住。一所作究竟。謂已成熟解脫眾生故。二為轉樂欲涅槃。意令求常住佛身故。三為轉于佛所起修修。意令于甚深法正說中生覺了故。四為生渴仰。意若數見生無厭足故。五為生自精進。由知說者不可得故。六為令得極速成熟。自起精進不捨重軛故。此中有偈

【現代漢語翻譯】現代漢語譯本：論曰：爲了所有眾生，發願並修行以成就大菩提，最終進入涅槃是不應道理的，因為發願和修行若無果報，便是一種過失。釋曰：此處顯示了最終涅槃是不成立的。諸佛爲了所有眾生而發大誓願並修行。既然已經做了利益眾生的事情，便會隨著眾生的利益而行事。如果在最終涅槃中而進入涅槃，那麼他們的願望和修行便會沒有結果。如果你們說如來的法身是常住的，而受用身和化身是無常的，那又怎麼能稱之為常身呢？現在爲了成就這個意義。論曰：受用身和化身這二身是無常的，怎麼能說如來身是常住的呢？因為依止於常住的法身，所以才有受用身和變化身。這二身因為接受果報而不捨棄，因為常常化現，就像常常享受快樂，就像常常佈施食物一樣。佛身常住應當這樣理解。釋曰：這二身是常的，因為依止於常住的法身，所以這二身是常的。再次，受用身，因為不捨棄受用所以是常的。化身，因為常常顯示證得正覺、進入涅槃等等，相續不斷所以是常的。對於這二身，用比喻來顯示其常。就像世間所說的『常常享受快樂』，並非立即得到無間斷的快樂才叫做『常常享受快樂』。又如說『這個人常常佈施食物』，並非就是常常佈施，有時也會不佈施。然而能被稱為『常常佈施食物』，這二身的常義也是如此。論曰：有六種因緣，諸佛世尊的化身不會永遠住世。一是所作已經究竟，即已經成熟和解脫了眾生。二是為轉變對涅槃的樂欲，意在令眾生尋求常住的佛身。三是為轉變在佛所生起的修行，意在令眾生對於甚深法的正確解說中產生覺悟。四是為生起渴仰之心，因為如果經常見到，眾生會生起沒有厭足之心。五是為生起自我精進之心，因為知道說法者不可常得。六是為令眾生得到極速的成熟，自己發起精進而不捨棄重擔。這其中有偈頌。

【English Translation】 English version: Treatise says: For the sake of all sentient beings, making vows and cultivating to achieve great Bodhi, ultimately entering Nirvana is unreasonable, because if vows and cultivation have no fruition, it is a fault. Explanation says: This shows that ultimate Nirvana is untenable. All Buddhas make great vows and cultivate for the sake of all sentient beings. Since they have done things that benefit sentient beings, they will act according to the interests of sentient beings. If they enter Nirvana in ultimate Nirvana, then their vows and practices will be fruitless. If you say that the Dharmakaya (法身) [Dharma body] of the Tathagata (如來) [Thus Come One] is permanent, while the Sambhogakaya (受用身) [Enjoyment Body] and Nirmanakaya (化身) [Transformation Body] are impermanent, then how can it be called a permanent body? Now, to accomplish this meaning. Treatise says: The Sambhogakaya (受用身) [Enjoyment Body] and Nirmanakaya (化身) [Transformation Body], these two bodies are impermanent, how can it be said that the body of the Tathagata (如來) [Thus Come One] is permanent? Because they rely on the permanent Dharmakaya (法身) [Dharma body], there are Sambhogakaya (受用身) [Enjoyment Body] and Nirmanakaya (化身) [Transformation Body]. These two bodies are permanent because they receive retribution and do not abandon it, because they often manifest, just like often enjoying happiness, just like often giving food. The permanence of the Buddha's body should be understood in this way. Explanation says: These two bodies are permanent because they rely on the permanent Dharmakaya (法身) [Dharma body]. Furthermore, the Sambhogakaya (受用身) [Enjoyment Body], because it does not abandon enjoyment, is permanent. The Nirmanakaya (化身) [Transformation Body], because it constantly shows the attainment of perfect enlightenment, entering Nirvana, etc., continuously, is permanent. For these two bodies, use metaphors to show their permanence. Just like the world says 'often enjoying happiness', it is not that one immediately obtains uninterrupted happiness to be called 'often enjoying happiness'. Also, like saying 'this person often gives food', it is not that they always give, sometimes they do not give. However, to be called 'often giving food', the meaning of the permanence of these two bodies is also like this. Treatise says: There are six reasons why the Nirmanakaya (化身) [Transformation Body] of the Buddhas, the World Honored Ones, does not abide forever. First, what has been done is complete, that is, sentient beings have been matured and liberated. Second, to transform the desire for Nirvana, intending to make sentient beings seek the permanent Buddha body. Third, to transform the cultivation arising in the Buddha, intending to make sentient beings generate enlightenment in the correct explanation of the profound Dharma. Fourth, to generate a thirst for it, because if they are seen frequently, sentient beings will generate a lack of satisfaction. Fifth, to generate self-diligence, because they know that the speaker cannot always be obtained. Sixth, to enable sentient beings to attain extremely rapid maturity, initiating diligence themselves and not abandoning the heavy burden. There is a verse in this.

。

所作事究竟　　轉彼寂滅欲　為轉輕佛意　　令生渴仰心　為發自精進　　令其速成熟　是故佛化身　　非畢竟住者

諸佛法身。雖無始時無量。為得彼故不應不策勤也。此中有偈。

佛得無異無量因　　眾生於此舍精進　此得一切非因果　　如是因斷無道理

阿毗達磨大乘修多羅中。攝大乘品解釋竟。阿阇梨阿僧伽造。

釋曰。此中有難。若法身無始時無差別無限量。以是故堪能利益眾生者。何須為此故勤精進也。為遮彼難故。以偈顯示。彼諸佛所得無異無量。以此為因應起正勤。是故言諸佛無始時者。一切有過。何以故。此得於一切時不成因過失故。如此斷因無有道理。諸菩薩大悲在心。憐愍一切眾生。猶如一子于利益眾生事中。餘人自作非我所為。此不應道理。餘人作與不作我皆為之。應當如是。攝大乘釋論。于大乘部中制述無量。勝論者阿阇梨婆藪槃豆造竟。

攝大乘論釋論卷第十

【現代漢語翻譯】現代漢語譯本：　所做之事終歸咎竟，轉變那寂滅的慾望，　爲了轉變輕視佛陀的心意，使眾生生起渴求仰慕之心，　爲了啓發自身的精進，使他們迅速成熟，　因此佛陀的化身，並非永遠住世。

諸佛的法身，雖然從無始以來就是無量的，爲了獲得它，不應該不努力精進。這裡有一首偈頌：

佛陀證得無差別且無量的因，眾生卻因此捨棄精進。　認為證得一切並非因果關係，像這樣斷絕因是不合道理的。

《阿毗達磨大乘修多羅》中，《攝大乘品》解釋完畢。阿阇梨（Acharya，導師）阿僧伽（Asanga）造。

解釋說：這裡有一個疑問。如果法身從無始以來就沒有差別，沒有**，因此能夠利益眾生，那麼何必爲了這個緣故而勤奮精進呢？爲了消除這個疑問，用偈頌來顯示。那些諸佛所證得的無差別且無量的功德，應該以此為因而生起真正的精進。因此說諸佛從無始以來就存在，一切都有過失。為什麼呢？因為認為證得一切在任何時候都不是因，這是過失。像這樣斷絕因是沒有道理的。諸菩薩心中懷有大悲，憐憫一切眾生，就像對待唯一的孩子一樣，在利益眾生的事情中，其他人自己做，認為與我無關。這不應該。其他人做與不做，我都應該去做。應當這樣。《攝大乘釋論》，在大乘經典中闡述了無量的道理，殊勝的論師阿阇梨（Acharya，導師）婆藪槃豆（Vasubandhu）造完畢。

《攝大乘論釋論》卷第十

【English Translation】 English version: What is done ultimately reaches completion, Transforming that desire for quiescence. To transform the mind that belittles the Buddha, Causing beings to generate a heart of longing and admiration. To inspire self-exertion, Causing them to quickly mature. Therefore, the Buddha's emanation body, Is not one who abides permanently.

The Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas, although immeasurable from beginningless time, one should not fail to diligently strive to attain it. Here is a verse:

The Buddha attains undifferentiated and immeasurable causes, Yet beings therefore abandon diligence. Thinking that attaining everything is not a matter of cause and effect, Like this, severing the cause is unreasonable.

In the Abhidharma Mahayana Sutra, the explanation of the Compendium of the Great Vehicle Chapter is complete. Composed by Acharya (Acharya, teacher) Asanga (Asanga).

Explanation: Here there is a difficulty. If the Dharmakaya (Dharmakaya, the body of the Dharma) has no difference and no ** from beginningless time, and is therefore capable of benefiting beings, then why is it necessary to diligently strive for this reason? To dispel this difficulty, it is shown with a verse. Those undifferentiated and immeasurable merits attained by all the Buddhas, one should generate true diligence with this as the cause. Therefore, saying that the Buddhas exist from beginningless time, everything has faults. Why? Because thinking that attaining everything is not a cause at any time, this is a fault. Like this, severing the cause is unreasonable. The Bodhisattvas have great compassion in their hearts, pitying all beings, like treating their only child, in the matter of benefiting beings, others do it themselves, thinking it is not my concern. This should not be. Whether others do it or not, I should do it. It should be like this. The Commentary on the Compendium of the Great Vehicle, elucidates immeasurable principles in the Mahayana scriptures, completed by the excellent commentator Acharya (Acharya, teacher) Vasubandhu (Vasubandhu).

Commentary on the Compendium of the Great Vehicle, Volume Ten